English
English version: Do not cling to the reality perceived by the eyes. It is like a sick child, who is confused and disoriented for years. Fortunately, he meets a Medicine King (referring to the Buddha), who gives him a prescription. Once the illness is cured, the prescription is no longer needed, only the dregs remain. The Medicine King, with compassion, teaches him to forget both the prescription and the dregs, so that his body and mind can be at peace. What is the proof of this? Avalokiteshvara (Guanyin) Bodhisattva has inconceivable wisdom and power, capable of saving the world from suffering. Because there is no (subjective) wisdom, and no (external) attainment, because there is no (any) attainment, and therefore no (any) attachment or hindrance, no (any) fear, no (any) inverted dreams, ultimately reaching the state of Nirvana, which is true and not false. The above seven metaphors are like tangled kudzu vines, cut off piece by piece, which is called a small rest and half-lifting. If it is a complete rest and full-lifting, the key point has not yet been spoken. It's like mandarin ducks embroidered, show it to others after it's finished, but don't pass on the golden needle for embroidery to others. Sing: The traveling clouds have no intention, what obstacles do the flying birds have? If you want to obtain the gate of peace and happiness, please observe Avalokiteshvara (Guanyin Bodhisattva). Ming Lingren (a Dharma successor of Zen Master Zhaojue Qin) Lingren Benming, also known as Mingshi. His own affinity matched with Zen Master Yuanwu, and he visited famous monks everywhere, all of whom gave their approval. On the fifteenth day of the second month of the Gengshen year of Shaoxing (1140 AD), he personally wrote three verses and sent them to Zen Master Caotang Qing, slightly revealing his intention to pass away. In the last ten days of that month, he bid farewell to his relatives and passed away. Zen Master Caotang wrote a postscript after his verses and published them. Zen Master Dahui also once gave words to promote them. The verses say: Not recognizing that afflictions are Bodhi, if you follow afflictions, you are foolish. When afflictions arise and cease, you must understand their essence. It's like a hawk flying over Silla, but people don't know it. Not recognizing that afflictions are Bodhi, the pure lotus flower grows in the mud. Someone comes to ask me what to do, then eat porridge and rice and wash the bowl. Don't worry about him, don't worry about him, foolishly playing with sand on the beach all day long. If you want to recognize the original true face, that is the ancestral teacher's one Mu-cha. Those who cannot speak the truth die under the Mu-cha; those who can speak the truth also die under the Mu-cha. What should be done after all? No night travel is allowed, you must arrive before dawn. (Zen Master Hanshan commented: Zen Master Lingren planted Bodhi, all like the words of parents. I, this sick man, do not spare my karma of speech, and annotate them one by one from beginning to end. Those who cannot speak the truth die under the Mu-cha; those who can speak the truth also die under the Mu-cha. What should be done after all? Zhaozhou's bowl, the hawk of Silla. Sing: Trampling all over the boots in the water, planting flowers on the stones. Lying down without any flaws, wagging the tongue is a fork.) -------------------------------------------------------------------------------- 范县君(昭觉勤禅师法嗣)
Chinese
成都府范县君者。嫠居岁久。常坐而不卧。闻圆悟住昭觉。往礼拜。请示入道因缘。悟令看不是心不是佛不是物是个甚么。久无所契。范泣告悟曰。和尚有何方便。令某易会。悟曰。却有个方便。遂令祇看是个甚么。后有省曰。元来恁么地近那(宗门武库。至和尚有何方便令某易会。悟曰有个方便。不是心不是佛不是物。范于此有省。乃云。元来得恁么近)。 (憨山评云。孟春犹寒。恭惟县君起居万福。何故如此。上下不同。岂不闻道在迩。而求诸远。人人亲其亲。而天下平。将谓有几许玄妙来。唱云。有一常尊大宝王。分明文武肃班行。传呼辇路𢌞龙驭。寂寂青苔锁洞房)。 秦国夫人(大慧杲禅师法嗣) 秦国夫人计氏法真。自寡处。屏去纷华。常蔬食。习有为法。因大慧遣谦禅者。致问其子魏公。公留谦。以祖道诱之。真一日问谦曰。径山和尚寻常如何为人。谦曰。和尚祇教人看狗子无佛性。及竹篦子话。祇是不得下语。不得思量。不得向举起处会。不得向开口处承当。狗子还有佛性也无。无。祇恁么教人看。真遂谛信。于是夜坐。力究前话。忽尔洞然无滞。谦辞归。真亲书入道概峪。作数偈呈大慧。其后曰。逐日看经文。如逢旧识人。莫言频 { "translations": [ "现代汉语译本", "范县君（昭觉勤禅师的法嗣）", "", "成都府的范县君，守寡多年，常年端坐而不躺卧。听闻圆悟禅师住在昭觉寺，前去礼拜，请教开悟的因缘。圆悟禅师让她参看‘不是心、不是佛、不是物，是个什么’这个话头。很久都没有领悟。范县君哭着告诉圆悟禅师说：‘和尚有什么方便法门，能让弟子容易领会？’圆悟禅师说：‘倒有个方便。’于是让她只管参看‘是个什么’。后来有所省悟，说：‘原来这么近啊！’（宗门武库记载：至和尚有什么方便令某易会。悟曰有个方便。不是心不是佛不是物。范于此有省。乃云。元来得恁么近）。", "", "（憨山禅师评述说：孟春时节仍然寒冷，恭敬地问候县君起居万福。为何如此？上下不同。岂不是听说‘道在近处，却向远处寻求’，‘人人亲爱自己的亲人，天下就太平了’。还以为有什么玄妙之处呢，唱道：‘有一常尊大宝王，分明文武肃班行。传呼辇路𢌞龙驭，寂寂青苔锁洞房’）。", "", "秦国夫人（大慧杲禅师的法嗣）", "", "秦国夫人计氏，法名法真，自从守寡后，屏退了繁华的生活，常常吃素，修习有为法。因为大慧禅师派遣谦禅者，去问候她的儿子魏公。魏公挽留了谦禅者，用祖师的道法引导他。法真有一天问谦禅者说：‘径山和尚平时如何教导人？’谦禅者说：‘和尚只是教人参看‘狗子无佛性’以及‘竹篦子’的话头，只是不得妄下评语，不得思量，不得向举起竹篦子的地方去体会，不得在开口说话的地方去承担。狗子究竟有没有佛性呢？说没有。只是这样教人参看。’法真于是深信不疑，于是在夜晚打坐，努力参究之前的话头，忽然之间洞然明白，毫无滞碍。谦禅者告辞回去，法真亲自书写入道的概略，写了几首偈颂呈给大慧禅师。其中一首说：‘逐日看经文，如逢旧识人，莫言频 -------------------------------------------------------------------------------- 有碍。一举一回新。大慧喜曰。妙喜常说。参得禅了。才读看过文字。如去自家屋里行一遭。与旧识相见一般。此偈乃暗合孙吴。你看他是个女流。宛有丈夫之作。能了大丈夫事在(憨山评云。阿呵呵。赵州与么道。径山也与么道。一犬吠形。百犬吠声。桀尧莫辨。缁素谁明。狂劳土块。妄逐油铛。彼狡既死。此实当烹。何不打杀与佛吃了。如或更问。而今狗子还有佛性也无。无。情知你也祇与么道。仍旧落在前边窠里。唱云。实有那非碍。空无没可遮。始知佛往义。贼不打贫家)。 沈道婆 安吉州沈道婆。问放牛居士。有因果否。居士曰有。婆曰。参学人实有悟处。师家故言不是。有因果否。居士曰。佛法不顺人情。岂无因果。百丈错答一转语。五百生堕野狐。佛说一切法。为度一切心。我无一切心。何用一切法。婆曰。是非关有几句。居士曰。有四句。婆曰。四句样作么举。居士曰。第一句有是有非。则不可。第二句无是无非。又不可。第三句是是非非。也不可。第四句非是是非。亦不可。若得离此四句。始见本地风光。婆曰。我离得否。居士曰。你离不得。婆曰。人人有分。我何离不得。居士曰。嫁鸡逐鸡飞。嫁狗随狗走。婆曰。如何是本地风光。居士曰。月子湾湾照几州。几人权乐几人愁。婆 现代汉语译本 有碍。一举一回新。（大慧）妙喜（大慧宗杲的号）赞叹说：‘妙喜常说，参禅得悟之后，再读文字，就像回到自己家里走一趟，和老朋友相见一样。’这首偈语暗合孙吴兵法。你看她是个女子，却有大丈夫的气概，能做大丈夫的事。（憨山德清评：阿呵呵。赵州禅师这么说，径山禅师也这么说。一只狗叫，所有的狗都跟着叫，分不清桀和尧，也分不清僧人和俗人。狂妄地劳作就像用泥土做东西，虚妄地追逐就像油锅里的东西。既然狡猾的兔子已经死了，那么猎狗也该被烹杀了。为什么不打死（这只狗）给佛吃了呢？如果有人再问，现在的狗还有佛性吗？答：没有。我知道你也会这么说。仍然落在原来的窠臼里。唱道：‘实有那非碍，空无没可遮。始知佛往义，贼不打贫家。’） 沈道婆 安吉州的沈道婆问放牛居士：‘有因果吗？’居士说：‘有。’道婆说：‘参学的人确实有领悟的地方，师父们却说没有。有因果吗？’居士说：‘佛法不顺应人情，怎么会没有因果？百丈禅师错答了一句转语，五百世都堕落为野狐。佛说一切法，是为了度一切心。我没有一切心，要一切法做什么？’道婆说：‘是非关有几句？’居士说：‘有四句。’道婆说：‘四句要怎么说？’居士说：‘第一句，有是有非，则不可。第二句，无是无非，又不可。第三句，是是非非，也不可。第四句，非是是非，亦不可。如果能离开这四句，才能见到本地风光。’道婆说：‘我能离开吗？’居士说：‘你离不开。’道婆说：‘人人都有份，我为什么离不开？’居士说：‘嫁鸡随鸡飞，嫁狗随狗走。’道婆说：‘什么是本地风光？’居士说：‘月亮弯弯照几州，几人欢乐几人愁。’
English
English version 'There is hindrance. One lift, one return, all is new.' DaHui (DaHui ZongGao's alias) joyfully said, 'MiaoXi (DaHui ZongGao's alias) often says, after understanding Chan (Zen) through practice, reading texts is like taking a stroll in one's own house, meeting old acquaintances.' This verse secretly aligns with the strategies of Sun Wu (Sun Tzu). Look at her, a woman, yet she possesses the spirit of a great man, capable of accomplishing the deeds of a great man.' (HanShan's (HanShan DeQing) comment: 'Ah, ha ha. ZhaoZhou (ZhaoZhou Congshen) said it this way, JingShan (unknown) also said it this way. One dog barks at a shape, a hundred dogs bark at the sound, unable to distinguish Jie (tyrant of Xia Dynasty, c. 1600 BC) from Yao (sage king, c. 2300 BC), unable to discern monks from laypeople. Madly toiling is like making things from mud, falsely chasing is like things in a pot of oil. Since the cunning rabbit is dead, then the hunting dog should be cooked. Why not kill (this dog) and feed it to the Buddha? If someone asks again, does the dog now have Buddha-nature? Answer: No. I know you would also say it this way. Still falling into the old trap. Singing: 'Truly existing, that which is not hindered; emptiness without, nothing can obstruct. Only then do you know the meaning of the Buddha's coming; thieves do not rob the poor.') Laywoman Shen Laywoman Shen of Anji Prefecture asked Layman FangNiu (unknown), 'Is there karma?' The layman said, 'Yes.' The laywoman said, 'Those who study Chan (Zen) truly have moments of enlightenment, but the masters say there is not. Is there karma?' The layman said, 'The Buddha-dharma does not conform to human sentiments, how could there be no karma? Baizhang (Baizhang Huaihai) wrongly answered a turning phrase, and for five hundred lifetimes fell into the form of a wild fox. The Buddha speaks of all dharmas to liberate all minds. I have no mind, what use do I have for all dharmas?' The laywoman said, 'How many phrases are there concerning right and wrong?' The layman said, 'There are four phrases.' The laywoman said, 'How are the four phrases to be spoken?' The layman said, 'The first phrase, 'to say there is right and wrong' is not permissible. The second phrase, 'to say there is neither right nor wrong' is also not permissible. The third phrase, 'to say there is right and wrong, and not right and wrong' is also not permissible. The fourth phrase, 'to say there is not right and wrong, and not not right and wrong' is also not permissible. If one can depart from these four phrases, only then can one see the original landscape.' The laywoman said, 'Can I depart from them?' The layman said, 'You cannot depart from them.' The laywoman said, 'Everyone has a share, why can't I depart from them?' The layman said, 'Marry a chicken, follow the chicken to fly; marry a dog, follow the dog to run.' The laywoman said, 'What is the original landscape?' The layman said, 'The crescent moon shines over several states, some people rejoice, some people grieve.' --------------------------------------------------------------------------------
Chinese
曰。不问这个风光。居士曰。问那个本地风光。婆曰。无男女相底。居士曰。既无男女相底。问甚是非关。婆曰。别有向上事也无。居士曰有。婆曰。如何是向上事。居士曰。马蝗钉住鹭鸶脚。你上天时我上天。 优婆夷志(终) 双髻释顿让订阅 现代汉语译本： 婆（一位女性修行者）说：我不问这个风光。维摩诘居士（一位在家修行的佛教徒）说：问那个本地风光。婆说：没有男女之相的。居士说：既然没有男女之相，问什么是非关呢？婆说：还有更进一步的事情吗？居士说：有。婆说：如何是更进一步的事情？居士说：马蝗钉住鹭鸶脚，你上天时我上天。 《优婆夷志》（终） 双髻释顿让 订阅
English
English version: The woman (Po, a female practitioner) said: 'I am not asking about this scenery.' Vimalakirti (a lay Buddhist) said: 'Ask about that original scenery.' The woman said: 'That which has no male or female characteristics.' The layman said: 'Since there are no male or female characteristics, what is the point of asking about right and wrong?' The woman said: 'Is there anything further beyond this?' The layman said: 'Yes.' The woman said: 'What is that further thing?' The layman said: 'A leech clings to the heron's leg; when you ascend to heaven, I will ascend to heaven.' The Biography of the Upasika (End) Subscribed by Shishun Rang of Shuangji --------------------------------------------------------------------------------