English
English version: ‘Zhe duan di’ (者端的): An interjection indicating affirmation or certainty, meaning ‘indeed’ or ‘that’s right.’ The following explains. ‘Yao hui Lao Hu duan de chu’ (要会老胡端的处): To understand the true essence of Lao Hu (老胡, a colloquial term for the Buddha). The ‘Records of the Western Regions’ (Xīyù jì) states: East of the Pamir Mountains (Cōng lǐng) is a Hu country (hú guó), which is tens of thousands of li away from the Five Indias (Wǔyìn tǔ), not the place where the Buddha was born. Here, people generally refer to the Buddha as a ‘Western Hu person’ due to his foreign appearance. However, the ‘Flower Garland Sutra’ (Huáyán jīng), in the chapter on the Names of the Tathagatas, says: This Saha World (Suōpó shìjiè) has a hundred billion times four continents (bǎi yì sì tiānxià). The Tathagata (Rúlái) there has a hundred billion myriad names, allowing various sentient beings to know and see them separately, and thus teaches them the Dharma. Now, the master follows the common custom of calling the Buddha ‘Lao Hu,’ what is wrong with that? ‘Yi er san si wu liu qi’ (一二三四五六七): Remove one, pick out seven. Words are true and clear. Understanding in this way can cut off your emotional attachments. Therefore, the Buddha said: ‘This Dharma cannot be understood by thinking and discrimination.’ Thus, a monk asked Zen Master Dongshan (Dòngshān): ‘What is Buddha?’ Dongshan replied: ‘Three pounds of flax.’ A monk asked Zen Master Fayan (Fǎyǎn): ‘What is Buddha?’ Fayan replied: ‘You are Huichao (Huìchāo).’ Other answers to the question of what is Buddha are similar. What is the similarity between these and the master's words? Haven't you heard it said? ‘The Achyranthes of Huaizhou (Huáizhōu), the jujubes of Qingzhou (Qīngzhōu), ultimately cannot compare to the excellence of their place of origin.’ Yimen (Yímén) says: ‘Shou’ (收): Collect the turtle's hair (guī máo), but lose the rabbit's horn (tù jiǎo). ‘Hua’ (华): The myriad practices (wàn xíng) of Samantabhadra (Pǔxián), virtues flourishing like flowers. ‘Hua’ (华): Praising the great flow of the Supreme Truth (shàng zhēn), initiating the deep cause that accords with the ultimate fruit. ‘Wan rui qian pa’ (万蕊千葩): The three thousand dignified manners (sānqiān wēiyí), the eighty thousand subtle practices (bā wàn xì xíng). ‘Xiang yuan bu tian ya’ (香远布天涯): The true flow pervades the three thousand worlds (sānqiān shìjiè), the true vow's fragrance soars through a million states. ‘Ju Wenshu di xiang Puxian jia’ (居文殊地向普贤家): Practicing the cause is like being born from the earth, able to realize the ultimate fruit is like being at home. ‘Xi ri wu jing shi tu lao ji Shijia’ (昔日五茎施徒劳记释迦): Examining the ‘Fundamental Conduct Sutra’ (Běnxíng jīng), it is recorded that when the Buddha was practicing during the second asamkhya-kalpa (ā sēng qí jié), there was a city named Lotus (Liánhuā), and a king named Subduing Resentment (Xiángyuàn) ruled the city. In that country, there was a great Bodhisattva named Dipankara (Rándēng). When he renounced the world and became a Buddha, King Subduing Resentment reverently welcomed and made offerings to Dipankara Buddha. The king ordered that the sale of all flowers be prohibited within twelve yojanas (yóuxún) outside the city, and the king personally bought them to offer to the Tathagata. In that country, in the Snowy Mountains (Xuěshān), there was a Brahmin ascetic (fànzhì xiānrén) named Zhen --------------------------------------------------------------------------------
Chinese
宝。有一弟子。名曰云童。法号善慧。于彼众中而为上首。所有仙法皆学已毕。童子辞师赴无遮会。得金钱五百欲送于师。至莲花城见城严丽。因问于人。何故如斯。人乃报曰。王请然灯如来作大供养。童子闻已踊跃欢喜。遂舍金钱。于一女处买得优钵罗花五枝。供养然灯佛。时佛入城。散佛顶上。以愿力故变成花盖。随佛行住。佛以神力化一方泥。童子见之布发而掩。复作是念。愿得如来踏我身过。若不蒙记我终不起。如来既至履之而过。止诸徒众皆不令踏。佛与授记。汝于来世当得作佛。号释迦牟尼。十号具足。与我无异矣。今夷门推之。从始发心合于本觉成究竟位。显自功圆不从他得。故曰。徒劳记矣。 灵云见处卤莽玄沙特地周遮 卤莽者。轻薄不用心也。庄子云。君为正焉勿卤莽。治民勿易灭裂矣。昔福州灵云山志勒禅师。久依大沩祐禅师。一日因见桃花忽然悟道。以一偈呈于沩山曰。三十年来寻剑客。几逢叶落又抽枝。自从一见桃花后。直至如今更不疑。沩山曰。从缘悟入永无退失。汝善护持。时玄沙闻举乃云。谛当甚谛。当敢保老兄未彻在。故号周遮。是宛转未许之义也。 会得南泉亲的旨 南泉愿禅师。因与陆亘大夫坐次。大夫曰。肇法师也甚奇特。解道天地与我同根。万物与我一体。 现代汉语译本： 话说，有一位弟子，名叫云童（Yuntong），法号善慧（Shanhui），在他们那一群人中是领头的。他已经学完了所有的仙法。云童告别师父，前去参加无遮大会（Wuzhe Hui）。他得到金钱五百，想要送给师父。到了莲花城（Lianhua Cheng），看见城里装饰得非常华丽，就问别人，‘为什么会这样？’别人就告诉他说，‘国王请然灯如来（Randeng Rulai，Dipamkara Buddha）来做盛大的供养。’童子听了，非常高兴，于是舍弃了金钱，在一个女子那里买了五枝优钵罗花（youbaluo hua，utpala flower），供养然灯佛。当时佛进入城里，（他将花）散在佛的头顶上，因为他的愿力，（这些花）变成了花盖，跟随佛行走和停留。佛用神通变化出一块泥地，童子看见了，就散开头发覆盖在泥地上，又这样想，‘希望如来踏着我的身体过去。如果不能得到（佛的）授记，我终究不起来。’如来来到，踩着他身体过去了，阻止所有的徒众都不要踩。佛给他授记说，‘你将来会成佛，名号释迦牟尼（Shijia Muni，Sakyamuni Buddha），十号具足，和我没有什么不同。’现在夷门（Yimen）推崇这件事，认为从最初发心到与本觉（benjue，original enlightenment）相合，成就究竟的果位，显示自己的功德圆满，不是从别人那里得到的。所以说，‘徒劳记矣’（白白地被授记了）。 灵云（Lingyun）的见解直率莽撞，玄沙（Xuansha）却特意周全遮掩。所谓‘卤莽’，就是轻率不用心。庄子说，‘您要端正啊，不要轻率莽撞，治理百姓不要轻易毁坏。’从前福州（Fuzhou）灵云山（Lingyun Shan）的志勒禅师（Zhile Chanshi），长期依止大沩祐禅师（Dawei You Chanshi）。一天，因为看见桃花忽然悟道，用一首偈呈给沩山（Weishan）说：‘三十年来寻剑客，几逢叶落又抽枝。自从一见桃花后，直至如今更不疑。’沩山说：‘从因缘悟入，永远不会退失，你要好好守护保持。’当时玄沙听说了这件事，就说：‘确实是这样，确实是这样，但我敢保证这位老兄还没有彻底领悟。’所以说（玄沙）是周遮，是委婉不认可的意思。 领会了南泉（Nanquan）亲自传授的宗旨。南泉愿禅师（Nanquan Yuan Chanshi），因为与陆亘大夫（Lu Xuan Dabu）一起坐着，大夫说：‘肇法师（Zhao Fashi）也真是奇特，解释说天地与我同根，万物与我一体。’
English
English version: It is said that there was a disciple named Yuntong (云童, Cloud Child), with the Dharma name Shanhui (善慧, Good Wisdom), who was the leader among that group of people. He had already learned all the immortal techniques. Yuntong bid farewell to his master and went to attend the Wuzhe Hui (无遮会, Unobstructed Assembly). He received five hundred gold coins and wanted to give them to his master. Arriving at Lianhua Cheng (莲花城, Lotus City), he saw that the city was decorated very beautifully, so he asked someone, 'Why is it like this?' The person told him, 'The king has invited Randeng Rulai (然灯如来, Dipamkara Buddha) to make grand offerings.' The child was very happy upon hearing this, so he gave up the gold coins and bought five utpala flowers (优钵罗花) from a woman to offer to Randeng Buddha. At that time, the Buddha entered the city, and (he scattered the flowers) on the Buddha's head. Because of his vow, (these flowers) turned into a floral canopy, following the Buddha's walking and staying. The Buddha used supernatural powers to transform a piece of muddy ground. The child saw it and spread his hair to cover the muddy ground, and thought, 'I hope the Tathagata will step over my body. If I do not receive (the Buddha's) prediction, I will not get up.' The Tathagata came and stepped over his body, stopping all the disciples from stepping on him. The Buddha gave him a prediction, saying, 'You will become a Buddha in the future, named Sakyamuni (释迦牟尼), complete with the ten titles, and no different from me.' Now Yimen (夷门) praises this matter, believing that from the initial aspiration to merging with the original enlightenment (本觉), achieving the ultimate fruition, showing that one's own merits are complete, not obtained from others. Therefore, it is said, 'It is in vain to be predicted.' Lingyun's (灵云) understanding is straightforward and reckless, while Xuansha (玄沙) deliberately circumvents and conceals. The so-called 'reckless' means being careless and not attentive. Zhuangzi said, 'You must be upright, do not be reckless, and do not easily destroy the governance of the people.' Formerly, the Zen Master Zhile (志勒禅师) of Lingyun Mountain (灵云山) in Fuzhou (福州) relied on Zen Master Dawei You (大沩祐禅师) for a long time. One day, he suddenly attained enlightenment upon seeing peach blossoms, and presented a verse to Weishan (沩山), saying: 'For thirty years I have been searching for a swordsman, several times encountering fallen leaves and sprouting branches. Since seeing the peach blossoms, I have never doubted until now.' Weishan said, 'Entering enlightenment from conditions will never regress, you must protect and maintain it well.' At that time, Xuansha heard about this and said, 'It is indeed so, it is indeed so, but I dare to guarantee that this brother has not completely understood.' Therefore, (Xuansha) is said to be circumspect, meaning a tactful disapproval. Understanding the principles personally transmitted by Nanquan (南泉). Zen Master Nanquan Yuan (南泉愿禅师), because he was sitting with Lu Xuan Dabu (陆亘大夫), the Dabu said, 'Dharma Master Zhao (肇法师) is also very remarkable, explaining that heaven and earth have the same root as me, and all things are one with me.' --------------------------------------------------------------------------------
Chinese
南泉以手指庭前一株花云。大夫时人见此一株花如梦相似也。 东村王老卖甜瓜 当行中买卖。不许外人。知。噫时人皆道王老卖瓜。以因行花得佛满果。或云。王老是南泉。常自呼为王老师。切莫错会。何则。南泉叫大夫。莺吟堤畔柳。以手指庭花。蝶舞树头春。恐人不领。又出王老卖瓜绝情之语。若更不明夷门亡。 合 合取唇皮。却较㱔子。 严 权实俱通。因果两严。 严 叹上能严智大。起下更互通依。 因果相兼 运普贤万行因花。严遮那十身满果。故曰相兼也。 智为钩行作帘 权实二智导物冥真。如廉得钩收卷。有则理事二行妙合天真。如门得廉遮魔外。故斯乃明能严因。行下明所严果德也。 长空云起 云喻如理智。空比法身也。 锦上花添 花喻如量智。锦比报身也。 一轮晃秋夜千派落寒蟾 月喻智也。秋夜比法身也。千派类报身善应群器。斯则现自他受用。是理量双融智。 净秽楼阁重叠 二十重华藏世界。染净区分。百万亿佛国庄严。楼阁无尽。二种依报更互通依种种相容。故曰重叠也。 圣凡影像交参 四圣六凡。若灯影像交互相参同时包遍。此明二种正报也。李长者云。依正二报身土交参。上二句明混融无碍智 现代汉语译本 南泉禅师用手指着庭院前的一株花说：‘大夫，现在的人看到这株花，就像在做梦一样啊。’ 东村的王老汉卖甜瓜，这是同行中的买卖，不允许外人知道。唉！现在的人都说王老汉卖瓜，是因为因行花而得到佛的圆满果报。或者说，王老汉就是南泉禅师，他常常自称为王老师。切莫错误理解。为什么呢？南泉禅师叫大夫，就像莺在堤岸边的柳树上歌唱，用手指着庭院中的花，就像蝴蝶在树头上飞舞。恐怕人们不能领会，又说出王老汉卖瓜这种断绝情识的话。如果还不明白，那就危险了。 合：合上嘴唇，却要比较㱔子（一种乐器）。 严：权智和实智都通达，因和果都严谨。 严：赞叹上面能够严谨，智慧广大，引起下面更互相通达依靠。 因果相兼：运用普贤菩萨的万行因花，庄严遮那佛（Vairocana，毗卢遮那佛）的十身圆满果报。所以说‘相兼’。 智为钩行作帘：权智和实智引导事物冥合真理，就像用帘子的钩子收卷帘子一样。有则理事二行巧妙地符合天真，就像门得到帘子遮蔽魔外一样。因此这说明能够严谨因，下面的‘行’说明所严谨的果德。 长空云起：云比喻如理智，空比喻法身（Dharmakaya，佛的法身）。 锦上花添：花比喻如量智，锦比喻报身（Sambhogakaya，佛的报身）。 一轮晃秋夜千派落寒蟾：月亮比喻智慧，秋夜比喻法身，千派水流像报身一样善于应和各种根器。这就是显现自受用和他受用，是理智和量智双重融合的智慧。 净秽楼阁重叠：二十重华藏世界（Lotus Treasury World，华藏世界），染污和清净区分开来。百万亿佛国庄严，楼阁无尽。两种依报更互相通达依靠，种种相容，所以说‘重叠’。 圣凡影像交参：四圣六凡，像灯的影像交互相参，同时包容周遍。这说明两种正报。李长者说：依报和正报身土交参。上面两句说明混融无碍的智慧。