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# 緇門警訓 9.54

緇門警訓 9.54

- **Language:** Classical Chinese

### [9.54](https://indike.org/pramana/in.bauddha.taisho.2023.9.54)

曹溪六祖初以居士服至黃梅。夜舂以石墜腰。牛頭眾乏糧。融乞於丹陽。自負米斛八斗。行八十里。朝去暮歸。率以為常。隆化惠滿所至破柴制履。百丈涅槃開田說義。墜腰石尚留東山。破柴斧猶存鄴鎮。江陵之西有負米莊。車輪之下有大義石。衲子每以為游觀。不可誣也。世遠道喪而妄庸寒乞之徒。入我法中其識尚不足以匡。欲其可荷大法也。方疊花制𮧬以副絲絢。其可夜舂乎。纖羅剪袍以宜小袖。其可破柴乎。升九仞之峻。僕夫汗血不肯出輿。其可負米乎。方大書其門云。當寺今止挂搭。其肯開田說義乎。余嘗痛心撫膺而嘆者也。屢因弘法致禍卒為廢人。方幸生還逃遁山谷。而衲子猶以其嘗親事雲菴。故來相從。余畜之無義。拒之不可。即閉關堅臥。有扣其門而言者曰。雲菴法施如智覺。愛眾如雪峯。出其門者今皆不然。道未尊而欲人之貴己。名不耀而畏人挨己。下視禪者如百世之冤。諂事權貴如累劫之親。師皆咲蹈此污而去。庶幾雲菴爪牙矣。於是蹶然而起曰。然則無食奈何。曰當從淨檀行乞。亦如來大師之遺則也。老人肯出則庶使叢林知雲菴典刑尚存。余嘉其言。因序古德事以慰其意。當有賞音者耳。

> When the Sixth Patriarch of Caoxi first arrived at Huangmei in layman's clothes, he pounded rice at night with a stone tied to his waist. Niutou's assembly lacked grain; Fayong begged in Danyang, personally shouldering a peck and eight-tenths of rice, traveling eighty li, departing in the morning and returning at dusk, making it his constant rule. Wherever Huiman of Longhua went, he chopped firewood and made sandals. Baizhang Niepan opened fields and explained the teachings. The waist-weight stone still remains on East Mountain; the wood-chopping axe still exists in the town of Ye. West of Jiangling there is the Rice-Carrying Hamlet; beneath the chariot wheels lies the Great Meaning Stone. Patch-robed monks often treat them as sightseeing, but they cannot be falsely dismissed. The age is distant and the Way is decayed, while frivolous, mediocre, cold beggars have entered our Dharma, and their understanding is not even sufficient to uphold themselves; how could one wish for them to shoulder the great Dharma? Just now, they fold flowers and cut caps to match silk garments; could they pound rice at night? They cut robes of fine gauze to fit narrow sleeves; could they chop firewood? Climbing heights of nine fathoms, with servants sweating blood, they refuse to leave the palanquin; could they carry rice? Right now, they write large on their gates: 'This temple now ceases hosting traveling monks'; would they be willing to open fields and explain the teachings? I have often felt pain at heart, clutching my chest and sighing. Repeatedly bringing calamity upon myself due to propagating the Dharma, I ended up an incapacitated man. Just as I was fortunate to return alive and flee into mountain valleys, patch-robed monks still came to follow me because I had once personally served Yun'an. It was meaningless for me to gather them, yet impossible to turn them away; thus I closed the gate and lay down firmly. Someone knocked at the gate and said: 'Yun'an's gift of Dharma was like Zhijue's, and his love for the assembly like Xuefeng's. Those who emerge from his gate today are all otherwise: their Way is not revered yet they wish others to honor them; their fame is not shining yet they fear others crowding them. They look down upon Chan practitioners as enemies of a hundred lifetimes, and flatter the powerful and noble like kin of countless kalpas. You, Master, have laughed at and stepped past this filth to depart; you are almost Yun'an's claws and teeth!' Thereupon I leapt to my feet and said: 'If so, what can be done without food?' He said: 'You should beg from pure donors; this is also the bequeathed rule of our Great Master, the Tathāgata. If the old man is willing to come forth, it may cause the monasteries to know that Yun'an's model still survives.' I praised his words, and thus set forth the affairs of ancient virtuous ones in a preface to comfort his intention. Surely there will be someone who appreciates the tune.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2023~en-mt.9.54) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.2023.9.54](https://indike.org/pramana/in.bauddha.taisho.2023.9.54) · Pramāṇa
