The trodden plants form three paths here,1
4 While the clouds I see are neighbors in four directions.
4 While the clouds I see are neighbors in four directions.
Hanshan - 01
12
寒山詩
HS 1
凡讀我詩者，
心中須護淨。
慳貪繼日廉，
4 諂曲登時正。 驅遣除惡業， 歸依受真性。 今日得佛身，
8 急急如律令。 HS 2
重巖我卜居，
鳥道絕人迹。
庭際何所有，
4 白雲抱幽石。 住茲凡幾年， 屢見春冬易。 寄語鐘鼎家，
8 虛名定無益。
DOI 10. 1515/9781501501913-006,
This work is licensed under the Creative Commons Attribution-NonCommercial-NoDerivs 3. 0 License.
© 2017 Paul Rouzer, published by De Gruyter.
Unauthenticated Download Date | 11/18/17 8:42 AM
Hanshan’s Poems 13
HS 1
All of you who read my poems:
You must guard the purity in your minds. Daily purify your stinginess and greed;
4 Forthwith put right your attering and slyness. You’ll banish all your evil karma,
Take Refuge, receiving your true nature. 1 Today you’ll obtain the Buddha’s body—
8 Be quick, as if this were a command!
HS 2
Mid layered cli s I chose my home,
A path for birds—cut o from human tracks. What is there at the edge of my garden?
4 White clouds embracing the hidden stones.
I have lived here several years together,
And have often seen the seasons change.
I send word to households with their bells and tripods:2
8 No bene t indeed in your empty reputation.
1 Guiyi 歸依 (“Take Refuge”) is the standard term for accepting the Buddhist teachings.
2 Wealthy families.
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14
寒山詩
HS 3
可笑寒山道，
而無車馬蹤。
聯谿難記曲，
4 疊嶂不知重。 泣露千般草， 吟風一樣松。 此時迷徑處，
8 形問影何從。 HS 4
吾家好隱淪，
居處絕囂塵。
踐草成三徑，
4 瞻雲作四鄰。 助歌聲有鳥， 問法語無人。 今日娑婆樹，
8 幾年為一春。
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Hanshan’s Poems 15
HS 3
Delightful is the road to Cold Mountain—
And yet there is no trace of cart or horse. Impossible to keep track of this network of ravines,
4 Or to know how many layers of doubled cli s. Weeping dew—a thousand kinds of plant; Moaning in the wind—a solid stretch of pines. This is when you lose your path,
8 And your form asks your shadow where to go.
HS 4
My house is well hidden away,
A place to live cut o from clamor and dust. The trodden plants form three paths here,1
4 While the clouds I see are neighbors in four directions. There are birds to supply notes to accompany my song, But no one here to address my Dharma questions. Today the Shala tree
8 Makes several years a single spring. 2
1 A poetic cliché for a country recluse’s dwelling—there are no regular roads there, but visitors have formed three paths to his door with their passing.
2 Commentators do not agree on the identity of the tree mentioned here, suopo 娑婆. This is usually the sinicization of the Sanskrit word sahā, a term for our world of su ering (samsara). Xiang Chu suggests that it is an error for suoluo 娑羅, or Shala tree (shorea robusta), the tree under which the Buddha’s mother gave birth, and also used as a symbol of impermanence. However, the suggestion that it is extremely long-lived suggests a passage in Chapter One of the Zhuangzi that describes the chun 椿 tree, which takes eight thousand years as a single season of its life. Regardless, the line seems to suggest the readjustment of the recluse’s life to a more cosmic frame of time.
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16
寒山詩
HS 5
琴書須自隨，
祿位用何為。
投輦從賢婦，
4 巾車有孝兒。 風吹曝麥地， 水溢沃魚池。 常念鷦鷯鳥，
8 安身在一枝。 HS 6
弟兄同五郡，
父子本三州。
欲驗飛鳧集，
4 須旌白兔遊。 靈瓜夢裏受， 神橘座中收。 鄉國何迢遞，
8 同魚寄水流。
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Hanshan’s Poems 17
HS 5
I really should take up calligraphy and zither;
For what use is salary or position?
Heeding wise wife’s advice, I abandon my carriage,
4 And let my lial son drive my cart.
The breeze blows across my threshing oor, And water lls the pool where I raise sh.
I always am thinking of the wren—
8 Who is content to rest on a single branch. 1
HS 6
Like those “brothers,” all from ve commanderies, Or the “father and sons” from three prefectures,
I want to prove my piety with a gathering of ducks,
4 Must mark it with white hares at play.
A magic melon was received in a dream,
A sacred orange was collected from a banquet. How far away is my homeland!
8 I drift along the current with the sh. 2
1 A reference to Chapter One of the Zhuangzi, in which the modest wren is contrasted with greater and more ambitious creatures.
2 This is the most ba ing poem in the Hanshan collection, largely because it consists of a number of allusions strung together. The general import is a paean to lial piety, and I have translated a bit more freely than usual in order to bring the threads together. The narrative voice laments his inability to return home where he can look after his parents. Line 1 refers to a story about ve unrelated men from ve di erent places who swore brotherhood and who adopted a beggar woman as their mother. Later, they discovered that she was the mother of the local magistrate, from whom she had been separated when he was still a child. Line 2 similarly refers to three unrelated men who swore to form a family. The third was declared the father; when he made unreasonable demands of them, asking them to build their house in the middle of the river, their lial piety for their “father” resulted in land emerging mysteriously from the water. Lines three and four probably allude to a number of stories relating how birds and rabbits gathered at the mourning huts of lial sons. Line ve refers to Jiao Hua 焦華, a lial son who received a magic melon in a dream that subsequently healed his father’s illness. Xiang Chu suggests that line six combines two allusions: the story of Wang Lingzhi 王靈之, a lial mourner whose garden produced a magic orange that healed his own illness; and Lu Ji 陸績, who,
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18
寒山詩
HS 7
一為書劍客，
二遇聖明君。
東守文不賞，
4 西征武不勳。 學文兼學武， 學武兼學文。 今日既老矣，
8 餘何不足云。 HS 8
莊子說送終，
天地為棺槨。
吾歸此有時，
4 唯須一番箔。 死將餧青蠅， 吊不勞白鶴。 餓著首陽山，
8 生廉死亦樂。
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Hanshan’s Poems 19
HS 7
Once I was a student of book and sword,
And twice I encountered sagely lords.
But though I held the east, civil merit went unrewarded,
4 And though I fought in the west, martial deeds were not honored. I studied civil matters along with the martial ones,
Studied martial matters along with the civil ones.
And today I’ve already grown old;
8 Of what is left, all is unworthy of mention.
HS 8
Zhuangzi says about bidding farewell to life: “Make Heaven and Earth your co n. ” When it’s time for me to “go home,”
4 I’ll only need a bamboo mat.
When I’m dead, I’ll feed the green ies;
No need to bother the white cranes to mourn me. If I happen to starve on Shouyang Mountain,
8 If I’ve lived in virtue, I’ll be happy to die. 1
as a child, took some oranges from a banquet held by the warlord Yuan Shu 袁術
to give to his mother.
1 A reference to the two recluses, Boyi 伯夷 and Shuqi 叔齊, who starved to death on
Shouyang Mountain rather than change their allegiances from the Shang dynasty to the Zhou. They became model (if controversial) images of Confucian loyalty.
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20
寒山詩
HS 9
人問寒山道，
寒山路不通。
夏天冰未釋，
4 日出霧朦朧。 似我何由屆， 與君心不同。 君心若似我，
8 還得到其中。 HS 10
天生百尺樹，
翦作長條木。
可惜棟梁材，
4 拋之在幽谷。 年多心尚勁， 日久皮漸禿。 識者取將來，
8 猶堪柱馬屋。
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Hanshan’s Poems 21
HS 9
People ask the way to Cold Mountain;
No road passes through to Cold Mountain. In the summer the ice never melts;
4 The sun comes out, but the mists preserve their haze. How did someone like me get there?
Because my mind is not the same as yours.
If your mind were like mine,
8 You’d be able to get to the middle of it.
HS 10
Heaven gave rise to a hundred-foot tree
That was cut into long boards.
What a shame! Timber for main-beam and rafter
4 Has been dumped in some remote valley. Though many years pass, its mind is still strong; Its bark peels away as the days go by.
Yet one who knows its value may carry it away,
8 For it still might be used to prop up a stable.
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22
寒山詩
HS 11
驅馬度荒城，
荒城動客情。
高低舊雉堞，
4 大小古墳塋。 自振孤蓬影， 長凝拱木聲。 所嗟皆俗骨，
8 仙史更無名。 HS 12
鸚鵡宅西國，
虞羅捕得歸。
美人朝夕弄，
4 出入在庭幃。 賜以金籠貯， 扃哉損羽衣。 不如鴻與鶴，
8 颻颺入雲飛。
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Hanshan’s Poems 23
HS 11
I drove my horse past the ruined city—
A ruined city that moves this wanderer’s heart. High and low, the old crenelated parapets;
4 Large and small, the ancient tomb mounds. Bestirred, the shadow of this lonely tumbleweed,1 Amid the drawn-out moans of the mighty trees. Regrettable, all these commonplace bones,
8 That will never be recorded in the Transcendents’ history. 2
HS 12
A parrot dwelt in the Western lands,
But came here when snared in a huntsman’s net. Now lovely women play with it day and night,
4 And it ies in and out of the courtyard curtains. They’ve presented it with a golden cage; Imprisoned! It sheds its feathers.
It can’t come up to the swans and cranes
8 Who ap their wings and go soaring into the clouds.
1 The solitary tumbleweed was a standard image for the isolated or exiled poet.
2 That is, the dead have failed to study Daoism, attain immortality, and become
Transcendents (xian).
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24
寒山詩
HS 13
玉堂挂珠簾，
中有嬋娟子。
其貌勝神仙，
4 容華若桃李。 東家春霧合， 西舍秋風起。 更過三十年，
8 還成苷蔗滓。 HS 14
城中蛾眉女，
珠珮珂珊珊。
鸚鵡花前弄，
4 琵琶月下彈。 長歌三月響， 短舞萬人看。 未必長如此，
8 芙蓉不耐寒。
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Hanshan’s Poems 25
HS 13
Beaded curtains hang in a jade hall;
Within, a lovely maiden dwells.
Her features surpass goddess and Transcendent;
4 Her glories are like those of peach and pear. In the eastern house the spring mists gather; In the western lodge the autumn winds rise. When thirty years go by again,
8 She’ll be turned into pressed sugar cane. 1
HS 14
A lovely-browed maid of the town;
Her beaded girdle gleams and jangles. She toys with a parrot before the owers,
4 And plays her pipa under the moon.
Her sustained song echoes for three months; Her brief dance seen by ten thousand.
But it won’t be like this forever:
8 The lotus can’t endure the cold.
1 Cane stalks that have had all their juice pressed out, leaving them dry and wrinkled.
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26
寒山詩
HS 15
父母續經多，
田園不羨他。
婦搖機軋軋，
4 兒弄口㗻㗻。 拍手摧花舞， 搘頤聽鳥歌。 誰當來歎賀，
8 樵客屢經過。 HS 16
家住綠巖下，
庭蕪更不芟。
新藤垂繚繞，
4 古石豎巉嵓。 山果獼猴摘， 池魚白鷺㘅。 仙書一兩卷，
8 樹下讀喃喃。
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Hanshan’s Poems 27
HS 15
I carry on much of the legacy of my parents;1 I don’t envy others’ elds and gardens.
My wife works her loom—chak chak!
4 My baby tries to speak—gak gak.
I clap my hands, urging the owers to dance; I rest chin in hand, and listen to birdsong. Who comes to admire and congratulate me?
8 A woodsman stops by now and then.
HS 16
My house resides beneath the green cli s;
The weeds in my yard have never been mowed. Fresh vines hang down, wrapping around;
4 Old stones thrust up, jagged and sharp.
Monkeys pick the mountain fruits;
White herons pluck up the sh from the pond.
A book of the Transcendents—one or two chapters
8 I mutter to myself under the trees.
1 This line is somewhat open to interpretation. 續經 here may mean “to carry on an occupation. ” Some would change 續 to 讀 (“to read”) and interpret the line as “I am faithful in reading my parents’ scriptures. ” I think this less likely.
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28
寒山詩
HS 17
四時無止息，
年去又年來。
萬物有代謝，
4 九天無朽摧。 東明又西暗， 花落復花開。 唯有黃泉客，
8 冥冥去不迴。 HS 18
歲去換愁年，
春來物色鮮。
山花笑淥水，
4 巖岫舞青煙。 蜂蝶自云樂， 禽魚更可憐。 朋遊情未已，
8 徹曉不能眠。
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Hanshan’s Poems 29
HS 17
No stopping the four seasons;
Years depart and years arrive.
The ten thousand things will change and fade;
4 The nine Heavens neither decay nor crumble. The east will brighten and the west will darken; Flowers will fall, then bloom again.
Only the traveler to the Yellow Springs,1
8 Once departed in darkness, will not return.
HS 18
The year departs, traded for a new year of grief, Though spring now comes and everything looks new. Mountain owers laugh at the clear waters;
4 Cli s and peaks dance in the blue mist. Butter ies and bees speak of their own joy; Birds and sh are even more charming. But old friendship’s feeling never ends,
8 And I cannot sleep the whole night.
1 Yellow Springs is the traditional term for the underworld.
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30
寒山詩
HS 19
手筆大縱橫，
身材極瓌瑋。
生為有限身，
4 死作無名鬼。 自古如此多， 君今爭柰何。 可來白雲裏，
8 教爾紫芝歌。 HS 20
欲得安身處，
寒山可長保。
微風吹幽松，
4 近聽聲逾好。 下有斑白人， 喃喃讀黃老。 十年歸不得，
8 忘却來時道。
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Hanshan’s Poems 31
HS 19
Your calligraphy may be highly uent, Your stature utterly impressive.
In life a bounded body,
4 In death you become a nameless ghost.
It’s been often like this since ancient times, What use for you to struggle now?
Come up here, among the white clouds,
8 And I’ll teach you the Purple Fungus Song. 1
HS 20
If you want to nd a resting place, Cold Mountain will keep you long.
A gentle breeze blows the hidden pines:
4 The closer you come, the better it sounds. Below them sits a white-haired man Who’s mumbling out Daoist texts.
He’s not gone home for ten years now,
8 For he’s forgotten how he came.
1 A song supposedly sung by the “Four Whiteheads of Mount Shang” 商山四 皓, four recluses who ed civilization when the cruel rst emperor of the Qin established his authority. Originally the song suggested that the four recluses could live o of mushrooms they gathered in the mountains; however, later the text became associated with the use of mountain fungi in the concoction of elixirs of immortality.
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32
寒山詩
HS 21
俊傑馬上郎，
揮鞭指柳楊。
謂言無死日，
4 終不作梯航。 四運花自好， 一朝成萎黃。 醍醐與石蜜，
8 至死不能嘗。 HS 22
有一餐霞子，
其居諱俗遊。
論時實蕭爽，
4 在夏亦如秋。 幽澗常瀝瀝， 高松風颼颼。 其中半日坐，
8 忘却百年愁。
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Hanshan’s Poems 33
HS 21
Splendid and handsome, that lad on his horse; He waves his whip and points to the willows. 1 He claims that he will not die in the end,
4 And never looks for ways of escaping this world. 2 Flowers bloom ne throughout the seasons,
But one day they will all wither.
Clari ed butter and rock honey—3
8 These things he cannot taste ere he dies.
HS 22
There’s a Master who dines on clouds;
His dwelling disdains visits from the vulgar. Come to mention it, it’s really fresh and cool;
4 Like autumn in the midst of summer. Secluded creeks ow trickling on, Winds howl in the lofty pines.
I’ll sit half a day in the midst of this,
8 And forget the grief of a lifetime.
1 Willow trees were often planted around pleasure quarters in traditional Chinese cities; here, it suggests that the youth is living a life of pleasure.
2 Literally, “he will never use ladder or boat”—probably images here for vehicles that will convey him beyond the world of su ering.
3 Delicacies mentioned in the sutras to indicate the delights of enlightenment.
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34
寒山詩
HS 23
妾在邯鄲住，
歌聲亦抑揚。
賴我安居處，
4 此曲舊來長。 既醉莫言歸， 留連日未央。 兒家寢宿處，
8 繡被滿銀床。 HS 24
快搒三翼舟，
善乘千里馬。
莫能造我家，
4 謂言最幽野。 巖岫深嶂中， 雲雷竟日下。 自非孔丘公，
8 無能相救者。
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Hanshan’s Poems 35
HS 23
Your handmaid lives in Handan city, And the notes of my song rise and fall. Tarry in this place of leisure!
4 This tune has always lasted long.
And when you’re drunk, don’t speak of going home— The day lingers—it’s still not done.
My house is a place where you can rest;
8 Where embroidered coverlets cover the silvered beds.
HS 24
Whether you’re swift in rowing one of the three winged boats,1 Or skilled in riding a thousand-league horse,
You won’t be able to reach my home—
4 That is to say, it’s the most remote.
In my cli -side caves, in the deepest peaks, Clouds and thunder descend all day.
I am not like Master Confucius;
8 I have no skill to save you.
1 A winged boat was a type of swift battle craft. They were built in three di erent sizes.
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36
寒山詩
HS 25
智者君拋我，
愚者我拋君。
非愚亦非智，
4 從此斷相聞。 入夜歌明月， 侵晨舞白雲。 焉能拱口手，
8 端坐鬢紛紛。 HS 26
有鳥五色彣，
棲桐食竹實。
徐動合禮儀，
4 和鳴中音律。 昨來何以至， 為吾暫時出。 儻聞絃歌聲，
8 作舞欣今日。
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Hanshan’s Poems 37
HS 25
Wise ones, you’ve cast me o ; Foolish ones, I cast you o . I’m not foolish, nor am I wise;
4 So from now on, I’ll have no contact with you. When night comes, I sing of the bright moon; When dawn arrives, I dance for white clouds. How can I keep mouth and hands in order,
8 And sit in meditation, my hair in a tangle? 1
HS 26
There is a bird with multi-colored plumage, Who nests in paulownias and eats bamboo seeds. Its leisured movements are t for ceremony,
4 And its harmonious singing matches the pitch pipes. Why did it come yesterday?
It has showed itself to us for a time.
If it happens to hear the sounds of string and voice,
8 It will dance, delighting in today. 2
1 The speaker is unwilling to become a monk and undergo rigorous training that will suppress his natural joy. He will not even shave his head.
2 This riddle-like poem describes the feng 鳳 (often translated as a phoenix). Chinese lore notes that it roosts only in the paulownia tree, eats only bamboo seeds, and will show itself at the court of a virtuous ruler. One account has it descending and dancing at the court of a virtuous Zhou dynasty ruler.
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38
寒山詩
HS 27
茅棟野人居，
門前車馬踈。
林幽偏聚鳥，
4 谿闊本藏魚。 山果攜兒摘， 皋田共婦鋤。 家中何所有，
8 唯有一牀書。 HS 28
登陟寒山道，
寒山路不窮。
谿長石磊磊，
4 澗闊草濛濛。 苔滑非關雨， 松鳴不假風。 誰能超世累，
8 共坐白雲中。
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Hanshan’s Poems 39
HS 27
Eaves of rush, a rustic’s dwelling;
Before my gate, carts and horses are few.
The wood is secluded—it harbors birds throughout;
4 The valley stream is broad—has always kept sh. Hand in hand with my son I pick mountain fruit; Together with my wife I hoe the marshy eld. What is there within my house?
8 Just a bed frame piled with books.
HS 28
I climb up the Cold Mountain road,
The Cold Mountain road that never ends. Ravines are long and the rocks pile up;
4 The streambeds are broad, and the grass grows thick. The moss is slick—but not from the rain;
The pines moan—but they’re not relying on wind. Who is able to transcend the bonds of this world
8 And sit together with me amid the white clouds?
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40
寒山詩
HS 29
六極常嬰困，
九維徒自論。
有才遺草澤，
4 無藝閉蓬門。 日上巖猶暗， 煙消谷裏昏。 其中長者子，
8 箇箇總無裩。 HS 30
白雲高嵯峨，
淥水蕩潭波。
此處聞漁父，
4 時時鼓棹歌。 聲聲不可聽， 令我愁思多。 誰謂雀無角，
8 其如穿屋何。
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Hanshan’s Poems 41
HS 29
Always we encounter the Six Extremities;1 Vain to debate about the Nine Worries. 2 Men of parts are cast to the weedy marsh,
4 And even those without talent shut their rustic gates. The sun rises here, yet the cli s are still dark;
Mist fades way, though the valley is gloomy.
Here the sons of good families3
8 Must each of them go without trousers. 4
HS 30
White clouds lofty, toppling on high; Clear water driven into ripples in the pool. Here is where I hear the sherman
4 Who sings now and then as he plies his oars. Each note I cannot bear to hear,
For it causes me so many gloomy thoughts! Who says the sparrow has no beak?
8 Then how could it break into my house? 5
1 “Six extremities”: These are described the Hongfan 洪範 chapter of the Shangshu: unnatural death, illness, worry, poverty, physical deformity, and weakness.
2 “Nine worries” has not been satisfactorily explained. The surviving fragment of a text by Cai Yong 蔡邕 suggests that it was an enumeration of the su erings of poverty. Some commentaries take the phrase to mean “the nine networks,” and argue that it is another term for jiuzhou 九州, i. e. , the Nine Provinces of the empire. In that case, the line would refer to the futility of participating in politics and governance.
3 A Buddhist locution frequently found in sutra translations to indicate the virtuous young sons of householders. The poem situates the term within the rhetoric of Confucian talent-selection.
4 A mark of extreme poverty.
5 The last two lines adapt Shijing 17, “Dew on the Path” (行露). Here, the poet seems
to interpret it as an image expressing emotional intensity. Alternately, the two lines could be the song that the sherman is singing, expressing his own grief.
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42
寒山詩
HS 31
杳杳寒山道，
落落冷澗濱。
啾啾常有鳥，
4 寂寂更無人。 磧磧風吹面， 紛紛雪積身。 朝朝不見日，
8 歲歲不知春。 HS 32
少年何所愁，
愁見鬢毛白。
白更何所愁，
4 愁見日逼迫。 移向東岱居， 配守北邙宅。 何忍出此言，
8 此言傷老客。
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Hanshan’s Poems 43
HS 31
So remote, the road to Cold Mountain; So lonely, the banks of the chill stream. So raucous—birds are always here;
4 So desolate—no people at all.
So rushing—the wind strikes my face;
So profuse—the snow piles up on my body. Dawn upon dawn, I don’t see the sun;
8 Year upon year, I know nothing of spring.
HS 32
What is it that grieves the youth?
He grieves to see his temple hair turn white. But what is there to grieve in this white?
4 He grieves that his days are hastening on,
Until he is moved to a dwelling at Eastern Dai,1 Or keeps his house at North Mang. 2
How can I bear to utter these words?
8 These words that grieve an old man.
1 Another name for Mt. Tai in Shandong; one of the ve sacred mountains, it was believed to be the site of the court of the underworld.
2 The site of burial grounds for the wealthy north of Luoyang.
The trodden plants form three paths here,1
4 While the clouds I see are neighbors in four directions. There are birds to supply notes to accompany my song, But no one here to address my Dharma questions. Today the Shala tree
8 Makes several years a single spring. 2
1 A poetic cliché for a country recluse’s dwelling—there are no regular roads there, but visitors have formed three paths to his door with their passing.
2 Commentators do not agree on the identity of the tree mentioned here, suopo 娑婆. This is usually the sinicization of the Sanskrit word sahā, a term for our world of su ering (samsara). Xiang Chu suggests that it is an error for suoluo 娑羅, or Shala tree (shorea robusta), the tree under which the Buddha’s mother gave birth, and also used as a symbol of impermanence. However, the suggestion that it is extremely long-lived suggests a passage in Chapter One of the Zhuangzi that describes the chun 椿 tree, which takes eight thousand years as a single season of its life. Regardless, the line seems to suggest the readjustment of the recluse’s life to a more cosmic frame of time.
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16
寒山詩
HS 5
琴書須自隨，
祿位用何為。
投輦從賢婦，
4 巾車有孝兒。 風吹曝麥地， 水溢沃魚池。 常念鷦鷯鳥，
8 安身在一枝。 HS 6
弟兄同五郡，
父子本三州。
欲驗飛鳧集，
4 須旌白兔遊。 靈瓜夢裏受， 神橘座中收。 鄉國何迢遞，
8 同魚寄水流。
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Hanshan’s Poems 17
HS 5
I really should take up calligraphy and zither;
For what use is salary or position?
Heeding wise wife’s advice, I abandon my carriage,
4 And let my lial son drive my cart.
The breeze blows across my threshing oor, And water lls the pool where I raise sh.
I always am thinking of the wren—
8 Who is content to rest on a single branch. 1
HS 6
Like those “brothers,” all from ve commanderies, Or the “father and sons” from three prefectures,
I want to prove my piety with a gathering of ducks,
4 Must mark it with white hares at play.
A magic melon was received in a dream,
A sacred orange was collected from a banquet. How far away is my homeland!
8 I drift along the current with the sh. 2
1 A reference to Chapter One of the Zhuangzi, in which the modest wren is contrasted with greater and more ambitious creatures.
2 This is the most ba ing poem in the Hanshan collection, largely because it consists of a number of allusions strung together. The general import is a paean to lial piety, and I have translated a bit more freely than usual in order to bring the threads together. The narrative voice laments his inability to return home where he can look after his parents. Line 1 refers to a story about ve unrelated men from ve di erent places who swore brotherhood and who adopted a beggar woman as their mother. Later, they discovered that she was the mother of the local magistrate, from whom she had been separated when he was still a child. Line 2 similarly refers to three unrelated men who swore to form a family. The third was declared the father; when he made unreasonable demands of them, asking them to build their house in the middle of the river, their lial piety for their “father” resulted in land emerging mysteriously from the water. Lines three and four probably allude to a number of stories relating how birds and rabbits gathered at the mourning huts of lial sons. Line ve refers to Jiao Hua 焦華, a lial son who received a magic melon in a dream that subsequently healed his father’s illness. Xiang Chu suggests that line six combines two allusions: the story of Wang Lingzhi 王靈之, a lial mourner whose garden produced a magic orange that healed his own illness; and Lu Ji 陸績, who,
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18
寒山詩
HS 7
一為書劍客，
二遇聖明君。
東守文不賞，
4 西征武不勳。 學文兼學武， 學武兼學文。 今日既老矣，
8 餘何不足云。 HS 8
莊子說送終，
天地為棺槨。
吾歸此有時，
4 唯須一番箔。 死將餧青蠅， 吊不勞白鶴。 餓著首陽山，
8 生廉死亦樂。
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Hanshan’s Poems 19
HS 7
Once I was a student of book and sword,
And twice I encountered sagely lords.
But though I held the east, civil merit went unrewarded,
4 And though I fought in the west, martial deeds were not honored. I studied civil matters along with the martial ones,
Studied martial matters along with the civil ones.
And today I’ve already grown old;
8 Of what is left, all is unworthy of mention.
HS 8
Zhuangzi says about bidding farewell to life: “Make Heaven and Earth your co n. ” When it’s time for me to “go home,”
4 I’ll only need a bamboo mat.
When I’m dead, I’ll feed the green ies;
No need to bother the white cranes to mourn me. If I happen to starve on Shouyang Mountain,
8 If I’ve lived in virtue, I’ll be happy to die. 1
as a child, took some oranges from a banquet held by the warlord Yuan Shu 袁術
to give to his mother.
1 A reference to the two recluses, Boyi 伯夷 and Shuqi 叔齊, who starved to death on
Shouyang Mountain rather than change their allegiances from the Shang dynasty to the Zhou. They became model (if controversial) images of Confucian loyalty.
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20
寒山詩
HS 9
人問寒山道，
寒山路不通。
夏天冰未釋，
4 日出霧朦朧。 似我何由屆， 與君心不同。 君心若似我，
8 還得到其中。 HS 10
天生百尺樹，
翦作長條木。
可惜棟梁材，
4 拋之在幽谷。 年多心尚勁， 日久皮漸禿。 識者取將來，
8 猶堪柱馬屋。
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Hanshan’s Poems 21
HS 9
People ask the way to Cold Mountain;
No road passes through to Cold Mountain. In the summer the ice never melts;
4 The sun comes out, but the mists preserve their haze. How did someone like me get there?
Because my mind is not the same as yours.
If your mind were like mine,
8 You’d be able to get to the middle of it.
HS 10
Heaven gave rise to a hundred-foot tree
That was cut into long boards.
What a shame! Timber for main-beam and rafter
4 Has been dumped in some remote valley. Though many years pass, its mind is still strong; Its bark peels away as the days go by.
Yet one who knows its value may carry it away,
8 For it still might be used to prop up a stable.
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22
寒山詩
HS 11
驅馬度荒城，
荒城動客情。
高低舊雉堞，
4 大小古墳塋。 自振孤蓬影， 長凝拱木聲。 所嗟皆俗骨，
8 仙史更無名。 HS 12
鸚鵡宅西國，
虞羅捕得歸。
美人朝夕弄，
4 出入在庭幃。 賜以金籠貯， 扃哉損羽衣。 不如鴻與鶴，
8 颻颺入雲飛。
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Hanshan’s Poems 23
HS 11
I drove my horse past the ruined city—
A ruined city that moves this wanderer’s heart. High and low, the old crenelated parapets;
4 Large and small, the ancient tomb mounds. Bestirred, the shadow of this lonely tumbleweed,1 Amid the drawn-out moans of the mighty trees. Regrettable, all these commonplace bones,
8 That will never be recorded in the Transcendents’ history. 2
HS 12
A parrot dwelt in the Western lands,
But came here when snared in a huntsman’s net. Now lovely women play with it day and night,
4 And it ies in and out of the courtyard curtains. They’ve presented it with a golden cage; Imprisoned! It sheds its feathers.
It can’t come up to the swans and cranes
8 Who ap their wings and go soaring into the clouds.
1 The solitary tumbleweed was a standard image for the isolated or exiled poet.
2 That is, the dead have failed to study Daoism, attain immortality, and become
Transcendents (xian).
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24
寒山詩
HS 13
玉堂挂珠簾，
中有嬋娟子。
其貌勝神仙，
4 容華若桃李。 東家春霧合， 西舍秋風起。 更過三十年，
8 還成苷蔗滓。 HS 14
城中蛾眉女，
珠珮珂珊珊。
鸚鵡花前弄，
4 琵琶月下彈。 長歌三月響， 短舞萬人看。 未必長如此，
8 芙蓉不耐寒。
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Hanshan’s Poems 25
HS 13
Beaded curtains hang in a jade hall;
Within, a lovely maiden dwells.
Her features surpass goddess and Transcendent;
4 Her glories are like those of peach and pear. In the eastern house the spring mists gather; In the western lodge the autumn winds rise. When thirty years go by again,
8 She’ll be turned into pressed sugar cane. 1
HS 14
A lovely-browed maid of the town;
Her beaded girdle gleams and jangles. She toys with a parrot before the owers,
4 And plays her pipa under the moon.
Her sustained song echoes for three months; Her brief dance seen by ten thousand.
But it won’t be like this forever:
8 The lotus can’t endure the cold.
1 Cane stalks that have had all their juice pressed out, leaving them dry and wrinkled.
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26
寒山詩
HS 15
父母續經多，
田園不羨他。
婦搖機軋軋，
4 兒弄口㗻㗻。 拍手摧花舞， 搘頤聽鳥歌。 誰當來歎賀，
8 樵客屢經過。 HS 16
家住綠巖下，
庭蕪更不芟。
新藤垂繚繞，
4 古石豎巉嵓。 山果獼猴摘， 池魚白鷺㘅。 仙書一兩卷，
8 樹下讀喃喃。
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Hanshan’s Poems 27
HS 15
I carry on much of the legacy of my parents;1 I don’t envy others’ elds and gardens.
My wife works her loom—chak chak!
4 My baby tries to speak—gak gak.
I clap my hands, urging the owers to dance; I rest chin in hand, and listen to birdsong. Who comes to admire and congratulate me?
8 A woodsman stops by now and then.
HS 16
My house resides beneath the green cli s;
The weeds in my yard have never been mowed. Fresh vines hang down, wrapping around;
4 Old stones thrust up, jagged and sharp.
Monkeys pick the mountain fruits;
White herons pluck up the sh from the pond.
A book of the Transcendents—one or two chapters
8 I mutter to myself under the trees.
1 This line is somewhat open to interpretation. 續經 here may mean “to carry on an occupation. ” Some would change 續 to 讀 (“to read”) and interpret the line as “I am faithful in reading my parents’ scriptures. ” I think this less likely.
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28
寒山詩
HS 17
四時無止息，
年去又年來。
萬物有代謝，
4 九天無朽摧。 東明又西暗， 花落復花開。 唯有黃泉客，
8 冥冥去不迴。 HS 18
歲去換愁年，
春來物色鮮。
山花笑淥水，
4 巖岫舞青煙。 蜂蝶自云樂， 禽魚更可憐。 朋遊情未已，
8 徹曉不能眠。
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Hanshan’s Poems 29
HS 17
No stopping the four seasons;
Years depart and years arrive.
The ten thousand things will change and fade;
4 The nine Heavens neither decay nor crumble. The east will brighten and the west will darken; Flowers will fall, then bloom again.
Only the traveler to the Yellow Springs,1
8 Once departed in darkness, will not return.
HS 18
The year departs, traded for a new year of grief, Though spring now comes and everything looks new. Mountain owers laugh at the clear waters;
4 Cli s and peaks dance in the blue mist. Butter ies and bees speak of their own joy; Birds and sh are even more charming. But old friendship’s feeling never ends,
8 And I cannot sleep the whole night.
1 Yellow Springs is the traditional term for the underworld.
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30
寒山詩
HS 19
手筆大縱橫，
身材極瓌瑋。
生為有限身，
4 死作無名鬼。 自古如此多， 君今爭柰何。 可來白雲裏，
8 教爾紫芝歌。 HS 20
欲得安身處，
寒山可長保。
微風吹幽松，
4 近聽聲逾好。 下有斑白人， 喃喃讀黃老。 十年歸不得，
8 忘却來時道。
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Hanshan’s Poems 31
HS 19
Your calligraphy may be highly uent, Your stature utterly impressive.
In life a bounded body,
4 In death you become a nameless ghost.
It’s been often like this since ancient times, What use for you to struggle now?
Come up here, among the white clouds,
8 And I’ll teach you the Purple Fungus Song. 1
HS 20
If you want to nd a resting place, Cold Mountain will keep you long.
A gentle breeze blows the hidden pines:
4 The closer you come, the better it sounds. Below them sits a white-haired man Who’s mumbling out Daoist texts.
He’s not gone home for ten years now,
8 For he’s forgotten how he came.
1 A song supposedly sung by the “Four Whiteheads of Mount Shang” 商山四 皓, four recluses who ed civilization when the cruel rst emperor of the Qin established his authority. Originally the song suggested that the four recluses could live o of mushrooms they gathered in the mountains; however, later the text became associated with the use of mountain fungi in the concoction of elixirs of immortality.
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32
寒山詩
HS 21
俊傑馬上郎，
揮鞭指柳楊。
謂言無死日，
4 終不作梯航。 四運花自好， 一朝成萎黃。 醍醐與石蜜，
8 至死不能嘗。 HS 22
有一餐霞子，
其居諱俗遊。
論時實蕭爽，
4 在夏亦如秋。 幽澗常瀝瀝， 高松風颼颼。 其中半日坐，
8 忘却百年愁。
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Hanshan’s Poems 33
HS 21
Splendid and handsome, that lad on his horse; He waves his whip and points to the willows. 1 He claims that he will not die in the end,
4 And never looks for ways of escaping this world. 2 Flowers bloom ne throughout the seasons,
But one day they will all wither.
Clari ed butter and rock honey—3
8 These things he cannot taste ere he dies.
HS 22
There’s a Master who dines on clouds;
His dwelling disdains visits from the vulgar. Come to mention it, it’s really fresh and cool;
4 Like autumn in the midst of summer. Secluded creeks ow trickling on, Winds howl in the lofty pines.
I’ll sit half a day in the midst of this,
8 And forget the grief of a lifetime.
1 Willow trees were often planted around pleasure quarters in traditional Chinese cities; here, it suggests that the youth is living a life of pleasure.
2 Literally, “he will never use ladder or boat”—probably images here for vehicles that will convey him beyond the world of su ering.
3 Delicacies mentioned in the sutras to indicate the delights of enlightenment.
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34
寒山詩
HS 23
妾在邯鄲住，
歌聲亦抑揚。
賴我安居處，
4 此曲舊來長。 既醉莫言歸， 留連日未央。 兒家寢宿處，
8 繡被滿銀床。 HS 24
快搒三翼舟，
善乘千里馬。
莫能造我家，
4 謂言最幽野。 巖岫深嶂中， 雲雷竟日下。 自非孔丘公，
8 無能相救者。
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Hanshan’s Poems 35
HS 23
Your handmaid lives in Handan city, And the notes of my song rise and fall. Tarry in this place of leisure!
4 This tune has always lasted long.
And when you’re drunk, don’t speak of going home— The day lingers—it’s still not done.
My house is a place where you can rest;
8 Where embroidered coverlets cover the silvered beds.
HS 24
Whether you’re swift in rowing one of the three winged boats,1 Or skilled in riding a thousand-league horse,
You won’t be able to reach my home—
4 That is to say, it’s the most remote.
In my cli -side caves, in the deepest peaks, Clouds and thunder descend all day.
I am not like Master Confucius;
8 I have no skill to save you.
1 A winged boat was a type of swift battle craft. They were built in three di erent sizes.
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36
寒山詩
HS 25
智者君拋我，
愚者我拋君。
非愚亦非智，
4 從此斷相聞。 入夜歌明月， 侵晨舞白雲。 焉能拱口手，
8 端坐鬢紛紛。 HS 26
有鳥五色彣，
棲桐食竹實。
徐動合禮儀，
4 和鳴中音律。 昨來何以至， 為吾暫時出。 儻聞絃歌聲，
8 作舞欣今日。
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Hanshan’s Poems 37
HS 25
Wise ones, you’ve cast me o ; Foolish ones, I cast you o . I’m not foolish, nor am I wise;
4 So from now on, I’ll have no contact with you. When night comes, I sing of the bright moon; When dawn arrives, I dance for white clouds. How can I keep mouth and hands in order,
8 And sit in meditation, my hair in a tangle? 1
HS 26
There is a bird with multi-colored plumage, Who nests in paulownias and eats bamboo seeds. Its leisured movements are t for ceremony,
4 And its harmonious singing matches the pitch pipes. Why did it come yesterday?
It has showed itself to us for a time.
If it happens to hear the sounds of string and voice,
8 It will dance, delighting in today. 2
1 The speaker is unwilling to become a monk and undergo rigorous training that will suppress his natural joy. He will not even shave his head.
2 This riddle-like poem describes the feng 鳳 (often translated as a phoenix). Chinese lore notes that it roosts only in the paulownia tree, eats only bamboo seeds, and will show itself at the court of a virtuous ruler. One account has it descending and dancing at the court of a virtuous Zhou dynasty ruler.
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38
寒山詩
HS 27
茅棟野人居，
門前車馬踈。
林幽偏聚鳥，
4 谿闊本藏魚。 山果攜兒摘， 皋田共婦鋤。 家中何所有，
8 唯有一牀書。 HS 28
登陟寒山道，
寒山路不窮。
谿長石磊磊，
4 澗闊草濛濛。 苔滑非關雨， 松鳴不假風。 誰能超世累，
8 共坐白雲中。
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Hanshan’s Poems 39
HS 27
Eaves of rush, a rustic’s dwelling;
Before my gate, carts and horses are few.
The wood is secluded—it harbors birds throughout;
4 The valley stream is broad—has always kept sh. Hand in hand with my son I pick mountain fruit; Together with my wife I hoe the marshy eld. What is there within my house?
8 Just a bed frame piled with books.
HS 28
I climb up the Cold Mountain road,
The Cold Mountain road that never ends. Ravines are long and the rocks pile up;
4 The streambeds are broad, and the grass grows thick. The moss is slick—but not from the rain;
The pines moan—but they’re not relying on wind. Who is able to transcend the bonds of this world
8 And sit together with me amid the white clouds?
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40
寒山詩
HS 29
六極常嬰困，
九維徒自論。
有才遺草澤，
4 無藝閉蓬門。 日上巖猶暗， 煙消谷裏昏。 其中長者子，
8 箇箇總無裩。 HS 30
白雲高嵯峨，
淥水蕩潭波。
此處聞漁父，
4 時時鼓棹歌。 聲聲不可聽， 令我愁思多。 誰謂雀無角，
8 其如穿屋何。
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Hanshan’s Poems 41
HS 29
Always we encounter the Six Extremities;1 Vain to debate about the Nine Worries. 2 Men of parts are cast to the weedy marsh,
4 And even those without talent shut their rustic gates. The sun rises here, yet the cli s are still dark;
Mist fades way, though the valley is gloomy.
Here the sons of good families3
8 Must each of them go without trousers. 4
HS 30
White clouds lofty, toppling on high; Clear water driven into ripples in the pool. Here is where I hear the sherman
4 Who sings now and then as he plies his oars. Each note I cannot bear to hear,
For it causes me so many gloomy thoughts! Who says the sparrow has no beak?
8 Then how could it break into my house? 5
1 “Six extremities”: These are described the Hongfan 洪範 chapter of the Shangshu: unnatural death, illness, worry, poverty, physical deformity, and weakness.
2 “Nine worries” has not been satisfactorily explained. The surviving fragment of a text by Cai Yong 蔡邕 suggests that it was an enumeration of the su erings of poverty. Some commentaries take the phrase to mean “the nine networks,” and argue that it is another term for jiuzhou 九州, i. e. , the Nine Provinces of the empire. In that case, the line would refer to the futility of participating in politics and governance.
3 A Buddhist locution frequently found in sutra translations to indicate the virtuous young sons of householders. The poem situates the term within the rhetoric of Confucian talent-selection.
4 A mark of extreme poverty.
5 The last two lines adapt Shijing 17, “Dew on the Path” (行露). Here, the poet seems
to interpret it as an image expressing emotional intensity. Alternately, the two lines could be the song that the sherman is singing, expressing his own grief.
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42
寒山詩
HS 31
杳杳寒山道，
落落冷澗濱。
啾啾常有鳥，
4 寂寂更無人。 磧磧風吹面， 紛紛雪積身。 朝朝不見日，
8 歲歲不知春。 HS 32
少年何所愁，
愁見鬢毛白。
白更何所愁，
4 愁見日逼迫。 移向東岱居， 配守北邙宅。 何忍出此言，
8 此言傷老客。
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Hanshan’s Poems 43
HS 31
So remote, the road to Cold Mountain; So lonely, the banks of the chill stream. So raucous—birds are always here;
4 So desolate—no people at all.
So rushing—the wind strikes my face;
So profuse—the snow piles up on my body. Dawn upon dawn, I don’t see the sun;
8 Year upon year, I know nothing of spring.
HS 32
What is it that grieves the youth?
He grieves to see his temple hair turn white. But what is there to grieve in this white?
4 He grieves that his days are hastening on,
Until he is moved to a dwelling at Eastern Dai,1 Or keeps his house at North Mang. 2
How can I bear to utter these words?
8 These words that grieve an old man.
1 Another name for Mt. Tai in Shandong; one of the ve sacred mountains, it was believed to be the site of the court of the underworld.
2 The site of burial grounds for the wealthy north of Luoyang. Commonly used as a poetic substitution for “graveyard. ”
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44
寒山詩
HS 33
聞道愁難遣，
斯言謂不真。
昨朝曾趂却，
4 今日又纏身。 月盡愁難盡， 年新愁更新。 誰知席帽下，
8 元是昔愁人。 HS 34
兩龜乘犢車，
驀出路頭戲。
一蠱從傍來，
4 苦死欲求寄。 不載爽人情， 始載被沈累。 彈指不可論，
8 行恩却遭刺。
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Hanshan’s Poems 45
HS 33
I’ve heard it said that grief can’t be dispelled. And I always thought these words untrue; But yesterday morn I drove it away,
4 And today it once again enveloped me.
A month may end, but the grief can’t end;
The year renews, and the grief is new too.
Who would have thought that under this broad felt hat
8 Is a man who has grieved so long? 1
HS 34
Two turtles ride in a calf-drawn cart,
Driving out to take their pleasure on the road. A gu-beast suddenly appears at their side,2
4 And desperately wants them to give him a ride.
If they don’t take him, they are inhumane;
But once they take him, they’ll be unjustly blamed. Snap your ngers—not worth discussing! 3
8 Practice kindness and you’ll be attacked.
1 This type of hat was frequently worn by men who wished to keep their identity secret. It is mentioned a number of times in Tang sources as worn by those who have failed the examinations (thus keeping their faces covered from shame).
2 A gu is a mythical creature created by placing poisonous animals together until they devour each other. The last one left alive is a gu, particularly poisonous and deadly. It was supposedly used in assassinations.
3 “Snapping the ngers” tends to express strong emotion in Buddhist texts— amazement, admiration, or sorrow. It appears again in HS 226.
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46
寒山詩
HS 35
三月蠶猶小，
女人來采花。
隈牆弄蝴蝶，
4 臨水擲蝦䗫。 羅袖盛梅子， 金鎞挑筍芽。 鬬論多物色，
8 此地勝余家。 HS 36
東家一老婆，
富來三五年。
昔日貧於我，
4 今笑我無錢。 渠笑我在後， 我笑渠在前。 相笑儻不止，
8 東邊復西邊。
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Hanshan’s Poems 47
HS 35
In the Third Month, when silkworms are still small, Women come out to pick the owers.
Leaning against walls, they play with butter ies;
4 At the water’s edge they toss things at the frogs.
They carry plums in their gauze sleeves,
And dig up bamboo shoots with their golden hairpins. They compete in collecting the most pretty things;1
8 “This spot is better than home!
寒山詩
HS 1
凡讀我詩者，
心中須護淨。
慳貪繼日廉，
4 諂曲登時正。 驅遣除惡業， 歸依受真性。 今日得佛身，
8 急急如律令。 HS 2
重巖我卜居，
鳥道絕人迹。
庭際何所有，
4 白雲抱幽石。 住茲凡幾年， 屢見春冬易。 寄語鐘鼎家，
8 虛名定無益。
DOI 10. 1515/9781501501913-006,
This work is licensed under the Creative Commons Attribution-NonCommercial-NoDerivs 3. 0 License.
© 2017 Paul Rouzer, published by De Gruyter.
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Hanshan’s Poems 13
HS 1
All of you who read my poems:
You must guard the purity in your minds. Daily purify your stinginess and greed;
4 Forthwith put right your attering and slyness. You’ll banish all your evil karma,
Take Refuge, receiving your true nature. 1 Today you’ll obtain the Buddha’s body—
8 Be quick, as if this were a command!
HS 2
Mid layered cli s I chose my home,
A path for birds—cut o from human tracks. What is there at the edge of my garden?
4 White clouds embracing the hidden stones.
I have lived here several years together,
And have often seen the seasons change.
I send word to households with their bells and tripods:2
8 No bene t indeed in your empty reputation.
1 Guiyi 歸依 (“Take Refuge”) is the standard term for accepting the Buddhist teachings.
2 Wealthy families.
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14
寒山詩
HS 3
可笑寒山道，
而無車馬蹤。
聯谿難記曲，
4 疊嶂不知重。 泣露千般草， 吟風一樣松。 此時迷徑處，
8 形問影何從。 HS 4
吾家好隱淪，
居處絕囂塵。
踐草成三徑，
4 瞻雲作四鄰。 助歌聲有鳥， 問法語無人。 今日娑婆樹，
8 幾年為一春。
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Hanshan’s Poems 15
HS 3
Delightful is the road to Cold Mountain—
And yet there is no trace of cart or horse. Impossible to keep track of this network of ravines,
4 Or to know how many layers of doubled cli s. Weeping dew—a thousand kinds of plant; Moaning in the wind—a solid stretch of pines. This is when you lose your path,
8 And your form asks your shadow where to go.
HS 4
My house is well hidden away,
A place to live cut o from clamor and dust. The trodden plants form three paths here,1
4 While the clouds I see are neighbors in four directions. There are birds to supply notes to accompany my song, But no one here to address my Dharma questions. Today the Shala tree
8 Makes several years a single spring. 2
1 A poetic cliché for a country recluse’s dwelling—there are no regular roads there, but visitors have formed three paths to his door with their passing.
2 Commentators do not agree on the identity of the tree mentioned here, suopo 娑婆. This is usually the sinicization of the Sanskrit word sahā, a term for our world of su ering (samsara). Xiang Chu suggests that it is an error for suoluo 娑羅, or Shala tree (shorea robusta), the tree under which the Buddha’s mother gave birth, and also used as a symbol of impermanence. However, the suggestion that it is extremely long-lived suggests a passage in Chapter One of the Zhuangzi that describes the chun 椿 tree, which takes eight thousand years as a single season of its life. Regardless, the line seems to suggest the readjustment of the recluse’s life to a more cosmic frame of time.
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16
寒山詩
HS 5
琴書須自隨，
祿位用何為。
投輦從賢婦，
4 巾車有孝兒。 風吹曝麥地， 水溢沃魚池。 常念鷦鷯鳥，
8 安身在一枝。 HS 6
弟兄同五郡，
父子本三州。
欲驗飛鳧集，
4 須旌白兔遊。 靈瓜夢裏受， 神橘座中收。 鄉國何迢遞，
8 同魚寄水流。
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Hanshan’s Poems 17
HS 5
I really should take up calligraphy and zither;
For what use is salary or position?
Heeding wise wife’s advice, I abandon my carriage,
4 And let my lial son drive my cart.
The breeze blows across my threshing oor, And water lls the pool where I raise sh.
I always am thinking of the wren—
8 Who is content to rest on a single branch. 1
HS 6
Like those “brothers,” all from ve commanderies, Or the “father and sons” from three prefectures,
I want to prove my piety with a gathering of ducks,
4 Must mark it with white hares at play.
A magic melon was received in a dream,
A sacred orange was collected from a banquet. How far away is my homeland!
8 I drift along the current with the sh. 2
1 A reference to Chapter One of the Zhuangzi, in which the modest wren is contrasted with greater and more ambitious creatures.
2 This is the most ba ing poem in the Hanshan collection, largely because it consists of a number of allusions strung together. The general import is a paean to lial piety, and I have translated a bit more freely than usual in order to bring the threads together. The narrative voice laments his inability to return home where he can look after his parents. Line 1 refers to a story about ve unrelated men from ve di erent places who swore brotherhood and who adopted a beggar woman as their mother. Later, they discovered that she was the mother of the local magistrate, from whom she had been separated when he was still a child. Line 2 similarly refers to three unrelated men who swore to form a family. The third was declared the father; when he made unreasonable demands of them, asking them to build their house in the middle of the river, their lial piety for their “father” resulted in land emerging mysteriously from the water. Lines three and four probably allude to a number of stories relating how birds and rabbits gathered at the mourning huts of lial sons. Line ve refers to Jiao Hua 焦華, a lial son who received a magic melon in a dream that subsequently healed his father’s illness. Xiang Chu suggests that line six combines two allusions: the story of Wang Lingzhi 王靈之, a lial mourner whose garden produced a magic orange that healed his own illness; and Lu Ji 陸績, who,
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18
寒山詩
HS 7
一為書劍客，
二遇聖明君。
東守文不賞，
4 西征武不勳。 學文兼學武， 學武兼學文。 今日既老矣，
8 餘何不足云。 HS 8
莊子說送終，
天地為棺槨。
吾歸此有時，
4 唯須一番箔。 死將餧青蠅， 吊不勞白鶴。 餓著首陽山，
8 生廉死亦樂。
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Hanshan’s Poems 19
HS 7
Once I was a student of book and sword,
And twice I encountered sagely lords.
But though I held the east, civil merit went unrewarded,
4 And though I fought in the west, martial deeds were not honored. I studied civil matters along with the martial ones,
Studied martial matters along with the civil ones.
And today I’ve already grown old;
8 Of what is left, all is unworthy of mention.
HS 8
Zhuangzi says about bidding farewell to life: “Make Heaven and Earth your co n. ” When it’s time for me to “go home,”
4 I’ll only need a bamboo mat.
When I’m dead, I’ll feed the green ies;
No need to bother the white cranes to mourn me. If I happen to starve on Shouyang Mountain,
8 If I’ve lived in virtue, I’ll be happy to die. 1
as a child, took some oranges from a banquet held by the warlord Yuan Shu 袁術
to give to his mother.
1 A reference to the two recluses, Boyi 伯夷 and Shuqi 叔齊, who starved to death on
Shouyang Mountain rather than change their allegiances from the Shang dynasty to the Zhou. They became model (if controversial) images of Confucian loyalty.
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20
寒山詩
HS 9
人問寒山道，
寒山路不通。
夏天冰未釋，
4 日出霧朦朧。 似我何由屆， 與君心不同。 君心若似我，
8 還得到其中。 HS 10
天生百尺樹，
翦作長條木。
可惜棟梁材，
4 拋之在幽谷。 年多心尚勁， 日久皮漸禿。 識者取將來，
8 猶堪柱馬屋。
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Hanshan’s Poems 21
HS 9
People ask the way to Cold Mountain;
No road passes through to Cold Mountain. In the summer the ice never melts;
4 The sun comes out, but the mists preserve their haze. How did someone like me get there?
Because my mind is not the same as yours.
If your mind were like mine,
8 You’d be able to get to the middle of it.
HS 10
Heaven gave rise to a hundred-foot tree
That was cut into long boards.
What a shame! Timber for main-beam and rafter
4 Has been dumped in some remote valley. Though many years pass, its mind is still strong; Its bark peels away as the days go by.
Yet one who knows its value may carry it away,
8 For it still might be used to prop up a stable.
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22
寒山詩
HS 11
驅馬度荒城，
荒城動客情。
高低舊雉堞，
4 大小古墳塋。 自振孤蓬影， 長凝拱木聲。 所嗟皆俗骨，
8 仙史更無名。 HS 12
鸚鵡宅西國，
虞羅捕得歸。
美人朝夕弄，
4 出入在庭幃。 賜以金籠貯， 扃哉損羽衣。 不如鴻與鶴，
8 颻颺入雲飛。
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Hanshan’s Poems 23
HS 11
I drove my horse past the ruined city—
A ruined city that moves this wanderer’s heart. High and low, the old crenelated parapets;
4 Large and small, the ancient tomb mounds. Bestirred, the shadow of this lonely tumbleweed,1 Amid the drawn-out moans of the mighty trees. Regrettable, all these commonplace bones,
8 That will never be recorded in the Transcendents’ history. 2
HS 12
A parrot dwelt in the Western lands,
But came here when snared in a huntsman’s net. Now lovely women play with it day and night,
4 And it ies in and out of the courtyard curtains. They’ve presented it with a golden cage; Imprisoned! It sheds its feathers.
It can’t come up to the swans and cranes
8 Who ap their wings and go soaring into the clouds.
1 The solitary tumbleweed was a standard image for the isolated or exiled poet.
2 That is, the dead have failed to study Daoism, attain immortality, and become
Transcendents (xian).
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24
寒山詩
HS 13
玉堂挂珠簾，
中有嬋娟子。
其貌勝神仙，
4 容華若桃李。 東家春霧合， 西舍秋風起。 更過三十年，
8 還成苷蔗滓。 HS 14
城中蛾眉女，
珠珮珂珊珊。
鸚鵡花前弄，
4 琵琶月下彈。 長歌三月響， 短舞萬人看。 未必長如此，
8 芙蓉不耐寒。
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Hanshan’s Poems 25
HS 13
Beaded curtains hang in a jade hall;
Within, a lovely maiden dwells.
Her features surpass goddess and Transcendent;
4 Her glories are like those of peach and pear. In the eastern house the spring mists gather; In the western lodge the autumn winds rise. When thirty years go by again,
8 She’ll be turned into pressed sugar cane. 1
HS 14
A lovely-browed maid of the town;
Her beaded girdle gleams and jangles. She toys with a parrot before the owers,
4 And plays her pipa under the moon.
Her sustained song echoes for three months; Her brief dance seen by ten thousand.
But it won’t be like this forever:
8 The lotus can’t endure the cold.
1 Cane stalks that have had all their juice pressed out, leaving them dry and wrinkled.
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26
寒山詩
HS 15
父母續經多，
田園不羨他。
婦搖機軋軋，
4 兒弄口㗻㗻。 拍手摧花舞， 搘頤聽鳥歌。 誰當來歎賀，
8 樵客屢經過。 HS 16
家住綠巖下，
庭蕪更不芟。
新藤垂繚繞，
4 古石豎巉嵓。 山果獼猴摘， 池魚白鷺㘅。 仙書一兩卷，
8 樹下讀喃喃。
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Hanshan’s Poems 27
HS 15
I carry on much of the legacy of my parents;1 I don’t envy others’ elds and gardens.
My wife works her loom—chak chak!
4 My baby tries to speak—gak gak.
I clap my hands, urging the owers to dance; I rest chin in hand, and listen to birdsong. Who comes to admire and congratulate me?
8 A woodsman stops by now and then.
HS 16
My house resides beneath the green cli s;
The weeds in my yard have never been mowed. Fresh vines hang down, wrapping around;
4 Old stones thrust up, jagged and sharp.
Monkeys pick the mountain fruits;
White herons pluck up the sh from the pond.
A book of the Transcendents—one or two chapters
8 I mutter to myself under the trees.
1 This line is somewhat open to interpretation. 續經 here may mean “to carry on an occupation. ” Some would change 續 to 讀 (“to read”) and interpret the line as “I am faithful in reading my parents’ scriptures. ” I think this less likely.
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28
寒山詩
HS 17
四時無止息，
年去又年來。
萬物有代謝，
4 九天無朽摧。 東明又西暗， 花落復花開。 唯有黃泉客，
8 冥冥去不迴。 HS 18
歲去換愁年，
春來物色鮮。
山花笑淥水，
4 巖岫舞青煙。 蜂蝶自云樂， 禽魚更可憐。 朋遊情未已，
8 徹曉不能眠。
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Hanshan’s Poems 29
HS 17
No stopping the four seasons;
Years depart and years arrive.
The ten thousand things will change and fade;
4 The nine Heavens neither decay nor crumble. The east will brighten and the west will darken; Flowers will fall, then bloom again.
Only the traveler to the Yellow Springs,1
8 Once departed in darkness, will not return.
HS 18
The year departs, traded for a new year of grief, Though spring now comes and everything looks new. Mountain owers laugh at the clear waters;
4 Cli s and peaks dance in the blue mist. Butter ies and bees speak of their own joy; Birds and sh are even more charming. But old friendship’s feeling never ends,
8 And I cannot sleep the whole night.
1 Yellow Springs is the traditional term for the underworld.
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30
寒山詩
HS 19
手筆大縱橫，
身材極瓌瑋。
生為有限身，
4 死作無名鬼。 自古如此多， 君今爭柰何。 可來白雲裏，
8 教爾紫芝歌。 HS 20
欲得安身處，
寒山可長保。
微風吹幽松，
4 近聽聲逾好。 下有斑白人， 喃喃讀黃老。 十年歸不得，
8 忘却來時道。
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Hanshan’s Poems 31
HS 19
Your calligraphy may be highly uent, Your stature utterly impressive.
In life a bounded body,
4 In death you become a nameless ghost.
It’s been often like this since ancient times, What use for you to struggle now?
Come up here, among the white clouds,
8 And I’ll teach you the Purple Fungus Song. 1
HS 20
If you want to nd a resting place, Cold Mountain will keep you long.
A gentle breeze blows the hidden pines:
4 The closer you come, the better it sounds. Below them sits a white-haired man Who’s mumbling out Daoist texts.
He’s not gone home for ten years now,
8 For he’s forgotten how he came.
1 A song supposedly sung by the “Four Whiteheads of Mount Shang” 商山四 皓, four recluses who ed civilization when the cruel rst emperor of the Qin established his authority. Originally the song suggested that the four recluses could live o of mushrooms they gathered in the mountains; however, later the text became associated with the use of mountain fungi in the concoction of elixirs of immortality.
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32
寒山詩
HS 21
俊傑馬上郎，
揮鞭指柳楊。
謂言無死日，
4 終不作梯航。 四運花自好， 一朝成萎黃。 醍醐與石蜜，
8 至死不能嘗。 HS 22
有一餐霞子，
其居諱俗遊。
論時實蕭爽，
4 在夏亦如秋。 幽澗常瀝瀝， 高松風颼颼。 其中半日坐，
8 忘却百年愁。
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Hanshan’s Poems 33
HS 21
Splendid and handsome, that lad on his horse; He waves his whip and points to the willows. 1 He claims that he will not die in the end,
4 And never looks for ways of escaping this world. 2 Flowers bloom ne throughout the seasons,
But one day they will all wither.
Clari ed butter and rock honey—3
8 These things he cannot taste ere he dies.
HS 22
There’s a Master who dines on clouds;
His dwelling disdains visits from the vulgar. Come to mention it, it’s really fresh and cool;
4 Like autumn in the midst of summer. Secluded creeks ow trickling on, Winds howl in the lofty pines.
I’ll sit half a day in the midst of this,
8 And forget the grief of a lifetime.
1 Willow trees were often planted around pleasure quarters in traditional Chinese cities; here, it suggests that the youth is living a life of pleasure.
2 Literally, “he will never use ladder or boat”—probably images here for vehicles that will convey him beyond the world of su ering.
3 Delicacies mentioned in the sutras to indicate the delights of enlightenment.
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34
寒山詩
HS 23
妾在邯鄲住，
歌聲亦抑揚。
賴我安居處，
4 此曲舊來長。 既醉莫言歸， 留連日未央。 兒家寢宿處，
8 繡被滿銀床。 HS 24
快搒三翼舟，
善乘千里馬。
莫能造我家，
4 謂言最幽野。 巖岫深嶂中， 雲雷竟日下。 自非孔丘公，
8 無能相救者。
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Hanshan’s Poems 35
HS 23
Your handmaid lives in Handan city, And the notes of my song rise and fall. Tarry in this place of leisure!
4 This tune has always lasted long.
And when you’re drunk, don’t speak of going home— The day lingers—it’s still not done.
My house is a place where you can rest;
8 Where embroidered coverlets cover the silvered beds.
HS 24
Whether you’re swift in rowing one of the three winged boats,1 Or skilled in riding a thousand-league horse,
You won’t be able to reach my home—
4 That is to say, it’s the most remote.
In my cli -side caves, in the deepest peaks, Clouds and thunder descend all day.
I am not like Master Confucius;
8 I have no skill to save you.
1 A winged boat was a type of swift battle craft. They were built in three di erent sizes.
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36
寒山詩
HS 25
智者君拋我，
愚者我拋君。
非愚亦非智，
4 從此斷相聞。 入夜歌明月， 侵晨舞白雲。 焉能拱口手，
8 端坐鬢紛紛。 HS 26
有鳥五色彣，
棲桐食竹實。
徐動合禮儀，
4 和鳴中音律。 昨來何以至， 為吾暫時出。 儻聞絃歌聲，
8 作舞欣今日。
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Hanshan’s Poems 37
HS 25
Wise ones, you’ve cast me o ; Foolish ones, I cast you o . I’m not foolish, nor am I wise;
4 So from now on, I’ll have no contact with you. When night comes, I sing of the bright moon; When dawn arrives, I dance for white clouds. How can I keep mouth and hands in order,
8 And sit in meditation, my hair in a tangle? 1
HS 26
There is a bird with multi-colored plumage, Who nests in paulownias and eats bamboo seeds. Its leisured movements are t for ceremony,
4 And its harmonious singing matches the pitch pipes. Why did it come yesterday?
It has showed itself to us for a time.
If it happens to hear the sounds of string and voice,
8 It will dance, delighting in today. 2
1 The speaker is unwilling to become a monk and undergo rigorous training that will suppress his natural joy. He will not even shave his head.
2 This riddle-like poem describes the feng 鳳 (often translated as a phoenix). Chinese lore notes that it roosts only in the paulownia tree, eats only bamboo seeds, and will show itself at the court of a virtuous ruler. One account has it descending and dancing at the court of a virtuous Zhou dynasty ruler.
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38
寒山詩
HS 27
茅棟野人居，
門前車馬踈。
林幽偏聚鳥，
4 谿闊本藏魚。 山果攜兒摘， 皋田共婦鋤。 家中何所有，
8 唯有一牀書。 HS 28
登陟寒山道，
寒山路不窮。
谿長石磊磊，
4 澗闊草濛濛。 苔滑非關雨， 松鳴不假風。 誰能超世累，
8 共坐白雲中。
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Hanshan’s Poems 39
HS 27
Eaves of rush, a rustic’s dwelling;
Before my gate, carts and horses are few.
The wood is secluded—it harbors birds throughout;
4 The valley stream is broad—has always kept sh. Hand in hand with my son I pick mountain fruit; Together with my wife I hoe the marshy eld. What is there within my house?
8 Just a bed frame piled with books.
HS 28
I climb up the Cold Mountain road,
The Cold Mountain road that never ends. Ravines are long and the rocks pile up;
4 The streambeds are broad, and the grass grows thick. The moss is slick—but not from the rain;
The pines moan—but they’re not relying on wind. Who is able to transcend the bonds of this world
8 And sit together with me amid the white clouds?
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40
寒山詩
HS 29
六極常嬰困，
九維徒自論。
有才遺草澤，
4 無藝閉蓬門。 日上巖猶暗， 煙消谷裏昏。 其中長者子，
8 箇箇總無裩。 HS 30
白雲高嵯峨，
淥水蕩潭波。
此處聞漁父，
4 時時鼓棹歌。 聲聲不可聽， 令我愁思多。 誰謂雀無角，
8 其如穿屋何。
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Hanshan’s Poems 41
HS 29
Always we encounter the Six Extremities;1 Vain to debate about the Nine Worries. 2 Men of parts are cast to the weedy marsh,
4 And even those without talent shut their rustic gates. The sun rises here, yet the cli s are still dark;
Mist fades way, though the valley is gloomy.
Here the sons of good families3
8 Must each of them go without trousers. 4
HS 30
White clouds lofty, toppling on high; Clear water driven into ripples in the pool. Here is where I hear the sherman
4 Who sings now and then as he plies his oars. Each note I cannot bear to hear,
For it causes me so many gloomy thoughts! Who says the sparrow has no beak?
8 Then how could it break into my house? 5
1 “Six extremities”: These are described the Hongfan 洪範 chapter of the Shangshu: unnatural death, illness, worry, poverty, physical deformity, and weakness.
2 “Nine worries” has not been satisfactorily explained. The surviving fragment of a text by Cai Yong 蔡邕 suggests that it was an enumeration of the su erings of poverty. Some commentaries take the phrase to mean “the nine networks,” and argue that it is another term for jiuzhou 九州, i. e. , the Nine Provinces of the empire. In that case, the line would refer to the futility of participating in politics and governance.
3 A Buddhist locution frequently found in sutra translations to indicate the virtuous young sons of householders. The poem situates the term within the rhetoric of Confucian talent-selection.
4 A mark of extreme poverty.
5 The last two lines adapt Shijing 17, “Dew on the Path” (行露). Here, the poet seems
to interpret it as an image expressing emotional intensity. Alternately, the two lines could be the song that the sherman is singing, expressing his own grief.
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42
寒山詩
HS 31
杳杳寒山道，
落落冷澗濱。
啾啾常有鳥，
4 寂寂更無人。 磧磧風吹面， 紛紛雪積身。 朝朝不見日，
8 歲歲不知春。 HS 32
少年何所愁，
愁見鬢毛白。
白更何所愁，
4 愁見日逼迫。 移向東岱居， 配守北邙宅。 何忍出此言，
8 此言傷老客。
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Hanshan’s Poems 43
HS 31
So remote, the road to Cold Mountain; So lonely, the banks of the chill stream. So raucous—birds are always here;
4 So desolate—no people at all.
So rushing—the wind strikes my face;
So profuse—the snow piles up on my body. Dawn upon dawn, I don’t see the sun;
8 Year upon year, I know nothing of spring.
HS 32
What is it that grieves the youth?
He grieves to see his temple hair turn white. But what is there to grieve in this white?
4 He grieves that his days are hastening on,
Until he is moved to a dwelling at Eastern Dai,1 Or keeps his house at North Mang. 2
How can I bear to utter these words?
8 These words that grieve an old man.
1 Another name for Mt. Tai in Shandong; one of the ve sacred mountains, it was believed to be the site of the court of the underworld.
2 The site of burial grounds for the wealthy north of Luoyang.
The trodden plants form three paths here,1
4 While the clouds I see are neighbors in four directions. There are birds to supply notes to accompany my song, But no one here to address my Dharma questions. Today the Shala tree
8 Makes several years a single spring. 2
1 A poetic cliché for a country recluse’s dwelling—there are no regular roads there, but visitors have formed three paths to his door with their passing.
2 Commentators do not agree on the identity of the tree mentioned here, suopo 娑婆. This is usually the sinicization of the Sanskrit word sahā, a term for our world of su ering (samsara). Xiang Chu suggests that it is an error for suoluo 娑羅, or Shala tree (shorea robusta), the tree under which the Buddha’s mother gave birth, and also used as a symbol of impermanence. However, the suggestion that it is extremely long-lived suggests a passage in Chapter One of the Zhuangzi that describes the chun 椿 tree, which takes eight thousand years as a single season of its life. Regardless, the line seems to suggest the readjustment of the recluse’s life to a more cosmic frame of time.
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16
寒山詩
HS 5
琴書須自隨，
祿位用何為。
投輦從賢婦，
4 巾車有孝兒。 風吹曝麥地， 水溢沃魚池。 常念鷦鷯鳥，
8 安身在一枝。 HS 6
弟兄同五郡，
父子本三州。
欲驗飛鳧集，
4 須旌白兔遊。 靈瓜夢裏受， 神橘座中收。 鄉國何迢遞，
8 同魚寄水流。
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Hanshan’s Poems 17
HS 5
I really should take up calligraphy and zither;
For what use is salary or position?
Heeding wise wife’s advice, I abandon my carriage,
4 And let my lial son drive my cart.
The breeze blows across my threshing oor, And water lls the pool where I raise sh.
I always am thinking of the wren—
8 Who is content to rest on a single branch. 1
HS 6
Like those “brothers,” all from ve commanderies, Or the “father and sons” from three prefectures,
I want to prove my piety with a gathering of ducks,
4 Must mark it with white hares at play.
A magic melon was received in a dream,
A sacred orange was collected from a banquet. How far away is my homeland!
8 I drift along the current with the sh. 2
1 A reference to Chapter One of the Zhuangzi, in which the modest wren is contrasted with greater and more ambitious creatures.
2 This is the most ba ing poem in the Hanshan collection, largely because it consists of a number of allusions strung together. The general import is a paean to lial piety, and I have translated a bit more freely than usual in order to bring the threads together. The narrative voice laments his inability to return home where he can look after his parents. Line 1 refers to a story about ve unrelated men from ve di erent places who swore brotherhood and who adopted a beggar woman as their mother. Later, they discovered that she was the mother of the local magistrate, from whom she had been separated when he was still a child. Line 2 similarly refers to three unrelated men who swore to form a family. The third was declared the father; when he made unreasonable demands of them, asking them to build their house in the middle of the river, their lial piety for their “father” resulted in land emerging mysteriously from the water. Lines three and four probably allude to a number of stories relating how birds and rabbits gathered at the mourning huts of lial sons. Line ve refers to Jiao Hua 焦華, a lial son who received a magic melon in a dream that subsequently healed his father’s illness. Xiang Chu suggests that line six combines two allusions: the story of Wang Lingzhi 王靈之, a lial mourner whose garden produced a magic orange that healed his own illness; and Lu Ji 陸績, who,
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18
寒山詩
HS 7
一為書劍客，
二遇聖明君。
東守文不賞，
4 西征武不勳。 學文兼學武， 學武兼學文。 今日既老矣，
8 餘何不足云。 HS 8
莊子說送終，
天地為棺槨。
吾歸此有時，
4 唯須一番箔。 死將餧青蠅， 吊不勞白鶴。 餓著首陽山，
8 生廉死亦樂。
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Hanshan’s Poems 19
HS 7
Once I was a student of book and sword,
And twice I encountered sagely lords.
But though I held the east, civil merit went unrewarded,
4 And though I fought in the west, martial deeds were not honored. I studied civil matters along with the martial ones,
Studied martial matters along with the civil ones.
And today I’ve already grown old;
8 Of what is left, all is unworthy of mention.
HS 8
Zhuangzi says about bidding farewell to life: “Make Heaven and Earth your co n. ” When it’s time for me to “go home,”
4 I’ll only need a bamboo mat.
When I’m dead, I’ll feed the green ies;
No need to bother the white cranes to mourn me. If I happen to starve on Shouyang Mountain,
8 If I’ve lived in virtue, I’ll be happy to die. 1
as a child, took some oranges from a banquet held by the warlord Yuan Shu 袁術
to give to his mother.
1 A reference to the two recluses, Boyi 伯夷 and Shuqi 叔齊, who starved to death on
Shouyang Mountain rather than change their allegiances from the Shang dynasty to the Zhou. They became model (if controversial) images of Confucian loyalty.
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20
寒山詩
HS 9
人問寒山道，
寒山路不通。
夏天冰未釋，
4 日出霧朦朧。 似我何由屆， 與君心不同。 君心若似我，
8 還得到其中。 HS 10
天生百尺樹，
翦作長條木。
可惜棟梁材，
4 拋之在幽谷。 年多心尚勁， 日久皮漸禿。 識者取將來，
8 猶堪柱馬屋。
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Hanshan’s Poems 21
HS 9
People ask the way to Cold Mountain;
No road passes through to Cold Mountain. In the summer the ice never melts;
4 The sun comes out, but the mists preserve their haze. How did someone like me get there?
Because my mind is not the same as yours.
If your mind were like mine,
8 You’d be able to get to the middle of it.
HS 10
Heaven gave rise to a hundred-foot tree
That was cut into long boards.
What a shame! Timber for main-beam and rafter
4 Has been dumped in some remote valley. Though many years pass, its mind is still strong; Its bark peels away as the days go by.
Yet one who knows its value may carry it away,
8 For it still might be used to prop up a stable.
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22
寒山詩
HS 11
驅馬度荒城，
荒城動客情。
高低舊雉堞，
4 大小古墳塋。 自振孤蓬影， 長凝拱木聲。 所嗟皆俗骨，
8 仙史更無名。 HS 12
鸚鵡宅西國，
虞羅捕得歸。
美人朝夕弄，
4 出入在庭幃。 賜以金籠貯， 扃哉損羽衣。 不如鴻與鶴，
8 颻颺入雲飛。
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Hanshan’s Poems 23
HS 11
I drove my horse past the ruined city—
A ruined city that moves this wanderer’s heart. High and low, the old crenelated parapets;
4 Large and small, the ancient tomb mounds. Bestirred, the shadow of this lonely tumbleweed,1 Amid the drawn-out moans of the mighty trees. Regrettable, all these commonplace bones,
8 That will never be recorded in the Transcendents’ history. 2
HS 12
A parrot dwelt in the Western lands,
But came here when snared in a huntsman’s net. Now lovely women play with it day and night,
4 And it ies in and out of the courtyard curtains. They’ve presented it with a golden cage; Imprisoned! It sheds its feathers.
It can’t come up to the swans and cranes
8 Who ap their wings and go soaring into the clouds.
1 The solitary tumbleweed was a standard image for the isolated or exiled poet.
2 That is, the dead have failed to study Daoism, attain immortality, and become
Transcendents (xian).
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24
寒山詩
HS 13
玉堂挂珠簾，
中有嬋娟子。
其貌勝神仙，
4 容華若桃李。 東家春霧合， 西舍秋風起。 更過三十年，
8 還成苷蔗滓。 HS 14
城中蛾眉女，
珠珮珂珊珊。
鸚鵡花前弄，
4 琵琶月下彈。 長歌三月響， 短舞萬人看。 未必長如此，
8 芙蓉不耐寒。
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Hanshan’s Poems 25
HS 13
Beaded curtains hang in a jade hall;
Within, a lovely maiden dwells.
Her features surpass goddess and Transcendent;
4 Her glories are like those of peach and pear. In the eastern house the spring mists gather; In the western lodge the autumn winds rise. When thirty years go by again,
8 She’ll be turned into pressed sugar cane. 1
HS 14
A lovely-browed maid of the town;
Her beaded girdle gleams and jangles. She toys with a parrot before the owers,
4 And plays her pipa under the moon.
Her sustained song echoes for three months; Her brief dance seen by ten thousand.
But it won’t be like this forever:
8 The lotus can’t endure the cold.
1 Cane stalks that have had all their juice pressed out, leaving them dry and wrinkled.
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26
寒山詩
HS 15
父母續經多，
田園不羨他。
婦搖機軋軋，
4 兒弄口㗻㗻。 拍手摧花舞， 搘頤聽鳥歌。 誰當來歎賀，
8 樵客屢經過。 HS 16
家住綠巖下，
庭蕪更不芟。
新藤垂繚繞，
4 古石豎巉嵓。 山果獼猴摘， 池魚白鷺㘅。 仙書一兩卷，
8 樹下讀喃喃。
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Hanshan’s Poems 27
HS 15
I carry on much of the legacy of my parents;1 I don’t envy others’ elds and gardens.
My wife works her loom—chak chak!
4 My baby tries to speak—gak gak.
I clap my hands, urging the owers to dance; I rest chin in hand, and listen to birdsong. Who comes to admire and congratulate me?
8 A woodsman stops by now and then.
HS 16
My house resides beneath the green cli s;
The weeds in my yard have never been mowed. Fresh vines hang down, wrapping around;
4 Old stones thrust up, jagged and sharp.
Monkeys pick the mountain fruits;
White herons pluck up the sh from the pond.
A book of the Transcendents—one or two chapters
8 I mutter to myself under the trees.
1 This line is somewhat open to interpretation. 續經 here may mean “to carry on an occupation. ” Some would change 續 to 讀 (“to read”) and interpret the line as “I am faithful in reading my parents’ scriptures. ” I think this less likely.
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28
寒山詩
HS 17
四時無止息，
年去又年來。
萬物有代謝，
4 九天無朽摧。 東明又西暗， 花落復花開。 唯有黃泉客，
8 冥冥去不迴。 HS 18
歲去換愁年，
春來物色鮮。
山花笑淥水，
4 巖岫舞青煙。 蜂蝶自云樂， 禽魚更可憐。 朋遊情未已，
8 徹曉不能眠。
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Hanshan’s Poems 29
HS 17
No stopping the four seasons;
Years depart and years arrive.
The ten thousand things will change and fade;
4 The nine Heavens neither decay nor crumble. The east will brighten and the west will darken; Flowers will fall, then bloom again.
Only the traveler to the Yellow Springs,1
8 Once departed in darkness, will not return.
HS 18
The year departs, traded for a new year of grief, Though spring now comes and everything looks new. Mountain owers laugh at the clear waters;
4 Cli s and peaks dance in the blue mist. Butter ies and bees speak of their own joy; Birds and sh are even more charming. But old friendship’s feeling never ends,
8 And I cannot sleep the whole night.
1 Yellow Springs is the traditional term for the underworld.
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30
寒山詩
HS 19
手筆大縱橫，
身材極瓌瑋。
生為有限身，
4 死作無名鬼。 自古如此多， 君今爭柰何。 可來白雲裏，
8 教爾紫芝歌。 HS 20
欲得安身處，
寒山可長保。
微風吹幽松，
4 近聽聲逾好。 下有斑白人， 喃喃讀黃老。 十年歸不得，
8 忘却來時道。
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Hanshan’s Poems 31
HS 19
Your calligraphy may be highly uent, Your stature utterly impressive.
In life a bounded body,
4 In death you become a nameless ghost.
It’s been often like this since ancient times, What use for you to struggle now?
Come up here, among the white clouds,
8 And I’ll teach you the Purple Fungus Song. 1
HS 20
If you want to nd a resting place, Cold Mountain will keep you long.
A gentle breeze blows the hidden pines:
4 The closer you come, the better it sounds. Below them sits a white-haired man Who’s mumbling out Daoist texts.
He’s not gone home for ten years now,
8 For he’s forgotten how he came.
1 A song supposedly sung by the “Four Whiteheads of Mount Shang” 商山四 皓, four recluses who ed civilization when the cruel rst emperor of the Qin established his authority. Originally the song suggested that the four recluses could live o of mushrooms they gathered in the mountains; however, later the text became associated with the use of mountain fungi in the concoction of elixirs of immortality.
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32
寒山詩
HS 21
俊傑馬上郎，
揮鞭指柳楊。
謂言無死日，
4 終不作梯航。 四運花自好， 一朝成萎黃。 醍醐與石蜜，
8 至死不能嘗。 HS 22
有一餐霞子，
其居諱俗遊。
論時實蕭爽，
4 在夏亦如秋。 幽澗常瀝瀝， 高松風颼颼。 其中半日坐，
8 忘却百年愁。
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Hanshan’s Poems 33
HS 21
Splendid and handsome, that lad on his horse; He waves his whip and points to the willows. 1 He claims that he will not die in the end,
4 And never looks for ways of escaping this world. 2 Flowers bloom ne throughout the seasons,
But one day they will all wither.
Clari ed butter and rock honey—3
8 These things he cannot taste ere he dies.
HS 22
There’s a Master who dines on clouds;
His dwelling disdains visits from the vulgar. Come to mention it, it’s really fresh and cool;
4 Like autumn in the midst of summer. Secluded creeks ow trickling on, Winds howl in the lofty pines.
I’ll sit half a day in the midst of this,
8 And forget the grief of a lifetime.
1 Willow trees were often planted around pleasure quarters in traditional Chinese cities; here, it suggests that the youth is living a life of pleasure.
2 Literally, “he will never use ladder or boat”—probably images here for vehicles that will convey him beyond the world of su ering.
3 Delicacies mentioned in the sutras to indicate the delights of enlightenment.
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34
寒山詩
HS 23
妾在邯鄲住，
歌聲亦抑揚。
賴我安居處，
4 此曲舊來長。 既醉莫言歸， 留連日未央。 兒家寢宿處，
8 繡被滿銀床。 HS 24
快搒三翼舟，
善乘千里馬。
莫能造我家，
4 謂言最幽野。 巖岫深嶂中， 雲雷竟日下。 自非孔丘公，
8 無能相救者。
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Hanshan’s Poems 35
HS 23
Your handmaid lives in Handan city, And the notes of my song rise and fall. Tarry in this place of leisure!
4 This tune has always lasted long.
And when you’re drunk, don’t speak of going home— The day lingers—it’s still not done.
My house is a place where you can rest;
8 Where embroidered coverlets cover the silvered beds.
HS 24
Whether you’re swift in rowing one of the three winged boats,1 Or skilled in riding a thousand-league horse,
You won’t be able to reach my home—
4 That is to say, it’s the most remote.
In my cli -side caves, in the deepest peaks, Clouds and thunder descend all day.
I am not like Master Confucius;
8 I have no skill to save you.
1 A winged boat was a type of swift battle craft. They were built in three di erent sizes.
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36
寒山詩
HS 25
智者君拋我，
愚者我拋君。
非愚亦非智，
4 從此斷相聞。 入夜歌明月， 侵晨舞白雲。 焉能拱口手，
8 端坐鬢紛紛。 HS 26
有鳥五色彣，
棲桐食竹實。
徐動合禮儀，
4 和鳴中音律。 昨來何以至， 為吾暫時出。 儻聞絃歌聲，
8 作舞欣今日。
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Hanshan’s Poems 37
HS 25
Wise ones, you’ve cast me o ; Foolish ones, I cast you o . I’m not foolish, nor am I wise;
4 So from now on, I’ll have no contact with you. When night comes, I sing of the bright moon; When dawn arrives, I dance for white clouds. How can I keep mouth and hands in order,
8 And sit in meditation, my hair in a tangle? 1
HS 26
There is a bird with multi-colored plumage, Who nests in paulownias and eats bamboo seeds. Its leisured movements are t for ceremony,
4 And its harmonious singing matches the pitch pipes. Why did it come yesterday?
It has showed itself to us for a time.
If it happens to hear the sounds of string and voice,
8 It will dance, delighting in today. 2
1 The speaker is unwilling to become a monk and undergo rigorous training that will suppress his natural joy. He will not even shave his head.
2 This riddle-like poem describes the feng 鳳 (often translated as a phoenix). Chinese lore notes that it roosts only in the paulownia tree, eats only bamboo seeds, and will show itself at the court of a virtuous ruler. One account has it descending and dancing at the court of a virtuous Zhou dynasty ruler.
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38
寒山詩
HS 27
茅棟野人居，
門前車馬踈。
林幽偏聚鳥，
4 谿闊本藏魚。 山果攜兒摘， 皋田共婦鋤。 家中何所有，
8 唯有一牀書。 HS 28
登陟寒山道，
寒山路不窮。
谿長石磊磊，
4 澗闊草濛濛。 苔滑非關雨， 松鳴不假風。 誰能超世累，
8 共坐白雲中。
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Hanshan’s Poems 39
HS 27
Eaves of rush, a rustic’s dwelling;
Before my gate, carts and horses are few.
The wood is secluded—it harbors birds throughout;
4 The valley stream is broad—has always kept sh. Hand in hand with my son I pick mountain fruit; Together with my wife I hoe the marshy eld. What is there within my house?
8 Just a bed frame piled with books.
HS 28
I climb up the Cold Mountain road,
The Cold Mountain road that never ends. Ravines are long and the rocks pile up;
4 The streambeds are broad, and the grass grows thick. The moss is slick—but not from the rain;
The pines moan—but they’re not relying on wind. Who is able to transcend the bonds of this world
8 And sit together with me amid the white clouds?
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40
寒山詩
HS 29
六極常嬰困，
九維徒自論。
有才遺草澤，
4 無藝閉蓬門。 日上巖猶暗， 煙消谷裏昏。 其中長者子，
8 箇箇總無裩。 HS 30
白雲高嵯峨，
淥水蕩潭波。
此處聞漁父，
4 時時鼓棹歌。 聲聲不可聽， 令我愁思多。 誰謂雀無角，
8 其如穿屋何。
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Hanshan’s Poems 41
HS 29
Always we encounter the Six Extremities;1 Vain to debate about the Nine Worries. 2 Men of parts are cast to the weedy marsh,
4 And even those without talent shut their rustic gates. The sun rises here, yet the cli s are still dark;
Mist fades way, though the valley is gloomy.
Here the sons of good families3
8 Must each of them go without trousers. 4
HS 30
White clouds lofty, toppling on high; Clear water driven into ripples in the pool. Here is where I hear the sherman
4 Who sings now and then as he plies his oars. Each note I cannot bear to hear,
For it causes me so many gloomy thoughts! Who says the sparrow has no beak?
8 Then how could it break into my house? 5
1 “Six extremities”: These are described the Hongfan 洪範 chapter of the Shangshu: unnatural death, illness, worry, poverty, physical deformity, and weakness.
2 “Nine worries” has not been satisfactorily explained. The surviving fragment of a text by Cai Yong 蔡邕 suggests that it was an enumeration of the su erings of poverty. Some commentaries take the phrase to mean “the nine networks,” and argue that it is another term for jiuzhou 九州, i. e. , the Nine Provinces of the empire. In that case, the line would refer to the futility of participating in politics and governance.
3 A Buddhist locution frequently found in sutra translations to indicate the virtuous young sons of householders. The poem situates the term within the rhetoric of Confucian talent-selection.
4 A mark of extreme poverty.
5 The last two lines adapt Shijing 17, “Dew on the Path” (行露). Here, the poet seems
to interpret it as an image expressing emotional intensity. Alternately, the two lines could be the song that the sherman is singing, expressing his own grief.
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42
寒山詩
HS 31
杳杳寒山道，
落落冷澗濱。
啾啾常有鳥，
4 寂寂更無人。 磧磧風吹面， 紛紛雪積身。 朝朝不見日，
8 歲歲不知春。 HS 32
少年何所愁，
愁見鬢毛白。
白更何所愁，
4 愁見日逼迫。 移向東岱居， 配守北邙宅。 何忍出此言，
8 此言傷老客。
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Hanshan’s Poems 43
HS 31
So remote, the road to Cold Mountain; So lonely, the banks of the chill stream. So raucous—birds are always here;
4 So desolate—no people at all.
So rushing—the wind strikes my face;
So profuse—the snow piles up on my body. Dawn upon dawn, I don’t see the sun;
8 Year upon year, I know nothing of spring.
HS 32
What is it that grieves the youth?
He grieves to see his temple hair turn white. But what is there to grieve in this white?
4 He grieves that his days are hastening on,
Until he is moved to a dwelling at Eastern Dai,1 Or keeps his house at North Mang. 2
How can I bear to utter these words?
8 These words that grieve an old man.
1 Another name for Mt. Tai in Shandong; one of the ve sacred mountains, it was believed to be the site of the court of the underworld.
2 The site of burial grounds for the wealthy north of Luoyang. Commonly used as a poetic substitution for “graveyard. ”
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44
寒山詩
HS 33
聞道愁難遣，
斯言謂不真。
昨朝曾趂却，
4 今日又纏身。 月盡愁難盡， 年新愁更新。 誰知席帽下，
8 元是昔愁人。 HS 34
兩龜乘犢車，
驀出路頭戲。
一蠱從傍來，
4 苦死欲求寄。 不載爽人情， 始載被沈累。 彈指不可論，
8 行恩却遭刺。
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Hanshan’s Poems 45
HS 33
I’ve heard it said that grief can’t be dispelled. And I always thought these words untrue; But yesterday morn I drove it away,
4 And today it once again enveloped me.
A month may end, but the grief can’t end;
The year renews, and the grief is new too.
Who would have thought that under this broad felt hat
8 Is a man who has grieved so long? 1
HS 34
Two turtles ride in a calf-drawn cart,
Driving out to take their pleasure on the road. A gu-beast suddenly appears at their side,2
4 And desperately wants them to give him a ride.
If they don’t take him, they are inhumane;
But once they take him, they’ll be unjustly blamed. Snap your ngers—not worth discussing! 3
8 Practice kindness and you’ll be attacked.
1 This type of hat was frequently worn by men who wished to keep their identity secret. It is mentioned a number of times in Tang sources as worn by those who have failed the examinations (thus keeping their faces covered from shame).
2 A gu is a mythical creature created by placing poisonous animals together until they devour each other. The last one left alive is a gu, particularly poisonous and deadly. It was supposedly used in assassinations.
3 “Snapping the ngers” tends to express strong emotion in Buddhist texts— amazement, admiration, or sorrow. It appears again in HS 226.
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46
寒山詩
HS 35
三月蠶猶小，
女人來采花。
隈牆弄蝴蝶，
4 臨水擲蝦䗫。 羅袖盛梅子， 金鎞挑筍芽。 鬬論多物色，
8 此地勝余家。 HS 36
東家一老婆，
富來三五年。
昔日貧於我，
4 今笑我無錢。 渠笑我在後， 我笑渠在前。 相笑儻不止，
8 東邊復西邊。
Unauthenticated Download Date | 11/18/17 8:42 AM
Hanshan’s Poems 47
HS 35
In the Third Month, when silkworms are still small, Women come out to pick the owers.
Leaning against walls, they play with butter ies;
4 At the water’s edge they toss things at the frogs.
They carry plums in their gauze sleeves,
And dig up bamboo shoots with their golden hairpins. They compete in collecting the most pretty things;1
8 “This spot is better than home!
