English
English version: Like water and milk blending together. One day, Master Weishan raised one foot and said to Yangshan: 'I rely on it to carry my body every day, but I always feel that I haven't repaid its kindness thoroughly.' Yangshan said: 'The offering to the Buddha in the Anāthapiṇḍika-ārāma (early important Buddhist monastery) back then is no different from this.' Weishan said: 'It still needs further explanation.' Yangshan said: 'Putting socks on it when it's cold is not excessive.' Weishan said: 'You have not failed the initial expectation; you have now thoroughly understood.' Yangshan said: 'Since that's the case, what else needs to be answered?' Weishan said: 'Say it.' Yangshan said: 'It is indeed so.' Weishan said: 'It is so, it is so.' Master Weishan asked Master Yangshan: 'Birth, abiding, change, and extinction (saṃskṛta-lakṣaṇa, the four characteristics of conditioned dharmas), how do you understand them?' Yangshan said: 'When a single thought arises, one does not see birth, abiding, change, and extinction.' Weishan said: 'Why do you abandon the Dharma?' Yangshan said: 'What did the Abbot ask just now?' Weishan said: 'Birth, abiding, change, and extinction.' Yangshan said: 'Yet you say I abandon the Dharma.' Master Weishan asked Master Yangshan: 'The wondrously pure and bright mind (a kind of pure and luminous awakened mind), how do you understand it?' Yangshan said: 'Mountains, rivers, the great earth, the sun, moon, and stars.' Weishan said: 'You have only grasped its appearance.' Yangshan said: 'What did the Abbot ask just now?' Weishan said: 'The wondrously pure and bright mind.' Yangshan said: 'Is it okay to call it an appearance?' Weishan said: 'It is so, it is so.' Under Master Shishuang, there were two Chan practitioners who came and said: 'There is not a single person here who understands Chan.' Later, everyone was moving firewood together. Yangshan saw the two Chan practitioners resting, so he picked up a piece of firewood and asked: 'Can you speak the principle?' Both Chan practitioners were speechless. Yangshan said: 'It's better not to say that no one understands Chan.' Yangshan went back and told Master Weishan: 'Today, the two Chan practitioners were exposed by Huiji (Yangshan Huiji, Yangshan's Dharma name).' Weishan said: 'Where were you exposed?' Yangshan recounted the previous events. Weishan said: 'Huiji was exposed by me again.' (Zen Master Yunjuxi said: 'Where is the place where Weishan exposed Yangshan?') When Master Weishan was sleeping, Yangshan came to inquire. Weishan turned to face the wall. Yangshan said: 'Why is the Abbot doing this?' Weishan got up and said: 'I just had a dream, try to interpret it for me.' Yangshan brought a basin of water and washed Weishan's face. After a while, Xiangyan also came to inquire. Weishan said: 'I just had a dream, Huiji interpreted it for me...' --------------------------------------------------------------------------------
Chinese
我原了。汝更与我原看。香严乃点一碗茶来。师云。二子见解。过于鹙子(蒋山勤云。梦中说梦。深许沩山。妙用神通。须还二子。传茶度水。耀古腾今。年老心孤。怜儿惜子。向衲僧门下。一人在门外。一人在门里。更有一人。遍界不曾藏。佛眼觑不见 南堂静云。拨草瞻风。孤峰独宿。鼓无弦琴。唱无生曲。沩仰香严。鼎之三足。临机不费纤毫力。任运分身千百亿)。 师。因僧问。如何是祖师西来意。师竖起拂子。后僧遇王常侍。侍问。沩山近日有何言句。僧举前话。常侍云。彼中兄弟。如何商量。僧云。借色明心。附物显理。常侍云。不是这个道理。上座快回去好。某甲敢寄一书到和尚。僧得书遂回持上。师拆开见。画一圆相。内写个日字。师云。谁知千里外有个知音仰山侍次。乃云。虽然如是。也祇是个俗汉。师云。子又作么生。仰山却画一圆相。于中书日字。以脚抹却。师乃大笑。 师坐次。仰山问。和尚百年后。有人问先师法道。如何祇对。师云。一粥一饭。仰山云。面前有人不肯。又作么生。师云。作家师僧。仰山便礼拜。师云。逢人不得错举。 师问仰山。终日与子商量。成得个甚么边事。仰山于空中画一画。师云。若不是吾。终被子惑。 仰山问。百千万境一时来作么 现代汉语译本： 我说过了，你再替我说说看。香严于是端来一碗茶。沩山说：‘这两个人的见解，超过了舍利弗(Śāriputra)。’(蒋山勤说：‘梦中说梦，深深赞许沩山。妙用神通，须还给香严和仰山。传茶递水，光耀古今。年老心孤，怜爱弟子。在衲僧门下，一人在门外，一人在门里，还有一人，遍满世界无处藏身，佛眼也看不见。’南堂静说：‘拨开草丛观察风向，独自住在孤峰上，弹奏没有琴弦的琴，唱着无生的曲子。沩山、仰山、香严，如同鼎的三足。临机应变不费丝毫力气，随意分身千百亿。’) 沩山问僧人：‘如何是祖师西来意(Bodhidharma's intention in coming from the West)?’沩山竖起拂子。后来这个僧人遇到王常侍，王常侍问：‘沩山近日有什么言语？’僧人举了之前的话。王常侍说：‘他们那里兄弟，如何商量？’僧人说：‘借色明心，附物显理。’王常侍说：‘不是这个道理，上座快回去吧，我敢寄一封信给和尚。’僧人得到信就回去呈给沩山，沩山拆开一看，画一个圆相，里面写个‘日’字。沩山说：‘谁知千里之外有个知音。’仰山当时在旁边，就说：‘虽然如此，也只是个俗汉。’沩山说：‘你又怎么样？’仰山也画一个圆相，在中间写个‘日’字，用脚抹掉。沩山于是大笑。 沩山坐着的时候，仰山问：‘和尚百年之后，有人问先师的法道，如何回答？’沩山说：‘一粥一饭。’仰山说：‘面前有人不肯，又怎么办？’沩山说：‘作家师僧。’仰山于是礼拜。沩山说：‘逢人不得错举。’ 沩山问仰山：‘终日与你商量，成就了什么事情？’仰山在空中画了一画。沩山说：‘若不是我，终究会被你迷惑。’ 仰山问：‘百千万境一时到来，怎么办？’
English
English version: I have already said it. You say it again for me. Xiangyan (香严) then brought a bowl of tea. Weishan (沩山) said, 'These two people's understanding surpasses that of Śāriputra (舍利弗).' (Jiangshan Qin said, 'Speaking of dreams within dreams, deeply praising Weishan. The wonderful use of spiritual powers must be returned to Xiangyan and Yangshan (仰山). Passing tea and water, illuminating the past and present. Old and lonely, cherishing disciples. Under the gate of the mendicants, one is outside the gate, one is inside the gate, and there is another who is everywhere and cannot be hidden, even the Buddha's eye cannot see him.' Nantang Jing said, 'Parting the grass to observe the wind, dwelling alone on a solitary peak, playing a stringless zither, singing a song of non-birth. Weishan, Yangshan, and Xiangyan are like the three legs of a tripod. Responding to the occasion without expending the slightest effort, effortlessly manifesting hundreds of thousands of bodies.') Weishan asked a monk, 'What is Bodhidharma's intention in coming from the West (祖师西来意)?' Weishan raised his whisk. Later, this monk met Wang Changshi, who asked, 'What words has Weishan spoken recently?' The monk repeated the previous words. Wang Changshi said, 'How do the brothers there discuss this?' The monk said, 'Using form to clarify mind, relying on things to reveal principle.' Wang Changshi said, 'That is not the principle. Venerable, please return quickly. I dare to send a letter to the abbot.' The monk received the letter and returned to present it to Weishan, who opened it and saw a circle drawn with the character 'sun' (日) inside. Weishan said, 'Who knew that there was a kindred spirit thousands of miles away?' Yangshan, who was attending at the time, said, 'Even so, he is still just a layman.' Weishan said, 'What about you?' Yangshan also drew a circle with the character 'sun' inside and wiped it away with his foot. Weishan then laughed loudly. While Weishan was sitting, Yangshan asked, 'After the abbot's passing, if someone asks about the late master's Dharma path, how should I answer?' Weishan said, 'One bowl of porridge, one bowl of rice.' Yangshan said, 'What if someone in front of me does not accept this?' Weishan said, 'A master monk of the family.' Yangshan then bowed. Weishan said, 'Do not misrepresent when you meet people.' Weishan asked Yangshan, 'All day long I discuss with you, what have we accomplished?' Yangshan drew a stroke in the air. Weishan said, 'If it were not for me, I would ultimately be deceived by you.' Yangshan asked, 'When hundreds of thousands of realms arrive at once, what should be done?' --------------------------------------------------------------------------------
Chinese
生。师云。青不是黄。长不是短。诸法各住自位。非干我事。仰山乃作礼。 合酱次。师问仰山。这个用多少盐水。仰山云。某甲不会。不欲祗对。师云。却是老僧会。仰山云。不知用多少盐水。师云。汝既不会。我亦不答。晚间。师却问仰山。今日因缘。子作么生主持。仰山云。待问即答。师云。现问次。仰山云。耳背眼昏。见闻不晓。师云。凡有问答。出子此语不得。仰山礼谢。师云。寂子今日忘前失后。不是小小。 师谓仰山云。汝须独自回光返照。别人不知汝解处。汝试将实解。献老僧看。仰山云。若教某甲自看。到这里无圆位。亦无一物一解得献和尚。师云。无圆位处。原是汝作解处。未离心境在。仰山云。既无圆位。何处有法。把何物作境师云。适来是汝作与么解。是否。仰山云。是。师云。若恁么。是具足心境法。未脱我所心在。元来有解。争道无解献我。许汝信位显。人位隐在。 师因见仰山来。遂以五指搭地画一画。仰山以手于项下画一画。复拈自己耳。抖擞三五下。师休去。 师。一日见香严仰山作饼次。师云。当时百丈先师。亲得这个道理。仰山与香严。相顾视云。甚么人答得此话。师云。有一人答得。仰山云。是阿谁。师指水牯牛云。道道。仰山取一束草来。香严 生。师父说：‘青不是黄，长不是短，诸法各自安住于自己的位置，与我无关。’ 仰山于是行礼。 合酱时，师父问仰山：‘这个要用多少盐水？’ 仰山说：‘我不会，不想回答。’ 师父说：‘却是老僧我会。’ 仰山说：‘不知用多少盐水。’ 师父说：‘你既然不会，我也不回答。’ 晚上，师父又问仰山：‘今日的因缘，你打算如何主持？’ 仰山说：‘等待有人问就回答。’ 师父说：‘现在就在问。’ 仰山说：‘耳背眼昏，见闻不晓。’ 师父说：‘凡有问答，不能超出你刚才所说的话。’ 仰山行礼感谢。 师父说：‘寂子（仰山的字）今日忘前失后，不是小事。’ 师父对仰山说：‘你必须独自回光返照，别人不知道你理解的地方。你试着将真实的理解，献给老僧看看。’ 仰山说：‘如果让我自己看，到这里没有圆满的位置，也没有任何事物或理解可以献给和尚。’ 师父说：‘没有圆满位置的地方，原本就是你作理解的地方，还没有离开心境。’ 仰山说：‘既然没有圆满的位置，哪里有法？拿什么东西作为境？’ 师父说：‘刚才就是你这样理解的，对吗？’ 仰山说：‘是。’ 师父说：‘如果这样，就是具足心境法，还没有脱离‘我所’之心。原本就有理解，怎么说没有理解献给我？ 允许你信位显现，人位隐藏。’ 师父因为看见仰山来了，就用五指在地上画了一下。仰山用手在脖子下画了一下，又拿起自己的耳朵，抖动三五下。 师父停止了。 师父一日看见香严（僧人名）和仰山在做饼。 师父说：‘当时百丈（禅师名）先师，亲自得到了这个道理。’ 仰山和香严互相看着说：‘什么人能回答这句话？’ 师父说：‘有一个人能回答。’ 仰山说：‘是谁？’ 师父指着水牯牛（指耕牛）说：‘说来听听。’ 仰山拿了一束草来，香严...
English
Sheng. The master said, 'Blue is not yellow, long is not short. All dharmas abide in their own positions, and it is none of my business.' Yangshan then made a bow. While preparing sauce, the master asked Yangshan, 'How much salt water should be used for this?' Yangshan said, 'I don't know, and I don't want to answer.' The master said, 'But this old monk knows.' Yangshan said, 'I don't know how much salt water to use.' The master said, 'Since you don't know, I won't answer either.' In the evening, the master asked Yangshan again, 'Regarding today's circumstances, how do you intend to manage them?' Yangshan said, 'I'll answer when asked.' The master said, 'I'm asking now.' Yangshan said, 'My ears are deaf and my eyes are dim, and I don't understand what I see and hear.' The master said, 'In all questions and answers, you must not go beyond what you just said.' Yangshan bowed in gratitude. The master said, 'Jizi (Yangshan's courtesy name) has forgotten the past and lost the future today, which is no small matter.' The master said to Yangshan, 'You must independently turn the light inward and reflect. Others don't know where you understand. Try to present your true understanding for this old monk to see.' Yangshan said, 'If I were to look at it myself, there would be no perfect position here, nor would there be any thing or understanding that I could offer to the monk.' The master said, 'The place where there is no perfect position is originally where you make your understanding, and you have not yet left the realm of mind.' Yangshan said, 'Since there is no perfect position, where is the Dharma? What should be taken as an object?' The master said, 'That's how you understood it just now, right?' Yangshan said, 'Yes.' The master said, 'If that's the case, then you have fully possessed the Dharma of mind and object, and you have not yet escaped the mind of 'what is mine'. Originally, you had an understanding, so why say you have no understanding to offer me? I allow your position of faith to be revealed, and your position of person to be hidden.' The master, seeing Yangshan coming, drew a line on the ground with his five fingers. Yangshan drew a line under his neck with his hand, then picked up his own ear and shook it three or five times. The master stopped. One day, the master saw Xiangyan (a monk's name) and Yangshan making cakes. The master said, 'At that time, the late master Baizhang (a Zen master's name) personally obtained this principle.' Yangshan and Xiangyan looked at each other and said, 'Who can answer this?' The master said, 'There is one person who can answer.' Yangshan said, 'Who is it?' The master pointed to a water buffalo (referring to a working cattle) and said, 'Tell me.' Yangshan brought a bundle of grass, and Xiangyan... --------------------------------------------------------------------------------