T47n1990_袁州仰山慧寂禪師語錄
大正藏第 47 冊 No. 1990 袁州仰山慧寂禪師語錄
No. 1990
袁州仰山慧寂禪師語錄
徑山沙門語風圓信無地地主人郭凝之 編集
師，諱慧寂，韶州懷化葉氏子。年九歲，于廣州和安寺投通禪師出家(即不語通)。十四歲，父母取歸，欲與婚媾。師不從，遂斷手二指，跪至父母前，誓求正法以答劬勞，父母乃許，再詣通處而得披剃。未登具，即遊方。初謁耽源，已悟玄旨，后參溈山，遂升堂奧。
耽源謂師云：「國師當時傳得六代祖師圓相，共九十七個，授與老僧乃云：『吾滅后三十年，南方有一沙彌到來，大興此教，次第傳受，無令斷絕。』我今付汝，汝當奉持。」遂將其本過與師，師接得一覽便將火燒卻。耽源一日問：「前來諸相甚宜秘惜。」師云：「當時看了便燒卻也。」耽源云：「吾此法門無人能會，唯先師及諸祖師、諸大聖人方可委悉，子何得焚之？」師云：「慧寂一覽已知其意，但用得，不可執本也。」耽源云：「然雖如此，于子即得，後人信之不及。」師云：「和尚若要，重錄不難。」即重集一本呈上，更無遺失。耽源云：「然。」
耽源上堂，師出衆作此○相，以手拓呈了，卻叉手立。耽源以兩手相交作拳示之，師進前三步作
【現代漢語翻譯】 現代漢語譯本 《袁州仰山慧寂禪師語錄》
徑山沙門語風圓信和無地地主人郭凝之編集
慧寂禪師，俗姓葉，韶州懷化人。九歲時，在廣州和安寺投通禪師（即不語通）出家。十四歲時，父母將他帶回家，想讓他結婚。慧寂禪師不肯，於是斷去兩根手指，跪在父母面前，發誓要尋求正法來報答父母的養育之恩。父母這才答應，讓他再次回到通禪師處剃度。未受具足戒，就開始遊歷四方。最初拜訪耽源禪師，已經領悟了玄妙的旨意，後來參訪溈山禪師，於是登堂入室，深得其髓。
耽源禪師對慧寂禪師說：『國師當年傳授了六代祖師的圓相，總共有九十七個，交給老僧時說：「我圓寂后三十年，南方會有一位沙彌到來，大興此教，依次傳授下去，不要讓它斷絕。」我現在把它交給你，你應當好好奉持。』於是將原本交給慧寂禪師，慧寂禪師接過一看，就把它燒掉了。耽源禪師有一天問：『之前的那些圓相，應該好好珍藏才是。』慧寂禪師說：『當時看了就燒掉了。』耽源禪師說：『我的這個法門，沒有人能夠領會，只有先師和各位祖師、各位大聖人才能完全明白，你為什麼要把它們燒掉呢？』慧寂禪師說：『慧寂我一看就已經知道了其中的意思，只要能用就行了，不必執著于原本。』耽源禪師說：『即使如此，對你來說可以，後人恐怕難以相信。』慧寂禪師說：『和尚如果想要，重新抄錄一份並不難。』隨即重新整理了一份呈上，沒有遺漏任何內容。耽源禪師說：『好吧。』
耽源禪師上堂說法，慧寂禪師從人群中走出來，畫了一個○相，用手托著展示給大家，然後叉手站立。耽源禪師用兩手交叉握拳來表示，慧寂禪師向前走了三步，作……
【English Translation】 English version The Record of Yuanzhou Yangshan Huiji Chan Master
Compiled by Shramana Yufeng Yuanxin of Jingshan and Guo Ningzhi, the master of No-Land Land
The Master, named Huiji, was a native of the Ye family in Huaihua, Shaozhou. At the age of nine, he became a monk under Chan Master Tong (also known as 'Silent Tong') at He'an Temple in Guangzhou. At the age of fourteen, his parents took him home, intending to marry him off. The Master refused, so he cut off two fingers, knelt before his parents, and vowed to seek the true Dharma to repay their nurturing kindness. His parents then agreed, and he returned to Tong to be tonsured again. Before receiving full ordination, he traveled around. He first visited Danyuan, and had already understood the profound meaning. Later, he visited Weishan, and then ascended to the hall, deeply grasping its essence.
Danyuan said to the Master: 'The National Teacher at that time transmitted the round symbols of the Sixth Ancestor, a total of ninety-seven, and gave them to the old monk, saying: "Thirty years after my death, a Shramana from the South will come and greatly promote this teaching. Transmit it in order, without letting it be cut off." I now entrust it to you, you should uphold it well.' Then he handed over the original to the Master. The Master took it, glanced at it, and then burned it. One day, Danyuan asked: 'The previous symbols should be carefully treasured.' The Master said: 'I burned them after looking at them at that time.' Danyuan said: 'No one can understand my Dharma gate, only the former teacher and the ancestral masters, and all the great sages can fully understand it. Why did you burn them?' The Master said: 'Huiji already knows the meaning after one glance. It is enough to use it, one should not cling to the original.' Danyuan said: 'Even so, it is okay for you, but later people may not believe it.' The Master said: 'If the Abbot wants it, it is not difficult to rewrite it.' Then he recompiled a copy and presented it, without any omissions. Danyuan said: 'Alright.'
Danyuan ascended the hall to give a Dharma talk. The Master came out from the crowd, drew this ○ symbol, presented it with his hands, and then stood with his hands folded. Danyuan crossed his hands and made a fist to show it. The Master stepped forward three steps and made...
女人拜。耽源點頭，師便禮拜。師浣衲次，耽源云：「正恁么時作么生？」師云：「正恁么時向甚麼處見。」
后參溈山，溈山問：「汝是有主沙彌？無主沙彌？」師云：「有主。」溈山云：「主在甚麼處？」師從西過東立。溈山異之。師問：「如何是真佛住處？」溈山云：「以思無思之妙，返思靈焰之無窮，思盡還源，性相常住，事理不二，真佛如如。」師于言下頓悟，自此執侍，前後盤桓十五載。
師掃地次，溈山問：「塵非掃得，空不自生。如何是塵非掃得？」師掃地一下。溈山云：「如何是空不自生？」師指自身，又指溈山。溈山云：「塵非掃得，空不自生。離此二途，又作么生？」師又掃地一下，又指自身，並指溈山。
溈山一日指田問師：「這丘田，那頭高，這頭低。」師云：「卻是這頭高，那頭低。」溈山云：「爾若不信，向中間立看兩頭。」師云：「不必中間立，亦莫住兩頭。」溈山云：「若如是，著水看，水能平物。」師云：「水亦無定，但高處高平、低處低平。」溈山便休。
有施主送絹與溈山。師問：「和尚受施主如是供糍，將何報答？」溈山敲禪床示之。師云：「和尚何得將眾人物作自己用？」(一本，溈山問師云：「有俗弟子將三束絹來與我贖鐘子，故與世人受
【現代漢語翻譯】 現代漢語譯本 一女人禮拜。耽源（Dan Yuan，禪師名）點頭，禪師便也禮拜。禪師洗完袈裟后，耽源問：『正在這個時候，你作何理解？』禪師說：『正在這個時候，你又從哪裡看見？』
後來參訪溈山（Wei Shan，禪師名），溈山問：『你是有主的沙彌（Sha Mi，佛教出家男子），還是無主的沙彌？』禪師說：『有主。』溈山說：『主在什麼地方？』禪師從西邊走到東邊站立。溈山對此感到驚異。禪師問：『什麼是真佛的住處？』溈山說：『以思慮那無思慮的妙處，反過來思慮那靈性光焰的無窮無盡，思慮窮盡迴歸本源，自性與現象恒常存在，事相與真理不二，真佛就是這樣如如不動。』禪師在聽聞這些話后立刻頓悟，從此侍奉溈山，前後共十五年。
禪師掃地的時候，溈山問：『塵埃不是掃就能掃掉的，空性也不是自己產生的。什麼是塵埃不是掃就能掃掉的？』禪師掃了一下地。溈山說：『什麼是空性不是自己產生的？』禪師指了指自己，又指了指溈山。溈山說：『塵埃不是掃就能掃掉的，空性也不是自己產生的。離開這兩種途徑，又該如何理解？』禪師又掃了一下地，又指了指自己，並指了指溈山。
溈山有一天指著田地問禪師：『這塊田，那頭高，這頭低。』禪師說：『卻是這頭高，那頭低。』溈山說：『你若是不信，到中間站著看看兩頭。』禪師說：『不必到中間站，也不要停留在兩頭。』溈山說：『如果這樣，用水來看，水能平物。』禪師說：『水也沒有定性，只是高處高平，低處低平。』溈山便不再說話。
有施主送絹給溈山。禪師問：『和尚接受施主這樣的供養，將用什麼來報答？』溈山敲了一下禪床來示意。禪師說：『和尚怎麼能把大眾的物品當作自己用呢？』（另一版本，溈山問禪師說：『有俗家弟子拿三束絹來給我，想贖回鐘槌，所以才接受世人的供養。』）
【English Translation】 English version A woman prostrated. Dan Yuan (name of a Chan master) nodded, and the Chan master also prostrated. After the Chan master washed his robe, Dan Yuan asked, 'What is your understanding at this very moment?' The Chan master said, 'At this very moment, where do you see it from?'
Later, he visited Wei Shan (name of a Chan master). Wei Shan asked, 'Are you a novice (Sha Mi, Buddhist male monastic) with a master, or a novice without a master?' The Chan master said, 'I have a master.' Wei Shan said, 'Where is the master?' The Chan master walked from west to east and stood there. Wei Shan was amazed by this. The Chan master asked, 'What is the dwelling place of the true Buddha?' Wei Shan said, 'Use the wonder of thinking about non-thinking, and in turn, contemplate the infinite radiance of the spirit. When thought is exhausted, return to the source. The nature and phenomena are eternally abiding, phenomena and principle are not two, the true Buddha is thus, unmoving.' Upon hearing these words, the Chan master immediately attained enlightenment and served Wei Shan from then on, for a total of fifteen years.
When the Chan master was sweeping the floor, Wei Shan asked, 'Dust cannot be swept away, and emptiness does not arise by itself. What is dust that cannot be swept away?' The Chan master swept the floor once. Wei Shan said, 'What is emptiness that does not arise by itself?' The Chan master pointed to himself and then pointed to Wei Shan. Wei Shan said, 'Dust cannot be swept away, and emptiness does not arise by itself. Apart from these two paths, how should one understand?' The Chan master swept the floor again, and again pointed to himself and Wei Shan.
One day, Wei Shan pointed to the field and asked the Chan master, 'This field, that end is high, and this end is low.' The Chan master said, 'It is this end that is high, and that end that is low.' Wei Shan said, 'If you don't believe it, stand in the middle and look at both ends.' The Chan master said, 'There is no need to stand in the middle, nor to dwell on either end.' Wei Shan said, 'If so, look at it with water; water can level things.' The Chan master said, 'Water also has no fixed nature; it is high and level in high places, and low and level in low places.' Wei Shan then stopped speaking.
A donor sent silk to Wei Shan. The Chan master asked, 'Venerable, you accept such offerings from the donor, how will you repay them?' Wei Shan knocked on the meditation bed to indicate. The Chan master said, 'How can the Venerable use the belongings of the community as his own?' (Another version: Wei Shan asked the Chan master, 'A lay disciple brought three bundles of silk to me, wanting to redeem the bell clapper, so I accepted the offerings from the world.')
福。」師云：「俗弟子則有絹與和尚贖鐘子，和尚將何物酬他？」溈山以拄杖敲床三下，云：「我將這個酬他。」師云：「若是這個，用作甚麼？」溈山又敲禪床三下，云：「汝嫌這個作甚麼？」師云：「某甲不嫌這個，只是大家底。」溈山云：「爾既知是大家底，何得更就我覓物酬他？」師云：「只怪和尚把大家底行人事。」溈山云：「汝不見達磨大師從西天來此土，亦將此物來人事。汝諸人儘是受他信物者。」)
師在溈山為直歲作務歸。溈山問：「甚麼處去來？」師云：「田中來。」溈山云：「田中多少人？」師插鍬叉手。溈山云：「今日南山大有人刈茅。」師拔鍬便行。(玄沙備云：「我若見，即踏倒鍬子。」僧問鏡清：「仰山插鍬，意旨如何？」鏡清云：「狗䘖赦書，諸侯避道。」僧云：「只如玄沙踏倒，意旨如何？」鏡清云：「不奈船何，打破戽斗。」僧云：「南山刈茅，意旨如何？」鏡清云：「李靖三兄久經行陣。」云居钖云：「且道鏡清下此一判，著？不著？」雪竇顯云：「諸方咸謂插鍬話奇特，大似隨邪逐惡。據雪竇見處，仰山被溈山一問，直得草繩自縛，死去十分。」翠巖芝云：「仰山只得一橛，諸人別有會么？」)
師在溈山牧牛時，踢天泰上座問云：「一毛頭師子現，即不問；
【現代漢語翻譯】 現代漢語譯本： 福。』 溈山說：『俗家弟子用絹來替和尚贖鐘子，和尚你用什麼來酬謝他？』 溈山用拄杖敲禪床三下，說：『我用這個酬謝他。』 仰山說：『如果是這個，有什麼用呢？』 溈山又敲禪床三下，說：『你嫌棄這個做什麼？』 仰山說：『我並不嫌棄這個，只是這是大家的。』 溈山說：『你既然知道是大家的，為什麼還要向我索取東西來酬謝他？』 仰山說：『只怪和尚你把大家的東西拿來做人情。』 溈山說：『你沒看見達磨（Bodhidharma）大師從西天（India）來到此土（China），也用這個東西來做人情。你們這些人都是接受他的信物的人。』
仰山在溈山（Weishan）做直歲，幹完活回來。溈山問：『什麼地方回來？』 仰山說：『田里回來。』 溈山說：『田里有多少人？』 仰山插鍬叉手站立。溈山說：『今天南山（Nanshan）有很多人在割茅草。』 仰山拔起鍬就走了。（玄沙（Xuansha）備說：『我如果見到，就踢倒鍬。』 有僧人問鏡清（Jingqing）：『仰山插鍬，意旨如何？』 鏡清說：『狗䘖赦書，諸侯避道。』 僧人說：『那麼玄沙踢倒，意旨如何？』 鏡清說：『不奈船何，打破戽斗。』 僧人說：『南山割茅，意旨如何？』 鏡清說：『李靖（Li Jing）三兄久經行陣。』 云居钖（Yunjuxi）說：『且說鏡清下這個判斷，對嗎？不對嗎？』 雪竇顯（Xuedouxian）說：『各方都說插鍬的話奇特，很像是隨邪逐惡。依雪竇看來，仰山被溈山一問，簡直是草繩自縛，死去十分。』 翠巖芝（Cuiyanzhi）說：『仰山只得到一截，你們各位還有別的體會嗎？』）
仰山在溈山（Weishan）牧牛時，踢天泰（Tiantai）上座問：『一毛頭師子現，即不問；』
【English Translation】 English version: 『Blessings.』 Weishan (溈山) said, 『The lay disciple used silk to redeem the bell for the monk, what will you, the monk, use to repay him?』 Weishan (溈山) struck the Zen bed three times with his staff, saying, 『I will use this to repay him.』 Yangshan (仰山) said, 『If it is this, what is it for?』 Weishan (溈山) struck the Zen bed three times again, saying, 『What do you dislike about this?』 Yangshan (仰山) said, 『I do not dislike this, it's just that it belongs to everyone.』 Weishan (溈山) said, 『Since you know it belongs to everyone, why do you still seek something from me to repay him?』 Yangshan (仰山) said, 『I only blame you, the monk, for using what belongs to everyone to do favors.』 Weishan (溈山) said, 『Have you not seen that Bodhidharma (達磨) Master came from the Western Heaven (西天, India) to this land (此土, China), and also used this thing to do favors? All of you are recipients of his tokens.』
Yangshan (仰山) was working as a steward at Weishan (溈山), and returned after finishing his duties. Weishan (溈山) asked, 『Where have you been?』 Yangshan (仰山) said, 『From the fields.』 Weishan (溈山) said, 『How many people are in the fields?』 Yangshan (仰山) planted his hoe and stood with his hands folded. Weishan (溈山) said, 『Today, there are many people cutting thatch on Nanshan (南山).』 Yangshan (仰山) pulled up his hoe and left. (Xuansha (玄沙) Bei said, 『If I had seen it, I would have kicked the hoe over.』 A monk asked Jingqing (鏡清), 『Yangshan (仰山) planting the hoe, what is the meaning?』 Jingqing (鏡清) said, 『The dog guards the amnesty decree, and the princes avoid the road.』 The monk said, 『Then what is the meaning of Xuansha (玄沙) kicking it over?』 Jingqing (鏡清) said, 『There is nothing to be done about the boat, so break the water bailer.』 The monk said, 『What is the meaning of cutting thatch on Nanshan (南山)?』 Jingqing (鏡清) said, 『Li Jing (李靖)'s three brothers have been in battle for a long time.』 Yunjuxi (云居钖) said, 『Let's say that Jingqing (鏡清)'s judgment, is it right? Is it wrong?』 Xuedouxian (雪竇顯) said, 『All sides say that the hoe-planting story is peculiar, much like following evil. According to Xuedou (雪竇)'s view, Yangshan (仰山), when asked by Weishan (溈山), was simply tying himself with a grass rope, dying ten times over.』 Cuiyanzhi (翠巖芝) said, 『Yangshan (仰山) only got one piece, do you all have other understandings?』)
When Yangshan (仰山) was herding cattle at Weishan (溈山), the senior monk Tiantai (踢天泰) asked, 『A lion appearing from a single hair, I will not ask about;』
百億毛頭百億師子現，又作么生？」師便騎牛歸。侍立溈山次，舉前話方了，卻見泰來。師云：「便是這個上座。」溈山遂問：「百億毛頭百億師子現，豈不是上座道？」泰云：「是。」師云：「正當現時，毛前現？毛后現？」泰云：「現時不說前後。」溈山大笑。師云：「師子腰折也。」便下去。
師隨溈山遊山，到磐陀石上坐，師侍立次，忽鴉銜一紅柿落在面前，溈山拾與師。師接得洗了，度與溈山。溈山云：「子甚處得來？」師云：「此是和尚道德所感。」溈山云：「汝也不得無分。」即分半與師。(玄沙云：「大小溈山被仰山一坐，至今起不得。」)
溈山問師：「忽有人問汝，汝作么生祇對？」師云：「東寺師叔若在，某甲不致寂寞。」溈山云：「放汝一個不祇對罪。」師云：「生之與殺，祇在一言。」溈山云：「不負汝見，別有人不肯。」師云：「阿誰？」溈山指露柱云：「這個。」師云：「道甚麼？」溈山云：「道甚麼？」師云：「白鼠推遷，銀臺不變。」
師問溈山：「大用現前，請師辨白。」溈山下座歸方丈，師隨後入。溈山問：「子適來問甚麼話？」師再舉。溈山云：「還記得吾答語否？」師云：「記得。」溈山云：「爾試舉看。」師便珍重出去。溈山云：「錯。」師回首云
【現代漢語翻譯】 現代漢語譯本：『百億毛頭百億師子現，又作么生？』（如果百億個毛頭和百億個獅子同時顯現，又該如何理解呢？）」 仰山靈佑禪師便騎著牛走了。一次，仰山侍立在溈山靈佑禪師身旁，剛提起之前的話，恰好泰禪師來了。溈山說：「就是這位上座（指泰禪師）說的。」溈山於是問泰禪師：「百億毛頭百億師子現，難道是上座您說的嗎？」泰禪師說：「是。」仰山說：「正當顯現的時候，是在毛前顯現？還是在毛后顯現？」泰禪師說：「顯現的時候不說前後。」溈山大笑。仰山說：「師子的腰都折斷了。」便下去了。 仰山靈佑禪師跟隨溈山靈佑禪師遊山，到磐陀石上坐下，仰山侍立在一旁，忽然一隻烏鴉銜著一個紅柿子落在面前，溈山撿起來遞給仰山。仰山接過洗乾淨，遞給溈山。溈山說：「你從哪裡得來的？」仰山說：「這是和尚您的道德所感召來的。」溈山說：「你也不是沒有份。」就分了一半給仰山。（玄沙師備禪師說：「好大的溈山，被仰山這麼一坐，至今都起不來。」） 溈山問仰山：「如果有人問你，你打算怎麼回答？」仰山說：「東寺師叔如果在，我不會感到寂寞。」溈山說：「免了你一個不回答的罪過。」仰山說：「生和殺，只在一句話。」溈山說：「不辜負你的見解，但有人不肯。」仰山說：「是誰？」溈山指著露柱（柱子）說：「這個。」仰山說：「說什麼？」溈山說：「說什麼？」仰山說：「白鼠推移，銀臺不變。」 仰山問溈山：「大用現前，請師父辨別明白。」溈山走下座位回到方丈室，仰山隨後也進去了。溈山問：「你剛才問的是什麼話？」仰山再次提起剛才的問題。溈山說：「還記得我怎麼回答的嗎？」仰山說：「記得。」溈山說：「你試著說看。」仰山便珍重地出去了。溈山說：「錯了。」仰山回頭說：「說什麼？」
【English Translation】 English version: 'If a hundred billion tiny hairs and a hundred billion lions appear simultaneously, what then?' The Master (Yangshan Lingyou) then rode off on his ox. Once, while attending to Weishan Lingyou, he brought up the previous conversation, and just then, Zen Master Tai arrived. Weishan said, 'This is the very monk who spoke of it.' Weishan then asked Zen Master Tai, 'Is it you who said, 'A hundred billion tiny hairs and a hundred billion lions appear'?' Zen Master Tai said, 'It is.' Yangshan said, 'When they are appearing, do they appear before the hair or after the hair?' Zen Master Tai said, 'When appearing, there is no before or after.' Weishan laughed heartily. Yangshan said, 'The lion's back is broken.' And then he went down. Yangshan Lingyou followed Weishan Lingyou on a mountain tour, and they sat on the Pantuoshi Rock. Yangshan was attending to him when suddenly a crow dropped a red persimmon in front of them. Weishan picked it up and gave it to Yangshan. Yangshan received it, washed it, and offered it to Weishan. Weishan said, 'Where did you get this?' Yangshan said, 'This is brought about by the virtue of the Abbot.' Weishan said, 'You are not without a share.' And he divided half of it to Yangshan. (Xuan Sha said, 'Such a great Weishan, but after Yangshan sat there, he has not been able to get up until now.') Weishan asked Yangshan, 'If someone asks you, how will you respond?' Yangshan said, 'If my uncle, the monk of Dongsi Temple, were here, I would not feel lonely.' Weishan said, 'I will excuse you from the crime of not answering.' Yangshan said, 'Life and death are only in one word.' Weishan said, 'I do not betray your insight, but there are those who will not agree.' Yangshan said, 'Who?' Weishan pointed to the pillar and said, 'This one.' Yangshan said, 'What does it say?' Weishan said, 'What does it say?' Yangshan said, 'The white rat moves on, but the silver platform remains unchanged.' Yangshan asked Weishan, 'When the great function manifests, please, Master, discern it clearly.' Weishan descended from his seat and returned to his abbot's room, and Yangshan followed him in. Weishan asked, 'What did you ask just now?' Yangshan brought up the question again. Weishan said, 'Do you remember my answer?' Yangshan said, 'I remember.' Weishan said, 'Try to say it.' Yangshan then respectfully went out. Weishan said, 'Wrong.' Yangshan turned his head and said, 'What does it say?'
：「閑師弟若來，莫道某甲無語好。」
師在溈山前坡牧牛次，見一僧上山不久便下來。師乃問：「上座何不且留山中？」僧云：「祇為因緣不契。」師云：「有何因緣？試舉看。」僧云：「和尚問某名甚麼，某答『歸真』。和尚云：『歸真何在？』某甲無對。」師云：「上座卻回，向和尚道：『某甲道得也。』和尚問：『作么生道？』但云：『眼裡、耳里、鼻里。』」僧回，一如所教。溈山云：「脫空謾語漢，此是五百人善知識語。」
師臥次，夢入彌勒內院眾堂中，諸位皆足，惟第二位空，師遂就座。有一尊者白槌云：「今當第二座說法。」師起，白槌云：「摩訶衍法離四句、絕百非，諦聽諦聽。」眾皆散去。及覺，舉似溈山，溈山云：「子已入聖位。」師便禮拜。(溈山秀云：「依文解義即不無。忽然彌勒會中有個作者，才見伊道摩訶衍法，便云：『合取兩片皮。』非唯止絕仰山寐語，亦免使後人夢中說夢。」瑯玡覺云：「且道聖眾是肯仰山、是不肯仰山？若肯，又孤負仰山；若不肯，仰山猶如平地吃交。山僧今日不惜眉毛，與諸人說破：摩訶衍法離四句、絕百非。爾若舉似諸方，諸方恁么會，入地獄如箭射。」東禪觀云：「尊者白椎，聖眾便散，不妨使人疑著，卻待第二杓惡水潑了，方始惺惺遲
【現代漢語翻譯】 現代漢語譯本： 仰山慧寂禪師說：『如果閑師弟來了，不要說我沒有什麼好說的。』
有一次，仰山禪師在溈山（溈山靈佑禪師）前坡放牛，看到一個僧人上山不久就下來了。仰山禪師就問：『上座為何不在山中多留一會兒？』僧人說：『只因爲因緣不契合。』仰山禪師問：『有什麼因緣？試著說來聽聽。』僧人說：『和尚問我叫什麼名字，我回答『歸真』（迴歸真如）。和尚說：『歸真在哪裡？』我無言以對。』仰山禪師說：『上座回去，對和尚說：『我能回答了。』和尚問：『怎麼回答？』只說：『在眼裡、耳里、鼻里。』』僧人回去，完全按照仰山禪師教的說了。溈山禪師說：『真是個空口說大話的人，這可是五百位善知識才能說出的話。』
仰山禪師一次躺著睡覺，夢見自己進入彌勒（Maitreya，未來佛）內院的眾堂中，各位都已就座，只有第二位空著，仰山禪師就坐了上去。有一位尊者敲槌宣佈：『現在請第二座說法。』仰山禪師起身，敲槌宣佈：『摩訶衍法（Mahāyāna，大乘佛法）離四句、絕百非，仔細聽，仔細聽。』眾人都散去了。醒來后，仰山禪師把這件事告訴了溈山禪師，溈山禪師說：『你已經進入聖位了。』仰山禪師便禮拜。（溈山秀禪師說：『按照文字解釋義理，並非沒有道理。如果彌勒會中有一個真正有作為的人，一聽到他說摩訶衍法，就說：『合上你的兩片嘴皮。』這樣不僅可以阻止仰山禪師說夢話，也可以避免後人夢中說夢。』瑯玡覺禪師說：『你們說聖眾是認可仰山禪師，還是不認可仰山禪師？如果認可，又辜負了仰山禪師；如果不認可，仰山禪師就像在平地上摔跤一樣。我今天不惜眉毛，為你們說破：摩訶衍法離四句、絕百非。你們如果把這話告訴各方，各方如果這樣理解，入地獄就像箭一樣快。』東禪觀禪師說：『尊者敲槌，聖眾就散了，不妨讓人疑惑，等到第二勺髒水潑下來，才醒悟過來，已經晚了。』）
【English Translation】 English version: Zen Master Yangshan Huiji said, 'If Brother Xian comes, don't say that I have nothing good to say.'
Once, Zen Master Yangshan was grazing cattle on the slope in front of Mount Weishan (Zen Master Weishan Lingyou). He saw a monk who went up the mountain and came down shortly after. Zen Master Yangshan asked, 'Venerable Sir, why don't you stay in the mountain a little longer?' The monk said, 'It's just because the karmic conditions don't match.' Zen Master Yangshan asked, 'What karmic conditions? Try to tell me.' The monk said, 'The abbot asked me what my name was, and I answered 'Returning to Truth' (Guizhen). The abbot said, 'Where is Returning to Truth?' I had no answer.' Zen Master Yangshan said, 'Venerable Sir, go back and tell the abbot, 'I can answer it now.' The abbot asks, 'How do you answer?' Just say, 'In the eyes, in the ears, in the nose.'' The monk went back and said exactly as Zen Master Yangshan had taught him. Zen Master Weishan said, 'What an empty talker! This is what five hundred good advisors can say.'
Once, Zen Master Yangshan was lying down sleeping and dreamed that he entered the assembly hall in Maitreya's (Maitreya, the future Buddha) inner courtyard. Everyone was seated, except for the second seat, which was empty. Zen Master Yangshan then took the seat. A Venerable One struck the gavel and announced, 'Now, the second seat will expound the Dharma.' Zen Master Yangshan got up, struck the gavel, and announced, 'The Mahāyāna (Mahāyāna, the Great Vehicle) Dharma is beyond the four propositions and transcends the hundred negations. Listen carefully, listen carefully.' Everyone dispersed. After waking up, Zen Master Yangshan told Zen Master Weishan about this. Zen Master Weishan said, 'You have already entered the holy position.' Zen Master Yangshan then bowed in reverence. (Zen Master Weishan Xiu said, 'Explaining the meaning according to the text is not without reason. If there were a truly capable person in Maitreya's assembly, upon hearing him say the Mahāyāna Dharma, they would say, 'Shut your two lips.' This would not only prevent Zen Master Yangshan from talking in his sleep but also prevent future generations from dreaming within a dream.' Zen Master Langye Jue said, 'Do you say that the holy assembly approves of Zen Master Yangshan or disapproves of Zen Master Yangshan? If they approve, they would be letting down Zen Master Yangshan; if they disapprove, Zen Master Yangshan would be like falling on flat ground. Today, I will not spare my eyebrows and will reveal it to you: The Mahāyāna Dharma is beyond the four propositions and transcends the hundred negations. If you tell this to all directions, and all directions understand it in this way, entering hell will be as fast as an arrow.' Zen Master Dongchan Guan said, 'The Venerable One struck the gavel, and the holy assembly dispersed. It doesn't hurt to make people doubt, but it's too late to wake up until the second ladle of dirty water is poured.')
也。且如摩訶衍法離四句絕百非，道已道了，諸人還識仰山么？」)
師侍溈山行次，忽見前面塵起。溈山云：「面前是甚麼？」師近前看了，卻作此<
溈山示眾云：「一切眾生皆無佛性。」鹽官示眾云：「一切眾生皆有佛性。」鹽官有二僧往探問，既到溈山，聞溈山舉揚，莫測其涯，若生輕慢。因一日與師言話次，乃勸云：「師兄須是勤學，佛法不得容易。」師乃作此○相，以手拓呈了，卻拋向背後，遂展兩手就二僧索。二僧罔措。師云：「吾兄直須勤學，佛法不得容易。」便起去。時二僧卻回鹽官，行三十里，一僧忽然有省，乃云：「當知溈山道『一切眾生皆無佛性』，信之不錯。」便回溈山。一僧更前行數里，因過水，忽然有省，自嘆云：「溈山道『一切眾生皆無佛性』，灼然有他恁么道。」亦回溈山，久依法席。
師因鹽官會下，有數人到溈山不肯伏。一日因普請西莊搬禾次，師至嶺頭放下，后十數人亦到放下。師遂舉起禾檐，向諸人前行一匝，云：「有么？有么？」其一行僧並無對。師云：「賺殺人。」便檐禾去。
溈山同師牧牛次，溈山云：「此中還有菩薩也無？」師云：「有。」溈山云：「汝見那個
【現代漢語翻譯】 現代漢語譯本： 『也』。比如摩訶衍法（Mahayana Dharma，大乘佛法）離四句（否定四種邏輯可能性），絕百非（超越所有錯誤的觀點），道已道了（已經完全表達），你們還認識仰山（Yangshan，人名，即仰山慧寂）嗎？」
仰山侍奉溈山（Weishan，人名，即溈山靈佑）行走時，忽然看見前面揚起塵土。溈山說：『前面是什麼？』仰山走近前看了看，卻做了這個<
溈山對大眾開示說：『一切眾生皆無佛性。』鹽官（Yanguan，地名，指鹽官道場）對大眾開示說：『一切眾生皆有佛性。』鹽官有兩位僧人前往探問，到達溈山後，聽聞溈山的說法，深不可測，若有所輕慢。因此有一天與仰山談話時，就勸他說：『師兄必須勤奮學習，佛法不是容易的事。』仰山於是做了這個○相（原文如此，指某種手勢或姿態），用手托著展示了，卻拋向背後，於是張開雙手向兩位僧人索要。兩位僧人不知所措。仰山說：『吾兄確實必須勤奮學習，佛法不是容易的事。』便起身離開了。當時兩位僧人返回鹽官，走了三十里，一位僧人忽然有所領悟，於是說：『應當知道溈山說『一切眾生皆無佛性』，相信沒有錯。』便返回溈山。另一位僧人繼續前行數里，因為過河，忽然有所領悟，自嘆道：『溈山說『一切眾生皆無佛性』，確實有他那樣說的道理。』也返回溈山，長久地依從溈山的教法。
仰山因為鹽官門下，有幾個人到溈山不肯信服。有一天因為普請（集體勞作）在西莊搬運稻禾時，仰山到達嶺頭放下稻禾。之後十幾個人也到達放下稻禾。仰山於是舉起禾檐（挑稻禾的工具），向眾人面前走了一圈，說：『有嗎？有嗎？』那些僧人都沒有回答。仰山說：『騙人啊。』便挑著稻禾走了。
溈山和仰山一起牧牛時，溈山說：『這裡還有菩薩（Bodhisattva，覺悟的有情）嗎？』仰山說：『有。』溈山說：『你看見哪個？』
【English Translation】 English version: 『Indeed.』 For example, the Mahayana Dharma transcends the four propositions (negating the four logical possibilities) and surpasses the hundred negations (transcending all erroneous views). It has been spoken, it has been completely expressed. Do you still recognize Yangshan (Yangshan, a person's name, referring to Yangshan Huiji)?」
Yangshan was attending Weishan (Weishan, a person's name, referring to Weishan Lingyou) on a walk when he suddenly saw dust rising ahead. Weishan said, 『What is that ahead?』 Yangshan went closer to look and then made this <
Weishan addressed the assembly, saying, 『All sentient beings are without Buddha-nature (Buddha-nature, the potential for enlightenment).』 Yanguan (Yanguan, a place name, referring to the Yanguan monastery) addressed the assembly, saying, 『All sentient beings have Buddha-nature.』 Two monks from Yanguan went to inquire. Having arrived at Weishan, they heard Weishan's teachings, which were unfathomable, and they were somewhat disrespectful. Therefore, one day while talking with Yangshan, they advised him, saying, 『Brother, you must study diligently; the Buddha-dharma is not easy.』 Yangshan then made this ○ gesture (as in the original text, referring to a certain gesture or posture), presented it with his hand, and then threw it behind him. Then he opened both hands and asked the two monks for something. The two monks were at a loss. Yangshan said, 『My brothers, you must indeed study diligently; the Buddha-dharma is not easy.』 Then he got up and left. At that time, the two monks returned to Yanguan. After walking thirty li, one monk suddenly had an awakening and said, 『It should be known that Weishan said, 『All sentient beings are without Buddha-nature,』 and it is certainly not wrong.』 Then he returned to Weishan. The other monk continued for several more li, and because of crossing a river, he suddenly had an awakening and sighed to himself, 『Weishan said, 『All sentient beings are without Buddha-nature,』 and there is indeed a reason for him to say so.』 He also returned to Weishan and long followed Weishan's teachings.
Because there were several people from Yanguan's community who came to Weishan and refused to be convinced, one day, during a communal labor (collective work) of carrying rice stalks in the west village, Yangshan arrived at the ridge and put down the rice stalks. Afterwards, a dozen or so people also arrived and put down the rice stalks. Yangshan then raised the carrying pole (a tool for carrying rice stalks) and walked around in front of everyone, saying, 『Is there? Is there?』 None of the monks answered. Yangshan said, 『Deceived!』 Then he carried the rice stalks away.
Weishan and Yangshan were herding cattle together. Weishan said, 『Are there any Bodhisattvas (Bodhisattva, an enlightened being) here?』 Yangshan said, 『Yes.』 Weishan said, 『Which one do you see?』
是，試指出看。」師云：「和尚疑那個不是，試指出看。」溈山便休。
師送果子上溈山，溈山接得，問：「子甚麼處得來？」師云：「家園底。」溈山云：「堪吃也未？」師云：「未敢嘗，先獻和尚。」溈山云：「是阿誰底？」師云：「慧寂底。」溈山云：「既是子底，因甚麼教我先嚐？」師云：「和尚嘗千嘗萬。」溈山便吃，云：「猶帶酸澀在。」師云：「酸澀莫非自知？」溈山不答。
師夏末問訊溈山次，溈山云：「子一夏不見上來，在下面作何所務？」師云：「某甲在下面鋤得一片畬，下得一籮種。」溈山云：「子今夏不虛過。」師卻問：「未審和尚一夏之中作何所務？」溈山云：「日中一食，夜后一寢。」師云：「和尚今夏亦不虛過。」道了乃吐舌。溈山云：「寂子何得自傷己命？」(溈山喆云：「仰山眼照四天下，到大圓面前卻向凈地吃交。大圓可謂養子之緣，不免掛後人唇齒。」龍門遠云：「溈仰父子尋常相見，遊戲神通不同小小，還有知得底么？若無，山僧與汝諸人說看。開得一片畬，綿綿密密，兩頓粥飯其道自辦。山僧一夏與諸人相見，自是諸人不薦。若也薦成一片，是甚麼一片？看取當門箭。」西禪儒云：「溈仰父子出入卷舒得能自在，諸人切不得作世諦商量，又不得作佛法解會。
【現代漢語翻譯】 現代漢語譯本：『是，你試著指出來看看。』仰山說道。溈山說：『你懷疑哪個不是，你試著指出來看看。』溈山便沉默不語。 仰山送水果給溈山，溈山接過水果，問道：『你從哪裡得來的？』仰山說：『自家田園裡產的。』溈山說：『可以吃了嗎？』仰山說：『我不敢先嚐，先獻給和尚您。』溈山說：『是誰的？』仰山說：『慧寂（慧寂，仰山慧寂）的。』溈山說：『既然是你的，為什麼叫我先嚐？』仰山說：『和尚您嘗千嘗萬。』溈山便吃了，說：『還帶著酸澀的味道。』仰山說：『酸澀的味道莫非是自己知道？』溈山不回答。 夏天快結束時，仰山前去問候溈山，溈山說：『你一個夏天不見上來，在下面做什麼事情？』仰山說：『弟子在下面開墾了一片田，種了一籮筐種子。』溈山說：『你今年夏天沒有白過。』仰山反問道：『不知道和尚您一個夏天之中做了什麼事情？』溈山說：『中午吃一頓飯，晚上睡一個覺。』仰山說：『和尚您今年夏天也沒有白過。』說完就吐了吐舌頭。溈山說：『慧寂你為何要自傷己命？』（溈山喆評論說：『仰山眼觀四面八方，到了大圓（大圓，指溈山）面前卻在乾淨的地方摔了一跤。大圓可以說是養育兒子的好緣分，免不了被後人議論。』龍門遠評論說：『溈山和仰山父子平常相見，遊戲神通不同尋常，還有人知道其中的奧妙嗎？如果沒有，老僧我就為你們說說看。開墾一片田，綿綿密密，兩頓粥飯自然就有了。老僧我一個夏天和你們相見，只是你們不明白。如果明白了這一片田，是什麼一片田？看看當門的箭（當門箭，比喻直指人心）。』西禪儒評論說：『溈山和仰山父子出入卷舒都能自在，你們千萬不要用世俗的眼光來衡量，也不要用佛法的道理來解釋。』）
【English Translation】 English version: 『Yes, try to point it out.』 Yangshan (Yangshan, refers to Yangshan Huiji) said. Weishan (Weishan, refers to Weishan Lingyou) said, 『You suspect which one is not, try to point it out.』 Weishan then remained silent. Yangshan sent fruit to Weishan. Weishan took the fruit and asked, 『Where did you get it from?』 Yangshan said, 『From my own garden.』 Weishan said, 『Is it edible yet?』 Yangshan said, 『I dare not taste it first, I offer it to you, the Abbot, first.』 Weishan said, 『Whose is it?』 Yangshan said, 『Huiji』s (Huiji, refers to Yangshan Huiji).』 Weishan said, 『Since it is yours, why do you ask me to taste it first?』 Yangshan said, 『Abbot, you taste it a thousand times, ten thousand times.』 Weishan then ate it and said, 『It still has a sour and astringent taste.』 Yangshan said, 『Isn't the sour and astringent taste known to oneself?』 Weishan did not answer. Near the end of summer, Yangshan went to greet Weishan. Weishan said, 『I haven't seen you come up for a whole summer. What have you been doing down there?』 Yangshan said, 『This disciple has cultivated a field down there and planted a basket of seeds.』 Weishan said, 『You have not wasted this summer.』 Yangshan asked in return, 『I wonder what the Abbot has been doing during this summer?』 Weishan said, 『One meal at midday, one sleep after night.』 Yangshan said, 『Abbot, you have not wasted this summer either.』 After saying that, he stuck out his tongue. Weishan said, 『Huiji, why do you harm your own life?』 (Weishan Zhe commented: 『Yangshan's eyes look in all directions, but when he comes to Dayuan (Dayuan, refers to Weishan), he stumbles in a clean place. Dayuan can be said to be a good karmic connection for raising a son, and it is inevitable that later generations will discuss it.』 Longmen Yuan commented: 『Weishan and Yangshan, father and son, usually meet, and their playful supernatural powers are extraordinary. Does anyone know the mystery in it? If not, I, the old monk, will tell you. Cultivating a field, densely and closely, two meals of porridge and rice will naturally be available. I, the old monk, have met with you all this summer, but you do not understand. If you understand this field, what kind of field is it? Look at the arrow at the door (arrow at the door, a metaphor for directly pointing to people's minds).』 Xichan Ru commented: 『Weishan and Yangshan, father and son, can freely enter and exit, roll up and stretch out. You must not measure it with worldly views, nor should you explain it with Buddhist doctrines.』)
既總不許與么商量，畢竟如何會？開得一片畬，種得一籮粟，回頭閑一望，山青水又綠。終日只一餐，夜后只一宿，困來仲腳眠，千足與萬足。相將八月九月來，籬邊爛熳鋪黃菊。」東林顏云：「今時師僧千百成羣，經冬過夏虛消歲月，深屈古人。東林不是撿點先聖，仰山逞俊太過，吐舌只得一半。」)
溈山一日見師來，即以兩手相交過，各撥三下，卻豎一指。師亦以兩手相交過，各撥三下，卻向胸前，仰一手，覆一手，以目瞻視。溈山休去。
溈山喂鴉生飯，回頭見師，云：「今日為伊上堂一上。」師云：「某甲隨例得聞。」溈山云：「聞底事作么生？」師云：「鴉作鴉鳴，鵲作鵲噪。」溈山云：「爭奈聲色何？」師云：「和尚適來道甚麼？」溈山云：「我祇道為伊上堂一上。」師云：「為甚麼喚作聲色？」溈山云：「雖然如此，驗過也無妨。」師云：「大事因緣又作么生驗？」溈山豎起拳。師云：「終是指東畫西。」溈山云：「子適來問甚麼？」師云：「問和尚大事因緣。」溈山云：「為甚麼喚作指東畫西？」師云：「爲著聲色故，某甲所以問過。」溈山云：「並未曉了此事。」師云：「如何得曉了此事？」溈山云：「寂子聲色，老僧東西。」師云：「一月千江體不分水。」溈山云：「應須與么始
【現代漢語翻譯】 現代漢語譯本 『既然總是不允許這樣商量，究竟該如何領會？開墾出一片田地，種得一籮筐穀子，回頭悠閒地一望，山是青的，水又是綠的。整天只吃一頓飯，夜晚只睡一覺，困了就伸直腳睡覺，千足蟲和萬足蟲也一樣。相約在八月九月到來，籬笆邊盛開著爛漫的黃色菊花。』東林顏說：『現在的僧人成千上百，經冬過夏虛度光陰，大大地委屈了古人。東林不是在挑剔先聖，仰山逞能太過，說出來的也只得一半。』
溈山（Weishan，禪師名）有一天看見師父來，就兩手交叉，各自撥動三下，然後豎起一根手指。師父也兩手交叉，各自撥動三下，然後放在胸前，一手仰著，一手覆著，用眼睛看著。溈山就此作罷。
溈山喂烏鴉吃剩飯，回頭看見師父，說：『今天為它們上堂說法一次。』師父說：『弟子也隨例聽聞。』溈山說：『聽到了什麼？』師父說：『烏鴉發出烏鴉的叫聲，喜鵲發出喜鵲的叫聲。』溈山說：『如何對待聲色？』師父說：『和尚剛才說了什麼？』溈山說：『我只是說為它們上堂說法一次。』師父說：『為什麼稱作聲色？』溈山說：『雖然如此，檢驗一下也無妨。』師父說：『大事因緣又如何檢驗？』溈山豎起拳頭。師父說：『終究是指東畫西。』溈山說：『你剛才問什麼？』師父說：『問和尚大事因緣。』溈山說：『為什麼稱作指東畫西？』師父說：『因為執著于聲色，弟子所以才問。』溈山說：『還沒有明白這件事。』師父說：『如何才能明白這件事？』溈山說：『寂子的聲色，老僧的東西。』師父說：『一月映千江，本體不分水。』溈山說：『應當這樣才行。』
【English Translation】 English version 『Since it's never allowed to discuss it this way, how can one ultimately understand? Clearing a patch of land, planting a basket of millet, turning back for a leisurely look, the mountains are green and the water is green again. Eating only one meal all day, sleeping only one night, stretching out one's legs when sleepy, like millipedes and centipedes. Coming together in the eighth and ninth months, with chrysanthemums blooming profusely by the fence.』 Donglin Yan (Donglin Yan, a monk's name) said: 『Today's monks, in groups of hundreds and thousands, waste their years idly through winter and summer, greatly wronging the ancients. Donglin is not criticizing the former sages; Yangshan (Yangshan, a monk's name) is showing off too much, only speaking half of the truth.』
One day, Weishan (Weishan, a Zen master) saw the master coming, and immediately crossed his hands, flicking them three times each, then raised one finger. The master also crossed his hands, flicking them three times each, then placed them in front of his chest, one hand facing up, one hand facing down, gazing at them with his eyes. Weishan then stopped.
Weishan fed the crows leftover rice, turned around and saw the master, and said, 『Today, I will give a Dharma talk for them.』 The master said, 『I will listen as usual.』 Weishan said, 『What did you hear?』 The master said, 『The crows make crow sounds, the magpies make magpie sounds.』 Weishan said, 『How about sound and form (shengse, sounds and sights, sensory experiences)?』 The master said, 『What did the abbot just say?』 Weishan said, 『I just said I would give a Dharma talk for them.』 The master said, 『Why call it sound and form?』 Weishan said, 『Even so, it doesn't hurt to test it.』 The master said, 『How do you test the great matter of cause and condition (dashi yinyuan, the great matter of cause and condition, referring to enlightenment)?』 Weishan raised his fist. The master said, 『Ultimately, it's pointing east and painting west.』 Weishan said, 『What did you ask just now?』 The master said, 『Asked the abbot about the great matter of cause and condition.』 Weishan said, 『Why call it pointing east and painting west?』 The master said, 『Because of attachment to sound and form, that's why I asked.』 Weishan said, 『You still don't understand this matter.』 The master said, 『How can one understand this matter?』 Weishan said, 『Jizi's sound and form, the old monk's things.』 The master said, 『One moon reflects in a thousand rivers, the essence does not separate from the water.』 Weishan said, 『It must be like this to begin with.』
得。」師云：「如金與金，終無異色，豈有異名？」溈山云：「作么生是無異名底道理？」師云：「瓶、盤、釵、釧、券、盂、盆。」溈山云：「寂子說禪如師子吼，驚散狐、狼、野干之屬。」
師一日侍溈山，忽聞鳥鳴，溈山云：「伊說事卻徑。」師云：「不可向別人道。」溈山云：「何故恁么道？」師云：「為伊說太直。」溈山云：「多少法門寂子一時推下。」師云：「推下事作么生？」溈山敲禪床三下。
師住王莽山，因歸省覲，溈山問：「子既稱善知識，爭辨得諸方來者知有、不知有，有師承、無師承，是義學、是玄學？子試說看。」師云：「慧寂有驗處。但見僧來，便豎起拂子，問伊：『諸方還說這個不說？』又云：『這個且置，諸方老宿意作么生？』」溈山嘆云：「此是從上宗門中牙爪。」溈山又問：「大地眾生業識茫茫，無本可據，子作么生知他有之與無？」師云：「慧寂有驗處。」時有一僧從面前過，師召云：「阇黎！」僧回首。師云：「和尚！這個便是業識茫茫，無本可據。」溈山云：「此是師子一滴乳，迸散六斛驢乳。」
師問雙峰：「師弟近日見處如何？」云：「據某見處，實無一法可當情。」師云：「汝解猶在境。」云：「某祇如此，師兄又如何？」師云：「汝豈不知？
【現代漢語翻譯】 現代漢語譯本： 慧寂禪師說：『是。』 溈山禪師說：『如同金子和金子，最終沒有不同的顏色，難道會有不同的名稱嗎？』 慧寂禪師問：『怎樣才是沒有不同名稱的道理呢？』 慧寂禪師說：『瓶子、盤子、釵、釧（手鐲）、圈、盂（碗）、盆。』 溈山禪師說：『寂子（慧寂禪師）說禪就像獅子吼，驚散狐貍、狼、野狗之類。』
慧寂禪師一天侍奉溈山禪師，忽然聽到鳥叫聲，溈山禪師說：『它說話卻很直接。』 慧寂禪師說：『不能向別人說。』 溈山禪師說：『為什麼這麼說？』 慧寂禪師說：『因為它說得太直白了。』 溈山禪師說：『多少法門寂子一時推翻。』 慧寂禪師說：『推翻了又怎麼樣？』 溈山禪師敲了三下禪床。
慧寂禪師住在王莽山，因為回家探親，溈山禪師問：『你既然被稱為善知識（Kalyanamitra），怎麼辨別各方來的人知道有、不知道有，有師承、沒有師承，是義學、是玄學？你試著說說看。』 慧寂禪師說：『慧寂有驗證的地方。只要見到僧人來，就豎起拂子，問他：『各方還說這個不說？』又說：『這個且放一邊，各方老宿（長老）的意圖是什麼？』 溈山禪師讚歎說：『這是從上宗門中的牙爪（得力助手）。』 溈山禪師又問：『大地眾生業識茫茫，沒有根本可以依據，你怎麼樣知道他有還是沒有？』 慧寂禪師說：『慧寂有驗證的地方。』 這時有一個僧人從面前經過，慧寂禪師叫道：『阇黎（Acarya）！』 僧人回頭。 慧寂禪師說：『和尚（Upadhyaya）！這個便是業識茫茫，沒有根本可以依據。』 溈山禪師說：『這是獅子的一滴乳，迸散六斛驢乳。』
慧寂禪師問雙峰禪師：『師弟近日見解如何？』 雙峰禪師說：『據我所見，實在沒有一法可以符合實情。』 慧寂禪師說：『你的理解還在境界中。』 雙峰禪師說：『我只是這樣，師兄又如何？』 慧寂禪師說：『你難道不知道？』
【English Translation】 English version: The master (Huiji) said, 'Yes.' Weishan said, 'Like gold and gold, there is ultimately no different color, how could there be different names?' Huiji asked, 'How is it the principle of having no different names?' Huiji said, 'Bottle, plate, hairpin, bracelet, ring, bowl, basin.' Weishan said, 'Jizi's (Huiji's) Chan talk is like a lion's roar, scattering foxes, wolves, and jackals.'
One day, the master (Huiji) was attending Weishan, and suddenly heard a bird singing. Weishan said, 'It speaks directly about things.' The master (Huiji) said, 'It cannot be said to others.' Weishan said, 'Why do you say so?' The master (Huiji) said, 'Because it speaks too directly.' Weishan said, 'How many Dharma gates Jizi overturned at once.' The master (Huiji) said, 'What happens after overturning?' Weishan knocked the meditation bed three times.
The master (Huiji) was residing at Wangmang Mountain, and because he was returning home to visit his parents, Weishan asked, 'Since you are called a Kalyanamitra (good spiritual friend), how do you discern whether those who come from various directions know or do not know, have a lineage or do not have a lineage, are engaged in doctrinal study or profound learning? Try to explain it.' The master (Huiji) said, 'Huiji has a way to verify. Whenever I see a monk coming, I raise my whisk and ask him, 'Do the various directions speak of this or not?' Then I say, 'Let's put this aside for now, what is the intention of the old masters in the various directions?' Weishan sighed and said, 'This is the fang and claw (capable assistant) from the ancestral gate.' Weishan then asked, 'The sentient beings of the great earth have confused karmic consciousness, with no basis to rely on, how do you know whether they have it or not?' The master (Huiji) said, 'Huiji has a way to verify.' At that moment, a monk passed by in front of them. The master (Huiji) called out, 'Acarya (teacher)!' The monk turned his head. The master (Huiji) said, 'Upadhyaya (preceptor)! This is precisely the confused karmic consciousness with no basis to rely on.' Weishan said, 'This is one drop of a lion's milk, scattering six bushels of donkey's milk.'
The master (Huiji) asked Shuangfeng, 'How is your understanding recently, fellow disciple?' Shuangfeng said, 'According to my understanding, there is truly not a single dharma that can accord with reality.' The master (Huiji) said, 'Your understanding is still within the realm.' Shuangfeng said, 'I am just like this, how about you, senior brother?' The master (Huiji) said, 'Don't you know?'
無一法可當情者。」溈山聞云：「寂子一句，疑殺天下人。」(玄覺云：「經道『實無有法，然燈佛與我授記』，他道『實無一法可當情』，為甚麼道『解猶在境』？且道利害在甚麼處？」)
一日雨下，天性上座謂師云：「好雨。」師云：「好在甚麼處？」天性無語。師云：「某甲卻道得。」天性云：「好在甚麼處？」師指雨，天性又無語。師云：「何得大智而默？」
一日，第一座舉起拂子，云：「若人作得道理即與之。」師云：「某甲作得道理，還得否？」座云：「但作得道理便得。」師乃掣將拂子去。(云居钖云：「甚麼處是仰山道理？」)
龐居士問：「久向仰山，到來，為甚麼卻覆？」師豎起拂子，居士云：「恰是。」師云：「是仰？是覆？」居士乃打露柱云：「雖然無人，也要露柱證明。」師擲拂子云：「若到諸方，一任舉似。」(隱靜岑云：「大小小釋迦被龐居士一拶，直得手忙腳亂，只如居士打露柱一下，又作么生？鯨吞海水盡，露出珊瑚枝。」)
三聖到參，師問：「汝名甚麼？」三聖云：「慧寂。」師云：「慧寂是我名。」三聖云：「我名慧然。」師大笑而已。
有官人訪師，師問：「官居何位？」云：「推官。」師豎起拂子，云：「還推得這個么？」官人無
【現代漢語翻譯】 現代漢語譯本： 『沒有一個法可以對應情感。』溈山（Weishan，禪師名）聽后說：『慧寂（Huiji，人名）這句話，足以讓天下人疑惑。』（玄覺（Xuanjue，禪師名）說：『經書上說「實際上沒有一個法，然燈佛（Dipamkara Buddha）給我授記」，他卻說「實際上沒有一個法可以對應情感」，為什麼說「理解仍然停留在境界上」？那麼，利害關係在哪裡呢？』）
一天下雨，天性上座（Tianxing，僧人尊稱）對師父說：『好雨。』師父問：『好在哪裡？』天性（Tianxing）無言以對。師父說：『我卻說得出。』天性（Tianxing）問：『好在哪裡？』師父指著雨，天性（Tianxing）再次無言以對。師父說：『為何擁有大智慧卻沉默不語？』
一天，第一座（Diyi zuo，寺院中職位）舉起拂子，說：『如果有人能說出道理，就給他。』師父問：『我如果說出道理，可以得到嗎？』第一座（Diyi zuo）說：『只要說出道理就可以得到。』師父於是奪過拂子。（云居钖（Yunju Xi，禪師名）說：『哪裡是仰山（Yangshan，地名，也指仰山慧寂禪師）的道理？』）
龐居士（Pang Ju Shi，在家修行者）問：『久仰仰山（Yangshan，地名，也指仰山慧寂禪師）大名，今日到來，為何反而遮掩？』師父豎起拂子，居士說：『恰恰如此。』師父問：『是仰（Yang，顯露）？是覆（Fu，遮蓋）？』居士於是打露柱（Lu zhu，寺院中的柱子）說：『即使無人，也要露柱（Lu zhu）證明。』師父扔掉拂子說：『如果到了其他地方，任憑你怎樣說。』（隱靜岑（Yinjing Cen，禪師名）說：『大大小小的釋迦（Sakyamuni，佛教創始人）被龐居士（Pang Ju Shi）一逼問，頓時手忙腳亂，只是居士（Ju Shi）打露柱（Lu zhu）一下，又是什麼意思？鯨魚吞盡海水，露出珊瑚枝。』）
三聖（Sansheng，人名）前來參拜，師父問：『你叫什麼名字？』三聖（Sansheng）說：『慧寂（Huiji）。』師父說：『慧寂（Huiji）是我的名字。』三聖（Sansheng）說：『我叫慧然（Huiran）。』師父只是大笑。
有官員拜訪師父，師父問：『您擔任什麼官職？』回答說：『推官（Tuiguan，官職名）。』師父豎起拂子，問：『能推究得了這個嗎？』官員無言以對。
【English Translation】 English version: 'There isn't a single dharma that can correspond to emotions.' Weishan (Weishan, a Chan master) heard this and said, 'Huiji's (Huiji, a person's name) statement is enough to make everyone in the world doubt.' (Xuanjue (Xuanjue, a Chan master) said, 'The scriptures say, 'In reality, there isn't a single dharma, Dipamkara Buddha (Dipamkara Buddha) gave me a prediction,' yet he says, 'In reality, there isn't a single dharma that can correspond to emotions,' why say 'Understanding still remains in the realm'? So, where does the advantage or disadvantage lie?')
One day it was raining, and the senior monk Tianxing (Tianxing, an honorific for monks) said to the master, 'Good rain.' The master asked, 'What's good about it?' Tianxing (Tianxing) was speechless. The master said, 'I can say it.' Tianxing (Tianxing) asked, 'What's good about it?' The master pointed to the rain, and Tianxing (Tianxing) was again speechless. The master said, 'Why be silent when possessing great wisdom?'
One day, the first seat (Diyi zuo, a position in the monastery) raised a whisk and said, 'If anyone can speak the principle, it will be given to them.' The master asked, 'If I speak the principle, can I get it?' The first seat (Diyi zuo) said, 'As long as you speak the principle, you can get it.' The master then snatched the whisk away. (Yunju Xi (Yunju Xi, a Chan master) said, 'Where is Yangshan's (Yangshan, a place name, also refers to Chan Master Yangshan Huiji) principle?')
Layman Pang (Pang Ju Shi, a lay practitioner) asked, 'I have long admired Yangshan (Yangshan, a place name, also refers to Chan Master Yangshan Huiji), but having arrived today, why is it covered up instead?' The master raised a whisk, and the layman said, 'Exactly so.' The master asked, 'Is it Yang (Yang, revealing)? Is it Fu (Fu, covering)?' The layman then struck a pillar (Lu zhu, a pillar in the monastery) saying, 'Even if there is no one, the pillar (Lu zhu) must bear witness.' The master threw down the whisk and said, 'If you go to other places, you can say whatever you want.' (Yinjing Cen (Yinjing Cen, a Chan master) said, 'The great and small Sakyamunis (Sakyamuni, the founder of Buddhism) were so flustered by Layman Pang's (Pang Ju Shi) questioning, but what does the layman (Ju Shi) striking the pillar (Lu zhu) mean? The whale swallows the sea, revealing the coral branch.')
Sansheng (Sansheng, a person's name) came to visit, and the master asked, 'What is your name?' Sansheng (Sansheng) said, 'Huiji (Huiji).' The master said, 'Huiji (Huiji) is my name.' Sansheng (Sansheng) said, 'My name is Huiran (Huiran).' The master just laughed.
An official visited the master, and the master asked, 'What position do you hold?' He replied, 'Investigating Judge (Tuiguan, an official title).' The master raised a whisk and asked, 'Can you investigate this?' The official was speechless.
對。師令眾下語，皆不契。時三聖不安，在涅槃堂內將息。師令侍者去請下語。三聖云：「但道和尚今日有事。」師又令侍者問：「未審有甚麼事？」三聖云：「再犯不容。」
南塔光涌禪師北遊謁臨濟，復歸侍師。師云：「汝來作甚麼？」南塔云：「禮覲和尚。」師云：「還見和尚么？」南塔云：「見。」師云：「和尚何似驢？」南塔云：「某甲見和尚亦不似佛。」師云：「若不似佛，似個甚麼？」南塔云：「若有所似，與驢何別？」師大驚云：「凡、聖兩忘，情盡體露。吾以此驗人二十年，無決了者，子保任之。」師每謂人云：「此子肉身佛也。」
霍山到參，師閉目坐。霍山乃翹起右足，云：「如是如是，西天二十八祖亦如是、中華六祖亦如是、和尚亦如是、景通亦如是。」師起來，打四藤條，霍山因此自稱集云峰下四藤條天下大禪師。
赤干行者聞鐘聲，乃問：「有耳打鐘？無耳打鐘？」師云：「汝但問，莫愁我答不得。」行者云：「早個問了也。」師喝云：「去。」劉侍御問：「了心之旨可得聞乎？」師云：「若要了心，無心可了；無了之心，是名真了。」
陸希聲相公欲謁師，先作此○相封呈。師開封，于相下面書云：「不思而知，落第二頭；思而知之，落第三首。」遂封回。
【現代漢語翻譯】 現代漢語譯本 師父讓眾僧回答，但都不合他的意。當時三聖（指僧人，具體是誰有爭議）身體不適，在涅槃堂內休息。師父讓侍者去請三聖回答。三聖說：『只說和尚今天有事。』師父又讓侍者問：『不知有什麼事？』三聖說：『再犯不容。』
南塔光涌禪師（僧人名）北遊拜見臨濟禪師（僧人名），之後回來侍奉師父。師父問：『你回來做什麼？』南塔說：『禮拜覲見和尚。』師父問：『還見到和尚了嗎？』南塔說：『見到了。』師父問：『和尚像什麼？像驢嗎？』南塔說：『我見和尚也不像佛。』師父問：『不像佛，像什麼？』南塔說：『如果有所像，與驢有什麼區別？』師父大驚說：『凡聖兩忘，情盡體露。我用這個來檢驗人二十年，沒有能決斷的，你好好保持。』師父常對人說：『這孩子是肉身佛啊。』
霍山（僧人名）來參拜，師父閉著眼睛坐著。霍山於是翹起右腳，說：『如是如是，西天二十八祖（佛教傳說中的二十八位祖師）也這樣，中華六祖（指禪宗六祖慧能）也這樣，和尚也這樣，景通（霍山自稱）也這樣。』師父起來，打了四藤條，霍山因此自稱集云峰下四藤條天下大禪師。
赤干行者（僧人名）聽到鐘聲，於是問：『有耳朵打鐘？沒有耳朵打鐘？』師父說：『你只管問，不要愁我答不上來。』行者說：『早已經問過了。』師父喝道：『去！』劉侍御（官名）問：『了心（明白心性）的旨意可以聽聞嗎？』師父說：『若要了心，無心可了；沒有了的心，才叫做真了。』
陸希聲相公（官名）想要拜見師父，先做了這樣一個○相（指某種圖或符號）封好呈上。師父打開封，在○相下面寫道：『不思而知，落第二頭；思而知之，落第三首。』於是封好回了回去。
【English Translation】 English version The master asked the monks to answer, but none of them pleased him. At that time, Sansheng (referring to a monk, but who exactly is debated) was unwell and resting in the Nirvana Hall. The master asked the attendant to invite Sansheng to answer. Sansheng said, 'Just say the abbot has something to do today.' The master then asked the attendant, 'I wonder what is the matter?' Sansheng said, 'No further offenses will be tolerated.'
Zen Master Nantaguangyong (name of a monk) traveled north to visit Zen Master Linji (name of a monk), and then returned to serve the master. The master asked, 'What are you doing back?' Nantaguangyong said, 'Paying respects to the abbot.' The master asked, 'Did you see the abbot?' Nantaguangyong said, 'I did.' The master asked, 'What is the abbot like? Like a donkey?' Nantaguangyong said, 'I see the abbot is not like a Buddha either.' The master asked, 'If not like a Buddha, what is he like?' Nantaguangyong said, 'If there is any likeness, what difference is there from a donkey?' The master was greatly surprised and said, 'Forgetting both the mundane and the sacred, emotions exhausted, the essence is revealed. I have used this to test people for twenty years, and no one has been able to decide. You must cherish it.' The master often said to people, 'This child is a living Buddha.'
Huoshan (name of a monk) came to pay respects, and the master sat with his eyes closed. Huoshan then raised his right foot and said, 'Thus it is, thus it is. The Twenty-eight Patriarchs of the Western Heaven (the twenty-eight patriarchs in Buddhist legends) are also like this, the Sixth Patriarch of China (referring to Huineng, the Sixth Patriarch of Zen Buddhism) is also like this, the abbot is also like this, and Jingtong (Huoshan referring to himself) is also like this.' The master got up and struck him four times with a rattan cane. Huoshan therefore called himself the Great Zen Master of the Four Rattan Canes under Jiyun Peak.
The practitioner Chigan (name of a monk) heard the sound of the bell and asked, 'Does an ear strike the bell? Or does no ear strike the bell?' The master said, 'Just ask, don't worry that I can't answer.' The practitioner said, 'I already asked.' The master shouted, 'Go!' The Attendant Liu (title of an official) asked, 'Can the meaning of understanding the mind be heard?' The master said, 'If you want to understand the mind, there is no mind to understand; the absence of a mind to understand is called true understanding.'
The Duke Lu Xisheng (title of an official) wanted to visit the master and first made this ○ symbol (referring to a certain diagram or symbol) and sealed it to present it. The master opened the seal and wrote below the ○ symbol: 'Knowing without thinking falls to the second head; knowing through thinking falls to the third head.' Then he sealed it and sent it back.
公見即入山，師乃門迎。公才入門，便問：「三門俱開，從何門入？」師云：「從信門入。」公至法堂，又問：「不出魔界，便入佛界時如何？」師以拂子倒點三下，公便設禮。又問：「和尚還持戒否？」師云：「不持戒。」云：「還坐禪否？」師云：「不坐禪。」公良久。師云：「會么？」云：「不會。」師云：「聽老僧一頌：滔滔不持戒，兀兀不坐禪，釅茶三兩碗，意在钁頭邊。」師卻問：「承聞相公看經得悟是否？」云：「弟子因看《涅槃經》有云『不斷煩惱而入涅槃』，得個安樂處。」師豎起拂子，云：「祇如這個作么生入？」云：「入之一字也不消得。」師云：「入之一字不為相公。」公便起去。(法燈云：「上座！且道入之一字為甚麼人？」又云：「相公且莫煩惱。」雪竇顯于仰山舉拂處別云：「拂子到某甲手裡也。」又別後語云：「我將謂爾是個俗漢。」)
師因韋宙就溈山請一伽陀。溈山云：「覿面相呈猶是鈍漢，豈況形於紙墨？」韋乃就師請。師于紙上畫一圓相，注云：「思而知之，落第二頭；不思而知，落第三首。」
師為沙彌時，和安通一日召師將床子來。師將到，和安云：「卻送本處著。」師從之。和安召慧寂，師應諾。和安云：「床子那邊是甚麼物？」師云：「枕子。」和安
【現代漢語翻譯】 現代漢語譯本 盧公見到后就進山了，仰山禪師便在山門迎接。盧公剛入門，便問：『三門都敞開著，該從哪個門進入？』仰山禪師說：『從信門進入。』盧公到了法堂，又問：『不離開魔界，便進入佛界時，該如何是好？』仰山禪師用拂子倒過來點了三下，盧公便行禮。又問：『和尚還持戒嗎？』仰山禪師說：『不持戒。』盧公問：『還坐禪嗎？』仰山禪師說：『不坐禪。』盧公沉默了很久。仰山禪師說：『明白了嗎？』盧公說：『不明白。』仰山禪師說：『聽老僧說一首偈：滔滔不持戒，兀兀不坐禪，釅茶三兩碗，意在钁頭邊。』仰山禪師反問：『聽說相公看經書有所領悟，是這樣嗎？』盧公說：『弟子因為看《涅槃經》(Nirvana Sutra)有『不斷煩惱而入涅槃』的說法，得到一個安樂之處。』仰山禪師豎起拂子，說：『就這個，你打算怎麼進入涅槃？』盧公說：『「入」這個字也不需要。』仰山禪師說：『「入」這個字對相公來說沒有用。』盧公便起身離開了。(法燈禪師說：『上座！你說說「入」這個字是為誰而設的？』又說：『相公且莫煩惱。』雪竇顯在仰山禪師舉拂子的地方另外說道：『拂子到了我手裡也一樣。』又在別後語中說：『我還以為你是個俗人。』) 仰山禪師因為韋宙(Wei Zhou)的緣故，向溈山禪師(Weishan)請求一首伽陀(gatha，偈頌)。溈山禪師說：『當面相見尚且是遲鈍的人，更何況是形諸紙墨？』韋宙於是向仰山禪師請求。仰山禪師在紙上畫了一個圓相，寫道：『思慮而知之，落在第二義；不思慮而知之，落在第三義。』 仰山禪師做沙彌(sramanera，小和尚)的時候，和安(He'an)有一天叫仰山禪師把床子拿來。仰山禪師拿來了，和安說：『放回原來的地方。』仰山禪師照做了。和安叫慧寂(Huiji)，仰山禪師應諾。和安說：『床子那邊是什麼東西？』仰山禪師說：『枕頭。』和安
【English Translation】 English version When Lu Gong saw him, he entered the mountain, and the master greeted him at the gate. As soon as Lu Gong entered, he asked, 'All three gates are open; from which gate should I enter?' The master said, 'Enter from the gate of faith.' When Lu Gong arrived at the Dharma hall, he asked again, 'How is it when one enters the Buddha realm without leaving the realm of demons?' The master pointed the whisk upside down three times, and Lu Gong paid his respects. He then asked, 'Does the abbot still uphold the precepts?' The master said, 'I do not uphold the precepts.' He asked, 'Do you still practice Zen meditation?' The master said, 'I do not practice Zen meditation.' Lu Gong remained silent for a long time. The master said, 'Do you understand?' He said, 'I do not understand.' The master said, 'Listen to an old monk's verse: 'Rushing along, not upholding precepts; sitting idly, not practicing Zen; three or two bowls of strong tea; the mind is on the hoe.' The master then asked, 'I have heard that you, sir, have gained enlightenment from reading scriptures; is that so?' He said, 'This disciple, because of reading the Nirvana Sutra (Nirvana Sutra), which says 'entering Nirvana without cutting off afflictions,' has found a place of peace.' The master raised his whisk and said, 'How do you intend to enter with this?' He said, 'The word 'enter' is not needed.' The master said, 'The word 'enter' is not for you, sir.' Lu Gong then got up and left. (Deng Fayan said, 'Venerable monk! Tell me, for whom is the word 'enter' intended?' He also said, 'Sir, please do not be troubled.' Xue Douxian, at the place where Yangshan raised the whisk, said separately, 'The whisk is the same in my hand.' And in another saying, he said, 'I thought you were a layman.') Because of Wei Zhou, the master asked Weishan for a gatha (gatha, verse). Weishan said, 'To present oneself face to face is still foolish, let alone to express it in writing.' Wei then asked the master. The master drew a circle on paper and wrote, 'To know through thinking falls into the second meaning; to know without thinking falls into the third meaning.' When the master was a sramanera (sramanera, novice monk), He'an summoned the master one day to bring a bed. When the master brought it, He'an said, 'Put it back where it belongs.' The master did so. He'an called Huiji, and the master responded. He'an said, 'What is that thing on the other side of the bed?' The master said, 'A pillow.' He'an
云：「枕子這邊是甚麼物？」師云：「無物。」和安復召慧寂，師應諾。和安云：「是甚麼？」
師為沙彌時，有僧問石霜：「如何是祖師西來意？」石霜云：「如人在千尺井中不假寸繩出得，此人即答汝西來意。」僧云：「近日湖南暢和尚出世，亦為人東語西話。」石霜喚沙彌：「拽出這死屍著。」師后問耽源：「如何出得井中人？」耽源云：「咄。癡漢！誰在井中？」師往問溈山，溈山召慧寂，師應諾。溈山云：「出也。」師住后常舉前話謂眾云：「我在耽源處得名，溈山處得地。」
師作沙彌時，唸經聲高，乳源和尚咄云：「這沙彌唸經恰似哭。」師云：「慧寂祇恁么，未審和尚如何？」乳源乃顧視。師云：「若恁么，與哭何異？」乳源便休。
師參東寺。東寺問：「汝是甚處人？」師云：「廣南人。」東寺云：「我聞廣南有鎮海明珠，是否？」師云：「是。」東寺云：「此珠如何？」師云：「黑月即隱，白月即現。」東寺云：「還將得來也無？」師云：「將得來。」東寺云：「何不呈似老僧？」師叉手近前，云：「昨到溈山亦被索此珠，直得無言可對、無理可伸。」東寺云：「真師子兒善能哮吼。」(蔣山勤云：「東寺只索一顆，仰山傾出一栲栳。」)師禮拜了，卻入客位，具威儀再上人
【現代漢語翻譯】 現代漢語譯本 云：『枕子這邊是什麼東西？』師說：『沒有東西。』和安又叫慧寂（人名，即仰山），師應聲答應。和安說：『這是什麼？』
師做沙彌時，有僧人問石霜（人名，禪師）：『如何是祖師西來意（達摩祖師從西方來到中國的真正用意）？』石霜說：『如有人在千尺井中，不借助一寸繩子就能出來，這個人就能回答你西來意。』僧人說：『近日湖南暢和尚出世，也為人東說西說。』石霜叫沙彌：『把這死屍拖出去。』師後來問耽源（人名，禪師）：『如何才能把井裡的人弄出來？』耽源說：『咄！癡漢！誰在井裡？』師前往問溈山（人名，禪師），溈山叫慧寂，師應聲答應。溈山說：『出來了。』師住持后常提起之前的話對眾人說：『我在耽源處得到名，在溈山處得到地。』
師做沙彌時，唸經聲音很大，乳源和尚（人名，禪師）呵斥說：『這沙彌唸經好像在哭。』師說：『慧寂就是這樣，不知道和尚您怎麼樣？』乳源於是環顧四周。師說：『如果這樣，和哭有什麼區別？』乳源便不再說話。
師參訪東寺（地名，寺廟）。東寺問：『你是哪裡人？』師說：『廣南人。』東寺說：『我聽說廣南有鎮海明珠，是嗎？』師說：『是。』東寺說：『這珠子怎麼樣？』師說：『黑月就隱藏，白月就顯現。』東寺說：『還帶得來嗎？』師說：『帶得來。』東寺說：『為什麼不呈給老僧看看？』師拱手走上前，說：『昨天到溈山也被索要這顆珠子，弄得我無話可說、無理可辯。』東寺說：『真是獅子兒，善於吼叫。』（蔣山勤說：『東寺只索要一顆，仰山傾倒出一栲栳。』）師禮拜后，回到客位，整理好儀容再次拜見。
【English Translation】 English version Yun (name of a monk) asked: 'What is on this side of the pillow?' The master (referring to Yangshan Huiji) said: 'Nothing.' He'an (name of a monk) then called out to Huiji (Yangshan's name), and the master responded. He'an said: 'What is this?'
When the master was a novice monk, a monk asked Shishuang (name of a Zen master): 'What is the meaning of the Patriarch's coming from the West (Bodhidharma's intention in coming to China)?' Shishuang said: 'If a person can get out of a thousand-foot well without using even an inch of rope, that person can answer your question about the meaning of the Westward Journey.' The monk said: 'Recently, Chang Heshang (name of a monk) of Hunan has appeared in the world and is also speaking east and west for people.' Shishuang called the novice monk: 'Drag this corpse out.' Later, the master asked Damyuan (name of a Zen master): 'How can the person in the well be brought out?' Damyuan said: 'Bah! Fool! Who is in the well?' The master went to ask Weishan (name of a Zen master), who called out to Huiji, and the master responded. Weishan said: 'Out!' After the master took up residence, he often mentioned the previous conversation to the assembly, saying: 'I got my name at Damyuan's place and my ground at Weishan's place.'
When the master was a novice monk, he recited the scriptures loudly. Ru Yuan Heshang (name of a Zen master) scolded him, saying: 'This novice monk recites the scriptures as if he were crying.' The master said: 'Huiji is just like this. I don't know what the master is like?' Ru Yuan then looked around. The master said: 'If it's like this, what's the difference from crying?' Ru Yuan then stopped speaking.
The master visited Dongsi (name of a temple). Dongsi asked: 'Where are you from?' The master said: 'From Guangnan.' Dongsi said: 'I have heard that Guangnan has a Zhenhai Pearl (sea-pacifying pearl), is that so?' The master said: 'Yes.' Dongsi said: 'What is this pearl like?' The master said: 'It is hidden in the dark moon and appears in the white moon.' Dongsi said: 'Can you bring it here?' The master said: 'I can bring it.' Dongsi said: 'Why don't you show it to this old monk?' The master clasped his hands and stepped forward, saying: 'Yesterday, when I arrived at Weishan, I was also asked for this pearl, and I was left speechless and without reason to argue.' Dongsi said: 'Truly a lion's son, skilled at roaring!' (Jiangshan Qin said: 'Dongsi only asked for one, but Yangshan poured out a basketful.') The master bowed, returned to the guest seat, composed himself, and visited the master again.
事。東寺見乃云：「已相見了也。」師云：「恁么相見，莫不當否？」東寺歸方丈閉卻門。師歸，舉似溈山。溈山云：「寂子是甚麼心行？」師云：「若不恁么，爭識得伊？」(保福展云：「仰山大似蚊子上鐵牛。」承天宗云：「仰山識得東寺，強說道理即不可。設使溈山去，也未能得與東寺相見在。」)
師問東寺云：「借一路過那邊，還得否？」東寺云：「大凡沙門不可祇一路也，別更有么？」師良久。東寺卻問：「借一路過那邊，得否？」師云：「大凡沙門不可祇一路也，別更有么？」東寺云：「祇有此。」師云：「大唐天子決定姓金。」
師在中邑謝戒，中邑拍口作和和聲；師從西過東，中邑又拍口作和和聲；師從東過西，中邑又拍口作和和聲。師當中而立，然後謝戒。中邑云：「甚麼處得此三昧？」師云：「于曹溪印子上脫來。」中邑云：「汝道曹溪用此三昧接甚麼人？」師云：「接一宿覺。」師云：「和尚甚處得此三昧？」中邑云：「我于馬大師處得此三昧。」(瑯玡覺云：「愁人莫向愁人說。」)師問：「如何得見佛性義？」中邑云：「我與汝說個譬喻：如一室有六窗，內有一獼猴。外有獼猴從東邊喚猩猩，猩猩即應；如是，六窗俱喚俱應。」師禮謝，起云：「適蒙和尚譬喻，無不了知。
【現代漢語翻譯】 現代漢語譯本： 事件：仰山（Yangshan）到東寺（Dongsi）拜訪，東寺說：『已經相見了。』仰山問：『這樣相見，莫不是不對嗎？』東寺回到方丈室關上了門。仰山回去后，把這件事告訴了溈山（Weishan）。溈山說：『寂子（Jizi，指東寺）是什麼樣的心行？』仰山說：『如果不這樣，怎麼能認識他？』（保福展（Baofu Zhan）說：『仰山很像蚊子叮鐵牛。』承天宗（Cheng Tianzong）說：『仰山認識東寺，硬說出道理就不對了。即使溈山去，也不能和東寺相見。』）
仰山問東寺：『借一條路到那邊去，可以嗎？』東寺說：『大凡出家人不可以只有一條路，還有別的路嗎？』仰山沉默良久。東寺反問：『借一條路到那邊去，可以嗎？』仰山說：『大凡出家人不可以只有一條路，還有別的路嗎？』東寺說：『只有這一條。』仰山說：『大唐天子一定是姓金。』
仰山在中邑（Zhongyi）謝戒，中邑拍著嘴發出『和和』的聲音；仰山從西邊走到東邊，中邑又拍著嘴發出『和和』的聲音；仰山從東邊走到西邊，中邑又拍著嘴發出『和和』的聲音。仰山站在中間，然後謝戒。中邑說：『從什麼地方得到這種三昧（Samadhi，禪定）？』仰山說：『從曹溪（Caoxi，六祖慧能的道場）的印子上脫胎而來。』中邑說：『你說曹溪用這種三昧接引什麼人？』仰山說：『接引一宿覺（Yisujue，指永嘉玄覺禪師）。』仰山問：『和尚從什麼地方得到這種三昧？』中邑說：『我從馬大師（Ma Dashi，馬祖道一）處得到這種三昧。』（瑯玡覺（Langye Jue）說：『愁人不要向愁人訴說。』）仰山問：『如何才能見到佛性（Buddha-nature）的意義？』中邑說：『我和你說個譬喻：如一間屋子有六個窗戶，裡面有一隻獼猴。外面有一隻獼猴從東邊叫「猩猩」，猩猩就應答；像這樣，六個窗戶都叫都應答。』仰山禮拜感謝，起身說：『剛才蒙和尚的譬喻，沒有不瞭解的。』
【English Translation】 English version: Event: Yangshan visited Dongsi, and Dongsi said, 'We have already met.' Yangshan asked, 'Is such a meeting not inappropriate?' Dongsi returned to his abbot's room and closed the door. After Yangshan returned, he told Weishan about this. Weishan said, 'What is Jizi's (referring to Dongsi) state of mind?' Yangshan said, 'If it weren't like this, how could one recognize him?' (Baofu Zhan said, 'Yangshan is very much like a mosquito biting an iron ox.' Cheng Tianzong said, 'Yangshan recognizes Dongsi, but it is wrong to force a rational explanation. Even if Weishan went, he would not be able to meet Dongsi.')
Yangshan asked Dongsi, 'Is it permissible to borrow a road to go over there?' Dongsi said, 'Generally, a Shramana (Buddhist monk) should not have only one road; is there another road?' Yangshan remained silent for a long time. Dongsi asked in return, 'Is it permissible to borrow a road to go over there?' Yangshan said, 'Generally, a Shramana should not have only one road; is there another road?' Dongsi said, 'There is only this one.' Yangshan said, 'The Emperor of the Great Tang must be named Jin.'
Yangshan was expressing gratitude for receiving the precepts in Zhongyi. Zhongyi clapped his mouth, making a 'ho ho' sound. Yangshan walked from west to east, and Zhongyi again clapped his mouth, making a 'ho ho' sound. Yangshan walked from east to west, and Zhongyi again clapped his mouth, making a 'ho ho' sound. Yangshan stood in the middle and then expressed his gratitude for receiving the precepts. Zhongyi said, 'Where did you obtain this Samadhi (meditative state)?' Yangshan said, 'It comes from being reborn from the seal of Caoxi (the Sixth Patriarch Huineng's monastery).' Zhongyi said, 'Who do you say Caoxi uses this Samadhi to receive?' Yangshan said, 'To receive Yisujue (referring to Yongjia Xuanjue Zen master).' Yangshan asked, 'Where did the Abbot obtain this Samadhi?' Zhongyi said, 'I obtained this Samadhi from Master Ma (Mazu Daoyi).' (Langye Jue said, 'A sorrowful person should not speak to another sorrowful person.') Yangshan asked, 'How can one see the meaning of Buddha-nature?' Zhongyi said, 'Let me give you an analogy: Imagine a room with six windows, and inside there is a macaque. Outside, there is a macaque calling 'Orangutan' from the east side, and the orangutan responds. Likewise, all six windows call and all respond.' Yangshan bowed in gratitude and stood up, saying, 'Just now, I received the Abbot's analogy, and there is nothing I do not understand.'
更有一事：祇如內獼猴睡著，外獼猴欲與相見，又且如何？」中邑下繩床，執師手作舞，云：「猩猩與汝相見了，譬如蟭螟蟲在蚊子眼睫上作窠，向十字街頭叫云：『土曠人稀，相逢者少。』」(云居錫云：「中邑當時若不得仰山這一句語，何處有中邑也？」崇壽稠雲：「還有人定得此道理么？若定不得，只是個弄精魂腳手，佛性義在甚麼處？」玄覺云：「若不是仰山，爭得見中邑。且道甚麼處是仰山得見中邑處？」)
師參巖頭，巖頭舉起拂子。師展坐具，巖頭拈拂子置背後。師將坐具搭肩上而出，巖頭云：「我不肯汝放，祇肯汝收。」
師與長沙玩月次，師云：「人人盡有這個，祇是用不得。」長沙云：「恰是倩汝用。」師云：「爾作么生用？」長沙劈胸與一踏。師云：「㘞直下似個大蟲。」(長慶棱云：「前彼此作家，后彼此不作家。」乃別云：「邪法難扶。」保福展云：「好一個月，只是用力太多，被他踏破，卻成兩個。人人盡道岑大蟲奇特，須知仰山有陷虎之機。」德山密代云：「更與一踏。」瑯玡覺云：「李陵雖好手，爭兔陷畬身。」逕山杲云：「皎潔一輪，寒光萬里。靈利者，葉落知秋。阘茸者，忠言逆耳，休不休、已不已。小釋迦有陷虎之機，老大蟲卻無牙齒。當時一踏豈造次？驀然倒
【現代漢語翻譯】 現代漢語譯本：還有一件事：如果內在的獼猴睡著了，外在的獼猴想要與它相見，又該如何是好呢？』中邑禪師走下繩床，拉著仰山禪師的手跳舞，說：『猩猩已經與你相見了，譬如蟭螟蟲在蚊子的眼睫毛上築巢，在十字街頭叫喊著說：「地廣人稀，相逢的人很少。」』（云居錫禪師說：『中邑禪師當時如果不是得到仰山禪師的這句話，哪裡會有中邑禪師呢？』崇壽稠禪師說：『還有人能確定這個道理嗎？如果不能確定，就只是在玩弄精魂的手段，佛性的意義又在哪裡呢？』玄覺禪師說：『如果不是仰山禪師，怎麼能見到中邑禪師。那麼，仰山禪師見到中邑禪師的關鍵在哪裡呢？』） 仰山禪師參訪巖頭禪師，巖頭禪師舉起拂子。仰山禪師展開坐具，巖頭禪師把拂子放到背後。仰山禪師將坐具搭在肩上走了出去，巖頭禪師說：『我不允許你放下，只允許你收起。』 仰山禪師與長沙禪師一起賞月，仰山禪師說：『人人都有這個（指佛性），只是用不上。』長沙禪師說：『恰恰是請你來用。』仰山禪師說：『你打算怎麼用？』長沙禪師朝仰山禪師胸口就是一腳。仰山禪師說：『㘞，簡直像只大老虎。』（長慶棱禪師說：『前面彼此都是內行，後面彼此都不是內行。』於是又說：『邪法難以扶持。』保福展禪師說：『好一個月亮，只是用力太多，被他一腳踏破，卻變成了兩個。人人都說岑大蟲（指長沙禪師）奇特，要知道仰山禪師有設陷阱捉老虎的本事。』德山密代禪師說：『再給他一腳。』瑯玡覺禪師說：『李陵雖然是好手，爭奪兔子卻讓自己陷入了困境。』徑山杲禪師說：『皎潔的一輪明月，寒光照耀萬里。靈敏的人，看到落葉就知道秋天來了。遲鈍的人，忠言逆耳，停止不了，完結不了。小釋迦（指仰山禪師）有設陷阱捉老虎的本事，老大蟲（指長沙禪師）卻沒有牙齒。當時那一腳難道是隨便踢的嗎？突然倒地』
【English Translation】 English version: Furthermore, there is one more thing: If the inner monkey is asleep, and the outer monkey wants to meet it, then what should be done?' Chan Master Zhongyi stepped down from the rope bed, held Chan Master Yangshan's hand and danced, saying, 'The orangutan has already met you, like a gnat building a nest on the eyelash of a mosquito, shouting at the crossroads, saying: 'The land is vast and the people are few, those who meet are rare.' (Chan Master Yunju Xi said: 'If Chan Master Zhongyi had not received this sentence from Chan Master Yangshan at that time, where would Chan Master Zhongyi be?' Chan Master Chongshou Chou said: 'Are there still people who can ascertain this principle? If you cannot ascertain it, it is just playing with the tricks of the spirit, where is the meaning of Buddha-nature?' Chan Master Xuanjue said: 'If it were not for Chan Master Yangshan, how could one see Chan Master Zhongyi. Then, where is the key to Chan Master Yangshan seeing Chan Master Zhongyi?') Chan Master Yangshan visited Chan Master Yantou, and Chan Master Yantou raised his whisk. Chan Master Yangshan spread out his sitting mat, and Chan Master Yantou placed the whisk behind his back. Chan Master Yangshan put the sitting mat on his shoulder and went out, and Chan Master Yantou said, 'I will not allow you to put it down, I will only allow you to take it back.' Chan Master Yangshan and Chan Master Changsha were enjoying the moon together, and Chan Master Yangshan said, 'Everyone has this (referring to Buddha-nature), but they cannot use it.' Chan Master Changsha said, 'It is precisely inviting you to use it.' Chan Master Yangshan said, 'How do you intend to use it?' Chan Master Changsha kicked Chan Master Yangshan in the chest. Chan Master Yangshan said, '㘞, it's just like a big tiger.' (Chan Master Changqing Leng said, 'Before, both were experts, later, neither were experts.' Then he said separately, 'It is difficult to support heretical dharma.' Chan Master Baofu Zhan said, 'What a good moon, but too much force was used, and he kicked it into two. Everyone says that Cen the Big Tiger (referring to Chan Master Changsha) is peculiar, but you must know that Chan Master Yangshan has the ability to trap tigers.' Chan Master Deshan Mi replaced him, saying, 'Give him another kick.' Chan Master Langye Jue said, 'Although Li Ling is a good hand, he fell into the trap himself while fighting for a rabbit.' Chan Master Jingshan Gao said, 'A bright full moon, its cold light shines for thousands of miles. Those who are clever know that autumn has come when the leaves fall. Those who are dull, good advice is unpleasant to the ear, they cannot stop, they cannot end. Little Shakyamuni (referring to Chan Master Yangshan) has the ability to trap tigers, but the old big tiger (referring to Chan Master Changsha) has no teeth. Was that kick at that time casual? Suddenly falling to the ground'
地非偶爾。眾中還有緇素得二老出者么？」良久云：「設有，也是掉棒打月。」)
師參古堤和尚，古堤云：「去，汝無佛性。」師叉手近前三步應諾。古堤笑云：「子！甚麼處得此三昧來？」師云：「我從耽源處得名，溈山處得地。」古堤云：「莫是溈山的子么？」師云：「世諦即不無，佛法即不敢。」師卻問：「和尚從甚處得此三昧？」古堤云：「我從章敬處得此三昧。」師嘆云：「不可思議，來者難為湊泊。」
師到虔州處微，處微問云：「汝名甚麼？」師云：「慧寂。」處微云：「那個是慧？那個是寂？」師云：「祇在目前。」處微云：「猶有前後在。」師云：「前後且置，和尚見個甚麼？」處微云：「喫茶去。」
師后開法王莽山，問僧：「近離甚處？」僧云：「廬山。」師云：「曾到五老峰么？」僧云：「不曾到。」師云：「阇黎不曾遊山。」(雲門偃云：「此語皆為慈悲之故，有落草之談。」溈山秀云：「今人盡道慈悲之故有落草之談，只知捉月，不覺水深。忽若雲門當時謹慎唇吻，未審，後人若為話會？然水母無目，求食須假于蝦。」黃龍心云：「雲門仰山只有受璧之心，且無割城之意。殊不知被這僧一時領過。黃龍今日更作死馬醫。」乃拈拂子度與僧，僧擬接，便打。溈山喆云
【現代漢語翻譯】 現代漢語譯本：
『地非偶爾。』（這並非偶然。）眾中還有僧人和在家居士得到二位老宿（指古堤和慧寂）的真傳嗎？」良久，（慧寂）說：「即使有，也是用棍子打月亮，毫無用處。」 慧寂禪師參訪古堤和尚，古堤說：「走開，你沒有佛性。」慧寂叉手向前走了三步，應諾了古堤的話。古堤笑著說：「你！從哪裡得到這種三昧（指禪定）？」慧寂說：「我從耽源處得到名聲，在溈山處得到實地。」古堤說：「莫非是溈山的弟子嗎？」慧寂說：「世俗諦上來說，確實如此；但佛法上來說，不敢當。」慧寂反問：「和尚從哪裡得到這種三昧？」古堤說：「我從章敬處得到這種三昧。」慧寂嘆息道：「不可思議，後來的人難以湊合。」 慧寂禪師來到虔州處微處，處微問：「你叫什麼名字？」慧寂說：「慧寂。」處微說：「哪個是慧？哪個是寂？」慧寂說：「就在眼前。」處微說：「還有前後之分。」慧寂說：「前後暫且不論，和尚你見到了什麼？」處微說：「喫茶去。」 慧寂禪師後來在王莽山開法，問僧人：「最近從哪裡來？」僧人說：「廬山。」慧寂說：「曾到過五老峰嗎？」僧人說：「不曾到過。」慧寂說：「你沒有遊覽過山。」（雲門偃說：「這句話都是因為慈悲的緣故，有落草之談。」溈山秀說：「現在的人都說因為慈悲的緣故有落草之談，只知道捉月，不覺水深。如果雲門當時謹慎言辭，不知道後人該如何理解？然而水母沒有眼睛，求食必須依靠蝦。」黃龍心說：「雲門和仰山只有接受玉璧的心意，卻沒有割讓城池的意願。殊不知被這個僧人一時領會過去了。黃龍今天再來做死馬當活馬醫。」於是拿起拂子遞給僧人，僧人想要接，就被打了。溈山喆說
【English Translation】 English version:
'The ground is not accidental.' Are there any monks or laypeople in the assembly who have received the true transmission from these two old masters (referring to Guti and Huiji)?」 After a long pause, (Huiji) said, 「Even if there are, it's like hitting the moon with a stick, completely useless.」 Master Huiji visited Abbot Guti, who said, 'Go away, you have no Buddha-nature.' Huiji bowed and took three steps forward in agreement. Guti smiled and said, 'You! Where did you get this samadhi (referring to meditative concentration) from?' Huiji said, 'I got my name from Damyuan, and my grounding from Weishan.' Guti said, 'Could you be a disciple of Weishan?' Huiji said, 'In terms of worldly truth, it is so; but in terms of Buddhist Dharma, I dare not claim it.' Huiji then asked, 'Where did the Abbot get this samadhi from?' Guti said, 'I got this samadhi from Zhangjing.' Huiji sighed, 'Inconceivable, it is difficult for later ones to match.' Master Huiji arrived at Chuwei's place in Qianzhou, and Chuwei asked, 'What is your name?' Huiji said, 'Huiji.' Chuwei said, 'Which is wisdom (Hui)? Which is stillness (Ji)?' Huiji said, 'It is right before your eyes.' Chuwei said, 'There is still a distinction between before and after.' Huiji said, 'Let's put aside before and after for now, what has the Abbot seen?' Chuwei said, 'Go have some tea.' Later, Master Huiji opened the Dharma at Mount Wangmang and asked a monk, 'Where have you come from recently?' The monk said, 'Mount Lu.' Huiji said, 'Have you been to the Five Old Peaks?' The monk said, 'I have not.' Huiji said, 'You have not traveled the mountains.' (Yunmen Yan said, 'These words are all for the sake of compassion, there is talk of falling into the grass.' Weishan Xiu said, 'People today all say that there is talk of falling into the grass because of compassion, only knowing to grasp at the moon, not realizing the water is deep. If Yunmen had been careful with his words at that time, I don't know how later people would understand? However, the jellyfish has no eyes and must rely on shrimp for food.' Huanglong Xin said, 'Yunmen and Yangshan only have the intention of receiving the jade disc, but not the intention of ceding the city. They do not know that they were understood by this monk at once. Huanglong will now try to cure a dead horse as if it were alive.' Then he picked up the whisk and handed it to the monk, and when the monk tried to take it, he was struck. Weishan Zhe said
：「仰山可謂光前絕後，雲門雖然提綱宗要，鉗錘天下衲僧，爭奈無風起浪，諸人還識這僧么？親從廬山來。」黃龍震云：「仰山已是失卻鼻孔，雲門更下注腳，有什麼救急處？我即不然。『近離甚處？』云：『廬山。』『曾到五老峰么？』云：『不曾到。』只向道：『別甑吹香供養此人。』」)
上堂：「汝等諸人各自迴光返照，莫記吾言。汝無始劫來背明投暗，妄想根深，卒難頓拔，所以假設方便，奪汝粗識。如將黃葉止啼，有甚麼是處？亦如人將百種貸物與金寶作一鋪貸賣，祇擬輕重來機。所以道石頭是真金鋪，我這裡是雜貨鋪。有人來覓鼠糞，我亦拈與他；來覓真金，我亦拈與他。」時有僧問：「鼠糞即不要，請和尚真金。」師云：「嚙鏃擬開口，驢年亦不會。」僧無對。師云：「索喚則有交易，不索喚則無。我若說禪宗，身邊要一人相伴亦無，豈況有五百、七百眾耶？我若東說西說，則爭頭向前採拾，如將空拳誑小兒，都無實處。我今分明向汝說聖邊事，且莫將心湊泊，但向自己性海如實而修，不要三明六通。何以故？此是聖末邊事。如今且要識心達本，但得其本，不愁其末，他時後日，自具去在。若未得本，縱饒將情學他亦不得。汝豈不見溈山和尚云：『凡、聖情盡，體露真常。事理不二，即如如
【現代漢語翻譯】 現代漢語譯本：仰山（Yangshan，人名）真可謂光前絕後，雲門（Yunmen，人名）雖然提綱挈領，鉗錘天下僧人，無奈無風起浪，各位還認識這位僧人嗎？他可是親自從廬山來的。」黃龍震（Huanglong Zhen，人名）說：「仰山已經失卻鼻孔，雲門更是多此一舉，有什麼救急的辦法？我就不一樣。『你從哪裡來？』那人說：『廬山。』『你到過五老峰嗎？』那人說：『沒到過。』我只會說：『用特別的甑蒸煮米飯來供養這個人。』
上堂開示：『你們各位各自反省，不要記住我的話。你們從無始劫以來背離光明投向黑暗，妄想根深蒂固，難以立刻拔除，所以假設方便法門，奪走你們粗淺的認識。就像用黃葉來哄小孩停止哭泣，有什麼用處呢？又像有人將各種雜物與金銀珠寶放在一起售賣，只是爲了根據輕重來隨機應變。所以說石頭（Shitou，人名）是真金店，我這裡是雜貨店。有人來找老鼠屎，我也給他；來找真金，我也給他。』當時有個僧人問：『老鼠屎我不要，請和尚給我真金。』黃龍震說：『想咬斷箭頭才開口，到驢年也不會成功。』僧人無言以對。黃龍震說：『索取就有交易，不索取就沒有。如果我說禪宗，身邊連一個伴侶都沒有，更何況有五百、七百人呢？如果我東說西說，你們就爭先恐後地採摘，就像用空拳頭欺騙小孩，沒有實際的東西。我現在分明地告訴你們聖人的事情，千萬不要用心去揣測，只要向自己的性海如實地修行，不需要三明六通。為什麼呢？因為這是聖人末端的事情。現在最重要的是識心達本，只要得到根本，不愁末節，將來自然具備。如果未得根本，縱然用情去學也學不到。你們難道沒聽過溈山（Weishan，人名）和尚說：『凡夫和聖人的情執都消盡，本體就顯露出真常。事和理沒有兩樣，就是如如不動。』
【English Translation】 English version: 'Yangshan (name, meaning 'Mount Yang') can be said to be unprecedented and unrepeatable. Although Yunmen (name, meaning 'Cloud Gate') grasps the key points and uses the hammer and tongs to refine all monks, he stirs up waves without wind. Do you all recognize this monk? He came personally from Mount Lu.' Huanglong Zhen (name, meaning 'Yellow Dragon Zhen') said, 'Yangshan has already lost his nostrils, and Yunmen is adding footnotes. What emergency measures are there? I am not like that. 『Where have you come from recently?』 The monk said, 『Mount Lu.』 『Have you been to the Five Old Peaks?』 The monk said, 『I have not.』 I would just say, 『Use a special steamer to cook rice and offer it to this person.』
Ascending the Dharma hall, he said: 'You all should turn your light inward and reflect on yourselves, do not remember my words. From beginningless kalpas, you have turned your backs on the light and plunged into darkness. Delusions are deeply rooted and difficult to eradicate suddenly. Therefore, I provisionally use expedient means to take away your coarse knowledge. Like using yellow leaves to stop a child from crying, what is the use? It is also like someone selling various miscellaneous goods together with gold and jewels, just to adapt to the situation according to the weight. Therefore, it is said that Shitou (name, meaning 'Stone Head') is a real gold shop, and my place is a general store. If someone comes looking for rat droppings, I will also give it to him; if someone comes looking for real gold, I will also give it to him.' At that time, a monk asked, 'I don't want rat droppings, please give me real gold, Venerable.' The master said, 'Trying to open your mouth to bite off an arrowhead, you won't succeed even in the year of the donkey.' The monk had no reply. The master said, 'If you ask for it, there is a transaction; if you don't ask for it, there is none. If I talk about Zen, I won't even have one companion by my side, let alone five hundred or seven hundred people? If I talk this way and that way, you will all rush forward to pick it up, like deceiving a child with an empty fist, there is nothing real. Now I am clearly telling you about the affairs of the sage, but do not try to fathom it with your mind. Just cultivate your own nature-sea as it is, without needing the three insights and six supernatural powers. Why? Because this is the peripheral matter of the sage. Now, what is important is to recognize the mind and reach the root. If you attain the root, you won't worry about the branches. In the future, you will naturally have them. If you haven't attained the root, even if you try to learn it with emotion, you won't succeed. Haven't you heard Weishan (name, meaning 'Mount Wei') saying: 『When the emotions of ordinary beings and sages are exhausted, the essence reveals its true constancy. Affairs and principles are not two, they are just as they are.』
佛。』」
僧問：「如何是祖師意？」師以手于空作此[○@佛]相示之，僧無語。
師謂第一座云：「不思善、不思惡，正恁么時作么生？」座云：「正恁么時是某甲放身命處。」師云：「何不問老僧？」座云：「正恁么時不見有和尚。」師云：「扶我教不起。」
師問僧甚處來。僧云：「幽州。」師云：「我恰要個幽州信米作么價？」僧云：「某甲來時，無端從市中過，踏折他橋樑。」師便休。(侯寧勇云：「放爾三十棒。」)
師見僧來，豎起拂子，僧便喝。師云：「喝即不無，且道老僧過在甚麼處？」僧云：「和尚不合將境示人。」師便打。
有梵師從空而至，師云：「近離甚處？」云：「西天。」師云：「幾時離彼？」云：「今早。」師云：「何太遲生？」云：「遊山玩水。」師云：「神通遊戲則不無，阇黎佛法須還老僧始得。」云：「特來東土禮文殊，卻遇小釋迦。」遂出梵書貝多葉與師，作禮，乘空而去。自此號小釋迦。(東林總云：「者方商量如麻似粟，盡道這碧眼胡兒來無蹤、去無跡，直是光前絕後。若不是仰山，也難為縱奪。諸禪德！殊不知這碧眼胡兒騰空而來、騰空而去，一生只在虛空里作活計，有什麼光前絕後？大小仰山被他將兩杓惡水驀頭澆了也。當時集
【現代漢語翻譯】 現代漢語譯本 僧人問：『什麼是祖師的意旨？』 師父用手在空中比劃成佛的形象來開示他，僧人無話可說。 師父對第一座（寺院中職位名）說：『不去思量善，不去思量惡，正在這個時候該怎麼辦？』 第一座說：『正在這個時候是我放下身命的地方。』 師父說：『為什麼不問老僧我呢？』 第一座說：『正在這個時候看不見有和尚。』 師父說：『你扶不起我的教法。』 師父問僧人從哪裡來。僧人說：『幽州（地名）。』 師父說：『我正想要知道幽州的米是什麼價錢？』 僧人說：『我來的時候，無意中從市場經過，踩斷了他的橋樑。』 師父便不再說話。（侯寧勇說：『該打你三十棒。』） 師父看見僧人來，豎起拂塵，僧人便大喝一聲。師父說：『喝一聲沒有錯，但說說看老僧我有什麼過錯？』 僧人說：『和尚不應該把外境展示給人看。』 師父便打了他。 有個梵僧從空中而來，師父問：『最近從哪裡離開？』 梵僧說：『西天（指印度）。』 師父問：『什麼時候離開那裡的？』 梵僧說：『今天早上。』 師父說：『為什麼來得這麼遲？』 梵僧說：『遊山玩水。』 師父說：『神通遊戲倒是沒錯，但阇黎（梵語，意為老師）你的佛法必須還要經過老僧我認可才行。』 梵僧說：『特地來東土禮拜文殊（菩薩名），卻遇到了小釋迦（佛陀名）。』 於是拿出梵文書寫的貝多羅樹葉獻給師父，行禮后，乘空而去。從此師父就被稱為小釋迦。（東林總說：『這些人商量起來像麻像粟一樣多，都說這個碧眼的胡人來無影去無蹤，真是光前絕後。如果不是仰山（人名），也難以施展縱奪的手段。各位禪德！你們哪裡知道這個碧眼的胡人騰空而來、騰空而去，一生只在虛空里做活計，有什麼光前絕後？可憐仰山被他用兩杓髒水當頭澆了下來。當時聚集』
【English Translation】 English version A monk asked: 'What is the meaning of the Patriarch?' The master used his hand to make a Buddha-like [○@佛] gesture in the air to show him, and the monk was speechless. The master said to the first seat (a position in the monastery): 'Do not think of good, do not think of evil, what to do at this very moment?' The first seat said: 'This very moment is where I let go of my life.' The master said: 'Why not ask this old monk?' The first seat said: 'At this very moment, I do not see a master.' The master said: 'You cannot uphold my teachings.' The master asked a monk where he came from. The monk said: 'Youzhou (place name).' The master said: 'I just want to know what the price of rice is in Youzhou?' The monk said: 'When I came, I accidentally passed through the market and broke his bridge.' The master then stopped speaking. (Hou Ningyong said: 'You deserve thirty blows.') The master saw a monk coming, raised his whisk, and the monk shouted. The master said: 'Shouting is not wrong, but tell me, where is this old monk at fault?' The monk said: 'The master should not show the external world to people.' The master then hit him. A Brahman monk came from the sky, and the master asked: 'Where did you leave from recently?' The Brahman monk said: 'Western Heaven (referring to India).' The master asked: 'When did you leave there?' The Brahman monk said: 'This morning.' The master said: 'Why are you so late?' The Brahman monk said: 'Traveling and enjoying the scenery.' The master said: 'Supernatural games are fine, but your Dharma, Ācārya (Sanskrit for teacher), must still be approved by this old monk.' The Brahman monk said: 'I came to the Eastern Land specifically to pay homage to Mañjuśrī (Bodhisattva name), but I met a little Śākyamuni (Buddha's name).' Then he took out palm leaves written in Sanskrit and offered them to the master, paid his respects, and left through the air. From then on, the master was called Little Śākyamuni. (Donglin Zong said: 'These people discuss as much as hemp and millet, all saying that this blue-eyed barbarian comes without a trace and goes without a trace, truly unprecedented and unparalleled. If it weren't for Yangshan (person's name), it would be difficult to use the means of seizing and releasing. All you Chan practitioners! How do you know that this blue-eyed barbarian comes through the air and goes through the air, living his whole life in emptiness, what is there to be unprecedented and unparalleled? Poor Yangshan was splashed with two ladles of dirty water. At that time, gathered')
云峰下自有正令，何不施行？」大眾且道：「作么生是正令咄？」黃龍新云：「大小仰山被這僧熱瞞，更出貝多梵書涂糊一上。如今更有異僧乘空而至，云巖門下喚來洗腳。」泐潭準云：「可惜仰山放過這漢。當時若是寶峰，便與擒住，須教維那僧堂前撞鐘集眾，責狀趕出。況佛法不當人情，既稱羅漢，諸漏已盡、梵行已立，為什麼不歸家穩坐，只管遊山玩水？」昭覺勤云：「驅耕夫之牛、奪饑人之食，是從上爪牙。這羅漢具許多神通妙用，到仰山面前直得目瞪口呿。何故？鶴有九皋難翥翼，馬無千里謾追風。」大溈泰云：「大眾！仰山只知進前趁鹿，不知身墮網羅。尊者偶爾成文，頗有衲僧氣息。若人會得，許爾倒捋虎鬚。」)
師住東平時，溈山令僧送書並鏡與師。師上堂，提起示眾，云：「且道是溈山鏡？東平鏡？若道是東平鏡，又是溈山送來；若道是溈山鏡，又在東平手裡。道得則留取，道不得則撲破去也。」眾無語，師遂撲破，便下座。(五祖戒云：「更請和尚說道理看。」驀奪打破。)
僧參次，便問：「和尚還識字否？」師云：「隨分。」僧以手畫此○相拓呈，師以衣袖拂之。僧又作此○相拓呈，師以兩手作背拋勢。僧以目視之，師低頭。僧繞師一匝，師便打，僧遂出去。
師坐次
【現代漢語翻譯】 現代漢語譯本 『云峰下自有正令（真正的法令），為何不施行？』大眾便問：『什麼是正令？』黃龍新說：『仰山（慧寂，禪宗大師）被這僧人欺騙了，還拿出貝多梵書（佛教經典）來掩蓋。如今更有奇異的僧人乘空而來，從云巖（曇晟，禪宗大師）門下叫來洗腳。』泐潭準說：『可惜仰山放過了這人。當時若是寶峰（克文，禪宗大師），便會抓住他，一定要讓維那（寺院中的職務）在僧堂前撞鐘集眾，責問並趕出去。況且佛法不講人情，既然號稱羅漢（阿羅漢的簡稱，佛教修行證果的聖人），諸漏已盡、梵行已立，為什麼不回家安穩地坐著，只管遊山玩水？』昭覺勤說：『驅趕耕夫的牛、奪走飢餓之人的食物，這是從上以來的爪牙。這羅漢具有許多神通妙用，到仰山面前卻只能目瞪口呆。為什麼呢？鶴有九皋（深澤）也難以展翅高飛，馬沒有千里之程也只能白白追逐風。』大溈泰說：『各位！仰山只知道向前追逐鹿，不知道自己身陷網羅。尊者偶爾成文，頗有禪僧的氣息。如果有人會得，就允許你倒捋虎鬚。』
師父住在東平時，溈山（靈祐，禪宗大師）派僧人送書和鏡子給師父。師父上堂，提起鏡子向大眾展示，說：『你們說這是溈山的鏡子？還是東平的鏡子？如果說是東平的鏡子，又是溈山送來的；如果說是溈山的鏡子，又在東平手裡。說得對就留下，說不對就打碎它。』大眾無語，師父就打碎了鏡子，下座。（五祖戒說：『再請和尚說說道理。』隨即奪過鏡子打碎。）
有僧人來參拜，便問：『和尚還識字嗎？』師父說：『略懂。』僧人用手畫了一個○相拓呈，師父用衣袖拂去。僧人又畫了一個○相拓呈，師父用兩手作背拋的姿勢。僧人用眼睛看著師父，師父低下頭。僧人繞師父一圈，師父就打了他，僧人於是出去了。
師父坐著的時候
【English Translation】 English version 『Yunfeng (Cloud Peak) has its own proper ordinances, why not implement them?』 The assembly then asked, 『What are the proper ordinances?』 Huanglong Xin (a Chan master) said, 『Great Yangshan (Huiji, a Chan master) was deceived by this monk, and even brought out the scriptures of Baituo (Pattra) to cover it up. Now there is an even stranger monk arriving from the sky, calling him from the lineage of Yunyan (Tancheng, a Chan master) to wash his feet.』 Letan Zhun said, 『It's a pity that Yangshan let this man go. If it were Baofeng (Kewen, a Chan master) at that time, he would have been captured, and the director of the monastery would have been ordered to ring the bell in front of the monks' hall to gather the assembly, interrogate him, and drive him out. Moreover, the Buddha-dharma does not cater to human sentiments. Since he claims to be an Arhat (a Buddhist saint who has attained enlightenment), with all defilements exhausted and pure conduct established, why doesn't he stay at home peacefully, but instead keeps wandering around enjoying the scenery?』 Zhaojue Qin said, 『Driving away the farmer's ox and seizing the food of the hungry is the way of the powerful from above. This Arhat possesses many miraculous powers, but in front of Yangshan, he can only stare blankly. Why? A crane with nine marshes finds it difficult to spread its wings, and a horse without a thousand miles in its stride vainly chases the wind.』 Dawei Tai said, 『Everyone! Yangshan only knows how to chase the deer forward, not knowing that he himself has fallen into the net. The Venerable's occasional writings have the air of a Chan monk. If anyone understands this, I will allow you to stroke the tiger's whiskers backwards.』
When the master was residing in Dongping, Weishan (Lingyou, a Chan master) sent a monk to deliver a letter and a mirror to the master. The master ascended the hall, raised the mirror to show the assembly, and said, 『Tell me, is this Weishan's mirror? Or Dongping's mirror? If you say it is Dongping's mirror, then it was sent by Weishan; if you say it is Weishan's mirror, then it is in Dongping's hands. If you can say it correctly, I will keep it; if you cannot say it correctly, I will smash it.』 The assembly was silent, so the master smashed the mirror and descended from the seat. (Wuzu Jie said, 『Please ask the master to explain the principle again.』 Then he snatched the mirror and smashed it.)
A monk came to visit and asked, 『Does the master still recognize characters?』 The master said, 『A little.』 The monk drew a circle with his hand and presented it. The master brushed it away with his sleeve. The monk drew another circle and presented it. The master made a gesture of throwing it behind his back with both hands. The monk looked at the master with his eyes, and the master lowered his head. The monk circled the master once, and the master struck him, and the monk left.
The master was sitting
，有僧來作禮，師不顧。其僧乃問：「師識字否？」師云：「隨分。」師乃右旋一匝，云：「是甚麼字？」師于地上書十字酬之。僧又左旋一匝，云：「是甚麼字？」師改十字作卍字。僧畫此○相，以兩手拓，如修羅掌日月勢，云：「是甚麼字？」師乃畫此[○@卍]相對之。僧乃作婁至德勢，師云：「如是如是，此是諸佛之所護念，汝亦如是、吾亦如是，善自護持。」其僧禮謝，騰空而去。時有一道者見，經五日後遂問師。師云：「汝還見否？」道者云：「某甲見出門騰空而去。」師云：「此是西天羅漢，故來探吾道。」道者云：「某雖睹種種三昧，不辨其理。」師云：「吾以義為汝解釋：此是八種三昧，是覺海變為義海；體則同然。此義合有因、有果，即時、異時，總別不離隱身三昧也。」
師因一梵僧來參，師于地上畫半月相，僧近前添作圓相，似腳抹卻。師展兩手，僧拂袖便出。
師問僧：「近離甚處？」云：「南方。」師舉拄杖云：「彼中老宿還說這個么？」云：「不說。」師云：「既不說這個，還說那個否？」云：「不說。」師召：「大德！」僧應諾。師云：「參堂去。」僧便出。師復召云：「大德！」僧回首。師云：「近前來。」僧近前，師以拄杖頭上點一下，云：「去。」(雲門偃云：
【現代漢語翻譯】 現代漢語譯本： 一位僧人前來禮拜，溈山靈佑禪師（溈山：地名，靈佑禪師：人名）沒有理睬他。那僧人便問：『禪師識字嗎？』靈佑禪師說：『略懂一二。』靈佑禪師於是向右旋轉一週，說：『這是什麼字？』靈佑禪師在地上寫了一個『十』字來回答他。僧人又向左旋轉一週，說：『這是什麼字？』靈佑禪師將『十』字改成『卍』字。僧人畫了一個圓圈，用兩手掌拓開，做出修羅掌日月的姿勢，說：『這是什麼字？』靈佑禪師便畫了一個圓圈和『卍』字相對。僧人做出婁至德的姿勢，靈佑禪師說：『正是這樣，正是這樣，這是諸佛所護念的，你也是這樣，我也是這樣，好好地守護保持。』那僧人行禮道謝，騰空而去。當時有一位道士看見了，過了五天後便問靈佑禪師。靈佑禪師問：『你還看見了嗎？』道士說：『我看見他出門騰空而去了。』靈佑禪師說：『這是西天的羅漢（羅漢：佛教修行者），特地來試探我的道行。』道士說：『我雖然見到種種三昧（三昧：佛教修行中的一種境界），卻不明白其中的道理。』靈佑禪師說：『我用義理為你解釋：這是八種三昧，是覺海變為義海；本體則相同。這義理包含有因、有果，即時、異時，總別都離不開隱身三昧啊。』 靈佑禪師因為一位梵僧前來參拜，靈佑禪師在地上畫了一個半月形，僧人走上前去添畫成一個圓形，又像用腳抹去的樣子。靈佑禪師張開雙手，僧人拂袖便離開了。 靈佑禪師問僧人：『最近從哪裡來？』僧人說：『南方。』靈佑禪師舉起拄杖說：『那裡的老修行還說這個嗎？』僧人說：『不說。』靈佑禪師說：『既然不說這個，還說那個嗎？』僧人說：『不說。』靈佑禪師叫道：『大德！』僧人應諾。靈佑禪師說：『去參堂吧。』僧人便出去了。靈佑禪師又叫道：『大德！』僧人回頭。靈佑禪師說：『走近前來。』僧人走近前來，靈佑禪師用拄杖頭點了他一下，說：『去吧。』（雲門偃禪師（雲門偃：人名）說：
【English Translation】 English version: A monk came to pay respects, but Zen Master Weishan Lingyou (Weishan: place name, Lingyou: person's name) ignored him. The monk then asked, 'Does the Master know how to read?' Zen Master Lingyou said, 'A little.' Zen Master Lingyou then turned around once to the right and said, 'What character is this?' Zen Master Lingyou wrote the character '十' (ten) on the ground in response. The monk then turned around once to the left and said, 'What character is this?' Zen Master Lingyou changed the character '十' (ten) to the character '卍' (swastika). The monk drew a circle, spread it open with both palms, making the gesture of an Asura (Asura: a type of demigod) holding the sun and moon, and said, 'What character is this?' Zen Master Lingyou then drew a circle and the character '卍' (swastika) opposite each other. The monk made the Lou Zhide (Lou Zhide: a person's name) gesture, and Zen Master Lingyou said, 'Exactly so, exactly so, this is what all Buddhas protect and remember, you are like this, I am like this, take good care to protect and maintain it.' The monk bowed and thanked him, and ascended into the sky and left. At that time, a Taoist saw it, and after five days, he asked Zen Master Lingyou. Zen Master Lingyou asked, 'Did you see it?' The Taoist said, 'I saw him leave through the door and ascend into the sky.' Zen Master Lingyou said, 'This is a Luohan (Luohan: an enlightened disciple of the Buddha) from the Western Heaven, who came specifically to test my practice.' The Taoist said, 'Although I have witnessed various Samadhis (Samadhi: a state of meditative consciousness), I do not understand the principles behind them.' Zen Master Lingyou said, 'I will explain it to you with reason: These are the eight kinds of Samadhi, it is the sea of awakening transforming into the sea of meaning; the essence is the same. This meaning contains cause and effect, immediate and different times, in totality and separately, it cannot be separated from the Samadhi of invisibility.' Because a Brahman monk came to visit, Zen Master Lingyou drew a crescent moon on the ground, and the monk stepped forward and added to it to make a full circle, then seemed to wipe it away with his foot. Zen Master Lingyou spread out both hands, and the monk flicked his sleeves and left. Zen Master Lingyou asked the monk, 'Where have you come from recently?' The monk said, 'The South.' Zen Master Lingyou raised his staff and said, 'Do the old practitioners there still talk about this?' The monk said, 'They do not.' Zen Master Lingyou said, 'Since they do not talk about this, do they talk about that?' The monk said, 'They do not.' Zen Master Lingyou called out, 'Great Virtue!' The monk responded. Zen Master Lingyou said, 'Go to the meditation hall.' The monk then left. Zen Master Lingyou called out again, 'Great Virtue!' The monk turned his head. Zen Master Lingyou said, 'Come closer.' The monk came closer, and Zen Master Lingyou tapped him on the head with the top of his staff and said, 'Go.' (Zen Master Yunmen Yan (Yunmen Yan: person's name) said:
「仰山若無後語，爭識得人。」)
師一日在法堂上坐，見一僧從外來便問訊了，向東邊叉手立，以目視師，師乃垂下左足；僧卻過西邊叉手立，師垂下右足；僧向中間叉手立，師收雙足。僧禮拜，師云：「老僧自住此，未曾打著一人。」拈拄杖便打，僧便騰空而去。
師指雪師子問眾：「有過得此色者么？」眾無對。(雲門云：「當時便好與推倒。」雪竇顯云：「雲門只解推倒，不解扶起。」)
師臥次，僧問云：「法身還解說法也無？」師云：「我說不得，別有一人說得。」云：「說得底人在甚麼處？」師推出枕子。溈山聞云：「寂子用劍刃上事。」(徑山杲云：「溈山正是憐兒不覺丑，仰山推出枕子已是漏逗，更著個名字，喚作劍刃上事，誤他學語之流，便恁么承虛接響流通將去。妙喜雖則借水獻華，要且理無曲斷，即今莫有傍不肯底出來。我要問爾推出枕子，還當得法身說法也無？」天童華云：「若是劍刃上事，寂子何曾會用？忽有個僧出來問法身還解說法也無，向他道我說不得，別有一人說得。又問說得底人在甚處，只向他道三生六十劫。」靈隱岳雲：「仰山從前一條脊樑硬如鐵，被這僧連拶，便乃四楞塌地。溈山一期忍俊不禁，不知失卻一隻眼。忽有僧問冶父，法身還解說法也無，便
【現代漢語翻譯】 現代漢語譯本 『仰山（Yangshan，人名）如果沒有後來的話語，怎麼能識別人呢？』
仰山有一天在法堂上坐著，看見一個僧人從外面進來，便向他問訊，然後向東邊叉手站立，用眼睛看著仰山，仰山於是垂下左腳；僧人卻走到西邊叉手站立，仰山垂下右腳；僧人又走到中間叉手站立，仰山收回雙腳。僧人禮拜，仰山說：『老僧我住在這裡，未曾打著一個人。』拿起拄杖就打，僧人便騰空而去。
仰山指著雪獅子問眾人：『有誰能超越這個顏色嗎？』眾人都無言以對。（雲門（Yunmen，人名）說：『當時就應該把它推倒。』雪竇顯（Xuedouxian，人名）說：『雲門只會推倒，不會扶起來。』）
仰山躺著的時候，一個僧人問：『法身（Dharmakaya，佛的法性之身）還會說法嗎？』仰山說：『我說不得，另有一個人說得。』僧人問：『說得的那個人在哪裡？』仰山推出枕頭。溈山（Weishan，人名）聽了說：『寂子（Jizi，仰山的別稱）用的是劍刃上的功夫。』（徑山杲（Jingshangao，人名）說：『溈山真是愛孩子不覺得丑，仰山推出枕頭已經是泄露了，還給它起個名字，叫做劍刃上的功夫，誤導那些學舌的人，就那麼承虛接響地流傳下去。妙喜（Miaoxi，人名）雖然是借水獻花，但道理上沒有曲解，現在有沒有不肯承認的人出來。我要問你們，推出枕頭，能算是法身說法嗎？』天童華（Tiantonghua，人名）說：『如果是劍刃上的功夫，寂子何曾會用？如果有個僧人出來問法身還會說法嗎，就對他說我說不得，另有一個人說得。又問說得的那個人在哪裡，只對他說三生六十劫。』靈隱岳（Lingyinyue，人名）說：『仰山從前一條脊樑硬如鐵，被這個僧人連番逼問，便四面塌地。溈山一時忍不住笑，不知失去了一隻眼睛。如果有個僧人問冶父（Yefu，人名），法身還會說法嗎，便
【English Translation】 English version 『If Yangshan (name of a person) had no later words, how could he recognize people?』
One day, the master (Yangshan) was sitting in the Dharma hall when he saw a monk coming in from outside. The monk greeted him, then stood with his hands clasped to the east, looking at the master. The master then lowered his left foot. The monk then went to the west and stood with his hands clasped. The master lowered his right foot. The monk stood in the middle with his hands clasped. The master retracted both feet. The monk bowed. The master said, 『Since this old monk has lived here, I have never hit anyone.』 He picked up his staff and struck, and the monk soared into the air and left.
The master pointed to a snow lion and asked the assembly, 『Is there anyone who can surpass this color?』 No one answered. (Yunmen (name of a person) said, 『At that time, it would have been good to push it over.』 Xuedouxian (name of a person) said, 『Yunmen only knows how to push it over, not how to lift it up.』)
While the master was lying down, a monk asked, 『Does the Dharmakaya (Dharmakaya, the body of the Dharma) still preach the Dharma?』 The master said, 『I cannot speak of it, but there is another who can.』 The monk asked, 『Where is the one who can speak of it?』 The master pushed out his pillow. Weishan (name of a person) heard this and said, 『Jizi (another name for Yangshan) is using the skill of the sword's edge.』 (Jingshangao (name of a person) said, 『Weishan truly loves his child and doesn't see his ugliness. Yangshan pushing out the pillow is already a leak, and to give it a name, calling it the skill of the sword's edge, misleads those who parrot, and they pass it on, echoing emptiness. Although Miaoxi (name of a person) offers flowers with borrowed water, the principle is not distorted. Now, is there anyone who disagrees? I want to ask you, does pushing out the pillow count as the Dharmakaya preaching the Dharma?』 Tiantonghua (name of a person) said, 『If it were the skill of the sword's edge, Jizi would never have used it. If a monk came out and asked if the Dharmakaya still preaches the Dharma, I would tell him I cannot speak of it, but there is another who can. And if he asked where the one who can speak of it is, I would just tell him three lives and sixty kalpas.』 Lingyinyue (name of a person) said, 『Yangshan's spine was as hard as iron before, but after being pressed by this monk, he collapsed on all sides. Weishan couldn't help but laugh, not knowing he had lost an eye. If a monk asked Yefu (name of a person), does the Dharmakaya still preach the Dharma, then』
與攔胸一踏踏倒，教伊起來作個灑灑落落底漢。不見道：『犀因玩月紋生角，像被雷驚華入牙。』」)
師閉目坐次，有僧潛來身邊立。師開目，于地上作此[○@水]相，顧視其僧，僧無語。
師攜拄杖行次。僧問：「和尚手中是甚麼？」師便拈向背后云：「見么？」僧無對。
師問一僧：「汝會甚麼？」云：「會卜。」師提起拂子云：「這個，六十四卦中阿那卦收？」僧無對。師自代云：「適來是雷天大壯，如今變為地火明夷。」
問僧：「名甚麼？」云：「靈通。」師云：「便請入燈籠。」云：「早個入了也。」(法眼別云：「喚甚麼作燈籠？」)
問：「古人道見色便見心，禪床是色，請和尚離卻色，指學人心。」師云：「那個是禪床？指出來看。」僧無對。(玄覺云：「忽然被伊卻指禪床，作么生對伊？」有僧云：「卻請和尚道。」玄覺代拊掌三下。)
問：「如何是毗盧師？」師乃叱之。僧云：「如何是和尚師？」師云：「莫無禮。」
師共一僧語，旁有僧云：「語底是文殊，默底是維摩。」師云：「不語、不默底，莫是汝否？」僧默然。師云：「何不現神通？」云：「不辭現神通，祇恐和尚收作教。」師云：「鑒汝來處，未有教外底眼。」
問：「
【現代漢語翻譯】 現代漢語譯本： 『與攔胸一踏踏倒，教伊起來作個灑灑落落底漢。』（將他攔胸一腳踢倒，教他起來做一個灑脫利落的漢子。）不見道：『犀因玩月紋生角，像被雷驚華入牙。』」（難道沒聽說過：『犀牛因為欣賞月亮而角上生出花紋，大象因為被雷聲驚嚇而牙齒上生出花紋。』） 師閉目坐次，有僧潛來身邊立。師開目，于地上作此[○@水]相，顧視其僧，僧無語。（法眼禪師閉目打坐時，有個僧人悄悄來到他身邊站立。禪師睜開眼睛，在地上畫了一個水的形狀，看著那個僧人，僧人沒有說話。） 師攜拄杖行次。僧問：『和尚手中是甚麼？』（禪師拿著枴杖行走。有個僧人問：『和尚手中拿的是什麼？』）師便拈向背后云：『見么？』（禪師就把枴杖拿到背後說：『看見了嗎？』）僧無對。（僧人無言以對。） 師問一僧：『汝會甚麼？』（禪師問一個僧人：『你會什麼？』）云：『會卜。』（僧人說：『我會占卜。』）師提起拂子云：『這個，六十四卦中阿那卦收？』（禪師拿起拂塵說：『這個，在六十四卦中屬於哪一卦？』）僧無對。（僧人無言以對。）師自代云：『適來是雷天大壯，如今變為地火明夷。』（禪師自己回答說：『剛才還是雷天大壯卦，現在就變成了地火明夷卦。』） 問僧：『名甚麼？』（禪師問僧人：『你叫什麼名字？』）云：『靈通。』（僧人說：『靈通。』）師云：『便請入燈籠。』（禪師說：『那就請你進入燈籠里吧。』）云：『早個入了也。』（僧人說：『早就已經進去了。』）（法眼別云：『喚甚麼作燈籠？』）（法眼禪師另外說道：『你把什麼叫做燈籠？』） 問：『古人道見色便見心，禪床是色，請和尚離卻色，指學人心。』（有人問：『古人說見到色相就能見到心性，禪床是色相，請和尚離開色相，指點學人的心性。』）師云：『那個是禪床？指出來看。』（禪師說：『哪個是禪床？指出來給我看看。』）僧無對。（僧人無言以對。）（玄覺云：『忽然被伊卻指禪床，作么生對伊？』（玄覺禪師說：『如果他反過來指禪床，該怎麼回答他？』）有僧云：『卻請和尚道。』（有個僧人說：『反過來請和尚說。』）玄覺代拊掌三下。）（玄覺禪師代替回答，拍了三下手掌。） 問：『如何是毗盧師？』（有人問：『什麼是毗盧遮那佛？』）師乃叱之。（禪師就呵斥他。）僧云：『如何是和尚師？』（僧人說：『什麼是和尚的老師？』）師云：『莫無禮。』（禪師說：『不要無禮。』） 師共一僧語，旁有僧云：『語底是文殊，默底是維摩。』（禪師和一個僧人說話，旁邊有個僧人說：『說話的是文殊菩薩，沉默的是維摩詰。』）師云：『不語、不默底，莫是汝否？』（禪師說：『不說話、不沉默的，莫非是你嗎？』）僧默然。（僧人沉默不語。）師云：『何不現神通？』（禪師說：『為什麼不顯現神通？』）云：『不辭現神通，祇恐和尚收作教。』（僧人說：『不是不肯顯現神通，只是恐怕和尚把神通當作教條。』）師云：『鑒汝來處，未有教外底眼。』（禪師說：『看你來的地方，還沒有教條之外的眼光。』） 問：
【English Translation】 English version: 'Knock him down with a chest-high kick, teach him to get up and be a free and uninhibited man.' Haven't you heard: 'The rhinoceros grows patterns on its horn from admiring the moon, the elephant's tusks are patterned by thunder.' The Master was sitting with his eyes closed when a monk quietly came and stood beside him. The Master opened his eyes, drew a [water] symbol on the ground, and looked at the monk, but the monk said nothing. The Master was walking with his staff. A monk asked, 'What is in the Master's hand?' The Master then held it behind his back and said, 'See it?' The monk had no reply. The Master asked a monk, 'What do you know?' The monk said, 'I know divination.' The Master raised his whisk and said, 'This, which hexagram in the sixty-four hexagrams does it belong to?' The monk had no reply. The Master answered for him, 'Just now it was Great Strength of Thunder in Heaven, now it has changed to Brightness Injured of Earth and Fire.' Asked a monk, 'What is your name?' The monk said, 'Ling Tong (Spiritual Penetration).' The Master said, 'Then please enter the lantern.' The monk said, 'I already entered it long ago.' (Fayan (Dharma Eye) said separately, 'What do you call a lantern?') Asked, 'The ancients said that seeing form is seeing mind, the meditation bed is form, please Master leave form and point out the student's mind.' The Master said, 'Which is the meditation bed? Point it out for me to see.' The monk had no reply. (Xuanjue (Mystic Enlightenment) said, 'If he suddenly pointed to the meditation bed, how would you answer him?' A monk said, 'Please ask the Master to say.' Xuanjue clapped his hands three times in place of an answer.) Asked, 'What is Vairocana Buddha?' The Master then scolded him. The monk said, 'What is the Master's teacher?' The Master said, 'Don't be rude.' The Master was talking with a monk, and a monk beside them said, 'The one speaking is Manjusri (Wisdom), the one silent is Vimalakirti (Pure Fame).' The Master said, 'The one neither speaking nor silent, could it be you?' The monk was silent. The Master said, 'Why not manifest your supernatural powers?' The monk said, 'It's not that I'm unwilling to manifest supernatural powers, but I'm afraid the Master will take them as doctrine.' The Master said, 'Judging from where you come from, you don't have eyes beyond doctrine.' Asked:
天堂、地獄，相去幾何？」師將拄杖畫地一畫。
師住觀音時，出榜云：「看經次，不得問事。」有僧來問訊，見師看經，旁立而待。師卷卻經問：「會么？」云：「某甲不看經，爭得會？」師云：「汝已後會去在。」其僧到巖頭，巖頭問：「甚處來？」云：「江西觀音來。」巖頭云：「和尚有何言句？」僧舉前話。巖頭云：「這個老師，我將謂被故紙埋卻，元來猶在。」
僧恩𨜶問：「禪宗頓悟，畢竟入門，的意如何？」師云：「此意極難。若是祖宗門下，上根上智一聞千悟，得大總持。其有根微智劣，若不安禪靜慮，到這裡總須茫然。」云：「除此一路，別更有入處否？」師云：「有。」云：「如何即是？」師云：「汝是甚處人？」云：「幽州人。」師云：「汝還思彼處否？」云：「常思。」師云：「能思者是心，所思者是境。彼處樓臺、林苑、人馬、駢闐，汝反思底，還有許多般也無。」云：「某甲到這裡總不見有。」師云：「汝解猶在心，信位即得，人位未在。」云：「除卻這個，別更有意也無？」師云：「別有、別無，即不堪也。」云：「到這裡作么生即是？」師云：「據汝所解，祇得一玄，得坐披衣，向後自看。」𨜶禮謝之。
僧問：「大耳三藏第三度為甚麼不見國師？」師云：「前
【現代漢語翻譯】 現代漢語譯本 『天堂、地獄，相隔多遠？』 禪師用手中的拄杖在地上畫了一條線。
禪師住在觀音寺時，貼出告示說：『看經期間，不得問事。』 有個僧人前來拜訪，見禪師正在看經，便站在一旁等候。禪師合上經書問道：『會了嗎？』 僧人說：『我沒看經，怎麼會呢？』 禪師說：『你以後會明白的。』 這僧人後來到了巖頭禪師那裡，巖頭禪師問：『從哪裡來？』 僧人說：『從江西觀音寺來。』 巖頭禪師問：『那裡的和尚有什麼話語？』 僧人便說了之前的事情。巖頭禪師說：『我還以為這位老師被舊書埋沒了，原來還在啊。』
僧人恩𨜶問：『禪宗的頓悟，究竟如何入門，其中的真意是什麼？』 禪師說：『這個意思極難理解。如果是祖師門下的弟子，上等根器和智慧的人一聽就能領悟，獲得大總持。如果根器淺薄，智慧低下，不通過禪定靜慮，到這裡都會茫然不知所措。』 僧人問：『除了這條路，還有別的入門之處嗎？』 禪師說：『有。』 僧人問：『如何是呢？』 禪師問：『你是哪裡人？』 僧人說：『幽州人。』 禪師問：『你還思念那個地方嗎？』 僧人說：『常常思念。』 禪師說：『能思念的是心，所思念的是境。那個地方的樓臺、林苑、人馬、擁擠熱鬧的景象，你反過來思念的時候，還有這麼多嗎？』 僧人說：『我到這裡什麼也看不見。』 禪師說：『你的理解還在心上，只是達到了信位，還沒有達到人位。』 僧人問：『除了這個，還有別的意思嗎？』 禪師說：『有別的、沒有別的，都不行。』 僧人問：『到這裡該怎麼做呢？』 禪師說：『根據你的理解，只得到了一點玄妙，可以坐著披上袈裟，以後自己去看吧。』 𨜶禮拜感謝。
僧人問：『大耳三藏（Da Er San Zang，人名）第三次為什麼見不到國師（Guo Shi，稱號）？』 禪師說：『前…』
【English Translation】 English version 『Heaven and hell, how far apart are they?』 The master drew a line on the ground with his staff.
When the master resided at Guanyin Temple (Guan Yin Si, name of a temple), he posted a notice saying, 『During scripture reading, no inquiries are allowed.』 A monk came to pay respects and, seeing the master reading the scripture, stood aside and waited. The master closed the scripture and asked, 『Do you understand?』 The monk said, 『I haven't read the scripture, how could I understand?』 The master said, 『You will understand later.』 This monk later went to Zen Master Yantou (Yan Tou, name of a Zen master), who asked, 『Where do you come from?』 The monk said, 『From Guanyin Temple (Guan Yin Si, name of a temple) in Jiangxi.』 Zen Master Yantou (Yan Tou, name of a Zen master) asked, 『What words did the abbot there have?』 The monk recounted the previous conversation. Zen Master Yantou (Yan Tou, name of a Zen master) said, 『I thought this teacher was buried by old papers, but it turns out he's still around.』
The monk En Xun (En Xun, name of a monk) asked, 『The sudden enlightenment of Zen Buddhism, how does one truly enter, and what is the real meaning?』 The master said, 『This meaning is extremely difficult. If it is a disciple of the ancestral masters, one with superior faculties and wisdom can understand a thousand things upon hearing one, and attain great Dharani (Da Zong Chi, great Dharani). Those with weak faculties and inferior wisdom, if they do not engage in Chan meditation and contemplation, will be completely at a loss here.』 The monk asked, 『Besides this path, is there another way to enter?』 The master said, 『Yes.』 The monk asked, 『What is it?』 The master asked, 『Where are you from?』 The monk said, 『Youzhou.』 The master asked, 『Do you still think of that place?』 The monk said, 『I often think of it.』 The master said, 『That which thinks is the mind, and that which is thought of is the realm. The pavilions, gardens, people, horses, and bustling scenes of that place, when you think back on them, are there still so many?』 The monk said, 『When I come here, I don't see any of that.』 The master said, 『Your understanding is still in the mind, you have only reached the stage of faith, not yet the stage of personhood.』 The monk asked, 『Besides this, is there another meaning?』 The master said, 『Having another, not having another, is not acceptable.』 The monk asked, 『What should one do here?』 The master said, 『According to your understanding, you have only gained a bit of mystery, you can sit and put on the robe, and look for yourself later.』 Xun (Xun, part of the monk's name) bowed and thanked him.
A monk asked, 『Why couldn't Great-Eared Tripitaka (Da Er San Zang, name of a person) see the National Teacher (Guo Shi, title) for the third time?』 The master said, 『Before…』
兩度是涉境心，后入自受用三昧，所以不見。」
溈山問師：「百丈再參馬祖因緣，此二尊宿意旨如何？」師云：「此是顯大機大用。」溈山云：「馬祖出八十四人善知識，幾人得大機？幾人得大用？」師云：「百丈得大機，黃檗得大用，餘者儘是唱導之師。」溈山云：「如是，如是。」
溈山舉百丈野狐話問師。師云：「黃檗常用此機。」溈山云：「汝道，天生得？從人得？」師云：「亦是稟受師承，亦是自性宗通。」溈山云：「如是，如是。」
溈山舉百丈問黃檗甚處去來，黃檗云：「大雄山下采菌子來。」百丈云：「還見大蟲么？」黃檗便作虎聲，百丈拈斧作斫勢，黃檗遂與百丈一摑，百丈吟吟而笑便歸。升堂謂眾云：「大雄山下有一大蟲，汝等諸人也須好看，百丈老漢今日親遭一口。」問師：「作么生？」師云：「和尚怎生？」溈山云：「百丈當時便合一斧斫殺，因甚麼到如此？」師云：「不然。」溈山云：「子又作么生？」師云：「百丈只解騎虎頭，不解把虎尾。」溈山云：「子有險崖之句。」
溈山舉南泉問黃檗：「定、慧等學明見佛性，此理如何？」黃檗云：「十二時中不依倚一物。」南泉云：「莫便是長老見處么？」黃檗云：「不敢。」南泉云：「漿水錢且置，草鞋錢教誰
【現代漢語翻譯】 現代漢語譯本：『兩度是涉境心（兩次都是心被外境所牽動），之後進入自受用三昧（自己體驗禪定的喜悅），所以才看不見。』
溈山（溈山禪師）問師（被提問的禪師）: 『百丈（百丈懷海禪師）再次參拜馬祖（馬祖道一禪師）的因緣，這兩位尊宿（德高望重的禪師）的意旨是什麼？』 師云: 『這是顯現大機大用（偉大的機鋒和作用）。』 溈山云: 『馬祖門下出了八十四位善知識（精通佛法，可以引導他人的人），其中有幾人得到了大機？幾人得到了大用？』 師云: 『百丈得到了大機，黃檗（黃檗希運禪師）得到了大用，其餘的都是唱導之師（只是講解佛法的老師）。』 溈山云: 『如是，如是（是這樣，是這樣）。』
溈山舉百丈野狐話問師。師云: 『黃檗常用此機（黃檗禪師經常使用這種機鋒）。』 溈山云: 『你說，是天生就有的？還是從別人那裡學來的？』 師云: 『既是稟受師承（接受老師的傳授），也是自性宗通（通過自性領悟）。』 溈山云: 『如是，如是。』
溈山舉百丈問黃檗甚處去來，黃檗云: 『大雄山下采菌子來（從大雄山下采蘑菇回來）。』 百丈云: 『還見大蟲么（有沒有看見老虎）？』 黃檗便作虎聲，百丈拈斧作斫勢（拿起斧頭做砍的姿勢），黃檗遂與百丈一摑（就打了百丈一巴掌），百丈吟吟而笑便歸。升堂謂眾云: 『大雄山下有一大蟲，汝等諸人也須好看（你們這些人也要小心），百丈老漢今日親遭一口（今天我親身被咬了一口）。』 問師: 『作么生（怎麼樣）？』 師云: 『和尚怎生（和尚您覺得怎麼樣）？』 溈山云: 『百丈當時便合一斧斫殺（百丈當時就應該一斧頭砍死他），因甚麼到如此（為什麼會這樣）？』 師云: 『不然（不是這樣的）。』 溈山云: 『子又作么生（你又覺得怎麼樣）？』 師云: 『百丈只解騎虎頭，不解把虎尾（百丈只會騎在老虎頭上，不會抓住老虎尾巴）。』 溈山云: 『子有險崖之句（你這句話很精闢）。』
溈山舉南泉（南泉普愿禪師）問黃檗: 『定、慧等學明見佛性（通過禪定和智慧等學習來明見佛性），此理如何？』 黃檗云: 『十二時中不依倚一物（一天十二個時辰都不依賴任何事物）。』 南泉云: 『莫便是長老見處么（莫非這就是長老您的見解嗎）？』 黃檗云: 『不敢（不敢當）。』 南泉云: 『漿水錢且置，草鞋錢教誰（買漿水的錢先放一邊，買草鞋的錢讓誰出）？』
【English Translation】 English version: 'Twice it was the mind being involved with external realms, then entering the Samadhi of self-enjoyment, therefore he didn't see it.'
Weishan (Zen Master Weishan) asked the Master (the Zen Master being questioned): 'The cause and condition of Baizhang (Zen Master Baizhang Huaihai) visiting Mazu (Zen Master Mazu Daoyi) again, what is the intention of these two venerable masters?' The Master said: 'This is to reveal great potential and great function.' Weishan said: 'Mazu produced eighty-four good advisors (those who are proficient in Buddhism and can guide others), how many of them attained great potential? How many attained great function?' The Master said: 'Baizhang attained great potential, Huangbo (Zen Master Huangbo Xiyun) attained great function, the rest are all teachers who chant and guide (teachers who only explain the Dharma).' Weishan said: 'So it is, so it is.'
Weishan cited Baizhang's wild fox story to ask the Master. The Master said: 'Huangbo often uses this device (Zen Master Huangbo often uses this kind of sharp wit).' Weishan said: 'You say, is it innate? Or learned from others?' The Master said: 'It is both receiving the teacher's transmission and understanding the principle through one's own nature.' Weishan said: 'So it is, so it is.'
Weishan cited Baizhang asking Huangbo where he had been, Huangbo said: 'Coming from picking mushrooms at the foot of Mount Daxiong (coming back from picking mushrooms at the foot of Mount Daxiong).' Baizhang said: 'Did you see a tiger (Did you see a tiger)?' Huangbo then made a tiger's roar, Baizhang picked up an axe and made a chopping gesture, Huangbo then gave Baizhang a slap, Baizhang smiled and returned. He ascended the hall and said to the assembly: 'There is a tiger at the foot of Mount Daxiong, all of you must be careful (all of you must be careful), this old man Baizhang was bitten by it today (today I was bitten by it).' He asked the Master: 'What do you make of it?' The Master said: 'What do you think, Venerable?' Weishan said: 'Baizhang should have chopped him to death with an axe at that time, why did it come to this?' The Master said: 'Not so (it's not like that).' Weishan said: 'What do you make of it?' The Master said: 'Baizhang only knows how to ride the tiger's head, but doesn't know how to grab the tiger's tail (Baizhang only knows how to ride the tiger's head, but doesn't know how to grab the tiger's tail).' Weishan said: 'You have a phrase of dangerous cliffs (your phrase is very insightful).'
Weishan cited Nanquan (Zen Master Nanquan Puyuan) asking Huangbo: 'Through the study of Dhyana, wisdom, etc., one clearly sees the Buddha-nature, what is the principle of this?' Huangbo said: 'Throughout the twelve periods of the day, I do not rely on a single thing (throughout the twelve periods of the day, I do not rely on a single thing).' Nanquan said: 'Could that be the Elder's view?' Huangbo said: 'I dare not (I dare not).' Nanquan said: 'The money for the thin soup can be put aside for now, who will pay for the straw sandals?'
還？」黃檗休去。問師云：「莫是黃檗構他南泉不得么？」師云：「不然，須知黃檗有陷虎之機。」溈山云：「子見處得與么長？」
黃檗在南泉為首座，一日捧缽向南泉位中坐。南泉入堂見乃問：「長老！甚年中行道？」黃檗云：「威音王已前。」南泉云：「猶是王老師兒孫下去。」黃檗便過第二位坐，南泉便休。溈山云：「欺敵者亡。」師云：「不然，須知黃檗有陷虎之機。」溈山云：「子見處得與么長？」
溈山舉黃檗示眾云：「汝等諸人儘是噇酒糟漢，與么行腳何處有今日？還知大唐國里無禪師么？」時有僧云：「只如諸方匡徒領眾，又作么生？」黃檗云：「不道無禪，只是無師。」問師：「作么生？」師云：「鵝王擇乳，素非鴨類。」溈山云：「此實難辯(溈仰師資鼓唱拈評，機語盡多，如具《臨濟錄》中者，茲不過載)。」
奯上座因到百丈。百丈云：「阇黎有事相借問，得么？」奯云：「幸自非言，何須譗𧫡？」百丈云：「收得安南，又憂塞北。」奯擘開胸云：「與么？不與么？」百丈云：「要且難構，要且難構。」奯云：「知即得，知即得。」師云：「若有人知此二人落處，不妨奇特。若辯不得，大似日中迷露。」
舉五峰問僧：「甚麼處來？」僧云：「莊上來。」五峰云
【現代漢語翻譯】 現代漢語譯本 問：『還有（什麼可說的）嗎？』黃檗（Huangbo）[人名]便離開了。有人問（趙州）老師說：『莫非是黃檗（Huangbo）[人名]無法難倒南泉（Nanquan）[人名]嗎？』老師說：『不是這樣，要知道黃檗（Huangbo）[人名]有設陷阱捕捉老虎的本事。』溈山（Weishan）[人名]說：『你所見到的有這麼深遠嗎？』
黃檗（Huangbo）[人名]在南泉（Nanquan）[人名]那裡擔任首座，有一天拿著缽到南泉（Nanquan）[人名]的位置上坐下。南泉（Nanquan）[人名]進入禪堂看見了，就問：『長老！你修行多少年了？』黃檗（Huangbo）[人名]說：『在威音王（Weiyinwang）[佛名]之前。』南泉（Nanquan）[人名]說：『你仍然是王老師的子孫。』黃檗（Huangbo）[人名]於是到第二個位置坐下，南泉（Nanquan）[人名]便停止了追問。溈山（Weishan）[人名]說：『欺騙敵人的人會自取滅亡。』老師說：『不是這樣，要知道黃檗（Huangbo）[人名]有設陷阱捕捉老虎的本事。』溈山（Weishan）[人名]說：『你所見到的有這麼深遠嗎？』
溈山（Weishan）[人名]舉黃檗（Huangbo）[人名]的事蹟來開示大眾說：『你們這些人都是吃酒糟的傢伙，這樣到處參學，哪裡會有今天？難道知道大唐國里沒有禪師嗎？』當時有個僧人說：『像各處開堂收徒，帶領大眾的，又是怎麼回事呢？』黃檗（Huangbo）[人名]說：『不是說沒有禪，只是沒有老師。』（僧人）問（趙州）老師：『怎麼說？』老師說：『鵝王選擇乳，本來就不是鴨子的種類。』溈山（Weishan）[人名]說：『這實在難以分辨（溈山（Weishan）[地名]和仰山（Yangshan）[地名]師徒互相唱和，評論，機鋒語很多，如果具備《臨濟錄（Linjilu）》[書名]中的內容，這裡就不重複記載了）。』
奯（Huo）[人名]上座有一次來到百丈（Baizhang）[人名]那裡。百丈（Baizhang）[人名]說：『阇黎（Sheli）[佛教用語，意為尊者]有些事情想請教，可以嗎？』奯（Huo）[人名]說：『幸好本來就不是言語所能表達的，何必用言語來試探呢？』百丈（Baizhang）[人名]說：『收復了安南（Annan）[地名]，又擔心塞北（Saibei）[地名]。』奯（Huo）[人名]敞開胸懷說：『這樣？不這樣？』百丈（Baizhang）[人名]說：『終究難以難倒，終究難以難倒。』奯（Huo）[人名]說：『知道就知道了，知道就知道了。』老師說：『如果有人知道這兩個人落腳之處，那就不妨奇特。如果分辨不出來，就像在太陽底下迷失了露水一樣。』
舉五峰（Wufeng）[地名]問僧人：『從哪裡來？』僧人說：『從莊上來。』五峰（Wufeng）[地名]說
【English Translation】 English version 『What else?』 Huangbo [person's name] left. Someone asked the teacher, 『Could it be that Huangbo [person's name] couldn't challenge Nanquan [person's name]?』 The teacher said, 『It's not like that. You should know that Huangbo [person's name] has the skill to set traps for tigers.』 Weishan [person's name] said, 『Is your understanding that far-reaching?』
Huangbo [person's name] was the head monk at Nanquan's [person's name] place. One day, he took his bowl and sat in Nanquan's [person's name] seat. Nanquan [person's name] entered the hall and saw him, and asked, 『Elder! How many years have you been practicing the Way?』 Huangbo [person's name] said, 『Before Weiyinwang [Buddha's name].』 Nanquan [person's name] said, 『You are still the descendants of Teacher Wang.』 Huangbo [person's name] then went to sit in the second seat, and Nanquan [person's name] stopped questioning him. Weishan [person's name] said, 『He who deceives the enemy will perish.』 The teacher said, 『It's not like that. You should know that Huangbo [person's name] has the skill to set traps for tigers.』 Weishan [person's name] said, 『Is your understanding that far-reaching?』
Weishan [person's name] cited Huangbo's [person's name] actions to instruct the assembly, saying, 『All of you are wine-soaked fellows. Wandering around like this, how can you have today? Do you know that there are no Zen masters in the Great Tang Dynasty?』 At that time, a monk said, 『What about those who open halls, gather disciples, and lead the assembly in various places?』 Huangbo [person's name] said, 『It's not that there is no Zen, but there are no teachers.』 (The monk) asked the teacher, 『What do you mean?』 The teacher said, 『The swan king chooses milk; it is not of the duck kind by nature.』 Weishan [person's name] said, 『This is indeed difficult to discern (The master and disciple of Weishan [place name] and Yangshan [place name] echoed each other, commenting, and there were many sharp exchanges. If one has the content of the 'Linjilu' [book name], it will not be repeated here).』
The Venerable Huo [person's name] once came to Baizhang's [person's name] place. Baizhang [person's name] said, 『Venerable Sir, I have something to ask you, may I?』 Huo [person's name] said, 『Fortunately, it is not something that can be expressed in words, why test with words?』 Baizhang [person's name] said, 『Having recovered Annan [place name], one worries about Saibei [place name].』 Huo [person's name] opened his chest and said, 『Like this? Not like this?』 Baizhang [person's name] said, 『Ultimately difficult to challenge, ultimately difficult to challenge.』 Huo [person's name] said, 『Knowing is knowing, knowing is knowing.』 The teacher said, 『If someone knows where these two people are situated, that would be quite remarkable. If one cannot discern it, it is like being lost in the dew in the midday sun.』
Wufeng [place name] asked a monk, 『Where do you come from?』 The monk said, 『From the village.』 Wufeng [place name] said
：「汝還見牛么？」僧云：「見。」五峰云：「見左角？見右角？」僧無語。五峰代云：「見無左右。」師別云：「還辨左右么？」
有一行者隨法師入佛殿，行者向佛而唾。法師云：「行者少去就，何以唾佛？」行者云：「將無佛處來與某甲唾。」法師無對。溈山云：「仁者卻不仁者，不仁者卻仁者。」師代法師云：「但唾行者。」又云：「行者若有語，即向伊道：『還我無行者處來。』」
師接機利物為宗門標準，再遷東平，將順寂，數僧侍立，師以偈示之，云：「一二二三子，平目復仰視，兩口一無舌，即是吾宗旨。」至日午升座辭眾，復說偈云：「年滿七十七，無常在今日，日輪正當午，兩手攀屈膝。」言訖，以兩手抱膝而終。閱明年，南塔涌禪師遷靈骨歸仰山，塔于集云峰下，謚智通禪師妙光之塔。
【現代漢語翻譯】 現代漢語譯本： 『你還看見牛嗎？』僧人回答：『看見了。』五峰問道：『看見左邊的角？還是右邊的角？』僧人無言以對。五峰替他回答說：『看見了沒有左右之分。』 禪師另外問道：『還能分辨左右嗎？』
有一個修行者跟隨法師進入佛殿，修行者朝著佛像吐唾沫。法師說：『修行者太沒規矩了，怎麼能朝佛像吐唾沫呢？』 修行者說：『你找個沒有佛的地方來給我吐。』 法師無言以對。溈山（Weishan）禪師說：『仁慈的人反而不仁慈，不仁慈的人反而仁慈。』 禪師替法師回答說：『只管朝修行者吐。』 又說：『修行者如果辯解，就對他說：『還我一個沒有修行者的地方來。』』
禪師接引學人，利益眾生，以此作為宗門的標準。後來遷居東平，將要圓寂時，有幾位僧人侍立在旁，禪師用偈語開示他們，說：『一二二三子，平目復仰視，兩口一無舌，即是吾宗旨。』 到正午時升座向大眾告別，又說偈語：『年滿七十七，無常在今日，日輪正當午，兩手攀屈膝。』說完，就用兩手抱著膝蓋圓寂了。第二年，南塔涌（Nanta Yong）禪師將靈骨遷回仰山（Yangshan），建塔于集云峰下，謚號為智通禪師妙光之塔。
【English Translation】 English version: 『Do you still see the ox?』 The monk replied, 『I see it.』 Wufeng (Five Peaks) asked, 『Do you see the left horn? Or the right horn?』 The monk was speechless. Wufeng answered for him, 『Seeing without left or right.』 The Master asked separately, 『Can you still distinguish left from right?』
A practitioner followed a Dharma master into the Buddha hall. The practitioner spat towards the Buddha image. The Dharma master said, 『Practitioner, you are being disrespectful. How can you spit at the Buddha?』 The practitioner said, 『Find me a place where there is no Buddha for me to spit.』 The Dharma master had no reply. Weishan (Mount Wei) said, 『The benevolent one is actually not benevolent, and the not benevolent one is actually benevolent.』 The Master answered for the Dharma master, 『Just spit at the practitioner.』 He also said, 『If the practitioner argues, tell him: 『Return me a place where there is no practitioner.』』
The Master took guiding students and benefiting beings as the standard of the Zen school. Later, he moved to Dongping. When he was about to pass away, several monks were standing by his side. The Master instructed them with a verse, saying: 『One two two three child, level eyes looking up, two mouths one without tongue, that is my teaching.』 At noon that day, he ascended the seat to bid farewell to the assembly, and again spoke a verse: 『Seventy-seven years complete, impermanence is today, the sun is right at noon, both hands clasping bent knees.』 After saying this, he passed away with both hands embracing his knees. The following year, Zen Master Nanta Yong (Southern Pagoda Yong) moved his spiritual bones back to Yangshan (Mount Yang), and built a pagoda at the foot of Jiyun Peak, with the posthumous title of the Pagoda of Wisdom Penetrating Zen Master Wonderful Light.