Chinese
卍新续藏第 83 册 No. 1576 雪堂行拾遗录 No. 1576 雪堂行和尚拾遗录 死心和尚。住洪之翠岩。寝室后有齐安王祠。乃李三景远也。居民烹宰淫祀无虚日。师恶之。移其祠于寺之西。就其址建方丈。未几。师卧于中。有修蟒蟠身侧。叱之而遁。一夜。忽梦神人峨冠而前。告曰。弟子为师所叱。不遑安处。欲之广南。假庄夫六十人。师梦中诺之。未几。庄夫疫死者满其数。师后问学者曰。且道果有鬼神否。若道有。又不打杀死心。若道无。庄夫为什么却死。答者皆不契。适真净会中元首座至。师如前问。元云。甜爪彻蒂甜。苦瓠连根苦。师大喜之。元乃辩才高弟也。 自禅师。在五祖会中。时圆悟为座元立僧。祖令自参之。自不得已而往。悟见来。语之曰。与公同参。不须来探水也。自曰。己事未明。敢望慈悲。悟曰。公不自欺。但有疑处举来。自乃举。德山小参。今夜不答话。问话者三十棒。悟曰。礼拜。礼拜。我作得你师。举话尚不会。自烧香作礼罢。悟曰。再举前话看。自云德山小参不答话。悟忽掩其口曰。举到此。但只恁么看。自行至后架。以坐具摵地云。屈。屈。众问其故。自曰。那里公案只教人看一句。或有勉之者曰。公但谛信。座元须有方便 现代汉语译本 《雪堂行和尚拾遗录》 死心和尚，住在洪州的翠岩寺。寝室后有齐安王祠，这位齐安王就是李三景远。当地居民每天都在那里宰杀牲畜，进行淫秽的祭祀，没有一天停止。死心和尚对此非常厌恶，就把他的祠堂移到了寺庙的西边，并在原来的地方建造了方丈室。没过多久，死心和尚在方丈室里睡觉时，有一条大蟒蛇盘绕在他身边，他呵斥蟒蛇，蟒蛇就逃走了。一天夜里，忽然梦见一位神人，头戴高高的帽子来到他面前，告诉他说：‘弟子被您呵斥，无法安身，想要去广南，需要借用六十个庄稼汉。’死心和尚在梦中答应了他。没过多久，庄稼汉因为瘟疫死了，数目正好是六十个。死心和尚后来问他的学生说：‘你们说到底有没有鬼神呢？如果说有，又好像不应该打死死心和尚；如果说没有，那么庄稼汉为什么会死呢？’回答的人都不能让他满意。正好真净禅师的会中，有一位名叫元的中元首座来到这里，死心和尚像之前一样问他。元回答说：‘甜瓜从瓜蒂到瓜瓤都是甜的，苦瓠连着根都是苦的。’死心和尚听了非常高兴。这位元首座是辩才禅师的高徒。 自禅师，在五祖弘忍禅师的会中。当时圆悟禅师是座元立僧。五祖让自禅师去参访圆悟禅师。自禅师不得已就去了。圆悟禅师见到他来，对他说：‘我和你一同参禅，不需要来试探我的深浅。’自禅师说：‘我自己的事情还没有明白，希望您能慈悲指点。’圆悟禅师说：‘你不要自欺欺人，有什么疑问就提出来。’自禅师就举了德山宣鉴禅师小参时说的话：‘今晚不回答问题，问问题的人打三十棒。’圆悟禅师说：‘礼拜，礼拜。我能做你的老师，你连这句话都不会理解。’自禅师烧香礼拜完毕。圆悟禅师说：‘再把刚才的话说一遍。’自禅师说：‘德山禅师小参不回答问题。’圆悟禅师忽然捂住他的嘴说：‘说到这里，就应该这样看。’自禅师走到后架，用坐具摔在地上说：‘冤枉啊，冤枉啊。’众人问他原因。自禅师说：‘那个公案只教人看这一句。’有人劝他说：‘你只要相信，座元一定会有方便法门。’
English
English version 《Xuetang Xing's Lost Records》 Monk Sixin (Dead Heart), lived in Cuiyan Temple in Hongzhou. Behind his bedroom was the shrine of King Qian (Qi'an) , who was Li Sanjingyuan. The local residents slaughtered animals and performed lewd sacrifices there every day without ceasing. Monk Sixin detested this, so he moved the shrine to the west of the temple and built the abbot's room on the original site. Not long after, Monk Sixin was sleeping in the abbot's room when a large python coiled around him. He scolded the python, and it fled. One night, he suddenly dreamed of a deity wearing a tall crown who came before him and said, 'Your disciple has been scolded by you and cannot find peace. I wish to go to Guangnan and need to borrow sixty farmers.' Monk Sixin agreed in his dream. Not long after, farmers died of plague, and the number was exactly sixty. Monk Sixin later asked his students, 'Do you think there are ghosts and gods or not? If you say there are, it doesn't seem right to have Monk Sixin beaten to death; if you say there aren't, then why did the farmers die?' None of the answers satisfied him. Just then, the chief seat of Zhongyuan (Middle Origin) from Zen Master Zhenjing's assembly, named Yuan, arrived. Monk Sixin asked him the same question as before. Yuan replied, 'Sweet melon is sweet from the stem to the core, bitter gourd is bitter from the root.' Monk Sixin was very pleased. This Yuan was a top disciple of Zen Master Biancai. Zen Master Zi, was in the assembly of the Fifth Patriarch Hongren. At that time, Zen Master Yuanwu was the head monk. The Fifth Patriarch asked Zen Master Zi to visit Zen Master Yuanwu. Zen Master Zi had no choice but to go. When Zen Master Yuanwu saw him coming, he said to him, 'I am practicing Chan with you, there is no need to test my depth.' Zen Master Zi said, 'My own affairs are not yet clear, I hope you can show compassion and guide me.' Zen Master Yuanwu said, 'Do not deceive yourself, raise any doubts you have.' Zen Master Zi then cited what Zen Master Deshan Xuanjian said during a small gathering: 'Tonight I will not answer questions, anyone who asks a question will be given thirty blows.' Zen Master Yuanwu said, 'Bow, bow. I can be your teacher, you don't even understand this sentence.' Zen Master Zi burned incense and bowed. Zen Master Yuanwu said, 'Say the previous words again.' Zen Master Zi said, 'Zen Master Deshan does not answer questions during small gatherings.' Zen Master Yuanwu suddenly covered his mouth and said, 'When you get to this point, you should look at it this way.' Zen Master Zi walked to the back frame, threw his sitting mat on the ground and said, 'Injustice, injustice.' The crowd asked him the reason. Zen Master Zi said, 'That Koan only teaches people to look at this sentence.' Someone advised him, 'As long as you believe, the head monk will definitely have expedient means.' --------------------------------------------------------------------------------
Chinese
。自既为人勉之。遂体究。不一月有省。后出世住五祖。 金陵俞道婆。参琅瑘起和尚。婆卖油糍为业。一日。闻贫子唱莲花乐云。不因柳毅传书信。何缘得到洞庭湖。忽然契悟。抛油糍于市。其夫云。你颠也。婆打一掌云。非公境界。乃往琅瑘。起印可之。后凡见僧。便云。儿。儿。才拟议。便掩却门。时珣佛灯往勘之。婆见。便云。儿。儿。珣云。娘。娘。爷在甚处。婆转身拜露柱。珣蹋倒云。将谓有多少奇特。便出。婆蹶起云。儿。儿。来。我惜你则个。珣竟不顾。又安首座亦往见之。婆问。甚处来。安云。德山来。婆云。德山泰乃婆儿子。安云。婆是甚人儿子。婆云。被上座一问。直得立地放尿。婆尝颂马祖不安因缘云。日面月面。虚空闪电。虽然截断天下衲子舌头。分明只道得一半。 玑道者。住洪之翠岩。张无尽作漕。入山访之。玑门迎。无尽问曰。如何是翠岩境。答曰。门近洪崖千尺井。石桥分水绕松杉。无尽握玑手曰。闻道者之名久矣。何能如此祗对。玑曰。适然尔。无尽大笑。复哦云。野僧迎客下烟岚。试问如何是翠岩。门近洪崖千尺井。石桥分水绕松杉。时林下传为盛事。 黄龙恭首座。出世住禅林。访法昌遇和尚。遇问曰。见说你要为黄龙烧香。是否。曰。不敢。遇曰。龙 现代汉语译本：自从他立志为人之后，就努力钻研佛法，不到一个月就有所领悟。后来他出家住在五祖寺。 金陵的俞道婆（对在家女居士的尊称）。参拜琅瑘（山名，寺名）起和尚。俞道婆以卖油糍（一种油炸食品）为生。一天，她听到一个穷人在唱莲花乐，歌词是：‘不因柳毅（唐代小说人物）传书信，何缘得到洞庭湖。’ 忽然间就开悟了，把油糍扔在市场上。她的丈夫说：‘你疯了吗？’ 俞道婆打了他一巴掌说：‘这不是你能理解的境界。’ 于是前往琅瑘，得到起和尚的认可。之后凡是见到僧人，就说：‘儿。儿。’ 僧人稍微一思索，她就关上门。当时珣佛灯（人名，法号）前去勘验她。俞道婆见到他，就说：‘儿。儿。’ 珣说：‘娘。娘。爹在什么地方？’ 俞道婆转身朝露柱（寺庙中的石柱）拜去。珣一脚踢倒露柱说：‘还以为有多少奇特之处。’ 就离开了。俞道婆爬起来说：‘儿。儿。来，我疼你。’ 珣最终没有理睬她。又有安首座（寺院中职位的名称）也前去拜见她。俞道婆问：‘从哪里来？’ 安说：‘德山（山名，寺名）来。’ 俞道婆说：‘德山泰乃是我的儿子。’ 安说：‘婆是甚人儿子？’ 俞道婆说：‘被上座（对僧人的尊称）您这一问，真叫人无地自容。’ 俞道婆曾经作颂马祖（唐代禅师）不安的因缘说：‘日面月面，虚空闪电。虽然截断天下衲子（僧人的别称）舌头，分明只道得一半。’ 玑道者（对修行人的尊称）。住在洪州（现在的江西南昌）的翠岩寺。张无尽（人名）担任漕运官员，入山拜访他。玑道者出门迎接。张无尽问道：‘如何是翠岩境？’ 答道：‘门近洪崖千尺井，石桥分水绕松杉。’ 张无尽握着玑道者的手说：‘仰慕道者之名很久了，怎么能如此应对？’ 玑道者说：‘偶然罢了。’ 张无尽大笑。又吟诵道：‘野僧迎客下烟岚，试问如何是翠岩。门近洪崖千尺井，石桥分水绕松杉。’ 当时在山林间传为盛事。 黄龙恭首座（寺院中职位的名称）。出家住在禅林寺。拜访法昌遇和尚。遇和尚问道：‘听说你要为黄龙（山名，寺名）烧香，是吗？’ 答道：‘不敢。’ 遇和尚说：‘龙
English
English version: Since he resolved to be a man, he diligently studied the Dharma and attained some understanding in less than a month. Later, he became a monk and lived in the Five Ancestors Temple. Yu Daopo (a respectful title for a female lay Buddhist) of Jinling. Visited the monk Qi of Langya (mountain name, temple name). Yu Daopo made a living by selling youci (a kind of fried food). One day, she heard a poor man singing the Lotus Flower Song, the lyrics of which were: 'If not for Liu Yi (a character in a Tang Dynasty novel) delivering the letter, how could one reach Dongting Lake?' Suddenly, she became enlightened and threw the youci away in the market. Her husband said, 'Are you crazy?' Yu Daopo slapped him and said, 'This is not a realm you can understand.' So she went to Langya and was approved by the monk Qi. After that, whenever she saw a monk, she would say, 'Son. Son.' As soon as the monk hesitated, she would close the door. At that time, Xun Fodeng (personal name, Dharma name) went to examine her. When Yu Daopo saw him, she said, 'Son. Son.' Xun said, 'Mother. Mother. Where is Father?' Yu Daopo turned around and bowed to the dew pillar (stone pillar in the temple). Xun kicked down the dew pillar and said, 'I thought there was something special about it.' And left. Yu Daopo got up and said, 'Son. Son. Come, I'll cherish you.' Xun ultimately ignored her. Also, An, the head seat (name of a position in the temple), went to see her. Yu Daopo asked, 'Where are you from?' An said, 'From Deshan (mountain name, temple name).' Yu Daopo said, 'Deshan Tai is my son.' An said, 'Whose son is Daopo?' Yu Daopo said, 'Being asked by you, venerable monk, makes me feel ashamed.' Yu Daopo once composed a verse on the cause of Mazu's (Tang Dynasty Zen master) restlessness, saying: 'Sun face, moon face, lightning in the void. Although cutting off the tongues of all monks in the world, clearly only half of it is said.' The Daoist Ji (a respectful title for a practitioner). Lived in Cuiyan Temple in Hongzhou (now Nanchang, Jiangxi). Zhang Wujin (personal name) served as a transportation official and visited him in the mountains. Daoist Ji came out to greet him. Zhang Wujin asked, 'What is the realm of Cuiyan?' He replied, 'The gate is near the thousand-foot well of Hongya, and the stone bridge divides the water around the pines and firs.' Zhang Wujin held Daoist Ji's hand and said, 'I have admired the name of the Daoist for a long time, how can you respond like this?' Daoist Ji said, 'Just by chance.' Zhang Wujin laughed loudly. He also recited: 'A wild monk welcomes guests down the misty mountains, try to ask what is Cuiyan. The gate is near the thousand-foot well of Hongya, and the stone bridge divides the water around the pines and firs.' At that time, it was spread as a great event in the mountains. The head seat Gong of Huanglong (temple position). Left home to live in Chanlin Temple. Visited the monk Yu of Fachang. Monk Yu asked, 'I heard that you want to burn incense for Huanglong (mountain name, temple name), is that so?' He replied, 'I dare not.' Monk Yu said, 'Dragon' --------------------------------------------------------------------------------
Chinese
生龙子。须是解兴云吐雾始得。恭曰。随家丰俭。遇曰。你未拈香。早钝置黄龙了也。恭曰。且莫多口。遇曰。你且道黄龙实头处作么生。恭提起坐具。遇唤行者讨坐具来。行者提在手中。遇便打云。你三十年后也道见老僧来。恭后住衡之华光。乃有坥率之风。罹有司民其衣。华光既遭回禄。而恭语录于灰炉中。字画无损。余纸悉尽。信般若之明验矣。恭。上饶人。博山受业。与祐禅师同行。 文殊能禅师。天姿闲暇。甘于枯寂。尝颂麻三斤曰。见前三昧。料水打碓。漏泄天机。失钱遭罪。又颂腊月火烧山曰。巢知风。穴知雨。可怜谢三郎。月下自摇橹。圆悟住道林。每推敬之。偶武陵太守张通之以书抵圆悟曰。鼎澧无尊宿可语者。悟遂荐能。以真净高弟。所造极深。通之邀至府中。见其貌寒。蕴藉枯淡。略不顾。能长揖而退。未几。悟过鼎澧。再令诏能于通之席上与论五家宗派。能辩若悬河。通之方尊尚之。乃谓悟曰。非吾师。则几失一尊宿矣。 白杨顺和尚。病中示众云。久病未尝推木枕。人来多是问如何。山僧据问随缘对。窗外黄鹂口更多。众中作者。试为山僧指出病源。七尺之躯。什么处受病。众下语皆不契。自代抚掌一下。开口作呕吐声。又云。好个木枕子。 佛性和尚。出世住德山。 现代汉语译本 生龙子（比喻有才能的后代），必须能够兴云吐雾才行。’恭（人名）说：‘随各家情况丰俭不一。’遇（人名）说：‘你还没拈香，就已经埋没了黄龙（黄龙慧南禅师）了。’恭说：‘暂且不要多嘴。’遇说：‘你且说说黄龙（黄龙慧南禅师）真实的地方是怎样的？’恭提起坐具（僧人随身携带的铺垫），遇叫侍者把坐具拿来。侍者拿在手中，遇就打他，说：‘你三十年后也会说见到老僧了。’恭后来住在衡州的华光寺，很有坥率（粗犷豪放）的风格。被主管官员剥夺了他的僧衣。华光寺遭遇火灾后，恭的语录在灰炉中，字迹没有损坏，其余纸张全部烧尽。真是般若（智慧）的明显验证啊。恭，上饶人，在博山寺接受教业，与祐禅师同行。 文殊能禅师（人名），天性闲适，甘于寂寞。曾经吟诵‘麻三斤’（禅宗公案）说：‘见前三昧（正定），料水打碓（用水力舂米），泄漏天机，失钱遭罪。’又吟诵‘腊月火烧山’（禅宗公案）说：‘巢知风，穴知雨，可怜谢三郎，月下自摇橹。’圆悟（禅师名）住在道林寺，常常推崇敬重他。恰巧武陵太守张通之写信给圆悟说：‘鼎澧（地名）没有值得交谈的尊宿。’圆悟就推荐了能禅师，认为他是真净禅师的高徒，造诣极深。张通之邀请他到府中，见他相貌寒酸，蕴含着枯淡之气，略微不顾及他。能禅师长揖而退。不久，圆悟路过鼎澧，再次让能禅师在张通之的宴席上与他讨论五家宗派。能禅师辩论起来像悬河一样滔滔不绝。张通之这才尊重他，于是对圆悟说：‘如果不是老师您，我就几乎错过了一位尊宿了。’ 白杨顺和尚（人名），生病时对大众开示说：‘久病未曾推木枕，人来多是问如何。山僧据问随缘对，窗外黄鹂口更多。’大众中有能写文章的人，试着为山僧指出病源。七尺之躯，什么地方受病？’大众的回答都不契合。他自己拍了一下手掌，张口作呕吐声。又说：‘好个木枕子。’ 佛性和尚（人名），出世后住在德山寺。