English
English version: The Master said, 'What to do when going against the times?' A monk asked, 'What is merit?' The Master said, 'What to do when putting down the hoe?' The monk asked, 'What is shared merit?' The Master said, 'Do not be attached to appearances.' The monk asked, 'What is merit upon merit?' The Master said, 'Not shared.' Then he gave a verse to instruct: 'The wise ruler has always followed Emperor Yao (Yáo, a legendary Chinese ruler), governing the people with propriety, humbly bending his waist. Sometimes passing by the bustling market, everywhere presents a scene of civilization, congratulating this prosperous age. Who is it for that you carefully dress up? In the cuckoo's cry, urging people to return. When all the flowers have withered, the crying is endless, further crying towards the depths of the overlapping peaks. The withered tree blooms, presenting a spring beyond the kalpa, riding backwards on a jade elephant chasing the Qilin (qílín, a mythical Chinese creature). Now hidden high beyond the thousand peaks, the moonlight is bright, the breeze is gentle, truly a beautiful day. Sentient beings and all Buddhas do not encroach upon each other, the mountain is high, the water is deep. Understanding the matter beneath these myriad differences, where the partridge cries, a hundred flowers are new again. Even a slight showing of horns is unbearable, intending to seek Buddhahood with the mind is truly shameful. In the vast empty kalpa, no one recognizes, willing to inquire southward from the fifty-three good advisors.' Because Caoshan (Cáoshān, a Chan master's name) was about to leave, the Master instructed him, saying, 'At the place of my late teacher Yunyan (Yúnyán, a place name), I personally verified the Precious Mirror Samadhi (Bǎojìng sānmèi, a meditation method in Chan Buddhism), exhausting its essence. Now I entrust it to you.' The words are: 'Such is the Dharma, secretly transmitted by the Buddhas and Patriarchs. Now that you have obtained it, you should protect it well. Silver bowl holding snow, bright moon hiding a heron. Similar yet not the same, mixing allows one to know the place. The meaning is not in words, the coming opportunity can also be met. A movement becomes a rut, a slight error leads to neglecting one thing for another. Turning away and touching are both wrong, like a great fire. As long as there are forms and patterns, it belongs to defilement. Midnight is precisely bright, dawn does not reveal it. Making rules for all things, used to remove all suffering. Although it is not conditioned, it is not without words. Like facing a precious mirror, form and shadow see each other. You are not it, it is precisely you. Like a worldly infant, the five features are complete. Not going, not coming, not arising, not abiding. Babbling and harmonious, with or without words. Ultimately unable to obtain things, because the words are not yet correct. Double Li hexagrams, the partial and the correct reciprocate each other. Superimposed to become three, changes exhaustively become five. Like the taste of the di grass, like the vajra (jīngāng chǔ, a Buddhist ritual implement). The center skillfully matches, knocking and singing are raised together. Penetrating the sect, penetrating the path, matching, carrying the road. Mixed up is auspicious, cannot be offended or violated. Natural and profound, not belonging to delusion or enlightenment.' --------------------------------------------------------------------------------
Chinese
。因缘时节。寂然昭著。细入无间。大绝方所。毫忽之差。不应律吕。今有顿渐。缘立宗趣。宗趣分矣。即是规矩。宗通趣极。真常流注。外寂中摇。系驹伏鼠。先圣悲之。为法檀度。随其颠倒。以缁为素。颠倒想灭。肯心自许。要合古辙。请观前古。佛道垂成。十劫观树。如虎之缺。如马之馵。以有下劣。宝几珍御。以有惊异。狸奴白牯。羿以巧力。射中百步。箭锋相直。巧力何预。木人方歌。石女起舞。非情识到。宁容思虑。臣奉于君。子顺于父。不顺非孝。不奉非辅。潜行密用。如愚若鲁。但能相续。名主中主。师又云。末法时代。人多干慧。若要辨验真伪。有三种渗漏。一见渗漏。谓机不离位。堕在毒海。二情渗漏。谓滞在向背。见处偏枯。三语渗漏。谓究妙失宗。机昧终始。学者浊智流转。不出此三种。子宜知之。又纲要偈三首。一敲唱俱行。偈云。金针双锁备。挟路隐全该。宝印当风妙。重重锦缝开。二金锁玄路。偈云。交互明中暗。功齐转觉难。力穷忘进退。金锁网鞔鞔。三不堕凡圣(亦名理事不涉)偈云。事理俱不涉。回照绝幽微。背风无巧拙。电火烁难追。 师不安。令沙弥传语云居。乃嘱云。他或问和尚安乐否。但道。云岩路相次绝也。汝下此语。须远立。恐他打汝。沙弥领旨去传语。声 现代汉语译本：因缘和合的时节，寂静中显现光明。细微之处可以进入没有间隙的境界，广大之处超越了方位和场所。即使是毫厘的偏差，也会与音律不合。现在有顿悟和渐悟的区别，是根据因缘而建立宗派和旨趣。宗派和旨趣一旦区分开来，就有了规矩。宗派通达，旨趣达到极致，真常之性就会像流水一样不停流淌。外表寂静，内心却在动摇，就像用绳子拴住奔跑的马，制伏躁动的鼠。过去的圣贤为此感到悲悯，所以设立了法施（Dāna-pāramitā）的制度。人们随着自己的颠倒妄想，把黑色的东西当成白色。当颠倒的妄想消灭时，才能真心认可自己。要符合古人的规范，请看前代的古人。佛陀（Buddha）的道业即将成就时，用了十劫的时间来观察菩提树（Bodhi tree）。就像老虎的跛足，就像马的白蹄。因为有下劣之心，所以才觉得宝座和珍贵的御用品值得看重。因为有惊异之心，所以才觉得野猫和白色的母牛值得奇怪。后羿凭借巧妙的射箭技术，能够射中百步之外的目标。箭锋能够对准目标，和巧妙的技术有什么关系呢？木偶人在唱歌，石女在跳舞，如果不是情识所能达到的境界，怎么能用思虑来理解呢？臣子侍奉君主，儿子顺从父亲，不顺从就不是孝，不侍奉就不是辅佐。暗中修行，秘密运用，看起来好像愚笨迟钝一样。只要能够相续不断，就可以称作主中之主。 师父又说：‘末法时代（Māhayāna），人们大多只有干慧（Śuṣka-vipassanā），如果想要辨别真伪，有三种渗漏。一是见解上的渗漏，指的是机用不离本位，堕落在毒海之中。二是情感上的渗漏，指的是执着于顺逆，见解偏颇而枯竭。三是语言上的渗漏，指的是追求精妙而失去宗旨，机用昏昧而不知始终。’学者们用浑浊的智慧流转，都逃不出这三种渗漏，你们应该知道这些。 还有纲要偈三首。一是敲唱俱行，偈语说：‘金针双重锁闭，狭窄的道路隐藏着全部。宝印迎风显妙用，重重叠叠的锦缎缝隙打开。’二是金锁玄路，偈语说：‘交互明暗之中，功夫相同，但转变更加困难。力量耗尽，忘记进退，金锁网紧紧覆盖。’三是不堕凡圣（也叫理事不涉），偈语说：‘事和理都不涉及，回光返照，超越幽微。背风而立，没有巧拙之分，电光火石，难以追逐。’ 师父感到身体不适，让沙弥（Śrāmaṇera）传话给云居山（Yun-chu Mountain）的僧人，于是嘱咐说：‘他如果问和尚（Upādhyāya）是否安乐，你就说：云岩（Yun-yen）的路渐渐断绝了。’你说了这句话，要站远一点，恐怕他会打你。沙弥领命去传话，声音...
English
English version: The time of conditioned arising, in stillness, manifests brightly. Subtly entering where there is no gap, greatly transcending directions and locations. Even a hair's breadth of difference will not accord with the musical scales. Now there are sudden and gradual approaches, based on conditions to establish sects and aims. Once sects and aims are distinguished, there are rules. When the sect is understood and the aim is reached, true constancy flows continuously. Outwardly still, inwardly agitated, like tethering a running horse, subduing a restless rat. The past sages were saddened by this, so they established the practice of giving (Dāna-pāramitā). People follow their inverted thoughts, mistaking black for white. When inverted thoughts cease, one can sincerely accept oneself. To accord with the ancient standards, please observe the ancients. When the Buddha's (Buddha) path was about to be accomplished, he spent ten kalpas (Kalpa) observing the Bodhi tree (Bodhi tree). Like a tiger's limp, like a horse's white hoof. Because of inferior minds, one values jeweled thrones and precious imperial objects. Because of astonishment, one finds wild cats and white cows strange. Yi, with skillful archery, could hit a target a hundred paces away. The arrow hitting the target, what does it have to do with skill? Wooden figures sing, stone women dance. If it were not beyond the reach of emotions and consciousness, how could it be understood through thought? A minister serves the ruler, a son obeys the father. Disobedience is not filial piety, not serving is not assisting. Secretly practicing, subtly applying, appearing foolish and dull. As long as one can continue without interruption, one can be called the master of masters. The master also said: 'In the Dharma-ending Age (Māhayāna), people mostly have dry wisdom (Śuṣka-vipassanā). If you want to distinguish truth from falsehood, there are three kinds of leakage. First, the leakage of views, referring to the function not leaving its position, falling into the sea of poison. Second, the leakage of emotions, referring to being attached to agreement and disagreement, views being biased and withered. Third, the leakage of language, referring to pursuing subtlety and losing the purpose, the function being confused and not knowing the beginning and the end.' Scholars, using turbid wisdom, revolve and cannot escape these three leakages. You should know these. Also, there are three verses of essential points. First, striking and singing together, the verse says: 'Golden needles are doubly locked, the narrow road hides everything. The precious seal reveals its wonderful function in the wind, layer upon layer of brocade seams open.' Second, the mysterious path of the golden lock, the verse says: 'Interacting in light and darkness, the effort is the same, but the transformation is more difficult. Strength exhausted, forgetting advance and retreat, the golden lock net tightly covers.' Third, not falling into the mundane or the sacred (also called neither involving phenomena nor principle), the verse says: 'Neither phenomena nor principle are involved, reflecting back, transcending subtlety. Standing with one's back to the wind, there is no skill or clumsiness, lightning flashes, difficult to pursue.' The master felt unwell and asked the Śrāmaṇera (Śrāmaṇera) to convey a message to the monks of Yun-chu Mountain (Yun-chu Mountain), so he instructed: 'If he asks whether the Upādhyāya (Upādhyāya) is at peace, you should say: The road of Yun-yen (Yun-yen) is gradually being cut off.' After you say this, stand far away, lest he hit you. The Śrāmaṇera received the order and went to convey the message, the sound... --------------------------------------------------------------------------------
Chinese
未绝。早被云居打一棒。沙弥无语(同安显代云。恁么则云岩一枝不坠也。云居锡云。上座且道。云岩路绝不绝。崇寿稠云。古人打此一棒。意作么生)。 师将圆寂。谓众云。吾有闲名在世。谁人为吾除得。众皆无对。时沙弥出云。请和尚法号。师云。吾闲名已谢(石霜云。无人得他肯。云居云。若有闲名。非吾先师。曹山云。从古至今。无人辩得。疏山云。龙有出水之机。无人辩得)僧问。和尚违和。还有不病者也无。师云。有。僧云。不病者。还看和尚否。师云。老僧看他有分。僧云。未审和尚如何看他。师云。老僧看时。不见有病。师乃问僧。离此壳漏子。向甚么处。与吾相见。僧无对。师示颂云。学者恒沙无一悟。过在寻他舌头路。欲得忘形泯踪迹。努力殷勤空里步。乃命剃发。澡身披衣。声钟辞众。俨然坐化。时大众号恸。移晷不止。师忽开目。谓众云。出家人。心不附物。是真修行。劳生惜死。哀悲何益。复令主事办愚痴斋。众犹慕恋不已。延七日。食具方备。师亦随众。斋毕乃云。僧家无事。大率临行之际。勿须喧动。遂归丈室。端坐长往。当咸通十年三月。寿六十三。腊四十二谥悟本禅师。塔曰慧觉。 现代汉语译本： 未断绝。早就被云居禅师打了一棒。（沙弥无语）（同安显代说：‘这样说来，云岩的法脉就没有断绝。’云居锡说：‘上座你说说看，云岩的路是断了还是没断？’崇寿稠说：‘古人打这一棒，意图是什么？’） 禅师将要圆寂时，对众人说：‘我有个虚名在世上，谁能为我除去？’众人都无法回答。当时有个沙弥出来说：‘请问和尚的法号。’禅师说：‘我的虚名已经谢去了。’（石霜说：‘没有人能得到他的认可。’云居说：‘如果有虚名，就不是我的先师。’曹山说：‘从古至今，没有人能辨别出来。’疏山说：‘龙有出水的机会，没有人能辨别出来。’）有僧人问：‘和尚您身体不适，还有不生病的人吗？’禅师说：‘有。’僧人问：‘不生病的人，还来看望和尚您吗？’禅师说：‘老僧我看他有我的缘分。’僧人问：‘不知道和尚您如何看他？’禅师说：‘老僧看的时候，不见有病。’禅师于是问僧人：‘离开这个躯壳，到什么地方与我相见？’僧人无言以对。禅师作偈说：‘学者如恒河沙数却没有一人觉悟，过错在于寻找他人言语的道路。想要忘却形体泯灭踪迹，就要努力勤奋地在空中行走。’于是命令剃发，沐浴更衣，敲钟告别众人，安详地坐化。当时大众号啕大哭，过了很久都停不下来。禅师忽然睁开眼睛，对众人说：‘出家人，心不执着于外物，才是真正的修行。贪生怕死，哀伤悲痛有什么用处？’又命令主事准备‘愚痴斋’。众人仍然依依不舍，过了七天，斋饭才准备好。禅师也随同众人一起斋戒完毕，于是说：‘僧家没有什么事，大概在临终的时候，不要喧哗吵闹。’于是回到方丈室，端坐而逝。当时是咸通十年三月，享年六十三岁，僧腊四十二年，谥号悟本禅师，塔名为慧觉。