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English version Although Shao An Po (the old woman who burned down the hermitage) awakened from this, she is still called someone who sees small gains. Her whole body is not worth half a penny. Why do later learners still trace branches and leaves, seeking the son and searching for the father (metaphor for tracing the roots)? A clean and neat topic of conversation! If you encounter a discerning person who sees through it, just say: 'You also know Linji's (a Chan master) Bainiang Chan (a Chan method that does not establish words and directly points to the human heart)!' Is it 'lili lotus music' (describing joyful sounds)? It's good to make Shao An Po chase after it relentlessly, calling out 'Son, son.' Do not oppress the good as the lowly (do not reverse right and wrong). Sing: 'Brahma positions and ordinary positions can all be sealed, he has no ranks and does not discuss merit. Naturally, there is a piece of awakened land, shouting through the streets in a song.' Burning the Hermitage Woman In the past, there was an old woman who supported a hermitage master (the abbot of a temple) for twenty years. She often had sixteen-year-old girls deliver food and serve him. One day, the old woman had a girl hug the hermitage master and asked: 'What do you think at this moment?' The hermitage master said: 'A withered tree leans against a cold cliff, with no warmth in the three winter months (metaphor for a heart like dead ashes, without any lust).' The girl told the old woman about this. The old woman said: 'For twenty years, I have only supported a vulgar man!' So she sent the hermitage master away and burned down the hermitage. (Qianyan Changsong said: Supplying him, this dead man, is also in vain, igniting my ignorance and burning him. If it is a practitioner who has been in battle for a long time, it is okay to kill two birds with one stone. Yu Fengxin said: Looking at it calmly, this old woman is not simple either. Why wait until after sending the monk away to burn the hermitage? So, where does Yu Feng's intention lie? Those with eyes discern carefully. The verse says: At this moment, do you understand? No need to ask me how. All along, it is the same flesh born from a mother, completely romantic without much difference.) (Hanshan (a eminent monk of Ming Dynasty) commented: Tell the graceful ladies of the past, do not use illusory dreams to trouble King Xiang (do not trouble yourself with empty fantasies). Chan mind should only be like mud-stained catkins, letting it follow the east wind up and down wildly (if the Chan mind is like mud-stained catkins, it will drift with the wind). Jian yi! After raising the case, he then shouted. Living dead man, you don't even know that one yang returns (yin qi recedes, yang qi recovers), but you are so cold, facing the dead stump, making this decision (referring to practice). At this time, please burn you all together, what crime is there? Retreat quickly! And participate for another thirty years, then allow you to meet in thatched huts (referring to seclusion and practice). Sing: A withered tree stands proudly against a cold cliff, with enough warmth in the three winter months. Diligent old spring fiber, is it still the intention of the year (is it still the intention of the year)?') -------------------------------------------------------------------------------- )。 行钱妇
Chinese
昔有施主妇人。入院行众僧随年钱。僧曰。圣僧前着一分。妇人曰。圣僧年多少。僧无对(法眼代云。心明满处即知)。 (憨山评云。法眼饶舌。祇解黑地热瞒。直得泥人冷笑。笑个甚么。君子爱财。取之有道。若这里即不然。待他问圣僧年多少。便打露柱。如法呈似老夫着。唱云。逢人减岁。遇物增钱。圣僧无口。一任驴年)。 觉庵祖道人(昭觉勤禅师法嗣) 觉庵道人祖氏。建宁游察院之侄女也。幼志不出适。留心祖道。于圆悟示众语下。了然明白。悟曰。更须飏却所见。始得自由。祖答偈曰。露柱抽横骨。虚空弄爪牙。直饶玄会得。犹是眼中沙(憨山评云。个事除非饱参。免落圈䙡。余者即无法不得。有法亦不得。为法粘缚。譬如黐胶。岂不聚鸟终损其羽。未若开笼纵逸。空中不系。极蜚蜚乐。又如释囚伸救获理。追困羁锁。还同拘执。才令休去。画地解脱。又如洗鹘臭衣。藉皂角已。因新念旧。袚秽增烦。便自瞥然轻微无累。又如磨镜垢。助少水银。𨺗发光景。彼顽不晓。欲试他灵。反昏己鉴。何不悬台常照。照过不留。圆满寂静。又如宝藏钥囊。愚者钥转。智人转钥。随拈随放。领大受用。又如盲子幸刮金篦。再睹天日。掏数前尘明忽生暗。我愿无眼空 现代汉语译本 行钱妇 从前有个施主妇人，到寺院里按照僧人的年龄布施钱财。僧人说：‘给圣僧也放一份。’妇人问：‘圣僧有多少岁了？’僧人无言以对（法眼禅师代为回答说：‘心明圆满之处自然知晓。’） （憨山大师评论说：法眼禅师多嘴了。只会暗地里欺瞒。真叫泥人也觉得可笑。笑什么呢？君子爱财，取之有道。如果在这里就不是这样了。等她问圣僧多少岁时，就打露柱。像这样如法地呈给老夫。唱道：逢人减岁，遇物增钱。圣僧无口，任凭驴年。) 觉庵祖道人（昭觉勤禅师的法嗣） 觉庵道人，姓祖，是建宁游察院的侄女。从小立志不嫁人，专心研究佛法。在圆悟禅师开示的言语下，了然明白。圆悟禅师说：‘更需要抛弃你所见到的，才能得到自由。’祖道人回答偈语说：‘露柱抽出横骨，虚空舞动爪牙。即使玄妙地领会了，仍然是眼中的沙子。’（憨山大师评论说：这件事除非饱参，免得落入圈套。其余的人无论有法还是无法都不行。被法束缚，就像被黐胶粘住一样。岂不是聚集鸟类最终会损害它们的羽毛。不如打开笼子放它们自由，在空中无拘无束地飞翔。又如释放囚犯，伸张正义，追究困境和枷锁，还不如不拘不执。才让他休息，在地上画个圈就解脱了。又如洗猎鹰的臭衣服，借助皂角已经足够了，因为新的念头而怀念旧的，去除污秽反而增加烦恼。便自然而然地轻微无累。又如磨镜子上的污垢，帮助少量的水银，擦拭出光亮。那些顽固不明白的人，想要试探他的灵性，反而昏暗了自己的镜子。为什么不悬挂高台常照，照过不留，圆满寂静。又如宝藏的钥匙囊，愚蠢的人转动钥匙，聪明的人转动钥匙囊。随手拈来随手放下，领受大的受用。又如盲人有幸刮到金篦，再次看到天日。掏数前尘明忽生暗。我愿无眼空旷。)
English
English version Xing Qian Fu (Offering Money Woman) In the past, there was a benefactor woman who went to a monastery to offer money to the monks according to their age. A monk said, 'Put aside a portion for the Holy Monk.' The woman asked, 'How old is the Holy Monk?' The monk had no answer (Fa Yan (Dharma Eye) Chan Master replied on his behalf, 'Where the mind is clear and complete, one naturally knows.') (Han Shan commented: Fa Yan was being verbose. He only knew how to deceive in the dark. It really made the clay figure laugh. What was he laughing at? A gentleman loves wealth, but he acquires it through proper means. If it were here, it would not be like this. When she asks how old the Holy Monk is, then strike the pillar. Present it to this old man in accordance with the Dharma. Sing: Reduce age for people, increase money for things. The Holy Monk has no mouth, let it be the year of the donkey.) Jue An Zu Daoren (Jue An Zu Daoist) (Successor of Zhao Jue Qin Chan Master) Jue An Daoren (Daoist), whose surname was Zu, was the niece of the Jianning You Chayuan (a government official). From a young age, she was determined not to marry and focused on studying Buddhism. Under the words of Yuan Wu's (Enlightenment) instruction, she clearly understood. Yuan Wu said, 'You need to discard what you have seen to gain freedom.' Zu Daoren replied with a verse: 'The pillar draws out horizontal bones, the void dances with claws and teeth. Even if you understand it profoundly, it is still sand in your eyes.' (Han Shan commented: This matter, unless you have fully participated in Chan, you can avoid falling into the trap. Others, whether they have Dharma or not, will not do. Being bound by Dharma is like being stuck with glue. Wouldn't gathering birds eventually damage their feathers? It is better to open the cage and let them fly freely, soaring unrestrictedly in the air. It is also like releasing a prisoner, upholding justice, pursuing the difficulties and shackles, it is better to be unconstrained and unattached. Only then can he rest, and drawing a circle on the ground is liberation. It is also like washing a hawk's smelly clothes, using soap pods is enough, because of new thoughts, one misses the old, removing filth increases烦恼(troubles). Then it is naturally slight and unburdened. It is also like polishing the dirt on a mirror, helping a small amount of mercury, wiping out the light. Those stubborn people who do not understand, want to test his spirituality, but darken their own mirror. Why not hang a high platform and always shine, shining without leaving, complete and silent. It is also like the key bag of the treasure, the foolish person turns the key, the wise person turns the key bag. Pick up and put down at will, receive great enjoyment. It is also like a blind person who is fortunate enough to scrape a golden needle and see the sun again. Digging up the past, light suddenly turns dark. I wish for eyeless emptiness.) --------------------------------------------------------------------------------
Chinese
。不作有眼实。又如病儿穷年迷闷。会遇医王。授彼方药。病愈方存。渣滓宛尔。医王垂悯。顿教两忘。身心安隐。以何为证。观音妙智力。能救世间苦。无智亦无得。无所得故。乃至无挂碍。无恐怖。无颠倒梦想。究竟涅槃。真实不虚。已上七喻葛藤。一截截住。名为小歇半提。若是大歇全提。未话着在。鸳鸯绣出从君看。不把金针度与人。唱云。行云既无心。飞鸟复何碍。欲得安乐门。且观观自在)。 明令人(昭觉勤禅师法嗣) 令人本明。号明室。自机契圆悟。遍参名宿。皆蒙印可。绍兴庚申二月望。亲书三偈。寄呈草堂清。微露谢世之意。至旬末。别亲里而终。草堂䟦其偈后为刊行。大慧亦尝垂语发扬。偈曰。不识烦恼是菩提。若随烦恼是愚痴。起灭之时须要会。鹞过新罗人不知。不识烦恼是菩提。净华生淤泥。人来问我若何为。吃粥吃饭了洗钵盂。莫管他莫管他。终日痴憨弄海沙。要识本来真面目。便是祖师一木叉。道不得底叉下死。道得底也叉下死。毕竟如何。不许夜行。投明须到(憨山评云。令人种出菩提。尽数家长话过。病夫不惜口业。一一从头注破。道不得底叉下死。道得底也叉下死。毕竟如何。赵州钵盂。新罗鹞子。唱云。踏遍水中靴。栽成石上花。横身无点窖。鼓舌一丫叉)。 现代汉语译本：不执着于有眼前的真实存在。又如生病的孩童，终年困顿迷茫，有幸遇到医王（指佛陀），传授他药方，病愈后药方也就不再需要了，只剩下药渣而已。医王慈悲怜悯，教导他将药方和药渣都忘却，身心才能安稳。以什么为证呢？观音菩萨有不可思议的智慧和力量，能够救度世间的苦难。因为没有（主观的）智慧，也没有（外在的）获得，因为没有（任何）所得，乃至没有（任何）牵挂和障碍，没有（任何）恐怖，没有（任何）颠倒梦想，最终达到涅槃的境界，这是真实不虚的。以上七个比喻就像葛藤一样相互缠绕，一段段地截断，这叫做小歇半提。如果是大歇全提，还没有说到要点。就像鸳鸯刺绣，绣好了拿给别人看，却不把绣花的金针传授给别人。唱道：行云无心，飞鸟又有什么阻碍呢？想要得到安乐之门，就请观察观自在（观世音菩萨）。 明令人（昭觉勤禅师的法嗣） 令人本明，号明室。他自己的机缘与圆悟禅师相契合，遍参各处名宿，都得到他们的印可。绍兴庚申年（1140年）二月十五，他亲笔写下三首偈颂，寄给草堂清禅师，稍微流露出谢世之意。到该月下旬，他与亲人告别而去世。草堂禅师在他的偈颂后写了跋语并刊行。大慧禅师也曾经垂语发扬。偈颂说：不认识烦恼就是菩提，如果顺着烦恼就是愚痴。烦恼生起和灭去的时候，一定要明白它的本质。就像鹞鹰飞过新罗，人们却不知道。不认识烦恼就是菩提，清净的莲花生长在污泥中。有人来问我应该怎么做，那就吃粥吃饭后洗钵盂。不要管他，不要管他，整天痴痴傻傻地在海边玩沙子。想要认识本来真正的面目，那就是祖师的一木叉。说不出道理的，在木叉下死去；说得出道理的，也在木叉下死去。到底应该怎么样呢？不许夜行，天亮之前必须赶到。（憨山大师评论说：令人禅师种出菩提，全都像家长里短一样的话。我这个病人不惜口业，一一从头注释破。说不出道理的，在木叉下死去；说得出道理的，也在木叉下死去。到底应该怎么样呢？赵州的钵盂，新罗的鹞鹰。唱道：踏遍水中的靴子，栽成石头上的花。横身没有一点破绽，鼓舌却是一丫叉。）