T47n1989_潭州溈山靈祐禪師語錄
大正藏第 47 冊 No. 1989 潭州溈山靈祐禪師語錄
No. 1989
潭州溈山靈祐禪師語錄
徑山沙門語風圓信無地地主人郭凝之 編集
師諱靈祐。福州長溪趙氏子。年十五出家。依本郡建善寺法常律師剃髮。于杭州龍興寺。究大小乘教。二十三。游江西參百丈。百丈一見。許之入室。遂居參學之首。侍立次。百丈問。誰。師云。某甲。百丈云。汝撥爐中有火否。師撥之云。無火。百丈躬起。深撥得少火。舉以示之云。汝道無。這個聻。師由是發悟禮謝。陳其所解。百丈云。此乃暫時岐路耳。經云。欲識佛性義。當觀時節因緣。時節既至。如迷忽悟。如忘忽憶。方省已物不從他得。故祖師云。悟了同未悟。無心亦無法。祇是無虛妄。凡聖等心。本來心法元自備足。汝今既爾。善自護持。次日。同百丈入山作務。百丈云。將得火來么。師云。將得來。百丈云。在甚處。師乃拈一枝柴。吹兩吹。度與百丈。百丈云。如蟲御木(徑山杲云。百丈若無後語。洎被典座瞞)時。師作典座。司馬頭陀。舉野狐話問師。作么生。師以手撼門扇三下。司馬雲。太粗生。師云。佛法說甚麼粗細。一日。司馬自湖南來。謂百丈云。頃在湖南。尋得一山名大溈。是一千五百人善知識所居之
【現代漢語翻譯】 現代漢語譯本： 潭州溈山靈祐禪師語錄
徑山沙門語風圓信無地地主人郭凝之編集
禪師名諱靈祐（Lingyou），是福州長溪趙氏之子。十五歲出家，在本郡建善寺依止法常律師剃度。在杭州龍興寺研習大小乘佛教教義。二十三歲時，遊歷江西參訪百丈禪師（Baizhang）。百丈禪師一見靈祐，就允許他進入內室，於是靈祐成為參學的首座弟子。一次侍立在旁，百丈禪師問：『誰？』靈祐回答：『是弟子。』百丈禪師說：『你撥弄爐子，裡面有火嗎？』靈祐撥弄后說：『沒有火。』百丈禪師起身，深入撥弄，得到少許火星，舉起來給靈祐看，說：『你說沒有，這是什麼？』靈祐因此開悟，禮拜感謝，陳述自己所理解的。百丈禪師說：『這只是暫時的歧路而已。《經》中說：想要認識佛性的意義，應當觀察時節因緣。時節一到，就像迷惑突然醒悟，像遺忘突然憶起，才知道自己的東西不是從別人那裡得到的。所以祖師說：悟了和未悟一樣，無心也無法。只是沒有虛妄，凡人和聖人平等一心。本來心法原本就具備充足。你現在既然這樣，好好守護保持。』第二天，和百丈禪師一同入山勞作。百丈禪師問：『把火拿來了嗎？』靈祐回答：『拿來了。』百丈禪師問：『在哪裡？』靈祐於是拿起一根柴，吹了兩下，遞給百丈禪師。百丈禪師說：『如蟲御木（徑山杲云：百丈如果沒有後語，就被典座瞞騙了）。』當時，靈祐擔任典座。司馬頭陀（Simatoutuo）用野狐禪的話問靈祐，『怎麼說？』靈祐用手搖動門扇三下。司馬頭陀說：『太粗糙了。』靈祐說：『佛法說什麼粗細？』一天，司馬頭陀從湖南來，對百丈禪師說：『最近在湖南，找到一座山，名叫大溈（Dawei），是一千五百人善知識所居住的地方。』
【English Translation】 English version: Record of Discourses of Zen Master Lingyou of Weishan Mountain in Tanzhou
Compiled by Shramana Yufeng Yuanxin, Master of No-Ground, Guo Ningzhi of Jing Mountain
The Master's name was Lingyou (Lingyou). He was a son of the Zhao family of Changxi, Fuzhou. He left home at the age of fifteen and was tonsured by Vinaya Master Fachang at Jianshan Temple in his prefecture. At Longxing Temple in Hangzhou, he studied the teachings of the Mahayana and Hinayana. At the age of twenty-three, he traveled to Jiangxi to visit Baizhang (Baizhang). Baizhang, upon seeing him, allowed him to enter his room, and Lingyou became the head disciple in the assembly. Once, while standing in attendance, Baizhang asked, 'Who?' Lingyou replied, 'This disciple.' Baizhang said, 'When you poke the stove, is there fire?' Lingyou poked it and said, 'No fire.' Baizhang rose, poked deeply, and obtained a little fire. He held it up to show Lingyou and said, 'You say there is none; what is this?' Lingyou was thereby enlightened, bowed in gratitude, and explained his understanding. Baizhang said, 'This is only a temporary detour. The Sutra says, 'If you wish to know the meaning of Buddha-nature, you should observe the conditions of time and circumstance. When the time comes, it is like suddenly awakening from delusion, like suddenly remembering what was forgotten. Then you realize that what is yours does not come from others.' Therefore, the Patriarch said, 'Enlightened and unenlightened are the same; no mind is also no dharma. It is simply without falsehood; ordinary and holy are of one mind. The original mind-dharma is originally complete and sufficient. Now that you are like this, take good care of it.' The next day, he and Baizhang went into the mountains to work. Baizhang asked, 'Did you bring the fire?' Lingyou replied, 'I brought it.' Baizhang asked, 'Where is it?' Lingyou then picked up a piece of firewood, blew on it twice, and handed it to Baizhang. Baizhang said, 'Like a worm eating wood (Jingshan Gao said: If Baizhang had no further words, he would have been deceived by the cook).' At that time, Lingyou was the cook. Sima Toutuo (Simatoutuo) asked Lingyou with wild fox Zen words, 'How do you say it?' Lingyou shook the door three times with his hand. Sima Toutuo said, 'Too crude.' Lingyou said, 'What does the Buddha-dharma say about crude or refined?' One day, Sima Toutuo came from Hunan and said to Baizhang, 'Recently in Hunan, I found a mountain named Dawei (Dawei), where fifteen hundred good knowing advisors reside.'
處。百丈云。老僧住得否。司馬雲。非和尚所居。百丈云。何也。司馬雲。和尚是骨人。彼是肉山。設居徒不盈千。百丈云。吾眾中。莫有人住得否。司馬雲。待歷觀之。時。華林覺為第一座。百丈令侍者請至。問云。此人如何。司馬請謦欬一聲行數步。司馬雲。不可。百丈又令喚師。師時為典座。司馬一見。乃云。此正是溈山主人也。百丈。是夜召師入室。囑云。吾化緣在此。溈山勝境。汝當居之。嗣續吾宗。廣度後學。華林聞之云。某甲。忝居上首。典座何得住持。百丈云。若能對眾下得一語出格。當與住持。即指凈瓶問云。不得喚作凈瓶。汝喚作甚麼。華林雲。不可喚作木𣔻也。百丈乃問師。師踢倒凈瓶。便出去。百丈笑云。第一座。輸卻山子也。師遂往焉。是山峭絕。夐無人煙。猿猱為伍。橡栗充食。經於五七載。絕無來者。師自念言。我本住持。為利益於人。既絕往還。自善何濟。即舍庵而欲他往。行至山口。見蛇虎狼豹。交橫在路。師云。汝等諸獸。不用攔吾行路。吾若於此山有緣。汝等各自散去。吾若無緣。汝等不用動。吾從路過。一任汝吃。言訖。蟲虎四散而去。師乃回庵。未及一載。安上座(即懶安也)同數僧。從百丈來。輔佐于師。安云。某甲。與和尚作典座。待僧至五百眾。乃解務。自後山下
【現代漢語翻譯】 現代漢語譯本： 百丈問：『老僧能住在這裡嗎？』司馬回答：『不是和尚您所能居住的地方。』百丈問：『為什麼呢？』司馬說：『和尚您是骨瘦如柴的人，而那裡是肉山。即使居住，徒弟也不會超過一千。』百丈問：『我的弟子中，有沒有人能住在這裡呢？』司馬說：『待我一一觀察。』 當時，華林覺是第一座（寺院中的首座僧人）。百丈讓侍者請他來，問道：『這個人怎麼樣？』司馬請華林覺清清嗓子，走了幾步。司馬說：『不行。』百丈又讓人叫來師（溈山靈祐）。師當時擔任典座（寺院中負責管理僧眾飲食的僧人）。司馬一見，便說：『這位正是溈山的主人。』 百丈當晚召師進入房間，囑咐說：『我教化的緣分就在這裡了。溈山是殊勝的境地，你應該在那裡居住，繼承我的宗風，廣度後來的學人。』華林聽到后說：『我忝居上首的位置，典座怎麼能住持呢？』百丈說：『如果能當著大家的面說出一句超格的話，就讓你來住持。』 隨即指著凈瓶（盛水的瓶子）問道：『不能叫它凈瓶，你叫它什麼？』華林說：『不能叫它木𣔻（盛飯的器具）。』百丈於是問師。師一腳踢倒凈瓶，便出去了。百丈笑著說：『第一座，輸掉了山頭啊。』師於是前往溈山。那山峭拔險峻，渺無人煙，與猿猴為伴，以橡栗為食。經過五七年，沒有人來。師自言自語道：『我本來是來住持的，爲了利益他人。既然沒有人來往，獨自修行有什麼用呢？』 於是離開茅庵想要去別處。走到山口，看見蛇、虎、狼、豹，橫在路上。師說：『你們這些野獸，不用攔我的路。我如果與這座山有緣，你們就各自散去。我如果無緣，你們不用動，我從路上經過，任憑你們吃。』說完，蟲虎四散而去。師於是回到茅庵。不到一年，安上座（即懶安）帶著幾位僧人，從百丈那裡來，輔佐師。安說：『我與和尚您做典座，等到僧眾達到五百人，我就解除職務。』自此以後，山下...
【English Translation】 English version: Baizhang asked: 'Can this old monk reside here?' Sima replied: 'This is not a place where a monk like you can reside.' Baizhang asked: 'Why?' Sima said: 'You, venerable monk, are a person of bones, while that is a mountain of flesh. Even if you reside there, you won't have more than a thousand disciples.' Baizhang asked: 'Among my disciples, is there anyone who can reside here?' Sima said: 'Let me observe them one by one.' At that time, Hualin Jue was the first seat (the leading monk in the monastery). Baizhang asked the attendant to invite him and asked: 'How is this person?' Sima asked Hualin Jue to clear his throat and walk a few steps. Sima said: 'Not suitable.' Baizhang then asked them to call Master (Weishan Lingyou). Master was serving as the director of provisions (the monk in charge of managing the monastery's food). As soon as Sima saw him, he said: 'This is precisely the master of Weishan.' That night, Baizhang summoned Master into his room and instructed: 'My karmic affinity for teaching ends here. Weishan is a supreme and beautiful place; you should reside there, inherit my lineage, and widely liberate future learners.' Hualin, upon hearing this, said: 'I hold the position of the first seat, how can the director of provisions be the abbot?' Baizhang said: 'If you can say something extraordinary in front of everyone, I will let you be the abbot.' Immediately, he pointed to a clean bottle (a bottle for holding water) and asked: 'You cannot call it a clean bottle, what do you call it?' Hualin said: 'You cannot call it a wooden 𣔻 (a container for holding rice).' Baizhang then asked Master. Master kicked over the clean bottle and left. Baizhang laughed and said: 'The first seat has lost the mountain.' Master then went to Weishan. That mountain was steep and precipitous, with no inhabitants, accompanied by monkeys, and nourished by acorns. After five or seven years, no one came. Master said to himself: 'I originally came to be the abbot, to benefit others. Since there is no coming and going, what is the use of cultivating alone?' So he left the hermitage and wanted to go elsewhere. Arriving at the mountain pass, he saw snakes, tigers, wolves, and leopards blocking the road. Master said: 'You beasts, do not block my path. If I have an affinity with this mountain, you should each disperse. If I have no affinity, you do not need to move; I will pass through the road, and you can eat me.' After speaking, the insects and tigers scattered. Master then returned to the hermitage. In less than a year, Abbot An (i.e., Lan'an) came from Baizhang with several monks to assist Master. An said: 'I will serve as the director of provisions with you, venerable monk, and when the monastic community reaches five hundred, I will relinquish my duties.' From then on, at the foot of the mountain...
居民。稍稍知之。率眾共營梵宇。連帥李景讓。奏號同慶寺。相國裴公休。嘗咨玄奧。繇是。天下禪學輻輳焉。有得法上首仰山寂禪師。故世稱溈仰宗。
上堂。夫道人之心。質直無偽。無背無面。無詐妄心。一切時中。視聽尋常。更無委曲。亦不閉眼塞耳。但情不附物。即得。從上諸聖。祇說濁邊過患。若無如許多惡覺情見想習之事。譬如秋水澄渟。清凈無為。澹濘無礙。喚他作道人。亦名無事人。時有僧問。頓悟之人。更有修否。師云。若真悟得本。他自知時。修與不修。是兩頭語。如今初心。雖從緣得。一念頓悟。自理猶有。無始曠劫習氣。未能頓凈。須教渠凈除現業流識。即是修也。不可別有法教渠修行趣向。從聞入理。聞理深妙。心自圓明。不居惑地。縱有百千妙義。抑揚當時。此乃得坐披衣。自解作活計始得。以要言之。則實際理地。不受一塵。萬行門中。不捨一法。若也單刀直入。則凡聖情盡。體露真常。理事不二。即如如佛。
鄧隱峰。到溈山。便入堂。于上板頭。解放衣缽。師聞師叔到。先具威儀。下堂內相看。隱峰見來。便作臥勢。師便歸方丈。隱峰乃去。少間。師問侍者。師叔在否。云已去。師云。去時有甚麼語。云無語。師云。莫道無語。其聲如雷。
云巖到溈山。師問
【現代漢語翻譯】 現代漢語譯本 當地居民略有耳聞仰山寂禪師（Yangshan Ji Chan Master）的事蹟，於是共同建造寺廟，當時的連帥李景讓上奏朝廷，賜名為同慶寺。宰相裴休曾向仰山寂禪師請教玄奧的佛法，因此，天下的禪學人士都聚集到這裡。仰山寂禪師是溈山靈佑禪師（Weishan Lingyou Chan Master）門下得法的弟子中的佼佼者，所以後世稱其為溈仰宗。
仰山寂禪師上堂說法：『道人的心，要質樸正直，沒有虛偽，沒有陽奉陰違，沒有欺詐之心。在任何時候，所見所聞都應平常自然，不要刻意扭曲。也不要閉眼塞耳，只要情不執著于外物，就可以了。歷代聖賢，只是說清了執著於世俗的過患。如果沒有那麼多的惡念、情見、妄想和習氣，就像秋天的水一樣清澈平靜，清凈無為，淡泊寧靜，沒有阻礙。這樣的人才能被稱為道人，也可以稱為無事人。』當時有僧人問：『頓悟的人，還需要修行嗎？』仰山寂禪師說：『如果真的領悟了根本，他自然知道時機。修與不修，是兩種不同的說法。現在初學的人，雖然從因緣而得到頓悟，但從理上來說，還有無始以來的習氣，不能立刻清除乾淨。必須教他清除現在的業力和流動的意識，這就是修行。』 不能另外有方法教他修行和趨向。從聽聞佛法而進入真理，聽聞真理越深奧，心自然就圓滿光明，不滯留在迷惑的境地。即使有百千種精妙的義理，也要根據當時的情況來發揮。這樣才能真正地坐下來披上袈裟，自己懂得如何生活。總而言之，從實際的理地上來說，不受任何塵埃的污染；從萬行門中來說，不捨棄任何一種修行方法。如果能夠單刀直入，那麼凡夫和聖人的情執都會消失，顯露出真如常在的本性，事和理沒有分別，這就是如如佛。』
鄧隱峰禪師（Deng Yin Feng Chan Master）來到溈山，直接進入佛堂，在上板頭放下衣缽。溈山靈佑禪師聽說師叔來了，先整理好儀容，下堂內去拜見。鄧隱峰禪師見到溈山靈佑禪師來，就躺下了。溈山靈佑禪師於是回到方丈。鄧隱峰禪師就離開了。過了一會兒，溈山靈佑禪師問侍者：『師叔還在嗎？』侍者說：『已經走了。』溈山靈佑禪師說：『不要說沒有說話，他的聲音如雷貫耳。』
云巖禪師（Yunyan Chan Master）來到溈山，溈山靈佑禪師問：
【English Translation】 English version The local residents had heard a little about Yangshan Ji Chan Master (Yangshan Ji Chan Master), so they jointly built a temple. Li Jingrang, the military governor at the time,奏 (zòu, submitted a memorial to the emperor) and named it Tongqing Temple. The Prime Minister Pei Xiu once consulted Yangshan Ji Chan Master about the profound Buddhist teachings. Therefore, Chan scholars from all over the world gathered here. Yangshan Ji Chan Master was the most outstanding of the disciples who attained the Dharma under Weishan Lingyou Chan Master (Weishan Lingyou Chan Master), so later generations called it the Weiyang School.
Yangshan Ji Chan Master ascended the hall and said: 'The mind of a Daoist should be simple and honest, without hypocrisy, without duplicity, without deceitful thoughts. At all times, what you see and hear should be ordinary and natural, without deliberate distortion. Do not close your eyes or block your ears, just do not let your emotions cling to external objects, and that's all. All the sages of the past only spoke of the faults of clinging to the mundane. If there were not so many evil thoughts, emotional views, delusions, and habits, it would be like autumn water, clear and still, pure and inactive, serene and unobstructed. Such a person can be called a Daoist, or a person of no affairs.' At that time, a monk asked: 'Does a person who has sudden enlightenment still need to cultivate?' Yangshan Ji Chan Master said: 'If one truly understands the root, he will naturally know the time. Cultivation or non-cultivation are two different things. Now, the beginner, although he attains sudden enlightenment from conditions, in terms of principle, there are still beginningless habits that cannot be completely eliminated immediately. It is necessary to teach him to purify the present karma and flowing consciousness, and that is cultivation.' There cannot be other methods to teach him to cultivate and move towards. From hearing the Dharma and entering the truth, the deeper the hearing of the truth, the more complete and bright the mind will naturally become, and it will not remain in the realm of delusion. Even if there are hundreds of thousands of wonderful meanings, they must be expressed according to the situation at the time. Only in this way can one truly sit down and put on the袈裟 (jiāshā, kasaya), and understand how to live. In short, from the actual ground of principle, it is not affected by any dust; from the gate of myriad practices, no method of cultivation is abandoned. If one can directly enter with a single knife, then the emotional attachments of ordinary people and saints will disappear, revealing the true and constant nature, and there is no distinction between事 (shì, phenomena) and 理 (lǐ, principle), and this is the Tathagata Buddha.'
Deng Yin Feng Chan Master (Deng Yin Feng Chan Master) came to Weishan, entered the hall directly, and put down his robes and bowl on the upper board. Weishan Lingyou Chan Master heard that his uncle had arrived, first tidied up his appearance, and went down to the hall to pay his respects. When Deng Yin Feng Chan Master saw Weishan Lingyou Chan Master coming, he lay down. Weishan Lingyou Chan Master then returned to his abbot's room. Deng Yin Feng Chan Master then left. After a while, Weishan Lingyou Chan Master asked the attendant: 'Is my uncle still here?' The attendant said: 'He has already left.' Weishan Lingyou Chan Master said: 'Don't say he didn't say anything, his voice was like thunder.'
Yunyan Chan Master (Yunyan Chan Master) came to Weishan, Weishan Lingyou Chan Master asked:
。承聞長老在藥山弄師子。是否。云巖云。是。師云。長弄有置時。云巖云。要弄即弄。要置即置。師云。置時。師子在甚麼處。云巖云。置也。置也(法昌遇云。好一場師子。只是有頭無尾。我當時若見溈山道置時師子在甚麼處。便與放出踞地金毛。直教溈山藏身無路)。
師問云巖。菩提以何為座。云巖云。以無為為座。云巖卻問師。師云。以諸法空為座。又問道吾。作么生。道吾云。坐也聽伊坐。臥也聽伊臥。有一人不坐不臥。速道速道。師休去。
師問云巖。聞汝久在藥山。是否。云巖云。是。師云。如何是藥山大人相。云巖云。涅槃後有。師云。如何是涅槃後有。云巖云。水灑不著。云巖卻問師。百丈大人相。如何。師云。巍巍堂堂。煒煒煌煌。聲前非聲。色后非色。蚊子上鐵牛。無汝下嘴處。
師問道吾。甚麼處去來。道吾云。看病來。師云。有幾人病。道吾云。有病底。有不病底。師云。不病底。莫是智頭陀么。道吾云。病與不病。總不干他事。速道速道。師云。道得也與他沒交涉。
德山來參。挾復子上法堂。從西過東。從東過西。顧視方丈云。有么有么。師坐次。殊不顧眄。德山云。無無。便出(云竇著語勘破了也)至門首乃云。雖然如此。也不得草草。遂具威儀。再入
【現代漢語翻譯】 現代漢語譯本： 聽說長老您在藥山玩弄獅子，是這樣嗎？云巖（Yunyan，人名）回答：『是。』 溈山（Weishan，人名）問：『玩弄有停止的時候嗎？』 云巖回答：『要玩弄就玩弄，要停止就停止。』 溈山問：『停止的時候，獅子在哪裡？』 云巖回答：『停止了，停止了。』（法昌遇（Fachangyu，人名）評論說：『好一場獅子戲，只是有頭無尾。我當時如果見到溈山說停止時獅子在哪裡，就立刻放出踞地的金毛獅子，直接讓溈山無處藏身。』）
溈山問云巖：『菩提（Bodhi，覺悟）以什麼為座？』 云巖回答：『以無為為座。』 云巖反過來問溈山，溈山回答：『以諸法空為座。』 又問了道吾（Daowu，人名）：『怎麼樣？』 道吾回答：『坐也隨他坐，臥也隨他臥。有一個人不坐也不臥，快說快說！』 溈山沉默不語。
溈山問云巖：『聽說你很久在藥山，是這樣嗎？』 云巖回答：『是。』 溈山問：『什麼是藥山大人相？』 云巖回答：『涅槃（Nirvana，寂滅）後有。』 溈山問：『什麼是涅槃後有？』 云巖回答：『水灑不著。』 云巖反過來問溈山：『百丈（Baizhang，人名）大人相如何？』 溈山回答：『巍巍堂堂，煒煒煌煌。聲前非聲，色后非色。蚊子叮鐵牛，無處下嘴。』
溈山問道吾：『從哪裡來？』 道吾回答：『看病來。』 溈山問：『有幾個人病了？』 道吾回答：『有病的人，有沒病的人。』 溈山問：『沒病的人，莫非是智頭陀（Zhitoutuo，人名）嗎？』 道吾回答：『病與不病，總不關他的事。快說快說！』 溈山說：『說得也與他沒關係。』
德山（Deshan，人名）前來參拜，挾著鋪墊的坐具登上法堂，從西走到東，從東走到西，環顧方丈（abbot's room）說：『有嗎？有嗎？』 溈山正在坐禪，完全不理睬他。德山說：『沒有，沒有。』 便離開了。（云竇（Yundou，人名）的評語已經看破了。）走到門口才說：『雖然如此，也不能草率。』 於是整理好威儀，再次進入。
【English Translation】 English version: 'I heard that the Elder is playing with a lion at Yaoshan (Yaoshan, name of a mountain). Is that so?' Yunyan (Yunyan, a person's name) replied, 'Yes.' Weishan (Weishan, a person's name) asked, 'Is there a time when the playing stops?' Yunyan replied, 'Play when you want to play, stop when you want to stop.' Weishan asked, 'When it stops, where is the lion?' Yunyan replied, 'Stopped, stopped.' (Fachangyu (Fachangyu, a person's name) commented, 'What a good lion show, but it only has a head and no tail. If I had seen Weishan say where the lion was when it stopped, I would have immediately released the golden-haired lion that crouches on the ground, directly leaving Weishan with nowhere to hide.')
Weishan asked Yunyan, 'What does Bodhi (Bodhi, enlightenment) take as its seat?' Yunyan replied, 'It takes non-being as its seat.' Yunyan asked Weishan in return, and Weishan replied, 'It takes the emptiness of all dharmas as its seat.' He also asked Daowu (Daowu, a person's name), 'How is it?' Daowu replied, 'Let him sit when he sits, let him lie down when he lies down. There is a person who neither sits nor lies down, speak quickly, speak quickly!' Weishan remained silent.
Weishan asked Yunyan, 'I heard that you have been at Yaoshan for a long time, is that so?' Yunyan replied, 'Yes.' Weishan asked, 'What is the great man's appearance of Yaoshan?' Yunyan replied, 'It exists after Nirvana (Nirvana, extinction).' Weishan asked, 'What is existence after Nirvana?' Yunyan replied, 'Water cannot wet it.' Yunyan asked Weishan in return, 'What is the great man's appearance of Baizhang (Baizhang, a person's name)?' Weishan replied, 'Majestic and dignified, bright and radiant. Before sound is not sound, after color is not color. A mosquito on an iron ox has nowhere to bite.'
Weishan asked Daowu, 'Where are you coming from?' Daowu replied, 'Coming from visiting the sick.' Weishan asked, 'How many people are sick?' Daowu replied, 'Some are sick, some are not sick.' Weishan asked, 'The one who is not sick, could it be Zhitoutuo (Zhitoutuo, a person's name)?' Daowu replied, 'Sickness and non-sickness have nothing to do with him. Speak quickly, speak quickly!' Weishan said, 'Speaking also has nothing to do with him.'
Deshan (Deshan, a person's name) came to pay respects, carrying a sitting mat up to the Dharma hall, walking from west to east, from east to west, looking around the abbot's room (abbot's room) and saying, 'Is there? Is there?' Weishan was sitting in meditation, completely ignoring him. Deshan said, 'No, no.' Then he left. (Yundou's (Yundou, a person's name) commentary has seen through it.) When he reached the door, he said, 'Even so, it cannot be done carelessly.' So he arranged his robes and entered again.
相見。才跨門。提起坐具云。和尚。師擬取拂子。德山便喝。拂袖而出(云竇著語勘破了也)師至晚問首座。今日新到。在否。首座云。當時背卻法堂。著草鞋出去也。師云。此子。已後向孤峰頂上。盤結草菴。呵佛罵祖去在(云竇顯云。雪上加霜五祖戒云。德山。大似作賊人心虛。溈山。也是賊過後張弓)。
石霜抵溈山為米頭。一日篩米次。師云。施主物莫拋散。石霜云。不拋散。師于地上拾得一粒云。汝道不拋散。這個是甚麼。石霜無對。師又云。莫輕這一粒。百千粒。盡從這一粒生。石霜云。百千粒。從這一粒生。未審這一粒。從甚麼處生。師呵呵大笑。歸方丈。
夾山在溈山作典座。師問。今日吃甚麼菜。夾山云。二年同一春。師云。好好修事著。夾山云。龍宿鳳巢。
仰山問。如何是祖師西來意。師指燈籠云。大好燈籠。仰山云。莫祇這便是么。師云。這個是甚麼。仰山云。大好燈籠。師云。果然不見。
一日。師謂眾云。如許多人。祇得大機。不得大用。仰山舉此語。問山下庵主云。和尚恁么道。意旨如何。庵主云。更舉看。仰山擬再舉。被庵主踏倒。仰山歸舉似師。師呵呵大笑。
師摘茶次。謂仰山云。終日摘茶。祇聞子聲。不見子形。仰山撼茶樹。師云。子祇得其
【現代漢語翻譯】 相見。才跨入門檻。提起坐具說：『和尚（對僧人的尊稱），老師您打算拿拂子（一種禪宗法器）嗎？』德山（一位禪宗大師）便大喝一聲，拂袖而去（云竇（一位禪宗大師）評論說，德山已經被看穿了）。老師（溈山）晚上問首座（寺院中的重要職位）說：『今天新來的僧人，還在嗎？』首座說：『當時就背離法堂，穿著草鞋離開了。』老師說：『這個年輕人，以後會在孤峰頂上，盤結草菴，呵佛罵祖去了（云竇顯評論說：雪上加霜。五祖戒評論說：德山，很像做賊人心虛。溈山評論說：也像是賊走後才張弓）。』
石霜（一位禪宗大師）在溈山（一位禪宗大師）那裡擔任米頭（負責管理米糧的僧人）。一天，石霜正在篩米，老師（溈山）說：『施主（捐贈者）的物品不要拋撒浪費。』石霜說：『沒有拋撒浪費。』老師從地上撿起一粒米說：『你說沒有拋撒浪費，這粒是什麼？』石霜無言以對。老師又說：『不要輕視這一粒米，成百上千粒米，都從這一粒米生出。』石霜說：『成百上千粒米，從這一粒米生出，不知道這一粒米，是從什麼地方生出的？』老師呵呵大笑，回到方丈（寺院住持的住所）。
夾山（一位禪宗大師）在溈山（一位禪宗大師）那裡擔任典座（負責寺院伙食的僧人）。老師（溈山）問：『今天吃什麼菜？』夾山說：『二年同一春。』老師說：『好好準備著。』夾山說：『龍宿鳳巢。』
仰山（一位禪宗大師）問：『如何是祖師西來意（達摩祖師從西方來到中國的真正用意）？』老師（溈山）指著燈籠說：『真是個好燈籠。』仰山說：『莫非就是這個嗎？』老師說：『這個是什麼？』仰山說：『真是個好燈籠。』老師說：『果然沒看見。』
一天，老師（溈山）對大家說：『這麼多人，只得到了大機，沒有得到大用。』仰山（一位禪宗大師）舉出這句話，問山下庵主（住在山下庵堂的僧人）說：『和尚（溈山）這麼說，是什麼意思？』庵主說：『你再說一遍看看。』仰山打算再說一遍，被庵主一腳踢倒。仰山回來把這件事告訴老師（溈山），老師呵呵大笑。
老師（溈山）正在摘茶，對仰山（一位禪宗大師）說：『整天摘茶，只聽到你的聲音，沒看到你的形體。』仰山搖動茶樹。老師說：『你只得到了它的...
【English Translation】 Meeting. Just stepping across the threshold, he raised his sitting cloth and said, 'Venerable Monk (a respectful term for a monk), does the master intend to take the whisk (a Zen implement)?' Deshan (a Zen master) immediately shouted and flung his sleeves, leaving (Yundou (a Zen master) commented that Deshan had been seen through). The master (Weishan) asked the head monk (an important position in the monastery) in the evening, 'Is the newly arrived monk here today?' The head monk said, 'He turned his back on the Dharma hall and left wearing straw sandals.' The master said, 'This young man will later build a thatched hut on the solitary peak and go there to scold the Buddha and revile the patriarchs (Yundou Xian commented: Adding frost to snow. Wuzu Jie commented: Deshan, much like a thief with a guilty conscience. Weishan commented: Also like drawing the bow after the thief has gone).'
Shishuang (a Zen master) was serving as the rice manager (the monk in charge of managing rice) at Weishan's (a Zen master) monastery. One day, while Shishuang was sifting rice, the master (Weishan) said, 'Don't scatter the donor's (a person who donates) offerings wastefully.' Shishuang said, 'I'm not scattering them wastefully.' The master picked up a grain of rice from the ground and said, 'You say you're not scattering them wastefully, what is this?' Shishuang was speechless. The master then said, 'Don't underestimate this one grain; hundreds and thousands of grains all come from this one grain.' Shishuang said, 'Hundreds and thousands of grains come from this one grain; I wonder where this one grain comes from?' The master laughed heartily and returned to his abbot's quarters (the residence of the abbot of the monastery).
Jiashan (a Zen master) was serving as the cook (the monk in charge of the monastery's meals) at Weishan's (a Zen master) monastery. The master (Weishan) asked, 'What vegetables are we having today?' Jiashan said, 'Two years, the same spring.' The master said, 'Prepare it well.' Jiashan said, 'Dragons dwell in phoenix nests.'
Yangshan (a Zen master) asked, 'What is the meaning of the Patriarch's coming from the West (the true intention of Bodhidharma's arrival in China from the West)?' The master (Weishan) pointed to a lantern and said, 'What a fine lantern.' Yangshan said, 'Could it be just this?' The master said, 'What is this?' Yangshan said, 'What a fine lantern.' The master said, 'Indeed, you don't see it.'
One day, the master (Weishan) said to the assembly, 'So many people only attain great potential, but not great application.' Yangshan (a Zen master) quoted this saying and asked the hermit (a monk living in a hermitage at the foot of the mountain) below the mountain, 'What does the Venerable Monk (Weishan) mean by saying that?' The hermit said, 'Say it again and let me see.' Yangshan was about to say it again when the hermit kicked him to the ground. Yangshan returned and told the master (Weishan) about this, and the master laughed heartily.
The master (Weishan) was picking tea and said to Yangshan (a Zen master), 'All day long, I've been picking tea, only hearing your voice, not seeing your form.' Yangshan shook the tea tree. The master said, 'You only got its...'
用。不得其體。仰山云。未審。和尚如何。師良久。仰山云。和尚祇得其體。不得其用。師云。放子三十棒。仰山云。和尚棒。某甲吃。某甲棒。阿誰吃。師云。放子三十棒(首山云。夫為宗師。須具擇法眼始得。當時不是溈山。便見扶籬摸壁瑯玡覺云。五更侵蚤起。更有夜行人又云。若不是溈山。洎合打破蔡州。白雲。端云。父子相投。意氣相合。機鋒互換。啐啄同時。雖然如是。畢竟如何道得體用雙全去。溈山放子三十棒。也足養子之緣 蔣山勤云。張公乍與李公友。待罰李公一盞酒。倒被李公罰一杯。好手手中呈好手玉泉璉云。直饒體用兩全。爭奈當頭蹉過。過則且止。放子三十棒。又作么生。三盞酒妝公子而。一枝花插美人頭)。
師坐次。仰山入來。師云。寂子速道。莫入陰異。仰山云。慧寂信亦不立。師云。子信了不立。不信不立。仰山云。祇是慧寂。更信阿誰。師云。若恁么。即是定性聲聞。仰山云。慧寂佛亦不立。
師問仰山。涅槃經四十卷。多少是佛說。多少是魔說。仰山云。總是魔說。師云。已后無人奈子何。仰山云。慧寂即一期之事。行履在甚處么。師云。祇貴子眼正。不說子行履。
仰山蹋衣次。提起問師云。正恁么時。和尚作么生。師云。正恁么時。我這裡無作么生。
【現代漢語翻譯】 現代漢語譯本： 溈山說：『你只得到了它的體，沒有得到它的用。』仰山說：『我不知道和尚您怎麼樣？』溈山沉默良久。仰山說：『和尚您只得到了它的體，沒有得到它的用。』溈山說：『給你三十棒。』仰山說：『和尚的棒，我來吃；我的棒，誰來吃？』溈山說：『再給你三十棒。』（首山說：『作為宗師，必須具備擇法的眼力才行。』當時如果不是溈山，就會像扶著籬笆摸著墻一樣。瑯琊覺說：『五更天還沒亮就起來，還有夜裡趕路的人。』又說：『如果不是溈山，幾乎就要打破蔡州了。』白雲說：『真是父子相投，意氣相合，機鋒互換，啐啄同時。』雖然如此，到底如何才能說得到體用雙全呢？溈山給你三十棒，也足夠結下養育之緣。』蔣山勤說：『張公剛和李公交朋友，要罰李公一杯酒，反倒被李公罰了一杯。真是好手手中呈好手。』玉泉璉說：『即使體用兩全，也難免當頭錯過。』錯過就算了，給你三十棒，又作什麼解釋呢？就像三杯酒打扮公子，一枝花插在美人頭上。）
溈山禪師坐著的時候，仰山走進來。溈山說：『慧寂（仰山慧寂）快說，不要落入陰暗怪異之處。』仰山說：『慧寂連信都不立。』溈山說：『你信也不立，不信也不立？』仰山說：『我只是慧寂，還信誰呢？』溈山說：『如果這樣，你就是定性聲聞（已證小乘果位的修行者）。』仰山說：『慧寂連佛都不立。』
溈山問仰山：『《涅槃經》四十卷，多少是佛說的，多少是魔說的？』仰山說：『全是魔說的。』溈山說：『以後沒人能奈何你了。』仰山說：『慧寂只是一期之事，行履（修行實踐）又在哪裡呢？』溈山說：『我只看重你的眼光是否正，不談你的修行實踐。』
仰山整理衣服的時候，提起衣服問溈山：『正在這個時候，和尚您做什麼？』溈山說：『正在這個時候，我這裡沒有什麼「作么生」。』
【English Translation】 English version: Weishan said, 'You have only attained its substance (體, ti), not its function (用, yong).' Yangshan said, 'I don't know, how is the master?' Weishan remained silent for a long time. Yangshan said, 'The master has only attained its substance, not its function.' Weishan said, 'I'll give you thirty blows.' Yangshan said, 'I'll take the master's blows; whose blows will I give?' Weishan said, 'I'll give you another thirty blows.' (Shoushan said, 'To be a master, one must have the eye to discern the Dharma.' If it weren't for Weishan at that time, one would be like groping along the fence and touching the wall. Langye Jue said, 'Getting up before dawn at the fifth watch, there are still people traveling at night.' He also said, 'If it weren't for Weishan, Cai Prefecture would have been broken through.' Baiyun said, 'Truly, father and son are in accord, their spirits are in harmony, their sharp exchanges are mutual, and their pecks are simultaneous.' Although this is so, how can one truly speak of attaining both substance and function? Weishan giving you thirty blows is enough to form a nurturing relationship.' Jiangshan Qin said, 'Zhang Gong just became friends with Li Gong, and he wants to fine Li Gong a cup of wine, but instead, he is fined a cup by Li Gong. Truly, a good hand presents a good hand.' Yuquan Lian said, 'Even if substance and function are both complete, one still inevitably misses the mark head-on.' If you miss, then let it be, but what is the explanation for giving you thirty blows? It's like three cups of wine adorning a young master, and a flower inserted in a beauty's hair.)
While Master Weishan was sitting, Yangshan entered. Weishan said, 'Huiji (慧寂, Yangshan Huiji), speak quickly, do not fall into dark and strange places.' Yangshan said, 'Huiji does not even establish belief.' Weishan said, 'You neither establish belief nor non-belief?' Yangshan said, 'I am just Huiji, who else should I believe?' Weishan said, 'If that's the case, you are a fixed-nature sravaka (聲聞, a practitioner who has attained the fruit of the small vehicle).' Yangshan said, 'Huiji does not even establish the Buddha.'
Weishan asked Yangshan, 'Of the forty chapters of the Nirvana Sutra (涅槃經, Niepan Jing), how much was spoken by the Buddha, and how much was spoken by Mara (魔, demon)?' Yangshan said, 'All of it was spoken by Mara.' Weishan said, 'No one will be able to do anything to you in the future.' Yangshan said, 'Huiji is just a matter of one lifetime; where is the practice (行履, xinglu) then?' Weishan said, 'I only value whether your eye is correct; I don't talk about your practice.'
While Yangshan was arranging his robes, he picked them up and asked Weishan, 'At this very moment, what is the master doing?' Weishan said, 'At this very moment, there is no 'what is doing' here with me.'
仰山云。和尚有身而無用。師良久。卻拈起問云汝正恁么時作么生。仰山云。正恁么時。和尚還見伊否。師云。汝有用而無身。師后忽問仰山。汝春間有話未圓。今試道看。仰山云。正恁么時。切忌勃訴。師云。停囚長智。
師過凈瓶與仰山。仰山擬接。師卻縮手云。是甚麼。仰山云。和尚還見個甚麼。師云。若恁么。何用更就吾覓。仰山云。雖然如此。仁義道中。與和尚提瓶挈水。亦是本分事。師乃過凈瓶與仰山。
師與仰山行次。指柏樹子問云。前面是甚麼。仰山云。柏樹子。師卻問耘田翁。翁亦云。柏樹子師云。這耘田翁。向後亦有五百眾(溈山喆云。山僧則不然。耘田公子吾不如汝。且道。大圓是。山僧是。若人辨得。許汝具擇法眼。若也不辨。佛法熾然生滅 神鼎諲云。為複意在耘田處。為複意在仰山分上。為復總不恁么。諸上座。一切諸法摐然。更不用生事。他是父子說法。同道方知)。
師問仰山。何處來。仰山云。田中來。師云。禾好刈也未。仰山作刈禾勢。師云。汝適來。作青見作黃見。作不青不黃見。仰山云。和尚背後是甚麼。師云。子還見么。仰山拈禾穗云。和尚何曾問這個。師云。此是鵝王擇乳。
師問仰山。天寒人寒。仰山云。大家在這裡。師云。何不直說。仰
【現代漢語翻譯】 現代漢語譯本： 溈山問仰山：『和尚有身而無用。』溈山停頓了很久，然後拿起東西問：『你正在這樣的時候做什麼？』仰山說：『正在這樣的時候，和尚還看見它嗎？』溈山說：『你是有用而無身。』 溈山後來忽然問仰山：『你春天裡有話沒說完，現在試著說看。』仰山說：『正在這樣的時候，切忌勃然大怒。』溈山說：『停留在囚禁中增長智慧。』 溈山遞過凈瓶給仰山，仰山準備接，溈山卻縮回手說：『這是什麼？』仰山說：『和尚還看見什麼？』溈山說：『如果這樣，何必再向我尋求？』仰山說：『雖然如此，在仁義的道路中，與和尚一起提瓶打水，也是本分事。』於是溈山把凈瓶遞給仰山。 溈山與仰山行走時，指著柏樹子問：『前面是什麼？』仰山說：『柏樹子。』溈山又問耕田的老翁，老翁也說：『柏樹子。』溈山說：『這耕田的老翁，將來也會有五百弟子。』（溈山喆說：『老衲則不這樣認為。耕田的公子我不如你。那麼，大圓是誰？老衲是誰？如果有人能辨別出來，就允許他具有選擇佛法的眼力。如果不能辨別，佛法就會熾盛地生滅。』神鼎諲說：『意在耕田之處呢？還是意在仰山之處呢？還是根本不是這樣呢？各位禪師，一切諸法清清楚楚，更不用多事。他們是父子說法，同道的人才能明白。』） 溈山問仰山：『從哪裡來？』仰山說：『從田里來。』溈山說：『稻子好割了嗎？』仰山做了個割稻子的姿勢。溈山說：『你剛才，是看見青色的，還是看見黃色的，還是看見不青不黃的？』仰山說：『和尚背後是什麼？』溈山說：『你看見了嗎？』仰山拿起稻穗說：『和尚何曾問這個？』溈山說：『這是鵝王擇乳。』 溈山問仰山：『天冷人冷。』仰山說：『大家在這裡。』溈山說：『為什麼不直說？』
【English Translation】 English version: Weishan asked Yangshan: 'The monk has a body but is useless.' Weishan paused for a long time, then picked something up and asked: 'What are you doing at this very moment?' Yangshan said: 'At this very moment, does the monk still see it?' Weishan said: 'You are useful but without a body.' Later, Weishan suddenly asked Yangshan: 'You had something to say in the spring that you didn't finish. Try to say it now.' Yangshan said: 'At this very moment, one must avoid bursting into anger.' Weishan said: 'Prolonging imprisonment increases wisdom.' Weishan handed the water bottle to Yangshan, and Yangshan prepared to receive it. Weishan withdrew his hand and said: 'What is this?' Yangshan said: 'What does the monk still see?' Weishan said: 'If that's the case, why seek from me?' Yangshan said: 'Even so, in the path of benevolence and righteousness, it is my duty to carry the bottle and fetch water with the monk.' Then Weishan handed the water bottle to Yangshan. Weishan and Yangshan were walking when Weishan pointed to the cypress seeds and asked: 'What is in front?' Yangshan said: 'Cypress seeds.' Weishan then asked the old farmer plowing the field, and the old man also said: 'Cypress seeds.' Weishan said: 'This old farmer plowing the field will also have five hundred disciples in the future.' (Weishan Zhe said: 'I don't think so. I am not as good as you, the young master plowing the field. Then, who is the Great Round? Who am I? If someone can distinguish it, then he is allowed to have the eye to choose the Dharma. If he cannot distinguish it, the Buddha-dharma will flourish and perish.' Shending Yin said: 'Is the meaning in the plowing of the field? Or is the meaning in Yangshan? Or is it not like this at all? All of you Zen masters, all dharmas are clear, and there is no need to be meddlesome. They are father and son expounding the Dharma, and those who share the same path will understand.') Weishan asked Yangshan: 'Where do you come from?' Yangshan said: 'From the field.' Weishan said: 'Is the rice easy to harvest?' Yangshan made a gesture of harvesting rice. Weishan said: 'Just now, did you see green, or did you see yellow, or did you see neither green nor yellow?' Yangshan said: 'What is behind the monk?' Weishan said: 'Did you see it?' Yangshan picked up a rice stalk and said: 'When did the monk ask this?' Weishan said: 'This is the swan king choosing milk.' Weishan asked Yangshan: 'Is it cold in the sky and cold for people?' Yangshan said: 'Everyone is here.' Weishan said: 'Why not say it directly?'
山云。適來也不曲。和尚如何。師云。直須隨流師上堂云。仲冬嚴寒年年事。晷運推移事若何。仰山進前。叉手而立。師云。我情知汝答這話不得。香嚴云。某甲。偏答得這話。師躡前問。香嚴亦進前。叉手而立。師云。賴遇寂子不會。
師坐次。仰山從方丈前過。師云。若是百丈先師見。子須吃痛棒始得。仰山云。即今事作么生。師云。合取兩片皮。仰山云。此恩難報。師云。非子不才。乃老僧年邁。仰山云。今日親見百丈師翁來。師云。子向甚麼處見。仰山云。不道見。祇是無別。師云。始終作家。
師問仰山。即今事且置。古來事作么生。仰山叉手近前。師云。猶是即今事。古來事作么生。仰山退後立。師云。汝屈我。我屈汝。仰山便禮拜(蔣山勤云。仰山雖善進前退後。發明古今。其奈溈山向胡餅里呷汁。壓沙覓油。雖然如是。且道。仰山叉手意作么生。若也知得。行腳事辦。其或未然。老僧不曾孤負諸人。自是諸人孤負老僧)。
仰山香嚴侍立次。師舉手云。如今恁么者少。不恁么者多。香嚴從東過西立。仰山從西過東立。師云。這個因緣。三十年後。如金擲地相似。仰山云。亦須是和尚提唱始得。香嚴云。即今亦不少。師云。合取口(南堂靜云。像王頻呻。師子哮吼。踞地盤空。移星
【現代漢語翻譯】 現代漢語譯本： 山云：剛才來的時候也不彎曲，和尚您怎麼看？ 溈山禪師說：『必須順應潮流。』 溈山禪師上堂說法：『仲冬嚴寒是每年的常事，日影推移，事情又將如何呢？』 仰山慧寂（溈山靈佑的弟子）上前，合掌而立。 溈山禪師說：『我早就知道你回答不了這個問題。』 香嚴智閑（溈山靈佑的弟子）說：『我卻能回答這個問題。』 溈山禪師重複之前的問題，香嚴智閑也上前，合掌而立。 溈山禪師說：『幸虧慧寂不會。』
溈山禪師坐著的時候，仰山慧寂從方丈室前經過。 溈山禪師說：『如果是百丈懷海禪師（溈山靈佑的老師）見到你，一定要狠狠地打你一頓。』 仰山慧寂說：『現在這件事該怎麼處理呢？』 溈山禪師說：『閉上你的嘴。』 仰山慧寂說：『此恩難報。』 溈山禪師說：『不是你不成器，而是我老了。』 仰山慧寂說：『今天我親眼見到百丈懷海禪師來了。』 溈山禪師說：『你從哪裡見到的？』 仰山慧寂說：『不是說見到，只是沒有分別。』 溈山禪師說：『始終是個內行。』
溈山禪師問仰山慧寂：『現在的事情暫且放下，過去的事情怎麼樣？』 仰山慧寂合掌走近。 溈山禪師說：『這還是現在的事情，過去的事情怎麼樣？』 仰山慧寂退後站立。 溈山禪師說：『你難為我，我難為你。』 仰山慧寂便禮拜。（蔣山勤禪師評論說：仰山慧寂雖然善於進退，闡明古今，但溈山禪師卻像在胡餅里吸汁，在沙子里找油。雖然如此，且說仰山慧寂合掌是什麼意思？如果知道，參學的事情就辦妥了。如果不知道，老僧沒有辜負各位，只是各位辜負了老僧。）
仰山慧寂和香嚴智閑侍立在旁，溈山禪師舉起手說：『現在像這樣的人少，不像這樣的人多。』 香嚴智閑從東邊走到西邊站立，仰山慧寂從西邊走到東邊站立。 溈山禪師說：『這個因緣，三十年後，就像金子扔在地上一樣。』 仰山慧寂說：『也必須是和尚您提倡才行。』 香嚴智閑說：『現在也不少。』 溈山禪師說：『閉上你的嘴。』（南堂靜禪師評論說：象王頻頻呻吟，獅子怒吼，踞地盤空，移星換斗。）
【English Translation】 English version: Shanyun: Just now when I came, it wasn't crooked. What does the Abbot think? Master Wei said: 'You must go with the flow.' Master Wei ascended the hall and said: 'Midwinter's severe cold is an annual event. As the sun's shadow shifts, what will happen?' Yangshan Huiji (disciple of Weishan Lingyou) stepped forward, put his palms together, and stood. Master Wei said: 'I knew you couldn't answer this question.' Xiangyan Zhixian (disciple of Weishan Lingyou) said: 'I can answer this question.' Master Wei repeated the previous question, and Xiangyan Zhixian also stepped forward, put his palms together, and stood. Master Wei said: 'Fortunately, Huiji doesn't understand.'
Master Wei was sitting when Yangshan Huiji passed by the abbot's room. Master Wei said: 'If Master Baizhang Huaihai (teacher of Weishan Lingyou) saw you, he would surely give you a painful beating.' Yangshan Huiji said: 'How should this matter be handled now?' Master Wei said: 'Shut your mouth.' Yangshan Huiji said: 'This kindness is difficult to repay.' Master Wei said: 'It's not that you are incompetent, but that I am old.' Yangshan Huiji said: 'Today I have personally seen Master Baizhang Huaihai come.' Master Wei said: 'Where did you see him?' Yangshan Huiji said: 'It's not about seeing, it's just that there is no difference.' Master Wei said: 'Always an expert.'
Master Wei asked Yangshan Huiji: 'Let's put aside the present matter for now. What about the past matter?' Yangshan Huiji put his palms together and approached. Master Wei said: 'This is still the present matter. What about the past matter?' Yangshan Huiji stepped back and stood. Master Wei said: 'You make it difficult for me, and I make it difficult for you.' Yangshan Huiji then bowed. (Chan Master Jiangshan Qin commented: Although Yangshan Huiji is good at advancing and retreating, explaining the past and present, Weishan is like sucking juice from a sesame cake, seeking oil from sand. Even so, what does Yangshan Huiji's putting his palms together mean? If you know, the matter of pilgrimage is settled. If you don't know, this old monk has not failed you, it is only you who have failed this old monk.)
Yangshan Huiji and Xiangyan Zhixian were standing by, Master Wei raised his hand and said: 'There are few like this now, and many who are not like this.' Xiangyan Zhixian went from east to west and stood, Yangshan Huiji went from west to east and stood. Master Wei said: 'This karmic condition, thirty years later, will be like gold thrown on the ground.' Yangshan Huiji said: 'It must be promoted by the Abbot.' Xiangyan Zhixian said: 'There are not a few even now.' Master Wei said: 'Shut your mouth.' (Chan Master Nantang Jing commented: The elephant king groans frequently, the lion roars, crouching on the ground and coiling in the sky, shifting stars and changing constellations.)
換鬥。坐斷舌頭。合取狗口。一回擲地作金聲。九曲黃河徹底清)。
師坐次。仰山入來。師以兩手相交示之。仰山作女人拜。師云。如是如是。
師方丈內坐次。仰山入來。師云。寂子近日宗門令嗣作么生。仰山云。大有人疑著此事。師云。寂子作么生。仰山云。慧寂祗管困來閤眼。健即座禪。所以未曾說著在。師云。到這田地也難得。仰山云。據慧寂所見。祇如此。一句也著不得。師云。汝為一人也不得。仰山云。自古聖人。盡皆如此。師云。大有人。笑汝恁么祗對。仰山云。解笑者。是慧寂同參。師云。出頭事作么生。仰山繞禪床一匝。師云。裂破古今(蔣山勤云。動弦別曲。葉落知秋。自古自今。筑著磕著。鳥道玄路。許他父子親游。若是荊棘林中。猶欠悟在。以何為驗。只如仰山。繞禪床一匝。溈山云。裂破古今若是明眼衲僧。瞞他一點不得)。
仰山香嚴侍立次。師云。過去未來現在。佛佛道同。人人得個解脫路。仰山云。如何是人人解脫路。師回顧香嚴云。寂子借問。何不答伊。香嚴云。若道過去未來現在。某甲卻有個祇對處。師云。子作么生祇對。香嚴珍重便出。師卻問仰山云。智閑恁么祇對。還契寂子也無。仰山云。不契。師云。子又作么生。仰山亦珍重出去。師呵呵大笑云。
【現代漢語翻譯】 現代漢語譯本： 換斗（比喻轉變視角）。坐斷舌頭（比喻超越言語）。合取狗口（比喻堵住妄語）。一回擲地作金聲（比喻頓悟時發出的聲音）。九曲黃河徹底清（比喻徹底覺悟）。
溈山（溈山禪師）在禪床上坐著。仰山（仰山慧寂）走進來。溈山用兩手交叉來開示他。仰山做出女人拜的姿勢。溈山說：『如是如是（就是這樣，就是這樣）。』
溈山在方丈內坐著，仰山走進來。溈山說：『慧寂（仰山慧寂）近日在宗門裡接引後學怎麼樣？』仰山說：『有很多人懷疑這件事。』溈山說：『慧寂怎麼做？』仰山說：『慧寂只是困了就閤眼睡覺，精神好就坐禪，所以未曾說什麼。』溈山說：『到了這種地步也很難得。』仰山說：『據慧寂所見，只是如此，一句話也用不上。』溈山說：『你為一個人也不行。』仰山說：『自古聖人，盡皆如此。』溈山說：『有很多人，笑你這樣回答。』仰山說：『能笑的人，是慧寂的同參。』溈山說：『出頭露面的事怎麼做？』仰山繞禪床一圈。溈山說：『裂破古今（打破了過去和現在）。』（蔣山勤說：『動弦別曲，葉落知秋，自古自今，筑著磕著，鳥道玄路，許他父子親游。若是荊棘林中，猶欠悟在。以何為驗？只如仰山，繞禪床一匝。溈山云：裂破古今若是明眼衲僧，瞞他一點不得。』）
仰山和香嚴（香嚴智閑）侍立在溈山身邊。溈山說：『過去、未來、現在，佛佛道同，人人都有個解脫的路。』仰山說：『如何是人人解脫的路？』溈山回頭對香嚴說：『慧寂問你，為什麼不回答他？』香嚴說：『如果說道過去、未來、現在，我倒有個回答的地方。』溈山說：『你怎麼回答？』香嚴珍重（表示尊敬）便出去了。溈山又問仰山說：『智閑這樣回答，契合你的意思嗎？』仰山說：『不契合。』溈山說：『你又怎麼做？』仰山也珍重出去了。溈山呵呵大笑說：
【English Translation】 English version: Changing the dipper (metaphor for changing perspective). Sitting and breaking the tongue (metaphor for transcending language). Closing the dog's mouth (metaphor for stopping false speech). Once thrown to the ground, it makes a golden sound (metaphor for the sound of sudden enlightenment). The Yellow River, with its nine bends, becomes completely clear (metaphor for complete awakening).
Venerable Wei (Zen Master Wei Shan) was sitting on the meditation bed. Yangshan (Yangshan Huiji) entered. Venerable Wei showed him by crossing his hands. Yangshan made a woman's bow. Venerable Wei said, 'Thus, thus (it is so, it is so).'
Venerable Wei was sitting in his abbot's room, and Yangshan entered. Venerable Wei said, 'Huiji, how have you been guiding students in the Zen school recently?' Yangshan said, 'Many people are doubting this matter.' Venerable Wei said, 'What does Huiji do?' Yangshan said, 'Huiji just closes his eyes when he is sleepy and meditates when he is energetic, so he has not said anything about it.' Venerable Wei said, 'It is rare to reach this state.' Yangshan said, 'According to Huiji's view, it is just like this, not even a single sentence is needed.' Venerable Wei said, 'You cannot do it for one person.' Yangshan said, 'All the sages of ancient times were like this.' Venerable Wei said, 'Many people laugh at you for answering like that.' Yangshan said, 'Those who can laugh are Huiji's fellow practitioners.' Venerable Wei said, 'How do you handle matters that come to the fore?' Yangshan walked around the meditation bed once. Venerable Wei said, 'Breaking through the past and present.' (Jiangshan Qin said: 'Moving the strings plays a different tune, the falling leaves know autumn, from ancient times to the present, building and bumping, the mysterious path of birds, allowing father and son to travel together. If it is in a thicket of thorns, there is still a lack of enlightenment. What is the proof? Just like Yangshan, walking around the meditation bed once. Venerable Wei said: Breaking through the past and present, if it is a clear-eyed monk, he cannot hide anything from him.')
Yangshan and Xiangyan (Xiangyan Zhixian) were standing beside Venerable Wei. Venerable Wei said, 'Past, future, and present, the Buddhas all share the same path, and everyone has a path to liberation.' Yangshan said, 'What is the path to liberation for everyone?' Venerable Wei turned to Xiangyan and said, 'Huiji is asking you, why don't you answer him?' Xiangyan said, 'If you talk about the past, future, and present, I have a place to answer.' Venerable Wei said, 'How do you answer?' Xiangyan paid his respects (showing respect) and left. Venerable Wei then asked Yangshan, 'Does Zhixian's answer agree with your meaning?' Yangshan said, 'It does not agree.' Venerable Wei said, 'What do you do?' Yangshan also paid his respects and left. Venerable Wei laughed heartily and said:
如水乳合。
一日。師翹起一足。謂仰山云。我每日得他負載。感伊不徹。仰山云。當時給孤園中。與此無別。師云。更須道始得。仰山云。寒時與他襪著。也不為分外。師云。不負當初。子今已徹。仰山云。恁么更要答話在。師云。道看。仰山云。誠如是言。師云。如是如是。
師問仰山。生住異滅。汝作么生會。仰山云。一念起時。不見有生住異滅。師云。子何得遣法。仰山云。和尚適來問甚麼。師云。生住異滅。仰山云。卻喚作遣法。
師問仰山。妙凈明心。汝作么生會。仰山云。山河大地。日月星辰。師云。汝祇得其事。仰山云。和尚適來問甚麼。師云。妙凈明心。仰山云。喚作事得么。師云。如是如是。
石霜會下。有二禪客。到云。此間無一人會禪。后普請搬柴。仰山見二禪客歇。將一橛柴。問云。還道得么。俱無對。仰山云。莫道無人會禪好。仰山歸舉似師云。今日二禪客。被慧寂勘破。師云。甚麼處被子勘破。仰山舉前話。師云。寂子又被吾勘破(云居錫云。甚處是溈山勘破仰山處)。
師睡次。仰山問訊。師便回面向壁。仰山云。和尚何得如此。師起云。我適來得一夢。爾試為我原看。仰山取一盆水。與師洗面。少頃。香嚴亦來問訊。師云。我適來得一夢。寂子為
【現代漢語翻譯】 現代漢語譯本： 就像水和乳交融在一起一樣。
有一天，溈山禪師翹起一隻腳，對仰山禪師說：『我每天都靠它負載身體，但總覺得對它的恩情報答不徹底。』仰山禪師說：『當年給孤獨園（Anāthapiṇḍika-ārāma，佛教早期重要的精舍）中供養佛陀，與此沒有什麼區別。』溈山禪師說：『還需要進一步說明才行。』仰山禪師說：『寒冷的時候給它穿上襪子，也不算過分。』溈山禪師說：『沒有辜負當初的期望，你現在已經領悟透徹了。』仰山禪師說：『既然這樣，還需要回答什麼呢？』溈山禪師說：『說說看。』仰山禪師說：『確實是這樣。』溈山禪師說：『是這樣，是這樣。』
溈山禪師問仰山禪師：『生、住、異、滅（saṃskṛta-lakṣaṇa，有為法的四種相狀），你是怎麼理解的？』仰山禪師說：『一念生起的時候，就看不到有生、住、異、滅。』溈山禪師說：『你為什麼捨棄佛法？』仰山禪師說：『和尚剛才問的是什麼？』溈山禪師說：『生、住、異、滅。』仰山禪師說：『卻說我捨棄佛法。』
溈山禪師問仰山禪師：『妙凈明心（一種清凈光明的覺悟之心），你是怎麼理解的？』仰山禪師說：『山河大地，日月星辰。』溈山禪師說：『你只得到了它的表象。』仰山禪師說：『和尚剛才問的是什麼？』溈山禪師說：『妙凈明心。』仰山禪師說：『稱作表象可以嗎？』溈山禪師說：『是這樣，是這樣。』
石霜禪師的門下，有兩個禪客來到這裡，說：『這裡沒有一個人懂得禪。』後來大家一起搬柴，仰山禪師看到兩個禪客休息，就拿起一截柴，問道：『說得出道理嗎？』兩個禪客都無言以對。仰山禪師說：『不要說沒有人懂得禪才好。』仰山禪師回去告訴溈山禪師說：『今天兩個禪客，被慧寂（仰山慧寂，仰山禪師的法號）勘破了。』溈山禪師說：『在什麼地方被你勘破了？』仰山禪師說了之前的事情。溈山禪師說：『慧寂又被我勘破了。』（云居錫禪師說：『哪裡是溈山禪師勘破仰山禪師的地方？』）
溈山禪師睡覺的時候，仰山禪師來問候。溈山禪師就轉過身面向墻壁。仰山禪師說：『和尚為什麼這樣？』溈山禪師起身說：『我剛才做了一個夢，你試著為我解說一下。』仰山禪師取來一盆水，給溈山禪師洗臉。過了一會兒，香嚴禪師也來問候。溈山禪師說：『我剛才做了一個夢，慧寂為我解說了……』
【English Translation】 English version: Like water and milk blending together.
One day, Master Weishan raised one foot and said to Yangshan: 'I rely on it to carry my body every day, but I always feel that I haven't repaid its kindness thoroughly.' Yangshan said: 'The offering to the Buddha in the Anāthapiṇḍika-ārāma (early important Buddhist monastery) back then is no different from this.' Weishan said: 'It still needs further explanation.' Yangshan said: 'Putting socks on it when it's cold is not excessive.' Weishan said: 'You have not failed the initial expectation; you have now thoroughly understood.' Yangshan said: 'Since that's the case, what else needs to be answered?' Weishan said: 'Say it.' Yangshan said: 'It is indeed so.' Weishan said: 'It is so, it is so.'
Master Weishan asked Master Yangshan: 'Birth, abiding, change, and extinction (saṃskṛta-lakṣaṇa, the four characteristics of conditioned dharmas), how do you understand them?' Yangshan said: 'When a single thought arises, one does not see birth, abiding, change, and extinction.' Weishan said: 'Why do you abandon the Dharma?' Yangshan said: 'What did the Abbot ask just now?' Weishan said: 'Birth, abiding, change, and extinction.' Yangshan said: 'Yet you say I abandon the Dharma.'
Master Weishan asked Master Yangshan: 'The wondrously pure and bright mind (a kind of pure and luminous awakened mind), how do you understand it?' Yangshan said: 'Mountains, rivers, the great earth, the sun, moon, and stars.' Weishan said: 'You have only grasped its appearance.' Yangshan said: 'What did the Abbot ask just now?' Weishan said: 'The wondrously pure and bright mind.' Yangshan said: 'Is it okay to call it an appearance?' Weishan said: 'It is so, it is so.'
Under Master Shishuang, there were two Chan practitioners who came and said: 'There is not a single person here who understands Chan.' Later, everyone was moving firewood together. Yangshan saw the two Chan practitioners resting, so he picked up a piece of firewood and asked: 'Can you speak the principle?' Both Chan practitioners were speechless. Yangshan said: 'It's better not to say that no one understands Chan.' Yangshan went back and told Master Weishan: 'Today, the two Chan practitioners were exposed by Huiji (Yangshan Huiji, Yangshan's Dharma name).' Weishan said: 'Where were you exposed?' Yangshan recounted the previous events. Weishan said: 'Huiji was exposed by me again.' (Zen Master Yunjuxi said: 'Where is the place where Weishan exposed Yangshan?')
When Master Weishan was sleeping, Yangshan came to inquire. Weishan turned to face the wall. Yangshan said: 'Why is the Abbot doing this?' Weishan got up and said: 'I just had a dream, try to interpret it for me.' Yangshan brought a basin of water and washed Weishan's face. After a while, Xiangyan also came to inquire. Weishan said: 'I just had a dream, Huiji interpreted it for me...'
我原了。汝更與我原看。香嚴乃點一碗茶來。師云。二子見解。過於鹙子(蔣山勤云。夢中說夢。深許溈山。妙用神通。須還二子。傳茶度水。耀古騰今。年老心孤。憐兒惜子。向衲僧門下。一人在門外。一人在門裡。更有一人。遍界不曾藏。佛眼覷不見 南堂靜云。撥草瞻風。孤峰獨宿。鼓無絃琴。唱無生曲。溈仰香嚴。鼎之三足。臨機不費纖毫力。任運分身千百億)。
師。因僧問。如何是祖師西來意。師豎起拂子。后僧遇王常侍。侍問。溈山近日有何言句。僧舉前話。常侍云。彼中兄弟。如何商量。僧云。借色明心。附物顯理。常侍云。不是這個道理。上座快回去好。某甲敢寄一書到和尚。僧得書遂回持上。師拆開見。畫一圓相。內寫個日字。師云。誰知千里外有個知音仰山侍次。乃云。雖然如是。也祇是個俗漢。師云。子又作么生。仰山卻畫一圓相。于中書日字。以腳抹卻。師乃大笑。
師坐次。仰山問。和尚百年後。有人問先師法道。如何祇對。師云。一粥一飯。仰山云。面前有人不肯。又作么生。師云。作家師僧。仰山便禮拜。師云。逢人不得錯舉。
師問仰山。終日與子商量。成得個甚麼邊事。仰山于空中畫一畫。師云。若不是吾。終被子惑。
仰山問。百千萬境一時來作么
【現代漢語翻譯】 現代漢語譯本： 我說過了，你再替我說說看。香嚴於是端來一碗茶。溈山說：『這兩個人的見解，超過了舍利弗(Śāriputra)。』(蔣山勤說：『夢中說夢，深深讚許溈山。妙用神通，須還給香嚴和仰山。傳茶遞水，光耀古今。年老心孤，憐愛弟子。在衲僧門下，一人在門外，一人在門裡，還有一人，遍滿世界無處藏身，佛眼也看不見。』南堂靜說：『撥開草叢觀察風向，獨自住在孤峰上，彈奏沒有琴絃的琴，唱著無生的曲子。溈山、仰山、香嚴，如同鼎的三足。臨機應變不費絲毫力氣，隨意分身千百億。』)
溈山問僧人：『如何是祖師西來意(Bodhidharma's intention in coming from the West)?』溈山豎起拂子。後來這個僧人遇到王常侍，王常侍問：『溈山近日有什麼言語？』僧人舉了之前的話。王常侍說：『他們那裡兄弟，如何商量？』僧人說：『借色明心，附物顯理。』王常侍說：『不是這個道理，上座快回去吧，我敢寄一封信給和尚。』僧人得到信就回去呈給溈山，溈山拆開一看，畫一個圓相，裡面寫個『日』字。溈山說：『誰知千里之外有個知音。』仰山當時在旁邊，就說：『雖然如此，也只是個俗漢。』溈山說：『你又怎麼樣？』仰山也畫一個圓相，在中間寫個『日』字，用腳抹掉。溈山於是大笑。
溈山坐著的時候，仰山問：『和尚百年之後，有人問先師的法道，如何回答？』溈山說：『一粥一飯。』仰山說：『面前有人不肯，又怎麼辦？』溈山說：『作家師僧。』仰山於是禮拜。溈山說：『逢人不得錯舉。』
溈山問仰山：『終日與你商量，成就了什麼事情？』仰山在空中畫了一畫。溈山說：『若不是我，終究會被你迷惑。』
仰山問：『百千萬境一時到來，怎麼辦？』
【English Translation】 English version: I have already said it. You say it again for me. Xiangyan (香嚴) then brought a bowl of tea. Weishan (溈山) said, 'These two people's understanding surpasses that of Śāriputra (舍利弗).' (Jiangshan Qin said, 'Speaking of dreams within dreams, deeply praising Weishan. The wonderful use of spiritual powers must be returned to Xiangyan and Yangshan (仰山). Passing tea and water, illuminating the past and present. Old and lonely, cherishing disciples. Under the gate of the mendicants, one is outside the gate, one is inside the gate, and there is another who is everywhere and cannot be hidden, even the Buddha's eye cannot see him.' Nantang Jing said, 'Parting the grass to observe the wind, dwelling alone on a solitary peak, playing a stringless zither, singing a song of non-birth. Weishan, Yangshan, and Xiangyan are like the three legs of a tripod. Responding to the occasion without expending the slightest effort, effortlessly manifesting hundreds of thousands of bodies.')
Weishan asked a monk, 'What is Bodhidharma's intention in coming from the West (祖師西來意)?' Weishan raised his whisk. Later, this monk met Wang Changshi, who asked, 'What words has Weishan spoken recently?' The monk repeated the previous words. Wang Changshi said, 'How do the brothers there discuss this?' The monk said, 'Using form to clarify mind, relying on things to reveal principle.' Wang Changshi said, 'That is not the principle. Venerable, please return quickly. I dare to send a letter to the abbot.' The monk received the letter and returned to present it to Weishan, who opened it and saw a circle drawn with the character 'sun' (日) inside. Weishan said, 'Who knew that there was a kindred spirit thousands of miles away?' Yangshan, who was attending at the time, said, 'Even so, he is still just a layman.' Weishan said, 'What about you?' Yangshan also drew a circle with the character 'sun' inside and wiped it away with his foot. Weishan then laughed loudly.
While Weishan was sitting, Yangshan asked, 'After the abbot's passing, if someone asks about the late master's Dharma path, how should I answer?' Weishan said, 'One bowl of porridge, one bowl of rice.' Yangshan said, 'What if someone in front of me does not accept this?' Weishan said, 'A master monk of the family.' Yangshan then bowed. Weishan said, 'Do not misrepresent when you meet people.'
Weishan asked Yangshan, 'All day long I discuss with you, what have we accomplished?' Yangshan drew a stroke in the air. Weishan said, 'If it were not for me, I would ultimately be deceived by you.'
Yangshan asked, 'When hundreds of thousands of realms arrive at once, what should be done?'
生。師云。青不是黃。長不是短。諸法各住自位。非幹我事。仰山乃作禮。
合醬次。師問仰山。這個用多少鹽水。仰山云。某甲不會。不欲祗對。師云。卻是老僧會。仰山云。不知用多少鹽水。師云。汝既不會。我亦不答。晚間。師卻問仰山。今日因緣。子作么生主持。仰山云。待問即答。師云。現問次。仰山云。耳背眼昏。見聞不曉。師云。凡有問答。出子此語不得。仰山禮謝。師云。寂子今日忘前失后。不是小小。
師謂仰山云。汝須獨自迴光返照。別人不知汝解處。汝試將實解。獻老僧看。仰山云。若教某甲自看。到這裡無圓位。亦無一物一解得獻和尚。師云。無圓位處。原是汝作解處。未離心境在。仰山云。既無圓位。何處有法。把何物作境師云。適來是汝作與么解。是否。仰山云。是。師云。若恁么。是具足心境法。未脫我所心在。元來有解。爭道無解獻我。許汝信位顯。人位隱在。
師因見仰山來。遂以五指搭地畫一畫。仰山以手于項下畫一畫。復拈自己耳。抖擻三五下。師休去。
師。一日見香嚴仰山作餅次。師云。當時百丈先師。親得這個道理。仰山與香嚴。相顧視云。甚麼人答得此話。師云。有一人答得。仰山云。是阿誰。師指水牯牛云。道道。仰山取一束草來。香嚴
【現代漢語翻譯】 生。師父說：『青不是黃，長不是短，諸法各自安住于自己的位置，與我無關。』 仰山於是行禮。
合醬時，師父問仰山：『這個要用多少鹽水？』 仰山說：『我不會，不想回答。』 師父說：『卻是老僧我會。』 仰山說：『不知用多少鹽水。』 師父說：『你既然不會，我也不回答。』 晚上，師父又問仰山：『今日的因緣，你打算如何主持？』 仰山說：『等待有人問就回答。』 師父說：『現在就在問。』 仰山說：『耳背眼昏，見聞不曉。』 師父說：『凡有問答，不能超出你剛才所說的話。』 仰山行禮感謝。 師父說：『寂子（仰山的字）今日忘前失后，不是小事。』
師父對仰山說：『你必須獨自迴光返照，別人不知道你理解的地方。你試著將真實的理解，獻給老僧看看。』 仰山說：『如果讓我自己看，到這裡沒有圓滿的位置，也沒有任何事物或理解可以獻給和尚。』 師父說：『沒有圓滿位置的地方，原本就是你作理解的地方，還沒有離開心境。』 仰山說：『既然沒有圓滿的位置，哪裡有法？拿什麼東西作為境？』 師父說：『剛才就是你這樣理解的，對嗎？』 仰山說：『是。』 師父說：『如果這樣，就是具足心境法，還沒有脫離『我所』之心。原本就有理解，怎麼說沒有理解獻給我？ 允許你信位顯現，人位隱藏。』
師父因為看見仰山來了，就用五指在地上畫了一下。仰山用手在脖子下畫了一下，又拿起自己的耳朵，抖動三五下。 師父停止了。
師父一日看見香嚴（僧人名）和仰山在做餅。 師父說：『當時百丈（禪師名）先師，親自得到了這個道理。』 仰山和香嚴互相看著說：『什麼人能回答這句話？』 師父說：『有一個人能回答。』 仰山說：『是誰？』 師父指著水牯牛（指耕牛）說：『說來聽聽。』 仰山拿了一束草來，香嚴...
【English Translation】 Sheng. The master said, 'Blue is not yellow, long is not short. All dharmas abide in their own positions, and it is none of my business.' Yangshan then made a bow.
While preparing sauce, the master asked Yangshan, 'How much salt water should be used for this?' Yangshan said, 'I don't know, and I don't want to answer.' The master said, 'But this old monk knows.' Yangshan said, 'I don't know how much salt water to use.' The master said, 'Since you don't know, I won't answer either.' In the evening, the master asked Yangshan again, 'Regarding today's circumstances, how do you intend to manage them?' Yangshan said, 'I'll answer when asked.' The master said, 'I'm asking now.' Yangshan said, 'My ears are deaf and my eyes are dim, and I don't understand what I see and hear.' The master said, 'In all questions and answers, you must not go beyond what you just said.' Yangshan bowed in gratitude. The master said, 'Jizi (Yangshan's courtesy name) has forgotten the past and lost the future today, which is no small matter.'
The master said to Yangshan, 'You must independently turn the light inward and reflect. Others don't know where you understand. Try to present your true understanding for this old monk to see.' Yangshan said, 'If I were to look at it myself, there would be no perfect position here, nor would there be any thing or understanding that I could offer to the monk.' The master said, 'The place where there is no perfect position is originally where you make your understanding, and you have not yet left the realm of mind.' Yangshan said, 'Since there is no perfect position, where is the Dharma? What should be taken as an object?' The master said, 'That's how you understood it just now, right?' Yangshan said, 'Yes.' The master said, 'If that's the case, then you have fully possessed the Dharma of mind and object, and you have not yet escaped the mind of 'what is mine'. Originally, you had an understanding, so why say you have no understanding to offer me? I allow your position of faith to be revealed, and your position of person to be hidden.'
The master, seeing Yangshan coming, drew a line on the ground with his five fingers. Yangshan drew a line under his neck with his hand, then picked up his own ear and shook it three or five times. The master stopped.
One day, the master saw Xiangyan (a monk's name) and Yangshan making cakes. The master said, 'At that time, the late master Baizhang (a Zen master's name) personally obtained this principle.' Yangshan and Xiangyan looked at each other and said, 'Who can answer this?' The master said, 'There is one person who can answer.' Yangshan said, 'Who is it?' The master pointed to a water buffalo (referring to a working cattle) and said, 'Tell me.' Yangshan brought a bundle of grass, and Xiangyan...
取一桶水來。放牛前。牛才吃。師云。與么與么。不與么不與么。二人俱作禮。師云。或時明。或時暗。
師。一日索門人呈語。乃云。聲色外與吾相見。時有幽州鑒弘上座。呈語云。不辭出來耶個人無眼。師不肯。仰山。凡三度呈語。第一云。見取不見取底。師云。細如毫末。冷似雪霜。第二度云。聲色外誰求相見。師云。祇滯聲聞方外榻。第三度云。如兩鏡相照。于中無像。師云。此語正也。仰山卻問。和尚于百丈師翁處。作么生呈語。師云。我于百丈先師處。呈語云。如百千明鏡鑑像。光影相照。塵塵剎剎。各不相借。仰山於是禮拜。
師。一日問香嚴。我聞。汝在百丈先師處。問一答十。問十答百。此是汝聰明靈利。意解識想。生死根本。父母未生時。試道一句看。香嚴被問。直得茫然。歸寮將平日看過底文字。從頭要尋一句酬對。竟不能得。乃自嘆云。畫餅不可充飢。屢乞師說破。師云。我若說似汝。汝已后罵我去。我說底是我底。終不幹汝事。香嚴。遂將平昔所看文字燒卻云。此生不學佛法也。且作個長行粥飯僧。免役心神。乃辭師。直過南陽。睹忠國師遺蹟。遂憩止焉。一日芟除草木。偶拋瓦礫。擊竹作聲。忽然省悟。遽歸。沐浴焚香。遙禮師云。和尚大慈。恩逾父母。當時若為我說破。
【現代漢語翻譯】 現代漢語譯本 （溈山靈佑禪師）叫人取一桶水來。在放牛之前，牛才能吃草。禪師說：『這樣可以嗎？那樣可以嗎？』兩個人一起行禮。禪師說：『有時明白，有時糊塗。』
禪師有一天要求門人呈上各自的見解。於是說：『在聲色之外與我相見。』當時有幽州鑒弘上座，呈上見解說：『不辭出來，這個人沒有眼睛。』禪師不認可。仰山（慧寂）禪師，總共三次呈上見解。第一次說：『見取還是不見取？』禪師說：『細如毫毛，冷似雪霜。』第二次說：『在聲色之外，誰要求相見？』禪師說：『只是停留在聲聞乘的方外之榻。』第三次說：『如兩鏡相對，其中沒有影像。』禪師說：『這話正確。』仰山反問：『和尚您在百丈（懷海）禪師那裡，是怎麼呈上見解的？』禪師說：『我在百丈先師那裡，呈上見解說：如百千明鏡照鑒影像，光影相互照耀，每個微塵、每個剎那，各自不相借用。』仰山於是行禮。
禪師有一天問香嚴（智閑）：『我聽說，你在百丈先師那裡，問一答十，問十答百。這是你的聰明靈利、意解識想，是生死的根本。父母未生之前，試著說一句看。』香嚴被問，頓時茫然不知所措。回到寮房，將平日看過的文字，從頭開始尋找一句來應對，最終也沒能找到。於是自嘆說：『畫餅不能充飢。』屢次請求禪師說破。禪師說：『我如果說給你聽，你以後會罵我的。我說的是我的，終究與你無關。』香嚴於是將平時所看的文字燒掉，說：『此生不學佛法了，就做個只管吃飯的普通僧人，免得勞心費神。』於是辭別禪師，直接去了南陽，瞻仰忠國師（慧忠）的遺蹟，於是停留在那裡。有一天，他砍除草木，偶然拋擲瓦礫，擊打竹子發出聲音，忽然醒悟。立即回去，沐浴焚香，遙向禪師行禮說：『和尚大慈大悲，恩情勝過父母。當時如果為我說破，
【English Translation】 English version Take a bucket of water. Before letting the cattle graze. Only then can the cattle eat. The Master said, 'Is it like this? Is it not like this?' Both of them bowed. The Master said, 'Sometimes clear, sometimes obscure.'
One day, the Master asked his disciples to present their understanding, saying, 'Meet me beyond sound and form.' At that time, the Venerable Jianhong of Youzhou presented his understanding, saying, 'Not hesitating to come forth, this person has no eyes.' The Master did not approve. Yangshan (Huiji) presented his understanding three times. The first time, he said, 'To see or not to see?' The Master said, 'As fine as a hair, as cold as snow and frost.' The second time, he said, 'Beyond sound and form, who seeks to meet?' The Master said, 'Merely lingering on the outer couch of the Sravakas.' The third time, he said, 'Like two mirrors facing each other, there is no image within.' The Master said, 'This saying is correct.' Yangshan then asked, 'How did you, Master, present your understanding to Master Baizhang (Huaihai)?' The Master said, 'I presented my understanding to my former teacher Baizhang, saying, 'Like hundreds of thousands of bright mirrors reflecting images, light and shadows illuminating each other, each dust mote, each moment, not borrowing from each other.' Yangshan then bowed.
One day, the Master asked Xiangyan (Zhixian), 'I heard that when you were with the former teacher Baizhang, you answered ten questions for every one asked, and a hundred for every ten. This is your cleverness, understanding, and conceptual thinking, the root of birth and death. Before your parents were born, try to say a phrase.' Xiangyan was asked and became utterly bewildered. Returning to his room, he searched through all the texts he had read, trying to find a phrase to respond, but he could not. He sighed to himself, 'A painted cake cannot satisfy hunger.' He repeatedly begged the Master to explain it to him. The Master said, 'If I were to explain it to you, you would scold me later. What I say is mine, and ultimately has nothing to do with you.' Xiangyan then burned all the texts he had read, saying, 'In this life, I will not study the Buddha-dharma; I will just be an ordinary monk who eats rice, to avoid mental strain.' He then bid farewell to the Master and went directly to Nanyang, where he visited the relics of National Teacher Zhong (Huizhong), and stayed there. One day, while clearing away weeds, he accidentally threw a tile, which struck bamboo and made a sound. Suddenly, he awakened. He immediately returned, bathed, burned incense, and bowed remotely to the Master, saying, 'Master, your great compassion is greater than that of my parents. If you had explained it to me then,'
何有今日之事。乃有頌云。一擊忘所知。更不假修時。動容揚古路。不墮悄然機。處處無軌跡。聲色外威儀。諸方達道者。咸言上上機。師聞得。謂仰山云。此子徹也。仰山云。此是心機意識。著述得成。待某甲親自勘過。仰山後見香嚴云。和尚讚歎師弟發明大事。爾試說看。香嚴舉前頌。仰山云。此是夙習記持而成。若有正悟。則更說看。香嚴又成頌云。去年貧未是貧。今年貧始是貧。去年貧猶有卓錐之地。今年貧錐也無。仰山云。如來禪。許師弟會。祖師禪。未夢見在。香嚴復有頌云。我有一機。瞬目視伊。若人不會。別喚沙彌。仰山乃報師云。且喜。閑師弟。會祖師禪也(玄覺云。且道。如來禪與祖師禪。是分不分 長慶棱云。一時坐卻 云居錫徴云。眾中商量。如來禪淺。祖師禪深。只如香嚴。當時何不問如何是祖師禪。若置此一問。何處有也 瑯玡覺云。武帝求仙不得仙。王喬端坐卻昇天 溈山喆云。香嚴可謂上無片瓦。下無卓錐。露裸裸赤灑灑。沒可把。若不是仰山。幾乎放過這漢。何故。不得雪霜力。焉知松柏操 徑山杲云。溈山晚年好則極教得一棚肉傀儡。直是可愛。且作么生是可愛處。面面相看手腳動。爭知語話是他人)。
師上堂云。汝等諸人。祇得大機。不得大用。時九峰在眾。便抽身
【現代漢語翻譯】 怎麼會有今天這樣的事情呢？於是作了一首偈頌說：『一擊之下，忘卻了所有知見，更不需要任何修證的時間。舉手投足都展現著古老的道路，不落入寂靜無聲的玄機。處處都沒有軌跡可尋，威儀不在於外在的聲色。各地的得道者，都說這是上上根機的表現。』 溈山（溈山，地名）聽了之後，對仰山（仰山，人名）說：『這個人徹悟了。』 仰山說：『這是心機意識的著述而成，等我親自勘驗過。』 仰山後來見到香嚴（香嚴，人名）說：『和尚讚歎師弟發明了大事，你試著說說看。』 香嚴舉了前面的偈頌。仰山說：『這是宿世的習氣記憶而成，如果真正有所領悟，那就再說來聽聽。』 香嚴又作了一首偈頌說：『去年貧窮還不是真正的貧窮，今年貧窮才是真正的貧窮。去年貧窮還有插錐子的地方，今年貧窮連錐子都沒有了。』 仰山說：『如來禪， 允許師弟你領會了。祖師禪， 還沒夢見到呢。』 香嚴又作了一首偈頌說：『我有一機， 瞬間用眼睛看著它。如果有人不會， 就另外叫個沙彌來。』 仰山於是報告溈山說：『可喜可賀， 香嚴師弟， 領會了祖師禪了。』（玄覺（玄覺，人名）說：『且說， 如來禪與祖師禪， 是分開還是不分開？』 長慶棱（長慶棱，人名）說：『一時都坐斷了。』 云居錫徴（云居錫徴，人名）評論說：『大眾商量， 如來禪淺顯， 祖師禪深奧。只是香嚴， 當時為什麼不問什麼是祖師禪？如果提出這個問題， 又在哪裡會有呢？』 瑯玡覺（瑯玡覺，人名）說：『武帝求仙沒有求到仙， 王喬端坐卻昇天了。』 溈山喆（溈山喆，人名）說：『香嚴可以說是上無片瓦， 下無插錐之地， 赤裸裸， 光灑灑， 沒什麼可以把握的。如果不是仰山， 幾乎就放過了這個人。為什麼呢？不經過冰霜的考驗， 怎麼知道松柏的操守呢？』 徑山杲（徑山杲，人名）說：『溈山晚年好則極了， 教得一棚肉傀儡， 真是可愛。且說什麼是可愛之處？面面相看手腳動， 哪裡知道說話的是別人。』）
溈山（溈山，地名）上堂說法說：『你們這些人， 只有大的機鋒， 沒有大的作用。』 當時九峰（九峰，地名）在人群中， 便站了出來。
【English Translation】 How could such a thing happen today? Then he composed a verse, saying: 'With one strike, forgetting all knowledge, no need for further cultivation. Every movement reveals the ancient path, not falling into silent mechanisms. Everywhere there are no traces to be found, the demeanor is beyond external sounds and sights. Those who have attained the Way in all directions say this is the highest potential.' When Weishan (Weishan, place name) heard this, he said to Yangshan (Yangshan, person's name): 'This person has thoroughly awakened.' Yangshan said: 'This is composed from the workings of the mind and consciousness; I will examine it myself.' Later, Yangshan saw Xiangyan (Xiangyan, person's name) and said: 'The abbot praised you, brother, for discovering a great matter; try to explain it.' Xiangyan recited the previous verse. Yangshan said: 'This is formed from past habits and memory; if you have truly realized something, then say something more.' Xiangyan then composed another verse, saying: 'Last year's poverty was not true poverty; this year's poverty is true poverty. Last year's poverty still had a place to insert an awl; this year's poverty has no awl at all.' Yangshan said: 'The Tathagata's Zen, I allow you, brother, to understand. The Patriarch's Zen, you haven't even dreamed of it.' Xiangyan then composed another verse, saying: 'I have a mechanism, in an instant I gaze at it. If someone doesn't understand, call another novice.' Yangshan then reported to Weishan, saying: 'Congratulations, brother Xiangyan, he has understood the Patriarch's Zen.' (Xuanjue (Xuanjue, person's name) said: 'Tell me, are the Tathagata's Zen and the Patriarch's Zen separate or not separate?' Changqing Leng (Changqing Leng, person's name) said: 'They are both cut off at once.' Yunju Xizheng (Yunju Xizheng, person's name) commented: 'The assembly discusses, the Tathagata's Zen is shallow, the Patriarch's Zen is profound. But why didn't Xiangyan ask what the Patriarch's Zen is at that time? If this question were asked, where would it be found?' Langye Jue (Langye Jue, person's name) said: 'Emperor Wu sought immortality but did not find it; Wang Qiao sat upright and ascended to heaven.' Weishan Zhe (Weishan Zhe, person's name) said: 'Xiangyan can be said to have no tile above and no place to insert an awl below, naked and bare, with nothing to grasp. If it weren't for Yangshan, he would have almost let this man go. Why? Without the strength of frost and snow, how can one know the integrity of pine and cypress?' Jingshan Gao (Jingshan Gao, person's name) said: 'Weishan in his later years was extremely good, teaching a whole shed of meat puppets, truly lovable. But what is lovable about them? They look at each other and move their hands and feet, how do they know that the speaker is someone else?')
Weishan (Weishan, place name) ascended the hall and said: 'You people only have great potential, but no great function.' At that time, Jiufeng (Jiufeng, place name) was in the assembly and stepped forward.
出去。師召之。九峰更不回顧。師云。此子。堪為法器。一日辭師云。某甲。辭違和尚。千里之外。不離左右。師動容云。善為。
靈云。初在溈山。因見桃花悟道。有偈云。三十年來尋劍客。幾回落葉又抽枝。自從一見桃華后。直至如今更不疑。師覽偈。詰其所悟。與之符契。師云。從緣悟達。永無退失。善自護持。
上林參師。師云。大德作甚麼來。上林雲。介冑全具。師云。盡卸了來。與大德相見。上林雲。卸了也。師咄云。賊尚未打。卸作甚麼。上林無對。仰山代云。請和尚屏卻左右。師以手揖云。喏喏。上林。后參永泰。方諭其旨。
疏山到參。值師示眾云。行腳高士。直須向聲色里睡眠。聲色里坐臥始得。疏山問。如何是不落聲色句。師豎起拂子。疏山云。此是落聲色句。師放下拂子歸方丈。疏山不契。便辭香嚴。香嚴云。何不且住。疏山云。某甲與和尚無緣。香嚴云。有何因緣。試舉看。疏山遂舉前話香嚴云。某甲有個語。疏山云。道甚麼。香嚴云。言發非聲。色前不物。疏山云。元來此中有人。遂囑香嚴云。向後有住處。某甲卻來相見。乃去。師問香嚴云。問聲色話底矮阇黎在么。香嚴云。已去也。師云。試舉看。香嚴舉前話。師云。他道甚麼。香嚴云。深肯某甲。師失笑云。我
【現代漢語翻譯】 現代漢語譯本： 九峰要離開時，溈山靈祐禪師叫住他。九峰頭也不回。靈祐禪師說：『這個孩子，可以成為佛法之器。』有一天，九峰向靈祐禪師辭別說：『弟子某甲，要離開和尚您了，即使身在千里之外，我的心也不離開您左右。』靈祐禪師感動地說：『好好保重。』
靈祐禪師的弟子靈云志勤禪師，最初在溈山，因見到桃花而悟道。他作偈說：『三十年來尋劍客，幾回落葉又抽枝。自從一見桃花后，直至如今更不疑。』靈祐禪師看了偈語，盤問他所悟到的，與他的見解相符。靈祐禪師說：『從因緣悟達，永遠不會退失。好好守護保持你的悟境。』
上林來參訪靈祐禪師，靈祐禪師問：『大德你來做什麼？』上林說：『全副武裝而來。』靈祐禪師說：『全都卸下來，才能與大德相見。』上林說：『已經卸了。』靈祐禪師呵斥道：『賊人還沒打，卸什麼卸？』上林無言以對。仰山慧寂禪師代為回答說：『請和尚屏退左右。』靈祐禪師拱手說：『喏喏。』上林後來參訪永泰禪師，才明白其中的旨意。
疏山到溈山參訪靈祐禪師，正趕上靈祐禪師向大眾開示說：『雲遊的高士，必須要在聲色之中睡眠，在聲色之中坐臥才行。』疏山問：『如何是不落聲色的句子？』靈祐禪師豎起拂塵。疏山說：『這是落在聲色的句子。』靈祐禪師放下拂塵回到方丈室。疏山不領會，便向香嚴智閑禪師辭行。香嚴說：『為什麼不住下？』疏山說：『我和和尚您沒有緣分。』香嚴說：『有什麼因緣，試著說來聽聽。』疏山於是舉了之前的話。香嚴說：『我有一句話。』疏山說：『說什麼？』香嚴說：『言發非聲，色前不物。』疏山說：『原來這裡有人。』於是囑咐香嚴說：『以後有住處，我再來相見。』然後離開了。靈祐禪師問香嚴說：『問聲色話的矮個子沙彌在哪裡？』香嚴說：『已經走了。』靈祐禪師說：『試著舉出來看看。』香嚴舉了之前的話。靈祐禪師說：『他說了什麼？』香嚴說：『他深深地肯定了我。』靈祐禪師失笑說：『我...』
【English Translation】 English version: When Jiufeng was about to leave, Master Wei Shan (Wei Shan Ling You, meaning Mount Wei) called him back. Jiufeng did not even turn his head. Master Wei said, 'This child is worthy of being a vessel of the Dharma.' One day, Jiufeng bid farewell to the Master, saying, 'Disciple Moujia (a humble way to refer to oneself) is taking leave of the Venerable, but even though I am thousands of miles away, my heart will not leave your side.' Master Wei was moved and said, 'Take good care.'
Lingyun Zhiqin (Lingyun Zhiqin, a disciple of Wei Shan), initially at Wei Shan, attained enlightenment upon seeing peach blossoms. He composed a verse saying, 'For thirty years, I have sought the swordsman; how many times have leaves fallen and branches sprouted again. Since seeing the peach blossoms, I have had no more doubts until now.' Master Wei read the verse and questioned him about his enlightenment, which matched his own understanding. Master Wei said, 'Enlightenment attained through conditions will never be lost. Take good care to protect and maintain your state of enlightenment.'
Shanglin visited Master Wei. Master Wei asked, 'What have you come to do, Great Virtue?' Shanglin said, 'Fully armed.' Master Wei said, 'Take it all off, so I can meet with the Great Virtue.' Shanglin said, 'It is already taken off.' Master Wei scolded, 'The thief has not yet been struck, what are you taking off?' Shanglin was speechless. Yangshan Huiji (Yangshan Huiji, another disciple) replied on his behalf, 'Please have the Venerable dismiss those around you.' Master Wei bowed with his hands and said, 'Nono.' Shanglin later visited Yongtai and then understood the meaning.
Shushan arrived to visit Master Wei, just as Master Wei was addressing the assembly, saying, 'Wandering high-minded ones must sleep in sound and form, and sit and lie in sound and form.' Shushan asked, 'What is the phrase that does not fall into sound and form?' Master Wei raised his whisk. Shushan said, 'This is a phrase that falls into sound and form.' Master Wei put down his whisk and returned to his room. Shushan did not understand and bid farewell to Xiangyan Zhixian (Xiangyan Zhixian, another monk). Xiangyan said, 'Why not stay?' Shushan said, 'I have no affinity with the Venerable.' Xiangyan said, 'What affinity is there? Try to tell me.' Shushan then recounted the previous conversation. Xiangyan said, 'I have a saying.' Shushan said, 'What do you say?' Xiangyan said, 'Words spoken are not sound; before form, there is no thing.' Shushan said, 'So there is someone here.' Then he instructed Xiangyan, saying, 'In the future, if there is a place to stay, I will come to see you again.' Then he left. Master Wei asked Xiangyan, 'Where is the short Shramana (Shramana, a novice monk) who asked about sound and form?' Xiangyan said, 'He has already left.' Master Wei said, 'Try to bring it up and see.' Xiangyan brought up the previous conversation. Master Wei said, 'What did he say?' Xiangyan said, 'He deeply affirmed me.' Master Wei laughed and said, 'I...'
將謂這矮子有長處。元來祇在這裡。此子向去。若有個住處。近山無柴燒。近水無水吃。
師因資國來參。乃指月示之。資國以手撥三下。師云。不道汝不見。祇是見處太粗。
師在法堂坐。庫頭擊木魚。火頭擲卻火杪。拊掌大笑。師云。眾中也有恁么人。遂喚來問。爾作么生。火頭云。某甲不吃粥肚飢。所以歡喜。師乃點頭(後鏡清怤云。將知溈山眾里無人。臥龍球云。將知溈山眾里有人)。
師因泥壁次。李軍容來。具公裳。直至師背後。端笏而立。師回首見。便側泥盤。作接泥勢。李便轉笏。作進泥勢。師便拋下泥盤。同歸方丈(巖頭奯聞云。噫。佛法澹泊也。大小溈山。泥壁也不了 明招謙云。當時合作么生。免被巖頭點撿。代云。卻轉泥盤。作泥壁勢。便拋下歸去 黃龍新云。巖頭錯下名言。殊不知。溈山軍容。弄巧成拙)。
師因陸侍御入僧堂。乃問。如許多師僧。為復是吃粥飯僧。為復是參禪僧。師云。亦不是吃粥飯僧。亦不是參禪僧。侍御云。在此作甚麼。師云。侍御自問他看。
師。一日見劉鐵磨來。師云。老牸牛汝來也。劉云。來日臺山大會齋。和尚還去么。師乃放身作臥勢。劉便出去(凈慈一云。眾中道。放身便臥是不去。劉鐵磨慷㦬而行。有甚交涉。殊不知
【現代漢語翻譯】 現代漢語譯本： 說這矮子有長處，原來就在這裡。這人以後如果有個住處，就會出現近山沒有柴燒，近水沒有水喝的窘境。 溈山禪師因為資國禪師前來參訪，就指著月亮來開示他。資國禪師用手撥了三下。溈山禪師說：『不是說你沒看見，只是你見解太粗糙了。』 溈山禪師在法堂里坐著，庫頭敲擊木魚，火頭丟掉火把，拍手大笑。溈山禪師說：『大眾中也有這樣的人。』於是叫他來問：『你做什麼？』火頭說：『我沒吃粥肚子餓，所以歡喜。』溈山禪師就點頭（後來鏡清怤禪師說：『可見溈山寺里沒人。』臥龍球禪師說：『可見溈山寺里有人。』）。 溈山禪師正在泥墻，李軍容來了，穿著官服，一直走到溈山禪師背後，拿著笏板站著。溈山禪師回頭看見，就側過泥盤，做出接泥的姿勢。李軍容就轉過笏板，做出進泥的姿勢。溈山禪師就放下泥盤，一同回方丈室（巖頭奯禪師聽了說：『唉，佛法淡薄了啊！這麼大的溈山，泥墻也弄不好。』明招謙禪師說：『當時應該怎麼做，才能免得被巖頭禪師批評？』代答說：『卻轉過泥盤，做出泥墻的姿勢，就放下回去了。』黃龍新禪師說：『巖頭禪師錯下評論了，殊不知溈山禪師和軍容，弄巧成拙。』）。 溈山禪師因為陸侍御進入僧堂，就問：『這麼多師僧，是吃粥吃飯的僧人，還是參禪的僧人？』溈山禪師說：『也不是吃粥吃飯的僧人，也不是參禪的僧人。』侍御說：『那在這裡做什麼？』溈山禪師說：『侍御你自己問他們看。』 溈山禪師有一天看見劉鐵磨來了，溈山禪師說：『老母牛，你來了啊！』劉鐵磨說：『來日臺山大會齋，和尚還去嗎？』溈山禪師就放身作臥的姿勢。劉鐵磨就出去了（凈慈禪師說：『大眾中有人說，放身便臥就是不去。劉鐵磨慷慨而行，有什麼關係？殊不知……』）
【English Translation】 English version: Saying this short man has merits, it turns out they are right here. If this person later has a place to live, the situation will arise where there is no firewood to burn near the mountains and no water to drink near the water. Zen Master Weishan, because Zen Master Ziguo came to visit, pointed to the moon to enlighten him. Zen Master Ziguo flicked it three times with his hand. Zen Master Weishan said, 'It's not that you didn't see it, it's just that your understanding is too rough.' Zen Master Weishan was sitting in the Dharma hall, the storehouse head was striking the wooden fish, and the cook threw away the fire poker and clapped his hands and laughed. Zen Master Weishan said, 'There are also people like this in the assembly.' So he called him over and asked, 'What are you doing?' The cook said, 'I'm hungry because I didn't eat porridge, so I'm happy.' Zen Master Weishan then nodded (Later, Zen Master Jingqing Fu said, 'It can be seen that there is no one in Weishan Temple.' Zen Master Wolong Qiu said, 'It can be seen that there are people in Weishan Temple.'). Zen Master Weishan was plastering a wall when Li Junrong came, wearing his official robes, and stood behind Zen Master Weishan holding his tablet. Zen Master Weishan turned his head and saw him, then tilted the mud tray, making a gesture of receiving mud. Li Junrong then turned his tablet, making a gesture of offering mud. Zen Master Weishan then put down the mud tray and returned to his abbot's room together (Zen Master Yantou Huo heard this and said, 'Alas, the Buddha-dharma is so weak! Such a large Weishan, and they can't even plaster a wall properly.' Zen Master Mingzhao Qian said, 'What should they have done at that time to avoid being criticized by Zen Master Yantou?' He replied, 'They should have turned the mud tray around, made a gesture of plastering the wall, and then put it down and left.' Zen Master Huanglong Xin said, 'Zen Master Yantou made a wrong comment, not knowing that Zen Master Weishan and Junrong were being clever but bungling.'). Zen Master Weishan, because Attendant Lu entered the monks' hall, asked, 'Are so many monks rice-eating monks or Chan-practicing monks?' Zen Master Weishan said, 'They are neither rice-eating monks nor Chan-practicing monks.' The attendant said, 'Then what are they doing here?' Zen Master Weishan said, 'Attendant, you can ask them yourself.' One day, Zen Master Weishan saw Liu the Iron Grinder coming, and Zen Master Weishan said, 'Old cow, you've come!' Liu the Iron Grinder said, 'Is the abbot going to the grand vegetarian feast at Mount Tiantai tomorrow?' Zen Master Weishan then lay down. Liu the Iron Grinder then left (Zen Master Jingci said, 'Some people in the assembly say that lying down means not going. Liu the Iron Grinder left generously, what does it have to do with anything? Little do they know...')
。溈山老漢。平生一條脊樑拗不曲。被劉鐵磨一推推倒直至如今起不得若要扶起溈山。請大眾下一轉語。眾無語。師以拄杖一時趕散)。
師一日喚院主。院主便來。師云。我喚院主。汝來作甚麼。院主無對(曹山代云。也知和尚不喚某甲)又令侍者喚首座。首座便至。師云。我喚首座。汝來作甚麼。首座亦無對(曹山代云。若令侍者喚。恐不來。法眼云。適來侍者喚)。
上堂。僧出雲。請和尚為眾說法。師云。我為汝得徹困也。僧禮拜(後人舉似雪峰。雪峰云。古人得恁么老婆心切。玄沙云。山頭和尚。蹉過古人事也。雪峰聞之。乃問玄沙云。甚麼處。是老僧蹉過古人事處。玄沙云。大小溈山。被那僧一問。直得百雜碎。雪峰乃駭然)。
有僧來禮拜。師作起勢。僧云。請和尚不用起。師云。老僧未曾坐。僧云。某甲未曾禮。師云。何故無禮。僧無對(同安代雲和尚不怪)。
僧問。不作溈山一頂笠。無繇得到莫徭村。如何是溈山一頂笠。師喚云。近前來。僧近前。師與一踏。
師問僧。甚處來。僧云。西京來。師云。還得西京主人公書來么僧云。不敢妄通訊息。師云。作家師僧。天然猶在。僧云。殘羹餿飯。誰人吃之。師云。獨有阇黎不吃。僧作嘔吐勢。師云。扶出這病僧著。
【現代漢語翻譯】 現代漢語譯本： 溈山老漢（Weishan, 人名）。平生一條脊樑，拗不曲。被劉鐵磨（Liu Tiemo, 人名）一推，推倒直至如今，起不得。若要扶起溈山，請大眾下一轉語。眾無語。師以拄杖一時趕散。
師一日喚院主（Yuanzhu, 寺院主管）。院主便來。師云：『我喚院主，汝來作甚麼？』院主無對。（曹山（Caoshan, 人名）代云：『也知和尚不喚某甲。』）又令侍者喚首座（Shouzuo, 寺院職位）。首座便至。師云：『我喚首座，汝來作甚麼？』首座亦無對。（曹山代云：『若令侍者喚，恐不來。』法眼（Fayan, 人名）云：『適來侍者喚。』）
上堂。僧出雲：『請和尚為眾說法。』師云：『我為汝得徹困也。』僧禮拜。（後人舉似雪峰（Xuefeng, 人名）。雪峰云：『古人得恁么老婆心切。』玄沙（Xuansha, 人名）云：『山頭和尚，蹉過古人事也。』雪峰聞之，乃問玄沙云：『甚麼處，是老僧蹉過古人事處？』玄沙云：『大小溈山，被那僧一問，直得百雜碎。』雪峰乃駭然。）
有僧來禮拜。師作起勢。僧云：『請和尚不用起。』師云：『老僧未曾坐。』僧云：『某甲未曾禮。』師云：『何故無禮？』僧無對。（同安（Tongan, 地名）代云：『和尚不怪。』）
僧問：『不作溈山一頂笠（Li, 帽子），無繇得到莫徭（Moyao, 地名）村。如何是溈山一頂笠？』師喚云：『近前來。』僧近前。師與一踏。
師問僧：『甚處來？』僧云：『西京（Xijing, 地名）來。』師云：『還得西京主人公書來么？』僧云：『不敢妄通訊息。』師云：『作家師僧，天然猶在。』僧云：『殘羹餿飯，誰人吃之？』師云：『獨有阇黎（Sheli, 僧人）不吃。』僧作嘔吐勢。師云：『扶出這病僧著。』
【English Translation】 English version: Old man Weishan (Weishan, a person's name) had a spine that would never bend. But Liu Tiemo (Liu Tiemo, a person's name) pushed him down, and he hasn't been able to get up since. If you want to help Weishan up, please give a turning word. The assembly was silent. The master scattered them with his staff.
One day, the master called the director of the monastery (Yuanzhu, a monastery director). The director came immediately. The master said, 'I called the director, what are you doing here?' The director had no reply. (Caoshan (Caoshan, a person's name) replied on his behalf, 'I also know that the abbot is not calling me.') Then he ordered the attendant to call the head monk (Shouzuo, a monastery position). The head monk arrived. The master said, 'I called the head monk, what are you doing here?' The head monk also had no reply. (Caoshan replied on his behalf, 'If the attendant were ordered to call, he might not come.' Fayan (Fayan, a person's name) said, 'The attendant just called.')
Ascending the Dharma hall, a monk came out and said, 'Please, Abbot, preach the Dharma for the assembly.' The master said, 'I am utterly exhausted for you.' The monk bowed. (Later, someone told Xuefeng (Xuefeng, a person's name) about this. Xuefeng said, 'The ancients were so earnestly kind.' Xuansha (Xuansha, a person's name) said, 'The abbot on the mountain missed the ancient affair.' Hearing this, Xuefeng asked Xuansha, 'Where did the old monk miss the ancient affair?' Xuansha said, 'Great Weishan was utterly shattered by that monk's question.' Xuefeng was shocked.)
A monk came to bow. The master made a gesture to rise. The monk said, 'Please, Abbot, do not rise.' The master said, 'This old monk has never sat down.' The monk said, 'I have never bowed.' The master said, 'Why is there no bow?' The monk had no reply. (Tongan (Tongan, a place name) replied on his behalf, 'The abbot does not blame.')
A monk asked, 'Without making a Weishan bamboo hat (Li, hat), there is no way to reach Moyao (Moyao, a place name) village. What is the Weishan bamboo hat?' The master called out, 'Come closer.' The monk came closer. The master gave him a kick.
The master asked a monk, 'Where do you come from?' The monk said, 'From Xijing (Xijing, a place name).' The master said, 'Did you bring a letter from the master of Xijing?' The monk said, 'I dare not rashly convey messages.' The master said, 'A true monastic, naturally still present.' The monk said, 'Who eats leftover, spoiled food?' The master said, 'Only you, Venerable (Sheli, a monk), do not eat it.' The monk made a vomiting gesture. The master said, 'Help this sick monk out.'
僧便出去。
僧問。如何是道。師云。無心是道。僧云。某甲不會。師云。會取不會底好。僧云。如何是不會底。師云。祇汝是。不是別人。復云。今時人。但直下體取不會底。正是汝心。正是汝佛。若向外得一知一解。將為禪道。且沒交涉。名運糞入。不名運糞出。污汝心田。所以道不是道。
有僧參衛國。問。何方來。僧云。河南來。衛國云。黃河清也未。僧無對。師代云。小小狐兒。要過但過。用疑作甚麼。
師示眾云。汝等諸人。各呈所悟看。時有志和上座。出作禮。師云。不思善不思惡。正與么時。還我志和上座本來面目。志和云。正與么時。是某甲放身命處。師云。子莫落空不。志和云。某甲若見有空可落。何曾是放身命處。師云。到這裡。何不問去。志和云。某甲到這裡。亦不見有和尚可問。師云。汝福薄。扶吾宗不起。
師。因見仰山與北庵主。上問訊。時有官客喫茶次。師乃指示官人云。同參古佛來。庵主云。百年後。覓個人舉這話也難得。師云。即今作么生。庵主云。結舌有分。答即不得。師云。官人見在。自己也道不得。庵主云。仰山不甘此對。師云。作個庵主也難得。
師。一日呈起如意。復畫此<
【現代漢語翻譯】 現代漢語譯本 僧人於是出去了。
僧人問：『如何是道？』（什麼是道？） 師父說：『無心是道。』（沒有分別心就是道。） 僧人說：『弟子不明白。』 師父說：『明白那個不明白的才好。』 僧人說：『如何是不明白的？』 師父說：『就是你。不是別人。』 又說：『現在的人，只要直下承擔這個不明白的，那就是你的心，那就是你的佛。如果向外求得一知半解，就當作是禪道，那完全不相干。這叫做運糞入，不叫做運糞出，污染你的心田。所以說不是道。』
有僧人蔘訪衛國禪師，衛國禪師問：『從哪裡來？』 僧人說：『從河南來。』 衛國禪師說：『黃河清了嗎？』 僧人無言以對。 師父代答說：『小小狐貍，要過河就過，用得著疑惑什麼？』
師父對大眾開示說：『你們這些人，各自呈上你們所領悟的來看看。』 當時有志和上座出來作禮。 師父說：『不思善不思惡，正在這個時候，還我志和上座的本來面目。』 志和說：『正在這個時候，是我放捨身命的地方。』 師父說：『你莫要落空了。』 志和說：『弟子如果見到有空可落，又怎麼能說是放捨身命的地方呢？』 師父說：『到了這裡，為什麼不問下去？』 志和說：『弟子到了這裡，也不見有和尚可以問。』 師父說：『你福薄，扶不起我的宗風。』
師父，因為見到仰山（Yangshan，人名）和北庵主（Bei Anzhu，人名），上前問訊。當時有官客正在喫茶。 師父於是指著官人說：『一同參訪古佛來了。』 庵主說：『百年之後，要找個人來舉這句話也難得。』 師父說：『現在怎麼樣？』 庵主說：『結舌有份，回答不上來。』 師父說：『官人就在這裡，自己也說不出來。』 庵主說：『仰山不甘心這樣回答。』 師父說：『做個庵主也難得。』
師父，有一天拿起如意（ruyi，一種象徵吉祥的器物），又畫了此圖。
【English Translation】 English version The monk then went out.
A monk asked: 'What is the Dao?' (What is the Way?) The Master said: 'No-mind is the Dao.' (The Way is without a discriminating mind.) The monk said: 'I do not understand.' The Master said: 'It is good to understand that which cannot be understood.' The monk said: 'What is that which cannot be understood?' The Master said: 'It is you. Not someone else.' He further said: 'People nowadays, just directly take on that which cannot be understood, that is your mind, that is your Buddha. If you seek knowledge and understanding externally, and take it as the Chan (Zen) way, it is completely irrelevant. This is called carrying manure in, not carrying manure out, polluting your mind-field. Therefore, it is said it is not the Dao.'
A monk visited Weiguo (Weiguo, name of a Zen master). Weiguo asked: 'Where do you come from?' The monk said: 'From Henan.' Weiguo said: 'Is the Yellow River clear yet?' The monk had no reply. The Master replied on his behalf: 'A little fox, if it wants to cross, just cross. Why doubt?'
The Master addressed the assembly, saying: 'Each of you, present what you have realized and let me see.' At that time, the Venerable Zhihe (Zhihe, name of a monk) came forward and bowed. The Master said: 'Neither thinking of good nor thinking of evil, at just this moment, return to me the original face of the Venerable Zhihe.' Zhihe said: 'At just this moment, is where I release my life.' The Master said: 'Are you not falling into emptiness?' Zhihe said: 'If I saw emptiness to fall into, how could it be the place where I release my life?' The Master said: 'Having arrived here, why not ask further?' Zhihe said: 'Having arrived here, I do not see a Master to ask.' The Master said: 'Your blessings are thin, you cannot uphold my lineage.'
The Master, seeing Yangshan (Yangshan, name of a monk) and the Abbot of the North Hermitage (Bei Anzhu, name of a monk), went forward to greet them. At that time, there was an official guest drinking tea. The Master then pointed to the official and said: 'Together they come to visit the ancient Buddha.' The Abbot said: 'After a hundred years, it will be difficult to find someone to bring up these words.' The Master said: 'What about right now?' The Abbot said: 'I have a share in being tongue-tied, I cannot answer.' The Master said: 'The official is right here, and he himself cannot say it either.' The Abbot said: 'Yangshan is not content with this answer.' The Master said: 'It is difficult to be an Abbot.'
One day, the Master presented a ruyi (ruyi, a scepter-like object symbolizing good fortune), and also drew this picture.
相云。有人道得。便得此如意。道道。時有僧云。此如意。本不是和尚底。師云。得而無用。又有僧云。設與某甲。亦無著處。
師因僧問。從上諸聖。直至如今。和尚意旨如何。師云。目前是甚麼物。僧云。莫祇這便是么。師云。阿那個。僧云。適來祇對底。師云。爾擬那個去莫生事(蔣山勤云。問頭太險答處太賒。二俱不了)。
僧問。如何是百丈真。師下禪床叉手立。云如何是和尚真。師卻坐。
師上堂云。老僧百年後。向山下作一頭水牯牛。左脅下書五字云。溈山僧某甲。當恁么時。喚作溈山僧。又是水牯牛。喚作水牯牛。又是溈山僧。畢竟喚作甚麼即得。仰山出禮拜而退(云居膺云。師無異號 資福寶。代作一圓相拓起芭蕉清。代作此[○@牛]相呈之。又云。同道者方知南塔涌云。一千五百人善知識。只得一半 芭蕉徹代。當時作<
師。敷揚宗教。凡四十餘年。達者不可勝數。大中七年正月九日。盥漱敷坐。怡然而寂。壽八十三。臘六十四。塔于本山。謚大圓禪師。塔曰清凈。
【現代漢語翻譯】 現代漢語譯本： 溈山說：『如果有人說得出來，就得到這如意。』（停頓）說！這時有個僧人說：『這如意，本來就不是和尚您的。』 溈山說：『得到它而無用。』 又有個僧人說：『即使給了我，也沒地方安放。』
有個僧人問溈山：『從上古以來的諸位聖賢，直到如今，和尚您的意旨是什麼？』 溈山說：『眼前是什麼東西？』 僧人說：『莫非就是這個嗎？』 溈山說：『啊，哪個？』 僧人說：『剛才應對的那個。』 溈山說：『你打算到哪個地方去？不要惹事生非！』（蔣山勤評論說：『問話太冒險，回答太敷衍，兩者都不了了。』）
有個僧人問：『什麼是百丈（Baizhang）的真性？』 溈山走下禪床，叉手站立，說：『什麼是和尚的真性？』 溈山又坐回原處。
溈山上堂說法，說：『老衲百年之後，將到山下做一頭水牯牛。左邊脅下寫五個字：『溈山僧某甲（Weishan monk so-and-so）。』當這個時候，叫作溈山僧，又是水牯牛；叫作水牯牛，又是溈山僧。到底應該叫作什麼才對呢？』 仰山（Yangshan）出來禮拜後退下。（云居膺（Yunju Ying）說：『老師沒有其他的稱號。』 資福寶（Zifu Bao）代替說出一個圓相，拓開芭蕉清。代替呈現這個牛相。又說：『同道的人才知道。』 南塔涌（Nanta Yong）說：『一千五百個善知識，只得到一半。』 芭蕉徹（Bajiao Che）代替。當時作此相呈現。又說：『該說的都說了，該註釋的都註釋了，好好領悟。』 保寧勇（Baoning Yong）說：『和尚同樣是入泥入水。』）
溈山弘揚宗教，總共四十多年，得道的人數不勝數。大中七年（公元853年）正月九日，洗漱完畢，敷坐而逝，安詳寂滅。享年八十三歲，僧臘六十四年。塔葬在本山，謚號大圓禪師，塔名清凈。
【English Translation】 English version: Weishan said, 'If someone can speak it out, they will obtain this ruyi (scepter).』 (Pause) Speak! At this time, a monk said, 'This ruyi, originally does not belong to the monk, you.』 Weishan said, 'Obtaining it is useless.』 Another monk said, 'Even if it were given to me, there would be no place to put it.』
A monk asked Weishan, 'From the ancient sages, up to the present, what is the intention of the venerable monk?』 Weishan said, 'What is the thing before your eyes?』 The monk said, 'Could it be this?』 Weishan said, 'Ah, which one?』 The monk said, 'The one that just responded.』 Weishan said, 'Where do you intend to go? Don't create trouble!』 (Jiangshan Qin commented: 'The question is too risky, the answer is too perfunctory, neither is clear.』)
A monk asked, 'What is the true nature of Baizhang?』 Weishan stepped down from the meditation platform, put his hands together, and stood up, saying, 'What is the true nature of the venerable monk?』 Weishan then sat back down.
Weishan ascended the hall to preach, saying, 'After I, the old monk, have passed away for a hundred years, I will be reborn as a water buffalo at the foot of the mountain. On the left flank will be written five characters: 『Weishan monk so-and-so (溈山僧某甲).』 At that time, calling it Weishan monk, it is also a water buffalo; calling it a water buffalo, it is also Weishan monk. What should it ultimately be called?』 Yangshan (仰山) came out, bowed, and retreated. (Yunju Ying (云居膺) said, 'The teacher has no other title.』 Zifu Bao (資福寶) substituted by drawing a circle, revealing the clear plantain. Substituted by presenting this buffalo form. He also said, 'Those who share the same path will know.』 Nanta Yong (南塔涌) said, 'Out of fifteen hundred good advisors, only half are obtained.』 Bajiao Che (芭蕉徹) substituted. At that time, this form was presented. He also said, 'What should be said has been said, what should be annotated has been annotated, understand it well.』 Baoning Yong (保寧勇) said, 'The venerable monk is equally entering the mud and water.』)
Weishan propagated the religion for more than forty years, and the number of those who attained enlightenment was countless. On the ninth day of the first month of the seventh year of Dazhong (853 AD), after washing and sitting in full lotus posture, he passed away peacefully. He lived to the age of eighty-three, with sixty-four years as a monk. His stupa was built on this mountain, and he was posthumously named Zen Master Dayuan (大圓禪師), and the stupa was named Qingjing (清凈).