English
English version The local residents had heard a little about Yangshan Ji Chan Master (Yangshan Ji Chan Master), so they jointly built a temple. Li Jingrang, the military governor at the time,奏 (zòu, submitted a memorial to the emperor) and named it Tongqing Temple. The Prime Minister Pei Xiu once consulted Yangshan Ji Chan Master about the profound Buddhist teachings. Therefore, Chan scholars from all over the world gathered here. Yangshan Ji Chan Master was the most outstanding of the disciples who attained the Dharma under Weishan Lingyou Chan Master (Weishan Lingyou Chan Master), so later generations called it the Weiyang School. Yangshan Ji Chan Master ascended the hall and said: 'The mind of a Daoist should be simple and honest, without hypocrisy, without duplicity, without deceitful thoughts. At all times, what you see and hear should be ordinary and natural, without deliberate distortion. Do not close your eyes or block your ears, just do not let your emotions cling to external objects, and that's all. All the sages of the past only spoke of the faults of clinging to the mundane. If there were not so many evil thoughts, emotional views, delusions, and habits, it would be like autumn water, clear and still, pure and inactive, serene and unobstructed. Such a person can be called a Daoist, or a person of no affairs.' At that time, a monk asked: 'Does a person who has sudden enlightenment still need to cultivate?' Yangshan Ji Chan Master said: 'If one truly understands the root, he will naturally know the time. Cultivation or non-cultivation are two different things. Now, the beginner, although he attains sudden enlightenment from conditions, in terms of principle, there are still beginningless habits that cannot be completely eliminated immediately. It is necessary to teach him to purify the present karma and flowing consciousness, and that is cultivation.' There cannot be other methods to teach him to cultivate and move towards. From hearing the Dharma and entering the truth, the deeper the hearing of the truth, the more complete and bright the mind will naturally become, and it will not remain in the realm of delusion. Even if there are hundreds of thousands of wonderful meanings, they must be expressed according to the situation at the time. Only in this way can one truly sit down and put on the袈裟 (jiāshā, kasaya), and understand how to live. In short, from the actual ground of principle, it is not affected by any dust; from the gate of myriad practices, no method of cultivation is abandoned. If one can directly enter with a single knife, then the emotional attachments of ordinary people and saints will disappear, revealing the true and constant nature, and there is no distinction between事 (shì, phenomena) and 理 (lǐ, principle), and this is the Tathagata Buddha.' Deng Yin Feng Chan Master (Deng Yin Feng Chan Master) came to Weishan, entered the hall directly, and put down his robes and bowl on the upper board. Weishan Lingyou Chan Master heard that his uncle had arrived, first tidied up his appearance, and went down to the hall to pay his respects. When Deng Yin Feng Chan Master saw Weishan Lingyou Chan Master coming, he lay down. Weishan Lingyou Chan Master then returned to his abbot's room. Deng Yin Feng Chan Master then left. After a while, Weishan Lingyou Chan Master asked the attendant: 'Is my uncle still here?' The attendant said: 'He has already left.' Weishan Lingyou Chan Master said: 'Don't say he didn't say anything, his voice was like thunder.' Yunyan Chan Master (Yunyan Chan Master) came to Weishan, Weishan Lingyou Chan Master asked: --------------------------------------------------------------------------------
Chinese
。承闻长老在药山弄师子。是否。云岩云。是。师云。长弄有置时。云岩云。要弄即弄。要置即置。师云。置时。师子在甚么处。云岩云。置也。置也(法昌遇云。好一场师子。只是有头无尾。我当时若见沩山道置时师子在甚么处。便与放出踞地金毛。直教沩山藏身无路)。 师问云岩。菩提以何为座。云岩云。以无为为座。云岩却问师。师云。以诸法空为座。又问道吾。作么生。道吾云。坐也听伊坐。卧也听伊卧。有一人不坐不卧。速道速道。师休去。 师问云岩。闻汝久在药山。是否。云岩云。是。师云。如何是药山大人相。云岩云。涅槃后有。师云。如何是涅槃后有。云岩云。水洒不着。云岩却问师。百丈大人相。如何。师云。巍巍堂堂。炜炜煌煌。声前非声。色后非色。蚊子上铁牛。无汝下嘴处。 师问道吾。甚么处去来。道吾云。看病来。师云。有几人病。道吾云。有病底。有不病底。师云。不病底。莫是智头陀么。道吾云。病与不病。总不干他事。速道速道。师云。道得也与他没交涉。 德山来参。挟复子上法堂。从西过东。从东过西。顾视方丈云。有么有么。师坐次。殊不顾眄。德山云。无无。便出(云窦着语勘破了也)至门首乃云。虽然如此。也不得草草。遂具威仪。再入 现代汉语译本： 听说长老您在药山玩弄狮子，是这样吗？云岩（Yunyan，人名）回答：‘是。’ 沩山（Weishan，人名）问：‘玩弄有停止的时候吗？’ 云岩回答：‘要玩弄就玩弄，要停止就停止。’ 沩山问：‘停止的时候，狮子在哪里？’ 云岩回答：‘停止了，停止了。’（法昌遇（Fachangyu，人名）评论说：‘好一场狮子戏，只是有头无尾。我当时如果见到沩山说停止时狮子在哪里，就立刻放出踞地的金毛狮子，直接让沩山无处藏身。’） 沩山问云岩：‘菩提（Bodhi，觉悟）以什么为座？’ 云岩回答：‘以无为为座。’ 云岩反过来问沩山，沩山回答：‘以诸法空为座。’ 又问了道吾（Daowu，人名）：‘怎么样？’ 道吾回答：‘坐也随他坐，卧也随他卧。有一个人不坐也不卧，快说快说！’ 沩山沉默不语。 沩山问云岩：‘听说你很久在药山，是这样吗？’ 云岩回答：‘是。’ 沩山问：‘什么是药山大人相？’ 云岩回答：‘涅槃（Nirvana，寂灭）后有。’ 沩山问：‘什么是涅槃后有？’ 云岩回答：‘水洒不着。’ 云岩反过来问沩山：‘百丈（Baizhang，人名）大人相如何？’ 沩山回答：‘巍巍堂堂，炜炜煌煌。声前非声，色后非色。蚊子叮铁牛，无处下嘴。’ 沩山问道吾：‘从哪里来？’ 道吾回答：‘看病来。’ 沩山问：‘有几个人病了？’ 道吾回答：‘有病的人，有没病的人。’ 沩山问：‘没病的人，莫非是智头陀（Zhitoutuo，人名）吗？’ 道吾回答：‘病与不病，总不关他的事。快说快说！’ 沩山说：‘说得也与他没关系。’ 德山（Deshan，人名）前来参拜，挟着铺垫的坐具登上法堂，从西走到东，从东走到西，环顾方丈（abbot's room）说：‘有吗？有吗？’ 沩山正在坐禅，完全不理睬他。德山说：‘没有，没有。’ 便离开了。（云窦（Yundou，人名）的评语已经看破了。）走到门口才说：‘虽然如此，也不能草率。’ 于是整理好威仪，再次进入。
English
English version: 'I heard that the Elder is playing with a lion at Yaoshan (Yaoshan, name of a mountain). Is that so?' Yunyan (Yunyan, a person's name) replied, 'Yes.' Weishan (Weishan, a person's name) asked, 'Is there a time when the playing stops?' Yunyan replied, 'Play when you want to play, stop when you want to stop.' Weishan asked, 'When it stops, where is the lion?' Yunyan replied, 'Stopped, stopped.' (Fachangyu (Fachangyu, a person's name) commented, 'What a good lion show, but it only has a head and no tail. If I had seen Weishan say where the lion was when it stopped, I would have immediately released the golden-haired lion that crouches on the ground, directly leaving Weishan with nowhere to hide.') Weishan asked Yunyan, 'What does Bodhi (Bodhi, enlightenment) take as its seat?' Yunyan replied, 'It takes non-being as its seat.' Yunyan asked Weishan in return, and Weishan replied, 'It takes the emptiness of all dharmas as its seat.' He also asked Daowu (Daowu, a person's name), 'How is it?' Daowu replied, 'Let him sit when he sits, let him lie down when he lies down. There is a person who neither sits nor lies down, speak quickly, speak quickly!' Weishan remained silent. Weishan asked Yunyan, 'I heard that you have been at Yaoshan for a long time, is that so?' Yunyan replied, 'Yes.' Weishan asked, 'What is the great man's appearance of Yaoshan?' Yunyan replied, 'It exists after Nirvana (Nirvana, extinction).' Weishan asked, 'What is existence after Nirvana?' Yunyan replied, 'Water cannot wet it.' Yunyan asked Weishan in return, 'What is the great man's appearance of Baizhang (Baizhang, a person's name)?' Weishan replied, 'Majestic and dignified, bright and radiant. Before sound is not sound, after color is not color. A mosquito on an iron ox has nowhere to bite.' Weishan asked Daowu, 'Where are you coming from?' Daowu replied, 'Coming from visiting the sick.' Weishan asked, 'How many people are sick?' Daowu replied, 'Some are sick, some are not sick.' Weishan asked, 'The one who is not sick, could it be Zhitoutuo (Zhitoutuo, a person's name)?' Daowu replied, 'Sickness and non-sickness have nothing to do with him. Speak quickly, speak quickly!' Weishan said, 'Speaking also has nothing to do with him.' Deshan (Deshan, a person's name) came to pay respects, carrying a sitting mat up to the Dharma hall, walking from west to east, from east to west, looking around the abbot's room (abbot's room) and saying, 'Is there? Is there?' Weishan was sitting in meditation, completely ignoring him. Deshan said, 'No, no.' Then he left. (Yundou's (Yundou, a person's name) commentary has seen through it.) When he reached the door, he said, 'Even so, it cannot be done carelessly.' So he arranged his robes and entered again. --------------------------------------------------------------------------------
Chinese
相见。才跨门。提起坐具云。和尚。师拟取拂子。德山便喝。拂袖而出(云窦着语勘破了也)师至晚问首座。今日新到。在否。首座云。当时背却法堂。着草鞋出去也。师云。此子。已后向孤峰顶上。盘结草庵。呵佛骂祖去在(云窦显云。雪上加霜五祖戒云。德山。大似作贼人心虚。沩山。也是贼过后张弓)。 石霜抵沩山为米头。一日筛米次。师云。施主物莫抛散。石霜云。不抛散。师于地上拾得一粒云。汝道不抛散。这个是甚么。石霜无对。师又云。莫轻这一粒。百千粒。尽从这一粒生。石霜云。百千粒。从这一粒生。未审这一粒。从甚么处生。师呵呵大笑。归方丈。 夹山在沩山作典座。师问。今日吃甚么菜。夹山云。二年同一春。师云。好好修事着。夹山云。龙宿凤巢。 仰山问。如何是祖师西来意。师指灯笼云。大好灯笼。仰山云。莫祇这便是么。师云。这个是甚么。仰山云。大好灯笼。师云。果然不见。 一日。师谓众云。如许多人。祇得大机。不得大用。仰山举此语。问山下庵主云。和尚恁么道。意旨如何。庵主云。更举看。仰山拟再举。被庵主踏倒。仰山归举似师。师呵呵大笑。 师摘茶次。谓仰山云。终日摘茶。祇闻子声。不见子形。仰山撼茶树。师云。子祇得其 相见。才跨入门槛。提起坐具说：‘和尚（对僧人的尊称），老师您打算拿拂子（一种禅宗法器）吗？’德山（一位禅宗大师）便大喝一声，拂袖而去（云窦（一位禅宗大师）评论说，德山已经被看穿了）。老师（沩山）晚上问首座（寺院中的重要职位）说：‘今天新来的僧人，还在吗？’首座说：‘当时就背离法堂，穿着草鞋离开了。’老师说：‘这个年轻人，以后会在孤峰顶上，盘结草庵，呵佛骂祖去了（云窦显评论说：雪上加霜。五祖戒评论说：德山，很像做贼人心虚。沩山评论说：也像是贼走后才张弓）。’ 石霜（一位禅宗大师）在沩山（一位禅宗大师）那里担任米头（负责管理米粮的僧人）。一天，石霜正在筛米，老师（沩山）说：‘施主（捐赠者）的物品不要抛撒浪费。’石霜说：‘没有抛撒浪费。’老师从地上捡起一粒米说：‘你说没有抛撒浪费，这粒是什么？’石霜无言以对。老师又说：‘不要轻视这一粒米，成百上千粒米，都从这一粒米生出。’石霜说：‘成百上千粒米，从这一粒米生出，不知道这一粒米，是从什么地方生出的？’老师呵呵大笑，回到方丈（寺院住持的住所）。 夹山（一位禅宗大师）在沩山（一位禅宗大师）那里担任典座（负责寺院伙食的僧人）。老师（沩山）问：‘今天吃什么菜？’夹山说：‘二年同一春。’老师说：‘好好准备着。’夹山说：‘龙宿凤巢。’ 仰山（一位禅宗大师）问：‘如何是祖师西来意（达摩祖师从西方来到中国的真正用意）？’老师（沩山）指着灯笼说：‘真是个好灯笼。’仰山说：‘莫非就是这个吗？’老师说：‘这个是什么？’仰山说：‘真是个好灯笼。’老师说：‘果然没看见。’ 一天，老师（沩山）对大家说：‘这么多人，只得到了大机，没有得到大用。’仰山（一位禅宗大师）举出这句话，问山下庵主（住在山下庵堂的僧人）说：‘和尚（沩山）这么说，是什么意思？’庵主说：‘你再说一遍看看。’仰山打算再说一遍，被庵主一脚踢倒。仰山回来把这件事告诉老师（沩山），老师呵呵大笑。 老师（沩山）正在摘茶，对仰山（一位禅宗大师）说：‘整天摘茶，只听到你的声音，没看到你的形体。’仰山摇动茶树。老师说：‘你只得到了它的...