English
Just like the Abbot's instruction, it is also a big fist to the mouth. In the past, Shui Lao (水潦, monk's name) only raised one kick, Juchi (俱胝, monk's name) only raised one finger, Deshan (德山, monk's name) used the stick, Linji (临济, monk's name) shouted, the World Honored One (释迦牟尼, Shakyamuni) twirled a flower, Kashyapa (迦叶, one of Shakyamuni's ten major disciples) smiled, and the Abbot beat (Zheng) Ming with a big stick in the Jin Su room. I don't know if it's learning or teaching? And I laugh at the high ancestor of Xiaoyan (笑岩高祖, monk's name) who said: 'Subtle meaning and profound words are like spring drizzle, do not let it stain my heart.' Therefore, in (Zheng) Ming's view, regardless of whether the ancient sages had learning or not, only this stick, let all sides know me, blame me, I have nothing to say. However, (Zheng) Ming only hates that we are separated by land, unable to serve you morning and night, my sin, my sin.", "Reply to Layman Jianyu Zhou (attached letter)", "Coming from karma, still walking towards karma, in the chaotic worldly net, there is no way to find my true face. Only the initial intention remains, but the name and reality of floating life, both the successors have no happy time. Now I am suffering this life, I wonder what my teacher will show me?", "I received your teachings saying: 'Coming from karma, karma is uncertain, or it can be called good karma, or Confucian karma, or Taoist karma, or happy karma, or suffering karma, it cannot be generalized, it depends on how the doer does it.' As for saying 'the initial intention remains', the initial intention is as it is, recognizing that the initial intention does not change, that is not being ignorant of the original face. Please think about it, please think about it.", "Deeds" ] } ``` -------------------------------------------------------------------------------- 癸未冬日慧山等袖香作礼乞师行繇乃云余乃山西河东蒲州人父常姓字禄山母张氏临诞母梦异人曰汝当生贵子父母以儒业望余然余素恶荤酒好出世法故无心世间事十六岁夏初日没时仰面见青天忽然省云世界许阔如何拘此坏我善因即立心出家父母难之至二十岁夜梦至黄河边举头见水暴涨涌水花一朵高丈余花到余前遂隐只见一头陀僧余问云你来何为僧云我来接你到我家余云你住何处僧云你只管去到山方知余云你说寺名僧指云那边又一僧来余转眼看二僧俱失所在梦觉即潜别父母至南普陀山投天衣如绣师剃发誓明生死大事或行或坐无时敢懈日作众务夜则顶礼观音不辍者三年辞师出山凡入丛林或烧火或作园头不惮劳苦于二十五岁谒金粟密云师翁誓云今生若不大悟决不出禅堂门一日问师翁云大地众生遍尘刹如何是诸佛出身处师翁劈头一棒余不契昼夜不眠三冬未曾归单二时粥饭出入作务动静寒暑等事浑然不知一日又问如何是威音以前事师翁便打余益罔然因见傍僧看万峰录示语云只看个万法归一一归何处余即将日前学得记得底埽入东洋大海看者一归何处此时年二十七岁值本师在金粟为西堂余问我做工夫忽现境界放舍不去请师如何方便本师云你为甚么出家余云我为生死出家本师云为生死决明生死有甚境界遂以竹篦打云眼观一物即不是但见丝毫便是尘余礼拜退自是工夫也不作香也不坐百无所思已前心境忘却只有个事似担百斤担子放不下乃出禅堂入水寮挑水一日入室师翁问你来作么余云挑水师翁云水桶在甚么处余拟对师翁劈头一棒云打破了也余忽然棒下识得根源己 ```json { "translations": [ "现代汉语译本", "癸未年（清顺治十年，1653年）冬天，慧山等僧人带着香，行礼如仪，恳请我（行繇）讲述我的经历。我便说：‘我乃山西河东蒲州人，父亲姓常，名禄山，母亲姓张。临产时，母亲梦见一位异人说：“你将要生一个尊贵的儿子。”父母希望我从事儒业。然而，我平素厌恶荤腥酒肉，喜好出世间的佛法，所以对世间的事情没有心思。十六岁那年夏天，太阳刚落山时，我仰面看见青天，忽然醒悟道：“世界如此广阔，为何要拘泥于这个臭皮囊，坏了我的善因？”于是立志出家，父母极力阻挠。到二十岁时，夜里梦见到了黄河边，抬头看见河水暴涨，涌起一朵水花，高一丈多。水花到了我面前，随即隐没，只看见一个头陀僧。我问：“你来做什么？”僧人说：“我来接你到我家。”我问：“你住在哪里？”僧人说：“你只管去，到了山就知道了。”我问：“你说寺庙的名字。”僧人指着说：“那边又有一个僧人来了。”我转眼看去，两个僧人都消失不见了。梦醒后，我便偷偷地告别父母，到南普陀山投奔天衣如绣禅师剃度出家，发誓要明白生死大事。或行走或坐卧，无时无刻不敢懈怠。白天做各种杂务，晚上则顶礼观音菩萨，从不间断，持续了三年。',", "‘辞别天衣如绣禅师出山后，凡是进入丛林，或者烧火，或者做园头，不怕劳苦。二十五岁时，我拜谒金粟密云禅师，发誓说：“今生如果不能大彻大悟，决不出禅堂门。”一天，我问密云禅师：“大地众生遍布尘刹，如何是诸佛出身处？”密云禅师劈头就是一棒，我不能领会。昼夜不眠，三个冬天没有离开禅堂一步，二时粥饭、出入作务、动静寒暑等事，全然不知。一天又问：“如何是威音王佛（过去佛名）以前的事？”密云禅师便打我，我更加茫然。因为看见旁边的僧人看《万峰录》的开示语，说：“只看个万法归一一归何处。”我便将日前学得记得的，全部扫入东洋大海，看这个“一归何处”。此时我二十七岁，正值本师在金粟寺做西堂。我问：“我做工夫，忽然出现境界，放舍不去，请问禅师如何方便？”本师说：“你为什么出家？”我说：“我为生死出家。”本师说：“为了生死，就要决断明白生死，有什么境界可言？”于是用竹篦打我，说：“眼睛看见一物，就不是了；但见丝毫，便是尘。”我礼拜退下。从此，我工夫也不做，香也不烧，坐也不坐，百无所思，以前的心境忘却了，只有一个事，好像担着百斤的担子放不下。于是走出禅堂，进入水寮挑水。一天，我进入方丈室，密云禅师问：“你来做什么？”我说：“挑水。”密云禅师问：“水桶在什么地方？”我刚要回答，密云禅师劈头就是一棒，说：“打破了也！”我忽然在棒下识得根源。’" ], "english_translations": [ "English version", "In the winter of Guiwei year (1653), Huishan and other monks, with incense in their sleeves, paid their respects and requested me (Xingyao) to recount my experiences. I then said: 'I am from Puzhou, Hedong, Shanxi Province. My father's surname was Chang, and his name was Lushan. My mother's surname was Zhang. Before giving birth to me, my mother dreamed of an extraordinary person who said, \"You will give birth to a noble son.\" My parents hoped that I would pursue Confucianism. However, I have always disliked meat and alcohol and preferred the Dharma of leaving the world, so I had no interest in worldly affairs. In the summer of my sixteenth year, at sunset, I looked up and saw the blue sky. Suddenly, I realized, \"The world is so vast, why be confined to this decaying body, ruining my good karma?\" So I resolved to become a monk, but my parents strongly opposed it. When I was twenty years old, I dreamed at night that I was by the Yellow River. I looked up and saw the river water surge, and a water flower rose more than ten feet high. The water flower came before me and then disappeared, and I saw only a wandering monk. I asked, \"What are you here for?\" The monk said, \"I am here to take you to my home.\" I asked, \"Where do you live?\" The monk said, \"Just go, and you will know when you reach the mountain.\" I asked, \"Tell me the name of the temple.\" The monk pointed and said, \"Another monk is coming over there.\" I turned to look, and both monks disappeared. When I woke up from the dream, I secretly bid farewell to my parents and went to Mount Nanputuo to be tonsured by Chan Master Tianyi Ruxiu, vowing to understand the great matter of birth and death. Whether walking or sitting, I dared not slacken at any time. During the day, I did various chores, and at night, I prostrated to Avalokitesvara Bodhisattva without interruption for three years.'", "'After leaving Chan Master Tianyi Ruxiu and leaving the mountain, whenever I entered a monastery, I either stoked the fire or worked as a gardener, not fearing hardship. At the age of twenty-five, I visited Chan Master Miyun of Jinsu and vowed, \"If I do not achieve great enlightenment in this life, I will never leave the meditation hall.\" One day, I asked Chan Master Miyun, \"Sentient beings fill the dust-like realms of the great earth. What is the birthplace of all Buddhas?\" Chan Master Miyun struck me over the head with a stick, and I could not understand. I did not sleep day or night, and I did not leave the meditation hall for three winters. I was completely unaware of the two daily meals, coming and going, chores, movement and stillness, cold and heat. One day I asked again, \"What was before the Buddha Weiyin Wang (name of a past Buddha)?\" Chan Master Miyun then struck me, and I became even more confused. Because I saw a monk next to me reading the instructions in the *Wanfeng Lu*, which said, \"Just look at the myriad dharmas returning to one, where does the one return to?\" I then swept all that I had learned and remembered in the past into the Eastern Ocean, to see where this \"one returns to.\" At this time, I was twenty-seven years old, and my original teacher was serving as the Western Hall Master at Jinsu Temple. I asked, \"When I am practicing, I suddenly see realms, and I cannot let go of them. Please tell me, Chan Master, what is the expedient means?\" The original teacher said, \"Why did you become a monk?\" I said, \"I became a monk for the sake of birth and death.\" The original teacher said, \"For the sake of birth and death, you must decisively understand birth and death. What realms are there to speak of?\" Then he struck me with a bamboo stick, saying, \"If the eye sees an object, it is not it; if you see even a trace, it is dust.\" I bowed and retreated. From then on, I did not practice, did not burn incense, did not sit, and had no thoughts. I forgot my previous state of mind, and there was only one thing, like carrying a hundred-pound burden that I could not put down. So I left the meditation hall and went to the water hut to fetch water. One day, I entered the abbot's room, and Chan Master Miyun asked, \"What are you doing here?\" I said, \"Fetching water.\" Chan Master Miyun asked, \"Where is the water bucket?\" As I was about to answer, Chan Master Miyun struck me over the head with a stick, saying, \"It's broken!\" Suddenly, I recognized the source under the stick.'" ] } ``` -------------------------------------------------------------------------------- 物不从他得世法佛法合为一体后随师翁入闽应黄檗请余为圊头复随师翁转金粟后师翁赴天童时有同参邀余住静余云我有三住静三不住静三住静者一本分事毕二无善知识开堂三有兵戈难行余即住静三不住静者一本分事未妥二有善知识开堂三天下太平余则不住静于是遂往南京入祇陀林谒本师本师云那里去余云此处止本师云你住不得余云无我住即得本师云那里来余云金粟来本师云曾会过么余云将谓忘却了也本师云金粟来底会弄嘴余云师从那里来本师云我不从金粟来余云谁弄嘴本师云请坐余便出乃充饭头一日本师出关入方丈至晚众进作礼壁间有一小圆光维那云金粟大圆光者里小圆光本师云他那里大我者里小余以茶扑灭烛云我也不论大圆光小圆光扑灭天下光去便出除夜茶次本师警众维那云师如一条明杖一个个牵着走余云腊月三十日到来和尚要算饭钱本师云饭头聻余便覆却茶钟本师诣沩山余侍行一日普请择菜余云我要止静去本师云那里不是静余打本师一掌本师云作么余云那里不是静本师大笑又一日择菜本师呼傍僧其僧不来本师云你不来我要打你余即打本师一掌本师云只说人行早更有早行人余即抽身归禅堂一日本师议入燕归礼五台余欲随侍本师对众云老僧没向你底心你为甚么只要随老僧余云我也不为师向我随去我也不为师不向我不随去本师云你为甚么余云各家事各家知便礼拜本师休去崇祯癸酉春本师决志入燕有僧问和尚去沩山何人照管本师指余云养拙遂命余监院繇是发足路假南都中丞集生余居士复迎本师说法祇陀林不料化缘将毕是年七月示寂时将源流拂子 ```json { "translations": [ "现代汉语译本：", "我所经历的事情并非从他人处获得。世俗的法则（世法）与佛陀的教法（佛法）合二为一后，我跟随师父进入福建，应黄檗禅师的邀请担任厕所的负责人（圊头）。之后又跟随师父前往金粟寺。后来师父前往天童寺时，有同参道友邀请我闭关修行（住静）。我说：‘我有三种情况会闭关，三种情况不会闭关。三种会闭关的情况是：一、本分的事情做完；二、没有善知识开堂说法；三、有战乱难以行走，我就会闭关。三种不会闭关的情况是：一、本分的事情还没有做好；二、有善知识开堂说法；三、天下太平，我就不会闭关。’", "于是我前往南京，进入祇陀林，拜见我的本师。本师问：‘你从哪里来？’我说：‘来这里安住。’本师说：‘你不能住在这里。’我说：‘没有“我”的执着，就可以住。’本师问：‘从哪里来？’我说：‘从金粟寺来。’本师说：‘曾经会过禅吗？’我说：‘还以为忘记了呢。’本师说：‘从金粟寺来的人很会耍嘴皮子。’我说：‘师父从哪里来？’本师说：‘我不从金粟寺来。’我说：‘谁在耍嘴皮子？’本师说：‘请坐。’", "我于是出去担任饭头（负责斋饭）。有一天，本师出关，进入方丈室。到了晚上，大众进来作礼。墙壁上有一个小圆光。维那师说：‘金粟寺是大圆光，这里是小圆光。’本师说：‘他那里大，我这里小。’我用茶水泼灭蜡烛，说：‘我也不管什么大圆光小圆光，扑灭天下的光芒去！’说完就出去了。", "除夕的茶话会上，本师警示大众。维那师说：‘师父就像一根明亮的拐杖，一个个牵着走。’我说：‘腊月三十日到来，和尚要算饭钱吗？’本师说：‘饭头呢？’我便把茶钟倒扣过来。", "本师前往沩山，我侍奉跟随。有一天，大家一起普请（集体劳动）择菜。我说：‘我要去止静（闭关）。’本师说：‘哪里不是静？’我打了本师一掌。本师问：‘做什么？’我说：‘哪里不是静？’本师大笑。", "又有一天，择菜时，本师呼唤旁边的僧人，那个僧人没有过来。本师说：‘你不来，我要打你。’我立刻打了本师一掌。本师说：‘只说人走得早，还有更早的人。’我便抽身回到禅堂。", "有一天，本师商议前往燕京（今北京）朝礼五台山，我想要跟随侍奉。本师对大众说：‘老僧没有向你示好的心，你为什么一定要跟随老僧？’我说：‘我也不因为师父向我示好才跟随，我也不因为师父不向我示好就不跟随。’本师问：‘你为了什么？’我说：‘各家的事情各家自己知道。’便礼拜本师，告退。", "崇祯癸酉年（1633年）春天，本师下定决心前往燕京。有僧人问：‘和尚去沩山，谁来照管？’本师指着我说：‘养拙。’于是命令我担任监院。从繇发足，路过南都（今南京），中丞集生余居士又迎接本师到祇陀林说法。不料化缘将尽，当年七月示寂，当时将源流拂子……",