English
English version: Layman Lang Zhang Jiucheng, while diligently studying for the Jinshi examination, was wholeheartedly devoted to Buddhism. He visited Chan Master Ming of Lingyin Temple to inquire about the essentials of Buddhist teachings. Chan Master Ming said, 'You should be focusing on your studies and establishing your career. How can you delve into matters of life and death?' Zhang Jiucheng replied, 'The ancient sages said, 'If one hears the Dao in the morning, one can die content in the evening.' Moreover, worldly and otherworldly dharmas are not fundamentally different. Many famous officials of the previous dynasty attained enlightenment through Chan Buddhism. What difference is there between Confucianism and Buddhism? Since you, Master, are the leader of this path, why use words to reject me?' Chan Master Ming praised his sincerity and encouraged him, saying, 'This matter requires constant mindfulness. Over time, when the conditions are ripe, you will naturally attain enlightenment.' He also instructed him to contemplate the koan of a monk asking Chan Master Zhaozhou, 'What is the meaning of Bodhidharma's (the first patriarch) coming from the West (what was the purpose of Bodhidharma's coming to China)?' Zhaozhou replied, 'The cypress tree in the courtyard.' For a long time, Zhang Jiucheng had no insight. Later, he visited Duke Hu Wending and inquired about the way to cultivate oneself with utmost sincerity. Duke Hu Wending told him to consider the passages in the 'Analects' and 'Mencius' that discuss benevolence and righteousness as a unified whole, and the true meaning would be found within. Zhang Jiucheng kept his words in mind, never forgetting them. One night, while in the restroom, he carefully contemplated that the feeling of compassion is the beginning of benevolence. As he was silently pondering, he suddenly heard the croaking of a frog and unconsciously associated it with 'the cypress tree in the courtyard,' and he suddenly had an insight. He then composed a verse: 'In the spring night, the sound of a frog, shatters the void and becomes one with all things. Who can comprehend this at this very moment? It's like Xuan Sha Chan master having a foot pain on the mountain peak.' Zhang Jiucheng happened to see a eulogy written by Miao Xi on his portrait, which said, 'Black lacquered rough bamboo staff, even if the Buddha comes, strike him with it.' Therefore, he wished to meet Miao Xi. Zhang Jiucheng later returned to the court and was promoted to Vice Minister of the Ministry of Rites. Hearing that Chan Master Miao Xi had come to the city, he went to visit him but did not meet him. Miao Xi returned the visit, and apart from exchanging greetings, there were no other words. After returning, he said to his disciples, 'Minister Zhang has attained something.' His disciples said, 'We heard that they did not discuss Chan words during their meeting. How do you know?' Miao Xi said, 'What do I need my eyes for?' Zhang Jiucheng took leave and went to Jingshan to visit Chan Master Miao Xi, asking about the principle of investigating things. Chan Master Miao Xi said, 'You only know about investigating things, but you do not know about the completion of investigation.' Zhang Jiucheng was at a loss and slowly said, 'Is there no expedient method?' Chan Master Miao Xi said, 'Have you not read the story in the novels about the Tang Dynasty (618-907) person who plotted rebellion with An Lushan? That person had previously served as the governor of Langzhou, and there was a portrait there. When Emperor Ming of Tang (712-756) fled to Sichuan, he saw the portrait and was furious, ordering his attendants to cut off his head with a sword. The person's head suddenly fell to the ground in Shaanxi.' --------------------------------------------------------------------------------
Chinese
公闻之恍如梦觉。题于壁曰。子韶格物。妙喜物格。欲识一贯。两个五百。公从是参道。得法自在旷然无惑。尝感叹曰。凡闻径山老人所举因缘。无不豁然四达。如千门万户不消一踏而开。或与之联舆接席登高山之上。或缓步徐行深水之中。非出常情之流。莫能知吾二人落处。九成了末后大事。实出径山老人。而此瓣香不敢孤负。公贬南安一十四年。翻释典解儒书。至有衲子经过必勘验。为禅悦之乐。未尝以得失芥蒂。而识者莫不高其风服其达。公有书答中丞何伯寿。略曰。九成与径山往还太熟。抑亦有由。按诸故事。裴公休乎师黄檗。韩退之之师大颠。李习之之师药山。白乐天之师鸟窠。杨大年之师广惠。李和文之师慈照。东坡之师照觉。山谷之师晦堂。无尽之师兜率。抑岂与夫老妪头陁念南无洗厕筹等邪。径山心地。一死生。穷物理。至于倜傥好义。有士夫难及者。天日在上安可诬也。若好交名士。欲以吾侪取重于世者。此盗贼之所为尔。而谓斯人为之乎。既蒙警诲。自当禀承蓄凝于心。非平昔受知门下。辄倒胸中尽布左右。惟高明察之。公北还至赣州。妙喜亦从梅阳来。联舟东下。妙喜日提宗要。公退谓诸参徒曰。今日不是九成。老和尚安肯倾倒禅河。使诸公得与闻乎。公镇永嘉。虚光孝禅席。以函翰至福唐西 现代汉语译本： 九成（人名）听闻此事，恍如从梦中醒来。于是在墙壁上题写道：‘子韶（人名）格物，妙喜（人名）物格。欲识一贯，两个五百。’九成从此参禅悟道，得法后自在旷达，心中再无疑惑。他曾感慨地说：‘凡是听到径山老人（指大慧宗杲，1089-1163）所举的因缘，没有不豁然贯通的，如同千门万户不用费力就能打开。’有时与他同乘车辇，一同登上高山，有时又缓慢地行走在深水之中，不是超出常情的人，不能知道我们二人所处的境界。九成领悟末后大事，实际上得益于径山老人，因此不敢辜负这份恩情。 九成被贬到南安十四年，翻译佛经，解读儒家经典，甚至有僧人经过，他必定要进行勘验，以此为禅悦的乐趣，从未因为个人的得失而耿耿于怀。因此，有见识的人没有不敬佩他的风度和赞赏他的通达。九成写信回复中丞何伯寿，大略是说：‘九成与径山往来太密切，也是有原因的。考察历史上的故事，裴休（人名）以黄檗（人名）为师，韩退之（韩愈，768-824）以大颠（人名）为师，李习之（人名）以药山（人名）为师，白乐天（白居易，772-846）以鸟窠（人名）为师，杨大年（杨亿，974-1020）以广惠（人名）为师，李和文（人名）以慈照（人名）为师，东坡（苏轼，1037-1101）以照觉（人名）为师，山谷（黄庭坚，1045-1105）以晦堂（人名）为师，无尽（人名）以兜率（人名）为师。’难道能与那些老妇人念‘南无’、洗厕筹等同日而语吗？径山心地光明，能置生死于度外，穷究事物之理，而且倜傥豪迈，乐于助人，这是很多士大夫都难以企及的。天日昭昭，怎么可以欺骗呢？如果喜欢结交名士，想用我们这些人来抬高自己的身价，这是盗贼才会做的事情，难道会认为这样的人会做这种事吗？既然蒙受您的警醒教诲，自然应当铭记于心。如果不是平素受到您的赏识，我怎么会把心里话全部倾吐出来呢？希望您明察。 九成北还，到达赣州时，妙喜也从梅阳赶来，一同乘船向东而下。妙喜每天都提倡宗门要旨，九成退下后对众参禅者说：‘今天如果不是九成，老和尚怎么肯倾倒禅河，让各位能够听闻呢？’九成镇守永嘉时，空出光孝寺的禅席，用书信邀请福唐西堂。
English
English version: Master Jiu Cheng (person's name) heard this and felt as if awakening from a dream. He inscribed on the wall: 'Zi Shao (person's name) investigates things, Miao Xi (person's name) things are investigated. To know the consistent principle, two five hundreds.' From then on, Jiu Cheng practiced Chan meditation, attaining freedom and clarity without further doubts. He once exclaimed: 'Whenever I hear the causes and conditions cited by Elder Jing Shan (referring to Dahui Zonggao, 1089-1163), there is no one who does not suddenly understand everything, like opening thousands of doors and households without taking a single step.' Sometimes they would ride together in a carriage, ascending high mountains, and sometimes they would walk slowly in deep water. Those who are not beyond ordinary people cannot know the state we two are in. Jiu Cheng's understanding of the ultimate matter was actually due to Elder Jing Shan, so he dared not fail to live up to this kindness. Jiu Cheng was demoted to Nan'an for fourteen years, translating Buddhist scriptures and interpreting Confucian classics. Even when monks passed by, he would definitely examine them, taking this as the joy of Chan. He never harbored resentment over personal gains or losses. Therefore, those with discernment all admired his demeanor and praised his understanding. Jiu Cheng wrote a letter in reply to Vice Minister He Bo Shou, roughly saying: 'Jiu Cheng's close relationship with Jing Shan is also for a reason. Examining historical stories, Pei Xiu (person's name) took Huangbo (person's name) as his teacher, Han Yu (768-824) took Dian (person's name) as his teacher, Li Xizhi (person's name) took Yaoshan (person's name) as his teacher, Bai Juyi (772-846) took Niaoke (person's name) as his teacher, Yang Yi (974-1020) took Guanghui (person's name) as his teacher, Li Hewen (person's name) took Cizhao (person's name) as his teacher, Dongpo (Su Shi, 1037-1101) took Zhaojue (person's name) as his teacher, Huang Tingjian (1045-1105) took Huitang (person's name) as his teacher, Wujin (person's name) took Doushuai (person's name) as his teacher.' How can these be compared to old women chanting 'Namo' or washing toilet brushes? Jing Shan's mind is bright, able to disregard life and death, and thoroughly investigate the principles of things. Moreover, he is unrestrained and generous, willing to help others, which many scholar-officials cannot match. Heaven and the sun are above, how can I deceive? If one likes to associate with famous people, wanting to use us to increase their own reputation, this is what thieves would do. Would you think such a person would do this? Since I have received your warning and teachings, I should naturally keep them in mind. If I had not been appreciated by you, how could I have poured out all my heart? I hope you will understand.' When Jiu Cheng returned north and arrived in Ganzhou, Miao Xi also came from Meiyang, and they traveled east together by boat. Miao Xi promoted the essentials of the Zen school every day. After Jiu Cheng stepped down, he said to the Chan practitioners: 'If it weren't for Jiu Cheng today, how would the old master be willing to pour out the river of Chan, allowing you all to hear it?' When Jiu Cheng was stationed in Yongjia, he left the Chan seat of Guangxiao Temple vacant and invited Xitang of Futang with a letter. --------------------------------------------------------------------------------
Chinese
禅净禅师曰。佛法离披久矣。自径山老人移岭外。学徒无归。今朝廷清明。老人比还。是有兴隆之期。而九成于此道实曾撞着。故于此间欲求一二明公大家举倡。以警昏翳。正欲吾师慧然当吾之请。或以谓西禅厚光孝薄净必。不来为此说者。是以俗情待左右矣。然吾以此卜佛法兴替。如吾师有意兴之。大家出半臂力。不胜幸甚。公之推诚卫法备见于此。(闻道传) 和庵主。姑苏人也。性高洁。与世邈然。尝游湖湘。夜宿旦过。时交禅师亦预席。和见其沉厚不语终夜危坐。心奇之。和顾问曰。子万里殊途何孤飞邪。交曰。昔有一二今绝之。和曰何为绝之。交曰一者以舍遗之金施于众。予曰学道人视此当如粪土则可予。虽拾以施人。是未忘利。二者有母贫病。弃之而学道。予曰学道虽超过佛祖。不孝亦奚为哉。不孝为利者。皆非吾友也。和敬其贤遂与之游。和誓曰。我二人效隐山辈。向孤峰顶上盘结草庵。目视云汉为世外之人。毋堕流俗。交遂爽盟住天童。往访之。和不顾。正言。陈叔异辟书堂为庵。独居二十年。翛然无长物。唯二虎侍右。尝有言曰。竹笕二三升野水。牕间七五片闲云。道人活计只如此。留与人间作见闻。(雪牕记) 曹山章禅师。泉州人。得秘旨于洞山价和尚。初受请止抚之。曹山道法 现代汉语译本： 禅净禅师说：‘佛法衰败已经很久了。自从径山老人迁到岭南以外，学徒们无所归依。现在朝廷清明，老人将要返回，这是佛法兴隆的时期。而我九成确实曾在此道上有所领悟，所以想在这里寻求一两位贤达之人共同倡导，以警醒那些昏昧之人。正希望我的老师慧然能够应允我的请求。或许有人认为西禅寺财力雄厚，光孝寺贫薄，一定不会来做这件事。这是用世俗的眼光看待事情了。然而我用这件事来占卜佛法的兴衰。如果我的老师有意振兴佛法，大家出一份力，那就太幸运了。您推诚卫护佛法的心意，我完全看到了。’（出自《闻道传》） 和庵主，是姑苏人。性格高洁，与世事疏远。曾经游历湖湘一带，晚上借宿，天亮就离开。当时交禅师也在座。和庵主见他沉稳厚重，整夜不说话，端正危坐，心中感到惊奇。和庵主问道：‘您不远万里来到这里，为何如此孤单？’交禅师说：‘过去有一二件事，现在已经断绝了。’和庵主问：‘为何断绝？’交禅师说：‘一是有人将舍弃的钱财施舍给众人，我说学道之人应当视钱财如粪土，才可以施舍。我虽然捡起来施舍给别人，但还是没有忘记利益。二是有人因为母亲贫病，就抛弃她去学道，我说学道即使超过佛祖，不孝顺又有什么用呢？不孝顺而又贪图利益的人，都不是我的朋友。’和庵主敬佩他的贤德，于是与他交往。和庵主发誓说：‘我们二人效法隐山等人，在孤峰顶上结草庵，以观看云彩为乐，做世外之人，不要堕入世俗。’交禅师后来违背誓言，住在天童寺。和庵主前去拜访他，和庵主不理睬他。陈叔异开辟书堂作为庵室，独自居住二十年，生活清贫，没有什么多余的东西，只有两只老虎侍立在左右。他曾经说过：‘竹笕引来二三升山泉水，窗间飘过七五片闲散的云彩。道人的生活就是这样，留给世人作为见闻。’（出自《雪牕记》） 曹山章禅师，是泉州人，从洞山价（Dòngshān Jià）和尚那里得到了秘密的旨意。起初受邀住在抚州曹山。