English
English version: Monk Yuan, studied with Zen Master Yuanwu and received his approval. Geng Longxue was ordered to preside over the temple on Mount Nanming in Chuzhou (present-day Lishui, Zhejiang). After about two years, tired of the receptions and farewells, he addressed the assembly, quoting Gan Tiemian's verse: 'The monastery is a monastery within the Song Dynasty, the prefecture is a prefecture within the Song Dynasty. In a prefecture with a monastery, there is no room to stay, why not travel the five lakes with a single bowl?' Monk Yuan said: 'In that case, going and staying are free, it's too revealing of one's mettle.' I also have a verse that says: 'Hush, hush, hush, the setting sun goes west, the water flows east. Only admiring the high clouds, their momentum is far-reaching, braving the wind for ninety thousand miles, passing over Southern Prefecture.' After speaking, he left. When Zen Master Yuanwu was the head monk at the Fifth Ancestor Temple, a monk asked Zen Master Fengxue about the saying 'speech and silence involve subtle deviations, how to communicate without violating causality'. Coincidentally, Zen Master Fojian arrived, and Zen Master Yuanwu said: 'Brother Qin can compose a verse for this and bestow it upon him.' Zen Master Fojian immediately composed a verse saying: 'In the shadows of colorful clouds, a celestial being appears, holding a red silk fan to cover the face. Quickly focus your eyes on the celestial being, do not look at the fan in the celestial being's hand.' Zen Master Yuanwu was very pleased. Later, that monk read Zen Master Fojian's verse, composed this verse praising Manjusri Bodhisattva's arising of Buddha-view and Dharma-view causality, and then asked Zen Master Yuanwu. Zen Master Yuanwu said: 'His verse can be used for all the opportunities of the Buddhas and Patriarchs.' Zhang Wujin, at the Precept Platform Monastery in Jiangning Prefecture (present-day Nanjing, Jiangsu), was reading Zen Master Xuedou's 'Nian Gu' (commentaries on ancient cases), when he read the story of Zen Master Baizhang visiting Zen Master Mazu, which included the line 'Fine gold from the great furnace should not change color.' Suddenly, he put down the scroll and said: 'If that were really the case, how could Zen Master Linji have his achievements today?' So he composed a verse saying: 'Mazu's shout shook the Great Hero Peak, the sound entered the skull and deafened for three days. Huangbo was shocked and stuck out his tongue, from then on, Jiangxi established its school.' He once showed this verse to Peace Monk, who later wrote a letter to Zhang Wujin saying: 'Last summer, I read the Linji school's lineage and deeply know that you, layman, have obtained great opportunity and great function.' So he asked for the draft of the previous verse, and Wujin sent the verse to him again, saying: 'Sticking out the tongue and deafness, the teacher already understands, beating the chest can only cry to the heavens. Somersaulting in Panshan's assembly, only then do we know Puhua is crazy.' At that time, it was the third year of Daguan (1109 AD). During the reign of Emperor Zhenzong (998-1022 AD), Monk Deng of Changlu Temple in Zhenzhou (present-day Yizheng, Jiangsu) spent several years rebuilding Changlu Temple. After the temple was completed, one night he dreamed that a divine person came to ask to be the local earth god. Monk Deng said: 'If you become my earth god,' --------------------------------------------------------------------------------
Chinese
地不得。神曰。何故。登曰。你见我僧家过。神云。某有长誓。遂断一臂呈。登曰。若如是则可。遂与建祠堂。迨塑土地。一臂堕落。屡修复尔。方见愿力之重也。 普照禅师会中有一老僧。每日诵大悲咒三百遍。诸经咒亦然。至夜须礼佛三百拜。雪堂见其波波劫劫不闲。一日。向渠说云。何不一切放下。渠云。才放下。便觉闲过。雪堂曰。你若放下。却不闲过。因谓众曰。此皆信力未充。所以寻常向兄弟说。不要上他机境。如何谓之机境。佛谓之机境。法谓之机境。而况文章一切杂事乎。若守闲闲地。自然虚而灵。寂而妙。如水上葫芦子相似。荡荡地无拘无绊。拶着便动。捺着便转。真得大自在也。 舒州有一居士。常往五祖斋僧。一日。问首座曰。某俗人。参得禅么。座云。你是俗人。如何参得禅。居士不会。举似演和尚。演云。首座却有本分手段为人。居士方信。遂笃志参究。后见佛眼。眼展手云。因什么唤作手。居士忽大彻。 五祖。在受业寺逐字礼莲经。一夕。遇屎字欲唱礼。遽疑。乃白诸老宿曰。如何屎字亦称为法宝。某礼至此。疑不自解。老宿曰。据汝所问。可以南询。汝正是宗门中根器也。祖遂南游。初抵兴元府。经时逗留。随房僧赴请。稍违初志。受业师闻之。寄信至祖。祖开 现代汉语译本：土地神不答应。僧人问道：‘为什么？’ 邓隐峰回答说：‘你见过我僧人经过吗？’ 土地神说：‘我曾发过长久的誓言。’ 于是砍断一只手臂呈给邓隐峰。邓隐峰说：‘如果这样，那就可以了。’ 于是为他建造祠堂。等到塑造土地神像时，断臂总是掉落。多次修复都是这样，这才知道愿力的重要啊。 普照禅师（普照禅师，禅宗僧人）的禅会中有一位老僧，每天诵念《大悲咒》（大悲咒，佛教咒语）三百遍，其他的经咒也是如此。到了晚上，还要礼佛三百拜。雪堂禅师（雪堂禅师，禅宗僧人）见他忙忙碌碌不得清闲，有一天，对他说：‘为什么不一切放下呢？’ 老僧说：‘才放下，便觉得过于空闲。’ 雪堂禅师说：‘你如果放下，却不会过于空闲。’ 于是对众人说：‘这都是因为信力不足。所以平时我对各位说，不要陷入他的机境。什么叫做机境呢？佛（佛，指佛陀）可以称为机境，法（法，指佛法）可以称为机境，更何况文章一切杂事呢？如果守住空闲之地，自然虚而灵，寂而妙，就像水上的葫芦一样，荡荡悠悠，没有拘束和牵绊，一碰就动，一按就转，真正得到大自在啊。’ 舒州（舒州，古地名）有一位居士，经常前往五祖寺（五祖寺，寺庙名）斋僧。有一天，他问首座（首座，寺院中职位名）说：‘我是一个俗人，可以参禅吗？’ 首座说：‘你是俗人，怎么能参禅呢？’ 居士不明白，把这件事告诉了演和尚（演和尚，僧人名）。演和尚说：‘首座却有为人处世的本分手段。’ 居士这才相信，于是专心致志地参究禅理。后来见到佛眼禅师（佛眼禅师，禅宗僧人），佛眼禅师伸出手说：‘因什么叫做手？’ 居士忽然大彻大悟。 五祖弘忍（五祖弘忍，禅宗五祖）在受业寺（受业寺，寺庙名）逐字礼拜《莲经》（莲经，即《妙法莲华经》）。一天晚上，遇到‘屎’字想要唱礼时，突然产生疑问，于是禀告各位老宿（老宿，指年长的僧人）说：‘为什么“屎”字也称为法宝？我礼拜到这里，疑惑不能自己解开。’ 老宿说：‘根据你所问的，可以向南方请教。你正是宗门中的根器啊。’ 于是五祖弘忍向南方游历，最初到达兴元府（兴元府，古地名），逗留了一段时间，跟随寺院僧人应邀赴斋，稍微违背了最初的志向。受业师（受业师，指传授学业的老师）听说了这件事，寄信给五祖弘忍，五祖弘忍打开信
English
English version: The earth deity did not permit it. The monk asked, 'Why?' Deng Yin-feng (Deng Yin-feng, a Chan monk) replied, 'Have you seen my monastic order pass by?' The deity said, 'I have made a long-standing vow.' Thereupon, he severed one of his arms and presented it. Deng said, 'If that is the case, then it is permissible.' Consequently, a shrine was built for him. When the earth deity's statue was sculpted, the severed arm would repeatedly fall off. Only after numerous repairs was the weight of the vow understood. In Chan Master Pu Zhao's (Pu Zhao, a Chan monk) assembly, there was an old monk who recited the Great Compassion Mantra (Great Compassion Mantra, a Buddhist mantra) three hundred times daily, and the same with other sutras and mantras. At night, he would prostrate to the Buddha three hundred times. Xue Tang (Xue Tang, a Chan monk), seeing him constantly busy and without leisure, said to him one day, 'Why not let go of everything?' The old monk said, 'As soon as I let go, I feel overly idle.' Xue Tang said, 'If you let go, you will not be overly idle.' Then he said to the assembly, 'This is all because their faith is not sufficient. Therefore, I usually tell you brothers not to get caught up in his 'ki' state. What is called a 'ki' state? The Buddha (Buddha, referring to the Buddha) can be called a 'ki' state, the Dharma (Dharma, referring to Buddhist teachings) can be called a 'ki' state, let alone writings and all sorts of miscellaneous matters. If you guard the idle ground, it will naturally be empty and spiritual, silent and wonderful, like a gourd on water, drifting freely without restraint or hindrance, moving when touched, turning when pressed, truly attaining great freedom.' In Shu Zhou (Shu Zhou, an ancient place name), there was a layman who often went to the Fifth Patriarch's Monastery (Fifth Patriarch's Monastery, a temple name) to offer food to the monks. One day, he asked the head monk (head monk, a position in a monastery), 'I am a layman, can I practice Chan?' The head monk said, 'You are a layman, how can you practice Chan?' The layman did not understand and told the matter to Monk Yan (Monk Yan, a monk's name). Monk Yan said, 'The head monk does have the means to deal with people.' The layman then believed and devoted himself to studying Chan principles. Later, upon seeing Chan Master Fo Yan (Chan Master Fo Yan, a Chan monk), Fo Yan extended his hand and said, 'What is it called a hand?' The layman suddenly had a great enlightenment. The Fifth Patriarch Hong Ren (Fifth Patriarch Hong Ren, the Fifth Patriarch of Chan Buddhism) was in Shou Ye Temple (Shou Ye Temple, a temple name), prostrating to each word of the Lotus Sutra (Lotus Sutra, i.e., the 'Wonderful Dharma Lotus Flower Sutra'). One evening, when he encountered the word 'excrement' and was about to chant and prostrate, he suddenly had a doubt. He then reported to the senior monks (senior monks, referring to older monks), 'Why is the word 'excrement' also called a Dharma treasure? When I prostrate to this point, my doubt cannot be resolved.' The senior monks said, 'According to your question, you can inquire in the South. You are truly a person with the potential for the Chan school.' Thereupon, the Fifth Patriarch Hong Ren traveled south. He first arrived at Xing Yuan Prefecture (Xing Yuan Prefecture, an ancient place name), stayed for some time, and followed the monks of the monastery to attend a feast, slightly deviating from his original intention. The teacher who transmitted his learning (teacher who transmitted his learning, referring to the teacher who taught him) heard of this and sent a letter to the Fifth Patriarch Hong Ren. The Fifth Patriarch Hong Ren opened the letter --------------------------------------------------------------------------------
Chinese
缄只见两行字云。汝既出得醋瓮。又却淹在酱缸里。祖读罢。即日登涂往浙西参圆照。次见浮山远。远知其根器异。指见白云端。端示以世尊有密语。迦叶不覆藏因缘。久之未契。一日。自廊趋上法堂。疑情顿息。未几。令充磨头。白云一日到磨院云。有数僧自庐山来。教伊说禅亦说得。下语亦下得。批判古今亦判得。祖云。和尚如何。端云。我向伊道。直是未在。祖得此语。数日饮食无味。后七日方谕厥旨。祖常以此语谓学者曰。吾因兹出得一身白汗。自是明得下载清风。雪堂有颂曰。脑后一槌丧却全机。露裸裸兮绝承当。赤洒洒兮离钩锥。下载清风付与谁。 张无尽。入东台。因言文潞公吕申。公不报。乞出为荆南提举。见浩布裈。以书荐浩于郢州太守。偶大阳虚席。遂致之。浩在襄州鹿门受请。云。七年吃鹿门饭。屙鹿门屎。不参鹿门禅。若是伶利衲僧。却向大阳相见。遂𢹂拄杖径往郢。先入院。后参州郡。官责之云。长老得甚指挥入院。浩曰。某山林人。谁知你郡县礼数。乃拽拄杖还鹿门。无尽复以书督郢守云。浩。有道之士。不可以世礼责。当再加礼请之。守如其言。浩至大阳。未几。无尽致书云。某久渴教诲。恨以职事所拘。不得亲炙。浩见书。乃云。吾非死人也。复携拄杖往荆渚见无尽。其真率 现代汉语译本： 缄（人名，不可考）只看到两行字说：‘你既然出得了醋瓮，又却淹在酱缸里。’祖（人名，不可考）读完后，当日就动身前往浙西参访圆照（人名，不可考）。后来又拜见浮山远（人名，不可考）。浮山远知道他根器非凡，就指引他去见白云端（人名，不可考）。白云端用世尊（释迦牟尼佛）有密语，迦叶（摩诃迦叶，释迦十大弟子之一）不覆藏的因缘来开示他。很久都没有领悟。一天，他从走廊走向法堂，疑情顿时消解。不久，被安排充当磨头（负责磨米）。 白云端有一天到磨院说：‘有几个僧人从庐山来，教他们说禅也能说得，下语也能下得，批判古今也能批判得。’祖（人名，不可考）问：‘和尚（指白云端）您觉得如何？’白云端说：‘我跟他们说，直是未在（指没有达到究竟）。’祖（人名，不可考）听到这句话，好几天都吃不下饭，后来过了七天才领悟其中的旨意。祖（人名，不可考）常常用这句话对学人说：‘我因此出了一身冷汗，从此才明白下载清风（比喻顿悟后的轻松自在）。’雪堂（人名，不可考）有颂说：‘脑后一槌丧却全机，露裸裸兮绝承当，赤洒洒兮离钩锥，下载清风付与谁。’ 张无尽（人名，不可考）进入东台（地名，不可考），因为谈到文潞公吕申（人名，不可考），吕申没有回应。张无尽请求外调，担任荆南提举。他见到浩布裈（人名，不可考），写信向郢州太守推荐浩布裈。恰巧大阳（地名，不可考）的住持位置空缺，于是就推荐浩布裈去。浩布裈在襄州鹿门（地名，不可考）接受邀请时说：‘七年吃鹿门的饭，拉鹿门的屎，不参鹿门的禅。如果是伶俐的衲僧，却向大阳相见。’于是拿着拄杖直接前往郢州。先进入寺院，后拜见州郡官员。官员责问他说：‘长老得到什么指示才进入寺院？’浩布裈说：‘我是山林之人，哪里知道你们郡县的礼数。’于是拖着拄杖返回鹿门。张无尽又写信督促郢州太守说：‘浩布裈是有道之士，不可以世俗的礼节来要求他，应当再次以礼相请。’太守听从了他的话。浩布裈到达大阳后，没过多久，张无尽写信说：‘我长期渴望得到教诲，遗憾的是被职务所拘，不能亲自接近。’浩布裈看到信后，就说：‘我不是死人啊。’又拿着拄杖前往荆渚拜见张无尽。他真是率真啊。