English
English version: Vision is associated with the liver. Hearing disappears because the soul (hún) relies on the liver. Not hearing sounds is because essence (jīng) is stored in the kidneys. The tongue cannot speak because the spirit (shén) is stored in the heart. The nose cannot smell because the corporeal soul (pò) is stored in the lungs. The four limbs cannot move because intention (yì) is stored in the spleen. These five elements merge together, transforming into a single energy (qì), gathering at the three passes: the tailbone pass (wěilǘ guān), the spine pass (jiājǐ guān), and the jade pillow pass (yùzhěn guān). This is called lead and mercury (qiānhóng, alchemical terms referring to yin and yang energies). It only needs to be sought within oneself; there is no need to seek it outside. Wu received these instructions and, after prolonged practice, achieved success. Once, while traveling in the Western Mountain (Xī Yuè), he encountered Master Ziyang (Zǐyáng xiānshēng, Zhang Boduan, a Taoist of the Northern Song Dynasty (960-1127)). Master Ziyang said to him, 'What you have obtained is indeed good, but if you do not understand the nature and way (xìngdào), it is all in vain.' Wu said, 'I can chase the two energies (yin and yang) in the Yellow Path (huángdào, meridians in the body), unite the three natures (essence, energy, and spirit) in the Original Palace (yuángōng, dantian), and remain unmoved in the face of external circumstances. What need is there for talk of nature and way?' Master Ziyang showed him the *Śūraṅgama Sūtra* (Yuánjué jīng), saying, 'This is the essence of the Shakyamuni Buddha's mind, you should study it carefully. One day you will know where to go, and believe that I will not break my word.' Wu then believed and accepted it. One day, while reciting 'Because of stillness, the minds of all Tathagatas in the ten directions appear within it, like images in a mirror,' he suddenly exclaimed, 'Before, I was working behind closed doors; today, I can walk the great path with my head held high.' From then on, he visited Chan monasteries everywhere, seeking advice and resolving doubts. Later, he visited the Venerable Zong of Dongchan Monastery in Danzhou. Wu asked, 'Buddha-nature (Fóxìng) is clearly and manifestly present, abiding in phenomena, but sentient beings find it difficult to see. If one realizes that there is originally no self, then what is my face like compared to the Buddha's face? If a student realizes it, then he realizes it, but why can't he see the Buddha's face?' Dongchan raised his staff and struck him out. Wu then suddenly had an awakening and composed a verse, saying, 'Suddenly seeing through the ancestral teacher's secret, opening the eyes is the same as closing them. From then on, the distinctions between sacred and mundane are completely lost, and the entire universe is not separated by a hair's breadth.' (From *Xian Yuan Yi Shi*). Great Sui Zen Master Zhen (Dà Suí Zhēn Chánshī), whose family name was Wang, was from Yanting (now Yanting, Sichuan) in Zizhou. His family had been officials for generations. From a young age, Zen Master Zhen had great insight and resolved to seek out famous teachers. He then went south to visit Yaoshan Daowu (Yàoshān Dàowú), and later visited Dawei (Dà Wéi). He worked diligently in the temple, not eating his fill or seeking warmth in bed. His life was simple and his practice was strict, and his conduct was outstanding. Zen Master Dawei often valued him. One day, Zen Master Dawei asked, 'You have been here for so long, but you have never asked a question about the Dharma.' Zen Master Zhen said, 'How should I begin?' Zen Master Dawei said, 'Why don't you ask what is Buddha?' Zen Master Zhen immediately covered Zen Master Dawei's mouth with his hand. Zen Master Dawei exclaimed, 'You have truly grasped the essence of the Dharma!' After that, Zen Master Zhen worked even harder in his practice. --------------------------------------------------------------------------------
Chinese
旋西蜀。尝于要涂煎茶普施三年。偶游后山见一古院号大隋。山中有一树围四丈余。南开一门。不假斤斧宛成一庵。师乃居之。时人自曰木禅庵。独居十余年。声闻遐着。蜀王三召不从。慕师孤风无由一见。遣内侍赍师号寺额等赐。师不受。凡三度送至。师确意却之。王再遣使出来云。此回禅师准前不受。当诛卿也。使者再往恳拜云。禅师若更不受。某必受戮。师乃受之。师示众曰。老僧不为名利来此。须要得个人。不可青山白云中趁尔是非。将来之世舍一报身草也无吃。诸禅德。老僧行脚时到诸方。多是一千少是三百。众在其中经冬过夏。未省时中空过。向沩山会里做饭七年。洞山会中做柴头三年。重处即便先去。只是了得自己时中。干他人甚么事。如诸佛菩萨皆是积劫勤苦方得成就。似诸阇梨。还曾舍得甚么身命。作得甚么勤苦。便道我会出世间法。世间法尚不会遇些子境界。便自张眉努目消容不得。说什解脱法。长连床上坐。不摇十指。吃他信施了。合眼合口道我修行感果。如是非独谩自己亦谩诸圣。既在三衣下。直须亲近知识。了办大事。不可又入轮回六趣去也。若是得自在底人。论甚么镬汤炉炭驴胎马腹。于中如吃美食相似。若未得如是。便实受此报。一失人身再求欲似。今日万中无一。不见古德问僧何者 为最苦。僧云受地狱者为最苦。古德云此未是苦。出家不明理为最苦尔。古人恁么说话血滴滴地。当自铭心。时时警䇿。莫令后悔。(语录) 广慧连禅师示众。多劝人疏财利薄口体。又云。若欲学道。先须贫苦炼行。若不尔者。欲得道成。无有是处。及琏示寂召众曰。老僧寻常只教尔疏财利薄口体。道业无有不办。何故。一切罪业皆因财宝所生。一切垢染皆因口体而起。老僧一生不蓄财。不别众食。非是老僧分外底事。乃佛有戒。辞亲出家识心达本。解无为法。去世资财。乞求取足。日中一食。树下一宿。此是佛之明训。安可背违。我若要足衣食觅自在。何不为俗随所任运。又何须假佛形服。破灭法门作甚么。既为释子当行释行。不可道我有福有缘。纵意造业。带累师僧父母同入地狱。今时有般知识。自眼不正。开口欲断人命根。触着便怀毒蛇心行。见利见名如蝇子见血一般。永无放舍。者般底也道我会禅会道。行棒行喝。苦哉。汝辈行脚切须着眼。珍重。言讫而逝。(舟峰录) 光孝安禅师。永嘉人。翁氏。少庄重不喜喧嚣。父异之。令出家。往台之云峰结茅而居。长坐不卧。一食终日。不衣缯纩。唯坏衲以度寒暑。寻谒韶国师。师问曰。三界无法何处求心。四大本空佛依何住。尔向甚处见老僧。安 现代汉语译本： 最苦的是什么。有僧人说是承受地狱之苦最为痛苦。古德说，这还不是最苦的。出家人不明事理才是最苦的啊。古人这样说话，字字血泪，应当铭记于心，时时警醒自己，不要等到后悔。 广慧连禅师开示众人，常常劝人疏远钱财名利，减少口腹之欲和对身体的过度照顾。又说，如果想要学道，首先必须经历贫困和艰苦的修行。如果不这样，想要得道成就，是不可能的。等到连禅师将要圆寂时，召集众人说：‘我平常只教导你们疏远钱财名利，减少口腹之欲和对身体的过度照顾，这样道业没有不成就的。为什么呢？一切罪业都是因为钱财宝物而产生，一切污垢染着都是因为口腹之欲和对身体的过度照顾而起。我一生不积蓄钱财，不与大众分开饮食。这并非是我额外的行为，而是佛陀的戒律。辞别亲人出家，认识自己的心性，通达根本，理解无为之法，舍弃世间的资财，乞讨食物以满足所需，日中一食，在树下住宿。’这是佛陀明确的教诲，怎么可以违背呢？如果我想要充足的衣食，寻求自在，为什么不做一个俗人，随遇而安呢？又何必假借佛的形象和服饰，破坏灭亡佛法呢？既然身为释迦牟尼佛的弟子，就应当行持释迦牟尼佛的行为。不可以认为自己有福报有因缘，就放纵自己的意愿造作恶业，连累师父、僧人和父母一同堕入地狱。现在有些所谓的知识分子，自己的眼光不正，一开口就想要断绝别人的性命之根，一触碰到就怀着毒蛇一样的心行，见到利益和名声就像苍蝇见到血一样，永远不肯放手。这些人也说自己会禅会道，动不动就用棒喝。可悲啊！你们这些行脚僧一定要擦亮眼睛。珍重。’说完就圆寂了。 光孝安禅师，是永嘉（地名）人，姓翁。从小就庄重，不喜欢喧闹。他的父亲认为他与众不同，就让他出家。他前往台州（地名）的云峰（地名）结茅屋而居住，长期禅坐不卧，一天只吃一顿饭，不穿丝绸棉絮，只用破旧的衲衣来度过寒暑。后来他去拜访韶国师（人名），韶国师问他说：‘三界（佛教用语，欲界、色界、无色界）没有法，你到哪里去求心？四大（佛教用语，地、水、火、风）本性是空的，佛又依靠什么而住？你从什么地方见到老僧？’安禅师...
English
English version: What is the greatest suffering? A monk said that suffering in hell is the greatest. An ancient master said, 'That is not the greatest suffering. The greatest suffering is for a monk to be ignorant of the truth.' When the ancients spoke like this, their words were filled with blood and tears. You should engrave them in your heart and constantly remind yourselves, lest you regret it later. Chan Master Guanghui Lian addressed the assembly, often advising people to be detached from wealth and profit, and to reduce indulgence in food and physical comfort. He also said, 'If you want to learn the Way, you must first undergo poverty and hardship in practice. If you do not, there is no way to attain enlightenment.' When Lian was about to pass away, he summoned the assembly and said, 'I usually only teach you to be detached from wealth and profit, and to reduce indulgence in food and physical comfort. If you do this, there is no way that your practice will not succeed. Why? All sins arise from wealth and treasures, and all defilements arise from indulgence in food and physical comfort. I have never accumulated wealth in my life, nor have I eaten separately from the assembly. This is not something extra I do, but rather it is the precept of the Buddha. Leaving your family to become a monk, recognize your own mind, understand the root, comprehend the unconditioned Dharma, abandon worldly possessions, beg for food to satisfy your needs, eat one meal a day, and sleep under a tree.' This is the clear teaching of the Buddha, how can we violate it? If I wanted sufficient food and clothing and sought freedom, why not be a layman and live according to my circumstances? Why would I need to borrow the form and clothing of the Buddha to destroy the Dharma? Since you are a disciple of Shakyamuni Buddha, you should practice the conduct of Shakyamuni Buddha. You cannot think that you have blessings and good karma, and then indulge your desires and create evil deeds, dragging your teacher, monks, and parents into hell together. Nowadays, there are some so-called knowledgeable people whose own eyes are not correct. When they open their mouths, they want to cut off the root of others' lives. When touched, they harbor the mind of a poisonous snake, and when they see profit and fame, they are like flies seeing blood, never letting go. These people also say that they understand Chan and the Way, and they use the stick and shout at every turn. How sad! You wandering monks must keep your eyes open. Take care.' After speaking, he passed away. Chan Master Guangxiao An, was a native of Yongjia (place name), with the surname Weng. From a young age, he was dignified and did not like noise. His father thought he was different, so he let him become a monk. He went to Yunfeng (place name) in Taizhou (place name) and built a thatched hut to live in. He sat in meditation for long periods without lying down, ate only one meal a day, and did not wear silk or cotton, but only used worn-out patched robes to get through the cold and heat. Later, he visited National Teacher Shao (person name). National Teacher Shao asked him, 'In the Three Realms (Buddhist term, the realm of desire, the realm of form, and the formless realm) there is no Dharma, where do you seek the mind? The Four Great Elements (Buddhist term, earth, water, fire, and wind) are empty in nature, what does the Buddha rely on to abide? Where did you see the old monk?' An Chan Master... --------------------------------------------------------------------------------
Chinese
曰今日捉败和尚。师曰是甚么。安掀倒香台而出。师器之。安一日阅华严。至于身无所取。于修无所著。于法无所住。过去已灭。未来未至。见在空寂。到此豁然入定。经旬余方从定起。身心爽利顿发玄秘。安以华严李长者释论旨趣宏奥。因将合经。成一百二十卷。盛行于世。忠懿王向师道望。命住越之清泰。安不乐从。务唯宴坐丈室如入大定。一日定中见二僧倚殿槛语话。有天神拥卫倾听。久之俄有恶鬼唾骂。复扫脚迹。及询倚槛僧所以。乃初论佛法。后谈世谛。安曰。闲论尚尔。况主法者击鼓升堂说无益事邪。自是终身未尝谈世故。安死阇维。舌根不坏柔软如红莲华叶。(传灯通行) 明教嵩禅师。藤州人。得度后尝戴观音像。诵其号日十万声。于是世间经书不学而能。得法洞山聪公。庆历间至钱塘乐湖山税驾焉。所居一室。翛然无长物。清坐终日。非修洁行谊者不可造也。师之道妙。学者器近不能晓悟。师亦不少低其韵抚徇其机。叹曰安能员凿以就方枘。闻之圣贤所为。得志则行其道。否则言而已。言之行由。是为万世法。使天下学者识度修明。远邪林游正涂。奚必目击受之谓己之出邪。即闭关著书。书成携之京。因内翰王公素献之。 仁宗又为书先焉。 上读至臣为道不为名。为法不为身。叹爱其诚。 现代汉语译本： 有人说今天抓住了败坏佛法的和尚。禅师问道：‘是什么？’ 安法师掀翻香台而出。禅师认为他很有器量。安法师有一天阅读《华严经》，读到‘身无所取，于修无所著，于法无所住，过去已灭，未来未至，现在空寂’时，豁然入定。经过十多天才从禅定中出来，身心爽利，顿发玄秘。安法师认为《华严经》李长者（指李通玄）的释论旨趣宏奥，于是将经文合在一起，成为一百二十卷，盛行于世。 忠懿王（钱俶）仰慕禅师的道行和声望，命他住持越州（今浙江绍兴）的清泰寺，安法师不喜欢前往，只是在丈室内宴坐，如同进入大定。有一天，他在禅定中看见两个僧人倚靠殿槛说话，有天神拥卫倾听。过了很久，忽然有恶鬼唾骂，又扫掉脚印。等到询问倚靠殿槛的僧人原因，才知道他们起初谈论佛法，后来谈论世俗之事。安法师说：‘闲谈尚且如此，何况主持佛法的人击鼓升堂，说些无益之事呢？’ 从此以后，他终身未曾谈论世俗之事。安法师圆寂后火化，舌根不坏，柔软如红莲花叶。（出自《传灯录》通行本） 明教嵩禅师，藤州（今广西藤县）人。得度后常常戴着观音像，诵念观音菩萨名号每日十万声，因此世间的经书不学也能明白。他从洞山聪禅师处得法。庆历年间（1041-1048）到达钱塘（今浙江杭州）乐湖山，在那里休息。他所居住的房间，空无一物，整天清静地坐着。不是品行高洁的人不能接近他。禅师的道妙，学者资质浅近不能理解。禅师也不降低自己的格调来迁就他们。叹息道：‘怎么能用圆的榫头去适应方的卯眼呢？’ 听闻圣贤的所作所为，得志就施行他的道，否则就只是说说而已。言语和行为都有所遵循，这是万世的法则，使天下的学者认识到修养光明，远离邪恶的道路，游向正途，何必一定要亲眼看到才认为是自己所出的呢？’ 于是闭关著书，书成后带到京城，通过内翰王公素献给仁宗皇帝。仁宗皇帝又为书写了序言。皇帝读到‘臣为道不为名，为法不为身’，赞叹喜爱他的真诚。