No More Learning

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. He lit a rhinoceros horn as a torch and was able to illuminate the creatures hidden in the water.
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224
寒山詩
心若不妄起，
永劫無改變。
若能如是知，
8 是知無背面。 HS 212
自從到此天台境，
經今早度幾冬春。
山水不移人自老，
見却多少後生人。
HS 213
說食終不飽，
說衣不免寒。
飽喫須是飯，
4 著衣方免寒。 不解審思量， 只道求佛難。 迴心即是佛，
8 莫向外頭看。
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Hanshan’s Poems 225
If you do not let your mind rise wildly, There will be no change for countless kalpas. And if you are able to understand this way,
8 This understanding has no front or back.
HS 212
From when I arrived in this Tiantai realm
Until now, I’ve already lived several winters and springs. The landscape never changes, but people do grow old; And now I see quite a few people younger than me.
HS 213
You’ll never be full just talking of food;
And talking of clothes won’t keep o the cold. To eat your ll, you must have food;
4 And putting on clothes will keep o the cold. But you don’t know how to ponder this;
You just say it’s hard to search for the Buddha. Return to the mind—that is the Buddha;
8 Do not look for him without.
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226
寒山詩
HS 214
可畏輪迴苦，
往復似翻塵。
蟻巡環未息，
4 六道亂紛紛。 改頭換面孔， 不離舊時人。 速了黑暗獄，
8 無令心性昏。 HS 215
可畏三界輪，
念念未曾息。
纔始似出頭，
4 又卻遭沈溺。 假使非非想， 蓋緣多福力。 爭似識真源，
8 一得即永得。
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Hanshan’s Poems 227
HS 214
How frightful the su ering of the karmic wheel! Back and forth we go, like roiling dust.
We’re ants that never rest in their circling tour,
4 While the Six Courses teem with our riot. Change your head or alter your face— You can’t get away from who you were.
Be quick to understand the gloom of Hell;
8 Do not let your mind and nature darken.
HS 215
How frightful the wheel of the Three Realms! Thought after thought, we never rest.
Just when it seems that you’ve managed to escape,
4 Once again you sink down deep and drown. Even if you make it to “No Non-Thoughts,”1 (No doubt because of your good karma), How is that like recognizing the true source?
8 Once found, it’s kept forever.
1 This is the fourth Heaven in the Realm of Formlessness, and the highest Heaven in which one can be reborn while still remaining within the three realms of samsara. This is a considerable achievement, but still nothing compared to obtaining enlightenment through the realization of one’s true nature.
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228
寒山詩
HS 216
昨日遊峰頂，
下窺千尺崖。
臨危一株樹，
4 風擺兩枝開。 雨漂即零落， 日曬作塵埃。 嗟見此茂秀，
8 今為一聚灰。 HS 217
自古多少聖，
叮嚀教自信。
人根性不等，
4 高下有利鈍。 真佛不肯認， 置功枉受困。 不知清淨心，
8 便是法王印。
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Hanshan’s Poems
229
HS 216
Yesterday I went roaming atop the peaks, Peering down a thousand-foot blu . Over the edge, a single tree—
4 The wind had blasted its limbs apart. The rain had scoured it bare;
The sun had baked it into dust.
I sighed to see such ourishing
8 Now reduced to a pile of ash.
HS 217
From ancient times, so many sages
Have earnestly taught faith in oneself. The essential nature of each person di ers,
4 Lofty or low, it is sharp or dull.
Yet they won’t acknowledge the true Buddha; They focus on earning merit and uselessly su er. They don’t realize that a pure and clean mind
8 Is precisely the seal of the Dharma Prince.
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230
寒山詩
HS 218
我聞天台山，
山中有琪樹。
永言欲攀之，
4 莫曉石橋路。 緣此生悲歎， 索居將已暮。 今日觀鏡中，
8 颯颯鬢垂素。 HS 219
養子不經師，
不及都亭鼠。
何曾見好人，
4 豈聞長者語。 為染在薰蕕， 應須擇朋侶。 五月販鮮魚，
8 莫教人笑汝。
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Hanshan’s Poems 231
HS 218
I have heard about the Tiantai Mountains:
That in those mountains there is a snow-gem tree. For long I have wished to climb it,
4 But no one knew the road to Stone Bridge. Because of this I utter a grieving sigh: Living as a hermit—soon dusk will fall. Today when I looked in the mirror,
8 My grizzled locks let droop their gray.
HS 219
If you raise a son without a teacher,
He won’t come up to a city station rat. 1 When would he ever meet good people,
4 And how hear the words of his elders?
Because either basil or bluebeard will stain him,2 You must select his companions.
If you try to sell sh in the Fifth Month,
8 Make sure not to become a laughingstock! 3
1 A proverb holds that “city station rats know much”—that is, their urban experience makes them cleverer than other rats.
2 That is, the son will inevitably take on the “odor” of his friends. The bluebeard plant has blossoms that emit a stench when crushed, as opposed to the sweetness of basil.
3 Fish markets in summer would have a particularly strong odor; as with line ve, the implication is that association with those who lack virtue will damage one’s own virtue and/or reputation.
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232
寒山詩
HS 220
徒閉蓬門坐，
頻經石火遷。
唯聞人作鬼，
4 不見鶴成仙。 念此那堪說， 隨緣須自憐。 迴瞻郊郭外，
8 古墓犁為田。 HS 221
時人見寒山，
各謂是風顛。
貌不起人目，
4 身唯布裘纏。 我語他不會， 他語我不言。 為報往來者，
8 可來向寒山。
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Hanshan’s Poems
233
HS 220
In vain I close my weed-covered gate and sit; I watch time pass: sparks struck from a stone. I have only heard of people turning to ghosts;
4 Have yet to see cranes turn into Transcendents. Thinking on this, how can I bear to speak of it? I’ll follow my fate and look after myself.
Just turn and look to the city outskirts,
8 Where old tomb mounds are ploughed into elds.
HS 221
When people of this age see me, Hanshan, Each says that I’m a madman.
My features do not arouse attention,
4 And my body is wrapped only in a hempen robe. What I say they don’t understand,
And what they say I wouldn’t speak.
That’s why I reply to passers-by:
8 “You should come to Cold Mountain! ”
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234
寒山詩
HS 222
自在白雲閑，
從來非買山。
下危須策杖，
4 上險捉藤攀。 澗底松長翠， 谿邊石自斑。 友朋雖阻絕，
8 春至鳥 。 HS 223
我在村中住，
眾推無比方。
昨日到城下，
4 却被狗形相。 或嫌褲太窄， 或說衫少長。 攣却鷂子眼，
8 雀兒舞堂堂。
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Hanshan’s Poems 235
HS 222
Freely the white clouds move at their leisure; This has never been a bought mountain. 1 Below, it is treacherous—I must rely on a sta ;
4 Above, it is steep—I ascend by clinging to vines.
In the bottom of ravines, the pines are ever turquoise, And by the side of the stream the rocks are spotted. Though I am cut o from all companions,
8 When spring comes, the birds are set singing.
HS 223
When I lived in the village, Everyone claimed I had no equal. But yesterday I went to the city,
4 And even the dogs were sizing me up.
Some judged that my trousers were too narrow, And some said that my shirt was a little long. Once you’ve closed the eyes of the kestrel,
8 The sparrows will dance in their pride.
1 The Buddhist philosopher Zhi Dun 支遁 (314–366) once sought to buy a moun- tain on which he could practice reclusion. He dropped the attempt when he was greeted with derision.
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236
寒山詩
HS 224
生死元有命，
富貴本由天。
此是古人語，
4 吾今非謬傳。 聦明好短命， 癡騃却長年。 鈍物豐財寶，
8 醒醒漢無錢。 HS 225
國以人為本，
猶如樹因地。
地厚樹扶疏，
4 地薄樹憔悴。 不得露其根， 枝枯子先墜。 決陂以取魚，
8 是取一期利。
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Hanshan’s Poems 237
HS 224
“Life and death have their determined times; Wealth and status come from Heaven. ” These are the words of the Ancients;
4 I’m not passing on anything absurd.
The clever usually have short lifespans, While the foolish are long-lived.
The dull are rich with wealth and treasure,
8 While clear-minded men have no money.
HS 225
The state takes its people as its root,
Just as a tree relies on the soil.
If the soil is deep, then the tree grows thick;
4 If the soil is shallow, then the tree withers. Make sure its roots are not exposed;
Then branches dry out and the fruit falls early. If you breach the dike to catch sh,
8 Then you’re just taking the pro t of a moment. 1
1 This poem likely is meant to emphasize that the well-being of the people is essential for a healthy state. The last image describes someone who has broken the dike around a shpond and drained away the water in order to make it easier to catch sh; in the process, he kills all the sh and ruins the pond.
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238
寒山詩
HS 226
眾生不可說，
何意許顛邪。
面上兩惡鳥，
4 心中三毒蛇。 是渠作障礙， 使你事煩拏。 舉手高彈指，
8 南無佛陀耶。 HS 227
自樂平生道，
煙蘿石洞間。
野情多放曠，
4 長伴白雲閑。 有路不通世， 無心孰可攀。 石床孤夜坐，
8 圓月上寒山。
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Hanshan’s Poems 239
HS 226
You can’t explain sentient beings: So unexpectedly crazy and twisted. In their faces, two evil birds;
4 In their minds, three poisonous snakes. 1
These things serve as obstructions
And force you to serve disorder.
Raise your hand high and snap your ngers—2
8 All hail the Lord Buddha!
HS 227
I delight in the path of my common life, Mid misty vines and stony grottoes.
I often indulge my taste for the country,
4 And I’ve long befriended the idle white clouds. There’s a road here but it doesn’t reach the world; My mind void, to what could I cling?
On a stony bench I sit in the lone night,
8 While a round moon ascends on Cold Mountain.
1 The three poisonous snakes are the same as the Three Poisons (see HS 91). The two evil birds are open to interpretation. Xiang Chu sees it as shrikes and owls; though he notes traditions that mention two birds as symbolic of ignorance on the one hand and perception and thought on the other. There is also an Indian parable about a two-headed bird—one head only eats sweet fruit; the other head, jealous, eats poison until they both die.
2 For the signi cance of snapping one’s ngers in Buddhist texts, see HS 34.
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240
寒山詩
HS 228
大海水無邊，
魚龍萬萬千。
遞互相食噉，
4 兀兀癡肉團。 為心不了絕， 妄想起如煙。 性月澄澄朗，
8 廓爾照無邊。 HS 229
自見天台頂，
孤高出眾群。
風搖松竹韻，
4 月現海潮頻。 下望山青際， 談玄有白雲。 野情便山水，
8 本志慕道倫。
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Hanshan’s Poems 241
HS 228
The waters of the great sea are endless— Million upon million of sh and dragons, All of them devouring each other,
4 Dim-witted, foolish lumps of esh.
Because their minds do not know how to cease, Disordered thoughts rise up like smoke.
But if the moon of their natures shines clear and bright,
8 Then all would open up, illumined endlessly.
HS 229
I’ve seen for myself the heights of Tiantai,
Lone and lofty, rising above the other hills.
Winds harmonize as they shake pine and bamboo,
4 Sea tides go in and out when the moon appears. Below, I gaze to the edge of mountain’s green,
And I discuss mysteries with the white clouds.
My taste for the countryside ts with this landscape;
8 And my aspirations admire these companions of the Way. 1
1 Probably referring to the monks of Tiantai.
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242
寒山詩
HS 230
三五癡後生，
作事不真實。
未讀十卷書，
4 強把雌黃筆。 將他儒行篇， 喚作賊盜律。 脫體似蟫蟲，
8 齩破他書帙。 HS 231
心高如山嶽，
人我不伏人。
解講圍陀典，
4 能談三教文。 心中無慚愧， 破戒違律文。 自言上人法，
8 稱為第一人。 愚者皆讚歎， 智者撫掌笑。 陽燄虛空花，
12 豈得免生老。
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Hanshan’s Poems 243
HS 230
There are a few fools, younger than me, Who are not honest in their actions.
Before reading even ten chapters of anything,
4 They go wild with their orpiment brush. 1
They label writings about Confucian conduct As the rules for dealing with bandits and thieves. They elude me just like the silver sh
8 Who gnaw away at the book wraps.
HS 231
His mind is as lofty as the mountains; He’s adamant when arguing with others; He knows how to lecture on Vedic texts,
4 He can discuss the scriptures of the Three Teachings. 2 In his mind, no sense of shame;
He violates precepts, goes against the vinaya.
He himself speaks a “superior man’s Dharma,”3
8 And he’s acclaimed as the best of all.
The foolish all praise him and sigh,
While the wise clap their hands and laugh. He’s but a ickering ame, spots in the eye—4
12 How can he avoid rebirth and growing old?
1 Orpiment (cihuang) was a sulfur compound used to wipe out textual errors (like modern correction uid). This refers to ill-educated people who have the temerity to “correct” writings by others.
2 Confucianism, Buddhism, and Daoism.
3 “Superior man’s dharma” (shang ren fa) is mentioned in Buddhist texts as the sin of
claiming superior wisdom or knowledge without justi cation.
4 “Spots in the eye” is literally “empty owers” (xu kong hua), and is used for spots or
oaters that occur in one’s vision.
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244
寒山詩
不如百不解，
靜坐絕憂惱。
HS 232
如許多寶貝，
海中乘壞舸。
前頭失却桅，
4 後頭又無柁。 宛轉任風吹， 高低隨浪簸。 如何得到岸，
8 努力莫端坐。 HS 233
我見凡愚人，
多畜資財穀。
飲酒食生命，
4 謂言我富足。 莫知地獄深， 唯求上天福。 罪業如毗富，
8 豈得免灾毒。
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Hanshan’s Poems 245
It would be better to understand nothing, And sit tranquilly, severing all worries.
HS 232
So great a number of treasures
Are carried in a broken-down barge on the sea. It has lost its mast in front,
4 And there is no rudder behind.
It tosses and turns, blown with the wind; It rises and falls, rocked by the waves. How will it ever reach the shore?
8 Strive diligently—don’t just sit! 1
HS 233
I see the ordinary fools:
They store away so much wealth and grain. They drink wine, eat living beings,
4 And think that they are rich enough.
None of them know the depths of Hell;
They only seek the blessings of the highest heaven. 2 Yet their sinful karma is like Mount Vipula;3
8 How can they avoid this disastrous peril?
1 The poem may be taken as an allegory of the individual human (barge), endowed with the Buddha nature (treasures), attempting to reach enlightenment (the shore). The poem urges striving and activity, and not merely quiet sitting in meditation.
2 That is, they imagine their own virtue will allow them to be reborn in the highest of the Buddhist heavens.
3 Name given to a number of mountains in India noted for their size.
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246
寒山詩
財主忽然死，
爭共當頭哭。
供僧讀文䟽，
12 空是鬼神祿。 福田一箇無， 虛設一群禿。 不如早覺悟，
16 莫作黑暗獄。 狂風不動樹， 心真無罪福。 寄語兀兀人，
20 叮嚀再三讀。 HS 234
勸你三界子，
莫作勿道理。
理短被他欺，
4 理長不柰你。 世間濁濫人， 恰似鼠粘子。 不見無事人，
8 獨脫無能比。
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Hanshan’s Poems 247
If a man of wealth suddenly dies,
All vie at once in gathering to mourn him. They feast the monks who conduct the service;
12 But the service is merely a gift to ghosts. Nothing accrues to his Field of Blessings;1 It’s useless to assemble this ock of baldies. It’s better to awaken from the start—
16 Don’t do things that lead to the Hell of ignorance. Be a tree unmoved by gusts of wind,
With a true mind beyond sin or merit.
I send word to all you dim-witted ones:
20 Read this carefully, over and over!
HS 234
I urge you, dwellers in the Three Realms: Don’t behave irrationally!
If you’re short in reason, then you’ll be abused;
4 If you’re long in it, they won’t put up with you. All the vulgar, polluted people of the world Are exactly like rats with burrs in their fur. 2 Don’t you see the man without a airs,3
8 Who stands alone, with no one who can rival him?
1 A Field of Blessings ( fu tian) is the positive karma an individual accrues through charitable actions, especially gifts to monks. The point here is that the services may allow the deceased to gain some karmic bene t; but he has already lost the opportunity to make any signi cant gains in his karma while alive.
2 I. e. , they cannot free themselves from passion and anger.
3 That is, a being who no longer produces karmically signi cant actions.
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248
寒山詩
早須返本源，
三界任緣起。
清淨入如流，
12 莫飲無明水。 HS 235
三界人蠢蠢，
六道人茫茫。
貪財愛婬欲，
4 心惡若豺狼。 地獄如箭射， 極苦若為當。 兀兀過朝夕，
8 都不別賢良。 好惡總不識， 猶如豬及羊。 共語如木石，
12 嫉妒似顛狂。 不自見己過， 如豬在圈臥。 不知自償債，
16 却笑牛牽磨。
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Hanshan’s Poems 249
Return to the original source right away;
In the Three Realms, you’re subject to dependent origination. 1 Enter the pure and clear stream of Thusness;
12 Do not drink the water of ignorance.
HS 235
People in the Three Realms writhe and wriggle; People on the Six Courses are vast in their throngs. 2 Greedy for wealth, lustful in their desires,
4 Their minds wicked like wild dogs and wolves. Thrown into hell like a speeding arrow— How to withstand such extreme su ering? Muddle-headed they pass each day,
8 Unable to distinguish what is worthy.
They can’t recognize the good and the wicked, They’re as stupid as pigs or sheep.
Talking to them is like speaking to wood or stone;
12 And they’re demented in their jealousies. They cannot observe their own faults, Like pigs reclining in their sty;
They don’t understand the debts they owe,
16 And laugh instead at the ox dragging a millstone. 3
1 “Dependent origination” (pratītya-samutpāda; yuanqi): the twelve-stage chain of causality that leads from ignorance to samsaric rebirth.
2 For Six Courses, see HS 72 and note.
3 For the signi cance of this image, see HS 159a and note.
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250
寒山詩
HS 236
人生在塵蒙，
恰似盆中蟲。
終日行遶遶，
4 不離其盆中。 神仙不可得， 煩惱計無窮。 歲月如流水，
8 須臾作老翁。 HS 237
寒山出此語，
復似顛狂漢。
有事對面說，
4 所以足人怨。 心真出語直， 直心無背面。 臨死度柰河，
8 誰是嘍囉漢。 冥冥泉臺路， 被業相拘絆。
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Hanshan’s Poems 251
HS 236
Human life in this dust-covered world Is just like a bug in a bowl.
All day it travels round and round,
4 But it never gets out of the bowl. Transcendence cannot be attained;
Kleśa strategems are endless.
The months and years ow on like water,
8 And suddenly you’re an old man.
HS 237
I, Hanshan utter these words
As if I were some madman.
When I have something, I say it face-to-face,
4 So it’s enough to cause resentment.
But since my mind is true, my words are direct,
And my direct mind has no front or back:
When you’ve died and you’re crossing the Hopeless River,1
8 Then who is the clever talker?
Gloomy the road to the Underworld; You’re bound by your karmic misdeeds.
1 For the Hopeless River, see HS 74.
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252
寒山詩
HS 238
我見多知漢，
終日用心神。
歧路逞嘍囉，
4 欺謾一切人。 唯作地獄滓， 不修正直因。 忽然無常至，
8 定知亂紛紛。 HS 239
寄語諸仁者，
復以何為懷。
達道見自性，
4 自性即如來。 天真元具足， 修證轉差迴。 棄本却逐末，
8 只守一場獃。
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Hanshan’s Poems 253
HS 238
I’ve seen those know-it-alls
Who employ mind and spirit all day long, Showing o their clever words at the crossroads,
4 Cheating everyone they meet.
They only become the dregs of Hell, Don’t cultivate upright karma.
When Impermanence comes upon them,
8 Certainly things will be thrown into chaos.
HS 239
I send word to all you benevolent types, What are you all concerned about? Penetrate the Way, see your Self-Nature,
4 The Self-Nature that is the Tathāgata.
Your natural purity is already complete;
Cultivation and realization would force you further awry. If you abandon the root to pursue the branches,
8 Really, that’s completely stupid!
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254
寒山詩
HS 240
世有一般人，
不惡又不善。
不識主人公，
4 隨客處處轉。 因循過時光， 渾是癡肉臠。 雖有一靈臺，
8 如同客作漢。 HS 241
常聞釋迦佛，
先受然燈記。
然燈與釋迦，
4 只論前後智。 前後體非殊， 異中無有異。 一佛一切佛，
8 心是如來地。
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Hanshan’s Poems 255
HS 240
There’s a certain kind of person in the world, Not evil, but not good either.
He doesn’t recognize who his true landlord is,
4 But follows the tenants at every turn.
He casually wastes his time,
Completely a stupid lump of meat.
Even though he has a spirit dwelling within,
8 He works as if he were a tenant. 1
HS 241
I’ve often heard that Śakyamuni
At rst received Dīpam. kara’s recognition. 2 Dīpam. kara and Śakyamuni:
4 You can only discuss who was wise rst, and who second. But “ rst” and “second” are not di erent in essence:
In their di erence there is no di erence.
One Buddha, or all the Buddhas:
8 Their mind is the ground for the Tathāgata.
1 There may be a pun here—he possesses a spirit (literally, “spirit terrace”), so he is actually a proprietor/landlord, and not merely a tenant farmer.
2 Shou ji (Skt: vyākarn. a) is a Buddha’s prediction to one of disciples that he too will become a Buddha in a later life. Dīpam. kara predicted to one of his own disciples that he would become our historical Buddha (Śākyamuni).
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256
寒山詩
HS 242
常聞國大臣，
朱紫簪纓祿。
富貴百千般，
4 貪榮不知辱。 奴馬滿宅舍， 金銀盈帑屋。 癡福暫時扶，
8 埋頭作地獄。 忽死萬事休， 男女當頭哭。 不知有禍殃，
12 前路何疾速。 家破冷颼颼， 食無一粒粟。 凍餓苦悽悽，
16 良由不覺觸。 HS 243
上人心猛利，
一聞便知妙。
中流心清淨，
4 審思云甚要。
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Hanshan’s Poems 257
HS 242
I’ve often heard of great ministers of state,
In crimson and purple, with hatpins and hat strings bestowed. 1 They are wealthy and noble in a million di erent ways,
4 Yet they are shameless in their greed for glory. Slaves and horses ll their residence,
Gold and silver pile up in their warehouse.
But temporary is the good karma inherited by fools;
8 And they’re blindly set on committing Hell-bound deeds. When they die, all their business is at an end;
Their sons and daughters arrive to mourn.
They’re unaware of the calamity they’ll have;
12 How swiftly their future passes! Bankrupt, freezing in the wind,
With not a single grain to eat.
Frozen and starving, they bitterly lament:
16 All because no one woke up. 2
HS 243
The most superior have minds acute and erce;
Once they hear something marvelous, they know it at once. The middling types have minds clear and pure;
4 After they ponder it, they say, “Quite essential! ”
1 In the Tang bureaucracy, o cial status was often marked by the color of hatpins and hat strings.
2 The second half of this poem is unclear. I read it as the bad karma of the wealthy ministers inevitably a ecting the status of their o spring after they die. In this case, the last half of the poem describes the su ering of their o spring, all because they (the deceased ministers) did not wake up to the evils of their behavior in time.
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258
寒山詩
下士鈍暗癡，
頑皮最難裂。
直得血淋頭，
8 始知自摧滅。 看取開眼賊， 鬧市集人決。 死屍棄如塵，
12 此時向誰說。 男兒大丈夫， 一刀兩段截。 人面禽獸心，
16 造作何時歇。 HS 244
我有六兄弟，
就中一箇惡。
打伊又不得，
4 罵伊又不著。 處處無柰何， 耽財好淫殺。 見好埋頭愛，
8 貪心過羅剎。
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Hanshan’s Poems 259
The lowest of all are blunt and benighted; It’s hardest to crack their stupid hides. Only when their heads are soaked in blood
8 Do they know they’re doomed to destruction.
Just see the unrepentant robber—1
In the bustling market people come to see him die. His corpse is thrown away like dirt—
12 To whom can you speak at such a time? “Stalwart fellows,” “great men”:
With one chop they are cloven in twain. Human faces, but with a bestial mind—
16 When will they cease their wicked deeds?
HS 244
I have six brothers,
And one among them was wicked. We beat him—it did no good;
4 We berated him—it didn’t take.
Hopeless in every possible way,
Greedy for wealth, fond of wild slaughter;
When he saw what he liked, he blindly wanted it,
8 A covetous mind worse than any demon.
1 Literally, “robber with open eyes”—i. e. , quite aware that what he does is wrong.
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260
寒山詩
阿爺惡見伊，
阿孃嫌不悅。
昨被我捉得，
12 惡罵恣情掣。 趂向無人處， 一一向伊說。 汝今須改行，
16 覆車須改轍。 若也不信受， 共汝惡合殺。 汝受我調伏，
20 我共汝覓活。 從此盡和同， 如今過菩薩。 學業攻鑪冶，
24 鍊盡三山鐵。 至今靜恬恬， 眾人皆讚說。
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Hanshan’s Poems 261
Our dad was disgusted at the sight of him, Our mom, displeased, took a dislike to him. So yesterday I caught hold of him,
12 And cursed him and dragged him o in my fury.
I drove him o to a private spot,
And told him o item by item.
“You have to change the way you’ve been acting—
16 Just as you take a di erent way when your cart is upset. 1 If you don’t believe what I’m saying,
I’m afraid your wickedness will bring your demise. 2
But if you submit to my instruction,
20 I’ll help you nd a livelihood. ”
From then on he was completely amenable, And now surpasses a bodhisattva!
He’s studying a trade, learning how to smelt,
24 And he’s already re ned three mountains-worth of iron. Now he’s peaceable and quite content,
And everyone sings his praises. 3
1 That is, you realize the road is poor and you must take another way if you hope to continue traveling. SD 19 uses the same image more lucidly.
2 I read 共 (“together”) as an error for 恐 (“fear”), in keeping with the similar line in SD 19.
3 The six brothers are likely the six forms of consciousness (Skt: vijñāna: eye, ear, mouth, nose, body, mind), and the evil brother is probably the mind—the one that can cause the most trouble.
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262
寒山詩
HS 245
昔日極貧苦，
夜夜數他寶。
今日審思量，
4 自家須營造。 掘得一寶藏， 純是水精珠。 大有碧眼胡，
8 密擬買將去。 余即報渠言， 此珠無價數。
HS 246
一生慵懶作，
憎重只便輕。
他家學事業，
4 余持一卷經。 無心裝褾軸， 來去省人擎。 應病則說藥，
8 方便度眾生。 但自心無事， 何處不惺惺。
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Hanshan’s Poems
263
HS 245
In past days I was extremely poor;
Every night I’d tally up the treasure of others. Today I’ve pondered deeply:
4 I must take up business for myself.
I’ve dug up a treasure of one jewel,
One pure crystal gem.
But there are many blue-eyed foreigners
8 Who secretly plan to buy it from me. So I reply to all of them:
This gem has no price.
HS 246
All my life I’ve been too lazy to act;
I’ve hated heavy things, preferred only the light. Others may learn their occupations;
4 I have only a sutra in one chapter.
I have no intentions of mounting it on a scroll: That spares me having to carry it around. Responding to each sickness, I prescribe medicine:
8 Skillful Means that save all sentient beings. Just as long as your mind is free of a airs, It will be brilliant about everything.
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264
寒山詩
HS 247
我見出家人，
不入出家學。
欲知真出家，
4 心淨無繩索。 澄澄孤玄妙， 如如無倚托。 三界任縱橫，
8 四生不可泊。 無為無事人， 逍遙實快樂。
HS 248
昨到雲霞觀，
忽見仙尊士。
星冠月帔橫，
4 盡云居山水。 余問神仙術， 云道若為比。 謂言靈無上，
8 妙藥必神秘。 守死待鶴來， 皆道乘魚去。
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Hanshan’s Poems 265
HS 247
I’ve seen people who have “left the household”:1 They don’t engage in the proper study of it.
If you want to know the real “leaving the household”,
4 The mind is pure so that it has no restraints.
Pellucid, solitary, dark and mysterious,
It is as it is, relying on nothing.
It can roam here and there through the Three Realms,
8 And cannot be anchored to the Four Forms of Birth. 2 The actionless one without a airs
Is truly delighted by such free wandering!
HS 248
Yesterday I went to the Abbey of Rosy Clouds,3
When I suddenly met Transcendent gentlemen,
With caps of stars, and moon-white capes across their shoulders;
4 They said they all lived amid mountains and waters. I asked them the art of Transcendence;
They said, “What could compare to this Way! ” They claimed nothing could be more magical,
8 Though their marvelous herbs must be a kept a holy secret. They watch over their deaths, awaiting the coming of the crane, All saying they will depart by sh. 4
1 I. e. , become monks (chu jia).
2 Birth by egg, by womb, by dampness, and by transformation—inevitable ways of
continuing samsaric existence.
3 A Daoist abbey or monastery ( guan) is meant here.
4 Daoist lore often describes practitioners achieving Transcendence riding away on
cranes or on sh.
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266
寒山詩
余乃返窮之， 12 推尋勿道理。 但看箭射空， 須臾還墜地。 饒你得仙人， 16 恰似守屍鬼。 心月自精明， 萬象何能比。 欲知仙丹術， 20 身內元神是。 莫學黃巾公， 握愚自守擬。
HS 249
余家有一宅，
其宅無正主。
地生一寸草，
4 水垂一滴露。 火燒六箇賊， 風吹黑雲雨。 子細尋本人，
8 布裹真珠爾。
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Hanshan’s Poems 267
But I re ect on this and get to the bottom— 12 I reckon that all this is senseless.
Just look at an arrow shot into the sky:
In a moment it falls back to the earth. Granted that you become a Transcendent;
16 But that’s just a ghost living in his own corpse! The Moon of the Mind is essentially bright, The myriad phenomena can’t compare.
If you want to know the Cinnabar Art,
20 There’s an original spirit inside your form. 1 Don’t imitate those “Yellow Turban” lords,2 Preserving their folly as you keep to their model.
HS 249
There is a dwelling at my home,
A dwelling that has no proper master. The earth part grows one inch of grass,
4 The water part lets drip one drop of dew,
The re part consumes the Six Thieves,3
And the wind part blows away the black storm clouds. If you carefully search for the “original person,”
8 It’s merely a gem wrapped in hempen cloth. 4
1 These four lines contrast the Daoist search of immortality (including the re nement of cinnabar as an elixir) with the Buddhist doctrine of the “Buddha Nature” that is naturally found within oneself.
2 A reference to the popular Daoist movement known pejoratively as the “Yellow Turbans,” led by a proto-Daoist magician and leader Zhang Jue 張角 at the end of the second century CE.
3 The six senses: eye, ear, mouth, nose, body, and mind.
4 This poem is an allegory of the body, which is composed of four elements: earth,
water, re, and wind. While usually these elements are perceived as impermanent stu , here the practitioner uses them to attain knowledge of the Buddha nature within (the gem wrapped in the hempen cloth of the worthless body).
Unauthenticated Download Date | 11/18/17 8:42 AM
268
寒山詩
HS 250
傳語諸公子，
聽說石齊奴。
僮僕八百人，
4 水碓三十區。 舍下養魚鳥， 樓上吹笙竽。 伸頭臨白刃，
8 癡心為綠珠。 HS 251
何以長惆悵，
人生似朝菌。
那堪數十年，
4 親舊凋落盡。 以此思自哀， 哀情不可忍。 柰何當柰何，
8 託體歸山隱。
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Hanshan’s Poems 269
HS 250
Let me tell you a story, gentlemen: Have you heard about Shi Qinu? He had eight hundred serving lads,
4 And thirty water mills.
Below his lodge he raised sh and birds,
And in his mansion he had reed-organs played.
Yet he stretched out his neck to the gleaming blade:
8 His foolish heart given over to Green Pearl. 1
HS 251
Why am I always so downhearted? Human life is like a mushroom at dawn. How can I bear, that in a few dozen years,
4 My kin and acquaintance will all wither away? Because of this, my thoughts turn to grief, And these grieving feelings I cannot bear.
Oh what shall I do? What shall I do?
8 I shall give myself over to mountain reclusion. 2
1 Shi Chong 石崇 (249–300; polite name Qinu) was a wealthy aristocrat. He was executed by the warlord Sun Xiu on trumped-up charges because Sun wanted Shi Chong’s beautiful concubine Green Pearl. Green Pearl killed herself rather than leave Shi.
2 Or, “We shall shed our forms and return to the shade of the hills [in death]. ” The Hanshan poems use 歸 (“to return”) both in the sense of entering the grave and eeing to the hills. The fact that he often uses 隱 to mean “reclusion” may make my main translation more likely.
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270
寒山詩
HS 252
繿縷關前業，
莫訶今日身。
若言由冢墓，
4 箇是極癡人。 到頭君作鬼， 豈令男女貧。 皎然易解事，
8 作麼無精神。 HS 253
我見黃河水，
凡經幾度清。
水流如急箭，
4 人世若浮萍。 癡屬根本業， 無明煩惱阬。 輪迴幾許劫，
8 只為造迷盲。
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Hanshan’s Poems 271
HS 252
Your tattered clothes come from your karma; Don’t curse the body that you have now.
If you say they result from the site of your graves,1
4 Then you’re really a complete idiot.
In the end, when you become a ghost,
Why would you make your children poor? This is quite clear and easy to understand—
8 Why are you so unperceptive?
HS 253
I see the waters of the Yellow River: How many times have they owed clear? Waters rush like a speeding arrow,
4 While the human world is like oating duckweed. Fools are dependent on their original karma, Ignorance is the snare of the kleśas.
The wheel of rebirth turns for countless kalpas,
8 While they continue to act out their blindness.
1 I. e. , that your wealth or poverty is dependent on the geomantic position of your family’s burial mounds.
Unauthenticated Download Date | 11/18/17 8:42 AM
272
寒山詩
HS 254
二儀既開闢，
人乃居其中。
迷汝即吐霧，
4 醒汝即吹風。 惜汝即富貴， 奪汝即貧窮。 碌碌群漢子，
8 萬事由天公。 HS 255
余勸諸稚子，
急離火宅中。
三車在門外，
4 載你免飄蓬。 露地四衢坐， 當天萬事空。 十方無上下，
8 來去任西東。 若得箇中意， 縱橫處處通。
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Hanshan’s Poems 273
HS 254
Ever since the Two Principles opened up,1 Humans have dwelt in their midst.
If they wish to confuse you, they’ll emit fog;
4 If they wish to awaken you, they’ll let blow the wind;
If they care for you, then you’ll be wealthy and honored; If they wish to despoil you, you’ll be impoverished.
All you men who toil away!
8 All a airs come from the Lord of Heaven. 2
HS 255
I urge all of you, children:
Depart at once from the burning house! Three carts are outside the gate;
4 They’ll keep you from becoming aimless drifters. In open ground, you’ll sit at the crossroads,
And face the sky, where all things are Empty.
In all directions, no up or down;
8 You’ll come and go, moving west, then east.
If you get the Central Idea of this,
Then you can reach everywhere in all directions! 3
1 Heaven and Earth, or yang and yin.
2 This poem emphasizes that human action is useless when it opposes one’s fate. For
a poem with a similar message, see HS 224.
3 This poem refers to the Burning House parable in the Lotus Sutra. Compare with
HS 190.