Chinese
大正藏第 47 册 No. 1991 金陵清凉院文益禅师语录 No. 1991 金陵清凉院文益禅师语录 径山沙门语风圆信无地地主人郭凝之 编集 师。讳文益。余杭鲁氏子。七岁。依新定智通院全伟禅师落发。弱龄。禀具於越州开元寺。属律匠希觉师。盛化于明州[郧-口+刀]山育王寺。师往预听习。究其微旨。复傍探儒典。游文雅之场。觉师。目为我门之游夏也。师以玄机一发。杂务俱捐。振锡南迈。抵福州参长庆。不大发明。后同绍修法进三人欲出岭。过地藏院。阻雪。少憩附炉次。地藏问。此行何之。师云。行脚去。地藏云。作么生是行脚事。师云。不知。地藏云。不知最亲切。又同三人举肇论。至天地与我同根处。地藏云。山河大地。与上座自己。是同是别。师云。别。地藏竖起两指。师云。同。地藏又竖起两指。便起去。雪霁辞去。地藏门送之。问云。上座寻常说三界唯心。万法唯识。乃指庭下片石云。且道。此石在心内在心外。师云。在心内。地藏云。行脚人。着甚么来由安片石在心头。师窘无以对。即放包依席下。求决择。近一月余。日呈见解说道理。地藏语之云。佛法不恁么。师云。某甲词穷理绝也。地藏云。若论佛法。一切见成。师于言下大悟。 现代汉语译本 《金陵清凉院文益禅师语录》 径山沙门语风圆信，无地地主人郭凝之 编集 禅师，讳文益，是余杭鲁氏之子。七岁时，依新定智通院的全伟禅师剃度出家。年轻时，在越州开元寺受具足戒。当时律匠希觉禅师在明州[郧-口+刀]山育王寺弘扬佛法，文益禅师前去听讲学习，深入研究其精微要旨，又广泛涉猎儒家典籍，游历于文人雅士的场所。希觉禅师称赞他是我们门下的子夏、端木起（皆为孔子弟子，以文学才能著称）。文益禅师一旦玄机触发，便抛弃一切杂务，拄着锡杖向南游历。到达福州时，参访长庆禅师，但没有得到大的开悟。后来，他与绍修、法进三人打算出岭，路过地藏院时，因大雪受阻，便在火炉旁稍作休息。地藏禅师问道：‘你们此行要去哪里？’文益禅师说：‘去行脚。’地藏禅师问：‘怎么是行脚事？’文益禅师说：‘不知道。’地藏禅师说：‘不知道最亲切。’ 之后，他们三人一起谈论《肇论》，说到‘天地与我同根’之处，地藏禅师问道：‘山河大地，与上座（对僧人的尊称）你自己，是同还是别？’文益禅师说：‘别。’地藏禅师竖起两根手指。文益禅师说：‘同。’地藏禅师又竖起两根手指，然后起身离去。雪停后，文益禅师等人告辞离去。地藏禅师送他们出门，问道：‘上座平时说三界唯心，万法唯识，’于是指着庭院下的一块石头说：‘那么请问，这块石头是在心内，还是在心外？’文益禅师说：‘在心内。’地藏禅师说：‘行脚人，用什么理由把一块石头安放在心头？’文益禅师窘迫，无言以对，于是放下行囊，坐在地藏禅师的座位下，请求开示决择。将近一个月的时间里，文益禅师每天都呈述自己的见解，讲述道理。地藏禅师对他说：‘佛法不是这样的。’文益禅师说：‘我实在词穷理绝了。’地藏禅师说：‘如果谈论佛法，一切都是现成的。’文益禅师在听闻此语的当下，豁然大悟。
English
English version The Record of Zen Master Wenyi of Qingliang Temple in Jinling Compiled by Shramana Yu Feng Yuanxin of Jingshan, Guo Ningzhi, the Master of No-Land Land The Master, named Wenyi, was a son of the Lu family in Yuhang. At the age of seven, he was tonsured under Zen Master Quanwei of Zhitong Temple in Xinding. In his youth, he received the full precepts at Kaiyuan Temple in Yuezhou. At that time, Vinaya Master Xijue was flourishing at Yuwang Temple in [郧-口+刀] Mountain, Mingzhou. The Master went to listen and study, deeply investigating its subtle meaning. He also extensively explored Confucian classics and frequented the gatherings of literati. Master Xijue praised him as 'our school's Zixia and Duanmuqi' (both disciples of Confucius, known for their literary talents). Once the Master's profound insight was triggered, he abandoned all mundane affairs and traveled south with his staff. Arriving in Fuzhou, he visited Zen Master Changqing but did not attain great enlightenment. Later, he and Shaoxiu and Fajin planned to leave the mountains. Passing by Dizang Temple, they were hindered by heavy snow and rested briefly by the stove. Zen Master Dizang asked, 'Where are you going on this journey?' Master Wenyi said, 'To travel on foot.' Zen Master Dizang asked, 'What is this matter of traveling on foot?' Master Wenyi said, 'I don't know.' Zen Master Dizang said, 'Not knowing is the most intimate.' Later, the three of them discussed the *Zhao Lun* (The Treatises of Zhao), reaching the point 'Heaven and earth share the same root with me.' Zen Master Dizang asked, 'Are the mountains, rivers, and the great earth the same as or different from you, Venerable?' Master Wenyi said, 'Different.' Zen Master Dizang raised two fingers. Master Wenyi said, 'The same.' Zen Master Dizang raised two fingers again and then left. When the snow cleared, Master Wenyi and the others bid farewell. Zen Master Dizang saw them off at the door and asked, 'Venerable, you usually say that the three realms are only mind, and all phenomena are only consciousness.' Then he pointed to a stone in the courtyard and said, 'Tell me, is this stone inside the mind or outside the mind?' Master Wenyi said, 'Inside the mind.' Zen Master Dizang said, 'Traveler, what reason do you have for placing a stone inside your mind?' Master Wenyi was at a loss for words and could not answer. He then put down his bag and sat down at Zen Master Dizang's seat, seeking guidance and resolution. For nearly a month, Master Wenyi presented his views and explained principles every day. Zen Master Dizang said to him, 'The Dharma is not like that.' Master Wenyi said, 'I am truly at the end of my words and reasoning.' Zen Master Dizang said, 'If we talk about the Dharma, everything is already complete.' Upon hearing these words, Master Wenyi suddenly attained great enlightenment. --------------------------------------------------------------------------------
Chinese
因议留止。进师等。以江表丛林欲期历览。命师同往。至临川。州牧请住崇寿院。 开堂。日中坐茶筵未起。时僧正白师云。四众已围绕。和尚法座了也。师云。众人却参真善知识。少顷升堂。僧问。大众云集。请师举唱。师云。大众久立。乃云。众人既尽在此。山僧不可无言。与大众举一古人方便。珍重。便下座。子方上座。自长庆来。师举长庆棱和尚偈问云。作么生是万象之中独露身。子方举拂子。师云。恁么会又争得。云和尚尊意如何。师云。唤什么作万象。云古人不拨万象。师云。万象之中独露身。说甚么拨不拨。子方豁然悟解。述偈投诚。自是诸方会下。有存知解者。翕然而至。始则行行如也。师微以激发。皆渐而服膺。海参之众。常不减千计。 上堂。大众立久。乃云。祇恁么便散去。还有佛法道理也无。试说看。若无。又来这里作么。若有。大市里人丛处亦有。何须到这里。诸人。各曾看还源观百门义海华严论涅槃经诸多策子。阿那个教中。有这个时节。若有。试举看。莫是恁么经里。有恁么语。是此时节么。有甚么交涉。所以道。微言滞于心首。常为缘虑之场。实际居于目前翻为多相之境。又作么生得翻去。若也翻去。又作么生得正去。还会么。莫祇恁么念策子。有甚么用处。僧问。如 现代汉语译本： 于是因为商议挽留而停止了行程，慧寂禅师一行人本打算游历江浙一带的丛林寺院，州牧邀请慧寂禅师住在崇寿院。 开堂说法时，中午的茶会还未结束，僧正白师说道：‘四众弟子已经聚集，和尚您的法座也准备好了。’慧寂禅师说：‘各位不如去参访真正的善知识。’稍后升座，有僧人问道：‘大众云集，请禅师开示。’慧寂禅师说：‘大家站立很久了。’于是说：‘各位既然都已在此，山僧不能不说话，就和大家说一个古人的方便法门，珍重。’便下座。子方上座，从长庆寺来，慧寂禅师引用长庆棱和尚的偈语问道：‘如何是万象之中独露身？’子方举起拂尘。慧寂禅师说：‘这样理解又怎么行呢？’子方说：‘和尚您的意思是？’慧寂禅师说：‘你把什么叫做万象？’子方说：‘古人不拨弄万象。’慧寂禅师说：‘万象之中独露身，说什么拨不拨。’子方豁然开悟，作偈表示信服。从此，各地的禅宗门下，那些执着于知解的人，纷纷前来。起初他们的行为还像模像样，慧寂禅师稍微加以启发，他们都逐渐心悦诚服。前来参学的僧众，经常不少于千人。 上堂说法时，慧寂禅师说：‘大家站立很久了。’于是说：‘难道就这样散去，就没有佛法的道理了吗？试着说说看。如果没有，又来这里做什么？如果有，大街上人多的地方也有，何必到这里？各位，都曾看过《还源观》、《百门义海》、《华严论》、《涅槃经》等许多书。哪一部经教中，有这个时节（当下）？如果有，试着举出来看看。莫非是某部经里，有某句话，就是此时此刻吗？有什么关系呢？所以说，精妙的言语停留在心头，常常成为思虑的场所；真实的境界就在眼前，反而成为多重表象的境地。’又该如何才能翻转呢？如果翻转了，又该如何才能回到正位呢？明白吗？不要只是念书本，有什么用呢？’有僧人问道：‘如……’
English
English version: Therefore, due to discussions about staying, the planned journey was halted. Master Huiji and his entourage originally intended to visit the monasteries in the Jiangzhe area. The prefectural governor invited Master Huiji to reside at Chongshou Monastery. During the opening Dharma talk, the midday tea ceremony had not yet concluded when the Sangha leader, Baishi, said, 'The fourfold assembly has gathered, and your Dharma seat, Venerable, is ready.' Master Huiji said, 'It would be better for everyone to seek out a true Kalyanamitra (beneficial friend).' Shortly after ascending the seat, a monk asked, 'The assembly has gathered, please, Master, give us instruction.' Master Huiji said, 'Everyone has been standing for a long time.' Then he said, 'Since everyone is here, this mountain monk cannot remain silent, so I will share with everyone an expedient teaching of an ancient master, cherish it.' Then he descended from the seat. The senior monk Zifang, who came from Changqing Monastery, Master Huiji quoted a verse from Monk Leng of Changqing and asked, 'What is the uniquely revealed body within the myriad phenomena (wanxiang)?' Zifang raised his whisk. Master Huiji said, 'How can understanding it like that be correct?' Zifang said, 'What is your meaning, Venerable?' Master Huiji said, 'What do you call the myriad phenomena?' Zifang said, 'The ancients did not manipulate the myriad phenomena.' Master Huiji said, 'The uniquely revealed body within the myriad phenomena, what is there to say about manipulating or not manipulating?' Zifang suddenly awakened and composed a verse to express his sincerity. From then on, those under various Chan schools who clung to intellectual understanding flocked to him. Initially, their behavior was quite proper, but Master Huiji subtly inspired them, and they gradually became sincerely convinced. The number of monks seeking instruction often exceeded a thousand. During an ascending-the-Dharma-hall talk, Master Huiji said, 'Everyone has been standing for a long time.' Then he said, 'Could it be that we just disperse like this, and there is no Dharma principle? Try to speak of it. If there is none, then what are you doing here? If there is, then it is also present in crowded places in the marketplace, why is it necessary to come here? Everyone, you have all read the *Huanyuan Guan* (Treatise on Returning to the Source), the *Baimen Yihai* (Ocean of Meanings of the Hundred Gates), the *Huayan Lun* (Avatamsaka Sutra Commentary), the *Nirvana Sutra*, and many other texts. In which teaching is there this moment (shijie)? If there is, try to cite it. Could it be that in some sutra, there is some phrase that is this very moment? What connection does it have? Therefore, it is said that subtle words lingering in the mind often become a field of thoughts; the actual reality is right before our eyes, yet it turns into a realm of multiple appearances.' How can we reverse this? If we reverse it, how can we return to the correct position? Do you understand? Don't just recite texts, what use is that?' A monk asked, 'If...' --------------------------------------------------------------------------------
Chinese
何披露。即得与道相应。师云。汝几时披露。即与道不相应。问。六处不知音时如何。师云。汝家眷属一群子。师又云。作么生会。莫道恁么来问。便是不得汝道六处不知音。眼处不知音。耳处不知音。若也根本是有。争解无得。古人道。离声色着声色。离名字著名字。所以无想天修得。经八万大劫。一朝退堕。诸事俨然。盖为不知根本真实。次第修行。三生六十劫。四生一百劫。如是直到三祇果满。他古人犹道。不如一念缘起无生。超彼三乘权学等见。又道。弹指圆成八万门。刹那灭却三祇劫。也须体究。若如此用多少气力。 僧问。指即不问。如何是月。师云。阿那个。是汝不问底指。又僧问。月即不问。如何是指。师云。月。云学人问指。和尚为甚么对月。师云。为汝问指。 江南国主。重师之道。迎住报恩禅院。署净慧禅师。僧问。钟洪才击。大众云臻。请师如是师云。大众会。何似汝会。 问。如何是古佛家风。师云。甚么处看不足。 问。十二时中。如何行履。即得与道相应。师云。取舍之心成巧伪。 问古人传衣。当记何人。师云。汝甚么处见古人传衣。问。十方贤圣皆入此宗。如何是此宗。师云。十方贤圣皆入。 问。如何是佛向上人。师云。方便呼为佛。 现代汉语译本 问：如何才能披露（pī lù，显露，揭示）而与道相应？ 师父说：你何时披露，就何时与道不相应。 问：六处（liù chù，眼、耳、鼻、舌、身、意六种感觉器官）不知音时如何？ 师父说：你家眷属一大群。 师父又说：怎么领会？莫说像这样来问，便是不得。你说六处不知音，眼处不知音，耳处不知音。如果根本是有，怎么会没有呢？ 古人道：‘离声色着声色，离名字着名字。’所以无想天（wú xiǎng tiān，佛教中色界天的最高层）修得，经八万大劫（dà jié，极长的时间单位），一朝退堕，诸事俨然。盖因为不知根本真实，次第修行，三生六十劫，四生一百劫，如此直到三祇（sān qí，佛教中极长的时间单位）果满。他古人犹道：‘不如一念缘起无生，超彼三乘（sān shèng，声闻乘、缘觉乘、菩萨乘）权学等见。’又道：‘弹指圆成八万门，刹那灭却三祇劫。’也须体究。若如此用多少气力？ 僧人问：指（zhǐ，手指）即不问，如何是月（yuè，月亮）？ 师父说：阿那个，是你不问底指。 又僧人问：月即不问，如何是指？ 师父说：月。 云：学人问指，和尚（hé shàng，对僧人的尊称）为什么对月？ 师父说：为你问指。 江南国主，器重师父的道行，迎请师父住持报恩禅院，署名净慧禅师（jìng huì chán shī，禅师的称号）。 僧人问：钟洪才击，大众云臻（yún zhēn，像云一样聚集），请师父如是。 师父说：大众会，何似你会？ 问：如何是古佛家风（gǔ fó jiā fēng，古佛的风格）？ 师父说：甚么处看不足？ 问：十二时中（shí èr shí zhōng，一天十二个时辰），如何行履（xíng lǚ，行为举止），即得与道相应？ 师父说：取舍之心成巧伪。 问：古人传衣（chuán yī，禅宗祖师传法的象征），当记何人？ 师父说：你甚么处见古人传衣？ 问：十方贤圣皆入此宗（cǐ zōng，这个宗派），如何是此宗？ 师父说：十方贤圣皆入。 问：如何是佛向上人（fó xiàng shàng rén，超越佛境界的人）？ 师父说：方便呼为佛。