Commentators spend much energy linking each of the four people
mentioned
in lines 3–6 with speci c historical actors, with greater or less plausibility; but I suspect the author is mostly using each surname in the manner of a “Mr.
Hanshan - 01
A youth comes galloping up to them,
On a white horse with a golden bridle. “Why must you stay there teasing us?
8 Our husbands back home will nd out! ”
1 This is somewhat speculative based on the context. Chen is another term for “vinegar,” so chenchen lian literally means “sour a ection. ”
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72
寒山詩
HS 62
群女戲夕陽，
風來滿路香。
綴裙金蛺蝶，
4 插髻玉鴛鴦。 角婢紅羅縝， 閹奴紫錦裳。 為觀失道者，
8 鬢白心惶惶。 HS 63
若人逢鬼魅，
第一莫驚懅。
捺硬莫采渠，
4 呼名自當去。 燒香請佛力， 禮拜求僧助。 蚊子叮鐵牛，
8 無渠下觜處。
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Hanshan’s Poems 73
HS 62
A group of girls play in the setting sun:
When breezes come, they ll the road with their scent. Their embroidered skirts are worked with golden butter ies;
4 Inserted in their coi ures are jade mandarin ducks. Their pigtailed servants wear red silk aprons;
Their eunuch attendants have purple brocade robes. They have come to observe one who has lost his way:
8 His temples graying, his heart in turmoil.
HS 63
If you should meet a mountain goblin, The most important thing: do not panic. Force yourself to ignore him;
4 And if you call him by name, he’ll disappear. Burning incense to request the Buddha’s strength, Doing obeisance in seeking aid from monks: That’s a mosquito biting into an iron ox—
8 No place for him to sink his teeth!
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74
寒山詩
HS 64
浩浩黃河水，
東流長不息。
悠悠不見清，
4 人人壽有極。 苟欲乘白雲， 曷由生羽翼。 唯當鬒髮時，
8 行住須努力。 HS 65
乘茲朽木船，
采彼紝婆子。
行至大海中，
4 波濤復不止。 唯賚一宿糧， 去岸三千里。 煩惱從何生，
8 愁哉緣苦起。
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Hanshan’s Poems 75
HS 64
Surge upon surge, the Yellow River waters, Flowing eastwards, never ceasing.
Though you gaze far, you won’t nd them clear;
4 And every human life has its limits.
If you wished to ride the white clouds, How could you ever sprout wings? 1
You should, while you’re hair’s still black,
8 Exert yourself in every moment! 2
HS 65
Riding a boat of rotting timbers,
And gathering the seeds of the neem tree,3 We travel out onto the wide sea,
4 Where the billows never cease. Relying only on one day’s provision, We’re a thousand miles from shore. From where do these kleśa spring? 4
8 Alas! They arise from karmic woe.
1 That is, wish to become immortal. Immortals could often take the form of cranes.
2 This poem could be suggesting that since the search for immortality is futile, one should make sure one’s limited life is worthwhile (since this is a common poetic trope, that reading is more likely). If its attitude is Buddhist, it could also be
stressing the importance of cultivating practice while one is still young.
3 The neem or neemb is an Indian tree that produces leaves, owers, and fruit noted for their bitterness. A passage in the Nirvana Sutra compares the seeds to evil acts with evil karmic consequences—just as the bitter neem seeds produce a tree that is
bitter in all of its parts.
4 Kleśa ( fannao) are the factors that interfere with Buddhist practice and cause one
to generate bad karma.
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76
寒山詩
HS 66
默默永無言，
後生何所述。
隱居在林藪，
4 智日何由出。 枯槁非堅衛， 風霜成夭疾。 土牛耕石田，
8 未有得稻日。 HS 67
山中何太冷，
自古非今年。
沓嶂恆凝雪，
4 幽林每吐煙。 草生芒種後， 葉落立秋前。 此有沈迷客，
8 窺窺不見天。
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Hanshan’s Poems 77
HS 66
If you keep silent and never speak, What can be told to later generations? If you live as a recluse in forest thicket,
4 How can the sun of wisdom emerge? Emaciation does not make you a steadfast guard; Wind and frost will bring about early death.
If you use a clay ox to plow a stony eld,
8 You’ll never see a day for harvest. 1
HS 67
How very cold it is in the mountains! Always so—not just this year. Piled-up cli s are ever frozen in snow,
4 Remote forests are always emitting their mists. Grass grows only after “Grain in Ear,”
And leaves will fall before “Autumn Rises. ”2 And here is a traveler, thoroughly lost,
8 Who squints and squints and can’t see the sky.
1 E gies of oxen fashioned out of clay sometimes were featured at agricultural festivals. Thus to attempt to employ such an ox for real farming became proverbial for doing something useless. See also SD 29.
2 These are two of the twenty-four solar terms that mark the agricultural calendar. “Grain in Ear” begins June 6; “Autumn Established” begins August 7.
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78
寒山詩
HS 68
山客心悄悄，
常嗟歲序遷。
辛勤采芝朮，
4 披斥詎成仙。 庭廓雲初卷， 林明月正圓。 不歸何所為，
8 桂樹相留連。 HS 69a
有人坐山楹，
雲卷兮霞瓔。
秉芳兮欲寄，
4 路漫漫難征。 心惆悵狐疑， 年老已無成。 眾喔咿斯騫，
8 獨立兮忠貞。
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Hanshan’s Poems 79
HS 68
The mountain dweller is troubled in heart,
Always sighing at the passing of the years.
So he labors hard to pick his mushrooms and thistles—1
4 But how can his choices make him immortal? The courtyard is broad—the clouds are clearing; The forest is bright—the moon is now full. Why should I not go home now?
8 The cinnamon tree detains me. 2
HS 69a3
There is a person sitting in a mountain lodge,
Where clouds roil about (oh! ) and rose mists coil.
He holds a ower in his hand (oh! ), he wants to send it,
4 But the road is far and the journey hard.
His heart grieves sore and he hesitates,
He grows old with years yet has accomplished naught. The crowd laughs scornfully at his sad plight;
8 Yet he stands alone (oh! ), is loyal and pure.
1 Traditionally mentioned as ingredients in elixirs of immortality.
2 A cinnamon tree is said to grow in the moon, so the poet is saying he that the beauty of the moonlight detains him. I believe it not unlikely that HS 68 is two
quatrains that have been accidentally run together because of their shared rhyme.
3 HS 69 exists in a number of versions, possibly because it was originally composed in the meter and style characteristic of the Chuci collection (marked by the use of the metrical caesura particle 兮), and di erent editors of the collection were uncomfortable with it. 69a (the Sibu congkan version) shows some signs that someone attempted to revise a more eccentric poem to t the 8-line pentasyllabic format—including removal of the xi particle in some lines and shifting characters to ve-line forms (resulting in the awkward violation of poetic caesuras in lines four and ve). I have included as 69b a more consistent version taken from other
editions.
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80
寒山詩
HS 69b
有人兮山陘，
雲卷兮霞纓。
秉芳兮欲寄，
4 路漫兮難征。 心惆悵兮狐疑， 蹇獨立兮忠貞。
HS 70
豬喫死人肉，
人喫死豬腸。
豬不嫌人臭，
4 人反道豬香。 豬死拋水內， 人死掘土藏。 彼此莫相噉，
8 蓮花生沸湯。
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Hanshan’s Poems 81
HS 69b
There is a person (oh! ) in a mountain gorge,
Where clouds roil about (oh! ) and rose mists coil.
He holds a ower in his hand (oh! ) he wants to send it,
4 But the road is far (oh! ) and the journey hard. His heart grieves sore (oh! ) he hesitates,
Yet he stands alone (oh! ), is loyal and pure.
HS 70
Pigs eat the esh of dead men; People eat the innards of dead pigs. Pigs do not abhor the stink of man;
4 And men, for their part, say pigs are fragrant.
When a pigs die, they’ll throw them in the water; When people die, they dig a hole and hide them away. If both would just stop eating each other,
8 Lotus owers would grow in boiling soup.
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82
寒山詩
HS 71
快哉混沌身，
不飯復不尿。
遭得誰鑽鑿，
4 因茲立九竅。 朝朝為衣食， 歲歲愁租調。 千箇爭一錢，
8 聚頭亡命叫。 HS 72
啼哭緣何事，
淚如珠子顆。
應當有別離，
4 復是遭喪禍。 所為在貧窮， 未能了因果。 塚間瞻死屍，
8 六道不干我。
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Hanshan’s Poems 83
HS 71
How happy we were with undi erentiated selves! We didn’t eat, we didn’t piss.
Then we encountered somebody who drilled away,
4 And so we got these nine holes. 1
Now every day we work for clothes and food, And every year we deplore our taxes.
And a thousand will ght over a single copper,
8 Shouting together with all their might.
HS 72
Why are you all sobbing like that, With your falling tears like pearls?
You ought to know there is separation;
4 And you’ll encounter loss and misfortune too. What you do comes from your poverty,
And you have yet to understand karmic laws.
I contemplate the corpses amid the grave mounds,
8 And the Six Paths have no e ect on me. 2
1 This is an allusion to a passage in the Zhuangzi, in which the gods of the North and South provide the god Undi erentiated (hundun) with the holes he supposedly needs to see, hear, and eat (the so-called seven holes of the human head: ears, eyes, nostrils, and mouth). After they nish their operation, Undi erentiated dies. Zhuangzi uses it as a parable of the evils of distinction and di erentiation in human society; the poet here sees it as a symbol for su ering in the samsaric world—the “holes” are the passages through which sensual awareness reaches our consciousness. He also adds two holes, as in some Chinese lists: the urethra or vaginal opening and the anus.
2 The Six Paths are the six realms of possible rebirth in samsara: Hell, hungry ghosts, animals, humans, angry gods, and gods. The poet here is engaging in a form of meditation in which the practitioner observes the decay of human bodies in order to break attachment to the esh.
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84
寒山詩
HS 73
婦人慵經織，
男夫懶耨田。
輕浮耽挾彈，
4 踮躧拈抹弦。 凍骨衣應急， 充腸食在先。 今誰念於汝，
8 苦痛哭蒼天。 HS 74
不行真正道，
隨邪號行婆。
口慙神佛少，
4 心懷嫉妒多。 背後噇魚肉， 人前念佛陀。 如此修身處，
8 難應避柰河。
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Hanshan’s Poems 85
HS 73
Wives grown indolent at wheel and loom! Husbands too lazy to weed your elds! You lightly play with your slings and darts,
4 Shu e your slippers and twang your lutes. When bones are chilled, then clothes are a must; If you want a full belly, food should come rst. For who now is concerned for you,
8 In your bitter pain as you sob to the blue skies?
HS 74
They don’t practice the Way of True and Right,
But follow the wicked—these “practicing grannies. ” Seldom their mouths give thanks to gods or Buddhas,
4 While their hearts often dwell on jealousy. Behind others’ backs they chew sh and esh, While they chant the Buddha’s name in public. With this way of “cultivating the self ”
8 They’ll never escape the Hopeless River. 1
1 Nai he, an expression that means “there is nothing you can do,” is used as a pun to name a river of Hell that all souls must cross on their way to judgment and rebirth. See also HS 237.
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86
寒山詩
HS 75
世有一等愚，
茫茫恰似驢。
還解人言語，
4 貪婬狀若豬。 險巇難可測， 實語却成虛。 誰能共伊語，
8 令教莫此居。 HS 76
有漢姓傲慢，
名貪字不廉。
一身無所解，
4 百事被他嫌。 死惡黃連苦， 生憐白蜜甜。 喫魚猶未止，
8 食肉更無猒。
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Hanshan’s Poems 87
HS 75
There’s a kind of fool in the world, Muddle-headed, exactly like an ass.
He may understand what you have to say,
4 But he’s porcine in his greed and lust.
He’s a deep one—you can’t fathom him,
And his “words of truth” will turn to falsehood. Who can have a word with him
8 And convince him to not live here?
HS 76
There’s a man with the surname “Haughty,” “Greedy” his name, “Corrupted” his style. 1 His whole body a mass of ignorance,
4 Others doubtful about everything he does. Death he loathes, as bitter as goldthread;2 Life he loves, as sweet as white honey.
He still hasn’t stopped eating his sh,
8 Nor is he surfeited on esh.
1 “Style” (zi) indicates the individual’s formal name, used by others out of courtesy. 2 Goldthread (huanglian) is a plant (coptis chinensis) whose bitter root is used in
traditional medicine.
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88
寒山詩
HS 77
縱你居犀角，
饒君帶虎睛。
桃枝將辟穢，
4 蒜殼取為瓔。 暖腹茱萸酒， 空心枸杞羹。 終歸不免死，
8 浪自覓長生。 HS 78
卜擇幽居地，
天台更莫言。
猨啼谿霧冷，
4 嶽色草門連。 折葉覆松室， 開池引澗泉。 已甘休萬事，
8 采蕨度殘年。
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Hanshan’s Poems 89
HS 77
Suppose that you live with a rhino horn,
And use tiger-eyes for your sash;
Use peach tree branches to ward o pollution,
4 Fashion a necklace of garlic bulbs;
Warm your bellies with prickly-ash wine, Clear your minds with goji berry porridge. 1
In the end you’ll return; you can’t avoid death.
8 In vain is your search for long life.
HS 78
I found a plot for my home in a remote place— Tiantai—what more need be said?
Gibbons cry, their sound chill in the valley mist.
4 The color of the peaks reaches my weedy gate. I pluck leaves to thatch my home in the pines, Dig a pool, channel the stream water there. Already content to give up all a airs,
8 I’ll pass my last years gathering mountain greens.
1 This poem mentions a variety of remedies and talismans meant to protect the life and longevity of the wearer/consumer.
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90
寒山詩
HS 79
益者益其精，
可名為有益。
易者易其形，
4 是名之有易。 能益復能易， 當得上仙籍。 無益復無易，
8 終不免死厄。 HS 80
徒勞說三史，
浪自看五經。
洎老檢黃籍，
4 依前注白丁。 筮遭連蹇卦， 生主虛危星。 不及河邊樹，
8 年年一度青。
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Hanshan’s Poems 91
HS 79
By “bene t,” I mean “bene t one’s essence”; This could be called “bene cial. ”
By “change” I mean “change one’s form”;
4 This is termed “changeable. ”
If you can bene t, if you can change,
Then you’ll be placed on the roster of Transcendents; But with no bene t and no change,
8 You’ll never escape the calamity of death. 1
HS 80
Vain to toil in reading the Three Histories;2 A waste to peruse the Five Classics.
I’ll be listed in tax rolls until I’m old,
4 Always registered as a commoner. 3
Casting my fate, always “obstruction” comes up;4
A life ever governed by the “barren” and “danger” stars. 5 It would be better to be a riverside tree,
8 That gets to turn green once every year.
1 This very Daoist poem is a versi cation of a passage from “The Private History of Emperor Wu of the Han” (Han Wudi nei zhuan 漢武帝內傳), in which the Queen Mother of the West explains to the emperor the secrets of longevity.
2 These are the rst three of the o cial histories: Shi ji, Han Shu, Hou Han shu.
3 That is, no matter how hard the speaker studies, he will never pass the examinations
and will always keep his commoner status.
4 A reference to hexagram #39 in the Yijing: jian or “obstruction”.
5 Xu (“barrens”) and wei (“danger”) are two of the twenty-four asterisms that are used
in Chinese astrology. They govern disaster and loss.
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92
寒山詩
HS 81
碧澗泉水清，
寒山月華白。
默知神自明，
觀空境逾寂。
HS 82
我今有一襦，
非羅復非綺。
借問作何色，
4 不紅亦不紫。 夏天將作衫， 冬天將作被。 冬夏遞互用，
8 長年只這是。 HS 83
白拂栴檀柄，
馨香竟日聞。
柔和如卷霧，
4 搖拽似行雲。
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Hanshan’s Poems 93
HS 81
Clear stream water in the emerald dale; Moonlight white on Cold Mountain.
In the silence, I know Spirit is itself bright;
I look into Emptiness: realms ever more quiet.
HS 82
Today I have a jacket,
Not fashioned of gauze or patterned silk. You may ask what color it is—
4 It’s not crimson, nor is it purple.
In summer it makes do for a shirt,
In winter it makes do for a coverlet. Winter and summer, I switch its uses—
8 Through my long life I only have this.
HS 83
A white y-whisk, with sandalwood handle;1 One can smell its fragrance throughout the day. Gentle it is, like billowing mist,
4 Wafting gently, like moving clouds.
1 Fly whisks were commonly used by abbots and other authority gures in the Buddhist church as an aid to rhetorical gestures in their sermons and conversations.
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94
寒山詩
禮奉宜當暑，
高提復去塵。
時時方丈內，
8 將用指迷人。 HS 84
貪愛有人求快活，
不知禍在百年身。
但看陽燄浮漚水，
4 便覺無常敗壞人。 丈夫志氣直如鐵， 無曲心中道自真。 行密節高霜下竹，
8 方知不枉用心神。 HS 85
多少般數人，
百計求名利。
心貪覓榮華，
4 經營圖富貴。
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Hanshan’s Poems 95
O ered politely, it’s good for dealing with the heat; Raised aloft, it can remove dust too.
And sometimes, within the abbot’s cell,
8 It’s used to point the way for those who are lost.
HS 84
Greedy and covetous, there are people who seek for happiness, Unaware that disaster resides within their mortal bodies.
Just look at a single ame that oats upon the froth;
4 Then you’ll realize how Impermanence defeats and ruins us.
An upright man’s willful force is as straight as iron;
And through his never-crooked mind the way is naturally true. Dense in growth with lofty joints, that bamboo under the frost:1
8 We can know then that it’s not a waste to exert the mind and spirit.
HS 85
So many di erent kinds of men:
With many schemes they seek fame and pro t. Their minds are greedy as they seek their glory,
4 Laying plans, plotting for wealth and status.
1 Because of bamboo’s ability to withstand cold weather, it became a symbol for thriving under adversity. Here there are other plays on words as well: “dense in growth” could mean “careful in conduct,” and “lofty joints” could mean “lofty self-restraint. ”
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96
寒山詩
心未片時歇，
奔突如煙氣。
家眷實團圓，
8 一呼百諾至。 不過七十年， 冰消瓦解置。 死了萬事休，
12 誰人承後嗣。 水浸泥彈丸， 方知無意智。
HS 86
貪人好聚財，
恰如梟愛子。
子大而食母，
4 財多還害己。 散之即福生， 聚之即禍起。 無財亦無禍，
8 鼓翼青雲裏。
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Hanshan’s Poems
97
Their minds never have a moment’s rest, Rushing about like a surging fog.
A large family’s truly all around them;
8 A hundred assents to every summons.
But seventy years have not passed by
When the ice melts away and the tiles will shatter. He’ll die, and all earthly a airs will end;
12 Who then will stand to inherit?
It’s like water soaking a ball of mud— You’ll know then there’s no wisdom in it.
HS 86
Greedy people who like to hoard wealth Are just like the owls who love their chicks. When the chick gets big it eats its mother;
4 When wealth is great it will harm you. Get rid of it, then good fortune is born; Collect it and disaster arises.
No wealth, and then no disaster—
8 You can beat your wings amid the blue clouds.
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98
寒山詩
HS 87
去家一萬里，
提劍擊匈奴。
得利渠即死，
4 失利汝即殂。 渠命既不惜， 汝命有何辜。 教汝百勝術，
8 不貪為上謨。 HS 88
嗔是心中火，
能燒功德林。
欲行菩薩道，
忍辱護真心。
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Hanshan’s Poems 99
HS 87
You’re away from home ten thousand leagues, Drawing your sword to strike the Xiongnu. 1 If you get the advantage, then he will die;
4 If you lose it, you will perish.
Since you don’t care if he lives or dies, What guilt does your own life bear?
I’ll teach you the art of a hundred victories:
8 Not coveting is the best plan of all.
HS 88
Anger is a re in the mind
That can burn down your forest of merit. If you wish to travel the Bodhisattva’s path, Forbear, and protect your true mind.
1 The Xiongnu were northern nomads frequently involved in border wars during the Han dynasty. After the Han, they became a standard literary term for enemy peoples to the north, particularly in frontier poetry.
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100
寒山詩
HS 89
汝為埋頭癡兀兀，
愛向無明羅剎窟。
再三勸你早修行，
4 是你頑癡心恍惚。 不肯信受寒山語， 轉轉倍加業汨汨。 直待斬首作兩段，
8 方知自身奴賊物。 HS 90
惡趣甚茫茫，
冥冥無日光。
人間八百歲，
4 未抵半宵長。 此等諸癡子， 論情甚可傷。 勸君求出離，
8 認取法中王。
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Hanshan’s Poems 101
HS 89
All of you bury your heads away, foolish and muddle-headed. You love to seek the cavern of the demon Ignorance.
Over and over, I’ve urged you to start your practice early;
4 It’s you who are dim and stupid, your minds lost in a daze. You’re unwilling to put your trust in Cold Mountain’s words; More and more, ever increasing, your evil karma ows on. Just wait until your head’s cut o and you are split in two;
8 Then you’ll know that your own Self is just a slave, a bandit.
HS 90
How limitless the Three Evil Paths;1 Murky and dark without a sun. Eight hundred years of human life
4 Don’t ll out half a night-time there. All the fools of this type
To tell the truth, are really pathetic. I urge you sir, to seek release,
8 And acknowledge the Prince of the Dharma. 2
1 The three unfortunate paths of rebirth: animals, hungry ghosts, and the Hell realms.
2 The Buddha.
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102
寒山詩
HS 91
世有多解人，
愚癡徒苦辛。
不求當來善，
4 唯知造惡因。 五逆十惡輩， 三毒以為親。 一死入地獄，
8 長如鎮庫銀。 HS 92
天高高不窮，
地厚厚無極。
動物在其中，
4 憑茲造化力。 爭頭覓飽暖， 作計相噉食。 因果都未詳，
8 盲兒問乳色。
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Hanshan’s Poems 103
HS 91
In the world there are men with “great understanding” Who are foolish—only su er and toil.
They don’t seek the good of their future lives;
4 Only know how to create evil karma. The Five Perversions, the Ten Evil Acts, The Three Poisons they take as kin. 1 And once they die, they enter Hell,
8 Held there as long as good-luck silver. 2
HS 92
The Heavens are high—high and forever; The Earth is deep—deep and endless. Living things dwell between them,
4 And rely on them to produce transformations. They vie in seeking contentment and warmth, Lay plans to devour each other.
Of causes and results they understand little:
8 Blind men asking about the color of milk.
1 The Five Perversions are: Killing one’s father, killing one’s mother, killing an arhat, destroying the harmony of the sangha, and shedding the blood of a Buddha. The Ten Evil Acts are: killing, robbery, illicit sex, wild speech, lying, slander, attery, greed, anger, and perverse views. The Three Poisons are greed, anger, and ignorance.
2 Silver kept in one’s warehouse permanently for emergencies; such silver was also thought to suppress bad luck and preserve good fortune. The term literally means “suppression warehouse silver. ”
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104
寒山詩
HS 93
天下幾種人，
論時色數有。
賈婆如許夫，
4 黃老元無婦。 衛氏兒可憐， 鐘家女極醜。 渠若向西行，
8 我便東邊走。 HS 94
賢士不貪婪，
癡人好鑪冶。
麥地占他家，
4 竹園皆我者。 努膊覓錢財， 切齒驅奴馬。 須看郭門外，
8 壘壘松柏下。
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Hanshan’s Poems 105
HS 93
The various kinds of people in the world, To tell the truth, have their di erent aspects. Old lady Jia had so many husbands,
4 While Old Huang never had a wife at all. The Wei clan’s boy was quite charming, While the Zhong family girl was ugly indeed. If he decides to head o to the west,
8 Then I will run to the east. 1
HS 94
A worthy gentleman controls his greed, While the fool is fond of his alchemy. 2 He’ll occupy the elds of others,
4 Claim bamboo and gardens as his own. Flexing his arms, he seeks out wealth; Grinding his teeth, he drives a worn-out nag. He should look beyond the city walls,
8 At the mounds piled up below pine and cypress. 3
1 This poem simply emphasizes the arbitrary aspects and tastes of human beings.
Commentators spend much energy linking each of the four people mentioned in lines 3–6 with speci c historical actors, with greater or less plausibility; but I suspect the author is mostly using each surname in the manner of a “Mr. Smith” or a “Miss Jones. ” The last couplet should not be taken as the author’s preference, but simply as another example of human perversity—if someone does one thing, someone else is bound to do the opposite.
2 I. e. , experiments in creating gold. 3 Grave mounds.
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106
寒山詩
HS 95
嗊嗊買魚肉，
擔歸餧妻子。
何須殺他命，
4 將來活汝己。 此非天堂緣， 純是地獄滓。 徐六語破堆，
8 始知沒道理。 HS 96
有人把椿樹，
喚作白栴檀。
學道多沙數，
4 幾箇得泥丸。 棄金却擔草， 謾他亦自謾。 似聚砂一處，
8 成團也大難。
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Hanshan’s Poems 107
HS 95
“Mid shouting and bustle you buy sh and esh, And bear it back home to feed wife and child. But why must you take the life of another
4 And use it to sustain your own existence? Those aren’t conditions that lead to Heaven; They’re purely the dregs of Hell. ”
The words of Xu Six have hit the mark,
8 You’ll know then that this makes no sense. 1
HS 96
There are people who would call the ailanthus2 By the name of white sandalwood.
There are many who study the Dharma,
4 But only a few who will nd nirvana.
They’ll cast away gold and carry weeds instead, Deceiving others and deceiving themselves. Like piling up sand in one place—
8 You can’t make it form a ball.
1 The identity of Xu Six is not known. It may just be another one of Hanshan’s hypothetical speakers. Here he lectures the poem’s persona on vegetarianism.
2 A tree known not just for its unpleasant odor but for the uselessness of its wood.
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108
寒山詩
HS 97
蒸砂擬作飯，
臨渴始掘井。
用力磨碌甎，
4 那堪將作鏡。 佛說平元等， 總有真如性。 但自審思量，
8 不用閑爭競。 HS 98
推尋世間事，
子細總皆知。
凡事莫容易，
4 盡愛討便宜。 護即弊成好， 毀即是成非。 故知雜濫口，
8 背面總由伊。 冷暖我自量， 不信奴脣皮。
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Hanshan’s Poems 109
HS 97
Steam sand, planning to make rice— Digging a well only when you thirst.
Use your strength to polish a piece of tile—
4 When will it ever become a mirror? 1
The Buddha’s words hold all things equal, Always possess the nature of True Suchness. 2 If you really think carefully about it,
8 It’s useless to vie and struggle.
HS 98
Examine the a airs of this world: Carefully, so you know all: Common a airs are hardly easy;
4 All love to seek what they prefer.
In defense they’ll turn the bad to good,
In slander they’ll turn what is true to false. So you know that those who endlessly debate
8 Are just secretly choosing what they want. I’ll judge the hot and the cold for myself: In this I won’t trust what those guys say.
1 A proverbial expression for useless e ort in seeking enlightenment—most famously expressed in a story in which the early Chan master Mazu Daoyi 馬祖道一 persuades Nanyue Huairang 南嶽懷讓 that meditation is like polishing a tile to create a mirror.
2 “All things equal” explains the Sanskrit term samatā, which can mean equanimity as well, the ability to not cling to things. True Suchness (zhenru) is bhūtatathatā, a Mahayana term used to express ultimate reality.
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110
寒山詩
HS 99
蹭蹬諸貧士，
飢寒成至極。
閑居好作詩，
4 札札用心力。 賤他言孰采， 勸君休歎息。 題安糊䴵上，
8 乞狗也不喫。 HS 100
欲識生死譬，
且將冰水比。
水結即成冰，
4 冰消返成水。 已死必應生， 出生還復死。 冰水不相傷，
8 生死還雙美。
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Hanshan’s Poems 111
HS 99
Stumbling along, those poor scholars,
Their hunger and cold have reached the extreme. In their idleness they like to write verse,
4 Toiling away, using all their brains.
They’re low-ranking, so who will prefer their words? But I urge them not to sigh about it.
If you were to write your verse on a cake,
8 A dog wouldn’t eat it if you asked him. 1
HS 100
Would you know a likeness for life and death? Then try comparing water to ice.
Water freezes and turns to ice;
4 Ice melts and returns to water. Already dead; you’ll live again. Another life; you’ll die once more. Ice and water won’t harm each other:
8 Life and death are a paired delight.
1 Or “even a begging dog wouldn’t eat it. ”
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112
寒山詩
HS 101
尋思少年日，
遊獵向平陵。
國使職非願，
4 神仙未足稱。 聯翩騎白馬， 喝兔放蒼鷹。 不覺大流落，
8 皤皤誰見矜。 HS 102
偃息深林下，
從生是農夫。
立身既質直，
4 出語無諂諛。 保我不鑒璧， 信君方得珠。 焉能同泛灩，
8 極目波上鳧。
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Hanshan’s Poems 113
HS 101
I think back on the days of my youth, When I’d go hunting toward Pingling. 1
A position as state courier was not my wish,
4 And I never thought the Transcendent Way worth praising. I galloped about upon my white steed,
Called out hares, let loose my gray hawk.
Then unawares, I went into a great decline:
8 White-haired, who is concerned for me?
HS 102
I hid away in a deep wood,
Taking up life as a farmer.
I established myself as upright and straight,
4 Never uttered attery or slander.
I protect my unexamined jade,2
I’ll leave it to you to nd the pearl. 3
How can I join them in the drift and ow?
8 At the edge of my sight, those ducks on the waves.
1 A fashionable suburb of the capital in Han times; later, it was used in poetry to describe neighborhoods of the elites.
2 Probably a reference to the famous piece of jade discovered by Mr. He 和氏 in the Warring States period. He attempted to persuade di erent rulers of its value, but instead found himself brutally punished. Finally the value of the jade was discovered and was fashioned into a precious disk. Since then, the story has become a metaphor for unrecognized talents. Here, the speaker says he prefers to live as a recluse rather than seek o ce.
3 I take this to refer to the active desire to attain o ce or status. Various commentators nd speci c allusions here, but none strike me as satisfactory.
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114
寒山詩
HS 103
不須攻人惡，
何用伐己善。
行之則可行，
4 卷之則可卷。 祿厚憂積大， 言深慮交淺。 聞茲若念茲，
8 小子當自見。 HS 104
富兒會高堂，
華燈何煒煌。
此時無燭者，
4 心願處其傍。 不意遭排遣， 還歸暗處藏。 益人明詎損，
8 頓訝惜餘光。
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Hanshan’s Poems 115
HS 103
No need to attack the other’s faults;
And what use to aunt your own virtues?
If you’re going to take action then go ahead;
4 If you’re going to withdraw, then do that too.
Salary generous—worry about your great duties;1 Advice profound—fret that your connections are weak. Hear this, all of you, and remember!
8 You young ones will discover this for yourselves.
HS 104
Wealthy lads assemble in the high hall;
Their fancy lanterns—how bright they shine! Just then, a man without a candle
4 Wants to stay at their side.
You wouldn’t think he’d be refused, ejected,
Sent home to dwell alone in darkness.
How is it less bright when light is shared with others?
9 How surprising—they begrudged their extra light.
1 I accept that the correct character for 積 (“accumulate”) here should be 責 (“duty”), in keeping with other editions.
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116
寒山詩
HS 105
世有聰明士，
勤苦探幽文。
三端自孤立，
4 六藝越諸君。 神氣卓然異， 精彩超眾群。 不識箇中意，
8 逐境亂紛紛。 HS 106
層層山水秀，
煙霞鎖翠微。
嵐拂紗巾濕，
4 露霑簑草衣。 足躡遊方履， 手執古藤枝。 更觀塵世外，
8 夢境復何為。
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Hanshan’s Poems 117
HS 105
There are clever scholars in the world, Who toil way, plunged in writings obscure. They stand alone with their Three Tips,1
4 Surpass all others in the Six Arts. 2
The force of their spirit is manifestly unique, Their brilliance goes beyond the common crowd. But they don’t know the Central Import,3
8 And bustle about the world in frenzied disorder.
HS 106
Scene upon scene, the landscape superb;
Mist and rosy clouds enclose the distant mountain green. Fog brushes and dampens my silken head cloth;
4 The dew soaks my raincoat made of straw. My feet tread in wanderer’s shoes,
My hand grasps an old rattan sta .
If you look beyond this dusty world,
8 What is there other than a realm of dreams?
1 The “three tips” (brush, weapon, and tongue) are skills in writing, marital arts, and oratory.
2 The traditional six arts of early Confucianism are: rites, music, archery, charioteering, calligraphy, and arithmetic.
3 That is, the Buddhist dharma.
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118
寒山詩
HS 107
滿卷才子詩，
溢壺聖人酒。
行愛觀牛犢，
4 坐不離左右。 霜露入茅簷， 月華明瓮牖。 此時吸兩甌，
8 吟詩五百首。 HS 108
施家有兩兒，
以藝干齊楚。
文武各自備，
4 託身為得所。 孟公問其術， 我子親教汝。 秦衛兩不成，
8 失時成齟齬。
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Hanshan’s Poems 119
HS 107
Filling the scroll, a talented man’s verse;
Filling the jug, wine of the Sage. 1
When walking, I love to go see my oxen and calves;
4 When I sit, scroll and jug never leave my side. Frost and dew penetrate my thatched eaves; Moonlight brightens my ramshackle window. 2 Now is when I’ll sip a few cups,
8 And chant ve hundred poems!
HS 108
The Shi family had two sons,
Who with their skills sought jobs in Qi and Chu. One was versed in civil, the other, martial a airs;
4 So they committed themselves and found a place. Master Meng asked after their method;
“My sons will tell you themselves:
Your sons both failed in Qin and Wei;
8 Their timing was bad, and so nothing went right. ”3
1 Wine of the Sage was a clear, strained wine, as opposed to Wine of the Worthy, which was muddy and considered of lower quality.
2 Literally, “jug-window,” a window frame formed from a broken jug—a poetic cliché for a rustic dwelling.
3 This is a versi cation of an anecdote from the Liezi. One of the sons of Mr. Shi found a job as a Confucian tutor in Qi; another found a job as a military strategist in Chu. When Mr. Meng’s sons attempted the same thing, they picked the wrong countries: one attempted to nd a tutor job in the militaristic Qin, the other a strategist position in the weak and accommodating Wei. As a result, one son was castrated, and the other had his feet cut o .
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120
寒山詩
HS 109
止宿鴛鴦鳥，
一雄兼一雌。
銜花相共食，
4 刷羽每相隨。 戲入煙霄裏， 宿歸沙岸湄。 自憐生處樂，
8 不奪鳳皇池。 HS 110
或有衒行人，
才藝過周孔。
見罷頭兀兀，
4 看時身侗侗。 繩牽未肯行， 錐刺猶不動。 恰似羊公鶴，
8 可憐生氃氋。
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Hanshan’s Poems 121
HS 109
Stopping to roost, a pair of mandarin ducks: One of them male, the other female. Blossoms in beaks, they feed one another;
4 Scrubbing their feathers, they travel together. Playfully they enter the misty vault above; When roosting, they return to their sandy bank. They naturally love their place of birth:
8 They’ll not seize a place at Phoenix Pool. 1
HS 110
There’s a man who boasts of his actions,
More talented than the Duke of Zhou or Confucius! Just to see him will make you dizzy;
4 When you look at him, he seems splendid and grand. Try leading him with a rope and he’ll never budge; Stick him with an awl and he won’t jump at all.
He’s just like those cranes of Master Yang:
8 How adorable they are as they shake their feathers! 2
1 Phoenix Pool can be a symbol for high political o ce.
2 Master Yang’s cranes were trained to perform a dance, but when he invited some
guests to watch them perform, they would simply stand and shake their feathers. The anecdote is applied to men who may seem impressive and talented but accomplish nothing.
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122
寒山詩
HS 111
少小帶經鋤，
本將兄共居。
緣遭他輩責，
4 剩被自妻踈。 拋絕紅塵境， 常遊好閱書。 誰能借斗水，
8 活取轍中魚。 HS 112
變化計無窮，
生死竟不止。
三途鳥雀身，
4 五嶽龍魚已。 世濁作䍲羺， 時清為騄駬。 前迴是富兒，
8 今度成貧士。
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Hanshan’s Poems 123
HS 111
When young I’d take along a book as I plowed,1 Back when I lived with my older brother.
Then because I met blame from others,
4 Even my wife kept her distance from me.
Let me cast aside this world of red dust,
Always go wandering with the books that I love! Who can borrow a pail of water
8 And keep the cart-rut sh alive? 2
HS 112
There’s no end to Transformation’s plans;
No stopping the cycles of life and death.
You’re in the body of a bird on the Three Evil Paths,
4 Then a dragon or sh among the Five Peaks.
When the age is corrupt, you’re a curly- eeced ram, When the times are fair, you’re a ne, swift horse. 3 Last time you were a wealthy young man;
8 Now you’ve become an impoverished scholar.
1 The text says “classic,” but that term can apply to scriptures of all the major faiths. Probably standard Confucian texts are meant.
2 An anecdote from the Zhuangzi tells of a magical sh who was trapped in a cart-rut lled with water. When he begs Zhuangzi for some water, Zhuangzi tells him he’ll get the king to divert a whole river for him. The sh replies that by then it will be too late.
3 Literally, “Green Ears,” a famous steed that exempli es a ne horse.
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124
寒山詩
HS 113
書判全非弱，
嫌身不得官。
銓曹被拗折，
4 洗垢覓瘡瘢。 必也關天命， 今冬更試看。 盲兒射雀目，
8 偶中亦非難。 HS 114
貧驢欠一尺，
富狗剩三寸。
若分貧不平，
4 中半富與困。 始取驢飽足， 却令狗飢頓。 為汝熟思量，
8 令我也愁悶。
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Hanshan’s Poems 125
HS 113
I wasn’t weak at all in Calligraphy or Judgments; But they disliked my stature, so I didn’t get a post. 1 The Examination Board really grilled me;
4 They washed away dirt to look for my scars. 2 But if this depends on Heaven’s will,
This winter I’ll try again and see.
When a blind man shoots for the sparrow’s eye,
8 It’s not impossible he’ll hit it sometimes.
HS 114
An impoverished ass is short by a foot,
A wealthy dog has three inches too much.
If you give to the poor to correct the injustice,
4 In the process the wealthy will su er. If you start by making the ass satis ed, It’ll end by starving the dog.
If I think long on this for your sake,
8 It really makes me depressed.
1 In the Tang examination system, examinees were evaluated not just for their compositional skills, but for factors like neatness of handwriting and physical stature.
2 Proverbial for being excessive in fault- nding.
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126
寒山詩
HS 115
柳郎八十二，
藍嫂一十八。
夫妻共百年，
4 相憐情狡猾。 弄璋字烏䖘， 擲瓦名婠妠。 屢見枯楊荑，
8 常遭青女殺。 HS 116
大有飢寒客，
生將獸魚殊。
長存磨石下，
4 時哭路邊隅。 累日空思飯， 經冬不識襦。 唯齎一束草，
8 并帶五升麩。
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Hanshan’s Poems 127
HS 115
“Young Master” Liu is eighty-two; “Matron” Lan is but eighteen.
Husband and wife share a hundred years;1
4 They cherish each other, but their love’s a deceit. Their son played with seals; he was styled Tiger; Their daughter toyed with tiles; she was named Sissy. 2 But I’ve often seen shoots grow on withered willows;
8 Always the frost goddess kills them. 3
HS 116
There are many cold and hungry men
Who by birth are di erent from beast and sh; Yet they always shelter under millstones,
4 And often weep by the side of the road.
For many days they’ve thought of food in vain; They pass the whole winter unaware of shirts. They have for bedding but a bundle of straw,
8 And carry with them ve pints of bran.
1 A sarcasm based on a popular blessing: “May husband and wife share a hundred years” (i. e. , live a hundred years together). Here, the combined ages of the couple equal one hundred.
2 This couplet alludes to a Shijing poem that stresses the di erence in the treatment of baby boys and baby girls; the boys are treated well and given ne seals to play with; the girls are treated poorly and can only play with earthen tiles. The names given the children are meant to be cute baby names with traditional gender associations.
3 In general, this poem is a satire on elderly men remarrying young women; the last couplet suggests that any o spring born of such a union will die young.
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128
寒山詩
HS 117
赫赫誰壚肆，
其酒甚濃厚。
可憐高幡幟，
4 極目平升斗。 何意訝不售， 其家多猛狗。 童子欲來沽，
8 狗齩便是走。 HS 118
吁嗟濁濫處，
羅剎共賢人。
謂是等流類，
4 焉知道不親。 狐假師子勢， 詐妄却稱珍。 鉛礦入鑪冶，
8 方知金不真。
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Hanshan’s Poems
129
HS 117
Who owns that glittering wine shop there? Its wine is dark and thick enough,
It has a lovely, lofty sign,
4 And the clerks are keen to measure fair. Surprisingly, their sales are poor!
They have too many vicious dogs. When serving lads stop in to buy,
8 The dogs will bite and the lads will ee.
HS 118
Alas, this place of pollution,
Where demons mingle with worthies. But everyone thinks they’re just the same,
4 So how could you know that their paths diverge? Foxes ape the manner of lions,
Deceptions are praised as precious.
But put the lead ore in the furnace,
8 Then you’ll know that their “gold” is fake.
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130
寒山詩
HS 119
田家避暑月，
斗酒共誰歡。
雜雜排山果，
4 踈踈圍酒樽。 蘆莦將代席， 蕉葉且充盤。 醉後搘頤坐，
8 須彌小彈丸。 HS 120
箇是何措大，
時來省南院。
年可三十餘，
4 曾經四五選。 囊裏無青蚨， 篋中有黃卷。 行到食店前，
8 不敢暫迴面。
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Hanshan’s Poems 131
HS 119
In a farmer’s house, avoiding the summer heat; With whom should I share my drinking bouts? Randomly I set out mountain fruit,
4 And scatter wine cups all about us.
Reeds are woven to serve as mats,
And plantain leaves replace our plates.
When we’re drunk we’ll sit, our chins on our hands,
8 And pretend that Sumeru’s a little ball! 1
HS 120
What poor bookworm is this?
Sometimes he comes to the South Court exams. 2 He’s probably over thirty years old,
4 And has taken the test four or ve times. His purse is empty of “blue beetles”;3
His satchel is lled with yellow scrolls. 4 When he walks in front of the food shops,
8 He doesn’t dare turn his head for a moment. 5
1 In Buddhist cosmology, Mt. Sumeru is the large mountain situated in the center of every individual cosmos.
2 A court established by the Board of Rites in Tang times where the examinations were announced.
3 “Blue beetle”: a slang term for copper cash.
4 Tang manuscripts were usually copied on paper with a yellow tint.
5 That is, to show that he is interested in food (and thus admit his own poverty).
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132
寒山詩
HS 121
為人常喫用，
愛意須慳惜。
老去不自由，
4 漸被他推斥。 送向荒山頭， 一生願虛擲。 亡羊罷補穿，
8 失意終無極。 HS 122
浪造凌霄閣，
虛登百尺樓。
養生仍夭命，
4 誘讀詎封侯。 不用從黃口， 何須猒白頭。 未能端似箭，
8 且莫曲如鈎。
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Hanshan’s Poems 133
HS 121
People always have their cost of living;
Their covetous minds must learn parsimony. Then they grow old, never at liberty,
4 Gradually pushed aside by others.
Sent o to a grave on an overgrown hill,
All the hopes of their lives are thrown away. When the sheep’s ed, give up blocking the holes;
8 There’s no end to the disappointment.
HS 122
Useless to reach a lodge that pierces the sky, Vain to climb a hundred-foot tower.
You’ll nourish your life and still die young;
4 Be lured to study, but never be enfeo ed. No good to imitate edglings;1
Why be bothered by growing old?
If you can’t be as straight as an arrow,
8 At least don’t be as bent as a hook.
1 An allusion to a story in which Confucius nds out from a bird-catcher that edglings are easier to catch than adult birds, because they are naïve and more greedy for food. Here, it suggests that a wise person should not imitate the petty or the immature.
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134
寒山詩
HS 123
雲山疊疊連天碧，
路僻林深無客遊。
遠望孤蟾明皎皎，
4 近聞群鳥語啾啾。 老夫獨坐棲青嶂， 少室閑居任白頭。 可歎往年與今日，
8 無心還似水東流。 HS 124
富貴踈親聚，
只為多錢米。
貧賤骨肉離，
4 非關少兄弟。 急須歸去來， 招賢閣未啟。 浪行朱雀街，
8 踏破皮鞋底。
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Hanshan’s Poems 135
HS 123
Cloudy mountains, range on range, stretch their emerald to the sky; Road remote, forest deep: no travelers wander here.
Afar I gaze at the solitary toad, bright and gleaming white;1
4 Nearby I hear the ocks of birds that twitter noisily. An old man sits all alone, nesting on green cli s; Living idly in a little room, giving in to his old age. 2 What’s amazing: from former years up until today,
8 I’ve kept myself free of intentions, like water owing east.
HS 124
Far relations ock to the wealthy and great; It’s only because of their money and grain. Close kin will shun the poor and base;
4 It’s not because they have few brothers.
You should go back home again,
For Summon-Worthy Lodge will never open. It’s vain to tread Vermillion Bird Street,
8 Wearing out the soles of your shoes. 3
1 In traditional Chinese lore, a toad is said to dwell on the moon; this led to using “toad” as an elegant substitution.
2 I take the text’s 少室 for 小室. Possibly the “small room ten foot square” of Vimalakirtī (and which later became a description of the abbot’s residence—see HS 83) is meant here.
3 This poem condemns the power structure, suggesting that it is rooted entirely in relationships and wealthy connections. It would be better to be content at home, rather than seek public o ce by haunting the streets of the city. The Summon- Worthy Lodge was constructed by a Han prince to encourage talented men to join his entourage. Vermilion Bird Street was a major street in the Tang capital of Chang’an.
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136
寒山詩
HS 125
我見一癡漢，
仍居三兩婦。
養得八九兒，
4 總是隨宜手。 丁防是新差， 資財非舊有。 黃蘗作驢鞦，
8 始知苦在後。 HS 126
新穀尚未熟，
舊穀今已無。
就貸一斗許，
4 門外立踟躕。 夫出教問婦， 婦出遣問夫。 慳惜不救乏，
8 財多為累愚。
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Hanshan’s Poems 137
HS 125
I have seen a foolish man
Who has two or three wives at home. And he’s raised eight or nine sons,
4 All of them obedient to his will.
But there’s been a new round of army conscriptions, And his wealth isn’t what it was. 1
Tie Amur cork bark to the crupper of your ass,
8 Then you’ll know that the bitter comes from behind. 2
HS 126
The new grain has yet to ripen, While the old grain’s already run out. So I go to borrow a measure or so,
4 Hesitating outside of their gate.
On a white horse with a golden bridle. “Why must you stay there teasing us?
8 Our husbands back home will nd out! ”
1 This is somewhat speculative based on the context. Chen is another term for “vinegar,” so chenchen lian literally means “sour a ection. ”
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72
寒山詩
HS 62
群女戲夕陽，
風來滿路香。
綴裙金蛺蝶，
4 插髻玉鴛鴦。 角婢紅羅縝， 閹奴紫錦裳。 為觀失道者，
8 鬢白心惶惶。 HS 63
若人逢鬼魅，
第一莫驚懅。
捺硬莫采渠，
4 呼名自當去。 燒香請佛力， 禮拜求僧助。 蚊子叮鐵牛，
8 無渠下觜處。
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Hanshan’s Poems 73
HS 62
A group of girls play in the setting sun:
When breezes come, they ll the road with their scent. Their embroidered skirts are worked with golden butter ies;
4 Inserted in their coi ures are jade mandarin ducks. Their pigtailed servants wear red silk aprons;
Their eunuch attendants have purple brocade robes. They have come to observe one who has lost his way:
8 His temples graying, his heart in turmoil.
HS 63
If you should meet a mountain goblin, The most important thing: do not panic. Force yourself to ignore him;
4 And if you call him by name, he’ll disappear. Burning incense to request the Buddha’s strength, Doing obeisance in seeking aid from monks: That’s a mosquito biting into an iron ox—
8 No place for him to sink his teeth!
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74
寒山詩
HS 64
浩浩黃河水，
東流長不息。
悠悠不見清，
4 人人壽有極。 苟欲乘白雲， 曷由生羽翼。 唯當鬒髮時，
8 行住須努力。 HS 65
乘茲朽木船，
采彼紝婆子。
行至大海中，
4 波濤復不止。 唯賚一宿糧， 去岸三千里。 煩惱從何生，
8 愁哉緣苦起。
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Hanshan’s Poems 75
HS 64
Surge upon surge, the Yellow River waters, Flowing eastwards, never ceasing.
Though you gaze far, you won’t nd them clear;
4 And every human life has its limits.
If you wished to ride the white clouds, How could you ever sprout wings? 1
You should, while you’re hair’s still black,
8 Exert yourself in every moment! 2
HS 65
Riding a boat of rotting timbers,
And gathering the seeds of the neem tree,3 We travel out onto the wide sea,
4 Where the billows never cease. Relying only on one day’s provision, We’re a thousand miles from shore. From where do these kleśa spring? 4
8 Alas! They arise from karmic woe.
1 That is, wish to become immortal. Immortals could often take the form of cranes.
2 This poem could be suggesting that since the search for immortality is futile, one should make sure one’s limited life is worthwhile (since this is a common poetic trope, that reading is more likely). If its attitude is Buddhist, it could also be
stressing the importance of cultivating practice while one is still young.
3 The neem or neemb is an Indian tree that produces leaves, owers, and fruit noted for their bitterness. A passage in the Nirvana Sutra compares the seeds to evil acts with evil karmic consequences—just as the bitter neem seeds produce a tree that is
bitter in all of its parts.
4 Kleśa ( fannao) are the factors that interfere with Buddhist practice and cause one
to generate bad karma.
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76
寒山詩
HS 66
默默永無言，
後生何所述。
隱居在林藪，
4 智日何由出。 枯槁非堅衛， 風霜成夭疾。 土牛耕石田，
8 未有得稻日。 HS 67
山中何太冷，
自古非今年。
沓嶂恆凝雪，
4 幽林每吐煙。 草生芒種後， 葉落立秋前。 此有沈迷客，
8 窺窺不見天。
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Hanshan’s Poems 77
HS 66
If you keep silent and never speak, What can be told to later generations? If you live as a recluse in forest thicket,
4 How can the sun of wisdom emerge? Emaciation does not make you a steadfast guard; Wind and frost will bring about early death.
If you use a clay ox to plow a stony eld,
8 You’ll never see a day for harvest. 1
HS 67
How very cold it is in the mountains! Always so—not just this year. Piled-up cli s are ever frozen in snow,
4 Remote forests are always emitting their mists. Grass grows only after “Grain in Ear,”
And leaves will fall before “Autumn Rises. ”2 And here is a traveler, thoroughly lost,
8 Who squints and squints and can’t see the sky.
1 E gies of oxen fashioned out of clay sometimes were featured at agricultural festivals. Thus to attempt to employ such an ox for real farming became proverbial for doing something useless. See also SD 29.
2 These are two of the twenty-four solar terms that mark the agricultural calendar. “Grain in Ear” begins June 6; “Autumn Established” begins August 7.
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78
寒山詩
HS 68
山客心悄悄，
常嗟歲序遷。
辛勤采芝朮，
4 披斥詎成仙。 庭廓雲初卷， 林明月正圓。 不歸何所為，
8 桂樹相留連。 HS 69a
有人坐山楹，
雲卷兮霞瓔。
秉芳兮欲寄，
4 路漫漫難征。 心惆悵狐疑， 年老已無成。 眾喔咿斯騫，
8 獨立兮忠貞。
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Hanshan’s Poems 79
HS 68
The mountain dweller is troubled in heart,
Always sighing at the passing of the years.
So he labors hard to pick his mushrooms and thistles—1
4 But how can his choices make him immortal? The courtyard is broad—the clouds are clearing; The forest is bright—the moon is now full. Why should I not go home now?
8 The cinnamon tree detains me. 2
HS 69a3
There is a person sitting in a mountain lodge,
Where clouds roil about (oh! ) and rose mists coil.
He holds a ower in his hand (oh! ), he wants to send it,
4 But the road is far and the journey hard.
His heart grieves sore and he hesitates,
He grows old with years yet has accomplished naught. The crowd laughs scornfully at his sad plight;
8 Yet he stands alone (oh! ), is loyal and pure.
1 Traditionally mentioned as ingredients in elixirs of immortality.
2 A cinnamon tree is said to grow in the moon, so the poet is saying he that the beauty of the moonlight detains him. I believe it not unlikely that HS 68 is two
quatrains that have been accidentally run together because of their shared rhyme.
3 HS 69 exists in a number of versions, possibly because it was originally composed in the meter and style characteristic of the Chuci collection (marked by the use of the metrical caesura particle 兮), and di erent editors of the collection were uncomfortable with it. 69a (the Sibu congkan version) shows some signs that someone attempted to revise a more eccentric poem to t the 8-line pentasyllabic format—including removal of the xi particle in some lines and shifting characters to ve-line forms (resulting in the awkward violation of poetic caesuras in lines four and ve). I have included as 69b a more consistent version taken from other
editions.
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80
寒山詩
HS 69b
有人兮山陘，
雲卷兮霞纓。
秉芳兮欲寄，
4 路漫兮難征。 心惆悵兮狐疑， 蹇獨立兮忠貞。
HS 70
豬喫死人肉，
人喫死豬腸。
豬不嫌人臭，
4 人反道豬香。 豬死拋水內， 人死掘土藏。 彼此莫相噉，
8 蓮花生沸湯。
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Hanshan’s Poems 81
HS 69b
There is a person (oh! ) in a mountain gorge,
Where clouds roil about (oh! ) and rose mists coil.
He holds a ower in his hand (oh! ) he wants to send it,
4 But the road is far (oh! ) and the journey hard. His heart grieves sore (oh! ) he hesitates,
Yet he stands alone (oh! ), is loyal and pure.
HS 70
Pigs eat the esh of dead men; People eat the innards of dead pigs. Pigs do not abhor the stink of man;
4 And men, for their part, say pigs are fragrant.
When a pigs die, they’ll throw them in the water; When people die, they dig a hole and hide them away. If both would just stop eating each other,
8 Lotus owers would grow in boiling soup.
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82
寒山詩
HS 71
快哉混沌身，
不飯復不尿。
遭得誰鑽鑿，
4 因茲立九竅。 朝朝為衣食， 歲歲愁租調。 千箇爭一錢，
8 聚頭亡命叫。 HS 72
啼哭緣何事，
淚如珠子顆。
應當有別離，
4 復是遭喪禍。 所為在貧窮， 未能了因果。 塚間瞻死屍，
8 六道不干我。
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Hanshan’s Poems 83
HS 71
How happy we were with undi erentiated selves! We didn’t eat, we didn’t piss.
Then we encountered somebody who drilled away,
4 And so we got these nine holes. 1
Now every day we work for clothes and food, And every year we deplore our taxes.
And a thousand will ght over a single copper,
8 Shouting together with all their might.
HS 72
Why are you all sobbing like that, With your falling tears like pearls?
You ought to know there is separation;
4 And you’ll encounter loss and misfortune too. What you do comes from your poverty,
And you have yet to understand karmic laws.
I contemplate the corpses amid the grave mounds,
8 And the Six Paths have no e ect on me. 2
1 This is an allusion to a passage in the Zhuangzi, in which the gods of the North and South provide the god Undi erentiated (hundun) with the holes he supposedly needs to see, hear, and eat (the so-called seven holes of the human head: ears, eyes, nostrils, and mouth). After they nish their operation, Undi erentiated dies. Zhuangzi uses it as a parable of the evils of distinction and di erentiation in human society; the poet here sees it as a symbol for su ering in the samsaric world—the “holes” are the passages through which sensual awareness reaches our consciousness. He also adds two holes, as in some Chinese lists: the urethra or vaginal opening and the anus.
2 The Six Paths are the six realms of possible rebirth in samsara: Hell, hungry ghosts, animals, humans, angry gods, and gods. The poet here is engaging in a form of meditation in which the practitioner observes the decay of human bodies in order to break attachment to the esh.
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84
寒山詩
HS 73
婦人慵經織，
男夫懶耨田。
輕浮耽挾彈，
4 踮躧拈抹弦。 凍骨衣應急， 充腸食在先。 今誰念於汝，
8 苦痛哭蒼天。 HS 74
不行真正道，
隨邪號行婆。
口慙神佛少，
4 心懷嫉妒多。 背後噇魚肉， 人前念佛陀。 如此修身處，
8 難應避柰河。
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Hanshan’s Poems 85
HS 73
Wives grown indolent at wheel and loom! Husbands too lazy to weed your elds! You lightly play with your slings and darts,
4 Shu e your slippers and twang your lutes. When bones are chilled, then clothes are a must; If you want a full belly, food should come rst. For who now is concerned for you,
8 In your bitter pain as you sob to the blue skies?
HS 74
They don’t practice the Way of True and Right,
But follow the wicked—these “practicing grannies. ” Seldom their mouths give thanks to gods or Buddhas,
4 While their hearts often dwell on jealousy. Behind others’ backs they chew sh and esh, While they chant the Buddha’s name in public. With this way of “cultivating the self ”
8 They’ll never escape the Hopeless River. 1
1 Nai he, an expression that means “there is nothing you can do,” is used as a pun to name a river of Hell that all souls must cross on their way to judgment and rebirth. See also HS 237.
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86
寒山詩
HS 75
世有一等愚，
茫茫恰似驢。
還解人言語，
4 貪婬狀若豬。 險巇難可測， 實語却成虛。 誰能共伊語，
8 令教莫此居。 HS 76
有漢姓傲慢，
名貪字不廉。
一身無所解，
4 百事被他嫌。 死惡黃連苦， 生憐白蜜甜。 喫魚猶未止，
8 食肉更無猒。
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Hanshan’s Poems 87
HS 75
There’s a kind of fool in the world, Muddle-headed, exactly like an ass.
He may understand what you have to say,
4 But he’s porcine in his greed and lust.
He’s a deep one—you can’t fathom him,
And his “words of truth” will turn to falsehood. Who can have a word with him
8 And convince him to not live here?
HS 76
There’s a man with the surname “Haughty,” “Greedy” his name, “Corrupted” his style. 1 His whole body a mass of ignorance,
4 Others doubtful about everything he does. Death he loathes, as bitter as goldthread;2 Life he loves, as sweet as white honey.
He still hasn’t stopped eating his sh,
8 Nor is he surfeited on esh.
1 “Style” (zi) indicates the individual’s formal name, used by others out of courtesy. 2 Goldthread (huanglian) is a plant (coptis chinensis) whose bitter root is used in
traditional medicine.
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88
寒山詩
HS 77
縱你居犀角，
饒君帶虎睛。
桃枝將辟穢，
4 蒜殼取為瓔。 暖腹茱萸酒， 空心枸杞羹。 終歸不免死，
8 浪自覓長生。 HS 78
卜擇幽居地，
天台更莫言。
猨啼谿霧冷，
4 嶽色草門連。 折葉覆松室， 開池引澗泉。 已甘休萬事，
8 采蕨度殘年。
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Hanshan’s Poems 89
HS 77
Suppose that you live with a rhino horn,
And use tiger-eyes for your sash;
Use peach tree branches to ward o pollution,
4 Fashion a necklace of garlic bulbs;
Warm your bellies with prickly-ash wine, Clear your minds with goji berry porridge. 1
In the end you’ll return; you can’t avoid death.
8 In vain is your search for long life.
HS 78
I found a plot for my home in a remote place— Tiantai—what more need be said?
Gibbons cry, their sound chill in the valley mist.
4 The color of the peaks reaches my weedy gate. I pluck leaves to thatch my home in the pines, Dig a pool, channel the stream water there. Already content to give up all a airs,
8 I’ll pass my last years gathering mountain greens.
1 This poem mentions a variety of remedies and talismans meant to protect the life and longevity of the wearer/consumer.
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90
寒山詩
HS 79
益者益其精，
可名為有益。
易者易其形，
4 是名之有易。 能益復能易， 當得上仙籍。 無益復無易，
8 終不免死厄。 HS 80
徒勞說三史，
浪自看五經。
洎老檢黃籍，
4 依前注白丁。 筮遭連蹇卦， 生主虛危星。 不及河邊樹，
8 年年一度青。
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Hanshan’s Poems 91
HS 79
By “bene t,” I mean “bene t one’s essence”; This could be called “bene cial. ”
By “change” I mean “change one’s form”;
4 This is termed “changeable. ”
If you can bene t, if you can change,
Then you’ll be placed on the roster of Transcendents; But with no bene t and no change,
8 You’ll never escape the calamity of death. 1
HS 80
Vain to toil in reading the Three Histories;2 A waste to peruse the Five Classics.
I’ll be listed in tax rolls until I’m old,
4 Always registered as a commoner. 3
Casting my fate, always “obstruction” comes up;4
A life ever governed by the “barren” and “danger” stars. 5 It would be better to be a riverside tree,
8 That gets to turn green once every year.
1 This very Daoist poem is a versi cation of a passage from “The Private History of Emperor Wu of the Han” (Han Wudi nei zhuan 漢武帝內傳), in which the Queen Mother of the West explains to the emperor the secrets of longevity.
2 These are the rst three of the o cial histories: Shi ji, Han Shu, Hou Han shu.
3 That is, no matter how hard the speaker studies, he will never pass the examinations
and will always keep his commoner status.
4 A reference to hexagram #39 in the Yijing: jian or “obstruction”.
5 Xu (“barrens”) and wei (“danger”) are two of the twenty-four asterisms that are used
in Chinese astrology. They govern disaster and loss.
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92
寒山詩
HS 81
碧澗泉水清，
寒山月華白。
默知神自明，
觀空境逾寂。
HS 82
我今有一襦，
非羅復非綺。
借問作何色，
4 不紅亦不紫。 夏天將作衫， 冬天將作被。 冬夏遞互用，
8 長年只這是。 HS 83
白拂栴檀柄，
馨香竟日聞。
柔和如卷霧，
4 搖拽似行雲。
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Hanshan’s Poems 93
HS 81
Clear stream water in the emerald dale; Moonlight white on Cold Mountain.
In the silence, I know Spirit is itself bright;
I look into Emptiness: realms ever more quiet.
HS 82
Today I have a jacket,
Not fashioned of gauze or patterned silk. You may ask what color it is—
4 It’s not crimson, nor is it purple.
In summer it makes do for a shirt,
In winter it makes do for a coverlet. Winter and summer, I switch its uses—
8 Through my long life I only have this.
HS 83
A white y-whisk, with sandalwood handle;1 One can smell its fragrance throughout the day. Gentle it is, like billowing mist,
4 Wafting gently, like moving clouds.
1 Fly whisks were commonly used by abbots and other authority gures in the Buddhist church as an aid to rhetorical gestures in their sermons and conversations.
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94
寒山詩
禮奉宜當暑，
高提復去塵。
時時方丈內，
8 將用指迷人。 HS 84
貪愛有人求快活，
不知禍在百年身。
但看陽燄浮漚水，
4 便覺無常敗壞人。 丈夫志氣直如鐵， 無曲心中道自真。 行密節高霜下竹，
8 方知不枉用心神。 HS 85
多少般數人，
百計求名利。
心貪覓榮華，
4 經營圖富貴。
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Hanshan’s Poems 95
O ered politely, it’s good for dealing with the heat; Raised aloft, it can remove dust too.
And sometimes, within the abbot’s cell,
8 It’s used to point the way for those who are lost.
HS 84
Greedy and covetous, there are people who seek for happiness, Unaware that disaster resides within their mortal bodies.
Just look at a single ame that oats upon the froth;
4 Then you’ll realize how Impermanence defeats and ruins us.
An upright man’s willful force is as straight as iron;
And through his never-crooked mind the way is naturally true. Dense in growth with lofty joints, that bamboo under the frost:1
8 We can know then that it’s not a waste to exert the mind and spirit.
HS 85
So many di erent kinds of men:
With many schemes they seek fame and pro t. Their minds are greedy as they seek their glory,
4 Laying plans, plotting for wealth and status.
1 Because of bamboo’s ability to withstand cold weather, it became a symbol for thriving under adversity. Here there are other plays on words as well: “dense in growth” could mean “careful in conduct,” and “lofty joints” could mean “lofty self-restraint. ”
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96
寒山詩
心未片時歇，
奔突如煙氣。
家眷實團圓，
8 一呼百諾至。 不過七十年， 冰消瓦解置。 死了萬事休，
12 誰人承後嗣。 水浸泥彈丸， 方知無意智。
HS 86
貪人好聚財，
恰如梟愛子。
子大而食母，
4 財多還害己。 散之即福生， 聚之即禍起。 無財亦無禍，
8 鼓翼青雲裏。
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Hanshan’s Poems
97
Their minds never have a moment’s rest, Rushing about like a surging fog.
A large family’s truly all around them;
8 A hundred assents to every summons.
But seventy years have not passed by
When the ice melts away and the tiles will shatter. He’ll die, and all earthly a airs will end;
12 Who then will stand to inherit?
It’s like water soaking a ball of mud— You’ll know then there’s no wisdom in it.
HS 86
Greedy people who like to hoard wealth Are just like the owls who love their chicks. When the chick gets big it eats its mother;
4 When wealth is great it will harm you. Get rid of it, then good fortune is born; Collect it and disaster arises.
No wealth, and then no disaster—
8 You can beat your wings amid the blue clouds.
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98
寒山詩
HS 87
去家一萬里，
提劍擊匈奴。
得利渠即死，
4 失利汝即殂。 渠命既不惜， 汝命有何辜。 教汝百勝術，
8 不貪為上謨。 HS 88
嗔是心中火，
能燒功德林。
欲行菩薩道，
忍辱護真心。
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Hanshan’s Poems 99
HS 87
You’re away from home ten thousand leagues, Drawing your sword to strike the Xiongnu. 1 If you get the advantage, then he will die;
4 If you lose it, you will perish.
Since you don’t care if he lives or dies, What guilt does your own life bear?
I’ll teach you the art of a hundred victories:
8 Not coveting is the best plan of all.
HS 88
Anger is a re in the mind
That can burn down your forest of merit. If you wish to travel the Bodhisattva’s path, Forbear, and protect your true mind.
1 The Xiongnu were northern nomads frequently involved in border wars during the Han dynasty. After the Han, they became a standard literary term for enemy peoples to the north, particularly in frontier poetry.
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100
寒山詩
HS 89
汝為埋頭癡兀兀，
愛向無明羅剎窟。
再三勸你早修行，
4 是你頑癡心恍惚。 不肯信受寒山語， 轉轉倍加業汨汨。 直待斬首作兩段，
8 方知自身奴賊物。 HS 90
惡趣甚茫茫，
冥冥無日光。
人間八百歲，
4 未抵半宵長。 此等諸癡子， 論情甚可傷。 勸君求出離，
8 認取法中王。
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Hanshan’s Poems 101
HS 89
All of you bury your heads away, foolish and muddle-headed. You love to seek the cavern of the demon Ignorance.
Over and over, I’ve urged you to start your practice early;
4 It’s you who are dim and stupid, your minds lost in a daze. You’re unwilling to put your trust in Cold Mountain’s words; More and more, ever increasing, your evil karma ows on. Just wait until your head’s cut o and you are split in two;
8 Then you’ll know that your own Self is just a slave, a bandit.
HS 90
How limitless the Three Evil Paths;1 Murky and dark without a sun. Eight hundred years of human life
4 Don’t ll out half a night-time there. All the fools of this type
To tell the truth, are really pathetic. I urge you sir, to seek release,
8 And acknowledge the Prince of the Dharma. 2
1 The three unfortunate paths of rebirth: animals, hungry ghosts, and the Hell realms.
2 The Buddha.
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102
寒山詩
HS 91
世有多解人，
愚癡徒苦辛。
不求當來善，
4 唯知造惡因。 五逆十惡輩， 三毒以為親。 一死入地獄，
8 長如鎮庫銀。 HS 92
天高高不窮，
地厚厚無極。
動物在其中，
4 憑茲造化力。 爭頭覓飽暖， 作計相噉食。 因果都未詳，
8 盲兒問乳色。
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Hanshan’s Poems 103
HS 91
In the world there are men with “great understanding” Who are foolish—only su er and toil.
They don’t seek the good of their future lives;
4 Only know how to create evil karma. The Five Perversions, the Ten Evil Acts, The Three Poisons they take as kin. 1 And once they die, they enter Hell,
8 Held there as long as good-luck silver. 2
HS 92
The Heavens are high—high and forever; The Earth is deep—deep and endless. Living things dwell between them,
4 And rely on them to produce transformations. They vie in seeking contentment and warmth, Lay plans to devour each other.
Of causes and results they understand little:
8 Blind men asking about the color of milk.
1 The Five Perversions are: Killing one’s father, killing one’s mother, killing an arhat, destroying the harmony of the sangha, and shedding the blood of a Buddha. The Ten Evil Acts are: killing, robbery, illicit sex, wild speech, lying, slander, attery, greed, anger, and perverse views. The Three Poisons are greed, anger, and ignorance.
2 Silver kept in one’s warehouse permanently for emergencies; such silver was also thought to suppress bad luck and preserve good fortune. The term literally means “suppression warehouse silver. ”
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104
寒山詩
HS 93
天下幾種人，
論時色數有。
賈婆如許夫，
4 黃老元無婦。 衛氏兒可憐， 鐘家女極醜。 渠若向西行，
8 我便東邊走。 HS 94
賢士不貪婪，
癡人好鑪冶。
麥地占他家，
4 竹園皆我者。 努膊覓錢財， 切齒驅奴馬。 須看郭門外，
8 壘壘松柏下。
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Hanshan’s Poems 105
HS 93
The various kinds of people in the world, To tell the truth, have their di erent aspects. Old lady Jia had so many husbands,
4 While Old Huang never had a wife at all. The Wei clan’s boy was quite charming, While the Zhong family girl was ugly indeed. If he decides to head o to the west,
8 Then I will run to the east. 1
HS 94
A worthy gentleman controls his greed, While the fool is fond of his alchemy. 2 He’ll occupy the elds of others,
4 Claim bamboo and gardens as his own. Flexing his arms, he seeks out wealth; Grinding his teeth, he drives a worn-out nag. He should look beyond the city walls,
8 At the mounds piled up below pine and cypress. 3
1 This poem simply emphasizes the arbitrary aspects and tastes of human beings.
Commentators spend much energy linking each of the four people mentioned in lines 3–6 with speci c historical actors, with greater or less plausibility; but I suspect the author is mostly using each surname in the manner of a “Mr. Smith” or a “Miss Jones. ” The last couplet should not be taken as the author’s preference, but simply as another example of human perversity—if someone does one thing, someone else is bound to do the opposite.
2 I. e. , experiments in creating gold. 3 Grave mounds.
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106
寒山詩
HS 95
嗊嗊買魚肉，
擔歸餧妻子。
何須殺他命，
4 將來活汝己。 此非天堂緣， 純是地獄滓。 徐六語破堆，
8 始知沒道理。 HS 96
有人把椿樹，
喚作白栴檀。
學道多沙數，
4 幾箇得泥丸。 棄金却擔草， 謾他亦自謾。 似聚砂一處，
8 成團也大難。
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Hanshan’s Poems 107
HS 95
“Mid shouting and bustle you buy sh and esh, And bear it back home to feed wife and child. But why must you take the life of another
4 And use it to sustain your own existence? Those aren’t conditions that lead to Heaven; They’re purely the dregs of Hell. ”
The words of Xu Six have hit the mark,
8 You’ll know then that this makes no sense. 1
HS 96
There are people who would call the ailanthus2 By the name of white sandalwood.
There are many who study the Dharma,
4 But only a few who will nd nirvana.
They’ll cast away gold and carry weeds instead, Deceiving others and deceiving themselves. Like piling up sand in one place—
8 You can’t make it form a ball.
1 The identity of Xu Six is not known. It may just be another one of Hanshan’s hypothetical speakers. Here he lectures the poem’s persona on vegetarianism.
2 A tree known not just for its unpleasant odor but for the uselessness of its wood.
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108
寒山詩
HS 97
蒸砂擬作飯，
臨渴始掘井。
用力磨碌甎，
4 那堪將作鏡。 佛說平元等， 總有真如性。 但自審思量，
8 不用閑爭競。 HS 98
推尋世間事，
子細總皆知。
凡事莫容易，
4 盡愛討便宜。 護即弊成好， 毀即是成非。 故知雜濫口，
8 背面總由伊。 冷暖我自量， 不信奴脣皮。
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Hanshan’s Poems 109
HS 97
Steam sand, planning to make rice— Digging a well only when you thirst.
Use your strength to polish a piece of tile—
4 When will it ever become a mirror? 1
The Buddha’s words hold all things equal, Always possess the nature of True Suchness. 2 If you really think carefully about it,
8 It’s useless to vie and struggle.
HS 98
Examine the a airs of this world: Carefully, so you know all: Common a airs are hardly easy;
4 All love to seek what they prefer.
In defense they’ll turn the bad to good,
In slander they’ll turn what is true to false. So you know that those who endlessly debate
8 Are just secretly choosing what they want. I’ll judge the hot and the cold for myself: In this I won’t trust what those guys say.
1 A proverbial expression for useless e ort in seeking enlightenment—most famously expressed in a story in which the early Chan master Mazu Daoyi 馬祖道一 persuades Nanyue Huairang 南嶽懷讓 that meditation is like polishing a tile to create a mirror.
2 “All things equal” explains the Sanskrit term samatā, which can mean equanimity as well, the ability to not cling to things. True Suchness (zhenru) is bhūtatathatā, a Mahayana term used to express ultimate reality.
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110
寒山詩
HS 99
蹭蹬諸貧士，
飢寒成至極。
閑居好作詩，
4 札札用心力。 賤他言孰采， 勸君休歎息。 題安糊䴵上，
8 乞狗也不喫。 HS 100
欲識生死譬，
且將冰水比。
水結即成冰，
4 冰消返成水。 已死必應生， 出生還復死。 冰水不相傷，
8 生死還雙美。
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Hanshan’s Poems 111
HS 99
Stumbling along, those poor scholars,
Their hunger and cold have reached the extreme. In their idleness they like to write verse,
4 Toiling away, using all their brains.
They’re low-ranking, so who will prefer their words? But I urge them not to sigh about it.
If you were to write your verse on a cake,
8 A dog wouldn’t eat it if you asked him. 1
HS 100
Would you know a likeness for life and death? Then try comparing water to ice.
Water freezes and turns to ice;
4 Ice melts and returns to water. Already dead; you’ll live again. Another life; you’ll die once more. Ice and water won’t harm each other:
8 Life and death are a paired delight.
1 Or “even a begging dog wouldn’t eat it. ”
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112
寒山詩
HS 101
尋思少年日，
遊獵向平陵。
國使職非願，
4 神仙未足稱。 聯翩騎白馬， 喝兔放蒼鷹。 不覺大流落，
8 皤皤誰見矜。 HS 102
偃息深林下，
從生是農夫。
立身既質直，
4 出語無諂諛。 保我不鑒璧， 信君方得珠。 焉能同泛灩，
8 極目波上鳧。
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Hanshan’s Poems 113
HS 101
I think back on the days of my youth, When I’d go hunting toward Pingling. 1
A position as state courier was not my wish,
4 And I never thought the Transcendent Way worth praising. I galloped about upon my white steed,
Called out hares, let loose my gray hawk.
Then unawares, I went into a great decline:
8 White-haired, who is concerned for me?
HS 102
I hid away in a deep wood,
Taking up life as a farmer.
I established myself as upright and straight,
4 Never uttered attery or slander.
I protect my unexamined jade,2
I’ll leave it to you to nd the pearl. 3
How can I join them in the drift and ow?
8 At the edge of my sight, those ducks on the waves.
1 A fashionable suburb of the capital in Han times; later, it was used in poetry to describe neighborhoods of the elites.
2 Probably a reference to the famous piece of jade discovered by Mr. He 和氏 in the Warring States period. He attempted to persuade di erent rulers of its value, but instead found himself brutally punished. Finally the value of the jade was discovered and was fashioned into a precious disk. Since then, the story has become a metaphor for unrecognized talents. Here, the speaker says he prefers to live as a recluse rather than seek o ce.
3 I take this to refer to the active desire to attain o ce or status. Various commentators nd speci c allusions here, but none strike me as satisfactory.
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114
寒山詩
HS 103
不須攻人惡，
何用伐己善。
行之則可行，
4 卷之則可卷。 祿厚憂積大， 言深慮交淺。 聞茲若念茲，
8 小子當自見。 HS 104
富兒會高堂，
華燈何煒煌。
此時無燭者，
4 心願處其傍。 不意遭排遣， 還歸暗處藏。 益人明詎損，
8 頓訝惜餘光。
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Hanshan’s Poems 115
HS 103
No need to attack the other’s faults;
And what use to aunt your own virtues?
If you’re going to take action then go ahead;
4 If you’re going to withdraw, then do that too.
Salary generous—worry about your great duties;1 Advice profound—fret that your connections are weak. Hear this, all of you, and remember!
8 You young ones will discover this for yourselves.
HS 104
Wealthy lads assemble in the high hall;
Their fancy lanterns—how bright they shine! Just then, a man without a candle
4 Wants to stay at their side.
You wouldn’t think he’d be refused, ejected,
Sent home to dwell alone in darkness.
How is it less bright when light is shared with others?
9 How surprising—they begrudged their extra light.
1 I accept that the correct character for 積 (“accumulate”) here should be 責 (“duty”), in keeping with other editions.
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116
寒山詩
HS 105
世有聰明士，
勤苦探幽文。
三端自孤立，
4 六藝越諸君。 神氣卓然異， 精彩超眾群。 不識箇中意，
8 逐境亂紛紛。 HS 106
層層山水秀，
煙霞鎖翠微。
嵐拂紗巾濕，
4 露霑簑草衣。 足躡遊方履， 手執古藤枝。 更觀塵世外，
8 夢境復何為。
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Hanshan’s Poems 117
HS 105
There are clever scholars in the world, Who toil way, plunged in writings obscure. They stand alone with their Three Tips,1
4 Surpass all others in the Six Arts. 2
The force of their spirit is manifestly unique, Their brilliance goes beyond the common crowd. But they don’t know the Central Import,3
8 And bustle about the world in frenzied disorder.
HS 106
Scene upon scene, the landscape superb;
Mist and rosy clouds enclose the distant mountain green. Fog brushes and dampens my silken head cloth;
4 The dew soaks my raincoat made of straw. My feet tread in wanderer’s shoes,
My hand grasps an old rattan sta .
If you look beyond this dusty world,
8 What is there other than a realm of dreams?
1 The “three tips” (brush, weapon, and tongue) are skills in writing, marital arts, and oratory.
2 The traditional six arts of early Confucianism are: rites, music, archery, charioteering, calligraphy, and arithmetic.
3 That is, the Buddhist dharma.
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118
寒山詩
HS 107
滿卷才子詩，
溢壺聖人酒。
行愛觀牛犢，
4 坐不離左右。 霜露入茅簷， 月華明瓮牖。 此時吸兩甌，
8 吟詩五百首。 HS 108
施家有兩兒，
以藝干齊楚。
文武各自備，
4 託身為得所。 孟公問其術， 我子親教汝。 秦衛兩不成，
8 失時成齟齬。
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Hanshan’s Poems 119
HS 107
Filling the scroll, a talented man’s verse;
Filling the jug, wine of the Sage. 1
When walking, I love to go see my oxen and calves;
4 When I sit, scroll and jug never leave my side. Frost and dew penetrate my thatched eaves; Moonlight brightens my ramshackle window. 2 Now is when I’ll sip a few cups,
8 And chant ve hundred poems!
HS 108
The Shi family had two sons,
Who with their skills sought jobs in Qi and Chu. One was versed in civil, the other, martial a airs;
4 So they committed themselves and found a place. Master Meng asked after their method;
“My sons will tell you themselves:
Your sons both failed in Qin and Wei;
8 Their timing was bad, and so nothing went right. ”3
1 Wine of the Sage was a clear, strained wine, as opposed to Wine of the Worthy, which was muddy and considered of lower quality.
2 Literally, “jug-window,” a window frame formed from a broken jug—a poetic cliché for a rustic dwelling.
3 This is a versi cation of an anecdote from the Liezi. One of the sons of Mr. Shi found a job as a Confucian tutor in Qi; another found a job as a military strategist in Chu. When Mr. Meng’s sons attempted the same thing, they picked the wrong countries: one attempted to nd a tutor job in the militaristic Qin, the other a strategist position in the weak and accommodating Wei. As a result, one son was castrated, and the other had his feet cut o .
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120
寒山詩
HS 109
止宿鴛鴦鳥，
一雄兼一雌。
銜花相共食，
4 刷羽每相隨。 戲入煙霄裏， 宿歸沙岸湄。 自憐生處樂，
8 不奪鳳皇池。 HS 110
或有衒行人，
才藝過周孔。
見罷頭兀兀，
4 看時身侗侗。 繩牽未肯行， 錐刺猶不動。 恰似羊公鶴，
8 可憐生氃氋。
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Hanshan’s Poems 121
HS 109
Stopping to roost, a pair of mandarin ducks: One of them male, the other female. Blossoms in beaks, they feed one another;
4 Scrubbing their feathers, they travel together. Playfully they enter the misty vault above; When roosting, they return to their sandy bank. They naturally love their place of birth:
8 They’ll not seize a place at Phoenix Pool. 1
HS 110
There’s a man who boasts of his actions,
More talented than the Duke of Zhou or Confucius! Just to see him will make you dizzy;
4 When you look at him, he seems splendid and grand. Try leading him with a rope and he’ll never budge; Stick him with an awl and he won’t jump at all.
He’s just like those cranes of Master Yang:
8 How adorable they are as they shake their feathers! 2
1 Phoenix Pool can be a symbol for high political o ce.
2 Master Yang’s cranes were trained to perform a dance, but when he invited some
guests to watch them perform, they would simply stand and shake their feathers. The anecdote is applied to men who may seem impressive and talented but accomplish nothing.
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122
寒山詩
HS 111
少小帶經鋤，
本將兄共居。
緣遭他輩責，
4 剩被自妻踈。 拋絕紅塵境， 常遊好閱書。 誰能借斗水，
8 活取轍中魚。 HS 112
變化計無窮，
生死竟不止。
三途鳥雀身，
4 五嶽龍魚已。 世濁作䍲羺， 時清為騄駬。 前迴是富兒，
8 今度成貧士。
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Hanshan’s Poems 123
HS 111
When young I’d take along a book as I plowed,1 Back when I lived with my older brother.
Then because I met blame from others,
4 Even my wife kept her distance from me.
Let me cast aside this world of red dust,
Always go wandering with the books that I love! Who can borrow a pail of water
8 And keep the cart-rut sh alive? 2
HS 112
There’s no end to Transformation’s plans;
No stopping the cycles of life and death.
You’re in the body of a bird on the Three Evil Paths,
4 Then a dragon or sh among the Five Peaks.
When the age is corrupt, you’re a curly- eeced ram, When the times are fair, you’re a ne, swift horse. 3 Last time you were a wealthy young man;
8 Now you’ve become an impoverished scholar.
1 The text says “classic,” but that term can apply to scriptures of all the major faiths. Probably standard Confucian texts are meant.
2 An anecdote from the Zhuangzi tells of a magical sh who was trapped in a cart-rut lled with water. When he begs Zhuangzi for some water, Zhuangzi tells him he’ll get the king to divert a whole river for him. The sh replies that by then it will be too late.
3 Literally, “Green Ears,” a famous steed that exempli es a ne horse.
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124
寒山詩
HS 113
書判全非弱，
嫌身不得官。
銓曹被拗折，
4 洗垢覓瘡瘢。 必也關天命， 今冬更試看。 盲兒射雀目，
8 偶中亦非難。 HS 114
貧驢欠一尺，
富狗剩三寸。
若分貧不平，
4 中半富與困。 始取驢飽足， 却令狗飢頓。 為汝熟思量，
8 令我也愁悶。
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Hanshan’s Poems 125
HS 113
I wasn’t weak at all in Calligraphy or Judgments; But they disliked my stature, so I didn’t get a post. 1 The Examination Board really grilled me;
4 They washed away dirt to look for my scars. 2 But if this depends on Heaven’s will,
This winter I’ll try again and see.
When a blind man shoots for the sparrow’s eye,
8 It’s not impossible he’ll hit it sometimes.
HS 114
An impoverished ass is short by a foot,
A wealthy dog has three inches too much.
If you give to the poor to correct the injustice,
4 In the process the wealthy will su er. If you start by making the ass satis ed, It’ll end by starving the dog.
If I think long on this for your sake,
8 It really makes me depressed.
1 In the Tang examination system, examinees were evaluated not just for their compositional skills, but for factors like neatness of handwriting and physical stature.
2 Proverbial for being excessive in fault- nding.
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126
寒山詩
HS 115
柳郎八十二，
藍嫂一十八。
夫妻共百年，
4 相憐情狡猾。 弄璋字烏䖘， 擲瓦名婠妠。 屢見枯楊荑，
8 常遭青女殺。 HS 116
大有飢寒客，
生將獸魚殊。
長存磨石下，
4 時哭路邊隅。 累日空思飯， 經冬不識襦。 唯齎一束草，
8 并帶五升麩。
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Hanshan’s Poems 127
HS 115
“Young Master” Liu is eighty-two; “Matron” Lan is but eighteen.
Husband and wife share a hundred years;1
4 They cherish each other, but their love’s a deceit. Their son played with seals; he was styled Tiger; Their daughter toyed with tiles; she was named Sissy. 2 But I’ve often seen shoots grow on withered willows;
8 Always the frost goddess kills them. 3
HS 116
There are many cold and hungry men
Who by birth are di erent from beast and sh; Yet they always shelter under millstones,
4 And often weep by the side of the road.
For many days they’ve thought of food in vain; They pass the whole winter unaware of shirts. They have for bedding but a bundle of straw,
8 And carry with them ve pints of bran.
1 A sarcasm based on a popular blessing: “May husband and wife share a hundred years” (i. e. , live a hundred years together). Here, the combined ages of the couple equal one hundred.
2 This couplet alludes to a Shijing poem that stresses the di erence in the treatment of baby boys and baby girls; the boys are treated well and given ne seals to play with; the girls are treated poorly and can only play with earthen tiles. The names given the children are meant to be cute baby names with traditional gender associations.
3 In general, this poem is a satire on elderly men remarrying young women; the last couplet suggests that any o spring born of such a union will die young.
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128
寒山詩
HS 117
赫赫誰壚肆，
其酒甚濃厚。
可憐高幡幟，
4 極目平升斗。 何意訝不售， 其家多猛狗。 童子欲來沽，
8 狗齩便是走。 HS 118
吁嗟濁濫處，
羅剎共賢人。
謂是等流類，
4 焉知道不親。 狐假師子勢， 詐妄却稱珍。 鉛礦入鑪冶，
8 方知金不真。
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Hanshan’s Poems
129
HS 117
Who owns that glittering wine shop there? Its wine is dark and thick enough,
It has a lovely, lofty sign,
4 And the clerks are keen to measure fair. Surprisingly, their sales are poor!
They have too many vicious dogs. When serving lads stop in to buy,
8 The dogs will bite and the lads will ee.
HS 118
Alas, this place of pollution,
Where demons mingle with worthies. But everyone thinks they’re just the same,
4 So how could you know that their paths diverge? Foxes ape the manner of lions,
Deceptions are praised as precious.
But put the lead ore in the furnace,
8 Then you’ll know that their “gold” is fake.
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130
寒山詩
HS 119
田家避暑月，
斗酒共誰歡。
雜雜排山果，
4 踈踈圍酒樽。 蘆莦將代席， 蕉葉且充盤。 醉後搘頤坐，
8 須彌小彈丸。 HS 120
箇是何措大，
時來省南院。
年可三十餘，
4 曾經四五選。 囊裏無青蚨， 篋中有黃卷。 行到食店前，
8 不敢暫迴面。
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Hanshan’s Poems 131
HS 119
In a farmer’s house, avoiding the summer heat; With whom should I share my drinking bouts? Randomly I set out mountain fruit,
4 And scatter wine cups all about us.
Reeds are woven to serve as mats,
And plantain leaves replace our plates.
When we’re drunk we’ll sit, our chins on our hands,
8 And pretend that Sumeru’s a little ball! 1
HS 120
What poor bookworm is this?
Sometimes he comes to the South Court exams. 2 He’s probably over thirty years old,
4 And has taken the test four or ve times. His purse is empty of “blue beetles”;3
His satchel is lled with yellow scrolls. 4 When he walks in front of the food shops,
8 He doesn’t dare turn his head for a moment. 5
1 In Buddhist cosmology, Mt. Sumeru is the large mountain situated in the center of every individual cosmos.
2 A court established by the Board of Rites in Tang times where the examinations were announced.
3 “Blue beetle”: a slang term for copper cash.
4 Tang manuscripts were usually copied on paper with a yellow tint.
5 That is, to show that he is interested in food (and thus admit his own poverty).
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132
寒山詩
HS 121
為人常喫用，
愛意須慳惜。
老去不自由，
4 漸被他推斥。 送向荒山頭， 一生願虛擲。 亡羊罷補穿，
8 失意終無極。 HS 122
浪造凌霄閣，
虛登百尺樓。
養生仍夭命，
4 誘讀詎封侯。 不用從黃口， 何須猒白頭。 未能端似箭，
8 且莫曲如鈎。
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Hanshan’s Poems 133
HS 121
People always have their cost of living;
Their covetous minds must learn parsimony. Then they grow old, never at liberty,
4 Gradually pushed aside by others.
Sent o to a grave on an overgrown hill,
All the hopes of their lives are thrown away. When the sheep’s ed, give up blocking the holes;
8 There’s no end to the disappointment.
HS 122
Useless to reach a lodge that pierces the sky, Vain to climb a hundred-foot tower.
You’ll nourish your life and still die young;
4 Be lured to study, but never be enfeo ed. No good to imitate edglings;1
Why be bothered by growing old?
If you can’t be as straight as an arrow,
8 At least don’t be as bent as a hook.
1 An allusion to a story in which Confucius nds out from a bird-catcher that edglings are easier to catch than adult birds, because they are naïve and more greedy for food. Here, it suggests that a wise person should not imitate the petty or the immature.
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134
寒山詩
HS 123
雲山疊疊連天碧，
路僻林深無客遊。
遠望孤蟾明皎皎，
4 近聞群鳥語啾啾。 老夫獨坐棲青嶂， 少室閑居任白頭。 可歎往年與今日，
8 無心還似水東流。 HS 124
富貴踈親聚，
只為多錢米。
貧賤骨肉離，
4 非關少兄弟。 急須歸去來， 招賢閣未啟。 浪行朱雀街，
8 踏破皮鞋底。
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Hanshan’s Poems 135
HS 123
Cloudy mountains, range on range, stretch their emerald to the sky; Road remote, forest deep: no travelers wander here.
Afar I gaze at the solitary toad, bright and gleaming white;1
4 Nearby I hear the ocks of birds that twitter noisily. An old man sits all alone, nesting on green cli s; Living idly in a little room, giving in to his old age. 2 What’s amazing: from former years up until today,
8 I’ve kept myself free of intentions, like water owing east.
HS 124
Far relations ock to the wealthy and great; It’s only because of their money and grain. Close kin will shun the poor and base;
4 It’s not because they have few brothers.
You should go back home again,
For Summon-Worthy Lodge will never open. It’s vain to tread Vermillion Bird Street,
8 Wearing out the soles of your shoes. 3
1 In traditional Chinese lore, a toad is said to dwell on the moon; this led to using “toad” as an elegant substitution.
2 I take the text’s 少室 for 小室. Possibly the “small room ten foot square” of Vimalakirtī (and which later became a description of the abbot’s residence—see HS 83) is meant here.
3 This poem condemns the power structure, suggesting that it is rooted entirely in relationships and wealthy connections. It would be better to be content at home, rather than seek public o ce by haunting the streets of the city. The Summon- Worthy Lodge was constructed by a Han prince to encourage talented men to join his entourage. Vermilion Bird Street was a major street in the Tang capital of Chang’an.
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136
寒山詩
HS 125
我見一癡漢，
仍居三兩婦。
養得八九兒，
4 總是隨宜手。 丁防是新差， 資財非舊有。 黃蘗作驢鞦，
8 始知苦在後。 HS 126
新穀尚未熟，
舊穀今已無。
就貸一斗許，
4 門外立踟躕。 夫出教問婦， 婦出遣問夫。 慳惜不救乏，
8 財多為累愚。
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Hanshan’s Poems 137
HS 125
I have seen a foolish man
Who has two or three wives at home. And he’s raised eight or nine sons,
4 All of them obedient to his will.
But there’s been a new round of army conscriptions, And his wealth isn’t what it was. 1
Tie Amur cork bark to the crupper of your ass,
8 Then you’ll know that the bitter comes from behind. 2
HS 126
The new grain has yet to ripen, While the old grain’s already run out. So I go to borrow a measure or so,
4 Hesitating outside of their gate.
