English
English version What is meant by a 'phrase'? A monk asked: 'What does a golden carp that has slipped through the net eat?' (透网金鳞: Tòu wǎng jīn lín: a metaphor for someone or something that has broken free from constraints and gained freedom) Chan Master Li replied: 'It refuses to stay in the net and doesn't turn its head when called.' (罗笼: Luó lóng: fishing gear) The monk praised: 'The name of Chan Master Yuan is indeed well-deserved.' Chan Master Xuetang once composed a verse saying: 'I am not as good as you, Dharma had two teeth missing at the door. (达摩: Dámó: Bodhidharma, the first patriarch of Zen Buddhism) The hall is filled with endless white duckweed wind, clearly not rising from the autumn river.' He also said: 'I am not as good as you, it's laughable that a thousand flowers grow at the mouth of a mortar. (碓: Duì: a tool for husking rice) Sudhana traveled in vain to a hundred cities, never stepping on his own ground.' (善财: Shàncái: Sudhana, a seeker of the Way in the Avatamsaka Sutra) Chan Master Li came to the Third Ancestor Temple again during the Chongning era (崇宁: 1102-1106). A monk asked: 'Where are you going?' Chan Master Li said: 'Having eyes but no ears, sitting by the fire in June.' The monk asked: 'I wonder what the meaning of this is?' Chan Master Li said: 'Poverty at home is still bearable, poverty on the road is what worries people to death.' Someone else asked: 'The Diamond Sutra says: all good dharmas. What is a good dharma?' Chan Master Li got up and walked, saying: 'Above is heaven, below is earth, those in the middle sit and those in the middle stand. What do you call a good dharma?' Chan Master Li later lived in Ruoyan Temple in Siming in his old age. Wang Zhengyan (御讳: Yù huì: the emperor's taboo name, here referring to Emperor Huizong of Song) served as the Transport Commissioner of Jiangxi. He had been visiting Chan Master Huitang for a long time, but had not attained enlightenment. One day, he asked: 'Who is the person who has obtained the deepest Dharma from you, Master?' Chan Master Huitang said: 'There is the new Elder of Yunyan.' Wang Zhengyan then went to visit the new Elder and asked: 'I once heard that the three conditions come together to produce life, and I also heard that one dies and is immediately reborn, so why are there people who are born by seizing a womb?' (三缘: Sān yuán: the three conditions in Buddhism for the arising of things; 夺胎: Duó tāi: seizing a womb, referring to the transmigration of the soul) I really doubt this.' The new Elder said: 'Just like you, Wang Zhengyan, as the Transport Commissioner, wherever you go, you occupy that position, do you doubt this?' Wang Zhengyan said: 'I don't doubt it.' The new Elder said: 'Since you don't doubt this, then what do you doubt about that?' Wang Zhengyan attained understanding in the words. Chan Master Yuantong Xiu, after receiving the seal of approval from Chan Master Tianyi Huai, traveled everywhere to study and came to Fushan. Chan Master Yuan valued him greatly at first sight and wanted to keep Chan Master Xiu. So he took out the nine-striped kasaya and showed it to him, saying: 'I made this nine-striped kasaya and have never shown it to anyone else, you try to examine it.' Chan Master Xiu already knew what he meant, left a verse and left, saying: 'Grasp the root of the bun firmly and that's enough, where is there time to comb your hair twice a day? (髻: Jì: a bun on top of the head) The overall structure is still good with muscles and bones, it's charming even without rouge and powder.' Chan Master Lingyuan Qing lived in Taiping Temple. When passing by Wuzu Temple, he cited the story of the large radish in Zhenzhou. -------------------------------------------------------------------------------- 请判之。清末后云。你等诸人亲从镇州来。便下座。演握清手曰。元来是我家里人。又一老宿到五祖。祖门迎便问。灵云见桃花作么生。老宿厉声曰。话在。演笑挽之归方丈。清常谓学者曰。宗门正人难得。自离晦堂后。所见真正宗师。惟东山法兄一人而已。故书问无虚月。佛鉴辞祖。祖曰。何往。曰。太平。祖曰。甚善。寻继席焉。 九仙清。嗣慧日雅和尚。闲居径山。佛日命清为座元。辞曰。一千七百大众皆是英杰。安敢行立其前耶。坚不允。佛日曰。只如举一不得举二。放过一着。落在第二。意作么生。清曰。惺惺底惺惺。懵懂底懵懂。日曰。如何做径山首座不得。遂与众送归寮。 峨眉中峰民和尚。初讲楞严经于成都。圆悟住昭觉。民常往入室。悟令于一切处作文彩已彰会。偶悟为众说十玄谈。僧举曰。问君心印作何颜。悟曰。文彩已彰。民忽有省。求印可。悟示以本分钳锤。民无开口处。一日。白悟曰。和尚勿举话。待某说出看。悟曰。好。民曰。寻常拈槌竖拂。岂不是经中道。一切世界诸所有物。皆即菩提妙明真心。悟笑曰。你元来在这里作活计。悟复徴之。民又曰。下喝敲床时。岂不是返闻闻自性。性成无上道。悟又曰。你岂不见经中道。妙性圆明。离诸名相。民于言下释然。悟出蜀。住 { "translations": [ "现代汉语译本", "判：清末后，五祖法演（1024-1104）对众人说：‘你们这些人亲自从镇州来。’便走下座位，握着清的手说：‘原来是我家里人。’又有一位老修行到五祖处，五祖在门口迎接，便问：‘灵云（唐代禅师）见桃花是怎么开悟的？’老修行厉声说：‘话头就在这里。’法演笑着拉着他回方丈室。", "清常对学人说：‘宗门正人很难得，自从离开晦堂（克符，1049-1102）后，所见真正的宗师，只有东山法兄（佛鉴慧勤，1063-1120）一人而已。’所以书信往来没有空闲的月份。佛鉴辞别五祖，五祖问：‘去哪里？’回答说：‘太平（州名）。’五祖说：‘很好。’不久佛鉴便在那里继承了主持的位子。", "九仙清，是慧日雅和尚的弟子。闲居在径山。佛日（禅师）命清担任座元（寺院中的高级职位），清推辞说：‘一千七百大众都是英杰，怎么敢在他们面前行立呢？’坚决不答应。佛日说：‘比如举一不能举二，放过一着，落在第二着，这是什么意思？’清说：‘惺惺的自惺惺，懵懂的自懵懂。’佛日说：‘这样怎么能做径山的首座呢？’于是和大家一起送他回寮房。", "峨眉中峰民和尚，最初在成都讲解《楞严经》。圆悟（克勤，1063-1135）住在昭觉寺，民经常前往入室请教。圆悟让他于一切处作文彩已彰的体会。有一次，圆悟为大众说十玄谈，僧人举例说：‘请问心印是什么颜色？’圆悟说：‘文彩已彰。’民忽然有所领悟，请求印可。圆悟用本分的钳锤来考察他，民无从开口。一天，民对圆悟说：‘和尚不要举话，等我说出来看看。’圆悟说：‘好。’民说：‘寻常拈槌竖拂，岂不是经中道，一切世界诸所有物，皆即菩提妙明真心？’圆悟笑着说：‘你原来在这里作活计。’圆悟又考察他，民又说：‘下喝敲床时，岂不是返闻闻自性，性成无上道？’圆悟又说：‘你岂不见经中道，妙性圆明，离诸名相。’民在言下释然。圆悟离开四川，住持。" ], "english_translations": [ "English version", "Judgement: Later, at the end of the Qing Dynasty, Fayan of Wuzu (924-1104) said to the assembly: 'You have come all the way from Zhenzhou.' He then descended from his seat, grasped Qing's hand, and said: 'So, you are one of my own family.' Another old monk arrived at Wuzu's monastery. Wuzu greeted him at the gate and asked: 'How did Lingyun (Zen master of the Tang Dynasty) become enlightened upon seeing the peach blossoms?' The old monk replied sternly: 'The point is right here.' Fayan smiled and led him back to his abbot's quarters.", "Qingchang said to the students: 'It is difficult to find a true person of the Zen school. Since leaving Huitang (Kefu, 1049-1102), the only true Zen master I have seen is my Dharma brother, Dongshan (Fojian Huigin, 1063-1120).' Therefore, letters were exchanged every month without fail. Fojian bid farewell to Wuzu. Wuzu asked: 'Where are you going?' He replied: 'Taiping (name of a state).' Wuzu said: 'Very good.' Soon after, he succeeded to the abbotship there.", "Jiuxian Qing was a disciple of Abbot Hui Ri Ya. He lived in seclusion on Mount Jing. Fojian (Zen master) appointed Qing as the head seat (a high position in the monastery). Qing declined, saying: 'All seventeen hundred members of the assembly are outstanding individuals. How dare I stand before them?' He firmly refused. Fojian said: 'For example, if you can mention one, you cannot mention two; if you let one move pass, you will fall into the second. What does this mean?' Qing said: 'The awakened are awakened, and the ignorant are ignorant.' Fojian said: 'How can you not be the head seat of Mount Jing?' So he and the assembly escorted him back to his quarters.", "Monk Zhongfeng Min of Mount Emei initially lectured on the Shurangama Sutra in Chengdu. Yuanwu (Keqin, 1063-1135) resided at Zhaojue Monastery, and Min often went to him for private instruction. Yuanwu instructed him to express the experience of 'the splendor of the text is already manifest' in all situations. Once, when Yuanwu was giving a talk on the Ten Profound Gates, a monk raised the question: 'What color is the seal of the mind?' Yuanwu said: 'The splendor of the text is already manifest.' Min suddenly had an insight and sought confirmation. Yuanwu tested him with the hammer and tongs of his own understanding, and Min had no way to respond. One day, Min said to Yuanwu: 'Master, please do not raise a question; let me speak and see.' Yuanwu said: 'Good.' Min said: 'Isn't the usual raising of the mallet and the whisk the same as the sutra saying, "All things in all worlds are the wondrous, bright, true mind of Bodhi?"' Yuanwu laughed and said: 'So you are making a living here.' Yuanwu tested him again, and Min said: 'Isn't the shout and the striking of the bed the same as "reversing the hearing to hear one's own nature, and perfecting the nature to attain the unsurpassed path?"' Yuanwu said: 'Have you not seen the sutra say, "The wondrous nature is perfectly bright, apart from all names and forms?"' Min was enlightened by these words. Yuanwu left Sichuan and resided." ] } --------------------------------------------------------------------------------
Chinese
夹山。民亦罢讲而至。悟夜参。举。僧问岩头。古帆未挂时如何。岩云。后园驴吃草。民茫然不知落处。告悟。悟曰。你问我。民乃问。古帆未挂时如何。悟曰。庭前柏树子。民遂大彻。未几。悟举民充座元。有偈曰。休夸四分罢楞严。按下云头彻底参。莫学亮公亲马祖。还如德峤访龙潭。七年往返游昭觉。三载翱翔上碧岩。今日烦充第一座。百花丛里现优昙。民初访无尽。于渚宫议论教乘。无尽大喜。之后。闻民充首座。无尽致书于悟曰。民座主舍义学。开宗眼。如波斯珍宝满船。遇风到岸矣。民一日谓悟曰。古人道。如一滴投于巨壑。殊不知大海投于一滴耳。老和尚还肯此语否。悟曰。你看争奈他何。 白云端。一日。室中举。云门示众。如许大栗子。吃得几个。众下语皆不契。问演。演曰。悬羊头。卖狗肉。端骇之。演尝曰。我参二十年。今方识羞。后灵源闻。叹曰。好识羞两字。因作正续铭。遂载铭中。有俗士投演出家。自曰舍缘。演曰。何谓舍缘。士曰。有妻子舍之。谓之舍缘。演曰。我也有个老婆。还信否。士默然。演乃颂曰。我有个老婆。出世无人见。昼夜共一处。自然有方便。 聦和尚。住投子。年八十余。监寺夜被人杀之。副寺白聦。聦曰。毋惊大众。我已知其人。副寺闻官而吏至。 现代汉语译本：夹山（地名）。僧人民众停止了讲经说法，来到岩头（地名）。夹山悟禅师在晚上参禅时，举出一个公案。一个僧人问岩头禅师：‘古帆尚未挂起时，是怎样的？’岩头禅师回答：‘后园的驴子正在吃草。’那僧人民众茫然不知所指，便去请教夹山悟禅师。夹山悟禅师说：‘你来问我。’那僧人民众于是问：‘古帆尚未挂起时，是怎样的？’夹山悟禅师回答：‘庭前的柏树子。’那僧人民众于是大彻大悟。不久，夹山悟禅师推举那僧人民众担任首座。并作偈语说：‘不要夸耀精通四分律和《楞严经》，放下云头彻底参悟。不要学亮公亲近马祖道一禅师，还不如德峤禅师拜访龙潭崇信禅师。七年往返游历昭觉寺，三年翱翔于碧岩山。今日有劳你担任第一座，在百花丛中显现优昙花。’那僧人民众最初拜访无尽居士，在渚宫讨论佛教教义，无尽居士非常高兴。之后，听说那僧人民众担任首座，无尽居士写信给夹山悟禅师说：‘这位座主舍弃了义学，开启了宗门之眼，就像波斯珍宝装满船，遇到风便可到达岸边了。’那僧人民众有一天对夹山悟禅师说：‘古人说，如同一滴水投入巨大的山谷中，哪里知道是大海投入一滴水中呢？老和尚您还认可这句话吗？’夹山悟禅师说：‘你看又能拿他怎么样呢？’ 白云端禅师，有一天，在禅房中举出一个公案。云门文偃禅师开示大众：‘这么大的栗子，能吃下几个？’大众的回答都不契合禅意。问白云端禅师，白云端禅师回答：‘悬挂羊头，卖的却是狗肉。’云门文偃禅师听后非常惊讶。白云端禅师曾说：‘我参禅二十年，如今才懂得羞愧。’后来灵源惟清禅师听到这件事，感叹说：‘“好识羞”这两个字说得太好了。’于是写了《正续铭》，并将这件事记载在铭文中。有一个俗人投奔白云端禅师出家，自称要舍弃尘缘。白云端禅师问：‘什么叫做舍弃尘缘？’那俗人说：‘有妻子，舍弃了她们，就叫做舍弃尘缘。’白云端禅师说：‘我也有个老婆，你相信吗？’那俗人沉默不语。白云端禅师于是作颂说：‘我有个老婆，出世间没有人能看见。昼夜都和她在一起，自然有方便。’ 聦和尚，住在投子寺。年过八十岁。监寺在夜里被人杀害。副寺禀告聦和尚，聦和尚说：‘不要惊动大众，我已经知道是谁做的了。’副寺禀告了官府，官吏来到。