English
Meeting. Just stepping across the threshold, he raised his sitting cloth and said, 'Venerable Monk (a respectful term for a monk), does the master intend to take the whisk (a Zen implement)?' Deshan (a Zen master) immediately shouted and flung his sleeves, leaving (Yundou (a Zen master) commented that Deshan had been seen through). The master (Weishan) asked the head monk (an important position in the monastery) in the evening, 'Is the newly arrived monk here today?' The head monk said, 'He turned his back on the Dharma hall and left wearing straw sandals.' The master said, 'This young man will later build a thatched hut on the solitary peak and go there to scold the Buddha and revile the patriarchs (Yundou Xian commented: Adding frost to snow. Wuzu Jie commented: Deshan, much like a thief with a guilty conscience. Weishan commented: Also like drawing the bow after the thief has gone).' Shishuang (a Zen master) was serving as the rice manager (the monk in charge of managing rice) at Weishan's (a Zen master) monastery. One day, while Shishuang was sifting rice, the master (Weishan) said, 'Don't scatter the donor's (a person who donates) offerings wastefully.' Shishuang said, 'I'm not scattering them wastefully.' The master picked up a grain of rice from the ground and said, 'You say you're not scattering them wastefully, what is this?' Shishuang was speechless. The master then said, 'Don't underestimate this one grain; hundreds and thousands of grains all come from this one grain.' Shishuang said, 'Hundreds and thousands of grains come from this one grain; I wonder where this one grain comes from?' The master laughed heartily and returned to his abbot's quarters (the residence of the abbot of the monastery). Jiashan (a Zen master) was serving as the cook (the monk in charge of the monastery's meals) at Weishan's (a Zen master) monastery. The master (Weishan) asked, 'What vegetables are we having today?' Jiashan said, 'Two years, the same spring.' The master said, 'Prepare it well.' Jiashan said, 'Dragons dwell in phoenix nests.' Yangshan (a Zen master) asked, 'What is the meaning of the Patriarch's coming from the West (the true intention of Bodhidharma's arrival in China from the West)?' The master (Weishan) pointed to a lantern and said, 'What a fine lantern.' Yangshan said, 'Could it be just this?' The master said, 'What is this?' Yangshan said, 'What a fine lantern.' The master said, 'Indeed, you don't see it.' One day, the master (Weishan) said to the assembly, 'So many people only attain great potential, but not great application.' Yangshan (a Zen master) quoted this saying and asked the hermit (a monk living in a hermitage at the foot of the mountain) below the mountain, 'What does the Venerable Monk (Weishan) mean by saying that?' The hermit said, 'Say it again and let me see.' Yangshan was about to say it again when the hermit kicked him to the ground. Yangshan returned and told the master (Weishan) about this, and the master laughed heartily. The master (Weishan) was picking tea and said to Yangshan (a Zen master), 'All day long, I've been picking tea, only hearing your voice, not seeing your form.' Yangshan shook the tea tree. The master said, 'You only got its...' --------------------------------------------------------------------------------
Chinese
用。不得其体。仰山云。未审。和尚如何。师良久。仰山云。和尚祇得其体。不得其用。师云。放子三十棒。仰山云。和尚棒。某甲吃。某甲棒。阿谁吃。师云。放子三十棒(首山云。夫为宗师。须具择法眼始得。当时不是沩山。便见扶篱摸壁琅玡觉云。五更侵蚤起。更有夜行人又云。若不是沩山。洎合打破蔡州。白云。端云。父子相投。意气相合。机锋互换。啐啄同时。虽然如是。毕竟如何道得体用双全去。沩山放子三十棒。也足养子之缘 蒋山勤云。张公乍与李公友。待罚李公一盏酒。倒被李公罚一杯。好手手中呈好手玉泉琏云。直饶体用两全。争奈当头蹉过。过则且止。放子三十棒。又作么生。三盏酒妆公子而。一枝花插美人头)。 师坐次。仰山入来。师云。寂子速道。莫入阴异。仰山云。慧寂信亦不立。师云。子信了不立。不信不立。仰山云。祇是慧寂。更信阿谁。师云。若恁么。即是定性声闻。仰山云。慧寂佛亦不立。 师问仰山。涅槃经四十卷。多少是佛说。多少是魔说。仰山云。总是魔说。师云。已后无人奈子何。仰山云。慧寂即一期之事。行履在甚处么。师云。祇贵子眼正。不说子行履。 仰山蹋衣次。提起问师云。正恁么时。和尚作么生。师云。正恁么时。我这里无作么生。 现代汉语译本： 沩山说：‘你只得到了它的体，没有得到它的用。’仰山说：‘我不知道和尚您怎么样？’沩山沉默良久。仰山说：‘和尚您只得到了它的体，没有得到它的用。’沩山说：‘给你三十棒。’仰山说：‘和尚的棒，我来吃；我的棒，谁来吃？’沩山说：‘再给你三十棒。’（首山说：‘作为宗师，必须具备择法的眼力才行。’当时如果不是沩山，就会像扶着篱笆摸着墙一样。琅琊觉说：‘五更天还没亮就起来，还有夜里赶路的人。’又说：‘如果不是沩山，几乎就要打破蔡州了。’白云说：‘真是父子相投，意气相合，机锋互换，啐啄同时。’虽然如此，到底如何才能说得到体用双全呢？沩山给你三十棒，也足够结下养育之缘。’蒋山勤说：‘张公刚和李公交朋友，要罚李公一杯酒，反倒被李公罚了一杯。真是好手手中呈好手。’玉泉琏说：‘即使体用两全，也难免当头错过。’错过就算了，给你三十棒，又作什么解释呢？就像三杯酒打扮公子，一枝花插在美人头上。） 沩山禅师坐着的时候，仰山走进来。沩山说：‘慧寂（仰山慧寂）快说，不要落入阴暗怪异之处。’仰山说：‘慧寂连信都不立。’沩山说：‘你信也不立，不信也不立？’仰山说：‘我只是慧寂，还信谁呢？’沩山说：‘如果这样，你就是定性声闻（已证小乘果位的修行者）。’仰山说：‘慧寂连佛都不立。’ 沩山问仰山：‘《涅槃经》四十卷，多少是佛说的，多少是魔说的？’仰山说：‘全是魔说的。’沩山说：‘以后没人能奈何你了。’仰山说：‘慧寂只是一期之事，行履（修行实践）又在哪里呢？’沩山说：‘我只看重你的眼光是否正，不谈你的修行实践。’ 仰山整理衣服的时候，提起衣服问沩山：‘正在这个时候，和尚您做什么？’沩山说：‘正在这个时候，我这里没有什么“作么生”。’
English
English version: Weishan said, 'You have only attained its substance (体, ti), not its function (用, yong).' Yangshan said, 'I don't know, how is the master?' Weishan remained silent for a long time. Yangshan said, 'The master has only attained its substance, not its function.' Weishan said, 'I'll give you thirty blows.' Yangshan said, 'I'll take the master's blows; whose blows will I give?' Weishan said, 'I'll give you another thirty blows.' (Shoushan said, 'To be a master, one must have the eye to discern the Dharma.' If it weren't for Weishan at that time, one would be like groping along the fence and touching the wall. Langye Jue said, 'Getting up before dawn at the fifth watch, there are still people traveling at night.' He also said, 'If it weren't for Weishan, Cai Prefecture would have been broken through.' Baiyun said, 'Truly, father and son are in accord, their spirits are in harmony, their sharp exchanges are mutual, and their pecks are simultaneous.' Although this is so, how can one truly speak of attaining both substance and function? Weishan giving you thirty blows is enough to form a nurturing relationship.' Jiangshan Qin said, 'Zhang Gong just became friends with Li Gong, and he wants to fine Li Gong a cup of wine, but instead, he is fined a cup by Li Gong. Truly, a good hand presents a good hand.' Yuquan Lian said, 'Even if substance and function are both complete, one still inevitably misses the mark head-on.' If you miss, then let it be, but what is the explanation for giving you thirty blows? It's like three cups of wine adorning a young master, and a flower inserted in a beauty's hair.) While Master Weishan was sitting, Yangshan entered. Weishan said, 'Huiji (慧寂, Yangshan Huiji), speak quickly, do not fall into dark and strange places.' Yangshan said, 'Huiji does not even establish belief.' Weishan said, 'You neither establish belief nor non-belief?' Yangshan said, 'I am just Huiji, who else should I believe?' Weishan said, 'If that's the case, you are a fixed-nature sravaka (声闻, a practitioner who has attained the fruit of the small vehicle).' Yangshan said, 'Huiji does not even establish the Buddha.' Weishan asked Yangshan, 'Of the forty chapters of the Nirvana Sutra (涅槃经, Niepan Jing), how much was spoken by the Buddha, and how much was spoken by Mara (魔, demon)?' Yangshan said, 'All of it was spoken by Mara.' Weishan said, 'No one will be able to do anything to you in the future.' Yangshan said, 'Huiji is just a matter of one lifetime; where is the practice (行履, xinglu) then?' Weishan said, 'I only value whether your eye is correct; I don't talk about your practice.' While Yangshan was arranging his robes, he picked them up and asked Weishan, 'At this very moment, what is the master doing?' Weishan said, 'At this very moment, there is no 'what is doing' here with me.' --------------------------------------------------------------------------------
Chinese
仰山云。和尚有身而无用。师良久。却拈起问云汝正恁么时作么生。仰山云。正恁么时。和尚还见伊否。师云。汝有用而无身。师后忽问仰山。汝春间有话未圆。今试道看。仰山云。正恁么时。切忌勃诉。师云。停囚长智。 师过净瓶与仰山。仰山拟接。师却缩手云。是甚么。仰山云。和尚还见个甚么。师云。若恁么。何用更就吾觅。仰山云。虽然如此。仁义道中。与和尚提瓶挈水。亦是本分事。师乃过净瓶与仰山。 师与仰山行次。指柏树子问云。前面是甚么。仰山云。柏树子。师却问耘田翁。翁亦云。柏树子师云。这耘田翁。向后亦有五百众(沩山喆云。山僧则不然。耘田公子吾不如汝。且道。大圆是。山僧是。若人辨得。许汝具择法眼。若也不辨。佛法炽然生灭 神鼎諲云。为复意在耘田处。为复意在仰山分上。为复总不恁么。诸上座。一切诸法摐然。更不用生事。他是父子说法。同道方知)。 师问仰山。何处来。仰山云。田中来。师云。禾好刈也未。仰山作刈禾势。师云。汝适来。作青见作黄见。作不青不黄见。仰山云。和尚背后是甚么。师云。子还见么。仰山拈禾穗云。和尚何曾问这个。师云。此是鹅王择乳。 师问仰山。天寒人寒。仰山云。大家在这里。师云。何不直说。仰 现代汉语译本： 沩山问仰山：‘和尚有身而无用。’沩山停顿了很久，然后拿起东西问：‘你正在这样的时候做什么？’仰山说：‘正在这样的时候，和尚还看见它吗？’沩山说：‘你是有用而无身。’ 沩山后来忽然问仰山：‘你春天里有话没说完，现在试着说看。’仰山说：‘正在这样的时候，切忌勃然大怒。’沩山说：‘停留在囚禁中增长智慧。’ 沩山递过净瓶给仰山，仰山准备接，沩山却缩回手说：‘这是什么？’仰山说：‘和尚还看见什么？’沩山说：‘如果这样，何必再向我寻求？’仰山说：‘虽然如此，在仁义的道路中，与和尚一起提瓶打水，也是本分事。’于是沩山把净瓶递给仰山。 沩山与仰山行走时，指着柏树子问：‘前面是什么？’仰山说：‘柏树子。’沩山又问耕田的老翁，老翁也说：‘柏树子。’沩山说：‘这耕田的老翁，将来也会有五百弟子。’（沩山喆说：‘老衲则不这样认为。耕田的公子我不如你。那么，大圆是谁？老衲是谁？如果有人能辨别出来，就允许他具有选择佛法的眼力。如果不能辨别，佛法就会炽盛地生灭。’神鼎諲说：‘意在耕田之处呢？还是意在仰山之处呢？还是根本不是这样呢？各位禅师，一切诸法清清楚楚，更不用多事。他们是父子说法，同道的人才能明白。’） 沩山问仰山：‘从哪里来？’仰山说：‘从田里来。’沩山说：‘稻子好割了吗？’仰山做了个割稻子的姿势。沩山说：‘你刚才，是看见青色的，还是看见黄色的，还是看见不青不黄的？’仰山说：‘和尚背后是什么？’沩山说：‘你看见了吗？’仰山拿起稻穗说：‘和尚何曾问这个？’沩山说：‘这是鹅王择乳。’ 沩山问仰山：‘天冷人冷。’仰山说：‘大家在这里。’沩山说：‘为什么不直说？’
English
English version: Weishan asked Yangshan: 'The monk has a body but is useless.' Weishan paused for a long time, then picked something up and asked: 'What are you doing at this very moment?' Yangshan said: 'At this very moment, does the monk still see it?' Weishan said: 'You are useful but without a body.' Later, Weishan suddenly asked Yangshan: 'You had something to say in the spring that you didn't finish. Try to say it now.' Yangshan said: 'At this very moment, one must avoid bursting into anger.' Weishan said: 'Prolonging imprisonment increases wisdom.' Weishan handed the water bottle to Yangshan, and Yangshan prepared to receive it. Weishan withdrew his hand and said: 'What is this?' Yangshan said: 'What does the monk still see?' Weishan said: 'If that's the case, why seek from me?' Yangshan said: 'Even so, in the path of benevolence and righteousness, it is my duty to carry the bottle and fetch water with the monk.' Then Weishan handed the water bottle to Yangshan. Weishan and Yangshan were walking when Weishan pointed to the cypress seeds and asked: 'What is in front?' Yangshan said: 'Cypress seeds.' Weishan then asked the old farmer plowing the field, and the old man also said: 'Cypress seeds.' Weishan said: 'This old farmer plowing the field will also have five hundred disciples in the future.' (Weishan Zhe said: 'I don't think so. I am not as good as you, the young master plowing the field. Then, who is the Great Round? Who am I? If someone can distinguish it, then he is allowed to have the eye to choose the Dharma. If he cannot distinguish it, the Buddha-dharma will flourish and perish.' Shending Yin said: 'Is the meaning in the plowing of the field? Or is the meaning in Yangshan? Or is it not like this at all? All of you Zen masters, all dharmas are clear, and there is no need to be meddlesome. They are father and son expounding the Dharma, and those who share the same path will understand.') Weishan asked Yangshan: 'Where do you come from?' Yangshan said: 'From the field.' Weishan said: 'Is the rice easy to harvest?' Yangshan made a gesture of harvesting rice. Weishan said: 'Just now, did you see green, or did you see yellow, or did you see neither green nor yellow?' Yangshan said: 'What is behind the monk?' Weishan said: 'Did you see it?' Yangshan picked up a rice stalk and said: 'When did the monk ask this?' Weishan said: 'This is the swan king choosing milk.' Weishan asked Yangshan: 'Is it cold in the sky and cold for people?' Yangshan said: 'Everyone is here.' Weishan said: 'Why not say it directly?' --------------------------------------------------------------------------------