English
English version: Jiaxing Canon, Volume 25, No. B176, Sayings of Zen Master Yangzhuo Ming of Dayi Miyin Temple Sayings of Zen Master Yangzhuo Ming of Dayi Miyin Temple Compiled by Disciple Zhihai, who inherited the Dharma In the year Dingchou of the Chongzhen era (1637), the Master was invited by Elder Dayuan from Tongqing Temple to reside at Miyin Temple, entering the monastery on the eighth day of the first month. Three Gates Foundation: The Buddha speaks of the mind as the essence, having no gate as the Dharma gate. He pointed with his staff and said, 'Tell me, is there a gate or not?' Said, 'Where is the gate?' Said, 'From where does one enter if there is no gate?' He gave a shout and then left. In front of the Buddha Hall: Śākyamuni (founder of Buddhism) after Śākyamuni, hundreds of millions of Śākyamunis on hundreds of millions of mountains. He looked around and said, 'Who recognizes you?' Sangharama Hall: Sangharama (Saṃghārāma, the residence of the Sangha), Sangharama, the master of the temple, the correct orders should be carried out, be meticulous and only you. Hall of the Patriarchs: The wonderful virtues of the Ganges sands all return to the square inch, the ten ages of past and present are inseparable from the present thought. What is there to say about the Eastern Land and the Western Heaven? He looked with his eyes and said, 'It's all here.' The assembly requested to ascend the hall, ascended the seat, and finished burning incense to offer blessings. Next, he took incense and said, 'This petal of incense is offered to the 35th generation of the orthodox lineage of Caoxi, the Great Monk Shang Wu Xia Feng, to repay the kindness of the Dharma milk.' He arranged his robes and sat down. The leading monk struck the gavel and said, 'The Dharma assembly is a gathering of dragons and elephants, one should contemplate the first meaning.' A monk asked, 'The Abbot transmits the orthodox Dharma of Caoxi and continues the source of the Buddhas and Patriarchs, why is it that when asked about the Buddha Dharma, one immediately uses a staff and shouts?' The Master said, 'Directly.' He said, 'In the past, Patriarch You of this mountain kicked over the clean bottle and won this mountain, and until now it stands tall and steep. Among the assembly, is there anyone who can directly see through it?' Therefore, it is said, 'Emptiness is the characteristic of all things, accomplishing all dharmas, wisdom-dharma follows dharma-practice, the Dharma banner is established everywhere, developing all functions, I am the Dharma King, free in the Dharma.' He picked up a blade of grass and made it into a sixteen-foot golden body, and picked up a sixteen-foot golden body and made it into a blade of grass, able to release and seize, able to kill and give life. Suddenly picking up the staff, he said, 'Calling it a staff is touching it, not calling it a staff is turning away from it, so what should be said?' He struck it once more and descended from the seat. The leading monk struck the gavel and said, 'Carefully observe the Dharma of the Dharma King, the Dharma of the Dharma King is like this.' Ascending the hall. A monk asked, 'What is the meaning of the coming from the West?' The Master said, 'I am.' -------------------------------------------------------------------------------- 里是东土问拄杖辽天师子吼大展宗风事若何师打云看脚下乃云迷因悟有悟以迷生迷悟两忘圣凡路绝以拄杖画○相云若向者里会去直入如来大圆觉海所以世尊始从鹿野苑终至跋提河于是中间千言万语总教人自识末后灵山会上拈花示众号为教外别传传至达磨神光断臂安心自后历代古锥事不得已垂示一言半句如将蜜枣换汝苦葫芦淘诸人业根只要你一个个脱体无依识取自家本来面目且道诸人面目毕竟在甚么处良久云各自摸取好。 升座僧问如何是法王师云礼拜着进云法王法王师云莫错乃举昔日玄沙持书上雪峰峰拆书见白纸三张召大众云谛观谛观喝一喝便下座。 了然禅人送佛至上堂佛佛为一大事因缘故出现于世且道如何是大事竖拂子云我无隐乎尔复举赵州云泥佛不度水金佛不度炉木佛不度火真佛内里坐山僧今日不免将者拄杖子拨转赵州关别开一路去也以拄杖画○相云泥佛能度水不假他人力以拄杖又画<figure entity="J25p0760_01.gif"/>相云木佛能度火个事明如日又以拄杖画<figure entity="J25p0760_02.gif"/>相云金佛能度炉诸人见也无真佛无住所大家在者里急着眼莫拟议掷下拄杖云还见么下座。 上堂僧问前无村后无店途路中人向甚么处安身立命师以拄杖作接势进云莫是安身立命处么师便打乃云入得三界混于常流识得个事无处停留三世诸佛与六道众生同时成等正觉转大法轮随类行化六门清净出入无碍得大总持得大自在举足下足微尘刹土无非佛事从耳 ```json { "translations": [ "现代汉语译本", "这里是东土（指中国）问：‘拄杖（僧人所持的手杖，象征禅宗的指引）辽天师（指辽代的禅宗大师）子吼大展宗风（以狮子吼般的气势弘扬禅宗）事若何？’师（禅师）打云：‘看脚下。’乃云：‘迷因悟有，悟以迷生，迷悟两忘，圣凡路绝。’以拄杖画○相云：‘若向者里会去，直入如来大圆觉海（指彻悟成佛的境界）。’所以世尊（释迦牟尼佛）始从鹿野苑（释迦牟尼初转法轮之地）终至跋提河（释迦牟尼涅槃之地），于是中间千言万语，总教人自识。末后灵山会上（指释迦牟尼在灵鹫山说法），拈花示众（禅宗以心传心的典故），号为教外别传（不立文字，直指人心的禅宗传承）。传至达磨（菩提达摩，禅宗初祖），神光断臂安心（慧可断臂求法的故事），自后历代古锥（指有智慧的禅师）事不得已垂示一言半句，如将蜜枣换汝苦葫芦（比喻禅师的教诲如蜜枣般甘甜，换掉众生的苦涩）。淘诸人业根（洗涤众生的业障），只要你一个个脱体无依（摆脱一切依赖），识取自家本来面目（认识自己本来的佛性）。’且道诸人面目毕竟在甚么处？良久云：‘各自摸取好。’", "升座，僧问：‘如何是法王（佛的尊称）？’师云：‘礼拜着。’进云：‘法王法王。’师云：‘莫错。’乃举昔日玄沙（玄沙师备禅师）持书上雪峰（雪峰义存禅师），峰拆书见白纸三张，召大众云：‘谛观谛观。’喝一喝便下座。", "了然禅人送佛至，上堂。佛佛为一大事因缘故出现于世（佛陀出现于世是为了一个重要的因缘），且道如何是大事？竖拂子云：‘我无隐乎尔。’复举赵州（赵州从谂禅师）云：‘泥佛不度水，金佛不度炉，木佛不度火，真佛内里坐。’山僧今日不免将者拄杖子拨转赵州关（打破赵州的说法），别开一路去也。以拄杖画○相云：‘泥佛能度水，不假他人力。’以拄杖又画<figure entity=\"J25p0760_01.gif\"/>相云：‘木佛能度火，个事明如日。’又以拄杖画<figure entity=\"J25p0760_02.gif\"/>相云：‘金佛能度炉，诸人见也无？真佛无住所，大家在者里急着眼莫拟议。’掷下拄杖云：‘还见么？’下座。", "上堂，僧问：‘前无村后无店，途路中人向甚么处安身立命？’师以拄杖作接势，进云：‘莫是安身立命处么？’师便打。乃云：‘入得三界混于常流（融入世俗），识得个事无处停留。三世诸佛与六道众生同时成等正觉（同时觉悟），转大法轮（弘扬佛法），随类行化（根据不同众生的根器进行教化），六门清净出入无碍（六根清净，自由自在），得大总持（获得总一切法，持一切善），得大自在（获得大自在）。举足下足微尘刹土无非佛事（一举一动都是佛事），从耳’" ], "english_translations": [ "English version", "Here in the Eastern Land [China], someone asks: 'The staff [referring to the monk's staff, symbolizing the guidance of Zen] of Master Liaotian [referring to a Zen master of the Liao Dynasty] roars like a lion, greatly expanding the Zen tradition. What is the matter?' The Master strikes and says: 'Look under your feet.' Then he says: 'Delusion arises from enlightenment, and enlightenment arises from delusion. When both delusion and enlightenment are forgotten, the path of the sacred and the mundane is cut off.' He draws a circle with his staff and says: 'If you understand this, you will directly enter the Great Perfect Enlightenment Ocean of the Tathagata [referring to the state of complete enlightenment].' Therefore, the World Honored One [Shakyamuni Buddha] began at Deer Park [where Shakyamuni first turned the Wheel of Dharma] and ended at the River Bhattiya [where Shakyamuni entered Nirvana]. In between, thousands of words were spoken, all to teach people to recognize themselves. Finally, at the Vulture Peak Assembly [referring to Shakyamuni's Dharma talk at Vulture Peak], he held up a flower to the assembly [a Zen story about mind-to-mind transmission], which is called a special transmission outside the teachings [referring to the Zen tradition of direct pointing to the mind]. This was transmitted to Bodhidharma [the first patriarch of Zen in China], whose disciple Huike cut off his arm to seek peace of mind [the story of Huike seeking Dharma from Bodhidharma]. Since then, successive generations of wise masters [referring to wise Zen masters] have reluctantly given a word or half a sentence, like exchanging your bitter gourd for a sweet date [a metaphor for the sweetness of the master's teachings replacing the bitterness of sentient beings]. Wash away the karmic roots of all of you, and only then can each of you be free from all dependence, recognizing your original face [recognizing your original Buddha-nature].' Now, where exactly is everyone's face? After a long pause, he says: 'Each of you, feel for it yourselves.'", "Ascending the seat, a monk asks: 'What is the Dharma King [an honorific title for the Buddha]?' The Master says: 'Bow down.' The monk continues: 'Dharma King, Dharma King.' The Master says: 'Don't be mistaken.' Then he cites the story of how Xuan Sha [Zen Master Xuansha Shibei] once brought a letter to Xuefeng [Zen Master Xuefeng Yicun]. Xuefeng opened the letter and found three blank sheets of paper. He summoned the assembly and said: 'Observe carefully, observe carefully.' He shouted once and then descended the seat.", "Zen practitioner Liaoran escorted the Buddha to the hall and ascended the seat. Buddha after Buddha appears in the world for a great cause and condition [the Buddhas appear in the world for an important reason]. Now, what is the great cause? He raises his whisk and says: 'I have nothing to hide from you.' He then cites Zhao Zhou [Zen Master Zhaozhou Congshen] who said: 'A clay Buddha cannot cross water, a golden Buddha cannot pass through a furnace, a wooden Buddha cannot pass through fire, the true Buddha sits within.' Today, this mountain monk cannot avoid using this staff to turn Zhao Zhou's barrier [to break through Zhao Zhou's saying] and open a new path. He draws a circle with his staff and says: 'A clay Buddha can cross water, not relying on the power of others.' He draws another <figure entity=\"J25p0760_01.gif\"/> with his staff and says: 'A wooden Buddha can pass through fire, the matter is as clear as the sun.' He draws another <figure entity=\"J25p0760_02.gif\"/> with his staff and says: 'A golden Buddha can pass through a furnace, have you all seen it? The true Buddha has no fixed abode, everyone here should open your eyes wide and not speculate.' He throws down his staff and says: 'Do you see it?' He descends the seat.", "Ascending the seat, a monk asks: 'There is no village ahead and no shop behind, where should a traveler settle down and establish their life?' The Master uses his staff to make a receiving gesture and says: 'Could this be the place to settle down and establish one's life?' The Master then strikes. He then says: 'Entering the three realms, blend into the ordinary flow [integrate into the world], recognizing that this matter has no place to stay.