▲懶殘
Lazy Relic
唐天寶初。衡岳寺執役僧也。退食即收所餘而食。性懶而食殘。故號懶殘。鄴侯李泌微時。在寺中讀書。李固異人。能識微。察殘所為。知不凡。每謂人曰。殘師中宵梵唱。恒響徹山林。其音先悽惋而後喜悅。必謫墮之人。時將去矣。一夕李潛往道名瞻拜。師大詬曰。是將賊我。李拜益恭。師撥牛糞火。中出一芋。以半授李啗之。李捧食再拜謝。師曰。慎勿多言。領取十年宰相。後德宗使人召之。師寒涕垂膺。使者見而笑令拭涕。師曰。我豈有工夫為俗人拭涕耶。竟不能致。刺史將祭岳祠方修磴道。中夜風雷一峰隕巨石。當道橫臥。修磴者以十牛輓之。而又以數百人助輓。屹不動。師笑曰。無煩多力。遂履石。石盤旋而動。聲若震雷。疾下路遂開。人如神之。寺門外虎豹忽成羣。師語眾僧曰。為爾盡驅彼。授我箠。眾以箠授。師纔出寺。一虎遽銜師去。而虎豹亦隨絕踪。師有歌曰。兀然無事無改換。無事何須論一段。直心無散亂。他事不須斷。過去已過去。未來猶莫筭。兀然無事坐。何曾有人喚。向外覓工夫。總是癡頑漢。糧不畜一粒。逢飯但知[嗎-(烈-列)+廾]。(陟立切)世人多事人相趁渾不及。我不樂生天。亦不愛福田。饑來喫飯。困來即眠。愚人笑我。智乃知焉。不是癡鈍。本體如然。要去即去。要住即住。身披一破衲。脚著娘生袴。多言復多語。由來反相悞。若欲度眾生。無過且自度。莫謾求真佛。真佛不可見。妙性及靈臺。何須受薰煉。心是無事心。面是娘生面。劫石可移動。個中無改變。無事本無事。何須讀文字。削除人我本。冥合個中意。種種勞筋骨。不如林下睡。兀兀舉頭見。日高喫飯從頭𢫫。將功用功。展轉冥蒙。取即不得。不取自通。吾有一言。絕慮忘緣。巧說不得。只用心傳。更有一語。無過直與。細如毫末。大無方所。本自圓成。不勞機杼。世事悠悠。不如山丘。青松蔽日。碧㵎長流。山雲當幕。夜月為鉤。臥藤蘿下。塊石枕頭。不朝天子。豈羨王侯。生死無慮。更復何憂。水月無形。我常只寧。萬法皆爾。本自無生。兀然無事坐。春來草自青。
At the beginning of the Tianbao era of the Tang dynasty, he was a monk who did chores at Hengyue Temple. When the communal meal ended, he would gather up whatever was left over and eat it. He was lazy by nature and ate leftovers, so people called him Lazy Dregs.
Li Bi, the Marquis of Ye, when he was still unknown, studied at the temple. Li was himself an extraordinary man, able to recognize what was subtle. He observed what Lazy Dregs did and knew he was no ordinary person. He often said to people, "Master Dregs chants scriptures in the middle of the night, and the sound always fills the mountains and forests. Its tone is first mournful and then joyful. He must be someone who was banished and cast down. The time for him to leave is near."
One evening Li secretly went to him, gave his name, and bowed in reverence. The master cursed him loudly, saying, "You are going to ruin me." Li bowed all the more respectfully. The master stirred the fire of cow dung, brought out a taro from it, and gave half to Li to eat. Li held it, ate it, bowed twice, and thanked him. The master said, "Be very careful not to say much. Receive ten years as prime minister."
Later Emperor Dezong sent men to summon him. The master's cold snot hung down to his chest. The envoy saw it and laughed, and told him to wipe his nose. The master said, "Do I have time to wipe snot for worldly people?" In the end they could not bring him in.
The regional inspector was about to sacrifice at the mountain shrine and was just repairing the stone stairway. In the middle of the night wind and thunder caused a huge boulder to fall from one peak and lie across the road. The stair-repairers used ten oxen to drag it, and also several hundred men to help pull, but it stood firm and did not move. The master laughed and said, "No need for so much effort." He then stepped onto the boulder, and the stone spun and moved, with a sound like crashing thunder. It went down swiftly and the road opened. People regarded him as divine.
Outside the temple gate tigers and leopards suddenly gathered in packs. The master said to the monks, "I will drive them all away for you. Give me a stick." The monks gave him a stick. The master had just left the temple when a tiger suddenly seized him and carried him off, and the tigers and leopards also vanished without trace.
The master had a song:
> Still and unconcerned, without change; > Being unconcerned, why discuss a single phase? > With a straightforward mind, without distraction, > Other matters need not be cut off. > The past is already past; > The future should not be calculated. > Sitting still and unconcerned, > Who has ever called me? > Seeking effort outside oneself— > such people are always foolish and stubborn. > I store not a single grain of grain; > when food comes, I only eat. > (zhi li qie) > People in the world are busy with many affairs; > chasing after one another, they never catch up. > I do not delight in rebirth in heaven, > nor do I love fields of merit. > When hungry, I eat; > when tired, I sleep. > Fools laugh at me; > the wise know. > It is not dullness or stupidity; > the original nature is simply so. > If I want to go, I go; > if I want to stay, I stay. > My body wears one ragged robe; > my feet wear the trousers my mother bore me in. > Much talk and many words > have always led people astray. > If you wish to save sentient beings, > nothing surpasses first saving yourself. > Do not vainly seek the true Buddha; > the true Buddha cannot be seen. > Wondrous nature and the spirit platform— > what need is there for cultivation and refining? > The mind is the mind of no affairs; > the face is the face my mother bore. > The kalpa stone may move, > but within this there is no change. > No affairs are originally no affairs; > what need is there to read words? > Cutting away the root of self and other, > one silently joins the meaning within. > All kinds of labor of sinews and bones > are not as good as sleeping beneath the forest. > Sitting upright, I raise my head and see; > when the sun is high, I eat and from the beginning rub my belly. > Applying effort to effort, > one only becomes more benighted. > Grasp it and you cannot get it; > do not grasp it, and it naturally penetrates. > I have one saying: > cut off thought and forget conditions. > It cannot be cleverly explained; > only transmit it with the mind. > There is moreover one phrase: > nothing surpasses directly giving it. > Fine as the tip of a hair, > great without fixed place. > Originally complete of itself, > it does not need the loom. > Worldly affairs stretch on and on; > they are not as good as hills and mountains. > Green pines screen the sun; > blue streams flow forever. > Mountain clouds serve as a curtain; > the night moon is a hook. > Lying beneath wisteria and vines, > a clod of stone for a pillow. > I do not pay court to the Son of Heaven; > why envy kings and lords? > Birth and death hold no worry; > what further grief is there? > Water and moon have no fixed form; > I am always simply at peace. > All dharmas are like this; > originally they are without arising. > Sitting still and unconcerned, > when spring comes the grass is naturally green.