English
English version: At Jiashan (place name), monks and laypeople ceased their lectures and arrived. During evening meditation, Wu (Jiashan Wu, a Chan master) raised a case. A monk asked Yantou (Yantou Quanhuo, a Chan master): 'What is it like when the ancient sail is not yet hoisted?' Yantou replied, 'The donkey in the back garden is eating grass.' The monk was bewildered and did not know where to land, so he consulted Wu. Wu said, 'You ask me.' The monk then asked, 'What is it like when the ancient sail is not yet hoisted?' Wu said, 'The cypress tree in front of the courtyard.' The monk then had a great enlightenment. Soon after, Wu recommended the monk to be the head seat. He composed a verse saying: 'Do not boast of being proficient in the Four Divisions of Vinaya and the Shurangama Sutra, put down the cloud head and thoroughly meditate. Do not learn from Liang Gong's closeness to Mazu Daoyi (709-788), it is better to visit Longtan Chongxin (752-824) like Deqiao. For seven years, he traveled back and forth to Zhaojue Temple, for three years he soared on Mount Biyan. Today, I trouble you to fill the first seat, the Udumbara flower appears in the midst of a hundred flowers.' The monk initially visited Layman Wujin, and discussed Buddhist teachings at Zhugong, which greatly pleased Wujin. Later, upon hearing that the monk had become the head seat, Wujin wrote a letter to Wu saying: 'This seat master has abandoned the study of doctrines and opened the eye of the Zen school, like a ship full of Persian treasures, it will reach the shore when it encounters the wind.' One day, the monk said to Wu: 'The ancients said, like a drop of water thrown into a huge ravine, little does one know that the ocean is thrown into a drop of water. Does the old monk still agree with this saying?' Wu said, 'Look, what can you do about it?' One day, Chan Master Baiyun Duan raised a case in his room. Chan Master Yunmen Wenyan (864-949) instructed the assembly: 'How many of such large chestnuts can you eat?' None of the assembly's answers were in accordance with Zen. When asked, Duan replied, 'Hanging a sheep's head, but selling dog meat.' Wenyan was shocked by this. Duan once said, 'I have practiced Zen for twenty years, and now I finally know shame.' Later, when Lingyuan Weiqing (986-1032) heard about this, he sighed and said, 'The words 'good to know shame' are so well said.' So he wrote the 'Zhengxu Inscription' and recorded this event in the inscription. A layman sought to become a monk under Duan, claiming to abandon worldly ties. Duan asked, 'What is meant by abandoning worldly ties?' The layman said, 'Having a wife and children, abandoning them is called abandoning worldly ties.' Duan said, 'I also have a wife, do you believe it?' The layman was silent. Duan then composed a verse saying: 'I have a wife, no one in the world can see her. Day and night we are together, naturally there is convenience.' Venerable Cong, resided at Touzi Temple. He was over eighty years old. The supervisor of the temple was murdered at night. The deputy supervisor reported to Cong, who said, 'Do not alarm the assembly, I already know who did it.' The deputy supervisor reported to the government, and the officials arrived. --------------------------------------------------------------------------------
Chinese
聦如前语。吏曰。人安在。聦曰。老僧也。吏押聦系狱。时杨次公为宪。按行入州界。梦神人曰。州有肉身菩萨枉坐螺绁。杨即访之。吏以聦事告杨。遂释之。后经十年。有一行者患伽摩罗疾。而自首曰。向杀监寺者。我也。黄大守尝与胡少汲书曰。公道学颇得力。治病之方。当深求禅悦。照破生死之根。则忧患淫怒无处安脚。疾既无根。枝叶无能为害。投子聦海会演。道行高重。不愧古人。皆可亲近。若从文章之士学妄言绮语。是增长无明种子也。聦老尤喜接高明士大夫。开怀论议。便穿得诸儒鼻孔。若于义理得宗趣。却观旧读诸书。境界廓然。六通四辟。极省心力也。然有道之士。须志诚恳切归向。古人所谓下人不精。不得其真。此非虚语。聦为明公所赏识者如是。亦临事之大体也。 且和尚。嗣佛性泰。尝颂觉铁觜先师无此语因缘云。谁道先师无此语。焦尾大虫元是虎。胡蜂不恋旧时窠。猛将岂在家中死。急着眼却回顾。若会截流那下行。匝地清风随步举。又颂噇酒糟话。荆棘林中宣妙义。蒺䔧园里放毫光。千言万语无人会。又逐流莺过短墙。佛性见。深肯之。佛日过衡阳。且尝以颂寄之曰。异类中行世莫猜。故教佛日暂云霾。度生悲愿曾无闻。却作南安再出来。且住潭之惠通。不苟时名。故不闻于世也 现代汉语译本 聦如之前所说。官吏问：‘人在哪里？’聦回答：‘就是老僧我。’官吏逮捕聦并将其关入监狱。当时杨次公担任宪官，巡视进入州界，梦见神人说：‘州里有肉身菩萨被冤枉囚禁。’杨次公立即查访此事。官吏将聦的事情告诉了杨次公，于是杨次公释放了聦。十年后，有一个行者患了伽摩罗疾（jiamoluoji，一种疾病），并自首说：‘我就是之前杀死监寺的人。’黄大守曾经写信给胡少汲说：‘您在道学上颇有心得，治疗疾病的方法，应当深入探求禅悦，照破生死的根本，那么忧患淫怒就没有地方安身了。疾病既然没有根源，枝叶就不能造成危害。’投子聦海会演（Touzi Conghai Huiyan）禅师，道行高深，不愧对古人，都可以亲近。如果向只会舞文弄墨的人学习虚妄绮丽的言语，那就是增长无明的种子啊。’聦老特别喜欢接待有见识的士大夫，敞开心怀议论，便能看穿那些儒生的想法。如果对于义理有所领悟，再去看以前读过的书，境界就会开阔，六通四辟，非常省心省力。然而有道之士，必须以真诚恳切的态度归向他。古人所说的‘下人不精，不得其真’，并非虚言。聦老被明公所赏识就是这样，这也是处理事情的大体原则。 而且和尚，继承了佛性泰（Foxing Tai）的法脉，曾经作颂赞扬觉铁觜（Jue Tiezui）先师没有这种因缘，说：‘谁说先师没有这种说法？焦尾大虫原本就是老虎。胡蜂不留恋旧时的巢穴，猛将难道会在家中死去？赶快睁大眼睛回头看，如果领会了截断河流的道理，那么遍地清风都会随着你的脚步而兴起。’又作颂赞扬噇酒糟（Chuang Jiuzhao）的话，说：‘在荆棘林中宣讲妙义，在蒺藜园里放出毫光。千言万语没有人能够领会，又追逐着流莺飞过矮墙。’佛性泰见到后，深表赞同。佛日（Fori）禅师路过衡阳，曾经作颂寄给他，说：‘在异类中行走世人难以猜测，所以故意让佛日暂时被云雾遮蔽。度化众生的悲愿从未停止，却又以南安（Nan'an）的身份再次出现。’而且他住在潭州的惠通寺（Huitong Temple），不追求一时的名声，所以不被世人所知。
English
English version Cong replied as before. The officer said, 'Where is the person?' Cong replied, 'It is this old monk.' The officer arrested Cong and imprisoned him. At that time, Yang Cigong was an inspector and, while touring the state, dreamed of a divine person who said, 'In the state, there is a living bodhisattva wrongly imprisoned.' Yang immediately investigated. The officer told Yang about Cong's matter, and Yang released him. Ten years later, a traveler suffering from Gamarala disease (Gamarala disease, a type of illness) confessed, 'I am the one who killed the temple supervisor.' Huang Dashou once wrote to Hu Shaoji, 'Your understanding of Daoist studies is quite profound. The method of treating illness should deeply seek Chan pleasure, illuminating the root of life and death, so that worries, lust, and anger have nowhere to settle. Since the disease has no root, the branches and leaves cannot cause harm.' Touzi Conghai Huiyan (Touzi Conghai Huiyan), his conduct was noble and profound, worthy of the ancients, and he is approachable. If you learn vain and flowery language from literary scholars, you are increasing the seeds of ignorance.' Old Cong especially liked to receive enlightened scholars and officials, discussing matters openly, and he could see through the minds of those Confucians. If one gains insight into the principles of righteousness, then looking at the books one has read before, the realm becomes vast, with the six senses and four directions open, saving much effort. However, a person of the Dao must sincerely and earnestly turn to him. The ancients said, 'If the subordinate is not refined, he will not obtain the truth.' This is not a false statement. Cong was appreciated by Minggong in this way, and this is also the general principle of handling affairs. Moreover, the monk, inheriting the Dharma lineage of Foxing Tai (Foxing Tai), once praised the late master Jue Tiezui (Jue Tiezui) for not having this cause and condition, saying, 'Who says the late master has no such saying? The scorched-tail big worm is originally a tiger. The wasp does not long for its old nest. How could a brave general die at home? Quickly open your eyes and look back. If you understand the principle of cutting off the flow, then a clear breeze will rise with every step you take.' He also praised Chuang Jiuzhao's (Chuang Jiuzhao) words, saying, 'Proclaiming the wonderful meaning in the thorn forest, emitting light in the Tribulus terrestris garden. A thousand words, ten thousand words, no one can understand, and chasing the oriole over the low wall.' Foxing saw this and deeply agreed. Chan master Fori (Fori) passed by Hengyang and once sent him a verse, saying, 'Walking among different kinds, the world is hard to guess, so deliberately let the Buddha's sun be temporarily covered by clouds. The compassionate vow to save sentient beings has never ceased, yet he reappears as Nan'an (Nan'an).' Moreover, he lived in Huitong Temple (Huitong Temple) in Tanzhou, not seeking temporary fame, so he was not known to the world. -------------------------------------------------------------------------------- 。
Chinese
元和尚。参圆悟契证。耿龙学命住处州南明山。几二载。厌迎送。示众。举感铁面颂云。院是大宋国里院。州是大宋国里州。州中有院不容住。何妨一钵五湖游。元曰。是则去住自由。忒煞露风骨。吾有颂曰。休。休。休。夕阳西去水东流。惟有仰高云势远。搏风九万过南州。下座便行。 圆悟在五祖为座元。有僧请益风穴语默涉离微。如何通不犯因缘。偶佛鉴来。悟曰。勤兄可为颂出。布施他。鉴即颂曰。彩云影里神仙现。手把红罗扇遮面。急须着眼看仙人。莫看仙人中手扇。悟深喜之。后其僧看鉴语作此颂。颂文殊起佛见．法见因缘。乃问悟。悟曰。渠此颂。凡佛祖机缘皆用得着也。 张无尽。在江宁府戒坛院阅雪窦拈古。至百丈参马祖因缘云。大冶精金。应无变色。忽投卷曰。审如此言。临济岂得有今日也。有颂曰。马师一喝大雄峰。声入髑髅三日聋。黄檗闻之惊吐舌。江西从此立宗风。尝举似平和尚。平后致书与无尽曰。去夏阅临济宗派。深知居士得大机大用。乃求前颂。藁无尽再以颂寄之云。吐舌耳聋师已晓。捶胸只得哭苍天。盘山会里翻筋斗。到此方知普化颠。时大观三年也。 真宗朝真州长芦登和尚。数年鼎新起长芦寺。既就。一夜梦有神人来乞为土地。登曰。你做我土 现代汉语译本： 元和尚，参学于圆悟禅师并得到印可。耿龙学奉命主持处州南明山（今浙江丽水）的寺院。大约两年后，厌倦了迎来送往的应酬，于是向大众开示说，引用感铁面的颂偈：‘院是大宋国里院，州是大宋国里州。州中有院不容住，何妨一钵五湖游。’元和尚说：‘这样说来，去留就自由了，太露锋芒了。’我也有颂偈说：‘休，休，休，夕阳西去水东流。惟有仰高云势远，搏风九万过南州。’说完便离开了。 圆悟禅师在五祖寺担任座元时，有僧人请教风穴禅师关于‘语默涉离微，如何通不犯因缘’的说法。恰巧佛鉴禅师来了，圆悟禅师说：‘勤兄可以为此作一首颂偈，布施给他。’佛鉴禅师随即作颂说：‘彩云影里神仙现，手把红罗扇遮面。急须着眼看仙人，莫看仙人中手扇。’圆悟禅师非常高兴。后来，那位僧人看了佛鉴禅师的偈语，作了这首颂，颂扬文殊菩萨的起佛见、法见因缘，然后问圆悟禅师。圆悟禅师说：‘他的这首颂，凡是佛祖的机缘都可以用得上。’ 张无尽，在江宁府（今江苏南京）戒坛院阅读雪窦禅师的拈古，读到百丈禅师参拜马祖禅师的因缘时，其中有‘大冶精金，应无变色’之句，忽然放下书卷说：‘如果真是这样，临济禅师怎么会有今天的成就呢？’于是作颂说：‘马师一喝大雄峰，声入髑髅三日聋。黄檗闻之惊吐舌，江西从此立宗风。’曾经把这首颂给平和尚看，平和尚后来写信给张无尽说：‘去年夏天阅读临济宗的宗派，深深知道居士您得到了大机大用。’于是索要之前的颂偈草稿，无尽再次把颂偈寄给他，说：‘吐舌耳聋师已晓，捶胸只得哭苍天。盘山会里翻筋斗，到此方知普化颠。’当时是大观三年（1109年）。 真宗（998-1022年）年间，真州（今江苏仪征）长芦寺的登和尚，花费数年时间重新修建了长芦寺。寺庙建成后，一天晚上梦见有神人来请求做土地神。登和尚说：‘你做我的土地神，