English
English version: Jian (person name, untraceable) only saw two lines of words saying: 'Since you have come out of the vinegar vat, you are now soaked in the soy sauce jar.' After reading it, Zu (person name, untraceable) set off that day to visit Yuanzhao (person name, untraceable) in Western Zhejiang. Later, he met Fushan Yuan (person name, untraceable). Fushan Yuan knew that his aptitude was extraordinary, so he directed him to see Baiyun Duan (person name, untraceable). Baiyun Duan enlightened him with the cause and condition of the World Honored One (Sakyamuni Buddha) having secret words and Kashyapa (Mahakasyapa, one of the ten great disciples of Sakyamuni) not concealing them. For a long time, he did not understand. One day, as he walked from the corridor to the Dharma hall, his doubts suddenly disappeared. Soon, he was arranged to be in charge of the mill (responsible for grinding rice). One day, Baiyun Duan came to the mill courtyard and said: 'There are several monks from Mount Lu, teaching them to speak Zen, they can speak it, giving sayings, they can give them, criticizing the past and present, they can criticize them.' Zu (person name, untraceable) asked: 'How does the abbot (referring to Baiyun Duan) feel?' Baiyun Duan said: 'I told them, it's just not there (referring to not reaching the ultimate).' When Zu (person name, untraceable) heard this sentence, he couldn't eat for several days, and after seven days he finally understood the meaning. Zu (person name, untraceable) often used this sentence to say to students: 'I broke out in a cold sweat because of this, and from then on I understood the cool breeze of downloading (a metaphor for the ease and freedom after enlightenment).' Xuetang (person name, untraceable) has a verse saying: 'A hammer behind the head loses the whole machine, naked and bare, without acceptance, stark and bare, away from hooks and awls, to whom is the cool breeze of downloading given?' Zhang Wujin (person name, untraceable) entered Dongtai (place name, untraceable), because he talked about Wen Lugong Lu Shen (person name, untraceable), Lu Shen did not respond. Zhang Wujin requested a transfer to serve as the Jingnan Judge. He met Hao Bukun (person name, untraceable) and wrote a letter recommending Hao Bukun to the prefect of Yingzhou. Coincidentally, the position of abbot of Dayang (place name, untraceable) was vacant, so he recommended Hao Bukun to go. Hao Bukun said when he accepted the invitation at Lumen (place name, untraceable) in Xiangzhou: 'For seven years, I have eaten Lumen's rice, shit Lumen's shit, and not practiced Lumen's Zen. If you are a clever monk, meet me at Dayang.' So he went directly to Yingzhou with his staff. He entered the temple first, and then visited the state and county officials. The official questioned him and said: 'What instructions did the elder receive to enter the temple?' Hao Bukun said: 'I am a mountain man, how would I know your county etiquette?' So he dragged his staff back to Lumen. Zhang Wujin wrote another letter urging the prefect of Yingzhou, saying: 'Hao Bukun is a virtuous person, and should not be demanded by worldly etiquette, and should be invited again with courtesy.' The prefect followed his words. Not long after Hao Bukun arrived at Dayang, Zhang Wujin wrote a letter saying: 'I have long been eager to receive teachings, but regrettably I am restricted by my duties and cannot approach you personally.' After seeing the letter, Hao Bukun said: 'I am not a dead person.' He went to Jingzhu with his staff to visit Zhang Wujin. He is truly straightforward. --------------------------------------------------------------------------------
Chinese
如此。后无尽请住玉泉。开堂。众官毕集。浩升堂顾视大众曰。君不见。良久。又云。君不见。张操蜀音曰。和尚见。浩应声曰。但得相公见便了。即下座。一日。众集。浩问曰。作什么。曰。入室。浩曰。待我抽解来。及上厕来。见僧不去。以拄杖赶散。一日。为张无尽举。傅大士颂曰。空手把锄头。步行骑水牛。人从桥上过。桥流水不流。又举。洞山颂曰。五台山顶云蒸饭。佛殿阶前狗尿天。刹竿头上煎䭔子。三个胡狲夜簸钱。此三颂只颂得法身边事。不颂得法身向上事。张曰。请和尚颂。师曰。昨夜雨霶烹。打倒蒲萄棚。知事普请行者人力。拄底拄。撑底撑。撑撑拄拄到天明。依旧可怜生。浩乃眉州丹棱人。尝制犊鼻裈。书历代祖师名而服之。且曰。唯有文殊．普贤较些子。且书于带上。故业林称为浩布裈。 空禅师。为人强项。久侍死心。因欲辞去。心曰。汝福鲜。宜自养。故草堂有偈送之曰。十年聚首龙峰寺。一悟真空万境闲。此去随缘且高隐。莫将名字落人间。后出世杭之南荡。不几月遭回禄。空叹曰。吾违先师之言。故有今日之患。有富人独迎空斋。要建三门。空辞曰。公愿施财求福。非长老受赐。若教我背众而食。素不愿也。力行其道。遂不役于土木。 标禅师。久参成枯木。与成有隙 。出世住京之神禧。遂嗣投子青。开堂。下座。神纲己禅师问曰。见个什么便嗣投子。标曰。看语录有省。不可负之也。己曰。在什么句中。标无语。己与一拳。遂丧志。道不振。后住福州普贤。老禅代山门作䟽曰。向句中识得古人。便自谓不欺诸圣。有古塔主默传之旨。起青华严已坠之风。千载传家。两翁独步。 惠持法师。游峨眉山。遂于嘉州道傍大树内入定。政和三年四月。风雨暴作。树为摧折。捕盗官经历。见其须发盖体。爪申绕身。颇异之。遂奏于朝廷。有旨令肩舆至京。时西天总持以金磬出其定。乃问。何代僧。法师曰。我东林远法师弟也。因游峨眉。不记时代几何。仍问。远法师在否。总持曰。今化去七百年矣。安得在耶。遂不复语。持问曰。既至此。欲归何方。师曰。陈留县。复入定。 徽宗命画师像颁行。并赐三颂。一曰。七百年来老古锥。定中消息许谁知。争如只履西归去。生死徒劳木作皮。又曰。藏山于泽亦藏身。天下无藏道可亲。寄语庄周休拟议。句中不是负趋人。又三曰。有情身不是无情。彼此人人定里身。会得菩提本无树。不须辛苦问卢能。死心赞其像曰。七百年定。诳呼闾阎。一念超越。天下横行。 山谷尝问道于晦堂。晦堂入灭。山谷主后事。请胜寺长老秉矩。 现代汉语译本： 神禧禅师在世时住在京都，后来继承了投子青禅师的衣钵。他开堂说法，在下座时，神纲己禅师问道：‘你见到了什么就继承了投子禅师的衣钵？’神禧禅师回答说：‘我看语录有所领悟，不能辜负它。’神纲己禅师问：‘在什么句子中领悟的？’神禧禅师无言以对。神纲己禅师便打了他一拳，神禧禅师因此丧失了志气，道风也不再兴盛。后来他住在福州普贤寺。老禅为山门写疏文说：‘在句子中认识了古人，就自认为没有欺骗诸位圣贤。有古塔主默默传授的宗旨，重振青华严寺已经衰落的风气。千百年来，两翁（指投子青禅师和神禧禅师）独步天下。’ 惠持法师游历峨眉山，于嘉州道旁的大树内入定。政和三年（1113年）四月，狂风暴雨大作，树被摧毁。捕盗官经历看见他须发覆盖身体，指甲伸长缠绕身体，觉得非常奇异。于是上奏朝廷，皇帝下旨用肩舆抬他到京城。当时西天总持用金磬使他出定，然后问道：‘你是哪个朝代的僧人？’惠持法师说：‘我是东林寺远法师的弟子。因为游历峨眉山，不记得是什么时代了。’总持又问：‘远法师还在吗？’总持说：‘他已经去世七百年了，怎么可能还在呢？’惠持法师便不再说话。总持问：‘既然已经到了这里，想要去哪里？’惠持法师说：‘陈留县。’然后又入定了。 徽宗皇帝命画师画了他的画像颁布天下，并赐了三首颂诗。一首说：‘七百年来老古锥（指惠持法师），定中消息有谁知？不如像达摩祖师那样只履西归去，生死轮回只是徒劳，木头做的身体又有什么用？’又一首说：‘把山藏在水中，也把身藏起来，天下没有可以隐藏的道。告诉庄周不要再猜测了，句子中不是追逐名利的人。’又一首说：‘有情的身不是无情，彼此人人都在定中。领会了菩提本无树的道理，就不需要辛苦地去问卢能（慧能）。’死心禅师赞他的画像说：‘七百年入定，欺骗乡里百姓。一念超越，天下横行。’ 山谷（黄庭坚）曾经向晦堂禅师问道。晦堂禅师圆寂后，山谷主持后事，请胜寺长老秉矩。
English
English version: Zen Master Shenxi lived in the capital during his time and later succeeded Touzi Qing. He opened a hall for teaching. During a session, Zen Master Shengang Ji asked: 'What did you see that made you succeed Touzi?' Shenxi replied: 'I had an insight from reading the recorded sayings and cannot betray it.' Ji asked: 'In which sentence?' Shenxi was speechless. Ji then punched him, causing Shenxi to lose his ambition and his teaching to decline. Later, he resided at Puxian Temple in Fuzhou. An old monk wrote a preface for the temple gate, saying: 'Recognizing the ancients in the sentences, one claims not to deceive the sages. There is the silently transmitted purpose of the ancient pagoda master, reviving the fallen spirit of Qing Huayan Temple. For thousands of years, the two elders (referring to Zen Master Touzi Qing and Zen Master Shenxi) have been unparalleled.' Dharma Master Huichi traveled to Mount Emei and entered samadhi inside a large tree by the roadside in Jia Prefecture. In the fourth month of the third year of Zhenghe (1113), a violent storm struck, and the tree was destroyed. A capturing-thieves official passed by and saw that his beard and hair covered his body, and his nails were long and wrapped around him, which he found very strange. He reported it to the court, and the emperor ordered him to be carried to the capital in a palanquin. At that time, the Western Heaven Abbot used a golden chime to bring him out of samadhi and asked: 'Which dynasty are you a monk of?' Dharma Master Huichi said: 'I am a disciple of Dharma Master Yuan of Donglin Temple. Because I traveled to Mount Emei, I don't remember what era it is.' The abbot then asked: 'Is Dharma Master Yuan still alive?' The abbot said: 'He passed away seven hundred years ago, how could he still be alive?' Huichi then stopped speaking. The abbot asked: 'Now that you have arrived here, where do you want to go?' Huichi said: 'Chenliu County.' Then he entered samadhi again. Emperor Huizong ordered painters to paint his portrait and distribute it throughout the country, and bestowed three poems. One said: 'Old ancient awl (referring to Dharma Master Huichi) for seven hundred years, who knows the news in samadhi? It is better to return to the West with only one shoe like Bodhidharma, the cycle of birth and death is just in vain, what is the use of a body made of wood?' Another said: 'Hiding the mountain in the water, also hiding the body, there is no way to hide in the world. Tell Zhuang Zhou not to guess anymore, the sentence is not for those who pursue fame and fortune.' Another said: 'The sentient body is not insentient, everyone is in samadhi. Understanding the principle that Bodhi has no tree, there is no need to ask Lu Neng (Huineng) with hardship.' Zen Master Sixin praised his portrait, saying: 'Entering samadhi for seven hundred years, deceiving the villagers. Transcending in one thought, roaming freely throughout the world.' Shan Gu (Huang Tingjian) once asked Dharma questions to Zen Master Huitang. After Zen Master Huitang passed away, Shan Gu managed the funeral affairs and invited Elder Bingju of Shengsi Temple. --------------------------------------------------------------------------------
Chinese
而火不爇。山谷顾谓死心曰。老师之意无他。盖欲这风颠汉说数句。死心曰。某拘丧制中。拒不出。山谷强之。死心执炬曰。不是殃门累及我。弥天过犯不容诛。而今两脚捎空去。不作牛兮便作驴。遂以火矩打一圆相。云。只向这里雪屈。撺下火矩。应手而爇。 五祖自和尚。住东山。时禅和求挂搭多。应对不暇。遂于侍者寮出榜云。东山有三句。若道得。即挂搭。雪堂曰。老僧看来。诚所谓大开门户。有者往侍者寮问。不知和尚有甚三句。堂曰。似这般禅和子。如何与语。一日。有兄弟𢹂坐具径住方丈。谓自曰。某道不得。只是求挂搭。自大喜。呼维那明窗下安排。而今兄弟才容心讨挂搭。早在门外也。 景淳藏主。抚州化度受业。久参宝峰祥和尚。淳有山居诗十首。一曰。怕寒懒剃髼松发。爱暖频添榾柮柴。栗色伽梨撩乱搭。谁能劳力强安排。祥见而谕之。此诗不减灌溪。恐世以伎取子。而道不信于人也。 妙空庵主妙普者。西蜀人。参见死心禅师。后结庵于华亭。随机开导。放旷自如。有示众偈曰。十二时中莫住功。穷来穷去到无穷。直须洞彻无穷底。蹋破须弥第一峰。一日。因欲泛海。辞别缁素而说偈言。坐脱立亡。不若水葬。一省柴烧。二免开圹。撒手便行。不妨快畅。谁是知音。船子 现代汉语译本： 而火却没有燃烧起来。黄庭坚（山谷）回头对死心禅师说：‘老师的意思没有别的，大概是想让这位疯癫的和尚说几句话。’死心禅师说：‘我正在居丧期间，不便出来。’黄庭坚强迫他。死心禅师拿着火炬说：‘不是因为丧事殃及我，这弥天的罪过难以饶恕。如今两脚腾空而去，不做牛就做驴。’于是用火炬画了一个圆圈，说：‘只在这里洗雪冤屈。’把火炬扔下去，应手就燃烧起来。 五祖法演禅师（自和尚）住在东山的时候，前来请求挂单的禅僧很多，应付不过来。于是在侍者寮贴出告示说：‘东山有三句话，如果能说得出来，就允许挂单。’雪堂禅师说：‘老僧看来，这真是所谓的大开方便之门。’有人去侍者寮问：‘不知道和尚有什么三句话？’雪堂禅师说：‘像这样的禅和子，怎么能和他说话呢？’有一天，有个僧人拿着坐具直接来到方丈室，对五祖法演禅师（自）说：‘我虽然说不出来，只是请求挂单。’五祖法演禅师（自）非常高兴，叫维那在明窗下安排住处。如今的禅和子如果稍微动点心思来讨挂单，早就被拒之门外了。 景淳藏主，在抚州化度寺出家，长期参学于宝峰祥和尚处。景淳藏主有山居诗十首，其中一首说：‘怕冷懒得剃蓬松的头发，喜欢温暖就不断添加木柴。栗色的袈裟随意披搭，谁会费力气去好好整理。’宝峰祥和尚看到后告诫他说：‘这诗不亚于贯休的诗，恐怕世人会因为你的才艺而看轻你，以至于人们不相信你所说的佛法。’ 妙空庵主妙普，是西蜀人，参拜死心禅师。后来在华亭结庵，随机开导他人，放旷自在。有开示大众的偈语说：‘十二时辰中不要执着于用功，穷究到底最终会到达无穷。必须彻底洞彻无穷的底部，才能踏破须弥山第一峰。’有一天，因为要泛海，向僧俗告别而说偈语：‘坐着死去，站着死去，不如水葬。一是节省柴火，二是免去挖坟墓。撒手而去，多么畅快。谁是我的知音？是船夫。’