English
"English version:", "What I have experienced was not obtained from others. After the worldly laws (世法, *shìfǎ*) and the Buddha's teachings (佛法, *fófǎ*) merged into one, I followed my master into Fujian. Upon the invitation of Zen Master Huangbo, I served as the toilet manager (圊头, *qīngtóu*). Later, I followed my master to Jin Su Temple. When my master went to Tiantong Temple, a fellow practitioner invited me to retreat (住静, *zhùjìng*). I said, 'I have three conditions under which I will retreat and three conditions under which I will not. The three conditions under which I will retreat are: first, when my essential duties are completed; second, when there is no wise teacher opening a hall to teach; third, when there is war and it is difficult to travel, I will retreat.' The three conditions under which I will not retreat are: first, when my essential duties are not yet completed; second, when there is a wise teacher opening a hall to teach; third, when the world is peaceful, I will not retreat.'", "Therefore, I went to Nanjing and entered Qituo Grove, where I visited my original teacher. My teacher asked, 'Where are you coming from?' I said, 'I am coming here to stay.' My teacher said, 'You cannot stay here.' I said, 'Without the attachment of \"self,\" I can stay.' My teacher asked, 'Where are you coming from?' I said, 'From Jin Su Temple.' My teacher said, 'Have you ever practiced Zen?' I said, 'I thought I had forgotten.' My teacher said, 'Those who come from Jin Su Temple are good at talking.' I said, 'Where does the teacher come from?' My teacher said, 'I do not come from Jin Su Temple.' I said, 'Who is talking?' My teacher said, 'Please sit down.'", "So I went out and served as the rice cook (饭头, *fàntóu*). One day, my teacher came out of retreat and entered the abbot's room. In the evening, the assembly came in to pay respects. There was a small halo on the wall. The disciplinarian (维那, *wéinà*) said, 'Jin Su Temple has a large halo, and this place has a small halo.' My teacher said, 'Their place is big, and my place is small.' I used tea to extinguish the candle and said, 'I don't care about the big halo or the small halo, extinguish the light of the world!' After saying that, I left.", "At the New Year's Eve tea party, my teacher warned the assembly. The disciplinarian said, 'The teacher is like a bright cane, leading everyone along.' I said, 'When the thirtieth day of the twelfth lunar month arrives, will the monk ask for rice money?' My teacher said, 'Where is the rice cook?' I then overturned the tea bowl.", "My teacher went to Wei Mountain, and I served and followed him. One day, everyone was doing general labor (普请, *pǔqǐng*) picking vegetables. I said, 'I want to go into retreat (止静, *zhǐjìng*).' My teacher said, 'Where is not stillness?' I slapped my teacher. My teacher asked, 'What are you doing?' I said, 'Where is not stillness?' My teacher laughed loudly.", "Another day, while picking vegetables, my teacher called to a monk nearby, but that monk did not come. My teacher said, 'If you don't come, I will hit you.' I immediately slapped my teacher. My teacher said, 'People say that some people are early, but there are even earlier people.' I then withdrew and returned to the meditation hall.", "One day, my teacher discussed going to Yanjing (燕京, present-day Beijing) to pay homage to Mount Wutai, and I wanted to follow and serve him. My teacher said to the assembly, 'The old monk has no intention of favoring you, why do you insist on following the old monk?' I said, 'I don't follow because the teacher favors me, and I don't not follow because the teacher doesn't favor me.' My teacher asked, 'What are you following for?' I said, 'Each family knows its own affairs.' Then I bowed to my teacher and took my leave.", "In the spring of the Chongzhen (崇祯) year of Guiyou (癸酉) (1633), my teacher was determined to go to Yanjing. A monk asked, 'Who will take care of Wei Mountain when the monk goes?' My teacher pointed at me and said, 'Yangzhuo (养拙).' So he ordered me to serve as the supervisor (监院, *jiānyuàn*). Starting from Yao Fa Zu, passing through Nandou (南都, present-day Nanjing), the Vice Minister Ji Sheng Yu, a layperson, welcomed my teacher to Qituo Grove to preach the Dharma. Unexpectedly, the karmic connection was about to end. He passed away in July of that year, at that time he took the source stream whisk..." ] } ``` -------------------------------------------------------------------------------- 命僧智隆转沩山付嘱于余余虽承师命本欲敛迹穷岩聊终残喘至丁丑春大圆老宿再三请居密印余辞不已遂住持此山焉此余一场败阙本不堪吐向人前被众兄弟苦逼吐露一翻众兄弟各宜自奋慎勿效山僧不唧溜汉可也众乃礼谢而退。 塔铭 师讳正明别号养拙曹溪三十六世生于河东之蒲版为常禄山仲子其母张诞弥有异梦期望甚重师顾不业儒不茹荤不姻媾飘然作出世之想廿旬别父母剃发于南海普陀参学金粟黄檗祇陀等处不事文学只以苦行磨砺性灵一日见僧读万峰录语以万法归一恍然大悟厥后如打破水桶扑灭烛光种种与本师密印皆悟后事也读其语录曰迷因悟有悟以迷生迷悟俩忘圣凡路绝又曰入得三界混于常流识得个事无处停留又曰有耳不闻有口不说历代祖师亡锋结舌参禅无秘诀只要生死切透过祖师关举拂放毫光嗟嗟唯悟者能言之知者能解之也师固不事文学者也事文学者能如是耶师盖曹溪再来人耳五峰知后之得人也偕之西来付以沩山按沩自万历末年圣迹化为劫灰矣师结茅而庐对粟而食挥麈论道宗风渐开四方之士云集响应灵祐之统赖以不坠虽然时当鼎革物力凋残明宫斋庐事尚有待师之意似不能畅然于今昔间也与师游者有裴李之心而非其时抚膺太息不能成师之志逊美于前而让功于后岂非天哉岂非天哉己丑之春师知世缘将尽留僧伽黎嘱门人慧山继席住持乃栩然大还时慧公从南岳归偕诸比丘塔师于沩之前阜属余为铭知师莫如余敢辞不文耶铭曰天挺灵异于河之东吉梦发祥诞降人龙心如古佛貌若乔松挥麈危坐非玄非空灵祐之后百世之宗霓裳羽衣泠然御风舍 ```json { "translations": [ "现代汉语译本", "奉僧人智隆之命，将沩山（地名）的嘱托转达给我。我虽然接受了师父的命令，本来只想隐居在深山老林，苟延残喘度过余生。到了丁丑年（1637年）春天，大圆老和尚再三邀请我主持密印寺，我推辞不掉，于是就住持了这座山。这对我来说是一场失败，本来不值得向人提起，但被众位师兄弟苦苦相逼，才吐露一番。众位师兄弟各自应该奋发努力，千万不要效仿我这个不中用的和尚。众僧听后，行礼感谢，然后退下。", "塔铭", "师父法名正明，别号养拙，是曹溪（地名，指禅宗）第三十六代传人，生于河东的蒲版（地名），是常禄山（人名）的次子。他的母亲张氏怀孕时做了奇异的梦，对这个孩子期望很高。师父从小就不喜欢儒学，不吃荤，不结婚，飘然产生了出世的想法。二十岁时告别父母，在南海普陀山（地名）剃度出家，先后在金粟、黄檗、祇陀等处参学。他不从事文学，只以苦行来磨砺自己的性灵。有一天，他看到一个僧人读《万峰录》，其中‘万法归一’的语句让他恍然大悟。此后，他就像打破水桶，扑灭烛光一样，种种体悟都与他的本师密印寺的教义相合。读他的语录，其中说：‘迷惑是因为觉悟而产生，觉悟又因为迷惑而生起，迷惑和觉悟都忘记了，圣人和凡人的道路就断绝了。’又说：‘进入三界，混同于平常人，认识了这个道理，就没有什么地方可以停留。’又说：‘有耳朵却像没听见，有嘴巴却像没说话，历代祖师都无法用言语表达。参禅没有什么秘诀，只要生死心切，透过祖师的关卡，就能举起拂尘，放出毫光。’唉，只有觉悟的人才能说出这些话，只有明白的人才能理解这些话啊！师父本来就不从事文学，从事文学的人能做到这样吗？师父大概是曹溪的再来人吧！五峰（山名）知道后世有人才了。他与师父一同西来，将沩山（地名）交付给他。按说沩山从万历（1573-1620年）末年开始，圣迹就化为劫灰了。师父结茅为庐，粗茶淡饭，挥动拂尘谈论佛法，宗风逐渐兴盛，四方之士云集响应，灵祐（人名，沩山开山祖师）的统绪赖以不坠。虽然当时正值朝代更替，物力凋残，明朝宫廷的斋饭和僧舍的事情还有待解决，师父的心意似乎不能完全舒畅于今昔之间。与师父交往的人有裴度和李泌的心志，但不是他们所处的时代，抚胸叹息，不能成就师父的志向，将美名让给前人，将功劳让给后人，这难道不是天意吗？这难道不是天意吗？己丑年（1649年）春天，师父知道世缘将尽，留下僧伽黎（袈裟）嘱咐门人慧山继承住持之位，于是安详圆寂。当时慧公从南岳（地名）回来，与众位比丘一起将师父的塔安放在沩山的前面山坡上，嘱咐我为他撰写铭文。了解师父的莫过于我，怎么敢推辞呢？铭文说：上天赋予他灵异的天赋，在河东（地名）显现祥瑞的梦兆，降生了人中之龙。心如古佛，貌若乔松，挥动拂尘危坐，既不是玄虚也不是空无。是灵祐之后，百世的宗师。霓裳羽衣，轻盈地乘风而去，舍弃了……" ], "english_translations": [ "English version", "Upon the instruction of the monk Zhilong, I am to relay the entrustment of Weishan (place name) to you. Although I accepted the master's command, I originally intended to retreat into the deep mountains and forests, eking out the remainder of my days. However, in the spring of Dingchou year (1637), the elder monk Dayuan repeatedly requested me to preside over Miyan Temple. Unable to decline, I took up the abbotship of this mountain. This, to me, is a failure, not worth mentioning to others. But being pressed by my fellow disciples, I reveal it. Each of you should strive diligently, and do not emulate this useless monk. The monks bowed in gratitude and withdrew.", "Epitaph", "The master's Dharma name is Zhengming, also known as Yangzhuo, the thirty-sixth generation descendant of Caoxi (place name, referring to Zen Buddhism). He was born in Puban, Hedong (place name), the second son of Chang Lushan (person's name). His mother, Zhang, had extraordinary dreams during her pregnancy, placing great expectations on the child. From a young age, the master disliked Confucianism, abstained from meat, and did not marry, naturally developing the aspiration to renounce the world. At the age of twenty, he bid farewell to his parents and was tonsured at Mount Putuo in the South Sea (place name). He studied at Jin Su, Huangbo, Qitu, and other places. He did not engage in literature, but only cultivated his spirituality through ascetic practices. One day, he saw a monk reading the Wanfeng Record, and the phrase 'all dharmas return to one' suddenly enlightened him. Thereafter, like breaking a bucket or extinguishing a candle, all his insights aligned with the teachings of his original master at Miyan Temple. Reading his recorded sayings, he said: 'Delusion arises from enlightenment, and enlightenment arises from delusion. When both delusion and enlightenment are forgotten, the path of the sage and the mortal is cut off.' He also said: 'Entering the three realms, mingling with ordinary people, recognizing this truth, there is nowhere to dwell.' He also said: 'Having ears but as if not hearing, having a mouth but as if not speaking, the ancestral masters of all generations could not express it in words. There is no secret to Chan practice, only a keen sense of life and death. Passing through the ancestral master's barrier, one can raise the whisk and emit light.' Alas, only the enlightened can speak these words, and only the understanding can comprehend them! The master did not engage in literature, could those who engage in literature do this? The master is probably a reincarnation of Caoxi! Wufeng (mountain name) knew that there were talents in later generations. He came west with the master and entrusted Weishan (place name) to him. It is said that from the end of the Wanli era (1573-1620), the sacred sites of Weishan had turned to ashes. The master built a thatched hut, lived on simple food, waved his whisk and discussed the Dharma, and the lineage gradually flourished. Scholars from all directions gathered in response, and the lineage of Lingyou (person's name, the founding ancestor of Weishan) was preserved. Although it was a time of dynastic change, and material resources were depleted, the affairs of the Ming court's vegetarian meals and monastic dwellings remained to be resolved. The master's intentions seemed unable to be fully realized between the past and the present. Those who associated with the master had the aspirations of Pei Du and Li Bi, but not the era in which they lived.