X88n1649_名公法喜志
卍新續藏第 88 冊 No. 1649 名公法喜志
No. 1649-A 法喜志序
是冊揀歷朝名位賢哲。飽於法味者。織之成帙。為來期之明證也。蓋佛法自漢始達震旦。使震旦無載道之器。何以流通。至今日乎。其載道之器。有在家出家。而出家且置。即在家名哲才士。有一不嗜於此。何以見巨海一滴味具百川者哉。有云。獅子乳。唯玻璃盞能貯。余物貯之即碎。然載道實難其人。昔法華會上。地中涌出六萬恒河沙數菩薩。同如來前自誓。于佛滅后。恒在此界。流佈大法。自佛法入此。此中緇素高流。荷擔大法者。不其人乎。又孰能哉。抑且佛末後。以法藏付囑國王大臣。將非後世異見稠密。借斯名勢。方能破之耶。是則通諸家之異執。斷末世之沉惑。此帙又是一大利器也。今之才士。有未見佛書者。視之為異物。非前哲開導。起信無由。是知此帙。為來哲之明證實矣。蓋自漢晉至於宋元。耽此法味者甚眾。今但揀光明勝大。昭千古耳目者。列之。咸法喜所資。死而不亡者壽也。教中有法喜禪悅二食。食之能養法身。資慧命。究竟無盡。是諸明哲。已飽法喜者也。今同載此名身不朽。知慧命亦無盡。此帙即法喜也。能持過去慧命。能資現在慧命。能生未來慧命。真法喜歟。真法喜歟。
紫竹林 觀衡 撰
No. 1649-B 名公法喜志敘
今夫草木。自莖目葉。自葩自實。種種色色。殊形異態。而及乎膏殘華落。總必歸根。根在則當春而茁。一歲由是。十歲由是。乃至千百歲由是。人亦一草木也。之生而死。之死而生。夫死而生者根也。法門所謂種子是也。慧根一種。雖復展轉輪迴。而衣珠自在。至寶弗失。如樹梧則梧。樹槚則槚。從其所樹。久且不易。未有樹優曇而得巨磨。樹庵羅而得惡叉聚者也。夫自古聖哲。其樹深矣。樹之最初。而要之再世彼其人。即複習曾史法申韓勒祈連耀麟閣。犯一切空有之戒。甚或絲竹寄勝。麴生埋照。蠟屐留連。金湯辨論。處身智囊。托好阿堵。于薄迦氏。不啻河漢。而究竟收拾。未有不探覺海。不窺般若門者。故或始疑而終信。或跡背而實諧。或口排而衷嗜。要于了義。十九見解。何以故。根在故也。夏君夙稟慧性。能見本來。摭自晉魏。以迄唐宋。諸知禪學者。若而人曰法喜志。志中若許詢劉溉龐蘊裴休之屬。生平為佛弟子亡論。即昌黎諫佛骨。而從游大顛。杜祁公不信佛氏。讀楞嚴而有解。曰恨得之晚。乃知從威音至今。諸騷人墨士名臣碩宰。何嘗不自祗洹中來哉。昔謂老子為摩訶迦葉。宣尼乃凈名童子。事有固然。無足訝者。知
【現代漢語翻譯】 現代漢語譯本 紫竹林 觀衡 撰
No. 1649-B 名公法喜志敘
如今的草木，從莖、目、葉，到花朵和果實，種類繁多，形態各異。但到了花凋葉殘的時候，最終都要歸於根。根若在，春天就會發芽生長，一年如此，十年如此，乃至千百年都是如此。人也像草木一樣，有生有死，有死有生。所謂死而生，就是指根。在佛法中，這被稱為『種子』（bīja）。慧根一旦種下，即使經歷輾轉輪迴，衣珠（cīvara-ratna，比喻人人本具的佛性）依然自在，至寶也不會丟失。如同種梧桐樹就長出梧桐，種檟樹就長出檟樹，總是按照所種的生長，長久不變。沒有種優曇花（udumbara，祥瑞之花）卻得到巨磨（mahā-māra，大惡魔），種庵羅果（āmra，芒果）卻得到惡叉聚果（akṣa，一種樹的果實）的道理。自古以來的聖賢哲人，他們的慧根種得很深。最初種下，到了來世，那些人即使複習曾參、史籀的文字，傚法申不害、韓非的法術，在祈連山（祁連山）上勒石記功，在麒麟閣上畫像留名，觸犯一切空和有的戒律，甚至沉迷於音樂，用歌舞來埋沒自己的本性，流連於山水之間，用辯論來炫耀自己的才華，身處權力的中心，貪戀金錢美女，對於佛（薄伽氏Bhagavat）的道理，視而不見，但最終醒悟時，沒有不探尋覺海（bodhi-sāgara，覺悟的海洋），不窺視般若之門（prajñā-dvāra，智慧之門）的。所以有的人開始懷疑最終相信，有的人表面背離實際暗合，有的人口頭排斥內心喜愛，最終都能理解佛法的真義，十有八九都能有所見解。為什麼呢？因為慧根在啊。夏君（作者的朋友）天生具有慧性，能夠見到本來面目。他從晉朝、魏朝開始，到唐朝、宋朝，收集那些懂得禪學的人的事蹟，寫成這本書，叫做《法喜志》。書中像許詢、劉溉、龐蘊、裴休這些人，生平都是虔誠的佛弟子自不必說，即使像韓愈（昌黎）這樣諫阻迎佛骨的人，後來也師從大顛禪師；杜祁公不相信佛法，讀了《楞嚴經》後有所領悟，說後悔得到佛法太晚了。由此可知，從威音王佛（Vipaśyin，過去七佛之首）至今，那些文人墨客、名臣宰相，又有哪個不是從祗洹精舍（Jetavana-vihāra，佛陀在世時常住的精舍）中來的呢？過去有人說老子是摩訶迦葉（Mahākāśyapa，釋迦十大弟子之一），孔子是凈名童子（Vimalakīrti，維摩詰），這些事本來就是如此，沒有什麼可驚訝的。知道
【English Translation】 English version Written by Guān Héng of Zizhulin
No. 1649-B Preface to 'Records of Dharma Joy of Famous Figures'
Now, plants and trees, from their stems, nodes, and leaves, to their blossoms and fruits, have countless varieties and diverse forms. But when their sap is exhausted and their flowers wither, they all inevitably return to their roots. If the root remains, it will sprout and grow in spring, year after year, decade after decade, even for hundreds or thousands of years. Humans are also like plants and trees, with birth and death, and death and birth. What is born from death is the root. In the Dharma, this is called the 'seed' (bīja). Once the root of wisdom is planted, even through the cycles of reincarnation, the robe-pearl (cīvara-ratna, a metaphor for the inherent Buddha-nature in everyone) remains secure, and the ultimate treasure is not lost. Just as planting a Firmiana tree yields a Firmiana, and planting a Catalpa tree yields a Catalpa, it always grows according to what is planted, and it does not change over time. There is no case of planting a Udumbara flower (udumbara, an auspicious flower) and getting a great millstone (mahā-māra, a great demon), or planting an Amra fruit (āmra, mango) and getting an Akṣa fruit (akṣa, a type of tree fruit). The sages and wise men of ancient times planted their roots deeply. Planted initially, and in their next lives, those people, even if they review the writings of Zeng Shen and Shi Zhou, emulate the methods of Shen Buhai and Han Fei, inscribe their achievements on Mount Qilian (祁連山), have their portraits displayed in the Qilin Pavilion, violate all precepts of emptiness and existence, even indulge in music, using songs and dances to bury their true nature, linger among the mountains and rivers, use debates to show off their talents, be at the center of power, covet money and beauty, and disregard the Buddha's (Bhagavat) teachings, when they finally awaken, they will all inevitably explore the ocean of enlightenment (bodhi-sāgara, the ocean of awakening) and peer into the gate of prajna (prajñā-dvāra, the gate of wisdom). Therefore, some begin by doubting and eventually believe, some outwardly deviate but inwardly conform, some verbally reject but inwardly cherish, and ultimately they can all understand the true meaning of the Dharma, and nine out of ten can gain insight. Why? Because the root of wisdom is there. Xia Jun (the author's friend) is innately wise and able to see his original face. He collected the deeds of those who understood Chan Buddhism from the Jin Dynasty (266-420), Wei Dynasty (220-266) to the Tang Dynasty (618-907), Song Dynasty (960-1279), and wrote this book called 'Records of Dharma Joy'. In the book, people like Xu Xun, Liu Gai, Pang Yun, and Pei Xiu were all devout Buddhist disciples in their lives, needless to say. Even Han Yu (Changli), who remonstrated against welcoming the Buddha's relics, later followed the Chan master Da Dian; Duke Du Qi did not believe in Buddhism, but after reading the 'Surangama Sutra', he gained understanding and said he regretted obtaining the Dharma too late. From this, we can know that from Vipaśyin Buddha (Vipaśyin, the first of the past seven Buddhas) to the present, which men of letters, famous ministers, and great chancellors did not come from the Jetavana Vihara (Jetavana-vihāra, the monastery where the Buddha often stayed during his lifetime)? In the past, some said that Lao Tzu was Mahākāśyapa (Mahākāśyapa, one of the ten great disciples of Sakyamuni), and Confucius was Vimalakirti (Vimalakīrti), these things are originally so, there is nothing to be surprised about. Knowing
禪者不言禪。亦猶善易者不言易。故夫有法者。不有其法者也。世人弁髦五戒。土苴大三藏。而猥云見佛。且以為盜區。且以為名利藪。此與闡提蔑隸何異。何言佛法哉。試舉是編示之。能淟然汗下。當一棒喝下種子否。
羼提居士鄒迪光撰
No. 1649-C 法喜志敘
澄江夏孝廉。輯法喜志成。有客過余。語及之。而曰。茂卿津津禪悅。跡所採擷。率從忠孝節誼中薦取。跳不得儒家門戶何也。余曰。茂卿以儒用禪者也。非以儒為禪用者也。以儒為禪用。即儒亦化而禪。以儒用禪。即禪亦化而儒矣。此茂卿陶鑄手也。曰然則儒家擯禪何也。曰此以正學脈也。而茂卿以廣取善也。一主嚴。一主寬。兩者並行。而不悖也。曰伯升之穢焉而錄休文之阿焉錄。處道之悖敵而錄。天覺之黨焉而錄。奚取也。曰兵有法。期于克敵。不必出自孫吳也。醫有案。期于療病。不必出自盧扁也。客曰。善已。又語客曰。請為子竟其說。禪教之興。本之乘儒教之衰而入。顧其所以得久行而不廢。則又賴儒教之立也。有如土苴人倫。秕糠事物。胥天下而入于虛無寂滅之教。世道人心。且蕩然靡所主持。彼禪者流。即欲云臥霞餐。雍容麈拂。以課其所謂向上第一諦。將焉能之。昔王仲祖劉真常。共訪何驃騎。驃騎看文
【現代漢語翻譯】 現代漢語譯本： 禪者不談論禪。就像精通《易經》的人不談論《易經》一樣。所以擁有法則的人，是不執著於法則的人。世人輕視五戒，把《大三藏》（佛教經典總集）看作塵土，卻隨意地說自己見到了佛，甚至把佛門當作盜賊藏身之所，當作追逐名利的場所。這與斷善根的人（闡提）和地位低下的人（蔑隸）有什麼區別？還談什麼佛法呢？ 試著把這本書給他們看，如果他們能慚愧流汗，或許能在一棒喝之下種下善根吧。
羼提居士鄒迪光 撰
No. 1649-C 《法喜志》序
澄江的夏孝廉，編輯《法喜志》完成。有客人來拜訪我，談到這件事，說：『茂卿（夏孝廉的字）津津樂道于禪悅，他所選取的材料，大多是從忠孝節義中選取，跳不出儒家的門檻，這是為什麼呢？』 我說：『茂卿是用儒家的思想來運用禪，而不是用儒家的思想來解釋禪。如果用儒家的思想來解釋禪，那麼儒家也會被禪化；用儒家的思想來運用禪，那麼禪也會被儒家化。』 這就是茂卿的陶冶手段啊。 客人說：『既然這樣，那麼儒家為什麼要排斥禪呢？』 我說：『這是爲了維護正統學說的脈絡。而茂卿是爲了廣泛地吸取善的東西。』 一個主張嚴格，一個主張寬容，兩者並行，並不矛盾。 客人說：『伯升的污穢，休文的阿諛奉承，處道的背叛，天覺的結黨營私，為什麼要收錄呢？』 我說：『用兵有方法，目的是戰勝敵人，不一定出自孫武、吳起；醫生有醫案，目的是治好疾病，不一定出自盧醫、扁鵲。』 客人說：『說得好。』 我又對客人說：『請允許我把我的話說完。禪宗的興起，本來是乘著儒教衰落的時機進入的。但是它之所以能夠長久地流傳而不衰敗，又是依賴於儒教的建立。』 如果像對待塵土一樣對待人倫，像對待秕糠一樣對待事物，天下人都進入虛無寂滅的佛教，那麼世道人心，就會蕩然無存，無所依靠。那些禪者，即使想要悠閒自在地生活，談論他們所謂的『向上第一義』，又怎麼能夠做到呢？ 過去王仲祖、劉真常，一同拜訪何驃騎，驃騎看文章…… English version: A Zen practitioner does not speak of Zen. Just as one skilled in the 'Book of Changes' does not speak of the 'Book of Changes'. Therefore, one who possesses the Dharma does not cling to the Dharma. Worldly people disregard the Five Precepts, treat the 'Tripiṭaka' (the complete collection of Buddhist texts) as mere dust, yet presumptuously claim to have seen the Buddha, even regarding the Buddhist community as a haven for thieves and a place to pursue fame and profit. How is this different from those who are icchantikas (those who have severed their roots of goodness) and mlecchas (those of low status)? What Dharma are they even talking about? Try showing them this book, and if they can feel ashamed and sweat, perhaps a single blow of the staff can plant a seed of goodness.
Written by Upasaka Kshanti (Kshanti: Patient One) Zou Diguang
No. 1649-C Preface to 'Fa Xi Zhi' (Record of Dharma Joy)
Xia Xiaolian (Xia, given name of a successful candidate in the imperial examination) of Chengjiang, completed the compilation of 'Fa Xi Zhi'. A guest visited me and spoke of it, saying, 'Maoqing (Maoqing: Xia Xiaolian's courtesy name) speaks enthusiastically of the joy of Zen, and the materials he has selected are mostly drawn from loyalty, filial piety, and integrity. Why can't he escape the confines of Confucianism?' I said, 'Maoqing uses Confucianism to apply Zen, not to interpret Zen. If he used Confucianism to interpret Zen, then Confucianism would be transformed into Zen; if he uses Confucianism to apply Zen, then Zen would be transformed into Confucianism.' This is Maoqing's skill in shaping things. The guest said, 'If that's the case, then why does Confucianism reject Zen?' I said, 'This is to maintain the lineage of orthodox learning. But Maoqing is to broadly absorb good things.' One emphasizes strictness, the other emphasizes tolerance, and the two coexist without contradiction. The guest said, 'Why record Bosheng's filth, Xiuwen's flattery, Chudao's betrayal, and Tianjue's partisanship?' I said, 'There are methods in warfare, the goal is to defeat the enemy, and they don't necessarily come from Sun Tzu and Wu Qi; there are medical cases, the goal is to cure the disease, and they don't necessarily come from Lu Yi and Bian Que.' The guest said, 'Well said.' I then said to the guest, 'Please allow me to finish my explanation. The rise of Chan Buddhism originally entered during the decline of Confucianism. But the reason why it has been able to endure for so long without decline is due to the establishment of Confucianism.' If people treat human relations like dirt and things like chaff, and everyone in the world enters the teaching of emptiness and extinction, then the morals of the world and the hearts of the people will be completely lost and without support. Those Zen practitioners, even if they want to live leisurely and freely, discussing their so-called 'first principle of upward progress', how can they do it? In the past, Wang Zhongzu and Liu Zhenchang together visited He Biaoqi, and Biaoqi read the articles...
【English Translation】 A Zen practitioner does not speak of Zen. Just as one skilled in the 'Book of Changes' does not speak of the 'Book of Changes'. Therefore, one who possesses the Dharma does not cling to the Dharma. Worldly people disregard the Five Precepts, treat the 'Tripiṭaka' (the complete collection of Buddhist texts) as mere dust, yet presumptuously claim to have seen the Buddha, even regarding the Buddhist community as a haven for thieves and a place to pursue fame and profit. How is this different from those who are icchantikas (those who have severed their roots of goodness) and mlecchas (those of low status)? What Dharma are they even talking about? Try showing them this book, and if they can feel ashamed and sweat, perhaps a single blow of the staff can plant a seed of goodness. Written by Upasaka Kshanti (Kshanti: Patient One) Zou Diguang No. 1649-C Preface to 'Fa Xi Zhi' (Record of Dharma Joy) Xia Xiaolian (Xia, given name of a successful candidate in the imperial examination) of Chengjiang, completed the compilation of 'Fa Xi Zhi'. A guest visited me and spoke of it, saying, 'Maoqing (Maoqing: Xia Xiaolian's courtesy name) speaks enthusiastically of the joy of Zen, and the materials he has selected are mostly drawn from loyalty, filial piety, and integrity. Why can't he escape the confines of Confucianism?' I said, 'Maoqing uses Confucianism to apply Zen, not to interpret Zen. If he used Confucianism to interpret Zen, then Confucianism would be transformed into Zen; if he uses Confucianism to apply Zen, then Zen would be transformed into Confucianism.' This is Maoqing's skill in shaping things. The guest said, 'If that's the case, then why does Confucianism reject Zen?' I said, 'This is to maintain the lineage of orthodox learning. But Maoqing is to broadly absorb good things.' One emphasizes strictness, the other emphasizes tolerance, and the two coexist without contradiction. The guest said, 'Why record Bosheng's filth, Xiuwen's flattery, Chudao's betrayal, and Tianjue's partisanship?' I said, 'There are methods in warfare, the goal is to defeat the enemy, and they don't necessarily come from Sun Tzu and Wu Qi; there are medical cases, the goal is to cure the disease, and they don't necessarily come from Lu Yi and Bian Que.' The guest said, 'Well said.' I then said to the guest, 'Please allow me to finish my explanation. The rise of Chan Buddhism originally entered during the decline of Confucianism. But the reason why it has been able to endure for so long without decline is due to the establishment of Confucianism.' If people treat human relations like dirt and things like chaff, and everyone in the world enters the teaching of emptiness and extinction, then the morals of the world and the hearts of the people will be completely lost and without support. Those Zen practitioners, even if they want to live leisurely and freely, discussing their so-called 'first principle of upward progress', how can they do it? In the past, Wang Zhongzu and Liu Zhenchang together visited He Biaoqi, and Biaoqi read the articles...
書。不顧。王謂何曰。卿何不擺撥常務。應對玄言。那復低頭看此耶。何曰。我不看此。卿等何以得存。聞者共賞。以為佳。由此言之。茂卿之為是編。特於忠孝節誼三致意也。其深乎。其深乎。客以告茂卿。曰善。遂掇幅箋受之。而標其端。
No. 1649-D 法喜志題辭
原夫千流萬派。莫非天一所生。滿字只言。孰是像三之外。儻能函三為一。庶幾即佛是心。爰自誕影周星。通暉漢日。鷲頭峰下。演金口之微言。雞足山中。舒玉毫之瑞色。蓮花六葉。白社同開。祇樹雙林。玄風獨暢。豈非荷持象法汲引人倫者乎。自匪利根。寧超正果。別相別名。各喝登堂之棒。說常說寂。共操入室之戈。有齊修。有單修。並擬折衝尊俎。無假觀。無空觀。愿言剖破藩籬。尼師聃。聃師竺。師亦何常。墨歸揚。揚歸儒。歸斯可受。何用分門立戶。自然識路知家。總屬一因緣。乳酥流出。便說三次第。羊鹿俱無。七十二君。皆在鈞陶之內。八萬千歲。即為俄頃之間。此夏丈茂卿所為志法喜也。茂卿顯證一乘。深研三藏。謂此岸無非彼岸。法身即是報身。矧夫忠孝節義之儒。合於清凈。精微之旨。遠溯東方而下。近沿南宋以前。凡宰官居士之闡揚。小史稗家之載記。莫不徴引所出。捃摭而來。即代不數人。人不數
【現代漢語翻譯】 現代漢語譯本：書。不顧。王（指皇帝）問何（指人名）說：『你為什麼不擺脫日常事務，應對玄妙的言論，反而低頭看這些東西呢？』何回答說：『我不看這些，你們這些人怎麼能夠生存呢？』聽到的人都讚賞，認為說得好。由此說來，茂卿（指人名）編纂這本書，特別在忠孝節義三個方面用心。多麼深刻啊！多麼深刻啊！』客人把這些話告訴茂卿，茂卿說：『好。』於是拿起一幅箋紙接受了這些評價，並且在書的開端標明。
No. 1649-D 《法喜志》題辭
探究那千流萬派，沒有不是從天一（指道或本源）所生的。滿篇的文字言論，哪一個是在現象和三（指三界或三乘）之外的？如果能夠將三者合為一，或許就可以達到即佛是心的境界。追溯其誕生的影子，貫通照耀周朝的星象和漢朝的太陽。在鷲頭峰（Grdhrakuta，山名，佛陀說法之地）下，宣講金口（指佛陀的教誨）的精微言論；在雞足山（Kukkutapada，山名，迦葉尊者入定之地）中，舒放玉毫（指佛陀眉間白毫）的吉祥光彩。蓮花六葉（指禪宗六祖），白蓮社（佛教社團）共同開啟；祇樹雙林（Jetavana，祇園精舍，佛陀說法之地），玄妙的佛法獨自昌盛。這難道不是那些荷擔佛法、引導人倫的人嗎？如果不是具有銳利的根器，怎麼能夠超越正果（指阿羅漢果）？別相別名（指不同的法相和名稱），各自喝出登堂入室的棒喝；說常說寂（指常與寂的教義），共同操持入室的戈矛。有齊修（指同時修行），有單修（指單獨修行），都想要在尊俎（指宴席）之間折衝樽俎（指外交辭令）。沒有假觀（指虛假的觀想），沒有空觀（指執著于空的觀想），希望能夠剖開藩籬（指障礙）。尼師聃（Nisada，印度仙人），聃師竺（指老子向印度僧人學習），老師又有什麼恒常不變的呢？墨歸揚（指墨子歸於楊朱），揚歸儒（指楊朱歸於儒家），歸於此道是可以接受的。何必分門立戶，自然能夠識路知家，總屬於一個因緣。乳酥流出（指佛法甘露），便說三次第（指三種次第）。羊鹿俱無（指沒有羊車、鹿車），七十二君（指七十二賢人），都在鈞陶（指造化）之內。八萬千歲，就在俄頃之間。這就是夏丈茂卿所作的《法喜志》。茂卿顯明證悟一乘（Ekayana，唯一佛乘），深入研究三藏（Tripitaka，佛教經典）。認為此岸無非彼岸（指生死輪迴與涅槃並無差別），法身即是報身（指法身與報身無二）。更何況那些忠孝節義的儒者，與清凈精微的宗旨相合。遠溯東方而來，近沿南宋（1127-1279）以前，凡是宰官居士的闡揚，小史稗家的記載，沒有不徵引所出，蒐集而來的。即使在每個朝代，這樣的人也不多，每個人所作的也不多。
【English Translation】 English version: Book. Disregarded. The king (referring to the emperor) asked He (referring to a person's name), 'Why don't you cast aside daily affairs and engage with profound discussions, instead of looking down at these things?' He replied, 'If I didn't look at these, how could you all survive?' Those who heard it praised it, considering it well said. From this, it can be said that Maoqing (referring to a person's name), in compiling this book, paid particular attention to loyalty, filial piety, and righteousness. How profound! How profound!' A guest told Maoqing these words, and Maoqing said, 'Good.' So he took a piece of paper and accepted these comments, and marked them at the beginning of the book.
No. 1649-D Inscription for 'The Record of Dharma Joy'
Investigating the thousands of streams and myriad branches, none are not born from the One (referring to the Tao or the source). Among the full text of words and statements, which one is outside of phenomena and the Three (referring to the Three Realms or the Three Vehicles)? If one can combine the three into one, perhaps one can reach the state of 'mind is Buddha.' Tracing back its birth, it illuminates the stars of the Zhou Dynasty (1046-256 BC) and the sun of the Han Dynasty (206 BC-220 AD). Under Grdhrakuta (mountain name, where the Buddha preached), it proclaims the subtle words of the golden mouth (referring to the Buddha's teachings); in Kukkutapada (mountain name, where Mahakasyapa entered samadhi), it radiates the auspicious light of the urna (referring to the white hair between the Buddha's eyebrows). The six leaves of the lotus (referring to the six patriarchs of Zen), the White Lotus Society (Buddhist organization) jointly opened; Jetavana (Grdharakuta, where the Buddha preached), the profound Dharma flourished uniquely. Are these not those who uphold the Dharma and guide humanity? If one does not have sharp roots, how can one transcend to the Right Fruit (referring to the Arhat)? Different appearances and different names, each shouts the awakening of entering the hall; speaking of permanence and speaking of stillness, jointly wielding the spears of entering the room. There is simultaneous cultivation, there is solitary cultivation, all wanting to negotiate between the wine vessels (referring to diplomatic rhetoric). There is no false contemplation, no empty contemplation, hoping to break through the barriers. Nisada (Indian sage), Dan learned from Zhu (referring to Lao Tzu learning from Indian monks), what is constant about the teacher? Mo returned to Yang (referring to Mozi returning to Yang Zhu), Yang returned to Confucianism, returning to this path is acceptable. Why divide into sects, naturally able to recognize the road and know the home, all belong to one cause and condition. The ghee flows out (referring to the nectar of the Dharma), then speak of the three stages. Neither sheep nor deer (referring to no sheep cart or deer cart), the seventy-two gentlemen (referring to the seventy-two sages), are all within the potter's wheel (referring to creation). Eighty thousand years, are just in an instant. This is the 'Record of Dharma Joy' written by Xia Zhang Maoqing. Maoqing clearly proves the One Vehicle (Ekayana, the only Buddha vehicle), deeply studies the Tripitaka (Buddhist scriptures). Believing that this shore is no different from the other shore (referring to samsara and nirvana being non-dual), the Dharmakaya is the Sambhogakaya (referring to the Dharmakaya and Sambhogakaya being non-dual). Moreover, those Confucian scholars of loyalty, filial piety, and righteousness, are in accordance with the pure and subtle principles. Tracing back from the East, following along before the Southern Song Dynasty (1127-1279), all the elucidations of officials and laypeople, the records of minor historians and unofficial historians, all cite the sources and collect them. Even in each dynasty, there are not many such people, and what each person does is not much.
語。而機緣交激。若掣劍光。智藏開明。旁資鞭影。振金聲于覺苑。遠寶路于詞壇。儻非標表禪宗。縷詳史籍。何以契傳燈之喻。施合轍之功乎。固知。眼裡有筋。具遊戲于花飛釧動。舌頭無骨。妙言筌于見色聞聲。寧獨破三學之中堅。抑可謂四禪之外護者矣。不佞愧臨川之翻譯。乏凈土之修持。文力無餘。天機最淺。聊藉阮瞻之語。以自附於玄晏之一言云爾。 莊嚴居士友弟吳亮書
No. 1649-E 法喜志自敘
文始曰。一蜂至眇也。亦能遊觀乎天地。一鰕至微也。亦能放肆乎大海。況人配二儀。超萬有。而可無寥廓遠大之思乎。幾世出世間。得法自在。誠往喆消遙之令圖。而亦今人曠達之玄致也。玉幾山人。有物外英豪錄。昉古參禪學道之士。匯而成編。顧繁者厖雜。簡者寂寥。譎者𤨏誕。佚者掛漏。余讀未卒業。而為之四顧。為之躊躇。竊有志焉。暇日山居。橫襟睨古。于諸名公。次第採擷。一一校讎。人各具一小傳。蓋自晉魏齊梁。迄于唐宋。按以歷朝本史。或諸名公文集。或散見本傳。或錯綜于大藏傳燈語錄諸書。裒多益寡纂要鉤玄。題曰法喜志。厘為四卷。大都超絕殊勝於世外。別標一色。而又準乎人情。不違大道。砥名節則依忠孝。律進退則首清嚴。出則奮跡麒麟。垂光竹帛
【現代漢語翻譯】 現代漢語譯本：
這段文字描述了機緣交織，如同劍光閃耀，智慧的開啟和明瞭，需要藉助外力的鞭策。在覺悟的園林中發出洪亮的聲音，在詞壇上開闢遙遠的道路。如果不是爲了標明禪宗的宗旨，詳細地記載在史籍中，又怎麼能符合傳燈的比喻，施展合轍的功用呢？由此可知，眼睛裡有筋骨，才能在花飛釧動中游戲；舌頭沒有骨頭，才能在見色聞聲中巧妙地表達。這不僅能打破三學（戒、定、慧）的堅固壁壘，而且可以稱得上是四禪（色界四禪定）之外的守護者。我不才，如同臨川的翻譯家一樣，缺乏凈土的修行，文采不足，天資淺薄。姑且借用阮瞻的話，來把自己比附於玄晏（王玄晏，即王弼）的一句話罷了。
莊嚴居士友弟吳亮書
《法喜志自敘》
文始先生說：即使是極小的蜜蜂，也能在天地間遊觀；即使是極小的蝦，也能在大海中放肆。何況人稟賦天地之氣，超越萬物，怎麼能沒有開闊遠大的思想呢？幾世出世間，得法自在，這確實是古代賢哲逍遙自在的宏偉藍圖，也是今人曠達玄妙的境界。玉幾山人編撰了《物外英豪錄》，記載了古代參禪學道之士的事蹟，彙集完成的書。但內容繁雜，簡略的又過於寂寥，怪誕的又荒謬，遺漏的又太多。我讀了還沒完成，就為此四處尋訪，為此猶豫不決，私下裡立下了志向。空閑時隱居山中，放眼古今，在各位名公的著作中，依次採擷，一一校對。每個人都寫一個小傳，大致從晉（266年-420年）魏（220年-266年）齊（479年-502年）梁（502年-557年）開始，到唐（618年-907年）宋（960年-1279年）。按照歷朝的本史，或者各位名公的文集，或者散見於本傳，或者綜合于大藏經、傳燈語錄等書籍。裒多益寡，纂要鉤玄，題名為《法喜志》，分為四卷。大都超絕殊勝於世外，特別標明一種風格，而且又符合人情，不違背大道。砥礪名節則依據忠孝，約束進退則以清廉嚴肅為首要。出仕則奮發有爲，垂光竹帛。 English version:
This passage describes how opportunities intertwine, like the flash of a sword's light, and how the opening and understanding of wisdom require the impetus of external forces. It emits a resounding voice in the garden of enlightenment and opens up a distant path in the literary world. If it were not to highlight the tenets of Zen Buddhism and record them in detail in historical records, how could it conform to the metaphor of the transmission of the lamp and apply the function of rhyme? From this, it can be known that with sinews in the eyes, one can play in the fluttering of flowers and the movement of bracelets; with no bones in the tongue, one can skillfully express oneself in seeing forms and hearing sounds. This not only breaks through the solid barriers of the three learnings (precepts, concentration, and wisdom) but can also be called the protector outside the four dhyanas (the four meditative states of the Form Realm). I am untalented, like the translator from Linchuan, lacking the practice of Pure Land, with insufficient literary talent and shallow innate ability. I will borrow the words of Ruan Zhan to compare myself to a saying of Xuan Yan (Wang Bi).
Written by Wu Liang, a fellow disciple of the Zhuangyan Layman.
Preface to the 'Records of Dharma Joy'
Master Wen Shi said: Even the smallest bee can roam and observe the heavens and the earth; even the smallest shrimp can frolic in the vast sea. How much more so should humans, endowed with the essence of heaven and earth and surpassing all things, not have broad and far-reaching thoughts? To be free from the world for several lifetimes and to attain the Dharma freely is indeed a grand blueprint for the carefree ancient sages and also the profound realm of the broad-minded people of today. The Hermit of Jade Throne Mountain compiled the 'Records of Heroes Beyond the World,' recording the deeds of those who practiced Chan Buddhism in ancient times, compiling them into a book. However, the content is complex, the simple ones are too lonely, the bizarre ones are absurd, and the omissions are too many. I read it before finishing, and for this, I searched everywhere and hesitated. I secretly made a vow. In my spare time, I lived in the mountains, looking at the past and present, and successively selected from the works of various famous figures, proofreading them one by one. Each person has a short biography, roughly from the Jin (266-420), Wei (220-266), Qi (479-502), and Liang (502-557) dynasties to the Tang (618-907) and Song (960-1279) dynasties. According to the official histories of each dynasty, or the collections of various famous figures, or scattered in biographies, or synthesized in the Tripitaka, the Records of the Transmission of the Lamp, and other books. Gathering more and benefiting from the few, compiling the essentials and extracting the profound, it is titled 'Records of Dharma Joy' and divided into four volumes. In general, it is transcendent and superior to the world, specially marking a style, and also conforming to human feelings, not violating the Great Way. Upholding fame and integrity is based on loyalty and filial piety, and restraining advancement and retreat is based on integrity and solemnity. Entering officialdom means striving for achievement and shining on bamboo and silk.
【English Translation】 Modern Chinese Translation:
這段文字描述了機緣交織，如同劍光閃耀，智慧的開啟和明瞭，需要藉助外力的鞭策。在覺悟的園林中發出洪亮的聲音，在詞壇上開闢遙遠的道路。如果不是爲了標明禪宗的宗旨，詳細地記載在史籍中，又怎麼能符合傳燈的比喻，施展合轍的功用呢？由此可知，眼睛裡有筋骨，才能在花飛釧動中游戲；舌頭沒有骨頭，才能在見色聞聲中巧妙地表達。這不僅能打破三學（戒、定、慧）的堅固壁壘，而且可以稱得上是四禪（色界四禪定）之外的守護者。我不才，如同臨川的翻譯家一樣，缺乏凈土的修行，文采不足，天資淺薄。姑且借用阮瞻的話，來把自己比附於玄晏（王玄晏，即王弼）的一句話罷了。
莊嚴居士友弟吳亮書
《法喜志自敘》
文始先生說：即使是極小的蜜蜂，也能在天地間遊觀；即使是極小的蝦，也能在大海中放肆。何況人稟賦天地之氣，超越萬物，怎麼能沒有開闊遠大的思想呢？幾世出世間，得法自在，這確實是古代賢哲逍遙自在的宏偉藍圖，也是今人曠達玄妙的境界。玉幾山人編撰了《物外英豪錄》，記載了古代參禪學道之士的事蹟，彙集完成的書。但內容繁雜，簡略的又過於寂寥，怪誕的又荒謬，遺漏的又太多。我讀了還沒完成，就為此四處尋訪，為此猶豫不決，私下裡立下了志向。空閑時隱居山中，放眼古今，在各位名公的著作中，依次採擷，一一校對。每個人都寫一個小傳，大致從晉（266年-420年）魏（220年-266年）齊（479年-502年）梁（502年-557年）開始，到唐（618年-907年）宋（960年-1279年）。按照歷朝的本史，或者各位名公的文集，或者散見於本傳，或者綜合于大藏經、傳燈語錄等書籍。裒多益寡，纂要鉤玄，題名為《法喜志》，分為四卷。大都超絕殊勝於世外，特別標明一種風格，而且又符合人情，不違背大道。砥礪名節則依據忠孝，約束進退則以清廉嚴肅為首要。出仕則奮發有爲，垂光竹帛。 English Translation:
This passage describes how opportunities intertwine, like the flash of a sword's light, and how the opening and understanding of wisdom require the impetus of external forces. It emits a resounding voice in the garden of enlightenment and opens up a distant path in the literary world. If it were not to highlight the tenets of Zen Buddhism and record them in detail in historical records, how could it conform to the metaphor of the transmission of the lamp and apply the function of rhyme? From this, it can be known that with sinews in the eyes, one can play in the fluttering of flowers and the movement of bracelets; with no bones in the tongue, one can skillfully express oneself in seeing forms and hearing sounds. This not only breaks through the solid barriers of the three learnings (precepts, concentration, and wisdom) but can also be called the protector outside the four dhyanas (the four meditative states of the Form Realm). I am untalented, like the translator from Linchuan, lacking the practice of Pure Land, with insufficient literary talent and shallow innate ability. I will borrow the words of Ruan Zhan to compare myself to a saying of Xuan Yan (Wang Bi).
Written by Wu Liang, a fellow disciple of the Zhuangyan Layman.
Preface to the 'Records of Dharma Joy'
Master Wen Shi said: Even the smallest bee can roam and observe the heavens and the earth; even the smallest shrimp can frolic in the vast sea. How much more so should humans, endowed with the essence of heaven and earth and surpassing all things, not have broad and far-reaching thoughts? To be free from the world for several lifetimes and to attain the Dharma freely is indeed a grand blueprint for the carefree ancient sages and also the profound realm of the broad-minded people of today. The Hermit of Jade Throne Mountain compiled the 'Records of Heroes Beyond the World,' recording the deeds of those who practiced Chan Buddhism in ancient times, compiling them into a book. However, the content is complex, the simple ones are too lonely, the bizarre ones are absurd, and the omissions are too many. I read it before finishing, and for this, I searched everywhere and hesitated. I secretly made a vow. In my spare time, I lived in the mountains, looking at the past and present, and successively selected from the works of various famous figures, proofreading them one by one. Each person has a short biography, roughly from the Jin (266-420), Wei (220-266), Qi (479-502), and Liang (502-557) dynasties to the Tang (618-907) and Song (960-1279) dynasties. According to the official histories of each dynasty, or the collections of various famous figures, or scattered in biographies, or synthesized in the Tripitaka, the Records of the Transmission of the Lamp, and other books. Gathering more and benefiting from the few, compiling the essentials and extracting the profound, it is titled 'Records of Dharma Joy' and divided into four volumes. In general, it is transcendent and superior to the world, specially marking a style, and also conforming to human feelings, not violating the Great Way. Upholding fame and integrity is based on loyalty and filial piety, and restraining advancement and retreat is based on integrity and solemnity. Entering officialdom means striving for achievement and shining on bamboo and silk.
。處則希蹤麋鹿。照耀松蘿。或以理學開基。或以文章命世。總之遺榮履素。歸於自然。固非謬悠荒唐。恣意枯槁。作一老頭陀行徑比也。間有韜斂未盡。盪漾猶存。或跳躍圓方。互有出入。而清言妙理。亦所亟收讀之如水鏡浮空。冰壺映座。頓令心膽澄徹。神骨清涼。躁競之意煙消。而鬱結之衷霧散。學人慾打透關頭。安身立命。舍是無繇矣。老氏有言。雖有拱譬以先駟馬。不如坐進此道。其茲法喜之謂乎。夫法居三寶之一。至人秀世。法所必晞。然有法法而不囿於法。譬如雪山十大弟子。胸中各具一造化。決不向如來行處投足。此所謂法法而不囿於法者也。此又法喜者。所當知也。 延陵 夏樹芳 撰
法喜志目錄卷一東方曼倩劉更生曹子建羊叔子王茂弘劉真常陶士行謝安石王右軍王武岡剎嘉賓王喬之殷中軍袁彥伯王坦之何次道何幼則謝仁祖羅君章孫興公許玄度王簡棲王茍子習彥威戴安道宋少文張萊民陶靖節劉遺民周續之謝康樂孟 顗高伯恭明僧紹雷仲倫王彥德孔德璋江文通蕭雲英何彥德張孝始范伯倫范蔚宗劉靈預周彥倫顏之推戴仲若謝慶緒顏延年何子晢劉士光袁景倩王淮之何子季蘇 瓊卷二陶貞白荀公普劉慧斐陸佐公孔彥深梁敬之魏伯起劉 溉沈休文劉彥和崔子約劉士湮阮士宗庾彥實杜輔言徐孝穆徐
孝克李子約楊越公張士衡孫思邈王仲淹褚河南虞文懿孔穎達杜克明司馬喬卿王子安駱賓王武平一宋廣平房 管元魯山王右丞張燕公嚴挺之李青蓮李公度蘇 晉韋蘇州李遐叔杜子巽陸鴻漸李鄴侯顏魯公裴晉公龐道玄柳柳州劉夢得於刺史李元賓李習之權載之徐 岱李義山盧源一裴 寬卷三白少傅李浚之杜彥之韋南康皇甫湜韓昌黎裴公美丁 繁陳 琡崔 群司空表聖呂許公李文靖謝宗源曾運使查湛然楊文公晁文元王文正朱 炎朱正裕王中立王 隨富文忠文潞公杜祁公範文正尹師魯馮當世夏英公李 覯趙清獻歐陽永叔司馬溫公張文定范忠文邵康節王介甫蘇端明蘇欒城米襄陽文與可程明道呂晦叔楊無為晁以道王觀文劉元城卷四胡康侯周濂溪秦淮海李伯時黃魯直吳德夫江民表陳忠肅李漢老韓子蒼呂居仁張無盡趙郡王王以寧潘待制徐師川楊龜山張魏公胡致堂張文忠王龜齡游定夫于 憲朱晦庵馮躋川陸放翁王龍舒張南軒尤遂初吳明可葉水心真西山錢公相劉后村陸省庵范致虛吳履齋饒德操劉中明劉經臣戴道純楊 圭李端愿高世則趙松雪黃晉卿顧仲英楊鐵崖
法喜志目錄(終)
No. 1649
法喜志卷一
冰蓮道人 夏樹芳 輯
窹斗居士 馮 定 閱
東方曼倩
東方朔。字曼倩。平
【現代漢語翻譯】 現代漢語譯本 孝克、李子約、楊越公（楊素，隋朝大臣）、張士衡、孫思邈（唐朝醫藥學家）、王仲淹、褚河南（褚遂良，唐朝書法家）、虞文懿（虞世南，唐朝書法家）、孔穎達（唐朝經學家）、杜克明、司馬喬卿、王子安（王勃，唐朝詩人）、駱賓王（唐朝詩人）、武平一、宋廣平、房、管元、魯山王、王右丞（王維，唐朝詩人）、張燕公（張說，唐朝文學家）、嚴挺之、李青蓮（李白，唐朝詩人）、李公度、蘇、晉、韋蘇州（韋應物，唐朝詩人）、李遐叔、杜子巽、陸鴻漸（陸羽，唐朝茶學家）、李鄴侯、顏魯公（顏真卿，唐朝書法家）、裴晉公（裴度，唐朝政治家）、龐道玄、柳柳州（柳宗元，唐朝文學家）、劉夢得（劉禹錫，唐朝文學家）、于刺史、李元賓、李習之、權載之、徐岱、李義山（李商隱，唐朝詩人）、盧源一、裴寬、卷三白少傅（白居易，唐朝詩人）、李浚之、杜彥之、韋南康、皇甫湜、韓昌黎（韓愈，唐朝文學家）、裴公美、丁繁、陳琡、崔群、司空表聖（司空圖，唐朝詩人）、呂許公、李文靖、謝宗源、曾運使、查湛然、楊文公、晁文元、王文正、朱炎、朱正裕、王中立、王隨、富文忠、文潞公、杜祁公、範文正（范仲淹，北宋政治家）、尹師魯、馮當世、夏英公、李覯、趙清獻、歐陽永叔（歐陽修，北宋文學家）、司馬溫公（司馬光，北宋政治家）、張文定、范忠文、邵康節（邵雍，北宋哲學家）、王介甫（王安石，北宋政治家）、蘇端明、蘇欒城（蘇轍，北宋文學家）、米襄陽（米芾，北宋書法家）、文與可、程明道（程顥，北宋理學家）、呂晦叔、楊無為、晁以道、王觀文、劉元城、卷四胡康侯、周濂溪（周敦頤，北宋理學家）、秦淮海、李伯時（李公麟，北宋畫家）、黃魯直（黃庭堅，北宋書法家）、吳德夫、江民表、陳忠肅、李漢老、韓子蒼、呂居仁、張無盡、趙郡王、王以寧、潘待制、徐師川、楊龜山、張魏公、胡致堂、張文忠、王龜齡、游定夫、于憲、朱晦庵（朱熹，南宋理學家）、馮躋川、陸放翁（陸游，南宋詩人）、王龍舒、張南軒、尤遂初、吳明可、葉水心、真西山、錢公相、劉后村、陸省庵、范致虛、吳履齋、饒德操、劉中明、劉經臣、戴道純、楊圭、李端愿、高世則、趙松雪（趙孟頫，元朝書法家）、黃晉卿、顧仲英、楊鐵崖
《法喜志》目錄（終）
No. 1649
《法喜志》卷一
冰蓮道人 夏樹芳 輯
窹斗居士 馮定 閱
東方曼倩
東方朔，字曼倩，平原人。
【English Translation】 English version Xiao Ke, Li Ziyue, Yang Yuegong (Yang Su, a minister of the Sui Dynasty (581-618)), Zhang Shiheng, Sun Simiao (a Tang Dynasty (618-907) physician), Wang Zhongyan, Chu Henan (Chu Suiliang, a Tang Dynasty calligrapher), Yu Wenyi (Yu Shinan, a Tang Dynasty calligrapher), Kong Yingda (a Tang Dynasty Confucian scholar), Du Keming, Sima Qiaoqing, Wang Zian (Wang Bo, a Tang Dynasty poet), Luo Binwang (a Tang Dynasty poet), Wu Pingyi, Song Guangping, Fang, Guan Yuan, Prince of Lushan, Wang Youcheng (Wang Wei, a Tang Dynasty poet), Zhang Yangong (Zhang Yue, a Tang Dynasty writer), Yan Tingzhi, Li Qinglian (Li Bai, a Tang Dynasty poet), Li Gongdu, Su, Jin, Wei Suzhou (Wei Yingwu, a Tang Dynasty poet), Li Xiaoshu, Du Zixun, Lu Hongjian (Lu Yu, a Tang Dynasty tea master), Li Yehou, Yan Lugong (Yan Zhenqing, a Tang Dynasty calligrapher), Pei Jingong (Pei Du, a Tang Dynasty politician), Pang Daoxuan, Liu Liuzhou (Liu Zongyuan, a Tang Dynasty writer), Liu Mengde (Liu Yuxi, a Tang Dynasty writer), Prefect Yu, Li Yuanbin, Li Xizhi, Quan Zaizhi, Xu Dai, Li Yishan (Li Shangyin, a Tang Dynasty poet), Lu Yuanyi, Pei Kuan, Scroll Three Bai Shaofu (Bai Juyi, a Tang Dynasty poet), Li Junzhi, Du Yanzhi, Wei Nankang, Huangfu Shi, Han Changli (Han Yu, a Tang Dynasty writer), Pei Gongmei, Ding Fan, Chen Zhu, Cui Qun, Sikong Biaosheng (Sikong Tu, a Tang Dynasty poet), Lü Xugong, Li Wenjing, Xie Zongyuan, Zeng Yunshi, Cha Zhanran, Yang Wengong, Chao Wenyuan, Wang Wenzheng, Zhu Yan, Zhu Zhengyu, Wang Zhongli, Wang Sui, Fu Wenzhong, Wen Lugong, Du Qigong, Fan Wenzheng (Fan Zhongyan, a Northern Song Dynasty (960-1127) politician), Yin Shiru, Feng Dangshi, Xia Yinggong, Li Gou, Zhao Qingxian, Ouyang Yongshu (Ouyang Xiu, a Northern Song Dynasty writer), Sima Wengong (Sima Guang, a Northern Song Dynasty politician), Zhang Wending, Fan Zhongwen, Shao Kangjie (Shao Yong, a Northern Song Dynasty philosopher), Wang Jiefu (Wang Anshi, a Northern Song Dynasty politician), Su Duanming, Su Luancheng (Su Zhe, a Northern Song Dynasty writer), Mi Xiangyang (Mi Fu, a Northern Song Dynasty calligrapher), Wen Yu Ke, Cheng Mingdao (Cheng Hao, a Northern Song Dynasty Neo-Confucianist), Lü Huishu, Yang Wuwei, Chao Yidao, Wang Guanwen, Liu Yuancheng, Scroll Four Hu Kanghou, Zhou Lianxi (Zhou Dunyi, a Northern Song Dynasty Neo-Confucianist), Qin Huaihai, Li Boshi (Li Gonglin, a Northern Song Dynasty painter), Huang Luzhi (Huang Tingjian, a Northern Song Dynasty calligrapher), Wu Defu, Jiang Minbiao, Chen Zhongsu, Li Hanlao, Han Zicang, Lü Juren, Zhang Wujin, Prince of Zhao, Wang Yining, Pan Daizhi, Xu Shichuan, Yang Guishan, Zhang Weigong, Hu Zhitang, Zhang Wenzhong, Wang Guiling, You Dingfu, Yu Xian, Zhu Huian (Zhu Xi, a Southern Song Dynasty (1127-1279) Neo-Confucianist), Feng Jichuan, Lu Fangweng (Lu You, a Southern Song Dynasty poet), Wang Longshu, Zhang Nanxuan, You Suichu, Wu Mingke, Ye Shuixin, Zhen Xishan, Qian Gongxiang, Liu Houchun, Lu Sheng'an, Fan Zhixu, Wu Lizhai, Rao Decao, Liu Zhongming, Liu Jingchen, Dai Daochun, Yang Gui, Li Duanyuan, Gao Shize, Zhao Songxue (Zhao Mengfu, a Yuan Dynasty (1271-1368) calligrapher), Huang Jinqing, Gu Zhongying, Yang Tieya
Table of Contents of 'Records of Dharma Joy' (End)
No. 1649
Scroll One of 'Records of Dharma Joy'
Compiled by Ice Lotus Taoist Xia Shufang
Read by Wudou Layman Feng Ding
Dongfang Manqian
Dongfang Shuo, courtesy name Manqian, was from Pingyuan.
原厭次人。武帝朝上書稱旨。待詔金馬門。時有正諫法言以為滑稽之雄。元狩三年。帝鑿昆明池得黑灰。以問方朔。朔曰。可問西域胡道人。時梵僧摩騰至。因問之。騰曰。此劫灰也。
劉更生
劉向。字子政。一名更生。年十二。隨父任為輦郎。獻賦頌數十篇。成帝時為光祿大夫。以趙后淫亂著列女傳。以王氏權太盛作洪範五行傳。上欲用為九卿。數為王氏所持。居列大夫三十餘年。向嘗校書天祿閣。青藜夜照。往往多見佛書。其著列仙傳云。吾披檢藏經。緬尋太史撰列仙圖。自黃帝以下迄於今。得仙道者一百四十九人。其七十四人乃見佛經。
曹子建
曹植。字子建。操次子。十歲善屬文。誦詩書十餘萬言。邯鄲淳見而駭嘆。稱為天人。植每讀佛經。留連嗟玩。以為至道之宗。游魚山。聞有聲特異。清飏哀婉。因仿其聲為梵唄。今法事中有魚山梵。即其遺奏也。植在日不甚信黃老。著辨道論見意。今載藏經中弘明集。
羊叔子
羊祜。字叔子。平陽人。累遷尚書在僕射。吳陸抗嘗稱其德量。雖樂毅諸葛孔明不能過。祜方五歲。令乳母于鄰家李氏桑樹下探取金環。李氏驚曰。此亡兒所失。乃知李氏子祜之前身也。武帝時祜為荊州都督。日供武當山寺。有問其故。祜曰。前身過
【現代漢語翻譯】 現代漢語譯本 原厭次（今山東省德州市陵城區）人。漢武帝（前141年—前87年）時上書，言辭合乎皇帝的心意，被安排在金馬門等待皇帝的詔令。當時有正直敢諫的東方朔，以滑稽多智著稱。元狩三年（前120年），漢武帝開鑿昆明池，挖出黑灰，便向東方朔詢問。東方朔說：『可以問問西域的胡人道人。』當時有梵僧迦葉摩騰來到，於是便問他。迦葉摩騰說：『這是劫灰（世界末日大火后的灰燼）』。
劉更生（劉向） 劉向，字子政，一名更生。十二歲時，跟隨父親任職，擔任輦郎。他進獻賦頌數十篇。漢成帝（前33年—前7年）時，擔任光祿大夫。因為趙飛燕、趙合德姐妹的所作所為，撰寫了《列女傳》。因為王氏的權力過於強大，撰寫了《洪範五行傳》。皇帝想要任用他為九卿，多次被王氏所阻撓。擔任列大夫三十多年。劉向曾經在天祿閣校書，青藜杖在夜間發出光芒，常常看到許多佛經。他所著的《列仙傳》中說：『我披閱檢查藏經，追尋太史所撰寫的《列仙圖》，從黃帝（約前2697年—前2599年）以下直到現在，得到仙道的有一百四十九人，其中七十四人見於佛經。』
曹子建（曹植） 曹植，字子建，是曹操的次子。十歲時就擅長寫作文章，能背誦詩書十餘萬字。邯鄲淳見到后，驚歎不已，稱他為天人。曹植每次讀佛經，都流連忘返，讚歎玩味，認為佛經是至高無上的道理之宗。他遊覽魚山時，聽到一種聲音非常特別，清揚哀婉，於是模仿這種聲音創作了梵唄。現在法事中所用的魚山梵唄，就是他遺留下來的作品。曹植在世時不太相信黃老之術，著有《辨道論》來表達自己的觀點，現在收錄在藏經中的《弘明集》中。
羊叔子（羊祜） 羊祜，字叔子，平陽（今山西臨汾）人。多次陞遷，擔任尚書、僕射。吳國的陸抗曾經稱讚他的德行和氣量，認為即使是樂毅、諸葛亮也不能超過他。羊祜五歲時，讓乳母在鄰居家李氏的桑樹下尋找金環。李氏驚訝地說：『這是我死去兒子丟失的東西。』這才知道李氏的兒子是羊祜的前身。晉武帝（265年—290年）時，羊祜擔任荊州都督，每天供養武當山寺廟。有人問他原因，羊祜說：『這是前世的緣分。』
【English Translation】 English version He was originally from Yanci (present-day Lingcheng District, Dezhou City, Shandong Province). During the reign of Emperor Wu of Han (141 BC - 87 BC), he submitted a memorial that pleased the emperor and was assigned to wait for imperial edicts at the Jinma Gate. At that time, there was Dongfang Shuo, known for his upright and bold advice, and celebrated for his wit and humor. In the third year of Yuanshou (120 BC), Emperor Wu of Han excavated Kunming Pool and found black ashes, which he asked Dongfang Shuo about. Dongfang Shuo said, 'You can ask the Hu (non-Han) Daoist monks from the Western Regions.' At that time, the Indian monk Kasyapa Matanga had arrived, so he was asked. Kasyapa Matanga said, 'These are the ashes of a kalpa (ashes from the great fire at the end of the world).'
Liu Gengsheng (Liu Xiang) Liu Xiang, courtesy name Zizheng, also known as Gengsheng. At the age of twelve, he followed his father to serve as a chariot attendant. He presented dozens of fu (rhapsodies) and eulogies. During the reign of Emperor Cheng of Han (33 BC - 7 BC), he served as Guanglu Dafu (Grand Master of Light). Because of the actions of Zhao Feiyan and Zhao Hede, he wrote 'Biographies of Exemplary Women'. Because the power of the Wang clan was too great, he wrote 'Hong Fan Wu Xing Zhuan' (Commentary on the Great Plan and the Five Elements). The emperor wanted to appoint him as one of the Nine Ministers, but he was repeatedly obstructed by the Wang clan. He served as a Lie Dafu (Grand Master) for more than thirty years. Liu Xiang once proofread books at Tianlu Pavilion, and the Qingli (green藜) staff emitted light at night, and he often saw many Buddhist scriptures. In his 'Biographies of Immortals', he said, 'I have perused and examined the Tripitaka, tracing the 'Illustrations of Immortals' compiled by the Grand Historian, from the Yellow Emperor (c. 2697 BC - 2599 BC) to the present, there are one hundred and forty-nine people who have attained immortality, of whom seventy-four are found in Buddhist scriptures.'
Cao Zijian (Cao Zhi) Cao Zhi, courtesy name Zijian, was the second son of Cao Cao. At the age of ten, he was skilled at writing and could recite more than one hundred thousand words of poetry and books. Handan Chun was amazed when he saw him and called him a celestial being. Every time Cao Zhi read Buddhist scriptures, he lingered and savored them, considering them the source of the supreme truth. When he visited Yushan (Fish Mountain), he heard a unique sound, clear and mournful, so he imitated this sound and created Buddhist chants. The Yushan chants used in Buddhist ceremonies today are his surviving works. Cao Zhi did not believe much in Huang-Lao (Yellow Emperor and Laozi) thought during his lifetime and wrote 'Bian Dao Lun' (Essay on Discriminating the Dao) to express his views, which is now included in the 'Hongming Ji' (Collection for the Propagation and Clarification of Buddhism) in the Tripitaka.
Yang Shuzi (Yang Hu) Yang Hu, courtesy name Shuzi, was from Pingyang (present-day Linfen, Shanxi). He was promoted several times, serving as Shangshu (Minister) and Pushe (Vice Director of the Department of State Affairs). Lu Kang of Wu once praised his virtue and magnanimity, believing that even Yue Yi and Zhuge Liang could not surpass him. When Yang Hu was five years old, he asked his wet nurse to look for a golden ring under the mulberry tree of the Li family next door. The Li family was surprised and said, 'This is what my deceased son lost.' Only then did they know that the son of the Li family was Yang Hu's previous life. During the reign of Emperor Wu of Jin (265 AD - 290 AD), Yang Hu served as the governor of Jingzhou and made daily offerings to the Wudang Mountain Temple. Someone asked him why, and Yang Hu said, 'This is a karmic connection from a previous life.'
多。賴造此寺故獲中濟。所以供養之情偏重於此。
王茂弘
王導。字茂弘。瑯玡人。官太傅。封始興公。僧人吉友游建康。善說梵唄。導見之曰。我輩人也。太尉庾亮。光祿周顗。廷尉桓彝。皆造門結納。名籍公卿間。吉友嘗對導解帶盤薄。尚書卞望之適至。友正容肅然。人問其故。對曰。王公風期鑒人。卞令范度格物。吾吾當以是應之耳。
劉真常
劉惔。字真常。沛人。少清遠。家貧晏如。王導深器之。累遷丹陽尹。時竺法深道徽高扇。譽播山東。惔常為其弟子。一日法深在簡文坐。惔問道人何以游朱門。深曰。君自見其朱門。貧道如游蓬戶。
陶士行
陶侃。字士行。鄱陽人。初為廣州刺史。有漁于海得文殊像。送寒溪寺。寺嘗經火而像屋無恙。其後侃武昌。使人迎之。十輩不能舉。既而叢力致之舟。舟輒沒。遂失其像。時謠曰。侃惟劍雄。像以神標。可以誠致。難以力招。及遠公創寺。心祈之。於是像泠然自至。
謝安石
謝安。字安石。陽夏人。少有時名。朝命敦逼皆不就。年四十餘始應命。出為征西司馬。太元中加太保。居東山。時與支遁許詢為山水之遊。嘗詔遁入禁中。講經多會宗遺文。為守文者所[怡-臺+(陋-(阿-可))]。安聞而嘆曰
【現代漢語翻譯】 現代漢語譯本： 多。因為捐資建造這座寺廟的緣故，獲得了中等的救濟。所以對於這座寺廟的供養之情就格外深重。
王茂弘（？-？)
王導（276-339），字茂弘，瑯琊人。官至太傅，封為始興公。僧人吉友遊歷建康（今江蘇南京），擅長唱誦梵唄。王導見到他說：『是我們這樣的人啊。』太尉庾亮、光祿周顗、廷尉桓彝，都到他家拜訪結交，名聲傳遍公卿之間。吉友曾經當著王導的面解開衣帶，姿態隨意。尚書卞望之恰好來到，吉友立刻變得容貌端正嚴肅。人們問他緣故，他回答說：『王公風度翩翩，善於識人，卞令行為有度，能匡正事物。我應當用不同的態度來應對他們。』
劉真常（？-？)
劉惔（tán）（312-347），字真常，沛國相縣（今安徽淮北）人。年少時清高曠達，即使家境貧寒也安然自得。王導非常器重他，多次陞遷至丹陽尹。當時竺法深（？-？）和道徽（？-？）聲名遠揚，名譽傳遍山東。劉惔常常做他們的弟子。一天，竺法深在簡文帝（司馬昱，320-372，東晉皇帝，371-372年在位）的座位旁，劉惔問道：『道人為何要出入豪門？』竺法深說：『是您自己看到的是豪門，貧道如同出入簡陋的門戶。』
陶士行（？-？)
陶侃（259-334），字士行，鄱陽人。起初擔任廣州刺史。有漁民在海里捕魚，得到一尊文殊菩薩像，送到寒溪寺。寺廟曾經遭遇火災，但是佛像和佛像所在的屋子卻安然無恙。後來陶侃鎮守武昌，派人去迎請佛像，十個人都不能舉起。於是增加人手合力搬運到船上，船卻沉沒了，最終失去了佛像。當時有歌謠說：『陶侃只有劍是英雄，佛像以神力為標誌。可以用誠心請到，難以用蠻力招來。』等到慧遠（334-416）法師建立寺廟時，心中祈禱，於是佛像悄然自己到來。
謝安石（？-？)
謝安（320-385），字安石，陽夏（今河南太康）人。年少時就有很高的名聲，朝廷多次徵召他，他都不應允。四十多歲才開始應命出仕，擔任征西司馬。太元（376-396，東晉孝武帝司馬曜的年號）年間，加官為太保。居住在東山時，常常與支遁（314-366）、許詢（301-372）一起遊山玩水。曾經皇帝下詔讓支遁進入皇宮，講解佛經，大多符合宗炳（375-443）和王微（？-415）的遺文，被拘泥於文字的人所輕視。謝安聽了感嘆道：
【English Translation】 English version: Much. Because of donating to build this temple, one obtained intermediate relief. Therefore, the feeling of offering to this temple is particularly strong.
Wang Maohong (Unknown)
Wang Dao (276-339), courtesy name Maohong, was from Langya. He held the official position of Grand Tutor and was enfeoffed as Duke of Shixing. The monk Jiyou traveled to Jiankang (present-day Nanjing, Jiangsu), and was skilled at chanting Sanskrit hymns. Wang Dao saw him and said, 'He is one of us.' The Grand Commandant Yu Liang, Guanglu Zhou Yi, and the Court Minister of Justice Huan Yi all visited his home to establish connections, and his reputation spread among the high officials. Jiyou once loosened his belt in front of Wang Dao, behaving casually. The Minister of the Imperial Secretariat Bian Wangzhi happened to arrive, and Jiyou immediately became dignified and solemn. People asked him the reason, and he replied, 'Lord Wang has a refined demeanor and is good at judging people, while Minister Bian has a standard of conduct and can rectify things. I should respond to them differently.'
Liu Zhenchang (Unknown)
Liu Tan (312-347), courtesy name Zhenchang, was from Pei. He was clear and detached in his youth, and remained content even in poverty. Wang Dao highly valued him, and he was repeatedly promoted to the position of Governor of Danyang. At that time, Zhu Fashen and Dao Hui were famous and their reputations spread throughout Shandong. Liu Tan often acted as their disciple. One day, when Zhu Fashen was at Emperor Jianwen's (Sima Yu, 320-372, Emperor of the Eastern Jin Dynasty, reigned 371-372) seat, Liu Tan asked, 'Why does a Daoist frequent the homes of the wealthy?' Zhu Fashen replied, 'It is you who see the wealthy homes; to this poor monk, it is like visiting humble dwellings.'
Tao Shixing (Unknown)
Tao Kan (259-334), courtesy name Shixing, was from Poyang. He initially served as the Governor of Guangzhou. A fisherman caught a Manjusri Bodhisattva statue in the sea and sent it to Hanxi Temple. The temple had once been destroyed by fire, but the statue and the building it was in remained unharmed. Later, when Tao Kan was stationed in Wuchang, he sent people to welcome the statue, but ten people could not lift it. So they increased the manpower and worked together to move it to the boat, but the boat sank, and the statue was lost. At that time, there was a folk song that said, 'Tao Kan is only a hero with his sword, the statue is marked by its divine power. It can be invited with sincerity, but it is difficult to summon with brute force.' When Master Huiyuan (334-416) founded the temple, he prayed in his heart, and then the statue quietly arrived by itself.
Xie Anshi (Unknown)
Xie An (320-385), courtesy name Anshi, was from Yangxia (present-day Taikang, Henan). He had a great reputation from a young age, and the court repeatedly summoned him, but he did not accept. He only began to serve at the age of forty, serving as the Sima of the Campaigning West. During the Taiyuan period (376-396, reign title of Emperor Xiaowu of the Eastern Jin Dynasty, Sima Yao), he was given the title of Grand Protector. When he lived in Dongshan, he often traveled to the mountains and rivers with Zhi Dun (314-366) and Xu Xun (301-372). Once, the emperor issued an edict for Zhi Dun to enter the palace and lecture on the scriptures, which mostly conformed to the posthumous works of Zong Bing (375-443) and Wang Wei (?-415), and was despised by those who adhered to the literal meaning. Xie An heard this and sighed:
。此九方[(栗-木+土)*ㄆ]之相馬。略玄黃而取神駿也。太和二年。遁辭闕還山。詔建沃州寺以居之。時安守吳興。以書抵遁曰。思君積日。計辰傾馳尤甚。知欲還剡自治。為之愴然。人生如寄耳。頃風流得意之事。殆為都盡。終日慼慼。惟遲君一來。以晤言消之。一日千載也。
王右軍
王羲之。字逸少。導從子。以骨鯁稱。起家秘書郎。后為右軍將軍會稽內史。咸康六年于廬山建歸宗寺。請西天達磨多羅居之。羲之在會稽。聞支遁名未之信。后遁還剡。羲之詣遁觀其風力。謂曰逍遙可得聞乎。遁作數千言。羲之遂披襟解帶留連不能已。
王武岡
王謐。字雅遠。官司徒。嘗與遠公書曰。身年四十而衰同耳順。遠答曰。古人不愛尺璧而重寸陰。觀其所存。似不在長年耳。檀越既履順而游性。乘佛理以御心。由此而推。復何羨于遐齡耶。人皆稱公善誘。
郗嘉賓
郗超。字嘉賓。山陽人。少有曠世之度。標誌慕佛。加好行檀。喜隱遁。聞拂衣者必為起屋具器用遺之。支道林每謂其造微之功足參正始。甚重之。為桓溫府掾。超問謝安曰。支遁所談何如嵇中散。安曰。嵇努力才得其半耳。又問何如殷浩。安曰。亹亹辨論。恐當抗衡超㧞淵源。殷有慚德。后與親舊書云。支公神
【現代漢語翻譯】 現代漢語譯本：這種九[(栗-木+土)*ㄆ]相馬的方法，是忽略馬的毛色，而著重於馬的神態和駿逸之處。太和二年（228年-234年），[某人]辭官回到山中，皇帝下詔建造沃州寺讓他居住。當時安[某人]擔任吳興太守，寫信給[某人]說：『思念您已經很久了，計算著時間，越發迫切。得知您要回到剡縣隱居，為此感到悵然。人生就像寄居一樣。近來風流得意的事情，幾乎都消失殆盡。整天憂愁，只盼望您能來一次，用晤談來消除這些憂愁。一日不見如隔千年啊。』
王右軍（王羲之）
王羲之，字逸少，是王導的堂侄，以剛正不阿著稱。起初擔任秘書郎，後來擔任右軍將軍、會稽內史。咸康六年（340年）在廬山建造歸宗寺，請西天達磨多羅居住。王羲之在會稽時，聽說支遁的名聲，但並不相信。後來支遁回到剡縣，王羲之去拜訪支遁，觀察他的風采和能力，問道：『逍遙的境界可以聽聞嗎？』支遁寫了幾千字的文章，王羲之於是敞開衣襟，解開腰帶，流連忘返。
王武岡（王謐）
王謐，字雅遠，官至司徒。曾經寫信給遠公（慧遠）說：『我年紀四十，但衰老得像六十歲的人一樣。』慧遠回答說：『古人不愛惜貴重的玉璧，而重視短暫的光陰。看他們所珍視的，似乎不在於長壽。您既然遵循自然規律而放縱天性，憑藉佛理來駕馭內心。由此推斷，又有什麼可羨慕長壽的呢？』人們都稱讚您善於引導他人。
郗嘉賓（郗超）
郗超，字嘉賓，山陽人。年輕時就有曠世的度量，立志仰慕佛法，並且喜歡行佈施，喜好隱居。聽說有隱居的人，必定為他建造房屋，準備器物用具贈送給他。支道林（支遁）常常說他探究精微的功力足以參與正始之音，非常看重他。擔任桓溫的府掾。郗超問謝安說：『支遁所談論的，比嵇康怎麼樣？』謝安說：『嵇康努力才能達到他的一半。』又問比殷浩怎麼樣？謝安說：『滔滔不絕地辯論，恐怕可以與他抗衡，郗超拔其淵源，殷浩有慚愧之色。』後來與親近的朋友寫信說：『支公神』
【English Translation】 English version: This method of judging horses, used by the nine [(栗-木+土)*ㄆ], disregards the color of the horse's coat and focuses on its spirit and swiftness. In the second year of the Taihe era (228-234 AD), [someone] resigned and returned to the mountains. The emperor ordered the construction of Wozhou Temple for him to reside in. At that time, An [someone] was the governor of Wuxing and wrote a letter to [someone] saying, 'I have been missing you for a long time, and the more I count the days, the more urgent it becomes. I am saddened to learn that you intend to return to Yan County to live in seclusion. Life is like lodging temporarily. Recently, the things that brought joy and success have almost disappeared. I am worried all day long, only hoping that you can come for a visit, so that we can dispel these worries through conversation. A day apart feels like a thousand years.'
Wang Youjun (Wang Xizhi)
Wang Xizhi, courtesy name Yishao, was Wang Dao's cousin and was known for his integrity. He initially served as a secretary and later as General of the Right Army and Governor of Kuaiji. In the sixth year of the Xiankang era (340 AD), he built Guizong Temple on Mount Lu and invited the Western Indian Damo Duoluo to reside there. When Wang Xizhi was in Kuaiji, he had heard of Zhi Dun's reputation but did not believe it. Later, when Zhi Dun returned to Yan County, Wang Xizhi visited Zhi Dun to observe his demeanor and abilities, and asked, 'Can the realm of carefree wandering be heard?' Zhi Dun wrote an essay of several thousand words, and Wang Xizhi then opened his robe, loosened his belt, and lingered, unable to leave.
Wang Wugang (Wang Mi)
Wang Mi, courtesy name Yayuan, held the official position of Minister of Education. He once wrote a letter to Yuan Gong (Huiyuan) saying, 'I am forty years old, but I am as frail as a sixty-year-old.' Huiyuan replied, 'The ancients did not cherish precious jade but valued fleeting time. Looking at what they treasured, it seems that it was not longevity. Since you follow the laws of nature and indulge your nature, and use Buddhist principles to govern your heart, what is there to envy about longevity?' People all praise you for being good at guiding others.
Xi Jiabin (Xi Chao)
Xi Chao, courtesy name Jiabin, was from Shanyang. He had extraordinary measure from a young age, aspired to admire Buddhism, and liked to practice charity and seclusion. Hearing of those who lived in seclusion, he would build houses for them and prepare utensils and equipment to give to them. Zhi Daolin (Zhi Dun) often said that his ability to explore the subtle was enough to participate in the Zhengshi sound, and he valued him very much. He served as an aide to Huan Wen. Xi Chao asked Xie An, 'How does Zhi Dun's discourse compare to Ji Kang?' Xie An said, 'Ji Kang can only achieve half of his ability with effort.' He also asked how he compared to Yin Hao. Xie An said, 'With eloquent debate, he may be able to compete with him, Xi Chao extracts its origin, and Yin Hao is ashamed.' Later, he wrote a letter to close friends saying, 'Zhi Gong's spirit'
理所通。玄挺獨悟。數百年來紹隆大法。令真理不絕。一人而已。超嘗著五戒文。已行五戒。更修歲月齋戒。迎中而食。既中之後。美味甘香一不得嘗。
王喬之
王喬之。瑯玡人。有唸佛三昧詩曰。妙用在茲。涉有覽無。神由昧徹。識以照粗。精微自引。因功本虛。泯彼三觀。思轉豪余。又曰。嘅自一生。夙之慧識。托崇淵人。庶藉冥力。思轉豪功。在深不測。至哉之念。注心西極。
殷中軍
殷浩。字深源。以佛經未了。遣人迓支公。支欲往。右軍曰。淵源思致淵富。故未易當。
袁彥伯
袁宏。字彥伯。陽夏人。自少有逸才。謝安輩甚重之。累官至東陽郡太守。所著詠史詩及東征等賦。為時盛傳。嘗著漢紀云。西域天竺有佛道焉。變化無所不入。故能通萬物而大濟群生。漢明帝感夢。乃遣使天竺問道。圖其像而還。有經數千卷。善為宏闊勝大之言。所求在一體之內。所明在視聽之外。俗士目之以為虛誕。然歸於玄微深遠。難得而測。故王公大臣視生死報應之際。莫不矍然而自失焉。
王坦之
王坦之。字文度。晉陽人。寧康中遷中書令。領丹陽尹。時桓溫移晉祚。坦之與謝安同心匡輔。卒安社稷。與支道林相友善。道林嘗造即色論曰。色之性也。不自有色。
【現代漢語翻譯】 現代漢語譯本： 理所當然地通達。玄挺獨自領悟。數百年來繼承和發揚大法，使真理不至於斷絕，只有他一人而已。超曾經寫過《五戒文》，已經奉行五戒，更加修行長期的齋戒，在中午時迎著陽光吃飯，中午之後，美味甘甜的食物一點也不品嚐。
王喬之（人名）
王喬之，瑯琊人，有唸佛三昧詩說：『妙用就在這裡，涉及有和無。精神由昏昧而變得明徹，意識用來照亮粗淺的事物。精微自然引導，因為功用本來是虛無的。泯滅那三觀，思慮變得豪放有餘。』又說：『感嘆自己一生，宿世就有慧識。寄託于高深的隱士，希望憑藉冥冥的力量。思慮變得豪放有功，深奧得難以測度。至高的念頭啊，專注在西方的極樂世界。』
殷中軍（官名）
殷浩，字深源，因為佛經沒有讀完，派人去迎接支遁（人名）。支遁想要去，謝安（官名）說：『殷浩的思慮淵博豐富，所以不容易應付。』
袁彥伯（人名）
袁宏，字彥伯，陽夏人，從小就有超逸的才華，謝安等人非常器重他。多次陞官至東陽郡太守。所著的詠史詩和《東征賦》等，在當時廣為流傳。曾經著《漢紀》說：『西域天竺有佛道，變化無所不能，所以能夠通達萬物而大大救濟眾生。漢明帝（劉莊，28-75）（公元57-75年）感於夢，於是派遣使者去天竺問道，畫了佛像回來，有經書數千卷，善於宏大勝妙的言論，所求在於一體之內，所闡明在於視聽之外。世俗之人認為這是虛妄荒誕的，然而歸根結底是玄妙深遠，難以測度。所以王公大臣在面對生死報應的時候，沒有不驚慌失措的。』
王坦之（人名）
王坦之，字文度，晉陽人。寧康（晉孝武帝司馬曜年號，373-375）（公元373-375年）年間升任中書令，兼領丹陽尹。當時桓溫想要篡奪晉朝的皇位，王坦之與謝安同心協力匡扶，最終安定了國家。與支道林（人名）關係友好。支道林曾經提出『即色論』說：『色的本性，不是自身具有色。』
【English Translation】 English version: Naturally, he understood thoroughly. Xuan Ting comprehended it alone. For hundreds of years, he carried on and promoted the great Dharma, ensuring that the truth would not be cut off; he was the only one. Chao once wrote the 'Five Precepts Essay,' and had already practiced the five precepts, further cultivating long-term fasting, eating facing the sun at noon, and after noon, not tasting any delicious or sweet food.
Wang Qiao Zhi (person's name)
Wang Qiao Zhi, a native of Langya, had a Samadhi poem on mindfulness of the Buddha, saying: 'The wonderful function is here, involving existence and non-existence. The spirit changes from darkness to clarity, and consciousness is used to illuminate coarse things. The subtle naturally guides, because the function is originally empty. Annihilate the three contemplations, and thoughts become unrestrained and abundant.' He also said: 'Sighing at one's own life, one has wisdom from past lives. Entrusting oneself to a profound hermit, hoping to rely on the power of the unseen. Thoughts become unrestrained and meritorious, profound and immeasurable. Oh, supreme thought, focus on the Western Pure Land.'
Yin Zhong Jun (official title)
Yin Hao, courtesy name Shenyuan, because he had not finished reading the Buddhist scriptures, sent someone to welcome Zhi Dun (person's name). Zhi Dun wanted to go, but Xie An (official title) said: 'Yin Hao's thoughts are profound and rich, so he is not easy to deal with.'
Yuan Yan Bo (person's name)
Yuan Hong, courtesy name Yanbo, a native of Yangxia, had outstanding talent from a young age, and Xie An and others valued him very much. He rose through the ranks to become the governor of Dongyang Commandery. His historical poems and 'Eastern Expedition Rhapsody' were widely circulated at the time. He once wrote in the 'Annals of the Han Dynasty' saying: 'In the Western Regions of Tianzhu (India) there is the Buddhist path, whose transformations are all-pervasive, so it can understand all things and greatly save all beings. Emperor Ming of Han (Liu Zhuang, 28-75) (57-75 AD) was moved by a dream, so he sent envoys to Tianzhu to inquire about the Dao, and drew images of the Buddha to bring back, along with several thousand volumes of scriptures, skilled in grand and wonderful words, seeking within the one body, and clarifying beyond sight and hearing. Worldly people consider this to be false and absurd, but ultimately it is mysterious and profound, difficult to measure. Therefore, when facing the matter of life, death, and retribution, princes and ministers are all alarmed and at a loss.'
Wang Tan Zhi (person's name)
Wang Tan Zhi, courtesy name Wendu, a native of Jinyang. During the Ningkang period (Emperor Xiaowu of Jin, Sima Yao's reign, 373-375) (373-375 AD), he was promoted to Zhongshuling (Secretary General) and concurrently served as Danyang Yin (Governor of Danyang). At that time, Huan Wen wanted to usurp the throne of the Jin Dynasty, Wang Tan Zhi and Xie An worked together to support the dynasty, and ultimately stabilized the country. He was friendly with Zhi Daolin (person's name). Zhi Daolin once proposed the 'Theory of Immediate Form,' saying: 'The nature of form is not self-existent.'
色不自有。雖色而空。故曰色即為空。色復異空。論成以示坦之。坦之都無言。支曰默而識之乎。曰既無文殊。誰能見賞。
何次道
何充。字次道。廬江潛人。風韻閑雅。少以文義見稱。王導與庾亮並言于成帝曰。何充器局方概有萬夫之望。臣死之日愿引充內侍。則社稷無虞矣。及導卒。遂參錄尚書事。推能用功。不樹私恩。世甚重之。充性喜釋氏。時庾冰以元舅輔政。奏沙門應盡禮王者。充等議不應致拜。乃上奏曰。武皇以盛明革命。明帝以聰聖玄覽。豈此時沙門不易屈膝。顧以不變其修善之法。所以通天下之志也。疏三上。冰議遂寢。
何幼則
何準。字幼則。充之弟。高尚寡慾。州府交辟不就。初充為驃騎將軍。勸令仕。準曰。第五之名。何減驃騎。充居宰輔。權傾一時。而準散帶衡門。不及人事。惟焚香誦經而已。其女為穆皇后。
謝仁祖
謝尚。字仁祖。鯤之子。仕晉為鎮西將軍。尚嘗夢其父曰。西南有氣至。當者必死。汝宜建塔造寺可禳之。若未暇。可於杖頭刻作塔形。見有氣來可擬之。尚寤遂刻小塔于杖頭。後果有異氣自天而下。直衝尚家。尚以杖頭指之。氣即回散。闔門獲全。尚于永和四年舍宅造寺。名莊嚴。
羅君章
羅含。字君章。耒陽人
【現代漢語翻譯】 現代漢語譯本 『色』（Rūpa，物質）本身並不具有獨立存在的性質。雖然是『色』，但其本質是『空』（Śūnyatā，空性）。所以說『色即是空』。『色』與『空』又是相互區別的。有人將這個論點寫成文章給坦之看，坦之沒有說話。支遁說：『他是默默地領會了嗎？』那人說：『既然沒有文殊菩薩（Mañjuśrī，智慧的象徵），誰能真正欣賞這個論點呢？』
何次道
何充（Hé Chōng），字次道，廬江潛縣人。風度優雅，年輕時就以文采和義理聞名。王導（Wáng Dǎo）和庾亮（Yǔ Liàng）一起向晉成帝（326-342）進言說：『何充的器量和見識，有萬人敬仰的潛力。臣等死後，希望皇上能讓何充擔任內侍，這樣國家社稷就沒有危險了。』等到王導去世，何充於是參與錄尚書事。他推舉賢能，任用有功之人，不培植私人恩惠，世人非常敬重他。何充生性喜歡佛教。當時庾冰（Yǔ Bīng）以元舅的身份輔佐朝政，上奏說沙門（Śrāmaṇa，出家修道者）應該向君王行禮。何充等人商議認為不應該行跪拜之禮，於是上奏說：『晉武帝（266-290）以聖明的姿態變革舊制，晉明帝（323-325）以聰慧的眼光洞察一切，難道這個時候的沙門不應該屈膝嗎？考慮到不改變他們修善的方法，所以才通達天下的意願。』奏疏上了三次，庾冰的提議最終被擱置。
何幼則
何準（Hé Zhǔn），字幼則，是何充的弟弟。他品德高尚，清心寡慾，州府多次徵召他做官，他都沒有接受。當初何充擔任驃騎將軍，勸他出仕，何準說：『第五倫（Dì Wǔ Lún，東漢名士）的名聲，難道比驃騎將軍差嗎？』何充身居宰輔之位，權勢傾一時，而何準卻穿著寬鬆的衣服，隱居在簡陋的家門前，不參與任何世事，只是焚香誦經而已。他的女兒是穆皇后。
謝仁祖
謝尚（Xiè Shàng），字仁祖，是謝鯤（Xiè Kūn）的兒子。在晉朝做官，擔任鎮西將軍。謝尚曾經夢見他的父親說：『西南方有不祥之氣到來，遇到它的人必定會死。你應該建造佛塔和寺廟來禳解它。如果沒時間，可以在手杖頭上刻上塔的形狀，看到有不祥之氣來的時候可以用它來抵擋。』謝尚醒來后，就在手杖頭上刻了一個小塔。後來果然有奇異之氣從天而降，直接衝向謝尚的家。謝尚用手杖頭上的小塔指著它，那股氣立刻回散，全家得以保全。謝尚在永和四年（348）捨棄自己的住宅建造寺廟，命名為莊嚴寺。
羅君章
羅含（Luó Hán），字君章，耒陽人。
【English Translation】 English version 『Rūpa』 (Form, matter) does not possess inherent existence. Although it is 『Rūpa』, its essence is 『Śūnyatā』 (Emptiness). Therefore, it is said that 『Form is Emptiness』. 『Form』 is also distinct from 『Emptiness』. Someone wrote an essay on this point and showed it to Tan Zhi, who remained silent. Zhi Dun said, 『Did he understand it in silence?』 The person said, 『Since there is no Mañjuśrī (Bodhisattva of Wisdom), who can truly appreciate this argument?』
He Cidao
He Chong, courtesy name Cidao, was from Qian County, Lujiang. He was elegant and refined, and known for his literary talent and understanding of principles from a young age. Wang Dao and Yu Liang jointly said to Emperor Cheng of Jin (326-342): 『He Chong's capacity and vision have the potential to be admired by ten thousand people. On the day of our death, we hope that Your Majesty can appoint He Chong as an inner attendant, so that the country will be safe.』 When Wang Dao died, He Chong then participated in recording the affairs of the Ministry. He promoted the capable and employed those with merit, without cultivating private favors, and was greatly respected by the world. He Chong was fond of Buddhism. At that time, Yu Bing, as the emperor's maternal uncle, assisted in the government and奏上奏 that Śrāmaṇas (monastics) should pay respects to the monarch. He Chong and others discussed that they should not kneel and bow, so they奏上奏: 『Emperor Wu of Jin (266-290) reformed the old system with his great wisdom, and Emperor Ming of Jin (323-325) discerned everything with his intelligent insight. Shouldn't the Śrāmaṇas at this time kneel? Considering that their method of cultivating goodness should not be changed, so it is to fulfill the will of the world.』 The memorial was submitted three times, and Yu Bing's proposal was eventually shelved.
He Youze
He Zhun, courtesy name Youze, was He Chong's younger brother. He was noble and had few desires. The state and local governments repeatedly summoned him to office, but he did not accept. Initially, when He Chong served as General of the Vanguard Cavalry, he persuaded him to take office. He Zhun said, 『Is the reputation of Di Wu Lun (a famous scholar of the Eastern Han Dynasty) inferior to that of the General of the Vanguard Cavalry?』 He Chong was in the position of prime minister, and his power was overwhelming for a time, but He Zhun wore loose clothes, lived in seclusion in front of his simple home, and did not participate in any worldly affairs, only burning incense and chanting scriptures. His daughter was Empress Mu.
Xie Renzu
Xie Shang, courtesy name Renzu, was the son of Xie Kun. He served as General Who Pacifies the West in the Jin Dynasty. Xie Shang once dreamed that his father said: 『An ominous aura will come from the southwest, and those who encounter it will surely die. You should build pagodas and temples to ward it off. If you don't have time, you can carve the shape of a pagoda on the head of your staff, and when you see an ominous aura coming, you can use it to resist it.』 When Xie Shang woke up, he carved a small pagoda on the head of his staff. Later, an unusual aura descended from the sky and rushed directly towards Xie Shang's house. Xie Shang pointed at it with the small pagoda on the head of his staff, and the aura immediately dispersed, and the whole family was saved. In the fourth year of Yonghe (348), Xie Shang gave up his residence to build a temple, named Zhuangyan Temple.
Luo Junzhang
Luo Han, courtesy name Junzhang, was from Leiyang.
。少時嘗晝臥。夢一鳥文彩異常飛入其口。自此藻思日新。仕為江夏從事。太守謝尚曰。可謂湘中之琳瑯。讀書好佛。著更生論曰。世皆悲合之必離。而莫慰離之必合。皆知聚之必散。而莫識散之必聚。今談者徒云。向我非今我。而不知今我即昔我耳。達觀者以死生為寤寐。誠哉是言。
孫興公
孫綽。字興公。與高陽許詢俱有高尚之志。初隱會稽。放情山水。作遂初賦以見志。支道林問綽曰。君何如許。答曰。高情遠志。弟子早已服膺。然一詠一吟。許將生面。嘗作天臺賦示友人范榮期曰。卿試擲地。當作金石聲。每至佳句。輒云應是我輩語。哀帝時為著作郎。撰喻道論左袒佛氏。內典中諸所撰述。俱見弘明等集。史臣稱綽。有匪躬之節。不徒文雅而已。
許玄度
許詢。字玄度。高陽人。魏中領軍允曾孫也。澡心學佛。江左諸公卿翕然仰慕。簡文帝高其風。每月夜必造焉。清言妙理。至其亹亹。簡文不覺前席。劉真長為時譚宗。與詢結清言友。每謂人曰。清風朗月。何嘗不思玄度。與支遁講維摩經。詢發一難。眾謂遁不能通。遁通一義。眾謂詢無以難。詢嘗以會稽永興居為崇化寺。建塔四層。
王簡棲
王巾。字簡棲。瑯玡人。有學業。為齊錄事參軍。作頭陀寺碑。文精理
【現代漢語翻譯】 現代漢語譯本：他年輕時曾經白天睡覺，夢見一隻羽毛色彩奇異的鳥飛入他的口中。從此以後，他的文思日益精進。後來擔任江夏郡的從事。太守謝尚說：『真可以稱得上是湘中的美玉。』他喜歡讀書，信奉佛教，著有《更生論》，其中寫道：『世人都為相合的必然分離而悲傷，卻不寬慰分離的必然相合；都知道相聚的必然離散，卻不認識離散的必然相聚。現在談論的人只是說，『從前的我不是現在的我』，卻不知道現在的我就是從前的我啊。』通達的人把生死看作是睡醒和做夢，這話真是對啊。
孫興公
孫綽（Sun Chuo），字興公。與高陽的許詢（Xu Xun）都具有高尚的志向。起初隱居在會稽，放縱情懷于山水之間，作《遂初賦》來表達志向。支道林問孫綽說：『你和許詢相比如何？』孫綽回答說：『高尚的情操和遠大的志向，我早就心悅誠服。然而在一詠一吟之間，許詢將會展現出新的面貌。』他曾經作《天臺賦》給友人范榮期看，說：『你試著把它扔在地上，應當發出金石之聲。』每當寫到佳句時，總是說『這應當是我們這些人說的話。』哀帝（哀帝，公元前27年-公元前1年）時擔任著作郎，撰寫《喻道論》，袒護佛教。內典中的各種著作，都可以在《弘明集》等書中看到。史官稱讚孫綽，具有不顧自身安危的節操，不僅僅是文采風流而已。
許玄度
許詢（Xu Xun），字玄度，高陽人，魏中領軍許允（Xu Yun）的曾孫。他洗滌心靈，學習佛法，江左的各位公卿都非常仰慕他。簡文帝（簡文帝）器重他的風度，每月夜晚必定前往拜訪。他清談玄妙的道理，非常懇切，簡文帝不知不覺地靠近座位。劉真長是當時清談的宗師，與許詢結為清談之友，常常對人說：『清風朗月，我何嘗不思念玄度。』他與支遁一起講解《維摩經》（Vimalakirti Sutra），許詢提出一個難題，眾人都認為支遁不能解答。支遁解釋了一個義理，眾人都認為許詢無法再提出難題。許詢曾經把會稽的永興居改為崇化寺，建造了四層高的佛塔。
王簡棲
王巾（Wang Jin），字簡棲，瑯玡人，有學問。擔任齊的錄事參軍，作《頭陀寺碑》，文辭精妙，義理深刻。
【English Translation】 English version: In his youth, he once slept during the day and dreamed that a bird with extraordinary colorful feathers flew into his mouth. From then on, his literary talent improved day by day. Later, he served as an official in Jiangxia Prefecture. The governor Xie Shang said, 'He can be called a gem from Xiangzhong.' He loved reading and believed in Buddhism, writing the 'On Regeneration,' which stated: 'The world is saddened by the inevitable separation of union, but does not comfort the inevitable union of separation; all know the inevitable scattering of gathering, but do not recognize the inevitable gathering of scattering. Those who talk about it now only say, 'The former me is not the current me,' but they do not know that the current me is the former me.' Those who are enlightened see life and death as waking and dreaming; these words are indeed true.
Sun Xinggong
Sun Chuo (Sun Chuo), courtesy name Xinggong, and Xu Xun (Xu Xun) of Gaoyang both had lofty aspirations. Initially, he lived in seclusion in Kuaiji, indulging his feelings in the mountains and rivers, and wrote 'Fu on Expressing My Initial Aspirations' to express his ambitions. Zhi Daolin asked Sun Chuo, 'How do you compare to Xu Xun?' Sun Chuo replied, 'I have long admired his noble character and lofty aspirations. However, in poetry and prose, Xu Xun will show a new face.' He once showed his 'Fu on Mount Tiantai' to his friend Fan Rongqi, saying, 'Try throwing it on the ground; it should make the sound of metal and stone.' Whenever he wrote a good line, he would always say, 'This should be the kind of thing people like us say.' During the reign of Emperor Ai (Emperor Ai, 27 BC - 1 BC) of the Han Dynasty, he served as a scribe and wrote 'Treatise on the Parable of the Dao,' siding with Buddhism. His various writings in the Buddhist scriptures can be found in collections such as the 'Hongming Ji.' The historian praised Sun Chuo for having integrity that disregarded personal safety and was not merely elegant in writing.
Xu Xuandu
Xu Xun (Xu Xun), courtesy name Xuandu, was from Gaoyang and the great-grandson of Xu Yun (Xu Yun), the Central Army Commander of the Wei Dynasty. He cleansed his mind and studied Buddhism, and the nobles and ministers of Jiangzuo all admired him. Emperor Jianwen (Emperor Jianwen) valued his demeanor, and he would visit him every night. He spoke eloquently about profound principles, and Emperor Jianwen would unconsciously move his seat closer. Liu Zhenchang was the master of pure conversation at the time and formed a friendship of pure conversation with Xu Xun, often saying to people, 'In the clear breeze and bright moon, how can I not think of Xuandu?' He and Zhi Dun lectured on the Vimalakirti Sutra (Vimalakirti Sutra). Xu Xun raised a difficult question, and everyone thought that Zhi Dun could not answer it. Zhi Dun explained a principle, and everyone thought that Xu Xun could not raise any more difficult questions. Xu Xun once converted Yongxing Residence in Kuaiji into Chonghua Temple and built a four-story pagoda.
Wang Jianqi
Wang Jin (Wang Jin), courtesy name Jianqi, was from Langya and had learning. He served as a recording secretary in the Qi Dynasty and wrote the 'Stele of Toutuo Temple,' which was exquisite in its writing and profound in its principles.
造。
王茍子
王修。字茍子。僧意在瓦官寺中。茍子與共語。使其唱理。意謂王曰。聖人有情否。王曰無。曰聖人如柱耶。王曰如壽算。雖無情運之者有情。僧意曰。誰運聖人耶。
習彥威
習鑿齒。字彥威。襄陽人。少有志氣。博學洽聞。以文章著稱。著晉漢春秋凡五十四卷。晉桓溫闢為從事。累遷別駕。時有沙門釋道安。俊辯有高才。比至荊州。與習相見。道安曰彌天釋道安。習曰四海習鑿齒。時人以為佳對。習嘗與道安書曰。承應真履正。明白內融。慈訓兼照。道俗齊蔭。宗虛者悟無常之旨。存有者達外身之權。若慶雲東徂。摩尼回耀。雨甘露于豐草。植旃檀于江湄。庶如來之教復崇於今日。玄波逸響。重蕩濯於一代矣。
戴安道
戴逵。字安道。譙郡人。性高潔。武陵王晞聞其善鼓琴。遣人召之。逵對使者破琴曰。戴安道不能為王門伶人。王子猷過訪。至雪夜乘舟。孝武時累徴不就。嘗欲造無量壽佛。積思三年。刻雕方就。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。
宗少文
宗炳。字少文。好山水。愛遠遊。西陟荊巫。南登衡岳。慨焉有尚平之志。因疾還江陵。嘆曰名山恐難遍睹。惟當澄懷觀道。臥以游之。凡
【現代漢語翻譯】 現代漢語譯本 王茍子
王修，字茍子。僧意在瓦官寺中，茍子與他交談，讓他闡述義理。僧意問王修：『聖人有情感嗎？』王修回答：『沒有。』僧意又問：『聖人就像柱子一樣嗎？』王修回答：『像壽命一樣，雖然沒有情感，但運作它的是有情感的。』僧意說：『是誰在運作聖人呢？』
習彥威
習鑿齒，字彥威，襄陽人。年少時就有志向和氣節，博學多聞，以文章著稱。著有《晉漢春秋》共五十四卷。晉朝桓溫徵召他為從事，多次陞遷至別駕。當時有沙門釋道安（含義：東晉時期著名高僧），才思敏捷，很有才華，來到荊州后，與習鑿齒相見。道安說：『彌天釋道安。』習鑿齒說：『四海習鑿齒。』當時的人認為這是絕妙的對聯。習鑿齒曾經寫信給道安說：『承蒙您應天之真，履行正道，明白通達內心，慈悲的教誨兼顧，道俗之人共同蒙受恩澤。崇尚虛無的人領悟無常的旨意，儲存有形的人通達外身的作用。就像慶雲向東飄移，摩尼寶珠迴旋閃耀，在豐美的草地上降下甘露，在江邊種植旃檀。希望如來（含義：佛陀的稱號）的教義在今天能夠再次興盛，玄妙的波濤和響聲，重新滌盪整個時代。』
戴安道
戴逵，字安道，譙郡人。天性高潔。武陵王司馬晞聽說他擅長彈琴，派人召見他。戴逵對著使者摔破琴說：『戴安道不能做王府的樂人。』王子猷（含義：東晉名士，王羲之之子）曾經拜訪他，在雪夜乘船前往。孝武帝（司馬曜，372-396）時期多次徵召他，他都沒有應允。曾經想要塑造無量壽佛（含義：阿彌陀佛），經過三年時間的構思，雕刻才完成，迎請到山陰靈寶寺。郗超（含義：東晉大臣，王猛好友）見到後向佛像作禮，手撮香，香菸猛烈升騰，直達雲霄。眾人都讚歎他的神奇。
宗少文
宗炳，字少文。喜愛山水，喜歡遠遊。西邊登上荊山、巫山，南邊登上衡山。感慨自己有許由、巢父那樣隱居的志向。因為生病返回江陵，嘆息說：『名山恐怕難以全部遊覽，只有澄凈心懷，觀察道義，躺著來遊覽它們了。』凡是
【English Translation】 English version Wang Gouzi
Wang Xiu, styled Gouzi. Monk Yi was in the Waguan Temple. Gouzi spoke with him, asking him to expound on principles. Yi asked Wang: 'Do sages have emotions?' Wang replied, 'No.' Yi then asked, 'Are sages like pillars?' Wang replied, 'Like longevity. Although without emotion, those who operate them have emotion.' Monk Yi said, 'Who operates the sages?'
Xi Yanwei
Xi Zaochi, styled Yanwei, was a native of Xiangyang. He had ambition and integrity from a young age, was learned and well-informed, and was known for his writing. He wrote the 'Annals of Jin and Han,' totaling fifty-four volumes. Huan Wen of the Jin Dynasty recruited him as an attendant and repeatedly promoted him to be a chief clerk. At that time, there was a Shramana named Shi Dao'an (meaning: a famous eminent monk in the Eastern Jin Dynasty), who was quick-witted and highly talented. When he arrived in Jingzhou, he met with Xi Zaochi. Dao'an said, 'Mitian Shi Dao'an.' Xi said, 'The Four Seas Xi Zaochi.' People at the time considered this an excellent couplet. Xi once wrote a letter to Dao'an, saying: 'I admire that you respond to the truth and practice the right path, understand and penetrate the inner self, and your compassionate teachings encompass and benefit both the monastic and lay communities. Those who uphold emptiness realize the meaning of impermanence, and those who preserve existence understand the function of the external body. It is like auspicious clouds moving eastward, and the Mani jewel shining back. You rain sweet dew on lush grass and plant sandalwood on the riverbanks. I hope that the teachings of Tathagata (meaning: an epithet of the Buddha) will flourish again today, and the profound waves and echoes will re-cleanse an entire era.'
Dai Andao
Dai Kui, styled Andao, was a native of Qiao Commandery. He was naturally noble and pure. Sima Xi, the Prince of Wuling, heard that he was skilled at playing the qin (a Chinese zither) and sent someone to summon him. Dai Kui broke the qin in front of the messenger, saying, 'Dai Andao cannot be a musician for the Prince's household.' Wang Ziyou (meaning: a famous figure in the Eastern Jin Dynasty, son of Wang Xizhi) once visited him, traveling by boat on a snowy night. Emperor Xiaowu (Sima Yao, 372-396) repeatedly summoned him, but he did not accept. He once wanted to create Amitabha Buddha (meaning: the Buddha of Infinite Light), and after three years of contemplation, the carving was completed and welcomed to the Lingbao Temple in Shanyin. When Xi Chao (meaning: an important minister in the Eastern Jin Dynasty, friend of Wang Meng) saw it, he paid homage to the Buddha statue, took incense in his hand, and the smoke rose vigorously, reaching the clouds. Everyone praised its divine wonder.
Zong Shaowen
Zong Bing, styled Shaowen. He loved mountains and rivers and enjoyed traveling far. He ascended Mount Jing and Mount Wu in the west, and Mount Heng in the south. He lamented that he had the ambition of Xu You and Chao Fu to live in seclusion. Because of illness, he returned to Jiangling and sighed, 'I am afraid it will be difficult to see all the famous mountains, so I can only purify my mind, observe the Dao, and travel them while lying down.' All
所游履。圖之於室。每謂人曰。撫琴動操。欲令眾山皆響。劉𥙿領荊州。闢為主簿。答曰。吾棲丘飲谷三十年矣。豈可作王門折腰吏耶。乃入廬山築室。專修業。嘗著明佛論。
張萊民
張野。字萊民。居潯陽柴桑。與陶淵明有婚姻之契。學兼華梵。累徴不就。庾悅以其貧。徴為散騎常侍。笑曰。古人以容膝為安。屈志就祿。非吾志也。乃入廬山。依遠公研味釋典。
陶靖節
陶潛。字淵明。一字元亮。為彭澤令。之官八十日即解印去。賦歸去來辭。及宋受禪居柴桑。門前植五株柳。因以五柳自號焉。閑靜寡言。不慕榮利。好讀書。不求甚解。開卷有得。便欣然忘食。見樹木交蔭。時鳥變聲。亦復欣然有喜。常往來廬山。使一門生二兒舁以行。時遠公為西方之社。以書招淵明。淵明曰。若許我飲即往。許之。遂造焉。嘗著搜神記。多載佛之靈驗。
劉遺民
劉程之。字仲思。彭城人。少孤。事母以孝聞。才操自負。不委氣於時俗。雖寒餓在己。威福目前。其意湛如也。司徒王謐。丞相柏玄。侍中謝琨。大尉劉𥙿。后先引薦。程之力辭。乃之匡山托于遠公。遠曰。官祿巍巍。何以不為。程之曰。君臣相疑。疣贅相虧。普室無磐石之固。物情有疊卵之危。吾何為哉。遠然其說。深加
【現代漢語翻譯】 現代漢語譯本：他遊歷過的地方，都畫在屋子裡。他常對人說：『彈琴奏樂，要讓眾山都回響。』劉毅（劉𥙿）任荊州刺史時，徵召他做主簿，他回答說：『我隱居山林，喝泉水吃野果已經三十年了，怎麼能做王公貴族門下彎腰低頭的官吏呢？』於是進入廬山築室，專心修行。曾著有《明佛論》。
張萊民
張野，字萊民，居住在潯陽柴桑。與陶淵明有姻親關係。學識兼通華夏和佛家的經典。多次被徵召都不應允。庾悅因為他貧困，徵召他為散騎常侍，他笑著說：『古人認為能容下膝蓋的地方就足夠安身了，委屈自己的志向去求取俸祿，不是我的志向。』於是進入廬山，依附慧遠大師研究佛經。
陶靖節
陶潛，字淵明，一字元亮，擔任彭澤縣令。上任八十天就辭官離去，寫了《歸去來兮辭》。到劉宋（420-479）取代東晉時，隱居在柴桑，門前種了五棵柳樹，因此用『五柳』作為自己的別號。他性情恬靜，很少說話，不羨慕榮華利祿，喜歡讀書，不求完全理解，只要打開書卷有所領悟，便高興得忘記了吃飯。看到樹木交相掩映，時令鳥兒變換鳴叫，也會感到欣然喜悅。他經常往來於廬山，讓一個門生和兩個兒子抬著他行走。當時慧遠大師組織西方蓮社，寫信邀請陶淵明。陶淵明說：『如果允許我喝酒，我就去。』慧遠答應了他，於是陶淵明就去了。他曾經著有《搜神記》，其中多記載了佛的靈驗事蹟。
劉遺民
劉程之，字仲思，彭城人。年少時成了孤兒，侍奉母親以孝順聞名。他自負才華和操守，不向世俗低頭。即使自己忍受寒冷和飢餓，面對眼前的權勢和恩惠，他的心意依然平靜如水。司徒王謐、丞相柏玄、侍中謝琨、大尉劉毅（劉𥙿）先後推薦他，劉程之都堅決推辭。於是前往匡山，依附於慧遠大師。慧遠問：『官位俸祿如此顯赫，為什麼不去追求呢？』劉程之回答說：『君臣之間互相猜疑，就像身上的贅肉互相損害，整個國家沒有磐石般的穩固，百姓的處境如同堆疊的雞蛋一樣危險，我為什麼要去做官呢？』慧遠認為他的話很有道理，對他更加器重。
【English Translation】 English version: He would paint the places he had visited in his room. He often said to people, 'Playing the qin and making music, I want to make all the mountains echo.' When Liu Yi (劉𥙿) was the governor of Jingzhou, he recruited him as a registrar, but he replied, 'I have lived in the hills and drank from the valleys for thirty years. How can I be a bowing official in the house of a king?' So he entered Mount Lu and built a house to focus on cultivation. He once wrote 'On Clarifying Buddhism'.
Zhang Laimin
Zhang Ye, styled Laimin, lived in Chaisang, Xunyang. He had a marital connection with Tao Yuanming. He was learned in both Chinese and Buddhist classics. He repeatedly declined invitations to serve in the government. Yu Yue, seeing his poverty, invited him to be a Regular Attendant, but he laughed and said, 'The ancients considered enough space to accommodate their knees as sufficient for comfort. To compromise one's principles for the sake of emolument is not my ambition.' So he entered Mount Lu and relied on Master Huiyuan to study the Buddhist scriptures.
Tao Jingjie
Tao Qian, styled Yuanming, also known as Yuanliang, served as the magistrate of Pengze County. After eighty days in office, he resigned and wrote 'The Return'. When the Song dynasty (420-479) replaced the Jin dynasty, he lived in seclusion in Chaisang, planting five willow trees in front of his door, hence the pseudonym 'Five Willows'. He was quiet and reserved, not coveting fame or wealth, fond of reading, not seeking complete understanding, but delighted when he gained insight from opening a book, and would forget to eat. Seeing the trees intertwined and the seasonal birds changing their songs, he would also be delighted. He often traveled to Mount Lu, carried by a servant and his two sons. At that time, Master Huiyuan organized the White Lotus Society and invited Tao Yuanming in a letter. Tao Yuanming said, 'If you allow me to drink, I will go.' Huiyuan agreed, so Tao Yuanming went. He once wrote 'Records of Spirits', which contains many accounts of the miraculous efficacy of Buddhism.
Liu Yimin
Liu Chengzhi, styled Zhongsi, was from Pengcheng. He became an orphan at a young age and was known for his filial piety to his mother. He was confident in his talent and integrity, not yielding to worldly customs. Even if he suffered from cold and hunger, his mind remained as clear as water in the face of power and favor. Sima Wang Mi, Prime Minister Bai Xuan, Attendant Xie Kun, and Grand Commandant Liu Yi (劉𥙿) successively recommended him, but Liu Chengzhi firmly declined. So he went to Mount Kuang and relied on Master Huiyuan. Huiyuan asked, 'Official positions and emoluments are so prominent, why not pursue them?' Liu Chengzhi replied, 'The ruler and his ministers suspect each other, like tumors harming each other. The whole country does not have the stability of a bedrock, and the people's situation is as dangerous as stacked eggs. Why should I become an official?' Huiyuan thought his words were very reasonable and valued him even more.
器厚。太尉亦以其志不可屈。與群公議遺民之號旌焉。居山十五年。修唸佛三昧。嘗于定中見佛光照地。作黃金色。又有摩頂授衣之異。若遺民者。真可謂妙觀大儀。啟心真照。飄靈衣於八極。沉香風以窮年。于遠公之誓辭。庶幾無負矣。蓮社與盟凡一百二十三人。
周續之
周續之。字通祖。雁門人。年十二。受業于范𡩋。通五經五緯。號十經。世稱為顏子。既而入廬山。事沙門慧遠。布衣蔬食。終身不娶。與劉遺民陶靖節。號潯陽三隱。
謝康樂
謝靈運。玄之孫。家于上虞。少好學。博覽群藉。文章稱江左第一。仕宋為永嘉太守。襲祖父封爵。故世稱康樂。靈運負才傲世。至廬山見遠公。肅然心服。即寺筑臺。譯涅槃經三十六卷。嘗撰佛贊曰。惟此大覺。因心則靈。垢盡智照。數極慧明。三達非我。一援群生。理粗心行。道絕形聲。菩薩贊曰。若人仰宗。發性遺慮。以定養慧。和理斯附。爰初四等。終然小住。涉求至矣。在外皆去。緣覺聲聞贊曰。厭苦情多。無物誌少。如彼化城。權可得寶。誘以涅槃。救爾衰老。肇元三事。翻成一道。
孟顗
孟顗。仕宋為會稽太守。奉佛精懇。謝靈運嘲之曰。得道應須慧業文人。生天當在靈運前。成佛必在靈運后。顗深恨此語。然而
【現代漢語翻譯】 現代漢語譯本： 器厚（人名）。太尉也因為他堅貞不屈的志向，與眾位大臣商議，賜予他『遺民』的稱號來表彰他。他在山中隱居了十五年，專心修習唸佛三昧（佛教修行方法）。曾經在禪定中見到佛光照耀大地，呈現出黃金色，還有佛摩頂授衣的奇異景象。像劉遺民這樣的人，真可謂是妙觀大儀（深刻的觀察和莊嚴的儀態），開啟了內心的真照（真實的智慧之光），他的精神飄逸于天地之間，沉浸在清凈的香氣中度過一生。對於慧遠（東晉高僧）大師的誓言，大概沒有辜負吧。蓮社（東林寺的唸佛社團）與他結盟的共有123人。 周續之（人名） 周續之，字通祖，雁門（地名）人。十二歲時，師從范𡩋（人名）學習，精通五經五緯，號稱『十經』，世人稱他為顏子（孔子弟子顏回）。後來進入廬山（山名），侍奉沙門慧遠。身穿粗布衣，吃粗糧，終身沒有娶妻。與劉遺民、陶靖節（陶淵明）並稱為『潯陽三隱』。 謝康樂（人名） 謝靈運，是謝玄（人名）的孫子，家住在上虞（地名）。年少時就好學，廣泛閱讀各種書籍，文章被譽為『江左第一』。在宋朝（公元420年-479年）做官，擔任永嘉太守，承襲了祖父的封爵，所以世人稱他為康樂。謝靈運恃才傲物，到了廬山見到慧遠大師，才肅然起敬，心悅誠服。就在寺廟裡筑臺，翻譯《涅槃經》三十六卷。曾經撰寫佛贊說：『只有這偉大的覺悟者（佛），因心而靈驗。洗凈了污垢，智慧的光芒顯現，達到了極高的智慧境界。三達（宿命通、天眼通、漏盡通）不是爲了自我，而是爲了救助眾生。真理粗略地存在於心中，道超越了有形的聲音。』菩薩贊說：『如果有人仰慕宗乘（佛教宗派），發起本性，捨棄憂慮，用禪定來滋養智慧，與真理和諧一致。最初的四等（四禪定），最終只是暫住。深入探求至高的真理，外在的一切都要捨棄。』緣覺聲聞贊說：『厭惡痛苦的情感很多，追求真理的志向很少。就像那化城（比喻虛幻的境界），權且可以得到寶物。用涅槃（佛教最高境界）來誘導，拯救你們的衰老。開始的三件事（戒、定、慧），反而成就了一條道路。』 孟顗（人名） 孟顗，在宋朝做官，擔任會稽太守。信奉佛教非常虔誠。謝靈運嘲笑他說：『得道應該需要有智慧和文學修養的人，往生天界應當在我謝靈運之前，成佛一定在我謝靈運之後。』孟顗對這些話深感憤恨。然而
【English Translation】 English version: Qi Hou (name of a person). Grand Commandant also considered his will unyielding, and discussed with other officials to grant him the title of 'Yi Min' (遺民, a person who remains loyal to the previous dynasty) to commend him. He lived in seclusion in the mountains for fifteen years, diligently practicing the Samadhi (三昧, a state of meditative consciousness) of Buddha-name recitation. He once saw in meditation the Buddha's light illuminating the ground, appearing golden in color, and also experienced the extraordinary phenomenon of the Buddha touching his head and bestowing a robe. People like Liu Yimin (劉遺民, name of a person) can truly be described as having profound observation and grand demeanor, opening the true illumination of the heart, his spirit drifting between heaven and earth, immersed in pure fragrance throughout his life. Regarding Master Huiyuan's (慧遠, a famous monk of the Eastern Jin Dynasty) vows, he probably did not fail them. The Lotus Society (蓮社, a Buddhist society at Donglin Temple) allied with him, totaling 123 people. Zhou Xuzhi (周續之, name of a person) Zhou Xuzhi, courtesy name Tongzu, was from Yanmen (雁門, place name). At the age of twelve, he studied under Fan 𡩋 (范𡩋, name of a person), mastering the Five Classics and Five Weft Books, and was known as 'Ten Classics'. People called him Yanzi (顏子, disciple of Confucius, Yan Hui). Later, he entered Mount Lu (廬山, mountain name) and served the monk Huiyuan. He wore coarse cloth and ate simple food, never marrying throughout his life. He was known as one of the 'Three Recluses of Xunyang' along with Liu Yimin and Tao Jingjie (陶靖節, Tao Yuanming). Xie Kangle (謝康樂, name of a person) Xie Lingyun was the grandson of Xie Xuan (謝玄, name of a person), and his family lived in Shangyu (上虞, place name). He was fond of learning from a young age, widely reading various books, and his writing was praised as 'the best in Jiangzuo'. He served as the governor of Yongjia during the Song Dynasty (宋, 420-479 AD), inheriting his grandfather's title, so people called him Kangle. Xie Lingyun was arrogant and conceited, but when he met Master Huiyuan at Mount Lu, he became respectful and sincerely admired him. He built a platform in the temple and translated thirty-six volumes of the Nirvana Sutra. He once wrote a eulogy to the Buddha, saying: 'Only this great enlightened one (Buddha), is efficacious because of the mind. Having washed away defilements, the light of wisdom appears, reaching the highest state of wisdom. The Three Insights (宿命通, 天眼通, 漏盡通) are not for oneself, but to save all beings. The truth roughly exists in the heart, the Dao transcends tangible sounds.' The Bodhisattva eulogy says: 'If someone admires the sect (Buddhist sect), initiates their nature, abandons worries, nourishes wisdom with meditation, and is in harmony with the truth. The initial Four Dhyanas (四禪定) are ultimately just temporary stays. Deeply seeking the supreme truth, everything external must be abandoned.' The Pratyekabuddha and Sravaka eulogy says: 'The emotions of hating suffering are many, the aspirations for truth are few. Like that illusory city (化城, metaphor for an illusory state), treasures can be temporarily obtained. Using Nirvana (涅槃, the highest state of Buddhism) to guide, saving you from old age. The initial three things (戒, 定, 慧) conversely become one path.' Meng Yi (孟顗, name of a person) Meng Yi served as the governor of Kuaiji during the Song Dynasty. He was very devout in his belief in Buddhism. Xie Lingyun mocked him, saying: 'Attaining the Dao should require people with wisdom and literary cultivation, being reborn in the heavens should be before me, Xie Lingyun, and becoming a Buddha must be after me, Xie Lingyun.' Meng Yi deeply resented these words. However,
事佛彌加抗厲。
高伯恭
高允。字伯恭。渤海蓨人。少有奇度。崔宏異之曰。高子黃中內潤。文明外照。必為一代偉器。仕魏累官中書令。爵咸陽公。允雖寵貴。家貧自如。武帝嘗幸其第。惟草屋數間。布被缊袍。廚中豉菜而已。帝曰。古之清貧有如此乎。賜帛五百疋。粟千斛。嘗撰鹿苑賦。與曇始法師傳。文甚精采。年九十八無疾而終。
明僧紹
明紹。字承烈。平原鬲人。明經隱居。自號平原居士。齊高帝欲就見之。時明紹方依遠公居定林寺。遠公問紹曰。天子若來。居士若為相對。紹曰。山藪之人。正當鑿壞以遁。若辭不獲。便當依戴公故事。高帝知其意不可屈。遣人賜以竹根如意。及筍籜冠。宋泰始中嘗游攝山。野老諫曰。山多猛虎毒蛇。所以久絕行跡。紹曰。毒中之毒。無過三毒。忠信可踏水火。猛虎亦何能為。乃結茅茨廿許年。不事人世。嘗與法度禪師講無量壽經。夜見金光照室。
雷仲倫
雷次宗。字仲倫。豫章人。隱退不受徴辟。入遠公蓮社。立館東林之側。及遠公亡。與子侄書曰。吾托業廬山。事釋和尚三十年。淵匠既傾。良朋亦喪。及今未耄。尚可勵志西歸。自今已往。勿以家務相聞。
王彥德
王玄謨。字彥德。祁縣人。素奉佛。嘗舉兵
【現代漢語翻譯】 更加變本加厲地反對佛教。
高伯恭（人名）
高允，字伯恭，渤海蓨（今河北景縣）人。年少時就顯露出非凡的才能。崔宏讚賞他說：『高允內心淳厚，外表文雅，將來必定成為一代偉人。』在北魏為官，歷任中書令，封咸陽公。高允雖然地位顯赫，生活卻依然貧困。魏孝文帝曾到他的住所，只見幾間茅草屋，蓋著粗布被子，穿著破舊的袍子，廚房裡只有豆豉和蔬菜。孝文帝說：『古代的清貧之士也不過如此吧。』於是賞賜他五百匹絲綢，一千斛糧食。他曾撰寫《鹿苑賦》，並與曇始法師合著傳記，文筆非常精彩。九十八歲時無疾而終。
明僧紹（人名）
明紹，字承烈，平原鬲（今山東德州）人。精通經學，隱居不仕，自號平原居士。南齊高帝想要親自拜訪他。當時明紹正跟隨遠公（慧遠）住在定林寺。遠公問明紹說：『如果天子來了，居士打算如何應對？』明紹說：『我這山野之人，正應當鑿洞逃遁。如果推辭不掉，就效仿戴安道的故事。』高帝知道他心意堅定，無法勉強，就派人賜給他竹根如意和筍籜冠。南朝宋泰始年間（465-471年）他曾遊覽攝山，一位老農勸他說：『山裡有很多猛虎毒蛇，所以很久沒有人跡了。』明紹說：『毒中之毒，莫過於貪嗔癡三毒。心懷忠信，可以行走於水火之中，猛虎又能把我怎麼樣呢？』於是他在那裡搭茅屋住了二十多年，不與世人交往。他曾與法度禪師一起講解《無量壽經》，夜晚看見金光照亮整個房間。
雷仲倫（人名）
雷次宗，字仲倫，豫章（今江西南昌）人。隱居不仕，不接受朝廷的徵召。加入慧遠法師的蓮社。在東林寺旁建造館舍。等到慧遠法師去世后，他給子侄寫信說：『我寄身廬山，侍奉釋慧遠和尚三十年。如今淵公（慧遠）已經去世，良師益友也已離去。現在我還沒有老，還可以努力修行，往生西方極樂世界。從今以後，不要用家裡的事務來打擾我。』
王彥德（人名）
王玄謨，字彥德，祁縣（今山西祁縣）人。一向信奉佛教。曾經率兵...
【English Translation】 He resisted Buddhism even more vehemently.
Gao Bogong (person's name)
Gao Yun, courtesy name Bogong, was from Bo Hai Xiu (present-day Jing County, Hebei). He showed extraordinary talent from a young age. Cui Hong praised him, saying, 'Gao Yun is pure and virtuous inside, with refined manners outwardly. He will surely become a great figure of his generation.' He served in the Northern Wei dynasty, successively holding the position of Zhongshu Ling (Director of the Secretariat) and was granted the title of Duke of Xianyang. Although Gao Yun was honored and wealthy, he remained poor at home. Emperor Xiaowen of Wei once visited his residence and saw only a few thatched huts, coarse cloth bedding, and worn-out robes, with only fermented soybeans and vegetables in the kitchen. The emperor said, 'The poverty of ancient virtuous officials was nothing more than this.' So he bestowed upon him five hundred bolts of silk and one thousand hu (unit of volume) of grain. He once wrote 'Ode to the Deer Garden' and co-authored a biography with Dharma Master Tan Shi, with very refined and brilliant writing. He died without illness at the age of ninety-eight.
Ming Sengshao (person's name)
Ming Shao, courtesy name Chenglie, was from Pingyuan Ge (present-day Dezhou, Shandong). He was well-versed in the classics and lived in seclusion, calling himself the Layman of Pingyuan. Emperor Gao of the Southern Qi dynasty wanted to visit him in person. At that time, Ming Shao was staying at Dinglin Temple, following Yuan Gong (Huiyuan). Yuan Gong asked Ming Shao, 'If the emperor comes, how will the layman respond?' Ming Shao said, 'As a man of the mountains and forests, I should dig a tunnel to escape. If I cannot refuse, I will follow the example of Dai Andao.' Emperor Gao knew that his mind was firm and could not be forced, so he sent someone to bestow upon him a bamboo root ruyi (scepter) and a bamboo shoot crown. During the Tai Shi period (465-471 AD) of the Southern Song dynasty, he once visited Sheshan Mountain. An old farmer advised him, 'There are many fierce tigers and poisonous snakes in the mountains, so there have been no traces of people for a long time.' Ming Shao said, 'The most poisonous of poisons is no more than the three poisons of greed, anger, and ignorance. With loyalty and trustworthiness, one can walk through water and fire, so what can fierce tigers do?' So he built a thatched hut there and lived for more than twenty years, not interacting with the world. He once lectured on the Amitabha Sutra with Chan Master Fadu, and at night he saw golden light illuminating the entire room.
Lei Zhonglun (person's name)
Lei Cizong, courtesy name Zhonglun, was from Yuzhang (present-day Nanchang, Jiangxi). He lived in seclusion and did not accept the court's summons. He joined Dharma Master Huiyuan's Lotus Society. He built a residence next to Donglin Temple. After Dharma Master Huiyuan passed away, he wrote a letter to his sons and nephews, saying, 'I have lived on Mount Lu and served the monk Shi Huiyuan for thirty years. Now that Yuan Gong (Huiyuan) has passed away, and good teachers and friends have also departed. Now that I am not yet old, I can still strive to cultivate and be reborn in the Western Pure Land. From now on, do not bother me with family affairs.'
Wang Yande (person's name)
Wang Xuanmo, courtesy name Yande, was from Qixian (present-day Qixian, Shanxi). He had always believed in Buddhism. He once led troops...
伐魏。玄謨為寧朔將軍。受輔國蕭斌節制。玄謨失律當斬。沈慶之因諫曰。佛貍威震天下。豈玄謨所能當。且殺戰將徒自弱耳。乃止。初玄謨將見殺。以觀音示夢得免。后官至開府儀同三司。年八十二卒。
孔德璋
孔稚圭。字德璋。會稽人。風韻清颯。好文詠。太守王僧䖍見而重之。引為主簿。與江淹對掌辭筆。嘗答蕭子良疏曰。民早奉提拂之仁。深蒙弘引之訓。至於大覺明教。般若正源。使民六滯頓祛。五情方勖。迴心頂禮。霍然大悟。
江文通
江淹。字文通。考城人。少孤。採薪以養母。仕齊累官御史中丞。彈劾不避貴近。風采肅然。后封醴陵侯。以詩賦顯。嘗著無為論曰。吾聞大人降跡。廣樹慈悲。破生死之樊籠。登涅槃之彼岸。闡二乘以誘物。去諸相以歸真。有智者不見其去來。有心者莫知其終始。湛然常住。永絕殊途。
蕭雲英
蕭子良。字雲英。敦義愛古。郡人朱百年有至行。及卒。饋其妻米百斛。蠲一人給其薪。與文慧太子並精佛理。而子良每招致名僧講諸佛乘。尊法之盛江左未有。或親為眾僧賦食行水。子良嘗夢東方普光世界天王如來。說凈住凈行法門。因著凈住子二十卷。凈住者即梵語布薩。謂凈身口意如戒而住也。
范伯倫
范泰。字伯
【現代漢語翻譯】 現代漢語譯本 攻打魏國。玄謨擔任寧朔將軍，受輔國將軍蕭斌節制。玄謨因作戰失誤，按律當斬。沈慶之進諫說：『佛貍（北魏太武帝拓跋燾的俗稱）威震天下，豈是玄謨所能抵擋的。況且殺了戰將只會使自己削弱。』於是作罷。當初玄謨將要被殺時，因觀音菩薩示夢而得以免死。後來官至開府儀同三司，八十二歲去世。
孔德璋
孔稚圭，字德璋，會稽人。風度韻致清秀灑脫，喜愛寫作吟詠。太守王僧虔見到他后很器重他，引薦他擔任主簿，與江淹一起掌管文書。曾回覆蕭子良的奏疏說：『百姓很早就受到您提拔扶持的恩惠，深深蒙受您弘揚引導的教誨。至於大覺明教（佛教），般若（智慧）的正源，使百姓六種滯礙頓時消除，五種情慾得以奮發。迴心頂禮，霍然大悟。』
江文通
江淹，字文通，考城人。年少時成了孤兒，靠打柴來奉養母親。在齊朝做官，多次擔任御史中丞，彈劾不迴避權貴近臣，風采嚴肅。後來被封為醴陵侯。以詩賦聞名。曾著《無為論》說：『我聽說大人物降臨世間，廣泛施予慈悲，打破生死輪迴的牢籠，登上涅槃（寂滅）的彼岸。闡述二乘（聲聞乘和緣覺乘）來引導眾生，去除各種表相以迴歸真如。有智慧的人看不見他的來去，有心機的人不知道他的終始。湛然不動，永遠斷絕不同的道路。』
蕭雲英
蕭子良，字雲英。崇尚道義，喜愛古物。郡人朱百年有高尚的品行，等到他去世，贈送他的妻子米一百斛，免除一人為他妻子提供柴火。與文慧太子一同精通佛理，而子良每次都招來名僧講解各種佛乘（佛教教義）。尊崇佛法的盛況，在江左一帶前所未有。有時親自為眾僧分配食物，提供飲水。子良曾夢見東方普光世界天王如來，宣說凈住凈行法門。因此撰寫《凈住子》二十卷。《凈住》就是梵語布薩（齋戒）的意思，是指清凈身口意，如持戒一樣安住。
范伯倫
范泰，字伯倫
【English Translation】 English version Attacked Wei. Xuanmo served as General Ning Shuo, under the command of General Fu Guo, Xiao Bin. Xuanmo was to be executed for losing the battle. Shen Qingzhi advised, saying, 'Fotuo (nickname of Emperor Taiwu of Northern Wei, Tuoba Tao) is mighty and shakes the world, how can Xuanmo withstand him? Moreover, killing generals will only weaken ourselves.' Thus, it was stopped. Initially, Xuanmo was about to be killed, but he was spared because Guanyin (Avalokiteśvara) appeared in a dream. Later, he became Kaifu Yitong Sansi (one of the highest honorary titles), and died at the age of eighty-two.
Kong Dezhang
Kong Zhigui, courtesy name Dezhang, was from Kuaiji. His demeanor was elegant and refined, and he loved writing and poetry. Prefect Wang Sengqian saw him and valued him greatly, recommending him to serve as the chief clerk, managing documents with Jiang Yan. He once replied to Xiao Ziliang's memorial, saying, 'The people have long received the grace of your promotion and support, and deeply benefited from your guidance and teachings. As for the Great Enlightenment Teaching (Buddhism), the true source of Prajna (wisdom), it has enabled the people to eliminate the six stagnations and invigorate the five emotions. Turning their hearts to worship, they suddenly attain great enlightenment.'
Jiang Wentong
Jiang Yan, courtesy name Wentong, was from Kaocheng. He became an orphan at a young age and supported his mother by gathering firewood. He served as the Imperial Censor in the Qi dynasty, impeaching officials without avoiding the powerful and influential, with a solemn demeanor. Later, he was enfeoffed as the Marquis of Liling. He was known for his poetry and prose. He once wrote 'On Non-Action,' saying, 'I have heard that great beings descend into the world, widely bestowing compassion, breaking the cage of birth and death, and ascending to the other shore of Nirvana (extinction). They expound the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) to guide beings, removing all appearances to return to the true nature. The wise do not see their coming and going, and the scheming do not know their beginning and end. Serene and unchanging, they forever sever different paths.'
Xiao Yunying
Xiao Ziliang, courtesy name Yunying. He valued righteousness and loved antiquities. Zhu Bainian, a man from the same commandery, had noble conduct. When he died, Xiao Ziliang gifted his wife one hundred hu of rice and exempted one person from providing firewood for his wife. He and Prince Wenhui were both well-versed in Buddhist principles, and Ziliang often invited famous monks to lecture on various Buddhist vehicles (Buddhist teachings). The flourishing of reverence for the Dharma was unprecedented in the Jiangzuo region. Sometimes he personally distributed food and water to the monks. Ziliang once dreamed of the Tathagata (Tathāgata) of the Eastern Universal Light World, who preached the Dharma of Pure Abiding and Pure Practice. Therefore, he wrote twenty volumes of 'Pure Abiding Son.' 'Pure Abiding' is the meaning of the Sanskrit word 'Uposatha' (fasting), which refers to purifying body, speech, and mind, and abiding as if upholding the precepts.
Fan Bolun
Fan Tai, courtesy name Bolun
倫。順陽人。仕劉宋為中書郎。繼領國子祭酒。少帝在位多失。數上封事苦諫。博覽篇籍。撰古今善言二十四篇。暮年事佛甚精。于宅西建祇洹精舍。
范蔚宗
范曄。字蔚宗。伯倫之子。仕宋為秘書丞。撰東漢書。有西域論曰。佛道神化。興自身毒。而二漢方誌莫有稱焉。張騫但著地多暑濕。乘象而戰。班超惟列其奉浮屠不殺伐。而精文善導之功靡所傳述。予聞之。其國殷乎中土。玉燭和氣。靈聖之所降集。賢懿之所挺生。神蹟詭異。則理絕人區。感驗明顯。則事出天外。而騫超無聞者。豈其道閉往運。數開叔葉乎。
何彥德
何尚之。字彥德。宋文帝時為侍中。帝嘗謂尚之曰。范泰謝靈運常言。六經在濟俗。若求性靈真要。必以佛理為指南。近見顏延之折達性論。宗炳難黑白論。並明至理。開獎人意。若率土皆淳此化。則朕坐致太平矣。尚之曰。渡江以來。王導周顗。庾亮謝安。戴達許詢。王蒙郗超。王坦之。臣高祖兄弟。莫不稟志歸依。夫百家之鄉。十人持五戒。則十人淳謹。千室之邑。百人修十善。則百人和睦。人能行一善則去一惡。去一惡則息一刑。此明旨所謂坐致太平者也。時羊元保進曰。此談非臣所與聞。竊謂秦楚強兵。孫吳吞併。將無取於此也。尚之曰。夫禮隱逸則戰士息
【現代漢語翻譯】 現代漢語譯本： 倫，順陽（地名）人。在劉宋王朝擔任中書郎的官職，後來又擔任國子祭酒。少帝在位期間，朝政多有缺失，他多次上書進諫。他廣泛閱讀各種書籍，撰寫了《古今善言》二十四篇。晚年信奉佛教非常虔誠，在住宅西邊建造了祇洹精舍（佛教場所）。
范蔚宗（人名）
范曄（人名），字蔚宗，是范伯倫的兒子。在宋朝擔任秘書丞。撰寫了《東漢書》，其中《西域論》中寫道：『佛道的神奇教化，興起于身毒（古印度）。但《二漢方誌》中沒有記載。張騫只是記載當地多暑濕，人們乘象作戰；班超只記載當地人信奉浮屠（佛教），不殺戮。但對於佛教精妙的文字和善巧的引導，卻沒有傳述。我聽說，那個國家（指印度）的文化繁榮程度不亞於中原地區，那裡風調雨順，是靈聖降生的地方，也是賢德之人產生的地方。那裡的神蹟非常奇異，超出了人類所能理解的範圍；那裡的感應和驗證非常明顯，超出了天道之外。但張騫和班超都沒有記載這些，難道是因為佛教的傳播時機未到，要等到後世才能興盛嗎？』
何彥德（人名）
何尚之（人名），字彥德，在宋文帝時期擔任侍中。文帝曾經對何尚之說：『范泰、謝靈運經常說，六經（儒家經典）的作用在於治理世俗，如果要求解性靈的真諦，必須以佛理為指導。最近我看到顏延之的《折達性論》、宗炳的《難黑白論》，都闡明了深刻的道理，啓發人心。如果全國人民都能淳樸地接受這種教化，那麼我就可以垂拱而治，天下太平了。』何尚之回答說：『自從東晉以來，王導、周顗、庾亮、謝安、戴達、許詢、王蒙、郗超、王坦之，以及我的高祖父和兄弟們，沒有不立志歸依佛法的。如果在一個百戶人家的鄉村，有十個人持守五戒（佛教基本戒律），那麼這十個人就會變得淳樸謹慎；如果在一個千戶人家的城鎮，有一百個人修習十善（佛教善行），那麼這一百個人就會變得和睦相處。人們如果能行一件善事，就能去除一件惡事；去除一件惡事，就能減少一項刑罰。這就是陛下所說的垂拱而治，天下太平的道理啊。』當時羊元保進言說：『這種言論不是我應該聽的。我認為秦國和楚國依靠強大的軍隊，孫吳依靠吞併戰爭，恐怕不能用這種方法來治理國家吧。』何尚之說：『如果提倡隱逸之風，那麼戰士就會停止戰鬥；』
【English Translation】 English version: Lun, a native of Shunyang (place name), served as a Palace Secretary in the Liu Song Dynasty and later as the Director of the Imperial Academy. During the reign of the young emperor, there were many shortcomings in the government, and he repeatedly submitted memorials to remonstrate. He extensively read various books and wrote twenty-four chapters of 'Good Words from Ancient and Modern Times'. In his later years, he was a devout Buddhist and built the Jetavana Vihara (Buddhist site) to the west of his residence.
Fan Weizong (person's name)
Fan Ye (person's name), courtesy name Weizong, was the son of Fan Bolun. He served as a Secretary in the Song Dynasty. He wrote the 'Book of the Later Han', in which the 'Treatise on the Western Regions' states: 'The miraculous teachings of Buddhism and Taoism originated in Sindhu (ancient India). However, the 'Gazetteers of the Two Hans' do not mention them. Zhang Qian only recorded that the land was mostly hot and humid, and people fought on elephants; Ban Chao only recorded that the local people worshiped the Buddha (Buddhism) and did not kill. But there is no mention of the exquisite texts and skillful guidance of Buddhism. I have heard that the culture of that country (referring to India) is no less prosperous than that of the Central Plains, where the weather is favorable and the land is blessed with spiritual saints and virtuous people. The miracles there are very strange, beyond human comprehension; the responses and verifications there are very obvious, beyond the way of heaven. But Zhang Qian and Ban Chao did not record these things. Could it be that the time for the spread of Buddhism had not yet come, and it would not flourish until later generations?'
He Yande (person's name)
He Shangzhi (person's name), courtesy name Yande, served as an Attendant in the Song Wen Emperor's court. The Emperor once said to He Shangzhi: 'Fan Tai and Xie Lingyun often say that the purpose of the Six Classics (Confucian classics) is to govern the world, but if one seeks the true essence of spirituality, one must be guided by Buddhist principles. Recently, I have seen Yan Yanzhi's 'Treatise on the Refutation of Nature' and Zong Bing's 'Treatise on the Difficulty of Black and White', both of which elucidate profound principles and enlighten people's minds. If all the people of the country could sincerely accept this teaching, then I could govern by doing nothing and the world would be at peace.' He Shangzhi replied: 'Since the Eastern Jin Dynasty, Wang Dao, Zhou Yi, Yu Liang, Xie An, Dai Da, Xu Xun, Wang Meng, Xi Chao, Wang Tanzhi, as well as my great-grandfather and brothers, have all been determined to take refuge in Buddhism. If in a village of one hundred households, ten people observe the Five Precepts (basic Buddhist precepts), then these ten people will become pure and cautious; if in a town of one thousand households, one hundred people practice the Ten Virtues (Buddhist good deeds), then these one hundred people will become harmonious. If people can do one good deed, they can remove one evil deed; if they remove one evil deed, they can reduce one punishment. This is the principle of governing by doing nothing and achieving peace in the world that Your Majesty speaks of.' At that time, Yang Yuanbao interjected: 'This kind of talk is not something I should hear. I think that the Qin and Chu states relied on strong armies, and Sun Wu relied on annexation wars, and I am afraid that this method cannot be used to govern the country.' He Shangzhi said: 'If we promote the spirit of reclusion, then the warriors will stop fighting;'
。貴仁德則兵氣消。以孫吳為志。動期吞併。則將無取乎堯舜之道。豈特釋教而已哉。帝悅曰。釋門之有卿。猶孔門之有季路。惡言不入于耳也。
張孝始
張元。字孝始。河北萬城人。年十六。其祖喪明。元憂泣。晝夜經行以祈福佑。複誦藥師經。至盲者得視之語。遂請七僧燃七層燈。轉讀是經七晝夜。每日行道祝曰。元為孫不孝。使祖喪明。今以燈光並施法界。乞祖目還明。元求代闇。是夜夢。一神僧以金篦刮其祖目。三日遂瘥。
劉靈預
劉虬。字靈預涅陽人。抗節好學。宋太始中為當陽令。后徙居江陵。竟陵王累辟不就。報書曰。暢餘音于山澤。托暮情于魚鳥。遂斷谷餌術。麻衣草履。長齋禮誦。六時不缺。注華嚴法華二經。
周彥倫
周顒。子彥倫。建康人。颙于鐘山西立隱舍。清貧寡欲。終日長蔬。王儉問曰。山中何所食。颙曰。赤米白鹽。綠葵紫蓼。后應詔出仕。累官國子博士。明帝頗好玄理。而所為多慘毒。颙不為顯諫。輒誦經中因緣罪福之事。帝亦為之少止。太子嘗問颙卿精何如胤。颙曰三塗八難。共所未免。然各有累。太子曰其累伊何。颙曰周妻何肉。颙嘗建山茨寺于鐘山。今草堂寺是也。
顏之推
顏之推。字子分。西魏武平中為黃門侍郎
【現代漢語翻譯】 貴重仁德那麼兵禍就會平息。如果以孫武、吳起為榜樣，動輒想要吞併別國，那麼將領就不會採納堯舜的治國之道。難道僅僅是佛教這樣嗎？』皇帝高興地說：『釋教有你這樣的人，就像孔門有子路一樣，不中聽的話都聽不到了。』
張孝始
張元，字孝始，是河北萬城人。十六歲時，他的祖父失明，張元憂愁哭泣，日夜不停地行走祈求神靈保佑。又誦讀《藥師經》，讀到『盲者得視』的語句，於是請了七個僧人點燃七層燈，轉讀這部經七個晝夜。每天行走時祝禱說：『張元作為孫子不孝，使得祖父失明。現在將燈光普施法界，乞求祖父的眼睛恢復光明，張元願意代替祖父承受黑暗。』當天夜裡夢見一位神僧用金篦刮他祖父的眼睛，三天後祖父的眼病就好了。
劉靈預
劉虬（？），字靈預，是涅陽人，高風亮節，勤奮好學。在南朝宋太始年間（465-471）擔任當陽縣令，後來遷居到江陵。竟陵王多次徵召他，他都沒有應允，回信說：『我只想在山水間舒暢我的心聲，把晚年的情感寄託在魚鳥之間。』於是斷絕穀物，服用草藥，身穿麻衣草鞋，長期齋戒誦經，每天六個時辰都不間斷。他還註釋了《華嚴經》和《法華經》。
周彥倫
周顒（？），字彥倫，是建康人。周顒在鐘山西邊建造隱居的住所，生活清貧，很少有慾望，整天吃蔬菜。王儉問道：『山中吃些什麼？』周顒回答說：『紅米白鹽，綠葵紫蓼。』後來應詔出來做官，累次陞遷到國子博士。明帝（劉彧）非常喜歡玄學，但是所作所為大多殘酷狠毒。周顒不直接進諫，就誦讀經書中關於因緣罪福的事情，明帝因此稍微有所收斂。太子曾經問周顒：『您的修行怎麼樣？』周顒回答說：『三塗八難，我們都不能避免，然而各有各的牽累。』太子問：『他們的牽累是什麼？』周顒回答說：『周妻何肉。』周顒曾經在鐘山建造山茨寺，就是現在的草堂寺。
顏之推
顏之推（？），字子分，在西魏武平年間（570-576）擔任黃門侍郎。
【English Translation】 If benevolence and virtue are valued, then the calamities of war will cease. If one takes Sun Wu (Sun Tzu, military strategist) and Wu Qi (Legalist military strategist) as models, constantly seeking to annex other countries, then the generals will not adopt the ways of Yao (legendary sage ruler) and Shun (another legendary sage ruler). Is it only Buddhism that is affected?』 The emperor was pleased and said, 『Having someone like you in Buddhism is like having Zilu (Confucius's disciple) in Confucianism; unpleasant words do not enter my ears.』
Zhang Xiaoshi
Zhang Yuan, courtesy name Xiaoshi, was a native of Wancheng in Hebei. At the age of sixteen, his grandfather lost his sight. Zhang Yuan grieved and wept, walking day and night to pray for blessings. He also recited the Bhaisajyaguru Sutra (Medicine Buddha Sutra), reaching the phrase 『the blind shall see,』 so he invited seven monks to light seven-tiered lamps and recite this sutra for seven days and nights. Every day while walking, he prayed, saying, 『Zhang Yuan is an unfilial grandson, causing his grandfather to lose his sight. Now I offer the light of these lamps to the entire Dharma realm, begging that my grandfather's eyes regain their sight, and Zhang Yuan is willing to bear the darkness in his place.』 That night, he dreamed of a divine monk scraping his grandfather's eyes with a golden spatula. Three days later, his grandfather recovered.
Liu Lingyu
Liu Qiu (?), courtesy name Lingyu, was a native of Nieyang, upholding integrity and fond of learning. During the Tai Shi period (465-471) of the Song dynasty (Southern Dynasties), he served as the magistrate of Dangyang County, and later moved to Jiangling. Prince Jingling repeatedly summoned him, but he declined, replying in a letter, 『I wish to express my feelings in the mountains and marshes, entrusting my twilight years to the fish and birds.』 Thereupon, he ceased eating grains, took herbal medicines, wore hemp clothing and straw sandals, and observed a long-term fast with chanting, without missing the six periods of the day. He also annotated the Avatamsaka Sutra (Flower Garland Sutra) and the Lotus Sutra.
Zhou Yanlun
Zhou Yong (?), son Yanlun, was a native of Jiankang. Zhou Yong built a hermitage west of Zhong Mountain, living a simple and frugal life with few desires, eating vegetables all day long. Wang Jian asked, 『What do you eat in the mountains?』 Zhou Yong replied, 『Red rice, white salt, green mallow, and purple smartweed.』 Later, he was summoned to serve as an official, eventually becoming a Guozi Boshi (Erudite of the National Academy). Emperor Ming (Liu Yu) was very fond of metaphysics, but his actions were often cruel and poisonous. Zhou Yong did not offer direct remonstrance but instead recited stories from the sutras about the causes and conditions of sin and blessings, which caused the emperor to restrain himself somewhat. The Crown Prince once asked Zhou Yong, 『How is your cultivation?』 Zhou Yong replied, 『The three evil paths and the eight difficulties, we cannot avoid them, yet each has its own entanglements.』 The Crown Prince asked, 『What are their entanglements?』 Zhou Yong replied, 『Zhou's wife, what meat?』 Zhou Yong once built Shanci Temple on Zhong Mountain, which is now Caotang Temple.
Yan Zhitui
Yan Zhitui (?), courtesy name Zifen, served as a Yellow Gate Attendant during the Wuping period (570-576) of the Western Wei dynasty.
。舉家蔬食。深崇佛教。有顏氏家訓行於世。其歸心篇曰。神仙之事。頗為虛放。縱使得仙。終當有死。不勸汝曹學之。佛家三世之事信而有徴。家素歸心。勿生輕慢。其間妙旨具于經論。不復於此贊述。
戴仲若
戴颙。字仲若。逵之子。才巧如其父。江夷嘗托颙造觀音像。積年未成。夜夢神曰。江夷與觀音機緣未契。可改為彌勒。颙即馳報而夷書已至。俱於此夕感夢。觸手成妙像。今在會稽龍華寺。颙超逸多風。以剡縣多名山。故世居剡。桐廬復多名山。故復居桐廬。己又愛吳下佳山水。復游吳下。吳中好事者。共為築室。至聚石開澗以居之。嘗著逍遙論。注禮中庸篇。永初嘉中累徴不就。
謝慶緒
謝敷。字慶緒。會稽人。崇信釋氏。初入太平山中十餘年。以長齋供佛為業。招引同事化導不倦。以母老還南山若耶中。內史郗愔表薦之。徴博士不就。郗尚書嘗曰。謝慶緒識見雖不絕人。可以累心處都盡。
顏延年
顏延之。字延年。瑯玡人。官至太常卿。居身清約。不營財利。子竣既貴重。權傾一朝。凡所資供。延之一無所受。宅宇如舊。見竣起宅。謂曰。善為之。無令後人笑汝拙也。釋慧亮過江。止何園寺。講蓮花大小品十地等。延之眷德流連。每嘆曰。安汰吐珠玉於前
【現代漢語翻譯】 現代漢語譯本：全家吃素，非常崇信佛教。著有《顏氏家訓》流傳於世。其中的《歸心篇》說：『神仙的事情，大多虛妄不實，即使能夠成仙，最終還是會死。我不勸你們學習這些。佛家所說的三世因果之事，真實可信。我們家一向歸心佛法，不要輕視怠慢。其中的精妙道理都記載在經書論著中，我不再這裡贊述。』
戴仲若（戴颙的字）
戴颙（dài yóng），字仲若，是戴逵（dài kuí）的兒子。他的才藝和技巧像他父親一樣出色。江夷（jiāng yí）曾經委託戴颙製作觀音像（Avalokiteśvara）。多年沒有完成。夜裡夢見神說：『江夷與觀音的機緣不合，可以改為彌勒（Maitreya）。』戴颙立刻飛奔去告訴江夷，而江夷的書信也已經到了。兩人都在當晚感應到夢境。戴颙一觸手就完成了精妙的佛像，現在在會稽（kuài jī）龍華寺（Lóng Huá Temple）。戴颙超脫不羈，喜歡四處遊歷。因為剡縣（shàn xiàn）有很多名山，所以世代居住在剡縣。桐廬（tóng lú）也有很多名山，所以又居住在桐廬。後來他又喜愛吳地（wú dì）的美麗山水，又去吳地遊玩。吳地的好事者，共同為他建造房屋，甚至聚集石頭開鑿山澗來供他居住。他曾經著有《逍遙論》，註釋《禮記·中庸篇》。永初年間（420-422）多次被朝廷徵召，都沒有應允。
謝慶緒（謝敷的字）
謝敷（xiè fū），字慶緒，會稽人。崇信佛教。起初進入太平山（Tàipíng Mountain）中十多年，以長期吃素供養佛為事業，招引同道之人，不知疲倦地教化引導他們。因為母親年老，回到南山（Nán Mountain）若耶溪（Ruòyé Creek）邊。內史郗愔（xī yīn）上表推薦他，徵召他為博士，他沒有應允。郗愔尚書曾經說：『謝慶緒的見識雖然不是特別出衆，但他能夠把需要用心的地方都做到盡善盡美。』
顏延年
顏延之（yán yánzhī），字延年，瑯玡（láng yá）人。官至太常卿。生活清貧節儉，不經營財產利益。他的兒子顏竣（yán jùn）後來顯貴，權勢傾一時，所有供給顏延之的財物，顏延之一概不接受，住宅仍然和原來一樣。看到顏竣建造新宅，顏延之對他說：『好好建造吧，不要讓後人笑話你笨拙。』釋慧亮（shì huìliàng）過江，住在何園寺（Héyuán Temple），講解《蓮花經》（Lotus Sutra）的大小品、《十地經》（Daśabhūmika Sūtra）等。顏延之敬佩他的德行，流連忘返，常常感嘆說：『安世高（Ān Shìgāo）就像在面前吐出珍珠美玉一樣。』
【English Translation】 English version: The whole family ate vegetarian food and deeply revered Buddhism. The 'Yanshi Family Instructions' was written and circulated in the world. The 'Guixin Chapter' in it says: 'The affairs of immortals are mostly false and unreliable. Even if one becomes an immortal, one will eventually die. I do not advise you to learn these things. The Buddhist teachings of the three lifetimes are credible and have evidence. Our family has always been devoted to Buddhism, so do not be disrespectful or negligent. The wonderful principles within are all recorded in the scriptures and treatises, and I will not praise them here.'
Dai Zhongruo (Dai Yong's courtesy name)
Dai Yong (戴颙), courtesy name Zhongruo, was the son of Dai Kui (戴逵). His talent and skill were as outstanding as his father's. Jiang Yi (江夷) once commissioned Dai Yong to create a Guanyin (Avalokiteśvara) statue. It was not completed for many years. He dreamed at night that a god said: 'Jiang Yi's affinity with Guanyin is not in harmony, it can be changed to Maitreya (彌勒).' Dai Yong immediately rushed to inform Jiang Yi, and Jiang Yi's letter had already arrived. Both of them sensed the dream that night. Dai Yong completed the exquisite statue with a touch, which is now in Longhua Temple (龍華寺) in Kuaiji (會稽). Dai Yong was detached and unrestrained, and liked to travel around. Because Shàn County (剡縣) has many famous mountains, he lived in Shàn for generations. Tonglu (桐廬) also has many famous mountains, so he lived in Tonglu again. Later, he loved the beautiful scenery of Wu (吳), and went to Wu to play again. The well-wishers in Wu jointly built a house for him, and even gathered stones to dig streams for him to live in. He once wrote 'Xiaoyao Lun' and annotated 'The Doctrine of the Mean' in the Book of Rites. During the Yongchu period (420-422), he was repeatedly recruited by the court, but he did not accept.
Xie Qingxu (Xie Fu's courtesy name)
Xie Fu (謝敷), courtesy name Qingxu, was a native of Kuaiji. He revered Buddhism. At first, he entered Taiping Mountain (太平山) for more than ten years, taking long-term vegetarianism to support the Buddha as his career, attracting like-minded people and tirelessly teaching and guiding them. Because his mother was old, he returned to the Ruoye Creek (若耶溪) in Nán Mountain (南山). The Interior Minister Xi Yin (郗愔) recommended him, and he was recruited as a doctor, but he did not accept. Shangshu Xi Yin once said: 'Although Xie Qingxu's knowledge is not particularly outstanding, he can do everything that needs to be done with his heart to the best of his ability.'
Yan Yannian
Yan Yanzhi (顏延之), courtesy name Yannian, was a native of Langya (瑯玡). He served as Taichangqing (太常卿). He lived a simple and frugal life and did not manage property or profits. His son Yan Jun (顏竣) later became prominent and powerful for a time. Yan Yanzhi did not accept any of the wealth supplied to him, and his residence remained the same as before. Seeing Yan Jun building a new house, Yan Yanzhi said to him: 'Build it well, don't let future generations laugh at your clumsiness.' Monk Huiliang (釋慧亮) crossed the river and lived in Heyuan Temple (何園寺), lecturing on the large and small chapters of the Lotus Sutra (蓮花經), the Daśabhūmika Sūtra (十地經), etc. Yan Yanzhi admired his virtue and lingered, often sighing: 'An Shigao (Ān Shìgāo) is like spitting out pearls and jade in front of me.'
。斌亮振金聲於後。清言妙緒。將絕復興。
何子晰
何點。字子晰。偃之子。尚之孫。點明目秀眉。容貌方雅。不以門戶自矜。或駕柴車。或躡草履。隨意所適必醉歸。人謂之通隱。梁武帝賜以鹿皮巾召見。引入華林園。詔拜常侍。點以手捋帝須曰。乃欲臣老子耶。遂辭去。一時名士如陳郡謝瀹。吳國張融。會稽孔德璋為莫逆友。點門世信佛。以會稽山多靈異往游焉。居若耶山雲門寺。兄求弟胤。並從棲遁。世號點為大山。胤為小山。求為東山。
劉士光
劉歊。字士光。平原人。奉母兄以孝弟聞。母每病夢歊進藥。翌日有問。弟劉訏常戴穀皮巾。披衲衣。每遊山山澤。留連忘返。訏善玄言。尤精釋典。與兄歊聽講鐘山。因共卜築有終焉之志。歊所著有革終論。以為形之於神。逆旅之館耳。既死神去。館乃速朽。世稱其達。卒謚貞節先生。
袁景倩
袁粲。字景倩。幼孤好讀書。及長有風操。嘗著妙德先生傳。仕宋累官尚書左僕射。出鎮石頭城。為劉僧靜所殺。子最以身衛父俱死。粲語最曰。我不失為忠臣。汝不失為孝子。逸士顧歡偏主道教。粲為論以駁之。謂孔老教俗為本。釋氏出世為宗。發軫既殊。其歸亦異。又仙道以變形為尚。泥洹以陶神為先。變形者。白首窮玄。而
【現代漢語翻譯】 斌亮繼續發揚光大佛法，清妙的言論和思想，將要斷絕的佛法得以復興。
何子晰（人名）
何點（人名），字子晰（字），是何偃（人名）的兒子，何尚（人名）的孫子。何點（人名）目光明亮，眉目清秀，容貌端正文雅，不因為出身高門而自誇。有時乘坐柴車，有時穿著草鞋，隨意前往，必定喝醉才回家，人們稱他為通隱。梁武帝（502年-549年）賜給他鹿皮巾召見他，引他進入華林園，下詔任命他為常侍。何點（人名）用手捋著梁武帝（502年-549年）的鬍鬚說：『難道您想讓我侍奉您到老嗎？』於是辭官離去。當時的名士如陳郡謝瀹（人名），吳國張融（人名），會稽孔德璋（人名）都是他的知心朋友。何點（人名）家世代信奉佛教，因為會稽山（地名）多有靈異之處，所以前往遊覽。居住在若耶山（地名）的雲門寺（寺廟名）。他的哥哥何求（人名）和弟弟何胤（人名），都跟隨他隱居。世人稱何點（人名）為大山，何胤（人名）為小山，何求（人名）為東山。
劉士光（人名）
劉歊（人名），字士光（字），是平原人。以孝順母親和友愛兄弟而聞名。他的母親每次生病，都會夢見劉歊（人名）進獻藥物。第二天有人來問候病情。他的弟弟劉訏（人名）常常戴著穀皮巾，披著衲衣，每次遊覽山水，都流連忘返。劉訏（人名）擅長玄言，尤其精通佛經。與他的哥哥劉歊（人名）一起在鐘山（地名）聽講佛法，於是共同選擇地方建造房屋，有在此終老的志向。劉歊（人名）所著有《革終論》，認為形體對於精神來說，只是像旅館一樣。既然死後精神離去，旅館也就迅速朽壞。世人稱他為通達。死後謚號為貞節先生。
袁景倩（人名）
袁粲（人名），字景倩（字），年幼時喪父，喜歡讀書。長大後有風度節操。曾經撰寫《妙德先生傳》。在宋朝（420年-479年）為官，累官至尚書左僕射。出鎮石頭城（地名），被劉僧靜（人名）所殺。他的兒子袁最（人名）以身體保護父親，一同死去。袁粲（人名）對袁最（人名）說：『我沒有失去成為忠臣的節操，你也沒有失去成為孝子的節操。』隱士顧歡（人名）偏重道教，袁粲（人名）寫文章反駁他，認為孔子和老子的教義以世俗為根本，釋迦牟尼的教義以出世為宗旨。出發點既然不同，那麼歸宿也不同。而且仙道以改變形體為目標，泥洹（涅槃）以陶冶精神為先。改變形體的人，即使皓首窮經，而
【English Translation】 Bin Liang continued to promote and expand Buddhism, with clear and wonderful words and thoughts, reviving the Dharma that was about to be cut off.
He Zixi (person's name)
He Dian (person's name), courtesy name Zixi (courtesy name), was the son of He Yan (person's name) and the grandson of He Shang (person's name). He Dian (person's name) had bright eyes and handsome eyebrows, with a dignified and elegant appearance, and did not boast because of his noble birth. Sometimes he rode in a firewood cart, sometimes he wore straw sandals, and wherever he went, he would definitely return home drunk. People called him Tongyin (a recluse who understands the world). Emperor Wu of Liang (502-549 AD) bestowed upon him a deerskin turban and summoned him to an audience, leading him into the Hualin Garden, and issued an edict appointing him as a Regular Attendant. He Dian (person's name) stroked Emperor Wu of Liang's (502-549 AD) beard and said, 'Do you want me to serve you until I am old?' So he resigned and left. Famous scholars of the time, such as Xie Yue (person's name) of Chen Commandery, Zhang Rong (person's name) of Wu State, and Kong Dezhang (person's name) of Kuaiji, were all his close friends. He Dian's (person's name) family had been devout Buddhists for generations, and because Mount Kuaiji (place name) had many spiritual wonders, he went there to visit. He lived in Yunmen Temple (temple name) on Mount Ruoye (place name). His elder brother He Qiu (person's name) and younger brother He Yin (person's name) both followed him into seclusion. The world called He Dian (person's name) Da Shan (Big Mountain), He Yin (person's name) Xiao Shan (Small Mountain), and He Qiu (person's name) Dong Shan (East Mountain).
Liu Shiguang (person's name)
Liu Xiao (person's name), courtesy name Shiguang (courtesy name), was a native of Pingyuan. He was known for his filial piety to his mother and brotherly love to his brothers. Every time his mother was sick, she would dream of Liu Xiao (person's name) presenting medicine. The next day, someone would come to inquire about her condition. His younger brother Liu Xu (person's name) often wore a grain husk turban and a patched robe, and every time he traveled to the mountains and lakes, he lingered and forgot to return. Liu Xu (person's name) was good at metaphysical discussions and was especially proficient in Buddhist scriptures. Together with his elder brother Liu Xiao (person's name), he listened to Buddhist lectures on Zhong Mountain (place name), and so they jointly chose a place to build a house, with the ambition of ending their lives there. Liu Xiao (person's name) wrote the 'Gezhong Lun', believing that the body is to the spirit like an inn. Since the spirit departs after death, the inn will quickly decay. The world called him enlightened. He was posthumously given the title 'Mr. Zhenjie' (Mr. Chastity and Integrity).
Yuan Jingqian (person's name)
Yuan Can (person's name), courtesy name Jingqian (courtesy name), lost his father at a young age and loved to read. As he grew up, he had elegance and integrity. He once wrote 'Biography of Mr. Miaode'. He served as an official in the Song Dynasty (420-479 AD), rising to the position of Left Vice Director of the Department of State Affairs. He was stationed in Stone City (place name) and was killed by Liu Sengjing (person's name). His son Yuan Zui (person's name) protected his father with his body and died together. Yuan Can (person's name) said to Yuan Zui (person's name): 'I have not lost the integrity of being a loyal minister, and you have not lost the integrity of being a filial son.' The recluse Gu Huan (person's name) favored Taoism, and Yuan Can (person's name) wrote an article to refute him, believing that the teachings of Confucius and Laozi take the secular world as their foundation, while the teachings of Sakyamuni take transcendence as their purpose. Since the starting points are different, then the destinations are also different. Moreover, the Taoist path aims at transforming the body, while Nirvana aims at cultivating the spirit first. Those who transform the body, even if they study the classics until their hair turns white,
未能無死。陶神者。塵惑日損。而湛然常住。
王淮之
王淮之。字元會。瑯玡人。世尚儒業。不信佛法。常謂身神俱滅。寧有三世耶。元嘉中為丹陽令。病絕少蘇。時建康令賀道力省疾。淮之語道力曰。身死神存。始知釋教不虛。道力曰。明府生平置論不爾。今何見而輒異之耶。淮之斂容答云。神實不盡。佛氏不可不信。語訖而終。
何子季
何胤。字子季。少好學。師事沛國劉巘。受易及禮記毛詩。時入鐘山定林寺聽內典。仕齊為建安太守。每伏臘放囚還家。依期而返。胤嘗與門人議蔬食。門人上疏曰。變之大者無如死生。死生之所重無逾性命。性命之於彼極切。滋味之在我可賒。如雲一往一來生死常事。則傷心之慘行亦自及。胤之末年遂絕血味。
蘇瓊
蘇瓊。字珍之。武強人。為清河太守。郡父老嘗獻瓜二頭。瓊置樑上終不割。性喜禪理。有沙門入謁。意欲徴債。瓊竟日與之談玄。沙門無從啟口。弟子問故。沙門曰。每見府君。徑將我入青雲間去。何由得論地上事耶。遂焚其券。
法喜志卷一 卍新續藏第 88 冊 No. 1649 名公法喜志
法喜志卷二
冰蓮道人 夏樹芳 輯
寤斗居士 馮 定 閱
陶貞白
陶
【現代漢語翻譯】 現代漢語譯本 不會完全消亡。陶神者，世俗的迷惑日益減少，而清澈明凈的本性卻永遠存在。
王淮之
王淮之，字元會，瑯琊人。世代崇尚儒家學業，不相信佛法。常說身死神滅，哪裡會有三世輪迴呢？元嘉年間（424-453）擔任丹陽縣令。病重將死時略微甦醒。當時建康縣令賀道力來探望他的病情，王淮之對賀道力說：『身死而神識存在，現在才知道佛教所說是真實的。』賀道力說：『您明府平生所持的論調不是這樣，現在看到了什麼而突然改變了呢？』王淮之神色莊重地回答說：『神識確實不會消亡，佛法不可不信。』說完就去世了。
何子季
何胤，字子季，年少時就好學，拜沛國人劉巘為師，學習《易經》、《禮記》和《毛詩》。當時他到鐘山定林寺聽講佛經。在齊為官，擔任建安太守。每到臘祭時就放囚犯回家，讓他們按期返回。何胤曾經和門人商議吃素的事情。門人上疏說：『變化最大的莫過於生死，生死之中最重要的莫過於性命。性命對他們來說極其重要，滋味對我們來說可以暫緩。如果說一去一來是生死常事，那麼傷心慘目的事情也會發生在自己身上。』何胤晚年就斷絕了葷腥。
蘇瓊
蘇瓊，字珍之，武強人。擔任清河太守。郡里的父老曾經獻上兩個瓜。蘇瓊把瓜放在房樑上始終不肯切開。他喜歡禪宗的道理。有僧人來拜訪，想要討債。蘇瓊整天和他談論玄理。僧人沒有機會開口。弟子問他原因。僧人說：『每次見到府君，他就直接把我帶到青雲之上去了，哪裡還能談論地上的事情呢？』於是燒掉了借據。
《法喜志》卷一 卍新續藏第 88 冊 No. 1649 《名公法喜志》
《法喜志》卷二
冰蓮道人 夏樹芳 輯
寤斗居士 馮 定 閱
陶貞白
陶
【English Translation】 English version It will not completely perish. The Taoist spirit, the delusions of the world diminish daily, while the clear and constant nature remains forever.
Wang Huaizhi
Wang Huaizhi, courtesy name Yuanhui, was a native of Langya. His family esteemed Confucian studies and did not believe in Buddhism. He often said that when the body dies, the spirit vanishes; how could there be three lifetimes? During the Yuanjia period (424-453), he served as the magistrate of Danyang County. When he was seriously ill and near death, he briefly regained consciousness. At that time, He Daoli, the magistrate of Jiankang County, came to visit him. Wang Huaizhi said to He Daoli, 'The body dies, but the spirit exists; now I know that what Buddhism says is true.' He Daoli said, 'Your Honor's usual arguments were not like this; what have you seen now that you suddenly change your mind?' Wang Huaizhi replied solemnly, 'The spirit indeed does not perish; Buddhism must be believed.' After saying this, he passed away.
He Zij
He Yin, courtesy name Ziji, loved learning from a young age. He studied under Liu Yan of Pei, learning the 'Book of Changes,' the 'Book of Rites,' and the 'Mao Commentary on the Book of Poetry.' At that time, he went to Dinglin Temple on Zhong Mountain to listen to Buddhist scriptures. He served as the governor of Jian'an during the Qi dynasty. Every year during the La sacrifice, he would release prisoners to go home, and they would return on time. He Yin once discussed vegetarianism with his disciples. A disciple submitted a memorial saying, 'The greatest change is none other than life and death, and the most important thing in life and death is none other than life itself. Life is extremely important to them, while taste can be delayed for us. If it is said that going and coming is a common occurrence in life and death, then the tragic events of heartbreak will also happen to oneself.' In his later years, He Yin stopped eating meat.
Su Qiong
Su Qiong, courtesy name Zhenzhi, was a native of Wuqiang. He served as the governor of Qinghe. The elders of the county once presented him with two melons. Su Qiong placed the melons on the beam and never cut them open. He liked the principles of Chan Buddhism. A monk came to visit, intending to collect a debt. Su Qiong spent the whole day discussing profound principles with him. The monk had no opportunity to speak. A disciple asked him the reason. The monk said, 'Every time I see the governor, he takes me directly into the blue clouds; how can I talk about earthly matters?' So he burned the debt note.
Fahixi Zhi, Volume 1 卍 New Continued Collection, Volume 88, No. 1649, 'Fahixi Zhi of Famous Officials'
Fahixi Zhi, Volume 2
Compiled by Ice Lotus Taoist Xia Shufang
Read by Wudou Layman Feng Ding
Tao Zhenbai
Tao
弘景。字通明。丹陽人。母霍氏。夢天人手執香爐降其家。有娠生弘景。宋末為諸王侍讀。齊永明中脫朝衣掛神武門。上表辭祿。公卿祖征虜亭。供張甚盛。朝野榮之。止句曲華陽洞天。筑危樓三層自處其上。百應遂絕。間一聽吹笙而已。庭院皆植松。每一聽松風。欣然自樂。與梁武帝有布衣舊。即位後手詔召之。弘景畫兩牛。一散放水草。一著金絡頭纼而䇿之。帝笑曰。此何減莊生龜㬰尾耶。乃罷不復徴。而朝家大事無不取決。帝每得弘景書。必焚香盥讀。尚書令沈約以下。皆屏師資之敬。時謂山中宰相。嘗建菩薩白塔於三茅山。又夢佛授記。名勝力菩薩。乃詣鄮縣阿育王塔。自誓受五大戒。臨終不用沐浴。以大袈裟覆衾上。弟子遵之。年八十五。謚貞白先生。
荀公普
荀勖。字公普。武帝朝領秘書監。得汲郡冢中竹書。撰次以為中經。列在秘書。自中書遷尚書令。人賀之。曰奪我鳳凰池。諸君何賀耶。泰始二年。勖于洛下造金像佛菩薩十二。身放大光明。都人競集瞻禮。
劉慧斐
劉慧斐。字宣文。彭城人。博學工文辭。起家梁安成王參軍。隱居東林寺。自構一小園名離垢。時人因稱為離垢先生。與張孝秀同遊。相得甚歡。論者謂遠法師后將二百年。方有張劉之盛。
陸佐公
【現代漢語翻譯】 現代漢語譯本： 陶弘景，字通明，是丹陽人。他的母親霍氏，夢見天人手持香爐降臨到她家，因此懷孕生下了陶弘景。南朝宋朝末年，他擔任諸王的侍讀。南朝齊永明年間（483-493年），他脫下朝服掛在神武門上，上表辭去官職。公卿們在祖征虜亭為他餞行，場面非常盛大，朝廷內外都以此為榮。他隱居在句曲山的華陽洞天，建造了三層高的樓房，自己住在上面，斷絕了一切應酬，偶爾才聽聽吹笙。庭院裡都種植松樹，每次聽到松樹的風聲，就欣然自樂。他和梁武帝有平民時的交情，梁武帝即位后，親自寫詔書召他。陶弘景畫了兩頭牛，一頭散放在水草間，一頭戴著金絡頭，被人用鞭子驅趕。梁武帝笑著說：『這比莊周的烏龜曳尾還要好吧！』於是作罷，不再徵召他。但是朝廷的大事沒有不向他請教的。梁武帝每次得到陶弘景的信，必定焚香洗手后才閱讀。尚書令沈約以下的人，都對他懷有師長的敬意，當時人們稱他為『山中宰相』。他曾經在三茅山建造菩薩白塔，又夢見佛授記，稱他為勝力菩薩。於是前往鄮縣的阿育王塔，發誓受五大戒。臨終時不用沐浴，用大袈裟覆蓋在被子上，弟子們遵照他的遺囑。享年八十五歲，謚號貞白先生。
荀公普
荀勖，字公普，在晉武帝司馬炎朝（265-290年）擔任秘書監。他得到了從汲郡古墓中發現的竹簡，整理編纂成為《中經》，列在秘書省。後來從中書省升任尚書令，有人向他祝賀，他說：『奪走了我的鳳凰池，你們祝賀什麼呢？』泰始二年（266年），荀勖在洛陽建造了金像佛菩薩十二尊，身放巨大的光明，都城的人們爭相聚集瞻仰禮拜。
劉慧斐
劉慧斐，字宣文，是彭城人。他博學多才，擅長文章辭賦。最初擔任梁安成王的參軍。後來隱居在東林寺，自己建造了一個小園林，取名為離垢。當時的人們因此稱他為離垢先生。他和張孝秀一同遊玩，彼此非常投合。評論的人認為，在慧遠法師之後將近二百年，才有了張劉這樣的盛況。
陸佐公
【English Translation】 English version: Tao Hongjing, courtesy name Tongming, was a native of Danyang. His mother, Lady Huo, dreamed that a celestial being descended upon her home holding an incense burner, and as a result, she conceived and gave birth to Tao Hongjing. During the late Song dynasty, he served as a tutor to the various princes. During the Yongming period (483-493 AD) of the Qi dynasty, he took off his court attire and hung it on the Shenwu Gate, submitting a memorial to resign from his official position. The dukes and ministers held a grand farewell banquet for him at the Zu Zhenglu Pavilion, which was considered a great honor by the court and the public. He went into seclusion at the Huayang Grotto-heaven in Mount Gouqu, where he built a three-story tower and lived on the top floor, cutting off all social interactions. Occasionally, he would listen to the sound of the sheng (笙, a Chinese mouth-blown free reed instrument). His courtyard was planted with pine trees, and he would be delighted whenever he heard the sound of the wind blowing through the pines. He had been friends with Emperor Wu of Liang (梁武帝) during his commoner days. After Emperor Wu ascended the throne, he personally wrote an edict to summon Tao Hongjing. Tao Hongjing painted two oxen, one grazing freely in the meadows, and the other wearing a golden bridle and being whipped. Emperor Wu laughed and said, 'This is even better than Zhuang Zhou's (莊周) turtle dragging its tail!' So he gave up and did not summon him again. However, all major affairs of the court were decided after consulting with him. Every time Emperor Wu received a letter from Tao Hongjing, he would burn incense, wash his hands, and then read it. Even the Minister of the Imperial Secretariat, Shen Yue (沈約), and others, held him in the respect of a teacher. At the time, he was called the 'Prime Minister in the Mountains'. He once built a white pagoda for the Bodhisattva on Mount Sanmao (三茅山), and also dreamed that the Buddha bestowed upon him the name Shengli Bodhisattva (勝力菩薩). Thereupon, he went to the Ashoka Pagoda (阿育王塔) in Mao County (鄮縣) and vowed to receive the Five Great Precepts. When he was dying, he did not bathe, but covered himself with a large kasaya (袈裟, a Buddhist robe) over his quilt. His disciples followed his instructions. He lived to the age of eighty-five and was posthumously honored as 'Master Zhenbai'.
Xun Gongpu
Xun Xu (荀勖), courtesy name Gongpu, served as the Director of the Imperial Library during the reign of Emperor Wu of Jin (晉武帝, 265-290 AD). He obtained bamboo books from a tomb in Ji Commandery (汲郡) and compiled them into the Zhongjing (中經), which was placed in the Imperial Library. Later, he was promoted from the Central Secretariat to the Minister of the Imperial Secretariat. When people congratulated him, he said, 'You have taken away my Phoenix Pond (鳳凰池), what are you congratulating me for?' In the second year of the Taishi era (泰始二年, 266 AD), Xun Xu built twelve golden statues of Buddhas and Bodhisattvas in Luoyang, which emitted great light. The people of the capital gathered to pay homage to them.
Liu Huifei
Liu Huifei (劉慧斐), courtesy name Xuanwen, was a native of Pengcheng. He was learned and skilled in writing. He began his career as a military advisor to the Prince of Liang'an (梁安成王). Later, he went into seclusion at Donglin Temple (東林寺), where he built a small garden called Ligou (離垢, meaning 'free from defilement'). People at the time called him 'Master Ligou'. He traveled with Zhang Xiaoxiu (張孝秀) and they got along very well. Commentators said that nearly two hundred years after Master Huiyuan (慧遠法師), there emerged such a flourishing of talents as Zhang and Liu.
Lu Zuogong
陸倕。字佐公。少勤學。善屬文。永明中。同謝眺等八人。並以文學親侍。累遷給事黃門侍郎。天監初。與劉孝綽。為龍門之遊。嘗撰志公塔銘曰。緒胄莫詳。邑居罕見。譬彼涌出。猶如空現。言無成則。服匪恒倫。坐亡立在。折體分神。動足墻立。發言風偃。徒識靈奇。莫究深淺。
孔彥深
孔淳之。字彥深。居會稽剡縣。性好山水。每有所游。必窮其幽峻。嘗遊山遇沙門法崇。因留共上。遂停三載。因指法崇嘆曰。緬想人外三十年矣。今乃傾蓋於茲。不覺老之將至也。會稽太守謝方明苦要之不能致。使謂曰。茍不入吾郡。何為入吾郭。淳之笑曰。潛游者不識其水。巢棲者非辨其林。飛沉所至。何問其主。元嘉初徴為散騎侍郎不就。
梁敬之
梁肅。字敬之。以文辭清麗擢太子挍書郎。修國史。累官翰林學士。學天臺教於荊溪禪師。深得法要。以止觀文義弘博。覽者廢日。乃刪定為六卷行於世。有天臺禪林寺碑。天臺止觀統例。智者禪師傳論。
魏伯起
魏收。字伯起。少機警。能屬文。北齊受禪。詔冊諸文及魏史。皆收所撰。官至尚書左僕射。謚文貞。其撰魏書佛老志曰。生生之類。三世神識嘗不滅也。凡為善惡必有報應。漸積勝業。陶冶粗鄙。經典數形。澡煉神明
【現代漢語翻譯】 現代漢語譯本 陸倕（音chuí）。字佐公。年少時勤奮好學，擅長寫作文章。永明（南朝齊年號，483-493）年間，與謝眺等八人，都因為文學才能而被皇帝親近侍奉。多次陞遷至給事黃門侍郎。天監（南朝梁年號，502-519）初年，與劉孝綽一同遊覽龍門。曾經撰寫志公塔銘，內容是：『先祖的世系已經無法詳細考證，居住的里巷也罕為人知。就像那突然涌現的事物，猶如在空中顯現一般。言語沒有固定的準則，服飾也不遵循恒常的倫理。坐著的時候如同已經去世，站立的時候如同分化出神靈。稍微一動腳，墻壁就好像要立起來，一發言，風就好像要倒伏。人們只知道他的靈異奇特，卻無法探究他的深淺。』
孔彥深
孔淳之，字彥深，居住在會稽郡剡縣。天性喜愛山水，每次遊覽，必定尋訪到最幽深險峻的地方。曾經遊山時遇到沙門（和尚）法崇，於是留下來與他一同居住，一住就是三年。孔淳之指著法崇感嘆道：『我向往人世之外的生活已經三十年了，如今竟然在這裡與你相遇，不知不覺已經到了老年。』會稽太守謝方明極力邀請他，卻不能成功，就派人對他說：『如果不進入我的郡，為什麼要進入我的轄區？』淳之笑著說：『潛游的魚不認識水，築巢的鳥不辨別樹林。飛翔或沉潛，到哪裡是自己的自由，何必問主人是誰呢？』元嘉（南朝宋年號，424-453）初年，朝廷徵召他為散騎侍郎，他沒有就任。
梁敬之
梁肅，字敬之，因為文辭清麗而被提拔為太子校書郎，參與修訂國史，多次陞官至翰林學士。向荊溪禪師學習天臺宗的教義，深刻領悟了其中的精髓。他認為止觀的文義過於弘大繁博，讀者往往耗費大量時間，於是刪繁就簡，整理成六卷本流傳於世。著有《天臺禪林寺碑》、《天臺止觀統例》、《智者禪師傳論》等。
魏伯起
魏收，字伯起，年少時就機敏聰慧，擅長寫作文章。北齊接受禪讓后，詔書、冊文以及魏史，都是魏收所撰寫。官至尚書左僕射，謚號文貞。他撰寫的《魏書·佛老志》中說：『一切有生命的東西，其三世的神識從來沒有斷滅過。凡是做了善事或惡事，必定會有相應的報應。逐漸積累殊勝的功德，陶冶粗俗鄙陋的習性。佛經多次闡明，洗滌煉化人的精神。』
【English Translation】 English version Lu Chui (陸倕), courtesy name Zuo Gong (佐公), was diligent in his studies from a young age and excelled at writing. During the Yongming (永明) period (483-493 AD) of the Southern Qi dynasty, he and Xie Tiao (謝眺) and seven others were favored and attended to the emperor due to their literary talents. He was repeatedly promoted to the position of Attendant Gentleman of the Yellow Gate (給事黃門侍郎). At the beginning of the Tianjian (天監) period (502-519 AD) of the Southern Liang dynasty, he traveled to Longmen (龍門) with Liu Xiaochuo (劉孝綽). He once wrote an inscription for the Zhigong (志公) Pagoda, which read: 'The lineage of ancestors cannot be detailed, and the neighborhood of residence is rarely seen. It is like something suddenly emerging, as if appearing in the void. Words have no fixed rules, and clothing does not follow constant ethics. Sitting is like being dead, and standing is like dividing the spirit. A slight movement of the foot makes the wall seem to stand up, and a word makes the wind seem to fall. People only know his spiritual strangeness, but cannot explore its depth.'
Kong Yanshen (孔彥深)
Kong Chunzhi (孔淳之), courtesy name Yan Shen (彥深), lived in Shan County (剡縣), Kuaiji (會稽) Commandery. He loved mountains and rivers by nature, and whenever he traveled, he would seek out the most secluded and precipitous places. He once encountered the monk Fachong (法崇) while traveling in the mountains, so he stayed with him, and lived there for three years. Kong Chunzhi pointed to Fachong and sighed: 'I have longed for a life beyond the world for thirty years, and now I meet you here, unknowingly approaching old age.' Xie Fangming (謝方明), the governor of Kuaiji (會稽), tried hard to invite him, but could not succeed, so he sent someone to say to him: 'If you do not enter my commandery, why do you enter my territory?' Chunzhi smiled and said: 'Fish that swim in secret do not know the water, and birds that nest do not distinguish the forest. Where to fly or sink is one's freedom, why ask who the master is?' At the beginning of the Yuanjia (元嘉) period (424-453 AD) of the Southern Song dynasty, the court summoned him to be a Gentleman of the Yellow Gate (散騎侍郎), but he did not take office.
Liang Jingzhi (梁敬之)
Liang Su (梁肅), courtesy name Jingzhi (敬之), was promoted to be a Proofreader of the Crown Prince (太子校書郎) because of his elegant and beautiful writing. He participated in the revision of the national history and was repeatedly promoted to the position of Academician of the Hanlin Academy (翰林學士). He studied the teachings of the Tiantai (天臺) school from Chan Master Jingxi (荊溪禪師) and deeply understood its essence. He believed that the meaning of Zhi Guan (止觀, calming and contemplation) was too grand and extensive, and readers often spent a lot of time, so he simplified it and compiled it into six volumes for circulation. He wrote 'Stele of Tiantai Chanlin Temple (天臺禪林寺碑)', 'General Outline of Tiantai Zhi Guan (天臺止觀統例)', 'Biography and Treatise of Master Zhi Zhe (智者禪師傳論)', etc.
Wei Boqi (魏伯起)
Wei Shou (魏收), courtesy name Boqi (伯起), was intelligent and quick-witted from a young age and excelled at writing. After the Northern Qi (北齊) dynasty accepted the abdication, the edicts, proclamations, and the History of Wei (魏史) were all written by Wei Shou. He rose to the position of Left Vice Director of the Department of State Affairs (尚書左僕射) and was posthumously honored as Wenzhen (文貞). In his 'Treatise on Buddhism and Taoism' in the Book of Wei (魏書·佛老志), he said: 'All living beings, their spirits in the three lifetimes have never been extinguished. All good or evil deeds will surely have corresponding retribution. Gradually accumulate superior merits, and temper crude and vulgar habits. The Buddhist scriptures have repeatedly clarified, washing and refining people's spirits.'
。乃至無生而得佛道。其言三歸五戒。六道受生。六度進行。及佛真應。不生不滅。舍利塔廟。教化流廣之義。最為深密。
劉溉
劉溉。彥之曾孫。為建安太守。故人任昉以詩寄溉求一衫。溉撿橐中無可贈者。答曰。予衣本百結。閩鄉徒八蠶。官至吏部尚書。家居蔬食。虛室草床。傍無姬侍。朝夕從僧禮誦。武帝為月致三齋。所得俸祿皆充蔣山二寺。及卒。顏色如生。屈二指而逝。
沈休文
沈約。字休文。婺州東陽人。少為書生。名聞一時。以風流見稱。而肌體清臞。時謂沈郎腰瘦。嚐出新意撰聲律以革古詩。後世取則。號曰四聲。立宅郊阜。作郊居賦以自敘。仕至尚書僕射。休文于佛理甚精。著中食論一卷。謂一則勢利榮名。二則妖妍靡曼。三則甘旨肥醲。皆使心神昏亂。而甘芳沉溺。為累甚切。以往古諸佛過中不餐。推此晚食並置中前。自中之後。清虛無事。念慮自簡。在始未專。在久自習。此誠遣累之筌罤。適道之捷徑也。
劉彥和
劉勰。字彥和。東管人。雅為太子照明所重。撰文心雕龍五十篇。家貧不婚娶。依沙門僧裕。遂博通經論。區別部類而為之敘。定林寺藏經。即其銓次也。中書令沈約絕重其文。常置幾案間。凡都下寺塔。及名僧碑碣皆出其手。累官通事
【現代漢語翻譯】 乃至達到無生境界而證得佛道。其中所說的三歸（皈依佛、皈依法、皈依僧），五戒（不殺生、不偷盜、不邪淫、不妄語、不飲酒），六道受生（天道、人道、阿修羅道、畜生道、餓鬼道、地獄道），六度（佈施、持戒、忍辱、精進、禪定、智慧）的修行，以及佛的真身和應化身，不生不滅的道理，舍利塔廟的功用，教化流傳廣佈的意義，都是極為深奧精妙的。
劉溉
劉溉，是劉彥之的曾孫。擔任建安太守。老朋友任昉寫詩給劉溉，向他求一件衣服。劉溉檢查行囊，沒有可以贈送的，回覆說：『我的衣服本來就是補丁摞補丁的，閩地鄉下人只會養蠶。』官至吏部尚書。在家過著粗茶淡飯的生活，空蕩蕩的房間里只有一張草蓆床，身邊沒有姬妾侍奉。早晚跟隨僧人禮佛誦經。梁武帝蕭衍每月為他設三次齋飯。所得的俸祿都用來捐助蔣山的兩個寺廟。去世的時候，面色如生，彎曲兩根手指而逝。
沈休文
沈約（441年-513年），字休文。婺州東陽人。年輕時作為讀書人，名聲傳揚一時。以風流倜儻著稱，但身體清瘦。當時人說沈郎腰瘦。曾經獨出心裁地撰寫聲律，用來改革古詩。後世效仿他的做法，稱之為四聲。在郊外的山丘上建造住宅，寫《郊居賦》來描述自己的生活。官至尚書僕射。沈休文對佛理非常精通，著有《中食論》一卷，認為勢利榮名、妖艷嫵媚、美味佳餚，都會使人的心神昏亂，沉溺其中，危害非常大。效仿古代諸佛過午不食的規矩，將晚飯和早飯都放在中午之前。中午之後，清靜虛無，沒有雜事，念頭自然就簡單了。開始的時候可能不習慣，時間長了自然就習慣了。這確實是擺脫煩惱的工具，通往真理的捷徑啊。
劉彥和
劉勰（約465年—約522年），字彥和，東管人。受到太子蕭統的器重。撰寫《文心雕龍》五十篇。家境貧寒，沒有結婚。依附沙門僧裕，因此博通經書論典，區分部類併爲之作序。定林寺的藏經，就是他整理編次的。中書令沈約非常看重他的文章，常常放在幾案之間。凡是都城的寺廟寶塔，以及名僧的碑文墓誌，都出自他的手筆。歷任通事舍人。
【English Translation】 Even to achieving non-birth and attaining Buddhahood. The teachings on the Three Refuges (Buddha, Dharma, Sangha), the Five Precepts (no killing, no stealing, no sexual misconduct, no lying, no intoxicants), the Six Realms of Rebirth (devas, humans, asuras, animals, pretas, naraka), the practice of the Six Perfections (dana, sila, kshanti, virya, dhyana, prajna), as well as the true and manifested bodies of the Buddha, the principle of non-birth and non-death, the merit of stupas and temples, and the meaning of the widespread propagation of the teachings, are all extremely profound and subtle.
Liu Gai
Liu Gai was the great-grandson of Liu Yanzhi. He served as the governor of Jian'an. His old friend Ren Fang sent him a poem, asking for a garment. Liu Gai checked his baggage and found nothing to give, replying, 'My clothes are patched upon patches, and the people of Min only raise silkworms.' He rose to the position of Minister of Personnel. At home, he lived a simple life of vegetables and plain rice, with only a straw mat in an empty room, and no concubines to serve him. Morning and evening, he followed the monks in worship and chanting. Emperor Wu of Liang (Xiao Yan) provided him with three vegetarian meals a month. All his salary was used to support the two temples on Jiang Mountain. When he passed away, his complexion was as if he were alive, and he passed away with two fingers bent.
Shen Xiuwen
Shen Yue (441-513), courtesy name Xiuwen, was from Dongyang in Wuzhou. In his youth, as a scholar, his name was known far and wide. He was known for his elegance and refinement, but his body was thin and frail. People at the time said, 'Shen Lang has a slender waist.' He once innovatively composed tonal patterns to reform ancient poetry. Later generations followed his example and called it the Four Tones. He built a residence on a suburban hill and wrote 'Rhapsody on Suburban Living' to describe his life. He rose to the position of Vice Minister of the Ministry of Personnel. Shen Xiuwen was very knowledgeable in Buddhist principles and wrote a volume of 'Treatise on Midday Meal,' believing that power and fame, seductive beauty, and delicious food all cause the mind to be confused and addicted, causing great harm. Following the example of the ancient Buddhas who did not eat after noon, he placed both dinner and breakfast before noon. After noon, there is purity and emptiness, and thoughts naturally become simple. It may not be easy at first, but it becomes a habit over time. This is indeed a tool to get rid of troubles and a shortcut to the truth.
Liu Yanhe
Liu Xie (c. 465 – c. 522), courtesy name Yanhe, was from Dongguan. He was highly regarded by Crown Prince Zhao Ming (Xiao Tong). He wrote 'The Literary Mind and the Carving of Dragons' in fifty chapters. His family was poor, and he did not marry. He relied on the monk Seng Yu, and thus became well-versed in scriptures and treatises, distinguishing categories and writing prefaces for them. The collection of scriptures in Dinglin Temple was arranged and cataloged by him. Shen Yue, the Secretary of the Imperial Secretariat, greatly valued his writing and often placed it on his desk. All the temples and pagodas in the capital, as well as the epitaphs of famous monks, were written by him. He successively held the position of Attendant of Communication.
舍人。表求出家。先燔須自誓。帝嘉之。賜法名慧地。
崔子約
崔子約。五歲喪父。不肯食肉。后喪居喪。哀毀骨立。兄子度死。百日不入房。長八尺餘。姿神㒞異。為平原公開府祭酒。與兄子瞻俱詣晉陽。寄居佛寺。瞻長於子約二歲。每退朝久立。子約憑幾對之。二人風華郁然。諸沙門竊窺之。以為二天人也。
劉士湮
劉霽。字士湮。性至孝。十四居父憂。每哭輒嘔血。家貧與弟歊立志勤學。博涉多通。梁天監中。歷位西昌海鹽令。母明氏寢疾。泣誦觀音數萬遍。母病得瘥。及卒。廬墓哀號。白鶴雙翔其側。所著有釋俗語八卷。
元士宗
阮孝緒。字士宗。陳留人。父彥之。宋太尉從事中郎。孝緒年十三。通五經大旨。十六丁家難。入鐘山聽講。母有疾。緒在席心驚而歸。合藥鬚生人蔘。入山采求未獲。忽一鹿在前。心異之。至鹿息處果得人蔘。藥成。母疾隨愈。尚書令王晏來候之。緒惡其人。穿籬而遁。及晏被誅。以非黨獲免。嘗以鹿林為精舍。環以林池。杜絕交遊。世罕得而見之。御史中丞任昉欲見。輒望廬而返。乃指鹿林謂其兄曰。其室則邇。其人甚遠。繇是朝貴絕於造請。唯與斐子野交好。天監末累召不赴。曰若麇麚儘可參馭。何以異乎騄驥哉。嘗著七錄載內外
【現代漢語翻譯】 現代漢語譯本 舍人。上表請求出家，先燒灼頭髮以示決心。皇帝讚許他，賜予法名慧地（佛教僧侶的稱號）。 崔子約 崔子約，五歲時喪父，不肯吃肉。後來為父親守喪，極其悲痛以致身體消瘦。兄長的兒子崔度去世，一百天不進入內室。崔子約身高八尺多，容貌神態與衆不同。擔任平原公開府祭酒。與兄長的兒子崔瞻一同前往晉陽，寄居在佛寺中。崔瞻比崔子約年長兩歲，每次退朝後，崔子約總是站立很久。崔子約靠著幾案與他相對。兩人風采才華都很出衆，寺廟裡的僧人們私下窺視他們，認為他們是兩位天人。 劉士湮 劉霽，字士湮，天性至孝。十四歲時為父親守喪，每次哭泣都會嘔血。家境貧寒，與弟弟劉歊立志勤奮學習，廣泛涉獵，通曉多種知識。在梁朝天監年間（502-519年），歷任西昌、海鹽縣令。母親明氏臥病不起，劉霽哭泣誦唸觀音菩薩名號數萬遍，母親的病得以痊癒。母親去世后，劉霽在墓旁搭棚守喪，哀號哭泣，有兩隻白鶴在他身旁飛翔。他所著有《釋俗語》八卷。 元士宗 阮孝緒，字士宗，陳留人。父親阮彥之，曾任宋朝太尉從事中郎。阮孝緒十三歲時，通曉五經的大致內容。十六歲時遭遇家庭變故，進入鐘山聽講佛法。母親生病，阮孝緒在聽講時內心驚慌而返回家中。配藥需要新鮮的人蔘，他進入山中采求沒有找到。忽然一隻鹿出現在他面前，他心中感到奇異。到達鹿休息的地方，果然找到了人蔘。藥配好后，母親的病也隨之痊癒。尚書令王晏前來拜訪他，阮孝緒厭惡這個人，便鑿開籬笆逃走了。等到王晏被誅殺時，阮孝緒因為不是同黨而得以倖免。他曾經把鹿林作為精舍，周圍環繞著樹林和池塘，杜絕與外界的交往，世人很少能夠見到他。御史中丞任昉想要拜見他，總是望見他的住所就返回了。於是指著鹿林對他的哥哥說：『他的住所很近，但他這個人卻很遙遠。』從此朝廷權貴斷絕了對他的拜訪請求，只有與斐子野交好。天監末年，多次被朝廷徵召都不赴任，他說：『如果麋鹿都可以參與駕車，那和駕馭良馬有什麼區別呢？』他曾經撰寫《七錄》，記載了內外典籍。
【English Translation】 English version A court attendant submitted a memorial requesting to become a monk, first burning his hair to show his resolve. The emperor approved and bestowed upon him the Dharma name Huidi (a title for Buddhist monks). Cui Ziyue Cui Ziyue lost his father at the age of five and refused to eat meat. Later, while mourning his father, he was so grief-stricken that he became emaciated. When his elder brother's son, Cui Zhan, died, he did not enter his own room for a hundred days. Cui Ziyue was over eight feet tall, with an extraordinary appearance and demeanor. He served as the Libationer in the office of the Duke of Pingyuan. He and his elder brother's son, Cui Zhan, went to Jinyang together and resided in a Buddhist temple. Cui Zhan was two years older than Cui Ziyue. Every time after court, Cui Zhan would stand for a long time. Cui Ziyue would lean on a low table facing him. Both of them were radiant with talent and elegance. The monks in the temple secretly peeked at them, thinking they were two celestial beings. Liu Shiyan Liu Ji, styled Shiyan, was extremely filial by nature. At the age of fourteen, he mourned his father, and every time he cried, he would vomit blood. His family was poor, and he and his younger brother, Liu Xiao, were determined to study diligently, widely read, and knowledgeable. During the Tianjian era (502-519) of the Liang Dynasty, he successively served as the magistrate of Xichang and Haiyan counties. When his mother, Lady Ming, fell ill, he wept and recited the name of Guanyin (Avalokiteśvara) tens of thousands of times, and his mother's illness was cured. After her death, he built a hut by her tomb and mourned with loud cries, and two white cranes flew around him. He authored eight volumes of 'Explanations of Secular Language'. Yuan Shizong Ruan Xiaoxu, styled Shizong, was from Chenliu. His father, Ruan Yanzhi, served as an Attendant Gentleman of the Grand Commandant in the Song Dynasty. At the age of thirteen, Ruan Xiaoxu understood the main ideas of the Five Classics. At the age of sixteen, he encountered family misfortune and entered Zhongshan to listen to lectures on Buddhism. When his mother fell ill, Ruan Xiaoxu felt alarmed in his heart while listening to the lecture and returned home. The medicine required fresh ginseng, and he went into the mountains to search for it but could not find it. Suddenly, a deer appeared before him, and he felt it was strange. He reached the place where the deer rested and indeed found ginseng. After the medicine was prepared, his mother's illness was cured. The Minister of the Imperial Secretariat, Wang Yan, came to visit him, but Ruan Xiaoxu disliked him and escaped by breaking through the fence. When Wang Yan was executed, Ruan Xiaoxu was spared because he was not a member of his faction. He once used Lulin as a hermitage, surrounded by forests and ponds, cutting off contact with the outside world. Few people could see him. The Censorate Middle Official, Ren Fang, wanted to see him but always turned back after seeing his residence. He then pointed to Lulin and said to his elder brother, 'His residence is near, but the man himself is very far.' From then on, the nobles of the court ceased their requests for visits, and only Fei Ziye was on good terms with him. At the end of the Tianjian era (502-519), he was repeatedly summoned by the court but did not go, saying, 'If deer can be used to drive carriages, what is the difference from driving fine horses?' He once wrote the 'Seven Records', which recorded both internal and external classics.
圖書。其六曰佛法錄。既卒。門人謚曰文貞處士。
庾彥實
庾詵。字彥實。新野人。幼聰警。經史百氏無不該綜。性嗜林泉。蔬食布衣。不事生業。普通間召為黃門侍郎不就。晚年遵釋教。宅內建道場。六時禮誦。卒謚貞節先生。
杜輔言
杜𢏺。字輔言。中山人。幼聰敏。家貧無書。寄郡學受業。為時輩所推。魏孝明初。除太學博士。入北齊。為神武高歡奉使西魏。魏帝見之九龍殿。曰卿精於學佛。聊問經中佛性法性。為同爲異。𢏺曰止是一理。又問曰說者皆妄言法性寬。佛性狹。如何。𢏺曰。在寬成寬。在狹成狹。若論性體。非狹非寬。帝曰。既言成寬成狹。何得非狹非寬。𢏺曰。若言是寬。則不能成狹。若言是狹。亦不能為寬。以非寬非狹。故能寬能狹。所成雖異。能成則一。帝稱善。
徐孝穆
徐陵。字孝穆。剡人。仕梁為散騎常侍。及候景寇梁。父士秀被圍。陵蔬食布衣。皇皇然若居哀恤。使齊還。除御史中丞。時安成王頊為司空。權傾朝野。大臣莫敢言。陵劾奏之。朝野肅然。累官太子少傅。陵八歲能屬文。沙門寶誌摩其頂曰。此天上石麒麟也。嘗聽智者講經。因立五愿。一臨終正念。二不墜三塗。三人中託生。四童真出家。五不墮流俗之僧。后至唐貞觀間。生
【現代漢語翻譯】 現代漢語譯本 圖書。其六曰佛法錄。去世后，門人追諡為文貞處士。
庾彥實
庾詵（shēn），字彥實，新野人。從小就聰明機警，對經史百家無不廣泛涉獵。天性喜愛山林泉石，吃素食，穿布衣，不從事生產經營。普通年間（南朝梁武帝的年號）被召為黃門侍郎，沒有就任。晚年信奉佛教，在住宅內建立道場，每天六個時辰禮拜誦經。去世后，被追諡為貞節先生。
杜輔言
杜𢏺（dù），字輔言，中山人。從小聰明敏捷，家裡貧窮沒有書籍，寄住在郡學裡學習，被同輩人所推崇。魏孝明帝初年，被任命為太學博士。進入北齊后，為神武高歡奉命出使西魏。魏帝在九龍殿接見了他，說：『您精通佛學，我來問問經中的佛性法性，是相同還是不同？』杜𢏺回答說：『本來就是一個道理。』又問：『有人說妄言法性寬廣，佛性狹窄，怎麼樣？』杜𢏺回答說：『在寬廣處就成為寬廣，在狹窄處就成為狹窄。如果從性體的角度來說，就不是狹窄也不是寬廣。』魏帝說：『既然說是成為寬廣成為狹窄，怎麼能說不是狹窄也不是寬廣呢？』杜𢏺回答說：『如果說是寬廣，就不能成為狹窄；如果說是狹窄，也不能成為寬廣。因為不是寬廣也不是狹窄，所以能寬能狹。所成就的雖然不同，能成就的則是一個。』魏帝稱讚他。
徐孝穆
徐陵，字孝穆，剡（shàn）人。在梁朝做官，擔任散騎常侍。等到候景侵犯梁朝，他的父親徐士秀被圍困，徐陵吃素食，穿布衣，憂心忡忡的樣子好像在居喪。出使齊國回來后，被任命為御史中丞。當時安成王蕭頊（xū）擔任司空，權力傾覆朝野，大臣們沒有敢說話的。徐陵彈劾奏告了他，朝野上下都肅然起敬。多次陞官，擔任太子少傅。徐陵八歲就能寫文章，沙門寶誌摸著他的頭說：『這是天上的石麒麟啊。』曾經聽智者大師講經，因此立下五個願望：一是臨終時保持正念，二是不墮入三惡道（三塗），三是投生在人間，四是童真出家，五是不墮落為庸俗的僧人。後來在唐朝貞觀年間（627-649年）出生。
【English Translation】 English version 'Books. The sixth is the Record of the Buddha Dharma.' After his death, his disciples posthumously honored him as the Recluse of Literary Integrity.
Yu Yan Shi
Yu Shen, courtesy name Yan Shi, was a native of Xinye. From a young age, he was intelligent and quick-witted, and he extensively studied the classics, histories, and various schools of thought. He had a natural love for forests and springs, ate vegetarian food, wore cloth clothing, and did not engage in productive occupations. During the Putong era (reign of Emperor Wu of the Liang Dynasty), he was summoned to be a Yellow Gate Attendant but did not accept the position. In his later years, he followed Buddhism, established a Daoist temple in his residence, and performed rituals and recitations six times a day. After his death, he was posthumously honored as Master of Integrity and Fidelity.
Du Fu Yan
Du 𢏺, courtesy name Fu Yan, was a native of Zhongshan. From a young age, he was intelligent and quick-witted. His family was poor and had no books, so he stayed at the prefectural school to study and was admired by his peers. At the beginning of the reign of Emperor Xiaoming of the Wei Dynasty, he was appointed as a Doctor of the Imperial Academy. After entering the Northern Qi Dynasty, he was sent as an envoy to the Western Wei Dynasty by Gao Huan, the God of War. The Wei Emperor received him in the Nine Dragon Hall and said, 'You are well-versed in Buddhist studies. Let me ask you about the Buddha-nature and Dharma-nature in the scriptures. Are they the same or different?' Du 𢏺 replied, 'They are originally the same principle.' The Emperor then asked, 'Some people falsely say that Dharma-nature is broad and Buddha-nature is narrow. What do you say?' Du 𢏺 replied, 'In breadth, it becomes breadth; in narrowness, it becomes narrowness. If we discuss the essence of nature, it is neither narrow nor broad.' The Emperor said, 'Since you say it becomes breadth and becomes narrowness, how can you say it is neither narrow nor broad?' Du 𢏺 replied, 'If it is said to be broad, then it cannot become narrow; if it is said to be narrow, then it cannot become broad. Because it is neither broad nor narrow, it can be both broad and narrow. Although what is achieved is different, what achieves it is the same.' The Emperor praised him.
Xu Xiao Mu
Xu Ling, courtesy name Xiao Mu, was a native of Shan. He served as a Regular Attendant at the court of the Liang Dynasty. When Hou Jing invaded the Liang Dynasty, his father Xu Shixiu was besieged. Xu Ling ate vegetarian food, wore cloth clothing, and looked worried as if he were in mourning. After returning from a mission to the Qi Dynasty, he was appointed as a Censorate Secretary. At that time, Prince Ancheng, Xiao Xu, served as Minister of Works, and his power overshadowed the court. No ministers dared to speak out. Xu Ling impeached him, and the court was awed. He was promoted several times and served as Junior Tutor to the Crown Prince. Xu Ling was able to write at the age of eight. The monk Baozhi touched his head and said, 'This is a stone Qilin from heaven.' He once listened to the teachings of Zhiyi and made five vows: first, to maintain right mindfulness at the time of death; second, not to fall into the three evil realms (three paths of suffering); third, to be reborn in the human realm; fourth, to leave home as a novice; and fifth, not to degenerate into a vulgar monk. Later, he was born during the Zhenguan era (627-649 AD) of the Tang Dynasty.
縉雲朱家。年十八將納婦。路逢梵僧謂曰。少年何意欲違昔誓。因示其五愿。遂感悟不復還家。即往天臺國清寺。投章安法師咨受心要。證法華三昧。號智威。
徐孝克
徐孝克。陵之弟。性孝。通五經善屬文。梁太清中起家博士。候景亂。歲饑。孝克養母。饘粥不能給。乃剃髮為沙門。乞食以給。后旌于朝。高宗召為祭酒。每侍宴取珍果。還以遺母。高宗嗟嘆。來所司餉其母。方克托缽時。有神僧印度。號法整。
李子約
李士謙。字子約。平棘人。幼孤事母孝。其伯父玚稱曰。此吾家曾子也。宗黨豪盛。士謙獨舍宅為寺。兢兢儉素。不御酒肉。隋有天下。畢志不仕。嘗有粟千石以貸鄉人。值歲祲。對眾焚券。不責其償。明年又大饑。士謙罄竭家資。糜粥施藥。鄉人全活者萬計。或謂之曰。子多陰德。后必昌大。士謙曰。陰德猶耳鳴。已自知之。人無知者。子今已知。何足為德。士謙善談玄理。嘗有客在座。不信佛家報應之說。士謙諭之曰。積善餘慶。積惡餘殃。非休咎之應耶。至若鯀為黃態。杜宇為鶗鴂。褒君為龍。牛哀為虎。彭生為豕。如意為犬。鄧艾為牛。徐伯為魚。羊祜前身李子之子。此非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。士謙曰。此不
【現代漢語翻譯】 現代漢語譯本：縉雲朱家的兒子，十八歲時將要迎娶妻子。在路上遇到一位僧人，僧人對他說：『少年，你為何想要違背過去的誓言？』於是向他展示了他的五個誓願。朱家的兒子因此感悟，不再回家，直接前往天臺山國清寺，向章安法師請教並接受佛法心要，證得法華三昧，法號智威。
徐孝克
徐孝克是徐陵的弟弟，天性孝順，精通五經，擅長寫作。在梁朝太清年間（547-549年）被任命為博士。侯景之亂時，正值饑荒，徐孝克贍養母親，連稀粥都難以供給。於是他剃髮為僧，乞討食物來供養母親。後來朝廷表彰了他的行為，高宗召他為祭酒。每次參加宴會，他都會取一些珍貴的水果，帶回去給母親。高宗感嘆不已，命令有關部門供給他的母親食物。在徐孝克托缽乞討時，有一位來自印度的神僧，法號法整。
李子約
李士謙，字子約，是平棘人。年幼時成了孤兒，侍奉母親非常孝順。他的伯父李玚稱讚他說：『這是我們家的曾子啊！』宗族豪門眾多，李士謙獨自捨棄住宅作為寺廟，生活節儉樸素，不飲酒吃肉。隋朝建立天下後，他立志不為隋朝效力。他曾經有粟米一千石借給鄉人，遇到饑荒之年，當著眾人的面燒燬了借據，不再追討償還。第二年又發生大饑荒，李士謙傾盡家產，煮粥施藥，鄉人得以保全性命的有數萬人。有人對他說：『您積了很多陰德，以後一定會昌盛發達。』李士謙說：『陰德就像耳鳴一樣，自己已經知道了，別人不知道。現在你知道了，這有什麼可以稱得上是德呢？』李士謙擅長談論玄妙的道理。曾經有客人在座，不相信佛家的報應之說。李士謙開導他說：『積善之家必有餘慶，積惡之家必有餘殃，這不是吉兇禍福的應驗嗎？至於鯀死後變成黃熊，杜宇死後變成杜鵑鳥，褒君死後變成龍，牛哀死後變成老虎，彭生死後變成豬，如意死後變成狗，鄧艾死後變成牛，徐伯死後變成魚，羊祜的前身是李子之子，這難道不是佛家所說的變異受生的說法嗎？』客人說：『邢子才說，哪裡有松柏死後變成臭椿樹和櫟樹的道理？我認為他說的是對的。』李士謙說：『這不
【English Translation】 English version: Zhu's son from Jinyun, at the age of eighteen, was about to marry a wife. On the road, he met a Buddhist monk who said to him, 'Young man, why do you want to break your past vows?' Then he showed him his five vows. Zhu's son was thus enlightened and did not return home. He went directly to Guoqing Temple on Mount Tiantai, where he consulted Master Zhang'an and received the essence of the Dharma, attaining the Lotus Samadhi, and was named Zhiwei.
Xu Xiaoke
Xu Xiaoke was Xu Ling's younger brother, naturally filial, proficient in the Five Classics, and skilled in writing. During the Taiqing era (547-549 AD) of the Liang Dynasty, he was appointed as a Doctor. During the Hou Jing Rebellion, there was a famine, and Xu Xiaoke supported his mother, unable to even provide thin porridge. So he shaved his head and became a monk, begging for food to support his mother. Later, the court commended his actions, and Emperor Gaozong summoned him to be a Libationer. Every time he attended a banquet, he would take some precious fruits and bring them back to his mother. Emperor Gaozong sighed with admiration and ordered the relevant departments to provide food for his mother. When Xu Xiaoke was begging for alms, there was a divine monk from India, named Fazheng.
Li Ziyue
Li Shiqian, styled Ziyue, was a native of Pingji. He became an orphan at a young age and served his mother with great filial piety. His uncle Li Yang praised him, saying, 'This is our family's Zengzi!' The clan was wealthy and powerful, but Li Shiqian alone gave up his residence as a temple, living frugally and simply, not drinking wine or eating meat. After the Sui Dynasty established its rule, he resolved not to serve the Sui Dynasty. He once lent a thousand shi (石，unit of dry measure) of grain to the villagers. When a famine year came, he burned the loan documents in front of everyone, no longer demanding repayment. The following year, there was another great famine, and Li Shiqian exhausted his family's wealth, cooking porridge and dispensing medicine, saving tens of thousands of villagers. Someone said to him, 'You have accumulated a lot of hidden virtue, and you will surely prosper in the future.' Li Shiqian said, 'Hidden virtue is like tinnitus, I already know it myself, and others do not know it. Now that you know it, what is there to call it virtue?' Li Shiqian was good at discussing profound principles. Once, there was a guest present who did not believe in the Buddhist doctrine of karma and retribution. Li Shiqian enlightened him, saying, 'The accumulation of good brings blessings, and the accumulation of evil brings misfortune. Is this not the response of good and bad fortune? As for Gun (鯀) becoming a yellow bear after death, Du Yu (杜宇) becoming a cuckoo bird, Bao Jun (褒君) becoming a dragon, Niu Ai (牛哀) becoming a tiger, Peng Sheng (彭生) becoming a pig, Ruyi (如意) becoming a dog, Deng Ai (鄧艾) becoming a cow, Xu Bo (徐伯) becoming a fish, and Yang Hu's (羊祜) previous life being the son of Li Zi (李子), is this not what the Buddhists call transformation and rebirth?' The guest said, 'Xing Zicai (邢子才) said, how can pine and cypress trees transform into ailanthus and oak trees after death? I think he is right.' Li Shiqian said, 'This is not'
類之談也。變化皆由心造。木豈有心乎。客不能難。
楊越公
楊素。字處道。華陰人。奇䇿高文。為一時之杰。累官上柱國。封越國公。雅重佛法。造光明寺。又于華岳造思覺寺。嘗行道院。觀壁間畫像。道士曰。此老子化胡成佛圖。素曰承聞老子化胡。胡人不受。老子變身作佛。胡人方受。是則佛能化胡。道不能化。何言老子化胡乎。且老子安用化胡為佛。何不化胡為道。道流不能對。
張士衡
張士衡。樂壽人。九歲喪母。哀毀渝制。隋末兵起。諸儒廢學。士衡復講教鄉里。太子承干迎致。謁太宗。推崇賢館學士。太子問事佛營福。其應如何。對曰。事佛在清凈仁恕。如貪惏驕虛。雖傾財事之。無損於禍。且善惡必報。若影赴形。為君明。為臣忠。為子孝。則福祚永。反是則禍至矣。時太子有逆志。故因對以箴之。
孫思邈
孫思邈。華原人。幼聰慧。日記萬言。獨孤信異之曰。聖童也。善老莊。兼通陰陽。推步醫藥。于釋典無所不究。居太白山。隋文帝以國子博士召不拜。太宗召至京師。時已老。欲官之不受。竟稱疾還山。嘗手寫華嚴經。太宗問邈曰。何經為大。對曰。華嚴經佛所尊大。帝曰。近玄奘三藏譯大般若經六百卷。何不為大。而八十卷反為大乎。對曰。華嚴
【現代漢語翻譯】 現代漢語譯本： 關於『類』的討論，（萬物的）變化都由心所創造。樹木難道有心嗎？客人無法反駁。
楊越公（楊素，544-606）： 楊素，字處道，華陰人。他有奇特的策略和高超的文采，是當時傑出的人物。歷任官職至上柱國，被封為越國公。他非常尊重佛法，建造了光明寺，又在華岳建造了思覺寺。他曾經在道院行走，看到墻壁上的畫像。道士說：『這是老子化胡成佛的圖畫。』楊素說：『聽說老子化胡，胡人不接受；老子變身成佛，胡人才接受。這樣說來，是佛能化胡，道不能化胡。為什麼說是老子化胡呢？』況且老子為什麼要化胡成佛？為什麼不化胡成道？』道士無言以對。
張士衡： 張士衡，樂壽人。九歲時喪母，悲傷過度以致違反了禮制。隋朝末年（581-618）戰亂興起，儒生們都放棄了學業，張士衡又在鄉里講學。太子李承乾迎接他，他謁見了唐太宗（李世民，598-649）。他被推崇為賢館學士。太子問他侍奉佛、營造福報，應該怎樣做。他回答說：『侍奉佛在於清凈仁恕。如果貪婪、驕傲、虛偽，即使傾盡家財侍奉佛，也無助於消除災禍。而且善惡必定有報應，就像影子跟隨形體一樣。作為君王英明，作為臣子忠誠，作為兒子孝順，那麼福運就會長久；反之，災禍就會降臨。』當時太子有謀反的意圖，所以（張士衡）藉著回答來勸誡他。
孫思邈（581-682）： 孫思邈，華原人。年幼時就聰明敏慧，一天能記住上萬字。獨孤信認為他很特別，說：『這是個神童啊！』他精通老莊學說，兼通陰陽、推步、醫藥，對於佛經沒有不深入研究的。他隱居在太白山。隋文帝（楊堅，541-604）想用國子博士的職位徵召他，他沒有接受。唐太宗（李世民，598-649）召他到京城，當時他已經年老，想授予他官職，他沒有接受，最終稱病返回山中。他曾經手寫《華嚴經》。唐太宗問孫思邈說：『什麼經書最為重要？』孫思邈回答說：『《華嚴經》是佛所尊崇的經典。』皇帝說：『最近玄奘三藏翻譯了《大般若經》六百卷，為什麼不認為它最重要，反而認為八十卷的《華嚴經》最重要呢？』孫思邈回答說：『《華嚴
【English Translation】 English version: On the subject of 'categories', all changes are created by the mind. Does wood have a mind? The guest could not refute.
Yang Yuegong (Yang Su, 544-606): Yang Su, courtesy name Chudao, was from Huayin. He possessed extraordinary strategies and brilliant literary talent, making him an outstanding figure of his time. He successively held official positions up to Supreme Pillar of the State and was enfeoffed as Duke of Yue. He deeply respected Buddhism, building the Guangming Temple and also the Sijue Temple on Mount Hua. He once walked in a Taoist temple and saw a painting on the wall. The Taoist priest said, 'This is a picture of Lao Tzu transforming the barbarians into Buddhas.' Yang Su said, 'I heard that when Lao Tzu tried to transform the barbarians, they did not accept him; only when Lao Tzu transformed himself into a Buddha did the barbarians accept him. In that case, it is the Buddha who can transform the barbarians, not Taoism. Why do you say Lao Tzu transformed the barbarians?' Moreover, why would Lao Tzu transform the barbarians into Buddhas? Why not transform them into Taoists?' The Taoist priest was speechless.
Zhang Shiheng: Zhang Shiheng was from Leshou. He lost his mother at the age of nine and grieved excessively, violating the proper rites. At the end of the Sui Dynasty (581-618), when wars broke out, the Confucian scholars abandoned their studies, but Zhang Shiheng resumed teaching in his hometown. Crown Prince Chengqian welcomed him, and he paid respects to Emperor Taizong of Tang (Li Shimin, 598-649). He was promoted to be a scholar of the Xian Hall. The Crown Prince asked him how one should serve the Buddha and cultivate blessings. He replied, 'Serving the Buddha lies in purity, kindness, and forgiveness. If one is greedy, arrogant, and hypocritical, even if one spends all one's wealth serving the Buddha, it will not help to avert disaster. Moreover, good and evil are inevitably rewarded, just as a shadow follows a form. If the ruler is wise, the minister is loyal, and the son is filial, then blessings will be everlasting; otherwise, disaster will come.' At that time, the Crown Prince had rebellious intentions, so (Zhang Shiheng) used his answer to admonish him.
Sun Simiao (581-682): Sun Simiao was from Huayuan. He was intelligent from a young age and could memorize ten thousand words a day. Dugu Xin considered him extraordinary, saying, 'This is a prodigy!' He was proficient in the teachings of Lao Tzu and Zhuangzi, and also knowledgeable in yin-yang, divination, and medicine. He thoroughly studied Buddhist scriptures. He lived in seclusion on Mount Taibai. Emperor Wen of Sui (Yang Jian, 541-604) wanted to summon him with the position of Doctor of the Imperial Academy, but he did not accept. Emperor Taizong of Tang (Li Shimin, 598-649) summoned him to the capital, but by then he was old. He wanted to grant him an official position, but he did not accept and eventually claimed illness and returned to the mountains. He once hand-copied the Avatamsaka Sutra (Flower Garland Sutra). Emperor Taizong asked Sun Simiao, 'Which sutra is the most important?' Sun Simiao replied, 'The Avatamsaka Sutra is the sutra revered by the Buddha.' The Emperor said, 'Recently, the Tripiṭaka Master Xuanzang translated the Mahaprajnaparamita Sutra in six hundred volumes. Why do you not consider it the most important, but instead consider the eighty-volume Avatamsaka Sutra the most important?' Sun Simiao replied, 'The *Avatamsaka
法界具一切門。於一切門中可演出大千經卷。般若經乃華嚴之一門耳。帝悟。從是受持。盧照鄰嘗稱之云。高談正一。則古之蒙莊子。深入不二。則今之維摩詰。
王仲淹
王通。字仲淹。龍門人。既冠。慨然有弘濟蒼生之志。西遊長安。上太平十二䇿不見用。作東征之歌以歸。乃讀詩書。正禮樂。修元經。贊易道。九年而六經大就。門人自遠而至者。京兆杜如晦。趙郡李靖。河東薜收。中山賈瓊。清河房元齡。鉅鹿魏徴。太原王圭溫彥博。咸稱北面受王佐之道。大業十三年有疾。聞煬帝被害。泫然而興曰。生民厭亂久矣。天其或者將啟堯舜之運。吾不與焉也。命也。遂卒。嘗為中說以擬論語。其周公篇曰。詩書盛而秦世滅。非孔子之罪也。玄虛長而晉室亂。非老莊之罪也。齋戒修而梁國亡。非釋迦之皋也。易不云乎。茍非其人。道不虛行。或問佛。文中子曰。聖人也。曰其教如何。曰西方之教也。中國則泥。
褚河南
褚遂良。字登善。錢塘人。貞觀二十二年。太宗宣玄奘法師譯經流佈。遂良入奏曰。佛教沖玄。天人莫測。言本則甚深。語門則難入。陛下擁護五乘。建立三寶。當叔葉而秀質。間千載而挺生。陟重險以求經。履危涂而訪道。見珍異俗。具獲真文。歸國翻宣。若庵摩之始脫。
【現代漢語翻譯】 現代漢語譯本 法界（Dharmadhatu，一切法的總稱）具備一切法門。在一切法門中可以演繹出大千世界的經卷。般若經只是華嚴經的一個法門而已。皇帝領悟了這一點，從此接受並奉持。盧照鄰曾經稱讚他說：『高談正一，就像古代的蒙莊子（莊周）。深入不二法門，就像現在的維摩詰（Vimalakirti，一位著名的在家菩薩）。』
王仲淹
王通，字仲淹，是龍門人。成年後，他慨嘆自己有弘揚濟世的志向。西行到長安，向皇帝進獻《太平十二策》，但沒有被採納。於是創作《東征之歌》返回家鄉。於是開始研讀詩書，匡正禮樂，研究《元經》，讚揚易道。九年後，六經（《詩》、《書》、《禮》、《樂》、《易》、《春秋》）研究完成。門人從遠方趕來求學，如京兆（今西安）的杜如晦，趙郡（今河北趙縣）的李靖，河東（今山西）的薛收，中山（今河北定州）的賈瓊，清河（今河北清河縣）的房玄齡，鉅鹿（今河北巨鹿縣）的魏徵，太原（今山西太原）的王圭、溫彥博，都自稱向他學習王佐之道。大業十三年（617年）生病，聽到隋煬帝被殺的訊息，悲傷地說：『百姓厭惡戰亂已經很久了。或許上天將要開啟堯舜那樣的盛世。我不能參與其中了，這是命啊。』於是去世。曾經創作《中說》來比擬《論語》。其中的《周公篇》說：『《詩》、《書》興盛，但秦朝卻滅亡了，這不是孔子的罪過。玄虛之學盛行，但晉朝卻混亂了，這不是老子、莊子的罪過。齋戒修行，但梁朝卻滅亡了，這不是釋迦牟尼的過錯。《易經》不是說過嗎？如果不是合適的人，道是不會有效實行的。』有人問他關於佛教的問題，文中子（王通的尊稱）說：『是聖人的教誨。』問：『他的教義如何？』答：『是西方的教義。在中國則變得僵化。』
褚河南
褚遂良，字登善，是錢塘人。貞觀二十二年（648年），唐太宗宣佈玄奘法師翻譯的佛經可以流傳。褚遂良上奏說：『佛教深奧玄妙，天人都難以測度。從根本上說非常深奧，從入門來說又難以進入。陛下擁護五乘（人乘、天乘、聲聞乘、緣覺乘、菩薩乘），建立三寶（佛、法、僧），正當佛教衰微之時而顯現出卓越的品質，相隔千年而降生。攀登重重險阻去求取佛經，經歷危險的道路去尋訪真理。見識了珍奇的異域風俗，完全獲得了真實的經文。回國翻譯宣講，就像庵摩羅果剛剛脫離果皮一樣。』
【English Translation】 English version The Dharmadhatu (the totality of all dharmas) possesses all gates (approaches or methods). Within all gates, one can unfold the sutras of the great chiliocosm. The Prajna Sutra is merely one gate of the Avatamsaka Sutra. The Emperor understood this and from then on, accepted and upheld it. Lu Zhaolin once praised him, saying: 'Speaking loftily of the One Truth, he is like the ancient Meng Zhuangzi (Zhuang Zhou). Penetrating deeply into non-duality, he is like the present-day Vimalakirti (a famous lay Bodhisattva).'
Wang Zhongyan
Wang Tong, styled Zhongyan, was a native of Longmen. Upon reaching adulthood, he lamented his ambition to promote universal salvation. He traveled west to Chang'an and presented the 'Twelve Policies for Peace' to the emperor, but they were not adopted. He then composed the 'Song of the Eastern Expedition' and returned home. Thereupon, he began to study the classics, rectify rituals and music, study the 'Yuan Jing', and praise the Way of the Yi. After nine years, he completed his study of the Six Classics (Poetry, Book of Documents, Rites, Music, Yi, and Spring and Autumn Annals). Disciples came from afar to study with him, such as Du Ruhui of Jingzhao (present-day Xi'an), Li Jing of Zhaojun (present-day Zhao County, Hebei), Xue Shou of Hedong (present-day Shanxi), Jia Qiong of Zhongshan (present-day Dingzhou, Hebei), Fang Xuanling of Qinghe (present-day Qinghe County, Hebei), Wei Zheng of Julu (present-day Julu County, Hebei), Wang Gui and Wen Yanbo of Taiyuan (present-day Taiyuan, Shanxi), all claiming to learn the Way of the Royal Assistant from him. In the thirteenth year of the Daye era (617 AD), he fell ill. Upon hearing the news of Emperor Yang's assassination, he sadly exclaimed: 'The people have long been weary of war and chaos. Perhaps Heaven is about to usher in an era like that of Yao and Shun. I will not participate in it; it is fate.' Thereupon, he passed away. He once wrote the 'Zhong Shuo' to emulate the 'Analects'. In the 'Duke of Zhou' chapter, it says: 'The flourishing of the Poetry and Book of Documents did not prevent the Qin dynasty from perishing; this is not the fault of Confucius. The prevalence of abstruse learning did not prevent the Jin dynasty from descending into chaos; this is not the fault of Laozi and Zhuangzi. The practice of fasting and purification did not prevent the Liang dynasty from collapsing; this is not the fault of Shakyamuni. Does not the Book of Changes say: If it is not the right person, the Way will not be effectively practiced?' Someone asked him about Buddhism, and Master Wenzhong (an honorific title for Wang Tong) said: 'It is the teaching of a sage.' Asked: 'What is its doctrine like?' He replied: 'It is the teaching of the West. In China, it has become rigid.'
Chu of Henan
Chu Suiliang, styled Dengshan, was a native of Qiantang. In the twenty-second year of the Zhenguan era (648 AD), Emperor Taizong announced that the Buddhist scriptures translated by the Dharma Master Xuanzang could be circulated. Chu Suiliang submitted a memorial, saying: 'Buddhism is profound and mysterious, beyond the comprehension of gods and humans. Fundamentally, it is very deep; in terms of entry, it is difficult to access. Your Majesty upholds the Five Vehicles (Human Vehicle, Deva Vehicle, Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle) and establishes the Three Jewels (Buddha, Dharma, Sangha), manifesting outstanding qualities at a time when Buddhism is declining, and being born after a thousand years. Climbing through dangerous obstacles to seek scriptures, traversing perilous paths to seek the truth. Seeing rare and exotic customs, and fully obtaining the true texts. Returning to the country to translate and proclaim them is like the Amalaka fruit just脫離ing its peel.'
精文奧義。猶金口之新開。況天慈廣遠。使布九州。蠢黔黎。俱餐妙法。臣等億劫難逢。不勝欣幸。遂良博涉文史。工楷隸。歷官諫議大夫。兼起居注。太宗曰。朕有不善。卿亦記耶。對曰。臣職在載筆。君舉必書。后受顧命輔高宗。遷尚書右僕射。高宗欲立武后。遂良力諫不納。乃置笏殿陛。叩頭流血曰。還陛下笏。乞歸田里。其忠鯁若此。
虞文懿
虞世南。字伯施。姚江人。貞觀中。弘文館學士。圖形凌煙閣。世南崇信佛事。嘗撰疏曰。弟子早年忽遇重患。許設千人齋。今謹于道場供千僧蔬食。以其願力。希生生世世常無病惱。七世久遠。六道冤親。並同今愿。後世南卒。帝手來魏王泰曰。世南云亡。石渠東觀之中無復人矣。未幾。賦往代興亡詩一篇。輒嘆息曰。鐘子期死。伯牙終身不復鼓琴。朕此詩將何所示。令褚遂良持詣世南靈帳。讀畢焚之。冀其神識感悟焉。明年。夢世南進讜言有如平生。因下詔曰。故禮部尚書文懿公虞世南。德行純備。志存忠益。奄從物化。良用悲傷。可即其家造五百僧齋。佛像一軀以資冥福。以申朕思舊之意。
孔穎達
孔穎達。字仲達。作五經正義。太宗朝。累官國子祭酒。時釋慧凈。與道士蔡晃談義。晃屢被摧折。穎達心存道黨。謂慧凈曰。佛家無諍
【現代漢語翻譯】 現代漢語譯本： 精妙的文字和深刻的奧義，就像佛祖金口剛剛開啟宣講一樣。更何況佛陀的慈悲廣大深遠，使得佛法遍佈九州，使愚昧的百姓都能享用這美妙的佛法。我們這些臣子億萬劫都難以遇到這樣的盛事，真是無比欣喜。褚遂良廣泛涉獵文史，擅長楷書隸書。歷任諫議大夫，兼任起居注。唐太宗（618年-907年）說：『朕若有不好的地方，你也會記錄嗎？』褚遂良回答說：『臣的職責在於記載，君王的行為必定記錄。』後來他接受顧命輔佐高宗，升任尚書右僕射。高宗想要立武則天為皇后，褚遂良極力勸諫不被採納，於是將笏板放在殿陛上，叩頭流血說：『還給陛下笏板，請求告老還鄉。』他的忠誠剛正就是這樣。
虞文懿
虞世南，字伯施，姚江人。貞觀年間（627年-649年），擔任弘文館學士，畫像被掛在凌煙閣。虞世南崇信佛事，曾經撰寫奏疏說：『弟子早年忽然遭遇重病，許願設千人齋。現在謹于道場供養千僧素食，憑藉這個願力，希望生生世世常常沒有疾病煩惱，七世久遠，六道冤親，都和弟子有同樣的願望。』後來虞世南去世，唐太宗（618年-907年）手書給魏王泰說：『虞世南去世了，石渠閣和東觀中再也沒有這樣的人了。』不久，太宗寫了一篇追憶往代興亡的詩，常常嘆息說：『鐘子期死了，伯牙終身不再彈琴。朕的這首詩將給誰看呢？』於是命令褚遂良拿著詩到虞世南的靈帳前，讀完后焚燒，希望他的神識能夠感悟。』第二年，太宗夢見虞世南進獻正直的言論如同生前一樣，於是下詔說：『故禮部尚書文懿公虞世南，德行純粹完備，志向在於忠誠有益，不幸去世，朕非常悲傷。可以立即在他家建造五百僧齋，製作佛像一尊，用來資助他在陰間的福報，以此來表達朕思念舊臣的心意。』
孔穎達
孔穎達，字仲達，著有《五經正義》。唐太宗（618年-907年）時期，歷任國子祭酒。當時釋慧凈與道士蔡晃辯論義理，蔡晃屢次被駁倒。孔穎達心存道教，對慧凈說：『佛家不爭辯。』
English version: Profound words and deep meanings, just like the Buddha's golden mouth newly opened to preach. Moreover, the Buddha's compassion is vast and far-reaching, enabling the Dharma to spread throughout the nine provinces, so that ignorant people can enjoy this wonderful Dharma. It is difficult for us ministers to encounter such a grand event in hundreds of millions of kalpas, and we are extremely happy. Chu Suiliang extensively studied literature and history, and was good at regular script and official script. He successively served as Jianyi Dafu (Adviser) and concurrently as Qiju Zhu (Recorder of the Emperor's daily life). Emperor Taizong of Tang (618-907 AD) said: 'If I have any shortcomings, will you also record them?' Chu Suiliang replied: 'My duty is to record, and the king's actions must be recorded.' Later, he accepted the entrusted life to assist Gaozong and was promoted to Shangshu Youpuye (Right Vice Minister of the Ministry of Personnel). Gaozong wanted to establish Wu Zetian as empress, but Chu Suiliang strongly advised against it and was not adopted. So he placed the scepter on the steps of the palace, kowtowed and shed blood, saying: 'Return the scepter to Your Majesty, and ask to retire to my hometown.' His loyalty and integrity were like this.
Yu Wenyi
Yu Shinan, courtesy name Boshi, was a native of Yaojiang. During the Zhenguan period (627-649 AD), he served as a scholar in the Hongwen Pavilion, and his portrait was hung in the Lingyan Pavilion. Yu Shinan believed in Buddhism and once wrote a memorial saying: 'This disciple suddenly encountered a serious illness in his early years and vowed to set up a thousand-person vegetarian feast. Now, I respectfully offer vegetarian food to a thousand monks in the monastery, and with this vow, I hope that in every life I will be free from illness and trouble, for seven generations, and that all enemies and relatives in the six realms will have the same wish as this disciple.' Later, Yu Shinan passed away, and Emperor Taizong of Tang (618-907 AD) wrote to Prince Wei Tai, saying: 'Yu Shinan has passed away, and there is no one like him in the Shiqu Pavilion and Dongguan.' Soon, Taizong wrote a poem recalling the rise and fall of past dynasties, and often sighed, saying: 'Zhong Ziqi is dead, and Boya will never play the qin again in his life. Who will I show this poem to?' So he ordered Chu Suiliang to take the poem to Yu Shinan's spirit tent, burn it after reading it, hoping that his spirit could be enlightened.' The following year, Taizong dreamed that Yu Shinan offered upright advice as he did in his lifetime, so he issued an edict saying: 'The late Minister of the Ministry of Rites, Duke Yu Shinan of Wenyigong, was pure and complete in virtue, and his ambition was to be loyal and beneficial. Unfortunately, he passed away, and I am very sad. You can immediately build a five-hundred-monk vegetarian feast at his home and make a Buddha statue to help him in the underworld, in order to express my thoughts of the old minister.'
Kong Yingda
Kong Yingda, courtesy name Zhongda, wrote the Correct Meanings of the Five Classics. During the reign of Emperor Taizong of Tang (618-907 AD), he successively served as the Guozijijiu (Chancellor of the Imperial Academy). At that time, the Buddhist monk Huijing debated with the Taoist Cai Huang, and Cai Huang was repeatedly refuted. Kong Yingda, with his heart on Taoism, said to Huijing: 'Buddhists do not argue.'
【English Translation】 Profound words and deep meanings, just like the Buddha's golden mouth newly opened to preach. Moreover, the Buddha's compassion is vast and far-reaching, enabling the Dharma to spread throughout the nine provinces, so that ignorant people can enjoy this wonderful Dharma. It is difficult for us ministers to encounter such a grand event in hundreds of millions of kalpas, and we are extremely happy. Chu Suiliang extensively studied literature and history, and was good at regular script and official script. He successively served as Jianyi Dafu (Adviser) and concurrently as Qiju Zhu (Recorder of the Emperor's daily life). Emperor Taizong of Tang (618-907 AD) said: 'If I have any shortcomings, will you also record them?' Chu Suiliang replied: 'My duty is to record, and the king's actions must be recorded.' Later, he accepted the entrusted life to assist Gaozong and was promoted to Shangshu Youpuye (Right Vice Minister of the Ministry of Personnel). Gaozong wanted to establish Wu Zetian as empress, but Chu Suiliang strongly advised against it and was not adopted. So he placed the scepter on the steps of the palace, kowtowed and shed blood, saying: 'Return the scepter to Your Majesty, and ask to retire to my hometown.' His loyalty and integrity were like this.
Yu Wenyi
Yu Shinan, courtesy name Boshi, was a native of Yaojiang. During the Zhenguan period (627-649 AD), he served as a scholar in the Hongwen Pavilion, and his portrait was hung in the Lingyan Pavilion. Yu Shinan believed in Buddhism and once wrote a memorial saying: 'This disciple suddenly encountered a serious illness in his early years and vowed to set up a thousand-person vegetarian feast. Now, I respectfully offer vegetarian food to a thousand monks in the monastery, and with this vow, I hope that in every life I will be free from illness and trouble, for seven generations, and that all enemies and relatives in the six realms will have the same wish as this disciple.' Later, Yu Shinan passed away, and Emperor Taizong of Tang (618-907 AD) wrote to Prince Wei Tai, saying: 'Yu Shinan has passed away, and there is no one like him in the Shiqu Pavilion and Dongguan.' Soon, Taizong wrote a poem recalling the rise and fall of past dynasties, and often sighed, saying: 'Zhong Ziqi is dead, and Boya will never play the qin again in his life. Who will I show this poem to?' So he ordered Chu Suiliang to take the poem to Yu Shinan's spirit tent, burn it after reading it, hoping that his spirit could be enlightened.' The following year, Taizong dreamed that Yu Shinan offered upright advice as he did in his lifetime, so he issued an edict saying: 'The late Minister of the Ministry of Rites, Duke Yu Shinan of Wenyigong, was pure and complete in virtue, and his ambition was to be loyal and beneficial. Unfortunately, he passed away, and I am very sad. You can immediately build a five-hundred-monk vegetarian feast at his home and make a Buddha statue to help him in the underworld, in order to express my thoughts of the old minister.'
Kong Yingda
Kong Yingda, courtesy name Zhongda, wrote the Correct Meanings of the Five Classics. During the reign of Emperor Taizong of Tang (618-907 AD), he successively served as the Guozijijiu (Chancellor of the Imperial Academy). At that time, the Buddhist monk Huijing debated with the Taoist Cai Huang, and Cai Huang was repeatedly refuted. Kong Yingda, with his heart on Taoism, said to Huijing: 'Buddhists do not argue.'
。法師何以屢構斯難。慧凈答曰。佛破外道。外道不通。反謂佛曰。汝常自言平等。今既以難破我。即是不平。何謂平等。佛為通曰。以我不平破汝不平。汝若得平。即我平矣。顧今亦爾。以凈之諍。破彼之諍。彼得無諍。即凈無諍也。
杜克明
杜如晦。字克明。杜陵人。英邁善斷。有王佐才。太宗即位。進右僕射。與房玄齡共管國政。尊元琬法師之道。嘗詢要法。臨終召琬。愿為世世之師。
司馬喬卿
司馬喬卿。河內人。官大理司直。天性純謹。有至行。永徽中為揚州司戶曹。丁母憂。居喪骨立。刺血寫金剛經。未幾于廬墓生芝草二莖。長尺有八寸。綠莖朱蓋。日瀝汁一升。食味甘如蜜。取而復生。喬卿同僚數人並目睹其事。
王子安
王勃。字子安。龍門人。六歲善文辭。麟德初對䇿高第。授朝散郎。數獻䇿闕下。兄勉劇皆第進士。有才名。林易簡稱為三珠樹。勃嘗撰釋迦畫像記。維摩畫像碑。如來成道記。皆精金美王。豐贍周詳。
駱賓王
駱賓王。義烏人。七歲能賦詩。武后朝。數上疏言事。除臨海丞。鞅鞅不得志。棄官去。徐敬業討亂。賓王為敬業傳檄天下。斥武后罪。敬業敗。賓王亡去不知所之。當是時。狄仁傑委曲以圖大功。徐敬業慷慨以申大
【現代漢語翻譯】 現代漢語譯本 法師為什麼要屢次設定這樣的難題？慧凈回答說：『佛陀駁斥外道，外道不能理解，反而對佛陀說：『你常常說自己是平等的，現在既然用難題來駁倒我，就是不平等。什麼是平等？』佛陀爲了開導他，說：『用我的不平等來駁斥你的不平等，你如果達到平等，就是我的平等了。』現在也是這樣，用慧凈的辯論，來破除他們的辯論，他們如果能達到沒有辯論，就是慧凈也沒有辯論了。』
杜克明
杜如晦（585年－630年），字克明，杜陵人。英明果敢，善於決斷，有輔佐君王的才能。唐太宗李世民即位后，被任命為右僕射，與房玄齡共同管理國家政事。他尊崇元琬法師的佛法，曾經向他請教重要的佛法。臨終時召見元琬，希望生生世世都以他為老師。
司馬喬卿
司馬喬卿，河內人，官職為大理司直。天性純樸謹慎，有極高的德行。永徽年間（650年-655年）擔任揚州司戶曹。母親去世后，守喪期間非常消瘦。刺血書寫《金剛經》。不久，在他守墓的茅廬旁生長出兩株靈芝，長一尺八寸，綠色的莖，紅色的蓋，每天滴落汁液一升，味道甘甜如蜜。取走後又重新生長出來。司馬喬卿的幾位同僚都親眼目睹了這件事。
王子安
王勃（650年—676年），字子安，龍門人。六歲就擅長寫文章。麟德初年，對策考試獲得高第，被授予朝散郎。多次向朝廷獻策。他的哥哥王勉、弟弟王勮都考中了進士，很有才名。林易簡稱他們為『三珠樹』。王勃曾經撰寫《釋迦畫像記》、《維摩畫像碑》、《如來成道記》，都是精美絕倫、內容豐富周詳的作品。
駱賓王
駱賓王（約619年—約687年），義烏人。七歲就能寫詩。武后（武則天）當朝時，多次上書言事，被授予臨海丞。因為懷才不遇，辭官離去。徐敬業起兵討伐叛亂，駱賓王為徐敬業撰寫討伐武后的檄文，斥責武后的罪行。徐敬業失敗后，駱賓王逃亡不知去向。當時，狄仁傑委曲求全以圖謀大業，徐敬業慷慨激昂以伸張大義。
【English Translation】 English version Why does the Dharma master repeatedly create such difficulties? Hui Jing replied, 'The Buddha refutes the heretics, and the heretics cannot understand. Instead, they say to the Buddha, 'You always say that you are equal. Now that you use difficulties to refute me, it is unequal. What is equality?' The Buddha, in order to enlighten him, said, 'I use my inequality to refute your inequality. If you attain equality, then that is my equality.' It is the same now. I use Hui Jing's debate to break their debate. If they can attain no debate, then Hui Jing also has no debate.'
Du Keming
Du Ruhui (585-630), courtesy name Keming, was a native of Duling. He was intelligent and decisive, and had the talent to assist the ruler. After Emperor Taizong (Li Shimin) of the Tang Dynasty ascended the throne, he was appointed Right Minister and jointly managed state affairs with Fang Xuanling. He respected the Dharma Master Yuan Wan's teachings and once asked him about important Dharma principles. On his deathbed, he summoned Yuan Wan, hoping to have him as his teacher for lifetimes to come.
Sima Qiaoqing
Sima Qiaoqing, a native of Henan, held the official position of Dali Sizhi (Judge of the Supreme Court). He was pure and cautious by nature and possessed supreme virtue. During the Yonghui period (650-655), he served as the Sihu Cao (Registrar) of Yangzhou. After his mother passed away, he became extremely emaciated during the mourning period. He pierced his skin to draw blood and wrote the Diamond Sutra. Not long after, two stalks of Ganoderma lucidum (Lingzhi mushroom) grew beside his tomb, measuring one foot and eight inches in length, with green stems and red caps. They dripped one liter of juice daily, tasting as sweet as honey. After being taken, they grew again. Several of Sima Qiaoqing's colleagues witnessed this event.
Wang Zian
Wang Bo (650-676), courtesy name Zian, was a native of Longmen. He excelled in writing at the age of six. In the early years of the Linde era, he achieved high honors in the imperial examination. He was awarded the title of Chaosanlang (Official Title). He frequently submitted proposals to the court. His elder brother Wang Mian and younger brother Wang Ju both passed the imperial examination and were renowned for their talents. Lin Yijian referred to them as the 'Three Pearl Trees.' Wang Bo once wrote 'Records of Shakyamuni's Portrait,' 'Stele Inscription of Vimalakirti's Portrait,' and 'Records of the Buddha's Enlightenment,' all of which were exquisite and comprehensive works.
Luo Binwang
Luo Binwang (c. 619-c. 687), a native of Yiwu, was able to compose poetry at the age of seven. During the reign of Empress Wu (Wu Zetian), he repeatedly submitted memorials to the court, and was appointed as the Magistrate of Linhai. Frustrated by his lack of recognition, he resigned from his official position. When Xu Jingye launched a rebellion, Luo Binwang wrote a proclamation on behalf of Xu Jingye, denouncing Empress Wu's crimes. After Xu Jingye's defeat, Luo Binwang fled and his whereabouts became unknown. At that time, Di Renjie compromised in order to achieve great things, while Xu Jingye was impassioned in upholding justice.
義。而賓王則佐佑敬業者也。或者乃謂敬業反。賓王被誅。謬矣。太平廣記載之甚詳。按。記云。唐考功員外郎宋之問。以事累貶黜。放歸江南。游靈隱寺。夜月極明。長廊散步。因賦詩曰。鷲嶺郁巖峣。龍宮鎖寂寥。第二聯沉吟未就。有老僧點長命燈。坐大禪床。應聲曰。何不云樓觀滄海日。門對浙江潮。之問愕然訝其遒麗。遂續終篇曰。桂子月中落。天香云外飄。捫蘿登塔遠。刳木取泉遙。霜薄花更發。冰輕葉未雕。待入天臺路。看予度石橋。僧所贈句乃一篇之警䇿。遲明更訪之。則不復見矣。寺僧有知者曰。此駱賓王也。之問詰之。答曰。當徐敬業之敗。與賓王俱逃。捕之不獲。將帥慮失渠魁。罪且不測。因求類二人者函首以獻。故敬業得為衡山僧。年九十餘乃卒。賓王亦落髮遍游名山。至靈隱以週歲卒。當時雖敗。且以興復唐朝為名。故世多憐而脫之。
武平一
武甄。太原人。通春秋。工文辭。武后時畏禍。隱嵩山修浮屠。屢召不應。中宗時。拜修文館學士。
宋廣平
宋璟。字廣平。南和人。耿介有大節。風度凝遠。武后時為鳳閣舍人。每遇事直言。不顧身之利害。玄宗時拜相。清政平刑以持天下之正。中興賢相。璟為首稱。公方為廣州刺史。入曹溪禮六祖塔。誓曰。弟子愿畢
【現代漢語翻譯】 現代漢語譯本： 義。而駱賓王是輔佐徐敬業的人。有人說徐敬業謀反，駱賓王因此被誅殺，這是錯誤的。《太平廣記》對此記載甚詳。記載說，唐朝（公元618年-907年）考功員外郎宋之問，因事被貶謫，放歸江南。他遊覽靈隱寺，夜裡月光明亮，在長廊散步。於是賦詩說：『鷲嶺郁巖峣，龍宮鎖寂寥。』第二聯沉吟未就，有老僧點著長命燈，坐在大禪床上，應聲說：『何不云樓觀滄海日，門對浙江潮。』宋之問驚訝于其遒勁華麗，於是續終篇說：『桂子月中落，天香云外飄。捫蘿登塔遠，刳木取泉遙。霜薄花更發，冰輕葉未雕。待入天臺路，看予度石橋。』老僧所贈的句子乃是全篇的警策之處。遲明再去拜訪他，卻再也見不到了。寺僧有知情者說，這是駱賓王。宋之問詢問他，回答說：當徐敬業失敗時，與駱賓王一同逃走，抓捕他們沒有成功。將帥們擔心失去首要罪犯，罪責難以估量，因此尋找相像二人的頭顱獻上。所以徐敬業得以在衡山當和尚，九十多歲才去世。駱賓王也剃髮，遍游名山，到靈隱寺一年後去世。當時雖然失敗，但以興復唐朝（公元618年-907年）為名，所以世人大多憐憫而放脫了他們。
武平一
武甄，太原人，精通《春秋》，擅長文辭。武后（武則天）時期，因害怕惹禍，隱居嵩山修建佛塔，多次徵召都不應。唐中宗（公元705年-710年在位）時期，被授予修文館學士。
宋廣平
宋璟（字廣平），南和人，剛正有大節，風度凝重深遠。武后（武則天）時期擔任鳳閣舍人，每遇到事情都直言不諱，不顧自身利害。唐玄宗（公元712年-756年在位）時期被拜為宰相，以清廉的政治和平允的刑罰來維持天下的正義。是中興時期的賢相，宋璟是首要人選。宋璟擔任廣州刺史時，進入曹溪參拜六祖慧能的塔，發誓說：弟子愿畢
【English Translation】 English version: Yi. And Luo Binwang was an assistant to Xu Jingye. Some say that Xu Jingye rebelled, and Luo Binwang was therefore executed, which is incorrect. The Taiping Guangji records this in great detail. According to the record, Song Zhiwen, an official of the Ministry of Personnel during the Tang Dynasty (618-907 AD), was demoted and sent back to Jiangnan due to an incident. He visited Lingyin Temple, and the moonlight was bright at night as he strolled along the long corridor. So he composed a poem saying: 'Vulture Peak is lush and rocky, the Dragon Palace is locked in silence.' He pondered over the second couplet without success. An old monk, lighting a longevity lamp, sat on a large meditation bed and responded, 'Why not say, 'From the tower, one views the sea and the sun, the gate faces the Zhejiang tide.' Song Zhiwen was amazed by its strength and beauty, so he continued the poem, saying: 'Osmanthus seeds fall in the moonlight, heavenly fragrance floats beyond the clouds. Climbing the vines to reach the distant pagoda, hollowing out wood to draw water from afar. Thin frost makes the flowers bloom more, light ice leaves the leaves uncarved. Waiting to enter the Tiantai Road, watch me cross the stone bridge.' The sentence given by the old monk was the highlight of the entire poem. He went to visit him again the next morning, but he could not be found again. A monk in the temple who knew the truth said that this was Luo Binwang. Song Zhiwen asked him, and he replied: When Xu Jingye failed, he and Luo Binwang fled together, and they were not captured. The generals were worried about losing the main culprit, and the crime would be immeasurable, so they sought heads resembling the two and presented them. Therefore, Xu Jingye was able to become a monk in Hengshan and died at the age of ninety. Luo Binwang also shaved his head and traveled to famous mountains, and died in Lingyin Temple after a year. Although he failed at that time, he was named for restoring the Tang Dynasty (618-907 AD), so most people pitied and released them.
Wu Pingyi
Wu Zhen, a native of Taiyuan, was proficient in the Spring and Autumn Annals and skilled in writing. During the time of Empress Wu (Wu Zetian), he feared trouble and lived in seclusion in Mount Song, building pagodas. He repeatedly refused summons. During the reign of Emperor Zhongzong of Tang (reigned 705-710 AD), he was awarded the title of Academician of the Institute for the Advancement of Literature.
Song Guangping
Song Jing (courtesy name Guangping), a native of Nanhe, was upright and had great integrity, with a dignified and profound demeanor. During the time of Empress Wu (Wu Zetian), he served as a Drafter of the Chancellery, and spoke frankly whenever he encountered matters, regardless of his own interests. During the reign of Emperor Xuanzong of Tang (reigned 712-756 AD), he was appointed as Prime Minister, maintaining justice in the world with honest politics and fair punishments. He was a virtuous prime minister of the restoration period, and Song Jing was the primary choice. When Song Jing served as the Governor of Guangzhou, he entered Caoxi to pay homage to the pagoda of the Sixth Patriarch Huineng, vowing: 'This disciple wishes to complete'
世外。護大法師。祈一祥瑞。言訖。異香襲人。甘傾注。璟喜躍賦詩而去。
房管
房管。字以律。玄宗朝拜吏部尚書。同平章事。初為桐廬令。邢真人和璞嘗過訪。管𢹂之野步。過一廢寺。松竹蕭森。和璞坐其下。以杖叩地。令侍者掘數尺。得一瓶子。瓶中皆婁師德與永公書。和璞謂管曰。省此否。蓋永公即管之前身也。父即房融。聰慧好佛。武后時以諫議大夫同平章事。值天竺僧般剌密諦持楞嚴經梵本至。融譯書而筆授之。后流欽州。
元魯山
元德秀。字紫芝。少孤事母孝。舉進士。擢魯山令。秩滿駕柴車而去。天下高其行。遂以魯山稱之。母亡廬墓。刺血寫經。卒謚文行先生。元結哭之曰。公生六十年。未嘗識女色。未嘗有十畝之地。未嘗完布帛而衣。未嘗具五味而食。吾哀之者。以戒荒淫貪佞。紈綺梁肉之徒耳。房管亦嘗嘆曰。見紫芝眉宇。使人名利之心都盡。
王右丞
王維。字摩詰。開元中右拾遺監察御史。天寶末拜給事中。歷官尚書右丞。與弟縉皆篤志奉佛。居常蔬食。不茹葷血。晚年長齋。不衣文彩。得宋之問藍田別墅在輞口。與道友斐迪浮舟往來。彈琴嘯詠。留連終日。母喪柴毀骨立。上表于朝。請以輞川地為佛寺。在京師。日飯十數名僧。以玄譚為樂。
【現代漢語翻譯】 現代漢語譯本： 世外之人，護法大師，祈求一份祥瑞。話音剛落，奇異的香氣撲面而來，甘露傾注而下。房璟欣喜雀躍，賦詩而去。
房管
房管，字以律，在唐玄宗（712年-756年）時期擔任吏部尚書，並參與朝政決策。起初擔任桐廬縣令。邢真人和璞曾經拜訪他。房管陪同他們在郊外散步，經過一座廢棄的寺廟，松竹茂盛。和璞坐在樹下，用手杖敲擊地面，讓侍者挖掘數尺，得到一個瓶子。瓶子里裝的都是婁師德與永公的書信。和璞對房管說：『你明白了嗎？』原來永公就是房管的前身。他的父親是房融，聰明好學，信奉佛教。在武則天（690年-705年）時期，擔任諫議大夫，參與朝政決策。當時天竺僧人般剌密諦帶著《楞嚴經》梵文字來到中國，房融翻譯並筆錄了經文。後來被流放到欽州。
元魯山
元德秀，字紫芝，年少時成為孤兒，孝順母親。考中進士后，被提拔為魯山縣令。任期結束后，他乘坐柴車離去，天下人都敬佩他的品行，於是用魯山來稱呼他。母親去世后，他在墓旁搭廬居住，刺破手指用血書寫經文。去世后被追諡為文行先生。元結哭悼他說：『元德秀先生一生六十年，從未親近女色，從未擁有十畝土地，從未穿過完整的布帛衣服，從未吃過豐盛的食物。我哀悼他，是爲了警戒那些荒淫貪婪、喜愛華麗服飾和美味佳餚的人。』房管也曾經感嘆說：『看到元德秀的眉宇，使人追求名利的心都消失了。』
王右丞
王維，字摩詰，在唐玄宗開元（713年-741年）年間擔任右拾遺、監察御史。天寶（742年-756年）末年，被任命為給事中，歷任尚書右丞。他與弟弟王縉都虔誠地信奉佛教，平時吃素，不吃葷腥。晚年長期齋戒，不穿華麗的衣服。他在輞口得到宋之問的藍田別墅，與道友斐迪乘船往來，彈琴吟唱，終日流連忘返。母親去世后，他因過度悲傷而身體消瘦。他上書朝廷，請求將輞川的土地改為佛寺。在京城時，他每天供養十幾位僧人，以談論佛法為樂。
【English Translation】 English version: A person from beyond the world, a Dharma-protecting master, prayed for an auspicious sign. As soon as he finished speaking, an extraordinary fragrance filled the air, and sweet dew poured down. Jing was overjoyed and composed a poem before leaving.
Fang Guan
Fang Guan, courtesy name Yilu, served as Minister of Personnel during the reign of Emperor Xuanzong of Tang (712-756 AD) and participated in policy decisions. He initially served as the magistrate of Tonglu County. Xing Zhenren and He Pu once visited him. Fang Guan accompanied them on a walk in the countryside, passing by a dilapidated temple with lush pine and bamboo. He Pu sat beneath the trees and struck the ground with his staff, instructing his attendant to dig several feet, revealing a jar. Inside the jar were letters from Lou Shide to Yong Gong. He Pu said to Fang Guan, 'Do you understand?' It turned out that Yong Gong was Fang Guan's previous incarnation. His father was Fang Rong, intelligent and fond of Buddhism. During the reign of Empress Wu Zetian (690-705 AD), he served as a remonstrating official and participated in policy decisions. At that time, the Indian monk Paramiti arrived with the Sanskrit text of the Surangama Sutra. Fang Rong translated and transcribed the sutra. Later, he was exiled to Qinzhou.
Yuan Lushan
Yuan Dexiu, courtesy name Zizhi, was orphaned at a young age and was filial to his mother. After passing the imperial examination, he was promoted to magistrate of Lushan County. After completing his term, he left in a firewood cart, and the world admired his conduct, so he was referred to as Lushan. After his mother's death, he lived in a hut next to her grave, piercing his finger to write sutras in blood. After his death, he was posthumously honored as Mr. Wenhxing. Yuan Jie mourned him, saying, 'Mr. Yuan Dexiu lived for sixty years, never approached women, never owned ten acres of land, never wore complete cloth garments, and never ate rich food. I mourn him to warn against those who are licentious, greedy, and fond of luxurious clothes and delicacies.' Fang Guan also once sighed, 'Seeing Yuan Dexiu's countenance makes one's desire for fame and fortune disappear.'
Wang Youcheng
Wang Wei, courtesy name Mojie, served as Right Reminder and Investigating Censor during the Kaiyuan era (713-741 AD) of Emperor Xuanzong of Tang. At the end of the Tianbao era (742-756 AD), he was appointed as a Palace Attendant and later served as Vice Minister of the Ministry of Works. He and his brother Wang Jin were both devout Buddhists, usually eating vegetarian food and abstaining from meat. In his later years, he observed a long-term fast and did not wear colorful clothes. He obtained Song Zhiwen's Lantian villa in Wangchuan and traveled back and forth with his Daoist friend Fei Di, playing the zither and chanting poems, lingering all day long. After his mother's death, he became emaciated due to excessive grief. He submitted a memorial to the court, requesting that the land of Wangchuan be converted into a Buddhist temple. In the capital, he provided meals for more than a dozen monks every day, taking pleasure in discussing Buddhist teachings.
齋中無所有。惟茶鐺藥臼。經案繩床而已。退朝之後。焚香獨座。一以禪誦為業。妻亡不再娶。三十年孤處一室。屏絕塵累。乾元二年七月卒。臨終以縉在鳳翔。忽索筆作別縉書。又與親故作別書數幅。多敦屬朋友奉佛修心之旨。舍筆而絕。嘗作能禪師碑云。無有可舍。是達有源。無空可住。是知空本。舉足下足。常在道場。是心是情。同歸性海。
張燕公
張說。字道濟。洛陽人。開元中為中書令。封燕國公。朝延有大著述多出其手。雅好釋典。于鄎國公主碑。手寫金字梵經。嘗問法要于神秀禪師。師曰。一切佛法。自心本有。將心外求。舍父逃走。后著般若心經略曰。萬行起於心。三乘歸於一。知心無所得是真得。是一無不通是圓通。后為湘州刺史河北道觀察使。勤恤民隱有惠政。
嚴挺之
嚴挺之。名浚。以字行。華陰人。姿質軒秀。重交遊許與。生死不易。張九齡雅知之。每曰嚴大勁苦。舉進士。累登顯用。天下引領望其為相。帝亦知其賢。欲遂相之。晚為李林甫所抑。鬱鬱不得志。至是豫為墓誌曰。天寶元年。挺之自絳州刺史抗疏。陳乞天恩。養疾歸間。兼授太子詹事。前後歷三十五官。春秋七十。無所展用。為上士所悲。今年九月。寢疾于洛陽之私第。擬卜地于大照和上塔次之
【現代漢語翻譯】 現代漢語譯本： 齋房中空無一物，只有茶壺藥臼、經書桌案和繩床而已。退朝之後，便焚香獨自靜坐，一心以禪定誦經為功課。妻子去世后不再續娶，三十年獨自居住在一間房裡，與世俗塵埃隔絕。唐玄宗乾元二年（759年）七月去世。臨終時，得知兒子張縉在鳳翔，忽然索要筆墨寫信與張縉訣別，又與親朋好友寫了數封訣別信，大多是勸勉朋友們信奉佛法、修養心性的旨意。寫完便放下筆去世了。他曾經作《能禪師碑》，其中寫道：『沒有什麼可以捨棄，這是通達萬物的根源。沒有什麼空寂可以執著，這是認識空性的根本。舉足下足，常在道場。是心是情，同歸于性海。』 張燕公（張燕國公） 張說（767年—730年），字道濟，洛陽人。唐玄宗開元（713年—741年）年間擔任中書令，被封為燕國公。朝廷中的重要著作大多出自他的手筆。他非常喜愛佛經，在鄎國公主碑上，親手書寫金字梵文佛經。曾經向神秀禪師請教佛法的要義。神秀禪師說：『一切佛法，自心本來就具備，如果向心外去尋求，就像捨棄父親而逃走一樣。』後來他撰寫《般若心經略》，其中寫道：『萬行起於心，三乘歸於一。知道心無所得才是真得，是一無不通才是圓通。』後來擔任湘州刺史、河北道觀察使，勤勞體恤百姓的疾苦，有許多惠民的政績。 嚴挺之 嚴挺之，名浚，以字行，是華陰人。他姿容俊秀，看重朋友情誼，承諾的事情生死都不會改變。張九齡非常瞭解他，常說嚴挺之剛強刻苦。他考中進士，多次被提拔重用。天下人都仰望他能成為宰相。皇帝也知道他的賢能，想要讓他當宰相。但晚年被李林甫所壓制，鬱鬱不得志。因此預先寫好了墓誌銘，上面寫道：『唐玄宗天寶元年（742年），嚴挺之從絳州刺史的職位上上疏，陳述請求皇恩，告老還鄉養病，兼任太子詹事。前後經歷三十五個官職，年齡七十歲，沒有什麼可以施展才能的地方，被有識之士所悲嘆。今年九月，在洛陽的私宅中因病去世，打算安葬在大照和尚塔的旁邊。』
【English Translation】 English version: In his chamber, there was nothing but a tea stove, a mortar for medicine, a scripture desk, and a rope bed. After court, he would burn incense and sit alone, dedicating himself to meditation and chanting scriptures. After his wife passed away, he did not remarry, living alone in a room for thirty years, isolated from worldly affairs. He passed away in the seventh month of the second year of the Qian Yuan (759 AD) reign of Emperor Suzong of Tang. At his death, knowing that his son Zhang Jin was in Fengxiang, he suddenly asked for a brush and wrote a farewell letter to Zhang Jin, and also several farewell letters to relatives and friends, mostly urging them to believe in Buddhism and cultivate their minds. After finishing writing, he passed away. He once wrote the 'Stele of Zen Master Neng,' which said: 'There is nothing to abandon, this is reaching the source. There is no emptiness to dwell in, this is knowing the root of emptiness. Lifting the foot and placing the foot, always in the Bodhimanda (place of enlightenment). This heart, this feeling, all return to the sea of nature.' Zhang Yan Gong (Duke Yan of Zhang) Zhang Yue (667-730 AD), courtesy name Daoji, was from Luoyang. During the Kaiyuan (713-741 AD) era of Emperor Xuanzong of Tang, he served as Zhongshu Ling (Chancellor) and was enfeoffed as Duke of Yan. Many of the important writings of the court came from his hand. He was very fond of Buddhist scriptures, and personally wrote the Vajra Sutra in gold letters on the stele of Princess Xiguo. He once asked Zen Master Shenxiu about the essentials of the Dharma. Zen Master Shenxiu said: 'All Buddhist teachings are originally inherent in one's own mind. Seeking them outside the mind is like abandoning one's father and running away.' Later, he wrote 'Abridged Prajna Heart Sutra,' which said: 'Ten thousand practices arise from the mind, the Three Vehicles return to one. Knowing that the mind has nothing to attain is true attainment, being unobstructed in everything is perfect penetration.' Later, he served as the Prefect of Xiangzhou and the Observation Commissioner of Hebei, diligently caring for the people's suffering and having many beneficial policies. Yan Tingzhi Yan Tingzhi, personal name Jun, styled Tingzhi, was from Huayin. He was handsome in appearance, valued friendship, and would not change his promises even in the face of death. Zhang Jiuling knew him well and often said that Yan Tingzhi was strong and diligent. He passed the imperial examination and was repeatedly promoted and appointed to important positions. The world looked up to him to become a prime minister. The emperor also knew of his virtue and wanted to make him a prime minister. But in his later years, he was suppressed by Li Linfu and was frustrated. Therefore, he wrote his epitaph in advance, which said: 'In the first year of Tianbao (742 AD) of Emperor Xuanzong of Tang, Yan Tingzhi submitted a memorial from the position of Prefect of Jiangzhou, requesting imperial grace to retire and return home to recuperate, and concurrently served as the Crown Prince Zhan Shi (Adviser). He experienced thirty-five official positions before and after, and was seventy years old, with no place to display his talents, which was lamented by enlightened people. In the ninth month of this year, he died of illness in his private residence in Luoyang, and planned to be buried next to the pagoda of the Great Zhao monk.'
西。自分盡忠事上。叨載國史。勉拙從事。或布人謠。陵谷可以自紀。文章焉用為飾。初挺之師事大照禪惠義。深明釋典。及遺葬大照塔次。示不忘其德。見舊史。
李青蓮
李白。字太白。成紀人。唐宗室。天寶初至長安往見賀知章。知章見其文嘆曰。子謫仙才也。言于玄宗。召見金鑾殿。賜食。上親為調羹。詔供奉翰林。白嘗著西方凈土贊曰。向西日沒處。遙瞻大悲顏。目凈四海水。身光紫金山。勤念心往生。是故稱極樂。珠網珍寶樹。天花散香閣。圖畫了在眼。愿托彼道場。以此功德海。冥祐為津樑。八十一劫罪。如風埽輕霜庶觀無量壽。長愿玉毫光。
李公度
李舟。字公度。為䖍州刺史。少以節行自負。杜甫有詩三十六韻送之。代北有豪鷹。生子毛盡赤是也。舟嘗與妹書曰。釋迦生中國。設教如周孔。周孔生西方。設教如釋迦。天堂無則已。有則君子登。地獄無則已。有則小人入。識者以為名言。
蘇晉
蘇晉。藍田人。戶部尚書珦之子。數歲能屬文作八卦論。房穎叔王紹宗嘆曰。後來之王粲也。常得胡僧慧澄繡彌勒佛一本。晉寶之常曰。是佛好飲米汁。正與吾性合。愿事之。他佛不愛也。
韋蘇州
韋應物。長安京兆人。逍遙公韋瓊之後。李肇國史補
云。韋性高潔。鮮食寡慾。所居焚香埽地而座。唐天寶時扈從游幸。永泰中為府功曹。大曆中為鄠令櫟陽令。建中初刺滁州。又刺江州。貞元中刺蘇州。官轍所經。精䖍奉佛。與釋皎然為方外友。唐人謂以文字作佛事者。皆影響剽其外廓。惟王摩詰柳子厚韋蘇州三。能深入耳。
李遐叔
李華。字遐叔。贊皇人。中博學宏辭科。天寶中拜監察御史。上疏劾宰相楊國忠姻黨橫暴。州郡肅然。嘗從荊溪然禪師學止觀。荊溪為述止觀大意一篇。包括大部。同時學者散騎常侍崔恭。諫議大夫田敦。更相提唱。潤州鶴林寺徑山之師元素示寂。華撰碑文。其末曰弟子嘗聞道于徑山。猶樂正子春之於夫子也。
杜子巽
杜鴻漸。字子巽。濮州人。出撫巴蜀。遣使詣白崖山請無住禪師入城問法。曰弟子聞和尚說無憶無念無妄三句法門。未審是一是三。無住曰。無憶名戒。無念名定。無妄名慧。然一心不生則具戒定慧。非一非三也。曰后句妄字莫非從心否。無住曰從女者是。曰有據否。無住曰。法句經云。若起精進心。是妄非精進。若能心不妄。精進無有涯。時庭樹鴉鳴。公曰。師還聞否。曰聞。鴉去矣。又問師今聞否。曰聞。公曰。鴉去無聲。云何言聞。無住。曰。聞與不聞。非關聞性。本來不生。今亦不滅
【現代漢語翻譯】 現代漢語譯本 韋應物，品性高潔，飲食清淡，慾望很少。居住的地方總是焚香、打掃乾淨然後才坐下。唐天寶年間（742-756）跟隨皇帝出遊。永泰年間（765-766）擔任府功曹。大曆年間（766-779）擔任鄠縣縣令和櫟陽縣令。建中初年（780-783）任滁州刺史，后又任江州刺史。貞元年間（785-805）任蘇州刺史。所到之處，都虔誠地信奉佛教，與釋皎然是方外之友。唐朝人說，用文字來做佛事的人，都只是模仿其外表，只有王維（王摩詰）、柳宗元（柳子厚）、韋應物（韋蘇州）三人，能夠深入其中。
李遐叔
李華，字遐叔，贊皇人。考中博學宏辭科。天寶年間（742-756）被授予監察御史。上書彈劾宰相楊國忠的親戚黨羽橫行霸道，各州郡都肅然起敬。曾經跟隨荊溪湛然禪師學習止觀。荊溪禪師為他講述了止觀的大意，內容包括了大部分要點。同時學習的還有散騎常侍崔恭、諫議大夫田敦，他們互相提倡。潤州鶴林寺徑山禪師的弟子元素圓寂，李華為他撰寫碑文，碑文最後說：『弟子曾經在徑山禪師那裡聽聞佛法，就像樂正子春對待孔子一樣。』
杜子巽
杜鴻漸，字子巽，濮州人。出任巴蜀地區的安撫使。派遣使者到白崖山，請無住禪師入城說法。杜鴻漸問：『弟子聽和尚您說『無憶、無念、無妄』三句法門，不知道這三句是一體的還是三個不同的法門？』無住禪師回答說：『無憶名為戒，無念名為定，無妄名為慧。然而，一心不生，就具備了戒、定、慧，所以非一非三。』杜鴻漸問：『后一句的『妄』字，莫非是從『女』字旁的『妄』字嗎？』無住禪師回答說：『是從女字旁的『妄』字。』杜鴻漸問：『有依據嗎？』無住禪師回答說：『《法句經》說：『如果生起精進之心，那就是虛妄而非真正的精進；如果能夠心不虛妄，精進就沒有止境。』當時庭院裡的樹上有烏鴉在叫，杜鴻漸問：『禪師您還聽得到嗎？』無住禪師回答說：『聽得到，烏鴉已經飛走了。』杜鴻漸又問：『禪師您現在還聽得到嗎？』無住禪師回答說：『聽得到。』杜鴻漸說：『烏鴉飛走後就沒有聲音了，您怎麼說聽得到呢？』無住禪師回答說：『聽得到與聽不到，與聽性的本身無關。聽性本來不生，現在也不會滅。』
English version Wei Yingwu was of noble character, frugal in food and drink, and had few desires. He would always burn incense and sweep the floor before sitting down. During the Tianbao era of the Tang Dynasty (742-756), he accompanied the emperor on tours. In the Yongtai era (765-766), he served as a meritorious officer in the government. During the Dali era (766-779), he served as the magistrate of Hu County and Liyang County. At the beginning of the Jianzhong era (780-783), he was appointed as the prefect of Chuzhou, and later as the prefect of Jiangzhou. During the Zhenyuan era (785-805), he was appointed as the prefect of Suzhou. Wherever he went, he devoutly worshipped Buddhism and was a friend of Shi Jiaoran outside of officialdom. The people of the Tang Dynasty said that those who used writing to perform Buddhist deeds only imitated the outward appearance, and only Wang Wei (Wang Mojie), Liu Zongyuan (Liu Zihou), and Wei Yingwu (Wei Suzhou) could deeply understand it.
Li Xia Shu
Li Hua, styled Xia Shu, was a native of Zanhuang. He passed the examination for 'Erudite and Broadly Eloquent.' During the Tianbao era (742-756), he was appointed as a supervising censor. He submitted a memorial impeaching the prime minister Yang Guozhong's relatives and associates for their rampant tyranny, which caused the prefectures and counties to become respectful. He once studied 'Stopping and Observing' (止觀, Zhi Guan) with Chan Master Zhanran of Jingxi. Chan Master Jingxi explained the main points of 'Stopping and Observing' to him, which included most of the important aspects. At the same time, Cui Gong, a regular attendant at the palace, and Tian Dun, a remonstrating official, also studied and promoted it together. When Yuan Su, a disciple of Chan Master Jingshan of Helin Temple in Runzhou, passed away, Li Hua wrote an epitaph for him, which concluded by saying: 'This disciple once heard the Dharma from Chan Master Jingshan, just as Yue Zheng Zichun treated Confucius.'
Du Zi Xun
Du Hongjian, styled Zi Xun, was a native of Puzhou. He was sent to pacify the Ba and Shu regions. He sent a messenger to White Cliff Mountain to invite Chan Master Wuzhu to enter the city to preach the Dharma. Du Hongjian asked: 'This disciple has heard you, Venerable Monk, speak of the three phrases of the Dharma gate: 'No Recollection, No Thought, No Delusion' (無憶無念無妄, Wu Yi, Wu Nian, Wu Wang). I do not know if these three phrases are one or three separate Dharmas?' Chan Master Wuzhu replied: 'No Recollection is called Precept (戒, Jie), No Thought is called Samadhi (定, Ding), and No Delusion is called Wisdom (慧, Hui). However, if a single thought does not arise, then one possesses Precept, Samadhi, and Wisdom, so it is neither one nor three.' Du Hongjian asked: 'Does the 'Delusion' (妄, Wang) in the last phrase perhaps come from the 'Delusion' (妄, Wang) with the 'female' (女, Nv) radical?' Chan Master Wuzhu replied: 'It comes from the 'Delusion' with the 'female' radical.' Du Hongjian asked: 'Is there any basis for this?' Chan Master Wuzhu replied: 'The Dhammapada (法句經, Fa Ju Jing) says: 'If one arises with a mind of diligence, that is delusion and not true diligence; if one can have a mind without delusion, diligence has no limit.' At that time, crows were cawing in the trees in the courtyard. Du Hongjian asked: 'Venerable Master, can you still hear them?' Chan Master Wuzhu replied: 'I can hear them; the crows have flown away.' Du Hongjian asked again: 'Venerable Master, can you hear them now?' Chan Master Wuzhu replied: 'I can hear them.' Du Hongjian said: 'The crows have flown away and there is no sound; how can you say that you can hear them?' Chan Master Wuzhu replied: 'Hearing and not hearing are not related to the nature of hearing. The nature of hearing originally does not arise, and now it will not cease.'
【English Translation】 English translation line 1 English translation line 2
。有聲之時。是聲塵自生。無聲之時是聲塵自滅。而此聞性。不隨聲生。不隨聲滅。公又問何謂識心見性。答曰。一切學道人隨念流浪。蓋為不識真心。不見本性。真心者。念生亦不順生。念滅亦不依滅。不來不去不定不亂不取不捨不沉不浮。無為無相。活潑潑平常自在。此心體畢竟不可得。觸目皆如。無非見性也。公與杜黃裳同日拜相。晚以疾辭。釋位三日而終。命朝服加僧伽黎。剃鬚發而逝。遺命依沙門法葬。鴻漸系靈武䇿立功臣。家世奉佛。觀其末後一著。打徹大事非偈然矣。
陸鴻漸
陸羽。字鴻漸。初為沙門得之水濵。蓄之。既長。以易自筮。得蹇之漸曰。鴻漸於陸。其羽可用為儀。乃以陸為姓氏。名而字之。師教以旁行書。答曰。終鮮兄弟而絕後嗣得為孝乎。逃去為優人。天寶中。太守李齊物異之。授以書。貌侻陋。口吃而辨。上元中隱苕溪。與沙門通標皎然善。自號桑苧翁。又號竟陵子。又號東岡子。又號東園先生。召拜太子文學不就。杜門著書。或獨野中。誦詩擊木。徜徉自如。
李鄴侯
李泌。字長源。京兆人。七歲知為文。玄宗召見呼為奇童。使與太子為布衣交。后謁肅宗于靈武。入議國事。出陪輿輦。兩京之復。泌之翼贊居多。初無妻不食肉。代宗強詔食肉娶妻。德
【現代漢語翻譯】 現代漢語譯本： 當有聲音的時候，是聲塵（聲音的客體）自己產生；沒有聲音的時候，是聲塵自己消滅。而這個能聽的聞性，不隨著聲音產生，也不隨著聲音消滅。您又問什麼是識心見性？我回答說，一切學道的人隨著念頭流浪，就是因為不認識真心，不見本性。真心是，念頭產生也不順著它產生，念頭消滅也不依著它消滅，不來不去，不 স্থির不亂，不取不捨，不沉不浮，無為無相，活潑潑地平常自在。這個心體畢竟是不可得的，觸目所及皆是如，無不是見性啊。陸贄與杜黃裳同日被任命為宰相，晚年因病辭官，卸任三天後去世。臨終時命穿朝服，外罩僧伽黎（袈裟），剃去鬚髮而逝。遺囑按照沙門（出家人）的規矩安葬。陸鴻漸（陸贄）因為在靈武擁立肅宗有功，家族世代信奉佛教。看他最後這一著，真是徹底領悟了大事，不是隨便說說而已。
陸鴻漸
陸羽，字鴻漸。最初被沙門（出家人）在水邊撿到，收養了他。長大后，用《易經》為自己占卜，得到蹇卦變為漸卦，卦辭說：『鴻雁飛向陸地，它的羽毛可以用來作為儀容。』於是就用陸作為姓氏，名之為羽，字之為鴻漸。師父教他寫旁行書（橫排書寫），他回答說：『最終沒有兄弟而且斷絕後嗣，能算是孝順嗎？』於是逃走做了優人（藝人）。唐玄宗天寶年間（742年-756年），太守李齊物認為他與衆不同，教他讀書。他相貌醜陋，口吃但很能辯論。唐肅宗上元年間（760年-761年）隱居在苕溪，與沙門（出家人）通標、皎然交好，自號桑苧翁，又號竟陵子，又號東岡子，又號東園先生。朝廷徵召他擔任太子文學，他沒有就任，閉門著書。有時獨自在郊野中，吟誦詩歌，敲擊樹木，自由自在。
李鄴侯
李泌，字長源，京兆人。七歲時就以擅長文章而聞名。唐玄宗召見他，稱他為奇童，讓他與太子結為布衣之交。後來在靈武拜見唐肅宗，參與議論國家大事，出入陪伴皇帝的車駕。收復兩京，李泌的輔佐功勞很大。起初沒有妻子，也不吃肉。唐代宗強行下詔讓他吃肉娶妻。唐德宗
【English Translation】 English version: When there is sound, it is the sound-dust (the object of sound) that arises by itself; when there is no sound, it is the sound-dust that ceases by itself. But this hearing-nature does not arise with sound, nor does it cease with sound. You also ask, 'What is recognizing the mind and seeing the nature?' I answer, 'All those who study the Way wander with their thoughts, precisely because they do not recognize the true mind and do not see the original nature.' The true mind is such that when a thought arises, it does not follow its arising; when a thought ceases, it does not rely on its ceasing. It neither comes nor goes, is neither still nor chaotic, neither takes nor abandons, neither sinks nor floats, is non-active and without form, lively, ordinary, and free. This mind-essence is ultimately unattainable; everything one sees is 'thusness' (suchness), and there is nothing that is not seeing the nature.' Lu Zhi and Du Huangshang were appointed as chancellors on the same day. In his later years, Lu resigned due to illness and passed away three days after leaving office. On his deathbed, he ordered that he be dressed in court attire, with a sanghati (袈裟, monastic robe) over it, and that his beard and hair be shaved before he passed away. He left instructions to be buried according to the rules of a shramana (出家人, Buddhist monk). Lu Hongjian (Lu Zhi) was honored for his meritorious service in supporting Emperor Suzong in Lingwu, and his family had been devout Buddhists for generations. Looking at his final act, it is clear that he had thoroughly understood the great matter, and it was not just empty talk.
Lu Hongjian
Lu Yu, styled Hongjian. He was initially found by a shramana (出家人, Buddhist monk) by the water and raised. When he grew up, he used the I Ching to cast a divination for himself, obtaining the Jian hexagram changing to the Jian hexagram, which said, 'The wild goose flies to the land; its feathers can be used as adornment.' Therefore, he took Lu as his surname, named himself Yu, and styled himself Hongjian. His teacher taught him to write in horizontal script, but he replied, 'To ultimately have no brothers and to have no descendants, can that be considered filial piety?' So he ran away and became a performer. During the Tianbao era (742-756) of Emperor Xuanzong of Tang, the prefect Li Qiwu recognized his uniqueness and taught him to read. He was ugly in appearance, stuttered, but was very eloquent. During the Shangyuan era (760-761) of Emperor Suzong of Tang, he lived in seclusion in Tiaoxi, and was friends with the shramanas (出家人, Buddhist monks) Tongbiao and Jiaoran, calling himself Sangzhuweng, also known as Jinglingzi, also known as Donggangzi, also known as Dongyuan Xiansheng. He was summoned by the court to serve as the literary scholar of the crown prince, but he did not take the position, and instead closed his doors to write books. Sometimes he would be alone in the countryside, reciting poetry and striking trees, carefree and at ease.
Li Yehou
Li Bi, styled Changyuan, was from Jingzhao. At the age of seven, he was known for his skill in writing. Emperor Xuanzong summoned him and called him a prodigy, making him a commoner friend of the crown prince. Later, he met Emperor Suzong in Lingwu, participated in discussions of state affairs, and accompanied the emperor's carriage. Li Bi's assistance was crucial in the recovery of the two capitals. Initially, he had no wife and did not eat meat. Emperor Daizong of Tang forcibly ordered him to eat meat and marry a wife. Emperor Dezong of Tang
宗朝。進禮部尚書同平章事。封鄴侯。聞瓚禪師居南嶽。人號懶殘。泌往謁之。聞其經聲。先悲愴而後悅豫。知其為謫墮之人。不久將去。候之良久。匍匐問道。師曰碎卻筆硯。方可談此。撥火出芋食之。泌至中夜復請曰。終無一言見教乎師撫其背曰。領取十年宰相。至是泌用事。為帝言其高行。詔徴之。使者至石窟宣麻。贊含涕垂膺。凝然端坐。不以介意。使回以聞。德宗益嘆異之。
顏魯公
顏真卿。字清臣。杲卿從弟。博學工詩。事親以孝聞。舉進士累官平原太守。祿山反。河朔盡陷。獨平原城守具備。累遷尚書右丞。封魯郡公。李希烈陷汝州。朝廷遣真卿往諭之。不屈被害。公嘗受戒于湖州慧明。又問道于江西嚴峻。乾元三年。肅宗置天下於生池八十一所。公奉詔立碑。其辭曰。昔殷湯克仁。垂一面之網。漢武垂惠。致含珠之報。流水救涸。寶勝稱名。蓋事止於當時。尚介祉於終古。豈我今日動者植者。水居涸居。舉天下以為池。磬域中而蒙福。乘陀羅尼加持之力。竭煩惱海生死之津。揆之前古。曾何彷彿。
裴晉公
裴度。字中立。聞喜人。貞元初進士。累官中書侍郎。督兵討平淮蔡。封晉國公。因閹豎煽虐。退歸集賢里。日與白居易劉禹錫文酒相歡。不問戶外事。嘗訪道于徑山
【現代漢語翻譯】 現代漢語譯本 宗朝（唐朝）。進升爲禮部尚書，並參與決策國家大事，被封為鄴侯。聽說瓚禪師住在南嶽，人們稱他為懶殘。李泌前去拜訪他，聽到瓚禪師誦經的聲音，先是感到悲傷，然後又感到喜悅，知道他是被貶謫下凡的人，不久將要離去。李泌等候了很久，然後匍匐著上前問道。瓚禪師說：『打碎你的筆硯，才可以談論這些。』然後撥開火堆，拿出芋頭吃了起來。李泌到半夜再次請求開示，瓚禪師撫摸著他的背說：『你將獲得十年宰相之位。』到這時，李泌開始執掌朝政，向皇帝稱讚瓚禪師的高尚品行，皇帝下詔徵召他。使者到達石窟宣讀詔書，瓚禪師含著眼淚接受了詔書，但仍然端坐不動，不放在心上。使者回去稟報，德宗（唐德宗，742-805）更加感嘆他的奇異。
顏魯公（顏真卿的尊稱）
顏真卿，字清臣，是顏杲卿的堂弟。他博學多才，擅長寫詩，以孝順父母而聞名。考中進士后，歷任官職，最終擔任平原太守。安祿山叛亂時，河北一帶全部淪陷，只有平原城防守完備。顏真卿多次陞遷，擔任尚書右丞，被封為魯郡公。李希烈攻陷汝州，朝廷派遣顏真卿前去勸說他，顏真卿不屈服，最終被害。顏真卿曾經在湖州慧明處受戒，又向江西嚴峻問道。乾元三年（760），肅宗（唐肅宗，711-762）在天下設定八十一所放生池。顏真卿奉詔立碑，碑文寫道：『過去殷湯施行仁政，只設下一面的網；漢武帝（漢武帝，前156-前87）施行恩惠，引來了含珠的報答。流水救活幹涸的土地，寶勝因此得名。這些事情都只是發生在當時，卻能給後世帶來福祉。難道我們今天所做的，無論是動物還是植物，無論是水裡的還是旱地的，舉天下之力來建造放生池，傾盡全國之力來蒙受福報，憑藉陀羅尼的加持之力，竭盡煩惱之海，斷絕生死之津，與之前古代的事情相比，又有何相似之處呢？』
裴晉公（裴度的尊稱）
裴度，字中立，是聞喜人。貞元初年（785-805）考中進士。歷任官職，最終擔任中書侍郎，督兵討伐平定了淮蔡，被封為晉國公。因為宦官作亂，裴度退居集賢里，每天與白居易、劉禹錫飲酒作詩，不問世事。曾經向徑山的高僧問道。
【English Translation】 English version During the Zong Dynasty (Tang Dynasty), he was promoted to Minister of Rites and participated in making important national decisions, and was granted the title of Marquis of Ye. Hearing that Chan Master Zan lived in Nanyue and was known as Lazy Zan, Bi went to visit him. Hearing Chan Master Zan chanting scriptures, he first felt sorrow and then joy, knowing that he was a banished immortal who would soon depart. Bi waited for a long time, then prostrated himself and asked for guidance. Chan Master Zan said, 'Break your pen and inkstone, and then we can talk about this.' Then he stirred the fire, took out taro, and ate it. Bi asked again for instruction in the middle of the night, and Chan Master Zan stroked his back and said, 'You will obtain the position of prime minister for ten years.' At this point, Bi began to take charge of the government, praising Chan Master Zan's noble character to the emperor, who issued an edict to summon him. When the messenger arrived at the stone cave to announce the decree, Chan Master Zan accepted the decree with tears in his eyes, but remained sitting still, not taking it to heart. The messenger returned to report, and Emperor Dezong (Tang Dezong, 742-805) was even more amazed by his strangeness.
Lord Lu, Yan (An honorific title for Yan Zhenqing)
Yan Zhenqing, courtesy name Qingchen, was the cousin of Yan Gaoqing. He was learned and skilled in poetry, and was known for his filial piety to his parents. After passing the imperial examination, he held various official positions, eventually serving as the governor of Pingyuan. When An Lushan rebelled, the Hebei region was completely lost, but the city of Pingyuan was well-defended. Yan Zhenqing was promoted several times, serving as the Right Vice Minister of the Ministry of Works, and was granted the title of Duke of Lu. When Li Xilie captured Ruzhou, the court sent Yan Zhenqing to persuade him, but Yan Zhenqing refused to submit and was eventually killed. Yan Zhenqing had received precepts from Huiming in Huzhou and had also sought guidance from Yan Jun in Jiangxi. In the third year of the Qian Yuan era (760), Emperor Suzong (Tang Suzong, 711-762) established eighty-one release ponds throughout the country. Yan Zhenqing was ordered to erect a stele, and the inscription read: 'In the past, King Tang of Yin practiced benevolence, setting only one side of the net; Emperor Wu of Han (Han Wudi, 156-87 BC) bestowed grace, attracting the reward of pearls. Flowing water saves parched land, and Baosheng is named for it. These things only happened at that time, but they can bring blessings to future generations. How can what we do today, whether animals or plants, whether in water or on land, using the power of the whole country to build release ponds, and exhausting the power of the whole country to receive blessings, relying on the power of Dharani's blessing, exhausting the sea of afflictions, and cutting off the ferry of birth and death, be compared to the things of ancient times?'
Lord Jin, Pei (An honorific title for Pei Du)
Pei Du, courtesy name Zhongli, was a native of Wenxi. He passed the imperial examination in the early years of the Zhenyuan era (785-805). He held various official positions, eventually serving as the Deputy Director of the Chancellery, and commanded troops to quell the rebellion in Huaicai, and was granted the title of Duke of Jin. Because of the eunuch rebellion, Pei Du retired to Jixianli, where he spent his days drinking and writing poetry with Bai Juyi and Liu Yuxi, not caring about worldly affairs. He once sought guidance from a high monk on Mount Jing.
道欽禪師。執弟子禮。求出世法。臨卒謂門人曰。吾死無所繫。但午橋莊松雲嶺未成。軟碧池。繡魚尾未長。漢書未終篇。為可恨耳。
龐道玄
龐蘊。字道玄。父任衡陽太守。世業儒。貞元初。謁石頭和尚。亡言妙契。一日石頭問子自見吾以來。日用事作么生。對曰。若問日用事。即無開口處。乃呈一偈曰。日用事無別。唯吾自偈諧。頭頭非取捨。處處勿張乖。朱紫誰為號。丘山絕點埃。神通並妙用。運水及搬柴。石頭然之。后訪百靈和上。路次相遇。靈問昔日石頭得意句。還會舉向人么。居士云會舉來。靈云。舉向阿誰來。居士以手自指云龐公。靈云。真是妙德空生也。
柳柳州
柳宗元字子厚。解人。第進士。博學宏辭科。貞元中拜監察御史。元和中為柳州刺史。后貶永州司馬。因自放山澤間。湮鬱牢騷一寓諸文。其撰般舟和尚碑曰。和尚心大行密。禮卑道尊。以為由定發慧。必用毗尼。乃即崇嶺作精室曰般舟臺焉。嗚呼。無得而修故念為實相。不取於法。故律為大乘。萬行方厲。入性恒如。寂用之涯。不可得也。送浩初上人敘曰。韓退之病予嗜浮圖言。訾予與浮圖游。浮圖誠有不可斥者。往往與易論語合。誠樂之。𠁗然不與孔子異道。退之好儒未能過楊子。楊子之書。于莊墨申韓皆
【現代漢語翻譯】 現代漢語譯本： 道欽禪師以弟子的禮節侍奉師父，尋求超脫塵世的佛法。臨終時對門人說：『我死後沒有什麼可牽掛的，只是午橋莊的松雲嶺尚未建成，軟碧池，繡魚的尾巴未長成，漢書未完成，為此感到遺憾。』
龐道玄（龐蘊的字） 龐蘊，字道玄，他的父親曾任衡陽太守，世代以儒學為業。唐貞元初年（785年），他拜訪石頭和尚，彼此心領神會，無需言語。一天，石頭問他：『你自從見到我以來，每天的日常事務是怎樣做的？』龐蘊回答說：『如果問我日常事務，我就無從開口。』於是呈上一首偈語說：『日常事務沒有特別之處，只有我自己的心境和諧。事事物物都不需要取捨，處處都不需要自作乖張。誰來評定朱紫的官位高低？丘山之上沒有一絲塵埃。神通和妙用，不過是運水和搬柴而已。』石頭和尚對此表示讚賞。後來，龐蘊拜訪百靈和尚，在路上相遇。百靈問：『以前石頭和尚讓你得意的句子，你還會向人提起嗎？』龐蘊說：『我會提起。』百靈問：『你向誰提起呢？』龐蘊用手指著自己說：『龐公。』百靈說：『真是妙德空生啊！』
柳柳州（柳宗元的別稱） 柳宗元，字子厚，是位有見識的人，考中進士，又通過了博學宏辭科的考試。唐貞元（785-805年）年間，他被授予監察御史的官職。唐元和（806-820年）年間，他擔任柳州刺史。後來被貶為永州司馬。於是放縱自己于山水之間，將內心的苦悶和牢騷都寄託在文章中。他撰寫的《般舟和尚碑》中說：『和尚心胸廣大，行為嚴謹，禮節謙卑，道行高深。他認為由禪定生髮智慧，必須依靠毗尼（戒律）。於是就在崇山峻嶺中建造精舍，命名為般舟臺。』唉！因為沒有獲得，所以修行時認爲念頭是實相；因為不執著於法，所以戒律才是大乘。萬種修行才剛剛開始，進入自性就永遠如如不動。寂靜和作用的邊際，是不可捉摸的。 《送浩初上人序》中說：『韓退之（韓愈）批評我喜歡佛家的言論，指責我與僧人交往。佛家確實有不可指責的地方，常常與《易經》、《論語》的道理相合，我確實喜歡它，認為它與孔子的道並沒有不同。韓退之喜歡儒學，但還不如楊子。楊子的書，對於莊子、墨子、申不害、韓非的學說都……』
【English Translation】 English version: Zen Master Daoqin served his teacher with the respect due to a disciple, seeking the Dharma that transcends the world. On his deathbed, he said to his disciples, 'I have nothing to be concerned about after my death, but the Songyun Ridge at Wuqiao Village is not yet completed, the soft green pond and the embroidered fish's tail have not grown, and the Han Shu (Book of Han) is unfinished, which I regret.'
Pang Daoxuan (Pang Yun's courtesy name) Pang Yun, courtesy name Daoxuan, his father was once the prefect of Hengyang, and his family had been engaged in Confucianism for generations. In the early years of the Zhenyuan period of the Tang Dynasty (785 AD), he visited the monk Shitou, and they understood each other without words. One day, Shitou asked him, 'Since you met me, how have you been doing your daily affairs?' Pang Yun replied, 'If you ask me about daily affairs, I have nothing to say.' So he presented a verse saying, 'Daily affairs are nothing special, only my own state of mind is harmonious. Everything does not need to be taken or abandoned, and everywhere does not need to be self-willed. Who will judge the high or low status of the purple and vermilion robes? There is not a trace of dust on the hills. Supernatural powers and wonderful functions are just carrying water and chopping firewood.' The monk Shitou praised this. Later, Pang Yun visited the monk Bailing and met him on the road. Bailing asked, 'Do you still mention to people the sentence that Monk Shitou made you proud of in the past?' Pang Yun said, 'I will mention it.' Bailing asked, 'Who do you mention it to?' Pang Yun pointed to himself and said, 'Lord Pang.' Bailing said, 'Truly, it is wonderful virtue and emptiness!'
Liu Liuzhou (Liu Zongyuan's nickname) Liu Zongyuan, courtesy name Zihou, was a discerning person who passed the imperial examination and also passed the examination for erudite and eloquent scholars. During the Zhenyuan period of the Tang Dynasty (785-805 AD), he was granted the position of supervising censor. During the Yuanhe period of the Tang Dynasty (806-820 AD), he served as the prefect of Liuzhou. Later, he was demoted to Sima of Yongzhou. So he indulged himself in the mountains and rivers, and entrusted his inner bitterness and complaints to his articles. In his 'Stele for Monk Banzhou', he said, 'The monk has a broad mind and strict behavior, humble etiquette and profound Taoism. He believes that wisdom arises from meditation and must rely on Vinaya (precepts). So he built a refined room in the mountains and named it Banzhou Terrace.' Alas! Because there is no attainment, so when practicing, one thinks that thoughts are the real aspect; because one is not attached to the Dharma, so the precepts are the Mahayana. Ten thousand kinds of practice have just begun, and entering the self-nature is forever unmoving. The edge of stillness and function is elusive. The 'Preface to Sending Haochu Shangren' says, 'Han Tuizhi (Han Yu) criticized me for liking Buddhist words and accused me of associating with monks. Buddhism does have something that cannot be criticized, and it often coincides with the principles of the 'Book of Changes' and the 'Analects'. I do like it and think that it is not different from the Tao of Confucius. Han Tuizhi likes Confucianism, but he is not as good as Yangzi. Yangzi's book, for the doctrines of Zhuangzi, Mozi, Shen Buhai, and Han Fei, are all...'
有取焉。浮圖者反不及莊墨申韓之怪僻險賊歟。曰以其夷也。以夷則將友惡來盜跖而賤季札由予乎。吾之所取者與易論語合。雖聖人復起不得而斥也。子厚此書。推獎釋氏可謂極至。其送浚上人歸省敘。撰凈土院記。南嶽大明律師碑。具載唐史不可列舉。
劉夢得
劉禹錫。字夢得。中山人。擢進士。登博學宏辭科。累官集賢直學士。晚年以文章自娛。白居易推為詩豪。嘗撰六祖大鑒禪師碑曰。如來滅后。五百歲而摩騰竺法蘭以經來。華人始聞其言。猶夫重昏之見𠯳爽。后五百歲而達磨以法來。華人始傳其心。猶夫昧且之睹白日。自達磨六傳至大鑒。如貫意珠。有先後而無同異。世之言真宗者。所謂頓門。初達磨與佛衣俱來。得道傳付以為心印。至大鑒置而不傳。豈以是為芻狗耶。又撰佛衣銘曰。不有信器。眾生曷歸。是開便門。非止傳衣。初必有終。傳豈無已。物必歸盡。衣胡久恃。先終知終。用乃不窮。我道無朽。衣於何有。其用已陳。孰非芻狗。
于刺史
于頔。字𠃔元。代人。貞元十四年拜山東節度使。初為為湖州刺史。進沙門皎然杼山詩集藏於御書殿。與襄陽龐居士相得甚歡。一日詣居士問疾。居士謂曰。但願空諸所有。慎勿實諸所無。又嘗問紫玉禪禪。師是黑風。吹甚船舫。漂
【現代漢語翻譯】 現代漢語譯本： 有可取之處。難道佛教徒還不如莊周、墨翟、申不害、韓非這些怪異偏激奸詐的人嗎？回答說因為佛教是外來的。因為是外來的，那麼就要和惡來、盜跖做朋友，而輕賤季札、由余了嗎？我所取用的，是和《易經》、《論語》相合的。即使聖人復生，也不能否定它。柳宗元（字子厚）的這些文章，推崇佛教可以說是達到了極致。他的《送浚上人歸省敘》、《撰凈土院記》、《南嶽大明律師碑》，都詳細記載在《唐史》中，不可一一列舉。
劉禹錫
劉禹錫（字夢得），中山人。考中進士，又考中博學宏辭科。歷任集賢直學士。晚年以寫文章自娛。白居易推舉他為詩豪。曾經撰寫《六祖大鑒禪師碑》說：『如來佛涅槃后五百年，摩騰、竺法蘭帶著佛經來到中國，中國人開始聽到佛的言論，就像在重重黑暗中看到了些微光亮。又過了五百年，達磨帶著佛法來到中國，中國人開始傳習佛的心法，就像在昏昧中看到了白日。從達磨六傳到大鑒（六祖慧能），就像用線貫穿寶珠一樣，有先後順序而沒有不同之處。世上所說的真宗，就是所謂的頓悟之門。當初達磨和佛衣一起來到中國，得道的人將佛衣傳下去，作為心印。到了大鑒（六祖慧能）就停止傳佛衣了，難道是因為把佛衣當作芻狗嗎？』又撰寫《佛衣銘》說：『沒有可以信賴的器物，眾生歸向何處？這是開啟方便之門，不僅僅是傳佛衣。開始必定有終結，傳授難道沒有停止的時候嗎？萬物必定歸於消亡，佛衣又憑什麼長久存在？先知道終結，後知道終結，作用才不會窮盡。我說佛法沒有朽壞，佛衣又有什麼用呢？它的作用已經陳舊，誰又不是芻狗呢？』
于頔
于頔（字𠃔元），代州人。唐德宗貞元十四年（798年）被任命為山東節度使。起初擔任湖州刺史，將沙門皎然的《杼山詩集》進獻給朝廷，收藏在御書殿。和襄陽龐居士相處得非常融洽。有一天去拜訪龐居士問候病情，龐居士說：『只希望將所有的都看空，千萬不要將沒有的當真。』又曾經問紫玉禪師：『禪師像是黑風，吹動船隻，漂流不定。』
【English Translation】 English version: There are merits to be found. Are the Buddhists inferior to the eccentric, biased, treacherous individuals like Zhuang Zhou, Mo Di, Shen Buhai, and Han Fei? The answer is because Buddhism is foreign. Because it is foreign, should we befriend E Lai and Robber Zhi while despising Ji Zha and You Yu? What I adopt aligns with the Book of Changes and the Analects. Even if the sages were to be reborn, they could not reject it. Liu Zongyuan (Zi Zihou)'s writings, praising Buddhism, can be said to have reached the extreme. His Preface to Escorting the Monk Jun Home to Visit His Family, Writing of the Jingtu Monastery Record, and Stele for Lawyer Daming of Mount Nan, are all recorded in detail in the History of the Tang Dynasty, too numerous to list.
Liu Yuxi
Liu Yuxi (Zi Mengde), a native of Zhongshan. He passed the imperial examination and was selected for the Erudite and Eloquent Examination. He successively held the position of Academician of the Jixian Hall. In his later years, he amused himself by writing. Bai Juyi praised him as a poetic hero. He once wrote the Stele for the Sixth Patriarch Dajian Zen Master, saying: 'Five hundred years after the Nirvana of the Tathagata (Buddha), Moteng and Zhu Falan came to China with scriptures, and the Chinese people began to hear the Buddha's words, like seeing a faint light in the deep darkness. Five hundred years later, Bodhidharma came to China with the Dharma, and the Chinese people began to practice the Buddha's mind, like seeing the white sun in the dimness. From Bodhidharma's six transmissions to Dajian (the Sixth Patriarch Huineng), it is like threading precious pearls, with a sequence but no difference. What the world calls the true sect is the so-called sudden enlightenment. Initially, Bodhidharma came to China with the Buddha's robe, and those who attained the Way passed it down as a mind seal. When it came to Dajian (the Sixth Patriarch Huineng), he stopped transmitting the robe. Is it because he regarded the robe as a straw dog?' He also wrote the Inscription on the Buddha's Robe, saying: 'Without a trustworthy vessel, where would sentient beings turn? This is opening the door of convenience, not just transmitting the robe. There must be an end to the beginning, and is there no time when transmission ceases? All things must return to extinction, so why should the robe last long? Knowing the end first, knowing the end later, the function will not be exhausted. I say the Dharma is imperishable, so what is the use of the robe? Its function is already old, who is not a straw dog?'
Yu Di
Yu Di (Zi 𠃔yuan), a native of Daizhou. In the fourteenth year of the Zhenyuan era of Emperor Dezong of Tang (798 AD), he was appointed as the Jiedushi (military governor) of Shandong. Initially, he served as the Prefect of Huzhou, presenting the Zhushan Poetry Collection of the monk Jiaoran to the court, which was stored in the Imperial Library. He got along very well with Layman Pang of Xiangyang. One day, he visited Layman Pang to inquire about his illness, and Layman Pang said: 'I only hope to empty all that you have, and be careful not to make real all that is not.' He also once asked Zen Master Ziyu: 'The Zen master is like a black wind, blowing ships, drifting uncertainly.'
墮羅剎鬼國。師曰。于頔這客作漢。問恁么事作么。頔當時失色。師指云。祇這便是漂墮羅剎鬼國也。頔聞已信受。
李元賓
李觀。字元賓。華之從子。貞元中舉宏辭。善屬文。一洗前人時調。與韓愈相上下。卒年二十九。退之為作墓銘。其居父憂也。刺血寫金剛經。奇香發其舍。郁然連日。香及其鄰。
李習之
李翱。字習之。趙郡人。以文章見推當時。中進士第。元和初為國史修撰。性峭鯁。嘗面折宰相李逢吉之過。刺朗州。慕藥山惟儼禪師道風。入山謁之。藥山執經不顧。翱遂拂衣云。見面不如聞名。山卻呼太守。翱應諾。山云何得貴耳賤目。翱謝之。乃曰如何是道。山以手指上下云會么。翱云不會山云。云在青天水在瓶。翱欣然答以偈曰。練得身形似鶴形。千株松下兩函經。我來問道無餘說。云在青天水在瓶。一夕師登山。忽云開見月。大嘯一聲。聲落澧陽八九十里許翱聞之。復寄偈曰。選得幽居愜野情。終年無送亦無迎。有時獨上孤峰項。月下披雲嘯一聲。
權載之
權德輿。字載之。秦州人。少以文章稱。德宗聞其才。召為左補闕。累遷禮部尚書。德輿于經術無不貫綜。雖動止無外飾而醞藉風流。自然可慕。嘗著草衣禪師宴坐記曰。師居南嶽三十年。足不蹈地。
【現代漢語翻譯】 現代漢語譯本 墮入羅剎鬼國。禪師說：『于頔（人名）你這個打工仔，問這些事做什麼？』于頔（人名）當時嚇得臉色都變了。禪師指著他說：『這就是墮入羅剎鬼國啊。』于頔（人名）聽了之後深信不疑。
李元賓（人名）
李觀（人名），字元賓（字），是李華（人名）的侄子。貞元（唐德宗年號，785-805）年間考中宏辭科，擅長寫作文章，一掃前人的俗氣，與韓愈（人名）不相上下。二十九歲去世。韓愈（人名）為他寫了墓誌銘。他居家守父喪期間，刺血書寫《金剛經》，奇特的香味從他家散發出來，濃郁地持續了好幾天，香味甚至傳到了鄰居家。
李習之（人名）
李翱（人名），字習之（字），趙郡（地名）人，以文章被當時的人推崇。考中進士。元和（唐憲宗年號，806-820）初年擔任國史修撰。性格剛直。曾經當面指出宰相李逢吉（人名）的過錯。被貶為朗州（地名）刺史。仰慕藥山惟儼（人名）禪師的道風，入山拜訪他。藥山（人名）禪師拿著經書看也不看他。李翱（人名）於是拂袖而去，說：『見面不如聞名。』藥山（人名）禪師卻叫道：『太守！』李翱（人名）應諾。藥山（人名）禪師說：『為什麼貴耳賤目？』李翱（人名）向他道歉。於是問道：『如何是道？』藥山（人名）禪師用手指指上指下，說：『會么？』李翱（人名）說：『不會。』藥山（人名）禪師說：『云在青天水在瓶。』李翱（人名）欣然用偈語回答說：『練得身形似鶴形，千株松下兩函經。我來問道無餘說，云在青天水在瓶。』一天晚上，禪師登山，忽然云開見月，大吼一聲，聲音傳到澧陽（地名）八九十里遠的地方，李翱（人名）聽到了，又寄了一首偈語說：『選得幽居愜野情，終年無送亦無迎。有時獨上孤峰頂，月下披雲嘯一聲。』
權載之（人名）
權德輿（人名），字載之（字），秦州（地名）人。年少時就以文章出名。德宗（唐德宗）聽說了他的才能，召他為左補闕。多次陞遷至禮部尚書。權德輿（人名）對於經書學術沒有不精通的。雖然舉止沒有過多的外在修飾，但溫和蘊藉，風度翩翩，自然令人仰慕。曾經寫過《草衣禪師宴坐記》，說：『禪師居住在南嶽（山名）三十年，腳不踩地。』
【English Translation】 English version Fallen into the land of Rakshasa ghosts. The master said, 'Yu Di (person's name), you hired laborer, what are you doing asking about such things?' Yu Di (person's name) turned pale with fright at that moment. The master pointed and said, 'This is precisely falling into the land of Rakshasa ghosts.' Upon hearing this, Yu Di (person's name) deeply believed it.
Li Yuanbin (person's name)
Li Guan (person's name), courtesy name Yuanbin (courtesy name), was the nephew of Li Hua (person's name). During the Zhenyuan (Tang Dezong's reign, 785-805) era, he passed the Hongci examination, excelling in writing, sweeping away the vulgarity of his predecessors, and was comparable to Han Yu (person's name). He died at the age of twenty-nine. Han Yu (person's name) wrote his epitaph. During his mourning period for his father, he pricked his skin to write the Diamond Sutra, and a strange fragrance emanated from his house, intensely lasting for days, even reaching the neighbors.
Li Xizhi (person's name)
Li Ao (person's name), courtesy name Xizhi (courtesy name), was from Zhao Prefecture (place name), and was admired for his writing at the time. He passed the Jinshi examination. In the early Yuanhe (Tang Xianzong's reign, 806-820) era, he served as a compiler of the national history. He was upright and outspoken. He once directly pointed out the faults of the chancellor Li Fengji (person's name) to his face. He was demoted to be the prefect of Langzhou (place name). He admired the Daoist demeanor of Zen Master Yaoshan Weiyan (person's name), and went to the mountain to visit him. Zen Master Yaoshan (person's name) held a scripture and did not even look at him. Li Ao (person's name) then flicked his sleeves and left, saying, 'Seeing is not as good as hearing.' Zen Master Yaoshan (person's name) then called out, 'Prefect!' Li Ao (person's name) responded. Zen Master Yaoshan (person's name) said, 'Why do you value ears and despise eyes?' Li Ao (person's name) apologized to him. Then he asked, 'What is the Dao?' Zen Master Yaoshan (person's name) pointed up and down, saying, 'Do you understand?' Li Ao (person's name) said, 'I do not understand.' Zen Master Yaoshan (person's name) said, 'Clouds are in the blue sky, water is in the bottle.' Li Ao (person's name) happily replied with a verse: 'Having refined the body into the shape of a crane, two cases of scriptures beneath a thousand pines. I come to ask about the Dao, with nothing else to say, clouds are in the blue sky, water is in the bottle.' One night, the master climbed the mountain, and suddenly the clouds parted to reveal the moon, and he let out a great roar, the sound reaching eighty or ninety li away in Liyang (place name). Li Ao (person's name) heard it and sent another verse: 'Having chosen a secluded residence to satisfy my wild feelings, there is no sending off or welcoming throughout the year. Sometimes I climb alone to the top of a solitary peak, and under the moonlight, I part the clouds and let out a roar.'
Quan Zaizhi (person's name)
Quan Deyi (person's name), courtesy name Zaizhi (courtesy name), was from Qinzhou (place name). He was known for his writing from a young age. Emperor Dezong (Tang Dezong) heard of his talent and summoned him to be the Left Reminder. He was promoted several times to the Minister of Rites. Quan Deyi (person's name) was well-versed in all the classics and arts. Although his behavior had no excessive external adornment, his gentle and refined demeanor was naturally admirable. He once wrote 'A Record of the Seated Meditation of the Grass-Clothed Zen Master', saying, 'The Zen master lived on Mount Nan (mountain name) for thirty years, his feet never touching the ground.'
口不嘗味。時無暑寒。一繩床而已。萬有囂然。此身不動。其內則以三世五蘊皆從妄作。然後以有法諦觀十二緣。于正智中。得真常真我。方寸之地。湛然虛無。身及智慧。二俱清凈。微言軟語。有時而聞。如雨潤萬物。風行空中。履其門閾。皆獲趨入。
徐岱
徐岱。蘇州人。于學無所不通。辨論明銳。帝每遇誕日。詔佛老二氏與群臣大論麟德殿。岱始論三家若矛盾而卒同歸于善。帝大悅。官至校書郎。
李義山
李商隱。字義山。河內人。舉進士。累官工部員外郎。詩文魂邁奇古。世號其詩為西昆體。有贊佛偈曰。吾儒之師。曰魯仲尼。仲尼師聃。龍吾不知。聃師天竺。善入無為。稽首大覺。吾師師師。商隱慕悟達國師知玄之道。以弟子禮事之。嘗苦眼疾冥禱。玄寄天眼偈三章。讀訖疾愈。
盧源一
盧士衍。字源一。家世官閥。勘解職仕。不三十餘。歷八諸侯府。皆掌劇事。性強邁不錄幽𤨏。為吏所構。謫官建州。有異人密授心契。冥失所在。胤子積歲窮索無所得。一夕于衡山佛舍眾頭陀中燈下識之。號叫泣血無所顧。明覆亡之矣先是眾以為姜頭陀。至是知其為盧也。元和中元微之拜張中丞于湘潭。適士衍在座。即日詣所舍東寺一見相笑。盡得本。元遂贈以七言五韻。云
【現代漢語翻譯】 現代漢語譯本： 口裡嘗不出味道。感覺不到時間的寒暑變化。只有一張繩床而已。外界萬物喧囂吵鬧。這個身體卻不動搖。從內在來說，認為三世（過去、現在、未來）五蘊（色、受、想、行、識）都是虛妄產生的。然後用有法諦（對事物如實認知的智慧）來觀察十二因緣（無明、行、識、名色、六入、觸、受、愛、取、有、生、老死）。在正智（正確的智慧）中，獲得真常真我（永恒不變的真我）。心就像方寸之地，空明澄澈，什麼都沒有。身體和智慧，都變得清凈。有時能聽到細微柔和的聲音，就像雨水滋潤萬物，風在空中流動一樣。只要踏進他的門檻，都能得到引導。
徐岱
徐岱，蘇州人。對於學問沒有不精通的，辯論明銳。皇帝每逢誕辰日，詔令佛、道二教人士與群臣在麟德殿進行大型辯論。徐岱開始論述三家（儒、釋、道）表面上矛盾，最終都歸於向善。皇帝非常高興，授予他校書郎的官職。
李義山
李商隱（813-858），字義山，河內人。考中進士。歷任工部員外郎等官職。他的詩文風格豪邁奇特古樸，世人稱他的詩為西昆體。他有一首贊佛的偈子說：『我們儒家的老師，是魯仲尼（孔子）。仲尼的老師是聃（老子）。龍吾不知道。聃的老師是天竺（印度），善於進入無為的境界。我稽首禮拜大覺（佛），我的老師的老師。』商隱仰慕悟達國師知玄的道行，以弟子的禮節侍奉他。曾經因為眼疾而暗中祈禱，知玄寄給他天眼偈三章。讀完后眼疾痊癒。
盧源一
盧士衍，字源一。家世顯赫，世代為官。辭官不做三十多年，歷任八個諸侯府的官職，都掌管重要的事務。性格剛強豪邁，不拘小節。被小吏構陷，貶官到建州。有奇異之人秘密傳授給他心契（頓悟的契機），之後就神秘地消失了。他的兒子多年來四處尋找，一無所獲。一天晚上在衡山佛寺的眾頭陀（苦行僧）中，在燈下認出了他。號啕大哭，不顧一切。第二天早上又不見了。之前眾人都以為他是姜頭陀，到這時才知道他是盧士衍。元和（806-820）年間，元微之在湘潭拜訪張中丞，正好盧士衍在座。當天就到元微之的住所東寺相見，彼此一笑，完全恢復了舊情。元微之於是贈送他一首七言五韻的詩，說……
【English Translation】 English version: The mouth does not taste flavors. There is no sense of heat or cold. Only a rope bed is needed. The myriad things are noisy and clamorous. This body remains still. Internally, it is understood that the three times (past, present, future) and five skandhas (form, feeling, perception, mental formations, consciousness) all arise from delusion. Then, with the Dharma-truth (wisdom that perceives things as they truly are), one contemplates the twelve links of dependent origination (ignorance, volitional action, consciousness, name and form, six sense organs, contact, feeling, craving, grasping, becoming, birth, old age and death). In right wisdom, one attains true permanence and the true self (the eternal, unchanging self). The mind is like a square inch of land, clear and empty. Both body and wisdom become pure. Sometimes subtle and gentle words are heard, like rain nourishing all things, or wind moving through the sky. Those who step through his doorway all gain entry.
Xu Dai
Xu Dai, a native of Suzhou, was proficient in all branches of learning, and his arguments were sharp and insightful. Every year on the Emperor's birthday, he would order Buddhist and Taoist figures, along with court officials, to engage in grand debates at the Linde Hall. Xu Dai would begin by arguing that the three schools (Confucianism, Buddhism, and Taoism) appeared contradictory but ultimately converged on goodness. The Emperor was greatly pleased and appointed him as a Proofreader.
Li Yishan
Li Shangyin (813-858), courtesy name Yishan, was from Henan. He passed the imperial examination and successively held positions such as Vice Director of the Ministry of Public Works. His poems and prose were bold, unique, and ancient in style, and his poetry was known as the Xikun style. He had a verse praising the Buddha, saying: 'Our teacher of Confucianism is Lu Zhongni (Confucius). Zhongni's teacher was Dan (Laozi). I do not know Longwu. Dan's teacher was Tianzhu (India), who was good at entering the state of non-action. I bow my head to the Greatly Enlightened One (Buddha), the teacher of my teacher.' Shangyin admired the Dao of National Teacher Wuda Zhixuan and served him with the respect due to a disciple. He once suffered from an eye ailment and prayed secretly. Zhixuan sent him three chapters of the 'Heavenly Eye Gatha'. After reading them, his illness was cured.
Lu Yuanyi
Lu Shiyan, courtesy name Yuanyi, came from a distinguished family that had held official positions for generations. He resigned from his official post for more than thirty years and served in the offices of eight feudal lords, all in charge of important affairs. He was strong and bold in character and did not concern himself with trivial matters. He was framed by petty officials and demoted to Jianzhou. A strange person secretly imparted to him the 'mind-seal' (the opportunity for sudden enlightenment) and then mysteriously disappeared. His son searched for him for many years without success. One night, in a Buddhist temple on Mount Heng, among a group of ascetics (ascetic monks), he recognized him under the lamp. He wailed and cried, disregarding everything. The next morning, he was gone again. Before this, everyone thought he was the ascetic Jiang, but now they knew he was Lu Shiyan. During the Yuanhe period (806-820), Yuan Wei visited Zhang Zhongcheng in Xiangtan, and Lu Shiyan happened to be present. That day, he went to Yuan Wei's residence, the East Temple, and they met with a smile, completely restoring their old friendship. Yuan Wei then presented him with a poem of seven-character lines and five rhymes, saying...
盧師深話出家由。剃盡心花始剃頭。馬哭青山別車匿。鵲飛螺髻見羅睺。還來舊日經行處。似隔前身夢寐游。為向八龍兄弟說。他生滅會此生休。
裴寬
裴寬。聞喜人。官河刺史。州久旱。寬入境輒雨。徙河南尹。不屈附權貴。拜禮部尚書。喜佛氏。與沙門游。習誦其書老彌篤云。
法喜志卷二 卍新續藏第 88 冊 No. 1649 名公法喜志
法喜志卷三
冰蓮道人 夏樹芳 輯
寤斗居士 馮 定 閱
白少傅
白居易。字樂天。年十七登進士。憲宗朝極被寵遇。時事無不言。為當路所忌。遂擯斥不得施。乃放意文酒。東都所居。疏沼種樹。架石樓香山。鑿八節灘。自號醉吟先生。晚年好佛特甚。至經月不茹葷。長慶二年知杭州。問道于鳥窠禪師。見師棲止巢上。乃問曰師住處甚險。師曰太守危險尤甚。曰。弟子位鎮江山。何險之有。師曰。薪火相交。識性不停得非險乎。居易服其言。作禮而退。嘗問惟寬禪師何以修心。師云。心本無損傷。云何要修理。無論垢與凈。一切勿念起。又問垢即不可念。凈亦無念可乎。師曰。如人眼睛上。一物不可住。金屑雖珍寶。在眼亦為翳。樂天從此悟入。又咨心要于凝禪師。得八言廣為八偈。八言者。曰觀曰覺
【現代漢語翻譯】 現代漢語譯本 盧師深話出家由：盧師講述他出家的緣由。 剃盡心花始剃頭：只有剃盡心中的雜念，才能真正剃去頭髮。 馬哭青山別車匿（chē nì）：白馬悲鳴于青山，告別了車匿（佛陀的馬伕）。 鵲飛螺髻見羅睺（luó hóu）：喜鵲飛向天空，在佛陀的螺髻上看到了羅睺（星名，也指障礙）。 還來舊日經行處：又回到往日修行的地方。 似隔前身夢寐游：彷彿隔著前世的夢境一般。 為向八龍兄弟說：要向八龍兄弟們訴說。 他生滅會此生休：來生的生滅聚會，就在此生終結。
裴寬
裴寬，聞喜人。官至河東刺史。他所管轄的州郡久旱，裴寬一到任就下雨。后升爲河南尹，不屈服於權貴。后被授予禮部尚書。他喜愛佛法，與僧人交往，晚年更加篤信佛法。
法喜志卷二 卍新續藏第 88 冊 No. 1649 名公法喜志
法喜志卷三
冰蓮道人 夏樹芳 輯
寤斗居士 馮 定 閱
白少傅
白居易，字樂天。十七歲考中進士。唐憲宗（805-820）時期極受寵信，對時事無不直言，因此被當權者忌恨，遭到貶斥而無法施展抱負。於是放縱于詩酒之中，在東都的住所，疏通水池，種植樹木，在香山建造石樓，開鑿八節灘，自號醉吟先生。晚年非常喜歡佛法，甚至有整月不吃葷。唐長慶二年（822）任杭州刺史，向鳥窠禪師問道。看到禪師棲息在樹巢上，於是問道：『禪師住的地方很危險。』禪師說：『太守的處境更加危險。』白居易說：『我身居要位，鎮守江山，有什麼危險呢？』禪師說：『薪火相交，識性不停，難道不是危險嗎？』白居易佩服他的話，行禮後退下。曾經問惟寬禪師如何修心，禪師說：『心本來沒有損傷，為什麼要修理？無論是垢還是凈，一切都不要生起念頭。』又問：『垢既然不可念，那麼凈也不可念嗎？』禪師說：『就像人的眼睛裡，一物都不能停留。金屑雖然是珍寶，在眼睛裡也是障礙。』白居易從此領悟。又向凝禪師請教心要，得到八言偈語，並將其擴充套件為八首偈。 八言者。曰觀曰覺：八個字是：觀，覺。
【English Translation】 English version Master Lu deeply spoke of the reasons for his renunciation: Master Lu spoke of the reasons for his renunciation. Shaving off the mind's flowers begins the shaving of the head: Only by shaving off the distractions in the mind can one truly shave off the hair. The horse cries in the green mountains, bidding farewell to Che Ni (Chē Nì) (Buddha's groom): The white horse cries in the green mountains, bidding farewell to Che Ni (Buddha's groom). Magpies fly to the ushnisha, seeing Rahu (Luó hóu) (astrological term, also refers to obstacles): Magpies fly to the sky, seeing Rahu (a celestial body, also referring to obstacles) on the Buddha's ushnisha. Returning to the old place of practice: It seems like a dreamlike journey separated by a previous life: Speaking to the eight dragon brothers: The meetings of birth and death in other lives will cease in this life:
Pei Kuan
Pei Kuan, a native of Wenxi, served as the prefect of Hedong. The prefectures under his jurisdiction had been suffering from drought for a long time, but it rained as soon as Pei Kuan took office. Later, he was promoted to the governor of Henan, refusing to submit to powerful figures. He was later appointed Minister of Rites. He loved Buddhism, associated with monks, and became even more devoted to Buddhism in his later years.
Records of Dharma Joy, Volume 2 Supplement to the Buddhist Canon, Volume 88, No. 1649, Records of Dharma Joy by Famous Officials
Records of Dharma Joy, Volume 3
Compiled by Ice Lotus Taoist Xia Shufang
Reviewed by Awakened Dou Layman Feng Ding
Vice Minister Bai
Bai Juyi, styled Letian, passed the imperial examination at the age of seventeen. During the reign of Emperor Xianzong of Tang (805-820), he was highly favored, speaking frankly about current affairs, which led to his being resented by those in power, resulting in his demotion and inability to fulfill his ambitions. Therefore, he indulged in poetry and wine. At his residence in Dongdu, he dredged ponds, planted trees, built a stone pavilion on Xiangshan, and dredged the Eight Sections Shoal, calling himself the Drunken Singing Gentleman. In his later years, he was very fond of Buddhism, even abstaining from meat for an entire month. In the second year of Changqing (822), he served as the prefect of Hangzhou and inquired about the Dharma from Zen Master Niaoke. Seeing the Zen master dwelling in a bird's nest, he asked: 'Master, your dwelling place is very dangerous.' The Zen master said: 'The prefect's situation is even more dangerous.' Bai Juyi said: 'I hold an important position, guarding the country, what danger is there?' The Zen master said: 'The interaction of fuel and fire, the unceasing nature of consciousness, is that not dangerous?' Bai Juyi admired his words and retreated after bowing. He once asked Zen Master Weikuan how to cultivate the mind. The Zen master said: 'The mind is originally without damage, why repair it? Whether it is defiled or pure, do not let any thoughts arise.' He then asked: 'Since defilement should not be thought of, then should purity also not be thought of?' The Zen master said: 'Just like in a person's eyes, nothing can stay. Although gold dust is precious, it is also an obstruction in the eyes.' Bai Juyi attained enlightenment from this. He also consulted Zen Master Ning about the essentials of the mind, obtaining eight-character verses, which he expanded into eight poems. The eight characters are: Observe, Awaken.
。曰定曰慧。曰明曰通。曰濟曰舍。其觀偈曰。以心中眼。觀心外相。從何而有。從何而喪。觀之又觀。則辨真妄。末後舍偈曰。眾苦既濟。大悲亦舍。苦既非真。悲亦是假。是故眾生。實無度者。年七十五。贈尚書左僕射。宣宗以詩吊之。既卒。以其所居施為佛寺。
李浚之
李渤。字浚之。初隱廬山。更從少室。元和初。李巽韋況交章薦之。以右拾遺召不拜。洛陽令韓愈遺書曰。朝士引領東望。若景星鳳凰爭睹為快。始出為諫議大夫。朝有闕政。輒附章列上。孤摻自將。雖屢斥不少衰其節。為江州刺史日。嘗問歸宗禪師曰。須彌納芥子即不問。如何是芥子納須彌。師曰人傳使君讀萬卷書是否。渤曰然。師曰。摩頂至踵如椰子大。萬卷書何處。著渤有省。
杜彥之
杜荀鶴。字彥之。牧之子。大中間登科。官至翰林學士。所居得香林之勝。與顧云諸賢為友。自號九華山人。有詩集行世。其送僧詩曰。利門名路兩何憑。百歲風前短焰燈。只恐為僧心不了。為僧心了總輸僧。
韋南康
韋皋。字城武。萬年人。皋初生。厥父飯僧祈福。忽有應真尊者至。齋畢。乳媼抱兒求咒愿。尊者起謂眾曰。此兒諸葛武侯也。他日有美政于蜀。宜以武字之。言訖不見。其後皋遊宦出處。節義功名
【現代漢語翻譯】 現代漢語譯本： 他說：『定』就是『慧』（智慧）。『明』就是『通』（通達）。『濟』（救濟）就是『舍』（捨棄）。他的觀偈說：『用心中之眼，觀心外之相，從何而來，又從何而喪？觀之又觀，則辨真妄。』最後的舍偈說：『眾苦既然已經救濟完畢，大悲之心也應捨棄。苦既然不是真實的，悲也是虛假的。因此，眾生實際上沒有被救度的。』年齡七十五歲。贈予尚書左僕射。宣宗（唐宣宗，810-859）用詩來悼念他。去世后，將他所居住的地方施捨出來作為佛寺。
李浚之
李渤，字浚之。起初隱居廬山，後來又到少室山。元和（唐憲宗年號，806-820）初年，李巽、韋況交相推薦他，以右拾遺的官職徵召他，但他沒有接受。洛陽令韓愈寫信給他，說：『朝廷官員伸長脖子向東邊眺望，好像景星鳳凰一樣爭著想一睹你的風采。』他才出來擔任諫議大夫。朝廷有缺失的政事，他總是附上奏章列舉上報。孤身一人堅持自己的主張，即使多次被貶斥，也不減少他的節操。擔任江州刺史時，曾經問歸宗禪師說：『須彌山（佛教中的山名，意為妙高山）容納芥子（芥菜籽，比喻極小之物）我不問，如何是芥子納須彌？』禪師說：『人們傳說使君讀了萬卷書，是真的嗎？』李渤說：『是的。』禪師說：『從頭頂到腳後跟像椰子那麼大，萬卷書放在哪裡呢？』李渤有所領悟。
杜彥之
杜荀鶴，字彥之，牧之的兒子。大中（唐宣宗年號，847-860）年間考中進士。官至翰林學士。所居住的地方有香林的美景，與顧云等賢士為友。自號九華山人。有詩集流傳於世。他的送僧詩說：『名利之路有什麼可憑藉的？百歲光陰就像風前的短焰燈。只怕出家為僧心還不明白，如果出家為僧心明白了，總歸是勝過僧人。』
韋南康
韋皋，字城武，萬年人。韋皋剛出生時，他的父親請僧人吃飯祈福。忽然有應真尊者（阿羅漢的別稱）來到。齋飯完畢，乳母抱著嬰兒請求咒愿。尊者起身對眾人說：『這個孩子是諸葛武侯（諸葛亮）啊。他日後在蜀地會有美好的政績。應該用「武」字來命名他。』說完就不見了。之後韋皋的遊宦出處，節義功名...
【English Translation】 English version: He said: 'Samadhi' is 'Wisdom'. 'Clarity' is 'Understanding'. 'Salvation' is 'Renunciation'. His contemplation verse says: 'Use the eye of the mind to observe the external forms of the heart. From where do they come, and from where do they disappear? Observe them again and again, and then distinguish between truth and falsehood.' His final renunciation verse says: 'Since all sufferings have been relieved, great compassion should also be renounced. Since suffering is not real, compassion is also false. Therefore, sentient beings are actually not saved.' He was seventy-five years old. He was posthumously awarded the title of Vice President of the Department of State Affairs. Emperor Xuanzong (Tang Xuanzong, 810-859) mourned him with a poem. After his death, he donated his residence to be used as a Buddhist temple.
Li Junzhi
Li Bo, courtesy name Junzhi, initially lived in seclusion on Mount Lu, and later went to Mount Shaoshi. In the early years of Yuanhe (reign of Emperor Xianzong of Tang, 806-820), Li Xun and Wei Kuang mutually recommended him. He was summoned to serve as Right Reminder, but he declined. Han Yu, the magistrate of Luoyang, wrote to him, saying: 'Court officials are craning their necks to look eastward, eager to see you like a bright star or a phoenix.' He then came out to serve as a Remonstrance Official. Whenever there were deficiencies in the court's policies, he would attach memorials listing them. He insisted on his own views alone, and even though he was repeatedly demoted, he did not diminish his integrity. When he was serving as the Prefect of Jiangzhou, he once asked Zen Master Guizong: 'I won't ask about Mount Sumeru (a mountain in Buddhism, meaning wonderful high mountain) containing a mustard seed (a mustard seed, a metaphor for something extremely small), but how is it that a mustard seed contains Mount Sumeru?' The Zen master said: 'People say that Your Excellency has read ten thousand volumes of books, is that true?' Li Bo said: 'Yes.' The Zen master said: 'From the top of your head to your heels, you are as big as a coconut. Where are the ten thousand volumes of books?' Li Bo had an epiphany.
Du Yanzhi
Du Xunhe, courtesy name Yanzhi, was the son of Mu. During the Dazhong (reign of Emperor Xuanzong of Tang, 847-860) period, he passed the imperial examination. He rose to the position of Academician of the Hanlin Academy. His residence had the beauty of Xianglin, and he was friends with virtuous men such as Gu Yun. He called himself the Recluse of Mount Jiuhua. A collection of his poems has been passed down. His poem sending off a monk says: 'What can be relied upon in the paths of fame and profit? A hundred years of life are like a short flame in the wind. I only fear that becoming a monk will not clarify the mind; if becoming a monk clarifies the mind, it is always better than being a monk.'
Wei Nankang
Wei Gao, courtesy name Chengwu, was a native of Wannian. When Wei Gao was first born, his father invited monks to eat and pray for blessings. Suddenly, an Arhat (another name for Arhat) arrived. After the meal, the wet nurse held the baby and asked for a blessing. The Venerable One stood up and said to the crowd: 'This child is Zhuge Wuhou (Zhuge Liang). In the future, he will have excellent governance in Shu. He should be named with the character 'Wu'.' After saying this, he disappeared. Afterwards, Wei Gao's travels and appointments, his integrity and achievements...
。大概與武侯相類。始李白為蜀道難以斥嚴武。陸揚更為蜀道易以美皋焉。治蜀二十一年。官至大尉中書令。封南康郡王。雅好釋氏法。嘉州彌勒如來石像初成。皋為之記曰。頭圍七尺。目廣二丈。其餘相好。一一稱是。世美其簡而雅。又嘗訓鸚鵡唸佛。鸚鵡斃。以桑門故事闇維之。得舍利十餘粒。皋為之記。其抑揚讚歎。頗得禪那之妙。
皇甫湜
皇甫湜。字持正。新安人。元和中擢進士。游心內典。其送簡師敘曰。鳳羽而麟毛。此鳥獸也。經傳以比聖人。師雖佛氏而儒其行。雖夷狄其衣服。而仁義其心。即未齒于士。與鳳麟類矣。不猶愈于冠冤朝服。或漏于淫怪之說。以斁彝倫者耶。官至工部郎中。韓愈愛其才。與李翱張籍齊名。
韓昌黎
韓愈。字退之。南陽人。三歲而孤。鞠于嫂鄭氏。自知讀書。日記數千言。既長。盡通經史百家之學。擢進士第。累官刑部侍郎。憲宗迎佛骨。上表極諫。貶潮州刺史。既至潮。聞大顛禪師之名。致書問道。書三至。顛始入郭。愈敬禮焉。留師旬日乃返。后因祀神海上。登靈山。復造其居問道。尋改袁州。施衣二襲為別。後周茂叔往靈山寺訪大顛遺蹟。見文公留衣亭故事。題詩壁間曰。退之自謂如夫子。原道深排釋老非。不識大顛何似者。數書珍重更
【現代漢語翻譯】 現代漢語譯本：大概和諸葛亮（武侯）相類似。當初李白因為蜀道難而斥責嚴武，陸皋卻讚美蜀道容易。治理蜀地二十一年，官至大尉、中書令，封為南康郡王。他非常喜歡佛教。嘉州彌勒如來石像剛建成時，陸皋為之作記說：『頭部周長七尺，眼睛寬二丈，其餘的相貌，一一都相稱。』世人讚美他的文筆簡潔而典雅。他還曾經訓練鸚鵡唸佛，鸚鵡死後，用僧人的喪葬儀式秘密地安葬了它，得到了十餘粒舍利。陸皋為此作記，其中抑揚頓挫的讚歎，頗得禪定的妙處。
皇甫湜
皇甫湜（？-？），字持正，新安人。唐憲宗元和年間（806-820）考中進士，潛心研究佛經。他寫給簡師的序中說：『長著鳳凰的羽毛和麒麟的毛，這是鳥獸啊。用經書典籍來比喻聖人。簡師雖然是佛教徒，但他的行為卻像儒士；雖然穿著夷狄的服裝，但他的內心卻充滿仁義。即使不能被列為士人，也與鳳凰麒麟同類了。這難道不比那些戴著官帽穿著朝服，卻散佈淫邪怪誕之說，敗壞倫理綱常的人更好嗎？』官至工部郎中。韓愈欣賞他的才華，將他與李翱、張籍並列齊名。
韓昌黎
韓愈（768-824），字退之，南陽人。三歲時成了孤兒，由嫂子鄭氏撫養長大。從小就喜歡讀書，每天能記住數千字。長大后，精通經史百家之學。考中進士，歷任刑部侍郎。唐憲宗（李純）迎接佛骨時，他上表極力勸諫，因此被貶為潮州刺史。到潮州后，聽說大顛禪師的名聲，便寫信請教。信送了三次，大顛才進城。韓愈恭敬地拜見了他，挽留禪師住了十幾天才返回。後來因為在海上祭神，登上靈山，又到大顛的住所請教。不久改任袁州，送了兩套衣服作為告別。後來周敦頤（茂叔）到靈山寺拜訪大顛的遺蹟，看到韓愈（文公）留下衣服的亭子，在墻壁上題詩說：『韓愈自認為像孔子一樣，極力排斥佛教和道教。不知道大顛是什麼樣的人，多次寫信鄭重地請教。』
【English Translation】 English version: He was roughly similar to Zhuge Liang (Marquis Wu). Initially, Li Bai criticized Yan Wu for the difficulty of the Shu Road, but Lu Gao praised the ease of the Shu Road. He governed Shu for twenty-one years, reaching the position of Grand Commandant and Director of the Secretariat, and was enfeoffed as the Prince of Nankang. He greatly favored Buddhism. When the stone statue of Maitreya Buddha in Jia Prefecture was newly completed, Lu Gao wrote a record for it, saying: 'The head circumference is seven feet, and the eyes are two zhang wide. The rest of the features are all proportionate.' People praised his writing for being concise and elegant. He also once trained a parrot to recite Buddhist scriptures. When the parrot died, he secretly buried it with the funeral rites of a monk and obtained more than ten relics. Lu Gao wrote a record for this, in which the praises with their ups and downs captured the essence of Chan meditation.
Huangfu Shi
Huangfu Shi (?-?), courtesy name Chizheng, was from Xin'an. During the Yuanhe period (806-820) of Emperor Xianzong of Tang, he passed the imperial examination and devoted himself to studying Buddhist scriptures. In his preface to Jian Shi, he said: 'Having the feathers of a phoenix and the fur of a qilin, these are birds and beasts. Using scriptures to compare to sages. Although Jian Shi is a Buddhist, his conduct is like that of a Confucian; although he wears the clothes of barbarians, his heart is full of benevolence and righteousness. Even if he cannot be ranked among the scholars, he is in the same category as the phoenix and qilin. Is this not better than those who wear official hats and court robes, but spread lewd and strange theories, corrupting ethical principles?' He rose to the position of Director of the Ministry of Works. Han Yu admired his talent and ranked him alongside Li Ao and Zhang Ji.
Han Changli
Han Yu (768-824), courtesy name Tuizhi, was from Nanyang. He became an orphan at the age of three and was raised by his sister-in-law, Zheng. From a young age, he loved to read and could memorize several thousand words a day. When he grew up, he mastered the classics and the writings of various schools of thought. He passed the imperial examination and successively held the position of Vice Minister of the Ministry of Justice. When Emperor Xianzong (Li Chun) welcomed the Buddha's relics, he submitted a memorial strongly advising against it, and was therefore demoted to the position of Prefect of Chaozhou. After arriving in Chaozhou, he heard of the fame of Chan Master Dadian and wrote to him for guidance. After the letter was sent three times, Dadian finally entered the city. Han Yu respectfully greeted him and kept the Chan Master for more than ten days before he returned. Later, because he was worshiping gods at sea, he climbed Mount Ling and went to Dadian's residence to ask for guidance. Soon after, he was reassigned to Yuanzhou and gave two sets of clothes as a farewell gift. Later, Zhou Dunyi (Maoshu) visited the relics of Dadian at Ling Mountain Temple and saw the story of Han Yu (Duke Wen) leaving his clothes at the pavilion, and wrote a poem on the wall saying: 'Han Yu thought of himself as being like Confucius, vehemently rejecting Buddhism and Taoism. I don't know what kind of person Dadian was, but he repeatedly wrote letters to respectfully ask for guidance.'
留衣。
裴公美
裴休。字公美。孟州人。兒時與兄弟偕隱。晝講經。夜著書。經年不出戶。有饋鹿者諸生薦之。休不食。曰蔬食猶不足。今一啖肉。后將何繼。擢進士為監察御史。同中書門下平章事。嗜浮圖法。講求其說。雖當世嘲之而所好不衰。公守新安日。屬運禪師初于黃檗山。舍眾入大安精舍。混跡勞侶。公入寺因觀壁間畫。乃問是何圖相。主事者對曰。高僧真儀公曰。真儀可觀。高僧何在。僧皆無對。公曰此間有禪人否。曰近有一僧投寺執役。頗似禪者。公命至。睹之欣然。曰休適有一問。諸德吝辭。今請和尚代酬一語。運曰。第言之。公即舉前問。運朗聲曰裴休。公應諾。運曰。在什麼處。公當下知旨。如獲髻珠。遂迎入府第。旦夕問法。及移鎮宛陵亦命與俱。由是深徹法源。復與圭峰密禪師道緣尤密。年七十有四卒。休能文章。書楷遒媚有體法。為人摻守嚴正。進止雍閑。宣宗嘗曰。此真儒者。居嘗不御酒肉。著釋氏文數萬言。如作勸發菩提心文。圓覺經敘。法界觀敘。禪源詮敘。世皆服其精要。
丁繁
丁繁。自尚書郎參靈度師。去官求道。日食脫粟二外。缽水一盂。夏月夜禪。雖飛蚊咂食終不搖動。
陳琡
陳琡。鴻之子。咸通中佐廉使郭常侍銓之幕于徐。
【現代漢語翻譯】 現代漢語譯本 留衣。
裴公美
裴休，字公美，孟州人。他小時候和兄弟們一起隱居，白天講習經書，晚上撰寫書籍，多年不出家門。有人送鹿給他，學生們勸他接受。裴休不吃，說：『吃蔬菜都還不夠，現在如果吃肉，以後怎麼辦呢？』他考中進士，擔任監察御史，後任同中書門下平章事（宰相）。他愛好佛教，研究佛法，即使當時的人嘲笑他，他的愛好也不減退。裴休任新安太守時，正趕上運禪師剛到黃檗山，離開大眾，進入大安精舍，混在勞作的僧侶中。裴休進入寺廟，看到墻壁上的畫像，就問這是什麼圖。主管的人回答說是高僧的畫像。裴休說：『畫像可以看，高僧在哪裡呢？』僧人們都無言以對。裴休問：『這裡有禪人嗎？』回答說：『最近有一個僧人來寺廟做雜役，很像禪者。』裴休命人把他叫來，看到他很高興，說：『我剛才有一個問題，各位都不肯回答，現在請和尚代為回答一句。』運禪師說：『請說。』裴休就說了之前的問題。運禪師大聲喊道：『裴休！』裴休應諾。運禪師說：『在什麼地方？』裴休當下明白了他的意思，如同得到了髻珠（比喻珍貴之物）。於是迎接他到府邸，早晚向他請教佛法。等到調任宛陵，也命他一起去。因此深刻地領悟了佛法的根源。他還和圭峰密禪師的道緣特別深厚。七十四歲時去世。裴休擅長文章，書法楷書遒勁秀美，有法度。為人操守嚴正，舉止雍容閒雅。宣宗（唐宣宗，810-859）曾說：『這真是儒者。』他平時不喝酒吃肉，撰寫佛教文章數萬字，如《勸發菩提心文》、《圓覺經敘》、《法界觀敘》、《禪源詮敘》等，世人都佩服他的精要。
丁繁
丁繁，從尚書郎的職位辭官，參拜靈度師，離職尋求真道。每天吃兩合糙米，用缽喝一盂水。夏天晚上禪坐，即使蚊子叮咬也不動。
陳琡
陳琡，是陳鴻的兒子。咸通年間（唐懿宗咸通年間，860-874）在徐州擔任廉使郭常侍銓的幕僚。
【English Translation】 English version Leaving Clothes.
Pei Gongmei
Pei Xiu, styled Gongmei, was a native of Mengzhou. In his childhood, he lived in seclusion with his brothers, studying scriptures during the day and writing books at night, never leaving his house for years. Someone offered him a deer, and the students advised him to accept it. Pei Xiu refused to eat it, saying, 'Even vegetables are not enough for me. If I eat meat now, what will I do later?' He passed the imperial examination and became a supervising censor, later serving as a co-officiant of the Secretariat-Chancellery (prime minister). He was fond of Buddhism and studied its doctrines. Even though people of his time mocked him, his fondness did not diminish. When Pei Xiu was the governor of Xin'an, it happened that Chan Master Yun had just arrived at Mount Huangbo, leaving the assembly and entering the Da'an Hermitage, mingling with the laboring monks. Pei Xiu entered the temple and saw the paintings on the wall, asking what the pictures were. The person in charge replied that they were portraits of eminent monks. Pei Xiu said, 'The portraits are visible, but where are the eminent monks?' The monks were all speechless. Pei Xiu asked, 'Are there any Chan practitioners here?' He was told, 'Recently, a monk came to the temple to do chores, and he seems like a Chan practitioner.' Pei Xiu ordered him to be brought in, and he was delighted to see him, saying, 'I had a question earlier, but none of you were willing to answer it. Now, I ask the venerable monk to answer it for me.' Chan Master Yun said, 'Please speak.' Pei Xiu then asked the previous question. Chan Master Yun shouted loudly, 'Pei Xiu!' Pei Xiu responded. Chan Master Yun said, 'Where is it?' Pei Xiu immediately understood his meaning, as if he had obtained a jewel from his hair (a metaphor for something precious). So he welcomed him to his residence and asked him about the Dharma day and night. When he was transferred to Wanling, he also ordered him to go with him. Therefore, he deeply understood the source of the Dharma. He also had a particularly deep karmic connection with Chan Master Guifeng Mi. He died at the age of seventy-four. Pei Xiu was skilled in writing, and his calligraphy in the regular script was vigorous and beautiful, with a sense of order. He was upright in his conduct and dignified in his demeanor. Emperor Xuanzong (Tang Xuanzong, 810-859) once said, 'This is truly a Confucian scholar.' He usually did not drink alcohol or eat meat, and he wrote tens of thousands of words on Buddhist topics, such as the 'Exhortation to Generate the Bodhi Mind,' the 'Preface to the Sutra of Perfect Enlightenment,' the 'Preface to the Contemplation of the Realm of Dharma,' and the 'Preface to the Explanation of the Source of Chan,' all of which were admired by the world for their essence.
Ding Fan
Ding Fan resigned from his position as a vice minister to pay respect to Master Lingdu, leaving his post to seek the Tao. He ate two measures of coarse rice a day and drank a bowl of water. He meditated at night in the summer, and even when mosquitoes bit him, he did not move.
Chen Shu
Chen Shu was the son of Chen Hong. During the Xiantong era (Xiantong era of Emperor Yizong of Tang, 860-874), he served as a staff member for Guo Changshi Quan, the commissioner of Xu Prefecture.
性耿介。非其人不與之交。同院有姓武者。為元衡相國之後。汾陽之婿也。琡心不屑與為侶。遂挈家居於芧山。與妻子隔山而居。短褐束絳。焚香習禪而已。在職之時。惟流溝寺長老與之款接。自述壇經三卷。今在藏中。臨行留一章與僧云。行若獨輪車。常畏大道覆。止若圓底器。常恐他物觸。行止既如此。安得不離俗。乾符中弟璉復佐薜能幕于徐。薜公重其為人。延請入城。遂堅拒之曰。琡已有誓不踐公門矣。薜乃𢹂舟造之。清言永日。不宿而去。
崔群
崔群。武城人。未冠舉進士。累官翰林學士。數進讜言。憲宗嘉納之。后被譖出為湖廣觀察使。公至任。即訪湖南如會禪師問曰。師以何得。師曰。見性得。時師方病眼。公曰。既云見性。其奈眼何。師曰。見性非眼。眼病何害。公稽首稱謝。穆宗朝超拜吏部尚書。
司空表聖
司空圖。字表聖。河內人。咸通末進士。拜諫議大夫不赴。居中條山官谷。作休休亭。以禪悅為樂。號耐辱居士。有詩云。昨日流鶯今日蟬。起來又是夕陽天。六龍飛轡常相窘。更忍臨危自著鞭。
呂許公
呂蒙正。字聖功。太宗時舉進士第一。累官參知政事。封許國公。少時寄食僧房。得以安意書史。后執政十年。郊祀俸給皆不請。帝問其故。對以
【現代漢語翻譯】 現代漢語譯本： 他（琡）的性格耿直，不是他認可的人，不與交往。同院有個姓武的人，是元衡相國（指武元衡）的後代，又是汾陽王（郭子儀）的女婿。琡內心不屑與他為伍，於是帶著家人搬到芧山居住，與妻子兒女隔山而居，穿著粗布短衣，用帶子束緊，焚香習禪罷了。在職的時候，只有流溝寺的長老與他親切交往。他自述《壇經》三卷，現在還在寺廟的藏經中。臨走時留下一首詩給僧人說：『行動好像獨輪車，常常畏懼在大道上傾覆；靜止好像圓底的器物，常常擔心被其他東西觸碰。行動和靜止既然如此，怎麼能不遠離世俗呢？』乾符年間（874-879年），弟弟璉再次在薜能的幕府中任職于徐州。薜能很看重他的人品，邀請琡入城。琡堅決拒絕說：『琡已經發誓不再踏入官府的大門了。』薜能於是帶著船去拜訪他，清談終日，沒有留宿就離開了。
崔群
崔群，武城人。沒有成年就考中進士，多次擔任翰林學士。多次進獻正直的言論，憲宗（唐憲宗，806-820年）很讚賞並採納。後來被誣陷，外調為湖廣觀察使。崔群到任后，立即拜訪湖南的如會禪師，問道：『禪師您憑藉什麼得道？』禪師說：『見性得道。』當時禪師正患眼疾，崔群說：『既然說是見性，那眼睛怎麼辦呢？』禪師說：『見性不是用眼睛，眼睛有病有什麼妨礙？』崔群叩頭拜謝。穆宗（唐穆宗，820-824年）時期，被破格提拔為吏部尚書。
司空表聖
司空圖（司空表聖），字表聖，河內人。咸通年間（860-874年）考中進士。被授予諫議大夫的官職，但他沒有赴任，居住在中條山的官谷，建造了休休亭，以禪悅為樂，自號耐辱居士。有詩寫道：『昨日是黃鶯的歌唱，今天又是蟬的鳴叫。醒來又是一個夕陽西下的傍晚。六匹馬拉的車子常常互相逼迫，更何況忍心在危難的時候自己抽打鞭子。』
呂許公
呂蒙正（呂許公），字聖功，太宗（宋太宗）時期考中進士第一名。多次擔任參知政事，被封為許國公。年少時寄住在寺廟裡，得以安心讀書。後來執政十年，郊祀的俸祿都不領取。皇帝問他原因，他回答說：
【English Translation】 English version: He (Zhu) was upright and only associated with people he respected. A man named Wu, who lived in the same compound, was a descendant of Chancellor Yuanheng (referring to Wu Yuanheng) and the son-in-law of the Prince of Fenyang (Guo Ziyi). Zhu disdained to associate with him, so he moved his family to Mao Mountain, living apart from his wife and children. He wore coarse clothes and tied them with a sash, burning incense and practicing Zen meditation. During his time in office, only the elder of Liugou Temple had close interactions with him. He described his own version of the Platform Sutra in three volumes, which is now in the temple's collection. Before leaving, he left a poem for the monks, saying: 'Walking is like a unicycle, always fearing to overturn on the main road; stillness is like a round-bottomed vessel, always fearing to be touched by other things. Since walking and stillness are like this, how can one not leave the secular world?' During the Qianfu era (874-879 AD), his younger brother Lian served in Xue Neng's secretariat in Xu Prefecture. Xue Neng valued his character and invited him into the city. Zhu firmly refused, saying, 'Zhu has already vowed never to step through the gates of officialdom.' Xue Neng then visited him by boat, engaging in pure conversation all day, and left without staying overnight.
Cui Qun
Cui Qun, a native of Wucheng, passed the jinshi examination before adulthood and served as a Hanlin Academician multiple times. He frequently offered honest advice, which Emperor Xianzong (Tang Xianzong, 806-820 AD) appreciated and adopted. Later, he was slandered and transferred to be the Inspector of Huguang. Upon arriving at his post, Cui Qun immediately visited Zen Master Ruhui of Hunan and asked, 'Master, by what means did you attain enlightenment?' The master said, 'By seeing one's nature.' At that time, the master was suffering from an eye ailment. Cui Qun said, 'Since you say you see your nature, what about your eyes?' The master said, 'Seeing one's nature is not with the eyes; what harm is there in having diseased eyes?' Cui Qun bowed and thanked him. During the reign of Emperor Muzong (Tang Muzong, 820-824 AD), he was exceptionally promoted to Minister of Personnel.
Sikong Biaosheng
Sikong Tu (Sikong Biaosheng), courtesy name Biaosheng, was a native of Henan. He passed the jinshi examination during the Xiantong era (860-874 AD). He was offered the position of Remonstrance Official but did not accept it, residing in the official valley of Zhongtiao Mountain. He built the Xiuxiu Pavilion, taking pleasure in Zen meditation, and called himself the 'Tolerant of Humiliation' recluse. He wrote a poem: 'Yesterday was the song of the oriole, today is the chirping of the cicada. Waking up, it is another sunset evening. The six horses pulling the chariot often press against each other, how much more can I bear to whip myself in times of danger?'
Lu Xugong
Lu Mengzheng (Lu Xugong), courtesy name Shengong, achieved the highest score in the jinshi examination during the reign of Emperor Taizong (Song Taizong). He served as a Participating Counselor in State Affairs multiple times and was enfeoffed as the Duke of Xu. In his youth, he lived in a temple, allowing him to study history in peace. Later, he governed for ten years, not requesting any salary for suburban sacrifices. The emperor asked him the reason, and he replied:
私恩未報。帝詰之。以實對。帝曰。僧中有若人耶。賜紫袍加號以旌之。於是恩俸悉推之寺僧以酬夙德。公嘗晨興禮佛。祝曰。不信三寶者愿勿生我家。愿子孫世世食祿。護持佛法。從子夷簡申國公。每遇元日拜家廟后。歸焚香發廣慧璉公書一封展禮之。申公之子公著亦封申國公。元日發天衣懷禪師書。左丞好問。元日發圓照禪師書。左丞之子用中。元日發佛照禪師書。其家世崇信有自來矣。
李文靖
李沆。字太初。太宗時為右補闕。真宗時拜相。日取水旱盜賊奏聞。曰人主少年當使知四方艱難。不然則留意于土木禱祠之事矣。厥後其言果驗。王文正公且嘆曰。李丈靖真聖人也。居常端默寡言。深通釋典。尤厭榮利。家人以所居第湫隘勸治之。公曰。身食厚祿。時有橫賜。計亦可治。但念內典以此世界為缺陷。安得圓滿如意。自求稱足耶。堂下花檻欹損。經歲不問。有請之者。曰豈以此故動吾一念哉。臨終右脅而逝。時盛暑停屍七日。顏色不變。吐香如蓮花。人謂履踐之驗。
謝宗源
謝泌。字宗源。舉進士為右諫議大夫。太宗時修正殿。泌諫不當用采繪。丞命代以丹堊。且獎其忠藎。公知人能得士。每發薦牘。必望闕再拜曰。老臣又為陛下得一人矣。王文正公旦。皆公所薦引也。與查待
【現代漢語翻譯】 現代漢語譯本 私下的恩惠還沒有報答，皇帝責問他，他如實回答。皇帝說：『僧人中有這樣的人嗎？』於是賜給他紫袍，加封號來表彰他。於是他把所有的恩賞俸祿都推給寺里的僧人，用來報答以前的恩德。他曾經早上起來禮佛，祝願說：『不相信三寶（佛(Buddha)，法(Dharma)，僧(Sangha)）的人，希望不要生在我家。』愿我的子孫世世代代享受俸祿，護持佛法。他的兒子李夷簡被封為申國公，每次遇到元日（新年），拜完家廟后，回家焚香，給廣慧璉公寫一封信，展開來禮拜。申國公的兒子李公著也被封為申國公，元日給天衣懷禪師寫信。左丞（官名）趙好問，元日給圓照禪師寫信。左丞的兒子趙用中，元日給佛照禪師寫信。他們家世代崇信佛教，由來已久。
李文靖
李沆（945-1004），字太初，宋太宗(976-997在位)時擔任右補闕，宋真宗(997-1022在位)時被任命為宰相。每天都選取水災旱災盜賊的奏報上呈，說：『君主年少的時候，應當讓他知道四方的艱難，不然就會把心思放在土木工程和祈禱祭祀的事情上了。』後來他的話果然應驗。王文正公（王旦）曾經感嘆說：『李丈靖真是聖人啊！』他平時端莊沉默，很少說話，精通佛教經典，尤其厭惡榮華利祿。家人因為他住的房子狹窄簡陋，勸他修繕。他說：『我享受豐厚的俸祿，時常有額外的賞賜，算起來也可以修繕房子。但是想到佛經里說這個世界是不完美的，哪裡能圓滿如意，自己感到滿足呢？』堂下的花欄傾斜損壞，過了一年也不管。有人請求修理，他說：『難道要因為這件事動搖我的一念嗎？』臨終時右側臥而逝，當時正值盛夏，停屍七天，臉色沒有改變，口中吐出像蓮花一樣的香氣，人們說是他平時修行佛法的驗證。
謝宗源
謝泌，字宗源，考中進士，擔任右諫議大夫。宋太宗(976-997在位)時修繕正殿，謝泌勸諫不應該使用彩色繪畫。宰相命令用紅色和白色代替，並且嘉獎他的忠誠。謝泌善於識別人才，每次發出推薦信，必定對著皇宮方向再拜，說：『老臣又為陛下得到一個人了！』王文正公（王旦），都是謝泌所推薦的。他和查待
【English Translation】 English version The private favor had not yet been repaid. The emperor questioned him about it, and he answered truthfully. The emperor said, 'Are there such people among the monks?' So he bestowed upon him a purple robe and added a title to commend him. Thereupon, he gave all the favors and emoluments to the monks of the temple to repay his past virtues. He once rose early in the morning to worship the Buddha, praying, 'Those who do not believe in the Three Jewels (Buddha, Dharma, Sangha), I hope they will not be born into my family.' May my descendants enjoy emoluments generation after generation and uphold the Buddha's teachings. His son, Yi Jian, was enfeoffed as Duke of Shen. Every time he encountered New Year's Day, after worshiping at the family temple, he would return home to burn incense and write a letter to Guanghui Lian Gong, unfolding it to pay respects. The son of the Duke of Shen, Gongzhuo, was also enfeoffed as Duke of Shen, and on New Year's Day, he would write a letter to Zen Master Huai of Tianyi Temple. Zuo Cheng (official title) Zhao Haowen would write a letter to Zen Master Yuanzhao on New Year's Day. The son of Zuo Cheng, Zhao Yongzhong, would write a letter to Zen Master Fozhao on New Year's Day. Their family's faith in Buddhism has been passed down for generations.
Li Wenjing
Li Hang (945-1004), courtesy name Taichu, served as Right Policy Critic during the reign of Emperor Taizong of Song (reigned 976-997), and was appointed as Chancellor during the reign of Emperor Zhenzong of Song (reigned 997-1022). Every day, he would select reports of floods, droughts, and bandits to present, saying, 'When the ruler is young, he should be made aware of the hardships in all directions, otherwise he will focus on construction projects and prayers and sacrifices.' Later, his words were indeed verified. Duke Wang Wenzheng (Wang Dan) once exclaimed, 'Li Zhangjing is truly a sage!' He was usually dignified and silent, rarely speaking, and was well-versed in Buddhist scriptures, especially disliking fame and wealth. His family, because the house he lived in was narrow and simple, advised him to repair it. He said, 'I enjoy a generous salary and often receive extra rewards, which could be used to repair the house. But when I think of the Buddhist scriptures saying that this world is imperfect, how can it be perfect and satisfactory, and make myself content?' The flower railing under the hall was tilted and damaged, and he did not care about it for a year. Someone asked to repair it, and he said, 'How can I let this matter shake my one thought?' He passed away lying on his right side. At that time, it was the height of summer, and his body was kept for seven days, but his complexion did not change, and he emitted a fragrance like lotus flowers, which people said was the verification of his practice of Buddhism.
Xie Zongyuan
Xie Bi, courtesy name Zongyuan, passed the imperial examination and served as Right Advisory Official. During the reign of Emperor Taizong of Song (reigned 976-997), when the main hall was being repaired, Xie Bi advised against using colored paintings. The Chancellor ordered that red and white be used instead, and praised his loyalty. Xie Bi was good at recognizing talent, and every time he sent out a letter of recommendation, he would bow again towards the imperial palace, saying, 'This old minister has found another person for Your Majesty!' Duke Wang Wenzheng (Wang Dan) was recommended by Xie Bi. And Cha Dai
制道博通佛典。其亡也沐浴儼衣冠。無疾端坐而盡。
曾運使
曾會。字宗元。端拱二年進士。官翰林學士。丁謂建捍海塘。索民太急。時無敢言者。公極論奏罷。軍民得安。幼時與雪竇顯禪師同舍。及冠異途。天禧初值于淮甸。公遂將中庸大學。參以楞嚴符宗門語句質顯。顯曰這個尚不與教乘合。況中庸大學耶。學士須直揵理會。乃彈指一下曰。但恁么薦。取公于言下領旨。
查湛然
查道。字湛然。性慈孝。母病思鱖魚羹。市無鬻者。道泣禱于河。鑿冰得之。母病尋愈端拱初舉進士。官至龍圖閣待制。公嘗守果州。洞賊作亂。相戒曰。查使君以仁義撫此境。未可犯也。及城而遁。所著文集二十卷。嘗為石門聰禪師作僧堂記曰。自佛法廣被。達磨西來。具信根者求證本原。衣不禦寒。食不充腹。邇來禪剎競規宏壯。少年初學恣臥其間。明因果者如臥鐵床。若當冤敵。自非朝夕密養聖胎。潛求解脫。其或心汩蓋纏。身利溫暖。不察無明。惟究文字。自謂究竟。紀盡遷謝。墮彼惡趣。猛利丈夫得不為之動心哉。
楊文公
楊億。字大年。浦城人。累官朝林學士。性鯁介。尚名節。文格雄健。學者宗之。謚曰文。所著文集一百九十四卷。公嘗自謂少時銳于仕進。常若有物礙於胸中。
【現代漢語翻譯】 現代漢語譯本 制道博通佛典（佛教經典）。他去世時沐浴更衣，穿戴整齊。沒有疾病，端正坐著安詳離世。
曾運使
曾會，字宗元，宋真宗端拱二年（989年）進士。官至翰林學士。丁謂建造捍海塘，向百姓索取過度，當時沒有人敢於進言。曾會極力上奏，最終停止了這項工程，軍民得以安寧。年輕時與雪竇顯禪師同住一處。成年後各奔前程。宋真宗天禧初年，在淮甸相遇。曾會於是拿著《中庸》、《大學》，結合《楞嚴經》的宗門語句來請教雪竇顯。雪竇顯說：『這些尚且不符合佛教的教義，更何況是《中庸》、《大學》呢？學士應該直接抓住根本去理解。』於是彈指一下說：『只要這樣領會。』曾會當即在言語下領悟了禪旨。
查湛然
查道，字湛然，天性慈愛孝順。母親生病想吃鱖魚羹，市場上沒有賣的。查道在河邊哭泣祈禱，鑿開冰面得到了鱖魚。母親的病很快痊癒。宋太宗端拱初年考中進士。官至龍圖閣待制。查道曾經鎮守果州，山洞裡的盜賊作亂，互相告誡說：『查使君以仁義安撫此地，不可冒犯。』於是撤離了城池逃走。他所著的文集有二十卷。曾經為石門聰禪師寫過一篇《僧堂記》，其中寫道：『自從佛法廣泛傳播，達磨祖師西來傳法，具有堅定信仰的人爲了求證本源，衣服不能禦寒，食物不能充飢。近年來禪寺競相建造宏偉壯麗的建築，年輕的初學者隨意地躺臥在其中。明白因果的人如同睡在鐵床上，如同面對冤家仇敵。如果不是早晚秘密地修養聖胎，暗中求解脫，那麼如果心被塵世所擾亂，被各種事物所纏繞，貪圖身體的舒適溫暖，不察覺無明，只研究文字，自認為已經究竟，記錄完遷謝之事，就會墮入惡趣。剛強勇猛的丈夫難道不應該為此而動心嗎？』
楊文公
楊億，字大年，浦城人。累官至翰林學士。性格剛直，崇尚名節，文章風格雄健，學者們都效仿他。謚號為文。所著的文集有一百九十四卷。楊億曾經自述年輕時熱衷於仕途，常常感覺有什麼東西阻礙在胸中。
【English Translation】 English version Zhi Dao was well-versed in Buddhist scriptures. When he passed away, he bathed and dressed formally. Without illness, he sat upright and peacefully departed.
Chancellor Zeng
Zeng Hui, styled Zongyuan, became a Jinshi (successful candidate in the imperial examination) in the second year of the Duan Gong era of Emperor Taizong (989 AD). He served as a Hanlin Academician. When Ding Wei constructed the Haihai Embankment, he excessively demanded from the people, and no one dared to speak out at the time. Zeng Hui strongly petitioned for its cessation, bringing peace to the military and civilians. In his youth, he lived with Chan Master Xuedou Xian. After adulthood, they pursued different paths. In the early years of the Tianxi era of Emperor Zhenzong, they met in Huaidian. Zeng Hui then used 'The Doctrine of the Mean' and 'The Great Learning', combined with the Linji school's statements from the Surangama Sutra, to question Xuedou. Xuedou said, 'These do not even align with Buddhist teachings, let alone 'The Doctrine of the Mean' and 'The Great Learning'? The Academician must directly grasp the fundamental understanding.' Then, he snapped his fingers and said, 'Just understand it like this.' Zeng Hui immediately grasped the essence of Chan in his words.
Cha Zhanran
Cha Dao, styled Zhanran, was naturally kind and filial. When his mother was ill and desired mandarin fish soup, there was none for sale in the market. Cha Dao wept and prayed by the river, and by breaking the ice, he obtained the fish. His mother's illness soon healed. In the early years of the Duan Gong era of Emperor Taizong, he passed the Jinshi examination. He served as a Drafter-in-Attendance of the Dragon Pavilion. Cha Dao once governed Guozhou, and bandits in the caves rebelled, warning each other, 'Chancellor Cha governs this land with benevolence and righteousness; we must not offend him.' So they withdrew from the city and fled. He authored a collection of twenty volumes. He once wrote a 'Record of the Monks' Hall' for Chan Master Shimen Cong, which stated, 'Since the widespread dissemination of Buddhism and the arrival of Bodhidharma from the West, those with firm faith seek to verify the original source, their clothes unable to ward off the cold, their food insufficient to fill their bellies. In recent years, Chan monasteries compete to build magnificent structures, and young novices freely lie about within them. Those who understand cause and effect are as if lying on an iron bed, as if facing enemies. If one does not secretly cultivate the holy embryo day and night, and secretly seek liberation, then if the mind is disturbed by worldly affairs and entangled by various things, greedy for bodily comfort and warmth, unaware of ignorance, only studying words, thinking oneself to have reached the ultimate, recording the passing away of things, one will fall into evil realms. How can a brave and vigorous man not be moved by this?'
Duke Wen of Yang
Yang Yi, styled Danian, was from Pucheng. He successively served as a Hanlin Academician. He was upright in character, valued fame and integrity, and his writing style was vigorous. Scholars all emulated him. He was posthumously named Wen. He authored a collection of one hundred and ninety-four volumes. Yang Yi once said that when he was young, he was keen on officialdom, and he often felt as if something was obstructing his chest.
及學釋氏法。其物嚗然破散。無覆蔽礙而心泰然。
晁文元
晁迥。字明遠。清豐人。歷事太宗真宗仁宗三朝。以太子少保致仕。年八十四。謚文元。迥性寬簡。當官蒞事。未嘗挾情害物。所著有翰林集三十卷。道院集十五卷。法藏碎金錄十卷。公所讀壇經。其七世孫子健見其後題云。時年八十一。第十六次看過。公當弱冠時。遇高士劉惟一。訪以生滅之事。劉曰人常不死。公駭之。劉曰。形死性不滅。公始悟其說。自是留意禪觀。晚年尚看壇經孜孜如此。又嘗見藂寶錄紀公一事。公謝政後燕居。獨處道院。不治他務。戒家人無輒有請。其子宗愨擢進士。易章服詣謝。公亦不顧。其夫人密覘之。但見瞑目端坐。鬚髮搖風。凝然若木偶。嘗有詩云。煉礦成金得寶珍。煉情成性得天真。相逢此理交談者。千百人中無一人。公又嘗曰。予觀寶積經中末後云。若彼比丘於一切法。但取一行。極隨順者。所謂無生。是為禪行。予詳此語。若有酌然明禪理而學佛者止用此一科足矣。
王文正
王旦。字子明。累官工部尚書同平章事。贈魏國公。謚文正。因省常禪師刺血寫華嚴經凈行品。結社修凈業。旦為之首。天禧元年九月旦薨。先一日囑翰林楊億曰。吾深厭勞生。愿來世為僧。宴坐林間。觀心為樂。
【現代漢語翻譯】 現代漢語譯本 及學習釋迦牟尼（釋氏：指釋迦牟尼）的佛法，（我執的）事物嚗然破碎消散，不再有任何遮蔽阻礙，內心也變得安泰平和。
晁文元
晁迥（晁迥），字明遠，是清豐人。歷經太宗（趙光義，976-997在位） 、真宗（趙恒，997-1022在位）、仁宗（趙禎，1022-1063在位）三朝。以太子少保的官職退休。享年八十四歲，謚號文元。晁迥天性寬厚簡樸，為官處理事務，從不挾私報復陷害他人。所著有《翰林集》三十卷，《道院集》十五卷，《法藏碎金錄》十卷。晁公所讀的《壇經》，他的七世孫晁子健看見書的後面題寫道：『時年八十一歲，第十六次看過。』晁公在年輕時，遇到高士劉惟一，向他請教關於生滅的事情。劉惟一說：『人常常是不死的。』晁公聽後感到震驚。劉惟一說：『形體死了，但本性不會滅。』晁公這才領悟了他的說法。從此留心禪觀。晚年還如此孜孜不倦地閱讀《壇經》。又曾經在《藂寶錄》中看到記載晁公的一件事。晁公辭官后，在家裡閑居，獨自住在道院裡，不處理其他事務，告誡家人不要隨便有所請求。他的兒子晁宗愨考中進士，更換了官服來拜謝，晁公也不理睬。他的夫人偷偷地察看他，只見他閉著眼睛端正地坐著，鬚髮隨風搖動，凝固得像個木偶。他曾經有詩說：『煉礦成金得到寶貴的珍品，煉情成性得到天真。相逢談論這個道理的人，千百人中也沒有一個。』晁公又曾經說：『我看到《寶積經》中最後說，如果那些比丘對於一切法，只取一行，極其隨順的，就是所謂的無生，這就是禪行。』我仔細思考這句話，如果有確切明白禪理而學佛的人，只用這一科就足夠了。
王文正
王旦（王旦），字子明，累官至工部尚書同平章事，被追贈為魏國公，謚號文正。因為省常禪師刺血書寫《華嚴經·凈行品》，結社修習凈土法門，王旦是社長。天禧元年（1017年）九月，王旦去世。前一天囑咐翰林楊億說：『我深深厭惡勞碌的一生，希望來世做和尚，在林間靜坐，觀心為樂。』
English version And studying the Buddhist Dharma (Śākya: referring to Śākyamuni) , the object (of ego) suddenly shatters and disperses, with no more obstruction, and the mind becomes peaceful and content.
Chao Wenyuan
Chao Jiong (晁迥), styled Mingyuan, was a native of Qingfeng. He served under three emperors: Taizong (Zhao Kuangyi, reigned 976-997), Zhenzong (Zhao Heng, reigned 997-1022), and Renzong (Zhao Zhen, reigned 1022-1063). He retired with the title of Junior Guardian of the Crown Prince. He lived to the age of eighty-four and was posthumously honored as Wenyuan. Chao Jiong was by nature kind and simple, and in his official duties, he never used his position to harm others out of personal feelings. He authored thirty volumes of the 'Hanlin Collection,' fifteen volumes of the 'Dao Yuan Collection,' and ten volumes of the 'Gems of Wisdom from the Dharma Treasury.' The 'Platform Sutra' that Lord Chao read had a note written by his seventh-generation descendant, Chao Zijian, which said: 'At the age of eighty-one, read for the sixteenth time.' When Lord Chao was young, he met the recluse Liu Weiyi, and asked him about the matter of birth and death. Liu said, 'People are not always dead.' Lord Chao was shocked. Liu said, 'The form dies, but the nature does not perish.' Lord Chao then understood his words. From then on, he paid attention to Chan contemplation. In his later years, he still diligently read the 'Platform Sutra.' It was also recorded in the 'Congbao Records' that after Lord Chao resigned from his official position, he lived in seclusion, residing alone in the Daoist temple, not handling other affairs, and warned his family not to make any requests casually. His son, Chao Zongque, passed the imperial examination and changed into his official robes to express his gratitude, but Lord Chao ignored him. His wife secretly observed him and saw him sitting upright with his eyes closed, his beard and hair swaying in the wind, as still as a wooden puppet. He once had a poem that said: 'Refining ore into gold yields precious treasures, refining emotions into nature yields innocence. Among those who meet and discuss this principle, there is not one in a thousand.' Lord Chao also once said: 'I have seen in the 'Ratnakuta Sutra' that if those bhikshus, regarding all dharmas, take only one practice, which is extremely compliant, that is called non-birth, and that is Chan practice.' I carefully consider this statement, and if there are those who clearly understand the principles of Chan and study Buddhism, using only this one practice is sufficient.
Wang Wenzheng
Wang Dan (王旦), styled Ziming, successively held the positions of Minister of Public Works and Co-officiating with the Department of State Affairs. He was posthumously granted the title of Duke of Wei and honored as Wenzheng. Because Chan Master Xingchang pricked his blood to write the 'Pure Conduct Chapter' of the 'Avatamsaka Sutra' and formed a society to cultivate Pure Land practices, Wang Dan was the leader of the society. In the ninth month of the first year of Tianxi (1017), Wang Dan passed away. The day before, he instructed Hanlin Yang Yi, 'I deeply detest a life of toil and wish to be a monk in the next life, sitting quietly in the forest, taking joy in contemplating the mind.'
【English Translation】 Modern Chinese Translation And studying the Buddhist Dharma (Śākya: referring to Śākyamuni) , the object (of ego) suddenly shatters and disperses, with no more obstruction, and the mind becomes peaceful and content.
Chao Wenyuan
Chao Jiong (晁迥), styled Mingyuan, was a native of Qingfeng. He served under three emperors: Taizong (Zhao Kuangyi, reigned 976-997), Zhenzong (Zhao Heng, reigned 997-1022), and Renzong (Zhao Zhen, reigned 1022-1063). He retired with the title of Junior Guardian of the Crown Prince. He lived to the age of eighty-four and was posthumously honored as Wenyuan. Chao Jiong was by nature kind and simple, and in his official duties, he never used his position to harm others out of personal feelings. He authored thirty volumes of the 'Hanlin Collection,' fifteen volumes of the 'Dao Yuan Collection,' and ten volumes of the 'Gems of Wisdom from the Dharma Treasury.' The 'Platform Sutra' that Lord Chao read had a note written by his seventh-generation descendant, Chao Zijian, which said: 'At the age of eighty-one, read for the sixteenth time.' When Lord Chao was young, he met the recluse Liu Weiyi, and asked him about the matter of birth and death. Liu said, 'People are not always dead.' Lord Chao was shocked. Liu said, 'The form dies, but the nature does not perish.' Lord Chao then understood his words. From then on, he paid attention to Chan contemplation. In his later years, he still diligently read the 'Platform Sutra.' It was also recorded in the 'Congbao Records' that after Lord Chao resigned from his official position, he lived in seclusion, residing alone in the Daoist temple, not handling other affairs, and warned his family not to make any requests casually. His son, Chao Zongque, passed the imperial examination and changed into his official robes to express his gratitude, but Lord Chao ignored him. His wife secretly observed him and saw him sitting upright with his eyes closed, his beard and hair swaying in the wind, as still as a wooden puppet. He once had a poem that said: 'Refining ore into gold yields precious treasures, refining emotions into nature yields innocence. Among those who meet and discuss this principle, there is not one in a thousand.' Lord Chao also once said: 'I have seen in the 'Ratnakuta Sutra' that if those bhikshus, regarding all dharmas, take only one practice, which is extremely compliant, that is called non-birth, and that is Chan practice.' I carefully consider this statement, and if there are those who clearly understand the principles of Chan and study Buddhism, using only this one practice is sufficient.
Wang Wenzheng
Wang Dan (王旦), styled Ziming, successively held the positions of Minister of Public Works and Co-officiating with the Department of State Affairs. He was posthumously granted the title of Duke of Wei and honored as Wenzheng. Because Chan Master Xingchang pricked his blood to write the 'Pure Conduct Chapter' of the 'Avatamsaka Sutra' and formed a society to cultivate Pure Land practices, Wang Dan was the leader of the society. In the ninth month of the first year of Tianxi (1017), Wang Dan passed away. The day before, he instructed Hanlin Yang Yi, 'I deeply detest a life of toil and wish to be a monk in the next life, sitting quietly in the forest, taking joy in contemplating the mind.'
朱炎
朱炎。真宗時為節度判官。久讀海眼。未知趣入。一日問講僧義江曰。此身死後。此心何在。江曰。此身未死。此心何在。公契旨述偈曰。四大不須先後覺。六根還向用時空。難將語嘿呈師也。只在尋常語嘿中。江曰。更須吐卻。
朱正裕
朱昂。字舉之。荊南人真宗朝翰林學士。博學有清德。晚年乞歸。真宗下詔留俟秋涼。時吳淑贈行詩曰。浴殿夜涼初閣筆。渚宮秋晚待懸車。昂前後所得俸資。日購奇書云自樂。尤好釋氏書。自為墓誌。門人謚曰。正裕先生。弟協為主客郎。亦退居里中。人號渚宮二疏。
王中立
王中立。岢嵐州人。家豪于財。悉以供客而自舉甚儉。妻亡不再娶。居一室如神僧。數年乃出。人覺其談吐異常。叩之不言。晚年更名云鶴。自號擬栩。臨終豫期而逝。多禪詠。
王隨
王隨。字子正。河內人。天聖初。自潤州徙知江寧府。歲大饑。時轉運使移府發常平倉米。計口日給。隨不聽。曰民饑由兼拜閉糴以邀高價耳。乃大出官粟私價遂平。民之全活者以萬計。居嘗慕裴休之為人。以御史中丞出鎮錢塘。往興教寺謁小壽禪師。機語契合。自是踐履益深。竟明大法。與楊大年俱號參禪者。先是大年編次傳燈錄三十卷。隨去其繁為十五卷。名
【現代漢語翻譯】 現代漢語譯本 朱炎 朱炎，真宗（998年-1022年）時期擔任節度判官。他長期閱讀佛經，卻不明白如何入門。一天，他問講經的和尚義江說：『此身死後，此心在何處？』義江說：『此身未死，此心又在何處？』朱炎領悟了其中的旨意，寫了一首偈語說：『四大（地、水、火、風）不須先後覺，六根（眼、耳、鼻、舌、身、意）還向用時空。難以用言語或沉默來呈給師父，真理只在尋常的言語和沉默中。』義江說：『更須全部吐露出來。』 朱正裕 朱昂，字舉之，荊南人，真宗（998年-1022年）朝的翰林學士。他博學且有清高的品德，晚年請求告老還鄉。真宗下詔挽留，讓他等到秋涼后再說。當時吳淑贈詩送行說：『浴殿夜涼初閣筆，渚宮秋晚待懸車。』朱昂前後所得的俸祿，都用來購買奇書，以此自娛。他尤其喜歡佛家的書籍，自己撰寫墓誌銘。門人謚號他為正裕先生。他的弟弟朱協擔任主客郎，也退居鄉里。人們稱他們為渚宮二疏。 王中立 王中立，岢嵐州人。家境富裕，把所有的錢財都用來供給客人，自己卻生活儉樸。妻子去世后不再娶，獨自居住在一個房間里，如同神僧一般。幾年后才出門，人們覺得他的談吐與衆不同，詢問他，他卻不說話。晚年改名為云鶴，自號擬栩。臨終前預知時日而逝。留下了許多禪詩。 王隨 王隨，字子正，河內人。天聖（1023年-1032年）初年，從潤州調任江寧府知府。當年發生大饑荒。當時的轉運使打算從府里調撥常平倉的米，按人頭每天定量發放。王隨不同意，說：『百姓飢餓是因為兼併者囤積糧食，抬高價格。』於是大量出售官府的糧食，私人的糧價才得以平穩。因此得以保全性命的百姓有數萬人。他平時仰慕裴休的為人，以御史中丞的身份出鎮錢塘。前往興教寺拜見小壽禪師，兩人的機鋒言語十分契合。從此以後，他的修行更加深入，最終明白了佛法的大義。他和楊大年都被稱為參禪的人。此前，楊大年編纂了《傳燈錄》三十卷，王隨刪繁就簡，改為十五卷，名為《燈史》。
【English Translation】 English version Zhu Yan Zhu Yan served as a judge of the Jiedu during the Zhenzong (998-1022) era. He had been reading Buddhist scriptures for a long time but didn't know how to enter the path. One day, he asked the lecturing monk Yijiang, 'After this body dies, where will this mind be?' Yijiang said, 'Before this body dies, where is this mind?' Zhu Yan understood the meaning and wrote a verse saying, 'The four elements (earth, water, fire, wind) need not be awakened in sequence, the six senses (eye, ear, nose, tongue, body, mind) still return to emptiness when used. It is difficult to present it to the master with words or silence, the truth is only in ordinary words and silence.' Yijiang said, 'It is necessary to spit it all out.' Zhu Zhengyu Zhu Ang, styled Juzhi, was a native of Jingnan and a Hanlin Academician during the Zhenzong (998-1022) reign. He was learned and had noble virtues. In his later years, he requested to retire and return home. Emperor Zhenzong issued an edict to retain him, asking him to wait until the autumn coolness. At that time, Wu Shu presented a poem to see him off, saying, 'The bathing hall is cool at night, and the pen is first put away; the Zhugong waits for the carriage to be hung in the late autumn.' Zhu Ang used all the salary he had earned before and after to buy rare books for his own enjoyment. He especially liked Buddhist books and wrote his own epitaph. His disciples gave him the posthumous title of Mr. Zhengyu. His younger brother Zhu Xie served as the Master Commandant and also retired to his hometown. People called them the Two Shu of Zhugong. Wang Zhongli Wang Zhongli was a native of Kelan Prefecture. His family was wealthy, and he used all his wealth to provide for guests, but he lived frugally himself. After his wife died, he did not remarry, living alone in a room like a divine monk. He only went out after several years, and people felt that his conversation was unusual. When asked, he did not speak. In his later years, he changed his name to Yunhe and styled himself Nixu. He foresaw his death and passed away. He left behind many Chan poems. Wang Sui Wang Sui, styled Zizheng, was a native of Henan. At the beginning of the Tiansheng (1023-1032) era, he was transferred from Runzhou to serve as the prefect of Jiangning Prefecture. There was a great famine that year. At that time, the transport envoy planned to allocate rice from the Changping granary in the prefecture, giving a fixed amount per person per day. Wang Sui disagreed, saying, 'The people are hungry because the mergers hoard food and raise prices.' So he sold a large amount of official grain, and the private grain price was stabilized. Tens of thousands of people were saved as a result. He usually admired Pei Xiu's character and went to Qiantang as the Imperial Censor. He went to Xingjiao Temple to visit Zen Master Xiaoshou, and the two's witty words were very compatible. From then on, his practice became more profound, and he finally understood the great meaning of the Dharma. He and Yang Danian were both known as Chan practitioners. Before that, Yang Danian compiled the Thirty Volumes of the Transmission of the Lamp, and Wang Sui simplified it to fifteen volumes, named History of the Lamp.
玉英集。臨終書偈曰。畫堂燈已滅。彈指向誰說。去住本尋常。春風埽殘雪。
富丈忠
富弼。字彥國。河南人。慶曆中與文彥博並相。天下稱為富文。封鄭國公。謚文忠。公方鎮亳州時。迎華嚴颙公館于州治。既有證入而別。后答颙公書曰。示諭此事。聞佛必有夙因。今弼遭遇和尚。即無始以來忘失事一旦認得。此後定須㧞出生死海。不是尋常恩知。雖盡力道。斷道不出也。和尚得弼百千。其數何益於事。不過得人道華嚴會下出得個老病俗漢。濟得和尚甚事。所云陶汰甚多。此事誠然。每念古尊宿始初在本師處。動是二三十年。少者亦是十數年。日夕侍奉。開道聞法。方得透頂徹底。卻思弼兩次蒙和尚垂顧。共得兩個月請益。若非和尚巧設方便。著力擿發。何由見個涯岸。雖竭踵頂難於報稱。未知何日再得瞻拜。但晨夕依依也。
文潞公
彥文博。字寬夫。介休人。進士及第。歷仕四朝。出入將相五十餘年。再相時與富弼同拜。士大夫相慶以為得人。官至太師。封潞國公。年九十二。謚忠烈。公守洛陽日。嘗致齊往龍安寺瞻禮聖像。忽見像壞墮地。略不加敬。但瞻視而出。旁有僧曰。何不作禮。公曰。像既壞。吾將何禮。僧曰。譬如官路土。人掘以為像。智者知路土。凡人謂像生。後來官
【現代漢語翻譯】 現代漢語譯本 玉英集。臨終書偈曰：『畫堂燈已滅，彈指向誰說？去住本尋常，春風掃殘雪。』
富丈忠
富弼（1004-1083）。字彥國，河南人。慶曆年間（1041-1048）與文彥博同爲宰相，天下人稱他們為『富文』。被封為鄭國公，謚號文忠。富弼在亳州做地方長官時，迎接華嚴颙公到州府居住。在有所領悟后告別。後來回覆颙公的信中說：『您的開示，讓我知道我與佛有宿世的因緣。如今我富弼遇到和尚您，就像將無始以來遺忘的事情一下子認了出來。此後必定要拔出這生死苦海，這不是尋常的恩情。即使竭盡全力，也難以表達。和尚您得到我富弼百千個，對事情又有什麼益處呢？不過是讓人知道華嚴會下出了一個年老體弱的俗人。又能幫和尚您什麼忙呢？您所說的陶冶很多，這確實如此。常常想到古代的尊宿最初在本師處，動輒二三十年，少的也有十幾年，日夜侍奉，開導聞法，才能透徹領悟。回想我富弼兩次蒙受和尚您的垂顧，總共才請教了兩個月。如果不是和尚您巧妙地設定方便法門，著力啓發，我怎麼能見到邊際呢？即使竭盡全力也難以報答。不知道什麼時候才能再次瞻仰拜見，只能早晚依依不捨。』
文潞公
文彥博（1006-1097）。字寬夫，介休人。進士及第。歷經四朝，出入將相五十年。再次拜相時與富弼同朝，士大夫互相慶賀認為得到了賢才。官至太師，封潞國公。享年九十二歲，謚號忠烈。文彥博在洛陽任職時，曾經帶領齊前往龍安寺瞻仰聖像。忽然看見佛像壞了掉在地上，文彥博略不表示敬意，只是看看就走了。旁邊有個僧人說：『為什麼不作禮？』文彥博說：『佛像既然壞了，我向什麼作禮？』僧人說：『譬如官路上的土，人們挖掘它來做成佛像。智者知道那是路上的土，凡人卻說是佛像。』後來官
【English Translation】 English version Yu Ying Collection. In his deathbed verse, he wrote: 'The lamp in the painted hall has been extinguished, to whom shall I snap my fingers? Coming and going are ordinary, the spring breeze sweeps away the remaining snow.'
Fu Zhangzhong
Fu Bi (1004-1083). Zi (style name) Yanguo, was from Henan. During the Qingli era (1041-1048), he and Wen Yanbo were both prime ministers, and the world called them 'Fu Wen'. He was granted the title Duke of Zheng and posthumously named Wenzhong. When Fu Bi was a local official in Bozhou, he welcomed Huayan Yonggong to reside in the state government. After gaining some insight, he bid farewell. Later, in a letter replying to Yonggong, he said: 'Your instruction has made me realize that I have a karmic connection with the Buddha from a past life. Now that I, Fu Bi, have met the venerable monk, it is as if I have recognized something I had forgotten since beginningless time. From now on, I must pull myself out of this sea of suffering of birth and death. This is no ordinary kindness. Even if I exert all my strength, it is difficult to express it. What good does it do for the venerable monk to have a hundred thousand Fu Bis? It only lets people know that an old and weak layman has emerged from the Huayan assembly. How can that help the venerable monk? You said that there is much to be refined, and that is indeed the case. I often think of the ancient venerable monks who initially stayed with their teachers for twenty or thirty years, or at least ten years, serving day and night, receiving guidance and hearing the Dharma, before they could thoroughly understand. Recalling that I, Fu Bi, have twice received the venerable monk's attention, and only sought instruction for a total of two months. If it were not for the venerable monk's skillful use of expedient means and vigorous enlightenment, how could I have seen the shore? Even if I exert all my strength, it is difficult to repay. I don't know when I will be able to pay homage again, but I can only feel reluctant morning and evening.'
Duke Wen of Lu
Wen Yanbo (1006-1097). Zi (style name) Kuanfu, was from Jiexiu. He passed the Jinshi examination. He served through four dynasties, holding positions as general and prime minister for over fifty years. When he was appointed prime minister again, it was at the same time as Fu Bi, and the scholar-officials congratulated each other, believing that they had obtained virtuous men. He rose to the position of Grand Tutor and was granted the title Duke of Lu. He lived to be ninety-two years old and was posthumously named Zhonglie. When Wen Yanbo was stationed in Luoyang, he once led Qi to Long'an Temple to pay homage to the sacred image. Suddenly, he saw the Buddha image break and fall to the ground. Wen Yanbo showed little respect, merely looked at it and left. A monk nearby said: 'Why don't you pay your respects?' Wen Yanbo said: 'Since the image is broken, to what shall I pay my respects?' The monk said: 'It is like the soil on the official road, which people dig up to make Buddha images. The wise know that it is soil from the road, but ordinary people say it is a Buddha image.' Later, the official
欲行。還將像填路。像本不生滅。路亦無新故。公聞之有省。由是慕道益力。專念阿彌陀佛。辰香夜坐。未嘗少懈。每發願曰愿我常精進。勤修一切善。愿我了心宗。廣大諸含識。如如居士有頌讚曰。知君膽氣大如天。愿結西方十萬緣。不為一身求活計。大家齊上渡頭船。
杜祁公
杜衍。字世昌。山陰人。慶曆中為相。與富弼韓琦范仲[泳-永+庵]同革弊事以修紀綱。而衍尤抑絕僥倖。凡內降恩澤一切封還。后以太子少師致仕。封祁國公。卒謚正獻。時號清白宰相。公以張方平好佛。常竊怪之。有醫者朱生游二公間。一日公召生診脈。至遲。公詰之。曰看楞嚴經未了。公曰。聖人微言無出孔孟。楞嚴何等語耶。生曰。公未讀此經。何知不及孔孟。因袖中出其卷。公觀之不覺終軸。大驚曰。方平知之。不以告我。即命駕見之。方平曰。譬如失物。忽已得之。但當喜其得。不必悔其晚也。
範文正
范仲淹。字希文。讀書長白山中。一日于寺中得窖金。覆之不取。及貴。語僧出金修寺。仁宗朝。累官樞密參知政事。謚文正。追封楚國公。公嘗宣撫河東。宿保德傳舍。獲故經一卷。名十元羅漢因果頌。藏經所未錄也。公為之敘曰。此頌文一尊者七首。皆悟本成佛之言。予讀之。一頌一悟。方知
【現代漢語翻譯】 現代漢語譯本 想要修行的人，還不如像填路一樣（修行）。『像』（佛像，這裡指佛性）本不生不滅，路也沒有新舊之分。您聽聞這些話後有所領悟，因此更加努力地追求佛道，專心念誦阿彌陀佛（Amitabha Buddha）。每天早晚焚香靜坐，從不懈怠。常常發願說：『愿我常常精進，勤奮地修習一切善行。愿我明瞭心宗（the essence of mind），廣度一切有情眾生。』如如居士有頌詞讚歎說：『知道您膽氣大如天，愿與西方極樂世界結下十萬種善緣。不為自身尋求安樂，大家一同登上渡船。』
杜祁公（杜衍的封號）
杜衍（Du Yan），字世昌，山陰人。慶曆年間（1041-1048）擔任宰相，與富弼（Fu Bi）、韓琦（Han Qi）、范仲淹（Fan Zhongyan）一同革除弊端，整頓綱紀。杜衍尤其抑制那些心存僥倖的人，凡是朝廷內部降下的恩澤都全部退還。後來以太子少師的身份退休，被封為祁國公，去世后謚號正獻。當時人們稱他為清白宰相。杜衍認為張方平（Zhang Fangping）喜歡佛法，常常暗自感到奇怪。有位醫生朱生在他們二人之間遊走。一天，杜衍召朱生診脈，脈象遲緩。杜衍責問他，朱生說：『看《楞嚴經》（Śūraṅgama Sūtra）還沒看完。』杜衍說：『聖人的精微言論沒有超出孔孟的範圍，《楞嚴經》是什麼樣的言論呢？』朱生說：『您沒有讀過這部經，怎麼知道不如孔孟呢？』於是從袖中拿出經卷。杜衍觀看后不知不覺地讀完了整卷，大驚說：『張方平知道這部經，卻不告訴我。』立即命人備車去見張方平。張方平說：『譬如丟失了東西，忽然又得到了，只要高興得到了就好，不必後悔太晚。』
範文正（范仲淹的謚號）
范仲淹（Fan Zhongyan），字希文，在長白山中讀書。一天在寺廟中發現一窖黃金，覆蓋起來沒有拿走。等到顯貴之後，告訴僧人取出黃金修繕寺廟。仁宗（Emperor Renzong）朝，歷任樞密參知政事，謚號文正，追封楚國公。范仲淹曾經宣撫河東，住在保德的驛站里，得到一本舊經，名為《十元羅漢因果頌》（Ten Yuan Arhat Cause and Effect Praise），藏經樓沒有收錄。范仲淹為之作序說：『這篇頌文，一尊者（One Venerable）有七首，都是領悟本性成佛的言論。我讀了這些頌文，每讀一首就有所領悟，才知道……』
【English Translation】 English version Those who wish to practice should be like filling a road (with effort). The 'image' (Buddha image, here referring to Buddha-nature) is inherently neither born nor dies, and the road has neither new nor old. You had some understanding upon hearing these words, and therefore worked harder to pursue the Buddhist path, focusing on reciting Amitabha Buddha. Incense was burned and meditation was practiced every morning and evening, never slacking off. He often vowed: 'May I always be diligent and diligently cultivate all good deeds. May I understand the essence of mind and extensively deliver all sentient beings.' Layman Ruru had a verse praising: 'Knowing that your courage is as great as the sky, may you form ten thousand connections with the Western Pure Land. Not seeking a living for oneself, everyone boards the ferry together.'
Duke Qi (Duke Qi, title of Du Yan)
Du Yan, styled Shichang, was from Shanyin. During the Qingli period (1041-1048), he served as prime minister, working with Fu Bi, Han Qi, and Fan Zhongyan to eliminate malpractices and rectify the discipline. Du Yan especially suppressed those who harbored僥倖 (fortuitous) thoughts, and returned all favors bestowed by the court. Later, he retired as Junior Tutor to the Crown Prince and was enfeoffed as Duke of Qi, with the posthumous title of Zhengxian. At the time, he was known as an upright prime minister. Du Yan thought Zhang Fangping liked Buddhism, and often secretly felt strange about it. There was a doctor, Zhu Sheng, who traveled between the two men. One day, Du Yan summoned Zhu Sheng to take his pulse, which was slow. Du Yan questioned him, and Zhu Sheng said: 'I haven't finished reading the Śūraṅgama Sūtra.' Du Yan said: 'The subtle words of the sages do not go beyond Confucius and Mencius. What kind of words are in the Śūraṅgama Sūtra?' Zhu Sheng said: 'You have not read this sutra, how do you know it is not as good as Confucius and Mencius?' So he took out the scroll from his sleeve. Du Yan watched it and unconsciously finished reading the entire scroll, and was greatly surprised, saying: 'Zhang Fangping knew this sutra, but did not tell me.' He immediately ordered someone to prepare a carriage to see Zhang Fangping. Zhang Fangping said: 'It is like losing something and suddenly getting it back. You should just be happy to get it, and don't have to regret that it was too late.'
Fan Wenzheng (Fan Zhongyan's posthumous title)
Fan Zhongyan, styled Xiweng, studied in the Changbai Mountains. One day, he found a cellar of gold in a temple, covered it up and did not take it away. When he became prominent, he told the monks to take out the gold to repair the temple. During the reign of Emperor Renzong, he successively held the positions of Privy Council Vice Commissioner. He was given the posthumous title of Wenzheng and posthumously enfeoffed as Duke of Chu. Fan Zhongyan once pacified Hedong and stayed in the post station of Baode, where he obtained an old scripture called the Ten Yuan Arhat Cause and Effect Praise, which was not recorded in the Tripitaka. Fan Zhongyan wrote a preface for it, saying: 'This praise, One Venerable has seven verses, all of which are words of enlightenment of the original nature to become a Buddha. I read these praises, and I understood each one, and then I knew...'
人世有無邊聖法。大藏遺落其文。因以付沙門慧喆俾行於世。公守吳日。瑯玡覺禪師謁之。留數日。公于言下知歸。贈師偈曰。連朝共話釋疑團。豈謂浮生半日閑。直欲與師閑到老。盡收識性入玄關。
尹師魯
尹洙。字師魯。博學。深於春秋。唐末以來。文章寖敝。洙與穆伯長倡為古文辭。自是文風少變。慶曆中。累官起居舍人。公謫官大梁時。與老衲去眼游。一日謂法眼曰。洙邇來頗以退靜為得法。眼曰。盍若退靜兩忘。公即有省。臨終之日。先以手書。別范文正公。適朱從事炎至。公謂炎曰。吾素學佛于禪師法眼者。乃今資此也。及文正公馳至慟哭之。公張目曰。已與公別。何用復來。且死生常理。希文豈不曉乎。言訖端坐而逝。
馮當世
馮京。字當世。江夏人。舉進士。自鄉選至廷對俱第一。京知制誥日。韓琦為相。京數月不一見。琦謂其傲。京聞之謂韓曰。公為宰相而不妄詣公者。乃所以重公也。豈傲哉。其在并州。嘗以書寄王安國曰。並門歌舞妙麗。閉目不窺。日以談禪為上。安國曰。若如所論。未達禪理。閉目不窺。已是一重公案。
夏英公
夏竦。字子喬。德安人。仁宗朝舉制科。皇祐中參知政事。公自契機于谷隱。日與老衲游。偶上濫溥禪師至。公問百骸
【現代漢語翻譯】 現代漢語譯本 人世間有無邊無際的聖法（神聖的佛法），可惜大部分都已遺失。因此我將這些內容託付給沙門（出家修行的和尚）慧喆，希望他能將這些聖法傳揚於世。尹洙（尹師魯）在吳地做長官的時候，瑯玡覺禪師去拜訪他，住了幾天。尹洙在與禪師的交談中明白了佛法的真諦，於是贈送給禪師一首偈（佛教頌詞）：『連日來與您共同探討，解開了我心中的疑惑。沒想到這短暫的人生也能有如此清閑的時光。真想與您一起清閑到老，將所有的意識都收攝到玄關（佛教指入道的門徑）之中。』
尹師魯（尹洙的字）
尹洙，字師魯，博學多才，尤其精通《春秋》。唐朝末年以來，文章逐漸衰敗。尹洙與穆伯長倡導古文運動，從此文風稍有改變。慶曆年間（1041-1048年），多次陞遷至起居舍人。尹洙被貶官到大梁時，與老衲去眼交往。一天，他對法眼禪師說：『我最近覺得退隱和清靜就是得道的途徑。』法眼禪師說：『何不將退隱和清靜都忘掉呢？』尹洙聽后立刻有所領悟。臨終的時候，他先寫信與范文正公（范仲淹）告別。恰好朱從事炎來到，尹洙對朱炎說：『我一直跟隨禪師法眼學習佛法，現在也依靠這些佛法。』等到范文正公趕來痛哭時，尹洙睜開眼睛說：『我已經與您告別了，何必再來？而且生死是常理，希文（范仲淹的字）難道不明白嗎？』說完就端坐而逝。
馮當世（馮京的字）
馮京，字當世，江夏人。參加科舉考試，從鄉試到殿試都考了第一名。馮京擔任知制誥的時候，韓琦擔任宰相，馮京幾個月都不去拜見他一次。韓琦認為他傲慢。馮京聽說了這件事後對韓琦說：『我因為您是宰相，所以才不隨便去拜見您，這正是尊重您的表現，怎麼能說是傲慢呢？』他在并州的時候，曾經寫信給王安國說：『并州的歌舞非常美妙，但我閉上眼睛不去看，每天以談論禪理為樂。』王安國說：『如果像你所說的那樣，你還沒有領悟禪理。閉上眼睛不看，這本身就是一重公案（佛教用語，指難以理解的道理）。』
夏英公（夏竦的謚號）
夏竦，字子喬，德安人。仁宗年間（1023-1063年）通過制科考試。皇祐年間（1049-1054年）擔任參知政事。夏竦自從在谷隱那裡領悟了佛法，每天都與老衲交往。一次，濫溥禪師來到，夏竦問他百骸
【English Translation】 English version There are boundless sacred Dharmas (holy Buddhist teachings) in the world, but most of them have been lost. Therefore, I entrust these contents to the Shramana (wandering ascetic) Huizhe, hoping that he can spread these sacred Dharmas to the world. When Yin Zhu (Yin Shilu) was the governor of Wu, Zen Master Jue of Langya visited him and stayed for a few days. Yin Zhu understood the true meaning of Buddhism in his conversation with the Zen master, so he presented the Zen master with a Gatha (Buddhist verse): 'For days, I have been discussing with you, resolving the doubts in my heart. I didn't expect that this short life could have such a leisurely time. I really want to be leisurely with you until old age, and collect all consciousness into the Xuanguan (Buddhist term, referring to the gateway to enlightenment).'
Yin Shilu (courtesy name of Yin Zhu)
Yin Zhu, courtesy name Shilu, was erudite and especially proficient in the 'Spring and Autumn Annals'. Since the end of the Tang Dynasty, the writing style had gradually declined. Yin Zhu and Mu Bochang advocated the ancient prose movement, and since then the literary style has changed slightly. During the Qingli period (1041-1048), he was repeatedly promoted to the position of Drafting Official. When Yin Zhu was demoted to Daliang, he associated with the old monk Quyan. One day, he said to Zen Master Fayan: 'I have recently felt that retreat and tranquility are the way to enlightenment.' Zen Master Fayan said: 'Why not forget both retreat and tranquility?' Yin Zhu immediately realized something after hearing this. On the day of his death, he first wrote a letter to bid farewell to Fan Wenzheng Gong (Fan Zhongyan). Coincidentally, Zhu Congshi Yan arrived, and Yin Zhu said to Zhu Yan: 'I have been studying Buddhism with Zen Master Fayan, and now I also rely on these Buddhist teachings.' When Fan Wenzheng Gong rushed to mourn, Yin Zhu opened his eyes and said: 'I have already bid farewell to you, why come again? Moreover, life and death are common sense, doesn't Xiweng (courtesy name of Fan Zhongyan) understand?' After saying that, he passed away while sitting upright.
Feng Dangshi (courtesy name of Feng Jing)
Feng Jing, courtesy name Dangshi, was from Jiangxia. He participated in the imperial examination and ranked first in the provincial examination and the palace examination. When Feng Jing served as a drafter, Han Qi was the prime minister, and Feng Jing did not visit him even once in several months. Han Qi thought he was arrogant. After hearing about this, Feng Jing said to Han Qi: 'It is precisely because you are the prime minister that I do not casually visit you, which is a sign of respect for you. How can it be said to be arrogance?' When he was in Bingzhou, he once wrote a letter to Wang Anguo saying: 'The songs and dances in Bingzhou are very beautiful, but I close my eyes and do not look at them, and I enjoy discussing Zen principles every day.' Wang Anguo said: 'If it is as you said, you have not yet understood the principles of Zen. Closing your eyes and not looking is itself a Koan (Buddhist term, referring to a difficult-to-understand principle).'
Xia Yinggong (posthumous title of Xia Song)
Xia Song, courtesy name Ziqiao, was from Dean. During the Renzong period (1023-1063), he passed the imperial examination. During the Huangyou period (1049-1054), he served as a Privy Councilor. Since Xia Song realized the Dharma at Guyin, he associated with old monks every day. Once, Zen Master Lanpu arrived, and Xia Song asked him about the hundred bones
潰散時。那個是長老自家的。藍曰。前月二十離蘄陽。公休去。藍卻問百骸潰散時。那個是相公自家的。公便喝。藍曰。喝則不無。畢竟那個是相公自家的。公對以偈曰。休認風前第一機。太虛何處暑思惟。山僧若要通訊息。萬里無雲月上時。
李覯
李覯。字彥禮。南陽人。通五經。生徒數百。曾鞏鄧潤甫皆其商弟。覯嘗著潛書力于排佛。自嵩禪師𢹂所詮輔教編讀之。始留意佛書。乃悵然曰。我輩議論尚未及一卷般若心經。佛道豈易言哉。皇祐間范仲淹薦試太學說書。既沒。潤甫上其退居類藁。皇祐續稿。詔官一子。
趙清獻
趙抃。字閱道。氣宇清逸。人不見其喜慍。自號知非子。宋至和中為侍御。彈劾不避貴戚。居嘗以一龜一鶴自隨。后以龜放汴水。有龜放長淮不再來之句。公在成都。有僧上詩云須向維摩頂上行。嗣後從天缽寺重元師問心要。及知青州。隱幾公堂。聞雷聲忽然大省。后以太子少保歸三衢。與山僧野老往來無間。名所居為高齋。以詩自見曰。軒外長溪溪外山。捲簾空曠水云間。高齋有問如何答。清夜安眠白晝間。元豐間。忽一日遍辭親友。其子㞦見其形色異常。問後事。公厲聲叱之。少頃語如平時。趺坐而化。法泉禪師以偈贊曰。仕也邦為瑞。歸於世作程。人間金粟去
【現代漢語翻譯】 現代漢語譯本 潰散時，那個是長老自己的。藍說：『前月二十日離開蘄陽（地名），公休走了。』藍卻問：『百骸（全身骨骼）潰散時，哪個是相公（對對方的敬稱）自己的？』公便喝斥。藍說：『喝斥則不無道理，畢竟哪個是相公自己的？』公用偈語回答說：『休要認為風前的第一機鋒，太虛（天空）何處可以思惟？山僧若要傳遞訊息，萬里無雲之時，明月當空。』
李覯（人名）
李覯，字彥禮，南陽（地名）人。精通五經，有數百名學生。曾鞏（人名）、鄧潤甫（人名）都是他的同學。李覯曾經著書《潛書》極力排斥佛教。自從嵩禪師（人名）帶著他所註釋的《輔教編》來讀後，才開始留意佛書，於是悵然地說：『我們這些人議論，還不及一卷《般若心經》。佛道豈是容易評論的呢？』皇祐（宋仁宗年號，公元1049-1054年）年間，范仲淹（人名）推薦他到太學講書。去世后，鄧潤甫呈上他的《退居類藁》、《皇祐續稿》，皇帝下詔授予他一個兒子官職。
趙清獻（人名）
趙抃（人名），字閱道，氣宇清逸，人們看不出他的喜怒。自號知非子。宋至和（宋仁宗年號，公元1054-1056年）年中擔任侍御史，彈劾不迴避貴戚。平時常以一龜一鶴自隨。後來將龜放生於汴水（河流名）。有『龜放長淮不再來』的詩句。趙抃在成都（地名）時，有僧人獻詩說『須向維摩（佛教人物，全名維摩詰）頂上行』。之後跟隨天缽寺（寺廟名）的重元禪師（人名）問心要。等到知青州（地名）時，靠著公堂的幾案，聽到雷聲忽然大悟。後來以太子少保的身份回到三衢（地名），與山僧野老往來無間。將所居住的地方命名為高齋，用詩來表達自己的心境：『軒外是長溪，溪外是山巒，高齋有人問我如何回答，就在清夜安眠，白晝閑散。』元豐（宋神宗年號，公元1078-1085年）年間，忽然有一天遍辭親友，他的兒子趙㞦（人名）見他形色異常，問他後事。趙抃厲聲呵斥他。過了一會兒，說話如平時一樣，然後趺坐而化。法泉禪師（人名）用偈語讚頌說：『做官時是國家的祥瑞，歸隱時是世人的榜樣。人間金粟（佛教人物，指觀音菩薩的化身）離開了。』
【English Translation】 English version When it collapses. That one is the elder's own. Lan said, 'On the twentieth of last month, I left Qiyang (place name). Gongxiu left.' Lan then asked, 'When the hundred bones (whole body) collapse, which one is the minister's (respectful term for the other party) own?' Gong then scolded. Lan said, 'Scolding is not without reason, but after all, which one is the minister's own?' Gong responded with a verse, saying, 'Do not recognize the first opportunity before the wind, where in the void can one contemplate? If the mountain monk wants to convey a message, when there are no clouds for ten thousand miles, the moon will be in the sky.'
Li Gou (person's name)
Li Gou, courtesy name Yanli, was from Nanyang (place name). He was proficient in the Five Classics and had hundreds of students. Zeng Gong (person's name) and Deng Runfu (person's name) were both his classmates. Li Gou once wrote the book 'Qianshu', strongly rejecting Buddhism. Since Zen Master Song (person's name) brought his annotated 'Fujian Bian' to read, he began to pay attention to Buddhist books, and then said sadly, 'Our discussions are not even as good as one volume of the 'Heart Sutra'. How can the Buddhist path be easily commented on?' During the Huangyou (reign title of Emperor Renzong of Song Dynasty, 1049-1054 AD) period, Fan Zhongyan (person's name) recommended him to lecture at the Imperial College. After his death, Deng Runfu presented his 'Retired Drafts' and 'Huangyou Continued Drafts', and the emperor issued an edict granting one of his sons an official position.
Zhao Qingxian (person's name)
Zhao Bian (person's name), courtesy name Yuedao, had a clear and elegant demeanor, and people could not see his joy or anger. He called himself Zhifeizi. During the Zhihe (reign title of Emperor Renzong of Song Dynasty, 1054-1056 AD) period of the Song Dynasty, he served as a supervising censor, impeaching without avoiding nobles and relatives. He usually carried a turtle and a crane with him. Later, he released the turtle into the Bian River (river name). There is a line of poetry: 'The turtle is released into the Changhuai River and will not return.' When Zhao Bian was in Chengdu (place name), a monk presented a poem saying, 'One must walk on the top of Vimalakirti (Buddhist figure, full name Vimalakirti)'. Later, he followed Zen Master Chongyuan (person's name) of Tianbo Temple (temple name) to ask about the essentials of the mind. When he knew Qingzhou (place name), he leaned on the desk in the public hall and suddenly realized upon hearing the sound of thunder. Later, he returned to Sanqu (place name) as the Junior Guardian of the Prince, and had close relations with mountain monks and hermits. He named his residence Gaozhai, and expressed his state of mind with poetry: 'Outside the pavilion is a long stream, outside the stream are mountains, if someone in Gaozhai asks me how to answer, I will sleep peacefully at night and be idle during the day.' During the Yuanfeng (reign title of Emperor Shenzong of Song Dynasty, 1078-1085 AD) period, he suddenly bid farewell to relatives and friends one day. His son Zhao Wei (person's name) saw that his appearance was unusual and asked him about his affairs. Zhao Bian scolded him sternly. After a while, he spoke as usual, and then sat in meditation and passed away. Zen Master Faquan (person's name) praised him with a verse: 'When he was an official, he was an auspicious omen for the country, and when he retired, he was a model for the world. The golden millet (Buddhist figure, referring to the incarnation of Avalokitesvara) in the world has left.'
。天上玉樓成慧劍無纖缺。冰壺徹底清。春風瀫水路。孤月破云明。壽七十七。謚清獻。
歐陽永叔
歐陽修。字永叔。廬陵人。仁宗朝為諫官。論事切直。后拜參知政事。矢心匡弼。與韓琦䇿立英宗。凞寧初。以太子少師致仕。謚文忠。公始不信佛。知酬凈照詩云。佛說吾不學。勞師空款關。吾方仁義急。君且水云閑。后守毫社。有許昌齡來游太清宮。公邀至州舍與語。忽然有悟。居洛中時。游嵩山。卻僕吏放意而往。至一寺。修竹滿軒。風物鮮美。公休于殿陛。傍有老僧閱經自若。公問誦何經。曰法華。公曰。古之高僧臨死生之際。類皆談笑脫去。何道致之。曰定慧力耳。又問今乃寂寥無有。何哉。老僧笑曰。古人唸唸在定慧。臨終安得散亂。今人唸唸在散亂。臨終安得定慧。公大嘆服。后居穎州。捐酒肉。徹聲色。灰心默坐。令老兵往近寺借華嚴經讀至八卷。乃安座而薨。
司馬溫公
司馬光。字君實。夏縣人。寶元初進士。累官端明殿學士。上疏極言青苗法不便。退居洛十五年。哲宗初立。召拜左僕射。罷青苗法。人謂公元祐相業。有旋乾轉坤之功。卒贈太師。封溫國公。謚文正。生平著述甚多。嘗作解禪六偈。謂世之談禪者。好為隱語以相迷。遂廣文中子之言而解之。其一曰。念
【現代漢語翻譯】 現代漢語譯本：天上玉樓建成了像慧劍一樣沒有絲毫缺憾。冰壺清澈見底。春風吹拂著瀫水路。孤月穿破雲層，光輝明亮。享年七十七歲，謚號清獻。
歐陽永叔
歐陽修（Ouyang Xiu），字永叔，廬陵人。仁宗（Renzong）（1022年-1063年）年間擔任諫官，議論政事懇切正直。後來被授予參知政事（副宰相），竭盡心力匡正時弊，與韓琦（Han Qi）共同策劃擁立英宗（Yingzong）（1063年-1067年）。熙寧（Xining）（1068年-1077年）初年，以太子少師的身份退休。謚號文忠。歐陽修最初不相信佛教。他寫過一首《酬凈照》的詩，其中說道：『佛說我不學，勞師空款關。我方仁義急，君且水云閑。』後來他鎮守毫州，許昌齡（Xu Changling）來游太清宮（Taiqing Palace），歐陽修邀請他到州府住所交談，忽然有所領悟。居住在洛陽時，他遊覽嵩山，遣走僕人，隨意而行。到了一座寺廟，寺中修竹滿院，景色優美。歐陽修在殿前的臺階上休息，旁邊有一位老僧人在那裡神態自若地閱讀經書。歐陽修問他誦讀什麼經書，老僧回答說是《法華經》（Lotus Sutra）。歐陽修說：『古代的高僧在面臨生死之際，大多談笑自若地離去，用什麼方法才能做到這樣呢？』老僧回答說：『是定慧的力量啊。』歐陽修又問：『現在卻寂寥無有，是什麼原因呢？』老僧笑著說：『古人念念不忘定慧，臨終時怎麼會散亂呢？今人念念不忘散亂，臨終時怎麼能有定慧呢？』歐陽修聽后非常歎服。後來居住在穎州，戒除酒肉，摒棄聲色，心如止水般靜坐。他讓老兵到附近的寺廟借來《華嚴經》（Avatamsaka Sutra），讀到第八卷時，便安然坐化。
司馬溫公
司馬光（Sima Guang），字君實，夏縣人。寶元（Baoyuan）（1038年-1040年）初年考中進士，歷任端明殿學士。他上書極力陳述青苗法（Green Sprouts Policy）的不便之處。退休后在洛陽居住十五年。哲宗（Zhezong）（1085年-1100年）初年即位，召他擔任左僕射（宰相）。他廢除了青苗法，人們稱讚元祐（Yuanyou）（1086年-1094年）年間的宰相事業，有扭轉乾坤的功勞。去世后被追贈為太師，封為溫國公，謚號文正。他一生著述很多，曾經作了解禪六偈，認為世上談論禪的人，喜歡用隱晦的語言來迷惑他人，於是廣泛引用文中子（Wenzhongzi）的話來解釋禪。其中一首說：『念』
【English Translation】 English version: The jade pavilion in the heavens is completed, like a wisdom sword without the slightest flaw. The ice pitcher is thoroughly clear. The spring breeze caresses the Hu River. The solitary moon breaks through the clouds, shining brightly. He lived to seventy-seven years old, and his posthumous title was Qingxian (Pure and Wise).
Ouyang Yongshu
Ouyang Xiu, courtesy name Yongshu, was a native of Luling. During the reign of Emperor Renzong (1022-1063), he served as a remonstrating official, discussing state affairs with sincerity and directness. Later, he was appointed as Vice-Chancellor, dedicating himself to rectifying abuses and assisting the emperor. Together with Han Qi, he plotted to establish Emperor Yingzong (1063-1067). In the early years of the Xining era (1068-1077), he retired as Junior Tutor to the Crown Prince. His posthumous title was Wenzhong (Cultured and Loyal). Ouyang Xiu initially did not believe in Buddhism. He wrote a poem 'Responding to Jingzhao,' which said: 'The Buddha says I do not learn, troubling the teacher to no avail. I am busy with benevolence and righteousness, while you are leisurely with water and clouds.' Later, when he was guarding Haozhou, Xu Changling came to visit the Taiqing Palace. Ouyang Xiu invited him to his residence to talk, and suddenly he had an enlightenment. When living in Luoyang, he visited Mount Song, dismissing his servants and going as he pleased. He arrived at a temple, where the courtyard was full of bamboo, and the scenery was beautiful. Ouyang Xiu rested on the steps of the hall, and an old monk nearby was reading scriptures with composure. Ouyang Xiu asked him what scripture he was reciting, and the old monk replied that it was the Lotus Sutra (Saddharma Puṇḍarīka Sūtra). Ouyang Xiu said: 'Ancient eminent monks, when facing life and death, mostly departed with laughter and ease. What method did they use to achieve this?' The old monk replied: 'It is the power of Samadhi (concentration) and Prajna (wisdom).' Ouyang Xiu then asked: 'Now it is desolate and empty, what is the reason?' The old monk smiled and said: 'The ancients were mindful of Samadhi and Prajna in every thought, so how could they be scattered at the time of death? People today are mindful of scattering in every thought, so how can they have Samadhi and Prajna at the time of death?' Ouyang Xiu was greatly impressed. Later, when living in Yingzhou, he abstained from wine and meat, abandoned sensual pleasures, and sat in silence with a still mind. He ordered an old soldier to borrow the Avatamsaka Sutra (Flower Garland Sutra) from a nearby temple and read it until the eighth volume, then he sat peacefully and passed away.
Sima Wengong
Sima Guang, courtesy name Junshi, was a native of Xia County. In the early years of the Baoyuan era (1038-1040), he passed the imperial examination and served as an Academician of the Hall of Rectitude. He submitted a memorial strongly arguing against the inconvenience of the Green Sprouts Policy. After retiring, he lived in Luoyang for fifteen years. When Emperor Zhezong (1085-1100) first ascended the throne, he summoned him to serve as Left Vice-Chancellor (Prime Minister). He abolished the Green Sprouts Policy, and people praised the Yuanyou era (1086-1094) for having a prime minister who had the power to reverse the universe. After his death, he was posthumously awarded the title of Grand Preceptor, enfeoffed as Duke of Wenguo, and his posthumous title was Wenzheng (Cultured and Upright). He wrote many works throughout his life, and once composed six verses explaining Chan (Zen Buddhism), believing that those who discussed Chan in the world liked to use obscure language to confuse others, so he widely quoted the words of Wenzhongzi to explain Chan. One of them said: 'Thought'
怒如烈火。利慾如铦鋒。終朝長慼慼。是名阿鼻獄。其二曰。顏回安陋巷。孟軻養浩然。富貴如浮雲。是名極樂國。其三曰。孝弟通神明。忠信行蠻貊。作善降百祥。是名作因果。其四曰。言為百世師行為天下法。久久不可掩。是名不壞身。其五曰。仁人之安宅。義人之正路。行之誠且久。是名光明藏。其六曰。道義修一身。功德被萬物。為賢為大聖。是名佛菩薩。
張文定
張方平。字安道。宋城人。累官太子少師。謚文定。與眉山父子友善。受知神宗。時王安石用事。公嶷然無所動。望高一時。慶曆中嘗為滁州守。游瑯瑯山。抵藏院。偶見楞伽經取視之。忽感悟前身事。入手恍然。如獲舊物。開卷未終。宿障冰釋。讀至世間離生滅。猶如虛空華。遂明己見。偈曰。一念在生滅。千機縛有無。神鋒輕舉處。透出走盤珠。暮年以此經授蘇子膽。輔以錢三十萬使印施江淮間。子膽乃為書而刻之。
范忠文
范鎮。字景仁。華陽人。累官翰林學士。熙豐鎮。士大夫論天下賢者。必歸於司馬光及鎮。光嘗自謂勇決不如景仁。卒謚忠文。有文集百卷。或問景仁何以不信佛。景仁曰。爾必待我合掌膜拜。然後為信耶。山谷一日過景仁。終日相對。正身端坐。未嘗回顧。亦無倦色。景仁言吾二十年來胸中
未嘗起一思慮。二三年來不甚觀書。若無賓客終日獨坐。夜分方睡。雖兒曹歡呼咫尺皆不聞。山谷曰。公卻是學佛作家。
邵康節
邵雍。字堯夫。范陽人。居洛四十年。安貧樂道。冬不爐。夏不扇。夜不就席者數年。名所寢處為安樂窩。自號安樂先生。公有學佛吟曰。飽食豐衣不易過。日長時節奈愁何。求名壯歲投宣聖。怕死老年親釋迦。妄欲斷緣緣愈重。徼求去病病還多。長江一片平如練。幸自無風又起波。熙寧初。以著作郎召不至。死謚康節。有皇極經世書十二卷。擊壤集行於世。程子稱為振古之豪傑。
王介甫
王安石。字介甫。神宗朝拜相。封荊國公。一日訪蔣山元禪師。坐間談論。品藻古今。師曰。相公口氣逼人。恐著述勞神。心氣不正。何不坐禪體此大事。公從之。一日謂師曰。坐禪實不虧人。予數年欲作胡笳十八拍未就。忽于夜坐間得之。師呵呵大笑。公讀書定林。嘗問元公祖師意旨。元不答。公益扣之。元曰。公于般若有障者三。其近道一耳。公曰愿聞其說。元曰。公受氣剛大。於世緣深。以剛大器遭世緣深。必以身任天下之重。懷經世之志。用志不純。則心未平。以未平之心。持經世之志。何時能一念萬年哉。又多怒則與物多競。此其三也。特視名利如脫髮。甘澹薄如
【現代漢語翻譯】 現代漢語譯本 未曾生起一絲一毫的思慮。近兩三年不怎麼看書。如果沒有客人，就整日獨自靜坐。直到深夜才睡覺。即使孩子們在近處歡呼雀躍，也全然聽不見。黃山谷（黃庭堅的別稱）說：『您這正是學佛的作家啊。』
邵康節（邵雍的謚號）
邵雍（名），字堯夫，范陽人。在洛陽居住四十年。安於貧困，以道為樂。冬天不生火爐，夏天不搖扇子，有幾年晚上不睡床鋪。把他睡覺的地方叫做安樂窩，自號安樂先生。邵雍有一首學佛的詩說：『吃飽穿暖不容易度過，漫長的日子裡該拿憂愁怎麼辦呢？年輕時爲了求取功名投身於宣聖（孔子），年老了害怕死亡而親近釋迦（牟尼佛）。妄想斷絕塵緣，塵緣反而更加深重，祈求去除疾病，疾病反而更加增多。長江一片平靜如絲綢，幸好沒有風卻又掀起波浪。』宋神宗熙寧（1068-1077）初年，朝廷徵召他擔任著作郎，他沒有應召。去世后謚號康節。著有《皇極經世書》十二卷，《擊壤集》流傳於世。程頤稱他為『震古爍今的豪傑』。
王介甫（王安石的字）
王安石（名），字介甫，宋神宗（趙頊）時期擔任宰相，被封為荊國公。有一天，他拜訪蔣山元禪師。在坐著談論時，評論品鑑古今人物。禪師說：『相公您的口氣咄咄逼人，恐怕著書立說會勞神，導致心氣不正。為什麼不坐禪來體會這件大事呢？』王安石聽從了他的建議。有一天，王安石對禪師說：『坐禪確實沒有壞處。我多年來想創作《胡笳十八拍》沒有成功，忽然在夜間坐禪時得到了靈感。』禪師聽后哈哈大笑。王安石在定林寺讀書時，曾經問元公祖師的意旨。元公沒有回答。王安石更加懇切地追問。元公說：『您在般若（智慧）方面有三個障礙，只有一個接近道。』王安石說：『希望聽您說說。』元公說：『您稟賦的氣質剛強宏大，與世俗的緣分很深。以剛強宏大的器量，又身處世俗的深緣之中，必定要以自身承擔天下的重任，懷有經世濟民的志向。如果用心不純，那麼心就不能平靜。以不平靜的心，懷著經世濟民的志向，什麼時候才能一念達到萬年呢？』又說，『您容易發怒，因此與外物多有爭執，這是第三個障礙。』特別要看輕名利如同脫落的頭髮，甘於平淡簡樸如同...
【English Translation】 English version He never raised a single thought. For the past two or three years, he hasn't read much. If there are no guests, he sits alone all day. He doesn't sleep until late at night. Even when children are cheering nearby, he doesn't hear them at all. Huang Shangu (Huang Tingjian's alias) said, 'You are indeed a Buddhist writer.'
Shao Kangjie (Shao Yong's posthumous title)
Shao Yong (given name), courtesy name Yaofu, was a native of Fanyang. He lived in Luoyang for forty years. He was content with poverty and found joy in the Dao. He didn't use a stove in winter or a fan in summer, and for several years, he didn't sleep on a bed at night. He called the place where he slept the 'Nest of Contentment' and styled himself the 'Mr. Contentment'. Shao Yong had a poem about studying Buddhism that said: 'It's not easy to get by with enough food and clothing, what to do with sorrow in the long days? In his youth, he devoted himself to the Sage Xuan (Confucius) to seek fame, and in his old age, he approached Sakyamuni (Buddha) for fear of death. Vainly trying to sever worldly ties, the ties become even heavier; begging to get rid of illness, the illness only increases. The Yangtze River is as flat as silk, fortunately there is no wind, yet waves arise.' In the early years of the Xining (1068-1077) reign of Emperor Shenzong of Song, he was summoned to serve as a Compiler, but he did not accept. After his death, he was given the posthumous title Kangjie. He wrote twelve volumes of the Huangji Jingshi Shu (Book of Supreme World Ordering), and the Jirang Ji (Collection of Striking the Earth) is circulated in the world. Cheng Yi called him a 'hero who shakes the past and illuminates the present'.
Wang Jiepu (Wang Anshi's courtesy name)
Wang Anshi (given name), courtesy name Jiepu, served as Prime Minister during the reign of Emperor Shenzong (Zhao Xu) of Song, and was granted the title Duke of Jing. One day, he visited Chan Master Yuan of Jiangshan. While sitting and talking, they commented on figures of the past and present. The Chan Master said, 'Your Excellency's tone is aggressive, I'm afraid that writing books will be exhausting and lead to an imbalance of your heart-qi. Why not practice Chan meditation to experience this great matter?' Wang Anshi followed his advice. One day, Wang Anshi said to the Chan Master, 'Sitting in Chan is indeed not harmful. For many years, I wanted to create the Eighteen Songs of a Nomad Flute but couldn't succeed. Suddenly, during a night of sitting in Chan, I gained inspiration.' The Chan Master laughed heartily. When Wang Anshi was studying at Dinglin Temple, he once asked Master Yuan Gong about the meaning of the Patriarch. Yuan Gong did not answer. Wang Anshi asked even more earnestly. Yuan Gong said, 'You have three obstacles in Prajna (wisdom), and only one is close to the Dao.' Wang Anshi said, 'I hope to hear you explain.' Yuan Gong said, 'Your inherent temperament is strong and great, and your connection to the world is deep. With a strong and great capacity, and being in a deep connection to the world, you must take on the heavy responsibility of the world, and have the ambition to manage the world and benefit the people. If your intention is not pure, then your heart cannot be at peace. With an unpeaceful heart, holding the ambition to manage the world and benefit the people, when can you achieve a single thought reaching ten thousand years?' He also said, 'You are prone to anger, therefore you have many disputes with external things, this is the third obstacle.' You must especially regard fame and fortune as falling hair, and be content with simplicity and plainness as...
頭陀。此為近道。當以教乘滋茂之可也。公再拜。後於首楞嚴得旨。熙寧八年。公復入相。一日奏事退。上曰佛法于中國有補乎。公曰。君子小人皆知畏而為善。豈小補哉。公居金陵。由蔣山至其故宅當半道。后請以宅為寺。因號半山。
蘇端明
蘇軾。字子瞻。因宿東林。與照覺論無情話有省。獻偈曰。溪聲便是廣長舌。山色豈非清凈身。夜來八萬四千偈。他日如何舉似人。又曰。橫看成嶺側成峰。到處看山了不同。不識此山真面目。只緣身在此山中。公嘗訪弟子由於高安。將至之夕。子由與真凈文禪師。壽聖聰禪師聯床夜話。至三鼓方睡去。真凈忽驚覺曰。吾夢謁五祖戒禪師不思而夢。何祥也。子由撼聰公。聰曰。吾方夢見戒禪師至是品坐。黎明。俄報東坡已至奉新。有頃東坡至。理夢事。公問戒公生何所。曰陜右。東坡曰。軾十餘歲時每夢與是僧往來陜西。又問戒狀奚若。曰戒失一目。東坡曰先妣方娠。夢僧至門瘠而眇。又問戒終何所。曰高安大愚。今五十年矣。而東坡時四十九。后與真凈書曰。戒和尚不識人嫌。強顏復出。亦可笑矣。紹聖間公謫儋耳。𢹂阿彌陀佛一軸。曰此吾往西方公據也。公于建中元年七月。卒于毗陵。時錢濟明侍傍曰。公平生學佛。此日如何。公曰。此語亦不受。又徑山琳
【現代漢語翻譯】 現代漢語譯本 頭陀（苦行僧）。這是一種接近佛道的途徑。應當用佛法教義來滋養它。蘇軾再次拜謝。後來在首楞嚴經中領悟了旨意。熙寧八年（1075年），蘇軾再次擔任宰相。一天上奏完畢退朝時，宋神宗問：『佛法對中國有幫助嗎？』蘇軾回答說：『君子和小人都知道畏懼而行善，難道是小小的幫助嗎？』蘇軾居住在金陵（今南京）。從蔣山到他的舊宅，路程大約一半。後來他請求把住宅改為寺廟，因此寺廟被稱為半山寺。
蘇端明（蘇軾的謚號）
蘇軾，字子瞻。因為住在東林寺，與照覺禪師討論無情與有情的話題，有所領悟。於是獻偈說：『溪流的聲音就是廣長的舌頭，山巒的景色難道不是清凈的法身？夜晚聽了八萬四千偈，將來如何向別人講述呢？』又說：『橫看是山嶺側看是山峰，到處看山所見都不同。不認識這座山的真面目，只因爲身在此山中。』蘇軾曾經去高安拜訪他的弟弟蘇轍。將要到達的前一天晚上，蘇轍與真凈文禪師、壽聖聰禪師同睡一床徹夜長談，到三更時分才睡去。真凈忽然驚醒說：『我夢見拜謁五祖戒禪師，沒有思念卻做了這樣的夢，這是什麼預兆呢？』蘇轍搖醒聰禪師，聰禪師說：『我剛才夢見戒禪師來到這裡入座。』黎明時分，忽然有人報告說蘇軾已經到達奉新。不久蘇軾到達，講述了夢中的事情。蘇軾問戒禪師生在哪裡，回答說在陜右（今陜西一帶）。蘇軾說：『我十幾歲的時候，常常夢見與這位僧人往來於陜西。』又問戒禪師的相貌如何，回答說戒禪師瞎了一隻眼睛。蘇軾說：『我的母親懷孕的時候，夢見一個僧人來到門前，又瘦又瞎。』又問戒禪師最終在哪裡去世，回答說在高安大愚，至今五十年了。』而當時蘇軾四十九歲。後來蘇軾寫信給真凈說：『戒和尚不被人喜歡，厚著臉皮再次出現，也很可笑啊。』紹聖年間（1094-1098年），蘇軾被貶謫到儋耳（今海南島），帶著一軸阿彌陀佛的畫像，說：『這是我往生西方的憑據。』建中元年七月（1101年），蘇軾在毗陵（今江蘇常州）去世。當時錢濟明在旁邊侍奉，問：『您平生學佛，今天該如何是好？』蘇軾說：『這句話也不接受。』又問徑山琳禪師（徑山琳，禪師名號）。
【English Translation】 English version The Tudong (ascetic monk). This is a shortcut to the path of Buddhism. It should be nourished with the teachings of Buddhism. Su Shi bowed again. Later, he understood the meaning in the Shurangama Sutra. In the eighth year of Xining (1075 AD), Su Shi served as prime minister again. One day, after finishing his report to the emperor, Emperor Shenzong of Song asked: 'Is Buddhism helpful to China?' Su Shi replied: 'Both gentlemen and villains know to fear and do good, is it a small help?' Su Shi lived in Jinling (now Nanjing). From Jiangshan to his old house, it was about halfway. Later, he requested to change the house into a temple, so the temple was called Banshan Temple.
Su Duanming (Su Shi's posthumous title)
Su Shi, styled Zizhan. Because he stayed in Donglin Temple, he discussed the topic of sentient and insentient beings with Zen Master Zhaojue, and gained some understanding. So he presented a verse saying: 'The sound of the stream is the long and wide tongue, isn't the scenery of the mountains the pure Dharma body? I listened to 84,000 verses at night, how will I tell others in the future?' He also said: 'Looking horizontally, it is a ridge, looking sideways, it is a peak, seeing different things everywhere you look at the mountain. Not knowing the true face of this mountain, only because you are in this mountain.' Su Shi once visited his younger brother Su Zhe in Gao'an. The night before he was about to arrive, Su Zhe and Zen Master Zhenjing Wen and Zen Master Shousheng Cong slept in the same bed and talked all night, and only went to sleep at the third watch. Zhenjing suddenly woke up and said: 'I dreamed of visiting Zen Master Wuzu Jie, I dreamed without thinking, what is this omen?' Su Zhe shook Zen Master Cong awake, and Zen Master Cong said: 'I just dreamed that Zen Master Jie came here to take a seat.' At dawn, someone suddenly reported that Su Shi had arrived in Fengxin. Soon Su Shi arrived and told the story of the dream. Su Shi asked where Zen Master Jie was born, and the answer was in Shanxi (now Shaanxi area). Su Shi said: 'When I was in my teens, I often dreamed of traveling to and from Shaanxi with this monk.' He also asked what Zen Master Jie looked like, and the answer was that Zen Master Jie was blind in one eye. Su Shi said: 'When my mother was pregnant, she dreamed of a monk coming to the door, thin and blind.' He also asked where Zen Master Jie finally passed away, and the answer was in Dayu, Gao'an, fifty years ago.' And Su Shi was forty-nine years old at that time. Later, Su Shi wrote to Zhenjing saying: 'Zen Master Jie is not liked by people, and it is ridiculous to show up again with a thick face.' During the Shaosheng period (1094-1098 AD), Su Shi was demoted to Dan'er (now Hainan Island), carrying a scroll of Amitabha Buddha's portrait, saying: 'This is my proof of rebirth in the West.' In July of the first year of Jianzhong (1101 AD), Su Shi passed away in Piling (now Changzhou, Jiangsu). At that time, Qian Jiming was serving beside him and asked: 'You have studied Buddhism all your life, what should you do today?' Su Shi said: 'I don't accept this sentence either.' Also asked Zen Master Lin of Jingshan (Zen Master Lin, the name of the Zen master).
禪師問疾云。學士生平踐履。至此更須著力。公應聲曰。著力便差。語絕而速。
蘇欒城
蘇轍。字子由。號穎濵。又號欒城。累官翰林學士門下侍即。謚文定。元豐三年。公以罪謫高安。會黃檗全禪師于城寺。熟視公曰。君靜而慧。茍留心宗門。何患不成此道。公識之。因習坐。數求決于全無契。后忽有省。聰禪師來居壽聖。公以此事往問。聰不答。公又叩之。聰徐徐謂曰。圓照未嘗以道語人。吾今亦無以語子。公於是得言外之旨。又嘗咨心法于洪州順禪師。順示以搐鼻因緣。公言下大悟。作偈呈曰。中年聞道覺前非。邂逅相逢老順師。搐鼻徑參真面目。掉頭不受別鉗錘。枯藤破衲公何事。白酒青鹽我是誰。慚愧東軒殘月上。一杯甘露滑如飴。
米襄陽
米芾。字元章。吳人。號海岳外史。由臨光尉累官禮部員外郎。芾為文奇險。不剽前人一語。特妙于翰墨。沉著飛翥。得獻之筆意。蘇子膽自海外歸。嘗與元章書云。嶺海八年。親友曠絕。亦未嘗關念。但念吾元章邁。往凌雲之氣。清雅絕俗之文。超妙入神之字。何時見之以洗我積年瘴毒耶。及得寶月庵賦瑯然一誦。恨二十年相從。知元章不盡。元章答云。更有知不盡處。修陽許之業。為帝宸碧落之遊。異時相見乃知也。其高自標置如此。
【現代漢語翻譯】 現代漢語譯本： 禪師探望病人，說道：『學士您一生所踐行的，到了這個時候更需要著力。』蘇轍立刻回答說：『著力就錯了。』說完就去世了。
蘇欒城（蘇轍的別號）
蘇轍，字子由，號穎濱，又號欒城。歷任翰林學士、門下侍郎等職，謚號文定。元豐三年（1080年），蘇轍因罪被貶謫到高安。在城寺會見了黃檗全禪師。全禪師仔細地看著蘇轍說：『您沉靜而有智慧，如果能留心佛法，何愁不能成就大道？』蘇轍記住了這句話，於是開始習禪打坐，多次向全禪師請教，但始終沒有領悟。後來忽然有所領悟。聰禪師來到壽聖寺居住，蘇轍就此事去請教。聰禪師不回答。蘇轍又追問，聰禪師慢慢地說：『圓照禪師（指道圓禪師）從未用言語來傳達佛法，我現在也沒有什麼可以告訴你的。』蘇轍於是領悟了言語之外的真意。又曾經向洪州順禪師請教心法，順禪師用『搐鼻』（指擤鼻涕）的因緣來開示他，蘇轍當即大悟，作偈呈給順禪師說：『中年才聞佛法覺悟以前的錯誤，偶然相遇老順師。擤鼻涕直接參悟真面目，掉頭不受其他的鉗錘。枯藤破衲與我何干？白酒青鹽我又是誰？慚愧東軒殘月升起，一杯甘露滑潤如飴。』
米襄陽（米芾的別號）
米芾（fú），字元章，吳地人，號海岳外史。從臨光尉逐漸升遷到禮部員外郎。米芾的文章奇特險峻，不抄襲前人的一句話，尤其擅長書法，筆力沉著飛動，得王獻之的筆意。蘇軾從海外歸來，曾經給米芾寫信說：『在嶺南、海南八年，親友幾乎斷絕，也未曾掛念。只是思念我的元章，那往日凌雲的豪氣，清雅絕俗的文章，超妙入神的書法，什麼時候才能見到，來洗去我多年積累的瘴氣呢？』等到讀到《寶月庵賦》，朗朗誦讀一遍，遺憾與元章相交二十年，還未能完全瞭解他。米芾回覆說：『還有你未能完全瞭解的地方，我將修養許遜（晉代道士）的功業，去往帝宸（天帝）的碧落（天界）遊玩。以後相見你就會知道了。』他如此高自標榜。
【English Translation】 English version: A Chan master visited a sick scholar and said, 'Scholar, your lifelong practice requires even more effort at this moment.' Su Zhe immediately replied, 'Effort is the mistake.' He passed away immediately after saying that.
Su of Luancheng (Su Zhe's alias)
Su Zhe, courtesy name Ziyou, alias Yingbin, also known as Luancheng, successively served as a Hanlin Academician and Deputy Minister. He was posthumously named Wending. In the third year of Yuanfeng (1080 AD), Su Zhe was demoted to Gao'an due to a crime. He met Chan Master Quan of Huangbo Temple in Chengyi Temple. Chan Master Quan looked at Su Zhe carefully and said, 'You are quiet and wise. If you pay attention to Buddhism, why worry about not achieving the great path?' Su Zhe remembered these words and began to practice meditation, repeatedly seeking guidance from Chan Master Quan, but he never understood. Later, he suddenly had some understanding. When Chan Master Cong came to live in Shousheng Temple, Su Zhe went to ask about this matter. Chan Master Cong did not answer. Su Zhe asked again, and Chan Master Cong slowly said, 'Chan Master Yuanzhao (referring to Chan Master Daoyuan) never used words to convey the Dharma, and I have nothing to tell you now.' Su Zhe then understood the true meaning beyond words. He also once consulted Chan Master Shun of Hongzhou about the mind Dharma. Chan Master Shun used the 'sniffing nose' (referring to blowing the nose) cause and condition to enlighten him. Su Zhe immediately had a great enlightenment and presented a verse to Chan Master Shun, saying, 'In middle age, I heard the Dharma and realized my past mistakes, and I met the old Master Shun by chance. Sniffing the nose directly to understand the true face, turning my head and not accepting other pincers. What does the withered vine and broken robe have to do with me? Who am I with white wine and green salt? Ashamed, the crescent moon rises in the east pavilion, and a cup of nectar is as smooth as honey.'
Mi of Xiangyang (Mi Fu's alias)
Mi Fu, courtesy name Yuanzhang, was a native of Wu, and was known as the Layman of Haiyue. He gradually rose from the position of Wei of Linguang to the position of Deputy Minister of the Ministry of Rites. Mi Fu's articles were peculiar and dangerous, and he did not plagiarize a single word from his predecessors. He was especially good at calligraphy, with vigorous and dynamic strokes, and he obtained the artistic conception of Wang Xianzhi. Su Shi returned from overseas and once wrote to Mi Fu, saying, 'In Lingnan and Hainan for eight years, relatives and friends were almost cut off, and I never missed them. I just miss my Yuanzhang, that past soaring spirit, the elegant and refined articles, and the transcendent and wonderful calligraphy. When will I see them to wash away the miasma accumulated over the years?' When he read 'Rhapsody on Baoyue Nunnery', he recited it aloud once, regretting that he had known Yuanzhang for twenty years, but had not fully understood him. Mi Fu replied, 'There are still places you have not fully understood. I will cultivate the achievements of Xu Xun (a Taoist priest of the Jin Dynasty) and travel to the Bixiao (heavenly realm) of the Emperor. You will know when we meet again.' He boasted so highly of himself.
及晚年學禪有得。知淮陽軍。未卒前一月作親朋別書。盡焚其所好書畫奇物。造香楠棺。即其中坐臥飲食。書判前七日不茄葷。更衣沐浴。焚香清坐而已。及期遍邀郡僚。舉拂示眾曰。眾香國中來。眾香國中去。擲拂合掌而逝。平生好石。見有壞奇秀溜者取袍笏拜之。呼為石丈云。
文與可
文與可。名同。嘗守湖州。元豐三年八月。至陳州宛丘驛。忽留不行。沐浴冠帶正坐而化。同館崔公度聞之。驚謂人曰。昨別與可於州南。與可曰明日復來乎。及再造。與可徐曰。經言人不妄語者舌覆面上。與可即吐舌引至眉上三疊。公度大駭。今聞其亡又異。信得道人也。同漢文翁之後。方口秀眉。以學名世。其襟韻高潔。如晴雲秋月。塵埃不到。司馬光蘇子瞻尤雅重之。自號笑笑先生。子瞻嘗題笑笑先生墨竹贊曰。先生閑居。獨笑不已。問安所笑。笑我非爾。物之相物。我爾一也。先生又笑。笑所笑者。笑笑之餘。以竹發妙。竹亦得風。天然而笑。嗚呼。此足以占與可矣。
程明道
程顥。字伯淳。洛陽人。神宗朝進士。以道學為己任。世稱明道先生。嘗曰佛說光明變現。初莫喻其旨。后看華嚴合論。卻說得分曉。應機破惑。名之為光。心垢解脫。名之為明。只是前自心光明。便能得入光照無盡世界
【現代漢語翻譯】 現代漢語譯本： 並且在晚年學習禪宗有所領悟。後來擔任淮陽軍的官員。在去世前一個月，他寫了與親朋好友告別的書信，將自己喜愛的書畫和珍奇物品全部焚燒。製作了香楠木棺材，就在其中坐臥飲食。在書寫判決的前七天，不吃葷腥，更換衣服沐浴，焚香靜坐而已。到了預定的日子，遍請郡里的同僚，舉起拂塵向眾人示意說：『從眾香國中來，從眾香國中去。』說完擲下拂塵，合掌而逝。他平生喜愛石頭，見到有破損但奇特秀麗的石頭，就脫下官袍和官帽向它拜，稱呼它為『石丈』。
文與可（人名）
文與可，名同。曾經擔任湖州的太守。元豐三年（1080年）八月，到達陳州宛丘驛站，忽然停留不走。沐浴更衣，戴好帽子，端正地坐著去世了。同館的崔公度聽到這件事，驚訝地對人說：『昨天在州南與文與可告別，文與可說：『明天還會再來嗎？』等到再次拜訪時，文與可慢慢地說：『經書上說人不妄語，舌頭可以覆蓋在臉上。』文與可隨即吐出舌頭，拉到眉毛上，疊了三疊。』公度非常驚訝。現在聽說他去世了，更加覺得奇異，相信他是得道之人。文與可是漢代文翁的後代，長著方正的嘴巴和秀氣的眉毛，以學問聞名於世。他的襟懷和韻致高尚純潔，如同晴朗天空的雲彩和秋天的月亮，不沾染一絲塵埃。司馬光和蘇軾尤其看重他。他自號笑笑先生。蘇軾曾經題寫《笑笑先生墨竹贊》說：『先生閑居，獨自不停地笑。問他笑什麼，他笑我不是你。物與物之間相互作用，我與你本就是一體。』先生又笑，笑那所笑的東西。在笑笑之後，用竹子來發揮他的妙處。竹子也得到了風，自然而然地笑了。』唉！這足以概括文與可了。
程明道（人名）
程顥，字伯淳，洛陽人。在宋神宗時期考中進士。以傳播和實踐儒家道統為己任。世人稱他為明道先生。他曾經說：『佛家所說的光明變現，起初不明白其中的含義。後來閱讀《華嚴合論》，才說得清楚明白。』應機施教，破除迷惑，稱之為光。內心污垢得到解脫，稱之為明。只是前面的自心光明，便能進入光明照耀的無盡世界。
【English Translation】 English version: And in his later years, he gained insights into Chan Buddhism. He later served as an official in Huaiyang Army. A month before his death, he wrote farewell letters to relatives and friends, and burned all his beloved books, paintings, and rare objects. He made a coffin of fragrant Phoebe wood, in which he sat, slept, ate, and drank. For the seven days before writing judgments, he abstained from meat and strong-smelling vegetables, changed clothes, bathed, and sat quietly, burning incense. On the appointed day, he invited all the colleagues in the prefecture, raised the whisk and showed it to the crowd, saying, 'I come from the land of fragrant incense, and I go to the land of fragrant incense.' After saying this, he threw down the whisk, put his palms together, and passed away. He loved stones all his life. When he saw a broken but strangely beautiful stone, he would take off his official robe and hat and bow to it, calling it 'Stone Elder'.
Wen Yu Ke (person's name)
Wen Yu Ke, named Tong. He once served as the prefect of Huzhou. In August of the third year of the Yuanfeng era (1080 AD), he arrived at Wanqiu Post in Chenzhou and suddenly stopped. He bathed, changed clothes, put on his hat, and passed away sitting upright. Cui Gongdu, who was in the same office, heard about this and said in surprise to others, 'Yesterday I said goodbye to Wen Yu Ke in the south of the prefecture, and Wen Yu Ke said, 'Will you come again tomorrow?' When I visited again, Wen Yu Ke slowly said, 'The scriptures say that a person who does not lie can cover his face with his tongue.' Wen Yu Ke then stuck out his tongue, pulled it up to his eyebrows, and folded it three times.' Gongdu was very surprised. Now that I hear of his death, it is even more strange, and I believe he is an enlightened person. Wen Yu Ke was a descendant of Wen Weng of the Han Dynasty, with a square mouth and delicate eyebrows, and was famous for his learning. His demeanor and charm were noble and pure, like the clouds in the clear sky and the moon in autumn, untouched by any dust. Sima Guang and Su Shi especially valued him. He called himself Mr. Xiaoxiao (Smiling). Su Shi once wrote a eulogy for Mr. Xiaoxiao's ink bamboo, saying, 'Mr. Xiaoxiao lives in leisure, laughing to himself incessantly. When asked what he is laughing at, he laughs at me for not being you. The interaction between things, you and I are one.' Mr. Xiaoxiao laughed again, laughing at what he was laughing at. After laughing, he used bamboo to express his wonderfulness. The bamboo also got the wind and laughed naturally.' Alas! This is enough to summarize Wen Yu Ke.
Cheng Ming Dao (person's name)
Cheng Hao, styled Bochun, was from Luoyang. He passed the imperial examination during the reign of Emperor Shenzong of the Song Dynasty. He took it as his responsibility to spread and practice the Confucian tradition. People called him Mr. Mingdao. He once said, 'The Buddhist concept of the manifestation of light, at first I did not understand its meaning. Later, after reading the 'Huayan Helun', I could explain it clearly.' Responding to opportunities and dispelling confusion is called light. The liberation of inner defilements is called brightness. Only the light of the self-mind in front can enter the endless world illuminated by light.
。公每覺釋子讀佛書端莊整肅。乃語學者曰。凡看經書必當如此。今之讀書者形容先自怠惰瞭如何存主得。一日過定林寺。偶見眾僧入堂。周旋步武。威儀濟濟。一坐一起。並準清規。乃嘆曰。三代禮樂盡在是矣。
呂晦叔
呂公著。字晦叔。舉進士。累官御史中丞。元祐初拜尚書右僕射。與司馬光同心輔政。公自少講學。即以治心養性為本。寡嗜慾。薄滋味。生無窘步惰容。凡嬉笑俚近之語未嘗出諸口。晚多讀佛書。討究禪理。溫公博學有至行而獨不喜佛。公勸其留意。且曰。所謂學佛者直貴其心術簡要耳。非必事服習為方外人也。屬纊時雖子孫滿前。親朋沓至。初不談及身世。經理後事。
楊無為
楊杰。字次公。元祐中為侍郎。自號無為子。嘗歷參諸名宿。晚從天衣懷禪師游。懷每引龐居士機語。令研究深造。后奉祠泰山。一日聞雞鳴睹日出如盤涌。忽大悟。乎居以凈土自信。繪丈六阿彌陀佛隨身觀念。嘗曰。愛不重不生娑婆。念不一不生極樂。凡聖一體。機感相通。諸佛心內眾生。塵塵極樂。眾生心中凈土。唸唸彌陀。若自棄己靈。是誰之咎。又嘗與僧談道云。大凡學道之人十二時中。嘗須照顧。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
【現代漢語翻譯】 現代漢語譯本：呂公每次看到僧人閱讀佛經時，都覺得他們態度端莊嚴肅。於是告訴學生們說：『凡是閱讀經書，都應該這樣。現在讀書人，形容舉止先就怠慢懶惰了，怎麼能存得住主敬之心呢？』有一天，他路過定林寺，偶然看見眾僧進入佛堂，進退周旋，威儀整肅，一坐一起，都符合清規戒律。於是感嘆說：『三代的禮樂都在這裡了。』
呂晦叔（呂公著，字晦叔） 呂公著，字晦叔，考中進士。歷任官職，最終做到御史中丞。元祐（1086-1094）初年，被任命為尚書右僕射，與司馬光同心輔佐朝政。呂公從小就講求學問，以修養心性為根本。他很少有嗜好和慾望，飲食清淡。一生沒有窘迫慌張和懶惰的神態，凡是嬉笑庸俗的話語，從來沒有從他口中說出。晚年經常閱讀佛書，探討研究禪宗的道理。司馬光博學多才，有高尚的品行，唯獨不喜歡佛學。呂公勸他留意佛學，並且說：『所謂學佛的人，只在於他的心術簡要罷了，不一定非要從事僧侶的服飾習俗，成為方外之人啊。』臨終時，即使子孫滿堂，親朋好友紛紛趕來，他始終不談及自己的身世，也不安排處理後事。
楊無為（楊杰，字次公） 楊杰，字次公，元祐（1086-1094）年間擔任侍郎。自號無為子。曾經拜訪過許多名僧大德，晚年跟隨天衣懷禪師遊學。懷禪師經常引用龐居士的機鋒話語，讓他深入研究。後來在泰山奉祠，有一天聽到雞鳴，看到太陽像盤子一樣涌出，忽然大徹大悟。楊杰平生以凈土法門為信仰，繪製了丈六高的阿彌陀佛像，隨身觀想。他曾經說過：『愛不深重，就不會生在娑婆世界；念頭不專一，就不會生到極樂世界。』凡夫和聖人本來就是一體，機緣感應相互溝通。諸佛的心中包含著眾生，每個微塵都包含著極樂世界；眾生的心中有凈土，每個念頭都是阿彌陀佛。如果自己拋棄了自己的靈性，那是誰的過錯呢？』又曾經與僧人談論佛道說：『大凡學道的人，十二時辰中，常常需要照顧自己的心念。不見南泉禪師說自己三十年看一頭水牯牛（比喻人的妄心），如果它侵犯了別人的莊稼，就用繩子穿過它的鼻子把它拽回來。如今把它變成了露地白牛（比喻清凈的本性），赤裸裸地，無拘無束。』
【English Translation】 English version: Whenever Lord Lü saw Buddhist monks reading scriptures, he felt their attitude was dignified and solemn. Thus, he told his students, 'Whenever reading scriptures, one should be like this. Nowadays, readers are already lazy and indolent in their demeanor, how can they maintain a respectful heart?' One day, he passed by Dinglin Temple and happened to see the monks entering the hall, their movements and deportment were orderly and dignified, each sitting and standing in accordance with the pure precepts. He then sighed, 'The rites and music of the Three Dynasties are all here.'
Lü Huisu (Lü Gongzhu, courtesy name Huisu) Lü Gongzhu, courtesy name Huisu, passed the imperial examination. He held various official positions, eventually reaching the position of Vice Minister of the Ministry of Personnel. In the early years of the Yuanyou period (1086-1094), he was appointed as Right Vice Director of the Department of State Affairs, assisting the government with Sima Guang. From a young age, Lord Lü emphasized learning, taking the cultivation of the mind and nature as the foundation. He had few hobbies and desires, and his diet was simple. Throughout his life, he never showed signs of distress or laziness, and vulgar or frivolous words never came out of his mouth. In his later years, he often read Buddhist scriptures, exploring and studying the principles of Chan Buddhism. Sima Guang was learned and had noble conduct, but he did not like Buddhism. Lord Lü advised him to pay attention to Buddhism, saying, 'The so-called study of Buddhism lies in the simplicity of the mind, it is not necessary to engage in the clothing and customs of monks and become an outsider.' When he was dying, even though his children and grandchildren were all present, and relatives and friends came one after another, he never talked about his life or arranged for his funeral.
Yang Wuwei (Yang Jie, courtesy name Cigong) Yang Jie, courtesy name Cigong, served as a Vice Minister during the Yuanyou period (1086-1094). He called himself Wuweizi (No Action Master). He had visited many famous monks and virtuous individuals, and in his later years, he followed Chan Master Tianyi Huai. Chan Master Huai often quoted the insightful words of Layman Pang, instructing him to study them deeply. Later, while serving at Mount Tai, one day he heard the rooster crow and saw the sun rising like a disc, and suddenly he had a great enlightenment. Yang Jie devoted himself to the Pure Land practice, painting a sixteen-foot tall image of Amitabha Buddha, which he contemplated constantly. He once said, 'Without deep love, one will not be born in the Saha world; without single-mindedness in mindfulness, one will not be born in the Pure Land.' Ordinary beings and sages are originally one, and the opportunities for interaction are interconnected. The minds of all Buddhas contain sentient beings, and every dust particle contains the Pure Land of Ultimate Bliss; the minds of sentient beings contain the Pure Land, and every thought is Amitabha. If one abandons one's own spiritual nature, whose fault is it?' He also once discussed the Dao with a monk, saying, 'Generally, those who study the Dao must constantly take care of their minds at all times. Didn't Zen Master Nanquan say that he watched a water buffalo (metaphor for the deluded mind) for thirty years? If it invaded other people's crops, he would pierce its nose with a rope and pull it back. Now it has been transformed into a white ox in the open field (metaphor for pure nature), naked and unrestrained.'
放他不肯去。諸人長鬚著精采。不可說禪道之時便有個照帶的道理。洗菜作務之時。不可便無知也。如雞抱卵。若是拋離起去。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。
晁以道
晁說之。字以道。文元公孫。嘗慕司馬光范仲淹之為人。自號景遷。登進士。蘇子瞻以文章可備著述薦于朝。官至徽猷閣待制。生平博極群書。通六經。尤精於易。所著有客話等書行於世。公嘗監稅明州。嘗往湖南訪明智法師。聞三千境觀之說。欣然愿學其旨。晚年日誦法華。自號天臺教主。又從事禪學。山谷嘗寄詩云。念公坐臞禪。守心如縛虎。其答趙子和書曰。我釋迦文佛與阿彌陀佛。于無量無邊法門之外。立此凈土之一門。釋迦賓之也。彌陀主之也。釋迦于病藥之也。彌陀使之終身不死也。釋迦之土猶逆旅也。彌陀之土猶鄉閭也。自西竺以望安樂國。與震旦之望安樂國一也。
王觀文
王韶。字子淳。為洪州刺史。延晦堂禪師問道。默有所契。因述投機頌曰。晝曾忘食夜忘眠。捧得驪珠欲上天。卻向自身都放下。四棱塌地恰團圓。堂深肯之。
劉元城
劉安世。字器之。魏人。既舉進士。不謁選。從司馬光受業問盡心行己之要。光教之以誠。旦令自不
【現代漢語翻譯】 現代漢語譯本： 放他走，他不肯去。各位要始終保持精神飽滿。不可說參禪悟道的時候才有個照應的道理，洗菜做雜務的時候，也不可一無所知。如同雞孵蛋，如果離開停止孵化，暖氣不接續，就不能成為種子。如今萬境森羅，六根煩動，稍微失去照顧就會導致喪身失命，這不是小事。
晁以道（晁說之，字以道，文元公的孫子。曾經仰慕司馬光、范仲淹的為人，自號景遷。考中進士。蘇軾認為他的文章可以用來編寫著作，向朝廷推薦。官至徽猷閣待制。一生博覽群書，通曉六經，尤其精通《易經》。所著有《客話》等書流傳於世。晁以道曾經擔任明州稅務監，曾經前往湖南拜訪明智法師，聽聞『三千境觀』的說法，欣然願意學習其中的旨要。晚年每天誦讀《法華經》，自號天臺教主。又從事禪學。黃庭堅曾經寄詩說：『想您枯坐修禪，守護內心如同捆縛老虎。』他回覆趙子和的信中說：『我釋迦文佛（佛教創始人）與阿彌陀佛（西方極樂世界教主），在無量無邊的法門之外，設立這凈土一門。釋迦（佛教創始人）是賓客，阿彌陀佛（西方極樂世界教主）是主人。釋迦（佛教創始人）是給藥治病，阿彌陀佛（西方極樂世界教主）使人終身不死。釋迦（佛教創始人）的國土猶如旅店，阿彌陀佛（西方極樂世界教主）的國土猶如家鄉。從西竺（古代印度）遙望安樂國（西方極樂世界），與從震旦（古代中國）遙望安樂國（西方極樂世界）是一樣的。』
王觀文（王韶，字子淳，擔任洪州刺史。嚮晦堂禪師問道，內心有所契合。於是寫下投機頌說：『白天曾經忘記吃飯，夜晚忘記睡覺，捧著驪珠想要上天。卻向自身全部放下，四棱落地恰好團圓。』晦堂禪師深表認可。
劉元城（劉安世，字器之，魏人。考中進士后，不去吏部應選，跟隨司馬光學習，詢問盡心行己的要領。司馬光教導他以誠，每天讓他自己反省過失。
【English Translation】 English version: Let him go, he refuses to leave. Everyone must always maintain a spirited demeanor. It cannot be said that only during Chan meditation is there a principle of mindfulness; even when washing vegetables and doing chores, one cannot be completely ignorant. Like a hen hatching eggs, if it leaves and stops incubating, the warmth will not continue, and it will not become a seed. Now, with the myriad phenomena arrayed and the six senses agitated, the slightest loss of care can lead to the loss of life, which is no small matter.
Chao Yidao (Chao Shuo-zhi, zi Yidao, grandson of Duke Wenyuan. He admired Sima Guang and Fan Zhongyan, and styled himself Jingqian. He passed the Jinshi examination. Su Shi believed his writings could be used for compiling works and recommended him to the court. He rose to the position of Attendant in the Huivew Pavilion. Throughout his life, he extensively read books, mastered the Six Classics, and was particularly proficient in the I Ching. His writings, such as Ke Hua, circulated in the world. Chao Yidao once served as the Mingzhou Tax Supervisor and visited the Mingzhi Dharma Master in Hunan, hearing about the 'Three Thousand Realms Contemplation,' and gladly wished to learn its essence. In his later years, he recited the Lotus Sutra daily, styling himself the Tiantai Master. He also engaged in Chan study. Huang Tingjian once sent a poem saying, 'I imagine you sitting withered in Chan meditation, guarding your mind like a bound tiger.' In his reply to Zhao Zihe, he said, 'Our Shakyamuni Buddha (founder of Buddhism) and Amitabha Buddha (the lord of the Western Pure Land), in addition to the immeasurable and boundless Dharma doors, established this Pure Land door. Shakyamuni (founder of Buddhism) is the guest, and Amitabha Buddha (the lord of the Western Pure Land) is the host. Shakyamuni (founder of Buddhism) is like giving medicine to cure illness, and Amitabha Buddha (the lord of the Western Pure Land) causes one to never die. Shakyamuni's (founder of Buddhism) land is like an inn, and Amitabha Buddha's (the lord of the Western Pure Land) land is like a hometown. Looking towards the Land of Bliss (Western Pure Land) from West India (ancient India) is the same as looking towards the Land of Bliss (Western Pure Land) from Zhendan (ancient China).'
Wang Guanwen (Wang Shao, zi Zichun, served as the Prefect of Hongzhou. He asked the Chan Master Huitang about the Way, and his heart resonated with it. Thereupon, he wrote a verse of accord, saying, 'During the day, I once forgot to eat, and at night, I forgot to sleep, holding the li zhu (a legendary pearl) wanting to ascend to heaven. But then I completely let go of myself, and the four edges fell to the ground, perfectly round.' Huitang deeply approved of it.
Liu Yuancheng (Liu Anshi, zi Qizhi, a native of Wei. After passing the Jinshi examination, he did not seek official selection but followed Sima Guang to study, asking about the essentials of exerting one's heart and conducting oneself. Sima Guang taught him sincerity, and every morning, he had him reflect on his own faults.
妄語。始居臺諫。論事剛直。權豪斂手。目之曰殿上虎。忠孝正直。居家未嘗有惰容。嘗曰吾欲為元祐全人。見司馬光于地下也。公嘗謂弟子為永卿曰。佛法到梁敝矣。人皆認著色相。至梁武帝為人主不知治民。至亂天下。豈佛意也。達磨西來。其說不認色相。上根聰悟多喜其說。故其說流通。予之南遷雖平日于吾儒吃緊處得力。然亦不可謂此事不得力。世間事有大於死生者乎。而此事獨一味。理會生死有個見處。則于貴賤禍福輕矣。又嘗取楞嚴經示永卿曰。觀音大士。熏聞成聞。六根銷復。同於聲聽。能令眾生臨當被害。其兵戈猶如割水。亦如吹光性無搖動。蓋割水吹光而水火之性不動搖耳。猶如遇害而吾性湛然。此觀音無畏之力也又云。音性圓消。觀聽返入離諸塵妄。能令眾生禁系枷鎖所不能著。謂人得無畏力。則枷鎖不能為害。故祖師被刑云。將頭迎白刃。一似斬春風。又呼永卿囑之曰。吾友可以此理諭人。使後人不至謗佛。
法喜志卷三 卍新續藏第 88 冊 No. 1649 名公法喜志
法喜志卷四
冰蓮道人 夏樹芳 輯
寤斗居士 馮 定 閱
胡康侯
胡安國。字康侯。崇安人。紹聖中進士。累官紛事中。謝良佐嘗稱其如大冬嚴雪。百萎死而松柏獨秀
【現代漢語翻譯】 現代漢語譯本 妄語。起初在臺諫部門任職，議論政事剛正不阿，權貴豪門都為之收斂。人們稱他為『殿上虎』。他忠孝正直，居家時從未有過懈怠的樣子。曾說：『我想要成為元祐（1086-1094）年間的完人，死後在地下也能見到司馬光。』先生曾對弟子永卿說：『佛法到梁朝（502-557）就衰敗了，人們都執著于有形有色的表象。梁武帝作為君主不懂得治理百姓，以至於擾亂天下，這難道是佛的本意嗎？達摩西來，他的學說是不執著於色相，上等根器的人聰慧開悟，大多喜歡他的學說，所以他的學說得以流通。我之所以被貶謫到南方，雖然平日裡在儒家的緊要處下了功夫，但也不能說這件事沒有幫助。世間的事情有比生死更大的嗎？而這件事唯獨能讓人一心一意，理解生死有個著落之處，那麼對於富貴貧賤、災禍幸福就能看得輕了。』又曾經拿出《楞嚴經》給永卿看，說：『觀音大士，通過聽覺的熏習而成就聞性，六根銷融復歸本源，與聽聲音相同。能夠使眾生在面臨被殺害時，那兵器就像是切割水一樣，又像是吹拂光一樣，自性沒有搖動。大概是說切割水和吹拂光，而水和火的本性不會動搖。就像是遇到殺害而我的自性湛然不動。這就是觀音菩薩無畏的力量啊。』又說：『音性圓滿消融，觀聽反過來進入，脫離各種塵勞妄想，能夠使眾生被禁錮的刑具枷鎖都不能加身。』是說人得到無畏的力量，那麼枷鎖就不能造成傷害。所以祖師被處刑時說：『將頭迎向雪亮的刀刃，就像是斬斷春風一樣。』又呼喚永卿囑咐他說：『我的朋友可以用這個道理開導人，使後人不再誹謗佛法。
《法喜志》卷三 《卍新續藏》第88冊 No. 1649 《名公法喜志》
《法喜志》卷四
冰蓮道人 夏樹芳 輯
寤斗居士 馮 定 閱
胡康侯
胡安國，字康侯，崇安人，紹聖（1094-1098）年間進士。歷任官職至紛事中。謝良佐曾稱讚他像大冬天嚴寒的雪，百草枯萎而松柏獨自挺拔。
【English Translation】 English version False speech. Initially served in the remonstrance and advisory departments, discussing matters with unwavering integrity, causing powerful and wealthy individuals to restrain themselves. People called him 'Tiger of the Court'. He was loyal, filial, and upright, never appearing lazy at home. He once said, 'I wish to become a complete person of the Yuanyou (1086-1094) era, so that I may see Sima Guang in the afterlife.' The master once said to his disciple Yongqing, 'Buddhism declined in the Liang Dynasty (502-557). People are all attached to forms and appearances. Emperor Wu of Liang, as a ruler, did not know how to govern the people, leading to chaos in the realm. Is this the original intention of the Buddha? Bodhidharma came from the West, his teaching is not attached to forms and appearances. People with superior faculties are intelligent and enlightened, and mostly like his teaching, so his teaching spread. My banishment to the South, although I have worked hard on the essentials of Confucianism, it cannot be said that this matter has not helped. Is there anything in the world greater than life and death? And this matter alone can make people single-minded, understanding that there is a place to settle life and death, then one can take wealth, poverty, misfortune, and happiness lightly.' He also once took the Shurangama Sutra and showed it to Yongqing, saying, 'The Bodhisattva Avalokiteśvara (Guanyin Dashi 觀音大士), through the cultivation of hearing, achieves the nature of hearing, the six senses dissolve and return to the source, the same as hearing sounds. It can enable sentient beings to be unharmed when facing being killed, the weapons are like cutting water, and like blowing light, the nature is unwavering. It probably means that cutting water and blowing light, and the nature of water and fire will not waver. Just like encountering harm and my nature is still and unmoving. This is the power of fearlessness of Avalokiteśvara.' He also said, 'The nature of sound is perfectly dissolved, listening turns inward, away from all dust and delusion, it can enable sentient beings to be free from the restraints of imprisonment and shackles.' It means that if a person obtains the power of fearlessness, then shackles cannot cause harm. Therefore, the patriarch said when he was executed, 'Facing the bright blade with my head, it is like cutting the spring breeze.' He also called Yongqing and instructed him, 'My friend can enlighten people with this principle, so that future generations will not slander the Buddha Dharma.'
Records of Dharma Joy, Volume 3 Supplement to the Wan (卍) Tripitaka, Volume 88, No. 1649, Records of Dharma Joy by Famous Officials
Records of Dharma Joy, Volume 4
Ice Lotus Taoist Xia Shufang Compiled
Recluse Wudou Feng Ding Reviewed
Hu Kanghou
Hu Anguo, styled Kanghou, was a native of Chong'an. He became a Jinshi (進士) during the Shaosheng (1094-1098) era. He successively held official positions up to Fenshizhong. Xie Liangzuo once praised him as being like the severe snow of deep winter, where all plants wither and die, but the pine and cypress stand alone.
。所著有春秋傳。卒謚文定。公久依上封。秀禪師得言外之旨。崇寧中過藥山。有禪人舉南泉斬貓話問公。公答偈曰。手握乾坤殺活機。縱橫施設在臨時。玉堂兔馬非龍象。大用堂堂總不知。又寄上封詩曰。祝融峰是杜城天。萬古江山在目前。須信死心元不死。夜來秋月又同圓。
周濂溪
周敦頤。字茂叔。春陵人。因游廬山樂其幽勝。遂築室焉。時佛印寓鸞溪。公謁之。相與講道。問曰。天命之謂性。率性之謂道。禪門何謂無心是道。師曰。疑則別參。公曰。參則不無。畢竟以何為道。師曰。滿目青山一任看。公有省。一日忽見牕前草生。乃曰與自家意思一般。以偈呈師曰。昔本不迷今不悟。心融境會豁幽潛。草深牕外松當道。盡日令人看不厭。遂請師作青松社主以媲白蓮故事。茂叔太極圖。其源從陳摶來。摶師麻衣。今正易心法。是麻衣涯公之傳。東林總公廣之也。總公門公門人弘益有書曰。性理之學實起于東林涯總二師。總以授周子。故劉后村詩云。濂溪學得自高僧。虞伯生亦曰。宋儒惟濂溪康節二公。于佛書早有所得。
秦淮海
秦觀。字少游一字太虛。少豪雋。強志盛氣。好大而見奇。元祐初以薦起。累遷國史編修官。坐蘇軾黨謫監青田酒稅。嘗寓僧寺中有詩云。市區收罷魚豚稅
【現代漢語翻譯】 現代漢語譯本：他著有《春秋傳》。去世后謚號為文定。周公長期依附上封。秀禪師領悟了言語之外的真諦。崇寧年間（1102-1106）經過藥山。有禪人引用南泉斬貓的故事來問周公。周公回答偈語說：『手中掌握著乾坤的生殺大權，縱橫施展都在於臨時的決斷。玉堂中的兔和馬並非龍和象，大用堂堂正正卻總是不知。』又寄給上封的詩說：『祝融峰就是杜城的青天，萬古江山就在眼前。必須相信死心原本是不死的，昨夜的秋月又同樣圓滿。』
周濂溪
周敦頤，字茂叔，春陵人。因為遊覽廬山喜愛那裡的幽靜秀美，於是就在那裡建造房屋。當時佛印住在鸞溪，周公去拜訪他，互相講論佛道。周公問道：『天命叫做性，順著性叫做道，禪門為什麼說無心是道？』佛印禪師說：『如果疑惑就另外參究。』周公說：『參究就不是沒有，到底以什麼為道呢？』佛印禪師說：『滿眼青山任你觀看。』周公有所領悟。一天忽然看見窗前的草生長出來，於是說『與我自己的意思一般』。用偈語呈給佛印禪師說：『過去本來沒有迷惑現在也不覺悟，心與境融合領會豁然開朗。草深窗外松樹當道，整天讓人看不厭倦。』於是請求佛印禪師做青松社主來媲美白蓮的故事。茂叔的太極圖，它的源頭是從陳摶（道教學者）那裡來的。陳摶的老師是麻衣，現在正易心法，是麻衣涯公的傳授。東林總公發揚了它。總公的門人弘益有書說：『性理之學實際上起源於東林涯總二師。總公把它傳授給周子。』所以劉后村的詩說：『濂溪的學問是從高僧那裡學來的。』虞伯生也說：『宋朝的儒生只有濂溪、康節二公，對於佛書很早就有心得。』
秦淮海
秦觀，字少游，一字太虛，年少時豪邁俊逸，有強烈的志向和氣概，喜歡宏大而奇異的事物。元祐初年（1086）因為被推薦而起用，多次陞遷到國史編修官。因為是蘇軾的同黨而被貶謫去監管青田的酒稅。曾經住在僧寺中，有詩說：『市區停止徵收魚和豬的稅』
【English Translation】 English version: He authored the 'Spring and Autumn Annals Commentary'. Upon his death, he was granted the posthumous title of Wending. Duke Zhou long relied on Shangfeng. Zen Master Xiu grasped the meaning beyond words. During the Chongning era (1102-1106), he passed by Yaoshan. A Zen practitioner cited the story of Nanquan cutting the cat to ask Duke Zhou. Duke Zhou responded with a gatha: 'In hand, I grasp the power of the universe over life and death, deploying it freely as the moment dictates. The rabbit and horse in the Jade Hall are not dragons or elephants; the grand function is ever-present, yet always unknown.' He also sent a poem to Shangfeng, saying: 'Mount Zhurong is the sky of Du City; the myriad ages of rivers and mountains are before my eyes. You must believe that the dead heart is originally not dead; last night's autumn moon was again equally round.'
Zhou Lianxi
Zhou Dunyi, courtesy name Maoshu, was a native of Chunling. Because he enjoyed the serenity and beauty of Mount Lu, he built a house there. At that time, Fo Yin resided in Luanxi. Duke Zhou visited him and they discussed the Dao together. Duke Zhou asked: 'What Heaven ordains is called nature; following nature is called the Dao. Why does the Zen school say that no-mind is the Dao?' Zen Master Fo Yin said: 'If you doubt, then seek further.' Duke Zhou said: 'If I seek, it is not nothing. What, after all, is the Dao?' Zen Master Fo Yin said: 'A landscape of green mountains, let your eyes roam freely.' Duke Zhou had an awakening. One day, he suddenly saw grass growing in front of the window and said, 'It is the same as my own intention.' He presented a gatha to Zen Master Fo Yin, saying: 'In the past, I was not confused, and now I am not enlightened; when the mind merges with the environment, it opens up the hidden and profound. The grass is deep outside the window, and the pine tree blocks the path; all day long, it makes people never tire of looking.' He then requested Zen Master Fo Yin to be the head of the Green Pine Society to rival the story of the White Lotus Society. Maoshu's Taijitu (Diagram of the Supreme Ultimate) originated from Chen Tuan (Taoist scholar). Chen Tuan's teacher was Ma Yi, and the current Zheng Yi Xin Fa (Correct and Easy Mind Method) is a transmission from Ma Yi Ya Gong. Donglin Zong Gong propagated it. Hongyi, a disciple of Zong Gong, has a book saying: 'The study of nature and principle actually originated from the two masters of Donglin Ya and Zong. Zong Gong transmitted it to Zhou Zi.' Therefore, Liu Houchun's poem says: 'Lianxi's learning was learned from a high monk.' Yu Bosheng also said: 'Among the Confucian scholars of the Song Dynasty, only Duke Lianxi and Duke Kangjie had early insights into Buddhist books.'
Qin Huaihai
Qin Guan, courtesy name Shaoyou, also known as Taixu, was heroic and outstanding in his youth, with strong aspirations and spirit, and a fondness for grand and unusual things. In the early years of the Yuanyou era (1086), he was promoted based on recommendation and successively promoted to the position of National History Compiler. He was demoted to supervise the wine tax in Qingtian because he was a member of Su Shi's faction. He once resided in a monastery and had a poem saying: 'The city district has stopped collecting taxes on fish and pork.'
。來與彌陀共一龕。忌者執詩以劾。復以謁告寫佛書為罪。削秩從郴州。已徙橫州雷州藤州。徽宗朝自藤州召還。出遊華光寺。為客道夢中長短句。索水欲飲。水至笑視之而卒。夢中之作。有飛雲當面化龍蛇。夭矯轉空碧。醉臥古藤陰下。了不知南北。則公之去來。可謂逍遙無礙矣。曾作五百羅漢記。歷落如畫。有法寶長老贊曰。欲老不老。八反九倒。昔是西庵。今為法寶。又建隆和尚銘曰。大因緣。十八年。結跏坐。帶力眠。汝鼻孔。未撩天。呼我作。無事禪。其他禪語一一勝妙。
李伯時
李公麟。字伯時。舒州人。元祐進士。博雅能詩。多識奇字。工於畫馬。不減韓幹。秀和尚呵之曰。汝士大夫以畫名。矧又畫馬。期人夸以得妙。妙入馬腹中亦足懼。伯時由是絕筆。秀勸畫觀音像以贖過。黃魯直愛作艷辭。人爭傳之。秀呵曰。翰墨之妙甘施此乎。魯直笑曰。又當置我于馬腹中耶。秀曰汝以艷語動天下人。淫心不止。馬腹正恐墮泥犁耳。魯直從是絕不作艷辭。
黃魯直
黃庭堅。字魯直。號山谷。蘇子膽見其詩文。嘆其獨立萬物之表。舉進士為著作郎。紹聖間。為章惇蔡京所嫉。謫涪州別駕。嘗參黃龍死心新禪師。有省。在黔時。止酒絕欲。讀大藏經三年。嘗曰。利衰譭譽。稱機若樂。
【現代漢語翻譯】 現代漢語譯本： 他希望能與阿彌陀佛同在一個佛龕。有人因他寫的詩歌彈劾他，又以他請假抄寫佛經為罪名，被削去官職，貶到郴州。後來又被遷到橫州、雷州、藤州。徽宗年間（1101-1125）從藤州被召回。一次出遊華光寺，為客人講述夢中寫下的長短句，要水喝，水送到后笑著看著水去世了。夢中之作有『飛雲當面化龍蛇，夭矯轉空碧。醉臥古藤陰下，了不知南北。』可見他的離去和到來，可謂逍遙自在，毫無阻礙。曾作《五百羅漢記》，筆法灑脫如畫。有法寶長老讚揚他說：『欲老不老，八反九倒，昔是西庵，今為法寶。』又有建隆和尚的銘文說：『大因緣，十八年，結跏坐，帶力眠，汝鼻孔，未撩天，呼我作，無事禪。』其他的禪語也句句精妙。 李伯時 李公麟（1049-1106），字伯時，舒州人。元祐年間（1086-1094）進士。博學多才，能寫詩，認識很多奇特的文字，擅長畫馬，不亞於韓幹。秀和尚呵斥他說：『你作為士大夫卻以畫出名，何況又畫馬，期望別人誇讚你畫得精妙。精妙進入馬的腹中也足夠讓人害怕。』伯時因此不再作畫。秀勸他畫觀音像來贖罪。黃魯直（黃庭堅）喜歡寫艷麗的辭藻，人們爭相傳抄。秀呵斥他說：『翰墨的精妙難道可以施用於此嗎？』魯直笑著說：『又要將我置於馬腹中嗎？』秀說：『你用艷麗的言語打動天下人，淫心不止，馬腹恐怕正是要墮入地獄的地方。』魯直從此不再寫艷麗的辭藻。 黃魯直 黃庭堅（1045-1105），字魯直，號山谷。蘇軾見到他的詩文，讚歎他獨立於萬物之外。考中進士，擔任著作郎。紹聖年間（1094-1098），被章惇、蔡京所嫉恨，貶為涪州別駕。曾參拜黃龍死心新禪師，有所領悟。在黔州時，戒酒絕欲，讀《大藏經》三年。曾說：『利衰譭譽，稱機若樂。』
【English Translation】 English version: He wished to share a niche with Amitabha (Buddha of Infinite Light). Someone impeached him for his poems and accused him of writing Buddhist scriptures during his leave. He was stripped of his rank and demoted to Chenzhou. Later, he was transferred to Hengzhou, Leizhou, and Tengzhou. During the reign of Emperor Huizong (1101-1125) of the Song Dynasty, he was recalled from Tengzhou. Once, while visiting Huaguang Temple, he recounted the short and long verses he had written in a dream to the guests, and asked for water. When the water arrived, he smiled at it and passed away. Among his dream compositions were: 'Flying clouds transform into dragons and snakes before my face, writhing and turning in the azure sky. Drunk, I lie beneath the ancient wisteria, completely unaware of north and south.' His departure and arrival can be described as carefree and unhindered. He once wrote 'A Record of Five Hundred Arhats,' with a free and vivid style like a painting. Elder Fabao praised him, saying: 'Desiring to be old but not old, eight falls and nine rises, formerly the West Hermitage, now Fabao.' Furthermore, the inscription by Jianlong Monk says: 'Great cause and condition, eighteen years, sitting in lotus position, sleeping with strength, your nostrils, not yet touching the sky, calling me, a Zen of no affairs.' His other Zen sayings are all exquisitely wonderful. Li Boshi Li Gonglin (1049-1106), styled Boshi, was a native of Shuzhou. He was a Jinshi (successful candidate in the highest imperial examinations) during the Yuanyou period (1086-1094). He was erudite, capable of writing poetry, and knowledgeable of many rare characters. He excelled at painting horses, no less than Han Gan. The monk Xiu scolded him, saying: 'You, a scholar-official, are famous for painting, and moreover, you paint horses, hoping people will praise your skill. The skill entering the horse's belly is also frightening enough.' Boshi therefore stopped painting. Xiu advised him to paint images of Guanyin (Bodhisattva of Compassion) to atone for his sins. Huang Luzhi (Huang Tingjian) loved to write amorous lyrics, and people eagerly copied them. Xiu scolded him, saying: 'Can the wonders of calligraphy and painting be applied to this?' Luzhi laughed and said: 'Are you going to put me in the horse's belly again?' Xiu said: 'You move the people of the world with amorous words, and your lustful heart does not stop. The horse's belly is precisely the place where you will fall into hell.' From then on, Luzhi never wrote amorous lyrics again. Huang Luzhi Huang Tingjian (1045-1105), styled Luzhi, also known as Shangu. Su Shi, upon seeing his poems and essays, praised him for standing independently beyond all things. He passed the Jinshi examination and served as a Compiler. During the Shaosheng period (1094-1098), he was envied by Zhang Dun and Cai Jing, and was demoted to Biejia (Assistant Prefect) of Fuzhou. He once visited the Zen master Xin of Huanglong Death Heart and had an awakening. While in Qianzhou, he abstained from alcohol and desire, and read the Tripitaka (Buddhist canon) for three years. He once said: 'Gain and loss, praise and blame, are like music when they suit the occasion.'
此八風於四威儀中未嘗相離。雖古之元聖大智。有立於八風之外者乎。公有發願文曰。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。不復飲酒。愿從今日盡未來世。不復食肉。愿我以此盡未來際。根塵清凈。具足十忍。不由他教。入一切智。隨順如來。于無盡眾生中現作佛事。稽首如空。等一痛切。嘗答胡逸老書云。君遂歸心於禪悅。何慰如之。可試看楞嚴圓覺二經反觀自己。是何道理。既為大丈夫。須辦大丈夫事耳。又與周才翁云。思公窮悴。守道不渝。蓋古人所難也。然已知求道于生死之際。則世累目輕。但未直下撥塵見己耳。投子聰禪師。海會演禪師。道行高重。皆可親近。若從文章之士。學妄言綺語。只增無明種子也。
吳德夫
吳恂。字德夫。官至秘書。參晦堂禪師。師曰。平生學解記憶多聞即不問。卻問父母未生已前時道將一句來。公擬議。堂以拂子擊之。即領深旨。呈以偈曰。咄這多知俗漢咬盡古今公案。忽于狼藉堆頭。拾得𧏙螂糞彈。明明不直分文。萬兩黃金不換。等閑拈出示人。止為走盤難看。
江民表
江公望。字民表。睦州人。徽宗朝左司諫。時陳祐論曾布罷去。公望入對曰。陛下臨御以來。易三言官。
【現代漢語翻譯】 現代漢語譯本：這八風（利、衰、毀、譽、稱、譏、苦、樂）在行、住、坐、臥四威儀中從未分離。即使是古代的元聖大智之人，有能夠超脫于這八風之外的嗎？吳德夫曾有發願文說：『我從過去以來，因為愚癡而生愛慾，飲酒食肉，增長愛渴，進入邪見之林，不得解脫。現在對著佛發下大誓願，愿從今日直到未來世，不再飲酒。愿從今日直到未來世，不再食肉。愿我以此直到未來際，根塵清凈，具足十忍，不需他人教導，進入一切智，隨順如來，于無盡眾生中示現佛事。稽首如空，等同於切膚之痛。』他曾回覆胡逸老的信說：『您最終歸心於禪悅，有什麼能比這更令人欣慰的呢？可以試著看看《楞嚴經》、《圓覺經》，反觀自己，是何道理。既然身為大丈夫，就必須做大丈夫的事。』又對周才翁說：『思公窮困潦倒，卻能堅守道義不變，這實在是古人也難以做到的。然而他已經知道在生死之際求道，那麼世俗的拖累在他眼中就會顯得輕微，只是還沒有直接撥開塵埃見到自己的本性罷了。』投子聰禪師、海會演禪師，他們的道行高深，都可以親近。如果向文章之士學習虛妄的言語，只會增加無明的種子啊。 吳德夫 吳恂，字德夫，官至秘書。他參拜晦堂禪師。晦堂禪師說：『平生所學的知識、記憶和多聞暫且不問，現在問你父母未生你之前，說一句來。』吳德夫猶豫不決。晦堂禪師用拂子擊打他，吳德夫立刻領悟了其中的深刻含義，並呈上一首偈語說：『咄，這多知的俗漢，咬盡了古今的公案。忽然在狼藉的堆頭，拾得𧏙螂糞彈。明明不值一分錢，萬兩黃金也不換。隨便拿出來給人看，只是因為走盤太難看。』 江民表 江公望，字民表，睦州人。在徽宗朝（1100-1125）擔任左司諫。當時陳祐議論曾布被罷免一事，江公望入宮進諫說：『陛下臨御以來，更換了三位言官。』
【English Translation】 English version: These eight winds (gain, loss, disgrace, fame, praise, ridicule, sorrow, and joy) are never separate from the four dignities of walking, standing, sitting, and lying down. Even the great sages and wise men of ancient times, are there any who can stand outside these eight winds? Wu Defu once had a vow that said: 'From the past, because of ignorance, I have had desires, drinking wine and eating meat, increasing thirst for love, entering the forest of wrong views, and unable to be liberated. Now I make a great vow before the Buddha, wishing from today until the future, never to drink wine again. Wishing from today until the future, never to eat meat again. Wishing that with this, until the end of time, my roots and dusts will be pure, possessing the ten patiences, without the need for others to teach, entering all wisdom, following the Thus Come One (Tathagata), manifesting Buddha-deeds among endless sentient beings. Bowing my head as empty as the sky, equal to the pain of the skin.' He once replied to Hu Yilao's letter saying: 'You have finally returned your heart to the joy of Chan (Zen), what could be more gratifying than this? You can try to look at the Surangama Sutra and the Perfect Enlightenment Sutra, reflect on yourself, what is the principle. Since you are a great man, you must do the things of a great man.' He also said to Zhou Caiweng: 'Si Gong is poor and destitute, but he can adhere to the Dao (the Way) without change, which is really difficult for the ancients to do. However, he already knows to seek the Dao in the midst of life and death, then the worldly burdens will seem light in his eyes, but he has not yet directly cleared away the dust and seen his own nature.' Chan Master Touzi Cong, Chan Master Haihui Yan, their Dao practice is profound, and they can all be approached. If you learn false words from men of letters, you will only increase the seeds of ignorance. Wu Defu Wu Xun, styled Defu, served as a secretary. He visited Chan Master Huitang. Chan Master Huitang said: 'I will not ask about the knowledge, memory, and extensive learning you have acquired in your life. Now I ask you, before your parents gave birth to you, say a word.' Wu Defu hesitated. Chan Master Huitang struck him with a whisk. Wu Defu immediately understood the profound meaning and presented a verse saying: 'Bah, this knowledgeable layman has chewed up 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 take it out to show people, just because the walking plate is too ugly.' Jiang Minbiao Jiang Gongwang, styled Minbiao, was from Muzhou. During the reign of Emperor Huizong (1100-1125) of the Song Dynasty, he served as a Left Advisory Official. At that time, Chen You discussed the dismissal of Zeng Bu, and Jiang Gongwang entered the palace to advise, saying: 'Since Your Majesty ascended the throne, you have replaced three advisory officials.'
逐十諫臣。非天下所願望也。夫諫臣養之不可不素用之不可不審。聽之不可不察。去之不可不慎。時以為名言。后疏劾蔡京坐貶。士論惜之。家居蔬食清修。一無愛染。嘗著菩提文。唸佛方便文以勸道俗。又嘗書於家塾曰。利根之人。唸唸不生心心無所。六根杳寂。諸識銷落。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。即使營辦家事。種種作務。亦自不相妨礙。若能都攝六根。凈念相繼。不過旬日。便成三昧。是故上根大器。一念直超。平展之流。善觀方便。
陳忠肅
陳瓘。字瑩中。南劍人。少年登上第。性閑雅。與物無競。見人之短未嘗面折。但微示意警之而已。嘗為右司諫。極論蔡京蔡卞。連謫通臺楚三州。立朝骨鯁。有古人風烈。卒謚忠肅。自號了翁。公初尚雜華。頗有所詣。及會明智法師。叩天臺宗旨。明智示以止觀上根。不思議境。以性奪修。成無作行。忽有契悟其謫居海上。未嘗有不滿意。惟克念西歸。會作延慶寺凈土院記。又嘗謁靈源清公。執聞見以求解會。清公曰。執解為宗。何日偶諧。公乃開悟。寄師偈曰。書堂兀兀萬幾休。日暖風柔草木幽。誰識二千年底事。如今只在眼睛頭。
李漢老
李邴。字漢老。濟州任城人。崇寧中官翰林學士。
【現代漢語翻譯】 現代漢語譯本： 進諫的臣子如果太多，也不是天下百姓所希望的。對於進諫的臣子，供養他們不可不平時就瞭解，任用他們不可不審慎，聽取他們的意見不可不考察，罷免他們不可不謹慎。當時人們認為這是名言。後來因為彈劾蔡京而被貶官，士人們都為他惋惜。他居家時吃素食，生活清苦，沒有任何貪戀。曾經寫了《菩提文》、《唸佛方便文》來勸導僧人和俗人。又曾經寫在家塾中說：『對於根器深厚的人，唸唸不生心，心心無所住，六根（眼、耳、鼻、舌、身、意）寂靜，各種意識消散脫落，一切法都完全是真理，任何法門都超越了對待。瞬間就能成就真如實觀。對於初學的人，一心專注于唸誦如來，即使是經營家事，各種勞作，也不會互相妨礙。如果能夠完全收攝六根，用清凈的念頭相續不斷，不超過十天，就能成就三昧（佛教中的一種定境）。所以上等根器的人，一念之間就能直接超越，資質平庸的人，要善於運用方便之法。』 陳忠肅（謚號) 陳瓘（人名），字瑩中（字），南劍（地名）人。少年時就考中了進士。性格閒適文雅，與世無爭。看到別人的缺點，從來不當面指責，只是稍微示意提醒而已。曾經擔任右司諫（官名），極力議論蔡京（人名）、蔡卞（人名），接連被貶到通州、臺州、楚州三地。在朝廷上剛正不阿，有古人的風範。去世后被謚為忠肅（謚號）。自號了翁（號）。陳瓘最初崇尚雜華宗（佛教宗派），頗有心得。等到拜會明智法師（法師名），請教天臺宗（佛教宗派）的宗旨，明智法師用止觀（佛教修行方法）的上根不思議境（佛教境界）來開示他，以本性來轉化修行，成就無作行（佛教修行），忽然有所領悟。他被貶謫到海上，從來沒有不滿意的時候，只是想著迴歸西方凈土。曾經寫了《延慶寺凈土院記》。又曾經拜見靈源清公（法師名），執著于聞見來求解悟。靈源清公說：『執著于理解作為宗旨，什麼時候才能偶然契合？』陳瓘於是開悟。寄給靈源清公偈語說：『書房裡靜靜地休息，萬事都已放下，陽光溫暖，微風柔和，草木幽靜。誰能知道二千年前的事情，如今就在眼前。』 李漢老（稱謂) 李邴（人名），字漢老（字），濟州任城（地名）人。崇寧（宋徽宗年號，1102-1106年）年間擔任翰林學士（官名）。
【English Translation】 English version: Having too many remonstrating ministers is not what the people of the world desire. For remonstrating ministers, nurturing them requires understanding them from ordinary times, employing them requires prudence, listening to their opinions requires examination, and dismissing them requires caution. At the time, people considered this a famous saying. Later, he was demoted for impeaching Cai Jing (name), and scholars regretted it for him. When he lived at home, he ate vegetarian food and lived a simple life, without any attachments. He once wrote 'Bodhi Essay' and 'Convenient Methods for Reciting Buddha' to encourage monks and laypeople. He also wrote in his family school: 'For those with deep roots, thought after thought does not arise, and the mind dwells nowhere. The six senses (eyes, ears, nose, tongue, body, and mind) are silent, and all consciousnesses dissolve and fall away. All dharmas are completely true, and every path transcends duality. In an instant, one can achieve the true Suchness observation. For beginners, focusing the mind on reciting the name of the Tathagata (another name for Buddha), even when managing family affairs and various tasks, will not hinder each other. If one can completely gather the six senses and maintain a continuous stream of pure thoughts, it will take no more than ten days to achieve samadhi (a state of meditative consciousness in Buddhism). Therefore, those with superior faculties can transcend directly in a single thought, while those with ordinary abilities should skillfully use expedient methods.' Chen Zhongsu (posthumous title) Chen Guan (name), with the courtesy name Yingzhong (courtesy name), was from Nan Jian (place name). He passed the imperial examination at a young age. He was of a leisurely and elegant nature, and did not compete with others. He never directly pointed out the shortcomings of others, but only subtly hinted at them. He once served as Right Remonstrating Official (official title) and strongly criticized Cai Jing (name) and Cai Bian (name), and was successively demoted to Tongzhou, Taizhou, and Chuzhou. He was upright in the court and had the demeanor of the ancients. He was posthumously honored as Zhongsu (posthumous title). He styled himself Liaoweng (style name). Chen Guan initially admired the Avatamsaka school (Buddhist school) and had some understanding. When he met Master Mingzhi (master's name), he asked about the tenets of the Tiantai school (Buddhist school). Master Mingzhi enlightened him with the inconceivable realm (Buddhist realm) of the superior faculties of cessation and contemplation (Buddhist practice), using nature to transform practice and achieve non-action (Buddhist practice). Suddenly, he had some understanding. He was demoted to the sea, but he was never dissatisfied, only thinking about returning to the Western Pure Land. He once wrote 'Record of the Pure Land Courtyard of Yanqing Temple'. He also visited Master Lingyuan Qinggong (master's name), clinging to what he had heard and seen to seek understanding. Master Lingyuan Qinggong said, 'Clinging to understanding as the principle, when will you accidentally coincide?' Chen Guan then became enlightened. He sent a verse to Master Lingyuan Qinggong, saying, 'In the study, I rest quietly, all affairs are put down, the sun is warm, the breeze is gentle, and the grass and trees are quiet. Who knows the events of two thousand years ago are now right before my eyes?' Li Hanlao (honorific title) Li Bing (name), with the courtesy name Hanlao (courtesy name), was from Rencheng, Jizhou (place name). During the Chongning (reign title of Emperor Huizong of Song Dynasty, 1102-1106) period, he served as a Hanlin Academician (official title).
后拜參知政事。謚文敏。有草堂集一百卷。公浮游塵外。心醉祖。道有年。聞大慧示眾語曰。庭前柏樹子。今日重新舉。打破趙州關。特地尋言語。敢問既是打破趙州關。為甚麼卻特地尋言語。后以書咨決曰。近扣籌室。伏蒙激發。忽有省入。顧惟根識暗鈍。平生學解盡落情見。一取一舍。如衣壞絮行草棘中。適自纏擾。今一笑頓釋所疑。欣幸可量又書曰。比蒙誨答備悉深旨。邴自驗者三。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。非大宗匠委曲垂慈。何以致此。
韓子蒼
韓駒。字子蒼。政和中進士。從學于蘇轍。評其詩似儲光義。蓋江西詩派之一也。嘗問道于草堂清禪師云。近聞傳燈。頗合於心。但世緣未易消釋。須有切要明心處。毋吝指教。清答云。欲究此事。善惡二途皆勿萌於心。能障人皆智眼。文字亦不必多看。塞自悟之門。子蒼得旨乃述意云。鐘䁀山林無二致。閑中意趣靜中身。都將聞見歸空照。養性存心不問人。
呂居仁
呂本中。字居仁。宣和中為樞密院編修官。兼侍講。卒謚文清。居仁性清約。以耽禪而病。臞臞不勝衣。作江西傳衣詩派圖。推山谷為詩祖。列陳無己等二十五人為法嗣。嘗致書問大慧禪要。
【現代漢語翻譯】 現代漢語譯本 后拜為參知政事（相當於副宰相）。謚號文敏。著有《草堂集》一百卷。韓駒超脫於世俗之外，潛心於佛法多年。聽聞大慧禪師開示時說：『庭前柏樹子』（意指對禪宗公案的獨特見解），今日重新提起。打破趙州關（意指突破禪宗的難關），特意尋找言語（意指試圖用語言來表達禪宗的真諦）。敢問既然是打破了趙州關，為什麼卻還要特意尋找言語？』 後來他寫信請教大慧禪師，信中說：『最近拜訪籌室（大慧禪師的住所），有幸得到您的啓發，忽然有所領悟。但考慮到我根基和見識都比較遲鈍，平生所學的理解都落入了情感和見解之中，一取一舍，就像穿著破爛的衣服行走在長滿荊棘的草叢中，只會讓自己更加困擾。現在一笑之間，所有的疑惑都頓然消解，心中的欣喜難以言表。』 又在信中說：『之前蒙受您的教誨和解答，完全明白了其中的深刻含義。我自己驗證了三件事：一是無論順境還是逆境，都能隨緣應對，不留在心中。二是宿世的習氣雖然濃厚，但不加以排斥，自然就會變得輕微。三是以前對古人的公案感到茫然，現在時常能夠有所領悟。如果不是大宗匠您委婉地慈悲教導，怎麼能達到這樣的境界呢？』
韓子蒼
韓駒，字子蒼。政和年間（1111-1118）考中進士。跟隨蘇轍學習。蘇轍評價他的詩歌像儲光羲。韓駒是江西詩派的詩人之一。他曾經向草堂清禪師請教佛法，說：『最近聽聞傳燈（意指禪宗的傳承），頗合我的心意。但是世俗的緣分難以消解，必須要有切實明心見性的方法，請您不要吝嗇指教。』 清禪師回答說：『想要探究這件事，善惡兩種念頭都不要在心中萌生。能夠障礙人的都是智慧之眼，文字也不必多看，這樣會堵塞自我領悟的門徑。』 韓駒領悟了其中的旨意，於是表達了自己的心意：『鐘鳴山林沒有什麼不同，閒適的心情和安靜的身軀融為一體。都將所見所聞歸於空性的觀照，養性存心不問世事。』
呂居仁
呂本中，字居仁。宣和年間（1119-1125）擔任樞密院編修官，兼任侍講。去世后謚號文清。呂居仁性格清廉節儉，因為沉迷於禪定而生病，瘦弱得難以支撐衣服。他創作了《江西傳衣詩派圖》，推舉黃庭堅為詩祖，列舉陳師道等二十五人為法嗣。曾經寫信向大慧禪師請教禪宗的要義。
【English Translation】 English version Later, he was appointed as a Privy Council Associate (equivalent to a deputy prime minister). He was posthumously granted the title Wenmin. He authored 'Collected Works of Caotang' in one hundred volumes. Han Ju wandered beyond the mundane world, immersing himself in the teachings of the patriarchs for many years. Upon hearing Great Wisdom (Dahui) Chan Master's assembly discourse, which stated: 'The cypress tree in the courtyard' (referring to a unique insight into Chan koans), 'is brought up again today. Breaking through the Zhaozhou Barrier' (referring to overcoming Chan obstacles), 'deliberately seeking words' (referring to attempting to express the essence of Chan through language). 'May I ask, since one has broken through the Zhaozhou Barrier, why deliberately seek words?' Later, he consulted Great Wisdom (Dahui) Chan Master in writing, stating: 'Recently, I visited the Counting Room (Dahui Chan Master's residence), and was fortunate to receive your inspiration, suddenly gaining some understanding. However, considering my dull roots and knowledge, my lifelong understanding has fallen into emotions and opinions. Taking one thing and discarding another is like walking through thorny bushes in tattered clothes, only causing more entanglement. Now, with a smile, all doubts are suddenly resolved, and the joy in my heart is immeasurable.' He further wrote: 'Previously, I received your teachings and answers, fully understanding the profound meaning within. I have verified three things myself: first, whether in favorable or unfavorable circumstances, I can respond according to conditions without dwelling on them in my mind. Second, although the habits of past lives are strong, by not repelling them, they naturally become lighter. Third, I used to be confused about the koans of the ancients, but now I often have some understanding. If it were not for your compassionate and detailed guidance as a great master, how could I have achieved this?'
Han Zicang
Han Ju, styled Zicang, passed the imperial examination in the Zhenghe period (1111-1118). He studied under Su Zhe, who praised his poetry as resembling that of Chu Guangxi. Han Ju was one of the poets of the Jiangxi School of poetry. He once consulted Caotang Qing Chan Master about Buddhism, saying: 'Recently, I have heard of the Transmission of the Lamp' (referring to the lineage of Chan Buddhism), 'which is quite in line with my heart. However, worldly attachments are difficult to dissolve, and there must be a practical method for seeing one's true nature. Please do not hesitate to instruct me.' Qing Chan Master replied: 'If you want to explore this matter, do not let thoughts of good or evil arise in your mind. What can obstruct people are the eyes of wisdom, and there is no need to read too many texts, as this will block the path to self-realization.' Han Ju understood the meaning within, and then expressed his thoughts: 'The sound of bells in the mountains and forests is no different, and a leisurely mood and a peaceful body are integrated into one. All that is seen and heard is returned to the contemplation of emptiness, cultivating the mind and not asking about worldly affairs.'
Lü Juren
Lü Benzhong, styled Juren, served as a compiler in the Privy Council and concurrently as a lecturer during the Xuanhe period (1119-1125). He was posthumously granted the title Wenqing. Lü Juren was of a pure and frugal character, and became ill due to his immersion in Chan meditation, becoming so thin that he could hardly support his clothes. He created the 'Map of the Jiangxi School of Poetry Transmission,' promoting Huang Tingjian as the ancestor of poetry and listing Chen Shidao and twenty-four others as his successors. He once wrote to Great Wisdom (Dahui) Chan Master to inquire about the essentials of Chan Buddhism.
慧答書曰。千疑萬疑只是一疑。話頭上疑破。則千疑萬疑一時破。若一向問人佛語如何。祖語又如何。諸方老宿語又如何。永劫無悟時也。居仁自是有省。每以前路資糧爲念。嘗有詩云。病知前路資糧少。老覺平生事業非。紹聖丙寅夏六月。趺坐而逝。考其修蘊。定知稛載而去矣。又嘗曰。予病不能蔬食。惟有五味爽口之責。作詩自戒。君不如屈大夫。夕餐但秋菊。又不如顏平原。米盡旦食粥。雖知舌本欠滋味。頗覺和氣充其腹。癡人涴腥膻。杯盤眩紅綠。四方采珍異。亦未極所欲。何如野僧飯。菜羹下脫粟。竹間新筍大如椽。樹頭老耳肥如肉。亦不見蟹躁擾。亦不見牛觳觫。石郎愛惜韭蓱齏。晉侯睥睨熊蹯熟。以此為重輕。與君未為福。
張無盡
張商英。字天覺。號無盡居士。童兒日記萬言趙抃薦之。召赴關。袖草茅憂國書以進。徽宗朝拜相。是夕彗星滅。久旱大雨。御書商霖二字賜之。公初不信佛。后見維摩經信手開視。有云此病非大地。亦不離大地。倏然會心。后漕江西。見兜率悅禪師相與夜話。公曰。比看傳燈尊宿機緣。惟疑德山托缽話。悅曰若疑此話。其餘即是心思意解。何曾至大安樂境界。公憤然就榻屢起。夜將五鼓。不覺踢翻溺器。忽大有省發。即扣悅門謂悅曰。已捉得賊了也。悅曰。
【現代漢語翻譯】 現代漢語譯本： 慧答覆信說：『千般疑惑萬般疑惑，其實只是一種疑惑。如果能在話頭處疑破，那麼千疑萬疑就能一時破除。如果總是問別人佛語如何，祖語又如何，各處老修行的話又如何，那麼永遠也不會有領悟的時候。』居仁自己是有所領悟的，常常以準備前路的資糧爲念，曾經有詩說：『生病才知道前路資糧少，年老才覺得平生事業不對。』紹聖丙寅年（1086年）夏六月，他跏趺坐化而逝。考察他所修持的蘊積，必定知道他是帶著豐厚的積累而去的。他還曾經說：『我生病不能吃素，只有五味能讓我感到爽口，因此作詩自我告誡：你不如屈原，晚上只吃秋菊；又不如顏真卿，米吃完了早上就喝粥。雖然知道舌頭缺少滋味，卻覺得平和之氣充滿腹中。癡人沾染腥膻，杯盤閃耀著紅綠。四處採摘珍奇，也無法滿足慾望。哪裡比得上鄉野僧人的飯菜，用菜羹配著粗米飯。竹林間新筍大如椽，樹上的老木耳肥如肉。既不見螃蟹焦躁不安，也不見牛恐懼顫抖。石郎喜愛韭菜和浮萍做的醃菜，晉侯輕視熊掌的美味。如果用這些來衡量輕重，對你來說並不是福氣。』
張無盡（張商英）
張商英，字天覺，號無盡居士。小時候就能日記萬言，趙抃向朝廷推薦了他。朝廷召他入關，他懷揣著憂國憂民的草稿上書進諫。徽宗朝時被拜為宰相。當晚彗星消失，久旱之後下起了大雨，皇帝御筆親書『商霖』二字賜給他。張商英最初不信佛，後來看到《維摩經》，隨意翻開，看到有話說『此病非大地，亦不離大地』，忽然領會了其中的意思。後來他擔任江西漕運使，見到兜率悅禪師，兩人一起夜談。張商英說：『近來看《傳燈錄》中尊宿的機緣，唯獨疑惑德山托缽的話。』悅禪師說：『如果疑惑這句話，那麼其餘的都是心思意解，何曾到達大安樂的境界？』張商英憤然上床，又屢次起身，到了五更時分，不小心踢翻了尿壺，忽然大有所悟，立刻敲悅禪師的門，對悅禪師說：『我已經捉到賊了！』悅禪師說：『是什麼話？』張商英說：『從今以後，更不敢自欺了。』
【English Translation】 English version: Huì replied in a letter, saying: 'A thousand doubts, ten thousand doubts, are but one doubt. If the doubt is broken at the head of the matter, then a thousand doubts, ten thousand doubts, will be broken at once. If one always asks others about the Buddha's words, the Patriarch's words, and the words of the old practitioners everywhere, then there will never be a time of enlightenment.' Jū Rén himself had some understanding, and often took the preparation of provisions for the road ahead as his concern. He once had a poem saying: 'Sick, I know that the provisions for the road ahead are few; old, I feel that my life's work is wrong.' In the summer of the Bǐngyín year of Shàoshèng (1086), he passed away in the lotus position. Examining his accumulated cultivation, it is certain that he left with abundant accumulation. He also once said: 'I am sick and cannot eat vegetarian food, only the five flavors can make me feel refreshed, so I write a poem to warn myself: You are not as good as Qū Yuán, who only eats autumn chrysanthemums for dinner; nor are you as good as Yán Zhēnqīng, who drinks porridge in the morning when the rice is finished. Although I know that my tongue lacks flavor, I feel that peaceful energy fills my belly. Foolish people indulge in meat and fish, and the cups and plates shine with red and green. Picking rare and exotic things everywhere cannot satisfy their desires. How can it compare to the meals of a rustic monk, with vegetable soup and coarse rice? The new bamboo shoots in the bamboo forest are as big as rafters, and the old tree ears on the trees are as fat as meat. You don't see the crabs restless and disturbed, nor do you see the cattle trembling in fear. Shí Láng loves pickled vegetables made of chives and duckweed, and Lord Jìn despises the deliciousness of bear paws. If you use these to measure what is important, it is not a blessing for you.'
Zhāng Wújìn (Zhāng Shāngyīng)
Zhāng Shāngyīng, courtesy name Tiānjué, sobriquet Wújìn Jūshì. As a child, he could write ten thousand words a day, and Zhào Biàn recommended him to the court. The court summoned him to enter the pass, and he carried a draft of his concerns for the country and the people to submit his advice. During the reign of Emperor Huīzōng, he was appointed as prime minister. That night, a comet disappeared, and after a long drought, there was heavy rain. The emperor personally wrote the two characters 'Shānglín' and bestowed them upon him. Zhāng Shāngyīng initially did not believe in Buddhism, but later he saw the Vimalakirti Sutra, and casually opened it, seeing the words 'This disease is neither the earth, nor is it apart from the earth,' and suddenly understood the meaning. Later, he served as the transport commissioner of Jiangxi, and met with Chan Master Dōushuài Yuè, and the two talked together at night. Zhāng Shāngyīng said: 'Recently, I have been reading the Transmission of the Lamp and the opportunities of the venerable monks, and I only doubt the words of Déshān carrying his bowl.' Chan Master Yuè said: 'If you doubt these words, then the rest are all thoughts and interpretations, how can you reach the realm of great peace and joy?' Zhāng Shāngyīng angrily went to bed, and repeatedly got up. By the time it was almost dawn, he accidentally kicked over the chamber pot, and suddenly had a great realization. He immediately knocked on Chan Master Yuè's door and said to Chan Master Yuè: 'I have caught the thief!' Chan Master Yuè said: 'What words?' Zhāng Shāngyīng said: 'From now on, I dare not deceive myself anymore.'
贓在何處。公擬議。悅曰都運且寢。翌日公投偈曰。鼓寂鐘沉托缽回。巖頭一拶語如雷。果然只得三年活。莫是遭他授記來。悅於是焚香付囑曰。等閑行處。步步皆如。雖居聲色。寧滯有無一心靡異。萬法非殊。臨機不礙。應物無拘。翻身魔界。轉腳迷途。了無逆順。不犯工夫。未幾悅入滅。公奏謚號真寂。宣和四年十一月黎明。公卒。口占遺表命弟子書之。仍作偈曰。幻質朝章八十一。漚生漚滅誰人識。撞破虛空歸去來。鐵牛入海無訊息。
趙郡王
趙令衿。號超然。太祖五世孫。靖康初論事被謫。高宗召見。令衿奏乞留張浚趙鼎。以言不合罷歸。后襲封安定王。公在南康時。政成事簡。多與禪衲游。公堂間為摩詰丈室。適圓悟禪師奉旨來居甌阜。公欣然就其礦錘。悟不少假。公固請。悟曰。此事要得相應。直須是死一回始得。公默契。因自疏曰。家貧遭劫。誰知盡底不存。空室無人。幾度賊來亦打。悟見。囑令加護。
王以寧
王以寧。湘潭人。由太學任鼎澧帥。靖康初金兵入𡨥。以寧遣兵入援解太原圍。建元中。以宣撫司制置襄鄧。招諭桑仲等來降。以寧嘗過雪峰。問道于真歇禪師曰。予昔訪宏智大師。師令讀起信論。謫官天臺時于鄰僧僧得之。披閱再三。竊有疑焉。是書為大乘人作
【現代漢語翻譯】 現代漢語譯本： 贓物藏在什麼地方？趙郡王（趙令衿的封號）請教道。高峰悅禪師說：『都運使且先休息吧。』第二天，高峰原妙禪師寫了一首偈頌：『鼓聲寂靜，鐘聲沉沒，托缽乞食歸來。巖頭全豁禪師一拶，言語如雷霆。果然只得了三年活命，莫非是遭了他的授記而來。』高峰悅禪師於是焚香，付囑後事說：『等閑行處，步步皆如。雖然身居聲色之中，寧可不滯留于有無之間。一心沒有差異，萬法並非殊異。臨機應變沒有阻礙，應物接物沒有拘束。翻身跳出魔界，轉腳離開迷途。了無逆順之分，不費絲毫工夫。』不久，高峰悅禪師入滅。趙郡王上奏朝廷，賜予謚號『真寂』。宣和四年（1122年）十一月黎明，高峰原妙禪師圓寂。口述遺表，命弟子記錄下來。仍然作偈說：『幻化的身體活了八十一年，像水泡一樣生滅誰人知曉？撞破虛空歸去來兮，鐵牛沉入大海無訊息。』
趙郡王（趙令衿的封號）
趙令衿（人名），號超然。宋太祖趙匡胤的五世孫。靖康年間（1126-1127年）因議論時事被貶謫。宋高宗召見他，趙令衿上奏請求留下張浚和趙鼎，因為言語不合而被罷官回家。後來承襲封號為安定郡王。趙郡王在南康時，政事處理得井井有條，很少有繁瑣事務，經常與禪僧交往。他在廳堂里布置了一個像王維的摩詰丈室一樣的房間。恰逢圓悟克勤禪師奉旨前來居住在甌阜。趙郡王欣然前往，向他請教禪法。圓悟克勤禪師沒有輕易地給予開示。趙郡王堅持請求，圓悟克勤禪師說：『這件事要得到相應的契合，必須是死過一回才行。』趙郡王默默地領會了。因此自己陳述說：『家境貧寒遭遇劫難，誰知徹底地一無所有。空蕩蕩的房間里沒有人，幾次賊來了也白打一場。』圓悟克勤禪師見到后，囑咐他好好守護自己的本心。
王以寧（人名）
王以寧，湘潭人。從太學畢業后擔任鼎澧的統帥。靖康初年（1126年），金兵入侵，王以寧派遣軍隊前去救援，解了太原之圍。建炎年間（1127-1130年），擔任宣撫司制置襄鄧，招降了桑仲等人。王以寧曾經到雪峰山，向真歇清了禪師問道：『我過去拜訪宏智正覺禪師，宏智正覺禪師讓我讀《大乘起信論》。貶官到天臺山時，從鄰居僧人那裡得到了這本書，反覆閱讀，心中有些疑問。這本書是為大乘根器的人所作』
【English Translation】 English version: Where is the stolen property hidden? The Prince of Zhao Commandery (Zhao Lingjin's title) inquired. Yue (Fengyue Miaozhen) said, 'Let the Transport Commissioner rest for now.' The next day, the master presented a verse, saying: 'The drum is silent, the bell is still, returning with the alms bowl. A shout from Yantou is like thunder. Indeed, he only lived for three more years; could it be that he received his prediction from him?' Yue then burned incense and entrusted his affairs, saying: 'In ordinary walks, every step is as it should be. Though dwelling in sound and form, do not linger in existence or non-existence. The one mind is without difference, the myriad dharmas are not distinct. Unobstructed in response to circumstances, unconstrained in dealing with things. Turning around in the realm of demons, turning one's feet away from the path of delusion. There is neither opposition nor compliance, no effort is required.' Not long after, Yue entered nirvana. The Prince memorialized the court, and he was posthumously given the title 'True Stillness'. On the dawn of the eleventh month of the fourth year of Xuanhe (1122 AD), the master passed away. He dictated his last testament and ordered his disciples to write it down. He also composed a verse, saying: 'The illusory body lived for eighty-one years, like bubbles arising and disappearing, who knows? Breaking through the void, returning whence I came, the iron ox enters the sea without a trace.'
The Prince of Zhao Commandery (Zhao Lingjin's title)
Zhao Lingjin (person's name), styled Chaoran, was a fifth-generation descendant of Emperor Taizu (Zhao Kuangyin). During the Jingkang era (1126-1127 AD), he was demoted for discussing state affairs. Emperor Gaozong summoned him, and Zhao Lingjin requested that Zhang Jun and Zhao Ding be retained, but he was dismissed and returned home due to disagreements. Later, he inherited the title of Prince of Anding. When the Prince was in Nankang, his administration was efficient and simple, and he often associated with Chan monks. He arranged a room in his hall like Wang Wei's Vimalakirti's chamber. It happened that Chan Master Yuanwu Keqin came to reside in Oufu by imperial decree. The Prince gladly went to him to seek instruction in Chan. Yuanwu did not easily give him instruction. The Prince insisted, and Yuanwu said, 'This matter requires a corresponding resonance; one must die once to attain it.' The Prince silently understood. Therefore, he described himself, saying: 'My family is poor and has suffered robbery; who knows that nothing remains at the bottom? The empty room is without anyone; several times the thieves came and were also beaten.' When Yuanwu saw this, he instructed him to protect his original mind well.
Wang Yining (person's name)
Wang Yining, a native of Xiangtan, served as the commander of Dingli after graduating from the Imperial Academy. In the early years of Jingkang (1126 AD), when the Jin troops invaded, Wang Yining sent troops to rescue and relieve the siege of Taiyuan. During the Jianyan era (1127-1130 AD), he served as the Pacification Commissioner of Xiangdeng, and recruited Sang Zhong and others to surrender. Wang Yining once visited Xuefeng Mountain and asked Chan Master Zhenxie Qingliao, 'I once visited Master Hongzhi Zhengjue, who instructed me to read the Awakening of Faith in the Mahayana. When I was demoted to Tiantai Mountain, I obtained this book from a neighboring monk, and after reading it repeatedly, I had some doubts. Is this book written for people of the Mahayana root?'
。破有蕩空。一法不留之書也。而末章以繫念彌陀往生凈土為言。其旨何歟歇。曰。實際理地。不受一塵。萬行門中。不捨一法。子欲壞世間相。棄有歸空。然後為道耶。以寧默然。
潘待制
潘良貴。字子賤。金華人。政和間進士。官直龍圖閣。宰相呂頤浩嘗造良貴曰。旦夕當引入兩省。良貴退語人曰。用人自宰相事。何可握手密語。先示私恩。若士大夫受具籠絡。何以立朝。即日乞就外補。父喪。家貧無以葬。高宗賜錢五十萬緡。清風高節。凜然當世。年四十回心祖闈。所至掛缽。隨眾參叩。后依佛燈守珣禪師。久之不契。因訴曰。良貴只欲知死去如何。珣曰。好個封皮且留著使用。而今不了不當。忽被他換卻封皮。卒無整理處。又以南泉斬貓兒話問。珣曰。爾只管理會別人家貓兒。不知走卻自家狗子。公于言下如醉而醒。
徐師川
徐俯。字師川。分寧人。建炎中累官僉書樞密院事。長於詩。所著有東湖集。父禧。元豐中御𡨥死節。謚忠愍。俯嘗侍先龍圖謁法昌禪師。及靈源禪師語論終日。公聞之藐如也。及法昌歸寂在談笑間。公異之。始篤信此道。后丁父憂。即命靈源至孝址說法。源登座問答已。乃曰。諸仁者。只如龍圖。平日讀萬卷書。如水傳器。無有遺余。且道尋常眷在甚麼處
【現代漢語翻譯】 現代漢語譯本：破除有，盪滌空，這是一本主張一法不留的書。但末章卻以繫念阿彌陀佛（Amitābha，梵語，意為無量光或無量壽）往生凈土為宗旨，這其中的含義是什麼呢？回答是：在實際的理地上，不接受任何塵埃；在萬行門中，不捨棄任何一法。您想要破壞世間萬象，捨棄有而歸於空，然後才認為是道嗎？不如保持沉默吧。
潘待制
潘良貴，字子賤，是金華人。政和年間（1111-1118）的進士，官至直龍圖閣。宰相呂頤浩曾經拜訪潘良貴說：『早晚就要把你調入兩省。』潘良貴退下後對人說：『用人是宰相的事，怎麼可以握手密語，先施私恩呢？如果士大夫接受這種籠絡，怎麼能立於朝廷呢？』當天就請求外補。父親去世，家裡貧困無力安葬，高宗（1127-1162）賜錢五十萬緡。他的清風高節，令人凜然於世。四十歲時，他迴心向佛，所到之處都掛著缽，跟隨大眾參禪叩問。後來依止佛燈守珣禪師，很久都沒有契悟。於是訴說道：『良貴只想知道死去會怎麼樣。』守珣說：『好好的封皮且留著使用，現在不了悟，等到被他換了封皮，就沒法整理了。』又用南泉斬貓兒的話來問他。守珣說：『你只管理會別人家的貓兒，不知道自家狗子跑掉了。』潘良貴在言語之下如醉而醒。
徐師川
徐俯，字師川，是分寧人。建炎年間（1127-1130）累官至僉書樞密院事。擅長寫詩，著有《東湖集》。他的父親徐禧，在元豐年間（1078-1085）抗禦外敵而死，謚號忠愍。徐俯曾經陪同先父龍圖拜訪法昌禪師，以及靈源禪師，語論終日。徐俯聽了卻覺得很渺茫。等到法昌禪師圓寂時，卻在談笑之間，徐俯對此感到驚異，才開始篤信佛法。後來父親去世，就請靈源禪師到孝址說法。靈源禪師登座問答完畢后，說道：『各位仁者，就像龍圖，平日讀萬卷書，如水傳器，沒有遺漏。那麼，他尋常的眷戀在哪裡呢？』
【English Translation】 English version: Breaking existence and sweeping away emptiness, this is a book that advocates leaving nothing behind. However, the final chapter focuses on contemplating Amitābha (Sanskrit, meaning 'Infinite Light' or 'Infinite Life') and being reborn in the Pure Land. What is the meaning of this? The answer is: In the realm of actual principle, not a speck of dust is accepted; in the gate of myriad practices, not a single dharma is abandoned. Do you want to destroy the myriad phenomena of the world, abandon existence and return to emptiness, and then consider it the Dao? It is better to remain silent.
Pan, the Vice Director
Pan Liangui, styled Zijian, was a native of Jinhua. He was a Jinshi (successful candidate in the highest imperial examinations) during the Zhenghe period (1111-1118) and served as a Drafter in the Dragon Pavilion. Chancellor Lü Yihao once visited Pan Liangui and said, 'Sooner or later, you will be transferred to the two provinces.' After Lü left, Pan Liangui said to others, 'Employing people is the chancellor's business. How can he shake hands and whisper, showing private favor first? If scholar-officials accept such co-optation, how can they stand in the court?' That day, he requested an external appointment. When his father died, his family was too poor to afford a burial, so Emperor Gaozong (1127-1162) granted him 500,000 strings of cash. His integrity and high principles were awe-inspiring in his time. At the age of forty, he turned his heart to Buddhism, carrying his alms bowl wherever he went, following the crowd to practice Chan and prostrate. Later, he relied on Chan Master Fodeng Shou Xun, but for a long time, he did not attain enlightenment. So he complained, 'Liangui only wants to know what happens after death.' Shou Xun said, 'Keep the good cover for now. If you don't understand now, when it's replaced, there will be no way to fix it.' He then asked him about Nanquan's cutting the cat. Shou Xun said, 'You only manage other people's cats, not knowing that your own dog has run away.' Pan Liangui awakened from his delusion upon hearing these words.
Xu Shichuan
Xu Fu, styled Shichuan, was a native of Fenning. During the Jianyan period (1127-1130), he rose through the ranks to become a Drafter in the Privy Council. He excelled at poetry and authored the Donghu Collection. His father, Xu Xi, died defending against invaders during the Yuanfeng period (1078-1085) and was posthumously honored as Zhongmin (Loyal and Compassionate). Xu Fu once accompanied his late father, the Drafter, to visit Chan Master Fachang and Chan Master Lingyuan, engaging in discussions all day. Xu Fu found it all vague and incomprehensible. When Chan Master Fachang passed away, he did so amidst laughter and conversation, which surprised Xu Fu, and he began to firmly believe in Buddhism. Later, after his father passed away, he invited Chan Master Lingyuan to preach at Xiaozhi. After Lingyuan ascended the seat and finished the question-and-answer session, he said, 'Dear friends, just like the Drafter, who reads ten thousand volumes of books every day, like water passing through a vessel, leaving nothing behind. Then, where are his ordinary attachments?'
。而今舍識之後。這萬卷書的。又卻向甚麼處去也。公聞灑然有得曰。吾無憾矣。源下座問曰。學士適來見個甚麼便如此道。公曰若有所見則鈍置和尚去也。源曰恁地則老僧不如。靖康初。與朝士同志者。掛缽于天寧寺之擇木堂。力參圓悟。悟亦喜其見地超邁。一見至書記僚。指悟頂相曰。這老漢腳根獨未點地在。悟䫌面曰。甕里何曾走卻鱉。公曰。且喜老漢腳根點地。
楊龜山
楊時。學中立。將樂人。從二程游。得河洛之傳。累官諫議大夫。諸所論立皆關世道。高宗時除工部侍郎。世號龜山先生。謚文肅。嘗曰微生高乞醯與人。孔子以為不直。維摩經云。直心是道場。儒佛至此實無二理。與東林總禪師友善。謂師曰。禪學雖高。卻于儒道未有所得。師曰。儒道要緊處。也記得些子。且道君子無入而不自得。得個甚麼。中立默然。
張魏公
張浚。字德遠。宜公南軒之父也。高宗時累官右僕射。兼知樞密院事。始終不主和議。為秦檜所嫉。所著有五經解。及雜說文集。孝宗朝封魏國公。謚忠獻。公嘗問道于圓悟勤禪師。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。復示以偈曰。收光攝彩信天真。事事圓成物物新。內若有心還有物。何能移步出通津。公伏膺投偈
【現代漢語翻譯】 現代漢語譯本：如今捨棄了意識之後，這萬卷書又該到哪裡去呢？』楊中立聽了，豁然開悟，說：『我沒有遺憾了。』 釋源下座問道：『學士剛才看到了什麼，就這麼說？』 楊中立說：『如果有所見，那就把和尚看扁了。』 釋源說：『這樣說來，老僧不如你。』 靖康（1126-1127）初年，楊中立與朝中志同道合的人，在天寧寺的擇木堂掛單，努力參訪圓悟克勤禪師。圓悟克勤也很欣賞他見地超凡。一次，楊中立到書記處，指著圓悟克勤的頂相說：『這老漢的腳跟還沒點地呢。』 圓悟克勤反駁說：『甕里哪裡跑得了鱉？』 楊中立說：『可喜的是老漢的腳跟已經點地了。』
楊龜山（楊時的別號）
楊時，字中立，將樂人。跟隨二程（程顥、程頤）遊學，得到河洛學派的真傳。歷任諫議大夫等官職，所提出的主張都關係到國家大事。高宗（1127-1162在位）時被任命為工部侍郎，世稱龜山先生，謚號文肅。他曾說：『微生高向人乞醋，孔子認為不正直。《維摩詰經》說，直心是道場。儒家和佛家到這裡實際上沒有兩種道理。』 他與東林總禪師交好，對禪師說：『禪學雖然高妙，但在儒家道理上卻沒什麼心得。』 禪師說：『儒家道理的要緊處，我也記得一些。且說君子無入而不自得，得了個什麼？』 楊中立沉默不語。
張魏公（張浚的封號）
張浚，字德遠，是宜公南軒的父親。高宗（1127-1162在位）時歷任右僕射兼知樞密院事，始終不主張和議，被秦檜所嫉恨。著有《五經解》及雜說文集。孝宗（1162-1189在位）朝被封為魏國公，謚號忠獻。張浚曾向圓悟克勤禪師問道。禪師說：『巖頭（巖頭全豁禪師）說，『卻物為上，逐物為下。』如果能於物上轉得快，一切都立於下風。』 又用偈語開示說：『收光攝彩信天真，事事圓成物物新。內若有心還有物，何能移步出通津。』 張浚信服地接受，並呈上自己的偈語。
【English Translation】 English version: 『Now that consciousness is relinquished, where do these myriad volumes of books go?』 Upon hearing this, Yang Zhongli suddenly gained insight and said, 『I have no regrets.』 Shiyuan stepped down from his seat and asked, 『What did the scholar see just now that made you say that?』 Yang Zhongli said, 『If I had seen something, I would have underestimated the monk.』 Shiyuan said, 『In that case, this old monk is not as good as you.』 In the early years of the Jingkang era (1126-1127), Yang Zhongli and like-minded officials stayed at the Tianning Temple's Zemutang, diligently visiting Zen Master Yuanwu Keqin. Yuanwu Keqin also admired his extraordinary insight. Once, Yang Zhongli went to the secretariat and pointed to the top of Yuanwu Keqin's head, saying, 『This old man's heels haven't touched the ground yet.』 Yuanwu Keqin retorted, 『How can a turtle escape from a jar?』 Yang Zhongli said, 『It's gratifying that the old man's heels have touched the ground.』
Yang Guishan (Yang Shi's alias)
Yang Shi, styled Zhongli, was a native of Jiangle. He studied with the Cheng brothers (Cheng Hao and Cheng Yi) and received the true teachings of the Heluo School. He successively held positions such as Remonstrance Official and was concerned with matters of national importance. During the reign of Emperor Gaozong (reigned 1127-1162), he was appointed Vice Minister of Public Works and was known as Master Guishan, with the posthumous title Wensu. He once said, 『Wei Sheng Gao asked for vinegar for someone, and Confucius thought it was dishonest. The Vimalakirti Sutra says that straightforwardness is the place of enlightenment. Confucianism and Buddhism are actually not two different principles here.』 He was friends with Zen Master Donglin Zong and said to the Zen Master, 『Although Zen is profound, you haven't gained much in Confucian principles.』 The Zen Master said, 『I remember some of the important points of Confucian principles. Let's say, 'A gentleman is self-possessed wherever he goes.' What does he gain?』 Yang Zhongli remained silent.
Duke Zhang of Wei (Zhang Jun's title)
Zhang Jun, styled Deyuan, was the father of Yi Gong Nanxuan. During the reign of Emperor Gaozong (reigned 1127-1162), he successively held the positions of Right Vice Minister and concurrently knew the affairs of the Privy Council. He consistently opposed peace negotiations and was resented by Qin Hui. He authored the 'Explanations of the Five Classics' and miscellaneous essays. During the reign of Emperor Xiaozong (reigned 1162-1189), he was enfeoffed as Duke of Wei and given the posthumous title Zhongxian. Zhang Jun once asked Zen Master Yuanwu Keqin about the Way. The Zen Master said, 『Yantou (Zen Master Yantou Quanhuo) said, 'Rejecting things is superior, pursuing things is inferior.' If one can turn quickly on things, everything will be in a disadvantageous position.』 He further instructed him with a verse: 『Gathering light and collecting colors, believe in naturalness, everything is perfectly accomplished, everything is new. If there is intention and things within, how can one move out of the thoroughfare?』 Zhang Jun accepted with reverence and presented his own verse.
曰。教外單傳佛祖機。本來無悟。亦無迷。浮雲散盡青天在。日出東方夜落西公之母秦國夫人。嘗問道于大慧禪師。夫人疾亟。曰妙喜老師此生無復見也。我有私恩未報。時大慧居宜春。公三走介趣之。兼程而至。夫人已捐館矣。公遂館師于光孝寺之東堂。盡誠供奉以慰秦國之愿云。
胡致堂
胡寅。字明仲。崇安人。建炎中拜起居郎。諸子嘗侍坐。數杯之後。歌孔明出師表。誦陳了翁奏章曰。可謂豪傑之士也。后為秦檜所忌。謫新州。著論語詳說。及讀史管見數十萬言。學者稱為致堂先生。王隨刪傳燈錄。改名玉英集。公作敘曰。傳燈所載。釋子以葛藤目之。今獨取其敷揚明白。庶易考其是非。若夫說秘怪。舉詩句。類俳優。夸誑誕者則盡削之。觀少林啟迪姬光。警發梁武。莫非的確要論。烏有如來流蘿蔓轇轕。不可致詰者哉。
張文忠
張九成。字子韶。錢塘人。受學楊時之門。紹興初。以直言對䇿。上及兩宮。下及閹寺。忠憤激烈。無所顧避。仕至禮部侍郎。贈太師崇國公。謚文忠。早業進士之暇。篤志釋典。嘗謁靈源明禪師叩宗旨。師令看趙州庭前柏樹子話。久無所入。謁胡文定公。咨盡心行己之道。胡告以將語孟談仁義處類作一處看。則要在其中。公稟受其語。造次不忘。一夕如
【現代漢語翻譯】 現代漢語譯本 說：『教外別傳佛祖的玄機，本來就沒有覺悟，也沒有迷惑。烏雲散盡，青天依舊存在，太陽從東方升起，夜晚降臨西方。』秦國夫人是公的母親，她曾經向大慧禪師請教佛法。夫人病情危急時說：『妙喜老師（大慧禪師的別號）此生無緣再見了，我還有私人的恩情沒有報答。』當時大慧禪師住在宜春，公三次派人快馬加鞭去請他，兼程趕到時，夫人已經去世了。於是公安排禪師住在光孝寺的東堂，盡心誠意地供奉，以慰藉秦國夫人的遺願。
胡致堂
胡寅，字明仲，崇安人。建炎年間（1127-1130）被授予起居郎的官職。他的兒子們曾經陪他坐著，喝了幾杯酒後，他吟唱諸葛亮的《出師表》，背誦陳了翁的奏章說：『可以稱得上是豪傑之士啊。』後來被秦檜所忌憚，貶謫到新州。著有《論語詳說》以及《讀史管見》數十萬字，學者們稱他為致堂先生。王隨刪改《傳燈錄》，改名為《玉英集》。胡寅作序說：『《傳燈錄》所記載的，佛家弟子用葛藤來比喻它。現在只選取其中闡述明白的部分，以便容易考察其是非。至於那些講述神秘怪異、引用詩句，像戲子一樣誇張虛誕的內容，就全部刪去。』觀看少林啟迪姬光，警醒梁武帝，莫不是確鑿的要論。哪裡會有像如來佛那樣蔓延糾纏、不可追問的內容呢？
張文忠
張九成，字子韶，錢塘人。師從楊時。紹興初年（1131），因為直言對策，上至兩宮（太皇太后、皇太后），下至宦官寺廟，忠誠憤慨，激烈無比，毫無顧忌。官至禮部侍郎，贈太師崇國公，謚號文忠。早年在考取進士的空閑時間，專心研究佛經。曾經拜訪靈源明禪師請教佛法的宗旨。禪師讓他參看趙州『庭前柏樹子』的話頭，很久都沒有領悟。後來拜訪胡文定公，請教盡心行己的道理。胡文定公告訴他，把《孟子》談論仁義的地方，類似的內容放在一起看，那麼要點就在其中了。張九成接受了他的話，時刻不忘。一天晚上，好像忽然有所領悟。
【English Translation】 English version He said, 'The special transmission outside the teachings is the Buddha's mechanism. Originally, there is no enlightenment, nor is there delusion. When the floating clouds dissipate, the blue sky remains. The sun rises in the east, and the night falls in the west.' The mother of Duke Gong, the Lady of Qin, once asked for teachings from Zen Master Dahui (Dahui's alias). When the Lady was critically ill, she said, 'Master Miaoxi (Dahui's alias), I will not see you again in this life. I have a private kindness that has not been repaid.' At that time, Dahui was residing in Yichun. Duke Gong sent messengers three times on horseback to invite him, and he arrived after traveling day and night. However, the Lady had already passed away. So Duke Gong arranged for the master to stay in the east hall of Guangxiao Temple, offering sincere service to comfort the wishes of the Lady of Qin.
Hu Zhitang
Hu Yin, courtesy name Mingzhong, was from Chong'an. During the Jianyan period (1127-1130), he was appointed as a Recording Officer. His sons once sat with him, and after a few cups of wine, he sang Zhuge Liang's 'Chu Shi Biao' (Memorial on Dispatching the Army) and recited Chen Liaoweng's memorial, saying, 'He can be called a heroic figure.' Later, he was resented by Qin Hui and exiled to Xinzhou. He wrote 'Detailed Explanation of the Analects' and 'Historical Insights,' totaling hundreds of thousands of words. Scholars called him Master Zhitang. Wang Sui revised the 'Transmission of the Lamp' and renamed it 'Collection of Jade Flowers.' Hu Yin wrote a preface saying, 'What is recorded in the 'Transmission of the Lamp' is likened to tangled vines by Buddhist disciples. Now, only the parts that are clearly explained are selected, so that it is easy to examine their right and wrong. As for those that speak of mysterious and strange things, quote poems, and exaggerate like actors, they are all deleted.' Observing Shaolin enlightening Ji Guang and awakening Emperor Wu of Liang, they are all indeed essential arguments. How could there be content like that of the Tathagata, which is sprawling and entangled, and cannot be questioned?
Zhang Wenzhong
Zhang Jiucheng, courtesy name Zishao, was from Qiantang. He studied under Yang Shi. In the early years of Shaoxing (1131), because of his straightforward advice, which reached the two palaces (the Empress Dowager and the Empress), and extended to eunuchs and temples, his loyalty and indignation were intense and unreserved. He rose to the position of Vice Minister of the Ministry of Rites, was posthumously granted the title of Grand Preceptor Duke of Chong, and was given the posthumous name Wenzhong. In his spare time from preparing for the imperial examinations, he devoted himself to studying Buddhist scriptures. He once visited Zen Master Lingyuan Ming to inquire about the essence of Buddhism. The master instructed him to contemplate Zhao Zhou's saying about the 'cypress tree in the courtyard,' but he did not gain any insight for a long time. Later, he visited Duke Hu Wending and asked about the way to exhaustively cultivate oneself. Duke Hu told him to put the places in the 'Mencius' that discuss benevolence and righteousness, similar content, together and look at them, then the key points would be in them. Zhang Jiucheng accepted his words and never forgot them. One night, it seemed as if he suddenly had some understanding.
廁。思惻陰之心仁之端也。正沉默間。忽聞蛙鳴。不覺舉庭前柏樹子。驀成頌曰。春天夜月一聲蛙。撞破虛空共一家正恁么時誰會得。嶺頭腳痛有玄沙。公嘗奉祠得請。詣徑山問格物之旨。妙喜曰。公只有格物而不知物格。公聞之。恍如夢覺。題于壁曰。子韶格物。妙喜物格。欲識一貫。兩個五百。公從是參道。得法自在。號無垢居士。嘗感嘆曰。凡聞徑山老人所舉因緣。無不豁然四達。如千門萬戶。不消一踏而開。公在朝。與秦檜和議不合。坐貶南安。一十四年。未嘗以得失芥蒂。識者莫不高其風。
王龜齡
王十朋字龜齡。樂清人。紹興中廷對第一。累官龍圖學士。謚忠文。朱晦翁嘗稱之曰。光明正大。磊磊落落。君子人也。幼嘗夢遊天臺石橋看一石碑。有神僧數百出迎。指公示眾曰。彼前身嚴首座也。曾寫此碑。后親到石橋。與夢中所見之境無異。遂留詩云。石橋未到已先知。入眼端如入夢時。僧喚我為嚴首座。前身會寫石橋碑。
游定夫
游酢。字定夫。建陽人。師事可南二程子。第進士。累官監察御史。嘗致書于開福寧禪師曰。儒者執五常。欲各盡其分。釋氏謂世間虛妄。要人反常合道。旨殊用異。何歟。師答曰。人溺塵情愛網。晝思夜度。無一息之停。須力與之決。收其放心。
【現代漢語翻譯】 現代漢語譯本： 廁，思念悲憫之心是仁的開端。正在沉默的時候，忽然聽到蛙鳴。不由得舉起庭前的柏樹子，即興作頌說道：『春天夜裡明月當空一聲蛙鳴，撞破虛空，萬物本為一家。正在這個時候誰能領會？就像嶺頭腳痛的玄沙禪師一樣。』 公曾經奉祠得到允許，前往徑山拜訪，請教格物致知的宗旨。妙喜禪師說：『您只有格物，卻不知道物格。』 公聽了，恍如從夢中醒來，題在墻壁上說：『子韶格物，妙喜物格，想要認識一貫的道理，兩者都是五百。』 公從此參禪悟道，得法自在，自號無垢居士。 曾經感嘆說：『凡是聽到徑山老人所舉的因緣，沒有不豁然貫通的，就像千門萬戶，不用一腳踏入就能打開。』 公在朝廷，因為與秦檜（1090-1155）議和意見不合，被貶到南安，一十四年，未曾因為得失而耿耿於懷。有見識的人沒有不敬佩他的風度的。
王龜齡
王十朋，字龜齡，樂清人。紹興年間（1131-1162）在殿試中考中第一名。歷任龍圖學士。謚號忠文。朱熹（1130-1200）曾經稱讚他說：『光明正大，磊磊落落，是君子。』 年幼時曾經夢遊天臺石橋，看到一塊石碑，有數百位神僧出來迎接，指著王十朋向眾人說：『他前身是嚴首座。曾經寫過這塊碑。』 後來親自到石橋，與夢中所見的景象沒有差別。於是留下詩說：『石橋未到已先知，入眼端如入夢時。僧喚我為嚴首座，前身會寫石橋碑。』
游定夫
游酢（zù），字定夫，建陽人。拜可南二程子為師。考中進士。歷任監察御史。曾經寫信給開福寧禪師說：『儒者執守五常，想要各自盡到自己的本分。釋氏說世間虛妄，要人反常合道。宗旨不同，作用各異，這是為什麼呢？』 禪師回答說：『人沉溺於塵世的情愛之網，日思夜想，沒有一刻停止。必須用力與之決斷，收回放縱的心。』
【English Translation】 English version: Toilets. The heart of compassion is the beginning of benevolence. In the midst of silence, suddenly the croaking of frogs was heard. Involuntarily, he raised the cypress seeds in front of the courtyard and composed a poem on the spot, saying: 'On a spring night, the bright moon hangs high, and a frog's croak shatters the void, all things are originally one family. Who can understand this at this moment? It's like the Zen master Xuansha with a sore foot on the mountain top.' Duke Zeng was allowed to offer sacrifices and went to Jingshan to inquire about the purpose of investigating things to attain knowledge. Zen Master Miaoxi said: 'You only investigate things, but you don't know the attainment of knowledge.' Duke heard this and felt as if he had awakened from a dream. He wrote on the wall: 'Zishao investigates things, Miaoxi attains knowledge, if you want to understand the consistent principle, both are five hundred.' From then on, Duke practiced Zen and attained the Dharma freely, calling himself Layman Wugou (Immaculate). He once lamented: 'Whenever I hear the causes and conditions mentioned by the old man of Jingshan, I am enlightened, like thousands of doors and households that can be opened without stepping in.' When Duke was in the court, he disagreed with Qin Hui (1090-1155) on peace negotiations and was demoted to Nan'an. For fourteen years, he never took gains and losses to heart. Those with insight all admired his demeanor.
Wang Guiling
Wang Shipeng, with the courtesy name Guiling, was from Yueqing. During the Shaoxing period (1131-1162), he ranked first in the imperial examination. He successively served as Academician of Longtu Pavilion. His posthumous title was Zhongwen (Loyal and Civilized). Zhu Xi (1130-1200) once praised him, saying: 'Bright and upright, open and magnanimous, he is a gentleman.' When he was young, he once dreamed of traveling to the Stone Bridge of Tiantai Mountain and seeing a stone tablet. Hundreds of divine monks came out to greet him and pointed to Wang Shipeng, saying to the crowd: 'His previous life was Chief Monk Yan. He once wrote this tablet.' Later, he personally went to the Stone Bridge, and the scene he saw was no different from what he had seen in his dream. So he left a poem saying: 'I knew it before I arrived at the Stone Bridge, the scene before my eyes is just like in a dream. The monks call me Chief Monk Yan, in my previous life I wrote the Stone Bridge tablet.'
You Dingfu
You Zuo, with the courtesy name Dingfu, was from Jianyang. He studied under the two Cheng brothers, Kenan. He passed the imperial examination. He successively served as Supervising Censor. He once wrote a letter to Zen Master Ning of Kaifu Temple, saying: 'Confucians adhere to the Five Constant Virtues, wanting to each fulfill their duties. Buddhists say that the world is illusory, wanting people to revert to the Dao by going against the norm. The purposes are different, and the functions are different, why is this?' The Zen master replied: 'People are immersed in the net of worldly love and desire, thinking day and night, without a moment of rest. One must use force to break away from it and reclaim the unrestrained mind.'
死生乃可出。若只括其同異。揭揭焉盡分于郛廓之間。我習內熏。愛緣外染。于道何能造合。能反厥常。則心自通。道自合。不然。難以口舌爭也。定夫又問造道必有要法。師曰。道不在說與示也。說示者方便耳。須用就己知歸。外求有相佛。與汝不相似也。定夫默然。
于憲
于憲。侍郎張九成之甥也。常隨舅氏自嶺下歸淦。九成令拜大慧禪師。憲曰素不拜僧。曰汝姑叩之。憲遂舉子思中庸天命之謂性三句以問。慧曰。凡人不知本命元辰下落處。又要牽好人入火坑。如何聖賢于打頭一著不鑿破。憲曰。吾師能為聖賢鑿破否。慧曰。天命之謂性。便是清凈法身。率性之謂道。便是圓滿報身。修道之謂教。便是千百億化身。憲以告舅氏。曰子拜何辭。
朱晦庵
朱喜。字元晦。婺源人。少年不樂讀時文。因聽一尊宿談禪。直指本心。遂悟昭昭靈靈一著。年十八。從劉屏山游。屏山意其留心舉業。搜之篋中。惟大慧語錄一帙而已。金城錄謂公之學得於道謙禪師。公嘗致書問師云。向蒙妙喜開示。從前記持文字。心識計較。不得置絲毫詐在胸中。但以狗子話時時提撕。愿投一語警所不逮。師答曰。某二十年不能到無疑之地。后忽知非。勇猛直前。便是一刀兩段。把這一念提撕狗子話頭。不要商量。
【現代漢語翻譯】 現代漢語譯本：生死是可以超越的。如果只是區分相同和不同，清清楚楚地在界限內劃分，我習慣於內心的薰染，喜愛因外物而產生的執著。這樣對於領悟大道又有什麼幫助呢？能夠迴歸本來的常態，那麼心自然通達，道自然契合。不然的話，難以用口舌爭辯。定夫又問：『領悟大道必定有重要的方法。』禪師說：『道不在於言說和展示。言說和展示只是方便的手段。必須用來回歸自己已知的歸宿。向外尋求有相的佛（Buddha，覺悟者），與你的本性並不相似。』定夫沉默不語。
于憲（人名） 于憲（人名），是侍郎張九成（人名）的外甥。常常跟隨舅舅從嶺南返回淦地。張九成（人名）讓他拜見大慧禪師（Dahui Chan Shi，禪師名號）。于憲（人名）說：『我向來不拜僧人。』張九成（人名）說：『你姑且問問他。』于憲（人名）於是引用子思（人名）《中庸》中的『天命之謂性』三句來提問。大慧禪師（Dahui Chan Shi，禪師名號）說：『凡人不知道本命元辰（Benming Yuanchen，道教術語，指本命星宿）的下落之處，還要拉好人進入火坑。為什麼聖賢在最初的一步不打破迷障？』于憲（人名）說：『我的老師能為聖賢打破迷障嗎？』大慧禪師（Dahui Chan Shi，禪師名號）說：『天命之謂性，便是清凈法身（Qingjing Fashen，佛的清凈之身）。率性之謂道，便是圓滿報身（Yuanman Baoshen，佛的圓滿果報之身）。修道之謂教，便是千百億化身（Qianbaiyi Huashen，佛的無數化身）。』于憲（人名）把這些話告訴了舅舅。張九成（人名）說：『你拜了，說了什麼？』
朱晦庵（人名） 朱熹（Zhu Xi，人名），字元晦（Yuanhui，字），婺源（Wuyuan，地名）人。少年時不喜歡讀科舉文章，因為聽一位尊宿（Zunsou，德高望重的僧人）談禪，直指本心，於是領悟了昭昭靈靈的真性。十八歲時，跟隨劉屏山（Liu Pingshan，人名）學習。劉屏山（Liu Pingshan，人名）認為他會專心於科舉，搜查他的書箱，只有大慧語錄（Dahui Yulu，禪宗著作）一套而已。《金城錄》記載說朱熹（Zhu Xi，人名）的學問得自道謙禪師（Daoqian Chanshi，禪師名號）。朱熹（Zhu Xi，人名）曾經寫信問禪師說：『之前蒙妙喜（Miaoxi，大慧禪師的別號）開示，從前記憶的文字，心識的計較，不敢在心中留下絲毫虛假，只是用『狗子無佛性』的話頭時時提撕，希望您能用一句話來警醒我所不足的地方。』禪師回答說：『我二十年都不能到達無疑之地，後來忽然知道以前是錯的，勇猛直前，便是一刀兩斷。把這一念提撕『狗子無佛性』的話頭，不要思量。』
【English Translation】 English version: Birth and death can be transcended. If one only distinguishes between similarities and differences, clearly dividing within boundaries, and I am accustomed to internal cultivation and attached to external influences, how can I achieve union with the Dao (the Way)? If one can return to the original state, then the mind will naturally be clear, and the Dao will naturally be in harmony. Otherwise, it is difficult to argue with words. Dingfu then asked, 'Is there a necessary method for attaining the Dao?' The master said, 'The Dao is not in speaking or showing. Speaking and showing are merely expedient means. One must use them to return to one's own known destination. Seeking an external, tangible Buddha (Buddha, the awakened one) is not similar to your own nature.' Dingfu remained silent.
Yu Xian (person's name) Yu Xian (person's name) was the nephew of Vice Minister Zhang Jiucheng (person's name). He often accompanied his uncle from Lingnan back to Gan. Zhang Jiucheng (person's name) asked him to pay respects to Dahui Chan Shi (Dahui Chan Shi, Chan Master's title). Yu Xian (person's name) said, 'I have never bowed to monks.' Zhang Jiucheng (person's name) said, 'You should ask him.' Yu Xian (person's name) then quoted the three sentences from Zisi's (person's name) Doctrine of the Mean, 'What Heaven imparts to man is called nature.' Dahui Chan Shi (Dahui Chan Shi, Chan Master's title) said, 'Ordinary people do not know where their Benming Yuanchen (Benming Yuanchen, Taoist term referring to one's natal star) is located, and they still want to drag good people into the fire pit. Why don't the sages break through the illusion in the very first step?' Yu Xian (person's name) said, 'Can my teacher break through the illusion for the sages?' Dahui Chan Shi (Dahui Chan Shi, Chan Master's title) said, 'What Heaven imparts to man is called nature, and that is the pure Dharmakaya (Qingjing Fashen, the pure body of the Buddha). Following one's nature is called the Dao, and that is the perfect Sambhogakaya (Yuanman Baoshen, the perfect reward body of the Buddha). Cultivating the Dao is called teaching, and that is the billions of Nirmanakaya (Qianbaiyi Huashen, the countless transformation bodies of the Buddha).' Yu Xian (person's name) told these words to his uncle. Zhang Jiucheng (person's name) said, 'What did you say when you bowed?'
Zhu Hui'an (person's name) Zhu Xi (Zhu Xi, person's name), courtesy name Yuanhui (Yuanhui, courtesy name), was from Wuyuan (Wuyuan, place name). As a young man, he did not enjoy reading examination essays. Because he listened to a venerable monk (Zunsou, a highly respected monk) talk about Chan, directly pointing to his original mind, he then realized the clear and bright true nature. At the age of eighteen, he followed Liu Pingshan (Liu Pingshan, person's name) to study. Liu Pingshan (Liu Pingshan, person's name) thought that he would focus on the imperial examinations, and searched his book box, only to find a set of the Dahui Yulu (Dahui Yulu, Chan Buddhist text). The Jincheng Lu records that Zhu Xi's (Zhu Xi, person's name) learning came from Daoqian Chanshi (Daoqian Chanshi, Chan Master's title). Zhu Xi (Zhu Xi, person's name) once wrote a letter to the master, saying, 'Previously, I received instruction from Miaoxi (Miaoxi, another name for Dahui Chan Shi), and I dare not leave any falsehood in my mind regarding the words I remember and the calculations of my mind, but I constantly contemplate the 'dog has no Buddha-nature' topic. I hope you can use a word to awaken me to what I lack.' The master replied, 'For twenty years, I could not reach a place of no doubt. Later, I suddenly realized that I was wrong, and I advanced bravely, cutting through everything with one stroke. Take this thought of contemplating the 'dog has no Buddha-nature' topic, and do not deliberate.'
不要穿鑿。不要去知見。不要強承當。公于言下有省。有久雨齋居誦經詩曰。端居獨無事。聊披釋氏書。暫息塵累牽。超然與道居。門掩竹林幽。禽鳴山雨余。了此無為法。身心同晏如。
馮濟川
馮楫。字濟川。號不動居士。自壯叩諸名宿。雖在仕涂。不忘學佛。居龍門從佛眼游。偶一童子趨庭吟曰。萬象之中獨露身。佛眼拊公背曰好聻。公于其契入。后帥瀘南。篤志凈業。所至勸發道俗。兵興以來。教藏煨燼。公發願從建炎后。凡名山巨剎藏經殘失者。給與俸祿印施補之。足五千余卷者凡四十八藏。有偈曰。我賦耽癡癖。視財等空虛。不作子孫計。不為聲色娛。所得月俸給。惟將贖梵書。庶使披閱者。鹹得入無餘。古佛為半偈。尚乃舍全軀。是以不惜財。開示諸迷途。借問惜財者。終日校緇銖。無常忽到日。寧免生死無。紹興三十二年。以給事中乞休。一日忽報親朋。期以十月三日告終。至日設高座。見客如平日。辰巳間降階望闕肅拜。復登座書偈曰。初三十一。中九下七。老人言盡。龜哥眼赤。書畢。拈拄杖按膝而化。
陸放翁
陸游。字務觀。仕至華文閣待制。封謂南伯。孝宗朝。南臺劾其恃酒頹放。因自號曰放翁。嘗問松源岳禪師云。心傳之學可得聞乎。師曰。既是心傳。豈從聞
【現代漢語翻譯】 現代漢語譯本： 不要憑空臆測，不要落入知見的窠臼，不要強行承擔（與自己無關的事）。馮濟川先生在言語之下有所領悟。他曾長期齋戒在家，寫詩誦經，詩中說：『安穩地閑居無事，姑且翻閱佛經。暫時放下塵世的牽絆，超脫地與道相處。門外是幽靜的竹林，山雨過後，鳥兒鳴叫。領悟這無為之法，身心都平靜安寧。』
馮濟川（馮楫，字濟川，號不動居士），年輕時就向各位名宿請教。即使身在仕途，也不忘學佛。住在龍門時，跟隨佛眼禪師遊學。一次，一個童子走到庭院吟誦道：『萬象之中獨露身。』佛眼禪師拍著馮濟川的背說：『好啊！』馮濟川因此契入。後來他擔任瀘南的統帥，一心致力於凈土法門，所到之處都勸導僧俗。自從戰亂以來，佛教經藏被焚燬。馮濟川發願，從建炎（1127-1130）之後，凡是名山大寺中殘缺的經藏，都用自己的俸祿印製補充。補足五千多卷的共有四十八藏。他有一首偈語說：『我沉溺於癡迷的癖好，把錢財看得如同虛空。不為子孫做打算，不為聲色享樂。所得的每月俸祿，只用來贖買佛經。希望披閱這些經書的人，都能進入無餘涅槃。古代的佛陀爲了半句偈語，尚且捨棄整個身體。因此我不吝惜錢財，開示那些迷途的人。請問那些吝惜錢財的人，整天計算著細微的利益。無常忽然到來的那一天，難道能免除生死輪迴嗎？』紹興三十二年（1162），他以給事中的身份請求退休。一天，他忽然告訴親朋好友，預定在十月初三去世。到了那天，他設定高座，會見客人如同平日。辰時到巳時之間，他走下臺階，面向皇宮肅拜，又登上座位寫下偈語說：『初三十一，中九下七。老人言盡，龜哥眼赤。』寫完，他拿起拄杖，按著膝蓋而逝。
陸放翁（陸游，字務觀），官至華文閣待制，被封為謂南伯。孝宗年間，御史彈劾他恃酒放縱，因此自號放翁。他曾問松源岳禪師說：『心傳之學可以聽聞嗎？』禪師說：『既然是心傳，怎麼能從聽聞得來呢？』
【English Translation】 English version: Do not speculate arbitrarily, do not fall into the trap of views, and do not forcibly take on (matters that are not your concern). Feng Jichuan had an awakening upon hearing these words. He once stayed at home in abstinence for a long time, writing poetry and reciting scriptures, saying in his poem: 'Living in tranquility with nothing to do, I casually browse through Buddhist scriptures. I temporarily put aside the entanglements of the world, and transcendently dwell with the Dao. Outside the door is a secluded bamboo forest, and after the mountain rain, birds sing. Understanding this non-action Dharma, both body and mind are peaceful and tranquil.'
Feng Jichuan (Feng Ji, courtesy name Jichuan, sobriquet Budong Jushi), consulted various renowned scholars in his youth. Even while in officialdom, he did not forget to study Buddhism. While living in Longmen, he followed Chan Master Foyan on his travels. Once, a child walked into the courtyard and recited: 'Amidst the myriad phenomena, the self is uniquely revealed.' Chan Master Foyan patted Feng Jichuan's back and said, 'Excellent!' Feng Jichuan thus had an insight. Later, he served as the commander of Lunan, wholeheartedly dedicating himself to the Pure Land practice, encouraging both monastics and laypeople wherever he went. Since the wars, Buddhist scriptures had been burned. Feng Jichuan vowed that from the Jianyan period (1127-1130) onwards, for any incomplete scriptures in famous mountains and monasteries, he would use his salary to print and replenish them. He supplemented a total of forty-eight collections, each with more than five thousand volumes. He had a verse saying: 'I am addicted to foolish habits, viewing wealth as emptiness. I do not plan for my descendants, nor do I indulge in sensual pleasures. The monthly salary I receive is only used to redeem Buddhist scriptures. I hope that those who read these scriptures can all enter Nirvana without remainder. The ancient Buddha, for half a verse, was willing to give up his entire body. Therefore, I do not begrudge wealth, to enlighten those who are lost. May I ask those who are stingy with wealth, calculating trivial gains all day long, can they avoid the cycle of birth and death when impermanence suddenly arrives?' In the thirty-second year of Shaoxing (1162), he requested retirement as a supervising secretary. One day, he suddenly told his relatives and friends that he would pass away on the third day of the tenth month. On that day, he set up a high seat and met guests as usual. Between Chen and Si hours (7-11 am), he stepped down from the platform, respectfully bowed towards the imperial palace, and then ascended the seat again to write a verse saying: 'The beginning is thirty-one, the middle is nine, the end is seven. The old man's words are finished, the turtle brother's eyes are red.' After writing, he picked up his staff, pressed his knee, and passed away.
Lu Fangweng (Lu You, courtesy name Wuguan), served as a Hanlin Academician and was ennobled as the Count of Weinan. During the reign of Emperor Xiaozong, a censor impeached him for being dissolute due to his fondness for wine, so he styled himself Fangweng (released old man). He once asked Chan Master Songyuan Yue, 'Can the teaching of mind-to-mind transmission be heard?' The Chan Master said, 'Since it is mind-to-mind transmission, how can it be obtained through hearing?'
得。公領解呈偈曰。幾度驅車入帝京。逢僧一例眼雙青。今朝始覺禪家別。說有談空要眼聽。公居鏡湖時。有涂毒䇿禪師往來寖厚。䇿往雙徑受生。餘七日跏趺而逝。公哭以詩曰。岌岌龍門萬仞傾。翩翩隻影又西行。塵侵白拂繩床冷。露滴青松卯搭城。遙想再來非四大。尚應相見話三生。放翁大欠修行力。未免人間愴別情。
王龍舒
王日休。字虛中。自號龍舒居士。為國學進士。作六經訓傳數十萬言。一且捐之曰。是皆業習。非究竟法。吾其為西方歸乎。自是一意念佛。年六十。布衣蔬茄。重研千里。以是誨人。閑居持戒甚嚴。坐必宴寂。臥必冠帶。面目奕奕有光。見者知為有道之士。有凈士文行於世。凡修持法門。感驗彰著。具有顛未。
張南軒
張栻。字敬夫。嘗問萬庵顏禪師曰。見即便見。擬思即差又作么生。師曰。還問不知有。公曰。政當知有時如何。師曰。聞聲見色只如常。公豁然有省。乃留偈曰。聞聲見色只如常。熟察精粗理自彰。脫似虛空藏碧落。曾無少剩一毫芒。師然之。公僭心經史。動以古聖賢自期。孝宗朝直秘閣。累官吏部侍郎。謚曰宣。所著有論孟大極諸書。學者稱為南軒先生公疾革。定叟求教。公曰。蟬蛻人慾之私。春融天理之妙。語訖而逝。
尤遂初
【現代漢語翻譯】 現代漢語譯本： 得（和尚）。這位官員領會後呈上偈語說：『多少次驅車進入帝京（北宋都城），遇到的僧人都是一樣的眼神。今天才發覺禪家的不同，說有談空之理，要用眼睛去聽。』這位官員居住在鏡湖時，有涂毒䇿禪師往來，交往深厚。䇿禪師前往雙徑受生，圓寂前七日跏趺而逝。這位官員哭著寫詩說：『高聳的龍門山萬仞傾倒，輕盈的身影又要向西而去。灰塵侵染了白拂，繩床也變得寒冷，露水滴落在青松上，卯搭城也顯得淒涼。遙想再次來臨，不再是四大假合之身，應該還能相見，談論三生之事。放翁（陸游）太欠缺修行的力量，免不了人間的悲愴離別之情。』
王龍舒（王日休） 王日休，字虛中，自號龍舒居士。是國學進士。他寫作六經訓傳數十萬字，一旦全部捐棄，說：『這些都是業習，不是究竟之法。我將為西方極樂世界歸去吧。』從此一心念佛。六十歲時，身穿布衣，吃蔬菜，重新研究千里佛法，用這些教誨他人。閑居時持戒非常嚴格，坐著必定安靜，躺著必定戴著帽子。面容奕奕有光，見到的人都知道他是有道之士。有凈土文流傳於世，凡是修持法門，感應靈驗顯著，都記載完備。
張南軒（張栻） 張栻，字敬夫，曾經問萬庵顏禪師說：『見即便見，擬意思考就差了，又該如何是好？』禪師說：『還問不知有。』張栻說：『正當知有時如何？』禪師說：『聞聲見色只如常。』張栻豁然開悟，於是留下偈語說：『聞聲見色只如常，熟察精粗理自彰。脫似虛空藏碧落，曾無少剩一毫芒。』禪師認可了他的見解。張栻精通經史，常常以古代聖賢自期。孝宗（趙昚）（1162-1189）年間直秘閣，累官至吏部侍郎，謚號為宣。所著有論孟大極諸書，學者稱為南軒先生。張栻病重時，定叟向他求教。張栻說：『蟬蛻人慾之私，春融天理之妙。』說完就去世了。
尤遂初
【English Translation】 English version: De (Monk). The official, understanding, presented a verse saying: 'How many times have I driven into the imperial capital (capital of the Northern Song Dynasty), meeting monks with the same eyes. Only today do I realize the difference of the Chan school, saying there is the principle of discussing emptiness, which requires listening with the eyes.' When this official lived in Mirror Lake, Chan Master Tu Du Ce came and went, and their relationship deepened. Chan Master Ce went to Shuangjing to receive rebirth, and seven days before his death, he sat in the lotus position and passed away. The official cried and wrote a poem saying: 'The towering Dragon Gate Mountain collapses by ten thousand ren, the light figure is about to go west again. Dust invades the white whisk, the rope bed becomes cold, dew drips on the green pine, and Mao Da City also appears desolate. Imagining the next arrival, it will no longer be the body of the Four Greats, we should still be able to meet and talk about the three lives. Fang Weng (Lu You) lacks the power of cultivation too much, and cannot avoid the sad parting of the human world.'
Wang Longshu (Wang Rixiu) Wang Rixiu, styled Xuzhong, self-styled Longshu Layman, was a Jinshi (successful candidate in the highest imperial examinations) of the National Academy. He wrote hundreds of thousands of words of commentaries on the Six Classics, and once discarded them all, saying: 'These are all karmic habits, not the ultimate Dharma. I will return to the Western Pure Land.' From then on, he single-mindedly recited the Buddha's name. At the age of sixty, he wore cloth clothes, ate vegetables, and re-studied the Buddhist teachings of thousands of miles, using these to teach others. When living in leisure, he observed the precepts very strictly, sitting must be quiet, and lying down must wear a hat. His face was bright and radiant, and those who saw him knew that he was a virtuous person. There are Pure Land texts circulating in the world, and all the methods of practice, the responses and verifications are remarkable, and are fully recorded.
Zhang Nanxuan (Zhang Shi) Zhang Shi, styled Jingfu, once asked Chan Master Wan'an Yan, 'Seeing is seeing, thinking and contemplating is wrong, so what should be done?' The Chan master said, 'Still asking if you don't know there is.' Zhang Shi said, 'What about when you know?' The Chan master said, 'Hearing sounds and seeing colors are just as usual.' Zhang Shi suddenly realized, and then left a verse saying: 'Hearing sounds and seeing colors are just as usual, carefully examining the fine and coarse, the principle will naturally become clear. Shedding like the void, storing the blue sky, there is not a bit left.' The Chan master approved of his understanding. Zhang Shi was proficient in the classics and history, and often aspired to be an ancient sage. During the reign of Emperor Xiaozong (Zhao Shen) (1162-1189), he was a direct secretary of the pavilion, and successively held the official position of Vice Minister of the Ministry of Personnel, and his posthumous title was Xuan. He wrote books such as 'Discourses on Mencius' and 'Great Ultimate', and scholars called him Mr. Nanxuan. When Zhang Shi was seriously ill, Ding Sou asked him for advice. Zhang Shi said, 'Shedding the selfishness of human desires, the spring melts the wonders of heavenly principles.' After saying that, he passed away.
You Suichu
尤袤。字延之。梁溪人。紹興中進士。眾擬延之為秘書丞。張南軒得報曰。此真秘丞矣。聞釋氏出世之法。見廬山歸宗禪師。欲謀隱計。朱元晦寄詩。有逃禪公勿遽。且畢區中緣之句。出守臺州。孝宗臨軒親遣曰。南臺有何勝概。延之曰。太平洪福。國清萬年。上曰。聞石橋應真是五百強漢。時忽出現。鄉以何法處之。延之報拳曰。臣有金剛王寶劍在。上喜。書遂初老人四字賜之。到臺一以慈愛蒞民。官至禮部尚書。謚文簡。所著有遂初小稿六十卷。內外製三十卷。
吳明可
吳芾。字明可。仙居人。舉進士。累官龍圖閣直學士。前後守六郡。吏畏民懷。嘗曰睹官物當如己物。視公事當如私事。與其得罪于百姓。寧得罪于上官。為文豪健峻整。有表奏五卷。詩文三十卷。以淳熙五年逸老於休休堂。時簡堂和尚自天臺景星巖再赴隱靜。公和淵明詩十三篇送行。其一曰。師心如死灰。形亦如槁木。胡為衲子歸。似響答空谷。顧我塵垢身。正待醍醐浴。更願張佛燈。為我代明燭。
葉水心
葉適。字正則。永嘉人。淳熙中進士。雄文奧學推重當世。紹熙中遍歷華選。嘗密助趙汝愚定䇿。上疏辨朱熹之誣。官至寶謨閣學士。謚忠定。所著有水心等集諸書。公以佛書條項甚多。相反處亦不少。往
【現代漢語翻譯】 現代漢語譯本 尤袤（1127年-1194年）。字延之，梁溪（今江蘇無錫）人。紹興年間（1131年-1162年）考中進士。眾人推舉尤袤擔任秘書丞。張南軒得知訊息后說：『這真是秘書丞的人選啊！』他聽聞了釋迦牟尼出世之法，拜見了廬山歸宗禪師，想要謀劃隱居。朱元晦寄詩給他，有『逃禪公不要著急，且先了結塵世間的緣分』的詩句。后出任臺州知州。孝宗皇帝親自送行時問道：『南臺有什麼好的景色？』尤袤回答說：『太平洪福，國清萬年。』皇帝說：『聽說石橋應真（指羅漢）是五百強漢，有時會突然出現，地方官用什麼方法處置他們？』尤袤拱手回答說：『臣有金剛王寶劍在。』皇帝很高興，賜給他『遂初老人』四個字。到臺州后，尤袤用慈愛之心治理百姓。官至禮部尚書，謚號文簡。著有《遂初小稿》六十卷，《內外製》三十卷。
吳明可
吳芾（1083年-1158年）。字明可，仙居（今浙江仙居）人。考中進士。歷任龍圖閣直學士。先後擔任六個郡的太守，官吏敬畏他，百姓懷念他。他曾說：『看待官府的財物應當像看待自己的財物一樣，處理公務應當像處理私事一樣。與其得罪百姓，寧願得罪上官。』他的文章豪邁剛健，結構嚴謹。著有《表奏》五卷，《詩文》三十卷。淳熙五年（1178年）在休休堂安逸地養老。當時簡堂和尚從天臺景星巖再次前往隱靜寺，吳芾作淵明詩十三篇送行。其中一首說：『師父的心像死灰一樣，形體也像枯木一樣。為何衲子要歸去，好像迴響在空谷。看看我這滿身塵垢，正等待醍醐灌頂。更希望點亮佛燈，為我代為照亮。』
葉水心
葉適（1150年-1223年）。字正則，永嘉（今浙江溫州）人。淳熙年間（1174年-1189年）考中進士。他的雄健的文筆和深奧的學問被當時的人所推崇。紹熙年間（1190年-1194年）歷任要職。曾秘密幫助趙汝愚制定策略，上疏辯駁朱熹受到的誣陷。官至寶謨閣學士，謚號忠定。著有《水心集》等書。葉適認為佛書條目很多，相反之處也不少。
【English Translation】 English version You Mao (1127-1194). Zi (style name) was Yanzhi, a native of Liangxi (present-day Wuxi, Jiangsu). He passed the Jinshi examination during the Shaoxing period (1131-1162). Everyone recommended You Mao to serve as Secretary Assistant. Zhang Nanxuan, upon hearing the news, said, 'This is truly the right person for the Secretary Assistant position!' He heard about the Dharma of Shakyamuni's emergence into the world and met with Zen Master Guizong of Mount Lu, intending to plan for seclusion. Zhu Yuanhui sent him a poem with the line, 'Do not rush to escape to Zen, public, and first complete the worldly affairs.' Later, he was appointed as the prefect of Taizhou. Emperor Xiaozong personally saw him off and asked, 'What are the good sceneries of Nantai?' You Mao replied, 'Peaceful prosperity and national stability for ten thousand years.' The emperor said, 'I heard that the Yingzhen (referring to Arhats) of Stone Bridge are five hundred strong men, and they sometimes suddenly appear. What methods do local officials use to deal with them?' You Mao cupped his fist and replied, 'Your subject has the Vajra King Sword.' The emperor was very pleased and bestowed upon him the four characters 'Suichu Laoren' (Old Man of Initial Aspiration). After arriving in Taizhou, You Mao governed the people with compassion. He rose to the position of Minister of Rites and was posthumously honored as Wenjian. He authored 'Suichu Small Manuscripts' in sixty volumes and 'Internal and External Regulations' in thirty volumes.
Wu Mingke
Wu Fu (1083-1158). Zi (style name) was Mingke, a native of Xianju (present-day Xianju, Zhejiang). He passed the Jinshi examination. He successively served as Academician of the Dragon Diagram Pavilion. He served as the prefect of six prefectures, and the officials feared him, and the people missed him. He once said, 'Looking at official property should be like looking at one's own property, and handling official affairs should be like handling private affairs. Rather than offending the people, I would rather offend my superiors.' His writing was bold and vigorous, with a rigorous structure. He authored 'Memorials' in five volumes and 'Poems and Essays' in thirty volumes. In the fifth year of Chunxi (1178), he retired peacefully at Xiuxiutang. At that time, Monk Jiantang went to Yinjing Temple again from Jingxing Rock in Tiantai, and Wu Fu wrote thirteen poems in the style of Yuanming to see him off. One of them said, 'The master's heart is like dead ashes, and his form is like withered wood. Why does the monk return, like an echo in an empty valley? Look at my body full of dust, waiting for the nectar of enlightenment. I hope to light a Buddhist lamp to illuminate for me.'
Ye Shuixin
Ye Shi (1150-1223). Zi (style name) was Zhengze, a native of Yongjia (present-day Wenzhou, Zhejiang). He passed the Jinshi examination during the Chunxi period (1174-1189). His vigorous writing and profound learning were highly regarded by the people of that time. During the Shaoxi period (1190-1194), he held important positions. He secretly helped Zhao Ruyu formulate strategies and submitted a memorial to defend Zhu Xi from slander. He rose to the position of Academician of the Baomo Pavilion and was posthumously honored as Zhongding. He authored books such as 'Shuixin Collection'. Ye Shi believed that there were many items in Buddhist books, and there were many contradictions.
問石巖璉禪師。師曰。佛以戒定慧為宗。心境不感諸緣。水流花開。鳶飛魚躍皆吾性真。要在千差一照。事理渾融。日久月深。真空妙智自印本心矣。若能收視返聽。心外原無別佛。不必問條項多言相反也。適由是知歸。與朱子書云。適在荊州。無事贊佛書。乃知世外瑰奇之說。本不與道相亂。良由讀者不深考也。
真西山
真德秀。字景元。慶元中進士。累官參知政事。世稱西山先生。謚文忠。公帥湘州時。潭人為立生祠。深於禪學。嘗謂遺教經以端心正念為首。而深言持戒為智慧之本。至謂制心之道。如牧牛。如御馬。不使縱逸。去瞋止妄。息欲寡求。然後由禪定造智慧。具有漸次階級。非謂一超可入如來地也。又云。予讀楞嚴經。觀世音以聞思修為圓通第一。其曰初于聞中。入流亡所。所入既寂。動靜二相瞭然不生。如是漸增。聞所聞盡。盡聞不住。覺所覺空。空覺極圓。空所空滅。生滅既滅。寂滅現前。答能如是圓拔一根。則諸根皆脫。於一彈指頃。遍歷三空。即與諸佛無異矣。又讀金剛經至四果。乃廢經而嘆曰。須陀洹所證。則觀世音所謂初于聞中入流亡所者耶。入流非有法也。惟不入六塵。安然常住。斯入流矣。至於斯陀含名一往來而實無往來。阿那含名為不求而實無不來。蓋往則入塵。來
則返本。斯陀含雖能來矣而未能無住。阿那含非徒不往而亦無來。至阿羅漢則往來意盡。無法可得。然則名雖四果。實一法也。但歷三空有淺深之異耳。
錢公相
錢象祖。字公相。錢塘人。寧宗時問道于保寧全禪師。又參護國此庵元禪師。師曰。欲究此事。須得心法兩忘乃可。法執未忘。契理亦非悟也。公曰。才涉唇吻。便落意思如何。師曰。本自無瘡。勿傷之也。公渙然有得。自左丞相歸。日修凈業。
劉后村
劉克莊。字潛夫。號后村。淳祐中遷秘閣修撰。克莊生有異質。為文援筆立就。真德秀以學貫古今。文追騷雅薦之。有十釋詠。其達磨詠曰。直以心為佛。西來說最高。始知周孔外。別自有英豪。圖澄詠曰。值亂行何適。隨緣住亦安。能將石虎輩。只作海鷗看。
陸省庵
陸沅。號省庵居士。尚書左丞陸佃之孫。任福建提舉。中交代鄭興裔之言。閑退於家。客至語及。必合爪曰。沅與鄭歷卻中冤耳。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。目不他瞬。首倡偈曰。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。不緩不忽。聲如貫珠。有清晨三度到靈山之句。又閱毗盧大藏。凡臺教律部。少林心
【現代漢語翻譯】 現代漢語譯本： 『則返本』，意思是返回到本源。『斯陀含』（梵文：Sakrdagamin，意為一來果）雖然還能再來欲界一次，但已經不能安住于欲界。『阿那含』（梵文：Anagamin，意為不來果）不僅不再往生欲界，也不會再來欲界。到了『阿羅漢』（梵文：Arhat，意為無學果）的境界，往來之意已經斷絕，沒有任何法可以執著。如此說來，雖然名為四果，實際上只是一種法。只是經歷三界空性的程度有深淺的差異罷了。
錢公相
錢象祖，字公相，錢塘人。寧宗（1194-1224）年間向保寧全禪師問道，又參訪護國此庵元禪師。禪師說：『想要窮究此事，必須達到心與法兩相忘懷才可以。如果法執沒有忘卻，即使契合了道理也不是真正的開悟。』公相說：『才一涉及言語，就落入意思，這該如何是好？』禪師說：『本來就沒有瘡，不要自己去傷害它。』公相豁然有所領悟。從左丞相的位置退下來后，每天修習凈土法門。
劉后村
劉克莊，字潛夫，號后村。淳祐（1241-1252）年間陞遷為秘閣修撰。劉克莊天生具有異於常人的資質，寫文章提筆就能完成。真德秀因為他學識貫通古今，文采追得上《離騷》而推薦他。有《十釋詠》，其中《達磨詠》說：『直接以心為佛，從西天傳來的說法最高妙。這才知道周公孔子之外，另有英雄豪傑。』《圖澄詠》說：『遇到亂世該往哪裡去呢？隨順因緣安住也是好的。能夠把石虎這樣的人，只當做海鷗來看待。』
陸省庵
陸沅，號省庵居士，尚書左丞陸佃的孫子。擔任福建提舉。因為交代鄭興裔的事情，閑居在家。客人來訪談及此事，他必定合掌說：『陸沅與鄭興裔經歷了一場冤案。應當用善法來化解它，否則彼此報復就沒有了結的時候。』他平時持誦《法華經》，早晨起來就沐浴焚香，眼睛不看其他地方。首先唱誦偈子說：『清晨洗手打開貝葉經，不求諸佛保佑也不祈求消災。世俗的緣分該斷就讓它斷，在劫火的光焰中且舞一回。』然後打開經卷誦讀，不快不慢，聲音如貫珠一般。有『清晨三次到達靈山』的詩句。又閱讀《毗盧大藏經》，凡是天臺宗的教義和律部，以及少林的心法。
【English Translation】 English version: 'Then return to the origin,' meaning to return to the source. 'Sakrdagamin' (meaning 'Once-Returner') although still able to come to the desire realm once more, is no longer able to dwell in the desire realm. 'Anagamin' (meaning 'Non-Returner') not only no longer goes to the desire realm, but also will not come to the desire realm again. As for the state of 'Arhat' (meaning 'Worthy One'), the intention of coming and going has been exhausted, and there is no Dharma to be attached to. Thus, although named the Four Fruits, it is actually one Dharma. It is only that the degree of experiencing the emptiness of the three realms varies in depth.
Qian Gongxiang
Qian Xiangzu, styled Gongxiang, was a native of Qiantang. During the Ningzong (1194-1224) era, he inquired about the Dao from Chan Master Baoning Quan, and also visited Chan Master Huguo C庵 Yuan. The master said, 'If you want to thoroughly investigate this matter, you must reach the point where both mind and Dharma are forgotten. If the attachment to Dharma is not forgotten, even if it accords with the principle, it is not true enlightenment.' Gongxiang said, 'As soon as it involves speech, it falls into meaning, what should be done?' The master said, 'Originally there was no sore, do not injure it yourself.' Gongxiang suddenly had an understanding. After retiring from the position of Left Vice Minister, he cultivated the Pure Land Dharma daily.
Liu Houchun
Liu Kezhuang, styled Qianfu, named Houchun. During the Chunyou (1241-1252) era, he was promoted to Secretariat Drafter. Liu Kezhuang was born with extraordinary qualities, and he could complete writing as soon as he picked up the pen. Zhen Dexiu recommended him because of his knowledge spanning ancient and modern times, and his writing style resembling the 'Li Sao'. He had 'Ten Interpretations', among which the 'Ode to Bodhidharma' said: 'Directly taking the mind as the Buddha, the teaching from the West is the most supreme. Only then do we know that outside of the Duke of Zhou and Confucius, there are other heroes.' The 'Ode to Fotucheng' said: 'When encountering troubled times, where should one go? Dwelling according to circumstances is also peaceful. Able to regard people like Shi Hu, only as seagulls.'
Lu Sheng'an
Lu Yuan, named Layman Sheng'an, was the grandson of Lu Dian, the Left Vice Minister of the Ministry of Personnel. He served as the Fujian Judicial Intendant. Because of the matter of handing over to Zheng Xingyi, he lived in leisure at home. When guests came and talked about this matter, he would always put his palms together and say, 'Lu Yuan and Zheng Xingyi experienced a wrongful case. We should resolve it with good Dharma, otherwise, there will be no end to mutual retaliation.' He usually recited the 'Lotus Sutra'. In the morning, he would bathe and burn incense, and his eyes would not look elsewhere. He first chanted the verse saying, 'Washing hands in the clear morning, opening the palm-leaf scripture, not seeking blessings from the Buddhas, nor praying to avert disasters. Let worldly affinities be cut off when they should be, and dance once in the flames of the kalpa.' Then he opened the scripture and read it, neither fast nor slow, his voice like strung pearls. There is the line 'Three times arriving at Ling Mountain in the clear morning.' He also read the 'Vairocana Tripitaka', all the teachings and Vinaya of the Tiantai school, and the mind Dharma of Shaolin.
宗。靡不參究。
范致虛
范沖。字謙叔。一字致虛。甲翰苑守豫章。謁圓通道旻禪師曰。某宿世作何福業。今生墮在金紫囊中。去此事稍遠。旻呼內翰。公應諾。旻曰何遠之有。公為躍然。
吳履齋
吳潛。字毅夫。號履齋。正肅公柔勝之子。理宗朝拜相。后為賈似道所排。遂謫循州。宿楓亭接待寺。與僧曰。昔文殊告世尊曰。我初入不思議三昧。繫心一緣。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。溈山問懶安云。汝十二時當作務。安云牧牛。溈云作么生牧。安云。一回入草去。驀鼻拽將來。此皆繫心一緣也。自後尊宿又生生巧妙方便。令學者看個話頭。如狗子佛性。麻三斤。乾屎橛。青州布衫。庭前柏子之類。都是理路不通處。教人取次看一則。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。此皆繫心一緣之證據也。公於法門得大自在。其在循州豫知死日。語人曰。吾將逝矣。夜必雷雨。已而果然。作詩端坐而逝。封許國公。
饒德操
饒節。字德操。臨川人。以文章著稱。曾子宣魏了翁皆與之遊。往來襄鄧間。嘗令其仆守舍。一日見仆歸。占對異
【現代漢語翻譯】 宗。沒有不參與研究的。
范致虛
范沖，字謙叔，一字致虛。曾在翰林院任職，後任豫章太守。他拜訪圓通道旻禪師，說道：『我前世做了什麼福業，今生卻困在金紫囊中（指高官厚祿），離修行這件事越來越遠。』道旻禪師呼喚：『內翰（對翰林院官員的尊稱）。』范沖應諾。道旻禪師說：『有什麼遠的呢？』范沖因此而醒悟。
吳履齋
吳潛，字毅夫，號履齋，正肅公吳柔勝之子。在理宗（1225-1264）朝擔任宰相，后被賈似道排擠，於是被貶到循州。他住在楓亭接待寺，對僧人說：『過去文殊菩薩告訴世尊（釋迦牟尼佛）說：我最初進入不思議三昧（不可思議的禪定）時，繫心一緣（將心專注於一個對象）。所謂繫心一緣，就像觀日、觀月、觀眉間毫相（佛像眉間的白毫），以及鼻尖的白色等。事情雖然淺近，道理卻深奧微妙。』就像趙州禪師說：『老僧十二時辰，只有粥飯二時是雜用心。』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：『一回入草去，驀鼻拽將來（一旦牛跑到草叢裡，就立刻抓住牛鼻子拉回來）。』這些都是繫心一緣的例子。自此以後，尊宿們又生出種種巧妙方便，讓學人看個話頭（禪宗用語，指參禪的題目），如狗子佛性（狗有沒有佛性）、麻三斤（麻有多少斤）、乾屎橛（干糞塊）、青州布衫（青州布衫）、庭前柏子（庭前的柏樹）之類。這些都是理路不通的地方，教人隨便看一個。看來看去，疑來疑去，十二時辰中，常常不放舍。忽然鼻孔噴地一下，就是當人安身立命之處。這些都是繫心一緣的證據。』吳潛對佛法有很深的理解，在循州時預先知道自己去世的日期，告訴別人說：『我將要去世了，夜裡必定有雷雨。』不久之後果然如此。他寫完詩後端坐而逝，被追封為許國公。
饒德操
饒節，字德操，臨川人。以文章著稱。曾子宣、魏了翁都與他交遊。他往來於襄陽、鄧州一帶，曾經讓他的僕人看家。一天，他看見僕人回來，應對不同尋常。
【English Translation】 All schools were thoroughly investigated.
Fan Zhixu
Fan Chong, styled Qianshu, also known as Zhixu, once served in the Hanlin Academy and later as the governor of Yuzhang. He visited Chan Master Yuantong Daomin and said, 'What meritorious deeds did I perform in my past life that I am now trapped in a golden and purple bag (referring to high officialdom), growing further away from this matter (spiritual practice)?' Daomin called out, 'Academician!' Fan Chong responded. Daomin said, 'How is it far?' Fan Chong was thus awakened.
Wu Luzhai
Wu Qian, styled Yifu, named Luzhai, was the son of Duke Zhengsu Wu Rousheng. He served as prime minister during the reign of Emperor Lizong (1225-1264) of the Song Dynasty, but was later ousted by Jia Sidao and exiled to Xunzhou. He stayed at the Jie Dai Temple in Fengting and said to a monk, 'In the past, Manjusri Bodhisattva told the World Honored One (Sakyamuni Buddha), 'When I first entered the Samadhi of Inconceivability (unimaginable concentration), I focused my mind on one object (繫心一緣). This focusing of the mind on one object is like contemplating the sun, contemplating the moon, contemplating the white hair between the eyebrows (of a Buddha image), and the whiteness of the tip of the nose. Although the matters are simple, the principles are profound and subtle.' It is like what Chan Master Zhaozhou said, 'This old monk uses his mind in a mixed way only during the two times of porridge and rice in the twelve hours.' Chan Master Weishan asked Chan Master Lan'an, 'What do you do in the twelve hours?' Lan'an said, 'Herding the cow.' Weishan said, 'How do you herd it?' Lan'an said, 'Once it goes into the grass, I immediately grab its nose and pull it back.' These are all examples of focusing the mind on one object. Since then, venerable masters have created various skillful means to have students contemplate a topic (話頭), such as 'Does a dog have Buddha-nature (狗子佛性)?', 'Three pounds of flax (麻三斤)', 'A dry shit stick (乾屎橛)', 'Qingzhou cloth shirt (青州布衫)', 'The cypress tree in the courtyard (庭前柏子)', and so on. These are all places where reasoning cannot penetrate, teaching people to casually look at one. Looking and looking, doubting and doubting, constantly not letting go in the twelve hours. Suddenly, with a burst from the nostrils, that is where the person finds peace and establishes their life. These are all evidence of focusing the mind on one object.' Wu Qian had a deep understanding of the Dharma. While in Xunzhou, he knew the date of his death in advance and told others, 'I am about to pass away, and there will surely be thunder and rain tonight.' Soon after, it happened as he said. He sat upright after writing a poem and passed away, and was posthumously honored as Duke of Xu.
Rao Decao
Rao Jie, styled Decao, was from Linchuan. He was known for his writing. Zeng Zixuan and Wei Liaoweng were both friends with him. He traveled between Xiangyang and Dengzhou. He once had his servant guard the house. One day, he saw the servant return, and his responses were unusual.
常。怪問之。仆曰。守舍無所用心。聞鄰寺長老有道價。特往請一轉語。忽爾開悟。身心泰然。無他也。德操慨然曰。汝能是。我乃不能。何哉。徑往白崖問道。與其仆祝髮為浮屠。德操法名如壁。仆名如琳。琳有疾。德操躬親藥餌。既卒。盡送終之義。夏均父為其疏云。無復挾書。更逐康成之後。何憂成佛。不居靈運之先。時稱其精當。德操號倚松道人。所撰詩辭有倚松集。呂紫薇云。饒德操自為僧之後。詩更高妙。嘗勸予專意道詩云。向來相許濟時功。大似頻伽餉遠空。我已定交木上座。君猶求舊管城公。文章不療百年老。世事能排兩頰紅。好貸夜牕三十刻。胡牀趺坐究幡風。
劉中明
劉昉。字中明。初為丞相府史積勞。出為左殿直。已而嘆曰。為吏良苦。吾將清吾中扄。脫屣塵垢之外。遂往郴州。棲止於東山僧坊。沙門道覺詑中明曰。吾然膏油于如來前三十年矣。勝利當無涯。中明曰。異乎吾所聞。修竹之子。以身為檠。以戒行為膏油。以心為然器。照一切無明。古所稱然燈佛也。道覺大異之。居百日。別覺而去。後於南康伽藍尸解。周有從至東都。見中明葛裘賣藥於市。問曰。先生尸解。何至此耶。中明曰。無則入有。解乃歸真。吾家常事耳。子何訝焉。有從曰。居與先生同闬。先生面若紅瓊
【現代漢語翻譯】 現代漢語譯本 常某感到奇怪，便問他的僕人。僕人說：『我守家無事可做，聽說鄰寺的長老很有道行，特地去請教了一句開示的話，忽然就開悟了，身心泰然，沒有其他原因。』饒德操聽後感慨地說：『你能做到這樣，我卻不能，為什麼呢？』於是直接前往白崖山問道，和他的僕人一起剃髮出家做了和尚。饒德操的法名叫如壁，僕人的法名叫如琳。如琳生病時，饒德操親自為他煎藥餵藥，如琳去世后，饒德操盡了送終的義務。夏均父為他寫的祭文說：『不再抱著書本，而是追隨鄭康成（東漢大學者）之後，何愁不能成佛？即使不能排在謝靈運（南朝宋詩人）之前，又有什麼可憂慮的呢？』當時的人都稱讚他的祭文寫得精當。饒德操自號倚松道人，所作的詩詞有《倚松集》。呂紫薇說，饒德操自從做了和尚之後，詩寫得更加高妙。曾經勸我專心寫詩，說：『向來互相期許有濟世的功業，就像頻伽鳥（妙音鳥）的歌聲獻給遙遠的天空一樣。我已經和木上座（僧人）結為朋友，你卻還在求助於舊時的管城公（毛筆的代稱）。文章不能治療衰老，世事能使人兩頰發紅。不如借來夜晚窗前三十刻的時間，坐在胡牀上靜坐，研究幡風的真諦。』
劉中明
劉昉，字中明。起初在丞相府做小吏，積累功勞后，被提拔為左殿直。後來他嘆息說：『做官實在太辛苦了，我將要清凈我的內心，擺脫塵世的束縛。』於是前往郴州，居住在東山僧坊。沙門（出家修道的人）道覺稱讚劉中明說：『我已經在如來佛前點燃膏油燈三十年了，所獲得的功德利益應當是無邊無際的。』劉中明說：『這和我所聽說的不同。修竹的種子，以自身為燈架，以戒律行為膏油，以心為燃燒的器具，照亮一切無明（佛教指煩惱）。古人所稱的燃燈佛（過去佛）就是這樣。』道覺聽後感到非常驚異。劉中明在僧坊住了百日，告別道覺離去。後來周有從到東都（洛陽），看見劉中明穿著粗布衣服在市場上賣藥。周有問：『先生已經尸解（道教指脫離肉體成仙），為什麼會在這裡呢？』劉中明說：『從無到有，尸解是迴歸真我，這是我家常便飯的事情，你有什麼可驚訝的呢？』周有說：『我與先生是鄰居，先生的臉色紅潤如紅色的美玉。』
【English Translation】 English version Chang was surprised and asked his servant. The servant said, 'I have nothing to do guarding the house. I heard that the elder of the neighboring temple is virtuous, so I went to ask for a word of enlightenment. Suddenly, I became enlightened, and my body and mind are at peace. There is no other reason.' Rao Decao (name of a person) said with emotion, 'You can do this, but I cannot. Why?' So he went directly to Baiya Mountain to ask about the Way, and together with his servant, he shaved his head and became a monk. Rao Decao's Dharma name was Rubi, and his servant's name was Rulin. When Rulin was ill, Rao Decao personally prepared and administered medicine. After Rulin passed away, Rao Decao fulfilled the duty of sending him off. Xia Junfu wrote a eulogy for him, saying, 'No longer holding books, but following Zheng Kangcheng (a great scholar of the Eastern Han Dynasty), why worry about not becoming a Buddha? Even if you cannot be ahead of Xie Lingyun (a poet of the Southern Dynasty Song Dynasty), what is there to worry about?' At that time, people praised his eulogy as precise and appropriate. Rao Decao called himself Yisong Daoren. His poems and lyrics are in the 'Yisong Collection'. Lu Ziwei said that Rao Decao's poems became even more exquisite after he became a monk. He once advised me to focus on writing poetry, saying, 'We have always promised each other to have the merit of saving the world, just like the Kalavinka (mythical bird with a beautiful voice) offering its song to the distant sky. I have already made friends with the monk Mu Shangzuo, but you are still seeking help from the old Guan Chenggong (a metaphor for writing brush). Articles cannot cure old age, and worldly affairs can make your cheeks red. It is better to borrow thirty quarters of the night window, sit cross-legged on a Hu bed, and study the true meaning of the banner wind.'
Liu Zhongming
Liu Fang, styled Zhongming. Initially, he worked as a clerk in the Prime Minister's office and accumulated merits. He was promoted to Zuo Dianzhi. Later, he sighed and said, 'Being an official is really hard. I will purify my inner self and get rid of the shackles of the world.' So he went to Chenzhou and lived in the Dongshan Monastery. The Shramana (Buddhist monk) Daojue praised Liu Zhongming, saying, 'I have been burning oil lamps before the Tathagata (another name for Buddha) for thirty years, and the merits and benefits I have obtained should be boundless.' Liu Zhongming said, 'This is different from what I have heard. The seed of bamboo uses itself as a lampstand, uses precepts and conduct as lamp oil, and uses the mind as a burning vessel to illuminate all ignorance (Buddhism refers to afflictions). The ancient so-called Dipamkara Buddha (a past Buddha) is like this.' Daojue was very surprised after hearing this. Liu Zhongming stayed in the monastery for a hundred days, bid farewell to Daojue and left. Later, Zhou Youcong went to Dongdu (Luoyang) and saw Liu Zhongming selling medicine in the market wearing coarse clothes. Zhou You asked, 'Sir, you have already achieved corpse liberation (Taoism refers to becoming an immortal by escaping from the physical body), why are you here?' Liu Zhongming said, 'From nothing to something, corpse liberation is returning to the true self. This is a common occurrence in my family, what is there to be surprised about?' Zhou You said, 'I am a neighbor of yours, sir, and your face is as red as red jade.'
。有從將為枯骨。獨不念之乎。中明曰。逾五十之年。雖志於道如敗屋然。支傾補漏。第可延歲月。況子行年七十。平生好法律。佐人爭訟。損子陰德多矣。尚何言。遂去不知所之。
劉經臣
劉經臣。字興朝。少以逸才登仕版。于佛法未之信。因會東林照覺禪師。始醉心祖道。后抵京師。謁慧林沖禪師于僧舍。問雪竇如何是諸佛本源。答曰千峰寒色。語下有省。歲余官雒幕。參韶山杲禪師。將去官。辭杲。杲囑曰。公如此用心。何愁不悟。向後或有非常境界。無量歡喜。宜急收舍。若收拾得去。便成法器。若收拾不得。則成失心之患。未幾復至京師趨智海。依正覺逸禪師請問因緣。逸曰。古人道平常心是道。爾十二時中。放光動地。不自知覺向外馳求。轉疏轉遠。公益疑不解。一夕入室。逸舉傳燈所載波羅提尊者見香至國王。何者是佛見性是佛之語。問公。公不能對疑甚。歸就寢。熟睡至五更覺來。方追念間。見種種異相。表裡洞徹。六根震動。天地迴旋。如雪開月現。喜不自勝。忽憶韶山臨別所囑之言姑抑之。逗明悉以所得告逸為證。逸厲聲曰。這個是甚麼事卻說履踐。公默契。乃作發明心地頌六首。及著明道諭儒篇以警世。
戴道純
戴道純。字孚中。官寺丞。一日咨扣靈源禪師有省
【現代漢語翻譯】 現代漢語譯本：有的人即將化為枯骨，難道您就不想想這些嗎？中明說：『超過五十歲的人，即使立志于道，也像破敗的房屋一樣，支撐傾斜的地方，修補漏洞，僅僅可以延長歲月。何況您已經七十歲了，平生喜歡法律，幫助別人爭訟，損耗您的陰德太多了，還說什麼呢？』於是離去，不知去了哪裡。
劉經臣
劉經臣（？），字興朝，年輕時憑藉出衆的才華步入仕途，對佛法並不相信。因為參加東林照覺禪師的法會，才開始沉醉於祖師的禪道。後來到京城，在僧舍拜見慧林沖禪師，問：『雪竇（指雪竇重顯禪師）說的什麼是諸佛的本源？』沖禪師回答說：『千峰寒色。』劉經臣在禪師的開示下有所領悟。一年多后，劉經臣任職洛陽，參拜韶山杲禪師，將要離職時，向杲禪師告辭。杲禪師囑咐說：『您如此用心，何愁不能開悟？以後或許會有非常境界，無量的歡喜，應該趕緊收斂。如果能收斂得住，便能成為法器；如果收斂不住，就會成為精神失常的隱患。』不久，劉經臣再次來到京城，前往智海，依止正覺逸禪師，請問佛法因緣。逸禪師說：『古人說平常心是道，您十二時辰中，放光動地，不自覺知，向外馳求，越發疏遠。』劉經臣更加疑惑不解。一天晚上進入禪室，逸禪師舉出《傳燈錄》所記載的波羅提尊者見香至國王時，『何者是佛？見性是佛』的話，問劉經臣。劉經臣不能回答，非常疑惑。回到住處睡覺，熟睡到五更醒來，才追憶起這件事，見到種種奇異的景象，內外通透明徹，六根震動，天地迴旋，如同雪融化后月亮顯現，歡喜得無法抑制。忽然想起韶山杲禪師臨別時的囑咐，姑且抑制住。天亮后，詳細地把自己的所得告訴逸禪師，請求印證。逸禪師厲聲說：『這是什麼事，還說什麼履踐？』劉經臣心領神會。於是作了發明心地的頌六首，並著《明道諭儒篇》來警醒世人。
戴道純
戴道純（？），字孚中，擔任寺丞。有一天向靈源禪師請教，有所領悟。
【English Translation】 English version: Someone was about to become withered bones. Don't you think about that? Zhong Ming said, 'Those over fifty years old, even if they aspire to the Dao, are like dilapidated houses. Supporting the tilting parts and patching the leaks can only prolong their lives. Moreover, you are seventy years old, and you have always been fond of law, helping others in litigation, which has greatly diminished your Yin virtue. What else is there to say?' Then he left, and no one knew where he went.
Liu Jingchen
Liu Jingchen, styled Xingchao, entered officialdom at a young age with outstanding talent, but he did not believe in Buddhism. Because of attending a Dharma assembly of Zen Master Zhaojue of Donglin, he began to be fascinated by the Zen path of the patriarchs. Later, he went to the capital and visited Zen Master Huilin Chong in a monastery, asking, 'What is the original source of all Buddhas according to Xuedou (referring to Zen Master Xuedou Chongxian)?' Zen Master Chong replied, 'The cold color of a thousand peaks.' Liu Jingchen had some understanding under the Zen master's instruction. More than a year later, Liu Jingchen took office in Luoyang and visited Zen Master Gao of Shaoshan. When he was about to leave office, he bid farewell to Zen Master Gao. Zen Master Gao instructed, 'With your diligence, why worry about not attaining enlightenment? In the future, there may be extraordinary states and immeasurable joy. You should quickly restrain them. If you can restrain them, you will become a vessel of Dharma; if you cannot restrain them, you will become a victim of mental disorder.' Soon, Liu Jingchen came to the capital again, went to Zhihai, relied on Zen Master Zhengjue Yi, and asked about the causes and conditions of Buddhism. Zen Master Yi said, 'The ancients said that the ordinary mind is the Dao. In the twelve hours of the day, you emit light and shake the earth, unknowingly, seeking outward, becoming more and more distant.' Liu Jingchen became even more puzzled. One night, he entered the meditation room, and Zen Master Yi cited the words of Venerable Praratna seeing King Fragrant Supreme in the Transmission of the Lamp, 'What is Buddha? Seeing one's nature is Buddha,' and asked Liu Jingchen. Liu Jingchen could not answer and was very puzzled. He went back to his residence to sleep, and when he woke up at the fifth watch, he recalled this matter and saw various strange phenomena, with inner and outer clarity, the six senses shaking, and the heaven and earth revolving, like the moon appearing after the snow melts, and he was overjoyed. Suddenly, he remembered Zen Master Gao of Shaoshan's parting instructions and suppressed it for the time being. At dawn, he told Zen Master Yi in detail what he had gained and asked for confirmation. Zen Master Yi sternly said, 'What is this matter? Why talk about practice?' Liu Jingchen understood. So he composed six verses on revealing the mind-ground and wrote Mingdao Yu Ru Pian (Clarifying the Dao to Admonish Scholars) to warn the world.
Dai Daochun
Dai Daochun, styled Fuzhong, served as a temple secretary. One day, he consulted Zen Master Lingyuan and had an awakening.
。乃呈偈曰。杳冥源底全機處。一片心花露印文。知是幾生曾供養。時時微笑動香云。
楊圭
楊圭。仕至大中大夫。嘗曰。諸佛說法。不離自性。心地無非自性戒。心地無癡自性慧。心地無亂自性定。嘗見自心自性。自修自度。不從人得。又云。國初以學佛名家者不可勝數。如王文正公。晁文元公。楊文莊公。楊文公。近世陳忠肅公。李忠定公。扶皇極。開太平。風節凜然。亦何貶于儒道。文正公與士大夫結凈行社。弟子社友凡八十人。文元公法藏碎金諸書。無非開佛心見。文莊公平日。五鼓盥漱誦金剛經。三十年不輟。文公與璉禪師游。出其所撰景德傳燈錄以淑後人。由是而觀。區區之跡未可論人也。
李端愿
李端愿。兒時在館舍。常閱禪書。長雖婚宦。然篤志祖道遂於後圃築室類蘭若。邀達觀曇穎禪師處之。公問曰。天堂地獄。畢竟是有是無。穎曰。諸佛向無中說有。眼見空花。太尉就有里尋無。手揸水月。堪笑眼前見牢獄不避。心外聞天堂欲生。太尉但了自心。自然無惑。公回說偈曰。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。
高世則
高世則。字仲貽。號無功。以節度使判溫州。所得俸祿積二萬緡。請以禪郡費。當
【現代漢語翻譯】 現代漢語譯本：於是（僧人）呈上偈語說：『在深邃幽暗的源頭，是全體機能的所在之處，一片心花顯露出佛陀的印記。我知道這是經過多少世的供養才得來的，時時微笑，感動得香云飄動。』
楊圭
楊圭，官至大中大夫。他曾說：『諸佛說法，不離自性（自身的本性）。心地沒有邪惡就是自性戒（本性中的戒律），心地沒有愚癡就是自性慧（本性中的智慧），心地沒有散亂就是自性定（本性中的禪定）。』他常常觀照自己的心和本性，自己修行，自己解脫，不依賴他人。他又說：『宋朝初期（960年）以學佛聞名的人數不勝數。如王文正公（王旦），晁文元公（晁宗愨），楊文莊公（楊億），楊文公（楊大年）。近世有陳忠肅公（陳堯佐），李忠定公（李迪）。他們匡扶皇室，開創太平盛世，風骨氣節令人敬佩，又有什麼地方比儒家、道家差呢？』文正公與士大夫結成凈行社，弟子和社友共有八十人。文元公的《法藏碎金》等書，無非是開啟佛心，使人明見本性。文莊公平日裡，五更時分洗漱完畢就誦讀《金剛經》，三十年從未間斷。文公與璉禪師交往，拿出他所撰寫的《景德傳燈錄》來教化後人。由此看來，僅僅憑一些細小的行為是不能評價一個人的。
李端愿
李端愿，小時候在私塾讀書時，常常閱讀禪宗書籍。長大后雖然結婚做官，但仍然篤信禪宗，於是在後花園建造房屋，類似蘭若（寺院），邀請達觀曇穎禪師居住。李端愿問：『天堂地獄，究竟是存在還是不存在？』曇穎禪師說：『諸佛在空無中說有，就像眼睛看見虛幻的空花。太尉（李端愿的官職）您在實有中尋找空無，就像用手去抓水中的月亮。可笑的是，您明明看見眼前的牢獄卻不躲避，在心外聽到天堂就想往生。太尉您只要明瞭自己的心，自然就不會有疑惑。』李端愿回去后寫了一首偈語說：『三十八歲，懵懂無知。等到有了知覺，又與無知有什麼區別？滔滔的汴水，隱隱約約的隋堤。禪師您該回去了，時間像箭一樣飛逝。』
高世則
高世則，字仲貽，號無功，以節度使的身份管理溫州。他將所得的俸祿積攢了兩萬緡（古代的貨幣單位），請求用作禪郡的費用，應當……
【English Translation】 English version: Thereupon, (the monk) presented a verse, saying: 'In the deep and obscure source, is the place of the complete function, a piece of heart-flower reveals the Buddha's seal. I know this is obtained through countless lifetimes of offerings, constantly smiling, moving the fragrant clouds.'
Yang Gui
Yang Gui, who served as Da Zhong Da Fu (a high-ranking official). He once said, 'All Buddhas' teachings do not deviate from one's own nature (self-nature). A mind without evil is self-nature's precepts (precepts in one's nature), a mind without ignorance is self-nature's wisdom (wisdom in one's nature), a mind without disturbance is self-nature's samadhi (samadhi in one's nature).' He often contemplated his own mind and nature, cultivating himself, liberating himself, not relying on others. He also said, 'In the early Song Dynasty (960 AD), those who were famous for studying Buddhism were countless. Such as Wang Wenzheng Gong (Wang Dan), Chao Wenyuan Gong (Chao Zongque), Yang Wenzhuang Gong (Yang Yi), Yang Wen Gong (Yang Danian). In recent times, there were Chen Zhongsu Gong (Chen Yaozuo), Li Zhongding Gong (Li Di). They supported the imperial family and created a peaceful and prosperous era, their integrity and moral character were admirable, and in what way were they inferior to Confucianism and Taoism?' Wenzheng Gong formed a Pure Practice Society with scholars and officials, with a total of eighty disciples and society members. Wenyuan Gong's books such as 'Treasures from the Dharma Store' were all about opening the Buddha-mind and enabling people to see their true nature. Wenzhuang Gong would wash and rinse at the fifth watch (early morning) and recite the Diamond Sutra every day, without interruption for thirty years. Wen Gong associated with Chan Master Lian, and took out his 'Jingde Records of the Transmission of the Lamp' to educate later generations. From this perspective, one cannot judge a person solely based on some minor actions.
Li Duanyuan
Li Duanyuan, when he was a child studying at a private school, often read Chan books. Although he married and became an official when he grew up, he still firmly believed in Chan Buddhism, so he built a house in the back garden, similar to a Lanruo (monastery), and invited Chan Master Daguan Tanying to live there. Li Duanyuan asked, 'Heaven and hell, do they ultimately exist or not?' Chan Master Tanying said, 'All Buddhas speak of existence from non-existence, just like seeing illusory flowers in the sky. Grand Commandant (Li Duanyuan's official title), you are seeking non-existence from existence, just like trying to grasp the moon in the water with your hands. It is laughable that you clearly see the prison in front of you but do not avoid it, and you want to be reborn in heaven when you hear about it outside your mind. Grand Commandant, if you only understand your own mind, you will naturally have no doubts.' Li Duanyuan returned and wrote a verse saying, 'At thirty-eight years old, I was ignorant and unknowing. When I gained knowledge, what difference is there from being unknowing? The turbulent Bian River, the faintly visible Sui embankment. Master, you should return, time flies like an arrow.'
Gao Shize
Gao Shize, styled Zhongyi, named Wugong, managed Wenzhou as a Jiedushi (military governor). He accumulated 20,000 strings of cash (ancient currency unit) from his salary and requested that it be used for the expenses of the Chan prefecture, which should be...
時皇族居溫者多恣橫。世則以風裁鎮之。民賴以安。初參芙蓉禪師求指心要。一日忽造微密。呈偈曰。懸崖撒手任縱橫。大地虛空自坦平。照壑輝巖不借月。庵頭別有一簾明。
趙松雪
趙孟頫。字子昂。宋宗室。母丘夫人臨月。夢一僧入寢。覺而生孟頫。年甫十二。即好寫金剛經。與僧語。親若眷屬。重天目中峰之道。每受師書。必焚香望拜。公嘗提舉江浙儒學。叩師心要。師為說防情復性之旨。后入翰林。遣問金剛般若大意。師答以略義一卷。中峰有凈土偈一百八首。公為作一百八贊手書授之。有中峰凈土帖。
黃晉卿
黃溍。義烏人。自幼篤學。博極群書。發為文章。如澄湖不波。一碧萬頃。與柳貫虞集揭奚斯游。人號儒林四傑。延祐初進士。累官侍講學士。謚文獻。公于佛典橫襟考究。其撰虎丘寺記。茲上人息庵銘。蔣山志公塔院記。俱膾炙人口。
顧仲英
顧阿瑛。字仲英。崑山人。輕財結客。豪宕自喜。年三十始折節讀書。筑別業于茜涇之西。曰玉山佳處。日宴客賦詩其中。若河東張翥。會稽楊維禛。天臺柯九思。方外張伯雨輩。皆樂與之遊。張士誠累辟不就。母喪廬于墓。檢釋氏書有悟。遂祝髮號金粟道人。
楊鐵崖
楊維禎。字廉夫。諸暨人。泰
【現代漢語翻譯】 當時皇族居住在溫地的人大多放縱蠻橫，世則憑藉風度和才幹來鎮撫他們，百姓依賴他而安定。當初，世則參拜芙蓉禪師，請求指點心要。一日，忽然領悟到精微奧妙之處，呈上偈語說：『懸崖撒手任縱橫，大地虛空自坦平。照壑輝巖不借月，庵頭別有一簾明。』
趙松雪
趙孟頫（Zhào Mèngfǔ，1254-1322），字子昂，是宋朝宗室的後代。他的母親丘夫人在懷孕時，夢見一位僧人進入寢室，醒來后就生下了趙孟頫。他年僅十二歲，就喜歡書寫《金剛經》，與僧人交談，親近得像家人一樣。他推崇天目山中峰禪師的道法，每次收到中峰禪師的信，必定焚香遙拜。趙孟頫曾擔任提舉江浙儒學，向中峰禪師請教心要。中峰禪師為他講述了『防情復性』的宗旨。後來，趙孟頫進入翰林院，派遣使者詢問《金剛般若經》的大意。中峰禪師用一卷略義作為回答。中峰禪師有凈土偈一百零八首，趙孟頫為每一首偈語都寫了贊，並親手書寫後送給中峰禪師。留有《中峰凈土帖》。
黃晉卿
黃溍（Huáng Jìn，1277-1357），是義烏人。他從小就專心學習，廣泛閱讀各種書籍，寫出的文章，如同平靜的湖面，一碧萬頃。他與柳貫、虞集、揭奚斯交往，人們稱他們為『儒林四傑』。元朝延祐年間（1314-1320）考中進士，歷任侍講學士，死後謚號『文獻』。黃溍對佛典深入研究，他撰寫的《虎丘寺記》、《茲上人息庵銘》、《蔣山志公塔院記》等文章，都廣為流傳。
顧仲英
顧阿瑛（Gù Āyīng），字仲英，是崑山人。他輕視錢財，喜歡結交賓客，性格豪放不羈。三十歲時才開始認真讀書，在茜涇的西邊建造別業，名為『玉山佳處』，每天在那裡宴請賓客，吟詩作賦。像河東的張翥、會稽的楊維禛、天臺的柯九思、方外的張伯雨等人，都樂於與他交往。張士誠多次徵召他，他都沒有應允。母親去世后，他在墓旁守孝，閱讀佛經後有所領悟，於是剃髮出家，法號金粟道人。
楊鐵崖
楊維禎（Yáng Wéizhēn，1296-1370），字廉夫，是諸暨人。泰定
【English Translation】 At that time, many members of the imperial clan residing in Wen were often unrestrained and tyrannical. Shi Ze used his demeanor and talent to pacify them, and the people relied on him for peace. Initially, he consulted with Zen Master Furong, seeking guidance on the essentials of the mind. One day, he suddenly grasped the subtle and profound, presenting a verse saying: 'Releasing the hand on the cliff, let it go freely; the vast earth and empty space are naturally flat and peaceful. Illuminating the ravines and shining on the rocks, not borrowing from the moon; at the hermitage, there is another curtain of light.'
Zhao Songxue
Zhao Mengfu (Zhào Mèngfǔ, 1254-1322), courtesy name Zi'ang, was a descendant of the Song dynasty's imperial family. His mother, Lady Qiu, dreamed of a monk entering her chamber while pregnant, and after waking up, she gave birth to Zhao Mengfu. At the young age of twelve, he enjoyed writing the Diamond Sutra and conversing with monks, as close as family. He revered the teachings of Zen Master Zhongfeng of Tianmu Mountain, and each time he received a letter from Zhongfeng, he would burn incense and bow in reverence. Zhao Mengfu once served as the Director of Confucian Studies in Jiangzhe, seeking the essentials of the mind from Zhongfeng. Zhongfeng explained to him the principle of 'guarding against emotions and restoring nature.' Later, Zhao Mengfu entered the Hanlin Academy and sent messengers to inquire about the general meaning of the Diamond Prajna Sutra. Zhongfeng replied with a volume of brief explanations. Zhongfeng had one hundred and eight Pure Land verses, and Zhao Mengfu wrote a eulogy for each verse, personally writing them out and sending them to Zhongfeng. He left behind the 'Zhongfeng Pure Land Post'.
Huang Jinqing
Huang Jin (Huáng Jìn, 1277-1357) was a native of Yiwu. From a young age, he devoted himself to learning, extensively reading various books, and his writings were like a calm lake, a vast expanse of blue. He associated with Liu Guan, Yu Ji, and Jie Xisi, and people called them the 'Four Outstanding Scholars of the Confucian Forest.' During the Yuan dynasty's Yanyou period (1314-1320), he passed the imperial examination and successively held the position of Attendant Lecturer. He was posthumously honored with the title 'Wenxian'. Huang Jin thoroughly studied Buddhist scriptures, and his writings such as 'Record of Tiger Hill Temple', 'Inscription for the Deceased Zen Master Xi'an', and 'Record of the Pagoda Courtyard of Master Zhigong of Jiang Mountain' were all widely circulated.
Gu Zhongying
Gu Aying, courtesy name Zhongying, was a native of Kunshan. He disregarded wealth, enjoyed making friends with guests, and had a free and unrestrained personality. He began to study diligently at the age of thirty, building a separate residence west of Qianjing, named 'The Beautiful Place of Yu Mountain', where he hosted guests and composed poetry every day. People like Zhang Zhu of Hedong, Yang Weizhen of Kuaiji, Ke Jiusi of Tiantai, and Zhang Boyu, who was outside the secular world, all enjoyed associating with him. Zhang Shicheng repeatedly summoned him, but he did not comply. After his mother passed away, he observed mourning by her tomb, and after reading Buddhist scriptures, he had some understanding, so he shaved his head and became a monk, taking the Dharma name Jin Su Daoren.
Yang Tieya
Yang Weizhen (Yáng Wéizhēn, 1296-1370), courtesy name Lianfu, was a native of Zhuji. During the Taiding
定間為赤城令。棄官將妻子游天目山。與江上老漁相狎。時時唱清江款。作回波引和之。仍自歌曰。小江秋。大江秋。美人不來生遠愁。吹笛海西流。又歌曰。東飛烏。西飛烏。美人手弄雙明珠。九見烏生雛。嘗對客云。笛有君山古弄。海可養。蛟龍可呼。非鈞天大人不發也。明興天下大定 詔徴遺逸之士修纂禮樂。廉夫被召至京師。肺疾作而卒。自號鐵笛道人。與僧釋臻釋現釋信為方外友。
法喜志卷四(終)
【現代漢語翻譯】 現代漢語譯本： 他被任命為赤城縣的縣令。後來他放棄官職，帶著妻子兒女遊覽天目山，與江上的老漁夫相親近，時常唱著清江小調，並創作《回波引》來和唱。他還自己唱道：『小江秋，大江秋，美人不來生遠愁，吹笛海西流。』又唱道：『東飛烏，西飛烏，美人手弄雙明珠，九見烏生雛。』他曾當著客人的面說，笛子有君山的古老曲調，大海可以養蛟龍，可以呼喚它們，不是鈞天的大人物是無法演奏出來的。明朝興起，天下安定后（1368年），朝廷下詔徵召隱逸之士修纂禮樂，廉夫被徵召到京師，但因肺病發作而去世。他自號鐵笛道人，與僧人釋臻（Shi Zhen）、釋現（Shi Xian）、釋信（Shi Xin）為方外之友。
《法喜志》卷四（終）
【English Translation】 English version: He was appointed as the magistrate of Chicheng County. Later, he abandoned his official position and traveled to Mount Tianmu with his wife and children, becoming close to the old fishermen on the river. He often sang the 'Qingjiang Tune' and composed 'Huibo Yin' to accompany it. He also sang himself: 'Small river autumn, big river autumn, the beauty does not come, giving rise to distant sorrow, blowing the flute to the west of the sea.' He also sang: 'East flying crow, west flying crow, the beauty plays with twin bright pearls, nine times seeing crows hatch.' He once said to guests that the flute has the ancient tunes of Mount Jun, the sea can raise dragons, and they can be summoned, but it cannot be played without a great man from Juntian. After the rise of the Ming Dynasty and the stabilization of the world (1368 AD), the imperial court issued an edict to summon hermits to compile rituals and music. Lianfu was summoned to the capital, but died due to a lung disease attack. He called himself the Iron Flute Taoist and was an otherworldly friend with monks Shi Zhen (釋臻), Shi Xian (釋現), and Shi Xin (釋信).
Fahai Zhi (法喜志) Volume Four (End)