X88n1646_居士傳
卍新續藏第 88 冊 No. 1646 居士傳
No. 1646-A 居士傳序
知歸子現居士身說法。著居士傳。屬予為之序。序曰。知歸子學佛。歸心凈土。發決定往生之愿者也。究論往生之因。因於一念之凈。一念之凈即成往生之因。況唸唸相繼有不決定往生得覲彌陀者乎。知歸子修凈土唸唸相繼。其學佛也可謂密矣。仰前修之匪遠。表萬法之同歸。自度度人度人自度。著書之心可謂切矣。若知歸子可以現居士身而說法矣。予故歡喜序之。以告世之讀居士傳者。同學汪縉撰。
居士傳發凡
佛門人文記載其專系宰官白衣者。故有祐法師宏明集。宣律師廣宏明集。心泰佛法金湯。姚孟長金湯徴文錄。夏樹芳法喜志。其以沙門為主兼收外護者。則有志磐佛祖統記。念常佛祖通載。以及傳燈錄．續傳燈錄．五燈會元．東林傳．往生傳。諸書所錄事言。互有詳略。或失之冗。或失之疏。至朱時恩居士分燈錄。郭凝之先覺宗乘。李士材居士禪燈錄。並本五燈。止揚宗乘。于諸三昧法門有所未備。今節取諸書者十之五。別徴史傳。諸家文集。諸經序錄。百家雜說。視諸書倍之。裁別綴屬成列傳五十餘篇。詳其入道因緣。成道功候。俾有志者各隨根性。或宗或教或凈土。觀感愿樂。具足
【現代漢語翻譯】 現代漢語譯本 卍新續藏第 88 冊 No. 1646 居士傳 No. 1646-A 居士傳序 知歸子（作者法號）現居士身說法，著《居士傳》，囑我為之作序。序中寫道：知歸子學佛，歸心凈土，發願決定往生。探究往生之因，在於一念之凈。一念之凈，即成往生之因。何況唸唸相繼，難道還有不能決定往生，得見彌陀（阿彌陀佛的簡稱）的嗎？知歸子修凈土法門，唸唸相繼，他學佛可謂精進了。他仰慕前人的修行，表明萬法歸於一途。自度度人，度人自度，著書之心可謂懇切了。像知歸子這樣，可以現居士之身而說法了。所以我歡喜地為之作序，以告知世上讀《居士傳》的人。同學汪縉撰。 居士傳發凡 佛門人文記載，其專門記載宰官白衣（指在家的官員和百姓）的，故有祐法師的《宏明集》，宣律師的《廣宏明集》，心泰的《佛法金湯》，姚孟長的《金湯徴文錄》，夏樹芳的《法喜志》。其中以沙門（出家僧人）為主，兼收外護（指護持佛法的在家信徒）的，則有志磐的《佛祖統紀》，念常的《佛祖通載》，以及《傳燈錄》、《續傳燈錄》、《五燈會元》、《東林傳》、《往生傳》。這些書所記錄的事蹟言論，互有詳略，有的過於冗長，有的過於疏漏。至於朱時恩居士的《分燈錄》，郭凝之的《先覺宗乘》，李士材居士的《禪燈錄》，都以《五燈會元》為藍本，只弘揚宗門禪法，對於其他三昧法門有所欠缺。現在我節選這些書中的十分之五，另外參考史傳、諸家文集、諸經序錄、百家雜說，比那些書多一倍，加以剪裁編排，成列傳五十餘篇，詳細敘述他們入道的因緣，成道的功候，使有志者各隨根性，或宗門、或教下、或凈土，觀感欣樂，一應俱全。
【English Translation】 English version 卍 New Continued Collection, Volume 88, No. 1646, Biographies of Lay Practitioners No. 1646-A Preface to Biographies of Lay Practitioners Zhiguizi (pen name of the author) expounds the Dharma in the form of a lay practitioner and writes 'Biographies of Lay Practitioners', entrusting me to write a preface for it. The preface says: Zhiguizi studies Buddhism, wholeheartedly takes refuge in the Pure Land, and vows to be reborn there. Investigating the cause of rebirth, it lies in the purity of a single thought. The purity of a single thought becomes the cause of rebirth. Moreover, with thoughts following one another continuously, how could one not be certain of rebirth and be able to see Amitabha (short for Amitabha Buddha)? Zhiguizi cultivates the Pure Land path with continuous thoughts. His study of Buddhism can be said to be diligent. He admires the cultivation of predecessors and expresses that all dharmas lead to the same destination. Saving oneself and saving others, saving others and saving oneself, his intention in writing this book can be said to be earnest. Like Zhiguizi, he can expound the Dharma in the form of a lay practitioner. Therefore, I am happy to write a preface for it, to inform those in the world who read 'Biographies of Lay Practitioners'. Written by fellow student Wang Jin. General Introduction to Biographies of Lay Practitioners Buddhist literature records those who are specifically officials and commoners (referring to officials and people at home), so there is Dharma Master You's 'Hongming Collection', Lawyer Xuan's 'Guang Hongming Collection', Xintai's 'Golden Fortress of the Buddha Dharma', Yao Mengchang's 'Golden Fortress Collection of Essays', and Xia Shufang's 'Record of Dharma Joy'. Among them, those who mainly focus on monastics (referring to ordained monks) and also include external protectors (referring to lay believers who support the Buddha Dharma) are Zhipan's 'General Records of Buddhas and Patriarchs', Nianchang's 'Comprehensive Records of Buddhas and Patriarchs', as well as the 'Transmission of the Lamp', 'Continued Transmission of the Lamp', 'Five Lamps Gathered at the Source', 'Biography of Donglin', and 'Biographies of Rebirth'. The events and words recorded in these books vary in detail, some are too lengthy, and some are too sparse. As for Lay Practitioner Zhu Shi'en's 'Record of Dividing the Lamp', Guo Ningzhi's 'Pioneer of the Zen School', and Lay Practitioner Li Shiming's 'Zen Lamp Record', they are all based on 'Five Lamps Gathered at the Source', only promoting the Zen school, and are lacking in other Samadhi Dharma methods. Now I excerpt five-tenths of these books, and additionally consult historical biographies, collections of essays from various families, prefaces and records of various scriptures, and miscellaneous sayings from hundreds of families, which is twice as much as those books. I then tailor and arrange them into more than fifty biographies, detailing their causes and conditions for entering the path and their accomplishments in attaining the Way, so that those who are determined can follow their respective natures, whether it be the Zen school, the doctrinal school, or the Pure Land, to observe, feel, aspire, and rejoice, with everything complete.
師資。但自唐以前。簡冊無多。披覽易遍。自宋以後。文字浩瀚。耳目聞見搜討難周。更望博雅君子惠以珍藏。佐其不逮。
護法之文。須從般若光明海中自在流出。乃為可貴。是書所載。非其真實有關慧命者。概弗列焉。如王簡棲頭陀寺碑。王子安釋迦成道記。誠為典贍。然文過其質。于道何有。柳子厚制諸沙言碑銘。為蘇子瞻所推服。然如曹溪一碑和會儒釋。與六祖壇經之旨全無交涉。況摩詰夢得之文。抑又遜之。元明士大夫文字。類多出入儒佛。亦必其行解相應始堪採擇。否則祇成戲論。何足數也。
宗門冒濫者多。如夏竦．呂惠卿．章惇之徒。既不足道。即白蘇二公其在佛門亦別有長處。與宗門無與。諸書所載機緣。無可取者。他如韓退之．李習之．周茂叔．歐陽永叔諸先生。平生願力全在護儒。一機一境偶然隨喜。不足增重佛門。豈宜附會牽合莊點門庭。反成謬妄。此于教理違背非小。故予是書持擇之間頗存微指。不敢將就影響。以誣古人。以誣自心。以誣教理。
龐居士之於宗。李長者之於教。劉遺民之於凈土。百世之師矣。三公者各專傳。尊師也。其他立專傳者。大都軼邁等倫。難為匹儷。雖不盡以三公為繩。亦庶幾近之者也。
登地證果根基五戒。而五戒者全體五常。不踐
【現代漢語翻譯】 現代漢語譯本： 師資。但是唐朝（618年-907年）以前，簡冊不多，披閱容易周全。自從宋朝（960年-1279年）以後，文字浩瀚，耳目所聞所見搜尋考察難以周全。更希望博學雅正的君子能以珍藏的典籍惠助，彌補我的不足。
護持佛法的文章，必須從般若（智慧）光明海中自在流出，才算可貴。這本書所記載的，不是真正與慧命有關的，一概不予收錄。例如王簡棲《頭陀寺碑》，王子安《釋迦成道記》，誠然文辭典雅豐富，然而文采超過了內容實質，對於佛道又有什麼益處呢？柳宗元撰寫的諸沙言碑銘，被蘇軾所推崇佩服，然而像《曹溪一碑》和會儒釋，與《六祖壇經》的宗旨完全沒有交涉。況且王維、劉禹錫的文章，又比柳宗元遜色。元朝（1271年-1368年）、明朝（1368年-1644年）士大夫的文字，大多出入于儒佛之間，也必須他們的行為和理解相應才能採擇，否則只會成為戲論，不值得一提。
宗門冒充濫竽充數的人很多，像夏竦、呂惠卿、章惇之流，既不值得一提。即使是蘇軾、蘇轍二公，他們在佛門中也另有長處，與宗門無關。他們的著作中所記載的機緣，沒有什麼可取的。其他如韓愈、李翱、周敦頤、歐陽修等先生，平生的願力全在於護持儒學，一機一境偶然隨喜，不足以增重佛門。豈可附會牽合，莊嚴門庭，反而成為謬妄。這在教理上違背非小。所以我這本書在選擇時頗有自己的見解，不敢遷就影響，以此來誣衊古人，誣衊自己的內心，誣衊佛教的教理。
龐居士對於宗門，李長者（李通玄）對於教理，劉遺民對於凈土，都是百世的師表啊。這三位各自有專門的傳記，這是對他們的尊崇。其他立有專門傳記的人，大都超越同輩，難以找到匹敵。雖然不完全以這三位為標準，也差不多接近他們了。
登地證果的根基是五戒，而五戒的全體就是五常，不能踐踏。
【English Translation】 English version: Teachers' qualifications. However, before the Tang Dynasty (618-907 AD), there were not many books, and it was easy to read them all. Since the Song Dynasty (960-1279 AD), the writings have been vast, and it is difficult to thoroughly search and examine what one hears and sees. I hope that learned and upright gentlemen will generously share their treasured collections to supplement my shortcomings.
Writings that protect the Dharma must freely flow from the sea of Prajna (wisdom) light to be valuable. What is recorded in this book, if it is not truly related to the life of wisdom, is generally not included. For example, Wang Jianqi's 'Stele of Toutuo Temple' and Wang Zian's 'Record of Shakyamuni's Enlightenment' are indeed elegant and rich in literary style, but the literary embellishment exceeds the substance, so what benefit is there to the Buddhist path? The inscriptions written by Liu Zongyuan for various Shamen (Buddhist monks) were admired by Su Shi, but like the 'Stele of Caoxi', which harmonizes Confucianism and Buddhism, it has nothing to do with the principles of the 'Sixth Patriarch's Platform Sutra'. Moreover, the writings of Wang Wei and Liu Yuxi are even inferior to those of Liu Zongyuan. The writings of scholars and officials in the Yuan (1271-1368 AD) and Ming (1368-1644 AD) dynasties mostly fluctuate between Confucianism and Buddhism, and only those whose actions and understanding are consistent are worth selecting; otherwise, they will only become frivolous discussions and are not worth mentioning.
There are many who falsely claim to be from the Zen school, such as Xia Song, Lü Huiqing, and Zhang Dun, who are not worth mentioning. Even Su Shi and Su Zhe have their own strengths in Buddhism, but they are unrelated to the Zen school. The opportunities recorded in their works are not worth taking. Other gentlemen such as Han Yu, Li Ao, Zhou Dunyi, and Ouyang Xiu devoted their lives to protecting Confucianism, and their occasional joy in a particular situation is not enough to add weight to Buddhism. How can we force connections and embellish the Buddhist tradition, which would only become absurd? This is a serious violation of Buddhist doctrine. Therefore, I have my own opinions when selecting for this book, and I dare not compromise to influence, thereby slandering the ancients, slandering my own heart, and slandering Buddhist doctrine.
Layman Pang is a teacher for hundreds of generations in Zen, Elder Li (Li Tongxuan) in doctrine, and Liu Yimin in Pure Land. These three each have their own special biographies, which is a sign of respect for them. Others who have special biographies are mostly superior to their peers and difficult to match. Although not entirely based on these three as the standard, they are almost close to them.
The foundation for attaining the stages of enlightenment and realizing the fruits of practice is the Five Precepts, and the entirety of the Five Precepts is the Five Constant Virtues, which cannot be violated.
五常何有五戒。南北朝諸臣罔明忠孝之義。妄談般若。裨販如來。至如魏收．蔚宗浪附通人。沈約．江總濫塵戒品。以身謗法。視崔浩．傅奕罪有甚焉。清凈海中不受死屍。削而投之豈為刻核。若王摩詰．柳子厚．郭功甫．張天覺之徒。先迷后復。情罪可原。善善從長。亦庶幾春秋之指與。
自昔言三教者。其莫善於大珠乎。或問三教異同。曰大量者用之即同。小機者執之即異。總從一性起用。機見差別成三。迷悟在人不在教之同異也。達此義者。其宋之李伯紀．明之趙大洲乎。南北之朝。釋道相爭。唐宋之時。儒佛相角。總由不知性真常中本無同異。尋枝摘葉安有了期。至如周彥倫．明休烈．張天覺．李純甫數子之論。解紛挫銳不謂無功。究其實際亦多離合。獅子咬人韓盧逐塊。智者睹指知歸。昧者雙迷指月。世又安得盡大珠與之暢談三教哉。
列傳中有不得詳其事蹟者。文富諸公是也。非繫於佛法。弗錄其事蹟。自載正史舉而著之。非此書體也。有不容略其事蹟者。如宗汝霖．趙大洲．周景文．熊魚山諸公是也。其應於世者。其學佛之精神也。一切治生諧偶。皆與實相不相違背。不其然乎。不其然乎。
是書始事于庚寅之夏。削稿于乙未之秋。中間辨味淄澠。商量去取。則吳縣汪子大紳之助為
多。瑞金羅子臺山往來。過蘇每相切磋。訂其離合。最後書成。婺源王子顧庭諷誦一週。讚歎歡喜。捐金付刻。普愿見聞隨喜。發菩提心。證圓滿果。是則區區七年纂述功不虛施。青蓮華海香光無垠。一念歸誠同登彼岸。不亦樂乎。
題居士傳偈
菩薩戒弟子 彭際清 述
我聞觀世音 應身三十二 華嚴善知識 亦有五十三 比邱居士身 種種天人趣 譬如空中雲 隨風無定形 又如海上波 從日現五色 眾生眼所見 分別每熾然 豈知妙明心 非一云何二 憶我無始來 一念不自覺 生死六道中 唸唸入輪迴 貪染習已深 真色成晦昧 無明力所牽 顛倒惡叉聚 因緣值此生 得聞無上法 深心發悲淚 長跪向佛前 誓盡此報身 永息輪迴苦 一念阿彌陀 究竟成佛道 䖍恭秉凈戒 懺悔從前非 諦觀法界身 如幻不思議 況逢此震旦 大乘所出處 火中生蓮華 時時現希有 良哉東林賢 善權開方便 亦有龐與李 宗教扶雙輪 傳燈代有人 如虛空無盡 今雖末法中 典刑幸未沫 網羅舊文字 放此不夜光 如日月眾星 昭回四天下 一多互相攝 畢入菩提場 愿以此功德
【現代漢語翻譯】 現代漢語譯本 多次往來於瑞金羅子臺山，與蘇每互相切磋，確定其離合之處，最終完成的書。婺源王子顧庭諷誦一週，讚歎歡喜，捐資付梓。普遍希望見聞者隨喜，發菩提心，證圓滿果。這樣看來，我七年來的纂述之功就沒有白費，青蓮華海的香光無邊無際。只要一念歸誠，就能一同登上彼岸，豈不是一件快樂的事情嗎？
《居士傳》題偈
菩薩戒弟子彭際清 述
我聽聞觀世音（Avalokiteśvara，菩薩名）菩薩有三十二應身，華嚴經中的善知識也有五十三位。他們可以是比丘（bhiksu，佛教出家男眾）、居士（upasaka，在家信徒），或者種種天人。譬如空中的云，隨風飄動沒有固定的形狀；又如海上的波浪，在陽光下顯現出五彩的顏色。眾生的眼睛所見，分別心卻越來越強烈。哪裡知道妙明真心，不是單一的又怎麼會有二？回想我無始以來，一念不覺，在生死六道中，唸唸進入輪迴。貪染的習氣已經很深，真正的顏色變得晦暗不明。被無明的力量所牽引，顛倒錯亂聚集在一起。因為因緣和合，今生得以聽聞無上佛法，內心深處發出悲傷的眼淚，長跪在佛前。我發誓盡此報身，永遠止息輪迴的痛苦。一念阿彌陀（Amitābha，佛名），究竟成就佛道。虔誠恭敬地秉持清凈戒律，懺悔從前所犯的錯誤。仔細觀察法界之身，如夢如幻不可思議。更何況是逢此震旦（古代中國的稱謂），大乘佛法所出的地方，火中生蓮花，時時顯現稀有之相。實在是太好了，東林賢士，善巧方便地開啟方便之門。也有龐蘊和李長者，宗教並重如雙輪並轉。傳燈之人代代都有，如同虛空沒有窮盡。如今雖是末法時代，但典範幸好還沒有泯滅。蒐羅舊時的文字，放出這不夜的光芒，如同日月星辰，照耀四天下。一多互相攝入，最終進入菩提道場。愿以此功德，
【English Translation】 English version Having traveled back and forth between Mount Luozitai in Ruijin, and after mutual consultations with Su Mei, determining the points of agreement and divergence, the book was finally completed. Prince Gu Ting of Wuyuan recited it once, praising and rejoicing, and donated funds for its printing. It is universally hoped that those who see and hear it will rejoice, generate Bodhi mind (Bodhicitta, the mind of awakening), and attain perfect fruition. In this case, my seven years of compilation work have not been in vain, and the fragrant light of the blue lotus sea is boundless. With a single thought of returning to sincerity, we can all reach the other shore together. Isn't that a joyful thing?
Inscription Verse for 'Biographies of Lay Buddhists'
Written by Peng Jiqing, a disciple who has taken the Bodhisattva precepts
I have heard that Avalokiteśvara (Guanshiyin, the Bodhisattva of Compassion) has thirty-two response bodies, and the wise teachers in the Avatamsaka Sutra also number fifty-three. They can be bhikshus (Buddhist monks), upasakas (lay practitioners), or various devas (heavenly beings). Like clouds in the sky, they move with the wind without a fixed shape; and like waves on the sea, they display five colors in the sunlight. What sentient beings see with their eyes only intensifies their discrimination. How can they know that the wondrously bright mind is not singular, so how can it be two? Recalling my beginningless past, with a single thought of unawareness, I have been entering the cycle of rebirth in the six realms of existence, thought after thought. The habit of greed and attachment has become deep-rooted, and the true color has become obscured. Pulled by the power of ignorance, inverted and confused, they gather together. Due to the convergence of causes and conditions, in this life, I have been able to hear the unsurpassed Dharma, and from the depths of my heart, tears of sorrow arise, and I kneel before the Buddha. I vow to exhaust this retribution body and forever cease the suffering of samsara. A single thought of Amitābha (Amituofo, the Buddha of Infinite Light), ultimately achieves Buddhahood. Reverently and respectfully upholding the pure precepts, I repent of the mistakes of the past. Carefully observing the body of the Dharma realm, it is like a dream, illusory and inconceivable. Moreover, I have encountered this land of Zhen Dan (ancient name for China), the place where the Mahayana Dharma originated, where lotuses grow from fire, and rare phenomena appear from time to time. How excellent are the sages of Donglin, skillfully opening the gates of expedient means. There are also Pang Yun and Layman Li, who support both doctrine and practice like two wheels turning together. Those who transmit the lamp appear generation after generation, like the endlessness of space. Although we are now in the Dharma-ending age, fortunately, the models have not yet disappeared. Gathering old writings, I release this light that never sleeps, like the sun, moon, and stars, illuminating the four corners of the world. One and many mutually embrace, ultimately entering the Bodhi field. May this merit be,
回施諸有情 現在及當來 有緣同聚會 讀我所著書 各發無上心 南無佛陀耶 同生極樂國
居士傳目錄傳一牟融安元支恭明(支讖 支亮)竺叔蘭竺長舒闕公則孫興公謝慶緒(戴逵)傳二劉遺民傳三張萊民張秀實王喬之宗少文周道祖雷仲倫傳四安陽沮渠侯董吉何曇遠魏世子陳參軍劉謙之嚴恭(荀生)傳五何彥德(求點 胤)周彥倫到茂灌裴幾原(劉士深 任孝恭)劉彥和傅宜事傳六竟陵文宣王傳七傅大士傳八荊山居士傳九昭明太子傳十劉靈預明休烈(仲璋 山賓)劉士光(彥度)庾彥寶劉宣文(張文逸 阮士宗)向居士馮袞李子約傳十一張洪賑張廷圭(李嶠)辛替否傳十二江含潔劉士烜張孝始司馬喬卿李觀元紫芝萬敬儒朱康叔吳璋吳君平彭信宇高匯旃傳十三李師政梁敬之(李華)裴公美傳十四李山龍(史阿誓 薛嚴)樊元智牛思遠於昶商居士鄭牧卿馬子云陸康成李知遙傳十五李長者傳十六顏清臣韋城武傳十七龐居士傳十八王敬初陳操甘行者張秀才傳十九王摩詰柳子厚白樂天傳二十楊大年李公武(端愿)傳二十一晁明遠王子正文寬夫富彥國張安道趙閱道傳二十二楊次公(王仲回)王敏中(葛繁)傳二十三張平叔(王邦叔)傳二十四鐘離瑾(景融松)孫良陸浚張迪孫十二郎馬仲玉(永逸)左伸范儼
【現代漢語翻譯】 現代漢語譯本 迴向給一切有情眾生 無論是現在還是未來，有緣人都能聚集在一起，閱讀我所寫的書。 各自發起無上的菩提心，皈依南無佛陀耶（皈依佛），共同往生極樂世界。
《居士傳》目錄 傳一：牟融、安元、支恭明（支讖（佛教翻譯家），支亮（佛教翻譯家））、竺叔蘭、竺長舒、闕公則、孫興公、謝慶緒（戴逵（東晉雕塑家、畫家、音樂家）） 傳二：劉遺民 傳三：張萊民、張秀實、王喬之、宗少文、周道祖、雷仲倫 傳四：安陽沮渠侯、董吉、何曇遠、魏世子、陳參軍、劉謙之、嚴恭（荀生） 傳五：何彥德（求點，胤）、周彥倫、到茂灌、裴幾原（劉士深，任孝恭）、劉彥和、傅宜事 傳六：竟陵文宣王 傳七：傅大士 傳八：荊山居士 傳九：昭明太子 傳十：劉靈預、明休烈（仲璋，山賓）、劉士光（彥度）、庾彥寶、劉宣文（張文逸，阮士宗）、向居士、馮袞、李子約 傳十一：張洪賑、張廷圭（李嶠（唐朝宰相、詩人））、辛替否 傳十二：江含潔、劉士烜、張孝始、司馬喬卿、李觀元、紫芝、萬敬儒、朱康叔、吳璋、吳君平、彭信宇、高匯旃 傳十三：李師政、梁敬之（李華（唐朝文學家））、裴公美 傳十四：李山龍（史阿誓，薛嚴）、樊元智、牛思遠、于昶、商居士、鄭牧卿、馬子云、陸康成、李知遙 傳十五：李長者 傳十六：顏清臣、韋城武 傳十七：龐居士 傳十八：王敬初、陳操、甘行者、張秀才 傳十九：王摩詰、柳子厚、白樂天 傳二十：楊大年、李公武（端愿） 傳二十一：晁明遠、王子正、文寬夫、富彥國、張安道、趙閱道 傳二十二：楊次公（王仲回）、王敏中（葛繁） 傳二十三：張平叔（王邦叔） 傳二十四：鐘離瑾（景融松）、孫良、陸浚、張迪、孫十二郎、馬仲玉（永逸）、左伸、范儼
【English Translation】 English version Dedication to All Sentient Beings Now and in the future, may those with affinity gather together and read the books I have written. May each one generate the unsurpassed Bodhicitta (awakening mind), take refuge in Namo Buddhaya (Homage to the Buddha), and be reborn together in the Land of Ultimate Bliss.
Table of Contents of 'Biographies of Lay Practitioners' Biography 1: Mou Rong, An Yuan, Zhi Gongming (Zhi Qian (Buddhist translator), Zhi Liang (Buddhist translator)), Zhu Shulan, Zhu Changshu, Que Gongze, Sun Xinggong, Xie Qingxu (Dai Kui (sculptor, painter, and musician of the Eastern Jin Dynasty (317-420))) Biography 2: Liu Yimin Biography 3: Zhang Laimin, Zhang Xiushi, Wang Qiaozi, Zong Shaowen, Zhou Daozu, Lei Zhonglun Biography 4: Marquis Juqu of Anyang, Dong Ji, He Tanyuan, Prince of Wei, Military Officer Chen, Liu Qianzhi, Yan Gong (Xun Sheng) Biography 5: He Yande (Qiu Dian, Yin), Zhou Yanlun, Dao Maoguan, Pei Jiyuan (Liu Shishen, Ren Xiaogong), Liu Yanhe, Fu Yishi Biography 6: Prince Wenxuan of Jingling Biography 7: Layman Fu Biography 8: Layman of Jingshan Biography 9: Crown Prince Zhaoming Biography 10: Liu Lingyu, Ming Xiulie (Zhongzhang, Shanbin), Liu Shiguang (Yandu), Yu Yanbao, Liu Xuanwen (Zhang Wenyi, Ruan Shizong), Layman Xiang, Feng Gun, Li Ziyue Biography 11: Zhang Hongzhen, Zhang Tinggui (Li Qiao (Tang Dynasty (618-907) chancellor and poet)), Xin Tifou Biography 12: Jiang Hanjie, Liu Shixuan, Zhang Xiaoshi, Sima Qiaoqing, Li Guanyuan, Zizhi, Wan Jingru, Zhu Kangshu, Wu Zhang, Wu Junping, Peng Xinyu, Gao Huizhan Biography 13: Li Shizheng, Liang Jingzhi (Li Hua (Tang Dynasty (618-907) writer)), Pei Gongmei Biography 14: Li Shanlong (Shi Ashi, Xue Yan), Fan Yuanzhi, Niu Siyuan, Yu Chang, Layman Shang, Zheng Muqing, Ma Ziyun, Lu Kangcheng, Li Zhiyao Biography 15: Elder Li Biography 16: Yan Qingshen, Wei Chengwu Biography 17: Layman Pang Biography 18: Wang Jingchu, Chen Cao, Practitioner Gan, Scholar Zhang Biography 19: Wang Mojie, Liu Zihou, Bai Letian Biography 20: Yang Danian, Li Gongwu (Duanyuan) Biography 21: Chao Mingyuan, Wang Zizheng, Wen Kuanfu, Fu Yanguo, Zhang Andao, Zhao Yuedao Biography 22: Yang Cigong (Wang Zhonghui), Wang Minzhong (Ge Fan) Biography 23: Zhang Pingshu (Wang Bangshu) Biography 24: Zhongli Jin (Jing Rongsheng), Sun Liang, Lu Jun, Zhang Di, Sun Twelfth-son, Ma Zhongyu (Yongyi), Zuo Shen, Fan Yan
胡達夫孫忭朱進士王無功王衷吳信叟張掄李秉陸子元閻邦榮錢同伯昝省齋(計公)吳復之陳君璋傳二十五劉興臣潘延之許叔矜郭功父陳體常吳德夫(王韶)傳二十六蘇子瞻(子由)黃魯直晁無咎(以道)傳二十七鄭介夫鄒志完江民表陳瑩中傳二十八張天覺傳二十九李伯紀傳三十宗汝霖(陳允昌)張德遠傳三十一李似之(趙表之)李德遠(嚴康朝)李漢老馮濟川蔡子應(劉彥修)吳元昭吳十三顏丙呂鐵船葛謙問余放牛張功甫傳三十二張子韶傳三十三王虛中(張安國 李彥弼)傳三十四真希元(陳貴謙)吳毅夫傳三十五李純甫(劉謚 沈士榮)王子彧董國華鄭所南胡汲仲(馮子振)傳三十六耶律晉卿國寶傳三十七宋景濂傳三十八劉祖庭萬民望李文進王道安薛元初傳三十九趙大州(小洲)傳四十嚴敏卿(澄樸澤 拭濟)陸與繩(馮開之 陸伯貞)傳四十一楊邦華唐體如戈以安孫叔子朱綱郭大林劉通志郝熙載杜居士吳大恩吳用卿張愛傳四十二殷時訓陳廷裸顧清甫朱元正周楚峰蔡槐庭虞長孺(僧儒)黃平倩莊復真鮑性泉傳四十三李卓吾傳四十四管登之楊貞復陶周望(奭齡)焦弱侯唐宜之瞿元立(朱兆隆 鐘伯敬 玉弱生 平仲 與游 王宇泰 吳體中 應賓 董元宰)傳四十五袁了凡傳四十六袁伯修(中郎登)(小修)傳四十七
【現代漢語翻譯】 現代漢語譯本 胡達夫、孫忭、朱進士、王無功、王衷、吳信叟、張掄、李秉、陸子元、閻邦榮、錢同伯、昝省齋（計公）、吳復之、陳君璋 傳二十五 劉興臣、潘延之、許叔矜、郭功父、陳體常、吳德夫（王韶） 傳二十六 蘇子瞻（子由）、黃魯直、晁無咎（以道） 傳二十七 鄭介夫、鄒志完、江民表、陳瑩中 傳二十八 張天覺 傳二十九 李伯紀 傳三十 宗汝霖（陳允昌）、張德遠 傳三十一 李似之（趙表之）、李德遠（嚴康朝）、李漢老、馮濟川、蔡子應（劉彥修）、吳元昭、吳十三、顏丙、呂鐵船、葛謙問、余放牛、張功甫 傳三十二 張子韶 傳三十三 王虛中（張安國、李彥弼） 傳三十四 真希元（陳貴謙）、吳毅夫 傳三十五 李純甫（劉謚、沈士榮）、王子彧、董國華、鄭所南、胡汲仲（馮子振） 傳三十六 耶律晉卿、國寶 傳三十七 宋景濂 傳三十八 劉祖庭、萬民望、李文進、王道安、薛元初 傳三十九 趙大州（小洲） 傳四十 嚴敏卿（澄樸澤、拭濟）、陸與繩（馮開之、陸伯貞） 傳四十一 楊邦華、唐體如、戈以安、孫叔子、朱綱、郭大林、劉通志、郝熙載、杜居士、吳大恩、吳用卿、張愛 傳四十二 殷時訓、陳廷裸、顧清甫、朱元正、周楚峰、蔡槐庭、虞長孺（僧儒）、黃平倩、莊復真、鮑性泉 傳四十三 李卓吾 傳四十四 管登之、楊貞復、陶周望（奭齡）、焦弱侯、唐宜之、瞿元立（朱兆隆、鐘伯敬、玉弱生、平仲、與游、王宇泰、吳體中、應賓、董元宰） 傳四十五 袁了凡 傳四十六 袁伯修（中郎登）、（小修） 傳四十七
【English Translation】 English version Hu Dafu, Sun Bian, Jinshi Zhu, Wang Wugong, Wang Zhong, Wu Xinshou, Zhang Lun, Li Bing, Lu Ziyuan, Yan Bangrong, Qian Tongbo, Zan Xingzhai (Gong Ji), Wu Fuzhi, Chen Junzhang Biography 25: Liu Xingchen, Pan Yanzhi, Xu Shujin, Guo Gongfu, Chen Tichang, Wu Defu (Wang Shao) Biography 26: Su Zizhan (Ziyou), Huang Luzhi, Chao Wugui (Yidao) Biography 27: Zheng Jiefu, Zou Zhiwan, Jiang Minbiao, Chen Yingzhong Biography 28: Zhang Tianjue Biography 29: Li Boji Biography 30: Zong Rulin (Chen Yunchang), Zhang Deyuan Biography 31: Li Sizhi (Zhao Biao), Li Deyuan (Yan Kangchao), Li Hanlao, Feng Jichuan, Cai Ziying (Liu Yanxiu), Wu Yuanzhao, Wu Shisan, Yan Bing, Lü Tiechuan, Ge Qianwen, Yu Fangniu, Zhang Gongfu Biography 32: Zhang Zishao Biography 33: Wang Xuzhong (Zhang Anguo, Li Yanbi) Biography 34: Zhen Xiyuan (Chen Guiqian), Wu Yifu Biography 35: Li Chunfu (Liu Shi, Shen Shirong), Wang Ziyu, Dong Guohua, Zheng Suonan, Hu Jizhong (Feng Zizhen) Biography 36: Yelu Jinqing, Guobao Biography 37: Song Jinglian Biography 38: Liu Zuting, Wan Minwang, Li Wenjin, Wang Daoan, Xue Yuanchu Biography 39: Zhao Dazhou (Xiaozhou) Biography 40: Yan Minqing (Cheng Puze, Shi Ji), Lu Yusheng (Feng Kaizhi, Lu Bozhen) Biography 41: Yang Banghua, Tang Tiru, Ge Yi'an, Sun Shuzi, Zhu Gang, Guo Dalin, Liu Tongzhi, Hao Xizai, Layman Du, Wu Da'en, Wu Yongqing, Zhang Ai Biography 42: Yin Shixun, Chen Tingluo, Gu Qingfu, Zhu Yuanzheng, Zhou Chufeng, Cai Huaiting, Yu Changru (Monk Ru), Huang Pingqian, Zhuang Fuzhen, Bao Xingquan Biography 43: Li Zhuowu Biography 44: Guan Dengzhi, Yang Zhenfu, Tao Zhouwang (Shi Ling), Jiao Ruohou, Tang Yizhi, Qu Yuanli (Zhu Zhaolong, Zhong Bojing, Yu Ruosheng, Pingzhong, Yu You, Wang Yutai, Wu Tizhong, Ying Bin, Dong Yuanzai) Biography 45: Yuan Liaofan Biography 46: Yuan Boxiu (Zhonglang Deng), (Xiaoxiu) Biography 47
曾端甫趙凡夫劉玉受(楊子澄 維斗 公幹 李子木 徐九一 劉公旦 姚文初)傳四十八王孟夙丁劍虹朱白民(婁子柔)莊平叔黃元孚聞子與黃子羽錢伯韞吳瞻樓王先民陳用拙駱見於程季清傳四十九周景文姚孟長傳五十馬邦良徐成民傳五十一蔡維立劉長倩黃元公黃介子黃蘊生(唐昌全 黃淵耀 陳俶 侯元演 元潔 夏云蛟)傳五十二金正希熊魚山(姜如農 張大圓)傳五十三溫月峰崔應魁蔣虎臣李生(洞庭生)傳五十四嚴仲愨(周知微)宋文森畢紫嵐傳五十五週安士傳五十六知歸子
大清乾隆四十年吳縣龔履云錄于齊門蔣民館舍
No. 1646
居士傳一
牟安支二竺闕孫謝傳
佛法之東。自漢明帝始。永平三年。帝夢見神人。身長丈六。尺項有日光。飛在殿前。明日博問群臣。何神人也。傅毅進曰。臣按周書異記云。昭王二十四年四月八日平旦時。大風起宮殿。民居震動。其夜有五色光。氣貫太微。遍於四方。作青赤色。王問太史蘇由曰。是何祥也。對曰。西方有大聖人降生。后一千年聲教被此土。王使鐫石記之。瘞于南郊天祠前。以年計之。今一千一十年矣。陛下所夢將是乎。帝以為然。遣郎中蔡愔．博士蔡景王遵等十有八人。西訪其道。至大月氏國。遇迦葉摩騰．竺法
【現代漢語翻譯】 現代漢語譯本 曾端甫、趙凡夫、劉玉受（楊子澄、維斗、公幹、李子木、徐九一、劉公旦、姚文初）傳四十八，王孟夙、丁劍虹、朱白民（婁子柔）、莊平叔、黃元孚、聞子與、黃子羽、錢伯韞、吳瞻樓、王先民、陳用拙、駱見於、程季清傳四十九，周景文、姚孟長傳五十，馬邦良、徐成民傳五十一，蔡維立、劉長倩、黃元公、黃介子、黃蘊生（唐昌全、黃淵耀、陳俶、侯元演、元潔、夏云蛟）傳五十二，金正希、熊魚山（姜如農、張大圓）傳五十三，溫月峰、崔應魁、蔣虎臣、李生（洞庭生）傳五十四，嚴仲愨（周知微）、宋文森、畢紫嵐傳五十五，周安士傳五十六，知歸子。
大清乾隆四十年（1775年），吳縣龔履云錄于齊門蔣民館舍。
No. 1646
居士傳一
牟融、安世高、支讖、竺佛朔、闕公則、孫皓、謝承傳
佛法東傳，始於漢明帝時期。永平三年（60年），明帝夢見神人，身高一丈六尺，脖子後面有日光，飛在殿前。第二天，明帝詢問群臣，這是什麼神人。傅毅奏曰：『臣查閱《周書異記》記載，周昭王二十四年（前1028年）四月八日黎明時，大風吹起宮殿，民居震動。當晚有五色光芒，氣貫太微星，遍佈四方，呈現青紅色。』昭王問太史蘇由：『這是什麼祥瑞？』蘇由回答說：『西方有大聖人降生，一千年后他的聲教將傳到此土。』昭王命人鐫刻石碑記錄此事，埋在南郊天祠前。按年計算，至今已一千一百一十年了。陛下所夢的神人，恐怕就是他吧？』明帝認為有道理，於是派遣郎中蔡愔、博士蔡景、王遵等十八人，向西尋訪佛法。他們到達大月氏國，遇到了迦葉摩騰、竺法蘭。
【English Translation】 English version Zeng Duanfu, Zhao Fanfu, Liu Yushou (Yang Zicheng, Wei Dou, Gonggan, Li Zimu, Xu Jiuyi, Liu Gongdan, Yao Wenchun) Biography Forty-eight, Wang Mengsu, Ding Jianhong, Zhu Baimin (Lou Zirou), Zhuang Pingshu, Huang Yuanfu, Wen Ziyu, Huang Ziyu, Qian Boyun, Wu Zhanlou, Wang Xianmin, Chen Yongzhuo, Luo Jianyu, Cheng Jiqing Biography Forty-nine, Zhou Jingwen, Yao Mengchang Biography Fifty, Ma Bangliang, Xu Chengmin Biography Fifty-one, Cai Weili, Liu Changqian, Huang Yuangong, Huang Jiezi, Huang Yunsheng (Tang Changquan, Huang Yuanyao, Chen Chu, Hou Yuanyan, Yuan Jie, Xia Yunjiao) Biography Fifty-two, Jin Zhengxi, Xiong Yushan (Jiang Runong, Zhang Dayuan) Biography Fifty-three, Wen Yuefeng, Cui Yingkui, Jiang Huchen, Li Sheng (Dongtingsheng) Biography Fifty-four, Yan Zhongque (Zhou Zhiwei), Song Wensen, Bi Zilan Biography Fifty-five, Zhou Anshi Biography Fifty-six, Zhiguizi.
Recorded by Gong Liyun of Wuxian County at Jiang Min's residence in Qimen in the fortieth year of the Qianlong reign of the Great Qing Dynasty (1775).
No. 1646
Biographies of Lay Buddhists 1
Biographies of Mou Rong, An Shigao, Zhi Qian, Zhu Foshuo, Que Gongze, Sun Hao, Xie Cheng
The eastward transmission of Buddhism began during the reign of Emperor Ming of the Han Dynasty. In the third year of the Yongping era (60 AD), the Emperor Ming dreamed of a divine being, sixteen feet tall, with a halo of sunlight behind his neck, flying in front of the palace. The next day, the Emperor Ming asked his ministers what kind of divine being this was. Fu Yi reported, 'According to the Records of Strange Events in the Book of Zhou, on the eighth day of the fourth month of the twenty-fourth year of King Zhao (1028 BC), at dawn, a great wind arose in the palace, and the residences of the people shook. That night, there were five-colored rays of light, and the energy penetrated the Taiwei star, spreading in all directions, appearing in cyan and red colors.' King Zhao asked the Grand Historian Su You, 'What is this auspicious sign?' Su You replied, 'A great sage will be born in the West, and after a thousand years, his teachings will be transmitted to this land.' King Zhao ordered a stone tablet to be engraved to record this event and buried it in front of the Heavenly Shrine in the southern suburbs. Counting by years, it has now been one thousand one hundred and ten years. The divine being in Your Majesty's dream is probably him?' Emperor Ming thought it made sense, so he sent the courtier Cai Yin, the scholar Cai Jing, Wang Zun, and eighteen others to seek Buddhism in the West. They arrived in the Great Yuezhi Kingdom and encountered Kashyapa Matanga and Dharmaraksha.
蘭。持優填王所造㲲像並四十二章經而東。遂與偕至洛陽。帝為立寺雍門外。由是象教興焉。其後王公貴人禱祀祈福者眾。實罕明其道。學士大夫格以五經之文。斥為異術。有蒼梧牟融者。作理惑論以解之。問曰。何以正言佛。佛何謂也。牟子曰。佛乃道德之元祖。神明之宗緒。佛之言覺也。恍惚變化。分身散體。能圓能方。或小或巨。或隱或彰。蹈火不燒。履刃不傷。在污不染。在禍無殃。欲行則飛。坐則揚光。故號為佛。問曰。何以謂之道。道何類也。牟子曰。道之言導也。導人致於無為。牽之無前。引之無後。舉之無上。抑之無下。視之無形。聽之無聲。四表為大宛延其外。毫釐為細間關其內。故謂之道。問曰。孝經言。身體髮膚受之父母不敢毀傷。曾子臨歿啟予手足。今沙門剃頭。何其違聖人之語。不合孝子之道也。牟子曰。昔齊人乘船渡江。其父墮水。其子攘臂捽頭顛倒。水從口出。父命得蘇。夫捽頭顛倒不孝莫大。然以全父之身。若拱手修孝子之常。父命絕水矣。孔子曰。可與適道。未可與權。所謂時宜施者也。且泰伯斷髮文身。自從吳越之俗。違于身體髮膚之義。然孔子稱之其可謂至德矣。由是而觀。茍有大德不拘於小。沙門捐家財棄妻子。不聽音不視色。讓之至也。何違聖語。不合孝乎。問曰。佛言
人死當復更生。仆不信此言也。牟子曰。身譬五穀之根葉。魂神五穀之種實。根葉生必當死。種實豈有終亡。問曰。佛道崇無為。樂施與。持戒兢兢。今沙門耽好酒漿。或畜妻子。取賤賣貴。專行詐紿。此得謂之無為耶。牟子曰。工輪能與人斧斤繩墨。而不能使人巧。聖人能授人道。不能使人履而行之。皋陶能罪盜人。不能使貪夫為夷齊。五刑能誅無狀。不能使惡人為曾閔。堯不能化丹朱。周公不能訓管蔡。豈唐教之不著。周道之不備哉。然無如惡人何也。問曰。吾子之說。其辭富。其文熾。是子之辨也。牟子曰。非辨也。見博故不惑耳。問曰。見博亦有術乎。牟子曰。由佛經也。吾未解佛經之時。惑甚於子。雖誦五經。適以為華。未成實矣。吾既睹佛經之說。覽老子之要。守恬淡之性。觀無為之行。還視世事。猶臨天井而窺溪谷。登嵩岱而見邱垤矣。問曰。吾昔在京師入東觀游太學。視俊士之所規。聽儒林之所論。未聞修佛道以為貴。自損容以為上也。吾子曷為耽之哉。牟子曰。老子曰。名者身之害。利者行之穢。赴趣間隙務合當世。此下士之所行。中士之所廢也。況至道之蕩蕩。上聖之所行乎。杳兮如天。淵兮如海。不合窺墻之士數忉之夫。固其宜也。彼見其門。我睹其室。彼采其華。我取其實。彼求其備。我守
【現代漢語翻譯】 現代漢語譯本 人死後應當能夠再次更生。我不相信這種說法。牟子說：『身體好比五穀的根和葉，魂神好比五穀的種子和果實。根和葉生長后必定會死亡，種子和果實難道會有終結消亡的時候嗎？』 有人問：『佛道崇尚無為，樂於施捨，持守戒律小心謹慎。現在有些沙門沉迷於飲酒，有的蓄養妻子，低價買進高價賣出，專門行騙。這能叫做無為嗎？』牟子說：『工匠能給人斧頭、曲尺和墨線，卻不能使人變得巧匠；聖人能傳授人道理，卻不能使人遵照實行。皋陶能懲罰盜竊的人，卻不能使貪婪的人成為伯夷、叔齊那樣廉潔的人。五刑能誅殺不守法度的人，卻不能使惡人成為曾參、閔子騫那樣賢德的人。堯不能感化丹朱，周公（周朝，公元前1046年—公元前256年）不能教訓管叔、蔡叔。難道是唐堯的教化不夠顯著，周公的治理不夠完備嗎？然而對惡人又能怎麼樣呢？』 有人問：『您所說的話，辭藻華麗，文采飛揚，這是您的辯才啊。』牟子說：『不是辯才，見識廣博所以不迷惑罷了。』 有人問：『見識廣博也有方法嗎？』牟子說：『通過佛經啊。我沒有理解佛經的時候，迷惑比您還厲害。即使誦讀五經，也只把它當作華麗的裝飾，沒有成為實際的果實。我既然看到了佛經的說法，瀏覽了老子的要旨，守持恬淡的本性，觀察無為的修行，回頭看世俗的事情，就像站在天井邊窺視溪谷，登上嵩山、泰山而看到小土堆一樣。』 有人問：『我過去在京師進入東觀，遊覽太學，觀察優秀人才的規範，聽取儒林的議論，沒有聽說過修行佛道被認為可貴，自我貶損容貌被認為是上等的。您為什麼沉迷於此呢？』牟子說：『老子說：『名聲是身體的禍害，利益是行為的污垢。』奔走于權貴之間，致力於迎合當世，這是下等人才會做的事情，中等人才會拋棄的事情。何況至高的大道是多麼的廣闊，是上等聖人所修行的啊！深遠得像天空，淵深得像大海，不適合窺視墻壁的人和淺薄的人。本來就是這樣。他們看到的是門，我看到的是室；他們採摘的是花，我獲取的是果實；他們追求的是完備，我守持的是根本。』
【English Translation】 English version After death, people should be able to be reborn. I do not believe this statement. Mouzi said, 'The body is like the roots and leaves of the five grains, and the soul and spirit are like the seeds and fruits of the five grains. The roots and leaves must die after they grow, but how can the seeds and fruits ever come to an end?' Someone asked, 'The Buddhist path advocates non-action (Wuwei), enjoys giving, and diligently observes the precepts. Now some Shramanas indulge in drinking alcohol, some keep wives and children, buy cheap and sell dear, and specialize in deception. Can this be called non-action?' Mouzi said, 'A craftsman can give people axes, squares, and ink lines, but cannot make people skilled craftsmen; a sage can teach people the Way, but cannot make people follow it. Gao Yao could punish thieves, but could not make greedy people become as honest as Boyi and Shuqi. The five punishments can punish those who do not abide by the law, but cannot make evil people become as virtuous as Zeng Shen and Min Ziqian. Yao could not transform Danzhu, and the Duke of Zhou (Zhou Dynasty, 1046 BC – 256 BC) could not teach Guan Shu and Cai Shu. Is it that Tang Yao's teachings were not significant enough, or that the Duke of Zhou's governance was not complete enough? But what can be done about evil people?' Someone asked, 'What you say is rich in rhetoric and full of literary talent; this is your eloquence.' Mouzi said, 'It is not eloquence, but broad knowledge that prevents confusion.' Someone asked, 'Is there a method for broad knowledge?' Mouzi said, 'It is through the Buddhist scriptures. When I did not understand the Buddhist scriptures, I was more confused than you. Even if I recited the Five Classics, I only regarded them as beautiful decorations, not as actual fruits. Now that I have seen the teachings of the Buddhist scriptures, browsed the essentials of Laozi, maintained a tranquil nature, and observed the practice of non-action, when I look back at worldly affairs, it is like looking at a stream from the edge of a courtyard well, or seeing small mounds from the top of Mount Song and Mount Tai.' Someone asked, 'In the past, I entered the Eastern Pavilion in the capital and visited the Imperial Academy, observing the norms of outstanding talents and listening to the discussions of the Confucian scholars. I have never heard of cultivating the Buddhist path being considered valuable, or self-deprecating one's appearance being considered superior. Why are you indulging in this?' Mouzi said, 'Laozi said, 'Fame is the harm of the body, and profit is the filth of conduct.' Running between the powerful and striving to cater to the current era is what inferior people do, and what mediocre people abandon. Moreover, how vast is the supreme Dao, which is practiced by the highest sages! It is as distant as the sky and as deep as the sea, and is not suitable for those who peep at walls and those who are shallow. It is naturally so. They see the door, I see the room; they pick the flowers, I take the fruits; they seek completeness, I hold to the root.'
其一。子速改路。吾請履之。論凡三十七條。其大指如此。融才甚高。通百家之說。見漢末天下擾亂。屢被州辟不起。太守復委以使命。以母喪不果行。既而嘆曰。老子絕聖棄智修身保真。萬物不幹其志。天下不易其樂。故可貴也。於是銳志佛法。兼研老子五千言。肆志相羊終身不仕(佛祖通載．宏明集)。
安元
安息國人也。志性貞白。為優婆塞。嚴秉法戒。博通群經。漢靈帝末遊宦洛陽。官騎都尉。常與沙門講論道義。時僧佛調方譯法鏡經。元口譯梵文。佛調筆受。詞旨兩得。見述後代(出三藏記集)。
支恭明
名謙。一名越。大月支人也。大父法度以漢靈帝世率國人數百歸化。拜率善中郎將。恭明年七歲騎竹馬戲于鄰家。為狗所嚙傷脛。鄰人慾殺狗取肝傅瘡。恭明曰。天生此狗。為人守吠。我若不來。終不見嚙。失在於我。非關於狗。殺之得差尚不可為。況無益而招大罪。由是鄉人數十家感其言。悉不復殺生。十歲學書。十三歲學梵書。通六國語。博覽經籍。兼綜藝術。嘗受業于支亮。亮又受業于支讖。當桓靈世。新出佛經多讖所譯。當世稱之曰。天下博知。無出三支。獻帝末遭𡨥亂。恭明與鄉人數十避地歸吳。初發日惟有一被。有客隨之大寒無被。恭明呼與共臥。夜將半客奪被
【現代漢語翻譯】 現代漢語譯本： 第一段： 其一。您趕快改變道路吧。我來走這條路。（這是）關於凡事的三十七條論述。其主要意思就是這樣。融（人名）才華非常高，通曉百家的學說。看到東漢末年天下擾亂，多次被州里徵召都不應允。太守再次委任他使命，因為母親去世而未能成行。之後感嘆道：『老子主張斷絕聖智，修身保真，萬物不干擾他的意志，天下不能改變他的快樂，所以值得珍視啊。』於是立志研究佛法，兼研老子五千言，放縱自己的心意，終身不做官。（出自《佛祖統紀·宏明集》）。 第二段： 安元（人名），是安息國人。志向和性格都純正清白，作為優婆塞（男居士），嚴格遵守佛法戒律，廣泛通曉各種經書。東漢靈帝（168年-189年）末年到洛陽做官，官職是騎都尉。經常與沙門（出家僧人）講論佛理。當時僧人佛調正在翻譯《法鏡經》，安元口頭翻譯梵文，佛呼叫筆記錄，詞語和旨意都表達得很到位，被後代記載傳述。（出自《出三藏記集》）。 第三段： 支恭明（人名），字謙，又名越，是大月支人。他的祖父法度在東漢靈帝（168年-189年）時期率領國家數百人歸順漢朝，被授予率善中郎將的官職。支恭明年七歲時在鄰居家騎竹馬玩耍，被狗咬傷了小腿。鄰居想要殺狗取肝臟敷在傷口上。支恭明說：『天生這隻狗，是為人看家護院的。我如果不來，它終究不會咬我。過失在於我，與狗無關。殺了它能夠治好傷尚且不可做，更何況沒有益處反而招致大罪。』因此鄉里數十戶人家被他的話所感動，都從此不再殺生。十歲開始學習書寫，十三歲學習梵文，通曉六國語言，廣泛閱讀經書，兼通各種技藝。曾經師從支亮學習，支亮又師從支讖學習。在漢桓帝（146年-168年）、漢靈帝（168年-189年）時期，新出的佛經大多是支讖所翻譯的，當時人們稱讚他說：『天下博學多知，沒有超過三支的。』漢獻帝（189年-220年）末年遭遇戰亂，支恭明與鄉里數十人逃難歸吳。剛出發時只有一床被子，有個客人跟隨他，天氣寒冷沒有被子。支恭明叫他一起蓋，半夜客人搶走了被子。
【English Translation】 English version: Paragraph 1: Firstly. You should quickly change your path. I will take this one. (This is) a discussion of thirty-seven aspects of all things. Its main point is like this. Rong (personal name) was extremely talented, understanding the doctrines of a hundred schools. Seeing the chaos at the end of the Eastern Han Dynasty (25-220 AD), he repeatedly declined invitations to serve from the state. The governor again entrusted him with a mission, but he could not go due to his mother's death. Afterwards, he sighed: 'Laozi advocated abandoning sagacity and wisdom, cultivating oneself and preserving truth. The myriad things do not interfere with his will, and the world cannot change his happiness, so he is worthy of cherishing.' Therefore, he resolved to study Buddhism, and also studied Laozi's five thousand words, indulging his mind and never serving as an official in his life. (From 'Buddhist Records - Hongming Collection'). Paragraph 2: An Yuan (personal name), was a native of the Anxi (Parthian) kingdom. His aspirations and character were pure and upright. As a Upasaka (male lay Buddhist), he strictly observed the Buddhist precepts and was widely versed in various scriptures. At the end of the Eastern Han Dynasty under Emperor Ling (168-189 AD), he went to Luoyang to serve as an official, with the position of Cavalry Commandant. He often discussed Buddhist principles with Shramanas (ordained monks). At that time, the monk Fotiao was translating the 'Dharma Mirror Sutra'. An Yuan verbally translated the Sanskrit, and Fotiao recorded it in writing. The words and meaning were both expressed very well, and it was recorded and transmitted by later generations. (From 'Collection of Records from the Three Treasures'). Paragraph 3: Zhi Gongming (personal name), also known as Qian, and also known as Yue, was a native of Dayuezhi (Great Yuezhi). His grandfather, Fadu, led hundreds of people from his country to submit to the Han Dynasty during the reign of Emperor Ling of the Eastern Han Dynasty (168-189 AD), and was granted the official position of General of the Xiongnu Pacification. When Zhi Gongming was seven years old, he was playing with a bamboo horse at a neighbor's house and was bitten on the calf by a dog. The neighbor wanted to kill the dog and take its liver to apply to the wound. Zhi Gongming said: 'This dog was born to guard the house for people. If I had not come, it would not have bitten me. The fault lies with me, not with the dog. Even if killing it could cure the wound, it would still be wrong to do so, let alone that it would be of no benefit and would instead bring great sin.' Therefore, dozens of families in the village were moved by his words and stopped killing living beings from then on. At the age of ten, he began to learn writing, and at the age of thirteen, he learned Sanskrit, mastering six languages, widely reading scriptures, and being proficient in various arts. He once studied under Zhi Liang, who in turn studied under Zhi Chen. During the reigns of Emperor Huan (146-168 AD) and Emperor Ling (168-189 AD) of the Han Dynasty, most of the newly emerging Buddhist scriptures were translated by Zhi Chen. At that time, people praised him, saying: 'In the world, there is no one more learned and knowledgeable than the three Zhis.' At the end of the reign of Emperor Xian of the Han Dynasty (189-220 AD), Zhi Gongming and dozens of people from his village fled to Wu to escape the war. When they first set out, they only had one quilt. A guest followed him, and it was cold and he had no quilt. Zhi Gongming called him to share the quilt, and in the middle of the night, the guest snatched the quilt away.
而去。明旦同侶問被所在。語以故。咸曰何不相告。答曰。我若相告。卿等必以劫罪罪之。豈宜以一被而殺一人乎。聞者歎服。既至吳。吳主孫權聞其博學有才。即召見之。問經中深隱之義。恭明應機釋難無疑不析。權甚悅。拜為博士。使輔導東宮。嘗譯摩詰．大般泥洹．法句．瑞應．本起等二十七經。辭旨文雅盛傳於世。其後太子即位。遂隱於穹窿山。不交世務。從道人竺法蘭更煉五戒。凡所游從皆沙門而已。年六十卒于山中(出三藏記集)。
竺叔蘭
本天竺人也。其大父婁陀。好學有節操。時國王無道。有為將者得罪懼誅。欲要婁陀共反。婁陀拒之。遂殺婁陀以作亂。婁陀子達摩尸羅。先在他國。聞亂即與其婦兄二人之為沙門者奔晉。居於河南。生叔蘭。叔蘭幼從二舅受經法。一聞輒悟。通華梵語及書。然性輕躁。好遊獵。嘗遇虎墮馬。折其右臂。母數呵禁。終不改。已而為之蔬食乃止。頃之暴亡。三日而蘇。自言入一朱門。金銀為堂。見一人自云是其大父。謂叔蘭曰。吾修善累年。今得此報。汝罪人。何得來耶。守門者以杖驅之入竹林中。見其獵伴為鷹犬所啄嚙。流血號叫。叔蘭走避數十步。值牛頭人慾叉之。叔蘭曰。吾累世佛弟子。常供二沙門。何罪見治。牛頭曰。此雖有福。不救獵罪。俄而
【現代漢語翻譯】 現代漢語譯本 然後離去。第二天，同伴問起被子在哪裡。他把事情的經過告訴了他們。同伴們說：『你為什麼不告訴我們呢？』他回答說：『我如果告訴你們，你們一定會以搶劫的罪名來懲罰他。難道可以因為一條被子而殺一個人嗎？』聽到的人都歎服他的行為。到了吳地（三國時期的吳國），吳主孫權（三國時期吳國的君主）聽說他博學多才，就召見了他，詢問經書中深奧隱晦的含義。恭明隨機應變，解答疑難，沒有解決不了的。孫權非常高興，任命他為博士，讓他輔導東宮（太子的住所）。他曾經翻譯了《摩詰經》、《大般泥洹經》、《法句經》、《瑞應經》、《本起經》等二十七部經書，文辭優美典雅，在世間廣為流傳。後來太子即位，他就隱居在穹窿山，不參與世俗事務，跟隨道人竺法蘭重新修行五戒。他所交往的都是沙門（出家人）。六十歲時在山中去世（出自《三藏記集》）。
竺叔蘭
是天竺（古代印度）人。他的祖父婁陀，好學有節操。當時國王無道，有個將領犯罪害怕被誅殺，想要脅迫婁陀一起造反。婁陀拒絕了他，於是那個將領就殺害了婁陀來發動叛亂。婁陀的兒子達摩尸羅，先前在其他國家，聽到叛亂的訊息，就和他的妻子以及兩個做沙門的哥哥一起逃奔到晉朝（西晉或東晉），居住在河南。生下了叔蘭。叔蘭從小跟隨兩個舅舅學習經法，一聽就明白，通曉華語（漢語）和梵語以及文字。然而他性格輕浮急躁，喜歡遊獵。曾經遇到老虎而從馬上摔下來，折斷了右臂。母親多次呵斥禁止他，始終不改。後來他開始吃素才停止遊獵。不久之後突然死亡，三天後又甦醒過來。他自己說進入了一座硃紅色的大門，金銀做成了殿堂。見到一個人自稱是他的祖父，對叔蘭說：『我修善多年，現在得到這樣的報應。你是個罪人，怎麼能來這裡呢？』守門的人用棍子驅趕他進入竹林中，看見他的獵伴被鷹犬啄食撕咬，流血號叫。叔蘭逃走了幾十步，遇到牛頭人想要用叉子叉他。叔蘭說：『我累世都是佛弟子，經常供養兩位沙門，有什麼罪過要這樣懲治我？』牛頭人說：『這雖然有福報，也救不了你打獵的罪過。』不久之後
【English Translation】 English version and then left. The next morning, his companions asked where the blanket was. He told them what had happened. The companions said, 'Why didn't you tell us?' He replied, 'If I had told you, you would have certainly punished him with the crime of robbery. How could I kill a person for a single blanket?' Those who heard this praised his actions. After arriving in Wu (the Kingdom of Wu during the Three Kingdoms period), Sun Quan (the ruler of the Kingdom of Wu during the Three Kingdoms period), upon hearing of his extensive learning and talent, summoned him and asked about the profound and obscure meanings in the scriptures. Gongming responded readily, resolving doubts and explaining everything without fail. Sun Quan was very pleased and appointed him as a Doctor, tasking him with tutoring the Crown Prince (the residence of the Crown Prince). He once translated twenty-seven scriptures, including the 'Vimalakirti Sutra', 'Mahaparinirvana Sutra', 'Dhammapada', 'Sutra of Auspicious Responses', and 'Sutra of the Origin of Buddhism', whose elegant and refined language was widely circulated in the world. Later, when the Crown Prince ascended the throne, he retired to Mount Qionglong, not engaging in worldly affairs, and followed the Daoist Zhu Falan to re-cultivate the Five Precepts. All those he associated with were shramanas (monks). He died in the mountains at the age of sixty (from the 'Collection of Records of the Tripitaka').
Zhu Shulan
Was originally from Tianzhu (ancient India). His grandfather, Lou Tuo, was fond of learning and had integrity. At that time, the king was immoral, and a general who had committed a crime and feared being executed wanted to coerce Lou Tuo to rebel with him. Lou Tuo refused him, so the general killed Lou Tuo to start the rebellion. Lou Tuo's son, Dharmaśīla, was previously in another country. Upon hearing of the rebellion, he fled to Jin (Western Jin or Eastern Jin) with his wife and two brothers-in-law who were shramanas. They resided in Henan. Shulan was born. From a young age, Shulan followed his two uncles in studying the scriptures. He understood everything upon hearing it and was proficient in both Chinese and Sanskrit languages and writing. However, he was frivolous and impetuous, fond of hunting. He once encountered a tiger and fell from his horse, breaking his right arm. His mother repeatedly scolded and forbade him, but he never changed. Later, he became a vegetarian and stopped hunting. Soon after, he suddenly died, but revived after three days. He himself said that he entered a vermilion gate, with halls made of gold and silver. He saw a person who claimed to be his grandfather, who said to Shulan, 'I have cultivated good deeds for many years, and now I receive this reward. You are a sinner, how can you come here?' The gatekeeper drove him into a bamboo forest with a staff, where he saw his hunting companions being pecked and torn by hawks and dogs, bleeding and screaming. Shulan ran away dozens of steps and encountered a bull-headed man who wanted to stab him with a fork. Shulan said, 'I have been a Buddhist disciple for many generations and have always made offerings to two shramanas. What crime have I committed to be punished like this?' The bull-headed man said, 'Although this brings blessings, it cannot save you from the sin of hunting.' Soon after
見其兩舅來語牛頭曰。我等二人恒受其供。惡少善多可得相免。二舅遂導之還家。俄而蘇。於是改節修慈。專志經法。以晉元康元年譯出放光經及異維摩詰經十餘萬言。旋遭母喪。葬畢遇石勒之亂。避之荊州。后無疾忽告知識曰。吾將死矣。數日便卒(出三藏記集)。
竺長舒
亦天竺人也。晉初內徙居於吳。奉法精至。尤䖍誦觀世音經。比鄰失火。長舒家在下風。敕家人不得動。唯一心念觀世音。頃之火忽自熄。有諸少年心怪之。后一夕密束炬擲其屋。四擲皆滅。乃大驚以為神。各走還家。明晨相率詣長舒稽顙謝。自說昨事。長舒曰。我無神力。止念觀世音力耳。諸君但當洗心信向。毋自恐也。於是鄉里間咸知奉法(辨正論)。
闕公則者
趙人也。晉武帝時居於洛陽。蕭然恬放。日常誦正法華經。既卒。其友為設會於白馬寺。至夕轉經。忽聞空中有聲。仰視一人形色光麗曰。我闕公則也。生西方安樂世界。與諸上人來此聽經。堂中人共見之。有汲郡衛士度者。受業于公則。其母常飯僧。是日將中。忽空中下缽正落母前。諦視之乃公則常所用缽也。有飯滿中。其香充堂。食者七日不饑。支道林為之贊曰。大哉闕公。歆虛納靈。神化西域。跡應東京。徘徊霄墟。流響耀形。豈欽一讚。示以匪
【現代漢語翻譯】 現代漢語譯本 見他的兩個舅舅來對牛頭（獄卒名）說：『我們兩人經常接受他的供養，這個惡少作惡少而行善多，可以得到免除刑罰。』兩個舅舅於是引導他回家。不久他就甦醒了。從此改變行為，修行慈悲，專心致志于經書佛法。在晉元康元年（291年）翻譯出《放光經》及《異維摩詰經》十餘萬字。不久遭遇母親去世，安葬完畢后遇到石勒之亂，避難到荊州。後來無病忽然告訴朋友們說：『我將要死了。』幾天後就去世了（出自《三藏記集》）。
竺長舒（人名） 也是天竺（印度的古稱）人。晉朝初年遷居到吳地。信奉佛法精誠至極，尤其虔誠誦讀《觀世音經》。鄰居家失火，長舒家處在下風。他告誡家人不要動，只一心念誦觀世音菩薩名號。一會兒火忽然自己熄滅了。有幾個少年心中感到奇怪。後來一天晚上偷偷地捆起火把投向他的屋子，四次投擲都被熄滅。於是非常驚訝，認為他有神力，各自跑回家。第二天早晨一起到長舒那裡叩頭謝罪，說出昨天晚上的事。長舒說：『我沒有神力，只是唸誦觀世音菩薩的力量罷了。你們只要洗心革面，虔誠信仰，不要自己害怕。』於是鄉里之間都知道信奉佛法（出自《辨正論》）。
闕公則（人名） 是趙國人。晉武帝（司馬炎）時居住在洛陽。生活清靜淡泊，每天誦讀《正法華經》。去世后，他的朋友在白馬寺為他做法事。到了晚上轉經的時候，忽然聽到空中有聲音。抬頭看，有一個人形體容貌光彩美麗，說：『我是闕公則，往生西方極樂世界，與各位上人來這裡聽經。』殿堂中的人都看見了他。有汲郡的衛士度，是闕公則的學生。他的母親經常供養僧人。這天將近中午的時候，忽然從空中降下一個缽，正好落在母親面前。仔細看，是闕公則經常用的缽。缽里盛滿了飯，香味充滿殿堂。吃的人七天不感到飢餓。支道林（人名）為他讚頌說：『偉大啊，闕公則！虛心接受神靈，神化于西域，事蹟應驗于東京。徘徊於天空，流傳聲音，顯耀形體。難道僅僅是讚美，而是爲了顯示不平凡。』
【English Translation】 English version Seeing his two uncles come and say to Niu Tou (name of a prison guard): 'We two constantly receive his offerings. This wicked youth has done both evil and good, and can be exempted from punishment.' The two uncles then led him back home. Soon after, he awoke. From then on, he changed his behavior, cultivated compassion, and devoted himself to the scriptures and Buddhist teachings. In the first year of the Yuankang era of the Jin Dynasty (291 AD), he translated the 'Fangguang Jing' and the 'Different Vimalakirti Sutra,' totaling more than 100,000 words. Soon after, he encountered the death of his mother. After the burial, he encountered the rebellion of Shi Le and fled to Jingzhou. Later, without illness, he suddenly told his friends: 'I am about to die.' He passed away a few days later (from 'Collection of Records of the Tripitaka').
Zhu Changshu (person's name) Was also a native of Tianzhu (ancient name for India). In the early Jin Dynasty, he moved to Wu. He was extremely sincere in his devotion to the Dharma, and especially devout in reciting the 'Avalokiteshvara Sutra.' A fire broke out in a neighbor's house, and Changshu's house was downwind. He instructed his family not to move, but to single-mindedly recite the name of Avalokiteshvara Bodhisattva. After a while, the fire suddenly extinguished itself. Some young people were curious about this. Later, one night, they secretly bundled torches and threw them at his house. All four throws were extinguished. They were greatly surprised and thought he had divine power, and each ran home. The next morning, they went together to Changshu, kowtowed and apologized, and told him what had happened the night before. Changshu said, 'I have no divine power, it is only the power of reciting Avalokiteshvara Bodhisattva. You only need to cleanse your hearts and have sincere faith, and do not be afraid.' Thereupon, the people in the village all knew to believe in the Dharma (from 'Bian Zheng Lun').
Que Gongze (person's name) Was a native of Zhao. During the time of Emperor Wu of the Jin Dynasty (Sima Yan), he lived in Luoyang. He lived a quiet and detached life, and recited the 'Saddharma Puṇḍarīka Sūtra' every day. After his death, his friends held a memorial service for him at the White Horse Temple. In the evening, while reciting the sutra, suddenly a voice was heard in the air. Looking up, there was a person with a radiant appearance, who said, 'I am Que Gongze, reborn in the Western Pure Land of Ultimate Bliss, and I have come here with all the noble ones to listen to the sutra.' Everyone in the hall saw him. There was a soldier named Du from Jiqun, who was a student of Que Gongze. His mother often made offerings to monks. On this day, near noon, suddenly a bowl descended from the sky and landed right in front of the mother. Upon closer inspection, it was the bowl that Que Gongze often used. The bowl was filled with rice, and the fragrance filled the hall. Those who ate it did not feel hungry for seven days. Zhi Daolin (person's name) praised him, saying, 'Great is Que Gongze! Humbly receiving the divine, transforming in the Western Regions, his deeds manifested in Tokyo. Hovering in the sky, spreading his voice, displaying his form. Is it merely praise, but to show the extraordinary.'
冥(大唐內典錄．唸佛寶王三昧論○按他書撰引。公則為東林社中人。今據二書正之)。
孫興公
名綽。太原中都人。遷會稽。早慕淵泊之行。與名僧支遁游。放曠山水。撰喻道論。其略曰。或有疑至道者。喻之曰。夫六合遐邈。庶類殷充。千變萬化。渾然無端。是以有方之類各岐所見。鱗介之物不達皋壤之事。毛羽之族不識流浪之勢。自得於窞井者則怪游溟之量。翻翥于數仞者則疑沖天之力焉。復觀夫方外之妙趣。寰中之元照乎。夫佛也者。體道者也。道也者。導物者也。應感順通。無為而無不為者也。無為故虛寂自然。無不為故神化萬物。萬物之情高卑不同。故訓教之術或精或粗。悟上識則舉其宗本。遇中材則示以禍福。歷觀古今禍福之證。皆有由緣。豈可掩哉。何者。陰謀之門子孫不昌。三世之將道家明忌。斯非兵兇戰危積殺之所致耶。夫魏顆從治而致結草之報。子都守信而受驄驥之賜。齊襄委罪故有墜車之禍。晉惠棄禮故有斃韓之困。斯皆死者報生之驗也。立德闇昧之中。慶彰萬物之上。陰行陽耀。自然之利至也。或難曰。報應之事誠皆有徴。則周孔之教何不去殺。答曰。客可謂達教聲而不體教情者也。謂聖人有殺心乎。曰無也。答曰。誠知其無心於殺。殺固百姓之心耳。夫時移世易滋有薄淳
。結繩之前陶然太和。暨于唐虞禮法始興。爰逮三代刑網虎章。刀斧雖嚴而猶不懲。至於君臣相滅父子相害。吞噬之甚過於豺虎。聖人知人情之固於殺不可一朝而息。故漸抑以求厥中。猶蝮蛇螫足斬之以全身。癰疽附體決之以救命。亡一以存十亦輕重之所權。舉茲以求。足以悟其歸矣。或難曰。周孔適時而教。佛欲頓去之。將何以懲暴止奸統理群生哉。答曰。周孔即佛。佛即周孔。佛者覺也。覺之為義悟物之謂。應世軌物蓋亦隨時。周孔救極弊。佛教明其本。共為首尾其致不殊。即如堯舜世夷二后高讓。湯武時難兩君揮戈。淵默之與赫斯。其跡則胡越。然其所以跡者。何嘗有際哉。故逆尋者每見其二。順通者無往不一。或難曰。周孔之教以孝為首。三千之責莫大無後。而沙門之道委離所生。生廢色養終絕血食。背理傷情莫此之甚。而云宏道敦仁廣濟群生。皮之不存毛將焉附。答曰。父子一體惟命同之。父隆則子貴。子貴則父尊。故孝之為貴。貴能立身行道永光厥親。若匍匐懷袖日御三牲。而不能令萬物尊已舉世我賴。以之養親其榮近矣。昔佛為太子。棄國學道。垂條為宇結草為茵。端坐六年道成號佛。於是游步三界之表。恣化無窮之境。大范群邪遷之正路。眾魔小道靡不遵服。於斯時也。天清地潤品物咸亨。蠢蠕之生
【現代漢語翻譯】 現代漢語譯本：在結繩記事之前，社會一片太平和諧。到了唐堯虞舜（約公元前23世紀-公元前22世紀）時期，禮法才開始興起。到了夏商周三代（約公元前21世紀-公元前256年），刑法的網羅像老虎身上的花紋一樣嚴密。即使刀斧嚴厲，但仍然不能阻止犯罪。以至於出現了君臣互相殘殺，父子互相傷害的情況，互相吞噬的程度比豺狼虎豹還要厲害。聖人知道人們的情感執著于殺戮，不可能在短時間內消除，所以逐漸抑制，以求達到中和。就像毒蛇咬了腳，要斬斷腳來保全全身；癰疽長在身上，要切開它來保全性命。犧牲小的來保全大的，也是權衡輕重的結果。用這些例子來推論，足以領悟其中的道理了。 有人反駁說：『周公、孔子（公元前551年-公元前479年）根據當時的社會情況進行教化，而佛教想要一下子去除殺戮，那將用什麼來懲罰暴行、制止奸邪、統治管理眾生呢？』回答說：『周公、孔子就是佛，佛就是周公、孔子。佛的意思是覺悟，覺悟的含義是領悟事物的本質。順應時代，規範事物，也是隨著時代的變化而變化。周公、孔子救治的是社會弊端的末端，佛教闡明的是社會弊端的根本。共同完成一件事的始終，最終的結果沒有差別。就像堯舜（約公元前23世紀-公元前22世紀）時期，天下太平，夷、二后禪讓帝位，商湯、周武王（約公元前16世紀-公元前11世紀）時期，社會動盪，兩位君王動用武力。』 『隱忍不發和赫赫武功，從表面上看，他們的行為就像胡越一樣遙遠。然而他們採取這些行動的原因，又有什麼區別呢？所以逆向思考的人總是看到他們的不同，順向思考的人無論怎樣都不會覺得他們有差異。』有人反駁說：『周公、孔子的教誨以孝道為首，三千條罪責中沒有後代是最嚴重的。而沙門的修行方式是遠離父母，活著的時候不能在父母身邊盡孝，死後又斷絕了祭祀。這種行為違背了人倫，傷害了感情，沒有比這更嚴重的了。卻還說要弘揚道義，推行仁愛，廣泛救濟眾生。皮之不存，毛將焉附？』 回答說：『父子一體，命運相同。父親顯貴，兒子也尊貴；兒子尊貴，父親也榮耀。所以孝道的可貴之處，在於能夠立身行道，永遠光耀父母。如果只是匍匐在父母的懷裡，每天用三牲祭祀，而不能使萬物尊重自己，天下人都依賴自己，用這種方式來贍養父母，那榮耀也太短暫了。』 『從前佛陀還是太子的時候，放棄了王位，去修行悟道。用樹枝做屋頂，用草結成坐墊，端坐六年，最終悟道成佛。於是遊歷於三界之外，隨意教化于無窮的境界。將那些邪惡之人引導到正路上，所有邪魔外道沒有不遵從歸服的。在這個時候，天清地潤，萬物繁榮昌盛，就連那些微小的生物都得到了好處。』
【English Translation】 English version: Before the era of knotted-rope records, there was a state of great peace and harmony. It was during the time of Emperors Yao and Shun (c. 23rd-22nd century BC) that rituals and laws began to arise. By the time of the Three Dynasties of Xia, Shang, and Zhou (c. 21st century - 256 BC), the net of punishments was as intricate as the patterns on a tiger. Even though axes and blades were severe, they still could not deter crime. To the point where rulers and ministers killed each other, and fathers and sons harmed each other, devouring each other more fiercely than jackals and tigers. The sages knew that people's attachment to killing could not be stopped in a day, so they gradually suppressed it to seek moderation. It is like cutting off a foot bitten by a viper to save the whole body; or lancing a carbuncle to save one's life. Sacrificing one to save ten is also a matter of weighing the importance. Someone might object: 'The teachings of Duke Zhou and Confucius (551-479 BC) were adapted to the times, while Buddhism wants to eliminate killing all at once. What will be used to punish violence, stop evil, and govern all beings?' The answer is: 'Duke Zhou and Confucius are the Buddha, and the Buddha is Duke Zhou and Confucius. Buddha means enlightenment, and enlightenment means understanding the essence of things. Adapting to the world and regulating things also change with the times. Duke Zhou and Confucius addressed the extreme symptoms, while Buddhism clarifies the root cause. Working together from beginning to end, their goals are not different. Just like in the time of Yao and Shun (c. 23rd-22nd century BC), the world was peaceful, and Yi and Erhou abdicated the throne; in the time of Tang and Wu (c. 16th-11th century BC), the world was turbulent, and the two rulers used force.' 'Silence and great achievements, on the surface, their actions are as far apart as Hu and Yue. However, what is the difference in the reasons they took these actions? Therefore, those who think in reverse always see their differences, while those who think in harmony never find them different.' Someone might object: 'The teachings of Duke Zhou and Confucius place filial piety first, and among the three thousand offenses, having no descendants is the most serious. However, the practice of the Shramanas is to leave their parents, unable to fulfill their filial duties while alive, and severing the ancestral sacrifices after death. This behavior violates human ethics and hurts feelings, and nothing could be more serious. Yet they claim to promote morality, practice benevolence, and widely save all beings. If the skin does not exist, where will the hair attach itself?' The answer is: 'Father and son are one body, sharing the same fate. If the father is prominent, the son is also honored; if the son is honored, the father is also glorified. Therefore, the value of filial piety lies in being able to establish oneself, practice the Way, and eternally glorify one's parents. If one only crawls in the arms of one's parents and offers three sacrifices every day, but cannot make all things respect oneself and the world rely on oneself, then using this method to support one's parents, the glory is too short-lived.' 'In the past, when the Buddha was still a prince, he abandoned his kingdom to cultivate the Way. He used branches as a roof and grass as a mat, sitting upright for six years, and finally attained enlightenment and became a Buddha. Thus, he traveled beyond the three realms, freely teaching in infinite realms. He guided those who were evil onto the right path, and all demons and heretics obeyed and submitted. At this time, the sky was clear and the earth was moist, and all things flourished, even the smallest creatures benefited.'
浸毓靈液。枯槁之類化瘁為榮。還照本國廣敷法音。父王感悟亦升道場。以此榮親何孝如之。而俗人不詳其源流。未涉其場肆。瞽言妄說輒生攻難。以螢燭之見疑三光之盛。芒隙之滴怪淵海之量。可謂狎大人而侮天命者也。既襲父爵為長樂侯。哀帝朝官散騎常侍領著作郎。桓溫將遷都洛陽。人情疑懼。興公上疏力爭。溫大慍。然卒莫能難也。尋轉廷尉。卒年五十八(晉書宏明集)。
謝慶緒
名敷。會稽山陰人。性澄靜寡慾。隱於太平山十餘年。篤信大法。長齋奉佛。招引同事化納不倦。自注安般守意經。為之敘曰。夫意也者。眾苦之萌基。背正之元本。荒迷放蕩浪逸無涯。彈指之間九百六十轉。一日一夕十三億想念。一身所種滋蔓彌劫。凡在三界倒見之徒。弱喪淵流莫能自反。正覺慈愍開正慧路。漸塞忿欲之微兆。為啟安般之要徑。泯生滅以冥寂。伸道品以養恬。建十慧以入微。縶九神之逸足。防七識之洪流。故曰守意也。若乃制伏粗垢拂刬漏結。閉色聲于視聽。遏塵想以禪寂。乘靜泊之禎祥。納色天之嘉祚。然正志荒于華樂。昔習沒于交逸。福田矜執而日零。毒根迭興而罪襲。是以輪迴五趣億劫難拔。嬰罹欲網有劇深牢。由於無慧樂定。不惟道門使其然也。至於乘慧入禪亦有三輩。或畏苦滅色樂宿泥
{ "translations": [ "現代漢語譯本：", "沐浴著靈液，那些枯萎的東西都轉化爲了繁榮。他還回到本國廣泛傳播佛法，他的父王因此感悟也升入了道場。用這種方式榮耀雙親，還有什麼孝順能比得上呢？然而世俗之人不瞭解其中的根源，沒有親身經歷過，就隨意發表錯誤的言論，進行攻擊和質疑。用螢火蟲的光芒去懷疑太陽的光輝，用細小的水滴去懷疑大海的容量，這可以說是輕視大人而違背天命啊。他繼承了父親的爵位，成為長樂侯。在哀帝（公元前7年—公元6年）時期，擔任朝官散騎常侍，兼領著作郎。桓溫想要遷都洛陽，人們都感到疑慮和恐懼，謝安上書極力勸阻，桓溫非常生氣，但最終也沒能阻止他。不久后，他轉任廷尉。去世時五十八歲（出自《晉書·宏明集》）。", "", "謝慶緒", "", "他的名字是謝敷，是會稽山陰人。他天性沉靜寡慾，在太平山隱居了十多年。他篤信佛法，長期持齋奉佛，招引同道之人，不知疲倦地教化他們。他親自注解了《安般守意經》，並在序言中寫道：『意念啊，是眾苦的萌芽之基，是背離正道的根本。它荒唐迷惑，放蕩不羈，像波浪一樣無邊無際。彈指之間就有九百六十次轉動，一天一夜就有十三億個想法念頭。一身所種下的惡因，滋生蔓延，歷經無數劫難。凡是在三界中顛倒妄見的人，像沉溺在深淵中一樣，無法自拔。正覺（Samyak-saṃbuddha，完全覺悟者）慈悲憐憫，開闢了正慧之路，逐漸堵塞忿怒和慾望的微小苗頭，為人們開啟了安般（ānāpāna，入出息念）的重要途徑，泯滅生滅的念頭，達到寂靜的境界，伸張道品（bodhipakkhiyadhamma，菩提分法），以培養恬淡的心境，建立十慧（dasa paññā，十種智慧）以進入微妙的境界，束縛九神（nava devatā，九種神識）放逸的腳步，防止七識（sapta vijñāna，七種意識）的巨大洪流。所以說要守意啊。如果能夠制伏粗重的污垢，拂去漏失的結縛，關閉色聲于視聽之外，遏制塵世的雜念，以達到禪定的寂靜，那麼就能乘著靜泊的吉祥，接受色界天（rūpadhātu，色界）的美好福報。然而，如果正當的志向荒廢于享樂，過去的習氣沉溺於交遊放逸，那麼福田（puṇ क्षेत्र，功德之田）就會因為矜持執著而日益衰敗，毒根（viṣamūla，毒之根源）就會交替興起，罪業就會不斷襲來。因此，就會在五趣（pañca gati，五道）中輪迴，億劫都難以解脫，被慾望之網所束縛，比深牢大獄還要可怕。這是由於沒有智慧和安樂的禪定。不僅僅是道門如此，至於憑藉智慧進入禪定，也有三種層次。有的人因為畏懼痛苦，而滅絕色慾，安於宿命。』\"", "", "english_translations": [ "English version:", "Bathed in spiritual liquid, withered things transformed into flourishing ones. He also returned to his country to widely spread the Dharma, and his father, enlightened by this, also ascended to the Dharma assembly. What greater filial piety could there be than honoring one's parents in this way? However, worldly people do not understand the source of this, and without personal experience, they arbitrarily make erroneous statements, launching attacks and criticisms. They use the light of a firefly to doubt the brilliance of the sun, and use a tiny drop of water to question the capacity of the ocean. This can be described as belittling great people and defying the mandate of heaven. He inherited his father's title, becoming the Marquis of Changle. During the reign of Emperor Ai (7 BC – 6 AD), he served as a court official, Attendant Cavalier in Ordinary, and concurrently as Director of Literary Works. When Huan Wen wanted to move the capital to Luoyang, people felt apprehensive and fearful. Xie An submitted a memorial strongly advising against it. Huan Wen was very angry, but ultimately no one could stop him. Soon after, he was transferred to the position of Minister of Justice. He died at the age of fifty-eight (from Jin Shu Hong Ming Ji).", "", "Xie Qingxu", "", "His name was Xie Fu, and he was from Shanyin in Kuaiji. He was by nature calm and with few desires, and he lived in seclusion on Mount Taiping for more than ten years. He deeply believed in the Great Dharma, observed a long-term vegetarian diet, and tirelessly recruited like-minded people, teaching and transforming them. He personally annotated the Ānāpānasmṛti Sūtra (安般守意經, Sutra on Mindfulness of Breathing), and wrote in the preface: 'The mind is the foundation of the sprouts of all suffering, the root of turning away from the right path. It is absurd, deluded, unrestrained, and wanders without limit, like waves. In the snap of a finger, it turns nine hundred and sixty times, and in one day and one night, there are thirteen hundred million thoughts. The evil causes planted in one's body grow and spread, enduring countless kalpas. All those in the Three Realms (tridhātu, 三界) who have inverted and deluded views are like those drowning in a deep abyss, unable to free themselves. The Samyak-saṃbuddha (正覺, Fully Enlightened One) has compassion and pity, and has opened the path of Right Wisdom, gradually blocking the small sprouts of anger and desire, and opening the important path of ānāpāna (安般, mindfulness of breathing), extinguishing the thoughts of birth and death, reaching a state of stillness, extending the bodhipakkhiyadhamma (道品, factors of enlightenment) to cultivate a tranquil state of mind, establishing the dasa paññā (十慧, ten wisdoms) to enter the subtle realm, binding the unrestrained steps of the nava devatā (九神, nine spirits), and preventing the great torrent of the sapta vijñāna (七識, seven consciousnesses). Therefore, it is said to guard the mind. If one can subdue the coarse defilements, brush away the bonds of leakage, close off form and sound from sight and hearing, and suppress worldly thoughts to achieve the stillness of meditation, then one can ride the auspiciousness of stillness and receive the blessings of the rūpadhātu (色界, realm of form). However, if the right aspirations are abandoned in pleasure, and past habits are indulged in socializing and dissipation, then the puṇ क्षेत्र (福田, field of merit) will decline day by day due to self-importance and attachment, and the viṣamūla (毒根, roots of poison) will arise alternately, and sins will repeatedly attack. Therefore, one will be reborn in the pañca gati (五趣, five realms) and be difficult to escape for countless kalpas, bound by the net of desire, which is more terrible than a deep prison. This is due to the lack of wisdom and the joy of samadhi. It is not only the case in the Taoist school, but also in entering samadhi through wisdom, there are three levels. Some, fearing suffering, extinguish desire and are content with fate.'" ] }
洹。志存自濟不務兼利者為無著乘。或仰希妙相仍有遣無。不建大悲練盡緣縛者則號緣覺。菩薩者深達本有暢因緣無。達本者有有自空。暢無者因緣常寂。自空故不出有以入無。常寂故不盡緣以歸空。茍厝心領要觸有悟理者。則不假外以靜內。不因禪而成慧。故曰阿惟越致。不隨四禪也。若欲塵翳心慧不常立者。乃假以安般息其馳想。猶農夫之凈地明鏡之瑩刬。然則耘耨不以為地。地凈而種滋。瑩刬非以為鏡。鏡凈而照明矣。又嘗手寫首楞嚴經置都下白馬寺。寺為鄰火所延。其什物及他經並燼。而此經文字獨完。惟毀紙邊而已。尋以母老還南山若耶中。內史郗愔表薦之。徴博士不起。會月犯少微。占者以隱士當之。人言當應在戴逵。俄而慶緒卒。逵字安道。譙郡人。亦有高行。孝武時累徴不就。善屬文。兼工藝事。欲造無量壽佛。積思三年雕刻方就。迎置山陰靈寶寺。郗超見而作禮。撮香在手。勃然煙上極目雲表。眾皆嘆其神異。子颙。能世其業(出三藏記集．晉書．冥祥記．法苑珠林)。
知歸子曰。當牟子之世。佛法未盛行。而牟子篤信其道。豈非獨往之士哉。安支竺闕之徒。宏法扶戒導信化疑。亦甚為希有者矣。東晉之初風教漸廣。王導．庾亮．周顗．謝鯤．桓彝之屬。皆嘗與梵僧尸利密多羅游。謝安居
東山。降心支遁。遁奉詔入禁中講經。會宗遺文。守文者陋之。安聞而嘆曰。此九方歅之相馬。略元黃取神駿者也。至如王羲之．坦之．珣珉．許詢．習鑿齒。各與緇流津接。大率名言相永自標遠致而已。咸康中庾冰輔政。奏沙門應盡禮王者。下禮官議。何充等以為不宜壞其本法。執奏至三。冰議遂寢。充篤信佛法。飯僧造寺所費不訾。阮裕嘗謂之曰。卿志大宇宙勇邁終古。充問其故。裕曰。我圖數千戶郡未得。卿圖作佛不亦大乎。蓋嘲之也。充弟準。高尚寡慾。散帶衡門。日誦佛經。其他士大夫信向雖眾。修行軌則罕有聞焉。不得而著也。迨至晉宋之交。始有東林之盛。應化神靈繼此騰集矣。予錄牟子以下諸賢行業及其論議。雖未詣淵微而其意已遠。岷江之流始於濫觴。又可少乎哉。
汪大紳云。為傳中不可少之文。所記事言雖淺。然亦近實。千經萬典流傳。有外於四十二章之旨乎。千聖萬賢出沒。有外于導人以無為之化乎。佛者覺也。盡之矣。 卍新續藏第 88 冊 No. 1646 居士傳
居士傳二
劉遺民傳
劉遺民者。名程之。字仲思。彭城人。漢楚元王之後也。少孤。事母孝。善老莊言。不委蛇於時俗。初為府參軍。晉司徒王謐．丞相桓元．侍中謝琨．太尉劉裕先後引
【現代漢語翻譯】 現代漢語譯本： 東晉時期，降心（人名）拜支遁（高僧）為師。支遁奉皇帝的詔令進入皇宮講經，闡發佛經的精妙之處。那些拘泥於字句的人對此表示鄙視。謝安聽聞後感嘆道：『這就像九方歅相馬一樣，著重於馬的神駿之處，而忽略了馬的毛色。』至於王羲之、王坦之、王珣、許詢、習鑿齒等人，都與僧侶交往密切，大致都是以清談玄理互相標榜，追求高遠的意境罷了。東晉咸康年間（335-342年），庾冰輔佐朝政，上奏說沙門應該向君王行禮。朝廷禮官對此進行商議，何充等人認為不應該破壞佛教的根本法則，堅持上奏三次，庾冰的提議最終被擱置。何充篤信佛法，供養僧侶、建造寺廟，花費的錢財不計其數。阮裕曾經對他說：『你的志向廣大，勇猛超越古人。』何充問他原因，阮裕說：『我謀求數千戶的郡守職位都得不到，你卻想成佛，不是更偉大嗎？』這大概是在嘲諷他。何充的弟弟何準，崇尚高潔，寡慾清心，常常披散著衣帶，在簡陋的家門前誦讀佛經。其他士大夫雖然也有信奉佛教的，但很少有人按照佛教的戒律修行，所以無法一一記載。到了東晉和南朝宋朝交替之際，才有了東林寺的興盛，應化的神靈也相繼聚集到那裡。我記錄了牟融以下各位賢士的德行和他們的論述，雖然還沒有達到精深微妙的境界，但他們的意圖已經很深遠了。岷江的源頭雖然只是一個小水洼，但又怎麼能輕視它呢？
汪大紳說：『這是傳記中不可缺少的內容。所記載的事情雖然淺顯，但也很接近真實。千經萬典的流傳，有超出《四十二章經》的宗旨嗎？千聖萬賢的出現，有超出引導人們以無為之化嗎？佛，就是覺悟，已經說盡了。』
居士傳二
劉遺民傳
劉遺民，名程之，字仲思，彭城人，是漢朝楚元王的後代。他年少時就失去了父親，侍奉母親非常孝順。他精通老子和莊子的學說，不隨波逐流。起初擔任府參軍。東晉司徒王謐、丞相桓玄、侍中謝琨、太尉劉裕先後徵召他。 English version: During the Eastern Jin Dynasty, Jiang Xin (personal name) became a disciple of Zhi Dun (a prominent monk). Zhi Dun, upon imperial decree, entered the palace to lecture on the scriptures, elucidating their profound meanings. Those who adhered strictly to the literal interpretations scorned this. Xie An, upon hearing this, exclaimed: 'This is like Jiu Fangyin judging horses, focusing on their spirit and vigor while overlooking their coat color.' As for Wang Xizhi, Wang Tanzhi, Wang Xun, Xu Xun, Xi Zaochi, and others, they all had close interactions with monks, generally engaging in pure conversation and lofty discussions, pursuing distant ideals. During the Xiankang era (335-342 AD) of the Eastern Jin Dynasty, Yu Bing assisted in the government and submitted a memorial stating that monks should pay respect to the ruler. The court officials discussed this, and He Chong and others believed that the fundamental principles of Buddhism should not be violated. They insisted on submitting the memorial three times, and Yu Bing's proposal was eventually shelved. He Chong was a devout believer in Buddhism, supporting monks and building temples, spending countless amounts of money. Ruan Yu once said to him: 'Your aspirations are vast, and your courage surpasses the ancients.' He Chong asked him the reason, and Ruan Yu said: 'I have been unable to obtain the position of governor of a prefecture with several thousand households, yet you aspire to become a Buddha, is that not even greater?' This was probably mocking him. He Chong's younger brother, He Zhun, advocated nobility and had few desires. He often wore loose clothing and recited Buddhist scriptures in front of his simple home. Although other scholar-officials also believed in Buddhism, few practiced according to Buddhist precepts, so it is impossible to record them all. It was not until the transition between the Eastern Jin and Southern Song dynasties that the flourishing of Donglin Temple began, and the incarnate spirits gathered there one after another. I have recorded the virtues and discourses of the virtuous men from Mou Rong onwards. Although they have not yet reached the realm of profound subtlety, their intentions are already far-reaching. Although the source of the Min River is just a small puddle, how can we underestimate it?
Wang Dashen said: 'This is an indispensable part of the biography. Although the recorded events are shallow, they are also close to reality. Do the circulation of thousands of scriptures and ten thousands of canons exceed the purpose of the Sutra of Forty-two Chapters? Do the appearance of thousands of saints and ten thousands of sages exceed guiding people with the transformation of non-action? Buddha is enlightenment, and it has been said completely.'
Biographies of Laymen Two
Biography of Liu Yimin
Liu Yimin, named Chengzhi, styled Zhongsi, was a native of Pengcheng and a descendant of King Chu Yuan of the Han Dynasty. He lost his father at a young age and served his mother with great filial piety. He was well-versed in the teachings of Laozi and Zhuangzi and did not conform to worldly customs. He initially served as a military advisor in the government. The Eastern Jin Dynasty's Situ Wang Mi, Prime Minister Huan Xuan, Attendant Xie Kun, and Grand Commandant Liu Yu successively recruited him.
【English Translation】 Eastern Jin Dynasty. Jiang Xin (personal name) studied under Zhi Dun (a famous monk). Zhi Dun, by imperial order, entered the forbidden palace to lecture on the scriptures, expounding on the subtle meanings. Those who adhered to the literal text despised him. An heard of it and sighed, 'This is like Jiu Fangyin judging horses, focusing on the spirit and ignoring the color.' As for Wang Xizhi, Tan Zhi, Xun Min, Xu Xun, and Xi Zaochi, they all had close ties with the clergy, generally boasting of their profound words and lofty ambitions. During the Xiankang period (335-342 AD) of the Eastern Jin Dynasty, Yu Bing assisted in the government and奏沙門應盡禮王者. The officials of the Ministry of Rites discussed it. He Chong and others believed that it was not appropriate to destroy the original law. They insisted on奏至三. Bing's proposal was shelved. Chong篤信佛法. The cost of飯僧造寺 was not small. Ruan Yu once said to him, '卿志大宇宙勇邁終古.' Chong asked why. Yu said, 'I圖數千戶郡未得. 卿圖作佛不亦大乎.' It was a mockery. Chong's younger brother, Zhun, was noble and寡慾. He散帶衡門 and日誦佛經. Although many other士大夫 believed in it, few practiced the rules. It cannot be written. By the time of the交 of Jin and Song, the盛 of Donglin began.應化神靈繼此騰集矣. I have recorded the deeds and discussions of the sages below Mouzi. Although it is not yet subtle, its meaning is far-reaching. The flow of the Minjiang River begins in濫觴. Can it be less? Wang Dashen said, 'It is an indispensable text in the biography. Although the recorded events are shallow, they are also close to reality. Is the circulation of thousands of scriptures and ten thousands of canons outside the旨 of the Forty-two Chapters? Is the emergence of thousands of saints and ten thousands of sages outside the化 of guiding people with inaction? Buddha is覺也. It's all over.' Biographies of Laymen Two Biography of Liu Yimin Liu Yimin, named Chengzhi, styled Zhongsi, was a native of Pengcheng and a descendant of King Chu Yuan of the Han Dynasty. He lost his father at a young age.事母孝.善老莊言.不委蛇於時俗. He initially served as府參軍. Jin Situ Wang Mi,丞相桓元,侍中謝琨,太尉劉裕先後引.
薦。皆力辭。時慧遠法師止於廬山東林寺。修唸佛三昧。遺民往依之。遠師曰。官祿巍巍云何不為。遺民曰。晉室無磐石之固。物情有壘卵之危。吾何為哉。劉裕以其不屈。乃以遺民之號旌焉。同時宗少文．周道祖．雷仲倫．張萊民．張秀實．畢士穎咸來廬山。遠師曰。諸君之來。能無意于凈土乎。乃造西方三聖像。建齋立社。眾至百二十有三人。遺民镵石為誓。其辭曰。夫緣化之理既明。則去來之兆顯矣。遷感之數既符。則善惡之報必矣。推交臂之潛淪。悟無常之期切。審三報之相催。知險趣之難拔。此其同志諸賢所以夕惕朝勤仰思攸濟者也。蓋神者可以感涉而不可以跡求。必感之有物則幽路咫尺。茍求之無主則渺茫何津。今幸以不謀而感僉心西境。叩篇開信亮情天發。乃機象通於寢夢。欣歡百于子來。於是雲圖表暉影侔神造。功由理諧事非人運。茲實天啟其誠。冥運來萃者矣。然其景績參差功德不一。雖晨祈云同夕歸攸隔。即我師友之眷。良可悲矣。是以慨焉胥命。整襟法堂等施一心。亭懷幽極。誓茲同人俱游絕域。其驚出絕倫首登神界。則無獨善於云嶠。忘兼全于幽谷。然後妙覲天儀啟心貞照。識以悟心形由化革。藉芙蓉于中流。蔭瓊柯以詠言。飄云衣於八極。泛香風以窮年。臨三塗而緬謝。傲天宮而長辭。紹
眾靈以繼軌。指大覺以為期。究茲道也豈不弘哉。遺民度西林澗北別立禪坊。精研元理兼持禁戒。嘗貽書關中。與什公．肇公揚榷經義。著唸佛三昧詩。居半載。即于定中見佛光照地皆作金色。更十五年于正念佛時。見阿彌陀佛玉毫光照垂手慰接。遺民曰。安得如來為我摩頂。覆我以衣。俄而佛為摩頂。引袈裟以被之。他日又夢入七寶池。見蓮華青白色。其水湛湛。有人頂有圓光胸出卍字。指池水曰。八功德水。汝可飲之。遺民飲水甘美。及寤異香發於毛孔。乃語人曰。吾凈土之緣至矣。請僧轉妙法蓮華經近數百周。遺民對像焚香再拜而祝曰。我以釋迦遺教。知有阿彌陀佛。此香當先供養釋迦如來。次供養阿彌陀佛。複次供養妙法蓮華經。所以得生凈土。由此經功德。愿與一切有情俱生凈土。即與眾別。臥床上面西合掌泊然化去。預敕子雍即土為墳。勿用棺槨。時義熙六年。年五十九。后六年遠師宴坐龕中。從定起。見阿彌陀佛身滿虛空。觀音勢至左右侍。遺民及社中僧先化者皆在側前揖遠師曰。師早發心。何來之晚。乃展期七日而逝(東林傳．出三藏記集)。
知歸子曰。佛法入茲土。始昌于晉。而士大夫之息心凈土者罕聞焉。至遺民一唱。遠近傾動。雖遠師實成之。亦由遺民精誠內激。冥孚眾志。初遺民與
【現代漢語翻譯】 現代漢語譯本： 眾多有靈性的生命都以他為榜樣，都以證得大覺悟為目標。深入研究這個佛法，難道不是非常弘揚嗎？遺民在西林澗北邊另外建立禪房，精研佛理，嚴格持守戒律。他曾經寫信到關中，與鳩摩羅什（Kumaarajiva，意為童壽）和僧肇（Sengzhao，意為僧姓肇）一起探討佛經的義理。他寫了《唸佛三昧詩》。住了半年後，就在禪定中見到佛光照耀大地，全都變成金色。過了十五年，在專心念佛的時候，見到阿彌陀佛（Amitabha，意為無量光）的玉毫光照耀，垂下手來安慰接引他。遺民說：『怎麼才能讓如來為我摩頂，用衣服覆蓋我呢？』不久，佛就為他摩頂，用袈裟覆蓋他。有一天，他又夢見進入七寶池，見到蓮花是青白色的，池水清澈。有一個人頭頂有圓光，胸前有卍字，指著池水說：『這是八功德水，你可以飲用。』遺民飲用池水，感到甘甜美好，醒來后，毛孔散發出奇異的香味。於是告訴別人說：『我往生凈土的因緣到了。』請僧人誦讀《妙法蓮華經》近數百遍。遺民對著佛像焚香，再拜並祝願說：『我因為釋迦牟尼佛（Sakyamuni，意為能仁寂默）的遺教，知道有阿彌陀佛。這香應當先供養釋迦如來，其次供養阿彌陀佛，再次供養《妙法蓮華經》。所以我才能往生凈土，憑藉這部經的功德，愿與一切有情眾生共同往生凈土。』然後與眾人告別，在床上向西合掌，安然去世。預先囑咐兒子雍用泥土為墳墓，不要用棺槨。當時是義熙六年（410年），享年五十九歲。六年之後，慧遠大師（Huiyuan，意為慧遠）在禪坐的龕中，從禪定中起來，見到阿彌陀佛身滿虛空，觀世音菩薩（Avalokitesvara，意為觀世音）和大勢至菩薩（Mahasthamaprapta，意為大勢至）在左右侍立，遺民和蓮社中先去世的僧人都站在前面，向慧遠大師作揖說：『師父您發心很早，為什麼來得這麼晚？』於是延期七日而去世（出自《東林傳》、《出三藏記集》）。
知歸子說：佛法傳入中國，開始在晉朝（266年-420年）興盛，但是士大夫中安心修習凈土法門的人卻很少聽說。到了遺民的倡導，遠近的人都受到震動。雖然慧遠大師實際上成就了這件事，也是由於遺民精誠的內心激發，暗中符合了大眾的意願。當初遺民與
【English Translation】 English version: Numerous sentient beings followed his path, aiming for the attainment of Great Enlightenment. How could the thorough investigation of this Dharma not be greatly promoted? Yi Min established a separate Chan retreat north of the Xilin Stream, diligently studying the profound principles and strictly upholding the precepts. He once sent letters to Guanzhong, discussing the meaning of the scriptures with Kumaarajiva (meaning: Kumārajīva) and Sengzhao (meaning: Sengzhao). He wrote the 'Samadhi Poem on Mindfulness of Buddha'. After residing there for half a year, he saw in meditation the Buddha's light illuminating the earth, all turning golden. Fifteen years later, while wholeheartedly reciting the Buddha's name, he saw Amitabha Buddha's (meaning: Amitābha) radiant white hair shining, extending his hand to comfort and receive him. Yi Min said, 'How can the Tathagata touch my head and cover me with his robe?' Soon, the Buddha touched his head and covered him with his robe with his kāṣāya. Another day, he dreamed of entering the Seven Treasure Pond, seeing lotuses of blue and white color, the water clear and still. A person with a halo above his head and a swastika on his chest pointed to the pond water and said, 'This is the water of the eight merits; you may drink it.' Yi Min drank the water, feeling it sweet and wonderful, and upon awakening, a strange fragrance emanated from his pores. Thereupon, he told others, 'My karmic connection with the Pure Land has arrived.' He requested monks to recite the 'Wonderful Dharma Lotus Sutra' nearly hundreds of times. Yi Min burned incense before the Buddha image, bowed twice, and prayed, 'Because of Sakyamuni Buddha's (meaning: Śākyamuni) teachings, I know of Amitabha Buddha. This incense should first be offered to Sakyamuni Tathagata, then to Amitabha Buddha, and then to the 'Wonderful Dharma Lotus Sutra'. Therefore, I can be reborn in the Pure Land, relying on the merit of this sutra, I vow to be reborn in the Pure Land together with all sentient beings.' Then he bid farewell to everyone, faced west on his bed, joined his palms, and passed away peacefully. He instructed his son Yong to use earth as his grave, without using a coffin. At that time, it was the sixth year of the Yixi era (410 CE), and he was fifty-nine years old. Six years later, Master Huiyuan (meaning: Huiyuan) in the meditation niche, arose from samadhi, saw Amitabha Buddha filling the void, with Avalokitesvara (meaning: Avalokiteśvara) and Mahasthamaprapta (meaning: Mahāsthāmaprāpta) attending on the left and right, Yi Min and the monks of the Lotus Society who had passed away earlier stood in front, bowing to Master Huiyuan and saying, 'Master, you made the vow early, why have you come so late?' Then he extended his life by seven days and passed away (from 'Biography of Donglin', 'Collection of Records from the Tripitaka').
Zhiguizi said: Buddhism entered this land and began to flourish in the Jin Dynasty (266-420 CE), but it was rarely heard of for scholars and officials to cultivate the Pure Land Dharma with a peaceful mind. With Yi Min's advocacy, people far and near were shaken. Although Master Huiyuan actually accomplished this, it was also due to Yi Min's sincere inner motivation, which secretly conformed to the wishes of the masses. Initially, Yi Min and
周道祖．陶淵明稱潯陽三隱。道祖既入社。遠師以書招淵明。淵明曰。許我飲酒則諾。許之遂造焉。無何攢眉而去。志尚雖高。于道闊矣。惜哉。
汪大紳云。此真冷淡生活。淡得盡時方好。知歸子已入此保社矣。大佳大佳。 卍新續藏第 88 冊 No. 1646 居士傳
居士傳三
二張王宗周雷傳
張萊民
名野。尋陽人也。性孝友。田宅悉推與弟。甘苦與九族共之。州郡屢辟不應。朝命拜散騎常侍亦不就。入廬山白蓮社。稱遠公門人。義熙十四年與家人別入室端坐而逝。年六十九(東林傳)。
張秀實
名詮。野之族子也。尚情高逸。好古樂道。荷鋤力田。帶經不釋。以散騎常侍徴不起。庾悅憐其貧。薦為尋陽令。亦不應。已而入廬山依遠公。研窮佛經深有悟入。宋景平元年西向唸佛無疾而卒。年六十五(東林傳)。
王喬之
瑯邪人。官臨賀大守。已而入白蓮社事遠公。與劉遺民諸賢作唸佛三昧詩。而喬之詩獨傳於世。詩曰。妙用在茲。涉有覽無。神由昧徹。識以照粗。積微自引。因功本虛。泯彼三觀。忘此毫余。其二曰。寂寞何始。履元通微。融然忘適。乃廓靈暉。心遊緬域。得不踐機。用之以沖。會之以希。其三曰。神姿天凝。圓映朝
【現代漢語翻譯】 現代漢語譯本 周道祖，陶淵明稱他為潯陽三隱之一。道祖加入白蓮社后，慧遠大師寫信邀請陶淵明。陶淵明說：『如果允許我喝酒，我就答應。』慧遠大師答應了，於是陶淵明前去拜訪。沒過多久，陶淵明就皺著眉頭離開了。他的志向雖然高遠，但在佛道上卻相去甚遠，真是可惜啊。
汪大紳說：『這真是冷淡的生活，淡到極致才好。知歸子已經加入這個保社了，太好了，太好了。』
卍新續藏第 88 冊 No. 1646 居士傳
居士傳三
二張王宗周雷傳
張萊民
名野，是尋陽人。天性孝順友愛，把田地住宅全部讓給弟弟，甘苦與家族共同承擔。州郡多次徵召他，他都不應允。朝廷下令授予他散騎常侍的官職，他也不接受。後來他進入廬山白蓮社（Lushan White Lotus Society），自稱是慧遠（Huiyuan）大師的門人。義熙十四年（418年），他與家人告別後進入房間端坐而逝，享年六十九歲（見《東林傳》）。
張秀實
名詮，是張野的族侄。崇尚情操高尚，愛好古代文化，樂於修道。他扛著鋤頭努力耕田，手裡總是拿著經書不放。朝廷徵召他為散騎常侍，他也不應允。庾悅憐憫他的貧困，推薦他擔任尋陽令，他也不接受。之後他進入廬山，依附慧遠大師，研習佛經，有很深的領悟。宋景平元年（423年），他面向西方唸佛，無疾而終，享年六十五歲（見《東林傳》）。
王喬之
是瑯邪人，官至臨賀太守。之後他進入白蓮社（White Lotus Society）侍奉慧遠大師。與劉遺民等賢士一起創作唸佛三昧詩。只有王喬之的詩流傳於世。詩中寫道：『妙用就在這裡，涉足有形，觀覽無形。精神由昧而徹悟，認識由細而粗。積累細微，自然引導，因功而本性空虛。泯滅那三觀，忘卻這毫釐。』其二寫道：『寂寞從何開始？遵循本元，通達微妙。融洽自然，忘卻適意，於是開闊靈暉。心遊遠方，得以不踐踏機巧。用之以沖虛，會之以希夷。』其三寫道：『神姿天生凝定，圓滿映照朝陽。
【English Translation】 English version Zhou Daozu, Tao Yuanming called him one of the Three Recluses of Xunyang. After Daozu joined the White Lotus Society, Master Huiyuan invited Tao Yuanming with a letter. Tao Yuanming said, 'If you allow me to drink alcohol, I will agree.' Huiyuan agreed, so Tao Yuanming went to visit. Before long, Tao Yuanming left with a frown. Although his aspirations were lofty, he was far from the Buddhist path, which is a pity.
Wang Dashen said, 'This is truly a life of detachment. It is best when it is detached to the extreme. Zhiguizi has already joined this Bao Society, excellent, excellent.'
卍 New Continued Collection, Volume 88, No. 1646, Biographies of Laymen
Biographies of Laymen, Three
Biographies of Zhang, Wang, Zong, Zhou, and Lei
Zhang Laimin
Named Ye, he was a native of Xunyang. He was naturally filial and fraternal, giving all his fields and residences to his younger brother, sharing both joys and sorrows with his clan. The state and county repeatedly summoned him, but he did not respond. The imperial court ordered him to be appointed as a Regular Attendant at the Palace Gate, but he did not accept. Later, he entered the White Lotus Society (Lushan White Lotus Society) of Mount Lu, claiming to be a disciple of Master Huiyuan (Huiyuan). In the fourteenth year of Yixi (418 AD), he bid farewell to his family, entered his room, and passed away while sitting upright, at the age of sixty-nine (see 'Biography of Donglin').
Zhang Xiushi
Named Quan, he was a nephew of Zhang Ye. He admired lofty sentiments and loved ancient culture, delighting in the Dao. He tilled the fields with a hoe, never letting go of the scriptures. The imperial court summoned him as a Regular Attendant at the Palace Gate, but he did not accept. Yu Yue, pitying his poverty, recommended him to be the magistrate of Xunyang, but he also did not accept. Later, he entered Mount Lu, relying on Master Huiyuan, studying the Buddhist scriptures and gaining deep insight. In the first year of Jingping of the Song Dynasty (423 AD), he faced west and chanted the Buddha's name, passing away without illness at the age of sixty-five (see 'Biography of Donglin').
Wang Qiaozhi
Was a native of Langya, serving as the governor of Linhe. Later, he entered the White Lotus Society (White Lotus Society) and served Master Huiyuan. He composed Samadhi poems of Buddha-recitation with Liu Yimin and other virtuous men. Only Wang Qiaozhi's poems have been passed down to the world. The poem says: 'The wonderful function is here, treading the existent, viewing the non-existent. The spirit goes from darkness to thorough understanding, knowledge from fine to coarse. Accumulating the subtle, it naturally guides, because of merit, the original nature is empty. Obliterate those three views, forget this slightest bit.' The second says: 'Where does solitude begin? Following the origin, penetrating the subtle. Harmoniously natural, forgetting comfort, thus opening up spiritual radiance. The heart travels afar, able to not tread on contrivances. Use it with emptiness, meet it with rarity.' The third says: 'The divine form is naturally still, perfectly reflecting the morning sun.'
云。與化而咸。與佛斯群。應不以方。受者自分。寂爾淵鏡。謝彼塵紛。其四曰。慨自一生。夙乏慧識。托崇淵人。庶藉冥力。思轉毫功。在深不測。至哉之念。注心西極。遠公為作序云。夫稱三昧者何。專思寂想之謂也。思專則志一不分。想寂則氣虛神朗。氣虛則智悟其照。神朗則無幽不徹。是二者自然之元符。會一而致用也。又諸三昧。其名甚眾。功高易進。唸佛為先。何者。窮元極寂尊號如來。體神合變應不以方。故令入斯定者昧然忘知。即所緣以成鑒。鑑明則內照交映而萬象生焉。非耳目之所暨而聞見行焉。於是靈相湛一清明自然。元音叩心滯情融朗。非天下之至妙孰能與於此哉。所以奉法諸賢。咸思一揆之契。感寸陰之將頹。懼來儲之未積。洗心法堂。整襟清向。夜分忘寢。夙興唯勤。庶夫貞詣之功以通三乘之志。仰援超步㧞茅之興。俯引弱進垂䇿其後。以此覽眾萹之揮翰。豈徒文詠而已哉(宏明集．盧山集○喬之一作齊之。或其字也)。
宗少文
名炳。南陽人。妙善琴書。精於理論。殷仲堪．桓元．劉裕並以主簿辟不就。乃入廬山事遠師。築室依白蓮社居之。既而兄臧為南平守。逼與俱還江陵。閑居絕俗。頗營稼穡以給其家。衡陽王義季親訪之。少文角巾布衣引見不拜。王曰處先生以重祿
【現代漢語翻譯】 現代漢語譯本： 云，與化而相同，與佛的群體相同。應不拘泥於固定方式，接受者各自領悟。寂靜深遠的如鏡子一般，摒棄那些塵世的紛擾。其四是：感慨自己一生，從小就缺乏智慧和見識，寄託于高深的修行之人，希望藉助冥冥之中的力量。思考轉變微小的功德，在於深不可測的境界。最偉大的念頭，專注于西方極樂世界。遠公（慧遠大師）為此作序說：『所謂三昧是什麼？就是專心思考，寂靜冥想。思考專一則意志堅定不分散，冥想寂靜則氣息虛靜神清氣朗。氣息虛靜則智慧領悟其照耀，神清氣朗則沒有幽深之處不通徹。這二者是自然本元的符契，會合為一而發揮作用。』又各種三昧，名稱很多，功德高而容易進步，以唸佛為先。為什麼呢？因為窮究本元，達到寂滅的尊號如來（Tathagata，意為如來），其本體神妙，與變化相合，應化不拘泥於固定方式。所以使進入這種禪定的人，在昧然之中忘卻知覺，即以所緣之境成就明鏡。明鏡清明則內在照耀交相輝映，而萬象顯現。不是耳目所能達到的，而是通過聞見而行動。於是靈妙的形象湛然純一，清明自然，根本的音響叩擊心靈，滯澀的情感融化開朗。如果不是天下最精妙的，誰能參與其中呢？所以信奉佛法的賢士們，都想達到一致的境界，感嘆時間流逝，害怕未來的資糧沒有積累。洗滌心靈於法堂，整理衣襟，清凈嚮往。夜晚忘記睡眠，早起唯有勤奮。希望以堅定不移的功德，來通達三乘（Triyana，意為三乘）的志向。仰望援引超越步伐，如同拔茅連茹般興盛，俯身引導弱者前進，垂下鞭策在他們身後。以此來看眾多篇章的揮筆，難道僅僅是吟詠文章而已嗎？』（《宏明集》·《廬山集》○喬之一作齊之，或許是他的字）。
宗少文
名炳，南陽人。擅長琴棋書畫，精通理論。殷仲堪、桓玄、劉裕都用主簿的職位徵聘他，他都沒有就任。於是前往廬山侍奉遠師（慧遠大師），建造房屋居住在白蓮社旁邊。不久他的哥哥臧擔任南平太守，強迫他一起回到江陵。他閑居在家，與世隔絕，稍微經營農業來供給家庭。衡陽王義季親自拜訪他，宗少文頭戴方巾，身穿布衣，引見但不下拜。王說：『用優厚的俸祿安置先生』
【English Translation】 English version: Clouds, are the same as transformation, the same as the Buddha's community. Responses should not be confined to fixed methods; recipients understand on their own. Silent and profound like a mirror, dismissing the disturbances of the world. The fourth is: lamenting one's life, lacking wisdom and knowledge from a young age, entrusting oneself to profound practitioners, hoping to borrow the power of the unseen. Contemplating the transformation of minute merits lies in an unfathomable realm. The greatest thought is focused on the Western Pure Land. Master Yuan (Huiyuan) wrote a preface for this, saying: 'What is Samadhi? It is focused thought and silent meditation. Focused thought leads to unwavering will, silent meditation leads to empty breath and clear spirit. Empty breath leads to wisdom illuminating its radiance, clear spirit leads to thorough understanding of the unseen. These two are the natural talismans of the origin, uniting as one to exert their function.' Furthermore, there are many kinds of Samadhi, with numerous names, high merits, and easy progress, with mindfulness of the Buddha being the foremost. Why? Because the title of Tathagata (meaning Thus Come One), who exhausts the origin and reaches stillness, is supreme. His essence is divine, merging with transformation, responding without being confined to fixed methods. Therefore, those who enter this Samadhi, in a state of unknowing, forget knowledge, using the object of focus to form a mirror. When the mirror is clear, inner illumination reflects and shines, and all phenomena manifest. It is not reached by ears and eyes, but through hearing and seeing that action occurs. Thus, the spiritual form is purely unified, clear and natural, the fundamental sound strikes the heart, and stagnant emotions melt and become clear. If it is not the most exquisite thing in the world, who can participate in it? Therefore, all virtuous people who uphold the Dharma wish to attain a state of unity, lamenting the passage of time, fearing that future provisions have not been accumulated. Cleansing their hearts in the Dharma hall, arranging their robes, and aspiring with purity. Forgetting sleep at night, rising early with diligence. Hoping to use the merit of unwavering dedication to penetrate the aspirations of the Three Vehicles (Triyana). Looking up to assist those who surpass, like pulling up thatch with connected roots, and bending down to guide the weak forward, lowering the whip behind them. Looking at the writing of numerous chapters, is it merely literary composition?' (From Hongming Ji · Lushan Ji ○ Qiao's one work is Qi's, perhaps his style name).
Zong Shaowen
Whose given name was Bing, was a native of Nanyang. He excelled in qin (zither), chess, calligraphy, and painting, and was proficient in theory. Yin Zhongkan, Huan Xuan, and Liu Yu all recruited him as a registrar, but he did not accept. Therefore, he went to Mount Lu to serve Master Yuan (Huiyuan), building a house to live next to the White Lotus Society. Soon after, his elder brother Zang became the governor of Nanping, forcing him to return to Jiangling together. He lived in seclusion at home, isolated from the world, slightly engaging in agriculture to provide for his family. King Yi Ji of Hengyang personally visited him. Zong Shaowen, wearing a square cap and cloth clothes, received him but did not bow. The king said: 'I will settle you, sir, with a generous salary.'
可乎。對曰。祿如秋草。時過即腐。宋受禪。三徴不應。雅好山水。西陟荊巫。南登沖岳。以疾還江陵。嘆曰。老病俱至。名山不可再登。唯澄懷觀道。臥以游之。凡所游履。悉圖之於壁。謂人曰。撫琴動操欲令眾山皆響。嘗著神不滅論。其略云。群生之神。其極雖齊。而隨緣遷流。成粗妙之識。夫舜生於瞽。舜之神也必非瞽之所生。則商均之神又非舜之所育。生育之前素有粗妙矣。既本立於未生之先。則知不滅于既死之後矣。神也者。妙萬物而為言矣。若資形以造。隨形以滅。則以形為本。何妙以言乎。誠能澄不滅之本。稟日損之學。損之又損以至無為。無為則無當於生矣。無生則無身。無身而有神。法身之謂也。今黃帝．虞舜．姬公．孔父世之所仰而信者也。觀其縱轡昇天。龍潛鳳飏。反風起禾。絕粒絃歌。亦皆由窮神為體。故神功所應倜儻無方也。夫洪範庶徴休咎之應。皆由心來。逮白虹貫日。太白入昴。寒谷生黍崩城隕霜之類。皆發自人情而遠形天事。固相為形影矣。夫形無無影。聲無無響。亦情無無報矣。豈直貫日隕霜之類哉。莫不隨情曲應。物無遁形。但或結于身。或播於事。交賒紛綸。顯昧渺漫。孰睹其際哉。眾變盈世。群像滿目。皆萬世以來精感之所集矣。故佛經云。一切諸法從意生形。又云。心為
【現代漢語翻譯】 現代漢語譯本： 問：可以嗎？ 答：俸祿就像秋天的草，時節一過就會腐爛。宋朝接受禪讓，他三次被徵召都不應允，喜歡山水，向西登上荊山、巫山，向南登上衝山、岳山。因病返回江陵，嘆息道：『年老多病一起來到，名山不可再次登臨了，只有清凈心懷觀察道義，躺著來遊覽它們。』凡是他遊歷過的地方，都畫在墻壁上。他對人說：『彈琴撥動琴絃，想要讓眾山都發出迴響。』他曾經著有《神不滅論》，其中的要點是：各種生物的神，它們的本源雖然相同，但是隨著因緣遷流變化，形成粗糙或精妙的意識。舜生於瞎子家庭，舜的神一定不是瞎子所生；那麼商均的神也不是舜所養育的。在生育之前，就已經有了粗糙和精妙的區別了。既然根本建立在未出生之前，那麼就知道神不會在死後消滅。所謂『神』，是用來形容萬物的精妙之處的。如果依賴形體來創造，隨著形體而消滅，那麼就是以形體為根本，又有什麼精妙可言呢？如果能夠澄明不滅的根本，遵循每日減損的學問，減損了又減損以至於無為的境界，無為就不會執著于生存。沒有了生存的執著，就沒有了身體的束縛，沒有身體的束縛而有神的存在，這就是法身。現在的黃帝（約公元前2697-公元前2599年），虞舜（約公元前2294年-公元前2205年），姬公（周公，約公元前11世紀），孔父（孔子，公元前551年-公元前479年），都是世人所仰慕和信服的。觀察他們縱馬昇天，龍潛鳳舞，反風使禾苗生長，斷絕糧食靠絃歌為生，也都是因為窮盡神的作用作為本體，所以神功所應驗的事情，變化莫測。洪範九疇中各種徵兆吉兇的應驗，都是由心而生。至於像白虹貫日，太白星進入昴星，寒冷的深谷生長出黍，城墻崩塌，降下霜雪之類的事情，都是從人的情感出發，而遠在天象上的事情，本來就是互相成為形影的。形體沒有沒有影子的，聲音沒有沒有迴響的，情感也沒有沒有回報的。難道僅僅是白虹貫日、降下霜雪之類的事情嗎？沒有不隨著情感而曲折應驗的，萬物沒有可以隱藏形跡的，只不過有的應驗在自身，有的播散在事情上，交錯複雜，顯現和隱晦渺茫無邊，誰能看到它的盡頭呢？各種變化充滿世間，各種現象充滿眼簾，都是萬世以來精誠感應所聚集的。所以佛經說：『一切諸法從意生形。』又說：『心為』
【English Translation】 English version: Question: Is it permissible? Answer: Official salary is like autumn grass, it rots when the season passes. After the Song Dynasty accepted the abdication, he declined the summons three times, loved landscapes, ascended Jing Mountain and Wu Mountain to the west, and Chong Mountain and Yue Mountain to the south. Returning to Jiangling due to illness, he sighed: 'Old age and sickness have both arrived, famous mountains cannot be climbed again, only by clarifying the mind and observing the Dao, can I travel them while lying down.' All the places he traveled were painted on the walls. He said to people: 'Playing the zither and moving the strings, I want to make all the mountains resonate.' He once wrote 'On the Indestructibility of the Spirit,' the gist of which is: The spirits of all beings, although their origin is the same, change and flow with conditions, forming coarse or subtle consciousness. Shun was born to blind parents, Shun's spirit must not have been born of the blind; then Shang Jun's spirit was not nurtured by Shun. Before birth, there were already differences between coarse and subtle. Since the foundation is established before birth, then it is known that the spirit will not be destroyed after death. The so-called 'spirit' is used to describe the subtlety of all things. If it relies on form to create and perishes with form, then form is the foundation, and what subtlety is there to speak of? If one can clarify the indestructible foundation, follow the learning of daily reduction, reducing and reducing to the state of non-action, non-action will not be attached to existence. Without attachment to existence, there is no bondage of the body, without the bondage of the body, there is the existence of the spirit, this is called Dharmakaya. Now, Huangdi (Yellow Emperor, c. 2697-2599 BCE), Yu Shun (c. 2294-2205 BCE), Ji Gong (Duke of Zhou, c. 11th century BCE), and Kong Fu (Confucius, 551-479 BCE) are all admired and trusted by the world. Observing them riding horses to ascend to heaven, dragons diving and phoenixes dancing, reversing the wind to make crops grow, cutting off grains and living by stringed songs, it is all because they exhausted the function of the spirit as the body, so the things that the divine power responds to are unpredictable. The responses of good fortune and misfortune in the Great Plan (Hong Fan) all come from the mind. As for things like a white rainbow piercing the sun, Venus entering the Pleiades, millet growing in cold valleys, city walls collapsing, and frost falling, they all originate from human emotions and are far away from celestial phenomena, originally becoming each other's form and shadow. Form cannot exist without shadow, sound cannot exist without echo, and emotion cannot exist without reward. Is it just things like a white rainbow piercing the sun and frost falling? Everything responds tortuously according to emotions, and nothing can hide its traces, but some respond in oneself, and some are spread in events, intertwined and complex, the manifestation and obscurity are vast and boundless, who can see its end? All kinds of changes fill the world, and all kinds of phenomena fill the eyes, all of which are accumulated by sincere feelings since ten thousand ages. Therefore, the Buddhist scriptures say: 'All dharmas arise from the mind.' And say: 'The mind is'
法本。心作天堂。心作地獄。義由此也。是以清心潔情必妙生於英麗之境。濁情滓行必永滯於三涂之域。夫神聖圓照而無思營之識者。由心與物絕。唯神而已。故虛明之本終始長住。不可凋矣。今以悟空息心。心用止而情識歇。則神明全矣。顏子知其如此。故處有若無。撫實若虛。不見有犯而不校也。今觀顏子之屢空。則知其有之實無矣。且舟壑潛謝。變速奔電。將來未至。過去已滅。現在不住。瞬息之頃無一毫可據。將欲何守而以為有乎。甚矣偽有之蔽神也。今有明鏡於斯。紛穢集之。微則其照藹然。積則其照朏然。彌厚則照而昧矣。人之神理有類於此。偽有累神。成精粗之識。識附於神。故雖死不滅。漸之以空。必將習漸至盡而窮本神矣。泥洹之謂也。夫自古所以不顯至道者。將存其生也。而苦由生來。昧者不知矣。且時則無止。運則無窮。既往積劫無數無邊。皆一瞬所閱以及今耳。今積瞬以至百年。曾幾何時而又鮮克半焉。夫物之媚于朝露之身者。類無清遐之實矣。何為甘臭腐于漏刻。以枉長存之神。而不自疏於遐遠之風哉。元嘉二十年卒。年六十九(宋書．東林傳．宏明集)。
周道祖
名續之。雁門人。父歿。過江居豫章。年十二詣范寗受業。通五經五緯。養志窮居。精研老易。既而入廬山白
【現代漢語翻譯】 現代漢語譯本： 法本（佛法的根本）。心造天堂，心造地獄。道理就在於此。因此，保持清凈的心和純潔的情感，必然會妙生於美好光麗的境界；而污濁的情感和卑劣的行為，必然會永遠滯留在地獄三塗的區域。那些神聖而圓滿照徹一切，沒有思慮和經營之識的人，是因為他們的心與外物隔絕，只剩下神性。所以，虛明之本效能夠始終長存，不會衰敗。現在用悟空（領悟空性）來止息妄心，心念停止，情識消歇，那麼神明就完全顯現了。顏回明白這個道理，所以身處實有之中卻像什麼都沒有一樣，面對實際的事物卻像面對虛空一樣，不計較別人對自己的冒犯。現在看到顏回多次達到空的狀態，就知道他所擁有的其實是空無。況且，時間如舟行於深谷，悄然流逝；變化如閃電般迅速。未來尚未到來，過去已經消滅，現在也無法停留。在瞬息之間，沒有一毫可以作為依據。那麼，想要守護什麼，又認為什麼是真實存在的呢？偽有（虛假的實有）矇蔽神性，實在是太嚴重了。現在這裡有一面明鏡，各種污穢聚集在上面，稍微沾染，鏡子的光亮就會變得昏暗；積累多了，鏡子的光亮就會變得模糊；污穢完全覆蓋，鏡子就照不見東西了。人的神理與此類似。虛假的實有會拖累神性，形成粗糙和精細的意識。意識依附於神性，所以即使人死了也不會消滅。逐漸用空性來凈化它，必定會逐漸達到完全的空，從而窮盡本來的神性，這就是所謂的泥洹（涅槃）。自古以來，人們不能彰顯至高無上的道，是因為他們想要保全自己的生命。而痛苦都是由生命帶來的，愚昧的人不明白這個道理。況且，時間沒有停止的時候，運動沒有窮盡的時候。已經過去的無數劫，都像一瞬間所經歷的一樣，直到現在。現在積累無數個瞬間才到百年，又能有多少時間呢？那些迷戀于朝露般短暫生命的人，大多沒有清遠高尚的實際。為什麼甘願在短暫的時光里忍受臭腐，而委屈了長存的神性，不讓自己擺脫世俗的束縛，追求那遙遠的風呢？元嘉二十年（443年）去世，享年六十九歲（《宋書·東林傳·宏明集》）。
周道祖
名續之，雁門人。父親去世后，過江居住在豫章。十二歲時到范寧那裡求學，精通五經五緯，立志隱居，精研老易。之後進入廬山白蓮社。
【English Translation】 English version: The Dharma is the root. The mind creates heaven; the mind creates hell. The meaning lies in this. Therefore, a pure mind and clean emotions will surely give rise to wonderful births in beautiful and splendid realms; while turbid emotions and base actions will surely remain forever in the three realms of suffering. Those who are divinely enlightened and have no thoughts of scheming are those whose minds are separated from external things, leaving only divinity. Therefore, the essence of emptiness and clarity can exist forever and will not wither. Now, using emptiness (Sunyata) to cease the mind, when the mind's function stops and emotions and consciousness cease, then the divine will be fully revealed. Yanzi (Yan Hui, Confucius's disciple) understood this principle, so he lived in the midst of existence as if nothing existed, and treated reality as if it were empty, not holding grudges against others' offenses. Now, seeing Yanzi's repeated attainment of emptiness, we know that what he possessed was actually emptiness. Moreover, time passes swiftly like a boat sailing through a deep valley, and change is as rapid as lightning. The future has not yet arrived, the past has already vanished, and the present cannot be held onto. In the blink of an eye, there is nothing to rely on. Then, what do you want to guard and consider as truly existing? How serious it is that false existence obscures the divine! Now, imagine a bright mirror here. When various impurities gather on it, even a slight amount will dim its reflection; when more accumulates, its reflection will become blurred; and when it is completely covered, it will no longer reflect anything. The divine principle in humans is similar to this. False existence burdens the divine, forming coarse and refined consciousness. Consciousness clings to the divine, so even after death, it does not disappear. Gradually purify it with emptiness, and you will surely gradually reach complete emptiness, thereby exhausting the original divine nature, which is called Nirvana. Since ancient times, the reason why people have not revealed the supreme Dao is that they want to preserve their lives. But suffering comes from life, and the ignorant do not understand this. Moreover, time never stops, and movement never ends. The countless past kalpas (aeons) are like a moment experienced, up to the present. Now, accumulating countless moments to reach a hundred years, how much time is there left? Those who are infatuated with a life as fleeting as morning dew mostly lack the reality of purity and transcendence. Why willingly endure decay and corruption in a fleeting moment, and wrong the long-lasting divine nature, instead of freeing oneself from worldly constraints and pursuing the distant wind? He passed away in the twentieth year of Yuanjia (443 AD) at the age of sixty-nine (Song Shu, Donglin Zhuan, Hongming Ji).
Zhou Daozu
His name was Xuzhi, and he was from Yanmen. After his father passed away, he crossed the river and lived in Yuzhang. At the age of twelve, he went to Fan Ning to study, mastering the Five Classics and Five Weft Books. He aspired to live in seclusion, diligently studying the Laozi and the Book of Changes. Later, he entered the White Lotus Society of Mount Lu.
蓮社。以為身不可遺。余累宜絕。遂終身不娶妻。布衣蔬食。朝命徴太學博士。不就。劉裕北伐。世子守彭城。迎之館于安東寺。延入講禮。月餘還山。裕還鎮。復遣使迎之。宋受禪。為開館東郭外。招集生徒以禮經教授。或問。身為處士。時踐王庭。何也。答曰。心馳魏闕者。以江湖為桎梏。情致兩忘者。市朝亦巖穴耳。時號通隱先生。未幾移疾鐘山。景平元年卒。年六十七(宋書)。
雷仲倫
名次宗。南昌人。少入廬山事遠師。篤志好學不交世務。精於毛詩．三禮之學。本州辟從事。朝以員外散騎侍郎徴。並不就。年五十餘。與子侄書。以言所守曰。夫生之修短咸有定分。定分之外不可以智力求。但當於所稟之中順而勿害耳。吾少嬰羸患。為性好閑。故在童稚之年已懷遠跡之意。暨於弱冠。遂托業廬山。逮事釋和尚。於時師友淵源務訓弘道。外慕等夷內懷悱發。於是洗氣神明玩心墳典。勉志勤躬夜以繼日。爰有山水之好。晤言之嘆。實足以通理輔性。成夫亹亹之業。樂以忘憂。不知朝日之晏矣。自游道䬸風二十餘載。淵匠既傾。良朋凋索。續以釁逆違天。備嘗荼蓼。疇昔誠愿頓盡一朝。心慮荒散情意衰損。故遂與汝曹歸耕壟畔山居谷飲。人理久絕日月不處。忽復十年。崦嵫將迫前涂幾何。及今耄未
【現代漢語翻譯】 現代漢語譯本 蓮社（佛教組織名）。他認為身體不可輕易拋棄，世俗的牽累應該斷絕，於是終身不娶妻，穿著粗布衣，吃著粗茶淡飯。朝廷下令徵召他為太學博士，他沒有應允。劉裕（人名）北伐時，世子（劉義符）鎮守彭城（地名），迎接他到安東寺居住，請他講授禮儀，一個多月后他返回山中。劉裕回鎮后，再次派使者迎接他。宋朝（420年-479年）取代東晉（317年-420年）后，為他在東郭外開設館舍，招收學生用禮經教授。有人問他：『您身為隱士，卻時常出入朝廷，這是為什麼呢？』他回答說：『心懷朝廷的人，會覺得江湖是束縛；情致兩忘的人，市井朝廷也如同山林巖穴。』當時人們稱他為通隱先生。不久，他因病移居鐘山（地名），景平元年（423年）去世，享年六十七歲（出自《宋書》）。
雷仲倫
名次宗，南昌（地名）人。年少時到廬山（地名）跟隨遠師（人名）學習。他專心致志，愛好學習，不與世俗事務交往，精通《毛詩》、《三禮》之學。本州徵召他為從事，朝廷徵召他為員外散騎侍郎，他都沒有應允。五十多歲時，他寫信給子侄，談到自己所堅守的志向說：『人的壽命長短都有定數，定數之外的事情不能用智力強求，只要在天賦的範圍內順應自然，不要有所損害就可以了。我從小就體弱多病，天性喜歡清閑，所以在童年時就懷有隱居的想法。到了成年，就寄身於廬山，跟隨釋和尚（人名）學習。當時師友淵博，致力於弘揚道義，對外追求平等，內心懷有真摯的情感。於是洗滌精神，玩味經典，努力勤勉，夜以繼日。因此有了山水之樂，晤談之樂，實在足以通達事理，輔助性情，成就那孜孜不倦的事業，快樂得忘記憂愁，不知道太陽已經西斜了。自從遊學求道二十多年，淵師已經去世，良友也已凋零。接著又遇到叛逆之事，違背天理，飽嘗辛苦。從前的願望都一下子消失，心思荒廢散亂，情感衰退減損。所以就和你們一起歸隱田園，住在山裡，喝著山泉。與人世隔絕很久，日月流逝。轉眼又是十年，崦嵫山（指太陽落山的地方）將近，前途還有多少呢？趁著現在還沒有完全衰老』
【English Translation】 English version The Lotus Society (Buddhist organization name). He believed that the body should not be easily abandoned, and worldly entanglements should be severed. Therefore, he never married, wore coarse clothes, and ate simple meals. The court ordered him to be summoned as a Taixue (Imperial Academy) doctor, but he did not accept. When Liu Yu (person's name) launched the Northern Expedition, the heir apparent (Liu Yifu) guarded Pengcheng (place name), welcomed him to reside in Antong Temple, and invited him to lecture on etiquette. After more than a month, he returned to the mountains. After Liu Yu returned to the town, he sent envoys to welcome him again. After the Song Dynasty (420-479 AD) replaced the Eastern Jin Dynasty (317-420 AD), a residence was opened for him outside Dongguo, and students were recruited to teach the classics of rites. Someone asked him: 'As a hermit, why do you often enter and leave the court?' He replied: 'Those who have the court in their hearts will feel that the rivers and lakes are shackles; those who forget both emotions and interests will find that the market and the court are like mountains and caves.' At that time, people called him Mr. Tongyin (Understanding Hermit). Soon after, he moved to Zhongshan (place name) due to illness and died in the first year of Jingping (423 AD) at the age of sixty-seven (from the Book of Song).
Lei Zhonglun
Named Cizong, he was from Nanchang (place name). He entered Lushan (place name) at a young age to study with Master Yuan (person's name). He was dedicated and studious, did not engage in worldly affairs, and was proficient in the Mao Commentary on the Book of Songs and the Three Rites. The local state summoned him as an official, and the court summoned him as a Gentleman of the Yellow Gate, but he did not accept either. When he was over fifty years old, he wrote to his sons and nephews, talking about his aspirations, saying: 'The length of life is predetermined, and things beyond the predetermined cannot be sought by intelligence. One should only follow nature within the given range and not harm it. I have been weak and sick since childhood and have a natural liking for leisure. Therefore, I had the idea of seclusion in my childhood. When I reached adulthood, I entrusted myself to Lushan and followed the Buddhist monk Shi (person's name) to study. At that time, teachers and friends were knowledgeable and devoted to promoting morality, pursuing equality externally and having sincere emotions internally. Therefore, I cleansed my spirit, savored the classics, worked hard and diligently, day and night. Thus, there was the joy of mountains and rivers, and the joy of conversation, which was enough to understand principles, assist temperament, and achieve the tireless career, happy to forget worries, and not know that the sun has set. Since studying and seeking the Way for more than twenty years, the master has passed away, and good friends have withered. Then there were rebellious events, violating the laws of nature, and experiencing hardship. The former wishes disappeared all at once, the mind was desolate and scattered, and the emotions declined and diminished. Therefore, I returned to the countryside with you, living in the mountains and drinking mountain springs. I have been isolated from the world for a long time, and the days have passed. In the blink of an eye, another ten years have passed. The setting sun is approaching, how much is left of the future? While I am not completely old yet.'
至昏衰不及頓。尚可厲志於所期。縱心於所託。棲誠來生之津樑。專氣暮年之攝養。在心所期盡於此矣。自今以往。家事大小一勿見關。宋元嘉十五年徴至京師開館雞籠山。聚徒教授。除給事中。不就。頃之還廬山。二十五年又徴詣京師為築室鐘山西巖下。謂之招隱館。使為皇太子諸王講喪服經。是歲卒。年六十三(宋書)。
知歸子曰。白蓮社一百二十三人。居士之可得紀者七人焉。才敏如康樂。欲求入社。遠公拒之。誠慎所與哉。而七人之外。流風遺書不可得而見矣。予亦不得而稱之也。 卍新續藏第 88 冊 No. 1646 居士傳
居士傳四
安陽董何魏陳劉傳
安陽沮渠侯
京聲者。天水臨城縣人。河西王蒙遜之從弟也。為人疏通強識。幼稟五戒銳意內典。少時嚐到于闐國。經衢摩帝太寺。遇天竺法師佛陀斯陀。咨問道義從受禪要秘密治病經。既而東歸高昌。求得觀世音．彌勒二觀經各一卷。及還河西。即譯出禪要。居數年。魏主燾破河西。安陽奔宋。晦志卑身不交世務。常游止塔寺。初出觀世音彌勒二觀經。丹陽尹孟顗見而善之。請與相見。厚設供養。至孝建二年。比丘尼慧浚聞其諷禪經。請得傳寫。遂出為五卷。其年于鐘山定林寺續出佛母泥洹經一卷。安陽居
絕妻拏。不樂榮利。從容法侶宣通經典。是以緇白交敬禮焉。大明末遘疾而卒(出三藏記集)。
董吉
於潛人也。奉法三世。至吉尤精進。恒齋戒誦首楞嚴經。所居村人有疾病。請吉誦經輒愈。同縣何晃亦奉法。卒中毒。請吉往會。溪水暴漲不得度。吉默禱于大士。裸而戴囊經以度。及岸忽囊經為水漂沒。甚悲恨。至晃家懺悔自責。俯仰之間乃見經囊在高座上。啟視之。未嘗沾濕。於是縣人一時皆奉法。吉家西北有山高險。中多妖魅犯害居民。吉欲降之。乃辟山地四五畝。構造小屋。設高座。轉首楞嚴經百餘日。民害遂止。後有數人來謁曰。聞君德行清肅。故來相觀。並請一事。想當見聽。吾世有此山。今君來止。慮相犯冒。當更作界分。以殺樹為斷。吉知是山鬼。乃曰。仆貪此寂靜。讀誦經典。不幹君等。愿見祐助。鬼許諾而去。越一宿。自吉所闢地四際之外。樹皆枯死如焚焉(冥祥記)。
何曇遠
廬江人。宋御史中丞萬壽之子也。少奉法持菩薩戒。年十八居父喪。哀毀成疾。遂歸心凈土。請僧數人於家懺悔宿業。久而益䖍。一夕轉經竟。眾僧已眠。曇遠忽自歌誦。僧異而問之。曰。見佛身黃金色。光丈餘。自西而至。幡花翼從。充滿虛空。佛熙怡微笑詔曇遠速去。曇遠素羸弱。至是
【現代漢語翻譯】 現代漢語譯本： 絕妻拏（姓名，含義不詳）。不貪圖榮華利祿。從容地與同修法侶宣講流通佛經。因此，僧人和俗人都尊敬他。在劉宋王朝末年染病去世（出自《三藏記集》）。
董吉
是於潛（地名，今浙江杭州市於潛鎮）人。一家三代信奉佛法。到了董吉尤其精進。經常齋戒誦讀《首楞嚴經》。他所居住的村裡有人生病，請董吉誦經往往就能痊癒。同縣的何晃也信奉佛法，後來因中毒而死。請董吉前去做法事，但溪水暴漲無法渡過。董吉默默地向觀音大士祈禱，然後脫掉衣服，把經書頂在頭上渡水。到達對岸時，忽然發現頂在頭上的經書被水沖走了，非常悲傷懊悔。到了何晃家，懺悔自責。抬頭低頭之間，竟然看見經書在高座上。打開一看，沒有被水沾濕。於是全縣的人一時都信奉佛法。董吉家西北方有座山，高大險峻，山中有很多妖魔鬼怪侵害居民。董吉想要降伏它們，於是開闢了四五畝山地，建造小屋，設定高座，誦讀《首楞嚴經》一百多天，百姓的災害就停止了。後來有幾個人來拜訪說：『聽說您的德行清凈嚴肅，所以前來拜見，並請求一件事，想必您會答應。我們世代擁有這座山，現在您來這裡居住，擔心會互相冒犯，應當重新劃定界限，以殺死樹木作為標記。』董吉知道他們是山鬼，就說：『我貪圖這裡的寂靜，讀誦經典，不干涉你們，希望得到你們的保佑。』山鬼答應了離去。過了一夜，從董吉所開闢的土地四周圍以外，樹木都枯死如同被火燒過一樣（出自《冥祥記》）。
何曇遠
是廬江（地名，今安徽廬江縣）人，是南朝宋御史中丞萬壽的兒子。從小信奉佛法，持菩薩戒。十八歲時父親去世，因過度悲傷而生病。於是歸心凈土，請了幾位僧人在家懺悔過去的罪業。時間久了更加虔誠。一天晚上誦經完畢，眾僧已經入睡。何曇遠忽然自己歌唱誦經。僧人感到奇怪而問他。他說：『看見佛身是黃金色，光芒有一丈多，從西方而來，幡花簇擁跟隨，充滿虛空。佛陀喜悅微笑，告訴何曇遠快點去。』何曇遠一向身體虛弱，到這時
【English Translation】 English version: Jue Qi Na (name, meaning unknown). He did not delight in glory and profit. He calmly propagated and circulated the scriptures with his fellow practitioners. Therefore, both monks and laypeople respected him. He fell ill and passed away at the end of the Liu Song Dynasty (from the Collection of Records from the Tripitaka).
Dong Ji
He was a native of Yuqian (place name, present-day Yuqian Town, Hangzhou, Zhejiang Province). His family had been devoted to Buddhism for three generations. Dong Ji was particularly diligent. He regularly observed fasts and recited the Shurangama Sutra. When people in his village fell ill, they would ask Dong Ji to recite the sutra, and they would often recover. He Huang, from the same county, was also a follower of Buddhism. Later, he died from poisoning. Dong Ji was invited to perform a ritual, but the stream was flooded and impassable. Dong Ji silently prayed to the Bodhisattva Avalokiteśvara (觀音大士), then took off his clothes and carried the sutra on his head to cross the water. When he reached the other bank, he suddenly realized that the sutra he had been carrying on his head had been washed away by the water. He was very sad and remorseful. When he arrived at He Huang's house, he repented and blamed himself. In the blink of an eye, he saw the sutra on the high seat. He opened it and saw that it was not wet. As a result, all the people in the county became followers of Buddhism at once. To the northwest of Dong Ji's house was a high and dangerous mountain, where many demons and ghosts harmed the residents. Dong Ji wanted to subdue them, so he cleared four or five mu of mountain land, built a small house, set up a high seat, and recited the Shurangama Sutra for more than a hundred days. The people's suffering ceased. Later, several people came to visit and said, 'We have heard of your pure and solemn virtue, so we have come to see you and ask for one thing, which we hope you will grant. Our family has owned this mountain for generations. Now that you have come to live here, we are worried that we will offend each other. We should re-establish the boundary, using the killing of trees as a marker.' Dong Ji knew that they were mountain ghosts, so he said, 'I covet the quiet here and read the scriptures. I do not interfere with you. I hope to receive your protection.' The mountain ghosts agreed and left. The next night, the trees outside the perimeter of the land cleared by Dong Ji all withered and died as if they had been burned (from the Records of Mysterious Retribution).
He Tan Yuan
He was a native of Lujiang (place name, present-day Lujiang County, Anhui Province), and the son of Wan Shou, an Imperial Censor of the Song Dynasty (420-479). He devoted himself to Buddhism from a young age and observed the Bodhisattva precepts. When his father died at the age of eighteen, he became ill from excessive grief. He then turned his heart to the Pure Land, inviting several monks to his home to repent for his past sins. Over time, he became even more devout. One night, after finishing reciting the scriptures, the monks had already fallen asleep. He Tan Yuan suddenly began to sing and recite the scriptures himself. The monks were surprised and asked him about it. He said, 'I saw the Buddha's body was golden in color, with a light of more than ten feet, coming from the west, with banners and flowers following, filling the void. The Buddha smiled joyfully and told He Tan Yuan to leave quickly.' He Tan Yuan had always been weak, and at this time
神色壯厲。便取香花散之空中。至五更忽然而終。宅中芬香數日乃歇(冥祥記)。
魏世子
梁郡人。生當宋世。奉佛精進。率諸子女修西方凈業。唯婦獨不信。其女病死七日復甦。即升高座誦無量壽經。下啟父言。兒去便往無量壽國。兒及父兄池中各有大蓮華。當生其內。唯母獨無。不勝此悲。故歸啟報。語竟而瞑。母自是亦奉法焉(冥祥記)。
陳參軍
名針。荊州華容人。天臺智者禪師之兄也。仕梁為普安王中兵參軍。年四十遇仙人張果謂之曰。吾觀汝相。陽算已盡。死在期月。參軍懼以白智者。智者授以童蒙止觀。教行方等懺法。先具十法。一者明信因果。二者生重怖畏。三者深起慚愧。四者求滅罪方法。所謂大乘經中明諸行法。應當如法修行。五者發露先罪。六者斷相續心。七者起護法心。八者發大誓願度脫眾生。九者常念十方諸佛。十者觀罪性無生。具此十法莊嚴道場。著潔凈衣燒香散華。於三寶前如法修行。一七三七一月三月。乃至經年專心懺悔。即得重罪消滅禪定現前。參軍奉教修習夙夜不怠。未及一載復見果。果大驚異曰服何藥而致此。曰但修懺法未嘗服食。果以手加額曰。奇哉道力。越死超生。后參軍于禪定中昇天宮見金殿。榜曰陳針之室。后十五年當生於此。及期。
【現代漢語翻譯】 現代漢語譯本 神色莊重嚴肅。於是拿起香花散向空中。到了五更時分忽然去世。住宅中的香氣持續了數日才消散（出自《冥祥記》）。
魏世子
是梁郡人，生於南朝宋朝（公元420年-479年）。信奉佛教非常精進，帶領所有的子女一同修習西方凈土法門。只有他的妻子不相信。他的女兒病死七天後又甦醒過來，隨即登上高座誦讀《無量壽經》。之後下來告訴父親說：『女兒死後直接前往無量壽國。女兒和父親、哥哥的蓮花池中都有大蓮花，將來會出生在其中。只有母親沒有，我對此感到非常悲傷，所以回來告知。』說完就閉上了眼睛。母親從此也開始信奉佛法（出自《冥祥記》）。
陳參軍
名叫針，是荊州華容人，天臺智者禪師的哥哥。在南朝梁朝擔任普安王的中兵參軍。四十歲時遇到了仙人張果，張果對他說：『我看你的面相，陽壽已經盡了，死期就在一個月之內。』陳參軍非常害怕，把這件事告訴了智者禪師。智者禪師傳授給他《童蒙止觀》，教他修行方等懺法。首先要具備十種方法：一是明確相信因果；二是產生深深的恐懼；三是深深地生起慚愧之心；四是尋求消除罪業的方法，也就是在大乘經典中明白各種修行的方法，應當如法修行；五是發露過去的罪過；六是斷除罪惡的相續之心；七是生起護持佛法的心；八是發起廣大的誓願，度脫眾生；九是常常唸誦十方諸佛的名號；十是觀罪性的本無自性。具備這十種方法來莊嚴道場，穿著乾淨的衣服，燒香散花，在三寶面前如法修行。一個七天、三個七天、一個月、三個月，甚至一年，專心懺悔，就能使深重的罪業消滅，禪定就會現前。陳參軍遵照教誨修行，日夜不懈怠。不到一年，又見到了張果。張果非常驚訝地說：『你服用了什麼藥才能達到這種地步？』陳參軍說：『我只是修行懺法，沒有服用任何藥物。』張果用手扶著額頭說：『真是奇妙的道力，竟然能超越死亡，死而復生。』後來陳參軍在禪定中升到天宮，看見一座金殿，上面寫著『陳針之室』。說他十五年後會出生在這裡。到了約定的時間，陳參軍去世了。
【English Translation】 English version His expression was solemn and stern. Then he took fragrant flowers and scattered them in the air. He suddenly passed away at the fifth watch (around 5 AM). The fragrance in his house lingered for several days before dissipating (from Míng Xiáng Jì).
The Heir of the Wei Family
He was a native of Liang Commandery, living during the Song Dynasty (420-479 AD) of the Southern Dynasties. He was a devout Buddhist, leading all his children in cultivating the Pure Land practices of the West. Only his wife did not believe. His daughter died and revived seven days later. She immediately ascended the high seat and recited the Amitāyus Sūtra (Wú Liáng Shòu Jīng). Then she came down and told her father, 'After my death, I went directly to the Land of Immeasurable Life. There are large lotuses in the ponds for me, you, and my brothers, in which we will be born. Only my mother does not have one, and I am deeply saddened by this, so I have returned to inform you.' After speaking, she closed her eyes and passed away. From then on, her mother also embraced the Dharma (from Míng Xiáng Jì).
Military Advisor Chen
His name was Zhēn. He was a native of Huarong in Jingzhou. He was the elder brother of the Tiantai Master Zhiyi. He served the Liang Dynasty (502-557 AD) as a military advisor to Prince Puan. At the age of forty, he met the immortal Zhang Guo, who told him, 'Looking at your face, your lifespan is exhausted, and you will die within a month.' Military Advisor Chen was frightened and told Master Zhiyi about it. Master Zhiyi taught him the Elementary Samatha-Vipassanā (Tóng Méng Zhǐ Guān) and instructed him to practice the Extensive and Equal Confession Method (Fāng Děng Chàn Fǎ). First, he should possess ten qualities: first, clear faith in cause and effect; second, generating deep fear; third, deeply arising shame and remorse; fourth, seeking methods to eliminate sins, which means understanding the various practices taught in the Mahayana sutras and practicing them according to the Dharma; fifth, revealing past transgressions; sixth, cutting off the mind of continuous wrongdoing; seventh, generating a mind to protect the Dharma; eighth, making great vows to liberate sentient beings; ninth, constantly reciting the names of the Buddhas of the ten directions; tenth, contemplating the nature of sin as unborn. With these ten qualities, adorn the altar, wear clean clothes, burn incense, and scatter flowers. In front of the Three Jewels, practice according to the Dharma for one week, three weeks, one month, three months, or even a year, with focused repentance. Then, heavy sins will be eliminated, and samadhi will manifest. Military Advisor Chen followed the teachings and practiced diligently day and night. Before a year had passed, he saw Zhang Guo again. Zhang Guo was greatly surprised and said, 'What medicine did you take to achieve this?' Military Advisor Chen said, 'I only practiced the confession method and have not taken any medicine.' Zhang Guo put his hand to his forehead and said, 'Wonderful is the power of the Dao! It can transcend death and be reborn.' Later, Military Advisor Chen ascended to the heavenly palace in samadhi and saw a golden palace with a plaque that read 'Chamber of Chen Zhen.' It was said that he would be born there in fifteen years. When the appointed time arrived, Military Advisor Chen passed away.
遍謁親知言別。端坐而逝(佛祖統記．小止觀)。
劉謙之
魏孝文帝時中官也。太和中自傷刑餘。奏乞入山修道。赍華嚴經一部。晝夜禮誦。絕粒飲水。經三七日忽髯髭盡生。復丈夫相。神思通悟洞曉幽旨。遂殫精造華嚴經論共六百卷。奏聞孝文。倍加敬信。華嚴一教遂盛於時(大唐內典錄．華嚴經疏鈔○疏鈔以謙之為北齊人。又言感第三王子焚身供養文殊事。因而發心。按北齊無太和年號。且魏齊諸王子盡列于史。並無焚身事。今據內典錄削之)。
嚴恭
泉州人也。隋開皇中客于揚州。造精舍。寫法華經。道俗崇敬常送錢供給。後有人從貸經錢一萬。恭不獲已與之。貸者載至中路。船覆失錢。是日恭入庫。見一萬錢如新出水。怪之。已而其人以船覆告。乃知庫中錢即其所貸也。一商人至弄亭湖祭神。夜夢神云。諸君以所贈物與嚴法華為書經用也。其他感應甚眾。恭遂以書經終。大業末。子孫猶傳其業。群盜相約不入其里。里人賴之。同時益州新繁有荀生者。居縣西三十里許曰王李村。工書。然自重不肯為人書。人雖辱毆之。不顧也。一日把筆走前村。向空中四面書般若經。數日而畢曰。好令諸天讀之。人初不覺其異。其後大雷雨。牧牛小兒住其地中可丈許。雨不能濕。自後遇雨牧兒輒
避雨其處。武德中有異僧語村人曰。此地空中有般若經。諸天于上設蓋覆之。不可輕踐。村人遂以闌楯周之。齋日設供。每聞天樂聲(冥報記．三寶感通記)。
知歸子曰。數君之奉法。可謂專且勤矣。其能格天人而度生死也。宜哉。夫陽氣奮而萌芽作。秋風至而木葉零。至誠而不動者。不亦鮮乎。 卍新續藏第 88 冊 No. 1646 居士傳
居士傳五
何周到裴劉傅傳
何彥德
名尚之。廬江灊人也。少頗不馴。長而折節蹈道。起家臨津令。累遷左衛將軍。宋元嘉十二年。京尹蕭謨之請制建寺鑄像。文帝以問彥德及吏部羊元保曰。朕少讀經。不多因果之事。昧然未究。所以不敢立異者。以卿輩時秀率皆信敬耳。比見顏延之折達性論。宗炳難白黑論。其說汪洋。大明至理。若使率土之民皆敦此化。則朕坐致太平矣。夫復何事。昨蕭謨之請制。即以相示委卿增損。必有以戒遏浮淫無傷宏獎者。乃當著令耳。尚之對曰。橫目之俗多不信法。以臣庸蔽更荷褒拂。非所敢當。然前代群英王導．周顗．庾亮．王蒙．謝安．郗超．王坦之．王恭．王謐．郭文舉．謝敷．戴逵．許詢及亡高祖兄弟．王元琳昆季．范汪．孫綽．張元．殷覬。或宰輔冠冕。或人倫羽儀。或致情天人之際。或抗
【現代漢語翻譯】 現代漢語譯本： 在某處躲避雨水。在武德年間（618-626年）有一位奇異的僧人告訴村裡人說：『這片天空中有《般若經》（Prajna Sutra，智慧經）。諸天在上設定天蓋覆蓋它，不可輕易踐踏。』村裡人於是用欄桿圍繞它，齋戒日設定供品，常常聽到天樂的聲音。（《冥報記·三寶感通記》）
知歸子說：『幾位君子奉行佛法，可以說是既專一又勤奮了，他們能夠感動天人，超脫生死，這是應該的。陽氣奮發而萌芽生長，秋風到來而樹葉凋零，至誠而不被打動的，不是很少嗎？』
居士傳五
何周到裴劉傅傳
何彥德
名尚之，廬江灊人。年少時頗不馴服，長大后改變節操遵循正道。起家擔任臨津縣令，多次陞遷至左衛將軍。宋元嘉十二年（435年），京尹蕭謨之請求朝廷建造寺廟、鑄造佛像。文帝詢問何彥德和吏部羊元保說：『我年輕時讀經，對因果之事瞭解不多，還不太明白。之所以不敢擅自做決定，是因為你們這些當世俊傑大多都信奉敬重佛教。近來看到顏延之闡述《達性論》，宗炳辯論《難白黑論》，他們的學說博大精深，闡明了至理。如果能使全國百姓都遵循這種教化，那麼我就可以坐享太平了，還用做什麼呢？』昨天蕭謨之的請求，已經給你們看了，委託你們增刪，務必有所戒除浮誇淫靡，不要傷害宏大的獎勵。應當制定法令。』尚之回答說：『橫目之俗（指當時對佛教不敬的習俗）大多不信奉佛法，以我的平庸淺陋，更蒙受您的褒獎，實在不敢當。然而前代群英，如王導、周顗、庾亮、王蒙、謝安、郗超、王坦之、王恭、王謐、郭文舉、謝敷、戴逵、許詢以及已故高祖的兄弟、王元琳兄弟、范汪、孫綽、張元、殷覬，他們或者位居宰輔，或者為人倫表率，或者竭誠溝通天人，或者抗...
【English Translation】 English version: He sheltered from the rain there. During the Wude era (618-626 AD), a strange monk told the villagers, 'In the sky above this place is the Prajna Sutra (wisdom scripture). The devas (gods) have set up a canopy above it, and it must not be lightly trodden upon.' The villagers then surrounded it with railings and set up offerings on fast days, often hearing the sound of heavenly music. (Ming Bao Ji · San Bao Gan Tong Ji)
Zhigui Zi said, 'The dedication of you gentlemen to the Dharma can be described as both focused and diligent. It is fitting that they can move the devas and transcend birth and death. When the yang energy rises, sprouts grow, and when the autumn wind arrives, the leaves fall. Isn't it rare for sincerity not to be moved?'
Biographies of Laymen 5
Biographies of He, Zhou, Dao, Pei, Liu, and Fu
He Yande
Named Shangzhi, he was from Qian in Lujiang. He was quite unruly in his youth, but as he grew older, he changed his ways and followed the path. He started as the magistrate of Linjin County and was promoted several times to General of the Left Guard. In the twelfth year of the Song Yuanjia era (435 AD), Xiao Mozhi, the governor of the capital, requested the court to build temples and cast Buddha statues. Emperor Wen asked He Yande and Yang Yuanbao of the Ministry of Personnel, 'I read scriptures when I was young, but I don't know much about the matter of cause and effect, and I don't quite understand it. The reason why I don't dare to make decisions without authorization is because you contemporary talents mostly believe in and respect Buddhism. Recently, I saw Yan Yanzhi expounding on 'Da Xing Lun' (Treatise on Understanding Nature), and Zong Bing debating 'Nan Bai Hei Lun' (Treatise on the Difficulty of Distinguishing White and Black), their theories are profound and elucidate the ultimate truth. If we can make the people of the whole country follow this teaching, then I can sit back and enjoy peace, what else do I need to do?' Yesterday, Xiao Mozhi's request has been shown to you, entrusting you to add or delete, be sure to restrain extravagance and lasciviousness, and do not harm the grand rewards. Laws should be made.' Shangzhi replied, 'The customs of Hengmu (a derogatory term for those who disrespect Buddhism at the time) mostly do not believe in the Dharma. With my mediocrity and shallowness, I am even more honored by your praise, I really dare not accept it. However, the heroes of the previous generations, such as Wang Dao, Zhou Yi, Yu Liang, Wang Meng, Xie An, Xi Chao, Wang Tanzhi, Wang Gong, Wang Mi, Guo Wenzhu, Xie Fu, Dai Kui, Xu Xun, as well as the deceased brothers of the Gaozu, the Wang Yuanlin brothers, Fan Wang, Sun Chuo, Zhang Yuan, and Yin Qi, they were either prime ministers, or models of human relations, or sincerely communicated with the devas, or resisted...
跡雲霞之表。靡不傾心歸依至教。慧遠法師云。釋迦之化。無所不可。適道固是教源。濟浴亦為要務。竊味此言有契至理。何則。百家之鄉十人持五戒。則十人淳謹。千室之邑百人修十善。則百人和睦。傳此風教以周寰區。編戶億千則仁人百萬。夫能行一善則去一惡。一惡既去則息一刑。一刑息於家。萬刑息於國。此明詔所謂坐致太平者是也。故圖澄適趙三石減暴。靈塔放光符健損虐。神道助化昭然可觀。謨之請制。不謂全非。但傷蠹道俗。本在無行僧尼。而情偽難分去取未易。至土木之工雖若靡費。且植福報恩不可頓絕。羊元保進曰。此談蓋天人之學。非臣愚所宜頂聞。竊恐秦楚論強兵之術。孫吳畫吞併之計。無取於此。彥德曰。夫禮隱逸則戰士息。責仁德則兵氣消倘。以孫吳為志。動期吞併。則將無取于堯舜之道。豈特釋教而已哉。帝悅。謂彥德曰。佛門之有卿。猶孔氏之有季路也。自是帝留神釋典益重元化二十三年為尚書左僕射。文帝有所興造。彥德輒苦言諫止。律身簡約。妻亡不再娶。旁無姬侍。大明中以左光祿開府儀同三司領中書令。卒于官。贈司空。謚曰簡穆。孫求。字子有清退寡嗜慾。居吳隱波若寺。人莫見其面。除永嘉太守。一夕乘小船逃去。隱虎邱山。齊永明四年拜太中大夫。不就卒。求弟點。字
【現代漢語翻譯】 現代漢語譯本 景仰雲霞般的光輝表象，沒有誰不傾心歸依佛教的至高教義。慧遠法師說：『釋迦牟尼佛的教化，無所不能。遵循正道固然是教義的根源，救濟苦難也是重要的任務。』我私下品味這句話，深契至理。為什麼這麼說呢？如果一百戶人家的村莊里有十個人持守五戒（不殺生、不偷盜、不邪淫、不妄語、不飲酒），那麼這十個人就會變得淳樸謹慎；如果一千戶人家的城鎮里有一百個人修習十善（不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪慾、不嗔恚、不邪見），那麼這一百個人就會變得和睦相處。如果將這種風尚教化傳播到整個天下，即使有億萬戶百姓，也會有百萬仁人。能夠行一件善事，就能去除一件惡事；一件惡事被去除，就能減少一種刑罰；一種刑罰在家中消失，萬種刑罰就能在國家消失。這就是明詔所說的『端坐著就能使天下太平』啊。所以，佛圖澄（高僧）來到後趙（十六國時期政權，319年-351年）能減少石勒（後趙建立者）的暴行，靈塔放光能使符健（前秦建立者）減少殘暴。神道的輔助教化，是顯而易見、值得稱道的。 謨之的請求制定僧規，不能說完全沒有道理，但損害佛道的，在於那些沒有操守的僧尼。而真假難辨，取捨不易。至於建造寺廟，雖然好像很浪費，但培植福報、報答恩情，也不可一下子斷絕。羊元保進言說：『這些談論的是天人之學，不是我等愚鈍之人所能理解的。我私下擔心秦國、楚國討論的是如何使國家強大的策略，孫武、吳起籌劃的是如何吞併別國的計謀，這些都與佛法無關。』彥德說：『如果推崇隱逸之士，戰士就會停止戰爭；如果重視仁義道德，戰爭的戾氣就會消除。如果以孫武、吳起為目標，動不動就想吞併別國，那麼將不會採納堯舜之道，又豈止是不採納佛教呢？』皇帝很高興，對彥德說：『佛門有你這樣的人，就像孔子有子路一樣。』從此，皇帝更加留心佛經，更加重視元德的教化。元嘉（南朝宋文帝年號，424年-453年）二十三年，元德擔任尚書左僕射。文帝每當要大興土木時，彥德總是苦口婆心地勸諫阻止。他約束自己，生活簡樸，妻子去世后不再娶，身邊沒有姬妾侍奉。大明（南朝宋孝武帝年號，457年-464年）年間，元德以左光祿大夫、開府儀同三司的身份，兼任中書令。最終在任上去世，被追贈司空，謚號為簡穆。他的孫子求，字子有，清心寡慾，居住在吳郡的波若寺，人們很少見到他的面容。後來被任命為永嘉太守，但他當晚就乘小船逃走了，隱居在虎丘山。齊永明（南朝齊武帝年號，483年-493年）四年，被授予太中大夫的官職，但他沒有就任就去世了。求的弟弟點，字……
【English Translation】 English version Admiring the appearance of clouds and rosy skies, everyone wholeheartedly turns to and relies on the supreme teachings of Buddhism. Dharma Master Huiyuan said, 'The teachings of Shakyamuni (the founder of Buddhism) are all-encompassing. Following the path is indeed the source of the teachings, and providing relief is also an essential task.' I privately savor these words and find them deeply aligned with the ultimate truth. Why is that? If ten people in a village of a hundred households uphold the Five Precepts (no killing, no stealing, no sexual misconduct, no false speech, no intoxicants), then those ten people will become pure and cautious. If a hundred people in a town of a thousand households cultivate the Ten Virtues (abstaining from killing, stealing, sexual misconduct, false speech, divisive speech, harsh speech, idle chatter, greed, anger, and wrong views), then those hundred people will live in harmony. If this custom of teaching is spread throughout the world, even with hundreds of millions of households, there will be millions of benevolent people. Being able to perform one good deed removes one evil deed; with one evil deed removed, one type of punishment is reduced; with one type of punishment disappearing from the home, ten thousand types of punishment will disappear from the country. This is what the clear edict means by 'sitting and achieving peace throughout the world.' Therefore, Fotucheng (a high-ranking monk) coming to Later Zhao (a regime during the Sixteen Kingdoms period, 319-351 AD) could reduce the tyranny of Shi Le (the founder of Later Zhao), and the radiant light from the sacred pagoda could cause Fu Jian (the founder of Former Qin) to reduce his cruelty. The divine assistance in teaching is clearly visible and commendable. Mo Zhi's request to establish monastic rules cannot be said to be entirely without reason, but what harms the Buddhist path lies in those monks and nuns without integrity. However, it is difficult to distinguish between truth and falsehood, and it is not easy to decide what to take and what to discard. As for building temples, although it may seem wasteful, cultivating blessings and repaying kindness should not be abruptly stopped. Yang Yuanbao advised, 'These discussions are about the learning of heaven and humanity, which is not something that we foolish people can understand. I privately worry that the states of Qin and Chu discuss strategies to strengthen their countries, and Sun Wu and Wu Qi plan schemes to annex other states, which have nothing to do with Buddhism.' Yan De said, 'If hermits are respected, warriors will cease fighting; if benevolence and virtue are valued, the spirit of war will dissipate. If one aims for the goals of Sun Wu and Wu Qi, constantly seeking to annex other states, then one will not adopt the ways of Yao and Shun, let alone adopt Buddhism?' The emperor was pleased and said to Yan De, 'Having someone like you in the Buddhist community is like Confucius having Zilu.' From then on, the emperor paid more attention to Buddhist scriptures and valued Yuan De's teachings even more. In the twenty-third year of Yuanjia (reign title of Emperor Wen of Song during the Southern Dynasties, 424-453 AD), Yuan De served as the Left Vice Director of the Department of State Affairs. Whenever Emperor Wen intended to undertake large-scale construction projects, Yan De would earnestly advise him to stop. He disciplined himself, lived a simple life, and did not remarry after his wife passed away, nor did he have concubines serving him. During the Daming (reign title of Emperor Xiaowu of Song during the Southern Dynasties, 457-464 AD) period, Yuan De held the positions of Left Grand Master of Glory, Grand Commandant with the Same Rank as the Three Dukes, and concurrently served as the Director of the Secretariat. He eventually died in office and was posthumously awarded the title of Minister of Works and the posthumous name of Jianmu. His grandson, Qiu, whose courtesy name was Ziyou, was pure and had few desires. He lived in the Prajna Temple in Wu Commandery, and people rarely saw his face. Later, he was appointed as the Administrator of Yongjia, but he fled in a small boat that night and lived in seclusion on Tiger Hill. In the fourth year of Yongming (reign title of Emperor Wu of Qi during the Southern Dynasties, 483-493 AD), he was offered the position of Grand Master of the Palace, but he died without taking office. Qiu's younger brother, Dian, whose courtesy name was...
子晰。父鑠。素有瘋疾。無故害其妻。坐法死。點年十一。居憂。幾至滅性。長傷家禍。遂絕意仕宦。兄求卒。點菜食。不飲酒訖於三年。歷宋．齊．梁並徴不出。雅好佛道。從弟遁。以東籬門園居之。招名德沙門與諸勝侶清言竟日。嘗于吳中石佛寺講經。晝夢一道人授藥一丸。服之夙患渴利自此而差。天監二年卒。點弟胤。字子季。嘗入鐘山定林寺聽習釋典。通義學。仕齊歷官至中書令。拜表解職。隱若耶山雲門寺。梁武帝即位。詔為特進光祿大夫。遣使者以手敕喻意。胤辭曰。吾年已五十七。月食四斗米不盡。何容復有宦情。使者還奏。敕給白衣尚書祿。固辭。又敕山陰月給庫錢五萬。亦不受。乃敕何子期．孔壽等六人于東山受學。已而至吳居虎邱西寺講釋典。注百法論．十二門論各一卷。晚而斷肉。有虞人逐鹿。鹿徑趨胤伏不動。又有異鳥如鶴而赤毛。集講堂馴狎不去。中大通三年卒(宏明集．南史)。
周彥倫
名颙。汝南安城人也。初為宋益州刺史。蕭惠開府主簿。隨惠開還都。明帝頗好名理。以彥倫曉佛經。引入殿內宿。直帝所為慘毒事。彥倫不敢顯諫。輒誦經中罪福因緣。帝心動。為之小止。嘗著三宗論。闡空假不空假義。時長史張融作門論。謂道之與佛致本則同。達跡成異。彥倫難之曰
【現代漢語翻譯】 現代漢語譯本： 子晰（字），父名鑠（字），素來患有瘋病，無緣無故地殺害了他的妻子，因此被判刑處死。點（子晰）當時十一歲，居喪期間，悲傷得幾乎要喪失生命。他常常為家裡的災禍而悲傷，於是斷絕了做官的念頭。他的哥哥求（字）去世后，點（子晰）吃素菜，不喝酒，守喪三年。歷經宋（420-479）、齊（479-502）、梁（502-557）各朝的徵召，都不應允。他非常喜歡佛道，跟隨堂弟遁（字）隱居在東籬的門園。他邀請有名望有德行的沙門（出家人）和各位道友，整天清談。曾經在吳中（地名）的石佛寺講經，白天夢見一位道人給了他一丸藥，服下後，長久以來的渴病和痢疾從此就好了。天監二年（503）去世。點的弟弟胤（字子季），曾經進入鐘山（地名）的定林寺聽習佛經，通曉義學。在齊朝做官，歷任官職至中書令。上表請求解除官職，隱居在若耶山（地名）的雲門寺。梁武帝即位后，下詔讓他擔任特進光祿大夫，派遣使者用手寫的詔書來表達意思。胤（字子季）推辭說：『我年紀已經五十七歲，一個月吃四斗米都吃不完，怎麼還能有做官的心情呢？』使者回去稟告。梁武帝下令給他白衣尚書的俸祿，他堅決推辭。又下令山陰（地名）每月供給庫錢五萬，他也不接受。於是下令何子期、孔壽等六人在東山（地名）向他學習。之後他到吳（地名）居住在虎邱（地名）西寺，講解佛經，註釋《百法論》、《十二門論》各一卷。晚年斷絕肉食。有一個虞人（獵人）追逐鹿，鹿徑直跑到胤（字子季）那裡，趴著不動。又有奇異的鳥，像鶴一樣卻是紅色的羽毛，聚集在講堂，馴服親近而不離開。中大通三年（531）去世（出自《宏明集》、《南史》）。
周彥倫
名颙（字），汝南安城人。起初擔任宋朝的益州刺史蕭惠的開府主簿，跟隨蕭惠回到都城。明帝（劉彧）非常喜歡名理，因為彥倫（字颙）通曉佛經，就讓他進入殿內住宿，直接聽到明帝所做的殘暴狠毒的事情。彥倫（字颙）不敢明顯地勸諫，就誦讀佛經中關於罪福因緣的內容。明帝內心有所觸動，因此稍微停止了暴行。曾經著寫《三宗論》，闡述空假不空假的義理。當時長史張融作《門論》，認為道和佛的根本相同，只是在表現形式上有所不同。彥倫（字颙）反駁他說：
【English Translation】 English version: Zi Xi (style name), his father's name was Shuo (style name), had a history of madness. He killed his wife for no reason and was sentenced to death. Dian (Zi Xi) was eleven years old at the time. During the mourning period, he was so grieved that he almost lost his life. He often grieved over the misfortunes of his family, so he gave up the idea of becoming an official. After his elder brother Qiu (style name) passed away, Dian (Zi Xi) ate vegetarian food and did not drink alcohol, observing mourning for three years. He was summoned by the Song (420-479), Qi (479-502), and Liang (502-557) dynasties, but he did not accept. He was very fond of Buddhism and Taoism, and followed his cousin Dun (style name) to live in seclusion in the gate garden of Dongli. He invited famous and virtuous Shamen (monks) and fellow practitioners to engage in pure conversations all day long. He once lectured on scriptures at the Stone Buddha Temple in Wuzhong (place name). During the day, he dreamed that a Taoist gave him a pill. After taking it, his long-standing thirst and dysentery were cured. He passed away in the second year of Tianjian (503). Dian's younger brother, Yin (style name Zi Ji), once entered Dinglin Temple on Zhongshan (place name) to study Buddhist scriptures and was well-versed in the study of meaning. He served as an official in the Qi dynasty, holding various positions up to Zhongshu Ling (Secretary of the Imperial Secretariat). He submitted a memorial requesting to resign from his official position and lived in seclusion in Yunmen Temple on Ruoye Mountain (place name). When Emperor Wu of Liang ascended the throne, he issued an edict appointing him as a Special Advanced Grand Master of Guanglu, and sent an envoy with a handwritten edict to express his intentions. Yin (style name Zi Ji) declined, saying, 'I am already fifty-seven years old, and I cannot finish eating four dou of rice a month. How can I still have the desire to be an official?' The envoy returned to report. Emperor Wu ordered that he be given the salary of a White-Clad Shangshu (Minister), but he firmly declined. He also ordered that 50,000 coins be provided monthly from the treasury of Shanyin (place name), but he also refused. Then he ordered He Ziqi, Kong Shou, and six others to study under him at Dongshan (place name). Later, he went to Wu (place name) and resided in the West Temple of Huqiu (place name), where he lectured on Buddhist scriptures and annotated one volume each of the Hundred Dharmas Treatise and the Twelve Gates Treatise. In his later years, he abstained from meat. A hunter was chasing a deer, and the deer ran straight to Yin (style name Zi Ji) and lay down without moving. There was also a strange bird, like a crane but with red feathers, gathered in the lecture hall, tame and close, and did not leave. He passed away in the third year of Zhongdatong (531) (from Hongming Ji and History of the Southern Dynasties).
Zhou Yanlun
Name Yong (style name), was a native of Ancheng, Runan. Initially, he served as the chief clerk of the Kaifu of Xiao Hui, the governor of Yizhou in the Song dynasty. He followed Xiao Hui back to the capital. Emperor Ming (Liu Yu) was very fond of famous theories. Because Yanlun (style name Yong) was well-versed in Buddhist scriptures, he allowed him to stay overnight in the palace and directly heard about the cruel and brutal things that Emperor Ming did. Yanlun (style name Yong) did not dare to explicitly advise him, so he recited the contents of the Buddhist scriptures about the causes and conditions of sin and merit. Emperor Ming was touched in his heart, so he slightly stopped his atrocities. He once wrote the Treatise on the Three Schools, elaborating on the meaning of emptiness, provisionality, non-emptiness, and provisionality. At that time, Zhang Rong, the chief historian, wrote the Treatise on the Gate, arguing that the root of Taoism and Buddhism is the same, but they differ in their manifestations. Yanlun (style name Yong) refuted him, saying:
。言道家者。以二篇為主。言佛教者。以般若為宗。二篇所貴。義極虛無。般若所觀。照窮法性。夫有之為有。物知其有。無之為無。人識其無。老氏之言有無。無出斯域。是吾三宗鄙論所謂取捨驅馳也。佛教之所以義奪情靈。言詭聲律者。蓋謂即色非有。故擅絕於群家耳。此涂未明。紛紛橫沸。皆由著有。既患由有滯。而有性未明。矯有之家。因崇無術。盡有盡無。非極莫備。非有非無。三宗所蘊。惟足下其眄之。歷官至中書郎。于鐘山西立隱舍。休沐則歸之。清貧寡欲。斷肉食。雖有妻子。常樂獨處。將軍王儉謂彥倫曰。卿山中何所食。答曰赤米白鹽綠葵紫蓼。文惠太子問曰。菜食何味最勝。答曰。春初早韭。秋末晚菘。時何子季亦好佛法。然未能斷肉。太子問彥倫精進何如胤。答曰各有其累。太子曰何累。答曰周妻何肉。初彥倫嘗貽子季書。令斷肉。其略曰。變之大者莫過死生。生之所重無逾性命。性命之於彼極切。滋味之於我何賒。而終身資之以永歲月。彼就怨酷莫能自伸。我業長久吁哉可畏。且區區微卵脆薄易矜。歂彼弱麑顧步宜愍。觀其飲啄飛沈使人憐悼。況其甘心撲搋加復恣意吞嚼。至乃野牧成群閑豢重圈。量肉揣毛以俟支剝。如土委地。僉謂常理可為愴息。一往一來生死常事。傷心之慘行亦自及。丈
【現代漢語翻譯】 現代漢語譯本：談論道家的人，以《老子》、《莊子》二篇為主要依據。談論佛教的人，以般若（Prajna，智慧）為根本宗旨。這兩篇道家經典所推崇的，是極其虛無的義理。般若所觀察的，是徹底探究萬法的本性。認為『有』就是『有』，萬物都知道它的存在；認為『無』就是『無』，人們認識到它的空無。老子所說的有和無，沒有超出這個範圍。這是我們儒釋道三家所鄙視的，認為那是取捨和奔波追逐。佛教之所以在義理上勝過情感和靈性，在言語上不同於世俗的聲律，是因為它認為色即是空，所以才能超越于其他各家學說。這個道理如果不能明白，各種爭論就會紛紛興起，都是因為執著于『有』。已經擔心被『有』所束縛，而『有』的本性又沒有明白，於是矯枉過正的人家，就崇尚『無』的理論。窮盡『有』，窮盡『無』，沒有比這更完備的了。非『有』非『無』，這是儒釋道三家所蘊含的道理，希望您能關注它。歷任官職至中書郎，在鐘山西邊建立隱居的住所，休假時就回去。生活清貧，很少有慾望，斷絕肉食。雖然有妻子兒女，卻常常喜歡獨自居住。將軍王儉問謝彥倫說：『您在山中吃些什麼？』謝彥倫回答說：『紅米、白鹽、綠葵、紫蓼。』文惠太子問道：『蔬菜中什麼味道最好？』謝彥倫回答說：『春天剛出的韭菜，秋天末尾的晚菘。』當時何子季也喜歡佛法，但還不能斷絕肉食。太子問謝彥倫，他的精程序度如何。謝彥倫回答說：『各有各的拖累。』太子問：『什麼拖累？』謝彥倫回答說：『周旋于妻子，貪戀于肉食。』當初謝彥倫曾經給何子季寫信，勸他斷絕肉食，信中大概是這樣說的：『變化最大的莫過於生死，生命中最重要的是莫過於性命。性命對於動物來說極其重要，滋味對於我們來說又算得了什麼呢？卻要終身依靠它來維持歲月。它們遭受怨恨和殘酷的對待，卻不能自己申訴。我所造的罪業長久，唉，真是可怕啊！況且小小的鳥卵，脆弱而容易被傷害。看到那些弱小的幼鹿，顧盼之間應該憐憫。觀察它們飲水啄食、飛翔沉落，都讓人感到憐惜悲悼。更何況還要甘心被宰殺，恣意地吞嚼。甚至還有野外放牧成群的，家養的被關在重重的圈裡，衡量肉的多少，揣測毛的價值，來等待被宰殺剝皮。像泥土一樣被丟棄在地上，大家都認為是常理，實在令人悲傷嘆息。一往一來，生死是常事，傷心慘痛的事情，很快也會輪到自己身上。丈'
【English Translation】 English version: Those who discuss Daoism primarily rely on the two chapters of 'Laozi' and 'Zhuangzi'. Those who discuss Buddhism take Prajna (wisdom) as their fundamental principle. What these two Daoist classics value is the extremely nihilistic doctrine. What Prajna observes is the thorough investigation of the nature of all dharmas. To consider 'existence' as 'existence', all things know of its existence; to consider 'non-existence' as 'non-existence', people recognize its emptiness. What Laozi speaks of regarding existence and non-existence does not go beyond this scope. This is what our three schools of Confucianism, Buddhism, and Daoism despise, considering it as mere selection and chasing after things. The reason why Buddhism surpasses emotions and spirituality in its doctrines, and differs from secular tones in its speech, is because it considers form as emptiness, thus surpassing all other schools of thought. If this principle is not understood, various disputes will arise, all due to attachment to 'existence'. Already worried about being bound by 'existence', and the nature of 'existence' not being understood, those who overcorrect then advocate the theory of 'non-existence'. Exhausting 'existence', exhausting 'non-existence', nothing is more complete than this. Neither 'existence' nor 'non-existence', this is the principle contained within the three schools of Confucianism, Buddhism, and Daoism, and I hope you can pay attention to it. He held official positions up to the position of Zhongshulang (a court official), and built a secluded residence west of Zhongshan Mountain, returning there during his holidays. He lived a simple life, with few desires, and abstained from meat. Although he had a wife and children, he often enjoyed living alone. General Wang Jian asked Xie Yanlun, 'What do you eat in the mountains?' Xie Yanlun replied, 'Red rice, white salt, green sunflower, purple smartweed.' Prince Wenhui asked, 'Which vegetable tastes the best?' Xie Yanlun replied, 'Early chives in early spring, late cabbage in late autumn.' At that time, He Ziji also liked Buddhism, but could not yet abstain from meat. The prince asked Xie Yanlun how advanced he was in his practice. Xie Yanlun replied, 'Each has their own burdens.' The prince asked, 'What burdens?' Xie Yanlun replied, 'Being involved with his wife and craving meat.' Initially, Xie Yanlun once wrote a letter to He Ziji, advising him to abstain from meat, the letter roughly saying: 'The greatest change is no greater than life and death, and the most important thing in life is no greater than life itself. Life is extremely important to animals, and what is taste to us? Yet we rely on it for a lifetime to sustain our years. They suffer resentment and cruelty, but cannot speak for themselves. The sins I have created are long-lasting, alas, how terrifying! Moreover, small bird eggs are fragile and easily harmed. Seeing those weak fawns, one should feel pity in their glances. Observing them drinking, pecking, flying, and sinking, all make people feel pity and sorrow. What's more, they are willing to be slaughtered and swallowed at will. Even those grazing in herds in the wild, and those raised in heavy pens, measuring the amount of meat and guessing the value of their fur, are waiting to be slaughtered and skinned. Like dirt being discarded on the ground, everyone thinks it is normal, which is truly sad and lamentable. Coming and going, life and death are common occurrences, and the sad and painful things will soon happen to oneself. Sir.'
人于血氣之類雖弗身踐。至於升鳧沉鯉不能不取備。屠門財貝一經盜手。猶為廉士所棄。生性之一啟鸞刀。寧復慈心所忍。騶虞雖饑。非自死之草不食。聞其風者豈不使人多愧。子季得書感動。末年亦斷肉焉(宏明集．南史)。
到茂灌
名溉。彭城武原人也。仕梁。歷官至吏部尚書。以清白自修。不好聲色。虛室單床旁無姬侍。冠履十年一易。傳呼清路。示有朝章而已。后因疾失明。詔以散騎常侍。就第養疾。生平敬信佛法。初與弟洽共居一齋。洽卒。便舍為寺。蔣山有延賢寺。茂灌先世所立也。每得祿俸。皆充二寺。已而斷腥膻。別營小室。朝夕從僧禮誦。武帝為月致三凈饌。太清二年卒。臨終屬其友張綰．劉之遴。敕子孫薄葬曰。氣絕便殮。殮以法服。殮竟便葬。不須擇日。屏家人。請僧讀經讚唄。及卒。顏色不變。手屈二指(南史)。
裴幾原
名子野。河東聞喜人。少好學工文。有至性。居父喪盡禮。每之墓所。哭泣處草為之枯。有白兔馴擾其側。梁天監中為著作郎。掌國史及起居注。大通初累遷鴻臚卿。尋領步兵校尉。在禁省十餘年。靜默自守未嘗有所請謁。所得俸悉以分戚黨之貧者。借官地二畝起屋數間。妻子恒苦飢寒。晚年深信佛法。持其教戒。飯麥食蔬終其身。大通二年
【現代漢語翻譯】 現代漢語譯本： 人們對於血氣之類的事情，即使沒有親身去做，但像挑選水鳥和鯉魚這樣的事情，也不能不準備。屠夫那裡沾滿錢財的刀，即使只被盜竊者碰了一下，也會被清廉之士所拋棄。生命的天性一旦開啟殺戮，哪裡還能忍心去做慈悲的事情呢？騶虞（一種仁義的野獸）即使飢餓，也不吃自己死去的動物的肉。聽到這種風尚的人，難道不會感到慚愧嗎？子季（人名）得到書信后深受感動，晚年也斷絕了肉食（出自《宏明集》、《南史》）。
到茂灌 名溉（人名），是彭城武原人。在梁朝為官，歷任吏部尚書。以清廉自律，不好聲色。空蕩的房間里只有一張床，旁邊沒有姬妾侍奉。帽子和鞋子十年才更換一次。傳呼清路，只是爲了顯示有朝廷的規章制度而已。後來因為疾病失明，皇帝下詔讓他以散騎常侍的身份，在家中養病。他一生敬信佛法。起初與弟弟到洽（人名）共同居住在一個齋房裡，到洽去世后，便將齋房舍為寺廟。蔣山有延賢寺，是到茂灌先輩所建立的。他每次得到俸祿，都全部用於兩座寺廟的開銷。之後便斷絕了葷腥，另外建造小室，早晚跟隨僧人禮佛誦經。梁武帝（502年-549年）每月為他提供三凈饌（指沒有看到殺生、沒有聽到殺生、不是為自己殺生的食物）。太清二年（548年）去世。臨終時囑咐他的朋友張綰（人名）、劉之遴（人名），告誡子孫要薄葬，說：『氣絕之後就入殮，入殮時穿法服，入殮完畢就安葬，不需要選擇日子。』屏退家人，請僧人讀經讚唄。去世時，臉色沒有改變，手指彎曲著兩根（出自《南史》）。
裴幾原 名子野（人名），是河東聞喜人。年少時就好學，擅長文章，有至孝的品性。守父親的喪事盡心盡力，每次到墓地，哭泣的地方草都枯萎了，有白兔在他旁邊馴順地玩耍。梁天監年間（502年-519年）擔任著作郎，掌管國史和起居注。大通初年，多次陞遷至鴻臚卿，不久又兼任步兵校尉。在禁省十多年，安靜沉默，潔身自好，從未有所請求。所得的俸祿全部用來分給貧困的親戚。借用官地二畝建造了幾間房屋，妻子兒女經常忍受飢寒。晚年深信佛法，持守佛教的戒律，吃麥飯和蔬菜度過一生。大通二年（528年）
【English Translation】 English version: Although people may not personally engage in bloody activities, they still prepare things like waterfowl and carp. A butcher's knife stained with money, even if only touched by a thief, would be discarded by an honest person. Once the instinct for killing is awakened, how can one bear to be compassionate? The Zouyu (a benevolent mythical animal), even when hungry, does not eat meat of animals that died naturally. Shouldn't those who hear of this custom feel ashamed? Ziji (person's name) was deeply moved upon receiving a letter and abstained from meat in his later years (from 'Hongming Ji' and 'Southern History').
Dao Maoguan Named Gai (person's name), he was a native of Wuyuan, Pengcheng. He served in the Liang dynasty, holding the position of Minister of Personnel. He cultivated himself with integrity and did not indulge in sensual pleasures. His empty room contained only a bed, with no concubines to serve him. He changed his hat and shoes once every ten years. Clearing the road with announcements was merely to demonstrate the existence of court regulations. Later, he lost his sight due to illness, and the emperor issued an edict allowing him to retire to his residence as a Consultant Attendant. Throughout his life, he respected and believed in Buddhism. Initially, he lived in a shared room with his younger brother Dao Qia (person's name). After Dao Qia's death, he donated the room to become a temple. Yanxian Temple in Jiangshan was established by Dao Maoguan's ancestors. Every time he received his salary, he used it all for the expenses of the two temples. Afterwards, he abstained from meat and fish, built a separate small room, and followed the monks in worship and chanting morning and evening. Emperor Wu of Liang (502-549 AD) provided him with 'three pure foods' (food that was not seen being killed, not heard being killed, and not killed for oneself) every month. He passed away in the second year of Taiqing (548 AD). On his deathbed, he instructed his friends Zhang Wan (person's name) and Liu Zhilin (person's name) to instruct his descendants to have a simple burial, saying: 'As soon as I breathe my last, enshroud me, enshroud me in Dharma robes, and bury me immediately after enshrouding, without choosing a date.' He dismissed his family and invited monks to read scriptures and chant praises. When he passed away, his complexion did not change, and two of his fingers were bent (from 'Southern History').
Pei Jiyuan Named Ziye (person's name), he was a native of Wenxi, Hedong. He was fond of learning and skilled in writing from a young age, and possessed utmost filial piety. He performed the mourning rites for his father with utmost sincerity. Every time he went to the tomb, the grass where he wept would wither, and a white rabbit would play tamely by his side. During the Tianjian period of the Liang dynasty (502-519 AD), he served as a Compiler, in charge of the national history and daily records. In the early years of Datong, he was repeatedly promoted to the position of Minister of State Ceremonies, and soon also held the position of Colonel of Infantry. For more than ten years in the forbidden province, he remained quiet and self-disciplined, never making any requests. All the salary he received was used to distribute to poor relatives. He borrowed two acres of official land to build a few houses, and his wife and children often suffered from hunger and cold. In his later years, he deeply believed in Buddhism, upholding its precepts, and lived his life eating wheat and vegetables. In the second year of Datong (528 AD)
卒。先是預剋死日。及期自省移病詣同畝劉之亨曰。吾其逝矣。遺命喪葬務從節制。謚曰貞子。同時劉士深。名杳。平原人。亦好學強記。天監初官太學博士。後代幾原為著作郎。累遷尚書左丞。大同二年卒。士深自讀佛經。常行慈忍。中年喪母便長斷腥血。治身清儉無他嗜好。性不自伐。不論人長短。臨終遺命以法服殮。載以露車還葬舊墓。勿設靈筵勿致祭醊。其子遵行之。又有任孝恭者。臨淮人。亦善屬文。武帝時官司文侍郎。初從蕭寺云法師讀經論本佛理。已而蔬食持戒。太清二年侯景陷臺城。為所殺(梁書)。
劉彥和
名勰。東莞莒人。少孤篤。志好學。家貧不娶。依沙門祐法師居十餘年。遂博通經論。因區分部類錄而序之。定林寺經藏其所定也。天監初。除南康王記室兼東宮通事舍人。時七廟饗薦已用蔬果。而二郊農社猶有犧牲。彥和表言。二郊農社宜與七廟同改。詔付尚書議。如所請。尋遷步兵校尉。其為文長於佛理。時有道士造三破論。排抑佛道。彥和作滅惑論以斥之。其略曰。至道宗極。理歸乎一。妙法真境。本固無二。佛之為道。空元無形而萬象並應。寂滅無心而元智彌照。幽數潛會莫見其極。冥功自用靡識其然。顯跡則金容以表聖。應俗則王宮以現生。拔愚以四禪為始。進慧以十
【現代漢語翻譯】 現代漢語譯本：去世。此前，他預先知道自己去世的日期。到了那天，他自覺身體不適，前往同畝的劉之亨處，說：『我將要離世了。』留下遺囑，喪葬一切務必從簡節制，謚號為『貞子』。同時代的劉士深，名杳，是平原人，也愛好學習，記憶力強。天監初年（502年）擔任太學博士，後來代替幾原擔任著作郎，多次陞遷至尚書左丞。大同二年（536年）去世。劉士深親自閱讀佛經，常常行慈悲忍辱。中年喪母后便長期斷絕葷腥。生活清貧節儉，沒有其他嗜好。性格不自誇，不議論別人的是非長短。臨終留下遺囑，用僧侶的法服入殮，用簡陋的靈車運送，安葬在舊墓。不要設定靈堂，不要進行祭奠。他的兒子遵照執行。還有任孝恭，是臨淮人，也擅長寫作文章。武帝時期擔任司文侍郎。起初跟隨蕭寺的云法師學習經論，瞭解佛理。之後便吃素食，持守戒律。太清二年（548年），侯景攻陷臺城，任孝恭被侯景所殺。（《梁書》記載）。
劉彥和
名勰，是東莞莒人。年少喪父，立下志向，愛好學習。家境貧寒，沒有娶妻。依附沙門祐法師居住十餘年，於是廣泛通曉經書理論。因此區分部類，記錄併爲之作序。定林寺的經藏就是他所整理確定的。天監初年（502年），被任命為南康王記室兼東宮通事舍人。當時七廟的祭祀已經使用蔬菜水果，而二郊農社仍然使用犧牲。劉彥和上表建議，二郊農社應該與七廟一樣改用蔬菜水果。皇帝下詔交給尚書討論，結果按照劉彥和的請求執行。不久陞遷為步兵校尉。他所寫的文章擅長闡述佛理。當時有道士撰寫《三破論》，排斥壓制佛教。劉彥和撰寫《滅惑論》來駁斥他。其要點是：至高的道，其根本原理歸於一。精妙的佛法真理，本來就堅定不移，沒有二致。佛的道，空虛玄妙，沒有形體，而萬象都隨之應現；寂靜滅絕，沒有心念，而根本的智慧更加明亮照耀。深奧的道理潛藏會合，沒有人能看到它的盡頭；冥冥中的功用自然而然地發揮作用，沒有人能認識到它的所以然。顯現的跡像是，金色的容貌用來表現聖潔；適應世俗，就在王宮中顯現出生。救拔愚昧的人，以四禪為開始；增進智慧，以十
【English Translation】 English version: He passed away after predicting the date of his death. When the day arrived, feeling unwell, he went to Liu Zhiheng in Tongmu and said, 'I am about to depart.' He left instructions that the funeral should be simple and frugal, and his posthumous title was 'Zhenzi'. At the same time, Liu Shishen, named Yao, from Pingyuan, was also fond of learning and had a strong memory. In the early years of the Tianjian era (502 AD), he served as a Taixue (Imperial Academy) Doctor. Later, he replaced Ji Yuan as a Compiler and was promoted to Left Vice Minister of the Ministry of Personnel. He died in the second year of the Datong era (536 AD). Liu Shishen personally read Buddhist scriptures and often practiced compassion and forbearance. After losing his mother in middle age, he abstained from meat and blood for a long time. He lived a simple and frugal life, with no other hobbies. He was not boastful and did not discuss the rights and wrongs of others. On his deathbed, he left instructions to be buried in monastic robes, transported in a simple hearse, and buried in his old tomb. He forbade setting up a mourning hall or holding memorial services. His son followed his instructions. There was also Ren Xiaogong, from Linhua, who was also skilled in writing. During the reign of Emperor Wu, he served as a Literary Attendant. Initially, he studied Buddhist scriptures and treatises with Dharma Master Yun of Xiao Temple to understand Buddhist principles. Afterwards, he ate vegetarian food and observed the precepts. In the second year of the Taiqing era (548 AD), Hou Jing captured Taicheng, and Ren Xiaogong was killed by Hou Jing. (Recorded in the Book of Liang).
Liu Yanhe
Named Xie, was a native of Ju in Dongguan. He lost his father at a young age and was determined to study hard. His family was poor, and he did not marry. He lived with the Shramana (Buddhist monk) You for more than ten years, and thus became well-versed in Buddhist scriptures and theories. Therefore, he classified and recorded them, and wrote prefaces for them. The Sutra Collection of Dinglin Temple was organized and determined by him. In the early years of the Tianjian era (502 AD), he was appointed as the Secretary of the Prince of Nankang and concurrently as the Palace Attendant of the Eastern Palace. At that time, vegetables and fruits were already used for the sacrifices in the Seven Temples, but animal sacrifices were still used in the suburban agricultural shrines. Liu Yanhe submitted a memorial suggesting that the suburban agricultural shrines should be changed to use vegetables and fruits like the Seven Temples. The emperor issued an edict to the Ministry of Personnel for discussion, and the request was granted. Soon after, he was promoted to Colonel of the Infantry. His writings were skilled in explaining Buddhist principles. At that time, a Taoist wrote the 'Three Destructions Treatise', which rejected and suppressed Buddhism. Liu Yanhe wrote the 'Extinguishing Delusions Treatise' to refute him. Its main points are: The ultimate Dao (the Way), its fundamental principle returns to one. The subtle Dharma (Buddhist teachings) truth, originally firm and unwavering, is not twofold. The Buddha's Dao, empty and mysterious, has no form, yet all phenomena respond to it; tranquil and extinct, without thought, yet the fundamental wisdom shines even brighter. Profound principles are hidden and converge, and no one can see its end; the subtle function naturally takes effect, and no one can recognize its reason. The manifested signs are that the golden appearance is used to express holiness; adapting to the world, it appears in the royal palace to be born. To save the ignorant, it begins with the Four Dhyanas (meditative states); to increase wisdom, it begins with the Ten
地為階。總龍鬼而均誘。涵蠢動而普慈。權教無方不以道俗乖應。妙化無外豈以華戎阻情。是以一音演法。殊譯共解。一乘敷教。異經同歸。經異由權。故孔釋教殊而道契。解同由妙。故梵漢語隔而化通。但感有精粗故教分道俗。亦地有東西故國限內外。其彌綸神化陶鑄群生無異也。然至道雖一。岐路生迷。九十六種俱號為道。聽名則邪正莫辨。驗法則真偽自分。若以粗笑精。以偽謗真。是瞽對離朱而曰我明也。尋有敕與沙門慧震於定林寺證經。功畢啟求出家。先燔𩯭發以自誓。敕許之。遂于寺變服。改名慧地。未期而卒(梁書)。
傅宜事
名縡。北地靈州人。好學能屬文。居母喪。哀毀骨立。士友稱之。陳文帝聞其名。召為撰史學士。除司空府記室。宜事篤信佛法。從興皇寺惠朗法師受三論。盡通其學。時有太心嵩法師著無諍論以詆惠朗。宜事著明道論以釋其難。其略云。無諍論言。比有宏三論者。歷毀諸師。非斥眾學。論中道而執偏心。語忘懷而競獨勝。方學數論更為仇敵。仇歒既構諍斗大生。以此之心而成罪業。罪業不止豈不重增生死苦聚。答曰。三論之興為日久矣。龍樹創其源。除內學之偏見。提婆揚其旨。蕩外道之邪執。欲使大化流而不擁。元風闡而無墜。其言曠。其意遠。其道博。其流深
【現代漢語翻譯】 現代漢語譯本 以大地為講臺。普遍地引導龍、鬼等眾生。包容一切蠢動的生命，給予普遍的慈悲。權巧的教法沒有固定不變的方式，不會因為出家或在家而有所不同。微妙的教化沒有內外之分，不會因為是華夏還是其他民族而有所阻礙。因此，用一種聲音宣講佛法，不同的翻譯都能共同理解；用唯一的佛法教義，不同的經典都能歸於同一真理。經典的不同是由於權宜之計，所以孔子和釋迦牟尼的教義形式不同而道理相合；理解的相同是由於精妙之處，所以梵語和漢語雖然語言隔閡而教化相通。只是因為眾生的感受有粗細之分，所以教義分為出家和在家；也因為地域有東西之分，所以國家有內外之別。但佛法的瀰漫、神妙的教化、對眾生的陶冶，是沒有差異的。然而，至高的道理雖然只有一個，但岔路會產生迷惑。九十六種外道都自稱為『道』，聽其名則難以分辨邪正，驗證其法則才能清楚區分真偽。如果用粗淺的見識嘲笑精深的道理，用虛假的理論誹謗真實的真理，這就是盲人面對離朱（lízhū，傳說中的視力極好的人）卻說自己視力好。後來有皇帝下令讓沙門（shāmén，出家修行的佛教徒）慧震在定林寺翻譯經典。工作完成後，他請求出家，先燒掉頭髮以表明決心。皇帝批準了他的請求，於是他在寺廟裡改變了服裝，改名為慧地。不久就去世了（《梁書》）。
傅宜事
名縡（zāi）。是北地靈州人。愛好學習，擅長寫作。居母喪期間，極度悲傷以至於身體消瘦。士人和朋友們都稱讚他。陳文帝聽到他的名聲，召他為撰史學士，任命為司空府記室。傅宜事篤信佛法，跟隨興皇寺的惠朗法師學習三論，精通其學。當時有太心嵩法師撰寫《無諍論》來詆譭惠朗，傅宜事撰寫《明道論》來解釋其中的難題。其大意是，《無諍論》說：『近來有弘揚三論的人，到處詆譭其他法師，否定各種學說。談論中道卻懷有偏頗之心，口說忘懷卻爭強好勝。把學習數論的人當作仇敵。仇恨和敵對一旦形成，爭鬥就會大大發生。以這樣的心態，就會造成罪業。罪業不止息，豈不是會加重生死輪迴的痛苦？』回答說：『三論的興起已經很久了。龍樹（Nāgārjuna）開創了它的源頭，消除內學的偏見；提婆（Āryadeva）發揚了它的宗旨，掃蕩外道的邪見。想要使佛法廣為流傳而不受阻礙，使根本的教義發揚光大而不衰落。它的言論是如此的開闊，它的意境是如此的深遠，它的道理是如此的博大，它的流傳是如此的深遠。』
【English Translation】 English version Taking the earth as a platform. Universally guiding dragons, ghosts, and all beings. Embracing all sentient life with universal compassion. Skillful teachings have no fixed form, not differing based on whether one is ordained or a layperson. The wondrous transformation has no boundaries, not hindered by whether one is Han Chinese or other ethnicities. Therefore, with one sound expounding the Dharma, different translations can commonly understand; with the one vehicle teaching, different scriptures can return to the same truth. The difference in scriptures is due to expediency, so the teachings of Confucius and Śākyamuni differ in form but agree in principle; the similarity in understanding is due to the subtlety, so Sanskrit and Chinese, though separated by language, are connected through teaching. It is only because beings' feelings are coarse or refined that teachings are divided into ordained and lay; also because regions are east or west that countries are divided into internal and external. But the pervasiveness of the Dharma, the wondrous transformation, and the molding of beings are without difference. However, although the supreme truth is one, divergent paths create confusion. The ninety-six kinds of heretics all call themselves 'the Way,' listening to their names makes it difficult to distinguish right from wrong, verifying their principles allows one to clearly distinguish truth from falsehood. If one uses coarse knowledge to ridicule profound principles, uses false theories to slander true truth, this is like a blind person facing Lízhū (legendary person with excellent eyesight) and saying that they have good eyesight. Later, the emperor ordered the Śramaṇa (Buddhist monk) Huìzhèn to translate scriptures at Dìnglín Temple. After completing the work, he requested to be ordained, first burning his hair to show his determination. The emperor approved his request, so he changed his clothes at the temple and changed his name to Huìdì. He died not long after (from the Book of Liang).
Fu Yi Shi
His name was Zāi. He was from Língzhōu in the northern region. He loved to study and was good at writing. During the mourning period for his mother, he was so grief-stricken that his body became emaciated. Scholars and friends praised him. Emperor Wén of the Chén dynasty heard of his reputation and summoned him to be a scholar of history writing, appointing him as a secretary in the Sīkōng (Minister of Works) office. Fu Yi Shi was a devout believer in Buddhism, and followed the Dharma Master Huìlǎng of Xīnghuáng Temple to study the Three Treatises, mastering their teachings. At that time, Dharma Master Tài Xīn Sōng wrote the 'Treatise on Non-Contention' to criticize Huìlǎng, and Fu Yi Shi wrote the 'Treatise on Clarifying the Way' to explain the difficulties in it. The gist of it is, the 'Treatise on Non-Contention' says: 'Recently there are those who promote the Three Treatises, everywhere slandering other Dharma Masters, denying various doctrines. Talking about the Middle Way but harboring biased hearts, speaking of forgetting but competing to be superior. Treating those who study numerology as enemies. Once hatred and hostility are formed, disputes will greatly arise. With such a mentality, one will create karmic offenses. If karmic offenses do not cease, wouldn't it increase the suffering of the cycle of birth and death?' The reply says: 'The rise of the Three Treatises has been long. Nāgārjuna (Lóngshù) created its source, eliminating the biases of internal learning; Āryadeva (Típó) promoted its purpose, sweeping away the heretical views of external paths. Wanting to make the Dharma widely spread without obstruction, to make the fundamental teachings flourish without decline. Its words are so broad, its intentions are so far-reaching, its principles are so vast, its transmission is so profound.'
。斯固龍象之騰驤。鯤鵬之搏運。寋乘決羽。豈能望其間哉。頃代澆薄。時無曠士。茍習小學以化蒙心。漸染成俗遂迷正路。唯競穿鑿各肆營造。枝葉徒繁本源日翳。一師解說復異一師。更改舊宗各立新意。同學之中取寤復別。如是輾轉添糅倍多。總而用之心無的準。擇而行之何者為正。豈不渾沌傷竅嘉樹弊芽。雖復人說非馬家握靈蛇。以無當之卮同畫地之餅矣。攝山之學則不如是。守一尊本無改作之愚。約文申意杜臆斷之情。言無預設。理非宿構。睹緣爾乃應。見敵然後動。或彌綸而不窮。或消散而無所。凡相酬對隨理詳核。有何嫉詐干犯諸師。且諸師所說為是可毀。為不可毀。若可毀者。毀故宜然。若不可毀。毀自不及。法師何獨蔽護不聽毀乎。且教有大小。備在聖誥。大乘之文則指斥小道。今宏大法。寧得不言大乘之意耶。無諍論言。無諍之道。通於內外。子所須諍者。此用末而救本。失本而營末者也。何則。若依外典。尋書契之前。至淳之世。質樸其心。行不言之教。當於此時。復有何諍。固知本來不諍。是物之真矣。答曰。諍與無諍不可偏執。本之與末又安可知。由來不諍寧知非末。於今而諍何驗非本。夫居后而望前則為前。居前而望后則為后。而前後之事猶如彼此。彼呼此為彼。此呼彼為彼。彼此之名的
居誰處。以此言之。萬事可知矣。本末前後。是非善惡。可恒守耶。何得自信聰明廢他耳目。夫水泡生滅。火輪旋轉。入牢阱受羈紲。生憂畏起煩惱。其失何哉。不與道相應而起諸見故也。相應者則不然。無為也無不為也。善惡不能偕。而未曾離善惡。生死不能至亦終然在生死。故得永離而任放焉。明月在天。眾水咸見。清風在林。群籟畢響。吾豈逆物哉。不入鮑魚不甘腐鼠。吾豈同物哉。誰能知我。共行斯路。浩浩堂堂。豈復見有諍為非。無諍為是。必欲考真偽。觀得失。無過依賢聖之言。檢行藏之理。始終研究。表裡綜覈。使浮辭無所用。詐道自然消。請待后筵以觀其妙矣。歷散騎侍郎太子庶子仆。後主即位。遷秘書監右衛將軍兼中書通事舍人。掌制誥宜事。雖以文章為後主所重。然性剛直。與朝士不相中。會施文慶．沈客卿以便佞干政。而宜事益疏。乃共𧮂宜事受高麗使金。遂下之獄。宜事獄中上書極論後主過失。後主大怒。頃之遣使謂曰。我欲赦卿。卿能改過不。對曰。臣心如面。面可改則臣心可改。後主益怒。遂賜死獄中。年五十五。其後三年而隋滅陳(陳書)。
知歸子曰。彥德宏法以佐治。彥倫護生以全仁。三何肥遁于邱園。茂灌陸沉于朝市。至如裴劉諸子文稱其質。行浮於名。彬彬乎有君子之
【現代漢語翻譯】 現代漢語譯本： 身處何處？從這個問題出發，萬事都可以明白了。根本與末節，先後順序，是非善惡，可以永遠固守嗎？為何要如此自信自己的聰明，而拋棄他人的見聞？水泡的生滅，火輪的旋轉，陷入牢獄遭受束縛，產生憂慮恐懼，生起煩惱，這其中的過失是什麼呢？是因為不與『道』（Dharma，宇宙真理）相應，而生起各種見解的緣故。與『道』相應的則不然，無為而無不為。善與惡不能並存，卻也未曾離開善惡。生死不能到達，卻也終究存在於生死之中。所以能夠永遠脫離，而任其自由自在。明月在天空，所有的水面都能看見它的倒影。清風吹拂樹林，各種聲音都響起來。我怎麼會違逆事物呢？不進入鮑魚堆，就不喜歡腐爛的老鼠。我怎麼會與這些東西相同呢？誰能瞭解我，與我同行在這條道路上？如此浩大光明，哪裡還能見到有人爭論是非？一定要考察真偽，觀察得失，沒有什麼比依據賢聖之言，檢查自己的行為更重要的了。始終研究，表裡綜合考察，使虛浮的言辭無處可用，虛假的『道』（Dharma，宇宙真理）自然消失。請等待之後的宴席，來觀看其中的奧妙吧！ 歷任散騎侍郎、太子庶子、仆。後主（陳後主，553-604）即位后，升任秘書監、右衛將軍兼中書通事舍人，掌管制誥宜事。雖然因為文章被後主所器重，但性格剛直，與朝中士人不合。適逢施文慶、沈客卿以諂媚逢迎干預朝政，而宜事更加被疏遠。於是共同誣陷宜事接受高麗使者的賄賂，於是將他投入監獄。宜事在獄中上書極力論述後主的過失。後主大怒。不久派遣使者對他說：『我想要赦免你，你能改正過錯嗎？』宜事回答說：『我的心像我的臉一樣，臉可以改變，那麼我的心才可以改變。』後主更加憤怒，於是賜他在獄中自盡，享年五十五歲。三年後，隋朝滅亡了陳朝（589年）。 知歸子說：彥德弘揚佛法以輔佐治理國家，彥倫保護生命以成全仁義。三何隱居在山野，茂灌沉淪在朝廷。至於裴劉等諸位，文章與他們的本質相稱，行為卻超過了他們的名聲，彬彬然有君子的風度。
【English Translation】 English version: Where does one reside? From this question, everything can be understood. The root and the branch, the order of before and after, right and wrong, good and evil, can these be eternally held onto? Why be so confident in one's own intelligence, abandoning the hearing and seeing of others? The arising and ceasing of water bubbles, the rotation of fire wheels, falling into prisons and suffering bonds, generating worry and fear, giving rise to afflictions, what is the fault in this? It is because of not being in accordance with the 『Dao』 (Dharma, the universal truth), and giving rise to various views. Those who are in accordance with the 『Dao』 (Dharma, the universal truth) are not like this, acting without acting, and not acting without acting. Good and evil cannot coexist, yet one has never left good and evil. Birth and death cannot arrive, yet one ultimately exists within birth and death. Therefore, one can eternally depart and let go freely. The bright moon is in the sky, and all waters see its reflection. The clear wind is in the forest, and all sounds resonate. How could I go against things? Not entering a pile of abalone, one does not relish rotten rats. How could I be the same as these things? Who can understand me, walking with me on this path? So vast and bright, where can one still see people arguing over right and wrong? If one must examine truth and falsehood, observe gains and losses, there is nothing more important than relying on the words of the wise and saints, and examining the principles of one's own conduct. Study from beginning to end, comprehensively examine both the inside and outside, so that floating words have no use, and false 『Dao』 (Dharma, the universal truth) naturally disappears. Please wait for the later banquet to see its wonders! He successively served as a Gentleman-in-Attendance, an Heir Apparent's Attendant, and a Servant. After the Later Ruler (Chen Houzhu, 553-604) ascended the throne, he was promoted to Director of the Secretariat, General of the Right Guard, and concurrently served as a Drafter of Edicts and Communicator of Affairs in the Imperial Secretariat, in charge of drafting edicts and appropriate matters. Although he was valued by the Later Ruler for his writing, he was upright in character and did not get along with the officials in the court. At that time, Shi Wenqing and Shen Keqing interfered in politics with flattery, and Yi Shi was further alienated. Therefore, they jointly framed Yi Shi for accepting bribes from the envoy of Goryeo, and then put him in prison. In prison, Yi Shi wrote a memorial strongly criticizing the Later Ruler's faults. The Later Ruler was furious. Soon, he sent an envoy to say to him: 'I want to pardon you, can you correct your mistakes?' Yi Shi replied: 'My heart is like my face, if my face can be changed, then my heart can be changed.' The Later Ruler was even more angry, so he granted him death in prison, at the age of fifty-five. Three years later, the Sui Dynasty destroyed the Chen Dynasty (589 AD). Zhigui Zi said: Yan De promoted the Dharma to assist in governing the country, and Yan Lun protected life to fulfill benevolence. San He lived in seclusion in the mountains, and Mao Guan was submerged in the court. As for Pei, Liu, and other gentlemen, their writings matched their essence, but their actions exceeded their reputation, and they had the demeanor of gentlemen.
風矣。梁陳之際。士大夫名學佛者甚眾。然往往持祿保位。視鼎社之遷如去涕唾焉。嗚呼。此豈佛教使然與。吾所以不忘夫傅子也。
汪大紳云。竟體旃檀香。無復有亂之者矣。贊極雅正。轉覺妙遠不測。 卍新續藏第 88 冊 No. 1646 居士傳
居士傳六
竟陵文宣王傳
竟陵文宣王蕭子良者。字雲英。齊武帝第二子也。宋順帝升明三年為會稽太守。督五郡。封聞喜公。自孝武時徴求急速。以郡縣遲緩。始遣臺使。自此公役勞擾。齊既受禪。文宣盡陳其弊。請罷之。建元二年。以母憂去官。仍為丹陽尹。開私倉賑屬縣貧人。請修復古塘。並墾荒田數千頃。高帝納之。會遷官事寢。武帝即位。封竟陵郡王。永明二年為護軍將軍兼司徒。四年進號車騎將軍。時水旱不時。請原除逋租。又請寬刑息役輕賦省徭及罷征交州兵。五年正位司徒。移居雞籠山西邸。招致名僧講論佛法。造經唄新聲。武帝初好射雉。文宣諫止之。及永明末。將復射雉。文宣覆上書曰。忽聞外議。當更射雉。臣下情震越。心懷憂悚。夫衛生保命人獸不殊。重軀愛體彼我無異。故禮云聞其聲不食其肉。見其生不忍其死。豈可以萬乘之尊降同匹夫之樂。天殺無辜傷仁害福。菩薩不殺壽命得長。施物安樂自無恐怖。
【現代漢語翻譯】 現代漢語譯本：唉！在梁朝和陳朝交替之際（公元557-589年），很多士大夫表面上信奉佛教，實際上卻貪戀官位，對於朝代的更替就像丟棄鼻涕唾沫一樣毫不在意。唉！這難道是佛教造成的嗎？所以我才不會忘記傅大士啊。
汪大紳說：『全身都散發著旃檀（梵語：candana，意為檀香）的香味，沒有一絲雜亂。』讚美非常典雅端正，反而讓人覺得玄妙深遠，難以測度。
居士傳六
竟陵文宣王傳
竟陵文宣王蕭子良，字雲英，是齊武帝的第二個兒子。在宋順帝升明三年（公元479年），擔任會稽太守，督管五個郡。被封為聞喜公。自從孝武帝時期，徵收賦稅非常急迫，因為郡縣有所遲緩，就開始派遣臺使。從此百姓因公事勞累騷擾。齊朝取代宋朝後，文宣王詳細陳述了這些弊端，請求停止派遣臺使。建元二年（公元480年），因為母親去世而離職，仍然擔任丹陽尹，打開自己的糧倉賑濟所屬縣的貧困百姓，請求修復古塘，並開墾荒地數千頃。高帝採納了他的建議。恰逢遷官之事停止。武帝即位后，封他為竟陵郡王。永明二年（公元484年），擔任護軍將軍兼司徒。永明四年（公元486年），晉升爲車騎將軍。當時水旱災害不時發生，他請求免除拖欠的租稅，又請求放寬刑罰，停止勞役，減輕賦稅徭役，以及停止徵調交州的士兵。永明五年（公元487年），正式擔任司徒。搬到雞籠山西邊的府邸居住。招攬名僧講論佛法，創作經唄新聲。武帝最初喜歡射雉，文宣王勸諫阻止了他。到了永明末年，武帝將要再次射雉，文宣王再次上書說：『忽然聽到外面的議論，皇上將要再次射雉。臣下心情震動不安，心中充滿憂慮和恐懼。保護生命和愛惜身體，人和動物並沒有什麼不同。重視自身，愛惜身體，彼此之間沒有什麼區別。所以《禮記》上說，聽到動物的叫聲就不吃它的肉，見到活著的動物就不忍心殺死它。怎麼可以用萬乘之尊，降低身份去追求普通百姓的快樂呢？上天殺死無辜的生命，會傷害仁德，損害福報。菩薩不殺生，壽命就能得到延長。給予眾生安樂，自己就不會有恐怖。』
【English Translation】 English version: Alas! During the transition between the Liang and Chen dynasties (557-589 AD), many scholar-officials outwardly professed Buddhism but were actually greedy for official positions, treating the change of dynasties as casually as discarding phlegm and saliva. Alas! Is this caused by Buddhism? That is why I will not forget Fu Dashi.
Wang Dashen said: 'His entire body exudes the fragrance of sandalwood (Sanskrit: candana, meaning sandalwood), without any impurity.' The praise is extremely elegant and upright, making one feel its profound and immeasurable depth.
Biographies of Lay Buddhists Six
Biography of Prince Wenxuan of Jingling
Xiao Ziliang, Prince Wenxuan of Jingling, whose courtesy name was Yunying, was the second son of Emperor Wu of the Qi dynasty. In the third year of the Shengming era of Emperor Shun of the Song dynasty (479 AD), he served as the Grand Administrator of Kuaiji, overseeing five commanderies. He was enfeoffed as Duke of Wenxi. Since the time of Emperor Xiaowu, the collection of taxes had been very urgent, and because the commanderies and counties were slow, imperial envoys were dispatched. From then on, the people were burdened and disturbed by public affairs. After the Qi dynasty replaced the Song dynasty, Prince Wenxuan detailed these malpractices and requested that the dispatch of imperial envoys be stopped. In the second year of the Jianyuan era (480 AD), he left office due to the death of his mother, but continued to serve as the Governor of Danyang, opening his own granaries to relieve the poor people in the counties under his jurisdiction, requesting the repair of ancient ponds, and reclaiming thousands of acres of wasteland. Emperor Gao adopted his suggestions. Coincidentally, the matter of official promotions was suspended. After Emperor Wu ascended the throne, he enfeoffed him as Prince of Jingling. In the second year of the Yongming era (484 AD), he served as General of the Guards and concurrently as Minister of Education. In the fourth year of the Yongming era (486 AD), he was promoted to General of Chariots and Cavalry. At that time, floods and droughts occurred frequently, and he requested the remission of overdue taxes, and also requested the relaxation of punishments, the cessation of corvée labor, the reduction of taxes and levies, and the cessation of the conscription of soldiers from Jiaozhou. In the fifth year of the Yongming era (487 AD), he officially served as Minister of Education. He moved to reside in the western residence of Chicken Cage Mountain. He recruited famous monks to lecture on Buddhist teachings and composed new melodies for sutras. Emperor Wu initially liked to shoot pheasants, and Prince Wenxuan advised him to stop. Towards the end of the Yongming era, Emperor Wu was about to shoot pheasants again, and Prince Wenxuan submitted another memorial, saying: 'I suddenly heard external discussions that Your Majesty is going to shoot pheasants again. The hearts of your ministers are shaken and uneasy, filled with worry and fear. Protecting life and cherishing the body are no different between humans and animals. Valuing oneself and cherishing the body are no different between each other. Therefore, the Book of Rites says that one should not eat the meat of an animal whose cries one has heard, and one cannot bear to kill a living animal that one has seen. How can Your Majesty, with the dignity of the Son of Heaven, lower yourself to pursue the pleasures of ordinary people? Heaven killing innocent lives will harm benevolence and damage blessings. Bodhisattvas who do not kill will have their lifespans extended. Giving sentient beings happiness will ensure that one has no fear.'
不惱眾生身無患苦。臣見此果報。所以日夜劬勤厲身奉法。陛下常日舍財修福。臣私心颙颙尚恨其少。豈可今日復見此事。一損福業追悔便難。愿陛下照臣此誠。曲加三思。帝雖不盡納而深見寵嘉。居常與文惠太子同好釋氏。甚相友悌。文宣敬信尤篤。數于邸園營齋戒。大集朝臣僧眾賦食行水。或躬親其事。一夕夢東方普光世界天王如來說凈住凈行法門。因著凈住子。凈住者。梵語布薩。謂凈身口意如戒而住也。書凡三十一篇。其歸信門云。如來愍念眾生。愛同一子。所以垂形丈六。表現靈儀。顯發眾生欣樂瞻睹。聞聲者證道。見形者解脫。今者雖稟精靈。昏惑障重。進不睹相好莊嚴。退不聞八音辨說。將由罪業深重。煩惱牢固。深憂惡道無由可絕。豈容順默使流晏安。自不堅強其志忘身捨命捍勞忍苦銜悲惻愴者。將恐煩惱熾火無由而滅。無明重闇開了未期。譬如牢獄重囚具嬰眾苦。抱長枷梏大械。帶金鉗負鐵鎖。膿瘡穢爛臭惡纏匝。而欲以此床求見國主貴臣。雖復一心無怠。何由而果。何以故。以其具諸罪惡不離苦具。故若去枷脫鎖。洗垢嚴服。王不我礙自然而現。今欲歸信亦復如斯。將見如來相好光明者。先當凈身口意。洗除心垢。六塵愛染永滅不起。十惡重障淨盡無餘。業累既除表裡俱凈。方可運明想于迦維。
標清心於寶剎。去諸塵勞入歸信門。必然仰睹法身無礎。敬禮諸佛求哀懺悔。既悔已后。常行柔軟調和心。堪受心。不放逸心。寂滅心。真正心。不雜心。無貪吝心。勝心。大心。慈悲安樂心。善歡喜心。度一切心。守護眾生心。無我所心。如來心。發如是等廣勝妙心。專求多聞。修離欲定。奉戒清凈念報恩德。常懷悅豫不捨眾生。其克責身心門云。身為苦本。自所造集。于生死中。復增惡業。是故特須深自克責。經云。見人之過。口不得言。己身有惡。則應發露。書云。君子揚人之美。不伐其善。內外之教。其本均同。所以稱內外者。本非形分。但由心異。若出家之人觀空無常。厭離生死。行出世法。是則為內。乖此為外。在家之人歸崇三寶。持戒修善奉行禮義。是則為內。乖此為外。若欲修行。先自克責。當知求進是假名。退檢是實法。愚闇滅則慧光發。四相遷則戒德顯。故知廉退者進之兆也。貪進者退之萌也。夫求而獲者虛。情有所著則取。傾危失墜之苦。此外道之法也。退而獲者實。意無所戀故得。常安涅槃之樂。斯佛道之法也。當知克責心口是八正之路。撿察身行是解脫之蹤。其慚愧門云。經云。慚愧得具足。能滅闇障故。又云。慚愧如鐵鉤。能制人非法。若無慚愧。與諸禽獸無相異也。慚愧之義以不及為
本。今既理妙難精。觸向乖背一念之間。造過無量。過無量故。慚愧亦應無量。其中枝派不可縷述。姑舉一端。養生之急在於衣食。由此衣食勞亂極深。所須繒纊皮革。無不損生殘命。著他皮肉還養皮肉。乃至食啖一粒之食。非用功夫無由入口。推度前功商量我腹。上入下出常流不止。而於其中選擇精肥。進納軟滑貪嗜美味。無羞無恥。須臾欒改。臭不可近。何有智者于食生貪。若生貪者。大須慚愧。與彼畜獸復何助別。其大忍惡對門云。夫道從苦生。不由樂果。德憑功建。非情所集。故經云。忍辱第一道。于諸眾生心無礙故。以其在苦。則多礙多惱起不善業。今所以得無礙者。良以在礙而修無礙。故礙而不為礙。既于礙而無所礙。豈非忍力之所致乎。經云。娑婆世界五濁之剎。五痛五燒具諸惡報。是故發大乘者多來此土。以救苦為資糧。以拔惱為要行。此土一日修善。勝於他方凈國百千萬劫。夫欲發廣大心行菩薩行。自必履危涉險備受艱難。蹈熾火歷冰霜。攖苦切。甘楚毒。于萬苦中能忍受者。則道場可踐。若無此惱。忍何從生。籍此煩惱起我諸善。所謂塵勞之儔為如來種。當知忍者有力。大人功德之本。所謂忍痛癢。忍思想。忍疾病。忍饑苦。忍疲勞。忍寒暑。忍憂悲。忍熱惱。忍惡罵無恥辱。忍撾打無恚礙。忍
貪慾無愛著。忍憍慢無背道。忍所難忍。忍所難行。忍所難作。忍所難辦。能行此者。真可謂大忍辱矣。其勸請增進門云。勸請者慇勤之至意也。由發慇勤之意。則愿善之情深矣。勸請有二。勸請眾生修行戒善。具諸德本。勸請諸佛救護眾生。說法久住。十方四惡趣。我今悉勸請。修持諸戒行。獲得於人身。十方一切人。我今悉勸請。令修十善業。得生於天上。十方諸天人。我今悉勸請。立登正定聚。得離於惡道。十方諸學人。我今悉勸請。覺察諸煩惱。速登無學地。十方阿羅漢。我今悉勸請。知非究竟位。唯有一佛乘。十方辟支佛。我今悉勸請。成就大悲智。教化諸眾生。人天二乘眾。我今悉勸請。體覺如來藏。修習菩薩行。一切諸菩薩。我今悉勸請。修行十度行。速登於十地。兜率天菩薩。我今悉勸請。常轉不退輪。速下度群生。菩薩智未明。我今悉勸請。金剛滅塵累。顯發真實相。十方一切佛。初成正覺者。我請轉法輪。安樂諸眾生。十方一切佛。若欲舍壽命。我今歸命請。愿久住於世。如是佛菩薩。我今皆勸請。發此慇勤心。是故稽首禮。其隨喜萬善門云。眾生以愚惑故。多懷嫉妒增上之心。是以見人行善則生惡想。摧毀破壞不令成就。然彼前人未必損行。而嫉妒者妄增惱熱。增長惑業生死不絕。是以聖人調
心制意。行此隨喜。亦復勸請眾生如說奉行。十方一切眾。所有微細善。仁義及禮智。孝養謙恭等。慈和及愛敬。廉貞清潔行。若有如是善。我今悉隨喜。離欲在家人。奉修如來戒。三歸五八戒。十善菩薩戒。清凈諸律儀。離惡名聞者。如是諸功德。我今悉隨喜。飯僧施法衣。浴除煩惱垢。救攝諸貧窮。飢寒露窘者。疾病艱危苦。施藥悲憐業。如是等功德。我今悉隨喜。曠路作好井。橋船度人物。園林池花果。施佛並供僧。渴乏除熱惱。其福實無量。如是等功德。我今悉隨喜。造經流法教。然燈發慧明。習誦及轉讀。決了諸義趣。若復為人說。倍增歡喜心。如是諸功德。我今悉隨喜。建立諸塔廟。堂殿及寶剎。彩畫及木像。金銀銅石等。傳寫諸相好。顯示於法身。如是諸功德。我今悉隨喜。若有造僧房。床帳及臥具。令彼息心者。安意于禪林。出入苦空門。次第寂滅觀。如是諸功德。我今悉隨喜。如來大慈悲。善說諸法門。發生隨喜行。令我等修學。隨喜諸聲聞。忍苦度生死。隨喜諸菩薩。不捨惡道受。隨喜十方佛。無畏天人尊。能於三界獄。引出諸眾生。愿令眾生類。悉得於佛道。是故我隨喜。稽首禮諸佛。其迴向佛道門云。迴向者以不著為義。原一切眾生備修萬行。捨身命財。所以不得解脫生死者。皆緣耽著果報
【現代漢語翻譯】 現代漢語譯本 以心來控制意念。實行這種隨喜（mudita，歡喜）之行。也勸請眾生按照佛陀所說的去奉行。十方一切眾生，所有微小的善行，包括仁義、禮儀、禮節和智慧，孝順父母、謙虛恭敬等等，慈愛和睦以及愛戴敬重，廉潔貞正和清凈的行為，如果有這樣的善行，我現在都隨喜讚歎。遠離慾望的在家修行人，奉行修持如來的戒律，三歸（皈依佛、法、僧）、五戒、八戒，十善業道和菩薩戒，清凈的各種律儀，遠離罪惡而有美名的人，像這樣的各種功德，我現在都隨喜讚歎。供養僧人飯食，佈施袈裟法衣，沐浴以去除煩惱污垢，救濟收容那些貧窮的人，以及那些飢寒交迫、暴露在風霜中的人，對於疾病纏身、處境艱難危苦的人，施捨藥物，行慈悲憐憫的事業，像這樣的功德，我現在都隨喜讚歎。在空曠的道路上建造水井，建造橋樑和船隻來運送人，建造園林、池塘，種植花果樹木，佈施給佛，並且供養僧人，解除人們的口渴和消除暑熱煩惱，這樣的福報實在是無量無邊。像這樣的功德，我現在都隨喜讚歎。抄寫佛經，傳播佛法教義，點燃燈火，啓發智慧光明，學習背誦以及傳抄閱讀佛經，徹底明白各種經義的旨趣，如果又能夠為他人解說，更加增添歡喜之心。像這樣的各種功德，我現在都隨喜讚歎。建立各種佛塔和寺廟，殿堂以及寶塔，用彩色繪畫以及木頭雕刻佛像，或者用金銀銅石等材料，描繪和書寫各種佛的相好，來顯示佛的法身。像這樣的各種功德，我現在都隨喜讚歎。如果有人建造僧房，提供床鋪、帳幔以及臥具，讓那些想要止息妄念的人，能夠安心地在禪林中修行，出入于苦空之門，次第修習寂滅的觀想。像這樣的各種功德，我現在都隨喜讚歎。如來具有廣大的慈悲心，善巧地宣說各種佛法法門，從而生起隨喜之行，使我們能夠修學。隨喜那些聲聞（sravaka，聽聞佛陀教誨而證悟的修行者），忍受痛苦，度脫生死輪迴。隨喜那些菩薩（bodhisattva，立志普度眾生的修行者），不捨棄在惡道中受苦的眾生。隨喜十方諸佛，無所畏懼的天人導師，能夠在三界（trailokya，欲界、色界、無色界）的牢獄中，引導救拔出各種眾生。愿令一切眾生，都能夠證得佛道。因此我隨喜讚歎。稽首頂禮諸佛。 其迴向佛道門云：迴向（parinama，將功德迴向給眾生）的意義在於不執著。愿一切眾生修習各種善行，捨棄身命和財物，之所以不能解脫生死輪迴的原因，都是因為貪戀執著果報。
【English Translation】 English version Control the mind with intention. Practice this mudita (joy) practice. Also, encourage all beings to follow the Buddha's teachings. All beings in the ten directions, all subtle good deeds, including benevolence, righteousness, propriety, and wisdom, filial piety, humility, and respect, kindness, harmony, love, and reverence, integrity, chastity, and purity. If there are such good deeds, I now rejoice in them. Lay practitioners who are detached from desires, observe and cultivate the precepts of the Tathagata (Tathagata, Thus Come One), the Three Refuges (Buddha, Dharma, Sangha), the Five Precepts, the Eight Precepts, the Ten Wholesome Deeds, and the Bodhisattva Precepts, pure precepts and disciplines, those who are renowned for being free from evil. I now rejoice in all such merits. Offering food to monks, donating Dharma robes, bathing to remove the defilements of afflictions, rescuing and sheltering the poor, and those who are hungry, cold, and exposed to the elements, for those who are sick, in difficult and dangerous situations, offering medicine, and engaging in compassionate acts. I now rejoice in all such merits. Building wells on open roads, building bridges and boats to transport people, creating gardens, ponds, flowers, and fruits, offering them to the Buddha and providing for the Sangha (Sangha, monastic community), relieving thirst and eliminating heat and vexation. The blessings are truly immeasurable. I now rejoice in all such merits. Creating scriptures, spreading the Dharma teachings, lighting lamps to illuminate wisdom, learning to recite and transcribe scriptures, thoroughly understanding the meaning and purpose of all teachings, and if one can explain them to others, increasing the joy in one's heart. I now rejoice in all such merits. Establishing various pagodas and temples, halls and stupas, painting and sculpting images of the Buddha, using gold, silver, copper, stone, etc., to depict and write various auspicious marks of the Buddha, to reveal the Dharma body of the Buddha. I now rejoice in all such merits. If someone builds a monastery, providing beds, curtains, and bedding, allowing those who wish to calm their minds to peacefully practice in the meditation grove, entering and exiting the gate of suffering and emptiness, gradually cultivating the contemplation of stillness and extinction. I now rejoice in all such merits. The Tathagata has great compassion, skillfully expounding various Dharma gates, thereby generating the practice of rejoicing, enabling us to learn and cultivate. I rejoice in the Sravakas (Sravaka, a disciple who hears the teachings), who endure suffering and cross over the cycle of birth and death. I rejoice in the Bodhisattvas (Bodhisattva, an enlightened being who postpones Buddhahood to help others), who do not abandon beings suffering in evil realms. I rejoice in all the Buddhas of the ten directions, the fearless teachers of gods and humans, who can guide and rescue all beings from the prison of the three realms (trailokya, the three realms of existence). May all beings attain Buddhahood. Therefore, I rejoice. I bow down and pay homage to all the Buddhas. The gate of dedicating merit towards the path of Buddhahood says: Dedication (parinama, the transfer of merit) means non-attachment. May all beings cultivate all kinds of good deeds, sacrificing their lives and possessions. The reason why they cannot be liberated from the cycle of birth and death is because they are attached to the rewards.
不能捨離。若能不執其心。修行攝度。隨有微福回施群生向于佛道者。則于果報不復生著。便於生死蕭然解脫。故經云。如所說修行。迴向為大利。是以一切所作善業。皆應迴向。兼勸眾生不著果報。十方諸眾生。所行微善業。仁孝及謙敬。慈愛柔和等。忠正修禮智。矜逮賑孤窮。如是世俗善。悉迴向佛道。一切諸外道。種種勤苦行。五熱炙其身。投巖赴水火。反縛塗炭等。無量諸邪見。今皆為迴向。同歸正覺道。一切清信士。歸戒行十善。乃至諸女人。亦能修福德。又能善說法。開化眾妙福。迴向施群生。共成無上道。一切弟子眾。聞聲即解悟。善來成比丘。乃至四道果。方便及初觀。空苦非常想。亦回施群生。共向無上道。十方諸辟支。自然成緣覺。深悟在別世。曉了因緣法。隱顯化眾生。獨處樂善寂。如是兼一切。盡迴向佛道。十方諸菩薩。請誦于經法。入禪出禪者。勸總行眾善。如是等三善。一切眾德本。亦回施眾生。歸向無上道。一切諸善等。乃至賢聖果。解空未能窮。有無不雙盡。悉令與一切。同入真妙境。著回有相心。皆向解脫道。如是諸菩薩。我今勸𢌞向。發此無著心。是故稽首禮。其他文多不具載。書成。開筵廣第。集士庶為設講。往復懇到。皆灑然動容。嘆未曾有。九年都下大水。吳興偏劇。文
宣開倉賑救貧病。于第北立廨收養。給衣及藥。十年領尚書令揚州刺史。本官如故。尋復尚書令加中書監。武帝不豫。詔使文宣輔政。文宣素不樂世務。乃推西昌候鸞。詔以鸞佐之。隆昌元年進督南徐州。其年疾篤。謂左右曰。門外應有異。遣人視之。見淮中魚無算浮水上向城門。尋薨。年三十五(齊書．廣宏明集)。
知歸子曰。余嘗考田獵。不見於古帝王之世。虞書曰。疇若予上下。草木鳥獸。商書曰。暨鳥獸魚鱉。咸若其。及物之仁如此。驅而殺之豈其心乎。余觀齊梁間君臣論議。往往能慈心愛物矣。充是心也。勝殘去殺之風不難覯也。文宣所著凈住子。行愿深凈悲智兩足。其游于佛海久如。不可以世智詳矣。於是采著其言尤切要者。而以諫獵一書首之。
汪大紳曰。敘論具大悲心眼。齊梁間學佛人如蕭子良者誠為希有。其克責身心一門尤為法要也。○允初近與吾書。自述往日超佛越祖大願力。原來只是放失其心而不知求。近來始信得千聖萬賢總法門。出不得求放心一語。此是眾生往來三界疲極自息證驗也。然吾不敢輒為之助喜。以允初有求心甚深甚重。以有求心求放心。將心覓心。求而又求。又要弄出無數伎倆。捏出無數鬼怪。放心不益甚乎。來書儒佛雙關。一念捨不得佛。一念又捨不得儒。儒
【現代漢語翻譯】 現代漢語譯本：他打開糧倉賑濟貧困和患病的人，在都城的北部設立住所收養他們，供給衣物和藥物。十年時，他兼任尚書令、揚州刺史，原官職不變。不久又任尚書令，加中書監。武帝（南朝梁武帝蕭衍，502-549在位）病情嚴重，下詔讓文宣（蕭子良）輔佐朝政。文宣向來不喜歡世俗事務，於是推舉西昌侯蕭鸞。武帝下詔讓蕭鸞輔佐他。隆昌元年（南齊，494年），他晉升爲督南徐州。同年病情加重，對身邊的人說：『門外應該有異常。』派人去看，看見淮河中的魚無數浮在水面上，面向城門。不久去世，年三十五歲（《齊書·廣弘明集》）。
知歸子說：『我曾經考察田獵之事，在古代帝王的時代沒有見到過。虞書（《尚書·虞書》）說：考察你對上下的貢獻，包括草木鳥獸。商書（《尚書·商書》）說：以及鳥獸魚鱉，都順應它們的本性。』如此愛護萬物，驅趕並殺害它們，難道是他們的本心嗎？我觀察齊梁（南齊和南梁）之間的君臣議論，往往能夠慈心愛物。充實這種心，戰勝殘暴，去除殺戮的風氣就不難看到了。文宣所著的《凈住子》，行愿深凈，悲智兩足，他遨遊于佛海之中很久了，不可以世俗的智慧來詳盡瞭解。於是我採納並記錄他所說的話，尤其是那些切要的，並以《諫獵》一書作為開篇。
汪大紳說：『敘論具備大悲心眼，齊梁之間學佛的人像蕭子良這樣的人確實很少見。他剋制自身心念這一方面尤其重要。允初最近寫信給我，自述往日超越佛祖的大願力，原來只是放縱失去本心而不知道尋求。近來才相信千聖萬賢的總法門，離不開求放心這一個詞。這是眾生往來三界疲憊至極而自然止息的驗證。然而我不敢輕易為他感到高興，因為允初有求心非常深重，以有求之心來尋求放心，將心覓心，求而又求，又要弄出無數伎倆，捏造出無數鬼怪，放心豈不是更加困難？來信儒佛雙關，一念捨不得佛，一念又捨不得儒。
【English Translation】 English version: He opened granaries to relieve the poor and sick, and established residences in the north of the capital to take them in, providing clothing and medicine. In the tenth year, he concurrently held the positions of Minister of the Imperial Secretariat and Governor of Yangzhou, while retaining his original post. Soon after, he was again appointed Minister of the Imperial Secretariat, with the added title of Supervisor of the Imperial Secretariat. When Emperor Wu (Emperor Wu of the Southern Liang Dynasty, Xiao Yan, reigned 502-549) was seriously ill, he issued an edict ordering Wenxuan (Xiao Ziliang) to assist in the government. Wenxuan had never enjoyed worldly affairs, so he recommended Xiao Luan, the Marquis of Xichang. The emperor issued an edict ordering Xiao Luan to assist him. In the first year of Longchang (Southern Qi, 494), he was promoted to Governor of Southern Xuzhou. In the same year, his illness worsened, and he said to those around him, 'There should be something unusual outside the door.' He sent someone to look, and they saw countless fish in the Huai River floating on the water, facing the city gate. He died soon after, at the age of thirty-five (from 'Book of Qi, Guang Hongming Collection').
Zhiguizi said, 'I have examined the matter of hunting and have not seen it in the times of the ancient emperors. The Book of Yu (from 'Book of Documents, Book of Yu') says, 'Examine your contributions to those above and below, including plants, trees, birds, and animals.' The Book of Shang (from 'Book of Documents, Book of Shang') says, 'And birds, animals, fish, and turtles, all follow their nature.' Such is their benevolence towards all things. How could driving them and killing them be their true intention? I have observed the discussions of the rulers and ministers during the Qi and Liang (Southern Qi and Southern Liang) dynasties, and they were often able to have a compassionate heart and love all things. If this heart is cultivated, the atmosphere of overcoming cruelty and eliminating killing will not be difficult to achieve. The 'Jingzhuzi' written by Wenxuan, his vows and practices are profound and pure, his compassion and wisdom are complete. He has been traveling in the sea of Buddha for a long time, and it cannot be fully understood with worldly wisdom. Therefore, I have adopted and recorded his words, especially those that are essential, and I have used the book 'Admonition Against Hunting' as the opening chapter.'
Wang Dashen said, 'The narrative possesses the eyes of great compassion. It is indeed rare to find someone like Xiao Ziliang among those who studied Buddhism during the Qi and Liang dynasties. His discipline in restraining his own mind is particularly important. Recently, Yun Chu wrote to me, describing his past great vows to surpass the Buddhas and ancestors, but it turned out that he was simply indulging in losing his mind without knowing how to seek it. Recently, he has come to believe that the general method of thousands of sages and worthies cannot be separated from the phrase 'seeking the lost mind'. This is the verification of beings traveling in the three realms, becoming exhausted and naturally ceasing. However, I dare not easily rejoice for him, because Yun Chu has a very deep and heavy seeking mind. Using a seeking mind to seek the lost mind, using the mind to find the mind, seeking and seeking again, he will create countless tricks and fabricate countless ghosts. Wouldn't it make it even more difficult to set the mind at ease? The letter refers to both Confucianism and Buddhism, one moment unwilling to give up Buddhism, and the next moment unwilling to give up Confucianism.'
佛交爭。朱子嘗判為隱微深痼之疾。此放心之病之大者。允初其能覺之乎。允初性燥。每喜捻著一面令牌。道急急如律令者。安知不奉孟子為太上老君。硬捉一物把持定了為護身符乎。此瞞心之大者。非但放先其心而已。如上種種諸病。吾皆為允初打算過耒。吾安敢為之助喜。吾於是如法思惟。不輕不重。為允初打算出一退字來。又恐允初承虛接響。過了適檢子良傳說。那段因緣極是法要。直判出外道佛道。界限極是分明。吾遂決意將那退字助喜。留此一段因緣在傳后發揮去者。第一要講明求放心法要入手處。朱子道得好。不是將心覓心。只是一念悚然。心便在這裡了。徹始徹終處。程子道得好。聖賢千言萬語。只是要人將已放之心收入腔子里。自能尋向上去。此兩則公案若能透得。以上所說病痛頓爾消殺去矣。允初允初。你說那求放心一句子。為學佛關鍵也。說得有來歷。你看釋迦老子至達摩以下諸位先生。與諸魔及一切外道做盡冤家對頭。你道是甚意思。只為諸魔外道放失其心。流轉三界輪迴六道。萬劫長夜。所以諸位先生苦苦哀哀勸他學問。佛說恒河沙數。祖說一字不立。只是要覺他本心而已。諸魔外道本心頓覺。便是佛。便是祖。本是一家眷屬。你何苦放他去做出事來。為魔為外道。自取長夜之不妙乎。允初
所說豈不有來歷。然必如子良判出佛道外道。界限方得分明。魔道外道俱是絕頂聰明人。聰明反被聰明誤。貪進不已放失其心。咄。魔了也。咄。外道了也。釋迦老子也曾放失其心。貪進不已。直走到非非想天。咄外道了。也一念悚然。忽然退位本心。方得發現。所以子良說那求進是假名。退撿是實法。真是法要也。你看釋迦老子不獨與諸魔外道做盡冤家對頭。且向一身中與五蘊．六根．六塵及一切山河大地做盡冤家對頭。是甚意思。只為五蘊是放心的大浪子。走了走了。走向六根去也。走了走了。走向六塵去也。走了走了。走向一切山河大地去也。走了走了走向輪迴三界流轉六道去也。吾佛悲之。所以苦苦哀哀勸他學問。喚轉他耳。多嘴老漢說到此。允初舊病復發。肚裡打葬道。原來釋迦老子與一切人天作眼目。果然大慈父。大恩師。大紳佛學果然透徹。吾今要奉勸大紳與渠。破除世覺專心尊奉釋迦求佛覺去也。咄。允初又放失其心矣。不見惠能道得好。佛法在世間。不離世間覺。離世覓菩提。恰如求兔角。正見名出世。邪見名世間。邪正盡打卻。菩提性宛然。咄。 卍新續藏第 88 冊 No. 1646 居士傳
居士傳七
傅大士傳
傅大士者。名翕。號善慧。義烏人也。齊建武四年
【現代漢語翻譯】 現代漢語譯本 所說的難道沒有來歷嗎？然而必須像子良那樣判別出佛道和外道（佛教以外的宗教或哲學），界限才能分明。魔道和外道都是極其聰明的人，卻聰明反被聰明誤，貪求不止而喪失本心。咄！成了魔了！咄！成了外道了！釋迦老子（釋迦牟尼佛）也曾喪失本心，貪求不止，一直走到非非想天（三界天的最高層）。咄！成了外道了！也曾一念悚然，忽然退回本心，才得以發現真性。所以子良說那求進是假名，退撿是實法，真是法要啊。你看釋迦老子不只與諸魔外道做盡冤家對頭，而且向自身中與五蘊（色、受、想、行、識）、六根（眼、耳、鼻、舌、身、意）、六塵（色、聲、香、味、觸、法）以及一切山河大地做盡冤家對頭。是什麼意思？只因爲五蘊是放心的大浪子，走了走了，走向六根去了；走了走了，走向六塵去了；走了走了，走向一切山河大地去了；走了走了，走向輪迴三界（欲界、色界、無色界）流轉六道（天、人、阿修羅、地獄、餓鬼、畜生）去了。吾佛（釋迦牟尼佛）悲憫他們，所以苦苦哀哀勸他們學問，喚回他們的本性。多嘴老漢說到這裡，允初舊病復發，肚裡打著算盤道：原來釋迦老子與一切人天（人和天人）作眼目，果然是大慈父、大恩師。大紳佛學果然透徹，我如今要奉勸大紳與他，破除世俗的覺悟，專心尊奉釋迦求佛覺去吧。咄！允初又喪失本心了。不見惠能（六祖慧能）說得好：『佛法在世間，不離世間覺。離世覓菩提（覺悟），恰如求兔角（不存在的事物）。正見名出世，邪見名世間。邪正盡打卻，菩提性宛然。』咄！ 卍新續藏第 88 冊 No. 1646 居士傳
居士傳七
傅大士傳
傅大士，名翕，號善慧，義烏人。生於齊建武四年（497）。
【English Translation】 English version What is said, doesn't it have a source? However, it must be like Ziliang's judgment, distinguishing clearly between the Buddhist path and external paths (religions or philosophies outside of Buddhism), so that the boundaries are clear. The demonic path and external paths are all extremely intelligent people, but their intelligence is turned against them, becoming misguided by their own cleverness. They are endlessly greedy, losing their original mind. Tut! They have become demons! Tut! They have become followers of external paths! Shakya Laozi (Shakyamuni Buddha) also once lost his original mind, endlessly greedy, going all the way to the Heaven of Neither Perception Nor Non-Perception (the highest realm of the Three Realms). Tut! He became a follower of external paths! He also had a moment of fear, suddenly retreating to his original mind, and only then was he able to discover his true nature. Therefore, Ziliang said that seeking advancement is a false name, while retreating and examining oneself is the true method. This is truly the essence of the Dharma. Look at Shakya Laozi, not only making enemies with all the demons and followers of external paths, but also making enemies with the five skandhas (form, feeling, perception, volition, consciousness), the six senses (eye, ear, nose, tongue, body, mind), the six sense objects (form, sound, smell, taste, touch, dharma), and all the mountains and rivers and the great earth within himself. What does this mean? It is only because the five skandhas are reckless prodigal sons, wandering away, wandering towards the six senses; wandering away, wandering towards the six sense objects; wandering away, wandering towards all the mountains and rivers and the great earth; wandering away, wandering towards the cycle of reincarnation in the Three Realms (Desire Realm, Form Realm, Formless Realm) and the Six Paths (heaven, human, asura, hell, hungry ghost, animal). Our Buddha (Shakyamuni Buddha) pities them, so he bitterly and sorrowfully advises them to learn and awaken their original nature. The talkative old man said this, and Yun Chu's old illness relapsed, and he calculated in his belly, saying: So Shakya Laozi is the eye for all humans and devas (humans and celestial beings), truly a great compassionate father and a great benevolent teacher. Da Shen's understanding of Buddhism is truly thorough. I must now advise Da Shen and him to abandon worldly enlightenment and wholeheartedly venerate Shakya and seek Buddhic enlightenment. Tut! Yun Chu has lost his original mind again. Don't you see that Huineng (the Sixth Patriarch Huineng) said it well: 'The Buddha-dharma is in the world, inseparable from worldly awareness. To seek Bodhi (enlightenment) apart from the world is like seeking rabbit horns (something that does not exist). Right view is called transcendence, wrong view is called worldliness. When both right and wrong are completely discarded, the Bodhi-nature is clearly present.' Tut! 卍 New Continued Collection, Volume 88, No. 1646, Biography of Laymen
Biography of Laymen Seven
Biography of Layman Fu Daishi
Fu Daishi, whose name was Xi and whose title was Shanhui, was a native of Yiwu. He was born in the fourth year of Jianwu during the Qi Dynasty (497 AD).
生於雙林鄉傅宣慈家。十六納劉氏女曰妙光。生二子曰普建．普成。會有天竺嵩頭陀訪之曰。吾與汝毗婆尸佛所發誓。今兜率宮衣缽見在。何日當還。因命臨水觀影。見圓光寶蓋。大士笑曰。爐韛之所多鈍鐵。良醫之門足病人。度生為急。何思彼樂乎。嵩指松山頂曰。此可棲也。大士躬耕而居之。有人盜菽麥瓜果。大士即與籃籠盛去。日常營作。夜歸行道。見釋迦．金粟．定光三如來放光襲其體。自謂得首楞嚴定。苦行七年欲導群品。梁武帝時遣弟子奉書詣闕曰。雙林樹下當來解脫善慧大士白國主救世菩薩。條上中下善希能受持。其上善略以虛懷為本。不著為宗。無相為因。涅槃為果。其中善略以治身為本。治國為宗。天上人間果報安樂。其下善略以護養眾生勝殘去殺。普令百姓皆稟六齋。今聞皇帝崇法欲申論義。未遂襟懷。故遣弟子傅暀告白。太樂令何昌以書進。詔遣迎至。武帝問從來師事何人。答曰。從無所從。來無所來。師事亦爾。異日武帝請講金剛經。大士才升座。以尺揮案一下便下座。帝愕然。大士曰。陛下會不。曰不會。大士曰。大士講經竟。一日講經次。帝至。眾皆起。大士端坐不動。眾報曰。聖駕臨此。何不起。大士曰。法地若動。一切不安。尋還雙林著心王銘云。觀心空王。元妙難測。無形無相。
有大神力。能滅千災。成就萬德。體性雖空。能施法則。觀之無形。呼之有聲。為大法將。心戒傳經。水中鹽味。色里膠青。決定是有。不見其形。心王亦爾。身內居停。面門出入。應物隨情。自在無礙。所作皆成。了本識心。識心見佛。是心是佛。是佛是心。唸唸佛心。佛心念佛。欲得早成。戒心自律。凈律凈心。心即是佛。除此心王。更無別佛。欲求成佛。莫染一物。心性雖空。貪嗔體實。入此法門。端坐成佛。到彼岸已。得波羅蜜。慕道真士。自觀自心。知佛在內。不向外尋。即心即佛。即佛即心。心明識佛。曉了識心。離心非佛。離佛非心。非佛莫測。無所堪任。執空滯寂。於此漂沉。諸佛菩薩。非此安心。明心大士。悟此元音。身心性妙。用無更改。是故智者。放心自在。莫言心王。空無體性。能使色身。作邪作正。非有非無。隱顯不定。心性離空。能凡能聖。是故相勸。好自防慎。剎那造作。還復漂沈。清凈心智。如世黃金。般若法藏。並在身心。無為法寶。非淺非深。諸佛菩薩。了此本心。有緣遇者。非去來今。又有偈曰。夜夜抱佛眠。朝朝還共起。起坐鎮相隨。語嘿同居止。纖毫不相離。如身影相似。欲識佛去處。祇這語聲是。又曰。有物先天地。無形本寂寥。能為萬象主。不逐四時凋。又曰。空手
【現代漢語翻譯】 現代漢語譯本 具有大神力，能夠消滅千種災難，成就萬種功德。它的本體性質雖然是空性的，卻能施予法則。觀察它時沒有形狀，呼喚它時卻有聲音。它是大法的將領，以心戒來傳授經典。就像水中的鹽味，顏料里的膠青，可以確定它的存在，卻看不見它的形狀。心王也是如此，在身體內居住停留，從面門出入，隨著外物而變化情感，自在無礙，所作所為都能成功。瞭解根本，認識心，認識心就能見到佛。這個心就是佛，佛就是這個心。唸唸都是佛心，佛心念念不離佛。想要早日成就，就要用戒心來約束自己。清凈戒律，清凈心，心就是佛。除了這個心王，再沒有別的佛。想要成佛，就不要沾染任何事物。心性雖然是空性的，貪婪和嗔恨的本體卻是實在的。進入這個法門，端坐就能成佛。到達彼岸之後，就能得到波羅蜜（paramita，到彼岸）。仰慕真道的修行人，要自己觀察自己的心，知道佛在自身之內，不要向外尋求。即心即佛，即佛即心。心明就能認識佛，明白就能認識心。離開心就沒有佛，離開佛就沒有心。不是佛就無法測度，一無是處。執著于空性而停滯于寂滅，就會在此沉淪。諸佛菩薩，不是這樣來安住自己的心。明白心的大士，領悟了這個根本的聲音。身心性是微妙的，作用沒有更改。因此智者，放心自在。不要說心王，空無體性，它能使這個色身，作惡作正。非有非無，隱顯不定。心性脫離空性，能成為凡人也能成為聖人。因此互相勸告，好好地謹慎防守。剎那間的造作，還會再次漂泊沉淪。清凈的心智，就像世間的黃金。般若（prajna，智慧）的法藏，都在身心中。無為的法寶，非淺非深。諸佛菩薩，瞭解這個本心。有緣遇到的人，沒有過去、現在、未來之分。 又有偈語說：『夜夜抱著佛入眠，朝朝還與佛同起。起身坐下都相隨，說話沉默也同居止。』 『纖毫也不相分離，就像身影相似。想要知道佛在哪裡，就在這說話的聲音里。』 又說：『有一樣東西先於天地而存在，沒有形狀原本寂靜空虛。能夠作為萬物的君主，不隨著四季而凋零。』 又說：『空手』
【English Translation】 English version It possesses great divine power, capable of extinguishing a thousand calamities and accomplishing myriad virtues. Although its essential nature is emptiness, it can bestow laws. When observed, it has no form, but when called upon, it has a voice. It is the general of the Great Dharma, transmitting scriptures through the precepts of the mind. Like the taste of salt in water, or the glue in paint, its existence can be determined, but its form cannot be seen. The Mind-King is also like this, residing and dwelling within the body, entering and exiting through the face, changing emotions according to external things, free and unhindered, accomplishing all that it does. Understanding the root, recognizing the mind, recognizing the mind allows one to see the Buddha. This mind is the Buddha, and the Buddha is this mind. Every thought is the Buddha-mind, and the Buddha-mind is in every thought. If you wish to achieve enlightenment quickly, use the mind of precepts to restrain yourself. Purify the precepts, purify the mind, the mind is the Buddha. Apart from this Mind-King, there is no other Buddha. If you wish to become a Buddha, do not be tainted by anything. Although the nature of the mind is emptiness, the substance of greed and hatred is real. Enter this Dharma gate, and you can become a Buddha by sitting upright. After reaching the other shore, you can attain paramita (paramita, to the other shore). Those who admire the true path should observe their own minds, knowing that the Buddha is within, and not seek outwards. Mind is Buddha, and Buddha is mind. A clear mind recognizes the Buddha, and understanding recognizes the mind. Without the mind, there is no Buddha, and without the Buddha, there is no mind. That which is not Buddha cannot be measured and is useless. Clinging to emptiness and stagnating in silence will cause one to sink here. The Buddhas and Bodhisattvas do not settle their minds in this way. Great beings who understand the mind realize this fundamental sound. The body, mind, and nature are subtle, and their function does not change. Therefore, wise people, set your minds free and at ease. Do not say that the Mind-King is empty and without substance, for it can cause this physical body to do evil or good. Neither existent nor non-existent, its appearance and disappearance are uncertain. The nature of the mind is free from emptiness, capable of becoming an ordinary person or a sage. Therefore, I advise each other to be careful and cautious. A moment's creation will cause one to drift and sink again. A pure mind and wisdom are like gold in the world. The treasury of prajna (prajna, wisdom) is within the body and mind. The treasure of non-action is neither shallow nor deep. The Buddhas and Bodhisattvas understand this original mind. Those who encounter it by chance have no past, present, or future. Furthermore, there is a verse that says: 'Night after night, I sleep embracing the Buddha, and morning after morning, I rise with the Buddha.' 'Rising and sitting, we always accompany each other, speaking and remaining silent, we dwell together.' 'Not separating even a hair's breadth, like a shadow resembling each other. If you want to know where the Buddha is, it is in this speaking voice.' It also says: 'There is something that existed before heaven and earth, without form, originally silent and empty. It can be the master of all things, not withering with the four seasons.' It also says: 'Empty hands'
把鋤頭。步行騎水牛。人從橋上過。橋流水不流。太建元年嵩頭陀先於柯山靈巖寺入滅。大士曰。嵩公兜率待我。不可留也。四月二十四日示眾曰。此身眾苦所集。甚可厭惡。須慎三業。精修六度。若墜地獄。卒難得出。弟子曰。師之發跡可得聞乎。曰。我從第四天來。為度汝等。次補釋迦。大品云。有菩薩從兜率天來。諸根猛利。疾與般若相應。即吾身是也。言訖趺坐而終。年七十三(五燈會元．佛祖通載)。
知歸子曰。初祖入梁。機不契。去而之少林。人以此為梁武惜。然當時如寶誌公．傅大士並傳佛心印。闡大乘法。徘徊於梁。而梁武執著福罪因緣。貪圖小果。醉有為佛事。沉湎不醒。一微戛漢遮蓋本真。皎日當空覆盆絕照。豈不哀哉。菩薩深慈。眾生迷倒。于大士傳可觀焉。
汪大紳云。自家屋裡人。說自家屋裡話。讀之通身毛孔皆笑。朱子于大士偈蓋嘗有取焉。予安得游朱子之門。日夕饜飫家常話乎○五宗興而說法如雷。連那即心即佛。送他一拳。連那萬象主。與他一腳。傅大士竟成老婆禪去矣。門外漢試猜看。畢竟是同是別。 卍新續藏第 88 冊 No. 1646 居士傳
居士傳八
荊山居士傳
荊山居士陸法和者。不知何許人也。齊梁間隱於江陵百里洲。
【現代漢語翻譯】 現代漢語譯本： 扛著鋤頭，步行騎著水牛。人們從橋上走過，橋是固定的，水卻在流淌。 太建元年（569年），嵩頭陀先在柯山靈巖寺圓寂。傅大士說：『嵩公在兜率天等待我，我不能留在這裡。』四月二十四日，他告訴眾人說：『這個身體是眾苦聚集而成，非常令人厭惡。必須謹慎對待身、口、意三業，精進修行佈施、持戒、忍辱、精進、禪定、智慧六度。如果墮入地獄，就很難出來了。』弟子問：『老師的發跡可以讓我們知道嗎？』傅大士說：『我從第四天（兜率天）而來，爲了度化你們。將來補處釋迦牟尼佛的位置。《大品般若經》說：有菩薩從兜率天而來，諸根敏銳，迅速與般若相應，說的就是我。』說完，就結跏趺坐而終，享年七十三歲（出自《五燈會元》、《佛祖統紀》）。
知歸子說：達摩祖師初到梁朝，與梁武帝的根機不相契合，於是離開去了少林寺。人們因此認為梁武帝很可惜。然而當時像寶誌公、傅大士都在弘揚佛的心印，闡述大乘佛法，在梁朝傳法。而梁武帝卻執著于福罪因緣，貪圖小果，沉醉於有為的佛事，沉湎不醒。一丁點的微塵就能遮蓋本真的光明，即使皎潔的太陽當空照耀，也被倒扣的盆子遮蔽而無法發揮作用，這難道不可悲嗎？菩薩具有深厚的慈悲心，而眾生卻如此迷惑顛倒，從傅大士的傳記中就可以看到這一點。
汪大紳說：自己家裡的人，說自己家裡的話。讀了之後全身的毛孔都感到喜悅。朱熹對於傅大士的偈語大概有所取用。我怎麼能夠進入朱熹的門下，每天都能夠充分地享用這些家常話呢？五宗興盛，說法如雷霆萬鈞，即使是說『即心即佛』，也要送他一拳；即使是說『萬象之主』，也要踢他一腳。傅大士最終變成了老婆禪。門外漢試著猜猜看，這到底是相同還是不同。 （出自《卍新續藏》第88冊 No. 1646 《居士傳》）
《居士傳》八
《荊山居士傳》
荊山居士陸法和，不知道是哪裡人。齊、梁之間隱居在江陵百里洲。
【English Translation】 English version: Carrying a hoe, walking and riding a water buffalo. People pass over the bridge, the bridge is still, but the water flows. In the first year of Taijian (569 AD), Monk Song passed away at Lingyan Temple in Keshan. Great Master Fu said, 'Monk Song is waiting for me in Tushita Heaven, I cannot stay here.' On the twenty-fourth day of the fourth month, he told the assembly, 'This body is a collection of all sufferings, it is very disgusting. One must be careful of the three karmas (body, speech, and mind), diligently cultivate the six paramitas (generosity, discipline, patience, diligence, concentration, and wisdom). If one falls into hell, it will be difficult to get out.' A disciple asked, 'Can we know the origins of the Master?' Fu Daishi said, 'I came from the fourth heaven (Tushita Heaven) to liberate you. I will succeed Shakyamuni Buddha in the future. The Mahaprajnaparamita Sutra says, 'There are Bodhisattvas who come from Tushita Heaven, whose faculties are sharp and quickly correspond to prajna (wisdom),' that is me.' After speaking, he sat in full lotus posture and passed away, at the age of seventy-three (from 'Wudeng Huiyuan' and 'Fozu Tongji').
Zhiguizi said: When the First Patriarch (Bodhidharma) arrived in Liang, his teachings did not resonate with Emperor Wu of Liang, so he left for Shaolin Temple. People think this was a pity for Emperor Wu of Liang. However, at that time, people like Master Baozhi and Great Master Fu were propagating the mind-seal of the Buddha and expounding the Mahayana Dharma in Liang. But Emperor Wu of Liang was attached to the causes and conditions of blessings and sins, greedy for small fruits, and indulged in meritorious deeds with effort, immersed and unawakened. A tiny speck of dust can cover the true light, and even when the bright sun shines in the sky, it is blocked by an overturned bowl, unable to illuminate. Is this not lamentable? Bodhisattvas have deep compassion, but sentient beings are confused and deluded, which can be seen in the biography of Great Master Fu.
Wang Dashen said: People from the same family speak the language of the same family. Reading it makes every pore of the body feel joyful. Zhu Xi probably took something from Great Master Fu's verses. How can I enter Zhu Xi's door and be able to fully enjoy these everyday conversations day and night? When the Five Schools flourished, their teachings were like thunder, even if they said 'Mind is Buddha,' they would give you a punch; even if they said 'Lord of all phenomena,' they would kick you. Great Master Fu eventually became 'old woman's Zen.' Outsiders, try to guess, is it the same or different? (From 'Wan Xu Zang Jing' Volume 88 No. 1646 'Biographies of Lay Practitioners')
'Biographies of Lay Practitioners' Eight
'Biography of Lay Practitioner of Jingshan'
Lu Fahe, the Lay Practitioner of Jingshan, is unknown from where. During the Qi and Liang dynasties, he lived in seclusion on Bailizhou in Jiangling.
衣食居處一與戒行沙門同。耆老自幼見之。容色常定。人莫能測也。既居荊州高要縣紫石山。無故舍去。俄而有蠻亂侯景之降梁也。居士謂南郡朱元英曰。貧道助檀越擊之。元英曰。侯景為國立效。擊之何也。不省。及景圍臺城。居士時在青溪山。元英往問曰景事云何。居士曰。凡人取果。宜待熟時。不撩自落。檀越但待景熟時。何勞問也。固問之。則曰。亦克亦不克。景遣其將任約擊湘東王于江陵。居士乃詣湘東乞征。約召諸蠻子弟八百人誓之江津。且發湘東。復遣胡僧祐領兵千餘益其軍。居士笑曰。吾兵馬甚盛。何須此。江陵多神祠。人俗祈禱即驗。自居士軍出。祈禱無驗者。人以為神皆從行也。至赤沙湖與約相對。居士乘輕舟不甲冑沿流而下。去約軍一里而還。謂將士曰。吾觀彼龍軍睡不動。吾軍之龍甚踴躍。即攻之。逐縱火舫於前而風逆。居士執白羽扇麾風。風即返。約眾見梁兵步水上。遂大潰。眾皆投水死。而約逃竄不知處。居士曰。明日日中當得。及期未得。人問之。居士曰。吾前於此洲水涸時建一剎。語檀越等。此雖為剎實賊標。今何不向標下求。如其言。果於水中見約抱剎仰頭。才出鼻遂擒之。約見居士求死。居士曰。檀越與王有緣。決無他慮。王於後且當得檀越力也。湘東果釋之。用為郡守。及魏
圍江陵。約以兵赴救力戰。如居士言。居士既平約。會蜀賊將至。請守巫峽待之。乃總諸軍而往。親運石以填江。三日水不流。橫以鐵鎖。武陵王紀果遣蜀兵來渡。峽口勢蹙進退不可。居士與王琳一戰殄之。居士為人言若不出口。及有所論則雄辨無敵。生平多諸靈異。嘗于襄陽城北大樹下畫地方二尺。令弟子掘之。得一龜。長尺半。以杖叩之曰。汝欲出不能。數百歲矣。不逢我者豈見天日乎。為授三歸。初入疊山。多惡疾人。居士為採藥療之。率不過三服即差。即求為弟子。山中毒蟲猛獸授以禁戒。即不復噬螫。所泊江湖。每於岸側表云。此處放生漁者即皆無所得。得即大風雷。放之乃定。將兵時禁諸軍漁捕甚嚴。有竊違者中夜即有猛獸來欲噬之。或亡其船。纜有小弟子戲截蛇頭。已而詣居士。居士曰。何殺蛇。弟子愕。指曰是非汝所殺者乎。弟子乃見蛇頭齰褲襠。振之不落則恐。居士使懺悔。為蛇作功德。又有人以牛試刀。斷牛頭。已而詣居士。居士曰。有一斷頭牛就卿徴命殊急。若不為作功德一月內報至。其人弗信。少日果死。梁元帝即位。以居士為都督郢州刺史封江業縣公。已而加司徒。部曲數千人通呼為弟子。唯以道術為化。不以法獄。其市法以空櫝鎖置道間。上開一孔受錢。賈人計貨輸稅。自委諸櫝中。及
【現代漢語翻譯】 現代漢語譯本 包圍江陵。約定以軍隊前往救援並奮力作戰，就像居士所說的那樣。居士已經平定了約定，恰逢蜀地的賊寇將要到來，請求鎮守巫峽等待他們。於是統領各路軍隊前往，親自搬運石頭來填塞江面，三天之內江水不再流動，橫著用鐵索封鎖。武陵王蕭紀果然派遣蜀兵前來渡江，峽口地勢狹窄，進退不得。居士與王琳交戰，消滅了他們。居士為人沉默寡言，但一旦有所論述，則雄辯無敵。一生中有很多靈異的事情。曾經在襄陽城北的大樹下畫了一個兩尺見方的地方，讓弟子挖掘，得到一隻烏龜，長一尺半。用手杖敲打它說：『你想出來卻不能，已經數百年了。如果不是遇到我，怎麼能見到天日呢？』於是為它授予三歸依。剛進入疊山的時候，有很多患惡疾的人。居士為他們採藥治療，大多不超過三服就痊癒了，隨即請求成為弟子。山中的毒蟲猛獸，居士授予他們禁戒，就不再咬人蜇人。所停泊的江湖，每次都在岸邊標明說：『此處放生，漁民就會一無所獲。』如果捕撈，就會有大風雷，放生后才會平靜。帶兵的時候，嚴禁各軍捕魚，有偷偷違反的人，半夜就會有猛獸來想要吞噬他們，或者船隻沉沒。有個小弟子戲弄地砍斷了蛇頭，之後去見居士。居士說：『你為什麼殺蛇？』弟子驚愕，指著說：『難道不是你殺的嗎？』弟子於是看見蛇頭咬著褲襠，抖動也掉不下來，非常恐懼。居士讓他懺悔，為蛇做功德。又有人用牛來試刀，砍斷了牛頭，之後去見居士。居士說：『有一隻被砍頭的牛正急著向你索命，如果不為它做功德，一個月內報應就會到來。』那人不相信，沒過多久果然死了。梁元帝蕭繹即位（552年-554年），任命居士為都督郢州刺史，封為江業縣公，之後加封為司徒。部下數千人都稱呼他為弟子，只用道術來教化，不用刑法監獄。他的市場管理方法是用空箱子上鎖，放置在道路中間，上面開一個孔用來收錢，商人計算貨物繳納稅款，自己放到箱子中，等到...
【English Translation】 English version They besieged Jiangling. They agreed to send troops to rescue and fight bravely, just as the Layman said. The Layman had already settled the agreement, and it happened that the Shu bandits were about to arrive, so he requested to guard the Wuxia Gorge and wait for them. Thereupon, he commanded all the armies to go there, personally carrying stones to fill the river. Within three days, the river no longer flowed, and he blocked it horizontally with iron chains. Xiao Ji, the Prince of Wuling, indeed sent Shu soldiers to cross the river. The gorge was narrow, making it impossible to advance or retreat. The Layman fought with Wang Lin and annihilated them. The Layman was a man of few words, but once he spoke, he was an unrivaled debater. Throughout his life, he had many miraculous experiences. Once, under a large tree north of Xiangyang city, he drew a square two feet in size and ordered his disciples to dig it. They found a turtle, one and a half feet long. He tapped it with his staff and said, 'You want to come out but cannot, for hundreds of years. If you had not met me, how could you have seen the light of day?' Then he bestowed upon it the Three Refuges. When he first entered Dieshan Mountain, there were many people suffering from terrible diseases. The Layman collected herbs to treat them, and most recovered after no more than three doses, and then requested to become disciples. The Layman gave precepts to the poisonous insects and fierce beasts in the mountains, and they no longer bit or stung people. Wherever he anchored on rivers and lakes, he would mark the shore and say, 'If you release life here, fishermen will gain nothing.' If they fished, there would be great wind and thunder, and it would only calm down after releasing the catch. When he led troops, he strictly forbade the armies from fishing. Those who secretly violated this would be attacked by fierce beasts in the middle of the night, or their boats would sink. A young disciple playfully cut off a snake's head, and then went to see the Layman. The Layman said, 'Why did you kill the snake?' The disciple was astonished and pointed, saying, 'Didn't you kill it?' The disciple then saw the snake's head biting his crotch, and it would not fall off no matter how much he shook it, so he was terrified. The Layman made him repent and perform meritorious deeds for the snake. Someone else used an ox to test a knife, cutting off the ox's head, and then went to see the Layman. The Layman said, 'A beheaded ox is urgently demanding your life. If you do not perform meritorious deeds for it, retribution will come within a month.' The man did not believe it, but soon died. When Emperor Yuan of Liang (Xiao Yi) ascended the throne (552-554 AD), he appointed the Layman as the Governor of Yingzhou and enfeoffed him as the Duke of Jiangye County, and later added the title of Grand Minister of Instruction (Situ). Thousands of his subordinates all called him disciples, and he only used Daoist arts to teach, not laws and prisons. His market management method was to place locked empty boxes in the middle of the road, with a hole on top to receive money. Merchants calculated the value of their goods and paid taxes, placing them in the boxes themselves, and when...
夕有司開櫝條。其稅目輸之庫。居士在江夏大聚兵艦欲襲襄陽。入武關。元帝使止之。居士曰。法和求佛之人。尚不希釋梵天王坐處。豈規王位。但于空王佛所與主上有香火因緣。見主上應有報至故相援耳。今既被疑。業定不可改也。及魏舉兵。居士自郢入漢口將赴江陵。元帝又使止之曰。此間自能破賊。但鎮郢州不須動也。居士乃還州。堊其城門著粗白布衫。有褲邪巾。大繩束腰。坐葦蓆終日乃脫之。及聞元帝敗滅。腹著前兇服哭泣受吊。齊文宣使清河王岳將兵攻魏救梁。會江陵陷。居士乃舉州入齊。文宣以為大都督十州諸軍事太尉公。居士入朝不稱臣。但云荊山居士。文宣親宴之。賜錢百萬。物千段。甲第一區田一百頃。奴婢二百人。生資什物稱是居士所得奴婢盡免之曰。各隨緣去。錢帛散施一日便盡。以官所賜宅營佛寺。自居一房。三年間再為太尉。無疾預告弟子死期。至時燒香禮佛坐繩床而終。浴訖將斂。尸小縮至三尺許。既文宣令開棺視之。空棺而已。居士有讖語預道齊事。后一一皆驗(北史)。
知歸子曰。吳人汪生言。居士在佛門得吟風弄月。吾與點也之趣。瑞金羅生以汪生之言為然。或乃以靈異震居士也。悲夫。 卍新續藏第 88 冊 No. 1646 居士傳
居士傳九
【現代漢語翻譯】 現代漢語譯本： 夕有司打開箱子檢查登記，按照稅目將所徵收的物品輸送到國庫。當時，蕭琛（居士）在江夏聚集大量兵艦，想要襲擊襄陽，進入武關。梁元帝派人阻止他。蕭琛（居士）說：『我法和是求佛之人，尚且不希望得到釋迦牟尼和梵天王的座位，怎麼會覬覦王位呢？只是因為我在空王佛那裡與主上有香火因緣，認為見到主上時應該有所報答，所以才來相助。現在既然被懷疑，那麼我的志向是不可改變的。』等到北魏發兵，蕭琛（居士）從郢州進入漢口，打算前往江陵。梁元帝又派人阻止他說：『這裡自己能夠擊破賊寇，你只要鎮守郢州，不需要行動。』蕭琛（居士）於是返回郢州，用白土塗抹城門，穿著粗糙的白色布衫，戴著有角的頭巾，用大繩子束腰，坐在葦蓆上終日，然後才脫下。等到聽說梁元帝戰敗身亡，就穿著之前的喪服哭泣，接受弔唁。北齊文宣帝派遣清河王高岳率兵攻打北魏，救援南梁，適逢江陵失陷。蕭琛（居士）於是率領整個郢州歸降北齊。文宣帝任命他為大都督十州諸軍事、太尉公。蕭琛（居士）入朝時不稱臣，只自稱荊山居士。文宣帝親自宴請他，賞賜錢一百萬，物品一千段，甲等住宅一區，田地一百頃，奴婢二百人。生活物資什物都按照居士的需求供給。蕭琛（居士）將所得的奴婢全部免除奴籍，說：『各自隨緣而去吧。』錢財布帛一天之內就全部散施完畢。用朝廷賞賜的住宅營建佛寺，自己居住在一間房內。三年間再次擔任太尉。沒有疾病，預先告知弟子自己的死期。到時燒香禮佛，坐在繩床上而終。沐浴完畢準備入殮時，屍體稍微縮小到三尺左右。等到文宣帝下令打開棺材檢視，裡面卻是空棺而已。蕭琛（居士）有預言北齊事情的讖語，後來一一都應驗了（《北史》記載）。 知歸子說：吳人汪生說，蕭琛（居士）在佛門中得到了吟風弄月，我與點也的樂趣。瑞金羅生認為汪生的話是對的。或許有人因為靈異之事而震驚于蕭琛（居士）吧。可悲啊。 《居士傳》九
【English Translation】 English version: In the evening, the officials opened the boxes to inspect and register, and transported the collected items to the national treasury according to the tax items. At that time, Xiao Chen (the Layman) gathered a large number of warships in Jiangxia, intending to attack Xiangyang and enter Wuguan. Emperor Yuan of Liang sent someone to stop him. Xiao Chen (the Layman) said, 'I, Fahe, am a person who seeks the Buddha, and I do not even desire the seats of Sakyamuni and Brahma, so how could I covet the throne? It is only because I have a karmic connection with the ruler at Kongwang Buddha, and I believe that I should repay the ruler when I see him, so I came to help. Now that I am suspected, then my ambition cannot be changed.' When the Northern Wei sent troops, Xiao Chen (the Layman) entered Hankou from Yingzhou, intending to go to Jiangling. Emperor Yuan of Liang again sent someone to stop him, saying, 'We can defeat the bandits here ourselves, you only need to guard Yingzhou, you don't need to move.' Xiao Chen (the Layman) then returned to Yingzhou, plastered the city gates with white soil, wore a rough white cloth shirt, wore a horned turban, tied his waist with a large rope, and sat on a reed mat all day long, and then took it off. When he heard that Emperor Yuan of Liang was defeated and killed, he wore the previous mourning clothes and wept, accepting condolences. Emperor Wenxuan of Northern Qi sent Qinghe King Gao Yue to lead troops to attack Northern Wei and rescue Southern Liang, coinciding with the fall of Jiangling. Xiao Chen (the Layman) then led the entire Yingzhou to surrender to Northern Qi. Emperor Wenxuan appointed him as Grand General of the Ten Provinces, Grand Commandant. When Xiao Chen (the Layman) entered the court, he did not call himself a subject, but only called himself the Layman of Jingshan. Emperor Wenxuan personally entertained him, rewarding him with one million coins, one thousand pieces of goods, a first-class residence, one hundred acres of land, and two hundred slaves. Living materials and items were supplied according to the needs of the Layman. Xiao Chen (the Layman) exempted all the slaves he received from slavery, saying, 'Let each go according to their own fate.' The money and silk were all distributed within a day. He used the residence bestowed by the court to build a Buddhist temple, and lived in one room himself. He served as Grand Commandant again within three years. Without illness, he foretold his death date to his disciples. When the time came, he burned incense and worshiped the Buddha, and died sitting on a rope bed. After bathing, when preparing for the encoffining, the corpse shrank slightly to about three feet. When Emperor Wenxuan ordered the coffin to be opened for inspection, it was only an empty coffin. Xiao Chen (the Layman) had prophecies about the affairs of Northern Qi, which later all came true (recorded in the Book of the Northern Dynasties). Zhiguizi said: Wu Ren Wang Sheng said that Xiao Chen (the Layman) obtained the pleasure of 'reciting the wind and playing with the moon' in Buddhism, which I and Dian also enjoy. Ruijin Luo Sheng thought that Wang Sheng's words were correct. Perhaps some people were shocked by the miraculous events of Xiao Chen (the Layman). How sad. Biography of Laymen, Nine
昭明太子傳
昭明太子統。字德施。梁武帝長子也。母丁貴嬪。仁恕恭儉。虔精奉佛。居常蔬食。受戒日甘露降於殿前。能通經義。所受供賜悉以充法事。普通七年薨。太子生而聰睿。三歲受孝經．論語。五歲遍讀五經。天監元年立為皇太子。十四年正月朔。武帝臨軒冠太子于大極殿。時武帝大宏佛教。太子亦深心信奉。遍覽眾經。于宮內別立慧義殿。招引名僧講論。嘗撰解二諦義云。明道之方。其由非一。舉要論之。不出境智。或時以境明義。或時以智顯行。至於二諦。即是就境明義。若迷其方。三有不絕。若達其智。萬累斯遣。所言二諦者。一是真諦。一名俗諦。真諦離有離無。俗諦即有即無。即有即無斯是假名。離有離無此為中道。真是中道。以不生為體。俗既假名。以生法為體。慧超咨曰。浮偽起作名之為俗。離於有無名之為真。未審浮偽為當與真一體。為當有異。答曰。世人所知生法為體。出世人所知不生為體。依人作論。應如是說。若論真。即有是空。俗。指空為有。依此義明。不得別異。又咨。真俗既云一體。未審真諦亦有起動。起動不關真諦。答曰。真諦寂然無起動相。凡夫惑識橫見起動。又咨。未審有起動而凡夫橫見。無起動而凡夫橫見。答曰。若有起動則不名橫見。以無動而見所以是橫
【現代漢語翻譯】 現代漢語譯本
昭明太子傳
昭明太子蕭統，字德施，是梁武帝的長子，母親是丁貴嬪。他仁慈寬厚，恭敬節儉，虔誠地信奉佛教，平時吃素。在他受戒的那天，甘露降落在宮殿前。他能通曉經書的義理，所有受到的供奉和賞賜都用來充作佛事。普通七年（526年）去世。太子生來就聰明睿智，三歲開始學習《孝經》、《論語》，五歲時就能通讀五經。天監元年（502年）被立為皇太子。天監十四年（515年）正月初一，梁武帝在太極殿為太子舉行加冠禮。當時梁武帝大力弘揚佛教，太子也深信奉行，廣泛閱讀各種佛經。他在宮內專門設立慧義殿，邀請著名僧人講解經論。他曾經撰寫《解二諦義》，其中說道：『闡明佛道的方法，途徑不止一種。概括來說，不外乎境和智。有時通過境來闡明義理，有時通過智來彰顯修行。至於二諦，就是通過境來闡明義理。如果迷惑於此，三有（欲有、色有、無色有）就無法斷絕。如果通達了這種智慧，各種牽累就能消除。』所說的二諦，一是真諦（ परमार्थसत्य， ultimate truth），一是俗諦（ संवृतिसत्य， conventional truth）。真諦是既不執著于『有』，也不執著于『無』。俗諦是既是『有』，也是『無』。既是『有』也是『無』，這是一種假名安立。既不執著于『有』，也不執著于『無』，這就是中道。真諦是中道，以不生不滅為本體。俗諦既然是假名安立，就以生滅法為本體。』
慧超問道：『虛假不實、造作生滅的，稱之為俗諦；遠離『有』和『無』的，稱之為真諦。不知道這虛假不實是與真諦一體，還是有所不同？』
太子回答說：『世人所知的是以生滅法為本體，出世之人所知的是以不生不滅為本體。依據人的認知來論述，應該這樣說。如果從真諦的角度來說，『有』即是空。俗諦，是指空為『有』。依據這個義理來闡明，真俗二諦沒有差別。』
慧超又問：『真俗二諦既然說是一體，不知道真諦是否也有起動變化？如果起動變化與真諦無關，那又是怎麼回事？』
太子回答說：『真諦寂靜，沒有起動變化的現象。是凡夫的迷惑認識橫生出起動變化的幻覺。』
慧超又問：『是有起動變化而凡夫橫生幻覺，還是沒有起動變化而凡夫橫生幻覺？』
太子回答說：『如果有起動變化，就不叫橫生幻覺了。正因為沒有起動變化卻產生了幻覺，所以才是橫生。』 English version
The Biography of Crown Prince Zhaoming
Crown Prince Zhaoming, named Xiao Tong, styled Deshi, was the eldest son of Emperor Wu of Liang, and his mother was Consort Ding. He was benevolent, kind, respectful, frugal, and devoutly devoted to Buddhism, usually eating vegetarian food. On the day he received the precepts, sweet dew descended in front of the palace. He was able to understand the meaning of the scriptures, and all the offerings and rewards he received were used to support Buddhist activities. He passed away in the seventh year of the Putong era (526 AD). The Crown Prince was born intelligent and wise. At the age of three, he began to study the Classic of Filial Piety and the Analects. At the age of five, he could read all five classics. In the first year of the Tianjian era (502 AD), he was established as the Crown Prince. On the first day of the first month of the fourteenth year of the Tianjian era (515 AD), Emperor Wu held a capping ceremony for the Crown Prince in the Taiji Hall. At that time, Emperor Wu vigorously promoted Buddhism, and the Crown Prince also deeply believed and practiced it, extensively reading various Buddhist scriptures. He specially established the Huiyi Hall in the palace, inviting famous monks to lecture and discuss. He once wrote An Explanation of the Two Truths, in which he said: 'The methods of clarifying the Buddha's path are not just one. To summarize, they do not go beyond 境 (Skt: viṣaya, realm) and 智 (Skt: jñāna, wisdom). Sometimes the meaning is clarified through the realm, and sometimes the practice is manifested through wisdom. As for the two truths, it is to clarify the meaning through the realm. If one is confused by this, the three realms of existence (欲有 kāmadhātu, 色有 rūpadhātu, 無色有 arūpadhātu) cannot be cut off. If one understands this wisdom, all entanglements can be eliminated.' The two truths mentioned are the 真諦 (Skt: paramārthasatya, ultimate truth) and the 俗諦 (Skt: saṃvṛtisatya, conventional truth). The ultimate truth is neither attached to 'existence' nor attached to 'non-existence'. The conventional truth is both 'existence' and 'non-existence'. Being both 'existence' and 'non-existence' is a provisional designation. Being neither attached to 'existence' nor attached to 'non-existence' is the Middle Way. The ultimate truth is the Middle Way, taking non-arising as its essence. Since the conventional truth is a provisional designation, it takes the law of arising and ceasing as its essence.'
Hui Chao asked: 'That which is false, unreal, fabricated, arising and ceasing, is called the conventional truth; that which is apart from 'existence' and 'non-existence' is called the ultimate truth. I do not know whether this falsity is one with the ultimate truth, or whether it is different?'
The Crown Prince replied: 'What worldly people know is that arising and ceasing is the essence, and what transcendent people know is that non-arising and non-ceasing is the essence. According to people's cognition, it should be said in this way. If speaking from the perspective of the ultimate truth, 'existence' is emptiness. The conventional truth refers to emptiness as 'existence'. According to this meaning, the two truths are not different.'
Hui Chao asked again: 'Since the two truths are said to be one, I do not know whether the ultimate truth also has arising and change? If arising and change are unrelated to the ultimate truth, then what is the matter?'
The Crown Prince replied: 'The ultimate truth is still and silent, without the phenomenon of arising and change. It is the deluded consciousness of ordinary people that gives rise to the illusion of arising and change.'
Hui Chao asked again: 'Is it that there is arising and change and ordinary people have illusions, or is it that there is no arising and change and ordinary people have illusions?'
The Crown Prince replied: 'If there were arising and change, it would not be called an illusion. It is precisely because there is no arising and change that illusions arise, so it is an illusion.'
【English Translation】 English version
The Biography of Crown Prince Zhaoming
Crown Prince Zhaoming, named Xiao Tong, styled Deshi, was the eldest son of Emperor Wu of Liang, and his mother was Consort Ding. He was benevolent, kind, respectful, frugal, and devoutly devoted to Buddhism, usually eating vegetarian food. On the day he received the precepts, sweet dew descended in front of the palace. He was able to understand the meaning of the scriptures, and all the offerings and rewards he received were used to support Buddhist activities. He passed away in the seventh year of the Putong era (526 AD). The Crown Prince was born intelligent and wise. At the age of three, he began to study the Classic of Filial Piety and the Analects. At the age of five, he could read all five classics. In the first year of the Tianjian era (502 AD), he was established as the Crown Prince. On the first day of the first month of the fourteenth year of the Tianjian era (515 AD), Emperor Wu held a capping ceremony for the Crown Prince in the Taiji Hall. At that time, Emperor Wu vigorously promoted Buddhism, and the Crown Prince also deeply believed and practiced it, extensively reading various Buddhist scriptures. He specially established the Huiyi Hall in the palace, inviting famous monks to lecture and discuss. He once wrote An Explanation of the Two Truths, in which he said: 'The methods of clarifying the Buddha's path are not just one. To summarize, they do not go beyond 境 (Skt: viṣaya, realm) and 智 (Skt: jñāna, wisdom). Sometimes the meaning is clarified through the realm, and sometimes the practice is manifested through wisdom. As for the two truths, it is to clarify the meaning through the realm. If one is confused by this, the three realms of existence (欲有 kāmadhātu, 色有 rūpadhātu, 無色有 arūpadhātu) cannot be cut off. If one understands this wisdom, all entanglements can be eliminated.' The two truths mentioned are the 真諦 (Skt: paramārthasatya, ultimate truth) and the 俗諦 (Skt: saṃvṛtisatya, conventional truth). The ultimate truth is neither attached to 'existence' nor attached to 'non-existence'. The conventional truth is both 'existence' and 'non-existence'. Being both 'existence' and 'non-existence' is a provisional designation. Being neither attached to 'existence' nor attached to 'non-existence' is the Middle Way. The ultimate truth is the Middle Way, taking non-arising as its essence. Since the conventional truth is a provisional designation, it takes the law of arising and ceasing as its essence.'
Hui Chao asked: 'That which is false, unreal, fabricated, arising and ceasing, is called the conventional truth; that which is apart from 'existence' and 'non-existence' is called the ultimate truth. I do not know whether this falsity is one with the ultimate truth, or whether it is different?'
The Crown Prince replied: 'What worldly people know is that arising and ceasing is the essence, and what transcendent people know is that non-arising and non-ceasing is the essence. According to people's cognition, it should be said in this way. If speaking from the perspective of the ultimate truth, 'existence' is emptiness. The conventional truth refers to emptiness as 'existence'. According to this meaning, the two truths are not different.'
Hui Chao asked again: 'Since the two truths are said to be one, I do not know whether the ultimate truth also has arising and change? If arising and change are unrelated to the ultimate truth, then what is the matter?'
The Crown Prince replied: 'The ultimate truth is still and silent, without the phenomenon of arising and change. It is the deluded consciousness of ordinary people that gives rise to the illusion of arising and change.'
Hui Chao asked again: 'Is it that there is arising and change and ordinary people have illusions, or is it that there is no arising and change and ordinary people have illusions?'
The Crown Prince replied: 'If there were arising and change, it would not be called an illusion. It is precisely because there is no arising and change that illusions arise, so it is an illusion.'
。咨。若法無起動則唯應一諦。答曰。此理常寂。此自一諦。橫見起動復是一諦。唯應有兩不得言一。蕭曄咨曰。真諦稱真。是實真否。答曰。得真實真。又咨。菩薩會真之時。為忘俗忘真否。答曰。忘俗忘真故說會真。又咨。忘俗忘真何得實真。答曰。若存俗存真。何謂實真。正由兩遣。故謂實真。法雲咨曰。聖人所知之境。此是真諦。未審能知之智。為是真諦。為是俗諦。答曰。能知是智。所知是境。智來冥境。得言即真。又咨。有智之人。為是真諦。為是俗諦。答曰。若呼有智之人。即是俗諦。又咨。未審俗諦之人何得有真諦之智。答曰。聖人能忘于俗。所以得有真諦。法寵咨曰。若使凡夫見有。聖人見無。便應凡夫但見世諦有。聖人應見太虛無。答曰。太虛亦非聖人所見。太虛得名由於相待。既由待生。並凡所見。又咨。凡夫所見空有。得言是一否。答曰。就凡為語。有實異無。約聖作談。無不異有。敬脫咨曰。未審聖人見真。為當漸見。為當頓見。答曰漸見。又咨。無相虛懷。一見此理萬相併寂。未審何故見真得有由漸。答曰。自凡之聖。解有淺深。真自虛寂。不妨見有由漸。又咨。未審一得無相併忘萬有。為不悉忘。答曰。一得無相。萬有悉忘。解法身義云。法身虛寂。遠離有無之境。獨脫因果之外。不
【現代漢語翻譯】 現代漢語譯本： 問：如果法沒有生起和動搖，那麼就應該只有一諦（paramārtha-satya，勝義諦）。 答：這個道理本來就是寂靜的，這本身就是一諦。橫向觀察到生起和動搖，又是另一諦（saṃvṛti-satya，世俗諦）。應該只有兩諦，不能說只有一諦。 蕭曄問：真諦被稱為『真』，是真實的真嗎？ 答：是真實的真。 又問：菩薩會悟真諦的時候，是忘掉俗諦還是忘掉真諦呢？ 答：忘掉俗諦和真諦，所以才說是會悟真諦。 又問：忘掉俗諦和真諦，怎麼能得到真實的真呢？ 答：如果存有俗諦和真諦，那還叫什麼真實的真？正是因為兩者都捨棄，所以才說是真實的真。 法雲問：聖人所知的境界，這是真諦。請問能知之智，是真諦還是俗諦？ 答：能知的是智，所知的是境。智來契合境，就可以說是真。 又問：有智慧的人，是真諦還是俗諦？ 答：如果稱呼有智慧的人，那就是俗諦。 又問：請問俗諦的人怎麼能有真諦的智慧？ 答：聖人能夠忘卻俗諦，所以才能有真諦。 法寵問：如果凡夫見有，聖人見無，那麼凡夫就應該只見到世俗諦的有，聖人應該見到太虛的無。 答：太虛也不是聖人所見的。太虛這個名稱是由於相對而產生的。既然是由於對待而生，就和凡夫所見一樣。 又問：凡夫所見的空和有，能說是一嗎？ 答：就凡夫來說，有確實不同於無。約聖人來說，無不異於有。 敬脫問：請問聖人見真，是漸見還是頓見？ 答：漸見。 又問：無相虛懷，一旦見到這個道理，萬相都寂滅了。請問為什麼見真會有漸進的過程？ 答：從凡夫到聖人，理解有深淺。真理本身是虛寂的，不妨礙見真有漸進的過程。 又問：請問一旦得到無相，是否完全忘掉萬有？ 答：一旦得到無相，萬有就完全忘掉了。 解釋法身的意義說：法身虛寂，遠離有無的境界，超脫因果之外，不...
English version: Question: If the Dharma has no arising or movement, then there should only be one Truth (paramārtha-satya, ultimate truth). Answer: This principle is always tranquil; this itself is one Truth. The horizontal view of arising and movement is another Truth (saṃvṛti-satya, conventional truth). There should only be two truths; one cannot say there is only one. Xiao Ye asked: The ultimate truth is called 'true'; is it truly true? Answer: It is truly true. Again asked: When a Bodhisattva realizes the ultimate truth, does he forget the conventional truth or forget the ultimate truth? Answer: Forgetting the conventional truth and forgetting the ultimate truth is why it is said to be realizing the ultimate truth. Again asked: Forgetting the conventional truth and forgetting the ultimate truth, how can one attain true truth? Answer: If one retains the conventional truth and retains the ultimate truth, what is called true truth? Precisely because both are relinquished, it is called true truth. Fa Yun asked: The realm known by a sage is the ultimate truth. I venture to ask, is the knowing wisdom the ultimate truth or the conventional truth? Answer: What is known is the realm. When wisdom comes to merge with the realm, it can be said to be true. Again asked: Is a person with wisdom the ultimate truth or the conventional truth? Answer: If one calls a person with wisdom, that is the conventional truth. Again asked: I venture to ask, how can a person of the conventional truth have the wisdom of the ultimate truth? Answer: A sage can forget the conventional, so he can have the ultimate truth. Fa Chong asked: If ordinary people see existence and sages see non-existence, then ordinary people should only see the existence of the mundane truth, and sages should see the non-existence of the great void. Answer: The great void is also not seen by sages. The name 'great void' arises from relativity. Since it arises from dependence, it is the same as what ordinary people see. Again asked: Can the emptiness and existence seen by ordinary people be said to be one? Answer: Speaking from the perspective of ordinary people, existence is indeed different from non-existence. Speaking from the perspective of sages, non-existence is not different from existence. Jing Tuo asked: I venture to ask, does a sage see the truth gradually or suddenly? Answer: Gradually. Again asked: With a mind empty of appearances, once this principle is seen, all appearances are extinguished. I venture to ask, why is there a gradual process in seeing the truth? Answer: From ordinary people to sages, understanding has depths. The truth itself is empty and tranquil, which does not prevent seeing the truth from having a gradual process. Again asked: I venture to ask, once one attains non-appearance, are all existences completely forgotten? Answer: Once one attains non-appearance, all existences are completely forgotten. Explaining the meaning of Dharmakaya (法身, Dharma Body) says: The Dharmakaya is empty and tranquil, far from the realm of existence and non-existence, beyond cause and effect, not...
【English Translation】 English version: Question: If the Dharma has no arising or movement, then there should only be one Truth (paramārtha-satya, ultimate truth). Answer: This principle is always tranquil; this itself is one Truth. The horizontal view of arising and movement is another Truth (saṃvṛti-satya, conventional truth). There should only be two truths; one cannot say there is only one. Xiao Ye asked: The ultimate truth is called 'true'; is it truly true? Answer: It is truly true. Again asked: When a Bodhisattva realizes the ultimate truth, does he forget the conventional truth or forget the ultimate truth? Answer: Forgetting the conventional truth and forgetting the ultimate truth is why it is said to be realizing the ultimate truth. Again asked: Forgetting the conventional truth and forgetting the ultimate truth, how can one attain true truth? Answer: If one retains the conventional truth and retains the ultimate truth, what is called true truth? Precisely because both are relinquished, it is called true truth. Fa Yun asked: The realm known by a sage is the ultimate truth. I venture to ask, is the knowing wisdom the ultimate truth or the conventional truth? Answer: What is known is the realm. When wisdom comes to merge with the realm, it can be said to be true. Again asked: Is a person with wisdom the ultimate truth or the conventional truth? Answer: If one calls a person with wisdom, that is the conventional truth. Again asked: I venture to ask, how can a person of the conventional truth have the wisdom of the ultimate truth? Answer: A sage can forget the conventional, so he can have the ultimate truth. Fa Chong asked: If ordinary people see existence and sages see non-existence, then ordinary people should only see the existence of the mundane truth, and sages should see the non-existence of the great void. Answer: The great void is also not seen by sages. The name 'great void' arises from relativity. Since it arises from dependence, it is the same as what ordinary people see. Again asked: Can the emptiness and existence seen by ordinary people be said to be one? Answer: Speaking from the perspective of ordinary people, existence is indeed different from non-existence. Speaking from the perspective of sages, non-existence is not different from existence. Jing Tuo asked: I venture to ask, does a sage see the truth gradually or suddenly? Answer: Gradually. Again asked: With a mind empty of appearances, once this principle is seen, all appearances are extinguished. I venture to ask, why is there a gradual process in seeing the truth? Answer: From ordinary people to sages, understanding has depths. The truth itself is empty and tranquil, which does not prevent seeing the truth from having a gradual process. Again asked: I venture to ask, once one attains non-appearance, are all existences completely forgotten? Answer: Once one attains non-appearance, all existences are completely forgotten. Explaining the meaning of Dharmakaya (法身, Dharma Body) says: The Dharmakaya is empty and tranquil, far from the realm of existence and non-existence, beyond cause and effect, not...
可以知知。不可以識識。豈是稱謂所能論辨。將欲顯理。不容默然。天竺云達摩舍利。此土謂之法身。若以當體。則是自性之目。若以言說。則是相待立名。法者軌則為旨。身者有體之義。軌則之體故曰法身。粗陳其體是常住身。是金剛身。重加研核。其則不爾。若定是金剛。即為名相。定是常住。便成方所。所謂常住。本是寄名。稱曰金剛。本是譬說。及談實體。則性同無生。故云佛身無為不墮諸法。故涅槃經說。如來之身。非身是身。無量無邊。無有足跡。無知無形。畢竟清凈。無知清凈而不可為無。稱曰妙有。而復非有。離無離有。所謂法身。法雲咨曰。未審法身常住是萬行得否。答曰。名相道中萬行所得。又咨。既為萬行所得。豈是無相。若必無相。豈為萬行所得。答曰。無名無相。何曾有得。寄以名相。假言有得。又咨。實有萬行實得佛果。安可言無相全無所得。答曰。問者住心。謂實有萬行。今謂萬行自空。豈有實果可得。又咨。現有眾生修習萬行。未審何故全謂為無。答曰。凡俗所見謂之為有。理而檢之實無萬行。又咨。經說常住。以為妙有。如其假設。何謂妙有。答曰。寄以名相。故說妙有。理絕名相。何妙何有。法寵咨曰。未審法身之稱。為止在妙本。金姿丈六亦是法身。答曰。通而為論。本跡皆
【現代漢語翻譯】 現代漢語譯本 可以知曉，但不能完全認識。難道是名稱稱謂所能討論分辨的？想要顯明真理，就不能保持沉默。在天竺（印度）被稱為達摩舍利（Dharmasarira，法身舍利），在這裡被稱為法身（Dharmakaya，佛的法性之身）。如果從本體上來說，這是自性的名稱；如果從言語上來說，這是相對而立的名。法，以軌則為宗旨；身，具有形體的意義。軌則的本體，所以稱為法身。粗略地說，法身的本體是常住身，是金剛身。但如果深入研究，就不是這樣。如果確定是金剛，就成了名相；如果確定是常住，就成了方位處所。所謂的常住，本來是借用的名稱；稱作金剛，本來是比喻的說法。如果談到實體，其自性與無生相同。所以說佛身是無為的，不落入諸法之中。所以《涅槃經》說，如來的身體，非身是身，無量無邊，沒有足跡，無知無形，畢竟清凈。雖然無知清凈，但又不能說是沒有，所以稱為妙有，但又不是實有，既離開了無，也離開了有，這就是所謂的法身。 法雲問道：『請問法身常住，是萬行修得的嗎？』 回答說：『在名相的層面，可以說是萬行修得的。』 又問：『既然是萬行修得的，難道是無相的嗎？如果一定是無相的，又怎麼能說是萬行修得的呢？』 回答說：『無名無相，哪裡有什麼得到？只是借用名相，假說是得到。』 又問：『確實有萬行，確實能得到佛果，怎麼能說是無相，完全沒有得到呢？』 回答說：『提問的人執著於心，認為確實有萬行。我說萬行本身就是空性的，哪裡有什麼實在的果可以得到呢？』 又問：『現在有眾生修習萬行，請問為什麼完全說是沒有呢？』 回答說：『凡夫俗子所見，認為是有的。但從理上考察，實際上沒有萬行。』 又問：『經書上說常住，認為是妙有。如果只是假設，又怎麼能說是妙有呢？』 回答說：『借用名相，所以說妙有。從真理上來說，超越了名相，哪裡有什麼妙，有什麼有呢？』 法寵問道：『請問法身的稱謂，只是指妙本嗎？金色的丈六身（佛像）也是法身嗎？』 回答說：『通盤來說，無論是根本還是示現，都是。』
【English Translation】 English version It can be known, but not fully recognized. How can it be discussed and distinguished by names and titles? If one intends to reveal the truth, one cannot remain silent. In India (天竺), it is called Dharmasarira (達摩舍利, 法身舍利, body of the Dharma), here it is called Dharmakaya (法身, the Dharma body of the Buddha). If considered from the perspective of the entity itself, it is a name of self-nature; if considered from the perspective of speech, it is a name established in relation. Dharma (法) takes principles as its essence; body (身) has the meaning of having a form. The body of principles is therefore called Dharmakaya. Roughly speaking, the body of Dharmakaya is the permanent body, the diamond body. But if one studies it deeply, it is not so. If it is determined to be diamond, it becomes a name and form; if it is determined to be permanent, it becomes a location. The so-called permanence is originally a borrowed name; calling it diamond is originally a metaphorical expression. If one speaks of the entity, its nature is the same as non-birth. Therefore, it is said that the Buddha's body is unconditioned and does not fall into the various dharmas. Therefore, the Nirvana Sutra says that the body of the Tathagata is non-body and body, immeasurable and boundless, without footprints, without knowledge and form, ultimately pure. Although without knowledge and pure, it cannot be said to be non-existent, so it is called wonderful existence, but it is not real existence, it is separated from both non-existence and existence, this is the so-called Dharmakaya. Dhayun asked: 'I venture to ask, is the permanence of Dharmakaya attained through myriad practices?' The answer is: 'In the realm of names and forms, it can be said to be attained through myriad practices.' He asked again: 'Since it is attained through myriad practices, is it without form? If it is necessarily without form, how can it be said to be attained through myriad practices?' The answer is: 'Without name and without form, where is there any attainment? It is only borrowing names and forms, falsely saying there is attainment.' He asked again: 'There are indeed myriad practices, and one can indeed attain Buddhahood. How can it be said to be without form and without any attainment?' The answer is: 'The questioner clings to the mind, thinking there are indeed myriad practices. I say that the myriad practices themselves are empty, where is there any real fruit to be attained?' He asked again: 'Now there are sentient beings practicing myriad practices, I venture to ask why it is completely said to be non-existent?' The answer is: 'What ordinary people see, they think is existent. But if examined from the perspective of truth, there are actually no myriad practices.' He asked again: 'The scriptures say permanence, considering it to be wonderful existence. If it is only a hypothesis, how can it be said to be wonderful existence?' The answer is: 'Borrowing names and forms, therefore it is said to be wonderful existence. From the perspective of truth, it transcends names and forms, where is there any wonder, where is there any existence?' Dharma Chong asked: 'I venture to ask, does the title of Dharmakaya only refer to the wonderful essence? Is the golden sixteen-foot body (statue of Buddha) also the Dharmakaya?' The answer is: 'Generally speaking, both the root and the manifestation are.'
是。別而為語。止在常住。又咨。若止在常住。不應有身。若通取丈六。何為法身。答曰。常住既有。妙體何得。無身丈六亦能軌物。故可通稱法身。又咨。若常住無累方稱法身。丈六有累何謂法身。答曰。眾生注仰。妄見丈六。丈六非有。有實何累。普通元年四月甘露降於慧義殿。太子為人孝敬篤至。每宴居一坐一起。不敢南面。被召當入。輒危坐達旦。丁貴嬪有疾。太子朝夕侍。衣不解帶。及喪。水漿不入口。每哭輒慟絕。奉武帝敕。強進飲食。比至葬日。進麥粥一升。不嘗菜果。體素壯。至是減削過半。自加元服。武帝使省萬幾。百司奏事填委太子。明於庶事。辨析可否纖毫必白。其有過失徐令改正。未嘗糾彈一人。平斷法獄。多所全宥。出宮二十餘年。不畜聲伎。時招引文學之士討論篇籍而已。會大軍北伐。京師谷貴。太子菲衣減膳。每霖雨積雪。遣左右周行道路視貧困家。有流離者密加賑賜。又出綿帛多作襦褲。方冬施凍人。其死亡無以斂者為備棺槥。每聞遠近百姓賦役勤苦。輒斂容色。大通二年詔發吳郡吳興義興民。開漕大瀆以瀉浙江。太子以吳興被水。請權停此役。武帝優詔報之。三年三月寢疾。自知不起。終不以狀上聞。四月薨。年三十一。謚曰昭明(梁書．廣宏明集)。
知歸子曰。予觀昭
【現代漢語翻譯】 現代漢語譯本 是。如果區別對待而立論，就只能停留在常住不變的層面。又問：如果停留在常住不變的層面，就不應該有形體。如果說法身可以普遍地理解為丈六金身，那又如何解釋法身的真諦呢？回答說：既然常住的真理是存在的，那麼微妙的本體怎麼會沒有形體呢？丈六金身也能作為教化的工具，所以可以普遍地稱之為法身。又問：如果常住的法身沒有牽累才能稱之為法身，那麼丈六金身有形體的牽累，又怎麼能稱之為法身呢？回答說：眾生仰慕佛陀，妄想地看到丈六金身，丈六金身並非實有，既然不是實有，又有什麼牽累呢？普通元年（520年）四月，甘露降落在慧義殿。太子為人孝順恭敬，每次宴飲，即使只是坐一下或站一下，也不敢面朝南方。被召見時，常常端坐到天亮。丁貴嬪生病時，太子日夜侍奉，衣不解帶。貴嬪去世后，太子不進水米，每次哭泣都悲痛欲絕。奉武帝的敕令，才勉強進食。直到安葬之日，只進了一升麥粥，不吃蔬菜水果。太子原本身體強壯，到這時消瘦了一半以上。加冠成年後，武帝讓太子處理政務。各部門上奏的事務堆積如山，太子明察各種事務，辨別是非，細微之處都明白清楚。對於有過失的人，慢慢地讓他們改正，從不輕易責罰。平反案件時，多有寬恕。離開皇宮二十多年，不蓄養歌舞伎樂，只是招引文人學士討論典籍。適逢大軍北伐，京城糧食昂貴，太子穿著簡樸，減少膳食。每當連綿陰雨或積雪時，就派人四處巡視道路，看望貧困人家，秘密地給予賑濟。又拿出大量棉帛製作棉襖棉褲，在寒冷的冬天施捨給受凍的人。對於死亡而無力安葬的人，就為他們準備棺材。每當聽到遠近百姓賦稅徭役繁重辛苦，總是面露憂色。大通二年（528年），皇帝下詔徵發吳郡、吳興、義興的百姓，開鑿大運河以疏導浙江。太子因為吳興被水淹沒，請求暫時停止這項工程，武帝優待地答應了他的請求。大通三年（529年）三月，太子生病，自知不起，始終沒有將病情上報。四月去世，年僅三十一歲，謚號為昭明（《梁書．廣弘明集》）。 知歸子說，我觀察昭
【English Translation】 English version Yes. If one argues based on distinctions, one can only remain at the level of permanence. Further asked: If one remains at the level of permanence, one should not have a physical form. If the Dharmakaya (法身) is universally understood as the sixteen-foot golden body, how can the true essence of the Dharmakaya be explained? The answer is: Since the truth of permanence exists, how can the subtle essence not have a physical form? The sixteen-foot golden body can also serve as a tool for teaching, so it can be universally called the Dharmakaya. Further asked: If the Dharmakaya without attachments can be called the Dharmakaya, then how can the sixteen-foot golden body with physical attachments be called the Dharmakaya? The answer is: Sentient beings admire the Buddha and falsely see the sixteen-foot golden body. The sixteen-foot golden body is not real. Since it is not real, what attachments are there? In the first year of the Putong era (520 AD), in April, nectar descended upon the Huiyi Hall. The crown prince was filial and respectful. Every time he had a banquet, even if he only sat or stood for a moment, he would not dare to face south. When summoned, he would often sit upright until dawn. When Consort Ding became ill, the crown prince served her day and night, without taking off his clothes. After the consort passed away, the crown prince did not eat or drink, and he cried bitterly every time. Upon the order of Emperor Wu (武帝), he reluctantly ate something. Until the day of the funeral, he only ate one sheng of wheat porridge and did not eat vegetables or fruits. The crown prince was originally strong, but by this time he had lost more than half of his weight. After he came of age, Emperor Wu had the crown prince handle state affairs. The affairs reported by various departments piled up like mountains. The crown prince clearly understood all kinds of affairs, distinguished right from wrong, and understood even the smallest details. For those who had made mistakes, he slowly allowed them to correct them and never easily punished them. When overturning unjust cases, he often showed leniency. For more than twenty years after leaving the palace, he did not keep singers or dancers, but only invited scholars to discuss classics. Coincidentally, the army was on a northern expedition, and the price of grain in the capital was expensive. The crown prince dressed simply and reduced his meals. Whenever there was continuous rain or snow, he would send people to patrol the roads and visit poor families, secretly providing relief. He also took out a large amount of cotton cloth to make cotton-padded jackets and trousers, which he distributed to those who were freezing in the cold winter. For those who died and could not afford to bury them, he prepared coffins for them. Whenever he heard that the taxes and corvée labor of the people far and near were heavy and hard, he always looked worried. In the second year of the Datong era (528 AD), the emperor issued an edict to conscript the people of Wujun (吳郡), Wuxing (吳興), and Yixing (義興) to dig a large canal to dredge the Zhejiang River. Because Wuxing was flooded, the crown prince requested to temporarily stop this project, and Emperor Wu graciously agreed to his request. In the third year of the Datong era (529 AD), in March, the crown prince fell ill, knowing that he would not recover, and never reported his condition. He passed away in April at the age of thirty-one, and his posthumous title was Zhaoming (昭明) (Book of Liang, Guang Hongming Ji). Zhigui Zi said, I observe Zhaoming
明太子之論。可謂了了見佛法者。非梁君臣之所及也。太子仁孝寬明。動合規矩。若使撫有梁祚。勤施四方。淳和之風可日俟也。天步方艱前星遽殞。一夫作難而江國土崩。豈不哀哉。文中子言。齋戒修而齊梁亡。非釋迦之罪也。蓋定業使然。天亦不能純佑命于太子也。悲夫。
汪大紳云。其行事頗與六度經相應。昭明真佛種也。吾不重其佛法。重其仁孝寬明是為佛種。論法到極入微處。只是所知愚也。惜其未遇達摩以下諸大作家。痛與錐劄。脫卻所知愚。只管要離有離無。依舊只管在有無上之乎者也。之乎者也到沒奈何去處。且上文撰樓青黃亦白黑去者。此處是文人根種。非佛種也。那得有天子福分。那得有帝王事業。以渠腳跟插在秀才和尚們隊里。弄得虛花花故也。嗚呼。以彼仁孝寬明根種。又曾念過孝經．論語．五經者。弄得下梢頭毫沒收拾。不亦惜哉○為甚金剛經．心經．七佛偈．壇經。汪大紳喜歡奉行。朱子嘗判得千是萬是曰。六朝人佛學。只是說。只是清言家數而已。說得來清虛惹厭。所以達摩入中國來。一切掃去。傳至惠能始有下手做工夫處○可惜許多聰明絕特有志之士。難得入此門來。及入此門來。又有漫天荊棘。一個個陷入其中出身不得。弄得一個個毫沒收拾。千病萬痛總只為做工夫的祇在
【現代漢語翻譯】 現代漢語譯本 明太子（指蕭統，南朝梁武帝長子）的議論，真可謂是完全通達佛法的人，絕非梁朝君臣所能及。太子仁慈孝順，寬厚賢明，一舉一動都符合禮法規範。如果讓他繼承梁朝的帝位，努力施政於四方，那麼淳樸祥和的風氣是可以期待的。可惜天運艱難，太子英年早逝。一人作亂就導致國家崩潰，這難道不令人悲哀嗎？文中子（王通）說，齊國和梁朝因為齋戒修行而滅亡，這不是釋迦牟尼（佛）的罪過，而是既定的業力所致。上天也不能完全保佑太子的命運啊！可悲啊。
汪大紳說，太子的行為舉止頗與六度（佈施、持戒、忍辱、精進、禪定、般若）的教義相應，真是佛的種子啊！我不是看重他的佛法，而是看重他的仁孝寬明，這才是佛的種子。議論佛法到了極其精微之處，只不過是所知障（因執著于自己所知而產生的障礙）罷了。可惜他沒有遇到達摩（菩提達摩，禪宗初祖）以下那些偉大的佛學大師，狠狠地用錐子刺破他的執著，去除他的所知障。他只是想要脫離有和無的對立，依舊只是在有和無的概念上空談。空談到無計可施的地步，而且上文所說的撰寫樓閣的青黃亦白黑，這些都是文人的習氣，不是佛的種子，哪裡能有天子的福分，哪裡能有帝王的功業？因為他的根基紮在秀才和尚們的隊伍里，弄得虛華不實。唉！憑藉他仁孝寬明的根基，又曾經讀過《孝經》、《論語》、《五經》，弄得最終毫無成就，豈不可惜！為什麼《金剛經》、《心經》、《七佛偈》、《壇經》，汪大紳喜歡奉行？朱熹曾經評論說，六朝人的佛學，只是說說而已，只是清談的家數罷了。說得來清虛令人厭煩，所以達摩來到中國，一切都掃除乾淨，傳到惠能（六祖慧能）才開始有下手做功夫的地方。可惜許多聰明絕頂、有志之士，難以進入佛門。即使進入佛門，又有漫天荊棘，一個個陷入其中無法脫身，弄得一個個毫無成就，千病萬痛總只是因為做功夫的人只在……
【English Translation】 English version The discourse of Crown Prince Ming (referring to Xiao Tong, the eldest son of Emperor Wu of the Liang Dynasty) can be said to be from someone who thoroughly understands the Buddha-dharma, far beyond what the ministers of the Liang court could achieve. The Crown Prince was benevolent, filial, kind, and wise, and his every action conformed to the rules and regulations. If he had ascended the throne of Liang and diligently governed in all directions, a pure and harmonious atmosphere could have been expected daily. Alas, the times were difficult, and the Crown Prince prematurely passed away. One man's rebellion led to the collapse of the country. Is this not lamentable? Wen Zhongzi (Wang Tong) said that the states of Qi and Liang perished because of fasting and practicing asceticism, which was not the fault of Shakyamuni (Buddha), but rather due to predetermined karma. Even Heaven could not completely protect the Crown Prince's fate! How tragic!
Wang Dashen said that the Crown Prince's conduct corresponded well with the teachings of the Six Perfections (dana (generosity), shila (discipline), kshanti (patience), virya (diligence), dhyana (meditation), prajna (wisdom)), truly a seed of Buddhahood! I do not value his Buddhist teachings, but rather his benevolence, filial piety, kindness, and wisdom, which are the seeds of Buddhahood. Discussing the Dharma to the most subtle and profound level is merely intellectual obscuration (the obstruction arising from clinging to one's own knowledge). It is a pity that he did not encounter great Buddhist masters like Bodhidharma (the first patriarch of Zen Buddhism) and others, who could have sharply pierced his attachments and removed his intellectual obscuration. He merely wanted to escape the duality of existence and non-existence, and continued to engage in empty talk about existence and non-existence. When the empty talk reached an impasse, and as mentioned earlier, writing about the colors of pavilions as blue, yellow, white, and black, these are the habits of scholars, not the seeds of Buddhahood. How could he have the fortune of an emperor or the achievements of a monarch? Because his foundation was rooted in the ranks of scholars and monks, it became empty and unreal. Alas! With his foundation of benevolence, filial piety, kindness, and wisdom, and having studied the 'Classic of Filial Piety,' 'Analects,' and 'Five Classics,' he ultimately achieved nothing. Is this not regrettable! Why does Wang Dashen like to practice the 'Diamond Sutra,' 'Heart Sutra,' 'Verses of the Seven Buddhas,' and 'Platform Sutra'? Zhu Xi once commented that the Buddhism of the Six Dynasties was just talk, merely the style of pure conversation. The talk was so pure and empty that it became annoying. Therefore, when Bodhidharma came to China, he swept everything away, and only with Huineng (the Sixth Patriarch) did a place to start practicing appear. It is a pity that many intelligent, outstanding, and ambitious people find it difficult to enter this gate. Even if they enter this gate, there are thorns everywhere, and they become trapped and unable to escape, ultimately achieving nothing. All the thousands of illnesses and pains are simply because those who practice only focus on...
動靜上轉換。講道理的祇在有無上拈放。個個認指為月。何曾識得月耶。入此門來不是小可的事情。千生萬劫於此一了無不了。於此不了。盡未來劫總未有了期。豈可貪圖說得去做得好看便罷。若只是說得去做得好看便罷。鄉里小兒中這般人如麻似粟。此門中不勞尊駕光輝也。雖然事不可一向。既承尊駕光輝。不妨打開方便法門。請來遊戲一回者。你要遊戲此法門。切不可在動靜上轉換。有無上拈放。動靜只是境。有無只是意根卜度。與心了不相干也。你若有大力量。動也一棒。靜也一棒。有也一棒。無也一棒。打得有無動靜諸魔腦袋子都裂去也。影兒都不見也。自然心光發露。咄。連那心光也送他一棒。㘞。跳出心量了也。心量拘他不住了也。尊駕豈非超佛越祖一個好人乎。老漢這裡輕心慢心待人。想你文謅謅的書生如何下得此手。罷罷罷。且用個小小法兒。去者也不要管他是心是境是意根。遇著靜時只看靜的相在那裡。遇著動時只看動的相在那裡。遇著無的時候只看無的相在那裡。遇著有的時候只看有的相在那裡。看得來呆呆癡癡顛顛倒倒。逢人不知是人。見物不知是物。過了這個時候。送到大知識門下吃棒去。尊駕乃有收拾。此是光輝法門的勾當○微聞秀才和尚們相商道。若使臨濟德山棒入汪大紳手。須瞎卻天
下人眼。誠哉是言。 卍新續藏第 88 冊 No. 1646 居士傳
居士傳十
劉明劉庾劉向馮李傳
劉靈預
名虬。南陽人。徙居江陵。宋太始中為當陽令。罷官歸。豫章王闢為荊州別駕。不應。齊永明三年徴為通直郎。亦不就。竟陵王聞靈預精釋教。致書通意。要其東下曰。仆跡塵圭組。心逸江湖。未面自親。聞風如舊。而回駕之念。徒軫式閭之禮無階。君矯然獨遠。確乎難拔宣習質文昭辨。空有所謂忘言之人。可論天人之際。豈能鳳舉鶴翻有心儀萃。覘濠射之冥游。屈祇鷲之法侶。闡三乘于窮子。發二諦于困蒙。有是因也。何其暢與。答曰。虬四節臥病。三時營灌。暢餘音于山澤。托暮情于魚鳥。寧非唐虞厚恩。周召宏施。遠澤既灑。仁規先著。敢收樵牧之嫌。敬報軾蛙之義。家居衣粗布衣。禮佛長齋。注法華經。講涅槃．大小品。以江陵西沙洲去人遠。乃徙居之。建武二年詔徴國子博士。不就。其冬得疾。正晝有白雲徘徊檐戶間。香氣滿室。空中磬聲鏗然。是日卒。年五十八(南齊書．廣宏明集)。
明休烈
名僧。紹平原鬲人。元嘉中再舉秀才。宋齊之交隱居教授。累辟不出。尋居攝山。聞僧遠夙德。往候于定林寺。齊高帝欲就寺見之。遠問休烈曰。天子
【現代漢語翻譯】 下等人（眼界狹隘的人）。確實是這樣說的。 《卍新續藏》第 88 冊 No. 1646 《居士傳》
《居士傳》十
劉明、劉庾、劉向、馮李傳
劉靈預
名虬（姓名）。南陽人。遷居江陵。宋太始年間（465-471年）擔任當陽縣令。辭官回家。豫章王徵召他為荊州別駕，沒有應允。齊永明三年（485年）徵召為通直郎，也不就任。竟陵王聽說劉靈預精通佛法，寫信表達心意，邀請他東下說：『我身處塵世官場，心卻嚮往江湖。未曾謀面，聞名已久。想回車拜訪，卻苦於沒有機會。您高潔隱逸，堅守志向難以動搖，宣揚文質兼備的學問，明辨事理。空有我這個所謂忘言之人，可以討論天人之際。難道能像鳳凰高飛、仙鶴翻轉一樣，滿足我仰慕的心意？希望能夠窺探到像莊子在濠水之上冥想的境界，邀請到祇園精舍和靈鷲山的佛法同修。向愚昧的人闡述三乘佛法，啓發困惑的人領悟二諦真理。如果能這樣，那該多麼令人暢快啊！』劉靈預回答說：『我一年四季臥病在床，一年三季忙於農事。只能在山林中留下微弱的迴音，將遲暮之情寄託于魚鳥。這難道不是唐堯虞舜的深厚恩德，周公召公的宏大恩施嗎？遠方的恩澤已經灑下，仁義的規範早已確立。怎敢因為我是砍柴放牧之人而有所推辭，一定恭敬地回報您禮賢下士的情誼。』劉靈預在家穿著粗布衣，禮佛長齋。註釋《法華經》，講解《涅槃經》和《大小品般若經》。因為江陵西沙洲離人煙稀少，於是遷居到那裡。南齊建武二年（495年）朝廷下詔徵召他為國子博士，沒有就任。那年冬天得了疾病。正午時分有白雲在屋檐下徘徊，香氣充滿房間。空中傳來磬的聲音，清脆悅耳。當天去世，享年五十八歲（出自《南齊書·廣弘明集》）。
明休烈
名僧。紹是平原鬲人。元嘉年間（424-453年）兩次被推舉為秀才。宋齊交替之際隱居教授。多次被徵召都不出仕。後來居住在攝山。聽說僧遠（含義：人名）有很高的德行，前往定林寺拜訪他。齊高帝想在寺廟裡接見他，僧遠問明休烈說：『天子（含義：皇帝）
【English Translation】 The eyes of a lowly person (a person with narrow vision). Truly, these are the words. 《Wan Xu Zang》 Volume 88 No. 1646 Biographies of Laymen
Biographies of Laymen Ten
Biographies of Liu Ming, Liu Yu, Liu Xiang, Feng Li
Liu Lingyu
Named Qiu (given name). A native of Nanyang. Moved to Jiangling. During the Tai Shi period of the Song dynasty (465-471 AD), he served as the magistrate of Dangyang County. He resigned and returned home. The Prince of Yuzhang summoned him to be the Biejia (high-ranking official) of Jingzhou, but he declined. In the third year of Yongming of the Qi dynasty (485 AD), he was summoned to be a Tongzhilang (official title), but he also declined. The Prince of Jingling heard that Liu Lingyu was proficient in Buddhism and wrote a letter to express his intentions, inviting him to come east, saying: 'I am in the dusty world of officialdom, but my heart yearns for the rivers and lakes. Although we have not met, I have heard of you for a long time. I want to turn my carriage to visit you, but I have no opportunity. You are noble and reclusive, firmly upholding your aspirations and difficult to move. You promote learning that combines substance and refinement, and you are clear in distinguishing right from wrong. I am just a so-called person who has forgotten words, but I can discuss the boundary between heaven and man. How can I, like a phoenix soaring or a crane turning, fulfill my admiration? I hope to be able to glimpse the realm of Zhuangzi meditating above the Hao River, and invite the Dharma companions of Gion and Vulture Peak. I want to explain the Three Vehicles of Buddhism to the ignorant and enlighten the confused to understand the Two Truths. If this can be done, how delightful it would be!' Liu Lingyu replied: 'I am sick in bed all year round and busy with farming in three seasons. I can only leave faint echoes in the mountains and forests and entrust my twilight feelings to the fish and birds. Isn't this the deep kindness of Emperor Yao and Emperor Shun, and the great benevolence of the Duke of Zhou and Duke Zhao? The distant grace has already been bestowed, and the norms of benevolence have long been established. How dare I decline because I am a woodcutter and shepherd, and I will respectfully repay your kindness of treating scholars with courtesy.' Liu Lingyu wore coarse cloth clothes at home, worshiped the Buddha and observed a long fast. He annotated the Lotus Sutra and lectured on the Nirvana Sutra and the Large and Small Prajna Sutras. Because the Xisha Island in Jiangling was sparsely populated, he moved there. In the second year of Jianwu of the Southern Qi dynasty (495 AD), the court issued an edict summoning him to be a Guozibo Shi (official title), but he did not take office. That winter, he fell ill. At noon, white clouds hovered under the eaves, and the fragrance filled the room. The sound of a chime rang in the air, clear and melodious. He died that day at the age of fifty-eight (from Nan Qi Shu Guang Hong Ming Ji).
Ming Xiulie
Named Seng (given name). Shao was a native of Pingyuan Ge. During the Yuanjia period (424-453 AD), he was recommended as a Xiucai (title for outstanding scholars) twice. During the transition from the Song to the Qi dynasty, he lived in seclusion and taught. He was summoned many times but did not take office. Later, he lived in Mount She. Hearing that Sengyuan (meaning: a person's name) had high virtue, he went to Dinglin Temple to visit him. Emperor Gao of Qi wanted to meet him at the temple, and Sengyuan asked Ming Xiulie: 'The Son of Heaven (meaning: the Emperor)'
若來。居士若何相對。答曰。山藪之人。正當鑿壞以遁。若辭不獲命。便當依戴公故事。昔戴颙高臥不起。朝命以山人之服加其身。故云。旋遁還攝山。高帝賜以竹根如意筍籜冠。初至山中。野老諫曰。山多毒蛇猛虎。不可居也。休烈曰。毒中之毒無過三毒。忠信之人可蹈水火。蛇虎何能為。遂居焉。棲心靜泊二十年許。時道士顧歡作夷夏論。意在抑佛伸老。休烈論之曰。若夫學鏡生靈。中天設教。觀象測變。存而不論。經世之深。孔老之極也。為于未有盡照窮緣。殊生共理。練偽歸真。神功之正。佛教之宏也。是以佛明其宗。老全其生。守生者蔽。明宗者通。然靜止大方。乃雖蔽而非妄。動由其宗。則理通而照極。故夫學得所學。則可以資全生靈而教尊域中矣。為于無為。將乃滅習反流而邈天人矣。嘗與法度禪師講無量壽經。中夜忽見金光照室。光中有樓閣及化佛菩薩。永明七年舍宅為棲霞寺。夢巖間有佛放光。志欲創造未果而卒。次予仲璋遂與法度造無量壽佛像三丈一尺餘。並建觀音勢至像以終父志。少子山賓。字孝若。能世其家業。梁普通中官至散騎常侍。時范縝著神滅論。蕭琛．曹思文並立義難之。武帝亦下敕排縝論。令釋法雲示王公貴人凡二十六人。各有答書。申不滅之旨。而山賓書辭義尤切。其文曰。辱
【現代漢語翻譯】 現代漢語譯本： 若來問道：『居士打算如何應對？』 答道：『我本是山野之人，正打算鑿開山壁逃遁。如果推辭不掉，就效仿戴颙（字安道，東晉名士）的故事。』 昔日戴颙隱居不仕，朝廷下令以山野之人的服飾加於其身，因此說『隨即遁隱回到攝山』。 高帝（南朝宋武帝劉裕（363年4月-422年5月），永初年間（420年-422年））賜予他竹根如意和筍籜冠。 當初剛到山中時，山中的老者勸諫說：『山中多有毒蛇猛虎，不可居住。』 休烈說：『毒中之毒莫過於貪嗔癡三毒（佛教中的三種根本煩惱）。忠信之人即使身蹈水火也不會退縮，蛇虎又能把我怎麼樣？』於是就在山中居住下來。 安心靜居了大約二十年。 當時道士顧歡（南朝宋末至梁初道士、思想家）作《夷夏論》，意在貶低佛教抬高道教。 休烈評論說：『如果說傚法鏡子映照萬物，中天（指佛）設教，觀察天象預測變化，存而不論，是經世致用的深刻道理，是孔子和老子的極致。那麼在未有之時就有所作為，窮盡事物的根源，不同的生命共同遵循一個道理，修煉虛偽迴歸真實，這是神功的正道，是佛教的宏大之處。因此，佛闡明其宗旨，老子保全其生命。守護生命的人是閉塞的，闡明宗旨的人是通達的。然而，靜止於大道，即使閉塞也不是虛妄；行動遵循其宗旨，那麼道理通達而照亮一切。所以，學習的人如果學有所得，就可以用來資助保全生命，而教化尊崇于天下。在無為中有所作為，將能滅除習氣，返回本源，而超越天人。』 曾經與法度禪師講解《無量壽經》。半夜忽然看見金光照亮整個房間，光中有樓閣以及化佛菩薩。 永明七年（489年），他捨棄住宅作為棲霞寺。 夢見巖石間有佛放光，立志要建造佛寺但沒有完成就去世了。 後來他的兒子予仲璋於是與法度建造了三丈一尺多高的無量壽佛像，並建造觀音菩薩和勢至菩薩像來完成父親的遺願。 小兒子山賓，字孝若，能夠繼承他的家業。 梁普通年間（520年-527年）官至散騎常侍。 當時范縝（南朝梁時期無神論者）著《神滅論》，蕭琛、曹思文都立論反駁他。 武帝（梁武帝蕭衍（464年-549年），天監年間（502年-519年））也下敕文駁斥范縝的理論，命令釋法雲（南朝梁代高僧）向王公貴人展示，共有二十六人各自寫了答書，闡述神不滅的宗旨，而山賓的書辭義尤其懇切。 他的文章說：『承蒙』
【English Translation】 English version: Ruo Lai asked: 'How does the layman intend to respond?' He replied: 'I am a man of the mountains and forests, and I intend to chisel through the mountain wall and escape. If I cannot refuse, I will follow the story of Dai Yong (戴颙, zi Andao, a famous scholar of the Eastern Jin Dynasty).' In the past, Dai Yong lived in seclusion and refused to serve as an official. The court ordered that he be dressed in the attire of a mountain man, hence the saying, 'He immediately fled back to Sheshan.' Emperor Gao (Emperor Wu of Song, Liu Yu (363-422), during the Yongchu period (420-422)) bestowed upon him a bamboo root ruyi (如意, a scepter-like ornament) and a bamboo shoot crown. When he first arrived in the mountains, an old man from the mountains advised him: 'There are many poisonous snakes and fierce tigers in the mountains, it is not safe to live here.' Xiu Lie said: 'The most poisonous of poisons are the three poisons (三毒, the three fundamental afflictions in Buddhism: greed, hatred, and delusion). A loyal and trustworthy person can tread through water and fire without hesitation, what can snakes and tigers do to me?' So he lived in the mountains. He lived peacefully in seclusion for about twenty years. At that time, the Daoist Gu Huan (顧歡, a Daoist and thinker from the late Southern Song to the early Liang Dynasty) wrote 'On the Barbarians and the Chinese (夷夏論)', intending to belittle Buddhism and elevate Daoism. Xiu Lie commented: 'If we say that emulating a mirror reflecting all things, the Buddha establishing teachings in the central realm (中天, referring to the Buddha), observing celestial phenomena and predicting changes, preserving but not discussing, is the profound principle of managing the world, the ultimate of Confucius and Laozi. Then, acting before there is existence, exhausting the origins of things, different lives following a common principle, refining falsehood and returning to truth, this is the righteousness of divine merit, the grandeur of Buddhism. Therefore, the Buddha clarifies its purpose, Laozi preserves its life. Those who guard life are obscured, those who clarify the purpose are enlightened. However, being still in the great way, even if obscured, is not false; acting according to its purpose, then the principle is clear and illuminates everything. Therefore, if those who learn gain what they have learned, they can use it to assist in preserving life, and teaching is revered in the world. Acting in non-action, one will be able to extinguish habits, return to the source, and transcend humans and gods.' He once lectured on the 'Infinite Life Sutra (無量壽經)' with Chan Master Fadu. In the middle of the night, he suddenly saw golden light illuminating the entire room, and in the light were pavilions and transformed Buddhas and Bodhisattvas. In the seventh year of Yongming (489), he donated his residence to become Qixia Temple (棲霞寺). He dreamed that a Buddha was emitting light from the rocks, and he vowed to build a temple but died before he could complete it. Later, his son Yu Zhongzhang, together with Fadu, built a statue of Amitabha Buddha (無量壽佛) more than thirty-one feet tall, and built statues of Avalokitesvara (觀音菩薩) and Mahasthamaprapta (勢至菩薩) to fulfill his father's wishes. His youngest son, Shan Bin, zi Xiaoruo, was able to inherit his family's legacy. During the Putong period of the Liang Dynasty (520-527), he became a Regular Attendant at the Palace Gate (散騎常侍). At that time, Fan Zhen (范縝, a materialist philosopher of the Liang Dynasty) wrote 'On the Extinction of the Soul (神滅論)', and Xiao Chen and Cao Siwen both refuted him with arguments. Emperor Wu (Emperor Wu of Liang, Xiao Yan (464-549), during the Tianjian period (502-519)) also issued an edict refuting Fan Zhen's theory, ordering the monk Shi Fayun (釋法雲, a prominent monk of the Liang Dynasty) to present it to the princes and nobles. Twenty-six people each wrote answers, expounding the principle of the soul's immortality, and Shan Bin's writing was particularly earnest. His article said: 'I am honored'
告惠示敕旨答。臣下審神滅論。源深趣遠。豈鹿兔所測。隨類得解。或亦各欣所見。奉以周旋。不勝舞躍。論者限於視聽。豈達曠遠。目睹百年。心惑三世。謂形魄既亡。神魂俱滅。斯則既遠釋典。復乖孔教矣。焉可與言至道語妙理者哉。夫明則有禮樂。幽則有鬼神。是以孔宣垂範以知死酬問。周文立教以多才代終。詩稱三后在天。書稱祖考來格。此皆陳之載籍。彰彰其明者也。夫緣假故有滅。業造故無常。是以五陰合成終同煙盡。四微虛構會均火滅。竊謂神明之道非業非緣。非業非緣故。雖遷不滅。能緣能業。故苦樂殊報。此能仁之妙唱。搢紳之所抑也。雖教有殊途。理還一致。皇上智周空有。照極神源。爰發聖衷。親染宸翰。弘獎至教。啟悟重昏。令學者永祛疑惑。眷逮不遺。良兼欣戚。后假節攝北兗州事。卒于官。贈侍中。謚曰質(南史．宏明集)。
劉士光
名歊。平原人也。年十一讀莊子逍遙篇。即能為客說其大義。及長博學有文。已而精心學佛。不娶不仕。神僧志公遇之於興皇寺。驚起曰。隱居學道。清凈登真。如此三說。年三十一著革終論。其略曰。夫形也者無知之質也。神也者有知之性也。有知不獨存。依無知以自立。故形之於神。逆旅之館耳。及其死也。神去此而適彼也。神已去此。
【現代漢語翻譯】 現代漢語譯本： 奉告惠示的敕旨答覆。我等臣下審閱了關於神滅論的論述，其源頭深遠，意趣玄妙，豈是鹿和兔子所能揣測的？各人根據自己的類別得到理解，或許也各自欣喜于自己所見到的。奉持著這些觀點來應對，實在令人感到歡欣鼓舞。那些評論者侷限於自己的視聽，哪裡能通達曠遠之理？眼睛只能看到百年的事情，內心卻對三世感到迷惑。他們認為形體和魂魄既然已經消亡，神魂也就一同滅絕了。這實在是既遠離了佛教的經典，又違背了孔子的教誨啊！怎麼能和他們談論至高的道理和精妙的義理呢？ 明白事理，就要有禮樂；幽深之處，就要有鬼神。因此孔子樹立典範，通過了解死亡來回答疑問；周文王確立教化，用多才之人來代替死者完成未竟之事。《詩經》稱讚三位先王后在天上，《尚書》稱頌祖先降臨享祭。這些都是記載在典籍之中，彰明昭著的事情啊！因為因緣和合的緣故，所以有生滅；因為業力造作的緣故，所以沒有永恒。因此，五陰和合而成，最終如同煙霧消散；四大元素虛假構造，終將如同火焰熄滅。我私下認為，神明的道理既不是業力，也不是因緣。不是業力，不是因緣，所以即使遷移也不會滅亡。能夠成為因緣，能夠造作業力，所以苦樂的報應各有不同。這是能仁（釋迦牟尼佛）的精妙唱導，也是士大夫們所壓抑的。雖然教義有不同的途徑，但道理最終還是一致的。皇上您的智慧周遍空有，照亮了神明的本源。於是從聖明的內心出發，親自用御筆書寫，弘揚嘉獎至高的教義，開啟並啟迪了重重昏昧，使學者們永遠消除疑惑，恩澤遍及而不遺漏，實在令人欣慰和悲傷交加。後來擔任假節、攝北兗州事，死在任上，追贈侍中，謚號為質（《南史·宏明集》）。 劉士光 名歊（xiāo），平原人。十一歲時讀《莊子·逍遙遊》，就能為客人講解其中的大意。長大后博學多才，擅長文章。後來專心學習佛法，不娶妻，不做官。神僧志公在興皇寺遇到他，驚起說道：『隱居學道，清凈登真。』如此說了三遍。三十一歲時著《革終論》，其要點是：『形體是沒有知覺的物質，神是有知覺的本性。有知覺的神不能獨自存在，要依靠沒有知覺的形體才能自立。所以形體對於神來說，就像是旅館一樣。等到人死的時候，神就離開這裡而到別處去了。神已經離開了這裡……』 English version: In response to Your Majesty's gracious edict. Your subjects have examined the discourse on the theory of the annihilation of the spirit. Its source is profound and its meaning far-reaching, how can it be fathomed by deer and rabbits? Each gains understanding according to their own kind, and perhaps each rejoices in what they see. Holding these views to respond, it is truly exhilarating. Those commentators are limited by their own sight and hearing, how can they comprehend the vast and distant truth? Their eyes can only see the affairs of a hundred years, yet their hearts are bewildered by the three lifetimes. They believe that since the physical form and soul have perished, the spirit also vanishes along with them. This is truly both far from the Buddhist scriptures and contrary to the teachings of Confucius! How can one discuss the supreme truth and the subtle principles with them? When there is understanding, there will be rites and music; in the depths of the unseen, there will be ghosts and spirits. Therefore, Confucius established a model, answering questions by understanding death; King Wen of Zhou established teachings, using talented people to complete the unfinished tasks of the deceased. The Book of Poetry praises the three former queens in heaven, and the Book of Documents praises the ancestors descending to enjoy the sacrifices. These are all recorded in the classics, clearly and manifestly. Because of the aggregation of conditions, there is arising and ceasing; because of the creation of karma, there is no permanence. Therefore, the five skandhas (form, feeling, perception, mental formations, and consciousness) combine and ultimately vanish like smoke; the four great elements (earth, water, fire, and wind) are falsely constructed and will eventually extinguish like a flame. I privately believe that the principle of the spirit is neither karma nor conditions. Because it is neither karma nor conditions, it does not perish even when it transmigrates. It is capable of being a condition and capable of creating karma, therefore the rewards of suffering and happiness are different. This is the wonderful teaching of the Able One (Sakyamuni Buddha), and it is also what the scholar-officials suppress. Although the teachings have different paths, the principles are ultimately the same. Your Majesty's wisdom pervades emptiness and existence, illuminating the source of the spirit. Therefore, from your sagely heart, you personally wrote with the imperial brush, promoting and praising the supreme teaching, opening and enlightening the layers of darkness, enabling scholars to forever eliminate doubts, and extending grace without omission, which is truly a mixture of joy and sorrow. Later, he served as the acting governor of Beiyan Prefecture with the title of 'Acting with Credentials', died in office, and was posthumously awarded the title of Attendant in the Palace, with the posthumous name of Zhi (from History of the Southern Dynasties, Hongming Collection). Liu Shigang His given name was Xiao, and he was a native of Pingyuan. At the age of eleven, he read the Zhuangzi: Free and Easy Wandering and was able to explain its main ideas to guests. As he grew older, he became learned and skilled in writing. Later, he devoted himself to studying Buddhism, and did not marry or take office. The divine monk Zhigong met him at Xinghuang Temple, and exclaimed in surprise: 'Living in seclusion to study the Way, pure and attaining truth!' He said this three times. At the age of thirty-one, he wrote On Reforming the End, the gist of which is: 'The physical form is a substance without knowledge, and the spirit is a nature with knowledge. The spirit with knowledge cannot exist alone, but must rely on the physical form without knowledge to establish itself. Therefore, the physical form is like an inn for the spirit. When a person dies, the spirit leaves here and goes elsewhere. The spirit has already left here...'
【English Translation】 In response to Your Majesty's gracious edict. Your subjects have examined the discourse on the theory of the annihilation of the spirit. Its source is profound and its meaning far-reaching, how can it be fathomed by deer and rabbits? Each gains understanding according to their own kind, and perhaps each rejoices in what they see. Holding these views to respond, it is truly exhilarating. Those commentators are limited by their own sight and hearing, how can they comprehend the vast and distant truth? Their eyes can only see the affairs of a hundred years, yet their hearts are bewildered by the three lifetimes. They believe that since the physical form and soul have perished, the spirit also vanishes along with them. This is truly both far from the Buddhist scriptures and contrary to the teachings of Confucius! How can one discuss the supreme truth and the subtle principles with them? When there is understanding, there will be rites and music; in the depths of the unseen, there will be ghosts and spirits. Therefore, Confucius established a model, answering questions by understanding death; King Wen of Zhou established teachings, using talented people to complete the unfinished tasks of the deceased. The Book of Poetry praises the three former queens in heaven, and the Book of Documents praises the ancestors descending to enjoy the sacrifices. These are all recorded in the classics, clearly and manifestly. Because of the aggregation of conditions, there is arising and ceasing; because of the creation of karma, there is no permanence. Therefore, the five skandhas (form, feeling, perception, mental formations, and consciousness) combine and ultimately vanish like smoke; the four great elements (earth, water, fire, and wind) are falsely constructed and will eventually extinguish like a flame. I privately believe that the principle of the spirit is neither karma nor conditions. Because it is neither karma nor conditions, it does not perish even when it transmigrates. It is capable of being a condition and capable of creating karma, therefore the rewards of suffering and happiness are different. This is the wonderful teaching of the Able One (Sakyamuni Buddha), and it is also what the scholar-officials suppress. Although the teachings have different paths, the principles are ultimately the same. Your Majesty's wisdom pervades emptiness and existence, illuminating the source of the spirit. Therefore, from your sagely heart, you personally wrote with the imperial brush, promoting and praising the supreme teaching, opening and enlightening the layers of darkness, enabling scholars to forever eliminate doubts, and extending grace without omission, which is truly a mixture of joy and sorrow. Later, he served as the acting governor of Beiyan Prefecture with the title of 'Acting with Credentials', died in office, and was posthumously awarded the title of Attendant in the Palace, with the posthumous name of Zhi (from History of the Southern Dynasties, Hongming Collection). Liu Shigang His given name was Xiao, and he was a native of Pingyuan. At the age of eleven, he read the Zhuangzi: Free and Easy Wandering and was able to explain its main ideas to guests. As he grew older, he became learned and skilled in writing. Later, he devoted himself to studying Buddhism, and did not marry or take office. The divine monk Zhigong met him at Xinghuang Temple, and exclaimed in surprise: 'Living in seclusion to study the Way, pure and attaining truth!' He said this three times. At the age of thirty-one, he wrote On Reforming the End, the gist of which is: 'The physical form is a substance without knowledge, and the spirit is a nature with knowledge. The spirit with knowledge cannot exist alone, but must rely on the physical form without knowledge to establish itself. Therefore, the physical form is like an inn for the spirit. When a person dies, the spirit leaves here and goes elsewhere. The spirit has already left here...'
館何用存。神已適彼。祭何所祭。而姬孔之教不然者。其有以乎。蓋禮樂之興出於澆薄俎豆。綴兆生於俗敝。施靈筵。陳棺槨。設饋奠。建邱隴。蓋欲孝子有追思之地耳。今欲剪截煩厚務從儉易。不傷存者之念。有合至人之道。氣絕不須復魄。盥洗而斂。以一千錢市棺單故裙衫衣巾枕履。此外送往之具。棺中常物及余閣之祭。一不得有所施。斂畢載以露車歸以舊山。隨得一地。地足為陷。陷足容棺。不須博甓。不勞封樹。勿設祭饗。勿置幾筵。其蒸嘗繼嗣。言像所絕。事止余身。無傷世教。明年春有人為其庭中栽柿。士光曰。吾不及見此實矣。至秋而亡。親故誄其行。謚曰貞節先生。族弟彥度。名訐。少喪二親。哀毀幾滅性。及長事伯父母及兄姊。友孝篤至性愛潔清。兄為娶妻有日矣。彥度聞而逃。乃已本州闢為主簿。不就。主者強起之。乃掛檄于樹。復逃去。彥度深信佛法。曾與士光聽講于鐘山諸寺。因共卜築宋熙寺東澗。有終焉之志。天監十七年卒于士光舍。年三十一。遺言勿立後嗣。其他終制與士光略同。宗友相與刊碑立銘。謚曰元貞處士(梁書)。
庾彥寶
名詵。新野人也。博通經史緯候之學。而性尚夷簡。特愛林泉。十畝之宅。山池居半。蔬食敝衣不修產業。嘗乘舟從沮中山舍還。載米一百
【現代漢語翻譯】 現代漢語譯本： 要那些宗廟館舍有什麼用呢？神靈已經到別處去了。祭祀又祭祀什麼呢？而姬姓和孔子的教誨不是這樣的，大概有他們的道理吧。禮樂的興起，是由於世風澆薄，人們開始重視祭祀的禮器。兆象的出現，是由於社會風俗敗壞。設定靈位，陳列棺槨，擺設祭品，建造墳墓，大概是想讓孝子有追思的地方罷了。現在想要刪減繁瑣厚重的禮儀，務求儉省簡易，不傷害在世之人的思念，這符合聖人的道理。人死後不需要招魂，清洗身體后就入殮。用一千錢購買棺材，用舊的裙衫衣巾枕頭鞋子等。此外，送葬的用具，棺材中的常用物品，以及其他祭祀，一概不得使用。入殮完畢后，用簡陋的車子運回舊山，隨便找一塊地方，地方足夠挖坑，坑足夠容納棺材就行了。不需要磚石砌墓，不需要封土植樹。不要設定祭祀，不要擺放幾筵。至於蒸嘗祭祀和繼承人，都與偶像無關。事情到我這一代為止，不影響世俗的教化。第二年春天，有人在他的庭院中栽種柿子樹。士光說：『我恐怕看不到它結果實了。』到秋天就去世了。親朋好友撰寫文章來哀悼他的品行，謚號為貞節先生。族弟庾彥度，名訐，年少時父母雙亡，悲傷過度幾乎喪命。長大后侍奉伯父伯母和兄長姐姐，友愛孝順非常真摯純潔。兄長為他娶妻已經定了日子，庾彥度聽說了就逃走了。於是本州徵召他擔任主簿，他不就任。主事的人強行讓他上任，他就把委任狀掛在樹上，再次逃走。庾彥度深信佛法，曾經與庾士光在鐘山的各個寺廟聽講佛法，於是共同選擇在宋熙寺東邊的山澗築室，有在那裡終老的志向。天監十七年（518年）去世于庾士光的住所，年三十一歲。遺言不要立後嗣。其他的喪葬制度與庾士光大致相同。宗族朋友共同刻碑立傳，謚號為元貞處士（出自《梁書》）。 庾彥寶 名庾詵，是新野人。廣泛通曉經史和緯書占候之學，而性格崇尚平淡簡樸，特別喜愛山林泉水。住宅只有十畝，山池就佔了一半。吃粗糧穿破衣，不經營產業。曾經乘船從沮中山的住所返回，裝載米一百……
【English Translation】 English version: What is the use of temples and halls? The spirits have already gone elsewhere. What is there to sacrifice? But the teachings of the Ji (referring to the Zhou dynasty royal family) and Confucius are not like this, perhaps there is a reason for them. The rise of rites and music is due to the decline of social morality, and people began to value sacrificial utensils. The appearance of omens is due to the corruption of social customs. Setting up spirit tablets, displaying coffins, arranging offerings, and building tombs are probably to allow filial sons to have a place to remember their ancestors. Now, wanting to cut down on cumbersome and extravagant rituals, striving for frugality and simplicity, without hurting the feelings of those who are alive, this is in accordance with the way of the sages. After a person dies, there is no need to recall the soul, wash the body and then encoffining it. Buy a coffin with one thousand coins, and use old skirts, shirts, scarves, pillows, and shoes. In addition, the funeral supplies, the usual items in the coffin, and other sacrifices, must not be used. After encoffining, transport it back to the old mountain in a simple cart, and find a place at random. The place is enough to dig a pit, and the pit is enough to hold the coffin. There is no need to build a tomb with bricks, and there is no need to seal the soil and plant trees. Do not set up sacrifices, do not place tables and mats. As for the ancestral sacrifices and successors, they have nothing to do with idols. Things end with my generation, without harming secular education. In the spring of the following year, someone planted persimmon trees in his courtyard. Shi Guang said, 'I am afraid I will not see it bear fruit.' He died in the autumn. Relatives and friends wrote articles to mourn his character, and his posthumous title was Mr. Zhenjie (貞節先生, Mr. Chastity and Integrity). His cousin Yu Yandu (庾彥度), named Yu Jie (庾訐), lost both parents at a young age, and was so sad that he almost lost his life. After growing up, he served his uncle and aunt and elder brothers and sisters, and his friendship and filial piety were very sincere and pure. His elder brother had already set a date for him to marry a wife, and Yu Yandu ran away when he heard about it. Therefore, the state recruited him to serve as the chief clerk, but he did not take office. The person in charge forced him to take office, so he hung the letter of appointment on a tree and fled again. Yu Yandu deeply believed in Buddhism, and once listened to Buddhist lectures with Yu Shigang (庾士光) in various temples in Zhongshan (鐘山), so they jointly chose to build a house in the eastern stream of Songxi Temple (宋熙寺), with the ambition to end their lives there. He died in Yu Shigang's residence in the seventeenth year of the Tianjian (天監) era (518 AD), at the age of thirty-one. He left a will not to establish an heir. The other funeral arrangements were roughly the same as Yu Shigang's. Relatives and friends jointly carved a stele and wrote a biography, and his posthumous title was Hermit Yuanzhen (元貞處士, Hermit of Original Integrity) (from the Book of Liang (梁書)). Yu Yanbao (庾彥寶) Named Yu Shen (庾詵), was a native of Xinye (新野). He was widely versed in the classics, history, and apocryphal texts of divination, but his character advocated plainness and simplicity, and he especially loved forests, springs, and streams. His house was only ten acres, and the mountains and ponds occupied half of it. He ate coarse food and wore ragged clothes, and did not manage property. He once returned by boat from his residence in Jushan (沮中), carrying one hundred...
五十石。有人寄載三十石。及至家。寄載者曰。君三十石。我百五十石。彥寶默然恣其取足。鄰人或被誣為盜。妄攀彥寶。彥寶矜之。因以所藏書質錢二萬。令門生詐為其親代酬之。鄰人獲免來謝。彥寶曰。吾矜天下無辜。豈期謝也。梁武帝少與彥寶善。及起兵。署為平西府記室。不屈。普通中詔以為黃門侍郎。稱疾不起。晚年于宅內建道場。六時禮懺。誦法華經每日一遍。夜中忽見一道人自稱願公。容止甚異。呼彥寶為上行先生。授香而去。中大通四年晝寢。忽驚覺曰。愿公復來。不可久住。言訖而逝。舉室咸聞空中唱云。上行先生已生彌陀凈域矣。時年七十八。武帝聞之。詔謚貞節先生(南史)。
劉宣文
名慧斐。彭城人也。少博學。能文起家。梁安成王法曹行參軍。嘗還都。途經匡山。遇處士張文逸。相得甚歡。有終焉之志。遂居於東林。又于山北構園。號離垢園。時人稱為離垢先生。研精釋典。兼工篆𨽻。在山手寫佛經二千餘卷。常所誦者百餘卷。晝夜行道孜孜不怠。遠近欽慕之。簡文臨江州。遺以幾杖。論者云。自遠師沒後將三百年。始有張劉之盛矣。大同三年卒。文逸。名孝秀。南陽宛人。仕州中從事史。徙尋陽。性通率耐冷。好佛氏書。謹持戒律。居東林。力田以供山眾。僧有敗行。輒
【現代漢語翻譯】 現代漢語譯本： 五十石（容量單位）。有人寄放了三十石的東西在他那裡。等到到家時，寄放東西的人說：『你的三十石，我的有一百五十石。』彥寶默默地任憑他拿走足夠的量。鄰居有人被誣陷為盜賊，胡亂攀咬彥寶。彥寶憐憫他，於是用自己收藏的書籍抵押了兩萬錢，讓門生假裝成他的親屬代為償還。鄰居得以免罪前來道謝。彥寶說：『我憐憫天下無辜的人，哪裡期望你的感謝呢？』梁武帝年輕時與彥寶交好，等到起兵時，任命他為平西府記室，彥寶不肯就任。普通年間（520-527年）皇帝下詔任命他為黃門侍郎，彥寶稱病不起。晚年在宅內建造道場，每天六個時辰禮拜懺悔，誦讀《法華經》每日一遍。夜裡忽然看見一位道人自稱願公，容貌舉止非常奇異，稱呼彥寶為上行先生，授予香后離去。中大通四年（532年）白天睡覺，忽然驚醒說：『愿公又來了，我不能久留。』說完就去世了。全家人都聽到空中傳來聲音說：『上行先生已經往生彌陀凈土了。』當時七十八歲。武帝聽說了這件事，下詔追諡為貞節先生（出自《南史》）。
劉宣文
名慧斐，彭城人。年少時博學，擅長文章，起家于梁安成王法曹行參軍。曾經回都城，途中經過匡山，遇到隱士張文逸，兩人相處非常愉快，有在此終老的想法，於是居住在東林寺。又在山北建造園林，名為離垢園，當時人們稱他為離垢先生。專心研究佛經，兼工篆書和隸書。在山上手寫佛經二千多卷，經常誦讀的有一百多卷。日夜修行，勤奮不懈。遠近的人都欽佩仰慕他。簡文帝在江州時，贈送他幾杖。評論的人說：『自從遠師（慧遠大師）去世后將近三百年，才有了張文逸和劉宣文這樣的盛況啊。』大同三年（537年）去世。文逸，名孝秀，南陽宛人。在州中擔任從事史。遷居到尋陽。性格通達率真，能耐得住清冷，喜愛佛家的書籍，嚴格遵守戒律。居住在東林寺，努力耕田來供給山中的僧眾。僧人有行為不端的，總是勸誡懲罰。
【English Translation】 English version: Fifty shi (unit of capacity). Someone deposited thirty shi of goods with him. When they arrived home, the depositor said, 'Your thirty shi, mine is one hundred and fifty shi.' Yanbao silently allowed him to take enough. A neighbor was falsely accused of being a thief and recklessly implicated Yanbao. Yanbao pitied him, so he mortgaged his collection of books for 20,000 coins and had a student pretend to be his relative to repay the debt on his behalf. The neighbor was acquitted and came to thank him. Yanbao said, 'I pity the innocent people in the world, how could I expect your thanks?' Emperor Wu of Liang was on good terms with Yanbao when he was young. When he raised an army, he appointed him as the secretary of the Pingxi government, but Yanbao refused to take office. During the Putong period (520-527 AD), the emperor issued an edict appointing him as the Yellow Gate Attendant, but Yanbao claimed illness and did not take office. In his later years, he built a Daocheng (Buddhist ritual space) in his house, repenting and worshiping six times a day, and reciting the Lotus Sutra once a day. In the middle of the night, he suddenly saw a Taoist priest calling himself Yuan Gong, whose appearance and demeanor were very strange. He called Yanbao 'Superior Practice Teacher', gave him incense, and left. In the fourth year of Zhongdatong (532 AD), he took a nap during the day and suddenly woke up and said, 'Yuan Gong is here again, I cannot stay long.' After saying that, he passed away. The whole family heard a voice in the air saying, 'Superior Practice Teacher has been reborn in Amitabha's Pure Land.' He was seventy-eight years old at the time. When Emperor Wu heard about this, he issued an edict posthumously naming him 'Mr. Zhenjie' (from the Book of Southern Dynasties).
Liu Xuanwen
Named Hui Fei, he was from Pengcheng. He was learned and skilled in writing from a young age, and started his career as a military advisor in the Liang Ancheng Prince's court. He once returned to the capital and passed through Kuangshan, where he met the recluse Zhang Wenyi. They got along very happily and had the idea of spending their lives there, so they lived in Donglin Temple. He also built a garden north of the mountain, called Ligou Garden, and people at the time called him 'Mr. Ligou'. He devoted himself to studying Buddhist scriptures and was also skilled in seal script and official script. He hand-copied more than 2,000 volumes of Buddhist scriptures in the mountains, and often recited more than 100 volumes. He practiced day and night, diligently and tirelessly. People from far and near admired him. When Emperor Jianwen was in Jiangzhou, he sent him a walking stick. Commentators said, 'Since the death of Master Yuan (Master Huiyuan), nearly three hundred years have passed, and only now have there been such great figures as Zhang Wenyi and Liu Xuanwen.' He died in the third year of Datong (537 AD). Wenyi, named Xiaoxiu, was from Nanyang Wan. He served as a history official in the state. He moved to Xunyang. He was open-minded and able to endure coldness. He loved Buddhist books and strictly observed the precepts. He lived in Donglin Temple and worked hard to cultivate the land to supply the monks in the mountains. If a monk behaved improperly, he would always admonish and punish them.
集眾佛前為羯磨而笞之。多有悔過者。普通三年卒。室中聞有非常香氣。同時阮士宗。名孝緒。陳留人。亦以清隱著名。末年蔬食斷酒。虔精事佛。其恒供養石像。先有損壞。心欲補之。罄心敬禮。一夜忽然完復(南史)。
向居士
遺其名。北齊人也。幽棲林野。木食澗飲。默契心法。天保初聞二祖可公風教甚盛。致書曰。影由形起。響逐聲來。弄影勞形。不識形為影本。揚聲止響。不知聲是響根。除煩惱而趣涅槃。喻去形而滅影。離眾生而求佛果。喻默聲而求響。故知迷悟一途。愚智非別。無名作名。因其名則是非生矣。無理作理。因其理則爭論起矣。幻化非真。誰是誰非。虛妄無實。何空何有。將知得無所得。失無所失。未及造謁。聊申此意。伏望答之。二祖復以偈曰。備觀來意皆如實。真幽之理竟不殊。本迷摩尼謂瓦礫。豁然自覺是真知。無明智慧本無異。當知萬法即皆如。愍此二見之徒輩。申辭措筆作斯書。觀身與佛不差別。何須更覓彼無餘。居士得偈。即往禮覲。密承印記(五燈會元)。
馮兗
北齊冀州人。以儒生被貢入臺。聞惠光法師演化鄴城。私自惟曰。元素兩教頗曾究懷。至於釋宗生未信重。試往候光以擇所從。既至。值光開講。傾聽久之。疑滯頓釋。頓足稽首。愿畢
【現代漢語翻譯】 現代漢語譯本 集眾僧于佛前，舉行羯磨（佛教儀式，指懺悔、授戒等）並加以鞭笞。其中很多人都表示悔過。普通三年（522年）去世，房間里聞到非常濃郁的香氣。同時代的阮士宗，名孝緒，是陳留人，也以清高隱逸而聞名。晚年吃素戒酒，虔誠地信奉佛教。他一直供養的石像，先前有所損壞，他心裡想要修補它，於是竭誠敬禮。一夜之間，石像忽然恢復完好。（出自《南史》）
向居士（在家修行的佛教信徒）
沒有留下他的名字，是北齊人。隱居在山林荒野，以樹木果實為食，飲用山澗的流水，默默地領悟心法。天保初年（550年），聽說二祖慧可（禪宗二祖）的教化非常興盛，於是寫信說：『影子由形體產生，迴響隨著聲音而來。玩弄影子卻勞累形體，是不明白形體是影子的根本；試圖停止聲音來消除迴響，是不明白聲音是迴響的根源。想要去除煩惱而趨向涅槃（佛教最高境界，指解脫），好比去除形體來消滅影子；離開眾生而尋求佛果（成佛的結果），好比停止聲音來尋求迴響。所以說，迷惑和覺悟本是同一條道路，愚笨和智慧並沒有區別。本來沒有名字，強行給它起名字，因為有了名字，所以是非就產生了。本來沒有道理，強行說成有道理，因為有了道理，所以爭論就產生了。幻化並非真實，誰是誰非呢？虛妄沒有實體，哪裡有空和有呢？要知道得到即是無所得，失去即是無所失。』還沒來得及前去拜見，姑且表達這些意思，希望您能回覆我。二祖慧可回覆偈語說：『詳細地看了你的來信，一切都如實地表達了，真正幽深的道理竟然沒有差別。本來迷惑的時候，把摩尼寶珠（珍貴的寶珠）當成瓦礫，一旦豁然自覺，才知道那是真正的智慧。無明和智慧本來就沒有不同，應當知道萬法（世間一切事物）本來就是如如不動。憐憫那些持有二元對立觀點的徒眾，寫下這些言辭。觀察自身與佛並沒有差別，何必再向外尋求其他的呢？』向居士得到偈語后，立刻前去拜見慧可，秘密地接受了印可（禪宗用語，指對弟子開悟的認可）。（出自《五燈會元》）
馮兗
北齊冀州人。以儒生的身份被選拔入朝。聽說惠光法師在鄴城弘揚佛法，私下裡想：『儒家和道家的教義我曾經研究過，至於佛教，我還沒有真正信服。不如去拜訪惠光法師，以便選擇我所要遵循的道路。』到達后，正趕上惠光法師開講，他傾聽了很久，心中的疑惑頓時消解，於是頓足稽首（佛教的一種禮拜方式），表示願意終身信奉佛教。
【English Translation】 English version He gathered monks before the Buddha to perform Karma (Buddhist ritual, referring to repentance, ordination, etc.) and had them flogged. Many of them expressed remorse. He died in the third year of the Putong reign (522 AD). A very strong fragrance was smelled in the room. At the same time, Ruan Shizong, named Xiaoxu, from Chenliu, was also known for his purity and reclusion. In his later years, he ate vegetarian food and abstained from alcohol, devoutly believing in Buddhism. The stone statue he had been offering sacrifices to was previously damaged. He wanted to repair it in his heart, so he paid his respects sincerely. Overnight, the stone statue suddenly returned to its original state. (From the History of the Southern Dynasties)
Layman Xiang (Buddhist practitioner at home)
His name was not left behind, he was a person from the Northern Qi Dynasty. He lived in seclusion in the mountains and wilderness, eating fruits from trees and drinking water from mountain streams, silently comprehending the mind-dharma. In the early years of the Tianbao reign (550 AD), he heard that the teachings of the Second Patriarch Huike (the Second Patriarch of Zen Buddhism) were very prosperous, so he wrote a letter saying: 'Shadows arise from forms, and echoes follow sounds. Playing with shadows while exhausting the form is not understanding that the form is the root of the shadow; trying to stop the sound to eliminate the echo is not understanding that the sound is the root of the echo. Wanting to remove afflictions and move towards Nirvana (the highest state in Buddhism, referring to liberation) is like removing the form to eliminate the shadow; leaving sentient beings and seeking Buddhahood (the result of becoming a Buddha) is like stopping the sound to seek the echo. Therefore, it is known that delusion and enlightenment are originally the same path, and foolishness and wisdom are not different. Originally there was no name, but forcibly giving it a name, because there is a name, so right and wrong arise. Originally there was no reason, but forcibly saying that there is a reason, because there is a reason, so disputes arise. Illusions are not real, who is right and who is wrong? Emptiness has no substance, where is emptiness and existence? Know that gaining is not gaining, and losing is not losing.' Before he had time to visit, he tentatively expressed these thoughts, hoping that you could reply to me. The Second Patriarch Huike replied with a verse saying: 'Having carefully read your letter, everything is expressed truthfully, and the truly profound principles are not different. When originally deluded, one regards the Mani jewel (a precious jewel) as rubble, but once one suddenly realizes, one knows that it is true wisdom. Ignorance and wisdom are originally not different, and one should know that all dharmas (all things in the world) are originally immutable. Pitying those disciples who hold dualistic views, I write these words. Observing oneself and the Buddha are not different, why seek anything else?' After Layman Xiang received the verse, he immediately went to visit Huike and secretly received his approval (Zen term, referring to the recognition of a disciple's enlightenment). (From the Wudeng Huiyuan)
Feng Yan
He was from Jizhou in the Northern Qi Dynasty. He was selected to enter the court as a Confucian scholar. Hearing that Dharma Master Huiguang was propagating Buddhism in Ye City, he thought to himself: 'I have studied the teachings of Confucianism and Taoism, but as for Buddhism, I have not truly believed in it. Why not visit Dharma Master Huiguang in order to choose the path I should follow?' After arriving, he happened to be present when Dharma Master Huiguang was giving a lecture. He listened for a long time, and the doubts in his heart were immediately dispelled. So he stamped his feet and kowtowed (a Buddhist form of worship), expressing his willingness to believe in Buddhism for the rest of his life.
命歸依。遂為弟子。究心法要。常自檢責。有叩擊者。應病予藥。多至感泣。其言曰。諸行者不得信此無明昏心。覓長覓短。須識詐賊覓他過惡。不求其長。則吾我漸歇。常須看心。自己多過。雖在世間。無有滋味。此心將我上至非想。還下地獄。常誘誑我。如怨家。如愛奴。豈可長養賊心。使覓名利造疽蠹也。故經云。常為心師。不師於心。八歲能誦。百歲不行。不救急也。時有傳寫其言者。世號捧心論焉。充在光門。低頭斂氣。日營飯粥。奉僧既了。躬自滌器。夜宿灶前。取蒿一束半以藉背。半以坐之。明相才動。粥便已熟。午後擔食送彼獄囚。往還所經識者開路。或至稠人廣眾。率先供給。若水若火。若掃若帚。隨所應用。莫不備焉。作務少暇。口隨說法。初不告倦。遂卒光門(續高僧傳)。
李子約
名士謙。趙郡平棘人。髫年喪父。事母孝。年十二魏廣平王贊辟開府參軍。自齊迄隋累徴不應。遭母喪。哀毀骨立。服闋遂舍宅為伽藍。脫身遊學。博覽內外經教。歸心佛乘。終身不飲酒不食肉。口無殺害之言。親賓來萃陳樽俎。危坐終日。少長肅然。莫敢弛惰。退而相謂曰。既見君子。方覺吾徒之不德也。性仁而好施。州里有分財不均相鬩訟。子約出財。補其少者。令與多者。埒兄弟內慚。更相推
【現代漢語翻譯】 現代漢語譯本：
他請求皈依（佛教）。於是成爲了弟子。深入研究佛法的精要。經常自我反省和責備。有人來求教，他就根據對方的病癥給予相應的『藥物』（指佛法）。很多人因此感動落淚。他說：『修行的人不能相信這無明的昏昧之心，去尋找別人的長處或短處。必須認識到它像個狡猾的賊，專門尋找別人的過錯。如果不去追求自己的長處，那麼『我』和『我所』的執著就會逐漸消歇。要經常觀照自己的內心，知道自己有很多過錯。即使身處世間，也不會覺得有什麼滋味。這顆心會把我帶到最高的非想非非想處天，也會把我帶到地獄。它經常誘惑欺騙我，就像怨家，又像寵愛的奴隸。怎麼可以長期滋養這顆賊心，讓它去追逐名利，製造毒瘡呢？』所以經書上說：『要經常以心為師，而不要以心為主人。』八歲能背誦經文，一百歲卻不能按照經文去做，這對於緊急情況是沒有幫助的。當時有人傳抄他的言論，世人稱之為《捧心論》。他擔任光門的職務，總是低頭斂氣，每天操勞飯粥之事。供養僧人完畢后，親自清洗器皿。晚上睡在灶前，取一束半蒿草墊在背下，半束墊在身下。天剛亮，粥就已經煮好了。午後，他挑著食物送給監獄裡的囚犯。往來經過的地方，認識他的人都會主動讓路。或者到了人多擁擠的地方，他總是率先提供幫助，無論是水、火，還是掃帚，只要需要，沒有不準備的。工作之餘，他總是隨口說法，從不感到疲倦。最終在光門去世（出自《續高僧傳》）。
李子約
字士謙，是趙郡平棘人。年幼喪父，侍奉母親非常孝順。十二歲時，被魏廣平王贊徵召為開府參軍。從北齊到隋朝（581-618）多次被徵召，都沒有應允。遭遇母親去世，哀傷過度，身體非常虛弱。服喪期滿后，就將住宅舍棄改為伽藍（寺廟）。脫離世俗，四處遊學。廣泛閱讀佛教和世俗的經典。一心向佛。終身不飲酒不吃肉。口中沒有殺害的言語。親戚朋友來訪，擺設酒席，他總是端正地坐著，一整天都這樣，無論年長年少都非常嚴肅恭敬，沒有人敢於懈怠。離開后，他們互相說道：『見到李子約先生，才覺得自己這些人品德不夠啊。』他天性仁慈，喜歡施捨。州里有人因為分財產不均而發生爭吵訴訟，李子約就拿出自己的錢財，補貼給少的一方，使他們和多的一方相等。兄弟們內心感到慚愧，互相推讓。
【English Translation】 English version:
He requested to take refuge (in Buddhism). Thereupon, he became a disciple. He delved into the essentials of the Dharma. He often examined and reproached himself. When someone sought guidance, he would prescribe the appropriate 'medicine' (referring to the Dharma) according to their ailment. Many were moved to tears by this. He said, 'Practitioners must not trust this ignorant and deluded mind, seeking the strengths or weaknesses of others. One must recognize that it is like a cunning thief, specializing in finding the faults of others. If one does not seek one's own strengths, then the attachment to 'self' and 'what belongs to self' will gradually cease. One must constantly observe one's own mind, knowing that one has many faults. Even when living in the world, one will not find it appealing. This mind can take me to the highest realm of Neither Perception nor Non-Perception, and it can also take me to hell. It constantly tempts and deceives me, like an enemy, yet also like a beloved slave. How can one nurture this thieving mind, allowing it to pursue fame and profit, creating festering sores?' Therefore, the scriptures say, 'Always take the mind as your teacher, and do not be a teacher to the mind.' Being able to recite scriptures at eight years old, but not acting accordingly at a hundred years old, is of no help in an emergency.
At that time, some people transcribed his words, and the world called it 'Treatise on Holding the Heart'. He served in Guangmen, always bowing his head and restraining his breath, busying himself daily with rice and porridge. After offering to the monks, he personally washed the utensils. At night, he slept in front of the stove, using one and a half bundles of artemisia as a mat under his back, and half a bundle under his seat. As soon as dawn broke, the porridge was already cooked. In the afternoon, he carried food to the prisoners in the jail. Along the way, those who recognized him would make way. Or when he arrived at crowded places, he would take the lead in providing assistance, whether it was water, fire, or brooms, whatever was needed, he would provide it. When he had a little free time from his duties, he would expound the Dharma, never tiring. Eventually, he passed away in Guangmen (from Continued Biographies of Eminent Monks).
Li Ziyue
His courtesy name was Shiqian. He was from Pingji, Zhao Commandery. He lost his father at a young age and served his mother with great filial piety. At the age of twelve, he was summoned by Wang Zan, the Prince of Guangping of the Wei Dynasty (220-266), to be a military advisor in his office. From the Qi Dynasty (479-502) to the Sui Dynasty (581-618), he was repeatedly summoned, but he did not accept. He encountered the death of his mother, and his grief was excessive, causing his body to become very weak. After the mourning period, he gave up his residence to become a sangharama (monastery). He detached himself from the world and traveled to study. He extensively read both Buddhist and secular scriptures. He wholeheartedly turned to the Buddha's teachings. Throughout his life, he did not drink alcohol or eat meat. His mouth did not utter words of killing. When relatives and friends came to visit and set up a banquet, he would sit upright all day long. Whether young or old, they were all solemn and respectful, and no one dared to be lax. After leaving, they said to each other, 'Having seen Mr. Li Ziyue, we now realize that our virtue is insufficient.' He was naturally benevolent and liked to give alms. When there were disputes and lawsuits in the state because of the unequal distribution of property, Li Ziyue would take out his own money to supplement the share of the one who had less, so that they would be equal to the one who had more. The brothers felt ashamed in their hearts and yielded to each other.
讓焉。偶出見盜刈其菜。默而避之。家僮執盜粟者。子約慰而遣之曰。窮困所致。無相責也。嚐出粟數千石貸鄉人年饑。鄉人無以償。皆來致謝。子約設酒食勞之。舉契對鄉人焚之曰。債了矣。幸勿介意也。明年大熟。債家爭來償粟。不受。已而又大饑。設粥食餓人。所全活以萬計。為大冢收瘞道殣。至春則出谷種給貧乏。趙人德之。撫其子孫曰。此李參軍所活也。客謂子約多陰德。子約曰。所謂陰德者。譬猶耳鳴。已獨聞之。人無知者。今吾所行子皆知之。何謂陰乎。客又謂子約。報應之說。佛書載之。世典獨無。何也。子約曰。積善餘慶。積惡餘殃。高門待封。掃墓望喪。非報應乎。佛經云。輪轉五道。無有窮已。非即賈誼所言千變萬化未始有極之謂耶。至如鯀為黃能。望帝為杜宇。褒君為龍。牛哀為獸。彭生為豕。黃母為黿。宣武為鱉。鄧艾為牛。徐伯為魚。非即佛家變受異形之謂耶。客曰。邢子才云。豈有松柏後身化為樗櫟。仆以為然。子約曰。此不類之談也。變化由心。木豈有心。客不能難。開皇八年終於家。年六十六。趙之士女莫不流涕曰。我曹不死。而令李參軍死乎。會葬者萬餘人。其妻范陽盧氏。有賢德。子約亡。賻贈無所受。謂其州里父老曰。參軍生平好施。今雖終。安可奪其志哉。更散粟五百石
(隋書)。
知歸子曰。餘論次劉明以下諸君子。跡其行事。大都遺世纓網。翱翔物外。息心清凈之域。勤身慈忍之途。洵足靜躁。競于末流。播淳風于百世。至如向居士者。識自本心。深達祖道。斯又絕類離倫。妙遠不測者矣。他若顏之推．王固．姚察．徐孝克之徒。亦能淡泊自居。修持罔間。而委蛇亂朝。歷事異姓。效揚氏之草元。愧莊生之曳尾。吾無取焉。后之學者謹去就之。幾審清濁之辨。嚴凈毗尼。超越塵累。斯可謂之度諸疑謗。報佛深恩者矣。 卍新續藏第 88 冊 No. 1646 居士傳
居士傳十一
張洪賑張廷圭辛替否傳
張洪賑
名普惠。常山九門人。其學精於三禮。兼善春秋百家之說。仕魏為諫議大夫。每朝廷有大議。必據經義反覆陳論。無少屈。時孝明帝不親視朝。郊廟之事都委有司。營造寺像略無休息。洪賑上書曰。臣聞明德䘏祀。成湯光六百之祚。嚴父配天。孔子稱周公其人也。故能馨香遠聞。福傳遐世。伏惟陛下重暉纂統。欽明文。思天地屬心。百神佇望。故宜敦崇祀禮。咸秩無文。而告朔朝廟不親于明堂。嘗禘郊社多委于有司。殖不急之冥業。損巨費于生民。減祿削力近供無事之僧。崇飾云殿遠邀未然之報。昧爽之臣稽首于外。元寂之僧遨
【現代漢語翻譯】 現代漢語譯本 （隋書）
知歸子說：我評論劉明以下的各位君子，考察他們的行為事蹟，大都遺棄世俗的束縛，自由自在地生活於世外，在清凈的境界中修養身心，在慈悲忍耐的道路上勤奮修行，確實足以使浮躁的人安靜下來，在末世之中爭相效仿，將淳樸的風氣傳播到後世。至於向居士，認識到自己的本心，深刻通達佛祖的教義，這又是超越常人，高妙深遠，難以測度的境界了。其他像顏之推、王固、姚察、徐孝克這些人，也能恬淡寡欲，堅持修行，但是他們委曲求全于動亂的朝代，先後為不同的朝代效力，效仿揚雄的《草玄》，愧對莊周的曳尾于涂，我並不讚賞他們。後來的學習者要謹慎對待他們的進退取捨，仔細分辨清濁，嚴守戒律，超越塵世的牽累，這樣才可以稱得上是消除各種疑惑和誹謗，報答佛祖的深恩啊。 《卍新續藏》第88冊 No. 1646 《居士傳》
《居士傳》十一
張洪賑、張廷圭、辛替否傳
張洪賑
名普惠，常山九門人。他的學問精通於《三禮》，兼通《春秋》和諸子百家的學說。在北魏做官，擔任諫議大夫。每當朝廷有重大議事，必定根據經書義理反覆陳述議論，毫不屈服。當時孝明帝不親自處理朝政，郊祭宗廟之事都委託給有關部門，建造寺廟佛像幾乎沒有停止。張洪賑上書說：『我聽說顯明的德行在於重視祭祀，商湯因此光大了六百年的基業；以嚴父配祭上天，孔子稱讚周公就是這樣的人。所以能夠使馨香之氣遠播，福澤傳給後世。恭敬地希望陛下繼承皇位，以欽敬之心明察事理，天地神靈都寄託著希望。所以應該敦厚崇尚祭祀的禮儀，使各種祭祀都有章法。但是告朔之禮和朝拜宗廟之禮不在明堂親自主持，嘗祭、禘祭、郊祭、社祭大多委託給有關部門。發展不重要的冥界事業，耗費巨大的錢財于百姓，減少俸祿和勞力來供養無所事事的僧人，崇尚裝飾華麗的云殿，以求得遙遠的未來的回報。天不亮就來朝拜的臣子在外面叩頭，清靜寂寞的僧人卻在寺廟裡遊樂。』
【English Translation】 English version (Book of Sui)
Zhigui Zi said: I comment on the gentlemen from Liu Ming downwards, examining their actions and deeds. They mostly abandoned the shackles of the world, living freely outside of it, cultivating their minds in the realm of purity and diligently practicing the path of compassion and forbearance. They are indeed sufficient to calm the restless and compete in the final age, spreading a pure atmosphere to future generations. As for Layman Xiang, he recognized his own mind and deeply understood the Buddha's teachings. This is again a realm that transcends ordinary people, is wonderfully profound, and difficult to fathom. Others like Yan Zhitui, Wang Gu, Yao Cha, and Xu Xiaoke were also able to live in simplicity and detachment, and persist in their cultivation without interruption. However, they compromised in turbulent dynasties, serving different ruling families, imitating Yang Xiong's 'Cao Xuan' and feeling ashamed of Zhuang Zhou's dragging his tail in the mud. I do not admire them. Later learners should be cautious about their choices of advancement and retreat, carefully distinguish between the clear and the turbid, strictly observe the precepts, and transcend the burdens of the world. Only then can they be said to dispel all doubts and slanders, and repay the Buddha's deep kindness. Supplement to the Buddhist Canon, Vol. 88, No. 1646, Biographies of Laymen
Biographies of Laymen, Eleven
Biographies of Zhang Hongzhen, Zhang Tinggui, and Xin Tifou
Zhang Hongzhen
Named Puhui, he was from Jiumen in Changshan. His learning was proficient in the 'Three Rites', and he was also well-versed in the 'Spring and Autumn Annals' and the theories of various schools of thought. He served in the Wei dynasty as a remonstrating official. Whenever the court had important discussions, he would always repeatedly present his arguments based on the principles of the scriptures, without yielding in the slightest. At that time, Emperor Xiaoming did not personally attend to state affairs, and the sacrifices to the suburban areas and ancestral temples were all entrusted to the relevant departments, and the construction of temples and Buddha images hardly stopped. Zhang Hongzhen submitted a memorial, saying: 'I have heard that manifest virtue lies in valuing sacrifices, and therefore Tang (1675-1646 BC) of Shang (1600-1046 BC) magnified the foundation of six hundred years; using the stern father to match the heavens, Confucius praised Zhou Gong (1046-771 BC) as such a person. Therefore, the fragrant aroma can be spread far and wide, and blessings can be passed on to future generations. I respectfully hope that Your Majesty will inherit the throne, and with reverence and wisdom, discern matters, and the gods of heaven and earth all place their hopes. Therefore, you should be earnest in valuing the rites of sacrifice, so that all sacrifices have order. However, the rites of announcing the new moon and paying homage to the ancestral temples are not personally presided over in the Mingtang (the Hall of Enlightenment), and the Chang (autumn sacrifice), Di (summer sacrifice), suburban sacrifice, and social sacrifice are mostly entrusted to the relevant departments. Developing unimportant underworld affairs, spending huge sums of money on the people, reducing salaries and labor to support idle monks, advocating the decoration of magnificent cloud palaces, in order to seek distant future rewards. The ministers who come to court before dawn kowtow outside, while the quiet and lonely monks are enjoying themselves in the temples.'
游于內。愆禮忤時。人靈未穆。愚謂從朝夕之因。求祇劫之果。未若先萬國之歡心以事其親。使天下和平。災害不生者也。伏願淑慎威儀。萬邦作式。躬致郊廟之䖍。親紆朔望之禮。釋奠成均。竭心千畝。孝道可以通神明。德教可以光四海。則一人有慶兆民賴之。然後精進三寶。信心如來。道由化深。故諸漏可盡。法隨禮積。故彼岸可登。量撤僧寺不急之奉。還復百官久折之秩。已興之構務從簡成。將來之造權令停息。庶節用愛人。法俗俱賴。尋遷尚書右丞。出為東豫州刺史。卒謚宣恭(魏書．廣宏明集)。
張廷圭
河南濟源人。為人慷慨有志節。則天朝累遷監察御史。長安中。稅天下僧尼出錢。欲于白司馬坂營建大佛像。廷圭上疏諫曰。夫佛者以覺知為義。因心而成。不可以諸相見也。經云。若以色見我。以音聲求我。是人行邪道。不能見如來。此真如之果不外求也。陛下信心歸依。發宏誓願。壯其塔廟。廣其尊容。已遍於天下久矣。蓋有住于相而行佈施。非最上第一希有之法。經云。若人滿三千大千世界七寶以用佈施。及恒河沙等身命佈施。其福甚多。若人於此經中受持及四句偈等為人演說。其福勝彼。如佛所言。則陛下傾四海之財。殫萬人之力。窮山之木以為塔。極冶之金以為像。勞則甚矣。費
【現代漢語翻譯】 現代漢語譯本 沉浸於宮廷之中。如果禮儀不合時宜，則人神不會和諧。我認為與其從早晚的祈禱中尋求來世的福報，不如先讓天下百姓歡欣，以此來侍奉君親，使天下和平，災害不生。希望您能謹慎端莊，為萬國做出榜樣，親自虔誠地主持郊廟祭祀，親自參與每月的朝拜之禮。在太學釋奠祭孔，竭盡心力耕種籍田。孝道可以溝通神明，德教可以光照四海。這樣，君王一人有福，百姓就能依賴他。然後精進于佛法僧三寶（Buddha, Dharma, Sangha），虔誠信仰如來（Tathagata）。佛道因教化而深入人心，所以各種煩惱可以斷盡；佛法隨著禮儀的積累而增進，所以可以到達彼岸（Nirvana）。請減少對僧寺不必要的供奉，恢復百官長期被削減的俸祿。已經開始的工程務必力求簡樸完成，將來的建造暫時停止。這樣才能節約用度，愛護百姓，佛法和世俗都能得到好處。不久，張廣宏升任尚書右丞，后出任東豫州刺史。去世后，謚號為宣恭（見《魏書·廣宏明集》）。
張廷圭
河南濟源人。為人慷慨有志節。在則天（武周，690-705）朝累次陞遷至監察御史。長安（唐中宗年號，701-704）年間，朝廷向天下僧尼徵收錢財，打算在白司馬坂營建大佛像。張廷圭上疏勸諫說：『佛（Buddha）的意義在於覺悟和認知，由內心而成，不可以從外在的形象去尋求。』經書上說：『如果用外在的形象來看我，用聲音來尋求我，這個人就是在行邪道，不能見到如來（Tathagata）。』這真如（Tathata）的果實不在外求啊。陛下您虔誠地歸依佛法，發下宏大的誓願，壯大寺廟，擴大佛像，已經遍佈天下了。但是，執著于外在的形象而行佈施，不是最上第一希有的佛法。經書上說：『如果有人用充滿三千大千世界（Trisahasra-Mahasahasra-lokadhatu）的七寶（Sapta Ratna）來佈施，以及像恒河沙（Ganges river sands）一樣多的身命來佈施，他的福報非常多。如果有人在這部經中受持，甚至只是四句偈（Gatha），併爲人演說，他的福報勝過前者。』按照佛（Buddha）所說，陛下您傾盡天下的財富，耗盡萬人的力量，用盡山上的木材來建造佛塔（Stupa），用盡冶煉的金子來塑造佛像，勞民傷財太厲害了！費用
【English Translation】 English version Dwelling within the palace. If the rituals are improper and out of time, the spirits of humans and gods will not be in harmony. I believe that instead of seeking the fruits of future lives from morning and evening prayers, it is better to first please the hearts of the people of the world to serve one's parents and rulers, so that the world is peaceful and disasters do not arise. I hope that you will be prudent and dignified, setting an example for all nations, personally and devoutly presiding over the suburban temple sacrifices, and personally participating in the monthly court ceremonies. Offer sacrifices at the Imperial Academy, and devote your heart to cultivating the thousand-acre field. Filial piety can communicate with the gods, and virtuous teachings can illuminate the four seas. In this way, if the ruler is blessed, the people will rely on him. Then, diligently advance in the Three Jewels (Buddha, Dharma, Sangha), and sincerely believe in the Tathagata. The path of Buddhism deepens through teaching, so all defilements can be exhausted; the Dharma increases with the accumulation of rituals, so the other shore (Nirvana) can be reached. Please reduce unnecessary offerings to monasteries and restore the long-reduced salaries of officials. The construction that has already begun must be completed simply, and future construction should be temporarily stopped. In this way, we can save expenses and love the people, and both Buddhism and secular society will benefit. Soon, Zhang Guanghong was promoted to Right Vice Minister of the Ministry of Personnel, and later served as the Governor of Dongyu Prefecture. After his death, he was given the posthumous title of Xuangong (see Wei Shu · Guanghong Ming Ji).
Zhang Tinggui
A native of Jiyuan, Henan. He was generous and had aspirations. During the reign of Empress Zetian (Wu Zhou Dynasty, 690-705), he was repeatedly promoted to Supervising Censor. During the Chang'an period (Tang Zhongzong's reign, 701-704), the court collected money from monks and nuns throughout the country, intending to build a large Buddha statue on Baisima Slope. Zhang Tinggui submitted a memorial to advise against it, saying: 'The meaning of Buddha (Buddha) lies in awakening and knowing, which is formed from the heart and cannot be sought from external appearances.' The scriptures say: 'If one sees me by form, or seeks me by sound, that person is practicing a heretical path and cannot see the Tathagata (Tathagata).' The fruit of suchness (Tathata) is not to be sought externally. Your Majesty, you sincerely take refuge in the Buddha, make great vows, strengthen temples, and enlarge Buddha images, which has already spread throughout the world. However, giving alms while clinging to external forms is not the most supreme and rare Dharma. The scriptures say: 'If a person uses the seven treasures (Sapta Ratna) filling the three thousand great thousand worlds (Trisahasra-Mahasahasra-lokadhatu) to give alms, and gives alms with as many lives as the sands of the Ganges River (Ganges river sands), his merit is very great. If a person upholds this scripture, or even just four lines of verse (Gatha), and explains it to others, his merit surpasses the former.' According to what the Buddha (Buddha) said, Your Majesty, you are exhausting the wealth of the world, exhausting the strength of the people, and using up the wood of the mountains to build pagodas (Stupa), and using up the gold of smelting to create Buddha images, which is too much labor and expense!
則多矣。而所獲福不愈於一禪房之匹夫。菩薩作福德不應貪著。蓋有為之法不足高也。況此營建事殷。土木開發盤礴峻筑基階。輾壓蟲蟻動盈巨億。豈佛標坐夏之義。愍蠢動而不忍害其生哉。又役鬼不可惟人是營。通計工匠率多貧窶。朝驅暮役。勞筋苦骨。簞食瓢飲。晨炊星飯。飢渴所致疾疹交集。豈佛標徒行之義。愍畜獸而不忍殘其力哉。又營筑之費。僧尼是稅。雖乞丐所致。而貧闕猶多。州縣徴輸。星火逼迫。或謀計靡所。或鬻賣以充。怨聲載路。和氣未洽。豈佛標隨喜之義。愍愚蒙而不忍奪其產哉。且邊朔未寧。軍裝日給。天下虛竭。海內勞弊。伏惟陛下慎之重之。思菩提之行。為利益一切眾生。應如是佈施。則其福德若南西北東四維上下虛空不可思量矣。何必勤于住相。凋蒼生之業。崇不急之務乎。臣以時政論之。則宜先邊境。畜府庫。養人力。以釋教論之。則宜救苦厄。滅諸相。崇無為。伏惟陛下察臣之愚。行佛之意。務以理為尚。不以人廢言。幸甚幸甚。則天召見。深慰賞之。時祭酒李嶠亦言。造像錢見有一十七萬余貫。若將散施貧窮人與二千。濟得一十七萬餘戶。拯飢寒。省勞役。順諸佛慈悲之心。普聖君亭育之德。則神人胥悅功德無窮。則天不能用。開元初。廷圭為禮部侍郎。嘗應詔極論時政。遷黃
門侍郎。后以少府監致仕。卒年七十餘。贈工部尚書。謚貞穆(唐書)。
辛替否
京兆萬年人。景龍中官左拾遺。時中宗盛興佛寺。百姓勞敝。帑藏耗竭。替否諫曰。夫釋教者以清凈為基。慈悲為主。故常體道以濟物。不利己以損人。當去己以全真。不榮身以害教。經云。菩薩心住於法而行佈施。如人入闇。即無所見。誠減雕琢之費以賑貧下。是有如來之德。息穿掘之苦以全昆蟲。是有如來之仁。陛下緩其所急。急其所緩。失真實而冀虛無。臣竊痛之。既奏不納。睿宗朝切論時政。遷右臺殿中侍御史。天寶初卒(唐書)。
知歸子曰。經言。若諸菩薩隨順眾生。則為隨順供養諸佛。若於眾生尊重承事。則為尊重承事如來。何以故。諸佛如來以大悲心而為體故。季世之君。重斂黷兵。殘民以逞。乃欲窮土木之工。耀金玉之飾。以希福報。蓋重愆不亦闊乎。善乎孟子之言曰。行一不義。殺一不辜。而得天下。有不為也。斯可語于凈戒矣。書亦有之。一夫不獲。時予之辜。菩薩所為。度盡眾生方成佛道也。張辛諸賢。實有見於是。錄其言。有國君子可以觀焉。 卍新續藏第 88 冊 No. 1646 居士傳
居士傳十二
江劉張司馬李元萬朱二吳彭高傳
江含潔
名
【現代漢語翻譯】 門侍郎。后以少府監致仕。卒年七十餘。贈工部尚書。謚貞穆(唐書)。 辛替否 京兆萬年人。景龍(710-711)中官左拾遺。時中宗盛興佛寺。百姓勞敝。帑藏耗竭。替否諫曰。夫釋教者以清凈為基。慈悲為主。故常體道以濟物。不利己以損人。當去己以全真。不榮身以害教。經云。菩薩心住於法而行佈施。如人入闇。即無所見。誠減雕琢之費以賑貧下。是有如來之德。息穿掘之苦以全昆蟲。是有如來之仁。陛下緩其所急。急其所緩。失真實而冀虛無。臣竊痛之。既奏不納。睿宗朝切論時政。遷右臺殿中侍御史。天寶(742-756)初卒(唐書)。 知歸子曰。經言。若諸菩薩隨順眾生。則為隨順供養諸佛。若於眾生尊重承事。則為尊重承事如來。何以故。諸佛如來以大悲心而為體故。季世之君。重斂黷兵。殘民以逞。乃欲窮土木之工。耀金玉之飾。以希福報。蓋重愆不亦闊乎。善乎孟子之言曰。行一不義。殺一不辜。而得天下。有不為也。斯可語于凈戒矣。書亦有之。一夫不獲。時予之辜。菩薩所為。度盡眾生方成佛道也。張辛諸賢。實有見於是。錄其言。有國君子可以觀焉。 卍新續藏第 88 冊 No. 1646 居士傳 居士傳十二 江劉張司馬李元萬朱二吳彭高傳 江含潔 名
【English Translation】 Served as a Gentleman Attendant. Later, he retired as the Vice Director of the Court of Imperial Manufactories. He died at the age of seventy-plus. Posthumously awarded the title of Minister of Public Works, with the posthumous name Zhenmu (from the History of the Tang Dynasty). Xin Tifou A native of Wannian in Jingzhao (present-day Xi'an). During the Jinglong era (710-711) he served as a Remonstrance Official of the Left. At that time, Emperor Zhongzong was vigorously promoting Buddhist temples, causing the people to be exhausted and the national treasury to be depleted. Tifou remonstrated, saying, 'The Buddhist teachings are based on purity and compassion. Therefore, one should always embody the Dao (path) to benefit others, and not harm others to benefit oneself. One should relinquish self to preserve truth, and not glorify oneself to harm the teachings. The sutra says, 'The Bodhisattva's mind dwells in the Dharma (teachings) and practices giving. Like a person entering darkness, they see nothing.' It would truly embody the virtue of the Tathagata (Buddha) to reduce the cost of carving and decoration to relieve the poor. It would embody the compassion of the Tathagata to cease the suffering of digging and excavation to protect insects. Your Majesty is slowing down what is urgent and hastening what should be slowed. You are losing what is real and hoping for what is illusory. I deeply grieve this.' His memorial was not accepted. During the reign of Emperor Ruizong, he sharply criticized the politics of the time and was promoted to Supervising Secretary of the Right Terrace. He died in the early years of the Tianbao era (742-756) (from the History of the Tang Dynasty). The Zhi Guizi (Master Who Knows Where to Return) said: 'The sutra says, 'If all Bodhisattvas accord with sentient beings, then they are according with and making offerings to all Buddhas. If one respects and serves sentient beings, then one is respecting and serving the Tathagata.' Why? Because all Buddhas and Tathagatas take great compassion as their essence. The rulers of degenerate ages heavily tax and engage in military aggression, exploiting the people to indulge themselves. They then wish to exhaust the labor of earth and wood, and flaunt the adornments of gold and jade, in the hope of seeking blessings. Is this not a great error? How excellent are the words of Mencius: 'To commit one unrighteous act, to kill one innocent person, and thereby gain the world, there are things one would not do.' This can be spoken to those with pure precepts. The Book of Documents also says, 'If one man does not obtain [his due], I, the One Man [the ruler], am to blame.' What Bodhisattvas do is to liberate all sentient beings before attaining Buddhahood. Worthies such as Zhang and Xin truly saw this. Recording their words allows rulers of states to observe them.' 卍 New Supplement to the Buddhist Canon, Volume 88, No. 1646, Biographies of Lay Practitioners Biographies of Lay Practitioners, Twelve Biographies of Jiang, Liu, Zhang, Sima, Li, Yuan, Wan, Zhu, Two Wu, Peng, and Gao Jiang Hanjie Name
䋔。濟陽考城人。父茜。為梁光祿大夫。含潔年十三。父病眼。含潔侍疾。將期月衣不解帶。夜夢一僧云。患眼者飲慧眼水必差。其叔父祿與草堂寺智者法師善。往訪之。智者曰。無量壽經云。慧眼見真。能度彼岸。茜乃同智者啟聞。舍同夏縣界牛屯裡宅為寺。乞賜嘉名。敕曰。慧眼是五眼之一。可以慧眼為名。寺成。泄故井水。清洌異常。乃悟所夢。取水洗眼。並以煮藥而病遂差。南康王為南州。召含潔為主簿。含潔頗好老莊。尤善佛義。不樂仕進。及父卒。廬于墓。頃之亦卒(梁書)。
劉士烜
名霽。平原人。梁天監中起家奉朝請。尋為建康正。引疾歸。母明氏寢疾。士烜年已五十。晝夜侍閱七旬。誦觀音經數至萬遍。夜夢一僧謂曰。夫人算盡。君精誠篤至。當延數旬耳。后六十餘日乃亡。居喪廬墓。有雙白鶴翔于廬。服未終亦卒(梁書)。
張孝始
名元。河北芮城人。祖成。仕周。假平陽郡守。父延俊。歷州郡功曹主簿。孝始性仁孝。敬信佛法。兒時見村陌間有棄狗子者。收養之。其叔父怒之曰。何用為。對曰。有生之類。莫不重其性命。天生之而人棄之。非其道也。見而不收是不仁也。其祖喪明三年。孝始年十六。晝夜誦佛經禮拜祈福。後讀藥師經。見盲者得視之言。遂請七僧
【現代漢語翻譯】 現代漢語譯本 䋔（mǐ）。濟陽考城人。他的父親茜，擔任梁朝的光祿大夫。䋔含潔十三歲時，父親眼睛生病，含潔侍奉照料，將近一個月衣不解帶。夜裡夢見一個僧人說：『患眼病的人飲用慧眼水必定痊癒。』他的叔父祿與草堂寺的智者法師交好，前去拜訪。智者說：『《無量壽經》說，慧眼見真，能度彼岸。』茜於是與智者一同稟告，將同夏縣界牛屯裡的住宅捐獻出來作為寺廟，請求賜予嘉名。皇帝下詔說：『慧眼是五眼之一，可以用慧眼作為寺名。』寺廟建成后，泄出舊井裡的水，清澈甘冽異常。於是領悟到夢中所見，取水洗眼，並用此水煮藥，病就痊癒了。南康王在南州任職時，召䋔含潔擔任主簿。䋔含潔很喜歡老莊學說，尤其精通佛義，不樂於做官。等到父親去世，在墓旁搭廬居住。不久也去世了（《梁書》）。
劉士烜（xuān）
名霽（jì）。平原人。梁天監年間（502-519）被起用為奉朝請。不久擔任建康正。以生病為由辭官回家。他的母親明氏臥病不起，劉士烜當時已經五十歲，日夜侍奉照料七十天，誦讀《觀音經》數萬遍。夜裡夢見一個僧人說：『夫人的壽命已盡，但你精誠懇切，應當可以延長數旬。』後來六十多天後才去世。居喪期間在墓旁搭廬居住。有兩隻白鶴在廬舍上飛翔。服喪期滿前也去世了（《梁書》）。
張孝始
名元。河北芮城人。他的祖父成，在北周為官，擔任假平陽郡守。他的父親延俊，歷任州郡功曹主簿。張孝始天性仁孝，敬信佛法。小時候看見村子裡有人丟棄小狗，就收養它們。他的叔父生氣地說：『要這些東西有什麼用？』他回答說：『凡是有生命的，沒有不重視自己性命的。上天生了它們，而人卻丟棄它們，這不是應有的道理。看見了而不收養，是不仁慈。』他的祖父失明三年，張孝始當時十六歲，日夜誦讀佛經，禮拜祈福。後來讀《藥師經》，看到盲人可以復明的說法，於是請了七個僧人
【English Translation】 English version Mi (Meaning unclear). He was from Kaocheng in Jiyang. His father, Qian, served as Guanglu Dafu (a high-ranking official) in the Liang dynasty. When Mi Hanjie was thirteen years old, his father fell ill with an eye ailment. Hanjie attended to him, caring for him for nearly a month without taking off his clothes. One night, he dreamed of a monk who said, 'Those suffering from eye ailments will surely recover if they drink the water of the Wisdom Eye.' His uncle, Lu, was close to the Dharma Master Zhizhe of Caotang Temple and went to visit him. Zhizhe said, 'The Infinite Life Sutra says, 'The Wisdom Eye sees the truth and can cross to the other shore.'' Qian then, together with Zhizhe, reported this and donated their residence in Niutun Village, Xia County, to be a temple, requesting an auspicious name. The emperor decreed, 'The Wisdom Eye is one of the five eyes and can be used as the name.' After the temple was built, the water from the old well was drained, and it was exceptionally clear and sweet. He then realized the meaning of his dream, took the water to wash his eyes, and used it to boil medicine, and his illness was cured. When the Prince of Nankang was in Nanzhou, he summoned Mi Hanjie to serve as his chief clerk. Mi Hanjie was fond of Lao-Zhuang philosophy and especially skilled in Buddhist teachings, disliking officialdom. When his father died, he lived in a hut by the tomb. Soon after, he also passed away (Book of Liang).
Liu Shixuan (Personal name)
Named Ji. He was from Pingyuan. During the Tianjian era (502-519) of the Liang dynasty, he was appointed as Feng Chaoqing (a court official). Soon after, he became Jiankang Zheng (an official position). He resigned due to illness and returned home. His mother, Ming, fell ill and was bedridden. Liu Shixuan, already fifty years old, attended to her day and night for seventy days, reciting the Guanyin Sutra tens of thousands of times. One night, he dreamed of a monk who said, 'The lady's lifespan is exhausted, but your sincerity is profound and earnest, and it should be extended by several weeks.' Later, she passed away after more than sixty days. During the mourning period, he lived in a hut by the tomb. Two white cranes flew around the hut. He also passed away before the mourning period was over (Book of Liang).
Zhang Xiaoshi
Named Yuan. He was from Ruicheng in Hebei. His grandfather, Cheng, served in the Northern Zhou dynasty as the acting Prefect of Pingyang. His father, Yanjun, served as the chief clerk in various prefectures and counties. Zhang Xiaoshi was naturally benevolent and filial, and he respected and believed in Buddhism. As a child, he saw abandoned puppies in the village and adopted them. His uncle angrily said, 'What's the use of these things?' He replied, 'All living beings value their lives. Heaven gives them life, but people abandon them, which is not the right way. To see them and not take them in is unkind.' His grandfather lost his sight for three years. Zhang Xiaoshi, then sixteen years old, recited Buddhist scriptures day and night, praying for blessings. Later, he read the Medicine Buddha Sutra and saw the statement that the blind can regain their sight, so he invited seven monks
然七燈七日七夜轉藥師經。唱言。元為孫不孝。使祖喪明。今以燈光普施法界。愿祖目復明。元罪深重。愿瞎元眼。至第七日。夢一老翁以金鎞刮其祖目。后三日。祖目果明。縣博士楊軏等上其孝行。詔表其門(北史)。
司馬喬卿
河內人。唐永徽中官揚州戶曹。遭母喪。毀瘠刺胸前血寫金剛經一卷。所居廬上生芝草二莖。經九日。長尺有八寸。綠莖朱蓋。日瀝汁一升。食之味如蜜。盡而復生。如是數四。一時士大夫多傳異之(法苑珠林)。
李觀
隴西人。顯慶中寓滎陽。遭父喪。刺血寫金剛般若心經．隨愿往生經各一卷。異香發於院。郁然連日。香及其鄰 (法苑珠林○按此李觀與唐書所載字元賓者。先後相懸。法喜志．金湯錄合為一人。非也)。
元紫芝
名德秀。河南人。開元中登進士第。母喪。廬墓側。食無鹽酪。藉無茵席。刺血繪像寫佛經。已而官魯山令。歲滿攜一縑駕柴車還。愛陸渾山水。居焉。家無仆妾。歲饑。或日一爨。酌酒鼓琴自娛。生六十年未嘗識女色。天寶十三年卒(唐書)。
萬敬儒
合肥人。親亡。廬墓側十八年。刺血寫佛經。斷手二指輒復生。宣宗表其家。改所居曰成孝鄉(佛法金湯)。
朱康叔
名壽昌。揚州天
【現代漢語翻譯】 然後點燃七盞燈，連續七天七夜誦讀《藥師經》。唱道：『因為孫子不孝，使得祖父喪失了光明。現在用燈光普遍施予法界，愿祖父的眼睛恢復光明。我的罪孽深重，愿瞎掉我的眼睛。』到了第七天，夢見一位老翁用金鎞刮他祖父的眼睛。三天後，祖父的眼睛果然恢復了光明。縣博士楊軏等人上報了他的孝行，皇帝下詔表彰他的家門（《北史》）。
司馬喬卿
河內人。唐永徽年間（650-655）擔任揚州戶曹。遭遇母親去世，極度悲痛以至於身體消瘦，刺破胸前的面板，用血書寫《金剛經》一卷。所居住的草廬上生長出兩株芝草。經過九天，長到一尺八寸，綠色的莖，紅色的蓋。每天滴下一升汁液，吃起來味道像蜂蜜。汁液滴完后又重新生長，像這樣反覆四次。當時很多士大夫都傳揚這件事，認為很奇異（《法苑珠林》）。
李觀
隴西人。顯慶年間（656-661）居住在滎陽。遭遇父親去世，刺血書寫《金剛般若心經》、《隨愿往生經》各一卷。奇異的香味從院子里散發出來，濃郁地持續了幾天。香味甚至傳到了鄰居家（《法苑珠林》）。（按：此李觀與《唐書》所記載的字元賓者，時間先後相差很大。《法喜志》、《金湯錄》將他們合為一人，是不對的）。
元紫芝
名德秀。河南人。開元年間（713-741）考中進士。母親去世，在墳墓旁邊搭廬居住。吃沒有鹽的粗糧，沒有墊子。刺血繪畫佛像，書寫佛經。之後擔任魯山縣令。任期滿后，帶著一匹絹，駕著柴車回家。喜愛陸渾山的山水，就居住在那裡。家裡沒有僕人。遇到饑荒的年份，有時一天只做一頓飯。喝酒彈琴，自己娛樂。活了六十年，沒有接觸過女色。天寶十三年（754）去世（《唐書》）。
萬敬儒
合肥人。父母去世后，在墳墓旁邊搭廬居住十八年。刺血書寫佛經。斷掉的兩個手指竟然又重新長了出來。宣宗皇帝表彰了他的家，將他所居住的地方改名為成孝鄉（《佛法金湯》）。
朱康叔
名壽昌。揚州天
【English Translation】 Then, seven lamps were lit, and the Bhaisajyaguru Sutra (Medicine Buddha Sutra) was recited for seven days and seven nights. It was chanted: 'Because the grandson is unfilial, the grandfather has lost his sight. Now, with the light of the lamps universally bestowed upon the Dharma realm, may the grandfather's eyes regain their sight. My sins are profound, may my eyes be blinded.' On the seventh day, he dreamed of an old man scraping his grandfather's eyes with a golden needle. Three days later, the grandfather's eyes indeed regained their sight. The county scholar Yang Yue and others reported his filial piety, and the emperor issued an edict to commend his family (from History of the Northern Dynasties).
Sima Qiaoqing
A native of Henan. During the Yonghui period (650-655) of the Tang Dynasty, he served as the Registrar of Households in Yangzhou. Upon the death of his mother, he was so grief-stricken that he emaciated himself, pierced his chest, and used his blood to write a scroll of the Vajracchedika Prajnaparamita Sutra (Diamond Sutra). Two stalks of Ganoderma (Lingzhi mushroom) grew on the thatched hut where he lived. After nine days, they grew to be one foot and eight inches tall, with green stems and red caps. They dripped one liter of juice each day, which tasted like honey when eaten. After the juice was exhausted, they grew again, repeating this process four times. At the time, many scholars and officials spread the story, considering it extraordinary (from Fa苑珠林).
Li Guan
A native of Longxi. During the Xianqing period (656-661), he resided in Xingyang. Upon the death of his father, he pierced his skin and used his blood to write one scroll each of the Vajracchedika Prajnaparamita Sutra (Diamond Sutra) and the Sukhāvatīvyūha Sutra (Larger Sutra on Amitabha). An extraordinary fragrance emanated from the courtyard, lingering intensely for days. The fragrance even reached the neighbors (from Fa苑珠林). (Note: This Li Guan and the one recorded in the Tang Shu (Book of Tang) with the courtesy name Yuanbin are separated by a significant period of time. The Faxi Zhi and Jintang Lu combine them into one person, which is incorrect).
Yuan Zizhi
His given name was Dexiu. A native of Henan. During the Kaiyuan period (713-741), he passed the imperial examination. Upon the death of his mother, he lived in a hut next to her grave. He ate unseasoned gruel and had no mat to sleep on. He pierced his skin and used his blood to paint images of the Buddha and write Buddhist scriptures. Later, he served as the magistrate of Lushan County. After completing his term, he returned home with a single bolt of silk, driving a wooden cart. He loved the scenery of Mount Luhun and settled there. His family had no servants. In years of famine, they sometimes cooked only one meal a day. He amused himself by drinking wine and playing the zither. He lived for sixty years without ever knowing a woman. He died in the thirteenth year of the Tianbao era (754) (from Tang Shu).
Wan Jingru
A native of Hefei. After the death of his parents, he lived in a hut next to their graves for eighteen years. He pierced his skin and used his blood to write Buddhist scriptures. Two of his severed fingers miraculously grew back. Emperor Xuanzong commended his family and renamed his residence Chengxiao Township (from 佛法金湯).
Zhu Kangshu
His given name was Shouchang. From Yangzhou, Tian
長人。以父蔭為將作監。宋治平中。歷官知閬州廣德軍。康叔七歲。父官長安出其母劉氏嫁民間。康叔既仕。念母行四方。求之飲食罕御酒肉。每於佛前灼臂燒頂刺血寫經。冀遂其志。熙寧初棄官入秦。與家人訣。誓不見母不復還。行次同州得焉。康叔念報母恩。欲度眾苦。觀諸教門。切近周至。莫如梁武所著懺法。然其文繁旨秘。觀者不能盡了。乃更為韻語。使一切人歌詠贊嘆俱獲福利。蘇子贍為說偈曰。長者失母。常自念言。母本生我。我生母去。有我無母。不如無我。誓以此生。出生入死。母若不見。我亦隨盡。在眾人中。猶如狂人。終日皇皇。四十餘年。乃見其母。我初不記。母之長短。大小肥瘠。云何一見。便知是母。母子天性。自然冥契。如磁石針。不謀而合。我未見母。不求何獲。既見母已。即無所求。諸佛子等。歌詠懺文。既懺罪已。當求佛道。如我所說。作求母觀。尋起通判河中。居數年。母卒。涕泣失明。有白烏集其墓上。後知鄂州代。還卒於家(東坡文集．東都事略)。
吳璋
江南吳江人。母陸氏。當明永樂中以孀婦選給內廷。母與焉。宣德中隨淮王就封韶州。璋往求之。舟中供觀音大士像。日夕哀禱。愿必見母。中途下痢。遇一僧療之獲瘳。既至。韶淮王已徙饒州。復徒步往
【現代漢語翻譯】 現代漢語譯本 長人：因為父親的功勞而擔任將作監（官名）。宋治平（1064-1067年）年間，歷任官職，知閬州、廣德軍。康叔七歲時，父親在長安做官，把他的母親劉氏嫁給民間。康叔做了官以後，想到母親流落在四方，尋找她，飲食很少沾酒肉。常常在佛前灼燒手臂、燒頭頂、刺血寫經，希望實現自己的願望。熙寧（1068-1077年）初年，他辭官進入秦地，與家人訣別，發誓不見母親就不再回來。走到同州時找到了母親。康叔想到報答母親的恩情，想要救度眾生的苦難，觀察各教派的法門，最切近周到，莫如梁武帝（南朝梁武帝蕭衍）所著的懺法。然而它的文字繁瑣，旨意隱秘，觀看的人不能完全明白。於是就改寫成韻語，使一切人歌詠贊嘆都能獲得福利。蘇子瞻（蘇軾）為他寫了偈語說：『長者失去了母親，常常自己想：母親本來生我，我生下來母親卻離去。有我沒有母親，不如沒有我。發誓用這一生，出生入死。母親如果不見，我也隨之消逝。在眾人之中，就像個狂人。終日惶恐不安，四十多年，才見到他的母親。我當初不記得，母親的高矮胖瘦。怎麼一見，就知道是母親。母子天性，自然暗合。像磁石和針，不謀而合。我未見母親，不求怎麼能獲得。既然見到母親，就沒有什麼可求的了。各位佛子，歌詠懺文。懺悔罪過後，應當追求佛道。像我所說，作尋找母親的觀想。』不久，他被任命為河中通判，住了幾年，母親去世。他哭泣得眼睛失明，有白色的烏鴉聚集在他的墓上。後來擔任鄂州知州，最終在家中去世（《東坡文集》、《東都事略》）。 吳璋： 江南吳江人。母親陸氏，在明永樂（1403-1424年）年間，以寡婦的身份被選入內廷。母親也在其中。宣德（1426-1435年）年間，跟隨淮王到韶州就藩。吳璋前去尋找她，船中供奉著觀音大士像，日夜哀求禱告，希望一定能見到母親。中途得了痢疾，遇到一個僧人醫治好了。到達韶州后，淮王已經遷到饒州。他又徒步前往。
【English Translation】 English version Chang Ren: He served as the Director of Works (an official title) due to his father's merits. During the Zhiping (1064-1067) era of the Song Dynasty, he successively held official positions, including Prefect of Langzhou and Commander of Guangde Army. When Kangshu was seven years old, his father, who was an official in Chang'an, remarried his mother, Liu, to a commoner. After Kangshu became an official, he thought of his mother wandering in all directions and sought her out, rarely consuming alcohol or meat. He often burned his arms, scorched his head, and pricked his blood to write scriptures before the Buddha, hoping to fulfill his wish. At the beginning of the Xining (1068-1077) era, he resigned from his official position and entered the Qin region, bidding farewell to his family, vowing not to return until he saw his mother. He found his mother when he arrived at Tongzhou. Kangshu, thinking of repaying his mother's kindness and wanting to save all beings from suffering, observed the teachings of various schools, and found none more relevant and thorough than the repentance methods written by Emperor Wu of Liang (Emperor Xiao Yan of the Southern Liang Dynasty). However, its text was verbose and its meaning obscure, making it difficult for viewers to fully understand. Therefore, he rewrote it into rhyming verses, so that all people who sang and praised it could receive blessings. Su Zizhan (Su Shi) wrote a verse for him, saying: 'The elder lost his mother, and often thought to himself: My mother originally gave birth to me, but when I was born, my mother left. Having me without a mother is worse than not having me. I vow to use this life to go through birth and death. If my mother is not seen, I will also perish with her. Among the crowd, I am like a madman. All day long, I am anxious and uneasy. After more than forty years, I finally saw my mother. I didn't remember at first, my mother's height, size, fatness, or thinness. How could I know it was my mother at first sight? The nature of mother and child is naturally in harmony. Like a magnet and a needle, they coincide without planning. If I hadn't seen my mother, how could I have obtained her without seeking? Now that I have seen my mother, there is nothing more to seek. All you Buddha's disciples, sing the repentance text. After repenting of your sins, you should seek the path of the Buddha. As I said, contemplate on seeking your mother.' Soon after, he was appointed as the Vice Prefect of Hezhong, and after living there for several years, his mother passed away. He cried until he lost his sight, and white crows gathered on her grave. Later, he served as the Prefect of Ezhou, and eventually died at home (Collected Works of Dongpo, Records of the Eastern Capital). Wu Zhang: A native of Wujiang, Jiangnan. His mother, Lady Lu, was selected into the inner court as a widow during the Yongle (1403-1424) era of the Ming Dynasty. His mother was among them. During the Xuande (1426-1435) era, she followed the Prince of Huai to his fief in Shaozhou. Wu Zhang went to look for her, enshrining an image of the Great Bodhisattva Guanyin in the boat, praying mournfully day and night, hoping to see his mother. He contracted dysentery on the way, but met a monk who cured him. After arriving in Shaozhou, the Prince of Huai had already moved to Raozhou. He then went on foot.
饒。足指膚裂臥野寺中。復遇一道人涂以藥。立起過嶺。蛇嚙其足仆于地。復見前道人再涂以藥。乃如故。一夕宿孤村。有婦奔之。不納。方雪。急走出門。入一古廟前。道人迎。笑謂曰。子其賢哉。出餅啖之。天明至饒訪母。果在。乃啟王乞奉母歸。不許。復以死自誓。而後許之(大慈錄)。
吳君平
淅江桐鄉人。生明萬曆間。少孤。長而業儒。館于靈隱寺。每念父母。涕泣如初喪。有僧謂言。欲報親恩。莫如寫佛經。君平然之。食淡四十九日。刺胸前血寫金剛經一卷。既畢。僧俗聚觀。驗創痕。凡十有一。皆合掌嘆曰。希有事也。但補闕真言未寫。奈何。君平復刺胸出血補之。其夜夢父母立雲中謂曰。賴爾寫經功德。我二人已得生凈土矣。佛憫爾誠。且𢌿爾一善童子。是年果生子。數月后。與以肉食輒閉口不食。君平亦遂長齋誦經終其身(金剛持驗記)。
彭信宇
名有源。湖廣益陽人。少奉觀音大士。日誦諸經以祈親壽。父疾亟。刲臂肉和藥以進。尋愈。父歿母亦病疽發於掌。夜夢見大士謂曰。汝母壽盡。若得人肝服之。猶可救也。晨起視母。母方思食羊肝。信宇曰。天啟之矣。至夜禱于大士。持刀刺胸。血涌膜開。至五六刺。砉然心出。緣心得肺。緣肺得肝。而信宇痛且絕矣。頃
【現代漢語翻譯】 現代漢語譯本 饒。
有一個人腳趾和面板都裂開了，躺在荒郊野外的寺廟裡。後來遇到一個道士，給他塗了藥，立刻就能站起來過山嶺。又一次被蛇咬了腳，倒在地上。又看見之前的道士再次給他塗藥，就恢復如初了。一天晚上，他住在偏僻的村莊里，有個婦人來引誘他，他不接受。當時正下著雪，他急忙跑出門，來到一座古廟前。道士迎了出來，笑著對他說：『你真是個賢人啊。』拿出餅給他吃。天亮后，他到饒州去尋找母親，果然找到了。於是他請求國王允許他奉養母親回家，國王不答應。他又以死來發誓，然後才被允許。（《大慈錄》）
吳君平
是浙江桐鄉人，生於明朝萬曆年間（公元1573-1620年）。年少時就成了孤兒。長大后以讀書為業，在靈隱寺教書。常常思念父母，哭泣得像剛死了親人一樣。有個和尚對他說，想要報答父母的恩情，不如抄寫佛經。吳君平認為他說得對。於是吃素四十九天，刺破胸前的血寫了一卷《金剛經》。寫完后，僧人和俗人都聚在一起觀看，檢查傷痕，總共有十一個。都雙手合十感嘆說：『真是稀有的事情啊。』但是補闕真言還沒有寫，怎麼辦呢？吳君平又刺破胸前的血補寫了上去。當天晚上，他夢見父母站在雲中對他說：『依靠你抄寫佛經的功德，我們兩人已經得以往生凈土了。佛憐憫你的誠心，並且會賜給你一個善良的童子。』當年果然生了一個兒子。幾個月后，給他吃肉就閉口不吃。吳君平也於是長期吃素誦經直到去世。（《金剛持驗記》）
彭信宇
名叫有源，是湖廣益陽人。從小信奉觀音大士（Avalokiteśvara Bodhisattva），每天誦讀各種經書來祈求父母長壽。父親病重，他割下手臂上的肉和藥一起給父親吃，不久父親就痊癒了。父親去世后，母親也生病了，毒瘡長在手掌上。晚上夢見大士（Avalokiteśvara Bodhisattva）對他說：『你母親的壽命已經盡了，如果能得到人的肝臟給她服用，或許還可以救她。』早上起來看母親，母親正想吃羊肝。彭信宇說：『這是上天啟示我啊。』到了晚上，他向大士（Avalokiteśvara Bodhisattva）祈禱，拿著刀刺向胸口。血涌出來，薄膜裂開，刺了五六次，突然心臟露了出來。順著心臟找到了肺，順著肺找到了肝臟，而彭信宇疼痛得快要死了。一會兒
【English Translation】 English version Rao.
A man with cracked toes and skin lay in a wild temple. He met a Taoist who applied medicine to him, and he was able to stand up and cross the mountain pass. Later, he was bitten on the foot by a snake and fell to the ground. He saw the previous Taoist again applying medicine to him, and he recovered as before. One night, he stayed in a remote village, and a woman came to seduce him, but he refused. It was snowing at the time, and he hurried out of the door and came to an ancient temple. The Taoist greeted him and said with a smile, 'You are truly a virtuous man.' He took out a cake and gave it to him. At dawn, he went to Raozhou to find his mother and found her. So he asked the king to allow him to take care of his mother at home, but the king refused. He then vowed to die, and then he was allowed. (From 'Da Ci Lu')
Wu Junping
Was a native of Tongxiang, Zhejiang, born during the Wanli period (1573-1620 AD) of the Ming Dynasty. He became an orphan at a young age. When he grew up, he studied Confucianism and taught at Lingyin Temple. He often missed his parents, weeping as if he had just lost a loved one. A monk said to him, 'If you want to repay your parents' kindness, it is better to transcribe Buddhist scriptures.' Wu Junping thought he was right. So he ate vegetarian food for forty-nine days and pierced his chest to write a volume of the 'Diamond Sutra' with his blood. After finishing, monks and laypeople gathered to watch and examine the wounds, a total of eleven. They all put their palms together and exclaimed, 'This is a rare event.' But the Mantra for Perfecting Omissions (bǔ quē zhēn yán) has not been written, what to do? Wu Junping pierced his chest again to write it with blood. That night, he dreamed that his parents were standing in the clouds and said to him, 'Relying on the merit of your transcribing the scriptures, we two have been able to be reborn in the Pure Land. The Buddha pities your sincerity and will give you a good boy.' That year, a son was born. A few months later, when he was given meat, he closed his mouth and refused to eat. Wu Junping also ate vegetarian food and recited scriptures until his death. (From 'Jin Gang Chi Yan Ji')
Peng Xinyu
His name was Youyuan, and he was a native of Yiyang, Huguang. He worshiped Avalokiteśvara Bodhisattva (觀音大士) from a young age and recited various scriptures every day to pray for his parents' longevity. When his father was seriously ill, he cut off the flesh from his arm and mixed it with medicine to feed his father, and soon his father recovered. After his father died, his mother also became ill, and carbuncles grew on her palms. At night, he dreamed that Avalokiteśvara Bodhisattva (大士) said to him, 'Your mother's life is exhausted. If you can get a human liver for her to take, you may still be able to save her.' When he got up in the morning to see his mother, his mother was thinking of eating lamb liver. Peng Xinyu said, 'This is a revelation from heaven.' In the evening, he prayed to Avalokiteśvara Bodhisattva (大士) and stabbed his chest with a knife. Blood gushed out, the membrane opened, and after five or six stabs, the heart was exposed. Following the heart, he found the lungs, and following the lungs, he found the liver, and Peng Xinyu was in pain and about to die. After a while
之蘇。呼其妻煮肝進母。母食之而甘。病尋已。然其肺既出。不復收。眾為禱于大士。大士見夢曰。是孝子肺。收之無難。但世無孝子。欲出之百日令眾遍見之耳。卻後百日。肺既收。創合如故(明文偶鈔)。
高匯旃
名世泰。江南無錫人。崇禎中舉進士。官禮部郎中。出為湖廣提學。秩滿歸。母李氏精修凈土。無疾而逝。匯旃日跪柩前誦妙法蓮華經。越三虞。庭中枯蘭忽榮。一莖三華。內外純白。有聚沙居士者異其事。推論之曰。高子之感斯瑞也。有二因焉。一者世間孝子。但知榮名利養生事死哀。世緣牽率。多生父母眷屬積骨如須彌山。積淚成大海水。沉沒生死洄淵。不克自出。高子當沉痛昏迷肝腸崩潰。乃能歸命法王。捧持妙典。下佛種于身田殘壞之中。抽法芽於火宅焚燒之內。以念母因緣轉而唸佛念法。其自利最勝。二者末法士大夫少知歸心佛門。輒眩惑于邪師魔民。掠影宗門。抹摋經教。種植邪因違背正果。高子持誦契經。獲斯靈感。使末法中人信知金口所宣。龍宮所藏。是菩提資糧。是金剛寶藏。一字染神。萬劫不壞。以念母因緣。再轉而破魔網。樹法幢。其利他最勝。是二因緣皆從念母而生。積劫之凈因與宿生之善根。在愛別離苦中種子逼現。豈非五濁惡世甚難希有者乎。遂說偈曰。稽
【現代漢語翻譯】 現代漢語譯本： 之蘇（人名）。他叫妻子煮肝給母親吃。母親吃了覺得很美味，不久病就好了。然而他的肺已經取出，無法再收回。眾人向大士（菩薩的尊稱）祈禱。大士在夢中顯現說：『這是孝子的肺，收回它並不難。只是世上沒有這樣的孝子，想讓它顯現一百天，讓眾人都能看到罷了。』過了一百天後，肺就被收回，傷口也恢復如初。（明文偶鈔）
高匯旃（人名）
名世泰（名），是江南無錫人。崇禎（1628-1644）年間考中進士，官至禮部郎中，后外放為湖廣提學。任期滿后回家。他的母親李氏精進修習凈土法門，無疾而終。高匯旃每天跪在靈柩前誦讀《妙法蓮華經》。過了三天，庭院中枯萎的蘭花忽然開花，一株生出三朵花，內外都是純白色。有一位名叫聚沙居士的人對此事感到驚異，推論說：『高先生能感應到這樣的祥瑞，有兩個原因。一是世間的孝子，只知道追求榮名利祿，重視生養死葬的哀傷。被世俗的緣分牽絆，多生父母眷屬的骨頭堆積如須彌山，眼淚積成大海水，沉溺在生死輪迴的漩渦中，無法自己解脫。高先生本應沉痛昏迷、肝腸寸斷，卻能歸命法王（佛的尊稱），捧持妙典（佛經），在身田殘壞之中種下佛種，在火宅焚燒之內抽出法芽，以思念母親的因緣轉而唸佛念法，這種自利的行為最為殊勝。二是末法時代的士大夫很少知道歸心佛門，常常被邪師魔民迷惑，掠取宗門的皮毛，抹殺經教的真義，種植邪惡的因，違背正確的果。高先生持誦契經（佛經），獲得這樣的靈感，使末法時代的人相信金口（佛的口）所宣說的，龍宮所珍藏的，是菩提（覺悟）的資糧，是金剛（堅固不壞）的寶藏，一字入神，萬劫不壞。以思念母親的因緣，再次轉而破除魔網，樹立法幢（佛教的旗幟），這種利他的行為最為殊勝。』這兩種因緣都從思念母親而生，積累了無數劫的凈因和宿世的善根，在愛別離的痛苦中，種子被逼迫顯現，這難道不是五濁惡世中非常難得和稀有的事情嗎？』於是作偈頌說：稽
【English Translation】 English version: Zhi Su (person's name). He asked his wife to cook liver for his mother. His mother ate it and found it delicious, and soon her illness was cured. However, his lung had already been taken out and could not be recovered. The people prayed to the Great Being (a respectful title for Bodhisattvas). The Great Being appeared in a dream and said, 'This is the lung of a filial son, it is not difficult to recover it. It's just that there are no such filial sons in the world, and I want to show it for a hundred days so that everyone can see it.' After a hundred days, the lung was recovered, and the wound healed as before. (Ming Wen Ou Chao)
Gao Huizhan (person's name)
Whose given name was Shi Tai, was a native of Wuxi, Jiangnan. He passed the imperial examination in the Chongzhen (1628-1644) period and became an official in the Ministry of Rites, later serving as the education commissioner of Huguang. After completing his term, he returned home. His mother, Lady Li, diligently practiced the Pure Land Dharma and passed away without illness. Gao Huizhan knelt before the coffin every day, reciting the '妙法蓮華經 (Myoho-renge-kyo, Lotus Sutra)'. After three days, the withered orchids in the courtyard suddenly bloomed, with one stem bearing three flowers, all pure white inside and out. A person named Jusha Jushi was amazed by this and reasoned, 'Mr. Gao's ability to sense such auspiciousness is due to two reasons. First, the filial sons of the world only know how to pursue fame and fortune, and value the sorrow of birth, aging, sickness, and death. Entangled by worldly affinities, the bones of parents and relatives accumulated over many lifetimes are like Mount Sumeru, and tears accumulate into a great sea, sinking into the whirlpool of samsara, unable to liberate themselves. Mr. Gao, who should have been in a state of grief and despair, was able to take refuge in the Dharma King (Buddha), uphold the wonderful scriptures, plant the seeds of Buddhahood in the ruined field of his body, and draw out the sprouts of Dharma from the burning house, transforming the causes of missing his mother into mindfulness of the Buddha and the Dharma. This self-benefiting action is the most supreme. Second, the scholars and officials of the Dharma-ending Age rarely know how to take refuge in the Buddhist gate, and are often confused by evil teachers and demonic people, grasping at the superficial aspects of the sects, and obliterating the true meaning of the scriptures, planting evil causes and violating the correct results. Mr. Gao's recitation of the scriptures has obtained such inspiration, allowing people in the Dharma-ending Age to believe that what is proclaimed by the golden mouth (Buddha's mouth) and treasured in the dragon palace is the provision for Bodhi (enlightenment) and the treasure of Vajra (indestructible), with one word entering the spirit, indestructible for countless eons. By transforming the causes of missing his mother, he again breaks through the demonic net and establishes the Dharma banner (Buddhist flag). This altruistic action is the most supreme.' Both of these causes arise from missing his mother, accumulating pure causes over countless eons and good roots from past lives. In the suffering of separation from loved ones, the seeds are forced to manifest. Is this not something very rare and precious in the evil world of the five turbidities?' Therefore, he composed a verse saying: 'I bow'
首妙蓮華。諸佛所宣說。若能為人說。乃至竊一句。即是如來遣。告報于異生。共宿摩其頂。法利無量數。而況有孝子。跪誦以報母。晝夜六時中。持誦準漏刻。雙趺印入泥。血淚積成穴。經聲哀痛聲。上達夜摩天。諸天相傳報。讚歎未曾有。乃遣主林神。示現庭中花。一叢而三莖。晶瑩如玉雪。發生凋枯叢。尤為奇特事。我聞諸供養。花為最勝妙。弄花生諸天。胎花生凈土。今于庭砌內。粲此潔白花。表是母與子。皆舍垢染故。我聞妙蓮華。一華具一切。十大千世界。微塵數蓮華。重重作主伴。以為其眷屬。又以一蓮華。攝入一切華。多華及余華。一一成伴義。故知此蘭華。即是妙蓮華。皆是蓮眷屬。隨機而出現。如是凈妙華。開演戒定葉。方便為枝幹。六度為繁密。無漏法樹林。何憂不增長。佛說孝順果。等補處菩薩。以是十方佛。咸重四恩故。哀哀孝子心。供養生身佛。即名供養佛。佛心隨順故。孝子即身花。果花無有二。心花開敷時。蓮花與俱故。我願十方界。一切諸眾生。咸思報佛恩。誓願為孝子。孝心同佛心。諸佛所加被。十方諸孝子。即是微塵佛。匯旃自國變后不復出。主東林書院三十餘年。闡程朱之學。學者宗之。卒於家(明文偶鈔)。
知歸子曰。經云。孝名為戒。又言。祀天地鬼神。不如
【現代漢語翻譯】 現代漢語譯本： 首妙蓮華（Suddha Pundarika）：諸佛所宣說。若能為人說，乃至竊一句，即是如來遣（Tathagata） 。告報于異生，共宿摩其頂，法利無量數。而況有孝子，跪誦以報母，晝夜六時中，持誦準漏刻，雙趺印入泥，血淚積成穴。經聲哀痛聲，上達夜摩天（Yama）。諸天相傳報，讚歎未曾有。乃遣主林神，示現庭中花。一叢而三莖，晶瑩如玉雪。發生凋枯叢，尤為奇特事。我聞諸供養，花為最勝妙。弄花生諸天，胎花生凈土。今于庭砌內，粲此潔白花。表是母與子，皆舍垢染故。我聞妙蓮華（Suddha Pundarika），一華具一切。十大千世界，微塵數蓮華。重重作主伴，以為其眷屬。又以一蓮華，攝入一切華。多華及余華，一一成伴義。故知此蘭華，即是妙蓮華（Suddha Pundarika）。皆是蓮眷屬，隨機而出現。如是凈妙華，開演戒定葉，方便為枝幹，六度為繁密。無漏法樹林，何憂不增長。佛說孝順果，等補處菩薩（Bodhisattva）。以是十方佛，咸重四恩故。哀哀孝子心，供養生身佛，即名供養佛，佛心隨順故。孝子即身花，果花無有二。心花開敷時，蓮花與俱故。我願十方界，一切諸眾生，咸思報佛恩，誓願為孝子。孝心同佛心，諸佛所加被。十方諸孝子，即是微塵佛。匯旃自國變后不復出。主東林書院三十餘年。闡程朱之學。學者宗之。卒於家(明文偶鈔)。
知歸子曰：經云：『孝名為戒』。又言：『祀天地鬼神，不如』
【English Translation】 English version: Suddha Pundarika (Supreme Wonderful Lotus): Proclaimed by all Buddhas. If one can speak it for others, even just a single verse, it is sent by the Tathagata (Thus Come One). Announcing and informing sentient beings, sharing lodging and touching their heads, the benefits of the Dharma are immeasurable. How much more so if a filial son kneels and recites to repay his mother, holding and reciting precisely every moment during the six periods of day and night, his two feet leaving imprints in the mud, his blood and tears forming a pit. The sound of the scripture and the sound of sorrow reach Yama (Lord of Death). The devas (gods) transmit the news to each other, praising what has never been seen before. Then they send the forest deity to manifest flowers in the courtyard. One cluster with three stems, crystal clear like jade and snow. Growing from a withered cluster, it is an especially peculiar event. I have heard that among all offerings, flowers are the most excellent and wonderful. Playing with flowers gives birth to devas (gods), and the womb of flowers gives birth to Pure Lands. Now, within the courtyard, these pure white flowers bloom brilliantly. They represent both mother and son, both having abandoned defilement. I have heard that the Suddha Pundarika (Supreme Wonderful Lotus), one flower contains everything. In the ten great thousand worlds, countless lotus flowers like dust particles. Layer upon layer, they act as main and supporting entities, forming their retinue. Furthermore, with one lotus flower, all flowers are gathered. Many flowers and other flowers, each fulfilling the meaning of companionship. Therefore, know that this orchid flower is the Suddha Pundarika (Supreme Wonderful Lotus). All are members of the lotus family, appearing according to circumstances. Such pure and wonderful flowers, unfolding the leaves of precepts and samadhi (meditation), with skillful means as branches and stems, and the six paramitas (perfections) as dense foliage. The forest of non-outflow Dharma trees, why worry that it will not grow? The Buddha said that the fruit of filial piety is equal to a Bodhisattva (Enlightening Being) awaiting Buddhahood. Because of this, the Buddhas of the ten directions all value the four kinds of kindness. The heart of a sorrowful filial son, offering to the Buddha in his physical form, is called offering to the Buddha, because it accords with the Buddha's heart. The filial son is the flower of the body, the flower of the fruit is not different. When the flower of the heart blooms, the lotus flower is present with it. I vow that in the ten directions, all sentient beings will think of repaying the Buddha's kindness and vow to be filial sons. Filial piety is the same as the Buddha's heart, blessed by all the Buddhas. All filial sons in the ten directions are dust-particle Buddhas. Hui Zhan did not emerge again after the national upheaval. He presided over the Donglin Academy for more than thirty years, expounding the learning of Cheng and Zhu. Scholars followed him. He died at home (Ming Wen Ou Chao).
Zhiguizi said: The scripture says: 'Filial piety is called a precept.' It also says: 'Worshipping heaven, earth, ghosts, and gods is not as good as'
孝其二親。或疑佛氏既已舍其家。毀其身矣。復何孝之云。殊不知。舍其家者盡虛空而為家者也。毀其身者遍法界而為身者也。故曰佛者覺也。覺也者。反始而合本之謂也。反始而合本。孝莫大於是。世之君子誠欲孝其二親。則舍佛將奚之焉。如江劉以下諸賢。其有以知之矣。
汪大紳云。知歸子之於佛。可謂知之明。信之篤矣。現居士身而說法。不毀身。不捨家。可也。 卍新續藏第 88 冊 No. 1646 居士傳
居士傳十三
李師政梁敬之斐公美傳
李師政者
上黨人也。唐初官門下典儀。武德中太史令傅奕七上書。請除佛法。僕射蕭瑀爭之力。事雖不行。然猶下沙汰僧道之令。議者率謂三王無佛而年永。二石有僧而政虐。損化由於奉佛。益國在於廢僧。師政駁之曰。亡秦者胡亥。時無佛而土崩。興佛者漢明。世有僧而國治。周除佛寺而天元之祚不永。隋宏釋教而開皇之令無虐。盛衰由佈政。治亂在庶官。歸咎佛僧。實非通論。且佛唯宏善。不長惡于臣民。戒本防非。何損害於家國。若人人守善。家家奉戒。則刑罰何得而廣。禍亂無由而作。項籍喪師非范增之無算。石氏興虐豈浮圖之不仁。但為違之而暴亂。未有遵之而兇虐者也。於是著論三篇。辨惑第一。明邪正之
【現代漢語翻譯】 現代漢語譯本： 孝敬自己的父母。有人懷疑佛教徒既然已經捨棄了自己的家庭，毀壞了自己的身體，又談什麼孝順呢？殊不知，捨棄自己的家庭，是爲了以整個虛空作為自己的家；毀壞自己的身體，是爲了以遍佈整個法界作為自己的身體。所以說，佛（Buddha，覺悟者）就是覺悟。覺悟，就是返回本初而與根本合一。返回本初而與根本合一，沒有比這更大的孝順了。世上的君子如果真心想要孝敬自己的父母，那麼不學習佛法又能做什麼呢？像江（姓名不詳）、劉（姓名不詳）以下的各位賢士，他們已經明白了這一點。
汪大紳（姓名）說：知歸子（法號）對於佛法的理解，可以說是理解得明白，信仰得篤實了。現在以居士的身份說法，不毀壞身體，不捨棄家庭，這樣很好。
《居士傳》十三
李師政（姓名）、梁敬之（姓名）、斐公美（姓名）傳
李師政（姓名）這個人，
是上黨（地名）人。唐朝（618年-907年）初年擔任門下典儀。唐武德（618年-626年）年間，太史令傅奕（姓名）多次上書，請求廢除佛法。僕射蕭瑀（姓名）極力爭辯。事情雖然沒有成功，但還是下達了整頓僧道的命令。議論的人大多認為三王（指夏禹、商湯、周文王）時代沒有佛法而年壽長久，二石（指石勒、石虎）時代有僧人而政治暴虐，社會風氣的敗壞是由於信奉佛教，對國家有益的是在於廢除僧人。李師政（姓名）反駁說：滅亡秦朝（前221年-前207年）的是秦二世胡亥（姓名），當時沒有佛法卻土崩瓦解。興盛佛教的是漢明帝（劉莊），當時有僧人而國家得到治理。周朝（前1046年-前256年）廢除佛寺而北周天元帝（宇文赟）的統治不長久，隋朝（581年-618年）弘揚佛教而隋文帝（楊堅）開皇（581年-600年）年間的法令沒有暴虐。國家的興盛衰敗在於政治措施，社會的安定混亂在於各級官員。把罪過歸咎於佛和僧人，實在不是通達的議論。況且佛教只是弘揚善行，不助長臣民的惡行；戒律的根本在於防止過錯，怎麼會損害國家呢？如果人人遵守善行，家家信奉戒律，那麼刑罰怎麼能夠廣泛使用，禍亂沒有緣由產生。項羽（姓名）喪失軍隊不是因為范增（姓名）沒有謀劃好，石勒（姓名）的暴虐統治難道是佛陀（Buddha，覺悟者）不仁慈嗎？只是因為違背佛法才導致暴亂，沒有因為遵從佛法而變得兇殘暴虐的。於是撰寫了三篇文章，第一篇是辨別迷惑，闡明邪惡和正義的。
【English Translation】 English version: One should be filial to one's parents. Some may doubt, since Buddhists have already abandoned their families and destroyed their bodies, how can they still talk about filial piety? Little do they know that abandoning one's family is to take the entire void as one's home; destroying one's body is to take the entire Dharma realm as one's body. Therefore, it is said that Buddha (覺也, the enlightened one) is enlightenment. Enlightenment is to return to the origin and unite with the root. Returning to the origin and uniting with the root is the greatest filial piety. If the gentlemen of the world sincerely want to be filial to their parents, then what else can they do without learning Buddhism? Like Jiang (姓名不詳) and Liu (姓名不詳) and other virtuous people below, they already understand this.
Wang Dashen (姓名) said: Zhiguizi's (法號) understanding of Buddhism can be said to be clear and his faith is firm. Now he preaches the Dharma as a layman, without destroying his body or abandoning his family, which is very good.
Biographies of Lay Buddhists, Thirteen
Biographies of Li Shizheng (姓名), Liang Jingzhi (姓名), and Fei Gongmei (姓名)
Li Shizheng (姓名)
was a native of Shangdang (地名). In the early Tang Dynasty (618-907), he served as an official in the Ministry of Personnel. During the Wude (618-626) period of the Tang Dynasty, the Grand Astrologer Fu Yi (姓名) repeatedly submitted memorials requesting the abolition of Buddhism. The Minister Xiao Yu (姓名) strongly argued against it. Although the matter was not successful, an order was still issued to rectify the Sangha. Most people argued that the Three Kings (指夏禹、商湯、周文王) had no Buddhism and lived long lives, while the Two Shi (指石勒、石虎) had monks and their politics were tyrannical. The decline of social customs was due to the belief in Buddhism, and it would benefit the country to abolish the monks. Li Shizheng (姓名) refuted this, saying: 'The one who destroyed the Qin Dynasty (前221-前207) was Qin Ershi (胡亥), who had no Buddhism at the time, yet the dynasty collapsed. The one who promoted Buddhism was Emperor Ming of the Han Dynasty (劉莊), who had monks and the country was well-governed. The Zhou Dynasty (前1046-前256) abolished Buddhist temples, and the reign of Emperor Tianyuan of the Northern Zhou (宇文赟) was not long. The Sui Dynasty (581-618) promoted Buddhism, and the decrees of Emperor Wen of Sui (楊堅) during the Kaihuang (581-600) era were not tyrannical. The rise and fall of a country depend on political measures, and the stability and chaos of society depend on officials at all levels. Blaming the Buddha (Buddha，覺悟者) and monks is not a thorough argument. Moreover, Buddhism only promotes good deeds and does not encourage evil among the people; the essence of precepts is to prevent wrongdoing, so how can it harm the country? If everyone adheres to good deeds and every family observes the precepts, then how can punishments be widely used, and how can disasters arise? Xiang Yu's (姓名) loss of his army was not because Fan Zeng (姓名) did not plan well, and Shi Le's (姓名) tyrannical rule was not because the Buddha (Buddha，覺悟者) was unkind. It is only because of violating the Dharma that tyranny arises, and there has never been a case of becoming cruel and tyrannical by following the Dharma.' Therefore, he wrote three essays, the first of which was to distinguish between delusion and clarify evil and righteousness.
通蔽。通命第二。辨殃慶之倚伏。空有第三。破斷常之執見。其空有一篇最為精造。辭曰。或有惡取于空以生斷見。無所慚懼自謂大乘。此正法所深戒也。其斷見者曰。經以法喻泡影生同幻化。又云。罪福不二。業報非有。故知殖因收果之談。天堂地獄之說。無異相如述上林之橘樹。孟德指前路之梅園。權誘愚蒙。假稱珍怪。有其語焉。無其實矣。至如冉疾顏夭。彭壽聃存。貴賤自然而殊。苦樂偶其所遇。譬諸草木區以別矣。若乃異臭殊味。千品萬形。何業而見重。何因而被輕。何由而速斃。何功而久生。人之殊命蓋亦如是。然則無是無非大乘之深理。明善明惡小乘之淺教。何為舍惡趣善而起分別之心乎。論曰。若夫如夢如幻如響如泡。無一法而不爾。總萬像而俱包。上士觀之以至聖。至聖體之而獨超。大浸稽天而不溺。大風偃岳而無飄。具六通而自在。越三界而逍遙。然理不自了。正觀以昭。心不自寂。靜攝斯調。障不自遣。對治方消。德不自備。勤修乃饒。六蔽既除。則真如可顯。三障未滅。則菩提極遙。故真諦離垢凈之相。俗諦立是非之條。指事必假于分別。論法豈宜於混淆。六度不可為墜苦之業。三毒不可為出世之橋。投谷難以無墜。赴火何由不燒。何得同因果於兔角。匹罪福于龜毛乎。雖引大乘之妙言。不
【現代漢語翻譯】 現代漢語譯本 通蔽。通命第二。辨析殃禍與福慶相互依存的關係。 空有第三。破除斷見和常見的執著。其中《空有》一篇最為精妙，文辭說：『有的人錯誤地理解空性，從而產生斷滅見，毫無慚愧畏懼之心，自稱為大乘修行者。』這正是佛法所深深戒惕的。 那些持斷滅見的人說：『佛經用泡沫、影子來比喻諸法，說萬物生滅如同幻化。』又說：『罪與福沒有本質區別，業報並非真實存在。』由此可知，所謂種植善因獲得善果的說法，以及天堂地獄的說法，無異於司馬相如描述上林苑中的橘樹，曹操指著前方道路上的梅園來止渴，都是權宜之計，用來引誘愚昧無知的人，假借珍奇之物來哄騙他們，只是說說而已，並沒有實際意義。至於像伯牛（春秋時期魯國人，字子耕，以德行著稱，但身患惡疾）早逝，顏回（孔子的得意門生，生活貧困）夭折，彭祖（傳說中的長壽之人）長壽，老聃（即老子，道家創始人）存活，人的貴賤是自然形成的差異，苦樂也是偶然遇到的。這就像草木一樣，種類各不相同。如果說各種草木有不同的氣味和味道，千姿百態，那麼是什麼業導致它們被看重，什麼因導致它們被輕視，什麼原因導致它們迅速枯萎，什麼功德導致它們長久生長？人的命運不同大概也是如此。既然如此，那麼無是無非才是大乘佛法的深刻道理，明辨善惡只是小乘佛法的淺顯教義。為何要捨棄惡行而趨向善行，從而生起分別之心呢？』 論曰：如果說一切都如夢、如幻、如迴響、如泡沫，沒有哪一法不是如此，總括萬象而全部包含在內，那麼上等根器的人會用至高的智慧來觀察它，至高的智慧會體悟它而超越一切。即使是滔天洪水也不能淹沒他，即使是狂風也能吹倒山嶽而不能吹動他。他具有六種神通而自在無礙，超越欲界、色界、無色界這三界而逍遙自在。然而，真理不會自己顯現，需要通過正確的觀察才能彰顯；心不會自己寂靜，需要通過靜坐攝心才能調伏；業障不會自己消除，需要通過對治的方法才能消滅；功德不會自己完備，需要通過勤奮修行才能增多。六種蔽障消除之後，真如自性才能顯現；三種業障沒有滅除，菩提覺悟就極其遙遠。所以，真諦是遠離垢染清凈的相，俗諦是建立是非標準的條目。指明事物必須藉助分別，討論佛法怎麼能混淆不清呢？六度萬行不能作為墮入痛苦的行業，三毒（貪嗔癡）不能作為出離世間的橋樑。跳入山谷難以避免墜落，投入火中怎麼可能不被燒傷？怎麼能把因果等同於兔子角，把罪福比作烏龜毛呢？雖然引用了大乘佛法的精妙言辭，不能...
【English Translation】 English version Dispelling Obscurations: The Second Chapter on Understanding Destiny. It elucidates the interdependent relationship between misfortune and blessings. Emptiness and Existence: The Third Chapter on Breaking Through the Attachment to Eternalism and Nihilism. Among them, the chapter on 'Emptiness and Existence' is the most exquisite, stating: 'Some people misunderstand emptiness, thereby generating nihilistic views, without any sense of shame or fear, and call themselves practitioners of the Mahayana.' This is precisely what the Dharma deeply cautions against. Those who hold nihilistic views say: 'The sutras use bubbles and shadows to illustrate all dharmas, saying that the arising and ceasing of all things are like illusions.' They also say: 'There is no essential difference between sin and merit; karmic retribution is not truly existent.' From this, it can be known that the so-called planting good causes and reaping good fruits, as well as the talk of heaven and hell, are no different from Sima Xiangru (a famous writer of the Han Dynasty) describing the orange trees in the Shanglin Garden, or Cao Cao (a famous warlord of the Three Kingdoms period) pointing to the plum garden ahead to quench thirst. They are expedient means used to entice the ignorant, using false and precious things to deceive them; they are just words, without actual meaning. As for Bo Niu (a disciple of Confucius known for his virtue but afflicted with a severe illness) dying young, Yan Hui (Confucius's favorite disciple, who lived in poverty) passing away prematurely, Peng Zu (a legendary figure known for his longevity) living long, and Lao Dan (Lao Tzu, the founder of Taoism) surviving, the nobility and baseness of people are natural differences, and joy and suffering are encountered by chance. This is like plants and trees, which are different in kind. If various plants and trees have different scents and tastes, and come in thousands of shapes and forms, then what karma causes them to be valued, what cause leads them to be despised, what reason causes them to wither quickly, and what merit causes them to live long? The different destinies of people are probably the same. Since this is the case, then non-right and non-wrong are the profound principles of Mahayana Buddhism, and distinguishing between good and evil is merely the superficial teaching of Hinayana Buddhism. Why abandon evil and turn to good, thereby giving rise to a discriminating mind?' The Treatise says: 'If everything is like a dream, like an illusion, like an echo, like a bubble, and there is no dharma that is not so, encompassing all phenomena and including them all, then people of superior capacity will observe it with supreme wisdom, and supreme wisdom will realize it and transcend everything. Even a torrential flood cannot drown him, and even a strong wind can topple mountains but cannot move him. He possesses the six supernormal powers and is free and unhindered, transcending the three realms (desire realm, form realm, and formless realm) and roaming freely. However, truth will not manifest itself, it needs to be revealed through correct observation; the mind will not quiet itself, it needs to be tamed through meditation and concentration; karmic obstacles will not eliminate themselves, they need to be destroyed through antidotes; merit will not be complete by itself, it needs to be increased through diligent practice. After the six obscurations are eliminated, the true nature of Suchness can be revealed; if the three obstacles (greed, hatred, and ignorance) are not eliminated, Bodhi (enlightenment) is extremely distant. Therefore, the ultimate truth (paramartha-satya) is the aspect of being free from defilement and pure, and the conventional truth (samvriti-satya) is the establishment of standards of right and wrong. Pointing out things must rely on discrimination, how can discussing the Dharma be confused? The six perfections (paramitas) cannot be used as the karma for falling into suffering, and the three poisons (greed, hatred, and ignorance) cannot be used as the bridge for escaping the world. Jumping into a valley is difficult to avoid falling, how can one not be burned by rushing into fire? How can one equate cause and effect with rabbit horns, or compare sin and merit to turtle hair? Although quoting the wonderful words of Mahayana Buddhism, one cannot...
得妙之真致。說之於口。若同用之於心。則異正法以空去其貪邪。說以空資其愛。智者觀空以除恚。惑者論空而肆害。達者行空而慧解。迷者取空以狂悖。大士體空而進德。小人說空而善退。其殊若此。豈同致乎。良由反用正言以生邪執矣。夫妙道之元致。即群有以明空。既觸實而知假。亦就殊而照同。譬如對明鏡而旁觀。臨碧池而俯映。眾像粲而在目。可見而無實性。緣生有而成形。有離緣而表質。水遇寒而冰壯。冰涉溫而堅失。凡從緣而為有。雖大有。其何實。故天與我皆虛。我與萬物為一。菩提不得謂為有。何況群生與眾術。故察於物而非物。取諸身而非身。善惡殊途而不二。聖凡異等而常均。尋夫經論之大旨也。從緣以明非有。緣起以辨非無。事有而無。妙實義空。而非太虛。道智了空而絕縛。俗情滯有以常拘。人與業報而非有。業報隨人而不無。何乃取空言而背旨。援卉木而比諸。獨謂鄙行空而不戒。善法空而不遵。三惑應舍而未悛。五德應修而反棄。不觀空以遣累。但取空而廢善。此豈凈名不二之深致。莊周齊物之元旨乎。大矣哉至人之體空也。證萬物之本寂。知四大之為假。視西施如行廁。比南金于碎瓦。五欲不能亂其心。四魔無以變其雅。智日明而德富。惑日除而過寡。截手足而無憾。乞頭目而能捨
。八法不生二相。萬物觀如一馬。故能證無上智為薩婆若。得其理也。解脫如此。失其旨者。過患如彼。何得為非而不懼崇邪。以為是夫見舟見水皆非真諦。而將涉大川非舟不濟。病體藥性均是空虛。而人由病隕。病因藥除。罪福之性平等不二。而福以善臻。禍因惡致。善惡諸法等空無相。而善法助道。惡法生障。故知萬法真性同一如矣。因緣法中有萬殊矣。空有二門不相違矣。真俗二諦同所歸矣。若謂小乘有罪福之言。大乘無是非之語。似胡越之殊趣。若矛盾之相拒。童子尚羞翻覆。聖人豈為首鼠。良以道聽而塗說。遂使謬量而惡取。若博考而深思。必疑釋而迷愈矣。若夫方等一乘波若八部。聖慧之極。大乘之首。莫不廣述受持之利。深陳譭謗之咎。經又云。深信因果。不謗大乘。何謂大乘之理都無因果乎。夫取相而為善。則善而未精。見相而斷惡。則斷已復生。若悟善性寂而無作。了惡體空而何斷。乃令三障水消而寂滅。萬德雲集以彌滿。智慧如海。不可酌之以一蠡。道邁人天。豈得窺之以寸管。夫說空而恣情者。不能無所苦也。疾痛惱之則寢不安矣。刀鋸傷之則體不完矣。終日不食則受其饑矣。無裘御冬則苦其寒矣。然則致苦之業豈可輕而不避乎。千品萬端皆業為主。三界六趣隨業而處。百卉無情故美惡非關於
業報。四生有命則因緣不同於草莽。斤斧伐木不驚。刀杖加人則懼。比有情于無知。何非倫而引喻。三世因果。佛不我欺。十方勸戒。聞當不疑。勸之者應修。戒之者宜遠。抑凡情之所耽。行聖智之所愿。何得違經論之所明。以胸臆而為斷。而謂善惡都空無損益乎。夫法眼明瞭。無法不悉。舌相廣長。言無不實。其析有也。則一毫為萬。其等空也。則萬象皆一。防斷常之死生。兼空有以除疾。彼菩提之妙理。實甚深而微密。厭塵勞而求解慧。當謹慎而無放佚。非聖者必兇。順道者終吉。勿謂不信。有如皎日(廣宏明集．大唐內典錄)。
梁敬之
名肅。安定人。建中朝官翰林學士守右補闕侍皇太子。學天臺教於荊溪法師。深得心要。以止觀文義宏博。覽者費日。乃削定為六卷。撰統例云。夫止觀何為也。導萬法之理而復于實際者也。實際者何也。性之本也。物之所以不能復者。昏與動使之然也。照昏者謂之明。駐動者謂之靜。明與靜。止觀之體也。在因謂之止觀。在果謂之智定。因謂之行。果謂之成。行者行此者也。成者證此者也。原夫聖人有以見惑足以喪志。動足以失方。於是乎止而觀之。靜而明之。使其動而能靜。靜而能明。因相待以成法。即絕待以照本。立大車以御正。乘大事而總權。訊息乎不二
【現代漢語翻譯】 現代漢語譯本： 業報：四種生命形態（四生）的生物具有命運，這與草木不同。用斧頭砍伐樹木，樹木不會感到驚恐；但用刀杖加害於人，人就會感到恐懼。如果將有情眾生與無知之物相比，這難道不是不合倫理的比喻嗎？三世因果真實不虛，佛陀不會欺騙我們。十方諸佛的勸誡，聽聞之後應當深信不疑。勸人行善者，自己應當首先修習；勸人戒惡者，自己應當遠離惡行。抑制凡夫的感情，奉行聖人的智慧。怎麼可以違背經論的明確教導，而以自己的主觀臆斷來判斷呢？難道認為善惡都是空無，沒有絲毫的損益嗎？要知道，佛的法眼明亮，沒有不能洞悉的；佛的舌相廣長，所說之言沒有不真實的。當分析『有』的時候，一毫可以化為萬物；當看待『空』的時候，萬象皆歸於一。防止落入斷滅和常有的邪見，兼顧空與有以消除病患。那菩提的微妙道理，實在是非常深奧而精微的。厭倦塵世的勞苦而求解脫智慧，應當謹慎而不要放縱。不遵循聖人的教誨必定會遭遇兇險，順應正道者終將吉祥。不要說不相信，真理就像太陽一樣明亮。（出自《廣弘明集·大唐內典錄》）。
梁敬之（名肅，安定人）： 在唐建中朝（780-783年）擔任翰林學士、守右補闕，侍奉皇太子。向荊溪法師學習天臺宗的教義，深刻領悟其心要。因為《止觀》的文字義理宏大廣博，讀者耗費時日，於是刪減修訂為六卷。他撰寫的《統例》中說：『止觀』是爲了什麼呢？是爲了引導萬法的理體迴歸到實際。什麼是實際呢？是自性的根本。事物之所以不能迴歸到根本，是因為昏昧和動亂使之如此。照破昏昧叫做『明』，止息動亂叫做『靜』。『明』與『靜』，是止觀的本體。在因地修行時叫做『止觀』，在果地證得時叫做『智定』。因是指修行，果是指成就。修行是指行持止觀，成就是指證得止觀。聖人認為迷惑足以喪失志向，動亂足以迷失方向，因此通過止來觀照，通過靜來明察，使動亂能夠轉化為平靜，使平靜能夠轉化為明察。依靠相對的條件來成就法，從而超越相對的對待來照見根本。建立大車來駕馭正道，憑藉大事來掌握權柄，在不二法門中訊息盈虛。
【English Translation】 English version: Karma and Rebirth: Beings in the Four Forms of Life (Four Births) have destinies, which differ from plants and trees. When axes fell trees, the trees do not feel fear; but when sticks and staffs are used to harm people, people feel fear. If sentient beings are compared to inanimate objects, is this not an unethical analogy? The law of cause and effect across the three lifetimes is true and not false; the Buddha would not deceive us. The exhortations of the Buddhas in the ten directions, upon hearing them, should be deeply believed without doubt. Those who advise others to do good should first cultivate it themselves; those who advise others to abstain from evil should stay away from evil deeds themselves. Suppress the emotions of ordinary people, and follow the wisdom of the saints. How can one violate the clear teachings of the scriptures and treatises, and make judgments based on one's own subjective opinions? Does one really think that good and evil are both empty and without any benefit or harm? Know that the Buddha's Dharma Eye is bright, and there is nothing it cannot see; the Buddha's tongue is broad and long, and the words spoken are all true. When analyzing 'existence', a single hair can transform into myriad things; when viewing 'emptiness', all phenomena return to one. Prevent falling into the wrong views of annihilation and permanence, and balance emptiness and existence to eliminate ailments. The subtle principle of Bodhi is truly profound and subtle.厭倦塵世的勞苦而求解脫智慧，應當謹慎而不要放縱。Those who are weary of the suffering of the world and seek liberation and wisdom should be cautious and not indulge. Those who do not follow the teachings of the saints will surely encounter misfortune, and those who follow the right path will ultimately be auspicious. Do not say you do not believe; the truth is as bright as the sun. (From the Guang Hong Ming Ji [Collection of Expanding and Clarifying the Dharma], Da Tang Nei Dian Lu [Great Tang Dynasty Record of Inner Canons]).
Liang Jingzhi (also known as Su, from Anding): During the Jianzhong era of the Tang Dynasty (780-783 AD), he served as a Hanlin Academician and Right Assistant Censor, attending to the Crown Prince. He studied the teachings of the Tiantai school from Dharma Master Jingxi, deeply understanding its essence. Because the text and meaning of Zhi Guan [Concentration and Insight] were vast and extensive, taking readers a long time, he reduced and revised it into six volumes. In his Tong Li [General Principles], he wrote: 'What is Zhi Guan for? It is to guide the principle of the myriad dharmas back to reality. What is reality? It is the root of the nature. The reason why things cannot return to the root is because of dullness and disturbance. Illuminating dullness is called 'brightness', and stopping disturbance is called 'stillness'. 'Brightness' and 'stillness' are the substance of Zhi Guan. When practicing in the causal stage, it is called Zhi Guan; when realized in the fruition stage, it is called Wisdom and Samadhi. Cause refers to practice, and fruit refers to accomplishment. Practice refers to practicing Zhi Guan, and accomplishment refers to realizing Zhi Guan. The sages believed that delusion is enough to lose one's will, and disturbance is enough to lose one's direction, so they contemplate through cessation (zhi) and clarify through stillness (guan), so that disturbance can be transformed into stillness, and stillness can be transformed into clarity. Relying on relative conditions to accomplish the Dharma, thereby transcending relative treatment to illuminate the root. Establish a great vehicle to drive the right path, and rely on great events to grasp authority, in the non-dual Dharma gate, understand the waxing and waning.'
之場。鼓舞于說三之域。至微以儘性。至賾以體神。語其近則一毫之善可通也。語其遠則重元之門可窺也。用至圓以圓之。物無偏也。用至實以實之。物無妄也。聖人舉其言所以示也。廣其目所以告也。優而柔之使自求之。擬而議之使自至之。此止觀所由作也。夫三諦者何也。一之謂也。空假中者何也。一之目也。空假者相對之義。中道者得一之名。此思議之說。非至一之旨也。至一即三。至三即一。非相含而然也。非相生而然也。非數義也。非強名也。自然之理也。言而傳之者跡也。理謂之本。跡謂之末。本也者聖人所至之地也。末也者聖人所示之教也。由本以垂跡。則為小為大。為通為別。為頓為漸。為顯為秘。為權為實。為定為不定。循跡以返本。則為一為大。為圓為實。為無住為中。為妙為第一義。是三一之蘊也。所謂空也者。通萬法而為言者也。假也者。立萬法而為言者也。中也者。妙萬物而為言者也。破一切惑莫盛乎空。建一切法莫盛乎假。究竟一切性莫大乎中。舉中則無法非中。目假則何法非假。舉空則無法非空。成之謂之三德。修之謂之三觀。舉其要。則聖人極深研幾窮理盡性之說乎。昧者使明。塞者使通。通則悟。悟則至。至則常。常則盡矣。明則照。照則化。化則成。成則一矣。聖人有以彌綸萬
【現代漢語翻譯】 現代漢語譯本： 這是智慧的場所，是鼓舞人們在三諦（空、假、中）之境中探索的地方。它精微到可以窮盡事物的本性，深奧到可以體會宇宙的精神。說它近，那麼即使是一絲一毫的善行也可以通達真理；說它遠，那麼重重玄妙之門也可以窺見。用最圓融的智慧來圓融一切，事物就沒有偏頗；用最真實的智慧來證實一切，事物就沒有虛妄。聖人揭示他們的言語是爲了昭示真理，擴充套件他們的視野是爲了告知真理。溫和地引導他們，使他們自己去尋求真理；模擬和討論，使他們自己達到真理。這就是止觀之所以產生的原因。
那麼，三諦是什麼呢？就是一。空、假、中是什麼呢？就是一的不同名稱。空和假是相對的意義，中道是得到一的名稱。這是思議的說法，不是至一的宗旨。至一即是至三，至三即是至一。不是相互包含而這樣，不是相互產生而這樣，不是數字的意義，不是勉強的名稱，而是自然的道理。用言語來傳達它，那是跡象。理叫做本，跡叫做末。本，是聖人所到達的境地；末，是聖人所昭示的教誨。從本而垂示跡象，就有了小和大，有了通和別，有了頓和漸，有了顯和秘，有了權和實，有了定和不定。循著跡象而返回到本，就成為一和大，成為圓和實，成為無住和中，成為妙和第一義。這就是三一的蘊含。所謂的空，是通達萬法而說的；所謂的假，是建立萬法而說的；所謂的中，是微妙萬物而說的。破除一切迷惑沒有比空更強的，建立一切法沒有比假更強的，究竟一切本性沒有比中更大的。舉出中，就沒有什麼法不是中；指出假，就沒有什麼法不是假；舉出空，就沒有什麼法不是空。成就它叫做三德，修習它叫做三觀。總而言之，這就是聖人極深研幾、窮理盡性的學說啊！使迷惑的人明白，使閉塞的人通達，通達就領悟，領悟就到達，到達就永恒，永恒就窮盡了。明白就照亮，照亮就化育，化育就成就，成就就歸一了。聖人有用來包容萬物
【English Translation】 English version: This is the place of wisdom, a place to encourage exploration in the realm of the Three Truths (emptiness, provisional existence, and the Middle Way). It is so subtle that it can exhaust the nature of things, and so profound that it can embody the spirit of the universe. Speaking of it as near, even the slightest good deed can lead to the truth; speaking of it as far, the many mysterious gates can be glimpsed. Use the most perfect wisdom to harmonize everything, and there will be no bias; use the most authentic wisdom to verify everything, and there will be no falsehood. The sages reveal their words to show the truth, and expand their vision to inform the truth. Gently guide them, so that they seek the truth themselves; simulate and discuss, so that they reach the truth themselves. This is why Zhi-guan (止觀, cessation and contemplation) arises.
So, what are the Three Truths? They are one. What are emptiness, provisional existence, and the Middle Way? They are different names for one. Emptiness and provisional existence are relative meanings, and the Middle Way is the name for attaining oneness. This is a speculative statement, not the ultimate purpose of oneness. Ultimate oneness is ultimate threeness, and ultimate threeness is ultimate oneness. It is not so by mutual inclusion, nor is it so by mutual generation, nor is it the meaning of numbers, nor is it a forced name, but a natural principle. To convey it in words is a trace. Principle is called the root, and trace is called the branch. The root is the realm reached by the sages; the branch is the teaching shown by the sages. From the root to show traces, there is small and large, there is common and distinct, there is sudden and gradual, there is manifest and secret, there is expedient and real, there is fixed and unfixed. Following the traces to return to the root, it becomes one and great, becomes perfect and real, becomes non-abiding and middle, becomes wonderful and the ultimate meaning. This is the implication of the Three-in-One. The so-called emptiness is speaking of penetrating all dharmas; the so-called provisional existence is speaking of establishing all dharmas; the so-called middle is speaking of the subtlety of all things. To break all delusions, nothing is stronger than emptiness; to establish all dharmas, nothing is stronger than provisional existence; to ultimately understand all natures, nothing is greater than the Middle Way. Mention the Middle Way, and there is no dharma that is not the Middle Way; point out provisional existence, and there is no dharma that is not provisional existence; mention emptiness, and there is no dharma that is not emptiness. To accomplish it is called the Three Virtues, to cultivate it is called the Three Contemplations. In short, this is the doctrine of the sages who deeply study, exhaustively investigate, thoroughly understand, and fully realize the nature of things! Make the confused understand, make the blocked penetrate, penetrate then realize, realize then reach, reach then become eternal, eternal then exhaust. Understand then illuminate, illuminate then transform, transform then accomplish, accomplish then become one. The sages have that which encompasses all things.
法而不差。旁礴萬劫而不遺。燾載恒沙而不有。復歸無物而不無。寓名之曰佛。強號之曰覺。究其旨。其解脫自在。莫大極妙之德乎。夫三觀成功者如此。所謂圓頓者非漸次。非不定。指論十章之義也。七章者恢演始末。通道之關也。五略者。舉其宏綱截流之津也。十境者。發動之機立觀之諦也。十乘者。妙用所修發行之門也。止於正觀而終於見境者。義備故也。闕其餘者。非修之要也。乘者何也。載萬物而運者也。十者何也。成載之事者也。如其境之妙。不行而至者。德之上也。乘一而已矣。豈籍夫九哉。九者非他相生之說。未至者之所踐也。故發心者發無所發。安心者安無所安。破遍者破無所破。爰至余乘。皆不得已而說也。至於別其義例。判為章目。推而廣之。不為繁統。而簡之不為少。如連環不可解也。如貫珠不可雜也。如懸鏡不可掩也。如通川不可遏也。義家多門。非諍論也。按經證義。非虛說也。辨四教淺深。事有源也。成一事因緣。理無遺也。噫。止觀其救世明道之書乎。非夫聖智超絕卓爾獨立。其孰能為乎。非夫聰明深達得意忘象。其孰能知乎。或稱不思議境。與不思議事。皆極聖之域。等覺至人猶所未盡。若凡夫生滅心行。三惑浩然。于言說之中。推上妙之理。是猶醯雞而說大鵬。夏蟲之議層冰。
【現代漢語翻譯】 現代漢語譯本： 合法而不違背真理。浩瀚廣大，歷經萬劫（極長的時間單位，佛教概念）而不遺漏任何事物。覆蓋承載著如恒河沙數般眾多的世界，卻不執著于擁有。最終迴歸于空無，卻又無所不包。勉強稱之為『佛』（Buddha，覺悟者），強名為『覺』（覺悟）。探究其宗旨，其解脫自在，是至高無上、極其玄妙的德行啊！ 三觀（空觀、假觀、中觀）修習成功就是這樣。所謂的圓頓法門，不是漸修，也不是不定。指的是《摩訶止觀》十章的意義。七章是廣泛闡述始末，是通往真理的關鍵。五略是提綱挈領，是截斷生死之流的要津。十境是發動修行的契機，是確立觀行的真諦。十乘是奇妙的運用所修行的，是發起行動的門徑。止於正觀而終於見境，是因為意義完備的緣故。省略其餘部分，不是因為它們不重要，而是因為它們不是修行的關鍵。乘是什麼呢？是承載萬物而執行的工具。十是什麼呢？是成就承載之事的要素。如果能達到境的玄妙，不通過修行也能到達，這是德行的最高境界。乘，一個就足夠了，難道還需要九個嗎？九個乘不是其他的，而是相互依存的說法，是未達到最高境界的人所需要踐行的。所以，發心的人，發的是無所發之心；安心的人，安的是無所安之心；破除執著的人，破除的是無所破的執著。以至於其餘的乘，都是不得已而說的。至於區分它們的意義和條例，劃分爲章節和條目，推演而廣泛闡述，不會顯得繁瑣；而簡化它們，也不會顯得過於簡略。就像連環一樣，無法解開；就像貫穿的珠子一樣，不能混雜；就像懸掛的鏡子一樣，不能遮掩；就像暢通的河流一樣，不能阻擋。義理的解釋有很多門徑，這不是爲了爭論；按照經典來驗證義理，不是虛假的說法；辨別四教（藏教、通教、別教、圓教）的淺深，事情是有根源的；成就一件事的因緣，道理上沒有遺漏。唉！《止觀》是救世明道的書籍啊！如果不是聖人的智慧超絕，卓然獨立，誰能夠做到呢？如果不是聰明深達，得意忘象，誰能夠理解呢？或者稱不思議境（不可思議的境界），與不思議事（不可思議的事情），都是極聖的領域，等覺（菩薩果位）的至人也尚未完全窮盡。如果凡夫用生滅的心去修行，三惑（見思惑、塵沙惑、無明惑）浩瀚無邊，在言語的表達中，推究至高玄妙的道理，這就好像醯雞（一種小蟲）談論大鵬，夏天的蟲子議論冰雪。
【English Translation】 English version: It is lawful and without deviation. Vast and boundless, it omits nothing through myriad kalpas (an extremely long unit of time, a Buddhist concept). It covers and carries worlds as numerous as the sands of the Ganges, yet it is not attached to possession. Ultimately, it returns to emptiness, yet it is all-encompassing. It is tentatively called 'Buddha' (the awakened one), and forcibly named 'Awakening'. Investigating its essence, its liberation and freedom are the supreme and most profound virtue! The successful cultivation of the Three Contemplations (emptiness, provisional existence, and the middle way) is like this. The so-called perfect and sudden teaching is neither gradual nor uncertain. It refers to the meaning of the ten chapters of Mohe Zhiguan. The seven chapters extensively elaborate the beginning and the end, and are the key to the path of truth. The five summaries are the outline and the essence, and are the essential ferry to cut off the stream of birth and death. The ten realms are the opportunity to initiate practice, and are the truth to establish contemplation. The ten vehicles are the wonderful application of what is cultivated, and are the gateway to initiate action. Stopping at right contemplation and ending at seeing the realm is because the meaning is complete. Omitting the rest is not because they are unimportant, but because they are not the key to practice. What is a vehicle? It is a tool that carries all things and operates. What is ten? It is the element that accomplishes the matter of carrying. If one can reach the subtlety of the realm, one can arrive without practice, which is the highest state of virtue. One vehicle is enough, why would one need nine? The nine vehicles are not others, but interdependent teachings, which are what those who have not reached the highest state need to practice. Therefore, the one who initiates the mind initiates a mind that has nothing to initiate; the one who calms the mind calms a mind that has nothing to calm; the one who breaks through attachments breaks through attachments that have nothing to break through. As for the remaining vehicles, they are all spoken of out of necessity. As for distinguishing their meanings and regulations, dividing them into chapters and sections, elaborating and extensively explaining them, it will not seem cumbersome; and simplifying them, it will not seem too brief. Like interlocking rings, they cannot be untied; like strung beads, they cannot be mixed; like a hanging mirror, they cannot be covered; like a flowing river, they cannot be blocked. There are many paths to explain the meaning, this is not for argument; verifying the meaning according to the scriptures is not a false statement; distinguishing the shallowness and depth of the Four Teachings (Tripitaka teaching, common teaching, distinct teaching, and perfect teaching), things have a source; accomplishing the causes and conditions of an event, there are no omissions in principle. Alas! Zhiguan is a book that saves the world and illuminates the path! If it were not for the transcendent wisdom of a sage, standing alone, who could do it? If it were not for intelligence and deep understanding, forgetting the image, who could understand it? Or it is said that the inconceivable realm and the inconceivable matter are both the realm of the supreme sage, and even the perfect enlightenment (the state of a Bodhisattva) has not fully exhausted them. If ordinary people practice with a mind of birth and death, and the three delusions (delusions of views and thoughts, delusions like dust and sand, and ignorance) are vast and boundless, and in the expression of words, they investigate the supreme and profound principles, it is like a xiji (a small insect) talking about the peng (a large bird), and summer insects discussing ice.
其不可見明矣。今止觀之說。文字萬數。廣論果地。無益初學。豈如闇然。自修功至自至。何必以早計為事乎。是大不然。凡所為上聖之域。豈隔闊遼夐與凡境杳絕歟。是唯一性而已。得之為悟。失之為迷。一理而已。迷而為凡。悟而為聖。迷者自隔。理不隔也。失者自失。性不失也。止觀之作所以離異同而究聖神。使群生正性而順理者也。正性順理所以行覺路也。至妙境也。不知此教者。則學何所入。功何所施。智何所發。譬如無目。昧於日月之光。行於重險之處。顛踣墮落。可勝既乎。噫。去聖久遠。賢人不出。庸昏之徒。含識而已。致使魔邪詭惑。諸黨並熾空有云云。為沉為阱。有膠于文句不敢動者。有流於漭浪不能住者。有太遠而甘心不至者。有太近而我身即是者。有枯木而稱定者。有竅號而稱慧者。有奔走非道而言權者。有假于鬼而言通者。有放心而言廣者。有罕言而為密者。有齒舌潛傳而為口訣者。凡此之類。自立為祖。繼祖為家。反經非聖。昧者不覺。仲尼有言。道之不明也。我知之矣。由物累也。悲夫。隋開皇十八年智者大師去世。至皇朝建中垂二百年。以斯文相傳。凡五家師。其始曰灌頂。其次曰晉云威。又其次曰東陽小威。又其次曰左溪朗公。其五曰荊溪然公。頂于同門中慧解第一。能奉師訓。
整合此書。蓋不以文辭為本故也。或失則煩。或得則野。當二威之際。緘授而已。其道不行。天寶中。左溪始弘解說。而知者蓋寡。荊溪廣以傳記數十萬言。網羅遺法勤矣備矣。荊溪滅后。知其說者適三四人。學者內病于蔽。外役於煩。以不能喻之師教。不領之弟子。止觀所以未光大於時也。予常慼慼。於是整其宏綱。提其機要。其理之所存。教之所急。或易置之。或引伸之。其義之迂。其辭之鄙。或剃除之。或潤色之。大凡浮疏之患十愈其九。廣略之宜三存其一。是祛鄙滯道蒙童。貽諸他人。則吾豈敢。若同見同行。且不以止觀罪我。亦無隱乎爾。建中上元甲子首事筆削三歲。歲在析木之津。功畢云爾。卒贈禮部郎中。時吏部郎中李華亦從荊溪學止觀。荊溪為述止觀大意一篇。散騎常待崔恭．諫議大夫田敦。皆其同學云(佛祖統紀．柳河東集)。
裴公美
名休。河東聞喜人也。兒時與兄弟居家塾讀書。有饋鹿脯者共薦之。公美不食曰。疏食猶不足。今一啖肉。后將何繼。家世奉佛。至公美益精進。有異僧自清涼來。貽舍利三顆並一簡。簡有梵書。莫能識已。得譯者。辨其文曰。大士涉俗。小士居真。欲求佛道。豈離紅塵。長慶中擢進士第。舉賢良方正異等更內外任官新安太守。屬希運禪師初自黃檗山
【現代漢語翻譯】 現代漢語譯本： 本書的整合，原本就不以文辭為根本。有時缺失則顯得繁瑣，有時獲得則顯得粗野。在道宣律師和慧思禪師這兩位大德的時代，只能秘密傳授。這種方法沒有得到推行。唐天寶年間（742-756年），左溪玄朗禪師開始弘揚解說，但瞭解的人很少。荊溪湛然法師用數十萬字的傳記來廣泛蒐羅遺留的教法，可謂勤奮而完備。荊溪法師圓寂后，懂得他學說的人只有三四人。學習的人內在受困于理解的障礙，外在疲於繁瑣的文字。由於不能用明白曉暢的老師教導，也沒有能領悟的弟子，《止觀》因此沒有在當時得到廣泛弘揚。我常常為此感到憂慮。於是整理它的宏大綱領，提煉它的關鍵要點。對於義理存在的地方，教法所急需的地方，或者調換位置，或者引申擴充套件。對於意義迂迴的地方，文辭鄙俗的地方，或者刪去，或者潤色。大致上，浮淺疏漏的毛病十成中改正了九成，廣博和簡略的適宜之處保留了十分之三。如果將這部祛除鄙俗滯礙的著作傳給道蒙童，貽笑大方，那我怎麼敢這樣做呢？如果是志同道合的人，並且不因為我修改《止觀》而責怪我，我也就沒有什麼可以隱瞞的了。唐德宗建中上元甲子年（784年）開始從事筆削工作，歷時三年。在析木之津完成。最終被追贈為禮部郎中。當時吏部郎中李華也跟隨荊溪法師學習《止觀》。荊溪法師為他講述了《止觀大意》一篇。散騎常待崔恭、諫議大夫田敦，都是他的同學。
裴公美
名裴休（人名），是河東聞喜人。小時候與兄弟在家塾讀書。有人送來鹿肉乾，大家一起推薦給他。裴休不吃，說：『吃粗糧蔬菜尚且不足，現在一旦吃了肉，以後將怎麼辦？』他家世代信奉佛教，到裴休更加精進。有位異僧從清涼山來，送給他三顆舍利（佛陀或高僧火化后的遺物）和一個書簡。書簡上有梵文，沒有人能夠認識。後來找到翻譯者，辨認出上面的文字說：『大士涉足世俗，小士安居真理。想要尋求佛道，難道能離開紅塵？』唐穆宗長慶年間（821-824年）考中進士，被舉薦為賢良方正異等，先後在內外擔任官職，擔任新安太守。當時希運禪師剛從黃檗山
【English Translation】 English version: This book's compilation was never based on literary style. Sometimes omissions lead to verbosity, and sometimes additions lead to crudeness. During the time of Vinaya Master Daoxuan and Chan Master Huisi, it could only be secretly transmitted. This method was not widely adopted. During the Tianbao era of the Tang Dynasty (742-756 AD), Chan Master Xuanlang of Zuoqi began to promote explanations, but few understood. Chan Master Zhanran of Jingxi extensively collected the remaining teachings with hundreds of thousands of words of biographies, which can be described as diligent and complete. After Chan Master Jingxi passed away, only three or four people understood his teachings. Learners were internally troubled by obstacles to understanding and externally exhausted by verbose texts. Because they could not be taught by clear and understandable teachers, nor were there disciples who could comprehend, 'Zhi Guan' (Śamatha-Vipassanā) was not widely promoted at that time. I often worried about this. Therefore, I reorganized its grand outline and refined its key points. For places where the meaning existed and where the teachings were urgently needed, I either changed their positions or extended and expanded them. For places where the meaning was circuitous and the language was vulgar, I either deleted them or embellished them. In general, nine out of ten problems of superficiality and negligence were corrected, and three out of ten of the suitability of breadth and brevity were retained. If I were to pass on this work, which removes vulgarity and stagnation, to ignorant children and make a fool of myself, how could I dare to do so? If it is someone with the same aspirations and does not blame me for modifying 'Zhi Guan', then I have nothing to hide. I began to work on editing in the first year of Jianzhong Shangyuan, Jiazi year of Emperor Dezong of Tang (784 AD), which took three years. It was completed at the Jin of Ximu. He was eventually posthumously awarded the title of Libu Langzhong (Assistant Minister of the Ministry of Rites). At that time, Li Hua, the Libu Langzhong, also followed Master Jingxi to study 'Zhi Guan'. Master Jingxi told him about 'The General Idea of Zhi Guan'. Cui Gong, the Sanqi Changshi (Attendant in Ordinary), and Tian Dun, the Jianyi Daifu (Adviser), were all his classmates.
Pei Gongmei
Named Pei Xiu (personal name), was a native of Wenxi, Hedong. When he was a child, he studied with his brothers at home school. Someone sent dried venison, and everyone recommended it to him. Pei Xiu did not eat it, saying, 'It is not enough to eat coarse grains and vegetables, and now once you eat meat, what will you do in the future?' His family has been devoted to Buddhism for generations, and Pei Xiu became more diligent. An extraordinary monk came from Mount Qingliang and gave him three śarīra (relics of the Buddha or eminent monks after cremation) and a brief letter. The letter was written in Sanskrit, and no one could recognize it. Later, a translator was found who recognized the words on it, saying, 'The great man is involved in the secular world, and the small man lives in the truth. If you want to seek the Buddha's way, how can you leave the mundane world?' During the Changqing period of Emperor Muzong of Tang (821-824 AD), he passed the imperial examination and was recommended as a virtuous, upright, and extraordinary person, and successively served as an official inside and outside, serving as the prefect of Xin'an. At that time, Zen Master Xiyun had just come from Mount Huangbo.
舍眾。入大安精舍混跡勞侶。公美入寺。觀壁間畫。問是何圖相。主事者曰高僧真儀。公美曰。真儀可觀。高僧何在。主事不能對。公美曰。此間有禪人否。主事曰。近有一僧投寺執役。頗似禪者。乃請運至。公美舉前問。運朗聲曰裴休。公美應諾。運曰在甚麼處。公美當下知旨。如獲髻珠。遂延入府署執弟子禮。復請住黃檗山。后遷宣城。復創精舍請運居之。公美既徹法源。復博綜教相。與宗密法師往來甚親。宗密有所著述。輒序而行之。其大方廣圓覺了義經略疏序曰。夫血氣之屬必有知。凡有知者必同體。所謂真凈明妙虛徹靈通。卓然而獨存者也。是眾生之本源。故曰心地。是諸佛之所得。故曰菩提。交徹融攝。故曰法界。寂靜常樂。故曰涅槃。不濁不漏。故曰清凈。不妄不變。故曰真如。離過絕非。故曰佛性。護善遮惡。故曰總持。隱覆含攝。故曰如來藏。超越玄閟。故曰密嚴國。統眾德而大備。爍群昏而獨照。故曰圓覺。其實皆一心也。背之則凡。順之則聖。迷之則生死始。悟之則輪迴息。親而求之則止觀定慧。推而廣之則六度萬。行引而為智。然後為正智。依而為因。然後為正因。其實皆一法也。終日圓覺而未嘗圓覺者。凡夫也。欲證圓覺而未極圓覺者。菩薩也。具足圓覺而住持圓覺者。如來也。離圓覺無
六道。舍圓覺無三乘。非圓覺無如來。泯圓覺無真法。其實皆一道也。三世諸佛之所證。蓋證此也。如來為一大事出現。蓋為此也。三藏十二部一切修多羅蓋詮此也。然如來垂教。指法有顯密。立義有廣略。乘時有先後。當機有深淺。非上根圓智其孰能大通之。故如來於光明藏與十二大士密說而顯演。潛通而廣被。以印定其法。為一切經之宗也。圭峰禪師得法于荷澤嫡孫南印上足道圓和尚。一日隨眾僧齋于州民。任灌家。居下位。以次受經。遇圓覺了義。卷未終軸。感悟流涕。歸以所悟告其師。師撫之曰。汝當大弘圓頓之教。此經諸佛授汝耳。禪師既佩南宗密印。受圓覺懸記。於是閱大藏經律。通唯識．起信等論。然後頓轡于華嚴法界。宴坐于圓覺妙場。究一雨之所沾。窮五教之殊致。乃為之疏解。凡大疏三卷。大鈔十三卷。略疏兩卷。小鈔六卷。道場修證儀一十八卷。並行於世。其序教也圓。其見法也徹。其釋義也端。知析薪其入觀也明若秉燭。其辭也極于理而已。不虛騁。其文也扶于教而已。不茍飾。不以其所長病人。故無排斥之說。不以其未至蓋人。故無胸臆之論。蕩蕩然實十二部經之眼目。三十五祖之骨髓。生靈之大本。三世之達道。後世雖有作者。不能過矣。其四依之一乎。或凈土之親聞乎。何盡其義味如
此也。或曰。道無形。視者莫能睹。道無方。行者莫能至。況文字乎。在性之而已。豈區區數萬言而可詮之哉。對曰。噫。是不足以語道也。前不云乎。統眾德而大備。爍群昏而獨照者。圓覺也。蓋圓覺能出一切法。一切法未嘗離圓覺。今夫經律論三藏之文傳於中國者五千余卷。其所詮者何也。戒定慧而已。修戒定慧而求者何也。圓覺而已。圓覺一法也。張萬行而求之者。何眾生之根器異也。然則大藏皆圓覺之經。此疏乃大藏之疏也。羅五千軸之文。而以數卷之疏通之。豈不至簡哉。何言其繁也。及其斷言語之道。息思想之心。忘能所。滅影像。然後為得也。固不在詮表耳。嗚呼。生靈之所以往來者六道也。鬼神沈幽愁之苦。鳥獸懷獝狘之悲。修羅方瞋諸天正樂。可以整心慮趣菩提。唯人道能之耳。人而不為。吾末如之何也。已矣。休嘗游禪師之閫域。受禪師之顯訣。無以自效。輒直贊其法而普告大眾耳。公美居官操守嚴正。不為皦察之行。而吏民畏信。大中初官戶部侍郎。領諸道鹽鐵轉運使。革除奸弊。責所在令。長兼董漕運。賞勤而紏惰。舟無廢滯。又立稅茶十二法人以為便。六年同平章事。又五年罷歷諸州軍節度觀察等使。咸通初卒。年七十四。公美自中年後斷肉食。屏嗜慾。齋居焚香誦經。習歌唄為樂。嘗著
【現代漢語翻譯】 現代漢語譯本： 這就是（此也）。有人說（或曰）：『道』沒有形狀（道無形），看的人無法看到（視者莫能睹）；『道』沒有方位（道無方），行走的人無法到達（行者莫能至），更何況是文字呢（況文字乎）？『道』存在於本性之中罷了（在性之而已），難道可以用區區數萬字來詮釋它嗎（豈區區數萬言而可詮之哉）？』 我回答說（對曰）：『唉（噫）！這不足以談論『道』啊（是不足以語道也）。前面不是說過嗎（前不云乎）？統攝各種德行而達到完備（統眾德而大備），照亮所有黑暗而獨自光明（爍群昏而獨照者），這就是圓覺（圓覺也）。圓覺能夠生出一切法（蓋圓覺能出一切法），一切法從來沒有離開過圓覺（一切法未嘗離圓覺）。如今經、律、論三藏的文字傳入中國的有五千多卷（今夫經律論三藏之文傳於中國者五千余卷），它們所詮釋的是什麼呢（其所詮者何也）？是戒、定、慧罷了（戒定慧而已）。修習戒、定、慧而追求的是什麼呢（修戒定慧而求者何也）？是圓覺罷了（圓覺而已）。圓覺這一個法（圓覺一法也），通過萬種修行來追求它（張萬行而求之者），是因為眾生的根器不同啊（何眾生之根器異也）。既然這樣，那麼大藏經都是圓覺的經典（然則大藏皆圓覺之經），這部疏就是大藏經的疏（此疏乃大藏之疏也）。用五千卷的文字，用幾卷的疏來貫通它（羅五千軸之文，而以數卷之疏通之），難道不是極其簡要嗎（豈不至簡哉）？怎麼能說它繁瑣呢（何言其繁也）？等到斷絕言語的道路（及其斷言語之道），停止思想的心（息思想之心），忘記能與所（忘能所），消滅影像（滅影像），然後才能得到（然後為得也）。本來就不在於詮釋表達啊（固不在詮表耳）。』 唉（嗚呼）！眾生往來的地方是六道（生靈之所以往來者六道也）。鬼神沉溺於幽暗愁苦之中（鬼神沈幽愁之苦），鳥獸懷有恐懼悲傷（鳥獸懷獝狘之悲），修羅充滿嗔恨諸天享受快樂（修羅方瞋諸天正樂），只有人道可以調整心念趣向菩提（可以整心慮趣菩提，唯人道能之耳）。人如果不這樣做（人而不為），我也沒有什麼辦法了（吾末如之何也）。算了吧（已矣）。我曾經在禪師的門下學習（休嘗游禪師之閫域），接受禪師的明確指點（受禪師之顯訣），沒有什麼可以用來報效（無以自效），就直接讚揚他的法門而普遍告知大眾罷了（輒直贊其法而普告大眾耳）。 公美做官操守嚴正（公美居官操守嚴正），不做苛刻的舉動（不為皦察之行），但官吏百姓都畏懼而信任他（而吏民畏信）。唐宣宗大中初年（大中初），擔任戶部侍郎，兼領諸道鹽鐵轉運使，革除奸邪弊端，責令各部門做好本職工作（革除奸弊，責所在令）。後來兼任董漕運，獎勵勤奮的人，糾正懶惰的人（長兼董漕運，賞勤而紏惰），船運沒有延誤停滯（舟無廢滯）。又制定了十二條茶葉稅法，以方便百姓（又立稅茶十二法人以為便）。大中六年（大中六年），擔任同平章事。又過了五年，被罷免了各州軍節度觀察等使的職務。唐懿宗咸通初年（咸通初）去世，享年七十四歲。 公美從中年以後斷絕肉食（公美自中年後斷肉食），摒棄嗜好慾望（屏嗜慾），齋戒居住，焚香誦經（齋居焚香誦經），以歌唱佛經為樂（習歌唄為樂）。曾經著有...
【English Translation】 English version: This is it. Someone might say: 'The Tao (道) [the Way] is formless (道無形), those who look cannot see it (視者莫能睹); the Tao (道) [the Way] has no direction (道無方), those who travel cannot reach it (行者莫能至), how much more so with words (況文字乎)? The Tao (道) [the Way] exists within one's nature (在性之而已), how can it be fully explained by a mere tens of thousands of words (豈區區數萬言而可詮之哉)?' I reply (對曰): 'Alas (噫)! This is not enough to speak of the Tao (道) [the Way] (是不足以語道也). Did it not say before (前不云乎)? That which encompasses all virtues and is greatly complete (統眾德而大備), that which illuminates all darkness and shines alone (爍群昏而獨照者), is Perfect Enlightenment (圓覺) [Yuanjue] (圓覺也). Perfect Enlightenment (圓覺) [Yuanjue] can produce all dharmas (蓋圓覺能出一切法), and all dharmas have never departed from Perfect Enlightenment (圓覺) [Yuanjue] (一切法未嘗離圓覺). Now, the texts of the Tripitaka (經律論三藏) [Jing-Lu-Lun] of Sutras, Vinaya, and Shastras, which have been transmitted to China, number more than five thousand scrolls (今夫經律論三藏之文傳於中國者五千余卷), what do they explain (其所詮者何也)? They explain nothing but precepts (戒) [jie], concentration (定) [ding], and wisdom (慧) [hui] (戒定慧而已). What is sought by cultivating precepts (戒) [jie], concentration (定) [ding], and wisdom (慧) [hui] (修戒定慧而求者何也)? It is nothing but Perfect Enlightenment (圓覺) [Yuanjue] (圓覺而已). Perfect Enlightenment (圓覺) [Yuanjue] is one dharma (圓覺一法也), and it is sought through myriad practices (張萬行而求之者) because the capacities of sentient beings differ (何眾生之根器異也). If this is so, then all the Tripitaka (大藏) [Dazang] are sutras of Perfect Enlightenment (圓覺) [Yuanjue] (然則大藏皆圓覺之經), and this commentary is a commentary on the Tripitaka (大藏) [Dazang] (此疏乃大藏之疏也). To connect the texts of five thousand scrolls with a commentary of several scrolls (羅五千軸之文，而以數卷之疏通之), is it not extremely concise (豈不至簡哉)? How can it be said to be verbose (何言其繁也)? When the path of speech is cut off (及其斷言語之道), the mind of thought ceases (息思想之心), the able and the object are forgotten (忘能所), and images are extinguished (滅影像), then it is attained (然後為得也). It is certainly not in explanation or expression (固不在詮表耳).' Alas (嗚呼)! The places where sentient beings come and go are the six realms (六道) [liudao] (生靈之所以往來者六道也). Ghosts and spirits are immersed in the suffering of dark sorrow (鬼神沈幽愁之苦), birds and beasts harbor the grief of fear (鳥獸懷獝狘之悲), Asuras (修羅) [xiuluo] are full of anger, and Devas (諸天) [zhutian] are enjoying pleasure (修羅方瞋諸天正樂), only the human realm can adjust thoughts and aspire to Bodhi (菩提) [puti] (可以整心慮趣菩提，唯人道能之耳). If humans do not do this (人而不為), then I have no way to help them (吾末如之何也). Let it be (已矣). I once studied under the domain of a Chan (禪) [chan] master (休嘗游禪師之閫域), and received the Chan (禪) [chan] master's clear instructions (受禪師之顯訣), and having nothing to repay him with (無以自效), I will directly praise his Dharma (法) [fa] and universally proclaim it to the masses (輒直贊其法而普告大眾耳). Gongmei's conduct as an official was strict and upright (公美居官操守嚴正), he did not engage in harsh investigations (不為皦察之行), but the officials and people feared and trusted him (而吏民畏信). In the early years of the Dazhong (大中) reign (847-860) of Emperor Xuanzong (宣宗) of the Tang Dynasty (唐朝) (大中初), he served as the Vice Minister of the Ministry of Revenue (戶部侍郎) [hubu shilang], concurrently leading the Salt and Iron Transportation Commissioner of various circuits (領諸道鹽鐵轉運使), eliminating corruption and malpractices, and ordering each department to fulfill its duties (革除奸弊，責所在令). Later, he concurrently served as the Director of Water Transportation (董漕運), rewarding the diligent and correcting the lazy (長兼董漕運，賞勤而紏惰), so that ship transportation was without delay or stagnation (舟無廢滯). He also established twelve tea tax laws to benefit the people (又立稅茶十二法人以為便). In the sixth year of Dazhong (大中) (852), he served as Co-officiant with the Secretariat Council (同平章事). Five years later, he was dismissed from his positions as military governor and observation commissioner of various prefectures and armies. He passed away in the early years of the Xiantong (咸通) reign (860-874) of Emperor Yizong (懿宗) of the Tang Dynasty (唐朝) (咸通初), at the age of seventy-four. From middle age onwards, Gongmei abstained from meat (公美自中年後斷肉食), abandoned desires and cravings (屏嗜慾), lived in abstinence, burned incense, and recited scriptures (齋居焚香誦經), taking pleasure in chanting Buddhist hymns (習歌唄為樂). He once wrote...
勸發菩提心文云。大眾從無始來。常認為我身者。是地水火風假合之身。旋聚旋滅。屬無常法。非我身也。大眾從無始來。常認為我心者。是緣慮客塵虛妄之心。乍起乍滅。屬無常法。非我心也。我有真身。圓滿空寂者是也。我有真心。廣大靈知者是也。空寂靈知。神用自在。性含萬德。體絕百非。如凈月輪。圓滿無缺。惑云所覆。不自覺知。妄惑既除。真心本凈。十方諸佛。一切眾生。與我此心。三無差別。此即菩提心體。舍此不認。而認臭身妄念。隨死隨。生與禽畜雜類比肩受苦。為丈夫者不亦羞哉。居常自言能不為俗染。可以說法度人。常著毳衲于歌妓院。持缽乞食。復發愿世為國王宏護佛教。後於闐國王生太子。掌有文曰裴休。聞于中朝。公美子𢎼通書欲奉迎。不可乃止(唐書．五燈會元．圓覺經略疏序．道院集．北夢瑣言○按清涼通傳載河東節度使李詵使五臺還。公美與之論佛法。其言甚辨。然詵使五臺乃貞元十一年事。公美年甫數歲。何由與詵問答。明為後人附會。削之)。
知歸子曰。唐世士大夫善說法要者。李梁裴三君子而已。典儀之論禪病。何其痛哉。梁之於荊溪。裴之於圭峰。皆能洪其教者。獨怪公美撰圭峰碑。謂六祖之道傳於荷澤稱七祖。而南嶽馬祖為別系。夫公美既得法于黃檗矣。扶
【現代漢語翻譯】 現代漢語譯本： 《勸發菩提心文》中說：『各位，從無始以來，總是認為這個『我』身，是地、水、火、風假合而成的身體，旋轉聚集又旋轉消滅，屬於無常之法，不是真正的『我』身啊。各位，從無始以來，總是認為這個『我』心，是緣慮客塵虛妄之心，忽起忽滅，屬於無常之法，不是真正的『我』心啊。』 『我』有真身，圓滿空寂的就是它；『我』有真心，廣大靈知的就是它。空寂靈知，神用自在，性含萬德，體絕百非，如清凈的月輪，圓滿無缺，被迷惑的云所覆蓋，不自覺知。妄惑一旦消除，真心本來清凈，十方諸佛、一切眾生，與『我』此心，三無差別。這就是菩提心的本體。捨棄這個而不認識，卻去認識臭身妄念，隨死隨生，與禽畜雜類比肩受苦，作為大丈夫，不也太可羞了嗎？ 有人平時自稱能夠不被世俗污染，可以說法度人，卻常常穿著粗布僧衣出入歌妓院，持缽乞食，又發願來世做國王來弘揚護持佛教。後來于闐國王生了個太子，掌上有文寫著『裴休』（779-850）。這件事傳到了中朝，公美想寫信去奉迎，但最終沒有成行。（《唐書》、《五燈會元》、《圓覺經略疏序》、《道院集》、《北夢瑣言》）（按：《清涼通傳》記載河東節度使李詵出使五臺山回來，公美與他討論佛法，他的言論非常精闢。然而李詵出使五臺山是貞元十一年（795）的事情，公美才幾歲，怎麼可能與李詵問答？明顯是後人附會，所以刪去了。） 知歸子說：唐朝的士大夫中，善於說法要的，只有李翱、梁肅、裴休三位君子而已。典儀評論禪病的言論，多麼深刻啊！梁肅對於荊溪湛然，裴休對於圭峰宗密，都能弘揚他們的教義。唯獨奇怪的是，公美撰寫圭峰宗密的碑文，說六祖慧能的道傳給荷澤神會，稱之為七祖，而將南嶽懷讓和馬祖道一作為別系。公美既然已經得法于黃檗希運了，卻又扶持荷澤宗，這是為什麼呢？
【English Translation】 English version: The 『Exhortation to Bring Forth the Bodhi Mind』 says: 『Everyone, from beginningless time, always considers this 『I』 body to be a body falsely composed of earth, water, fire, and wind, revolving and gathering, then revolving and dissolving, belonging to impermanent dharmas, not the true 『I』 body. Everyone, from beginningless time, always considers this 『I』 mind to be a mind of conditioned thoughts, fleeting and illusory, arising and ceasing, belonging to impermanent dharmas, not the true 『I』 mind.』 『I』 have a true body, which is complete emptiness and stillness; 『I』 have a true mind, which is vast, luminous awareness. Empty stillness and luminous awareness, with divine function and freedom, whose nature contains myriad virtues, whose essence transcends all faults, like a pure moon wheel, complete and without defect, covered by clouds of delusion, unaware. Once delusion is removed, the true mind is originally pure, the Buddhas of the ten directions, all sentient beings, and 『my』 mind, are without any difference. This is the substance of the Bodhi mind. Abandoning this and not recognizing it, but instead recognizing the stinking body and deluded thoughts, following death and rebirth, suffering alongside birds, beasts, and other creatures, is this not shameful for a great man?』 Someone usually claims to be able to remain unpolluted by the world, able to expound the Dharma and liberate people, yet often wears a coarse monastic robe and frequents brothels, begging for food with a bowl, and also vows to be a king in future lives to propagate and protect Buddhism. Later, the king of Khotan had a prince born with the characters 『Pei Xiu』 (779-850) written on his palm. This matter was reported to the central court, and Gongmei wanted to write a letter to welcome him, but ultimately did not do so. (From 『History of the Tang Dynasty,』 『Wudeng Huiyuan,』 『Preface to the Commentary on the Sutra of Perfect Enlightenment,』 『Daoyuan Ji,』 『Beimeng Suoyan』) (Note: 『Qingliang Tongzhuan』 records that Li Shen, the military commissioner of Hedong, returned from a mission to Mount Wutai, and Gongmei discussed Buddhism with him, his words being very insightful. However, Li Shen's mission to Mount Wutai was in the eleventh year of the Zhenyuan era (795), and Gongmei was only a few years old, how could he have had a discussion with Li Shen? This is clearly a later fabrication, so it has been removed.) Zhigui Zi said: Among the scholar-officials of the Tang Dynasty, only Li Ao, Liang Su, and Pei Xiu were good at expounding the essentials of the Dharma. How profound are the comments of Dianyi on the sicknesses of Chan! Liang Su for Jingxi Zhanran, and Pei Xiu for Guifeng Zongmi, were both able to propagate their teachings. The only strange thing is that Gongmei, in writing the epitaph for Guifeng Zongmi, said that the Way of the Sixth Patriarch Huineng was transmitted to Heze Shenhui, calling him the Seventh Patriarch, and regarded Nanyue Huairang and Mazu Daoyi as a separate lineage. Since Gongmei had already received the Dharma from Huangbo Xiyun, why did he support the Heze school?
教而抑宗。此予所不解也。
汪大紳曰。空有篇句句字字說透汪大紳凡夫病種。大紳凡夫病是久矣。偶讀六度經。見有大弟子欲以神通免難者。佛說有形之罪可免。其如無形之罪乎。瞿然而起曰。善哉言乎。曾思周程發聖人之蘊。於此可悟入焉。曰戒慎乎其所不睹。恐懼乎其所不聞。曰慎獨。曰正心誠意。曰靜虛動直。曰擴然大公。皆于無形之中纖塵不立。纖塵才立便是放肆。便是偏著虛偽。便是擾擾。便是私曲。無形之中罪惡如山。在儒則斥之曰小人曰異端。在釋則斥之曰魔曰外道。學聖學佛到得纖塵不立境界。曰誠曰明曰一真法界曰圓覺於是出焉。乃大紳凡夫于無形之中好色好名好勝。藏垢納污海深山積。兀自大言不慚談空說妙宣揚孔佛。咄。安得有無形之中罪惡如山而能空者乎。咄。安得有無形之中罪惡如山而能妙者乎。咄。安得有無形之中罪惡如山埋卻聖種而能宣揚孔者乎。咄。安得有無形之中罪惡如山埋卻佛種而能宣揚佛者乎。兀自無恥狂心歇息不下。扯那性本無生當體本空話頭。做個安心丸吃將去。好色過了吃一丸兒者。好名過了吃一丸兒者。好勝過了吃一丸兒者。咄。你道一切本無生。一切本空。那水性本空本無生。你何不入水去。火性本空本無生。你何不入火去。毒性本空本無生。你何不吃砒
礵去。你這裡來不得。可知是假。你這凡夫。何不體究真空纖塵不立。去到那入水入火吃砒礵時。只是纖塵不立。再開口談空說妙也未遲耳。你這凡夫原有些熱腸。原有些血性。你若到這地位。色心歇絕轉為大寶𦦨。名心歇絕逾于須彌山。勝心歇絕升爲不動尊。你這熱腸血性發作時。原是大豪傑大羅漢大菩薩。決定能忠爾忘身。公爾忘私。國爾忘家。比不得那一班儒門酸子禪門禿驢。連那好名好色好勝念頭動動時。還要滿面正經。便教他做正經人。有甚用頭。你若肯正經時候。如上所說。把這萬劫熱腸潑天血性放出來時。了不得也。如何了不得。李師政來參。你便坐在萬仞崖巔大棒子劈頭打下萬仞崖邊去也。管教這漢一條窮性命絲毫不留。倘若這漢乖巧道是義學門徒。將那所講用紅格兒謄清做著時文樣子。打聽得汪大紳處館時恭恭敬敬送上求政。你便用著敗毛大筆頭判將去曰。真實做工夫人。一句也揹他不得。一賞一罰多少分明。你這熱腸血性用得何等諦當。你何苦為好色好名好勝用卻做了凡夫。惹李老先生出你的醜。大紳現身說法竟。一切凡夫們聽者。
又曰。止觀之法非獨為臺教綱宗。抑亦孔佛大總持也。堯舜禹相傳曰。惟精惟一允執厥中。惟精觀也。惟一止也。允執厥中止觀等也。湯曰聖敬日躋。聖觀也
【現代漢語翻譯】 現代漢語譯本 礵去。你這裡來不得。可知是假。你這凡夫。為何不體悟真空的境界，達到纖塵不染的程度？等到你進入水火之中，吞食砒霜礵石的時候，依然能夠纖塵不染，再開口談論空性，闡述妙理也不遲啊。你這凡夫原本就有一腔熱血，原本就有些血性。你如果能達到這種境界，色慾之心止息斷絕，就能轉化為大寶𦦨（比喻珍貴的品質）；名利之心止息斷絕，就能超越須彌山（佛教中的聖山）；爭勝之心止息斷絕，就能提升爲不動尊（佛教中的神祇）。你這熱腸血性發作的時候，原本就是大豪傑、大羅漢、大菩薩。必定能夠忠於職守而忘記自身，爲了公事而忘記私事，爲了國家而忘記家庭。比不上那一班儒家的酸腐書生和禪宗的禿驢，連那好名、好色、好勝的念頭稍微動一動，還要裝出一副正經的樣子。即使教他們做正經人，又有什麼用呢？你如果肯在正經的時候，像上面所說的那樣，把這萬劫不滅的熱腸和潑天的血性釋放出來，那就了不得了。如何了不得？如果李師政來拜訪，你就坐在萬仞懸崖的頂端，用大棒子劈頭蓋臉地把他打下萬仞懸崖。一定要讓這漢子一條窮命絲毫不留。倘若這漢子乖巧，自稱是義學門徒，將所講的內容用紅格紙謄寫清楚，做成時文的樣子，打聽到汪大紳在哪裡講學，就恭恭敬敬地送上去求教，你就可以用那破舊的毛筆頭判道：『真實做工夫人，一句也揹他不得。』賞罰分明，絲毫不差。你這熱腸血性用得多麼恰當！你何苦爲了好色、好名、好勝而把自己變成凡夫，惹得李老先生揭你的短處？大紳現身說法完畢，一切凡夫們聽著。
又說：止觀之法，不僅僅是天臺宗的綱領和宗旨，也是儒家和佛家的大總持。堯舜禹相傳說道：『精 सूक्ष्म, 一 एकाग्र, 允執厥中 मध्यस्थता』।『惟精』是觀（Vipaśyanā）也，『惟一』是止（Śamatha）也，『允執厥中』是止觀平等也。湯說『聖敬日躋』，是觀（Vipaśyanā）也。
【English Translation】 English version Away with you! You are not allowed here. It is evident that you are false. You, a mere mortal, why don't you contemplate the emptiness of reality, achieving a state where not a speck of dust can cling? When you can enter water and fire, consume arsenic and realgar, and still remain untouched by any speck of dust, then it won't be too late to open your mouth and discuss emptiness and expound on the profound. You, a mere mortal, originally possess a warm heart and some bloodiness. If you can reach this state, the cessation of lust transforms into a great treasure; the cessation of the desire for fame surpasses Mount Sumeru (a sacred mountain in Buddhism); the cessation of the desire to win elevates you to the Immovable One (Acala, a Buddhist deity). When your warm heart and bloodiness erupt, you are originally a great hero, a great Arhat, a great Bodhisattva. You will definitely be able to be loyal and forget yourself, be public-spirited and forget your own interests, be devoted to the country and forget your family. You are unlike that group of Confucian pedants and bald-headed monks of the Chan school, who even when the thoughts of craving fame, lust, and victory stir, still put on a solemn face. Even if you teach them to be upright people, what use are they? If you are willing to be upright, as mentioned above, and release this eternal warm heart and overwhelming bloodiness, then it will be extraordinary. How extraordinary? If Li Shizheng comes to visit, you should sit on the top of a ten-thousand-仞 (rèn, a unit of length) cliff and strike him down the cliff with a big stick. Make sure that this man's poor life is left with not a trace. If this man is clever and claims to be a disciple of the Righteous Learning school, and neatly transcribes what he has learned onto red-lined paper, making it look like a contemporary essay, and after inquiring where Wang Dashen is lecturing, respectfully presents it to him seeking guidance, then you can use that worn-out writing brush to judge him, saying: 'Truly a man of diligent effort, not a single sentence can he recite incorrectly.' Rewards and punishments are clearly distinguished, without the slightest error. How appropriately you use your warm heart and bloodiness! Why do you turn yourself into a mortal for the sake of lust, fame, and victory, inviting Mr. Li to expose your shortcomings? Dashen has finished his teaching by example, let all mortals listen.
Furthermore, it is said: The method of Śamatha-Vipassanā (止觀, Zhǐ Guān) is not only the guiding principle and purpose of the Tiantai school, but also the great Dharani (總持, Zǒng Chí) of Confucianism and Buddhism. Yao, Shun, and Yu passed down the saying: 'Be refined (惟精, Wéi Jīng), be unified (惟一, Wéi Yī), and sincerely hold to the middle (允執厥中, Yǔn Zhí Jué Zhōng)'. 'Be refined' is Vipassanā (觀), 'be unified' is Śamatha (止), and 'sincerely hold to the middle' is the equality of Śamatha-Vipassanā. Tang said, 'Sacred reverence increases daily', which is Vipassanā (觀).
。敬止也。合言之止觀等也。文曰于緝熙敬止。于緝熙觀也。敬止止也。合言之止觀等也。孔顏相傳曰。有不善未嘗不知。知之未嘗復行。知觀也。未嘗復行止也。合言之止觀等也。曾思孟相傳張皇孔氏之學。曰正心誠意。止也。曰致知格物。觀也。曰明善。觀也。曰誠身。止也。曰誠者。止也。曰思誠者。觀也。合言之止觀等也。濂洛關閩諸大儒之學以此推之無不合矣。予所見佛書甚少。所及憶者尤少。所及見所及憶者如金剛經言。云何降伏其心。觀也。云何住。止也。曰無所住而生其心。無所住。止也。生其心。觀也。合言之。止觀等也。圓覺經言之備矣。而楞嚴經從聞思修入三摩地。心經觀自在由觀而止層層深入。總不出止觀法門也。以是推之。千經萬典自無不合。予以是知臺宗甚大。然予于臺宗書。自永嘉頌外實未之寓目也。予何從而得之。予讀朱子書得之也。朱子言存養。止也。言省察。觀也。言存養省察交致互發。止觀等也。重提主敬。觀自在菩薩也。痛下格物窮理功夫。從聞思修入三摩地也。萬法總持歸一誠字。無上正等正覺也。予讀朱子書。句句字字為孔門金針。且為釋迦氏金針。予讀釋迦氏書。句句字字為孔門心印。即句句字字為朱子心印。與孔朱異者跡而已矣。后儒議朱子格物之學者多矣。由其
說得無釋迦氏所呵為窮空不盡者乎。釋迦之為釋迦。窮空極盡而已矣。吾孔氏之為孔氏。窮理盡性以至於命而已矣。先儒有言。顏子與聖人未達一間。還為那心粗。然則余塵尚諸學亦心粗而已矣。嗚呼。止觀之為大總持也。而觀法尤要。未有不深於觀而能止者也。不觀而止。饒他八萬劫。終是落空亡。可不慎與。所以儒門之學格物為要。佛門之學觀法為要。朱子精於格物。觀音大士精於觀法。所以為儒佛之選也。嗚呼。予之為是言也。一以為怪談。一以為曠論。皆非予之心也。予之心蓋欲一切人天究竟實義。無取中途之樂而已矣。
又曰。日用而不知者凡夫也。知至至之知終終之菩薩也。通乎晝夜而知者如來也。文中子曰。元亨利貞執行不匱者智之功也。其于易也幾乎。公美之於圓覺。文中之於易。皆見得端緒。
又曰。之三君子者。佛門中之文質彬彬者也。 卍新續藏第 88 冊 No. 1646 居士傳
居士傳十四
李樊牛于商鄭馬陸李傳
李山龍
馮翊人。唐初官監門校尉。武德中暴亡。而胸微熱。家人伺之。尋蘇。自言死後有吏攝至一王府。庭中有囚數千。皆枷鎖北面立。王坐高床。侍衛甚盛。山龍既至階下。王問曰。汝平生作何福業。對言。鄉人每設齋。恒
【現代漢語翻譯】 現代漢語譯本： 說的是沒有被釋迦牟尼（釋迦氏：釋迦牟尼的姓氏）所呵斥的，那些追求空無卻無法窮盡真理的人嗎？釋迦牟尼之所以成為釋迦牟尼，是因為他窮盡了空性的極致。我們孔子之所以成為孔子，是因為他窮究事物之理，竭盡人之本性，以至於探求天命。先前的儒者曾說，顏回（顏子：孔子的弟子）與聖人之間，只差毫釐，卻因為心不夠細緻而無法達到。那麼，那些殘餘的塵埃，以及其他的學問，也只是心不夠細緻罷了。唉！止觀（止觀：佛教的禪修方法）是總持一切法門的根本，而觀法尤為重要。沒有深入觀照而能達到止境的，是不存在的。不通過觀照而求止，即使經過八萬劫的時間，最終還是會落入空無。這難道不應該謹慎嗎？所以儒家學問以格物（格物：研究事物原理）為要，佛家學問以觀法為要。朱熹（朱子：南宋理學家）精於格物，觀音大士（觀音大士：觀世音菩薩的尊稱）精於觀法，所以他們才能成為儒家和佛家的傑出代表。唉！我說這些話，有人認為是怪誕之談，有人認為是空泛之論，都不是我的本意。我的本意是希望所有的人和天人都能究竟實義，而不是隻求中途的快樂。
又說：每天都在用卻不明白的人是凡夫俗子。明白到極致，並且始終保持這種明白的人是菩薩。通曉晝夜，明白一切的人是如來。文中子（文中子：隋末儒家學者王通的稱號）說：『元亨利貞，執行不息』，這是智慧的功用。他對於《易經》的理解，大概就是這樣吧。公美（公美：人名，生平待考）對於《圓覺經》，文中子對於《易經》，都看到了其中的端倪。
又說：這三位君子，是佛門中既有文采又有實質的人。 卍新續藏第 88 冊 No. 1646 居士傳
居士傳十四
李樊牛于商鄭馬陸李傳
李山龍
馮翊人。唐朝（武德年間：618年-626年）初年擔任監門校尉。武德年間暴病身亡，但胸口還有一絲熱氣。家人守候著他，不久后他甦醒過來。他自己說死後有官吏把他帶到一個王府。庭院裡有數千名囚犯，都帶著枷鎖面朝北方站立。國王坐在高高的床上，侍衛非常多。李山龍走到臺階下，國王問他說：『你平生做了什麼善事？』他回答說：『鄉里人每次設齋飯，我總是幫忙。』
【English Translation】 English version: Are we talking about those who are not rebuked by Shakyamuni (Shakya: Shakyamuni's surname), those who pursue emptiness but cannot exhaust the truth? Shakyamuni became Shakyamuni because he exhausted the ultimate of emptiness. Our Confucius became Confucius because he thoroughly investigated the principles of things, exhausted human nature, and even sought destiny. Former Confucian scholars said that Yan Hui (Yanzi: Confucius's disciple) was only a hair's breadth away from the sage, but he could not reach it because his mind was not meticulous enough. Then, those remaining dusts and other learnings are just that the mind is not meticulous enough. Alas! Samatha-vipassana (止觀: Buddhist meditation method) is the fundamental of upholding all Dharmas, and vipassana is especially important. There is no one who can reach the state of cessation without deep contemplation. Seeking cessation without contemplation, even after eighty thousand kalpas, will eventually fall into emptiness. Shouldn't this be cautious? Therefore, Confucian learning takes investigation of things (格物: investigating the principles of things) as essential, and Buddhist learning takes vipassana as essential. Zhu Xi (朱子: Neo-Confucian scholar of the Southern Song Dynasty) was proficient in the investigation of things, and Avalokitesvara (觀音大士: honorific title of Avalokitesvara Bodhisattva) was proficient in vipassana, so they could become outstanding representatives of Confucianism and Buddhism. Alas! When I say these words, some people think they are strange talks, and some people think they are empty talks, which are not my original intentions. My original intention is to hope that all people and devas can ultimately understand the true meaning, instead of just seeking intermediate happiness.
It is also said: Those who use it every day but do not understand it are ordinary people. Those who understand it to the extreme and always maintain this understanding are Bodhisattvas. Those who understand day and night and understand everything are Tathagatas. Wen Zhongzi (文中子: title of Wang Tong, a Confucian scholar at the end of the Sui Dynasty) said: 'Yuan, Heng, Li, Zhen, and the continuous operation' are the functions of wisdom. His understanding of the 'Book of Changes' is probably like this. Gongmei (公美: name of a person, life to be examined) on the 'Surangama Sutra', and Wen Zhongzi on the 'Book of Changes', both saw the clues in it.
It is also said: These three gentlemen are those in Buddhism who are both refined and substantial. 卍 New Continued Collection Volume 88 No. 1646 Biography of Lay Buddhists
Biography of Lay Buddhists Fourteen
Biographies of Li Fan, Niu Yu, Shang Zheng, Ma Lu, and Li
Li Shanlong
A native of Fengyi. He served as a gate guard captain in the early Tang Dynasty (during the Wude period: 618-626 AD). He died suddenly of illness during the Wude period, but there was still a trace of heat in his chest. His family waited for him, and soon he woke up. He himself said that after his death, an official took him to a prince's mansion. There were thousands of prisoners in the courtyard, all standing facing north with shackles. The king sat on a high bed, with many guards. Li Shanlong walked to the steps, and the king asked him, 'What good deeds have you done in your life?' He replied, 'Every time the villagers set up a vegetarian meal, I always help.'
施物助之。又問。汝身作何善業。對言誦法華經日兩卷。王曰大善。即請升階上高座。王移座對之。山龍開經曰。妙法蓮華經序品第一。王便請下座。山龍下。則庭中諸囚忽已不見。王曰。君誦經之福。非唯自利。眾囚聞經皆已獲免。豈不善哉。今放君還。謂吏曰。可將此人歷觀諸獄。吏引東行百餘步。過一鐵城云是罪人所居。山龍憫然稱南無佛。復行見一大鑊。火猛湯沸。旁有二人坐臥。山龍問之。對言。我等罪報得此鑊湯。蒙賢者稱南無佛。故獄中囚得一日休息耳。山龍又稱南無佛便歸家。距歿時已七日矣。同時有史阿誓者。居郊南福水之陰。誦法華經行住不廢。充邑令史。出入城郭必由小徑。低氣怡顏緣念相續。平生未嘗乘馬。以依經云哀愍一切故也。病終時香聞里許。后十年妻死。合葬啟之。舌本如生。又有薛嚴者。官忠州司馬。長齋奉佛。日誦金剛經三十遍。至年七十二將終。幢蓋自空而下。天樂盈耳。其妻見嚴冉冉升空而去。室中異香芬烈。家人莫不聞之(冥報記．法苑珠林．續高僧傳．報應記○阿誓或作呵擔)。
樊元智
安定人。弱齡好道。居京城南。依杜順和尚。杜順令習華嚴為業。仍依經修普賢行。每誦經。口中頻獲舍利。前後數百粒。有時夜誦。口放光明照及四十餘里。遠近驚異
。年九十二無疾而終。茶毗時牙齒變為舍利。得百餘粒。悉放光明。數日不歇。僧俗建塔以為供養(華嚴經疏鈔．華嚴感應傳)。
牛思遠
名騰。不詳其里居。少挺異操。沉靜寡言。早歲明經擢第。天后時以舅裴炎得罪。貶為牂牁建安丞。中丞崔察欲害之。有異人授以神咒得免。遂篤信佛道。雖已婚宦。如守戒僧。口不妄談。目不妄視。在牂牁大布釋教。置道場數處。夷人皆漬其化。居三年。莊周獠反。轉入牂牁。遠近皆殺。長吏應之。建安大豪起兵劫。思遠坐樹下。將戮之。忽有旁人持刀斬守者頭。置思遠籠中舁而走。事平還視事。后宰數邑。皆計日受俸。人服其清。尋棄官。精心釋教以終其身(紀聞)。
于昶
不詳其里居。天后朝任并州錄事。晝決曹務。夜判冥司。每知災咎陰為之備凡六年。丁母憂。持金剛經日以為課。更不復為冥吏矣。年八十四將終。忽聞奇香。遽謂左右曰。西方聖人來迎我也。即向西連稱佛名而逝(報應記)。
商居士
遺其名。三河縣人。年七歲能通佛書。后廬于縣西田中。有佛書數百千卷。閱誦未嘗一日廢。從而師者百輩。每行其骨體珊然若戛玉之音。年九十餘。一日湯沐具冠帶悉召門弟子會食告之曰。吾旦暮且死。當以火燼吾尸。慎無逆吾
【現代漢語翻譯】 現代漢語譯本： 九十二歲時無疾而終。火化（茶毗）時，牙齒變為舍利（śarīra，遺骨）。得到一百多粒舍利，都放出光明，持續數日不停止。僧人和俗人建造佛塔來供養這些舍利。（出自《華嚴經疏鈔》、《華嚴感應傳》） 牛思遠 名騰，不清楚他的籍貫和住處。年少時就表現出與衆不同的品行，沉穩安靜，不愛說話。早年通過明經科考試被擢升。天后（武則天）時期，因為舅舅裴炎獲罪，被貶為牂牁（今貴州省一帶）建安縣的縣丞。中丞崔察想要加害他，有異人傳授給他神咒，得以倖免。於是篤信佛法。雖然已經結婚做官，卻像遵守戒律的出家人一樣，不說沒有意義的話，不看不該看的東西。在牂牁大力弘揚佛教，設定了多處道場。當地的少數民族都被他的教化所感化。住了三年，莊周的獠人反叛，轉而進入牂牁，遠近都被殺害，當地的長官也響應叛亂。建安的大戶人家起兵劫掠，牛思遠坐在樹下，將要被殺的時候，忽然有旁邊的人持刀砍了深海守衛的頭，把牛思遠放在籠子里抬走了。事態平息后，牛思遠回去繼續處理政事。後來擔任數個縣的縣令，都按照天數領取俸祿，人們佩服他的清廉。不久辭官，專心致志地信奉佛教以終其一生。（出自《紀聞》） 于昶 不清楚他的籍貫和住處。天后（武則天）時期擔任并州錄事。白天處理官府的事務，晚上判決陰間的案件。每次預知災禍，都會暗中做好準備，總共六年。母親去世后，守喪期間每天誦持《金剛經》作為功課，從此不再擔任陰間的官吏了。八十四歲將要去世的時候，忽然聞到奇異的香味，於是告訴身邊的人說：『西方聖人來迎接我了。』隨即面向西方，連續稱念佛的名號而去世。（出自《報應記》） 商居士 遺失了他的名字，是三河縣人。七歲時就能讀懂佛經。後來在縣城西邊的田地裡搭了個茅屋居住，有佛經數百千卷，閱讀背誦沒有一天荒廢。跟隨他學習的人有上百人。他每次行走，骨骼發出的聲音就像敲擊玉石一樣清脆。九十多歲的時候，有一天洗浴完畢，戴好帽子，穿好衣服，召集所有的門徒一起吃飯，告訴他們說：『我早晚就要死了，應當用火焚燒我的屍體，千萬不要違揹我的意願。』
【English Translation】 English version: At the age of ninety-two, he passed away peacefully without any illness. During cremation (śarīra, cremation), his teeth transformed into śarīras (śarīra, relics). More than a hundred relics were obtained, all emitting light that continued for several days without ceasing. Monks and laypeople built pagodas to make offerings to these relics. (From Hua Yan Jing Shu Chao and Hua Yan Gan Ying Zhuan) Niu Siyuan His name was Teng. His place of origin and residence are unknown. From a young age, he displayed extraordinary conduct, being calm, quiet, and reserved. Early in his life, he passed the Mingjing examination and was promoted. During the reign of Empress Tianhou (Wu Zetian), due to his uncle Pei Yan's offense, he was demoted to the position of Assistant Magistrate of Jian'an County in Zangke (present-day Guizhou Province). Cui Cha, the Central Administrator, intended to harm him, but a strange person imparted a divine mantra to him, allowing him to escape. Consequently, he became a devout believer in Buddhism. Although married and holding office, he lived like a monk observing precepts, not speaking idle words and not looking at improper things. In Zangke, he vigorously promoted Buddhism, establishing several monasteries. The local ethnic minorities were all influenced by his teachings. After living there for three years, the Yao people of Zhuang Zhou rebelled and entered Zangke, causing widespread killings. The local officials also joined the rebellion. A wealthy family in Jian'an County raised troops to plunder. Niu Siyuan sat under a tree and was about to be killed when suddenly someone nearby beheaded the guard with a knife and carried Niu Siyuan away in a cage. After the rebellion was quelled, Niu Siyuan returned to his duties. Later, he served as magistrate in several counties, always receiving his salary according to the number of days worked, and people admired his integrity. Soon after, he resigned from his official position and devoted himself to Buddhism until the end of his life. (From Ji Wen) Yu Chang His place of origin and residence are unknown. During the reign of Empress Tianhou (Wu Zetian), he served as a recorder in Bingzhou. During the day, he handled official affairs, and at night, he judged cases in the underworld. Every time he foresaw a disaster, he would secretly prepare for it, for a total of six years. After his mother passed away, he recited the Diamond Sutra daily as his practice, and he never served as an official in the underworld again. When he was eighty-four years old and about to pass away, he suddenly smelled a strange fragrance. He then told those around him, 'The sages of the Western Paradise have come to welcome me.' Immediately, he faced west and continuously chanted the names of the Buddhas before passing away. (From Bao Ying Ji) Layman Shang His name has been lost. He was a native of Sanhe County. At the age of seven, he could understand Buddhist scriptures. Later, he built a hut in the fields west of the county seat and lived there. He had hundreds of thousands of volumes of Buddhist scriptures, which he read and recited without ever neglecting a single day. Hundreds of people followed him to study. Every time he walked, the sound of his bones was as clear as the sound of jade being struck. When he was over ninety years old, one day, after bathing, putting on his hat, and dressing properly, he summoned all his disciples to eat together and told them, 'I will die sooner or later. My body should be cremated, and you must not go against my wishes.'
旨。是夕坐逝。后三日焚之。視其骨若鉤鎖之相屬也。於是里人建塔以奉焉(宣室志)。
鄭牧卿
滎陽人。舉家修凈業。開元中病篤。或勸進魚肉。不許。手執香爐一心西向。忽聞異香蔚然。遂逝。其舅尚書蘇颋。夢寶蓮華開。牧卿坐其上(佛祖統紀)。
馬子云
不詳其里居。舉孝廉。任涇縣尉。充本郡租綱。督運入京。舟溺沉米萬斛。繫獄中。子云專心念佛。閱五年遇赦得出。隱南陵山寺中。持一食齋。天寶十年卒于涇先。謂人曰。吾因數奇。遂精持內教。今西方業成。當往生安樂世界爾。明日沐浴衣新衣。端坐合掌。俄而異香滿室。子云云。佛來矣。遂逝(紀聞)。
陸康成
不詳其里居。官京兆法曹。公退。忽見已故吏抱案立於前。康成驚曰。爾已下世。何得來。曰。此幽府文簿。皆來年兵刃死者。康成曰。得毋有我乎。吏檢示之。康成瞿然曰奈何。吏曰惟金剛經可托。特以報公。言訖不見。康成遂取金剛經誦之。日數十遍。明年朱泚反。署為御史。康成叱泚曰。賊臣敢幹國士。泚怒令數百騎環而射之。康成默唸金剛經。矢不能入。遂舍之。康成去之終南山老焉(報應記)。
李知遙
長安人。篤志凈土。為五會念佛。導諸眾信。晚得疾。忽云。和尚來
【現代漢語翻譯】 現代漢語譯本 旨。當天晚上坐著去世。三天後火化。看他的骨頭好像鉤鎖一樣相互連線。於是當地人建塔來供奉他（《宣室志》）。
鄭牧卿
滎陽人。全家修行凈土法門。開元（713-741）年間病重，有人勸他吃魚肉，他不允許。手裡拿著香爐，一心向西。忽然聞到奇異的香味濃郁，於是去世。他的舅舅尚書蘇颋，夢見寶蓮花開放，鄭牧卿坐在蓮花上（《佛祖統紀》）。
馬子云
不清楚他的籍貫。被推舉為孝廉，擔任涇縣縣尉。負責本郡的租稅，督運入京。船沉了，淹沒米一萬斛。被關在監獄中。馬子云專心念佛。過了五年，遇到大赦得以出獄。隱居在南陵山寺中，堅持過午不食。天寶（742-756）十年在涇縣去世。告訴別人說：『我因為命運不好，於是精進修持內教。現在西方凈土的功業已經完成，應當往生安樂世界了。』第二天沐浴，穿上新衣服，端坐合掌。不久奇異的香味充滿房間。馬子云說：『佛來了。』於是去世（《紀聞》）。
陸康成
不清楚他的籍貫。擔任京兆法曹。辦公完畢后，忽然看見已故的下屬抱著案卷站在面前。陸康成驚訝地說：『你已經去世了，怎麼會來？』下屬說：『這是幽冥府的文簿，都是明年因兵刃而死的人。』陸康成說：『難道有我嗎？』下屬檢查給他看。陸康成驚恐地說怎麼辦？下屬說：『只有《金剛經》可以依靠，特來告訴您。』說完就不見了。陸康成於是取來《金剛經》誦讀，每天幾十遍。第二年朱泚（783-784年叛亂）造反，任命他為御史。陸康成斥責朱泚說：『叛賊，竟敢冒犯國家大臣！』朱泚憤怒地命令幾百騎兵包圍射他。陸康成默唸《金剛經》，箭不能射入。於是放了他。陸康成離開後到終南山養老（《報應記》）。
李知遙
長安人。一心向往凈土，組織五會念佛，引導各位信眾。晚年得了疾病，忽然說：『和尚來了。』
【English Translation】 English version Zhi. He passed away sitting that evening. He was cremated three days later. His bones appeared to be connected like hooks and locks. Thereupon, the local people built a pagoda to enshrine him (Xuan Shi Zhi).
Zheng Muqing
A native of Xingyang. His whole family cultivated the Pure Land practice. During the Kaiyuan (713-741) era, he became seriously ill. Someone advised him to eat fish and meat, but he refused. Holding an incense burner in his hands, he single-mindedly faced west. Suddenly, he smelled an extraordinary fragrance, and then he passed away. His uncle, the Minister Su Ting, dreamed of a precious lotus flower opening, with Muqing sitting on it (Fo Zu Tong Ji).
Ma Ziyun
His place of origin is unknown. He was recommended as a Xiaolian (civil service candidate) and served as the magistrate of Jing County. He was in charge of the rent tax of the prefecture and supervised the transportation to the capital. The boat sank, and 10,000 hu (unit of volume) of rice were submerged. He was imprisoned. Ziyun single-mindedly recited the Buddha's name. After five years, he was pardoned and released. He lived in seclusion in Nanling Mountain Temple, maintaining a one-meal-a-day fast. In the tenth year of the Tianbao (742-756) era, he died in Jing County. He told people, 'Because of my unlucky fate, I diligently cultivated the inner teachings. Now that the karma for the Western Pure Land is complete, I should be reborn in the Land of Ultimate Bliss.' The next day, he bathed, put on new clothes, and sat upright with his palms together. Soon, an extraordinary fragrance filled the room. Ziyun said, 'The Buddha is coming.' Then he passed away (Ji Wen).
Lu Kangcheng
His place of origin is unknown. He served as a law officer in Jingzhao. After finishing his official duties, he suddenly saw a deceased subordinate standing in front of him holding a file. Kangcheng was surprised and said, 'You have already passed away, how can you be here?' The subordinate said, 'These are the documents from the netherworld, all of those who will die by weapons next year.' Kangcheng said, 'Could I be among them?' The subordinate checked and showed him. Kangcheng was terrified and said, 'What should I do?' The subordinate said, 'Only the Diamond Sutra can be relied upon. I am here specifically to inform you.' After saying this, he disappeared. Kangcheng then took the Diamond Sutra and recited it dozens of times a day. The following year, Zhu Ci (rebelled 783-784 AD) rebelled and appointed him as a censor. Kangcheng rebuked Zhu Ci, saying, 'Rebellious minister, how dare you offend the state officials!' Zhu Ci angrily ordered hundreds of cavalry to surround and shoot him. Kangcheng silently recited the Diamond Sutra, and the arrows could not penetrate him. So he let him go. Kangcheng left and spent his old age in Zhongnan Mountain (Bao Ying Ji).
Li Zhiyao
A native of Chang'an. He was devoted to the Pure Land and organized the Five Assemblies of Buddha Recitation, guiding all believers. In his later years, he became ill and suddenly said, 'The monk is coming.'
也。洗漱著衣然香爐中。出堂頂禮。聞空中說偈云。報汝李知遙。功成果自招。引君生凈土。將爾上金橋。卻就床坐。泊然而化。異香滿室。眾共聞之(凈土文)。
知歸子曰。予觀百家所紀載。其言感應事詳矣。而或者以為異。夫萬法一心。自感自應。如食充飢。如飲止渴。曾足異乎。觀山龍以下諸君事。固知心力不可思議矣。與之言佛而不信者。其亦不自信其心者哉。
汪大紳云。心光為業力所障。遂有地獄等事。業力為心光所破。則地獄等事一時解釋矣。精心持佛語。久之心光自然發露。能救一切苦矣。知歸子撰此一傳。度苦之念。勸人之心。真至已極。伏願仁者敬而聽之。 卍新續藏第 88 冊 No. 1646 居士傳
居士傳十五
李長者傳
李長者。名通元。唐宗室子也。為人美鬚髯。朗眉目。丹唇紫肌。天稟超特而學無常師。跡不可測。少留情易道。妙盡微旨。年四十餘專精內典。嘗游五臺。入善住院。逢異僧授以華嚴大旨。將別。長者曰。師去何之。僧指北峰頂。其夜望見北峰火光亙天。長者曳杖而登。見前僧在火光中樹紫金幢。帝冠者數百圍繞。長者涌身入。作禮而起。忽失前境。乃于巖上一坐三日。已而下山。遂發弘經之愿。在則天朝會華嚴經新譯八十
【現代漢語翻譯】 現代漢語譯本： 也。洗漱穿衣，點燃香爐。走出堂屋，頂禮膜拜。聽到空中傳來偈語說：『告訴你李知遙（人名），功德圓滿，自然有好的結果。引導你往生凈土（西方極樂世界），用金橋接你上去。』之後回到床上坐下，安詳地去世了。奇異的香味充滿整個房間，大家都聞到了（出自《凈土文》）。
知歸子（作者自稱）說：我看過很多書籍的記載，其中關於感應的事蹟記載得很詳細了。但有些人卻認為這些是怪異的事情。要知道，萬法唯心，自己感應自己，就像吃飯能充飢，喝水能止渴一樣，有什麼可奇怪的呢？看看山龍（人名）等人的事蹟，就知道心力的不可思議了。和那些跟他們講佛法卻不相信的人，大概也是不相信自己內心的人吧。
汪大紳（人名）說：心光被業力所障礙，所以才會有地獄等事。業力被心光所破除，那麼地獄等事就會一時消解。專心致志地持誦佛語，時間久了，心光自然會顯露出來，能夠救度一切苦難。知歸子撰寫這部傳記，救度苦難的念頭，勸導世人的心意，真是達到了極致。希望仁者恭敬地聽取。 （出自）卍新續藏第 88 冊 No. 1646 《居士傳》
居士傳十五
李長者傳
李長者，名通元（人名），是唐朝宗室的後代。他長著美麗的鬍鬚，明亮的眉眼，紅潤的嘴唇和紫色的面板，天資超凡，學習沒有固定的老師，行蹤難以捉摸。年輕時喜歡研究《易經》，精妙地領會了其中的奧義。四十多歲時，專心研究佛經。曾經遊歷五臺山，進入善住院。遇到一位奇異的僧人，傳授給他《華嚴經》的大致內容。將要分別時，長者問：『師父您要去哪裡？』僧人指著北峰頂。當晚，（李長者）望見北峰火光照亮天空。長者拄著枴杖登上北峰，看見之前的僧人在火光中樹立紫金幢，有幾百個戴著帝王帽的人圍繞著他。長者縱身進入火光中，行禮後站起來，忽然失去了之前的景象。於是就在巖石上坐了三天。之後下山，於是發願弘揚佛經。在則天朝（武則天時期，690-705）會集翻譯新譯的八十卷《華嚴經》。
【English Translation】 English version: Also. After washing and dressing, he lit incense in the burner. He went out of the hall and prostrated in worship. He heard a verse in the air saying: 'Telling you, Li Zhiyao (person's name), your merits are complete, and you will naturally reap good results. Guiding you to be reborn in the Pure Land (Western Paradise), and taking you up on a golden bridge.' Then he returned to his bed and sat down, and passed away peacefully. A strange fragrance filled the entire room, and everyone smelled it (from 'Pure Land Text').
Zhigui Zi (the author's self-designation) said: I have read many books and records, and the accounts of responsive events are very detailed. But some people think these are strange things. You should know that all dharmas are from the mind, and one responds to oneself, just like eating can satisfy hunger and drinking can quench thirst, what is so strange about it? Looking at the deeds of Shan Long (person's name) and others, one knows the incredible power of the mind. Those who talk to them about Buddhism but do not believe it are probably those who do not believe in their own hearts.
Wang Dashen (person's name) said: The light of the mind is obstructed by karmic force, so there are things like hell. When karmic force is broken by the light of the mind, then things like hell will be resolved at once. If you concentrate on reciting the Buddha's words, the light of the mind will naturally reveal itself over time, and it can save all suffering. Zhigui Zi wrote this biography, with the intention of saving suffering and persuading people, which has truly reached the extreme. May the benevolent listen to it with respect. (From)卍 New Continued Canon, Volume 88, No. 1646, Biographies of Laymen
Biographies of Laymen Fifteen
Biography of Li the Elder
Li the Elder, named Tongyuan (person's name), was a descendant of the Tang Dynasty imperial family. He had a beautiful beard, bright eyebrows, red lips, and purple skin. He was extraordinarily gifted and learned without a fixed teacher, and his whereabouts were unpredictable. In his youth, he liked to study the 'Book of Changes', and he subtly understood its mysteries. In his forties, he devoted himself to studying Buddhist scriptures. He once traveled to Mount Wutai and entered Shanzhu Monastery. He met a strange monk who taught him the general meaning of the 'Avatamsaka Sutra'. When he was about to leave, the Elder asked: 'Where are you going, Master?' The monk pointed to the top of the North Peak. That night, (Li the Elder) saw the firelight on the North Peak illuminating the sky. The Elder leaned on his cane and climbed the North Peak, and saw the previous monk erecting a purple-gold banner in the firelight, surrounded by hundreds of people wearing imperial crowns. The Elder jumped into the firelight, bowed and stood up, and suddenly lost the previous scene. So he sat on the rock for three days. Then he went down the mountain, and then vowed to promote the Buddhist scriptures. During the Zetian Dynasty (Wu Zetian period, 690-705), he gathered and translated the newly translated eighty-volume 'Avatamsaka Sutra'.
捲成。持至太原。寓高仙奴家。日食十棗柏葉餅一枚。居三年。遷馬氏古佛堂。閱十年。又負經而去。行二十里。遇一虎當路。長者撫之曰。吾將著論釋華嚴經。汝當爲我擇一棲止。即以經囊負其背。至神福山下有土龕焉。虎依龕而蹲。長者入龕。虎乃去。山中故無水。是夕風雷拔龕前松。出泉清洌甘美。山中人因號之曰長者泉。夕則吐白光以代鐙炬。二女子不知其自來。日為長者汲泉炷香奉紙墨。食時則具凈饌置長者前。食已徹去。起開元七年至十八年。著論畢。二女子亦遂去不見。長者自為論序云。夫以有情之本依智海以為源。含識之流總法身而為體。只為情生智隔。想變體殊。達本情亡。知心體合。今此大方廣佛華嚴經者。明眾生之本際。示諸佛之果源。其為本也。不可以功成。其為源也。不可以行得。功亡本就。行盡源成。源本無功。能隨緣自在者。即此毗盧遮那也。以本性為先。智隨根應。大悲濟物。以此為名。依本如是。設其教澤。滂流法界。以潤含生。於是寄位四天。示形八相。菩提場內現蘭若以始成。普光法堂處報身之大宅。普賢長者舉果德于藏身。文殊小男創啓蒙于金色。以海印三昧周法界而降靈。用普眼法門睹塵中之剎海。依正二報身土交參。因果兩門體用相徹。以釋天之寶網。彰十剎之重重。
【現代漢語翻譯】 現代漢語譯本： 捲成（人名）。帶著經書到了太原。住在高仙奴家。每天吃十個棗和一片柏葉餅。住了三年。搬到馬氏古佛堂。過了十年。又揹著經書離開。走了二十里，遇到一隻老虎擋在路上。長者（指捲成）撫摸著老虎說：『我將要著述論述《華嚴經》，你應該為我選擇一個棲身之所。』隨即把經書袋放在老虎背上。老虎走到神福山下，那裡有個土龕。老虎靠著土龕蹲下。長者進入土龕，老虎就離開了。山中原本沒有水。當晚風雷拔掉了龕前的松樹，涌出泉水清澈甘甜。山裡人因此稱它為長者泉。晚上泉水會發出白光代替燈燭。有兩個女子不知道這泉水的來歷，每天為長者汲泉、點香、奉上紙墨。吃飯的時候，就準備乾淨的飯菜放在長者面前。吃完后就收拾乾淨。從開元七年（719年）到開元十八年（730年），長者完成著作。兩個女子也隨即離去不見了。 長者自己為論作序說：『有情眾生的根本，依賴智慧之海作為源頭。包含意識的生命，總體以法身作為本體。只因爲情慾產生，智慧被隔斷，妄想變化，本體變得不同。通達根本，情慾消亡，認識到心，本體融合。現在這部《大方廣佛華嚴經》，闡明眾生的本源，揭示諸佛的果位之源。它的根本，不可以靠功德成就；它的源頭，不可以靠修行獲得。功德消亡，根本自然成就；修行窮盡，源頭自然顯現。源頭和根本本來就沒有功德，能夠隨順因緣自在變化的，就是這毗盧遮那（Vairocana，意為光明遍照）。以本性為先導，智慧隨著根器而應現。以大悲心救濟萬物，以此作為（華嚴經）的名稱。依據根本是這樣的，設定它的教化恩澤，廣泛流佈法界，用來滋潤包含生命的眾生。於是寄託於四天王，示現八相成道。在菩提樹下現出蘭若（Aranya，意為空閑處）開始成道，在普光法堂處於報身的大宅。普賢（Samantabhadra，意為普皆賢善）長者舉出果德于藏身，文殊（Manjusri，意為妙吉祥）小男最初在金色世界開啓蒙昧。用海印三昧周遍法界而降臨，用普眼法門看到微塵中的剎土之海。依報和正報，身和土互相交參，因門和果門，本體和作用相互貫通。用釋天（帝釋天，Indra）的寶網，彰顯十剎的重重無盡。』
【English Translation】 English version: Juan Cheng (name of a person) carried the scriptures to Taiyuan. He resided in the home of Gao Xiannu. He ate ten dates and one cypress leaf cake each day. After living there for three years, he moved to the ancient Buddha hall of the Ma family. After ten years, he carried the scriptures away again. After walking twenty li (a Chinese unit of distance), he encountered a tiger blocking the road. The Elder (referring to Juan Cheng) stroked the tiger and said, 'I am going to write a commentary on the Avatamsaka Sutra. You should choose a place for me to dwell.' He then placed the scripture bag on the tiger's back. The tiger went to the foot of Shenfu Mountain, where there was an earthen shrine. The tiger squatted by the shrine. The Elder entered the shrine, and the tiger left. Originally, there was no water in the mountain. That night, wind and thunder uprooted the pine tree in front of the shrine, and a clear and sweet spring emerged. The people in the mountain therefore called it Elder's Spring. At night, the spring emitted white light to replace lamps. Two women did not know where the spring came from, and every day they drew water from the spring for the Elder, lit incense, and offered paper and ink. At meal times, they prepared clean food and placed it before the Elder. After he had eaten, they cleared it away. From the seventh year of Kaiyuan (719 AD) to the eighteenth year of Kaiyuan (730 AD), the Elder completed his writing. The two women then left and were never seen again. The Elder himself wrote a preface to his commentary, saying: 'The root of sentient beings relies on the sea of wisdom as its source. The stream of consciousness takes the Dharmakaya (Dharmakaya, meaning the body of the law) as its substance. It is only because of the arising of emotions that wisdom is separated, and because of the transformation of thoughts that the substance becomes different. When the root is reached, emotions disappear, and when the mind is known, the substance merges. Now, this Great Expansive Buddha Avatamsaka Sutra clarifies the origin of sentient beings and reveals the source of the fruits of all Buddhas. Its root cannot be achieved through merit; its source cannot be obtained through practice. When merit disappears, the root is naturally achieved; when practice is exhausted, the source naturally appears. The source and the root originally have no merit, and that which can freely change according to conditions is Vairocana (Vairocana, meaning the Illuminator). Taking the original nature as the guide, wisdom responds according to the capacity of beings. Saving all things with great compassion, this is taken as the name (of the Avatamsaka Sutra). According to the root, it is like this, setting up its teaching and grace, widely flowing through the Dharma realm, to nourish beings that contain life. Therefore, it is entrusted to the Four Heavenly Kings, manifesting the eight phases of enlightenment. In the Bodhi field, the Aranya (Aranya, meaning quiet place) is manifested to begin enlightenment, and in the Universal Light Dharma Hall is the great abode of the Sambhogakaya (Sambhogakaya, meaning the body of bliss). Samantabhadra (Samantabhadra, meaning Universal Worthy) Elder raises the fruit virtue in the hidden body, and Manjusri (Manjusri, meaning Gentle Glory) Boy initially opens the ignorance in the golden world. Using the Samadhi of the Ocean Seal, he descends throughout the Dharma realm, and using the Dharma Gate of the Universal Eye, he sees the sea of lands in the dust. The dependent reward and the proper reward, the body and the land, interpenetrate each other, and the cause door and the effect door, the substance and the function, thoroughly penetrate each other. Using the jeweled net of Indra (Indra), he manifests the endless layers of the ten lands.'
取離垢之摩尼。明十身而隱隱。無邊剎境自他不隔于毫端。十世古今始終不離於當念。其為廣也。以虛空而為量。其為小也。處極微而無跡。十方無卷即小相而匪虧。纖塵不舒含十方而非礙。于智海果德顯殊分於五位之門。常住法堂示進修於九天之上。此方如是十剎同然。聖眾如雲。海會相入。智凡不礙。狀多鏡以納眾形。彼此無妨。若千燈而共一室。論中大要明眾生性即諸佛性。迷即為凡。悟即是佛。但能信入。從始發心。文殊理。普賢行。一時頓印。如將寶位直授凡庸。回觀世間如夜夢千秋。覺已隨滅。故其明十種發心云。賢首品中從凡夫位以信為首。決定取佛大菩提。故從凡夫地信十方諸佛心不動智與自心無異智故只為無明所迷故無明與十方諸佛心本來無二故。從凡夫地信十方諸佛身根本智與自身無異故。何以故。皆是一法性身。一根本智。猶如樹株一根多生枝葉等。以因緣故一樹株上成壞不同。故從凡夫地信如來十住十行十回向十地我悉盡能行之。何以故。自憶無始時來波流苦海無益之事尚以行之。何況如今菩薩萬行濟眾生事豈不能為。從凡夫地信十方諸佛皆從三昧生。我亦當得。何以故。諸佛三昧皆從如來自性方便生。我亦具有如來自體清凈之性。與佛平等。從凡夫地信十方佛一切神通我亦當得。何以故。
諸佛神通依真智而得。我但依真性智中無有煩惱無明成智一切業亡。唯有智慈通化自在。從凡夫地信佛智慧。我亦當得。何以故。一切諸佛悉從凡夫來故。從凡夫地信佛大悲普覆一切。我亦當得。何以故。諸佛大悲從大愿起。我亦如諸佛發大愿故。從凡夫地信佛自在。我亦當得。何以故。諸佛自在於性起法門。智身法身入眾生界。不染色塵。諸根自在。我亦不離性起如來智故。從凡夫地信自發心。經無盡劫修功德行滿。位齊諸佛。不移一念。何以故。為三世無時故。如是從凡夫信解始終徹佛果位。如上所發十種信者。必能決定成就十信之門。住于堅固之種。永不退轉。他所論暢演一乘義至深廣。此其最切者。長者常冠樺皮衣麻衣。長裙博袖散腰徒跣。放曠人天。靡所拘執。一日出龕遇山中人高會宴樂。長者語之曰。汝等好住。吾將歸矣。眾驚其去。有送者至龕。謝遣之。是夕煙云凝布。巖谷震盪。有白鶴翔空哀唳。其餘飛走悲鳴滿山。山中人共往候之。則已端坐示寂于龕中矣。白光從頂而出。上徹于天。時開元十八年三月二十八日。壽九十有六。所著華嚴論四十卷。決疑論四卷。略釋一卷。解迷顯智成悲十明論一卷。至於十玄．六相．百門義海．普賢行門．華嚴觀等及諸偈贊並傳於世。宗教兩家咸推服焉(華嚴合論．
【現代漢語翻譯】 現代漢語譯本 諸佛的神通是依靠真實的智慧而獲得的。我只要依靠真性智慧，其中沒有煩惱和無明，成就智慧，一切業障消亡。唯有智慧、慈悲、神通變化自在。從凡夫的地位相信佛的智慧，我也應當能夠獲得。為什麼呢？因為一切諸佛都是從凡夫修行而來的。從凡夫的地位相信佛的大悲普覆一切眾生，我也應當能夠獲得。為什麼呢？因為諸佛的大悲是從大愿中產生的，我也像諸佛一樣發大愿。從凡夫的地位相信佛的自在，我也應當能夠獲得。為什麼呢？因為諸佛的自在在於自性生起的法門，智慧之身、法身進入眾生界，不被塵世所污染，諸根自在。我也不離自性生起的如來智慧。從凡夫的地位相信自己發心，經過無盡的劫數修習功德，功德圓滿，地位與諸佛相等，不改變一念。為什麼呢？因為三世沒有時間的概念。像這樣從凡夫的信心和理解開始，始終貫穿到佛的果位。像上面所發的十種信心，必定能夠決定成就十信之門，安住在堅固的種子中，永遠不會退轉。他人所論述的暢演一乘的意義至深至廣，這才是最切要的。這位長者常常戴著樺樹皮做的帽子，穿著麻布衣服，寬大的長裙和袖子，散著腰帶，光著腳。放曠於人世間，沒有什麼可以拘束他。有一天，他從石龕出來，遇到山中的人們正在舉行盛大的宴會。長者對他們說：『你們好好地待著吧，我要回去了。』眾人驚訝他的離去。有人送他到石龕，他謝絕了。這天晚上，煙雲凝聚，巖谷震盪，有白鶴在空中盤旋哀鳴，其他的飛禽走獸也悲鳴滿山。山中的人們一起去探望他，發現他已經端坐在石龕中示寂了。一道白光從他的頭頂發出，直衝雲霄。當時是開元十八年（730年）三月二十八日，享年九十六歲。他所著的《華嚴論》四十卷，《決疑論》四卷，《略釋》一卷，《解迷顯智成悲十明論》一卷，以及十玄、六相、百門義海、普賢行門、《華嚴觀》等，還有各種偈頌和讚歌都流傳於世。宗教兩家都推崇信服他。（《華嚴合論》）
【English Translation】 English version The supernatural powers of all Buddhas are attained through true wisdom. I only rely on the true nature of wisdom, in which there are no afflictions or ignorance, to achieve wisdom, and all karmic obstacles vanish. There is only wisdom, compassion, and the freedom to transform. From the position of an ordinary person, believing in the wisdom of the Buddha, I should also be able to attain it. Why? Because all Buddhas come from ordinary people through practice. From the position of an ordinary person, believing in the Buddha's great compassion that universally covers all beings, I should also be able to attain it. Why? Because the great compassion of the Buddhas arises from great vows, and I also make great vows like the Buddhas. From the position of an ordinary person, believing in the Buddha's freedom, I should also be able to attain it. Why? Because the freedom of the Buddhas lies in the Dharma gate arising from self-nature, the body of wisdom, the Dharma body, enters the realm of sentient beings, and is not stained by worldly dust, the faculties are free. I also do not depart from the Tathagata's wisdom arising from self-nature. From the position of an ordinary person, believing in my own aspiration, after endless kalpas of cultivating meritorious deeds, the merits are fulfilled, and the position is equal to all Buddhas, without changing a single thought. Why? Because there is no time in the three periods. Like this, starting from the ordinary person's faith and understanding, consistently reaching the fruit position of the Buddha. Like the ten kinds of faith mentioned above, one will surely be able to decisively achieve the ten gates of faith, dwell in the firm seed, and never regress. What others discuss, elaborating on the meaning of the One Vehicle, is extremely profound and vast, but this is the most essential. This elder often wore a birch bark hat, hemp clothes, a long skirt with wide sleeves, a loose belt, and bare feet. He was unrestrained in the human world, and nothing could bind him. One day, he came out of his hermitage and encountered people in the mountains holding a grand banquet. The elder said to them, 'You all stay well, I am going back.' The people were surprised by his departure. Some escorted him to the hermitage, but he declined. That night, smoke and clouds gathered, the rocks and valleys shook, and white cranes circled in the sky, crying mournfully, while other birds and beasts wailed throughout the mountains. The people in the mountains went together to visit him and found that he had already sat upright in the hermitage and entered nirvana. A white light emanated from the top of his head, reaching up to the sky. It was the 28th day of the third month of the eighteenth year of Kaiyuan (730 AD), and he was ninety-six years old. He wrote forty volumes of the Huayan Lun (Commentary on the Avatamsaka Sutra), four volumes of the Jueyi Lun (Treatise on Resolving Doubts), one volume of the Lueshi (Brief Explanation), and one volume of the Jiemi Xianzhe Chengbei Shi Ming Lun (Treatise on Dispelling Confusion, Revealing Wisdom, Accomplishing Compassion, and Tenfold Illumination), as well as the Ten Mysteries, Six Aspects, Hundred Gates of the Sea of Meaning, the Practices of Samantabhadra, the Huayan Guan (Huayan Contemplation), and various verses and praises, which have all been passed down to the world. Both the religious and scholarly communities revered and admired him. (Huayan Helun)
決疑論序．賢首宗乘．清涼通傳．華嚴持驗記)。
知歸子曰。予讀華嚴經。悲悔故見狹劣闇大方不知局此幾何世。然而渾渾乎其無涯。鬱鬱乎淵淵乎無所施吾視聽也久之。得李長者論。紬繹之。恍乎其有會焉。吾愿生生窮游于華藏海中。其庶幾乎。
汪大紳云。無相光中常自在。長者之謂矣。知歸子讀華嚴經有得輒告吾。吾不信也。今觀傳贊。知所得於經論者。有以發其覆而游于廣大高明之域。口吐白光代炬。為說華嚴之始。白光從頂而出。上徹于天。為說華嚴之終。長者其有以教我矣。 卍新續藏第 88 冊 No. 1646 居士傳
居士傳十六
顏清臣韋城武傳
顏清臣
名真卿。瑯邪臨河人也。舉開元中進士。擢制科。天寶末年為平原太守。安祿山反。舉兵為諸郡倡。扼其沖。大破賊。肅宗即位。赴行在。授憲部尚書。遷御史大夫。立朝嚴重。直道而行。不畏疆御。以是不容於朝。屢外轉。乾元初拜浙江節度使。清臣故信樂佛法。嘗受戒于湖州慧明。問道于江西嚴峻。時肅宗詔天下立放生池。清臣為立碑。歌誦主德。助宣佛化。其文曰。皇唐七葉。我乾元大聖光天文武孝感皇帝陛下。以至聖之姿。屬艱難之運。無少康一旅之眾。當祿山強暴之初。干鞏勞謙。厲
【現代漢語翻譯】 現代漢語譯本： 《決疑論序》、《賢首宗乘》、《清涼通傳》、《華嚴持驗記》。
知歸子說：我讀《華嚴經》，悲傷後悔自己見識淺薄，不知道《大方廣佛華嚴經》的博大精深，不知道自己侷限於這多少世代。然而它浩瀚無邊，深邃莫測，我的視聽無從施展，已經很久了。後來我得到了李長者的論著，仔細研讀，彷彿有所領悟。我希望生生世世都能暢遊在華藏海中，或許能有所得吧。
汪大紳說：『無相光中常自在』，說的就是李長者啊。知歸子讀《華嚴經》有所得就告訴我，我不相信。現在看了這篇傳記和讚語，才知道他從經論中所獲得的，足以啓發他，使他能夠遊歷于廣大高明的境界。他口吐白光，代替火炬，為大家講述《華嚴經》的開端。白光從頭頂而出，直衝雲霄。為大家講述《華嚴經》的結尾。李長者一定有什麼可以教導我的吧。 《卍新續藏》第88冊 No. 1646 《居士傳》
《居士傳》十六
顏清臣、韋城武傳
顏清臣
名真卿，瑯邪臨沂人。在開元（713-741）年間考中進士，又通過了制科考試。天寶（742-756）末年擔任平原太守。安祿山叛亂時，他起兵作為各郡的倡導者，扼守要衝，大敗叛賊。肅宗即位后，他前往行在，被授予憲部尚書，升任御史大夫。在朝廷上莊重嚴肅，堅持正道而行，不畏懼權貴。因此不被朝廷所容，多次被調往外地。乾元（758-760）初年，被任命為浙江節度使。顏清臣原本就信奉佛法，曾經在湖州慧明處受戒，在江西嚴峻處問道。當時肅宗詔令天下設立放生池，顏清臣為此立碑，歌頌皇帝的恩德，幫助宣揚佛法。碑文寫道：『皇唐七葉，我乾元大聖光天文武孝感皇帝陛下，以至聖的資質，遭遇艱難的局勢。沒有少康那樣一旅之眾的力量，卻面臨安祿山叛亂的初期，謹慎勤勉，努力……』
【English Translation】 English version: Preface to 'Resolving Doubts,' 'The Vehicle of the賢首宗 (Xianshou School, a major school of Chinese Buddhism),' 'General Transmission by 清涼 (Qingliang, a prominent monk),' 'Verifiable Records of Holding the Avatamsaka Sutra.'
Zhigui Zi said: 'I read the Avatamsaka Sutra and felt sorrow and regret for my narrow and inferior views. I did not know the vastness of the 大方廣佛華嚴經 (Dafangguangfo Huayan Jing, the Avatamsaka Sutra), and I was unaware of how many ages I had been confined to this limited perspective. Yet, it is boundless and unfathomable, and my senses of sight and hearing could not grasp it for a long time. Later, I obtained the writings of Elder Li and studied them carefully, and I seemed to have some understanding. I hope to be able to roam in the Sea of Huazang (the Avatamsaka realm) in every lifetime, perhaps I can gain something.'
Wang Dashen said: '『Always at ease in the light of no form,』 that is what Elder Li is like. Zhigui Zi told me whenever he gained something from reading the Avatamsaka Sutra, but I did not believe it. Now, after reading this biography and eulogy, I know that what he gained from the sutras and treatises was enough to enlighten him, enabling him to travel in the vast and brilliant realm. He emitted white light from his mouth, replacing the torch, to explain the beginning of the Avatamsaka Sutra. White light came out from the top of his head, reaching the sky. He explained the end of the Avatamsaka Sutra. Elder Li must have something to teach me.' 《卍New Continued Collection》Vol. 88 No. 1646 Biographies of Laymen
Biographies of Laymen Sixteen
Biographies of Yan Qingchen and Wei Chengwu
Yan Qingchen
Named Zhenqing, from Langya Linyi. He passed the Jinshi examination during the Kaiyuan (713-741) era and was selected through the Zhike examination. At the end of the Tianbao (742-756) era, he served as the Prefect of Pingyuan. When An Lushan rebelled, he raised troops as the leader of the various prefectures, guarding the strategic points and defeating the rebels greatly. After Emperor Suzong ascended the throne, he went to the imperial court and was appointed Shangshu of the Ministry of Justice, and later promoted to Grand Censor. He was solemn and serious in the court, adhering to the right path and not fearing the powerful. Therefore, he was not tolerated by the court and was transferred to other places many times. At the beginning of the Qianyuan (758-760) era, he was appointed as the Military Commissioner of Zhejiang. Yan Qingchen originally believed in Buddhism and had received precepts from Huiming in Huzhou and sought guidance from Yan Jun in Jiangxi. At that time, Emperor Suzong ordered the establishment of release ponds throughout the country, and Yan Qingchen erected a stele for this purpose, praising the emperor's virtue and helping to promote Buddhism. The inscription read: 'In the seventh generation of the Imperial Tang, His Majesty, the Great Sage Guangwen Wuwu Xiaogan Emperor of the Qianyuan era, with the qualities of a supreme sage, encountered a difficult situation. Without the strength of Shao Kang's one brigade, he faced the initial rebellion of An Lushan, being cautious and diligent, striving...'
精為理。推誠而萬方胥悅。克己而天下歸仁。恩信侔於四時。英威達於八表。功庸格天地。孝感通神明。故得回紇奚霫契丹大食盾蠻之屬。扶服萬里決命而爭先。朔方河東平盧河西隴右安西黔中嶺南河南之師。虓𧯘五年椎鋒而效死。摧元惡如拉朽。舉兩京若拾遺。慶緒遁逃已蒙赤族之戮。思明跧伏行就沸湯之誅。拯已墜之皇綱。據再安之宗社。迎上皇于西蜀。申子道于中京。一日三朝。大明天子之孝。問安視膳。不改家人之禮。蒸蒸然。翼翼然。真帝皇之上儀。誥誓所不及。已而嫗煦萬類。勤勞四生。乃以乾元二年春三月己丑端命左驍衛右郎將史元琮。中使張廷玉。奉明詔佈德音。始於洋州之興道。洎山南劍南黔中荊南嶺南江西浙江諸道。訖于升州之江寧。秦淮太平橋臨江帶郭上下五里各置放生池。凡八十一所。蓋所以宣皇明而廣慈愛也。易不云乎。信及豚魚。書不云乎。鳥獸魚鱉咸若。古之聰明睿智神武而不殺者。非陛下而誰。昔殷湯克仁猶存一面之網。漢武垂惠才致䘖珠之答。雖流水救涸寶勝稱名。蓋事止於當時。尚介祉於終古。豈如今者動者植者水居陸居。舉天下以為池。罄域中而蒙福。乘陀羅尼加持之力。竭煩惱海生死之津。揆之前古。曾何彷彿。微臣職忝方面。生丁盛美。受恩寖深。無以上報。謹緣皋陶．
奚斯歌虞頌魯之義。述天下放生池碑銘一章。雖不足雍容明聖萬分之一。亦臣之情懇也。敢刻金石著其辭曰。明明皇帝。臨下有赫。至德光大。乾元啟賾。緯武戡亂。經文御歷。孝感神明。義形金石。仁覆華夏。恩加蠻貊。道冠巍巍。威深虩虩。遘茲多難。克廣丕績。慶緒致誅。史明辟易。人道助順。天道惡逆。撲滅之期。非朝伊夕。乘此寶祚。永康宗祐。業盛君親。功崇列辟。交禪之際。粲然明白。回映來今。孤高往䇿。去殺流惠。好生立辟。率土之濵。臨江是宅。遂其生性。庇爾鱗翮。環海為池。周天布澤。致茲忠厚。罔弗怡懌。動植依仁。飛沉受獲。流水長者。從稱往昔。寶勝如來。疇庸允格。德力無競。慈悲孔碩。相時傳聞。尚賴弘益。矧在遭遇。其忘敷錫。真卿勒銘敢告。凡百文成。覆上表肅宗乞御書其碑額。肅宗詔曰。朕以中孚及物。亭育為心。凡在覆載之中。畢登仁壽之域。四靈是畜。一氣同依。江漢為池。魚鱉咸若。卿慎徽盛典。潤色大文。能以懿文。用刊樂石。體含飛動。韻合鏗鏘。成不朽之立言。結好生之上德。倡而必和。自古有之。情發於衷。予嘉乃意。所請者依。德宗朝官太子太師。為宰相盧𣏌所嫉。李希烈反請遣清臣往宣詔旨。希烈欲降之萬方。終不屈。卒為賊所殺。年七十七。淮泗平子
頵碩以其喪歸。將易棺以葬。發之。顏色如生(唐書．魯公文集．鐔津集)。
韋城武
名皋。京兆萬年人也。生彌月。父飯僧祈福。一胡僧不召而至。坐之庭中。既食。乳母抱兒出。胡僧忽升階謂兒曰別久無恙乎。兒目僧而笑。眾詰其故。胡僧曰。此兒諸葛武侯後身也。夙有惠于蜀。他日當爲蜀帥。受蜀人之福。吾與之有舊。故來相視。父因以武字之。已而起家帥府。為監察御史。德宗朝知隴州行營留事。朱泚反。署為御史。城武斬其使。遣兄平乃弇赴行在授隴州刺史。置奉義軍。拜節度使。貞元初移劍南西川節度使。治蜀二十有一年。數出師破吐蕃。服南詔。府庫既實。三年一復其民賦。蜀人安之。封南康郡王。雅信樂佛法。請清涼國師著法界觀元鏡一卷。嘗作鸚鵡舍利記曰。元精以五氣授萬類。雖鱗介羽毛必有感清英淳粹者矣。或炳耀離火。或稟奇蒼精。皆應乎人文以奉若時政。則有革彼禽類習乎能言。了空相於一念。留真骨于已斃。殆由元聖示現。感於人心。同夫異緣。用一真化。前歲有獻鸚鵡鳥者。河東裴氏以此鳥名載梵經。智殊常類。常狎而敬之。始告以六齋之禁。比及辰后非時之食。終夕不視。或教以持佛名號者。當由有念以至無念。則仰首奮翼若承若聽。其後或俾之念佛。則默然而不答
【現代漢語翻譯】 現代漢語譯本： 頵碩去世后，家人將他的遺體運回家鄉，準備更換棺材安葬。打開棺材后，發現他的臉色如同活著時一樣。（出自《唐書·魯公文集·鐔津集》）
韋城武
名皋，是京兆萬年縣人。他出生滿月時，他的父親請僧人來家做法事祈福。一位胡人僧人不請自來，坐在庭院中。用齋完畢后，乳母抱著嬰兒出來。胡人僧人突然走上臺階，對嬰兒說：『分別很久了，你一切都好嗎？』嬰兒看著僧人笑了。眾人詢問其中的緣故。胡人僧人說：『這個孩子是諸葛武侯（諸葛亮，三國時期蜀漢丞相）的後身。前世對蜀地有恩惠，將來會成為蜀地的統帥，接受蜀地人民的福報。我和他有舊交，所以特地來看望他。』他的父親因此用『武』字為他命名。後來，他從帥府起家，擔任監察御史。唐德宗（李適，779年-805年）時期，他負責隴州行營的留守事務。朱泚（唐朝叛將）叛亂時，任命他為御史。韋城武斬殺了朱泚的使者，派遣他的哥哥韋平安和韋乃弇前往皇帝所在的行在，被授予隴州刺史，設定奉義軍，被授予節度使。唐德宗貞元（785年-805年）初年，他調任劍南西川節度使。治理蜀地二十一年，多次出兵擊敗吐蕃。使南詔臣服。府庫充實，每三年減免一次百姓的賦稅。蜀地人民安居樂業。被封為南康郡王。他非常信奉佛法，請清涼國師（澄觀，華嚴宗四祖）撰寫法界觀元鏡一卷。他曾經作《鸚鵡舍利記》說：『天地元精將五氣賦予萬物，即使是魚鱗、甲殼、羽毛之類，也一定有能感受到清明英華和純粹本質的。有的光彩照耀如離火，有的稟賦奇特如蒼精。都應和著人文，來奉行當時的政事。所以能使禽類改變習性而學會說話，在一念之間領悟空相，在死後留下真骨。大概是由於元聖示現，感應於人心，如同不同的因緣，用同一真如來化育。前些年有人進獻鸚鵡鳥，河東裴氏認為這種鳥的名字記載在梵經中，智慧超乎尋常。我經常親近它並尊敬它。開始告訴它六齋日的禁忌，等到辰時以後，不是吃飯的時間，它整夜都不看食物。或者教它唸誦佛的名號，當它從有念達到無念時，就仰起頭，展開翅膀，好像在接受和聽從。之後，如果讓它唸佛，它就默默不語。』
【English Translation】 English version: When Yun Shuo died, his family transported his body back to his hometown, preparing to change the coffin for burial. Upon opening the coffin, they found his complexion as if he were still alive. (From 'Tang Shu · Lu Gong Wen Ji · Tan Jin Ji')
Wei Chengwu
Named Gao, he was a native of Wannian County, Jingzhao Prefecture. When he was a month old, his father invited monks to perform rituals at home to pray for blessings. A Hu (non-Han) monk arrived uninvited and sat in the courtyard. After the meal, the wet nurse brought out the baby. The Hu monk suddenly stepped up to the steps and said to the baby, 'Long time no see, are you well?' The baby looked at the monk and smiled. The crowd asked the reason. The Hu monk said, 'This child is the reincarnation of Zhuge Wuhou (Zhuge Liang, Prime Minister of Shu Han during the Three Kingdoms period). He had kindness to Shu in his previous life and will become the commander of Shu in the future, receiving the blessings of the people of Shu. I have an old acquaintance with him, so I came to visit him.' His father therefore named him 'Wu'. Later, he started from the commander's office and served as a supervisory censor. During the reign of Emperor Dezong of Tang (Li Shi, 779-805), he was in charge of the garrison affairs of Longzhou. When Zhu Ci (a Tang Dynasty rebel general) rebelled, he appointed him as a censor. Wei Chengwu beheaded Zhu Ci's envoy and sent his elder brothers Wei Ping'an and Wei Naiyan to the emperor's location, where he was granted the position of prefect of Longzhou, established the Fengyi Army, and was granted the title of military governor. In the early years of the Zhenyuan era (785-805) of Emperor Dezong of Tang, he was transferred to the Jiedushi (military governor) of Jiannan Xichuan. He governed Shu for twenty-one years, repeatedly defeating the Tubo (Tibetan Empire) in battle. He brought Nanzhao (Kingdom in present-day Yunnan) into submission. The treasury was full, and he reduced the people's taxes once every three years. The people of Shu lived in peace and contentment. He was granted the title of Prince of Nankang. He was a devout believer in Buddhism and invited the National Teacher Qingliang (Chengguan, the fourth patriarch of the Huayan School) to write a volume of 'Fajie Guan Yuan Jing'. He once wrote 'A Record of the Parrot Relic', saying: 'The primordial essence of heaven and earth bestows the five elements upon all things. Even scales, shells, feathers, and fur must have the ability to sense clarity, brilliance, and pure essence. Some shine like the fire of Li, and some are endowed with the extraordinary essence of Cang. All respond to human culture and follow the politics of the time. Therefore, birds can change their habits and learn to speak, comprehend the emptiness of form in a single thought, and leave behind true bones after death. This is probably due to the manifestation of a primordial sage, responding to the human heart, like different causes and conditions, using the same true nature to transform. In previous years, someone presented a parrot. The Pei family of Hedong believed that the name of this bird was recorded in the Sanskrit scriptures, and its wisdom was extraordinary. I often approached it and respected it. I began by telling it the prohibitions of the six fast days. When it was past Chen time (between 7 and 9 am), not the time to eat, it would not look at food all night. Or I would teach it to recite the names of the Buddhas. When it reached from having thoughts to having no thoughts, it would raise its head and spread its wings, as if accepting and listening. Later, if I asked it to recite the Buddha's name, it would remain silent.'
。或謂之不念即唱言阿彌陀佛。歷試如一。曾無爽異。予謂其以有念為緣生。以無念為真際。緣生不答為緣起也。真際離言言本空也。每虛室或曙發和雅音。穆如笙竽。唸唸相續。聞之者莫不洗然而嘉善矣。以今年七月悴而不懌。已而日甚。馴養者知其將盡。乃鳴磬告曰。將西歸乎。為爾擊磬。爾其存念。每一擊磬。一稱阿彌陀佛。暨十擊磬而十念成。斂羽委足不震不仆。奄然而絕。按釋典十念成往生西方。又云得佛慧者歿有舍利。遂命火以阇維之法。餘燼之末果得舍利十餘粒。炯爾耀目。瑩然在掌。識者驚視。聞者駭聽。時有高僧慧觀常詣五臺山巡禮聖蹟。聞說此鳥。涕淚悲泣。請以舍利于靈山用陶甓建塔。旌其異也。予謂。古之所以通聖神。階至化者。女媧蛇軀以嗣帝。中衍鳥身而建侯。紀乎䇿書。其誰曰語怪。而況此鳥有宏于道。聖證昭昭。胡可默也。是用不愧。直書于辭。順宗朝王叔文等亂政。城武上表請太子監國。暴叔文等之奸。已而太子遂受禪。叔文等皆罷黜。是歲卒于西川。贈太師。謚忠武。蜀民思其德。立廟祀之(唐書．宣室志．佛祖通載)。
知歸子曰。記稱顏公少遇道士陶八。八得煉神之術。期以他日待公于羅浮。公既死。有人至羅浮見二客圍棋。一客顧之曰。煩寄一書于北山顏氏。乃受
【現代漢語翻譯】 現代漢語譯本： 有人說，（鸚鵡）不念佛時就唱誦『阿彌陀佛』（梵語，意為無量光佛）。屢次試驗，每次都一樣，沒有絲毫差錯。我認為這是因為它以『有念』為因緣而生，以『無念』為真正的歸宿。因緣生而不回答，是因為因緣的生起本就是如此。真正的歸宿遠離言語，言語本身就是空。每當空曠的房間里，或者黎明時分，（鸚鵡）就會發出和諧優雅的聲音，像笙竽一樣美妙，唸唸相續不斷。聽到的人沒有不感到心靈被洗滌，讚歎其美好的。在貞元（785-805）年七月，（鸚鵡）變得憔悴不快樂，之後一天比一天嚴重。飼養的人知道它將要離世，於是敲擊磬（佛教法器）告訴它說：『你要往生西方極樂世界了嗎？為你敲擊磬，你應當心存正念。』每敲擊一下磬，就念一聲『阿彌陀佛』。等到敲擊十下磬，十唸完成，（鸚鵡）收攏翅膀，放下腳，沒有顫抖也沒有倒下，安詳地去世了。按照佛教經典所說，十念可以成就往生西方極樂世界。又說，得到佛的智慧的人，去世後會有舍利（佛教聖物）。於是用火以阇維（梵語，意為火葬）之法火化它，在剩餘的灰燼中果然得到了十幾粒舍利，明亮耀眼，晶瑩地在手掌中。認識的人驚訝地看著，聽到的人震驚地聽著。當時有高僧慧觀，經常去五臺山巡禮聖蹟，聽說這隻鳥的事情，悲傷地哭泣，請求用舍利在靈山建造佛塔，來表彰它的奇異。我認為，古代那些能夠溝通聖神，達到化境的人，如女媧（傳說中的人類始祖）蛇身而繼承帝位，中衍鳥身而被封為諸侯，都記載在史書上，誰會說是怪異呢？更何況這隻鳥在佛道上的成就更加宏大，聖證如此昭著，怎麼可以沉默不語呢？因此我不感到慚愧，直接寫在文章中。唐順宗（805-806）時期，王叔文等人擾亂朝政，城武上書請求太子監國，揭露王叔文等人的奸詐，之後太子就接受了禪讓。王叔文等人都被罷免，當年城武就去世在西川，被追贈為太師，謚號忠武。蜀地的百姓思念他的恩德，建立廟宇來祭祀他（《唐書·宣室志》、《佛祖統載》）。
知歸子說，記載說顏真卿（709-785）年輕時遇到道士陶八，陶八得到了煉神之術，約定在日後在羅浮山等待顏真卿。顏真卿死後，有人到羅浮山看見兩個客人在下圍棋，一個客人回頭對他說：『麻煩你給北山顏氏送一封信。』於是接受了信
【English Translation】 English version: Some said that when (the parrot) was not reciting, it would chant 'Amitabha' (Sanskrit, meaning Infinite Light Buddha). Repeated tests were always the same, without the slightest deviation. I believe this is because it takes 'having thought' as the cause of its birth, and 'no thought' as its true destination. The arising of causes and conditions without answering is because the arising of causes and conditions is inherently so. The true destination is far from words, and words themselves are empty. Whenever in an empty room, or at dawn, (the parrot) would emit harmonious and elegant sounds, as beautiful as sheng and yu (Chinese wind instruments), with thoughts following one another continuously. Those who heard it could not help but feel their hearts cleansed, and praised its beauty. In the seventh month of the Zhenyuan era (785-805), (the parrot) became haggard and unhappy, and then it worsened day by day. The caretaker knew it was about to pass away, so he struck a chime (Buddhist instrument) and told it: 'Are you going to be reborn in the Western Pure Land? I will strike the chime for you, you should keep your mind on the right thoughts.' Each time the chime was struck, 'Amitabha' was recited once. When the chime was struck ten times, the ten recitations were completed, (the parrot) folded its wings, put down its feet, did not tremble or fall, and passed away peacefully. According to Buddhist scriptures, ten recitations can achieve rebirth in the Western Pure Land. It is also said that those who attain the wisdom of the Buddha will have relics (Buddhist sacred objects) after their death. So it was cremated with fire according to the Dhyana (Sanskrit, meaning cremation) method, and more than ten relics were indeed obtained from the remaining ashes, bright and dazzling, crystal clear in the palm of the hand. Those who knew it were surprised to see it, and those who heard it were shocked to hear it. At that time, there was a high monk, Huiguan, who often went to Mount Wutai to visit sacred sites. When he heard about this bird, he wept sadly and requested to build a pagoda with the relics on Mount Ling, to commemorate its strangeness. I believe that those in ancient times who could communicate with the saints and gods and reach the realm of transformation, such as Nüwa (legendary ancestor of mankind) with a snake body who inherited the throne, and Zhong Yan with a bird body who was enfeoffed as a feudal lord, are all recorded in historical books. Who would say they are strange? Moreover, this bird's achievements in the Buddha's path are even greater, and the holy evidence is so clear, how can we remain silent? Therefore, I do not feel ashamed and write it directly in the article. During the reign of Emperor Shunzong of Tang (805-806), Wang Shuwen and others disturbed the government. Cheng Wu submitted a memorial requesting the crown prince to supervise the country, exposing the treachery of Wang Shuwen and others. Later, the crown prince accepted the abdication. Wang Shuwen and others were dismissed, and Cheng Wu died in Xichuan that year. He was posthumously awarded the title of Grand Tutor and given the posthumous title of Zhongwu. The people of Shu missed his kindness and built temples to worship him (from 'Tang Shu · Xuan Shi Zhi' and 'Fo Zu Tong Zai').
Zhiguizi said, it is recorded that Yan Zhenqing (709-785) met a Taoist priest Tao Ba when he was young. Tao Ba obtained the art of refining the spirit and agreed to wait for Yan Zhenqing on Mount Luofu in the future. After Yan Zhenqing died, someone went to Mount Luofu and saw two guests playing Go. One guest turned around and said to him: 'Please send a letter to the Yan family in Beishan.' So he accepted the letter.
書而還。其子得書大驚曰。此先太師手筆也。公之得仙。無足異者。然予讀公書。其于佛法信向久矣。若韋公者。其亦顏公之亞也。故合而論之。
汪大紳云。如此大人物。卻以兩篇文字作對合而傳之。抑何妙遠不測。曰慈悲心所發故。宏法深心所成故。 卍新續藏第 88 冊 No. 1646 居士傳
居士傳十七
龐居士傳
龐居士者。名蘊。字道元。襄陽人也。父任衡陽太守。寓居城南。建庵于宅西。為修行之所。唐貞元初參石頭禪師。問不與萬法為侶者是甚麼人。石頭以手掩其口。豁然有省。一日石頭問曰。子見老僧以來。日用事作么生。居士曰。若問日用事。即無開口處。乃呈偈曰。日用事無別。惟吾自偶諧。頭頭非取捨。處處沒張乖。朱紫誰為號。邱山絕點埃。神通並妙用。運水及搬柴。石頭然之。后參馬祖。復問不與萬法為侶者是甚麼人。祖曰。待汝一口吸盡西江水即向汝道。道元于言下領旨。留駐二載。自後機鋒迅捷。諸方莫能難。嘗以舟載家珍數萬沈之湘流。元和初歸襄陽。棲止巖竇。與妻子及女靈照市鬻竹器以自活。嘗作偈曰。有男不婚。有女不嫁。大家團欒頭。共說無生話。又作偈曰。心如境如。無實無虛。不是賢聖。了事凡夫。居士將入滅。謂靈照曰。視日
【現代漢語翻譯】 現代漢語譯本： 把書還給了他。他的兒子得到書後大驚，說：『這是先太師的手筆啊！先生您得道成仙，沒有什麼可奇怪的。然而我讀您的書，知道您對佛法的信仰由來已久。像韋公這樣的人，大概也是顏公那一類的人物吧。』所以把他們合在一起評論。
汪大紳說：『像這樣的大人物，卻用兩篇文字把他們對應起來傳揚，這是多麼玄妙深遠，難以測度啊！』（有人）說：『這是慈悲心所發動的緣故，是弘揚佛法的深刻用心所成就的緣故。』
居士傳十七
龐居士傳
龐居士，名蘊（蘊：積聚），字道元（道元：道的本源），是襄陽人。他的父親擔任衡陽太守，（龐蘊）居住在城南，在住宅西邊建造菴舍，作為修行的場所。唐貞元（785-805）初年，（龐蘊）參拜石頭禪師，問道：『不與萬法為伴侶的是什麼人？』石頭禪師用手摀住他的嘴，（龐蘊）豁然有所領悟。一天，石頭禪師問道：『你自從見到老僧以來，每天的日常事務是怎樣做的？』居士說：『如果問我每天的日常事務，我就無從開口。』於是呈上偈語說：『每天的日常事務沒有特別之處，只是我自己偶然和諧。事事物物都不是取捨，處處都沒有違背乖戾。誰來給我加官進爵的稱號？我的心境像邱山一樣，沒有一點塵埃。神通和妙用，不過是運水和搬柴。』石頭禪師認可了他的說法。後來（龐蘊）參拜馬祖，又問道：『不與萬法為伴侶的是什麼人？』馬祖說：『等你一口吸盡西江水，我就告訴你。』道元在言語下領悟了旨意，留駐了兩年。自此以後，（龐蘊）的機鋒迅捷，各方都不能難倒他。他曾經用船載著價值數萬的家珍沉入湘江。唐元和（806-820）初年，（龐蘊）回到襄陽，居住在巖洞里，與妻子和女兒靈照在市場上賣竹器來維持生計。曾經作偈語說：『有兒子不結婚，有女兒不嫁人，全家人團聚在一起，共同談論無生之理。』又作偈語說：『心如境如，無實無虛，不是賢聖，是了事的凡夫。』居士將要入滅的時候，對靈照說：『看看太陽』
【English Translation】 English version: He returned the book. His son, upon receiving the book, was greatly surprised and said, 'This is the handwriting of the late Grand Preceptor! It is no wonder that you have attained immortality. However, having read your book, I know that your belief in Buddhism has been long-standing. People like Duke Wei are probably in the same category as Yan Gong.' Therefore, they are discussed together.
Wang Dashen said, 'Such great figures are paired and transmitted through two pieces of writing. How profound and unfathomable!' (Someone) said, 'It is because of the compassion that arises, and because of the deep intention to propagate the Dharma that is achieved.'
Biographies of Lay Buddhists 17
Biography of Lay Buddhist Pang
Lay Buddhist Pang, named Yun (蘊: accumulation), courtesy name Daoyuan (道元: the origin of the Tao), was a native of Xiangyang. His father served as the Prefect of Hengyang, and (Pang Yun) resided in the south of the city, building a hermitage to the west of his residence as a place for cultivation. In the early years of the Zhenyuan (785-805) period of the Tang Dynasty, (Pang Yun) visited Zen Master Shitou and asked, 'Who is it that does not associate with the myriad dharmas?' Zen Master Shitou covered his mouth with his hand, and (Pang Yun) suddenly had an awakening. One day, Zen Master Shitou asked, 'Since you met the old monk, how have you been handling your daily affairs?' The lay Buddhist said, 'If you ask me about my daily affairs, I have nothing to say.' Then he presented a verse saying, 'Daily affairs are no different, only I myself am occasionally in harmony. Everything is neither taking nor rejecting, everywhere there is no disobedience. Who will give me titles and ranks? My state of mind is like Qiu Mountain, without a speck of dust. Supernatural powers and wonderful functions are nothing more than carrying water and chopping wood.' Zen Master Shitou approved of his words. Later, (Pang Yun) visited Mazu and asked again, 'Who is it that does not associate with the myriad dharmas?' Mazu said, 'When you have swallowed all the water of the West River in one gulp, I will tell you.' Daoyuan understood the meaning in the words and stayed for two years. From then on, (Pang Yun)'s wit was quick, and no one could stump him. He once loaded tens of thousands worth of family treasures onto a boat and sank them into the Xiang River. In the early years of the Yuanhe (806-820) period of the Tang Dynasty, (Pang Yun) returned to Xiangyang, living in a cave, and supporting himself by selling bamboo utensils in the market with his wife and daughter Lingzhao. He once composed a verse saying, 'Having a son, I do not marry him; having a daughter, I do not marry her. The whole family gathers together to talk about the principle of non-birth.' He also composed a verse saying, 'The mind is like the environment, neither real nor empty, not a sage, but an ordinary person who has finished his affairs.' When the lay Buddhist was about to enter Nirvana, he said to Lingzhao, 'Watch the sun.'
早晚。及午以報。靈照遽報曰。日已午矣。而有蝕也。可試觀之。居士避席臨窗。靈照即據榻趺坐而化。居士笑曰。吾女鋒捷矣。乃拾薪燔之。展期七日。太守于頔素與親厚。乃往問安。居士曰。但願空諸所有。慎勿實諸所無。好住世間。皆如影響。言訖端躬若思。異香滿室。頔亟呼之。已逝矣。遺命焚棄江湖。頔遣使報其妻。妻曰。這癡女與無知老漢。不報而去。何忍也。因往告子。子方斸畬。釋鋤應曰嗄。良久亦立而亡去。妻曰。愚子癡何甚也。亦燔之。未幾遍詣鄉閭告別隱去。不知所終(傳燈錄．龐居士集序)。
知歸子曰。予少讀寒山大士詩。樂之如游危峰邃澗。中聞懸泉滴乳。松籟徐吹。五蘊聚落一時杳寂。已而讀龐居士詩。又如刺船入海。天水空同。四大浮根脫然漚謝。嗚呼。魚山清梵。伽陵仙音。剎剎塵塵。度生無盡矣。
汪大紳云。看龐家老老大大。遊戲寂滅光中。一何似老杜詩云。穿花蛺蝶深深見。點水蜻蜓款款飛也。 卍新續藏第 88 冊 No. 1646 居士傳
居士傳十八
王敬初陳操甘行者張秀才傳
王敬初
襄州人。初見睦州陳尊宿。尊宿曰。今日何故入院遲。敬初曰。看打毬來。尊宿曰。人打毬。馬打毬。答曰人打毬。曰人困么。曰困
【現代漢語翻譯】 現代漢語譯本：早晨和晚上，以及中午的時候（靈照）都會彙報情況。靈照突然稟告說：『太陽已經到正午了，而且有日食現象，可以試著觀看。』居士（龐蘊）離開座位來到窗邊。靈照隨即登上床榻，結跏趺坐而逝。居士笑著說：『我的女兒真是敏捷啊！』於是撿來柴火焚燒了她。延期七日，太守于頔（人名）一向與他親厚，於是前去問候。居士說：『只希望空掉所有執著，謹慎不要執著于本不存在的事物。好好地住在世間，一切都如幻影一般。』說完端正身體，好像在思考什麼。奇異的香味充滿房間。于頔急忙呼喚他，已經去世了。遺命焚燒后拋棄于江湖。于頔派人告知他的妻子。妻子說：『這個癡傻的女兒和無知的丈夫，不告而別，怎麼忍心啊！』於是前去告訴兒子。兒子正在田里鋤地，放下鋤頭應了一聲『嗄』，過了很久也站立而亡。妻子說：『愚蠢的兒子癡迷得多麼厲害啊！』也焚燒了他。不久，（妻子）遍訪鄉里告別，然後隱居而去，不知最終去了哪裡（出自《傳燈錄·龐居士集序》）。
知歸子說：我年輕時讀寒山大士的詩，喜歡它就像遊覽險峻的山峰和幽深的峽谷，中間聽到懸掛的泉水滴落，松樹的枝條發出輕微的吹拂聲，五蘊（色、受、想、行、識）聚集的村落一時寂靜無聲。後來讀龐居士的詩，又像乘船進入大海，天水一色空曠無垠，四大（地、水、火、風）浮動的根本脫落，像水泡一樣消散。唉！魚山的清凈梵音，迦陵頻伽（妙音鳥）的仙樂，在每個剎土（佛國）的每個微塵中，度化眾生沒有窮盡啊。
汪大紳說：看龐家老老少少，在寂滅的光明中游戲。多麼像杜甫的詩句所說：『穿花蛺蝶深深見，點水蜻蜓款款飛』啊。 （出自《卍新續藏》第88冊 No. 1646 《居士傳》）
《居士傳》十八
王敬初、陳操、甘行者、張秀才傳
王敬初
襄州人。起初拜見睦州陳尊宿（人名）。陳尊宿說：『今天什麼緣故進院遲了？』敬初說：『看打球來了。』尊宿說：『人打球，馬打球？』（敬初）回答說：『人打球。』（尊宿）說：『人困了嗎？』（敬初）說：『困了。』
【English Translation】 English version: Morning and evening, as well as at noon, (Lingzhao) would report the situation. Lingzhao suddenly reported, 'The sun is already at noon, and there is a solar eclipse, you can try to watch it.' The layman (Pang Yun) left his seat and went to the window. Lingzhao then ascended the couch, sat in the lotus position and passed away. The layman smiled and said, 'My daughter is so quick!' So he gathered firewood and burned her. Postponed for seven days, the governor Yu Di (person's name), who was always close to him, went to greet him. The layman said, 'I only hope to empty all attachments, and be careful not to be attached to things that do not exist. Live well in the world, everything is like an illusion.' After speaking, he straightened his body, as if thinking about something. A strange fragrance filled the room. Yu Di hurriedly called him, but he had already passed away. He left instructions to be cremated and discarded in the rivers and lakes. Yu Di sent someone to inform his wife. The wife said, 'This foolish daughter and ignorant old man, left without saying goodbye, how can I bear it!' So she went to tell her son. The son was hoeing in the field, put down the hoe and responded with a 'Ah', and after a long time he also stood and died. The wife said, 'How deeply obsessed is this foolish son!' She also burned him. Soon after, (the wife) visited the villages to say goodbye, and then went into seclusion, not knowing where she eventually went (from 'The Collection of Layman Pang' in the Transmission of the Lamp).
Zhiguizi said: When I was young, I read the poems of Great Master Hanshan, and I liked them as if I were visiting dangerous peaks and deep valleys, and in the middle I heard the dripping of hanging springs, and the slight blowing of pine branches, and the village where the five aggregates (form, feeling, perception, volition, consciousness) gathered was silent for a moment. Later, when I read the poems of Layman Pang, it was like entering the sea by boat, the sky and water were the same, empty and boundless, and the floating roots of the four elements (earth, water, fire, wind) fell off, like bubbles dissipating. Alas! The pure Brahma sound of Yushan, the celestial music of Kalavinka (bird with beautiful sound), in every dust of every Buddha land, the salvation of sentient beings is endless.
Wang Dashen said: Look at the old and young of the Pang family, playing in the light of extinction. How similar to Du Fu's poem: 'Butterflies are deeply seen through the flowers, dragonflies lightly fly skimming the water'. (From Wan Xu Zang, Volume 88, No. 1646, Biographies of Lay Buddhists)
Biographies of Lay Buddhists Eighteen
Biographies of Wang Jingchu, Chen Cao, Practitioner Gan, and Scholar Zhang
Wang Jingchu
A person from Xiangzhou. Initially, he met Venerable Chen of Muzhou (person's name). Venerable Chen said, 'Why are you late entering the monastery today?' Jingchu said, 'I came to watch the ball game.' The Venerable said, 'People play ball, horses play ball?' (Jingchu) replied, 'People play ball.' (The Venerable) said, 'Are people tired?' (Jingchu) said, 'Tired.'
。曰露柱困么。敬初惘然。歸至私第。中夜忽然有省。明日見尊宿以告。尊宿曰。露柱困么。曰困。歷官至常侍視事。次米和尚至。敬初舉筆示之。米曰還判得虛空否。敬初擲筆入宅。更不復出。米疑之。明日屬鼓山供養主探其意。米亦隨至。匿於屏間。供養主問曰。昨日米和尚有何言句便不相見。答曰。獅子咬人。韓盧逐塊。米聞即省前過。遽出笑曰我會也。敬初曰試道看。米曰請常侍舉。敬初豎起一箸。米曰這野狐精。敬初曰這漢徹也。一日問僧。一切眾生還有佛性也無。僧曰無。敬初指壁上畫狗曰這個還有也無。僧不對。敬初代答曰看咬著汝。又嘗與臨濟到僧堂問曰。這一堂僧還看經么。臨濟曰不看經。曰還習禪么。曰不習禪。敬初曰。既不看經又不習禪。畢竟作個甚麼。曰總教伊成佛作祖去。敬初曰。金屑雖貴。落眼成翳。臨濟曰。將謂你是俗漢。後嗣法溈山祐公(五燈會元．先覺宗乘)。
陳操
不詳其里居。為睦州刺史。參陳尊宿。一日尊宿看金剛經。操問曰。六朝翻譯。此當第幾譯。尊宿舉經起云。一切有為法。如夢幻泡影。有省。遂嗣法焉。后官至尚書。齋僧次。拈胡餅問僧。江西湖南還有這個么。僧曰尚書適來吃個甚麼。操曰敲鐘謝響。后躬自行餅。一僧展手擬接。操卻縮手。僧無語
【現代漢語翻譯】 現代漢語譯本 （僧人）問敬初：『露柱（路邊的石柱，比喻無情之物）也會睏倦嗎？』敬初茫然不知所措。回到自己的住所，半夜忽然有所領悟。第二天去見尊宿（德高望重的僧人）並告訴了他。尊宿問：『露柱睏倦嗎？』敬初回答：『睏倦。』（後來）歷任官職直至常侍（官名），並代理政事。後來米和尚來了，敬初舉筆示意。米和尚說：『還能判決虛空嗎？』敬初把筆扔掉，回到宅中，不再出來。米和尚感到疑惑，第二天囑咐鼓山（地名）的供養主去探問他的意思。米和尚也跟隨前往，藏在屏風後面。供養主問道：『昨天米和尚說了什麼話，您就不再相見？』敬初回答說：『獅子咬人，韓盧（狗名）追逐土塊。』米和尚聽了，立刻醒悟到之前的過失，急忙出來笑著說：『我明白了。』敬初說：『試著說看。』米和尚說：『請常侍先說。』敬初豎起一根筷子。米和尚說：『這野狐精。』敬初說：『這漢子徹底明白了。』一天，（敬初）問僧人：『一切眾生還有佛性嗎？』僧人回答：『沒有。』敬初指著墻上畫的狗說：『這個還有嗎？』僧人沒有回答。敬初代替回答說：『小心咬著你。』又曾經與臨濟（人名）到僧堂，問道：『這一堂僧人還看經嗎？』臨濟說：『不看經。』（敬初）問：『還習禪嗎？』（臨濟）說：『不習禪。』敬初說：『既不看經又不習禪，到底做什麼？』（臨濟）說：『總教他們成佛作祖去。』敬初說：『金屑雖貴，落眼成翳（眼病）。』臨濟說：『還以為你是俗人。』後來溈山祐公(人名)繼承了他的法脈（五燈會元．先覺宗乘）。
陳操（人名）
不清楚他的籍貫和住處，擔任睦州（地名）刺史。參拜陳尊宿（人名）。一天，尊宿在看《金剛經》。陳操問道：『六朝（公元222年-公元589年）翻譯的（佛經），這應該是第幾次翻譯？』尊宿舉起經書說：『一切有為法，如夢幻泡影。』陳操有所領悟，於是繼承了他的法脈。後來官至尚書（官名）。齋僧時，拿起胡餅問僧人：『江西（地名）湖南（地名）還有這個嗎？』僧人說：『尚書剛才吃了什麼？』陳操說：『敲鐘謝響。』後來親自施行餅食，一個僧人伸出手想要接，陳操卻縮回了手，僧人無話可說。
【English Translation】 English version (A monk) asked Jingchu: 'Does a stone pillar (a stone pillar by the roadside, a metaphor for inanimate objects) also get tired?' Jingchu was at a loss. Returning to his residence, he suddenly had an epiphany in the middle of the night. The next day, he went to see the Venerable Master (a monk of high virtue and prestige) and told him about it. The Venerable Master asked: 'Is the stone pillar tired?' Jingchu replied: 'Tired.' (Later) he held various official positions until he became a Chamberlain and took charge of affairs. Later, Monk Mi arrived, and Jingchu gestured with a pen. Monk Mi said: 'Can you still judge emptiness?' Jingchu threw the pen away, returned to his residence, and never came out again. Monk Mi was puzzled, and the next day he instructed the patron of Gushan (place name) to inquire about his intentions. Monk Mi also followed, hiding behind a screen. The patron asked: 'What did Monk Mi say yesterday that made you not want to see him?' Jingchu replied: 'The lion bites people, and Han Lu (dog's name) chases clods of earth.' Monk Mi heard this and immediately realized his previous mistake, hurriedly came out and said with a smile: 'I understand.' Jingchu said: 'Try to say it.' Monk Mi said: 'Please, Chamberlain, speak first.' Jingchu held up a chopstick. Monk Mi said: 'This wild fox spirit.' Jingchu said: 'This man understands thoroughly.' One day, (Jingchu) asked a monk: 'Do all sentient beings have Buddha-nature?' The monk replied: 'No.' Jingchu pointed to a dog painted on the wall and said: 'Does this one have it?' The monk did not answer. Jingchu answered for him: 'Be careful it bites you.' He also once went to the monks' hall with Linji (person's name) and asked: 'Do the monks in this hall still read the scriptures?' Linji said: 'They don't read the scriptures.' (Jingchu) asked: 'Do they practice Chan?' (Linji) said: 'They don't practice Chan.' Jingchu said: 'Since they neither read the scriptures nor practice Chan, what exactly do they do?' (Linji) said: 'I teach them all to become Buddhas and Patriarchs.' Jingchu said: 'Gold dust is precious, but it blinds the eyes when it falls into them.' Linji said: 'I thought you were a layman.' Later, Guishan Yougong (person's name) inherited his Dharma lineage (Wudeng Huiyuan · Xianjue Zongcheng).
Chen Cao (person's name)
His place of origin and residence are unknown. He served as the Prefect of Muzhou (place name). He visited Venerable Chen (person's name). One day, the Venerable Master was reading the Diamond Sutra. Chen Cao asked: 'Of the translations (of Buddhist scriptures) from the Six Dynasties (222-589 AD), which translation is this?' The Venerable Master raised the scripture and said: 'All conditioned dharmas are like dreams, illusions, bubbles, and shadows.' Chen Cao had an epiphany and thus inherited his Dharma lineage. Later, he became a Minister (official title). During a monastic meal, he picked up a sesame cake and asked the monks: 'Is there this in Jiangxi (place name) and Hunan (place name)?' A monk said: 'What did the Minister eat just now?' Chen Cao said: 'Striking the bell to thank the sound.' Later, he personally distributed the cakes. A monk reached out to receive one, but Chen Cao withdrew his hand, and the monk was speechless.
。操曰果然。嘗訪資福和尚。和尚見操便畫一圓相。操曰弟子與么來早是不著便。更畫一圓相。和尚于中著一點。操曰將謂是南番舶主。和尚便歸方丈閉卻門(五燈會元．先覺宗乘)。
甘行者
名贄。池州人。嗣法南泉愿禪師。一日入南泉設齋。黃檗運為首座。行者請施財。答曰財法二施等無差別。行者曰甚麼道爭消得贄䞋。便將出去。須臾復入曰請施財。黃檗曰。財法二施等無差別。乃䞋。行者嘗接待往來。有僧問曰行者接待不易。行者曰譬如餵驢餵馬。藥山令供養主行乞至行者家。行者問從何來。曰藥山。行者曰來作么。曰教化行者。曰將得藥來么。曰行者有甚麼病。行者便舍銀兩錠。歸舉呈。藥山曰。速還之。子著賊了也。主即送還。行者曰。彼中有人。加銀施之。巖頭奯禪師嘗舍行者家度夏。補衣次。行者趨過。巖頭以針作劄勢。行者整衣謝。妻問云作么。行者曰說不得。妻曰也要大家知。乃舉前話。妻頓悟乃云。此去三十年後。須知一回飲水一回咽。其女子聞之亦悟曰。誰知盡大地人性命被奯上座劄將去也(五燈會元．先覺宗乘)。
張秀才
名拙。謁石霜諸公。石霜問秀才何名。曰名拙。石霜曰。覓巧尚不可得。拙自何來。張忽有省。呈偈曰。光明寂照遍河沙。凡聖含靈共我
【現代漢語翻譯】 操說：『果然如此。』（曹操）曾經拜訪資福和尚。和尚見到曹操就畫了一個圓圈。曹操說：『弟子這樣來得太早，是不方便的。』（和尚）又畫了一個圓圈。和尚在圓圈中間點了一點。曹操說：『還以為是南方的外國商人。』和尚就回到方丈室，關上了門。（《五燈會元．先覺宗乘》）
甘行者（甘行者，指甘贄）
名贄（贄，即甘贄），池州人。師承南泉愿禪師（南泉愿禪師）。一天，（甘行者）進入南泉寺設齋。黃檗運（黃檗運）擔任首座。行者請求佈施財物。黃檗運回答說：『財施和法施，在本質上沒有差別。』行者說：『怎麼能說爭奪就能得到贄的佈施呢？』於是（黃檗運）就把（甘行者的請求）推了出去。過了一會兒，（甘行者）又進來，說：『請佈施財物。』黃檗運說：『財施和法施，在本質上沒有差別。』於是（黃檗運）就佈施了。行者經常接待來往的僧人。有僧人問：『行者接待不容易啊。』行者說：『譬如餵驢餵馬。』藥山禪師（藥山禪師）讓供養主去行乞，到了行者家。行者問：『從哪裡來？』（供養主）說：『藥山。』行者問：『來做什麼？』（供養主）說：『教化行者。』行者問：『帶來藥了嗎？』（供養主）說：『行者有什麼病？』行者就施捨了銀子兩錠。供養主回去稟告藥山禪師。藥山禪師說：『快還給他。你中賊了。』供養主就送還了銀子。行者說：『他們那裡有人。』又加了銀子施捨給供養主。巖頭奯禪師（巖頭奯禪師）曾經在行者家度過夏天。在縫補衣服的時候，行者走過來。巖頭用針做了個刺的姿勢。行者整理了一下衣服，表示感謝。妻子問（行者）說：『做什麼？』行者說：『說不得。』妻子說：『也要讓大家都知道。』於是就說了之前的事情。妻子立刻領悟，說：『此去三十年後（唐僖宗乾符年間(874-879年)），要知道喝一口水，嚥一口氣。』她的女兒聽了也領悟了，說：『誰知道整個大地的人性命都被奯上座刺走了。』（《五燈會元．先覺宗乘》）
張秀才（張秀才）
名拙（拙，即張拙）。拜見石霜諸公（石霜諸公）。石霜問秀才叫什麼名字。回答說：『名拙。』石霜說：『尋找巧都找不到，拙從哪裡來？』張拙忽然有所領悟。呈上偈語說：『光明寂照遍河沙，凡聖含靈共我』
【English Translation】 Cao said, 'Indeed.' Cao Cao once visited the monk Zifu. When the monk saw Cao Cao, he drew a circle. Cao Cao said, 'This disciple has come too early and it is inconvenient.' The monk drew another circle. The monk put a dot in the middle of the circle. Cao Cao said, 'I thought it was a southern foreign merchant.' The monk then returned to his abbot's room and closed the door. (Wudeng Huiyuan. Xianjue Zongcheng)
Layman Gan (Layman Gan, referring to Gan Zhi)
Named Zhi (Zhi, i.e., Gan Zhi), a native of Chizhou. He inherited the Dharma from Zen Master Nanquan Yuan (Zen Master Nanquan Yuan). One day, (Gan Zhi) entered Nanquan Temple to hold a vegetarian feast. Huangbo Yun (Huangbo Yun) served as the head seat. The layman requested alms. Huangbo Yun replied, 'The two alms of wealth and Dharma are equal and without difference.' The layman said, 'How can you say that striving can obtain Zhi's alms?' So (Huangbo Yun) pushed (Gan Zhi's request) away. After a while, (Gan Zhi) came in again and said, 'Please give alms.' Huangbo Yun said, 'The two alms of wealth and Dharma are equal and without difference.' So (Huangbo Yun) gave alms. The layman often received visiting monks. A monk asked, 'It is not easy for the layman to receive guests.' The layman said, 'It's like feeding donkeys and horses.' Zen Master Yaoshan (Zen Master Yaoshan) asked the alms-giver to beg for alms, and he arrived at the layman's house. The layman asked, 'Where do you come from?' (The alms-giver) said, 'Yaoshan.' The layman asked, 'What are you here for?' (The alms-giver) said, 'To teach the layman.' The layman asked, 'Did you bring medicine?' (The alms-giver) said, 'What illness does the layman have?' The layman then donated two ingots of silver. The alms-giver returned and reported to Zen Master Yaoshan. Zen Master Yaoshan said, 'Return it quickly. You have been robbed.' The alms-giver returned the silver. The layman said, 'There are people there.' He added silver and gave it to the alms-giver. Zen Master Yantou Huo (Zen Master Yantou Huo) once spent the summer at the layman's house. While mending clothes, the layman walked over. Yantou made a stabbing gesture with the needle. The layman straightened his clothes and thanked him. The wife asked (the layman), 'What are you doing?' The layman said, 'I can't say.' The wife said, 'I want everyone to know.' So she told the previous story. The wife immediately realized and said, 'Thirty years from now (Qianfu era of Emperor Xizong of Tang Dynasty (874-879 AD)), you must know that you take a sip of water and swallow a breath.' Her daughter heard it and also realized, saying, 'Who knows that the lives of all the people on the whole earth have been stabbed away by the Venerable Huo.' (Wudeng Huiyuan. Xianjue Zongcheng)
Scholar Zhang (Scholar Zhang)
Named Zhuo (Zhuo, i.e., Zhang Zhuo). He visited all the masters of Shishuang (all the masters of Shishuang). Shishuang asked the scholar what his name was. He replied, 'Named Zhuo.' Shishuang said, 'It is impossible to find skill, where does clumsiness come from?' Zhang Zhuo suddenly realized something. He presented a verse saying, 'The light of stillness shines throughout the Ganges, all beings, both ordinary and holy, share my'
家。一念不生全體現。六根才動被云遮。斷除煩惱重增病。趨向真如亦是邪。隨順世緣無掛礙。涅槃生死等空華(五燈會元)。
知歸子曰。自曹溪之化行。而居士之究心祖道者多矣。予閱傳燈諸錄。錄諸子問答機緣如此。其他行事不得而詳也。 卍新續藏第 88 冊 No. 1646 居士傳
居士傳十九
王摩詰柳子厚白樂天傳
王摩詰
名維。世為祁縣人。后徙家于蒲。與弟縉俱有俊才。開元九年擢進士第。歷官至監察御史。母博陵縣君崔氏。持戒安禪。摩詰於藍田營山莊。為母經行之處。既卒。乃上表于朝。請施莊為寺。詔許之。天寶末為給事中。安祿山陷京師。為所得。以藥下痢佯喑。祿山迎置洛陽。迫為給事中。賊平論罪。時縉已官刑部侍郎。請削官贖兄罪。乃左遷太子中允。累遷尚書右丞。在京師從薦福寺道光禪師游。日飯數十名僧齋。中無所有。唯藥鐺茶臼經案繩床而已。居常不茹葷血。不衣文彩。妻亡不再娶。三十年孤處一室。焚香獨坐以禪誦為業。時與友人裴迪往來山莊。彈琴嘯詠樂之忘歸。同時有魏處士者。高不仕之節。屢徴不應。摩詰為書遺之曰。聖人知身之不足有也。故曰欲潔其身而亂大倫。知名之無所著也。故曰欲使如來名聲普聞。古之高者曰許
【現代漢語翻譯】 家。一念不生，全體顯現。六根才動，便被云遮。斷除煩惱，反增病痛。趨向真如（本性），亦是邪途。隨順世間因緣，便無掛礙。涅槃（寂滅）生死，都如空中花（五燈會元）。
知歸子說：自從曹溪（六祖慧能）的教化盛行以來，研究祖師禪道的居士就很多了。我閱讀《傳燈錄》等書，記錄了這些居士的問答機緣，像上面所說的這些。至於他們的其他事蹟，就不得而知了。
居士傳十九
王摩詰（王維）、柳子厚（柳宗元）、白樂天（白居易）傳
王摩詰（王維）
名維，世代是祁縣人，後來遷居到蒲州。與弟弟王縉都很有才華。開元九年（721年）考中進士，歷任官職至監察御史。他的母親博陵縣君崔氏，持戒修行禪定。王維在藍田經營山莊，作為母親誦經修行的地方。母親去世后，便上表朝廷，請求將山莊施捨為寺廟，皇帝下詔允許。天寶末年，擔任給事中。安祿山攻陷京師，王維被安祿山抓獲。他用藥物導致腹瀉，假裝失聲。安祿山將他安置在洛陽，強迫他擔任給事中。叛亂平定后，朝廷要追究他的罪責。當時王縉已官至刑部侍郎，請求削去自己的官職來贖哥哥的罪。王維因此被貶為太子中允。后多次陞遷，官至尚書右丞。在京師時，他跟隨薦福寺的道光禪師遊學，每天供養數十名僧人齋飯。房中一無所有，只有藥罐、茶臼、經案、繩床而已。平時不吃葷腥，不穿華麗的衣服。妻子去世后不再娶，三十年獨自居住在一間屋子裡，焚香靜坐，以禪修誦經為業。當時有位魏處士，品行高潔，不願做官，朝廷多次徵召都不應允。王維寫信送給他，信中說：聖人知道自身不值得執著，所以說『想要潔身自好反而擾亂了大的倫常』。知道名聲沒有什麼可以依附的，所以說『想要如來的名聲廣為流傳』。古代品行高潔的人如許
【English Translation】 Home. When a single thought does not arise, the whole manifests. As soon as the six senses stir, they are covered by clouds. Cutting off afflictions only increases illness. Striving towards Suchness (true nature) is also a deviation. Following worldly conditions without attachment, Nirvana (liberation) and Samsara (birth and death) are like flowers in the sky (Wu Deng Hui Yuan).
Master Zhigui said: Since the teachings of Caoxi (Huineng, the Sixth Patriarch) flourished, many lay practitioners have deeply studied the Zen path of the patriarchs. I have read records such as the 'Transmission of the Lamp' and have recorded the question-and-answer opportunities of these lay practitioners as mentioned above. As for their other deeds, they are unknown.
Biographies of Lay Practitioners, Part 19
Biographies of Wang Mojie (Wang Wei), Liu Zihou (Liu Zongyuan), and Bai Letian (Bai Juyi)
Wang Mojie (Wang Wei)
His name was Wei. His family had been from Qi County for generations, later moving to Pu Prefecture. Both he and his younger brother, Jin, were very talented. In the ninth year of Kaiyuan (721 AD), he passed the imperial examination and held various official positions, eventually reaching the position of Supervising Censor. His mother, Lady Cui of Boling County, upheld precepts and practiced meditation. Wang Wei managed a mountain villa in Lantian as a place for his mother to practice sutra recitation and meditation. After her death, he submitted a memorial to the court, requesting that the villa be donated as a temple, which the emperor approved. At the end of Tianbao era, he served as a Palace Attendant. When An Lushan captured the capital, Wang Wei was captured by An Lushan. He feigned muteness by taking medicine that caused diarrhea. An Lushan placed him in Luoyang and forced him to serve as a Palace Attendant. After the rebellion was quelled, the court wanted to punish him. At that time, Wang Jin had already become the Vice Minister of the Ministry of Justice and requested to have his own official position removed to redeem his brother's crime. Wang Wei was therefore demoted to Deputy Director of the Crown Prince's Household. He was promoted several times, eventually reaching the position of Right Vice Minister of the Ministry of Personnel. In the capital, he studied with Zen Master Daoguang of Jianfu Temple, providing meals for dozens of monks every day. His room was empty, with only a medicine pot, tea mortar, scripture desk, and rope bed. He usually did not eat meat or wear colorful clothes. He did not remarry after his wife's death, living alone in a room for thirty years, burning incense and sitting in meditation, practicing Zen and reciting scriptures. At that time, there was a recluse named Wei, who was of high moral character and unwilling to serve as an official, and the court repeatedly summoned him without success. Wang Wei wrote a letter to him, saying: 'The sage knows that the self is not worth clinging to, therefore it is said, 'Wanting to purify oneself only disrupts the great ethics.' Knowing that fame has nothing to rely on, therefore it is said, 'Wanting to make the name of the Tathagata widely known.' Ancient people of high moral character, such as Xu'
由。聞堯讓。臨水而洗其耳。耳非駐聲之地。聲無染耳之跡。惡外者垢內。病物者自我。豈入道者之門與。孔宣父云。我則異於是。無可無不可。愿足下思可不可之旨。無守默以為絕塵。以不動為出世也。乾元二年七月有疾。以縉在鳳翔。索筆作別縉書。又與親故書數幅。多敦厲奉佛修心之旨。舍筆而逝(唐書．右丞文集)。
柳子厚
名宗元。河東人。早歲登進士第。舉博學宏詞科。授校書郎。調藍田尉。貞元末官監察御史。順宗即位。王叔文韋執誼用事。引入禁中議政。轉禮部員外郎。俄而王韋敗。子厚貶邵州刺史。未至。貶永州司馬。子厚自幼信佛。求其道積三十餘年。韓退之嘗遺書規之。子厚答曰。浮屠之教。與易．論語合。雖聖人復生不可得而斥也。既南遷。與諸禪人游處。一時南方諸大德碑銘之文多出其手。其為言尊尚戒律。翼贊經論。以豁達狂禪為戒。嘗著文曰。東海若闡凈土法門。其辭曰。東海若陸游。登孟諸之阿。得二瓠焉。刳而振其犀以嬉取海水。雜糞壤蟯蛔而實之。臭不可當也。窒以密石。舉而投之海。逾時焉而過之曰。是故棄糞耶。其一徹聲而呼曰我大海也。東海若呀然笑曰。怪矣。今夫大海。其東無東。其西無西。其北無北。其南無南。旦則浴日而出之。夜則韜列星涵太陰。
【現代漢語翻譯】 現代漢語譯本： 由（人名，不詳）。聽說堯（帝堯，上古部落聯盟首領）要禪讓帝位，就到水邊去洗他的耳朵。耳朵不是用來長期停留聲音的地方，聲音也沒有在耳朵里留下痕跡。厭惡外物的人，是內心有污垢；責怪外物的人，是自身有問題。這難道是入道之人的做法嗎？孔宣父（孔子，儒家創始人）說：『我與他不同，沒有什麼可以，也沒有什麼不可以。』希望您認真思考『可以』和『不可以』的含義，不要堅守沉默就以為是脫離塵世，把一動不動當作是出世。唐乾元二年（759年）七月，身患疾病，因為縉（不詳）在鳳翔，就索要筆墨寫信與縉告別，又給親戚朋友寫了好幾封信，大多是勸勉信奉佛法、修養心性的意思。寫完信就去世了（見《唐書·右丞文集》）。
柳子厚（柳宗元，唐代文學家）
名宗元，是河東人。早年考中進士，又參加博學宏詞科的考試。被授予校書郎的官職，后調任藍田尉。唐貞元末年，擔任監察御史。唐順宗即位后，王叔文、韋執誼掌權，將他引入宮中參與議政，升任禮部員外郎。不久，王叔文、韋執誼失敗，柳宗元被貶為邵州刺史，還未到任，又被貶為永州司馬。柳宗元從小就信奉佛教，探求佛法已經有三十多年。韓退之（韓愈，唐代文學家）曾經寫信勸誡他，柳宗元回答說：『浮屠（佛教）的教義，與《易經》、《論語》相合，即使聖人復生，也不可能加以排斥。』被貶到南方后，與許多禪人交往，當時南方許多大德的碑銘文章，大多出自他的手筆。他的言論推崇戒律，輔助經論，以豁達狂禪為戒。曾經寫文章說：『東海若（海神）闡述凈土法門』，他的文章說：『東海若陸游（不詳），登上孟諸（地名）的山丘，得到兩個葫蘆。挖空葫蘆，搖動葫蘆里的犀牛角來嬉戲，汲取海水，摻雜糞土、蟯蟲、蛔蟲來填充它，臭氣難聞。用密石堵住葫蘆口，舉起葫蘆扔到海里。過了一段時間再經過那裡，說：『這是丟棄糞便的地方嗎？』其中一個葫蘆發出徹底的聲音呼喊說：『我是大海啊！』東海若張大嘴巴笑著說：『奇怪啊！如今的大海，它的東邊沒有東，它的西邊沒有西，它的北邊沒有北，它的南邊沒有南。早晨讓太陽從這裡升起，夜晚則覆蓋星辰，容納太陰（月亮）。』
【English Translation】 English version: You (person's name, unknown). Upon hearing that Yao (Emperor Yao, leader of the ancient tribal alliance) was about to abdicate the throne, he went to the water to wash his ears. Ears are not meant to be a place where sounds linger, and sounds leave no trace on the ears. Those who despise external things have filth within; those who blame external things have problems within themselves. Is this the way of those who enter the path? Kong Xuanfu (Confucius, founder of Confucianism) said, 'I am different from him; there is nothing that is permissible or impermissible.' I hope you will carefully consider the meaning of 'permissible' and 'impermissible,' and do not cling to silence as if it were detachment from the world, or regard immobility as transcendence. In the seventh month of the second year of Qianyuan (759 AD) of the Tang Dynasty, he fell ill. Because Jin (unknown) was in Fengxiang, he asked for pen and ink to write a letter of farewell to Jin, and also wrote several letters to relatives and friends, mostly exhorting them to believe in Buddhism and cultivate their minds. After finishing the letters, he passed away (see 'Tang Shu · You Cheng Wen Ji').
Liu Zihou (Liu Zongyuan, a writer of the Tang Dynasty)
Named Zongyuan, he was from Hedong. In his early years, he passed the imperial examination and also participated in the Boxue Hongci examination. He was granted the position of Proofreader and later transferred to be the Magistrate of Lantian. At the end of the Zhenyuan era of the Tang Dynasty, he served as a Supervising Censor. After Emperor Shunzong of the Tang Dynasty ascended the throne, Wang Shuwen and Wei Zhiyi took power and brought him into the palace to participate in political discussions, promoting him to Vice Director of the Ministry of Rites. Soon after, Wang Shuwen and Wei Zhiyi failed, and Liu Zongyuan was demoted to the position of Prefect of Shaozhou. Before he arrived, he was further demoted to the position of Sima of Yongzhou. Liu Zongyuan had believed in Buddhism since childhood and had been seeking the Dharma for more than thirty years. Han Tui Zhi (Han Yu, a writer of the Tang Dynasty) once wrote a letter to advise him, and Liu Zongyuan replied, 'The teachings of Buddhism are in accordance with the 'Book of Changes' and the 'Analects,' and even if a sage were to be reborn, it would be impossible to reject them.' After being demoted to the south, he associated with many Chan practitioners, and many of the inscriptions and writings of the great virtues in the south at that time were written by him. His words advocated precepts and supported scriptures, taking reckless Chan as a warning. He once wrote an article saying, 'The Eastern Sea God expounds the Pure Land Dharma,' his article said, 'The Eastern Sea God Lu You (unknown), ascended the hills of Mengzhu (place name), and obtained two gourds. He hollowed out the gourds, shook the rhinoceros horn inside to play, drew seawater, mixed it with dung, pinworms, and roundworms to fill it, and the stench was unbearable. He blocked the mouth of the gourd with a dense stone, lifted the gourd and threw it into the sea. After a period of time, he passed by there again and said, 'Is this the place where dung was discarded?' One of the gourds made a thorough sound and shouted, 'I am the great sea!' The Eastern Sea God opened his mouth and laughed, saying, 'Strange! Now the great sea, its east has no east, its west has no west, its north has no north, its south has no south. In the morning, it lets the sun rise from here, and at night, it covers the stars and contains the Taiyin (moon).'
揚陰火珠寶之光以為明。其塵霾不處也。必汩之西澨。故其大也深也潔也光明也。無我若者。今汝海之棄滴也。而與糞壤同體。臭朽之與曹蟯蛔之與居其狹咫也。又冥暗若是而同之海。不亦羞而可憐也哉。子欲之乎。吾將為汝抉石破瓠。蕩群穢于大荒之島。而同子于向之所陳者可乎。糞水泊然不悅曰。我固同矣。吾又何求于若吾之性也亦若是而已矣。穢者自穢。不足以害吾潔。狹者自狹。不足以害吾廣。幽者自幽。不足以害吾明。而穢亦海也。狹幽亦海也。突然而往。于然而來。孰非海者。子去矣。無亂我。其一聞若之言。號而祈曰。吾毒是久矣。吾以為是固然而不可易也。今子告我以海之大。又目我以故海之棄糞也。吾愈急焉。涌吾沫不足以發其窒。旋吾波不足以穴瓠之腹也。就能之窮歲月耳。愿若幸而哀我哉。東海若乃抉石破瓠投之孟諸之陸。蕩其穢于大荒之島。而水復于海。盡得向之所陳者焉。而向之一者終與臭腐處而不變也。今有為佛者。二人同出于毗盧遮那之海。而汩於五濁之糞。而幽於三有之瓠。而窒于無明之石。雜於十二類之蟯蛔。人有問焉。其一人曰。我佛也。毗盧遮那五濁三有無明十二類皆空也。一切無善無惡無因無果無修無證無佛無眾生皆無焉。吾何求也。問者曰。子之所言性也。有事焉。夫性
【現代漢語翻譯】 現代漢語譯本： （東海）揚起陰火珠寶的光芒作為照明，塵埃污垢不能停留，必定被衝到西邊的水邊。所以說，（東海）是多麼的廣大、深邃、潔凈、光明啊！沒有像我這樣（偉大）的。（你）現在就像大海中被拋棄的一滴水，與糞土同爲一體，與臭氣、腐爛、曹蟯（小蟲）、蛔蟲居住在狹小的空間里。又是如此的黑暗，卻與大海相提並論，不也應該感到羞愧和可憐嗎？你想要擺脫這種境地嗎？我將為你鑿開石頭，打破葫蘆，將所有的污穢衝到荒涼的海島上，讓你和我一樣達到我剛才所說的境界，可以嗎？ 糞水泊然不高興地說：『我本來就是這樣的，我又何必向你尋求改變呢？我的本性也就是這樣罷了。污穢的自會污穢，不能損害我的潔凈；狹小的自會狹小，不能損害我的廣闊；幽暗的自會幽暗，不能損害我的光明。污穢也是大海，狹小幽暗也是大海。突然而來，自然而去，誰不是大海的一部分呢？你走吧，不要擾亂我。』 其中一滴水聽到這些話，哭號著祈求說：『我中毒已經很久了，我以為這是理所當然，不可改變的。現在你告訴我大海的廣大，又指出我原本是大海中被拋棄的糞水，我更加著急了。涌起我的泡沫不足以疏通阻塞，旋轉我的波浪不足以穿透葫蘆的腹部，只能在窮困中度過歲月罷了。希望你能夠可憐我啊！』 東海若於是鑿開石頭，打破葫蘆，將污穢衝到荒涼的海島上，水又恢復到大海的狀態，完全得到了之前所說的境界。而之前的那一滴水最終還是與臭腐為伍，沒有改變。 現在有兩個學佛的人，一同出自毗盧遮那（Vairocana，意為光明遍照）之海，卻被五濁（Five Turbidities，指劫濁、見濁、煩惱濁、眾生濁、命濁）的糞便所污染，被三有（Three Realms of Existence，指欲界、色界、無色界）的葫蘆所幽閉，被無明（Ignorance，指對真理的無知）的石頭所阻塞，混雜在十二類（Twelve Categories of Beings）的曹蟯蛔蟲之中。有人問他們，其中一個人說：『我就是佛，毗盧遮那、五濁、三有、無明、十二類都是空的，一切無善無惡，無因無果，無修無證，無佛無眾生，一切都沒有。我還有什麼可求的呢？』問的人說：『你所說的是本性，還有事相存在啊。』
【English Translation】 English version: (The Eastern Sea) raises the light of Yin Fire jewels to provide illumination, so that dust and impurities cannot remain and are inevitably washed to the western shores. Therefore, how vast, deep, pure, and bright (the Eastern Sea) is! Nothing is like me (in greatness). You are now like a drop of water discarded from the sea, one with filth, dwelling in a narrow space with stench, decay, Cao Nao (small insects), and roundworms. Being so dark, yet compared to the sea, shouldn't you feel ashamed and pitiful? Do you wish to escape this state? I will carve open the stone for you, break the gourd, and wash all the filth onto desolate islands, so that you can be like me, attaining what I have just described, is that acceptable? The fecal water, Bo Ran, said unhappily, 'I am inherently like this, why should I seek change from you? My nature is just like this. The filthy will be filthy, unable to harm my purity; the narrow will be narrow, unable to harm my vastness; the dark will be dark, unable to harm my brightness. Filth is also the sea, narrowness and darkness are also the sea. Suddenly coming, naturally going, who is not a part of the sea? Leave, do not disturb me.' One of the water droplets, upon hearing these words, cried and pleaded, 'I have been poisoned for a long time, I thought this was natural and unchangeable. Now you tell me of the sea's vastness, and point out that I was originally fecal water discarded from the sea, I am even more anxious. Raising my foam is not enough to clear the blockage, rotating my waves is not enough to penetrate the gourd's belly, I can only spend my days in poverty. I hope you can have pity on me!' Dong Hai Ruo then carved open the stone, broke the gourd, and washed the filth onto desolate islands, and the water returned to the state of the sea, fully attaining what was previously described. But that one droplet ultimately remained with stench and decay, unchanged. Now there are two Buddhists, both originating from the sea of Vairocana (光明遍照, meaning 'light shining everywhere'), but polluted by the filth of the Five Turbidities (五濁, referring to kalpa turbidities, view turbidities, affliction turbidities, sentient being turbidities, and life turbidities), confined by the gourd of the Three Realms of Existence (三有, referring to the Desire Realm, Form Realm, and Formless Realm), blocked by the stone of Ignorance (無明, referring to ignorance of the truth), mixed among the Cao Nao and roundworms of the Twelve Categories of Beings (十二類). Someone asked them, and one of them said, 'I am the Buddha, Vairocana, the Five Turbidities, the Three Realms of Existence, Ignorance, and the Twelve Categories of Beings are all empty, everything is without good or evil, without cause or effect, without cultivation or realization, without Buddha or sentient beings, everything is non-existent. What else do I seek?' The questioner said, 'What you speak of is nature, but phenomena still exist.'
與事一而二二而一者也。若守而一定則大患者至矣。其人曰。子去矣。無亂我。其一人曰。嘻。吾毒之久矣。吾盡吾力而不足以去無明。窮吾智而不足以超三有離五濁而異夫十二類也。就能之其大小劫之多不可知也。若之何。問者乃為陳西方之事。使修唸佛三昧一空有之說。於是聖人憐之。接而致之極樂之境。而得以去群惡集萬行。居聖者之地同佛知見矣。向之一人者終與十二類同而不變也。夫二人之相違也。不若二瓠之水哉。今不知去一而取一。甚矣其愚也。元和十年遷柳州刺史。柳故夷子厚導以禮義。恤其孤獨。經其生產嫁娶葬埋。各有條法。三年教化大行。柳民懷之。及卒。柳民為立廟羅池。事具韓退之羅池廟碑(柳州文集．唐書．昌黎文集)。
白樂天
名居易。太原下邽人。貞元中擢進士第。元和中官左拾遺。強直敢言。其所諫爭多軍國大體。憲宗屢納之。既而為宰相所忌。出為江表刺史。徙江州司馬。樂天好釋氏書。用以自理性情。能順適所遇。不以遷謫介意。立隱舍于廬山。與諸禪德游處。或經月忘歸。長慶中為主客郎中知制誥。穆宗好畋游。獻續虞人箴以諷。時河朔亂。出師無功。樂天上言制御之䇿。不用。乃求外任出知杭州。太和二年為刑部侍郎。求為分司官。尋除太子賓客。會朋黨
【現代漢語翻譯】 現代漢語譯本： 對於事物，執著於一是錯誤的，執著於二也是錯誤的，正確的態度是既要看到其一，也要看到其二，並且理解它們之間的聯繫。如果固守一種觀點而不變通，那麼大的禍患就會降臨。有一個人說：『你走吧，不要擾亂我。』另一個人說：『唉，我受這種矇昧的毒害已經很久了。我竭盡全力也無法去除無明（avidyā，佛教術語，指對事物真相的迷惑和無知），窮盡我的智慧也無法超越三有（tri-bhava，指欲界、色界、無色界這三種存在狀態），脫離五濁（kaṣāya，指劫濁、見濁、煩惱濁、眾生濁、命濁），擺脫十二類眾生（指卵生、胎生、濕生、化生、有色、無色、有想、無想、非有色、非無色、非有想、非無想）。即使能夠做到，所經歷的大劫小劫之多也是不可知曉的。』該怎麼辦呢？提問的人於是為他講述西方極樂世界的事情，讓他修習唸佛三昧（buddha-smṛti-samādhi，通過憶念佛陀而達到的禪定狀態）和空有（śūnyatā，佛教術語，指空性和存在）的道理。於是聖人憐憫他，接引他到達極樂世界的境界，從而得以去除各種惡習，聚集各種善行，居住在聖人的地方，擁有與佛相同的知見。而先前的那個人最終與十二類眾生一樣，沒有任何改變。這兩個人的境遇如此不同，難道不像兩個葫蘆里的水嗎？現在不知道捨棄一種執著而選擇另一種，真是太愚蠢了。 元和十年（815年），柳宗元被貶為柳州刺史，用禮義教導當地的少數民族，救濟他們的孤寡，料理他們的生產、婚嫁和喪葬，都有一定的章法。三年後，教化大為盛行，柳州的百姓懷念他。等到他去世后，柳州百姓為他在羅池建立了廟宇。詳細情況記載在韓愈的《羅池廟碑》（見《柳州文集》、《唐書》、《昌黎文集》）中。
白樂天 名居易，是太原下邽人。貞元（785-805年）年間考中進士。元和（806-820年）年間擔任左拾遺。他剛強正直，敢於直言，他所諫諍的大多是關於國家大事。憲宗多次採納他的建議。後來被宰相所忌恨，被貶為江表刺史，又被貶為江州司馬。白樂天喜歡佛家的書籍，用佛理來修養身心，能夠順應所遇到的境遇，不把被貶謫放在心上。他在廬山建造隱居的住所，與各位禪師交往，有時甚至一個月都忘記回家。長慶（821-824年）年間擔任主客郎中、知制誥。穆宗喜歡打獵遊玩，他獻上《續虞人箴》來諷諫。當時河朔地區發生叛亂，出兵征討沒有成功。白樂天進言平定叛亂的策略，沒有被採納。於是請求外放官職，出任杭州知州。太和二年（828年）擔任刑部侍郎。請求擔任分司官。不久被授予太子賓客。正趕上朋黨之爭。
【English Translation】 English version: To be attached to one aspect of a thing while ignoring others, or to be attached to two separate aspects without understanding their unity, is incorrect. The correct approach is to see both the one and the two, and to understand their interconnectedness. If one clings rigidly to a single viewpoint without adapting, great misfortune will befall them. One person said, 'Leave me alone; do not disturb me.' Another said, 'Alas, I have long been poisoned by this ignorance (avidyā). I have exhausted my strength but cannot remove this ignorance, and I have depleted my wisdom but cannot transcend the three realms of existence (tri-bhava), escape the five defilements (kaṣāya), or differ from the twelve categories of beings. Even if I could, the number of great and small kalpas (aeons) experienced would be unknowable.' What should be done? The questioner then spoke to him about the Western Pure Land, encouraging him to cultivate the Buddha-recollection samadhi (buddha-smṛti-samādhi) and the doctrine of emptiness and existence (śūnyatā). Thereupon, the sage, taking pity on him, received him and brought him to the realm of ultimate bliss, thereby enabling him to remove all evil habits, gather all virtuous practices, dwell in the place of the sages, and possess the same knowledge and insight as the Buddha. The former person, however, remained unchanged, like the twelve categories of beings. The difference between these two people is like the water in two gourds. Now, not knowing to abandon one attachment and take up another is truly foolish. In the tenth year of Yuanhe (815 AD), Liu Zongyuan was demoted to the position of prefect of Liuzhou. He guided the local ethnic minorities with propriety and righteousness, provided for their orphans and widows, and managed their production, marriages, and funerals according to established rules. After three years, his teachings greatly flourished, and the people of Liuzhou cherished him. After his death, the people of Liuzhou built a temple for him at Luochi. Detailed accounts can be found in Han Yu's 'Stele of the Luochi Temple' (see 'Collected Works of Liuzhou,' 'History of the Tang Dynasty,' 'Collected Works of Changli').
Bai Letian Whose given name was Juyi, was a native of Xiagui in Taiyuan. During the Zhenyuan period (785-805 AD), he passed the imperial examination. During the Yuanhe period (806-820 AD), he served as a Left Reminder. He was strong, upright, and dared to speak frankly. Most of his remonstrations concerned important national affairs. Emperor Xianzong often accepted his advice. Later, he was resented by the prime minister and was demoted to the position of prefect of Jiangbiao, and then to the position of registrar of Jiangzhou. Bai Letian loved Buddhist books and used Buddhist principles to cultivate his mind and nature. He was able to adapt to the circumstances he encountered and did not take his demotions to heart. He built a hermitage on Mount Lu and associated with various Chan masters, sometimes forgetting to return home for a month. During the Changqing period (821-824 AD), he served as a Director of the Bureau of Receptions and Drafter of Imperial Edicts. Emperor Muzong enjoyed hunting and playing, and he presented the 'Supplement to the Uren Admonitions' to satirize him. At that time, rebellions occurred in the Hebei region, and military expeditions were unsuccessful. Bai Letian offered strategies for suppressing the rebellions, but they were not adopted. He then requested an external appointment and was appointed as the prefect of Hangzhou. In the second year of Taihe (828 AD), he served as a Vice Minister of the Ministry of Justice. He requested to serve as a Deputy Director. Soon after, he was appointed as a Guest of the Crown Prince, coinciding with factional strife.
事起。樂天見時不可為。思退處散地以遠害。凡所居官未嘗終秩。率以病免。會昌中以刑部尚書致仕。與香山如滿禪師結香火社。自稱香山居士。先是太和中樂天在東都長壽寺受八戒。與僧俗百四十人畫彌勒上生圖。共發願生兜率內院。及晚歲得風痹疾。更舍錢三萬命工畫西方極樂世界。高九尺廣丈有三尺。阿彌陀佛居中。觀音勢至執侍左右。百萬人天恭敬圍繞。樓臺伎樂水樹花鳥七寶莊嚴。具如經說。既成。復發愿言。愿此功德回施一切眾生。一切眾生如我老者。如我病者。愿皆離苦得樂。斷惡修善。不越南部便睹西方。大白毫光應念來感。青蓮上品隨愿往生。以偈贊曰。極樂世界清凈土。無諸惡道及眾苦。愿如我身病苦者。同生無量壽佛所。又自以生平湛樂文字。放言綺語往往有之。懼結來業。愿以文字因緣迴向實地。希于來世讚歎佛乘勸轉法輪。乃作六偈唱于佛前。贊佛偈曰。十方世界。天上天下。我今盡知。無如佛者。堂堂巍巍。為天人師。故我禮足。讚歎歸依。贊法偈曰。過現當來。千萬億佛。皆因法成。法從經出。是大法輪。是大寶藏。故我合掌。至心迴向。贊僧偈曰。緣覺聲聞。諸大沙門。漏盡果滿。眾中之尊。假和合力。求無上道。故我稽首。和南僧寶。贊眾生偈曰。毛道凡夫。火宅眾生。胎卵濕化
。一切有情。善根茍種。佛果終成。我不輕汝。汝無自輕。懺悔偈曰。無始劫來。所造諸罪。若輕若重。無大無小。我求其相。中間內外。了不可得。是名懺悔。發願偈曰。煩惱愿去。涅槃愿住。十地愿登。四生愿度。佛出世時。愿我得親。最先勸請。請轉法輪。佛滅度時。愿我得值。最後供養。受菩提記。會昌六年卒。年七十五。遺命斂以衣一襲。送以車一乘。無用鹵簿葬。無以血食祭。無請太常謚。無建神道碑。可葬香山如滿禪師塔側。家人從之。無子。以從孫嗣(唐書．長慶集)。
知歸子曰。摩詰．子厚並以文術鳴當時傳後世。然考其生平。視白公有愧焉。迷陽迷陽。無傷吾行。古人所為致悲者也。摩詰脫蓋於輞川。子厚激誠于海若。驚心垢薉蟬蛻清虛。具此凈因理宜解脫。而子厚乃複流連神趣。立威醉人亦獨何哉。
汪大紳云。三人同傳而以白先生為指歸。此傳引人入勝處也。王柳名理妙絕。白先生則願力堅矣○又云。知歸子贊已具隻眼者。二人生平卒不能無愧者。知歸子亦曾究其因乎。以二人乃文人根種故也。此等根種最不濟事。吾近來尚喜歸震川侯朝宗汪鈍翁諸先生文。並及湯臨川洪昉思曲子不濟事甚矣。真實學道人。案頭只宜看內外經典。先儒古德書。歷代史冊。及韓歐李杜詩文。乃無
【現代漢語翻譯】 現代漢語譯本：一切有情眾生，只要種下善根，最終都能成就佛果。我不會輕視你們，你們也不要自我輕賤。懺悔偈說：『從無始劫以來，所造作的各種罪業，無論是輕是重，無論是大是小，我尋求這些罪業的相狀，在中間、在內外，都完全找不到。這就叫做懺悔。』發願偈說：『愿煩惱離去，愿涅槃常住，愿登上十地，愿度脫四生。佛陀出世的時候，愿我能夠親近，最先勸請，請佛轉法輪。佛陀滅度的時候，愿我能夠遇到，最後供養，接受菩提的授記。』裴度在會昌六年（846年）去世，享年七十五歲。遺囑要求用一件衣服入殮，用一輛車運送，不要用鹵簿儀仗安葬，不要用血食祭祀，不要請求太常賜予謚號，不要建立神道碑。可以葬在香山如滿禪師塔的旁邊。家人聽從了他的遺囑。裴度沒有兒子，由他的侄孫繼承家業（出自《唐書·長慶集》）。 知歸子說：王維（摩詰）、柳宗元（子厚）都因為文章技藝而聞名于當時，流傳於後世。然而考察他們的生平，比起白居易（白公）來，就感到慚愧了。『迷陽迷陽，無傷吾行』，這是古人所為而導致悲傷的原因啊！王維在輞川脫離塵俗，柳宗元在海若那裡激發真誠。驚心於污穢，像蟬蛻一樣清虛。具備了這些清凈的因，理應解脫。而柳宗元竟然還流連於神仙趣味，樹立威嚴來迷惑人，這又是為什麼呢？ 汪大紳說：三個人一同被記載，而以白居易先生作為最終的歸宿，這是這篇傳記引人入勝的地方。王維和柳宗元的名理精妙絕倫，白居易先生則是願力堅定啊！汪大紳又說：知歸子的讚語已經具備了明辨是非的眼光，王維和柳宗元一生最終不能沒有慚愧之處，知歸子也曾探究過其中的原因嗎？因為王維和柳宗元是文人的根性啊。這種根性最不濟事。我近來還喜歡歸有光（震川）、侯方域（朝宗）、汪琬（鈍翁）等先生的文章，以及湯顯祖（臨川）、洪昇（昉思）的戲曲，這些都非常不濟事。真正學道的人，案頭上只應該看內外經典、先儒古德的書、歷代史冊，以及韓愈、歐陽修、李白、杜甫的詩文，才不會有...
【English Translation】 English version: All sentient beings, if they plant the seeds of goodness, will ultimately achieve Buddhahood. I do not despise you, and you should not despise yourselves. The repentance verse says: 'From beginningless kalpas, all the sins committed, whether light or heavy, whether great or small, I seek their form, in the middle, inside and outside, and find them completely unattainable. This is called repentance.' The vow verse says: 'May afflictions depart, may Nirvana abide, may I ascend the ten bhumis (ten stages of Bodhisattva development), may I liberate the four kinds of births. When the Buddha appears in the world, may I be able to be close to him, and be the first to request him to turn the Dharma wheel. When the Buddha passes away, may I be able to encounter him, and be the last to make offerings, and receive the prediction of Bodhi (enlightenment).' Pei Du died in the sixth year of Huichang (846 AD), at the age of seventy-five. His will requested that he be buried with only one set of clothes, transported by one carriage, without the use of elaborate funeral arrangements, without blood sacrifices, without requesting a posthumous title from the Taichang (Court of Imperial Sacrifices), and without erecting a spirit path stele. He could be buried next to the pagoda of Zen Master Ruman of Xiangshan. His family followed his will. Pei Du had no son, and his grand-nephew inherited the family estate (from 'Tang Shu · Changqing Ji'). Zhigui Zi said: Wang Wei (Mojie) and Liu Zongyuan (Zihou) were both famous for their literary skills in their time and passed down to later generations. However, examining their lives, they are ashamed compared to Bai Juyi (Bai Gong). 'Miyang, Miyang, do not harm my journey,' this is what the ancients did that led to sadness! Wang Wei detached himself from the world in Wangchuan, and Liu Zongyuan inspired sincerity in Hai Ruo. Being alarmed by filth, like a cicada shedding its skin, they were pure and empty. Having these pure causes, they should be liberated. But Liu Zongyuan still lingered in the interest of immortals, and established prestige to bewilder people, why is that? Wang Dashen said: The three people are recorded together, and Bai Juyi is taken as the final destination. This is where this biography is fascinating. Wang Wei and Liu Zongyuan's famous theories are exquisite, and Bai Juyi's vows are firm! Wang Dashen also said: Zhigui Zi's praise already has the eyes to distinguish right from wrong. Wang Wei and Liu Zongyuan ultimately cannot be without shame in their lives. Has Zhigui Zi ever explored the reasons for this? Because Wang Wei and Liu Zongyuan are of the nature of literati. This kind of nature is the most useless. Recently, I still like the articles of Mr. Gui Youguang (Zhenchuan), Hou Fangyu (Chaozong), and Wang Wan (Dunweng), as well as the operas of Tang Xianzu (Linchuan) and Hong Sheng (Fangsi), which are very useless. A person who truly studies the Tao should only read internal and external scriptures, books of ancient sages, historical records of past dynasties, and the poems and articles of Han Yu, Ouyang Xiu, Li Bai, and Du Fu on his desk, so that there will be no...
一字入陰界。記取吾語。流連神趣語尤好。只為他趣根深耳。趣根亦從文根得來。其為神者。以子厚生平孑直故也。去其趣而存其直。則生天矣。記取吾語。 卍新續藏第 88 冊 No. 1646 居士傳
居士傳二十
楊大年李公武傳
楊大年
名億。浦城人也。少能文。年十一宋太宗召試詩賦。授秘書省正字。真宗朝累遷至左司諫。咸平中詔近臣議靈州棄守事。大年上書極言征戍之苦。棄之便。真宗立劉后。后所出微。朝臣以為不可。真宗欲得大年草制。使丁謂諭旨。大年難之。謂曰。勉為之。不愁不富貴。大年曰。如此富貴。非所欲也。乃以命陳彭年。旋移疾歸。大年初不知有佛。後會翰林李維勉以宗門事相䇿發。遂生深信。著發願文云。十方常住一切諸佛。真凈妙法。無生聖人。惟愿以真實眼。真實智。真實平等。不捨誓願。洞賜哀憐。切念億與法界眾生。從無始曠大劫來。未識佛時。未遇法時。未會僧時。于其中間至於今日。趨塵背覺。迷失本心。閉解脫門。涉輪迴道。猬張見網。蜂喧妄廛。懸嗜慾之帆。鼓無明之浪。杯我慢酒。醉苦惱鄉。不憑歸向之誠。是滯因果之跡。如斯過咎。齊佛所知。惟佛所見。若輕若重。等與法界眾生有茲罪者同共懺悔。愿罪消滅。以億所集
【現代漢語翻譯】 現代漢語譯本 墮入陰間的關鍵在於一個『字』。記住我的話。流連於『神趣』之語尤其不好，只因爲他對『趣』的根基太深了。而這『趣』的根基也是從『文』的根基得來的。之所以稱之為『神』，是因為楊厚（楊億的字）一生正直的緣故。去掉他的『趣』而保留他的『直』，那麼他就能昇天了。記住我的話。 《卍新續藏》第88冊 No. 1646 《居士傳》
《居士傳》二十
楊大年李公武傳
楊大年
名楊億，是浦城人。年少時就擅長寫作。十一歲時，宋太宗召他參加詩賦考試，授予秘書省正字。宋真宗時期多次陞遷至左司諫。咸平年間（998-1003），皇帝下詔讓近臣商議放棄靈州的事情。楊億上書極力陳述征戰戍守的痛苦，以及放棄靈州的便利。真宗冊立劉皇后，因為劉皇后的出身低微，朝臣們認為不合適。真宗想讓楊億草擬詔書，派丁謂去傳達旨意。楊億推辭，丁謂說：『勉強做這件事吧，不用愁不富貴。』楊億說：『這樣的富貴，不是我想要的。』於是真宗就命令陳彭年起草詔書。不久，楊億就以生病為由告假回家了。楊億最初不知道有佛法，後來翰林學士李維勉勵他以宗門之事來啓發，於是產生了深刻的信仰。他寫了發願文說：『十方常住的一切諸佛，真凈妙法，無生聖人，只希望以真實的眼，真實的智慧，真實的平等，不捨棄誓願，深切地哀憐。懇切地想到我楊億與法界眾生，從無始曠遠的大劫以來，未曾認識佛的時候，未曾遇到佛法的時候，未曾遇到僧的時候，在這期間直到今天，追逐塵世背離覺悟，迷失本來的心，關閉解脫之門，涉入輪迴的道路，像刺猬一樣張開見解之網，像蜂群一樣喧鬧于虛妄的塵世。懸掛著貪圖慾望的風帆，鼓動著無明的波浪，端著我慢的酒杯，沉醉於痛苦煩惱的家鄉。不憑藉歸向佛法的真誠，因此停留在因果的痕跡中。像這樣的過錯，佛完全知曉，佛完全看見，無論是輕是重，都與法界眾生有這種罪業的人一同懺悔，愿罪業消滅。以我楊億所積』
【English Translation】 English version The key to entering the realm of Yin lies in a single 'word'. Remember my words. Lingering on 'spiritual interest' is especially bad, simply because the root of his 'interest' is too deep. And this root of 'interest' also comes from the root of 'literature'. The reason he is called 'spiritual' is because Yang Hou (Yang Yi's courtesy name) was upright throughout his life. Remove his 'interest' and keep his 'uprightness', then he can ascend to heaven. Remember my words. 《Supplement to the Wan (卍) Tripitaka》 Volume 88 No. 1646 《Biographies of Laymen》
Biographies of Laymen Twenty
Biographies of Yang Danian and Li Gongwu
Yang Danian (Yang Yi)
Named Yang Yi, he was a native of Pucheng. He was skilled in writing from a young age. At the age of eleven, Emperor Taizong of Song summoned him to participate in the poetry and prose examination, and he was awarded the position of Proofreader of the Secretariat. During the reign of Emperor Zhenzong of Song, he was repeatedly promoted to Left Policy Critic and Admonisher. During the Xianping period (998-1003 AD), the emperor issued an edict to the close ministers to discuss the abandonment of Lingzhou. Yang Yi wrote a letter strongly stating the suffering of the conscription and garrison, and the convenience of abandoning Lingzhou. Emperor Zhenzong established Empress Liu, and because of Empress Liu's humble background, the court officials thought it was inappropriate. Emperor Zhenzong wanted Yang Yi to draft the edict, and sent Ding Wei to convey the decree. Yang Yi declined, and Ding Wei said: 'Reluctantly do this, don't worry about not being rich and noble.' Yang Yi said: 'Such wealth and nobility is not what I desire.' So Emperor Zhenzong ordered Chen Pengnian to draft the edict. Soon after, Yang Yi asked for leave to go home on the grounds of illness. Yang Yi initially did not know about Buddhism, but later Hanlin Academician Li Wei encouraged him to enlighten him with the affairs of the sect, and thus developed a deep faith. He wrote a vow saying: 'All the Buddhas, true pure wonderful Dharma, and non-born sages of the ten directions, only hope to use true eyes, true wisdom, true equality, without abandoning vows, and deeply compassionate. Earnestly thinking of me, Yang Yi, and all sentient beings in the Dharma realm, from the beginningless and vast kalpas, when we did not know the Buddha, when we did not encounter the Dharma, when we did not encounter the Sangha, during this period until today, we have pursued the dust and turned our backs on enlightenment, lost our original mind, closed the door of liberation, and entered the path of reincarnation, like hedgehogs spreading the net of views, like bees buzzing in the false world. Hanging the sails of greed and desire, stirring the waves of ignorance, holding the wine glass of arrogance, and drunk in the hometown of suffering and affliction. Without relying on the sincerity of returning to the Dharma, we are therefore stuck in the traces of cause and effect. Such faults are fully known by the Buddha, fully seen by the Buddha, whether light or heavy, we repent together with those in the Dharma realm who have this sin, and wish for the elimination of sins. With what I, Yang Yi, have accumulated'
善根隨時迴向真如實際。承諸佛本誓願力。大威猛力。勝護念力。盡未來際直至無上菩提。為一切依正莊嚴具。為一切自他解脫門。一切三昧門。一切陀羅尼門。一切安立眾生門。一一稱虛空等法界。皆有我身起勇猛心。捨身命財。興大佛事。作大利益。攝化有情。愿諸有情見我身。聞我名。皆發菩提心。與我同迴向。無上菩提心不退轉。愿億與法界眾生未契心者。開佛知見。悟自本心。一念發明。諸境純凈。去來坐立見聞覺知。咸以如實智相應。不相違背。從今去已盡未來際。令菩提心相續不斷。所作利益常得現前。供養諸佛利樂眾生。眾產生佛盡。然後成正覺。虛空有盡。我願無窮。法界有邊。願心無極。病起由秘書監出知汝州。謁廣慧禪師。問布鼓當軒擊。誰是知音者。廣慧曰來風深辨。大年曰恁么則禪客相逢祇彈指也。廣慧曰君子可入。大年應諾。廣慧曰草賊大敗。夜語次。廣慧曰。公曾與何人道話來。大年曰。億曾問云嚴諒監寺。兩個大蟲相咬時如何。諒曰一合相。億曰我祇管看。未審得如此道否。廣慧曰。我即不然。大年曰請和尚別轉一語。慧以手作拽鼻勢曰。這畜生更𨁝跳在。大年言下脫然。有偈曰。八角磨盤空里走。金毛獅子變作狗。擬欲將身北斗藏。更須合掌南辰后。自後與廣慧游從日密。遂嗣其
【現代漢語翻譯】 現代漢語譯本： 愿將所有善根隨時迴向于真如實際（宇宙萬物的真實本性）。承蒙諸佛的根本誓願之力、大威猛之力、殊勝的護念之力，直至未來無盡之時，直至證得無上菩提（最高智慧的覺悟）。爲了所有依報（生存環境）和正報（自身）的莊嚴，爲了所有自利利他的解脫之門，爲了所有三昧（禪定）之門，爲了所有陀羅尼（總持）之門，爲了所有安立眾生之門，一一與虛空等同的法界相應，愿我發起勇猛之心，捨棄身命財產，興辦廣大的佛事，做最大的利益，攝受教化有情眾生。愿所有有情眾生見到我的身，聽到我的名，都能發起菩提心（覺悟之心），與我一同迴向，使無上菩提心永不退轉。愿與法界眾生中尚未契合真心者，開啟佛的知見，領悟自己的本心，一念之間豁然開朗，所有境界都變得純凈。無論去來坐立、見聞覺知，都能與如實智（真實的智慧）相應，不互相違背。從今以後直至未來無盡之時，令菩提心相續不斷，所作的利益常得顯現於前，供養諸佛，利益安樂眾生。眾產生佛完畢，然後我才成就正覺。即使虛空有窮盡之時，我的願力也無窮盡；即使法界有邊際，我的願心也無邊無際。 病起（人名）因擔任秘書監而出任汝州的地方官，拜訪廣慧禪師，問道：『布鼓當軒擊（比喻不識貨），誰是知音者？』廣慧說：『來風深辨（比喻能辨別）。』大年說：『既然這樣，那麼禪客相逢只需彈指即可。』廣慧說：『君子可以入內。』大年應允。廣慧說：『草賊大敗（比喻妄念被降伏）。』 夜間談話時，廣慧說：『您曾經與何人談論過佛法？』大年說：『我曾經問云嚴諒監寺：兩個大蟲（老虎）相咬時如何？』諒說：『一合相（融合爲一體）。』大年說：『我只管看，不知這樣說是否可以。』廣慧說：『我卻不這樣認為。』大年說：『請和尚另外說一句。』廣慧用手作拽鼻子的姿勢說：『這畜生更要跳起來了。』大年當下豁然開悟，作偈說：『八角磨盤空里走，金毛獅子變作狗。擬欲將身北斗藏，更須合掌南辰后。』自此以後，與廣慧的交往日益密切，於是繼承了他的衣缽。
【English Translation】 English version: May all the roots of goodness be dedicated at all times to the Suchness Reality (the true nature of the universe and all things). Relying on the fundamental vows of all Buddhas, the power of great might and fierceness, and the power of supreme protection and mindfulness, until the end of the future, until attaining unsurpassed Bodhi (the enlightenment of supreme wisdom). For the adornment of all dependent retinue (the environment) and principal retinue (oneself), for all the doors of liberation for oneself and others, for all the doors of Samadhi (meditative absorption), for all the doors of Dharani (total retention), for all the doors of establishing sentient beings, corresponding to the Dharma Realm equal to the void, may I generate a courageous mind, relinquish life and wealth, undertake great Buddhist affairs, create the greatest benefit, and gather and transform sentient beings. May all sentient beings who see my body and hear my name generate Bodhicitta (the mind of enlightenment) and dedicate themselves together with me, so that the unsurpassed Bodhicitta never retreats. May those sentient beings in the Dharma Realm who have not yet aligned with their true mind open the Buddha's knowledge and vision, realize their original mind, and in a single thought, have all realms purified. Whether going, coming, sitting, standing, seeing, hearing, perceiving, or knowing, may all be in accordance with true wisdom, without contradiction. From now until the end of the future, may the Bodhicitta continue uninterrupted, and may the benefits created always be present, offering to all Buddhas and benefiting and bringing joy to sentient beings. Only after all sentient beings have become Buddhas will I attain perfect enlightenment. Even if the void has an end, my vows will be endless; even if the Dharma Realm has a boundary, my vow-mind will be limitless. Bing Qi (a person's name), having served as Secretary Supervisor, was appointed as a local official in Ruzhou. He visited Chan Master Guanghui and asked, 'Beating a cloth drum in front of the hall (a metaphor for not recognizing value), who is the one who understands the music?' Guanghui said, 'The coming wind deeply discerns (a metaphor for being able to distinguish).' Da Nian said, 'If that's the case, then Chan practitioners only need to snap their fingers when they meet.' Guanghui said, 'A gentleman may enter.' Da Nian agreed. Guanghui said, 'The grass bandits are utterly defeated (a metaphor for delusional thoughts being subdued).' During a night conversation, Guanghui said, 'With whom have you discussed the Dharma before?' Da Nian said, 'I once asked Supervisor Yunyan Liang: What happens when two big tigers bite each other?' Liang said, 'A single unified form (fused into one).' Da Nian said, 'I just watch, I don't know if it's okay to say it like that.' Guanghui said, 'I don't think so.' Da Nian said, 'Please, Master, say something else.' Guanghui made a gesture of pulling his nose and said, 'This beast is going to jump up even more.' Da Nian had a sudden enlightenment and composed a verse: 'An octagonal millstone runs in the empty sky, a golden-haired lion transforms into a dog. Intending to hide oneself in the Northern Dipper, one must still join palms behind the Southern Dipper.' From then on, his association with Guanghui became increasingly close, and he eventually inherited his lineage.
法。嘗致書李維勉曰。自遇廣慧師。請扣無方。蒙滯頓釋。半歲之後曠然弗疑。如忘忽記。如夢忽覺。平昔礙膺之物爆然自落。積劫未明之事廓然現前。繼紹之緣其在是矣。天禧四年為翰林學士。代寇準奏請太子監國。斥丁謂奸邪。謂聞而深恨之。是歲微疾。環禪師往視之。大年曰。億四大將離。大師如何相救。環槌胸三下。大年曰賴遇作家。環曰。幾年學佛法。俗氣猶未除。大年曰禍不單行。環作噓噓聲。大年書偈遺李都尉曰。漚生與漚滅。二法本來齊。欲識真歸處。趙州東院西。都尉得偈曰。泰山廟裡賣紙錢。即往詣之。而大年逝矣。年四十七。謚曰文(武夷集．五燈會元．宋史)。
李公武
名遵勖。上黨人也。舉進士。尚萬壽長公主為駙馬都尉。累官至鎮國軍節度使。性尚樸素。有節概。天聖間請太后歸政天子。論者韙之。居常探索宗要無間寒暑。得心法于谷隱禪師。嘗作偈云。學道須是鐵漢。著手心頭便判。直趨無上菩提。一切是非莫管。公武不樂仕宦。請援唐韋嗣立故事退處山林。不許。與楊大年及慈明禪師為法門好友。大年卒。為制服。將卒之年。遣使邀慈明於唐明。既至月餘而公武得疾。臨終畫一圓相作偈曰。世界無依。山河匪礙。大海微塵。須彌納芥。拈起幞頭。解下腰帶。若覓死生
【現代漢語翻譯】 現代漢語譯本 法。曾寫信給李維勉說：『自從遇到廣慧禪師，請教無方之法，蒙受開解，頓時的疑惑都消除了。過了半年之後，心中一片空曠，不再有任何懷疑，就像忘記了什麼又忽然記起，像做了一場夢忽然醒來。平時阻礙在胸中的東西，一下子都脫落了，積累了無數劫都未能明白的事情，也廓然地呈現在眼前。繼承佛法的因緣，大概就在這裡了。』天禧四年（1020年）擔任翰林學士，代替寇準上奏請求太子監國，彈劾丁謂的奸邪。丁謂聽了之後，非常怨恨他。這年楊大年稍微有些疾病，環禪師前去探望他。楊大年說：『我感覺四大（地、水、火、風）將要分離，大師您如何相救？』環禪師捶打自己的胸口三下。楊大年說：『幸虧遇到了內行。』環禪師說：『學佛法幾年了，俗氣還沒有去除。』楊大年說：『禍不單行。』環禪師發出噓噓的聲音。楊大年寫了一首偈子留給李都尉說：『漚生與漚滅，二法本來齊。欲識真歸處，趙州東院西。』都尉得到偈子后說：『泰山廟裡賣紙錢。』隨即前去拜訪楊大年，而楊大年已經去世了，享年四十七歲，謚號為文（出自《武夷集》、《五燈會元》、《宋史》）。 李公武 名遵勖（名諱）。是上黨人。考中進士，娶萬壽長公主為妻，擔任駙馬都尉。多次陞官至鎮國軍節度使。性格崇尚樸素，有節操和氣概。天聖年間（1023-1032年）請求太后將政權歸還給皇帝，評論的人都認為這件事做得對。平時經常探索佛法的精要，無論寒暑都沒有間斷。從谷隱禪師那裡得到了心法。曾經作偈說：『學道須是鐵漢，著手心頭便判。直趨無上菩提，一切是非莫管。』李公武不喜歡做官，請求援引唐朝韋嗣立的例子，退隱到山林中，沒有被允許。與楊大年及慈明禪師是佛法上的好友。楊大年去世后，李公武為他穿喪服。在將要去世的那一年，派人邀請慈明禪師到唐明。慈明禪師到達一個多月后，李公武得了疾病。臨終時畫了一個圓相，作偈說：『世界無依，山河匪礙。大海微塵，須彌納芥。拈起幞頭，解下腰帶。若覓死生』
【English Translation】 English version Fa. He once wrote a letter to Li Weimian, saying: 'Since meeting Master Guanghui (Broad Wisdom), I have sought the unconditioned Dharma, and thanks to his guidance, my doubts have been resolved. After half a year, my mind is clear and free from doubt, like forgetting something and suddenly remembering it, like waking up from a dream. The things that used to obstruct my chest have suddenly fallen away, and the things that I have not understood for countless kalpas have clearly appeared before me. The karmic connection to inherit the Dharma is probably here.' In the fourth year of Tianxi (1020), he served as a Hanlin Academician, and on behalf of Kou Zhun, he requested the Crown Prince to supervise the country, impeaching Ding Wei's treachery. Ding Wei deeply resented him upon hearing this. That year, Yang Danian (Great Year) had a slight illness, and Chan Master Huan (Ring) went to visit him. Yang Danian said, 'I feel that the four elements (earth, water, fire, and wind) are about to separate. How can you save me, Master?' Chan Master Huan struck his chest three times. Yang Danian said, 'Fortunately, I met an expert.' Chan Master Huan said, 'You have been studying Buddhism for several years, but your worldly habits have not been removed.' Yang Danian said, 'Misfortunes never come singly.' Chan Master Huan made a hissing sound. Yang Danian wrote a verse for Military Commissioner Li, saying: 'Bubble arising and bubble ceasing, these two dharmas are originally equal. If you want to know the true place of return, it is west of the east courtyard of Zhaozhou.' The Military Commissioner, upon receiving the verse, said, 'Selling paper money in the Taishan Temple.' He then went to visit Yang Danian, but Yang Danian had already passed away at the age of forty-seven. His posthumous title was Wen (Civil) (from Wuyi Collection, Wudeng Huiyuan, Song History). Li Gongwu His given name was Zunxu (Following Auspiciousness). He was from Shangdang. He passed the imperial examination and married Princess Wanshou (Longevity) as his wife, serving as the駙馬都尉 (Consort Commandant). He rose through the ranks to become the Jiedushi (Military Governor) of the Zhenguo Army. He valued simplicity and had integrity. During the Tiansheng period (1023-1032), he requested the Empress Dowager to return power to the Emperor, which was praised by commentators. He regularly explored the essence of the Buddhist teachings, without interruption in cold or heat. He received the mind-dharma from Chan Master Guyin (Valley Hermitage). He once wrote a verse saying: 'To study the Way, one must be an iron man, making a decisive judgment in one's heart. Go straight to unsurpassed Bodhi, and do not concern yourself with right and wrong.' Li Gongwu did not enjoy being an official and requested to retire to the mountains like Wei Sili of the Tang Dynasty, but this was not permitted. He was a Dharma friend with Yang Danian and Chan Master Ciming (Compassionate Brightness). After Yang Danian passed away, Li Gongwu wore mourning clothes for him. In the year he was about to pass away, he sent someone to invite Chan Master Ciming to Tangming. A month after Chan Master Ciming arrived, Li Gongwu fell ill. On his deathbed, he drew a circle and wrote a verse saying: 'The world is without reliance, mountains and rivers are without obstruction. The great ocean is a tiny dust mote, Mount Sumeru fits within a mustard seed. Picking up the turban, loosening the belt. If you seek life and death'
。問取皮袋。慈明問曰如何是本來佛性。公武曰今日熱如昨日。隨問曰臨行一句作么生。慈明曰。本來無掛礙。隨處任方圓。公武曰。晚來倦甚。更不答話。遂泊然而逝。仲子端愿。官大尉。亦篤志祖道。築室后圃。邀達觀禪師處之。朝夕咨參。至忘寢食。一日問達觀曰。天堂地獄畢竟是有是無。達觀曰。諸佛向無中說有。眼見空花。太尉就有里尋無。手撈水月。堪笑眼前見牢獄不避。心外聞天堂欲生。殊不知忻怖在心。善惡成境。太尉但了自心。自然無惑。曰心如何了。達觀曰善惡都莫思量。曰不思量後心歸何所。達觀曰且請太尉歸宅。曰祇如人死後心歸何所。達觀曰未知生焉知死。曰生則已知。達觀曰生從何來。端愿擬對。達觀揕其胸曰。祇在這裡。思量則甚。端愿曰。會也。只知貪程不覺蹉路。達觀拓開曰百年一夢。端愿說偈曰。三十八歲。懵然無知。及其有知。何異無知。滔滔汴水。隱隱隋堤。師其歸矣。箭浪東馳。端愿立朝有直節。以太子太保致仕終(五燈會元．宋史)。
知歸子曰。楊李二公不捨塵勞頓明本有。遂超然于生死之際。偉哉。初機學人往往厭動求靜。靜不可得。煩惱攻中。業系日強。妄希解脫。難矣。即奈何不取鏡於二公也。
汪大紳曰。廣慧．達觀皆得臨濟機用。所以能了當
【現代漢語翻譯】 現代漢語譯本 問（僧人）索要皮袋。慈明禪師問道：『如何是本來佛性？』公武（居士名）回答說：『今日熱得和昨日一樣。』（僧人）隨即問道：『臨終一句作何說？』慈明禪師說：『本來無掛礙，隨處任方圓。』公武說：『晚來很疲倦，不再回答了。』於是安然而逝。仲子端愿（居士名），官至大尉，也篤信禪宗。在後園建造房屋，邀請達觀禪師居住，早晚請教參禪，甚至忘記了睡眠和飲食。一日問達觀禪師：『天堂地獄，究竟是有還是沒有？』達觀禪師說：『諸佛向無中說有，眼見空花；太尉就在有里尋無，手撈水月。可笑你眼前明明看見牢獄卻不躲避，心外聽說有天堂就想往生。殊不知喜悅和恐懼都在心中，善惡才形成境界。太尉只要明瞭自心，自然就沒有疑惑。』（端愿）問：『心如何明瞭？』達觀禪師說：『善惡都不要思量。』（端愿）問：『不思量后，心歸向何處？』達觀禪師說：『且請太尉回家。』（端愿）問：『如果人死後，心歸向何處？』達觀禪師說：『未知生，焉知死？』（端愿）說：『生則已知。』達觀禪師說：『生從何來？』端愿想要回答，達觀禪師用手捶擊他的胸口說：『就在這裡！思量什麼！』端愿說：『明白了！只知道貪圖路程，不覺錯過了道路。』達觀禪師開導說：『百年如一夢。』端愿說偈語道：『三十八歲，懵然無知；及其有知，何異無知。滔滔汴水，隱隱隋堤（隋朝修建的堤壩）。師其歸矣，箭浪東馳。』端愿在朝廷為官有正直的節操，以太子太保的身份退休而終。（出自《五燈會元》和《宋史》） 知歸子說：楊公和李公不捨棄世俗的辛勞，頓悟了本有的佛性，於是超越了生死。多麼偉大啊！初學佛法的人往往厭惡動而追求靜，但靜卻不可得，煩惱侵襲內心，業力日益增強，妄想希求解脫，難啊！怎麼不向楊公和李公學習呢？ 汪大紳說：廣慧禪師和達觀禪師都得到了臨濟宗的機鋒妙用，所以能夠明瞭決斷。
【English Translation】 English version Asked for a skin bag. Chan Master Ciming asked, 'What is the original Buddha-nature?' Layman Gongwu replied, 'Today is as hot as yesterday.' The monk then asked, 'What is the final word at the moment of death?' Chan Master Ciming said, 'Originally there are no attachments, free to be square or round everywhere.' Gongwu said, 'I am very tired this evening and will not answer any more questions.' Then he passed away peacefully. Zhongzi Duanyuan (a layman's name), who held the official position of Grand Commandant, was also a devout follower of the Zen path. He built a house in the back garden and invited Chan Master Daguan to reside there, consulting him morning and evening, even forgetting sleep and food. One day, he asked Chan Master Daguan, 'Is there ultimately a heaven and hell, or not?' Chan Master Daguan said, 'The Buddhas speak of existence from non-existence, seeing empty flowers; Grand Commandant, you seek non-existence in existence, trying to scoop up the moon in the water. It is laughable that you see the prison before your eyes and do not avoid it, and hear of heaven outside your mind and desire to be born there. You do not know that joy and fear are in the mind, and good and evil create realms. Grand Commandant, if you understand your own mind, you will naturally have no doubts.' (Duanyuan) asked, 'How can the mind be understood?' Chan Master Daguan said, 'Do not think about good or evil.' (Duanyuan) asked, 'After not thinking, where does the mind go?' Chan Master Daguan said, 'Please return home, Grand Commandant.' (Duanyuan) asked, 'If a person dies, where does the mind go?' Chan Master Daguan said, 'If you do not know life, how can you know death?' (Duanyuan) said, 'I know about life.' Chan Master Daguan said, 'Where does life come from?' Duanyuan was about to answer, but Chan Master Daguan struck his chest and said, 'It is right here! What are you thinking about!' Duanyuan said, 'I understand! I only knew how to rush on the journey, not realizing I had missed the road.' Chan Master Daguan enlightened him, saying, 'A hundred years is like a dream.' Duanyuan spoke a verse: 'At thirty-eight, I was ignorant; having knowledge, what difference is there from having no knowledge? The surging Bian River, the faint Sui Dyke (a dyke built during the Sui Dynasty (581-618)). The master has returned, the arrow-like waves rush eastward.' Duanyuan had integrity in the court and retired as Grand Guardian of the Crown Prince. (From the Wudeng Huiyuan and the History of the Song Dynasty). Master Zhigui said: Lord Yang and Lord Li did not abandon worldly affairs but suddenly understood their inherent Buddha-nature, and thus transcended the realm of life and death. How great! Beginners in Buddhism often dislike movement and seek stillness, but stillness cannot be attained. Afflictions attack the mind, and karmic bonds grow stronger day by day. Vainly hoping for liberation is difficult. Why not take these two lords as examples? Wang Dashen said: Chan Master Guanghui and Chan Master Daguan both attained the skillful use of Linji's (Rinzai's) teachings, so they were able to clearly decide.
人大事。近來知解之流。祇向人如何若何怎麼怎麼。弄得人𨁝跳者只管𨁝跳去。貪程者只管貪程去。看你何日是了。悲夫。 卍新續藏第 88 冊 No. 1646 居士傳
居士傳二十一
晁王文富張趙傳
晁明遠
名迥。世為清豐人。父儉。徙家彭門。明遠幼能文。太平興國五年登進士第。至道末官翰林學士。性樂易淳固。服道甚篤。歷官臨事未嘗挾情害人。真宗數稱為長者。初受學于劉海蟾。得煉形服氣之術。後學釋氏。以止觀為宗。在禁苑中與同僚偶坐。有汲水者趨而過。語同僚曰。觀空純熟。目無全人。所著書有道院別集。多發明空理。其一云。人生世間。其夢無數。無數之夢。一一稱我。一一之我。豈非空乎。歷劫之中。其身無數。無數之身。一一稱我。一一之我。又非空乎。夢既是空。身亦如夢。何以迷著。唸唸爭空。又云。人生有身。而後有名。人人各以身名自執。為我己之身名。自無始來。生化出沒亦已無數。不知定以何時何處之身執為我耶。定以何時何處之名垂之不朽耶。靜思好身後名者不亦悠悠哉。又作七審。一一切妄念能息否。二一切外緣稍簡省否。三一切觸境能不動否。四一切語言能慎密否。五一切黑白滅分別否。六夢想之間不顛倒否。七方寸之中得恬愉
否。書之座右。終身自考以驗道力。仁宗即位。以太子少保致仕。居昭德坊。里名其堂曰凝寂。時習安坐。鞭心入理。晝課心經。夜則數息。戒家人無輒有請。其夫人密覘之。見其瞑目端坐。鬚髮搖風。凝然如木偶。一夕夢遊西北方國。入大山洞中。群僧列而誦經。明遠合掌禮之。顧見一道士嚮明遠作禮。趨而避之。居一月卒。年八十四。謚文元。其後李昌齡紀明遠事。謂其前生實凈居天主云(東都事略．道院錄．法藏碎金．文元逸事)。
王子正
名隨。河陽人。登進士甲科。歷知州郡。其為政外嚴而內寬。居常慕裴公美之為人。以御史中丞出鎮錢塘。往興教寺謁小壽禪師。機語契合。自是踐履日深竟明大法。時長水法師子璇疏首楞嚴經既成。屬子正為之序。序曰。大佛頂義密因了義首楞嚴經者。乃竺干之洪範。法苑之寶典也。昔能仁以出震五天。獨尊三界。舍金輪而啟物。現玉毫而應世。觀四生之受苦也惠濟庶物。愍群機之未悟也力垂善誘。於是俯仰至理述宣微言。辟大慈之門。廓真如之海。以為一切諸法唯依妄念而起。一切眾生不出因緣而有。乃知生死輪轉貪慾為本。修證常樂禪慧為宗。則斯經也可以辨識諸魔。破滅七趣。謂止及觀。修圓覺妙明之心。發真歸元。證上乘至極之道。懿夫般剌譯其義
【現代漢語翻譯】 現代漢語譯本： 不，他將書放在座位旁邊，終身通過自學來驗證自己的道力。仁宗（1022年）即位后，他以太子少保的身份退休。居住在昭德坊，坊里的人們稱他的住所為『凝寂』。他經常練習靜坐，深入研究義理。白天學習《心經》，晚上則練習數息。他告誡家人不要輕易打擾他。他的夫人偷偷觀察他，看到他閉著眼睛端坐，鬚髮隨著風搖動，像一個凝固的木偶。一天晚上，他夢遊到西北方的國家，進入一座大山洞中，一群僧侶排列著誦經。明遠合掌向他們行禮，回頭看見一個道士嚮明遠作揖，他趕緊避開。住了一個月後去世，享年八十四歲，謚號文元。後來，李昌齡記錄了明遠的事蹟，說他的前世實際上是凈居天的天主。 王子正，名隨，是河陽人。考中進士甲科，歷任知州郡。他為官的特點是外表嚴厲而內心寬厚。他一直仰慕裴公的美好品德。以御史中丞的身份出鎮錢塘。前往興教寺拜訪小壽禪師，他們的談話非常投機，從此以後，他實踐佛法的程度日益加深，最終明白了佛法的大道理。當時，長水法師子璇註釋《首楞嚴經》完成，請子正為之作序。序中寫道：『《大佛頂義密因了義首楞嚴經》是竺干（印度）的《洪範》，是法苑（佛法園林）的寶典。過去，能仁（釋迦牟尼佛）以其震懾五天的力量，成為三界中唯一的尊者。他捨棄了金輪王的地位而開啟教化，顯現玉毫光明而應世。他觀察到四生（胎生、卵生、濕生、化生）所受的痛苦，因此惠及庶物；他憐憫眾生根機尚未覺悟，因此盡力善加引導。於是，他俯察仰觀至理，闡述微妙的語言，開闢大慈悲之門，擴充套件真如之海，認為一切諸法都依妄念而生起，一切眾生都因因緣而存在。因此，我們知道生死輪迴的根本是貪慾，修證常樂的禪定和智慧是根本宗旨。那麼，這部經就可以用來辨識各種魔障，破滅七趣（地獄、餓鬼、畜生、人、阿修羅、天），通過止和觀，修習圓滿覺悟、光明澄澈的心，啓發真實，迴歸本源，證得上乘至極的道。般剌（般剌密諦）翻譯了它的意義。』
【English Translation】 English version: No, he placed the book beside his seat and spent his life self-studying to verify his Dao power. After Emperor Renzong (1022 AD) ascended the throne, he retired with the title of Junior Guardian of the Crown Prince. He lived in Zhaode Ward, and the people in the ward called his residence 'Ningji' (Abode of Tranquility). He often practiced seated meditation, deeply studying the principles. During the day, he studied the Heart Sutra, and at night, he practiced counting breaths. He warned his family not to disturb him casually. His wife secretly observed him and saw him sitting upright with his eyes closed, his beard and hair swaying in the wind, like a solidified wooden puppet. One night, he dreamed of traveling to a northwestern country, entering a large mountain cave, where a group of monks were lined up chanting scriptures. Mingyuan put his palms together and saluted them, then turned around and saw a Taoist priest bowing to Mingyuan, and he quickly avoided him. He died after living there for a month, at the age of eighty-four, and was posthumously named Wenyuan. Later, Li Changling recorded Mingyuan's deeds, saying that his previous life was actually the Lord of the Pure Abode Heaven. Wang Zizheng, named Sui, was from Heyang. He passed the highest imperial examination and served as a prefect in various prefectures. His characteristic as an official was that he was strict on the outside but lenient on the inside. He always admired the fine character of Duke Pei. He was sent to Hangzhou as the Vice Censor-in-chief. He visited Zen Master Xiaoshou at Xingjiao Temple, and their conversation was very congenial. From then on, his practice of Buddhism deepened day by day, and he finally understood the great principles of Buddhism. At that time, Dharma Master Zixuan of Changshui had completed his commentary on the Shurangama Sutra and asked Zizheng to write a preface for it. The preface reads: 'The Great Buddha Crown, with its secret cause and perfect meaning, the Shurangama Sutra is the Hong Fan (Great Plan) of Zhugan (India), and the precious canon of the Dharma garden (Buddhist Dharma garden). In the past, the Able One (Sakyamuni Buddha) used his power to shake the five heavens and became the only venerable one in the three realms. He abandoned the position of the Golden Wheel King to initiate teaching, and manifested the light of the urna to respond to the world. He observed the suffering of the four births (womb-born, egg-born, moisture-born, transformation-born), so he benefited all things; he pitied the unenlightened faculties of sentient beings, so he tried his best to guide them. Therefore, he looked up and down at the ultimate truth, expounded subtle words, opened the door of great compassion, and expanded the sea of true suchness, believing that all dharmas arise from delusional thoughts, and all sentient beings exist because of causes and conditions. Therefore, we know that the root of the cycle of birth and death is greed, and the fundamental principle is the cultivation of constant joy, meditation, and wisdom. Then, this sutra can be used to identify various demonic obstacles, destroy the seven realms (hell, hungry ghosts, animals, humans, asuras, heavens), and through cessation and contemplation, cultivate the mind of perfect enlightenment and clear luminosity, inspire truth, return to the origin, and attain the supreme and ultimate path. Banla (Paramiti) translated its meaning.'
。房相筆其文。今釋璇師學識兼高。辨才無礙。以是經典為時教於一代。分妙理於十門。功濟大千。道傳不二。信受則為世津樑。開悟則入佛知見。乃題經以作疏。因疏以明理。故可以開前疑而決后滯。披迷云而睹慧日。隨志在外護。慚無內學。因獲覽閱。輒述序引。歸依法寶。幸精究于真詮。讚揚佛乘。愿普沾于勝果。嘗刪次傳燈錄為玉英集。行於世。明道中參知政事。臨終書偈曰。畫堂燈不滅。彈指向誰說。去住本尋常。春風掃殘雪。贈中書令。謚章惠(東都事略．五燈會元．楞嚴經疏序)。
文寬夫
名彥博。汾州介休人也。歷仕仁英神哲四朝。出入將相五十餘年。官至太師。嘗兼譯經潤文使。封潞國公。初鎮北京。時華嚴洞老來別。寬夫曰。法師老矣復何往。曰入滅去。寬夫以為戲言。既去。使人候之。果入滅矣。大異之。及阇維。親往臨視。以琉璃瓶置座前祝曰。佛法果靈。愿舍利入吾瓶。俄有煙自空而降入瓶中。傾之獲舍利無算。乃皈信佛法。晚向道益力。專念阿彌陀佛。晨夕行坐未嘗少懈。發願云。愿我常精進。勤修一切善。愿我了心宗。廣度諸含識。居京師與凈嚴法師集十萬人為凈土會。年九十二卒。謚忠烈(東都事略．林間錄．佛祖統紀．佛法金湯)。
富彥國
名弼。
【現代漢語翻譯】 房相（宰相房玄齡）親自為他撰寫文章。如今釋璇師學識淵博，辯才無礙，以這部經典作為一代的教誨，將精妙的道理分為十個方面來闡述，功德普及大千世界，所傳之道獨一無二。信奉接受它，就能成為世間的津樑；開啟覺悟，就能進入佛的知見。於是為經書題寫疏文，通過疏文來闡明道理，所以能夠解開之前的疑惑，解決後來的滯礙，撥開迷惑的雲霧，見到智慧的太陽。我雖然志向在外護持，慚愧自己沒有內在的學問，因此有幸得以瀏覽閱讀，於是寫下這篇序言。歸依佛法僧三寶，希望能夠精深地研究真正的詮釋，讚揚佛的教法，愿普遍地沾染殊勝的果報。我曾經刪減整理《傳燈錄》，編成《玉英集》，在世間流傳。明道（宋仁宗年號，1032-1033年）年間，擔任參知政事，臨終時寫下偈語說：『畫堂的燈火不會熄滅，彈指的意義向誰訴說？去和住本來就是尋常事，春風掃去殘留的雪。』追贈中書令，謚號章惠（《東都事略》、《五燈會元》、《楞嚴經疏序》）。
文寬夫
名彥博，是汾州介休人。歷經仁宗、英宗、神宗、哲宗四朝，出入將相五十年，官至太師。曾經兼任譯經潤文使，被封為潞國公。當初鎮守北京時，華嚴洞的老僧前來告別，寬夫問：『法師年老了，又要到哪裡去呢？』老僧說：『入滅去。』寬夫認為這是戲言。老僧離開后，派人去打聽，果然入滅了，感到非常驚異。等到火化時，親自前去觀看，用琉璃瓶放在座位前祝願說：『佛法如果靈驗，愿舍利進入我的瓶中。』不久，有煙從空中降落到瓶中。傾倒出來，得到無數舍利。於是皈依信奉佛法。晚年向道的意志更加堅定，專心念誦阿彌陀佛，早晚的行走坐臥沒有絲毫懈怠。發願說：『愿我常常精進，勤奮地修習一切善事；愿我明瞭心宗，廣泛地度化各種有情眾生。』居住在京城時，與凈嚴法師聚集十萬人組成凈土會。九十二歲去世，謚號忠烈（《東都事略》、《林間錄》、《佛祖統紀》、《佛法金湯》）。
富彥國
名弼。
【English Translation】 Fang Xiang (Chancellor Fang Xuanling) personally wrote the text for him. Now, Master Shi Xuan has extensive knowledge and unimpeded eloquence, using this classic as a teaching for the generation, dividing the subtle principles into ten aspects to explain, with merits benefiting the entire universe, and the transmitted path being unique. Believing and accepting it will make one a bridge to the world; opening enlightenment will enter the Buddha's knowledge and vision. Therefore, he inscribed a commentary for the scripture, using the commentary to clarify the principles, so it can resolve previous doubts and solve later stagnation, dispel the clouds of confusion and see the sun of wisdom. Although I aspire to protect externally, I am ashamed of not having internal learning, so I am fortunate to browse and read, and then write this preface. I take refuge in the Triple Gem (Buddha, Dharma, Sangha), hoping to deeply study the true interpretation, praising the Buddha's teachings, and wishing to universally receive the supreme fruit. I once abridged and compiled the 'Transmission of the Lamp' into the 'Jade Flower Collection', which circulated in the world. During the Mingdao period (1032-1033 AD) of Emperor Renzong of Song, he served as a Participating Counselor in Government Affairs. At the time of his death, he wrote a verse saying: 'The lamp in the painted hall will not go out, to whom shall I tell the meaning of snapping fingers? Going and staying are originally ordinary matters, the spring breeze sweeps away the remaining snow.' He was posthumously awarded the title of Minister of the Department of State Affairs and given the posthumous name Zhanghui (from 'Dongdu Sh략', 'Wudeng Huiyuan', 'Lengyan Jing Shu Xu').
Wen Kuanfu
His name was Yanbo, and he was from Jiexiu, Fenzhou. He served through the four reigns of Emperors Renzong, Yingzong, Shenzong, and Zhezong, serving as a minister for more than fifty years, reaching the position of Grand Preceptor. He also served as the Commissioner for Translating Scriptures and Polishing Texts, and was granted the title of Duke of Lu. When he was initially stationed in Beijing, an old monk from Huayan Cave came to bid farewell. Kuanfu asked, 'Master, you are old, where are you going?' The old monk said, 'To enter Nirvana.' Kuanfu thought it was a joke. After the old monk left, he sent someone to inquire, and indeed the old monk had entered Nirvana, which greatly surprised him. When the cremation took place, he personally went to observe, placing a crystal bottle in front of the seat and praying, 'If the Buddha's Dharma is efficacious, may the relics enter my bottle.' Soon, smoke descended from the sky into the bottle. When poured out, countless relics were obtained. Therefore, he took refuge in the Buddha's Dharma. In his later years, his will to follow the path became even stronger, focusing on reciting Amitabha Buddha, and never slacking in walking, standing, sitting, or lying down, morning and evening. He made a vow, saying, 'May I always be diligent, diligently cultivating all good deeds; may I understand the Mind School, and extensively liberate all sentient beings.' While residing in the capital, he and Dharma Master Jingyan gathered ten thousand people to form a Pure Land assembly. He passed away at the age of ninety-two and was given the posthumous name Zhonglie (from 'Dongdu Sh략', 'Linjian Lu', 'Fozu Tongji', 'Fofa Jintang').
Fu Yanguo
His name was Bi.
河南人。慶曆中與文寬夫並相天下。稱為富文。封鄭國公。趙閱道嘗貽書䇿之曰。執事富貴已極。道德甚盛。所未甚留意者如來一大事因緣而已。愿益勉之。彥國以為然。守亳州日。聞修颙禪師主投子。遂往參謁。颙見即呼曰。相公已入來。富弼猶在外。彥國汗出浹背有省。即延至府中居兩月。日有發明。后呈颙書曰。弼遭遇和尚。即無始以來忘失事一旦認得。此後定須拔出生死海。不是尋常恩知。雖盡力道斷道不出也。年八十餘卒。元祐初加太師。謚文忠(東都事略．五燈會元．湘湖野錄)。
張安道
名方平。宋城人。累官太子太師。敡歷中外。望重一世。慶曆中為滁州守。游瑯玡山。抵藏院。偶見楞伽經。取視之。恍然如獲舊物。讀至世間離生滅。猶如虛空華。宿障冰釋。遂明心要。作偈曰。一念在生滅。千機縛有無。神鋒輕舉處。透出走盤珠。暮年以此經授蘇子瞻。輔以錢三十萬使印施江淮間。王介甫問安道曰。孔孟去世后千餘年。絕無人焉。何也。安道曰。豈為無人。亦有過之者。介甫曰何人。安道曰。馬祖一。汾陽無業。雪峰存。巖頭奯。丹霞然。雲門偃。介甫未喻。安道曰。儒門淡泊。收拾不住。皆歸釋氏耳。介甫歎服。后以語張天覺。天覺撫幾曰。至哉此論也。卒謚文定(東坡文集．佛
【現代漢語翻譯】 現代漢語譯本： 富弼，河南人。慶曆年間（1041-1048年）與文寬夫一同在朝廷擔任宰相，以文才和富有著稱，被封為鄭國公。趙閱道曾經寫信勸誡他說：『您的富貴已經達到了頂點，道德也非常高尚，唯一沒有太留意的是如來（Tathagata，佛的稱號）的一大事因緣（緣起，指佛陀出世度化眾生的根本原因）而已，希望您更加勉勵自己。』富弼認為他說得對。在亳州做地方官時，聽說修颙禪師在投子山主持禪院，於是前去參拜。修颙禪師一見到他就說：『相公（對富弼的尊稱）已經進來了，富弼還在外面。』富弼聽后汗流浹背，若有所悟，隨即邀請修颙禪師到府上住了兩個月，每天都有新的領悟。後來，富弼呈給修颙禪師一封信，信中說：『富弼有幸遇到和尚您，一下子就認識了從無始以來就忘記的事情，此後一定要拔出生死苦海，這不是尋常的恩情，即使竭盡全力也難以報答。』富弼八十多歲去世，元祐初年（1086年）被追贈為太師，謚號文忠。
張安道 名方平，宋城人。歷任太子太師等官職，經歷內外官場，德高望重。慶曆年間（1041-1048年）擔任滁州太守，遊覽瑯琊山時，來到藏院，偶然看到《楞伽經》（Laṅkāvatāra Sūtra，大乘佛教的重要經典），拿起來閱讀，感覺好像得到了舊物一樣。讀到『世間離生滅，猶如虛空華』時，宿世的業障像冰一樣融化，於是明白了心要。他作偈說：『一念在生滅，千機縛有無。神鋒輕舉處，透出走盤珠。』晚年將這部經傳授給蘇子瞻（蘇軾），並資助三十萬錢，讓他印刷施捨于江淮一帶。王介甫（王安石）問張安道說：『孔子、孟子去世一千多年後，就沒有人了嗎？』張安道說：『難道說沒有人嗎？也有超過他們的人。』王介甫問：『什麼人？』張安道說：『馬祖（Mazu Daoyi，唐代禪宗大師）一人，汾陽無業（Fenyang Wuye，宋代禪宗大師），雪峰存（Xuefeng Cun，唐末五代禪宗大師），巖頭奯（Yantou Quanhuo，唐代禪宗大師），丹霞然（Danxia Tianran，唐代禪宗大師），雲門偃（Yunmen Wenyan，唐末五代禪宗大師）。』王介甫不明白他的意思。張安道說：『儒家清淡，難以挽留，都歸於釋氏（佛教）了。』王介甫歎服。後來將此話告訴張天覺，張天覺拍著桌子說：『這話太精闢了！』張安道去世后，謚號文定。
【English Translation】 English version: Fu Bi, a native of Henan. During the Qingli era (1041-1048) of the Song Dynasty, he served as a prime minister alongside Wen Kuanfu, known for his literary talent and wealth, and was granted the title Duke of Zheng. Zhao Yuedao once wrote to him, advising: 'Your wealth and honor have reached their peak, and your virtue is highly esteemed. The only thing you haven't paid much attention to is the great matter of the Tathagata's (Tathagata, an epithet of the Buddha) one great condition (緣起, referring to the fundamental reason for the Buddha's appearance in the world to liberate sentient beings). I hope you will encourage yourself further.' Fu Bi agreed with him. While serving as a local official in Bozhou, he heard that Chan Master Xiu Yong was presiding over the Touzi Monastery, so he went to pay his respects. Upon seeing him, Chan Master Xiu Yong immediately exclaimed: 'The Prime Minister (a respectful title for Fu Bi) has already entered, but Fu Bi is still outside.' Hearing this, Fu Bi broke into a sweat and seemed to have an awakening. He then invited Chan Master Xiu Yong to stay in his residence for two months, during which he gained new insights every day. Later, Fu Bi presented Chan Master Xiu Yong with a letter, in which he wrote: 'I, Fu Bi, am fortunate to have met you, Reverend, and have instantly recognized what I had forgotten since beginningless time. From now on, I must escape the sea of birth and death. This is no ordinary kindness, and even if I exert all my strength, I cannot repay it.' Fu Bi passed away at the age of eighty-odd. In the early years of the Yuanyou era (1086), he was posthumously awarded the title of Grand Preceptor and the posthumous name Wenzhong.
Zhang Andao Also named Fangping, a native of Songcheng. He successively held positions such as the Grand Preceptor of the Crown Prince, experiencing both internal and external officialdom, and was highly respected. During the Qingli era (1041-1048), he served as the prefect of Chuzhou. While visiting Mount Langya, he came to the Zang Monastery and happened to see the Laṅkāvatāra Sūtra (楞伽經, an important scripture of Mahayana Buddhism). He picked it up and read it, feeling as if he had found something old. When he read the line 'The world is apart from arising and ceasing, like flowers in the sky,' his karmic obstacles from past lives melted away like ice, and he understood the essence of the mind. He composed a verse saying: 'A single thought is in arising and ceasing, a thousand machines bind existence and non-existence. Where the divine blade is lightly raised, it pierces through the rolling pearl.' In his later years, he passed this scripture on to Su Zizhan (Su Shi), and subsidized 300,000 coins to have it printed and distributed in the Jianghuai area. Wang Jiefu (Wang Anshi) asked Zhang Andao: 'More than a thousand years after the deaths of Confucius and Mencius, has there been no one?' Zhang Andao said: 'How can you say there has been no one? There have also been those who surpassed them.' Wang Jiefu asked: 'Who?' Zhang Andao said: 'Mazu (Mazu Daoyi, a Chan master of the Tang Dynasty) alone, Fenyang Wuye (汾陽無業, a Chan master of the Song Dynasty), Xuefeng Cun (雪峰存, a Chan master of the late Tang and Five Dynasties period), Yantou Quanhuo (巖頭奯, a Chan master of the Tang Dynasty), Danxia Tianran (丹霞然, a Chan master of the Tang Dynasty), Yunmen Wenyan (雲門偃, a Chan master of the late Tang and Five Dynasties period).' Wang Jiefu did not understand his meaning. Zhang Andao said: 'Confucianism is bland and difficult to retain, and all return to Buddhism.' Wang Jiefu was impressed. Later, he told this to Zhang Tianjue, who slapped the table and said: 'This statement is most profound!' After Zhang Andao passed away, he was posthumously named Wending.
祖統紀)。
趙閱道
名忭。衢州西安人。氣宇清逸。喜慍不形於色。仁宗朝官御史。勁直敢言。神宗朝擢參知政事。屢陳新法之害。歷知諸州。民懷其惠。閱道年四十餘。屏去聲色。居常蔬食。究心宗教。初在衢與慧來禪師游。慧來不容措一辭。及在青州時時冥坐。忽聞雷震。大悟作偈曰。默坐公堂虛隱幾。心源不動湛如水。一聲霹靂頂門開。喚起從前自家的。慧來聞而笑曰。趙閱道撞彩耳。元豐初以太子太保致仕。作高齋居之。禪誦精嚴。日延一僧與之對飯。嘗作偈曰。腰佩黃金已退藏。箇中消息也尋常。時人要識高齋老。只是柯村趙四郎。注云。切忌錯認。日所為事。夜必露香以告于天。七年卒。年七十七。先期遍辭親友。其子屼。見其形色異常。問後事。閱道厲聲叱之。遺慧來書曰。非師平日警誨。至此必不得力矣。少頃趺坐而化(東都事略．五燈會元．趙清獻集)。
知歸子曰。明遠之學于天臺三觀之旨。知所致力矣。子正與楊大年並號參禪有得。觀其去來之際。非其驗耶。文富張趙平生勛德具載於史。予獨序其學道之始卒。以著其所存者如此。
汪大紳云。以文富勛名若未了此一著。亦祇是一場大夢耳。讀至此。令我勛名之念冰消矣。 卍新續藏第 88 冊 No. 164
6 居士傳
居士傳二十二
楊次公王敏仲傳
楊次公
名杰。生於無為州。自號曰無為子。元豐中官太常。初好禪宗。歷參諸老宿不契。既從天衣禪師游。天衣每引龐公機語令參究。及奉祠泰山。一日雞初鳴。睹日出如盤涌。忽大悟。易龐公偈曰。男大須婚。女大須嫁。討甚閑工夫。更說無生話。書寄天衣。天衣然之。嘗示僧曰。學道之人。十二時中常須照顧。不見南泉道。三十年看一頭水牯牛。若犯人苗稼。擿鼻拽回。如今變成露地白牛。裸裸地放他不肯去。諸人長鬚著精采。不可說禪時便有道理。洗菜作務時便無知也。如雞抱卵。若是一刻拋離。暖氣不接。不成種子。如今萬境森羅。六根煩動。略失照顧便致喪身失命。不是小事也。熙寧末以母憂歸。閑居閱藏經。遂歸心凈土。繪丈六阿彌陀佛。隨身觀念。憫諸眾生溺心五濁輪轉無已不知出離。而參禪人又輒視凈土為權教。妄生異見。深負諸佛大悲方便導引之心。適同時王敏仲撰凈土決疑整合。次公為之序。其辭曰。大愿聖人從凈土來。來實無來。深心凡夫往凈土去。去實無去。彼不來此。此不往彼。而其聖凡會遇。兩得交際者何也。彌陀光明如大圓月。遍照十方。水清而靜則月現全體。月非趣水而遽來。水濁而動則月無定光。月非
舍水而遽去。在水則有清濁動靜。在月則無趣捨去來。故華嚴解脫長者云。知一切佛。猶如影像。自心如水。彼諸如來不來至此。我不往彼。我若欲見安樂世界阿彌陀佛。隨意即見。是知眾生注念。定見彌陀。彌陀來迎。極樂不遠。乃稱性實言。非權教也。凈土無慾。非欲界也。其國地居。非色界也。生有形相。非無色界也。一切眾生未悟正覺。處大夢中。六道升沉。未嘗休止。諸天雖樂。報盡相衰。修羅方瞋。戰爭互勝。旁生飛走。啖食相殘。鬼神幽陰。飢渴困逼。地獄長夜。痛楚號呼。得生人趣固已為幸。然而生老病死眾苦嬰纏。惟是凈方更無諸苦。蓮胞托質。無生苦也。寒暑不遷。無老苦也。身非分段。無病苦也。壽命無量。無死苦也。無父母妻子。無愛別離也。上善人聚會。無怨憎會也。華裓香食珍寶受用。無求不得。無窮困也。觀照空寂。無蘊苦也。悲濟有情。欲生則生。不住寂滅。非二乘也。智照生死。得不退轉。非凡夫也。三界蕩然。譬如四裔。丘陵坑坎。穢腐所積。溪壑阻絕。孰為津樑。乃有狂人迷路於此。惡獸魑魅惱害雜居。刀兵水火或時傷暴。風霜霹靂凌厲摧攝。罔知城域可以庇覆。飲食衣服未或充足。甘受是苦不求安樂。有佛釋迦是大導師。指清凈土是安樂國。無量壽佛是凈土師。爾諸眾生但
【現代漢語翻譯】 現代漢語譯本 捨棄水就匆忙離去。水有清濁動靜的變化，而月亮則沒有喜歡或厭惡，來或去。所以《華嚴經》中解脫長者說：『瞭解一切佛，猶如影像，自心如水。那些如來不會來到這裡，我也不會去那裡。我如果想見安樂世界（指西方極樂世界）的阿彌陀佛（Amitabha），隨時都可以見到。』由此可知，眾生專注思念，必定能見到阿彌陀佛，阿彌陀佛前來迎接，極樂世界並不遙遠。這乃是符合本性的真實之言，不是權宜之教。凈土沒有慾望，不是欲界（Kāmadhātu）。那裡的國土是地居，不是（此處原文缺失，無法翻譯）。往生者有形相，不是無（此處原文缺失，無法翻譯）。 一切眾生尚未覺悟真正的覺悟，處於大夢之中，在六道（六種輪迴的境界）中上升下沉，從未停止。諸天雖然快樂，但福報享盡時也會衰敗；修羅（Asura）常常嗔怒，互相爭鬥；旁生（動物）飛奔走動，互相殘食；鬼神（Preta）處於幽暗之中，遭受飢渴的困擾；地獄（Naraka）漫長黑暗，充滿痛苦的號叫。能夠轉生為人道已經算是幸運的了，然而仍然被生老病死等各種痛苦所纏繞。只有凈土（Śuddhākṣetra）沒有這些痛苦。在蓮花花苞中化生，沒有出生的痛苦；沒有寒暑的變化，沒有衰老的痛苦；身體不是分段的，沒有疾病的痛苦；壽命無量，沒有死亡的痛苦；沒有父母妻子，沒有愛別離的痛苦；都是上善之人聚會，沒有怨憎相會的痛苦；華麗的衣服、香美的食物、珍貴的寶物，都能隨意享用，沒有求不得的困苦；觀照空性寂滅，沒有五蘊（Skandha）的苦惱；慈悲救濟有情眾生，想往生就往生，不執著于寂滅，不是二乘（聲聞和緣覺）的境界；智慧照見生死，得到不退轉的境界，不是凡夫的境界。 三界（欲界、色界、無色界）空空蕩蕩，譬如邊遠的地區，到處是丘陵坑洼，堆積著污穢腐爛之物，溪流山谷阻隔，誰來做渡河的橋樑？就像有迷路的人在這裡，惡獸魑魅雜居，進行惱害，刀兵水火有時造成傷害，風霜雷電猛烈摧殘。不知道有城池可以庇護，飲食衣服沒有充足，甘願忍受這些痛苦而不尋求安樂。有佛釋迦（Śākyamuni）是大導師，指引清凈的凈土是安樂之國，無量壽佛（Amitāyus）是凈土的導師，你們這些眾生只要
【English Translation】 English version They abandon the water and hastily depart. Water has clarity and turbidity, movement and stillness. The moon has no preferences, no coming or going. Therefore, the Elder 解脫 (Vimoksha) in the Avatamsaka Sutra says: 'Knowing all Buddhas is like seeing reflections; one's own mind is like water. Those Tathagatas do not come here, and I do not go there. If I wish to see Amitabha (Amitabha) Buddha of the Land of Bliss (Sukhāvatī), I can see him at will.' From this, we know that if sentient beings focus their minds, they will surely see Amitabha, and Amitabha will come to greet them. The Land of Bliss is not far away. These are truthful words that accord with reality, not expedient teachings. The Pure Land has no desires; it is not the Desire Realm (Kāmadhātu). Its land is earth-dwelling, not ** (missing in original text, untranslatable). Those born there have form, not no ** (missing in original text, untranslatable). All sentient beings have not yet awakened to true enlightenment and are in a great dream, rising and falling in the six realms (six realms of reincarnation) without ceasing. Though the gods are happy, their blessings will eventually be exhausted and they will decline. Asuras (Asura) are often angry and fight each other. Animals (beings of the animal realm) run and fly, devouring each other. Pretas (Preta) are in darkness, suffering from hunger and thirst. Hell (Naraka) is a long night, filled with painful cries. To be born into the human realm is already fortunate, yet one is still entangled by the sufferings of birth, old age, sickness, and death. Only the Pure Land (Śuddhākṣetra) is free from these sufferings. Being born from a lotus blossom, there is no suffering of birth. There are no changes of heat and cold, no suffering of old age. The body is not segmented, so there is no suffering of sickness. Life is immeasurable, so there is no suffering of death. There are no parents or spouses, so there is no suffering of separation from loved ones. All are gatherings of the most virtuous people, so there is no suffering of encountering those one hates. Splendid clothing, fragrant food, and precious treasures are available for enjoyment at will, so there is no suffering of not getting what one wants. Contemplating emptiness and stillness, there is no suffering of the five aggregates (Skandha). Compassionately saving sentient beings, one is born there if one wishes, not clinging to stillness, not the realm of the Two Vehicles (Śrāvaka and Pratyekabuddha); wisdom illuminates birth and death, attaining non-retrogression, not the realm of ordinary beings. The Three Realms (Desire Realm, Form Realm, Formless Realm) are empty and vast, like remote regions, full of hills and pits, accumulating filth and decay. Streams and valleys are obstructed; who will be the bridge to cross over? It is like lost people here, with evil beasts and demons dwelling together, causing harm. Weapons, fire, and water sometimes cause injury. Wind, frost, thunder, and lightning fiercely destroy. They do not know that there is a city that can shelter them, and they do not have enough food and clothing, willingly enduring these sufferings without seeking peace and happiness. There is the Buddha Śākyamuni (Śākyamuni), the great guide, who points to the pure Pure Land as the Land of Bliss. Amitāyus (Amitāyus) Buddha is the teacher of the Pure Land. You sentient beings only need to
發誠心念彼佛號。即得往生。則無諸惱。不聞知者固可哀憐。亦有善士發三種不信心。不求生者。尤可嗟惜。一曰吾當超佛越祖凈土不足生也。二曰處處皆凈土西方不必生也。三曰極樂聖域我輩凡夫不能生也。夫行海無盡。普賢愿見彌陀。佛國雖空。維摩常修凈土。十方如來有廣舌之贊。十方菩薩有同往之心。試自忖量。孰與諸聖。謂不足生者。何其自欺哉。至如龍樹祖師也。楞伽經有預記之文。天親教宗也。無量論有求生之偈。慈恩通贊。首稱十勝。智者析理。明辨十疑。彼皆上哲。精進往生。謂不必生者。何其自慢哉。火車可滅。舟石不沈。現華報者莫甚於張馗。十念而超勝處。入地獄者莫速于雄俊。再生而證妙因。世人愆尤未必若此。謂不能生者。何其自棄哉。般舟三昧經云。䟦陀和菩薩問釋迦佛。未來眾生云何得見十方諸佛。佛教念阿彌陀佛。即見十方一切諸佛。又大寶積經云。若他方眾生聞無量壽如來名號。乃至能發一念凈信。歡喜愛樂。所有善根迴向。愿生無量壽國者。隨愿皆生。得不退轉。此皆佛言也。不信佛言。何言可信。不生凈土。何土可生。自欺自慢自棄己靈。流入輪迴。是誰之咎。四十八愿悉為度生。一十六觀同歸繫念。一念既信。已投種于寶池。眾善相資。定化生於金地。無輒悔墮。誤認疑
【現代漢語翻譯】 現代漢語譯本： 以至誠之心念誦阿彌陀佛（Amitabha）的名號，便能往生極樂凈土，沒有諸般煩惱。那些不瞭解此事的人固然令人惋惜，但也有一些善人，反而生出三種不信心，不求往生凈土，更令人嘆息。一是認為『我將來要超越佛和祖師，凈土不值得我往生』。二是認為『處處都是凈土，不必一定要往生西方極樂世界』。三是認為『極樂世界是聖人的境界，我們這些凡夫俗子不可能往生』。 要知道修行的法門無邊無盡，普賢菩薩（Samantabhadra）尚且發願要見阿彌陀佛。即使佛國本性是空，維摩詰（Vimalakirti）居士也常修凈土法門。十方諸佛有廣長舌相的讚歎，十方菩薩有共同往生的願心。試問自己衡量一下，比得上諸位聖賢嗎？認為凈土不值得往生的人，是多麼地自欺啊！ 再如龍樹（Nagarjuna）菩薩，在《楞伽經》（Lankavatara Sutra）中有佛陀預記的經文。天親（Vasubandhu）菩薩是凈土宗的祖師，他的《往生論》（Rebirth Treatise）中有求生凈土的偈頌。慈恩大師（Ci En）在《通贊》（Tong Zan）中，首先稱揚凈土的十種殊勝之處。智者大師（Zhiyi）分析義理，明確辨析十種疑惑。他們都是上等的賢哲，精進求生凈土。認為不必往生的人，是多麼地自傲啊！ 即使是猛烈的火車也能被熄滅，沉重的石頭也能浮在水面。現世受惡報沒有比張馗（Zhang Kui）更嚴重的了，但通過十唸佛號就能超越惡道。墮入地獄沒有比雄俊（Xiong Jun）更快的了，但他往生后就能證得妙因。世人的罪過未必有他們那麼深重。認為自己不能往生的人，是多麼地自暴自棄啊！ 《般舟三昧經》（Pratyutpanna Samadhi Sutra）中說，跋陀和（Bhadra）菩薩問釋迦牟尼佛（Sakyamuni Buddha），未來的眾生如何才能見到十方諸佛？佛陀教導他們唸誦阿彌陀佛的名號，就能見到十方一切諸佛。又《大寶積經》（Maharatnakuta Sutra）中說，如果其他世界的眾生聽聞無量壽如來（Amitayus Tathagata）的名號，乃至能發一念清凈的信心，歡喜愛樂，將所有善根迴向，發願往生無量壽佛國，都能隨其所愿往生，得到不退轉的果位。這些都是佛陀親口所說。不相信佛陀的話，還能相信什麼話呢？不往生凈土，還能往生到哪裡去呢？ 自己欺騙自己，自己傲慢自大，自己拋棄自己的靈性，流入輪迴之中，這是誰的過錯呢？阿彌陀佛的四十八大愿，都是爲了度化眾生。十六觀經（Sixteen Contemplations Sutra）的觀想方法，都是爲了歸於繫念阿彌陀佛。只要一念生起信心，就已經在寶池中種下了蓮花的種子。眾多善行互相資助，必定會在金色的蓮花中化生。不要輕易後悔墮落，錯誤地認為自己有疑惑。
【English Translation】 English version: If one sincerely recites the name of Amitabha (Amitabha), one will be reborn in the Pure Land of Ultimate Bliss and be free from all afflictions. Those who do not know this are indeed pitiable, but there are also some virtuous people who instead develop three kinds of lack of faith and do not seek rebirth in the Pure Land, which is even more regrettable. First, they think, 'I will surpass the Buddhas and Patriarchs in the future, so the Pure Land is not worth being reborn in.' Second, they think, 'Everywhere is the Pure Land, so there is no need to be reborn in the Western Pure Land.' Third, they think, 'The Pure Land is the realm of sages, and we ordinary people cannot be reborn there.' Know that the methods of cultivation are boundless, and even Samantabhadra (Samantabhadra) Bodhisattva vows to see Amitabha. Even though the nature of the Buddha-land is emptiness, Vimalakirti (Vimalakirti) constantly cultivates the Pure Land practice. The Buddhas of the ten directions have the praise of the broad and long tongue, and the Bodhisattvas of the ten directions have the common aspiration to be reborn there. Try to measure yourself, can you compare with the sages? Those who think that the Pure Land is not worth being reborn in are deceiving themselves! Furthermore, Nagarjuna (Nagarjuna) Bodhisattva is mentioned in the Lankavatara Sutra (Lankavatara Sutra) with a prophecy by the Buddha. Vasubandhu (Vasubandhu) Bodhisattva is the patriarch of the Pure Land School, and his Rebirth Treatise (Rebirth Treatise) contains verses seeking rebirth in the Pure Land. Master Ci En (Ci En) in his Tong Zan (Tong Zan) first praises the ten superiorities of the Pure Land. Master Zhiyi (Zhiyi) analyzes the principles and clearly distinguishes ten doubts. They are all superior sages who diligently seek rebirth in the Pure Land. Those who think that there is no need to be reborn are so arrogant! Even a raging fire can be extinguished, and a heavy stone can float on water. No one has received more severe retribution in this life than Zhang Kui (Zhang Kui), but through ten recitations of the Buddha's name, he can transcend the evil paths. No one falls into hell faster than Xiong Jun (Xiong Jun), but after rebirth, he can attain the wonderful cause. The sins of ordinary people may not be as deep as theirs. Those who think that they cannot be reborn are so self-abandoning! The Pratyutpanna Samadhi Sutra (Pratyutpanna Samadhi Sutra) says that Bhadra (Bhadra) Bodhisattva asked Sakyamuni Buddha (Sakyamuni Buddha), how can future beings see the Buddhas of the ten directions? The Buddha taught them to recite the name of Amitabha, and they will see all the Buddhas of the ten directions. Furthermore, the Maharatnakuta Sutra (Maharatnakuta Sutra) says that if beings in other worlds hear the name of Amitayus Tathagata (Amitayus Tathagata), and even develop a single thought of pure faith, joyfully rejoice, dedicate all their good roots, and vow to be reborn in the Buddha-land of Amitayus, they will all be reborn as they wish and attain the stage of non-retrogression. These are all words spoken by the Buddha himself. If you do not believe the Buddha's words, what words can you believe? If you do not seek rebirth in the Pure Land, where can you be reborn? Deceiving oneself, being arrogant and conceited, abandoning one's own spirituality, and flowing into the cycle of reincarnation, whose fault is this? Amitabha's forty-eight great vows are all for the purpose of liberating sentient beings. The contemplation methods of the Sixteen Contemplations Sutra (Sixteen Contemplations Sutra) are all for the purpose of returning to mindfulness of Amitabha. As soon as a single thought of faith arises, the seed of a lotus flower has already been planted in the jeweled pond. Numerous good deeds assist each other, and one will surely be born from a golden lotus flower. Do not easily regret and fall, mistakenly thinking that you have doubts.
城。即時蓮開得解脫道。唯心凈土。自性彌陀。大光明中決無魔事。直指凈土決疑集者。吾友王古敏仲之所編也。博採教典。該括古今。開釋疑情。徑超信地。其載聖賢之旨。在凈土諸書最為詳要。蓋安養國之嚮導也。若登彼岸。舟固可忘。來者問津。斯言無忽。元祐中官兩浙提點刑獄卒。臨終說偈曰。生亦無可戀。死亦無可舍。太虛空中。之乎者也。將錯就錯。西方極樂。先是有司士參軍王仲回者與次公同鄉里。嘗從受唸佛法門。問如何得不間斷。曰一信之後更不再疑。即是不間斷也。仲回躍然。明年次公守丹陽。一夕忽夢見仲回云。向蒙以凈土為導。今得往生。特來致謝。再拜而出。已而得其子訃書。言仲回預知化期。遍別親舊逝矣。次公既卒。其後有荊王夫人與侍妾同修凈土。其侍妾先化去。引夫人夢遊西方。見一人坐蓮華上。其衣飄揚。寶冠瓔珞莊嚴其身。問是何人。侍妾云揚杰也。次公嘗著輔道集。專揚佛教。蘇子瞻為之序(東都事略．樂邦文類)。
王敏仲
名古。東都人。文正公旦之曾孫也。初杭州昭慶寺法師省常與諸士大夫結凈行社。文正為之首。及有疾。乃屬楊大年曰。吾深厭勞生。愿來世為僧。宴坐林間。觀心為樂。我死為我請大德施戒剃髮須著三衣火葬。勿以金寶置棺內。既卒。
【現代漢語翻譯】 現代漢語譯本： 城。即時蓮花開放，證得解脫之道。唯有內心清凈才是凈土，自性就是阿彌陀佛（Amitabha）。在大光明中絕對不會有邪魔之事。這部《直指凈土決疑集》是我的朋友王古敏仲所編撰的。它廣泛採納佛教經典，涵蓋古今，開解疑惑，直接超越信心的階段。其中記載的聖賢之旨，在所有關於凈土的書籍中最為詳細重要，可以說是通往安養國（Sukhavati）的嚮導。如果已經到達彼岸，船隻自然可以忘記。後來者詢問渡口，這些話不可忽視。元祐（1086-1094）年間，擔任兩浙提點刑獄的官員去世。臨終時說偈語：『生也沒有什麼可留戀的，死也沒有什麼可捨棄的。太虛空中，之乎者也。將錯就錯，西方極樂。』先前有司士參軍王仲回，與次公是同鄉，曾經向他學習唸佛法門。問如何才能做到不間斷。次公回答說：『一旦深信之後不再懷疑，就是不間斷。』仲回聽后非常高興。第二年，次公鎮守丹陽。一天晚上忽然夢見仲回來說：『先前承蒙您以凈土為引導，現在得以往生，特來致謝。』再拜而出。不久之後，收到仲回兒子的訃告，說仲回預知往生之期，遍別親友後去世了。次公去世后，後來有荊王夫人與侍妾一同修習凈土法門。她的侍妾先去世，引導夫人夢遊西方極樂世界，看見一人坐在蓮花上，他的衣服飄揚，寶冠瓔珞莊嚴其身。夫人問這是什麼人。侍妾說這是揚杰。次公曾經著有《輔道集》，專門弘揚佛教，蘇子瞻為之作序（出自《東都事略．樂邦文類》）。
王敏仲
名古，是東都人，文正公旦的曾孫。當初杭州昭慶寺的法師省常與各位士大夫結成凈行社，文正公擔任社長。等到生病時，就囑咐楊大年說：『我深深厭惡勞碌的生活，希望來世做和尚，安靜地坐在林間，觀照內心為樂。我死後請大德為我施戒、剃髮，必須穿著三衣火葬，不要用金銀珠寶放在棺材內。』去世后。
【English Translation】 English version: City. Immediately, the lotus flower blooms, attaining the path of liberation. Only a pure mind is the Pure Land, and one's own nature is Amitabha (Buddha of Infinite Light). In the great light, there will absolutely be no demonic affairs. This 'Direct Pointing to the Pure Land: Collection for Resolving Doubts' was compiled by my friend Wang Guminzhong. It widely adopts Buddhist scriptures, encompassing ancient and modern times, resolving doubts, and directly surpassing the stage of faith. The teachings of the sages recorded within are the most detailed and important in all books about the Pure Land, and can be said to be a guide to Sukhavati (the Western Pure Land). If one has already reached the other shore, the boat can naturally be forgotten. For those who come later and inquire about the ferry, these words should not be neglected. During the Yuanyou (1086-1094) period of the Song Dynasty, an official serving as the Two Zhejiang Regional Judge of Criminal Affairs passed away. At the time of his death, he spoke a verse: 'There is nothing to be attached to in life, and nothing to be abandoned in death. In the vast emptiness, the particles of language. Making the best of a bad situation, the Western Paradise.' Previously, there was an army officer named Wang Zhonghui, who was from the same village as Cigon, and had learned the Pure Land Dharma from him. He asked how to achieve non-interruption. Cigon replied: 'Once you have deep faith and no longer doubt, that is non-interruption.' Zhonghui was very happy after hearing this. The following year, Cigon was stationed in Danyang. One night, he suddenly dreamed that Zhonghui said: 'Previously, I was guided by you to the Pure Land, and now I have been reborn there. I have come specifically to express my gratitude.' He bowed twice and left. Soon after, he received a funeral announcement from Zhonghui's son, saying that Zhonghui knew the time of his rebirth in advance, bid farewell to relatives and friends, and passed away. After Cigon passed away, later, there was Lady Jing and her maid who practiced the Pure Land Dharma together. Her maid passed away first and guided the lady in a dream to visit the Western Pure Land, where she saw a person sitting on a lotus flower, his clothes fluttering, and his jeweled crown and necklace adorning his body. The lady asked who this person was. The maid said it was Yang Jie. Cigon once wrote the 'Collection for Assisting the Path', which specifically promoted Buddhism, and Su Zizhan wrote a preface for it (from 'Dongdu Shilu．Lebang Wenlei').
Wang Minzhong
His name was Gu, and he was from Dongdu, the great-grandson of Duke Wenzheng Dan. Initially, the Dharma Master Shengchang of Zhaoging Temple in Hangzhou formed a Pure Practice Society with various scholars and officials, and Duke Wenzheng served as the president. When he became ill, he instructed Yang Danian, saying: 'I deeply detest a life of toil and wish to be a monk in the next life, sitting quietly in the forest, contemplating the mind for joy. After my death, please have a virtuous monk administer the precepts and shave my head, and I must be cremated wearing the three robes, and do not place gold and silver jewels in the coffin.' After he passed away.
大年曰。公三公也。殮贈公袞。豈可加於僧體。但以三衣置柩中而已。自敏仲之先。七世持不殺戒。好放生命。至敏仲。忽自疑。一日問小法華禪師曰。以古所見。不殺不放。一切付之無心可乎。師厲聲曰。公大錯。豈作空解耶。面前露柱亦自無心。著幾個露柱能救得世間一個苦惱眾生否。敏仲瞿然。遂發心放生命一百萬。游江西與晦堂楊岐諸老師究宗門中事。既而作直指凈土決疑集。宏西方之教。閑居數珠不去手。行住坐臥修行凈觀無有間歇。著凈土寶珠集序云。眾生心凈則佛土凈。法性無生而無不生。有佛世尊。今現說法。在極樂國。號阿彌陀。緣勝劫長悲深愿。大無邊際。光明攝受不思議凈妙莊嚴。珠網麗空瑤林矗地。池含八德華髮四光。韻天樂於六時。散裓華于億剎。諸佛共贊。十方來歸。彌陀心內眾生新新攝化。眾生心中凈土唸唸往生。質托寶蓮不離當處。神遊多剎豈出自心。如鏡含萬象而無有去來。似月印千江而本非升降。被圓頓機則皆一生補處。明方便門則有九品階差。念本性之無量光本來無念。生唯心之安養國真實無生。解脫苦輪十念亦超于寶地。會歸實際二乘終證於菩提。如大舟載石而遂免沉淪。若順風揚帆而終無留難。悟之則非遠非近。迷之則即近而遙。嗟夫學寡障多疑深觀淺。斥為權小闃若存
【現代漢語翻譯】 現代漢語譯本： 大年說：『您是三公級別的人物，按照禮制，應該用公侯的袞服來入殮贈送。但這種禮儀怎麼能加在僧人的身上呢？只能用僧人的三衣放在棺材裡罷了。』 從敏仲的先祖開始，七代人都持守不殺生戒，喜歡放生。到了敏仲這一代，忽然產生了疑惑。有一天，他問小法華禪師：『以我所見，不殺生也不放生，一切都順其自然，不刻意作為，這樣可以嗎？』 禪師厲聲說：『您大錯特錯！難道把佛法理解成空無嗎？眼前的露柱（石柱）也是無心的，但是多少露柱能救得了世間一個受苦的眾生呢？』 敏仲聽后非常震驚，於是發心放生一百萬條生命。他遊歷江西，與晦堂、楊岐等老師一起研究宗門中的事情。之後，他寫了《直指凈土決疑集》，弘揚西方凈土的教義。他閑居時，念珠從不離手，行住坐臥都在修行凈觀，沒有間斷。 他在《凈土寶珠集序》中寫道：『眾生心清凈，則佛土清凈。法性本無生，但又無所不生。有佛世尊，現在正在說法，就在極樂國（Sukhāvatī），名號是阿彌陀（Amitābha）。他的因緣殊勝，劫數漫長，悲心深重，願力廣大無邊。他的光明攝受眾生，不可思議的清凈微妙莊嚴。珠網懸掛在空中，瑤樹林立在地上。池水包含八功德水，蓮花綻放四種光芒。天樂在六時（一天六個時段）演奏，天花散落在無數的剎土（buddhakṣetra）。諸佛共同讚歎，十方眾生都來歸依。阿彌陀佛（Amitābha）的心中，眾生不斷地被攝受教化；眾生的心中，凈土唸唸往生。將神識寄託在寶蓮之中，不離開當下之處；神遊于眾多剎土，難道不是出自於自心？如同鏡子包含萬象而無有去來，好似月亮映照千江而本非升降。被圓頓之機所感應，都能一生補處（ekajāti-pratibaddha）；明白方便之門，則有九品階差。念本性之無量光，本來就無念；生唯心之安養國（Sukhāvatī），真實無生。解脫苦輪，十念也能超越寶地；會歸實際，二乘（śrāvaka 和 pratyekabuddha）最終也能證得菩提（bodhi）。如同大船載著石頭也能免於沉淪，好比順風揚帆而終無阻礙。悟道了，則非遠非近；迷惑了，則即近而遙。唉！學識淺薄，業障深重，疑惑很深，觀行很淺，斥責為權小，寂靜無聲。』
【English Translation】 English version: Da Nian said, 'You are a person of the Three Dukes rank. According to etiquette, you should be buried with the Duke's ceremonial robes. But how can this be applied to a monk? Only the monk's three robes should be placed in the coffin.' From Minzhong's ancestors, seven generations had upheld the precept of not killing and loved to release living beings. When it came to Minzhong, he suddenly had doubts. One day, he asked Zen Master Xiaofa Hua, 'From what I have seen, is it acceptable to neither kill nor release, leaving everything to non-intention?' The Zen master sternly said, 'You are greatly mistaken! Are you interpreting the Dharma as emptiness? The pillar in front of you is also without intention, but how many pillars can save even one suffering being in the world?' Minzhong was shocked and then vowed to release one million living beings. He traveled to Jiangxi and studied matters of the Zen school with teachers such as Huitang and Yangqi. Later, he wrote the 'Straightforward Explanation of Doubts about the Pure Land,' promoting the teachings of the Western Pure Land. In his leisure time, he never let go of his prayer beads, and he practiced pure contemplation without interruption in his walking, standing, sitting, and lying down. In the preface to the 'Collection of Pure Land Treasures,' he wrote: 'When the minds of sentient beings are pure, then the Buddha land is pure. The Dharma-nature is originally unborn, yet there is nothing that is not born. There is a World Honored One, now preaching the Dharma, in the Land of Ultimate Bliss (Sukhāvatī), named Amitābha (Amitābha). His causes and conditions are supreme, his kalpa (kalpa) is long, his compassion is deep, and his vows are vast and boundless. His light embraces sentient beings, with inconceivable purity, subtlety, and adornment. Nets of jewels hang in the sky, and forests of jade trees stand on the ground. The ponds contain the eight waters of merit, and the lotus flowers emit four kinds of light. Heavenly music plays at the six periods (six times of the day), and heavenly flowers are scattered over countless buddha-lands (buddhakṣetra). All the Buddhas praise him together, and beings from the ten directions come to take refuge. In the heart of Amitābha (Amitābha), sentient beings are constantly embraced and transformed; in the hearts of sentient beings, the Pure Land is reborn in every thought. Entrusting the spirit to a precious lotus, without leaving the present place; wandering in many lands, is it not from one's own mind? Like a mirror containing all images without coming or going, like the moon reflecting in a thousand rivers without rising or falling. Those who are moved by the perfect and sudden teaching can all attain the position of being one lifetime away from Buddhahood (ekajāti-pratibaddha); those who understand the expedient means have the nine grades of rebirth. Recalling the immeasurable light of one's own nature, which is originally without thought; being born in the Land of Peace and Nourishment (Sukhāvatī) of the mind-only, which is truly unborn. Liberating from the wheel of suffering, even ten recitations can transcend the precious land; converging to reality, the two vehicles (śrāvaka and pratyekabuddha) will ultimately attain bodhi (bodhi). Like a large boat carrying stones can avoid sinking, like sailing with the wind and ultimately without hindrance. If enlightened, it is neither far nor near; if deluded, it is near yet distant. Alas! Learning is scarce, obstacles are many, doubts are deep, contemplation is shallow, rejected as provisional and small, silent and still.'
亡。則以馬鳴龍樹為未然。天臺智覺為不達。不信當受菩提記。不肯頓生如來家。籠鳥鼎魚翻然遊戲。隙駒風燭妄計久長。虛受一報身。枉投諸苦趣。豈知大雄贊勸金口丁寧。侶聖賢于剎那。具相好於俄頃。樂受則永拋五濁。悲增則回救三塗。於此不知。是為可憫。自魏晉大經初出。則有遠顯諸賢繼修。事列簡編。驗彰耳目。福唐釋戒珠采十二家傳記。得七十五人。搜補闕遺。芟夷繁長。該羅別錄。增廣新聞。共得一百九人。隱顯畢收。緇素並列。會江河淮濟於一海。融瓶盤釵釧無二金。標為險道之津樑。永作後來之龜。鑒居常以大藏浩衍學者不能遍觀。乃隨經次第。釋其因緣。詮其旨要。為法寶標目十卷。既成。說偈曰。歸命正遍知。如來妙法藏。十方大菩薩。三尊真聖眾。我今於法寶。愿作勝妙緣。若以一毛端。測量太空界。如說須彌頂。是諸天住處。如指海波中。大魚龍窟毛。廣大殊勝處。非一言可盡。然其所標顯。舉要非妄謬。憫彼不遇者。望涯而自絕。常時過寶所。終身空手過。暫能一經目。即植菩提根。清信樂法人。未暇遍披閱。崑山取片玉。滄溟采如意。隨其所欲見。發函即有得。多聞博覽人。已知龍藏者。溫故檢忘誤。釋然得本明。除彼大闡提。有是種種益。海墨書一義。九旬而演妙。云何以片言。
而欲顯法要。如來在定時。五百阿羅漢。各各說所解。而皆非佛意。各順正理故。可依而無罪。我今所撰述。悉稽古德語。非我妄臆說。是故應信受。智者悟筏喻。不著文字相。見月而忘指。入海譏算沙。方便有多門。豈以一廢百。種種皆佛事。全來彰妙用。以此勝功德。愿常在佛會。一音所演法。歷耳永不忘。如海受大雨。亦如水傳器。持以利眾生。如法界無盡。徽宗朝官戶部侍郎。與中丞趙挺之同理逋賦。多所蠲釋。挺之劾敏仲傾天下財以為己惠。諫官江民表辨其誣。既而入元祐黨人籍。尋化去。有僧神遊凈土。見敏仲與葛繁在焉。繁澄江人。官至朝散夫夫。公第私居必營凈室設佛像。一日方禮誦時。舍利從空而下。后無疾面西端坐而逝(宋史．法寶標目．樂邦文類．法喜志○藏中誤以標目為元人作。今據文獻通考．經籍志正之)。
知歸子。曰自曹溪闡無相之宗。斥心外求生凈土者。後學不悟其旨。妄生分別。執著成謗。哀哉。佛本無相。念即無念。以無念唸唸無相佛。是為直指。是為單傳。易曰。神而明之。存乎其人。默而成之。不言而信。存乎德行。若楊王二公其庶幾乎。
汪大紳云。里仁為美。擇不處仁焉得智。二公只是能擇能處○吾自閱七佛偈后。遍觀萬法。無不攝於是。毗婆尸佛曰。身
【現代漢語翻譯】 現代漢語譯本：想要彰顯佛法的精要，如來在禪定之時，五百阿羅漢各自講述自己所理解的佛法，但都不是佛的真正意思，因為他們各自順應自己的正理。這些理解可以作為參考，但沒有罪過。我現在所撰寫的，都是依據古代德高望重之人的言語，不是我憑空臆想的說法，所以應該相信並接受。有智慧的人明白筏的譬喻，不執著于文字的表象，見到月亮就忘記指向月亮的手指，進入大海卻譏笑計算沙子的人。方便法門有很多，怎麼可以用一種方法廢棄其他所有方法呢？種種方法都是佛事，完全展現佛法的妙用。憑藉這些殊勝的功德，愿我常常在佛的集會中。一聲所演說的佛法，經過耳朵永遠不會忘記，就像大海接受大雨，也像水從一個容器傳遞到另一個容器。我將秉持這些佛法來利益眾生，就像法界一樣沒有窮盡。徽宗（1100-1126）年間，官至戶部侍郎的敏仲，與中丞趙挺之一起處理拖欠的賦稅，減免了很多。趙挺之彈劾敏仲，說他傾盡天下的財富來為自己謀取恩惠。諫官江民表辨明這是誣陷。不久之後，敏仲被列入元祐（1086-1094）黨人的名單。後來去世。有僧人神遊凈土，看見敏仲與葛繁在那裡。葛繁是澄江人，官至朝散大夫。他無論在官邸還是私宅，都必定建造凈室，設定佛像。一天，他正在禮拜誦經的時候，舍利從空中降落。後來他無疾而終，面向西方端坐而逝。（《宋史．法寶標目．樂邦文類．法喜志》○藏中誤以為標目是元朝人所作，現在根據《文獻通考．經籍志》糾正。）
知歸子說：自從曹溪（慧能）闡揚無相之宗，斥責那些在心外尋求往生凈土的人。後來的學習者不明白其中的旨意，妄自產生分別，執著而產生誹謗。可悲啊！佛的本體本來就沒有形象，念就是無念。用無念唸唸無相佛，這就是直指人心，這就是單傳。 《易經》說：『神奇而明白它，在於人自身。』默默地成就它，不說話也能使人信服，在於德行。像楊杰、王日休這兩位居士，大概接近於這種境界了吧。
汪大紳說：居住在有仁德的地方是美好的，選擇居住的地方卻不選擇仁德，怎麼能有智慧呢？楊杰、王日休這兩位居士只是能夠選擇並且能夠居住在仁德的地方。○我自從閱讀了七佛偈之後，遍觀萬法，沒有不被它所包含的。毗婆尸佛說：『身'
【English Translation】 English version: Desiring to reveal the essence of the Dharma, when the Tathagata was in Samadhi, five hundred Arhats each spoke of their own understanding, but none of them were the Buddha's true intention, because they each conformed to their own correct reasoning. These understandings can be relied upon as reference, but are not sinful. What I am now compiling is all based on the words of ancient virtuous people, not my own wild speculations, so it should be believed and accepted. Wise people understand the metaphor of the raft, not clinging to the appearance of words, forgetting the finger pointing at the moon when they see the moon, and ridiculing those who calculate sand after entering the sea. There are many expedient methods, how can one method be used to abandon all other methods? All kinds of methods are Buddha's work, fully demonstrating the wonderful function of the Dharma. With these supreme merits, may I always be in the Buddha's assembly. The Dharma spoken in one sound, passing through the ears will never be forgotten, just like the sea receiving heavy rain, and like water being transferred from one container to another. I will uphold these Dharmas to benefit all sentient beings, just like the Dharma realm is endless. During the reign of Emperor Huizong (1100-1126) of the Song Dynasty, Min Zhong, who was an official and served as the Vice Minister of the Ministry of Revenue, and Zhao Tingzhi, the Censor-in-Chief, jointly handled the arrears of taxes and exempted many. Zhao Tingzhi impeached Min Zhong, saying that he exhausted the wealth of the world to seek favor for himself. The remonstrating official Jiang Minbiao clarified that this was a false accusation. Soon after, Min Zhong was included in the list of Yuan祐 (1086-1094) party members. Later he passed away. A monk traveled to the Pure Land in spirit and saw Min Zhong and Ge Fan there. Ge Fan was from Chengjiang and served as Chao San Da Fu (Official Title). Whether in his official residence or private residence, he would always build a pure room and set up Buddha statues. One day, while he was worshiping and chanting scriptures, sarira (relics) descended from the sky. Later, he passed away without illness, sitting upright facing west. (Song History. Dharma Treasure Catalogue. Joyful Land Literature. Joyful Delight Records ○ The catalogue in the collection is mistakenly attributed to a Yuan Dynasty person. Now it is corrected according to the General Study of Documents and Classics.)
Zhiguizi said: Since Cao Xi (Huineng) expounded the school of no-form, he criticized those who seek rebirth in the Pure Land outside of the mind. Later learners did not understand the meaning of this, and falsely generated distinctions, clinging to them and creating slander. Alas! The essence of the Buddha originally has no form, and thought is no-thought. Using no-thought to contemplate the Buddha of no-form, this is direct pointing to the mind, this is single transmission. The Book of Changes says: 'To understand it spiritually and clearly depends on the person himself.' Silently accomplishing it, convincing people without speaking, depends on virtue. Yang Jie and Wang Rixiu, these two lay practitioners, are probably close to this state.
Wang Dashen said: Living in a place with benevolence is good, but choosing a place to live without choosing benevolence, how can one have wisdom? Yang Jie and Wang Rixiu, these two lay practitioners, are only able to choose and able to live in a place with benevolence. ○ Since I read the Seven Buddhas' Gatha, I have observed all dharmas, and there is nothing that is not contained within it. Vipasyin Buddha said: 'Body'
從無相中受生。猶如幻出諸形象。幻人心識本來無。罪福皆空無所住。是偈能了。曹溪之蘊盡於是矣。曹溪之言曰。從上以來。先立無念為宗。無相為體。無住為本。毗婆尸曰。身從無相中受生。猶如幻出諸形象。曹溪曰無相為體。毗婆尸曰幻人心識本來無。曹溪曰無念為宗。毗婆尸曰罪福皆空無所住。曹溪曰無住為本。先聖后聖非若合符節者與。曹溪善發先聖之旨。其言曰。無相者于相而離相。無念者于念而無念。無住者人之本性。其發明下手工夫之言曰。此法門立無念為宗。無者無二相。無諸塵勞之心。念者念真如之本性。真如即是念之體。念即是真如之用。真如自性起念。非眼耳鼻舌能念真如。有性所以起念。真如若無眼耳色聲。當時即壞。真如自性起念。六根雖有見聞覺知。不染萬境。而真性常自在。此毗婆尸開示心識本來無要指也。下手工夫全在此一句。了此乃能于相而離相。復人之本性也。大哉毗婆尸之偈義也。宗門之淵海也。迦葉佛曰。一切眾生性清凈。從本無生無可滅。即此身心是幻生。幻化之中無罪福。是偈能了凈土之蘊盡於是矣。彌陀自性即所謂性清凈也。性清凈故曰凈土也。彌陀為眾生髮一切大愿。以一切眾生性清凈也。勸一切眾生往生者。從本無生無可滅也。眾生即此身心可以往生者。以即
此身心是幻生也。勸其離穢即凈者。亦以即此身心是幻生也。往生有九品者。以幻化有盡有不盡。罪福有空有不空也。眾生髮愿修凈土法門者。須于迦葉佛第一句中信到萬萬分。則知彌陀非添設也。性本如是也。一切眾生性清凈也。于第二句中信到萬萬分。則知往生非妄想也。生本如是也。從本無生無可滅也。于第三句中信到萬萬分。則現在身執心執可破也。于第四句中信到萬萬分。則往生上品上上品可登也。大矣哉迦葉佛之偈義也。凈土之大關捩也。修凈土之法全在念門。須打得開。打得入念門之法。以何為要。曹溪之言至矣。曰真如即是念之體。念即是真如之用。真如自性起念。非眼耳鼻舌能念。真如有性。所以起念。嗚呼盡之矣。 卍新續藏第 88 冊 No. 1646 居士傳
居士傳二十三
張平叔傳
張平叔。初名伯端。后改名用誠。號紫陽。天臺人也。熙寧中游蜀。遇劉海蟾授以丹法。久之洞徹法源。作悟真內外篇。序云。人之生也。皆緣妄情而有其身。有其身則有患。若無身。患從何有。夫欲免夫患者。莫若體夫至道。欲體夫至道。莫若明夫本心。故心者道之體也。道者心之用也。人能察心觀性。則圓明之體自現。無為之用自成。不假施功。頓超彼岸。此非心境朗然神珠廓
【現代漢語翻譯】 現代漢語譯本： 這個身心是虛幻產生的。勸人脫離污穢達到清凈，也是因為這身心是虛幻產生的。往生有九品，是因為幻化有窮盡和無窮盡，罪和福有空和不空。眾生髮愿修習凈土法門，必須在迦葉佛的第一句中深信不疑，這樣就知道阿彌陀佛並非憑空捏造，而是本性如此。一切眾生的本性都是清凈的。在第二句中深信不疑，這樣就知道往生並非妄想，而是生來如此。本來就沒有產生，也就無所謂消滅。在第三句中深信不疑，那麼現在對身體和執念的執著就可以打破。在第四句中深信不疑，那麼往生上品上上品就可以達到。偉大啊，迦葉佛的偈語的意義！是凈土的關鍵所在。修習凈土法門的關鍵全在念佛。必須打得開，進入唸佛的法門。以什麼為要呢？曹溪（指六祖慧能）的話說得太好了：『真如就是念的本體，念就是真如的作用。』真如自性產生念頭，不是眼耳鼻舌能夠唸的。真如有自性，所以能產生念頭。唉，說盡了啊。 卍新續藏第 88 冊 No. 1646 居士傳 居士傳二十三 張平叔傳 張平叔，最初名叫伯端，後來改名用誠，號紫陽，是天臺人。宋神宗熙寧年間（1068-1077）遊歷四川，遇到劉海蟾傳授他丹法。很久以後，他徹底領悟了丹法的根源，寫了《悟真內外篇》。序中說：『人的產生，都是因為虛妄的情感而有了身體。有了身體，就會有憂患。如果沒有身體，憂患從何而來？想要免除憂患，不如體會至高的道。想要體會至高的道，不如明白自己的本心。所以心是道的本體，道是心的作用。人如果能夠觀察心性，那麼圓滿光明的本體自然顯現，無為的作用自然成就，不需要藉助任何功力，就能立刻超越到彼岸。這難道不是心境明朗，神珠廓清嗎？』
【English Translation】 English version: This body and mind are illusory. To advise people to leave impurity and attain purity is also because this body and mind are illusory. There are nine grades of rebirth because illusion has both finite and infinite aspects, and sin and merit have both empty and non-empty aspects. Those sentient beings who aspire to cultivate the Pure Land Dharma door must have complete faith in the first sentence of Kashyapa Buddha (迦葉佛 - one of the seven Buddhas of antiquity), then they will know that Amitabha (阿彌陀佛 - the principal Buddha in Pure Land Buddhism) is not a fabrication, but is the nature of reality. The nature of all sentient beings is pure. If they have complete faith in the second sentence, then they will know that rebirth is not a delusion, but is the nature of birth. Originally there is no birth, so there is nothing to extinguish. If they have complete faith in the third sentence, then the attachment to the present body and mind can be broken. If they have complete faith in the fourth sentence, then rebirth in the highest of the highest grades can be attained. Great is the meaning of Kashyapa Buddha's verse! It is the key to the Pure Land. The key to cultivating the Pure Land Dharma door lies entirely in mindfulness of the Buddha. One must be able to open and enter the door of mindfulness. What is essential? The words of Caoxi (曹溪 - refers to Huineng, the Sixth Patriarch of Zen Buddhism) are perfect: 'Tathata (真如 - suchness, the true nature of reality) is the substance of mindfulness, and mindfulness is the function of Tathata.' The self-nature of Tathata gives rise to thoughts; it is not the eyes, ears, nose, or tongue that can be mindful. Tathata has self-nature, so it can give rise to thoughts. Alas, it has been said completely. 卍 New Continued Collection, Volume 88, No. 1646, Biographies of Lay Practitioners Biographies of Lay Practitioners, Twenty-Three Biography of Zhang Pingshu Zhang Pingshu, originally named Boduan, later changed his name to Yongcheng, and was known as Ziyang. He was a native of Tiantai. During the Xining era (熙寧 - 1068-1077) of Emperor Shenzong of Song (宋神宗), he traveled to Sichuan and met Liu Haichan, who taught him the alchemical methods. After a long time, he thoroughly understood the source of the alchemical methods and wrote the 'Inner and Outer Chapters of Awakening to Reality'. The preface says: 'The birth of a person is all due to illusory emotions that give rise to the body. With the body, there will be suffering. If there is no body, where does suffering come from? If you want to avoid suffering, it is better to embody the supreme Dao. If you want to embody the supreme Dao, it is better to understand your original mind. Therefore, the mind is the substance of the Dao, and the Dao is the function of the mind. If a person can observe the mind and contemplate the nature, then the perfect and bright substance will naturally appear, and the function of non-action will naturally be accomplished. Without relying on any effort, one can immediately cross over to the other shore. Is this not the clarity of the mind and the purification of the divine pearl?'
明。則何以使諸相頓離纖塵不染。心源自在決定無生者哉。然使明心體道之士。身不能累其性。境不能亂其真。則刀兵烏能傷。虎兕烏能害。巨焚大浸烏足為虞。達人心若明鏡。鑒而不納。隨機應物。和而不唱。故能勝物而無傷也。此所謂無上至真之妙道也。原其道本無名。聖人強名。道本無言。聖人強言耳。然名言若寂。則時流無以識其體而歸其真。是以聖人設教立言以顯其道。奈何此道至妙至微。世人根性迷鈍。執有其身而惡死悅生。故卒難了悟。黃老悲其貪著。乃以修生之術。順其所欲。漸次導之。以修生之要在金丹。金丹之要在神水華池。故道德．陰符之教得盛行於世矣。然其言隱而理奧。學者雖諷其文而莫曉其義。若不遇至人授之口訣。縱揣量百種終莫能著其功而成其事。余向己酉歲于成都遇師授丹法。自後三傳於人。三遭禍患。皆不逾兩旬。乃省前過。自今以往常鉗口結舌。無敢復言矣。此悟真篇中所歌詠大丹藥物火候細微之旨。無不備悉。好事者夙有仙骨觀之。則智慮自明。此乃天之所賜。非余之輒傳也。如其篇末歌頌談見性之法。即上之所謂無為妙覺之道也。然無為之道。齊物為心。雖顯秘要。終無過咎。奈何凡夫緣業有厚薄。性根有利鈍。縱聞一音紛成異見。若有根性猛利之士見聞此篇。則知余得
達摩諸祖最上一乘之妙旨。可因一言而悟萬法也。如其習氣尚餘。則歸中小之見。亦非余之咎矣。外篇偈頌三十三首。文多不錄。錄其無心頌云。堪笑我心。如頑如鄙。兀兀騰騰。任物安委。不解修行。亦不造罪。不曾利人。亦不私己。不持戒律。不拘忌諱。不知禮樂。不行仁義。人間所能。百無一會。饑來吃飯。渴來飲水。困則打睡。覺則行履。熱則單衣。寒則蓋被。無思無慮。何憂何喜。不悔不謀。無念無意。此生榮辱。逆旅而已。林木棲鳥。亦可為比。來亦不禁。去亦不止。不避不求。無贊無毀。不厭醜惡。不羨善美。不棲靜室。不遠鬧市。不說人非。不夸己是。不厚尊官。不薄賤稚。親愛冤仇。大小內外。哀樂得喪。欽侮險易。心無兩睹。坦然一揆。不為福先。不為禍始。感而後應。迫而後起。不畏鋒刃。焉怕虎兕。隨物稱呼。豈拘名字。眼不就色。聲不來耳。凡所有相。皆屬妄偽。男女形聲。悉非定體。體相無心。不染不礙。自在逍遙。物莫能累。妙覺光圓。映徹表裡。包褁六極。無有遐邇。光兮非光。如月在水。取捨既難。復何比擬。了茲妙用。迥然超彼。或問所宗。此而已矣。年九十一坐趺而化。用茶毗法。得舍利千百。大者如芡實。色皆紺碧。至淳熙中嘗一還家。踞上席與家人語化後事甚悉。時其孫
不在。及歸則已遠去矣。其弟子有王邦叔者。從平叔九年。不知入道之要。一日至羅浮觀。平叔問曰。子從我久矣。而不求道何也。曰非敢然也。自揣愚昧。恐無分耳。平叔曰。噫。道在我心。人人有之。賢者不加多。愚者不加少。如子言。是自蔽其明也。可哀也哉。邦叔涕泗交頤。拜不能起。平叔曰。子姑退而深思之。有所覺急來告我。邦叔辭去。入室靜思。至夜。平叔往省之。邦叔啟戶出。平叔笑曰。吾一尋汝便見頭面。汝固有之物尋之不得。何也。遂滅所執燭而去。邦叔大窘。坐至五更大悟。通體汗流。待旦呈頌曰。月照長江風浪息。魚龍遁跡水天平。箇中誰唱真仙子。聲滿虛空萬籟清。平叔覽之問曰。誰唱誰聽。邦叔再頌曰。莫問誰。莫問誰。一聲高了一聲低。阿誰唱。阿誰聽。橫豎大千說不盡。先生有意度迷津。急撞靈臺安寶鏡。鏡明澄靜萬緣空。百萬絲條處處通。斗轉星移人睡定。覺來紅日正當中。平叔遂出金丹圖授之。止於羅浮。后三十年坐逝(天臺志．悟真篇．青華秘文)。
知歸子曰。世之學仙者往往執幻為真。從空覓有。迷失真常。歷諸塵劫。首楞嚴經呵之切矣。平叔雖志慕金丹。其所論撰往往契西來大意。于老氏之徒可謂具正知見者。予故表而出之。
汪大紳云。予嘗略觀其書。
【現代漢語翻譯】 現代漢語譯本： （王邦叔）不在。（陳平叔）等到回來的時候，（王邦叔）已經遠遠離開了。他的弟子有叫王邦叔的，跟隨陳平叔九年，卻不知道入道的要領。一天，（王邦叔）到了羅浮觀，陳平叔問道：『你跟隨我很久了，卻不求道，為什麼呢？』（王邦叔）回答說：『不是我敢這樣，而是我自己揣度自己愚笨，恐怕沒有修道的緣分。』陳平叔說：『唉！道在我心中，人人都有。賢能的人不會因此增多，愚笨的人也不會因此減少。像你這樣說，是自己遮蔽了自己的光明啊，真是可悲啊！』王邦叔哭得涕泗橫流，拜倒在地不能起身。陳平叔說：『你暫且回去深入思考，有所領悟就趕緊來告訴我。』王邦叔告辭離去，進入房間靜坐冥思。到了晚上，陳平叔前往看望他。王邦叔打開門出來，陳平叔笑著說：『我一找你就能看見你的頭和臉，你本來就有的東西卻尋找不到，為什麼呢？』於是熄滅了（王邦叔）所執的蠟燭離開了。王邦叔非常窘迫，坐到五更時分才大徹大悟，全身汗流浹背。等到天亮，（王邦叔）呈上頌詞說：『月亮照耀著長江，風浪平息，魚和龍都藏匿了軌跡，水天平靜。這其中是誰在歌唱真正的仙人？聲音充滿虛空，萬籟都變得清靜。』陳平叔看了（頌詞）問道：『誰在唱？誰在聽？』王邦叔再次頌道：『不要問誰，不要問誰。一聲高一聲低。是誰在唱？是誰在聽？橫豎整個大千世界也說不盡。先生有意來引導我走出迷途，趕緊撞擊靈臺來安放寶鏡，鏡子明亮澄澈，萬般塵緣都空寂。百萬條絲線處處相通，斗轉星移，人們都已安睡，醒來時紅日正在正中。』陳平叔於是拿出金丹圖傳授給他，（王邦叔）就住在羅浮山，後來三十年坐化逝世（天臺志．悟真篇．青華秘文）。
知歸子說：世上學仙的人常常執著于虛幻，把它當成真實的，從空無中尋找實有，迷失了真常的本性。《首楞嚴經》對此嚴厲地呵斥。陳平叔雖然志向是追求金丹，但他所論述的文章往往契合西來的大意，在老子的門徒中可以說是具有正確見解的人。所以我將他的事蹟表彰出來。
汪大紳說：我曾經大致瀏覽過他的書。
【English Translation】 English version: (Wang Bangshu) was not there. By the time (Chen Ping Shu) returned, (Wang Bangshu) had already left. Among his disciples was one named Wang Bangshu, who had followed Chen Ping Shu for nine years but did not understand the essentials of entering the Tao. One day, (Wang Bangshu) went to Luofu Temple, and Chen Ping Shu asked, 'You have followed me for a long time, yet you do not seek the Tao. Why?' (Wang Bangshu) replied, 'It is not that I dare not, but I presume myself to be foolish and fear that I have no share in cultivating the Tao.' Chen Ping Shu said, 'Alas! The Tao is in my heart; everyone has it. The wise do not gain more, and the foolish do not gain less. To speak as you do is to obscure your own light. How lamentable!' Wang Bangshu wept profusely, prostrating himself and unable to rise. Chen Ping Shu said, 'You should retreat and contemplate deeply. If you have any realization, come quickly and tell me.' Wang Bangshu took his leave, entered his room, and meditated quietly. In the evening, Chen Ping Shu went to see him. Wang Bangshu opened the door and came out. Chen Ping Shu smiled and said, 'As soon as I sought you, I could see your face. Yet you cannot find what you already possess. Why?' Thereupon, he extinguished the candle (Wang Bangshu) was holding and left. Wang Bangshu was greatly dismayed and sat until the fifth watch (around 5 AM), when he had a great enlightenment, his whole body covered in sweat. At dawn, he presented a eulogy, saying, 'The moon shines on the Yangtze River, the wind and waves subside, fish and dragons hide their tracks, and the water and sky are calm. Who is singing among them, a true immortal? The sound fills the void, and all sounds are clear.' Chen Ping Shu read it and asked, 'Who is singing? Who is listening?' Wang Bangshu recited again, 'Do not ask who, do not ask who. One sound is high, one sound is low. Who is singing? Who is listening? The entire universe cannot express it all. Teacher intends to guide me out of delusion, quickly strike the spiritual platform to settle the precious mirror. The mirror is bright and clear, and all worldly connections are empty. Millions of threads connect everywhere. The stars shift, and people are asleep. When I wake up, the red sun is right in the middle.' Chen Ping Shu then took out the Golden Elixir Diagram and taught it to him. (Wang Bangshu) stayed in Luofu Mountain and passed away in meditation thirty years later (Tiantai Zhi. Wuzhen Pian. Qinghua Secret Text).
Zhigui Zi said: Those who study immortality in the world often cling to illusion as truth, seeking existence from emptiness, and losing their true and constant nature. The Shurangama Sutra sternly rebukes this. Although Chen Ping Shu's ambition was to pursue the Golden Elixir, his writings often aligned with the great meaning from the West. Among the followers of Lao Tzu, he can be said to have had correct views. Therefore, I have made his deeds known.
Wang Dashen said: I have briefly read his book.
蓋在佛老門中能真實踐履者。然以明眼人觀之。得毋坐在閨閤中做功課者乎。 卍新續藏第 88 冊 No. 1646 居士傳
居士傳二十四
鐘離孫陸張孫馬左范胡孫朱二王吳張李陸閻錢昝吳陳傳
鐘離瑾
會稽人。母任夫人。精修凈業。年九十八起居如常。時一日忽戒瑾曰。人人有個彌陀。奈何拋去。處處無非極樂。不解歸來。予將行矣。汝其念之。翼日晨起焚香持佛名。頃之合掌而化。瑾自是感奮。日行利益二十事。後知吉水縣。將嫁女。為置媵。審之則舊令女也。乃報姻家請緩婚期。而先遣舊令女姻家曰。公安得獨為君子。予有猶子方擇偶。請平分奩具。俾同親迎可乎。從之。夜夢舊令來謝曰。賤息荷公厚德。已奏之上帝。當十世有祿。尋官浙西。與慈雲式公論往生指要。清修彌篤。任夫人故有旃檀佛像。常頂戴行道。及是瑾方瞻禮。眉間忽迸出舍利數粒。未幾知開封府。方夜半。忽起謂家人曰。夫人報我往生期至矣。即趺跏坐逝。前一日舉家夢瑾乘青蓮華。天樂圍繞。乘空西邁。子景融。官朝請大夫。徙居儀真東園側。常誦觀無量壽佛經。修唸佛三昧。嘗曰。不識彌陀。彌陀更在西方外。識得彌陀。彌陀只在自己家。一夕請僧妙應誦普賢行愿品。炷香聽畢。兩手作印而化
【現代漢語翻譯】 現代漢語譯本： 大概在佛家和道家門派中，能夠真正實踐修行的人。然而用明眼人來看，這難道不是坐在閨房中做功課嗎？
居士傳二十四
鐘離孫陸張孫馬左范胡孫朱二王吳張李陸閻錢昝吳陳傳
鐘離瑾（人名）
會稽（地名）人。母親任夫人，精進修行凈土法門。九十八歲時，生活起居如常人。當時有一天，忽然告誡鐘離瑾（人名）說：『人人都有一個彌陀（阿彌陀佛的簡稱），為何要拋棄？處處都是極樂世界，不明白迴歸。我將要走了，你要記住。』第二天早晨起來，焚香持唸佛名，不久合掌而逝。鐘離瑾（人名）從此感到振奮，每天做二十件利益他人的事情。後來擔任吉水縣（地名）的縣令。將要嫁女兒時，為她置辦陪嫁的侍女。審問后才知道是之前的縣令的女兒。於是稟告姻親，請求延緩婚期，而先派人告訴之前的縣令的女兒的姻親說：『我怎麼能獨自做君子呢？我有個侄子正要選擇配偶，請平分奩具，使他們一同迎親可以嗎？』對方聽從了。晚上夢見之前的縣令來感謝說：『我的女兒承蒙您的大恩大德，已經上奏給上帝，應當十世都有俸祿。』不久，鐘離瑾（人名）任職浙西（地名），與慈雲式公（人名）討論往生凈土的要旨，清凈修行更加精進。任夫人（人名）生前有一尊旃檀木的佛像，常常頂戴著行走。等到鐘離瑾（人名）瞻仰禮拜時，眉間忽然迸出幾粒舍利。不久，鐘離瑾（人名）擔任開封府（地名）的長官。一天半夜，忽然起身告訴家人說：『任夫人（人名）告訴我往生的日期到了。』隨即跏趺而坐逝世。前一天，全家夢見鐘離瑾（人名）乘坐青蓮花，天樂圍繞，乘空向西而去。兒子鐘離景融（人名），官至朝請大夫，遷居到儀真（地名）東園旁邊。常常誦讀《觀無量壽佛經》，修習唸佛三昧。曾經說過：『不認識彌陀（阿彌陀佛的簡稱），彌陀（阿彌陀佛的簡稱）更在西方之外；認識了彌陀（阿彌陀佛的簡稱），彌陀（阿彌陀佛的簡稱）只在自己家中。』一天晚上，請僧人妙應（人名）誦讀《普賢行愿品》，點燃香聽完后，兩手結印而逝世。
【English Translation】 English version: Those who can truly practice in the Buddhist and Taoist schools. However, from the perspective of a discerning person, isn't this just doing homework in the boudoir?
Biographies of Lay Buddhists 24
Zhongli Sun, Lu Zhang Sun, Ma Zuo, Fan Hu Sun, Zhu Er, Wang Wu, Zhang Li, Lu Yan, Qian Zan, Wu Chen Biography
Zhongli Jin (person's name)
A person from Kuaiji (place name). His mother, Madam Ren, diligently cultivated the Pure Land practice. At the age of ninety-eight, she lived as usual. One day, she suddenly warned Jin (person's name), 'Everyone has an Amitabha (short for Amitabha Buddha), why abandon it? Everywhere is the Pure Land, not understanding to return. I am about to leave, you must remember it.' The next morning, she got up, burned incense, and chanted the Buddha's name, and soon passed away with her palms together. Jin (person's name) was inspired from then on, doing twenty things to benefit others every day. Later, he served as the magistrate of Jishui County (place name). When he was about to marry off his daughter, he prepared maids for her dowry. After questioning, he learned that she was the daughter of the previous magistrate. So he reported to the in-laws, requesting a delay in the wedding, and first sent someone to tell the in-laws of the previous magistrate's daughter, 'How can I be a gentleman alone? I have a nephew who is choosing a spouse, please divide the dowry equally so that they can have a joint wedding, is that okay?' The other party agreed. At night, he dreamed that the previous magistrate came to thank him, saying, 'My daughter has received your great kindness and virtue, and has reported it to the Emperor of Heaven, and should have a salary for ten generations.' Soon, Jin (person's name) served in Zhexii (place name), discussing the essentials of rebirth in the Pure Land with Master Ciyun Shi (person's name), and his pure practice became more diligent. Madam Ren (person's name) had a sandalwood Buddha statue in her lifetime, which she often carried on her head while walking. When Jin (person's name) looked up and worshiped, several grains of sarira suddenly burst out from between his eyebrows. Soon, Jin (person's name) served as the head of Kaifeng Prefecture (place name). One midnight, he suddenly got up and told his family, 'Madam Ren (person's name) has told me that the date of my rebirth has arrived.' Then he passed away in a lotus position. The day before, the whole family dreamed that Jin (person's name) was riding a blue lotus flower, surrounded by heavenly music, and heading west into the sky. His son, Jingrong (person's name), became an official of the rank of Chaoqing Daifu, and moved to the side of Dongyuan in Yizhen (place name). He often recited the Sutra of Contemplation on Immeasurable Life Buddha and practiced the Samadhi of Buddha Recitation. He once said, 'If you don't know Amitabha (short for Amitabha Buddha), Amitabha (short for Amitabha Buddha) is outside the West; if you know Amitabha (short for Amitabha Buddha), Amitabha (short for Amitabha Buddha) is only in your own home.' One night, he asked the monk Miaoying (person's name) to recite the Samantabhadra's Vows, lit incense and listened to the end, and passed away with his hands forming a mudra.
。曾孫松。官朝請大夫。主管臺州崇道觀。乾道中寓居蘇州。與寶積實公結社修凈業。與者且百人。年八十六無疾化去(佛祖統記．樂邦文類)。
孫良
錢塘人。隱居閱大藏。尤得華嚴之旨。嘗依大智律師受菩薩戒。日課佛名萬聲。二十年不輟。忽令家人請僧唱佛名。方半日。望空合掌曰。世尊菩薩已荷降臨。即退坐而化(佛祖統記)。
陸浚
錢塘人。少為吏。久之棄去。預西湖繫念會。以凈土為歸。每對佛前懺悔聲淚並下。間與友人相見。說凈土因緣。未嘗不感慨嗚咽。恐此生之不度。凈業之難成也。臨終請圓凈法師說凈土法門。諷觀經至上品上生章。圓凈語之曰。此時好去。浚曰。眾聖未齊。且待少時。起就竹床面西端坐。頃刻化去(佛祖統記)。
張迪
錢塘人。官助教。從圓凈法師受菩薩戒。專修凈業。佛前然臂香為誓。每稱佛名其聲奮厲。至失音猶不已。嘗于靜室見白色頻伽飛舞於前。又有綠髮童子合掌問訊。后三年。西向唸佛名而化(佛祖統記)。
孫十二郎
名忠。明州人。早慕西方。蔬食持戒。于府城東筑庵。鑿二池種白蓮。臨池建閣。月集眾爲念佛會。嘗見佛身現空中。趨出呼其二子至同拜禮焉。久之始隱。後人因名其地為駐佛巷。元祐八
【現代漢語翻譯】 曾孫松，官至朝請大夫（官名），主管臺州崇道觀。乾道（南宋孝宗年號，1165-1173年）年間寓居蘇州，與寶積實公結社修習凈土法門，參與者近百人。八十六歲時無疾而終。（出自《佛祖統紀·樂邦文類》）
孫良，錢塘（今杭州）人。隱居研讀《大藏經》，尤其精通《華嚴經》的旨要。曾跟隨大智律師受菩薩戒，每日唸誦佛名萬聲，堅持二十年不間斷。忽然讓家人請僧人唱唸佛名，剛過半天，他望向天空合掌說：『世尊菩薩已經降臨。』隨即退坐而逝。（出自《佛祖統紀》）
陸浚，錢塘（今杭州）人。年輕時做官，後來辭官不做。參與西湖繫念法會，以凈土法門為歸宿。每次在佛前懺悔，都聲淚俱下。偶爾與朋友相見，談論凈土因緣，沒有不感慨嗚咽的，擔心此生不能得度，凈業難以成就。臨終時，請圓凈法師宣講凈土法門，誦讀《觀無量壽經》至上品上生章。圓凈法師對他說：『此時正是往生的好時機。』陸浚說：『眾聖還未到齊，且等待片刻。』起身走到竹床邊，面向西方端坐，頃刻間化去。（出自《佛祖統紀》）
張迪，錢塘（今杭州）人。官至助教。跟隨圓凈法師受菩薩戒，專心修習凈土法門。在佛前燃臂香發誓，每次稱念佛名，聲音都非常奮厲，甚至失音也不停止。曾經在靜室中看見白色頻伽（妙音鳥）在前方飛舞，又有綠髮童子合掌問訊。三年後，面向西方唸佛名而逝。（出自《佛祖統紀》）
孫十二郎，名忠，明州（今寧波）人。早年就仰慕西方凈土，吃素持戒。在府城東邊建造庵堂，開鑿兩個池塘種植白蓮。在池塘邊建造樓閣，每月聚集眾人舉行唸佛法會。曾經看見佛身顯現在空中，快步走出呼喚他的兩個兒子一同拜禮。很久之後佛身才隱去。後人因此將這個地方命名為駐佛巷。元祐八年（北宋哲宗年號，1093年）
【English Translation】 Zengsun Song, held the official title of Chaoqing Daifu (a court official title) and was in charge of the Chongdao Temple in Taizhou. During the Qiandao period (Southern Song Dynasty, 1165-1173), he resided in Suzhou and formed a society with Baoji Shigong to cultivate the Pure Land practice, with nearly a hundred participants. He passed away at the age of eighty-six without any illness. (From 'Buddhist Records - Categories of the Land of Bliss')
Sun Liang, a native of Qiantang (present-day Hangzhou), lived in seclusion, studying the Great Treasury of Scriptures, especially mastering the essence of the Avatamsaka Sutra. He once received the Bodhisattva precepts from Lawyer Dazhi and recited the Buddha's name ten thousand times daily, persisting for twenty years without interruption. Suddenly, he asked his family to invite monks to chant the Buddha's name. After only half a day, he looked towards the sky, folded his palms, and said, 'The World Honored One and Bodhisattvas have already descended.' Then he retreated to his seat and passed away. (From 'Buddhist Records')
Lu Jun, a native of Qiantang (present-day Hangzhou), was an official in his youth, but later resigned. He participated in the West Lake Mindfulness Recitation Assembly, taking the Pure Land path as his refuge. Every time he repented before the Buddha, he would weep with tears streaming down his face. Occasionally, when meeting with friends, he would talk about the causes and conditions of the Pure Land, and he would always be moved to tears, fearing that he would not be liberated in this life and that his Pure Land practice would be difficult to accomplish. At the time of his death, he asked Dharma Master Yuanjing to explain the Pure Land Dharma, reciting the Contemplation Sutra up to the chapter on the Highest Grade of the Highest Rebirth. Dharma Master Yuanjing said to him, 'Now is a good time to go.' Lu Jun said, 'The assembly of saints is not yet complete; let us wait a little longer.' He got up and went to the bamboo bed, sat facing west in a dignified manner, and passed away in an instant. (From 'Buddhist Records')
Zhang Di, a native of Qiantang (present-day Hangzhou), held the official title of Assistant Instructor. He received the Bodhisattva precepts from Dharma Master Yuanjing and devoted himself to cultivating the Pure Land practice. He burned incense on his arm before the Buddha as a vow. Every time he recited the Buddha's name, his voice was very vigorous, and he would not stop even if he lost his voice. He once saw a white Kalavinka (bird with a beautiful voice) flying in front of him in a quiet room, and there was also a green-haired boy who folded his palms and greeted him. Three years later, he passed away facing west while reciting the Buddha's name. (From 'Buddhist Records')
Sun Shierlang, named Zhong, was a native of Mingzhou (present-day Ningbo). He admired the Western Pure Land from an early age, ate vegetarian food, and upheld the precepts. He built a hermitage east of the prefectural city, dug two ponds, and planted white lotuses. He built a pavilion by the pond and gathered people every month for a Buddha recitation assembly. He once saw the Buddha's body appear in the air, hurried out, and called his two sons to bow and pay respects together. After a long time, the Buddha's body disappeared. Later generations named this place Zhufuo Lane (Buddha Residing Lane). In the eighth year of Yuanyou (Northern Song Dynasty, 1093)
年。釋可久神遊西方三日而蘇。言池中金臺標可久名。其次則孫十二郎也。遂逝。久之十二郎得疾。請道俗百人爲念佛會。忽仰視虛空合掌問訊。手結雙印怡然而化。闔城皆聞天樂異香漸向西沒。二子能繼其業。亦向西坐化(佛祖統記)。
馬仲玉
名圩。廬州合肥人。父忠肅公亮。守杭州日。慈雲式公授以凈土法門。遂全家奉佛。元豐中仲玉遇僧廣初。得天臺十疑論。喜曰。吾今得所歸矣。遂依慈雲十念迴向法。行之二十餘年。后更與王敏仲往還。益精進唸佛。常以放生為佛事。歷守淄川新定。以慈惠為政。課誦經咒。觀想西方。日有常法。時荊王夫人與其侍妾同修凈土。其妾已化。去已見夢于夫人。引之遊于蓮池。見有朝服而坐華上者。曰此馬圩．楊杰也。時杰已化去。而仲玉尚無恙。崇寧元年得疾。盥沐易衣端坐唸佛而逝。有氣如青蓋騰空而上。已而家人十數同夢仲玉曰。吾已得生凈土上品矣。其秋有婢臥疾。亦唸佛而逝。子永逸亦行十念法。習十六觀。閱三十餘年。已而得疾。見阿彌陀佛及二菩薩來接引。結印示寂。香氣滿室中。既殮。柩上產五色華。其光爛然(樂邦文類)。
左伸
天臺臨海人。從法師神照受菩薩戒。遂造西方三聖像求生凈土。誦法華經三千四百部。金剛經二萬
【現代漢語翻譯】 現代漢語譯本
年。釋可久神遊西方三日後醒來，說（極樂）池中的金臺上有他的名字可久，其次是孫十二郎。說完就去世了。過了很久，孫十二郎得了病，請了道士和僧人一百人來舉行唸佛法會。忽然仰望天空，合掌問訊，雙手結成雙印，安詳地去世了。全城的人都聽到天樂和奇異的香味漸漸向西邊消失。他的兩個兒子能夠繼承他的事業，也面向西方坐化（《佛祖統紀》）。
馬仲玉
名圩（wéi）。廬州合肥人。父親是忠肅公馬亮。馬亮在杭州做官時，慈雲式公傳授給他凈土法門，於是全家信奉佛教。元豐年間（1078-1085），馬仲玉遇到僧人廣初，得到《天臺十疑論》，高興地說：『我現在找到歸宿了。』於是依照慈雲的十念迴向法，實行了二十多年。後來又與王敏仲交往，更加精進唸佛。常常以放生作為佛事。歷任淄川、新定的長官，以慈惠為政。每天按時誦經持咒，觀想西方（極樂世界）。崇寧元年（1102）得了病，洗漱更衣，端坐唸佛而去世。有一股像青色傘蓋一樣的氣騰空而上。不久，家人十多人一同夢見馬仲玉說：『我已經得生凈土上品了。』那年秋天，有個婢女臥病，也念佛而去世。兒子馬永逸也實行十念法，修習十六觀，過了三十多年，後來得了病，看見阿彌陀佛（Amitābha）及兩位菩薩前來接引，結印示寂。香氣充滿整個房間。入殮后，棺材上長出五色花，光彩鮮艷（《樂邦文類》）。
左伸
天臺臨海人。從法師神照受菩薩戒。於是建造西方三聖像，求生凈土。誦《法華經》三千四百部，《金剛經》二萬（遍）。
【English Translation】 English version
Year.釋可久(Shì Kějiǔ) (a monk) traveled to the West in spirit for three days and then woke up. He said that on a golden platform in the (Pure Land) pond was his name, 可久(Kějiǔ), and next to it was 孫十二郎(Sūn Shí'èrláng). Then he passed away. After a long time, 孫十二郎(Sūn Shí'èrláng) fell ill and invited a hundred Daoists and monks to hold a Buddha-recitation assembly. Suddenly, he looked up at the sky, put his palms together in greeting, formed a double mudra with his hands, and passed away peacefully. The whole city heard heavenly music and a strange fragrance gradually disappearing towards the west. His two sons were able to continue his work and also passed away sitting facing west (from Comprehensive Records of Buddhas and Patriarchs).
馬仲玉(Mǎ Zhòngyù)
Named 圩(Wéi). He was from Hefei, Luzhou. His father was 忠肅公馬亮(Zhōngsùgōng Mǎ Liàng). When 馬亮(Mǎ Liàng) was guarding Hangzhou, Ciyun Shi Gong (慈雲式公) taught him the Pure Land Dharma, and the whole family became Buddhists. During the Yuanfeng era (元豐, 1078-1085), 馬仲玉(Mǎ Zhòngyù) met the monk 廣初(Guǎngchū) and obtained the Ten Doubts about Tiantai. He rejoiced and said, 'Now I have found where to return.' Then he practiced the ten-recitation dedication method of Ciyun for more than twenty years. Later, he also associated with 王敏仲(Wáng Mǐnzhòng) and became more diligent in reciting the Buddha's name. He often used releasing living beings as a Buddhist practice. He successively served as the governor of Zichuan and Xinding, governing with compassion and kindness. He regularly recited scriptures and mantras, and visualized the West (Pure Land), with a fixed daily routine. At that time, the wife of the Prince of Jing and her maidservant practiced Pure Land together. The maidservant had already passed away and appeared in a dream to the wife, leading her to tour the lotus pond, where she saw someone in court attire sitting on a lotus flower. She said, 'This is 馬圩(Mǎ Wéi) and 楊傑(Yáng Jié).' At that time, 楊傑(Yáng Jié) had already passed away, but 馬仲玉(Mǎ Zhòngyù) was still alive. In the first year of Chongning (崇寧, 1102), he fell ill, washed and changed his clothes, sat upright, and recited the Buddha's name before passing away. A qi (氣) like a blue canopy rose into the air. Soon after, more than ten family members dreamed together that 馬仲玉(Mǎ Zhòngyù) said, 'I have already been reborn in the upper grade of the Pure Land.' That autumn, a maidservant who was ill in bed also recited the Buddha's name and passed away. His son 馬永逸(Mǎ Yǒngyì) also practiced the ten-recitation method and studied the Sixteen Contemplations for more than thirty years. Later, he fell ill and saw Amitābha (阿彌陀佛) and two Bodhisattvas coming to receive him, formed a mudra, and passed away peacefully. The room was filled with fragrance. After the encoffining, five-colored flowers grew on the coffin, their light brilliant (from Collection of Writings on the Land of Bliss).
左伸(Zuǒ Shēn)
He was from Linhai, Tiantai. He received the Bodhisattva precepts from Dharma Master 神照(Shénzhào). Then he built images of the Western Three Saints, seeking rebirth in the Pure Land. He recited the Lotus Sutra three thousand four hundred times and the Diamond Sutra twenty thousand (times).
卷。紹聖二年秋有疾。命其子沙門凈圓唱法華首題。已而夢三偉人立江皋。召伸登舟。復請僧誦阿彌陀經。遽曰。我已見佛光。即端坐結印而化(法華持驗記．佛祖統記)。
范儼
仁和人。居常蔬食。不牽世緣。曰百年旅泊耳。尚何求哉。日誦法華經。手書一部。求生凈土。大觀中忽見普賢乘六牙白象放金色光謂儼曰。汝常誦法華。念彌陀佛。得生凈土。故來相報。越一夕。睹眾聖授手。就座合掌而逝(佛祖統記)。
胡達夫
名闉。錢塘人。官宣義郎。為人坦易。好吟詠。好遊山水。亦信向佛法。未能入也。晚年致政。與清照律師游。一日感疾。其子請清照過之。謂曰。達夫平生與慧亨相善。豈可不知末後大事乎。達夫曰。將謂心凈則土凈也。清照曰。達夫一切時中無雜念染污否。曰未能也。清照曰。如此安能心凈土凈耶。達夫曰。經言一稱阿彌陀佛。能滅八十億劫生死之罪。何也。清照曰。阿彌陀佛有大誓願。有大威德。光明神力不可思議。具如經說。以是一稱洪名罪垢自消。如赫日正中霜雪何有。達夫大感悟。遂一心稱佛名。請僧為之助。累月。最後清照至。達夫曰。此來何晚。已煩觀音勢至降臨甚久。清照與眾僧同舉佛名。達夫安然而化(樂邦文類)。
孫忭
錢塘
【現代漢語翻譯】 現代漢語譯本：卷。紹聖二年（1095年）秋天生病。命他的兒子沙門凈圓唱誦《法華經》的首題。不久夢見三位偉人站在江邊，召喚他上船。又請僧人誦《阿彌陀經》。隨即說：『我已經看見佛光。』就端坐結印而逝（《法華持驗記》、《佛祖統紀》）。
范儼
仁和人。平時吃素，不被世俗牽絆。說：『百年人生不過是旅途寄宿罷了，還要求什麼呢？』每日誦讀《法華經》，手抄一部，求生凈土。大觀年間（1107-1110年）忽然看見普賢菩薩乘坐六牙白象，放出金色光芒，對范儼說：『你常誦《法華經》，念彌陀佛，得生凈土，所以我來相告。』過了一夜，看見眾聖伸出手來迎接，就座合掌而逝（《佛祖統紀》）。
胡達夫
名闉，錢塘人。官職為宣義郎。為人坦率隨和，喜歡吟詩，喜歡遊山玩水，也信奉佛法，但未能深入。晚年辭官，與清照律師交往。一日生病，他的兒子請清照來。清照說：『達夫平生與慧亨相交甚好，豈可不知臨終大事呢？』達夫說：『我以為心凈則國土凈。』清照說：『達夫在任何時候都沒有雜念染污嗎？』達夫說：『未能做到。』清照說：『這樣怎麼能心凈土凈呢？』達夫說：『經書上說，一聲稱念阿彌陀佛，能滅八十億劫生死之罪，這是為什麼呢？』清照說：『阿彌陀佛有大誓願，有大威德，光明神力不可思議，具體如經書所說。因此一聲稱念洪名，罪垢自然消滅，如同太陽當空照耀，霜雪又在哪裡呢？』達夫大為感悟，於是專心稱念佛名，請僧人為他助念。過了數月，最後清照來到。達夫說：『你這次來得太晚了，已經麻煩觀音菩薩、大勢至菩薩降臨很久了。』清照與眾僧一同高聲唸佛，達夫安然而逝（《樂邦文類》）。
孫忭
錢塘
【English Translation】 English version: Scroll. In the autumn of the second year of Shaosheng (1095), he fell ill. He ordered his son, the monk Jingyuan, to chant the title of the Lotus Sutra. Soon after, he dreamed of three great men standing on the riverbank, summoning him to board a boat. He then requested monks to recite the Amitabha Sutra. He immediately said, 'I have already seen the Buddha's light.' He then sat upright in the lotus position, formed a mudra, and passed away (Records of Miraculous Verifications of the Lotus Sutra, Comprehensive Records of Buddhas and Patriarchs).
Fan Yan
A native of Renhe. He usually ate vegetarian food and was not bound by worldly affairs. He said, 'A hundred years of life is just a temporary stay, what else should I seek?' He recited the Lotus Sutra daily and hand-copied a complete version, seeking rebirth in the Pure Land. During the Daguan era (1107-1110), he suddenly saw Samantabhadra Bodhisattva riding a six-tusked white elephant, emitting golden light, and said to Fan Yan, 'You often recite the Lotus Sutra and chant Amitabha Buddha, so you will be reborn in the Pure Land, so I have come to inform you.' After one night, he saw the saints extending their hands to welcome him, and he sat down, put his palms together, and passed away (Comprehensive Records of Buddhas and Patriarchs).
Hu Dafu
His name was Yin, and he was a native of Qiantang. His official position was Xuanyi Lang. He was straightforward and easygoing, liked to compose poetry, liked to travel and enjoy the scenery, and also believed in Buddhism, but he had not entered deeply. In his later years, he retired from office and associated with Lawyer Qingzhao. One day he fell ill, and his son invited Qingzhao to visit him. Qingzhao said, 'Dafu has been on good terms with Huiheng all his life, how can he not know the important matter of his final moments?' Dafu said, 'I thought that if the mind is pure, then the land is pure.' Qingzhao said, 'Dafu, are you free from distracting thoughts at all times?' Dafu said, 'I have not been able to do so.' Qingzhao said, 'How can the mind be pure and the land be pure in this way?' Dafu said, 'The scriptures say that one recitation of Amitabha Buddha can eradicate the sins of eighty billion kalpas of birth and death, why is this?' Qingzhao said, 'Amitabha Buddha has great vows, great power and virtue, and inconceivable light and spiritual power, as described in the scriptures. Therefore, one recitation of the Great Name will naturally eliminate sins, just as the sun shines in the sky, where can frost and snow be?' Dafu was greatly enlightened, so he wholeheartedly recited the Buddha's name and asked monks to help him with his recitation. After several months, Qingzhao finally arrived. Dafu said, 'Why are you so late? I have been troubled by Avalokiteshvara Bodhisattva and Mahasthamaprapta Bodhisattva for a long time.' Qingzhao and the monks chanted the Buddha's name together, and Dafu passed away peacefully (Categories of Paradise Literature).
Sun Bian
Qiantang
人。號無諍居士。幼學易。嘆曰。窮理盡性。易之教也。烏用於祿為。遂掩關晦跡。居絕俗務。沙門守寧與之交。謂曰。白樂天以儒修身。以釋治心。君聞之乎。忭有省。遂日閱華嚴．金剛諸經。以凈土為歸。母龔氏誦阿彌陀經。持佛名。晝夜不輟。偶得疾。請清照律師指示西歸。說法未終。端坐而化。老妾于氏亦專持佛名。忽夢龔氏告曰。吾已得生凈土矣。汝后七日亦當來也。至期果逝。頃之。忭夢至蓮池。見清照在側。旁一人授以梵字帖。不識。其人曰。請十三日齋耳。時方十二月。及期忽得疾。有僧問疾欲為祈禱。忭曰。生死已定。何必禱。即報清照云。當暫相違。遂跏趺作印西向坐脫。翼日清照至。為說法封龕。歸庵三日亦逝(佛祖統記)。
朱進士
遺其名。蘇州人也。嘗游虎邱寺聽佛印禪師講金剛經。至六如偈。欣然有會。次日午睡。夢一鬼吏督五人行。而己隨後。至一舍。有青布簾懸焉。鬼吏揭簾。眾皆入至廚下。見桶內盛湯。五人各就飲。朱方渴亦欲飲之。鬼吏呵曰。聽佛法人不得飲此。驚而覺。信步訪之。果得一舍。如夢所歷。其人言廚下新產六犬。其一死矣。朱大恐怖。自言不聞佛法且為此畜矣。殆哉。遂絕世務。日誦金剛經。年八十九。八月望。要諸道友相別。入後園登樹杪說偈
【現代漢語翻譯】 現代漢語譯本： 人。號無諍居士（稱號）。年幼時學習《易經》，感嘆道：『窮究事物原理，徹底瞭解人性，這是《易經》的教義啊，哪裡是爲了求取官位俸祿呢？』於是閉門謝客，隱居起來，斷絕一切世俗事務。沙門（出家人）守寧與他交往，對他說：『白樂天（白居易）用儒學修身，用佛學來治理內心，您聽說過嗎？』無諍居士聽後有所領悟，於是每天閱讀《華嚴經》、《金剛經》等經典，以求生凈土為歸宿。他的母親龔氏誦讀《阿彌陀經》，持唸佛號，日夜不停。後來生病，請來清照律師為她開示往生西方極樂世界的方法。清照律師說法還未結束，龔氏就端坐而逝。老妾于氏也專心持唸佛號，忽然夢見龔氏告訴她說：『我已經往生凈土了，你七天後也會來這裡。』到了期限，于氏果然去世。不久之後，無諍居士夢見自己到了蓮池（凈土），看見清照律師在旁邊。旁邊有個人遞給他一張梵文字帖，他不認識。那個人說：『請您持十三日齋戒吧。』當時是十二月，到了十三日，無諍居士忽然生病。有僧人來探望，想要為他祈禱。無諍居士說：『生死已經註定，何必祈禱呢？』隨即告訴清照律師說：『我將暫時與您告別。』於是結跏趺坐，雙手結印，面向西方坐化。第二天，清照律師趕到，為他說法並封龕。清照律師回到庵三天後也去世了（出自《佛祖統紀》）。
朱進士（功名）
遺失了他的名字，是蘇州人。曾經遊覽虎丘寺，聽佛印禪師講解《金剛經》。聽到六如偈（一切有為法，如夢幻泡影，如露亦如電，應作如是觀）時，心中欣然有所領悟。第二天午睡時，夢見一個鬼吏督促五個人行走，而自己跟在後面。來到一處房屋，掛著青布簾子。鬼吏掀開簾子，眾人都進去了，到了廚房，看見桶裡盛著湯。五個人各自上前飲用。朱進士也覺得口渴，想要飲用，鬼吏呵斥他說：『聽聞佛法的人不得飲用此湯。』朱進士驚醒。信步尋訪，果然找到一處房屋，與夢中所見一樣。那家人說廚房裡新產了六隻小狗，其中一隻已經死了。朱進士非常恐懼，自言說如果不聽聞佛法，恐怕也會變成畜生啊，太危險了。於是斷絕一切世俗事務，每天誦讀《金剛經》。八十九歲那年，八月十五，邀請各位道友告別，到後花園登上樹梢說偈（用偈語表達佛法）。
【English Translation】 English version: A man, known as Layman Wuzheng (meaning 'no contention'). In his youth, he studied the Book of Changes (I Ching) and lamented, 'To exhaustively investigate principles and fully understand human nature, this is the teaching of the Book of Changes! Why should it be used for seeking official positions and salaries?' Consequently, he closed his doors to guests, secluded himself, and severed all worldly affairs. The monk Shouning befriended him and said, 'Bai Letian (Bai Juyi) cultivated himself with Confucianism and governed his mind with Buddhism. Have you heard of this?' Layman Wuzheng had an awakening and began to read the Avatamsaka Sutra (Huayan Jing), the Diamond Sutra (Jin Gang Jing), and other scriptures daily, aiming to be reborn in the Pure Land. His mother, Gong, recited the Amitabha Sutra (Ami tuo Jing) and chanted the Buddha's name, day and night without ceasing. Later, she fell ill and requested Lawyer Qingzhao to instruct her on how to be reborn in the Western Paradise. Before Lawyer Qingzhao finished speaking, Gong passed away while sitting upright. The old concubine, Yu, also diligently chanted the Buddha's name and suddenly dreamed that Gong told her, 'I have already been reborn in the Pure Land. You will also come here in seven days.' On the appointed day, Yu indeed passed away. Shortly after, Layman Wuzheng dreamed that he arrived at the Lotus Pond (in the Pure Land) and saw Lawyer Qingzhao beside him. A person next to him handed him a Sanskrit script, which he did not recognize. That person said, 'Please observe a thirteen-day fast.' It was December at the time. On the thirteenth day, Layman Wuzheng suddenly fell ill. A monk came to visit and wanted to pray for him. Layman Wuzheng said, 'Life and death are already determined, why pray?' He then told Lawyer Qingzhao, 'I will temporarily bid you farewell.' He sat in the lotus position, formed a mudra (hand gesture), and passed away facing west. The next day, Lawyer Qingzhao arrived, gave a Dharma talk, and sealed the coffin. Lawyer Qingzhao also passed away three days after returning to his hermitage (from Records of the Lineage of Buddhas and Patriarchs (Fozu Tongji)).
Scholar Zhu (title)
His name is lost. He was a native of Suzhou. He once visited Tiger Hill Temple and listened to Chan Master Foyin lecturing on the Diamond Sutra (Jin Gang Jing). Upon hearing the Six Like Verse (all conditioned phenomena are like a dream, an illusion, a bubble, a shadow, like dew and lightning; thus should you contemplate them), he was delighted and had an understanding. The next day, during his afternoon nap, he dreamed that a ghost official was urging five people to walk, and he was following behind. They arrived at a house with a blue cloth curtain hanging. The ghost official lifted the curtain, and everyone entered, reaching the kitchen. They saw a bucket filled with soup. The five people each went forward to drink. Scholar Zhu was also thirsty and wanted to drink, but the ghost official scolded him, 'Those who have heard the Dharma are not allowed to drink this soup.' Scholar Zhu woke up in shock. He went to search for the place and indeed found a house that was just like the one in his dream. The people there said that six puppies had just been born in the kitchen, and one of them had already died. Scholar Zhu was terrified and said to himself that if he had not heard the Dharma, he would have become an animal. How dangerous! He then severed all worldly affairs and recited the Diamond Sutra (Jin Gang Jing) daily. At the age of eighty-nine, on the fifteenth day of the eighth month, he invited his fellow practitioners to bid farewell. He went to the back garden, climbed to the top of a tree, and spoke a verse (using a verse to express the Dharma).
曰。八十九年朱公。兩手劈破虛空。兩腳踏著白雲。立化菩提樹東。言訖端然而化(金剛證果錄)。
王無功
名闐。明州慈溪人。再舉進士不第。布衣蔬食。遍參講席。晚年專修唸佛三昧。述凈土自信錄。其序云。古之大聖人立言垂教。被于百世之下。其郁而未暢。晦而未明者有之矣。即吾佛凈土法門是也。余遍覽諸經。深求其指。往生功德一言以蔽之曰。在凡夫獲不退而已矣。何則。此土修行。圓教初信。小乘初果人。邪見三毒永不復起。茲為斷惑發悟。創入聖流越生。不昧其所證。斯超四趣。不失人天。至於凡夫地中雖伏惑發悟。菩薩一經生死非常之變。則忘其所證所修。是故遇緣或退。仍墮苦涂者有之。乃若凡聖同居凈土。如極樂國等。雖具三界。惟有人天。故一切含識獲生者即長辭四趣。又助緣大備。壽數莫量。縱至鈍根。一生熏修無不證聖果。寧復有退失事乎。如來贊勸之本意不過如此。且圓機體道是最上凈業。茍加愿導之即預優品。若夫愚樸輩。但能稱佛發願者。莫不往生。嗚呼。觀凈土一門。則知聖人無棄物矣。彼守癡空之徒。效無礙無修。起自障心。絕他學路。可不哀哉。紹興十六年。一夕忽聞異香滿室。謂弟子沙門思齊曰。此吾凈業所感也。乃沐浴更衣面西趺坐而化。焚其軀。得舍
【現代漢語翻譯】 現代漢語譯本： 說：朱公在八十九歲時，兩手劈開虛空，兩腳踩著白雲，在菩提樹東邊站立圓寂。說完就端坐而逝。（出自《金剛證果錄》）。
王無功
名闐（tián），是明州慈溪人。多次參加進士考試都沒有考中。他身穿布衣，吃素食，廣泛參訪各個講席。晚年專心修習唸佛三昧。著述了《凈土自信錄》。他在序言中說：『古代的大聖人立言傳教，影響到百代之後，但其中那些沒有完全闡明，不夠清楚明白的，也是有的。就像我們佛的凈土法門就是這樣。我廣泛閱讀各種經典，深入探求其中的旨意，用一句話來概括往生的功德，那就是：在於凡夫能夠獲得不退轉。為什麼這麼說呢？因為在這個世界修行，圓教的初信位，小乘的初果人，邪見和三毒永遠不會再產生，這是因為他們已經斷除了迷惑，開啟了智慧，開始進入聖人的行列，超越了生死輪迴，不會忘記自己所證悟的境界，從而超越了四惡趣，不會失去人天的果報。至於凡夫，雖然在凡夫的地位上也能降伏煩惱，開啟智慧，但是菩薩一旦經歷生死這種非常的變化，就會忘記自己所證悟和修行的，因此遇到因緣就會退轉，仍然會墮入痛苦的境地。但是，像凡聖同居的凈土，比如極樂世界等，雖然也具備三界，但只有人天，所以一切有情眾生只要往生到那裡，就能永遠脫離四惡趣。而且助緣非常完備，壽命無限。即使是根器遲鈍的人，一生熏修，沒有不證得聖果的，哪裡還會有退失的事情呢？如來讚歎勸勉的本意不過如此。而且圓機體道是最上等的凈業，如果加上願力的引導，就能預先進入上品。至於那些愚笨樸實的人，只要能夠稱念佛名，發願往生，沒有不往生的。唉！觀察凈土法門，就知道聖人沒有捨棄任何眾生啊！那些固守空見的人，傚法無礙無修，自己障礙自己的心，斷絕他人學習的道路，真是可悲啊！』紹興十六年（1146年），一天晚上忽然聞到異香充滿房間，他對弟子沙門思齊說：『這是我凈業所感啊。』於是沐浴更衣，面向西方，結跏趺坐而逝。焚燒他的遺體，得到了舍利。
【English Translation】 English version: Said: 'At the age of eighty-nine, Zhu Gong split the void with both hands, stepped on white clouds with both feet, and passed away while standing to the east of the Bodhi tree.' After saying this, he sat upright and passed away. (From 'The Record of Vajra's Fruit of Enlightenment').
Wang Wugong
Named Tian (闐), was a native of Cixi, Mingzhou. He repeatedly failed the imperial examinations. He wore cloth clothes, ate vegetarian food, and widely visited various lectures. In his later years, he focused on cultivating the Samadhi of mindfulness of Buddha. He wrote 'A Record of Self-Confidence in the Pure Land'. In his preface, he said: 'The ancient great sages established words and teachings, influencing hundreds of generations, but there are those that are not fully explained or clear. Such is the Pure Land Dharma door of our Buddha. I have extensively read various scriptures and deeply sought their meaning. To summarize the merit of rebirth in one sentence: it lies in the fact that ordinary people can attain non-retrogression. Why is this so? Because in this world, those who cultivate, the initial faith of the perfect teaching, and the first fruit of the Hinayana, will never again give rise to evil views and the three poisons. This is because they have cut off delusion, awakened wisdom, and begun to enter the stream of sages, transcending the cycle of birth and death, not forgetting the realm they have attained, thereby transcending the four evil realms and not losing the rewards of humans and gods. As for ordinary people, although they can subdue afflictions and awaken wisdom in the realm of ordinary people, once Bodhisattvas experience the extraordinary changes of life and death, they will forget what they have attained and cultivated. Therefore, when encountering conditions, they may regress and still fall into suffering. However, in the Pure Land where ordinary people and sages coexist, such as the Land of Ultimate Bliss, although it also possesses the three realms, it only has humans and gods. Therefore, all sentient beings who are reborn there will forever leave the four evil realms. Moreover, the supporting conditions are fully prepared, and the lifespan is immeasurable. Even those with dull roots, after a lifetime of cultivation, will all attain the fruit of sagehood. How can there be any matter of regression? The original intention of the Tathagata's praise and exhortation is nothing more than this. Moreover, the perfect opportunity to embody the Tao is the highest pure karma. If one adds the guidance of vows, one can enter the superior grades in advance. As for those who are foolish and simple, as long as they can recite the Buddha's name and make vows, none will fail to be reborn. Alas! Observing the Pure Land Dharma door, one knows that the sages do not abandon any beings! Those who cling to empty views, imitating non-obstruction and non-cultivation, obstruct their own minds and cut off the path of learning for others, how sad!' In the sixteenth year of Shaoxing (1146 AD), one night, he suddenly smelled a strange fragrance filling the room. He said to his disciple, the Shramana Siqi: 'This is the result of my pure karma.' Then he bathed, changed clothes, faced west, sat in the lotus position, and passed away. His body was cremated, and relics were obtained.
利如菽者百八粒(佛祖統記．樂邦文類)。
王衷
嘉禾人。居錢塘之孤山。政和間舉隱逸不起。嘗參小本禪師未有所入。偶聞僧誦彌陀經有感。遂專心凈業。日誦阿彌陀經七過。佛號萬聲。十九年未嘗間斷。即所居為蓮社。無問道俗貴賤鹹得與會。一日無疾沐浴面西跏趺而化(佛祖統記．樂邦文類)。
吳信叟
名秉信。明州人。紹興中官于朝。與秦檜忤。斥為黨人。歸而筑庵城南。日夕宴坐。制一棺。夜臥其中。至五更。令童子扣棺而歌曰。吳信叟歸去來。三界無安不可住。西方凈土有蓮胎。歸去來。聞唱即起。習禪誦。久之檜死。以禮部侍郎召。時停度僧之令。信叟請賣度牒以裕國用。因論及檜黨。卒為檜黨所中。論以佞佛邀福。出知常州。二十六年覆被召至蕭山驛舍坐。頃之令家人靜聽。咸聞天樂之音。即曰。清凈界中失念至此。金臺既至。吾當有行。言訖而逝(佛祖統記)。
張掄
不詳其所自起。官浙西副都總管。䖍修凈土。嘗請高宗書蓮社二字顏其居。為之記曰。臣嘗讀天竺書。知出世間有極樂國者。國有佛號阿彌陀。始享國履位。捐去弗居。超然獨覺。悟心證聖。以大願力普度一切。其國悉以上妙眾寶莊嚴。地皆黃金。無山川邱谷之險。氣序常春。無陰陽寒暑
【現代漢語翻譯】 現代漢語譯本 利如菽者百八粒（《佛祖統紀·樂邦文類》）。
王衷
嘉禾人。居住在錢塘的孤山。政和年間(1111-1118)被推舉為隱逸之士，但他沒有應召。曾經參訪小本禪師，但沒有領悟。偶然聽到僧人誦讀《彌陀經》有所感悟，於是專心修習凈土法門，每天誦讀《阿彌陀經》七遍，唸誦佛號萬聲，十九年未曾間斷。將所居住的地方改為蓮社，無論道俗貴賤都可以參與。一日無病，沐浴後面向西方，結跏趺坐而逝（《佛祖統紀·樂邦文類》）。
吳信叟
名秉信，明州人。紹興年間(1131-1162)在朝廷做官，因與秦檜不合，被斥為黨人。歸隱后在城南筑庵，日夜宴坐。製作了一口棺材，夜晚睡在其中。到五更時分，讓童子敲擊棺材並唱歌說：『吳信叟歸去來，三界無安不可住，西方凈土有蓮胎，歸去來。』聽到歌聲就起身，習禪誦經。很久之後秦檜死了，朝廷以禮部侍郎的官職召他回朝。當時朝廷停止了度僧的命令，吳信叟請求賣度牒來充裕國用。因此事議論到秦檜的朋黨，最終被秦檜的朋黨所陷害，被指責為用佞佛來邀取福報，被貶出京城，擔任常州的地方官。紹興二十六年(1156)再次被召回，在蕭山驛站坐著。不久讓家人安靜地聽，都聽到了天樂的聲音。吳信叟說：『在清凈的境界中失唸到這裡，金臺既然已經到來，我應當要走了。』說完就去世了（《佛祖統紀》）。
張掄
不清楚他的出身。擔任浙西副都總管。虔誠地修習凈土法門。曾經請高宗皇帝題寫『蓮社』二字來裝飾他的住所，併爲此作記說：『我曾經讀過天竺的經書，知道在出世間有一個極樂國。那個國家有一尊佛，名叫阿彌陀（Amitabha）。當初享受著國家的富貴，後來捐棄一切不再留戀，超然覺悟，悟心證聖，以大願力普遍救度一切眾生。那個國家全部用最美好的各種珍寶來莊嚴，地面都是黃金，沒有山川丘谷的險峻，氣候總是春天，沒有陰陽寒暑的變化。
【English Translation】 English version One hundred and eight grains, as small as beans (from 'Buddhist Records - Pure Land Writings').
Wang Zhong
A native of Jiahe. He lived in Gushan (Solitary Hill) in Qiantang. During the Zhenghe period (1111-1118), he was recommended as a recluse but did not accept the position. He once visited Chan Master Xiaoben but did not attain enlightenment. He was inspired upon hearing a monk recite the Amitabha Sutra, and thereafter devoted himself to the Pure Land practice, reciting the Amitabha Sutra seven times a day and chanting the Buddha's name ten thousand times, without interruption for nineteen years. He transformed his residence into a Lotus Society, where people of all social classes, both monastic and lay, were welcome to participate. One day, without illness, he bathed, faced west, sat in the lotus position, and passed away (from 'Buddhist Records - Pure Land Writings').
Wu Xin Sou
His name was Bingxin, and he was a native of Mingzhou. During the Shaoxing period (1131-1162), he served as an official in the court but clashed with Qin Hui and was denounced as a partisan. After retiring, he built a hermitage south of the city, where he spent his days and nights in meditation. He made a coffin and slept in it every night. At the fifth watch, he would have a boy knock on the coffin and sing, 'Wu Xin Sou, return! There is no peace in the Three Realms, you cannot stay. In the Western Pure Land, there is a lotus womb. Return!' Upon hearing the song, he would rise, practice Chan, and recite scriptures. After a long time, Qin Hui died, and the court summoned him back with the title of Vice Minister of the Ministry of Rites. At that time, the court had suspended the ordination of monks, and Wu Xin Sou requested to sell ordination certificates to enrich the national treasury. This led to discussions about Qin Hui's faction, and he was ultimately framed by Qin Hui's partisans, accused of using flattery of Buddhism to seek blessings, and was demoted to be the local official of Changzhou. In the twenty-sixth year of Shaoxing (1156), he was summoned again and sat in the Xiaoshan post station. Soon, he asked his family to listen quietly, and they all heard the sound of heavenly music. Wu Xin Sou said, 'Having lost mindfulness in the pure realm to this extent, now that the golden platform has arrived, I should depart.' After saying this, he passed away (from 'Buddhist Records').
Zhang Lun
His origins are unknown. He served as the Deputy Chief Commander of Zhejiang West. He devoutly practiced the Pure Land method. He once requested Emperor Gaozong to inscribe the words 'Lotus Society' to adorn his residence and wrote a record for it, saying, 'I once read the books of India and learned that there is a Land of Ultimate Bliss in the world beyond. In that land, there is a Buddha named Amitabha (Amitabha). Initially enjoying the wealth and position of a kingdom, he later renounced everything and did not dwell on it, awakened in transcendence, realized the mind and attained sainthood, and with great vows universally saves all beings. That land is entirely adorned with the most wonderful treasures, the ground is all gold, there are no dangerous mountains, rivers, hills, or valleys, the climate is always spring, and there are no changes of yin and yang, cold and heat.'
之變。無飢寒老病生死之苦。無五趣雜居之濁。用是種種神通方便。善導眾生。忻樂起信。于日用中能發一念念彼佛號。即此一念清凈純熟圓滿具足。融會真如同一法性。幻身盡時此性不滅。一剎那頃佛土現前。如持左契以取寓物。臣敬聞其說。刻厲精進。無有間斷。惟佛惟念亦既有年。闔門少長靡不從化。乃辟敝廬之東偏。鑿池種蓮。做慧遠結社之遺意。日率妻子課佛萬遍。而又歲以春秋之季月涓良日。即普靜精舍與通道者共之。於是見聞隨喜雲集川至。唱佛之聲如潮汐之騰江也。夫慧遠創為茲社。距今閱數百祀。其間緇素景慕餘風。祖述其高致者。代不乏人。然率闇汶不章與木石同寂。臣獨何幸。乃蒙太上光堯壽聖皇帝親灑宸毫書蓮社二大字為賜。雲章奎畫得未曾有。萬目共瞻歡喜踴躍。不獨傳示雲林。侈千載之盛遇。實愿天下後世凡歷見聞。普得唸佛三昧。究竟成就無上菩提。其為饒益詎可量已。謹刊之金石。用對揚丕顯休命焉(樂邦文類)。
李秉
紹興末為內廷。官曆三朝。爵武功大夫。管御藥院。乞宮祠以去。秉壯歲慕禪宗。參凈慈自得禪師有省。既別自得。作拄杖頌寄之曰。得來拄杖元無價。分付知音好受持。千里同風了無說。夜深月上珊瑚枝。已而歸心凈土。刻龍舒凈土文以勸世。持誦
【現代漢語翻譯】 現代漢語譯本： 脫離變化之苦，沒有飢餓、寒冷、衰老、疾病和死亡的痛苦，也沒有五道（地獄、餓鬼、畜生、人、阿修羅）混雜居住的污濁。運用種種神通方便，善巧引導眾生，使他們歡喜信樂，在日常生活中能發一念憶念阿彌陀佛的名號，即此一念清凈純熟圓滿具足，融會真如，同一法性。幻化之身終結之時，此性不會泯滅，一剎那間佛國凈土便會顯現於眼前，如同拿著契約去取回寄託之物。我恭敬地聽聞這些道理，刻苦努力精進修行，沒有絲毫間斷，一心念佛已經多年。全家老少沒有不遵從教化的。於是開闢破舊房屋的東邊，挖掘池塘種植蓮花，效仿慧遠（東晉高僧）結社的遺願，每天帶領妻子兒女唸佛萬遍。並且每年在春秋兩季的吉日，就在普靜精舍與信奉佛道的人們共同修行。於是見聞隨喜的人們像云一樣聚集，像河流一樣涌來，唸佛的聲音如同潮水般在江中奔騰。慧遠（東晉高僧）當初創立蓮社，距離現在已經過去數百年了。這期間，僧人和俗人景仰他的遺風，傚法他的高尚情操的人，每個時代都不乏其人。然而大多昏昧不明，如同木頭石頭一樣寂靜無聲。唯獨我何其有幸，竟然蒙受太上光堯壽聖皇帝（應指宋高宗，1107-1187）親自用御筆書寫『蓮社』兩個大字作為賞賜。這如同雲章奎畫一般，是前所未有的榮耀，萬衆矚目，歡喜踴躍，不僅僅是傳示在雲林（地名），誇耀這千載難逢的盛事，實在希望天下後世所有經歷見聞的人，都能普遍獲得唸佛三昧（佛教術語，指專注唸佛而進入的禪定狀態），最終成就無上菩提（佛教術語，指最高的覺悟）。這所帶來的利益怎麼可以衡量呢！謹將此事刻在金石上，用來宣揚這偉大而光明的恩命。（出自《樂邦文類》）。
李秉
紹興（南宋年號，1131-1162）末年進入內廷，歷經三朝為官，官至武功大夫，掌管御藥院。請求辭官歸隱。李秉壯年時仰慕禪宗，參拜凈慈自得禪師有所領悟。在與自得禪師分別時，作《拄杖頌》寄給他，詩中寫道：『得來拄杖元無價，分付知音好受持。千里同風了無說，夜深月上珊瑚枝。』之後便歸心凈土，刻印龍舒凈土文來勸導世人，持誦佛經。
【English Translation】 English version: escaping the suffering of change, free from the pain of hunger, cold, old age, sickness, and death, and without the turbidity of the five realms (hell, hungry ghosts, animals, humans, asuras) mixed together. Using all kinds of supernatural powers and skillful means, he skillfully guides sentient beings, making them joyful and faithful. In daily life, if one can generate a single thought of mindfulness of Amitabha Buddha's name, then this single thought is pure, refined, complete, and fully endowed, merging with Suchness (Tathata), sharing the same Dharma-nature. When the illusory body comes to an end, this nature will not perish. In an instant, the Buddha-land will appear before one's eyes, like holding a contract to retrieve entrusted goods. I respectfully heard these principles, diligently striving in practice without the slightest interruption, focusing on Buddha-recitation for many years. The entire family, young and old, all follow the teachings. Therefore, I opened up the eastern side of my dilapidated house, dug a pond to plant lotus flowers, emulating Huiyuan's (a prominent monk of the Eastern Jin Dynasty) vow to form a society, leading my wife and children to recite the Buddha's name ten thousand times every day. Moreover, every year during the auspicious days of the spring and autumn seasons, I practice together with those who believe in the Buddhist path at the Pujiing Vihara. Thus, those who see and hear, rejoicing and following, gather like clouds and surge like rivers, and the sound of Buddha-recitation is like the tide rising in the river. Huiyuan (a prominent monk of the Eastern Jin Dynasty) initially founded the Lotus Society, and hundreds of years have passed since then. During this time, monks and laypeople admired his legacy, and those who emulated his noble sentiments were never lacking in each era. However, most were ignorant and obscure, as silent as wood and stone. Only I am fortunate enough to have received the favor of the Supreme Emperor Guangyao Shousheng (likely referring to Emperor Gaozong of Song, 1107-1187) personally writing the two large characters 'Lotus Society' as a reward. This is like a cloud chapter and Kui painting, an unprecedented honor. All eyes are on it, rejoicing and leaping for joy, not only to be shown in Yunlin (place name), boasting of this rare event in a thousand years, but truly hoping that all those who experience and hear of it in the world in future generations can universally attain the Samadhi (Buddhist term, referring to a state of meditative concentration) of Buddha-recitation and ultimately achieve Anuttara-Samyak-Sambodhi (Buddhist term, referring to the highest enlightenment). How can the benefits it brings be measured! I respectfully inscribe this on metal and stone to proclaim this great and glorious grace. (From 'Collection of Writings on the Land of Bliss').
Li Bing
Entered the inner court at the end of the Shaoxing era (Southern Song Dynasty reign period, 1131-1162), served as an official through three dynasties, reaching the rank of Wugong Daifu, and was in charge of the Imperial Pharmacy. He requested to retire from office. In his prime, Li Bing admired Zen Buddhism and had an awakening after visiting Zen Master Zide of Jingci Temple. When parting with Zen Master Zide, he wrote 'Ode to the Staff' and sent it to him, which read: 'The staff obtained is originally priceless, entrust it to a confidant to hold well. A thousand miles share the same wind, there is nothing to say, the moon rises on the coral branch in the deep night.' Afterwards, he devoted himself to the Pure Land, engraving the Longshu Pure Land Text to advise the world, reciting the scriptures.
謹篤。逾三十年。子元長。偕諸同好結凈業會於傳法寺。秉與焉。嘉泰四年秋有疾。減食卻劑。神色愈警。及冬。夢中忽見彌陀現相。越七日凌晨見金華滿室中。呼二子掖起。別親友。索筆書曰。六十一年盡亂道。些兒見處卻也好。而今驀直往西方。萬劫長離生死老。置筆整手結印而逝(樂邦文類)。
陸子元
名沅。會稽山陰人。試吏部再為第一監行在都進奏院監尚書六部門。居官落落。守正不媚權勢。歲滿遷大府寺丞。尋外轉。歷提舉福建市舶。以母憂歸。中同僚鄭興裔之言。得罪閑居。家明州橫溪之上。客至語及鄭事。必曰沅與鄭歷劫中冤耳。謹當以善法解之。否則彼此酬酢無了時也。居常持法華經。晨起即澡浴焚香。首唱偈曰。盥手清晨貝葉開。不求諸佛不禳災。世緣斷處從他斷。劫火光中舞一回。然後開卷而讀。不緩不急。聲如貫珠。日週一部。如是三十年。年登八十。增至三部。宗教兩家靡不研究。複誦彌陀佛號。一意西馳。年八十五。沐浴冠服而化。口鼻間出蓮華香。郁然彌日方息。事在紹熙五年(渭南文集．法喜志．法華持驗記)。
閻邦榮
池州晉陽人。中年嘗遇僧勸修凈業。持往生咒。遂斷葷血。每旦向西誦咒千遍。又率諸男女同聲誦之。積二十年。紹熙元年正月朔。
【現代漢語翻譯】 現代漢語譯本 謹篤，超過三十年。他的兒子元長，與一些志同道合的朋友在傳法寺結成凈業會，謹篤也參與其中。嘉泰四年（1204年）秋天，他生病了，減少飲食，停止服藥，但精神和氣色反而更加清醒。到了冬天，夢中忽然見到阿彌陀佛顯現。過了七天，清晨見到金光充滿整個房間。他呼喚兩個兒子扶他起來，與親友告別，索要筆墨寫道：『六十一年儘是擾亂正道的行為，這一點見解卻也很好。如今我將徑直前往西方極樂世界，永遠脫離生死輪迴的苦惱。』寫完後放下筆，整理雙手，結跏趺坐，安詳去世（出自《樂邦文類》）。
陸子元（陸沅） 名沅（陸沅），會稽山陰人。在吏部考試中兩次名列第一，擔任行在都進奏院監尚書六部門的官員。為官清高耿直，堅守正道，不諂媚權勢。任期屆滿后升任大府寺丞，不久外調，歷任提舉福建市舶。因母親去世而辭官回家。因為聽信同僚鄭興裔的讒言而獲罪，賦閒居住在明州橫溪之上。客人來訪時，如果談及鄭興裔的事情，他必定說：『我與鄭興裔是累生累世的冤家。應當用善法來化解這段冤仇，否則彼此報復將永無休止。』他平時經常誦持《法華經》，每天早晨起床后就沐浴焚香，首先唱誦偈語說：『洗手清晨打開貝葉經，不求諸佛保佑也不求消災。世俗的緣分該斷就讓它斷，就算劫火燃燒也要在其中舞蹈一回。』然後打開經卷誦讀，不快不慢，聲音如珍珠般圓潤。每天誦讀一部《法華經》，這樣堅持了三十年。到了八十歲高齡，增加到每天誦讀三部。他對宗教兩家的學說都深入研究。他還唸誦阿彌陀佛的名號，一心向往西方極樂世界。八十五歲時，沐浴更衣，戴好帽子，安詳去世。口鼻間散發出蓮花的香味，濃郁芬芳，過了很久才消散。這件事記載在紹熙五年（1194年）的《渭南文集·法喜志·法華持驗記》中。
閻邦榮 池州晉陽人。中年時曾經遇到一位僧人勸他修習凈土法門，持誦往生咒。於是他斷絕了葷腥。每天早晨面向西方唸誦往生咒一千遍，又帶領許多男女一起同聲唸誦。堅持了二十年。紹熙元年（1190年）正月初一。
【English Translation】 English version Jin Du. For over thirty years. His son Yuan Chang, along with like-minded friends, formed a Pure Land Society at Chuanfa Temple, in which Jin Du also participated. In the autumn of the fourth year of the Jiatai era (1204), he fell ill, reducing his food intake and refusing medication, yet his spirit and complexion became even more alert. In winter, he suddenly saw the manifestation of Amitabha Buddha in a dream. Seven days later, at dawn, he saw golden light filling the entire room. He called his two sons to help him up, bid farewell to relatives and friends, and asked for a brush to write: 'Sixty-one years have been spent disrupting the right path, but this little bit of insight is quite good. Now I am going straight to the Western Pure Land, forever free from the suffering of birth, death, and old age.' After writing, he put down the brush, arranged his hands, sat in the lotus position, and passed away peacefully (from 'Collection of Writings on the Land of Bliss').
Lu Ziyuan (Lu Yuan) Named Yuan (Lu Yuan), a native of Shanyin in Kuaiji. He ranked first in the Ministry of Personnel examinations twice and served as an official in the Six Departments of the Ministry of Works in the Capital Reporting Office. As an official, he was upright and unyielding, upholding righteousness and not flattering those in power. After his term expired, he was promoted to Vice Director of the Great Treasury Temple, and soon after, he was transferred to other posts, serving as Commissioner of Maritime Trade in Fujian. He resigned due to his mother's death and returned home. Because he listened to the slander of his colleague Zheng Xingyi, he was convicted and lived in seclusion above Hengxi in Mingzhou. When guests visited and mentioned Zheng Xingyi's affairs, he would always say: 'Yuan and Zheng are enemies from countless past lives. We should resolve this feud with good Dharma, otherwise, the cycle of revenge will never end.' He regularly recited the 'Lotus Sutra'. Every morning, after washing and burning incense, he would first chant a verse saying: 'Washing hands, in the clear morning, I open the palm-leaf scripture, not seeking blessings from the Buddhas, nor praying for disaster relief. Let worldly ties be severed when they should be, even in the light of the kalpa fire, I will dance once.' Then he would open the scripture and read it, neither too fast nor too slow, his voice like a string of pearls. He recited one chapter of the 'Lotus Sutra' every day, and he persisted for thirty years. At the age of eighty, he increased it to three chapters a day. He studied both the doctrinal and meditative schools of Buddhism extensively. He also recited the name of Amitabha Buddha, with his mind focused on the Western Pure Land. At the age of eighty-five, he bathed, put on his cap and gown, and passed away peacefully. The fragrance of lotus flowers emanated from his mouth and nose, lingering for days before dissipating. This event is recorded in the 'Weinan Collection of Writings, Records of Dharma Joy, Records of Miraculous Experiences of Holding the Lotus Sutra' in the fifth year of the Shaoxi era (1194).
Yan Bangrong A native of Jinyang in Chizhou. In middle age, he encountered a monk who advised him to cultivate the Pure Land practice and recite the Rebirth Mantra. Thereupon, he abstained from meat and blood. Every morning, he faced west and recited the Rebirth Mantra a thousand times, and he also led many men and women to recite it together in unison. He persisted for twenty years. On the first day of the first month of the first year of the Shaoxi era (1190).
閱大涅槃經嘆曰。人生夢幻耳。吾何戀乎。三月朔。聞異香芬馥彌日不歇。其子夢阿彌陀佛放大光明。遍照堂宇皆作金色。越五日晨起。如常課誦訖。顧家人曰。我今日當行。慎勿相攪。遂面西瞑目跏趺而坐。日過中。瞿然起曰。我去也。便起立。行數步。舒手結印微笑而化(樂邦文類)。
錢同伯
名象祖。臺州人。祖端禮官參知政事。嘗參護國元公有省。遂究極宗門旨趣。臨終書曰。浮世虛幻。本無去來。四大五蘊。必歸終盡。蓋為地水火風暫時湊泊。不可錯認為己有。大丈夫當用處把定。立處皆真。去留自在。是上來諸聖解脫路涅槃門也。吾今如是。豈不快哉。置筆斂目而逝。同伯以恩起家太常丞。開禧中官參知政事。時韓𠈁胄為相。欲用兵于金。同伯執不可。遂罷知外郡。已而復起。與史彌遠謀。共誅𠈁胄。天下賴之。嘉定二年拜左丞相。尋罷歸。初同伯問道於此庵元公。此庵曰。欲究此事。須得心法兩忘乃可。法執未忘。契理亦非悟也。同伯曰。才涉唇吻便落意思如何。此庵曰本自無瘡勿傷之也。同伯有省。既而歸心凈土。守金陵日。于鄉州建接待寺十所。皆以凈土極樂名之。創止庵與高僧談處其中。自致政后修持益力。嘉定四年偶得微疾。書偈曰。菡萏香從佛國來。琉璃地上絕纖埃。我心清
【現代漢語翻譯】 現代漢語譯本 閱讀《大涅槃經》後感嘆道：『人生如夢如幻，我還有什麼可留戀的呢？』三月初一，聞到奇異的香味，芬芳瀰漫，多日不散。他的兒子夢見阿彌陀佛（Amitabha，梵語，意為無量光）放出巨大的光明，遍照整個廳堂，都變成金色。過了五天，早晨起床后，像往常一樣做完功課。告訴家人說：『我今天就要走了，千萬不要打擾我。』於是面向西方，閉上眼睛，結跏趺坐。中午過後，突然起身說：『我走了。』便站起來，走了幾步，伸出手結印，微笑著圓寂了（出自《樂邦文類》）。
錢同伯
名象祖，臺州人。他的祖父端禮官至參知政事。錢同伯曾經參訪護國元公，有所領悟，於是深入研究宗門（Zen school，禪宗）的宗旨和趣味。臨終時寫道：『浮世虛幻，本來就沒有來去。地、水、火、風四大（四大元素）和色、受、想、行、識五蘊（五蘊）必定歸於終結。它們不過是地、水、火、風暫時聚合在一起，不可錯誤地認為它們是自己擁有的。大丈夫應當在關鍵時刻把握住，所站之處皆是真實，去留自在。這是歷代諸聖解脫的道路，涅槃（Nirvana，梵語，意為寂滅）之門啊！我現在這樣做，豈不快樂嗎！』放下筆，閉上眼睛而逝。錢同伯以恩蔭起家，官至太常丞。開禧年間（1205-1207年）官至參知政事。當時韓侂冑（韓侂冑）為宰相，想要對金國用兵，錢同伯堅持認為不可，於是被罷免，到外地任職。不久又被起用，與史彌遠（史彌遠）合謀，共同誅殺了韓侂冑，天下百姓都依賴他。嘉定二年（1209年）被任命為左丞相，不久便辭官歸隱。當初，錢同伯向此庵元公（此庵元公）問道，此庵元公說：『想要研究這件事，必須做到心法兩忘才可以。如果法執（對佛法的執著）沒有忘記，即使契合了道理也不是真正的覺悟。』錢同伯說：『稍微涉及言語，便落入意思，這該如何是好？』此庵元公說：『本來就沒有瘡，不要去傷害它。』錢同伯有所領悟。之後，他歸心凈土（Pure Land，凈土宗）。在鎮守金陵時，在鄉州建立了十所接待寺，都以凈土極樂（Pure Land of Ultimate Bliss，極樂凈土）命名。建立止庵，與高僧在其中談論佛法。自從辭官后，修行更加努力。嘉定四年（1211年）偶然得了小病，寫下偈語說：『荷花的香氣從佛國傳來，琉璃地上沒有一絲塵埃。我的心清'
【English Translation】 English version After reading the Mahaparinirvana Sutra (大涅槃經), he sighed, 'Life is but a dream. What is there for me to cling to?' On the first day of the third month, he smelled a strange fragrance, which lingered for days. His son dreamed of Amitabha Buddha (阿彌陀佛, Amitabha, Sanskrit for 'Infinite Light') emitting great light, illuminating the entire hall, turning everything golden. Five days later, after rising in the morning and completing his usual chanting, he told his family, 'I shall depart today. Do not disturb me.' Then, facing west, he closed his eyes and sat in the lotus position. After noon, he suddenly arose and said, 'I am leaving.' He stood up, took a few steps, extended his hands in a mudra (印, a symbolic gesture), smiled, and passed away peacefully (from Collection of Writings on the Land of Bliss 樂邦文類).
Qian Tongbo
His given name was Xiangzu, and he was from Taizhou. His grandfather, Duanli, held the official position of Vice Director of the Department of State Affairs. Qian Tongbo once visited the Protector of the Nation, Yuan Gong, and had an awakening, leading him to deeply study the tenets and interests of the Zen school (宗門, Zen school). On his deathbed, he wrote, 'The floating world is illusory, inherently without coming or going. The Four Great Elements (四大, Four Great Elements) and the Five Aggregates (五蘊, Five Aggregates) must eventually come to an end. They are merely temporary gatherings of earth, water, fire, and wind, and should not be mistaken as one's own. A great person should grasp the essential point at the crucial moment, so that wherever they stand is true, and they are free to come and go. This is the path to liberation and the gate of Nirvana (涅槃, Nirvana, Sanskrit for 'cessation') for all the sages of the past! I am doing just that now, how joyful!' He put down his brush, closed his eyes, and passed away. Qian Tongbo began his career through hereditary privilege and rose to the position of Vice Minister of the Court of Imperial Sacrifices. During the Kai Xi era (開禧, 1205-1207 AD), he became Vice Director of the Department of State Affairs. At that time, Han Tuozhou (韓侂冑) was the prime minister and wanted to wage war against the Jin Dynasty, but Qian Tongbo insisted that it was not advisable, so he was dismissed and sent to serve in an outer prefecture. Soon after, he was reinstated and conspired with Shi Miyuan (史彌遠) to jointly assassinate Han Tuozhou, which benefited the people of the country. In the second year of the Jia Ding era (嘉定, 1209 AD), he was appointed Left Prime Minister, but soon resigned and returned home. Initially, Qian Tongbo asked Dao to C庵 Yuan Gong (此庵元公), who said, 'To investigate this matter, one must forget both the mind and the Dharma. If attachment to the Dharma (法執, attachment to the Dharma) is not forgotten, even if one aligns with the truth, it is not true enlightenment.' Qian Tongbo said, 'As soon as words are spoken, they fall into meaning, what should be done?' C庵 Yuan Gong said, 'Since there is no wound to begin with, do not injure it.' Qian Tongbo had an awakening. Later, he devoted himself to the Pure Land (凈土, Pure Land). While guarding Jinling, he built ten reception temples in the countryside, all named after the Pure Land of Ultimate Bliss (凈土極樂, Pure Land of Ultimate Bliss). He created Zhi庵, where he discussed the Dharma with eminent monks. After retiring from office, he practiced even more diligently. In the fourth year of the Jia Ding era (嘉定, 1211 AD), he contracted a minor illness and wrote a verse, 'The fragrance of the lotus comes from the Buddha-land, on the crystal ground there is not a speck of dust. My heart is pure'
凈超于彼。今日遙知一朵開。僧有問起居者。答曰。不貪生。不怕死。不生天上。不生人中。唯當往生凈土耳。言訖趺坐而化。時天鼓震響。異香芬鬱。郡人同夢空中聲云。錢丞相當生西方凈土為慈濟菩薩(佛祖統記．續綱目．往生傳．臺州志)。
昝省齋
名定國。明州人。為州學諭。常修凈業。結西歸社。嘉泰初于小江慧光建凈土院。結石塔于池。為鄉民藏骨之所。月二八日集僧俗院中誦觀經及佛號。為擘窠圖。勸人唸佛。有鐵工計公者。年將七十。喪明。因從受唸佛圖。誦至四圖。兩目瞭然。如是三載。滿十七圖。一日方唸佛次。忽瞑半日復甦。謂其子曰。我已見西方佛菩薩矣。昝學諭是勸導之首。當分六圖與之。併爲致謝也。西向坐逝。嘉定四年。省齋夢青童告曰。佛今告君三日當往生彼國。至日沐浴更衣速稱佛號。端坐而化(佛祖統記)。
吳復之
名克己。自號鎧庵居士。居於婺之浦江。少讀周官。慨然有濟世之志。既不得志。隱於左溪。苦目疾。或勸令禱圓通大士。復之曰。臨危不變乃真丈夫。或舉杜祁公言。君未讀佛書。何以知其不及孔孟。復之試持大士號。疾良已。遂起深信心。讀楞嚴至空生心內猶云點太清。豁如發矇。既讀宗鏡錄。遇寶積實公謂曰。此書無規矩。不若
【現代漢語翻譯】 現代漢語譯本： 他超越了那個境界。今天遙遠地知道一朵蓮花開放了。有僧人問候起居，他回答說：『不貪戀生存，不怕死亡，不生到天上，也不生到人間，只應當往生凈土罷了。』說完就結跏趺坐而逝。當時天空鼓聲震響，奇異的香氣芬芳濃郁。郡里的人都夢見空中傳來聲音說：『錢丞相應當往生西方凈土，成為慈濟菩薩。』（《佛祖統紀．續綱目．往生傳．臺州志》）
昝省齋
名定國，明州人。擔任州學諭。經常修習凈土法門，結成西歸社。嘉泰初年（1201）在小江慧光寺建立凈土院，在池塘中建造石塔，作為鄉民藏骨的地方。每月初二和十八日，聚集僧人和俗人在院中誦讀《觀無量壽經》及佛號，製作大字圖，勸人唸佛。有個鐵匠計公，年紀將近七十歲，失明。因此跟隨他學習唸佛圖，誦到第四圖時，兩眼就清楚明亮了。這樣過了三年，誦滿了十七圖。有一天正在念佛時，忽然昏迷了半天才醒來，告訴他的兒子說：『我已經見到西方佛菩薩了。昝學諭是勸導的首領，應當分給他六圖，並替我向他致謝。』然後面向西方坐著去世了。嘉定四年（1211），省齋夢見青衣童子告訴他說：『佛現在告訴你，三天後你應當往生彼國。』到那一天，沐浴更衣，快速稱念佛號，端坐而逝。（《佛祖統紀》）
吳復之
名克己，自號鎧庵居士。居住在婺州浦江。年輕時讀《周官》，慨嘆有濟世的志向。既然不能如願，就隱居在左溪。苦於眼疾，有人勸他祈禱圓通大士（觀世音菩薩）。復之說：『臨危不變才是真丈夫。』有人舉杜祁公的話說：『你沒有讀過佛書，怎麼知道它不如孔孟？』復之嘗試持誦大士名號，疾病很快就好了。於是生起深深的信心，讀《楞嚴經》讀到『空生心內猶云點太清』，豁然開朗。讀了《宗鏡錄》，遇到寶積實公說：『這本書沒有規矩，不如
【English Translation】 English version: He transcends that realm. Today, from afar, he knows that a lotus flower has bloomed. A monk inquired about his well-being, and he replied: 'I do not crave life, nor do I fear death. I will not be reborn in the heavens, nor will I be reborn among humans. I only aspire to be reborn in the Pure Land.' After speaking, he sat in the lotus position and passed away. At that moment, the drums of the heavens resounded, and an extraordinary fragrance filled the air. The people of the district all dreamed of a voice in the sky saying: 'Chancellor Qian should be reborn in the Western Pure Land as Compassionate Relief Bodhisattva.' (From 'Comprehensive Records of the Buddhist Patriarchs,' 'Supplementary Outline,' 'Biographies of Rebirth,' 'Gazetteer of Taizhou')
Zan Shengzhai
His name was Dingguo, and he was from Mingzhou. He served as an instructor in the state school. He often cultivated the Pure Land practice and formed the Western Return Society. In the early years of the Jiatai era (1201), he established the Pure Land Monastery at Huiguang Temple in Xiaojiang. He built a stone pagoda in the pond as a place for the villagers to store bones. On the second and eighteenth of each month, he gathered monks and laypeople in the monastery to recite the 'Contemplation Sutra' and the Buddha's name. He created large-character charts to encourage people to recite the Buddha's name. There was an ironworker named Ji Gong, who was nearly seventy years old and blind. He followed Zan Shengzhai to learn the Buddha recitation chart. When he recited to the fourth chart, his eyes became clear and bright. After three years, he completed the seventeen charts. One day, while he was reciting the Buddha's name, he suddenly fainted for half a day and then woke up. He said to his son: 'I have already seen the Western Buddha and Bodhisattvas. Instructor Zan should be given six charts as he is the leader of encouragement, and thank him on my behalf.' Then he sat facing west and passed away. In the fourth year of the Jiading era (1211), Shengzhai dreamed that a green-clad boy told him: 'The Buddha now tells you that in three days you should be reborn in that land.' On that day, he bathed, changed his clothes, quickly recited the Buddha's name, and passed away peacefully. (From 'Comprehensive Records of the Buddhist Patriarchs')
Wu Fuzhi
His name was Keji, and he called himself Layman Kai'an. He lived in Pujiang, Wuzhou. In his youth, he studied the 'Rites of Zhou' and aspired to save the world. Since he could not fulfill his ambitions, he lived in seclusion in Zuoxi. Suffering from eye disease, someone advised him to pray to the Great Compassionate One (Avalokiteśvara Bodhisattva). Fuzhi said: 'Remaining unchanged in the face of danger is the true mark of a man.' Someone quoted Du Qigong's words: 'You have not read Buddhist books, how do you know they are inferior to Confucius and Mencius?' Fuzhi tried reciting the name of the Great Compassionate One, and his illness quickly improved. He then developed deep faith. When he read the 'Surangama Sutra' and came to the line 'Emptiness arises within the mind, yet it is still like a speck of light,' he had a sudden awakening. After reading the 'Zongjinglu,' he met Baoji Shigong, who said: 'This book has no rules, it is better to
看止觀。令即境觀二字倚為幾杖。服食已而果有悟入。嘆曰。至哉規矩之說。所謂至方以方天下之不方。至圓以圓天下之不圓者乎。著法華樞鍵。迴向極樂曰。不讀法華。無以明我心本具妙法。不生安養。無以證我心本具妙法。如來諄諄示誨。智者懇懇宏經。佛祖垂慈。初無異轍也。乾道中寓蘇州。與實公為蓮社。命工繪十界九品圖于兩廡。一示萬法唯心。一指西方徑路。社友鐘離松為之記。嘉定七年冬終於寶山。遺言以僧禮茶毗。壽七十五(佛祖統記．樂邦文類)。
陳君璋
黃巖人。生於元時。年四十歸心佛法。與妻葉氏誦法華經迴向極樂。歷二十年。疾篤。命其子景星扶之坐曰。吾歸去。景星曰歸何處去。曰沒處去。令死後用桑門阇維法。合掌稱阿彌陀佛而逝(往生集)。
知歸子曰。宋世宗風大盛。而其時傳天臺教者每以凈土為歸。故士大夫篤志西方者視唐時稱盛焉。嗚呼。百年如電。六道如環。生此界中。不歸凈土。將安所終乎。
汪大紳云。此一卷冰雪文也。日復一過。我懷如何矣○唸佛翻經。至口鼻間皆出蓮花香。則凈業成矣。心心念佛。心心種蓮。心開見性。花開見佛。是為極樂。 卍新續藏第 88 冊 No. 1646 居士傳
居士傳二十五
劉潘
許郭陳吳傳
劉興朝
名經臣。不詳其里居。年三十餘。會東林照覺總公。始究心祖道。既而抵京師。謁慧林沖公。沖舉或問雪竇如何是諸佛本源。答曰千峰寒色。言下有省。已而官洛中。就參韶山杲公。杲囑曰。公如此用心。何愁不悟。爾後或有非常境界。無量歡喜。宜急收拾。若收拾得去。便成法器。否則將成失心之疾矣。未幾復至京師參正覺逸公。逸曰。古人言平常心是道。你十二時中放光動地不自覺知。向外馳求。轉疏轉遠。興朝益疑不解。一夕入室。逸舉波羅提尊者見性是佛語詰之。不能對。疑甚。遂歸就寢。至五更而覺。方追念間。見種種異相。表裡通徹。六根震動。天地迴旋。如雲開月現。喜不自勝。忽憶韶山臨別語。姑抑之。嚮明以告逸。逸曰更須用得始得。興朝曰莫要踐履否。逸厲聲曰。這個是甚麼事。卻說踐履。興朝默契。乃作發明心地頌及明道喻儒篇以曉世。其略曰。人之於道。猶魚之於水。未嘗須臾離也。唯其迷己逐物。故終身由之而不知。佛曰大覺。儒曰先覺。蓋覺此耳。昔人有言曰。今古應無墜。分明在目前。又曰。大道祇在目前。要且目前難睹。欲識大道真體。不離聲色言語。又曰。夜夜抱佛眠。朝朝還共起。起倒鎮相隨。語默同居止。欲識佛去處。祇這語聲是。此佛者
【現代漢語翻譯】 現代漢語譯本 許郭陳吳傳
劉興朝
名經臣。不詳其里居。年三十餘。會東林照覺總公（東林寺的照覺總禪師）。始究心祖道。既而抵京師。謁慧林沖公（慧林寺的沖禪師）。沖舉或問雪竇如何是諸佛本源。答曰千峰寒色。言下有省。已而官洛中。就參韶山杲公（韶山杲禪師）。杲囑曰。公如此用心。何愁不悟。爾後或有非常境界。無量歡喜。宜急收拾。若收拾得去。便成法器。否則將成失心之疾矣。未幾復至京師參正覺逸公（正覺寺的逸禪師）。逸曰。古人言平常心是道。你十二時中放光動地不自覺知。向外馳求。轉疏轉遠。興朝益疑不解。一夕入室。逸舉波羅提尊者（波羅提尊者）見性是佛語詰之。不能對。疑甚。遂歸就寢。至五更而覺。方追念間。見種種異相。表裡通徹。六根震動。天地迴旋。如雲開月現。喜不自勝。忽憶韶山臨別語。姑抑之。嚮明以告逸。逸曰更須用得始得。興朝曰莫要踐履否。逸厲聲曰。這個是甚麼事。卻說踐履。興朝默契。乃作發明心地頌及明道喻儒篇以曉世。其略曰。人之於道。猶魚之於水。未嘗須臾離也。唯其迷己逐物。故終身由之而不知。佛曰大覺。儒曰先覺。蓋覺此耳。昔人有言曰。今古應無墜。分明在目前。又曰。大道祇在目前。要且目前難睹。欲識大道真體。不離聲色言語。又曰。夜夜抱佛眠。朝朝還共起。起倒鎮相隨。語默同居止。欲識佛去處。祇這語聲是。此佛者 是也。
【English Translation】 English version Biography of Xu, Guo, Chen, and Wu
Liu Xingchao
His given name was Jingchen. His place of residence is unknown. He was in his thirties when he met Donglin Zhaojue Zonggong (Zen Master Zonggong of Donglin Temple). He began to delve into the ancestral path. Later, he arrived in the capital and visited Huilin Chonggong (Zen Master Chong of Huilin Temple). Chong raised the question, 'Xuedou (a Zen master), what is the original source of all Buddhas?' He replied, 'A thousand peaks of cold color.' Upon hearing this, he had an awakening. Later, he served as an official in Luoyang and consulted Shaoshan Gaogong (Zen Master Gao of Shaoshan). Gao advised him, 'With your diligence, why worry about not attaining enlightenment? Afterwards, if you experience extraordinary states and boundless joy, you should quickly gather them. If you can gather them, you will become a vessel of the Dharma. Otherwise, it will turn into a disease of a lost mind.' Not long after, he returned to the capital and consulted Zhengjue Yigong (Zen Master Yi of Zhengjue Temple). Yi said, 'The ancients said that the ordinary mind is the Way. You emit light and shake the earth in every moment without realizing it, seeking externally, becoming more and more distant.' Xingchao became increasingly doubtful and could not understand. One night, he entered the room, and Yi questioned him with the words of Venerable Bāhula (Venerable Bāhula), 'Seeing one's nature is becoming Buddha.' He could not answer and was very doubtful. So he went to bed. At the fifth watch, he awoke and, while recollecting, saw various extraordinary signs, both inside and out, completely clear. His six senses shook, and the heavens and earth revolved, like clouds parting to reveal the moon. He was overjoyed but suddenly remembered Shaoshan's parting words and suppressed it. At dawn, he told Yi about it. Yi said, 'You must be able to use it to begin with.' Xingchao asked, 'Is it necessary to practice?' Yi sternly said, 'What is this matter? How can you speak of practice?' Xingchao understood silently. Then he composed 'Ode to Revealing the Mind-Ground' and 'Essay on Illuminating the Way through the Analogy of Confucianism' to enlighten the world. Its outline says: 'The relationship between man and the Way is like that of fish and water, never separated for a moment. Only because they are deluded by chasing after external things do they follow it throughout their lives without knowing it. The Buddha calls it great awakening, and the Confucian calls it prior awakening, which is to awaken to this.' An ancient person said, 'From ancient times to the present, it should not be lost, clearly before our eyes.' And also said, 'The Great Way is right before our eyes, but it is difficult to see at present. If you want to know the true essence of the Great Way, it is inseparable from sounds, forms, and words.' And also said, 'Every night embracing the Buddha to sleep, every morning still rising together. Rising and falling follow each other, speech and silence dwell together. If you want to know where the Buddha is, this sound is it.' This Buddha is it.
之語道為最親者。立則見其參於前也。在輿則見其倚于衡也。瞻之在前也。忽焉在後也。取之左右逢其原也。此儒者語道最邇者。奈何此道唯心可傳。不立文字。故世尊拈花而妙心傳於迦葉。達摩面壁而宗旨付于神光。六葉既敷。千花競秀。分宗列派。各有門庭。故或瞬目揚眉擎拳舉指。或行棒行喝豎拂拈捶。或持叉張弓輥毬舞笏。或拽石搬土打鼓吹毛。或一默一言一吁一笑。乃至種種方便皆是親切為人。然祇為太親。故人多罔措。瞥然見者不隔絲毫。其或沉吟迢迢萬里。欲明道者宜無忽焉。予之有得。實在此門。反思吾儒。自有其道。良哉孔子之言。默而識之。一以貫之。故目擊而道存。指掌而意喻。凡若此者。皆合宗門之妙旨。得教外之真機。然孔子之道傳之子思。子思傳之孟子。孟子既歿。不得其傳。而所傳於世者特文字耳。予之學必求自得而後已。幸予一夕開悟。凡目之所見。耳之所聞。心之所思。口之所談。手足之所運動。無非妙者。得之既久。日益見前。每以與人。人不能受。然後知其妙道果不可以文字傳也。嗚呼是道也。有其人則傳。無其人則絕。予既得之矣。誰其似之乎(五燈會元)。
潘延之
名興嗣。家豫章東湖上。懷道耽隱。自嘉祐以來公卿交章薦不起。琴書自娛。號清逸居士。
【現代漢語翻譯】 現代漢語譯本： 說到與『道』最為親近的，儒家可以算作其中之一。站立時，能看到『道』就在你的前方；乘車時，能看到『道』依傍在車轅上。抬頭看，『道』就在前方；忽然間，『道』又在後方。從左右去尋找，『道』的源頭隨處可遇。這就是儒家所說的與『道』最為接近的。然而，這種『道』只能用心去領會，無法用文字來表達。所以，世尊（釋迦牟尼佛的尊稱）拈花微笑，將微妙的心法傳給了迦葉（摩訶迦葉，釋迦牟尼十大弟子之一）；達摩（菩提達摩，禪宗初祖）面壁九年，將宗旨傳給了神光（慧可，禪宗二祖）。六祖慧能之後，禪宗各派如千花競放，各自創立門庭。因此，有的眨眼揚眉，有的擎拳舉指；有的行棒行喝，有的豎拂拈捶；有的持叉張弓，有的輥毬舞笏；有的拽石搬土，有的打鼓吹毛；有的一言不發，有的開口說話，有的嘆息，有的微笑。乃至種種方便法門，都是爲了親切地引導人們。然而，正因為太過親切，所以人們反而不知所措。能夠瞬間領悟的人，與『道』之間沒有絲毫隔閡；那些沉吟不決的人，則相隔萬里。想要明白『道』的人，不應該忽略任何細節。我（潘延之）的領悟，實際上就來自於這個途徑。反思我們儒家，也有其自身的『道』。孔子說得好，『默而識之，一以貫之』。所以，親眼所見就能領會『道』，指點之間就能明白其意。凡是像這樣的，都符合禪宗的妙旨，得到了教外的真機。然而，孔子的『道』傳給了子思，子思傳給了孟子。孟子去世后，『道』的傳承就中斷了，而流傳於世的僅僅是文字而已。我的學習一定要追求自我領悟才能罷休。幸運的是，我（潘延之）在一個晚上開悟了，凡是眼睛所看到的，耳朵所聽到的，心裡所想的，口裡所說的，手腳所做的，無一不是『妙道』的體現。領悟得越久，『道』就越發顯現在眼前。每每想告訴別人，別人卻無法接受。然後才知道，這微妙的『道』果然無法用文字來傳達啊！唉，這『道』啊，有適合的人就能傳承下去，沒有適合的人就會斷絕。我已經領悟了，誰能像我一樣呢？（出自《五燈會元》）。
潘延之
名興嗣，家住在豫章（今江西省南昌市）東湖邊。他潛心修道，隱居不出。自嘉祐（宋仁宗年號，1056-1063年）以來，公卿大臣多次上書推薦他，他都不肯出仕。以琴書自娛，自號清逸居士。
【English Translation】 English version: To speak of what is most intimate with the 'Tao' (the Way, the Truth), the Confucianists can be counted as one of them. When standing, one sees it participating in front. When in a carriage, one sees it leaning on the crossbar. Looking up, it is in front; suddenly, it is behind. Taking it from left and right, one encounters its source everywhere. This is what the Confucianists say is closest to the 'Tao'. However, this 'Tao' can only be transmitted through the mind, not established in writing. Therefore, the World-Honored One (尊稱 of Sakyamuni Buddha) twirled a flower and transmitted the wonderful mind to Kasyapa (Mahakasyapa, one of the ten great disciples of Sakyamuni); Bodhidharma (達摩，the first patriarch of Zen Buddhism) faced the wall for nine years and entrusted the doctrine to Shenguang (慧可，Huike, the second patriarch of Zen Buddhism). After the sixth patriarch Huineng, the various schools of Zen blossomed like a thousand flowers, each establishing its own lineage. Therefore, some blink and raise their eyebrows, some clench their fists and raise their fingers; some wield sticks and shout, some raise whisks and grasp mallets; some hold forks and draw bows, some roll balls and dance with tablets; some drag stones and move earth, some beat drums and blow hairs; some are silent, some speak, some sigh, some smile. Even all sorts of expedient means are all for intimately guiding people. However, precisely because it is too intimate, people are often at a loss. Those who can see it in an instant have no separation from the 'Tao'; those who hesitate are separated by ten thousand miles. Those who want to understand the 'Tao' should not neglect any detail. My (Pan Yanzhi's) understanding actually comes from this path. Reflecting on our Confucianism, it also has its own 'Tao'. Confucius said well, 'Silently recognize it, and connect it with one thread.' Therefore, one can understand the 'Tao' by seeing it with one's own eyes, and one can understand its meaning by pointing. All those like this are in accordance with the wonderful meaning of Zen and have obtained the true opportunity outside of doctrine. However, the 'Tao' of Confucius was transmitted to Zisi, and Zisi transmitted it to Mencius. After Mencius died, the transmission of the 'Tao' was interrupted, and what was passed down to the world was only writing. My learning must seek self-realization before it is finished. Fortunately, I (Pan Yanzhi) had an enlightenment one night, and everything that my eyes see, my ears hear, my heart thinks, my mouth speaks, and my hands and feet do, is a manifestation of the 'wonderful Tao'. The longer I understand it, the more the 'Tao' appears before my eyes. Whenever I want to tell others, they cannot accept it. Then I know that this wonderful 'Tao' cannot be transmitted through writing! Alas, this 'Tao', if there is a suitable person, it will be transmitted; if there is no suitable person, it will be cut off. I have already understood it, who can be like me? (From Wudeng Huiyuan (五燈會元)).
Pan Yanzhi
His name was Xing Si. He lived on the shore of East Lake in Yuzhang (豫章，present-day Nanchang, Jiangxi Province). He was devoted to the Tao and lived in seclusion. Since the Jiayou era (嘉祐，reign of Emperor Renzong of Song Dynasty, 1056-1063 AD), high officials repeatedly recommended him, but he refused to serve. He entertained himself with qin (古琴，a Chinese musical instrument) and books, and called himself the Recluse of Pure Leisure.
嘗問道于黃龍南公。得其密意。一日南公弟子源公訪之。見其拂琴次。源公曰老老大大猶弄個線索在。對曰也要彈教響。源曰也不少。對曰知心能幾人。覺范洪公題其像曰。毗盧無生之藏。震旦有道之器。談妙義借身為舌。擎大千以手為地。機鋒不減龐蘊而解文字禪。行藏大類孺子而值休明世。舒王強之而不可。神考致之而不起。此天下士大夫所共聞。然公豈止於是而已哉(石門文字禪．金湯徴文錄)。
許叔矜
名式。蘇州人。舉進士。名著雍咸間。官尚書祠部郎中。出知洪州。參洞山曉聰。得正法眼。嘗贈曉聰詩。有句云。夜坐連雲石。春栽帶雨松。一日與泐潭澄．上藍溥坐頃。泐潭問曰。夜坐連雲石。春栽帶雨松。當時答洞山甚麼語。叔矜曰今日放衙早。泐潭曰。聞答泗州大聖揚州出現語是否。叔矜曰。別點茶來。泐潭曰名不虛傳。叔矜曰和尚早晚回山。泐潭曰今日被上藍覷破。上藍便喝。泐潭曰須你始得。叔矜曰。不奈船何。打破戽斗。后官至轉運使。卒贈禮部尚書(五燈會元．蘇州志)。
郭功父
名祥正。當塗人也。母夢李太白而生。及長工詩。熙寧中知武岡縣僉書保信軍節度判官。尋致仕。隱於青山。自號凈空居士。渡江謁舒州白雲端公。白雲上堂曰。夜來枕上作得一頌。謝
【現代漢語翻譯】 現代漢語譯本： 曾向黃龍南公（禪宗大師）請教，領悟了他的精髓。一天，南公的弟子源公拜訪他，看見他在彈琴。源公說：『老先生，這麼大年紀了還在擺弄這些琴絃。』回答說：『也要彈得響亮才行。』源公說：『知音難覓啊。』回答說：『知心的人能有幾個呢？』覺范洪公為他題像說：『毗盧佛（宇宙本體佛）無生之藏，震旦（中國的古稱）有道之器。談論精妙的佛法，借用身體作為舌頭；承擔廣闊的世界，用手作為大地。機鋒不減龐蘊（唐代禪者）而又能理解文字禪，行為舉止很像孩童，正值太平盛世。舒王（可能是指當時的王公貴族）想強迫他，卻不能如願；神考（可能是指皇帝）想召他，他也不應召。』這是天下士大夫都知道的。然而，先生的成就難道僅僅如此而已嗎？（出自《石門文字禪·金湯徴文錄》）。
許叔矜
名式，蘇州人。考中進士，名聲在雍熙、咸平年間（984-1005）顯赫。官至尚書祠部郎中，后出任洪州知州。參學于洞山曉聰禪師，得正法眼。曾贈詩給曉聰禪師，其中有詩句說：『夜晚坐在連綿的雲石上，春天栽種帶著雨水的松樹。』一天，與泐潭澄、上藍溥一起坐著閑聊，泐潭問：『「夜晚坐在連綿的雲石上，春天栽種帶著雨水的松樹」，當時你回答洞山禪師什麼話？』叔矜說：『今天放衙早。』泐潭說：『聽說你回答泗州大聖（僧伽大師）在揚州出現的話，是這樣嗎？』叔矜說：『再來點茶。』泐潭說：『果然名不虛傳。』叔矜說：『和尚你早晚回山？』泐潭說：『今天被上藍看破了。』上藍便喝了一聲。泐潭說：『還得是你才行。』叔矜說：『奈何不了船，打破水斗。』後來官至轉運使，去世后被追贈為禮部尚書（出自《五燈會元·蘇州志》）。
郭功父
名祥正，當塗人。他的母親夢見李太白而生下他。長大后擅長寫詩。熙寧年間（1068-1077）擔任武岡縣知縣、僉書保信軍節度判官。不久辭官，隱居在青山，自號凈空居士。渡江拜訪舒州白雲端公（禪宗大師）。白雲上堂說法時說：『昨晚在枕頭上作了一首偈頌，感謝』
【English Translation】 English version: Once, I inquired of Huanglong Nan Gong (Zen master) and obtained his secret intention. One day, Nan Gong's disciple, Yuan Gong, visited him and saw him playing the zither. Yuan Gong said, 'Old man, you're still playing with these strings at your age.' He replied, 'I must play them loudly.' Yuan Gong said, 'There are few who understand music.' He replied, 'How many intimate friends can there be?' Juefan Hong Gong inscribed his portrait, saying, 'The Womb of Vairocana (the cosmic Buddha) without birth, the vessel of Dao in Zhen Dan (ancient name for China). Speaking of profound meanings, he uses his body as a tongue; bearing the vast world, he uses his hands as the earth. His sharp wit is no less than that of Pang Yun (Zen practitioner of the Tang Dynasty), and he understands the Zen of words. His conduct is much like that of a child, and he lives in a prosperous age. The Prince of Shu (possibly referring to a noble at the time) tried to force him, but could not succeed; Shen Kao (possibly referring to the emperor) wanted to summon him, but he did not respond.' This is known to all the scholars and officials in the world. However, is the master's achievement only this? (From 'Shimen Wenzi Chan · Jintang Zhengwen Lu').
Xu Shujin
Named Shi, he was from Suzhou. He passed the imperial examination and became famous during the Yongxi and Xianping periods (984-1005). He served as the Secretary of the Ministry of Rites and later as the Prefect of Hongzhou. He studied with Zen Master Xiaocong of Dongshan and attained the Right Dharma Eye. He once gifted Xiaocong with a poem, which included the lines: 'Sitting at night on the continuous cloud stone, planting pine trees in spring with the rain.' One day, he was sitting and chatting with Letan Cheng and Shanglan Pu. Letan asked, '「Sitting at night on the continuous cloud stone, planting pine trees in spring with the rain,」 what did you say to Zen Master Dongshan at that time?' Shujin said, 'I left the office early today.' Letan said, 'I heard that you answered the words of the Great Sage of Sizhou (Monk Sengqie) appearing in Yangzhou, is that so?' Shujin said, 'Bring more tea.' Letan said, 'The name is indeed well-deserved.' Shujin said, 'Venerable monk, when will you return to the mountain?' Letan said, 'Today I was seen through by Shanglan.' Shanglan then shouted. Letan said, 'It has to be you.' Shujin said, 'What can be done about the boat? Break the water bucket.' Later, he became the Transport Commissioner and was posthumously awarded the title of Minister of the Ministry of Rites (From 'Wudeng Huiyuan · Suzhou Zhi').
Guo Gongfu
Named Xiangzheng, he was from Dangtu. His mother dreamed of Li Taibai and gave birth to him. When he grew up, he was good at writing poetry. During the Xining period (1068-1077), he served as the magistrate of Wugang County and the Deputy Judge of Baoxin Army. Soon after, he resigned and lived in seclusion in Qingshan, calling himself the Layman Jingkong. He crossed the river to visit Zen Master Baiyun Duan Gong of Shuzhou. Baiyun said in his Dharma talk: 'Last night, I composed a verse on my pillow, thanking'
功父遠訪之勤。當須舉似諸方。要與天下有鼻孔衲僧脫卻著肉汗衫。莫言不道。乃曰。上大人。邱乙己。化三千。七十士。爾小生。八九子。佳作仁。可知禮也。功父切疑。后聞小兒誦之。忽有省。以書報白雲。白雲以偈答曰。藏身不用縮頭。斂跡何須收腳。金烏半夜撩天。玉兔趕他不著。一日白雲問曰牛淳乎。曰淳矣。白雲叱之。功父拱手而立。白雲曰淳乎淳乎。乃贈偈曰。牛來山中。水足草足。牛出山去。東觸西觸。嚐到云居請佛印升座。拈香曰。覺地相逢一何早。鶻臭布衫今脫了。要識云居一句玄。珍重後園驢吃草。召大眾曰。此一瓣香薰天炙地去也。佛印曰。今日不著便。被這漢當面涂糊。便打。乃曰。謝公千里來相訪。共話東山竹徑深。借與一龍騎出洞。若逢天旱便為霖。擲拄杖下座。功父拜起。佛印曰收得龍么。功父曰已在這裡。佛印曰作么生騎。功父擺手作舞便行。佛印拊掌曰祇有這漢猶較些子。后復起知端州。尋棄去。老於家(東都事略．五燈會元)。
陳體常
名易。家蔡溪之左巖。少好學。該綜經史。熙寧初應試。即棄去。與釋氏論出世法。嘗作頌曰。密坐研窮有細微。到頭須是自忘機。應無祖佛能超越。豈有冤親更順違。歷歷孤明猶認影。巍巍獨露尚披衣。翻嗟會得昭靈者。也道
【現代漢語翻譯】 現代漢語譯本： 功父（人名）不遠萬里來拜訪。應當向各方舉薦他，要讓天下所有有鼻孔的和尚脫掉濕透的內衣。不要說我沒告訴你。於是說：『上大人，丘乙己，化三千，七十士，爾小生，八九子，佳作仁，可知禮也。』功父非常疑惑。後來聽到小孩子誦讀，忽然有所領悟，寫信告訴白雲（人名，此處指白雲守端禪師）。白雲用偈語回覆說：『藏身不用縮頭，斂跡何須收腳。金烏半夜撩天，玉兔趕他不著。』一天，白雲問：『牛淳樸嗎？』功父回答：『淳樸。』白雲呵斥他。功父拱手站立。白雲說：『淳樸嗎？淳樸嗎？』於是贈送偈語說：『牛來山中，水足草足。牛出山去，東觸西觸。』曾經到云居山（地名）請佛印（人名，此處指佛印了元禪師）升座，拈香說：『覺地相逢一何早，鶻臭布衫今脫了。要識云居一句玄，珍重後園驢吃草。』召集大眾說：『這一瓣香薰天炙地去了。』佛印說：『今天不著邊際，被這人當面涂糊。』便打他。於是說：『謝公千里來相訪，共話東山竹徑深。借與一龍騎出洞，若逢天旱便為霖。』擲下拄杖下座。功父拜起。佛印問：『收得龍么？』功父說：『已經在這裡。』佛印問：『怎麼騎？』功父擺手作舞便走。佛印拍手說：『只有這人還算好些。』後來又起用知端州（地名）。不久棄官離去，在家養老。（出自《東都事略》、《五燈會元》）
陳體常（人名）
名易（字）。家住蔡溪（地名）的左巖。年少時愛好學習，廣泛研究經史。宋熙寧（1068-1077）初年應試，隨即放棄。與僧人討論出世之法。曾經作頌說：『密坐研窮有細微，到頭須是自忘機。應無祖佛能超越，豈有冤親更順違。歷歷孤明猶認影，巍巍獨露尚披衣。翻嗟會得昭靈者，也道』
【English Translation】 English version: Gongfu (personal name) visited from afar with diligence. It is necessary to recommend him to all sides, to let all the monks with nostrils in the world take off their sweat-soaked underwear. Don't say I didn't tell you. Then he said: 'Shang Da Ren, Qiu Yi Ji, Hua San Qian, Qi Shi Shi, Er Xiao Sheng, Ba Jiu Zi, Jia Zuo Ren, Ke Zhi Li Ye.' Gongfu was very puzzled. Later, he heard children reciting it and suddenly realized something, and wrote a letter to Baiyun (personal name, referring to Zen Master Baiyun Shouduan here). Baiyun replied with a verse: 'Hiding the body does not require shrinking the head, concealing traces does not require retracting the feet. The golden crow teases the sky in the middle of the night, the jade rabbit cannot catch him.' One day, Baiyun asked: 'Is the ox pure?' Gongfu replied: 'Pure.' Baiyun scolded him. Gongfu stood with his hands folded. Baiyun said: 'Pure? Pure?' Then he gave a verse: 'The ox comes to the mountain, water and grass are sufficient. The ox leaves the mountain, bumping east and west.' He once went to Yunju Mountain (place name) to invite Foyin (personal name, referring to Zen Master Foyin Liaoyuan here) to ascend the seat, and offered incense, saying: 'How early we meet in the land of enlightenment, the smelly patched robe is now taken off. To know the profound meaning of Yunju, cherish the donkey eating grass in the back garden.' He summoned the crowd and said: 'This piece of incense has perfumed the sky and scorched the earth.' Foyin said: 'Today it is irrelevant, and I am smeared in the face by this man.' Then he hit him. Then he said: 'Thank you, Master Xie, for visiting from a thousand miles away, talking about the deep bamboo path in Dongshan together. Borrow a dragon to ride out of the cave, and it will bring rain if there is a drought.' He threw down his staff and descended from the seat. Gongfu bowed and stood up. Foyin asked: 'Have you captured the dragon?' Gongfu said: 'It is already here.' Foyin asked: 'How do you ride it?' Gongfu waved his hand, danced, and walked away. Foyin clapped his hands and said: 'Only this man is still somewhat better.' Later, he was reappointed as the governor of Duanzhou (place name). Soon after, he abandoned his official position and retired to his home. (From Dongdu Sh략 and Wudeng Huiyuan)
Chen Tichang (personal name)
Name Yi (style name). He lived in Zuoyan of Caixi (place name). He loved learning in his youth and extensively studied the classics and history. In the early years of the Xining period of the Song Dynasty (1068-1077), he took the examination and then gave up. He discussed the Dharma of transcending the world with monks. He once wrote a hymn saying: 'Sitting in secret and studying deeply, one must eventually forget oneself. There should be no Buddhas who can surpass, and there should be no enemies or relatives who can go against. Each lonely light still recognizes the shadow, and the towering exposure still wears clothes. It is a pity that those who understand the spirit also say'
尋常得旨歸。其二曰。箇中端的有誰知。知者歸來到者稀。即見即聞還錯會。離聲離色轉乖違。山青水綠明元旨。鶴唳猿啼顯妙機。有意覓渠終不遇。無心到處盡逢伊。崇寧中舉遺逸。又舉八行。郡守郭重致禮聘之。體常謝箋曰。早粗修於八行。晚但了於一心。心既本無。行亦何有。平生無忤視妄言。或語老莊釋氏大意則亹亹忘倦。宣和八年跏趺而逝(漁隱叢話．法喜志)。
吳德夫
名恂。不詳其里居。元豐元年任豫章法曹。時郡帥王韶迎晦堂禪師入城。館于大梵院。咨訪大法。德夫亦往叩焉。晦堂曰。公平生學解即不問。父母未生已前道將一句來。德夫不能對。一日閱傳燈錄至鄧隱峰倒卓而化。其衣順體不退。深以為疑。復趨問晦堂。晦堂笑曰。公今侍立。是順耶是逆也。曰是順。晦堂曰還疑否。曰不疑。晦堂曰。自既不疑。何疑于彼。德夫言下大徹。即說偈曰。咄這多知俗漢。咬盡古今公案。忽于狼籍堆頭。拾得蜣螂糞彈。明明不直分文。萬兩黃金不換。等閑拈出示人。祇為走盤難看。時韶亦于晦堂得法。述頌曰。晝曾忘食夜忘眠。捧得驪珠欲上天。卻向自身都放下。四棱榻地恰團圓。后德夫官至秘書(五燈會元．林間錄)。
知歸子曰。觀諸賢問答及所論著。於心地法門豁如矣。跡其出處
【現代漢語翻譯】 現代漢語譯本： 尋常時候得到旨意回家。其二說：箇中的真諦有誰知道？知道的人歸去，來到的人稀少。即便親眼見到、親耳聽到，還是會錯誤理解。離開聲音、離開形色，反而更加背離真理。山青水綠，明白地顯示著本元的旨意；鶴鳴猿啼，顯現著精妙的玄機。有意去尋找它，最終也不會遇到；無心之時，到處都能與它相逢。崇寧年間(1102-1106)被舉薦為遺逸，又被舉薦為八行。郡守郭重以禮相聘請。體常寫謝箋說：早年粗略地修習八行，晚年只專注於一心。心既然本來就沒有，行又有什麼存在呢？平生沒有違逆的視線和虛妄的言語，如果談論老莊和釋迦牟尼的大意，就精神飽滿不知疲倦。宣和八年(1126)跏趺坐化。（出自《漁隱叢話．法喜志》）。
吳德夫
名恂。不清楚他的里居。元豐元年(1078)擔任豫章法曹。當時郡帥王韶迎接晦堂禪師入城，安置在大梵院，諮詢佛法。德夫也前去請教。晦堂說：公平生所學的理解暫且不問，父母未生你之前，道出一句話來。德夫不能回答。一日閱讀《傳燈錄》，看到鄧隱峰倒立而化，他的衣服順著身體沒有倒下，深感疑惑。再次前去請教晦堂。晦堂笑著說：您現在侍立在這裡，是順還是逆呢？德夫說：是順。晦堂說：還疑惑嗎？德夫說：不疑惑了。晦堂說：自己既然不疑惑，為何還要疑惑他呢？德夫言下大徹大悟，隨即說偈語道：咄，這多知的俗漢，咬盡古今的公案。忽然在狼藉的堆頭，拾得蜣螂的糞彈。明明不值一分錢，萬兩黃金也不換。隨便拿出來給人看，只因爲走盤太難看。當時王韶也在晦堂處得法，述頌說：白天曾經忘記吃飯，夜晚忘記睡覺，捧著驪珠想要上天。卻向自身都放下，四棱的床榻落地恰好團圓。後來德夫官至秘書（出自《五燈會元．林間錄》）。
知歸子說：觀看諸位賢人的問答以及所論著，對於心地法門豁然開朗了。考察他們的出處
【English Translation】 English version: He ordinarily received an order to return home. The second one says: Who knows the truth within? Those who know return, but those who come are few. Even if you see and hear it, you will still misunderstand it. Leaving sound and form, you deviate even further from the truth. Green mountains and clear waters plainly reveal the original intent; the cries of cranes and the calls of monkeys manifest the wondrous opportunity. Intentionally seeking it, you will never encounter it; unintentionally, you will meet it everywhere. During the Chongning era (1102-1106), he was recommended as a forgotten talent, and again as one of the eight virtues. The prefect Guo Zhong respectfully invited him. Ti Chang wrote a letter of thanks, saying: In my early years, I roughly cultivated the eight virtues; in my later years, I only focused on one mind. Since the mind is originally non-existent, what existence does action have? Throughout my life, I have had no conflicting views or false words. When discussing the great meaning of Laozi, Zhuangzi, and Shakyamuni, I am energetic and tireless. In the eighth year of Xuanhe (1126), he passed away in the lotus position. (From 'Yuyin Conghua. Faxi Zhi').
Wu Defu
His name was Xun. His place of residence is unknown. In the first year of Yuanfeng (1078), he served as a legal officer in Yuzhang. At that time, the prefect Wang Shao welcomed Chan Master Huitang into the city and housed him in Dafan Temple, seeking advice on the Dharma. Defu also went to inquire. Huitang said: I won't ask about your understanding of learning in your life, but before your parents gave birth to you, say a word. Defu could not answer. One day, while reading the 'Transmission of the Lamp', he saw Deng Yin Feng transforming upside down, his clothes following his body without falling, and he was deeply puzzled. He went to ask Huitang again. Huitang smiled and said: You are standing here now, is it in accordance or against? Defu said: It is in accordance. Huitang said: Are you still doubtful? Defu said: I am not doubtful. Huitang said: Since you are not doubtful yourself, why doubt him? Defu had a great enlightenment upon hearing this, and immediately spoke a verse: 'Bah, this knowledgeable layman, has chewed through all the public cases of ancient and modern times. Suddenly, in a messy pile, he picked up a dung beetle's dung ball. Clearly not worth a penny, not exchanged for ten thousand taels of gold. Casually taking it out to show people, only because the tray is too difficult to look at.' At that time, Wang Shao also attained the Dharma at Huitang's place and wrote a eulogy: 'During the day, I forgot to eat, and at night, I forgot to sleep, holding up the luminous pearl, wanting to ascend to heaven. But putting it all down within myself, the four-cornered bed landed perfectly round.' Later, Defu became a secretary (From 'Wudeng Huiyuan. Linjian Lu').
Zhiguizi said: Observing the questions and answers and the writings of the wise men, the Dharma of the mind ground is clearly understood. Examining their origins
之際。類能不繫於物。非其驗耶。以視夏竦．呂惠卿之徒。濫廁傳燈者。其相去何如也。
汪大紳曰。歷歷孤明。巍巍獨坐。近來居士頗有這般人物否。有則叫他到大紳門下來看箭。 卍新續藏第 88 冊 No. 1646 居士傳
居士傳二十六
蘇子瞻黃魯直晁無咎傳
蘇子瞻
名軾。眉州眉山人也。母程氏。方娠。夢僧至門遂生子瞻。年七八歲常夢身為僧。少長讀莊子。嘆曰。吾昔有見於中。口未能言。今見是書。得吾心矣。登進士第。熙寧初判官告院。時王安石方用事行新法。神宗召見子瞻。問何以助朕。對曰。臣意陛下求治太急。聽言太廣。進人太銳。愿陛下安靜以待物之來。然後應之。神宗悚然曰。卿所言。朕當詳思之。子瞻每有論列。多與安石不合。及攝開封。推官上書。極言新法之害。安石滋不悅。遂請出外補杭州通判。時錢塘圓照律師方開凈土法門。子瞻因命工畫阿彌陀佛像為父母薦福。而作頌曰。佛以大圓覺。充滿河沙界。我以顛倒想。出沒生死中。云何以一念。得往生凈土。我造無始業。本從一念生。既從一念生。還從一念滅。生滅滅盡處。則我與佛同。如投水海中。如風中鼓橐。雖有大聖智。亦不能分別。愿我先父母。與一切眾生。在處為西方。所遇
【現代漢語翻譯】 現代漢語譯本： 在這個時候，這類人能夠不被外物所束縛，這不是他們的驗證嗎？拿他們與夏竦、呂惠卿之流，那些濫竽充數混在《傳燈錄》中的人相比，他們之間的差距有多大啊！
汪大紳說：『清清楚楚，孤立而明，巍然高大，獨自端坐。近來居士中頗有這樣的人物嗎？有的話就叫他到我汪大紳門下來看箭（比試比試）。』
《居士傳》二十六
蘇子瞻（蘇軾，字子瞻）黃魯直（黃庭堅，字魯直）晁無咎（晁補之，字無咎）傳
蘇子瞻
名軾（蘇軾），眉州眉山人。他的母親程氏，懷孕的時候，夢見有僧人來到門前，於是生下了子瞻。子瞻七八歲的時候，常常夢見自己是僧人。長大後讀《莊子》，感嘆道：『我過去心中有所見解，但口中卻不能表達出來，現在讀到這本書，才明白我的心意啊。』考中進士后，在熙寧（宋神宗年號，1068-1077）初年擔任判官告院。當時王安石正在當權推行新法，宋神宗召見子瞻，問他如何幫助自己。子瞻回答說：『我認為陛下求治過於急切，聽取意見過於廣泛，進用人才過於急躁。希望陛下能夠安靜下來等待事物的發展，然後再做出應對。』宋神宗聽后嚴肅地說：『你所說的話，我應當詳細思考。』子瞻每次發表議論，大多與王安石的意見不合。等到他代理開封府推官時，上書極力陳述新法的弊端，王安石更加不高興，於是請求外調，補任杭州通判。當時錢塘圓照律師正在弘揚凈土法門，子瞻於是命人畫阿彌陀佛（西方極樂世界的教主）像，為父母祈福，並作頌說：『佛以大圓覺，充滿河沙界。我以顛倒想，出沒生死中。云何以一念，得往生凈土。我造無始業，本從一念生。既從一念生，還從一念滅。生滅滅盡處，則我與佛同。如投水海中，如風中鼓橐。雖有大聖智，亦不能分別。愿我先父母，與一切眾生，在處為西方，所遇
【English Translation】 English version: At this juncture, such individuals are able to remain unfettered by external things. Is this not their validation? Compare them to the likes of Xia Song and Lü Huiqing, those who merely filled the ranks in the Transmission of the Lamp; how vast is the difference between them!
Wang Dashen said, 'Clearly and distinctly, solitary and bright, towering and grand, sitting alone. Are there any such figures among the lay practitioners lately? If there are, tell them to come to Wang Dashen's door and see the arrows (compete with me).'
Biographies of Lay Practitioners, Twenty-Six
Biographies of Su Zizhan (Su Shi, style name Zizhan), Huang Luzhi (Huang Tingjian, style name Luzhi), and Chao Wugui (Chao Buzhi, style name Wugui)
Su Zizhan
Named Shi (Su Shi), a native of Meishan in Meizhou. His mother, Lady Cheng, dreamt of a monk arriving at their door while pregnant, and thus she gave birth to Zizhan. When Zizhan was seven or eight years old, he often dreamt of being a monk. When he grew older, he read Zhuangzi and exclaimed, 'I once had insights within me, but I could not express them in words. Now that I have read this book, I understand my own mind!' After passing the jinshi examination, he served as a judge in the early years of the Xining era (1068-1077) of Emperor Shenzong. At that time, Wang Anshi was in power, implementing the New Policies. Emperor Shenzong summoned Zizhan and asked how he could assist him. Zizhan replied, 'I believe Your Majesty is too eager to achieve order, listens to too many opinions, and promotes people too hastily. I hope Your Majesty can remain calm and wait for things to develop, and then respond accordingly.' Emperor Shenzong said solemnly, 'What you have said, I shall consider in detail.' Zizhan's arguments often clashed with Wang Anshi's opinions. When he served as acting judge of Kaifeng Prefecture, he submitted a memorial strongly criticizing the harms of the New Policies. Wang Anshi became even more displeased, so Zizhan requested to be transferred to a post outside the capital, and was appointed as the Vice Prefect of Hangzhou. At that time, the Vinaya Master Yuanzhao of Qiantang was propagating the Pure Land Dharma. Zizhan then commissioned an artist to paint an image of Amitabha Buddha (the principal Buddha of the Western Pure Land), to dedicate merit to his parents, and composed a eulogy, saying: 'The Buddha, with great perfect enlightenment, fills the realms of the Ganges sands. I, with inverted thoughts, rise and fall in the cycle of birth and death. How can I, with a single thought, attain rebirth in the Pure Land? The beginningless karma I have created originates from a single thought. Since it originates from a single thought, it also ceases with a single thought. Where birth and death are extinguished, then I am the same as the Buddha. Like throwing water into the sea, like a bellows blown in the wind. Even with great sage wisdom, one cannot distinguish them. May my late parents, and all sentient beings, be in the West wherever they are, and whatever they encounter.'
皆極樂。人人無量壽。無往亦無來。徙知湖州。御史劾其以詩訕謗。逮赴臺獄。禍且不測。神宗密遣人覘之。子瞻方酣睡。鼻息聲達戶外。神宗曰。朕知蘇軾胸中固無事也。遂責授黃州團練副使。子瞻自出獄后。持不殺戒。過岐亭訪故人陳季常。與之詩曰。我哀籃中蛤。閉口護殘汁。又哀網中魚。開口吐微濕。刳腸彼交病。過分我何得。相逢未寒溫。相勸此最急。不見盧懷慎。烝壺以烝鴨。坐客皆忍笑。髡然發其冪。不見王武子。每食刀幾赤。琉璃載烝豚。中有人乳白。盧公信寒陋。衰𩬆得滿幘。武子雖豪舉。未死神已泣。先生萬金璧。護此一蟻缺。一年成一夢。百歲真過客。君無廢此篇。嚴詩編杜集。及至黃。築室東坡。自號東坡居士。得城南精舍安國寺。間一二日輒往焚香默坐。克己悔過。久之身心皆空。覓罪垢相了不可得。居五年。移汝州。走高安。別弟子由。將至之夕。子由與真凈文壽聖聰聯床共宿。三人並夢迎五祖戒禪師。俄而子瞻至。元祐初為翰林學士。四年出知杭州。杭州大旱且疫。子瞻設法補救。多所全活。浚茅山鹽橋二湖。修復六井。民甚便之。為立生祠。六年入為翰林承旨。遷端明殿學士兼翰林院學士。八年出知定州。紹聖初朋黨禍作。謫居惠州。既至。與王定國書曰。軾到此八月。獨與幼子一
【現代漢語翻譯】 現代漢語譯本 都往生到極樂世界。每個人都擁有無量的壽命。沒有往，也沒有來。蘇軾被調往湖州。御史彈劾他用詩歌誹謗朝廷，被逮捕到御史臺監獄。禍患將要發生。宋神宗（1067-1085在位）秘密派人去觀察他。蘇軾正在酣睡，打鼾的聲音傳到屋外。神宗說：『朕知道蘇軾心中本來就沒有事。』於是貶謫他為黃州團練副使。蘇軾自從出獄后，持守不殺生的戒律。他到岐亭拜訪老朋友陳季常，寫詩給他：『我可憐籃子里的蛤蜊，閉口保護剩下的汁液。又可憐網中的魚，開口吐出微弱的濕氣。剖開腸子它們一起生病，過分的要求我怎麼能得到。相逢沒有寒暄問候，互相勸告這件事最要緊。你沒看見盧懷慎（唐朝宰相），用蒸籠來蒸鴨子，在座的客人都忍不住想笑，光禿禿地掀開它的蓋子。你沒看見王武子（西晉富豪王濟），每次吃飯刀和幾案都是紅色的，用琉璃盤盛著蒸乳豬，中間還有人乳一樣的白色。盧公確實寒酸簡陋，破舊的帽子才能裝滿。王武子雖然豪邁奢侈，還沒死神靈已經哭泣。先生您是價值萬金的美玉，保護著這一個螞蟻洞般的缺陷。一年就像一場夢，百年真的只是過客。您不要廢棄這首詩，把它和嚴武的詩一起編入杜甫的詩集。』 等到黃州，他建造了東坡雪堂，自號東坡居士。得到城南精舍安國寺，隔一兩天就去燒香靜坐，克制自己，悔過自新。時間久了身心都空了，尋找罪惡的痕跡也找不到。住了五年，調往汝州。在高安和弟弟蘇轍告別。將要分別的晚上，蘇轍和真凈、文壽、聖聰一起睡在同一張床上。三個人都夢見迎接五祖戒禪師。不久蘇軾到了。元祐（1086-1094）初年擔任翰林學士。四年出任杭州知州。杭州大旱並且發生瘟疫。蘇軾設法補救，救活了很多人。疏浚了茅山、鹽橋二湖，修復了六井，百姓感到非常方便。為他建立了生祠。六年入朝擔任翰林承旨。陞遷為端明殿學士兼翰林院學士。八年出任定州知州。紹聖（1094-1098）初年，朋黨之禍興起，被貶謫到惠州。到達惠州后，他給王定國寫信說：『蘇軾到這裡八個月，只有小兒子一起。』
【English Translation】 English version All are reborn in the Land of Ultimate Bliss (Sukhavati). Everyone has immeasurable life. There is no going, and no coming. Su Shi was transferred to Huzhou. The censor impeached him for slandering the court with his poems and was arrested and sent to the Censorate prison. Disaster was about to strike. Emperor Shenzong (reigned 1067-1085) secretly sent someone to observe him. Su Shi was sound asleep, and his snoring could be heard outside the door. Emperor Shenzong said, 'I knew that Su Shi had nothing on his mind.' So he was demoted to Deputy Commander of the Huangzhou Militia. Since being released from prison, Su Shi has observed the precept of not killing. He visited his old friend Chen Jichang in Qiting and wrote him a poem: 'I pity the clams in the basket, closing their mouths to protect the remaining juice. I also pity the fish in the net, opening their mouths to spit out faint moisture. Cutting open their intestines, they both suffer. How can I get what I don't deserve? Meeting without exchanging pleasantries, we urge each other about this most urgently. You didn't see Lu Huaixin (Tang Dynasty Chancellor), steaming a duck in a steamer, the guests all couldn't help but laugh, baldly lifting its lid. You didn't see Wang Wuzi (Wang Ji, a wealthy man in the Western Jin Dynasty), every time he ate, the knife and table were red, steaming a suckling pig on a crystal plate, with a milky white substance in the middle. Duke Lu was indeed poor and humble, his old hat could barely be filled. Although Wang Wuzi was extravagant, the gods were already weeping before his death. You, sir, are a jade worth ten thousand gold, protecting this flaw like an ant's nest. A year is like a dream, a hundred years is truly just a passerby. Do not abandon this poem, compile it with Yan Wu's poems into Du Fu's collection.' When he arrived in Huangzhou, he built the Dongpo Snow Hall and called himself the Dongpo Layman. He obtained the Jing She Anguo Temple in the south of the city, and every day or two he would go to burn incense and sit in silence, restraining himself and repenting. After a long time, his body and mind were empty, and he could not find any traces of sin. After living there for five years, he was transferred to Ruzhou. In Gaoan, he said goodbye to his younger brother Su Zhe. On the night of their departure, Su Zhe, Zhenjing, Wenshou, and Shengcong slept together on the same bed. All three of them dreamed of welcoming Chan Master Wuzu Jie. Soon Su Shi arrived. In the early years of Yuanyou (1086-1094), he served as a Hanlin Academician. In the fourth year, he was appointed as the governor of Hangzhou. Hangzhou suffered a severe drought and plague. Su Shi tried to remedy the situation and saved many lives. He dredged the Maoshan and Yanqiao lakes and repaired the six wells, which greatly benefited the people. He established a shrine for himself. In the sixth year, he entered the court as a Hanlin Academician. He was promoted to Academician of the Duanming Hall and concurrently Academician of the Hanlin Academy. In the eighth year, he was appointed as the governor of Dingzhou. In the early years of Shaosheng (1094-1098), the disaster of factional strife arose, and he was demoted to Huizhou. After arriving in Huizhou, he wrote to Wang Dingguo, saying, 'Su Shi has been here for eight months, only with my youngest son.'
人來。凡百不失所。風土不甚惡。軾既緣此。絕棄世故。身心俱安。而小兒亦遂超然物外。非此父不生此子也。南北去住有定命。此心亦不念歸。明年買田築室。作惠州人矣。又與李公擇曰。示及新詩。皆有遠別惘然之意。雖公之愛我厚。然仆本以鐵心石腸待公。何乃爾耶。吾儕雖老且窮。而道理貫心肝。忠義填骨髓。直須談笑于死生之際。若見仆困窮便相於邑。則與不學道者不相遠矣。仆雖懷坎壈於時遇。事有可以尊主庇民者。便忘軀為之。禍福得喪付與造物。非兄。仆豈發此。居三年。人無賢愚皆得其歡心已。復徙昌化。攜阿彌陀佛像一軸自隨曰。此吾往生公案也。薪米不具則食芋飲水。著書嘗負大瓢行歌田間。頫仰浩然。有以自樂。元符初大赦北還。復朝奉郎提舉成都玉局觀。得疾。止於常州。上表請老。許之。臨終時。門人錢世雄進曰。先生平生踐履至此。更宜著力。曰。著力即差。語絕而逝。高宗朝贈文忠。子由名轍。在高安時。黃檗全禪師勸之參禪。最後叩洪州順禪師有省。累官翰林學士門下侍郎。卒謚文定(東坡年譜．文集．春渚紀聞．龍舒凈土文．宋史．五燈會元)。
黃魯直
名庭堅。江西分寧人也。嘗游灊皖山谷寺。樂之。因自號曰山谷道人。治平中登進士第。故好作艷辭。法秀禪
【現代漢語翻譯】 現代漢語譯本： 有人來訪。一切都能各得其所。這裡的風土人情也不算太壞。我蘇軾既然因為這個原因，斷絕了與世俗的交往，身心都感到安寧，而小兒子也因此超脫於世俗之外。不是我這樣的父親，生不出這樣的兒子啊。南北遷徙居住都有一定的命運安排。我的心也不再思念迴歸故鄉。明年就買田地，建造房屋，做惠州人了。我又寫信給李公擇說：『你給我看的新詩，都充滿了遠離別離的惆悵之意。雖然你對我的愛很深厚，但我本來是用鐵石般的心腸來對待你的，為什麼會這樣呢？我們這些人雖然年老又貧窮，但是道理貫穿於心肝，忠義充滿於骨髓，應該在談笑之間面對生死。如果看到我困頓貧窮就感到憂慮，那就和不學道的人沒有什麼區別了。』我雖然懷才不遇，時運不濟，但是遇到可以尊崇君主、庇護百姓的事情，就會忘記自身安危去做。禍福得失都交給天命安排。不是你，我怎麼會說這些呢？在這裡住了三年，無論賢能還是愚笨的人，都喜歡我。後來又被貶到昌化。我帶著一軸阿彌陀佛（西方極樂世界的教主）的畫像，自己說：『這是我往生西方極樂世界的憑證啊。』沒有柴米，就吃芋頭喝水。寫書的時候，常常揹著大葫蘆，在田間唱歌。抬頭低頭，都感到非常快樂，以此自娛自樂。元符（宋徽宗年號，1098-1100）初年，遇到大赦，我被調回北方。又擔任朝奉郎，提舉成都玉局觀。後來得了疾病，住在常州。上書請求告老還鄉，皇帝批準了。臨終的時候，門人錢世雄進言說：『先生平生所作所為到了這個地步，更應該著力啊。』蘇軾說：『著力就錯了。』說完就去世了。高宗（南宋皇帝）時期，追贈他為文忠。他的兒子蘇轍，字子由，在高安的時候，黃檗全禪師勸他參禪。最後拜訪洪州順禪師，有所領悟。歷任翰林學士、門下侍郎。去世后謚號文定（東坡年譜．文集．春渚紀聞．龍舒凈土文．宋史．五燈會元）。 黃魯直 名庭堅。江西分寧人。曾經遊覽灊皖山谷寺，很喜歡那裡，因此自號為山谷道人。治平（宋英宗年號，1064-1067）年間考中進士。因為喜歡寫艷麗的辭藻，法秀禪
【English Translation】 English version: When people come, everything finds its place. The local customs are not too bad. Since I, Shi (Su Shi's given name), have severed ties with the world because of this, my body and mind are at peace, and my youngest son has also transcended worldly affairs. A son like this could not be born to a father unlike me. There is a fixed destiny for moving north and south. My heart no longer thinks of returning home. Next year, I will buy land and build a house, and become a Huizhou person. I also wrote to Li Gongze, saying: 'The new poems you showed me are full of melancholy at parting. Although your love for me is deep, I originally treated you with a heart of iron and stone. Why is it like this? Although we are old and poor, reason penetrates our hearts, and loyalty and righteousness fill our bones. We should face life and death with laughter. If you are worried when you see me in distress, then you are no different from those who do not study the Way.' Although I am frustrated by the times, if there is anything I can do to honor the ruler and protect the people, I will forget my own safety and do it. I leave fortune and misfortune to fate. If it weren't for you, would I have said these things? After living here for three years, everyone, whether wise or foolish, likes me. Later, I was demoted to Changhua. I carried with me a scroll of Amitabha (the principal Buddha of Pure Land Buddhism) image, saying: 'This is my proof of rebirth in the Pure Land.' When there is no firewood or rice, I eat taro and drink water. When writing books, I often carry a large gourd and sing in the fields. Looking up and down, I am filled with joy and find pleasure in it. In the early years of Yuanfu (Emperor Huizong's reign, 1098-1100), I was pardoned and returned to the north. I was appointed Chaofeng Lang and promoted to Chengdu Yuju Guan. Later, I fell ill and stayed in Changzhou. I submitted a request to retire, and the emperor approved it. When he was dying, his disciple Qian Shixiong said: 'Sir, your life's practice has reached this point, you should put more effort into it.' Su Shi said: 'Putting effort into it is wrong.' After saying that, he passed away. During the reign of Emperor Gaozong (Southern Song Dynasty), he was posthumously awarded the title of Wenzhong. His son Su Zhe, also known as Ziyou, was in Gaoan when Zen Master Huangbo Quan encouraged him to practice Zen. Finally, he visited Zen Master Hongzhou Shun and had an epiphany. He successively served as Hanlin Academician and Deputy Minister of the Ministry. He was posthumously awarded the title of Wending (Dongpo Annals, Collected Works, Chunzhu Records, Longshu Pure Land Writings, History of the Song Dynasty, Wudeng Huiyuan). Huang Luzhi His given name was Tingjian. He was from Fenning, Jiangxi. He once visited the Ganquan Valley Temple in Anhui and liked it very much, so he called himself Valley Taoist. He passed the imperial examination during the Zhiping (Emperor Yingzong's reign, 1064-1067) period. Because he liked to write ornate words, Zen Master Faxiu
師呵之曰。汝以綺語動天下人淫心。不懼入泥犁耶。魯直悚然悔謝。遂銳志學佛法。知太和縣。以平易為治。年餘移監德州德平鎮。過泗州僧伽塔作誓云。菩薩師子王。白凈法為身。勝義空谷中。奮迅及哮吼。念弓明利箭。被以慈哀甲。忍力不動搖。直破魔王軍。三昧常娛樂。甘露為美食。解脫味為漿。遊戲於三乘。住一切種智。轉無上法輪。我今稱揚。稱性實語。以身語意。籌量觀察。如實懺悔。我從昔來。因癡有愛。飲酒食肉。增長愛渴。入邪見林。不得解脫。今者對佛。發大誓願。愿從今日。盡未來世。不復淫慾。愿從今日。盡未來世。不復飲酒。愿從今日。盡未來世。不復食肉。設復淫慾。當墮地獄。住火坑中。經無量劫。一切眾生。為淫亂故。應受苦報。我皆代受。設復飲酒。當墮地獄。飲洋銅汁。經無量劫。一切眾生。為酒顛倒故。應受苦報。我皆代受。設復食肉。當墮地獄。吞熱鐵丸。經無量劫。一切眾生。為殺生故。應受苦報。我皆代受。愿我以此。盡未來際。忍辱誓願。根塵清凈。具足十忍。不由他教。入一切智。隨順如來。于無量眾生界中。現作佛事。恭惟十身。洞徹萬德莊嚴。于剎剎塵塵為我作證。設經歌邏羅身。忘失本願。唯垂加護。開我迷云。稽首如空等一痛切。既至。官通判。趙挺之希
朝旨。欲于鎮行市易法。魯直謂。鎮小民貧。不可乃止。元祐初除校書郎。修神宗實錄。遷著作佐郎。母病彌年。盡夜視顏色。衣不解帶。及卒。護喪歸。哀毀得疾幾死。既葬。廬墓終喪服除。起為秘書丞。紹聖初乞外補知宣州。改鄂州。會黨禍作。章惇．蔡卞論神宗實錄多誣。貶涪州別駕黔州安置。初魯直詣晦堂禪師問道。晦堂曰。論語云。二三子以吾為隱乎。吾無隱乎爾。公居常如何理論。魯直呈解。晦堂曰不是不是。魯直迷悶不已。一日侍晦堂山行時。木樨盛放。晦堂曰聞木樨香否。曰聞。晦堂曰吾無隱乎爾。魯直釋然。即拜之。既謁死心禪師。隨眾入室。死心張目問曰。死心死。學士死。燒作兩堆灰。向何處相見。魯直不能對。死心揮出。及至黔。忽明死心所問。報以書曰。往日嘗蒙苦口提撕。長如醉夢。依稀在光影中。蓋疑情不盡。命根不斷。故望崖而退耳。黔南道中晝臥覺來。忽然廓爾。尋思被天下老和尚謾了多少。惟有死心道人不肯。乃是第一慈悲也。徽宗即位。起監鄂州稅。屢奉召命。辭不行。乞州得知太平趙挺之為相。素恨魯直不附己。或誣魯直以文章謗國。遂除名。羈管宜州。所館之家。有司輒坐以罪。乃館于戍樓。上雨旁風浩歌自得。崇寧四年九月以疾終所善。蔣湋為治殮。送其喪歸江西。高
【現代漢語翻譯】 現代漢語譯本： 朝廷下達旨意，想要在鎮上施行市場交易法。黃庭堅（魯直，字魯直）認為鎮子小，百姓貧困，不應該這樣做，於是停止了。元祐初年（1086年）被授予校書郎的官職，參與修訂《神宗實錄》。后陞遷為著作佐郎。母親生病多年，他整夜觀察母親的臉色，衣不解帶地照顧。母親去世后，他護送靈柩返回家鄉，因過度悲傷而生病，幾乎死去。安葬完畢后，他在墓旁搭廬居住，直到喪服期滿。之後起用為秘書丞。紹聖初年（1094年）請求外放官職，被任命為宣州知州，后改任鄂州知州。當時正值黨禍發生，章惇、蔡卞認為《神宗實錄》多有誣陷之處，於是將黃庭堅貶為涪州別駕，安置在黔州。起初，黃庭堅曾嚮晦堂禪師請教佛法。晦堂禪師說：『《論語》上說，『二三子以吾為隱乎？吾無隱乎爾。』你平時是如何理解的？』黃庭堅呈上自己的理解，晦堂禪師說：『不對，不對。』黃庭堅感到困惑不解。一天，他陪同晦堂禪師在山中行走，當時木樨花盛開。晦堂禪師問：『聞到木樨花的香味了嗎？』黃庭堅說：『聞到了。』晦堂禪師說：『吾無隱乎爾。』黃庭堅頓時領悟，立刻拜謝。之後，他又拜見死心禪師，跟隨眾人進入禪房。死心禪師睜大眼睛問道：『死心死了，學士死了，燒成兩堆灰，要在哪裡相見？』黃庭堅無法回答。死心禪師將他趕了出去。等到被貶到黔州，黃庭堅忽然明白了死心禪師所問的問題，於是寫信回覆說：『往日曾經蒙受您苦口婆心的提點，長久以來就像在醉夢中一樣，依稀在光影之中。這是因為疑情沒有完全消除，命根沒有斷絕，所以才望崖而退。』在黔南的路上，白天睡覺醒來，忽然感到豁然開朗。心想被天下的老和尚欺騙了多少，只有死心道人沒有欺騙我，這才是第一慈悲啊。徽宗即位后，起用黃庭堅擔任鄂州稅監。多次奉旨召見，他都推辭不去。請求擔任州官，得知是太平宰相趙挺之當權。趙挺之向來憎恨黃庭堅不依附自己，有人誣陷黃庭堅用文章誹謗國家，於是被除名，羈押在宜州。他所居住的人家，官府動輒加以罪責，於是他只能住在戍樓里，在風雨中高歌自得。崇寧四年（1105年）九月，因病去世。他的好友蔣湋為他料理後事，將他的靈柩送回江西。高宗 宗
【English Translation】 English version: An imperial decree was issued, intending to implement market trading laws in the town. Huang Tingjian (Lu Zhi, courtesy name Lu Zhi) believed that the town was small and the people were poor, so it should not be done, and it was stopped. In the early years of Yuanyou (1086), he was granted the position of proofreader and participated in the revision of the 'Veritable Records of Emperor Shenzong'. Later, he was promoted to Compiler. His mother was ill for many years, and he watched her face all night, taking care of her without taking off his clothes. After his mother passed away, he escorted the coffin back to his hometown, and became ill from excessive grief, almost dying. After the burial, he lived in a hut next to the tomb until the mourning period was over. After that, he was appointed as Secretary. In the early years of Shaosheng (1094), he requested to be sent to a local official position and was appointed as the prefect of Xuanzhou, and later changed to the prefect of Ezhou. At that time, the party disaster occurred, and Zhang Dun and Cai Bian believed that the 'Veritable Records of Emperor Shenzong' contained many slanders, so Huang Tingjian was demoted to the deputy prefect of Fuzhou and placed in Qianzhou. Initially, Huang Tingjian asked Zen Master Huitang for Buddhist teachings. Zen Master Huitang said: 'The Analects says, 'Do you think, my disciples, that I have any concealments? I conceal nothing from you.' How do you usually understand this?' Huang Tingjian presented his understanding, and Zen Master Huitang said: 'No, no.' Huang Tingjian felt confused. One day, he accompanied Zen Master Huitang on a walk in the mountains, and osmanthus flowers were in full bloom. Zen Master Huitang asked: 'Do you smell the fragrance of osmanthus flowers?' Huang Tingjian said: 'I smell it.' Zen Master Huitang said: 'I conceal nothing from you.' Huang Tingjian suddenly understood and immediately thanked him. After that, he visited Zen Master Sixin and followed the crowd into the meditation room. Zen Master Sixin opened his eyes wide and asked: 'Sixin is dead, the scholar is dead, burned into two piles of ashes, where will we meet?' Huang Tingjian could not answer. Zen Master Sixin drove him out. When he was demoted to Qianzhou, Huang Tingjian suddenly understood the question asked by Zen Master Sixin, so he wrote back and said: 'In the past, I was once enlightened by your earnest advice, and for a long time, I was like in a drunken dream, vaguely in the light and shadow. This is because the doubt has not been completely eliminated, and the root of life has not been cut off, so I retreated from the cliff.' On the road in Qiannan, after waking up from a nap during the day, I suddenly felt enlightened. I thought about how much I had been deceived by the old monks in the world, and only Zen Master Sixin did not deceive me, which is the first compassion. After Emperor Huizong ascended the throne, Huang Tingjian was appointed as the tax supervisor of Ezhou. He repeatedly declined the imperial summons. He requested to be a state official, and learned that the Taiping Prime Minister Zhao Tingzhi was in power. Zhao Tingzhi had always hated Huang Tingjian for not adhering to him, and someone falsely accused Huang Tingjian of slandering the country with his articles, so he was removed from his name and detained in Yizhou. The family he lived in was often blamed by the government, so he could only live in the guard tower, singing freely in the wind and rain. In September of the fourth year of Chongning (1105), he died of illness. His friend Jiang Wei took care of his funeral and sent his coffin back to Jiangxi. Emperor Gaozong
宗朝追諡文節(山谷文集．宋史．五燈會元)。
晁無咎
名補之。明遠四世孫也。善屬文。與蘇子瞻．黃魯直善。官至吏部郎中兼國史編修。歷知州府。有惠政。在齊州嘗活流民數千人。年二十餘即歸向正法。深信因果。與圓通覺海諸禪師游。參求向上事。崇寧二年衛州民殺豬。有犬銜豬首骨去。狺狺四日不食。或異而析之。於左牡齒臼中得肉。如拇如來像也。髻有粟如珠。紺目跏趺。莊嚴畢具。無咎弟載之親見其事。記于石以示無咎。無咎曰。佛菩薩誓救眾生。至不愛頭目髓腦度人畜身出無量苦。而具縛凡夫以利養故殺害不已。俱入劇苦大火坑中。佛菩薩動于威神為警此輩。因懼生信。于沸鑊湯蓮花涌出。戒悔殺害。普作迴向。由是增長深般若因。為一切諸佛之所護念。豈不勝哉。乃作贊曰。吾觀鳥獸。諸食肉形。鉤吻鋸牙。慘劇羅剎。如是一類。是強非強。業力所驅。啖彼養己。是遭食者。死已能生。反誅其償。如汝啖我。版築上下。無有盡時。此業甚深。佛所不度。牛馬草食。口方齒平。業淺易超。無對復苦。人非牛馬。齊貝瓠犀。食谷果蔬。形善應爾。云何不若牛馬異生無兇吻牙而作鋒刃鷹虎受報形兇則然人形佛形而慘鷹虎故死受報甚於馬牛。我誦此言。普勸橫目。血入牙故。殺生不休。至人
{ "translations": [ "現代漢語譯本：", "宗朝追諡文節（山谷文集．宋史．五燈會元）。", "", "晁無咎（人名）", "", "名補之（字）。明遠的四世孫。擅長寫作文章，與蘇子瞻（蘇軾）、黃魯直（黃庭堅）交好。官至吏部郎中兼國史編修，歷任知州府，有惠民政策。在齊州時曾經救活數千流民。二十多歲就歸心正法，深信因果報應。與圓通覺海等禪師交往，參究向上之事。崇寧二年（1103年），衛州百姓殺豬，有狗銜著豬頭骨離開，叫個不停，四天不吃東西。有人感到奇怪而剖開豬頭骨，在左邊的臼齒中發現有肉，像拇指大小的如來佛像，頭上有像珍珠一樣的肉粒，青黑色的眼睛結跏趺坐，莊嚴具足。無咎的弟弟晁載之親眼見到這件事，記錄在石頭上給無咎看。無咎說：『佛菩薩發誓拯救眾生，甚至不吝惜頭目髓腦來度化人畜，使其脫離無量痛苦。而那些被業力束縛的凡夫，爲了利益供養而不斷殺害生命，一起墮入極度痛苦的大火坑中。佛菩薩感動于威神之力，以此警示這些人，使他們因恐懼而生起信心，在沸騰的油鍋中也能涌現出蓮花，從而戒除殺害，普遍地作出迴向。由此增長深厚的般若智慧之因，為一切諸佛所護念，豈不是非常殊勝嗎！』於是作贊說道：『我觀察鳥獸，那些吃肉的動物，長著鉤狀的嘴和鋸齒般的牙齒，兇殘得像羅剎一樣。像這樣的一類，是強也不是強，是被業力所驅使，吃掉別的動物來養活自己。而那些被吃的動物，死後又能轉生，反過來誅殺它們來償還。就像你吃我，我吃你，像建造房屋一樣，上下往復，沒有盡頭。這種業力非常深重，佛也難以度化。牛馬吃草，嘴巴方正，牙齒平整，業力淺薄容易超越，沒有相對的痛苦。人不是牛馬，牙齒整齊潔白，吃穀物果蔬，形體善良本應如此。為什麼不像牛馬一樣，沒有兇惡的嘴和牙齒，卻像鋒利的刀刃一樣？鷹虎受報，形體兇惡，這是理所當然的。人有人的形體，佛的形體，卻像鷹虎一樣兇殘，所以死後受報比牛馬還要嚴重。我誦讀這些話，普遍勸告那些橫眉怒目的人，因為血進入牙齒的緣故，殺生永無止休。』」 ], "english_translations": [ "English version:", "Posthumous title conferred during the Song Dynasty: Wenjie (Collected Works of Shangu, History of the Song Dynasty, Wudeng Huiyuan).", "", "Chao Wugui (person's name)", "", "Given name is Buzhi (style name). He was a fourth-generation descendant of Mingyuan. He was skilled in writing and had a good relationship with Su Zizhan (Su Shi) and Huang Luzhi (Huang Tingjian). He served as the Vice Minister of the Ministry of Personnel and concurrently as a compiler of the national history. He successively served as the prefect of various prefectures and had policies that benefited the people. In Qizhou, he once saved thousands of displaced people. In his twenties, he turned his heart towards the true Dharma and deeply believed in cause and effect. He associated with Chan masters such as Yuantong Juehai, seeking enlightenment. In the second year of Chongning (1103 AD), a resident of Weizhou slaughtered a pig. A dog carried away the pig's head bone, barking incessantly for four days without eating. Someone found it strange and dissected the pig's head bone, discovering meat in the left molar socket, resembling a thumb-sized Tathagata Buddha statue, with millet-like beads on the head, dark blue eyes in a lotus position, solemn and complete. Wugui's younger brother, Chao Zaizhi, personally witnessed this event and recorded it on a stone to show Wugui. Wugui said, 'The Buddhas and Bodhisattvas vow to save all sentient beings, even sacrificing their heads, eyes, marrow, and brains to liberate humans and animals from immeasurable suffering. However, those ordinary beings bound by karma, for the sake of profit and sustenance, continue to kill, plunging together into the extremely painful great fire pit. The Buddhas and Bodhisattvas are moved by their majestic power to warn these people, causing them to generate faith out of fear, so that even in boiling oil cauldrons, lotus flowers can emerge, thereby abstaining from killing and universally making dedications. From this, the cause of profound prajna wisdom increases, and they are protected by all the Buddhas. Isn't this extremely wonderful!' Therefore, he composed a verse of praise, saying, 'I observe birds and beasts, those that eat meat, with hooked beaks and serrated teeth, cruelly like Rakshasas. Such a kind, is strong and yet not strong, driven by karmic force, eating others to nourish themselves. And those who are eaten, after death can be reborn, to retaliate and repay. Just as you eat me, I eat you, like building a house, up and down, without end. This karma is very deep, difficult for the Buddha to liberate. Cattle and horses eat grass, with square mouths and flat teeth, karma is shallow and easy to transcend, without reciprocal suffering. Humans are not cattle or horses, with even and white teeth, eating grains, fruits, and vegetables, the form should be good. Why not like cattle and horses, without fierce mouths and teeth, yet like sharp blades? Eagles and tigers receive retribution, with fierce forms, this is as it should be. Humans have human forms, Buddha forms, yet are as cruel as eagles and tigers, so after death, the retribution is even more severe than cattle and horses. I recite these words, universally advising those who glare angrily, because blood enters the teeth, killing never ceases.'" ] }
無心。同仁一視。視人如我。視豬如人。人自不知。是豬何等。或其前世。諸眷屬因。云何無明。日殺眷屬。刺心取血。血大壑流。揚湯燖毛。毛須彌聚。死者不捨。萬豬常隨。汝莫鼓刀。謂豬賤畜。是熱血里。有丈六身。南無佛陀。南無僧伽。我不敢殺。諸佛現前。一切眾生。若飛若走。若潛若穴。大小妍媸。其血肉中。各具一佛。云何見佛。而欲鼓刀。汝欲殺豬。應作是念。罽賓國王。殺尊者時。未及舍刀。臂已墮落。白乳涌出。六種震驚。亦如此豬。腦破佛出。佛不在外。佛不在中。佛不在空。佛不在色。是豬不死。彼佛儼然。世分別心。自說人貴。謂羊豕業。本以供人。彼以業來。我何故受。受則羊豕。業歸吾身。往有大豬。生不啖穢。食薄荷草。度群業豬。菩薩威神。示入異類。汝自肉眼。何由識豬。藏汝之刀。莫加豬首。驚齒臼內。跏趺坐人。稽首世尊。在我齒臼。我不敢慢。無豬無人。惟愿現前。諸見聞者。如菩薩誓。唸唸勿疑。以此勝因。普薦三世父母師長。若冤若親。化柔軟心。去毒害意。舍熱血汁。獲甘露漿。苦海悉干。同一安隱。又嘗作宴坐文云。平居宴坐。閉目收慮。恒作是語。汝身今者。非男非女。非孫非祖。無古無今。無來無去。清凈本然。妄生國土。被塵染識。根乃結聚。久不可洗。
如衣受漬。妄有形骸。妄有名字。是張是李。是男是女。汝既非此。此亦非汝。譬如蠔相。被石粘住。認石為我。千劫受苦。是義不然。吾有一喻。譬我如空。被釘釘住。是空非物。釘無著處。便得脫然。離我我所。正恁么時。揩眼看取。一念相應。是涅槃路。大觀中知泗州。卒年五十八。從弟說之。字以道。官至徽猷閣待制。嘗訪湖南明智法師學天臺教觀。晚年日誦法華經不輟云(宋史．雞肋集．佛法金湯)。
知歸子曰。蘇黃晁三君子。並以文人游泳佛海。子瞻之浩落。魯直之銳猛。無咎之切深。考其文亦各肖其人焉。岐亭之詩。得齒臼佛贊而其指益昶。肉食者其亦有隱於中否耶。獨怪魯直始作自誓文。至居黔時乃悉毀所持禁戒。屢見於詩則予不能知其說也。嗚呼。凈業難成。習果易縱。可不慎哉。可不慎哉。
汪大紳云。東坡生平如一屋散錢。從何處收拾。此傳寫來。一一上串。極有心眼。極有精神○東坡遊戲人間。比山谷會熱鬧些。其于禪也俱涉理路。東坡較闊綽些。
又云。無咎傳當與七佛偈．般若心經．西方佛號同誦。朝夕持百八珠。心口相應。一年二年三年中若不入道者。我願得斷舌報。 卍新續藏第 88 冊 No. 1646 居士傳
居士傳二十七
鄭介夫
【現代漢語翻譯】 現代漢語譯本 譬如衣服沾染了污漬，虛妄地執著于有形體的軀殼，虛妄地執著于名字，是姓張還是姓李，是男還是女。你既然不是這些，這些也不是你。譬如牡蠣互相粘連，被石頭粘住，就認石頭為自己，千劫都受苦。這種理解是不對的。我有一個比喻，譬如我像虛空，被釘子釘住，但這虛空並非實物，釘子沒有著落之處，便能脫離。離開對『我』和『我所』的執著，就在這個時候，擦亮眼睛好好看，一念與真理相應，就是涅槃之路。大觀年間（1107-1110）知泗州，去世時五十八歲。他的堂弟鄭說之，字以道，官至徽猷閣待制。曾經拜訪湖南明智法師學習天臺教觀，晚年每天誦讀《法華經》從不間斷（出自《宋史·雞肋集·佛法金湯》）。
知歸子說：蘇軾、黃庭堅、晁補之這三位君子，都以文人的身份暢遊于佛法的海洋。蘇軾的豪放灑脫，黃庭堅的銳利勇猛，晁補之的懇切深刻，考察他們的文章也各自像他們本人。岐亭的詩，得到齒臼佛的讚賞，而他的旨意更加彰顯。吃肉的人，或許也有隱情在心中吧？唯獨奇怪黃庭堅最初寫了自誓文，到居住在黔州時，卻全部毀掉了所持守的禁戒，屢次在詩中見到，那麼我不能知道他的說法了。唉，清凈的業難以成就，習氣的結果容易放縱，能不謹慎嗎？能不謹慎嗎？
汪大紳說：東坡（蘇軾）一生就像一屋子散落的錢，從哪裡收拾呢？這篇傳記寫來，一一串聯起來，非常有心思，非常有精神。東坡遊戲人間，比山谷（黃庭堅）更會熱鬧些。他們對於禪都涉及理路，東坡比較闊綽些。
又說：晁無咎的傳記應當與《七佛偈》（Seven Buddhas Verse）、《般若心經》（Heart Sutra）、《西方佛號》（Western Buddha's name）一同誦讀。早晚持念一百零八顆念珠，心口相應。一年兩年三年中如果不能入道的人，我願意得到斷舌的報應。 卍新續藏第 88 冊 No. 1646 居士傳
居士傳二十七
鄭介夫
【English Translation】 English version It is like a garment stained with dirt, falsely clinging to the notion of a physical form, falsely clinging to a name, whether it is Zhang or Li, male or female. Since you are not these, these are also not you. It is like oysters clinging to each other, stuck to a rock, identifying the rock as themselves, suffering for thousands of kalpas. This understanding is not right. I have a metaphor, like me being like the void, being nailed down by a nail. But the void is not a thing, the nail has nowhere to attach, and thus one can be liberated. Leaving behind the attachment to 'I' and 'mine', right at this moment, open your eyes and look carefully, a single thought in accordance with the truth, is the path to Nirvana. During the Daguan era (1107-1110), he governed Sizhou, and passed away at the age of fifty-eight. His cousin Zheng Shuo-zhi, styled Yi-dao, held the official position of Attendant in the Hall of Assembled Worthies. He once visited the Dharma Master Mingzhi of Hunan to study the Tiantai teachings, and in his later years, he recited the Lotus Sutra every day without ceasing (from Song History, Chicken Rib Collection, Golden Soup of Buddhism).
Zhigui Zi said: Su Shi, Huang Tingjian, and Chao Buzhi, these three gentlemen, all as literati, swam in the ocean of Buddhism. Su Shi's boldness and unrestrainedness, Huang Tingjian's sharpness and courage, Chao Buzhi's earnestness and depth, examining their writings also resemble them respectively. The poems of Qiting, received the praise of the Buddha Chijiu, and his intention became more clear. Those who eat meat, perhaps also have hidden feelings in their hearts? Only strange that Huang Tingjian initially wrote a self-vow, but when he lived in Qianzhou, he completely destroyed the precepts he held, repeatedly seen in his poems, then I cannot know his explanation. Alas, pure karma is difficult to achieve, the results of habits are easy to indulge, can one not be cautious? Can one not be cautious?
Wang Dashen said: Dongpo's (Su Shi) life is like a room of scattered money, from where to collect it? This biography, written and strung together one by one, is very thoughtful and very spirited. Dongpo plays in the world, more lively than Shangu (Huang Tingjian). They both involve reasoning in Zen, Dongpo is more generous.
Also said: Chao Wugui's biography should be recited together with the Seven Buddhas Verse, the Heart Sutra, and the Western Buddha's name. Holding one hundred and eight prayer beads morning and evening, with the mind and mouth corresponding. If one does not enter the Way in one year, two years, or three years, I am willing to receive the retribution of a severed tongue. 卍 New Continued Collection Vol. 88 No. 1646 Biography of Laymen
Biography of Laymen Twenty-seven
Zheng Jiefu
鄒志完江民表陳瑩中傳
鄭介夫
名俠。福州福清人也。少刻苦好學。治平中擢進士甲科。調光州司法參軍。秩滿入都監安上門。熙寧六七年間兩河關輔大旱蝗。民又苦新法。流亡載路。介夫繪所見為圖。極陳新法之害。且曰。陛下行臣之言。十日不雨。乞斬臣以正欺君之罪。假稱密急發馬遞上之銀臺司。神宗覽圖及奏。大感動。明日罷新法十八事。下責躬詔。越三日果大雨。王安石罷相。呂惠卿繼之。行新法如故。介夫覆上書極言之。惠卿以為謗訕朝政。斥為民。安置英州。居大慶山。英之子弟歸其德。興于學者甚眾。作大慶居士序曰。居士本儒。以孔氏為宗。得老氏之說以明。又得釋氏而後大明。三氏之外。百家傳記歷代史載至於醫方小說。其於民物有補毫髮。無不留意。此其學也。以為父子君臣夫婦長幼朋友之相與。譬之直一蟬之翼。合上下四方通為一物。亦若是而已矣。此其識也。以為吾之是非譭譽與祇鬼禍福朝廷黜陟相表裡也。故雖對妻拏莫敢溢人美惡。幽闇闃寂莫或自欺。上不諛公卿。下不原鄉黨。水火可蹈而議論不可回。此其守也。惟君為堯舜。民復太古。一飯一衣。四方萬里同飽暖也。一憂一樂。四方萬里同欣戚也。夐古之上。無窮之下。大之天地。細至鱗介。猶若是也。而功無尸。物
{ "translations": [ "現代漢語譯本", "鄒志完、江民表、陳瑩中傳", "", "鄭介夫", "", "鄭介夫，名俠，是福州福清人。他年少時就刻苦好學。治平年間（1064-1067）考中進士甲科，被調任為光州司法參軍。任期結束后，入京在安上門任職。熙寧六七年（1073-1074）間，兩河（指黃河中下游地區）和關輔（指函谷關以西地區）發生大旱和蝗災，百姓又深受新法之苦，流離失所的人遍佈道路。鄭介夫將所見景象畫成圖，極力陳述新法的危害，並且說：『陛下如果施行我的建議，十天之內不下雨，請斬殺我以匡正欺君之罪。』他假稱有緊急軍情，用驛馬傳遞上奏到銀臺司。宋神宗看了圖和奏章，非常感動，第二天就廢除了新法十八條，並下詔自我責備。三天後果然下起了大雨。王安石被罷免宰相之職，呂惠卿接替了他，繼續推行新法。鄭介夫再次上書極力勸諫，呂惠卿認為他是誹謗朝政，將他貶為平民，安置在英州。他居住在大慶山，英州子弟敬佩他的德行，前來求學的人很多。他寫了《大慶居士序》，其中說：『居士原本是儒生，以孔子的學說為宗，又得到老子的學說來加以闡明，之後又得到佛家的學說才徹底明白。儒、道、佛三家之外，各種書籍、歷代史書，甚至醫藥方劑、小說，凡是對百姓事物有絲毫補益的，沒有不留意的。這就是他的學問。他認為父子、君臣、夫婦、長幼、朋友之間的相處，就像蟬的一隻翅膀，上下四方合在一起成為一個整體，也是如此而已。這就是他的見識。他認為我的對錯、譭譽與神祇鬼怪的禍福、朝廷的黜免陞遷是相互關聯的。所以即使面對妻子兒女，也不敢誇大別人的優點或缺點，在幽暗寂靜的地方也不敢自欺。對上不奉承公卿，對下不袒護鄉黨。水火可以蹈入，但議論不可改變。這就是他的操守。只希望君主成為堯舜一樣的聖君，百姓恢復到太古時代的淳樸，一餐一衣，四方萬里的人都能一同飽暖；一憂一樂，四方萬里的人都能一同欣慰悲傷。從遙遠的古代到無窮的未來，大到天地，小到魚鱗昆蟲，都應該是這樣。』」 ], "english_translations": [ "English version", "Biographies of Zou Zhiwan, Jiang Minbiao, and Chen Yingzhong", "", "By Zheng Jiefu", "", "Zheng Jiefu, also known as Xia, was a native of Fuqing in Fuzhou. He was diligent and studious from a young age. During the Zhiping era (1064-1067), he passed the highest level of the imperial examination and was appointed as a judicial officer in Guang Prefecture. After completing his term, he entered the capital and served at the Anshang Gate. During the Xining years (1073-1074), there were severe droughts and locust plagues in the areas of the Two Rivers (referring to the middle and lower reaches of the Yellow River) and Guanfu (referring to the region west of Hangu Pass). The people also suffered greatly from the New Policies, and refugees filled the roads. Zheng Jiefu painted a picture of what he saw and strongly argued against the harm of the New Policies, saying, 'If Your Majesty implements my suggestions and it does not rain within ten days, please execute me to correct the crime of deceiving the emperor.' He falsely claimed to have urgent military matters and used the postal service to send his memorial to the Silver Terrace Bureau. Emperor Shenzong was deeply moved by the picture and the memorial. The next day, he abolished eighteen of the New Policies and issued an edict of self-reproach. Three days later, it indeed rained heavily. Wang Anshi was dismissed from his position as prime minister, and Lu Huiqing succeeded him, continuing to implement the New Policies. Zheng Jiefu again submitted a memorial strongly advising against them. Lu Huiqing considered him to be slandering the government and demoted him to a commoner, settling him in Ying Prefecture. He lived on Daqing Mountain, and the children of Ying Prefecture admired his virtue, with many coming to study with him. He wrote the 'Preface to the Daqing Hermit,' in which he said, 'The hermit was originally a Confucian scholar, taking Confucius's teachings as his foundation. He then gained understanding from Laozi's teachings to clarify them, and later gained complete understanding from Buddhist teachings. Apart from the three schools of Confucianism, Taoism, and Buddhism, he paid attention to all kinds of books, historical records, and even medical prescriptions and novels, as long as they were of any benefit to the people and things. This is his learning. He believed that the relationships between father and son, ruler and subject, husband and wife, elder and younger, and friends are like a cicada's wing, with the upper, lower, and four directions combined into one whole. This is his understanding. He believed that his right and wrong, praise and blame, and the blessings and misfortunes of gods and ghosts, as well as the court's demotions and promotions, are all interconnected. Therefore, even in front of his wife and children, he dared not exaggerate the merits or demerits of others, and he dared not deceive himself in dark and quiet places. He did not flatter officials above him, nor did he protect the interests of his fellow villagers below him. He would rather step into water and fire than change his opinions. This is his integrity. He only hoped that the ruler would become a sage like Yao and Shun, and that the people would return to the simplicity of ancient times, so that people from all directions could share warmth and nourishment from a single meal and a single garment; and that people from all directions could share joy and sorrow from a single worry and a single happiness. From the distant past to the infinite future, from the vastness of heaven and earth to the smallest scales and insects, it should be like this.'" ] }
無府。此其志也。其視先後古今等人與我等。我與人等。眾生與佛等。佛與眾生等。無一物無取無舍。非即非離。以大清凈圓攝為我住止。是曰居士。哲宗即位。復官。歸鄉里不出。元符元年以前事再竄英州。徽宗即位。赦歸。薦起為泉州教授。秩滿歸。又號一拂居士。宣和元年夢客有稱鐵冠道士遺之詩。視之乃蘇子瞻詩也。寤而嘆曰。吾將逝矣。臨終作詩曰。似此平生只藉天。勝如過鳥在雲煙。如今身畔無一物。贏得虛堂一枕眠。授其孫而卒。年七十九。嘉定中謚曰介(酉塘集．宋史)。
鄒志完
名浩。常州晉陵人也。舉進士。歷官襄陽教授。元符中召對。除右正言。時章惇擅政。志完三上疏劾。惇未報。會詔立劉后。覆上疏爭之。惇因詆其狂妄。除名。貶新州。徽宗即位。召復故官。遷司諫。歷吏部兵部侍郎。蔡京用事。再斥衡山別駕。永州安置。復除名。羈昭州。移漢陽軍。初志完官襄州。夢詣大剎。見白衣大士親為說法。覺而繪所見為之像。其後在昭州供奉益䖍日。跪像前誦華嚴經。有舍利出於袖間。像後生竹三竿。垂枝下覆。與世所畫普陀巖竹無以異也。讀華嚴合論。作頌曰。華嚴佛菩薩。悲智咸遍周。廣開方便門。主伴互酬請。于無言說中。說法無數量。我讀誦思惟。獲從信根入。闇逢照
【現代漢語翻譯】 現代漢語譯本： 無府，這是他的志向。他看待先後古今的人都一樣，人和我一樣，眾生和佛一樣，佛和眾生一樣。沒有一樣東西需要取，沒有一樣東西需要舍。非即非離，以大清凈圓滿的境界作為我的住所。這就是所謂的居士。哲宗即位后，恢復了他的官職。他回到家鄉隱居不出。元符元年（1098年）以前的事情再次牽連到他，被貶到英州。徽宗即位后，被赦免回家。被推薦起用為泉州教授，任期滿了就回家了。又號一拂居士。宣和元年（1119年）夢見有客人自稱是鐵冠道士，送給他一首詩。他一看，原來是蘇軾的詩。醒來后嘆息說：『我將要去世了。』臨終時作詩說：『如此平生只藉天，勝如過鳥在雲煙。如今身畔無一物，贏得虛堂一枕眠。』將詩交給他的孫子後去世，享年七十九歲。嘉定年間被追諡為介（《酉塘集》、《宋史》）。
鄒志完
名浩，是常州晉陵人。考中進士，歷任襄陽教授。元符年間被召見，任命為右正言。當時章惇專權，鄒志完三次上疏彈劾他。章惇沒有迴應。恰逢皇帝下詔冊立劉皇后，鄒志完再次上疏爭辯。章惇因此詆譭他狂妄，將他除名，貶到新州。徽宗即位后，召回恢復他原來的官職，升爲司諫，歷任吏部兵部侍郎。蔡京當權后，再次將他貶為衡山別駕，安置在永州，后又被除名，關押在昭州，后移到漢陽軍。當初鄒志完在襄州做官時，夢見去了一座大寺廟，見到白衣大士親自為他說法。醒來后，他將夢中所見畫成畫像。之後在昭州供奉畫像更加虔誠，每天跪在畫像前誦讀《華嚴經》，有舍利從他的袖子里出現，畫像后長出三根竹子，垂下的枝條覆蓋著畫像，和世人所畫的普陀巖竹沒有什麼不同。他讀《華嚴合論》，作頌說：『華嚴佛菩薩，悲智咸遍周。廣開方便門，主伴互酬請。于無言說中，說法無數量。我讀誦思惟，獲從信根入。闇逢照』
【English Translation】 English version: Wu Fu. This was his aspiration. He viewed people of the past and present equally, considering others and himself the same, sentient beings and Buddhas the same, Buddhas and sentient beings the same. There was nothing to take, nothing to discard. Neither identical nor separate, he regarded the great purity and completeness as his dwelling place. This is what is called a layman (居士). When Emperor Zhezong (哲宗) ascended the throne, his official position was restored. He returned to his hometown and remained in seclusion. Events before the first year of Yuanfu (元符元年, 1098 AD) led to his exile to Yingzhou again. When Emperor Huizong (徽宗) ascended the throne, he was pardoned and allowed to return home. He was recommended and appointed as a professor in Quanzhou. After completing his term, he returned home. He was also known as Layman Yifu (一拂居士). In the first year of Xuanhe (宣和元年, 1119 AD), he dreamed of a guest who claimed to be a Taoist with an iron crown, who gave him a poem. Upon inspection, he realized it was a poem by Su Zizhan (蘇子瞻). Awakening, he sighed and said, 'I am about to depart.' On his deathbed, he composed a poem: 'All my life I have relied on Heaven, better than a bird passing through clouds and mist. Now I have nothing by my side, only a peaceful sleep in an empty hall.' He gave the poem to his grandson and passed away at the age of seventy-nine. During the Jiading period, he was posthumously honored with the title Jie (介) (Collected Works of Youtang, History of the Song Dynasty).
Zou Zhiwan
His given name was Hao (浩), and he was from Jinling in Changzhou. He passed the imperial examination and served as a professor in Xiangyang. During the Yuanfu period, he was summoned for an audience and appointed as Righteous Remonstrator (右正言). At that time, Zhang Dun (章惇) held power, and Zou Zhiwan submitted three memorials impeaching him. Zhang Dun did not respond. Coincidentally, the emperor issued an edict to establish Empress Liu (劉后), and Zou Zhiwan submitted another memorial to argue against it. Zhang Dun therefore slandered him as being arrogant and dismissed him from his position, exiling him to Xinzhou. When Emperor Huizong ascended the throne, he was summoned back and restored to his original position, promoted to Supervising Secretary (司諫), and later served as Vice Minister of Personnel and Vice Minister of War. When Cai Jing (蔡京) came to power, he was again demoted to Military Advisor of Hengshan, placed in Anzhi in Yongzhou, and later dismissed from his position and imprisoned in Zhaozhou, before being transferred to Hanyang Army. Initially, when Zou Zhiwan was an official in Xiangzhou, he dreamed of visiting a large temple and seeing the White-Robed Avalokiteśvara (白衣大士) personally expounding the Dharma. Upon waking, he painted an image of what he had seen in the dream. Later, in Zhaozhou, he became even more devout in his worship, kneeling before the image and reciting the Avatamsaka Sutra (華嚴經) daily. A śarīra (舍利) appeared from his sleeve, and three bamboo stalks grew behind the image, with drooping branches covering it, no different from the Potala rock bamboo depicted by the world. Reading the Avatamsaka Sutra Commentary, he composed a verse: 'The Avatamsaka Buddhas and Bodhisattvas, compassion and wisdom pervade all. Widely opening the gates of skillful means, hosts and guests mutually invite and respond. Within the realm of no words, the Dharma is expounded in countless ways. I read, recite, and contemplate, gaining entry from the root of faith. Encountering light in the darkness.'
世燈。病遇雪山藥。無價大寶珠。衣內忽然得。愿盡未來際。滿足普賢行。一切導師前。一一興供養。一切眾生前。一一作利益。持經繼有人。悉冀同我願。自號道鄉居士。作道鄉歌曰。要識道鄉去處。只在微塵里許。不立四至封疆。不問二儀寒暑。日月常放光明。鳥獸率來儀舞。其俗無譽無非。其民無喜無怒。別是一種乾坤。全異九州風土。師曠傾耳莫聞。離婁拭目莫睹。誰知有個冥濛。踏著從來門戶。入也不動腳根。居也不記年所。行住坐臥虛徐。色聲臭味愚魯。偶然成矩成規。未嘗為鼠為虎。任他卜度縱橫。迥離線關取與。人間天上無朋。可謂自今自古。大觀元年復直龍圖閣。乞歸養親。六年而卒。年五十二(宋史．道鄉集．漁隱叢話)。
江民表
名公望。嚴州人也。登進士第。建中靖國元年拜左司諫。極論哲宗朝朋黨之禍。為將來戒。時內苑稍畜珍禽奇獸。民表以為言。徽宗立。縱之。既出知淮陽軍。蔡京為政。嫉諸言事者。編管安南。居常與妻俞氏蔬食清齋。修唸佛三昧。著唸佛方便文曰。世出世間之法。欲得成辦省力。莫若繫心一緣。即如稱念阿彌陀佛。有巧方便。無用動口。不出音聲。微以舌根敲擊前齒。心念隨應。音聲歷然。聲不越竅。聞性內融。心印舌機。機抽念根。從聞入流。反
【現代漢語翻譯】 現代漢語譯本 世燈（法號）。如病人遇到雪山上的藥一樣（珍貴）。又如忽然得到無價的大寶珠一樣（驚喜）。愿在未來無盡的時間裡，圓滿 普賢 （菩薩名）的行愿。在一切導師面前，一一供養。在一切眾生面前，一一利益他們。希望所有持誦經書的人，都能和我一樣發願。自號道鄉居士，作《道鄉歌》說：想要知道道鄉在哪裡嗎？它就在微塵之中。沒有四至的邊界，不問二儀的寒暑。日月常放光明，鳥獸都來儀舞。那裡的風俗沒有讚譽也沒有誹謗，那裡的人民沒有喜悅也沒有憤怒。別是一種天地，完全不同於九州的風土人情。師曠（晉國樂師）傾耳也聽不到，離婁（傳說中的視力極好的人）擦亮眼睛也看不到。誰知道有一個冥濛的地方，踏著從來就有的門戶。進入其中也不動腳跟，居住其中也不記得過了多少年。行走、站立、坐臥都虛靜安詳，對於色、聲、臭、味都顯得愚鈍遲魯。偶然符合規矩，卻未曾變成老鼠或老虎。任憑他人卜算度量，我卻超脫了機關算計。人間天上都沒有朋友，可以說是自古至今都是如此。大觀元年（1107年）恢復直龍圖閣的官職。請求回家贍養父母。六年之後去世，享年五十二歲（《宋史．道鄉集．漁隱叢話》）。
江民表
名公望。是嚴州人。考中進士。建中靖國元年（1101年）被任命為左司諫。極力論述 哲宗 （皇帝名）朝代的朋黨之禍，以此作為對將來的警戒。當時內苑稍微畜養了一些珍禽異獸，民表對此提出了意見。 徽宗 （皇帝名）即位后，放縱了這些行為。之後出京擔任淮陽軍的長官。 蔡京 （人名）當政時，嫉恨那些敢於直言進諫的人，將他流放到安南。他平時與妻子 俞氏 （人名）一起吃素，保持清凈的齋戒，修習唸佛三昧。著有《唸佛方便文》說：世間和出世間的一切法，想要成就並且省力，最好是把心繫於一處。就像稱念 阿彌陀佛 （佛名）一樣，有一個巧妙的方便法門，不需要動口，也不發出聲音，只是用舌根輕輕敲擊前齒，心中默唸隨之而應，聲音清晰分明。聲音不外泄，聽性向內融合。心與舌的機能相互印證，舌機抽取念頭的根本，從聽聞進入意念之流，反聞自性。
【English Translation】 English version Shideng (Dharma name). It's like a sick person encountering medicine from the Snow Mountains (precious). It's also like suddenly obtaining a priceless great jewel (surprise). I vow to fulfill the vows of Samantabhadra (a Bodhisattva) throughout the endless future. Before all teachers, I make offerings to each and every one. Before all sentient beings, I benefit each and every one. I hope that all those who uphold and recite the scriptures will share my aspiration. Self-proclaimed as a recluse of Daoxiang (a place name), I composed the 'Song of Daoxiang,' saying: Do you want to know where Daoxiang is? It is right within a speck of dust. There are no boundaries of the four directions, and no concern for the cold or heat of the two realms. The sun and moon constantly emit light, and birds and beasts come to perform ritual dances. The customs there have neither praise nor criticism, and the people have neither joy nor anger. It is a different kind of heaven and earth, completely different from the customs of the nine provinces. Shi Kuang (a musician of the Jin state) strains his ears but cannot hear it, and Li Lou (a legendary person with extremely good eyesight) wipes his eyes but cannot see it. Who knows that there is a dark and obscure place, stepping on the gate that has always been there. Entering it without moving a foot, residing in it without remembering how many years have passed. Walking, standing, sitting, and lying down are all peaceful and serene, and one appears dull and slow to colors, sounds, smells, and tastes. Occasionally conforming to rules and regulations, but never becoming a rat or a tiger. Letting others calculate and measure, I transcend the mechanisms of calculation. There are no friends in the human or heavenly realms, and it can be said to be so from ancient times to the present. In the first year of Daguan (1107 AD), he was restored to the position of Director of the Dragon Diagram Pavilion. He requested to return home to support his parents. He died six years later at the age of fifty-two (Song History, Daoxiang Collection, Yuyin Conghua).
Jiang Minbiao
His given name was Gongwang. He was from Yanzhou. He passed the imperial examination. In the first year of Jianzhong Jingguo (1101 AD), he was appointed as Left Policy Critic. He strongly criticized the factional strife during the reign of Emperor Zhezong (an emperor's name), using it as a warning for the future. At that time, the inner garden slightly raised some rare birds and animals, and Minbiao expressed his opinion on this. After Emperor Huizong (an emperor's name) ascended the throne, he indulged in these behaviors. Later, he was sent out of the capital to serve as the head of Huaiyang Army. When Cai Jing (a person's name) was in power, he was jealous of those who dared to speak frankly and remonstrate, and exiled him to Annam. He usually ate vegetarian food with his wife, Lady Yu (a person's name), maintained a pure fast, and practiced the Samadhi of Buddha Recitation. He wrote 'A Convenient Essay on Buddha Recitation,' saying: Among all the dharmas of the world and beyond, if you want to achieve something with less effort, it is best to focus your mind on one thing. Just like reciting Amitabha Buddha (a Buddha's name), there is a clever and convenient method that does not require moving the mouth or making a sound, but simply using the root of the tongue to gently tap the front teeth, and the mind silently responds accordingly, with the sound being clear and distinct. The sound does not leak out, and the hearing nature merges inward. The functions of the mind and tongue confirm each other, and the tongue mechanism extracts the root of the thought, entering the stream of thought from hearing, and reversing the hearing to perceive one's own nature.
聞自性。是三融會。唸唸圓通。久久遂成唯心識觀。若是利根之人。唸唸不生。心心無所。六根杳寂。諸識消除。法法全真。門門絕待。瞥爾遂成真如實觀。初機後學。一心攝念如來。乃至營辦家事種種作務。亦自不相妨礙。都攝六根。凈念相繼。不過旬月便成三昧。所謂自心作佛。自心是佛。自心見佛。有子早亡。見夢于其舅。乞民表就天寧寺轉寶積經。祈生善處。且言見冥中金字碑云。江公望身居言責。志慕苦空。躬事焚修。心無愛染。動靜不違佛法。語默時契宗風。名預脫乎幽關。身必歸乎凈土。后遇赦得歸。無疾而化(宋史．樂邦文類．佛法金湯)。
陳瑩中
名瓘南。劍州沙縣人也。性閑雅。與物無競。見人之短未嘗面訐。但微示意儆之而已。登進士第。徽宗朝為左司諫。論議持平。務存大體。惟極言蔡卞．蔡京．章惇之罪。終以直道不見容。尋出補外。既而還為右司員外郎權給事中。言時政過失。忤宰相曾布。出知泰州。崇寧中編管袁州。已而移通州。著尊堯集。辨王安石日錄之誣。上之。復謫臺州。初瑩中好華嚴經。自號華嚴居士。及遇明智法師。叩天臺宗旨。明智示以上根止觀不思議境。以性奪修。成無作行。深有契入。著三千有門頌云。不思議假非偏假。此假本具一切法。真空不空非
【現代漢語翻譯】 現代漢語譯本 領悟自性，便是三諦圓融會合，每個念頭都圓滿通達。長久以往，就能成就唯心識觀（唯識宗的觀行）。如果是根器銳利的人，每個念頭都不生起，心中沒有任何執著，六根（眼、耳、鼻、舌、身、意）寂然無聲，各種識（眼識、耳識、鼻識、舌識、身識、意識、末那識、阿賴耶識）都消除，一切法（事物、現象）都完全真實，任何法門都超越對待。瞬間就能成就真如實觀（體悟真如本性的觀行）。初學之人，一心專注于唸誦如來（佛陀的尊稱）名號，乃至操持家務、處理各種事務，也不會互相妨礙。收攝六根，以清凈的念頭相續不斷，不出數月就能成就三昧（禪定）。這就是所謂的『自心作佛，自心是佛，自心見佛』。有人早年喪子，在舅舅的夢中顯現，請求用百姓的奏章到天寧寺轉誦《寶積經》，祈求轉生到好的地方。並且說在冥府中看到金字碑文寫道：『江公望身居諫官之位，志向仰慕苦行和空寂，親自從事焚香修行，心中沒有愛慾染著，一舉一動都符合佛法，一言一默都契合宗門風範，名字已從幽冥地府中脫離，身必將歸於清凈的凈土。』後來遇到大赦得以回家，無疾而終（出自《宋史．樂邦文類．佛法金湯》）。
陳瑩中
名瓘南，劍州沙縣人。天性恬淡高雅，與世無爭。看到別人的缺點，從不當面揭穿，只是稍微示意提醒而已。考中進士，宋徽宗（1100-1126）朝擔任左司諫，議論持平公正，致力於維護大局，只是極力陳述蔡卞、蔡京、章惇的罪過，最終因為正直不被容納，不久被調到外地任職。之後又被召回擔任右司員外郎權給事中，進言時政的過失，觸怒了宰相曾布，被貶到泰州任職。崇寧（1102-1106）年間被編管到袁州，之後又被移到通州。著有《尊堯集》，辨析王安石《日錄》的誣陷，上奏朝廷。再次被貶到臺州。起初陳瑩中喜歡《華嚴經》，自號華嚴居士。等到遇到明智法師，請教天臺宗的宗旨，明智法師向他開示上根利智之人所修的止觀（止息妄念，觀察真理）不可思議境界，以體悟自性來代替修行，成就無作之行（不刻意造作的修行），深有領悟契入。著有《三千有門頌》說：『不可思議的假（假有）不是偏假（片面的假有），這種假有本來就具足一切法（一切事物和現象）。真空不空不是
【English Translation】 English version Understanding one's own nature is the harmonious convergence of the Three Truths, with each thought being perfectly comprehensive. Over time, this leads to the realization of the Consciousness-Only (Vijñānavāda) perspective. For those with sharp faculties, thoughts cease to arise, and the mind is without attachment. The six senses (eye, ear, nose, tongue, body, and mind) become utterly still, and all consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness, manas-consciousness, and alaya-consciousness) are eliminated. All dharmas (things, phenomena) are entirely genuine, and every path transcends duality. In an instant, one achieves the True Thusness (Tathata) perspective. For beginners and later learners, focusing the mind on reciting the name of the Tathagata (an honorific title for the Buddha), even while managing household affairs and various tasks, does not hinder progress. By gathering the six senses and maintaining a continuous stream of pure mindfulness, one can attain samadhi (meditative absorption) in just a few months. This is what is meant by 'the mind itself creates the Buddha, the mind itself is the Buddha, and the mind itself sees the Buddha.' Someone lost their son early, who appeared in a dream to their uncle, requesting that a memorial from the people be used to have the Ratnakuta Sutra (Collection of Precious Qualities Sutra) recited at Tianning Temple, praying for rebirth in a good place. Furthermore, it was said that they saw golden inscriptions in the underworld stating: 'Jiang Gongwang, holding the responsibility of remonstrance, aspired to asceticism and emptiness, personally engaged in incense burning and cultivation, with no love or attachment in his heart. Every action and movement conformed to the Dharma, and every word and silence aligned with the style of the school. His name has been removed from the gates of the underworld, and his body will surely return to the pure land.' Later, he was pardoned and allowed to return home, and he passed away without illness (from Song History, Collection of Essays on the Blissful Land, Golden Fortress of the Dharma).
Chen Yingzhong
His given name was Guannan, and he was from Shaxian in Jianzhou. He was naturally calm and refined, and did not compete with others. He never openly criticized the shortcomings of others, but would subtly hint at them to warn them. He passed the imperial examination and served as the Left Reminder during the reign of Emperor Huizong (1100-1126) of the Song Dynasty, offering balanced and fair opinions, and striving to maintain the overall situation. He only vehemently denounced the crimes of Cai Bian, Cai Jing, and Zhang Dun, and was ultimately not tolerated because of his integrity. Soon after, he was transferred to a position outside the capital. Later, he was recalled to serve as the Right Assistant Director of the Ministry of Personnel, where he spoke out about the faults of the current administration, offending the Prime Minister Zeng Bu, and was demoted to serve in Taizhou. During the Chongning (1102-1106) period, he was placed under surveillance in Yuanzhou, and later moved to Tongzhou. He wrote the Zunyao Collection, refuting the false accusations in Wang Anshi's Daily Records, and submitted it to the court. He was again demoted to Taizhou. Initially, Chen Yingzhong was fond of the Avatamsaka Sutra (Flower Garland Sutra), and called himself the Avatamsaka Layman. When he met the Dharma Master Mingzhi, he inquired about the tenets of the Tiantai school. Dharma Master Mingzhi revealed to him the inconceivable realm of cessation and contemplation (śamatha-vipassanā) practiced by those with superior faculties, replacing cultivation with the realization of one's own nature, and achieving effortless practice, which he deeply understood and entered into. He wrote the Ode to the Three Thousand Aspects of Existence, saying: 'The inconceivable provisional (existence) is not a partial provisional (existence). This provisional (existence) inherently possesses all dharmas (all things and phenomena). True emptiness is not empty, not
但空。圓中圓滿非但中。是故四門之初門即是不可思議假。初門即三三即一。非一非三又非四(智者說四門。一有門。一空門。一亦空亦有門。一非空非有門)一二三四指一月。四點似別惟一空。門門一一為法界。攝一切法皆無餘。不以妙假有門觀。誰知法界具足法。聞思修證無不妙。心能觀此體具故。若祇觀心不觀具。則於一觀分二家。一家觀門異諸說。諸說雖異觀自一。彼迷一心具諸法。墮在通別次第中。次第而生次第斷。豈知十界本來一。三千本一亦如是。皆非世數可分別。妙境元無空假中。而亦不離空假中。空即是心假是色。非色非心名曰中。色心絕處中體現。於一一法體皆具。凡夫心具即佛具。取著不圓則不具。惟一具字顯今宗。入此宗者甚希有。又以書與明智論其義云。有門頌但隨順古意。過蒙采覽。仰見法師收簡自在。來諭云。以有題之。恐鈍者不領。誠如所慮。然智者以有門為圓門之相。又謂此相四門皆妙無粗。若有門為法界攝一切法。況復三門法相平等無復優劣。是故若論具足佛法。則見思假即法界也。若論法性因緣。則第一義亦因緣也。此妙門以有名之。即生死之有。是實相之有。一切法趣有。有即法界。出法界外更無可論。此即止觀有門之大旨。而前書妙假之意也。所云此之三千性是中。理不
當有無。有無自爾。茲乃古師詮具之微言也。夫不當有無者。泯妙外之一執也。有無自爾者。開離執之一妙也。于有為妙有。于無為真無。真無則空而不空。妙有則有而不有。有無自爾非有無也。在假則假具。在空則空具。在中則中具。無不在。無不具也。然則妙假之有豈情有乎。假不待空。泯絕無對。說有說無皆不待絕。且一念心起則有三千。國土一千則山河大地是也。五陰世間一千則染凈一切色心是也。眾生世間一千則六凡四聖假名是也。一念心起三千。性相一時起。一念心滅三千。性相一時滅。念外無一毫法可得。法外無一毫念可得。此乃本住不遷。不遷者中理圓明之體。此體如理爲念。其壽無量。本無名字。而不失諸名。名其土曰極樂。名其身曰阿彌陀。身土交參。融乎一妙。故能使說法之音不離彼土而廣長舌相具足周遍。其具如是。向實際之中。要在不往而往。于方便之內。何妨去已還來。機熟緣深定須成辦。此瓘之有得於祖意者也。瑩中自入臺州捐書。不復為文。專修唸佛三昧。居五年。復承事郎。移楚州。居住過廬山家焉。嘗語所親曰。吾往年遭患難。所懼惟一死。今則死生皆置度外矣。尋卒。年六十五。靖康初贈諫議大夫。高宗朝賜謚忠肅(東都事略．佛祖統記．冷齋夜話．李忠定集)。
知
【現代漢語翻譯】 現代漢語譯本： 『當有無。有無自爾。』（當：存在；無：不存在；自爾：自然而然）這乃是古代大師詮釋『具』（具足，完備）的精妙之言。不執著于有無，是爲了泯滅有無之外的偏執。認為有無是自然而然的，是爲了開啟脫離偏執的奧妙。在『有』的層面，是微妙之『有』；在『無』的層面，是真實之『無』。真實之『無』是空而不空，微妙之『有』是有而不有。有無自然而然，並非執著于有無本身。在假象中，假象完備；在空性中，空性完備；在中道中，中道完備。無處不在，無所不具。 那麼，微妙假象之『有』，難道是情識上的『有』嗎？假象不依賴於空性，泯滅一切對立，說『有』說『無』都不依賴於斷絕。而且，一念心生起，就有三千世界。國土世間一千，指的是山河大地；五陰世間一千，指的是染污和清凈的一切色法和心法；眾生世間一千，指的是六凡四聖的假名。 一念心生起，三千世界同時生起，性相同時生起；一念心滅，三千世界同時滅，性相同時滅。念頭之外沒有一絲一毫的法可以得到，法之外沒有一絲一毫的念頭可以得到。這才是本自安住而不遷變的真理。不遷變，指的是中道之理圓滿光明的本體。這個本體如理而爲念，其壽命無量。本來沒有名字，卻不失去一切名字。稱其國土為極樂世界，稱其身為阿彌陀佛（Amitabha）。身土相互交融，融於一個奧妙之中。所以能夠使說法之音不離極樂凈土，而廣長舌相具足周遍。其完備如此。 向著實際理地，重要的是不往而往；在方便法門之內，不妨去了又來。機緣成熟，因緣深厚，必定能夠成就。這是懷瓘（Huai Guan）從祖師那裡得到的真意。 懷瑩（Huai Ying）在臺州燒燬書籍，不再寫作文章，專心修習唸佛三昧。過了五年，又擔任承事郎，調任楚州。居住在廬山老家。曾經對親人說：『我往年遭遇患難，所害怕的只有一死。現在則把生死都置之度外了。』不久去世，享年六十五歲。靖康（1126-1127）初年，追贈諫議大夫。高宗（1127-1162）年間，賜謚號忠肅。（出自《東都事略》、《佛祖統記》、《冷齋夜話》、《李忠定集》）。 知
【English Translation】 English version: 'When there is existence and non-existence. Existence and non-existence are of themselves.' This is the subtle saying of the ancient masters explaining '具' (completeness, perfection). Not clinging to existence and non-existence is to obliterate the attachment outside of existence and non-existence. Considering existence and non-existence as natural is to open up the wonder of detaching from clinging. In the realm of 'existence', it is wondrous existence; in the realm of 'non-existence', it is true non-existence. True non-existence is empty but not empty, wondrous existence is existent but not existent. Existence and non-existence of themselves are not clinging to existence and non-existence themselves. In the provisional, the provisional is complete; in emptiness, emptiness is complete; in the middle way, the middle way is complete. Nowhere is not present, nothing is not complete. Then, is the 'existence' of wondrous provisionality an existence of emotion? The provisional does not rely on emptiness, obliterating all opposition. Speaking of 'existence' and speaking of 'non-existence' do not rely on severance. Moreover, when a single thought arises, there are three thousand worlds. The one thousand world of lands refers to mountains, rivers, and the great earth; the one thousand world of the five skandhas refers to all forms and minds, defiled and pure; the one thousand world of sentient beings refers to the provisional names of the six ordinary beings and the four sages. When a single thought arises, three thousand worlds arise simultaneously, nature and characteristics arise simultaneously; when a single thought ceases, three thousand worlds cease simultaneously, nature and characteristics cease simultaneously. Outside of thought, not a single dharma can be obtained; outside of dharma, not a single thought can be obtained. This is the truth of being fundamentally abiding and unmoving. Unmoving refers to the perfectly enlightened essence of the middle way. This essence, in accordance with principle, becomes thought, and its lifespan is immeasurable. Originally without a name, it does not lose all names. Its land is called Sukhavati (Pure Land of Ultimate Bliss), and its body is called Amitabha (Infinite Light). Body and land interpenetrate, merging into one wonder. Therefore, the sound of the Dharma can be inseparable from that land, and the broad and long tongue is fully present and pervasive. Its completeness is such. Towards the ground of actual reality, what is important is going without going; within the expedient means, there is no harm in going and then returning. When the opportunity is ripe and the conditions are deep, accomplishment is certain. This is the true meaning that Huai Guan (懷瓘) obtained from the patriarchs. Huai Ying (懷瑩) burned his books in Taizhou, no longer wrote articles, and devoted himself to cultivating the Samadhi of Buddha Recitation. After five years, he again served as Chengshilang (承事郎), and was transferred to Chuzhou. He lived in his old home in Mount Lu. He once said to his relatives: 'In the past, I encountered hardships, and the only thing I feared was death. Now, I have put both life and death aside.' He soon passed away at the age of sixty-five. In the early years of Jingkang (靖康, 1126-1127), he was posthumously awarded the title of Grand Master of Remonstrance. During the reign of Emperor Gaozong (高宗, 1127-1162), he was given the posthumous title of Zhongsu (忠肅). (From Dongdu Sh략, Fo Zu Tong Ji, Lengzhai Yehua, Li Zhongding Ji). Know
歸子曰。吾觀鄭鄒江陳四君子。修行如幻三昧。泊然于夷險生死之際。經言塵勞之儔為如來種。豈不信哉。瑩中之於臺教蓋得其精者。其于凈土一門殆猶承蜩之人。掇之而已矣。
汪大紳云。有即是無。無即是有。此理甚明。吾亦能言之。所難者斷截情見耳。情見既斷者。一任你說有說無。總是光明藏。著些情見。便說得與如來一般。總是生死根耳。瑩中忠義。其斷截情見必勇。其言自是可寶。非獨瑩中也。鄭鄒江皆忠義之士。其勇於入道。能斷截情見故也。最是文人才子好名之人不濟事。說著此事。早已曉得了也。不知只是情見所解。賺得千生萬劫于生死中說好看話頭在。 卍新續藏第 88 冊 No. 1646 居士傳
居士傳二十八
張天覺傳
張天覺。名商英。號無盡居士。蜀州新津人也。為人負氣倜儻。豪視一世。初任通川簿。嘗入寺。見藏經卷䇿齊整。怫然曰。吾孔聖之書乃不及此。歸而沉吟。中夜不寐。夫人向氏問其故。天覺曰。適欲著無佛論耳。向氏曰。既已無佛。何論之有。天覺疑其言。遂止。後於一同列所見維摩經。閱至此病非地大亦不離地大。嘆曰。胡人之言亦能爾耶。乃借歸卒業。向氏見而謂曰。可熟讀此然後著無佛論。天覺悚然。遂深信佛法。神宗朝以王
【現代漢語翻譯】 現代漢語譯本： 歸子說：『我觀察鄭、鄒、江、陳四位君子，他們修行如幻三昧（一種禪定境界，視一切如幻），在順境和逆境、生和死之間都顯得淡泊。經書上說塵世的煩惱是如來的種子，這難道不是真的嗎？』瑩中和尚對於天臺宗的教義，可以說是得到了其中的精髓。至於凈土宗這一法門，恐怕就像是捕蟬的人，只是拾取一些皮毛而已。
汪大紳說：『有即是無，無即是有，這個道理非常明白，我也能說出來。所難的是斷絕情見啊。情見既然斷絕了，那麼任憑你說有說無，都是光明的寶藏。如果執著于情見，即使說得和如來一樣，也仍然是生死的根本。』瑩中和尚忠義，他斷絕情見的決心一定很堅定，他的話自然是值得珍視的。不僅僅是瑩中和尚，鄭、鄒、江都是忠義之士，他們勇於入道，能夠斷絕情見，所以才能有所成就。最是那些文人才子，好名的人，成不了什麼事。說著這件事，好像早已明白了，卻不知道只是用情見來理解，白白地在生死輪迴中說了些好聽的話罷了。
居士傳二十八
張天覺傳
張天覺，名商英，號無盡居士，是蜀州新津人。他為人豪邁不羈，傲視一切。起初擔任通川縣的縣尉，曾經進入寺廟，看到藏經的經卷整齊，不高興地說：『我們孔聖人的書竟然不如這些。』回家后沉思，半夜睡不著覺。他的夫人向氏問他原因，天覺說：『我打算寫一篇《無佛論》。』向氏說：『既然沒有佛，還論什麼呢？』天覺對她的話感到疑惑，於是停止了寫作。後來，他在一位同僚那裡看到了《維摩詰經》，讀到『此病非地大，亦不離地大』，感嘆道：『胡人的話也能說得這麼好嗎？』於是借回家讀完。向氏看到后對他說：『可以好好讀讀這本書，然後再寫《無佛論》。』天覺感到慚愧，於是深信佛法。宋神宗（1068-1085）時期，因為王
【English Translation】 English version: Guizi said, 'I observe the four gentlemen of Zheng, Zou, Jiang, and Chen. They cultivate the illusion-like samadhi (a state of meditative consciousness where everything is perceived as illusory), remaining detached amidst ease and danger, life and death. The scriptures say that the multitude of worldly afflictions are the seeds of the Tathagata (another name for Buddha, meaning 'Thus Gone One'). Isn't this truly believable?' Yingzhong's understanding of the Tiantai teachings can be said to have grasped its essence. As for the Pure Land school, it's probably like a cicada catcher, merely picking up some scraps.
Wang Dashen said, 'Existence is non-existence, and non-existence is existence. This principle is very clear, and I can also articulate it. What's difficult is severing emotional views. Once emotional views are severed, then no matter whether you speak of existence or non-existence, it's all a treasury of light. If you cling to emotional views, even if you speak like the Tathagata, it's still the root of birth and death.' Yingzhong is loyal and righteous. His determination to sever emotional views must be courageous. His words are naturally precious. It's not just Yingzhong; Zheng, Zou, and Jiang are all loyal and righteous men. Their courage in entering the path enables them to sever emotional views, hence their achievements. It's mostly the men of letters and talented scholars, those who love fame, who are unsuccessful. When discussing this matter, they seem to have already understood it, but they don't realize they're just interpreting it with emotional views, wasting countless lifetimes in the cycle of birth and death, uttering beautiful but empty words.
Biographies of Lay Buddhists Twenty-Eight
Biography of Zhang Tianjue
Zhang Tianjue, named Shangying, styled himself Wujin Jushi (Endless Layman). He was a native of Xinjin in Shuzhou. He was known for his uninhibited spirit, regarding the world with disdain. Initially, he served as a registrar in Tongchuan County. Once, he entered a temple and, seeing the neatly arranged sutra scrolls in the library, he indignantly said, 'Our Confucian classics are not as well-kept as these!' Returning home, he pondered and couldn't sleep in the middle of the night. His wife, Lady Xiang, asked him the reason. Tianjue said, 'I intended to write an essay 'On the Absence of Buddha'.' Lady Xiang said, 'Since there is no Buddha, what is there to discuss?' Tianjue doubted her words and stopped writing. Later, he saw the Vimalakirti Sutra at a colleague's place and, reading 'This illness is neither of the earth element nor separate from the earth element,' he exclaimed, 'Can the words of the barbarians be so profound?' So he borrowed it to finish reading. Lady Xiang saw it and said to him, 'You can read this carefully and then write 'On the Absence of Buddha'.' Tianjue felt ashamed and deeply believed in Buddhism. During the reign of Emperor Shenzong of Song (1068-1085), because of Wang
安石薦內召。再遷至監察御史里行。旋以事謫于外。元祐中除河東提點刑獄。至清涼山齋宿。禱于文殊。屢睹金燈光明如晝。有化菩薩現於空中。已乃塑文殊像供奉山寺。著發願文云。一切處金色世界。真智所以無方。東北方清涼寶山。幻緣所以有在。無方則一塵不立。有在則三界同瞻。是以五體歸依兩淚悲仰。伏念商英昔在普光殿內。或於大福城東。一念差殊。四生流浪。出沒於三千剎土。纏綿於十二根塵。以往善因。值今勝事。荷剎那之方便。開無始之光明。揣俗垢之已深。恐幔幢之猶在。托之土偶明此愿輪。三界空而我性亦空。孰真孰妄。十方幻而我形亦幻。何異何同。伏願菩薩攝入悲宮。接歸智殿。起信足於妙峰山頂。資辨河于阿耨池中。誓終分段之身。更顯希奇之作。尋以亢旱入山祈雨。三禱三應。遂以聞于朝。復還僧寺田三百頃。旋為江西運使。謁東林總禪師。總詰其所見與己合。遂可之。既按部分寧。遇兜率悅禪師謂曰。聞公善文章。悅曰。從悅臨濟九世孫。對運使論文章。政如運使對從悅論禪也。天覺不然其語。但對悅稱賞東林。悅不肯。語至更深。悅曰。東林既印可運使。運使于佛祖言教有少疑否。曰有疑香巖獨腳頭德山托缽話。悅曰。既於此有疑。其餘安得無耶。祇如巖頭末後句是有耶是無耶。
【現代漢語翻譯】 現代漢語譯本： 王安石推薦他入朝為官，再次陞遷至監察御史里行。不久因事被貶謫到外地。元祐年間（1086-1094年）被任命為河東提點刑獄。他到清涼山齋戒住宿，向文殊菩薩祈禱，多次看到金燈光明如白晝，有化身菩薩顯現在空中。之後他塑造了文殊菩薩像供奉在山寺中，並寫下發愿文說：『一切處都是金色世界，真智的功用沒有定向。東北方的清涼寶山，幻化的因緣有所存在。沒有定向則一塵不立，有所存在則三界共同瞻仰。因此五體投地歸依，兩眼含淚悲傷仰望。我商英過去在普光殿內，或者在大福城東，一念之差，導致四生輪迴流浪。出沒於三千剎土，纏綿於十二根塵。憑藉以往的善因，遇到如今的殊勝之事。承蒙剎那間的方便，開啟無始以來的光明。考慮到世俗的污垢已經很深，恐怕幔帳仍然存在。依託這泥土塑像來表明我的願望。三界是空，我的自性也是空，哪個是真哪個是假？十方是幻，我的形體也是幻，有什麼不同有什麼相同？希望菩薩攝入悲憫的宮殿，接引我回到智慧的殿堂。在妙峰山頂生起堅定的信心，在阿耨池中積蓄雄辯的智慧。發誓終結這分段生死之身，再次顯現希奇的作為。』 不久因亢旱入山祈雨，三次祈禱三次應驗，於是上報朝廷。又歸還僧寺田地三百頃。後來擔任江西運使，拜謁東林總禪師。總禪師盤問他所見到的境界與自己是否相合，於是認可了他。他巡視所轄地區，安定民生。遇到兜率悅禪師，悅禪師說：『聽說您擅長文章。』悅禪師說：『我從悅是臨濟宗第九代子孫，對運使談論文章，就像運使對我談論禪一樣。』天覺不同意他的話，只是對悅禪師稱讚東林寺。悅禪師不肯接受，談話更加深入。悅禪師說：『東林寺既然印可了運使，運使對於佛祖的言教還有什麼疑惑嗎？』商英說：『我對香巖獨腳頭和德山托缽的話語有疑惑。』悅禪師說：『既然對這些有疑惑，其他的怎麼會沒有疑惑呢？比如巖頭臨終時說的話，是有還是沒有呢？』
【English Translation】 English version: Anshi recommended him for an internal appointment, and he was further promoted to Investigating Censor-in-waiting. Soon after, he was demoted to an outer post due to some incident. During the Yuanyou period (1086-1094 AD), he was appointed as the Judicial Intendant of Hedong. He went to Mount Qingliang to fast and stay overnight, praying to Manjusri Bodhisattva. He repeatedly saw golden lamps shining as bright as day, and a manifested Bodhisattva appeared in the air. Afterwards, he sculpted an image of Manjusri and enshrined it in the mountain temple, writing a vow that said: 'Everywhere is a golden world, and the function of true wisdom has no fixed direction. The treasure mountain of Qingliang in the northeast, the illusory karmic conditions have their existence. Without a fixed direction, not a single speck of dust can stand; with existence, the three realms all look up to it. Therefore, I prostrate myself in refuge, with tears of sorrow and reverence. I, Shang Ying, in the past, within the Puguang Hall, or east of the Dafu City, due to a single errant thought, caused the four forms of life to wander in samsara. Emerging and disappearing in the three thousand worlds, entangled in the twelve sense bases. Relying on past good causes, I encounter this auspicious event. Receiving the convenience of a moment, opening the light of beginninglessness. Considering the depth of worldly defilements, fearing that the curtain still remains. I entrust this clay image to manifest my vow. The three realms are empty, and my nature is also empty; which is true and which is false? The ten directions are illusory, and my form is also illusory; what is different and what is the same? I hope that the Bodhisattva will take me into the palace of compassion and lead me back to the hall of wisdom. To generate firm faith at the summit of Mount Miaofeng, and to accumulate eloquent wisdom in Lake Anavatapta. I vow to end this body of segmented life and to manifest extraordinary deeds again.' Soon after, due to a severe drought, he entered the mountain to pray for rain. His prayers were answered three times, and he reported this to the court. He also returned three hundred qing of land to the monastery. Later, he served as the Transport Commissioner of Jiangxi and visited Chan Master Zong of Donglin Temple. Chan Master Zong questioned him about whether his visions aligned with his own, and then acknowledged him. He inspected his jurisdiction and brought peace to the people. He met Chan Master Yue of Doushuai Temple, who said: 'I heard that you are skilled in writing.' Chan Master Yue said: 'I, Yue, am a ninth-generation descendant of Linji. For me to discuss writing with the Transport Commissioner is like the Transport Commissioner discussing Chan with me.' Tianjue disagreed with his words and only praised Donglin Temple to Chan Master Yue. Chan Master Yue refused to accept this, and the conversation deepened. Chan Master Yue said: 'Since Donglin Temple has approved of the Transport Commissioner, does the Transport Commissioner still have any doubts about the teachings of the Buddhas and patriarchs?' Shang Ying said: 'I have doubts about the words of Xiangyan's one-legged head and Deshan's begging bowl.' Chan Master Yue said: 'Since you have doubts about these, how can you not have doubts about the rest? For example, what was Yantou's final statement, does it exist or not?'
曰有。悅大笑便歸方丈閉卻門。天覺一夕睡不安。至五更下床。觸翻溺器。猛省前語。即往叩方丈門曰。吾已捉得賊也。悅曰贓在何處。天覺無語。悅曰。運使且去。來日相見。翼日呈頌曰。鼓寂鐘沉托缽回。巖頭一拶語如雷。果然祇得三年活。莫是遭他授記來。悅乃謂曰。參禪祇為命根不斷。依語生解如是之說。公已深悟。然至極細微處不知不覺墮在區宇。乃作頌曰。等閑行處步步皆如。雖居聲色寧滯有無。一心靡異萬法非殊。休分體用莫擇精粗。臨機不礙應物無拘。是非情盡凡聖皆除。誰得誰失何親何疏。拈頭作尾指實為虛。翻身魔界轉腳邪涂。了無逆順不犯工夫。天覺遂邀悅至建昌。途中作十頌。悅亦作十頌酬之。天覺故與元祐大臣不合。紹聖初為左司諫。上書毀司馬光。呂公著士論短之。崇寧中累遷至尚書左丞。與蔡京議政不合。數詆京。罷知亳州。尋安置歸峽兩州。兜率悅嘗見石霜侍者清素得末後句以語天覺。其後天覺在峽告覺范洪禪師曰。昔見真凈于歸宗語及兜率末後句語未卒。真凈忽怒罵曰。此吐血禿丁脫空妄語。不用信惜。真凈不知此也。洪曰。公惟知兜率口授末後句。至真凈老師真藥現前不能辨。何也。天覺于言下頓見真凈用處。即取家藏真凈像展拜。題其上曰。云庵綱宗。能用能照。冷麵嚴眸。
【現代漢語翻譯】 （天覺）說『有』。兜率悅（Doushuai Yue，人名，意為兜率寺的悅禪師）聽后大笑，便回到自己的方丈室關上門。天覺（Tianjue，人名）當晚睡不安穩，到了五更時分下床，不小心踢翻了尿壺，猛然醒悟之前兜率悅所說的話，立刻去敲兜率悅的方丈室門說：『我已經抓住賊了！』悅（Yue）問：『贓物在哪裡？』天覺（Tianjue）無言以對。悅（Yue）說：『運使（Yunshi，官名）暫且回去，明日再見。』第二天，天覺（Tianjue）呈上一首頌：『鼓聲寂靜，鐘聲沉沒，托缽乞食而歸，巖頭（Yantou，地名）一拶，言語如雷。果然只得了三年活命，莫非是遭他授記而來。』悅（Yue）於是說：『參禪只為命根不斷，依語生解，像這樣的話，你已經深刻領悟了。然而在極其細微之處，不知不覺地墮入了區宇（Quyu，指世俗的範圍）。』於是作頌說：『等閑行處步步皆如，雖居聲色寧滯有無。一心靡異萬法非殊，休分體用莫擇精粗。臨機不礙應物無拘，是非情盡凡聖皆除。誰得誰失何親何疏，拈頭作尾指實為虛。翻身魔界轉腳邪涂，了無逆順不犯工夫。』天覺（Tianjue）於是邀請悅（Yue）到建昌（Jianchang，地名）。途中作了十首頌，悅（Yue）也作了十首頌酬答他。天覺（Tianjue）原本與元祐（1086-1094）年間的大臣不合，紹聖（1094-1098）初年擔任左司諫（Zuosijian，官名），上書詆譭司馬光（Sima Guang，人名），呂公著（Lü Gongzhu，人名）從士論的角度批評他。崇寧（1102-1106）年間多次陞遷至尚書左丞（Shangshu Zuocheng，官名），與蔡京（Cai Jing，人名）議政不合，多次指責蔡京（Cai Jing），被罷免知亳州（Bo Zhou，地名），不久被安置到歸峽（Guixia，地名）兩州。兜率悅（Doushuai Yue）曾經見到石霜侍者（Shishuang Shizhe，人名）清素（Qingsu，人名）得到末後句，並將此告訴了天覺（Tianjue）。之後天覺（Tianjue）在峽州（Xia Zhou，地名）告訴覺范洪禪師（Juefan Hong Chanshi，人名）說：『過去在歸宗（Guizong，地名）見到真凈（Zhenjing，人名），談及兜率（Doushuai）末後句，話還沒說完，真凈（Zhenjing）忽然發怒罵道：『你這吐血的禿頭，脫空妄語，不要相信！』真凈（Zhenjing）是不懂這個的。』洪（Hong）說：『你只知道兜率（Doushuai）口授的末後句，遇到真凈（Zhenjing）老師的真藥現前卻不能辨別，為什麼呢？』天覺（Tianjue）在言下立刻明白了真凈（Zhenjing）的用意，立即取出家藏的真凈（Zhenjing）畫像，展開禮拜，並在上面題寫道：『云庵（Yunan，地名）綱宗，能用能照，冷麵嚴眸。』
【English Translation】 （Tianjue）said 'It is.' Doushuai Yue (Doushuai Yue, a person's name, meaning Zen Master Yue of Doushuai Temple) laughed loudly and returned to his abbot's room, closing the door. Tianjue (Tianjue, a person's name) had a restless night. At the fifth watch, he got out of bed and accidentally kicked over the chamber pot. He suddenly realized what Doushuai Yue had said earlier and immediately knocked on the door of Doushuai Yue's abbot's room, saying, 'I have caught the thief!' Yue (Yue) asked, 'Where is the stolen goods?' Tianjue (Tianjue) was speechless. Yue (Yue) said, 'Commissioner (Yunshi, an official title), please go back for now, and we will meet tomorrow.' The next day, Tianjue (Tianjue) presented a verse: 'The sound of the drum is silent, the bell is submerged, returning with the alms bowl, Yantou (Yantou, a place name)'s squeeze, words like thunder. Indeed, he only lived for three years, could it be that he was ordained by him?' Yue (Yue) then said, 'Practicing Zen is only to keep the root of life unbroken, interpreting based on words. You have deeply understood such words. However, in the extremely subtle places, unknowingly, you have fallen into the mundane world (Quyu, referring to the secular realm).' So he composed a verse: 'Walking leisurely, every step is like this, though dwelling in sound and form, rather abide in neither existence nor non-existence. One mind is not different, all dharmas are not distinct, do not separate essence and function, do not choose fine or coarse. Unobstructed when facing opportunities, unconstrained when responding to things, right and wrong emotions are exhausted, the mundane and the holy are all removed. Who gains, who loses, who is close, who is distant, taking the head as the tail, pointing to the real as the false. Turning over in the realm of demons, turning feet on the crooked path, there is no opposition or obedience, not violating effort.' Tianjue (Tianjue) then invited Yue (Yue) to Jianchang (Jianchang, a place name). On the way, he composed ten verses, and Yue (Yue) also composed ten verses in response. Tianjue (Tianjue) originally disagreed with the ministers during the Yuanyou period (1086-1094). In the early years of Shaosheng (1094-1098), he served as Left Policy Advisor (Zuosijian, an official title), and submitted a memorial criticizing Sima Guang (Sima Guang, a person's name). Lü Gongzhu (Lü Gongzhu, a person's name) criticized him from the perspective of public opinion. During the Chongning period (1102-1106), he was repeatedly promoted to Vice Minister of the Ministry of Works (Shangshu Zuocheng, an official title). He disagreed with Cai Jing (Cai Jing, a person's name) on political matters and repeatedly criticized Cai Jing (Cai Jing). He was dismissed from the position of Prefect of Bozhou (Bo Zhou, a place name) and soon settled in Guixia (Guixia, a place name). Doushuai Yue (Doushuai Yue) once saw Shishuang's attendant (Shishuang Shizhe, a person's name) Qingsu (Qingsu, a person's name) obtain the last sentence and told Tianjue (Tianjue) about it. Later, Tianjue (Tianjue) told Zen Master Juefan Hong (Juefan Hong Chanshi, a person's name) in Xia Prefecture (Xia Zhou, a place name): 'In the past, I saw Zhenjing (Zhenjing, a person's name) at Guizong (Guizong, a place name), and when talking about Doushuai's (Doushuai) last sentence, before I finished speaking, Zhenjing (Zhenjing) suddenly became angry and scolded: 'You blood-spitting bald head, empty and false words, don't believe it!' Zhenjing (Zhenjing) doesn't understand this.' Hong (Hong) said, 'You only know the last sentence orally transmitted by Doushuai (Doushuai), but you cannot recognize the true medicine of Teacher Zhenjing (Zhenjing) when it appears. Why?' Tianjue (Tianjue) immediately understood Zhenjing's (Zhenjing) intention upon hearing these words. He immediately took out the portrait of Zhenjing (Zhenjing) from his family collection, unfolded it, and prostrated before it, writing on it: 'Yunan (Yunan, a place name)'s guiding principle, able to use and able to illuminate, cold face and stern eyes.'
神光獨耀。孰傳其旨。覿露惟肖。前悅后洪。如融如肇。大觀四年京罷相。起為資政殿學士。頃之除中書侍郎。時中外共疾京所為。見天覺能立異。共稱為賢。徽宗從人望拜尚書左僕射。時久旱彗星中天。命下之日大雨。彗沒不見。徽宗喜。書商霖二字以賜之。大革弊政。改京所鑄當十大錢為當三。以平泉貨。復轉般倉以罷直達。行鹽鈔法以通商旅。蠲橫斂以寬民力。勸上節華侈。息土木。抑僥倖。徽宗甚嚴憚之。嘗葺昇平樓。戒主者遇張丞相導騎過。匿匠樓下。為相逾年。復為同列所忌。諷言官文致其過。出知河南府。旋安置衡州。蔡京復相。太學諸生為之頌冤。復故秩。宣和四年十一月晨臥于床。口占遺表。命子弟書之。作偈曰。幻質朝章八十一。漚生漚滅誰久識。撞破虛空歸去來。鐵牛入海無訊息。俄取枕撞門窗有聲如雷。遂卒。謚曰文忠(宗門武庫．羅湖野錄．宋史．清涼通傳．法喜志)。
知歸子曰。天覺早歲嗜祿躁進。邪正不明。幾不有其躬危矣。洎其晚節直道而行。不撓于眾枉。豈非所謂改過君子者耶。其於心地法門知所致力矣。嗚呼。小智之流一入禪宗毫無畏忌。撥置因果。墮無明坑。不知自奮者。斯又天覺之罪人哉。
汪大紳云。初祖入東土傳佛心印。一口便已吸盡。以下諸祖心心相
【現代漢語翻譯】 現代漢語譯本： 神光獨自閃耀，由誰來傳達它的宗旨？直接顯露的才是惟妙惟肖的。先前的令人喜悅，後來的則廣大深遠，如同融化，如同開始。大觀四年（1104年），在京城罷免宰相之職，起用為資政殿學士。不久之後，任命為中書侍郎。當時朝廷內外都厭惡蔡京的所作所為，認為張天覺能夠樹立不同之處，都稱讚他賢能。徽宗採納眾人的期望，授予他尚書左僕射的官職。當時久旱不雨，彗星出現在天空。任命下達之日，下起了大雨，彗星也消失不見。徽宗很高興，寫下『商霖』二字來賞賜他。於是大力革除弊政，將蔡京所鑄的當十大錢改為當三錢，用來平抑物價。恢復轉般倉的制度，廢除直接運達的方式。推行鹽鈔法，用來疏通商業。減免橫徵暴斂，用來寬裕民力。勸諫皇上節儉奢侈，停止土木工程，抑制僥倖之人。徽宗對他非常敬畏。曾經修葺昇平樓，告誡主管的人，遇到張丞相的儀仗隊經過，就讓工匠躲在樓下。擔任宰相一年多，又被同僚所嫉妒，通過暗示言官來羅織他的罪過，於是被調出京城，到河南府任職。不久之後，被安置到衡州。蔡京再次擔任宰相，太學的學生們為他鳴冤。恢復了他原來的官職。宣和四年（1122年）十一月，早晨躺在床上，口述遺表，讓子弟記錄下來。作偈語說：『幻化的身體活了八十一年，像水泡一樣生滅，誰能長久認識？撞破虛空歸去來，鐵牛沉入大海無訊息。』隨即拿起枕頭撞擊門窗，發出如雷般的聲音，於是去世。謚號為文忠。
知歸子說：張天覺早年貪圖利祿，急躁冒進，邪惡和正義分辨不清，幾乎不能保全自身，很危險啊！等到他晚年，奉行正道，不被眾人的邪枉所動搖，這難道不是所謂的改正過錯的君子嗎？他在心地法門上知道努力的方向了。唉！小聰明的人一旦進入禪宗，就毫無畏懼，拋棄因果報應，墮入無明的深坑，不知道奮發努力，這又是張天覺的罪過了。
汪大紳說：初祖菩提達摩進入東土，傳授佛的心印，一口就已吸盡。以下的各位祖師心心相印。
【English Translation】 English version: The divine light shines alone. Who transmits its purpose? Only that which is directly revealed is truly like it. The former is pleasing, the latter is vast and profound, like melting, like beginning. In the fourth year of Daguan (1104 AD), he was dismissed from the position of prime minister in the capital and appointed as a scholar of the Zizheng Hall. Soon after, he was appointed as the vice minister of the Chancellery. At that time, the court and the public all disliked Cai Jing's actions, believing that Zhang Tianjue could establish something different, and they all praised him as virtuous. Emperor Huizong adopted the expectations of the people and granted him the position of Left Vice Minister of the Ministry of Personnel. At that time, there was a prolonged drought, and a comet appeared in the sky. On the day the appointment was issued, it rained heavily, and the comet disappeared. Emperor Huizong was very happy and wrote the two characters 'Shang Lin' to reward him. He then vigorously reformed the malpractices, changing the ten-cash coins cast by Cai Jing to three-cash coins to stabilize prices. He restored the system of the Transport and Storage Bureau, abolishing the direct delivery method. He implemented the salt certificate system to facilitate commerce. He reduced the exorbitant taxes to ease the people's burden. He advised the emperor to be frugal and stop extravagant construction projects, and to suppress those who sought fortune by chance. Emperor Huizong was very respectful and fearful of him. Once, when repairing the Shengping Tower, he warned the person in charge that if Zhang Prime Minister's entourage passed by, the craftsmen should hide under the tower. After serving as prime minister for more than a year, he was again envied by his colleagues, who hinted to the censors to fabricate his faults, so he was transferred out of the capital to serve in Henan Prefecture. Soon after, he was placed in Hengzhou. When Cai Jing became prime minister again, the students of the Imperial Academy pleaded for him. He was restored to his original position. In the eleventh month of the fourth year of Xuanhe (1122 AD), he lay in bed in the morning, dictated his posthumous memorial, and had his children write it down. He composed a verse saying: 'The illusory body lived for eighty-one years, like bubbles arising and disappearing, who can recognize it for long? Breaking through the void, returning whence I came, the iron ox enters the sea without a trace.' Then he took a pillow and struck the doors and windows, making a sound like thunder, and then he died. His posthumous title was Wenzhong.
Zhigui Zi said: Zhang Tianjue was greedy for wealth and fame in his early years, impetuous and aggressive, and could not distinguish between evil and righteousness, almost failing to preserve himself, which was dangerous! When he reached his later years, he followed the right path and was not swayed by the evil of the masses. Is this not the so-called gentleman who corrects his mistakes? He knew where to focus his efforts in the Dharma gate of the mind. Alas! Those with petty wisdom, once they enter Zen Buddhism, have no fear, abandon cause and effect, and fall into the pit of ignorance, not knowing how to strive for self-improvement. This is also Zhang Tianjue's fault.
Wang Dashen said: The First Ancestor Bodhidharma entered the Eastern Land and transmitted the mind-seal of the Buddha, which was completely absorbed in one breath. The following ancestors all transmitted mind-to-mind.
印。至曹溪而發泄無餘。後來看得容易。口口相傳。依舊流為義學。於是南嶽青原而下諸祖深有懼焉。再開方便之門。曲盡錘爐之妙。重重秘惜。狠狠掃除。用格外之提撕。為當頭之棒喝。語多奇特。話似風顛。此皆不得已之苦心也。善學者開宗明義。當於初祖及六祖機緣法語窮參力究。須實見得心外無宗。凡外於心宗者即屬邪見。任他見得漫天際地。只是一團虛氣。一點黑子耳。如此方見得分明諦當。多生來疑情難斷。蘊界難枯。再開方便之門。重起錘爐之力。曹溪以下門門參究。疑情斷。蘊界枯。乃爲了當。然總不出初祖及六祖機緣法語也。此外若更有路可走。此即大妄語。大波旬見。去聖遙遠。末學鮮有師承。往往參尋者才讀上大人。便將奇特語新鮮話蘊在心中。意欲超佛越祖。下梢頭個個弄成下劣狂魔。痛哉痛哉。傳中多少奇特。縉閱之依舊疑著。幸賴路頭素明。疑而不惑。已信得無別路可走耳○觸翻凈瓶。張天覺活埋了也。枕聲如雷。天覺末路出現。復何疑哉。 卍新續藏第 88 冊 No. 1646 居士傳
居士傳二十九
李伯紀傳
李伯紀。名綱。邵武人也。父夔官龍圖待制。初為松溪尉。與大中寺慶餘禪師往還。究心佛法。時參政呂公謫居建安。以龍圖故致禮于慶餘。一
【現代漢語翻譯】 現代漢語譯本：印。到了曹溪（六祖慧能駐錫之地）就全部發泄出來了。後來人看得容易，口口相傳，依舊流於義學（只注重名相義理的學問）。於是南嶽懷讓、青原行思以下的各代祖師們深感憂慮，再次開啟方便之門，用盡錘鍊的巧妙方法，重重地秘藏，狠狠地掃除，用格外的提撕，作為當頭的棒喝。言語多奇特，話語像瘋癲，這都是不得已的苦心啊。善於學習的人開宗明義，應當在初祖達摩及六祖慧能的機緣法語中窮盡參究，務必真實見到心外無宗（宗門），凡是外於心宗的就屬於邪見。任他見解遍佈天際大地，也只是一團虛氣，一點黑子罷了。這樣才能看得分明透徹。多生以來疑情難以斷除，五蘊界難以枯竭，再次開啟方便之門，重起錘鍊的力量，曹溪（六祖慧能）以下的各宗各派都要參究，疑情斷除，五蘊界枯竭，才算爲了當。然而總不出初祖達摩及六祖慧能的機緣法語啊。此外如果還有路可走，這就是大妄語。近來去聖遙遠，末學之人很少有師承，往往參尋的人才讀了『上大人』，便將奇特語新鮮話蘊藏在心中，意欲超越佛祖，最終個個都弄成下劣狂魔，痛哉痛哉。傳記中多少奇特之處，閱讀的人依舊疑惑著，幸賴路頭向來明白，疑惑而不迷惑，已經相信沒有別的路可走了。觸翻凈瓶，張天覺活埋了也。枕聲如雷，天覺末路出現，還懷疑什麼呢？ 《卍新續藏》第88冊No. 1646《居士傳》
《居士傳》二十九
李伯紀傳
李伯紀，名綱，邵武人。父親李夔官至龍圖待制。李綱最初擔任松溪縣尉，與大中寺慶餘禪師交往，深入研究佛法。當時參知政事呂公被貶謫居住在建安，因為李夔曾任龍圖待制的原因，對慶餘禪師非常尊敬。
【English Translation】 English version: The seal. It was fully expressed at Caoxi (where the Sixth Patriarch Huineng resided). Later generations found it easy, passing it down orally, and it still flowed into literalist learning (scholarship that only focuses on the meaning of terms and doctrines). Therefore, the various ancestral teachers from Nanyue Huairang, Qingyuan Xingsi, and below were deeply worried, and they reopened the door of expedient means, exhausting the wonderful methods of forging, repeatedly concealing, and fiercely sweeping away, using extraordinary reminders and sudden shouts. Their words were often strange and their speech seemed mad; these were all unavoidable expressions of their painstaking efforts. Those who are good at learning should clarify the meaning of the school's founding by thoroughly investigating the circumstances and teachings of the First Patriarch Bodhidharma and the Sixth Patriarch Huineng, and they must truly see that there is no school outside of the mind. Anything that is external to the mind-school belongs to heresy. Even if their views cover the sky and the earth, it is just a mass of empty air, a small black spot. Only in this way can one see clearly and thoroughly. For many lifetimes, doubts are difficult to break, and the realms of the five aggregates are difficult to wither. Therefore, they reopen the door of expedient means and re-ignite the power of forging. All schools and sects below Caoxi (Huineng) must be investigated, doubts must be broken, and the realms of the five aggregates must wither in order to be complete. However, it never goes beyond the circumstances and teachings of the First Patriarch Bodhidharma and the Sixth Patriarch Huineng. If there is another path to take besides these, then this is a great lie. Recently, we are far from the sages, and few late learners have teachers to follow. Often, those who seek only read 'Shang Da Ren' (the first characters taught to children) and then store strange words and fresh talk in their hearts, intending to surpass the Buddhas and ancestral teachers. In the end, everyone becomes an inferior mad demon. How painful, how painful! There are many strange things in the biographies, and those who read them are still doubtful. Fortunately, the path has always been clear, doubting but not confused, and already believing that there is no other path to take. Knocking over the clean bottle, Zhang Tianjue was buried alive. The sound of the pillow is like thunder, and Zhang Tianjue's final path appears. What is there to doubt? 《Wan Xu Zang Jing》Volume 88, No. 1646, Biographies of Laymen
Biographies of Laymen, Twenty-Nine
Biography of Li Boji
Li Boji, named Gang, was from Shaowu. His father, Li Kui, was an official who held the title of Longtu Attendant. Li Gang initially served as the magistrate of Songxi County and associated with Chan Master Qingyu of Dazhong Temple, deeply studying the Buddha-dharma. At that time, the Councilor of State, Lord Lü, was living in Jian'an in exile. Because Li Kui had previously held the title of Longtu Attendant, he showed great respect to Chan Master Qingyu.
日慶餘升堂。集眾跏趺化去。龍圖呂公方游武夷。歸急趨視之。距慶餘化時越一晝夜矣。呂公痛哭。恨不及其生叩其所證。龍圖曰。盍誠禱。倘能復反。呂公焚香再拜。就慶餘耳擊小磬數十聲。慶餘忽開眼笑曰。已相別。何用爾耶。當爲公留七日。遂下座。呂公咨問道要。請慶餘再開堂說法。龍圖為之疏。辭義甚美。及期。復如前升座而化。其後伯紀過建安。訪龍圖遺蹟。書其事。勵學佛者。政和二年伯紀登進士第。歷官中外事。徽宗欽宗高宗三居相位。孤忠信于朝野。偉略蓋世。俄頃指顧間懾強敵持危邦。士庶恃之以為命。蔽于僉邪。屢振屢絀。出入險阻。中心浩然。同時吳元中敏與伯紀先後柄政。以恢復爲己任。已而先後皆遠竄。數遺書往復。切劘大義。慷慨痛激。自擬申胥。既已欲自效無由。則發憤求出世法。研佛書。聞伯紀通易．華嚴二經。遺書雷陽問二經同別。伯紀復之。其略曰。易立象以盡意。華嚴託事以表法。本無二理。世間出世間亦無二道。何以言之。天地萬物之情無不攝總於八卦。引而申之。而其象至於無窮。此即華嚴法界之互相攝入也。一為無量。無量為一。小中現大。大中現小。法界之成壞。一漚之起滅是也。乾坤之闔辟。一氣之盈虛是也。易有時。其在華嚴則世界也。易有才。其在華嚴則法
門也。嘗觀十處九會。雖升諸天宮說法而不離普光明殿。雖普現群生前而常處菩提座。每會必有十方法界諸佛菩薩同一名號來集作禮。同一威儀。慰諭稱讚。同一言說。乃至所事之佛。所從來國。無不同者。此何理耶。譬猶鏡鏡相照。重重相入。無有窮盡。是故百億天地即乾坤也。百億日月即坎離也。百億山海即艮兌也。陰極陽生君子道長。佛出世也。陽極陰生君子道消。佛滅度也。剛柔相推以生變化。世界生滅相依也。六爻周流循環無端。萬物輪迴互高下也。由是言之。華嚴法界與易乾坤諸卦有二理哉。嘗觀善財之入法界遍參五十三善知識。童男童女外道仙人醫卜船師無不求也。妙高之峰海岸曠野城邑聚落無不至也。文殊導其前。普賢示其後。彈指而樓閣開。攝心而佛境現。其表法之意微矣。然所以為菩薩道。行菩薩行者。則不出諸波羅密等法而已。六十四卦善知識也。君子觀象。善財遍參也。卦之象無所不取。而君子觀之無所不法。自強不息積小而大。非精進乎。自昭明德作事謀始。非智慧乎。反身修德儉德辟難。非忍辱乎。稱物平施施祿及下。非佈施乎。懲忿窒欲慎言語節飲食。非持戒乎。立不易方言有物行有恒。非禪定乎。教思無窮容保民無疆茂對時育萬物。所謂慈也。議獄緩死明慎用刑而不留獄。所謂悲也
【現代漢語翻譯】 現代漢語譯本 門（門，這裡指修行之門）啊。我曾經觀察十處九會（十處九會，華嚴經中的說法，指佛陀在十個不同的地點舉行的九次法會）。即使升到諸天宮說法，也不離開普光明殿（普光明殿，佛陀常在的殿堂）。即使普遍顯現在眾生面前，也常在菩提座（菩提座，證悟之處）。每次法會必定有十方法界諸佛菩薩，同一名號前來聚集作禮，同一威儀，慰問稱讚，同一言說，乃至所侍奉的佛，所從來的國度，沒有不同的。這是什麼道理呢？譬如鏡子與鏡子互相照耀，重重疊疊地相互進入，沒有窮盡。所以百億天地就是乾坤（乾坤，易經中的兩卦，代表天和地）啊，百億日月就是坎離（坎離，易經中的兩卦，代表水和火）啊，百億山海就是艮兌（艮兌，易經中的兩卦，代表山和澤）啊。陰氣達到極點陽氣就產生，君子之道增長，這是佛出世啊。陽氣達到極點陰氣就產生，君子之道消退，這是佛滅度啊。剛強和柔順相互推移而產生變化，世界生滅相互依存啊。六爻週而復始地循環沒有終結，萬物輪迴相互有高低啊。由此說來，《華嚴經》的法界與《易經》乾坤諸卦難道是兩種道理嗎？我曾經觀察善財童子進入法界，遍訪五十三位善知識（善知識，指能引導人向善的老師）。童男童女、外道仙人、醫卜船師沒有不求教的。妙高山峰、海岸曠野、城邑聚落沒有不去的。文殊菩薩（文殊菩薩，智慧的象徵）在前面引導，普賢菩薩（普賢菩薩，實踐的象徵）在後面示現。彈指之間樓閣就打開，收攝心念佛的境界就顯現。其中表法的意義很微妙啊。然而，之所以成為菩薩道，行菩薩行的人，也不超出諸波羅蜜（波羅蜜，到達彼岸的方法）等法而已。六十四卦就是善知識啊。君子觀察卦象，就像善財童子普遍參訪一樣。卦的象徵無所不取，而君子觀察它沒有不傚法的。自強不息，積累小而成大，這不是精進嗎？彰顯光明德行，做事在開始時就謀劃，這不是智慧嗎？反省自身修養德行，節儉德行避免災難，這不是忍辱嗎？衡量物品平均分配，把俸祿施捨給下屬，這不是佈施嗎？抑制憤怒堵塞慾望，謹慎言語節制飲食，這不是持戒嗎？樹立不易改變的方向，說話有內容，行為有恒常，這不是禪定嗎？教導思考沒有窮盡，容納保護百姓沒有邊疆，盛大地順應時節養育萬物，這叫做慈。審議案件延緩死刑，明察謹慎地使用刑罰而不積壓案件，這叫做悲。
【English Translation】 English version The gate (gate, here referring to the gate of practice). I have observed the Ten Places and Nine Assemblies (Ten Places and Nine Assemblies, a concept in the Avatamsaka Sutra, referring to the nine Dharma assemblies held by the Buddha in ten different locations). Even when ascending to the heavens to preach the Dharma, he does not leave the Universal Light Palace (Universal Light Palace, the palace where the Buddha often resides). Even when universally appearing before sentient beings, he is always at the Bodhi seat (Bodhi seat, the place of enlightenment). At each assembly, there are always Buddhas and Bodhisattvas from the ten directions of the Dharma realm, with the same name, gathering to pay homage, with the same demeanor, comforting and praising, with the same words, even the Buddha they serve, the country they come from, are no different. What is the reason for this? It is like mirrors reflecting each other, entering each other in layers, without end. Therefore, hundreds of billions of worlds are Qian and Kun (Qian and Kun, two hexagrams in the Book of Changes, representing heaven and earth), hundreds of billions of suns and moons are Kan and Li (Kan and Li, two hexagrams in the Book of Changes, representing water and fire), hundreds of billions of mountains and seas are Gen and Dui (Gen and Dui, two hexagrams in the Book of Changes, representing mountain and lake). When Yin reaches its extreme, Yang is born, and the way of the gentleman grows, this is the Buddha's appearance in the world. When Yang reaches its extreme, Yin is born, and the way of the gentleman declines, this is the Buddha's Nirvana. The interaction of strength and gentleness produces change, the birth and death of the world are interdependent. The six lines circulate endlessly, and the cycle of all things has its ups and downs. From this, is there a difference between the Dharma realm of the Avatamsaka Sutra and the hexagrams of Qian and Kun in the Book of Changes? I have observed Sudhana's entry into the Dharma realm, visiting fifty-three good advisors (good advisors, referring to teachers who can guide people towards goodness). He sought guidance from young boys and girls, heretical hermits, doctors, diviners, and boatmen. He went to the peaks of Mount Sumeru, the coastlines, wildernesses, cities, and villages. Manjushri Bodhisattva (Manjushri Bodhisattva, the symbol of wisdom) guided him in front, and Samantabhadra Bodhisattva (Samantabhadra Bodhisattva, the symbol of practice) showed him behind. With a snap of the fingers, the pavilions opened, and with the concentration of the mind, the Buddha's realm appeared. The meaning of its representation is subtle. However, what makes the Bodhisattva path, and those who practice the Bodhisattva path, does not go beyond the Paramitas (Paramitas, methods to reach the other shore) and other Dharma. The sixty-four hexagrams are good advisors. The gentleman observes the images of the hexagrams, just as Sudhana universally visits. The symbolism of the hexagrams takes everything, and the gentleman observes it and emulates everything. Self-improvement without ceasing, accumulating small things to become great, is this not diligence? Manifesting bright virtue, planning things at the beginning, is this not wisdom? Reflecting on oneself to cultivate virtue, being frugal in virtue to avoid disasters, is this not patience? Measuring things and distributing them equally, giving salaries to subordinates, is this not charity? Suppressing anger and blocking desires, being cautious in speech and temperate in diet, is this not keeping precepts? Establishing an unchangeable direction, speaking with substance, and acting with constancy, is this not meditation? Teaching and thinking without end, accommodating and protecting the people without boundaries, and abundantly adapting to the seasons to nurture all things, this is called compassion. Deliberating on cases and delaying the death penalty, using punishment with discernment and caution without accumulating cases, this is called sorrow.
。飲食宴樂朋友講習。所謂喜也。獨立不懼遁世無悶。所謂舍也。成卦之象皆出於乾坤。君子觀象皆得於易簡。易簡而天下之理得矣。由是觀之。華嚴法門與易之易簡法門有二理哉。繫辭論八卦。必妙之以神。八卦者菩薩也。如所謂文殊小男。普賢長子之類是也。神者佛也。如所謂毗盧遮那是也。生生之謂易。一陰一陽之謂道。陰陽不測之謂神。猶佛之有清凈法身。圓滿報身。千百億化身也。八卦用事而易無作。諸菩薩說法而佛無言。散佛之體則文殊得其理。普賢得其行。觀音得其悲。勢至得其智。合之則佛也。散易之體。則幹得其健。坤得其順。六子得其動止陷麗說入。合之則易也。神無方也。易無體也。佛身充滿於法界。無不在。無不為也。無芥子許孔中無虛空。無一塵中無佛身。翾飛蠕動皆神之所妙。草木縷結皆易之所存。反而觀之。則大千法界與夫天地萬物皆在吾方寸之間。故孟子曰。萬物皆備於我矣。反身而誠。樂莫大焉。楞嚴曰。一切世間諸所有物。皆即菩提妙明元心。心精遍圓。含裹十方。反觀父母所生之身。猶彼十方虛空之中。吹一微塵若存若亡。如湛巨海流一浮漚。起滅無從。此心地法門也。為易之說。則曰復其見天地之心乎。以此洗心。退藏於密。吉兇與民同患。為華嚴之說。則曰當觀法界性。
【現代漢語翻譯】 現代漢語譯本： 飲食宴樂，與朋友講習，這就是所謂的『喜』。獨立不懼，遁世而無所煩悶，這就是所謂的『舍』。構成卦象的各種形象都源於乾坤二卦，君子觀察卦象都能從簡易中領悟。簡易了，天下的道理就明白了。由此看來，《華嚴經》的法門與《易經》的簡易法門難道是兩種道理嗎？ 《繫辭》論述八卦，必定用『神』來闡釋它的奧妙。八卦就是菩薩，例如文殊小男、普賢長子之類。『神』就是佛，例如毗盧遮那佛。生生不息叫做『易』，一陰一陽叫做『道』，陰陽變化莫測叫做『神』，就像佛有清凈法身、圓滿報身、千百億化身一樣。八卦執行而《易》沒有造作，諸菩薩說法而佛沒有言語。分散佛的本體，文殊菩薩得到它的理，普賢菩薩得到它的行，觀音菩薩得到它的悲，勢至菩薩得到它的智；合起來就是佛。分散《易》的本體，乾卦得到它的剛健，坤卦得到它的柔順，六子卦得到它的動止、陷麗、說入；合起來就是《易》。 『神』沒有固定的方位，《易》沒有固定的形體。佛身充滿整個法界，無處不在，無所不為。即使是極小的芥子中也沒有空隙，沒有一粒微塵中沒有佛身。鳥兒飛翔，蟲兒蠕動，都是『神』的精妙作用；草木的紋理，絲線的纏結，都是《易》的體現。反過來觀察，那麼大千世界以及天地萬物都在我的方寸之間。所以孟子說：『萬物都完備於我自身了。反躬自問，真誠無妄，快樂沒有比這更大的了。』 《楞嚴經》說：『一切世間所有的一切事物，都是菩提妙明元心。心精周遍圓滿，包含覆蓋十方。』反觀父母所生的這個身體，就像十方虛空中飄浮的一粒微塵，若有若無。又像浩瀚大海中漂浮的一個水泡，生滅無常。這就是心地法門。 用《易》的道理來說，就是恢復那能見到天地本性的心嗎？用這種心來洗滌自己的心，退藏於隱秘之處，與百姓同甘共苦。用《華嚴經》的道理來說，就是應當觀察法界的本性。
【English Translation】 English version: 'Eating, drinking, feasting, and studying with friends are what is called 'joy'. Being independent and fearless, retreating from the world without resentment, is what is called 'renunciation'. The images that form the hexagrams all originate from Qian (乾, Heaven) and Kun (坤, Earth). The superior man observes the images and gains understanding from simplicity. When it is simple, the principles of the world are understood. From this perspective, are the Dharma gate of the Avatamsaka Sutra (華嚴經) and the Dharma gate of simplicity in the Book of Changes (易經) two different principles?' 'The Commentary on the Appended Phrases (繫辭) discusses the Eight Trigrams (八卦), and it must use 'spirit' (神) to explain its mysteries. The Eight Trigrams are Bodhisattvas, such as Manjushri (文殊) the young boy, and Samantabhadra (普賢) the eldest son. 'Spirit' is the Buddha, such as Vairocana (毗盧遮那). Continuous creation is called 'Change' (易), one yin and one yang is called 'the Way' (道), and the unpredictability of yin and yang is called 'spirit', just as the Buddha has the pure Dharma body (清凈法身), the perfect reward body (圓滿報身), and hundreds of billions of transformation bodies (千百億化身). The Eight Trigrams operate and the Book of Changes (易) does not create, the Bodhisattvas preach and the Buddha does not speak. Dispersing the Buddha's essence, Manjushri (文殊) obtains its principle, Samantabhadra (普賢) obtains its practice, Avalokiteshvara (觀音) obtains its compassion, and Mahasthamaprapta (勢至) obtains its wisdom; combined, they are the Buddha. Dispersing the essence of the Book of Changes (易), Qian (乾) obtains its strength, Kun (坤) obtains its compliance, and the six sons obtain their movement, stillness, danger, beauty, joy, and entering; combined, they are the Book of Changes (易).' 'Spirit' has no fixed direction, and the Book of Changes (易) has no fixed form. The Buddha's body fills the entire Dharma realm, is everywhere, and does everything. Even in the smallest mustard seed there is no space, and in no single dust mote is there no Buddha's body. The fluttering of birds and the wriggling of worms are all the wondrous workings of 'spirit'; the patterns of grass and trees and the entanglement of threads are all the existence of the Book of Changes (易). Looking back, the great thousand worlds and all things in heaven and earth are all within my square inch. Therefore, Mencius said: 'All things are complete within me. Reflecting on oneself and being sincere, there is no greater joy.' 'The Surangama Sutra (楞嚴經) says: 'All things in all worlds are the wondrous, bright, and original mind of Bodhi. The essence of the mind is pervasive and complete, encompassing the ten directions.' Looking back at the body born of parents, it is like a tiny dust mote floating in the ten directions of empty space, seemingly existing and seemingly not. It is like a floating bubble in the vast ocean, its arising and ceasing having no origin. This is the Dharma gate of the mind-ground.' 'In terms of the Book of Changes (易), it is said to restore the heart that sees the nature of heaven and earth? Use this heart to cleanse one's own heart, retreat and hide in secrecy, and share joys and sorrows with the people. In terms of the Avatamsaka Sutra (華嚴經), it is said that one should observe the nature of the Dharma realm.'
一切唯心造。善用其心則獲一切勝妙功德。心靜而明。廓而大。虛而通。寂而靈。建立萬法為之主宰。而物有蔽之。則明者暗。大者小。通者礙。靈者頑。所謂操存而舍亡也。故易立象以盡意。華嚴託事以表法。皆以其本來所有者示之。非能與其所無也。體此道者莫若誠。至誠則不息。不息則悠久。悠久則博厚。博厚則高明。故曰惟天下至誠為能盡己之性。能盡己之性則能盡人之性。能盡人之性則能盡物之性。能盡物之性則可與天地參。此致其誠而天地萬物得於一心者也。昔之發無上道者。自十信始。故曰信為道元功德母。長養一切諸善根。斷諸疑網出愛流。開示涅槃無上道。由此充之為十住．十行．十回向．十地。成等正覺。猶育孩稚以為成人。養根萌以為成材。其骨節枝幹初已具足。充大之而已。其悲願之深。勇猛精進。為群生入諸惡趣。受種種苦。心不退轉。而況死生禍福譭譽足驚怖動搖之乎。故能出入三界。遊戲十方。于夢幻中而作佛事。此致其誠而華嚴之法界得於一心者也。二者皆不出於心法。故吾儕之所當自事者心而已。了此則廓然。更有何事。夫晝之所想即夜之所夢。生之所履即死之所為。春之所種即秋之所獲。所以處世間者所以出世間者。儒釋之術一也。夫何疑哉。神通妙用在運水搬柴中。坐脫立亡
【現代漢語翻譯】 現代漢語譯本： 一切都是由心創造的。善於運用你的心，你就能獲得一切殊勝的功德。心清凈就會明澈，開闊就會廣大，虛空就會通達，寂靜就會靈驗。建立萬法，心是萬法的主宰。但是外物會遮蔽它，那麼明澈就會變成昏暗，廣大就會變成狹小，通達就會變成阻礙，靈驗就會變成頑固，這就是所謂的儲存了應該儲存的，捨棄了應該捨棄的。所以《易經》設立卦象來充分表達意義，《華嚴經》依託事物來闡明佛法，都是用其本來就有的東西來展示，而不是給予其本來沒有的東西。體會這個道理，沒有比真誠更好的方法了。極其真誠就不會停止，不停止就會長久，長久就會廣博深厚，廣博深厚就會高明。所以說只有天下最真誠的人才能充分發揮自己的本性，能夠充分發揮自己的本性就能充分發揮他人的本性，能夠充分發揮他人的本性就能充分發揮萬物的本性，能夠充分發揮萬物的本性就可以與天地並列。這是達到真誠，而天地萬物都可以在一心之中獲得的境界。從前發無上道心的人，從十信開始，所以說信心是道的根源，功德的母親，生長和滋養一切善根，斷除各種疑惑的羅網，脫離貪愛的河流，開示涅槃無上的道路。由此充實發展為十住、十行、十回向、十地，成就正等正覺，就像養育幼兒使之成為成人，培養根苗使之成為棟樑之材，其骨骼枝幹最初就已經具備，只是加以充實擴大而已。他們的悲心和願力是如此深厚，勇猛精進，爲了眾生進入各種惡趣，承受種種苦難，心也不退轉，更何況生死禍福譭謗讚譽足以使他們驚恐動搖呢？所以能夠出入三界，遊戲十方，在夢幻中做佛事。這是達到真誠，而《華嚴經》的法界都可以在一心之中獲得的境界。這兩者都離不開心法。所以我們所應當自己去做的事情就是心而已。瞭解了這個道理就心胸開闊，還有什麼事呢？白天所想的就是夜晚所夢的，生前所做的就是死後所為的，春天所種的就是秋天所收穫的。所以安身處世的道理和超脫世間的道理，儒家和佛家的道理是一樣的啊，還有什麼可懷疑的呢？神通妙用就在運水砍柴中，可以坐著死去，站著往生。
【English Translation】 English version: Everything is created by the mind alone. If you use your mind well, you will obtain all supreme merits and virtues. A calm mind is clear and bright, a broad mind is vast, an empty mind is unobstructed, and a still mind is spiritually responsive. Establishing all dharmas, the mind is the master of them all. However, external objects can obscure it, then clarity becomes darkness, vastness becomes smallness, unobstructedness becomes obstruction, and spiritual responsiveness becomes stubbornness. This is what is meant by preserving what should be preserved and abandoning what should be abandoned. Therefore, the I Ching establishes images to fully express meaning, and the Avatamsaka Sutra relies on events to illustrate the Dharma, both using what is inherently present to demonstrate, rather than giving what is not inherently present. To understand this principle, there is no better method than sincerity. Utmost sincerity never ceases, never ceasing leads to longevity, longevity leads to breadth and depth, and breadth and depth lead to high intelligence. Therefore, it is said that only the utmost sincerity in the world can fully develop one's own nature, and being able to fully develop one's own nature allows one to fully develop the nature of others, and being able to fully develop the nature of others allows one to fully develop the nature of all things, and being able to fully develop the nature of all things allows one to be on par with heaven and earth. This is achieving sincerity, and all things in heaven and earth can be obtained within one mind. Those who formerly awakened the unsurpassed mind of enlightenment began with the Ten Faiths. Therefore, it is said that faith is the source of the path, the mother of merit and virtue, growing and nourishing all good roots, cutting off the nets of all doubts, escaping the stream of love, and revealing the unsurpassed path of Nirvana. From this, it is developed into the Ten Dwellings, Ten Practices, Ten Dedications, and Ten Grounds, achieving Right and Equal Enlightenment, just like raising a child to become an adult, cultivating a seedling to become a pillar of timber, its bones and branches are already fully present from the beginning, only to be enriched and expanded. Their compassion and vows are so deep, courageous and diligent, entering all evil realms for the sake of sentient beings, enduring all kinds of suffering, and their minds do not retreat, let alone being frightened and shaken by life and death, fortune and misfortune, slander and praise? Therefore, they can enter and exit the Three Realms, roam the ten directions, and perform Buddha-deeds in dreams. This is achieving sincerity, and the Dharmadhatu of the Avatamsaka Sutra can be obtained within one mind. Both of these cannot be separated from the mind-dharma. Therefore, what we should do ourselves is only the mind. Understanding this, the mind becomes open and vast, what else is there to do? What you think during the day is what you dream at night, what you do in life is what you do in death, what you plant in spring is what you harvest in autumn. Therefore, the principles of living in the world and transcending the world, the principles of Confucianism and Buddhism are the same, what is there to doubt? Miraculous powers are in carrying water and chopping wood, one can die sitting down or be reborn standing up.
在著衣吃飯中。無上妙道在平常心中。愿試思之。后以江西安撫使乞祠提舉臨安洞霄宮。紹興十年卒。年五十八。贈少師。謚忠定。中歲嘗自題其像曰。是影是形。了無差別。行年之化。三十有八。返觀其前。膚腴色悅。從是以往。蒼顏華髮。本來面目。不生不滅。遊戲仕涂。天付之拙。須天而行。一無敢設。獨知其天。寧有他訣。萬里清風。一輪明月。有來問者。默然無說(李忠定集．宋史)。
知歸子曰。世之議儒釋者不得其本。往往知見立知。滯跡異同之間。籓太虛。畫滄溟。汗漫精微。祇成戲論耳。吾觀伯紀與吳元中書。周易䇿數華嚴法界涉入圓融同一涅槃。元清凈體。彼其出入塵勞煩惱中。獨肩世界不厭不疲。非誠得其本者其能如是乎。
汪大紳云。予讀論語。至予欲無言。及莫我知也夫。輒為之喟然嘆曰。其先師窮理盡性以至於命之時乎。其釋迦氏見明星而豁然大悟之境界乎。先師之發是言也。從天而降。不知影落何處。是言也端木先生以上大弟子不用問。端木先生以下大弟子不能問。惟端木先生能逆流而入曰。子如不言。則小子何述焉。曰何為其莫知子也。是問也。香象渡河。金翅劈海。為百萬人之橋樑。於是先師現毗盧身為說法曰。天何言哉。四時行焉。百物生焉。天何言哉。此華嚴重
【現代漢語翻譯】 現代漢語譯本： 在穿衣吃飯這些日常瑣事中，蘊含著無上妙道，希望大家用心思考。後來，他以江西安撫使的身份請求辭官，擔任臨安洞霄宮的提舉。紹興十年（1140年）去世，享年五十八歲，被追贈為少師，謚號忠定。中年時，他曾為自己的畫像題詞說：『這是影像，這是形體，了無差別。年齡的變化，三十有八。回看以前，面板豐潤，容光煥發。從此以後，容顏蒼老，頭髮花白。本來面目，不生不滅。遊戲于仕途，是上天賦予的笨拙。順應天道而行，不敢有絲毫妄為。唯獨知曉天道，哪裡還有其他訣竅？萬里清風，一輪明月。有人來問，默然無語。』（李忠定集．宋史）
知歸子說：世人議論儒家和佛家，不得其根本。往往以已有的知見來建立新的知見，停留在差異和相同這些表面的現象上，如同用籬笆去圈住太虛，用筆墨去描繪滄海，即使再怎麼深入研究精微的道理，最終也只是成為戲論罷了。我看伯紀與吳元中的書信，周易的策略，華嚴宗的法界，都能夠涉入圓融，達到同一的涅槃（Nirvana，佛教用語，指解脫生死輪迴的境界），迴歸到元清凈體（指事物本源的清凈狀態）。他們出入于塵世的勞苦和煩惱之中，獨自承擔著世界的重擔，不厭倦也不疲憊，如果不是真正領悟了其根本，怎麼能夠做到這樣呢？
汪大紳說：我讀《論語》，讀到『我想要不說話』，以及『沒有人瞭解我啊』這兩句話時，總是為此感嘆。這大概是孔子窮究事物的道理，徹底瞭解人性和天命的時候吧！這大概是釋迦牟尼（Sakyamuni，佛教創始人）見到啟明星而豁然大悟的境界吧！孔子說出這些話，如同從天而降，不知道影子落在何處。說這些話的時候，端木先生（子貢）以上的大弟子不用問，端木先生以下的大弟子不能問。只有端木先生能夠逆流而上，問道：『您如果不說話，那麼我們這些學生還說什麼呢？』又問：『為什麼會沒有人瞭解您呢？』這樣的提問，如同香象渡河，金翅鳥劈開大海，為百萬人架起橋樑。於是孔子現出毗盧遮那佛（Vairocana，佛教中象徵法身佛）的身相來說法，說：『天說了什麼呢？四季照常執行，萬物照常生長，天說了什麼呢？』這就是《華嚴經》的要義。
【English Translation】 English version: Within the acts of dressing and eating lies the supreme and wondrous Dao (the Way, the Truth) in the ordinary mind. I hope people will contemplate this deeply. Later, as the Pacification Commissioner of Jiangxi, he requested to retire and was appointed as the Director of the Dongxiao Palace in Lin'an. He passed away in the tenth year of Shaoxing (1140), at the age of fifty-eight. He was posthumously awarded the title of Junior Preceptor and the謚 (Shi, posthumous name) of Zhongding. In his middle age, he once inscribed on his own portrait: 'This is the image, this is the form, there is no difference. The change of age, thirty-eight years. Looking back, the skin is plump and the complexion is radiant. From then on, the face is old and the hair is gray. The original face, neither born nor destroyed. Playing in the official career, it is the clumsiness given by Heaven. Following the way of Heaven, I dare not presume anything. Only knowing the way of Heaven, where else is there a secret? Ten thousand miles of clear wind, a round of bright moon. If someone comes to ask, I remain silent.' (Collected Works of Li Zhongding, History of the Song Dynasty)
Master Zhigui said: 'Those who discuss Confucianism and Buddhism do not grasp their essence. They often establish knowledge based on existing knowledge, dwelling on superficial differences and similarities, like trying to enclose the vastness of space with a fence, or depicting the ocean with ink. No matter how deeply they study subtle principles, they only end up with trivial arguments. I see that Boji and Wu Yuanzhong's letters, the strategies of the Book of Changes, and the Dharmadhatu (realm of reality) of the Avatamsaka School all penetrate into the realm of perfect harmony, reaching the same Nirvana (Nirvana, in Buddhism, refers to the state of liberation from the cycle of birth and death), returning to the original pure essence. They enter and exit the toils and troubles of the world, bearing the burden of the world alone, without weariness or fatigue. If they had not truly grasped the essence, how could they have done so?'
Wang Dashen said: 'When I read the Analects, and come to the phrases 'I wish to say nothing' and 'No one understands me,' I always sigh with emotion. This is probably when Confucius exhausted the principles of things, fully understood human nature and destiny! This is probably the state of Sakyamuni (Sakyamuni, the founder of Buddhism) when he saw the morning star and had a sudden enlightenment! When Confucius said these words, it was like descending from the sky, not knowing where the shadow fell. When he said these words, the senior disciples above Duanmu (Zigong) did not need to ask, and the junior disciples below Duanmu could not ask. Only Duanmu was able to go against the current and ask: 'If you do not speak, then what will we, your students, say?' And he asked: 'Why is it that no one understands you?' Such a question is like an elephant crossing the river, a Garuda splitting the sea, building a bridge for millions of people. Thereupon Confucius manifested the body of Vairocana (Vairocana, the Dharmakaya Buddha in Buddhism) to expound the Dharma, saying: 'What does Heaven say? The four seasons proceed as usual, and all things grow as usual. What does Heaven say?' This is the essence of the Avatamsaka Sutra.'
重法界也。曰。不怨天。不尤人。下學而上達。知我者其天乎。此華嚴十信．十住．十行．十回向．十地成等正覺也。蓋聖門之所謂天。即佛門之所謂毗盧法身也。 卍新續藏第 88 冊 No. 1646 居士傳
居士傳三十
宗汝霖張德遠傳
宗汝霖
名澤。婺州義烏人也。母夢大雷電有光下燭。寤而生汝霖。元祐六年登進士第。歷官州縣。為人磊磊有節概忠勇。出於至誠深信一乘。樂宣說正法。宣和六年義烏滿心寺鑄大鐘成。為之記曰。如來以大悲心。欲令眾生於十二時中因耳所聞生利益見。不為欲所沉迷。不為邪所障蔽。斷除惡念。滋種善根。於是建置洪鐘。以時撞擊。俾有識無識虛懷聽受。隨所聞聲因緣入道。譬如雷霆蟄驚。牙甲昆蟲悉皆感悟。所以者何。日將旦。群動咸作奔趨爭逐。擾擾競前。於是警之。廣令眾生起戒懼心。暨至食時。飢火煎迫。啖涎貪噬腥膻無厭。於是警之。廣令眾生起齊潔心。日之方中。交易為市。矜智嚇愚籠絡利己。於是警之。廣令眾生起方便心。昧谷斂昏。陰邪氣盛。一念差誤。為盜為淫。於是警之。廣令眾生起畏懼心。至夜未央。神識俱晦。夢想顛倒。莫覺莫知。於是警之。廣令眾生起修省心。人之云亡。氣魄隨去。倀倀冥行。莫知所趨。于
【現代漢語翻譯】 現代漢語譯本 這是關於重法界的論述。說：『不怨恨天，不責怪人，從學習人道開始而達到天道。瞭解我的，大概只有天吧！』 這就是《華嚴經》中所說的十信、十住、十行、十回向、十地，最終成就正等正覺的境界。聖人所說的『天』，就是佛門所說的毗盧法身（Vairocana-dharmakaya，宇宙本體）。
《居士傳》三十
宗汝霖張德遠傳
宗汝霖
名澤，是婺州義烏人。他的母親夢見巨大的雷電，光芒照耀下來，醒來后就生下了汝霖。元祐六年（1091年）考中進士，歷任州縣官員。為人光明磊落，有節操，忠誠勇敢，發自至誠，深信一乘佛法。喜歡宣說正法。宣和六年（1124年），義烏滿心寺鑄造大鐘完成，他為此作記說：『如來以大悲心，想要讓眾生在十二時辰中，因為耳朵所聽到的聲音而產生利益。不被慾望所迷惑沉溺，不被邪見所障礙矇蔽，斷除惡念，滋養善根。於是建造洪亮的大鐘，按時撞擊，使有知無知的眾生都能虛心聽受，隨著所聽到的聲音因緣而入道。譬如雷霆驚醒蟄伏的生物，牙甲昆蟲都能夠感悟。這是什麼原因呢？每天將要天亮時，各種生物都開始活動，奔跑追逐，擾擾攘攘地爭先恐後。於是敲鐘警醒他們，廣泛地讓眾生生起戒懼之心。到了吃飯的時候，飢餓的火焰煎熬逼迫，貪婪地吞食腥膻之物而沒有厭足。於是敲鐘警醒他們，廣泛地讓眾生生起齋戒潔凈之心。太陽當空的時候，人們進行交易買賣，自以為聰明而嚇唬愚笨的人，籠絡欺騙以利於自己。於是敲鐘警醒他們，廣泛地讓眾生生起方便之心。黃昏時分，陰邪之氣旺盛，一念之差，就會去做盜竊或淫邪之事。於是敲鐘警醒他們，廣泛地讓眾生生起畏懼之心。到了深夜，神識都昏昧，夢想顛倒，沒有知覺。於是敲鐘警醒他們，廣泛地讓眾生生起修身反省之心。人死之後，氣魄隨著離去，茫然地在黑暗中行走，不知道該去哪裡。』
【English Translation】 English version This discusses the realm of profound Dharma. It says: 'Do not resent Heaven, do not blame others. Learn from below and reach above. The one who knows me, perhaps it is Heaven!' This is the ten faiths, ten abodes, ten practices, ten dedications, and ten grounds of the Avatamsaka Sutra, ultimately achieving perfect enlightenment (samyak-sambodhi). What the sages call 'Heaven' is what the Buddhist tradition calls the Vairocana-dharmakaya (the body of the ultimate reality).
Biographies of Lay Buddhists, Thirty
Biographies of Zong Rulin and Zhang Deyuan
Zong Rulin
Named Ze, he was a native of Yiwu in Wuzhou. His mother dreamed of great thunder and lightning with light shining down. Upon waking, she gave birth to Rulin. In the sixth year of the Yuanyou era (1091 AD), he passed the imperial examination and served as an official in various prefectures and counties. He was upright, principled, loyal, and courageous, stemming from sincerity, and deeply believed in the One Vehicle (Ekayana). He enjoyed expounding the true Dharma. In the sixth year of the Xuanhe era (1124 AD), the casting of the great bell at Manxin Temple in Yiwu was completed. He wrote a record for it, saying: 'The Tathagata, with great compassion, wishes to benefit sentient beings in the twelve periods of the day through what they hear. Not to be deluded and submerged by desires, not to be obstructed and blinded by wrong views, to cut off evil thoughts, and to cultivate good roots. Therefore, a loud bell is erected to be struck at regular intervals, so that sentient beings, whether conscious or unconscious, can listen with an open mind and enter the path according to the conditions of what they hear. It is like thunder awakening hibernating creatures, and insects with shells and armor all being able to awaken. What is the reason for this? When the day is about to dawn, all creatures begin to move, running and chasing, bustling and vying to be first. Therefore, the bell is struck to alert them, broadly causing sentient beings to arise with a sense of caution and fear. When it comes to mealtime, the fire of hunger torments and compels, greedily devouring and insatiably consuming what is bloody and tainted. Therefore, the bell is struck to alert them, broadly causing sentient beings to arise with a sense of purity and cleanliness. When the sun is in the middle of the sky, people engage in buying and selling, flaunting their intelligence to intimidate the foolish, and scheming to benefit themselves. Therefore, the bell is struck to alert them, broadly causing sentient beings to arise with a sense of skillful means. At dusk, the yin and evil energies are strong, and with a single wrong thought, one may commit theft or adultery. Therefore, the bell is struck to alert them, broadly causing sentient beings to arise with a sense of fear. In the middle of the night, the mind and consciousness are both dim, dreams are inverted, and there is no awareness or knowledge. Therefore, the bell is struck to alert them, broadly causing sentient beings to arise with a sense of self-reflection. When a person dies, their spirit departs, wandering aimlessly in the darkness, not knowing where to go.'
是警之。廣令眾生起依歸心。如是等心。悉由中起。唸唸勿絕。證無上道。滿心古剎也。舊雖有鐘。形度小瑣。發響焦急。無從容韻。寺僧有宗遍募檀越。弋陽主簿葉天將捐財唱之。和者沓至。於是大體鈞模。采鳧氏法。規天地以為爐。翕陰陽以鼓氣。回祿騰焰。飛廉助威。神施鬼設。一瀉而就。徽以金索。懸而擊之。隱隱闐闐。滿虛空界。四生六道。濡滯幽冥。聽此法聲。悉皆解脫。茲勝事也。樂為頌云。人得是身不自愛重。貪殘暴忍長惡弗悛。劫劫輪迴歷盡苦報。如來悲憫以鐘代言。俾眾生聞警覺省悟。隨聲懺悔滋益善心。予適宰官代佛宣說。愿咸諦聽無量無邊。靖康初知磁州。康王再使金過磁。汝霖力止之。金人破真定。詔以汝霖為副元帥。從康王起兵入援。與金人大小十數戰。輒以少勝眾。金人憚之。呼曰宗爺。康王即位南京。汝霖入見。上疏陳恢復大計。其言洞達心法。識治體。其一事云。臣聞情生於愛。愛生於見。見生於目之所遇。與左右之所接所遇。所接果順於己則喜。喜則賞之。賞之者非懋其功也。賞其順己而已耳。所遇所接果逆於己則怒。怒則罰之。罰之者非罰其罪也。罰其逆己而已耳。如是則賞罰出于喜怒。喜怒出於逆順。可謂之公而無私乎。賞罰徇私。其何以礪世磨鈍。大有為于天下乎。聖人
【現代漢語翻譯】 現代漢語譯本： 這是警示之鐘。廣泛地引導眾生生起皈依之心。像這樣的心念，完全由此鐘聲而生起，唸唸不絕，最終證得無上菩提。滿心古剎也因此而更加圓滿。原先雖然有鐘，但形狀和尺寸都過於細小，發出的聲音也顯得焦躁急促，缺乏從容的韻味。寺里的僧人有宗四處募集捐款，弋陽主簿葉天將率先捐出自己的錢財來倡導此事，響應的人紛紛而至。於是，按照宏大的規模鑄造鐘的模具，採用了鳧氏鑄造的方法，以天地為熔爐，調和陰陽之氣來鼓動風箱，火神回祿騰起火焰，風神飛廉助長威勢，彷彿有神靈在施展，鬼斧在設計，一氣呵成。用金色的繩索繫住，懸掛起來敲擊它，發出隱隱約約、充滿空間的聲音，響徹整個虛空界。四生六道的眾生，以及那些滯留在幽冥之中的生靈，聽到這鐘聲，都能夠得到解脫。這是一件多麼殊勝的事情啊！因此，我樂於為此事作頌：人們得到了這個身體卻不自愛自重，貪婪殘暴，長久地作惡而不悔改，在劫難中不斷輪迴，經歷各種痛苦的報應。如來佛慈悲憐憫，用鐘聲來代替自己說法，讓眾生聽到警醒，覺悟醒悟，隨著鐘聲懺悔，增長善心。我作為地方官員，代替佛來宣說這些道理，希望大家都能認真諦聽，獲得無量無邊的功德。 靖康初年（1126年）我擔任磁州的地方長官。康王再次出使金國經過磁州，趙汝霖竭力阻止他前往。金人攻破真定后，朝廷下詔任命趙汝霖為副元帥，跟隨康王起兵進入救援。與金人進行了大小十幾次戰鬥，常常以少勝多。金人非常害怕他，稱他為『宗爺』。康王在南京即位后，趙汝霖入朝覲見，上書陳述恢復國家的重大計劃，他的言論深刻地闡明了心法，認識到治理國家的根本。其中有一件事是這樣說的：『我聽說情感產生於愛，愛產生於見，見產生於眼睛所看到的事物，以及左右之人所接觸的事物。所遇到和接觸到的事物如果順從自己的心意，就會高興，高興就會賞賜他們。賞賜他們並不是因為他們功勞很大，而是因為他們順從自己而已。所遇到和接觸到的事物如果違逆自己的心意，就會憤怒，憤怒就會懲罰他們。懲罰他們並不是因為他們犯了罪，而是因為他們違逆自己而已。像這樣，那麼賞罰就出于喜怒，喜怒出於是否順從自己，這能稱得上是公正而沒有私心嗎？賞罰如果徇私，又怎麼能夠磨礪世人的意志，成就一番大事業呢？』聖人
【English Translation】 English version: This is a bell of awakening. It widely guides sentient beings to arise a heart of refuge. Such thoughts, arise completely from the sound of this bell, continuous without ceasing, ultimately attaining the unsurpassed Bodhi. The ancient temple of Manxin is thus even more complete. Although there was a bell before, its shape and size were too small, and the sound it emitted was anxious and hurried, lacking a sense of composure. The temple monk Youzong raised donations everywhere, and Ye Tianjiang, the registrar of Yiyang, took the lead in donating his own money to advocate this matter, and those who responded came one after another. Thus, the mold for casting the bell was made according to a grand scale, and the method of the Fushi clan was adopted, using heaven and earth as the furnace, and harmonizing the yin and yang qi to drive the bellows. The fire god Huilu rose with flames, and the wind god Feilian increased the power, as if gods were performing and ghosts were designing, and it was completed in one go. It was tied with golden ropes, hung up and struck, making a faint, rumbling sound that filled the entire void. Sentient beings in the four births and six paths, as well as those lingering in the netherworld, can be liberated upon hearing this bell sound. What a wonderful thing this is! Therefore, I am happy to write a eulogy for this matter: People get this body but do not cherish themselves, greedy and cruel, doing evil for a long time without repentance, constantly reincarnating in calamities, experiencing all kinds of painful retribution. The Tathagata is compassionate and uses the bell sound to speak on his behalf, so that sentient beings can hear the warning, awaken and realize, repent with the bell sound, and increase good thoughts. As a local official, I am speaking these principles on behalf of the Buddha, and I hope that everyone can listen carefully and obtain immeasurable merit. In the early years of Jingkang (1126 AD), I served as the local official of Cizhou. Kang Wang went to the Jin Kingdom again and passed through Cizhou, Zhao Rulin tried his best to stop him from going. After the Jin people broke through Zhengding, the imperial court issued an edict appointing Zhao Rulin as the deputy marshal, and followed Kang Wang to raise troops to enter the rescue. He fought more than a dozen battles, large and small, with the Jin people, often winning more with less. The Jin people were very afraid of him and called him 'Master Zong'. After Kang Wang ascended the throne in Nanjing, Zhao Rulin entered the court to pay his respects and submitted a memorial stating the major plan to restore the country. His remarks profoundly clarified the mind-method and recognized the fundamentals of governing the country. One of the things he said was: 'I have heard that emotion arises from love, love arises from seeing, and seeing arises from what the eyes see, as well as what the people around you come into contact with. If what you encounter and come into contact with is in accordance with your own wishes, you will be happy, and if you are happy, you will reward them. Rewarding them is not because they have made great contributions, but because they are obedient to you. If what you encounter and come into contact with is contrary to your own wishes, you will be angry, and if you are angry, you will punish them. Punishing them is not because they have committed a crime, but because they are disobedient to you. If this is the case, then rewards and punishments are based on joy and anger, and joy and anger are based on whether they are obedient to you. Can this be called fair and without selfishness? If rewards and punishments are based on selfishness, how can they temper the will of the world and achieve great things?' The sage
無我故忘情。忘情故忘逆順。忘逆順故忘喜怒。故賞一善而天下之為善者勸。知其非私善也。罰一惡而天下之為惡者沮。亦知其非私惡也。一賞一罰。歸之至公。而我無容心焉。人其不心悅而誠服者乎。陛下所以號令天下。使人知所趨知所避。知所行知所止者。賞罰而已。昔文王一怒而安天下之民。武王亦一怒而安天下之民。是怒也。豈發於目之所遇與左右之所接哉。彼仇方橫肆兇慕。侵侮王室。臣愿陛下如文王武王。亦一怒而安天下之民。有賞有罰。惟平惟一。至於應酬萬幾。進退取予之際。斷之至公。以慰天下之望。尋以李伯紀薦知開封府兼留守事。遂修復京城。招降巨寇王善．楊進等百萬眾。河北諸山寨皆受節制。金人來攻輒敗去。疏請回鑾凡二十四上。高宗不從。建炎二年汝霖糾合諸將剋日大舉。會疽發於背。諸將入問疾。語之曰。吾以二帝蒙塵。積憤至此。汝等能殲敵則我死無恨。眾皆流涕。翼日風雨晝晦。汝霖連呼渡河者三。遂卒。贈觀文殿學士。謚忠簡。汝霖既卒。數日間將士散去者十五六。已而盡散去而中原不守矣。汝霖嘗作覽鏡偈曰。覽鏡影還在。掩鏡影還去。試問鏡中人。卻歸什麼處。又作休牧軒頌曰。空餘短笠與輕蓑。道作休時事更多。更向中間問訊息。夜深無奈月明何。同縣人陳允昌。字得
全。汝霖父執也。亦好佛法。屏居小室。宴坐湛然。離諸染著。年八十八將卒。飲沉水香湯三日恬然而逝。汝霖志其事而銘之曰。公坐一室。心自內觀。了知六塵。皆是幻妄。故於財色。盡欲遠離。方寸泊然。清凈圓滿。公無所住。子復何言(宋史．宗忠簡集)。
張德遠
名浚。漢州綿竹人也。政和八年登進士第。高孝兩朝再登政府。封魏國公。以恢復爲己任。遭讒被斥。志不少挫。士大夫視其進退以為憂喜。其用兵雖屢衄。人咸諒其忠不以為罪也。初居京師。遇處士譙定。教以熟讀論語。始有志於道。已而問法于圓悟禪師。師曰。巖頭云。卻物為上。逐物為下。若能於物上轉得疾。一切立在下風。德遠有省。呈偈曰。教外單傳佛祖機。本來無悟亦無迷。浮雲散盡青天在。日出東方夜落西。師囑之曰。公他日無忘護教。嘗作虎邱轉輪大藏記曰。虎邱號吳郡勝處。晉王珣與弟珉宅石澗之東西。已而舍為佛剎。本朝至道中革律為禪。紹與八年予謫居零陵。住持宗達以書抵予曰。我與紹隆同嗣法于圓悟禪師。隆嘗建立轉輪大藏。效彌勒示現體制。施軸于中。負戴其上。規模甚偉。方議卜築。隆適告寂。我夙夜究力。益勵精誠。再閱寒暑。功績甫就。平高益下。棟宇翼然。瑯函貝葉。輝燦焜耀。信士鄒珉目規口
{ "translations": [ "現代漢語譯本：", "全汝霖是我的父親的朋友，他也喜歡佛法。他隱居在一間小房間里，安靜地坐著，心境澄澈，遠離各種染著。八十八歲臨終時，他喝了沉香湯，三天後安詳地去世。我（指作者）記錄了他的事蹟並銘文說：『全公坐在一間小室裡，內心向內觀察，完全瞭解六塵（色、聲、香、味、觸、法）都是虛幻不實的。因此，對於錢財和美色，他都盡力遠離。他的內心平靜淡泊，清凈而圓滿。全公沒有執著于任何事物，我（指作者）還能說什麼呢？』（出自《宋史·宗忠簡集》）。", "", "張德遠，名浚，是漢州綿竹人。政和八年（1118年）考中進士。在宋高宗和宋孝宗兩朝，兩次擔任宰相。被封為魏國公。他以恢復中原為己任，但遭到讒言而被貶斥，但他志向沒有絲毫挫敗。士大夫們把他的是否被任用看作是憂愁或喜悅的事情。他用兵雖然屢次失敗，但人們都諒解他的忠心，不認為他有罪。他最初住在京城時，遇到隱士譙定，譙定教他熟讀《論語》，他才開始立志于道。後來，他向圓悟禪師請教佛法。圓悟禪師說：『巖頭禪師說，捨棄外物是上策，追逐外物是下策。如果能對外物運用自如，一切就能立於不敗之地。』張德遠有所領悟，呈上偈語說：『教外別傳的佛祖心法，本來就沒有開悟也沒有迷惑。浮雲散盡，青天依舊存在，太陽從東方升起，又向西方落下。』圓悟禪師囑咐他說：『你將來不要忘記護持佛法。』他曾經寫過《虎邱轉輪大藏記》，其中說：『虎邱是吳郡的勝地。晉朝的王珣和他的弟弟王珉，分別在石澗的東邊和西邊建宅居住。後來，他們把住宅舍棄，改建為佛寺。本朝至道年間（995-997年），將律宗改為禪宗。紹興八年（1138年），我被貶謫到零陵。住持宗達寫信給我說：『我和紹隆禪師一同師從圓悟禪師。紹隆禪師曾經建立轉輪大藏，效仿彌勒菩薩示現的體制，在中間設定轉軸，讓人揹負著轉動它。規模非常宏偉。正準備選擇地址建造時，紹隆禪師恰好去世。我日夜努力，更加精誠，經過兩年多的時間，才完成了這項功績。使地勢平坦，使高處降低，殿宇巍峨聳立。精美的經匣和貝葉經書，光彩奪目。信士鄒珉親自測量』", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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嘆。盡損所有獨力莊嚴。於我法中為大緣事。敢以請記。夫世變之興。其來有自。因欲生愛。因愛生貪。因貪生忿。欲愛貪忿是謂無明。展轉交攻激為斗亂。怨深禍結殆不偶然。我佛以清凈立教。使人迴心歸善。一念倘正。和氣自生。其于教化似非小補。是以有請而無愧。余聞佛為一大事因緣故出現於世。種種警喻發明空理。丁寧反覆務息塵勞。現大光明。饒益照耀。妙用神通不可思議。將見斯藏之成。睹相增信。由信趨善。宿習退轉。直證圓通。孝弟和睦之心油然而起。宜勤守護。用永其傳。大慧禪師居泉州。應德遠請入徑山。嘗遣其徒謙候德遠於長沙。德遠母秦國夫人。故奉佛。日常誦經禮拜。及謙至。因問徑山何以教人。謙言祇教人看狗子無佛性及竹篦子話。夫人退而習坐。力究前話。一夕忽有省。回看經文無滯。遂作偈寄呈大慧曰。逐日看經文。如逢舊識人。莫言頻有礙。一舉一回新。及卒。遺命供大慧一年以報激揚之恩。德遠從之。晚歲除醴泉觀使。寓餘干。日讀易不輟。書座右曰。慎言語。節飲食。致命遂志。反身修德。尋得疾卒。贈太師。謚忠獻(朱子文集．虎邱志．五燈會元)。
知歸子曰。予讀宗公上高宗諸䟽。本末貫徹。卓然命世才也。其于佛法的的見大意。故其轉物之智不窮。張公忠孝
【現代漢語翻譯】 現代漢語譯本：嘆息啊！他竭盡所有，獨自莊嚴佛寺，這對於我的佛法來說是一件大有助益的事情。我斗膽請求為他記述此事。世事變遷的發生，其來由是有原因的。因為慾望產生愛戀，因為愛戀產生貪婪，因為貪婪產生憤怒。慾望、愛戀、貪婪、憤怒，這被稱為無明。它們輾轉交相攻擊，激化為爭鬥和混亂。怨恨深重，災禍的結成並非偶然。我佛以清凈為立教之本，使人迴心向善。如果一個念頭端正，平和之氣自然產生。這對於教化世人來說，似乎並非微小的補益。因此，我有所請求而無愧疚。我聽說佛陀爲了一個重大的因緣而出現在世間，用種種警示和比喻來闡明空性的道理，反覆叮嚀，務必使眾生止息塵世的勞苦。佛陀展現大光明，饒益照耀眾生，其妙用神通不可思議。我將要看到這部佛經的完成，看到佛像而增加信心，由信心而趨向善良，過去的習氣逐漸消退，直接證得圓滿通達的境界。孝順父母、友愛兄弟、和睦相處的心情油然而生。應當勤加守護，使之永遠流傳下去。大慧禪師居住在泉州，應德遠的邀請前往徑山。他曾經派遣他的弟子謙去長沙拜候德遠。德遠的母親秦國夫人，一向信奉佛教，每天誦經禮拜。等到謙到達后，夫人就問謙徑山是如何教導人的。謙回答說：『只是教人蔘看狗子沒有佛性以及竹篦子的話頭。』夫人退回房間后就習禪靜坐，努力參究之前的話頭。一天晚上忽然有所領悟，回頭再看經文，就沒有滯礙之處了。於是作了一首偈寄給大慧禪師說：『每日觀看經文，如同遇到老朋友。不要說經常有阻礙，每一次舉起都是一番新意。』等到夫人去世后，留下遺命供養大慧禪師一年，以報答他激發和讚揚的恩德。德遠遵從了母親的遺命。晚年被授予醴泉觀使的官職，居住在餘干，每天手不釋卷地閱讀《易經》。他在座位旁邊寫著：『謹慎言語，節制飲食，捨棄生命來完成志向，反省自身來修養德行。』不久就得病去世了，被追贈為太師，謚號忠獻（朱熹文集．虎邱志．五燈會元）。 知歸子說：『我讀了宗澤公呈給高宗（1107-1187）的奏疏，首尾貫穿，真是卓越的濟世之才啊！他對於佛法的確有深刻的見解，所以他轉移事物的智慧無窮無盡。』張公忠孝
【English Translation】 English version: Alas! He exhausted all his possessions and single-handedly adorned the Buddhist temple. This is a great meritorious deed in my Dharma. I dare to request to record this matter. The rise of worldly changes has its origins. Desire gives rise to love, love gives rise to greed, and greed gives rise to anger. Desire, love, greed, and anger are called ignorance. They attack each other in turn, intensifying into strife and chaos. Deep resentment and the formation of disasters are not accidental. My Buddha establishes the teaching on the basis of purity, causing people to turn their hearts to goodness. If a single thought is upright, a harmonious atmosphere will naturally arise. This seems to be no small benefit to the edification of the world. Therefore, I have a request without shame. I have heard that the Buddha appeared in the world for a great cause, using various warnings and metaphors to explain the principle of emptiness, repeatedly urging people to stop the toil of the world. The Buddha manifests great light, benefiting and illuminating all beings, and his wonderful functions and supernatural powers are inconceivable. I am about to see the completion of this scripture, see the Buddha image and increase faith, from faith to goodness, the past habits gradually recede, and directly attain the realm of perfect understanding. The heart of filial piety to parents, brotherly love, and harmonious coexistence arises spontaneously. One should diligently protect it and make it last forever. Dahui Chan Master lived in Quanzhou and went to Jingshan at the invitation of Deyuan. He once sent his disciple Qian to Changsha to visit Deyuan. Deyuan's mother, Lady Qin, had always believed in Buddhism and recited scriptures and worshiped every day. When Qian arrived, the lady asked Qian how Jingshan taught people. Qian replied: 'It only teaches people to refer to the saying that the dog has no Buddha-nature and the bamboo stick.' After returning to her room, the lady practiced meditation and diligently studied the previous saying. One night, she suddenly had an epiphany, and when she looked back at the scriptures, there were no obstacles. So she wrote a verse and sent it to Dahui Chan Master, saying: 'Every day I read the scriptures, as if meeting an old friend. Don't say there are often obstacles, every time I raise it, it is a new meaning.' After the lady passed away, she left a will to support Dahui Chan Master for one year to repay his kindness of inspiring and praising her. Deyuan followed his mother's will. In his later years, he was granted the official position of Liquean Temple Commissioner and lived in Yugan, reading the Book of Changes every day without putting it down. He wrote next to his seat: 'Be careful in speech, restrain diet, give up life to fulfill ambition, and reflect on oneself to cultivate virtue.' Soon after, he fell ill and died, and was posthumously awarded the title of Grand Tutor, with the posthumous title of Zhongxian (Zhu Xi's Collected Works. Tiger Hill Records. Five Lamps Compendium). Zhigui Zi said: 'I have read the memorials presented by Duke Zongze to Emperor Gaozong (1107-1187) of Song Dynasty, from beginning to end, and he is truly an outstanding talent for saving the world! He does have a deep understanding of Buddhism, so his wisdom in transforming things is endless.' Duke Zhang was loyal and filial.
大節不后宗公。而機用則稍疏矣。其護法之誠不可沒也。因合而論之。
汪大紳云。出家乃大丈夫之事。非將相所能為。若宗忠簡公斯大丈夫矣。將相云乎哉。魏公蓋其同志。合傳之是也。 卍新續藏第 88 冊 No. 1646 居士傳
居士傳三十一
三李馮蔡二吳顏呂葛余張傳
李似之
初名彌遠。后易名彌遜。號普現居士。蘇州吳縣人也。大觀三年登第。官起居郎。久參圓悟禪師。一日早朝回。至天津橋馬躍。忽有省。通身汗流。直造天寧寺。適圓悟出門。遙見便喚曰。且喜居士大事了畢。似之厲聲曰。和尚眼花作么。圓悟便喝。似之亦喝。於是機鋒迅捷。每與圓悟問答當機不讓。以封事鯁切。貶知廬山縣。改奉嵩山祠。宣和末起知冀州。建炎三年復官起居郎。累遷至戶部侍郎。秦檜主和議。似之抗疏。力爭不可。檜邀至私第。以甘言要之。似之曰。彌遜受國厚恩。何敢見利忘義。顧今日之事。國人皆以為不可。獨有一去可報相公。檜默然。似之再上疏。爭益力。紹興九年出知端州。改漳州。明年乞罷職。隱連江西山。檜猶以前事為憾。削其籍。似之遂屏絕人事。筑庵以居十餘年。一日示微疾。索湯沐浴畢。作偈曰。漫說從來牧護。今日分明呈露。虛空拶倒須彌。說甚
【現代漢語翻譯】 現代漢語譯本： 大節方面不遜色于宗澤和趙鼎兩位忠臣，但在隨機應變方面稍有疏忽。但他護衛佛法的真誠是不可磨滅的。因此將他與魏公（魏良臣）合在一起立傳。
汪大紳說：『出家是大丈夫才能做的事，不是將相所能為的。如果說宗澤是忠簡公，那李彌遜就是大丈夫了，哪裡是普通的將相能比的呢？魏良臣也是他的同道中人，所以將他們合傳是合適的。』
《居士傳》第三十一
三李馮蔡二吳顏呂葛余張傳
李似之（李彌遜）
最初名叫彌遠，後來改名彌遜，號普現居士，是蘇州吳縣人。大觀三年（1109年）考中進士，官至起居郎。他長期參訪圓悟禪師。一天早朝回來，走到天津橋時馬突然驚跳，他忽然有所領悟，全身汗流浹背。直接前往天寧寺，恰巧圓悟禪師出門，遠遠看見他就說：『恭喜居士大事了結。』李似之厲聲說：『和尚你眼花了嗎？』圓悟禪師便喝斥一聲，李似之也喝斥一聲。從此以後，他機鋒迅捷，每次與圓悟禪師問答都毫不相讓。因為上書言事過於直率，被貶為廬山縣知縣，后改奉嵩山祠。宣和年間末年，被起用為冀州知州。建炎三年（1129年）恢復起居郎的官職，多次陞遷至戶部侍郎。秦檜主張議和，李似之上疏，極力爭辯不可議和。秦檜邀請他到私宅，用好話勸誘他。李似之說：『彌遜深受國家厚恩，怎敢見利忘義？況且今日之事，國人都認為不可行，除非我一死才能回報您。』秦檜沉默不語。李似之再次上疏，爭辯更加激烈。紹興九年（1139年）出任端州知州，后改任漳州知州。第二年請求辭官，隱居連江西山。秦檜仍然因為之前的事情懷恨在心，削除了他的官籍。李似之於是斷絕與外界的交往，建造菴舍居住十餘年。一天，他略感不適，讓人準備熱水沐浴完畢，作偈說：『休說從來小心守護，今日分明全部呈露。虛空拶倒須彌山（佛教用語，指宇宙中心），說什麼'
【English Translation】 English version: In terms of major principles, he was not inferior to the loyal ministers Zong Ze and Zhao Ding, but he was slightly negligent in adapting to circumstances. However, his sincerity in protecting the Dharma is undeniable. Therefore, he is combined with Duke Wei (Wei Liangchen) for a joint biography.
Wang Dashen said: 'Becoming a monk is something that only a great man can do, not something that generals and ministers can do. If Zong Ze is said to be Duke Zhongjian, then Li Mison is a great man, how can ordinary generals and ministers compare? Wei Liangchen is also his like-minded companion, so it is appropriate to combine their biographies.'
Biographies of Lay Buddhists, Thirty-first
Biographies of Three Lis, Feng, Cai, Two Wus, Yan, Lü, Ge, Yu, and Zhang
Li Sizhi (Li Mison)
Initially named Mi Yuan, later changed to Mi Xun, with the title Layman Puxian, he was a native of Wu County, Suzhou. In the third year of Daguan (1109), he passed the imperial examination and became a court attendant. He frequently visited Chan Master Yuanwu. One day, returning from the early court session, his horse suddenly jumped on Tianjin Bridge, and he suddenly had an epiphany, sweating profusely. He went directly to Tianning Temple, where Chan Master Yuanwu happened to be going out. Seeing him from afar, he said, 'Congratulations, Layman, your great matter is settled.' Li Sizhi said sternly, 'Are you blind, monk?' Chan Master Yuanwu then shouted, and Li Sizhi also shouted. From then on, his wit was quick, and he never yielded in his dialogues with Chan Master Yuanwu. Because he submitted memorials that were too straightforward, he was demoted to the magistrate of Lushan County, and later reassigned to worship at Songshan Shrine. At the end of the Xuanhe era, he was reinstated as the prefect of Jizhou. In the third year of Jianyan (1129), he was restored to the position of court attendant, and repeatedly promoted to Vice Minister of the Ministry of Revenue. When Qin Hui advocated peace talks, Li Sizhi submitted a memorial, strongly arguing against it. Qin Hui invited him to his private residence, trying to persuade him with sweet words. Li Sizhi said, 'Mi Xun has received great favor from the country, how dare I forget righteousness for profit? Moreover, everyone in the country believes that today's matter is not feasible, unless I die to repay you.' Qin Hui was silent. Li Sizhi submitted another memorial, arguing even more fiercely. In the ninth year of Shaoxing (1139), he was appointed as the prefect of Duanzhou, and later reassigned as the prefect of Zhangzhou. The following year, he requested to resign and retired to the West Mountain of Lianjiang. Qin Hui still resented him for the previous matter and removed him from the official register. Li Sizhi then severed contact with the outside world and built a hermitage to live in for more than ten years. One day, he felt slightly unwell and asked for hot water to bathe. After bathing, he composed a verse, saying, 'Stop saying that you have been carefully guarding all along, today clearly reveal everything. Crush Mount Sumeru (Buddhist term, referring to the center of the universe), what to say'
向上一路。遂擲筆趺坐而逝。既朝廷思其忠。復敷文閣待制。同時趙表之者。名令衿。太祖五世孫也。參圓悟于甌阜。圓悟曰。此事要得相應。直須死一回方得。表之得旨。嘗自疏曰。家貧遭劫。誰知盡底。不存空室無人。幾度賊來亦打。圓悟囑令加護(宋史．五燈會元．夷堅志)。
李德遠
名浩。建昌人。紹興中進士。累官吏部侍郎。立朝忠憤激烈。言切時弊。人不敢幹以私。嘗讀首楞嚴經如遊舊國。后造明果。問法于應庵。應庵揕其胸曰。侍郎死後向甚處去。德遠駭然汗下。應庵喝出。德遠退而力究。不旬日徑躋堂奧。以偈寄同參嚴康朝曰。門有孫臏鋪。家存甘贄妻。夜眠還早起。誰悟復誰迷。康朝。湖州長興人。參應庵得旨。作頌曰。趙州狗子無佛性。我道狗子佛性有。驀然言下自知歸。從茲不信趙州口。著精神。自抖擻。隨人背後無好手。騎牛覓牛笑殺人。如今始覺從前謬。又有鬻胭脂者亦久參應庵。頗自負。德遠贈以偈曰。不塗紅粉自風流。往往禪徒到此休。透過古今圈䙡后。卻來者里吃拳頭。德遠后為夔路帥。卒于官(宋史．續燈存稿．增集續傳燈錄)。
李漢老
名邴。濟州任城人也。登崇寧五年第。紹興初官資政殿學士。立朝挺挺有大節。屢陳戰守之䇿。不報。歸老泉州
【現代漢語翻譯】 現代漢語譯本： 向上一路：於是丟下筆，結跏趺坐而逝。之後朝廷感念他的忠誠，追贈為敷文閣待制。同時有位名叫趙表之的人，字令衿，是宋太祖的五世孫。他向圓悟禪師請教於甌阜。圓悟禪師說：『這件事要達到相應的境界，必須死過一回才行。』趙表之領悟了其中的旨意，曾經自己陳述說：『家境貧寒遭遇搶劫，誰知道被搶得一乾二淨。空蕩蕩的屋子一個人也沒有，強盜幾次來也白打。』圓悟禪師囑咐（他人）要加以保護。（出自《宋史·五燈會元·夷堅志》）
李德遠 字浩，建昌人。紹興年間（1131-1162）考中進士，歷任吏部侍郎。在朝廷上忠誠憤慨，言辭懇切地指出時弊，人們不敢用私事來干擾他。曾經讀《首楞嚴經》如同遊覽舊地。後來拜訪明果禪師，嚮應庵禪師問法。應庵禪師用手捶打他的胸口說：『侍郎死後要到哪裡去？』李德遠驚恐得汗流浹背。應庵禪師大喝一聲。李德遠退下後努力鉆研，不到十天就深入堂奧。他寫了一首偈語寄給同參嚴康朝說：『門前有孫臏的兵法，家中還有孟光那樣的賢妻。晚上睡覺還早起，誰能領悟誰又迷惑？』嚴康朝，湖州長興人，參拜應庵禪師后領悟了其中的旨意，作頌說：『趙州禪師說狗子沒有佛性，我說狗子有佛性。忽然在言語之下自己知道了歸宿，從此不再相信趙州禪師的話。』振作精神，自我奮發。跟隨在別人背後沒有好手。騎著牛找牛真是笑死人，如今才發覺從前是多麼荒謬。』還有一位賣胭脂的人也長期參拜應庵禪師，頗為自負。李德遠贈送他一首偈語說：『不塗紅粉也自然風流，往往禪宗之徒到此就停止了。透過古今的圈套之後，卻要在這裡吃拳頭。』李德遠後來擔任夔路帥，死在任上。（出自《宋史·續燈存稿·增集續傳燈錄》）
李漢老 字邴，濟州任城人。崇寧五年（1106）考中進士。紹興初年擔任資政殿學士。在朝廷上正直不阿，有偉大的節操，多次陳述戰守的策略，沒有被採納，於是回到泉州養老。
【English Translation】 English version: Advancing on the Upward Path: Thereupon, he threw down his pen, sat in the lotus position, and passed away. Later, the court, thinking of his loyalty, posthumously granted him the title of Attendant in the Hall of Literary Profundity. At the same time, there was a person named Zhao Biaozhi (趙表之) (personal name Lingjin (令衿)), a fifth-generation descendant of Emperor Taizu (太祖) (960-976) of the Song Dynasty. He consulted with Zen Master Yuanwu (圓悟) at Oufu. Yuanwu said, 'This matter requires achieving correspondence; one must die once to attain it.' Biaozhi understood the meaning. He once stated, 'My family is poor and has suffered robbery; who knows that everything has been taken away completely. The empty house is without anyone; the thieves come several times in vain.' Yuanwu instructed (others) to protect him. (From 'Song History,' 'Five Lamps Meeting Source,' 'Yijian Zhi')
Li Deyuan Personal name Hao (浩), a native of Jianchang. He passed the imperial examination in the Shaoxing era (1131-1162) and successively served as Vice Minister of the Ministry of Personnel. In the court, he was loyal and indignant, earnestly pointing out the malpractices of the time, and people dared not interfere with him with private matters. He once read the 'Shurangama Sutra' as if touring an old country. Later, he visited Mingguo and asked Ying'an about the Dharma. Ying'an struck his chest and said, 'Where will the Vice Minister go after death?' Deyuan was terrified and sweated profusely. Ying'an shouted. Deyuan retreated and diligently studied, and within ten days, he reached the inner sanctum. He wrote a verse to his fellow practitioner Yan Kangchao, saying, 'There is Sun Bin's (孫臏) military strategy at the door, and Gan Zhi's (甘贄) wife at home. Sleeping early and rising early, who can understand and who is confused?' Kangchao, a native of Changxing, Huzhou, understood the meaning after visiting Ying'an and composed a eulogy, saying, 'Zen Master Zhaozhou (趙州) said that a dog has no Buddha-nature, but I say that a dog has Buddha-nature. Suddenly, under the words, I knew my destination, and from then on, I no longer believed in Zhaozhou's words.' Cheer up and rouse yourself. Following behind others is not a good hand. Riding an ox to find an ox is laughable; now I realize how absurd it was before.' There was also a rouge seller who had been visiting Ying'an for a long time and was quite self-satisfied. Deyuan gave him a verse, saying, 'Not applying rouge is also naturally charming; often Zen followers stop here. After passing through the traps of ancient and modern times, you have to take a beating here.' Later, Deyuan served as the commander of Kui Road and died in office. (From 'Song History,' 'Continued Lamp Manuscript,' 'Supplemented Collection of Continued Transmission of the Lamp')
Li Hanlao Personal name Bing (邴), a native of Rencheng, Jizhou. He passed the imperial examination in the fifth year of Chongning (1106). In the early years of Shaoxing (1131-1162), he served as Academician of the Zizheng Hall. In the court, he was upright and had great integrity, repeatedly presenting strategies for war and defense, but they were not adopted, so he returned to Quanzhou to retire.
。語具宋史。中大慧禪師方住泉南長樂庵。漢老數往叩擊。一日大慧舉自頌趙州庭前柏樹子話拈云。庭前柏樹子。今日重新舉。打破趙州關。特地尋言語。敢問大眾。既是打破趙州關。因甚特地尋言語。良久云。當初將為茅長短。燒了原來地不平。漢老忽然有省。別後以書告曰。邴平生學解盡落情見。一取一舍如衣壞絮行草棘中。適自纏繞。今一笑頓適。欣幸可量。頃有可自驗者三。一事無逆順隨緣即應不留胸中。二宿習濃厚不加排遣自爾輕微。三古人公案舊所茫然時復瞥地。但恐得少為足。當擴而充之。愿更加提誨。大慧答書曰。但盡凡情。別無聖解。公既一笑豁開正眼訊息。頓亡得力不得力。如人飲水。冷暖自知矣。然日用之間。當依黃面老子所言。刳其正性。除其助因。違其現業。此乃了事漢。無方便中真方便。無修證中真修證也。漢老遂命工圖大慧像。奉之終身。卒謚文敏(宋史．大慧年譜．語錄)。
馮濟川
名楫蜀。遂寧人也。由太學登第。初參佛眼遠禪師。一日同佛眼經行。偶有童子吟曰。萬象之中獨露身。佛眼拊濟川背曰好聻。濟川於是有省。紹興七年除給事中。會大慧杲禪師就明慶寺開堂。濟川進見。大慧下座次。濟川問曰。和尚常言。不作這蟲豸。為什麼今日敗闕。大慧曰。盡大地
【現代漢語翻譯】 現代漢語譯本：語出《宋史》。當時大慧禪師住在泉南長樂庵。漢老多次前去請教。一日，大慧禪師舉起自己所作的趙州庭前柏樹子話的頌詞，說道：『庭前柏樹子，今日重新舉。打破趙州關，特地尋言語。』敢問各位，既然是打破了趙州關，為什麼還要特地尋找言語？停頓片刻，又說：『當初還以為是茅草長短不齊，燒了才知道原來是地不平。』漢老忽然有所領悟。之後寫信告訴大慧禪師說：『我邴平生所學的知解都落入了情見之中，一取一舍就像破爛的衣服纏繞在帶刺的草叢中，讓自己困頓不堪。如今一笑頓悟，欣喜之情難以言表。近來有三件事可以自我驗證：一是做事沒有逆順之分，隨緣應付，不留於心；二是宿習深厚，不加排遣，自然減輕；三是對古人的公案，以前茫然不解，現在時常有所領悟。』只是擔心自己得少為足，應當擴充它。希望您能更加提攜教誨。大慧禪師回信說：『只要去除凡情，別無聖解。您既然一笑豁開正眼，頓然忘卻得力與不得力，就像人飲水，冷暖自知。』然而在日常生活中，應當依照黃面老子（釋迦牟尼佛）所說，『刳其正性，除其助因，違其現業』，這才是了事漢，是無方便中的真方便，無修證中的真修證啊。漢老於是命工匠畫了大慧禪師的畫像，終身供奉。去世后謚號文敏（《宋史．大慧年譜．語錄》）。 馮濟川，名楫，是蜀地遂寧人。通過太學考試中了進士。起初參拜佛眼遠禪師。一日，與佛眼禪師一同經行，恰好有個童子吟誦道：『萬象之中獨露身。』佛眼禪師拍著濟川的背說：『好啊！』濟川因此有所領悟。紹興七年（1137年）被任命為給事中。適逢大慧杲禪師在明慶寺開堂，濟川前去拜見。大慧禪師走下座位后，濟川問道：『和尚您常說，不作這蟲豸（比喻無知無覺），為什麼今天卻失敗了呢？』大慧禪師說：『盡大地（整個世界）都是蟲豸。』
【English Translation】 English version: This is from the 'History of the Song Dynasty'. At that time, Chan Master Dahui was residing at Changle Hermitage in Quannan. Han Lao frequently went to him for instruction. One day, Dahui cited his own verse on Zhaozhou's cypress tree in the courtyard, saying: 'The cypress tree in the courtyard, I raise it again today. Breaking through Zhaozhou's barrier, I deliberately seek words.' I dare to ask everyone, since you have broken through Zhaozhou's barrier, why do you deliberately seek words? After a moment of silence, he added: 'At first, I thought the thatch was uneven, but after burning it, I realized the ground was uneven.' Han Lao suddenly had an awakening. Later, he wrote a letter to Dahui, saying: 'All my learning and understanding have fallen into emotional views. Taking and giving are like tattered clothes entangled in thorny bushes, making me miserable. Now, a smile brings sudden enlightenment, and my joy is immeasurable. Recently, there are three things that I can verify myself: First, there is no distinction between favorable and unfavorable circumstances, I respond according to conditions and do not dwell on them in my mind; second, deep-rooted habits, without forced suppression, naturally become lighter; third, I used to be ignorant of the ancient cases, but now I often have glimpses of understanding.' I am just afraid of being content with little, and I should expand it. I hope you can give me more guidance and instruction. Dahui replied in a letter: 'Just remove worldly emotions, there is no sacred understanding. Since you have opened your true eye with a smile, you have suddenly forgotten whether you have gained strength or not, just like a person drinking water, knowing the temperature for themselves.' However, in daily life, you should follow what the Yellow-faced Old Man (Sakyamuni Buddha) said, 'Hollow out your true nature, remove your auxiliary causes, and violate your present karma.' This is a person who has finished their affairs, the true convenience in no convenience, the true cultivation in no cultivation.' Han Lao then commissioned a craftsman to paint a portrait of Dahui, which he enshrined for the rest of his life. He was posthumously named Wenmin (from 'History of the Song Dynasty, Dahui's Chronological Biography, Sayings'). Feng Jichuan, named Ji, was from Suining in Shu. He passed the imperial examination through the Taixue (Imperial Academy). Initially, he visited Chan Master Foyan Yuan. One day, while walking with Foyan, a boy happened to recite: 'The body is uniquely revealed among all phenomena.' Foyan patted Jichuan's back and said, 'Good!' Jichuan thus had an awakening. In the seventh year of Shaoxing (1137 AD), he was appointed as a consultant official. Coincidentally, Chan Master Dahui Gao was opening a hall at Mingqing Temple, and Jichuan went to visit him. After Dahui stepped down from his seat, Jichuan asked: 'Venerable, you often say, 'Do not act like these insects (metaphor for ignorance),' why have you failed today?' Dahui said: 'The entire earth (the whole world) is full of insects.'
是個杲上座。你作么生見。濟川擬議。大慧便掌之。明年濟川依大慧坐夏山中。日止一食。長坐不臥。一日大慧舉藥山初參石頭及馬祖因緣。濟川復有省。因舉呈大慧曰。恁么也不得。蘇嚕娑婆訶。不恁么也不得。㗭唎娑婆訶。恁么不恁么總不得。蘇嚕㗭唎娑婆訶。大慧印以偈曰。梵語唐言打成一塊。咄哉俗人。得此三昧。既而兼修凈業。作彌陀懺儀。嚐出帥瀘南。率道俗作繫念會。以西方為歸。時經建炎兵亂。后名剎藏經多殘毀。乃捐俸錢造大藏經四十八所。小藏四大部者。亦如其數分貯諸剎。後知邛州。二十三年秋乞休。預報親知期以十月三日告終。至期令后廳置高座。見客如平時。日將午。具衣冠。望闕肅拜。請漕使攝州事。著僧衣據高座。囑諸官吏道俗各宜向道。建立法幢。遂拈拄杖按膝泊然坐化。漕使曰。安撫去住如此自由。何不留一偈以表異跡。濟川復張目索筆書曰。初三十一。中九下七。老人言盡。龜哥眼赤。有語錄頌古行於世(大慧年譜．五燈會元)。
蔡子應
名樞閩。興化人也。紹興初官吏部郎中。家居日請大慧住靈巖天宮庵。與李漢老同咨法要。既而以書自通所得曰。樞近看狗子無佛性話。恰似平地釘個系驢橛子。一除除卻。頓覺廓然。本無掛礙。見得竹篦子徹底分明。自己腳根
【現代漢語翻譯】 現代漢語譯本 是位杲上座。你如何理解？濟川想要評論，大慧便打了他。第二年，濟川跟隨大慧在山中坐夏安居，每天只吃一頓飯，長時間禪坐不睡覺。一天，大慧舉出藥山禪師最初參拜石頭禪師以及馬祖禪師的因緣公案。濟川再次有所領悟，於是舉出來呈給大慧說：『這樣也不行，蘇嚕娑婆訶（Sūru Suōpóhē，真言）。那樣也不行，㗭唎娑婆訶（Hōnglī Suōpóhē，真言）。這樣那樣都不行，蘇嚕㗭唎娑婆訶（Sūru Hōnglī Suōpóhē，真言）。』大慧用偈語印可說：『梵語和漢語打成一片，可嘆啊，世俗之人，竟然得到這種三昧（Sā昧，正定）。』之後兼修凈土法門，創作《彌陀懺儀》。曾經出任瀘南的統帥，帶領僧人和百姓舉行繫念法會，以西方凈土為歸宿。當時正經歷建炎（Jiànyán，南宋高宗年號，1127-1130年）年間的戰亂，許多名剎的藏經大多殘缺毀壞。於是捐出自己的俸祿，建造大藏經四十八所，小藏四大部，也按照這個數量分藏在各個寺廟。後來擔任邛州知州。紹興（Shàoxīng，南宋高宗年號，1131-1162年）二十三年秋天請求退休，預先告知親友自己將在十月初三圓寂。到了那天，讓后廳設定高座，會見客人如同平時一樣。將近中午時，穿戴好衣帽，向皇宮方向恭敬地拜別。請漕使代理州事，穿上僧衣，坐在高座上，囑咐各位官吏和道俗各自努力向道，建立法幢。於是拿起拄杖，按著膝蓋，安然坐化。漕使說：『安撫使的來去如此自由，為什麼不留下一首偈語來表明奇異的行跡？』濟川又睜開眼睛，索要筆寫道：『初三十一，中九下七，老人言盡，龜哥眼赤。』有語錄和頌古流傳於世（見《大慧年譜》、《五燈會元》）。蔡子應，名樞閩，興化人。紹興（Shàoxīng，南宋高宗年號，1131-1162年）初年擔任吏部郎中。在家時，請大慧禪師住在靈巖天宮庵。與李漢老一同請教佛法要義。之後用書信表達自己所悟到的道理說：『我最近看『狗子無佛性』的話頭，恰似在平地上釘一個拴驢的橛子，一旦去除掉，頓時覺得空曠開闊，本來就沒有掛礙。見到竹篦子徹底分明，看清了自己的腳跟。』 蔡子應，名樞閩，興化人也。紹興初官吏部郎中。家居日請大慧住靈巖天宮庵。與李漢老同咨法要。既而以書自通所得曰。樞近看狗子無佛性話。恰似平地釘個系驢橛子。一除除卻。頓覺廓然。本無掛礙。見得竹篦子徹底分明。自己腳根
【English Translation】 English version This is Zen Master Gao. What is your understanding? When Ji Chuan attempted to comment, Da Hui slapped him. The following year, Ji Chuan stayed with Da Hui in the mountains for the summer retreat, eating only one meal a day and meditating without lying down for long periods. One day, Da Hui brought up the story of how Zen Master Yaoshan initially visited Zen Master Shitou and Zen Master Mazu. Ji Chuan had another realization and presented it to Da Hui, saying, 'Like this is not right, Sūru Suōpóhē (真言, mantra). Not like this is not right, Hōnglī Suōpóhē (真言, mantra). Like this or not like this is not right, Sūru Hōnglī Suōpóhē (真言, mantra).' Da Hui affirmed him with a verse, saying, 'Sanskrit and Chinese are mixed into one. Alas, worldly people, actually attain this Samadhi (Sā昧, concentration).' Afterwards, he also cultivated the Pure Land practice, composing the 'Amitabha Repentance Ritual.' He once served as the commander of Lunan, leading monks and laypeople in a mindfulness practice, taking the Western Pure Land as their destination. At that time, during the Jianyan (建炎, reign of Emperor Gaozong of Southern Song Dynasty, 1127-1130) period of war, many sutras in famous temples were damaged or destroyed. So he donated his salary to build forty-eight Tripitaka repositories, and the four major parts of the smaller Tripitaka were also stored in various temples in the same quantity. Later, he served as the prefect of Qiongzhou. In the autumn of the twenty-third year of Shaoxing (紹興, reign of Emperor Gaozong of Southern Song Dynasty, 1131-1162), he requested retirement, informing his relatives and friends in advance that he would pass away on the third day of the tenth month. On that day, he had a high seat set up in the back hall and met guests as usual. Near noon, he put on his robes and hat, respectfully bowed towards the imperial palace. He asked the transport commissioner to act as the prefect, put on his monastic robes, and sat on the high seat, instructing the officials and laypeople to strive towards the Way and establish the Dharma banner. Then he took his staff, pressed his knees, and passed away peacefully while sitting. The transport commissioner said, 'The pacification commissioner comes and goes so freely, why not leave a verse to show your extraordinary traces?' Ji Chuan opened his eyes again, asked for a pen, and wrote, 'The beginning is thirty-one, the middle is nine and the end is seven, the old man has said all, the turtle brother's eyes are red.' His recorded sayings and verses are circulated in the world (see 'Da Hui's Chronological Biography' and 'Wudeng Huiyuan'). Cai Ziying, named Shu Min, was from Xinghua. In the early years of Shaoxing (紹興, reign of Emperor Gaozong of Southern Song Dynasty, 1131-1162), he served as the Deputy Minister of the Ministry of Personnel. While at home, he invited Zen Master Da Hui to stay at the Lingyan Tiangong Hermitage. He and Li Hanlao consulted on the essentials of the Dharma. Later, he expressed his understanding in a letter, saying, 'Recently, I have been contemplating the saying 'A dog has no Buddha-nature,' which is like hammering a stake into the ground to tie a donkey. Once it is removed, one suddenly feels vast and open, originally without any obstacles. Seeing the bamboo whisk completely clearly, seeing one's own footing.'
下一段大事明如皎日。廓若太虛。從本以來不生不滅不變不易。赤骨歷著一絲毫不得。直饒千佛出世亦無摸索處。菩提煩惱真如涅槃皆為剩法。因作頌曰。雲門篦子。逢人便舉。有眼無睛。徒勞下語。又曰。狗子無佛性。截斷衲僧命。打破趙州關。識得雲門病。大慧可之。已而大慧在衡陽聞李漢老卒。遣僧吊之。嘆曰。泉南道友零落殆盡。今惟蔡郎中一人而已。不若生祭之。乃為文曰。致祭于靈巖山下半風半顛大脫空居士之靈。惟靈。鐵器市裡牙人。脫空場中主將。黑豆換人眼睛。只做這般伎倆。將謂閻老不知。一向起模畫㨾。而今死去見渠。看你有何憑仗。鑊湯爐炭橫行。劍樹刀山逆上。我儂聞說欣然。呆漢攢眉惆悵。人情敢不周旋。薄奠聊陳供養。郭郎線斷俱休。嗚呼哀哉尚饗。僧未至而子應卒矣。復系以辭曰。嗚呼。始以前文與公相戲。此意未達公已瞥地。二俱偶然。初無實義。公既去矣。文焉敢棄。就而祭之。是法如是。建州劉子羽。名彥修。紹興中知泉州。亦參大慧。看柏樹話有省。頌曰。趙州柏樹太無端。境上追尋也大難。處處綠楊堪繫馬。家家門底透長安(大慧年譜［續燈存稿］)。
吳元昭
名偉明。邵武人。南宋初官學士。嘗閱華嚴梵行品自謂有悟入處。大慧見其所為。䟦語曰。此人
【現代漢語翻譯】 現代漢語譯本： 接下來要發生的大事像太陽一樣明亮，空曠得像虛空一樣。從根本上來說，它不生不滅，不變不異。一絲一毫的偏差都不能有。即使千佛出世也無法摸索到它的軌跡。菩提（覺悟），煩惱，真如（事物本來的樣子），涅槃（寂滅）都成了多餘的說法。因此作頌說：雲門（雲門宗）的篦子（比喻精闢的禪法），遇到人就舉起來（展示），有眼睛卻看不見（指不能理解），徒勞地發表言論。又說：狗子沒有佛性（指不執著于表象），截斷了修行人的命根（指破除其執念），打破了趙州（趙州禪師）的關隘（指突破禪修的障礙），才能識得雲門（雲門宗）的病癥（指其禪法的特點）。大慧（大慧宗杲禪師）認可了這些說法。 之後，大慧（大慧宗杲禪師）在衡陽聽到李漢老去世的訊息，派僧人去弔唁，感嘆說：泉南（泉州）的道友幾乎都凋零殆盡了，現在只剩下蔡郎中一人了。不如為他舉行生祭。於是寫了祭文說：祭奠于靈巖山下半瘋半癲、徹底放空的居士之靈。您啊，是鐵器市場里的牙人（中間商），是脫空場中的主將（指善於空談），用黑豆換人的眼睛（比喻以假亂真），一直做著這樣的伎倆。還以為閻王爺不知道，一直照著樣子模仿。現在死了去見他，看你有什麼憑仗？鑊湯爐炭（地獄刑具）橫行，劍樹刀山（地獄景象）逆上。我聽說這些很高興，呆漢（指不理解的人）卻皺著眉頭惆悵。人情世故怎能不周旋，略備薄奠聊表供養。郭郎（指郭象，以其玄學思想聞名）的線斷了，一切都結束了。嗚呼哀哉，請享用祭品。 僧人還沒到，蔡郎中就去世了。又附上祭辭說：嗚呼，起初用前文與您開玩笑，這個意思您還沒明白就去世了。這兩件事都是偶然發生的，本來就沒有實際意義。您既然已經去世了，這祭文怎能丟棄？就用它來祭奠您吧，佛法就是這樣。建州（福建建甌）的劉子羽，名彥修，紹興（1131-1162）年間擔任泉州知州，也曾參訪大慧（大慧宗杲禪師），看柏樹話頭有所領悟，作頌說：趙州（趙州禪師）的柏樹太無端，在境上追尋也太難。處處綠楊（柳樹）都可繫馬，家家門底都通長安（都城）。（大慧年譜［續燈存稿］） 吳元昭，名偉明，邵武人。南宋初年擔任學士。曾經閱讀《華嚴經·梵行品》，自認為有所領悟。大慧（大慧宗杲禪師）看到他所寫的，跋語說：這個人...
【English Translation】 English version: The great events to follow will be as bright as the sun and as vast as the empty sky. From the very beginning, they are neither born nor extinguished, neither changed nor altered. There must not be the slightest deviation. Even if a thousand Buddhas were to appear in the world, they would find nothing to grasp. Bodhi (enlightenment), afflictions, Tathata (suchness), and Nirvana (cessation) are all superfluous concepts. Therefore, a verse is composed: Yunmen's (Yunmen School) comb (a metaphor for profound Chan teachings), is raised to everyone it meets (displayed), but those with eyes cannot see (referring to those who cannot understand), and their words are in vain. It is also said: A dog has no Buddha-nature (referring to non-attachment to appearances), severing the life-root of monks (referring to breaking their attachments), breaking through Zhaozhou's (Zen Master Zhaozhou) barrier (referring to overcoming obstacles in Chan practice), only then can one recognize Yunmen's (Yunmen School) illness (referring to the characteristics of its Chan teachings). Dahui (Zen Master Dahui Zonggao) approved of these sayings. Later, Dahui (Zen Master Dahui Zonggao) heard the news of Li Hanlao's death in Hengyang and sent a monk to offer condolences, lamenting: The fellow practitioners in Quanzhou are almost all withered away, and now only Cai Langzhong remains. It would be better to hold a living sacrifice for him. So he wrote a eulogy saying: Offering sacrifices to the spirit of the half-mad, half-crazy, completely detached recluse under Lingyan Mountain. You, sir, were a broker in the ironware market, a general in the empty talk arena (referring to being good at empty talk), exchanging people's eyes with black beans (a metaphor for substituting the false for the genuine), always doing such tricks. You thought Yama (the King of Hell) didn't know, and you kept imitating the pattern. Now that you are dead and going to see him, what will you rely on? Cauldrons of boiling soup and charcoal braziers (instruments of hell) are rampant, and sword trees and knife mountains (scenes of hell) rise up against you. I am delighted to hear of these things, but foolish people (referring to those who do not understand) frown and are sad. How can human affairs not be attended to? I offer a meager sacrifice to show my respect. Guo Lang's (referring to Guo Xiang, known for his Xuanxue thought) thread is broken, and everything is over. Alas, may you enjoy the offerings. Before the monk arrived, Cai Langzhong passed away. He added a eulogy saying: Alas, at first I joked with you in the previous text, but you passed away before you understood the meaning. These two things happened by chance and had no real meaning. Now that you have passed away, how can I discard this eulogy? I will use it to sacrifice to you, such is the Dharma. Liu Ziyu of Jianzhou (Jian'ou, Fujian), named Yanxiu, served as the prefect of Quanzhou during the Shaoxing (1131-1162) period. He also visited Dahui (Zen Master Dahui Zonggao) and had some understanding of the cypress tree koan, composing a verse: Zhaozhou's (Zen Master Zhaozhou) cypress tree is too unreasonable, it is too difficult to seek it in the realm. Green willows (willow trees) everywhere can be used to tether horses, and every door leads to Chang'an (the capital). (Dahui's Chronological Biography [Continued Lamp Manuscript]) Wu Yuanzhao, named Weiming, was from Shaowu. In the early Southern Song Dynasty, he served as an academician. He once read the 'Brahmacarya Chapter' of the Avatamsaka Sutra and claimed to have gained some understanding. Dahui (Zen Master Dahui Zonggao), seeing what he had written, added a postscript saying: This person...
只悟得無梵行而已。既謁大慧呈解。大慧不許。併爲痛說禪病。因舉狗子無佛性話。元昭疑之。留庵十日。呈解二十次俱不許。因語之曰。不須呈伎倆。直須啐地折爆地斷方了得生死。即辭去。道次延平。忽然契悟。因將室中所舉因緣連書數頌。其一云。不是心。不是佛。不是物。通身一串金鎖骨。趙州親見老南泉。解道鎮州出蘿蔔。大慧證以偈曰。通身一串金鎖骨。堪與人天為軌則。要識臨濟小廝兒。便是當年白拈賊。其法友彌光和之曰。通身一串金鎖骨。正眼觀來猶剩物。縱使當機覿面提。敢保居士猶未徹(大慧年譜)。
吳十三者
遺其名。建寧仙州人。紹興中給侍開善謙公參究頗力。忽于夜中有省。占偈曰。元來無縫罅。觸著便光輝。既是千金寶。何須彈雀兒。開善答之曰。啐地折時真慶快。死生凡聖盡平沉。仙州山下呵呵笑。不負相期宿昔心(續燈存稿)。
如如居士顏丙者
雪峰然公嗣也。嘗作三教詠曰。硬似綿團軟似鐵。六月炎天一點雪。露柱燈籠笑點頭。啞子得夢向誰說。古來三教強安名。如來杜口于磨竭。夫子謂默而識之。老聃謂大辨若訥。直饒剖破作一家。不免落在第二月。又頌子湖狗話曰。貧家無所有。只養一隻狗。便是佛出來。也須遭一口。著勸修凈業文行於世(
【現代漢語翻譯】 現代漢語譯本： 元昭只是領悟到沒有梵行（brahmacarya，清凈行）而已。他去拜見大慧禪師，呈上自己的理解，大慧禪師不認可，併爲他深刻地講解了禪病。大慧禪師舉了『狗子無佛性』的話頭，元昭對此感到疑惑，在庵中住了十天，呈上理解二十次，大慧禪師都不認可。於是大慧禪師對他說：『不需要展示你的技巧，直接啐地折爆地斷，才能了斷生死。』元昭於是告辭離開。在前往延平的路上，忽然開悟。於是將室內所舉的因緣，連續寫了數首偈頌，其中一首說：『不是心，不是佛，不是物，通身一串金鎖骨。趙州親見老南泉，解道鎮州出蘿蔔。』大慧禪師用偈語印證說：『通身一串金鎖骨，堪與人天為軌則。要識臨濟小廝兒，便是當年白拈賊。』他的法友彌光和偈說：『通身一串金鎖骨，正眼觀來猶剩物。縱使當機覿面提，敢保居士猶未徹。』（《大慧年譜》） 吳十三 遺失了他的名字。是建寧仙州人。在南宋紹興年間，跟隨開善謙公參禪，非常努力。忽然在夜裡有所領悟，寫了一首偈語說：『元來無縫罅，觸著便光輝。既是千金寶，何須彈雀兒。』開善禪師回答他說：『啐地折時真慶快，死生凡聖盡平沉。仙州山下呵呵笑，不負相期宿昔心。』（《續燈存稿》） 如如居士顏丙 是雪峰然公的嗣法弟子。曾經作《三教詠》說：『硬似綿團軟似鐵，六月炎天一點雪。露柱燈籠笑點頭，啞子得夢向誰說。古來三教強安名，如來杜口于磨竭（Magadha，摩揭陀國）。夫子謂默而識之，老聃謂大辨若訥。直饒剖破作一家，不免落在第二月。』又頌子湖狗話曰：『貧家無所有，只養一隻狗。便是佛出來，也須遭一口。』著有《勸修凈業文》流傳於世。
【English Translation】 English version: Yuan Zhao only understood the absence of brahmacarya (pure conduct). He visited Dahui (a Chan master) and presented his understanding, but Dahui did not approve and explained the sicknesses of Chan practice to him in detail. Dahui brought up the saying 'A dog has no Buddha-nature,' which caused Yuan Zhao to doubt. He stayed at the hermitage for ten days and presented his understanding twenty times, but Dahui did not approve any of them. Thereupon, Dahui said to him, 'You don't need to show off your skills. You must directly crush, break, and cut off to end birth and death.' Yuan Zhao then took his leave. On the way to Yanping, he suddenly attained enlightenment. He then wrote several verses in succession about the causes and conditions mentioned in the room, one of which said: 'It is not mind, not Buddha, not thing, the whole body is a string of golden bones. Zhao Zhou personally saw old Nanquan, and understood that Zhenzhou produces turnips.' Dahui certified him with a verse, saying: 'The whole body is a string of golden bones, worthy to be a model for humans and gods. If you want to know Linji's (a Chan master) little servant, he is the white-handed thief of yesteryear.' His Dharma friend, Miguang, added a verse, saying: 'The whole body is a string of golden bones, even when viewed with the true eye, there is still something left over. Even if you directly point it out at the moment, I dare to guarantee that the layman still has not thoroughly understood.' (From the 'Chronicle of Dahui') Wu Shisan His name is lost. He was a person from Xianzhou, Jianning. During the Shaoxing period (1131-1162) of the Southern Song Dynasty (1127-1279), he followed Kaisan Qian Gong to study Chan diligently. Suddenly, he had an awakening in the night and wrote a verse saying: 'Originally, there are no seams or gaps, touching it brings radiance. Since it is a treasure worth a thousand gold pieces, why bother shooting sparrows?' Kaisan replied, 'Crushing and breaking is truly joyful, birth, death, the mundane, and the sacred are all leveled. Below Xianzhou Mountain, laughing heartily, not failing the heart of past lives that looked forward to this.' (From 'Extant Drafts of Continued Lamps') Layman Ruru Yan Bing He was a Dharma heir of Xuefeng Ran Gong. He once wrote 'Odes on the Three Teachings,' saying: 'Hard like a cotton ball, soft like iron, a snowflake in the blazing heat of June. The pillar and the lantern smile and nod, a mute person having a dream, to whom can he tell it? From ancient times, the Three Teachings were forcibly given names, the Tathagata (another name for Buddha) kept his mouth shut in Magadha (an ancient kingdom in India). Confucius said to know it in silence, Lao Dan said great eloquence is like clumsiness. Even if you split them open and make them one family, you cannot avoid falling into the second moon.' He also praised the story of the dog of Zihu, saying: 'The poor family has nothing, only raising a dog. Even if the Buddha comes out, he must suffer a bite.' He wrote 'An Exhortation to Cultivate Pure Land Karma,' which circulated in the world.
續燈存稿．學佛考訓)。
呂鐵船
遺其名。母秦國夫人。夢福巖佑公至家而生鐵船。弱冠時即究心法要。日夕參空山禪師。一日師問曰。曾見趙州么。鐵船厲聲曰無。師休去。每稱於人曰再來人也。嘗任江淮都總管。于蘇嘉定建永壽寺以延僧。達摩忌日拈香曰。西來不稱梁王旨。西去空攜一隻履。若言妙用與神通。真正衲僧誰數你。九年面壁尋出場。接得一人又無臂。衣盂連累到盧能。從此葛藤生不已。罪過有彌天。源流無滴水。今朝七百八十六年逢忌辰。那個兒孫不痛徹骨髓。一爐香篆一甌茶。報恩卻是孤恩的。欲把拳頭舉似伊。憐渠已沒當門齒。有山居詩及諸偈言。俱超倫邁俗(續燈存稿)。
葛謙問
名郯。不詳其里居。少擢上第。玩心禪悅。謁無庵全公。全令看即心即佛。久無所契。請曰。有何方便使郯得入。全曰。居士太無厭生。再參佛海。舉全所示語佛海曰。即心即佛眉拖地。非心非佛雙眼橫。蝴蝶夢中家萬里。杜䳌枝上月三更。一日舉不是心不是佛不是物。㸌然頓悟。作頌曰。非心非佛亦非物。五鳳樓前山突兀。艷陽影里倒翻身。野狐跳入金毛窟。寄呈佛海。海報曰。此事非紙筆可既。居士能過我。當有所問。遂至虎邱。海迎之曰。居士見處止可入佛。不可入魔。謙聞叩請
其說。海正容曰。何不道金毛跳入野狐窟。謙問乃痛省。遂嗣其法。淳熙六年守臨川。感微疾大書曰。大洋海里打鼓。須彌山上聞鐘。業鏡忽然撲破。翻身透出虛空。召僚屬示之曰。生死如晝夜。無足怪者。若作生死會。去道遠矣。端坐而逝(五燈會元．法喜志)。
余放牛者
遺其名。杭州人。參無門開公。凡有論說。無門連道不是不是。放牛不服。退見臭庵問曰。師在無門得甚麼見解。臭庵曰。吾在無門祇得兩個字。不是不是。放牛有省乃曰。今日始知無門為人處。一點惡水不曾輕灑著人。因著是非關行於世。嘗曰。是法平等。不離本心。十方三界。六道四生。萬別千差。皆歸當念。看經唸佛佈施持齋不隔纖毫。臨官治政事主奉親有何不可。若乃妄談般若。設法安身。誑惑人天。隨業受報。色身與法身無異。我性與佛性一同。但要識得本心。便可出離生死。把纜放船。不是不是。遂嗣法于無門(先覺宗乘)。
張功甫
名镃。家于杭州南湖之上。官直秘閣學士。參密庵杰公。歸而靜坐究狗子無佛性話有省。自言胸臆豁然如太虛空了無障礙。祖師言句是入道之門。守著不放亦為大病。自此塵緣世念不著排遣自然淨盡。古人公案昔所茫然今亦無疑矣。嘗聞鐘聲作頌曰。鐘一撞。耳根塞。赤肉
【現代漢語翻譯】 現代漢語譯本： 他說。海正容說：『為什麼不說金毛跳入野狐窟？』謙追問，於是痛切醒悟，便繼承了他的法。淳熙六年（1179年）任臨川太守，感到稍微有些不適，便寫下：『大洋海里打鼓，須彌山上聞鐘。業鏡忽然撲破，翻身透出虛空。』召集同僚屬下給他們看，說：『生死就像晝夜，不值得奇怪。如果執著于生死，就離道遠了。』說完端坐而逝（《五燈會元．法喜志》）。
余放牛者
遺失了他的名字。杭州人。參拜無門慧開禪師。凡是有所論說，無門慧開總是說『不是，不是』。放牛者不服氣，退下後去見臭庵和尚，問道：『師父您在無門慧開那裡得到了什麼見解？』臭庵說：『我在無門慧開那裡只得到了兩個字，『不是，不是』。』放牛者有所領悟，於是說：『今天才知道無門慧開的為人處世，一點點髒水都不曾輕易灑到別人身上。』因為執著於是非觀念而行走於世。他曾說：『一切法都是平等的，不離本心。十方三界（指東、西、南、北、東南、西南、東北、西北、上、下十個方向，以及欲界、色界、無色界這三個世界），六道四生（指地獄道、餓鬼道、畜生道、阿修羅道、人道、天道這六道輪迴，以及胎生、卵生、濕生、化生這四種生命形式），萬種差別，千種差異，都歸於當下的念頭。看經唸佛、佈施持齋，沒有絲毫間隔。做官治理政事、事奉君主、奉養雙親，有什麼不可以的？如果妄談般若（指智慧），設立方法來安身立命，欺騙迷惑人天，就會隨著業力而受報。色身（指物質的身體）與法身（指佛的真身）沒有差異，我的自性與佛的自性是相同的。只要認識到本心，便可以脫離生死，把纜繩放開船，不是，不是。』於是繼承了無門慧開的法（《先覺宗乘》）。
張功甫
名镃，家住在杭州南湖之上。官至直秘閣學士。參拜密庵杰禪師。回去后深入研究『狗子無佛性』的話題，有所領悟。自己說胸懷開闊，如同太虛空一樣沒有障礙。祖師的言語是入道的門徑，但如果守著不放，也會成為大病。從此塵世的緣分和念頭，不用刻意排遣，自然就乾淨了。古人的公案，以前茫然不解，現在也沒有疑問了。曾經聽到鐘聲，作頌說：『鐘一撞，耳根塞，赤肉
【English Translation】 English version: He said. Hai Zhengrong said, 'Why not say the golden-haired lion jumped into the fox's den?' Qian asked further and then deeply realized, and thus inherited his Dharma. In the sixth year of Chunxi (1179), he served as the prefect of Linchuan. Feeling slightly unwell, he wrote: 'Drumming in the great ocean, hearing the bell on Mount Sumeru (the central mountain in Buddhist cosmology). The mirror of karma suddenly shattered, turning over and breaking through the void.' He summoned his colleagues and subordinates to show them, saying, 'Life and death are like day and night, nothing to be surprised about. If you cling to life and death, you are far from the Way.' After speaking, he sat upright and passed away (from 'Wudeng Huiyuan. Faxi Zhi').
Yu, the Cowherd
His name was lost. He was from Hangzhou. He visited Zen Master Wumen Huikai (a Zen master of the Song Dynasty). Whenever there was a discussion, Wumen Huikai would always say, 'No, no.' The cowherd was not convinced. After retreating, he went to see Monk Chou'an and asked, 'Master, what insight did you gain from Wumen Huikai?' Chou'an said, 'I only got two words from Wumen Huikai, 'No, no.'' The cowherd had an epiphany and then said, 'Today I finally understand Wumen Huikai's way of being, not even a drop of dirty water was lightly sprinkled on others.' Because he was attached to right and wrong, he walked in the world. He once said, 'All dharmas (teachings or phenomena) are equal, not apart from the original mind. The ten directions and three realms (the realms of desire, form, and formlessness), the six paths and four births (the six realms of reincarnation and the four modes of birth), myriad differences, thousands of distinctions, all return to the present thought. Reading scriptures, reciting Buddha's name, giving alms, and upholding precepts, there is no slightest separation. Serving as an official governing affairs, serving the ruler, and supporting parents, what is impossible? If one falsely discusses prajna (wisdom), establishes methods to secure oneself, deceives and confuses humans and devas (gods), one will receive retribution according to karma. The physical body (rupa-kaya) is no different from the Dharma body (dharma-kaya), my nature is the same as the Buddha's nature. As long as one recognizes the original mind, one can escape from birth and death, let go of the cable and release the boat, no, no.' Thus, he inherited the Dharma from Wumen Huikai (from 'Xianjue Zongcheng').
Zhang Gongfu
Named Zi, he lived on the South Lake in Hangzhou. He was an academician of the Zhimi Pavilion. He visited Zen Master Mianjie. After returning, he deeply studied the saying 'Does a dog have Buddha-nature?' and had an epiphany. He himself said that his mind was open, like the great void without any obstacles. The words of the patriarchs are the gateway to the Way, but if one clings to them, it will also become a great illness. From then on, worldly affinities and thoughts, without deliberately dispelling them, naturally became pure. The ancient koans (paradoxical anecdotes or riddles used in Zen Buddhism), which were previously unclear, are now without doubt. Once, hearing the sound of a bell, he composed a verse saying, 'One strike of the bell, the ear root is blocked, the red flesh
團邊去個賊。有人問我解何宗。舜若多神面門黑。晚而致仕。頗極遊觀之樂。其言曰。昔賢云。不為俗情所染。方能說法度人。蓋光明藏中孰非遊戲。若心常清凈。離諸取著。于有差別境中而能常入無差別定。則淫房酒肆遍歷道場。鼓樂音聲皆談般若。倘情生智隔境逐源移。如鳥黏黐動傷軀命。又烏所謂設法度人者哉。后舍宅建寺曰慧云。請破庵先公居焉(佛法金湯．武陵舊事)。
知歸子曰。予讀宋史。觀三李所建立。誠卓然豪傑之士。其入道之捷如師子奮迅。擺脫韁鎖而去矣。馮濟川掉臂宗門。復回心凈土。吾師乎吾師乎。元昭以下諸賢。其行事不概見於傳記。其得法機緣如此。顧不偉哉。
汪大紳云。吾有知乎哉。無知也。有鄙夫問於我。空空如也。我叩其兩端而竭焉。早知此事。四十偈私記可以不作。 卍新續藏第 88 冊 No. 1646 居士傳
居士傳三十二
張子韶傳
張子韶。名九成。號無垢居士。錢塘人也。少好學。年十四入學宮。閉合終日。寒暑不越戶限。比舍生穴隙視之。斂膝危坐。若與神明伍。相與歎服。既而聞客談楊大年．呂微仲事。心慕之。謁寶印明禪師問入道之要。寶印曰。唸唸不捨。久久成熟。時節到來。自然證入。令看柏樹子話。久之無
【現代漢語翻譯】 現代漢語譯本： 團邊去了賊。有人問我解釋什麼宗派。舜若多神（Śūraṅgama，意為首楞嚴）面門發黑。晚年辭官，盡情享受遊覽觀賞的樂趣。他說：『以前的賢人說過，不被世俗情感所沾染，才能說法度人。因為在光明藏中，一切都是遊戲。如果內心常常清凈，遠離各種執著，在有差別的境界中也能常入無差別的禪定，那麼淫房酒肆都可視為道場，鼓樂音聲都在談論般若（Prajñā，意為智慧）。倘若情感產生，智慧被隔斷，心隨外境而轉移，就像鳥兒被黏膠粘住一樣，一動就會傷及自身性命。又怎麼能談得上設法度人呢？』後來他捐出住宅建立寺廟，名為慧云寺，請破庵先公居住在那裡（出自《佛法金湯．武陵舊事》）。
知歸子說：『我讀《宋史》，看到三李所建立的功業，確實是卓越的豪傑之士。他們進入佛道的迅速，就像獅子奮迅一樣，擺脫韁繩鎖鏈而去。馮濟川放下官職投入佛門，又迴心嚮往凈土。我的老師啊，我的老師啊！元昭以下的各位賢人，他們的行事沒有全部記載在傳記中，他們得法的機緣就是這樣。難道不偉大嗎！』
汪大紳說：『我有所知嗎？我一無所知啊。有個見識淺陋的人問我，我感到空空如也。我從各個方面探究，竭盡所能地回答他。早知道這件事，四十偈私記就可以不寫了。』 （出自《卍新續藏第 88 冊 No. 1646 居士傳》）
居士傳三十二
張子韶傳
張子韶，名九成，號無垢居士，是錢塘人。年少時就好學，十四歲進入學校，整天閉門不出，寒暑都不出家門。鄰居學生從墻縫裡看他，他總是收攏雙膝端正地坐著，好像與神明為伍一樣，鄰居們互相歎服。後來，他聽到客人談論楊大年、呂微仲的事蹟，心生仰慕。於是去拜訪寶印明禪師，請教入道的要領。寶印禪師說：『唸唸不捨，久久成熟，時節到來，自然證入。』讓他參看『柏樹子』的話頭，很久都沒有
【English Translation】 English version: Tuanbian went to catch a thief. Someone asked me to explain which sect. Śūraṅgama (舜若多神, meaning 'Heroic March') had a dark face. He retired late in life and indulged in the pleasures of sightseeing. He said: 'The sages of the past said that only by not being contaminated by worldly emotions can one preach the Dharma and save people. Because in the treasury of light, everything is a game. If the mind is always pure, free from all attachments, and one can always enter the samādhi of non-differentiation in the realm of differentiation, then brothels and taverns can be regarded as bodhimaṇḍas, and the sounds of drums and music all speak of Prajñā (般若, meaning 'wisdom'). If emotions arise and wisdom is separated, and the mind moves with external circumstances, like a bird stuck in glue, any movement will injure its own life. How can one talk about preaching the Dharma and saving people?' Later, he donated his residence to build a temple called Huiyun Temple, and invited the Venerable Po'an to reside there (from 'Buddhist Golden Soup: Old Stories of Wuling').
Zhiguizi said: 'I read the History of the Song Dynasty and saw the achievements of the three Lis, who were indeed outstanding heroes. Their entry into the Buddhist path was as swift as a lion's leap, shaking off the reins and shackles. Feng Jichuan abandoned his official position and entered the Buddhist gate, and then turned his heart towards the Pure Land. My teacher, oh my teacher! The deeds of the sages after Yuanzhao are not all recorded in biographies, but their opportunities for obtaining the Dharma were like this. Are they not great!'
Wang Dashen said: 'Do I have knowledge? I have no knowledge at all. A vulgar person asked me, and I felt empty. I explored it from all aspects and exhausted my ability to answer him. If I had known this earlier, I wouldn't have written the Forty Verses Private Notes.' (From 'Wan Xu Zang, Volume 88, No. 1646, Biographies of Lay Buddhists')
Biographies of Lay Buddhists, Thirty-Two
Biography of Zhang Zishao
Zhang Zishao, named Jiucheng, styled Wugou Jushi (無垢居士, meaning 'Layman of Immaculate Purity'), was a native of Qiantang. He loved learning from a young age. At the age of fourteen, he entered the school and stayed indoors all day, never leaving his house in the cold or heat. The students next door peeked at him through the cracks in the wall, and he always sat upright with his knees drawn up, as if he were in the company of gods. The neighbors admired him. Later, he heard guests talking about the deeds of Yang Danian and Lü Weizhong, and he admired them. So he visited Chan Master Baoyinming and asked for the essentials of entering the path. Chan Master Baoyin said: 'Do not give up thought after thought, and after a long time, it will mature. When the time comes, you will naturally enter.' He was told to contemplate the 'cypress tree seed' koan, but for a long time, he had no
省。謁善權清禪師問。此事人人有分。個個圓成是否。善權曰然。子韶曰。何故九成無入處。善權出袖中數珠示之曰此是誰的。子韶不能對。善權復袖之曰是汝的則拈取去。才涉思惟則不是汝的也。子韶悚然。一夕如廁。正提柏樹子話。聞蛙鳴契入。作偈曰。春天月下一聲蛙。撞破乾坤共一家。正恁么時誰會得。嶺頭腳痛有元沙。會先忌日。就明靜庵飯僧。主僧惟尚才見乃展手。子韶便喝。惟尚批其頰。子韶趨前。惟尚曰。張學錄何得謗大般若。子韶曰。九成見處祇如此。和尚又作么生。惟尚舉馬祖升堂百丈卷席話詰之。敘語未終。子韶推倒卓子。惟尚大呼張學錄殺人。子韶躍起問旁僧曰汝又作么生。僧罔措。子韶毆之。顧惟尚曰。祖禰不了殃及兒孫。惟尚大笑。子韶呈偈曰。卷席因緣也大奇。諸方聞舉盡攢眉。檯盤趯倒人星散。直漢從來不受欺。惟尚亦作偈印之。紹興二年擢進士第。一授鎮東僉判。明於聽斷。浙東諸郡訟有不決者皆訴之。民冒鹺禁。監司有所支連。子韶爭之不得。遂投檄歸。頃之以趙鼎薦召為太常博士。遷著作郎。尋拜禮部侍郎。進對時屢以正心術為言。又推陳孟子保民之旨。高宗甚向之。會金人來議和。子韶持不可。為執政秦檜所嫉。改秘合修撰提舉江州太平興國宮。造徑山。謁大慧杲禪師。議
【現代漢語翻譯】 子韶拜訪善權清禪師，問道：『這件事人人都有份，個個都圓滿成就，是這樣嗎？』善權禪師說：『是的。』子韶說：『為什麼九成（比喻極大部分）沒有進入之處？』善權禪師從袖中拿出念珠給他看，說：『這是誰的？』子韶不能回答。善權禪師又把念珠放回袖中，說：『如果是你的，就拿去。只要稍微思考就不是你的了。』子韶感到震驚。一天晚上上廁所，正在提起『柏樹子』的話頭，聽到蛙鳴而契悟，作偈說：『春天月下一聲蛙，撞破乾坤共一家。正恁么時誰會得，嶺頭腳痛有元沙。』 會先禪師忌日，在明靜庵齋僧。主持僧惟尚剛見到子韶就伸出手。子韶便喝斥。惟尚打了他一巴掌。子韶走上前。惟尚說：『張學錄為何誹謗《大般若經》？』子韶說：『我所見到的就是這樣。和尚您又怎麼樣呢？』惟尚舉馬祖升堂百丈卷席的故事來詰問他。敘述還沒結束，子韶推倒了桌子。惟尚大喊：『張學錄殺人啦！』子韶跳起來問旁邊的僧人：『你又怎麼樣呢？』僧人不知所措。子韶打了那個僧人。回頭對惟尚說：『祖師不了悟，殃及子孫。』惟尚大笑。子韶呈上偈語說：『卷席因緣也大奇，諸方聞舉盡攢眉。檯盤趯倒人星散，直漢從來不受欺。』惟尚也作偈印可他。 紹興二年（1132年）子韶考中進士。一開始擔任鎮東僉判，明察聽斷。浙東各郡有判決不了的訴訟都來找他。百姓私自販賣私鹽，監司（官名）牽連到一些人。子韶力爭沒有成功，於是辭官回家。不久，趙鼎推薦他擔任太常博士，升任著作郎。不久又升爲禮部侍郎。進見皇帝時多次以端正心術為諫言。又推崇孟子保民的宗旨。高宗（南宋皇帝）非常讚賞他。當時金人來議和，子韶堅持反對，被執政大臣秦檜所嫉恨，改任秘閣修撰，提舉江州太平興國宮。建造徑山，拜訪大慧杲（宗杲）禪師，商議事情。
【English Translation】 Zi Shao visited Zen Master Shan Quan Qing and asked, 'This matter, everyone has a share in it, and everyone achieves perfect completion, is that so?' Shan Quan said, 'Yes.' Zi Shao said, 'Why is it that nine-tenths (a metaphor for the vast majority) have no entry point?' Shan Quan took out a string of prayer beads from his sleeve and showed it to him, saying, 'Whose is this?' Zi Shao could not answer. Shan Quan put the beads back into his sleeve and said, 'If it is yours, then take it. As soon as you involve thought, it is not yours.' Zi Shao was shocked. One night, while using the toilet, he was pondering the 'Cypress Seed' topic when he heard a frog croak and had an enlightenment. He composed a verse saying: 'In the spring, under the moon, a frog croaks, shattering the universe into one family. At such a moment, who can understand? The pain in the foot on the mountain peak belongs to Yuan Sha.' On the anniversary of Zen Master Hui Xian's death, he held a vegetarian feast for monks at Mingjing Nunnery. The abbot, Wei Shang, stretched out his hand as soon as he saw Zi Shao. Zi Shao immediately shouted a reprimand. Wei Shang slapped him. Zi Shao stepped forward. Wei Shang said, 'Why does Zhang Xuelu slander the Great Perfection of Wisdom Sutra (Da Banruo Jing)?' Zi Shao said, 'What I see is just like this. What about you, Venerable?' Wei Shang used the story of Mazu ascending the platform and Baizhang rolling up the mat to question him. Before the narration was finished, Zi Shao overturned the table. Wei Shang shouted, 'Zhang Xuelu is killing people!' Zi Shao jumped up and asked the monks beside him, 'What about you?' The monks were at a loss. Zi Shao hit one of the monks. Turning to Wei Shang, he said, 'If the ancestors are not enlightened, the descendants will suffer.' Wei Shang laughed loudly. Zi Shao presented a verse saying: 'The karma of rolling up the mat is also very strange, all directions frown when they hear it mentioned. The table is overturned and the people scatter like stars, the upright have never been deceived.' Wei Shang also composed a verse to endorse him. In the second year of Shaoxing (1132 AD), Zi Shao passed the imperial examination and became a jinshi (successful candidate). Initially, he served as the Vice Magistrate of Zhendong, known for his clear judgment. Unresolved lawsuits from various prefectures in eastern Zhejiang were brought to him. When the people smuggled salt and the supervisors (official title) implicated some individuals, Zi Shao argued unsuccessfully and resigned to return home. Soon after, Zhao Ding recommended him to serve as a Taichang Boshi (Erudite of the Court of Imperial Sacrifices), and he was promoted to Zhuzuo Lang (Writer of the Imperial Academy). Soon after, he was promoted to Libu Shilang (Vice Minister of Rites). When meeting with the emperor, he repeatedly advised him to rectify his mind. He also promoted Mencius's principle of protecting the people. Emperor Gaozong (Emperor of the Southern Song Dynasty) greatly appreciated him. At that time, the Jin people came to negotiate peace, and Zi Shao insisted on opposing it. He was resented by the powerful minister Qin Hui and was reassigned as a Compiler of the Secret Pavilion and Administrator of the Taiping Xingguo Palace in Jiangzhou. He built Jingshan and visited Zen Master Dahui Gao (Zong Gao) to discuss matters.
及格物。大慧曰。公祇知有格物。不知有物格。子韶請其說。大慧曰。不見小說所載。唐人有與安祿山謀反者。其人先為閬守。有畫像存焉。明皇幸蜀見之。怒令侍臣以劍擊像首。其人在陜西忽頭落。子韶言下領旨。題壁曰。子韶格物。妙喜物格。欲識一貫。兩個五百。一日又問曰。前輩既得后。何故復理會四料揀。大慧曰。公之所見但可入佛不可入魔。豈可不從料揀中去耶。子韶遂舉克符問臨濟至人境兩俱奪。不覺欣然。大慧曰余則不然。子韶曰師意如何。大慧曰。打破蔡州城。殺卻吳元濟。子韶廓然得大自在。嘗曰。余聞徑山老人所舉因緣。如千門萬戶。不消一蹋而開。或與聯輿接席。登高山之上。或緩步徐行。入深水之中。非出常情之流。莫知吾二人落處。余得了末後大事。實在老人處。此瓣香不敢孤負老人也。既復謫守邵州。逾年丁父憂歸。卒哭后詣徑山飯僧。請大慧升座說法。而秦檜憾子韶不已。命言者劾子韶謗訕朝政並連大慧。遂竄大慧于衡陽。子韶落職安置安南軍。既至。閉門謝客。以經史自娛。缊袍糲食。親知饋遺一切謝遣。安南故少雪。歲多疫癘。子韶乃為民禱于龍神。甫半日得雪盈寸。䖍寇擾鄰境。或請避之。子韶曰。吾謫此邦死分也。何避為。因為守貳畫計。以火攻之。寇散走。居十四年。秦
【現代漢語翻譯】 現代漢語譯本 關於考察事物。大慧宗杲（Dahui Zonggao，禪師名）說：『你只知道有考察事物，不知道有事物被考察。』子韶請他解釋。大慧說：『你沒看到小說里記載的，唐朝（618年-907年）有人與安祿山（An Lushan，唐朝將領，發動安史之亂）謀反嗎？那人先前做閬州（Langzhou，古地名）的太守，有畫像留存。唐玄宗（Ming Huang，唐朝皇帝）到四川（Shu，古地名）時看到了，憤怒地命令侍從用劍砍畫像的頭。那人在陜西（Shaanxi，省名）忽然頭掉了。』子韶當即領悟。在墻上題詩說：『子韶考察事物，妙喜（Miaoxi，大慧宗杲的號）事物被考察。想要認識一貫的道理，兩個五百。』 有一天又問：『前輩既然已經得到了，為什麼還要再理會四料揀（siliao jian，禪宗用語，指四種揀擇）？』大慧說：『你所見到的只能入佛，不能入魔，怎麼能不從料揀中去呢？』子韶於是舉克符（Kefu，禪師名）問臨濟（Linji，禪師名）至人境兩俱奪（zhirenjing liangjuduo，禪宗用語，指至人境界和作用都超越）的公案，不覺欣然。大慧說：『我卻不這樣認為。』子韶問：『老師的意思如何？』大慧說：『打破蔡州城（Caizhou cheng，古地名），殺掉吳元濟（Wu Yuanji，唐朝將領）。』子韶豁然大悟，得到大自在。曾說：『我聽徑山老人（Jingshan laoren，指大慧宗杲）所舉的因緣，如千門萬戶，不用一腳就能打開。有時與他同乘車，並排坐席，登上高山，有時緩慢行走，進入深水之中。不是超出常情的人，不會知道我們兩人落在何處。我得到了末後大事，實在是在老師那裡。這瓣香不敢辜負老師啊。』 後來又被貶謫到邵州（Shaozhou，古地名）做太守。過了一年，父親去世，回家守喪。守喪期滿後到徑山（Jingshan，山名）供養僧人，請大慧升座說法。而秦檜（Qin Hui，南宋宰相）對子韶的怨恨沒有停止，命令諫官彈劾子韶誹謗朝政，並牽連大慧。於是將大慧流放到衡陽（Hengyang，地名）。子韶被免職，安置在安南軍（Annan jun，古地名）。到任后，閉門謝客，以經史自娛。穿著粗布衣服，吃著粗糧。親友饋贈的禮物一概謝絕。安南向來少雪，常有瘟疫。子韶於是為百姓向龍神祈禱。不到半天，就下了盈寸的雪。虔寇（Qian kou，指盜賊）侵擾鄰境，有人請他躲避。子韶說：『我被貶謫到這個地方，死是我的本分，為什麼要躲避呢？』於是為守將出謀劃策，用火攻之，盜賊潰散逃走。在安南住了十四年。秦檜（Qin Hui，南宋宰相）
【English Translation】 English version And investigating things. Dahui (Dahui Zonggao, a Chan master) said, 'You only know about investigating things, but you don't know about things being investigated.' Zishao asked him to explain. Dahui said, 'Haven't you seen it recorded in novels that during the Tang Dynasty (618-907 AD), someone plotted rebellion with An Lushan (a Tang Dynasty general who launched the An-Shi Rebellion)? That person had previously served as the governor of Langzhou (an ancient place name), and a portrait of him was preserved. Emperor Xuanzong of Tang (Ming Huang, a Tang Dynasty emperor) saw it when he went to Sichuan (Shu, an ancient place name) and angrily ordered his attendants to strike the head of the portrait with a sword. That person's head suddenly fell off in Shaanxi (a province name).' Zishao immediately understood and wrote a poem on the wall, saying, 'Zishao investigates things, Miaoxi (Dahui Zonggao's alias) things are investigated. If you want to know the consistent principle, two five hundreds.' One day, he asked again, 'Since the predecessors have already attained it, why do they still need to deal with the four distinctions (siliao jian, a Chan term referring to four kinds of selection)?' Dahui said, 'What you see can only enter the Buddha, not the demon; how can you not go through the distinctions?' Zishao then cited the case of Kefu (a Chan master) asking Linji (a Chan master) about the state of a perfect person where both the realm and function are taken away (zhirenjing liangjuduo, a Chan term referring to the state of a perfect person where both the realm and function are transcended), and he couldn't help but be delighted. Dahui said, 'I don't think so.' Zishao asked, 'What does the teacher mean?' Dahui said, 'Break down the city of Caizhou (an ancient place name) and kill Wu Yuanji (a Tang Dynasty general).' Zishao suddenly realized and attained great freedom. He once said, 'The causes and conditions cited by the old man of Jingshan (Jingshan laoren, referring to Dahui Zonggao) are like thousands of doors and households that can be opened without a single kick. Sometimes I ride in the same carriage with him, sitting side by side, climbing high mountains; sometimes I walk slowly, entering deep waters. Those who are not beyond ordinary feelings will not know where we two are falling. I attained the final great matter, truly at the teacher's place. I dare not fail the teacher with this incense.' Later, he was demoted to be the governor of Shaozhou (an ancient place name). After a year, his father died, and he returned home to observe mourning. After the mourning period, he went to Jingshan (a mountain name) to offer food to the monks and invited Dahui to ascend the seat and preach the Dharma. However, Qin Hui's (a prime minister of the Southern Song Dynasty) resentment towards Zishao did not stop, and he ordered censors to impeach Zishao for slandering the government and implicating Dahui. Thus, Dahui was exiled to Hengyang (a place name). Zishao was dismissed from his post and placed in the Annan Army (Annan jun, an ancient place name). After arriving, he closed his doors to guests and entertained himself with classics and history. He wore coarse clothes and ate coarse food. He declined all gifts from relatives and friends. Annan rarely had snow and often had plagues. Zishao then prayed to the Dragon God for the people. In less than half a day, an inch of snow fell. The Qian bandits (Qian kou, referring to thieves) disturbed the neighboring areas, and someone asked him to avoid them. Zishao said, 'I was demoted to this place, and death is my duty; why should I avoid it?' So he devised a plan for the defending general to attack with fire, and the bandits scattered and fled. He lived in Annan for fourteen years. Qin Hui (a prime minister of the Southern Song Dynasty)
檜死。復秘閣修撰知溫州。大慧亦放還梅陽。至贛州維舟俟。之而子韶適至。連舟東下。至新淦而別。子韶論不愁念起惟怕覺遲。作偈曰。念是賊子。覺是賊魁。捶殺賊魁。賊子何歸。堂堂大路。惟吾獨之。越南燕北。遼東隴西。撒手便到。何慮何疑。神劍在山。鍔冷光寒。魈夔罔兩。莫之敢幹。此名真覺。秦時𨍏轢。大慧賡之曰。說覺說念。翻背作面。無念無覺。何處摸索。起是誰起。覺是誰覺。豁開戶牖。太虛遼廓。撒手前行不顧人。秦時𨍏轢何時作。既至溫。寬其賦斂。道以禮法。民大和悅。會戶部遣吏督軍糧。子韶移書陳其害。戶部持之。遂乞祠歸。明年大慧復領徑山。訪子韶于慶善院。子韶曰。九成每於夢中誦語孟何如大。慧舉圓覺經云。由寂靜故。十方世界。諸如來心。于中顯現。如鏡中像。子韶曰。非老師莫聞此論也。子韶閑居。取華嚴善知識。日供其二回食以飯僧。又嘗供十六大天。杯中茶悉化乳。作偈曰。稽首十方佛法僧。稽首一切護法天。我今供養三寶天。如海一滴牛一毛。有何妙術能感格。試借意識為汝說。我心與佛天無異。一塵才起大地隔。倘或塵消覺圓凈。是故佛天來降臨。我欲供佛佛即現。我欲供天天亦現。佛子若或生狐疑。試問此乳何處來。狐疑即塵塵即疑。終與佛天不相似。我今為
【現代漢語翻譯】 現代漢語譯本 秦檜死了。張浚被重新任命為秘閣修撰，並知溫州。大慧宗杲（Dahui Zonggao，禪宗大師）也被釋放，返回梅陽。張浚到達贛州，停船等候。他的兒子張韶正好趕到，父子便一同乘船向東而下，到達新淦後分別。張韶論述說，不怕念頭的生起，只怕覺悟得太遲。他作了一首偈語說：『念頭是賊子，覺悟是賊魁。捶殺賊魁后，賊子又將歸向何處？堂堂大道，唯有我獨自前行。無論是越南燕北，還是遼東隴西，撒手便到，有何憂慮和懷疑？神劍在山中，劍刃寒光凜冽，無論是山魈水怪，都不敢冒犯。這名為真覺，是秦時的𨍏轢（qín shí guǐ lì，指古代的一種刑具）。』大慧宗杲接著說：『說覺說念，如同翻轉背面。無念無覺，又該在哪裡摸索？起的是誰起？覺悟的又是誰覺悟？豁然打開門窗，太虛空曠遼闊。撒手前行不顧他人，秦時的𨍏轢又在何時製造？』 張浚到溫州后，減輕當地的賦稅徭役，用禮法來引導百姓，百姓非常和悅。恰逢戶部派遣官吏來督運軍糧，張韶移書陳述其中的弊端，戶部採納了他的意見。於是張浚便請求辭官歸鄉。第二年，大慧宗杲再次主持徑山事務，在慶善院拜訪張韶。張韶說：『九成（指張浚）常常在夢中誦讀《論語》《孟子》，這又如何呢？』大慧宗杲便引用《圓覺經》說：『由於寂靜的緣故，十方世界，諸佛如來的心，都在其中顯現，如同鏡中的影像。』張韶說：『不是老師您，就無法聽到這樣的論述啊。』 張韶閑居在家，取《華嚴經》中的善知識，每天供養兩次食物來供養僧人。又曾經供養十六大天，杯中的茶都化爲了乳。他作偈語說：『稽首十方佛法僧，稽首一切護法天。我今供養三寶天，如海一滴牛一毛。有何妙術能感格？試借意識為汝說。我心與佛天無異，一塵才起大地隔。倘或塵消覺圓凈，是故佛天來降臨。我欲供佛佛即現，我欲供天天亦現。佛子若或生狐疑，試問此乳何處來？狐疑即塵塵即疑，終與佛天不相似。我今為』
【English Translation】 English version After Qin Hui's death, Zhang Jun was reappointed as a Drafting Official of the Secretarial Pavilion and Administrator of Wenzhou. Dahui Zonggao (a Chan master) was also released and returned to Meiyang. Zhang Jun arrived in Ganzhou, mooring his boat to wait. His son, Zhang Shao, happened to arrive, and father and son traveled east together by boat, separating at Xingan. Zhang Shao discussed that he was not afraid of the arising of thoughts, but only afraid of being slow to awaken. He composed a verse saying: 'Thoughts are thieves, awakening is the chief thief. After beating the chief thief to death, where will the thieves return? On the broad road, only I walk alone. Whether it be Vietnam in the north or Liaodong and Longxi, I arrive with a flick of the hand, what worries or doubts are there? The divine sword is in the mountain, its blade cold and gleaming, neither goblins nor monsters dare to offend it. This is called True Awakening, the 𨍏轢 (qín shí guǐ lì, an ancient torture device) of the Qin Dynasty (221-206 BC).' Dahui Zonggao continued, 'Speaking of awakening and speaking of thoughts is like turning the back into the face. Without thought and without awakening, where should one grope? Who is it that arises? Who is it that awakens? Open the doors and windows wide, the vastness of the great void. Let go and move forward without regard for others, when was the 𨍏轢 of the Qin Dynasty (221-206 BC) made?' After Zhang Jun arrived in Wenzhou, he reduced the local taxes and corvée, and guided the people with propriety and law, and the people were very harmonious. It happened that the Ministry of Revenue sent officials to supervise the transport of military grain, and Zhang Shao sent a letter stating the disadvantages, and the Ministry of Revenue adopted his opinion. Therefore, Zhang Jun requested to resign and return home. The following year, Dahui Zonggao again presided over the affairs of Jingshan, and visited Zhang Shao at Qingshan Temple. Zhang Shao said, 'Jiucheng (referring to Zhang Jun) often recites the Analects and Mencius in his dreams, what about that?' Dahui Zonggao then quoted the Surangama Sutra, saying, 'Because of stillness, the minds of all the Tathagatas in the ten directions manifest within it, like images in a mirror.' Zhang Shao said, 'If it were not for you, teacher, I would not have heard such a discourse.' Zhang Shao lived in seclusion at home, taking the Wise Teachers from the Avatamsaka Sutra, offering them two meals a day to support the monks. He also once offered offerings to the Sixteen Great Gods, and the tea in the cups all turned into milk. He composed a verse saying: 'I bow to the Buddhas, Dharma, and Sangha of the ten directions, I bow to all the Dharma-protecting gods. I now offer to the Three Jewels and the gods, like a drop in the ocean, a hair on an ox. What wonderful technique can move them? Let me try to explain it to you using consciousness. My mind is no different from the Buddhas and gods, a single speck of dust separates the vast earth. If the dust disappears and awakening is complete, then the Buddhas and gods will descend. If I want to offer to the Buddhas, the Buddhas will appear, if I want to offer to the gods, the gods will also appear. If the Buddha's disciples have doubts, ask where this milk comes from? Doubt is dust, dust is doubt, and in the end, it is not like the Buddhas and gods. I now'
汝掃狐疑。如湯沃雪水消冰。汝今微有疑與惑。鷂子便到新羅國。歸數月。苦風痹。家人環之泣。子韶曰。吾平生踐履。今日愈覺有力。何乃為兒女子呫呫涕泣耶。疾稍閑。設絳帳自居。訓子侄益勤。二十九年夏六月六日語從子榕曰。吾其逝乎。是夕疾作。遂卒。年六十有八。朝命復敷文閣待制。贈左朝請大夫。子韶平生謹於法度。衣食器物率常用敝惡。或問此是性耶。子韶曰。汝且道我每日用心在何處。既老讀書不輟。嘗倚柱就明。歲久雙趺隱然(五燈會元．宋史)。
知歸子曰。予讀無垢居士書。蓋欲擔荷五常。闡孔孟心法者。其于佛道未暇及也。而世儒往往以禪議之。意其生平得力之故。固有不可掩者乎。此則子韶之所以為子韶也。
汪大紳曰。予于佛道亦未暇及。然使予有立於世。知必有以禪議予者矣。知歸讚語。蓋具深心。 卍新續藏第 88 冊 No. 1646 居士傳
居士傳三十三
王虛中傳
王虛中。名日休。廬州人也。宋高宗朝舉國學進士。棄官不就。著書名龍舒凈土文。自王公土大夫下至屠丐僮奴皂隸優妓之屬。咸以凈土法門勸引歸依。其文淺說曲喻。至詳至懇。若父兄之教子弟然。同時歷陽張安國為之序曰。阿彌陀如來以大願力。攝受群品。繫念甚簡
。證果甚速。或者疑之。予嘗為之言。阿彌陀佛即汝性是。極樂國土即汝心是。眾生背覺合塵淪於七趣。立我與佛。天地懸隔。佛為是故。慈悲方便。現諸無量如幻三昧。莊嚴其國。備諸華好。復以辯智而為演說。令諸眾生歡喜愛樂。于日用中能發一念。念彼如來欲生其國。即此一念清凈堅固。還性所有與佛無異。當是念時不起于坐。阿彌陀佛極樂國土悉皆現前。如是修習乃至純熟。幻身壞時此性不壞。金蓮華臺由性種生。往生其中如歸吾廬。諸佛菩薩即我眷屬。性無異故。自相親愛。友人龍舒王虛中端靜簡潔博通群經。訓傳六經諸子數十萬言。一旦捐之。自是精進惟佛是念。年且六十。布衣蔬茹。重趼千里以是教人。風雨寒暑弗遑暇恤。閑居日課千拜。夜分乃寢。面目奕奕有光。望之者信其為有道之士也。紹興辛巳秋過家。君于宣城留兩月。始見其凈土文。凡修習法門與感驗章著。具有顛末。故喜為之序云。安國名孝祥。官中書舍人。嘗問法于大慧云。虛中每晨起禮佛祝願言。弟子日休。謹為盡虛空界一切眾生然香敬禮。盡虛空界一切諸佛。一切正法。一切諸大菩薩緣覺聲聞聖眾。乞成就一切善愿。濟度無量無邊眾生。臨命終時一剎那間。見阿彌陀佛證無生忍。了六神通。不出此間。一歲即來此間教化眾生。漸漸變
{ "translations": [ "現代漢語譯本：", "證得果位非常迅速。或許有人會懷疑。我曾經為此解釋說，阿彌陀佛（Amitabha，音譯，意為無量光佛）就是你的自性。極樂國土（Sukhavati, 音譯，阿彌陀佛的凈土）就是你的心。眾生背離覺悟，與塵世結合，沉淪於六道輪迴。設立我與佛的分別，如同天地般遙遠。佛因此慈悲方便，顯現各種無量的如幻三昧（Samadhi，音譯，意為禪定），莊嚴他的國土，具備各種美好的事物。又用善辯的智慧來為眾生演說，使眾生歡喜愛好。在日常生活中，如果能發一念，念彼如來（Tathagata，音譯，如來是佛的稱號之一），想要往生他的國土，那麼這一念清凈而堅固，迴歸自性，與佛沒有差別。當唸佛的時候，即使不起身離開座位，阿彌陀佛和極樂國土都會全部顯現在眼前。像這樣修習，乃至純熟，幻化的身體壞滅時，這個自性不會壞滅。金蓮花臺由自性的種子所生，往生其中，就像回到自己的家一樣。諸佛菩薩就是我的眷屬，因為自性沒有差別，所以互相親愛。我的朋友龍舒居士王虛中，端莊安靜，簡潔明瞭，博通各種經典。訓釋傳授六經諸子數十萬字。一旦全部捨棄。從此精進，唯獨唸佛。年紀將近六十歲，穿著布衣，吃著蔬菜，腳上磨出老繭，走過千里路程，用這種方式教導他人。風雨寒暑都不顧及。閑居時每天拜佛一千次。到深夜才睡覺。面容煥發光彩。看到他的人都相信他是有道之士。紹興辛巳年（1161年）秋天經過我家。王虛中在宣城住了兩個月。我才看到他的凈土文。凡是修習的法門和感應的章節，都詳細地記載了始末。所以我很高興為他作序。安國，名孝祥，官職是中書舍人。曾經向大慧禪師請教佛法。王虛中每天早晨起來禮佛祝願說：『弟子日休，謹代表盡虛空界的一切眾生燃香敬禮。敬禮盡虛空界的一切諸佛，一切正法，一切諸大菩薩、緣覺（Pratyekabuddha，音譯，又稱獨覺或辟支佛）、聲聞（Sravaka，音譯，聽聞佛陀教誨而證悟者）聖眾。祈求成就一切善愿，救度無量無邊的眾生。臨命終時，在一剎那間，見到阿彌陀佛，證得無生法忍（Anutpattika-dharma-ksanti，音譯，對諸法不生不滅的真理的證悟），了知六神通（Sadabhijna，音譯，佛教中的六種神通能力）。不離開這個世間，一年後就來到這個世間教化眾生，漸漸地改變…'", "", "english_translations": [ "English version:", "Attaining the fruit is very swift. Some might doubt this. I have explained it before: Amitabha Buddha (Amitabha, transliteration, meaning Infinite Light Buddha) is your very nature. The Land of Ultimate Bliss (Sukhavati, transliteration, Amitabha Buddha's Pure Land) is your very mind. Sentient beings turn their backs on enlightenment and unite with the dust, sinking into the six realms of reincarnation. Establishing a separation between 'I' and the Buddha is like the distance between heaven and earth. Therefore, the Buddha, with compassion and skillful means, manifests countless illusion-like Samadhis (Samadhi, transliteration, meaning meditative absorption), adorning his land, providing all kinds of beautiful things. He also uses eloquent wisdom to preach to sentient beings, causing them to rejoice and delight. In daily life, if one can generate a single thought, contemplating that Tathagata (Tathagata, transliteration, one of the titles of the Buddha), desiring to be born in his land, then this single thought, pure and firm, returns to its original nature, being no different from the Buddha. When contemplating the Buddha, even without rising from one's seat, Amitabha Buddha and the Land of Ultimate Bliss will all appear before one's eyes. Cultivating in this way, until it becomes pure and mature, when the illusory body breaks down, this nature will not break down. The golden lotus pedestal is born from the seed of one's nature. Being reborn within it is like returning to one's own home. All Buddhas and Bodhisattvas are my family members, because the nature is not different, so they love each other. My friend, the lay Buddhist Wang Xuzhong of Longshu, is dignified and quiet, concise and clear, and well-versed in various scriptures. He has explained and transmitted hundreds of thousands of words on the Six Classics and various philosophical works. He abandoned all of that at once. From then on, he diligently focused solely on reciting the Buddha's name. Approaching the age of sixty, wearing simple clothes and eating vegetables, with calluses on his feet, he traveled thousands of miles, teaching others in this way. He did not care about wind, rain, cold, or heat. In his leisure time, he prostrated to the Buddha a thousand times a day. He only went to sleep late at night. His face radiated light. Those who saw him believed that he was a virtuous person. In the autumn of the Xin Si year of the Shaoxing era (1161 AD), he passed by my home. Wang Xuzhong stayed in Xuancheng for two months. Only then did I see his Pure Land writings. All the methods of cultivation and chapters of response are recorded in detail from beginning to end. Therefore, I am happy to write a preface for him. Anguo, named Xiaoxiang, held the official position of Secretariat Drafter. He once asked the Dharma from Chan Master Dahui. Wang Xuzhong would rise every morning to prostrate to the Buddha and make a vow, saying: 'Disciple Rixiu, respectfully on behalf of all sentient beings in the entire realm of empty space, offer incense and pay homage. Pay homage to all Buddhas, all Right Dharma, all great Bodhisattvas, Pratyekabuddhas (Pratyekabuddha, transliteration, also known as Solitary Buddhas or Paccekabuddhas), and Sravakas (Sravaka, transliteration, those who attain enlightenment by hearing the Buddha's teachings), the holy assembly, in the entire realm of empty space. I pray to accomplish all good wishes and to save countless sentient beings. At the moment of death, in an instant, may I see Amitabha Buddha, attain the Anutpattika-dharma-ksanti (Anutpattika-dharma-ksanti, transliteration, the realization of the truth of the non-arising and non-ceasing of all dharmas), and understand the Six Supernormal Powers (Sadabhijna, transliteration, the six supernatural abilities in Buddhism). Without leaving this world, may I come to this world in a year to teach sentient beings, gradually transforming...'" ] }
此南閻浮提盡娑婆世界。以至十方無量世界。皆為清凈極樂世界。又祝云。弟子日休。為此南閻浮提無巨無細一切眾生。敬禮諸天天帝日月后土一切靈祇。為此等眾生感謝覆載照臨生養衛護之恩。謹為此等眾生念南無釋迦牟尼佛一百八遍。以種無上善根。念南無阿彌陀佛一百八遍。以結無上善緣。愿此等眾生常沐洪恩歡喜相向。不相爭相殺。不相食相陵。進修佛法脫離苦海。即變此南閻浮提為極樂世界。又祝云。弟子日休。謹為盡虛空界一切眾生敬禮西方極樂世界阿彌陀佛．觀世音菩薩．大勢至菩薩．聲聞諸上善人。仰惟大慈大悲。憫念眾生沉淪苦海無有出期。特展威神遞相勸勉。分身於此震旦國中教化眾生。使不相爭相殺。不相食相陵。易世澆漓共躋仁壽。及於此南閻浮提盡此娑婆世界及十方濁惡世界。身為國王大臣百僚庶尹教化眾生同修佛道脫離苦海。即變吾國以至十方濁惡世界皆為清凈極樂世界。又祝云。弟子日休。身在世網宿業深重。愿為平昔所殺眾生。所食眾生。及南閻浮提所殺所食一切眾生。日誦西方極樂世界三十六萬億一十一萬九千五百同名同號阿彌陀佛一百二十遍。仰惟如來大慈大悲。以日休所誦如來名號一聲。一如來度一眾生。盡其所誦之數。度一切眾生同生極樂世界。其詳載凈土文中。虛中嘗以
【現代漢語翻譯】 現代漢語譯本 此南閻浮提（Jambudvipa，指我們所居住的這個世界）乃至整個娑婆世界（Saha World，指充滿缺陷和痛苦的世界），以及十方無量世界，都變為清凈極樂世界。 又祝願說：弟子日休，爲了這南閻浮提所有大大小小的眾生，恭敬禮拜諸天天帝、日月后土一切靈祇，爲了這些眾生感謝上天覆載、日月照臨、生育養護的恩德。謹為此等眾生唸誦南無釋迦牟尼佛一百零八遍，以此種下無上的善根；唸誦南無阿彌陀佛一百零八遍，以此結下無上的善緣。愿這些眾生常沐浴在洪大的恩澤中，歡喜相向，不互相爭鬥殺害，不互相吞食欺凌，努力修習佛法，脫離苦海，即使得這南閻浮提變為極樂世界。 又祝願說：弟子日休，謹為盡虛空界一切眾生，恭敬禮拜西方極樂世界阿彌陀佛、觀世音菩薩、大勢至菩薩、聲聞諸上善人。仰仗諸佛菩薩的大慈大悲，憐憫眾生沉淪苦海沒有出離之期，特別展現威神之力，互相勸勉，分身於此震旦國（古代中國的稱謂）中教化眾生，使他們不互相爭鬥殺害，不互相吞食欺凌，改變世風日下、道德淪喪的局面，共同達到仁愛長壽的境界。以及使這南閻浮提乃至整個娑婆世界以及十方污濁罪惡的世界，身為國王大臣、百官庶民，都能教化眾生一同修習佛道，脫離苦海，即使得我國乃至十方污濁罪惡的世界都變為清凈極樂世界。 又祝願說：弟子日休，身處世俗之網，宿世的業障深重，愿為往昔所殺的眾生、所食的眾生，以及南閻浮提所殺所食的一切眾生，每日誦唸西方極樂世界三十六萬億一十一萬九千五百同名同號阿彌陀佛一百二十遍。仰仗如來大慈大悲，以日休所誦唸的如來名號一聲，就有一位如來度化一位眾生，盡其所誦唸的數目，度化一切眾生一同往生極樂世界。其詳細內容記載在凈土文中。虛中曾經...
【English Translation】 English version May this entire Jambudvipa (the world we inhabit), the Saha World (the world full of imperfections and suffering), and the immeasurable worlds in the ten directions, all be transformed into pure and blissful lands. And I pray: Disciple Rixiu, for all beings, great and small, in this Jambudvipa, respectfully bows to all the heavenly deities, emperors, sun, moon, earth gods, and all spirits. For these beings, I thank them for the grace of covering and sustaining, illuminating, nurturing, and protecting. I respectfully recite 'Namo Shakyamuni Buddha' one hundred and eight times for these beings, to plant the seeds of supreme goodness. I recite 'Namo Amitabha Buddha' one hundred and eight times, to form supreme good connections. May these beings always bathe in great grace, face each other with joy, not fight or kill each other, not devour or bully each other, diligently cultivate the Buddha-dharma, and escape the sea of suffering, so that this Jambudvipa may be transformed into a Land of Ultimate Bliss. And I pray: Disciple Rixiu, respectfully bows to Amitabha Buddha, Avalokiteshvara Bodhisattva, Mahasthamaprapta Bodhisattva, and all the Shravakas (hearers) and virtuous beings in the Western Pure Land of Ultimate Bliss for all beings in the boundless realms of space. Relying on the great compassion of the Buddhas and Bodhisattvas, pitying beings who are sinking in the sea of suffering without hope of escape, especially displaying their majestic power, encouraging each other, and incarnating in this land of Zhendan (ancient name for China) to teach and transform beings, so that they do not fight or kill each other, do not devour or bully each other, change the declining morals of the world, and together attain benevolence and longevity. And may this Jambudvipa, the entire Saha World, and the impure and evil worlds in the ten directions, as kings, ministers, officials, and common people, all teach and transform beings to cultivate the Buddha-path together and escape the sea of suffering, so that our country and the impure and evil worlds in the ten directions may all be transformed into pure and blissful lands. And I pray: Disciple Rixiu, being in the net of the world, with deep karmic burdens from past lives, wishes to recite for the beings killed in the past, the beings eaten, and all the beings killed and eaten in Jambudvipa, reciting the name of Amitabha Buddha, which is 'thirty-six trillion, one hundred and eleven thousand, nine hundred and fifty' times the same name and same title, one hundred and twenty times each day. Relying on the great compassion of the Tathagata (Buddha), with each recitation of the Tathagata's name by Rixiu, one Tathagata delivers one being, to the full extent of the number recited, delivering all beings to be reborn together in the Land of Ultimate Bliss. The details are recorded in the Pure Land texts. Xuzhong once...
無量壽經稱讚西方義蘊深廣。而自漢迄宋譯文晦塞罕中倫節。致我佛說經之旨不白。乃禱于觀世音。會四本而譯之。三年乃成。厘為五十六分。文辭爾雅。條理燦然。遂得大行於世。乾道中廬陵李彥弼有疾垂死。夢一人自稱龍舒居士謂曰。汝起飲白粥。疾當瘳。且汝尚憶闕仲雅教汝修行捷徑否。彥弼曰。每日唸佛不輟。既覺索粥飲之立愈。彥弼初未識虛中。既而見其畫像與夢合。使諸子往受學焉。虛中將卒前三日。遍別道友。勖以精修凈業云。將有行。不復相見。及期。與生徒講書畢。禮誦如常時。至三更。忽厲聲稱阿彌陀佛數聲。唱言佛來迎我。屹然立化。彥弼聞而感之。為刻虛中像並述其事傳遠近。自是廬陵人多供事之。咸祐中呂元益重刻凈土文。至祝願篇。版中得舍利三顆。其叔父師說載其事于篇首云(樂邦文類．龍舒凈土文)。
知歸子曰。予讀虛中所著書。觀其願力之宏。修持之密。未嘗不惻然內愧憤發也。益國公周必大讚其像曰。皇皇然而無求。惕惕然而無憂。閔淳風之將墜。攬眾善以同流。導之以仁義之源。誘之以寂滅之樂。世知其有作。而莫識其無為。故中道奄然而示人以真覺。其真知虛中者乎。
汪大紳云。學道者如牛毛。得道者如麟角。究其病根。只是立我與佛耳。立我與佛。我是
【現代漢語翻譯】 現代漢語譯本 《無量壽經》稱讚西方極樂世界的意義深遠而廣博。然而，自漢朝到宋朝的譯文晦澀難懂，很少有合乎倫理規範的章節，導致釋迦牟尼佛說經的宗旨不明確。於是我向觀世音菩薩祈禱，彙集四個版本的譯本進行重新翻譯，歷時三年才完成。重新整理為五十六個部分，文辭典雅，條理清晰，因此得以在世間廣泛流傳。南宋乾道年間（1165-1173年），廬陵人李彥弼身患重病，生命垂危。夢見一人自稱龍舒居士，對他說：『你起來喝點白粥，病就會痊癒。而且你還記得闕仲雅教你的修行捷徑嗎？』李彥弼回答說：『每日唸佛從不間斷。』醒來后，他索要白粥喝下，立刻痊癒。李彥弼起初並不認識王虛中，後來見到他的畫像，與夢中所見之人相符，於是派他的兒子們前去拜師學習。王虛中臨終前三天，與道友們一一告別，勉勵他們精進修習凈土法門，說：『我將要遠行，不再與你們相見。』到了預定的日子，他與學生們講書完畢，禮佛誦經如往常一樣。到了三更時分，忽然大聲唸誦『阿彌陀佛』數聲，唱言『佛來迎接我』，然後安然站立而逝。李彥弼聽聞此事後深受感動，為王虛中刻制畫像，並敘述他的事蹟，傳揚到遠近各地。從此，廬陵人大多供奉王虛中的畫像。南宋咸祐年間（1265-1274年），呂元益重新刻印《凈土文》，在祝願篇的版中發現了三顆舍利。他的叔父師說將此事記載在篇首的序言中（出自《樂邦文類·龍舒凈土文》）。
知歸子說：我讀了王虛中所著的書，看到他宏大的願力和精密的修持，沒有不從內心感到慚愧和奮發的。益國公周必大讚頌王虛中的畫像說：『光明正大而無所求，警惕謹慎而無憂慮。憐憫淳樸的風俗將要衰落，聚集各種善行以共同歸流。用仁義的源泉來引導人們，用寂滅的快樂來誘導人們。世人知道他有所作為，卻不瞭解他的無為。所以王虛中用中道的方式，悄然地向人們展示真正的覺悟。他真是瞭解王虛中的人啊！』
汪大紳說：『學道的人多如牛毛，得道的人少如麟角。探究其中的病根，只是因為心中樹立了「我」與「佛」的對立。樹立「我」與「佛」的對立，「我」是……』
【English Translation】 English version The Infinite Life Sutra praises the profound and vast meaning of the Western Pure Land. However, the translations from the Han Dynasty (206 BC-220 AD) to the Song Dynasty (960-1279 AD) were obscure and difficult to understand, with few chapters conforming to ethical norms, leading to the unclear purpose of Shakyamuni Buddha's sutra. Therefore, I prayed to Avalokiteśvara (Guānshìyīn, Bodhisattva of Compassion), and compiled four versions of the translation for re-translation, which took three years to complete. It was reorganized into fifty-six sections, with elegant language and clear organization, and thus was widely circulated in the world. During the Qiandao period (1165-1173 AD) of the Southern Song Dynasty, Li Yanbi of Luling suffered from a serious illness and was dying. He dreamed of a person who called himself Layman Longshu, who said to him: 'Get up and drink some white porridge, and your illness will be cured. And do you still remember the shortcut to cultivation that Que Zhongya taught you?' Li Yanbi replied: 'I recite the Buddha's name every day without interruption.' After waking up, he asked for white porridge to drink, and was immediately cured. Li Yanbi did not know Wang Xuzhong at first, but later saw his portrait, which matched the person he saw in his dream, so he sent his sons to study with him. Three days before his death, Wang Xuzhong bid farewell to his fellow practitioners one by one, encouraging them to diligently cultivate the Pure Land Dharma, saying: 'I am about to travel far away and will not see you again.' On the appointed day, he finished lecturing to his students, and performed the rituals of bowing to the Buddha and chanting scriptures as usual. At the third watch of the night, he suddenly loudly recited 'Amitābha' (Āmítuó Fó, Buddha of Infinite Light) several times, chanting 'The Buddha is coming to welcome me', and then passed away peacefully while standing. Li Yanbi was deeply moved after hearing about this, and had a portrait of Wang Xuzhong engraved, and narrated his deeds, spreading them far and wide. From then on, most of the people of Luling worshiped Wang Xuzhong's portrait. During the Xianyou period (1265-1274 AD) of the Southern Song Dynasty, Lü Yuanyi re-engraved the Pure Land Writings, and found three śarīra (shèlì, relics) in the plate of the prayer chapter. His uncle Shi Yue recorded this event in the preface to the chapter (from Lebang Wenlei·Longshu Pure Land Writings).
Zhiguizi said: 'I have read the books written by Wang Xuzhong, and seeing his great vows and meticulous cultivation, I cannot help but feel ashamed and inspired from the bottom of my heart.' Duke Yiguo Zhou Bida praised Wang Xuzhong's portrait, saying: 'Bright and upright without seeking anything, vigilant and cautious without worry. Pitying the simple customs that are about to decline, gathering various good deeds to flow together. Guiding people with the source of benevolence and righteousness, and enticing people with the joy of nirvana (jìmiè, cessation). The world knows that he has done something, but does not understand his non-action. Therefore, Wang Xuzhong used the way of the Middle Path to quietly show people true enlightenment. He is truly the one who understands Wang Xuzhong!'
Wang Dashen said: 'Those who study the Dao (dào, the Way) are as numerous as the hairs of a cow, and those who attain the Dao (dào, the Way) are as rare as the horns of a qilin (qílín, mythical creature). Investigating the root of the problem, it is only because the opposition between 'I' and 'Buddha' is established in the heart. Establishing the opposition between 'I' and 'Buddha', 'I' am...'
根。佛是塵。根塵熾然。何劫了當耶。禪門一棒打殺根塵。提脫之捷徑也。凈土轉我作佛。根即是性。塵即是心。變易根塵之秘門也。 卍新續藏第 88 冊 No. 1646 居士傳
居士傳三十四
真希元吳毅夫傳
真希元
名德秀。建州浦城人。慶元五年登進士第。理宗朝官至參知政事。立朝不滿十年。所上奏疏數十萬言。皆切當世要務。直聲震朝野。洊歷州郡。民懷其惠。自寧宗以來。屢下偽學之禁。真元晚出。獨慨然以道自任。讀佛經通其旨趣。嘗題遺教經云。遺教經蓋瞿曇氏最後教諸弟子語。今學佛者罕嘗誦而習之。蓋自禪教既分。學者往往以為不階語言文字而佛可得。於是脫略經教而求。其所謂禪者。高則高矣。至其身心顛倒有不堪點檢者。則反不如誦經持律之徒。循循規矩中。猶不至大謬也。今觀此經。以端心正念為首。而深言持戒為禪定智慧之本。至謂制心之道如牧牛。如馭馬。不使縱逸。去瞋止妄。息欲寡求。然後由遠離以至精進。由禪定以造智慧。具有漸次梯級。非如今之談者以為一超可到如來地位也。以吾儒觀之。聖門教人以下學為本。然後可以上達。亦此理也。學佛者不由持戒而欲至定慧。亦猶吾儒舍離經辨志而急於大成。去灑掃應對而語性與天道之妙。
【現代漢語翻譯】 現代漢語譯本 根（感官）。佛（覺悟者）是塵（外境）。根與塵相互作用，如火焰般熾熱。要到何時才能了結這種狀態呢？禪宗用一棒打殺根與塵，是解脫的捷徑。凈土法門通過修行轉化自我，使我成為佛。根即是性（本性），塵即是心（念頭）。改變根塵是秘密的法門。 《卍新續藏》第88冊 No. 1646 《居士傳》
《居士傳》三十四
真希元吳毅夫傳
真希元
名德秀，建州浦城人。慶元五年（1199年）登進士第。理宗朝官至參知政事。在朝為官不滿十年，所上奏疏數十萬言，都切中當時要務。正直的名聲震動朝野。歷任州郡，百姓懷念他的恩惠。自寧宗（1194年-1224年）以來，屢次頒佈禁止偽學的命令。真希元晚年出仕，獨自慨然以弘揚正道為己任。閱讀佛經，通曉其中的旨趣。曾經在《遺教經》上題寫道：《遺教經》大概是瞿曇氏（釋迦牟尼佛）最後教導諸弟子的言語。現在學佛的人很少誦讀和學習它。大概自從禪宗和教宗分立之後，學者往往認為不依賴語言文字也能證得佛果。於是脫離經教而去尋求他們所謂的禪。高妙固然是高妙了，但至於他們身心顛倒，有不堪檢點的行為，反而不如誦經持戒的人，循規蹈矩，還不至於有大的謬誤。現在看這部經，以端正心念為首要，並且深刻地闡述了持戒是禪定智慧的根本。甚至說控制心念的方法就像牧牛、駕馬一樣，不讓它放縱逸脫。去除嗔恨，停止妄想，減少慾望，降低需求，然後由遠離（惡行）以至於精進（修行），由禪定以至於成就智慧。具有漸進的階梯，不像現在那些談論禪的人，認為可以一超直入如來（佛）的地位。以我們儒家的觀點來看，聖人教導人要以下學為根本，然後才可以上達。也是這個道理。學佛的人不從持戒入手而想達到定慧，也就像我們儒家捨棄研讀經典、明辨志向，而急於求成，拋開灑掃應對這些基本的事情，而空談性與天道之妙一樣。
【English Translation】 English version Root (sense organs). Buddha (the enlightened one) is dust (external environment). The interaction between root and dust is as fiery as a flame. When will this state be ended? The Zen school uses a stick to kill root and dust, which is a shortcut to liberation. The Pure Land method transforms the self through practice, making me a Buddha. Root is nature (inherent nature), dust is mind (thoughts). Changing root and dust is a secret method. Supplement to the Buddhist Canon Continued, Vol. 88, No. 1646, Biographies of Lay Buddhists
Biographies of Lay Buddhists, Thirty-Four
Biography of Zhen Xiyuan Wu Yifu
Zhen Xiyuan
Named Dexiu, he was from Pucheng, Jianzhou. In the fifth year of Qingyuan (1199), he passed the imperial examination. During the reign of Emperor Lizong, he served as a Privy Councilor. In less than ten years in office, he submitted hundreds of thousands of words in memorials, all of which were relevant to the important affairs of the time. His upright reputation shook the court. Having served in various prefectures and counties, the people cherished his kindness. Since the reign of Emperor Ningzong (1194-1224), decrees had been repeatedly issued to prohibit false learning. Zhen Xiyuan entered officialdom late in life, and took it upon himself to promote the orthodox path. He read Buddhist scriptures and understood their meaning. He once inscribed on the Sutra of the Buddha's Last Teaching, saying: 'The Sutra of the Buddha's Last Teaching is probably the last words of Gautama (Shakyamuni Buddha) to his disciples. Now, those who study Buddhism rarely recite and practice it. Probably since the separation of the Zen and Teaching schools, scholars often believe that Buddhahood can be attained without relying on language and words. Therefore, they abandon the scriptures and seek what they call Zen. While it may be profound, their minds and bodies are often inverted, and their behavior is beyond reproach, which is worse than those who recite scriptures and uphold the precepts, who, by following the rules, do not fall into great errors. Now, looking at this sutra, it begins with upright mind and right thought, and profoundly explains that upholding the precepts is the foundation of samadhi (meditative concentration) and wisdom. It even says that the way to control the mind is like herding cattle or driving horses, not allowing it to be unrestrained. Remove anger, stop delusion, reduce desires, and lower demands, and then from distancing (from evil deeds) to diligence (in practice), from samadhi to the attainment of wisdom. It has gradual steps, unlike those who talk about Zen today, who think that one can directly reach the position of Tathagata (Buddha) in one leap. From the perspective of us Confucians, the sages teach people to take lower learning as the foundation, and then they can reach higher levels. This is also the same principle. Those who study Buddhism and want to achieve samadhi and wisdom without starting from upholding the precepts are like us Confucians who abandon studying the classics and clarifying their aspirations, and are eager to achieve great success, abandoning basic things like sweeping and responding, and talking emptily about the mysteries of nature and the Way of Heaven.'
其可得哉。余謂佛氏之有此經。猶儒家之有論語。而金剛．楞嚴．圓覺等經則易．中庸之比。未有不先論語而可遽及易．中庸者也。其題蓮華經普門品云。昔唐李文公問藥山儼禪師曰。如何是惡風吹船飄落鬼國。師曰李翱小子問此何為。文公怫然怒形於色。師笑曰如此便是黑風吹船飄入鬼國也。吁藥山可為善啓發人矣。以是推之。則知利慾熾然即是火坑。貪愛沉溺便是苦海。一念清凈烈焰成池。一念警覺船到彼岸。災患纏縛隨處而安。我無怖畏如械自脫。惡人侵凌待他橫逆。我無忿嫉如獸自奔。讀是經者作如是觀。則知補陀大士真實為人。非虛語也。又嘗遺書提刑陳貴謙問禪門事。貴謙嘗參月林鐵鞭諸老。切究向上一機。答之曰。承下問禪門所謂話頭合看與否。以愚觀之。初無定說。若能一念無生。全體是佛。何處別有話頭。只緣多生習氣背覺合塵。剎那之間唸唸起滅。如猴猻拾栗相似。祖師不得已權設方便。令咬嚼一句無滋味話頭。淘汝業識都無實義。今時學者卻于話頭上強生穿鑿。或至逐個解說以當事業。遠之遠矣。來教謂未誦佛之言。存佛之心。行佛之行。久久須有得處。如此行履固不失為一世賢者。然禪門一著又須見徹自己本地風光方為究竟。此事雖人人本有。但為客塵妄想所蔽。若不痛加煆煉。終不明凈。
來教又謂。道若不在言語文字上。諸佛諸祖何為留許多經論在世。經是佛言。禪是佛心。初無違背。但世人尋言逐句。沒溺教網。不知自己有一段光明大事。故達摩西來不立文字直指人心見性成佛謂之教外別傳。非是教外別有一個道理。只要明瞭此心。不著教相。今若只誦佛語而不會歸自己。如人數他珍寶。自無半錢分。縱于中得少滋味。猶是法愛之見。直須打併一切淨盡。方有少分相應也。以日用驗之。雖無濁惡粗過。然於一切善惡逆順境界上果能照破不為他所移換否。夜睡中夢覺一如否。恐怖顛倒否。疾病而能作得主否。若目前猶有境在。則夢寐未免顛倒。夢寐既顛倒。疾病必不能作得主宰。疾病既作主宰不得。則生死岸頭必不自在。所謂如人飲水冷暖自知。來教謂無下手處。只是無下手處正是得力處。如前書所言。靜處鬧處皆著一隻眼看是甚麼道理。久久純熟。自無靜鬧之異。其或雜亂紛飛起滅不停。卻舉一則公案與之撕挨。則起滅之心自然頓息。照與照者同時寂滅。即是到家訊息也。端平二年希元有疾。三上章乞祠祿。疾亟。冠帶起坐。神爽不亂。卒謚文忠(宋史．西山文集．緇門警訓)。
吳毅夫
名潛。寧國人。嘉定十年進士第一。立朝骨鯁。不避權要。淳祐中拜右丞相。以直言忤旨。責授
【現代漢語翻譯】 現代漢語譯本： 來教（指禪宗以外的教派）又說：『如果道不在言語文字上，諸佛諸祖為什麼留下這麼多經論在世上呢？經是佛的言語，禪是佛的心法，本來沒有違背。』但是世人尋著言語逐著句子，沉溺在教義的網中，不知道自己有一段光明的大事。所以達摩祖師西來，不立文字，直指人心，見性成佛，這叫做教外別傳。不是在教外另外有一個道理，只要明白這個心，不執著于教相。現在如果只是誦讀佛語而不會歸於自己，就像是給別人數珍寶，自己沒有半分錢。縱然從中得到少許滋味，還是法愛的見解。必須打併一切，乾乾淨淨，才會有少分相應啊。用日常來驗證，雖然沒有濁惡的粗過，然而在一切善惡逆順的境界上，果真能夠照破而不被他所移換嗎？夜裡睡覺時夢醒后是否一如平常？是否會恐怖顛倒？生病時能夠作得了主嗎？如果目前還有境界存在，那麼夢中就免不了顛倒。夢中既然顛倒，生病時必定不能作得了主宰。生病既然作主宰不得，那麼在生死岸頭必定不自在。所謂如人飲水，冷暖自知。來教說沒有下手處，只是沒有下手處，正是得力處。如前書所言，靜處鬧處都著一隻眼看，是什麼道理？久久純熟，自然沒有靜鬧的差別。如果雜亂紛飛，起滅不停，就舉一則公案與它撕挨，那麼起滅之心自然頓息，照與照者同時寂滅，就是到家的訊息啊。 端平二年（1235年），希元有病，多次上書請求辭去官職。病重時，穿戴整齊，起身端坐，神情清爽不亂。去世后謚號文忠（《宋史．西山文集．緇門警訓》）。 吳毅夫 名潛，寧國人。嘉定十年（1217年）進士第一。在朝為官，剛正不阿，不迴避權貴。淳祐年間拜為右丞相，因直言觸犯皇帝旨意，被貶職。
【English Translation】 English version: The 'Lai Jiao' (referring to sects other than Chan Buddhism) also says: 'If the Dao is not in words and texts, why did all the Buddhas and Patriarchs leave so many sutras and treatises in the world? Sutras are the words of the Buddha, and Chan is the mind-dharma of the Buddha, originally there is no contradiction.' However, people search for words and follow sentences, drowning in the net of doctrines, not knowing that they have a great matter of light within themselves. Therefore, when Bodhidharma came from the West, he did not establish words, but directly pointed to the human mind, seeing one's nature and becoming a Buddha, which is called a special transmission outside the teachings. It is not that there is another principle outside the teachings, but simply to understand this mind, not clinging to the appearance of teachings. Now, if one only recites the Buddha's words and does not return to oneself, it is like counting treasures for others, without having half a penny for oneself. Even if one obtains a little taste from it, it is still a view of love for the Dharma. One must completely clear everything away to have a little corresponding. Use daily life to verify, although there are no turbid and evil gross faults, can one truly illuminate and not be moved by all good, evil, adverse, and favorable circumstances? Is it the same as usual after waking up from a dream at night? Is there terror and inversion? Can one be the master when sick? If there are still circumstances present, then one cannot avoid inversion in dreams. Since there is inversion in dreams, one certainly cannot be the master when sick. Since one cannot be the master when sick, then one will certainly not be at ease at the shore of birth and death. As the saying goes, like a person drinking water, one knows whether it is cold or warm. The 'Lai Jiao' says there is no place to start, but the very place where there is no place to start is the place where one gains strength. As the previous book said, what is the principle of keeping one eye on both quiet and noisy places? After a long time of pure familiarity, there will naturally be no difference between quiet and noisy. If there is a chaotic and disorderly arising and ceasing without stopping, then raise a public case and tear at it, then the mind of arising and ceasing will naturally cease immediately, and the illuminator and the illuminated will simultaneously become silent, which is the news of arriving home. In the second year of Duanping (1235 AD), Xiyuan was ill and repeatedly petitioned to resign from his official position. When he was seriously ill, he dressed neatly, sat upright, and his expression was clear and not confused. After his death, he was given the posthumous title Wenzhong (from 'Song Shi' [History of the Song Dynasty], 'Xishan Wenji' [Collected Works of Xishan], 'Zimen Jingxun' [Admonitions for Monks]). Wu Yifu His name was Qian, and he was from Ningguo. He was the top scholar in the imperial examination in the tenth year of Jiading (1217 AD). As an official in the court, he was upright and unyielding, not avoiding powerful figures. During the Chunyou period, he was appointed as the Right Chancellor, but he was demoted for offending the emperor's will with his direct words.
化州團練使循州安置。居常究心大法。深有悟入。序大慧正法眼藏。至此事亙古亙今漫天漫地。端視側視。直視橫視。開視闔視。明視暗視。無不視亦無所視亦無無不視無所視。謂正即離。謂法即塵。謂眼即鑿。謂藏即塞。是故這四個字直須撇向大洋海里。方免擔枷帶索受人圈䙡。然雖如此。初機鈍根也要得一則半則胡言漢語。覷來覷去綻須光景。此時正好𢬵命捨身。單槍直進。如老鼠入牛角挨墻拶壁更無去處。正迷悶中。猛忽地頭破額裂通身流汗。得個休歇。始知法眼．慧眼．天眼．佛眼只是一雙凡眼。到這裡說道學人事畢也且未在。履齋老子即說偈言。若以色見我。以音聲求我。是人行邪道。不能見如來。及赴貶所。宿楓亭接待寺。告寺僧曰。文殊言。我初入不思議三昧。繫心一緣。若久習成就。更無他想。常與定俱。此係心一緣乃成佛作祖之階梯也。所謂繫心一緣。如日觀月觀眉間毫相與鼻準白之類。事雖淺近。理實幽微。如趙州云。老僧十二時惟粥飯二時是雜用心。溈山問懶安曰汝十二時當作何務。安云牧牛。溈云作么生牧。安曰一回入草去驀鼻拽將來。凡此皆繫心一緣也。是后尊宿又生巧妙方便。令學人看個話頭。如狗子佛性．麻三升．乾屎橛．青州布衫．鎮州蘿蔔．庭前柏樹子之類。都是理路不通處。教
【現代漢語翻譯】 現代漢語譯本： 化州團練使被安置到循州。他平時專心研究佛法，有很深的領悟。他為大慧禪師的《正法眼藏》作序，其中寫道：『這件事亙古亙今，瀰漫天地。無論是端視、側視，還是直視、橫視，無論是睜眼看、閉眼看，無論是明視、暗視，無不是視，又無所視，也無無不視無所視。』如果說『正』就是遠離，說『法』就是塵埃，說『眼』就是鑿子，說『藏』就是堵塞。因此，這四個字必須拋到大海里，才能免於戴著枷鎖，被人束縛。然而，即使這樣，對於初學和根器遲鈍的人來說，也需要一些胡言漢語，反覆觀察，才能顯露出一點光景。此時正好捨命獻身，單槍直入，就像老鼠鉆進牛角，靠著墻壁，再也沒有去路。正在迷悶的時候，突然頭破額裂，全身流汗，才能得到休息。這時才明白，法眼（Dharmacakṣus，能見諸法實相之眼）、慧眼（Prajñacakṣus，能見真空之眼）、天眼（Divyacakṣus，能見遠近粗細之眼）、佛眼（Buddha-cakṣus，徹見一切之眼）只是一雙凡眼。到了這裡，說學道的人事已經完畢，還未必。履齋老先生就說了偈語：『若以色見我，以音聲求我，是人行邪道，不能見如來。』 等到他前往貶謫的地方，住在楓亭接待寺，告訴寺里的僧人說：『文殊菩薩說，我最初進入不可思議三昧（Acintya-samadhi，超越思慮的禪定），繫心一緣，如果長期練習成就，就不會有其他想法，常常與禪定同在。』這繫心一緣是成佛作祖的階梯。所謂繫心一緣，就像觀日、觀月、觀眉間毫相和鼻準白之類。事情雖然淺近，道理卻很深奧。就像趙州禪師說：『老僧十二時辰，只有吃飯和睡覺兩件事是雜用心。』溈山禪師問懶安禪師說：『你十二時辰做什麼？』懶安禪師說：『牧牛。』溈山禪師說：『怎麼牧？』懶安禪師說：『一回到草地裡，就驀鼻拽回來。』凡此種種，都是繫心一緣。之後，尊宿們又生出巧妙的方便，讓學道的人看個話頭，如狗子佛性（Gouzi Foxing，狗有沒有佛性）、麻三升（Ma San Sheng，麻有三升）、乾屎橛（Gan Shi Jue，干糞塊）、青州布衫（Qingzhou Bushan，青州布衫）、鎮州蘿蔔（Zhenzhou Luobu，鎮州蘿蔔）、庭前柏樹子（Tingqian Baishuzi，庭前的柏樹）之類。這些都是理路不通的地方，教人蔘悟。
【English Translation】 English version: The military commissioner of Huazhou was assigned to Xunzhou. He usually devoted himself to the Great Dharma and had profound insights. He wrote a preface to Great Master Dahui's Zhengfa Yanzang (正法眼藏, The Treasury of the Eye of the True Dharma), in which he stated: 'This matter spans the past and present, filling the heavens and the earth. Whether viewed directly, sideways, straight on, or horizontally, whether viewed with eyes open or closed, whether viewed clearly or dimly, it is all seeing, yet seeing nothing, or neither not seeing nor seeing nothing.' To say 'correct' is to be separate, to say 'dharma' is to be dust, to say 'eye' is to be a chisel, to say 'treasury' is to be blocked. Therefore, these four words must be thrown into the vast ocean to avoid wearing shackles and being bound by others. However, even so, for beginners and those with dull faculties, some nonsensical words are needed to observe repeatedly and reveal a glimpse of light. At this time, it is good to sacrifice oneself and advance single-handedly, like a rat entering a bull's horn, leaning against the wall with no way out. In the midst of confusion, suddenly the head is broken, the forehead is cracked, and the whole body is sweating, only then can one find rest. Only then does one understand that the Dharma Eye (Dharmacakṣus, the eye that sees the true nature of all dharmas), Wisdom Eye (Prajñacakṣus, the eye that sees emptiness), Heavenly Eye (Divyacakṣus, the eye that sees far and near, coarse and fine), and Buddha Eye (Buddha-cakṣus, the eye that thoroughly sees everything) are just a pair of ordinary eyes. To say that the work of learning the Way is complete here is not necessarily so. The old man of Luzhai said in a verse: 'If one seeks me through form, or seeks me through sound, that person walks a heretical path and cannot see the Tathagata.' When he went to the place of exile, he stayed at the Reception Temple in Fengting and told the monks of the temple: 'Manjushri Bodhisattva said, 'When I first entered the inconceivable samadhi (Acintya-samadhi, a state of meditation beyond thought), I focused my mind on one object. If I practice it for a long time and achieve it, I will have no other thoughts and will always be in samadhi.' This focusing of the mind on one object is the ladder to becoming a Buddha or a patriarch. The so-called focusing of the mind on one object is like observing the sun, observing the moon, observing the white hair between the eyebrows, and observing the white tip of the nose. Although the matter is simple, the principle is profound. Just as Zen Master Zhaozhou said, 'This old monk only uses his mind for two things in twelve hours: eating and sleeping.' Zen Master Weishan asked Zen Master Lan'an, 'What do you do in twelve hours?' Zen Master Lan'an said, 'Herding the cow.' Zen Master Weishan said, 'How do you herd it?' Zen Master Lan'an said, 'Every time it goes into the grass, I pull it back by the nose.' All of this is focusing the mind on one object. Later, the venerable monks created ingenious methods to have students look at a huatou (話頭, critical phrase), such as 'Does a dog have Buddha-nature? (Gouzi Foxing, 狗子佛性)', 'Three pints of flax (Ma San Sheng, 麻三升)', 'Dry dung stick (Gan Shi Jue, 乾屎橛)', 'Qingzhou cloth shirt (Qingzhou Bushan, 青州布衫)', 'Zhenzhou radish (Zhenzhou Luobu, 鎮州蘿蔔)', 'Cypress tree in the courtyard (Tingqian Baishuzi, 庭前的柏樹)'. These are all places where the reasoning is impassable, teaching people to investigate and understand.
人取次看一則。看來看去。疑來疑去。十二時中常不放舍。忽然鼻孔噴地一下。即是當人安身立命處。此寺僧徒戒行嚴潔。誦經禮佛脅不附席。蓋禪教律剎之希有。亦謂精進矣。有此镃基。更能趲上一層。繫心一緣。習定生慧。則人人是佛。自家現成公案。不用借他珍寶開帳鋪席。可惜只在有為法上過了一生。總然以今世持戒福德來世不失人身。脫殼入殼何時休歇。一有蹉跌永劫扶頭不起。所謂此生不向今生度。更向何生度此身。此語最為悲切。履齋老子未能自度先愿度人。因書此以傚法施云。履齋者。毅夫所自號也。將卒之日。語人曰。吾將逝矣。夜必雷風大雨。已而果然。四更開霽。撰遺表。作詩端坐而逝。事在景定三年(徑山志．佛法金湯)。
知歸子曰。希元之論佛法。信有功于下學矣。雖然學佛而不明宗。如陷蹄涔求適大海。不亦左乎。故陳吳之說。學者其不可不盡心也。
汪大紳云。明宗判得甚是。然明得宗。希元之論皆宗也。明不得宗。陳吳之論皆枝節耳。儒門論禪。何等切直。著于居士傳。法施之善者也。 卍新續藏第 88 冊 No. 1646 居士傳
居士傳三十五
李王董鄭胡傳
李純甫
名之純。自號屏山居士。宏州人也。金承安中進士。少負
【現代漢語翻譯】 現代漢語譯本： 有人隨便看一則公案，看了又看，疑慮重重，一天十二個時辰都不肯放下。忽然在鼻孔里『噴』的一下，這就是當人安身立命的地方。這座寺廟的僧侶戒律嚴明，誦經禮佛時脅不貼席，堪稱禪、教、律三者兼備的稀有之地，也可謂精進了。有了這樣的基礎，如果能更上一層樓，一心專注於一個目標，通過習禪而生智慧，那麼人人都是佛，自家現成的公案，不用藉助他人的珍寶來開設店舖。可惜的是，他們只在有為法上度過了一生。即使今生持戒修福，來世不失人身，但脫離一個軀殼又進入另一個軀殼，何時才能休止？一旦有所差錯，將永劫不得翻身。所以說『此生不向今生度，更向何生度此身』，這句話最為悲切。履齋老先生未能自度，卻先愿度人，因此寫下這些文字來傚法法施。履齋，是毅夫的自號。臨終之日，他告訴別人說：『我將要離去了，今夜必定有雷風大雨。』不久之後，果然如此。四更時分雨過天晴，他撰寫遺表，作詩後端坐而逝。這件事發生在景定三年（1262年）（徑山志．佛法金湯）。
知歸子說：希元的佛法論述，確實對初學者有益。雖然學佛而不明白根本宗旨，就像在車轍里的積水中尋找通往大海的道路，不是很荒謬嗎？所以陳吳的說法，學者不可不盡心研究。
汪大紳說：明宗的判斷非常正確。然而，如果明白了根本宗旨，希元的論述都是宗旨；如果不明根本宗旨，陳吳的論述都只是枝節。儒家談論禪宗，多麼切中要害，被記載在《居士傳》中，是法施中的善舉。 卍新續藏第 88 冊 No. 1646 居士傳
居士傳三十五
李王董鄭胡傳
李純甫
名之純，自號屏山居士，宏州人。金承安年間中進士，年少時就很有才華。
【English Translation】 English version: Someone casually reads a koan. Reading it over and over, doubts arise and persist. They can't let go of it throughout the twelve periods of the day. Suddenly, with a 'sneeze' from the nostrils, that is where the person finds peace and establishes their life. The monks of this temple are strict in their precepts, reciting scriptures and bowing to the Buddha without their sides touching the mat, truly a rare place encompassing Chan (Zen), Doctrine, and Discipline, and can be called diligent. With such a foundation, if they could ascend another level, focusing their mind on one object, cultivating samadhi to generate wisdom, then everyone would be a Buddha, their own inherent public case, without needing to borrow others' treasures to open a shop. It's a pity they only spent their lives on conditioned dharmas. Even if they maintain precepts and accumulate merit in this life, they won't lose their human form in the next life, but when will the cycle of shedding one shell and entering another cease? Once there is a misstep, they will never be able to rise again for countless eons. Therefore, it is said, 'If this life is not used to liberate this body, then in what life will it be liberated?' These words are most sorrowful. Old Master Luzhai was unable to liberate himself, yet first wished to liberate others, so he wrote these words to emulate Dharma giving. Luzhai was the pseudonym of Yifu. On the day of his death, he told others, 'I am about to depart, tonight there will surely be thunder, wind, and heavy rain.' Soon after, it was indeed so. At the fourth watch, the rain cleared and the sky brightened. He composed his final memorial, wrote a poem, and passed away while sitting upright. This event occurred in the third year of Jingding (1262) (Jingshan Zhi. Golden Soup of the Buddha Dharma).
Zhiguizi said: Xiyuan's discourse on the Buddha Dharma is truly beneficial for beginners. Although studying the Buddha without understanding the fundamental principle is like seeking to reach the great ocean from a puddle in a hoofprint, isn't that absurd? Therefore, the teachings of Chen and Wu are something that scholars must study with all their heart.
Wang Dashen said: Mingzong's judgment is very correct. However, if one understands the fundamental principle, Xiyuan's discourses are all the fundamental principle; if one does not understand the fundamental principle, the teachings of Chen and Wu are all mere branches. How incisive and direct is the Confucian discussion of Chan, recorded in the 'Biographies of Laymen,' a virtuous act of Dharma giving. 卍New Continued Canon, Volume 88, No. 1646, Biographies of Laymen
Biographies of Laymen, Thirty-Five
Biographies of Li, Wang, Dong, Zheng, and Hu
Li Chunfu
Named Zhichun, self-styled Pingshan Layman, a native of Hongzhou. He passed the Jinshi examination during the Cheng'an period of the Jin dynasty. He was talented from a young age.
才氣。自比諸葛孔明．王景略。三入翰林。仕至尚書右司都事。中年度其道不行。遂棄官歸。初好列御𡨥．莊周之書。年三十后遍觀佛經。信解猛利。既歸隱。好與諸方老宿游。亦頗好飲酒。每酒酣。人有問法者。隨機引導。如傾江湖。無有窮竭。於是窒者通。疑者信。莫不灑然以去也。以謂近世儒者推闡大道。窮性命之歸。其為功甚鉅。然其論佛。患不深究華嚴圓極之宗。理事無礙之旨。徒執小乘教相。斥為死灰槁木。又不知性真常中本無生滅。輒謂此身死後斷滅。墮于邪見。疑誤後生。因取先儒闢佛語分章條辨。名曰鳴道集說。為之序曰。自生民以來。未有不得道而為聖人者。伏羲．神農．黃帝之心見於大易。堯．舜．禹．湯．文．武．周公之道見於詩書。皆得道之大聖人也。聖人不王。道術將裂。有老子者。遊方之外。恐後世之人塞而無所入。高談天地未生之前。而洗之以道德。有孔子者。遊方之內。恐後世之人眩而無所歸。切論天地既生之後。而封之以仁義。故其言不無有少相齟齬者。雖然。或吹或噓。或挽或推。一首一尾。一東一西。元聖素王之志亦皆有歸矣。其門弟子恐其不合。而遂至於支離也。莊周氏沿流而下。自天人至於聖人。孟軻氏溯流而上。自善人至於神人。如左右券。內聖外王之說備矣。惜夫
【現代漢語翻譯】 現代漢語譯本： 他自負才氣，把自己比作諸葛孔明（三國時期蜀漢丞相）和王景略（晉朝名士）。曾三次進入翰林院，官至尚書右司都事。中年時，他認為自己的政治理想無法實現，於是辭官歸隱。起初，他喜歡列禦寇（戰國時期道家代表人物）和莊周（即莊子）的著作。三十歲以後，他廣泛閱讀佛經，對佛法深信不疑。歸隱后，他喜歡與各地的老修行交往，也頗為喜歡飲酒。每當酒興正濃時，如果有人向他請教佛法，他便隨機引導，滔滔不絕，如同傾瀉江湖之水，永無止境。於是，困惑的人得以開悟，懷疑的人得以信服，沒有誰不是心滿意足地離去。 他認為，近代的儒者闡發大道，探究性命的歸宿，他們的功勞非常巨大。然而，他們評論佛法時，卻苦於沒有深入研究華嚴宗圓融至極的宗旨和理事無礙的道理，只是執著于小乘佛教的教相，斥責佛教為死灰槁木。他們又不知道自性真常中本來就沒有生滅，就妄自認為此身死後便會斷滅，從而墮入邪見，迷惑誤導後人。因此，他選取了先前儒者批判佛教的言論，分章節進行辨析，名為《鳴道集說》。 他為這本書作序說：『自從有了人類以來，沒有誰不是得道而成為聖人的。伏羲、神農、黃帝的心意體現在《周易》中，堯、舜、禹、湯、文王、武王、周公的道體現在《詩經》《尚書》中，他們都是得道的大聖人。聖人不稱王，道術將要分裂。有老子這樣的人，遊走於世俗之外，恐怕後世之人閉塞而無從進入真理之門，於是高談天地未生之前的事情，用道德來洗滌人們的心靈。有孔子這樣的人，遊走於世俗之內，恐怕後世之人迷惑而無所歸依，於是切實地論述天地既生之後的事情，用仁義來規範人們的行為。所以他們的言論不免有少許不合拍的地方。雖然如此，一個吹氣，一個吸氣，一個拉，一個推，一個在東，一個在西，元聖素王的志向也都有共同的歸宿。他們的門人弟子恐怕他們的學說不合，以至於支離破碎。莊周氏順流而下，從天人談到聖人；孟軻氏逆流而上，從善人談到神人。如同左右券合在一起，內聖外王的學說就完備了。可惜啊！』
【English Translation】 English version: He was proud of his talent, comparing himself to Zhuge Kongming (Prime Minister of Shu Han during the Three Kingdoms period) and Wang Jinglue (a famous figure of the Jin Dynasty). He entered the Hanlin Academy three times, eventually serving as the Director of the Right Department of the Ministry of Works. In middle age, he felt that his political ideals could not be realized, so he resigned and went into seclusion. Initially, he favored the writings of Lie Yukou (a representative figure of Taoism during the Warring States period) and Zhuang Zhou (i.e., Zhuangzi). After the age of thirty, he extensively studied Buddhist scriptures, developing a deep and firm belief in Buddhism. After retiring, he enjoyed associating with elder monks from various places and also had a fondness for drinking. Whenever he was in high spirits from drinking, if someone asked him about the Dharma, he would guide them accordingly, speaking eloquently and endlessly, like pouring out the waters of a vast lake. As a result, those who were confused were enlightened, and those who were doubtful became convinced, and all departed with satisfaction. He believed that modern Confucian scholars expounded the Great Dao and explored the ultimate destination of life and nature, and their contributions were immense. However, when they commented on Buddhism, they suffered from not having deeply studied the perfect and ultimate tenets of the Huayan School and the principle of the unobstructedness of principle and phenomena, merely clinging to the teachings of the Hinayana school, and denouncing Buddhism as dead ashes and withered wood. Moreover, they did not know that there is originally no arising or ceasing in the true and constant nature, and they presumptuously believed that this body would be annihilated after death, thus falling into wrong views and misleading future generations. Therefore, he selected the words of previous Confucian scholars who criticized Buddhism, and analyzed them chapter by chapter, naming it 'Ming Dao Ji Shuo'. He wrote a preface for this book, saying: 'Since the beginning of mankind, there has never been anyone who has not attained the Dao and become a sage. The minds of Fuxi, Shennong, and the Yellow Emperor are embodied in the 'Book of Changes', and the Dao of Yao, Shun, Yu, Tang, King Wen, King Wu, and the Duke of Zhou are embodied in the 'Book of Poetry' and the 'Book of Documents'. They are all great sages who have attained the Dao. If sages do not rule as kings, the arts of the Dao will be fragmented. There was Laozi, who traveled outside the mundane world, fearing that future generations would be blocked and have no way to enter the gate of truth, so he spoke loftily about the time before heaven and earth were born, and cleansed people's minds with morality. There was Confucius, who traveled within the mundane world, fearing that future generations would be confused and have nowhere to turn, so he earnestly discussed the time after heaven and earth were born, and regulated people's behavior with benevolence and righteousness. Therefore, their words inevitably have some inconsistencies. Even so, one blows, one sucks, one pulls, one pushes, one is in the east, and one is in the west, the aspirations of the original sages and uncrowned kings all have a common destination. Their disciples feared that their doctrines would not be compatible, leading to fragmentation. Zhuang Zhou went downstream, talking about sages from the perspective of the relationship between heaven and man; Mencius went upstream, talking about divine men from the perspective of good men. Like the two halves of a tally, the doctrine of inner sage and outer king is complete. Alas!'
四聖人沒。聖人之道不傳一千五百年矣。而浮屠氏之書從西方來。蓋距中國數千萬里。證之文字至言妙理。與吾聖人之心魄然而合。豈萬古之下四海之外聖人之心竟不能泯滅耶。諸儒陰取其說以證吾書。自李翱始。至於近代王介甫父子倡之。蘇子瞻兄弟和之。大易．詩．書．論．孟．老．莊皆有所解。濂溪．涑水．橫渠．伊川之學踵而興焉。上蔡．龜山．元城．橫浦之徒從而翼之。東萊．南軒．晦庵之書蔓衍四出。其言遂大小。生何幸見諸先生之議論。心知古聖人之不死。大道之將合也。恐將合而又離。箋其未合於古聖人者。曰鳴道集說云。純甫既卒。耶律晉卿讀其書。大好之。為序以行世。又有楞嚴．金剛．老莊．學庸諸解。皆不傳。同時有劉謐者。著三教平心錄。至明初建安沈士榮著續原教論。其大旨與純甫略同(中州集．佛祖通載．續原教論)。
王子彧
名文。沼州人。金承安中進士。為尚書省椽。性剛不與俗諧。棄官去。往來登封盧州山中二十年。改名知非。字無咎。自號照了居士。布衣蔬食。厲志學道。初出京時有詩云。親疏俱穩人倫了。婚嫁齊成俗意周。一筆盡勾塵債斷。都無虧欠大家休。大家休。愛著何時是徹頭。風息浪平人已度。笑攜明月下孤舟。居山日有詩云。放下情懷觸處安。生
【現代漢語翻譯】 現代漢語譯本： 四位聖人逝世后，聖人的道統已經失傳一千五百年了。而浮屠氏（Buddha，佛陀）的經典從西方傳來，距離中國有數千萬里之遙。驗證其中的文字、精闢的言論和微妙的道理，竟然與我們聖人的心意暗合。難道在漫長的歷史長河中，在廣闊的四海之外，聖人的心意終究無法泯滅嗎？ 一些儒生暗中採用浮屠氏的學說來印證儒家經典，從李翱開始，到近代王安石（1021-1086）父子提倡，蘇軾（1037-1101）兄弟響應。他們對《易經》、《詩經》、《尚書》、《論語》、《孟子》、《老子》、《莊子》都有所解讀。周敦頤（濂溪先生，1017-1073）、司馬光（涑水先生，1019-1086）、張載（橫渠先生，1020-1077）、程頤（伊川先生，1033-1107）的學說相繼興起。上蔡、龜山、元城、橫浦等地的門徒跟隨並輔助他們。呂祖謙（東萊先生，1137-1181）、張栻（南軒先生，1133-1180）、朱熹（晦庵先生，1130-1200）的著作廣泛流傳。他們的言論也因此變得或深或淺。我何其有幸能夠見到諸位先生的議論，內心明白古代聖人的精神是不死的，偉大的道統終將合一。只是擔心即將合一卻又分離，於是註釋那些尚未與古代聖人相合的地方，寫成了《鳴道集說》。 純甫去世后，耶律晉卿讀了他的書，非常讚賞，為之作序並使其流傳於世。還有對《楞嚴經》、《金剛經》、《老子》、《莊子》、《大學》、《中庸》等經典的解讀，都沒有流傳下來。同時代還有劉謐，著有《三教平心錄》。到了明朝初年，建安的沈士榮著有《續原教論》，其主要觀點與純甫大致相同（見《中州集》、《佛祖統紀》、《續原教論》）。
王子彧
名文，是沼州人。金朝承安年間（1196-1200）考中進士，擔任尚書省的官員。性格剛直，不與世俗同流合污，於是棄官離去，在登封、盧州一帶的山中隱居了二十年。改名為知非，字無咎，自號照了居士。身穿布衣，吃粗茶淡飯，立志學習道家學說。當初離開京城時，他寫了一首詩說：『親戚朋友都安穩，人倫關係也了結；婚嫁之事都辦妥，世俗禮節也周全。一筆勾銷所有塵世債務，不再虧欠任何人，大家都解脫。大家都解脫，執著于愛戀何時才能到盡頭？風平浪靜人已渡過，笑著攜帶著明月，劃著孤舟而下。』隱居山中時，他每天都寫詩說：『放下情感，處處都安寧，生
【English Translation】 English version: After the passing of the Four Sages, the tradition of the sages had been lost for fifteen hundred years. Then, the scriptures of the Buddhas (浮屠氏) came from the West, tens of millions of miles away from China. Verifying the words, profound statements, and subtle principles within them, they surprisingly aligned with the minds of our sages. Could it be that throughout the long river of history, beyond the vast seas, the minds of the sages could never be extinguished? Some Confucian scholars secretly adopted the doctrines of the Buddhas to validate Confucian classics, starting with Li Ao, and later advocated by Wang Anshi (王介甫, 1021-1086) and his sons, with Su Shi (蘇子瞻, 1037-1101) and his brothers responding. They all had interpretations of the 'I Ching,' 'Book of Poetry,' 'Book of Documents,' 'Analects,' 'Mencius,' 'Laozi,' and 'Zhuangzi.' The teachings of Zhou Dunyi (濂溪, 1017-1073), Sima Guang (涑水, 1019-1086), Zhang Zai (橫渠, 1020-1077), and Cheng Yi (伊川, 1033-1107) arose in succession. Disciples from Shangcai, Guishan, Yuancheng, and Hengpu followed and assisted them. The writings of Lü Zuqian (東萊, 1137-1181), Zhang Shi (南軒, 1133-1180), and Zhu Xi (晦庵, 1130-1200) spread widely. Their words thus became either profound or shallow. How fortunate I am to have seen the discussions of these gentlemen, knowing in my heart that the spirit of the ancient sages is immortal, and the great tradition will eventually unite. I only fear that it will unite and then separate again, so I annotated those places that have not yet aligned with the ancient sages, writing the 'Mingdao Jishuo'. After Chunfu passed away, Yelu Jinqing read his book, greatly admired it, wrote a preface for it, and caused it to be circulated in the world. There were also interpretations of the 'Surangama Sutra' (楞嚴經), 'Diamond Sutra' (金剛經), 'Laozi,' 'Zhuangzi,' 'Great Learning,' and 'Doctrine of the Mean,' but none of them were passed down. At the same time, there was Liu Mi, who wrote 'San Jiao Pingxin Lu.' In the early Ming Dynasty (明朝), Shen Shirong of Jian'an wrote 'Xu Yuanjiao Lun,' whose main points were roughly the same as Chunfu's (see 'Zhongzhou Ji,' 'Fozu Tongzai,' 'Xu Yuanjiao Lun').
Wang Ziyu
Named Wen, he was from Zhaozhou. During the Cheng'an period (承安, 1196-1200) of the Jin Dynasty (金朝), he passed the imperial examination and became an official in the Ministry of Works. With a rigid personality, he did not associate with the vulgar, so he abandoned his official position and lived in seclusion in the mountains around Dengfeng and Luzhou for twenty years. He changed his name to Zhifei, with the courtesy name Wu Jiu, and styled himself Zhaoliao Jushi. He wore cloth clothes, ate simple meals, and was determined to study Taoist doctrines. When he first left the capital, he wrote a poem saying: 'Relatives and friends are all stable, human relationships are settled; marriage matters are all completed, worldly etiquette is fulfilled. With one stroke, all worldly debts are canceled, no longer owing anyone, everyone is liberated. Everyone is liberated, when will attachment to love come to an end? The wind is calm and the waves are still, people have crossed over, smiling and carrying the bright moon, rowing down a solitary boat.' While living in seclusion in the mountains, he wrote poems every day saying: 'Let go of emotions, everywhere is peaceful, life
涯取次沒多般。褐衣襤褸聊遮赤。短髮鬅鬙底用冠。一榻省緣資困歇。二匙隨分了饑䬸。也知苦澀人人笑。烈日初心不敢漫。又作決了歌。禪家以為證道。正大中參知政事。思烈行臺洛陽。辟之使參臺事。城陷不知所終(中州集)。
董國華
名文甫。潞州人。承安中進士。為人淳質。恬於世味。學道有得。與子安仁居寶豐坊。並閉戶不出。以習靜為業。其後歷官至昌武軍節度副使。正大中以公事至𣏌縣。自知死期。書與家人及同官別。乃為詩曰。白髮三千丈。紅塵六十年。只今無見在。虛費草鞋錢。又曰。無情喪主沒錢僧。送上城南無事人。檢盡傳燈前後錄。更無公案這番新。詩畢。擲筆于地。以扇障面而逝(中州集)。
鄭所南
名思肖。福州連江人。徙于吳。宋末貢太學。舉博學鴻詞。元兵南下。上書論時事。不報。宋亡自傷不能報仇。終身不娶。不飲酒。不北向坐。歲時伏臘野哭面南拜。棄所居宅。寓城中萬壽．覺報二寺。以所有田施與之。留數畝給衣食。謂佃客曰。我死。汝則主之。著一是居士傳曰。一是居士。大宋人也。生於宋。長於宋。死於宋。嘗貫古今六合觀之。肇乎無天地之始。亙乎有天地之終。普天率土一草一木吾見其皆大宋天下。大宋粹然一天也。不以有疆土而存。
【現代漢語翻譯】 現代漢語譯本 我四處漂泊，沒有什麼特別的依靠。穿著破舊的粗布衣服勉強遮蓋身體。稀疏的短髮，又何必戴帽子呢？一張床鋪，是爲了減少俗務，以便睏倦時休息。兩匙粗茶淡飯，隨緣解決飢餓。也知道這種清苦的生活會被人嘲笑，但即使在烈日下，也不敢輕易改變最初的志向。又作了一首『決了歌』，被禪家認為是證道的詩。正大（1224-1231）年間，參知政事（官名）思烈在行臺（官署名）洛陽，徵召他參與行臺事務，城池陷落後，不知他的最終結局。（出自《中州集》）
董國華
名文甫，潞州（今山西長治）人。承安（1196-1200）年間考中進士。為人淳樸忠厚，淡泊名利。在學道方面有所領悟。與兒子安仁居住在寶豐坊，都閉門不出，以修習清靜為事業。之後歷任官職，直至昌武軍節度副使。正大（1224-1231）年間因公事到達𣏌縣，自知死期將至，寫信與家人及同僚告別，於是作詩說：『白髮三千丈，紅塵六十年。如今什麼也看不見了，白白浪費了草鞋錢。』又說：『無情的喪主，沒有錢請僧人，送到城南的無事之人。翻遍了傳燈前後的記錄，再也沒有比這更新的公案了。』詩寫完，將筆扔在地上，用扇子遮住臉去世。（出自《中州集》）
鄭所南（鄭思肖）
名思肖，福州連江人，后遷居到吳地（今江蘇一帶）。宋朝末年成為太學生，被推薦為博學鴻詞科。元兵南下時，上書論述時事，沒有得到迴應。宋朝滅亡后，他為自己不能報仇而悲傷，終身不娶，不飲酒，不向北方坐。每到歲時伏臘（節日），就在野外向南哭拜。拋棄了所居住的宅院，寄居在城中的萬壽寺和覺報寺，將所有的田地施捨給寺廟，只留下幾畝田地供自己衣食。他對佃戶說：『我死後，你們就做這些田地的主人。』他寫了《一是居士傳》，說：『一是居士，是大宋人。生於宋朝，長於宋朝，死於宋朝。曾經貫穿古今六合來觀察，從沒有天地開始，到有天地結束，整個天下，一草一木，我都認為是大宋的天下。大宋是純粹的一體，不因為有疆土而存在。』
【English Translation】 English version I drift around with no particular reliance. Wearing tattered brown clothes, barely covering my nakedness. With sparse, disheveled hair, what's the use of a hat? A single bed is for reducing worldly affairs, so I can rest when weary. Two spoonfuls of simple food, accepting my lot to satisfy hunger. I know this austere life is laughed at by everyone, but even under the scorching sun, I dare not casually change my original aspiration. I also composed a 'Farewell Song,' which Zen practitioners consider a poem of enlightenment. During the Zhengda (1224-1231) period, the Councilor of State (official title) Si Lie, at the Xingtai (official residence) in Luoyang, recruited him to participate in the Xingtai affairs. After the city fell, his final fate is unknown. (From 'Zhongzhou Ji')
Dong Guohua
His given name was Wenfu, a native of Luzhou (present-day Changzhi, Shanxi). He passed the Jinshi examination during the Cheng'an (1196-1200) period. He was honest and simple, indifferent to worldly tastes. He had some understanding in the study of Dao. He and his son Anren lived in Baofeng Fang, both staying indoors, making quiet cultivation their occupation. Later, he held various official positions, eventually reaching the position of Deputy Military Commissioner of Changwu. During the Zhengda (1224-1231) period, he arrived at 𣏌 County on official business, knowing that his death was near. He wrote letters to his family and colleagues to bid farewell, and then composed a poem saying: 'Three thousand feet of white hair, sixty years in the red dust. Now nothing can be seen, wasting money on straw sandals in vain.' He also said: 'A heartless master of the funeral, with no money to hire monks, sending off a person with no affairs to the south of the city. Having examined the records of the transmission of the lamp, there is no newer koan than this.' After finishing the poem, he threw the pen on the ground, covered his face with a fan, and passed away. (From 'Zhongzhou Ji')
Zheng Suonan (Zheng Sixiao)
His given name was Sixiao, a native of Lianjiang, Fuzhou, who later moved to Wu (present-day Jiangsu area). At the end of the Song Dynasty, he became a student at the Imperial Academy and was recommended for the Boxue Hongci examination. When the Yuan army invaded the south, he submitted a memorial discussing current affairs, but received no response. After the Song Dynasty fell, he grieved for his inability to avenge the country, and remained unmarried for life, not drinking alcohol, and not sitting facing north. Every year during the seasonal festivals, he would cry and bow southward in the wilderness. He abandoned his residence and lived in the Wanshou Temple and Juebao Temple in the city, donating all his fields to the temples, leaving only a few acres for his own food and clothing. He said to the tenants: 'After I die, you will be the masters of these fields.' He wrote 'The Biography of Yishi Jushi,' saying: 'Yishi Jushi is a person of the Great Song Dynasty. Born in the Song Dynasty, grew up in the Song Dynasty, and died in the Song Dynasty. Having observed the past and present, the universe, from the beginning of no heaven and earth to the end of having heaven and earth, the entire world, every blade of grass and every tree, I consider to be the territory of the Great Song. The Great Song is purely one entity, not existing because of having territory.'
不以無疆土而亡也。譬如孝子于其父。前乎無前。后乎無後。滿眼惟父。與天同大。寧以生為在。死為不在耶。又寧見有二父耶。此一是之所在也。一是者何。萬古不易之理也。由之行天地。鬼神咸聽其命。不然。天地鬼神反誅之。斷古今。定綱常。配至道。立眾事。自天子至於庶人一皆不越於斯。茍能深造一是之域。殺之亦不變。安能以偽富偽貴芻豢之哉。所南性孤峭。寡與人合。時獨行獨吟獨遊山水間。嗜餐梅花。嘗夢乘雲登一高峰得古梅樹。大百圍。花徑半尺。方盛開。摘而食之。空中有聲告曰。此玉真峰頂也。邇來四百萬劫。無人至矣。因為文紀之曰。此一花樹。其壽無量。天根月窟。和氣之液。洪蒙之雪。構為花骨。世不得聞。仙不得識。頑立樹下。頻嗅頻笑。方瞳不瞬。溜碧相射。欲與俱化。泯而為一。倏躍而動。手盡其葩。齒煉為丹。火涼水浮。鼻舌毛空迸散香霧。六合同同燦發天光。萬返于源。其心忽空。一旦獲無身之身。還我于無極。於戲偉哉。書此紀已。仰面長嘯。聲震空碧。瞿然而寤。舌本猶香。又嘗著施食心法。說正覺摩醯首羅天王療一切病咒。咒曰。唵。我有大愿。無量無邊。虛空爛壞。我願無盡。我默我咒。先斷病魔。我觀我生。我寶無生。意歸其源。六根俱寧。歸無所歸。心華自開。
【現代漢語翻譯】 現代漢語譯本： 不是因為沒有疆土而滅亡。譬如孝順的兒子對待他的父親，在他之前沒有更前的，在他之後沒有更后的，滿眼只有父親，（父親的偉大）與天同等。難道會因為活著就認為父親存在，死了就認為父親不存在嗎？又怎麼會認為有兩個父親呢？這就是『一是』的所在。『一是』是什麼？是萬古不變的真理。遵循它，天地、鬼神都會聽從它的命令；不然，天地鬼神反而會誅殺他。它能裁斷古今，確定綱常，匹配至高的道，建立各種事業，從天子到平民百姓，沒有誰能超越這個『一是』。如果能夠深入到『一是』的境界，即使被殺也不會改變，又怎麼會被虛假的財富和尊貴所奴役呢？ 所南（人名）性格孤僻高傲，很少與人交往，時常獨自行動、獨自吟唱、獨自在山水間遊玩。他喜歡吃梅花，曾經夢見自己乘雲登上一個高峰，得到一棵古老的梅樹，樹幹粗大到幾百圍，花朵直徑有半尺，正盛開著。他摘下梅花食用，空中傳來聲音告訴他說：『這裡是玉真峰頂，近四百萬劫（佛教時間單位，極長的時間）以來，沒有人到達過這裡。』於是他寫文章記載這件事，說：『這棵梅花樹，它的壽命是無限的，是天根月窟（道教術語，指天地陰陽交合之處）的和氣之液，是洪蒙（指天地未開、混沌狀態）之雪，構成了它的花骨。世人無法聽到，神仙無法認識。我癡頑地站在樹下，不停地嗅著花香，頻頻笑著，目光炯炯，想要與梅花一同化為一體，消失而合一。忽然跳躍而動，用手摘盡梅花，用牙齒煉化為丹藥，感覺火是涼的，水是浮的，鼻、舌、毛孔都迸發出香霧，整個宇宙都一同燦爛地散發著天光，萬物迴歸到本源，我的心忽然空明。一旦獲得無身之身，迴歸到無極的境界。』啊！多麼偉大啊！寫完這篇記載，我仰面長嘯，聲音震動空曠的碧空。驚醒過來，舌頭上還留有梅花的香味。』 他又曾經寫過《施食心法》，講述正覺摩醯首羅天王（佛教護法神）治療一切疾病的咒語。咒語說：『唵。我有大愿，無量無邊。即使虛空爛壞，我的願力也不會窮盡。我默唸，我持咒，首先斷除病魔。我觀照我的生命，我珍視無生。意念迴歸到本源，六根（眼、耳、鼻、舌、身、意）都得到安寧。迴歸到無所歸之處，心華自然開放。』
【English Translation】 English version: It is not lost because it has no boundless territory. It is like a filial son to his father. Before him, there is no before. After him, there is no after. His eyes are full of his father, as great as heaven. Would he consider his father to exist when alive and not exist when dead? Would he see two fathers? This is where 'Oneness' lies. What is 'Oneness'? It is the unchanging truth of all ages. Following it, heaven, earth, and spirits will all listen to its commands; otherwise, heaven, earth, and spirits will punish him. It can judge the past and present, establish the fundamental principles, match the supreme Dao, and establish all affairs. From the emperor to the common people, no one can surpass this 'Oneness'. If one can deeply enter the realm of 'Oneness', even if killed, it will not change. How can one be enslaved by false wealth and honor? Suo Nan (person's name) was solitary and aloof, rarely associating with people. He often acted alone, chanted alone, and wandered alone in the mountains and rivers. He loved to eat plum blossoms. He once dreamed of riding clouds to ascend a high peak and obtaining an ancient plum tree, with a trunk hundreds of spans around and flowers half a foot in diameter, in full bloom. He picked the plum blossoms and ate them. A voice in the air told him, 'This is the summit of Yuzhen Peak. In nearly four million kalpas (Buddhist unit of time, an extremely long period), no one has ever reached here.' So he wrote an article to record this event, saying, 'This plum tree, its life is infinite, is the essence of harmony from the heavenly root and lunar cave (Taoist term, referring to the place where heaven and earth's yin and yang meet), the snow of primordial chaos, forming its floral bones. The world cannot hear of it, and immortals cannot recognize it. I stand stubbornly under the tree, constantly smelling the fragrance of the flowers, smiling frequently, with bright eyes, wanting to transform into one with the plum blossoms, disappearing and merging into one. Suddenly leaping and moving, using my hands to pick all the plum blossoms, using my teeth to refine them into elixirs, feeling that the fire is cool and the water is floating, my nose, tongue, and pores all bursting with fragrant mist, the entire universe shining brightly with heavenly light, all things returning to their source, my heart suddenly becoming clear. Once I obtain a body without a body, returning to the realm of the infinite.' Ah! How great! After writing this record, I looked up and let out a long roar, the sound shaking the empty blue sky. I woke up startled, with the fragrance of plum blossoms still lingering on my tongue.' He also once wrote the 'Shishi Xinfa' (Mind Method of Food Offering), explaining the mantra of Zhengjue Moheśvara Deva Raja (Buddhist protector deity) for curing all diseases. The mantra says, 'Om. I have a great vow, immeasurable and boundless. Even if the void collapses, my vow will not end. I silently recite, I chant the mantra, first cutting off the disease demons. I contemplate my life, I cherish non-birth. My mind returns to the source, the six senses (eyes, ears, nose, tongue, body, mind) all attain peace. Returning to where there is nowhere to return, the flower of the mind naturally opens.'
我於是時。現無邊身。為大醫王。普救病難。即臻安康。乃正綱常。終於究意。我違我誓。我當殛我。滅為微塵。聞聞聞聞。娑婆訶。晚自集所著文。名曰心史。誓教天下萬世皆為忠臣。錮以鐵函。沉古井中。明崇禎時承天寺僧浚井得之。新安汪駿聲刻以行世(蘇州志．宋文偶鈔)。
胡汲仲
名長孺。婺州永康人。博學強記。受業青田余學古。得朱子之傳。以主敬為學之要。默識靜觀。超然自得。發明本心。導諸學者。一時人望皆歸之。居貧厲獨行之節。嘗語其友。至麋不繼襖不溫。謳吟猶作鐘球鳴。此予秘密藏中休糧方也。參閱內典。著大同論曰。孟子沒一千四百年而周子出。周子之傳出于北固壽涯禪師。程子．朱子皆得之周子。朱子后得張欽夫講究此道。方得脫然。元來此事與禪學十分相似。學不知禪。禪不知學。互相排擊。都不曾劄著痛處。真可笑也。初在宋咸淳中起家監重慶酒務。歷福寧州倅。宋亡隱永康山。至元二十五年起集賢修撰。出教授揚州。歷寧海主簿。延祐元年引疾歸。晚居杭之虎林山。病喘上氣者久之。一日具酒食與比鄰別云。將返故鄉。門人覺其意。問曰。先生精神不衰。遽欲觀化耶。汲仲曰。精神與死生初無相涉也。就寢至夜半。聲寂然。其子駒排戶視之。則正衣冠坐逝矣。
【現代漢語翻譯】 現代漢語譯本：我于那時，顯現無邊之身，作為偉大的醫王（指佛），普遍救治眾生的疾病苦難，使他們達到安寧康樂的境界，匡正人倫綱常，最終達到究竟的解脫。如果我違揹我的誓言，就讓我被誅滅，化為微塵。聞聞聞聞，娑婆訶（咒語，意為迅速成就）。晚年自己整理所著的文章，命名為《心史》，發誓要教導天下萬世的人都成為忠臣，用鐵函封固，沉入古井之中。明朝崇禎年間（1628-1644）承天寺的僧人疏浚井時得到它，新安的汪駿聲將其刻印刊行於世（出自《蘇州志·宋文偶鈔》）。
胡汲仲
名長孺，婺州永康人。博學強記，師從青田的余學古，得到朱熹的學說真傳，以主敬作為學習的關鍵。默默領會，靜心觀察，超脫自然，有所領悟，闡明本心，引導眾多學者。一時之間，人們的期望都寄託於他。他生活貧困，卻堅持高尚的節操。曾經對他的朋友說：『即使到了米不夠吃，棉襖不夠暖的地步，吟唱的歌聲仍然像鐘磬一樣洪亮。』這就是我秘密寶藏中的休糧之方啊。他參考閱讀佛教經典，著有《大同論》，其中說：『孟子去世一千四百年後，周敦頤出現。周敦頤的學說傳承自北固山的壽涯禪師。程頤、朱熹都從周敦頤那裡得到了傳承。朱熹之後，張欽夫講究此道，才得以徹底領悟。原來這件事與禪學十分相似。學問不懂禪，禪學不懂學問，互相排斥，都不曾觸及到痛處，真是可笑啊。』起初在宋朝咸淳年間（1265-1274）以監重慶酒務起家，歷任福寧州倅。宋朝滅亡后，隱居在永康山。元朝至元二十五年（1288）被起用為集賢修撰，后出任揚州教授，歷任寧海主簿。元朝延祐元年（1314）以生病為由告老還鄉。晚年居住在杭州的虎林山。患有氣喘病很久。有一天，他準備了酒食與鄰居告別，說：『將要返回故鄉。』他的門人察覺了他的意思，問道：『先生精神不衰，難道要去世了嗎？』汲仲說：『精神與死生本來就沒有關係。』就寢後到半夜，聲音寂靜。他的兒子駒推開門去看，只見他整理好衣冠端坐而逝。
【English Translation】 English version: At that time, I manifested an boundless body, acting as the great King of Medicine (referring to the Buddha), universally saving sentient beings from the suffering of illness, enabling them to reach a state of peace and well-being, rectifying the ethical norms, and ultimately attaining ultimate liberation. If I violate my vows, may I be annihilated and reduced to dust. Hear, hear, hear, hear, Svaha (mantra, meaning 'may it be swiftly accomplished'). In his later years, he compiled his own writings, naming them 'The History of the Heart,' vowing to teach all people of the world for generations to come to be loyal subjects, sealing it in an iron box and sinking it into an ancient well. During the Chongzhen era (1628-1644) of the Ming Dynasty, a monk from Chengtian Temple dredged the well and found it, and Wang Junsheng of Xin'an had it engraved and published (from 'Suzhou Zhi · Song Wen Ou Chao').
Hu Jizhong
His given name was Changru, and he was from Yongkang, Wuzhou. He was erudite and had a strong memory. He studied under Yu Xuegu of Qingtian and received the true transmission of Zhu Xi's teachings, taking reverence as the key to learning. He understood silently, observed quietly, transcended naturally, and gained insight, elucidating the original mind and guiding many scholars. For a time, people's hopes were placed on him. He lived in poverty but maintained noble integrity. He once said to his friend, 'Even if the rice is not enough to eat and the cotton-padded jacket is not warm enough, the songs I sing are still as loud as bells and chimes.' This is the nourishing method in my secret treasure. He consulted Buddhist scriptures and wrote 'On Great Harmony,' which said, 'Fourteen hundred years after Mencius's death, Zhou Dunyi appeared. Zhou Dunyi's teachings were inherited from Zen Master Shouya of Mount Beigu. Cheng Yi and Zhu Xi both received the transmission from Zhou Dunyi. After Zhu Xi, Zhang Qinfu studied this path and was able to fully understand it. Originally, this matter is very similar to Zen Buddhism. Scholarship does not understand Zen, and Zen does not understand scholarship. They reject each other and never touch the core, which is truly laughable.' Initially, during the Xianchun era (1265-1274) of the Song Dynasty, he started his career as a supervisor of wine affairs in Chongqing, and later served as an assistant magistrate of Funing Prefecture. After the fall of the Song Dynasty, he lived in seclusion in Mount Yongkang. In the twenty-fifth year of the Zhiyuan era (1288) of the Yuan Dynasty, he was appointed as a compiler of the Jixian Academy, and later served as a professor in Yangzhou and a registrar in Ninghai. In the first year of the Yanyou era (1314) of the Yuan Dynasty, he retired due to illness. In his later years, he lived in Mount Hulin in Hangzhou. He suffered from asthma for a long time. One day, he prepared wine and food to bid farewell to his neighbors, saying, 'I am going to return to my hometown.' His disciples realized his intention and asked, 'Sir, your spirit is not declining, are you going to pass away?' Jizhong said, 'Spirit has nothing to do with life and death.' He went to bed and by midnight, there was silence. His son Ju pushed open the door to look and saw him sitting upright, dressed in his official attire, having passed away.
年七十五。時又有馮子振者。攸州人。博學負才氣。通內典。與中峰本禪師游。師作凈土偈一百八首。大闡唯心之旨。子振見而心傾。自號發願學人。為之贊曰。我觀幻住師。于幻無所住。雖不住于幻。能覺如幻人。幻人汝當知。垢與凈相對。離垢即凈性。凈土應現前。是故幻住師。演說凈土偈。手提古佛機。數與念珠等。一偈偈四句。句句義畢彰。字數逾三千。其實無一字。偈迷念珠轉。偈悟轉念珠。若人於此中。一一總無念。于無念唸佛。佛念亦復無。紅爪紺發螺。種種白毫相。有目具瞻仰。月面照日輪。花敷四色蓮。出微妙高潔。所生皆凈土。云何是西方。是人見彌陀。悉得安隱住(元史．佛法金湯．續法喜志．樂邦文類)。
知歸子曰。元世士大夫如趙子昂．程鉅夫．虞伯生．袁伯長．鄧善之之徒。其于佛法不可謂無意者。然文過其質。其于道蓋未有得也。予故不得而傳之。
汪大紳云。異人異趣異解。 卍新續藏第 88 冊 No. 1646 居士傳
居士傳三十六
耶律晉卿國寶傳
耶律晉卿
名楚材。遼東丹王突欲八世孫也。仕金為開州同知。宣宗遷汴。完顏復興守燕。闢為左右司員外郎。元太祖既定燕。晉卿間居久之。已而太祖聞其名。召置左右。日益
【現代漢語翻譯】 現代漢語譯本： 七十五歲時去世。當時還有一位名叫馮子振的人，是攸州人，博學多才，通曉佛典，與中峰本禪師交往。中峰本禪師作了《凈土偈》一百零八首，大力闡揚唯心主義的宗旨。馮子振見到後心悅誠服，自號『發願學人』，為之讚頌說：『我觀察幻住師（中峰本禪師的別號），對於幻象沒有執著。雖然不執著于幻象，卻能覺悟如幻的人。如幻的人你應當知道，污垢與清凈是相對的。離開污垢就是清凈的本性，凈土就應現在眼前。因此幻住師，演說凈土偈，手中提著古佛的機鋒，數量與念珠相等。每一偈都有四句，句句義理都完全彰顯。字數超過三千，其實沒有一個實在的字。誦偈時念珠轉動，領悟偈義時轉動念珠。如果有人在此之中，一一都能沒有念頭，在沒有念頭中唸佛，佛的念頭也同樣沒有。紅色的指甲，紺青色的頭髮，螺狀的髮髻，種種白毫相，有眼睛的人都瞻仰，月亮般的面容照耀著太陽。花朵綻放著四種顏色的蓮花，顯現出微妙高潔，所生之處都是凈土。什麼是西方極樂世界？就是這個人見到了阿彌陀佛（Amitabha），都能得到安穩的住所。』（《元史》·《佛法金湯》·《續法喜志》·《樂邦文類》）。
知歸子說：元朝（1271年-1368年）的士大夫如趙孟頫、程鉅夫、虞集、袁桷、鄧善之等人，他們對於佛法不能說沒有興趣。然而文采超過了實質，他們對於佛道的領悟大概還沒有得到真諦。所以我不能把他們的事蹟寫進傳記。
汪大紳說：不同的人有不同的興趣和不同的理解。 《卍新續藏》第88冊 No. 1646 《居士傳》
《居士傳》三十六
耶律晉卿（耶律楚材的字）國寶傳
耶律晉卿
名楚材，是遼東丹王突欲的第八代孫。在金朝（1115年-1234年）做官，擔任開州同知。金宣宗遷都到汴梁，完顏復興鎮守燕京，徵召他為左右司員外郎。元太祖（成吉思汗）平定燕京后，耶律晉卿隱居了很久。之後元太祖聽說了他的名聲，召他到身邊任職，日益器重他。
【English Translation】 English version: He passed away at the age of seventy-five. At that time, there was also a person named Feng Zizhen, who was from Youzhou. He was learned and talented, and well-versed in Buddhist scriptures. He associated with Chan Master Zhongfeng Ben. Chan Master Zhongfeng Ben composed one hundred and eight verses of the 'Pure Land Gatha', vigorously expounding the tenets of Mind-Only. Feng Zizhen was deeply impressed upon seeing them and called himself 'Aspirant Disciple', praising them: 'I observe Illusion-Dwelling Master (another name for Chan Master Zhongfeng Ben), who has no attachment to illusions. Although he does not dwell on illusions, he can awaken people who are like illusions. Illusory people, you should know that defilement and purity are relative. Leaving defilement is the pure nature, and the Pure Land should appear before you. Therefore, Illusion-Dwelling Master, expounds the Pure Land Gatha, holding the ancient Buddha's critical point in his hand, the number of which is equal to the prayer beads. Each verse has four lines, and each line fully reveals the meaning. The number of words exceeds three thousand, but in reality, there is not a single real word. When reciting the verses, the prayer beads turn; when comprehending the meaning of the verses, the prayer beads turn. If someone in this, can have no thoughts at all, and recite the Buddha without thoughts, the thought of the Buddha is also non-existent. Red nails, dark blue hair, spiral hair bun, various marks of white hair, those with eyes all look up to, the moon-like face shines on the sun. Flowers bloom with four-colored lotuses, revealing the subtle and noble, and the place of birth is all Pure Land. What is the Western Paradise? It is that this person sees Amitabha (Amitabha), and can obtain a peaceful dwelling.' (History of Yuan Dynasty, Golden Soup of Buddhism, Continued Records of Dharma Joy, Categories of Paradise Writings).
Zhiguizi said: The scholar-officials of the Yuan Dynasty (1271-1368) such as Zhao Mengfu, Cheng Jufu, Yu Ji, Yuan Jue, Deng Shanzhi and others, cannot be said to have no interest in Buddhism. However, their literary talent exceeded the substance, and their understanding of the Buddhist path probably had not attained the true essence. Therefore, I cannot include their deeds in the biography.
Weng Dashen said: Different people have different interests and different understandings. Supplement to the Buddhist Canon, Volume 88, No. 1646, Biographies of Lay Buddhists
Biographies of Lay Buddhists, Thirty-Six
Biography of Yelü Jinqing (Yelü Chucai's courtesy name) Guobao
Yelü Jinqing
His name was Chucai, and he was the eighth-generation descendant of Dan King Tuyu of Liaodong. He served as the Associate Administrator of Kaizhou in the Jin Dynasty (1115-1234). When Emperor Xuanzong of Jin moved the capital to Bianliang, Wanyan Fuxing defended Yanjing and recruited him as an Assistant Secretary of the Left and Right Departments. After Yuan Taizu (Genghis Khan) pacified Yanjing, Yelü Jinqing lived in seclusion for a long time. Later, Yuan Taizu heard of his reputation and summoned him to serve by his side, increasingly valuing him.
信任。每從征伐。晉卿隨事納諫。務止殺以全民命。太宗即位。拜中書令。軍國大計悉取決焉。於是均賦稅。正官制。興文學。核工匠。平權量。給符印。百度具舉。遐邇悅服。元遂得撫定中原者。晉卿之力也。晉卿于學無所不窺。尤傾心祖道。初年二十餘。居燕。自以所得叩聖安澄公。澄公時見許可。其後輒不以為然。晉卿請其故。澄公曰。公昔官要劇。予不敢苦相鉗錘。又儒者多不信佛法。唯搜摘語錄以資談秉耳。今誠有志本分事。予安得不為苦口。雖然。吾老矣。有萬松老人兼通儒釋。辨才無礙。可往見之。晉卿遂謁萬松秀公。屏絕人事。息心參究。雖祁寒大暑不輟。迄三年而盡其道。秀公授以衣。名之曰從源。號曰湛然居士。其後歷官貴顯。日應萬務而神明淡泊。如處深山中。一日秀公過其家。見晉卿方啖菜根飯脫粟。曰不太儉乎。晉卿曰。昔燕京被圍。絕粒六十日。予守職如平常。及扈從西征六萬餘裡。備歷險阻而志不少沮。跨崑崙瞰瀚海而志不加大。蓋汪洋法海涵養之效有如此也。嘗自題其象曰。別來十年五歲。依舊一模一樣。髭髯垂到腰間。雙眉儼然眼上。龜毛錐子畫空虛。寫破湛然閑伎倆。又曰。有發禪僧。無名居士。人道甚似。我道便是。塵塵剎剎露全身。紙上毫端何處避。當西征時。有司奏五臺
【現代漢語翻譯】 現代漢語譯本： 信任。每次出征作戰，耶律晉卿都隨時進諫，力求停止殺戮來保全百姓的性命。太宗（耶律德光，926年-947年）即位后，任命他為中書令，軍國大事都由他來決定。於是，他統一賦稅，匡正官制，興辦文學，審覈工匠，統一權衡度量，頒發符印，各項制度都完備地建立起來，遠近的人都心悅誠服。元帥能夠平定中原，是耶律晉卿的功勞啊。耶律晉卿對於學問無所不通，尤其傾心於佛法。早年二十多歲時，居住在燕地，把自己所領悟的佛法去請教聖安澄公（聖安澄，生卒年不詳），澄公當時表示認可，後來卻不以為然。耶律晉卿請教其中的緣故，澄公說：『您過去身居要職，我不敢嚴厲地鉗制敲打您。而且儒生大多不相信佛法，只是搜尋摘取語錄來作為談話的憑藉罷了。現在您確實有志於本分之事，我怎麼能不苦口婆心呢？雖然如此，我已經老了，有萬松老人（萬松行秀，1166年-1246年）兼通儒釋，辯才無礙，您可以去拜見他。』耶律晉卿於是拜見萬松秀公（萬松行秀，1166年-1246年），屏絕人事，靜心參究，即使是嚴寒酷暑也不停止，經過三年而窮盡了佛法的道理。秀公授予他袈裟，命名為從源，號為湛然居士。此後，他歷任高官顯位，每天應付各種事務，但精神卻淡泊寧靜，如同身處深山之中。一天，秀公到他家，看見耶律晉卿正在吃菜根飯和糙米，說：『是不是太儉樸了？』耶律晉卿說：『過去燕京被圍困，斷糧六十天，我堅守職位如同平常。以及護衛皇上西征六萬多里，經歷了各種險阻而志向沒有絲毫沮喪，跨越崑崙山，俯瞰瀚海，而志向沒有絲毫增加。這都是汪洋般的佛法大海涵養的功效啊，就是這樣。』他曾經自己題寫自己的畫像說：『分別十年又五年，依舊還是一個模樣。鬍鬚垂到腰間，雙眉仍然在眼睛上方。用烏龜毛的錐子在空中繪畫，寫破了湛然的閑暇伎倆。』又說：『有頭髮的禪僧，無名的居士，人們說很像，我說就是。塵塵剎剎都顯露全身，紙上筆端哪裡能躲避。』當西征時，有關部門上奏五臺山 English version: Trust. Every time he went on a military expedition, Yelü Jinqing would offer advice, striving to stop the killing in order to save the lives of the people. After Emperor Taizong (Yelü Deguang, 926-947) ascended the throne, he appointed him as Chancellor of the Secretariat, and all major military and state affairs were decided by him. Thereupon, he unified taxes, rectified the official system, promoted literature, audited craftsmen, standardized weights and measures, and issued seals of authority. All systems were established completely, and people from far and near were pleased and submitted. The fact that the Yuan commander was able to pacify the Central Plains was due to the efforts of Yelü Jinqing. Yelü Jinqing was versed in all kinds of learning, and was especially devoted to Buddhism. In his early twenties, he lived in Yan and consulted Master Shengan Cheng (dates unknown) about his understanding of Buddhism. Master Cheng initially approved, but later disagreed. Yelü Jinqing asked the reason, and Master Cheng said, 'In the past, you held important positions, and I dared not strictly control and hammer you. Moreover, most Confucian scholars do not believe in Buddhism, but only search and extract quotations to use as material for conversation. Now that you are truly determined to do your duty, how can I not advise you earnestly? However, I am old, and there is Elder Wansong (Wansong Xingxiu, 1166-1246) who is well-versed in both Confucianism and Buddhism, and has unimpeded eloquence. You can go and see him.' Yelü Jinqing then visited Master Wansong Xiu (Wansong Xingxiu, 1166-1246), secluded himself from worldly affairs, and meditated diligently. Even in severe cold and heat, he did not stop, and after three years, he exhausted the principles of Buddhism. Master Xiu gave him a robe, named him Congyuan, and called him Layman Zhanran. Thereafter, he held high and prominent positions, and dealt with all kinds of affairs every day, but his spirit was detached and tranquil, as if he were in a deep mountain. One day, Master Xiu came to his house and saw Yelü Jinqing eating vegetable root rice and coarse rice, and said, 'Isn't it too frugal?' Yelü Jinqing said, 'In the past, when Yanjing was besieged, I was without food for sixty days, and I remained steadfast in my duty as usual. And when I escorted the emperor on the western expedition for more than sixty thousand li, I experienced all kinds of dangers and obstacles, but my ambition was not diminished in the slightest. Crossing the Kunlun Mountains and overlooking the Han Sea, my ambition did not increase in the slightest. This is all due to the nourishing effect of the vast ocean of Buddhist Dharma.' He once inscribed his own portrait, saying, 'Separated for ten years and five years, still the same appearance. The beard hangs down to the waist, and the eyebrows are still above the eyes. Drawing in the void with a tortoise-hair awl, exposing Zhanran's idle tricks.' He also said, 'A Zen monk with hair, an unknown layman, people say they are very similar, I say they are the same. Every mote of dust reveals the whole body, where can one hide on paper and at the tip of a pen?' When the western expedition was underway, the relevant authorities reported that Mount Wutai
【English Translation】 Modern Chinese translation: Trust. Every time he went on a military expedition, Yelü Jinqing would offer advice, striving to stop the killing in order to save the lives of the people. After Emperor Taizong (Yelü Deguang, 926-947) ascended the throne, he appointed him as Chancellor of the Secretariat, and all major military and state affairs were decided by him. Thereupon, he unified taxes, rectified the official system, promoted literature, audited craftsmen, standardized weights and measures, and issued seals of authority. All systems were established completely, and people from far and near were pleased and submitted. The fact that the Yuan commander was able to pacify the Central Plains was due to the efforts of Yelü Jinqing. Yelü Jinqing was versed in all kinds of learning, and was especially devoted to Buddhism. In his early twenties, he lived in Yan and consulted Master Shengan Cheng (dates unknown) about his understanding of Buddhism. Master Cheng initially approved, but later disagreed. Yelü Jinqing asked the reason, and Master Cheng said, 'In the past, you held important positions, and I dared not strictly control and hammer you. Moreover, most Confucian scholars do not believe in Buddhism, but only search and extract quotations to use as material for conversation. Now that you are truly determined to do your duty, how can I not advise you earnestly? However, I am old, and there is Elder Wansong (Wansong Xingxiu, 1166-1246) who is well-versed in both Confucianism and Buddhism, and has unimpeded eloquence. You can go and see him.' Yelü Jinqing then visited Master Wansong Xiu (Wansong Xingxiu, 1166-1246), secluded himself from worldly affairs, and meditated diligently. Even in severe cold and heat, he did not stop, and after three years, he exhausted the principles of Buddhism. Master Xiu gave him a robe, named him Congyuan, and called him Layman Zhanran. Thereafter, he held high and prominent positions, and dealt with all kinds of affairs every day, but his spirit was detached and tranquil, as if he were in a deep mountain. One day, Master Xiu came to his house and saw Yelü Jinqing eating vegetable root rice and coarse rice, and said, 'Isn't it too frugal?' Yelü Jinqing said, 'In the past, when Yanjing was besieged, I was without food for sixty days, and I remained steadfast in my duty as usual. And when I escorted the emperor on the western expedition for more than sixty thousand li, I experienced all kinds of dangers and obstacles, but my ambition was not diminished in the slightest. Crossing the Kunlun Mountains and overlooking the Han Sea, my ambition did not increase in the slightest. This is all due to the nourishing effect of the vast ocean of Buddhist Dharma.' He once inscribed his own portrait, saying, 'Separated for ten years and five years, still the same appearance. The beard hangs down to the waist, and the eyebrows are still above the eyes. Drawing in the void with a tortoise-hair awl, exposing Zhanran's idle tricks.' He also said, 'A Zen monk with hair, an unknown layman, people say they are very similar, I say they are the same. Every mote of dust reveals the whole body, where can one hide on paper and at the tip of a pen?' When the western expedition was underway, the relevant authorities reported that Mount Wutai
等僧徒有能咒術及嫻武略者可部以從軍。晉卿止之曰。釋氏高行者。必守不殺戒。奉慈忍行。故有危身不證鵝珠。守死不拔生草者。用之從軍。豈其宜哉。其不循法律者。必無志行。在彼既違佛旨。在此豈忠王事。故皆不可以從軍也。乃止。大夫蕭守中曰。沙門不征不役。安坐而食。耗國累民。必此類矣。請除之。晉卿曰。人之生也。有天命焉。人力所不能予奪者也。世有辛苦而飢餓者。有安逸而飽足者。修短苦樂壽夭窮通萬狀不齊。雖孔明之智。項羽之勇。顏回之賢。尼父之聖。亦不能移其毫髮。豈彼沙門能窮吾民。耗吾國耶。故萬世之在天下。天與則生。天奪則死。沙門亦天地間一物耳。其亦天養之也。天且宥之。子獨不容。隘亦甚矣。太宗崩。皇后稱制。任用奧都剌合蠻。晉卿屢諫不聽。尋以疾卒。至順初贈太師。追封廣寧王。謚文正(元史．湛然居士集．清涼通傳)。
國寶
名安藏。畏兀人。世家別石八里。自號龍宮老人。父腆藏帖材。護迪方燕坐作觀音觀。忽有人抱童子付之。已而其母有娠。及產紅光發於屋。生五歲嘗一臥三晝夜始寤。問其故。云適見文殊為我說法。不覺久耳。已而從父兄問經義。即開解。九歲始從師力學。十三能默誦俱舍論。至十五而孔釋之書皆貫穿矣。十九被徴入朝。
【現代漢語翻譯】 現代漢語譯本： 如果僧侶中有擅長咒術和精通武略的人，可以編入軍隊。耶律晉卿阻止說：『佛教徒中品行高尚的人，必定遵守不殺生的戒律，奉行慈悲忍讓的行為。所以有爲了保護自身而不去取鵝腹中的珍珠，寧願守死也不去拔生長的草的人。讓他們從軍，這難道合適嗎？那些不遵守法律的人，必定沒有志向和操守。他們在佛門已經違背佛的旨意，在這裡難道會忠於王事嗎？所以都不可以讓他們從軍。』於是作罷。大夫蕭守中說：『沙門不被徵召也不服勞役，安穩地坐著吃飯，消耗國家財富，拖累百姓，必定是這類人。請剷除他們。』耶律晉卿說：『人的出生，有天命在其中。這是人力所不能給予和剝奪的。世上有辛勤勞作卻飢餓的人，有安逸享樂卻飽足的人。壽命長短、苦樂、壽命長短、窮困通達，各種情況都不相同。即使是諸葛亮（孔明）的智慧，項羽的勇猛，顏回的賢德，孔子（尼父）的聖明，也不能改變絲毫。難道那些沙門能使我們的百姓貧困，消耗我們的國家嗎？所以萬物生存在天下，天給予就生存，天剝奪就死亡。沙門也是天地間的一種事物罷了。他們也是上天養育的。上天尚且寬恕他們，您卻不能容忍，心胸也太狹隘了。』太宗皇帝駕崩，皇后臨朝稱制，任用奧都剌合蠻，耶律晉卿多次勸諫不聽，不久因病去世。至順年間（元朝年號，1330-1333）追贈太師，追封廣寧王，謚號文正（元史．湛然居士集．清涼通傳）。
國寶（人名）
名安藏（人名），是畏兀兒人。世代居住在別石八里。自號龍宮老人。父親名叫腆藏帖材。他守護著迪方，燕坐修習觀音觀。忽然有人抱著一個童子交給他，不久他的妻子就懷孕了。等到生產時，紅光照亮了整個屋子。安藏五歲時曾經一睡三天三夜才醒來。問他原因，他說：『剛才看見文殊菩薩為我說法，不知不覺就過了很久。』之後跟隨父兄學習經義，立刻就能理解。九歲開始跟隨老師努力學習。十三歲就能默誦《俱舍論》。到十五歲時，儒家和佛家的書籍都貫通了。十九歲被徵召入朝。
【English Translation】 English version: If there are monks who are skilled in incantations and proficient in martial arts, they can be organized into the army. Yelü Jinqing stopped this, saying: 'Buddhist monks of high virtue must observe the precept of not killing and practice compassion and forbearance. Therefore, there are those who would risk their lives rather than take a pearl from a goose's belly, and would rather die than uproot a living blade of grass. Is it appropriate to use them in the army? Those who do not follow the law must have no ambition or integrity. If they violate the Buddha's will there, how can they be loyal to the king's affairs here? Therefore, none of them can be used in the army.' So he stopped it. The Grand Master Xiao Shouchong said: 'Shamen (Buddhist monks) are neither conscripted nor do they perform labor, but sit and eat, consuming the wealth of the country and burdening the people. They must be of this kind. Please eliminate them.' Yelü Jinqing said: 'A person's birth has a mandate from heaven. This is something that human power cannot give or take away. In the world, there are those who work hard but are hungry, and those who are comfortable and well-fed. Longevity, happiness, suffering, poverty, and success vary in countless ways. Even with the wisdom of Zhuge Liang (Kongming), the bravery of Xiang Yu, the virtue of Yan Hui, and the holiness of Confucius (Nifu), one cannot change it by a hair's breadth. How can those shamen impoverish our people and consume our country? Therefore, all things in the world, if heaven gives, they live; if heaven takes away, they die. Shamen are also just one thing in heaven and earth. They are also nurtured by heaven. Heaven still forgives them, but you cannot tolerate them, which is very narrow-minded.' When Emperor Taizong died, the Empress Dowager took control and appointed Aodu Laheman. Yelü Jinqing repeatedly advised against it, but she did not listen. Soon after, he died of illness. In the Zhishun era (Yuan Dynasty era, 1330-1333), he was posthumously awarded the title of Grand Tutor and posthumously enfeoffed as the Prince of Guangning, with the posthumous title of Wenzheng (History of the Yuan Dynasty, Collection of Layman Zhanran, Biography of Qingliang).
Guobao (personal name)
His name was Anzang (personal name), and he was a Uyghur. His family had lived in Beshbaliq for generations. He called himself the Old Man of the Dragon Palace. His father's name was Tianzang Tiecai. He guarded Difang, sitting in meditation and practicing the Avalokiteshvara contemplation. Suddenly, someone handed him a child, and soon after, his wife became pregnant. When she gave birth, a red light illuminated the entire house. When Anzang was five years old, he once slept for three days and three nights before waking up. When asked why, he said: 'Just now I saw Manjushri Bodhisattva preaching the Dharma to me, and I didn't realize how long it had been.' Later, he studied the scriptures with his father and brothers, and immediately understood them. At the age of nine, he began to study hard with a teacher. At the age of thirteen, he could recite the Abhidharma-kosa-sastra from memory. By the age of fifteen, he had mastered both Confucian and Buddhist books. At the age of nineteen, he was summoned to the court.
以佛法見知世祖。進寶藏論元演集。深被嘉嘆。因勸上宜親經史。以知古今治亂之由。正心術以示天下向背之道。遂譯尚書無逸篇．貞觀政要申鑒各一通以獻。授翰林學士知制誥。尋商議中書省事。每賜對必以開言路。廣聖慮。慎刑節用為言。世祖未嘗不稱善。至元三十年夏五月丁丑方宴居。忽端坐若禪定者。左右扶就寢。至夜聞異香馥郁。即視之。已薨矣。有大星隕于庭。圓相凝室不散。頃之見白毫光出西南去。辛巳阇維於國西南門之外。得五色舍利不可勝計。詔收其遺書。得歌詩偈讚頌雜文數十卷。命刻板行世。延祐二年贈太師。封秦國公。謚文靖(程鉅夫雪樓集)。
知歸子曰。晉卿于元佐。命功第一。察其本。知其所養者裕矣。國寶出入儒釋間。觀其言論風旨。殆亦晉卿之亞。與而元史逸之。其遺書不可得而見矣。爲著其大概如此云。
汪大紳云。敘學佛得力處曰息心參究。未得手時工夫也。曰涵養之效。既得手時工夫也。大抵參究之功須要外屏諸緣方易得手。得手后全要涵養到純一地步方好。 卍新續藏第 88 冊 No. 1646 居士傳
居士傳三十七
宋景濂傳
宋景濂。名濂。世居金華之潛溪。至景濂遷於浦江青蘿山。仍以潛溪題其室。故學者稱為潛溪先生
。學佛氏之道。亦自號無相居士。母陳氏。夢異僧手持華嚴經來曰。吾方寫是經。愿假一室以終此卷。覺已生景濂。少強記絕人。長而從吳萊．柳貫．黃溍諸儒問學。博通經史。元至正中薦授翰林院編修。辭不行。入龍門山居十餘年。明太祖取婺州。召見。既徴詣金陵。景濂曰。吾聞大亂極而真人生。斯其時矣。遂留事太祖。除江南儒學提舉兼授太子經改起居注。常在左右。備顧問數。稱述帝王仁義之道。勸上毋專任兵刑。洪武二年除翰林院學士。太祖常言。佛氏之教幽贊王綱。又言。天下無二道。聖人無兩心。時廷臣獨景濂能深契上旨。每召對。輒與究論佛經奧義。時詔于蔣山興國寺大興法會。景濂作法會記。其文曰。皇帝御寶。歷之四年。海宇無虞。洽于大康。文武恬嬉。雨風時順。於是恭默思道。端居穆清。罔有二三與天為徒。重念元季兵興。六合雄爭。有生之類不得正命而終。動億萬計。靈氛糾蟠。充塞下上。弔奠靡至。煢然無依。天陰雨濕之夜。其聲或啾啾有聞。宸衷衋傷若疚在躬。且謂洗滌陰鬱。升陟陽明。惟大雄氏之教為然。乃冬十有二月詔徴江南有道浮屠十人。詣于南京。命欽天監臣羌以穀旦就蔣山太平興國禪寺丕建廣薦法會。上宿齋室卻葷肉弗御者一月。復敕中書右丞相汪廣洋。左丞相惟庸。移書
于城社之神。具宣上意。俾神達諸冥。期以畢集。五年春正月辛酉昧爽。上服皮弁服。臨奉天殿。群臣服朝衣左右侍。尚寶卿樑子忠啟御撰章疏。識以皇帝之寶。上再拜燎香于爐。復再拜躬視疏已。授禮部尚書陶凱。凱捧從黃道出午門。置龍輿中。備法仗鼓吹導至蔣山天界總持萬金。及蔣山主僧行客率僧伽千人。持香華出迎萬金。取疏入大雄殿。用梵法從事。白而焚之。退閱三藏諸文。自辛酉至癸亥止。當癸亥日時加申諸浮屠行祠事已。上服皮弁服。搢玉圭。上殿面大雄氏。北向立。群臣各衣法服以從。和聲郎舉麾奏悅佛之樂。首曰善世曲。上再拜迎。群臣亦再拜。樂再奏昭信曲。上跪進熏薌奠幣。復再拜。樂三奏延慈曲。相以悅佛之舞。舞人十。其手各有所執。或香或燈。或珠玉明水。或青蓮花冰桃暨茗荈衣食之物。勢皆低昂應以節。上行初獻禮。跪進清凈饌史冊。祝復再拜亞終。二獻同。其所異者不用冊。光祿卿徐興祖進饌樂四奏曰法喜曲。五奏曰禪悅曲。舞同三獻。上還大次。群臣退。諸浮屠旋大雄寶座。演梵咒三週。初斸山右地成六十坎。漫以堊。至是令軍卒五百負湯實之。湯蒸氣成云。諸浮屠速幽爽入浴焚象衣以彩幢。法樂引至三解脫門。門內五十步筑方壇高四尺。上升壇東向坐。侍儀使溥博西向跪。受詔
而出。集幽爽而戒飭之。詔已引入殿致參佛之禮。聽法于徑山禪師宗泐。受毗尼戒于天竺法師慧日。復引而出。命軌範師咒飯摩伽陀斛法食。凡四十有九飯已。夜將半。上覆上殿。群臣從如。初樂六奏遍應曲。執事者徹豆。上再拜。群臣同。樂七奏妙濟曲。上拜送者再。群臣復同。樂八奏善成曲。上至望燎位燎已。上還大次解嚴。群臣趨出。濂聞前事。二日悽風戒寒。飛雪灑空。山川慘澹。不辨草木。鑾輅一至。云開日明。祥光沖融。佈滿寰宇。天顏懌如。歷陛而升。嚴恭對越不違咫尺。俯伏拜跪穆然無聲。儼如象馭陟降在廷。諸威神眾拱衛圍繞。下逮冥靈來歆來饗。焄蒿悽愴聳人毛髮。此皆精誠動乎天地感乎鬼神。初不可以聲音笑貌為也。肆惟皇上自臨御以來。即詔禮官稽古定製。京師有泰厲之祭。王國有國厲之祭。郡厲邑厲鄉厲類皆有祭。其興哀于無祀之鬼。可謂備矣。然聖慮淵深猶恐未盡幽明之故。特徴內典附以先王之禮。確然行之而不疑。豈非仁之至者乎。昔者周文王作靈臺。掘地得死人之骨。王曰更葬之。天下謂文王為賢。澤及朽骨。而況於人。夫瘞骨且爾。矧欲挽其靈明於生道者。則我皇上好生之仁。流衍無際。將不間于顯幽。誠與天地之德同大。非言辭之可讚也。猗與盛哉。系以詩曰。皇鑒九有。憲天
惟仁。明幽雖殊。錫福則均。死視如生。屈將使伸。一歸至和。同符大鈞。元綱解紐。亂是用作。黑祲蕩摩。白日為薄。孰靈非人。流血沱若。積尸橫縱。委溝溢壑。霜月悽苦。涼飔酸嘶。茫然四顧。精爽何依。寒郊無人。似聞夜啼。鑄鐵為心。寧免涕洟。惟我聖皇。夙受佛記。手執金輪。繼天出治。軫念幽潛。宵不遑寐。爰啟靈場。豁彼蒙翳。皇輿載臨。稽首大雄。遙瞻猊座。如覿睟容。香凝霧黑。燈類星紅。梵唄震雷。鯨音號鐘。鬼宿渡河。夜漏將半。飆輪羽幢。其集如霰。神池潔清。鮮衣華粲。滌塵垢身。還清凈觀。乃陟秘殿。乃覲慈皇。聞法去蓋。受戒思防。昔也昏酣。棘涂宵行。今焉昭朗。白晝康莊。法筵設食。厥名為斛。化至河沙。初因一粟。無量香味。用實其腹。神變無方。動皆充足。鴻恩既廣。氛戾全消。乾坤清夷。日月光昭。器車瑞協。玉燭時調。大庭擊壤。康衢列謠。惟佛道弘。誓拔群滯。惟皇體佛。仁德斯被。無潛弗灼。有生咸遂。史臣載文。永垂來裔。五年除贊善大夫。以禮法導皇太子。太祖問廷臣臧否。言其善者。問否者為誰。曰善者與臣友。故知之。否者臣不知也。主事茹太素上書觸太祖怒。以示廷臣。或言此誹謗非法。景濂曰。彼盡忠于陛下耳。惡可罪耶。太祖乃釋然。嘗欲使參大政
。景濂辭。遂老於侍從。然一代禮樂製作。多景濂裁定。十年以學士承旨致仕歸。明年來朝。先是景濂在太祖前稱楞伽為達摩氏印心之經。太祖讀而善之。至是召見與論諸識生住滅義。乃詔天下僧並讀楞伽經。頃之辭歸。居青蘿山。辟一室曰靜軒。終日閉戶。未嘗與有司接。嘗三閱大藏。暇則習禪觀。自言宴坐般若場中。有巨鐘朝夕出大聲。未曾聞也。天臺僧無聞謁景濂問曰。經中所說父母之恩鴻博勝羨不可思量。弟子欲假如來三昧之力升濟神明。未知何法而可。景濂曰。沙門。汝善念之。夫愛者生死之根。輪迴之本。何以故。眾生由情生恩。由恩生愛。由愛生執。由執生戀。由戀不捨。遂成妄緣。輾轉出沒無有休息。沙門汝欲報恩。莫先入道。汝欲入道莫先割愛。愛盡情盡。性源自澄。能如是者名大報恩。何以故。愛為欲水。混混不窮。能滋長一切無明枝葉。茷骫纏結。難可剪除。能割愛者乃菩提道。愛為利劍。鋒刃難觸。能斬伐一切智慧善果。生意剝落不使萌發。能割愛者乃菩提道。愛為毒藥。眾苦慘刻。能斫喪一切眾生身命。七竅流血。彈指變壞。能割愛者乃菩提道。愛如猛焰光芒燭天。能焚燬一切廬舍器物。化為灰燼。無復孑遺。能割愛者乃菩提道。愛如虎狼爪牙铦利。能吞啖一切有生等類。窺伺搏噬。最可
【現代漢語翻譯】 景濂推辭了。於是以侍從的身份告老還鄉。然而一代的禮樂制度，大多由景濂裁定。洪武十年（1377年）以學士承旨的身份辭官歸鄉。第二年入朝覲見。此前，景濂在太祖面前稱《楞伽經》（Laṅkāvatāra Sūtra，解釋一切唯心主義的重要經典）為達摩（Bodhidharma，禪宗始祖）印心之經。太祖讀後認為很好。至此召見景濂，與他討論諸識生住滅的道理。於是下詔天下僧人都要讀《楞伽經》。不久之後，景濂辭官回家，居住在青蘿山。開闢一間屋子叫做靜軒，整天閉門不出，不曾與地方官吏接觸。曾經三次閱讀《大藏經》（Tripiṭaka，佛教經典總集），空閑時就習禪觀。自稱宴坐在般若（Prajñā，智慧）道場中，有巨大的鐘聲早晚發出，也未曾聽聞。天臺宗僧人無聞拜訪景濂問道：『經中所說父母的恩情深厚廣大，勝過一切，不可思量。弟子想要藉助如來（Tathāgata，佛的稱號）三昧（Samādhi，禪定）的力量，昇華救濟他們的神明，不知道用什麼方法才可以？』景濂說：『沙門（Śrāmaṇa，出家修道者），你好好想想。愛是生死之根，輪迴之本。為什麼呢？眾生由情產生恩，由恩產生愛，由愛產生執著，由執著產生迷戀，由迷戀而不捨棄，於是成為虛妄的因緣，輾轉出沒沒有休息。沙門，你想要報恩，沒有比入道更重要的了。你想要入道，沒有比割捨愛更重要的了。愛盡情盡，性源自然清澈。能夠這樣做的，叫做大報恩。為什麼呢？愛是慾望之水，混濁不清，沒有窮盡，能夠滋長一切無明的枝葉，茂盛彎曲纏繞在一起，難以剪除。能夠割捨愛的人，才是菩提（Bodhi，覺悟）之道。愛是利劍，鋒利難觸碰，能夠斬伐一切智慧善果，使生機剝落，不使萌發。能夠割捨愛的人，才是菩提之道。愛是毒藥，眾苦慘烈，能夠斫喪一切眾生的身命，七竅流血，彈指間變壞。能夠割捨愛的人，才是菩提之道。愛如猛烈的火焰，光芒照亮天空，能夠焚燬一切房屋器物，化為灰燼，沒有一點剩餘。能夠割捨愛的人，才是菩提之道。愛如虎狼，爪牙鋒利，能夠吞吃一切有生命的種類，窺伺搏噬，最可
【English Translation】 Jinglian declined. Thereupon, he retired as an attendant. However, the rites and music systems of an era were mostly determined by Jinglian. In the tenth year of Hongwu (1377), he retired as an academician. The following year, he came to court. Previously, Jinglian had stated before Emperor Taizu that the Laṅkāvatāra Sūtra (an important scripture explaining the doctrine of Mind-Only) was the mind-seal scripture of Bodhidharma (the founder of Zen Buddhism). Emperor Taizu read it and found it good. Thereupon, he summoned Jinglian and discussed with him the principles of the arising, abiding, changing, and ceasing of consciousness. Consequently, he decreed that all monks in the realm should read the Laṅkāvatāra Sūtra. Soon after, Jinglian resigned and returned home, residing in Qingluo Mountain. He opened a room called Jingxuan, and remained closed off all day, never contacting local officials. He had read the Tripiṭaka (the complete collection of Buddhist scriptures) three times, and in his spare time, he practiced meditation. He claimed to be sitting in the Prajñā (wisdom) field, where a huge bell sounded morning and evening, but he had never heard it. A Tiantai monk named Wuwen visited Jinglian and asked: 'The scriptures say that the kindness of parents is profound and vast, surpassing all measure. This disciple wishes to use the power of the Tathāgata's (a title of the Buddha) Samādhi (meditative absorption) to elevate and save their spirits. I do not know what method to use.' Jinglian said, 'Śrāmaṇa (a renunciate), you should think carefully about this. Love is the root of birth and death, the origin of Saṃsāra (cycle of rebirth). Why? Sentient beings generate kindness from emotion, love from kindness, attachment from love, and infatuation from attachment. Because of infatuation, they cannot let go, and thus form false connections, transmigrating endlessly without rest. Śrāmaṇa, if you wish to repay kindness, nothing is more important than entering the Path. If you wish to enter the Path, nothing is more important than severing love. When love and emotion are exhausted, the source of your nature will naturally become clear. One who can do this is called greatly repaying kindness. Why? Love is like the water of desire, turbid and endless, capable of nourishing all the branches and leaves of ignorance, growing lush, twisted, and entangled, difficult to cut away. One who can sever love is on the Bodhi (enlightenment) path. Love is like a sharp sword, difficult to touch, capable of cutting down all the good fruits of wisdom, causing vitality to wither and preventing them from sprouting. One who can sever love is on the Bodhi path. Love is like poison, full of suffering, capable of destroying the lives of all sentient beings, causing blood to flow from their seven orifices, and causing them to decay in an instant. One who can sever love is on the Bodhi path. Love is like a raging flame, its light illuminating the sky, capable of burning all houses and objects, turning them to ashes, leaving nothing behind. One who can sever love is on the Bodhi path. Love is like a tiger or wolf, with sharp claws and teeth, capable of devouring all living beings, lurking and preying, most to be
怖愕。能割愛者乃菩提道。愛如魑魅幻化不一。能迷惑一切修善之士。顛倒錯謬喪其本真。能割愛者乃菩提道。愛如敗航檣傾楫敝。能沉溺一切渡河海者。漂流轉徙不到彼岸。能割愛者乃菩提道。愛如枳棘叢生道旁。能鉤掛一切涂行商旅。冠服綻裂惱人心意。能割愛者乃菩提道。愛如傾崖摧境無時。能壓碎一切動植諸物。有識無識皆為齏粉。能割愛者乃菩提道。愛如蚖蛇口噴毒火。能戕賊一切血肉身軀。裂膚墮指受其毒苦。能割愛者乃菩提道。以是思惟。愛之為害不可具言。沙門汝善念之。汝能割愛即可破妄。汝能破妄即是返真。直入菩提之路。福德所被無量無邊。雖聚七寶高如蘇迷盧山。持用佈施。不是過也。是為大功德力。是為不思議勝力。是為十方大覺如來三昧神力。報父母恩孰出於此。景濂善說法要。多此類也。十三年以孫慎獲罪連坐。安置茂州。明年過瞿塘。夜逢僧。唔語端坐斂手而化。年七十二。正德中追諡文憲。其後云棲宏公輯景濂文為護法錄。其所撰沙門塔銘凡三十九篇。憨山清公盛稱之。以為當代僧史也(宋文憲集．行狀．護法錄．祠堂記)。
知歸子曰。余讀護法錄。如春風之被物。生意鬯然。其法會記及答天臺僧問。尤能以文字緣泛光明海。其真文人之雄乎。至景濂自敘謂己實永明後身
【現代漢語翻譯】 現代漢語譯本：怖畏和驚愕。能夠割捨貪愛的人，才能走上菩提之道（覺悟之路）。貪愛就像魑魅一樣，變化莫測，能夠迷惑一切修善之人，使他們顛倒錯亂，喪失本真。能夠割捨貪愛的人，才能走上菩提之道。貪愛就像破敗的船隻，桅桿傾倒，船槳破損，能夠使一切想要渡河過海的人沉溺其中，漂流轉徙，無法到達彼岸。能夠割捨貪愛的人，才能走上菩提之道。貪愛就像枳棘叢生在道路旁邊，能夠鉤掛一切在路上行走的商旅，使他們的衣冠破裂，心生煩惱。能夠割捨貪愛的人，才能走上菩提之道。貪愛就像傾斜的山崖，崩塌的境界，沒有停止的時候，能夠壓碎一切動植物，無論有知無知，都化為粉末。能夠割捨貪愛的人，才能走上菩提之道。貪愛就像蚖蛇口中噴出的毒火，能夠傷害一切血肉之軀，使人面板破裂，手指脫落，遭受毒害的痛苦。能夠割捨貪愛的人，才能走上菩提之道。因此，仔細思量，貪愛的危害不可盡言。沙門（出家人），你們要好好記住這些。你們能夠割捨貪愛，就可以破除虛妄。你們能夠破除虛妄，就是迴歸真如。直接進入菩提之路，所獲得的福德無量無邊。即使聚集七寶，堆積得像蘇迷盧山（須彌山）一樣高，用來佈施，也不算多。這是巨大的功德之力，是不可思議的殊勝之力，是十方大覺如來（佛）的三昧（禪定）神力。報答父母的恩情，還有什麼能超過這個呢？景濂（宋濂）善於說法要，大多是此類內容。洪武十三年（1380年），因為孫慎的罪行受到牽連，被安置在茂州。洪武十四年（1381年）經過瞿塘峽，夜裡遇到一位僧人，交談幾句后，端坐合掌而化，享年七十二歲。正德年間追諡為文憲。後來云棲的宏公（袾宏）編輯宋濂的文章為《護法錄》，其中所撰寫的沙門塔銘共有三十九篇，憨山清公（釋德清）盛讚這些文章，認為是當代的僧史。《宋文憲集．行狀．護法錄．祠堂記》。 知歸子說：我讀《護法錄》，就像春風吹拂萬物，生機勃勃。其中的《法會記》以及《答天臺僧問》，尤其能夠以文字因緣，泛遊光明之海。他真是文人中的雄杰啊！至於宋濂自己敘述說自己實際上是永明延壽大師的後身。
【English Translation】 English version: Fear and astonishment. Only those who can relinquish attachment can attain the path to Bodhi (enlightenment). Attachment is like a goblin, ever-changing, capable of deluding all who cultivate goodness, causing them to become confused and lose their true nature. Only those who can relinquish attachment can attain the path to Bodhi. Attachment is like a dilapidated ship, with a broken mast and damaged oars, capable of drowning all who seek to cross the river or sea, causing them to drift and wander, unable to reach the other shore. Only those who can relinquish attachment can attain the path to Bodhi. Attachment is like thorny bushes growing by the roadside, capable of snagging all traveling merchants, tearing their clothes and causing them distress. Only those who can relinquish attachment can attain the path to Bodhi. Attachment is like a collapsing cliff, a crumbling realm, never ceasing, capable of crushing all living and non-living things, reducing both sentient and insentient beings to dust. Only those who can relinquish attachment can attain the path to Bodhi. Attachment is like a viper spewing poisonous fire from its mouth, capable of harming all flesh and blood bodies, causing skin to rupture and fingers to fall off, inflicting the suffering of its venom. Only those who can relinquish attachment can attain the path to Bodhi. Therefore, upon careful reflection, the harms of attachment cannot be fully expressed. Shramanas (monks), you should remember these things well. If you can relinquish attachment, you can break through delusion. If you can break through delusion, you will return to the truth. Directly enter the path to Bodhi, and the blessings you receive will be immeasurable and boundless. Even if you gather seven treasures, piled as high as Mount Sumeru (the central mountain in Buddhist cosmology), and use them for almsgiving, it would not be too much. This is the power of great merit, the inconceivable and supreme power, the Samadhi (meditative absorption) power of the Tathagatas (Buddhas) of the ten directions. What could be greater than this in repaying the kindness of parents? Jinglian (Song Lian) was skilled at expounding the essentials of the Dharma, mostly of this kind. In the thirteenth year of Hongwu (1380 AD), he was implicated in Sun Shen's crime and exiled to Maozhou. In the fourteenth year of Hongwu (1381 AD), he passed through the Qutang Gorge, and one night he met a monk. After a brief conversation, he sat upright with his hands folded and passed away, at the age of seventy-two. During the Zhengde period, he was posthumously honored as Wenxian. Later, Master Hong (Zhuhong) of Yunqi compiled Song Lian's writings into the 'Protecting the Dharma Record', which included thirty-nine epitaphs for Shramana stupas, highly praised by Master Qing (Shideqing) of Hanshan as a contemporary history of monks. (Song Wenxian Collection, Biography, Protecting the Dharma Record, Shrine Record). Zhiguizi said: When I read the 'Protecting the Dharma Record', it is like a spring breeze caressing all things, full of vitality. The 'Record of Dharma Assemblies' and the 'Answers to Questions from Tiantai Monks' are especially capable of using the karmic connection of words to sail the sea of light. He is truly a hero among men of letters! As for Song Lian's own account that he was actually a reincarnation of Yongming Yanshou.
。然耶否耶。讀其數者當自知之。予無容贅言矣。
汪大紳云。許魯齋以儒學導元世祖。興一代文教。宋潛溪則以儒釋之學輔明太祖。然文教之興。潛溪其有明一代之權輿矣。二公皆朱子後人也。君子之澤豈有艾乎。謹書之。以廣后之志乎朱子之學者。
羅臺山云。透得過夢幻泡影電露六字關。然後能愛。不然只是妄想團。地獄渣。無相居士以仁義輔太祖。以割愛啟沙門。直是見得清。立得定。 卍新續藏第 88 冊 No. 1646 居士傳
居士傳三十八
劉萬李王薛傳
劉祖庭
名智旺。應天人也。早歲有孝行。已而堅持五戒。獨處一樓修唸佛三昧。居三年。心花發明。往參東山海舟和尚。遂蒙印可。景泰元年海舟示寂。以大衣麈拂付之。古溪澄公作東山顧命歌贈祖庭。其辭曰。金陵有個奇男子。參訪明師求直指。見說傳燈錄上人。志氣沖天奮然起。念彌陀如自己。拶得寒冰化為水。任他非佛與非心。務要禪河窮到底。晝亦然。夜亦然。鐵牛不動痛加鞭。撒手懸崖知落處。千重欲網打不住。碧眼胡僧沒奈何。分付袈裟為信具。趙州禪。真罕遇。截斷南山老葛藤。明月清風送君去(明詩偶鈔)。
萬民望
名錶。號鹿園居士。寧波衛人也。世襲指揮僉事
【現代漢語翻譯】 是這樣嗎？不是這樣嗎？閱讀這些記錄的人自然會明白，我無需多言了。
汪大紳說，許魯齋用儒學引導元世祖（忽必烈），開創了一代的文教。宋潛溪則用儒釋之學輔佐明太祖（朱元璋）。然而文教的興盛，潛溪可以說是明朝一代的開端。這兩位都是朱熹的後人。君子的恩澤難道會衰竭嗎？謹此記錄下來，以激勵後世學習朱熹的學者。
羅臺山說，透徹理解了『夢幻泡影電露』這六個字的關鍵，然後才能生出真愛。不然只是妄想，是地獄的渣滓。無相居士用仁義輔佐明太祖（朱元璋），用割捨愛慾來啓發沙門，真是看得清楚，立得堅定。 《卍新續藏》第88冊 No. 1646 《居士傳》
《居士傳》三十八
劉萬李王薛傳
劉祖庭
名智旺，應天（地名）人。早年就有孝行，後來堅持五戒，獨自在一座樓里修習唸佛三昧。過了三年，心花開放，前往參拜東山海舟和尚，於是得到印可。景泰元年（1450年），海舟和尚圓寂，將大衣和麈拂交付給他。古溪澄公作《東山顧命歌》贈送給祖庭，歌詞說：金陵有個奇男子，參訪名師求得直接的指點。聽說《傳燈錄》上的人，志氣沖天奮然而起。念彌陀（阿彌陀佛）如同自己，緊緊逼拶得寒冰化為水。任憑他說非佛與非心，務必要把禪河探究到底。白天也這樣，夜晚也這樣，鐵牛不動也要痛打鞭策。撒手懸崖知道落腳處，千重欲網也困不住。碧眼胡僧也沒辦法，交付袈裟作為信物。趙州禪，真是罕見。截斷南山的老葛藤，明月清風送你遠去（明詩偶鈔）。
萬民望
名錶，號鹿園居士，寧波衛人。世襲指揮僉事。
【English Translation】 Is it so? Or is it not? Those who read these records will naturally understand, and I need not say more.
Wang Dashen said, Xu Luzhai guided Emperor Shizu of Yuan (Kublai Khan) with Confucianism, initiating a generation of culture and education. Song Qianxi, on the other hand, assisted Emperor Taizu of Ming (Zhu Yuanzhang) with Confucian and Buddhist learning. However, the rise of culture and education can be said to have begun with Qianxi in the Ming Dynasty. Both of them were descendants of Zhu Xi. Can the grace of a virtuous man ever diminish? I respectfully record this to encourage later generations of scholars who study Zhu Xi.
Luo Taishan said, only after thoroughly understanding the key to the six words 'dreams, illusions, bubbles, shadows, lightning, and dew' can one generate true love. Otherwise, it is just delusion, the dregs of hell. Layman Wuxiang assisted Emperor Taizu of Ming (Zhu Yuanzhang) with benevolence and righteousness, and enlightened the monastic community by relinquishing desires. He truly saw clearly and stood firm. 《卍New Continued Tripitaka》Vol. 88 No. 1646 《Biographies of Laymen》
《Biographies of Laymen》Thirty-eight
Biographies of Liu, Wan, Li, Wang, and Xue
Liu Zuting
Named Zhiwang, he was from Yingtian (place name). He had filial piety from an early age, and later adhered to the five precepts, practicing the Samadhi of Buddha-recitation alone in a building. After three years, his mind blossomed, and he went to pay homage to the Venerable Haizhou of Dongshan, and was thus approved. In the first year of Jingtai (1450 AD), Venerable Haizhou passed away, entrusting him with the robe and whisk. Master Guxi Cheng composed the 'Dongshan Testament Song' and presented it to Zuting, the lyrics of which say: In Jinling there is a remarkable man, visiting famous teachers to seek direct guidance. Hearing about the person in the 'Transmission of the Lamp', his ambition soared and he rose up. Reciting Amitabha (Amitabha Buddha) as himself, he squeezed the cold ice until it turned into water. Regardless of whether he says it is non-Buddha or non-mind, he must explore the Zen river to the end. So it is during the day, so it is during the night, even if the iron ox does not move, he must whip it hard. Knowing where to land when letting go on a cliff, a thousand layers of desire nets cannot trap him. The blue-eyed barbarian monk has no choice but to entrust the kasaya as a token of faith. Zhao Zhou Zen, truly rare. Cutting off the old kudzu vine of Nanshan, the bright moon and clear breeze send you away (Ming Poetry Excerpts).
Wan Minwang
Named Biao, styled Luyuan Layman, he was from Ningbo Guard. He inherited the hereditary position of Vice Commander.
。正德十七年登武科進士。官至南京中軍都督僉書。少落落有大志。不事家人業。晝習騎射。夜燒燭讀書。慕諸葛孔明之為人也。揭寧靜淡泊四言于座右。嘉靖中與唐應德．王汝中．羅達夫為友。研窮性命之學。已而閱佛書有契。聞關西釋自然者。以苦行煉磨得道。因與語。大悅之。自是參究不輟。一日被衲入伏牛山。曉行見日昇。忽大悟。嘗語學者言。學貴真悟。語言精切。不離見解。聖賢工夫。莫先格物。格物者格吾心之物也。掃蕩一切。獨觀吾心。格之又格。愈研愈精。到得頓悟本來則徹底明凈。不為一切情境所轉。如鏡照形。鏡無留形。如鳥飛空。空無鳥跡。斯則融識歸真。反情復性矣。一日與達夫論道于臨江。達夫躍然而歸。遺書曰。自聞教后。終日忻忻。若出樊籠。見大世界。若入巨海。見龍宮藏。舉手動腳無非道妙。其折服如此。民望明習世務。論議英偉。聞四方有兵變。輒自奮迅。其所規畫多中要害。海上倭起。民望方赴官南京。散家財。募死士。遇賊于蘇州。奮擊之。身中流矢不少挫。遂為巡撫。周珫畫䇿懸賞格。以攜賊黨進兵破賊海上。焚其舟。居官四十年。家無餘資。野服翛然。時與衲子游處。年五十九。無疾端坐而逝。有大星隕于庭。光射數十丈(焦弱侯憺園集．明儒學案)。
李文
【現代漢語翻譯】 現代漢語譯本：正德十七年（1522年）他考中了武科進士。官至南京中軍都督僉書。年輕時就不平凡，有遠大的志向，不經營家裡的產業，白天練習騎射，晚上點著蠟燭讀書，仰慕諸葛孔明（三國時期蜀漢丞相，智慧的象徵）的為人。將『寧靜淡泊』四個字寫在座位旁邊作為座右銘。嘉靖年間（1522年-1566年）與唐應德、王汝中、羅達夫結為朋友，研究探討性命之學。後來閱讀佛經有所領悟，聽說關西有位釋自然，以苦行修煉得道，於是與他交談，非常高興。從此以後參禪求道不停止。有一天穿著僧袍進入伏牛山，清晨行走看見太陽升起，忽然大徹大悟。曾經對學生們說，學習貴在真正領悟，語言要精煉貼切，不離自己的見解。聖賢的功夫，沒有比格物更重要的了。格物，就是格除我們心中的物慾。掃除一切雜念，只觀察自己的內心。格物再格物，越研究越精深，到了頓悟本來的面目，就徹底明凈，不被一切情境所迷惑。就像鏡子照東西，鏡子不會留下東西的影子；就像鳥在空中飛翔，空中不會留下鳥的痕跡。這樣就能融合知識迴歸真理，使情感迴歸本性了。有一天與達夫在臨江討論道，達夫高興地跳著回家，留書說：『自從聽了您的教誨后，整天都很快樂，好像從牢籠里出來一樣，看到了廣闊的世界，好像進入大海一樣，看到了龍宮的寶藏，舉手投足無不是道的奧妙。』他被折服到這種程度。李民望精通世事，議論英明果敢，聽說四方有兵變，總是奮發有爲，他的計劃大多切中要害。海上倭寇作亂，李民望正要赴南京上任，就散盡家財，招募敢死之士，在蘇州遇到賊寇，奮力攻擊他們，身上中了流箭也不退縮。於是被任命為巡撫，周珫制定計策，懸賞招募攜帶賊黨來進兵攻破海上賊寇，焚燒他們的船隻。為官四十年，家裡沒有剩餘的錢財，穿著樸素的衣服，經常與僧人交往。五十九歲時，沒有疾病，端坐而逝。有大星隕落在庭院中，光芒照射幾十丈。（焦弱侯《憺園集》．《明儒學案》）。 李文
【English Translation】 English version: In the seventeenth year of the Zhengde reign (1522), he passed the imperial examination in military affairs. He served as the Vice Commissioner of the Central Military Commission in Nanjing. In his youth, he was outstanding and had great ambitions. He did not engage in family business, but practiced riding and archery during the day and studied by candlelight at night, admiring the character of Zhuge Kongming (Prime Minister of Shu Han during the Three Kingdoms period, a symbol of wisdom). He inscribed the four characters 'Ning Jing Dan Bo' (tranquility and detachment) as a motto beside his seat. During the Jiajing reign (1522-1566), he became friends with Tang Yingde, Wang Ruzhong, and Luo Dafu, studying the philosophy of nature and life. Later, he had some understanding after reading Buddhist scriptures. He heard that a monk named Ziran in Guanxi had attained enlightenment through ascetic practices, so he talked with him and was very pleased. From then on, he never stopped studying Zen. One day, wearing a monk's robe, he entered the Funiu Mountain. Walking in the early morning, he saw the sun rising and suddenly had a great enlightenment. He once said to his students that learning is valuable in true understanding, and language should be concise and accurate, not deviating from one's own views. Among the efforts of sages and virtuous people, none is more important than 'gewu' (investigation of things). 'Gewu' means to eliminate the material desires in our hearts. Sweep away all distracting thoughts and only observe one's own heart. Investigate again and again, the more you study, the more profound it becomes. When you suddenly realize your original face, you will be completely clear and not be confused by any circumstances. It's like a mirror reflecting things, the mirror does not leave the shadow of things; it's like a bird flying in the sky, the sky does not leave the trace of the bird. In this way, one can integrate knowledge and return to the truth, and restore emotions to their original nature. One day, he discussed the Tao with Dafu in Linjiang. Dafu jumped for joy and returned home, leaving a letter saying: 'Since hearing your teachings, I have been happy all day long, as if I have come out of a cage, seeing the vast world, as if I have entered the sea, seeing the treasures of the Dragon Palace, every move is the mystery of the Tao.' He was subdued to this extent. Li Minwang was proficient in worldly affairs, and his arguments were wise and decisive. Hearing that there were military changes in all directions, he always strived to do something. Most of his plans hit the nail on the head. When Japanese pirates rioted at sea, Li Minwang was about to go to Nanjing to take office, so he distributed all his family property and recruited daredevils. He encountered bandits in Suzhou and fought them bravely, not retreating even when he was hit by stray arrows. So he was appointed governor. Zhou Chong formulated a plan to offer rewards for bringing in the pirate party to attack and break the pirates at sea, burning their boats. After serving as an official for forty years, there was no surplus money in his family. He wore simple clothes and often associated with monks. At the age of fifty-nine, he passed away peacefully without illness. A large star fell in the courtyard, and the light shone for dozens of feet. (Jiao Ruohou's 'Danyuan Collection'. 'Ming Confucianism Case'). Li Wen
進
蜀人也。嘉靖中官至都御史總督。宣大初在朝時以釋氏為異端。請除之。上不從。歸而不樂。有方山人者。見而問其故。曰。吾幼時讀聖賢書。即知釋氏為吾道蠹也。不達則已。達則必除之。今既達矣。復不能除。奈何。山人曰。敢問夫子之慾除釋也。亦嘗閱其書而得其所以蠹吾道者安在乎。文進曰。吾聞朱子之說。以為異端虛無寂滅之教。夫虛無寂滅豈不為仁義忠信之賊乎。山人曰。甚矣。夫子其不自重也。奈何以皓皓之明而蔽囿於他人之一言乎。且余聞之釋氏。毗盧有萬德。普賢有萬行。安在其虛無寂滅耶。今夫子必欲除之。當熟玩其書。果無一善可取。力以除之。則天必助其成功。而無取誚于天下後世也。文進然之。遂閱佛書。過三月謂山人曰。荷子之誨。得見大聖人之心法。與吾聖人曾不少異。夫佛謂眾生心者亦名如來藏。義有空不空。所謂空者。從本以來無私慾之染。無物累之患。廓然大公虛寥沖漠者也。所謂不空者。真體無妄。中實靈明。凈德滿足者也。然空與不空初無二物。唯吾一心。朱子所謂虛無寂滅者。但見其空而不識不空之德也。如來藏中有河沙性德。天地萬物亦吾心之光影耳。吾嘗以為天地生我。今知我生天地矣。山人曰。夫子破格矣。他日見道不難也。其後之官宣大。聞五臺僧楚
峰有道者也。請山人為介紹。而會於雲中公館。以昔悟告之。楚峰曰。噫。公見影矣。若吾法王之心。猶未夢見在。文進悚然曰。法王之心若為可見耶。楚峰曰。公欲究法王之心。必極其空而後可以契不空之德。不然則為物慾塞矣。情愛蔽矣。念緒紛紜生滅流注昏瞢汩沒未有了時。尚何能見法王之心哉。文進乃退而修空三昧。六月目不受色。耳不受聲。鼻不受香。舌不受味。六情悄然運動如偶。一日聞秋風落木聲。忽爾念盡。廓然大定。楚峰一日見而問曰。公於此道信乎。文進曰祇是個李文進。更信阿誰。楚峰曰公今信矣(清涼通傳)。
王道安
名爾康。號性海居士。廬陵人。父育仁。終涪州。知州之官時。攜家宿旅亭。夢大比邱入門而生道安。道安生而淵默。兒時常樂趺坐。年十三見案上圓覺經竊觀之。父遇問曰解否。應曰解。時道安實未曉文義。父遽指經語曰試解之。道安惶迫無以應。良久胸中砉然開裂。夙慧頓發。即為父宣說其義。父駭之。退而博覽佛書。皆如夙所習。萬曆二十三年舉進士。授行人。先後奉詔冊封。諸王問遺無所受。遇名山輒留止。嘗習靜焦山。半歲乃出。初受戒于云棲宏公。修唸佛三昧。復參求宗要。用力精猛。一日輿行乾折。忽有省。及使唐時又得旨于松杏老人。語人云。
【現代漢語翻譯】 現代漢語譯本： 楚峰是一位有道之人。請山中隱士為我引薦，在雲中公館與他會面。我將以往的領悟告訴了他。楚峰說：『唉，你只是看到了影子啊。像我佛法之王的心，你恐怕連做夢都沒夢到過。』文進聽后惶恐地說：『佛法之王的心要怎樣才能見到呢？』楚峰說：『你想要探究佛法之王的心，必須達到極度的空寂，然後才能契合不空的德行。不然就會被物慾堵塞，被情愛矇蔽，念頭思緒紛繁複雜，生滅流轉，昏聵迷亂，沒有停止的時候。這樣又怎麼能見到佛法之王的心呢？』文進於是退回去修習空三昧。六個月時間裡，眼睛不看顏色，耳朵不聽聲音，鼻子不聞香氣，舌頭不嘗味道，六種感覺悄然運動，如同木偶一般。一天，聽到秋風吹落樹葉的聲音，忽然念頭全部消失，內心廓然大定。楚峰有一天見到他，問道：『你對於這個道相信嗎？』文進說：『只是一個李文進，更相信誰呢？』楚峰說：『你現在相信了（清涼通傳）。』
王道安
名爾康，號性海居士，廬陵人。父親王育仁，在涪州知州任上去世。當時，王育仁帶著家人住在旅館裡，夢見一位大比丘（佛教出家男眾）走進門來，然後就生下了王道安。王道安生來就沉默寡言，小時候常常喜歡盤腿打坐。十三歲時，看到書案上的《圓覺經》，偷偷地觀看。父親遇到他，問道：『能理解嗎？』王道安回答說：『能理解。』當時王道安實際上還不明白經文的含義。父親立刻指著經文說：『試著解釋一下。』王道安惶恐不安，不知如何回答。過了很久，胸中忽然豁然開朗，宿世的智慧頓時煥發，立刻為父親宣講經文的含義。父親感到非常驚訝。退下來后，廣泛閱讀佛經，都好像以前就學習過一樣。萬曆二十三年（1595年）考中進士，被授予行人（官名）。先後奉詔進行冊封，諸王贈送的禮物一概不接受。遇到名山大川就停留下來。曾經在焦山習靜，住了半年才出來。最初在云棲寺拜宏公為師，受了戒，修習唸佛三昧。又參究宗門要旨，用功非常精進。一天，乘車出行，車轅突然斷裂，忽然有所領悟。到出使唐朝時，又得到了松杏老人的指點。他告訴別人說：
【English Translation】 English version: Chufeng was a person who possessed the Dao. I asked a hermit to introduce me, and we met at the Yunzhong Mansion. I told him of my past enlightenment. Chufeng said, 'Alas, you have only seen the shadow. As for the mind of my Dharma King, you probably haven't even dreamed of it.' Wenjin said in fear, 'How can the mind of the Dharma King be seen?' Chufeng said, 'If you want to investigate the mind of the Dharma King, you must reach the extreme of emptiness before you can accord with the virtue of non-emptiness. Otherwise, you will be blocked by material desires, blinded by love, and your thoughts will be chaotic, arising and ceasing, flowing and swirling, confused and submerged, without end. How can you see the mind of the Dharma King?' Wenjin then retreated and practiced the Samadhi of Emptiness. For six months, his eyes did not receive color, his ears did not receive sound, his nose did not receive fragrance, and his tongue did not receive taste. The six senses moved quietly, like puppets. One day, he heard the sound of autumn wind falling leaves, and suddenly all thoughts ceased, and his mind was greatly settled. One day, Chufeng saw him and asked, 'Do you believe in this Dao?' Wenjin said, 'It's just Li Wenjin, who else should I believe?' Chufeng said, 'Now you believe (Qingliang Tongzhuan).'
Wang Dao'an
His name was Erkang, and he was known as Layman Xinghai. He was from Luling. His father, Wang Yuren, died in Fuzhou while serving as the prefect. At that time, Wang Yuren was staying in an inn with his family when he dreamed of a great Bhikkhu (Buddhist monk) entering the door, and then Wang Dao'an was born. Wang Dao'an was born silent and taciturn, and as a child, he often liked to sit in the lotus position. At the age of thirteen, he saw the Yuanjue Sutra (Sutra of Perfect Enlightenment) on the desk and secretly read it. His father met him and asked, 'Do you understand it?' Wang Dao'an replied, 'I understand.' At that time, Wang Dao'an did not actually understand the meaning of the text. His father immediately pointed to the scripture and said, 'Try to explain it.' Wang Dao'an was frightened and did not know how to answer. After a long time, his chest suddenly opened up, and his innate wisdom suddenly blossomed. He immediately explained the meaning of the scripture to his father. His father was very surprised. After retreating, he extensively read Buddhist scriptures, all as if he had learned them before. In the twenty-third year of the Wanli reign (1595), he passed the imperial examination and was awarded the title of Messenger. He was successively ordered to carry out investitures, and he did not accept any gifts from the various princes. Whenever he encountered famous mountains and rivers, he would stay there. He once practiced stillness at Jiaoshan for half a year before leaving. He initially received precepts from Master Hong of Yunqi Temple and practiced the Samadhi of Mindfulness of Buddha. He also studied the essentials of the Zen school with great effort. One day, while traveling in a carriage, the shaft suddenly broke, and he suddenly had an awakening. When he was sent to the Tang Dynasty, he also received guidance from Elder Songxing. He told others,
吾至是始名舍兩臂矣。居常行履純密。夕每端坐至曉。自謂不過彈指頃。陶周望善道安。問曰。入道以何為功。曰道無功也。周望曰無功何以進道。曰無功之功至矣。既而復以書告曰。直心易。深心難。有功之功易。無功之功難。周望甚服之。二十九年謝病歸。居招提中。為眾講起信論。著起信疏記。無何痬生左足。日講楞嚴不輟。已而右足又生痬。漸劇。預知不起。舍田宅與僧。擇日為券。其友請以十月朔后十日。道安曰吾不待也。易以朔。謂其友曰。后九日吾行矣。及期。見群僧繞案。有頃曰。天人至矣。遂瞑。斂之夕。地震動。屋瓦盡鳴。卒年三十八。道安在時嘗止小樓誦華嚴經。妻劉氏夢大日輪懸樓上。光彩煜然。不可正視。寤而言之。道安為語佛法。欣然信受。屏葷血。清凈自居。先道安三歲沒。沒時瞭然若無事者(陶石簣集)。
薛元初
名大春。鳳陽亳州人。郎中蕙之孫也。兒時好寬衣大履。卻紈綺不御。間遇疾。輒喃喃誦佛名。十歲即善言名理。多與佛經合。父官鴻臚序班。隨之京師。經古賢遺墟。嘆曰。偉哉丈夫。僅以一抔土供樵豎游乎。既而習舉子業。始見老莊書及維摩．圓覺諸經。輒以孔孟語解之曰。世之詘二氏者。未知二氏也。且又不知孔孟學貴發明自性。何論異同哉。每讀書
【現代漢語翻譯】 現代漢語譯本：我到這裡才開始被稱為『舍兩臂』了。平時生活行為都很嚴謹。晚上經常端坐到天亮，自己覺得不過像彈指一瞬間。陶周望很推崇道安（僧人名）。問他說：『入道以什麼為功？』道安說：『道沒有功。』周望說：『沒有功怎麼能進道呢？』道安說：『無功的功才是最高的功。』之後又寫信告訴他說：『直心容易，深心難。有功的功容易，無功的功難。』周望非常佩服他。唐貞元二十九年（813年）他以生病為由告假回家，住在招提寺中，為大家講解《起信論》，並著有《起信疏記》。不久左腳生了毒瘡，每天講《楞嚴經》不停止。之後右腳又生了毒瘡，病情逐漸加重，預感到自己將要去世，就把田地住宅捐給僧人，選擇日期寫了契約。他的朋友請求把日期定在十月初十之後，道安說：『我不等了。』改成了初一，告訴他的朋友說：『九天之後我就要走了。』到了那天，看見眾僧圍繞著他，過了一會兒說：『天人來了。』於是就閉上了眼睛。收殮的晚上，發生地震，屋瓦都響了起來。去世時三十八歲。道安在世時曾經住在小樓上誦讀《華嚴經》，他的妻子劉氏夢見大日輪懸在樓上，光彩耀眼，無法直視。醒來后告訴了他，道安為她講解佛法，她欣然信受，戒除葷腥，清凈地生活。比道安早三年去世，去世時瞭然無事一樣（陶石簣集）。
薛元初
名大春，鳳陽亳州人，郎中蕙的孫子。小時候喜歡穿寬鬆的衣服和鞋子，卻不穿華麗的絲綢。偶爾生病，就喃喃地念誦佛名。十歲就能很好地說出名理，大多與佛經相合。父親擔任鴻臚序班的官職，跟隨他到京師。經過古賢的遺蹟，感嘆說：『偉大的丈夫，僅僅用一抔土來供樵夫和牧童遊玩嗎？』之後學習科舉，開始看到老莊的書以及《維摩經》（Vimalakirti Sutra）、《圓覺經》（Surangama Sutra）等經書，就用孔孟的語言來解釋它們，說：『世上貶低佛道兩家的人，是不瞭解佛道兩家啊。而且又不知道孔孟的學說貴在發明自性，還談什麼異同呢？』每次讀書
【English Translation】 English version: I was first called 'Giving-up-both-arms' since I came here. Usually, my behavior is very strict. In the evening, I often sit upright until dawn, and I feel like it's just a snap of the fingers. Tao Zhouwang admired Dao An (a monk's name) very much. He asked, 'What is the merit of entering the Tao?' Dao An said, 'The Tao has no merit.' Zhouwang said, 'How can one advance in the Tao without merit?' Dao An said, 'The merit of no merit is the highest merit.' Later, he wrote a letter to him saying, 'A straightforward heart is easy, a deep heart is difficult. The merit of having merit is easy, the merit of having no merit is difficult.' Zhouwang admired him very much. In the twenty-ninth year of Zhenyuan (813 AD), he asked for leave to go home due to illness, and lived in Zhaoti Temple, explaining the 'Awakening of Faith' for everyone, and wrote 'Commentary on the Awakening of Faith'. Soon, a sore grew on his left foot, and he continued to lecture on the 'Surangama Sutra' every day. Later, a sore grew on his right foot, and his condition gradually worsened. Foreseeing that he was about to pass away, he donated his fields and houses to the monks, and chose a date to write a contract. His friend asked to set the date after the tenth day of October, but Dao An said, 'I won't wait.' He changed it to the first day of the month, and told his friend, 'I will leave in nine days.' On that day, he saw the monks surrounding him, and after a while, he said, 'The heavenly beings have arrived.' Then he closed his eyes. On the night of the funeral, there was an earthquake, and the roof tiles all rang. He passed away at the age of thirty-eight. When Dao An was alive, he once lived in a small building and recited the 'Avatamsaka Sutra'. His wife, Liu, dreamed that the great sun wheel was hanging above the building, with dazzling light that could not be looked at directly. When she woke up, she told him, and Dao An explained the Dharma to her. She gladly believed and accepted it, abstained from meat and fish, and lived a pure life. She passed away three years earlier than Dao An, and she passed away as if nothing had happened (Tao Shikui Collection).
Xue Yuanchu
Named Da Chun, he was from Bozhou, Fengyang, and the grandson of Langzhong Hui. As a child, he liked to wear loose clothes and shoes, but he did not wear gorgeous silk. Occasionally when he was sick, he would murmur the name of the Buddha. At the age of ten, he was good at speaking about famous theories, mostly in accordance with Buddhist scriptures. His father served as an official in the Honglu Temple, and followed him to the capital. Passing by the ruins of ancient sages, he sighed and said, 'Great men, are they only using a handful of soil for woodcutters and shepherds to play with?' Later, he studied for the imperial examination, and began to see the books of Lao Zhuang and the 'Vimalakirti Sutra' and 'Surangama Sutra', and he explained them with the words of Confucius and Mencius, saying, 'Those in the world who belittle Buddhism and Taoism do not understand Buddhism and Taoism. Moreover, they do not know that the learning of Confucius and Mencius values the discovery of one's own nature, so what is there to talk about differences and similarities?' Every time he read a book
必過夜半。一夕豁然有省。自是慧辨無礙。語次舉當體全空。或難曰。天地間無物不在性中。何云空耶。曰正因空故無物不具耳。或言。欲知未發當會已發。曰性一耳。誰為未發。誰為已發。會得時如風檣陣馬。不疾而速。必待已發又成擔閣矣。或問。草木禽魚皆可見性否。曰才涉擬議。是識非性。偶聞花香說偈曰。非動非定。非淡非濃。聞之滿室。攬之還空。己夢觀音大士導之河濵。滌以水曰。爾何蒙垢若此。浴已。摩其頂曰。急尋汝歸路去。尋得疾急。家人相顧泣。元初語其父曰。四大假合。我非真我。我未生時。誰父誰子。即今之死。何異未生。如是諦觀。慎勿悲悼。正襟趺坐而逝。年十五。事在萬曆二十八年(憺園集)。
知歸子曰。劉萬李王薛諸子。俱可謂用志不紛者。其能發明本有也。宜哉。世之學者。狥名象。牽訓詁。知解益多。天真日鑿矣。此陽明王先生所為發憤而太息也。 卍新續藏第 88 冊 No. 1646 居士傳
居士傳三十九
趙大洲傳
趙大洲。名貞吉。字孟靜。四川內江人也。母余氏。夢二小沙彌。一衣緇。一衣白。牽衣求托處。緇者先執母袂不脫。而大洲生。既而白者復來。而小洲生。小洲名蒙吉。字仲通。兩人即三四歲時相愛也。每相引入坡谷
【現代漢語翻譯】 現代漢語譯本： 常常到半夜才能過去。有一天晚上忽然醒悟。從此智慧辯才沒有阻礙。談話時提到當體全空的道理。有人反駁說：『天地間沒有事物不在自性之中，為什麼說是空呢？』回答說：『正因為是空，所以才能具備一切事物。』有人說：『想要知道未發的狀態，應當體會已發的狀態。』回答說：『自性只有一個，誰是未發，誰是已發？體會到的時候就像風中的檣帆，奔馳的戰馬，不快而快，一定要等到已發，那就又成了負擔了。』有人問：『草木禽魚都可以見性嗎？』回答說：『只要稍微涉及思慮，那就是識而不是性了。』偶然聞到花香，說了偈語：『非動非定，非淡非濃，聞之滿室，攬之還空。』自己夢見觀音大士引導他到河邊，用水洗滌他說：『你為什麼蒙受污垢到這種地步？』洗完后，摩他的頭頂說：『趕快尋找你回去的路吧。』尋找得非常急切。家人互相看著哭泣。元初告訴他的父親說：『四大假合，我不是真我，我未出生的時候，誰是父親誰是兒子？現在死去，和未出生有什麼區別？』像這樣仔細觀察，千萬不要悲傷哀悼。整理衣襟，盤腿坐著去世了，年僅十五歲。這件事記載在萬曆二十八年（1600年）的《憺園集》中。
知歸子說：劉萬、李王、薛等各位居士，都可以說是用心專一不散亂的人，他們能夠發明本有的自性，這是很合適的。世上的學者，追逐名相，牽強附會訓詁，懂得的解釋越多，天真反而日益喪失了。這就是陽明王先生髮憤而嘆息的原因啊。
《卍新續藏》第88冊No. 1646《居士傳》
《居士傳》三十九
趙大洲傳
趙大洲，名貞吉，字孟靜，四川內江人。他的母親余氏，夢見兩個小沙彌，一個穿著緇衣（黑色僧衣），一個穿著白衣，拉著她的衣服請求寄託之處，穿著緇衣的先抓住母親的衣袖不放，於是趙大洲出生了。不久之後，穿著白衣的又來了，於是趙小洲出生了。趙小洲名蒙吉，字仲通。兩人從三四歲時就互相友愛，常常互相拉著進入山坡山谷。
【English Translation】 English version: He often stayed up past midnight. One night, he suddenly had an awakening. From then on, his wisdom and eloquence were unimpeded. In conversation, he mentioned the principle of 'emptiness of the very substance' (當體全空, dāng tǐ quán kōng - emptiness of inherent existence). Someone objected, saying, 'There is nothing in the universe that is not within the self-nature. Why do you say it is empty?' He replied, 'Precisely because it is empty, it can possess all things.' Someone said, 'If you want to know the state before it is manifested, you should understand the state after it is manifested.' He replied, 'The self-nature is one. Who is unmanifested, and who is manifested? When you understand it, it is like sails in the wind, galloping warhorses, not fast but quick. If you wait until it is manifested, it will become a burden.' Someone asked, 'Can grass, trees, birds, and fish all see the self-nature?' He replied, 'As soon as you involve deliberation, that is consciousness, not self-nature.' He happened to smell the fragrance of flowers and said in a verse: 'Not moving, not still, not faint, not strong, the fragrance fills the room, but when you grasp it, it is still empty.' He dreamed that Avalokiteshvara Bodhisattva (觀音大士, Guān Yīn Dàshì - Bodhisattva of Compassion) guided him to the riverbank and washed him with water, saying, 'Why are you covered with so much defilement?' After washing him, he stroked his head and said, 'Quickly find your way home.' He searched very urgently. His family looked at each other and wept. Yuan Chu (元初, Yuán Chū - personal name) told his father, 'The four great elements (四大, sì dà - earth, water, fire, and wind) are a false combination. I am not the true self. When I was not yet born, who was the father and who was the son? What difference is there between dying now and not being born?' Observe this carefully, and do not grieve or mourn. He straightened his clothes, sat in the lotus position, and passed away at the age of fifteen. This event is recorded in the 'Danyuan Collection' (憺園集, Dàn Yuán Jí - name of a collection) of the twenty-eighth year of the Wanli era (萬曆, Wànlì - reign title of the Ming Dynasty, 1600 AD).
Zhiguizi (知歸子, Zhī Guī Zǐ - pen name) said: Liu Wan (劉萬, Liú Wàn - personal name), Li Wang (李王, Lǐ Wáng - personal name), Xue (薛, Xuē - personal name), and the other lay practitioners can all be said to be those who use their minds without distraction. It is fitting that they can discover their inherent self-nature. Scholars in the world pursue fame and appearances, and force interpretations of ancient texts. The more they understand, the more their innate nature is lost. This is why Master Wang Yangming (陽明王先生, Yángmíng Wáng Xiānshēng - a famous philosopher) was indignant and sighed.
Supplement to the Buddhist Canon, Volume 88, No. 1646, Biographies of Lay Practitioners
Biographies of Lay Practitioners, Thirty-Nine
Biography of Zhao Dazhou
Zhao Dazhou (趙大洲, Zhào Dàzhōu - personal name), named Zhenji (貞吉, Zhēn Jí - personal name), styled Mengjing (孟靜, Mèng Jìng - style name), was from Neijiang (內江, Nèijiāng - place name) in Sichuan (四川, Sìchuān - province name). His mother, Yu (余, Yú - family name), dreamed of two young Shramanas (沙彌, Shāmí - novice monks), one wearing a black robe (緇, zī - black robe), and one wearing a white robe, pulling at her clothes, asking for a place to stay. The one wearing the black robe first grabbed the mother's sleeve and would not let go, and then Zhao Dazhou was born. Soon after, the one wearing the white robe came again, and then Zhao Xiaozhou (趙小洲, Zhào Xiǎozhōu - personal name) was born. Zhao Xiaozhou was named Mengji (蒙吉, Méng Jí - personal name), styled Zhongtong (仲通, Zhòng Tōng - style name). The two loved each other from the age of three or four, and often pulled each other into the slopes and valleys.
僻處趺坐。抵掌語。聞人聲斂容默然。或密聽之。不辨也。詰之。不告也。少長並博通群書。大洲年二十學禪。時與小洲閉戶習靜。既居母喪。悟哀而不傷之體。兩人先後中鄉舉。及大洲成進士。小洲遂不復應試。明世宗朝大洲官翰林。與四方豪傑講習。廓摧俗學。發明本心。以天下為己任。著求放心齋銘云。干為吾健。坤為吾順。風行水流。日麗澤潤。動處為雷。止處為山。無聲無臭。充滿兩間。此名為心。別名為仁。無內無外。無損無增。自孝自弟。自聰自明。喜怒哀樂。未有一物。感而遂通天下之故。有情無情。合為一體。未著軀殼。只有此耳。聖人以此洗而退藏。惟有圓圈可以形容。藏中何有。圈中何名。至精至一。為天地心。原此真心不分愚智。魚躍鳶飛各適其職。濛濛我生。營營自戕。自斫自喪。自迷自狂。自筑其墻。自錮其防。自放于憂悲愴逸鄙吝貪妒之場而不悟其非真常也。嗚呼。此獨何心往而不復。夜半一聲天心呈露。夢後周公。廟中西伯。元酒大羹。泊然無跡。辟彼淵泉。今見涓涓。辟彼大莖。今見萌根。無象之象。無形之形。根滋莖大。水到渠成。一時翕聚萬古常靈。嗚呼。易悟者心。難凈者習。呼為習呼。吸為習吸。習心作主。須臾不離。辟彼家室。見奪于賊。退處奴𨽻。僕僕受役。反正之
苦。禹平水土。涵養之力。稷藝稼穡。於是一念不起。境不觸也。一見不倚。微不忽也。不離繩縛。自解脫也。不絕思慮。自澄寂也。以我視天地萬物。未有我也。以天地萬物視我。未有天地萬物也。翼乎如鴻毛之遇順風。浩乎如巨魚之縱大壑也。然而不能無過也。夫不能無過者。習難凈。自能改過者。性自定也。然後求為真求。放而不放。真悟真修。前後徹朗。愚非為下。智非為上。回也從事。參乎免夫。先立其大。白首著書太山。巖巖示我廣居。學問無他。了此而已。實際其地庶為知恥。銘于東西。敢告同志。累遷中允掌司業事。嘉靖二十九年俺答犯都城。嫚書要貢。詔百官廷議。日中莫發一語。大洲奮然出班曰。城下之盟。春秋恥之。為今之計。請上速御正殿。下詔引咎。錄周尚文之功。釋沈東于獄。輕損軍之令。重賞功之格。飭文武百司城守。遣官宣諭諸將。監督力戰。退敵易耳。先是周尚文為大同總兵。力戰敗俺。答既卒。大學士嚴嵩格䘏典不予。給事中沈束以為言。復下之獄。故大洲及之。時世宗遣中使瞰廷臣還報。心壯其言。令手疏便宜。立擢為左諭德兼監察御史。令赍金五萬犒軍。嚴嵩心嫉之。當撰敕。不令督戰。不與一卒護行。時寇騎充斥。大洲單騎馳入諸將營。散金犒士。會寇引出。將出白羊口
。大洲為仇鸞設畫。謂賊輕重甚多。而白羊路險。若以奇兵趨出賊前。令賊回尋古北口故道。我以全軍擊之。可大克也。鸞不能用。尾之。反為賊敗。既覆命嚴嵩。復讒之。世宗怒其為尚文束遊說。下之獄。杖于廷。謫荔波典史。稍遷至南京吏部主事。四十年召為戶部侍郎。又以忤嵩罷。穆宗即位。起禮部右侍郎。充日講官。每進講。開陳心學究極存亡得失之幾。穆宗甚重之。遷南京禮部尚書。既行。復召還。留直講兼翰林學士。教習庶吉士課讀楞嚴經。謂曰。諸君齒亦長矣。不以此時讀此經。更何待耶。三年秋命兼文淵閣大學士。參預機務。與高拱共事。議論多不合拱。以私怨考察科道。大洲疏言之。拱益不悅。諷言官劾大洲。大洲疏辨。遂致仕去居位。止一載。晚著書。號二通。曰經世通。曰出世通。通各二門。門各為部。既成。為文告古佛聖賢之神曰。貞吉夙生遇緣。幸染真熏。今出頭來。不忘覺照。身居臣子之地。每懷經世之憂。心慕道德之途。時發出世之愿。如此展轉四十餘年。邇來垂白謝事。形志俱衰。顧影枯殘。忽生勇猛。乃取架上舊書以類臚列。隨文布點。各就部曲。曰統。曰傳。曰制。曰志。屬之史門。申治理也。曰典。曰行。曰藝。曰術。屬之業門。明學術也。夫學術必助於治理。治理必原於學
術。二門通矣。世可經矣。題曰內篇。取東土金經摘采要文。以便修習。曰經。曰律。曰論。屬之說門。大智三昧所自出也。曰單傳直指。屬之宗門。大行三昧所自出也。夫行智二嚴。如震輪兩足。闕一不可。二門通矣。世可出矣。題曰外篇。約要而言。經世者不礙於出世之體。出世者不忘乎經世之用。然後千聖一心。萬世一道。聖人憂世之念可少慰矣。嗚呼。虛空有盡。此愿無窮。劫石可消。斯言常在。唯神其鑒之。萬曆十年卒。年七十三。贈少保。謚文肅。小洲嘗被薦出為國子監學。正一月即謝事。隨大洲歸。自陳其所證。大洲喜為作悟道詩。先大洲卒(大洲文集．明史)。
知歸子曰。自唐以來。學士大夫儒佛之辨龂龂如也。大洲先生作而兩家之難通。非深入夫不二之門者。惡足以與於斯哉。先生與友人書言。近得李長者華嚴合論。服之。擬以衰殘身命供奉法界。總持二通之作。蓋將遊戲乎毗盧性海中也。嗚呼。先生丈夫之雄哉。
汪大紳云。大洲先生與龍湖紫柏皆以英雄而入道者。入道愈深。我相愈重了。王摩詰．蘇東坡．黃山谷俱以名士而入道者。入道愈深。我相愈有趣了。然則與不學道者何以分別。曰大洲三人學道。三人我相是雄的。不學道者。我相是雌的。王摩詰三人學道。王的我相香。
【現代漢語翻譯】 現代漢語譯本： 通曉了這兩個門徑，就可以經世濟民了。因此題名為《內篇》，選取東土（指中國）金經中的重要文字，以便於修習。其中，『經』、『律』、『論』，屬於說門，是大智三昧（一種禪定狀態）的來源。『單傳直指』，屬於宗門，是大行三昧（另一種禪定狀態）的來源。修行和智慧兩者並重，就像車輪的雙足，缺一不可。通曉了這兩個門徑，就可以出世修行了。因此題名為《外篇》。簡要地說，經世濟民不妨礙出世修行的本體，出世修行也不應忘記經世濟民的功用。這樣才能達到千聖一心，萬世一道的境界，聖人憂國憂民的心情才能稍稍得到慰藉。唉！虛空有盡時，此愿無窮盡。劫石可以磨滅，這些話語卻永遠存在。希望神明能夠明鑑。萬曆十年（1582年）去世，享年七十三歲，被追贈為少保，謚號文肅。小洲曾經被推薦出來擔任國子監學正，但上任一個月就辭官，跟隨大洲歸隱。他陳述自己所證悟的境界，大洲很高興，為他作了悟道詩。大洲先於他去世（見《大洲文集》、《明史》）。
知歸子說：自從唐朝以來，學士大夫們對於儒家和佛家的辯論一直爭論不休。大洲先生的出現，使得兩家難以溝通的局面得以改變。如果不是深入不二之門（指超越二元對立的境界）的人，怎麼能夠參與到這種討論中來呢？先生在給友人的信中說：『最近得到了李長者（李通玄）的《華嚴合論》，我非常喜歡，打算用我衰老的身體來供奉法界，總持二通（指精通佛法和世法）的著作，大概將要遊戲于毗盧性海（指佛的清凈自性）之中了。』唉！先生真是大丈夫中的英雄啊！
汪大紳說：大洲先生和龍湖紫柏（真可）都是以英雄氣概而入道的人，入道越深，我相（對自我的執著）越重了。王維（王摩詰）、蘇軾（蘇東坡）、黃庭堅（黃山谷）都是以名士身份而入道的人，入道越深，我相越有趣了。既然如此，那麼他們和不學道的人有什麼區別呢？回答說：大洲他們三人學道，他們的我相是雄壯的；不學道的人，他們的我相是雌伏的。王維他們三人學道，他們的我相是香艷的。
【English Translation】 English version: Having mastered these two paths, one can govern the world and benefit the people. Therefore, it is titled 'Inner Chapters,' selecting essential texts from the golden scriptures of the Eastern Land (China) for ease of practice. Among them, 'Sutras,' 'Vinaya,' and 'Shastras' belong to the Teaching School, the source of the Great Wisdom Samadhi (a state of meditative absorption). 'Direct Transmission' belongs to the Zen School, the source of the Great Practice Samadhi (another state of meditative absorption). Practice and wisdom are equally important, like the two feet of a chariot wheel, neither can be lacking. Having mastered these two paths, one can renounce the world and cultivate. Therefore, it is titled 'Outer Chapters.' In brief, governing the world does not hinder the essence of renouncing the world, and renouncing the world should not forget the usefulness of governing the world. Only then can we achieve the unity of the sages and the single path for all ages, and the worries of the sages for the country and the people can be slightly relieved. Alas! The void has an end, but this vow is endless. The kalpa stone can be worn away, but these words will always remain. May the gods bear witness. He passed away in the tenth year of Wanli (1582), at the age of seventy-three. He was posthumously awarded the title of Junior Guardian and the posthumous name of Wensu. Xiaozhou was once recommended to serve as a teacher in the Imperial College, but he resigned after only one month and returned to seclusion with Dazhou. He explained the realm he had attained, and Dazhou was very pleased and wrote a poem of enlightenment for him. Dazhou passed away before him (see 'Collected Works of Dazhou,' 'History of the Ming Dynasty').
Master Zhigui said: Since the Tang Dynasty, scholars and officials have been arguing incessantly about the differences between Confucianism and Buddhism. The appearance of Master Dazhou changed the situation where the two schools could not communicate. If one has not deeply entered the gate of non-duality (referring to the realm beyond dualistic opposition), how can one participate in this discussion? The Master said in a letter to a friend: 'Recently, I obtained Li Changzhe's (Li Tongxuan) 'Commentary on the Avatamsaka Sutra,' which I greatly admire. I intend to use my aging body to dedicate myself to the Dharma realm, and the works of the Twofold Mastery (referring to proficiency in both Buddhist and worldly affairs), and I will probably play in the ocean of Vairocana's nature (referring to the pure self-nature of the Buddha).' Alas! The Master is truly a hero among men!
Wang Dashen said: Master Dazhou and Longhu Zibo (Zhen Ke) both entered the Way with heroic spirit. The deeper they entered the Way, the heavier their ego (attachment to self) became. Wang Wei (Wang Mojie), Su Shi (Su Dongpo), and Huang Tingjian (Huang Shangu) all entered the Way as famous scholars. The deeper they entered the Way, the more interesting their ego became. In that case, what is the difference between them and those who do not study the Way? The answer is: Dazhou and the other two studied the Way, and their ego is heroic; those who do not study the Way, their ego is submissive. Wang Wei and the other two studied the Way, and their ego is fragrant.
蘇的我相活。黃的我相瘦。不學道。我相便是臭的死的肥的。善學道者不要強做著無我。只要在我相上著工夫。我相雌的可厭。要修得他雄起來。臭的可厭。要修得他香起來。死的可厭。要修得他活起來。肥的可厭。要修得他瘦起來。此是漸門。倘遇性急的朋友。要請教我如何是頓門。我便對他道。為學只要了我相耳。我相不除。禍事不小。然又急切除不得。做工夫到得這裡。十分著急。不妨迴轉頭。將這我相做親人看待。極力的覓這我相。覓來覓去。要覓他來見一面。覓到一面也不得見。這便是頓門。 卍新續藏第 88 冊 No. 1646 居士傳
居士傳四十
嚴敏卿陸與繩傳
嚴敏卿
名訥。蘇州常熟人也。嘉靖二十年進士。官翰林院侍讀。三吳數被倭患。歲復大祲。民死徙幾半。有司徴斂益急。敏卿疏陳民困。請蠲貸。報可。累遷吏部尚書承。嚴嵩亂政后。吏道污雜。敏卿力為振飭。戒朝士無得私謁。慎擇曹郎。抑奔競。振淹滯。銓政一新。人稱之曰嚴青天。拜武英殿大學士。尋致仕歸。居常信奉佛法。歸心凈土。著樂邦文類序云。昔善逝愍群生之旋復于諸苦趣也。指樂邦令歸依。列聖幽贊。宿耆受生者不一。載諸竺墳。燦如星陳。及后之宗焉者漸遠。率以聲色求而不知求
【現代漢語翻譯】 現代漢語譯本： 我的『我相』（認為存在一個真實自我的觀念）是衰老的。黃色的『我相』是瘦弱的。不學習佛道，『我相』便是臭的、死的、肥胖的。善於學習佛道的人不要勉強裝作沒有『我相』，只要在『我相』上下功夫。『我相』是雌性的，令人厭惡，要修得它雄壯起來；是臭的，令人厭惡，要修得它香起來；是死的，令人厭惡，要修得它活起來；是肥胖的，令人厭惡，要修得它瘦下來。這是漸修之門。倘若遇到性急的朋友，要請教我什麼是頓悟之門，我便對他說：學習佛法只要瞭解『我相』罷了。『我相』不除，禍事不小。然而又急切除不得。做功夫到了這裡，十分著急，不妨迴轉頭，將這『我相』當做親人看待，極力地尋找這『我相』。尋來尋去，要尋他來見一面，尋到最後連一面也不得見，這就是頓悟之門。 卍新續藏第 88 冊 No. 1646 居士傳 居士傳四十 嚴敏卿陸與繩傳 嚴敏卿 名訥。蘇州常熟人也。嘉靖二十年（1541年）進士。官翰林院侍讀。三吳數被倭患。歲復大祲。民死徙幾半。有司徴斂益急。敏卿疏陳民困。請蠲貸。報可。累遷吏部尚書承。嚴嵩亂政后。吏道污雜。敏卿力為振飭。戒朝士無得私謁。慎擇曹郎。抑奔競。振淹滯。銓政一新。人稱之曰嚴青天。拜武英殿大學士。尋致仕歸。居常信奉佛法。歸心凈土。著樂邦文類序云。昔善逝愍群生之旋復于諸苦趣也。指樂邦令歸依。列聖幽贊。宿耆受生者不一。載諸竺墳。燦如星陳。及后之宗焉者漸遠。率以聲色求而不知求
【English Translation】 English version: My 『I-concept』 (the notion of a real self) is aging. The yellow 『I-concept』 is thin. Without studying the Buddhist path, the 『I-concept』 is smelly, dead, and fat. Those who are good at studying the Buddhist path should not pretend to be without an 『I-concept』; they should simply work on the 『I-concept』. The 『I-concept』 is feminine and disgusting; it should be cultivated to become masculine. It is smelly and disgusting; it should be cultivated to become fragrant. It is dead and disgusting; it should be cultivated to become alive. It is fat and disgusting; it should be cultivated to become thin. This is the gradual path. If I encounter impatient friends who want to ask me what the sudden enlightenment path is, I will tell them: Studying Buddhism is simply about understanding the 『I-concept』. If the 『I-concept』 is not removed, the trouble will be great. However, it cannot be removed urgently. When you reach this point in your practice and become very anxious, you may as well turn your head around and treat this 『I-concept』 as a relative, and try your best to find this 『I-concept』. Searching and searching, wanting to find him to meet once, but in the end, you cannot even see him once. This is the sudden enlightenment path. 卍 New Continued Collection, Volume 88, No. 1646, Biography of Laymen Biography of Laymen, Forty Biographies of Yan Minqing and Lu Yushang Yan Minqing His given name was Ne. He was from Changshu, Suzhou. He became a Jinshi (successful candidate in the highest imperial examinations) in the 20th year of Jiajing (1541). He served as a reader in the Hanlin Academy. The Wu region was repeatedly plagued by Japanese pirates, and the years were marked by great famines. Nearly half the population died or migrated. The authorities levied taxes even more urgently. Minqing submitted a memorial detailing the people's hardships and requesting tax relief, which was approved. He was promoted to Minister of the Ministry of Personnel. After Yan Song disrupted the government, the officialdom became corrupt. Minqing worked hard to rectify it, forbidding officials from private visits, carefully selecting officials, suppressing competition, and promoting those who had been overlooked. The personnel administration was completely renewed, and people called him 'Yan the Just'. He was appointed Grand Secretary of the Wuying Hall and soon retired. He regularly believed in Buddhism and devoted himself to the Pure Land. He wrote a preface to the 'Collection of Texts on the Land of Bliss', saying: 'In the past, the Sugata (Buddha) pitied sentient beings revolving in the realms of suffering. He pointed to the Land of Bliss and ordered them to take refuge there. The holy ones praised it in secret, and not a few who had accumulated merit were reborn there. These are recorded in the Indian texts, shining like stars. But later those who followed it gradually drifted away, seeking it through sound and color without knowing what to seek.'
諸心。故大鑒示以惟心。俾知欲得凈土當凈其心。是善逝說觀佛而示是心是佛之旨也。是具三心十心而往生之方也。是法藏發勝愿。其心寂靜。志無所著之因行也。及后之宗焉者漸遠。率弟視九品恬嬉具縛。夫恬嬉具縛則諸佛不必出世而度生。而群生之流浪無已也。不求諸心則愈求愈遠。三聖之觀皆外逐于相也。聖人因病以致藥。眾生因藥而滋疾。可不哀耶。是故稱樂邦。所以使理即者緣般若而修證。拯流浪于苦輪也。言唯心。所以使觀行者本法身而解脫。見三聖于真常也。善逝指人以寶藏。大鑒啟之以元鑰。大鑒示人以因華。善逝接人以果地也。披其華而遺其果。猶夫無華矣。有其藏而不能啟。猶夫無藏矣。事樂邦者能外夫唯心耶。古今吾心之古今也。延極三世而不可際也。剎界吾心之剎界也。廣被無邊而不可窮也。凈而四聖。染而六凡。吾心之四聖六凡也。不曰唯心。將安所而求樂邦也。誠知唯心。必不能無事於樂邦也。蠢爾含生遠自無始。于無生而妄生。于無我而執我。三縳十使習染久矣。非籍濟愿船棲靈聖域。則菩薩尚迷於隔陰。聲聞有昧於出胎。乃下焉者而可自期不退哉。文殊七佛導師也。無生忍非不證也。而受記往生。善財一生圓曠劫之果者也。第一義非不聞也。而發願導歸。不事樂邦將何修而盡惟心之
【現代漢語翻譯】 諸位的心啊！所以大鑒禪師開示說，一切唯心所造。使人明白想要得到凈土，應當先清凈自己的心。這是善逝（如來佛的稱號）通過觀察佛像來揭示『是心是佛』的宗旨。這是具備三心（至誠心、深心、迴向發願心）和十心（信心、精進心、念心、慧心、戒心、舍心、直心、正念心、正見心、正語心）而往生的方法。這是法藏比丘（阿彌陀佛的前身）發起殊勝誓願，其心寂靜，志向沒有任何執著的因行。後來的宗派逐漸遠離了這個根本，把往生九品凈土看作是安逸享樂，被煩惱束縛的狀態。如果安逸享樂、被煩惱束縛也能往生，那麼諸佛就不必出世來度化眾生，而眾生也將會無止境地流浪生死。不向內心去尋求，那麼越求越遠。對三聖（阿彌陀佛、觀世音菩薩、大勢至菩薩）的觀想都變成了向外追逐表象。聖人因為眾生的病而施藥，眾生卻因為藥而加重病情，這怎能不令人悲哀呢！因此，稱凈土為『樂邦』，是爲了使那些只懂得理的人，能夠憑藉般若智慧而修行證悟，從痛苦的輪迴中解脫出來。說『唯心』，是爲了使那些觀想修行的人，能夠以法身為根本而得到解脫，在真常中見到三聖。善逝指給人以寶藏，大鑒禪師開啟寶藏的鑰匙。大鑒禪師向人們展示了因地的花朵，善逝接引人們到達果地的境界。拋棄花朵而只想要果實，就像沒有花朵一樣。擁有寶藏卻不能開啟，就像沒有寶藏一樣。修持樂邦凈土的人，怎麼能捨棄『唯心』呢？古今是吾心的古今，延續到過去、現在、未來三世而沒有邊際。剎界是吾心的剎界，廣闊無邊而不可窮盡。清凈就是四聖（聲聞、緣覺、菩薩、佛），染污就是六凡（天、人、阿修羅、地獄、餓鬼、畜生），四聖六凡都是吾心的顯現。如果不說『唯心』，那麼到哪裡去尋求樂邦凈土呢？如果真正明白『唯心』的道理，必定不會不修持樂邦凈土。愚蠢的眾生，從無始以來，在無生中妄生，在無我中執著於我，被三縛（貪、嗔、癡）和十使（貪、嗔、癡、慢、疑、身見、邊見、邪見、見取見、戒禁取見）的習氣染污太久了。如果不憑藉阿彌陀佛的願力之船，停留在清凈的聖域，那麼菩薩尚且會迷失於隔陰之苦，聲聞也會對出胎之苦感到迷惑，更何況是下等根器的人，又怎麼能期望自己不退轉呢？文殊菩薩是七佛的導師，無生法忍並非沒有證得，卻仍然發願往生凈土。善財童子一生圓滿了曠劫的果位，第一義諦並非沒有聽聞，卻仍然發願導歸極樂。如果不修持樂邦凈土，又將如何才能窮盡『唯心』的道理呢？
【English Translation】 Oh, minds of all! Therefore, Great Master Dajian (Huineng, the Sixth Patriarch of Zen Buddhism) revealed that everything is created by the mind alone. This is to make people understand that if they want to attain the Pure Land, they should first purify their minds. This is the Tathagata (another name for Buddha) revealing the essence of 'the mind itself is the Buddha' through the contemplation of the Buddha image. This is the method of rebirth in the Pure Land by possessing the Three Minds (sincere mind, deep mind, and the mind of dedicating merit and making vows) and the Ten Minds (faith, diligence, mindfulness, wisdom, adherence to precepts, generosity, straightforwardness, right mindfulness, right view, and right speech). This is the causal practice of Bhikshu Dharmakara (the previous life of Amitabha Buddha) making supreme vows, with his mind tranquil and his will without any attachments. Later schools gradually deviated from this fundamental principle, regarding rebirth in the Nine Grades of the Pure Land as a state of ease and enjoyment, bound by afflictions. If one could be reborn in the Pure Land while being at ease, enjoying life, and bound by afflictions, then the Buddhas would not need to appear in the world to liberate sentient beings, and sentient beings would endlessly wander in samsara. If one does not seek within the mind, the more one seeks externally, the further one will stray. The contemplation of the Three Saints (Amitabha Buddha, Avalokiteshvara Bodhisattva, and Mahasthamaprapta Bodhisattva) becomes an external pursuit of appearances. The sage gives medicine according to the illness, but sentient beings aggravate their illness with the medicine; how can this not be lamentable! Therefore, the Pure Land is called the 'Land of Bliss' to enable those who only understand the principle to cultivate and realize enlightenment through prajna wisdom, and to liberate themselves from the cycle of suffering. The saying 'mind only' is to enable those who practice contemplation to attain liberation based on the Dharmakaya (the body of the Dharma), and to see the Three Saints in true permanence. The Tathagata points out the treasure to people, and Great Master Dajian opens the key to the treasure. Great Master Dajian shows people the flowers of the cause, and the Tathagata receives people at the realm of the fruit. Abandoning the flowers and only wanting the fruit is like having no flowers at all. Having the treasure but not being able to open it is like having no treasure at all. How can those who practice the Pure Land of Bliss abandon 'mind only'? Ancient and modern are the ancient and modern of our mind, extending to the past, present, and future without limit. The Buddha-fields are the Buddha-fields of our mind, vast and boundless, and cannot be exhausted. Purity is the Four Saints (Sravakas, Pratyekabuddhas, Bodhisattvas, and Buddhas), and defilement is the Six Realms (Devas, Humans, Asuras, Hell beings, Hungry Ghosts, and Animals); the Four Saints and the Six Realms are all manifestations of our mind. If we do not say 'mind only', then where shall we seek the Pure Land of Bliss? If we truly understand the principle of 'mind only', we will certainly not fail to practice the Pure Land of Bliss. Ignorant sentient beings, from beginningless time, falsely arise in the unarisen, and cling to self in the selfless, and have been stained by the habits of the Three Bonds (greed, hatred, and delusion) and the Ten Fetters (greed, hatred, delusion, pride, doubt, self-view, extreme view, wrong view, view of holding to views, and view of holding to precepts) for too long. If one does not rely on the ship of Amitabha Buddha's vows and stay in the pure holy realm, then even Bodhisattvas will still be lost in the suffering of intermediate existence, and Sravakas will be confused about the suffering of emerging from the womb, let alone those of lower capacity, how can they expect themselves not to regress? Manjushri Bodhisattva is the teacher of the Seven Buddhas, and has not failed to attain the patience of non-arising, yet he still vows to be reborn in the Pure Land. Sudhana (Shancai Tongzi) perfected the fruit of countless kalpas in one lifetime, and has not failed to hear the first principle, yet he still vows to guide others to the Pure Land. If one does not practice the Pure Land of Bliss, how will one be able to exhaust the principle of 'mind only'?
妙也。吾心中之阿彌陀佛。于因地所莊嚴吾心之勝土為樂邦。原我之初與阿彌陀佛無二無別。我則迷而流浪。為佛心中之眾生。佛則覺而修證。為眾生心中之佛耳。我心即佛心。我不可得而我也。佛心即我心。佛不可得而他也。不可得而他之佛。唸唸度生。無間於我。而眾生執不可得而我之幻我。背覺合塵。役役而顛冥於三界。悲夫。故盡修乎樂邦者所以盡修乎吾心也。盡修乎吾心所以遠離顛倒而證我所同於阿彌陀佛者也。諸佛別無所證。全證眾生本性耳。凡阿彌陀佛所具足。我亦具足。不離我心。故樂邦非相。即我心故非空。無相即相非相。故即相非相。則依正皆真。生佛同體矣。依正皆真。生佛同體。則樂邦之過去尊音王如來未嘗入滅。未來功德山王如來久已成佛。現在阿彌陀如來在十萬億佛剎外而靡所隔也。八萬四千隨形好。隨念隨見。我心非往。彼佛不來。如鏡中燈。如水中月。鏡非攬燈。燈自現鏡。月非入水。水常含月。在在爾。法法爾。毫相常觀而非觀。寶臺無生而往生。若然者謂之惟心乎。謂之樂邦乎。吾不得而知也。鹿亭上人梓宋曉師所集樂邦文類。乞予言弁其卷。遂為稽首佛祖。抒臆見而𢌿之隆慶。萬曆間蓮池宏公以凈土法門倡于云棲。敏卿實為外護。居鄉好施予。出語唯恐傷人。歲饑致書當事。
請蠲租者三。民甚德之。稱之曰嚴老佛。年七十有四卒。贈少保。謚文靖。次子名澄。字道徹。號天池山樵。少有清節。敏卿既入閣。澄侍母歸。所過或饋之金。澄曰。父辭之朝而子受之涂可乎。固卻之。師事管東溟。傳其學。既又與瞿元立參究宗乘。以蔭為中書舍人。官至邵武知府。晚而家居奉云棲之教。子樸。淳謹樂善。年二十五得疾將卒。澄謂曰。毋雜思。但一心念佛。樸曰諾。澄又曰。從今以往。吾亦一心念佛。樸喜曰。審如是。兒無慮矣。正容合掌而逝。澄乃取樸所刻龍舒凈土文印之。廣遺親故。系以書曰。澄一病幾殆。不意復生。雖則茍延。焉知來日回首營生。舊計有同嚼蠟。一具皮囊終須敗壞。六塵緣影何處堅牢。不如換卻凡心。求生凈土。誦彌陀一句。消罪業無邊。聊奉勸文。用表誠意。卒年七十八。弟澤。字開宗。官中書舍人。慷慨能急人之難。臨終書偈曰。大千世界浩茫茫。俱是爭名奪利場。今日老夫撒手去。萬緣都凈見空王。投筆而逝。澤子拭。字子張。崇禎七年進士。知信陽州。有守禦功。入 本朝。大吏交章論薦不出。構小楞伽室于錦峰山祖墓旁。息心禪誦。一日晨起禮佛畢。趺坐脫去。弟濟。字道行。太學生。工書。有手書楞嚴經行世(明史．常熟志．云棲法匯．凈土文䟦．樂邦文類序
【現代漢語翻譯】 現代漢語譯本：
請求減免賦稅三次，百姓非常感激他，稱他為嚴老佛。七十四歲去世，追贈少保，謚號文靖。次子名叫嚴澄，字道徹，號天池山樵，年輕時就有清高的節操。嚴敏卿進入內閣后，嚴澄侍奉母親回家，路過的地方有人贈送金錢，嚴澄說：『父親在朝廷辭謝饋贈，兒子在路上接受，可以嗎？』堅決拒絕了。他拜管東溟為師，學習他的學問，後來又與瞿元立一起參究佛法宗乘。以父蔭擔任中書舍人，官至邵武知府。晚年在家奉行雲棲（Yunqi，地名）的教義。兒子嚴樸，淳樸謹慎，樂於行善，二十五歲時生病將要去世，嚴澄對他說：『不要胡思亂想，只要一心念佛。』嚴樸回答說『是』。嚴澄又說：『從今以後，我也一心念佛。』嚴樸高興地說：『如果這樣，我就沒有什麼可擔心的了。』端正容貌，合掌去世。嚴澄於是取出嚴樸所刻的龍舒凈土文（Longshu Pure Land Text）印製，廣泛分發給親戚朋友，附上一封信說：『我生了一場大病幾乎要死了，沒想到又活了過來，雖然茍延殘喘，怎知來日如何？回想以前的營生，如同嚼蠟一般。這具皮囊終究要敗壞，六塵緣影哪裡堅牢？不如換掉凡心，求生凈土。誦唸一句彌陀（Amitabha），消除無邊罪業。聊且奉上勸文，用以表達誠意。』七十八歲去世。弟弟嚴澤，字開宗，官至中書舍人，慷慨大方，能夠幫助別人解決困難。臨終時寫下偈語說：『大千世界浩茫茫，俱是爭名奪利場。今日老夫撒手去，萬緣都凈見空王。』投筆去世。嚴澤的兒子嚴拭，字子張，崇禎（Chongzhen）七年（1634年）進士，擔任信陽州知州，有守禦的功勞。進入本朝（清朝），大官多次上書推薦，但沒有被起用。在錦峰山祖墓旁建造小楞伽室（Small Lengjia Chamber），靜心禪修誦經。一天早晨起床禮佛完畢，跏趺而坐，去世。弟弟嚴濟，字道行，太學生，擅長書法，有手書的楞嚴經（Surangama Sutra）流傳於世。 English version:
He requested tax reductions three times, and the people were very grateful to him, calling him Yan Lao Fo (Venerable Yan Buddha). He died at the age of seventy-four and was posthumously awarded the title of Junior Guardian, with the posthumous name Wenjing (Civil and Tranquil). His second son was named Yan Cheng, courtesy name Dao Che, and sobriquet Tianchi Shan Qiao (Woodcutter of Tianchi Mountain). He had a noble character from a young age. After Yan Minqing entered the cabinet, Yan Cheng accompanied his mother home. When people along the way offered him money, Yan Cheng said, 'Is it proper for my father to decline gifts at court while I accept them on the road?' He firmly refused. He studied under Guan Dongming, learning his scholarship, and later studied the Zen teachings with Qu Yuanli. He became a secretary of the Imperial Secretariat through his father's merit and rose to the position of Prefect of Shaowu. In his later years, he practiced the teachings of Yunqi (Yunqi, place name) at home. His son, Yan Pu, was simple, cautious, and happy to do good. At the age of twenty-five, he fell ill and was about to die. Yan Cheng said to him, 'Do not have distracting thoughts, just focus on reciting the Buddha's name.' Yan Pu replied, 'Yes.' Yan Cheng then said, 'From now on, I will also single-mindedly recite the Buddha's name.' Yan Pu happily said, 'If that is the case, then I have nothing to worry about.' He composed himself, put his palms together, and passed away. Yan Cheng then took the Longshu Pure Land Text (Longshu Pure Land Text) that Yan Pu had carved and printed it, distributing it widely to relatives and friends, attaching a letter saying, 'I had a serious illness and almost died, but unexpectedly I recovered. Although I am lingering on, who knows what tomorrow will bring? Looking back on my previous life, it is like chewing wax. This physical body will eventually decay, where is the solidity of the shadows of the six senses? It is better to change this mundane heart and seek rebirth in the Pure Land. Reciting one phrase of Amitabha (Amitabha) eliminates boundless karma. I humbly offer this exhortation to express my sincerity.' He died at the age of seventy-eight. His younger brother, Yan Ze, courtesy name Kai Zong, was an official in the Imperial Secretariat, generous and able to help others in need. On his deathbed, he wrote a verse saying, 'The vast world is boundless, all are striving for fame and gain. Today, I, the old man, let go, all connections are purified, and I see the Empty King.' He threw down his pen and passed away. Yan Ze's son, Yan Shi, courtesy name Zi Zhang, became a Jinshi (successful candidate in the imperial examination) in the seventh year of Chongzhen (Chongzhen) (1634), and served as the prefect of Xinyang Prefecture, where he had meritorious service in defense. After entering the present dynasty (Qing Dynasty), high officials repeatedly recommended him, but he was not appointed. He built a Small Lengjia Chamber (Small Lengjia Chamber) next to the ancestral tomb on Jin Feng Mountain, where he calmed his mind and practiced meditation and chanting. One morning, after getting up and paying homage to the Buddha, he sat in the lotus position and passed away. His younger brother, Yan Ji, courtesy name Dao Xing, was a student at the Imperial Academy and was skilled in calligraphy. His handwritten Surangama Sutra (Surangama Sutra) is still in circulation.
【English Translation】 Modern Chinese translation:
He requested tax reductions three times, and the people were very grateful to him, calling him Yan Lao Fo (Venerable Yan Buddha). He died at the age of seventy-four and was posthumously awarded the title of Junior Guardian, with the posthumous name Wenjing (Civil and Tranquil). His second son was named Yan Cheng, courtesy name Dao Che, and sobriquet Tianchi Shan Qiao (Woodcutter of Tianchi Mountain). He had a noble character from a young age. After Yan Minqing entered the cabinet, Yan Cheng accompanied his mother home. When people along the way offered him money, Yan Cheng said, 'Is it proper for my father to decline gifts at court while I accept them on the road?' He firmly refused. He studied under Guan Dongming, learning his scholarship, and later studied the Zen teachings with Qu Yuanli. He became a secretary of the Imperial Secretariat through his father's merit and rose to the position of Prefect of Shaowu. In his later years, he practiced the teachings of Yunqi (Yunqi, place name) at home. His son, Yan Pu, was simple, cautious, and happy to do good. At the age of twenty-five, he fell ill and was about to die. Yan Cheng said to him, 'Do not have distracting thoughts, just focus on reciting the Buddha's name.' Yan Pu replied, 'Yes.' Yan Cheng then said, 'From now on, I will also single-mindedly recite the Buddha's name.' Yan Pu happily said, 'If that is the case, then I have nothing to worry about.' He composed himself, put his palms together, and passed away. Yan Cheng then took the Longshu Pure Land Text (Longshu Pure Land Text) that Yan Pu had carved and printed it, distributing it widely to relatives and friends, attaching a letter saying, 'I had a serious illness and almost died, but unexpectedly I recovered. Although I am lingering on, who knows what tomorrow will bring? Looking back on my previous life, it is like chewing wax. This physical body will eventually decay, where is the solidity of the shadows of the six senses? It is better to change this mundane heart and seek rebirth in the Pure Land. Reciting one phrase of Amitabha (Amitabha) eliminates boundless karma. I humbly offer this exhortation to express my sincerity.' He died at the age of seventy-eight. His younger brother, Yan Ze, courtesy name Kai Zong, was an official in the Imperial Secretariat, generous and able to help others in need. On his deathbed, he wrote a verse saying, 'The vast world is boundless, all are striving for fame and gain. Today, I, the old man, let go, all connections are purified, and I see the Empty King.' He threw down his pen and passed away. Yan Ze's son, Yan Shi, courtesy name Zi Zhang, became a Jinshi (successful candidate in the imperial examination) in the seventh year of Chongzhen (Chongzhen) (1634), and served as the prefect of Xinyang Prefecture, where he had meritorious service in defense. After entering the present dynasty (Qing Dynasty), high officials repeatedly recommended him, but he was not appointed. He built a Small Lengjia Chamber (Small Lengjia Chamber) next to the ancestral tomb on Jin Feng Mountain, where he calmed his mind and practiced meditation and chanting. One morning, after getting up and paying homage to the Buddha, he sat in the lotus position and passed away. His younger brother, Yan Ji, courtesy name Dao Xing, was a student at the Imperial Academy and was skilled in calligraphy. His handwritten Surangama Sutra (Surangama Sutra) is still in circulation.
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陸與繩
名光祖。號五臺居士。平潮人也。嘉靖二十六年成進士。除浚縣知縣。遷南京禮部主事。歷官驗封郎中。轉考功及文選。萬曆中累遷吏部尚書。與繩公忠強直練達掌故。先後居吏部。力持清議。推轂豪俊。不遺疏賤。人望翕然歸之。亦因是為忌者所中。屢退閑家居。究心佛乘。發宏護之愿。不以譭譽易心。嘗為文募刻五燈會元。其辭曰。夫佛道東流。至晉宋齊梁之間。學佛者競以名理禪觀相高。莫究本心妙明之體。自達磨大士來至此方。始唱直指人心見性成佛。傳至六祖能公。斯宗大振。厥後五宗並立。門風峻甚。圓機密義不可以隨言而解用智而求。至於揚眉瞬目或喝或棒。所以闡呈真體。愈出愈奇。有省者若痛處吃拳。不會者如聾人聞鼓。而膚識之士乃或病其難通。訾其詭異。蓋由鈍根之無入。則謂聖言之有隱。大抵然也。然開元之後。宗教大明。上至冕旒簪貂。下及販夫孺婦。往往能響答元言刃游道妙。當斯時也。見性知心。超凡入聖。上下數百年內。先後千有餘人。自兩儀奠定以來。未有若斯之盛者。何儒門淡泊寥寥若此。釋教流通林林如彼。良以道喪多岐。智分穿鑿。仲尼沒而時乎不再。顏淵死而今也則亡。官失而求之四夷。學絕而傳之方外。一晦一明。有由然矣。至宋巨儒周元
公程伯子乃旁尋墜緒。密闡心宗。或問儒佛異同。伯子曰。公本來處還有儒佛否。伊川晚閱內典。遇異人。始明此學。考亭亦曰。達摩盡翻窠臼。尤為高妙。乃知斥佛老為異端。非程朱之定論也。自茲而降。去聖時遙。儒昧通方。釋拘異學。由是西來妙旨東土希聲。所幸教外之單傳。具載傳燈之五錄。濟禪師以其書浩博。撮為會元。斯固莊生所譏。聖人已往而糟粕徒存焉者。然而求道之人。有能因言筌窮理窟。日由繹之。夕鉆剔之。忽焉而鋸窮木斷。水到渠成。所謂因指以見月。假筏而渡海。亦易易焉。則是此土此書之不可一日無矣。賤子幼慕神仙。每符瑞夢。既聞魯訓。知反求乎六經。載遇竺墳。時泛觀乎三藏。稍能通其一貫。會其殊涂。祇自討論。無誰告語。嗟乎。五千退席憫增慢之難移。四十無聞嗟寓形之易盡。愿與同懷之士。共成得道之因。敢以此書請同戮力。昔在先覺有聞半偈而明心。或識二字而證果。矧二十卷之活句。誠百千劫之奇逢。入此法門皆當作佛。倘有通微俊彥。慧徹高賢。盡舍床頭阿堵物。成就世間希有事。庶開來而繼往。亦自度而度人。不亦偉與。幸無膠泥。曲儒談曰。非吾孔氏之書也。居父喪。既葬乃渡江上鄮山禮佛舍利。既至僧出一塔中。懸金磬。可寸計。內視舍利圓轉不定。初如珠。
已如彈丸。已如瓜。忽如車輪。五色變幻光彩射目。時同遊者或見如梧子色白。或見如菽色青。與繩心異之。因出金建石浮圖。藏塔其中。書其事。乞諸宰官居士。遂重興塔殿。密藏開公首募刻小本藏經。與繩與．馮開之．陳廷裸等倡導甚力。遠近響應。終以集事。開之。名夢禎。秀水人。萬曆中進士。官至國子祭酒。免歸。師事紫柏可公。發宏護之愿。刺血寫經律論各一卷。廷裸別有傳。與繩晚歲亦從紫柏老人游。研究益力。已而修唸佛三昧。及臥疾。陽陽如平時。左手握心印。經旬不解。紫柏來視。嘆其心力堅猛。為說偈曰。手印堅持。眾所見者。手印之初。不可心測。豈能目睹。是不能睹。即壞不壞。智者瞭然。眾人驚怪。卒贈太子太保。謚莊簡。子伯貞。名基忠。能紹其學。以蔭為兵部司務遷刑部郎中。會紫柏以妖書事被誣下獄。既說偈化去。伯貞贊其像曰。昔先莊簡。法門金湯。博求龍象。為法津樑。既遇吾師。曰真法王。歸依參請。篤老皇皇。忠得夤緣。巾瓶侍旁。昏衢智燈。苦海慈航。世間父執。出世導師。近之則畏。遠之又思。創見則詫。即之轉慈。揭示道要。能覺我迷。我于彈指。悟昔之非。舍海認漚。乃今始知。因師知佛。因佛知儒。靈明廓徹。乃有階梯。師曰咄咄。階梯非是。腳下承當。舉足
【現代漢語翻譯】 現代漢語譯本： 已經小如彈丸，又像瓜，忽然又像車輪，五色變幻，光彩奪目。當時一同遊玩的人，有的看見像梧桐子一樣顏色發白，有的看見像豆子一樣顏色發青，和繩心的描述不一樣。因此取出金建石浮圖（一種佛塔），藏在塔中，並記錄這件事，懇請各位宰官居士。於是重新興建塔殿。密藏開公首先募捐刻印小本藏經，與繩與、馮開之、陳廷裸等人倡導出力甚大，遠近之人紛紛響應，最終完成了這件事。開之，名夢禎，是秀水人，萬曆（1573-1620）年間考中進士，官至國子祭酒，免官還鄉。拜紫柏可公為師，發下弘揚佛法的宏願，刺血書寫經律論各一部。陳廷裸另有傳記。與繩晚年也跟隨紫柏老人遊學，研究更加努力，之後修習唸佛三昧。等到臥病在床時，神態安詳如平時，左手握著心印，十幾天都不鬆開。紫柏前來探望，讚歎他心力堅猛，為他說偈語：『手印堅持，眾人所見；手印之初，不可心測，豈能目睹？是不能睹，即壞不壞，智者瞭然。』眾人驚奇怪異，最終朝廷追贈太子太保，謚號莊簡。兒子伯貞，名基忠，能夠繼承他的學問，以蔭官擔任兵部司務，后陞遷為刑部郎中。恰逢紫柏因為妖書事件被誣陷下獄，圓寂時說了偈語。伯貞讚頌他的畫像說：『從前先父莊簡，是佛法之金湯，廣求龍象（比喻傑出的人才），作為佛法的橋樑。既然遇到了我的老師，真是法王。歸依參拜請教，始終恭敬。我得以有緣，得以像侍者一樣在旁服侍。您是昏暗道路上的智慧明燈，是苦海中的慈悲航船。在世間是父親一樣的長輩，在出世間是導師。靠近您則心生敬畏，遠離您又思念不已。初見您則感到詫異，靠近您則感到慈悲。揭示道之要義，能夠覺醒我的迷惑。我在彈指之間，領悟到過去的錯誤。捨棄大海而只認取一個水泡，如今才明白。因為老師而認識佛，因為佛而認識儒。靈明廓徹，才有了階梯。』老師說：『咄咄，階梯不是，腳下承擔，舉足』
【English Translation】 English version: It was as small as a pellet, then like a melon, and suddenly like a wheel, with five colors changing and dazzling light shining. At that time, those who were traveling together, some saw it as white as an wutong seed, and some saw it as green as a shu bean, which was different from the description of Shengxin (a person's name). Therefore, he took out the golden Jian Stone Stupa (a type of Buddhist tower), hid it in the tower, and recorded the matter, begging all the officials and laymen. So he rebuilt the tower hall. Mi Zang Kai Gong (a person's name) first raised funds to engrave a small version of the Tripitaka, and Yu Sheng Yu, Feng Kaizhi, Chen Tingluo (people's names) and others strongly advocated it, and people from far and near responded, and finally completed the matter. Kaizhi, named Mengzhen, was from Xiushui. He passed the Jinshi examination in the Wanli period (1573-1620) and became the Minister of the Imperial College. He was dismissed from office and returned to his hometown. He worshiped Master Zibo Ke Gong (a person's name) as his teacher and made a great wish to promote Buddhism, writing one volume each of the Sutras, Vinaya, and Shastras with his blood. Chen Tingluo has another biography. Yu Sheng also followed the old man Zibo in his later years, and his research became more diligent. After that, he practiced the Samadhi of reciting the Buddha's name. When he was lying in bed, his expression was as peaceful as usual, and his left hand was holding the heart seal, which he did not release for more than ten days. Zibo came to visit and praised his strong willpower, and said a verse for him: 'The hand seal is held firmly, as seen by all; the beginning of the hand seal cannot be measured by the heart, how can it be seen with the eyes? It cannot be seen, whether it is broken or not, the wise understand.' Everyone was surprised and strange. In the end, the court posthumously awarded him the title of Grand Guardian of the Crown Prince, with the posthumous title of Zhuangjian. His son, Bozhen, named Jizhong, was able to inherit his learning. He served as a member of the Ministry of War by virtue of his father's merits, and later promoted to the Minister of the Ministry of Justice. It happened that Zibo was falsely accused and imprisoned for the incident of the heretical book, and said a verse when he passed away. Bozhen praised his portrait and said: 'In the past, my late father Zhuangjian was the golden soup of Buddhism, widely seeking dragons and elephants (a metaphor for outstanding talents) as the bridge of Buddhism. Since I met my teacher, he is truly the Dharma King. I take refuge and ask for advice, always respectfully. I was fortunate enough to be able to serve by his side like an attendant. You are the light of wisdom in the dark road, and the compassionate ship in the sea of suffering. In the world, you are like a father, and in the world, you are a mentor. Approaching you, I feel awe, and far away from you, I miss you. At first sight, I feel surprised, and approaching you, I feel compassion. Revealing the essence of the Tao, you can awaken my confusion. In the snap of a finger, I realized the mistakes of the past. Abandoning the sea and only recognizing a bubble, I now understand. Because of the teacher, I know the Buddha, and because of the Buddha, I know Confucianism. Spiritual clarity, there is a ladder.' The teacher said: 'Tut, tut, the ladder is not, bear it under your feet, raise your feet.'
便至。每惟深慈。感激涕泗。法乳難酬。有死無二。豈期緣慳。躬承師逝。嗟呼哲人。不可思議。戒慧之光。遇緣益熾。游于福堂。作大法施。歷諸苦惱。意地寂然。既展王法。曰了夙緣。合掌跏趺。只履翩翩。六月牢戶。露地風煙。屹峙如山。光溢於顴。西源夏瘞。淫潦成川。傾城漂舍。激盪靡堅。意此土封。雨嚙風穿。南遷啟龕。載覿師顏。相好莊嚴。儼若生前。聞古賢聖。去來如意。定慧力故。結成舍利。入火入水。色身不壞。不圖愚蒙。睹此奇異。允若師言。驗瞑目地。非肉身佛。豈能若是。伯貞后卒于官(明史．阿育山志．紫柏老人集．五燈會元序．平湖志．密藏禪師遺集附錄)。
知歸子曰。敏卿之於云棲。與繩之於紫柏。非徒外護而已。考其言論風旨。亦各有相喻于微者焉。嚴氏陸氏代有顯人。予采其通知佛法者著于篇。嗚呼。世祿之家。驕以取敗者多矣。非范之於道。其能久乎。
汪大紳云。佛與眾生。心性本無差別。過關人不妨如此道。未過關人畢竟以換卻凡心一句為斬關奪隘要著。凡心者何。眾生色心也。眾生全靠著這色心育養五蘊。安隱六根。受用六塵。陪奉自謂快活度日。不知本來一段光明陷在色心之中。五蘊埋卻。六根交結。六塵封蔽。弄得你這段光明污染千生。流浪萬劫。
【現代漢語翻譯】 現代漢語譯本： 便趕到了。我常常感念您深厚的慈悲，感激得涕淚交流。師父的法乳之恩難以報答，即使死了也不會改變。沒想到我們師徒緣分淺薄，我親自經歷了師父的逝世。唉，師父這樣的哲人，真是不可思議。他的戒律和智慧之光，遇到因緣就更加熾盛。他游化于福堂，作廣大的佛法佈施。經歷各種苦惱，他的意念之地卻寂靜安然。他既已伸張了王法，就說了結了前世的因緣。他合掌跏趺而坐，只留下了一隻鞋子飄然而去。六月的牢房，如同露天的風煙。他屹立如山，光彩照耀于面頰。在西源夏天安葬，連綿的雨水匯成河流。傾覆了城池，沖走了房屋，激盪得沒有什麼是堅固的。想到這墳墓，終究會被雨水侵蝕，被風吹穿。於是南遷打開棺木，再次瞻仰師父的容顏。他的相貌美好莊嚴，就像活著的時候一樣。聽說古代的賢聖，能夠來去自如，是因為有禪定和智慧的力量，所以才能結成舍利。放入火中，放入水中，色身都不會壞。沒想到我這樣愚昧無知的人，竟然親眼看到了這種奇異的景象。這確實應驗了師父生前所說的話，驗證了他圓寂的地方。如果不是肉身佛，怎麼能夠這樣呢？伯貞後來死在了任上（明(Ming, 1368-1644)史．阿育山志．紫柏老人集．五燈會元序．平湖志．密藏禪師遺集附錄）。 知歸子說：敏卿對於云棲(Yunqi)，就像繩之於紫柏(Zibo)，不僅僅是外護而已。考察他們的言論和風格，也各有微妙的相似之處。嚴氏和陸氏世代都有顯赫的人物，我選取了其中通曉佛法的人，記錄在這篇文章中。唉，世代享受俸祿的家族，因為驕奢而走向失敗的太多了。如果不是范氏那樣追求道義，他們怎麼能夠長久呢？ 汪大紳說：佛與眾生，心性和本質本來就沒有差別。已經過關的人不妨這樣說，還沒有過關的人，畢竟要把『換卻凡心』這句話作為斬斷關隘的重要方法。什麼是凡心呢？就是眾生的色心。眾生完全依靠這色心來育養五蘊(Wuyun, five aggregates)，安穩六根(Liugen, six sense organs)，受用六塵(Liuchen, six sense objects)，以此來陪奉自己，自認為快活地度日。卻不知道本來那一段光明被陷在色心之中，五蘊埋沒了它，六根交結纏繞，六塵封閉遮蔽，弄得你這段光明污染了千生，流浪了萬劫。
【English Translation】 English version: He arrived promptly. I often remember his profound compassion, and I am moved to tears with gratitude. The Dharma milk of the master is difficult to repay, and I would not change even in death. Unexpectedly, our karmic connection was shallow, and I personally experienced the passing of the master. Alas, such a wise man is truly inconceivable. His light of precepts and wisdom becomes even more intense when encountering conditions. He traveled in the Hall of Blessings, making vast offerings of the Dharma. Having experienced various sufferings, his mind remained serene. Having upheld the King's law, he said that he had settled his past karmic debts. He sat in the lotus position with his palms together, and only one shoe remained as he departed. The prison cell in June was like open-air wind and smoke. He stood tall like a mountain, his face radiant. He was buried in Xiyuan in the summer, and continuous rain formed rivers. The city was overturned, houses were washed away, and nothing remained firm. Thinking that this tomb would eventually be eroded by rain and pierced by wind, we moved the coffin south and once again gazed upon the master's face. His appearance was beautiful and dignified, just as when he was alive. It is said that the ancient sages could come and go as they pleased because of the power of meditation and wisdom, and thus they could form sarira (Śarīra, relics). Whether placed in fire or water, their physical bodies would not decay. I, in my ignorance, never expected to witness such a miraculous sight. This truly fulfilled the master's words and verified the place of his passing. If he were not a living Buddha, how could he be like this? Bozhen later died in office (Ming(1368-1644) History, Records of Mount Ayu, Collection of Old Man Zibo, Preface to Wudenghuiyuan, Records of Pinghu, Appendix to the Collected Works of Zen Master Mizang). Zhiguizi said: Minqing's relationship to Yunqi(Yunqi) is like Sheng's relationship to Zibo(Zibo), not merely external protection. Examining their words and styles, they also have subtle similarities. The Yan and Lu families have had prominent figures for generations, and I have selected those who understand the Buddha's Dharma and recorded them in this article. Alas, there are too many families who enjoy hereditary stipends and are ruined by arrogance and extravagance. If they do not pursue righteousness like the Fan family, how can they last long? Wang Dashen said: The Buddha and sentient beings are not different in mind and nature. Those who have passed the barrier may say so, but those who have not passed the barrier must take the phrase 'replace the ordinary mind' as an essential method to break through the barrier. What is the ordinary mind? It is the sentient beings' mind of form. Sentient beings rely entirely on this mind of form to nurture the five aggregates(Wuyun, five aggregates), stabilize the six sense organs(Liugen, six sense organs), and enjoy the six sense objects(Liuchen, six sense objects), using this to serve themselves and thinking that they are living happily. They do not know that the original light is trapped in the mind of form, buried by the five aggregates, entangled by the six sense organs, and blocked by the six sense objects, causing this light to be defiled for thousands of lives and wandering for countless kalpas.
無絲毫出頭分。在你須起個厭離心。換卻他方。是如何得換卻。宗門中人拋一無義味語在你肚子里。與鐵酸饀相似。任你咬嚼。色心一點也育養他不來。咬嚼到得五蘊可憐。六根零落。六塵消煞。所謂敗家散宅時候也。家已散矣。宅已敗矣。這段光明自然出現。蓋天蓋地去也。凈土中人請一尊佛放在你肚子里。這便是你的主人公了也。唸唸無間。一心供養。供養久之。佛念漸長。色心自漸漸消去。消到盡時。即此五蘊根塵變成佛國。所謂形段身易為光明身者。只是還你那一段光明耳。換卻凡心一句。是修行大關隘。換得來是聖。換不得來是凡。此處沒毫頭許假借。修行人須自考。若過不得這關。慎勿徒效過關人說心說性是一是二。賺卻一生也。儒門中苦苦說道心人心。義理之性。氣質之性。亦最是要緊去處。克得己方得。由己變化得氣質之性。方能成性。此如水之寒。火之熱。無可疑者。於此未能痛下工夫。現成說個是一者。只為做了色心眷屬。捨不得食色性也一句耳○嚴氏之於云棲。陸氏之於紫柏。遙遙相對。章法天然入妙。 卍新續藏第 88 冊 No. 1646 居士傳
居士傳四十一
楊唐戈孫朱郭郝杜二吳張傳
楊邦華
名嘉袆。江西泰和人。萬曆中諸生也。少好學。于書
【現代漢語翻譯】 現代漢語譯本 沒有絲毫可以僥倖的地方。你必須生起厭離之心，換一個去處。要如何才能換一個去處呢？禪宗的人會拋一句毫無意義的話在你心裡，像鐵做的酸餡一樣，任你咀嚼。色心一點也無法從中滋養。咀嚼到五蘊（色、受、想、行、識，構成人的五種要素）可憐，六根（眼、耳、鼻、舌、身、意，六種感覺器官）零落，六塵（色、聲、香、味、觸、法，六種感覺對像）消散，這就是所謂的敗家散宅的時候。家已經散了，宅已經敗了，這段光明自然就會出現，覆蓋天地。凈土宗的人請一尊佛放在你心裡，這便是你的主人公了。唸唸不間斷，一心供養。供養久了，佛念漸漸增長，色心自然漸漸消退。消退到盡頭時，這五蘊根塵就變成了佛國。所謂形段身易為光明身，只是還給你那一段光明罷了。『換卻凡心』一句，是修行的大關隘。換得來就是聖人，換不得來就是凡人。這裡沒有絲毫可以假借的地方，修行人必須自己考察。如果過不了這關，千萬不要徒勞地效仿過關的人說心說性，說是一是二，白白浪費一生。儒家苦苦地說道心人心，義理之性，氣質之性，也是最要緊的地方。克制自己才能有所得，由自己變化氣質之性，才能成就本性。這就像水的寒冷，火的熱烈，無可置疑。於此未能痛下功夫，現成地說個是一者，只是因為做了色心的眷屬，捨不得食色性也這句話罷了。嚴氏之於云棲（地名），陸氏之於紫柏（地名），遙遙相對，章法天然入妙。 《卍新續藏》第88冊 No. 1646 《居士傳》
《居士傳》四十一
楊唐戈孫朱郭郝杜二吳張傳
楊邦華
名嘉袆。江西泰和人。萬曆（1573-1620）年中諸生。年少時好學，喜歡讀書。
【English Translation】 English version There is not the slightest room for luck. You must generate a mind of aversion and change to another place. How can you change to another place? People of the Zen school will throw a meaningless saying into your heart, like an iron sour filling, letting you chew on it. The mind of lust cannot be nourished from it at all. Chewing until the five skandhas (form, feeling, perception, volition, consciousness, the five aggregates that constitute a person) are pitiful, the six roots (eye, ear, nose, tongue, body, mind, the six sense organs) are scattered, and the six dusts (form, sound, smell, taste, touch, dharma, the six sense objects) are eliminated, this is the so-called time of ruining the family and scattering the house. The family has already been scattered, the house has already been ruined, and this segment of light will naturally appear, covering the sky and the earth. People of the Pure Land school, please place a Buddha in your heart, this is your master. Constantly without interruption, wholeheartedly making offerings. After offering for a long time, the Buddha-mind gradually grows, and the mind of lust naturally gradually diminishes. When it diminishes to the end, these five skandhas, roots, and dusts will transform into a Buddha-land. The so-called 'transforming the physical body into a body of light' is just returning that segment of light to you. The phrase 'changing the ordinary mind' is a major turning point in cultivation. If you can change it, you are a sage; if you cannot change it, you are an ordinary person. There is not the slightest room for pretense here, cultivators must examine themselves. If you cannot pass this barrier, do not futilely imitate those who have passed the barrier, speaking of mind and nature, saying it is one or two, wasting your entire life. Confucianism painstakingly speaks of the mind of the Way and the human mind, the nature of principle and the nature of temperament, which are also the most important places. Only by overcoming oneself can one gain something, and only by transforming the nature of temperament through oneself can one achieve one's true nature. This is like the coldness of water and the heat of fire, beyond doubt. Those who have not put in the effort here and readily say it is one are simply because they have become dependents of the mind of lust, unwilling to part with the phrase 'food and sex are also nature'. Yan's relation to Yunqi (place name), and Lu's relation to Zibo (place name), are in distant correspondence, and their composition naturally enters the realm of wonder. 《Wan Xu Zang》Volume 88 No. 1646 《Biographies of Laymen》
《Biographies of Laymen》Forty-one
Biographies of Yang, Tang, Ge, Sun, Zhu, Guo, Hao, Du, Two Wu, and Zhang
Yang Banghua
Named Jiawei. He was from Taihe, Jiangxi. He was a student during the Wanli (1573-1620) period. He loved learning from a young age and enjoyed reading.
無所不窺。已而潛心內典。年十三持不殺戒。蚤虱無所傷。至二十餘入南京國子監。俄疾作。夢遊地獄。見地藏菩薩于冥陽殿。覺而放諸生物。延僧誦經。唱佛號。已而謂人曰。吾將逝矣。青蓮花現吾前。非凈土境乎。遂晝夜唱佛號不絕。命侍者息燭曰。吾常在光明中。不須燭也。問何所見。曰蓮開四色。問見彌陀否。曰見彌陀現千丈身。問觀音。曰身與彌陀等。惟不見勢至耳。言訖忽躍起拈香曰。彌陀經功德不可說不可說不可說。吾已得上品生矣。寂然而逝(往生傳)。
唐體如
名廷任。浙江蘭溪諸生也。天性醇愨。躬孝友之行。已而覺世無常。傾心至道。參云棲宏公。受唸佛三昧。遂力行之。閱十三年如一日。年六十。當仲冬之旦。謂諸子曰。新春十有一日吾行矣。至期。盥漱整衣端坐手結印口稱佛號微笑而逝。事在萬曆三十一年(往生傳)。
戈以安
錢塘人。事云棲宏公為師。法名廣泰。事親孝。好行陰德。晚歲奉佛甚䖍。與僧元素結春秋二社爲念佛會。誦華嚴經。已而曰。吾大限迫矣。當爲西歸計。遂閉一室習禪誦。晨夕不輟。預克歸期。前二日家人來視甚悲。以安曰。生必有滅。奚悲為。吾方凝神凈域。面覲彌陀。若等勿以情愛亂我正念。請元素至。共唱佛號。及期而化(往
【現代漢語翻譯】 無所不窺。之後潛心研究佛典。十三歲時開始持不殺生戒，連蚊子、虱子都不傷害。二十多歲進入南京國子監。不久生病，夢遊地獄，在冥陽殿見到地藏菩薩（Ksitigarbha）。醒來後放生各種生物，請僧人誦經，唱唸佛號。之後對人說：『我將要離世了。青蓮花現在我面前，這難道不是凈土的景像嗎？』於是日夜不停地唱唸佛號。命令侍者熄滅蠟燭說：『我常在光明中，不需要蠟燭。』問他看到了什麼，他說：『蓮花開了四種顏色。』問他是否見到了彌陀（Amitabha），他說：『見到彌陀顯現千丈高的身軀。』問他觀音（Avalokitesvara），他說：『觀音的身軀與彌陀相等，只是沒有見到勢至（Mahasthamaprapta）菩薩。』說完忽然跳起來拈香說：『《彌陀經》的功德不可說、不可說、不可說。我已經得上品往生了。』說完就寂然離世（出自《往生傳》）。
唐體如
名廷任，是浙江蘭溪的讀書人。天性純樸忠厚，身體力行孝順友愛的品德。之後覺悟到世事無常，傾心於至高的佛道。參拜云棲宏公（Yunqi Honggong），接受唸佛三昧，於是努力實行。過了十三年如一日。六十歲時，在仲冬的早晨，對兒子們說：『新春正月十一日我就要走了。』到了那天，洗漱乾淨，整理好衣服，端坐著，手結手印，口中稱念佛號，微笑著離世。這件事發生在萬曆三十一年（1603年）（出自《往生傳》）。
戈以安
錢塘人。拜云棲宏公為師，法名廣泰。侍奉父母很孝順，喜歡做不為人知的善事。晚年信奉佛教非常虔誠，與僧人元素結成春秋二社，作爲念佛會。誦讀《華嚴經》。之後說：『我的大限快到了，應當為往生西方極樂世界做準備。』於是關閉一間屋子，習禪誦經，早晚不停歇。預先確定了往生的日期。前兩天家人來看他，非常悲傷。戈以安說：『生必定有滅，有什麼可悲傷的呢？我正在凝神于清凈的佛國，將要面見彌陀佛。你們不要用情愛擾亂我的正念。』請元素法師來，一起唱唸佛號。到了預定的日期就去世了（出自《往
【English Translation】 He spied on everything. Afterwards, he devoted himself to the inner Buddhist scriptures. At the age of thirteen, he observed the precept of not killing, harming no mosquitoes or lice. In his twenties, he entered the Nanjing Imperial Academy. Soon after, he fell ill and dreamt of traveling to hell, where he saw Ksitigarbha Bodhisattva (地藏菩薩) in the Hall of the Underworld. Upon awakening, he released various living beings, invited monks to chant scriptures, and recited the Buddha's name. Later, he said to people, 'I am about to depart. A blue lotus flower appears before me. Is this not the realm of the Pure Land?' Thereupon, he chanted the Buddha's name day and night without ceasing. He ordered his attendant to extinguish the candle, saying, 'I am always in the light; I do not need a candle.' When asked what he saw, he said, 'The lotus opens in four colors.' When asked if he saw Amitabha (彌陀), he said, 'I saw Amitabha manifesting a body a thousand fathoms tall.' When asked about Avalokitesvara (觀音), he said, 'Avalokitesvara's body is equal to Amitabha's, but I did not see Mahasthamaprapta (勢至) Bodhisattva.' After speaking, he suddenly jumped up, took incense, and said, 'The merits of the Amitabha Sutra are inexpressible, inexpressible, inexpressible. I have already attained the highest rebirth.' Then he passed away peacefully (from 'Biographies of Rebirth').
Tang Tiru
His name was Tingren. He was a scholar from Lanxi, Zhejiang. He was naturally pure and honest, and practiced filial piety and brotherly love. Later, realizing the impermanence of the world, he devoted himself to the supreme path. He visited Yunqi Honggong (云棲宏公) and received the Samadhi of Buddha Recitation, which he then diligently practiced. Thirteen years passed like a single day. At the age of sixty, on a mid-winter morning, he said to his sons, 'On the eleventh day of the new spring, I will depart.' When the day arrived, he washed, tidied his clothes, sat upright, formed a hand mudra, recited the Buddha's name, and passed away with a smile. This event occurred in the thirty-first year of the Wanli era (1603) (萬曆三十一年) (from 'Biographies of Rebirth').
Ge Yi'an
He was from Qiantang. He took Yunqi Honggong (云棲宏公) as his teacher, and his Dharma name was Guangtai. He was filial to his parents and liked to perform hidden good deeds. In his later years, he devoted himself to Buddhism with great sincerity. He and the monk Yuansu formed the Spring and Autumn Societies as a Buddha Recitation Association. He recited the Avatamsaka Sutra (華嚴經). Afterwards, he said, 'My great limit is approaching; I should prepare for my return to the West.' Thereupon, he closed himself in a room to practice Chan meditation and recite scriptures, morning and evening without ceasing. He predetermined the date of his return. Two days before, his family came to see him, very sad. Ge Yi'an said, 'Birth is inevitably followed by death; what is there to be sad about? I am concentrating my mind on the pure land, about to meet Amitabha Buddha (彌陀佛). Do not disturb my right mindfulness with affection.' He invited Dharma Master Yuansu to chant the Buddha's name together. On the appointed day, he passed away (from '
生傳)。
孫叔子
江南桐城人。父鏡吾居士。讀云棲彌陀疏抄。喟然嘆曰。至哉妙用。旋乾轉坤。所謂十世古今始終不離於當念。其惟唸佛一門乎。鑄阿彌陀佛像。按四十八愿以為莊嚴。像成送之云棲。因乞法名為廣寓。稱弟子叔。子年十二從焉。遂受五戒。法名大圩。歸而斷葷血。棄科舉業。修唸佛三昧。勤苦不惜身命。俄見兩比邱持蓮花立於前曰。孺子善哉。一心凈土。復見化人誦金剛經一晝夜。乃瞿然起坐曰。彌陀觀音皆來迎我。結金剛拳印。高唱阿彌陀佛數聲。泊然而寂。有凈土十二時歌傳於世。其室中歲產瑞芝。卒之歲有大如斗者。其色或如金。或如玉。或如赤白輪(往生傳．云棲法匯)。
朱綱
順天貢士。官終府同知。專修凈業。日誦佛名三萬聲。積十五年。一日坐榻上。方提珠誦佛名。忽異香滿室。曰佛來也。遂逝(往生傳)。
郭大林
湯陰人。亦專志凈業。年七十六。一日謂其子曰。明午吾去矣。無疾而逝(往生傳)。
劉通志
順天人。精勤唸佛。年五十二得疾。念益切。其法侶李白齋先卒。通志絕而復甦。謂家人曰。白齋與我當同生凈土。已維舟相待矣。為我易衣掛念珠于項。從之。遂逝(往生傳)。
郝熙載
錢塘諸生
【現代漢語翻譯】 現代漢語譯本 孫叔子 江南桐城人。他的父親鏡吾居士，讀了云棲（地名，寺名，也指云棲蓮池大師）的《彌陀疏鈔》后，感慨地說：『太好了，這真是奇妙的作用，能夠扭轉乾坤。所謂十世古今始終不離於當念，恐怕只有唸佛這一法門了吧。』於是鑄造阿彌陀佛像，按照四十八愿來裝飾佛像。佛像鑄成后，送到云棲。因此請求蓮池大師賜予法名，取名為廣寓，自稱弟子叔。孫叔子十二歲時跟隨蓮池大師，於是受了五戒，法名大圩。回家后，斷絕葷腥，放棄科舉，專修唸佛三昧，勤奮刻苦，不惜身命。不久，看見兩位比丘手持蓮花站在面前說：『這孩子好啊，一心向往凈土。』又看見化人誦讀《金剛經》一晝夜。於是猛然起身坐起說：『彌陀（阿彌陀佛）觀音（觀世音菩薩）都來迎接我了。』結金剛拳印，高聲唱唸阿彌陀佛數聲，安然而逝。有《凈土十二時歌》流傳於世。他的房間里每年都生長瑞芝，去世的那一年，有大如斗的瑞芝，顏色有的像金子，有的像玉，有的像赤白輪。（出自《往生傳》、《云棲法匯》）。 朱綱 順天（地名）的貢士，官職做到府同知。專心修習凈土法門，每天誦唸佛號三萬聲，堅持了十五年。一天，坐在床上，正提起念珠誦唸佛號，忽然異香滿室，說：『佛來了。』於是去世。（出自《往生傳》）。 郭大林 湯陰（地名）人，也專心致志于凈土法門。七十六歲時，有一天對他的兒子說：『明天中午我就要走了。』沒有疾病就去世了。（出自《往生傳》）。 劉通志 順天（地名）人，精進勤奮地念佛。五十二歲時得了疾病，唸佛更加懇切。他的法侶李白齋先去世。劉通志昏厥後又甦醒，告訴家人說：『白齋要和我一同往生凈土，已經在岸邊停船等待我了。』為我更換衣服，把念珠掛在脖子上。』家人照做了，於是去世。（出自《往生傳》）。 郝熙載 錢塘（地名）的諸生
【English Translation】 English version Sun Shuzi A native of Tongcheng in Jiangnan. His father, Layman Jingwu, read the 'Amitabha Sutra Commentary' by Yunqi (place name, temple name, also refers to Master Lianchi of Yunqi) and sighed, 'How wonderful, this is truly a miraculous function, capable of reversing the universe. The so-called ten ages, past and present, are never apart from the present moment. Perhaps only the practice of reciting the Buddha's name is like this.' He then cast an image of Amitabha Buddha, adorning it according to the forty-eight vows. Once the image was completed, it was sent to Yunqi. There, he requested a Dharma name from Master Lianchi, receiving the name Guangyu, and referred to himself as disciple Shu. At the age of twelve, Sun Shuzi followed Master Lianchi and received the five precepts, with the Dharma name Daxu. Upon returning home, he ceased eating meat and fish, abandoned his pursuit of the imperial examinations, and dedicated himself to cultivating the Samadhi of Buddha-name recitation, diligently and tirelessly, without regard for his own life. Soon after, he saw two Bhikkhus holding lotus flowers standing before him, saying, 'This child is good, wholeheartedly aspiring to the Pure Land.' He also saw a manifested being reciting the Diamond Sutra for a full day and night. Then, he suddenly sat up and said, 'Amitabha (Amitabha Buddha) and Guanyin (Avalokitesvara Bodhisattva) have come to welcome me.' He formed the Vajra fist mudra, loudly chanting Amitabha Buddha's name several times, and passed away peacefully. The 'Twelve Hours Song of the Pure Land' is passed down in the world. Auspicious fungus grew in his room every year, and in the year of his death, there was one as large as a dou (a unit of volume), its color sometimes like gold, sometimes like jade, sometimes like a red and white wheel. (From 'Biographies of Rebirth' and 'Yunqi Dharma Collection'). Zhu Gang A tribute student from Shuntian (place name), who served as a deputy prefectural magistrate. He dedicated himself to cultivating the Pure Land practice, reciting the Buddha's name 30,000 times daily for fifteen years. One day, while sitting on his couch, reciting the Buddha's name with his prayer beads, suddenly the room was filled with a strange fragrance. He said, 'The Buddha has come.' And then he passed away. (From 'Biographies of Rebirth'). Guo Dalin A native of Tangyin (place name), who also dedicated himself to the Pure Land practice. At the age of seventy-six, he said to his son one day, 'I will be leaving tomorrow at noon.' He passed away without illness. (From 'Biographies of Rebirth'). Liu Tongzhi A native of Shuntian (place name), who diligently and earnestly recited the Buddha's name. At the age of fifty-two, he fell ill, and his recitation became even more fervent. His Dharma companion, Li Baizhai, had passed away earlier. Liu Tongzhi fainted and then revived, telling his family, 'Baizhai and I are to be reborn in the Pure Land together, and he has already moored his boat on the shore waiting for me. Change my clothes and hang my prayer beads around my neck.' They did as he asked, and then he passed away. (From 'Biographies of Rebirth'). Hao Xizai A student from Qiantang (place name)
。為人忠信不欺。晚歸云棲之教法。名廣定。居家禪誦無間。已而得疾。一日忽舉首視窗外。謂其子曰。今者別一乾坤矣。夜半云。佛坐蓮花臺現吾前。吾往矣。遂逝。事在萬曆三十九年(往生傳)。
杜居士
遺其名。順天宛平人也。隱西山瑞光寺側古齋堂中三十年。專志唸佛。對人惟合掌稱佛號。預知將終。禮懺九日。誦至懺中懇切語。輒流涕哽咽。遂絕食。日飲水少許。懺畢坐脫。浹旬始殮。顏色如生。有五色云盤旋屋上。山中人傳異之(往生傳)。
吳大恩
浙江仁和人。仁慈好施。恤孤窮。護生命。鄉里稱之。已而皈心佛法。晨夕誦經唱佛號。一日別眾跏趺而逝。神色煥然。室有香氣。事在萬曆四十年(往生傳)。
吳用卿
名繼勛。江南新安人。性沉毅。嗜善若渴。晚修凈業。持往生咒唱佛號。日有定課。嘗失足墮江中。有物籍之。流十里躍而登舟。眾以為神。已而患背疽。持誦自若。俄而正念示寂(往生傳)。
張愛
萬曆間中官也。晚持金剛經。閱數年病死。至一王者所。謂曰。汝合向人間受胎。答曰愛持金剛經。愿生凈土。不願受胎。王者曰。汝持經功少。奈何。愛曰。曾聞十念成就。況其久乎。王者曰。且放還聽持經去。既蘇。遂去之西山碧
【現代漢語翻譯】 現代漢語譯本 廣定法師 為人忠誠守信，不欺騙他人。晚年歸心於云棲法師的教法，法號廣定。在家中禪修誦經從不間斷。後來得了疾病，一天忽然抬起頭看著窗外，對他的兒子說：『如今要告別這個世界了。』半夜說：『佛陀坐在蓮花臺上顯現在我面前，我要去了。』於是去世。這件事記載在萬曆三十九年（1611年）的《往生傳》中。
杜居士 遺失了他的名字。是順天府宛平縣人。隱居在西山瑞光寺旁的古齋堂中三十年，專心致志地念佛。面對他人只是合掌稱念佛號。預先知道自己將要去世，禮拜懺悔九天。誦讀到懺悔文中懇切的語句時，常常流淚哽咽。於是停止進食，每天只喝少量的水。懺悔完畢後坐著去世。過了十天才入殮，臉色如活著一樣。有五色祥雲盤旋在屋頂上，山中的人們都傳說是奇異的事情（往生傳）。
吳大恩 浙江仁和縣人。仁慈善良，喜歡施捨，憐憫孤兒和窮人，保護生命，鄉里人都稱讚他。後來皈依佛法，早晚誦經唱唸佛號。一天，向眾人告別后跏趺坐著去世，神色煥發。房間里有香氣。這件事記載在萬曆四十年（1612年）的《往生傳》中。
吳用卿 名繼勛，江南新安縣人。性格沉穩堅毅，喜愛行善如同口渴一樣。晚年修習凈土法門，持誦往生咒，唱唸佛號，每天都有一定的功課。曾經失足掉入江中，有東西托著他，順著水流漂了十里，然後跳躍著登上船。人們都認為這是神蹟。後來得了背疽，持誦如常。不久后以正念去世（往生傳）。
張愛 萬曆年間（1573年-1620年）的太監。晚年持誦《金剛經》。過了幾年因病去世，到了一個王者那裡。王者說：『你應當到人間去受胎。』張愛回答說：『我持誦《金剛經》，愿生凈土，不願意受胎。』王者說：『你持經的功德還不夠，怎麼辦呢？』張愛說：『我曾經聽說十念就能成就往生，何況我持誦了這麼久呢？』王者說：『暫且放你回去繼續持經吧。』張愛醒來后，就去了西山碧
【English Translation】 English version Venerable Guangding He was honest and trustworthy, never deceiving others. In his later years, he devoted himself to the teachings of Yunqi (a famous Pure Land Buddhist master), and his Dharma name was Guangding. He practiced Chan meditation and recited scriptures at home without interruption. Later, he fell ill. One day, he suddenly raised his head and looked out the window, saying to his son, 'Now I am about to leave this world.' In the middle of the night, he said, 'The Buddha is sitting on a lotus platform appearing before me, I am going.' Then he passed away. This event is recorded in the 'Biographies of Rebirth' during the thirty-ninth year of the Wanli era (1611).
Layman Du His name has been lost. He was a native of Wanping County, Shuntian Prefecture. He lived in seclusion in the ancient Zhai Hall next to Ruiguang Temple in the Western Mountains for thirty years, wholeheartedly reciting the Buddha's name. When facing others, he would only put his palms together and chant the Buddha's name. Knowing in advance that he was about to pass away, he performed repentance rituals for nine days. When reciting the sincere words in the repentance text, he would often shed tears and choke with emotion. Then he stopped eating, drinking only a small amount of water each day. After completing the repentance, he passed away while sitting. After ten days, his body was embalmed, and his complexion was as if he were alive. Five-colored auspicious clouds swirled above the roof, and the people in the mountains all said it was a strange event (Biographies of Rebirth).
Wu Da'en He was a native of Renhe County, Zhejiang Province. He was kind and generous, liked to give alms, had compassion for orphans and the poor, and protected life. The people in his village praised him. Later, he took refuge in the Buddha's teachings, reciting scriptures and chanting the Buddha's name morning and evening. One day, after bidding farewell to everyone, he passed away in the lotus position, with a radiant expression. There was a fragrance in the room. This event is recorded in the 'Biographies of Rebirth' during the fortieth year of the Wanli era (1612).
Wu Yongqing His name was Ji Xun. He was a native of Xin'an County, Jiangnan. He was calm and resolute in character, and loved doing good deeds as if he were thirsty. In his later years, he practiced the Pure Land Dharma, reciting the Rebirth Mantra and chanting the Buddha's name, with a fixed daily routine. Once, he accidentally fell into the river. Something supported him, and he floated ten miles downstream before jumping onto a boat. People thought it was a miracle. Later, he developed a carbuncle on his back, but he continued to recite as usual. Soon after, he passed away with right mindfulness (Biographies of Rebirth).
Zhang Ai He was a eunuch during the Wanli era (1573-1620). In his later years, he recited the Diamond Sutra. After several years, he died of illness and arrived at the place of a king. The king said, 'You should go to the human world to be reborn.' Zhang Ai replied, 'I recite the Diamond Sutra and wish to be born in the Pure Land, I do not wish to be reborn.' The king said, 'Your merit from reciting the sutra is not enough, what should be done?' Zhang Ai said, 'I have heard that even ten recitations can achieve rebirth, how much more so for me who has recited for so long?' The king said, 'I will temporarily send you back to continue reciting the sutra.' After Zhang Ai woke up, he went to the Bi of the Western Mountains.
云寺專誦金剛經。又十一年。一日集眾曰。我以持經力。今西去矣。沐浴更衣端坐而逝(金剛新異錄)。
知歸子曰。右錄云棲往生傳而稍附益之。大都聞云棲之風而興者也。其他學士大夫名節炳著者別有傳。嗚呼。自東林以來。樂邦之化莫盛於斯矣。孟子曰。奮乎百世之上。百世之下聞者莫不興起也。況于親炙之者乎。予于宏公亦云。
汪大紳云。今者別一乾坤矣。如語者。實語者。不誑語者。不到此地步。修行尚少證驗在。何以明為如語者。實語者。不誑語者。以十法界觀之。便是十個乾坤。佛法界是佛乾坤。菩薩法界是菩薩乾坤。緣覺法界是緣覺乾坤。聲聞法界是聲聞乾坤。此是四聖法界也。即為四聖乾坤。天法界是天乾坤。修羅法界是修羅乾坤。人法界是人乾坤。旁生法界是旁生乾坤。餓鬼法界是餓鬼乾坤。地獄法界是地獄乾坤。此是六凡法界也。即為六凡乾坤。修行到得超凡入聖時候。聖境自然現前。豈非別有一乾坤耶。何以明其證驗。以十法界之因觀之。一念起處於十惡境上生心即是地獄界因。唸唸不斷便造了地獄乾坤。于慳妒境上生心即是餓鬼界因。唸唸不斷便造了餓鬼乾坤。于癡淫境上生心即是畜生界因。唸唸不斷便造了畜生乾坤。於五戒境上生心即是人界因。唸唸不斷便造了人乾坤。
【現代漢語翻譯】 現代漢語譯本 云寺僧人專門誦讀《金剛經》。又過了十一年，有一天，他召集眾人說：『我憑藉持誦《金剛經》的力量，現在就要往生西方極樂世界了。』於是沐浴更衣，端坐而逝。（出自《金剛新異錄》）
知歸子說：『以上記錄了云棲往生傳，並稍作補充。大都是聽聞云棲的修行風氣而興起的。其他學士大夫，他們的名節非常顯著的，另有傳記記載。』 唉！自從東林寺以來，欣樂往生西方極樂世界的風氣沒有比這更盛的了。孟子說：『奮發于百世之前，百世之後聽到的人沒有不奮起傚法的。』更何況是親自受到教誨的人呢？我對宏公也是這樣認為的。
汪大紳說：『如今是別有一番天地了。』 所謂『如語者』、『實語者』、『不誑語者』，不到這種地步，修行還缺少證驗。憑什麼證明是『如語者』、『實語者』、『不誑語者』呢？ 以十法界的觀點來看，便是十個天地。 佛法界是佛的天地，菩薩法界是菩薩的天地，緣覺（Pratyekabuddha，獨自覺悟者）法界是緣覺的天地，聲聞（Śrāvaka，聽聞佛法而悟道者）法界是聲聞的天地。 這是四聖法界，也就是四聖的天地。 天法界是天的天地，阿修羅（Asura，一種神道生物）法界是阿修羅的天地，人法界是人的天地，旁生法界是旁生的天地，餓鬼（Preta，一種受苦眾生）法界是餓鬼的天地，地獄法界是地獄的天地。 這是六凡法界，也就是六凡的天地。 修行到超越凡俗進入聖境的時候，聖境自然顯現，豈不是別有一番天地嗎？ 憑什麼證明他的證驗呢？ 以十法界的因來看，一念生起，處於十惡的境界上生心，就是地獄界的因。 唸唸不斷，就造了地獄的天地。 在慳吝嫉妒的境界上生心，就是餓鬼界的因。 唸唸不斷，就造了餓鬼的天地。 在愚癡淫慾的境界上生心，就是畜生界的因。 唸唸不斷，就造了畜生的天地。 在五戒的境界上生心，就是人界的因。 唸唸不斷，就造了人的天地。
【English Translation】 English version A monk at Yun Temple specialized in reciting the Diamond Sutra. After another eleven years, one day he gathered the assembly and said, 'By the power of upholding the sutra, I am now going to the West.' He then bathed, changed his clothes, and passed away in a seated posture. (From 'New Strange Records of the Diamond Sutra')
Zhigui Zi said, 'The above records the Biography of Rebirth in Yunqi, with slight additions. Most of them were inspired by the atmosphere of practice in Yunqi. Other scholars and officials with remarkable reputations have separate biographies.' Alas! Since the time of Donglin Temple, the trend of rejoicing in rebirth in the Western Pure Land has never been greater than this. Mencius said, 'Those who strive a hundred generations ago, those who hear of them a hundred generations later cannot but rise up and follow.' How much more so for those who have been personally taught? I also think the same of Master Hong.
Wang Dashen said, 'Now there is a separate universe.' Those who are 'speakers of truth,' 'speakers of reality,' and 'speakers of non-deception,' if they have not reached this stage, their practice still lacks verification. How can it be shown that they are 'speakers of truth,' 'speakers of reality,' and 'speakers of non-deception'? Viewing it from the perspective of the Ten Dharma Realms, there are ten universes. The Buddha Dharma Realm is the Buddha's universe, the Bodhisattva Dharma Realm is the Bodhisattva's universe, the Pratyekabuddha (Solitary Buddha) Dharma Realm is the Pratyekabuddha's universe, and the Śrāvaka (Hearer) Dharma Realm is the Śrāvaka's universe. These are the Four Noble Dharma Realms, which are the Four Noble Universes. The Deva (Heavenly Being) Dharma Realm is the Deva's universe, the Asura (Demigod) Dharma Realm is the Asura's universe, the Human Dharma Realm is the Human's universe, the Animal Dharma Realm is the Animal's universe, the Preta (Hungry Ghost) Dharma Realm is the Preta's universe, and the Hell Dharma Realm is the Hell's universe. These are the Six Common Dharma Realms, which are the Six Common Universes. When practice reaches the point of transcending the ordinary and entering the realm of the sacred, the sacred realm naturally appears. Is this not a separate universe? How can its verification be shown? Looking at it from the cause of the Ten Dharma Realms, if a thought arises in the realm of the ten evils, that is the cause of the Hell Realm. If thoughts continue without ceasing, one creates the Hell Universe. If a thought arises in the realm of stinginess and jealousy, that is the cause of the Preta Realm. If thoughts continue without ceasing, one creates the Preta Universe. If a thought arises in the realm of ignorance and lust, that is the cause of the Animal Realm. If thoughts continue without ceasing, one creates the Animal Universe. If a thought arises in the realm of the five precepts, that is the cause of the Human Realm. If thoughts continue without ceasing, one creates the Human Universe.
于下品十善境上生心即是修羅界因。唸唸不斷便造了修羅乾坤。于上品十善境上生心即是天界因。唸唸不斷便造了天乾坤。於四諦境上生心即是聲聞界因。唸唸不斷便造了聲聞乾坤。於十二因緣境上生心即是緣覺界因。唸唸不斷便造了緣覺乾坤。於六度境上生心即是菩薩界因。唸唸不斷便造了菩薩乾坤。于無上菩提境上生心即是佛界因。唸唸不斷便造了佛乾坤。由此觀之。從樂邦生心念念不斷。有不往生者乎。有不往生者必其所發之因未真也。必其唸佛有間斷也。故曰修行尚少證驗在。讚歎此語。一以堅人決定心。一以發人精進心。 卍新續藏第 88 冊 No. 1646 居士傳
居士傳四十二
殷陳顧朱周蔡虞黃莊鮑傳
殷時訓
名邁。號秋溟居士。應天人也。早歲肄業南京國子監。與江西何善山游。聞陽明王子之學。又受教於司業歐陽南野。遂屏居山寺。反求諸心。期于自得。嘉靖二十年登進士第。授戶部主事。歷官貴州提學副使。乞假歸。隆慶初以薦起淅江提學副使。遷南太僕卿。仍移疾家居。萬曆初。張居正當國。欲引以自助。屬操江都御史。王篆詣其家致意。時訓不應。已而謂其子慶曰。張公太橫且有禍。篆非端人。不可與作緣也。久之起南太常卿。旋以禮部侍郎管南京
【現代漢語翻譯】 現代漢語譯本： 在下品十善的境界上生起心念，就是修羅界（Asura realm，半神或阿修羅居住的領域）的因。心念唸唸不斷，便造就了修羅乾坤（宇宙）。在上品十善的境界上生起心念，就是天界（Deva realm，天神居住的領域）的因。心念唸唸不斷，便造就了天乾坤（宇宙）。在四諦（Four Noble Truths，佛教的基本教義）的境界上生起心念，就是聲聞界（Śrāvaka realm，通過聽聞佛法而證悟的修行者所處的領域）的因。心念唸唸不斷，便造就了聲聞乾坤（宇宙）。在十二因緣（Twelve Nidānas，佛教解釋生命輪迴的理論）的境界上生起心念，就是緣覺界（Pratyekabuddha realm，通過自身努力證悟的修行者所處的領域）的因。心念唸唸不斷，便造就了緣覺乾坤（宇宙）。在六度（Six Pāramitās，菩薩修行的六種方法）的境界上生起心念，就是菩薩界（Bodhisattva realm，發願救度眾生的修行者所處的領域）的因。心念唸唸不斷，便造就了菩薩乾坤（宇宙）。在無上菩提（Anuttara-samyak-sambodhi，無上正等正覺，佛的智慧）的境界上生起心念，就是佛界（Buddha realm，佛所居住的領域）的因。心念唸唸不斷，便造就了佛乾坤（宇宙）。由此看來，從極樂世界（Sukhavati，阿彌陀佛的凈土）生起心念，唸唸不斷，難道還有不能往生的人嗎？如果有人不能往生，必定是他所發起的因不真誠，必定是他念佛有間斷。所以說，『修行尚少，證驗在』。讚歎這句話，一是用來堅定人們的決定心，一是用來啓發人們的精進心。 卍新續藏第 88 冊 No. 1646 居士傳
居士傳四十二
殷陳顧朱周蔡虞黃莊鮑傳
殷時訓
名邁，號秋溟居士。應天（地名）人。早年求學于南京國子監，與江西何善山交往，聽聞陽明王子（王守仁）之學，又受教於司業歐陽南野。於是隱居山寺，反省內心，期望自我領悟。嘉靖二十年（1541年）考中進士，被授予戶部主事。歷任貴州提學副使。請假回家。隆慶初年，被推薦起用為浙江提學副使，升任南太僕卿，仍然因病告假在家。萬曆初年（1573年），張居正當權，想要引薦他來幫助自己，委託操江都御史王篆到他家表達意願。殷時訓沒有答應。之後對他的兒子殷慶說：『張居正太專橫，而且會有災禍，王篆不是端正的人，不可以和他結緣。』不久，起用為南太常卿，隨即以禮部侍郎管理南京。
【English Translation】 English version: Generating a thought in the realm of the inferior ten virtues is the cause of the Asura realm (realm of demigods or Asuras). Continuously generating thoughts creates the Asura universe. Generating a thought in the realm of the superior ten virtues is the cause of the Deva realm (realm of gods). Continuously generating thoughts creates the Deva universe. Generating a thought in the realm of the Four Noble Truths (fundamental teachings of Buddhism) is the cause of the Śrāvaka realm (realm of practitioners who attain enlightenment through hearing the Dharma). Continuously generating thoughts creates the Śrāvaka universe. Generating a thought in the realm of the Twelve Nidānas (Buddhist theory explaining the cycle of rebirth) is the cause of the Pratyekabuddha realm (realm of practitioners who attain enlightenment through their own efforts). Continuously generating thoughts creates the Pratyekabuddha universe. Generating a thought in the realm of the Six Pāramitās (six practices of a Bodhisattva) is the cause of the Bodhisattva realm (realm of practitioners who vow to save all beings). Continuously generating thoughts creates the Bodhisattva universe. Generating a thought in the realm of Anuttara-samyak-sambodhi (unsurpassed complete enlightenment, the wisdom of a Buddha) is the cause of the Buddha realm (realm where Buddhas reside). Continuously generating thoughts creates the Buddha universe. From this perspective, if one generates thoughts from Sukhavati (the Pure Land of Amitabha Buddha) continuously, is there anyone who cannot be reborn there? If someone cannot be reborn there, it must be because the cause they initiated is not genuine, or because their mindfulness of the Buddha is intermittent. Therefore, it is said, 'Practice is still lacking, verification is yet to come.' Praising this statement serves to strengthen people's resolve and inspire their diligence. Supplement to the Buddhist Canon Continued, Vol. 88, No. 1646, Biographies of Lay Practitioners
Biographies of Lay Practitioners, Forty-Two
Biographies of Yin Shi Xun, Chen, Gu, Zhu, Zhou, Cai, Yu, Huang, Zhuang, and Bao
Yin Shi Xun
Named Mai, styled himself as Layman Qiu Ming. He was from Ying Tian (place name). In his early years, he studied at the Nanjing Imperial Academy, and associated with He Shanshan from Jiangxi, hearing about the teachings of Prince Yangming (Wang Shouren). He also received instruction from Siye Ouyang Nanye. Thereupon, he secluded himself in a mountain temple, introspecting his mind, hoping to attain self-realization. In the twentieth year of Jiajing (1541 AD), he passed the imperial examination and was appointed as a Principal of the Ministry of Revenue. He successively served as the Vice Commissioner of Education in Guizhou. He requested leave to return home. In the early years of Longqing (1567 AD), he was recommended and reappointed as the Vice Commissioner of Education in Zhejiang, and promoted to the position of Vice Minister of the Court of Imperial Stud. He still requested leave due to illness and stayed at home. In the early years of Wanli (1573 AD), when Zhang Juzheng was in power, he wanted to recommend him to assist him, and entrusted Wang Zhuan, the Censor-in-Chief of Caojiang, to express his intentions at his home. Yin Shi Xun did not agree. Afterwards, he said to his son Yin Qing, 'Zhang Juzheng is too domineering and will have misfortune, Wang Zhuan is not an upright person, we should not associate with him.' Soon after, he was appointed as the Minister of the Court of Imperial Sacrifices, and then managed Nanjing as the Vice Minister of the Ministry of Rites.
祭酒事。累疏乞休。得請。時訓性淡泊。雖處清要。不耐交際。苛禮自通。藉后在官十三。在告十七。閑居耽釋氏書。從楞嚴經金剛乾慧發悟。著贅言一卷。論楞嚴要義。又謂楞嚴諸解直吐心得。以經解經。溫陵為最。著溫陵要解輯補十卷。官太僕日。居滁陽。棲云樓。作偈曰。春陰蔽幽齋。朝來始和霽。春風悠然來。花雨滿庭際。又云。百慮靜中起。旋向靜中消。早知生即滅。始信起徒勞。又云。丈夫自堂堂。腳底有元路。撒手便歸家。何曾移寸步。又云。六塵雖幻相。能令真性裂。何名出世心。但不隨分別。又云。應跡寄人寰。凝神棲絕境。識得鐵牛機。爐𦦨如冰冷。又云。對雨千峰靜。看山百慮輕。昨宵明日夜。露地白牛生。晚棲天界寺。息心禪定。持戒精嚴。雖老衲子不過也。年六十有二。自知逝期。焚香坐脫。若假寐然(明詩偶鈔．楞嚴蒙鈔．江寧志)。
陳廷裸
名瓚。江南常熟人。嘉靖三十五年進士。官刑科給事中。劾罷嚴嵩餘黨。又請錄建言。廢斥者忤旨。杖六十除名。家居一意修西方凈業。有客過之呵曰。爾不聞大鑒之論唯心者乎。何厭垢而欣凈為。答曰。惟心凈土。發之大鑒。而非自大鑒始也。是心作佛。是心是佛。佛固先言之矣。蓋懼人以不凈之心求凈土也。非曰土無垢凈也。且
【現代漢語翻譯】 現代漢語譯本 祭酒的事。多次上疏請求辭官，得到批準。當時，(某人)天性恬淡，雖然身居要職，卻不善於交際。嚴苛的禮節自然通曉。(某人)憑藉(之前)在官十三年，賦閒在家十七年。閑居時沉迷於佛家的書籍，從《楞嚴經》、《金剛經》中領悟智慧，著有《贅言》一卷，論述《楞嚴經》的要義。又說，對《楞嚴經》的各種解讀，(只有)直接吐露心得，以經解經，(才算)溫陵(的解讀)最為出色。著有《溫陵要解輯補》十卷。擔任太僕時，居住在滁陽的棲云樓，作偈語說：『春天的陰雲遮蔽幽靜的齋房，早晨才開始放晴。春風悠然吹來，花瓣如雨般灑滿庭院。』又說：『各種思慮在靜中產生，又在靜中消散。早知道生即是滅，才相信生起都是徒勞。』又說：『大丈夫光明磊落，腳下有本來的道路。撒手便回到家，何曾移動過一寸步。』又說：『六塵雖然是虛幻的景象，卻能使真性破裂。什麼叫做『出世心』？就是不隨順分別。』又說：『應化之身寄居人間，凝聚精神安住在絕塵之境。識得鐵牛的機鋒，(則)爐火也像冰一樣寒冷。』又說：『對著雨看千峰寂靜，看著山百種思慮減輕。昨夜、明日、夜夜，露地裡生出白牛。』晚年居住在天界寺，止息妄心，修習禪定。持戒精嚴，即使是老修行也比不上。(某人)六十二歲時，預知去世的日期，焚香坐化，就像是睡著了一樣(出自《明詩偶鈔》、《楞嚴蒙鈔》、《江寧志》)。
陳廷裸
名瓚（名諱）。江南常熟人。嘉靖三十五年（1556年）進士。官至刑科給事中。彈劾罷免嚴嵩的餘黨。又請求記錄進諫、被廢黜的人，違背了皇帝的旨意，被杖責六十，革除官職。在家一心修習西方凈土法門。有客人拜訪他，呵斥道：『你沒聽說六祖慧能大師關於唯心凈土的論述嗎？為何厭惡污垢而欣求清凈呢？』(陳廷裸)回答說：『唯心凈土，是六祖慧能大師發揚光大的，但並非從六祖慧能大師才開始的。『是心作佛，是心是佛』，佛陀本來就說過。這是因為佛陀擔心人們以不凈的心求凈土，並非說(西方)凈土沒有污垢和清凈的分別。況且，』
【English Translation】 English version Regarding the affairs of the Libationer (a high-ranking official in the Imperial College), he repeatedly submitted requests to retire and was granted permission. At that time, (someone's) nature was indifferent and detached. Although holding a prominent position, he was not adept at social interactions. Strict etiquette came naturally to him. Relying on his thirteen years in office and seventeen years in retirement, he indulged in Buddhist texts during his leisure, gaining enlightenment from the Surangama Sutra and the Vajra Prajna Paramita Sutra. He authored a volume titled Superfluous Words, discussing the essential meanings of the Surangama Sutra. He also stated that among the various interpretations of the Surangama Sutra, only those that directly express one's understanding and interpret the sutra with the sutra itself are considered the most outstanding, like those of Wenling. He compiled and supplemented ten volumes of Essential Explanations of Wenling. While serving as the Vice Minister of the Court of Imperial Stud, he resided in the Qiyun Pavilion in Chuzhou and composed a verse: 'Spring clouds obscure the secluded study, only in the morning does it begin to clear. The spring breeze comes leisurely, flower petals like rain fill the courtyard.' He also said: 'Various thoughts arise in stillness, and then dissipate in stillness. Knowing early that birth is death, one begins to believe that arising is in vain.' He also said: 'A true man stands upright, beneath his feet lies the original path. Letting go and returning home, he has never moved an inch.' He also said: 'Although the six sense objects are illusory appearances, they can cause the true nature to be shattered. What is called 'transcendental mind'? It is simply not following discriminations.' He also said: 'The manifested body dwells in the human world, the concentrated spirit resides in the realm of transcendence. Recognizing the mechanism of the iron ox, the furnace is as cold as ice.' He also said: 'Facing the rain, a thousand peaks are still; looking at the mountains, a hundred worries lighten. Last night, tomorrow, night after night, a white ox is born in the open field.' In his later years, he resided in Tianjie Temple, ceasing his wandering mind and practicing meditation. He strictly observed the precepts, even surpassing old monks. At the age of sixty-two, knowing the time of his passing, he burned incense and sat in meditation, passing away as if in sleep (from Miscellaneous Notes on Ming Poetry, Annotated Surangama Sutra, Jiangning Records).
Chen Tingluo
Named Zan (personal name). He was from Changshu, Jiangnan. He became a jinshi (successful candidate in the highest imperial examinations) in the thirty-fifth year of the Jiajing reign (1556). He served as a Supervising Secretary of the Ministry of Justice. He impeached and dismissed the remnants of Yan Song's faction. He also requested the recording of remonstrances and the dismissal of those who disobeyed the imperial decree, receiving sixty strokes of the cane and being removed from office. At home, he devoted himself to cultivating the Pure Land practice of the Western Paradise. A guest visited him and scolded him, saying: 'Have you not heard of the Great Master Huineng's (the Sixth Patriarch) discourse on the mind-only Pure Land? Why do you detest impurity and rejoice in purity?' (Chen Tingluo) replied: 'The mind-only Pure Land was promoted by the Great Master Huineng, but it did not originate with the Great Master Huineng. 'It is the mind that makes the Buddha, it is the mind that is the Buddha,' the Buddha originally said. This is because the Buddha was concerned that people would seek the Pure Land with impure minds, not that the (Western) Pure Land has no distinction between impurity and purity. Moreover,'
樂邦之可樂也。不獨華池珠閣鳥音風樹云爾也。吾幸而與群聖人游。被無量光。經無數劫。證無生忍。成無上道。濟無邊眾。誠樂矣。客以客之禪樂垢土。而我以我之禪樂凈土。禪無客無我。樂無垢無凈也。客無庸呵我矣。隆慶初復起吏科。屢以直言。與時相忤。萬曆中累官刑部侍郎。十六年七月臥疾。誦佛名益䖍。故事京師大臣三品以上暑月賜冰。既置冰于榻前。眾見冰中涌出七級浮屠。欄楯鉤綴窗格玲瓏。移時冰漸消。塔影漸瘦。頃之氣絕而影沒矣。贈右都御史。謚莊靖(明史．樂邦文類序．談薈)。
顧清甫
名源。號寶幢居士。應天人。明嘉靖間諸生也。少豪雋。工詩。善書畫。年將四十。盡棄所習。斷酒肉。構小樓。獨坐其上。精修禪觀。唯一小童侍左右。奉香華凈水。家人女子絕不見其面。每夜五更起。擊大木魚高聲唱阿彌陀佛。其舍旁有屠兒。每聞木魚聲即起屠豕。一日遲起。恚而責其妻。妻曰。爾不聞彼道人。日打木魚唸佛耶。自不知罪。乃責我何也。屠兒愕。即折刀不復屠。一時屠兒從而徙業者甚眾。與棲霞雲谷禪師善。結西方社。憨山清公一日至棲霞寺。望見一道者。閑閑如孤鶴。即之。其目不瞬。脫若遺世。已而入殿門禮舍利塔。瞻拜良久。塔頂忽現五色光赭如寶錯。清公異之。
【現代漢語翻譯】 現代漢語譯本： 極樂世界之所以快樂，不僅僅是因為華麗的池塘、珍珠裝飾的樓閣、鳥鳴、風吹樹木和美麗的雲彩。我（顧清甫）有幸與眾多聖人一同遊歷，沐浴在無量光中，經歷無數劫難，證得無生法忍，成就無上菩提，救度無邊眾生，這真是快樂啊。客人或許認為我的禪樂是污濁的塵土，而我認為我的禪樂是清凈的凈土。禪沒有客人也沒有我，快樂沒有污濁也沒有清凈。客人不必責備我了。 顧清甫在隆慶初年（1567年）官復原職，擔任吏科給事中，多次因為直言進諫而與當權者意見不合。萬曆年間（1573-1620年）累升至刑部侍郎。萬曆十六年（1588年）七月，因病臥床，誦唸佛號更加虔誠。按照慣例，京城大臣三品以上在暑天會得到皇帝賞賜的冰塊。當冰塊放置在顧清甫的床前時，眾人看見冰中涌現出七級浮屠（佛塔），欄桿和窗格都精巧玲瓏。過了一會兒，冰漸漸融化，塔影也漸漸變淡。不久，顧清甫去世，塔影也消失了。朝廷追贈他為右都御史，謚號莊靖。
顧清甫
顧清甫，名源，號寶幢居士，是應天府人，明朝嘉靖年間（1522-1566年）的諸生。他年輕時豪邁灑脫，擅長詩歌，精通書法繪畫。將近四十歲時，他完全放棄了以前所學，戒除酒肉，建造了一座小樓，獨自坐在樓上，精進地修習禪觀。只有一個小童侍奉左右，供奉香花凈水。家中的女子都不能見到他的面容。每天晚上五更時分起床，敲擊大木魚，高聲唱唸阿彌陀佛。他的住所旁邊住著一個屠夫，每當聽到木魚聲就起床宰殺豬。有一天，屠夫起晚了，生氣地責備他的妻子。妻子說：『你沒聽到那位道人每天敲木魚唸佛嗎？你不知道自己的罪過，反而責備我？』屠夫聽後感到震驚，立即折斷屠刀，不再從事屠宰行業。一時之間，許多屠夫都跟隨他轉行。顧清甫與棲霞山的雲谷禪師交好，一同結社唸佛，求生西方凈土。憨山清公有一天來到棲霞寺，遠遠望見一位道人，悠閒自在如同孤鶴。走近一看，那道人目不轉睛，彷彿已經超脫塵世。隨後，道人進入殿門，禮拜舍利塔，瞻仰良久。塔頂忽然顯現出五彩光芒，色彩斑斕如同珍寶鑲嵌。憨山清公對此感到驚異。
【English Translation】 English version: The joy of Sukhavati (Pure Land of Amitabha Buddha) is not merely about the magnificent ponds, pearl-adorned pavilions, the sounds of birds, the wind rustling through the trees, and the beautiful clouds. I (Gu Qingfu) am fortunate to travel with many sages, bathed in immeasurable light, experiencing countless kalpas (eons), attaining Anutpattika-dharma-kshanti (the patient acceptance of the non-arising of all dharmas), achieving Anuttara-samyak-sambodhi (unsurpassed complete enlightenment), and saving boundless sentient beings. This is truly joyful. The guest may think my Chan (Zen) joy is the defiled earth, while I think my Chan joy is the pure land. Chan has no guest and no self, joy has no defilement and no purity. The guest need not blame me. In the early years of the Longqing reign (1567 AD), Gu Qingfu was reinstated as an official, serving as a supervising secretary in the Ministry of Personnel. He often clashed with those in power due to his direct and honest advice. During the Wanli reign (1573-1620 AD), he rose through the ranks to become the Vice Minister of the Ministry of Justice. In July of the sixteenth year of Wanli (1588 AD), he fell ill and lay in bed, reciting the Buddha's name with increasing devotion. According to custom, high-ranking officials in the capital above the third rank would receive ice as a gift from the emperor during the hot summer months. When the ice was placed in front of Gu Qingfu's bed, everyone saw a seven-storied stupa (pagoda) emerge from the ice, with exquisitely crafted railings and window lattices. After a while, the ice gradually melted, and the shadow of the stupa gradually faded. Soon after, Gu Qingfu passed away, and the shadow disappeared as well. The court posthumously awarded him the title of Vice Minister of the Censorate and the posthumous name of Zhuangjing.
Gu Qingfu
Gu Qingfu, named Yuan, styled himself as Baochuang Jushi (Jeweled Banner Layman). He was a native of Yingtian Prefecture and a student during the Jiajing reign (1522-1566 AD) of the Ming Dynasty. In his youth, he was bold and unrestrained, skilled in poetry, calligraphy, and painting. Approaching forty years old, he completely abandoned his previous studies, abstained from alcohol and meat, and built a small building where he sat alone, diligently practicing Chan meditation. Only a young servant attended to him, offering incense, flowers, and pure water. The women of his family were never allowed to see his face. Every night, he would rise at the fifth watch (around 3-5 am), strike a large wooden fish (a percussion instrument used in Buddhist temples), and loudly chant Amitabha Buddha's name. A butcher lived next to his residence. Every time he heard the sound of the wooden fish, he would get up to slaughter pigs. One day, the butcher woke up late and angrily blamed his wife. His wife said, 'Don't you hear that Daoist (Buddhist monk) striking the wooden fish and chanting Buddha's name every day? You don't know your own sins, yet you blame me?' The butcher was shocked and immediately broke his knife, no longer engaging in the butchering trade. For a time, many butchers followed him in changing their professions. Gu Qingfu was close to Chan Master Yungu of Qixia Mountain and together they formed a society to recite the Buddha's name, seeking rebirth in the Western Pure Land. One day, Chan Master Hanshan Qing visited Qixia Temple and saw a Daoist from afar, leisurely like a solitary crane. Approaching him, he saw that the Daoist's eyes did not blink, as if he had transcended the world. Afterwards, the Daoist entered the temple gate, paid homage to the Sharira (relic) stupa, and gazed at it for a long time. Suddenly, five-colored lights appeared on the top of the stupa, with colors as brilliant as inlaid jewels. Chan Master Hanshan Qing was amazed by this.
以語云谷。雲谷曰此寶幢也。方作西方觀耳。頃之示微疾。請名僧數人相對唱佛號。已而內人走報曰。滿宅聞蓮華香。眾驚喜。清甫恬然如平時。徐語僧曰。我坐蓮華中半月餘。見彌陀法身遍虛空世界。世界皆金色。佛視我微笑而挈我。又以袈裟覆我。我決定往西方矣。諸子涕泣請曰。父即往。奈兒輩何。清甫笑曰。汝將謂我生耶死耶。而獨不觀于日乎。日出于東而沒于西。是果沒乎。遂剋期沐浴更衣端坐而逝。蓮香三日始歇(憨山夢遊集)。
朱元正者
海鹽諸生也。平生有志聖學。律身甚嚴。年六十餘深入禪悅。居宅后敝屋中閉關。不問家事。每日晨誦法華經一卷。日過中則靜坐。其門人陳則梁訪之曰。先生年高。盍少開酒禁。元正曰。子謂我須調養血氣耶。不知我于生死已畫得斷。則梁竦然。其年七月語其子曰。吾在此無事可行矣。問何處去。曰西方去。子及孫固留。許之。至十二月朔示微疾不食。家人蒼黃治殮具。元正曰。勿忙。此後八日半夜事也。及期端坐欲逝。復曰。吾生平秋毫不負人。今冬舍后匠人為我平後門一片地。欲待明年元日便老人出關行步。其好意未報。因取紙作詩謝之。寂然而逝。時方雞鳴。預戒家人臨行勿令婦女來。過二三時乃來。來亦勿哭。比天明眷屬至皆哭。元正復張目
【現代漢語翻譯】 現代漢語譯本 有人告訴雲谷這件事。雲谷說：『這是寶幢啊，正可以用來觀想西方極樂世界。』不久，清甫略感不適，請了幾位名僧相對唸誦佛號。之後，家人跑來報告說：『整個宅子都聞到了蓮花的香味。』大家又驚又喜，而清甫卻平靜如常。他緩緩地對僧人說：『我坐在蓮花中已經半個多月了，看見彌陀（阿彌陀佛的簡稱，西方極樂世界的教主）的法身遍佈虛空世界，整個世界都是金色的。佛對我微笑，並拉著我，又用袈裟覆蓋我。我決定前往西方極樂世界了。』他的兒子們哭著請求說：『父親您要走了，那我們怎麼辦呢？』清甫笑著說：『你們是認為我生還是死呢？難道你們沒有看到太陽嗎？太陽從東方升起，在西方落下，難道是真正消失了嗎？』於是他確定了日期，沐浴更衣，端坐而逝。蓮花的香味過了三天後才消散。（憨山夢遊集）
朱元正，是海鹽縣的一位讀書人。他一生致力於聖賢之學，嚴格要求自己。六十多歲時，他深入禪悅的境界，住在住宅後方簡陋的屋子裡閉關，不問家事。每天早晨誦讀《法華經》一卷，過了中午就不吃飯。他的門人陳則梁去看望他說：『先生您年紀大了，何不稍微放開飲酒的禁令？』元正說：『你是認為我需要調養血氣嗎？你不知道我已經對生死做出了決斷。』陳則梁肅然起敬。那年七月，元正告訴他的兒子說：『我在這裡沒有什麼事可以做了。』兒子問他要去哪裡，他說：『去西方極樂世界。』兒子和孫子極力挽留，他答應了。到了十二月初一，他略感不適，不吃東西。家人慌忙準備喪葬用品。元正說：『不要著急，這是八天半夜后的事。』到了那天，他端坐著想要離世，又說：『我一生一向不虧欠別人分毫。今年冬天，舍後邊的工匠為我平整了後門的一片地，想要等到明年元旦，讓老人我出關行走。他的好意還沒有報答。』於是他拿來紙寫詩感謝他，然後寂然離世。當時正是雞鳴時分。他預先告誡家人，臨走時不要讓婦女來，過兩三個時辰再來，來了也不要哭。等到天亮，家人們都來了，都哭了。元正又睜開了眼睛
【English Translation】 English version Someone told Yungu about this. Yungu said, 'This is a precious canopy; it can be used to visualize the Western Pure Land.' Soon after, Qingfu felt slightly unwell and invited several famous monks to chant the Buddha's name together. Later, a family member ran to report, 'The whole house is filled with the fragrance of lotus flowers.' Everyone was surprised and delighted, but Qingfu remained calm as usual. He slowly said to the monks, 'I have been sitting in a lotus flower for more than half a month, and I have seen Amitabha's (short for Amitābha Buddha, the leader of the Western Pure Land) Dharma body pervading the empty space of the world. The whole world is golden. The Buddha smiled at me, took me by the hand, and covered me with his kāṣāya (robe). I am determined to go to the Western Pure Land.' His sons cried and pleaded, 'Father, if you leave, what will become of us?' Qingfu smiled and said, 'Do you think I am alive or dead? Have you not seen the sun? The sun rises in the east and sets in the west. Does it truly disappear?' So he set a date, bathed, changed his clothes, sat upright, and passed away. The fragrance of lotus flowers did not dissipate until three days later. (Hanshan's Dream Roamings Collection)
Zhu Yuanzheng was a scholar from Haiyan County. Throughout his life, he devoted himself to the learning of sages and strictly disciplined himself. In his sixties, he deeply entered the realm of Chan (Zen) joy, living in a simple house behind his residence in seclusion, not concerning himself with family affairs. Every morning, he recited one chapter of the Lotus Sutra, and after noon, he would not eat. His disciple, Chen Zeliang, visited him and said, 'Sir, you are old. Why not relax the prohibition on drinking a little?' Yuanzheng said, 'Do you think I need to nourish my blood and qi (vital energy)? You do not know that I have already made a decision about life and death.' Chen Zeliang was awestruck. In July of that year, Yuanzheng told his son, 'I have nothing more to do here.' His son asked him where he was going, and he said, 'To the Western Pure Land.' His son and grandson tried to persuade him to stay, and he agreed. On the first day of the twelfth month, he felt slightly unwell and did not eat. His family hurriedly prepared funeral supplies. Yuanzheng said, 'Do not rush; this will happen eight and a half days later at midnight.' On that day, he sat upright, wanting to pass away, and then said, 'Throughout my life, I have never wronged anyone in the slightest. This winter, the craftsman behind my house leveled a piece of land behind the back door, wanting to wait until New Year's Day (Yuanri) next year so that I, an old man, could come out of seclusion and walk around. His kindness has not yet been repaid.' So he took paper and wrote a poem to thank him, and then passed away quietly. It was the time of the rooster's crow. He had previously warned his family not to let women come when he was about to leave, and to come after two or three hours, and not to cry when they came. When his family arrived at dawn, they all cried. Yuanzheng opened his eyes again.
搖頭。令婦女去。去盡乃瞑(法華持驗紀事)。
周楚峰
名廷璋。雲南人也。生於正德嘉靖間。為人淳樸。治家不計有無。有輒散之貧者。人與之語輒笑。或謔之詈辱之亦笑而已。素向佛法。晨起必誦金剛．彌陀．觀音諸經各一卷。充然自得曰。吾不離日用。不涉貪愛。如是而已。年八十七以清明日上家決辭祖考。還謂其婦曰。吾將行矣。彌陀迎我。觀音勢至俱來也。已而曰。觀音謂我絕葷五日可西行。遂日食一粥一蔬。至期沐而冠。令子弟誦七如來名而已。誦經既畢。端坐而逝。翼日有香發於體。貌如生(金剛靈應錄)。
蔡槐庭
名承植。湖廣攸縣人。性孤迥。淡於聲利。年二十餘長齋奉佛。嘗誦三千佛名。日記一名。至三年乃卒業。遂終身不忘。登萬曆十一年進士第。歷官嘉興太守。在官日誦金剛經。室無長物。爐香經案而已。重興古楞嚴寺。禁民間殺牲祀神。其文云。孔子曰敬鬼神而遠之。未嘗以鬼神為無有也。第鬼神享用與人間不同。人好酒肉便以酒肉祀鬼神。譬之蛆蟲啖糞便以糞貢人。豈不得罪於人。蓋神明清凈。聞人間酒肉污穢厭惡不暇。豈肯鑒嘗。故郊祀者止用淡酒。承祭者戒酒戒葷。意可知已。至於餓鬼不能飲水。何能食肉。欲祀鬼者須用變食真言。又非可漫為也。為
【現代漢語翻譯】 現代漢語譯本： 搖頭。讓婦女離開。全部離開后才閉上眼睛（出自《法華持驗紀事》）。 周楚峰 名廷璋，雲南人。生於明朝正德、嘉靖年間（1506-1566）。為人淳樸，治理家業不計較有無，有了就分給貧困的人。別人和他說話總是笑著迴應，有人戲弄他、辱罵他，也只是笑笑而已。一向信奉佛法，早晨起來必定誦讀《金剛經》、《彌陀經》、《觀音經》各一遍。感到充實而自在，說：『我不離開日常生活，不涉及貪婪和愛慾，像這樣而已。』八十七歲時，在清明節那天到祖墳告別祖先。回頭對他的妻子說：『我將要走了，阿彌陀佛來迎接我，觀音菩薩和大勢至菩薩都來了。』不久又說：『觀音菩薩告訴我，斷絕葷腥五天就可以往生西方。』於是每天只吃一碗粥和一些蔬菜。到期那天沐浴后戴上帽子，讓子弟誦唸七如來的名號。誦經完畢，端坐而逝。第二天，身體發出香味，容貌如同活著的時候一樣（出自《金剛靈應錄》）。 蔡槐庭 名承植，湖廣攸縣人。性格孤僻，看淡名利。二十多歲開始長期吃素信奉佛教。曾經誦讀三千佛名，每天記錄一個佛名，到三年才完成。於是終身不忘。在明朝萬曆十一年（1583）考中進士，歷任嘉興太守。在任期間每天誦讀《金剛經》，房間里沒有多餘的物品，只有香爐和經書。重新興建古楞嚴寺，禁止民間殺牲祭祀神靈。他的告示說：『孔子說尊敬鬼神而遠離他們，並不是說鬼神不存在。只是鬼神享用的東西和人間不同。人們喜歡酒肉，就用酒肉祭祀鬼神，好比蛆蟲吃糞便，卻用糞便進貢給人，難道不會得罪人嗎？神明清凈，聽到人間酒肉的污穢都厭惡不及，怎麼會品嚐呢？所以郊祭只用淡酒，主持祭祀的人要戒酒戒葷，意思可以明白了。至於餓鬼不能飲水，怎麼能吃東西呢？祭祀鬼的人必須用變食真言，又不可以隨便進行。』
【English Translation】 English version: He shook his head. He ordered the women to leave. Only after they had all left did he close his eyes (from 'Miraculous Events of the Lotus Sutra'). Zhou Chufeng His name was Tingzhang, and he was from Yunnan. He was born during the Zhengde and Jiajing periods of the Ming Dynasty (1506-1566). He was simple and honest, and when managing his household, he did not calculate whether he had enough or not. If he had anything, he would distribute it to the poor. When people spoke to him, he would always respond with a smile. If someone mocked or insulted him, he would just smile. He had always believed in Buddhism. Every morning, he would recite one chapter each of the 'Diamond Sutra' (Vajra Sutra), the 'Amitabha Sutra', and the 'Guanyin Sutra'. Feeling fulfilled and content, he said, 'I do not depart from daily life, nor do I involve myself in greed and desire. That is all.' At the age of eighty-seven, on the Qingming Festival, he went to the family graves to bid farewell to his ancestors. He turned to his wife and said, 'I am about to depart. Amitabha (Amitābha) is coming to welcome me, and Guanyin (Avalokiteśvara) and Mahasthamaprapta (Mahāsthāmaprāpta) are coming with him.' Soon after, he said, 'Guanyin (Avalokiteśvara) told me that if I abstain from meat for five days, I can be reborn in the Western Pure Land.' So he ate only a bowl of porridge and some vegetables each day. On the appointed day, he bathed and put on his hat, and had his children recite the names of the Seven Tathagatas. After the recitation was finished, he sat upright and passed away. The next day, a fragrance emanated from his body, and his appearance was as if he were still alive (from 'Miraculous Responses of the Diamond Sutra'). Cai Huaoting His name was Chengzhi, and he was from You County, Huguang. He was solitary and indifferent to fame and fortune. He became a long-term vegetarian and devoted himself to Buddhism at the age of twenty. He once recited the names of three thousand Buddhas, recording one name each day, and it took him three years to complete. He never forgot them for the rest of his life. In the eleventh year of the Wanli period of the Ming Dynasty (1583), he passed the imperial examination and became a Jinshi (a successful candidate in the highest-level imperial examinations), and served as the prefect of Jiaxing. While in office, he recited the 'Diamond Sutra' (Vajra Sutra) every day. His room had no extra possessions, only a censer and a sutra table. He rebuilt the ancient Lengyan Temple (Śūraṅgama Temple) and forbade the people from sacrificing livestock to the gods. His proclamation stated: 'Confucius said to respect the gods and keep them at a distance, which does not mean that the gods do not exist. It is just that what the gods enjoy is different from what humans enjoy. People like wine and meat, so they use wine and meat to sacrifice to the gods, which is like maggots eating feces and then offering feces to humans. Would that not offend humans? The gods are pure and clean, and they are disgusted by the filth of human wine and meat. How could they taste it? Therefore, only light wine is used for suburban sacrifices, and those who preside over the sacrifices must abstain from alcohol and meat. The meaning is clear. As for hungry ghosts, they cannot drink water, so how can they eat food? Those who sacrifice to ghosts must use the Transformation Food Mantra (Bhojana-mantra), and it cannot be done carelessly.'
此特示爾等。凡祀神者宜焚香設齋。並誦金剛經一卷。神自鑒納。陰司極重此經。我今告稟城隍。將爾等前罪赦除。后次不可再犯。若仍前殺牲污神。不惟無益且遭罪譴。此係實說。決非妄言。嘗問法于云棲宏公。遂專修唸佛三昧。已而官太常寺卿。乞休歸。知交中有欲薦為巡撫者。以書問之。槐庭笑曰。若視一巡撫太尊貴生。我法直超三界。金輪王尚不屑意。況區區耶。或勸槐庭當教兒。答曰。生死事大。吾自救不暇。遑恤我后。諸子或美其宮室。不能禁。以扇掩面過之。晚歲結草菴爲念佛會。導諸賣菜傭同迴向凈土。作二偈以謝客。其一云。安養思歸客。湘江一腐儒。不愁明日事。但覓往生符。斗室隨緣住。稀羹信口糊。胸中絕憎愛。一任馬牛呼。其二云。休把閑言語。頻頻告老大。年來性暴惡。開口便糊塗。業重期心懺。人親以病疏。張三與李四。好醜不關吾。將逝之歲。自號為不久道人。及疾。舁詣佛寺。請僧祝髮。歸至所臥室。見銀臺接引。連稱觀世音菩薩。遂逝。有凈土詩及因果書行世(明文偶鈔．金剛新異錄．慈心寶鑑)。
虞長孺
名淳熙。錢塘人。生而長臥不暝。三歲唱佛號不絕口。蓮華寶樹現於室中。以告祖母。祖母曰。此西方瑞相也。因教之習定。遂時時垂目端坐。弟僧孺。名淳
【現代漢語翻譯】 現代漢語譯本： 我特地告知你們這些人。凡是祭祀神靈的人，應該焚香設定齋飯，並且誦讀《金剛經》一遍，神靈自然會鑑察並接納。陰間非常看重這部經書。我現在稟告城隍神，將你們之前的罪過赦免，以後不可再犯。如果仍然像以前那樣殺牲畜來玷污神靈，不僅沒有好處，還會遭受罪責。這些都是實話，絕不是虛妄之言。 曾經向云棲宏公請教佛法，於是專心修習唸佛三昧。後來擔任太常寺卿（官名）。告假退休回家。朋友中有想推薦他擔任巡撫（官名）的，寫信問他。槐庭笑著說：『如果把一個巡撫看得太尊貴，我的佛法可以直接超越三界。金輪王（轉輪聖王）尚且不放在眼裡，何況小小的巡撫呢？』有人勸槐庭應該教育兒子，他回答說：『生死是大事，我自己都來不及拯救自己，哪裡顧得上我的後代？』兒子們有時炫耀他們的宮室，他不能禁止，就用扇子遮住臉走過去。晚年結草菴作爲念佛會，引導那些賣菜的傭人一同迴向凈土。作了兩首偈子來謝絕客人。其中一首說：『安養（極樂世界）思歸客，湘江一腐儒。不愁明日事，但覓往生符。斗室隨緣住，稀羹信口糊。胸中絕憎愛，一任馬牛呼。』另一首說：『休把閑言語，頻頻告老大。年來性暴惡，開口便糊塗。業重期心懺，人親以病疏。張三與李四，好醜不關吾。』 將要去世的那一年，自號為不久道人。等到生病時，用轎子抬到佛寺，請僧人剃髮。回到自己的臥室，看見銀臺來接引，連續稱念觀世音菩薩，於是去世。有凈土詩和因果書流傳於世（明文偶鈔．金剛新異錄．慈心寶鑑）。
虞長孺
名淳熙，錢塘人。出生后長期躺著，眼睛不閉。三歲時唱佛號不停。蓮花寶樹顯現在房間里。把這件事告訴祖母。祖母說：『這是西方（極樂世界）的瑞相啊。』於是教他學習禪定，他就時常垂下眼簾端正地坐著。弟弟僧孺，名淳
【English Translation】 English version: I hereby specifically inform you all. Those who worship deities should burn incense, prepare vegetarian meals, and recite the Diamond Sutra once. The deities will naturally observe and accept it. The underworld places great importance on this sutra. I now report to the City God (Chenghuang), to have your previous sins forgiven, and you must not commit them again in the future. If you continue to defile the deities by sacrificing livestock as before, it will not only be useless but will also incur punishment. These are the truth, and definitely not false words. He once sought Dharma from Master Hong of Yunqi, and then devoted himself to practicing the Samadhi of Buddha Recitation. Later, he served as the Vice Minister of the Court of Imperial Sacrifices (Taichang Siqing). He requested leave to retire home. Among his friends, some wanted to recommend him to serve as the Governor (Xunfu), and wrote to ask him. Huaiting smiled and said, 'If one considers a Governor too noble, my Dharma can directly transcend the Three Realms. Even the Chakravartin (Jinlun Wang) would not care about it, let alone a mere Governor?' Someone advised Huaiting to educate his sons, and he replied, 'Birth and death are major matters, and I don't even have time to save myself, let alone care about my descendants?' His sons sometimes flaunted their mansions, and he could not stop them, so he covered his face with a fan and walked past. In his later years, he built a thatched hut as a Buddha Recitation Association, guiding the vegetable vendors to dedicate their merits to the Pure Land together. He composed two verses to decline guests. One of them said, 'A guest longing to return to the Land of Bliss (Anyang), a pedantic scholar from Xiangjiang. Not worried about tomorrow's affairs, but only seeking the talisman for rebirth. Living in a small room as fate dictates, eating thin soup as the mouth desires. No hatred or love in the heart, letting the horses and cattle call.' The other one said, 'Stop with idle talk, frequently telling the old man. In recent years, the temper is violent, and the mouth becomes muddled when opened. Heavy karma requires sincere repentance, and relatives become distant due to illness. Zhang San and Li Si, good and bad are none of my business.' In the year he was about to pass away, he called himself 'Not Long Taoist'. When he became ill, he was carried to a Buddhist temple in a sedan chair and asked a monk to shave his head. Returning to his bedroom, he saw a silver platform coming to receive him, and repeatedly chanted the name of Avalokiteshvara Bodhisattva (Guanshiyin Pusa), and then passed away. There are Pure Land poems and books on karma circulating in the world (Mingwen Ouchao．Jingang Xin Yilu．Cixin Baojian).
Yu Changru
Named Chunxi, a native of Qiantang. He lay in bed for a long time after birth, with his eyes not closing. At the age of three, he chanted the Buddha's name incessantly. A lotus flower treasure tree appeared in the room. He told his grandmother about this. His grandmother said, 'This is an auspicious sign of the West (Pure Land).' So she taught him to practice meditation, and he often lowered his eyes and sat upright. His younger brother, Sengru, named Chun.
貞。少而相得。居母喪。共習天臺止觀。長而為里中師教。群兒習鼻觀。以是忤主人。弗恤也。已中鄉舉。尋授徒毗山。與同社友誦梁皇懺。至次日云光入楹。甘露沾壁。天雨金粟玄黍沉水香。方冬萬花盡吐。長孺感其靈異。習定益堅。遂能前知。云棲宏公聞而呵之曰。虞生墮魔網矣。萬曆十一年成進士。居京師。道人未來事。口占晴雨輒應。聞父喪。一慟欲死。語僧孺曰。吾與若不能終事父。將不得為人子。非入山修道何以報恩。歸而廬墓三年。受戒于宏公。每晨起拜墓畢即往云棲問法。作凈土四十八問。語在云棲法匯中。居山日以羹飯施諸獐兔。虎來輒叱去。服除起職。方司主事。頃之復告歸。語僧孺曰。吾不悟道。決不復出。當爲陸法和否。亦為王伯安耳。遂攜僧孺上天目坐高峰死關前。與僧孺約曰。任汝登山臨水。看我七日取證去。晝夜䇿厲無少間。至三七日不悟。倦甚。欲就枕。忽見高峰禪師斬其左臂。豁然有省。馳證云棲宏公曰。凡寐而覺者。不巾櫛而復依衾枕。必復寐矣。迷而悟者。不莊嚴而復親穢濁。必復迷矣。火蓮易萎。新篁易折。子自為計。毋以一隙之光自阻進修之路。因勸令迴向凈土以續前因。長孺遂終身行之。或有不信念佛者告之曰。自覺覺他。覺滿曰佛。唸佛者念覺也。唸唸不常覺而唸唸
【現代漢語翻譯】 貞（人名）。年少時與（僧孺）相識。在母親去世后，一同學習天臺止觀。長大后成為鄉里的老師。孩子們練習鼻觀，因此觸怒了主人，（長孺）也不在意。後來中了鄉試舉人，不久后在毗山教書。與同社的朋友誦讀《梁皇懺》。到第二天，云光進入屋柱，甘露沾濕墻壁，天上降下金粟、玄黍、沉水香。正值寒冬，各種花都開了。長孺感受到其中的靈異，修習禪定的意志更加堅定，於是能夠預知未來。云棲宏公（蓮池大師，明代高僧）聽說了這件事，斥責他說：『虞生（長孺）要墮入魔網了！』萬曆十一年（1583年）考中進士。在京城時，能預言未來之事，說晴說雨都很靈驗。聽到父親去世的訊息，悲痛欲絕。對僧孺說：『我與你不能好好地侍奉父親，將不能做人了。如果不入山修道，怎麼報答父母的恩情？』於是回家在父親的墳墓旁搭茅屋守孝三年。在宏公處受戒。每天早晨起床拜完墳墓后，就去云棲問法。著有《凈土四十八問》，內容在《云棲法匯》中。住在山裡時，每天用羹飯餵養獐子和兔子。老虎來了就呵斥趕走。守孝期滿后開始任職，擔任方司主事。不久后又告假回家。對僧孺說：『我如果不悟道，決不再出仕。要做陸法和（南北朝時僧人）那樣的人，也要做王伯安（明代學者王艮）那樣的人。』於是與僧孺一同前往天目山，在高峰死關前打坐。與僧孺約定說：『任你登山臨水，看我七日內證悟。』日夜鞭策自己，沒有絲毫懈怠。到二十一日仍然沒有開悟，非常疲倦，想要睡覺。忽然看見高峰禪師斬斷了他的左臂，頓時豁然開悟。跑去向云棲宏公印證，宏公說：『凡是睡醒的人，不脫下頭巾和衣服就又回到被窩裡，一定會再次睡著。迷途而醒悟的人，不去除裝飾就又親近污穢，一定會再次迷惑。火蓮容易枯萎，新竹容易折斷。你自己好好打算，不要因為一絲光明而阻礙了進修的道路。』於是勸他迴向凈土，以延續之前的因緣。長孺於是終身奉行。有人不相信念佛，（長孺）就告訴他們說：『自覺、覺他，覺行圓滿就叫做佛。唸佛的人唸的就是覺悟。唸唸不常覺，那麼唸唸……』 現代漢語譯本 貞（人名）。年少時與（僧孺）相識。在母親去世后，一同學習天臺止觀。長大后成為鄉里的老師。孩子們練習鼻觀，因此觸怒了主人，（長孺）也不在意。後來中了鄉試舉人，不久后在毗山教書。與同社的朋友誦讀《梁皇懺》。到第二天，云光進入屋柱，甘露沾濕墻壁，天上降下金粟、玄黍、沉水香。正值寒冬，各種花都開了。長孺感受到其中的靈異，修習禪定的意志更加堅定，於是能夠預知未來。云棲宏公（蓮池大師，明代高僧）聽說了這件事，斥責他說：『虞生（長孺）要墮入魔網了！』萬曆十一年（1583年）考中進士。在京城時，能預言未來之事，說晴說雨都很靈驗。聽到父親去世的訊息，悲痛欲絕。對僧孺說：『我與你不能好好地侍奉父親，將不能做人了。如果不入山修道，怎麼報答父母的恩情？』於是回家在父親的墳墓旁搭茅屋守孝三年。在宏公處受戒。每天早晨起床拜完墳墓后，就去云棲問法。著有《凈土四十八問》，內容在《云棲法匯》中。住在山裡時，每天用羹飯餵養獐子和兔子。老虎來了就呵斥趕走。守孝期滿后開始任職，擔任方司主事。不久后又告假回家。對僧孺說：『我如果不悟道，決不再出仕。要做陸法和（南北朝時僧人）那樣的人，也要做王伯安（明代學者王艮）那樣的人。』於是與僧孺一同前往天目山，在高峰死關前打坐。與僧孺約定說：『任你登山臨水，看我七日內證悟。』日夜鞭策自己，沒有絲毫懈怠。到二十一日仍然沒有開悟，非常疲倦，想要睡覺。忽然看見高峰禪師斬斷了他的左臂，頓時豁然開悟。跑去向云棲宏公印證，宏公說：『凡是睡醒的人，不脫下頭巾和衣服就又回到被窩裡，一定會再次睡著。迷途而醒悟的人，不去除裝飾就又親近污穢，一定會再次迷惑。火蓮容易枯萎，新竹容易折斷。你自己好好打算，不要因為一絲光明而阻礙了進修的道路。』於是勸他迴向凈土，以延續之前的因緣。長孺於是終身奉行。有人不相信念佛，（長孺）就告訴他們說：『自覺、覺他，覺行圓滿就叫做佛。唸佛的人唸的就是覺悟。唸唸不常覺，那麼唸唸……』
【English Translation】 Zhen (personal name). He and (Sengru) knew each other from a young age. After his mother's death, they studied Tiantai Zhi Guan (Tiantai meditation) together. When he grew up, he became a teacher in his village. The children practiced nasal observation, which offended the master, but (Changru) did not care. Later, he passed the provincial examination and soon taught in Bi Mountain. He and his fellow members recited the 'Liang Huang Repentance'. On the second day, the light of the clouds entered the pillars, and nectar moistened the walls. Golden millet, black millet, and agarwood fell from the sky. In the middle of winter, all kinds of flowers bloomed. Changru felt the spiritual wonder in it, and his will to practice meditation became more firm, so he was able to foresee the future. Yunqi Honggong (Master Lianchi, a prominent monk of the Ming Dynasty) heard about this and rebuked him, saying, 'Yu Sheng (Changru) is about to fall into the net of demons!' In the eleventh year of Wanli (1583 AD), he passed the Jinshi examination. When he was in the capital, he could predict future events, and his predictions about sunny and rainy weather were very accurate. Hearing the news of his father's death, he was overwhelmed with grief. He said to Sengru, 'You and I cannot serve our father well, and we will not be able to be human beings. If we do not enter the mountains to cultivate the Tao, how can we repay the kindness of our parents?' So he returned home and built a hut next to his father's grave to observe mourning for three years. He received the precepts from Honggong. Every morning after getting up and worshiping the grave, he would go to Yunqi to ask about the Dharma. He wrote 'Forty-eight Questions on Pure Land', which are contained in the 'Yunqi Dharma Collection'. When he lived in the mountains, he fed roe deer and rabbits with soup and rice every day. When tigers came, he would scold them away. After the mourning period expired, he began to serve as the chief secretary. Soon after, he asked for leave to return home again. He said to Sengru, 'If I do not attain enlightenment, I will never go out to serve again. I want to be like Lu Faho (a monk of the Northern and Southern Dynasties), and I also want to be like Wang Bo'an (a scholar of the Ming Dynasty).' So he and Sengru went to Tianmu Mountain and sat in front of the Gaofeng Death Barrier. He agreed with Sengru, saying, 'Let you climb mountains and wade through water, and see me attain enlightenment within seven days.' He spurred himself on day and night, without the slightest slack. After twenty-one days, he still had not attained enlightenment, and was very tired, wanting to sleep. Suddenly, he saw Zen Master Gaofeng cut off his left arm, and he suddenly became enlightened. He ran to Yunqi Honggong to verify his enlightenment, and Honggong said, 'Whoever wakes up from sleep, if he does not take off his headscarf and clothes and returns to the quilt, he will surely fall asleep again. Whoever wakes up from delusion, if he does not remove his adornments and approaches filth again, he will surely be deluded again. The fire lotus is easy to wither, and the new bamboo is easy to break. You should plan for yourself, and do not let a ray of light hinder the path of further cultivation.' So he advised him to dedicate himself to the Pure Land, in order to continue the previous cause. Changru then practiced it for the rest of his life. Someone did not believe in reciting the Buddha's name, and (Changru) told them, 'Self-awareness, awareness of others, and complete awareness are called Buddha. Those who recite the Buddha's name are reciting awareness. If you are not constantly aware in every thought, then every thought...' English version
常迷可乎。民止邦畿。鳥止邱隅。不止至善之地而止不善之地可乎。或問如何唸佛。曰。提醒正念。相續不斷而已。百千方便只一知字。唸唸無量光。何不可入佛知見。學人修道專求出離生死。唸唸無量壽。有何生死可出離。已而還官。遷主客司員外郎。改司勛。復乞歸。與僧孺日遊湖上。時宏公方坐南屏演圓覺經。募錢贖萬工池。立放生社。緇白數萬。伽陀之音震動川穀。一時清節之士多與其會。實長孺倡率之。嘗與僧孺放舟湖心。過三潭。僧孺慨然曰。此古放生池也。奈何為漁人所奪。長孺因謀復之。築堤架閣。為放生所。頃之入南屏山不出。僧孺亦隱靈鷲老焉(德園集附錄)。
黃平倩
名輝。四川南充人。萬曆十七年進士。與陶周望同官編修。並學出世法。中年妻死。不復娶。一夕夢登寶塔。同年友焦弱候贈一卷書。視之乃云棲戒殺文也。覺而持不殺戒。得俸錢輒買生物放之。刻云棲文施諸鄉里。已而上書云棲。稱弟子。篤志凈業。自書座右云。心凈則佛土凈。不凈三業。滿中穢惡。何由往生。然非常常覺照。痛與一刀兩段。三業可得凈耶。云棲聞而善之曰。誠如是。凈之又凈。凈極光通達自性。彌陀不求而獲矣。平倩故嘗受五戒。至是又請云棲遙受菩薩戒。嘗見一蜘蛛。為誦佛號。蜘蛛良久立
【現代漢語翻譯】 現代漢語譯本： 常常迷惑嗎？百姓安居在都城，鳥兒棲息在山丘角落。不住在至善之地卻停留在不善之地可以嗎？有人問如何唸佛，回答說：『提醒自己保持正念，相續不斷而已。』百千種方便法門，只需明白一個『知』字。唸唸都是無量光（Amitabha 的光明），為何不能進入佛的知見？學佛之人修道，專門求出離生死，唸唸都是無量壽（Amitabha 的壽命），有什麼生死可以出離？之後他回到官府，升任主客司員外郎，后改任司勛。再次請求辭官回家，與僧孺每天在湖上游玩。當時宏公正在南屏山宣講《圓覺經》，募捐贖回萬工池，設立放生社，僧人和俗人有數萬人，唸誦伽陀的聲音震動山谷。一時清廉有節之士大多參與其中，實際上是張實長孺倡導發起的。他曾與僧孺一同在湖心泛舟，經過三潭，僧孺感慨地說：『這裡是古代的放生池啊，怎麼被漁人奪走了？』張實長孺因此謀劃恢復它，修築堤壩，架設樓閣，作為放生的地方。不久之後，他進入南屏山不再出來，僧孺也隱居在靈鷲山養老。（德園集附錄）
黃平倩（人名）
名諱是輝。四川南充人。萬曆十七年（1589年）進士。與陶周望同在翰林院任職，一同學習出世之法。中年妻子去世后，不再娶妻。一天晚上夢見登上寶塔，同年考中的朋友焦弱候贈送給他一卷書，看后才知道是云棲（云棲袾宏，明代高僧）的《戒殺文》。醒來后便持不殺生戒，得到俸祿就購買生物放生。刻印《云棲戒殺文》施捨給鄉里。之後上書給云棲，自稱弟子，堅定修習凈土法門。自己書寫座右銘說：『心清凈則佛土清凈，不清凈身口意三業，心中充滿污穢邪惡，如何能夠往生？』然而如果不是常常覺察觀照，痛下決心，徹底斷除，三業能夠清凈嗎？云棲（云棲袾宏，明代高僧）聽后讚許地說：『確實如此。清凈之後還要更加清凈，清凈到極點，光明自然通達自性，阿彌陀佛（Amitabha）不用祈求也會獲得。』黃平倩（人名）之前曾經受過五戒，到這時又請求云棲（云棲袾宏，明代高僧）遙授菩薩戒。曾經看見一隻蜘蛛，為它誦唸佛號，蜘蛛很久站立不動。
【English Translation】 English version: Is one often confused? The people dwell in the capital, and the birds rest in the corners of the hills. Is it acceptable not to dwell in the place of ultimate goodness but to dwell in the place of evil? Someone asked how to practice Buddha-Recitation (Nianfo), and the answer was: 'Reminding oneself to maintain right mindfulness, continuously and without interruption.' Among the hundreds and thousands of expedient methods, one only needs to understand the word 'knowing'. With every thought being immeasurable light (Amitabha's light), why can't one enter the Buddha's knowledge and vision? Those who study Buddhism and cultivate the Way specifically seek to escape birth and death, but with every thought being immeasurable life (Amitabha's lifespan), what birth and death is there to escape? Afterwards, he returned to the government, was promoted to Vice Director of the Bureau of Receptions, and later transferred to the Bureau of Meritorious Service. He again requested to resign and return home, spending his days playing on the lake with Sengru. At that time, Master Hong was lecturing on the Śūraṅgama Sūtra at South Screen Mountain, raising funds to redeem the Ten Thousand Labor Pond and establish a life-release society. Tens of thousands of monks and laypeople participated, and the sound of gāthās (verses) shook the valleys. Many upright and virtuous scholars of the time participated in the gathering, which was actually initiated by Zhang Shiru. He once boated on the lake with Sengru, passing by the Three Pools, and Sengru said with emotion: 'This is an ancient life-release pond. How has it been seized by fishermen?' Zhang Shiru therefore planned to restore it, building dikes and pavilions as a place for life release. Soon after, he entered South Screen Mountain and never came out, and Sengru also retired to Lingjiu Mountain to live out his days. (Appendix to the Collected Works of Deyuan)
Huang Pingqian (person's name)
His given name was Hui. He was from Nanchong, Sichuan. He became a jinshi (successful candidate in the highest imperial examinations) in the seventeenth year of the Wanli era (1589). He and Tao Zhouwang served as editors in the Hanlin Academy and studied the Dharma of transcending the world together. After his wife died in middle age, he did not remarry. One night, he dreamed of ascending a pagoda. His friend Jiao Ruohou, who had passed the examinations in the same year, gave him a scroll of writings. Upon inspection, it turned out to be Yunqi Zhuhong's (a prominent monk of the Ming Dynasty) 'Essay on Abstaining from Killing'. Upon awakening, he observed the precept of non-killing. He used his salary to buy living beings and release them. He engraved Yunqi's essay and distributed it to his hometown. Later, he wrote to Yunqi, calling himself a disciple, and was determined to cultivate the Pure Land practice. He wrote a motto for himself to place beside his seat, saying: 'If the mind is pure, then the Buddha-land is pure. If the three karmas of body, speech, and mind are impure, and the mind is full of filth and evil, how can one be reborn?' However, if one does not constantly observe and reflect, and make a firm resolution to completely cut off [evil], can the three karmas be purified? Yunqi (Yunqi Zhuhong, a prominent monk of the Ming Dynasty) heard this and praised him, saying: 'Indeed, it is so. After purification, one must purify even more. When purification reaches its extreme, the light will naturally penetrate and reach one's self-nature, and Amitabha (Amitabha) will be attained without seeking.' Huang Pingqian (person's name) had previously received the Five Precepts, and at this time, he requested Yunqi (Yunqi Zhuhong, a prominent monk of the Ming Dynasty) to remotely transmit the Bodhisattva Precepts. He once saw a spider and recited the Buddha's name for it. The spider stood still for a long time.
化。為建小塔。作文志之。友人范子喬請書戒殺卷。攜過武當。其從者探其囊。棄卷龍湫中。子喬求之。遇神龜引路。復得之。而卷不濡。尋以少詹事乞歸。遨遊山水。間與衲子酬酢。或欲薦起之。有忌者上章言詞官。結社談禪。與方外為侶。不當復玷廊廟。遂老於家(明文偶鈔．云棲法匯)。
莊復真
名廣還。浙江桐鄉人。少為儒。已而學醫。年四十餘頗厭世事。遂從事養生術。久之致疾。乃喟然曰。吾獨不能為天地間一間人乎。遂構小園。疊石樹花木嘯歌其中。一日睹花開落。悟身無常。即毀園閉關坐禪。取金剛諸經誦之。偶出遊杭州。遇一翁與之語學佛。翁曰。子學佛。誰所師。曰未也。翁曰子不讀柳子厚服氣書乎。云棲有蓮池禪師者。近在此。盍往師之。應曰諾。遂徒步詣云棲。謁蓮池蓮池。授以唸佛法。遂受五戒。歸家日課阿彌陀佛五萬聲。未半載心地寂然。年八十再詣云棲受菩薩戒。歸老於家。居常病其鄉人不知正法。多宗邪教。閱凈土諸經論。掇其語要名曰凈土資糧集。以導眾信。鄉人從而化焉(凈土資糧序)。
鮑性泉
名宗肇。紹興山陰人。家世信佛。性泉既冠斷葷酒。能覆誦法華．楞嚴二經。日每一週。其父命鬻楮于嘉興。怒其折閱。罰之跪。良久起。則已默轉楞嚴
【現代漢語翻譯】 現代漢語譯本：有人建造小塔，並撰寫碑文記錄此事。他的朋友范子喬請求他書寫戒殺的經卷，攜帶經卷前往武當山。范子喬的隨從翻找他的袋子，將經卷丟棄在龍湫中。范子喬尋找經卷，遇到神龜引路，最終尋回經卷，而經卷沒有被水浸濕。不久之後，他以少詹事的身份請求告老還鄉，遊覽山水，偶爾與僧人酬唱應答。有人想要推薦他重新出仕，但有嫉妒他的人上書彈劾，說他身為詞官，結社談禪，與方外之人為伍，不應該再玷污朝廷。於是他就在家終老。（明文偶鈔．云棲法匯）
莊復真（生卒年不詳）
名廣還，浙江桐鄉人。年輕時學習儒學，後來學習醫學。四十多歲時，頗為厭倦世事，於是從事養生之術。時間久了，得了疾病。於是感嘆道：『難道我不能成為天地間一個閑散之人嗎？』於是建造小園，堆疊石頭，種植花木，在其中嘯歌。一天，看到花開花落，領悟到人生無常，隨即毀掉園子，閉關坐禪，取金剛經等經典誦讀。一次外出遊玩杭州，遇到一位老翁與他談論學佛之事。老翁問：『您學佛，師從何人？』回答說：『沒有老師。』老翁說：『您沒有讀過柳宗元的《服氣書》嗎？云棲寺有蓮池禪師（云棲蓮池，1535-1615）在此，您可以前去拜他為師。』莊復真回答說：『好的。』於是徒步前往云棲寺，拜見蓮池禪師（云棲蓮池，1535-1615）。蓮池禪師（云棲蓮池，1535-1615）傳授他念佛法門，於是他受了五戒。回家后，每天唸誦阿彌陀佛五萬聲。不到半年，心地寂然。八十歲時，再次前往云棲寺受菩薩戒。晚年在家，常常為鄉人不瞭解正法而擔憂，他們大多信奉邪教。於是閱讀凈土諸經論，摘取其中的重要語句，命名為《凈土資糧集》，用來引導眾人信仰。鄉人因此而受到教化。（凈土資糧序）
鮑性泉（生卒年不詳）
名宗肇，紹興山陰人。家世代信佛。鮑性泉成年後，斷絕葷腥酒肉。能夠背誦《法華經》、《楞嚴經》二經，每天誦讀一遍。他的父親命令他在嘉興賣紙，因為他折損了紙張，懲罰他跪著。過了很久，他站起來，就已經默默地背誦《楞嚴經》了。
【English Translation】 English version: Someone built a small pagoda and wrote an inscription to record the event. His friend, Fan Ziqiao, asked him to write a scroll on abstaining from killing, and carried the scroll to Mount Wudang. Fan Ziqiao's follower searched his bag and discarded the scroll in Longqiu. Fan Ziqiao searched for the scroll and encountered a divine turtle leading the way, eventually recovering the scroll, which was not wet. Soon after, he requested to retire as Shaozhanshi (a junior official title) and traveled through mountains and rivers, occasionally exchanging poems with monks. Someone wanted to recommend him to re-enter officialdom, but someone who was jealous of him submitted a memorial impeaching him, saying that as a Ciguān (official in charge of drafting documents), he formed a society to discuss Chan Buddhism and associated with people outside the secular world, and should not defile the court again. So he spent his old age at home. (Ming Wen Ou Chao. Yunqi Dharma Collection)
Zhuang Fuzhen (dates unknown)
Named Guanghuan, a native of Tongxiang, Zhejiang. He studied Confucianism in his youth, and later studied medicine. In his forties, he became quite weary of worldly affairs, so he engaged in the art of nourishing life. After a long time, he became ill. Then he sighed and said, 'Can I not be a free man between heaven and earth?' So he built a small garden, piled up rocks, planted flowers and trees, and sang in it. One day, seeing the flowers bloom and fall, he realized the impermanence of life, and immediately destroyed the garden, closed himself in a room for meditation, and recited the Diamond Sutra and other scriptures. Once, he went out to Hangzhou and met an old man who talked to him about studying Buddhism. The old man asked, 'You study Buddhism, who do you learn from?' He replied, 'I have no teacher.' The old man said, 'Have you not read Liu Zongyuan's 'Book on Qi Cultivation'? Zen Master Lianchi (Yunqi Lianchi, 1535-1615) of Yunqi Temple is here, you can go and take him as your teacher.' Zhuang Fuzhen replied, 'Okay.' So he walked to Yunqi Temple and visited Zen Master Lianchi (Yunqi Lianchi, 1535-1615). Zen Master Lianchi (Yunqi Lianchi, 1535-1615) taught him the method of reciting the Buddha's name, and then he took the five precepts. After returning home, he recited Amitabha Buddha's name 50,000 times a day. In less than half a year, his mind became peaceful. At the age of eighty, he went to Yunqi Temple again to receive the Bodhisattva precepts. In his later years, he was often worried that the people in his hometown did not understand the true Dharma, and most of them believed in heretical religions. So he read the Pure Land scriptures and treatises, and extracted the important words, naming it 'Collection of Pure Land Resources', to guide the faith of the people. The people of the village were thus enlightened. (Preface to the Collection of Pure Land Resources)
Bao Xingquan (dates unknown)
Named Zongzhao, a native of Shanyin, Shaoxing. His family had believed in Buddhism for generations. After Bao Xingquan came of age, he abstained from meat and alcohol. He was able to recite the two scriptures, the Lotus Sutra and the Shurangama Sutra, once a day. His father ordered him to sell paper in Jiaxing, and because he damaged the paper, he was punished to kneel. After a long time, he stood up and had already silently recited the Shurangama Sutra.
竟矣。嘗從紫柏．散木諸老師游。晚而皈心云棲。篤志凈業。兼肆力于方山。合論永明宗鏡錄諸書。信解通利。自號天鼓居士。著書曰天樂鳴空。其自序云。華嚴有言。若有眾生一念信入毗盧法界。縱以惡業墮阿鼻地獄。毗盧放光觸其身份。應念命隕即生兜率。化為天子受無量樂。正樂之頃忽有天鼓自空而鳴。告諸天子。此樂虛妄不久壞滅。慎勿貪著當念無常。諸天聞已頓悟無生。即證果位。蓋毗盧之光熾然常放。無間無別。而地獄眾生未必盡出。其出者乃往昔曾與毗盧有緣。一念信入法界者耳。是知此光不住毗盧不住於我。非我非渠了無處所。故得應念脫苦。既離地獄復耽天樂。樂久無常衰相現前。乃聞天鼓如是激揚。即超十地。而此天鼓亦無所從。但有音聲了無形質。雖無形質常自空鳴。是故號之為無依知印法門。妙矣哉無依知印也。吾越有山名曰鵝鼻。古寶掌千歲和尚所居。登其巔者每聞空中樂聲嘹亮。皆謂天帝作樂。故號天樂鄉。噫天樂即天鼓也。天鼓即無依智印法門。即毗盧法界之光。既入無依智印法門。則天鼓轟轟天樂鏗鏗。不捨晝夜遍界全聞。予復撾之。欲警昏蒙。雖形言跡。出處無從。以故假號天鼓居士。而名此集為天樂鳴空。臨終囑其子治齋。邀法侶王季常．戴升之．徐春門等。及緇衣數人至。同
【現代漢語翻譯】 現代漢語譯本： 他結束了遊歷生涯。曾經跟隨紫柏（明代高僧）和散木等老師學習。晚年皈依云棲寺（位於杭州），專心修習凈土法門，同時努力研究方山（地名）的著作，綜合研究永明延壽禪師的《宗鏡錄》等書籍，對其中的信解融會貫通。自號天鼓居士，著有《天樂鳴空》一書。他在自序中寫道：『《華嚴經》中說，如果有眾生一念之間信入毗盧法界（宇宙萬法的本體），即使因為惡業墮入阿鼻地獄（八大地獄中最苦之處），毗盧佛（釋迦牟尼佛的法身）也會放出光明照觸他的身軀，使其應念命終，立即往生兜率天（彌勒菩薩的凈土），化生為天子，享受無量的快樂。正在享受快樂的時候，忽然有天鼓從空中鳴響，告誡諸天子，這種快樂是虛妄的，不會長久，終將壞滅，千萬不要貪戀執著，應當憶念無常。諸天聽到后，頓時領悟無生之理，立即證得果位。』 『大概是毗盧佛的光明熾盛，恒常照耀，沒有間斷，沒有分別。但是地獄的眾生未必都能脫離苦難，能夠脫離苦難的，都是往昔曾經與毗盧佛結下緣分，一念之間信入法界的人。由此可知，這光明不住在毗盧佛那裡，也不住在我的身上，非我非他，了無處所，所以能夠應念脫離苦難。既然脫離了地獄，又沉溺於天上的快樂。快樂長久之後，無常衰敗的景象顯現，才聽到天鼓這樣激揚警醒，立即超越十地（菩薩修行的十個階段）。而這天鼓也沒有來處，只有音聲，沒有形質。雖然沒有形質，卻常常從空中鳴響。所以稱之為無依知印法門。多麼玄妙啊，無依知印！』 『我的家鄉越地（浙江紹興一帶）有座山名叫鵝鼻山，是古代寶掌千歲和尚（唐代高僧）居住的地方。登上山頂的人常常聽到空中傳來嘹亮的音樂聲，都認為是天帝在演奏音樂，所以稱之為天樂鄉。唉，天樂就是天鼓，天鼓就是無依智印法門，就是毗盧法界的光明。既然進入無依智印法門，那麼天鼓轟鳴，天樂鏗鏘，不分晝夜，遍滿整個法界都能聽到。我再次敲擊天鼓，想要警醒那些昏昧無知的人。雖然有形跡言語，但其來處去處卻無從尋覓。因此假託為天鼓居士，並將這部著作命名為《天樂鳴空》。』 臨終時，他囑咐兒子準備齋飯，邀請法侶王季常、戴升之、徐春門等人，以及幾位僧人前來，一同...
【English Translation】 English version: He ended his travels. He had studied with teachers such as Zibo (a prominent monk of the Ming Dynasty (1368-1644)) and Sanmu. In his later years, he converted to Yunqi Temple (located in Hangzhou), dedicated himself to the Pure Land practice, and also devoted himself to the study of Fangshan's (a place name) works, comprehensively studying Yongming Yanshou's 'Zongjinglu' and other books, thoroughly understanding the faith and interpretations within them. He called himself Layman Tiangu (Sky Drum), and authored the book 'Tianle Mingkong' (Heavenly Music Resounding in the Sky). In his preface, he wrote: 'The Avatamsaka Sutra says that if there are sentient beings who, in a single thought, enter the Vairocana Dharmadhatu (the essence of all phenomena in the universe), even if they fall into Avici Hell (the most painful of the eight great hells) due to evil karma, Vairocana Buddha (the Dharmakaya, or body of essence, of Shakyamuni Buddha) will emit light that touches their bodies, causing them to immediately die and be reborn in Tushita Heaven (the Pure Land of Maitreya Bodhisattva), transforming into a deva (heavenly being) and enjoying immeasurable happiness. While enjoying this happiness, suddenly a heavenly drum sounds from the sky, warning the devas that this happiness is illusory, will not last long, and will eventually perish. They should not be greedy or attached to it, but should remember impermanence. Upon hearing this, the devas immediately realize the principle of non-origination and immediately attain the fruit of enlightenment.' 'It is probably because the light of Vairocana Buddha is blazing and constantly shining, without interruption or distinction. However, not all beings in hell can escape suffering. Those who can escape are those who had a karmic connection with Vairocana Buddha in the past and entered the Dharmadhatu in a single thought. From this, we know that this light does not dwell in Vairocana Buddha, nor does it dwell in my body. It is neither me nor him, and has no fixed location. Therefore, it can immediately escape suffering. Having escaped hell, they indulge in heavenly pleasures. After a long time of pleasure, the signs of impermanence and decay appear, and they hear the heavenly drum sounding such a stirring warning, immediately transcending the ten bhumis (the ten stages of a Bodhisattva's practice). And this heavenly drum has no origin, only sound, without form or substance. Although it has no form or substance, it constantly sounds from the sky. Therefore, it is called the Dharma Gate of Unreliant Wisdom Seal. How wonderful, the Unreliant Wisdom Seal!' 'In my hometown of Yue (the area around Shaoxing, Zhejiang), there is a mountain called Goose Nose Mountain, where the ancient monk Baoshou, who lived for a thousand years (a prominent monk of the Tang Dynasty (618-907)), resided. Those who climb to the top of the mountain often hear bright music in the air, and they all believe that the Emperor of Heaven is playing music, so it is called the Village of Heavenly Music. Alas, heavenly music is heavenly drum, and heavenly drum is the Dharma Gate of Unreliant Wisdom Seal, which is the light of the Vairocana Dharmadhatu. Since entering the Dharma Gate of Unreliant Wisdom Seal, the heavenly drum booms and the heavenly music clangs, day and night, and can be heard throughout the entire realm. I strike the heavenly drum again, wanting to awaken those who are ignorant and confused. Although there are traces of form and speech, its origin and destination cannot be found. Therefore, I pretend to be Layman Tiangu (Sky Drum), and name this collection 'Tianle Mingkong' (Heavenly Music Resounding in the Sky).' On his deathbed, he instructed his son to prepare a vegetarian meal and invited his Dharma companions Wang Jichang, Dai Shengzhi, Xu Chunmen, and several monks to come together...
聲誦西方佛號。日西時忽合掌謝眾曰。與諸君永別矣。遂趺坐而化。他所著書甚具。皆不傳。其天樂鳴空刻入徑山大藏中(天樂鳴空序)。
知歸子曰。經言雖知諸佛國及與眾生空。而常修凈土。教化于眾生。南泉亦言。平常心是道。智者領得南泉意旨。唸唸趨向而無趨向。唸唸觀空不作空解。若諸居士者。其庶幾乎。 卍新續藏第 88 冊 No. 1646 居士傳
居士傳四十三
李卓吾傳
李卓吾。名贄。泉州晉江人。嘉靖間領鄉薦為教官。萬曆初歷南京刑部主事。出為姚安知府。卓吾風骨孤峻。善觸人。其學不守繩轍。出入儒佛之間。以空宗為歸。於時諸老師獨推龍溪王先生。近溪羅先生嘗從之論學。又嘗與耿天臺．鄧石陽遺書辨難。反覆萬餘言。抉摘世儒情偽。發明本心。剝膚見骨。在姚安自治清苦。為政舉大體。往往喜與衲子游處。常住伽藍。判事而事辦。是時上官嚴刻。吏民多不安。卓吾言曰。邊方雜夷。法難盡執。日過一日。與軍民共享太平足矣。仕於此者攜家萬里而來。動以過失狼狽去。尤不可不念之。但有一長即為賢者。豈容備責耶。居三年以病告。不許。遂入雞足山閱藏經不出。御史劉維疏令致仕。遂客居黃安。旋至麻城龍潭湖上。剃髮去冠服。即所居為禪院
【現代漢語翻譯】 現代漢語譯本 誦唸西方阿彌陀佛的名號。有一天接近傍晚的時候，他忽然合掌向眾人告別說：『我要和各位永遠告別了。』於是盤腿坐化。他所寫的書很多，但都沒有流傳下來。只有《天樂鳴空序》被刻入徑山大藏經中。
知歸子說：『經書上說，雖然知道諸佛國土以及眾生皆是空性，但仍然要常常修習凈土，教化眾生。』南泉普愿禪師也說：『平常心就是道。』智者能夠領會南泉禪師的意旨，唸唸趨向卻又無所趨向，唸唸觀空卻又不作空性的解釋。如果各位居士能夠這樣，那就差不多了。
居士傳四十三
李卓吾傳
李卓吾，名李贄（字卓吾），是泉州晉江人。在嘉靖年間（1521年-1566年）考中舉人，擔任教官。萬曆初年（1573年），歷任南京刑部主事，后外放為姚安知府。李卓吾風骨孤傲剛正，喜歡冒犯別人。他的學問不拘泥於常規，出入于儒家和佛家之間，以空宗為歸宿。當時很多讀書人都推崇龍溪王陽明先生。近溪羅汝芳先生曾經跟隨他討論學問。李贄還曾經與耿定向、鄧以贊遺書辯論，反覆辯論萬餘字，揭露世俗儒生的虛偽，闡明本心，深刻透徹。在姚安，他生活清貧，為政抓住大綱。常常喜歡與僧人交往，常住在寺廟裡。處理政事效率很高。當時上官嚴厲苛刻，官吏百姓大多感到不安。李卓吾說：『邊遠地區混雜著少數民族，法律難以完全執行。只要一天比一天過得好，與軍民共享太平就足夠了。』到這裡做官的人，攜家帶口遠道而來，動不動就因為過失而狼狽離去，尤其不能不為他們著想。只要有一個優點就是賢能的人，怎麼能求全責備呢？』在姚安做了三年知府，以生病為由請求離職，沒有被批準。於是進入雞足山閱讀藏經，不再出來。御史劉維上疏請求讓他致仕，於是客居在黃安，不久又到麻城龍潭湖上，剃髮去除冠帽服裝，將所居住的地方改為禪院。
【English Translation】 English version He chanted the name of Amitābha Buddha of the Western Pure Land. One day, near sunset, he suddenly put his palms together, bid farewell to everyone, saying, 'I am now parting with you all forever.' Then he sat in the lotus position and passed away. He wrote many books, but none of them were passed down. Only his 'Preface to the Sound of Heavenly Music in the Sky' was engraved into the Jingshan Tripitaka.
Zhigui Zi said, 'The sutras say, 'Although knowing that all Buddha lands and sentient beings are empty, one should still constantly cultivate the Pure Land and teach sentient beings.' Nanquan also said, 'Ordinary mind is the Way.' Wise people can understand Nanquan's intent, constantly moving towards it yet without moving towards anything, constantly contemplating emptiness yet without interpreting it as emptiness. If all lay practitioners can do this, then they are almost there.
Biographies of Lay Practitioners, Forty-third
Biography of Li Zhuowu
Li Zhuowu (Li Zhi), whose courtesy name was Zhuowu, was a native of Jinjiang, Quanzhou. During the Jiajing period (1521-1566), he passed the provincial examination and became an education official. In the early Wanli period (1573), he successively served as a principal officer in the Ministry of Justice in Nanjing, and later was appointed as the prefect of Yao'an. Li Zhuowu had a solitary and upright character, and he liked to offend people. His learning was not bound by conventions, and he moved between Confucianism and Buddhism, taking the doctrine of emptiness as his ultimate refuge. At that time, many scholars admired Master Wang Yangming of Longxi. Master Luo Rufang of Jinxi had once followed him to discuss learning. Li Zhi had also exchanged letters with Geng Dingxiang and Deng Yizan, debating back and forth for over ten thousand words, exposing the hypocrisy of worldly Confucians and elucidating the original mind, revealing the truth to the bone. In Yao'an, he lived a simple and frugal life, and he grasped the essentials in governing. He often liked to associate with monks and often stayed in monasteries. He handled official affairs with great efficiency. At that time, the superiors were strict and harsh, and most officials and people felt uneasy. Li Zhuowu said, 'The border areas are mixed with ethnic minorities, and the law is difficult to fully enforce. As long as we live better day by day and share peace with the military and civilians, that is enough.' Those who come here to serve as officials bring their families from afar, and they are often forced to leave in disgrace because of mistakes, so we must especially consider them. As long as they have one strength, they are virtuous people, so how can we demand perfection?' After serving as the prefect of Yao'an for three years, he requested to resign due to illness, but his request was not approved. So he entered Chicken Foot Mountain to read the Tripitaka and did not come out again. The censor Liu Wei submitted a memorial requesting that he be allowed to retire, so he lived as a guest in Huang'an, and soon after went to Longtan Lake in Macheng, shaved his head and removed his official hat and robes, and converted his residence into a Zen monastery.
。居常與侍者論出家事曰。世間有三等人宜出家。其一如莊周．梅福之徒。以生為我梏。形為我辱。智為我毒。灼然見身世如贅瘤。然不得不棄官隱者一也。其一如嚴光．阮籍．陳摶．邵雍之徒。茍不得比于傅說之遇高宗。太公之遇文王。管仲之遇桓公。孔明之遇先主。則寧隱毋出。亦其一也。又其一者陶淵明是也。亦愛富貴。亦苦貧窮。苦貧窮故以乞食為恥而曰。叩門拙言辭。愛富貴故求為彭澤令。然無奈其不肯折腰。何是以八十日便賦歸去也。此又其一也。侍者進曰。先生於三者何居。卓吾曰。卓哉莊周．梅福之見。我無是也。待知己之主而後出。必具蓋世才。我亦無是也。其陶公乎。夫陶公清風被千古。余何人而敢云庶幾焉。然其一念真實。不欲受世間管束。則偶與之同也。卓吾喜接人。來問學者無論緇白。披心酬對。風動黃麻間。時有女人來聽法。或言女人見短不堪學道。卓吾曰。人有男女。見亦有男女乎。且彼為法來者。男子不如也。既而麻黃間士大夫皆大噪。斥為左道惑眾。欲逐去之。卓吾笑曰。吾誠左道耶。即加冠可也。遂服其舊服。御史馬經綸嘗往問易義。大服事以師禮奉之。入黃檗山。旋御以北館。于通州復為言官所劾。下詔獄。獄成。勒歸原籍。卓吾曰。吾年七十六。死耳何以歸為。奪刀自剄死
【現代漢語翻譯】 現代漢語譯本：李贄（Li Zhi）常常和侍者談論出家的事情，他說：『世間有三種人適合出家。第一種就像莊周（Zhuang Zhou）、梅福（Mei Fu）這樣的人，認為生存是束縛我的枷鎖，形體是我的恥辱，智慧是毒害我的東西。他們清楚地看到身處世間就像長了多餘的瘤子，所以不得不拋棄官位隱居，這是第一種。第二種就像嚴光（Yan Guang）、阮籍（Ruan Ji）、陳摶（Chen Tuan）、邵雍（Shao Yong）這樣的人，如果不能像傅說（Fu Yue）遇到高宗（Gao Zong）（商朝君主），姜太公（Jiang Taigong）遇到周文王（Zhou Wenwang），管仲（Guan Zhong）遇到齊桓公（Qi Huangong），諸葛亮（Zhuge Liang）遇到劉備（Liu Bei）一樣，那麼寧願隱居也不出來做官，這也是一種。還有一種就是陶淵明（Tao Yuanming）。他也喜歡榮華富貴，也厭惡貧窮困苦。因為厭惡貧窮困苦，所以認為乞討食物是可恥的，說『叩門說話很笨拙』。因為喜歡榮華富貴，所以謀求當彭澤（Pengze）縣令。然而又無可奈何地不肯彎腰屈服，為什麼只做了八十天就寫《歸去來兮辭》呢？這又是另外一種。』 侍者問道：『先生您屬於這三種人中的哪一種呢？』李贄（Li Zhi）說：『莊周（Zhuang Zhou）、梅福（Mei Fu）的見解非常高明，我沒有他們那樣的境界。等待了解自己的賢明君主才肯出仕，而且必須具備蓋世的才能，我也不是這樣的人。至於陶淵明（Tao Yuanming）嗎？陶淵明（Tao Yuanming）的清高風尚流傳千古，我算什麼人，怎麼敢說和他差不多呢？然而他那一份真實的想法，不願受到世俗的管束，這一點我偶爾和他相同。』 李贄（Li Zhi）喜歡接待人，來請教的學者不論是僧人還是俗人，他都坦誠地回答。他的講學之風傳遍黃麻（Huangma）山間。有時有女人來聽法，有人說女人見識短淺，不適合學道。李贄（Li Zhi）說：『人有男女之分，難道見識也有男女之分嗎？況且她們是爲了求法而來，有些男子還不如她們。』不久，黃麻（Huangma）山間的士大夫們都大聲喧譁，斥責他為邪門歪道，迷惑眾人，想要趕走他。李贄（Li Zhi）笑著說：『我真的是邪門歪道嗎？如果戴上官帽就可以了嗎？』於是穿上他以前的官服。御史馬經綸（Ma Jinglun）曾經去向他請教《易經》的道理，非常佩服他，以對待老師的禮節侍奉他。後來他進入黃檗（Huangbo）山，又被朝廷安排到北館居住。在通州（Tongzhou）又被言官彈劾，被下令關進監獄。判決結果是，勒令他返回原籍。李贄（Li Zhi）說：『我七十六歲了，死了罷了，還回哪裡去呢？』於是奪過刀自刎而死。（萬曆三十年，公元1602年）
【English Translation】 English version: Li Zhi often discussed the matter of becoming a monk with his attendant, saying: 'There are three types of people in the world who are suitable for becoming monks. The first type is like Zhuang Zhou and Mei Fu, who consider life as a shackle, the body as a disgrace, and wisdom as a poison. They clearly see being in the world as having an extra tumor, so they have no choice but to abandon their official positions and live in seclusion, this is the first type. The second type is like Yan Guang, Ruan Ji, Chen Tuan, and Shao Yong, who, if they cannot be compared to Fu Yue meeting Gao Zong (a Shang Dynasty ruler), Jiang Taigong meeting King Wen of Zhou, Guan Zhong meeting Duke Huan of Qi, or Zhuge Liang meeting Liu Bei, would rather live in seclusion than come out to serve as officials, this is also one type. And then there is Tao Yuanming. He also loved wealth and honor, and also hated poverty and hardship. Because he hated poverty and hardship, he considered begging for food to be shameful, saying 'Knocking on the door, my words are clumsy.' Because he loved wealth and honor, he sought to be the magistrate of Pengze County. However, he helplessly refused to bow down, why did he write 'The Return' after only eighty days? This is another type.' The attendant asked: 'Which of these three types does the master belong to?' Li Zhi said: 'The views of Zhuang Zhou and Mei Fu are very brilliant, I do not have their realm. Waiting for a wise ruler who understands me before serving, and also possessing world-class talent, I am not that kind of person either. As for Tao Yuanming? Tao Yuanming's noble character has been passed down for thousands of years, who am I to dare say that I am similar to him? However, that one true thought of his, not wanting to be controlled by the world, in this point I occasionally agree with him.' Li Zhi liked to receive people, and whether the scholars who came to ask for advice were monks or laypeople, he would answer them sincerely. His teaching style spread throughout the Huangma Mountains. Sometimes women came to listen to the Dharma, and some people said that women's knowledge was shallow and they were not suitable for learning the Way. Li Zhi said: 'People have male and female distinctions, does knowledge also have male and female distinctions? Moreover, they come to seek the Dharma, and some men are not as good as them.' Soon, the scholar-officials in the Huangma Mountains all clamored, denouncing him as a heretic, bewitching the public, and wanting to drive him away. Li Zhi smiled and said: 'Am I really a heretic? If wearing an official hat will solve the problem, then so be it?' So he put on his old official uniform. The censor Ma Jinglun once went to him to ask about the principles of the Book of Changes, and greatly admired him, serving him with the etiquette of a teacher. Later, he entered Huangbo Mountain, and was arranged by the court to live in the North Pavilion. In Tongzhou, he was again impeached by the officials, and was ordered to be imprisoned. The verdict was to order him to return to his place of origin. Li Zhi said: 'I am seventy-six years old, I would rather die, where would I return to?' Then he seized a knife and committed suicide. (Wanli 30th year, 1602 AD)
。經綸備禮殮之。葬于通州北門外(明文偶鈔．溫陵外紀)。
知歸子曰。予始觀卓吾居士論古之書。駭其言跡。其行事動為世詬病。以為居士實自取之也。既而讀居士論學書。服之。嗚呼若居士者。可謂知本者與。居士既出家。不受戒。無何又反冠服。其戲耶。其有激而為此耶。則予不足以知之矣。
汪大紳云。卓吾努目。允初低眉。以低眉人寫努目人。眼光忽如巖下電。此知歸子所謂落落自喜者與。
羅臺山云。古之傷心人別有懷抱。吾與卓吾先生亦云○中間一段。無古無今。蒼莽悲懷。恰好閑中。磕著痛處。觸著奇癢難奈處。借一段冷語消釋。觀者切勿認作實話。鈍置卓吾。鈍置知歸。吾今日讀此。乃見卓吾先生可敬處。可愛處。吾今日讀此乃如讀屈子天問。讀莊子天下篇。讀枚叔七發。 卍新續藏第 88 冊 No. 1646 居士傳
居士傳四十四
管楊陶焦唐瞿傳
管登之
名志道。太倉人。學者稱東溟先生。為諸生。篤學力行。隆慶初知府蔡公建中吳書院。以登之為師。集諸生講學。嘗曰。世必有遁世不見知而不悔之志。而後可以載道。必有行一不義殺一不辜而得天下不為之力。而後可以立身。聞者竦然。五年舉進士。除南京兵部職。方司主事。以
【現代漢語翻譯】 經綸完備后，按照禮儀入殮，安葬于通州北門外（出自《明文偶鈔·溫陵外紀》）。
知歸子說：我最初看李卓吾（居士名號，意為不隨波逐流的隱士）評論古籍的書，震驚於他的言論和事蹟。他的行為舉止常為世人詬病，我認為這是他自找的。後來讀了他的論學之書，便心悅誠服。唉，像李卓吾這樣的人，可以稱得上是明白根本的人了吧。李卓吾既已出家，卻不受戒律約束，不久又恢復了官服，這究竟是遊戲之舉，還是有什麼激憤而為之呢？這我就不得而知了。
汪大紳說：李卓吾怒目而視，允初（人名，此處指作者）低眉沉思。用低眉的人來描寫怒目的人，眼光突然如同巖石下的閃電。這大概就是知歸子所說的『落落自喜』吧。
羅臺山說：古時候傷心的人自有其懷抱。我與李卓吾先生也是如此。中間一段，無古無今，一片蒼茫悲涼的情懷，恰好在閑暇之中，觸碰到痛處，觸碰到那種奇癢難耐的地方，借用一段冷淡的言語來消解。讀者千萬不要把它當作實話，不要因此而貶低了李卓吾，貶低了知歸子。我今天讀到這裡，才看到李卓吾先生可敬可愛之處。我今天讀到這裡，就好像讀屈原的《天問》，讀莊子的《天下篇》，讀枚乘的《七發》。 《卍新續藏》第88冊 No. 1646 《居士傳》
《居士傳》四十四
管楊陶焦唐瞿傳
管登之
名志道，太倉人。學者稱他為東溟先生。作為諸生時，他專心學習，努力實踐。明穆宗隆慶初年（1567年），知府蔡公在建中吳書院，請管登之擔任老師，召集諸生講學。他曾說：世上必須有那種即使隱居不被世人所知也不後悔的志向，然後才能承載道義；必須有那種即使做一件不義之事、殺一個無辜之人而得到天下也不願做的力量，然後才能立身。聽者無不肅然起敬。隆慶五年（1571年）考中進士，被授予南京兵部主事的官職。
【English Translation】 After the arrangements were complete, the body was dressed and placed in the coffin according to ritual, and buried outside the North Gate of Tongzhou (from 'Miscellaneous Records of Wenling' in 'Ming Wen Ou Chao').
Zhigui Zi said: 'When I first read Layman Zhuowu's (a recluse's title, meaning a hermit who does not follow the crowd) books commenting on ancient texts, I was shocked by his words and deeds. His actions were often criticized by the world, and I thought he brought it upon himself. Later, after reading his books on learning, I was convinced. Alas, a person like Layman Zhuowu can be said to be someone who understands the fundamentals. Layman Zhuowu had already become a monk, but he did not observe the precepts, and soon after he resumed wearing official robes. Was this a game, or was it done out of some indignation? This I cannot know.'
Wang Dashen said: 'Zhuowu glares, while Yunchu (a person's name, here referring to the author) lowers his eyebrows in contemplation. Using a person with lowered eyebrows to describe a glaring person, the gaze suddenly becomes like lightning under a rock. This is probably what Zhigui Zi calls 'being pleased with oneself.'
Luo Taishan said: 'People with broken hearts in ancient times had their own feelings. I am the same as Mr. Zhuowu. In the middle section, there is neither ancient nor modern, a vast and desolate feeling, just in leisure, touching the pain, touching the unbearable itch, using a cold language to resolve it. Readers must not take it as the truth, and do not belittle Zhuowu, do not belittle Zhigui. Today, when I read this, I see Mr. Zhuowu's admirable and lovable qualities. Today, when I read this, it is like reading Qu Yuan's 'Heavenly Questions,' reading Zhuangzi's 'Under Heaven,' reading Mei Cheng's 'Seven Stimuli.' 《卍New Continued Collection》Vol. 88 No. 1646 《Biographies of Lay Buddhists》
《Biographies of Lay Buddhists》Forty-Four
Biographies of Guan, Yang, Tao, Jiao, Tang, and Qu
Guan Dengzhi
Named Zhidào, a native of Taicang. Scholars called him Mr. Dongming. As a student, he devoted himself to learning and diligently practiced what he learned. In the early years of the Longqing reign of Emperor Muzong of Ming Dynasty (1567 AD), Prefect Cai Gong established the Jianzhong Wu Academy and invited Guan Dengzhi to be the teacher, gathering students to lecture. He once said: 'The world must have the ambition to remain hidden and unknown without regret, and then one can carry the Dao; one must have the strength to not do it even if one could gain the world by doing one unrighteous thing or killing one innocent person, and then one can establish oneself.' Those who heard this were all in awe. In the fifth year of Longqing (1571 AD), he passed the imperial examination and was appointed as a secretary in the Ministry of War in Nanjing.
父憂歸。服除。補刑部主事。萬曆初張居正當國。總纜威福六年。登之條上九事。大旨在肅朝綱。通下情。革弊政。欲奪居正權歸天子。居正不悅。尋以員外郎出為廣東按察司僉事分巡南韶道。時廣東多盜。登之實軍伍。嚴連坐。分兵扼要害。所部宴然。而言官希居正旨。劾之降鹽課司提舉。明年外計。以老疾致仕。居正敗。廷臣交章論薦起湖廣僉事。以母老乞歸。初登之以選貢入京師。止西山碧雲寺。閱華嚴經世主妙嚴品。忽悟周易乾元用九之義。反觀身心渾同太虛。照見古今聖賢出世經世乘愿乘力與時變化之妙用。以為理則互融。教必不濫。或順而相攝。或逆而相成。或閟實而彰權。或廢權以明實。種種出沒種種張弛。各有條理難可思測。此無他。龍德不可為首也。孔子無可無不可。子思親承家脈。故曰並育並行。川流敦化。孟子而後。全體太極貫通三教者。周元公一人而已。我聖祖攬二氏以通儒各理其條貫。以儒治儒。以釋治釋。以老治老。與其相參。不與其相濫。蓋教理不得不圓。教體不得不方。規欲圓即以仲尼之圓圓宋儒之方。而使儒不礙釋釋不礙儒。極而至於事事無礙。以通並育並行之轍。矩欲方亦以仲尼之方方近儒之圓。而使儒不濫釋釋不濫儒。推而極於法法不濫。以持不害不悖之衡。其生平論學大旨
如此。嘗著從先維俗議。其護法篇云。釋門于儒家護教者名曰佛法金湯。狀其以外護內若金城湯池之不可破也。蓋佛法有內外二護。拈花之頃。以正法眼藏涅槃妙心屬大迦葉。入滅之期。以結集三藏十二部屬阿難。又于刀兵劫后減盡還增。起而轟揚三乘教法。屬十六應供羅漢。三者總名內護。而有所謂金湯外護者。則屬之國王大臣。其重有加於內護。此以折攝二門寄之也。蓋護佛法于增劫初減之時易。護佛法于減劫將終之時難。護增劫初減時之佛法。但有攝而無折。護減劫將終時之佛法。則折攝必須並行。而末法中則折法更嚴於攝法。邪法不折則正法不可得而攝也。正法以教理行證全備為義。故護法者必有以鼓末法之人。通五時之教。明一乘之理。修無漏之行。入涅槃之證。而後可當金湯外護之名。吾觀唐宋名賢作禪講二家之金湯者。護教護宗則有之。罕有達于護行護證之旨者也。愚嘗謂儒者不透孔子一貫之心宗。不見乾元用九之天則。則斷不可與護持如來正法。何者。言不能慮其所終。行不能稽其所敝也。近有越僧欲續國初岱宗佛法金湯編。予嘗為之言。其大略曰。夫所貴于金湯者。為其護持正法也。未有身不行正法而能護持佛之正法者。欲續金湯。當知三重。一曰德行。二曰願力。三曰知見。德行欲密。大而忠孝
全德。細而辭受纖行。無敗缺也。願力欲堅。八風不能搖其愿。百鍊不能移其力。有餘忍也。知見欲正。佛子必攝之以慈。魔子必折之以威。勿以小仁賊大仁也。三重闕一則金湯之量不完。雖使宗徹五綱。教通三藏。兼以舍宅為寺。傾產飯僧之功。而如來之正法不屬焉。況乎敗類宰官虛聲居士。徒以塵羹涂飯之餘讚揚佛事。此佛門之少正卯也。金湯云乎哉。晚尤究心楞嚴經。應諸方扣擊。益詣元奧。三十五年冬有疾。述孟子七篇。謂子珍曰。當以殘冬卒業於此。明年將逝。予欲無言。決矣。至除夕始畢。明年七月病革。命侍者舁至中堂。端坐而瞑。年七十有三(從先維俗議．楞嚴經蒙鈔．明文偶鈔)。
楊貞復
名起元。號復所。廣東歸善人。萬曆初登進士第。授翰林院編修。累遷吏部侍郎。貞復早歲讀書白門。遇建昌黎允儒與之言學有省。允儒者近溪羅氏弟子也。其後貞復官京師。近溪適至。遂受業稱弟子。時執政者不悅學。近溪遂南歸。貞復嘆曰。吾師老矣。今者不盡其傳。異時悔可及乎。乃移疾歸依近溪以卒業焉。居間究心宗乘。慕曹溪大鑒之風。遂結屋韶石。與諸釋子往還。重刊法寶壇經。導諸來學。為之序曰。六祖大鑒禪師。予東粵人也。得法黃梅。宏法曹溪。是有法寶壇經之籍。東南人士家
【現代漢語翻譯】 現代漢語譯本： 全德（具備完全的德行）。細微之處的言辭接受和細小的行為都無瑕疵。願力堅定，不被八風（利、衰、毀、譽、稱、譏、苦、樂）所動搖，百般磨練也不能改變其力量。有足夠的忍耐力。知見要端正。佛的弟子必定用慈悲來攝受，魔的弟子必定用威嚴來折服。不要因為小的仁慈而損害大的仁慈。三重（指戒、定、慧）缺少一個，那麼金湯（比喻防禦的堅固）的量度就不完整。即使精通五綱（五戒），通曉三藏（經、律、論），兼有捨棄住宅作為寺廟，傾盡家產供養僧人的功德，如來的正法也不會歸屬於他。更何況那些敗壞佛門的官吏和虛有其名的居士，只是用殘羹剩飯來讚揚佛事，這些人是佛門中的少正卯（比喻奸佞之人）。金湯又在哪裡呢？晚年尤其用心研究《楞嚴經》，迴應各方的叩問，更加深入玄奧。萬曆三十五年（1607年）冬天生病，著述《孟子》七篇，對兒子子珍說：『我打算在這個殘冬完成這部書，明年將要去世，我想要無話可說地離開。』最終決定了。直到除夕才完成。第二年七月病情加重，命令侍者抬到中堂，端坐而逝，享年七十三歲（出自先維俗議《楞嚴經蒙鈔》《明文偶鈔》）。
楊貞復（楊起元） 名起元，號復所，廣東歸善人。萬曆初年（1573年）考中進士，被授予翰林院編修。多次陞遷至吏部侍郎。楊貞復早年曾在白門讀書，遇到建昌黎允儒，聽他講學後有所領悟。黎允儒是近溪羅氏的弟子。之後楊貞覆在京城做官，近溪正好來到京城，於是楊貞復拜他為師，自稱弟子。當時執政的人不喜歡學術，近溪於是南歸。楊貞復嘆息道：『我的老師老了，現在不盡力學習他的學問，以後後悔也來不及了。』於是請病假回家，跟隨近溪學習直到學業完成。期間專心研究宗乘（禪宗），仰慕曹溪大鑒（六祖慧能）的風範，於是建造房屋在韶石，與各位僧人往來。重新刊印《法寶壇經》，引導前來學習的人，併爲之作序說：『六祖大鑒禪師，是我的廣東同鄉。在黃梅（五祖弘忍）處得法，在曹溪弘揚佛法。因此有了《法寶壇經》這本書，東南地區的人家家戶戶都有。』
【English Translation】 English version: Quan De (possessing complete virtue). His words and acceptance of even the smallest matters, and his minor actions, are without flaw. His vow power is firm, unshaken by the Eight Winds (gain, loss, disgrace, fame, praise, ridicule, suffering, and joy), and a hundred trials cannot move his strength. He has ample forbearance. His knowledge and views must be correct. A Buddha's disciple must embrace with compassion, while a demon's disciple must subdue with awe. Do not sacrifice great benevolence for the sake of small kindness. If one of the three essentials (precepts, concentration, and wisdom) is lacking, then the measure of the golden citadel (a metaphor for strong defense) is incomplete. Even if one is thoroughly versed in the Five Disciplines (Five Precepts), understands the Three Baskets (Sutras, Vinaya, and Shastras), and also has the merit of donating one's residence as a temple and exhausting one's wealth to support monks, the Tathagata's true Dharma will not belong to him. How much more so for those degenerate officials and falsely renowned laymen who merely praise Buddhist affairs with leftover scraps. These are the Shao Zhengmaos (a metaphor for treacherous individuals) of the Buddhist gate. Where is the golden citadel then? In his later years, he especially devoted himself to studying the Surangama Sutra, responding to inquiries from all directions, and delving deeper into its profound mysteries. In the winter of the thirty-fifth year of Wanli (1607), he fell ill and wrote the seven chapters of Mencius, saying to his son Zizhen, 'I intend to complete this book in this remaining winter, and I will pass away next year. I wish to depart without saying anything.' He was determined. He finished it on New Year's Eve. In the seventh month of the following year, his illness worsened. He ordered his attendant to carry him to the central hall, where he sat upright and passed away, at the age of seventy-three (from Xian Wei Su Yi, Surangama Sutra Meng Chao, Ming Wen Ou Chao).
Yang Zhenfu (Yang Qiyuan) His name was Qiyuan, and his courtesy name was Fusu. He was a native of Guishan, Guangdong. In the early years of the Wanli reign (1573), he passed the imperial examination and was appointed as a compiler in the Hanlin Academy. He rose through the ranks to become the Vice Minister of the Ministry of Personnel. Early in his life, Yang Zhenfu studied at Baimen, where he met Li Yunru of Jianchang, who enlightened him with his teachings. Li Yunru was a disciple of Luo of Jinxi. Later, when Yang Zhenfu was an official in the capital, Luo of Jinxi happened to arrive. Yang Zhenfu then became his student, calling himself a disciple. At that time, the ruling authorities did not favor scholarship, so Luo of Jinxi returned south. Yang Zhenfu sighed, 'My teacher is old. If I do not exhaustively learn his teachings now, I will regret it later.' Therefore, he feigned illness and returned home to study with Luo of Jinxi until he completed his studies. During this time, he devoted himself to the study of the Zen school, admiring the style of Dajian (Huineng, the Sixth Patriarch) of Caoxi. He then built a house in Shaoshi and interacted with various monks. He re-published the Platform Sutra of the Sixth Patriarch, guiding those who came to learn, and wrote a preface for it, saying, 'The Sixth Patriarch Dajian is my fellow townsman from Guangdong. He attained the Dharma at Huangmei (Hongren, the Fifth Patriarch) and propagated the Dharma at Caoxi. Therefore, there is the book Platform Sutra of the Sixth Patriarch, which is found in every household in the Southeast region.'
傳人習。予隨眾讀誦。晚乃自謂有得於其見過知非之旨。孔子曰。已矣乎。吾未見能見其過而內自訟者也。何絕望至此哉。蓋過不在於過。凡吾人自以為善而帖然安之者。即過也。何者。是皆識為之也。識生於習。孔子之所謂習即佛之所謂業也。業識所現。智者過而不留。而愚夫執以為是。以至認賊作子。喪真失常。是以孔子于其門人僅許顏子有不善未嘗不知。于其交遊僅與伯玉欲寡其過而未能至。其自鳴亦僅曰五十學易可以無大過矣。蓋其難如此。凡吾人不見性體。即不能見過。性體一見。過狀歷然。不能見過而自謂見性者。欺也。不至見性而自謂見過者。亦欺也。見過者見性之實也。見性如人之活。見過如人知痛癢。謂活人不知痛癢。無是理矣。問人之活否。曰知痛癢矣。問人見性否。曰知過矣。此孔子之旨也。亦佛之髓也。六祖壇經屢發之矣。於法達念法華三千部而責其負此事業。全不知過。他日又語神會曰。吾常見自心過愆。不見他人是非好惡。何不自知自見。乃問見與不見。至哉言乎菩提無樹。明鏡非臺。直入此門方為真實。世之學人樹菩提而臺明鏡者。即以為賢。此有為之法有漏之因。宜其麻木不知痛癢也。此經南中無板。故重刻而序之。蓋欲吾人由是經教以詣我孔聖見過自訟之域。共證本來凈諸業障而
已矣。其後有詔召還。尋卒。所著有證學編行於世。多推明近溪論學之旨云(曹溪志．明儒學案)。
陶周望
名望齡。號石簣居士。會稽人也。萬曆十七年舉會試第一。成進士。授編修。與同官焦弱侯相䇿發。始研求性命之學。已而請假歸。過吳江與袁中郎論學三日。上剡溪謁周海門。參叩甚力。每自撫膺曰。此中終未穩在。一日讀方山合論。手足忭舞。語弟𠁗齡曰。吾往者空自生退屈也。海門嘗致書詰其所得。周望復書曰。竊聞華嚴十信。初心即齊佛智。佛智者無待之智也。何階級之可言哉。然必五十位升進。鄰於二覺。后契佛乘。孔子三十而立已歷信位矣。然必知命耳順以至從心。蓋知見久汰而日銷。習氣旋除而日凈。如精金離礦經鍛鍊而益露光芒。嬰兒出胎加歲時而自然充長。人形金體不異舊時。瑩凈魁梧新新莫掩。然則放刀屠兒。獻珠龍女。無待之智燈也。懶安拽鼻。二祖調心。神化之實功也。以緣起無生為覺照。故不屬斷除。以佛知見為對治。故不落二乘耳。是故道人有道人之遷改。俗學有俗學之遷改。凡夫於心外見法。種種善惡執為實有。如魘人認手為鬼。稚子怖影為物。遷改雖嚴。終成壓伏。學道人善是己善過是己過。遷是己遷改是己改。以無善為善故見過愈微。以罪性本空故改過甚速
【現代漢語翻譯】 現代漢語譯本： 已矣。其後有詔書召他還朝。不久就去世了。他所著的《證學編》流傳於世，大多是闡明近溪（王陽明，名守仁，字伯安，號陽明子，浙江餘姚人，明代著名的思想家、哲學家、教育家、軍事家、文學家、書法家，官至南京兵部尚書、都察院左都御史，謚文成）論學的主旨。（《曹溪志》、《明儒學案》）。
陶周望（陶周望，名望齡，號石簣居士）： 名望齡，號石簣居士，會稽（今浙江紹興）人。萬曆（明神宗朱翊鈞的年號，1573年—1620年）十七年考中會試第一名，成為進士，被授予編修的官職。與同僚焦弱侯（焦竑，字弱侯，號澹園，明代官員、學者）互相切磋啓發，開始研究性命之學。之後請假回家，路過吳江，與袁中郎（袁宏道，字中郎，號石公，明代文學家，「公安派」的代表人物）論學三天。前往剡溪（位於今浙江省紹興市嵊州市）拜訪周海門（周汝登，字海門，明代學者），非常努力地參究叩問。常常撫摸著胸口說，『我心中終究還未安定。』一天，讀到方山（方以智，字密之，號曼公，明末清初思想家、科學家）的《合論》，手舞足蹈，告訴弟弟陶𠁗齡說，『我過去白白地自己退縮了。』周海門曾經寫信詰問他所領悟的道理，陶周望回信說：『我私下聽說《華嚴經》十信位的菩薩，初心就與佛的智慧相等同。佛的智慧是不假外求的智慧，哪裡有什麼階級可以談論呢？然而必須經過五十個位次的升進，接近於妙覺和等覺，最終才能契合佛的教法。孔子三十而立，已經經歷了信位了。然而必須達到知天命、耳順，以至於從心所欲不逾矩的境界。這是因為知見長久地被淘汰而日益減少，習氣逐漸消除而日益清凈，就像精金離開礦石，經過鍛鍊而更加顯露出光芒，嬰兒脫離母胎，隨著年齡的增長而自然地成長。人形金體與舊時沒有不同，瑩潔光亮，高大魁梧，嶄新的面貌無法掩蓋。如此說來，放下屠刀的屠夫，獻上寶珠的龍女，都是不假外求的智慧之燈。懶安禪師拽鼻子，二祖慧可調伏內心，都是神化般的實際功夫。以緣起性空為覺照，所以不屬於斷滅。以佛的知見作為對治，所以不落入二乘的境界。因此，修道之人有修道之人的遷改，世俗之學有世俗之學的遷改。凡夫在心外見法，將種種善惡執著為真實存在，就像魘魅之人將手認作鬼，幼稚的孩子害怕影子是物體。遷改雖然嚴厲，最終成為壓制和伏藏。學道之人，善是自己的善，過是自己的過。遷是自己的遷，改是自己的改。以無善為善，所以過錯越來越輕微。以罪性本空，所以改正過錯非常迅速。』
【English Translation】 English version: He passed away after an imperial edict summoned him back to court. His work, 'Zheng Xue Bian' (Essays on Verifying Learning), circulated widely, mostly elucidating the main points of learning according to Jinxi (Wang Yangming, courtesy name Shouren, style name Bo'an, also known as Yangmingzi, a native of Yuyao, Zhejiang, was a famous thinker, philosopher, educator, military strategist, writer, and calligrapher of the Ming Dynasty, who served as the Nanjing Minister of War and Left Censor-in-Chief of the Censorate, and was posthumously honored as Wencheng). (Cao Xi Zhi, Ming Ru Xue An).
Tao Zhouwang (Tao Zhouwang, personal name Wangling, style name Shikui Jushi): Personal name Wangling, style name Shikui Jushi, was a native of Kuaiji (present-day Shaoxing, Zhejiang). In the 17th year of the Wanli reign (reign of Emperor Zhu Yijun of the Ming Dynasty, 1573-1620), he achieved the first rank in the provincial examination and became a Jinshi (successful candidate in the highest imperial examination), and was appointed as a compiler. He and his colleague Jiao Ruohou (Jiao Hong, courtesy name Ruohou, style name Danyuan, was an official and scholar of the Ming Dynasty) inspired each other, and began to study the learning of nature and destiny. Later, he requested leave to return home, and passed through Wujiang, where he discussed learning with Yuan Zhonglang (Yuan Hongdao, courtesy name Zhonglang, style name Shigong, was a writer of the Ming Dynasty, a representative of the 'Gongan School') for three days. He went to Shanxi (located in present-day Shengzhou, Shaoxing, Zhejiang) to visit Zhou Haimen (Zhou Rudeng, style name Haimen, was a scholar of the Ming Dynasty), and diligently inquired and consulted. He often stroked his chest and said, 'My heart is not yet stable.' One day, he read Fangshan's (Fang Yizhi, courtesy name Mizi, style name Mangong, was a thinker and scientist of the late Ming and early Qing dynasties) 'He Lun' (Collected Essays), and danced with joy, telling his younger brother Tao Yuling, 'I have been retreating in vain in the past.' Zhou Haimen once wrote a letter questioning his understanding, and Tao Zhouwang replied, 'I have privately heard that the Bodhisattvas of the Ten Faiths in the Avatamsaka Sutra have the same initial mind as the wisdom of the Buddha. The wisdom of the Buddha is wisdom that does not rely on external seeking, so how can there be any levels to talk about? However, one must go through the advancement of fifty positions, approaching the Wonderful Enlightenment and Equal Enlightenment, and finally be in accord with the Buddha's teachings. Confucius at thirty established himself, and had already experienced the position of faith. However, one must reach the realm of knowing destiny, having ears attuned, and even following the desires of the heart without transgressing the rules. This is because knowledge and views are eliminated for a long time and decrease day by day, and habits are gradually eliminated and become purer day by day, just like pure gold leaving the ore, becoming more radiant after being tempered, and a baby leaving the womb, naturally growing with age. The human form and golden body are no different from the old, and the bright and clean, tall and strong, new appearance cannot be concealed. Thus, the butcher who lays down the knife and the dragon girl who offers the pearl are both lamps of wisdom that do not rely on external seeking. Zen Master Lan'an pulling his nose and the Second Patriarch Huike taming his mind are both real efforts of spiritual transformation. Taking the arising of conditions and non-birth as illumination, it does not belong to annihilation. Taking the Buddha's knowledge and views as a countermeasure, it does not fall into the realm of the Two Vehicles. Therefore, the Taoist has the Taoist's changes, and secular learning has secular learning's changes. Ordinary people see the Dharma outside the mind, and cling to all kinds of good and evil as real, just like a bewitched person recognizing his hand as a ghost, and a naive child fearing that the shadow is an object. Although the changes are strict, they ultimately become suppression and concealment. A person who studies the Tao, good is his own good, and fault is his own fault. Change is his own change, and correction is his own correction. Taking non-good as good, faults become more and more subtle. Because the nature of sin is originally empty, correcting faults is very fast.'
。顏子有不善未嘗不知。知之未嘗復行者是也。僧問古宿如何保任。曰一翳在目空花亂墜。大慧亦言。學道人須要熟處生。生處熟。如何生處。無分別處是。如何熟處。分別處是。到此則過是過。善亦是過。分別是習氣。饒你不分別亦是習氣。直得唸唸知非。時時改過。始有相應分。是真遷善。是真改過。是名隨心自在。亦名稱性修行。先代聖賢所有言說。總不出此。尚何置同異于其間哉。然仆今日之病則在悟頭未徹。疑情未消。解處與行處。說處與受用處。未能相應。以此惻惻。居心不寧。老丈何以救之。周望居常參一歸何處公案。自言緊作課。寬作程。一生再生。會有出頭分。不敢求速效也。已而起前官。累遷左諭德。萬曆三十一年妖書事起。沈一貫當國。欲藉以陷沈鯉．郭正域。周望詣一貫切責之。又見朱賡不為救。慷慨數賡。愿棄官與沈郭同死。二人皆心動。沈郭卒得免者。亦周望力也。頃之復乞歸。以祭酒徴不起。周望生平廉隅甚峻。進退以義。自奉薄。布衣蔬食終其身。其為學久而益誠。未嘗自是。每曰。古人見性空以修道。今人見性空以長欲。晚而參云棲宏公。受菩薩戒。因與諸善友創放生會於城南。以廣云棲之化。作放生詩十首。以凡百畏刀杖。無不愛壽命為韻。其一云。人生事腸腹。及與口舌三。
二但取飽軟。一乃司吾饞。萬錢飾盤筵。殉此徑寸甘。下嚥了無知。理與木札兼。晚食美葵蓼。甚饑望齏鹽。徑寸況易欺。何當信其婪。半臠償一身。債主真不廉。人羊須臾理。請君睹其凡。其二曰。毒莖烹肉肥。利刃藏魚窄。魚肉豈不美。智者走弗食。吾有萬世患。驁以取一適。匕箸成戈矛。操之還自賊。君看幾筵上。怨敵常繞百。食肉作莖觀。斯言心可刺。其三曰。介盧曉牛鳴。冶長諳雀噦。吾愿天耳通。達此音聲類。群魚泣妻妾。雞鶩呼弟妹。不獨死可哀。生離亦多慨。楚語既侏離。齊音了難會。寧聞楚人肉。忍作齊人膾。可憐登陸魚。噞喁向人誶。人曰魚口喑。魚言人耳背。何當破網羅。施之以無畏。其四曰。挾弩隱衣袂。入林群鳥號。狗屠一鳴鞭。眾吠從之囂。殺機翳胸中。燦然若懸杓。吾聞螳螂蟬。能變琴者操。至人秉慈尚。虎象焉足調。因果茍無徴。視斯亦已昭。與其啖群生。寧我吞千刀。其五曰。從事愁見拘。波臣苦遭蕩。蟈氏群處囊。悲鳴更相杖。寄書已成悔。見夢徒增妄。數錢贖爾至。縛解羈囚放。困極勢未遒。蘇餘氣仍壯。䘖恩未忍去。故作三回望。何方絕網羅。向去保無恙。感激見深衷。遲疑抱遐悵。贈爾金口言。努力此迴向。耨水具功德。蓮華好安養。微施豈懷報。往矣慎波浪。群蛙尤有
【現代漢語翻譯】 現代漢語譯本 其一說，只求吃飽柔軟的食物。一味滿足我貪吃的慾望。用萬貫錢來裝飾盤中的菜餚，只為滿足這小小的口腹之慾。食物下嚥后就什麼也不知道了，這和木頭瓦塊有什麼區別？晚上吃些美味的葵菜和蓼菜，飢餓的時候就盼望醃菜。區區小利尚且容易矇蔽人，又怎麼能相信貪婪之心會有滿足的時候呢？用半塊肉來償還整個身體，債主真是太不廉潔了。人吃羊，羊吃人，這樣的道理很快就會應驗，請各位看看這其中的規律吧。 其二說，用有毒的草莖來烹煮肥美的肉，鋒利的刀藏在狹小的魚腹中。魚肉難道不美味嗎？但有智慧的人會躲開不吃。我擔心的是萬世的災禍，卻爲了滿足一時的慾望。筷子和勺子變成了戈和矛，拿起來反而會傷害自己。你們看看宴席上，怨恨的敵人常常圍繞著上百個。把吃肉看作是吃草莖一樣，這些話語真是刺痛我的心。 其三說，介盧（人名，精通鳥語的人）能分辨牛的叫聲，王冶長（人名，春秋時期晉國大夫，以能聽懂鳥語而聞名）懂得麻雀的鳴叫。我希望自己能有天耳通，能夠明白這些聲音的含義。魚群在哭泣它們的妻妾，雞鴨在呼喚它們的兄弟姐妹。不只是死亡可悲，生離死別也讓人感慨萬千。楚國的話語已經很難懂了，齊國的方言就更難理解了。寧願聽到楚國人被吃掉，也不忍心看到齊國人被做成肉醬。可憐的登陸的魚，張著嘴巴好像在向人訴說。人說魚的嘴巴是啞巴，魚說人的耳朵聽不見。什麼時候才能打破這層層的網羅，給予它們無畏的自由。 其四說，懷裡藏著弓弩，進入樹林，群鳥驚恐地鳴叫。屠狗的人一聲鞭響，眾狗跟著狂叫。殺機隱藏在胸中，卻像北斗星一樣明顯。我聽說螳螂捕蟬，能讓琴師改變演奏的曲調。得道之人秉持慈悲為懷，老虎和大象又算得了什麼呢？如果因果報應沒有應驗，看看這些現象也就明白了。與其吞食眾生的生命，寧願自己吞下千刀萬剮。 其五說，從事（官名）擔心被拘禁，水神（海神）的臣民苦於遭受波浪的衝擊。青蛙們群居在囊中，悲鳴著互相爭鬥。寄出的書信已經成了後悔的事情，夢見的景象也只是徒增虛妄。用錢贖回你，解開束縛，釋放囚禁。困頓到了極點，勢力還沒有衰竭，甦醒后氣息仍然強壯。報答恩情不忍心離去，所以三次回頭張望。哪裡才能沒有網羅，向哪裡去才能保平安無事呢？感激之情顯露在深切的內心，遲疑不決地懷抱著長久的悵惘。贈送給你金口良言，努力向著這個方向前進。耨水（除草澆水）具有功德，蓮花是最好的安養之所。小小的施捨哪裡敢奢求回報，去吧，小心波浪。群蛙尤其有靈性。
【English Translation】 English version The first says, 'I only seek to eat soft and filling food. I simply satisfy my gluttonous desires. I adorn the dishes with myriad coins, just to satisfy this tiny craving. Once the food is swallowed, nothing is known, what difference is there between this and wood and tiles? In the evening, I eat delicious mallow and smartweed, and when hungry, I long for pickled vegetables. Even a small benefit can easily deceive people, how can one believe that a greedy heart will ever be satisfied? To repay an entire body with half a piece of meat, the creditor is truly dishonest. People eat sheep, and sheep eat people, such a principle will soon be fulfilled, please everyone look at the rules within it.' The second says, 'To cook fat meat with poisonous grass stems, to hide a sharp knife in the narrow belly of a fish. Is fish and meat not delicious? But the wise will avoid eating it. What I worry about is the calamity of ten thousand generations, yet I seek to satisfy a moment's desire. Spoons and chopsticks become spears and lances, and holding them will only harm oneself. Look at the banquet table, where hateful enemies often surround hundreds. To view eating meat as eating grass stems, these words truly pierce my heart.' The third says, 'Jielu (a personal name, a person proficient in bird language) can distinguish the sounds of cattle, and Wang Yechang (a personal name, a minister of the Jin state in the Spring and Autumn period (770-476 BC), known for understanding bird language) understands the chirping of sparrows. I wish I could have heavenly ears, to understand the meaning of these sounds. Schools of fish weep for their wives and concubines, and chickens and ducks call out to their brothers and sisters. It is not only death that is sad, but separation is also full of sorrow. The language of Chu is already difficult to understand, and the dialects of Qi are even more incomprehensible. I would rather hear of the people of Chu being eaten, than bear to see the people of Qi being made into minced meat. Pitiful are the fish that have landed, their mouths open as if complaining to people. People say that the mouths of fish are mute, and fish say that the ears of people are deaf. When will we be able to break through these layers of nets, and give them the freedom of fearlessness.' The fourth says, 'Hiding a crossbow in one's sleeves, entering the forest, the birds cry out in fear. The dog butcher cracks his whip, and the dogs bark wildly in response. The intent to kill is hidden in the chest, yet it is as obvious as the Big Dipper. I have heard that the praying mantis catches the cicada, and can make the musician change the tune he plays. The enlightened person upholds compassion, what are tigers and elephants to him? If karma and retribution do not manifest, then looking at these phenomena will make it clear. Rather than devour the lives of all beings, I would rather swallow a thousand cuts myself.' The fifth says, 'The official (title) worries about being detained, and the subjects of the water god (sea god) suffer from the impact of the waves. The frogs live together in a sac, and cry out as they fight each other. The letters that have been sent have already become a matter of regret, and the scenes that are dreamed of only increase the illusion. Redeem you with money, untie the bonds, and release the imprisoned. Exhausted to the extreme, the power has not yet waned, and after waking up, the breath is still strong. To repay the kindness, I cannot bear to leave, so I look back three times. Where can there be no nets, and where can I go to be safe and sound? Gratitude is revealed in the deep heart, hesitatingly embracing a long-lasting sorrow. I give you golden words of advice, strive to move forward in this direction. Weeding and watering have merit, and the lotus flower is the best place for peaceful rest. Where would a small act of charity dare to expect a reward, go, be careful of the waves. The frogs are especially spiritual.'
情。鼓吹西窗傍。其六曰。昔有二勇者。操刀相與酤。曰子我肉也。奚更求肉乎。互割還互啖。彼盡我亦枯。食彼因自食。舉世嘆其愚。還語血食人。有以異此無。其七曰。吾聞豐坊生。赤章咒蚤虱。蚤虱食幾許。討捕已酷烈。借問坊食者。還當咒坊不。宏恕聖所稱。斯言非佞佛。其八曰。生食不可食。熟以過時敗。生既嫌腥膻。敗時仍臭穢。腥穢君所知。胡為強吞嘬。水火幻味香。口鼻成災怪。如蠅穢中育。還以臭為愛。及其生子孫。居然臭穢內。坑圊難久居。蟲乎可為戒。其九曰。豎首橫目人。豎目橫身獸。從獸者智攖。甘人者勇鬥。悲哉肉世界。奚物獲長壽。一虎當邑居。萬人怖而走。萬人俱虎心。物命誰當救。莫言他肉肥。可療吾身瘦。彼此電露命。但當相憫宥。共修三堅法。人獸兩無負。其十曰。食肉反有墨。食糠反肥盛。薇蕨雖苦饑。甘脂亦生病。我痛思彼痛。彼命如我命。勿憎質直語。質語應易聽。又設問答著放生解惑篇。甚詳辨。文多不載。三十七年秋有疾。飭治後事。三日而逝。謚文簡。𠁗齡亦好禪學。崇禎中與蕺山劉子講學陽明祠。從之者甚眾(明史．歇庵文集．行述．云棲法匯．紹興志．獪園)。
焦弱侯
名竑。應天人也。萬曆十七年舉進士第。一有司欲為建坊。弱侯謝之。請
【現代漢語翻譯】 現代漢語譯本： 情。鼓吹在西窗旁邊演奏。 其六說：『過去有兩個勇士，拿著刀一起買酒。』（其中一個）說：『你就是我的肉啊，為什麼還要尋找其他的肉呢？』 於是互相割肉，又互相吃。他吃完了，我也就枯竭了。吃他就像是吃自己，世人都嘆息他們的愚蠢。』 我要告訴那些靠殺生為食的人，（你們的做法）和他們有什麼不同嗎？ 其七說：『我聽說豐坊出生時，赤章用咒語來對付跳蚤和虱子。跳蚤和虱子吃了他多少呢？（他）討伐捕捉卻已經非常殘酷了。』 試問那些吃豐坊的人，難道不應該用咒語來對付他們嗎？ 宏大的仁恕是聖人所稱讚的，這種說法並非是諂媚佛陀。 其八說：『生的食物不能吃，煮熟的食物放久了也會腐敗。生的食物令人嫌惡腥膻，腐敗的時候仍然臭穢。』 腥臭污穢你們都知道，為什麼要勉強吞吃呢？ 水火變幻出美味的假象，口和鼻子因此成為災禍的根源。 就像蒼蠅在糞穢中生長，反而認為臭是可愛的一樣。等到它們生了子孫，仍然在臭穢之中。 糞坑廁所難以長久居住，蟲子們應該以此為戒。 其九說：『豎著頭、橫著眼睛的人，豎著眼睛、橫著身體的野獸。』 追隨野獸的人智慧受損，貪吃人肉的人勇於爭鬥。 可悲啊，這肉食的世界，什麼東西能夠獲得長壽呢？ 一隻老虎佔據了一個縣城，萬人驚恐而逃。 如果萬人都有老虎的心，誰來拯救其他生物的性命呢？ 不要說別人的肉肥，可以用來治療我的瘦弱。 彼此的生命都像閃電和露水一樣短暫，只應當互相憐憫寬宥。 共同修習三堅法，彼此才不會互相虧欠。 其十說：『吃肉反而會生黑斑，吃糠反而會肥壯。』 薇菜和蕨菜雖然苦澀，但能充飢，甘美的油脂也會使人得病。 我痛苦地想到他們的痛苦，他們的生命就像我的生命一樣。 不要憎恨質樸直率的話語，質樸的話語應該容易被聽取。 （蓮池大師）又設立問答，寫了《放生解惑篇》，辨析得非常詳細，文字很多，這裡就不記載了。萬曆三十七年（1609年）秋天生病，安排處理後事，三天後去世，謚號文簡。𠁗齡也愛好禪學，崇禎年間與蕺山劉子在陽明祠講學，跟隨他的人很多（出自《明史》、《歇庵文集》、《行述》、《云棲法匯》、《紹興志》、《獪園》）。 焦弱侯 名竑（hóng），是應天府人。萬曆十七年（1589年）考中進士。有一個地方官員想要為他建造牌坊，焦弱侯謝絕了，請求...
【English Translation】 English version: Feelings. The music is played beside the west window. The sixth says: 'In the past, there were two brave men who bought wine together with knives.' (One of them) said: 'You are my meat, why look for other meat?' So they cut each other's flesh and ate each other. When he was finished, I was also exhausted. Eating him is like eating oneself, and the world sighs at their foolishness.' I want to tell those who live by killing, what is the difference between (your actions) and theirs? The seventh says: 'I heard that when Feng Fang was born, Chi Zhang used spells to deal with fleas and lice.' How much did the fleas and lice eat from him? (He) attacked and captured them with extreme cruelty.' May I ask those who eat Feng Fang, shouldn't they use spells to deal with them? Great benevolence and forgiveness are praised by the sages, and this statement is not flattering the Buddha. The eighth says: 'Raw food cannot be eaten, and cooked food will spoil if left for too long.' Raw food is disgusting with its fishy and rancid smell, and when it spoils, it is still foul. You all know the foul smell, so why force yourself to swallow it? Water and fire create the illusion of deliciousness, and the mouth and nose become the source of disaster. It's like flies growing in filth, but they think the stench is lovely. When they have children and grandchildren, they are still in the filth. It is difficult to live in a pit latrine for a long time, and insects should take this as a warning. The ninth says: 'People with heads held high and eyes wide open, beasts with eyes wide open and bodies lying horizontally.' Those who follow beasts have impaired wisdom, and those who crave human flesh are brave in fighting. Alas, in this world of meat-eating, what can obtain longevity? If one tiger occupies a county, ten thousand people will flee in terror. If ten thousand people all have the heart of a tiger, who will save the lives of other beings? Don't say that other people's meat is fat and can be used to cure my thinness. Each other's lives are as fleeting as lightning and dew, and we should only have compassion and forgiveness for each other. Together, cultivate the three firm practices, so that we will not owe each other. The tenth says: 'Eating meat will cause dark spots, while eating bran will make you fat.' Although bracken and ferns are bitter, they can fill the stomach, and sweet fats can also cause illness. I painfully think of their pain, their lives are like my life. Do not hate plain and straightforward words, plain words should be easy to hear. (Zen Master Lianchi) also set up questions and answers and wrote 'Dispelling Doubts on Releasing Life', which analyzes in great detail. There are many words, so I will not record them here. In the autumn of the thirty-seventh year of Wanli (1609), he fell ill, arranged his affairs, and passed away three days later. His posthumous title was Wanjian. 𠁗 Ling also loved Zen Buddhism. During the Chongzhen period, he lectured with Jishan Liu Zi at the Yangming Temple, and many people followed him (from 'History of the Ming Dynasty', 'Xie'an Wenji', 'Xingshu', 'Yunqi Fahui', 'Shaoxing Zhi', 'Kuaiyuan'). Jiao Ruohou Named Hong, was a native of Yingtian Prefecture. In the seventeenth year of Wanli (1589), he passed the imperial examination. A local official wanted to build an archway for him, but Jiao Ruohou declined and requested...
移賑饑民。除修撰。為東宮講官。進講時有鳥飛鳴而過。皇太子目之。弱侯即輟講。皇太子改容聽之。乃復講如初。嘗采故事為養正圖以進。日有啟導之益。為同官所嫉。用科場事被謫出為福寧同知。再遷為南京司業。初弱侯師事耿天臺．羅近溪。已而篤信李卓吾。往來論學始終無間。居常博覽群書。卒歸心於佛氏。天臺嘗引程子斥佛語以相詰。弱侯復之曰。伯淳斥佛。大抵謂出離生死為利心。夫生死者所謂生滅心也。起信論有真如生滅二門。未達真如之門則唸唸遷流。終無了歇。欲止其所不能矣。以出離生死為利心。是易之止其所亦利心也。茍止其所非利心。則即生滅而證真如。乃吾曹所當亟求者。從而斥之可乎。時有唐子張者。先從近溪學。已而來謁。初見言知。弱侯曰。如為常見。是眾生法。再見言無知。弱侯曰。無知為斷見。是二乘法。子張憮然。弱侯因語之曰。人心之妙。囊括太虛。不可以有無求。不可以取捨得。以無求之者攝心獨坐一事不理。靜中光景了了可即。事物現前茫無湊泊。大慧呵之為默照邪禪是也。以有求之者。認取識神以為家寶。有可俟排有可著手輒生歡悅。不知認賊為子。百劫千生輾轉淪墜。楞嚴所謂知見立知即無明本。元沙訶之為昭昭靈靈的禪是也。夫此本地風光。無徑可尋。無門可入
【現代漢語翻譯】 現代漢語譯本 調動賑濟饑荒的百姓，擔任修撰，擔任東宮講官。進講時有鳥飛鳴而過，皇太子看著鳥。弱侯就停止講課。皇太子改變神色聽他解釋，然後才恢復講課。曾經收集故事編成《養正圖》進獻給皇太子，每天都有啓發引導的益處。被同僚嫉妒，因為科舉舞弊的事情被貶謫出去擔任福寧同知，再次陞遷為南京司業。當初弱侯拜耿天臺、羅近溪為師，後來篤信李卓吾，往來討論學問始終沒有間斷。平時廣泛閱讀各種書籍，最終歸心於佛家。耿天臺曾經引用程頤斥責佛語來詰問他，弱侯回答說：『程頤斥責佛教，大概是認為出離生死是追求利益的心。生死，就是所謂的生滅心。』《起信論》有真如門和生滅門兩種說法，沒有達到真如之門，那麼唸唸遷流，始終沒有停止的時候，想要停止它是不可能的。把出離生死作為追求利益的心，這是把停止它作為追求利益的心。如果停止它不是追求利益的心，那麼就應該在生滅中證悟真如，這是我們應該趕緊追求的，怎麼可以斥責它呢？當時有個叫唐子張的人，先跟羅近溪學習，後來來拜訪弱侯。第一次見面說『知』，弱侯說：『如果認為是常見的，這是眾生法。』第二次見面說『無知』，弱侯說：『無知是斷見，這是二乘法。』唐子張感到茫然。弱侯於是對他說：『人心的奧妙，囊括整個太虛，不可以有無來求，不可以取捨來得到。以無求之心來攝心獨坐，什麼事都不管，靜中光景清清楚楚可以領會，事物出現在眼前卻茫然不知所措，大慧禪師呵斥這是默照邪禪。以有求之心的人，認取識神作為家裡的寶貝，有什麼可以排斥的，有什麼可以著手的，就產生歡喜，不知道這是認賊作子，百劫千生輾轉沉淪。《楞嚴經》所說的『知見立知即無明本』，元沙禪師呵斥這是昭昭靈靈的禪。』這本地風光，沒有路可以尋找，沒有門可以進入。
【English Translation】 English version He was transferred to relieve famine victims and served as a compiler and lecturer for the Crown Prince. Once, during a lecture, a bird flew by and chirped, attracting the Crown Prince's attention. Ruohou immediately stopped lecturing. The Crown Prince changed his expression and listened to Ruohou's explanation before the lecture resumed. He once compiled stories into 'Illustrations for Cultivating Uprightness' and presented them to the Crown Prince, which proved beneficial for daily guidance. He was envied by his colleagues and was demoted to serve as the Vice Magistrate of Funing due to a case of exam fraud. Later, he was promoted to become the Director of Education at the Nanjing Imperial Academy. Initially, Ruohou studied under Geng Tiantai and Luo Jinxi, but later he became a devout follower of Li Zhuowu, engaging in constant discussions and learning. He usually read extensively and eventually devoted himself to Buddhism. Geng Tiantai once quoted Cheng Yi's criticism of Buddhist teachings to question him. Ruohou replied, 'Cheng Yi criticized Buddhism, mainly because he thought that seeking liberation from birth and death was a pursuit of self-interest. Birth and death are what we call the mind of arising and ceasing. The Awakening of Faith in the Mahayana (起信論) discusses two aspects: Suchness (真如) and arising and ceasing (生滅). If one does not attain the gate of Suchness, then thoughts will constantly change and flow, never ceasing. It is impossible to stop them. To regard liberation from birth and death as a pursuit of self-interest is to regard stopping it as a pursuit of self-interest. If stopping it is not a pursuit of self-interest, then realizing Suchness through arising and ceasing is what we should urgently seek. How can we criticize it?' At that time, there was a man named Tang Zizhang, who first studied with Luo Jinxi and then came to visit Ruohou. At their first meeting, Tang Zizhang spoke of 'knowing (知).' Ruohou said, 'If you consider it as something permanent, that is the Dharma of sentient beings.' At their second meeting, Tang Zizhang spoke of 'unknowing (無知).' Ruohou said, 'Unknowing is nihilistic, which is the Dharma of the Two Vehicles (二乘法).' Tang Zizhang was bewildered. Ruohou then said to him, 'The mystery of the human mind encompasses the entire Great Void. It cannot be sought through existence or non-existence, nor can it be obtained through acceptance or rejection. With a mind free from seeking, one can sit alone in contemplation, not concerning oneself with anything. In stillness, the scenery is clear and readily accessible, but when things appear before you, you are at a loss. Dahui Zonggao (大慧) criticized this as silent illumination heretical Chan (默照邪禪). Those who seek with a mind of seeking take the consciousness (識神) as their family treasure. If there is something to reject or something to grasp, they are immediately delighted, not knowing that they are recognizing a thief as their son, and they will transmigrate through hundreds of thousands of kalpas (百劫千生), falling into ruin. The Surangama Sutra (楞嚴經) says, 'Knowing based on knowing is the root of ignorance (無明本).' Yunmen Wenyan (雲門文偃) criticized this as the bright and clear Chan (昭昭靈靈的禪).' This original landscape has no path to find, no gate to enter.
。才有所重。便成窠臼。學者于口耳俱喪之餘。言思路絕之際。瞥地一下。任伊說有說無。信手拈來何所不可。若未曾實證此理。靠些知解為本命元辰。不知此知頭出頭沒時滅時生。生死流浪輾轉不休。于無生法忍還相契否。子既有意此道。便當真參實悟。求正人指與出路。此正人。吾有一訣可以勘驗。出離生死為正。流浪生死為邪。說無為法為正。說有為法為邪。無門路無階級為正。可以知知可以說說為邪。中心行道而外不毀法為正。駕言無礙任情恣肆為邪。子當如此辨別之。既得其人。死心蹋地務求安身立命一著。方是究竟法也。居南京。以所學倡後進。從者甚眾。晚修唸佛三昧。泰昌元年卒。年八十一。贈諭德。崇禎末謚文端(憺園集．陶石簣集．明儒學案)。
唐宜之
名時。湖州人也。以諸生貢太學。出判壽陽。繼輔襄國。流賊破襄陽。宜之投端禮門左井中。家人掖之出。絕而復甦。上書自訟。詔付三司究問。得白放還家。宜之初參蓮池。授以唸佛法門。遂勤修凈業。諸眷屬皆能覆誦金剛經及普門品。晝則各習所業。夜則共集佛前回向以為常。嘗言修凈土者以觀門為要。須穿衣吃飯常在觀中。或神遊蓮海。華中禮佛。或坐瞻寶剎。佛光照身。凈想既成。往生何待。遂專修佛觀。過南京長干寺。
【現代漢語翻譯】 現代漢語譯本 才有所側重，便會形成固定的模式。學習者在聽覺和視覺都喪失作用之後，在言語和思路都斷絕的時候，突然一下領悟，那麼任憑別人說有說無，信手拈來，什麼都可以。如果未曾真正證悟這個道理，依靠一些知解作為根本，不知道這些知解時而出現時而消失，時而生起時而滅去，在生死輪迴中輾轉不停，與無生法忍還相契合嗎？你既然對這個道有興趣，就應當真正參究實地領悟，尋求正人指點出路。這個正人，我有一個訣竅可以用來驗證：出離生死的為正，流浪生死的為邪；說無為法的為正，說有為法的為邪；沒有門路沒有階級的為正，可以知道可以說說的為邪；內心行道而外表不違反法規的為正，假託無礙而任情放肆的為邪。你應當這樣辨別。既然找到了這樣的人，就要下定決心，務必尋求安身立命的方法，這才是究竟的法門啊。 居住在南京，用所學知識教導後進，跟隨的人很多。晚年修習唸佛三昧。泰昌元年（1620年）去世，享年八十一歲。追贈諭德。崇禎末年謚號文端（憺園集．陶石簣集．明儒學案）。
唐宜之
名時，湖州人。以諸生的身份進貢到太學。出任壽陽的判官，後來輔佐襄國。流寇攻破襄陽，唐宜之跳入端禮門左邊的井中。家人把他拉出來，昏厥後又甦醒。上書為自己辯解，皇帝下詔交給三法司審問。最終查明真相后被釋放回家。唐宜之最初參拜蓮池大師（云棲蓮池，明代高僧），蓮池大師傳授給他念佛法門，於是他勤奮地修習凈土法門。他的家人都能背誦《金剛經》和《普門品》。白天各自學習自己的事務，晚上一起聚集在佛前回向，作為日常的功課。他曾經說過，修習凈土的人以觀想為重要。必須在穿衣吃飯的時候，常常在觀想之中。或者神遊蓮花海，在蓮花中禮拜佛，或者坐著瞻仰寶剎，佛光照耀自身。清凈的觀想一旦形成，往生極樂世界又有什麼可等待的呢？於是他專心修習佛觀。經過南京長干寺。
【English Translation】 English version If one places emphasis, it becomes a fixed pattern. After the student loses both hearing and sight, and when speech and thought are cut off, there is a sudden realization. Then, regardless of whether others say there is or is not, whatever is picked up at random is acceptable. If one has not truly realized this principle, relying on some intellectual understanding as the fundamental life force, not knowing that this intellectual understanding sometimes appears and sometimes disappears, sometimes arises and sometimes ceases, wandering endlessly in the cycle of birth and death, does it still accord with the forbearance of non-origination? Since you are interested in this path, you should truly investigate and realize it, seeking a true person to point out the way. This true person, I have a secret to verify: leaving birth and death is right, wandering in birth and death is wrong; speaking of non-active dharma is right, speaking of active dharma is wrong; having no path and no hierarchy is right, being able to know and being able to speak is wrong; practicing the path inwardly and not violating the law outwardly is right, claiming unobstructedness and indulging in desires is wrong. You should distinguish in this way. Once you find such a person, you must be determined to seek a way to settle down and establish your life, which is the ultimate dharma. He lived in Nanjing, using his knowledge to teach the younger generation, and many followed him. In his later years, he practiced the Samadhi of Buddha Recitation. He passed away in the first year of the Taichang era (1620), at the age of eighty-one. He was posthumously awarded the title of Yude. At the end of the Chongzhen era, he was given the posthumous title of Wengduan (Dan Yuan Ji, Tao Shi Kui Ji, Ming Ru Xue An).
Tang Yizhi
His name was Shi, and he was from Huzhou. He was recommended to the Imperial Academy as a student. He served as a judge in Shouyang and later assisted in Xiangguo. When the rebel bandits broke through Xiangyang, Tang Yizhi jumped into the well to the left of Duanli Gate. His family pulled him out, and he revived after fainting. He wrote a memorial to defend himself, and the emperor ordered the Three Judicial Offices to investigate. He was eventually acquitted and allowed to return home. Tang Yizhi initially visited Master Lianchi (Yunqi Lianchi, a prominent monk of the Ming Dynasty), who taught him the Dharma of Buddha Recitation, and he diligently practiced the Pure Land Dharma. His family members were all able to recite the Diamond Sutra and the Universal Gate Chapter. During the day, they each studied their own affairs, and at night they gathered together before the Buddha to dedicate their merits as a daily routine. He once said that for those who practice the Pure Land, contemplation is essential. One must always be in contemplation while dressing and eating. Either wandering in the Lotus Sea, worshiping the Buddha in the lotus, or sitting and gazing at the precious temple, with the Buddha's light shining on oneself. Once pure contemplation is formed, what is there to wait for in being reborn in the Pure Land? So he focused on practicing Buddha Contemplation. He passed by Changgan Temple in Nanjing.
禮塔唸佛。次見塔頂放白光。佛為現相。如黃金色。一日坐禪堂。推窗忽見大海中涌一山。佛坐其上。光明四徹。墻壁林木盡空不見。其精誠所感如此。宜之工文章。既歸心佛乘。每順世語言說諸法要。淮南李小有述廣仁品。宜之為序曰。學者聞胞民與物之說。亦有刻意推心引為同體。而無奈與自身痛癢畢竟不同。譬如蒙鏡照人。雖強以人面相逼。而鬚眉終不能了了。古人在畎畝中。未有天下之任。而念及一夫如己推溝。亦無奈其覺性明徹。眾生痛癢呼吸相關。故不禁其焦腸輪轉也。凡夫與眾生雖求親而反隔。聖人與眾生不求緣而自不隔。則覺與不覺之分也。聖人經理民物如拯溺救焚。千方百變皆是仁中之用。唯此覺性遍滿法界是之謂仁耳。伊尹天民之先覺者也。覺眾生與我不隔。而又覺眾生不能與我不隔。如父與子不能一心。安能禁其焦腸輪轉乎。夫如是自不得不以天下為己任。故曰伊尹聖之任者也。伊尹之任。蓋自覺中來也。伊尹之任。天下不獨謂生民塗炭出之水火而已。若以此為任。後世豪傑將相皆然。安見其重哉。伊尹自思匹夫匹婦有不與被堯舜之澤者。若己推而內之溝中。欲使天下之人皆有匹夫匹婦不與被堯舜之澤者。若己推而內之溝中之思。此之謂先覺覺後覺。其任天下如此。故曰重也。蓋眾生不覺。非
【現代漢語翻譯】 現代漢語譯本 禮塔唸佛。後來見到塔頂放出白光，這是佛顯現的瑞相，呈現黃金色。有一天在禪堂打坐，推開窗戶忽然看見大海中涌出一座山，佛就坐在山頂上，光明照耀四方，墻壁林木都消失不見。這是他精誠所感應的結果。王宜之擅長文章，既然歸心佛法，就常常用通俗易懂的語言來闡述諸法的要義。淮南的李小有寫了《廣仁品》，王宜之為它作序說：『學者聽到胞民與物的說法，也有人刻意推己及人，認為萬物與自身同爲一體，但卻無奈于與自身痛癢終究不同。譬如用蒙塵的鏡子照人，即使勉強將人面靠近鏡面，也終究不能清晰地照出鬚眉。古代人在田間耕作，還沒有承擔天下的重任時，就想到有一個百姓如同自己被推入溝中一樣，也無奈於他們的覺性不夠明徹。聖人覺悟到眾生的痛苦、呼吸都與自己息息相關，所以不禁焦心憂慮。凡夫與眾生雖然追求親近卻反而疏遠，聖人與眾生不求緣分卻自然親近，這就是覺悟與不覺悟的區別。聖人治理百姓和萬物，就像拯救溺水者和撲滅火災一樣，千方百計都是仁愛的體現。只有這種覺性遍滿法界，才可稱之為仁。伊尹（約公元前1649年—公元前1549年）是天下百姓中先覺悟的人。他覺悟到眾生與自己沒有隔閡，但又覺悟到眾生不能與自己沒有隔閡，就像父親與兒子不能同心一樣，怎麼能不焦心憂慮呢？像這樣自然不得不以天下為己任，所以說伊尹是聖人中承擔重任的人。伊尹的責任感，是從自覺中產生的。伊尹的責任，天下人不僅僅認為他是把百姓從水深火熱中解救出來而已。如果僅僅以此為責任，後世的英雄將相都能做到，怎麼能體現他的偉大呢？伊尹自己想到即使是普通百姓也有沒有受到堯（約公元前2356年—公元前2256年）舜（約公元前2294年—公元前2184年）恩澤的人，好像自己把他們推入溝中一樣。想要天下所有的人都有普通百姓沒有受到堯舜恩澤的情況，好像自己把他們推入溝中一樣的想法，這就叫做先覺覺悟後覺，他承擔天下的責任就是這樣，所以說偉大。大概是眾生不覺悟，不是』
【English Translation】 English version He recited the Buddha's name at the pagoda. Later, he saw white light emanating from the top of the pagoda, a manifestation of the Buddha, appearing golden in color. One day, while meditating in the meditation hall, he opened the window and suddenly saw a mountain emerging from the sea, with the Buddha sitting on top of it, radiating light in all directions, and the walls, trees, and forests disappearing from sight. This was the result of his sincere devotion. Wang Yizhi excelled in writing, and since he had devoted himself to Buddhism, he often used popular language to explain the essentials of all dharmas. Li Xiaoyou of Huainan wrote 'Guangren Pin,' and Wang Yizhi wrote a preface for it, saying: 'Scholars who hear the saying of treating fellow citizens and things as one, also deliberately try to extend their hearts and regard all things as one with themselves, but they are helpless because the pain and itching are ultimately different from their own. It is like using a dusty mirror to reflect a person, even if you force the person's face close to the mirror, you still cannot clearly see the eyebrows. In ancient times, people were working in the fields and had not yet shouldered the responsibility of the world, but they thought that one person was like themselves being pushed into a ditch, and they were also helpless because their awareness was not clear enough. Sages realize that the pain and breath of all beings are closely related to themselves, so they cannot help but worry. Ordinary people and sentient beings seek closeness but are estranged, while sages and sentient beings do not seek affinity but are naturally close. This is the difference between enlightenment and non-enlightenment. Sages manage the people and things like rescuing the drowning and extinguishing the fire. All kinds of methods are the embodiment of benevolence. Only this awareness that pervades the Dharma realm can be called benevolence. Yi Yin (approximately 1649–1549 BC) was the first enlightened person among the people of the world. He realized that there is no separation between sentient beings and himself, but he also realized that sentient beings cannot be without separation from himself, just like a father and son cannot be of one mind, how can he not worry? Like this, he naturally has to take the world as his responsibility, so it is said that Yi Yin is the one who takes on the heavy responsibility among the sages. Yi Yin's sense of responsibility comes from self-awareness. Yi Yin's responsibility is not only that the people of the world think that he is rescuing the people from the depths of misery. If this is only the responsibility, the heroes and generals of later generations can do it, how can it reflect his greatness? Yi Yin himself thought that even ordinary people have not received the grace of Yao (approximately 2356–2256 BC) and Shun (approximately 2294–2184 BC), just like he pushed them into the ditch. Wanting all the people in the world to have the situation where ordinary people have not received the grace of Yao and Shun, just like he pushed them into the ditch, this is called the first enlightened person enlightening the later enlightened person. His responsibility for the world is like this, so it is said to be great. Probably sentient beings are not enlightened, not'
止於不覺而已。不覺之言不可勝言也。不知君父是我頭目起愛戴想。則自然欺慢。不知百姓是我血肉起調理想。則自然貪虐。不知鳥獸魚鱉是我手足指爪起保護。想則自然屠戮。而諸受害之倫又不能覺知自性。起容受想。起平等想。起慈憫想。於是欺者還欺。虐者還虐。屠戮者還屠戮。合千百劫怨仇報施之慘禍。聖人大悲覺體了了盡知盡見。譬如祖父見子孫殘殺無已。安能禁其焦腸輪轉乎。是故聖人或以王法明吉兇之影響。或以天網昭禍福之不漏。或以三世因緣決因果之不昧。燦然明備矣。然憂世之君子。惟恐眾生聾聵易安。猶必隨其見之所到時有著述。而吾友小有起而輯其大成。曰廣仁品。小有慧根深厚一腔愷悌。先有仁品行世。本以妙生戒殺為宗。自後但見忠孝慈廉之事。則曰此其生機之布護也。但見貪饕淫縱之事。則曰此其殺機之橫流也。而廣仁品又因以出焉。向使小有非二十年至靜中討求。恍然得法界往來之路。何以為眾生之心如此。其焦腸輪轉乎宜之。他所著有蓮華世界書．如來香頻迦音等書刻行於世。嘗自營生壙。旋舍之棲霞寺中。遺言死後必用茶毗法。臨終現諸瑞相。正念而逝(金剛持驗記．凈土晨鐘．廣仁品序)。
瞿元立
名汝稷。蘇州常熟人。以父文懿公蔭為官。歷黃州知府。徙邵
【現代漢語翻譯】 現代漢語譯本：止於不覺而已。不覺之言不可勝言也。如果不知道君主和父親是我的頭和眼睛，而生起愛戴的想法，那麼自然會欺騙怠慢。如果不知道百姓是我的血肉，而生起調理的想法，那麼自然會貪婪暴虐。如果不知道鳥獸魚鱉是我的手足指爪，而生起保護的想法，那麼自然會屠殺。而那些受害的眾生又不能覺知自己的本性，生起容受的想法，生起平等的想法，生起慈悲憐憫的想法。於是欺騙的人仍然欺騙，暴虐的人仍然暴虐，屠殺的人仍然屠殺，匯合千百劫怨仇報應的慘禍。聖人以大悲之心覺悟本體，清清楚楚地完全知曉完全看見。譬如祖父看見子孫互相殘殺沒有停止，怎麼能不焦心憂慮呢？所以聖人或者用王法來說明吉兇的影響，或者用天網來昭示禍福的不會遺漏，或者用三世因緣來決斷因果的不會差錯，清清楚楚地明白完備了。然而憂國憂民的君子，只怕眾生愚昧無知容易安於現狀，還必須隨著他們見識所及之處時常有著述。而我的朋友小有挺身而出輯錄其大成，名為《廣仁品》。小有慧根深厚，一腔仁愛之心，先前有《仁品》流行於世，原本以妙生戒殺為宗旨。自那以後，只要見到忠孝慈廉的事情，就說這是生機的布護。只要見到貪婪淫亂放縱的事情，就說這是殺機的橫流。而《廣仁品》又因此而出現。假使小有不是用二十年的時間在靜中探求，恍然大悟得到法界往來的道路，怎麼能為眾生的心如此焦心憂慮呢？他所著有的《蓮華世界書》、《如來香頻迦音》等書刊刻流行於世。曾經自己營建生壙，隨即捨棄在棲霞寺中。遺言死後必須用茶毗（火葬）法。臨終時顯現各種瑞相，以正念而逝。（見《金剛持驗記》、《凈土晨鐘》、《廣仁品序》）。
瞿元立
名汝稷，蘇州常熟人。因父親文懿公的恩蔭而做官，歷任黃州知府，后調任邵武知府。
【English Translation】 English version: It ceases at non-awareness. The words of non-awareness cannot be exhausted. If one does not know that the ruler and father are one's head and eyes, and arises thoughts of love and respect, then naturally one will deceive and be disrespectful. If one does not know that the people are one's flesh and blood, and arises thoughts of care, then naturally one will be greedy and tyrannical. If one does not know that birds, beasts, fish, and turtles are one's hands, feet, fingers, and claws, and arises thoughts of protection, then naturally one will slaughter them. And those who suffer harm are unable to be aware of their own nature, to arise thoughts of acceptance, to arise thoughts of equality, to arise thoughts of compassion. Thus, those who deceive still deceive, those who are tyrannical still are tyrannical, those who slaughter still slaughter, combining the tragic consequences of resentment and retribution over thousands of kalpas. The sage, with great compassion, awakens to the essence, clearly and completely knowing and seeing. It is like a grandfather seeing his descendants killing each other without end, how can he not be anxious and worried? Therefore, the sage either uses the king's law to explain the influence of good and bad, or uses the net of heaven to show that the retribution of fortune and misfortune will not be missed, or uses the karma of the three lifetimes to determine that the cause and effect will not be mistaken, clearly and completely explained. However, the gentlemen who are concerned about the world, only fear that the masses are deaf and ignorant and easily settle for the status quo, and must often have writings as their knowledge reaches. And my friend Xiaoyou stepped forward to compile its great achievement, called 'Guang Ren Pin' (Treatise on Extensive Benevolence). Xiaoyou has deep wisdom and a heart full of kindness. Previously, 'Ren Pin' (Treatise on Benevolence) was popular in the world, originally based on Miaosheng's (Wonderful Life) prohibition of killing as its purpose. Since then, whenever he saw matters of loyalty, filial piety, kindness, and integrity, he would say that this is the protection of vitality. Whenever he saw matters of greed, lust, and indulgence, he would say that this is the rampant flow of killing intent. And 'Guang Ren Pin' (Treatise on Extensive Benevolence) came into being because of this. If Xiaoyou had not spent twenty years seeking in stillness, and suddenly realized the path of coming and going in the Dharma realm, how could he be so anxious for the hearts of sentient beings? His books, such as 'Lotus World Book', 'Tathagata Kalavinka Sound', etc., were printed and circulated in the world. He once built a living tomb for himself, and then abandoned it in Qixia Temple. He left a message that the cremation (cremation) method must be used after death. At the time of his death, various auspicious signs appeared, and he passed away with righteous mindfulness. (See 'Vajradhara Verification Record', 'Pure Land Morning Bell', 'Guang Ren Pin Preface').
Qu Yuanli
Named Ruji, was a native of Changshu, Suzhou. He became an official because of the patronage of his father, Duke Weny, and served as the prefect of Huangzhou, and later transferred to the prefect of Shaowu.
武。再守辰州。遷長蘆鹽運使。其在官以名節自厲。清望歸之。以太僕少卿致仕歸。元立受業于管東溟。學通內外。尤盡心于佛法。時徑山刻大藏。元立為文導諸眾信。破除異論。其言曰。世之誕佛者皆比于范縝之神滅也。而神滅非聖人所立教也。夫神也者。妙萬物而為言者也。即心也。即道也。範圍天地。曲成萬物。聖人所以參贊化育者也。是豈形之所及也。唯聖人為能窮神。而庸愚固未嘗亡。特不知其即道耳。故曰百姓日用而不知。不知則一狥于形。於是遺範圍天地之廣大而自局。棄曲成萬物之微妙而自穢。終日役役不過耳目口腹。聖人愍焉。故喻之曰形而上者謂之道。形而下者謂之器。謂之道。復慮人之自畫。而高遠之謂非己所及也。故曰利用出入民咸用之謂之神。堯之所以堯窮此神也。桀之所以桀昧此神也。是神者溯之無始。推之無終。豈形生而始生。形滅而隨滅哉。形有盡而神無窮。故曰原始反終。故知死生之說精氣為物。遊魂為變。是故知鬼神之情狀。而縝之言曰。形即神也。神即形也。形生而神生。形滅而神滅。藉如縝言。操則存者存形與舍。則亡者形亡。與出入無時莫知其鄉。百髓九竅六臟誰為然與。心不在焉。視而不見。夢說筑巖。豈目所矚。處今而憶昔。在吳而知越。何形之能然。縝亦不思甚矣
。縝之言。使人重形而遺神。淪胥以溺者也。謂形即神。則舍形無我。舍形無我則凡形之所欲皆我之所欲。而以禮義維之。是強也。是外鑠也。神不滅而謂滅。則堯桀均盡。顏跖均生。均生則縱逸者自適。均盡則好修者徒勞。於是示之以餘慶。戒之以百殃。則見以為茫昧而難徴也。揭之以仁義。則以為仁義攖人心。揭之以性善。則以為性惡。則以為善惡混幾何。其能信之。於是聿皇得喪徽纏。貪毒惡積而不可掩。罪大而不可解。沉瀹昏衢莫能自出。旋複流浪為苦無已。如來智入三世。圓應眾機。五時說法。海墨不可勝紀。其流入震旦者。才海墨之一滴。是為今一大藏。其語報則徴之三世。其語性則盡之妙覺。知三世之報則堯桀不均盡。知性覺之妙則性善無所疑。故下焉者得其說必惕於三世之報。惡不俟懲而革。善不俟勸而行矣。上焉者得其說。則妙契性善之真。居仁由義若耳聽目視。何有攖我心哉。是以聖賢之教得如來而大暢。惜哉縝之不講。謂神滅形滅而誕佛也。惟如來之教能窮此神之廣大微妙。語其大則天地者無盡大海之一漚耳。元會運世者無盡時劫之一瞬耳。語其妙則無聲無臭。此之空諦也。精一執中此之尸波羅密也。一言演為無量義。竟古今而推之莫能竟也。儒佛之是非。黃老之秘密。與夫百家之雄辨。一言
【現代漢語翻譯】 現代漢語譯本： 縝（指范縝）的言論，使人重視形體而遺忘精神，以致一同沉溺。如果說形體就是精神，那麼拋棄形體就沒有我。拋棄形體就沒有我，那麼所有形體所想要的都是我所想要的，而用禮義來約束它，這是勉強，是外在的束縛。如果說精神會消滅而不是不滅，那麼堯和桀（均為古代君王，堯為聖君，桀為暴君）就都徹底消失，顏回（孔子弟子）和盜跖（古代盜賊）就都一樣地活著。一樣地活著，那麼放縱的人就自我滿足；都徹底消失，那麼努力修行的人就徒勞無功。於是用餘慶來昭示，用各種災禍來告誡，卻被認為茫昧而難以驗證。揭示仁義，卻認為仁義擾亂人心。揭示人性本善，卻認為人性本惡，那麼善惡混雜又如何使人相信呢？於是，得失的爭奪隱微而複雜，貪婪惡毒積累而不可掩蓋，罪惡深重而無法解脫，沉溺於昏暗的道路而無法自拔，反覆流浪，痛苦沒有止境。 如來（Tathagata，佛的稱號之一）的智慧深入過去、現在、未來三世，圓滿地應和各種根機，五時說法，其數量之多，用盡大海之水磨成墨也無法記載。流入震旦（古代中國的稱謂）的，才不過是大海墨水中的一滴。這就是現在的一大藏經。談論果報，就驗證於三世；談論本性，就窮盡于妙覺。瞭解三世的果報，就知道堯和桀不會一樣地徹底消失；瞭解本性覺悟的微妙，就知道人性本善沒有什麼可懷疑的。所以，下等的人得到這種說法，必定會警惕於三世的果報，惡行不等懲罰就改正，善行不等勸勉就行爲了。上等的人得到這種說法，就能巧妙地契合人性本善的真諦，安於仁義就像用耳朵聽用眼睛看一樣自然，哪裡會有擾亂我心的情況呢？因此，聖賢的教誨得到如來的教法而更加發揚光大。可惜啊，范縝不講求這些，認為精神隨著形體消滅，而詆譭佛法。只有如來的教法才能窮盡這種精神的廣大微妙。說它大，那麼天地不過是無盡大海中的一個水泡；元會運世（古代曆法中的時間單位）不過是無盡時劫中的一瞬間。說它妙，那麼無聲無臭，這就是空諦（佛教真理之一）。精一執中，這就是尸波羅密（Śīla-pāramitā，戒律波羅蜜）。一句話可以演變為無量意義，窮盡古今來推究也無法窮盡。儒家和佛家的爭論，黃老之學的秘密，以及百家的雄辯，一句話……
【English Translation】 English version: Zhen's (referring to Fan Zhen) arguments cause people to value the physical form and neglect the spirit, leading to mutual drowning. If one says that the form is the spirit, then without the form, there is no 'I'. If without the form, there is no 'I', then all desires of the form are my desires, and to restrain them with propriety and righteousness is forced and an external constraint. If the spirit is said to perish instead of being imperishable, then Yao and Jie (both ancient rulers, Yao being a sage king and Jie a tyrant) would both utterly vanish, and Yan Hui (Confucius' disciple) and Zhi the Robber (an ancient bandit) would both live equally. If they live equally, then the indulgent would be content; if they both utterly vanish, then those who diligently cultivate would labor in vain. Therefore, to show them future blessings and warn them of myriad calamities is seen as vague and difficult to verify. To reveal benevolence and righteousness is seen as benevolence and righteousness disturbing people's hearts. To reveal the goodness of human nature is met with the belief that human nature is evil, so how can one believe when good and evil are mixed? Thus, the pursuit of gain and loss becomes subtle and entangled, greed and wickedness accumulate and cannot be concealed, sins are great and cannot be resolved, one is immersed in the darkness and cannot escape, repeatedly drifting and suffering endlessly. The wisdom of the Tathagata (one of the titles of the Buddha) penetrates the three times (past, present, and future), perfectly responding to all capacities. The Dharma spoken at the five periods is so numerous that even using all the water of the ocean to make ink would not suffice to record it. What has flowed into Zhendan (ancient name for China) is only a drop of ink from the ocean. This is now the great Tripitaka. Speaking of retribution, it is verified in the three times; speaking of nature, it exhausts the wondrous enlightenment. Knowing the retribution of the three times, one knows that Yao and Jie will not utterly vanish equally; knowing the subtlety of the enlightenment of nature, one knows that the goodness of human nature is beyond doubt. Therefore, those of lower capacity, upon hearing this teaching, will surely be wary of the retribution of the three times, correcting evil before punishment and performing good without exhortation. Those of higher capacity, upon hearing this teaching, can subtly accord with the truth of the goodness of human nature, dwelling in benevolence and following righteousness as naturally as hearing with the ears and seeing with the eyes. How could there be any disturbance of the heart? Therefore, the teachings of the sages are greatly expanded by the teachings of the Tathagata. Alas, that Zhen does not study these, believing that the spirit perishes with the form, and slanders the Buddha-dharma. Only the teachings of the Tathagata can exhaust the vast and subtle nature of this spirit. Speaking of its greatness, the heavens and earth are but a bubble in the endless ocean; the yuanhui yunshi (units of time in ancient calendars) are but a moment in endless kalpas. Speaking of its subtlety, it is without sound or smell, this is the emptiness truth (one of the Buddhist truths). Being refined, unified, and holding to the center, this is Śīla-pāramitā (Perfection of Morality). One word can evolve into limitless meanings, and even after exhausting the past and present to investigate it, it cannot be exhausted. The disputes between Confucianism and Buddhism, the secrets of Huang-Lao thought, and the eloquent arguments of the hundred schools, one word...
蔽之而有餘也。佐堯而堯。佐舜而舜。父以之而慈。子以之而孝。護法以之而護諸眾生。帝釋以之而離愛。梵天以之而勝慧。二乘以之而回向真乘。菩薩以之而證入妙覺。四聖六凡無根不被。故其言必至於海墨也。河沙妙德罔越窮神。故其要必歸於一乘也。世出世法莫不竭盡無餘矣。是以世之興。王莫不尊尚。我太祖太宗彌極紹隆。太祖既刻大藏於留都。太宗復刻大藏於京師。列聖纘緒底今無替。至於列代名卿宿儒。或行峻一世。或文雄百代。龍翰鳳雛之彥。蘭薰雪白之賢。歸命法流頤真靈筏者。數之更仆未易終也。嗟乎四大假合也。百年旦暮也。昔之所歷於今奚存。今之所存又何可恃。至愛終離。大業終棄。神之未窮。茫茫安托。適百里而不得其所託。則皇皇焉浩劫之適。何翅百里七趣紛沓。所託非定。狃百年之得喪而輕萬劫之流浪。可不謂大哀耶。故濟我於一時者不及濟我於一世者也。俾我一世得所安者不如使我浩劫得所安者也。求濟我于浩劫者非如來之教而何。姑未敢論受果登地第。能泛瀾覺海。少溉余潤。則契根根塵塵。靡不周遍法界。於是纏蓋不能縻。陰陽不能控。翛兮其翔。汩兮其集。究曠劫于剎那。拔九類於半偈。莫尚於是矣。密藏．幻餘二上人。以南北二藏皆梵筴。流通不易。思刻方冊。廣其流通。
【現代漢語翻譯】 現代漢語譯本： 用它來掩蓋（缺點）還綽綽有餘。輔助堯（唐堯，約公元前2356-前2255年在位）就能成就堯的聖明，輔助舜（虞舜，約公元前2294-前2204年在位）就能成就舜的聖明。父親用它來變得慈愛，兒子用它來變得孝順。護法者用它來護佑所有眾生，帝釋天（佛教的護法神）用它來脫離愛慾，梵天（色界天的天主）用它來獲得殊勝的智慧。聲聞、緣覺二乘用它來回向真正的佛乘，菩薩用它來證入微妙的覺悟。四聖（聲聞、緣覺、菩薩、佛）六凡（天、人、阿修羅、畜生、餓鬼、地獄）沒有哪個根器不被它所覆蓋。所以它所說的話必定像大海一樣深廣，像墨水一樣豐富，河沙一樣多的妙德都無法超越它，窮盡神妙。所以它的要旨必定歸於一乘（唯一的成佛之道）。世間法和出世間法沒有哪個不能被它徹底涵蓋。因此，世道興盛時，沒有哪個君王不尊崇它。我朝太祖（明太祖朱元璋，1368-1398在位）、太宗（明成祖朱棣，1402-1424在位）更加極力地繼承和發揚。太祖已經在留都（南京）刻印了大藏經，太宗又在京師（北京）刻印了大藏經。歷代聖明的君主繼承先業，直到今天都沒有廢止。至於歷代著名的卿相和大學者，有的品行高尚，為世人所敬仰，有的文章雄健，流傳百代。像龍翰鳳雛一樣傑出的人才，像蘭薰雪白一樣賢德的人，歸命佛法，頤養真性，乘坐智慧之舟的人，數都數不過來。 唉！四大（地、水、火、風）是虛假聚合的，百年光陰轉瞬即逝。過去所經歷的，如今還剩下什麼？現在所擁有的，又有什麼可以依靠？最深切的愛終究會離別，偉大的事業終究會放棄。精神還沒有窮盡，茫茫然要寄託在哪裡？如果走一百里路都找不到寄託的地方，那麼惶恐不安地經歷無數劫難，又何止百里之遙？六道輪迴紛繁複雜，所寄託的不是永恒不變的。拘泥於百年的得失，而輕視萬劫的流浪，這難道不是最大的悲哀嗎？所以，救濟我於一時的人，比不上救濟我於一世的人；使我一世得到安寧的人，比不上使我無數劫難得到安寧的人。尋求救濟我于無數劫難的，不是如來的教誨又是什麼呢？暫且不敢評論證得果位，登上菩薩的階位，能夠泛舟于廣闊的覺悟之海，稍微灌溉一點剩餘的恩澤，那麼與根、根塵塵（六根所對的六塵）相契合，沒有哪個不能周遍法界。於是纏縛和覆蓋不能束縛，陰陽不能控制，自由自在地飛翔，浩浩蕩蕩地聚集。在剎那間窮盡曠劫，用半句偈語拔出九類眾生（四生六道加中陰），沒有比這更殊勝的了。密藏、幻余兩位上人，認為南北兩藏都是梵文書寫，流通不便，想要刻印成方冊，擴大其流通。
【English Translation】 English version: It is more than enough to cover (the shortcomings). Assisting Yao (Emperor Yao, reigned c. 2356-2255 BC) results in Yao's sagacity, and assisting Shun (Emperor Shun, reigned c. 2294-2204 BC) results in Shun's sagacity. A father uses it to become compassionate, and a son uses it to become filial. Dharma protectors use it to protect all sentient beings, Śakra (a Buddhist guardian deity) uses it to be free from attachment, and Brahmā (the lord of the Form Realm) uses it to attain supreme wisdom. The Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) use it to turn towards the True Vehicle (Mahāyāna), and Bodhisattvas use it to realize wondrous enlightenment. The Four Saints (Śrāvakas, Pratyekabuddhas, Bodhisattvas, and Buddhas) and the Six Realms (Devas, Humans, Asuras, Animals, Pretas, and Hell-beings) have no root that is not covered by it. Therefore, its words must be as vast as the sea and as rich as ink, and the myriad virtues like the sands of the Ganges cannot surpass its profound mystery. Therefore, its essence must return to the One Vehicle (the single path to Buddhahood). There is nothing in worldly and transcendental dharmas that is not completely exhausted by it. Therefore, when the world prospers, no king does not respect it. Our Taizu (Emperor Taizu of Ming, reigned 1368-1398) and Taizong (Emperor Chengzu of Ming, reigned 1402-1424) even more vigorously inherited and promoted it. Taizu had already engraved the Great Treasury of Scriptures in Liudu (Nanjing), and Taizong again engraved the Great Treasury of Scriptures in the capital (Beijing). The enlightened rulers of successive generations have continued the work of their predecessors without interruption to this day. As for the famous ministers and great scholars of past dynasties, some had noble conduct that was admired by the world, and some had magnificent writings that were passed down for hundreds of generations. Talented people like dragon's offspring and phoenix's chicks, and virtuous people like fragrant orchids and white snow, who devoted themselves to the Dharma, nourished their true nature, and rode the raft of wisdom, are too numerous to count. Alas! The Four Great Elements (earth, water, fire, and wind) are a false aggregation, and a hundred years pass in the blink of an eye. What remains of what was experienced in the past? What can be relied upon in what is possessed now? The deepest love will eventually be separated, and the greatest career will eventually be abandoned. The spirit has not yet been exhausted, where can it be entrusted in the vastness? If one cannot find a place to entrust oneself even after traveling a hundred li, then how much more so when experiencing countless kalpas in anxiety and fear? The cycle of the Six Realms is complex and chaotic, and what is entrusted is not eternal. To be attached to the gains and losses of a hundred years, while neglecting the wandering of countless kalpas, is this not the greatest sorrow? Therefore, the one who saves me for a moment is not as good as the one who saves me for a lifetime; the one who gives me peace in this lifetime is not as good as the one who gives me peace in countless kalpas. What is it that seeks to save me from countless kalpas if not the teachings of the Tathāgata? I dare not yet comment on attaining the fruit and ascending the stages of a Bodhisattva, but being able to sail on the vast ocean of enlightenment and slightly irrigate the remaining grace, then it will be in harmony with the roots, the root-dusts (the six sense organs and their corresponding six sense objects), and there is nothing that will not pervade the entire Dharma Realm. Then, entanglement and cover cannot bind, yin and yang cannot control, freely soaring, and gathering grandly. Exhausting countless kalpas in an instant, and extracting the nine kinds of beings (the four kinds of birth and the six realms plus the intermediate state) with half a verse, there is nothing more supreme than this. The two venerable monks, Mìzàng and Huànyú, believed that both the Northern and Southern Canons were written in Sanskrit script, making circulation difficult, and wanted to engrave them into square volumes to expand their circulation.
拯溺之慈甚盛。諸龍象敷美其事盡矣。予特恐世之誕佛者或沮之。遂書此以輔韋馱氏之䟦折羅杵云。又于佛前說誓曰。愿畢我形壽。力荷此法藏。茍可效我力。靡所不自竭。念昔佛菩薩。以此法藏故。剝皮以為紙。析骨以為筆。書寫此經卷。積如須彌山。今此真丹國。陟𨤲瑩于玉。無事以我皮。充此法藏用。使我皮可用。剝所不敢辭。域有蒙氏筆。無事析我骨。使我骨可用。析所不敢辭。我今雖食貧。檀貲當勉具。歷仕及歸農。隨緣力為辦。不直此一生。愿盡未來際。常以此法藏。普度諸眾生。同時發願者又有曾乾亨．傅光宅．唐文獻．曾鳳儀．徐琰．于立玉．吳惟明．王宇泰．袁了凡共九人。其文俱刻徑山藏中。元立嘗上溯諸佛。下逮宗門。撮其語要為指月錄。盛行於世。后終老於家。於時士大夫學佛者所在多有。其不列于傳者並著其大概如左。
朱兆隆。名國祚。秀水人。萬曆十一年登進士第第一。天啟朝拜武英殿大學士。在官侃侃持大體。進退以禮。事具明史傳中。居常自奉淡泊。日必闔戶閱一卷書。又靜坐久之乃出。既乞休歸。舟中人見之。知所閱者乃金剛經也。已而謂其子曰。我生平榮枯不較。順逆一如。只得金剛經中無我相無人相六字之力。又時呼老鄰說經中大意。天啟四年預知將終。命酒自酌。
【現代漢語翻譯】 現代漢語譯本： 拯救溺水者的慈悲之心非常盛大。眾多的龍象（比喻菩薩的威猛）讚美此事已經到了極致。我特別擔心世上那些輕慢佛法的人會阻撓此事，於是寫下這些文字來輔助韋馱（佛教護法神）的跋折羅杵（金剛杵）。又在佛前發誓說：『愿我用盡一生的壽命和力量來承擔這部法藏（佛教經典）。只要能發揮我的力量，我將竭盡全力。』 『回想過去的佛和菩薩，爲了這部法藏的緣故，剝下自己的皮當作紙，劈開自己的骨頭當作筆，書寫這些經卷，堆積如須彌山（佛教中的聖山）。如今在這真丹國（中國），我的面板比玉石還要光潔，沒有什麼事情需要用到我的皮，來充當這部法藏的用途。如果我的皮可以用，剝皮我也不敢推辭。』 『這裡有蒙氏筆，沒有什麼事情需要劈開我的骨頭。如果我的骨頭可以用，劈開我的骨頭我也不敢推辭。我如今雖然生活貧困，但供養的資財應當努力具備。歷經做官和歸隱田園，隨緣盡力辦理。不只是這一生，愿盡未來世，常常用這部法藏，普遍度化一切眾生。』 同時發願的還有曾乾亨、傅光宅、唐文獻、曾鳳儀、徐琰、于立玉、吳惟明、王宇泰、袁了凡共九人。他們的誓願都刻在徑山藏中。元立曾經上溯諸佛，下至宗門（禪宗），摘取他們的語言要點編成《指月錄》，在世上廣為流傳。後來在家中安度晚年。當時士大夫學佛的人很多，沒有列入傳記的人，也把他們的大概事蹟記錄在下面。 朱兆隆，名國祚，秀水（地名）人。萬曆十一年（1583年）考中進士第一名。天啟年間（1621-1627年）被授予武英殿大學士。在官任上，他公正地維護大局，進退都符合禮儀。事蹟記載在《明史》的傳記中。平時生活簡樸，每天必定關上門閱讀一卷書，很久之後才出來。退休回家后，船上的人看到他，知道他所閱讀的是《金剛經》。 不久，他對他的兒子說：『我一生對榮華和困苦都不計較，順境和逆境都一樣對待。只是得到了《金剛經》中『無我相無人相』這六個字的力量。』又時常叫來老鄰居講解經中的大意。天啟四年（1624年）預知自己將要去世，命人拿酒自己酌飲。
【English Translation】 English version: The compassion for rescuing the drowning is extremely great. The many dragons and elephants (metaphor for the power of Bodhisattvas) have praised this matter to the utmost. I am particularly worried that those who disrespect the Buddha's teachings in the world will obstruct it, so I write these words to assist Weituo (a Buddhist guardian deity) with his Vajra club (a diamond club). I also made a vow before the Buddha, saying: 'May I use up my life and strength to bear this Dharma treasure (Buddhist scriptures). As long as my strength can be used, I will do my best.' 'Recalling the Buddhas and Bodhisattvas of the past, for the sake of this Dharma treasure, they peeled off their own skin to use as paper, split their bones to use as pens, and wrote these scriptures, piling them up like Mount Sumeru (the sacred mountain in Buddhism). Now in this Zhen Dan country (China), my skin is even more lustrous than jade, and there is nothing that needs to use my skin to serve as the purpose of this Dharma treasure. If my skin can be used, I would not dare to refuse to peel it off.' 'Here are Meng's brushes, and there is nothing that needs to split my bones. If my bones can be used, I would not dare to refuse to split them. Although I am now living in poverty, I should strive to provide offerings. Through serving as an official and returning to farming, I will do my best to manage it according to circumstances. Not only in this life, but may I use this Dharma treasure to universally liberate all sentient beings in the future.' At the same time, nine other people made vows: Zeng Qianheng, Fu Guangzhai, Tang Wenxian, Zeng Fengyi, Xu Yan, Yu Liyu, Wu Weiming, Wang Yutai, and Yuan Liaofan. Their vows are all engraved in the Jingshan Collection. Yuan Li once traced back to the Buddhas and down to the Zen school (Chan Buddhism), extracting the key points of their words to compile the 'Record of Pointing at the Moon', which was widely circulated in the world. Later, he spent his old age at home. At that time, there were many scholars and officials who studied Buddhism, and those who were not included in the biographies also had their general deeds recorded below. Zhu Zhaolong, named Guozuo, was from Xiushui (place name). In the eleventh year of Wanli (1583 AD), he passed the imperial examination as the top scholar. During the Tianqi reign (1621-1627 AD), he was awarded the title of Grand Scholar of the Wuying Hall. While in office, he impartially maintained the overall situation, and his advances and retreats conformed to etiquette. His deeds are recorded in the biography in the 'History of Ming'. He usually lived a simple life, and he would always close the door to read a volume of books every day, and only come out after a long time. Not long after he retired and returned home, people on the boat saw him and knew that what he was reading was the 'Diamond Sutra'. He then said to his son: 'I have never cared about glory and hardship in my life, and I treat favorable and unfavorable circumstances the same. I have only gained the power of the six words 'no self-image, no person-image' in the 'Diamond Sutra'.' He also often called on old neighbors to explain the main ideas in the sutra. In the fourth year of Tianqi (1624 AD), he knew in advance that he was about to die, and ordered people to bring wine for him to drink himself.
端坐而逝。鼻中玉箸下垂。久之乃隱。謚文恪。鐘伯敬。名惺。竟陵人。萬曆中進士。官禮部主事。出為福建提學。一年以父憂歸。服除不出。年將五十。自念人生無常。佛性漸失。不覺悲淚。乃專精首楞嚴經。眠食造次皆執卷熟思。與永新賀中男往復參訂。成楞嚴如說十卷。將歿前三日。告于佛。請大僧授五戒。法名斷殘。愿生生世世為比邱優婆塞。遂逝。崑山王弱生。名志堅。萬曆中進士。官終湖廣提學。其學博通內外。與弟平仲與游。並禮云棲宏公稱弟子。弱生嘗手寫華嚴經。至再晚修兜率觀。卒于官。未卒前兩月。嘉定徐成民治閻羅事。言弱生已註名上生兜率矣。既弱生自官所寄所著彌勒懺歸。乃驗成民言不虛也。平仲名志長與游名誌慶。皆博學有高行。老於公車。其手書華嚴經各一部。金壇王宇泰。名肯堂。父方麓。名樵。萬曆中以南京右都御史致仕歸。得疾苦躁。宇泰奉金剛經進曰。愿大人澄心聽兒誦經。方麓頷之。誦至無我相無人相。方麓微笑曰。煩惱本空。我相何在。遂起坐合掌而逝。宇泰既成進士。官翰林檢討。終福建參政。平生博通教乘。尤精相宗。以慈恩成唯識疏既亡。學者無所取證。乃創唯識證義十卷。書成力疾校讎刻行於世。曰此龍華之羔雉也。初高原昱公以宇泰之請演唯識俗詮。既成浙
【現代漢語翻譯】 現代漢語譯本： 端坐而逝。鼻中玉箸（一種裝飾品，這裡指類似玉的裝飾物）下垂。很久之後才消失。謚號文恪。鐘伯敬，名惺，竟陵（今湖北省天門市）人。萬曆（1573-1620）年間考中進士，官至禮部主事。后外放為福建提學。一年後因父親去世回家守孝。服喪期滿后沒有再出仕。年近五十，自認為人生無常，佛性逐漸喪失，不禁悲傷落淚。於是專心研讀《首楞嚴經》。無論睡覺吃飯，都手不釋卷，反覆思考。與永新（今江西省永新縣）賀中男互相探討，完成了《楞嚴如說》十卷。臨終前三天，向佛告別，請來大僧傳授五戒，法名斷殘。發願生生世世為比丘（佛教出家男眾）優婆塞（佛教在家男眾）。之後去世。崑山（今江蘇省崑山市）王弱生，名志堅。萬曆（1573-1620）年間考中進士，官至湖廣提學。他的學問博通內外。與弟弟平仲一同遊歷，並拜云棲宏公（蓮池大師）為師，自稱弟子。王弱生曾手抄《華嚴經》。晚年修習兜率觀（觀想彌勒菩薩的凈土）。在任上去世。去世前兩個月，嘉定（今上海市嘉定區）徐成民講述了陰間閻羅王的事情，說王弱生已經註名，將要往生兜率天了。後來王弱生從官署寄回了他所著的《彌勒懺》，這才驗證了徐成民所說不假。平仲，名志長，與游，名誌慶，都博學有高尚品行，晚年才離開仕途。他們各自手書了一部《華嚴經》。金壇（今江蘇省金壇市）王宇泰，名肯堂，他的父親方麓，名樵，萬曆（1573-1620）年間以南京右都御史的身份辭官還鄉。得了病，心情煩躁。王宇泰捧著《金剛經》進言說：『希望父親能夠靜下心來聽兒子誦經。』方麓點頭同意。誦到『無我相，無人相』時，方麓微笑著說：『煩惱本來就是空的，我相又在哪裡呢？』於是起身合掌而逝。王宇泰考中進士后，官至翰林檢討，最終官至福建參政。一生博通佛教經論，尤其精通相宗（唯識宗）。因為慈恩（窺基大師）的《成唯識疏》已經失傳，學者無從考證，於是創作了《唯識證義》十卷。書成后帶病校對，刊行於世，說：『這是龍華會上的羔雉（祭祀用的羔羊和野雞）啊。』當初高原昱公應王宇泰的請求，講解《唯識俗詮》。完成後，浙
【English Translation】 English version: He passed away while sitting upright. A jade chopstick (an ornament, here referring to a jade-like ornament) descended from his nose. It disappeared after a long time. He was posthumously named Wenkè. Zhong Bojing, named Xing, was from Jingling (present-day Tianmen City, Hubei Province). He passed the Jinshi examination during the Wanli (1573-1620) period and served as a principal of the Ministry of Rites. Later, he was sent out to be the Education Commissioner of Fujian. After a year, he returned home to observe mourning for his father's death. After the mourning period, he did not return to office. Approaching the age of fifty, he considered life impermanent and his Buddha-nature gradually lost, and he could not help but feel sad and shed tears. Therefore, he devoted himself to studying the Śūraṅgama Sūtra. Whether sleeping or eating, he always held the scroll and pondered it carefully. He discussed and revised it with He Zhongnan from Yongxin (present-day Yongxin County, Jiangxi Province), and completed ten volumes of the Śūraṅgama as it is said. Three days before his death, he bid farewell to the Buddha, invited a great monk to transmit the five precepts, and was given the Dharma name Duàncán. He vowed to be a Bhikṣu (Buddhist monk) and Upāsaka (Buddhist layman) in every life. Then he passed away. Wang Ruosheng from Kunshan (present-day Kunshan City, Jiangsu Province), named Zhijian. He passed the Jinshi examination during the Wanli (1573-1620) period and served as the Education Commissioner of Huguang. His learning was broad and profound. He traveled with his younger brother Pingzhong and worshiped Master Yunqi Hong (Master Lianchi) as his teacher, calling himself a disciple. Wang Ruosheng once hand-copied the Avataṃsaka Sūtra. In his later years, he practiced the Tuṣita contemplation (contemplating the pure land of Maitreya Bodhisattva). He died in office. Two months before his death, Xu Chengmin from Jiading (present-day Jiading District, Shanghai) spoke of the affairs of Yama, the king of the underworld, saying that Wang Ruosheng's name had already been registered and that he would be reborn in the Tuṣita Heaven. Later, Wang Ruosheng sent back his work, the Maitreya Repentance, from his official residence, which verified what Xu Chengmin had said. Pingzhong, named Zhichang, and You, named Zhiqing, were both learned and had noble conduct, and did not leave their official careers until late in life. They each hand-copied a copy of the Avataṃsaka Sūtra. Wang Yutai from Jintan (present-day Jintan City, Jiangsu Province), named Kentang, his father Fanglu, named Qiao, retired from office as the Right Vice Censor-in-Chief of Nanjing during the Wanli (1573-1620) period and returned to his hometown. He became ill and was irritable. Wang Yutai presented the Diamond Sūtra and said, 'I hope that Father can calm down and listen to his son recite the sutra.' Fanglu nodded in agreement. When reciting 'no self-image, no person-image,' Fanglu smiled and said, 'Afflictions are originally empty, where is the self-image?' Then he got up, put his palms together, and passed away. After Wang Yutai passed the Jinshi examination, he served as a compiler in the Hanlin Academy, and eventually became the Fujian Participating Administration. Throughout his life, he was well-versed in Buddhist scriptures and treatises, especially proficient in the Consciousness-only School (Vijñānavāda). Because the Cí'ēn's (Kuiji's) Commentary on the Establishment of Consciousness-only had been lost, scholars had no way to verify it, so he created ten volumes of the Meaning of Establishing Consciousness-only. After the book was completed, he proofread it while ill and published it to the world, saying, 'This is the lamb and pheasant (sacrificial lamb and pheasant) of the Longhua Assembly.' Initially, at the request of Wang Yutai, Gao Yuan Yu Gong explained the Common Explanation of Consciousness-only. After completion, Zhe
江布政使。吳體中施金刻之為之序曰。眾生唸唸執我。在在執法。古佛語之曰無勞執也。此唯識耳。遮執之談。何關表識。而逐影伺聲之流。乃至望識幢而生執。夫識真如之病與夢也。病與夢誠非無。顧何得言誠是有。吾求之始。大覺湛澄識於何生。吾求之終。佛智歷然識向何滅。言思路絕。擬議道窮。坐見八識恍然墮矣。隨即名轉義。不等於斡旋。轉即是智境。非立於對待。未轉通智。全體是識。病外無身。既轉通識。全體是智。覺來無夢。如是則天親不得已以有頌。護法不得已以有論。高原上人亦不得已而有俗詮乎。體中。名用。先桐城人。從紫柏老人游。復徑山化城寺貯藏經板為流通計。叔父應賓。官翰林編修。受云棲戒為優婆塞。敬信尤篤。云棲碑誌多出其手。華亭董元宰。名其昌。為諸生時參紫柏老人。與密藏師激揚大事。遂博觀大乘經。力究竹篦子話。一日舟過武塘。念香巖擊竹因緣。以手敲張帆竹竿。瞥然有省。自後不疑從上公案。因讀華嚴合論。作偈云。帝網重珠遍剎塵。都來當念兩言真。華嚴論主分明舉。五十三參鈍置人。又云。儒衣僧帽道人鞋。百劫莊嚴不受些。笑倒靈山臨末會。生平伎倆一枝花。萬曆中成通士。官至禮部尚書。告歸。謚文敏(明文偶鈔．刻藏緣起．常熟志．密藏禪師遺稿附錄
【現代漢語翻譯】 現代漢語譯本： 江布政使吳體中出資雕刻佛經，併爲此作序說：『眾生唸唸執著于自我，處處執著於法。古佛說不必執著，這只是唯識的道理。』遮止執著的言論，與彰顯『識』有什麼關係呢？那些追逐影子、伺探聲音的人，甚至看到『識』的旗幟就產生執著。要知道，執著于『識』就像生病和做夢一樣。病和夢確實存在，但怎麼能說它們真實存在呢？我開始探求時，大覺湛然澄明，『識』從何處產生？我探求到最後，佛智歷歷分明，『識』又向何處滅去？言語思路斷絕，擬議思辨窮盡，靜坐中只見八識恍然墜落。隨即是名稱轉變意義，不等同於斡旋。轉變就是智慧的境界，不是建立在對待之上。未轉變通達智慧時，全體都是『識』，就像病外沒有身體。既然轉變通達了『識』，全體就是智慧，覺悟后就沒有夢。這樣說來，世親（Vasubandhu）菩薩不得不作頌，護法（Dharmapala）菩薩不得不作論，高原上人也不得不作通俗的解釋嗎？ 吳體中，名用，是先前的桐城人，跟隨紫柏老人遊學，又在徑山化城寺貯藏經板，為流通佛經做準備。他的叔父吳應賓，官至翰林編修，受云棲（Yunqi）的戒律，成為優婆塞（Upasaka，在家男居士），敬信非常虔誠。云棲的碑文墓誌大多出自他的手筆。華亭董元宰，名其昌，還是諸生時參拜紫柏老人，與密藏禪師激揚佛法大事，於是廣泛閱讀大乘經典，努力研究『竹篦子話』。一天，乘船經過武塘，想到香巖（Xiangyan）擊竹的因緣，便用手敲打張帆的竹竿，忽然有所領悟。自此以後，不再懷疑從上的公案。因此讀《華嚴合論》，作偈說：『帝網重重，寶珠遍滿剎塵，都來當下一念，兩言才是真。華嚴論主分明舉，五十三參鈍置人。』又說：『儒衣僧帽道人鞋，百劫莊嚴不受些。笑倒靈山臨末會，生平伎倆一枝花。』萬曆（1573-1620）年間成為通士，官至禮部尚書，告老還鄉，謚號文敏。 （明文偶鈔．刻藏緣起．常熟志．密藏禪師遺稿附錄）
【English Translation】 English version: The Jiang Administration Commissioner, Wu Tizhong, sponsored the carving of Buddhist scriptures and wrote a preface for it, saying: 'Sentient beings are constantly attached to the self and to the Dharma in every situation. The ancient Buddha said there is no need to be attached; this is merely the principle of Vijnanavada (Yogacara, Consciousness-only).』 What does the discussion of stopping attachment have to do with revealing 『consciousness』? Those who chase shadows and listen for sounds even develop attachments upon seeing the banner of 『consciousness.』 Know that attachment to 『consciousness』 is like being sick or dreaming. Sickness and dreams do exist, but how can it be said that they truly exist? When I began to seek, the Great Enlightenment was clear and serene; from where did 『consciousness』 arise? When I sought to the end, the Buddha's wisdom was distinctly clear; where did 『consciousness』 go to disappear? Words and thoughts are cut off, and deliberation is exhausted. Sitting in meditation, one sees the eight consciousnesses suddenly fall away. Then, the name transforms the meaning, which is not equal to manipulation. Transformation is the realm of wisdom, not established on duality. Before transforming and reaching wisdom, the whole is consciousness, just as there is no body outside of sickness. Once transformed and reaching consciousness, the whole is wisdom, and there are no dreams after awakening. In that case, was Vasubandhu (Tianqin) compelled to write verses, Dharmapala (Hufa) compelled to write treatises, and the High Plateau person also compelled to write popular explanations? Wu Tizhong, named Yong, was originally from Tongcheng. He followed the Elder Zibo in his studies and also stored scripture printing plates in Huacheng Temple on Mount Jing, preparing for the circulation of Buddhist scriptures. His uncle, Wu Yingbin, held the official position of Compiler in the Hanlin Academy. He received precepts from Yunqi and became an Upasaka (layman), with extremely devout faith. Most of the inscriptions and epitaphs of Yunqi were written by him. Dong Yuanzai of Huating, named Qichang, visited the Elder Zibo when he was still a student, and he and Zen Master Mizang stirred up great events of the Dharma. Thereupon, he extensively read Mahayana scriptures and diligently studied the 『bamboo stick stories.』 One day, while traveling by boat through Wutang, he thought of the cause and condition of Xiangyan striking bamboo, and he tapped the bamboo pole of the sail with his hand, suddenly gaining some understanding. From then on, he no longer doubted the public cases from above. Therefore, reading the Huayan Helun (Combined Commentary on the Avatamsaka Sutra), he composed a verse saying: 『The net of Indra is layered, jewels fill the lands, all come down to this very moment, two words are true. The Huayan commentator clearly points it out, the fifty-three visits leave people dull.』 He also said: 『Confucian robes, a monk's hat, and a Taoist's shoes, a hundred kalpas of adornment are not accepted. Laughing, Ling Shan (Vulture Peak) faces the final assembly, a lifetime of tricks, a single flower.』 During the Wanli (1573-1620) reign, he became a learned scholar, reaching the position of Minister of the Ministry of Rites, and retired to his hometown with the posthumous title of Wenmin. (Ming Wen Ou Chao. Kezang Yuanqi. Changshu Zhi. Mizang Chanshi Yigao Ful)
．明史．金剛新異錄．鐘伯敬集．活閻君紀略．[薜/米]庵別錄．金剛果報．唯識證義序．唯識俗詮序．云棲法匯．畫禪隨筆)。
知歸子曰。儒佛盛衰實相表裡。曹溪之化盛而李翱演復性之書。東林之教行而周子抉無極之秘。其發軫迥殊而歸宗非別。洎于明道推闡天人。研窮性命。往往契金剛無住之旨。維摩不二之門。然而痛斥枯禪。深排二乘。非獨顯提名教。抑且陰翼禪宗。雖排斥之言不無太過。將願力所憑別有深旨乎。降及象山．慈湖．陽明．心齋諸先生。直契心源。痛除枝葉。宜乎登少林之堂。飲曹溪之水。而乃曲為眾生。嚴分經界。權實互用。冥顯難窺。越至明之末造。籓籬既撤。華梵交宣。覲彌陀于數仞墻中。謁庖犧于菩提樹下。大同之化於是為昭然。或徒尚空言。終乖實相。長顢頇之習。開閃爍之風。亦識法者所深懼也。予錄自宋以來諸先生。其一意宗儒者不敢旁濫。若出入二教。信向愨誠。踐履篤實者。采其議論以導將來。如管楊以下諸公其尤著者也。子思曰。道並行而不相悖。孟子曰。夫道一而已矣。非忘言之倫。奚足以語於斯哉。 卍新續藏第 88 冊 No. 1646 居士傳
居士傳四十五
袁了凡傳
袁了凡。名黃。江南吳江人。故字學海。幼孤業醫。
【現代漢語翻譯】 現代漢語譯本。《明史》、《金剛新異錄》、《鐘伯敬集》、《活閻君紀略》、《[薜/米]庵別錄》、《金剛果報》、《唯識證義序》、《唯識俗詮序》、《云棲法匯》、《畫禪隨筆》記載：
知歸子說：儒學和佛學的興盛與衰落，實際上是相互關聯、表裡如一的。曹溪禪宗的教化興盛時，李翱撰寫了《復性書》來闡發儒家思想；東林凈土宗的教義盛行時，周敦頤闡發了無極的奧秘。他們的出發點雖然不同，但最終的歸宿並沒有本質區別。到了程顥、程頤闡明天道人倫，深入研究人性和命運時，往往與《金剛經》不住于相的宗旨和維摩詰居士不二法門的思想相契合。然而，他們又嚴厲斥責枯禪，深刻批判小乘佛教，這不僅是爲了彰顯儒家的名教，而且也是爲了暗中護持禪宗。雖然他們排斥佛教的言論不免有些過分，但這或許是他們憑藉願力，另有更深遠的用意吧。到了陸九淵、張栻、王陽明、王艮等先生，他們直接契合心源，徹底去除枝蔓，本應可以登上少林寺的殿堂，飲用曹溪的法水，但他們卻爲了普度眾生，嚴格區分儒佛的界限，權宜之計和真實意圖相互運用，讓人難以看清他們的真實想法。到了明朝末年（1368年-1644年），各種界限已經被打破，儒家和佛家的思想相互交融，人們可以在數仞高的墻中禮拜阿彌陀佛（Amitabha），也可以在菩提樹下參拜伏羲。大同的教化因此而彰顯。但也有人只是徒託空言，最終違背了實相，助長了顢頇的習氣，開啟了閃爍其詞的風氣，這也是通達佛法的人所深深擔憂的。我記錄了自宋朝（960年-1279年）以來各位先生的言論，對於那些一心宗奉儒家的人，不敢隨意引用其他學說。如果有人出入于儒佛兩教，信仰真誠，踐行篤實，就採納他們的議論來引導後人，比如管楊以下的各位先生，就是其中特別顯著的人物。子思說：『道並行而不相悖。』孟子說：『道是唯一的。』如果不是忘卻言語的人，又怎麼能夠談論這些呢？
《卍新續藏》第88冊No. 1646《居士傳》
《居士傳》四十五
《袁了凡傳》
袁了凡，名袁黃，是江南吳江人。他原先的字是學海，幼年喪父，以行醫為業。
【English Translation】 English version. The following is recorded in History of Ming, New Records of Vajra's Wonders, Collected Works of Zhong Bojing, A Brief Account of the Living Yama, Miscellaneous Records of [Xue/Mi] An, Vajra's Retribution, Preface to the Meaning of Consciousness-Only, Popular Explanation of Consciousness-Only, Collected Works of Yunqi, Random Notes on Zen Painting:
Zhiguizi said: The rise and fall of Confucianism and Buddhism are actually interrelated and two sides of the same coin. When the teachings of Caoxi Zen flourished, Li Ao wrote Book on Returning to Nature to expound Confucian thought; when the teachings of Donglin Pure Land flourished, Zhou Dunyi elucidated the mysteries of the Ultimate. Although their starting points were different, their ultimate destinations were not essentially different. When Cheng Hao and Cheng Yi elucidated the Way of Heaven and humanity and deeply studied human nature and destiny, they often coincided with the principle of non-abiding in phenomena in the Diamond Sutra and the non-dualistic teachings of Vimalakirti. However, they severely criticized dry Zen and deeply criticized Hinayana Buddhism, which was not only to highlight the Confucian teachings but also to secretly support Zen Buddhism. Although their words of rejection were somewhat excessive, perhaps they had deeper intentions based on their vows. When it came to Mr. Lu Jiuyuan, Mr. Zhang Shi, Mr. Wang Yangming, and Mr. Wang Gen, they directly coincided with the source of the mind and completely removed the branches and leaves. They should have been able to ascend the halls of Shaolin Temple and drink the water of Caoxi, but they strictly distinguished the boundaries between Confucianism and Buddhism for the sake of saving sentient beings, using expedient means and true intentions interchangeably, making it difficult to see their true thoughts. By the end of the Ming Dynasty (1368-1644), the boundaries had been broken, and Confucian and Buddhist thoughts were intertwined. People could worship Amitabha (Amitabha) within walls several fathoms high and pay homage to Fuxi under the Bodhi tree. The teachings of Great Harmony were thus revealed. However, some people only paid lip service and ultimately violated the true nature of reality, fostering the habit of ignorance and opening up the atmosphere of equivocation, which is also deeply feared by those who understand the Dharma. I have recorded the words of the gentlemen since the Song Dynasty (960-1279). For those who single-mindedly followed Confucianism, I did not dare to randomly quote other doctrines. If someone entered and exited both Confucianism and Buddhism, with sincere faith and solid practice, I would adopt their arguments to guide future generations, such as Mr. Guan Yang and the following gentlemen, who are particularly prominent figures. Zisi said: 'The Way runs parallel without contradicting each other.' Mencius said: 'The Way is one.' If one is not someone who has forgotten words, how can one talk about these things?
Wan Xu Zang, Volume 88, No. 1646, Biographies of Lay Buddhists
Biographies of Lay Buddhists Forty-Five
Biography of Yuan Liaofan
Yuan Liaofan, named Yuan Huang, was a native of Wujiang, Jiangnan. His original courtesy name was Xuehai. He lost his father at a young age and practiced medicine for a living.
有術者孔生。善皇極數。推了凡命。勸令習儒書曰。明年當補諸生。后以貢生為知縣。終五十二歲。然無子。了凡之先贅嘉善殳氏。遂補嘉善縣學生。既而貢太學。其考校名次廩米斗石之數悉符孔生懸記語。頃之訪雲谷禪師于棲霞。與雲谷坐對一室。三晝夜不瞑。雲谷異之曰。子晝夜中不起妄想。入道不難也。了凡曰。吾生平有孔生者懸記之。既驗矣。榮辱生死其有定數審矣。知妄想之無益也。息之久矣。雲谷曰。吾以豪傑之士待子。不知子之為凡夫也。人之生固前有定數焉。然大善大惡之人則皆非前數之所得定也。子二十年坐孔生算中。不得一毫轉動。凡夫哉。曰然則定數可變乎。雲谷曰。命自我造。福自己求。一切福田不離自性。反躬內省感無不通。何為其不可變也。孔生懸記汝者何。試說之。了凡以告。雲谷曰。汝自揣應得科第否。應生子否。了凡自忖良久曰。不應也。好逸惡勞。恃才矜名。多言善怒喜潔嗜飲之數者。俱非載福之基也。雲谷曰。人苦不知非。子知非。子即痛刷之。從前種種譬如昨日死。從后種種譬如今日生。此義理再生之身也。何前數之不可變也。了凡韙其言。肅容再拜曰謹受教。因為疏。發己過於佛前。誓立功行三千以自贖。雲谷於是授以功過格。教以準提咒。謂曰。事天立命。須於何思何
慮時。實信天人合一之理。於此起善行。是真善行。於此言感通。是真感通。孟子論立命曰。夭壽不二。修身以俟之。曰夭壽則一切順逆該之矣。曰修則一切過惡不容姑忍矣。曰俟則一切覬覦一切將迎皆當剃絕矣。到此地位。纖毫不動。求即無求。不離有欲之中。直造先天之境。汝今未能。但持準提咒無令間斷。持至純熟。持而不持不持而持。日用應緣念頭不動則靈驗矣。是日更字了凡。自後終日兢兢。暗室獨處戰惕倍至。遇人憎毀恬然容受不校也。其明年為隆慶四年舉于鄉。自言行履未純。檢身多悔。積十餘年而前所誓三千行始滿。復誓再行三千行。無何生子儼。又三年後所誓滿。復誓行一萬行。后四年為萬曆十四年成進士。授寶坻知縣。了凡自為諸生。好學問。通古今之務。像緯律算兵政河渠之說靡不曉練。其在官孜孜求利民。治績甚著。而終以善行遲久未完自疚責。一夕夢神告曰。減糧一事萬行完矣。初寶坻田賦每畝二分三厘七毫。了凡為區畫利病。請于上官得減至一分四厘六毫。神人所言指此也。縣數被潦。乃𤀹三坌河築堤以御之。又令民沿海岸植柳。海水挾沙上。遇柳而淤。久之成堤。治溝塍。課耕種。曠土日辟。省諸徭役以便民。后七年擢兵部。職方司主事。會朝鮮被倭難。來乞師經略。宋應昌奏了凡軍
前贊畫兼督朝鮮兵。提督李如松以封貢紿倭。倭信之不裝置。如松遂襲。破倭于平壤。了凡面折如松不應行詭道。虧損國體。而如松麾下又殺平民為首功。了凡爭之強。如松怒。獨引兵而東。倭襲了凡。了凡擊卻之。而如松軍果敗。思脫罪。更以十罪劾了凡。而了凡旋以拾遺被議。削籍歸。居常誦持經咒習禪觀。日有課程。公私遽冗。未嘗暫輟。初與僧幻予．密藏議刻小本藏經。閱數年事頗集。遂于佛前發願云。黃自無始以來。迷失真性。枉受輪迴。今幸生人道。誠心懺悔破戒障道重罪。勤修種種善道。睹諸眾生現溺苦海。不願生天獨受樂趣。睹諸眾生昏迷顛倒。不願證聲聞緣覺自超三界。但願諸佛憐我。賢聖助我。即賜神丹或逢仙草。證五通仙果。住五濁惡世。救度眾生。力持大法永不息滅。又愿得六神通。智慧頓開。辯才無量。一切法門靡不精進。世間眾藝高擅古今。使外道闡提垂首折伏。作如來之金湯。護正法于無盡。發願已。書之冊。為唱導焉。家不富而好施。歲捐米數百石。飯僧居其大半。余施窮乏者。曰傳佛法者僧也。吾故急焉。妻賢助之施。亦自記功行。不能書。以鵝翎莖漬朱逐日標曆本。或見了凡積功少即顰蹙。嘗為子制絮衣。了凡曰何不用棉。曰欲得餘錢以衣凍者耳。了凡喜曰。若能是。不患此子
【現代漢語翻譯】 現代漢語譯本 前贊畫兼督朝鮮兵。提督李如松用封貢（以冊封和朝貢為名）欺騙倭寇。倭寇相信了，不作防備。李如松於是襲擊，在平壤打敗倭寇。了凡當面指責李如松不應該使用詭詐的手段，損害國家體制。而李如松的部下又殺害平民冒充戰功。了凡極力爭辯。李如松發怒，獨自率兵向東進發。倭寇襲擊了凡，了凡擊退了他們。而李如松的軍隊果然戰敗。他想推脫罪責，反而以十條罪狀彈劾了凡。而了凡不久后因拾遺（官名）的身份被議論，被削去官職回家。他平時誦讀經咒，習練禪觀，每天都有功課，即使公務私事再繁忙，也從未停止。起初與僧人幻予、密藏商議刻印小本的藏經。過了幾年，事情準備得差不多了，於是在佛前發願說：『黃（了凡自稱）從無始以來，迷失了真性，白白地遭受輪迴之苦。如今有幸生在人道，誠心懺悔破戒、障礙修道的種種罪過。勤奮修習各種善行。看到眾生沉溺在苦海之中，不願往生天界獨自享受快樂。看到眾生昏迷顛倒，不願證得聲聞、緣覺的果位獨自超出三界。只願諸佛憐憫我，賢聖幫助我，賜予我神丹或遇到仙草，證得五神通的仙人果位，住在五濁惡世之中，救度眾生，努力護持大法永不熄滅。又愿得到六神通，智慧頓開，辯才無量，一切法門沒有不精進的，世間的各種技藝高超勝過古今，使外道、闡提（斷善根的人）低下頭顱屈服。作為如來的金湯，護衛正法直到無窮盡。』發願完畢，寫在冊子上，作為倡導。家境不富裕卻喜歡施捨，每年捐出幾百石米，用來供養僧人佔了大部分，剩下的施捨給貧困的人。他說：『傳播佛法的是僧人啊，所以我才急於幫助他們。』妻子賢惠，幫助他施捨，也自己記錄功德善行。因為不識字，就用鵝毛筆的莖蘸著硃砂每天在日曆上做標記。有時看到丈夫積的功德少就皺眉頭。曾經為兒子製作棉衣，了凡問為什麼不用棉花。妻子說：『想省下一些錢來給那些受凍的人做衣服。』了凡高興地說：『如果能這樣，還愁這個兒子沒有福報嗎？』 English version Formerly a drafter and supervisor of Korean soldiers. The commissioner Li Rusong deceived the Japanese pirates with the promise of tribute and investiture. The Japanese pirates believed him and were unprepared. Li Rusong then attacked and defeated the Japanese pirates at Pyongyang. Liaofan confronted Li Rusong, saying that he should not use deceitful means, which would damage the national integrity. Moreover, Li Rusong's subordinates killed civilians and claimed their deaths as war merits. Liaofan argued strongly against this. Li Rusong became angry and led his troops eastward alone. The Japanese pirates attacked Liaofan, but Liaofan repelled them. Li Rusong's army was indeed defeated. He wanted to escape punishment, so he impeached Liaofan with ten charges. Soon after, Liaofan was criticized for his position as Shi Yi (an official title) and was dismissed from office and returned home. He regularly recited scriptures and mantras, practiced Chan meditation, and had daily lessons, which he never stopped even when he was busy with public and private affairs. Initially, he discussed with the monks Huanyu and Micang about printing a small-sized Tripitaka. After several years of preparation, he made a vow before the Buddha, saying: 'Huang (Liaofan referring to himself) has been lost in his true nature since beginningless time, suffering in vain in the cycle of reincarnation. Now, he is fortunate to be born as a human being and sincerely repents for breaking precepts and all the sins that hinder the path to enlightenment. He diligently cultivates all kinds of good deeds. Seeing all beings drowning in the sea of suffering, he does not wish to be born in heaven and enjoy happiness alone. Seeing all beings confused and deluded, he does not wish to attain the fruits of Sravaka (聲聞) and Pratyekabuddha (緣覺) and transcend the Three Realms alone. He only wishes that all Buddhas have compassion on me and that the sages help me, granting me elixirs or encountering immortal herbs, attaining the fruits of the five supernatural powers, residing in the evil world of the Five Turbidities, saving sentient beings, and striving to uphold the Great Dharma forever without ceasing. He also wishes to obtain the six supernatural powers, to have his wisdom opened, to have immeasurable eloquence, to be diligent in all Dharma doors, to excel in all worldly arts, surpassing the past and present, so that heretics and icchantikas (闡提, those who have cut off their roots of goodness) will bow their heads in submission. To be the golden fortress of the Tathagata (如來), protecting the Right Dharma to the infinite end.' After making the vow, he wrote it down in a book as a guide. Although his family was not wealthy, he liked to give alms, donating hundreds of stones of rice each year, most of which was used to support monks, and the rest was given to the poor. He said, 'It is the monks who spread the Buddha's Dharma, so I am eager to help them.' His wife was virtuous and helped him give alms, and she also recorded her own merits and good deeds. Because she was illiterate, she used the stem of a goose feather dipped in vermilion to mark the calendar every day. Sometimes, when she saw that her husband had accumulated little merit, she would frown. She once made a cotton-padded coat for her son. Liaofan asked why she didn't use cotton. His wife said, 'I want to save some money to make clothes for those who are freezing.' Liaofan said happily, 'If we can do this, we don't have to worry about this son not having good fortune!'
【English Translation】 Former Zanhua also supervised Korean soldiers. Commissioner Li Rusong deceived the Japanese pirates with the promise of tribute and investiture. The Japanese pirates believed him and were unprepared. Li Rusong then attacked and defeated the Japanese pirates at Pyongyang. Liaofan confronted Li Rusong, saying that he should not use deceitful means, which would damage the national integrity. Moreover, Li Rusong's subordinates killed civilians and claimed their deaths as war merits. Liaofan argued strongly against this. Li Rusong became angry and led his troops eastward alone. The Japanese pirates attacked Liaofan, but Liaofan repelled them. Li Rusong's army was indeed defeated. He wanted to escape punishment, so he impeached Liaofan with ten charges. Soon after, Liaofan was criticized for his position as Shi Yi (an official title) and was dismissed from office and returned home. He regularly recited scriptures and mantras, practiced Chan meditation, and had daily lessons, which he never stopped even when he was busy with public and private affairs. Initially, he discussed with the monks Huanyu and Micang about printing a small-sized Tripitaka. After several years of preparation, he made a vow before the Buddha, saying: 'Huang (Liaofan referring to himself) has been lost in his true nature since beginningless time, suffering in vain in the cycle of reincarnation. Now, he is fortunate to be born as a human being and sincerely repents for breaking precepts and all the sins that hinder the path to enlightenment. He diligently cultivates all kinds of good deeds. Seeing all beings drowning in the sea of suffering, he does not wish to be born in heaven and enjoy happiness alone. Seeing all beings confused and deluded, he does not wish to attain the fruits of Sravaka (聲聞) and Pratyekabuddha (緣覺) and transcend the Three Realms alone. He only wishes that all Buddhas have compassion on me and that the sages help me, granting me elixirs or encountering immortal herbs, attaining the fruits of the five supernatural powers, residing in the evil world of the Five Turbidities, saving sentient beings, and striving to uphold the Great Dharma forever without ceasing. He also wishes to obtain the six supernatural powers, to have his wisdom opened, to have immeasurable eloquence, to be diligent in all Dharma doors, to excel in all worldly arts, surpassing the past and present, so that heretics and icchantikas (闡提, those who have cut off their roots of goodness) will bow their heads in submission. To be the golden fortress of the Tathagata (如來), protecting the Right Dharma to the infinite end.' After making the vow, he wrote it down in a book as a guide. Although his family was not wealthy, he liked to give alms, donating hundreds of stones of rice each year, most of which was used to support monks, and the rest was given to the poor. He said, 'It is the monks who spread the Buddha's Dharma, so I am eager to help them.' His wife was virtuous and helped him give alms, and she also recorded her own merits and good deeds. Because she was illiterate, she used the stem of a goose feather dipped in vermilion to mark the calendar every day. Sometimes, when she saw that her husband had accumulated little merit, she would frown. She once made a cotton-padded coat for her son. Liaofan asked why she didn't use cotton. His wife said, 'I want to save some money to make clothes for those who are freezing.' Liaofan said happily, 'If we can do this, we don't have to worry about this son not having good fortune!'
無祿矣。家居十餘年。卒年七十四。喜宗朝追敘征倭功。贈尚寶司少卿。著誡子文行於世。其積善篇曰。易曰積善之家必有餘慶。然其真假端曲是非半滿大小難易。當深辨也。何謂真假。人之行善利人者公。公則為真。利己者私。私則為假。根心者真。襲跡者假。無為而為者真。有為而為者假。何謂端曲。今人見謹原之士。類以為善。其次則取邊幅自守者。至言大而行不掩者棄之矣。然聖人思狂者與狷者而以原人為德賊。是流俗之取捨與聖人反也。天地鬼神之福善禍淫與聖人同是非。不與世俗同取捨。有志積善者慎無狥流俗之耳目也。但於己心隱微默默自洗滌。默默自檢點。如其純為濟世之心則為端。有一毫媚世之心即為曲。純為愛人之心則為端。有一毫憤世之心即為曲。何謂是非。魯國之法有贖人于諸侯者受金于府。子貢贖人而不受金。孔子聞之曰。自今以往無贖人于諸侯者矣。子路拯人于溺。其人謝以牛。子路受之。孔子喜曰。自今魯國多拯人于溺者矣。故知人之為善不論見行而論流極。現行善其流足害人。非善也。現行似未盡善。而其流足以濟人。非不善也。何謂半滿。易言善不積不足以成名。是如貯物于器焉。勤而貯之。日積而滿。懈而不貯則不滿也。此一說也。昔有女子入寺施錢二文。主僧親為懺悔。及后
入宮。回施千金。主僧令其徒迴向而已。女子問其故。僧曰。前者施心甚䖍。非老僧親懺不足報德。今則有間矣。此千金為半。二文為滿也。鐘離授丹于呂仙。點鐵成金可以濟世。呂問曰終變否。曰五百年後當複本質。呂曰如此則誤五百年後人。吾不為也。曰修仙要積三千功行。汝此一言三千功行滿矣。又一說也。又為善而心不著善。則隨所成就皆得圓滿。心著于善終身勤厲止於半善。譬如以財施人。內不見己。外不見人。中不見所施之物。是謂三輪體空。是謂一心清凈。則斗粟可以種無涯之福。一文可以消千劫之災。茍此心未忘。雖施萬鎰福不滿也。又一說也。何謂大小。昔衛仲達為館職。被攝至冥司。吏呈善惡二錄。惡錄盈庭。善錄如箸而已。以稱平之。則善錄重而衡仰。惡錄輕而衡低。仲達問何書重如是。吏曰朝廷嘗大興工役。造三山橋。君上疏諫止之。此疏藁也。仲達曰。某雖言之。未見從。於事何補。吏曰。雖未見從。君一念之仁已被萬民。善力大矣。故知善在天下國家。雖少而大。若在一身。雖多亦小。何謂難易。先儒謂克己須從難克處克。夫子告樊遲為仁曰。先難。若難捨處能捨。難忍處能忍。斯可貴矣。善量無窮。義類亦眾。有志力行推而廣之。其改過篇曰。夫造福遠災。未論行善先宜改過。然改過
【現代漢語翻譯】 現代漢語譯本： 入宮。歸還施捨的千金。主持僧人讓他的徒弟迴向而已。女子問他緣故。僧人說：『先前施捨的心非常虔誠，不是老僧親自懺悔不足以報答恩德。現在就有所不同了，這千金只能算一半，兩文錢才能算圓滿。』鐘離權傳授丹藥給呂洞賓，點鐵成金可以救濟世人。呂洞賓問道：『最終會變化嗎？』鐘離權說：『五百年後應當恢復本質。』呂洞賓說：『這樣就會耽誤五百年後的人，我不做。』鐘離權說：『修仙要積累三千功行，你這一句話，三千功行就圓滿了。』又是一種說法。又如行善而心裡不執著于善，那麼隨著所成就的都能圓滿。心裡執著于善，終身勤勞努力也只能達到一半的善。譬如用財物施捨給別人，內不見自己，外不見受施的人，中間不見所施捨的財物，這就叫做三輪體空，這就叫做一心清凈。那麼一斗米可以種下無邊的福田，一文錢可以消除千劫的災難。如果這個心沒有忘記，即使施捨萬鎰黃金，福德也不圓滿。』又是一種說法。什麼叫做大和小？從前衛仲達在館閣任職，被拘捕到冥司。官吏呈上善惡兩種記錄，惡的記錄堆滿了庭院，善的記錄只有一根筷子那麼長。用秤來衡量，結果善的記錄重而秤桿抬高，惡的記錄輕而秤桿降低。衛仲達問什麼書這麼重？官吏說：『朝廷曾經大興土木，建造三山橋，您上書勸諫阻止這件事，這是您的奏疏草稿。』衛仲達說：『我雖然說了，沒有被採納，對於事情有什麼幫助呢？』官吏說：『雖然沒有被採納，您一念的仁慈已經庇護了萬民，善的力量太大了。』所以知道善在天下國家，即使少也很大，如果在自身，即使多也很小。什麼叫做難和易？先前的儒者說克服自己必須從最難克服的地方克服。孔子告訴樊遲實行仁德說：『先做困難的事。』如果難以捨棄的地方能夠捨棄，難以忍受的地方能夠忍受，這就可貴了。善的力量無窮，意義種類也很多。有志向的人努力實行並且推廣它。他的改過篇說：『要造福遠離災禍，還沒談到行善，首先應該改正過錯。』然而改正過錯 English version: Entering the palace. Returning the donated thousand gold. The head monk instructed his disciples to dedicate the merit in return. The woman asked him the reason. The monk said, 'Previously, the intention of the donation was very sincere. It is not enough to repay the kindness unless this old monk personally repents. Now it is different. This thousand gold can only be counted as half, while two coins would be considered complete.' Zhongli Quan (immortal in Taoist mythology) transmitted the elixir to Lü Dongbin (another immortal in Taoist mythology), turning iron into gold to relieve the world. Lü Dongbin asked, 'Will it eventually change?' Zhongli Quan said, 'After five hundred years, it should revert to its original nature.' Lü Dongbin said, 'In that case, it would mislead people five hundred years later. I will not do it.' Zhongli Quan said, 'Cultivating immortality requires accumulating three thousand merits. Your one sentence has fulfilled three thousand merits.' This is another saying. Furthermore, if one performs good deeds without being attached to the goodness, then whatever is accomplished will be complete. If one is attached to goodness, even with lifelong diligence, one will only achieve half of the goodness. For example, when giving wealth to others, one does not see oneself internally, does not see the recipient externally, and does not see the object being given in the middle. This is called the emptiness of the three wheels (the giver, the receiver, and the gift), and this is called the purity of one's mind. Then a handful of millet can sow boundless blessings, and a single coin can eliminate thousands of kalpas (an aeon in Hindu and Buddhist cosmology) of disaster. If this mind has not forgotten, even if one gives away ten thousand yi (ancient unit of weight) of gold, the merit will not be complete.' This is another saying. What is meant by large and small? Formerly, Wei Zhongda (historical figure) was an official in the library. He was arrested and taken to the underworld. The officials presented two records of good and evil. The record of evil filled the courtyard, while the record of good was only as long as a chopstick. When weighed on a scale, the record of good was heavy and the beam tilted upwards, while the record of evil was light and the beam tilted downwards. Wei Zhongda asked what book was so heavy. The official said, 'The court once undertook a large construction project, building the Three Mountains Bridge. You submitted a memorial to advise against it. This is the draft of your memorial.' Wei Zhongda said, 'Although I spoke out, it was not adopted. How did it help the matter?' The official said, 'Although it was not adopted, your one thought of benevolence has protected the myriad people. The power of good is great.' Therefore, it is known that good in the world and the nation, even if small, is large. If it is in oneself, even if much, it is small. What is meant by difficult and easy? The former Confucian scholars said that to overcome oneself, one must overcome the most difficult places to overcome. Confucius told Fan Chi (one of Confucius' disciples) about practicing benevolence, saying, 'First do the difficult things.' If one can give up what is difficult to give up, and endure what is difficult to endure, then it is commendable. The power of good is infinite, and the types of meaning are also numerous. Those with ambition should strive to practice and promote it. His chapter on correcting faults says, 'To create blessings and avoid disasters, before discussing doing good, one should first correct faults.' However, correcting faults
【English Translation】 Modern Chinese Translation: Entering the palace. Returning the donated thousand gold. The head monk instructed his disciples to dedicate the merit in return. The woman asked him the reason. The monk said, 'Previously, the intention of the donation was very sincere. It is not enough to repay the kindness unless this old monk personally repents. Now it is different. This thousand gold can only be counted as half, while two coins would be considered complete.' Zhongli Quan (immortal in Taoist mythology) transmitted the elixir to Lü Dongbin (another immortal in Taoist mythology), turning iron into gold to relieve the world. Lü Dongbin asked, 'Will it eventually change?' Zhongli Quan said, 'After five hundred years (year), it should revert to its original nature.' Lü Dongbin said, 'In that case, it would mislead people five hundred years (year) later. I will not do it.' Zhongli Quan said, 'Cultivating immortality requires accumulating three thousand merits. Your one sentence has fulfilled three thousand merits.' This is another saying. Furthermore, if one performs good deeds without being attached to the goodness, then whatever is accomplished will be complete. If one is attached to goodness, even with lifelong diligence, one will only achieve half of the goodness. For example, when giving wealth to others, one does not see oneself internally, does not see the recipient externally, and does not see the object being given in the middle. This is called the emptiness of the three wheels (the giver, the receiver, and the gift), and this is called the purity of one's mind. Then a handful of millet can sow boundless blessings, and a single coin can eliminate thousands of kalpas (an aeon in Hindu and Buddhist cosmology) of disaster. If this mind has not forgotten, even if one gives away ten thousand yi (ancient unit of weight) of gold, the merit will not be complete.' This is another saying. What is meant by large and small? Formerly, Wei Zhongda (historical figure) was an official in the library. He was arrested and taken to the underworld. The officials presented two records of good and evil. The record of evil filled the courtyard, while the record of good was only as long as a chopstick. When weighed on a scale, the record of good was heavy and the beam tilted upwards, while the record of evil was light and the beam tilted downwards. Wei Zhongda asked what book was so heavy. The official said, 'The court once undertook a large construction project, building the Three Mountains Bridge. You submitted a memorial to advise against it. This is the draft of your memorial.' Wei Zhongda said, 'Although I spoke out, it was not adopted. How did it help the matter?' The official said, 'Although it was not adopted, your one thought of benevolence has protected the myriad people. The power of good is great.' Therefore, it is known that good in the world and the nation, even if small, is large. If it is in oneself, even if much, it is small. What is meant by difficult and easy? The former Confucian scholars said that to overcome oneself, one must overcome the most difficult places to overcome. Confucius told Fan Chi (one of Confucius' disciples) about practicing benevolence, saying, 'First do the difficult things.' If one can give up what is difficult to give up, and endure what is difficult to endure, then it is commendable. The power of good is infinite, and the types of meaning are also numerous. Those with ambition should strive to practice and promote it. His chapter on correcting faults says, 'To create blessings and avoid disasters, before discussing doing good, one should first correct faults.' However, correcting faults
有機。其機在心。第一要發恥心。孟子曰。恥之於人大矣。以能用恥則聖賢。不能用恥則禽獸。幾希之間。其危甚矣。第二要發畏心。日月在上。鬼神難欺。雖在隱微。實昭鑒之。一念悔悟真誠。足滌百年宿穢。譬如幽谷。一燈才照。積暗俱除。故過不論久近。貴于能改。但人命無常。一息不屬。欲改無由。可為哀痛。第三要發勇心。人不改過。多是因循退縮。若有刻不能安之。心如毒蛇螫指。疾速斬除。不肯姑待。此風雷之益也。然人之過有從事上改者。有從理上改者。有從心上改者。工夫不同。效驗亦異。如前日殺生。今戒不殺。前日怒詈。今戒不怒。就事而改。強制于外。其難百倍。且病根終在。東滅西生。非究竟廓然之道也。善改過者。未禁其事。先明其理。如過在殺生。即思曰。上帝好生。物皆戀命。殺彼養己。於心不安。且其在彼既受屠割。復入鼎鑊。種種痛苦徹骨入髓。而其在己珍饌羅列。食過即空。疏食菜羹儘可充腹。何為戕物虧仁造虛妄業。如前日好怒。必思曰。人有不及。情所宜矜。悖理相干。於我何與。無可怒者。又思天下無自是之豪傑。無尤人之聖賢。行有不得。悉以自反。謗毀之來。歡然受賜。且聞謗不怒。雖讒焰灼天。如火焚空。終將自息。聞謗而怒。雖巧言力辯。如蠶作繭。自取纏綿
。不惟無益。兼有大損。其餘種種過惡。皆當據理思之。此理日明。過將自止。何謂從心而改。過有千端。惟心所造。吾心不動。過安從生。學者於好色好名好貨好怒。種種過端不必逐類尋求。但當一心為善。時時正念現前。邪念即起污染不上。如太陽當空魍魎自遁。如紅爐炙炭雪點自消。此精一之正傳。乃執中之大道。如斬毒樹直斷其根。枝枝而求。葉葉而摘。祇益自勞。終成迷復。大抵最上治心。當下清凈。才動即覺。覺之即無。茍未能然。則明理以遣之。又未能然。隨事以禁之。發願痛改。明須良朋提撕。幽須鬼神證明。一心懺悔。晝夜不懈。經一七二七以至一月二月三月必有效驗。或覺心神恬曠。或覺智慧頓開。或處冗沓而觸念皆通。或遇冤仇而回嗔作喜。或夢吐黑物。或夢往聖先賢提攜接引。或夢飛步太虛。或夢幡幢寶蓋種種勝事。皆過消罪滅之象也。然不得執此自高。畫而不進。義理無窮。功行無窮。昔蘧伯玉行年五十而知四十九年之非。吾輩身為凡流。過惡猬集。而回思往事。常若不見。有過者心粗而眼翳也。是宜日日知非。日日改過。一日不知非。即一日安於自是。一日無過可改。即一日無步可進。天下聰明才俊不少。所以德不加修。業不加廣。總由冒昧因循空過一生。不可不深思而自勉也。儼后亦
成進士。終高要知縣(吳江志．馮開之集．丹桂籍．密藏禪師遺稿附錄)。
知歸子曰。了凡既歿百有餘年。而功過格盛傳於世。世之慾善者慮無不知傚法了凡。然求如了凡之真誠懇至。由淺既深。未數數也。或疑了凡喜以禍福因果導人。為不知德本。予竊非之。蓮華經曰。先以欲鉤牽。后令入佛智。孟子于齊梁諸君。往往即好色好貨好樂好臺池鳥獸田獵遊觀。納之歸大道。謂非袁氏之旨耶。賢智立言因時。而制權各有至苦之心。又各有其生平得力之故。未必盡同。考了凡行事。其始蓋亦因欣羨而生趨向者。乃其後遂若饑食渴飲之不可缺焉。何其誠也。后又得讀其誡子文。敬其志。刪其要而論之。樂善君子當有取焉。
汪大紳云。帶業修行中一個有力量人。為袁氏之學者。須識得佛氏十善五戒六度萬行。與道家太上感應。皆是聖人作易開物成務之旨。方不至墮落。不然饒你做到轉輪王。一朝墮落。終為牛領中虱蟲耳。 卍新續藏第 88 冊 No. 1646 居士傳
居士傳四十六
袁伯修中郎小修傳
袁伯修。名宗道。號香光居士。湖北公安人也。弟中郎。名宏道。號石頭居士。小修。名中道。號上生居士。三人同母生。母龔氏。日誦金剛經。一日有巨蛛自梁下。繞經行數匝
【現代漢語翻譯】 考中進士。最終官至高要知縣（出自《吳江志》、《馮開之集》、《丹桂籍》、《密藏禪師遺稿附錄》）。
知歸子說：『了凡先生去世已經一百多年了，而《功過格》在世間廣為流傳。世上想要行善的人大概沒有不知道傚法了凡先生的。然而，像了凡先生那樣真誠懇切，由淺入深的人，卻不多見。』有人懷疑了凡先生喜歡用禍福因果來引導人，是不懂得德行的根本。我私下不這樣認為。《蓮華經》說：『先用慾望來引誘，然後使人進入佛的智慧。』孟子對於齊梁的各位君主，往往就著他們好色、好貨、好樂、好臺池鳥獸田獵遊觀的愛好，引導他們歸於大道。難道不是袁先生的宗旨嗎？賢智之人立言因時制宜，而權變各有其至誠的苦心，又各有其生平得力之處，未必完全相同。考察了凡先生的行事，他最初大概也是因為欣羨而產生趨向的，但後來就變得像飢餓時要吃飯、口渴時要喝水一樣不可缺少了，這是多麼真誠啊！後來我又讀到他的《誡子文》，敬佩他的志向，刪減其要點而加以論述，希望樂善的君子能夠從中有所借鑑。
汪大紳說：『帶著業障修行中一個有力量的人，作為袁先生的學者，必須認識佛家的十善、五戒、六度、萬行，與道家的《太上感應篇》，都是聖人作《易經》開物成務的宗旨，才不至於墮落。不然，即使你做到轉輪王，一旦墮落，最終也只是牛脖子里的虱子罷了。』 《卍新續藏》第88冊 No. 1646 《居士傳》
《居士傳》四十六
袁伯修中郎小修傳
袁伯修，名宗道，號香光居士（佛教在家修行者）。湖北公安人。弟弟中郎，名宏道，號石頭居士。小修，名中道，號上生居士。三人是同一個母親所生，母親龔氏，每天誦讀《金剛經》。有一天，有一隻巨大的蜘蛛從房樑上下來，繞著經書走了好幾圈。
【English Translation】 He passed the imperial examination and became a Jinshi (successful candidate). He eventually served as the magistrate of Gaoyao County (from 'Wujiang Zhi', 'Feng Kaizhi's Collection', 'Dangui Register', and 'Appendix to the Lost Manuscripts of Zen Master Micang').
Zhiguizi said, 'More than a hundred years after Mr. Liaofan's death, the 'Ledger of Merit and Demerit' is widely circulated in the world. Those who wish to do good in the world probably all know to emulate Mr. Liaofan. However, those who are as sincere and earnest as Mr. Liaofan, progressing from the shallow to the deep, are few and far between.' Some suspect that Mr. Liaofan likes to guide people with misfortune, fortune, cause, and effect, not understanding the root of virtue. I privately disagree. The 'Lotus Sutra' says, 'First use desires to lure, then lead them into the wisdom of the Buddha.' Mencius, regarding the rulers of Qi and Liang, often took their love of beauty, wealth, music, terraces, ponds, birds, beasts, hunting, and sightseeing, and guided them to the Great Way. Is this not Mr. Yuan's purpose? Wise and intelligent people establish words according to the times, and their expedient measures each have their sincere and painstaking intentions, and each has their own strengths in life, which may not be entirely the same. Examining Mr. Liaofan's actions, he initially probably developed a tendency because of admiration, but later it became as indispensable as eating when hungry and drinking when thirsty. How sincere is that! Later, I read his 'Admonition to His Son', admired his ambition, and edited its essentials to discuss it, hoping that virtuous gentlemen can learn from it.
Wang Dashen said, 'A powerful person in cultivation with karma, as a scholar of Mr. Yuan, must recognize the ten virtues, five precepts, six perfections, and myriad practices of Buddhism, and the 'Taishang Ganying Pian' of Taoism, all of which are the principles of the sages in making the 'Book of Changes' to open things and accomplish affairs, so as not to fall. Otherwise, even if you become a Chakravarti (universal ruler), once you fall, you will eventually be just a louse in the neck of an ox.' 'Wan New Continued Collection' Volume 88 No. 1646 'Biographies of Lay Buddhists'
'Biographies of Lay Buddhists' Forty-Six
Biography of Yuan Boxiu Zhonglang Xiaoxiu
Yuan Boxiu, named Zongdao, styled himself Xiangguang Jushi (Buddhist lay practitioner), was a native of Gong'an, Hubei. His younger brother Zhonglang, named Hongdao, styled himself Shitou Jushi. Xiaoxiu, named Zhongdao, styled himself Shangsheng Jushi. The three were born of the same mother, Madam Gong, who recited the 'Diamond Sutra' daily. One day, a giant spider came down from the beam and walked around the sutra several times.
。俄對經蹲而伏。母曰爾聽經來耶。乃誦經。至六如偈。蛛微動若作禮狀。終卷視之。已化去矣。因為龕葬之。建小塔焉。三人少以文名。長而皆好禪宗。萬曆中先後舉進士。伯修官至右庶子。中郎為吳江知縣。聽斷敏決。公庭鮮事輒喜遊山水。后為禮部主事。謝病歸。筑園城南。植柳萬枝。號曰柳浪。與諸禪人游處其中。初學禪于李卓吾。信解通利。才辯無礙。已而自驗曰。此空談非實際也。遂迴向凈土。晨夕禮誦兼持禁戒。伯修．小修亦同時發願。中郎因博採經教作西方合論。圓融性相入不二門。書成。伯修序之曰。香光子避囂山剎。修習凈業。有一禪人闊視高步。過舍而談。見案上有石頭居士新撰凈土合論。閱未終篇。抗聲言曰。若論此之法門。原用接引中下之根。何者。中下人根智慧輕微。業力深重。以憶佛唸佛獲生凈土。如頑石附舟可以到岸。誠宜唸佛。至於吾輩洞了本源。此心即是佛。更於何處覓佛。此心即是土。更於何處見土。于實際理中覓生佛去來生死三世之相。無一毛頭可得。才說成佛已是剩語。何得更有分凈分穢。舍此生彼之事。香光子聞而太息曰。若汝所言。止圖口角圓滑。不知一舉足將墜於火坑也。若約理而言。世間一蚤一虱皆具有如來清凈覺體。無二無別。乃至諸佛成等正覺。證大涅槃。
【現代漢語翻譯】 現代漢語譯本：蜘蛛對著經書蹲伏著。母親說：『你聽經來了嗎？』於是誦讀經書。讀到『六如偈』時，蜘蛛微微動彈，好像在作揖。誦完整卷經書後去看它，已經化掉了。於是為它做了個小龕安葬，並建了一座小塔。這三個人年輕時就以文才出名，長大后都喜歡禪宗。萬曆年間（1573年-1620年）先後考中進士。伯修官至右庶子。中郎擔任吳江知縣，聽取判斷敏捷果斷，公堂上很少有事，常常喜歡遊山玩水。後來擔任禮部主事，以生病為由辭官回家。在城南建造園林，種植柳樹一萬棵，號稱『柳浪』，與各位禪人一起在其中游玩。起初向李卓吾學習禪宗，信解通達順利，才華辯論沒有阻礙。不久之後自己驗證說：『這只是空談，不是實際的。』於是迴向凈土，早晚禮拜誦經，兼持戒律。伯修、小修也同時發願。中郎因為廣泛採納經書教義，寫作《西方合論》，圓融性相，進入不二法門。書寫成后，伯修為它作序說：『香光子避開喧囂的山寺，修習凈業。有一位禪人闊步高視，路過住所而談論，看見案上有石頭居士新撰寫的《凈土合論》，閱讀還沒結束，就高聲說：『如果說這個法門，原本是用來接引中下根基的人。為什麼呢？中下根基的人智慧輕微，業力深重，通過憶佛唸佛獲得往生凈土，就像頑石附在船上可以到達岸邊。確實應該唸佛。至於我們這些洞徹本源的人，此心就是佛，還要到哪裡去尋找佛呢？此心就是凈土，還要到哪裡去見凈土呢？在實際理體中尋找生佛去來生死三世的相，沒有一毛頭可以得到。才說成佛已經是多餘的話，怎麼還會有分凈分穢，舍此生彼的事情呢？』香光子聽了嘆息說：『如果像你所說，只是爲了口頭上圓滑，不知道一舉足就要墜入火坑啊。如果按照理體來說，世間一隻跳蚤一隻虱子都具有如來清凈覺體，沒有二樣沒有分別。乃至諸佛成就等正覺，證得大涅槃。』
【English Translation】 English version: The spider squatted and faced the scripture. The mother said, 'Did you come to listen to the scripture?' Then she recited the scripture. When she reached the 'Six Like Gatha', the spider moved slightly as if making a bow. After finishing the entire scroll, she looked at it, and it had already transformed. So she made a small shrine to bury it and built a small pagoda. These three people were famous for their literary talent when they were young, and they all liked Zen Buddhism when they grew up. During the Wanli period (1573-1620), they passed the imperial examination one after another. Bo Xiu became the Right Vice Minister. Zhonglang served as the magistrate of Wujiang County, making quick and decisive judgments. There were few cases in the court, and he often liked to travel and enjoy the scenery. Later, he served as the Principal of the Ministry of Rites, and resigned due to illness. He built a garden south of the city and planted ten thousand willow trees, called 'Willow Waves', and played with the Zen people in it. At first, he learned Zen from Li Zhuowu, and his understanding was smooth and unobstructed. Soon after, he verified himself and said, 'This is just empty talk, not reality.' So he turned to Pure Land, worshiping and reciting scriptures in the morning and evening, and also upholding the precepts. Bo Xiu and Xiao Xiu also made vows at the same time. Zhonglang wrote 'Western Synthesis' because he widely adopted the teachings of scriptures, harmonizing the nature and appearance, and entering the non-dual gate. After the book was written, Bo Xiu wrote a preface to it, saying: 'Xiangguangzi avoided the noisy mountain temples and practiced Pure Land karma. A Zen person strode and looked high, passed by the residence and talked, saw the 'Pure Land Synthesis' newly written by Layman Shitou on the table, and before finishing reading it, he said loudly: 'If you talk about this Dharma gate, it was originally used to receive people with middle and lower roots. Why? People with middle and lower roots have slight wisdom and heavy karma. By remembering the Buddha and reciting the Buddha, they can be reborn in the Pure Land, just like a stubborn stone attached to a boat can reach the shore. It is indeed appropriate to recite the Buddha. As for those of us who have thoroughly understood the origin, this mind is the Buddha, where else do we need to look for the Buddha? This mind is the Pure Land, where else do we need to see the Pure Land? In the actual principle, looking for the appearance of birth, Buddha, coming, going, life, death, and the three worlds, not a single hair can be obtained. Just saying becoming a Buddha is already superfluous, how can there be things like dividing pure and impure, abandoning this and being born there?' Xiangguangzi sighed after hearing this, 'If it is as you say, it is just for smooth talk, not knowing that one step will fall into the fire pit. If according to the principle, a flea and a louse in the world have the pure and enlightened body of the Tathagata, without difference or distinction. Even the Buddhas achieve perfect enlightenment and attain great Nirvana.'
本體未曾增得一分。眾生墮三塗。趨生死海。本體未曾減卻一分。如如之體常自不動。生死涅槃等是妄見。亦無如來亦無眾生。於此證入。亦無能證之人。亦無所證之法。泯絕心量。超越情有。大地無寸土。佛之一字向何處安著。至於進修法門。于無修證中修證。于無等級中等級。千差萬別。雖位至等覺。尚不知如來舉足下足之處。從上祖師所以呵佛斥教。一切皆遮者。止因人心執滯教相。隨語生解。不悟言外之本體。漫執語中之方便。所謂數他家寶己無分文。其或有真實修行之人。不見佛性。辛苦行持。如盲無導。止獲人天之果。不生如來之家。於是諸祖知其流弊。遂用毒手。刬其語言。塞其解路。拶其情識。令其苦蔘密究。逆生滅流。生滅流盡。取捨念空。始識得親生父母。歷劫寶藏。卻來看經看教。一一如道家中事。然後如說進修。以佛知見凈治余習。拜空花之如來。修水月之梵行。登陽焰之階級。度谷響之眾生。不取寂證是謂佛種。正如杲日當空行大王路。不同長夜趨走攀荊墮棘。豈謂一悟之後即同極果。如供奉問岑大蟲。果上涅槃天下善知識證否。岑曰未證。奉曰何以未證。岑曰功未齊于諸聖。奉曰若爾何得名為善知識。岑曰明見佛性亦得名為善知識也。宏辨禪師曰。頓明自性。與佛同儔。然有無始染習。
故假對治令順性起用。如人吃飯不一口便飽。溈山曰。初心從緣。頓悟自理。猶有無始曠劫習氣未能頓盡。須教渠凈除現業流識。即修也。不可別有法教渠修行趨向。後世不識教意。不達祖機。乃取喝佛罵祖破膽險句以為行持。昔之人為經論所障。猶是雜食米麥不能運化。后之人飽計禪宗語句。排因撥果越分過頭。是日取大黃巴豆以為茶飯也。自誤誤人。弊豈有極。是以才入此門。便輕十方如來。莫不自云無佛可成。無行可修。見人唸佛則曰自性是佛。見人修凈土則曰即心是凈。言參禪則尊之九天之上。言唸佛則蹂之九地之下。全不思參禪唸佛總之爲了生死。同是出苦海之橋樑。越界有之寶筏。事同一家。何勝何劣。參門之中所悟亦有淺深。唸佛之眾所修亦有高下。自達摩西來立此宗門。傳燈錄中如麻如粟。同云入悟。其實迥別。至若般若緣深。靈根夙植。伽陵破卵。香象截流。或見根宗于片言。或顯威用於一喝。一聞千悟。得大總持。或有懷出世之心。具丈夫之志。舍彼塵情。究此大事。不怙小解。惟求實知。臥薪嚐膽。飲冰吞檗。如此三十年四十年。或遇明師痛與針劄。偷心死盡。心花始開。此後又須潛行密修。銷融余習。法見尚舍。何況非法。若趙州除粥飯是雜用心。涌泉四十年尚有走作。香林四十年打成一片
。兢兢業業如護頭目。直至煙消灰滅。自然一念不生。業不能系。生死之際隨意自在。詰其所證。恐亦未能超于上品上生之上。何以明之。龍樹菩薩宗門之鼻祖也。得大智慧。具大辨才。住持佛法。故世尊數百年前于楞伽會上遙為授記。然亦不過曰證初歡喜地。往生安樂國而已。而經中上品上生。生於彼間一剎那頃。亦證初地。良以上品上生解第一義還同禪門之悟。深信因果還同禪門之修止。是念佛往生別耳。其或悟門已入休歇太早。智不入微道難勝習。一念不盡即是生死之根。業風所牽。復入胞胎。如五祖戒出為東坡。青草堂再作魯公。隔陰之後。隨緣流轉。道有消而無長。業有加而無減。縱般若緣深不落三塗。而出房入房亦太辛苦。還視中下往生之眾。已天地不足喻其否泰矣。況後世宗風日衰。人之根器亦日劣。發心既多不真。功夫又不純一。偶于佛祖機鋒知識語言。或悟得本來成佛處。當下即是處。意識行不到語言說不及處。一切不可得。即不可得亦不可得處。將古人語句和會無不相似。既得此相似之解。即云馳求已歇。我是無事道人。識得煩煩如幻。則恣情以肆煩惱。識得修行本空。輒任意以壞修行。謂檀本空也。反舍檀而取慳。謂忍本空也。反聽隨而置忍。言戒則曰本無持犯。何必重持輕犯。言禪則曰本無
定亂。何必舍亂取定。聽情任意。踏有談空。既云法尚應舍。何為復取非法。既云真亦不求。何為舍之求妄。既云修觀習定皆屬有為之跡。何獨貪名求利偏合無為之道。愛憎譭譽之火才觸之而即高。生老病死之風微吹之而已動。爭人爭我。說是說非。甚至以火性為氣魄。以我慢為承當。以譎詐為機用。以誑語為方便。以放恣為遊戲。以穢言為解粘。讚歎破律無行之人。侮弄繩趨尺步之士。或至經年不拜一佛。經年不禮一懺。經年不轉一經。反看世間不必看之書。行道人不宜行之事。使後生小子專逞聰明。惟尋見解。才有所知即為一超直入。更復何事。輕狂傲慢。貢高恣睢。父既報仇子遂行劫。寫烏成馬輾轉差謬。不念世間情慾無涯堤之尚溢。如何日以圓滑之語大破因果之門。決其防藩導以必流。自誤誤人。安免淪墜。若不為魔所攝。定當永陷三塗刀山劍樹報其前因。披毛戴角酬還宿債。莫云我是悟達之人。業不能系。夫謂業不能系。非謂有而不有。正以無而自無。生既隨。境即動。死安得不隨業受生。眼前一念嗔相即是怪蟒之形。眼前一念貪相即是餓鬼之形。無形之因念甚小。有形之果報甚大。一念之微識田持之。歷千萬劫終不遺失。如一比邱以智慧故身有光明。以妄語故口流蛆出。一言之微得此惡報。雖有智慧終不
【現代漢語翻譯】 現代漢語譯本 止息混亂。為何一定要捨棄混亂而追求安定？聽憑情感放縱意願，執著于『有』而談論『空』。既然說『法』尚且應該捨棄，為何又要去追求非法？既然說『真』也不去追求，為何要捨棄真而去追求虛妄？既然說修行觀想習練禪定都屬於有為的痕跡，為何唯獨貪圖名利就符合無為的道理？愛憎譭譽的火焰，稍微觸碰就會高漲；生老病死的風，稍微吹拂就會動搖。爭奪人我之分，爭論是非對錯，甚至把火性當做氣魄，把傲慢當做承擔，把狡詐當做機巧，把謊言當做方便，把放縱當做遊戲，把污穢的言語當做解脫。讚歎那些破戒無行的人，侮辱那些遵守規矩的人。甚至一年不拜一佛，一年不禮一懺（懺悔），一年不轉一經。反而去看世間那些不必看的書，做修行人不應該做的事。使得後生小子專門賣弄聰明，只尋求見解，稍微有所知就以為一步登天，更不需要做什麼了。輕浮狂妄傲慢，貢高自大放肆。父親報仇兒子就去搶劫，抄寫烏鴉卻變成了馬，輾轉之間謬誤百出。不想到世間情慾沒有堤壩的約束尚且會氾濫，如何每日用圓滑的言語大肆破壞因果之門，決開堤防引導其必然流淌，自誤誤人，怎能免於沉淪？如果不是被魔所攝，必定會永遠陷於三塗（地獄、餓鬼、畜生），刀山劍樹報應其前因，披毛戴角償還宿世的債務。不要說我是悟達之人，業力不能束縛我。所謂業力不能束縛，不是說有而不存在，正是因為無而自然消亡。生既隨境而動，死又怎能不隨業受生？眼前一念嗔恨的相狀就是怪蟒的形狀，眼前一念貪婪的相狀就是餓鬼的形狀。無形的因念非常小，有形的果報非常大。一念的微小意識田地都會保持，經歷千萬劫最終也不會遺失。如同一位比丘因為智慧的緣故身上有光明，因為妄語的緣故口中流出蛆蟲。一句妄語的微小就得到如此惡報，即使有智慧最終也無法擺脫。
【English Translation】 English version Stopping the chaos. Why necessarily abandon chaos to seek stability? Listening to emotions and indulging desires, clinging to 'existence' while discussing 'emptiness'. Since it is said that even 'dharma' should be abandoned, why then pursue what is not dharma? Since it is said that 'truth' is not sought either, why abandon truth to seek falsehood? Since it is said that cultivating contemplation and practicing meditation all belong to the traces of conditioned action, why is it that only greed for fame and profit conforms to the principle of unconditioned action? The flames of love, hatred, slander, and praise rise high with the slightest touch; the winds of birth, old age, sickness, and death stir with the slightest breeze. Contending over self and others, arguing about right and wrong, even to the point of taking the nature of fire as courage, taking arrogance as responsibility, taking cunning as skill, taking lies as convenience, taking indulgence as play, taking foul language as liberation. Praising those who break precepts and have no conduct, insulting those who follow rules and regulations. Even to the point of not bowing to a Buddha for a year, not performing a repentance (confession) for a year, not reciting a sutra for a year. Instead, reading worldly books that need not be read, doing things that practitioners should not do. Causing young people to specialize in showing off their cleverness, only seeking views and opinions, thinking that they have achieved enlightenment with a little knowledge, and that there is nothing more to do. Frivolous, arrogant, and haughty, conceited and unrestrained. The father avenges, and the son then commits robbery, writing a crow but turning it into a horse, with errors multiplying in transmission. Not thinking that worldly desires, without the restraint of a dam, will still overflow, how can they daily use smooth words to greatly destroy the gate of cause and effect, breaching the defenses and guiding it to inevitably flow, misleading themselves and misleading others, how can they avoid sinking? If not possessed by demons, they will surely be forever trapped in the three evil realms (hell, hungry ghosts, animals), with mountains of knives and trees of swords repaying their past causes, wearing fur and horns to repay their past debts. Do not say that I am an enlightened person, and that karma cannot bind me. The so-called karma cannot bind, does not mean that it exists and does not exist, but precisely because it is non-existent that it naturally disappears. Since birth follows the environment and moves, how can death not follow karma to receive rebirth? The appearance of anger in the present moment is the shape of a monstrous python, the appearance of greed in the present moment is the shape of a hungry ghost. The formless cause of thought is very small, but the formed karmic retribution is very great. The slightest consciousness of a thought is held by the field of consciousness, and will not be lost even after millions of kalpas. Just like a Bhikkhu who has light on his body because of wisdom, and maggots flowing from his mouth because of false speech. The slightest of a false word receives such evil retribution, even with wisdom, he cannot ultimately escape it.
能消。況今無明煩惱熾然不斷。欲以相似見解消其惡業冀出三塗。無有是處。鄉使此等不得少以為足。常如說以修行。終不自言我已悟了。即心是佛。豈可復同中下唸佛求生。了達生本無生。不妨熾然求生即心是土。蓮邦不屬心外。不釋禮拜。不捨唸誦。智力行力雙轂並進。方當踞上品之蓮臺。坐空中之寶閣。朝飯香積。夕游滿月。回視胎生之品。彳亍寶地。不聞法語。不見法身。像馬難群。雞鳳非類。何況人天小果甕中蚊虻者哉。而乃空腹高心著空破有。卒以偏執之妄解。攖非常之果報。不與阿彌作子。卻為閻羅之囚。不與凈眾為朋。卻與阿旁為伍。棄寶林而行劍樹。舍梵音而聽叫號。毫髮有差天地懸隔。可不哀與。故知此道險難未易行遊。成則為佛。敗則為魔。王虜分于彈指。卿烹別於絲毫。苦樂之分宜早擇矣。況今代悟門不絕如線。禪門之中寂寥無人。止有二三在家居士。路途端直可以流通此法。然既為居士。不同沙門釋子。猶有戒律縛身。方置身大火之中。浸心煩惱之海。雖于營幹世事內。依稀得一入門。而道力甚淺業力甚深。即極粗莫如淫殺之業。猶不能折身不行。何況其細。生死之間安能脫然。故知唸佛一門于居士尤為吃緊。業力雖重。仰借佛力免於沉淪。如負債人藏於王宮。不得抵償。既生佛土。生平
所悟所解皆不唐捐。縱使志在參禪。不妨兼以唸佛。世間作官作家猶云不礙。況早晚禮拜唸誦乎。且借唸佛之警切。可以提醒參禪之心。借參門之洞徹。可以堅固凈土之信。適兩相資。最為穩實。如此不信。真同下愚。石頭居士少志參禪。根性猛利。十年之內洞有所入。機鋒迅利。語言圓轉。自謂了悟。無所事事。雖世情減少不入塵勞。然嘲風弄月登山玩水。流連文酒之場。沉酣騷雅之業。懶慢疏狂。未免縱意。如前之病未能全脫。所幸生死心切。不長陷溺。痛念見境生心。觸途成滯。浮解實情未能相勝。悟不修行必墮魔境。始約其偏空之見。涉入普賢之海。又思行門端的。莫如唸佛。而權引中下之疑。未之盡破。及后博觀經論。始知此門原攝一乘。悟與未悟皆宜修習。於是採金口之所宣揚。菩薩之所闡明。諸大善知識之所發揮。附以己意。千波競起。萬派橫流。詰其匯歸皆同一源。其論以不思議第一義為宗。以悟為導。以十二時中持佛名號一心不亂唸唸相續為行持。以六度萬行為助因。以深信因果為入門。此論甫成。而同參發心持戒唸佛者遂得五人。共欲流通。以解宗教之惑。香光識劣根微。久為空見所醉。縱情肆志有若狂象。去年沉湎之後。親游鬲子地獄。烈火洞然。見所熟談空破戒亡僧。形容尪羸跛足而過。哭
【現代漢語翻譯】 現代漢語譯本 所有領悟和理解都不會白費。即使立志于參禪，不妨兼修唸佛。世間做官和寫作的人尚且說不妨礙修行，更何況早晚的禮拜唸誦呢？而且，藉助唸佛的警醒和懇切，可以提醒參禪的初心；藉助參禪的通達，可以堅定凈土的信心。這樣互相幫助，最為穩妥踏實。如果還不相信，那就真是愚昧至極了。石頭居士年輕時立志參禪，根性非常敏銳，十年之內對禪理有所領悟，機鋒迅猛犀利，語言圓融自如，自認為已經開悟，沒有什麼事情可做了。雖然世俗的情感減少，不涉足塵世的勞苦，然而卻嘲風弄月，登山玩水，流連於文人飲酒的場合，沉迷於詩詞歌賦的創作，變得懶散放縱，未能完全擺脫以前的毛病。所幸的是，他生死心切，沒有長期沉溺其中。他痛切地認識到，見境生心，觸及事物就產生執著，浮淺的理解無法戰勝真實的實情，開悟而不修行必定會墮入魔境。於是開始約束他偏執于空的見解，涉入普賢菩薩的廣大行愿之海。又考慮到修行的方法，沒有比唸佛更直接了當的了，但又爲了引導那些對唸佛法門有所懷疑的中下根器的人，未能完全破除他們的疑惑。等到後來廣泛閱讀經書論著，才明白這個唸佛法門原本就包含了一乘佛法，開悟與未開悟的人都應該修習。於是採納佛陀金口所宣揚的教義，菩薩所闡明的道理，以及各位大善知識所發揮的見解，附加上自己的理解，猶如千波競起，萬派橫流，但追究其最終的歸宿，都是同一個源頭。他的理論以不可思議的第一義諦為宗旨，以開悟為引導，以十二時辰中持唸佛名號，一心不亂，唸唸相續為修行的方法，以六度萬行為輔助的因緣，以深信因果為入門的途徑。這部論著剛剛完成，就有五位同修發心持戒唸佛。大家共同希望流通此論，以解除人們對宗門和教下的疑惑。香光我資質愚鈍，根器微弱，長期以來被空洞的見解所迷惑，放縱自己的心意，就像一頭狂像一樣。去年沉迷於飲酒之後，親身遊歷了鬲子地獄，烈火熊熊燃燒，看到我所熟知的那些談空說有卻又破戒的已故僧人，形容枯槁，跛著腳走過，哭泣著。 English version All that is realized and understood will not be in vain. Even if one aspires to Chan (Zen) meditation (Dhyana, 禪那), it does not hurt to also practice Buddha-name recitation (Nianfo, 唸佛). Worldly officials and writers say that their work does not hinder their practice, let alone morning and evening prostrations and recitations. Moreover, the alertness and earnestness of Nianfo can remind one's initial intention of Chan meditation; the thorough understanding from the Chan gate can strengthen one's faith in the Pure Land. Such mutual assistance is the most stable and practical. If one still does not believe this, then one is truly foolish. Layman Shitou (石頭居士) aspired to Chan meditation in his youth, and his faculties were very sharp. Within ten years, he had some insight into Chan principles, his Zen repartee was swift and sharp, and his language was rounded and free. He thought he had attained enlightenment and had nothing to do. Although worldly emotions were reduced and he did not engage in worldly troubles, he still mocked the wind and moon, climbed mountains and played in the water, lingered in literary gatherings, and indulged in the work of poetry and elegance. He became lazy and unrestrained, inevitably indulging his desires, and failed to completely get rid of his previous faults. Fortunately, he had a keen sense of life and death and did not sink into it for long. He painfully realized that seeing the environment gives rise to thoughts, and touching things becomes an attachment. Superficial understanding cannot overcome the true situation, and enlightenment without practice will surely fall into the realm of demons. So he began to restrain his biased view of emptiness and entered the vast ocean of Samantabhadra's (普賢) vows and practices. He also considered that the method of practice is none other than Buddha-name recitation. In order to guide those of middle and lower capacities who have doubts about the Nianfo method, he has not completely dispelled their doubts. Later, after extensively reading scriptures and treatises, he realized that this Nianfo method originally included the One Vehicle (Ekayana, 一乘) of Buddhism, and both enlightened and unenlightened people should practice it. Therefore, he adopted the teachings proclaimed by the Buddha's golden mouth, the principles elucidated by the Bodhisattvas, and the views expressed by the great virtuous teachers, and added his own understanding, like a thousand waves rising together and ten thousand streams flowing horizontally, but tracing their final destination, they are all from the same source. His theory takes the inconceivable First Principle (第一義) as its purpose, enlightenment as its guide, holding the Buddha's name in the twelve periods of the day, with one mind unperturbed, and continuous recitation as the method of practice, taking the Six Perfections (六度) and myriad practices as auxiliary causes, and taking deep faith in cause and effect as the path to entry. As soon as this treatise was completed, five fellow practitioners made a vow to uphold the precepts and recite the Buddha's name. Everyone hopes to circulate this treatise to dispel people's doubts about the Sectarian (宗門) and Doctrinal (教下) teachings. Xiangguang (香光), I am dull in quality and weak in faculties, and have long been intoxicated by empty views, indulging my mind like a mad elephant. Last year, after indulging in drinking, I personally visited the Gezi (鬲子) hell, where the fire was burning fiercely. I saw those deceased monks whom I knew well who talked about emptiness but broke the precepts, with withered figures and limping feet, passing by and crying.
【English Translation】 All that is realized and understood will not be in vain. Even if one aspires to Chan (Zen) meditation, it does not hurt to also practice Buddha-name recitation. Worldly officials and writers say that their work does not hinder their practice, let alone morning and evening prostrations and recitations. Moreover, the alertness and earnestness of Nianfo can remind one's initial intention of Chan meditation; the thorough understanding from the Chan gate can strengthen one's faith in the Pure Land. Such mutual assistance is the most stable and practical. If one still does not believe this, then one is truly foolish. Layman Shitou aspired to Chan meditation in his youth, and his faculties were very sharp. Within ten years, he had some insight into Chan principles, his Zen repartee was swift and sharp, and his language was rounded and free. He thought he had attained enlightenment and had nothing to do. Although worldly emotions were reduced and he did not engage in worldly troubles, he still mocked the wind and moon, climbed mountains and played in the water, lingered in literary gatherings, and indulged in the work of poetry and elegance. He became lazy and unrestrained, inevitably indulging his desires, and failed to completely get rid of his previous faults. Fortunately, he had a keen sense of life and death and did not sink into it for long. He painfully realized that seeing the environment gives rise to thoughts, and touching things becomes an attachment. Superficial understanding cannot overcome the true situation, and enlightenment without practice will surely fall into the realm of demons. So he began to restrain his biased view of emptiness and entered the vast ocean of Samantabhadra's vows and practices. He also considered that the method of practice is none other than Buddha-name recitation. In order to guide those of middle and lower capacities who have doubts about the Nianfo method, he has not completely dispelled their doubts. Later, after extensively reading scriptures and treatises, he realized that this Nianfo method originally included the One Vehicle of Buddhism, and both enlightened and unenlightened people should practice it. Therefore, he adopted the teachings proclaimed by the Buddha's golden mouth, the principles elucidated by the Bodhisattvas, and the views expressed by the great virtuous teachers, and added his own understanding, like a thousand waves rising together and ten thousand streams flowing horizontally, but tracing their final destination, they are all from the same source. His theory takes the inconceivable First Principle as its purpose, enlightenment as its guide, holding the Buddha's name in the twelve periods of the day, with one mind unperturbed, and continuous recitation as the method of practice, taking the Six Perfections and myriad practices as auxiliary causes, and taking deep faith in cause and effect as the path to entry. As soon as this treatise was completed, five fellow practitioners made a vow to uphold the precepts and recite the Buddha's name. Everyone hopes to circulate this treatise to dispel people's doubts about the Sectarian and Doctrinal teachings. Xiangguang, I am dull in quality and weak in faculties, and have long been intoxicated by empty views, indulging my mind like a mad elephant. Last year, after indulging in drinking, I personally visited the Gezi hell, where the fire was burning fiercely. I saw those deceased monks whom I knew well who talked about emptiness but broke the precepts, with withered figures and limping feet, passing by and crying.
聲震地。殆不忍聞。及寤身毛為豎。亦遂發心歸依凈土。後讀此論。宿疑冰釋。所以今日不憚苦口。病夫知醫。浪子憐客。汝宜盡刬舊日知見。虛心誦習。自當有入。生死事大。莫久遲疑。於是禪人悲淚交集自云。若不遇子。幾以空見賺過一生。子生我矣。懇求案集作禮而去。已而中郎起故官。再遷至稽勛司郎中。移病歸。抵家不數日。入荊州城。宿于僧寺。無疾而卒。小修官南禮部郎中。乞休老於家。居常勤于禮誦。一夕課畢趺坐。忽入定。神出屋上飄然乘雲。有二童子導之西行。俄而下至地。童子曰住。小修隨下。見地平如掌。光耀滑潤。旁為渠。廣十餘丈。中有五色蓮。芳香異常。金橋界渠欄楯交羅。樓閣極整麗揖。問童子此何地卿何人。曰予靈和先生侍者也。問先生為誰。曰君兄中郎也。今方佇君有所語可疾往。復取道抵一池上。有白玉扉。一童子先入。一童子導過樓閣二十餘重。至一樓下。樓中人下迎。其顏如玉。衣如雲霞。長丈餘。見小修喜曰弟至矣。諦視之則中郎也。上樓交拜。有四五人來共坐。中郎曰。此西方邊地。信解未成。戒寶未全者多生此。亦名懈慢國。上方有化佛。樓臺前有大池。可百由旬。中有妙蓮。眾生生處。既生則散處樓臺。與有緣凈友相聚。以無淫聲美色勝解易成。不久進為凈土中
人。小修問兄生何處。中郎曰我凈愿雖深。情染未除。初生此少時。今居凈土矣。終以戒緩。僅地居。不得與大士升虛空寶閣。尚需進修耳。幸宿生智慧猛利。又曾作西方論。讚歎如來不可思議度生之力。感得飛行自在。游諸剎土。諸佛說法皆得往聽。此實為勝。遂攜小修而上。倏忽千萬里。至一處光耀無障蔽。皆以琉璃為地。界以七寶樹。皆旃檀吉祥。出衆妙花作異寶色。下為寶池。波揚無量。自然妙聲。其底沙純以金剛。池中眾寶蓮葉五色光。池上隱隱危樓迴帶。閣道旁出。皆有無量樂器演諸法音。中郎曰。汝所見凈土地行眾生依報也。過此為法身大士住處。甚美妙千萬倍於此。神通亦千萬倍於此。吾以慧力游其間。不得住也。過此為十地等覺所居。吾不得而知。過此為妙覺所居。唯佛與佛乃能知之。語罷復至一處。光耀逾前。坐頃之。中郎曰。吾不圖樂之至此極也。使吾生時嚴持戒律尚不止此。大都乘戒俱急。生品最高。次戒急。生最穩。若有乘無戒。多為業力所牽。流入八部鬼神眾去。予親所見者多矣。弟般若氣分頗深。戒定力甚少。夫悟理不能生戒。定狂慧也。歸五濁。趁強健。實悟實修。兼持凈愿。勤行方便。憐憫一切。不久當相晤。一入他途。可怖可畏。如不能持戒。有龍樹六齋法見存。遵而行之。殺
戒尤急。寄語同學。未有日啟鸞刀口貪滋味而能生此土者也。雖說法如雲如雨。何益於事。我與汝空王劫時世為兄弟。乃至六道莫不皆然。幸我得善地。恐汝墮落。方便神力攝汝至此。凈穢相隔。不得久留。時伯修已沒。因問其生處。中郎曰。生處亦佳。汝后自知。忽凌空而逝。小修起步池上。忽若墜水。躍然而醒。時萬曆四十二年十月望也。小修自為記如此。初伯修有子曰登。年十三病痞將終。語中郎曰。死矣。叔父何以救我。中郎曰。汝但唸佛即得往生佛國。此五濁世。不足戀也。登遂合掌稱阿彌陀佛。諸眷屬同聲助之。頃之登微笑云。見一蓮華色微紅。俄而云華漸大。色鮮明無與比者。俄而云佛至。相好光明。充滿一室。頃之氣促。伯修曰。汝但稱佛之一字可也。登稱佛數聲。合掌而逝(明史．明文偶鈔．西方合論序．白蘇齋集．珂雪齋外集．獪園．金剛新異錄)。
知歸子曰。明萬曆間。蓮池大師以凈土法門倡于云棲。謹持誦。嚴戒律。從之遊者彬彬多踐履篤實之士焉。同時卓吾老人亦以禪導後進。而學喜師心。行無轍跡。流末滔滔。老人安得不任其咎。予讀袁氏兄弟早歲文。大率掉弄知解。依違光景。心竊病之。已而得見中郎西方合論。三複之不厭。而伯修所為序。懺悔切深。辟荊榛。由坦道。甚矣
【現代漢語翻譯】 現代漢語譯本： 戒律尤其重要。告訴同學們，沒有誰能一邊貪圖口腹之慾，一邊還能往生到西方凈土的。即使說法如雲如雨，又有什麼用呢？我和你（伯修）在空王劫時就已經是兄弟了，乃至六道輪迴中的眾生莫不如此。幸好我（袁中郎）得到了善地，擔心你（伯修）墮落，所以用方便神力把你攝到這裡。因為凈土和穢土相隔，不能久留。當時伯修已經去世，袁中郎問他將往生何處。袁中郎說：『你往生的地方也很好，你以後自然會知道。』說完忽然凌空而去。袁小修在池邊醒來，感覺好像掉進水裡一樣，驚醒過來。那是萬曆四十二年（1614年）十月十五日。小修自己記錄了這件事。當初伯修有個兒子叫登，十三歲時得了痞病快要死了，對袁中郎說：『我要死了，叔父您怎麼救我？』袁中郎說：『你只要唸佛就能往生佛國，這個五濁惡世，不值得留戀。』登於是合掌稱念阿彌陀佛，家人們也一起大聲幫助他念佛。一會兒，登微笑說：『我看見一朵蓮花，顏色微紅。』過了一會兒又說：『蓮花漸漸變大，顏色鮮艷無比。』又過了一會兒說：『佛來了，相好光明，充滿整個房間。』不久，登呼吸急促，伯修說：『你只要稱念佛的名號就可以了。』登稱念了幾聲佛，合掌而逝。（出自《明史．明文偶鈔．西方合論序．白蘇齋集．珂雪齋外集．獪園．金剛新異錄》）。
知歸子說：明朝萬曆年間（1573年-1620年），蓮池大師在云棲寺提倡凈土法門，他嚴持戒律，精進唸誦佛號，跟隨他修學的人很多都是品行端正、踏實修行的人。同時，卓吾老人（李贄）也用禪宗引導後學，但是學的人喜歡隨心所欲，行為沒有準則，流弊很大。卓吾老人難道不應該承擔責任嗎？我讀袁氏兄弟早年的文章，大多是賣弄聰明，模棱兩可，心裡很不喜歡。後來我看到了袁中郎的《西方合論》，反覆閱讀也不厭倦，而伯修為之所作的序，懺悔之情非常深刻，開闢了荊棘之路，走上了平坦大道，真是太好了。
【English Translation】 English version: Discipline is especially urgent. Tell your fellow practitioners, no one who indulges in the pleasures of the palate can be reborn in that land (Sukhavati, the Pure Land of Amitabha Buddha). Even if the Dharma is preached like clouds and rain, what good is it? You (Bo Xiu) and I (Yuan Zhonglang) were brothers in the Kalpa of Empty King (a very long period of time), and so are all beings in the six realms (the realms of gods, humans, asuras, animals, hungry ghosts, and hell beings). Fortunately, I have attained a good place, and fearing that you would fall, I used my expedient spiritual power to bring you here. Because the Pure Land and the defiled land are separated, I cannot stay long. At that time, Bo Xiu had already passed away, and Yuan Zhonglang asked him where he would be reborn. Yuan Zhonglang said, 'The place where you will be reborn is also good, you will know it yourself later.' After saying that, he suddenly departed into the sky. Xiao Xiu woke up by the pond, feeling as if he had fallen into the water, and was startled awake. That was the fifteenth day of the tenth month of the forty-second year of Wanli (1614). Xiao Xiu himself recorded this event. Initially, Bo Xiu had a son named Deng, who was thirteen years old and was dying of a tumor disease. He said to Yuan Zhonglang, 'I am going to die, uncle, how can you save me?' Yuan Zhonglang said, 'You only need to recite the Buddha's name and you will be reborn in the Buddha's land. This world of five turbidities (the five defilements of time, views, afflictions, beings, and life) is not worth clinging to.' Deng then joined his palms and recited Amitabha Buddha (the Buddha of Infinite Light), and his family members also helped him recite aloud. After a while, Deng smiled and said, 'I see a lotus flower, its color is slightly red.' After a while, he said, 'The lotus flower is gradually getting bigger, its color is incomparably bright.' After a while, he said, 'The Buddha is here, his appearance is auspicious and radiant, filling the entire room.' Soon after, Deng's breathing became rapid, and Bo Xiu said, 'You only need to recite the word 'Buddha'.' Deng recited the Buddha's name several times, joined his palms, and passed away. (From History of Ming Dynasty. Ming Wen Ou Chao. Preface to Western Synthesis. Bai Su Zhai Collection. Ke Xue Zhai Outer Collection. Kuai Yuan. New Records of Vajra's Wonders).
Zhigui Zi said: During the Wanli period (1573-1620) of the Ming Dynasty, Great Master Lianchi promoted the Pure Land Dharma (the teaching centered on rebirth in Amitabha's Pure Land) at Yunqi Temple. He strictly upheld the precepts and diligently recited the Buddha's name. Many of those who followed him were people of upright character and solid practice. At the same time, Elder Zhuowu (Li Zhi) also guided later learners with Chan (Zen Buddhism), but the learners liked to follow their own minds, and their actions had no principles, leading to great abuses. Shouldn't Elder Zhuowu bear the responsibility for this? I read the early writings of the Yuan brothers, and they mostly showed off their cleverness and were ambiguous in their views, which I disliked very much. Later, I saw Yuan Zhonglang's Western Synthesis, and I read it repeatedly without getting tired of it. And the preface written by Bo Xiu for it was filled with deep repentance, clearing the thorny path and embarking on the smooth road. It was truly excellent.
。袁氏兄弟之善補過也。學者觀此。可以自鑒矣。
汪大紳曰。夫子曰。吾未見能見其過而內自訟者也。袁氏兄弟其庶矣乎。覺心悲心怎地廣大真切。大紳又與允初書曰。承勸看西方合論。當檢出來看。檢不出。當借閱也。袁氏禪非敢遽斷為口頭。得法于龍湖。龍湖不無狂魔入肺腑之證。至袁氏一轉而為輕清魔。墜在輕安快活里作科臼。日流在光滑滑處。生知生見。無個銀山鐵壁時節。後來知無所得。歸心凈土。真是奇特。然不可以是之故於宗門凈土妄生高下也。須知宗門中事。釋迦佛所說是這個。彌陀佛所說是這個。彌勒所說也是這個。無二無分別也。若然則大家在這裡過活盡彀了。為甚要生西方。要生兜率。曰此愿輪也。又為甚讚歎西方者倍于兜率。曰生人而有人慾生天。亦有天欲生西方。則人天之慾凈矣。人天欲凈。正好了當這個。所以盡十方法界愿輪之大。莫大於往生西方也。乘此輪愿者切不可隨語生解。隨語生解便起一分計較心。這計較心是六道輪迴之根。非往生凈土之因也。欲生兜率者請從布袋和尚詩入。欲生西方者請從豐干詩入。此正因也。布袋是彌勒化身。豐干是彌陀化身。 卍新續藏第 88 冊 No. 1646 居士傳
居士傳四十七
曾端甫趙凡夫劉玉受傳
【現代漢語翻譯】 現代漢語譯本 袁氏兄弟善於彌補過失。學習的人看到這些，可以自我反省了。
汪大紳說：孔子說：『我沒有見過能夠發現自己的過錯，並且內心自我責備的人。』袁氏兄弟大概接近於這種人吧。覺悟之心和慈悲之心是多麼廣大而真切啊！汪大紳又在給袁允初的信中說：『承蒙勸我閱讀《西方合論》，我應該找出來看看。如果找不到，就應該借來閱讀。』袁氏的禪法，我不敢輕易斷定是口頭禪。他得法于龍湖，但龍湖並非沒有狂魔入肺腑的跡象。至於袁氏，一轉而變為輕清之魔，沉溺在輕安快活之中，如同陷入窠臼。每天都在光滑的地方流逝，所知所見都是生搬硬套，沒有銀山鐵壁般的堅定時刻。後來知道一無所得，歸心凈土，這真是奇特。然而，不可以因為這個緣故，就在宗門和凈土之間妄生高下之見。須知宗門中的事，釋迦佛（Sakyamuni Buddha）所說的是這個，阿彌陀佛（Amitabha Buddha）所說的也是這個，彌勒（Maitreya）所說的也是這個，沒有二致，沒有分別。如果這樣，那麼大家在這裡過活就足夠了。為什麼要往生西方極樂世界？為什麼要往生兜率天？這是因為有願力之輪。又為什麼讚歎西方極樂世界的人多於兜率天？因為有人想要從人道生到天道，也有天人想要往生西方極樂世界，這樣，人天之慾就清凈了。人天之慾清凈，正好可以了當此事。所以，盡十方法界愿輪之大，沒有大於往生西方極樂世界的。乘坐此愿輪的人，切不可隨語生解，隨語生解就會生起一分計較心。這計較心是六道輪迴的根本，不是往生凈土的原因。想要往生兜率天的人，請從布袋和尚的詩入手；想要往生西方極樂世界的人，請從豐乾的詩入手。這才是正因。布袋和尚是彌勒（Maitreya）的化身，豐干是阿彌陀佛（Amitabha Buddha）的化身。
《卍新續藏》第88冊 No. 1646 《居士傳》
《居士傳》四十七
曾端甫、趙凡夫、劉玉受傳
【English Translation】 English version The Yuan brothers were good at making amends for their mistakes. Scholars who observe this can reflect on themselves.
Wang Dashen said: Confucius said, 'I have not seen anyone who can see their own faults and blame themselves inwardly.' The Yuan brothers are probably close to this kind of person. How vast and sincere are the hearts of awakening and compassion! Wang Dashen also wrote in a letter to Yuan Yunchu: 'Thank you for recommending me to read 'A Comprehensive Treatise on the Western Paradise'. I should find it and read it. If I can't find it, I should borrow it.' I dare not easily conclude that Yuan's Chan practice is mere lip service. He obtained the Dharma from Longhu, but Longhu is not without signs of madness entering the lungs. As for Yuan, he turned into a demon of lightness and purity, indulging in light peace and happiness, like falling into a rut. Every day passes in a smooth place, and what he knows and sees is all rote learning, without a moment of firm resolve like a silver mountain or iron wall. Later, he realized that he had gained nothing and returned to the Pure Land with his heart. This is truly remarkable. However, one should not, for this reason, arbitrarily create a distinction of superiority or inferiority between the Zen school and the Pure Land school. It should be known that the matter in the Zen school is what Sakyamuni Buddha (釋迦佛) spoke of, what Amitabha Buddha (阿彌陀佛) spoke of, and what Maitreya (彌勒) spoke of. There is no difference, no distinction. If so, then it is enough for everyone to live here. Why be reborn in the Western Paradise? Why be reborn in Tushita Heaven? This is because of the wheel of vows. And why do those who praise the Western Paradise outnumber those who praise Tushita Heaven? Because some people want to be reborn from the human realm to the heavenly realm, and some heavenly beings want to be reborn in the Western Paradise. In this way, the desires of humans and heavenly beings are purified. When the desires of humans and heavenly beings are purified, it is just right to deal with this matter. Therefore, of all the great wheels of vows in the ten directions, none is greater than being reborn in the Western Paradise. Those who ride this wheel of vows must not interpret the words literally, for interpreting the words literally will give rise to a sense of calculation. This sense of calculation is the root of the six paths of reincarnation, not the cause of being reborn in the Pure Land. Those who wish to be reborn in Tushita Heaven, please start with the poems of the Cloth Bag Monk; those who wish to be reborn in the Western Paradise, please start with the poems of Fenggan. This is the right cause. The Cloth Bag Monk is the incarnation of Maitreya (彌勒), and Fenggan is the incarnation of Amitabha Buddha (阿彌陀佛).
《卍 New Continued Collection》Vol. 88 No. 1646 《Biographies of Laymen》
《Biographies of Laymen》Forty-Seven
Biographies of Zeng Duanfu, Zhao Fanfu, and Liu Yushou
曾端甫
名大奇。江西泰和人也。篤信佛法。為文博辨瑰偉。著書曰通翼。出入內外經傳。推闡罪福因緣。苦空無常之旨。解愚俗之惑。其護生篇義尤深切。其辭曰。客問。經言。人食羊。羊食人。生生世世。互來相啖。以是因緣。歷千百劫長在生死。推之他物。亦莫不然。如是則人之涉世。觸手成罪。亦可懼矣。將誠然乎通。曰夫聖言如實。經旨不虛。輪迴之說報應之談。據事似誕尋理必然。夫人之力莫大於心。心力所牽。形勿能抗。故心悲則貌皺。心喜則貌舒。暫情猶且役貌。全力固宜君形。孟子曰。人之異於禽獸者幾希。庶民去之。君子存之。幾希既去。同體禽獸。與禽獸同體。則形逐神遷。力猛則遷於生前。力緩則遷於死後。淹速少異。究竟理齊。若畫師之為馬。靳尚之為蟒。死後之變也。封邵之為虎。明珍之為蛇。生前之變也。明珍化理與畫師同。一以藝故。紆神情于騄耳。一以論故。寄觀想于率然。神往則形隨。想成則我易蛇馬嬗矣。然或速化而或徐受。則猛緩異也。封邵化理與靳尚同。一以虣故。情同於於菟。一以忮故。理均于毒蟒。情同則形符。理均則事等。蟒虎肖矣。然或速化而或徐受。亦猛緩異也。資此而言。則輪迴之說事在不疑。輪迴無疑。則我之為我亦將不免。何則。善境難攀。惡途
【現代漢語翻譯】 現代漢語譯本 曾端甫，名大奇，是江西泰和人。他篤信佛法，文章寫得博學善辯，氣勢雄偉。他著有《通翼》一書，深入研究內外經典，闡述罪福因緣、苦空無常的道理，解除愚昧之人的迷惑，其中《護生篇》的意義尤其深刻。其中的一段話是： 客人問道：『經書上說，人吃羊，羊吃人，生生世世，互相吞食。因為這樣的因緣，經歷千百劫都在生死輪迴中。推及其他事物，也是這樣。這樣說來，人生活在世上，一舉一動都可能造成罪孽，真是可怕啊！難道真是這樣嗎？』 曾端甫回答說：『聖人的話真實不虛，經書的宗旨沒有虛假。輪迴的說法，報應的談論，從事情上來看似乎荒誕，但探究其理必然如此。人的力量沒有比心力更大的了，心力所牽引，形體無法抗拒。所以心裡悲傷，面貌就皺縮；心裡喜悅，面貌就舒展。暫時的情感尚且能役使面貌，全部的心力當然能主宰形體。孟子說：人與禽獸的差別很小，普通人丟棄了它，君子儲存了它。這很小的差別一旦失去，就與禽獸同體了。與禽獸同體，那麼形體就隨著精神轉移。力量猛烈，就在生前變化；力量緩慢，就在死後變化。時間有快慢的差異，最終的道理是一樣的。就像畫師畫馬，靳尚羨慕蟒蛇，這是死後的變化；封邵變成老虎，明珍變成蛇，這是生前的變化。明珍變化的道理與畫師相同，都是因為技藝的緣故，將精神寄託在駿馬上；一個是因為議論的緣故，將觀想寄託在率然這種蛇上。精神嚮往，形體就跟隨；想像形成，『我』就變成了蛇或馬。然而有的變化快，有的接受慢，這是因為力量猛烈和緩慢的差異。 封邵變化的道理與靳尚相同，一個是因為暴虐的緣故，情同老虎；一個是因為嫉妒的緣故，道理等同毒蟒。情感相同，形體就相符；道理相同，事情就等同。就像蟒蛇和老虎一樣。然而有的變化快，有的接受慢，也是因為力量猛烈和緩慢的差異。 根據這些來說，那麼輪迴的說法是毋庸置疑的。輪迴無疑，那麼『我』之為『我』也將不能避免。為什麼呢？善良的境界難以攀登，邪惡的道路
【English Translation】 English version Zeng Duanfu, also known as Daqi, was a native of Taihe, Jiangxi. He was a devout believer in Buddhism, and his writings were erudite, eloquent, and magnificent. He wrote a book called 'Tong Yi,' which deeply studied the inner and outer scriptures, expounded the principles of karmic causes and effects, suffering, emptiness, and impermanence, and dispelled the confusion of the ignorant. Among them, the 'Protecting Life' chapter was particularly profound. One of the passages reads: A guest asked: 'The scriptures say that humans eat sheep, and sheep eat humans, in endless cycles of rebirth, devouring each other. Because of this karmic connection, they spend thousands of kalpas in the cycle of birth and death. Extending this to other things, it is also the same. In this case, when people live in the world, every action may create sin, which is really terrible! Is this really the case?' Zeng Duanfu replied: 'The words of the sages are true and not false, and the purpose of the scriptures is not false. The theory of reincarnation and the talk of retribution seem absurd from the perspective of events, but when we explore the principles, it is inevitable. The power of man is no greater than the power of the mind. When the mind is pulled, the body cannot resist. Therefore, when the heart is sad, the face wrinkles; when the heart is happy, the face relaxes. Temporary emotions can still control the face, and the full power of the mind can certainly dominate the body. Mencius said: The difference between humans and animals is very small; ordinary people abandon it, and gentlemen preserve it. Once this small difference is lost, they become one with animals. If they are one with animals, then the body will move with the spirit. If the power is strong, it will change in this life; if the power is slow, it will change after death. The time may be different, but the ultimate principle is the same. It's like a painter painting a horse, or Jin Shang admiring a python, which is a change after death; Feng Shao becoming a tiger, or Ming Zhen becoming a snake, which is a change in this life. The principle of Ming Zhen's transformation is the same as that of the painter, both because of their skills, entrusting their spirit to the Junma (fine horse); one is because of the discussion, entrusting the contemplation to the Suiran (a kind of snake). When the spirit yearns, the body follows; when the imagination is formed, 'I' becomes a snake or a horse. However, some changes are fast, and some are slow, because of the difference between strong and slow power. The principle of Feng Shao's transformation is the same as that of Jin Shang, one because of his tyranny, his feelings are like a tiger; one because of his jealousy, the principle is equal to a poisonous python. If the emotions are the same, the body will match; if the principles are the same, the things will be equal. Just like pythons and tigers. However, some changes are fast, and some are slow, also because of the difference between strong and slow power. Based on these, then the theory of reincarnation is beyond doubt. If reincarnation is beyond doubt, then 'I' as 'I' will not be avoided. Why? The realm of goodness is difficult to climb, and the path of evil
易涉。即今貪心瞋心毒心勝心憎人心忌人心愛戀心驕慢心妄想心貢高心名心利心殺心淫心。觸事現行。流注不斷。誰非蛇蟒之相。並是馬虎之因。然則四肢九竅暫時人體。愛子艷妻剎那眷屬。一息不還。人物誰辨。如此而猶恬心伊公之鼎。快意朱亥之門。殫四海于賓筵。耗萬錢于食品。傲秦宮之連騎。美晉國之如坻。吾恐傷心之慘。行將自及。周顒所云。不亦悲乎。夫人與物無異。而人之所以不殺人者。其途有三。一曰不敢。二曰不忍。三曰積習。橫目之民。遊俠之家。莫不欲推鋒異己剚刃仇胸。然而斂手莫施。懷惡不展者。徒以竹書可畏。刑鼎是虞。此之謂不敢。司命之君專殺之長。勢堪逞暴。力可快心。然而一夫之獄。遲迴不上。一人之死。慘慼不寧。徒以員顱方趾。同體觸懷。寡妻孤兒跉𨂲可念。此之謂不忍。既以不敢而又不忍。則殺人之事世間全稀。渭水之血或終身而未睹。河南之屠或卒歲而不聞。家習為俗。世釀為風。雖或藥崧之徒橫觸躁君。吉頊之黨誤抵鷙后。而猶執杖莫下。持七不前。意怯于臨殺。手柔于瀕死。此之謂積習。三事交持而蒼蒼之民得寄命于其中矣。若夫物則不然。屠儈之業不施禁于皋蘇之年。鮮食之民不抵償于堯舜之日。殺心熾于異體。愛念伏于分形。聲緣業而殊裸。故似慘似舒。而聞
【現代漢語翻譯】 現代漢語譯本： 容易涉及的，就是現在的貪心、嗔心（憎恨心）、毒心、勝心（爭強好勝的心）、憎人心、忌人心、愛戀心、驕慢心、妄想心、貢高心（自以為是的心）、名心（追求名譽的心）、利心（追求利益的心）、殺心、淫心。接觸任何事情都立刻表現出來，像流水一樣不停。誰不是蛇蟒一樣的相貌？都是變成馬和老虎的原因。那麼四肢和九竅只是暫時屬於人體，心愛的兒子和美麗的妻子也只是短暫的眷屬。一旦停止呼吸，人和物有什麼區別呢？像這樣卻還安心地貪圖伊尹的鼎（比喻貪圖美食），痛快地享受像朱亥一樣在侯嬴家出入的待遇（比喻放縱口腹之慾）。把天下的財富都用在宴席上，花費大量的金錢在食品上，炫耀像秦始皇一樣連綿的車隊，誇耀像晉國一樣堆積如山的財富。我擔心傷心慘痛的事情，將要自己招來。周顒所說的，不也是很可悲的嗎？人與物本來沒有區別，但是人之所以不殺人，原因有三個：一是『不敢』，二是『不忍』，三是『積習』。兇狠的人，遊俠之家，沒有不想用刀殺死和自己意見不同的人，用刀刺向仇人的胸膛的。然而卻收手不敢行動，心懷惡意卻不敢表現出來，只是因為害怕法律的制裁，畏懼刑罰的懲罰。這就是『不敢』。掌握生殺大權的君王，是專門負責殺戮的長官，勢力足夠逞強施暴，權力可以滿足私慾。然而對於一個犯人的案件，卻遲遲不敢判決，對於一個人的死亡，感到悲傷和不安。只是因為大家都是圓頭方腳的人，有相同的身體和感受，可憐那些失去丈夫的妻子和失去父親的孤兒。這就是『不忍』。既因為『不敢』，又因為『不忍』，那麼殺人的事情在世間就很少發生。渭水的血可能終身都沒有見過，河南的屠殺可能一年到頭都沒有聽說過。家家戶戶都習慣成自然，世代相傳形成風俗。即使像藥崧這樣的人冒犯了暴躁的君主，吉頊的同黨錯誤地觸犯了兇狠的皇后，仍然拿著棍杖不敢打下去，拿著『七不』的理由不敢上前。心裡害怕即將到來的殺戮，手也因為即將到來的死亡而變得軟弱無力。這就是『積習』。這三件事互相制約，老百姓才得以在其中保全性命。至於動物就不是這樣了。屠夫的行業在皋陶和蘇代執政的年代沒有禁止，吃肉的人在堯舜時代也沒有減少。殺心在對待不同的物種時更加強烈，愛念在區分形體時就消失了。聲音隨著業力而變得不同，所以看起來時而殘忍時而舒緩，並且聽不見它們的呼喊。
【English Translation】 English version: Easily involved are the present greed, hatred (anger), malice, competitiveness (desire to win), resentment, jealousy, love, arrogance, delusion, conceit, desire for fame, desire for profit, murderous intent, and lust. These manifest immediately upon encountering anything, flowing continuously like a stream. Who is not like a serpent or python in appearance? All are causes for becoming horses and tigers. Thus, the four limbs and nine orifices are only temporarily the human body, and beloved sons and beautiful wives are only fleeting companions. Once breath ceases, what difference is there between humans and things? Yet, one is still content to covet the cauldron of Yi Yin (a metaphor for craving delicacies), and to enjoy the treatment of Zhu Hai entering Lord Xinling's house (a metaphor for indulging in sensual pleasures). One uses the wealth of the world for banquets, and spends vast sums of money on food, flaunting processions like those of Emperor Qin, and boasting of wealth piled high like the mounds of Jin. I fear that the misery of heartbreak will be self-inflicted. As Zhou Yong said, is it not lamentable? Humans are not inherently different from things, but the reasons why humans do not kill each other are threefold: first, 'dare not'; second, 'cannot bear'; third, 'accumulated habit'. Fierce people and chivalrous families all wish to kill those who disagree with them, and to stab their enemies in the chest. However, they restrain themselves and do not act, harboring malice but not expressing it, simply because they fear the law and dread punishment. This is what is meant by 'dare not'. Rulers who hold the power of life and death are officials specifically responsible for killing, with the power to indulge in violence and the authority to satisfy their desires. However, they hesitate to judge a prisoner's case, and feel sorrow and unease at a person's death, simply because everyone has a round head and square feet, sharing the same body and feelings, and pitying the wives who have lost their husbands and the orphans who have lost their fathers. This is what is meant by 'cannot bear'. Since one 'dares not' and also 'cannot bear', then the act of killing is rare in the world. The blood of the Wei River may never be seen in a lifetime, and the slaughter in Henan may not be heard of all year round. Families become accustomed to it, and generations pass it down as custom. Even if people like Yao Chong offend a volatile ruler, and the associates of Ji Xu mistakenly offend a fierce empress, they still hold back from striking with their staffs, and hesitate to advance with the 'seven nots'. Their hearts are fearful of the impending killing, and their hands are weak at the approach of death. This is what is meant by 'accumulated habit'. These three things restrain each other, and the common people are able to preserve their lives within them. But it is not so with animals. The profession of butcher was not prohibited during the reigns of Gao Yao and Su Dai, and the number of meat-eaters did not decrease during the reigns of Yao and Shun (all legendary sage rulers). The desire to kill is stronger when dealing with different species, and love disappears when distinguishing forms. Sounds differ according to karma, so they seem sometimes cruel and sometimes gentle, and their cries are not heard.
之者不憐肉。償負而非參。故不臊不腥而食之者甚旨。彼命乍酬。則因已往而難見。我仇方結。則果未來而誰知。因果雙泯。砧刃交施。而又見殺聞殺不絕於耳目。自殺教殺無間于歲時。漉蟲護草之慈。僧既寡二。高柴幸靈之善。俗亦無雙。而近儒節用時取之。說吾道中正之語。又薰蒸于其耳。浸灌於其心。於是千生入箸曾無動容。百品充庖略不關念。萬方逞暴。四蟲亡訴。強者則搏人以爭一旦之命。弱者則吞聲以填萬民之腹。不依人而食者則匿於山林。寧受大獸之噬。猶十二之可逃。必依人而食者。則豢于牢筴。以待不時之需。無萬一之能免。嗚呼。唐人有云。生也何恩。殺之何咎。奈何令至此極乎。然如前所稱。別幽冥報對何異王法。為日差緩。酷逾萬倍。豈以口故而甘斯苦。縱謂不然。猶當寶慈止殺。抑嗜全仁。觀同形於異形之中。想共體于殊體之外。觀念既久。慈力自成。正不作子肉之想。亦何有人物之分。若夫習心所使。尤須推破。夫薄惡之俗生女不舉。羌胡之民男亦如之。積習使然。無分骨肉。然則以不殺習心。雖物可不殺。何況于子以心習殺。雖子可殺。何有於物。此之習心締業之本。將欲去殺。先須照習。照心一起。積習自蠲。至於近儒之謬。則隱心而求良。亦易知夫孟子言仁民而愛物。謂其愛有媛
急耳。若用之殺之而猶為愛。則與佛經所言羅剎女事何異。羅剎女食人曰。我念汝食汝。夫食人而曰念人。與食物而曰愛物者同乎。不同乎。中正之義。緣督為經。逐事而求。失之已遠。而況少殺為中。徴何典文。有識聞之。祇足莞爾。子路鼓瑟。殺心在弦。孔子斥之。門人輟敬開闢以來。寧有殺心未盡之聖。而邪說橫興。錮我華夏。大雄嘗言。末法之中魔道熾盛。以魔力故。令人不覺。今之邪說亦自易曉。而地橫萬里。時歷千年。聰明智達雷同。莫悟吾佛之言。信不我欺。昔陶隱君修習求仙。多歷年所。而鸞鶴杳然。心甚疑之。他日其都養先上升者來告曰。上帝以子注本草。用水蛭為藥。殺命良多。故他行雖滿。以是為謫。隱君乃悟。改用他藥方。近儒箋書。不幸無天人之告。遂使世安其說。萬物並命。號天不聞。入地無隙。世鮮孟孫之傅。誰動孤獸之悲。旁無介氏之君。孰解三犧之恨。母視子死。子視母亡。或鞭皮而即下。或灑乳而方終。或臨危而護孕。或冒死以隨兒。見之慘目。言則傷心。又公子打圍之後。將軍射獵之餘。萬肉登俎。百族失群。孤雌夜囀。如抱黃鵠之哀。獨雉朝鳴。似寫商陵之恨。啁啁唽唽。踽踽煢煢。固知七情非獨人鐘。蠢蠢之物亦爾五。常寧惟我有。林林之生皆然。念至於此。則萬劫習心
{ "translations": [ "現代漢語譯本：", "唉！如果因為利用它們而殺死它們，還稱之為愛，那和佛經里說的羅剎女（Rākṣasī，食人女妖）有什麼區別？羅剎女吃人時說：『我憐憫你才吃你。』吃人卻說憐憫人，和利用物品卻說愛惜物品，這兩者相同嗎？不同嗎？中正的意義在於順應事物本來的規律。如果逐一事情去尋求中正，那就已經離中正的本意很遠了。更何況把少殺生當作中正，又有什麼典籍可以作為依據呢？有見識的人聽了，只會一笑置之。子路彈瑟，殺氣都表現在琴絃上，孔子斥責他。門人因此停止尊敬他。自從開天闢地以來，難道有過殺心完全斷絕的聖人嗎？而邪說卻到處興起，禁錮著我們華夏。大雄（釋迦牟尼佛的尊稱）曾經說過，末法時代魔道會非常猖獗，因為魔力的緣故，使人不能察覺。現在的邪說也很容易明白，可是遍及萬里土地，經歷了千年時間，聰明有智慧的人都隨聲附和，沒有人領悟我佛的話，真是誠實不欺啊。過去陶弘景（456-536）修習求仙，經歷了很多年，可是鸞鳥仙鶴渺無蹤影，心裡非常疑惑。有一天，他所居住的地方有先前昇天的人來告訴他說：『上帝因為你註釋《本草經集註》，用水蛭作為藥物，殺害的生命太多了，所以其他的修行雖然圓滿，也因此受到責罰。』陶弘景這才醒悟，改用其他的藥方。近代的儒生註釋書籍，不幸沒有天人的告知，於是使得世人安心地接受他們的說法。萬物都有生命，呼天不應，入地無門。世上缺少像孟孫那樣的人來傳達，誰來表達那隻孤獨的野獸的悲哀？旁邊沒有像介之推那樣的賢君，誰來理解那祭祀用的三牲的怨恨？母親眼睜睜地看著孩子死去，孩子眼睜睜地看著母親死亡。有的被鞭打剝皮后立刻倒下，有的在餵奶的時候才停止呼吸，有的在危難的時候保護著肚子里的孩子，有的冒著死亡的危險跟隨自己的孩子。看到這些情景令人慘不忍睹，說起來就讓人傷心。還有那些公子打獵之後，將軍射獵之餘，各種肉食擺滿餐桌，各種動物失去它們的群體。孤獨的雌鳥在夜晚哀鳴，好像懷抱著黃鵠的悲哀，獨自的野雞在早晨鳴叫，好像在訴說商陵的怨恨。啁啁唽唽地叫著，孤零零地走著。確實知道七情（喜、怒、哀、懼、愛、惡、欲）不是隻有人才有，所有的生物也是這樣。五常（仁、義、禮、智、信）難道只有我們人類才有嗎？所有的生命都是這樣。想到這裡，那麼無數劫以來的習氣……", "english_translations": [ "English version:", "Alas! If killing them for our use is still called love, then how is it different from the Rākṣasī (female demon) in the Buddhist scriptures? The Rākṣasī says when eating people, 'I eat you out of compassion.' Is eating people while claiming compassion the same as using objects while claiming to cherish them? Are they the same or different? The meaning of impartiality lies in conforming to the inherent laws of things. If one seeks impartiality in each individual matter, then one has already strayed far from the original meaning of impartiality. Moreover, what classics can be cited to support taking less killing as impartiality? Those with knowledge will only smile upon hearing this. When Zilu played the zither, the intent to kill was expressed in the strings, and Confucius rebuked him. The disciples ceased to respect him because of this. Since the beginning of time, has there ever been a saint who has completely eradicated the intent to kill? Yet heretical doctrines arise everywhere, imprisoning our Huaxia (China). The Great Hero (an honorific title for Śākyamuni Buddha) once said that in the Dharma-ending Age, the demonic path will be rampant, and because of the power of demons, people will not be able to perceive it. The current heretical doctrines are also easy to understand, but they spread across vast lands and through thousands of years, and intelligent people echo them without understanding the words of our Buddha, which are truly not deceiving. In the past, Tao Hongjing (456-536), cultivated immortality for many years, but the phoenixes and cranes were nowhere to be seen, and he was very doubtful. One day, someone who had ascended to heaven from his place of residence came and told him, 'The Emperor of Heaven is punishing you because you annotated the Bencao Jing Jizhu (Commentary on the Materia Medica Classic) and used leeches as medicine, killing too many lives. Therefore, although your other practices are complete, you are being punished for this.' Tao Hongjing then realized and changed to other prescriptions. Modern Confucian scholars annotate books, but unfortunately, they do not have the guidance of heavenly beings, so they allow the world to accept their theories with peace of mind. All things have life, and there is no response from heaven and no escape into the earth. The world lacks someone like Mengsun to convey the sorrow of the solitary beast. Who will understand the resentment of the three sacrificial animals? Mothers watch their children die, and children watch their mothers die. Some are whipped and skinned and fall immediately, some stop breathing only when they are feeding milk, some protect the unborn child in danger, and some follow their children at the risk of death. Seeing these scenes is unbearable, and speaking of them is heartbreaking. And after the princes hunt and the generals shoot, all kinds of meat fill the table, and all kinds of animals lose their groups. The lonely female bird cries at night, as if embracing the sorrow of the yellow swan, and the solitary pheasant crows in the morning, as if expressing the resentment of Shangling. Chirping and whimpering, walking alone. It is indeed known that the seven emotions (joy, anger, sorrow, fear, love, hate, desire) are not only for humans, but also for all creatures. Do we humans alone have the five constants (benevolence, righteousness, propriety, wisdom, and trustworthiness)? All lives are like this. Thinking of this, then the habits of countless kalpas (aeons)..." ] }
一念可灰。習心既灰。忍敢俱消。三途並宏。物如人矣。而又大乘為心。急人猶己。一人告百。百人告千。轉轉相告至於無算。大慈之說曉然於世。而後排虛無。墜[蹗-比+(人*人)]實不僵。雖復咸若世遠。攀巢俗邈。而物之免者良亦多矣。嗚呼。彼既有必酬之果。此又有必造之因。吾言雖苦。或可回慮。夫近儒之說毋論異於孔孟。即孔孟實然。而吾佛如此。孔孟如彼。一涇一渭。較然自分。堯武並世。人必歸堯。孔佛並生。得不歸佛。此其所以王於三界。奄有大千為眾父父為眾母母者也。昔墨子兼愛。或人病之。墨子曰。今有兼士。於此兼士。視人之父母若己之父母。視人之妻子若己之妻子。別士則反是。請問子謂遠行當托妻子。將托之於兼者乎。抑托之於別者乎。其人曰。吾托之於兼也。墨子笑曰。子方托妻子于兼。言而非兼。何也。今之謂殺為中正。謂不殺為過當者。亦幸然為人耳。使其戴角而居。衣毛而處。縣命于郇廚之下。遊魂于羿彀之中。羲罟前施。孔弋后逐。成湯雖仁。猶然結網。子輿誠愛。曾不聞聲。於斯時也。大覺垂憫。倏然而現。則夫夫也必將悲喜交懷。旁皇歸命。若抱怖之鴿。蔭影而息機。瀕死之羊。銜刀而祈客。又何暇持前人之餘論。較孔佛之勝劣哉(通翼)。
趙凡夫
【現代漢語翻譯】 現代漢語譯本 一個念頭就可能使一切化為灰燼。長久以來的習氣一旦消散，忍耐和魯莽都會消失，地獄、餓鬼、畜生三惡道也能得到救度，萬物與人平等。進而以大乘佛法為心，急人之難如同自己遇到困難一樣。一人告知百人，百人告知千人，輾轉相告，以至無窮無盡。大慈大悲的佛法在世間廣為人知，這樣才能破除虛無，使那些沉迷於虛幻而不覺悟的人醒悟。即使世事變遷，攀附權貴的習俗依然存在，但能免於苦難的人也會多起來。唉！他們既然有必定要承受的惡果，我們也有必定要造作的善因。我的話雖然苦澀，或許可以使人回心轉意。那些近世儒者的學說，暫且不論是否與孔孟不同，即使孔孟的學說確實如此，而我們的佛法是這樣，孔孟的學說是那樣，涇水和渭水，界限分明。堯和武王同時代，人們必定歸順堯。孔子和佛陀同時代，難道不應該歸順佛陀嗎？這就是佛陀之所以能成為三界之王，擁有整個大千世界，成為眾生的父親和母親的原因。過去墨子提倡兼愛，有人反對他。墨子說：『現在有兼愛的人，對於這個人，看待別人的父母如同自己的父母，看待別人的妻子兒女如同自己的妻子兒女。而主張分別之愛的人則相反。請問您，如果遠行，要將妻子兒女託付給誰？是託付給兼愛的人呢，還是託付給分別之愛的人呢？』那人說：『我託付給兼愛的人。』墨子笑著說：『您一方面將妻子兒女託付給兼愛的人，另一方面卻說不要兼愛，這是為什麼呢？』現在那些認為殺戮是中正，認為不殺戮是過分的人，還算幸運地做著人。如果他們長著角而居住，披著毛而生活，生命懸于屠夫的刀下，魂魄遊蕩在後羿的箭矢之中，捕獸的網羅在前張開，射鳥的弓箭在後追逐，即使商湯（約公元前1670年—公元前1600年）再仁慈，仍然會結網捕獵，孟子（約公元前372年—公元前289年）再有愛心，也不曾聽到他禁止捕獵的聲音。在這種時候，大覺悟者佛陀垂憐眾生，忽然顯現，那麼那些人必定會悲喜交加，惶恐地歸順佛陀，如同懷著恐懼的鴿子，在樹蔭下停止飛翔，如同瀕臨死亡的羊，口銜利刃而祈求路人救助。又哪裡有時間持有前人的舊論，比較孔子和佛陀的優劣呢？（通翼） 趙凡夫
【English Translation】 English version A single thought can reduce everything to ashes. Once habitual tendencies are extinguished, both endurance and recklessness disappear, and the three evil paths of hell, hungry ghosts, and animals can be delivered, making all beings equal. Furthermore, with the heart of Mahayana Buddhism, one should be as concerned for others' difficulties as one is for one's own. One person tells a hundred, a hundred tell a thousand, and so on, endlessly. The Dharma of great compassion becomes widely known in the world, thus dispelling nihilism and awakening those who are deluded and unawakened. Even if the world changes and the custom of clinging to power remains, the number of those who can avoid suffering will increase. Alas! Since they have the inevitable consequences to bear, we also have the inevitable causes to create. Although my words are bitter, perhaps they can make people change their minds. The doctrines of recent Confucian scholars, let alone whether they differ from Confucius and Mencius, even if the doctrines of Confucius and Mencius are indeed so, while our Buddhism is like this, the doctrines of Confucius and Mencius are like that, like the Jing River and the Wei River, the boundaries are clear. When Yao and King Wu (周武王, died 1043 BC) are in the same era, people will surely submit to Yao. When Confucius and Buddha are born at the same time, shouldn't one submit to the Buddha? This is why the Buddha can become the king of the three realms, possess the entire great chiliocosm, and become the father and mother of all beings. In the past, Mozi (墨子, 470–391 BC) advocated universal love, and some people opposed him. Mozi said, 'Now there is a person of universal love, for this person, regarding other people's parents as his own parents, regarding other people's wives and children as his own wives and children. But those who advocate differential love are the opposite. May I ask you, if you are traveling far away, who would you entrust your wife and children to? Would you entrust them to a person of universal love, or to a person of differential love?' That person said, 'I entrust them to a person of universal love.' Mozi laughed and said, 'You entrust your wife and children to a person of universal love, but on the other hand, you say don't have universal love, why is that?' Now those who think that killing is just and right, and that not killing is excessive, are still fortunate to be human. If they lived with horns and wore fur, their lives hanging under the butcher's knife, their souls wandering in the arrows of Yi (羿, legendary archer), the nets for catching beasts spread out in front, the arrows for shooting birds chasing behind, even if Tang (成湯, c. 1670–1600 BC) of Shang was benevolent, he would still set up nets to hunt, even if Mencius (孟子, c. 372–289 BC) was loving, he was never heard to prohibit hunting. At this time, the Great Awakened One, the Buddha, takes pity on all beings and suddenly appears, then those people will surely be filled with joy and sorrow, and submit to the Buddha in fear, like a frightened dove, stopping flying in the shade of a tree, like a dying sheep, holding a knife in its mouth and begging for help from passersby. How can they have time to hold on to the old theories of the predecessors and compare the merits and demerits of Confucius and the Buddha? (Tong Yi)' Zhao Fanfu
名宦光。太倉人也。家富於財。少豪華自喜。中歲折節讀書。居寒山。廬親墓旁。疏泉鑿石。結構幽䆳。居常奉佛斷肉食。客至亦設蔬果。雖豪貴人必強食之曰。不可不令渠知此味也。已而有疾。或言當食肉。不爾疾且劇。答曰。若疾小加。豈須破戒。設為轉劇。便近歸途。一朝破戒。帶業長往。悔可追乎。已而疾亦瘳。客有被蚿螫者。殺之曰吾以直報怨也。凡夫曰。非也。不殺則直耳。蚿之無知。實無可怨忿。而殺之。得為直乎。嘗與客行。遇二人驅六豕赴屠。凡夫為誦阿彌陀佛。一客稱善。凡夫曰。吾誦佛號度六豕義少。度二人義多。何以故。豕今就屠。受一刀苦。償一債畢。償債畢已步步樂國。彼屠豕人。驅豕一步。刳豕一刀。心心步步造地獄業。趣入苦境而彼恬然不知警懼。可無哀乎。又嘗勸一老人斷肉。老人曰。餘年衰。不能不資肉食。凡夫曰。老猶愛命。未老之肉先受刀砧。於心安乎。未死防死。慘死之肉恣意吞嚼。於心安乎。著書號護生品。廣勸世人令斷肉。其言甚痛。天啟中卒于寒山。妻陸氏名卿子。與凡夫偕隱。能詩文(蘇州府志．護生品)。
劉玉受
名錫玄。長洲人也。為諸生。與姚孟長為友。歸心大法。同持佛母準提咒。將赴省試。建壇持咒七日。及入場。有蜂集其筆端而思
【現代漢語翻譯】 現代漢語譯本：
名宦光（人名）。是太倉人。家裡非常富有。年輕時喜歡奢華。中年改變節操開始讀書。住在寒山，在父母的墳墓旁邊。疏通泉水，開鑿石頭，建造幽靜的住所。平時供奉佛，斷絕肉食。客人來了也只提供蔬菜水果。即使是豪門貴族，也一定要強迫他們吃，說：『不能不讓他們知道這種味道啊。』後來生病了，有人說應該吃肉，不然病會更加嚴重。宦光回答說：『如果病稍微加重，難道就要破戒嗎？如果病轉為嚴重，那就接近歸途了。一旦破戒，帶著業力長久地沉淪，後悔還來得及嗎？』不久病也好了。有客人被蜈蚣咬了，（宦光）殺死了蜈蚣，說我這是以直報怨。凡夫（作者自稱）說：『不是這樣的。不殺才是直。蜈蚣沒有知覺，實在沒有什麼可怨恨的，而殺了它，能算是直嗎？』曾經和客人同行，遇到兩個人驅趕六隻豬去屠宰場。凡夫為豬誦唸阿彌陀佛。一位客人稱讚說好。凡夫說：『我誦唸佛號，度這六隻豬的意義少，度這兩個人的意義多。為什麼呢？豬現在就要被宰殺，受一刀的痛苦，償還一筆債務就結束了。償還債務完畢后，就能步步走向極樂世界。而那些屠宰豬的人，驅趕豬走一步，就等於在豬身上割一刀，他們的心每動一下，每走一步，都在造地獄的業。他們正走向痛苦的境地，卻恬然不知警惕和恐懼，難道不值得悲哀嗎？』又曾經勸一位老人斷肉。老人說：『我年紀大了，不能不靠肉食來滋補。』凡夫說：『老了還愛惜自己的性命，那麼未老的肉先要遭受刀砧之苦，你的心裡能安寧嗎？還沒有死的時候就害怕死亡，而那些慘死的肉卻被你隨意吞嚼，你的心裡能安寧嗎？』（宦光）著書，書名叫《護生品》，廣泛勸說世人斷絕肉食，他的話語非常懇切。天啟年間（1621-1627）在寒山去世。他的妻子陸氏，名叫卿子，和凡夫一起隱居，擅長詩文。（出自《蘇州府志．護生品》）。 劉玉受（人名） 名錫玄（字）。是長洲人。是讀書人，和姚孟長（人名）是朋友。歸心於佛法，一同持誦佛母準提咒。將要參加省試，建立壇場持咒七天。等到進入考場，有蜜蜂聚集在他的筆端，他因此文思泉涌。
【English Translation】 English version:
His name was Huan Guang. He was from Taicang. His family was very wealthy. He indulged in luxury in his youth. In middle age, he changed his ways and began to study. He lived in Hanshan, next to his parents' graves. He dredged springs and carved stones, building a secluded residence. He regularly worshipped the Buddha and abstained from meat. When guests came, he would only offer vegetables and fruits. Even wealthy and noble people were forced to eat them, saying, 'You must let them know this taste.' Later, he fell ill. Some said he should eat meat, otherwise his illness would worsen. Huan Guang replied, 'If the illness worsens slightly, should I break my precepts? If it becomes severe, then I am closer to my journey home. Once I break my precepts, I will be burdened with karma and sink for a long time. Will regret be of any use then?' Soon after, his illness improved. A guest was stung by a centipede. (Huan Guang) killed the centipede, saying he was repaying evil with justice. Fanfu (the author's self-designation) said, 'That is not so. Not killing is justice. The centipede has no awareness, so there is nothing to resent. Killing it, can that be considered justice?' Once, while traveling with a guest, they encountered two people driving six pigs to the slaughterhouse. Fanfu recited Amitabha Buddha for the pigs. A guest praised him, saying it was good. Fanfu said, 'My reciting the Buddha's name to liberate these six pigs has little meaning. Liberating these two people has more meaning. Why? The pigs are about to be slaughtered, enduring the pain of one knife, repaying one debt. Once the debt is repaid, they will step by step enter the Land of Bliss. But those who slaughter the pigs, with each step they drive the pigs, with each knife they cut into the pigs, their minds, with each step, are creating the karma of hell. They are heading towards a state of suffering, yet they are calmly unaware of the warning and fear. Is that not worthy of sorrow?' He also once advised an old man to abstain from meat. The old man said, 'I am old and cannot do without meat for nourishment.' Fanfu said, 'Even in old age, you cherish your life. Then the meat of those not yet old first suffers the pain of knives and chopping blocks. Can your heart be at peace? You fear death before it comes, yet you freely swallow and chew the meat of those who died tragically. Can your heart be at peace?' (Huan Guang) wrote a book called 'Protecting Life,' widely advising people to abstain from meat. His words were very earnest. He died in Hanshan during the Tianqi era (1621-1627). His wife, named Lu Qingzi, lived in seclusion with Fanfu. She was skilled in poetry and prose. (From 'Suzhou Prefecture Records. Protecting Life'). Liu Yu Shou (person's name) His name was Xi Xuan. He was from Changzhou. He was a scholar and a friend of Yao Mengchang (person's name). He devoted himself to the Dharma and together they chanted the Cundi Dharani of the Buddha Mother. When he was about to take the provincial examination, he built an altar and chanted the mantra for seven days. When he entered the examination hall, bees gathered at the tip of his pen, and he was inspired with ideas.
如泉涌。遂得雋。萬曆三十五年成進士。官廬陵教授。應雲南聘分司鄉試。過下嶲驛宿焉。夢一偉丈夫黑而長啄。揖而就坐曰。余宋將軍曹翰也。昔以王師破江州。憤其固守不下。屠之。遂受報為豬。計口以償所殺。輾轉至今。痛毒無盡。往日荷公憐愛。幸獲再生。昨又償一近縣人債。不意今者遇公於此。言已泣下。玉受家居時。有奴徴租于鄉。獲豬歸。夜夢人乞命。畜之至死。即其事也。已復言曰。予在唐太宗朝為小吏。聽一法師說四十二章經。親為設供。遂得世世為官及翰身。而報盡乃陷此大惡。尚何言哉。自今乞公。凡遇我等。或當執縛或當屠割。為持準提咒與西方佛名。俾予得暫忍其苦。倘承善力脫此苦報再生人中。誓不更造惡業以負公也。玉受曰。此予夙心也。其人拜謝而去。先是玉受嘗舉放生會。其後所至必活一豬。及監蕪湖。關豢二豬于官。會其女將歸。夢隨親作佛事。佛案下有兩人蹲踞。問何人。曰衙中二豕也。賴往因中曾聽大乘經。得蒙見活。故來相謝耳。女覺瞿然有省。遂誓不殺生。請于父續舉放生會。玉受重為序以倡之。天啟中玉受官貴州提學僉事。安邦彥反貴陽被圍。玉受與前巡撫李橒巡按史永安等分城守。且一載糧不繼。居民死亡殆盡。玉受守益力。賊登陴忽自退者再。墮梯死無算。會援
兵至乃解。敘功進寧夏參政。致仕歸以頭陀終。自玉受以持準提唱于鄉里。其後進之士。若楊子澄及其二子維斗．公幹。李子木．徐九一．劉公旦．姚文初諸賢。皆結準提社。擇桃花塢桃花庵故趾辟精舍。修白業。子澄。名大濴。篤行君子也。以諸生終。維斗。名廷樞。與應天鄉試。九一。名汧。官少詹事。公旦。名曙。以進士授南昌縣。未赴官遭明之亡。三人者后先殉國死矣。公幹。名廷楨。亦諸生。清真絕俗。中歲夭。士林惜之。文初。名宗典。孟長子。以諸生貢太學。子木。名模。官御史。國變隱居不出。與文初倡上善會。大合緇白修西方凈業老焉(憨山夢遊集．明史．姚宗典準提庵碑．廣仁品)。
知歸子曰。予讀孟子書拳拳然。勸導時君推不忍之心。以生止殺。時君終已不用。卒成戰國坑屠之慘。民如犬豕雞鶩然。哀哉。已而讀佛經。究因果之原。察輪迴之本。反覆沉潛。斷疑生信。幸際太平時。人民樂康。而毛羽鱗介之群未嘗一日得離戰國之苦。偶讀曾端甫文。衋傷於心。因比次趙劉二君事為之傳。經言。菩薩作大國王。於法自在普行。教令閻浮提內城邑聚落一切屠殺皆令禁斷。常令安住三種凈戒。亦令眾生如是安住。美哉慈善之風。自書契以來。未有能親履其盛者也。治亂循環。冤報相復。禍由
己作。業非外至。纏蓋愈重。福智愈微。即令菩薩現身末如之何。后之君子彰往察來。一念信心永斷殺業。生清凈心結歡喜緣。同類異類有情無情。慈悲愛護作大饒益。其為福德不可思議。恒河沙佛菩薩龍天。證明是言真實非妄。
羅臺山云。佛心天眼與有高微。尚有針磁之契。愿生生世世與知歸道人徴逐不捨。君為司空我為虞官。君著護生之品。我作金剛之杵。若逢魔外非毀。我當飛起落其牙齒不令成語。 卍新續藏第 88 冊 No. 1646 居士傳
居士傳四十八
王丁朱莊黃聞黃錢吳王陳駱程傳
王孟夙
名在公。江南崑山人。萬曆二十二年舉于鄉。謁云棲宏公稱弟子。已而為高苑知縣。在官日禮普門大士。誦阿彌陀經。大旱露禱輒雨。遇歲饑輒盡力為民請賑。間有冤獄已成讞者。必焚香告天。愿為昭雪。上官亦諒而從之。遷濟南同知。用兵法部。勒吏卒追捕豪右輕俠。放響馬剽劫者竿其骨于衢內。尸虎穴中。遠近帖然。一夕戒徒御束裝投劾竟去。過吳門不抵家。往來徑山天目石盂間。溯大江入蜀。登峨眉歷匡廬博山而歸。以憨山聞谷諸禪師。居士朱白民為師友。閱大藏經。修唸佛三昧。天啟七年遷海鹽石佛寺。時逆奄勢張。方謀篡位。孟夙語其徒曰。此地濵海北。
【現代漢語翻譯】 現代漢語譯本：這是自己造作的業。業障並非從外而來。纏縛遮蓋越發沉重，福德和智慧就越發微弱。即使菩薩顯現也無濟於事。後世的君子應當借鑑以往的經驗，通過觀察來了解未來。只要一念生起信心，永遠斷絕殺業，生起清凈心，結下歡喜的因緣，對同類和異類，有情和無情的眾生，都要慈悲愛護，給予巨大的利益。這樣的福德是不可思議的。恒河沙數般的佛、菩薩、龍天都會證明這些話是真實不虛的。
羅臺山（山名）說：『佛的心和天眼與高深微妙的事物之間，尚且有如磁石吸引鐵針般的契合。我願生生世世與探求真理的道人相隨不捨。您做司空，我做虞官。您撰寫護生的篇章，我揮舞金剛杵。如果遇到邪魔外道誹謗，我當飛起擊落他們的牙齒，不讓他們胡言亂語。』
居士傳四十八
王孟夙
王孟夙，名在公，是江南崑山人。萬曆二十二年（1594年）鄉試中舉。拜謁云棲寺的宏公（僧人名號）為師，自稱弟子。不久擔任高苑縣知縣。在任期間，每日禮拜普門大士（觀音菩薩），誦讀《阿彌陀經》。遇到大旱，祈禱后往往降雨。遇到饑荒，總是盡力為百姓請求賑濟。有時遇到已經定案的冤案，必定焚香告天，希望能夠昭雪。上級官員也理解並聽從他的建議。后升任濟南同知，負責兵法事務。他命令吏卒追捕那些橫行鄉里的豪強和遊俠，將搶劫百姓的響馬處以極刑，屍體暴露在老虎出沒的山洞中。遠近地方都因此而安定。一天晚上，他告誡隨從收拾行裝，辭官離去。路過吳門時沒有回家，而是往來於徑山、天目山、石盂山之間。又沿長江進入四川，登峨眉山，遊歷匡廬山、博山後返回。他以憨山（僧人名號）、聞谷（僧人名號）等禪師和居士朱白民為師友，閱讀大藏經，修習唸佛三昧。天啟七年（1627年）遷居海鹽石佛寺。當時魏忠賢（人名，宦官）的勢力囂張，正陰謀篡位。王孟夙告訴他的弟子說：『此地靠近海邊，北方...
【English Translation】 English version: This is karma created by oneself. Karmic obstacles do not come from outside. The more one is bound and covered, the weaker one's blessings and wisdom become. Even if a Bodhisattva manifests, it will be of no avail. Future gentlemen should learn from the past and understand the future through observation. With a single thought of faith, one should forever cut off the karma of killing, generate a pure mind, and form joyful connections. Towards beings of the same kind and different kinds, sentient and insentient, one should be compassionate and loving, giving great benefit. Such merit is inconceivable. Buddhas, Bodhisattvas, dragons, and deities as numerous as the sands of the Ganges River will testify that these words are true and not false.
Luotaishan (Mountain name) said: 'The mind of the Buddha and the heavenly eye have a high and subtle connection, like the attraction between a needle and a magnet. I wish to follow the seeker of truth in life after life, never abandoning him. You be the Sikong (Minister of Works), I be the Yuguan (Official in charge of forests). You write chapters on protecting life, I wield the Vajra pestle. If we encounter heretics who slander, I will fly up and knock out their teeth, preventing them from speaking nonsense.'
Biographies of Laymen Forty-Eight
Wang Mengsu
Wang Mengsu, named Zaigong, was a native of Kunshan, Jiangnan. In the twenty-second year of the Wanli era (1594), he passed the provincial examination. He visited Master Hong of Yunqi Temple and became his disciple. Later, he served as the magistrate of Gaoyuan County. While in office, he paid homage to the Bodhisattva Pumen (Avalokiteśvara), and recited the Amitabha Sutra daily. Whenever there was a severe drought, his prayers would often bring rain. Whenever there was a famine, he would always do his best to request relief for the people. Sometimes, when he encountered unjust cases that had already been decided, he would burn incense and pray to Heaven, hoping to redress the injustice. His superiors also understood and followed his advice. Later, he was promoted to Associate Administrator of Jinan, in charge of military affairs. He ordered the officials and soldiers to pursue and arrest the local bullies and chivalrous figures, and executed the bandits who plundered the people, exposing their bodies in the caves where tigers roamed. The surrounding areas were thus pacified. One night, he warned his followers to pack their bags, resigned from his post, and left. When passing through Wumen, he did not return home, but traveled between Jingshan, Tianmu Mountain, and Shiyu Mountain. He then entered Sichuan along the Yangtze River, ascended Mount Emei, and traveled to Mount Kuanglu and Mount Boshan before returning. He took Chan masters such as Hanshan (Monk's name) and Wengu (Monk's name), and the layman Zhu Baimin as his teachers and friends, read the Tripitaka, and practiced the Samadhi of Buddha Recitation. In the seventh year of the Tianqi era (1627), he moved to Shifo Temple in Haiyan. At that time, the power of Wei Zhongxian (Person's name, eunuch) was rampant, and he was plotting to usurp the throne. Wang Mengsu told his disciples: 'This place is close to the sea, and the north...
信朝以至則朝於斯。夕以至則夕於斯。已而得脾疾。笑曰可。無為魚腹之葬矣。夜半趺坐而化(明文偶鈔．云棲法匯)。
丁劍虹
名明登。江浦人。萬曆中受三歸於云棲。自號曰蓮侶。四十四年登進士第。官泉州推官。遷知衢州。所至輒以佛法勸人。法應杖者聽納米以贖。贍諸獄囚。遇夏月修獄舍。給諸囚香薷飲葵扇。冬月與之椒姜。擇醫視病者人。與念珠一串教令唸佛。云棲宏公嘗稱其鄰翁居常唸佛。臨終與其友一請而逝。因繪一請圖懸齋中以自勖。崇禎中受菩薩戒于大慧。順治二年冬病劇。十一月朔具疏白佛求生凈土。日焚一疏。至第十日飲粥如常。時面有光赩然。遍勸戚友俾修凈業。側身就枕而逝(凈土晨鐘)。
朱白民
名鷺。吳江諸生也。少有俊才。長身玉立。風神閑遠。家貧。教授生徒以養父母。床頭恒貯數十錢曰買笑錢。親死乃棄諸生學長生術。遠遊至西嶽。登天井。黃絳道服掀髯長嘯。見者以為仙也。已而參云棲宏公探求法要。宏公化去。白民因禮塔作偈曰。我昔初謁師。問參禪唸佛。可用融通得。師答隨口出。若然是兩物。用得融通著。快哉此一語。令人心膽悅。時時舉向人。諸方遍傳說。唸佛人無盡。是指亦無盡。靈山會未散。蓮池舌長活。短偈作供養。合掌無縫塔
【現代漢語翻譯】 現代漢語譯本 信徒早上到寺廟就早上在寺廟裡修行，晚上到寺廟就晚上在寺廟裡修行。不久得了脾臟疾病，笑著說『可以了』，不必用魚腹葬了。半夜盤腿坐化。（明文偶鈔．云棲法匯）
丁劍虹
名明登，是江浦人。萬曆年間（1573-1620）在云棲寺接受三歸依。自己號稱蓮侶。萬曆四十四年（1616）考中進士，擔任泉州推官，后升任衢州知府。所到之處總是用佛法勸導人們。對於那些應該被杖刑的人，允許他們交納錢財來贖罪，用以贍養監獄裡的囚犯。夏天的時候，修繕監獄的房屋，給囚犯們提供香薷飲和葵扇。冬天的時候，給他們提供花椒和生薑。挑選醫生給他們看病，給每個人一串念珠，教他們唸佛。云棲寺的宏公（蓮池大師）曾經稱讚他的鄰居翁某經常唸佛，臨終時他的朋友請他念佛，他就去世了。因此畫了一幅『一請圖』掛在書房裡用來勉勵自己。崇禎年間（1628-1644）在大慧寺受菩薩戒。順治二年（1645）冬天病情加重，十一月初一寫好奏疏稟告佛，祈求往生凈土。每天焚燒一份奏疏，到第十天的時候，喝粥像平常一樣。當時臉上容光煥發。勸告親戚朋友們修行凈業。側著身子躺在枕頭上去世。（凈土晨鐘）
朱白民
名鷺，是吳江的讀書人。年輕時就很有才華，身材高大，風度閒適。家境貧寒，靠教書來贍養父母。床頭總是放著幾十個錢，說是『買笑錢』。父母去世后，就放棄了教書，學習長生不老之術。遠遊到西嶽，登上天井，穿著黃色的道袍，捋著鬍鬚長嘯，見到的人都以為是神仙。後來參拜云棲寺的宏公（蓮池大師），探求佛法的要義。宏公（蓮池大師）圓寂后，朱白民於是禮拜佛塔，作偈說：『我當初拜見師父，問參禪和唸佛，是否可以融會貫通。師父回答說隨口而出。如果說這是兩回事，用什麼來融會貫通呢？這話說得真好啊，令人心悅誠服。時常向人們提起，各處都在傳說。唸佛的人沒有窮盡，指向唸佛法門的手指也沒有窮盡。靈山法會沒有散場，蓮池大師的舌頭還在說法。用這短小的偈頌來供養，合掌禮拜無縫塔。』
【English Translation】 English version In the morning, if a believer arrives, they practice in the temple. In the evening, if they arrive, they practice in the temple. Soon after, they contracted a spleen disease and smiled, saying, 'It is acceptable.' There is no need for a 'fish-belly burial'. In the middle of the night, they sat in full lotus posture and passed away. (Ming Wen Ou Chao - Yunqi Dharma Collection)
Ding Jianhong
His given name was Mingdeng, and he was from Jiangpu. During the Wanli era (1573-1620), he took the Three Refuges at Yunqi Temple. He called himself 'Lotus Companion'. In the 44th year of Wanli (1616), he passed the imperial examination and became a magistrate in Quanzhou, later promoted to prefect of Quzhou. Wherever he went, he always used the Buddha's teachings to advise people. For those who were supposed to be punished with a caning, he allowed them to pay money to redeem themselves, which was used to support the prisoners in jail. In the summer, he repaired the jailhouses, providing prisoners with xiangru (Elsholtzia splendens) drink and sunflower fans. In the winter, he gave them pepper and ginger. He selected doctors to treat the sick and gave each person a string of prayer beads, teaching them to recite the Buddha's name. Master Hong (Lotus Pond Master) of Yunqi Temple once praised his neighbor, Old Man Weng, for constantly reciting the Buddha's name. When he was dying, his friend asked him to recite the Buddha's name, and he passed away. Therefore, he painted a 'One Request Picture' and hung it in his study to encourage himself. During the Chongzhen era (1628-1644), he received the Bodhisattva precepts at Dahui Temple. In the winter of the second year of Shunzhi (1645), his illness worsened. On the first day of November, he prepared a memorial to report to the Buddha, praying to be reborn in the Pure Land. He burned one memorial each day. On the tenth day, he drank porridge as usual. At that time, his face was radiant. He advised his relatives and friends to cultivate the Pure Land practice. He lay on his side on the pillow and passed away. (Pure Land Morning Bell)
Zhu Baimin
His given name was Lu, and he was a student from Wujiang. He was talented from a young age, tall and upright, with a leisurely demeanor. His family was poor, and he supported his parents by teaching students. He always kept dozens of coins by his bedside, calling them 'money to buy a smile'. After his parents died, he gave up teaching and studied the art of immortality. He traveled far to the Western Mountain (Mount Hua), climbed to the Heavenly Well, wearing a yellow Taoist robe, stroking his beard and chanting loudly. Those who saw him thought he was an immortal. Later, he visited Master Hong (Lotus Pond Master) of Yunqi Temple to explore the essence of the Dharma. After Master Hong (Lotus Pond Master) passed away, Zhu Baimin then paid homage to the pagoda and composed a verse, saying: 'When I first visited the Master, I asked about Chan meditation and Buddha recitation, whether they could be integrated. The Master replied spontaneously. If they are two separate things, what can be used to integrate them? How wonderful this saying is, it makes people feel happy and convinced. I often mention it to people, and it is spread everywhere. The people who recite the Buddha's name are endless, and the fingers pointing to the Dharma of Buddha recitation are also endless. The Vulture Peak Assembly has not ended, and the tongue of Lotus Pond Master is still teaching. I offer this short verse as a tribute, with palms together, to the seamless pagoda.'
。與王孟夙同遊徑山。辟一軒居之。閱般若經。會憨山清公至。二人共禮為師。清公名白民曰大力。孟夙曰大𨬓。名其軒曰般若。銘之曰。咄哉此軒。光明透脫。內外洞然。了無縛著。六根門頭。圓通虛豁。世出世間。一齊拋卻。此軒之味。恬澹寂寞。軒中主人。身心快樂。一切情塵。火聚太末。問此法門。名不可說。崇禎初至京師。我兵薄城下。或勸之亟歸。慨然嘆曰。莫非王臣也。其敢逃乎。端居龍華寺。注般若經。兵退乃南下。所至畫竹賣錢自給。不妄受人一錢。晚居蘇州蓮華峰下。偕山僧修唸佛三昧。自號西空居士。年八十作辭世偈。沐浴更衣而逝。時嘉定諸生婁子柔者。名堅。亦參云棲受戒。歸長齋。工書。尤好書四十二章經．遺教經。曰此佛門論語也。其遺墨世多傳寶之(明文偶鈔．云棲法匯．吳江志．憨山夢遊集)。
莊平叔
名嚴。華亭人。少與其兄友愛殊篤。兄客黔中而病。平叔徒步逆之。中途舟覆救免。而兄竟病死。平叔致其喪而還。鄉人以是賢之。晚而深達佛法。逢人輒以佛法相勸導。衣履所餘常以施人。家有一子一婿。視之泊如也。間作詩及小詞。皆清遠有致。常調滿庭芳一闋云。六十餘年片時。春夢覺來剛熟。黃粱浮花幻影。有甚好風光。冷眼輕輕覷破。急翻身蹬斷絲韁。兒
【現代漢語翻譯】 現代漢語譯本： 與王孟夙一同遊覽徑山，開闢一間軒室居住。閱讀《般若經》。適逢憨山清公（憨山清公）到來，二人一同拜他為師。清公給白民取名為大力，給孟夙取名為大𨬓。將他們的軒室命名為般若，並作銘文說：『啊，這間軒室，光明透徹，內外明亮，沒有絲毫束縛。六根的門頭，圓融通達，虛空開闊。世間和出世間，一併拋卻。這間軒室的滋味，恬淡寂寞。軒室中的主人，身心快樂。一切情慾塵埃，如同火聚太末。問這法門，名字不可說。』崇禎初年（1628年），到達京師，我方軍隊逼近城下，有人勸他趕快離開。他慨然嘆息道：『莫非我不是王臣了嗎？我怎麼敢逃跑呢？』於是端坐在龍華寺，註解《般若經》。軍隊撤退後才南下。每到一處就畫竹賣錢，自己養活自己，不隨便接受別人一文錢。晚年居住在蘇州蓮華峰下，與山中的僧人一同修習唸佛三昧。自號西空居士。八十歲時作辭世偈，沐浴更衣後去世。當時嘉定縣的學生婁子柔，名堅，也曾拜云棲為師，受了戒，回家后長期吃齋，擅長書法，尤其喜歡書寫《四十二章經》和《遺教經》，說這是佛門的《論語》。他的遺墨世上多有流傳，被人們珍藏。
莊平叔
名嚴，華亭人。年輕時與他的哥哥友愛非常深厚。哥哥客居黔中時生病，平叔徒步前去迎接他。途中船隻傾覆，被救免於難，但他的哥哥最終還是病死了。平叔將哥哥的喪事辦好后返回家鄉，鄉里人因此認為他很賢德。晚年時深刻地領悟了佛法，遇到人就用佛法勸導他們。衣服和鞋子剩餘的常常用來施捨給別人。家裡有一個兒子和一個女婿，看待他們很淡泊。偶爾創作詩歌和小詞，都清麗高遠，很有意境。曾經寫了一首《滿庭芳》詞，其中寫道：『六十餘年片時，春夢覺來剛熟。黃粱浮花幻影，有甚好風光。冷眼輕輕覷破，急翻身蹬斷絲韁。兒』
【English Translation】 English version: He traveled to Jing Mountain with Wang Mengsu, where he opened a studio to reside in and read the Prajna Sutra. He met the monk Hanshan Qinggong (Hanshan Qinggong) and together they paid respects to him as their teacher. Qinggong named Bai Min 'Dali' (Great Strength) and Mengsu 'Da Kui'. He named their studio 'Prajna' and inscribed it with the words: 'Ah, this studio, its light penetrates, inside and out are bright, without any bondage. The gates of the six senses are perfectly interconnected, empty and vast. The worldly and the otherworldly are cast aside together. The taste of this studio is tranquil and solitary. The master of the studio is happy in body and mind. All emotional dust is like a fire gathering at the end of time. Ask about this Dharma gate, its name cannot be spoken.' In the early years of Chongzhen (1628 AD), he arrived in the capital, and our troops approached the city. Some advised him to return quickly, but he sighed with emotion, saying, 'Am I not a subject of the king? How dare I flee?' He sat upright in Longhua Temple, annotating the Prajna Sutra. After the troops retreated, he went south. Wherever he went, he painted bamboo and sold it to support himself, never accepting a single penny from others casually. In his later years, he lived at the foot of Lotus Peak in Suzhou, practicing the Samadhi of Buddha-recitation with the monks of the mountain. He called himself the Layman of Western Emptiness. At the age of eighty, he composed a farewell verse, bathed, changed his clothes, and passed away. At that time, a student from Jiading County named Lou Zirou, styled Jian, had also studied with Yunqi, received the precepts, and returned home to observe a long-term fast. He was skilled in calligraphy and especially liked to write the Sutra of Forty-two Chapters and the Sutra of the Bequeathed Teachings, saying that these were the 'Analects' of the Buddhist school. His surviving works are widely circulated and treasured by people.
Zhuang Pingshu
His name was Yan, and he was from Huating. In his youth, he and his elder brother were exceptionally loving and affectionate. When his brother was a guest in Qianzhong and fell ill, Pingshu went on foot to meet him. On the way, the boat capsized, but he was rescued, though his brother eventually died of his illness. Pingshu arranged for his brother's funeral and returned home, and the villagers considered him virtuous because of this. In his later years, he deeply understood the Buddha-dharma, and he would advise people with the Buddha-dharma whenever he met them. He often gave away his leftover clothes and shoes to others. He had a son and a son-in-law, whom he regarded with detachment. Occasionally, he composed poems and short lyrics, all of which were clear, distant, and evocative. He once wrote a ci poem to the tune of 'Full Court Fragrance,' which said: 'Sixty years a fleeting moment, a spring dream just awakened. Yellow millet, floating flowers, illusory shadows, what good scenery is there? With cold eyes, lightly see through it, quickly turn around and cut the silken reins. Son'
孫戲從他搬演。何必看終場。青山茅一把。殘生活計別作商量。但隨緣消遣。洗缽焚香先送心歸極樂恣消遙。寶樹清涼堪悲也。回頭望處。業海正茫茫。天啟四年卒于其友鬍子灝之園。崑山王弱生錄其詞。以為數年中所見學道人。以平叔為第一也(王弱生河渚集)。
黃元孚
名承惠。浙江錢塘人。為人耿介不合俗。不能治生產事大母。母盡孝。好施與。鄰人寒無衣者。解衣衣之。無食者傾其囊中錢予之。妻弟聞子與奇其清苦。導往云棲宏公所。以弟子禮見。宏公名之曰凈明。其後得嘔血疾。積三歲弗瘳且亟。子與教之念佛。元孚方苦痛弗省。子與厲聲曰。汝眼光墮地。即今知痛者畢竟落在何處。元孚悚然曰將奈何。子與曰莫如唸佛。元孚曰爾教我念自性彌陀耶。念極樂彌陀耶。子與曰汝將謂有二耶。元孚遽有省。請法師慧文至。設佛像為說凈土因緣。元孚欣然請法師為剃髮受沙彌戒。屏家屬。唱佛號。默轉蓮華經七日。家人皆聞蓮華香。忽微笑說偈曰。一物不將來。一物不將去。高山頂上一輪秋。此是本來真實意。乃命家人治齋供佛請僧唱佛號。讀云棲發願文。至云阿彌陀佛放光接引。垂手提攜。歡然起坐。諦觀佛像而逝(憨山夢遊集)。
聞子與
法名大晟。與元孚同鄉里。少善病。志
【現代漢語翻譯】 孫戲隨著他搬演，何必看到終場。青山和茅草湊合在一起，殘餘的生計不要再作其他打算，只需隨緣消遣。洗凈缽，焚上香，先送心歸於極樂世界，恣意逍遙。寶樹清涼，實在令人悲憫。回頭望去，業力的海洋正茫茫無際。天啟四年（1624年）去世於他的朋友鬍子灝的園中。崑山王弱生記錄了他的詞，認為數年來所見學道之人，以平叔為第一。
黃元孚（黃元孚）
名承惠，浙江錢塘人。為人剛正不阿，不合流俗，不善於經營生計，卻能盡孝道侍奉伯母。喜好施捨，鄰居寒冷沒有衣服的，就脫下自己的衣服給他穿；沒有食物的，就傾盡囊中的錢財給他。妻弟聞子與（聞子與）認為他清貧刻苦，引導他去云棲寺拜見宏公（宏公），以弟子之禮相見。宏公給他取名為凈明。之後得了吐血的疾病，持續了三年沒有好轉而且病情危急。聞子與教他念佛，黃元孚正痛苦不堪，沒有知覺。聞子與厲聲說：『你的眼光墮落到地上，現在知道痛苦的，究竟落在何處？』黃元孚驚恐地說：『將怎麼辦？』聞子與說：『不如唸佛。』黃元孚說：『你教我念自性彌陀（自性彌陀）呢，還是念極樂彌陀（極樂彌陀）呢？』聞子與說：『你將認為有二嗎？』黃元孚立刻有所領悟，請法師慧文（慧文）來，設定佛像，為他說凈土的因緣。黃元孚欣然請法師為他剃髮，受沙彌戒，屏退家屬，唱唸佛號，默默地轉誦《蓮華經》七日。家人都聞到蓮華的香氣。忽然微笑說偈語：『一物不帶來，一物不帶去，高山頂上一輪秋，此是本來真實意。』於是命令家人準備齋飯供佛，請僧人唱唸佛號，讀云棲發願文，到『阿彌陀佛（阿彌陀佛）放光接引，垂手提攜』時，歡然起身坐著，仔細觀看佛像而逝世（憨山夢遊集）。
聞子與（聞子與）
法名大晟，與元孚是同鄉。年少時多病，立志
【English Translation】 Sun opera follows his performance. Why bother watching the finale? Green hills and thatched huts are enough. Don't plan for any other means of livelihood, just enjoy whatever comes your way. Wash the bowl, burn incense, first send the heart to the Pure Land, freely enjoy oneself. The cool treasure tree is truly pitiable. Looking back, the sea of karma is vast and boundless. He passed away in the fourth year of Tianqi (1624) in the garden of his friend Hu Zihao. Wang Ruosheng of Kunshan recorded his words, considering him the foremost among those who studied the Way in recent years.
Huang Yuanfu (Huang Yuanfu)
Named Chenghui, he was from Qiantang, Zhejiang. He was upright and did not conform to worldly customs, not good at managing a livelihood, but filial to his aunt. He liked to give alms. If a neighbor was cold and had no clothes, he would take off his own clothes to give him; if he had no food, he would empty the money in his bag to give him. His brother-in-law, Wen Ziyu (聞子與), considered him pure and ascetic, and led him to Yunqi Temple to see Honggong (宏公), meeting him with the respect of a disciple. Honggong named him Jingming. Later, he contracted a disease of vomiting blood, which lasted for three years without improvement and became critical. Wen Ziyu taught him to recite the Buddha's name, but Huang Yuanfu was in great pain and unconscious. Wen Ziyu said sternly: 'Your eyes have fallen to the ground, where exactly does the one who knows pain now fall?' Huang Yuanfu said in fear: 'What should I do?' Wen Ziyu said: 'It is better to recite the Buddha's name.' Huang Yuanfu said: 'Are you teaching me to recite the Self-Nature Amitabha (自性彌陀), or to recite the Pure Land Amitabha (極樂彌陀)?' Wen Ziyu said: 'Do you think there are two?' Huang Yuanfu immediately had an understanding, invited the Dharma Master Huiwen (慧文), set up a Buddha statue, and explained the causes and conditions of the Pure Land to him. Huang Yuanfu gladly asked the Dharma Master to shave his head and receive the Shramanera precepts, dismissed his family, chanted the Buddha's name, and silently recited the Lotus Sutra for seven days. The family all smelled the fragrance of the lotus. Suddenly, he smiled and said a verse: 'Not a thing brought, not a thing taken away, a round of autumn on the top of a high mountain, this is the original true meaning.' Then he ordered his family to prepare vegetarian food to offer to the Buddha, invited monks to chant the Buddha's name, and read the Yunqi Vow. When it came to 'Amitabha Buddha (阿彌陀佛) emits light to receive and guide, reaching out to lift and carry', he happily got up and sat down, carefully looked at the Buddha statue and passed away (Hanshan's Dream Tour Collection).
Wen Ziyu (聞子與)
Dharma name Dasheng, he was from the same village as Yuanfu. He was often sick when he was young, and aspired to
欲出生死。乃往云棲受唸佛法門。宏公示寂。憨山清公來吊。子與作禮白言。愿剃髮為弟子。清公曰。佛性四大不能拘。豈毛髮能為礙乎。況子有親在。未可也。子與乃已。俄而疾作。子與曰。吾當直往西方耳。疾無傷也。及疾甚。神志瞀亂不能自持。大懼。亟命家人請僧至。唱佛號越一日。瞀亂如故。復瞿然曰。生死根株。非他人所能拔也。立起盥沐著衣。對佛焚香煉臂哀苦懺悔。徹夜無少倦。及還坐。神志安定。凈土現前。乃剃髮披袈裟別眾而逝。憨山清公聞而嘆曰。勇哉。聞生其可謂烈丈大矣(憨山夢遊集)。
黃子羽
名翼聖。太倉人。素服云棲之教。與妻王氏精修凈業。崇禎中以薦起為四川新都知縣。嘗飯僧縣堂。躬行匕箸布䞋施。繼以膜拜。張獻忠寇四川。過新都。子羽率民城守新都。千僧感子羽之德。相率登城擊鼓稱佛號。夜中其聲震天。賊尋引去。以城守功遷知吉州。明亡。棄官歸印溪。所居樓曰蓮蕊樓。自號蓮蕊居士。營齋奉佛。日持佛號數萬。已而臥疾浹月自製終令四壁張彌陀像。請晦山顯公授菩薩戒。語顯公曰。吾神明愈健。誓願愈堅。自信生西方必矣。明晨顯公將別去。克八日必行。已而果然。年六十四(現果隨錄．明文偶鈔)。
錢伯韞
名炳。亦太倉人也。為
【現代漢語翻譯】 現代漢語譯本 想要脫離生死輪迴，於是前往云棲寺（地名，位於杭州）接受唸佛法門。宏公圓寂后，憨山清公（人名）前來弔唁。黃子羽（人名）向清公行禮並說：『我願意剃髮為弟子。』清公說：『佛性是四大（佛教用語，指地、水、火、風）所不能束縛的，難道毛髮能成為障礙嗎？況且你的父母尚在，此事不可行。』黃子羽於是作罷。不久之後，他生病了。黃子羽說：『我應當直接往生西方極樂世界。』認為疾病沒有妨礙。等到病情嚴重時，神志昏亂不能自持，非常害怕。急忙命令家人請僧人來，唱唸佛號超過一天，昏亂依舊。他又突然醒悟說：『生死根本，不是他人所能拔除的。』立刻起身洗漱穿衣，對著佛像焚香，燃臂（佛教的一種苦行方式）哀苦懺悔，整夜沒有絲毫倦意。等到回到座位，神志安定，凈土（佛教用語，指阿彌陀佛的西方極樂世界）景象顯現眼前。於是剃髮披上袈裟，向眾人告別而逝。憨山清公聽聞後感嘆道：『真勇敢啊！黃子羽的往生，真可謂是剛烈丈夫啊！』（出自《憨山夢遊集》)
黃子羽
名翼聖，太倉（地名，今江蘇太倉）人。一向信奉云棲寺的教義，與妻子王氏一同精進修行凈土法門。崇禎（1628-1644）年間，因被舉薦而擔任四川新都縣知縣。曾經在縣衙齋飯供養僧人，親自用勺子佈菜，施捨財物，接著再行跪拜之禮。張獻忠（人名，明末農民起義領袖）攻打四川，經過新都。黃子羽率領百姓守衛新都城。上千名僧人感念黃子羽的恩德，一起登上城墻擊鼓，稱念佛號。夜裡，聲音震天動地，賊寇隨即撤退。因守城有功，升任吉州知州。明朝滅亡后，棄官回到印溪（地名）。所居住的樓房叫做蓮蕊樓，自號蓮蕊居士。經營齋飯，供奉佛像，每日持唸佛號數萬遍。不久之後，臥病一個月，自己製作臨終遺囑，命令在四壁張貼阿彌陀佛像。請晦山顯公（人名）傳授菩薩戒。告訴顯公說：『我的精神越來越好，誓願越來越堅定，自信一定能夠往生西方極樂世界。』第二天早晨，顯公將要告別離去，（黃子羽說）『我將在第八天必定往生。』之後果然應驗。享年六十四歲（出自《現果隨錄·明文偶鈔》）。
錢伯韞
名炳，也是太倉人。
【English Translation】 English version Desiring to escape the cycle of birth and death, he went to Yunqi Temple (place name, located in Hangzhou) to receive the Pure Land (Nianfo) Dharma practice. After Master Hong's passing, Hanshan Qinggong (person's name) came to offer condolences. Huang Ziyu (person's name) bowed to Qinggong and said, 'I wish to shave my head and become your disciple.' Qinggong said, 'Buddha-nature cannot be confined by the Four Great Elements (Buddhist term, referring to earth, water, fire, and wind), how can hair be an obstacle? Moreover, your parents are still alive, this is not permissible.' Huang Ziyu then desisted. Soon after, he fell ill. Huang Ziyu said, 'I should go directly to the Western Pure Land.' He believed the illness was not a hindrance. When the illness became severe, his mind became confused and he could not control himself, and he was very afraid. He hurriedly ordered his family to invite monks to chant the Buddha's name for more than a day, but the confusion remained. He suddenly awoke and said, 'The root of birth and death cannot be eradicated by others.' He immediately got up, washed, dressed, burned incense before the Buddha statue, burned his arm (a form of ascetic practice in Buddhism), and repented bitterly, without the slightest fatigue throughout the night. When he returned to his seat, his mind was stable, and the Pure Land (Buddhist term, referring to Amitabha Buddha's Western Paradise) appeared before him. Then he shaved his head, put on the kasaya (Buddhist robe), bid farewell to everyone, and passed away. Hanshan Qinggong, upon hearing this, exclaimed, 'How brave! Huang Ziyu's rebirth is truly that of a heroic man!' (From 'Hanshan Mengyou Ji')
Huang Ziyu
His given name was Yisheng, and he was from Taicang (place name, now Taicang, Jiangsu). He always adhered to the teachings of Yunqi Temple and diligently practiced the Pure Land Dharma with his wife, Wang. During the Chongzhen (1628-1644) era, he was recommended to serve as the magistrate of Xindu County in Sichuan. He once offered meals to monks in the county office, personally serving food and alms, followed by prostrations. When Zhang Xianzhong (person's name, a peasant uprising leader in the late Ming Dynasty) attacked Sichuan and passed through Xindu, Huang Ziyu led the people to defend the city of Xindu. Thousands of monks, grateful for Huang Ziyu's kindness, together ascended the city walls, beat drums, and chanted the Buddha's name. At night, the sound shook the heavens, and the bandits retreated. For his merit in defending the city, he was promoted to the prefect of Jizhou. After the fall of the Ming Dynasty, he abandoned his official post and returned to Yinxi (place name). The building where he lived was called Lotus Stamen Tower, and he called himself the Lotus Stamen Layman. He managed vegetarian meals and worshiped the Buddha, reciting the Buddha's name tens of thousands of times daily. Soon after, he fell ill and was bedridden for a month. He made his own final instructions, ordering Amitabha Buddha images to be posted on all four walls. He invited Huishan Xiangong (person's name) to transmit the Bodhisattva precepts. He told Xianggong, 'My spirit is getting better and better, and my vows are getting stronger and stronger. I am confident that I will be reborn in the Western Pure Land.' The next morning, when Xianggong was about to leave, (Huang Ziyu said) 'I will surely be reborn on the eighth day.' And indeed, it came to pass. He lived to be sixty-four years old (From 'Xianguo Suilu · Mingwen Ouchao').
Qian Boyun
His given name was Bing, and he was also from Taicang.
人淳善。以貢授教官。年七十餘遷知富陽縣。一日鞫一大盜。盜詭稱被誣求免。伯韞曰。汝殺人多矣。法當抵。盜奮起攫按上硯擿伯韞。伯韞痛仆地。吏爭前執盜毆之。伯韞遽起坐。一手摩其胸。一手止吏曰。莫打莫打。吾痛息矣。聞者傳說為笑。後去官歸。篤志修行。日誦金剛經。臨終作自祭文及偈。頃命左右取清涼水飲之。問清涼水何在。曰放生池水也。水至。飲訖。合掌曰。我以佛力徑往清凈界中矣。熙然坐逝(現果隨錄)。
吳瞻樓
遺其名。亦太倉人也。早修凈業。晚以家事付二子。一意西邁。日持佛號萬聲。兼作西方觀。不雜餘業。閱十二年如一日。室中屢現瑞相。床前涌白蓮華。大如臼。童稚皆見之。年七十餘。怡然坐逝。子孫以事佛世其家焉(現果隨錄)。
王先民
名醇。揚州人。性豪宕。善射。從季父游長安。挾歌姬。日醉市樓。一日突入演武場。方大閱。先民引弓發矢連破的。掣雙劍舞。霎忽如崩雷。將軍降階執其手欲舉以冠軍。笑謝曰。家本儒生。聊相戲耳。還家。父母命之室。以羸疾辭。為其兩弟納婦。已而脫身遍游吳越山水。參一雨禪師。受優婆塞戒。居山日誦蓮華經。已而歸揚州之慈雲庵䖍修凈業。顏其居曰寶蕊棲。自知時至。結跏趺坐。請僧環誦佛號而逝
【現代漢語翻譯】 現代漢語譯本 有個人心地淳樸善良，因為進貢而被授予教官的職位。七十多歲時升任富陽縣的縣令。一天，審問一個大盜，大盜狡辯說自己是被冤枉的，請求免罪。伯韞說：『你殺的人太多了，按法律應當判死罪。』大盜突然跳起來，搶奪伯韞面前的硯臺砸他。伯韞疼痛倒地。官吏們爭著上前抓住大盜毆打他。伯韞急忙起身坐起來，一手撫摸著胸口，一手製止官吏說：『不要打，不要打。我喘口氣就好了。』聽到的人都當笑話說。後來辭官回家，專心致志地修行，每天誦讀《金剛經》。臨終前寫了自祭文和偈語。一會兒，命令身邊的人取清涼水來喝。問清涼水在哪裡，回答說：『是放生池裡的水。』水拿來后，喝完，合掌說：『我憑藉佛力直接前往清凈的境界了。』安詳地坐著去世了（《現果隨錄》）。
吳瞻樓
遺失了他的名字，也是太倉人。早年修行凈土法門，晚年將家事交給兩個兒子，一心向往西方極樂世界。每天持唸佛號一萬聲，兼修西方觀想，不夾雜其他事務。過了十二年如一日。房間里多次出現吉祥的景象，床前涌出白色的蓮花，像石臼一樣大，小孩子們都看見了。七十多歲時，安詳地坐著去世。子孫世代信奉佛法，以此為家風（《現果隨錄》）。
王先民
名醇，揚州人。性格豪放不羈，擅長射箭。跟隨叔父到長安，帶著歌姬，每天在市樓上醉酒。一天，突然闖入演武場。正趕上大規模的閱兵。王先民拉弓射箭，連續射中靶心。抽出雙劍舞動，瞬間如同雷鳴一般。將軍走下臺階握住他的手，想要推舉他為冠軍。王先民笑著謝絕說：『我家本來是讀書人，只是隨便玩玩罷了。』回到家，父母要給他娶妻，他以身體虛弱多病為理由推辭了。為他的兩個弟弟娶了媳婦。之後便脫身遍游吳越一帶的山水，參拜一雨禪師，受了優婆塞戒（在家男居士的戒律）。住在山上每天誦讀《蓮華經》。之後回到揚州的慈雲庵，虔誠地修習凈土法門，把他的住所命名為寶蕊棲。預知自己往生的時間，結跏趺坐，請僧人圍繞著唸誦佛號而去世。
【English Translation】 English version A man was pure and kind. He was granted a teaching position because of his tribute. In his seventies, he was promoted to magistrate of Fuyang County. One day, he interrogated a major thief. The thief cunningly claimed to have been framed and begged for leniency. Bo Yun said, 'You have killed too many people, and according to the law, you should be sentenced to death.' The thief suddenly jumped up, grabbed the inkstone on Bo Yun's desk, and threw it at him. Bo Yun fell to the ground in pain. The officials rushed forward to seize the thief and beat him. Bo Yun quickly got up and sat down, stroking his chest with one hand and stopping the officials with the other, saying, 'Don't hit him, don't hit him. I just need to catch my breath.' People who heard about it told it as a joke. Later, he resigned from his official position and returned home, dedicating himself to cultivation. He recited the Diamond Sutra every day. Before his death, he wrote a self-eulogy and a verse. After a while, he ordered his attendants to fetch cool water to drink. He asked where the cool water was, and they replied, 'It is the water from the liberation pond.' When the water arrived, he drank it and, with his palms together, said, 'I am going directly to the pure realm by the power of the Buddha.' He passed away peacefully while sitting (Present Retribution Follows).
Wu Zhanlou
His name is lost. He was also from Taicang. He cultivated the Pure Land practice early in life. In his later years, he entrusted family affairs to his two sons and wholeheartedly turned towards the West (Western Paradise). He recited the Buddha's name ten thousand times a day and also practiced Western contemplation, without mixing in other activities. He continued this for twelve years as if it were a single day. Auspicious signs appeared frequently in his room. A white lotus flower, as large as a mortar, emerged in front of his bed. Children all saw it. In his seventies, he passed away peacefully while sitting. His descendants followed his example of believing in Buddhism and made it their family tradition (Present Retribution Follows).
Wang Xianmin
His name was Chun. He was from Yangzhou. He was bold and unrestrained in nature and skilled in archery. He followed his uncle to Chang'an (capital of several dynasties, including the Tang Dynasty 618-907 AD), accompanied by singing girls, and got drunk in the city tower every day. One day, he suddenly broke into the military parade ground. It happened to be a large-scale military review. Wang Xianmin drew his bow and shot arrows, hitting the bullseye continuously. He drew out two swords and danced, creating a sound like thunder in an instant. The general descended the steps, took his hand, and wanted to nominate him as the champion. Wang Xianmin smiled and declined, saying, 'My family is originally a family of scholars, I was just playing around.' After returning home, his parents wanted him to marry, but he declined on the grounds of being weak and ill. He found wives for his two younger brothers. Then he escaped and traveled all over the mountains and rivers of Wu and Yue, visited Chan Master Yiyu, and received the Upasaka (lay male Buddhist) precepts. While living in the mountains, he recited the Lotus Sutra every day. Later, he returned to Ciyun Hermitage in Yangzhou and diligently cultivated the Pure Land practice, naming his residence Baorui Qi. Knowing the time of his death, he sat in full lotus posture and asked monks to chant the Buddha's name around him before passing away.
(明文偶鈔)。
陳用拙
名至善。常熟人。孩時聞大母誦佛號。啼輒止。既入塾讀論語。至朝聞道夕死可矣。入問母曰。人死安歸。母不能答。以告其父。父曰汝意云何。用拙曰。欲知生死。其必聞道乎。父曰是兒他日定入無生法。及長聞云棲之風慕之。篤志凈業。有寂公者嗣法雲棲。已而結茅藤溪。用拙首為募金構禪院。縣中諸搢紳創放生社。請用拙司之。常以私錢佐其費。所放生物不貲。一日寂公夢用拙緇衣黃絳含笑言別。亟走。視之。見用拙方誦佛號。右脅而逝(常熟志)。
駱見於
名鳴雷。惠陽人。崇禎中領鄉薦。為藤縣教諭。遷中書舍人。習華首之教。精心凈業。初事父母孝。父病感異人授藥而癒。母病吁神請減己壽以益親。及朝而愈。明亡后。里居杜門。橫經教授。惟以善誘人。為人謙退和敬。未嘗出一過分語。亦未嘗有不可告人之事。人無貴賤賢不肖。無不稱駱先生長者也。鄉民陶如耀病死而蘇云。冥中方督造善橋云。為駱鳴雷建也。復有林必高者。亦嘗至冥中而還云。方為駱鳴雷建槐亭。妻鄧氏亦䖍誦阿彌陀佛。一日炷尺香于爐。火盡而灰不斷。火覆逆行上至巔。灰燼赤。其靈異如此(明文偶鈔)。
程季清
名文濟。法名通慧。新安人。遷湖州以老焉。
【現代漢語翻譯】 現代漢語譯本
(明文偶鈔)
陳用拙
名至善。是常熟人。小時候聽到祖母誦唸佛號，一哭就停止。等到進入私塾讀《論語》，讀到『朝聞道，夕死可矣』，就問母親說：『人死後歸向哪裡？』母親不能回答，把他的問題告訴了他的父親。父親問他說：『你認為怎麼樣？』用拙說：『想要知道生死，那一定是要聞道嗎？』父親說：『這個孩子將來必定會進入無生法。』等到長大后，聽到云棲寺的道風，非常仰慕，堅定修習凈土法門。有寂公繼承了云棲寺的法統，之後在藤溪結茅居住，用拙首先為他募集資金建造禪院。縣裡的各位士紳創立放生社，請用拙來管理。用拙常常用自己的錢來補貼放生社的費用，所放生的生物不計其數。有一天，寂公夢見用拙穿著僧衣，繫著黃色絲絳，含笑告別。急忙趕去看他，看見用拙正在誦唸佛號，右脅臥倒而去世（見《常熟志》）。
駱見於
名鳴雷，是惠陽人。崇禎年間（1628-1644）考中鄉試舉人，擔任藤縣教諭，后升任中書舍人。學習華首寺的教義，專心修習凈土法門。起初侍奉父母非常孝順，父親生病時，感應到異人傳授藥物而痊癒。母親生病時，向神祈禱，請求減少自己的壽命來增益母親的壽命，到第二天母親就痊癒了。明朝滅亡后，居住在家中閉門不出，教授經書，只是用善道來引導人。為人謙虛退讓，溫和恭敬，從來沒有說過一句過分的話，也從來沒有做過不可告人的事。無論人的貴賤賢愚，沒有不稱讚駱先生是位德高望重的人。鄉民陶如耀病死後又甦醒過來說，在陰間正在督造善橋，說是為駱鳴雷建造的。又有林必高，也曾經到陰間又回來，說正在為駱鳴雷建造槐亭。他的妻子鄧氏也虔誠誦唸阿彌陀佛。有一天，在香爐里點燃一尺長的香，火燒盡了而香灰沒有斷，火焰又逆行向上直到頂端，香灰燒盡后變成紅色，他的靈異就是這樣（見《明文偶鈔》）。
程季清
名文濟，法名通慧，是新安人，後來遷居到湖州養老。
【English Translation】 English version
(Ming Wen Ou Chao)
Chen Yongzhuo (A person's name)
His given name was Zhishan. He was from Changshu. As a child, he would stop crying whenever he heard his grandmother chanting the Buddha's name. When he entered school and studied the Analects, upon reading 'If I hear the Dao in the morning, I can die content in the evening,' he asked his mother, 'Where do people go after death?' His mother could not answer and told his father. His father asked him, 'What do you think?' Yongzhuo said, 'To know about life and death, must one hear the Dao?' His father said, 'This child will surely enter the unproduced Dharma in the future.' When he grew up, he admired the teachings of Yunqi Temple and was determined to cultivate the Pure Land practice. There was a monk named Jikong who inherited the Dharma lineage of Yunqi Temple and later built a thatched hut in Tengxi. Yongzhuo took the lead in raising funds to build a monastery for him. The local gentry established a life release society and invited Yongzhuo to manage it. He often used his own money to subsidize the expenses, and the number of creatures released was countless. One day, Jikong dreamed that Yongzhuo, dressed in monastic robes and a yellow sash, smiled and bid farewell. He rushed to see him and found Yongzhuo chanting the Buddha's name, lying on his right side as he passed away (from Changshu Zhi).
Luo Jianyu (A person's name)
His given name was Minglei. He was from Huiyang. During the Chongzhen era (1628-1644), he passed the provincial examination and became an instructor in Teng County, later promoted to secretary of the Imperial Secretariat. He studied the teachings of Huashou Temple and diligently cultivated the Pure Land practice. Initially, he served his parents with great filial piety. When his father fell ill, he was cured by a divine person who gave him medicine. When his mother fell ill, he prayed to the gods, asking to reduce his own lifespan to increase his mother's. The next day, his mother recovered. After the fall of the Ming Dynasty, he lived at home, closed his doors, and taught the classics, only guiding people with goodness. He was humble, respectful, and never uttered an excessive word, nor did he ever do anything that could not be told to others. Regardless of their status, whether noble or humble, wise or foolish, everyone praised Mr. Luo as an elder of great virtue. A villager named Tao Ruyao died of illness and then revived, saying that he was supervising the construction of a charity bridge in the underworld, which was being built for Luo Minglei. Another person named Lin Bigao also went to the underworld and returned, saying that he was building a scholar tree pavilion for Luo Minglei. His wife, Deng, also devoutly chanted Amitabha Buddha. One day, she lit a foot-long incense stick in the burner, and when the fire was extinguished, the ash did not break. The fire then traveled upwards to the top, and the ash turned red. Such was its miraculous nature (from Ming Wen Ou Chao).
Cheng Jiqing (A person's name)
His given name was Wenji, and his Dharma name was Tonghui. He was from Xin'an and later moved to Huzhou to live out his old age.
嘗讀書天目。謁高峰禪師塔。不覺痛哭。刳臂肉為供。遂矢志參究。禮雪嶠禪師。逼拶既久。漸有入處。既謁博山無異禪師。師甚器之。臨別步行五里送之。季清每念言。末世禪流不達教理。如盲無導。陷黑暗坑而不自覺。深可憐愍。乃建講社于蓮居。以六年為期。請十法主以次登座說諸大乘經。又延自平法主至菰城丈室。再演成唯識論。季清退而覃思。漸得慈恩綱要。居常讀華嚴經及發菩提心論。聲淚俱下。自號十愿居士。里中放生度鬼禮懺誦經諸會。必季清為之導。其友錢元沖喪子。季清與之大興塔寺。費至三十萬金。元沖卒。季清亦喪子。乃閉戶謝客。專修丈六佛身觀。其始懵然已。隱隱漸現而色甚黯。方凝想時。忽空中有聲教曰。若欲見金色身者。須于佛身先作紅想。依教想之。果見佛身光明四徹。室中什物皆成金色。妻盧氏法名智福。仁而好施。長齋。日課佛名二三萬。年三十九疾病。請古德法師授五戒。師為開示凈土法要。乃一意西歸。季清復為誦華嚴經。至入法界品五十三門為一一解說。且曰。百劫千生在此一時。努力直往毋猶豫也。盧氏深有省。課佛名益切。徹夜不休。閱半月。親見化佛來迎。急索香水沐浴。西向叉手連稱佛名而逝。季清雖修佛觀。然好堪輿術。遍為叢林度地。禪觀亦少疏矣。又言
後身當作國王或諸天神。弘法護世。靈蜂藕益法師聞而訶之。已而告師曰。邇來始信生西要訣。須是放得娑婆下耳。師稱善。順治八年秋嬰腹疾。繪西方佛像懸室中以助觀力。吉祥而逝。居七日。見夢于長女曰。吾已向吳門四十里外作大叢林護伽藍神矣(靈峰宗論)。
知歸子曰。蓮華經云。火中生蓮花。是則為希有。在欲而行禪。希有亦如是。觀諸君行事。在世出世間。其能速證凈因者。蓋願力使然也。季清一念之岐。卒歸神道。智者觀之。可以知懼矣。 卍新續藏第 88 冊 No. 1646 居士傳
居士傳四十九
周景文姚孟長傳
周景文
名順昌。江南吳縣人也。萬曆四十一年登進士第。痛祿不逮。親署所居曰蓼庵。題其壁曰咬菜。留先澤。焚香問自心選。福州推官強直。與稅監高采忤。幾得禍。會采罷去乃解。臨民慈。嘗曰。吾為刑官六年。從不敢一用夾棍周內人也。擢吏部主事。天啟初官文選司員外。署選事。絕請託。抑僥倖。饋問一無所受。素信奉佛法。其在官暇則稱佛號。日課千聲以為常。不攜妻子從。家奴六人。日需米五升錢十枚而已。頃之告歸。家居城西里。有龍樹庵僧傅公修云棲之教。景文為倡募。廣其放生之池。又嘗與竹塢僧斷言善。一日請斷言演
【現代漢語翻譯】 後世會轉世成為國王或者諸天神，弘揚佛法，護衛世間。靈峰藕益法師聽聞后批評了他，之後告訴他說：『最近我才相信往生西方的要訣，必須放下娑婆世界才行。』他稱讚說好。順治八年（1651年）秋天，他得了腹疾，繪製西方佛像懸掛在房間中以幫助觀想的力量，吉祥圓寂。七天後，他的大女兒夢見他說：『我已經到吳門四十里外的地方，做大叢林的護伽藍神了』（出自《靈峰宗論》）。
知歸子說：《蓮華經》說：『火中生蓮花，這是很稀有的。』在充滿慾望的環境中修行禪定，這種稀有性也是如此。觀察各位的行事，在世俗和出世間之間，他們能夠迅速證得清凈之因，大概是願力的作用。季清一念之差，最終歸於神道。有智慧的人觀察這件事，應該知道警惕。 《卍新續藏》第 88 冊 No. 1646 《居士傳》
《居士傳》四十九
周景文姚孟長傳
周景文
名順昌，是江南吳縣人。萬曆四十一年（1613年）考中進士。他痛恨俸祿不足，親自將所居住的地方命名為『蓼庵』，在墻壁上題寫『咬菜』，以留下先人的恩澤。焚香問自己的內心，選擇擔任福州推官，為人剛正不阿，與稅監高采不合，幾乎要遭受禍患，恰逢高采被罷免才得以解脫。他治理百姓仁慈，曾經說：『我擔任刑官六年，從來不敢使用夾棍來審問內人。』后被提拔為吏部主事。天啟初年，擔任文選司員外，代理選拔官員的事務，杜絕請託，抑制僥倖心理，饋贈禮物一概不接受。他平時信奉佛法，在官府空閑時就稱念佛號，每天唸誦千聲作為日常功課。他不攜帶妻子兒女隨行，只有六個家奴，每天只需要米五升，錢十枚而已。不久之後他告老還鄉。居住在城西一里處，有龍樹庵的僧人傅公修行云棲的教義，景文為他倡導募捐，擴大放生池。又曾經與竹塢的僧人斷言交好，有一天請斷言演
【English Translation】 In future lives, he will be reborn as a king or a deva (god), propagating the Dharma and protecting the world. Dharma Master Ouyi of Lingfeng heard this and criticized him. Afterwards, he told the master: 'Recently, I have come to believe in the key to rebirth in the Western Pure Land, which is to let go of the Saha world.' The master praised him, saying it was good. In the autumn of the eighth year of the Shunzhi era (1651), he suffered from abdominal illness. He painted images of the Western Buddhas and hung them in his room to aid his visualization. He passed away auspiciously. Seven days later, his eldest daughter dreamed that he said: 'I have already gone to a place forty li outside Wumen to be a guardian deity (伽藍神) of a large monastery' (from 'Lingfeng Zonglun').
Zhiguizi said: The Lotus Sutra says: 'A lotus flower grows from fire; this is rare.' Practicing Chan (禪) in a world full of desires is also rare. Observing the actions of these gentlemen, between the worldly and the otherworldly, their ability to quickly attain the cause of purity is probably due to the power of their vows. Ji Qing's one moment of deviation ultimately led him to the path of the gods. Wise people should observe this and know to be wary. Supplement to the Buddhist Canon, Volume 88, No. 1646, Biographies of Lay Practitioners
Biographies of Lay Practitioners, Forty-Nine
Biographies of Zhou Jingwen and Yao Mengchang
Zhou Jingwen
His name was Shun Chang, and he was from Wuxian in Jiangnan. In the forty-first year of the Wanli era (1613), he passed the imperial examination. He lamented the inadequacy of his salary and personally named his residence 'Liao An' (蓼庵), and inscribed 'Biting Vegetables' (咬菜) on its walls to preserve the blessings of his ancestors. He burned incense and asked his own heart, choosing to serve as a judge in Fuzhou, where he was upright and unyielding. He clashed with the tax supervisor Gao Cai and nearly suffered disaster, but was saved when Gao Cai was dismissed. He governed the people with compassion and once said: 'I have served as a criminal official for six years and have never dared to use torture instruments to interrogate anyone.' He was later promoted to principal of the Ministry of Personnel. In the early years of the Tianqi era, he served as an assistant minister in the Ministry of Personnel, in charge of selecting officials. He rejected requests and suppressed opportunism, refusing all gifts. He usually believed in Buddhism, and in his spare time in the government office, he would recite the Buddha's name, chanting it a thousand times a day as a regular practice. He did not bring his wife and children with him, and only had six servants, who only needed five sheng (升) of rice and ten coins a day. Soon after, he retired and returned home. He lived one li outside the west gate of the city. There was a monk named Fu Gong at Longshu Temple who practiced the teachings of Yunqi, and Jingwen advocated for donations for him, expanding the pond for releasing animals. He was also on good terms with the monk Duan Yan of Zhuwu Temple, and one day invited Duan Yan to give a lecture.
瑜伽施食法。有假寐于側者夢所散粟皆化為蓮華。斷言嘗以血書蓮華經。景文見而贊曰。是血是經。非血非經。為無著華。為如意寶。書者誦者皆從空現。向之所夢亦若是而已矣。會魏忠賢擅權。黨禍作。嘉善魏大中被逮。過蘇。景文往餞之。與同臥起三日。旗尉屢趣行。景文怒罵忠賢不已。旗尉歸以告忠賢。御史倪文煥承忠賢旨。劾景文不當與罪人連姻。且誣景文署選郎時贓罪。忠賢即矯旨削籍。前巡撫周起元以忤忠賢罷。至是織造李實追論起元並誣景文請屬有所幹沒。天啟六年三月與起元次第被逮。景文聞意色甚閑徐。為僧書小云棲三字額已。出詣有司。將發。與文湛持書曰。弟一生向志節一路著力。是弟不濟處。出門便與宦官為仇。畢竟以此輩結局。然不可謂非天之所以成我。此時工夫正欲使怨親平等。貪戀俱忘。急消卻一段憤激之心。歡喜順受方是實地也。景文家居行義甚高。又數為有司。陳說閭閻疾苦狀。及白他冤抑甚眾。以故士民甚德之。逮者至。士民莫不憤。宣詔日。士民不期而集至數萬人。咸執香為周吏部乞命。諸生王節文震亨等前謁巡撫毛一鷺。請以民情上聞。眾遂直前逼緹騎。緹騎厲聲叱之。眾怒大噪毆緹騎。有死者。城中沸騰。一鷺僅得免。景文中夜乘閑就道。或勸以自裁。景文曰。大丈夫末
【現代漢語翻譯】 現代漢語譯本： 《瑜伽施食法》。有人在旁邊小睡，夢見所撒的米都化成了蓮花。斷言說（景文）曾經用《蓮華經》（妙法蓮華經）來施食。景文看見后讚歎說：『這是血，是經，非血非經，是無著華，是如意寶。書寫者、誦讀者都從空中顯現。之前的夢境也是這樣而已。』 適逢魏忠賢（明朝宦官）擅權，黨禍發生。嘉善人魏大中（明朝官員）被逮捕，路過蘇州。景文前去送行，與他同吃同睡三天。旗尉多次催促上路，景文憤怒地罵魏忠賢不止。旗尉回去把情況告訴了魏忠賢。御史倪文煥（明朝官員）秉承魏忠賢的旨意，彈劾景文不應該與罪人結親，並且誣陷景文在擔任署選郎時有貪贓罪行。魏忠賢於是假傳聖旨，削去了景文的官職。之前的巡撫周起元（明朝官員）因為觸怒魏忠賢而被罷免。到這時，織造李實（明朝官員）追究周起元的罪責，並且誣陷景文請託有所干預。天啟六年（1626年）三月，景文與周起元相繼被逮捕。景文聽聞后，神色非常平靜安詳，為僧人書寫了『小云棲』三個字的匾額。寫完后，他前往有司衙門。臨行前，他給文湛持寫信說：『我一生致力於節操，這是我不成功的地方。出門就與宦官為仇，最終以此輩結局。然而，不能說這不是上天成就我的方式。此時的功夫正是要使怨親平等，貪戀全部忘卻，迅速消除一段憤激之心，歡喜順受才是實在的。』 景文在家鄉行善很高尚，又多次為有司陳述百姓的疾苦，以及為他人申訴冤屈，因此士民非常感激他。逮捕他的人到來時，士民沒有不憤慨的。宣讀詔書那天，士民不約而同地聚集了數萬人，都拿著香為周吏部（周起元）乞求性命。諸生王節文、震亨等人前去拜見巡撫毛一鷺（明朝官員），請求把民情上報。眾人於是直接上前逼近緹騎（錦衣衛），緹騎厲聲呵斥他們。眾人憤怒地大聲喧譁，毆打緹騎，有被打死的。城中沸騰起來。毛一鷺才勉強得以脫身。景文在半夜趁機上路。有人勸他自殺，景文說：『大丈夫最終……』
【English Translation】 English version: The Yoga Food Offering Method. Someone dozing on the side dreamed that the scattered rice all transformed into lotus flowers. It was asserted that (Jingwen) had used the Lotus Sutra (妙法蓮華經) for food offerings. Seeing this, Jingwen praised, 'This is blood, this is scripture, neither blood nor scripture, it is an unattached lotus, it is a wish-fulfilling jewel. Scribes and reciters all appear from the void. The previous dream was just like this.' It happened that Wei Zhongxian (魏忠賢, a Ming Dynasty eunuch) usurped power, and a factional disaster occurred. Wei Dazhong (魏大中, a Ming Dynasty official) of Jiashan was arrested and passed through Suzhou. Jingwen went to see him off, sharing his meals and bed for three days. The flag officer repeatedly urged him to leave, and Jingwen angrily cursed Wei Zhongxian incessantly. The flag officer returned and reported the situation to Wei Zhongxian. Censor Ni Wenhuan (倪文煥, a Ming Dynasty official), acting on Wei Zhongxian's orders, impeached Jingwen for not marrying a criminal and falsely accused Jingwen of corruption when he was serving as Deputy Director of the Department of Personnel Selection. Wei Zhongxian then falsely issued an imperial decree, stripping Jingwen of his official position. The former governor Zhou Qiyuan (周起元, a Ming Dynasty official) had been dismissed for offending Wei Zhongxian. At this time, the textile commissioner Li Shi (李實, a Ming Dynasty official) pursued Zhou Qiyuan's crimes and falsely accused Jingwen of soliciting interference. In March of the sixth year of the Tianqi reign (天啟六年, 1626 AD), Jingwen and Zhou Qiyuan were arrested one after another. Upon hearing this, Jingwen's expression was very calm and serene. He wrote the three characters 'Xiao Yunqi' (小雲棲) for a monk to make a plaque. After finishing, he went to the yamen of the authorities. Before leaving, he wrote a letter to Wen Zhanchi, saying, 'Throughout my life, I have devoted myself to integrity, which is where I have failed. As soon as I leave the house, I become an enemy of the eunuchs, and ultimately I will end up like them. However, it cannot be said that this is not Heaven's way of fulfilling me. The effort at this time is precisely to make enemies and relatives equal, to forget all greed and attachment, to quickly eliminate a period of indignation, and to joyfully accept it is the real thing.' Jingwen's virtuous conduct at home was very high, and he repeatedly reported the sufferings of the people to the authorities, as well as appealing for the grievances of others, so the scholars and people were very grateful to him. When those who arrested him arrived, the scholars and people were all indignant. On the day the edict was announced, tens of thousands of scholars and people gathered spontaneously, all holding incense to beg for the life of Zhou, the Minister of Personnel (Zhou Qiyuan). Students Wang Jiewen, Zhenheng, and others went to see the governor Mao Yilu (毛一鷺, a Ming Dynasty official), requesting that the people's sentiments be reported. The crowd then went straight forward and approached the Embroidered Uniform Guards (錦衣衛), who shouted at them sternly. The crowd angrily clamored and beat the Embroidered Uniform Guards, and some were beaten to death. The city was in turmoil. Mao Yilu barely managed to escape. Jingwen took the opportunity to leave in the middle of the night. Someone advised him to commit suicide, but Jingwen said, 'A great man ultimately...'
后一著定當俊偉。且若輩爲所欲爲者。苦無大人君子張膽明目教誨之耳。吾不可以徒死也。既發。復與湛持書曰。二鼓登舟。旌旗戈戟相望于道。周生此行亦可謂不落寞矣。朔日已渡江。回首閶關不勝贓然。然日來得素患難學問。朝夕與虎狼為伍。亦覺無入而不自得也。既至京。下詔獄坐贓三千金。被考時大聲呼曰。汝不畏天地耶。奈何必欲置吾輩死。天下忠臣義士多矣。汝能盡殺耶。更極口罵忠賢。鎮撫官許顯純命椎擊其齒。齒盡落。顯純自起問曰復能罵魏公否。景文噀血唾其面。罵益厲。遂于夜中潛斃之。明年莊烈即位。誅魏忠賢。倪文煥．毛一鷺等連坐有差。贈景文太常卿。謚忠介(年譜．燼餘集．明史．北行日譜)。
姚孟長
名希孟。亦吳縣人也。為諸生。與舅文湛持往來東林。切劘道義。萬曆四十七年成進士。改庶吉士。時景文方官吏部。以志節相厲。並持清議。韓爌劉一燝執政甚器孟長。遇大事多所咨決。天啟五年黨禍既作。孟長以母喪歸給事中。楊所修以孟長負東林望。劾為繆昌期死黨。遂削籍。崇禎初起左贊善。再遷右庶子日講官。又為溫體仁所嫉。左遷少詹事。掌南京翰林院。平居歸信三寶。有宏護之志。初母文氏在時奉佛謹。孟長居喪蔬食三年。晝夜誦佛經為母迴向西方。大祥日
【現代漢語翻譯】 現代漢語譯本： 后一步棋必定英俊不凡。況且那些人爲所欲爲。苦於沒有大人君子敢於公開地教誨他們。我不能白白死去。說完，又給湛持寫信說：『二更時分登船。旌旗戈戟在道路上遙相呼應。周生此行也可謂不寂寞了。』初一已經渡過長江。回頭看閶門關，不勝悲傷。然而近日來得到在患難中學習的學問，早晚與虎狼為伍，也覺得無論到哪裡都能夠自得其樂。到了京城，被下到詔獄，判處贓款三千金。被拷打時大聲呼喊：『你們不畏懼天地嗎？為何一定要置我們于死地？天下忠臣義士多得很，你們能殺得完嗎？』更加極力地謾罵魏忠賢。鎮撫官許顯純命令用椎子敲擊他的牙齒，牙齒全部脫落。許顯純親自起身問道：『還能罵魏公嗎？』景文噴血吐在他的臉上，罵得更加厲害。於是在夜裡偷偷地殺死了他。第二年崇禎（1628年）即位，誅殺了魏忠賢，倪文煥、毛一鷺等人都受到牽連，處以不同的刑罰。追贈景文太常卿，謚號忠介（年譜．燼餘集．明史．北行日譜）。
姚孟長
名希孟，也是吳縣人。作為諸生，與舅舅文湛持往來於東林，互相切磋道義。萬曆四十七年（1619年）考中進士，改任庶吉士。當時景文擔任吏部官員，用志向和節操互相勉勵，共同堅持清正的議論。韓爌、劉一燝執政時非常器重孟長，遇到大事多向他諮詢。天啟五年（1625年）黨禍發生后，孟長因母親去世回家守喪。給事中楊所修因為孟長有東林的聲望，彈劾他是繆昌期的死黨，於是被削去官職。崇禎初年被起用為左贊善，再次陞遷為右庶子日講官。又被溫體仁所嫉恨，貶為少詹事，掌管南京翰林院。平時歸心於佛法僧三寶（Buddha, Dharma, Sangha），有弘揚佛法的志向。當初母親文氏在世時，信奉佛教非常虔誠。孟長居喪期間吃素三年，日夜誦讀佛經為母親迴向西方極樂世界。大祥之日
【English Translation】 English version: The next move will surely be brilliant and outstanding. Moreover, those people do whatever they want, suffering from the lack of great men and gentlemen who dare to openly teach them. I cannot die in vain. After saying this, he wrote a letter to Zhan Chi, saying: 'Boarding the ship at the second watch. Banners, flags, spears, and halberds will be seen in the road, reflecting each other. This journey of Zhou Sheng can be said to be not lonely.' On the first day of the month, he had already crossed the Yangtze River. Looking back at Changmen Pass, he couldn't help but feel sorrowful. However, in recent days, he has gained knowledge from learning in adversity. Living with tigers and wolves day and night, he also feels that he can be content wherever he goes. Upon arriving in the capital, he was imprisoned and sentenced to pay a bribe of three thousand taels of gold. When being tortured, he shouted loudly: 'Are you not afraid of Heaven and Earth? Why must you put us to death? There are many loyal ministers and righteous people in the world. Can you kill them all?' He even more vehemently cursed Wei Zhongxian. Xu Xianchun, the garrison commander, ordered his teeth to be struck with a hammer, and all his teeth fell out. Xu Xianchun personally got up and asked: 'Can you still curse Duke Wei?' Jingwen spat blood on his face and cursed even more fiercely. So, he was secretly killed in the night. The following year, Emperor Chongzhen (1628 AD) ascended the throne and executed Wei Zhongxian. Ni Wenhuan, Mao Yilu, and others were implicated and punished with varying degrees. Jingwen was posthumously awarded the title of Vice Minister of the Court of Imperial Sacrifices and given the posthumous title of Zhongjie (Loyal and Upright) (Chronicle, Remaining Ashes Collection, History of Ming, Diary of a Northern Journey).
Yao Mengchang
Named Ximeng, he was also a native of Wu County. As a student, he frequented Donglin with his uncle Wen Zhan Chi, discussing morality and righteousness. In the forty-seventh year of the Wanli era (1619 AD), he passed the imperial examination and became a Jinshi (successful candidate) and was appointed as a Shujishi (probationary academician). At that time, Jingwen was an official in the Ministry of Personnel, encouraging each other with ambition and integrity, and jointly upholding upright opinions. When Han Kuang and Liu Yi were in power, they greatly valued Mengchang and often consulted him on major matters. In the fifth year of the Tianqi era (1625 AD), after the party strife broke out, Mengchang returned home to observe mourning for his mother. Yang Suoxiu, a supervising secretary, impeached Mengchang as a close associate of Miao Changqi because Mengchang had the reputation of Donglin, so he was dismissed from office. At the beginning of the Chongzhen era, he was appointed as Zuo Zanshan (Left Advisor to the Crown Prince), and then promoted to You Shuzi (Right Assistant Secretary) and a lecturer. He was also envied by Wen Tiren and demoted to Shaozhanshi (Junior Supervisor of Instruction), in charge of the Nanjing Hanlin Academy. In ordinary times, he devoted himself to the Three Jewels (Buddha, Dharma, Sangha), and had the ambition to promote Buddhism. Initially, when his mother, Lady Wen, was alive, she was very devout in her belief in Buddhism. During the mourning period, Mengchang ate vegetarian food for three years, reciting Buddhist scriptures day and night to dedicate merit to his mother for rebirth in the Western Pure Land. On the day of the Great Memorial Service
禮懺甫畢。五色云見。光照四野。及居南京搜覽傳記。著佛法金湯徴文錄十卷。其序云。蓋聞尸林首唱。三車顯出宅之因。蔥嶺誕敷。五印示安心之要。一十八梵之作禮堪忍云驅。六十七載之潛符重溟葦泛。金舂玉撞廣開兜率之音。樹植花敷普現優曇之瑞。具四德三伊之相。性海同舟。悟八空萬法之歸。真如共域。盧行者徴風幡之義。尚以肉身止廊廡之間。龐居士破人我之藩。竟以素衣說團欒之話。蔭法雲之藹藹。並禮蓮趺。曜慧日之昭昭。悉依蘭若。瓶槃釵釧融大冶而總是一金。酥酪醍醐調法羹而攪成一味。賊子無非佛子。凡生即系聖生。倘仡仡而崇墉。將拒何人于域外。且馮馮而浚險。反淪彼界于塹中。金湯之義敢問所安。曰非也。佛果圓因尚有十仙之劣昧。法音震旦未免六宗之崢嶸。遇竊法之真人亦可碎琴而收座下。破異見之剎利已自投崖而坐巖間。棲棲泛般若之江如愚若訥。怡怡了涅槃之債混跡韜光。劍嶺刀山涌乳傷罽賓之難。引腸掛胃捧心興靜藹之悲。瑞相巍峨化作楮錢流水。瑤宮矗直何當葭管飛灰。但見古廟香爐蜘封鼠竄。即有庭前柏樹蟻穴鴉鳴。故須東土闡西土之凈因。端仗人王開法王之秘密。篸篸時秀能降憍慢之幢。幾幾元臣廣集芬陀之社。轉法輪于金殿旭日晨開。揚祖德于祇園粲花齒落。運目犍連
{ "translations": [ "現代漢語譯本：", "禮懺剛剛完畢，就出現了五色祥雲，光芒照亮四方原野。後來在南京蒐集查閱傳記，編寫了《佛法金湯徴文錄》十卷。書的序言中說：『聽說尸林（Sītavana，墓地）最初宣講佛法，用三車（比喻佛法，能將眾生從生死輪迴的火宅中救出）顯現出脫離 घर（家）的因由；蔥嶺（Pamir Mountains，帕米爾高原）開始傳播佛法，在五印（印度五大區域）昭示安心的要旨。十八梵（十八位梵天）的作禮，堪忍（Saha，娑婆世界）的雲彩被驅散；六十七載的潛藏，像葦葉漂浮在深海中。金鐘玉磬敲響，廣泛開啟兜率天（Tuṣita，彌勒菩薩的凈土）的妙音；樹木生長，鮮花盛開，普遍顯現優曇花（Udumbara，傳說中的仙界之花，開花時象徵佛陀降世）的祥瑞。具備四德（常、樂、我、凈）和三伊（指佛的三身：法身、報身、應身）的妙相，在覺悟本性的海洋中同舟共濟，領悟八空（佛教的八種空性）和萬法歸一的真諦，在真如（Tathātā，事物的真實本性）的共同境界中。盧行者（指六祖慧能）闡明風幡（風幡不動，是心在動）的道理，尚且以肉身駐留在廊廡（房屋）之間；龐居士（唐代著名在家佛教徒）打破人我的界限，最終以白衣之身講述圓融的道理。法雲（Dharmamegha，比喻佛法如雲覆蓋一切）的濃厚恩澤，一併禮敬蓮花寶座；智慧之日的光輝照耀，完全依靠蘭若（Araṇya，寂靜處，指寺院）。瓶、槃（佛教法器）、釵、釧（首飾）在大冶（熔爐）中融化，總歸是一種金屬；酥油、乳酪、醍醐（比喻佛法滋養眾生）調和成法羹，攪拌成一種味道。賊子（指惡人）無非是未來的佛子，凡夫俗子即是未來的聖人。如果高築城墻，將要拒絕何人於國土之外？如果深挖壕溝，反而會使自己的國土淪陷於溝壑之中。金湯（比喻堅固的防禦）的意義，請問在哪裡才能得到安穩呢？說：『不是這樣的。佛果圓滿的因地，尚且有十仙（古代傳說中的十位仙人）的淺薄愚昧；佛法之音震動震旦（China，中國），也難免六宗（佛教的六個宗派）的爭榮鬥艷。遇到竊取佛法的真人，也可以摔碎琴來收為座下弟子；破除異見的剎利（Kshatriya，古印度第二等級，武士階層），已經自己跳下懸崖而坐在巖石之間。棲棲遑遑地泛舟于般若（Prajñā，智慧）之江，好像愚笨遲鈍一樣；怡然自得地了結涅槃（Nirvāṇa，寂滅）的債務，混跡於世韜光養晦。劍嶺刀山涌出乳汁，悲傷罽賓國（Kashmir，克什米爾）的災難；剖腹取腸，懸掛胃腸，捧心而立，興起靜藹（指僧人靜修）的悲哀。巍峨的瑞相化作冥幣隨水流逝，高聳的瑤宮何時能用蘆葦管吹出灰燼？只見古廟香爐上蜘蛛結網，老鼠亂竄；庭前的柏樹上有螞蟻筑穴，烏鴉鳴叫。所以必須在東土（指中國）闡揚西土（指印度）的清凈因緣，完全依靠人王（指君王）開啟法王（指佛）的秘密。眾多傑出的人才能夠降伏驕慢的旗幟，許多賢明的臣子廣泛聚集芬陀利（Puṇḍarīka，白蓮花）的社團。在金殿上轉動法輪（Dharmacakra，佛法），旭日東昇，照亮早晨；在祇園（Jetavana，佛陀說法之地）弘揚祖師的功德，鮮花凋零，牙齒脫落。運用目犍連（Maudgalyāyana，佛陀十大弟子之一，以神通著稱）的神通。』」 ], "english_translations": [ "English version:", "The repentance ceremony had just concluded when five-colored auspicious clouds appeared, their light illuminating all directions. Later, while searching and examining biographies in Nanjing, I compiled ten volumes of 'A Collection of Essays on the Golden Fortress of Buddhism.' The preface states: 'It is said that Sītavana (the charnel ground) was where the Dharma was first preached, using the Three Carts (a metaphor for the Buddha's teachings that can save beings from the burning house of samsara) to reveal the cause of escaping the home; the Pamir Mountains were where the Dharma began to spread, revealing the essence of peace of mind in the Five Indias. The prostrations of the Eighteen Brahmās caused the clouds of the Saha world to be dispelled; the sixty-seven years of concealment were like reeds floating in the deep sea. Golden bells and jade chimes resounded, widely opening the wonderful sounds of the Tuṣita Heaven (the Pure Land of Maitreya Bodhisattva); trees grew and flowers bloomed, universally manifesting the auspicious signs of the Udumbara flower (a legendary flower that blooms when a Buddha appears in the world). Possessing the wonderful characteristics of the Four Virtues (eternality, bliss, self, purity) and the Three Bodies (Dharmakāya, Sambhogakāya, Nirmāṇakāya), we sail together in the ocean of awakened nature, comprehending the truth of the Eight Emptinesses and the return of all dharmas to oneness, in the common realm of Tathātā (the true nature of things). Layman Lu (referring to the Sixth Patriarch Huineng) elucidated the principle of the wind and the banner (the mind moves, not the wind or the banner), yet still resided in the corridors of buildings with his physical body; Layman Pang (a famous Buddhist layman of the Tang Dynasty) broke down the barriers of self and others, ultimately speaking of perfect harmony in white robes. The thick grace of the Dharma cloud (Dharmamegha, a metaphor for the Dharma covering everything) is reverently paid homage to the lotus throne; the radiance of the sun of wisdom shines brightly, relying entirely on the Araṇya (a quiet place, referring to monasteries). Vases, bowls (Buddhist implements), hairpins, and bracelets melt in the great furnace, ultimately being one metal; ghee, yogurt, and cream (metaphors for the Dharma nourishing beings) are mixed into a Dharma soup, stirred into one flavor. Thieves are none other than future Buddhas, and ordinary beings are future saints. If we build high walls, who are we going to reject from our country? If we dig deep moats, we will instead cause our own country to fall into the trenches. The meaning of the golden fortress (a metaphor for strong defense), where can we find stability? It is said: 'It is not so. Even with the complete cause of Buddhahood, there is still the shallowness and ignorance of the Ten Immortals (legendary ancient immortals); even with the sound of the Dharma shaking China, the rivalry of the Six Sects (six schools of Buddhism) is unavoidable. Encountering a true person who steals the Dharma, one can also break the zither to accept them as a disciple; having broken the heterodox views of the Kshatriya (the warrior caste in ancient India), they have already jumped off the cliff and sat among the rocks. Restlessly sailing on the river of Prajñā (wisdom), appearing foolish and dull; contentedly settling the debt of Nirvāṇa (extinction), hiding one's light and blending into the world. Milk flowed from the Sword Mountain and Knife Mountain, grieving the disaster of Kashmir; cutting open the abdomen, hanging the intestines, holding the heart, giving rise to the sorrow of quiet cultivation (referring to the quiet practice of monks). The majestic auspicious signs transformed into paper money flowing with the water, when will the towering jade palace blow ashes with reed pipes? All that is seen are spider webs sealing the incense burners in ancient temples, and rats scurrying about; in front of the courtyard, ants build nests in the cypress trees, and crows caw. Therefore, it is necessary to elucidate the pure causes of the Western Land (India) in the Eastern Land (China), relying entirely on the human king (referring to the monarch) to unlock the secrets of the Dharma king (referring to the Buddha). Numerous outstanding talents can subdue the banners of arrogance, and many wise ministers widely gather in the Puṇḍarīka (white lotus) society. Turning the Dharma wheel (Dharmacakra, the Buddha's teachings) in the golden palace, the rising sun illuminates the morning; propagating the merits of the patriarchs in Jetavana (the place where the Buddha preached), flowers wither and teeth fall out. Utilizing the supernatural powers of Maudgalyāyana (one of the Buddha's ten great disciples, known for his supernatural powers).'" ] }
之神力或像起夫旃檀。現窣堵波之莊嚴或塔奉其牙發。披精進鎧焚香結十萬之緣。依堅固林開池布六賢之坐。凡此勝事具在前篇。但有緒言聊申末簡。道岸睹紫金之相。此相本同妙明。舍衛放白毫之光。此光誰無慧𦦨。誕心田之嘉種粲若芬花。護髻頂之鬘陀皎同秋月。振綱維以覺世。聲聲成替戾之音。餐禮義以肥身。處處作乳糜之供。彰九德六德以至三德即是菩提道場。修一度二度以圓六度漸至琉璃寶所。碧潭澄沚沸鼎生解脫之門。白酒清鹽甘露現清涼之味。豈特以凈而化穢。抑能顯威以達權。電掣魔軍劍揮賊首。波旬作供破煩惱而獻密言。近護出家擲化籌而盈丈室。非患諸邪之害正。而患邪自我生。何慮羣醜之弗賓。而慮丑從中伏。八識田起黑風之浪罪染冰紈。四威儀破白凈之容業雕藍璧。猴冠羊質難參獅座之旁。蜉羽蝣裳豈是象王之子。等三綱於敝屣恐三歸莫浣其愆。視一本如弁髦詎一乘頓寬其網。行同饕餮則黍稷非馨。性比豺狼恐泥犁莫貸。七寶八珍之佈施何事張皇。一方五老之參承未爲了卻。敢略鑒其真贗用微辨其薰蕕。因先德燦列之言。冠華嚴攝屬之義。外護非殊內護十善知歸。心光即是佛光三乘同入。隨所示現自有大覺明師。痛下劄椎未許盲拳瞎棒。用是無憂樹下不成荊棘之林。大術胎中剛下淤泥之種。
【現代漢語翻譯】 現代漢語譯本 或以神通之力塑造旃檀佛像（旃檀：一種珍貴的木材）。顯現佛塔的莊嚴，或供奉佛的牙齒和頭髮。披掛精進的鎧甲，焚香結下十萬種善緣。依靠堅固的樹林，開鑿池塘，佈置六賢之座。這些殊勝的事蹟都已在前文中詳細敘述。這裡只是略作補充說明。道岸看到了紫金色的佛像，此佛像的本質與妙明（妙明：指清凈光明的佛性）相同。舍衛城（舍衛城：古印度城市，佛陀常在此地說法）放出白毫光（白毫光：佛陀眉間放出的光芒），這光芒誰沒有智慧可以領悟呢？在心田中種下美好的種子，燦爛如芬芳的花朵。守護頭頂的髮髻，如同秋月般皎潔。整頓綱常來覺醒世人，聲聲都在代替邪惡的音調。用禮義來滋養身心，處處都在做乳糜（乳糜：指美味的食物）的供養。彰顯九德、六德乃至三德，就是菩提道場（菩提道場：指覺悟的場所）。修習一度、二度以圓滿六度，逐漸到達琉璃寶所（琉璃寶所：指清凈莊嚴的佛國）。碧綠深潭清澈見底，沸騰的鼎中生出解脫之門。白酒清鹽，甘露（甘露：指佛法）顯現清涼的滋味。豈止是用清凈來化解污穢，更能顯現威嚴來通達權變。閃電般擊潰魔軍，利劍揮斬賊首。波旬（波旬：指魔王）作供養，打破煩惱而獻上秘密的言語。近處守護出家人，擲出化緣的籌碼，充滿整個房間。不是擔心各種邪見的危害正法，而是擔心邪見從自身產生。不要擔心各種醜惡之徒不來歸順，而是擔心醜惡之徒暗中潛伏。八識田（八識田：指儲存業種的場所）里掀起黑風般的巨浪，罪惡染污了潔白的絲綢。四威儀（四威儀：指行住坐臥）破壞了清凈的容貌，惡業雕刻了藍色的美玉。如同猴子戴帽子，羊披著虎皮，難以參與獅子座（獅子座：指莊嚴的法座）的行列。如同蜉蝣和朝生暮死的昆蟲，怎麼會是象王（象王：比喻佛陀）的兒子呢？把三綱（三綱：指君為臣綱，父為子綱，夫為妻綱）看作破爛的鞋子，恐怕三歸依（三歸依：指歸依佛、法、僧）也無法洗凈他們的罪過。把根本的佛法看作無用的帽子，難道一乘佛法（一乘佛法：指最高的佛法）就能輕易寬恕他們的罪網嗎？行為如同饕餮（饕餮：指貪婪的人），那麼黍稷（黍稷：指祭祀用的穀物）也不會是馨香的。性情如同豺狼，恐怕地獄也無法寬恕。七寶八珍的佈施，何必張揚炫耀。一方五老（五老：指有德行的長者）的參拜侍奉，還未能夠完全了卻。 敢於略微鑑別他們的真假，用微小的能力辨別他們的香臭。因為先德（先德：指前代的賢者）燦爛的言論，冠以華嚴（華嚴：指《華嚴經》）統攝歸屬的意義。外在的護持與內在的十善（十善：指不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪慾、不嗔恚、不邪見）相同，知道歸宿。心光就是佛光，三乘（三乘：指聲聞乘、緣覺乘、菩薩乘）共同進入。隨著所指示的顯現，自有大覺明師（大覺明師：指覺悟的導師）。痛下鍼砭，不允許盲目的拳打腳踢。因此在無憂樹下（無憂樹：佛陀誕生地的一種樹）不能形成荊棘叢林。在大術（大術：指高超的技藝）的胎中，剛下淤泥的種子。
【English Translation】 English version Or, by the power of divine abilities, create images of Buddha from sandalwood (旃檀: a precious wood). Manifest the solemnity of stupas, or offer the Buddha's teeth and hair. Adorn oneself with the armor of diligence, burn incense, and form ten thousand karmic connections. Rely on steadfast forests, excavate ponds, and arrange seats for the six sages. These excellent deeds have been detailed in the preceding chapters. Here, I offer a brief supplementary explanation. Dao'an (道岸) beheld the image of the Buddha in purple gold, the essence of which is identical to the wondrous illumination (妙明: referring to the pure and luminous Buddha-nature). The city of Shravasti (舍衛城: an ancient Indian city where the Buddha often preached) emitted the light from the white hair between the eyebrows (白毫光: the light emitted from the Buddha's forehead); who lacks the wisdom to comprehend this light? Plant auspicious seeds in the field of the mind, radiant like fragrant flowers. Protect the hair on the crown of the head, as bright as the autumn moon. Rectify the moral principles to awaken the world, with every sound replacing the tones of evil. Nourish the body and mind with propriety and righteousness, offering milk porridge (乳糜: referring to delicious food) everywhere. Manifesting the nine virtues, six virtues, and even the three virtues is the Bodhi field (菩提道場: the place of enlightenment). Cultivating the first degree, the second degree, to perfect the six perfections, gradually reaching the pure land of lapis lazuli (琉璃寶所: referring to the pure and adorned Buddha-land). In the clear, deep pool, the gate of liberation arises from the boiling cauldron. White wine and clear salt, nectar (甘露: referring to the Dharma) manifest the taste of coolness. It is not only about transforming filth with purity, but also about manifesting majesty to attain expediency. Like lightning striking down the demon army, a sharp sword beheading the heads of thieves. Mara (波旬: referring to the demon king) makes offerings, breaks through afflictions, and presents secret words. Closely protect the monks, throwing alms-seeking tokens, filling the entire room. It is not the harm of various heresies to the true Dharma that is feared, but the arising of heresy from within oneself. Do not worry about various ugly beings not coming to submit, but worry about ugly beings lurking in secret. In the eighth consciousness field (八識田: the place where karmic seeds are stored), black wind-like waves arise, and sins stain the pure white silk. The four dignities (四威儀: referring to walking, standing, sitting, and lying down) destroy the pure appearance, and evil deeds carve the blue jade. Like a monkey wearing a hat, a sheep wearing a tiger's skin, it is difficult to participate in the ranks of the lion's seat (獅子座: referring to the solemn Dharma seat). Like mayflies and ephemeral insects, how can they be the sons of the elephant king (象王: a metaphor for the Buddha)? Regarding the three cardinal guides (三綱: referring to the ruler guiding the subjects, the father guiding the son, and the husband guiding the wife) as worn-out shoes, I fear that even the three refuges (三歸依: referring to taking refuge in the Buddha, the Dharma, and the Sangha) cannot wash away their sins. Regarding the fundamental Dharma as a useless hat, can the One Vehicle Dharma (一乘佛法: referring to the highest Dharma) easily forgive their net of sins? If behavior is like that of a glutton (饕餮: referring to a greedy person), then even millet (黍稷: referring to grains used for sacrifice) will not be fragrant. If nature is like that of a jackal or wolf, I fear that even hell cannot forgive. The offerings of the seven treasures and eight delicacies, why boast and flaunt them? The worship and service of the five elders (五老: referring to virtuous elders) in one direction have not yet been completely fulfilled. Dare to slightly discern their authenticity, and use small abilities to distinguish their fragrance and foulness. Because of the brilliant words of the former sages (先德: referring to virtuous predecessors), crown them with the meaning of the Avatamsaka (華嚴: referring to the Avatamsaka Sutra) encompassing and belonging. External protection is the same as the internal ten virtues (十善: referring to not killing, not stealing, not committing adultery, not lying, not speaking harshly, not slandering, not speaking frivolously, not being greedy, not being angry, and not holding wrong views), knowing the destination. The light of the mind is the light of the Buddha, and the three vehicles (三乘: referring to the Sravaka Vehicle, the Pratyekabuddha Vehicle, and the Bodhisattva Vehicle) enter together. Following the manifestations that are indicated, there will naturally be a great enlightened teacher (大覺明師: referring to an enlightened teacher). Administer severe criticism, not allowing blind punches and kicks. Therefore, under the Ashoka tree (無憂樹: a tree in the birthplace of the Buddha), a thicket of thorns cannot be formed. In the womb of great skill (大術: referring to superb skill), a seed just planted in the mud.
爰清疆界稍峻坊閑。略具苦心敬質明眼。十方菩薩。建大法園。安隱熏修。樹精進幡。即此身心樂邦凈域。勿使性相。而生薄蝕。序華嚴十地品第一。法器充周能戒而定。彼堅固體道。果是證耶。緇素耶。非渭而涇。嵩公之論。明德維馨。序輔教第二。式廓九有。赫曦方中。宣大法音。道隆而隆。普濟群迷。陰翊王度。永明後身。筆垂秋露。序高皇御製文附宋濂文第三。爰有達人。丕扶名教。有倫有脊。可以言敩。隨所住處。戒水沉香。世出世間。圓滿道場。序金湯名義第四。夢幻泡影。至人所憎。十力調御。遊戲作賓。非樹非臺。去來自在。皓月當空。不傷叆叇。序應化諸賢第五。阿阇世王。護正法眼。外道縱橫。利用刪刬。佛始漢至。夢托南宮。哲王代生。法鼓逢逢。序護法人王第六。維屏維翰。繄惟宗工。蔭此瓊柯。而扇芳風。蓮社初藹。藹藹吉士。菡萏香來。是人心蕊。序晉宋以下宰官居士第七。碑碣巋而。至唐始盛。有筆如椽。贊彼清凈。無縫為塔。太虛為紙。誰能銘者。舉似裴李。序有唐宰官居士第八。一華五葉。似似繩繩。何假剃披。鏡拭波澄。碩德名勛。道林斯馤。眾法森羅。原非門外。序宋元宰官居士第九。身心沉霾。等於陰曀。附影吠聲。元津思枻。山藪藏疾。是曰不然。攘之剔之。辨其媸妍。
序響附第十。尋移疾歸。家居二年卒。福王時贈禮部右侍郎。謚文毅(金湯徴文錄．明文偶鈔．明史)。
知歸子曰。予嘗過支硎中峰寺。僧念庭言。寺故王氏宅。明天啟間舍為寺。以居蒼雪法師。立書契。戒子孫。不得有所求責。而景文．湛持．孟長三君子。皆署名其後為左證。因出以相示。嗚呼。百餘年來死生代遷。朝市之間亦多故矣。而蒼雪門庭修整如昔日。如王氏者可不謂智矣乎。宜其為三君子所樂與也。
汪大紳云。椒山先生不以做成鐵脊漢滿愿。蓼洲先生不以志節為有濟。此是兩先生篤志于道處。然即此是兩先生一大障。使兩先生見道分明。便知學道無他伎倆。只是破此一障耳。破此一障乃知南山望見北山高。早已兩個文殊。早已攝入鐵圍山中。兩先生決定悔此為失言矣。龍湖先生䟦椒山公集云。道學家能辦否。參禪家能辦否。唸佛家能辦否。下語如雷如霆。臨濟棒。德山喝。不是過也。司空見慣渾無事。所以判得分明曰。吾知其必不能也。又曰。生平求友覓半個椒山不可得。嗚呼非真實學道人。安能發此千古傷心之言乎。
又云。孟長於佛法中善善惡惡有春秋之志。其序文一辟一闔。一為總攝法門。一為宏范法門。 卍新續藏第 88 冊 No. 1646 居士傳
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【現代漢語翻譯】 現代漢語譯本： 序響附第十。不久因病辭官回家，在家住了兩年去世。福王時期追贈禮部右侍郎，謚號文毅。
知歸子說：『我曾經去過支硎中峰寺，僧人念庭說，這座寺廟原是王家的宅邸，明朝天啟年間（1621-1627）捐獻出來作為寺廟，用來給蒼雪法師居住。當時立下書契，告誡子孫，不得有所求責。景文、湛持、孟長三位君子，都在書契後面署名作為見證。』於是念庭拿出書契給我看。唉！一百多年來，生死交替，朝代更迭，世事變遷。而蒼雪法師的門庭依然修整得像過去一樣。像王家這樣的人，能不說是明智嗎？也難怪會被三位君子所樂於交往啊。
汪大紳說：『椒山先生不以成就鐵脊漢為滿足，蓼洲先生不以保持志節為有益。』這是兩位先生專心致志于道的地方。然而，這也正是兩位先生的一大障礙。如果兩位先生能明明白白地見到道，便會知道學道沒有其他技巧，只是爲了破除這一障礙罷了。破除了這一障礙，才知道『南山望見北山高』，早已是兩個文殊菩薩，早已被攝入鐵圍山中。兩位先生一定會後悔說出這些話的。龍湖先生在椒山公文集上的題跋中說：『道學家能做到嗎？參禪的人能做到嗎？唸佛的人能做到嗎？』下語如雷霆一般。臨濟的棒喝，德山的棒喝，不是過分的。司空見慣，習以為常，所以才能判別得清楚，說：『我知道他們一定做不到。』又說：『一生尋求朋友，想找半個椒山都找不到。』唉！不是真正學道的人，怎麼能發出這千古傷心之言呢？
又說：孟長在佛法中善惡分明，有《春秋》的志向。他的序文一開一合，一個是爲了總攝法門，一個是爲了弘揚法門。 《卍新續藏》第88冊No.1646《居士傳》
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【English Translation】 English version: Sequence 10 was attached. Soon after, he resigned due to illness and returned home, where he lived for two years before passing away. During the reign of King Fu, he was posthumously awarded the title of Vice Minister of the Ministry of Rites and given the posthumous name Wenyi (Literary and Determined).
Master Zhigui said: 'I once visited Zhongfeng Temple in Zhiyan. The monk Nianting said that the temple was originally the residence of the Wang family. During the Tianqi period (1621-1627) of the Ming Dynasty, it was donated to become a temple for the residence of Dharma Master Cangxue. A contract was drawn up, warning future generations not to make any demands or accusations. Jingwen, Zhanchi, and Mengchang, three gentlemen, all signed their names on the contract as witnesses.' Then Nianting showed me the contract. Alas! For more than a hundred years, lives have passed, dynasties have changed, and the world has seen many changes. Yet, Dharma Master Cangxue's residence is still as well-maintained as it was in the past. Can people like the Wang family not be considered wise? No wonder they are pleased to associate with the three gentlemen.
Wang Dashen said: 'Master Jiaoshan was not satisfied with becoming an iron-spined man, and Master Liaozhou did not consider maintaining integrity to be beneficial.' This is where the two masters were wholeheartedly devoted to the Dao. However, this is also a major obstacle for the two masters. If the two masters could clearly see the Dao, they would know that there are no other skills in learning the Dao, but only to break this obstacle. Once this obstacle is broken, one will know that 'seeing the north mountain high from the south mountain' means that there are already two Manjushri Bodhisattvas, already captured into the Iron Mountain Range. The two masters will definitely regret saying these words. Master Longhu said in his postscript to Master Jiaoshan's collection: 'Can the Daoists do it? Can those who practice Chan do it? Can those who recite the Buddha's name do it?' The words are like thunder. Linji's shout and Deshan's strike are not excessive. Because they are commonplace and taken for granted, they can judge clearly and say: 'I know they will definitely not be able to do it.' He also said: 'In my life, I have sought friends, but I cannot find even half a Jiaoshan.' Alas! How can someone who is not truly practicing the Dao utter these eternally heartbreaking words?
It is also said that Mengchang had the ambition of the 'Spring and Autumn Annals' in distinguishing good and evil in Buddhism. His preface opens and closes, one for summarizing the Dharma gate, and one for promoting the Dharma gate. Supplement to the Wan Xu Zang, Volume 88, No. 1646, Biographies of Laymen
Lay
士傳五十
馬邦良徐成民傳
馬邦良者
富陽人。萬曆中登進士第。知丹徒縣。仁慈正直。一方推為神君。既去。立祠祀之。后官甘肅。行太僕。以憂歸居慈山僧舍。日禮阿彌陀佛求生西方。過蘇州將謁座主王荊石。至一寺禮佛稱佛名。悲淚不止。時舉人黃鐘與一友謁之。就坐問曰。公信佛唸佛一何真實若此。邦良曰。人身難得。正法難逢。佛可不信耶。唸佛可不真實耶。佛法利益人天。非宿植善根多生疑謗。一失人身受苦無量。每一思之痛徹心骨。兩人曰。公言人身難得。舉目便是。三人並諸左右非人耶。時方仲夏。邦良以扇一揮。群蠅四飛。詰曰。蠅多與。人多與。兩人憮然久之。邦良曰。始吾為諸生時。奉上帝旨。掌第五殿閻羅事。每夜坐殿上。簿書山積。亡者三尸自陳身口意業。據律定案。千百人中不失人身者才一二耳。且陽世極刑不過一死。陰司受罪痛極則死。死已復生。如是作。如是受。絕無適輕適重於其間。惟信佛唸佛往生極樂者不入冥涂。然則佛可不信耶。唸佛可不真實耶。因言殿西有二楹。供養云棲．紫柏二大師。而云棲香火為尤盛。其後領鄉薦。判事漸稀。至釋褐而謝事。二人聞已毛髮竦豎。傳其事以告鄉里焉(凈土晨鐘．活閻君紀略)。
徐成民
名坤。小名
【現代漢語翻譯】 現代漢語譯本
士傳五十
馬邦良徐成民傳
馬邦良，
是富陽人。在萬曆年間（1573年-1620年）考中進士。擔任丹徒縣的縣令。他仁慈正直，被當地百姓推崇為神君。離任后，百姓為他建立祠堂祭祀。後來他在甘肅做官，擔任太僕。因憂慮而告老還鄉，居住在慈山僧舍。每天禮拜阿彌陀佛，祈求往生西方極樂世界。一次路過蘇州，打算拜見座主王荊石。到了一座寺廟，禮拜佛像，口稱佛名，悲傷哭泣不止。當時舉人黃鐘和一位朋友拜訪他。坐下後問道：『您信佛唸佛，為何如此真誠？』馬邦良說：『人身難得，正法難遇，佛能不信嗎？唸佛能不真誠嗎？佛法利益人天，如果不是宿世種下善根，多生都會疑惑誹謗。一旦失去人身，受苦無量。每每想到這些，就痛徹心骨。』兩人說：『您說人身難得，舉目四望都是人，我們三人以及左右的人難道不是人嗎？』當時正值仲夏。馬邦良用扇子一揮，一群蒼蠅四處飛散。反問道：『是蒼蠅多，還是人多？』兩人茫然很久。馬邦良說：『當初我還是諸生的時候，奉上帝的旨意，掌管第五殿閻羅王的事務。每夜坐在殿上，案上的簿書堆積如山。死者的三尸會自己陳述身口意所造的業，根據律法來定案。一千個人、一百個人中，能夠不失人身的才一兩個罷了。而且陽世的極刑不過一死，陰司受罪痛苦到了極點就會死去，死後又會復生。就這樣造業，就這樣受報，絕對沒有減輕或加重的可能。只有信佛唸佛，往生極樂世界的人，才不會墮入地獄。既然如此，佛能不信嗎？唸佛能不真誠嗎？』接著他說第五殿西邊有兩間房屋，供養著云棲（蓮池大師）和紫柏（真可大師）兩位大師，而云棲大師的香火尤其旺盛。之後他領了鄉薦，判事的事情漸漸稀少，直到辭官不做。兩人聽了之後毛髮悚然，將這件事告訴了鄉里。（《凈土晨鐘·活閻君紀略》）
徐成民，
名坤，小名…… English version
Biographies of Scholars 50
Biographies of Ma Bangliang and Xu Chengmin
Ma Bangliang,
was a native of Fuyang. He passed the Jinshi examination during the Wanli period (1573-1620). He served as the magistrate of Dantu County. He was kind, benevolent, and upright, and was revered by the local people as a divine ruler. After he left office, the people built a shrine to worship him. Later, he served as an official in Gansu, holding the position of Taipu (Grand Master of the Imperial Stud). He retired due to worries and resided in the Cishan Monastery. Every day, he paid homage to Amitabha Buddha, praying to be reborn in the Western Pure Land. Once, while passing through Suzhou, he intended to visit his patron Wang Jingshi. Upon arriving at a temple, he prostrated before the Buddha image, chanting the Buddha's name, and wept uncontrollably. At that time, a licentiate named Huang Zhong and a friend visited him. After sitting down, they asked: 'You believe in the Buddha and chant the Buddha's name, why are you so sincere?' Ma Bangliang said: 'It is difficult to obtain a human body, and it is difficult to encounter the true Dharma. How can one not believe in the Buddha? How can one not be sincere in chanting the Buddha's name? The Buddha's Dharma benefits humans and devas (gods). If one does not plant good roots in past lives, one will doubt and slander for many lifetimes. Once one loses the human body, one will suffer immeasurable pain. Every time I think of this, it pierces my heart.' The two men said: 'You say it is difficult to obtain a human body, but everywhere we look, there are people. Are we three and the people around us not human beings?' It was midsummer at the time. Ma Bangliang waved his fan, and a swarm of flies scattered. He asked rhetorically: 'Are there more flies or more people?' The two men were bewildered for a long time. Ma Bangliang said: 'When I was still a student, I received the decree of the Supreme God to be in charge of the affairs of the Fifth Court of Yama (King of Hell). Every night, I sat in the hall, and the documents piled up like mountains. The three corpses of the deceased would confess the karmas created by their body, speech, and mind. The cases were judged according to the law. Out of a thousand or a hundred people, only one or two could avoid losing their human body. Moreover, the ultimate punishment in the human world is only death, but in the underworld, the suffering is so extreme that one dies, and after death, one is reborn. One creates karma in this way, and one receives retribution in this way, with absolutely no possibility of mitigation or aggravation. Only those who believe in the Buddha and chant the Buddha's name and are reborn in the Pure Land will not fall into hell. Therefore, how can one not believe in the Buddha? How can one not be sincere in chanting the Buddha's name?' He then said that there were two rooms to the west of the Fifth Court, where Yunqi (Master Lianchi) and Zibo (Master Zhenke) were enshrined, and the incense offerings to Master Yunqi were especially abundant. Later, he received the recommendation for the provincial examination, and the affairs he judged gradually decreased until he resigned from his official position. The two men were terrified upon hearing this and told the story to the people in their village. (From 'Pure Land Morning Bell - A Record of the Living Yama')
Xu Chengmin,
His given name was Kun, and his childhood name was...
【English Translation】 Biographies of Scholars 50
Biographies of Ma Bangliang and Xu Chengmin
Ma Bangliang,
was a native of Fuyang. He passed the Jinshi examination during the Wanli period (1573-1620). He served as the magistrate of Dantu County. He was kind, benevolent, and upright, and was revered by the local people as a divine ruler. After he left office, the people built a shrine to worship him. Later, he served as an official in Gansu, holding the position of Taipu (Grand Master of the Imperial Stud). He retired due to worries and resided in the Cishan Monastery. Every day, he paid homage to Amitabha Buddha (Buddha of Infinite Light), praying to be reborn in the Western Pure Land. Once, while passing through Suzhou, he intended to visit his patron Wang Jingshi. Upon arriving at a temple, he prostrated before the Buddha image, chanting the Buddha's name, and wept uncontrollably. At that time, a licentiate named Huang Zhong and a friend visited him. After sitting down, they asked: 'You believe in the Buddha and chant the Buddha's name, why are you so sincere?' Ma Bangliang said: 'It is difficult to obtain a human body, and it is difficult to encounter the true Dharma (Buddhist teachings). How can one not believe in the Buddha? How can one not be sincere in chanting the Buddha's name? The Buddha's Dharma benefits humans and devas (gods). If one does not plant good roots in past lives, one will doubt and slander for many lifetimes. Once one loses the human body, one will suffer immeasurable pain. Every time I think of this, it pierces my heart.' The two men said: 'You say it is difficult to obtain a human body, but everywhere we look, there are people. Are we three and the people around us not human beings?' It was midsummer at the time. Ma Bangliang waved his fan, and a swarm of flies scattered. He asked rhetorically: 'Are there more flies or more people?' The two men were bewildered for a long time. Ma Bangliang said: 'When I was still a student, I received the decree of the Supreme God to be in charge of the affairs of the Fifth Court of Yama (King of Hell). Every night, I sat in the hall, and the documents piled up like mountains. The three corpses of the deceased would confess the karmas created by their body, speech, and mind. The cases were judged according to the law. Out of a thousand or a hundred people, only one or two could avoid losing their human body. Moreover, the ultimate punishment in the human world is only death, but in the underworld, the suffering is so extreme that one dies, and after death, one is reborn. One creates karma in this way, and one receives retribution in this way, with absolutely no possibility of mitigation or aggravation. Only those who believe in the Buddha and chant the Buddha's name and are reborn in the Pure Land will not fall into hell. Therefore, how can one not believe in the Buddha? How can one not be sincere in chanting the Buddha's name?' He then said that there were two rooms to the west of the Fifth Court, where Yunqi (Master Lianchi) and Zibo (Master Zhenke) were enshrined, and the incense offerings to Master Yunqi were especially abundant. Later, he received the recommendation for the provincial examination, and the affairs he judged gradually decreased until he resigned from his official position. The two men were terrified upon hearing this and told the story to the people in their village. (From 'Pure Land Morning Bell - A Record of the Living Yama')
Xu Chengmin,
His given name was Kun, and his childhood name was...
佛舍。江南太倉人。父驥生。縣學生。成民為人長者長齋奉佛。年十八。當崇禎六年六月十二日。夜夢被帝召至忉利天。敕示夙世因緣。命攝第五殿閻羅王事百日。自此每夜坐堂中。作呼叱聲。若官府決獄狀。驥生起而瞷之。見一王者南面坐。鬼判獄卒猙獰旁列。則大驚諦視之。而王者乃成民也。遲明詢其故。成民以實告。即令移居寺中。諸昆弟及遠近好事者多攜筆札伏壁後記其判語。得九十餘條。決斷精嚴。見者身毛為豎。成民嘗自言。冥中罪囚合四天下。動以萬計。除付所司分治外。其親鞫者猶夕以千計。獄有十八。刑分萬條。塞耳呼號。舉目愁慘。諸佛菩薩及歷代祖師時來救拔。然非宿有善根者。雖面與開示惛然不知。惟七月之望為佛歡喜日。普天下盡演瑜伽施食法。大士親領眾囚赴食。法力所屆諸罪末減。過此則與人世遠隔矣。是歲七月望夕。成民謂獄官曰。好勸眾囚各稱阿彌陀佛。能稱阿彌陀佛一聲者。合獄都出罪。其不能者。但令持佛字。復詔四門各樹一牌。庭中樹三十六幡。各各大書阿彌陀佛以示眾囚。復詔眾囚前各書佛字于胸。而命之曰念之念之。慎莫忘佛。佛在爾心。今告爾等。或有惡鬼銅狗犯爾。刀劍刺爾。自火逼爾。爾但稱佛名。一切銷滅。蓮花現前。我若誑爾。與爾同罪。成民自受事後。偶
言生死事輒驗。自以徐氏先世有負罪縶獄者。率諸宗黨禮梁皇懺。週而復始得末減乃已。頃之至九月十四日成民上表謝事。於是修持益力。日誦準提咒迴向凈土以終其身其。判語二集。里人揚時泰．崑山戴袞序之。名曰活閻羅斷案。刻行於世(活閻羅斷案)。
知歸子曰。予讀文昌化書言。張孝仲日應世務。夜治幽冥。以為異。及觀馬邦良．徐成民事。乃知其事世多有之。觀二人所言。善惡報應理有固然。無足怪者。詩云。視爾夢夢。我心慘慘。又云。胡不相畏。不畏於天。嗚呼。可不念哉。
汪大紳云。為甚要念佛。要腔子里光明故也。腔子里香凈故也。一分光明得唸佛一分力。一分香凈得唸佛一分力。到得滿腔子光明。滿腔子香凈。這便是極樂世界。如今人要長要短。弄得腔子里又黑又臭。若到得滿腔子黑臭。這便是地獄。佛也救他不得。 卍新續藏第 88 冊 No. 1646 居士傳
居士傳五十一
蔡劉三黃傳
蔡維立
名懋德。蘇州崑山人。祖母沈氏修凈業。一日遍謝諸親鄰。無疾而逝。臨終唸佛聲不絕也。父允忠。為人慈善。有節概。持佛戒。維立母徐氏。長齋六十年。年七十餘忽識字。日誦金剛經。維立少好陽明王子之書。萬曆四十七年成進士。授杭州
【現代漢語翻譯】 現代漢語譯本：他預言生死之事常常應驗。他認為徐氏先輩有負罪被囚禁在監獄中的人，於是帶領宗族親友禮拜《梁皇懺》（Liang Huang Chan，一部佛教懺悔文）。一遍又一遍地禮拜，直到災禍減輕才停止。不久到了萬曆（Wanli）年間九月十四日（1619 公元），徐成民（Xu Chengmin）上表辭官。於是他更加努力地修行，每天誦持準提咒（Zhun Ti mantra，一種佛教咒語），迴向凈土，直到去世。他的判語被編成兩集，由里人揚時泰（Yang Shitai）和崑山戴袞（Dai Gun）作序，名為《活閻羅斷案》，刊行於世。
知歸子（Zhigui Zi，作者的法號）說：我讀文昌化書，書中說張孝仲（Zhang Xiaozhong）白天處理世俗事務，夜晚治理陰間事務，我認為很奇異。等到我看到馬邦良（Ma Bangliang）和徐成民的事蹟，才知道這種事情世上有很多。看這二人所說，善惡報應的道理是必然存在的，沒有什麼可奇怪的。《詩經》說：『看著你們昏昧的樣子，我心裡感到悲傷。』又說：『為什麼不互相敬畏呢？不敬畏上天。』唉！能不警醒嗎？
汪大紳（Wang Dashen）說：為什麼要念佛？爲了讓心中光明。爲了讓心中香潔。一分光明，得唸佛一分力。一分香潔，得唸佛一分力。等到滿心光明，滿心香潔，這就是極樂世界。現在人想要長壽，卻弄得心中又黑又臭。如果到了滿心黑臭，這就是地獄。佛也救不了他。
居士傳五十一
蔡劉三黃傳
蔡維立（Cai Weili）
名懋德（Maode），蘇州崑山人。祖母沈氏（Shen Shi）修習凈土法門。一天，她遍謝各位親戚鄰居，無疾而終。臨終時念佛的聲音不絕於耳。父親允忠（Yunzhong），為人慈善，有節操，持守佛戒。蔡維立的母親徐氏（Xu Shi），長期吃齋六十年，七十多歲時忽然識字，每天誦讀《金剛經》（Diamond Sutra）。蔡維立年輕時喜歡陽明王守仁（Wang Shouren）的書。萬曆四十七年（1619 公元）考中進士，被授予杭州的官職。
【English Translation】 English version: He often accurately predicted matters of life and death. Believing that his ancestor from the Xu family had been imprisoned for a crime, he led his relatives and clan members in performing the Liang Huang Repentance Ceremony (Liang Huang Chan, a Buddhist repentance text). They performed it repeatedly until the misfortune was lessened. Soon after, on the fourteenth day of the ninth month of the Wanli (1619 AD) era, Xu Chengmin submitted a memorial to resign from his official position. Thereupon, he practiced even more diligently, daily reciting the Zhun Ti mantra (Zhun Ti mantra, a Buddhist mantra), dedicating the merit to the Pure Land until his death. His judgments were compiled into two volumes, with prefaces written by Yang Shitai from his village and Dai Gun from Kunshan, titled 'Living Yama's Judgments,' which was published and circulated.
Zhigui Zi (Zhigui Zi, the author's Dharma name) said: I read the Book of Transformation of Wenchang, which said that Zhang Xiaozhong handled worldly affairs during the day and governed the underworld at night, which I found strange. After observing the deeds of Ma Bangliang and Xu Chengmin, I realized that such things are common in the world. Observing what these two men said, the principle of karmic retribution for good and evil is inevitable and nothing to be surprised about. The Book of Poetry says, 'Looking at your muddled appearance, my heart feels sad.' It also says, 'Why do you not fear each other? You do not fear Heaven.' Alas! Can we not be mindful?
Wang Dashen said: Why is it important to recite the Buddha's name? It is to make the heart bright. It is to make the heart fragrant and pure. One part of brightness gains one part of the power of reciting the Buddha's name. One part of fragrance and purity gains one part of the power of reciting the Buddha's name. When the entire heart is full of brightness and the entire heart is full of fragrance and purity, that is the Pure Land of Ultimate Bliss. Nowadays, people want longevity, but they make their hearts dark and foul. If the entire heart becomes dark and foul, that is hell. Even the Buddha cannot save them.
Biographies of Lay Buddhists, Fifty-One
Biographies of Cai, Liu, San, and Huang
Cai Weili
His given name was Maode, and he was from Kunshan, Suzhou. His grandmother, Shen Shi, practiced the Pure Land Dharma. One day, she bid farewell to all her relatives and neighbors and passed away without illness. The sound of her reciting the Buddha's name never ceased until her death. His father, Yunzhong, was kind, virtuous, and upheld the Buddhist precepts. Cai Weili's mother, Xu Shi, observed a vegetarian diet for sixty years. When she was over seventy years old, she suddenly became literate and recited the Diamond Sutra (Diamond Sutra) daily. Cai Weili was fond of the books of Wang Shouren of Yangming when he was young. In the forty-seventh year of Wanli (1619 AD), he passed the imperial examination and was appointed as an official in Hangzhou.
推官。尋遷禮部主事。崇禎初由主客郎中出為江西提學副使。發明良知之學。尤致嚴善利之間。作聖門律令繩切學者。遷浙江右參政。分守嘉湖。以母憂去官。家居往來鄧尉。參三峰藏公有省。作三頓棒頌曰。原來佛法無多子。三頓三拳已較多。悟去即今便一掌。錯向高安參老婆。嘗與金正希．黃元公．錢啟忠．蕭士瑋諸賢訂為密社。究竟大事。每言修行人多怕去後黑漫漫地。不知現前黑漫漫地更苦。盡說生死事大。不知現前剎那生生死死更切。此際重關一擊。如何下手。聞者竦然。服除。起井陘兵備道。歷調寧遠濟南。崇禎十四年擢山西巡撫。維立居官清苦。能知人。曲盡其用。習於用兵。屢平劇盜。在帝前論治。以大學為先。曰。自儒者心學不明。執一自是。多陷於偏黨。不知有大中至正之道。此亂之所由興也。其將之山西也。帝問何以治盜。對曰。盜之起。皆由民窮。臣任撫綏。當使窮民有飯吃耳。然愛民先察吏。察吏莫先臣自察。愿正己率屬俾民不為盜。而臣無可見之功。不願殺害百姓以成一己之名。在官時與侄方暹書。勉其學道曰。吾侄經歷大變。備嘗諸苦。於此中要得個翻身吐氣法。便步步是真道場。著著是斬魔寶劍矣。即今眼界漸開。胸次漸闊。諸苦中自有安身立命處。若捧住琉璃瓶。坐定安樂窩中。
轉動不得。亦是苦趣。侄于勞倦乍息時。庭除閑步時。五更枕上才覺時。𨺗然猛醒。當了了自知。非可與他人道也。我於三十歲后粗知信向。只未經大爐錘鍛鍊。生死場中未能直入橫出。然借諸苦境為吾道場。蓋亦步步不敢放過耳。此中分猷更無人獨力支撐。更苦功名久置度外。死生亦復瞭然。惟恐有誤疆事。仰負聖明。如何如何。然一死自誓。則吾末後一著也。十六年流賊陷陜西。惟立帥三千兵拒賊河上。三敗之。而賊復自西安破榆林。逼太原。晉王手書召之還。賊遂渡河陷平陽。攻太原。惟立誓眾死守。巡按御史汪宗友劾惟立不當歸太原。遂解職聽勘。或謂惟立曰。事急矣。委之可也。曰不可。曰移鎮候代可乎。曰不可。賊使使招之降。斬其頭懸于城上。賊薄城御之。所殺甚眾。城陷。北向再拜。出遺表付使者。至三立祠自縊死。福王時追諡忠襄(明文偶鈔．三峰燈史．忠襄逸稿)。
劉長倩
名道貞。一名濟斌。四川邛州人。少通經術舉于鄉。一日過岳祠。見六祖壇經有所發。遂信向宗門。已而疊遭憂患。一意參禪。以大慧中峰二錄為指南。恒自逼迫。每到言語道斷心行處滅。眼前如銀山鐵壁。愈不放舍。如是者十八年。崇禎四年下第南遊。抵南京。遇一僧從杭州安隱寺來。得三峰藏公語錄。讀之
【現代漢語翻譯】 現代漢語譯本 轉動不得，這也是苦難的境地。侄兒我在勞累疲倦剛剛休息的時候，在庭院臺階悠閑散步的時候，五更時分在枕頭上剛剛感覺到睡意的時候，突然猛然醒悟，應當清清楚楚地自己明白，這是無法與他人訴說的。我三十歲之後才大致知道信仰的方向，只是沒有經過大熔爐的鍛鍊，在生死關頭不能直接進入，橫向出來。然而藉助各種困苦的境地作為我的道場，大概也是每一步都不敢放過啊。這裡面分憂的人更沒有，獨自支撐，更加苦於功名長期被我置之度外，對於生死也已經瞭然於心。只是擔心會耽誤邊疆大事，辜負皇上的聖明，該怎麼辦啊！然而以一死來發誓，這就是我最後的一招了。崇禎十六年（1643年），流寇攻陷陜西，只有立率領三千兵力在黃河上抵抗賊寇，三次打敗他們。但是賊寇又從西安攻破榆林，逼近太原。晉王親筆寫信召他回去。賊寇於是渡過黃河攻陷平陽，進攻太原。惟立率領眾人發誓死守。巡按御史汪宗友彈劾惟立不應該回到太原，於是解除他的職務聽候查辦。有人對惟立說：『事情緊急了，委任別人可以吧？』惟立說：『不可以。』又說：『調到其他鎮守地等待接替的人可以嗎？』惟立說：『不可以。』賊寇派使者招降他，惟立斬殺了使者的頭顱懸掛在城上。賊寇逼近城池，惟立率眾抵抗，殺傷很多賊寇。城池被攻陷，惟立向北再拜，寫下遺表交給使者，到三立祠自縊而死。福王時期追諡他為忠襄。
劉長倩
名道貞，一名濟斌，四川邛州人。年輕時精通經書，被鄉里推薦。一天經過岳祠，看到《六祖壇經》有所啓發，於是信奉禪宗。不久接連遭遇憂患，一心參禪，以大慧宗杲（1089年-1163年）和高峰原妙（1238年-1295年）的語錄作為指南，經常逼迫自己。每當達到言語無法表達，心念無法行動的境地，眼前如同銀山鐵壁，更加不肯放棄。像這樣過了十八年。崇禎四年（1631年）科舉考試失敗后南遊，到達南京，遇到一個僧人從杭州安隱寺來，得到了三峰藏公的語錄，讀了之後。
【English Translation】 English version I cannot turn away from it. It is also a realm of suffering. When I, your nephew, have just rested from fatigue, when I am strolling leisurely in the courtyard, when I have just felt sleepiness on my pillow in the fifth watch, I suddenly awaken with a start, and I should clearly understand it myself. This cannot be told to others. After the age of thirty, I roughly knew the direction of faith, but I have not been tempered by a great furnace, and I cannot directly enter and exit the arena of life and death. However, I use all kinds of difficult situations as my dojo, and I dare not let go of every step. There is no one here to share my worries and support me alone. It is even more painful that I have long put fame and fortune aside, and I am also clear about life and death. I am only afraid of delaying important border affairs and failing the emperor's wisdom. What should I do! However, I swear with death, and this is my last resort. In the sixteenth year of Chongzhen (1643), the rebel bandits captured Shaanxi. Only Wei Li led three thousand soldiers to resist the bandits on the Yellow River and defeated them three times. However, the bandits broke through Yulin from Xi'an and approached Taiyuan. Prince Jin wrote a letter to summon him back. The bandits then crossed the Yellow River and captured Pingyang, attacking Taiyuan. Wei Li led the people to swear to defend to the death. Wang Zongyou, the inspecting censor, impeached Wei Li for not returning to Taiyuan, so he was dismissed from his post to await investigation. Someone said to Wei Li, 'The situation is urgent, can we entrust it to someone else?' Wei Li said, 'No.' He also said, 'Is it possible to transfer to another garrison and wait for a replacement?' Wei Li said, 'No.' The bandits sent an envoy to persuade him to surrender. Wei Li beheaded the envoy and hung his head on the city wall. The bandits approached the city, and Wei Li led the people to resist, killing many bandits. The city was captured. Wei Li bowed twice to the north, wrote a memorial and handed it to the envoy, and hanged himself at the Sanli Temple. During the reign of Prince Fu, he was posthumously named Zhongxiang.
Liu Changqian
His name was Daozhen, also known as Jibin, and he was from Qiongzhou, Sichuan. He was well-versed in scriptures in his youth and was recommended by his village. One day, he passed by the Yue Temple and was inspired by the Sixth Patriarch's Platform Sutra, so he believed in Zen Buddhism. Soon after, he encountered successive misfortunes and devoted himself to Zen practice, using the recorded sayings of Dahui Zonggao (1089-1163) and Gaofeng Yuanmiao (1238-1295) as his guide, constantly pushing himself. Whenever he reached the point where words could not express and thoughts could not act, his eyes were like silver mountains and iron walls, and he refused to give up even more. He spent eighteen years like this. In the fourth year of Chongzhen (1631), after failing the imperial examination, he traveled south and arrived in Nanjing, where he met a monk from Anyin Temple in Hangzhou, who obtained the recorded sayings of Sanfeng Zanggong. After reading it.
嘆曰。何意末世遇此法寶。亟趨吳門謁頂目徹公。問石乘公。二公皆三峰之門人也。參竹篦子話。疑情奮發。歷七十餘日終不契。后參三峰。于鄧尉山中結制度夏。轉益迷悶。一日大樹證公自虞山來。往叩之。忽于言下心地豁然。述偈曰。妙喜老人。無風起浪。咄哉三峰。添鹽合醬。跳出雲門觸背關。夜懸明月青天上。三峰命之入室。問不得有語不得無語。長倩撫掌一下。三峰曰速道。長倩大聲曰。黃鶴樓前鸚鵡洲。三峰曰未在。長倩以手掣竹篦于地禮拜而出。次日三峰舉句中無意。意在句中語。長倩茫然。三峰云。豈不聞不疑言句是為大病。此後不惟參古人意旨。即自己下語意旨亦須透徹。方得受用。長倩乃更加䇿發。久之偶舉古德語。忽悟句中意旨。方明柏樹子．𨍏轢鉆．新婦騎驢阿家牽等句。三峰曰。且喜居士會得一句子也。已而看有無句公案。于樹倒藤枯呵呵大笑。更無下手處。三峰屢詰之曰。非不更有進處。意必於此契證一番耳。三峰曰。子已悟得一句。便知根本智矣。若其中差別難明。迫欲契證。無有是處。日久溫研證入無心三昧。自然入佛入魔。生死自由也。長倩爽然。後於百丈再參德山托缽臨濟元要等語。深悟旨趣。乃辭去。三峰書法語並拄杖授之。有問如何是佛法的的大意。曰淮安城外兩水交流。
【現代漢語翻譯】 嘆息道：『為何末法時代能遇到這樣的法寶？』 立即前往吳門拜見頂目徹公，詢問石乘公。這兩位都是三峰禪師的門人。參究『竹篦子』話頭，疑情涌發，經歷了七十多天始終不能領悟。後來參拜三峰禪師，在鄧尉山中結夏安居，反而更加迷惑。一天，大樹證公從虞山來，前去請教他，忽然在言語之下心地豁然開朗。於是說偈語道：『妙喜老人（指宋代禪宗大師大慧宗杲），無風也要掀起波浪。可笑三峰禪師，添鹽還要加醬。跳出雲門（禪宗祖師雲門文偃）的觸背關，明月高懸在青天上。』 三峰禪師命他入室，問：『不得有語，不得無語。』 長倩拍掌一下。三峰禪師說：『快說！』 長倩大聲說：『黃鶴樓前鸚鵡洲。』 三峰禪師說：『還未到。』 長倩用手將竹篦子扔在地上，禮拜而出。第二天，三峰禪師舉『句中無意，意在句中』的話頭。長倩茫然不解。三峰禪師說：『豈不聞「不疑言句是為大病」？此後不惟參古人意旨，即自己下語意旨亦須透徹，方得受用。』 長倩於是更加努力參究。很久之後，偶然提起古德的語句，忽然領悟了句中的意旨，這才明白『柏樹子』、『𨍏轢鉆』、『新婦騎驢阿家牽』等句的含義。三峰禪師說：『可喜居士會得一句子也。』 不久之後，看『有無句』公案，于『樹倒藤枯』處呵呵大笑，更無下手處。三峰禪師屢次詰問他說：『難道不應該更有進步嗎？ 必定要於此契證一番才行。』 三峰禪師說：『你已經悟得一句，便知根本智了。若其中差別難明，迫切想要契證，是沒有辦法的。日久溫習研究，證入無心三昧，自然入佛入魔，生死自由也。』 長倩這才爽然明白。後來在百丈山再次參究德山（唐代禪師德山宣鑒）托缽、臨濟（唐代禪師臨濟義玄）元要等語，深刻領悟了其中的旨趣，於是辭別而去。三峰禪師書寫法語，並將拄杖授予他。有人問：『如何是佛法的大意？』 回答說：『淮安城外兩水交流。』 現代漢語譯本嘆道：『為何末法時代能遇到這樣的法寶？』 立即前往吳門拜見頂目徹公，詢問石乘公。這兩位都是三峰禪師的門人。參究『竹篦子』話頭，疑情涌發，經歷了七十多天始終不能領悟。後來參拜三峰禪師，在鄧尉山中結夏安居，反而更加迷惑。一天，大樹證公從虞山來，前去請教他，忽然在言語之下心地豁然開朗。於是說偈語道：『妙喜老人（指宋代禪宗大師大慧宗杲），無風也要掀起波浪。可笑三峰禪師，添鹽還要加醬。跳出雲門（禪宗祖師雲門文偃）的觸背關，明月高懸在青天上。』 三峰禪師命他入室，問：『不得有語，不得無語。』 長倩拍掌一下。三峰禪師說：『快說！』 長倩大聲說：『黃鶴樓前鸚鵡洲。』 三峰禪師說：『還未到。』 長倩用手將竹篦子扔在地上，禮拜而出。第二天，三峰禪師舉『句中無意，意在句中』的話頭。長倩茫然不解。三峰禪師說：『豈不聞「不疑言句是為大病」？此後不惟參古人意旨，即自己下語意旨亦須透徹，方得受用。』 長倩於是更加努力參究。很久之後，偶然提起古德的語句，忽然領悟了句中的意旨，這才明白『柏樹子』、『𨍏轢鉆』、『新婦騎驢阿家牽』等句的含義。三峰禪師說：『可喜居士會得一句子也。』 不久之後，看『有無句』公案，于『樹倒藤枯』處呵呵大笑，更無下手處。三峰禪師屢次詰問他說：『難道不應該更有進步嗎？ 必定要於此契證一番才行。』 三峰禪師說：『你已經悟得一句，便知根本智了。若其中差別難明，迫切想要契證，是沒有辦法的。日久溫習研究，證入無心三昧，自然入佛入魔，生死自由也。』 長倩這才爽然明白。後來在百丈山再次參究德山（唐代禪師德山宣鑒）托缽、臨濟（唐代禪師臨濟義玄）元要等語，深刻領悟了其中的旨趣，於是辭別而去。三峰禪師書寫法語，並將拄杖授予他。有人問：『如何是佛法的大意？』 回答說：『淮安城外兩水交流。』
【English Translation】 He sighed and said, 'Why is it that in this degenerate age I can encounter such a Dharma treasure?' He immediately went to Wumen to visit Dingmu Chegong and inquire about Shi Cheng Gong. Both of these were disciples of Master Sanfeng. He investigated the 'bamboo whisk' topic, and his doubts arose, but after more than seventy days he still could not understand. Later, he visited Master Sanfeng and settled down for the summer retreat in Dengwei Mountain, but he became even more confused. One day, Da Shu Zheng Gong came from Yushan, and he went to ask him for guidance. Suddenly, upon hearing his words, his mind became clear. He then spoke a verse: 'Old Man Miaoxi (referring to the Song Dynasty Chan master Dahui Zonggao), stirs up waves even when there is no wind. Ridiculous Master Sanfeng, adds soy sauce even when there is already salt. Jumping out of Yunmen's (Chan ancestor Yunmen Wenyan) touching-back barrier, the bright moon hangs high in the blue sky.' Master Sanfeng ordered him to enter the room and asked, 'You must not have words, and you must not be without words.' Changqian clapped his hands once. Master Sanfeng said, 'Speak quickly!' Changqian said loudly, 'Parrot Isle in front of Yellow Crane Tower.' Master Sanfeng said, 'Not yet.' Changqian threw the bamboo whisk on the ground with his hand, bowed, and left. The next day, Master Sanfeng raised the topic of 'There is no meaning in the sentence, the meaning is in the sentence.' Changqian was at a loss. Master Sanfeng said, 'Have you not heard that "not doubting words is a great illness"? From now on, not only must you investigate the meaning of the ancients, but you must also thoroughly understand the meaning of your own words in order to benefit from them.' Changqian then worked even harder to investigate. After a long time, he happened to mention the words of an ancient worthy, and suddenly he understood the meaning in the sentence. Only then did he understand the meaning of the phrases 'cypress tree,' '𨍏轢鉆,' 'the new bride rides the donkey, the mother-in-law leads it,' and so on. Master Sanfeng said, 'It is gratifying that the layman has understood a sentence.' Soon after, he looked at the 'with or without sentence' koan, and laughed heartily at the 'tree falls, vine withers' place, with no place to start. Master Sanfeng repeatedly questioned him, saying, 'Shouldn't there be more progress? You must have some realization here.' Master Sanfeng said, 'You have already understood one sentence, and you already know the fundamental wisdom. If the differences within it are difficult to understand and you urgently want to realize them, there is no way. With long-term study and research, entering the samadhi of no-mind, you will naturally enter Buddhahood or demonhood, and be free in life and death.' Only then did Changqian understand clearly. Later, at Baizhang Mountain, he again investigated the words of Deshan (Tang Dynasty Chan master Deshan Xuanjian) carrying the alms bowl, Linji (Tang Dynasty Chan master Linji Yixuan) essential points, and so on, and deeply understood their meaning. Then he took his leave. Master Sanfeng wrote Dharma words and gave him his staff. Someone asked, 'What is the great meaning of the Buddha Dharma?' He replied, 'Outside the city of Huai'an, two rivers meet.' English version He sighed and said, 'Why is it that in this degenerate age I can encounter such a Dharma treasure?' He immediately went to Wumen to visit Dingmu Chegong and inquire about Shi Cheng Gong. Both of these were disciples of Master Sanfeng. He investigated the 'bamboo whisk' topic, and his doubts arose, but after more than seventy days he still could not understand. Later, he visited Master Sanfeng and settled down for the summer retreat in Dengwei Mountain, but he became even more confused. One day, Da Shu Zheng Gong came from Yushan, and he went to ask him for guidance. Suddenly, upon hearing his words, his mind became clear. He then spoke a verse: 'Old Man Miaoxi (referring to the Song Dynasty Chan master Dahui Zonggao), stirs up waves even when there is no wind. Ridiculous Master Sanfeng, adds soy sauce even when there is already salt. Jumping out of Yunmen's (Chan ancestor Yunmen Wenyan) touching-back barrier, the bright moon hangs high in the blue sky.' Master Sanfeng ordered him to enter the room and asked, 'You must not have words, and you must not be without words.' Changqian clapped his hands once. Master Sanfeng said, 'Speak quickly!' Changqian said loudly, 'Parrot Isle in front of Yellow Crane Tower.' Master Sanfeng said, 'Not yet.' Changqian threw the bamboo whisk on the ground with his hand, bowed, and left. The next day, Master Sanfeng raised the topic of 'There is no meaning in the sentence, the meaning is in the sentence.' Changqian was at a loss. Master Sanfeng said, 'Have you not heard that "not doubting words is a great illness"? From now on, not only must you investigate the meaning of the ancients, but you must also thoroughly understand the meaning of your own words in order to benefit from them.' Changqian then worked even harder to investigate. After a long time, he happened to mention the words of an ancient worthy, and suddenly he understood the meaning in the sentence. Only then did he understand the meaning of the phrases 'cypress tree,' '𨍏轢鉆,' 'the new bride rides the donkey, the mother-in-law leads it,' and so on. Master Sanfeng said, 'It is gratifying that the layman has understood a sentence.' Soon after, he looked at the 'with or without sentence' koan, and laughed heartily at the 'tree falls, vine withers' place, with no place to start. Master Sanfeng repeatedly questioned him, saying, 'Shouldn't there be more progress? You must have some realization here.' Master Sanfeng said, 'You have already understood one sentence, and you already know the fundamental wisdom. If the differences within it are difficult to understand and you urgently want to realize them, there is no way. With long-term study and research, entering the samadhi of no-mind, you will naturally enter Buddhahood or demonhood, and be free in life and death.' Only then did Changqian understand clearly. Later, at Baizhang Mountain, he again investigated the words of Deshan (Tang Dynasty Chan master Deshan Xuanjian) carrying the alms bowl, Linji (Tang Dynasty Chan master Linji Yixuan) essential points, and so on, and deeply understood their meaning. Then he took his leave. Master Sanfeng wrote Dharma words and gave him his staff. Someone asked, 'What is the great meaning of the Buddha Dharma?' He replied, 'Outside the city of Huai'an, two rivers meet.'
如何是轉身一句。曰滿船煙月下揚州。向上還有事也無。曰長干寺里千尋塔。夜半長明五色光。后歸邛州。張獻忠陷蜀。群議乞降。長倩曰。如何提筆寫得個降字。被執。席地坐罵不絕口。坐脫去。有問道錄行於世(三峰燈史)。
黃元公
名端伯。建昌新城人。崇禎元年進士。歷寧波杭州二府推官。廉辨有聲。以喪歸。篤志宗乘。遍參天童徑山三峰諸老師。最後師事壽昌經公。時明政不綱。元公數上書當路。言𡨥禍。不納。遂披剃入廬山。初謁壽昌。問百丈野狐公案。壽昌厲聲曰。總無干。至是夜坐開先寺。驀然有省。始識得壽昌用處。揚維節嘗從元公問經義。復書曰。依經解義三世佛冤。即清涼圭峰諸公猶未免作他家奴婢。看他過量大人呵佛罵祖。寧被古人語脈轉哉。我為法王。於法自在。獅音吼處。裂破山河。豈有義路可尋覓乎。已而南京立福王。大學士姜曰廣薦起之。授儀制主事。我兵下南京。元公方寓能仁寺。榜其名于門。遂被逮。大帥者元公同年友。諭降不從。欲以善知識禮全之。亦不許。居獄中。作明夷錄以見志。既大帥復遣騎諭降。不從。乃引出通濟門外。過水草亭。元公北面叩頭坐。受戮顏色不變。行刑者憚之。舉刃輒手顫墮其刀。易卒亦如之。元公厲聲曰。何不刺我心。刺其心乃死
。先是元公自號海岸道人。鐫石印佩之。及再出。磨去。更鐫忠孝廉節四字。南京城守時作詩曰。巍巍不動寰中主。一座堅城似鐵山。刀鋸在前無怯志。只緣勘破死生關。臨死又作偈曰。覿面絕商量。獨露金剛王。若問安身處。刀山是道場。已而大帥給傳護元公柩歸新城門下。士葬之於忠孝橋側。初元公母李孺人。賢明仁慈。信樂佛法。晚歲誦金剛經．地藏經日䖍。一夕夢趺坐山巔。佛光照身。覺謂元公曰。西方之期至矣。無何示微疾唸佛而逝。而元公之妾范氏者。免喪后剃染入麻姑山老焉(明史．建昌志．新城志．瑤光閣集．蒿庵集)。
黃介子
名毓祺。常州江陰人。崇禎中以諸生貢太學。好與禪門諸老宿游。依天童密雲禪師最久。默契法源。得密雲印可。授以衲衣。國變后。同縣人張大圓棄官歸。約介子俱隱。結白社為終老計。介子不可。曰不舉事何以報國。不授命何以成人。我師下江東江。陰典史陳明遇等起兵城守。介子與門人徐趨集眾行塘應之。城陷逸去。已而事露見執。當事者欲輕其罪以盜論。介子不可曰。毓祺豈為盜者。將刑。其門人告之期。作絕命詞。遂取襲衣自斂趺坐而化。子晞亦繫獄。晞妻周氏當沒官。自縊不死。絕粒數日者再不死。赴水不死。再吞金不死。自刎不死。終自縊而死
【現代漢語翻譯】 現代漢語譯本： 起初，元公自稱為海岸道人，並雕刻了一枚刻有此名的石印佩戴。等到再次出仕時，他磨去了『海岸道人』的字樣，改刻『忠孝廉節』四個字。在南京擔任城守時，他作詩說：『巍巍不動寰中主，一座堅城似鐵山。刀鋸在前無怯志，只緣勘破死生關。』臨死前又作偈語說：『覿面絕商量，獨露金剛王。若問安身處，刀山是道場。』不久，大帥派人護送元公的靈柩回到新城門下，士人將他安葬在忠孝橋旁。當初，元公的母親李孺人，賢明仁慈，信奉佛法，晚年每日虔誠誦讀《金剛經》、《地藏經》。一天晚上，她夢見自己趺坐在山巔，佛光照耀全身。醒來后，她對元公說：『往生西方的日子快到了。』不久，她略感不適，唸佛而逝。而元公的妾室范氏，在免除喪期后剃髮出家，隱居在麻姑山終老。（出自《明史》、《建昌志》、《新城志》、《瑤光閣集》、《蒿庵集》）
黃介子
名毓祺，是常州江陰人。崇禎年間（1628-1644）以諸生的身份進入太學。喜歡與禪門的各位老修行交往，依止天童密雲禪師的時間最長，默默地契合法源，得到密雲禪師的印可，並授予他衲衣。明朝滅亡后，同縣人張大圓棄官歸隱，邀請介子一同隱居，結成白社作為終老的打算。介子不同意，說：『不舉事如何報效國家？不獻出生命如何成就仁義？』他的師父下江東后，江陰典史陳明遇等人起兵守城，介子與門人徐趨聚集眾人前往行塘響應。城池陷落後逃離。不久事情敗露被抓捕。有關官員想減輕他的罪行，以盜賊論處。介子不同意，說：『毓祺難道是盜賊嗎？』臨刑時，他的門人告訴他行刑的日期，他作了絕命詞，於是取出僧衣自己穿戴整齊，趺坐而化。他的兒子黃晞也被關入監獄。黃晞的妻子周氏應當被沒入官府，她自縊沒有死，絕食數日也沒有死，跳水沒有死，再次吞金也沒有死，用刀自刎也沒有死，最終自縊而死。
【English Translation】 English version: Initially, Yuan Gong styled himself as Coast Daoist (海岸道人, Coastal Daoist), and had a stone seal engraved with this name, which he wore. When he re-entered officialdom, he ground off the inscription and re-engraved it with the four characters 'Loyalty, Filial Piety, Integrity, and Virtue' (忠孝廉節, Zhong, Xiao, Lian, Jie). While serving as the city defender of Nanjing, he composed a poem saying: 'Majestically unmoving, the lord of the world; a solid city like an iron mountain. With blades and saws before me, I have no fear; only because I have seen through the gate of life and death.' Before his death, he composed a verse saying: 'Directly facing, no room for discussion; the Vajra King (金剛王, Diamond King) is revealed alone. If you ask where to settle the body, the mountain of knives is the place of enlightenment.' Soon after, the general sent someone to escort Yuan Gong's coffin back to the gate of Xincheng, and the scholars buried him beside the Zhongxiao Bridge (忠孝橋, Loyalty and Filial Piety Bridge). Initially, Yuan Gong's mother, Madam Li, was virtuous, wise, and benevolent, and believed in Buddhism. In her later years, she devoutly recited the Diamond Sutra (金剛經, Vajra Prajna Paramita Sutra) and the Earth Store Sutra (地藏經, Ksitigarbha Sutra) daily. One night, she dreamed of sitting in the lotus position on a mountain peak, with Buddha's light shining on her body. Upon waking, she said to Yuan Gong, 'The time to be reborn in the West (西方, Western Pure Land) is near.' Soon after, she felt slightly unwell and passed away while reciting the Buddha's name. As for Yuan Gong's concubine, Madam Fan, after the mourning period, she shaved her head and became a nun, living in seclusion on Magu Mountain (麻姑山, Magu Mountain) until her death. (From 'History of the Ming Dynasty,' 'Gazetteer of Jianchang,' 'Gazetteer of Xincheng,' 'Collection of Yaoguang Pavilion,' 'Collection of Hao'an')
Huang Jiezi
Named Yuqi, he was a native of Jiangyin, Changzhou. During the Chongzhen era (1628-1644) , he entered the Imperial Academy as a student. He enjoyed associating with the elder practitioners of the Chan school, and stayed with Chan Master Miyun of Tiantong Temple (天童密雲禪師, Tiantong Miyun Chanshi) for the longest time. He silently aligned with the source of the Dharma, received the approval of Miyun, and was given a monastic robe. After the fall of the Ming Dynasty, Zhang Dayuan, a fellow townsman, abandoned his official post and returned to seclusion, inviting Jiezi to join him in seclusion and form the White Society (白社, White Society) as a plan for their old age. Jiezi refused, saying, 'How can we repay the country if we do not take action? How can we achieve benevolence if we do not give our lives?' After his teacher went down to Jiangdong, Chen Mingyu, the magistrate of Jiangyin, and others raised troops to defend the city. Jiezi and his disciple Xu gathered people and went to Xingtang to respond. After the city fell, he escaped. Soon after, the matter was exposed and he was arrested. The officials wanted to reduce his crime by treating him as a thief. Jiezi refused, saying, 'How could Yuqi be a thief?' When he was about to be executed, his disciple told him the date of the execution. He composed a farewell poem, then took out his monastic robe, dressed himself neatly, and sat in the lotus position and passed away. His son, Huang Xi, was also imprisoned. Huang Xi's wife, Madam Zhou, was to be confiscated into the government. She hanged herself but did not die, fasted for several days but did not die, jumped into the water but did not die, swallowed gold again but did not die, and cut her throat but did not die. Finally, she hanged herself and died.
。晞之姊寒輝庵主。言周氏嘗宿庵中。夜深經行琉璃燈下。顧盻英毅絕無女子態。真法器也。晞既被系。週日誦大悲心咒。至死神氣不亂。澹歸道人曰。文信國吞腦子不死。絕食不死。卒死於柴市。三死耳。而周乃八死。嗚呼雄哉(明史．余學集．明文偶鈔)。
黃蘊生
名淳耀。蘇州嘉定人。父中年無子。日誦觀音經。一夕夢大士抱一兒與之曰。念汝勤苦誦經。尋得一好秀才與汝。已而生蘊生。早歲為諸生。蘊袍糲食研索遺經。以名節自勵。著自鑒錄。晝所行事及念慮純雜。夜必書之。同縣諸生唐昌全有道行。能以乩降神呂真人感而憑焉。其所言出入仙佛。蘊生聞而信樂之。與弟淵耀。友陳俶侯．元演．元潔．夏云蛟等十餘人俱往問法。惠云地菩薩者。生宋仁宗。時年二十。棄家入金粟山從師學道。參究精猛。卒證道果。時與呂真人同降。或問禪宗差別。菩薩示曰。大道一門。不留權識。本無宗教。安有分別。吾佛出世。哀憫眾生。執心不破。自伐其根。故用止啼。權流言句。有本非真。無亦非實。兩義破除。一中為的。佛氏真源。超乎道德。癡人索夢。尋蹤肖跡。故下刬除。權機各出。總斷習心。歸於不習。不習者良。習者是賊。同出見聞。聖狂不一。本性天良。物必有則。仿古摹今。精神自失。不
【現代漢語翻譯】 現代漢語譯本： 晞之姊姊是寒輝庵的庵主。她說周氏曾經在庵中住宿，夜深時在琉璃燈下經行，顧盼之間英姿勃勃，完全沒有女子的姿態，真是個有佛法慧根的人啊。晞被關押后，周氏每日誦唸大悲心咒，直到臨死時神色都不慌亂。澹歸道人說，文天祥（1236年-1283）吞食腦子沒有死，絕食也沒有死，最終死在柴市，這算是三次死難了。而周氏經歷了八次死難，真是可歌可泣啊！（《明史．余學集．明文偶鈔》）。
黃蘊生
名淳耀，是蘇州嘉定人。他的父親中年沒有兒子，每日誦唸觀音經。一天晚上夢見觀音大士抱著一個嬰兒給他，說：『念你勤苦誦經，尋得一個好秀才給你。』不久就生下了蘊生。他早年是諸生，穿著粗布衣袍，吃著粗糧，研究古代經典，以名節來勉勵自己。他著有《自鑒錄》，記錄白天所做的事情以及純正或雜亂的念頭，晚上必定寫下來。同縣的諸生唐昌全有道行，能夠用扶乩請來呂洞賓（約796年-約916）真人降臨，他所說的話出入于仙佛之間。蘊生聽了之後非常信服和喜悅，與弟弟淵耀，朋友陳俶侯、元演、元潔、夏云蛟等十餘人一同前往請教。惠云地菩薩，是宋仁宗（1010年-1063）時的人，二十歲時，捨棄家庭進入金粟山跟隨師父學道，參究精進勇猛，最終證得道果。當時與呂真人一同降臨。有人問禪宗的差別，菩薩開示說：『大道只有一個門，不留下任何權宜之識。本來就沒有宗教，哪裡有什麼分別？我佛出世，哀憐憫眾生，執著的心不破除，就是自己砍伐自己的根。所以用止啼的方便，權且流傳一些言句，有並非真，無也並非實。兩方面的意義都破除，一中才是真實的。佛氏的真源，超越了道德。癡人索求夢境，尋找軌跡和模仿。所以要徹底剷除，權宜之機各自顯現，總要斷除習氣之心，歸於不習。不習才是好的，習就是賊。同樣是見聞，聖人和狂人的境界卻不一樣。本性天良，萬物必定有其法則。模仿古代和現在，精神自然喪失。不』
【English Translation】 English version: Xi's sister was the abbess of Han Hui Nunnery. She said that Zhou once stayed in the nunnery, and at night, while walking under the crystal lamp, her gaze and demeanor were heroic and resolute, showing no feminine traits at all. She was truly a vessel of Dharma. After Xi was imprisoned, Zhou recited the Great Compassion Mantra every day, and her composure remained undisturbed until her death. Taoist Dan Gui said that Wen Tianxiang (1236-1283) did not die from swallowing his brain, nor from starvation, but eventually died in the marketplace, which counts as three deaths. But Zhou experienced eight deaths, truly heroic! (From 'Ming History, Yu Xue Collection, Ming Dynasty Anecdotes').
Huang Yun-sheng
His given name was Chun-yao, and he was from Jiading, Suzhou. His father had no son in middle age and recited the Guanyin Sutra daily. One night, he dreamed that the Bodhisattva Guanyin was holding a baby and giving it to him, saying, 'Because you diligently recite the scriptures, I have found a good scholar for you.' Soon after, Yun-sheng was born. In his early years, he was a student, wearing coarse robes and eating simple food, studying ancient classics, and encouraging himself with integrity. He wrote 'Zi Jian Lu' (Self-Reflection Records), recording his daily actions and pure or mixed thoughts, which he would write down every night. Tang Changquan, a fellow student from the same county, had spiritual practice and could invite the True Man Lü Dongbin (c. 796-c. 916) to descend through planchette writing. His words were related to both immortals and Buddhas. Yun-sheng heard this and believed and rejoiced in it. Together with his younger brother Yuan-yao, friends Chen Chu-hou, Yuan Yan, Yuan Jie, Xia Yun-jiao, and more than ten others, they went to ask for guidance. The Huaiyun Earth Bodhisattva was a person from the time of Emperor Renzong of Song (1010-1063). At the age of twenty, he abandoned his family and entered Jin Su Mountain to study the Dao under a teacher, diligently and vigorously investigating, and finally attained the fruit of enlightenment. At that time, he descended together with the True Man Lü. Someone asked about the differences in Zen Buddhism, and the Bodhisattva instructed, 'The Great Dao has only one gate, leaving no expedient knowledge. Originally, there is no religion, so where are there any distinctions? When I, the Buddha, appeared in the world, I pitied all sentient beings. If the clinging mind is not broken, it is like cutting one's own roots. Therefore, using the expedient of stopping a child's crying, temporarily circulating some words and phrases, existence is not true, and non-existence is not real either. When both meanings are broken, the one in the middle is the true one. The true source of Buddhism transcends morality. Foolish people seek dreams, searching for traces and imitating. Therefore, it must be completely eradicated, and expedient opportunities each appear, always cutting off the habitual mind, returning to non-habit. Non-habit is good, habit is a thief. The same is true of seeing and hearing, but the realms of sages and madmen are different. The original nature is good, and all things must have their rules. Imitating the ancient and the present, the spirit is naturally lost. Not'
急求心。自度何日。宗門昌教。無非革習。正令日新。自明則一。執此泥彼。何異生食。物肖化工。萬不得一。化工肖物。不謀而集。其故云何。至誠惟一。一則天全。隱微莫測。求此良方。莫如除識。識空性現。識在性窒。譬之夜人。空自謗日。亦猶求星。往而捫石。不見其真。惟辨其跡。性海靈光。反成六賊。一心不運。天地皆忒。吾不開宗。亦無教立。釋迦達摩。驢蹤馬跡。吾有一心。萬古不識。非不可識。無形可執。澗底泉聲。碧天朗日。可見可聞。孰睹孰執。有色有聲。無象無質。靈光周遍。一理不忒。子等求心。斷莫泥跡。佛氏真詮。不在行墨。一一歸心。魔說亦得。茍二於心。佛說亦失。破此佛魔。心心無惑。閱十年諸弟子匯先後訓辭為一書。名正教錄。陳俶將刻板行世。蘊生疑之曰。師以道教。道不在言。上品利根。超然言外。中根小品。反墮言中。況謗語之易興。致業因之反重。是欲度人而適成其罪也。俶曰。不然。予欲無言。猶有麟經之著。未嘗說字。今流大藏之文。故古人發魯壁而求書。歷鷲峰而譯典。況乎真靈伊邇。不煩負笈之勞。典誥在陳。具有叩鐘之樂。如愚可以默識。知二亦得承流。至於太陽懸燭。豈有目者弗明。時雨灑枯。豈祈年者罔戴。茍人心之不死。則此道之宜明。如其未挹真
源。反嗤異學。聞道大笑下士故常。彼則坐井之觀。吾則同胞之視而已。蘊生善其言。從之。蘊生自聞法后。默究向上事。益自刻厲。時與同事宣說佛法。友張子灝新持不殺戒。謂蘊生曰。子姑現老齋公身而說法可乎。蘊生喜為和蘇子瞻岐亭詩示之。詩曰。罟師貪得魚。不惜魚化汁。屠伯恬殺牛。不見牛眼濕。嗟彼殺業多。所以遭汝得。彼債既已償。汝憂差獨急。微性憐朱朱。愚仁赦鴨鴨。三品戒庖廚。百籩謝巾冪。獸炭與松明。入爐平等赤。像髓與韭菹。入喉平等白。深坐不橫參。大歡不洿幘。敢邀天公憐。庶免佛子泣。靜念古賢人。饑驅食常缺。今我余草蔬。猶堪饗嘉客。推此告同心。暴殄非雅集。其二曰。昔有愚小兒。垂死思肉汁。世人與彼同。談食口常濕。大罰方后隨。無肴汝猶得。胡然一晌甘。易此八難急。列柵囚雞豚。排簽戮鵝鴨。驅驅黑業中。何由發其冪。我喜周生廚。堆盤葵蓼赤。我念唐帝庖。剖蛤毫光白。為生雖有累。如僧但加幘。為帝茍推心。何異下車泣。所嗟願力微。不救世界缺。鸞刀啟烝嘗。折俎供賓客。大哉食時觀。觀彼諸苦集。崇禎十六年成進士。歸杜門不出。福王時諸進士悉授官。蘊生獨不起。南京破。我師至嘉定。士民共推前浙江右參政候峒曾為主。峒曾者元演元潔父也。蘊生與昌
全．云蛟等並嬰城固守。且一月大雨城陷。峒曾挈二子沉于池。蘊生入僧舍與淵耀相對縊。昌全．云蛟並死之。昌全妻亦從死。淵耀。字偉恭。諸生。好學敦行如其兄(明史．陶庵文集．正教錄)。
知歸子曰。自古忠孝之士。大都以白凈因現慈忍力。觸機遇緣。根種勃發。或入于仙。或歸於佛。各有由來。小生詹詹。橫滋謗議。責斄牛使執鼠。夸海若以灌河。豈有當焉。蔡劉諸先生俱現身儒門。皎然于生死之際。其入道之由不可誣也。經言。菩薩從初發心。精進不退。以不可說身命而為佈施。其諸先生之謂乎。
汪大紳云。蜻蜓許是好蜻蜓。飛來飛去不曾停。被我捉來摘卻兩邊翼。恰是一枚大鐵釘。即此一枚鐵釘。是真聖種。是真佛種。是真忠孝根種。此種人之所自具。只因喜歡飛來飛去。捨不得那雙翼。把一枚鐵釘弄壞了。諸公只是能捨。個個好似一枚大鐵釘也。 卍新續藏第 88 冊 No. 1646 居士傳
居士傳五十二
金正希熊魚山傳
金正希
名聲一。字子駿。湖南嘉魚人。少從父游于休寧家焉。初好陽明近溪之學。為文洞達原本。脫棄訓故。讀者往往駭之。年二十六學佛法。習靜古剎中。一日食茄而甘。遂長齋。其友程開祚就正希飯。怪其斷肉也。問
【現代漢語翻譯】 現代漢語譯本：全、云蛟等人率領軍民，依靠城池堅守。過了一個月，因為連降大雨，城池被攻陷。峒曾帶著兩個兒子一起沉入池塘而死。蘊生進入僧舍，與淵耀相對懸樑自盡。昌全、云蛟也都戰死。昌全的妻子也追隨他而死。淵耀，字偉恭，是讀書人，愛好學習，行為敦厚，就像他的哥哥一樣（出自《明史·陶庵文集·正教錄》）。
知歸子說：自古以來，忠孝之士，大多以清凈的因緣顯現慈悲忍辱的力量，遇到機會和緣分，善根萌發，或者進入仙道，或者歸於佛門，各有其由來。像我這樣淺薄的人，橫生誹謗和議論，責備斄牛去捕捉老鼠，誇耀海神來灌溉河流，哪裡有道理呢？蔡先生、劉先生等都以儒者的身份顯現於世，在生死關頭表現得清清楚楚，他們入道的因由是不可誣衊的。佛經上說，菩薩從最初發心，就精進不退，以不可計數的生命來佈施，說的就是這些先生們吧。
汪大紳說：蜻蜓或許是好蜻蜓，飛來飛去不曾停歇。被人捉來摘掉兩邊的翅膀，就像一枚大鐵釘。就是這枚鐵釘，是真正的聖賢種子，是真正的佛陀種子，是真正的忠孝根苗。這種種子是人本來就具備的，只因爲喜歡飛來飛去，捨不得那雙翅膀，就把一枚鐵釘弄壞了。各位如果能夠捨棄，個個都好像一枚大鐵釘一樣啊。 （出自《卍新續藏》第88冊 No. 1646 《居士傳》）
居士傳五十二
金正希熊魚山傳
金正希
名聲一，字子駿，湖南嘉魚人。年少時跟隨父親在休寧居住。起初喜歡陽明、近溪的學說，寫文章透徹明白，不沿用舊的訓詁，讀者往往感到驚訝。二十六歲時學習佛法，在古老的寺廟中靜修。有一天吃茄子覺得味道甘美，於是長期吃素。他的朋友程開祚到金正希處吃飯，奇怪他斷絕了肉食，便問他。
【English Translation】 English version: Quan, Yun Jiao, and others led the army and people, relying on the city to defend it. After a month, the city fell due to continuous heavy rain. Tong Zeng took his two sons and drowned in the pond. Yun Sheng entered the monastery and hanged himself facing Yuan Yao. Chang Quan and Yun Jiao also died in battle. Chang Quan's wife also followed him in death. Yuan Yao, styled Weigong, was a scholar who loved learning and acted with integrity, just like his elder brother (from 'History of Ming Dynasty, Tao'an Anthology, Records of Correct Teachings').
Zhigui Zi said: Since ancient times, loyal and filial people have mostly manifested the power of compassion and forbearance through pure causes and conditions. When opportunities and circumstances arise, their good roots sprout, and they either enter the path of immortals or return to the Buddhist path, each with its own origin. Someone shallow like me generates slander and criticism, blaming the yak for catching mice, and praising the sea god for irrigating the river. Where is the reason in that? Mr. Cai, Mr. Liu, and others all manifested themselves as Confucians, clearly demonstrating their understanding at the juncture of life and death. Their reasons for entering the Tao cannot be slandered. The sutras say that Bodhisattvas, from their initial aspiration, advance diligently without retreating, and give their countless lives as offerings. Are they not referring to these gentlemen?
Wang Dashen said: Dragonflies may be good dragonflies, flying back and forth without stopping. When caught and their wings are plucked off, they are just like large iron nails. This very iron nail is the true seed of a sage, the true seed of a Buddha, the true root of loyalty and filial piety. This seed is inherent in people, but because they like to fly back and forth and are unwilling to give up their wings, they ruin an iron nail. If you all can let go, each of you will be like a large iron nail. (From 'Wan Xin Xu Zang' Volume 88 No. 1646 'Biographies of Laymen')
Biographies of Laymen Fifty-Two
Biography of Jin Zhengxi of Xiong Yushan
Jin Zhengxi
Named Sheng Yi, styled Zijun, a native of Jiayu, Hunan. He followed his father to Xiuning in his youth and settled there. Initially, he favored the teachings of Yangming and Jinxi, and his writing was thorough and clear, abandoning old commentaries, which often surprised readers. At the age of twenty-six, he studied Buddhism and practiced meditation in ancient temples. One day, he ate eggplant and found it delicious, so he became a long-term vegetarian. His friend Cheng Kaizuo went to Jin Zhengxi's place for a meal and was surprised that he had given up meat, so he asked him.
所繇。正希與之言佛法。開祚心動曰。是信然。向吾與子僅一世朋友耳。不知前後乃有無量世也。今與子重定交。遂棄所學而學焉。崇禎元年成進士。選庶吉士。明年我師薄京城。正希慷慨上言防禦䇿。薦布衣。申甫有將才。莊烈以甫為副總兵。募新軍數千人。改正希御史參其軍。既而甫出戰。沒于陣。正希言浸不用。遂謝病歸。后屢徴不起。家居益銳志學道。嘗自言此生不能及早透徹大法。淨盡群疑。便灑然出頭激揚此事。使萬靈被光。眾魔歸命。而兀兀縈縈一機莫發。真是虛度。不成丈夫也。延廬山宗寶禪師師禮之。閉關相對。作斷五欲說。其辭曰。細撿平生。每於此事有得力處。隨復退墮。惟茲五欲。實為大障。從今發心。愿悉禁斷。一曰色慾。世人慾色。本為身樂。曾不念言。油盡燈滅。髓竭人亡。大可怖畏。佛在世時敕優婆塞姑戒邪淫。亦為眾生欲愛深積。未能淨盡。特樹大防。令無縱濫。故斷淫者是了義教。斷邪淫者不了義教。余今之年四十始衰子壯已娶子可生孫及今斷之已嗟遲暮少生繫戀不比於人。而況岸然稱大丈夫。圖出世事。求大光明。通天徹地。世間勝事。非全精神無少滲漏尚不能辦。何況出世大光明事。聞之於師。此于般若如水與火。如冰與炭。相剋相滅。不容並行。要令此心光明無壅。拔出
【現代漢語翻譯】 現代漢語譯本 所由。正希與他談論佛法。開祚心有所動，說：『這是真的。以前我和你只是一世的朋友罷了，不知道前後竟然有無量世的緣分。』現在我和你重新結交。於是放棄了之前的學問而學習佛法。崇禎元年（1628年）考中進士，被選為庶吉士。第二年，我大清軍隊逼近京城，正希慷慨地上書獻策，推薦布衣申甫有將才。莊烈帝（崇禎帝）任命申甫為副總兵，招募新軍數千人。後來正希擔任御史，彈劾申甫的軍隊。不久申甫出戰，戰死沙場。正希的建議漸漸不被採納，於是以生病為由辭官回家。之後多次被徵召都不應允。在家更加銳意學道。他曾自言此生如果不能及早透徹大法（Dharma，佛法），徹底消除各種疑惑，便灑脫地挺身而出，激揚此事，使萬靈被佛光照耀，眾魔歸順。如果還兀兀縈縈，一機都不能發動，真是虛度此生，不成大丈夫。於是延請廬山的宗寶禪師，以師禮相待。閉關相對，寫了《斷五欲說》，其中的文辭說：『仔細檢查我的一生，每每在此事上有所得力，隨即又退步墮落，都是因為這五欲（five desires，色、聲、香、味、觸），實在是最大的障礙。從今以後發心，愿全部禁斷。一曰**（此處原文有缺失）。世人貪戀美色，本以為是身體的快樂，卻不曾想到，油盡燈滅，髓竭人亡，多麼可怕。佛在世時，告誡優婆塞（Upasaka，男居士）和優婆夷（Upasika，女居士）戒除邪淫，也是因為眾生的欲愛深重，未能完全消除，所以特別設立防範，使之不至於縱慾氾濫。所以斷淫是了義教（definitive teaching），斷邪淫是不了義教（provisional teaching）。我如今已年過四十，開始衰老，你正值壯年，已經娶妻，可以生孫，現在斷除淫慾，已經感嘆遲暮，少生牽掛，這和一般人不同。更何況我岸然自稱大丈夫，圖謀出世之事，求取大光明，通天徹地，世間的勝事，如果不能全神貫注，沒有絲毫的滲漏，尚且不能辦到，更何況是出世的大光明之事。從老師那裡聽說，淫慾對於般若（Prajna，智慧）來說，就像水與火，像冰與炭，相互克制，相互消滅，不能並行。一定要使這顆心光明無阻，拔出』
【English Translation】 English version The reason was that Zhengxi spoke to him about the Buddha's teachings. Kaizuo was moved and said, 'This is indeed true. In the past, you and I were only friends for one lifetime, but I didn't know that there were countless lifetimes before and after.' Now I am re-establishing friendship with you. So he abandoned his previous learning and studied Buddhism. In the first year of Chongzhen (1628), he passed the imperial examination and was selected as a bachelor of the Hanlin Academy. The following year, our Qing army approached the capital, and Zhengxi generously submitted a memorial offering strategies for defense, recommending the commoner Shen Fu as a talented general. Emperor Zhuanglie (Emperor Chongzhen) appointed Shen Fu as the deputy commander-in-chief and recruited thousands of new troops. Later, Zhengxi served as a censor and impeached Shen Fu's army. Soon after, Shen Fu went to battle and died on the battlefield. Zhengxi's suggestions were gradually not adopted, so he resigned and returned home on the pretext of illness. Afterwards, he was repeatedly summoned but did not comply. At home, he became more determined to study the Way. He once said that if he could not thoroughly understand the Great Dharma (Dharma, Buddha's teachings) early in this life and completely eliminate all doubts, he would boldly stand up and promote this matter, so that all spirits would be illuminated by the Buddha's light and all demons would submit. If he was still preoccupied and unable to initiate anything, he would truly be wasting this life and not become a great man. So he invited Zen Master Zongbao of Mount Lu to treat him with the respect due to a teacher. They secluded themselves in closed-door contemplation, and he wrote 'A Discourse on Severing the Five Desires,' in which he said: 'Carefully examining my life, whenever I have gained strength in this matter, I have soon regressed and fallen, all because of these five desires (five desires, form, sound, smell, taste, and touch), which are truly the greatest obstacles. From now on, I resolve to completely abstain from them. First is ** (the original text is missing here). People in the world are greedy for beauty, thinking it is physical pleasure, but they never think that when the oil runs out, the lamp goes out, and when the marrow is exhausted, people die, which is so terrifying. When the Buddha was in the world, he warned Upasakas (Upasaka, male lay devotees) and Upasikas (Upasika, female lay devotees) to abstain from sexual misconduct, also because the desires of sentient beings were deep-rooted and could not be completely eliminated, so he specially established precautions to prevent them from indulging in excess. Therefore, cutting off sexual desire is a definitive teaching, and cutting off sexual misconduct is a provisional teaching. I am now over forty years old and beginning to decline, while you are in your prime, already married, and can have grandchildren. Now that I am cutting off sexual desire, I already lament that it is late, and I have fewer attachments, which is different from ordinary people. Moreover, I solemnly call myself a great man, plotting to transcend the world, seeking great light, penetrating heaven and earth. Worldly achievements, if one cannot concentrate all one's energy without the slightest leakage, one cannot accomplish them, let alone the great light of transcendence. I have heard from my teacher that lust is to Prajna (Prajna, wisdom) as water is to fire, as ice is to charcoal, mutually restraining and destroying each other, and cannot coexist. It is necessary to make this heart bright and unobstructed, and to pull out'
形骸血氣之外。七處割截心無動搖。安可得有須臾欲樂微系吾念。自傷福薄。不早斷決。遲延至今。可慚可恨。一曰食慾。智者念言。縱令世間五穀饑荒。蔬果饉乏。非食少肉不得自活。寧自攝身端坐俟死。割彼身肉活我軀命。萬無此理。何況今者。肉食之外百味俱全。佛言飲食如病服藥。無得以意趣自增減。視我此身如一竿竹如一根樹。欲其存立用加灌溉。令汁流潤無致速枯。何心揀擇。蔬谷之類天真淡然。原有至味。業重之人舌浸醲肥。無復舌本。真味目前反不覺知。是則佛言可憐憫者。一曰睡欲。嚮晦入息人道常理。惟佛亦許夜半倒身。消日間食。乃至尸寢早罷晏起。每自簡察其害多種。一柔筋骨。做工夫人要是醒時硬峙脊樑堅挺腰骨。其坐如山其立如峰。睡多弛廢坦腹伸足。便同死人一昏神思。流水不腐戶樞不朽。一刻不運心如死水。睡多如醉血氣盛旺。徒長無明一失正念。初學之人白日醒眼。一念不端能即覺警猛與割斷。雖有夙習能以醒待。不令強勁。睡多憧憧游思往來。舊習有力新知未強。或現惡境退人信心。且惱亂魔與盜精鬼。乘人熟睡攪亂附身。豈得不防。如上三欲。皆是眾生切身逸樂。眾生蕓蕓。無量劫來孤負此心。通天徹地遍照法界大光明幢。是無他故。生生陷溺濃重血肉。顛倒其中不得脫離。
【現代漢語翻譯】 現代漢語譯本 在形骸血氣之外，即使七處被割截，內心也不會動搖。怎麼可能還會有片刻的慾望和快樂，稍微牽繫我的念頭呢？我自傷福薄，沒有早點斷絕這些慾望，遲延至今，真是可慚可恨。第一是食慾。智者會這樣想：即使世間五穀饑荒，蔬菜水果匱乏，也不是非要吃肉才能活下去。寧可約束自身，端坐等待死亡，也不會割別人的肉來活我的命。絕對沒有這樣的道理。何況現在，肉食之外，各種美味應有盡有。佛說飲食就像生病了服藥，不可以隨意增減。看待我的身體，就像一根竹竿，一棵樹，想要它存活，就要給它澆水灌溉，讓汁液流通滋潤，不要讓它快速枯萎。為什麼要挑揀呢？蔬菜穀物之類，天然清淡，原本就有至真的味道。業障深重的人，舌頭浸泡在濃厚的肥膩中，失去了舌頭的本味。真正的美味擺在眼前，反而不知道。所以佛說這樣的人是可憐憫的。第二是睡欲。天黑了就休息，這是人道的常理。即使是佛，也允許在半夜倒身睡覺，消化白天的食物。甚至像死人一樣躺著睡覺，也要早點停止，晚點起床。經常自我檢查，發現睡欲的害處有很多。一是會使筋骨柔弱。做功夫的人，一定要在醒著的時候，硬挺脊樑，堅挺腰骨。坐著像山一樣，站著像山峰一樣。睡多了就會鬆弛懈怠，袒胸露腹伸開雙腿，就像死人一樣。二是會昏沉神思。流水不會腐爛，門軸不會朽壞。一刻不停地運轉，心就像死水一樣。睡多了就像喝醉了一樣，血氣旺盛，只會增長無明，失去正念。初學的人，白天醒著的時候，如果有一個念頭不端正，能夠立刻覺察警醒，猛烈地加以割斷。即使有舊的習氣，也能用清醒來對待，不讓它變得強勁。睡多了，就會心神不定，思緒遊蕩往來。舊的習氣很有力量，新的認知還不夠強大，或者會出現惡劣的境界，使人退失信心。而且還會惱亂魔和盜精鬼，趁人熟睡的時候，攪亂附身。怎麼能不防備呢？像上面說的三種慾望，都是眾生切身的安逸享樂。眾生蕓蕓，無量劫以來辜負了這顆心，這顆通天徹地，遍照法界的大光明幢。就是因為這個緣故，生生世世陷溺在濃重的血肉之中，顛倒其中，不得脫離。 English version Beyond the physical form and blood, even if the seven orifices were severed, the mind would not waver. How could there still be a moment of desire and pleasure, even slightly tethering my thoughts? I lament my shallow blessings, not having severed these desires earlier, delaying until now, truly shameful and hateful. First is the desire for food (食慾, shíyù - food desire). A wise person would think: even if the world faces famine with scarce grains and fruits, it's not as if one cannot survive without eating meat. Rather than cutting another's flesh to sustain my life, I would restrain myself, sit upright, and await death. There is absolutely no such principle. Moreover, now, besides meat, all kinds of delicacies are available. The Buddha said that food is like medicine taken when ill, one should not arbitrarily increase or decrease it. View my body as a bamboo stalk, a tree; to keep it alive, one must water and irrigate it, allowing the sap to flow and nourish it, preventing it from withering quickly. Why be selective? Vegetables and grains are naturally simple and pure, originally possessing the truest flavor. Those with heavy karma, their tongues soaked in rich and greasy flavors, have lost the original taste of their tongues. The true flavor is right before them, yet they are unaware. Therefore, the Buddha said such people are pitiable. Second is the desire for sleep (睡欲, shuìyù - sleep desire). Resting at nightfall is the natural order of humanity. Even the Buddha allows lying down to sleep at midnight to digest the day's food. Even sleeping like a corpse, one should stop early and rise late. Constantly self-examine and discover the many harms of the desire for sleep. One, it weakens the muscles and bones. Those who practice diligently must keep their backs straight and their waists firm when awake. Sitting like a mountain, standing like a peak. Too much sleep leads to relaxation and laziness, exposing the belly and stretching the legs, like a dead person. Two, it dulls the mind. Flowing water does not rot, a door hinge does not decay. Without constant movement, the mind is like stagnant water. Too much sleep is like being drunk, the blood and energy are abundant, only increasing ignorance and losing right mindfulness. For beginners, if an improper thought arises during the day while awake, they should immediately recognize it, be alert, and forcefully sever it. Even with old habits, one can treat them with wakefulness, not allowing them to become strong. Too much sleep leads to restlessness, with thoughts wandering back and forth. Old habits are strong, new knowledge is weak, or evil realms may appear, causing one to lose faith. Moreover, it disturbs demons (魔, mó - demons) and essence-stealing ghosts (盜精鬼, dàojīng guǐ - essence-stealing ghosts), who take advantage of one's deep sleep to disturb and possess the body. How can one not be wary? The three desires mentioned above are all the immediate comforts and pleasures of sentient beings. Sentient beings, in their vast numbers, have betrayed this mind for countless eons, this great radiant banner (大光明幢, dà guāngmíng chuáng - great radiant banner) that penetrates the heavens and earth, illuminating the entire Dharma realm. It is for this reason that they are trapped in heavy flesh and blood life after life, inverted within it, unable to escape.
【English Translation】 Beyond the physical form and blood, even if the seven orifices were severed, the mind would not waver. How could there still be a moment of desire and pleasure, even slightly tethering my thoughts? I lament my shallow blessings, not having severed these desires earlier, delaying until now, truly shameful and hateful. First is the desire for food. A wise person would think: even if the world faces famine with scarce grains and fruits, it's not as if one cannot survive without eating meat. Rather than cutting another's flesh to sustain my life, I would restrain myself, sit upright, and await death. There is absolutely no such principle. Moreover, now, besides meat, all kinds of delicacies are available. The Buddha said that food is like medicine taken when ill, one should not arbitrarily increase or decrease it. View my body as a bamboo stalk, a tree; to keep it alive, one must water and irrigate it, allowing the sap to flow and nourish it, preventing it from withering quickly. Why be selective? Vegetables and grains are naturally simple and pure, originally possessing the truest flavor. Those with heavy karma, their tongues soaked in rich and greasy flavors, have lost the original taste of their tongues. The true flavor is right before them, yet they are unaware. Therefore, the Buddha said such people are pitiable. Second is the desire for sleep. Resting at nightfall is the natural order of humanity. Even the Buddha allows lying down to sleep at midnight to digest the day's food. Even sleeping like a corpse, one should stop early and rise late. Constantly self-examine and discover the many harms of the desire for sleep. One, it weakens the muscles and bones. Those who practice diligently must keep their backs straight and their waists firm when awake. Sitting like a mountain, standing like a peak. Too much sleep leads to relaxation and laziness, exposing the belly and stretching the legs, like a dead person. Two, it dulls the mind. Flowing water does not rot, a door hinge does not decay. Without constant movement, the mind is like stagnant water. Too much sleep is like being drunk, the blood and energy are abundant, only increasing ignorance and losing right mindfulness. For beginners, if an improper thought arises during the day while awake, they should immediately recognize it, be alert, and forcefully sever it. Even with old habits, one can treat them with wakefulness, not allowing them to become strong. Too much sleep leads to restlessness, with thoughts wandering back and forth. Old habits are strong, new knowledge is weak, or evil realms may appear, causing one to lose faith. Moreover, it disturbs demons and essence-stealing ghosts, who take advantage of one's deep sleep to disturb and possess the body. How can one not be wary? The three desires mentioned above are all the immediate comforts and pleasures of sentient beings. Sentient beings, in their vast numbers, have betrayed this mind for countless eons, this great radiant banner that penetrates the heavens and earth, illuminating the entire Dharma realm. It is for this reason that they are trapped in heavy flesh and blood life after life, inverted within it, unable to escape.
濃重一分減一分光。濃重十分減十分光。百分千分萬分億分。日漸沉淪黑業可怖。幸於今者信有此心。盡形畢力棄塵舍俗。廢寢忘餐猶恐失之。但一眨眼少圖息肩。已太下劣全不丈夫。何忍復放少絲毫頭。令入濃重陷溺舊處。一曰財欲。上三欲者次第破除。此身無用逸樂享用。戕毀慧命。此身以外何須求備。貪積不休取諸不義。父母兄弟亦生計較。致令家庭傷乖爭鬥。重其所輕輕其所重。其為迷謬不可勝言。諺亦有之。要一文錢不值一文。此是眾生尋常見解。不必佛祖而後明瞭。或謂治生畜積恒產備窘乏時。未為不是。要當隨緣量入爲出。至於違心背義取財。則寧閉戶端坐餓死。世尊律儀丐食樹棲。寄於殘生旅泊三界。孔子疏水顏氏簞瓢。光𦦨萬丈威德千古。此非強為。法如是故。一曰名欲。自反平生好文章名。徒悅耳目無益於人。固大虛妄。此不足破。垂訓立言有關人心。似亦當為。實不盡然。若有真實為己學人。古經前史法戒昭著。不勞今日捧土益岱運水添海。縱有緣起因病立方。予不得已菩薩心行。但令此言垂萬萬世。觸之得益。爰有眾生掩我此言。作彼自為。舉世誦彼不知為我。我無絲毫計較心念。則為真實。我未必能。今後但起文章一念。讀書攻索。是惡邪見障菩提道。所宜痛絕。其次有時好功業名。欲立
【現代漢語翻譯】 現代漢語譯本 濃重一分，就減少一分光明。濃重十分，就減少十分光明。百分、千分、萬分、億分地沉淪，黑業是多麼可怕啊。慶幸如今能有這樣的信念，用盡一生精力拋棄塵世，捨棄世俗。廢寢忘食還恐怕失去它。只要稍微眨一下眼，稍微想休息一下，就已經太低劣，完全不像個大丈夫。怎麼忍心再放縱哪怕一絲一毫的念頭，讓它進入濃重、陷溺的舊處呢？ 第一種是財欲。對於上面的三種慾望，要依次破除。這個身體不需要安逸享樂，那會戕害慧命（智慧的生命）。這個身體之外，還需要追求什麼完備呢？貪婪積聚永無止境，甚至不惜用不義的手段獲取。爲了錢財，甚至和父母兄弟斤斤計較，導致家庭不和，爭鬥不斷。把輕的看得重，把重的看得輕，這種迷惑顛倒真是說也說不完。俗話說，『要錢不要命』，這就是眾生常見的見解，不必佛祖開示也能明白。 或許有人說，置辦產業，積蓄家產，是爲了應對困窘的時候，這也不能說不對。但應當隨緣，量入爲出。至於違背良心道義去獲取錢財，那寧可閉門端坐，餓死算了。世尊（釋迦牟尼佛）的律儀是乞食，在樹下棲身，把殘餘的生命寄託在漂泊的三界之中。孔子喝粗水，顏回用竹筐盛飯，他們的光輝照耀萬丈，威德流傳千古。這並非勉強，而是法（宇宙真理）本來就是這樣的。 第二種是名欲。反思我平生所寫的那些好文章，只是悅人耳目，對人沒有益處，實在是虛妄至極，這不值得留戀。如果著書立說，關係到人心，似乎也應當做。其實不完全是這樣。如果有真正為自己修學的人，古經前史的法戒昭示得很清楚，不需要今天再來捧土堆山，運水添海。縱然有因緣生起，因病而設藥方，我也是不得已而為之，是菩薩心行。只希望這些話能流傳萬世，觸及到它的人能從中受益。如果有眾生掩蓋我的這些話，去做他們自己想做的，以至於舉世都誦讀他們的作品，卻不知道我的存在，我也沒有絲毫計較的心念，那才是真實的。我未必能做到這一點。今後只要生起寫文章的念頭，讀書攻讀，這就是惡邪見，會障礙菩提道（覺悟之路），應當徹底斷絕。 其次是有時會追求功業之名，想要建立功業。
【English Translation】 English version One point of darkness reduces one point of light. Ten points of darkness reduce ten points of light. Sinking gradually by the hundredth, thousandth, ten-thousandth, and hundred-millionth part, the black karma is terrifying. Fortunately, I now have this belief, and I will use all my strength to abandon the world and renounce secular life. I forget to sleep and eat, still fearing to lose it. Just a slight blink of an eye, a slight thought of resting, is already too inferior, not like a true man at all. How can I bear to let go of even a tiny bit of thought, allowing it to enter the darkness and sink into the old place? The first is the desire for wealth. The three desires above should be eliminated in order. This body does not need comfort and enjoyment, which will harm the wisdom-life (慧命). What else needs to be sought outside of this body? Greedily accumulating endlessly, even resorting to unjust means to obtain it. For the sake of money, even haggling with parents and siblings, leading to family discord and constant strife. Valuing what is light and lightening what is heavy, this delusion is beyond words. As the saying goes, 'Wanting a penny but not worth a penny.' This is a common understanding among sentient beings, which can be understood without the Buddha's (佛祖) enlightenment. Perhaps some say that acquiring property and accumulating wealth is to prepare for times of hardship, which cannot be said to be wrong. But one should follow conditions and live within one's means. As for acquiring wealth against one's conscience and righteousness, it is better to sit at home and starve to death. The World-Honored One (世尊, Shakyamuni Buddha) followed the precepts of begging for food and dwelling under trees, entrusting his remaining life to wandering in the three realms. Confucius (孔子) drank coarse water, and Yan Hui (顏回) used a bamboo basket to hold rice. Their glory shines brightly, and their virtue has been passed down through the ages. This is not forced, but because the Dharma (法, the universal truth) is like this. The second is the desire for fame. Reflecting on the good articles I have written in my life, they only please the eyes and ears and are of no benefit to others. They are extremely false and not worth cherishing. If writing and establishing words are related to people's hearts, it seems that it should be done. But this is not entirely the case. If there are people who truly study for themselves, the precepts of the ancient scriptures and histories are clearly revealed, and there is no need to pile up earth to build mountains or transport water to fill the sea today. Even if causes and conditions arise, and prescriptions are made for illnesses, I am doing it reluctantly, as a Bodhisattva's (菩薩) practice. I only hope that these words can be passed down for ten thousand generations, and that those who come into contact with them can benefit from them. If there are sentient beings who cover up my words and do what they want to do, so that the world recites their works but does not know of my existence, and I have no slightest thought of calculation, then that is true. I may not be able to do this. In the future, as long as the thought of writing articles arises, reading and studying, this is an evil view that will hinder the Bodhi path (菩提道, the path to enlightenment), and it should be completely cut off. Next, there is sometimes the pursuit of fame for achievements, wanting to establish merit.
勞績百姓感服。天子風聞坐取高位。此最陋劣亦不足破。惟是我嘗丈夫自命英雄自處。胸中磊磊不能平懷。常自念言。一事不能一物不透。則是我者心光不到心量不周。曾不念言。我若果為心光不到心量不周。密密究事切切透物。原無不可。今伏田間杜居一室。不周不到甚為多故。何不透取何不究取。但令今者我有功能。為人掩取。為彼功能。膺大封賞。我不自得。更罹重謗。我無絲毫。計較動念則為真實。我未必能。今後但起功業一念。多方習學。動念仕進。是惡邪見障菩提道。所宜痛絕。總之名欲祇緣我見。真見心者豈應有此。真見心者密密自踐。時時自了。無喜無憂。名究竟樂。如此之人。雖盡大地一切眾生來至彼前禮拜稱誦。於此人心不加毫末。雖盡大地一切眾生來至彼前非毀辱罵。於此人心不損毫末。如抓墻壁痛癢無關。頗聞人言。借人驗我。我心何在。我既不為逸樂利養。惟有是非。我是我非。我不能明。藉人為明。益復顛倒。五欲既凈皎如明月。唯生死關最難開破。要之死生亦系妄見。能徹自心凈前五欲。死生關頭亦同一例。義當死時貪戀不死。其人心中隱默負慚。見人掩辨縱戀其身。其心昭明謂是當死。是故智者直養此心。一切不受身份遮障。現今生時因緣會合。虛妄名生。我心無生。緣起非有。異
【現代漢語翻譯】 現代漢語譯本： 百姓的辛勤勞作使他們心悅誠服。天子聽聞此事，便輕易地授予高位。這種做法最為淺薄拙劣，根本不值得效仿。只是我常常以大丈夫自居，自命為英雄，心中鬱結難平。我常常這樣想：如果有一件事不能明白，有一種事物不能看透，那就是我的心光沒有照到，我的心量不夠周全。但我卻不曾想過，如果我真的心光沒有照到，心量不夠周全，那就應該深入研究事物，徹底看透事物，原本沒有什麼不可以的。現在我卻隱居在田間，閉門獨處一室，很多事情都不能周全，不能照到。為什麼不去徹底看透，為什麼不去深入研究呢？即使現在我有了功勞，被人掩蓋，而別人的功勞卻被認可，獲得了豐厚的封賞，我也不會因此而感到不快。更何況我還遭受了許多誹謗。我沒有絲毫的計較和動念，這才是真實的。我未必能夠做到。今後只要生起追求功業的念頭，就應該多方學習，如果動了想要做官的想法，這就是邪惡的見解，會障礙菩提道（bodhi-mārga，覺悟之路），應該徹底斷絕。總之，對名譽的慾望都源於『我見』（ātma-dṛṣṭi，對自我的執著）。真正明見自心的人，怎麼會有這種想法呢？真正明見自心的人，會默默地踐行，時時地覺悟，沒有喜悅，沒有憂愁，這就是究竟的快樂。這樣的人，即使整個大地的一切眾生都來到他面前禮拜稱頌，他的內心也不會增加絲毫；即使整個大地的一切眾生都來到他面前誹謗辱罵，他的內心也不會減少絲毫。就像抓撓墻壁一樣，與他無關痛癢。我曾經聽人說過，藉助別人來驗證自己。我的心在哪裡呢？我既然不是爲了安逸享樂和利益供養，而只是爲了辨別是非。我是對是錯，我自己不能明白，藉助別人來明白，反而更加顛倒。五欲（pañca kāmaguṇa，色、聲、香、味、觸）已經清凈，像明月一樣皎潔，只有生死關頭最難打開突破。但實際上，生死也只是虛妄的見解。能夠徹底明白自己的心，清凈之前的五欲，生死關頭也同樣如此。應該死的時候貪戀不死，這種人心中會暗暗感到羞愧。看到別人掩飾辯解，即使貪戀自己的身體，他的內心也明白自己終將死去。所以，智者應該直接修養這顆心，一切都不受身體的遮蔽和障礙。現在活著的時候，是因緣聚合，虛妄地稱為『生』。我的心沒有生滅，因緣生起並非實有，不同於其他。
【English Translation】 English version: The people were impressed and convinced by the hard work of the officials. The Emperor, upon hearing of this, readily bestowed high positions. This is the most shallow and inferior approach, not worth emulating. It's just that I often regard myself as a great man, considering myself a hero, with unresolved feelings in my heart. I often think to myself: if there is something I cannot understand, or something I cannot see through, it means my mind's light has not reached it, or my mind's capacity is not sufficient. But I never considered that if my mind's light truly doesn't reach, or my mind's capacity is insufficient, then I should deeply investigate matters and thoroughly see through things. Originally, there is nothing that cannot be done. Now, I am secluded in the fields, confined to a room, and many things are not comprehensive or reachable. Why not thoroughly see through them? Why not deeply investigate them? Even if I now have merit, but it is concealed by others, while the merit of others is recognized and they receive generous rewards, I would not feel unhappy because of this. Moreover, I have suffered much slander. I have no calculation or thought, and this is the truth. I may not be able to do it. In the future, as long as the thought of pursuing merit arises, I should study in many ways. If the thought of seeking officialdom arises, this is an evil view that obstructs the path to Bodhi (bodhi-mārga, the path to enlightenment), and should be completely cut off. In short, the desire for fame originates from 'self-view' (ātma-dṛṣṭi, clinging to the self). How could someone who truly sees their own mind have such thoughts? Someone who truly sees their own mind will silently practice, constantly awaken, without joy, without sorrow, and this is ultimate happiness. Such a person, even if all the beings of the entire earth come before them to bow and praise, their heart will not increase in the slightest; even if all the beings of the entire earth come before them to slander and insult, their heart will not decrease in the slightest. It is like scratching a wall, irrelevant and painless. I once heard someone say, 'Use others to verify myself.' Where is my mind? Since I am not for comfort, enjoyment, or material offerings, but only to distinguish right from wrong. I cannot understand whether I am right or wrong, and relying on others to understand only leads to further confusion. The five desires (pañca kāmaguṇa, forms, sounds, smells, tastes, and tactile objects) are already purified, as bright as the moon, only the gate of life and death is the most difficult to open and break through. But in reality, life and death are also just illusory views. Being able to thoroughly understand one's own mind and purify the previous five desires, the gate of life and death is also the same. When one should die but clings to not dying, that person will secretly feel ashamed in their heart. Seeing others conceal and defend, even if they cling to their body, their heart understands that they will eventually die. Therefore, the wise should directly cultivate this mind, and not be obscured or obstructed by the body. Now, when living, it is the aggregation of conditions, falsely called 'birth'. My mind has no birth or death, the arising of conditions is not real, different from others.
日死時因緣別離。虛妄名死。我心無死。緣滅非無。是故智者無生可貪。無死可怖。此心光明總不顛錯。可生則生可死則死。緣盡強留作意自盡。皆屬妄見。非真如法。古人有言。毫釐繫念。三塗業因。瞥爾情生。萬劫枷鎖。戒之戒之。智者當此應能鋒利。如吹劍毛。正希為學決烈精進。惟日不足。然亦未嘗廢事時流。賊日熾煽。動江左右。諸無賴者多起應之。正希團練鄉兵為捍衛。申明大義。法令周備。民有固志。福王立於南京。擢左僉都御史。不赴。順治二年我師破南京。徇諸州縣。正希率兵扼險拒守。唐王在閩授右都御史兼兵部侍郎。進兵下寧國旌德諸縣。我師間道襲破之。正希被執。途中與長兄書曰。生死禍福皆有天命。我等唯順受之。不必逃避。我家為王事勤勞死者。死得其所。即流離散亡者。亦流離散亡得其所。弟日來靜觀之殊。無大悽慘。可見平昔學道得力。聞我女前日積薪于屋。俟有急即譽火自焚。此真學道人。望兄仍時以佛法提撕。一切乃為來生大留種子耳。又與長子書曰。我一身久如浮雲。無絲毫繫戀。但念郡事未定。此心實不安。倘百姓幸安堵。則我瞑目矣。各鄉尚有好事言兵者。此實無益。徒殺百姓何辜。孔子曰。以不教民戰。是謂棄之。此吾數日之所惓惓者也。遂致命于南京。贈禮部尚書
。謚文毅。正希女曰道照。少長齋。長字于唐氏。將行。正希為出治奩具。忽上書。愿從親學道。正希大喜。罷奩不治。人或以為言。正希曰。彼方欲向上。我可抑之使下乎。及難作。遂剪髮屏居。已而之靈巖參繼起禪師。入室為所棒。悶絕於地。后參靈隱巨德禪師有省。回望靈巖。拜曰。當時若與我說明。豈有今日。還結夏華山。依檗庵禪師以居云(明文偶鈔．明史．退翁廣錄．檗庵別集)。
熊魚山
名開元。亦嘉魚人也。其家故奉佛。持不殺戒。里有異僧天如者。與魚山舉業師童希孔善。嘗見魚山童時。文書其後曰。掀天揭地男子也。已而成進士。就天如問所以應世者。天如曰。汝學道未有獲。操刀不得柄。安能割物。閉關一月讀楞嚴經。瞥然有省。出為崇明知縣。移吳江。禮三峰漢月禪師稱弟子。書問往復。激發精烈。已徽授吏科給事中。以言事為輔臣周延儒所疾。乃以前在吳江時徴賦不及額。貶二秩出之外。遂乞歸。居數年歲。閉關百日。眷屬不相聞。一日天如忽至。語魚山曰。快剃頭好。皇帝方在籬下。又欲寄其籬下乎。魚山愕然。不知其為讖也。已而起山西按察司照磨。遷光祿寺監事。既又遷行人司副。初魚山與同邑金正希友善。切劘大事。忠憤出於至誠。其論治一本乎道。不回惑功利。
【現代漢語翻譯】 現代漢語譯本：謚號文毅。金正希的女兒名叫道照，從小就吃齋。長大后許配給唐家。將要出嫁時，金正希為她準備嫁妝。道照忽然上書，希望跟隨父親學道。金正希非常高興，停止準備嫁妝。有人對此議論紛紛，金正希說：『她正想要向上，我怎麼可以壓制她使她向下呢？』等到戰亂發生，道照就剪髮隱居。之後前往靈巖寺參拜繼起禪師，入室后被禪師用棒打，昏倒在地。後來參拜靈隱寺巨德禪師有所領悟。回頭遙望靈巖寺，叩拜說：『當時如果給我說明，哪有今日。』還到華山結夏安居，依止檗庵禪師居住（出自《明文偶鈔》、《明史》、《退翁廣錄》、《檗庵別集》）。
熊魚山（人名）
名開元，也是嘉魚人。他家世代信奉佛教，持不殺生戒。鄉里有個奇異的僧人名叫天如（法號），與熊魚山的舉業老師童希孔交好。曾經看到熊魚山小時候的文章，在後面寫道：『掀天揭地的男子啊！』後來熊魚山考中進士，就向天如詢問應該如何應世。天如說：『你學道還沒有獲得真諦，拿著刀卻找不到刀柄，怎麼能切割東西呢？』熊魚山閉關一個月讀《楞嚴經》，忽然有所領悟。出關后擔任崇明知縣，后調任吳江。拜三峰漢月禪師為師，書信往來，互相激發，精進勇猛。後來被授予吏科給事中，因為議論時政而被輔臣周延儒所憎恨，於是以前在吳江時徵收賦稅沒有達到定額為由，被降職兩級外放。於是請求辭官回家。在家住了幾年，閉關一百天，與家人互不往來。一天，天如忽然來到，對熊魚山說：『快剃頭吧！皇帝正在危難之中，你還要寄身於危難之中嗎？』熊魚山驚愕，不知道這是預言。不久，被起用為山西按察司照磨，升任光祿寺監事，之後又升任行人司副。當初，熊魚山與同鄉金正希交好，互相切磋大事，忠誠憤慨出於至誠，他的治國理論都以道為根本，不被功利所迷惑。
【English Translation】 English version: He was posthumously named Wuyi. Zhengxi's daughter was named Daozhao, who had been a vegetarian since childhood. When she grew up, she was betrothed to the Tang family. When she was about to get married, Zhengxi prepared her dowry. Daozhao suddenly wrote a letter, hoping to follow her father to learn the Dao. Zhengxi was very happy and stopped preparing the dowry. Some people criticized this, and Zhengxi said, 'She is trying to go upward, how can I suppress her and make her go downward?' When the war broke out, Daozhao cut her hair and lived in seclusion. Later, she went to Lingyan Temple to visit Chan Master Jiqi, and was beaten with a stick by the Chan master in the room, and fainted on the ground. Later, she visited Chan Master Jude of Lingyin Temple and had some understanding. Looking back at Lingyan Temple, she bowed and said, 'If you had explained it to me at that time, how could there be today?' She also went to Mount Hua to settle down for the summer, relying on Chan Master Bo'an to live (from 'Mingwen Ouchao', 'History of the Ming Dynasty', 'Tuiweng Guanglu', 'Bo'an Collection').
Xiong Yushan (person's name)
Named Kaiyuan, he was also a native of Jiayu. His family had been devout Buddhists for generations, upholding the precept of not killing. There was a strange monk in the village named Tianru (Dharma name), who was on good terms with Xiong Yushan's teacher, Tong Xikong. He once saw Xiong Yushan's article when he was a child and wrote on the back: 'A man who shakes the heavens and the earth!' Later, Xiong Yushan passed the imperial examination and asked Tianru how he should respond to the world. Tianru said, 'You have not yet attained the true meaning of learning the Dao. If you hold a knife but cannot find the handle, how can you cut things?' Xiong Yushan closed himself for a month to read the 'Surangama Sutra', and suddenly had some understanding. After leaving the retreat, he served as the magistrate of Chongming County, and later transferred to Wujiang. He worshiped Chan Master Hanyue of Sanfeng as his teacher, and they exchanged letters, inspiring each other to be diligent and courageous. Later, he was awarded the position of censor of the Ministry of Personnel, but was hated by the assistant minister Zhou Yanru for discussing politics. Therefore, he was demoted two ranks and sent out on the grounds that he had not met the quota for collecting taxes in Wujiang. So he requested to resign and return home. After living at home for several years, he closed himself for a hundred days, and his family did not communicate with each other. One day, Tianru suddenly came and said to Xiong Yushan, 'Hurry up and shave your head! The emperor is in danger, do you still want to live in danger?' Xiong Yushan was stunned and did not know that this was a prophecy. Soon, he was reappointed as the inspector of the Shanxi Provincial Administration Commission, promoted to supervisor of the Guanglu Temple, and then promoted to deputy of the Bureau of Receptions. In the beginning, Xiong Yushan was on good terms with his fellow villager Jin Zhengxi, and they discussed important matters with each other. Their loyalty and indignation came from sincerity, and his theories of governing the country were all based on the Dao and were not confused by utilitarianism.
辨邪正賢不肖至嚴。不以禍患退屈。崇禎十三年周延儒復相。舉錯失當。魚山疾延儒所為。因責延儒。所善孫晉．馮元飆．吳昌時令為延儒陳禍福。延儒日益甚。無何大清兵入塞。魚山條上六事不報。及畿輔被兵。詔許官民得請見言事。魚山請以軍事見。遂言輔臣。不稱職。專以情面賄賂用人。壞天下人心術。帝疑其有私。徴詰再三。命具本。本上帝。方倚重。延儒惡其言切。遂下錦衣衛獄究。主使拷掠慘酷。魚山更盡摘發延儒所為奸利事。會給事中姜采如農亦以直言下鎮撫司獄。帝深恨兩人。手詔衛帥駱養性潛斃之。養性謀之同官。同官以為不可。乃以獄辭上。並繳前手詔曰。誠如聖諭。則天下祇畏臣。衙門不畏朝廷矣。請將二人付刑部擬罪。乃移刑部。刑部尚書徐石騏擬魚山贖徒采杖戍。帝以為徇縱。奪石騏及郎中劉沂春官。而逮二人至午門。杖一百。仍繫獄。魚山在獄年餘。以佛法攝獄中人。晝二時禮誦。夜演蒙山法。拔瘦死者。又為獄中人說心經。因筆之為心經再傳。當受杖時。魚山自分必死。乃取所預為書寄家人曰。國爾忘身。義不反顧。兩年屢嬰大病皆可死。不獨法能死人也。受杖時惟默誦觀世音號。自一至百。血肉糜爛弗覺也。居常奉六齋。至是或勸魚山暫開齋禁。不聽。曰患死於杖耳。死於齋乎。如
農在獄中過。魚山見指月錄弗省。既而兩人以盛暑得保出獄。如農母欲見如農。自萊陽疾馳至京師。未到前一日遽還獄。如農大悲慟。既已無可奈何。則問魚山曰。子學佛久有何方便。使吾得見母。魚山曰。觀世音菩薩叩必應。盍誦普門品。如農於是誦普門品日三十遍。不一月。夢菩薩為說法有省。重讀指月錄。厘然開解。又一月。諸囚以疫得保出獄。兩人預焉。如農遂得出見母數日。帝聞兩人出獄。怒復還之獄。頃之延儒得罪賜死。言官多救魚山者。不聽。而刑部仍擬贖徒。復不許。時崇禎十六年也。明年遣戍杭州。三月抵戍所。而流賊遂以是月陷京師矣。如農嘗以書問法于魚山曰。日來參叩於心空境空處略知趨向。然止完得吾儒知止工夫。其于靜定安慮得搔不著痛癢。乃諸師極口詆靜勝為非。譬之日月不靜如何能明。古德云。恰似木人見花鳥。到得木人地位。非靜勝而何。魚山復之曰。承示于空處略知趨向。空何物。可容人趨容人向。既有可趨向。又得謂之空耶。總是于話頭未嘗力究。遂于塵勞暫歇。時見有空可取。止可求。靜可樂。譬如澄得一泓止水。惟恐人撥動則渣滓復生。故告子不動心已是有過。得處覺得古人言句。徒惑亂人。故曰不得於言。勿求於心。不知才有不得其心已不靜。已不定。已不安。便有不
【現代漢語翻譯】 現代漢語譯本 如農在監獄中度日。魚山給他看《指月錄》（禪宗燈錄之一），他卻不能理解。不久，兩人因為盛夏時節得到保釋出獄。如農的母親想要見他，從萊陽快馬趕到京師。但在到達的前一天，如農又被抓回監獄。如農非常悲痛，但已經無可奈何。於是問魚山說：『你學佛很久了，有什麼方便法門，能讓我見到母親？』魚山說：『觀世音菩薩有求必應，何不誦《普門品》（《妙法蓮華經·觀世音菩薩普門品》）？』如農於是誦《普門品》，每天三十遍。不到一個月，夢見菩薩為他說法，有所領悟。重新閱讀《指月錄》，豁然開解。又過了一個月，監獄裡的囚犯因為瘟疫得到保釋出獄，兩人也在其中。如農於是得以出獄見到母親數日。皇帝聽說兩人出獄，大怒，又將他們抓回監獄。不久，延儒（內閣首輔陳延儒）獲罪被賜死，很多官員為魚山求情，皇帝不聽。刑部仍然判決他贖罪后流放，皇帝也不允許。這時是崇禎十六年（1643年）。第二年，魚山被流放到杭州。三月到達流放地，而流寇就在這個月攻陷了京師。 如農曾經寫信向魚山請教佛法，說：『近來參禪，在心空境空之處略微知道方向。然而只是完成了儒家的知止的功夫，對於靜、定、安、慮，卻搔不著癢處。而且很多法師極力詆譭靜坐，認為靜坐是不對的。譬如日月如果不靜止，如何能夠光明？古德說，恰似木人見花鳥，到了木人的地位，不是靜勝又是什麼呢？』魚山回覆他說：『承蒙您告訴我，在空處略微知道方向。空是什麼東西？可以容人趨向？既然有可以趨向的地方，又怎麼能說是空呢？總是在話頭上沒有用力追究，於是在塵世的勞苦中暫時歇息，時常看見有空可以取，有止可以求，有靜可以樂。譬如澄得一泓止水，惟恐人撥動則渣滓復生。所以告子（名軻，戰國時期思想家）不動心已經是有過。從古人的言句中得到好處，只是迷惑人。所以說不得於言，勿求於心。不知道才有所得，其心已經不靜，已經不定，已經不安，便有不』
【English Translation】 English version Ru Nong spent his days in prison. Yu Shan showed him the '指月錄' (Zhiyuelu) (a Chan Buddhist text), but he couldn't understand it. Soon after, the two were released on bail due to the intense summer heat. Ru Nong's mother wanted to see him and rushed from Laiyang to the capital. However, Ru Nong was arrested and returned to prison the day before she arrived. Ru Nong was deeply grieved, but there was nothing he could do. So he asked Yu Shan, 'You have been studying Buddhism for a long time, what expedient means are there to allow me to see my mother?' Yu Shan said, 'Guanshiyin Bodhisattva (Avalokiteśvara) answers all prayers. Why not recite the '普門品' (Pumenpin) (Universal Gate Chapter of the Lotus Sutra)?' Ru Nong then recited the '普門品' (Pumenpin) thirty times a day. In less than a month, he dreamed of the Bodhisattva (Bodhisattva) preaching the Dharma (Dharma) to him and gained some understanding. He reread the '指月錄' (Zhiyuelu) and suddenly understood it. After another month, the prisoners in the prison were released on bail due to an epidemic, and the two were among them. Ru Nong was then able to get out of prison and see his mother for several days. The emperor heard that the two had been released from prison and was furious, so he arrested them and returned them to prison. Soon after, Yan Ru (Chen Yanru, Grand Secretary) was convicted and given the death penalty, and many officials pleaded for Yu Shan, but the emperor did not listen. The Ministry of Justice still sentenced him to redeem his crime and be exiled, but the emperor did not allow it. This was in the sixteenth year of Chongzhen (1643). The following year, Yu Shan was exiled to Hangzhou. He arrived at his place of exile in March, and the rebel bandits captured the capital in the same month. Ru Nong once wrote a letter to Yu Shan to ask about the Dharma (Dharma), saying, 'Recently, when practicing Chan (Chan), I have a slight understanding of the direction in the state of emptiness of mind and emptiness of environment. However, I have only completed the Confucian (Confucian) work of knowing where to stop, but I cannot get to the heart of stillness, concentration, peace, and contemplation. Moreover, many Dharma (Dharma) masters strongly criticize meditation, thinking that meditation is wrong. For example, if the sun and moon are not still, how can they be bright? An ancient master said, 'It is just like a wooden man seeing flowers and birds. When you reach the position of a wooden man, what is it if not stillness prevailing?'' Yu Shan replied, 'Thank you for telling me that you have a slight understanding of the direction in the state of emptiness. What is emptiness? Can it accommodate people's tendencies? Since there is a place to tend to, how can it be said to be empty? You have not made a strong effort to investigate the topic, so you are temporarily resting in the toil of the world, and you often see that there is emptiness to take, there is cessation to seek, and there is stillness to enjoy. It is like clarifying a pool of still water, fearing that people will stir it and the dregs will rise again. Therefore, Gaozi's (Gaozi, a thinker in the Warring States period) unmoved mind is already a mistake. Getting benefits from the words of the ancients is just confusing people. Therefore, it is said that you must not get it from words, and you must not seek it in your heart. If you don't know that you have gained something, your heart is already not still, already not concentrated, already not at peace, and then there is not'
慮。即得慮。即不得之病。又何可以不求硬作主宰。謂吾已得靜勝也。譬之日月木人。未嘗知有靜勝。故不緣而照。花鳥不驚。才知有靜勝。早已不靜勝。去木人日月千里萬里矣。蓋靜與動對。滅與生對。初向道時。覺往昔紛馳可厭。自然謂靜與滅是吾人勝境。若明眼人看來。金屑瓦屑總無殊異。須知更有向上事在。如何是向上事。喚作則觸。不喚作則背。畢竟喚作甚麼。向金剛圈裡翻身。並卻咽喉吐氣。朝餐暮宿。如鳥空行。來札所問。老僧臨死時預知時至。為從話頭中來。為從靜勝中得。直須問取這僧始得。非愚之所得知也。所貴學道爲了生死。故當不顧危亡。向無可巴鼻處進步。若只圖順易可以攀緣。認定有澄空一境在非心非目之間。以為近道。假饒從佛肚內坐一萬劫。亦祇是死水。澄之則是。撓之則不是矣。唐王在閩起魚山工科給事中。累官東閣大學士。以病乞休。寓汀州。城破遂為僧。更名正志。號檗庵。得法于靈巖繼起禪師。隱蓮華峰翠巖寺。老於虞山。而如農亦與魚山同時出戍宣州。后剃髮于黃山。寓蘇州以卒。時又有張大圓者。名有譽。江陰人。天啟二年進士。歷官至戶部尚書。南京破。遁入武康山。依繼起及碩機禪師。晨夕參究。夙慧頓發。已而繼起主靈巖。大圓從之刳心受鍛。泮然冰釋。年七十
。廣演金剛般若經。八十重疏孝經。居靈巖二十五年。其子弟逆之歸。康熙四十五年九月迎繼起作別。至則合掌曰。弟子時至。明旦行矣。明日復告曰。今佛法世間法一齊放下。但願生生不離左右。言訖而逝(明史．魚山剩稿．檗庵別錄)。
知歸子曰。黃宗羲言。明季士大夫學道者多入宗門。如金先生及蔡懋德．馬世奇．錢啟忠皆是也。然皆以忠義名一世。宗門以無善無惡為宗。如諸公者。血心未化。乃儒家所謂誠不可掩者。在宗門不謂之知性也。固哉安羲。儒與佛有二性乎。孟子曰。天下之言性也則故而已矣。故者以利為本。誠利之則忠義。若禹之行水矣。何血心之能與焉。大慧亦言。菩提心者即忠義心是。余讀金熊兩先生書。其于君臣師友間至性激發。若水寒而火熱。然其真丈夫之雄。法門之杰乎。顧世之論魚山者頗異。予詳其行事。著于篇。俟論世者徴焉。
汪大紳云。予少時未聞道日。極服忠義之士。謂忠義之士便是聖賢。便是活佛活菩薩。此外有甚聖賢。有甚佛菩薩。後來反覆推勘。方曉得忠義之士能了手者實難其人。聖賢之學。當生則生當死則死。一循乎天理。即此是忠義。即此是道。非忠義之外另有甚麼道也。但于忠義上一些也攙和不得。才攙和一些子。便非天理。于道即有未盡也。佛
【現代漢語翻譯】 廣演《金剛般若經》（解釋金剛般若經的著作），八十重疏《孝經》（解釋孝經的著作）。居住在靈巖寺二十五年。他的子弟違逆他要他回去。康熙四十五年（1706年）九月迎接他回去作別。到達后合掌說：『弟子時辰已到。』第二天將離去。明日又告知說：『現在佛法世間法一齊放下。但願生生世世不離開你們左右。』說完就去世了（《明史．魚山剩稿．檗庵別錄》）。
知歸子說：黃宗羲說，明朝末年士大夫學道的人多進入宗門。如金先生及蔡懋德、馬世奇、錢啟忠都是這樣。然而都以忠義聞名於世。宗門以無善無惡為宗旨。像諸位先生這樣，血性之心沒有消退，乃是儒家所說的誠心不可掩蓋。在宗門不認為這是知性。安羲的說法真是固執啊，難道儒家與佛家有二種不同的本性嗎？孟子說：天下人談論人性，不過是談論原來的本性罷了。原來的本性是以利益為根本。如果真誠地追求利益，就會表現出忠義，就像禹疏導洪水一樣。哪裡能容得下血性之心呢？大慧也說：菩提心就是忠義心。我讀金熊兩位先生的書，他們對於君臣師友之間的至性激發，就像水寒而火熱一樣。他們真是大丈夫中的英雄，佛法門中的傑出人物啊。只是世人評論魚山先生的頗有不同。我詳細考察了他的行事，寫成此篇，等待評論世事的人來考證吧。
汪大紳說：我年少時未聞佛法時，極其佩服忠義之士，認為忠義之士便是聖賢，便是活佛活菩薩。此外還有什麼聖賢，有什麼佛菩薩。後來反覆推敲考察，才曉得忠義之士能真正做到的人實在很少。聖賢的學問，該生就生，該死就死，一切遵循天理。這就是忠義，這就是道。並非在忠義之外另有什麼道。但對於忠義一點也不能摻雜私心。只要摻雜一點點，便不是天理，對於道的理解也就有所欠缺了。佛
【English Translation】 Extensively lectured on the Diamond Prajna Sutra. Wrote eighty commentaries on the Classic of Filial Piety. Resided at Lingyan Temple for twenty-five years. His disciples went against his will and urged him to return home. In the ninth month of the forty-fifth year of the Kangxi reign (1706), they welcomed him back for a farewell. Upon arrival, he joined his palms and said, 'The time for this disciple has come.' He would depart the next day. The next day, he further announced, 'Now I put down both Buddhist teachings and worldly affairs together. I only wish to never be apart from you all in life after life.' After speaking, he passed away (Ming History, Remaining Drafts from Yushan, Separate Records of Bo'an).
Zhiguizi said: Huang Zongxi stated that many scholar-officials in the late Ming Dynasty who studied the Way entered the Sangha. Such as Mr. Jin, Cai Maode, Ma Shiqi, and Qian Qizhong. Yet, all were known throughout their lives for their loyalty and righteousness. The Sangha takes non-good and non-evil as its principle. Like these gentlemen, their passionate hearts had not been transformed, which is what the Confucians call sincerity that cannot be concealed. In the Sangha, this is not considered knowing one's nature. How stubborn is Anxi, do Confucianism and Buddhism have two different natures? Mencius said: When people talk about human nature, they are merely talking about their original nature. The original nature takes profit as its root. If one sincerely pursues profit, then loyalty and righteousness will be manifested, just like Yu's channeling of the floods. How can passionate hearts be involved in this? Dahui also said: The Bodhi mind is the mind of loyalty and righteousness. I have read the books of Mr. Jin and Mr. Xiong, and their utmost sincerity between ruler and subject, teacher and friend, is like water being cold and fire being hot. They are truly heroes among great men, outstanding figures in the Dharma gate. However, the world's opinions on Yushan differ greatly. I have examined his actions in detail and written this piece, awaiting those who comment on the world to verify it.
Wang Dashen said: When I was young and had not heard of the Way, I greatly admired those who were loyal and righteous, believing that those who were loyal and righteous were sages, living Buddhas and living Bodhisattvas. What other sages or Buddhas and Bodhisattvas could there be? Later, after repeated examination and consideration, I realized that it is truly difficult to find someone who can truly embody loyalty and righteousness. The learning of sages is to live when one should live, and to die when one should die, following the principles of Heaven. This is loyalty and righteousness, this is the Way. There is no other Way outside of loyalty and righteousness. But one cannot mix any selfishness into loyalty and righteousness. If one mixes even a little bit, then it is not the principle of Heaven, and one's understanding of the Way is incomplete. Buddha
菩薩之學如何是忠義。曰本來空是。如何是本來空。曰忠義是。當體即是一真實而已矣。即此是忠義。即此是道。亦非忠義之外另有甚麼道也。但于忠義上一些也污染不得。才污染一些子便非真實。于道即有未盡也。予于道有聞而進之不勇者。坐忠義之心微故耳。忠義之微。坐為好名好色之念所汩而已。誓當上面截斷道學佛學。不留一元字腳。下面截斷好名好色。不留一元字腳。專提忠義二字為金剛寶杵。佛來一擊。魔來一擊。臨濟德山何有哉。大慧高峰何有哉。 卍新續藏第 88 冊 No. 1646 居士傳
居士傳五十三
溫月峰崔應魁蔣虎臣李生傳
溫月峰者
逸其名。亦不詳其里居。隱於江西宜黃扶筍峰。不婚娶亦不去髭發。幅巾野服。翛然而已。平居愛逃禪。暇則勤種植。給衣食稍贏。輒與人共之。一日行圃間。方有竊者遽卻走。偶行他所。見一傭力作甚苦。詢之曰無以家也。乃攜歸。試以事輒辦。月峰喜。為盡舉。扶筍聽之。已而傭頗驕欲。遂據扶筍月峰覺之為好語謝曰。扶筍子有也。予無事焉。挈斗米鐮鋤瓦釜各一具擔而去。去峰五里許。度阻峻處。穴而居。垂松葉自蔽。出種植如故。山中多虎。月峰豕畜之。或以為規。微笑曰。是身其吾有哉。藝圃次。有虎薄而睨
之。月峰拱語曰。子欲之乎。今飼汝。即解衣就虎。虎伏不動。則又曰。若念我無侶乎。為我點頭三。我與若為友。虎點頭者三。自是月峰出入常與虎偕。其寢也以茅偃地席其上。或發視之。有蟒盤焉。亦無害也。崇禎初卒。年八十餘。嘗著書論性學甚具。既沒而其書不傳(懸榻編)。
崔應魁
北京永平人。少為醫。人以疾請者。不論直皆為之盡。晚歲學佛法。下上盤山。十八年參諸老宿有省。康熙二十七年秋示微疾。遍告常所往來者為期訣別。至期。眾至。環坐談笑如平日。久之乃曰。萬事無常。百年有限。依我行之。決不相誤。索筆書偈而逝。其偈曰。來去赤條條。不掛一絲毫。本來無一物。縱橫任逍遙(盤山志)。
蔣虎臣
名超。金壇人。順治四年進士。官翰林院修撰。以文章自名。性寬厚好施。常以德報怨。督順天學政。持守清慎。每舉債以賑貧士。疏請復古學。禁天下有司刑責諸生。士林頌之。虎臣少時屢夢身為比邱。年十五。有二道人坐其門言。虎臣有師在峨眉。慎毋忘宿因。他日當相見也。居常斷葷肉。喜方外交。居京師時參大博和尚。一日入朝聞喝道聲。豁然有省。詣大博呈解。大博徴詰再三。乃可之。及督學任滿。乃告歸。過百泉謁孫鐘元。語數日。去之匡廬。游鹿
【現代漢語翻譯】 現代漢語譯本： 月峰拱禪師說：『你想吃我嗎？現在就餵你。』於是解開衣服走向老虎，老虎卻伏地不動。禪師又說：『你是不是覺得我沒有同伴？如果是，就為我點頭三次，我和你做朋友。』老虎竟然點了三次頭。從此，月峰禪師出入常常與老虎同行。他睡覺的時候，用茅草鋪在地上作為蓆子，睡在上面。有時人們去看他，發現有蟒蛇盤踞在那裡，但也沒有什麼危害。崇禎初年（1628年）圓寂，享年八十多歲。曾經著書立說，詳細論述性理之學，去世后，他的著作沒有流傳下來（《懸榻編》）。
崔應魁
崔應魁是北京永平人。年輕時做醫生，有人請他看病，無論貧富都盡心盡力。晚年學習佛法，上下盤山，十八年間參訪各位老修行，有所領悟。康熙二十七年（1688年）秋天，他略感不適，就告訴經常往來的人，約定日期告別。到了那天，眾人來到，圍坐著談笑，像平時一樣。過了很久，他才說：『萬事無常，百年有限。按照我說的去做，決不會錯。』於是拿起筆寫下偈語而逝世。偈語說：『來去赤條條，不掛一絲毫。本來無一物，縱橫任逍遙。』（《盤山志》）。
蔣虎臣
蔣虎臣，名超，是金壇人。順治四年（1647年）考中進士，官至翰林院修撰。以文章聞名於世。他性格寬厚，樂於施捨，常常以德報怨。擔任順天學政時，堅持清廉謹慎。經常舉債來救濟貧困的讀書人，上疏請求恢復古學，禁止天下有司刑罰諸生，士林都稱頌他。蔣虎臣年輕時多次夢見自己是比丘（bhiksu，佛教出家男眾）。十五歲時，有兩個道人坐在他家門口說：『虎臣的師父在峨眉山，千萬不要忘記前世的因緣，將來會相見的。』他平時斷絕葷腥，喜歡與方外之人交往。住在京城時，參訪大博和尚。一天上朝時，聽到喝道的聲音，忽然有所領悟。於是去見大博和尚，呈上自己的理解。大博和尚反覆考問，才認可了他。等到督學任滿，就告假還鄉。路過百泉時，拜訪孫鐘元，談論了幾天，然後前往匡廬山，遊覽鹿
【English Translation】 English version: Zen Master Yuefeng Gong said, 'Do you want to eat me? I will feed you now.' Then he undressed and walked towards the tiger, but the tiger lay still. The Zen master then said, 'Do you feel I have no companion? If so, nod three times for me, and I will be your friend.' The tiger actually nodded three times. From then on, Zen Master Yuefeng often went out and came back with the tiger. When he slept, he used thatch to make a mat on the ground and slept on it. Sometimes people went to see him and found a python coiled there, but it did no harm. He passed away in the early years of Chongzhen (1628), at the age of eighty-plus. He once wrote books and elaborated on the study of human nature, but after his death, his writings were not passed down (from 'Suspended Bed Compilation').
Cui Yingkui
Cui Yingkui was from Yongping, Beijing. He worked as a doctor when he was young, and he did his best for those who asked him for treatment, regardless of their wealth. In his later years, he studied Buddhism, going up and down Mount Pan, and after eighteen years of visiting various old practitioners, he had some understanding. In the autumn of the twenty-seventh year of Kangxi (1688), he felt slightly unwell and told those he often associated with that he would say goodbye on a certain date. When the day came, the people arrived, sat around, and talked and laughed as usual. After a long time, he said, 'All things are impermanent, and a hundred years are limited. Do as I say, and you will never be wrong.' Then he picked up a pen and wrote a verse before passing away. The verse said, 'Coming and going stark naked, not hanging on a single thread. Originally there is nothing, roaming freely in all directions.' (from 'Pan Mountain Records').
Jiang Huchen
Jiang Huchen, named Chao, was from Jintan. In the fourth year of Shunzhi (1647), he passed the imperial examination and became a compiler in the Hanlin Academy. He was known for his writing. He was kind and generous, often repaying evil with good. When he was in charge of education in Shuntian, he was honest and cautious. He often borrowed money to help poor scholars, and he petitioned to restore ancient learning and prohibit local officials from punishing students. The scholarly community praised him. When Jiang Huchen was young, he often dreamed of being a bhiksu (Buddhist monk). At the age of fifteen, two Taoists sat at his door and said, 'Huchen's teacher is on Mount Emei, do not forget your past life, and you will meet again in the future.' He usually abstained from meat and liked to associate with people outside the mundane world. When he lived in the capital, he visited the Great Bo (Da Bo) Monk. One day, when he went to court, he heard the sound of clearing the way and suddenly had an understanding. So he went to see the Great Bo Monk and presented his understanding. The Great Bo Monk questioned him repeatedly before approving him. When his term as education commissioner was over, he asked for leave to return home. When he passed Baiquan, he visited Sun Zhongyuan and talked for several days, then went to Mount Kuanglu to visit Deer
門。遂直達峨眉。居伏虎寺。久之有司請修峨眉志。乃一至成都。已而得疾。遺書別當事。沐浴端坐吟詩而逝。翼日有胡生者。遇諸山椒頻呼蔣先生不應。及入寺。知虎臣已死。乃大驚(磐山志．施愚山集)。
李生
江西人。不知其名字。往來江漢間三十年。常如五十許人。以一瓢自隨。遊行肆上。乞牛肉彘膏。啖之有餘納諸敗襖中。方暑色味不變。遇紙筆即書。不盡可曉。或雜一二字如符篆。人與之言不答。有府丞者異其人。邀至官舍。留數日辭去。府丞與以葛衣文舄為插花滿頭。徜徉過市。市兒競奪之。輒抱頭不與。已而葛敝縷縷。風雪中自若也。康熙中遂安毛際可游漢上。與生遇于旅館。生為書扇頭詩數首。皆可讀。際可錄而傳之。詩曰。云有深山鶴有林。不離當處了禪心。夜來月照長廊下。一句彌陀劫外音。又曰。明暗全捐正眼開。一枝秀出一如來。凡夫到此皆成聖。拍手相逢一笑回。又曰。漫去千峰與萬峰。重重無盡又重重。何如高臥家山裡。前有幽篁後有松。又曰。山色溪光明祖意。鳥啼花笑悟機緣。有時獨坐檯盤上。午夜無雲月一天。又曰。道有道無俱漫語。是凈是禪總強名。昧卻本來咬枯骨。溺沈苦海不知春。又曰。道行孤高化有緣。降龍伏虎自安然。於今喜得真三昧。月落風回綠樹
【現代漢語翻譯】 現代漢語譯本： 蔣虎臣到了峨眉山，直接去了伏虎寺。住了很久之後，地方官員請他修訂《峨眉志》，於是他去了一趟成都。不久之後，他得了疾病，留下書信與相關人士告別，沐浴後端正地坐著吟詩而逝。第二天，有個姓胡的人在山腳遇到他，多次呼喊蔣先生，蔣先生都沒有迴應。等到進入寺廟，才知道蔣虎臣已經去世，非常驚訝（見《磐山志·施愚山集》）。 李生是江西人，不知道他的名字。在江漢一帶往來三十年，常常像五十多歲的人。他用一個葫蘆瓢隨身攜帶。在酒肆上，乞討牛肉和豬油膏，吃剩下的就放在破襖里。即使在炎熱的夏天，食物的味道也不會改變。遇到紙筆就寫字，寫的內容不完全可以理解，有時會夾雜一兩個字，像符篆一樣。人們和他說話，他也不回答。有個府丞覺得他與衆不同，邀請他到官舍居住，住了幾天後他便告辭離開。府丞送給他葛布衣服和精緻的鞋子，他把花插滿頭，在街上閑逛。街上的孩子們爭相搶奪他的花，他就抱著頭不給。不久之後，葛布衣服破爛不堪，他在風雪中卻依然神態自若。康熙年間（1662-1722），遂安人毛際可在漢江一帶遊玩，在旅館裡遇到了李生。李生為他寫了幾首扇頭詩，都能夠讀懂。毛際可將這些詩記錄下來並流傳開來。詩中寫道：『云有深山，鶴有林，不離當處了禪心。夜來月照長廊下，一句彌陀劫外音。』又說：『明暗全捐正眼開，一枝秀出一如來（Tathagata）。凡夫到此皆成聖，拍手相逢一笑回。』又說：『漫去千峰與萬峰，重重無盡又重重。何如高臥家山裡，前有幽篁後有松。』又說：『山色溪光明祖意，鳥啼花笑悟機緣。有時獨坐檯盤上，午夜無雲月一天。』又說：『道有道無俱漫語，是凈是禪總強名。昧卻本來咬枯骨，溺沈苦海不知春。』又說：『道行孤高化有緣，降龍伏虎自安然。於今喜得真三昧（Samadhi），月落風回綠樹。』
【English Translation】 English version: Jiang Huchen went straight to Mount Emei and resided in Fuhu Temple (伏虎寺, Subduing Tiger Temple). After a long stay, local officials requested him to revise the 'Emei Zhi' (峨眉志, Gazetteer of Mount Emei), so he made a trip to Chengdu. Soon after, he fell ill, left letters to bid farewell to those concerned, bathed, sat upright, and passed away while reciting poetry. The next day, a man named Hu encountered him at the foot of the mountain, calling out 'Mr. Jiang' repeatedly, but received no response. Upon entering the temple, he learned that Jiang Huchen had already died, and was greatly surprised (from 'Pan Shan Zhi (磐山志, Records of Pan Mountain) · Shi Yushan Ji (施愚山集, Collection of Shi Yushan)'). Li Sheng was a native of Jiangxi, his name unknown. He traveled between the Jiang and Han rivers for thirty years, always appearing to be about fifty years old. He carried a gourd ladle with him. At taverns, he begged for beef and pork fat, eating what he could and storing the rest in his tattered coat. Even in the heat of summer, the food's flavor would not change. Whenever he found paper and brush, he would write, but the content was not entirely comprehensible, sometimes mixing in one or two characters like talismans. People would speak to him, but he would not answer. A prefectural administrator found him unusual and invited him to reside in the government compound. After staying for several days, he bid farewell and left. The prefectural administrator gave him clothes made of kudzu fiber and fine shoes, and he adorned his head with flowers, strolling through the market. The market children competed to snatch his flowers, but he would hug his head and refuse to give them up. Soon after, the kudzu clothes became tattered, but he remained composed even in the wind and snow. During the Kangxi era (1662-1722), Mao Jike of Suian traveled to the Han River region and encountered Li Sheng at an inn. Li Sheng wrote several poems on a fan for him, all of which were readable. Mao Jike recorded and circulated these poems. The poems read: 'Clouds have deep mountains, cranes have forests, not leaving this place to understand the mind of Zen. At night, the moon shines on the long corridor, a phrase of Amitabha (彌陀, Amitābha) beyond kalpas.' Another says: 'Completely abandoning light and darkness, the true eye opens, a single branch shows forth a Tathagata (如來, Tathagata). Ordinary people who come here all become saints, clapping hands and meeting with a smile in return.' Another says: 'Wandering to a thousand peaks and ten thousand peaks, endlessly repeating. How is it like sleeping high in one's home mountains, with secluded bamboo in front and pine behind?' Another says: 'Mountain colors and stream light reveal the ancestral intent, bird songs and flower smiles awaken the opportunity. Sometimes sitting alone on the platform, at midnight, a cloudless moon in the sky.' Another says: 'Talking about existence or non-existence is all meaningless chatter, purity or Zen are just forced names. Ignoring the original nature, gnawing on dry bones, drowning in the sea of suffering, unaware of spring.' Another says: 'The path is solitary and high, transforming those with affinity, subduing dragons and tigers, naturally at peace. Now happily attaining true Samadhi (三昧, Samadhi), the moon sets, the wind returns, green trees.'
邊。又曰。趙州布衫重七斤。失處分明得處真。山河大地都蓋卻。誰是當機截斷人。又曰。千崖雨濕松添老。一味秋聲菊轉新。莫謂山中無甲子。數珠粒粒紀時辰。時又有洞庭生者。乞食洞庭山中。狀類狂者。夜則臥寺廡下。寺僧驅之。已而復來。嘗題詩壁上云。不信乾坤大。超然世莫群。口吞三峽水。腳踏萬方云。又云。有形總是假。無象孰為真。悟到無生地。梅花滿四鄰。又除夕詩云。燈火輝煌慶此宵。夜深兒女不相招。破蒲團上三更夜。那管明朝是歲朝。長洲汪琬錄傳之。二生者其後皆不知所終(安序堂集．池北偶談)。
知歸子曰。觀溫李諸君子行履。類古所稱沉冥者。味其言。殆寒山拾得之亞。與蔣先生之趣遠矣。宰官耶。比邱耶。予烏乎測之。 卍新續藏第 88 冊 No. 1646 居士傳
居士傳五十四
嚴仲愨宋文森畢紫嵐傳
嚴仲愨
法名大參。自號𨍏轢道人。嘉興人也。嗣法于天童費隱和尚。其自敘云。參道人恒喜順風揚帆。隨緣放曠。偶游雙徑。遇聞谷大師。授以向上一著。苦究三載。了無所入。適閱法眼指簾公案。忽然身心世界盡情脫落。祖師關捩徹底掀翻。再謁聞谷大師．憨山大師．天隱和尚。皆承許可。復見密雲老人。老人舉杖便作倒身勢。老
【現代漢語翻譯】 現代漢語譯本： 邊。又說：『趙州（地名）布衫重七斤。失處分明得處真。山河大地都蓋卻。誰是當機截斷人。』又說：『千崖雨濕松添老，一味秋聲菊轉新。莫謂山中無甲子，數珠粒粒紀時辰。』當時還有洞庭（湖名）生，在洞庭山中乞討食物，狀態像個瘋子。晚上就睡在寺廟的走廊下，寺廟的僧人驅趕他，但他之後又來了。曾經在墻上題詩說：『不信乾坤大，超然世莫群。口吞三峽水，腳踏萬方云。』又說：『有形總是假，無象孰為真。悟到無生地，梅花滿四鄰。』又在除夕寫詩說：『燈火輝煌慶此宵，夜深兒女不相招。破蒲團上三更夜，那管明朝是歲朝。』長洲（地名）汪琬記錄並流傳下來。這兩個人之後都不知道最終的結局（安序堂集．池北偶談）。
知歸子說：『觀察溫、李各位君子的行為，類似於古代所說的沉溺隱遁的人。品味他們的言語，大概是寒山、拾得一流的人物。與蔣先生的趣味相差甚遠。是做官的呢？還是比丘呢？我怎麼能測度呢？』 卍新續藏第 88 冊 No. 1646 居士傳
居士傳五十四
嚴仲愨宋文森畢紫嵐傳
嚴仲愨
法名大參，自號𨍏轢道人。嘉興（地名）人。師承天童費隱和尚。他自己敘述說：『參道人我常常喜歡順風揚帆，隨緣放曠。偶爾遊玩雙徑（地名），遇到聞谷大師，大師傳授我向上的一著。我苦苦鉆研三年，卻一無所得。恰巧讀到法眼指簾公案，忽然身心世界完全脫落，祖師關卡徹底掀翻。』再次拜見聞谷大師、憨山大師、天隱和尚，都得到他們的認可。又拜見密雲老人，密雲老人舉起禪杖就做出倒地的姿勢。
【English Translation】 English version: Furthermore, it is said: 'Zhao Zhou's (place name) cloth robe weighs seven pounds. Losing it is clear, gaining it is true. It covers all the mountains, rivers, and earth. Who is the one who can decisively cut it off at the opportune moment?' It is also said: 'A thousand cliffs are wet with rain, the pines grow older; the autumn sound is pure, the chrysanthemums become fresher. Do not say there are no years in the mountains; each bead of the rosary marks the passing of time.' At that time, there was also a man from Dongting (lake name), who begged for food in the Dongting Mountains, appearing like a madman. At night, he would sleep under the temple's corridor, and the monks would drive him away, but he would return. He once wrote a poem on the wall, saying: 'I do not believe in the greatness of heaven and earth; I transcend the world, unmatched by any. My mouth swallows the waters of the Three Gorges; my feet tread on the clouds of all directions.' He also said: 'Anything with form is always false; what without image is true? When one realizes the uncreated, plum blossoms fill the four neighborhoods.' He also wrote a poem on New Year's Eve, saying: 'The lights shine brightly, celebrating this night; deep in the night, sons and daughters do not invite each other. On a broken蒲團(pútuán, a meditation cushion) in the third watch of the night, I do not care if tomorrow is the New Year's Day.' Wang Wan of Changzhou (place name) recorded and circulated this. The whereabouts of both of these men were unknown thereafter (An Xu Tang Ji, Chi Bei Ou Tan).
Zhigui Zi said: 'Observing the conduct of gentlemen Wen and Li, they resemble those described in ancient times as being immersed in seclusion. Tasting their words, they are probably of the same kind as Hanshan and Shide. Their interests are far removed from those of Mr. Jiang. Are they officials? Are they Bhikkhus? How can I fathom this?' 卍 New Continued Collection, Volume 88, No. 1646, Biographies of Laymen
Biographies of Laymen, Fifty-Four
Biographies of Yan Zhongque, Song Wensen, and Bi Zilan
Yan Zhongque
His Dharma name was Dashen, and he styled himself as 𨍏轢道人. He was from Jiaxing (place name). He inherited the Dharma from Abbot Feiyin of Tiantong Monastery. In his own account, he said: 'I, the seeker of the Dao, always enjoy raising the sails with the wind, being unconstrained and free. I happened to travel to Shuangjing (place name) and met Master Wengu, who imparted to me the upward pointing teaching. I diligently studied it for three years, but gained nothing. By chance, I read the case of Fayen's 指簾(zhǐ lián, finger pointing at the curtain) , and suddenly my body and mind, and the world, completely fell away, and the ancestral barrier was completely overturned.' He again visited Master Wengu, Master Hanshan, and Abbot Tianyin, and all of them acknowledged his attainment. He also met Elder Miyun, who raised his staff and made a gesture of falling down.
人植杖即起身據坐。老人橫杖抽身便走。老人趕趁轉身向曰。咄哉老僧。又來泥里洗土塊。老人便休。隱居二十八載。費隱容和尚首嗣老人法席。乃往問曰。古人道百尺竿頭進步。百尺竿頭即不問。如何是進步處。容便打云。向這裡轉身。道人云這猶是百尺竿。未是進步在。容又打云。不知進退漢。道人云。山貓原是短腳的。容云這畜生。道人作虎跳勢。容云莫捏怪。道人作擒僧勢。哮吼而出。容即上堂云。今日諸人莫撒沙。試聽山僧一指述。嘉禾有個老鼠子。偷卻上天一粒粟。慣向諸方弄爪牙。惹得清風香拂拂。獨是山僧不近情。白棒掀天直打出。且轉身一句又作么生道。道人掩耳出堂后。容將如意云付汝表信。道人舉手接云沒手人得接。容曰接了也。道人展兩手。容曰流傳去也。𨍏轢便禮拜而出。嘗自圖其影。費隱為之贊曰。斗笠不遮眼。鋤頭不著地。何似山中人。了了心無緒。腰束裙而寬。手露臂而冷。欲行不行。前頭無門。鑿開虛空一竅。許大地人在此屙矢放溺。是𨍏轢平日之受用。呵呵大笑把起鋤頭。須放下草鞋。何不脫來賣。咄咄咄。明月清風得自在。仲愨禮謝。費隱不顧便與一踢。費隱曰。好像一隻狂狗。仲愨曰早被我一口。其友周知微病篤。仲愨往視。道及家事。仲愨云。公一生學道得力處正在此際
。不得雜念。知微即舉拳曰是甚麼。仲愨曰也是閑言語。知微點首曰。愿與兄世世結為道中骨肉。仲愨曰驀直去。知微即坐椅而逝(𨍏轢機緣)。
宋文森
名世隆。長洲人。父學程。夢文殊抱子授之而生。故初名曰文。年四歲聽父讀金剛經。即能誦四句偈。既長補諸生。年五十餘。遭家多故。鬱鬱成疾。偶觸華嚴經無著無縛解脫句有會。遂長齋斷欲。日誦金剛經。月餘病起。中秋夕見堂前角燈光不透脫。不覺感慨默坐。參究久之。忽汗下通身。胸中廓然。作偈曰。主主賓賓無主賓。分明指點愈迷津。偶然風觸燈中火。卻遇當家舊主人。又曰。今日方知吾喪吾。凡情聖解一齊枯。親朋問我如何是。者也之乎隻字無。頃之聞天笠珍禪師宗風甚盛。欲往咨決。適師過蘇之大云庵。文森往謁。既見即云。龍腦薄荷香聞天下。師云可要乾矢橛么。隨問云如何是乾矢橛。文森云八面春風。師云來此作么。文森云。不求佛不求法。要討個了當。師厲聲曰萬劫千生不得了。文森言下有省。師尋去之杭州南澗。文森再往謁之。師曰向在甚麼處得這個訊息。文森曰向在孟夫子飯糗茹草章曾打一個輥。曰如何。文森曰。龐公云。但自無心於萬物。何妨萬物常圍繞。語未畢師擊幾云。可惜一個龐公尚打作兩橛。文森頓省前過。明
【現代漢語翻譯】 現代漢語譯本 不得有任何雜念。知微禪師突然舉起拳頭問道：『這是什麼？』仲愨回答說：『這也是多餘的話。』知微禪師點頭說：『我願意與你生生世世結為道中的骨肉兄弟。』仲愨說：『徑直往前走吧！』知微禪師隨即坐在椅子上圓寂了（這是𨍏轢的機緣）。
宋文森
名世隆，是長洲人。他的父親學程，夢見文殊菩薩（Manjusri，智慧的菩薩）抱著一個孩子交給他，後來就生下了文森。因此最初給他取名為文。四歲時，他聽父親讀《金剛經》（Diamond Sutra），就能背誦其中的四句偈。長大后，他成爲了諸生（明清兩代的生員）。五十多歲時，家中遭遇了很多變故，他因此鬱鬱寡歡，生了病。偶然間接觸到《華嚴經》（Avatamsaka Sutra）中『無著無縛解脫』的句子，有所領悟，於是開始長期吃齋，斷絕慾望，每天誦讀《金剛經》。一個月后，病就好了。中秋節的晚上，他看到堂前的角燈光線不通透，不覺感慨，默默地坐著參究了很久。忽然汗流浹背，胸中豁然開朗，於是作偈說：『主主賓賓無主賓，分明指點愈迷津。偶然風觸燈中火，卻遇當家舊主人。』又說：『今日方知吾喪吾，凡情聖解一齊枯。親朋問我如何是，者也之乎隻字無。』不久，他聽說天笠珍禪師的宗風非常興盛，想要前去請教決疑。恰好天笠珍禪師路過蘇州的大云庵，文森前去拜見。見面后，文森就說：『龍腦薄荷香聞天下。』天笠珍禪師說：『想要乾燥的糞橛嗎？』隨即問道：『什麼是乾燥的糞橛？』文森回答說：『八面春風。』天笠珍禪師問：『來這裡做什麼？』文森回答說：『不求佛（Buddha）不求法（Dharma），想要討個明白。』天笠珍禪師厲聲說：『萬劫千生也得不到明白。』文森聽后當下有所領悟。天笠珍禪師隨即前往杭州南澗。文森再次前去拜見他。天笠珍禪師問：『先前在什麼地方得到這個訊息的？』文森回答說：『先前在孟夫子的飯糗茹草章中曾經摔了一跤。』天笠珍禪師問：『怎麼樣？』文森回答說：『龐蘊（Layman Pang，唐朝著名居士）說：但自無心於萬物，何妨萬物常圍繞。』話還沒說完，天笠珍禪師就拍了一下桌子說：『可惜一個龐蘊，還被打成兩截。』文森頓時醒悟了之前的過錯，明白了。
【English Translation】 English version He must have no distracting thoughts. Chan Master Zhiwei suddenly raised his fist and asked, 'What is this?' Zhong Que replied, 'These are also idle words.' Chan Master Zhiwei nodded and said, 'I wish to be brothers in the Way with you, life after life.' Zhong Que said, 'Go straight ahead!' Chan Master Zhiwei then sat on the chair and passed away (this is the opportunity of 𨍏轢).
Song Wensen
His name was Shi Long, and he was from Changzhou. His father, Xue Cheng, dreamed that Manjusri (the Bodhisattva of wisdom) was holding a child and giving it to him, and then Wensen was born. Therefore, he was initially named Wen. At the age of four, he listened to his father reading the Diamond Sutra and was able to recite the four-line verse. When he grew up, he became a student. In his fifties, he encountered many misfortunes in his family, and he became depressed and ill. He happened to come across the phrase 'no attachment, no bondage, liberation' in the Avatamsaka Sutra and had an understanding. He then began to abstain from meat and desires for a long time, and recited the Diamond Sutra every day. After more than a month, he recovered from his illness. On the night of the Mid-Autumn Festival, he saw that the light of the corner lamp in front of the hall was not transparent, and he couldn't help but feel emotional and sat silently to investigate for a long time. Suddenly, he was sweating all over, and his chest was clear. He then composed a verse saying: 'Host, host, guest, guest, no host, no guest, clearly pointing out only confuses the ferry. The accidental wind touches the fire in the lamp, but encounters the old master of the house.' He also said: 'Today I know that I have lost myself, and all worldly feelings and holy understandings are withered together. Friends and relatives ask me what it is, and there is not a single word of 'this, that, of, or what'.' Soon, he heard that Chan Master Tianli Zhen's sect style was very prosperous, and he wanted to go to ask for clarification. It happened that Chan Master Tianli passed by Dayun Nunnery in Suzhou, and Wensen went to visit him. As soon as they met, Wensen said, 'The fragrance of borneol mint is heard all over the world.' Chan Master Tianli said, 'Do you want a dry dung beetle?' Then he asked, 'What is a dry dung beetle?' Wensen replied, 'Spring breeze in all directions.' Chan Master Tianli asked, 'What are you doing here?' Wensen replied, 'I am not seeking the Buddha, not seeking the Dharma, I want to find a clear understanding.' Chan Master Tianli said sternly, 'You will not get it in ten thousand kalpas and thousands of lives.' Wensen had an understanding upon hearing this. Chan Master Tianli then went to Nanjian in Hangzhou. Wensen went to visit him again. Chan Master Tianli asked, 'Where did you get this news before?' Wensen replied, 'I stumbled in Mencius' chapter on eating dried meat and grass.' Chan Master Tianli asked, 'How?' Wensen replied, 'Layman Pang said, 'Just be without mind towards all things, why not let all things always surround you?'' Before he finished speaking, Chan Master Tianli slapped the table and said, 'It's a pity that Layman Pang is still broken into two pieces.' Wensen suddenly realized his previous mistakes and understood.
年再往南澗謁師。在堂中有問未生前面目者。文森應曰。螺髻峰少頃進見。師云。好個螺髻峰。只恐未肯點頭在。因舉六祖師秀菩提樹話問和尚如何道。師云。掀倒菩提樹。打翻明鏡臺。髑髏都粉碎。處處絕塵埃。文森云也不過到此。師拂衣而起。拍文森肩曰。如今可把六祖神秀並老僧與居士縛做一束。拋向錢塘江里去。文森頓悟臨濟吃三頓痛棒意旨。遂口占偈云。生前面目絕追求。螺髻峰高解點頭。一句頓超三頓棒。凡情聖解付東流。居三年。師過蘇泊舟盤門。呼文森往謂曰。老僧九坐道場。欲來一休歇。了徹人莫如居士。老僧有末後付囑。可承當此事。既去遂遣兩僧赍拂子授之。師行至謝村。遂沐浴更衣坐逝。康熙四十一年。文森得脾疾。示禪客曰。末後何必有句。末後何必無句。刀山劍樹上翻身。鑊湯爐炭中躲避。無端七十餘年。總是逢場作戲。今日尚要賣弄一番。咄你看這粉碎枯髏。那有一點西來之意。其妻疾亟。以告文森。不往。第傳語云。子去。我且行矣。遂後妻數刻而逝(城南遺稿)。
畢紫嵐
名奇。江南歙人也。少避難之杭州。寓僧舍。閱金剛般若經。始知信向。繼閱祖師語錄。疑之。有堂頭僧教看南泉斬貓公案。久之聞斧聲有省。頗自負。尋入馬首山。有醒愚禪師者結茅山居。灰頭
【現代漢語翻譯】 現代漢語譯本： 文森禪師再次前往南澗拜見他的老師。在禪堂中，有人問『未生前面目』（指未出生前的本來面目）是什麼。文森回答說：『螺髻峰（山峰名）少頃進見。』 他的老師說：『好一個螺髻峰，只恐怕你還未肯點頭認可。』 於是老師舉六祖慧能和神秀關於菩提樹的偈語，問文森如何理解。文森說：『掀倒菩提樹，打翻明鏡臺，髑髏（頭蓋骨）都粉碎，處處絕塵埃。』 老師說：『也不過如此。』 老師拂袖而起，拍著文森的肩膀說：『如今可以把六祖神秀和老僧與你居士捆在一起，拋向錢塘江里去。』 文森頓時領悟了臨濟義玄吃三頓痛棒的意旨。於是口占一偈：『生前面目絕追求，螺髻峰高解點頭。一句頓超三頓棒，凡情聖解付東流。』 文森在南澗住了三年。後來，他的老師經過蘇州葑門，叫文森前來說：『老僧久居道場，想來休息一下。瞭解我的人莫如你居士。老僧有最後的囑託，你可以承擔此事。』 老師說完就派兩個僧人把拂塵交給文森。老師走到謝村，於是沐浴更衣，坐化圓寂。康熙四十一年（1702年），文森得了脾病，告訴禪客說：『末後何必有句，末後何必無句。刀山劍樹上翻身，鑊湯爐炭中躲避。無端七十餘年，總是逢場作戲。今日尚要賣弄一番。咄！你看這粉碎的枯髏，哪有一點西來之意？』 他的妻子病危，告訴了文森，文森沒有去探望，只是傳話說：『你先去，我隨後就來。』 他的妻子在文森說完話后不久就去世了（出自《城南遺稿》）。
畢紫嵐，
名奇，是江南歙縣人。年輕時爲了躲避戰亂來到杭州，住在僧舍里。閱讀《金剛般若經》（佛教經典），開始產生信仰。後來閱讀祖師語錄，心生疑惑。有一位堂頭僧教他參看南泉斬貓公案。時間久了，聽到斧頭的聲音有所領悟，頗為自負。後來進入馬首山，有一位名叫醒愚的禪師在那裡結茅隱居。
【English Translation】 English version: Zen Master Wensen once again visited his teacher in Nanjian. In the Zen hall, someone asked, 'What is the original face before birth?' Wensen replied, 'Mount Luoji (mountain name) will appear shortly.' His teacher said, 'A fine Mount Luoji, but I fear you are not yet willing to nod in agreement.' Then the teacher cited the verses of the Sixth Patriarch Huineng and Shenxiu about the Bodhi tree, asking Wensen how he understood them. Wensen said, 'Uproot the Bodhi tree, overturn the bright mirror stand, shatter the skull, everywhere free from dust.' The teacher said, 'That's all it is.' The teacher flicked his sleeves and stood up, patting Wensen's shoulder, saying, 'Now we can tie the Sixth Patriarch Shenxiu, this old monk, and you, the layman, together and throw them into the Qiantang River.' Wensen suddenly understood the meaning of Linji Yixuan receiving three painful blows. So he composed a verse: 'The original face before birth is beyond pursuit, Mount Luoji is high and understands nodding. One sentence surpasses three blows, mundane feelings and holy understanding are consigned to the eastern flow.' Wensen stayed in Nanjian for three years. Later, his teacher passed through Fengmen in Suzhou and called Wensen to say, 'This old monk has been in the monastery for a long time and wants to rest. No one understands me better than you, the layman. This old monk has a final entrustment, and you can take on this matter.' After speaking, the teacher sent two monks to give the whisk to Wensen. The teacher went to Xie Village, then bathed and changed clothes, and passed away in meditation. In the 41st year of Kangxi (1702), Wensen contracted a spleen disease and told the Zen guests, 'Why must there be a phrase at the end? Why must there be no phrase at the end? Somersaulting on mountains of knives and trees of swords, dodging in cauldrons of boiling water and furnaces of charcoal. For no reason, for more than seventy years, it has all been acting in a play. Today, I still want to show off a bit. Bah! Look at this shattered skull, where is there any meaning of coming from the West?' His wife was critically ill and told Wensen, but Wensen did not go to visit, only sending a message saying, 'You go first, I will come soon.' His wife passed away shortly after Wensen spoke (from 'Lost Manuscripts of Chengnan').
Bi Zilan,
Named Qi, was a native of She County in Jiangnan. In his youth, he came to Hangzhou to escape the war and lived in a monastery. Reading the 'Diamond Sutra' (Buddhist scripture), he began to have faith. Later, reading the sayings of the patriarchs, he became doubtful. A head monk taught him to study the case of Nanquan cutting the cat. After a long time, he had some understanding upon hearing the sound of an axe, and he was quite self-satisfied. Later, he entered Mount Mashou, where a Zen master named Xingyu lived in seclusion in a thatched hut.
土面。紫嵐一見以機語相接。醒愚微哂而已。明日復往見請益。醒愚徴前語。指其負墮處。令參一歸何處。居數月。其所親訪得之要與俱歸。紫嵐歸。參究甚力。行止不少閑。閱五年。偶閱巖頭語大悟。再謁醒愚。醒愚笑曰。今日始知吾不欺汝也。自是常居僧舍。持佛戒。終日瞑坐。自號懶庵。夜臥不夢者二十年。其妻至輒引避。子死亦弗哭也。居蘇州支硎山德云庵最久。嘗示禪客云。參話頭有法。不可不知。何謂法。一念真疑無間斷是也。何謂一念真疑。如雪巖云。盡三百六十骨節。八萬四千毛竅。並作個趙州無字。一提提起。如一團熱鐵。如一堆烈𦦨相似。並無昏沉散亂之相可得。又如高峰云。萬法歸一。一歸何處。世間一切萬法總歸一法。畢竟歸在何處。決定要討個分曉。此之謂一念真疑也。你若道趙州無字。圓同太虛。無欠無餘。若起心動念。便不是趙州無字矣。又萬法歸一。一者心也。一歸何處。乃是處而無處。無處而處。若真有處則不是不是也。如此云云。謂之第二念。盡落知解。知解愈精去道愈遠。近世馳聲走譽者都從第二念而入。外面看時句句般若。其實皆是意識依通。認賊為子。可不哀耶。何謂無間斷。今日也一念真疑而參。明日也一念真疑而參。不論年。那管月。但時時刻刻一念真疑而參。必要
【現代漢語翻譯】 現代漢語譯本 土面（人名）。紫嵐（人名）一見，便用禪機之語與他交談。醒愚（法號）只是微微一笑。第二天，紫嵐又去拜見，請求開示。醒愚便提起之前的話，指出了他理解上的偏差，讓他參究『萬法歸一，一歸何處』。過了幾個月，紫嵐的親人找到他，要帶他一起回家。紫嵐回去了，參究更加努力，一刻也不放鬆。過了五年，偶然讀到巖頭（唐代禪師）的語錄，大徹大悟。再次拜見醒愚。醒愚笑著說：『今天才知道我沒有欺騙你啊。』從此，紫嵐常住在僧舍，持守佛戒，整天閉目靜坐，自號懶庵。二十年夜裡睡覺不做夢。他的妻子來了，他就躲避。兒子死了也不哭。在蘇州支硎山德云庵居住最久。曾經開示禪客說：『參話頭有方法，不可不知道。什麼是方法？一念真疑，沒有間斷就是。』什麼是一念真疑？如雪巖（宋代禪師）所說：『盡三百六十個骨節，八萬四千個毛孔，都做個趙州無字（禪宗公案）。一提提起，如一團熱鐵，如一堆烈火相似，並沒有昏沉散亂的現象可以得到。』又如高峰（元代禪師）所說：『萬法歸一，一歸何處？世間一切萬法總歸一法，到底歸在何處？』一定要討個分曉。這就叫做一念真疑。你如果說趙州無字，圓同太虛，無欠無餘。若起心動念，便不是趙州無字了。又萬法歸一，一者心也。一歸何處？乃是處而無處，無處而處。若真有處則不是了。』如此等等，叫做第二念，完全落入知解。知解越精，離道越遠。近世那些追逐名聲和讚譽的人，都是從第二念而入。外面看時句句都是般若（智慧），其實都是意識的依附和貫通，認賊為子，可悲不可悲啊！什麼叫做沒有間斷？今天也一念真疑而參，明天也一念真疑而參。不論年，不管月，但時時刻刻一念真疑而參，一定要...
【English Translation】 English version Tu Mian (person's name). Upon meeting Zi Lan (person's name), he engaged him in Chan (Zen) discourse. Xing Yu (Dharma name) merely smiled slightly. The next day, Zi Lan visited again, seeking further instruction. Xing Yu brought up the previous conversation, pointing out the errors in his understanding, and instructed him to contemplate 'All things return to one, where does the one return?' After several months, Zi Lan's relatives found him, wanting to take him home. Zi Lan returned, intensifying his contemplation, never relaxing. After five years, he accidentally read the sayings of Yan Tou (Chan master of the Tang Dynasty) and attained great enlightenment. He visited Xing Yu again. Xing Yu smiled and said, 'Today I know that I did not deceive you.' From then on, Zi Lan often resided in the monastery, upholding the Buddhist precepts, meditating in stillness all day long, calling himself Lazy Hermit. For twenty years, he did not dream at night. When his wife came, he would avoid her. He did not even cry when his son died. He resided at Deyun Hermitage on Mount Zhi of Suzhou for the longest time. He once instructed Chan practitioners, saying, 'There is a method to contemplate the topic of meditation, which you must know. What is the method? It is a single thought of genuine doubt, without interruption.' What is a single thought of genuine doubt? As Xue Yan (Chan master of the Song Dynasty) said, 'With all three hundred and sixty bones and eighty-four thousand pores, make it all into the 'Wu' (no) of Zhao Zhou (Zen koan). Lift it up, like a ball of hot iron, like a pile of raging fire, with no dullness or distraction to be found.' And as Gao Feng (Chan master of the Yuan Dynasty) said, 'All things return to one, where does the one return? All things in the world return to one thing, but where does it ultimately return?' You must seek a clear understanding. This is called a single thought of genuine doubt. If you say that the 'Wu' of Zhao Zhou is round like the great void, lacking nothing and having nothing in excess, then if you give rise to thought, it is no longer the 'Wu' of Zhao Zhou. Also, all things return to one, and the one is the mind. Where does the one return? It is a place that is no place, and no place that is a place. If there is truly a place, then it is not.' Such things are called the second thought, completely falling into intellectual understanding. The more refined the intellectual understanding, the further one is from the Way. Those who pursue fame and praise in recent times all enter through the second thought. From the outside, every sentence seems like prajna (wisdom), but in reality, they are all dependent on and connected to consciousness, mistaking a thief for one's own child, how sad! What is meant by without interruption? Today, contemplate with a single thought of genuine doubt, and tomorrow, contemplate with a single thought of genuine doubt. Regardless of the year, regardless of the month, but at every moment, contemplate with a single thought of genuine doubt, you must...
實證實悟。大法現前而後已。此之謂無間斷也。若果如是一念真疑。如是無間斷。自然有日。不期而然。話頭參破而明心見性矣。又云。古聖道涅槃心易曉。差別智難明。此兩句最元最微。非大法現前不知其故。而今諸方盡作世諦解會。謂打一七二七略有省入。即知此心為涅槃心。從此討機緣。論公案。這則明白。那則誵訛。那則明白。這則誵訛。必要推敲逐個透盡。此則謂之差別智。故曰涅槃心易曉。差別智難明也。這般的都是地獄漢。何以故。都是將意識為涅槃心。都是學得胡言漢語為差別智耳。所以諸方付法之後。將機緣公案揣摩得依稀彷彿。向人前拏三說七。指白道黃。以為得大機顯大用。冤哉冤哉。佛法安得不平沉耶。好教爾知。大凡真參話頭者。不到大徹大悟斷不敢開口妄談佛法。一大徹大悟。縱有百千機緣萬億公案。當下一串穿起掛在眉邊。若也未能。則是不曾大徹大悟。而汝揣摩得依稀彷彿。向人前拏三說七指黃道白者。儘是汝意識堆中狼藉糞穢也。是以懶庵改曰。涅槃心一曉。差別智全明。高流異衲。諦聽諦聽。其他論著頗多。此其最切者。康熙四十七年終於德云庵。庵主如玨為之殮。收其遺書。有別傳錄八卷行世(別傳錄．畢居士傳)。
知歸子曰。近世士大夫學禪者頗眾。然多掠影宗門
【現代漢語翻譯】 現代漢語譯本： 實證實悟，大法當下顯現，這就是所謂的無間斷。如果真的能做到一念之間產生真正的懷疑，並且如此無間斷地持續下去，自然會有那麼一天，在不經意間，話頭被參破，從而明心見性。還有人說：『古聖所說的涅槃心容易理解，但差別智卻難以明白。』這兩句話最為根本也最為精微，如果不是大法當下顯現，就無法知道其中的緣由。而現在各處都用世俗的理解來解釋，認為打一個七或者兩個七，稍微有所領悟，就認為這個心是涅槃心，從此尋找機緣，談論公案，這個明白，那個錯誤，那個明白，這個錯誤，必須要推敲，逐個徹底弄明白，這才能稱之為差別智。所以說涅槃心容易理解，差別智難以明白。像這樣的人都是地獄之徒。為什麼呢？都是將意識當作涅槃心，都是學得一些胡言亂語當作差別智罷了。所以各處在傳法之後，將機緣公案揣摩得依稀彷彿，就在人前誇誇其談，指白道黃，以為自己得到了大的機緣，顯現了大的作用，真是冤枉啊，冤枉啊。佛法怎麼能不衰落呢？要讓你們知道，凡是真正參話頭的人，不到大徹大悟，斷然不敢開口妄談佛法。一旦大徹大悟，縱然有成百上千的機緣，萬億的公案，當下就能一串串地穿起來，掛在眉毛邊上。如果還不能做到這樣，那就是不曾大徹大悟。而你們揣摩得依稀彷彿，就在人前誇誇其談，指黃道白，這些都是你們意識堆中的狼藉糞穢啊。因此懶庵禪師改說：『涅槃心一曉，差別智全明。』各位高僧大德，仔細聽啊，仔細聽啊。其他的論著還有很多，這是其中最切要的。畢居士于康熙四十七年（1708年）在德云庵圓寂，庵主如玨為他料理後事，並收集了他的遺書，有《別傳錄》八卷流傳於世（《別傳錄．畢居士傳》）。
知歸子說：近世的士大夫學習禪宗的人很多，然而大多隻是略知皮毛。
【English Translation】 English version: Realize enlightenment through verification. The Great Dharma manifests right now, and this is what is meant by 'uninterrupted'. If one can truly generate genuine doubt in a single thought, and maintain this uninterruptedly, naturally a day will come when, unexpectedly, the 'hua tou' (話頭, critical phrase) will be penetrated, leading to the realization of mind and seeing one's nature. It is also said: 'The Nirvana Mind (涅槃心) spoken of by ancient sages is easy to understand, but the Differentiated Wisdom (差別智) is difficult to grasp.' These two sentences are the most fundamental and subtle. Without the Great Dharma manifesting right now, one cannot know the reason. However, everywhere now, people interpret it with worldly understanding, thinking that after meditating for one or two weeks, with a slight insight, they know this mind is the Nirvana Mind. From then on, they seek opportunities and discuss 'gongan' (公案, koans), saying 'this one is clear, that one is wrong,' 'that one is clear, this one is wrong,' and they must scrutinize and thoroughly understand each one. This is what is called Differentiated Wisdom. Therefore, it is said that the Nirvana Mind is easy to understand, but Differentiated Wisdom is difficult to grasp. Those who are like this are all hell-bound. Why? Because they all take consciousness as the Nirvana Mind, and they all learn some nonsensical words as Differentiated Wisdom. Therefore, after transmitting the Dharma everywhere, they vaguely grasp the 'jiyuan' (機緣, opportunity) and 'gongan' (公案, koans), and then boast and make wild claims in front of others, calling white yellow, thinking they have obtained great opportunities and manifested great functions. How unjust, how unjust! How can the Buddha Dharma not decline? Let you know that all those who truly investigate the 'hua tou' (話頭, critical phrase) dare not speak falsely about the Buddha Dharma until they have achieved great enlightenment. Once greatly enlightened, even if there are hundreds of thousands of 'jiyuan' (機緣, opportunity) and trillions of 'gongan' (公案, koans), they can immediately string them together and hang them on their eyebrows. If they cannot do this, then they have not achieved great enlightenment. And those of you who vaguely grasp things and boast and make wild claims in front of others, calling yellow white, are all just a pile of messy filth in your consciousness. Therefore, Lan'an (懶庵) changed it to: 'The Nirvana Mind is understood at once, and Differentiated Wisdom is fully clear.' All eminent monks and virtuous ones, listen carefully, listen carefully. There are many other treatises, but this is the most essential. Bi Jushi (畢居士) passed away at Deyun Hermitage (德云庵) in the 47th year of the Kangxi (康熙) reign (1708), and the abbot Ru Jue (如玨) took care of his funeral and collected his posthumous writings, with eight volumes of 'Separate Records' (別傳錄) circulating in the world ('Separate Records. Biography of Bi Jushi').
Zhigui Zi (知歸子) said: In recent times, there are many scholar-officials who study Chan Buddhism, but most of them only scratch the surface of the Zen school.
掉弄知解。求其真實參悟者蓋難其人。諸方希圖外護。付囑如麻。適足為門風玷耳。嚴宋諸君苦心斯道。既有歷年邂逅因緣。卒明大法。蓋猶有楊李之風焉。紫嵐之論禪病最為深痛。善學者由是而求之。其于邪正之界不昭如白黑矣乎。 卍新續藏第 88 冊 No. 1646 居士傳
居士傳五十五
周安士傳
周安士。名夢顏。一名思仁。崑山諸生也。博通經藏。深信因果。居常念言。眾生蚩蚩造無量罪。淫殺二業實居大半。古今世典懲勸頗詳。不斷其源川壅則潰。爰竭苦衷。深維經義。抉微洞幽。拔山搗穴。勒成二書。戒淫與殺。其戒殺書言多深痛。大要云。刀兵之難。在於人道。或數十年。或百餘年。僅一二見。至於畜生。無日得脫。普天之下一遇雞鳴。無量無邊狠心屠戶。手執利刀奮向群豕。爾時群豕自知難到。大聲哀號救援不至。各被彼人裂腹刺心抽腸拔肺。哀號未斷。又投沸湯受大苦惱。片刻之間。閻浮世界萬萬生靈頭足異處。積群豕骨過高山巔。漂群豕血赤江水流。如是惡因如是惡果。詰其根由皆為我等口腹所致。世人動稱我不作惡何必持齋。豈知爾等偃息在床。妻孥聚首。即有素不相識之人先。為汝等遍造惡業無量無邊。諸佛菩薩神通天眼。見諸眾生輪迴六趣。如旋火輪。
【現代漢語翻譯】 現代漢語譯本：沉溺於賣弄知識和理解，真正尋求真實參悟的人實在難以找到。各處寺院希望得到外在的庇護，接受的囑託多如麻，反而足以成為門風的污點。嚴宋諸位居士苦心研究佛法，既然有了多年的邂逅因緣，最終明白了大法，大概還有楊億、李維之風範。紫嵐對禪宗弊病的論述最為深刻透徹，善於學習的人由此而求索，那麼對於邪正的界限，不是像黑白一樣清楚明白了嗎？ 《卍新續藏》第88冊No.1646《居士傳》 《居士傳》五十五 周安士傳 周安士，名夢顏，又名思仁，是崑山的讀書人。他廣泛通讀佛經，深信因果報應。他經常唸叨說，眾生愚昧無知，造下無量的罪業，其中淫慾和殺生兩種罪業佔了絕大部分。古今的世俗典籍對懲罰和勸誡已經說得很詳細了，但是如果不斷絕罪惡的根源，就像堵塞河流一樣，最終會潰堤。於是他竭盡苦衷，深入思考經書的意義，挖掘細微之處，洞察幽深之理，像拔山搗穴一樣，撰寫成兩本書，分別是《戒淫書》和《戒殺書》。其中《戒殺書》的言辭大多深刻而痛切，大意是說，刀兵的災難，發生在人道中，或許幾十年，或許一百多年，僅僅出現一兩次。至於畜生，沒有一天能夠逃脫。普天之下，只要雞一叫，無數心狠手辣的屠戶，手持鋒利的刀，衝向豬群。這時豬群自知難以逃脫，大聲哀嚎，卻沒有人來救援。它們各自被那些人剖開肚子，刺穿心臟，抽出腸子，拔出肺。哀嚎還沒有停止，又被投入沸騰的開水中，遭受巨大的痛苦。片刻之間，整個閻浮世界（Jambudvipa，指我們所居住的這個世界）成千上萬的生靈身首異處。堆積豬的骨頭，比高山的山頂還要高；漂流豬的血，把江水染成紅色。這樣的惡因，導致這樣的惡果，追究它的根源，都是因為我們這些人的口腹之慾所導致的。世人動不動就說，『我不作惡，為什麼一定要持齋？』哪裡知道你們安穩地躺在床上，妻兒團聚的時候，就有素不相識的人，先為你們造下無量無邊的惡業。諸佛菩薩用神通天眼，看見眾生在六道（Six realms of reincarnation）中輪迴，就像旋轉的火輪一樣。
【English Translation】 English version: Those who indulge in showing off knowledge and understanding, it is truly difficult to find someone who seeks genuine enlightenment. Various monasteries hope to receive external protection, and the entrustments they accept are as numerous as hemp, which is enough to become a blemish on the reputation of the monastery. Layman Yan and Layman Song painstakingly studied the Dharma, and since they had the karmic connection of many years, they finally understood the Great Dharma, and they probably still have the demeanor of Yang Yi and Li Wei. Zi Lan's discussion of the ills of Zen is the most profound and thorough. Those who are good at learning seek it from this, then the boundary between evil and righteousness is not as clear as black and white? Supplement to the Wan (卍) Tripitaka, Volume 88, No. 1646, Biographies of Laymen Biographies of Laymen, Fifty-Five Biography of Zhou Anshi Zhou Anshi, named Mengyan, also named Siren, was a scholar from Kunshan. He extensively studied the Buddhist scriptures and deeply believed in cause and effect. He often said, 'Sentient beings are ignorant and create immeasurable sins, of which lust and killing account for the vast majority. The secular classics of ancient and modern times have described punishments and exhortations in detail, but if the root of evil is not cut off, it will be like blocking a river, which will eventually burst its banks.' Therefore, he exhausted his efforts, deeply pondered the meaning of the scriptures, excavated the subtle points, and discerned the profound principles, like uprooting mountains and smashing caves, and wrote two books, namely 'Admonitions Against Lust' and 'Admonitions Against Killing.' Among them, the words of 'Admonitions Against Killing' are mostly profound and poignant, the general idea is that the disaster of war, which occurs in the human realm, may only occur once or twice in decades or more than a hundred years. As for animals, they cannot escape for a single day. Throughout the world, as soon as the rooster crows, countless ruthless butchers, holding sharp knives, rush towards the pig herds. At this time, the pig herds know that it is difficult to escape, and they cry out loudly, but no one comes to rescue them. They are each disemboweled, their hearts pierced, their intestines pulled out, and their lungs extracted by those people. Before the wailing has stopped, they are thrown into boiling water and suffer great pain. In a moment, tens of thousands of living beings throughout Jambudvipa (the world we live in) are separated from their heads and feet. The bones of the accumulated pigs are higher than the top of a high mountain; the blood of the drifting pigs dyes the river red. Such evil causes lead to such evil results, and tracing its roots, it is all caused by the desires of our mouths and stomachs. People often say, 'I do not do evil, why must I observe vegetarianism?' How do you know that when you are lying comfortably in bed, with your wife and children gathered around you, there are strangers who first create immeasurable evil deeds for you. All Buddhas and Bodhisattvas, with their supernatural powers and heavenly eyes, see sentient beings reincarnating in the six realms (Six realms of reincarnation), like a spinning wheel of fire.'
或為大身更相殺食。或為細身更相殺食。或為父母六親眷屬更相殺食。發大悲心說真實語。導彼迷流開爾覺路。我勸世人未能持齋先須斷殺。孟子有言。仁者人也。人不信佛。何不信人。若信是人。何不斷殺。仁則不殺。殺則非仁。諦聽吾言。免入異類。安士每過一切神祠。必祝願云。惟愿尊神。發出世心。勿受血食。一心常念阿彌陀佛。求生凈土。思仁自今二十四歲。直至壽盡中間。若殺一小魚蝦。惟愿尊神是糾是殛。迅雷擊碎所著書板。思仁自今二十四歲。直至壽盡。家中眷屬若有一人傷一蚊蟻。亦同此誓。思仁自今二十四歲。直至壽盡。中間若遇身及眷屬嬰諸重病。忽一仙人來告之言。投一小蛤于沸湯中。飲之則生不然則死。以貪生故竟從其言。亦同此誓。思仁自今二十四歲。直至壽盡。倘有毒蛇嚙我垂斃。家眾憤憤欲殺此蛇。而我不能極力救阻。亦同此誓。思仁自今二十四歲。直至壽盡。臨河見魚仰面見鳥。不思救度反萌殺機。亦同此誓。思仁自今二十四歲。直至壽盡。若夢寐中見人殺生。不能至心稱佛名號。發救度心。而反歡喜贊成其事。亦同此誓。其戒淫書勸諸淫者。先觀胎獄了種種苦。是謂息淫原始方便。系以偈曰。父母未生時。因業多掛帶。一點無明根。見欲生貪愛。淫心才一起。忽被精血蓋。從此
【現代漢語翻譯】 現代漢語譯本 或者轉生為巨大的身軀互相殘殺吞食，或者轉生為細小的身軀互相殘殺吞食；或者轉生為父母、六親眷屬互相殘殺吞食。應當發起廣大的慈悲心，說真實的話語，引導那些迷惑的眾生，開啟他們的覺悟之路。我勸告世人，如果不能完全持齋，首先必須斷除殺生。孟子說過：『仁者，人也。』人們不相信佛，為什麼不相信人呢？如果相信是人，為什麼不斷除殺生呢？仁愛就不殺生，殺生就不是仁愛。仔細聽我的話，免得墮入異類。安士每次經過一切神祠，必定祝願說：『惟愿尊神，發出世之心，不要接受血食，一心常念阿彌陀佛，求生凈土。』 思仁從今二十四歲，直到壽命終盡，如果殺害一條小魚小蝦，惟愿尊神加以糾察和懲罰，讓迅雷擊碎我所著的書板。思仁從今二十四歲，直到壽命終盡，家中眷屬如果有一個人傷害一隻蚊子螞蟻，也同樣發此誓願。思仁從今二十四歲，直到壽命終盡，如果遇到自身及眷屬身患重病，忽然有一位仙人來告訴我，說：『將一隻小蛤蟆投入沸水中，飲用它的湯就能活，不然就會死。』因為貪生而最終聽從了他的話，也同樣發此誓願。思仁從今二十四歲，直到壽命終盡，倘若有毒蛇咬我，我快要死了，家人憤恨想要殺死這條蛇，而我不能極力救助阻止，也同樣發此誓願。思仁從今二十四歲，直到壽命終盡，在河邊看見魚，抬頭看見鳥，不思量救助反而萌生殺機，也同樣發此誓願。思仁從今二十四歲，直到壽命終盡，如果在夢中看見別人殺生，不能至誠稱念佛的名號，發起救度之心，反而歡喜贊成此事，也同樣發此誓願。 其戒律勸告那些沉溺於淫慾的人，首先觀察胎獄中的種種痛苦，這就是止息淫慾的最初方便。用偈語來說：父母未生我時，因為業力多有牽掛；一點無明（avidyā）是根本，見到慾望就生起貪愛；淫心才一生起，忽然就被精血覆蓋；從此...
【English Translation】 English version They may be reborn with large bodies, killing and eating each other. Or they may be reborn with small bodies, killing and eating each other. Or they may be reborn as parents, close relatives, and family members, killing and eating each other. Develop great compassion, speak truthfully, guide those who are lost, and open their path to enlightenment. I advise people that if they cannot fully abstain from food, they must first abstain from killing. Mencius said: 'Benevolence is being human.' People do not believe in the Buddha, why do they not believe in people? If they believe they are human, why do they not stop killing? Benevolence does not kill, killing is not benevolence. Listen carefully to my words, lest you fall into different categories. Every time An Shi passes by all the shrines, he must pray: 'May the venerable gods develop the mind of transcending the world, do not accept blood sacrifices, and always recite Amitābha Buddha with one heart, seeking rebirth in the Pure Land.' Si Ren, from the age of twenty-four until the end of his life, if he kills a small fish or shrimp, may the venerable gods investigate and punish him, and may the thunder strike and shatter the writing board he uses. Si Ren, from the age of twenty-four until the end of his life, if any member of his family harms a mosquito or ant, he makes the same vow. Si Ren, from the age of twenty-four until the end of his life, if he and his family suffer from serious illnesses, and a celestial being suddenly comes and tells him: 'Put a small toad into boiling water and drink the soup to live, otherwise you will die.' Because of greed for life, he ultimately follows his words, he also makes the same vow. Si Ren, from the age of twenty-four until the end of his life, if a poisonous snake bites him and he is about to die, and his family is angry and wants to kill the snake, but he cannot do his best to save and stop them, he also makes the same vow. Si Ren, from the age of twenty-four until the end of his life, seeing fish by the river and birds overhead, instead of thinking about saving them, he has murderous intentions, he also makes the same vow. Si Ren, from the age of twenty-four until the end of his life, if he sees someone killing in a dream, and he cannot sincerely recite the name of the Buddha and develop a mind of salvation, but instead rejoices and approves of it, he also makes the same vow. The precepts advise those who are addicted to lust to first observe the various sufferings in the womb prison, which is the initial convenience for stopping lust. It is said in a verse: Before my parents gave birth to me, because of karma, there were many attachments; a point of ignorance (avidyā) is the root, and seeing desire gives rise to greed; as soon as lust arises, it is suddenly covered by semen and blood; from then on...
十月中。次第還宿債。母啖熱食時。如受濩湯溉。母飲冷水時。若臥寒冰塊。腹中當飽滿。頂上懸鐵袋。五內如饑虛。空洞失依賴。會當出胎時。翻身若旋岱。產母忽瞑眩。眷屬盡惶駭。身逼兩山中。熱窄不可耐。穩婆牽其頭。痛極心肝碎。嫩頏扼粗手。刀劍無能賽。放聲鳴其哀。旁人乃稱快。豈知稱快人。經過忘悔艾。昧昧極思量。咄咄咤災怪。此言非臆說。五王經所載。凡夫戀欲樂。輾轉沉黑穢。生生受煩惱。曾見何人代。欲破煩惱軍。智者擒其帥。主帥是淫魔。魔死余兵敗。我將胎形慘。屈指陳其概。珍重世間人。可一不可再。次觀此身。諸蟲猬集。宛轉游行。食人腦髓。是為初開不凈方便。系以偈曰。穢哉血肉軀。無量蟲所萃。潛伏四大中。其形甚微細。凡夫不覺知。天眼方能覷。靜氣一返觀。男女真兒戲。次觀男女。膿血洟唾惡露中滿。猶如溷廁糞穢所。都是為息淫對治方便。系以偈曰。世間苦惱事。皆從愛慾生。愛心不能斷。對色形神傾。水從骨內出。火自心中騰。平時顧禮義。或復愛聲名。到此霎時間。開眼投深坑。鬼神且不畏。名教豈能繩。茫茫五濁世。獄訟滋繁興。幸有如來教。暗室懸明燈。示以不凈觀。慾火消為冰。我從昔年來。亦復似摩登。多方用強制。對境還復萌。自作此觀后。結習日以輕
【現代漢語翻譯】 現代漢語譯本 十月中，依次償還宿世的債務。母親吃熱的食物時，就像被沸水澆灌一樣痛苦。母親喝冷水時，就像躺在寒冷的冰塊上一樣難受。腹中應該飽滿，但感覺頭頂上懸掛著沉重的鐵袋。五臟六腑好像飢餓空虛，失去了依靠。等到將要出生時，翻身就像泰山旋轉一樣艱難。產婦忽然昏迷眩暈，家人都驚慌害怕。身體被擠在兩座大山之間，又熱又窄難以忍受。接生婆拉著嬰兒的頭，疼痛到了極點，心肝都要碎裂。嬰兒嬌嫩的喉嚨被粗糙的手扼住，這種痛苦刀劍也比不上。嬰兒放聲哀鳴，旁邊的人卻稱快。哪裡知道這些稱快的人，經過之後也會忘記曾經的痛苦，後悔當初的行為。仔細思量這些事情，真是令人驚歎的災難怪事。這些話不是我憑空捏造的，是《五王經》里記載的。凡夫貪戀情慾的快樂，在黑暗污穢中輾轉沉淪。生生世世遭受煩惱，曾見過誰能代替承受？想要打破煩惱大軍，智者就要擒拿其首領。主帥就是（指情慾），魔王死了，其餘的士兵也就潰敗了。我將胎兒出生的慘狀，屈指算來大概就是這樣。希望世間的人們珍重，這樣的經歷可一不可再。 接著觀察這個身體，各種蟲子聚集在一起，彎曲蠕動，啃食人的腦髓。這是最初開始修不凈觀的方便法門。用偈語概括說：『多麼污穢的血肉之軀啊，無數的蟲子聚集其中。潛伏在四大（地、水、火、風）之中，它們的形狀非常微小。凡夫俗子不能覺察，只有天眼才能看見。靜下心來反觀自身，男女情愛真是兒戲。』 接著觀察男女，身體里充滿了膿血、鼻涕、唾液和污穢的液體，就像充滿糞便的廁所一樣。這些都是爲了止息淫慾而採取的對治方法。用偈語概括說：『世間的苦惱事情，都是從愛慾產生的。愛心如果不能斷除，就會被美色所迷惑。水從骨頭裡流出，火從心中升騰。平時顧及禮義，或者追求聲名。到了關鍵時刻，睜開眼就掉進深坑。鬼神都不害怕，名教的約束又算得了什麼。茫茫五濁惡世，訴訟糾紛日益增多。幸好有如來的教誨，像在黑暗的房間里懸掛明燈一樣。用不凈觀來開示，（指情慾）就像冰一樣消融。我從過去到現在，也像在舞臺上表演一樣。用了很多方法來強制自己，面對外境還是會再次萌生情慾。自從修習這種觀想后，過去的習氣一天比一天減輕。』
【English Translation】 English version In the tenth month, debts from past lives are repaid in order. When the mother eats hot food, it is as painful as being scalded by boiling water. When the mother drinks cold water, it is as uncomfortable as lying on a cold block of ice. The womb should be full, but it feels as if a heavy iron bag is hanging from the top of the head. The internal organs feel hungry and empty, losing their support. When the time comes for birth, turning over is as difficult as Mount Tai rotating. The mother suddenly becomes dizzy and faints, and the family is frightened. The body is squeezed between two mountains, hot and narrow, making it unbearable. The midwife pulls the baby's head, and the pain is so extreme that the heart and liver feel like they are breaking. The baby's tender throat is choked by rough hands, a pain that no sword can match. The baby cries out in sorrow, but the people around rejoice. Little do they know that these rejoicing people will forget their past pain and regret their actions after experiencing it themselves. Consider these things carefully; they are truly astonishing disasters and strange events. These words are not fabricated; they are recorded in the Five Kings Sutra. Ordinary people are attached to the pleasures of desire, wallowing in darkness and filth. They suffer afflictions in life after life. Has anyone ever seen someone else bear it for them? To break the army of afflictions, the wise must capture its leader. The leader is (referring to lust), and when the demon king dies, the remaining soldiers will be defeated. I have described the misery of childbirth, counting it on my fingers. I hope that people in the world cherish this, as such an experience cannot be repeated. Next, observe this body, where various insects gather, wriggling and squirming, eating away at the human brain. This is the initial expedient means for cultivating the contemplation of impurity. A verse summarizes it: 'How filthy is this body of flesh and blood, a gathering place for countless insects. They lurk within the four elements (earth, water, fire, and wind), their forms extremely small. Ordinary people cannot perceive them, only the heavenly eye can see them. Calm your mind and reflect on yourself; the love between men and women is truly a child's play.' Next, observe men and women, their bodies filled with pus, blood, mucus, saliva, and filthy liquids, like a toilet full of excrement. These are all countermeasures taken to stop lust. A verse summarizes it: 'The suffering in the world all arises from love and desire. If the mind of love cannot be cut off, one will be deluded by beauty. Water flows from the bones, and fire rises from the heart. At ordinary times, one considers etiquette and righteousness, or pursues fame and reputation. But at the crucial moment, one opens their eyes and falls into a deep pit. Even ghosts and spirits are not feared, so what can the constraints of moral teachings do? In this vast and turbid world, lawsuits and disputes increase daily. Fortunately, there is the teaching of the Tathagata, like hanging a bright lamp in a dark room. By teaching the contemplation of impurity, (referring to lust) melts away like ice. From the past until now, I have also been like an actor on a stage. I have used many methods to force myself, but when facing external circumstances, lust still arises again. Since cultivating this contemplation, the habits of the past have become lighter day by day.'
。今者稍覺悟。歸命佛法僧。誓于未來世。埽盡群魔兵。分身無量剎。普利諸有情。冰庵張夫子誨我。嘗叮嚀其言修觀法。譬諸學庖丁。庖丁技成后。不見全牛形。用刀十九載。猶如新發硎。我此降魔劍。百鍊剛所成。斬盡妖容鬼。髑髏莽縱橫。西施接膝坐。蔓草纏紫荊。三十六種物。到鼻知膻腥。此觀得成就。萬象都空明。爰述為俚句。聞者應惕驚。齊心出苦海。濁世皎然清。次設九想想。初死人正直仰臥。寒氣徹骨。一無所知。而我此身。終亦如是。又想死人。一二日往。黑氣騰溢。轉成青紫。甚可怖畏。而我此身。終亦如是。又想死人。尸停既久。黃水流出。臭不可聞。而我此身。終亦如是。又想死人。遍體生蟲。處處鉆嚙。骨節之內。皆如蜂窠。而我此身。終亦如是。又想死人。皮肉已盡。惟筋在骨。如繩束薪。而我此身。終亦如是。又想死人。筋已爛盡。骨節縱橫。不在一處。而我此身。終亦如是。又想死人。被火所燒。焦縮在地。或熟或生。而我此身。終亦如是。又想死人。蒙破骨出。日暴雨侵。其色轉白。或復黃朽。人獸踐踏。而我此身。終亦如是。次想經要。深自䇿發。經言。菩薩修于死想。觀是壽命常為無量冤仇所繞。唸唸損滅無有增長。猶山瀑水不得停住。亦如朝露勢不久停。如囚趣市步步近死
【現代漢語翻譯】 現在我稍微覺悟了，皈依佛、法、僧三寶，發誓在未來的生生世世，掃除所有的邪魔兵眾，分化出無量無數的分身到各個佛國剎土，普遍利益所有的眾生。冰庵張夫子教誨我，曾經叮囑我修習觀想的方法，就像學習做菜的廚師（庖丁）。廚師的技藝練成之後，眼中就不再看到完整的牛的形狀，用刀十九年，就像剛從磨刀石上磨出來的刀刃一樣鋒利。我這把降魔之劍，是經過百鍊的精鋼所鑄成，斬盡各種妖魔鬼怪，讓他們的頭顱散落縱橫。即使是西施這樣的大美女挨著膝蓋坐在一起，也如同蔓草纏繞著紫荊樹。三十六種不凈之物，只要靠近鼻子就能聞到腥臭味。如果這種觀想能夠成就，那麼世間萬象都將變得空明澄澈。因此我將這些寫成通俗的語句，聽到的人應該警醒驚懼，齊心協力脫離苦海，讓這渾濁的世間變得清澈明亮。 接下來設定九種觀想：首先觀想死人正直仰臥，寒氣穿透骨髓，完全沒有知覺，而我的這個身體，最終也會變成這樣。又觀想死人，過了一兩天，黑氣騰騰冒出，轉變成青紫色，非常可怕，而我的這個身體，最終也會變成這樣。又觀想死人，屍體停放很久，黃色的液體流出來，臭得無法聞，而我的這個身體，最終也會變成這樣。又觀想死人，全身長滿蟲子，到處鉆來咬去，骨節裡面，都像蜂窩一樣，而我的這個身體，最終也會變成這樣。又觀想死人，皮肉已經腐爛殆盡，只剩下筋連著骨頭，像繩子捆著柴火一樣，而我的這個身體，最終也會變成這樣。又觀想死人，筋已經爛完，骨頭散落縱橫，不在同一個地方，而我的這個身體，最終也會變成這樣。又觀想死人，被火焚燒，焦黑蜷縮在地上，有的燒熟了，有的還沒燒透，而我的這個身體，最終也會變成這樣。又觀想死人，墳墓破敗，骨頭露了出來，被太陽暴曬，被雨水侵蝕，顏色變得越來越白，或者腐爛發黃，被鳥雀啄食，被烏鴉**踐踏，而我的這個身體，最終也會變成這樣。接下來思考經書的要義，深深地自我鞭策啓發。經書上說，菩薩修習死亡的觀想，觀察到這個壽命常常被無量無數的冤家仇敵所圍繞，每一分每一秒都在損減消滅，沒有絲毫的增長，就像山上的瀑布一樣無法停止，也像早晨的露水一樣很快就會消失，就像囚犯走向刑場一樣，每走一步都更加接近死亡。
【English Translation】 Now I am slightly enlightened, I take refuge in the Buddha (the enlightened one), the Dharma (the teachings), and the Sangha (the community). I vow in future lives to sweep away all the armies of demons, to emanate countless bodies in countless Buddha-lands, and to universally benefit all sentient beings. Master Zhang of Bing'an taught me, and often urged me to practice the method of contemplation, like a cook (庖丁, Pao Ding - a skilled cook in ancient Chinese story) learning to cook. After the cook's skills are perfected, he no longer sees the shape of the whole ox. After using the knife for nineteen years, it is as sharp as a newly sharpened blade. This demon-subduing sword of mine is made of steel that has been tempered hundreds of times, and it will cut down all kinds of demons and ghosts, scattering their skulls in disarray. Even if a beauty like Xi Shi (西施, Xi Shi - one of the Four Beauties of ancient China) sits knee-to-knee with you, it is like vines entwining a Judas tree. Of the thirty-six impure things, you can smell the stench as soon as they get close to your nose. If this contemplation can be accomplished, then all phenomena will become empty and clear. Therefore, I have written these in simple language, and those who hear them should be alarmed and frightened, and work together to escape the sea of suffering, so that this turbid world can become clear and bright. Next, set up nine contemplations: First, contemplate a dead person lying straight on their back, with cold air penetrating their bones, completely without sensation, and my body will eventually become like this. Then, contemplate a dead person, after one or two days, with black air rising up, turning into a blue-purple color, which is very frightening, and my body will eventually become like this. Then, contemplate a dead person, whose corpse has been lying for a long time, with yellow liquid flowing out, smelling unbearably foul, and my body will eventually become like this. Then, contemplate a dead person, with worms growing all over their body, drilling and gnawing everywhere, with the joints inside like beehives, and my body will eventually become like this. Then, contemplate a dead person, whose skin and flesh have rotted away, leaving only tendons connecting the bones, like ropes binding firewood, and my body will eventually become like this. Then, contemplate a dead person, whose tendons have rotted away, with bones scattered in disarray, not in the same place, and my body will eventually become like this. Then, contemplate a dead person, burned by fire, charred and curled up on the ground, some cooked, some not yet cooked through, and my body will eventually become like this. Then, contemplate a dead person, whose tomb has been broken, with bones exposed, exposed to the sun and rain, the color becoming whiter and whiter, or rotting and yellowing, pecked by birds and crows, and trampled upon, and my body will eventually become like this. Next, contemplate the essence of the scriptures, deeply spurring and inspiring myself. The scriptures say that a Bodhisattva (菩薩, Bodhisattva - an enlightened being on the path to Buddhahood) practices the contemplation of death, observing that this life is constantly surrounded by countless enemies, diminishing and disappearing every moment, without any increase, like a waterfall on a mountain that cannot be stopped, and like the dew of the morning that will soon disappear, like a prisoner walking to the execution ground, every step bringing them closer to death.
。如牽牛羊詣于屠所。系以偈曰。人想死亡日。慾火頓清涼。愚人若聞此。愁眉嘆不祥。究竟百年後。同入灰燼場。菩薩九想觀。苦海大津樑。次念法華所說因緣。生相滅相與不生滅。是為斷淫窮源方便。系以偈曰。眾生畏苦果。菩薩斷惡因。惡因既已斷。苦果無遺根。譬如猛獅子。利鏃中其身。急顧發的處。獵戶群波奔。犬若遭人擊。但向棒頭呻。一智視一愚。不啻霄壤分。又如止沸湯。爨者去其薪。十二因緣內。無明為之君。一斷一切斷。凈埽鄰虛塵。次當觀佛坐寶蓮華及諸種種莊嚴瑞相。發願往生西方極樂。是為究竟解脫方便。系以偈曰。修行無別法。出世為究竟。出世有多途。凈土為捷徑。述此觀想法。言言宗大乘。托質上品蓮。永遠脫淫阱。他諸辨難究析因果。語多造微。不能具載。安士既歿。其書漸湮。表而出之。以勸來者(慾海回狂萬善先資)。
知歸子曰。予讀安士書。因樂訪安士生平行事。久之得其宗人言。安士通世務。習知吳中田賦水利原委得失。著書甚具。康熙三十八年仁皇帝南巡。安士迎駕揚州九龍橋。上疏請減蘇鬆浮賦事。雖未遽行。然安士之心至今猶可見也。其後應巡撫張公聘。校錄宋元明先儒書。老於家。其大概如此。張冰庵者。名立廉。嘗序安士書。安士書尊稱之。予訪之昆
【現代漢語翻譯】 現代漢語譯本：如同牽著牛羊走向屠宰場，用偈語來警醒：『人們應當常常想到死亡的日子，這樣才能立刻感到清涼。愚蠢的人如果聽到這些，就會愁眉苦臉，嘆息不吉利。但最終百年之後，大家都會一同進入灰燼場。菩薩的九想觀，是苦海中的大津樑。』 接著思念《法華經》所說的因緣，生相、滅相與不生滅，這是斷除淫慾、窮盡根源的方便法門。用偈語來警醒：『眾生畏懼痛苦的結果，菩薩斷除罪惡的起因。罪惡的起因既然已經斷除，痛苦的結果就沒有殘留的根源。譬如兇猛的獅子，利箭射中它的身體，它會立刻回頭尋找射箭的地方，追逐獵戶。狗如果被人打，只會對著棍子呻吟。有智慧的人和愚蠢的人，差別就像天空和大地一樣。又如停止沸騰的開水，燒火的人拿走柴火。在十二因緣中，無明是罪惡的根源。斷除一個，就全部斷除，乾淨地掃除鄰近虛空的塵埃。』 接著應當觀想佛陀坐在寶蓮花上，以及種種莊嚴的瑞相，發願往生西方極樂世界，這是究竟解脫的方便法門。用偈語來警醒：『修行沒有其他特別的方法，出離世間才是究竟。出離世間有很多途徑，凈土是最快捷的途徑。敘述這種觀想的方法，字字句句都符合大乘佛法。託身于上品蓮花，永遠脫離淫慾的陷阱。』其他辨析因果的論述，言語精妙，不能全部記載。安士去世后，他的書漸漸被埋沒，現在將它重新整理出來，用來勸勉後人（出自《慾海回狂萬善先資》）。 知歸子說：我讀了安士的書，因此喜歡探訪安士的生平事蹟。很久以後，從他的同族人那裡得知，安士通曉世事，熟悉吳中地區的田賦水利的原委得失，著書非常詳細。康熙三十八年（公元1699年），仁皇帝南巡，安士在揚州九龍橋迎接皇帝，上書請求減免蘇松地區的浮賦，雖然沒有立刻實行，但安士的心意至今仍然可以看見。之後，他應巡撫張公的聘請，校錄宋元明（公元960年-1644年）先儒的書籍，在家中安度晚年。大概情況就是這樣。張冰庵，名立廉，曾經為安士的書作序，安士的書對他非常尊敬。我到昆
【English Translation】 English version: It is like leading oxen and sheep to the slaughterhouse. A gatha (verse) is used to awaken people: 'People should often think of the day of death, so that they can immediately feel cool and refreshed. If foolish people hear this, they will frown and sigh with misfortune. But in the end, after a hundred years, everyone will enter the cremation ground together. The nine contemplations of a Bodhisattva are a great ferry in the sea of suffering.' Then contemplate the causes and conditions spoken of in the Lotus Sutra, the phenomena of arising, ceasing, and neither arising nor ceasing. This is a convenient method for cutting off lust and exhausting its source. A gatha is used to awaken people: 'Sentient beings fear the bitter result, Bodhisattvas cut off the evil cause. Since the evil cause has been cut off, the bitter result has no remaining root. For example, a fierce lion, when a sharp arrow hits its body, will immediately look back to find the place where the arrow was shot and chase after the hunter. If a dog is beaten, it will only whine at the stick. The difference between a wise person and a foolish person is like the difference between the sky and the earth. It is like stopping boiling water by removing the firewood. In the twelve links of dependent origination, ignorance is the root cause. Cutting off one, cuts off all, cleanly sweeping away the dust of the neighboring void.' Then one should contemplate the Buddha sitting on a jeweled lotus flower, as well as all kinds of solemn and auspicious signs, and vow to be reborn in the Western Pure Land of Ultimate Bliss. This is a convenient method for ultimate liberation. A gatha is used to awaken people: 'There is no other special method for cultivation, leaving the world is the ultimate. There are many paths to leaving the world, the Pure Land is the quickest path. Narrating this method of contemplation, every word and sentence conforms to Mahayana Buddhism. Entrusting oneself to the upper grade lotus flower, one will forever escape the pit of lust.' Other discussions analyzing cause and effect, the language is subtle and cannot be fully recorded. After Anshi's death, his books were gradually buried. Now they are reorganized and used to encourage future generations (from 'Yuhai Hui Kuang Wan Shan Xian Zi'). Zhiguizi said: I read Anshi's books, and therefore I like to visit Anshi's life deeds. After a long time, I learned from his clansmen that Anshi was well-versed in worldly affairs, familiar with the origins, gains, and losses of land taxes and water conservancy in the Wu area, and wrote books in great detail. In the thirty-eighth year of Kangxi (1699 AD), the Ren Emperor made a southern tour, and Anshi welcomed the emperor at the Jiulong Bridge in Yangzhou, and submitted a memorial requesting the reduction of the floating tax in the Su and Song areas. Although it was not implemented immediately, Anshi's intentions can still be seen today. Later, he was hired by Governor Zhang Gong to proofread the books of the Confucian scholars of the Song (960-1279 AD), Yuan (1271-1368 AD), and Ming (1368-1644 AD) dynasties, and spent his old age at home. That's roughly the situation. Zhang Bing'an, named Li Lian, once wrote a preface to Anshi's book, and Anshi's book respected him very much. I went to Kun
山。人無知者。
汪大紳云。悲猛極矣。如從吾佛世尊金口宣揚。而得六種為之震動。 卍新續藏第 88 冊 No. 1646 居士傳
居士傳五十六
知歸子傳
知歸子者。不傳其姓名。平生落落自喜。人莫識也。嘗與空空子游。空空子異之。知歸子世為儒。其父兄皆以文學官于朝。知歸子年未冠。用儒言取科第。既益治古經註疏及世間文字。窮晝夜不自休。嘗慕古抗直士如洛陽賈生之為人也。思欲考鏡得失之故。陳治安之書。赫然著功名于當世。久之自省曰。此非吾務也。於是端點靜思。反己修德。非禮弗履。久之復自省曰。吾未明吾心奈何。以問空空子。而空空子默然無言也。或告以道家修煉術。習之三年不效。其後讀佛書心開。以為道之所歸在是矣。聞西方有無量壽佛。放大光明接引五濁眾生往生凈土。意忳然慕之。日面西而拜焉。空空子曰。是可不謂知歸者乎。年三十。有司下檄召作七品官。知歸子辭焉。作偈曰。綠草庭前。好風林下。樂我太平。無冬無夏。頃之遂斷肉食。絕淫慾。作偈曰。我身爾身。爾肉我肉。大德曰生。與爾並育。又作偈曰。從妄有愛。萬死萬生。猛然斫斷。天地清寧。未幾隱去。遺一偈曰。來無所從。去無所至。極樂非遙。當念即是。空空子曰。
【現代漢語翻譯】 現代漢語譯本 山。人無知者。
汪大紳說：『太悲壯了！就像從我們佛世尊（釋迦牟尼佛的尊稱）的金口宣揚出來一樣，震動了六種（指六種震動的方式）。』
居士傳五十六
知歸子傳
知歸子，沒有留下姓名。平生孤傲，自得其樂，沒有人瞭解他。曾經與空空子交往，空空子對他感到驚異。知歸子世代都是儒生，他的父兄都憑藉文學在朝廷做官。知歸子還未成年時，就用儒家的學說考取科舉。後來更加鉆研古代經書的註釋和疏解以及世間的文章，整天整夜地學習，從不休息。曾經仰慕古代剛正不阿的士人，如洛陽的賈誼（西漢政論家、文學家）那樣的人。想要考察借鑑他得失的原因，寫出陳述國家安定之道的文章，希望在當世建立功名。過了很久，他自我反省說：『這不是我應該做的事情。』於是端正心念，安靜思考，反省自己，修養德行，不合乎禮儀的事情不做。過了很久，又自我反省說：『我還沒有明白我的本心，該怎麼辦呢？』就去問空空子，而空空子沉默不語。有人告訴他道家的修煉之術，他學習了三年也沒有效果。之後讀了佛經，心中豁然開朗，認為道的歸宿就在這裡了。聽說西方有阿彌陀佛（梵語Amitābha，音譯，意為無量壽佛），放出大光明接引五濁（指劫濁、見濁、煩惱濁、眾生濁、命濁）的眾生往生凈土，心中非常嚮往，每天面向西方禮拜。空空子說：『這難道不能說是知道歸宿的人嗎？』三十歲時，官府下文書徵召他做七品官，知歸子拒絕了。作偈說：『綠草滿庭，清風拂過樹林，我享受這太平盛世，無論冬夏。』不久就斷絕了肉食，斷絕了淫慾。作偈說：『我的身體是你的身體，你的肉是我的肉。大德認為生命是可貴的，與你一同生長。』又作偈說：『從虛妄的念頭產生愛，經歷萬死萬生。猛然斬斷這些念頭，天地就清凈安寧了。』沒過多久就隱居起來了，留下一首偈語說：『來沒有從哪裡來，去沒有到哪裡去。極樂世界並不遙遠，當下憶念就是。』空空子說：『 '
【English Translation】 English version Mountain. People are ignorant.
Wang Dashen said, 'It is extremely tragic! It is as if it were proclaimed from the golden mouth of our Buddha World Honored One (a respectful title for Shakyamuni Buddha), causing the six kinds of vibrations (referring to the six ways of shaking).'
Biographies of Lay Buddhists, Fifty-sixth
Biography of Zhiguizi (The One Who Knows Where to Return)
Zhiguizi (The One Who Knows Where to Return) did not leave his name. Throughout his life, he was solitary and pleased with himself, and no one understood him. He once associated with Kongkongzi (Mr. Emptiness), who was amazed by him. Zhiguizi's family had been Confucian scholars for generations, and his father and brothers all served as officials in the court through their literary talents. Before Zhiguizi reached adulthood, he used Confucian teachings to pass the imperial examinations. Later, he devoted himself to studying the commentaries and subcommentaries of ancient classics, as well as secular writings, studying day and night without rest. He once admired the upright scholars of ancient times, such as Jia Yi (a statesman and writer of the Western Han Dynasty) of Luoyang. He wanted to examine and learn from the reasons for his successes and failures, and to write essays on how to secure the peace of the country, hoping to establish his fame in the world. After a long time, he reflected on himself and said, 'This is not what I should be doing.' So he straightened his mind, contemplated quietly, reflected on himself, and cultivated his virtue, not doing anything that was not in accordance with propriety. After a long time, he reflected on himself again and said, 'I have not yet understood my own mind, what should I do?' He asked Kongkongzi, but Kongkongzi remained silent. Someone told him about the Taoist techniques of cultivation, but he practiced them for three years without effect. Later, he read Buddhist scriptures and his mind opened up, and he believed that the destination of the Way was here. He heard that in the West there is Amitabha Buddha (Sanskrit Amitābha, transliterated, meaning Infinite Life Buddha), who emits great light to receive sentient beings of the five turbidities (referring to the turbidity of the age, the turbidity of views, the turbidity of afflictions, the turbidity of beings, and the turbidity of life) and lead them to be reborn in the Pure Land. His heart yearned for it, and he bowed to the West every day. Kongkongzi said, 'Can this not be said to be one who knows where to return?' At the age of thirty, the government issued a document summoning him to be a seventh-rank official, but Zhiguizi refused. He composed a verse saying, 'Green grass fills the courtyard, a pleasant breeze blows through the forest, I enjoy this peaceful and prosperous age, whether it is winter or summer.' Soon after, he stopped eating meat and abstained from sexual desire. He composed a verse saying, 'My body is your body, your flesh is my flesh. Great virtue values life, growing together with you.' He also composed a verse saying, 'From delusional thoughts arises love, experiencing ten thousand deaths and ten thousand births. If you suddenly cut off these thoughts, the heavens and earth will be clear and peaceful.' Not long after, he went into seclusion, leaving behind a verse saying, 'Coming from nowhere, going to nowhere. The Land of Ultimate Bliss is not far away, the moment you think of it, it is there.' Kongkongzi said,' '
或言知歸子往來城市間。時與人遇。然予嘗求之。弗見也。
羅臺山贊曰。予與知歸子游舊矣。吾不知其始。渺然相失。逖而萬里。乾隆三十年。歲陽專蒙。歲名作噩。乃相遇于京師。且月炎天冰光滿屋。脈脈心歡喜談丹鼎考故童。晝暮追戀。爾我都忘。邀我閉關延壽寺街長洲館。圓覺經一部。莊子一卷。或趺坐之幽幽。或說空之侃侃。出關行省其兄汶上縣。于汶上縣寄我書。書辭短短無他語要。我素貧賤。砥礪其廉。隅我時得書讚歎。謂奇特。如聽朝陽鳳咮。雝雝嗚高梧。彼時我心刻刻有一知歸子。彼時我欲徹究儒釋黃老之原與其氐。涼涼求耦。欲奮而未奮。自得知歸子。我膽廓廓斗覺新寬粗。知歸子文章根性如梅如青蓮。寒香寂靜和祥扇為人慈竺貌臞然。畏避利勢。疑懦頑。聞一善言。見一善行。意而有勇。健若霜中鳶。慊慊乎其如有求也。貪夫之徇財好。色者𤣏色。渴夫之思飲。周饑者索食。日皇皇而不息。夜鰥鰥以水眸。最後聞無量壽佛名字。遂積念焉不休。其志灝然。若迦樓羅王之辟海水而吞龍也。其身飄然。若不繫之舟。蓮海無邊而嵯峨乎中流。憺乎其幾於不憂也。閔乎嘵嘵。唇敝舌焦。其嘯侶而命儔也。吾之不見知歸子三歲矣。一日十二時。十二時百刻。睇睞送遙睛。喉閑長格磔。自今以往。倘
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得相於茅屋三間。危峰鏡湖。好華一瓶。名香一爐。一個蒲團。一個缽盂。佛號數萬聲。華嚴一兩卷。不亦樂乎。不亦樂乎。䱐水瀰瀰。日往月來。云何不思。
乾隆四十一年歲易涒灘歲名柔兆陬月吉日造
No. 1646-B 居士傳䟦
儒佛之道。泥其跡若東西之相反。然循其本則一而已矣。知歸子之學。出入儒佛間。初未嘗強而同之。而卒不見其有異。所謂知本者非耶。既以自利又欲利人。上下數千百年。凡偉人碩士。有契斯道者。采其言行。比以史法。合為一書。名曰居士傳。事提其要。句鉤其元。真法門班馬也。僕少失學。耽著五欲。順流忘返。年三十宦遊京師。偶於市上得睹云棲法匯。惕然心動。捧歸卒業。始知信向。歸田以往。客居吳門。於勤息庵曉峰老人處熟知歸子名。後接晤于文星閣中。服其持律之堅。向道之切。不覺惘然自失。知歸子顧以予之能不背于道也。於是往還無間。頃之出此書示予。予讀之竟。作而嘆曰。自為儒佛之學者。迷不知本。黨同伐異。泣岐無歸。知歸子起而救之。是書之作。蓋欲學者除去異同之見。反循其本。而致力焉。至於一旦豁然。還問其所為儒佛者。如水中月。如空中華。復何異同之有。予既樂玩其書。爰授之梓人。以廣其傳。兼志其緣起如此。
【現代漢語翻譯】 現代漢語譯本： 能在一間茅屋裡擁有三間房的安適，欣賞著巍峨的山峰和明鏡般的湖水，擺放著一瓶美麗的鮮花，點燃一爐名貴的香，坐著一個蒲團，用著一個缽盂，唸誦著成千上萬聲佛號，閱讀著一兩卷《華嚴經》，這難道不是快樂的事情嗎？這難道不是快樂的事情嗎？時間如流水般逝去，日月交替，為什麼不去思考人生的真諦呢？
乾隆四十一年（1776年），太歲在涒灘，歲名叫柔兆的陬月吉日建造。
No. 1646-B 《居士傳》跋
儒家和佛家的道理，如果拘泥於表面的形式，就好像東西方向那樣截然相反。然而，如果追溯到它們的根本，就會發現它們其實是一致的。知歸子（指作者或傳主）的學問，出入于儒家和佛家之間，起初並沒有勉強地將它們調和統一，但最終卻讓人看不出它們有什麼差異。這大概就是所謂的懂得根本的人吧。他既要讓自己受益，又要利益他人。上下數千百年，凡是偉人碩士，有契合這種道理的人，就採集他們的言行，用史書的筆法，合編成一本書，名叫《居士傳》。這本書提煉了要點，勾畫了精髓，真是佛門中的司馬遷和班固啊！我年少時失去了學習的機會，沉迷於五欲之中，隨波逐流，忘記了回頭。三十歲時在京城做官，偶然在市場上看到了《云棲法匯》，心中感到震驚，買回家認真閱讀，才開始信奉佛法。辭官歸田以後，客居在吳門，在勤息庵曉峰老人那裡，詳細地瞭解了知歸子的名聲。後來在文星閣中與他相見，佩服他持戒的堅定，向道的懇切，不覺感到悵然若失。知歸子認為我還能不背離正道。於是我們之間往來頻繁。不久之後，他拿出這本書給我看。我讀完之後，感嘆道：那些研究儒學和佛學的人，迷惑于表面而不知道根本，結黨營私，互相攻擊，在歧路上迷失而無所歸依。知歸子挺身而出，想要拯救他們。這本書的寫作，大概是想要讓學者們除去異同的偏見，返回去追尋根本，並且致力於此。等到有一天豁然開朗，再反問他們所說的儒學和佛學是什麼，就像水中的月亮，就像空中的花朵，又有什麼異同可言呢？我既然喜歡這本書，就把它交給工匠去刊印，以廣泛地流傳，並且記述這件事的緣起。
【English Translation】 English version: To have three rooms of comfort in a thatched cottage, admiring the towering peaks and mirror-like lake, displaying a vase of beautiful flowers, burning a precious incense, sitting on a futon, using a bowl, chanting tens of thousands of Buddha's names, reading one or two volumes of the Avatamsaka Sutra (Flower Garland Sutra), isn't this a joyful thing? Isn't this a joyful thing? Time flows like water, the sun and moon alternate, why not contemplate the true meaning of life?
Built in the auspicious days of the first month of Qianlong forty-one (1776), when the Jupiter was in Tuntan and the year was named Rouzhao.
No. 1646-B Postscript to Biographies of Lay Buddhists
The doctrines of Confucianism and Buddhism, if clinging to their superficial forms, seem as opposite as east and west. However, if tracing back to their roots, one will find that they are actually the same. The learning of Zhiguizi (referring to the author or the subject of the biography) enters and exits between Confucianism and Buddhism. At first, he did not force them to be harmonized and unified, but in the end, one cannot see any difference between them. This is probably what is called understanding the root. He wants to benefit himself and also benefit others. Over thousands of years, all the great men and scholars who are in accordance with this principle, their words and deeds are collected and compiled into a book called Biographies of Lay Buddhists using the writing style of historical records. This book extracts the key points and outlines the essence. It is truly the Sima Qian and Ban Gu of the Buddhist world! When I was young, I lost the opportunity to study and indulged in the five desires, drifting with the current and forgetting to turn back. At the age of thirty, I was an official in the capital and accidentally saw the Yunqi Dharma Collection (Collected Works of Yunqi Zhuhong) in the market. My heart was shocked, and I bought it home and read it carefully, and then I began to believe in Buddhism. After resigning from office and returning to the countryside, I lived in Wumen, and I learned about the reputation of Zhiguizi in detail from the old man Xiaofeng of Qinxi Hermitage. Later, I met him in the Wenxing Pavilion and admired his steadfastness in upholding the precepts and his earnestness in pursuing the Dao, and I felt lost. Zhiguizi thought that I could not deviate from the right path. So we had frequent exchanges. Soon after, he showed me this book. After I finished reading it, I sighed and said: Those who study Confucianism and Buddhism are confused by the surface and do not know the root, form cliques and attack each other, and are lost on the forked road without returning. Zhiguizi stood up to save them. The writing of this book is probably to make scholars remove the prejudices of differences and similarities, return to seek the root, and devote themselves to it. When one day they suddenly understand, and then ask them what they call Confucianism and Buddhism, like the moon in the water, like the flowers in the air, what differences and similarities are there? Since I like this book, I will hand it over to the craftsmen to print it, so as to spread it widely, and record the origin of this matter.
乾隆四十年秋八月養空居士王廷言䟦
【現代漢語翻譯】 現代漢語譯本：乾隆四十年（1775年）秋八月，養空居士王廷言題跋。 意思是：在乾隆四十年（1775年）秋季八月，自號養空居士的王廷言寫下了這段題跋。
【English Translation】 English version: Written by Wang Tingyan, the recluse Yangkong, in the eighth month of autumn in the fortieth year of the Qianlong reign (1775).