Chinese
大正藏第 47 册 No. 1989 潭州沩山灵祐禅师语录 No. 1989 潭州沩山灵祐禅师语录 径山沙门语风圆信无地地主人郭凝之 编集 师讳灵祐。福州长溪赵氏子。年十五出家。依本郡建善寺法常律师剃发。于杭州龙兴寺。究大小乘教。二十三。游江西参百丈。百丈一见。许之入室。遂居参学之首。侍立次。百丈问。谁。师云。某甲。百丈云。汝拨炉中有火否。师拨之云。无火。百丈躬起。深拨得少火。举以示之云。汝道无。这个聻。师由是发悟礼谢。陈其所解。百丈云。此乃暂时岐路耳。经云。欲识佛性义。当观时节因缘。时节既至。如迷忽悟。如忘忽忆。方省已物不从他得。故祖师云。悟了同未悟。无心亦无法。祇是无虚妄。凡圣等心。本来心法元自备足。汝今既尔。善自护持。次日。同百丈入山作务。百丈云。将得火来么。师云。将得来。百丈云。在甚处。师乃拈一枝柴。吹两吹。度与百丈。百丈云。如虫御木(径山杲云。百丈若无后语。洎被典座瞒)时。师作典座。司马头陀。举野狐话问师。作么生。师以手撼门扇三下。司马云。太粗生。师云。佛法说甚么粗细。一日。司马自湖南来。谓百丈云。顷在湖南。寻得一山名大沩。是一千五百人善知识所居之 现代汉语译本： 潭州沩山灵祐禅师语录 径山沙门语风圆信无地地主人郭凝之编集 禅师名讳灵祐（Lingyou），是福州长溪赵氏之子。十五岁出家，在本郡建善寺依止法常律师剃度。在杭州龙兴寺研习大小乘佛教教义。二十三岁时，游历江西参访百丈禅师（Baizhang）。百丈禅师一见灵祐，就允许他进入内室，于是灵祐成为参学的首座弟子。一次侍立在旁，百丈禅师问：‘谁？’灵祐回答：‘是弟子。’百丈禅师说：‘你拨弄炉子，里面有火吗？’灵祐拨弄后说：‘没有火。’百丈禅师起身，深入拨弄，得到少许火星，举起来给灵祐看，说：‘你说没有，这是什么？’灵祐因此开悟，礼拜感谢，陈述自己所理解的。百丈禅师说：‘这只是暂时的歧路而已。《经》中说：想要认识佛性的意义，应当观察时节因缘。时节一到，就像迷惑突然醒悟，像遗忘突然忆起，才知道自己的东西不是从别人那里得到的。所以祖师说：悟了和未悟一样，无心也无法。只是没有虚妄，凡人和圣人平等一心。本来心法原本就具备充足。你现在既然这样，好好守护保持。’第二天，和百丈禅师一同入山劳作。百丈禅师问：‘把火拿来了吗？’灵祐回答：‘拿来了。’百丈禅师问：‘在哪里？’灵祐于是拿起一根柴，吹了两下，递给百丈禅师。百丈禅师说：‘如虫御木（径山杲云：百丈如果没有后语，就被典座瞒骗了）。’当时，灵祐担任典座。司马头陀（Simatoutuo）用野狐禅的话问灵祐，‘怎么说？’灵祐用手摇动门扇三下。司马头陀说：‘太粗糙了。’灵祐说：‘佛法说什么粗细？’一天，司马头陀从湖南来，对百丈禅师说：‘最近在湖南，找到一座山，名叫大沩（Dawei），是一千五百人善知识所居住的地方。’
English
English version: Record of Discourses of Zen Master Lingyou of Weishan Mountain in Tanzhou Compiled by Shramana Yufeng Yuanxin, Master of No-Ground, Guo Ningzhi of Jing Mountain The Master's name was Lingyou (Lingyou). He was a son of the Zhao family of Changxi, Fuzhou. He left home at the age of fifteen and was tonsured by Vinaya Master Fachang at Jianshan Temple in his prefecture. At Longxing Temple in Hangzhou, he studied the teachings of the Mahayana and Hinayana. At the age of twenty-three, he traveled to Jiangxi to visit Baizhang (Baizhang). Baizhang, upon seeing him, allowed him to enter his room, and Lingyou became the head disciple in the assembly. Once, while standing in attendance, Baizhang asked, 'Who?' Lingyou replied, 'This disciple.' Baizhang said, 'When you poke the stove, is there fire?' Lingyou poked it and said, 'No fire.' Baizhang rose, poked deeply, and obtained a little fire. He held it up to show Lingyou and said, 'You say there is none; what is this?' Lingyou was thereby enlightened, bowed in gratitude, and explained his understanding. Baizhang said, 'This is only a temporary detour. The Sutra says, 'If you wish to know the meaning of Buddha-nature, you should observe the conditions of time and circumstance. When the time comes, it is like suddenly awakening from delusion, like suddenly remembering what was forgotten. Then you realize that what is yours does not come from others.' Therefore, the Patriarch said, 'Enlightened and unenlightened are the same; no mind is also no dharma. It is simply without falsehood; ordinary and holy are of one mind. The original mind-dharma is originally complete and sufficient. Now that you are like this, take good care of it.' The next day, he and Baizhang went into the mountains to work. Baizhang asked, 'Did you bring the fire?' Lingyou replied, 'I brought it.' Baizhang asked, 'Where is it?' Lingyou then picked up a piece of firewood, blew on it twice, and handed it to Baizhang. Baizhang said, 'Like a worm eating wood (Jingshan Gao said: If Baizhang had no further words, he would have been deceived by the cook).' At that time, Lingyou was the cook. Sima Toutuo (Simatoutuo) asked Lingyou with wild fox Zen words, 'How do you say it?' Lingyou shook the door three times with his hand. Sima Toutuo said, 'Too crude.' Lingyou said, 'What does the Buddha-dharma say about crude or refined?' One day, Sima Toutuo came from Hunan and said to Baizhang, 'Recently in Hunan, I found a mountain named Dawei (Dawei), where fifteen hundred good knowing advisors reside.' --------------------------------------------------------------------------------
Chinese
处。百丈云。老僧住得否。司马云。非和尚所居。百丈云。何也。司马云。和尚是骨人。彼是肉山。设居徒不盈千。百丈云。吾众中。莫有人住得否。司马云。待历观之。时。华林觉为第一座。百丈令侍者请至。问云。此人如何。司马请謦欬一声行数步。司马云。不可。百丈又令唤师。师时为典座。司马一见。乃云。此正是沩山主人也。百丈。是夜召师入室。嘱云。吾化缘在此。沩山胜境。汝当居之。嗣续吾宗。广度后学。华林闻之云。某甲。忝居上首。典座何得住持。百丈云。若能对众下得一语出格。当与住持。即指净瓶问云。不得唤作净瓶。汝唤作甚么。华林云。不可唤作木𣔻也。百丈乃问师。师踢倒净瓶。便出去。百丈笑云。第一座。输却山子也。师遂往焉。是山峭绝。夐无人烟。猿猱为伍。橡栗充食。经于五七载。绝无来者。师自念言。我本住持。为利益于人。既绝往还。自善何济。即舍庵而欲他往。行至山口。见蛇虎狼豹。交横在路。师云。汝等诸兽。不用拦吾行路。吾若于此山有缘。汝等各自散去。吾若无缘。汝等不用动。吾从路过。一任汝吃。言讫。虫虎四散而去。师乃回庵。未及一载。安上座(即懒安也)同数僧。从百丈来。辅佐于师。安云。某甲。与和尚作典座。待僧至五百众。乃解务。自后山下 现代汉语译本： 百丈问：‘老僧能住在这里吗？’司马回答：‘不是和尚您所能居住的地方。’百丈问：‘为什么呢？’司马说：‘和尚您是骨瘦如柴的人，而那里是肉山。即使居住，徒弟也不会超过一千。’百丈问：‘我的弟子中，有没有人能住在这里呢？’司马说：‘待我一一观察。’ 当时，华林觉是第一座（寺院中的首座僧人）。百丈让侍者请他来，问道：‘这个人怎么样？’司马请华林觉清清嗓子，走了几步。司马说：‘不行。’百丈又让人叫来师（沩山灵祐）。师当时担任典座（寺院中负责管理僧众饮食的僧人）。司马一见，便说：‘这位正是沩山的主人。’ 百丈当晚召师进入房间，嘱咐说：‘我教化的缘分就在这里了。沩山是殊胜的境地，你应该在那里居住，继承我的宗风，广度后来的学人。’华林听到后说：‘我忝居上首的位置，典座怎么能住持呢？’百丈说：‘如果能当着大家的面说出一句超格的话，就让你来住持。’ 随即指着净瓶（盛水的瓶子）问道：‘不能叫它净瓶，你叫它什么？’华林说：‘不能叫它木𣔻（盛饭的器具）。’百丈于是问师。师一脚踢倒净瓶，便出去了。百丈笑着说：‘第一座，输掉了山头啊。’师于是前往沩山。那山峭拔险峻，渺无人烟，与猿猴为伴，以橡栗为食。经过五七年，没有人来。师自言自语道：‘我本来是来住持的，为了利益他人。既然没有人来往，独自修行有什么用呢？’ 于是离开茅庵想要去别处。走到山口，看见蛇、虎、狼、豹，横在路上。师说：‘你们这些野兽，不用拦我的路。我如果与这座山有缘，你们就各自散去。我如果无缘，你们不用动，我从路上经过，任凭你们吃。’说完，虫虎四散而去。师于是回到茅庵。不到一年，安上座（即懒安）带着几位僧人，从百丈那里来，辅佐师。安说：‘我与和尚您做典座，等到僧众达到五百人，我就解除职务。’自此以后，山下...
English
English version: Baizhang asked: 'Can this old monk reside here?' Sima replied: 'This is not a place where a monk like you can reside.' Baizhang asked: 'Why?' Sima said: 'You, venerable monk, are a person of bones, while that is a mountain of flesh. Even if you reside there, you won't have more than a thousand disciples.' Baizhang asked: 'Among my disciples, is there anyone who can reside here?' Sima said: 'Let me observe them one by one.' At that time, Hualin Jue was the first seat (the leading monk in the monastery). Baizhang asked the attendant to invite him and asked: 'How is this person?' Sima asked Hualin Jue to clear his throat and walk a few steps. Sima said: 'Not suitable.' Baizhang then asked them to call Master (Weishan Lingyou). Master was serving as the director of provisions (the monk in charge of managing the monastery's food). As soon as Sima saw him, he said: 'This is precisely the master of Weishan.' That night, Baizhang summoned Master into his room and instructed: 'My karmic affinity for teaching ends here. Weishan is a supreme and beautiful place; you should reside there, inherit my lineage, and widely liberate future learners.' Hualin, upon hearing this, said: 'I hold the position of the first seat, how can the director of provisions be the abbot?' Baizhang said: 'If you can say something extraordinary in front of everyone, I will let you be the abbot.' Immediately, he pointed to a clean bottle (a bottle for holding water) and asked: 'You cannot call it a clean bottle, what do you call it?' Hualin said: 'You cannot call it a wooden 𣔻 (a container for holding rice).' Baizhang then asked Master. Master kicked over the clean bottle and left. Baizhang laughed and said: 'The first seat has lost the mountain.' Master then went to Weishan. That mountain was steep and precipitous, with no inhabitants, accompanied by monkeys, and nourished by acorns. After five or seven years, no one came. Master said to himself: 'I originally came to be the abbot, to benefit others. Since there is no coming and going, what is the use of cultivating alone?' So he left the hermitage and wanted to go elsewhere. Arriving at the mountain pass, he saw snakes, tigers, wolves, and leopards blocking the road. Master said: 'You beasts, do not block my path. If I have an affinity with this mountain, you should each disperse. If I have no affinity, you do not need to move; I will pass through the road, and you can eat me.' After speaking, the insects and tigers scattered. Master then returned to the hermitage. In less than a year, Abbot An (i.e., Lan'an) came from Baizhang with several monks to assist Master. An said: 'I will serve as the director of provisions with you, venerable monk, and when the monastic community reaches five hundred, I will relinquish my duties.' From then on, at the foot of the mountain... --------------------------------------------------------------------------------
Chinese
居民。稍稍知之。率众共营梵宇。连帅李景让。奏号同庆寺。相国裴公休。尝咨玄奥。繇是。天下禅学辐辏焉。有得法上首仰山寂禅师。故世称沩仰宗。 上堂。夫道人之心。质直无伪。无背无面。无诈妄心。一切时中。视听寻常。更无委曲。亦不闭眼塞耳。但情不附物。即得。从上诸圣。祇说浊边过患。若无如许多恶觉情见想习之事。譬如秋水澄渟。清净无为。澹泞无碍。唤他作道人。亦名无事人。时有僧问。顿悟之人。更有修否。师云。若真悟得本。他自知时。修与不修。是两头语。如今初心。虽从缘得。一念顿悟。自理犹有。无始旷劫习气。未能顿净。须教渠净除现业流识。即是修也。不可别有法教渠修行趣向。从闻入理。闻理深妙。心自圆明。不居惑地。纵有百千妙义。抑扬当时。此乃得坐披衣。自解作活计始得。以要言之。则实际理地。不受一尘。万行门中。不舍一法。若也单刀直入。则凡圣情尽。体露真常。理事不二。即如如佛。 邓隐峰。到沩山。便入堂。于上板头。解放衣钵。师闻师叔到。先具威仪。下堂内相看。隐峰见来。便作卧势。师便归方丈。隐峰乃去。少间。师问侍者。师叔在否。云已去。师云。去时有甚么语。云无语。师云。莫道无语。其声如雷。 云岩到沩山。师问 现代汉语译本 当地居民略有耳闻仰山寂禅师（Yangshan Ji Chan Master）的事迹，于是共同建造寺庙，当时的连帅李景让上奏朝廷，赐名为同庆寺。宰相裴休曾向仰山寂禅师请教玄奥的佛法，因此，天下的禅学人士都聚集到这里。仰山寂禅师是沩山灵佑禅师（Weishan Lingyou Chan Master）门下得法的弟子中的佼佼者，所以后世称其为沩仰宗。 仰山寂禅师上堂说法：‘道人的心，要质朴正直，没有虚伪，没有阳奉阴违，没有欺诈之心。在任何时候，所见所闻都应平常自然，不要刻意扭曲。也不要闭眼塞耳，只要情不执着于外物，就可以了。历代圣贤，只是说清了执着于世俗的过患。如果没有那么多的恶念、情见、妄想和习气，就像秋天的水一样清澈平静，清净无为，淡泊宁静，没有阻碍。这样的人才能被称为道人，也可以称为无事人。’当时有僧人问：‘顿悟的人，还需要修行吗？’仰山寂禅师说：‘如果真的领悟了根本，他自然知道时机。修与不修，是两种不同的说法。现在初学的人，虽然从因缘而得到顿悟，但从理上来说，还有无始以来的习气，不能立刻清除干净。必须教他清除现在的业力和流动的意识，这就是修行。’ 不能另外有方法教他修行和趋向。从听闻佛法而进入真理，听闻真理越深奥，心自然就圆满光明，不滞留在迷惑的境地。即使有百千种精妙的义理，也要根据当时的情况来发挥。这样才能真正地坐下来披上袈裟，自己懂得如何生活。总而言之，从实际的理地上来说，不受任何尘埃的污染；从万行门中来说，不舍弃任何一种修行方法。如果能够单刀直入，那么凡夫和圣人的情执都会消失，显露出真如常在的本性，事和理没有分别，这就是如如佛。’ 邓隐峰禅师（Deng Yin Feng Chan Master）来到沩山，直接进入佛堂，在上板头放下衣钵。沩山灵佑禅师听说师叔来了，先整理好仪容，下堂内去拜见。邓隐峰禅师见到沩山灵佑禅师来，就躺下了。沩山灵佑禅师于是回到方丈。邓隐峰禅师就离开了。过了一会儿，沩山灵佑禅师问侍者：‘师叔还在吗？’侍者说：‘已经走了。’沩山灵佑禅师说：‘不要说没有说话，他的声音如雷贯耳。’ 云岩禅师（Yunyan Chan Master）来到沩山，沩山灵佑禅师问：