Chinese
如何是主中主。师云。恁么道即易。相续也大难。遂示颂云。嗟见今时学道流。千千万万。认门头。恰似入京朝圣主。祇到潼关即便休。 师上堂云。道无心合人。人无心合道。欲识个中意。一老一不老(后僧问曹山。如何是一老。曹山云。不扶持。僧云。如何是一不老。曹山云。枯木。僧又举似逍遥忠。忠云。三从六义)。 举五泄到石头处云。一言相契即住。不契即去。石头据坐。五泄便去。石头随后召云。阇黎。阇黎五泄回首。石头云。从生至死。祇是这个。回头转恼作么。五泄忽。然契悟。乃拗折拄杖。师云。当时不是五泄先师。也大难承当。然虽如是。犹涉途在。 僧辞大慈。大慈问。甚么处去。僧云。江西去。大慈云。我劳汝一段事。得否。僧云。和尚有甚么事。大慈云。将取老僧去得么。僧云。更有过于和尚者。亦不能将去。大慈便休。后僧举似师。师云。阇黎争合恁么道。僧云。和尚作么生。师云。得(法眼别云。和尚若去。某甲提笠子)师又问其僧。大慈别有甚么言句。僧云。有时示众云。说得一丈。不如行取一尺。说得一尺。不如行取一寸。师云。我恁。么道。僧云。和尚作么生。师云。说取行不得底。行取说不得底。 药山与云岩游山。腰间刀响。云岩问。甚么物作 现代汉语译本： ‘如何是主中主？’（如何是诸法中最根本的主宰？） 师父说：‘这么说就容易，相续不断就太难了。’于是作偈颂开示：‘可叹如今学道的人，成千上万，只认识门头（只停留在表面）。恰似入京朝拜圣主，只到了潼关便停止不前。’ 师父上堂说法：‘道无心而能与人相合，人无心也能与道相合。想要认识其中的真意，就是一老一不老。’（后来有僧人问曹山：‘如何是一老？’曹山说：‘不扶持。’僧人问：‘如何是一不老？’曹山说：‘枯木。’僧人又将此事告诉逍遥忠，逍遥忠说：‘三从六义。’） 举五泄禅师到石头希迁禅师处的故事：‘一句话相合就留下，不相合就离开。’石头禅师安然端坐。五泄禅师便要离开。石头禅师随后叫道：‘阇黎（对出家人的尊称）！阇黎！’五泄禅师回头。石头禅师说：‘从生到死，只是这个。回头转身做什么呢？’五泄禅师忽然契悟。于是拗断拄杖。师父说：‘当时如果不是五泄先师，也难以承担。’虽然如此，仍然还在路上。 有僧人向大慈禅师辞行，大慈禅师问：‘去哪里？’僧人说：‘去江西。’大慈禅师说：‘我劳烦你一件事，可以吗？’僧人说：‘和尚有什么事？’大慈禅师说：‘带老僧去可以吗？’僧人说：‘更有胜过和尚的人，也不能带走。’大慈禅师便不再说话。后来僧人将此事告诉师父。师父说：‘阇黎怎么能这么说？’僧人问：‘和尚怎么说？’师父说：‘得。（法眼禅师另有说法：和尚如果去，我来提笠子。）’师父又问那僧人，大慈禅师还有什么话？僧人说：‘有时向大众开示说：说得一丈，不如行取一尺；说得一尺，不如行取一寸。’师父说：‘我这么说。’僧人问：‘和尚怎么说？’师父说：‘说取行不得的，行取说不得的。’ 药山禅师与云岩禅师一同游山，腰间的刀发出声响。云岩禅师问：‘什么东西作响？’
English
English version: ‘What is the Lord among Lords?’ (What is the most fundamental master among all dharmas?) The master said, ‘To say it like that is easy, but to continue it is very difficult.’ Then he presented a verse to instruct: ‘Alas, seeing the seekers of the Way nowadays, thousands upon thousands, only recognize the entrance. It's just like entering the capital to pay homage to the holy lord, only reaching Tongguan Pass and then stopping.’ The master ascended the hall and said, ‘The Dao is without mind, yet it unites with people. People are without mind, yet they unite with the Dao. If you want to know the meaning within, it is one old and one not old.’ (Later, a monk asked Caoshan, ‘What is one old?’ Caoshan said, ‘Not supporting.’ The monk asked, ‘What is one not old?’ Caoshan said, ‘A withered tree.’ The monk then told this to Xiaoyao Zhong, who said, ‘Three obediences and six virtues.’) He cited the story of Zen Master Wuxie arriving at Zen Master Shitou's place: ‘If one word agrees, then stay; if it doesn't agree, then leave.’ Shitou Zen Master sat calmly. Wuxie Zen Master was about to leave. Shitou Zen Master then called out, ‘Ajari (a respectful term for a monk)! Ajari!’ Wuxie Zen Master turned his head. Shitou Zen Master said, ‘From birth to death, it is just this. Why turn your head and create trouble?’ Wuxie Zen Master suddenly had an awakening. Then he broke his staff. The master said, ‘If it weren't for the former master Wuxie at that time, it would have been difficult to bear.’ Even so, he is still on the road. A monk was taking his leave of Zen Master Daci. Zen Master Daci asked, ‘Where are you going?’ The monk said, ‘Going to Jiangxi.’ Zen Master Daci said, ‘May I trouble you with something?’ The monk said, ‘What is the master's matter?’ Zen Master Daci said, ‘Can you take the old monk with you?’ The monk said, ‘Even someone greater than the master cannot take you.’ Zen Master Daci then stopped speaking. Later, the monk told this to the master. The master said, ‘How could Ajari say it like that?’ The monk asked, ‘How would the master say it?’ The master said, ‘Got it. (Zen Master Fayan had a different saying: If the master goes, I will carry the bamboo hat.)’ The master then asked the monk, ‘Did Zen Master Daci have any other words?’ The monk said, ‘Sometimes he would instruct the assembly, saying: Speaking of one zhang (a unit of length), it is better to practice one chi (a unit of length); speaking of one chi, it is better to practice one cun (a unit of length).’ The master said, ‘I say it like this.’ The monk asked, ‘How does the master say it?’ The master said, ‘Speak of what cannot be practiced, practice what cannot be spoken.’ Zen Master Yaoshan and Zen Master Yunyan were traveling in the mountains, and the knife at his waist made a sound. Zen Master Yunyan asked, ‘What is making the sound?’ --------------------------------------------------------------------------------
Chinese
声。药山抽刀蓦口作斫势。师举示众云。看他药山。横身为这个事。今时人。欲明向上事。须体此意始得。 药山夜参不点灯。药山垂语云。我有一句子。待特牛生儿。即向尔道。有僧云。特牛生儿也。祇是和尚不道。药山云。侍者把灯来。其僧抽身入众。云岩举问师。作么生。师云。这僧却会。祇是不肯礼拜。 举药山问僧。甚处来。云湖南来。药山云。洞庭湖水满也未。云未。药山云。许多时雨水。为甚么未满。僧无语。道吾云。满也。云岩云。湛湛地。师云。甚么劫中。曾增减来。 药山问僧。见说汝解算。是否。僧云不敢。药山云。汝试算老僧看。僧无对。云岩举问师。汝作么生。师云。请和尚生月。 师。作五位君臣颂云。正中偏。三更初夜月明前。莫怪相逢不相识。隐隐犹怀旧日嫌。偏中正。失晓老婆逢古镜。分明觌面别无真。休更迷头犹认影。正中来。无中有路隔尘埃。但能不触当今讳。也胜前朝断舌才。兼中至。两刃交锋不须避。好手犹如火里莲。宛然自有冲天志。兼中到。不落有无谁敢和。人人尽欲出常流。折合还归炭里坐。 师上堂云。向时作么生。奉时作么生。功时作么生。共功时作么生。功功时作么生。僧问。如何是向。师云。吃饭时作么生。云如何是奉。 现代汉语译本： 药山禅师抽刀，模仿砍的姿势。沩山禅师举起刀，向大众开示说：‘看看药山，横下身子为了这件事。现在的人，想要明白向上之事，必须体会这个意思才行。’ 药山禅师夜晚参禅不点灯。药山禅师开示说：‘我有一句话，等待母牛生小牛，就告诉你们。’有僧人说：‘母牛已经生小牛了。只是和尚您不说。’药山禅师说：‘侍者，把灯拿来。’那僧人抽身退入人群。云岩禅师举起此事问沩山禅师：‘这是怎么回事？’沩山禅师说：‘这僧人却会，只是不肯礼拜。’ 举例：药山禅师问僧人：‘从哪里来？’回答说：‘从湖南来。’药山禅师问：‘洞庭湖的水满了吗？’回答说：‘未满。’药山禅师说：‘下了这么久的雨，为什么还没满？’僧人无语。道吾禅师说：‘满了。’云岩禅师说：‘水面平静得很。’沩山禅师说：‘从什么时候开始，有过增减？’ 药山禅师问僧人：‘听说你擅长算术，是吗？’僧人说：‘不敢当。’药山禅师说：‘你试着算算老僧。’僧人无言以对。云岩禅师举起此事问沩山禅师：‘你怎么样？’沩山禅师说：‘请和尚说出您的生辰年月。’ 沩山禅师作《五位君臣颂》说：‘正中偏，三更初夜月明前。莫怪相逢不相识，隐隐犹怀旧日嫌。偏中正，失晓老婆逢古镜。分明觌面别无真，休更迷头犹认影。正中来，无中有路隔尘埃。但能不触当今讳，也胜前朝断舌才。兼中至，两刃交锋不须避。好手犹如火里莲，宛然自有冲天志。兼中到，不落有无谁敢和。人人尽欲出常流，折合还归炭里坐。’ 沩山禅师上堂说法说：‘向时怎么样？奉时怎么样？功时怎么样？共功时怎么样？功功时怎么样？’僧人问：‘如何是向？’沩山禅师说：‘吃饭时怎么样？’问：‘如何是奉？’
English
English version: Yao Shan (a Zen master) drew his knife and made a chopping gesture. Wei Shan (a Zen master) held up the knife and addressed the assembly, saying, 'Look at Yao Shan, throwing himself into this matter. People today, if they want to understand the matter of upward striving, must grasp this meaning.' Yao Shan did not light a lamp during the evening meditation. Yao Shan gave a teaching, saying, 'I have a saying, I will wait until a buffalo gives birth to a calf, then I will tell you.' A monk said, 'The buffalo has already given birth to a calf. It's just that you, the Abbot, are not saying it.' Yao Shan said, 'Attendant, bring the lamp.' The monk withdrew into the crowd. Yun Yan (a Zen master) raised this matter and asked Wei Shan, 'What is this?' Wei Shan said, 'This monk understands, but he is unwilling to bow.' Example: Yao Shan asked a monk, 'Where do you come from?' He replied, 'From Hunan.' Yao Shan asked, 'Is Dongting Lake full of water?' He replied, 'Not yet.' Yao Shan said, 'It has rained for so long, why is it not yet full?' The monk was speechless. Dao Wu (a Zen master) said, 'It is full.' Yun Yan said, 'The surface is very calm.' Wei Shan said, 'Since what kalpa (an aeon in Hindu and Buddhist cosmology) has there been increase or decrease?' Yao Shan asked a monk, 'I hear you are good at arithmetic, is that so?' The monk said, 'I dare not claim that.' Yao Shan said, 'Try to calculate the old monk.' The monk had no reply. Yun Yan raised this matter and asked Wei Shan, 'What about you?' Wei Shan said, 'Please tell me the Abbot's birth date.' Wei Shan composed the 'Song of the Five Ranks of Lord and Vassal', saying: 'The Correct within the Oblique, before the bright moon of the third watch of the night. Don't be surprised if we meet and don't recognize each other, faintly harboring old resentments. The Oblique within the Correct, an old woman encounters an ancient mirror at dawn. Clearly face to face, there is no other truth, stop being deluded and still recognizing the shadow. The Correct comes from within, in the midst of the absence of a road, separated by dust. If one can avoid touching the current taboo, it is better than the tongue-cut talent of the previous dynasty. The Combined arrives within, there is no need to avoid the clash of two blades. A good hand is like a lotus in the fire, naturally possessing an aspiration that soars to the sky. The Combined reaches within, not falling into existence or non-existence, who dares to harmonize? Everyone wants to escape the ordinary flow, folding back and returning to sit in the charcoal.' Wei Shan ascended the Dharma hall and said, 'What about the 'Toward' time? What about the 'Serving' time? What about the 'Merit' time? What about the 'Shared Merit' time? What about the 'Merit of Merit' time?' A monk asked, 'What is 'Toward'?' Wei Shan said, 'What about when eating?' Asked, 'What is 'Serving'?' --------------------------------------------------------------------------------
Chinese
师云。背时作么生。云如何是功。师云。放下钁头时作么生。云如何是共功。师云。不得色。云如何是功功。师云。不共。乃示颂云。圣主由来法帝尧。御人以礼曲龙腰。有时闹市头边过。到处文明贺圣朝。净洗浓妆为阿谁。子规声里劝人归。百花落尽啼无尽。更向乱峰深处啼。枯木花开劫外春。倒骑玉象趁麒麟。而今高隐千峰外。月皎风清好日辰。众生诸佛不相侵。山自高兮水自深。万别千差明底事。鹧鸪啼处百花新。头角才生已不堪。拟心求佛好羞惭。迢迢空劫无人识。肯向南询五十三。 师因曹山辞。遂嘱云。吾在云岩先师处。亲印宝镜三昧。事穷的要。今付于汝。词云。如是之法。佛祖密付。汝今得之。宜善保护。银怨盛雪。明月藏鹭。类之弗齐。混则知处。意不在言。来机亦赴。动成窠臼。差落顾伫。背触俱非。如大火聚。但形文彩。即属染污。夜半正明。天晓不露。为物作则。用拔诸苦。虽非有为。不是无语。如临宝镜。形影相睹。汝不是渠。渠正是汝。如世婴儿。五相完具。不去不来。不起不住。婆婆和和。有句无句。终不得物。语未正故。重离六爻。偏正回互。叠而为三。变尽成五。如荎草味。如金刚杵。正中妙挟。敲唱双举。通宗通涂。挟带挟路。错然则吉。不可犯忤。天真而妙。不属迷悟 现代汉语译本： 师父说：‘背离时机该怎么办？’ 学僧问：‘什么是功？’ 师父说：‘放下锄头时又该怎么办？’ 学僧问：‘什么是共同的功？’ 师父说：‘不得执着于表象。’ 学僧问：‘什么是功上的功？’ 师父说：‘不共同。’ 于是作偈语开示：‘圣明的君主自古以来都效法帝尧，以礼仪来治理人民，谦卑地弯下腰。有时从热闹的街市边经过，到处都呈现文明景象，祝贺这太平盛世。精心梳洗打扮是为了谁呢？杜鹃鸟的叫声中劝人归去。百花凋零殆尽，啼叫也无止境，更向那重峦叠嶂的深处啼鸣。枯木开花，呈现劫外的春天景象，倒骑着玉象追赶麒麟（qílín，古代传说中的一种神兽）。如今高隐于千峰之外，月光明亮，清风徐来，真是美好的日子。众生与诸佛互不侵扰，山自高耸，水自深流。明白这万别千差的道理，鹧鸪鸟啼叫的地方，百花又重新开放。稍微显露出一点头角就已经不堪忍受，想要用心去求佛，真是令人羞愧。漫长的空劫之中无人认识，肯向南方去参访五十三位善知识。’ 师父因为曹山（Cáoshān，人名，禅宗大师）要离开，于是嘱咐他说：‘我在云岩（Yúnyán，地名）先师那里，亲自印证了宝镜三昧（Bǎojìng sānmèi，禅宗的一种修行方法），穷尽了它的精要。现在交付给你。’ 词句是：‘如是之法，佛祖秘密传付。你如今得到它，应该好好保护。银碗里盛着雪，明月里藏着鹭。类似却不相同，混合则能知晓处所。意不在言语，来机也能应付。一动就成了窠臼，稍微差错就会顾此失彼。背离和触犯都是不对的，如同巨大的火聚。只要有形迹文采，就属于染污。夜半正是光明，天亮却不显露。为万物作法则，用来拔除各种痛苦。虽然不是有为法，也不是无语。如同面对宝镜，形和影互相照见。你不是它，它正是你。如同世间的婴儿，五种相貌都完备。不去不来，不生不住。婆婆和和，有句无句。始终得不到事物，因为言语还不正。重离六爻，偏正互相回互。重叠而成为三，变化穷尽成为五。如同荎草的味道，如同金刚杵（jīngāng chǔ，佛教法器）。正中巧妙地配合，敲和唱一起举起。通达宗门，通达途径，配合着，带着路。错杂反而吉祥，不可冒犯违逆。天真而玄妙，不属于迷惑和觉悟。’