No More Learning

HS 148
Here’s a ne gure of a man,
Conversant with all the Six Arts.
When you see him in the south, he’s hurrying home north;
4 When you meet him in the west, he’s rushing to the east. Ever drifting like oating duckweed;
Never at rest, like drifting brambles.
If you ask him just what type he is:
8 His name is “Impoverished Desperation. ”
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160
寒山詩
HS 149
他賢君即受，
不賢君莫與。
君賢他見容，
4 不賢他亦拒。 嘉善矜不能， 仁徒方得所。 勸逐子張言，
8 拋却卜商語。 HS 150
俗薄真成薄，
人心箇不同。
殷翁笑柳老，
4 柳老笑殷翁。 何故兩相笑， 俱行譣詖中。 裝車競嵽嵲，
8 翻載各瀧涷。
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Hanshan’s Poems 161
HS 149
“If others are worthy, then you accept them;
If they’re not worthy, you shouldn’t be with them. ” “If you are worthy, they will accept you;
4 And if you’re not worthy, they’ll reject you. Praise talent, and comfort inability;
Only then will the benevolent nd their place. ” I urge you to follow Zizhang’s words,
8 And reject the speech of Bu Shang. 1
HS 150
The shallowness of laypeople is truly shallow; Every human mind is di erent.
Grandpa Yin laughs at Ga er Liu,
4 And Ga er Liu laughs at Grandpa Yin.
And why should they laugh at teach other, Since both are adept at craftiness?
Vie in loading your carts high as a mountain:
8 They’ll tip over, and all you’ll have is a mess.
1 The whole poem adapts Analects 19. 3. In it, the advice of Confucius’ disciple Bu Shang is contrasted unfavorably with the more compassionate and self-critical views of another disciple, Zizhang.
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162
寒山詩
HS 151
是我有錢日，
恆為汝貸將。
汝今既飽暖，
4 見我不分張。 須憶汝欲得， 似我今承望。 有無更代事，
8 勸汝熟思量。 HS 152
人生一百年，
佛說十二部。
慈悲如野鹿，
4 瞋忿似家狗。 家狗趂不去， 野鹿常好走。 欲伏獼猴心，
8 須聽師子吼。
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Hanshan’s Poems 163
HS 151
In the days when I had money,
I would always lend some to you.
Now that you are already well-fed and warm,
4 When you see me you won’t share.
You should remember that when you were in want, That’s like me now hoping for something.
Having and not having will come in their turn—
8 I urge you to think long on that.
HS 152
Human life, a hundred years;
The Buddha’s words in twelve sections. 1 Compassion is like a wild deer,
4 While wrath is like the household dog.
Drive away the dog, but he always comes back, While the deer is always eager to ee.
If you wish to subdue your monkey-mind,
8 Then you must heed the lion’s roar. 2
1 A reference to a traditional way of organizing scriptures in the Buddhist tradition; the categories include types of preaching—gāthas, avadānas, conventional sermons, etc.
2 A common metaphor for the Buddha’s preaching.
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164
寒山詩
HS 153
教汝數般事，
思量知我賢。
極貧忍賣屋，
4 纔富須買田。 空腹不得走， 枕頭須莫眠。 此言期眾見，
8 挂在日東邊。 HS 154
寒山多幽奇，
登者皆恆懾。
月照水澄澄，
4 風吹草獵獵。 凋梅雪作花， 杌木雲充葉。 觸雨轉鮮靈，
8 非晴不可涉。
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Hanshan’s Poems 165
HS 153
Let me teach you a few things—
If you think about it, you’ll know I’m wise.
If you’re very poor, refrain from selling the house;
4 When wealthy again, you must buy elds. Don’t run on an empty stomach,
Don’t sleep with a comfortable pillow. 1 These words I hope everyone will see—
8 Let them be hung high with the rising sun.
HS 154
There are many hidden marvels at Cold Mountain; Climbers there are constantly in awe.
Moon shines on the water, clear and still;
4 Wind blows, rustling through the grass.
Snow puts owers on withered plum branches, And clouds serve as leaves for branchless trees. Things are even more fresh and lively when it rains,
8 But you can only get there when it’s clear.
1 I. e. , do not make yourself at ease when you go to sleep, or you will lose alertness.
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166
寒山詩
HS 155
有樹先林生，
計年逾一倍。
根遭陵谷變，
4 葉被風霜改。 咸笑外凋零， 不憐內紋綵。 皮膚脫落盡，
8 唯有貞實在。 HS 156
寒山有躶蟲，
身白而頭黑。
手把兩卷書，
4 一道將一德。 住不安釜竈， 行不齎衣祴。 常持智慧劍，
8 擬破煩惱賊。
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Hanshan’s Poems 167
HS 155
There’s a tree that predates the forest;
More than twice as old, if you count up the years. Its roots have met the change of valley and slope,1
4 And its leaves have been altered by wind and frost. Everyone laughs at its withered exterior,
No one cherishes its ne patterns within;
And when its bark is stripped away,
8 Only then will its pure essence remain.
HS 156
There’s a naked beast on Cold Mountain, With a white body and black hair.
In his hand he holds a two-chapter book,
4 One called “Way,” the other “Power. ”2
At home he has not set up his pan and stove, And when he goes out he wears no cassock. He always grasps a sword of wisdom,
8 Planning to smash the kleśa bandits.
1 A recurring Chinese image describes the immense passage of time as the period it takes for a valley to become a hill, and vice versa.
2 The Laozi (which is also called The Classic of the Way and Its Power).
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168
寒山詩
HS 157
有人畏白首，
不肯舍朱紱。
采藥空求仙，
4 根苗亂挑掘。 數年無效驗， 癡意瞋怫鬱。 獵師披袈裟，
8 元非汝使物。 HS 158
昔時可可貧，
今朝最貧凍。
作事不諧和，
4 觸途成倥傯。 行泥屢腳屈， 坐社頻腹痛。 失却斑猫兒，
8 老鼠圍飯瓮。
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Hanshan’s Poems 169
HS 157
There are people who fear their white hair,
Yet they’re unwilling to resign their vermilion sash. 1 They pick herbs, vainly seeking Transcendence,
4 Wildly digging up roots and sprouts.
For several years now they’ve had no success, Their foolish thoughts turn angry and uneasy. They’re hunters who don the cassocks of monks—
8 They shouldn’t use those from the start.
HS 158
I was rather poor in past days,
But this morning I’m most poor and cold! Nothing I do works out the way it should,
4 And everything turns to grief and hardship.
When walking through mud I always slip;
When I attend the season festivals I get indigestion. And now when I’ve lost my tortoiseshell cat,
8 The rats are circling the rice jar.
1 A sign of o cial o ce.
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170
寒山詩
HS 159a
我見世間人，
堂堂好儀相。
不報父母恩，
4 方寸底模樣。 欠負他人錢， 蹄穿始惆悵。 箇箇惜妻兒，
8 爺孃不供養。 兄弟似冤家， 心中長悵怏。 憶昔少年時，
12 求神願成長。 今為不孝子， 世間多此樣。 買肉自家噇，
16 抹觜道我暢。 自逞說嘍囉， 聰明無益當。 牛頭努目瞋，
20 出去始時曏。
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Hanshan’s Poems 171
HS 159a1
I see the people in this world:
Loftily they put on a distinguished air. But they don’t repay their parents’ grace;
4 Just what is their inch of heart like?
When they owe others money,
They’ll only grieve when their hoofs are worn away. 2 Each only cherishes wife and child,
8 And does not provide for Mom and Dad. Brothers treat each other as enemies, Their minds ever moody and annoyed.
I remember when they were still young,
12 Their parents prayed that they’d grow up well. And now they’ve become un lial sons— Most people in the world are like this.
They buy meat and eat it for themselves,
16 Wipe their beaks and say “I feel great! ”
They boast of themselves and their witty speech,
Their unsurpassable cleverness.
But when the bull-headed demons glare at them in rage,3
20 Only then will they want to escape.
1 I am certain that 159 consists of two poems, for the following reasons: 1) ll 21–36 have no thematic connection to ll. 1–20; 2) ending a poem with a threat of Hell (ll. 19–20) is common elsewhere in the corpus (see HS 56, SD 5, SD 12); 3) ll. 21–22 rhyme—a frequent technique employed in the opening couplet of a Hanshan poem.
2 This refers to a popular Buddhist belief that those who die owing money will be reborn as a beast of burden that will repay the debt with its labor.
3 Bull-headed demons serve as guards in Hell.
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172
寒山詩
HS 159b
擇佛燒好香，
揀僧歸供養。
羅漢門前乞，
4 趂却閒和尚。 不悟無為人， 從來無相狀。 封疏請名僧，
8 䞋錢兩三樣。 雲光好法師， 安角在頭上。 汝無平等心，
12 聖賢俱不降。 凡聖皆混然， 勸君休取相。 我法妙難思，
16 天龍盡迴向。
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Hanshan’s Poems 173
HS 159b
They select a Buddha, burn ne incense,
Pick a monk, do him homage, make o erings. But as for the Arhat begging before their gates—
4 They drive him away as an idle cleric. 1
They are not aware that the man without activity Never displays exterior signs. 2
They compose letters to invite eminent monks,
8 O ering money two or three times.
Yunguang was a ne dharma master,
But now he wears horns on his head. 3
If you don’t have a mind that holds all things as equal,
12 Then sages and worthies will not descend to you. 4 The common and the sagely are intermingled;
I urge you to cease making distinctions.
My dharma is marvelous, hard to think about;
16 But all magic beings will pledge their deeds to it.
1 This poem draws on legends concerning Pin. d. ola (Bintoulu 賓頭盧), one of the Arhats who the Buddha requested should remain behind in samsara to aid practitioners. He was famous for his gluttony (in reality, “greedy” for the charity of pious laypeople), and as a result he became in East Asia a sort of patron of monastery refectories. He is said to wander the world in disguise, visiting monasteries and maigre feasts prepared by lay believers. An early tale describes how he was driven away by a servant from a maigre feast because he was dressed in rags.
2 “Without activity” (wu wei) generally has Daoist associations; but in Buddhism it can describe the conduct of enlightened beings, who do not generate karma in whatever they do.
3 Yunguang was an antinomian monk he boasted that he was above the monastic precepts. He was reborn as a cow.
4 The typically Confucian terms “sages and worthies” here probably stand in for Buddhas and bodhisattvas.
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174
寒山詩
HS 160
我今稽首禮，
無上法中王。
慈悲大喜捨，
4 名稱滿十方。 眾生作依怙， 智慧身金剛。 頂禮無所著，
8 我師大法王。 HS 161
可貴天然物，
獨一無伴侶。
覓他不可見，
4 出入無門戶。 促之在方寸， 延之一切處。 你若不信受，
8 相逢不相遇。
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Hanshan’s Poems 175
HS 160
I now bow low in reverence
To the unsurpassed Prince of the Dharma. Compassionate, delighted in surrendering all;
4 Praise of his name lls the ten directions.
All living things depend on him;
All-wise, with a body of diamond.
I prostrate myself before the one without attachments;
8 I take the Great Dharma Prince as my teacher.
HS 161
Precious, this natural thing! Alone it stands, without a match. Look for it—it’s invisible,
4 Goes in and out, no gate or door. Contract it all within the inch of mind, Or stretch it out to everywhere.
But if you don’t have faith in it,
8 You’ll meet it and not notice it.
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176
寒山詩
HS 162
余家有一窟，
窟中無一物。
淨潔空堂堂，
4 光華明日日。 蔬食養微軀， 布裘遮幻質。 任你千聖現，
8 我有天真佛。 HS 163
男兒大丈夫，
作事莫莽鹵。
勁挺鐵石心，
4 直取菩提路。 邪路不用行， 行之枉辛苦。 不要求佛果，
8 識取心王主。
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Hanshan’s Poems 177
HS 162
There is a cavern at my house,
And in that cavern—not a single thing. It is clean and pure, empty and lofty,
4 And light shines in it, bright as the sun.
Plain fare nourishes my trivial form,
And a hempen robe covers my illusory substance. You can have the manifestation of a thousand sages;
8 I have the truly existing Buddha.
HS 163
Gentlemen, you stalwart fellows,
Don’t be careless in what you do.
Firmly hold on to your mind of iron and stone,
4 Follow directly the path to enlightenment.
Useless to go down heterodox paths;
If you do, you’ll just bring yourself pointless hardship. Don’t seek out the fruits of Buddhahood;
8 Rather, recognize the Prince and Master of your mind.
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178
寒山詩
HS 164
粵自居寒山，
曾經幾萬載。
任運遯林泉，
4 棲遲觀自在。 寒巖人不到， 白雲常靉靆。 細草作臥褥，
8 青天為被蓋。 快活枕石頭， 天地任變改。
HS 165
可重是寒山，
白雲常自閑。
猿啼暢道內，
4 虎嘯出人間。 獨步石可履， 孤吟藤好攀。 松風清颯颯，
8 鳥語聲 。
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Hanshan’s Poems 179
HS 164
Since I’ve been living at Cold Mountain, Thousands and thousands of years have passed. I surrender to fate, hide in forests and streams;
4 Whether at rest or wandering I observe the spontaneous. People don’t come to Cold Cli ,
And the white clouds are lowering around me.
Slender grass serves as my mattress,
8 And the blue sky is my canopy overhead. Delighted, I pillow my head on a stone, As Heaven and Earth surrender to change.
HS 165
Cold Mountain, something to be valued; White clouds always drifting calmly. Gibbons chatter, singing a song of the Way;1
4 Tigers roar as they come out among men.
I can navigate the rocks in my solitary walk, Climbing the vines as I chant poems alone. The clear pine-wind whistles and roars,
8 And the speech of birds twitters around me.
1 Line three is open to interpretation and revision. I agree with Xiang Chu and assume that the line is textually corrupted and should read 猿啼唱道曲. This is based on a similar line in Shide SD 54, and on a number of Chan texts that speak of people “singing a song of the Way” (chang dao qu 唱道曲). This might also clarify the fourth line, in which the tigers “roar”; the verb used here is also the noise produced by a form of Daoist hygienic breath control. In that case, both gibbons and tigers are civilized religious cultivators, and both the poet and nature are making appropriate noises (this sound production continues in lines 6–8).
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180
寒山詩
HS 166
閑自訪高僧，
煙山萬萬層。
師親指歸路，
月挂一輪燈。
HS 167
閒遊華頂上，
日朗晝光輝。
四顧晴空裏，
白雲同鶴飛。
HS 168
世有多事人，
廣學諸知見。
不識本真性，
4 與道轉懸遠。 若能明實相， 豈用陳虛願。 一念了自心，
8 開佛之知見。
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Hanshan’s Poems 181
HS 166
In leisure I visit a lofty monk,
Through myriad on myriad of misty hills.
The master himself points the road back home: Where the moon hangs its single-wheeled lamp.
HS 167
At leisure I wander on Huading Peak;1 Sunlight reveals all in its daytime glow.
I look all around me within this clear void; The white clouds are ying with the cranes.
HS 168
In the world there are men of many a airs,
Broad in learning, with many elds of knowledge. But they don’t recognize their original true nature,
4 And drift further and further apart from the Way. If you can illumine your actual attributes,2
There is no point in making empty vows.
With one thought you comprehend the Self-Mind,
8 And you reveal the Buddha’s “ eld of knowledge”!
1 Huading is the highest peak of the Tiantai range.
2 “Attributes” here (xiang) is meant to translate lak. san. a, a term broadly meant to refer
to de ning characteristics. Often enlightened beings are said to transcend them or to not manifest them (as in l. 6 of 159b, “exterior signs”). However, here shi xiang is meant to indicate “true” identity or attributes, independent of the attributes manifested in samsara.
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182
寒山詩
HS 169
寒山有一宅，
宅中無闌隔。
六門左右通，
4 堂中見天碧。 房房虛索索， 東壁打西壁。 其中一物無，
8 免被人來惜。 寒到燒輭火， 飢來煑菜喫。 不學田舍翁，
12 廣置牛莊宅。 盡作地獄業， 一入何曾極。 好好善思量，
16 思量知軌則。
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Hanshan’s Poems
183
HS 169
On Cold Mountain there’s a dwelling; And the dwelling has no fence or bars. Its six gates are open to left and right,
4 The blue sky can be seen from the hall. Room after room—all are empty,
The east walls knock into the west walls. I don’t keep anything inside
8 So people won’t come and gawk at it. When it’s cold I’ll light a modest re, When hungry I’ll boil some greens to eat. I’m not like those old geezer farmers,
12 Who keep lots of oxen on their ranch. All of them build up Hell-bound karma. When will it end once they enter there? Think about this now good and hard,
16 Then you’ll see the principle behind it.
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184
寒山詩
HS 170
儂家暫下山，
入到城隍裏。
逢見一群女，
4 端正容貌美。 頭戴蜀樣花， 燕脂塗粉膩。 金釧鏤銀朵，
8 羅衣緋紅紫。 朱顏類神仙， 香帶氛氳氣。 時人皆顧眄，
12 癡愛染心意。 謂言世無雙， 魂影隨他去。 狗齩枯骨頭，
16 虛自舐脣齒。 不解返思量， 與畜何曾異。 今成白髮婆，
20 老陋若精魅。 無始由狗心， 不超解脫地。
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Hanshan’s Poems 185
HS 170
For a time I descended from the mountain, Coming at last to the city moat.
And there I met a ock of girls,
4 Poised they were, with lovely features. Shu-blossom ornaments on their heads,1 Rouge on cheeks, their painted powder sleek. Gold bracelets ligreed with silver blooms,
8 Silken robes, all red, crimson, and purple. Ruddy faces, like those of a goddess, Fragrant sashes in a billowing haze.
Men nowadays all give them the eye,
12 With foolish lust that would stain their minds. They think those girls have no peer in the world, And their soul-shadows chase after them.
Now if a dog chews on a dried-up bone,
16 In vain he licks his chops and teeth.
They don’t know how to ponder this truth: That they’re no di erent from the beasts. Now girls all turn to white-haired grannies,
20 Old and mean, like mountain ghouls.
If you act with a dog’s mind from the start, You won’t reach the place of liberation.
1 The region of Shu (modern Sichuan) was famous in Tang times for the arti cial ower-ornaments it produced.
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186
寒山詩
HS 171
一自遯寒山，
養命餐山果。
平生何所憂，
4 此世隨緣過。 日月如逝川， 光陰石中火。 任你天地移，
8 我暢巖中坐。 HS 172
我見世間人，
茫茫走路塵。
不知此中事，
4 將何為去津。 榮華能幾日， 眷屬片時親。 縱有千斤金，
8 不如林下貧。
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Hanshan’s Poems 187
HS 171
Since I’ve hidden away at Cold Mountain,
I’ve been eating mountain fruit, nourishing my life. What do I have to worry about in this existence?
4 I pass through this world following my karma. Days and months pass like a departing stream, Time is just a ash from a int stone.
You may change along with Heaven and Earth;
8 But I’ll delight in sitting here on my cli .
HS 172
I see the people of this world:
At a loss, they hurry through the dust on the road. They don’t know the Central Matter,1
4 So how can they make a future path?
How many days can glory last?
Dear ones are close to you but a short time. Even if you had a thousand pounds of gold,
8 It’s better to live impoverished in the woods.
1 The Buddhist Dharma—here, the phrase is synonymous with 箇中意 in HS 105.
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188
寒山詩
HS 173
自聞梁朝日，
四依諸賢士。
寶志萬迴師，
4 四仙傅大士。 顯揚一代教， 任持如來使。 造建僧伽藍，
8 信心歸佛理。 雖乃得如斯， 有為多患累。 與道殊懸遠，
12 折東補西爾。 不達無為功， 損多益少利。 有聲而無形，
16 至今何處去。
Unauthenticated Download Date | 11/18/17 8:42 AM
Hanshan’s Poems 189
HS 173
I myself have heard of the days of the Liang, The Four Steadfasts, all worthy gentlemen;1 Baozhi, teacher Wanhui,2
4 The Four Transcendents, Great Layman Fu. 3
They made manifest the Faith for an entire age; They took up the task as the Tathāgata’s emissaries, Establishing and constructing monasteries.
8 Their minds of faith submitted to the Buddha’s laws. But even though they accomplished such things, Actions of merit bring many worrisome burdens. They drifted further apart from the Way,
12 Merely took from the east to ll in for the west. 4
They didn’t comprehend the merit of non-action,
The bene t of losing much and gaining little. 5
Though they made their names, they themselves have vanished,
16 And where have they all gone now?
1 Commentators are not agreed on the meaning of si yi here, which could either mean “four groups that may be relied on” or “four kinds of reliance. ”
2 Baozhi (418–514) was a famous wonder-working monk. Wanhui was an early Tang monk; the poem seems to have confused his era here.
3 The text’s si xian 四仙 (Four Transcendents) is a puzzle. Usually “transcendents” is a Daoist term, so it is unclear whether the poet is con ating Daoist and Buddhist teachings here (not impossible in the Tang era), or whether this is an error for something else. Various lists of Daoist adepts have been suggested. Xiang Chu makes a reasonable if unprovable speculation that the text has miscopied Sizhou 泗州, another name for the eminent Liang-era mong Sengqie 僧伽. I have chosen to leave the text as is. Great Layman Fu (497–569) became a prominent teacher and propagator of the faith during the Liang era.
4 A proverb meaning that one makes no forward gains, but merely distributes what is already there for appearance’s sake.
5 Or, “so their loss was great, with increasingly little pro t. ” How one reads the line depends on whether the poet is emphasizing the seeming paradox of non-action.
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190
寒山詩
HS 174
吁嗟貧復病，
為人絕友親。
甕裏長無飯，
4 甑中屢生塵。 蓬庵不免雨， 漏榻劣容身。 莫怪今憔悴，
8 多愁定損人。 HS 175
養女畏太多，
已生須訓誘。
捺頭遣小心，
4 鞭背令緘口。 未解秉機杼， 那堪事箕箒。 張婆語驢駒，
8 汝大不如母。
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Hanshan’s Poems 191
HS 174
Alas! To be poor and sick as well,
And cut o from contact with friend or kin. A storage jar often empty of rice
4 And a steamer that tends to collect dust.
An overgrown hut that doesn’t keep out the rain, A broken-down couch with no room for one. Don’t wonder that I’ve grown haggard now:
8 Too many worries will wear you down.
HS 175
We fear having too many daughters;
But once one is born, we must train her carefully. Force her head down and compel her to be careful,
4 Beat her on the back to make her shut her mouth.
If she never understands how to use loom and shuttle, How can she serve with dustpan and broom? 1
As Granny Zhang said to her donkey’s foals,
8 “You’re not as big as your mother! ”2
1 “Serve with dustpan and broom” is a standard locution for getting married. 2 I. e. , every generation is worse than the one before it.
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192
寒山詩
HS 176
秉志不可卷，
須知我匪席。
浪造山林中，
4 獨臥盤陀石。 辯士來勸余， 速令受金璧。 鑿牆植蓬蒿，
8 若此非有益。 HS 177
以我棲遲處，
幽深難可論。
無風蘿自動，
4 不霧竹長昏。 澗水緣誰咽， 山雲忽自屯。 午時庵內坐，
8 始覺日頭暾。
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Hanshan’s Poems 193
HS 176
I hold to my will, it cannot be rolled up; You must understand—I am not a mat. 1 Freely I go o to the mountain wood,
4 Where I lie alone on a great at rock.
Expert debaters come to persuade me,
To make me accept gold and jade right away. 2 If you bore through the wall to plant brambles,
8 There’s no bene t to be found in that!
HS 177
This place in which I rest and wander:
Hard to describe how secluded and deep.
Vines rustle on their own when there’s no wind,
4 And bamboo thickets are dark, even when there’s no fog. For whom does this stream water gurgle?
The mountain clouds will swiftly pile up.
I stay seated in my hut until noon,
8 Only then aware of the sunlight’s growing warmth.
1 An allusion to from the Shijing, #26 (Bo zhou): “My mind is not a mat, / it cannot be rolled up. ”
2 Gifts from the ruler who wishes to lure him from his reclusion and to give him o cial o ce.
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194
寒山詩
HS 178
憶昔遇逢處，
人間逐勝遊。
樂山登萬仞，
4 愛水泛千舟。 送客琵琶谷， 攜琴鸚鵡洲。 焉知松樹下，
8 抱膝冷颼颼。 HS 179
報汝修道者，
進求虛勞神。
人有精靈物，
4 無字復無文。 呼時歷歷應， 隱處不居存。 叮嚀善保護，
8 勿令有點痕。
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Hanshan’s Poems 195
HS 178
I recall all my past encounters,
When I’d go on splendid travels in the world of men.
I delighted in hills—climbed up ten thousand fathoms;
4 I loved the waters— oated in a thousand boats.
I saw o my guests at Lute Valley,1
Walked with zither under my arm on Parrot Island. 2 How could I have known, here under this pine tree,
8 I’d sit hugging my knees, chilled by the gale?
HS 179
I tell all of you who practice the Way: Vain to labor your spirit in striving. People have a pure essence within,
4 Without a name, without a sign. Call it and it clearly answers,
Yet has no hidden place to dwell. Be careful to guard it always—
8 Don’t let it have a spot or scratch.
1 Lute Valley is still unidenti ed. It may simply be an invention for the purposes of parallelism.
2 A scenic islet in the Yangtze near Wuhan, frequently visited by travelers.
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196
寒山詩
HS 180
去年春鳥鳴，
此時思弟兄。
今年秋菊爛，
4 此時思發生。 淥水千場咽， 黃雲四面平。 哀哉百年內，
8 腸斷憶咸京。 HS 181
多少天台人，
不識寒山子。
莫知真意度，
喚作閑言語。
HS 182
一住寒山萬事休，
更無雜念挂心頭。
閑書石壁題詩句，
任運還同不繫舟。
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Hanshan’s Poems 197
HS 180
Last year, when the spring birds sang—
That’s when I longed for my brothers.
This year, when the fall chrysanthemums bloomed—
4 That’s when I longed for burgeoning spring. Clear waters gurgle in a thousand places, And brown clouds ll the entire sky. Alas—within this life of mine
8 I think with broken heart of Xianyang. 1
HS 181
So many people at Tiantai
Do not recognize Master Cold Mountain. No one knows his true meaning,
Calling it merely idle speech.
HS 182
As soon as I moved to Cold Mountain, all the a airs of the world ceased,
And no more were there distracting thoughts to hang upon the mind. Idly I write on stony cli s, inscribing my lines of verse;
Turning myself over to fate just like an unmoored boat. 2
1 This poem is one of the most enigmatic in the collection. Some commentators point to the “brown clouds” in line six, which occurs in Tang poetry as an image of warfare on the frontiers; combining this with the nal reference to Xianyang, they interpret it as the poet’s lament over the fall of the capital area during the An Lushan 安祿山 rebellion in 756, reading the longing for spring in line four as a longing for the ourishing days of the Tang. However, granted the general lack of historical speci city in the collection overall, this is still highly speculative.
2 This and HS 271 are the only two poems that refer to the poet writing poems on natural surfaces.
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198
寒山詩
HS 183
可惜百年屋，
左倒右復傾。
牆壁分散盡，
4 木植亂差橫。 甎瓦片片落， 朽爛不堪停。 狂風吹驀塌，
8 再豎卒難成。 HS 184
精神殊爽爽，
形貌極堂堂。
能射穿七札，
4 讀書覽五行。 經眠虎頭枕， 昔坐象牙牀。 若無阿堵物，
8 不啻冷如霜。
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Hanshan’s Poems 199
HS 183
What a pity, this hundred-year old house;1 The left side collapsed, the right side aslant. The walls have all melted away,
4 And the wooden supports stick out across.
Roof tiles have fallen o one by one;
No one can halt its rotting away.
If a gust of wind were to blow, it would collapse at once;
8 Then it would be impossible to build it up again.
HS 184
Your spirit may be very clear and quick,
Your body quite tall and imposing.
You can shoot arrows through seven layers of armor,
4 Or read books ve lines at a time.
You may have slept on a tiger-head pillow, Or always sat on an ivory couch.
But if you didn’t have “that thing,”2
8 You’d only be as desolate as frost.
1 The term “hundred years” here informs the reader that the house is an allegory for human life.
2 E du wu (“that thing”) is a euphemism for money; rst mentioned in an anecdote from the Shishuo xinyu, in which the aristocrat Wang Yifu used the term because he would not pollute his mouth with the word for money.
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200
寒山詩
HS 185
笑我田舍兒，
頭頰底縶澀。
巾子未曾高，
4 腰帶長時急。 非是不及時， 無錢趂不及。 一日有錢財，
8 浮圖頂上立。 HS 186
買肉血 ，
買魚跳鱍鱍。
君身招罪累，
4 妻子成快活。 纔死渠便嫁， 他人誰敢遏。 一朝如破牀，
8 兩箇當頭脫。
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Hanshan’s Poems 201
HS 185
They laugh at me since I’m a hick:
My looks are pretty crude,
And my head cloth is never tall enough,
4 And I always pull my belt too tight.
It’s not that I’m not caught up with the times— I’m just too broke to follow them.
When one day I’ve got the money,
8 I’ll wear a pagoda on my head.
HS 186
Buy meat with the blood still trickling,
Buy sh while they still leap about.
You are summoning the burden of sin on yourself,
4 Just to make wife and children happy. When you nally die she’ll marry again, And no one else dare prevent it.
One day, you two will be like a broken bed,
8 Pulled apart from head to foot. 1
1 Though the last image may simply refer to the separation of husband from wife, it is not impossible that it may refer to the punishments both wife and husband will receive in Hell—since Hell punishments are mentioned almost inevitably in the HS and SD poems as the result of meat-eating. Compare HS 36, 95, 159a, 233; and SD 2, 4, 5, 12, and 39.
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202
寒山詩
HS 187
客難寒山子，
君詩無道理。
吾觀乎古人，
4 貧賤不為恥。 應之笑此言， 談何疏闊矣。 願君似今日，
8 錢是急事爾。 HS 188
從生不往來，
至死無仁義。
言既有枝葉，
4 心懷便險詖。 若其開小道， 緣此生大偽。 詐說造雲梯，
8 削之成棘刺。
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Hanshan’s Poems 203
HS 187
A guest criticized Master Cold Mountain: “Your poems make no sense. ”
“But I’ve observed the Ancients:
4 With them, poverty and humble station were not shameful. ” He replied to this: “I laugh at your words!
How wide of the mark your conversation is!
I wish you would act as the moderns do:
8 Money is the important thing. ”
HS 188
From birth, no traveling about;
Until death, no “kindness” or “justice. ”1
Once your words shoot o branches and leaves,
4 Then the heart harbors deviousness.
If you open access to the petty ways,
Then they will give rise to great fraud.
Falsely persuade someone to build a scaling ladder,
8 Then whittle it away until it turns to splinters.
1 Both of these lines have their roots in sentiments expressed in early Daoist texts: people who are content do not travel about; and the truly contented country has no need for the Confucian virtues of kindness (ren) or justice ( yi).
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204
寒山詩
HS 189
一缾鑄金成，
一缾埏泥出。
二缾任君看，
4 那箇缾牢實。 欲知缾有二， 須知業非一。 將此驗生因，
8 修行在今日。 HS 190
摧殘荒草廬，
其中煙火蔚。
借問群小兒，
4 生來凡幾日。 門外有三車， 迎之不肯出。 飽食腹膨脝，
8 箇是癡頑物。
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Hanshan’s Poems 205
HS 189
One vessel is cast from gold, Another is produced from clay. I give you both to look at now:
4 Which one is more authentic?
If you wish to know that there are two di erent vessels, You must know that their originary acts di ered. 1
Use this to investigate the Cause of our birth;
8 Practice is something you should cultivate now.
HS 190
Shattered is the lodge in the eld of weeds; Within, the smoke and re have spread.
I ask all the small children within:
4 “Just how long has it been since you were born? There are three carts outside the gate
To welcome you, but you won’t come out! You’re eating until your bellies swell:
8 What a bunch of fools you are! ”2
1 “Originary acts” is my translation for ye, the Buddhist term for actions that have karmic consequences. The poet is suggesting that the reason that people di er is because of their di erent karmic inheritances, just as vessels are made of di erent material.
2 This poem (as well as HS 255) is based on the famous “burning house” parable in the Lotus Sutra.
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206
寒山詩
HS 191
有身與無身，
是我復非我。
如此審思量，
4 遷延倚巖坐。 足間青草生， 頂上紅塵墮。 已見俗中人，
8 靈牀施酒果。 HS 192
昨見河邊樹，
摧殘不可論。
二三餘幹在，
4 千萬斧刀痕。 霜凋萎疏葉， 波衝枯朽根。 生處當如此，
8 何用怨乾坤。
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Hanshan’s Poems 207
HS 191
“There is a body and there is not a body; There is a Self and there is not a Self. ”
I deeply pondered in this way,
4 Lingering as I sat, leaning against a cli .
Green grass grew between my feet,
And red dust settled on top of my head.
You can already see people from the customary world
8 O ering wine and fruit at my spirit altar. 1
HS 192
Yesterday I saw a tree by the river, All shattered beyond description. Two or three of its trunks remained,
4 With a million scars of axe and blade.
Frost had blighted its sparse and drooping leaves, While currents pummeled its withered roots. Our sphere of life is just like that;
8 Pointless to resent Heaven and Earth.
1 The speaker has remained so motionless in mediation the local populace assumes either he is dead or that he is the statue of a divinity.
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208
寒山詩
HS 193
余見僧繇性希奇，
巧妙間生梁朝時。
道子飄然為殊特，
4 二公善繪手毫揮。 逞畫圖真意氣異， 龍行鬼走神巍巍。 饒邈虛空寫塵跡，
8 無因畫得志公師。 HS 194
久住寒山凡幾秋，
獨吟歌曲絕無憂。
蓬扉不掩常幽寂，
4 泉涌甘漿長自流。 石室地鑪砂鼎沸， 松黃柏茗乳香甌。 飢餐一粒伽陀藥，
8 心地調和倚石頭。
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Hanshan’s Poems 209
HS 193
I’ve seen Sengyou, by nature rare and strange;1
Clever and marvelous, he lived his days in the time of the Liang court. Daozi was light and free, truly exceptional;2
4 These two masters were good at painting, their hands wielded well the brush.
Flaunting their art, sketching the true, the force of their thoughts was distinctive:
Dragons moved forth and ghosts rushed out, their gods were awe- inspiring.
Granted they could draw illusions and sketch their dusty traces; 8 Yet they had no skill in capturing Master Baozhi. 3
HS 194
Long I’ve lived at Cold Mountain—for several autumns now. I hum a song to myself; I’ve got absolutely no worries.
I do not shut my rustic door, yet it’s always secluded and still;
4 The stream bubbles up with sweet nectar, always owing on its own. In stone chambers, in earthen furnace my smelting cauldron seethes; Pine Yellow and cypress brew, and pots of fragrant tea.
When hungry I eat a single grain of the agada drug;
8 I adjust the ground of my mind as I lean against a stone. 4
1 Zhang Sengyou ( . 490–540), a famous painter of religious subjects in the sixth century.
2 Wu Daozi (b. 680), one of the most famous painters of the Tang era.
3 For Baozhi, see HS 173. A Chan legend describes how the emperor once commanded Zhang Sengyou to paint Baozhi. Baozhi then slashed his own face with his nger,
revealing a twelve-faced Guanyin. Sengyou could not complete his task.
4 There are a number of references to drugs and potions here usually associated with Daoist practices. “Pine Yellow” refers to a brew made from pine tree pollen. Both that and tea made from cypress leaves were said to have positive medicinal e ects. “Fragrant tea” here is literally “milk fragrance,” a term used to refer to the fragrance from freshly brewed tea that comes from the cloudy froth on top of the infusion; in the Tang era, tea was still largely valued for its medicinal properties and was not a common beverage. “Agada” is a medicine mentioned in sutras, also used as a metaphor for helpful remedies (including spiritual ones). Though the import of the lines evokes Daoist longevity practices, the images themselves combine alchemy
with evocations of reclusion and Buddhism.
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210
寒山詩
HS 195
丹丘迥聳與雲齊，
空裡五峰遙望低。
雁塔高排出青嶂，
4 禪林古殿入虹蜺。 風搖松葉赤城秀， 霧吐中巖仙路迷。 碧落千山萬仞現，
8 藤蘿相接次連谿。 HS 196
千生萬死凡幾生，
生死來去轉迷盲。
不識心中無價寶，
猶似盲驢信腳行。
HS 197
老病殘年百有餘，
面黃頭白好山居。
布裘擁質隨緣過，
4 豈羨人間巧樣模。
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Hanshan’s Poems 211
HS 195
Cinnabar Hill thrusts far above, level with the clouds;1
The Five Peaks in the middle of the sky seem low when seen from afar. 2 Goose pagodas, loftily arrayed, emerge from the green cli s;3
4 Old buildings in the meditation forest merge into a rainbow. 4
Wind shakes the pine tree needles, and Redwall is magni cent;5
Mist comes out of Mid-Cli , concealing the Transcendents’ path. 6
A thousand hills in the blue empyrean display their myriad-fathomed
height;
8 And rattan vines join together in the midst of connected vales.
HS 196
A thousand lives, ten thousand deaths—how many lives in all?
Life and death shall come and go, and we grow more blind and lost. We do not recognize the priceless jewel hidden within our minds; And we are like a sightless ass whose legs carry him where they will.
HS 197
Old and sick, in waning years, with so many lingering attachments; Features sallow, hair all white, I prefer to live in the hills.
A hempen robe enwraps my substance as I follow my karma;
4 How should I envy the human realm with all its clever types?
1 Cinnabar Hill was a poetic name for Tiantai common in Daoist circles.
2 The Five Peaks are ve mountains in the Tiantai range near the Guoqing Temple. 3 “Goose pagoda” ( yan ta) is an elegant term for a Buddhist monastery pagoda.
4 “Meditation wood” (chan lin) is an elegant term for a monastery; the assembly of
practicing monks is the monastery’s “forest. ”
5 Redwall is another prominent peak in the Tiantai range.
6 Mid-cli Temple (zhongyan si) was one of the monasteries in the Tiantai complex.
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212
寒山詩
心神用盡為名利，
百種貪婪進己軀。
浮生幻化如燈燼，
8 塚內埋身是有無。 HS 198
世間何事最堪嗟，
盡是三途造罪楂。
不學白雲巖下客，
4 一條寒衲是生涯。 秋到任他林落葉， 春來從你樹開花。 三界橫眠閑無事，
8 明月清風是我家。 HS 199
昔年曾到大海遊，
為采摩尼誓懇求。
直到龍宮深密處，
4 金關鎖斷主神愁。
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Hanshan’s Poems 213
They exhaust their mind and spirit for the sake of fame and pro t; With a hundred kinds of covetousness they advance themselves. Their illusory oating life is like embers in a lamp;
8 And that body buried in the tomb—does it even exist or not?
HS 198
In this world, what a air is most worthy of our sighs?
It’s entirely those sinning fools on the Three Evil Paths.
They won’t imitate the man on the cli among white clouds—
4 Whose single humble monastic robe is the sum of all he owns. Autumn arrives: let the woods drop their leaves as they will;
Spring comes: let the trees blossom if they wish.
I rest where I please in the Three Realms, idle, with nothing to do. 1
8 The bright moonlight and the clear breeze: these are my home.
HS 199
In years gone by, I once went traveling by the great sea;
It was to collect the man. i gem for which I had sworn to search. 2
I went straightaway to the dragon’s palace in a hidden secluded place;
4 I broke open its golden locks—the presiding gods were worried.
1 The three realms ( jing ; dhātu) constitute samsara: the realm of form, the realm of desire, and the realm of formlessness. They are often used as a poetic substitution for samsara itself.
2 The man. i gem is used in sutras as a metaphor for something particularly precious; often (as here) as a symbol for the Buddha Nature within everyone.
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214
寒山詩
龍王守護安耳裏，
劍客星揮無處搜。
賈客却歸門內去，
8 明珠元在我心頭。 HS 200
眾星羅列夜明深，
巖點孤燈月未沈。
圓滿光華不磨瑩，
挂在青天是我心。
HS 201
千年石上古人蹤，
萬丈巖前一點空。
明月照時常皎潔，
不勞尋討問西東。
HS 202
寒山頂上月輪孤，
照見晴空一物無。
可貴天然無價寶，
埋在五陰溺身軀。
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Hanshan’s Poems 215
The dragon king guarded the gem, placed it inside his ear;
His swordsmen ashed their blades like stars, there was no place I could
look.
This merchant then went home again, and I went inside my gate;
8 The bright pearl all along was contained within my mind.
HS 200
All the stars form their ranks; the night, radiant, grows late; A spot on the cli —a single lamp—the moon has yet to set. Complete and perfect radiance, beyond all polishing; Hanging in the black night sky—that is my Mind.
HS 201
On rocks traversed for a thousand years, the traces of the Ancients; Before a cli a myriad fathoms high, a single spot of void.
When the bright moon shines, it is always radiant and clear—
No need to take the trouble and ask which way to go.
HS 202
On the heights of Cold Mountain the moon’s disc hangs alone; It illuminates the clear void; not a single thing exists.
The precious, heaven-innate invaluable jewel
Is buried in the ve skandhas, drowned within the Self. 1
1 The skandhas (“bundles”) are the ve psycho-physical constituents that construct the false consciousness of a Self.
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216
寒山詩
HS 203
我向前谿照碧流，
或向巖邊坐磐石。
心似孤雲無所依，
悠悠世事何須覓。
HS 204
我家本住在寒山，
石巖棲息離煩緣。
泯時萬象無痕跡，
4 舒處周流遍大千。 光影騰輝照心地， 無有一法當現前。 方知摩尼一顆珠，
8 解用無方處處圓。 HS 205
世人何事可吁嗟，
苦樂交煎勿底涯。
生死往來多少劫，
4 東西南北是誰家。
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Hanshan’s Poems 217
HS 203
Sometimes I go to the stream and see my re ection in its deep-blue current;
Sometimes I go to the side of the cli and sit on a slab of stone. My mind is like a solitary cloud that relies on nothing;
Indi erent to the a airs of this world—for what else should I seek?
HS 204
My original home is here at Cold Mountain;
I perch at rest on stony cli s, away from troublesome ties.
When they are swept away, the myriad phenomena leave no trace
behind;
4 Then when they manifest, they ow everywhere, covering a billion
worlds.
Light and shadow go rushing forth, re ected on the mind; Yet not a single dharma manifests itself before me. 1
Now I know of the man. i gem, that one single pearl:
8 There is not one method in using it; it is perfect in every way. 2
HS 205
What matter among the people of the world is worthy of lament? Bitterness and joy will burn together and never have an end. Birth and death, coming and going, for so many kalpas;
4 East and West and South and North—for whom is this a home?
1 This is the meaning of “dharma” ( fa) as an individual phenomenon within samsara. 2 For the man. i gem, see HS 199. There are two signi cant puns here. Wufang (“no method,” “no predetermined method”) can also mean “not square. ” Yuan can mean
“round” but also “perfect. ”
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218
寒山詩
張王李趙權時姓，
六道三途事似麻。
只為主人不了絕，
8 遂招遷謝逐迷邪。 HS 206
余家本住在天台，
雲路煙深絕客來。
千仞巖巒深可遯，
4 萬重谿澗石樓臺。 樺巾木屐沿流步， 布裘藜杖繞山迴。 自覺浮生幻化事，
8 逍遙快樂實善哉。 HS 207
憐底眾生病，
餐嘗略不猒。
蒸豚搵蒜醬，
4 炙鴨點椒鹽。
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Hanshan’s Poems 219
Zhang and Wang and Li and Zhao—merely provisional names;1 In the Six Courses and Three Evil Paths, events are as hemp in the
eld. 2
This is all because the one in charge does not know how to end it:
8 He summons cycles of change and fading, pursuing delusion and perversity.
HS 206
My original home is here in the Tiantai Mountains;
Mist is thick on the road through the clouds, preventing wanderers
from coming.
Cli s and hills a thousand fathoms high are dense, providing refuge;
4 And a myriad bends of the ravine stream contain stone halls and terraces.
With head cloth of birch bark and wooden clogs I stroll, following the current;
With hempen robe and goosefoot sta I circle about the hills.
I’ve become aware of the illusory things of this oating life;
8 And the pleasures of free and easy wandering are truly wonderful!
HS 207
A pity, this sickness in sentient beings: In eating, nearly insatiate.
Steamed piglet soaked in garlic sauce,
4 Roast duck with salted peppers,
1 These are four of the most common surnames. The poem is saying that our name in any incarnation is merely a provisional and impermanent identity.
2 “As hemp in a eld” is a common metaphor to describe something as beyond counting.
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220
寒山詩
去骨鮮魚膾，
兼皮熟肉臉。
不知他命苦，
8 只取自家甜。 HS 208
讀書豈免死，
讀書豈免貧。
何以好識字，
4 識字勝他人。 丈夫不識字， 無處可安身。 黃連搵蒜醬，
8 忘計是苦辛。 HS 209
我見瞞人漢，
如籃盛水走。
一氣將歸家，
4 籃裏何曾有。
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Hanshan’s Poems 221
Fresh minced sh, their bones removed,
Broth of meat simmered with its skin. 1
They don’t know the su ering of other living things,
8 Only choose the sweetness for themselves.
HS 208
Reading books won’t help you escape death; Reading books won’t help you escape poverty. So why should you want to be literate?
4 Being literate makes you better than others. If a full-grown man is illiterate,
There is no place where he can nd rest. Like goldthread soaked in garlic sauce,
8 His disordered plans are bitter indeed! 2
HS 209
I’ve seen the guys who cheat others—
They’re like people running with a basketful of water. In all one rush they hurry home,
4 To nd there’s nothing left in their basket.
1 The precise contents of these dishes are somewhat open to debate. I take the suggestion that lian in line 6 (“face”) can also be read as “meat broth. ”
2 For goldthread, famous for its bitterness, see also HS 76. Garlic sauce as well would have a pungent, bitter quality. Most commentators are agreed that the text’s wang ji 忘計 (“forget plans”) is a corruption of the text here. I follow the suggestion that wang ji 妄計 (“wild plans”) is the likely reading. The meaning would then suggest that the disordered thinking of an illiterate man would bring bitterness to his life equivalent to the taste of goldthread in garlic sauce.
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222
寒山詩
我見被人瞞，
一似園中韭。
日日被刀傷，
8 天生還自有。 HS 210
不見朝垂露，
日爍自消除。
人身亦如此，
4 閻浮是寄居。 切莫因循過， 且令三毒祛。 菩提即煩惱，
8 盡令無有餘。 HS 211
水清澄澄瑩，
徹底自然見。
心中無一事，
4 水清眾獸現。
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Hanshan’s Poems 223
And I see people who have been cheated— They’re exactly like leeks in the garden. Every day they’re cut with a knife,
8 But still preserve their heaven-endowed life.
HS 210
Haven’t you seen the dripping dew at dawn? It glitters in the sun, then vanishes away. The Selves of humans are also like this;
4 Jambudvīpa is but a temporary lodge. 1 You must not pass your life casually, But eliminate the Three Poisons. 2 Bodhi and kleśa are the same—3
8 Make sure that there are no remainders. 4
HS 211
When water is clear, lucid, and lustrous, You can see right down to the bottom.
If there is not a single matter in your mind,
4 It’s like when all the beasts appear in clear water. 5
1 In traditional Buddhist cosmology, Jambudvīpa is the world continent on which we ourselves live.
2 For the Three Poisons, see HS 91.
3 For kleśa, see HS 156. This is a classic Mahayana rejection of dualism; enlightenment
itself is potentially an obstruction if one becomes preoccupied with it and continues
to think in a dualistic manner as a goal to be obtained.
4 That is, lingering karmic attachments and e ects that could interfere with
enlightenment.
5 Wen Jiao 溫嶠 (3rd cent. ) once had to cross a body of water reputed to have evil
spirits.