Chinese
取一桶水来。放牛前。牛才吃。师云。与么与么。不与么不与么。二人俱作礼。师云。或时明。或时暗。 师。一日索门人呈语。乃云。声色外与吾相见。时有幽州鉴弘上座。呈语云。不辞出来耶个人无眼。师不肯。仰山。凡三度呈语。第一云。见取不见取底。师云。细如毫末。冷似雪霜。第二度云。声色外谁求相见。师云。祇滞声闻方外榻。第三度云。如两镜相照。于中无像。师云。此语正也。仰山却问。和尚于百丈师翁处。作么生呈语。师云。我于百丈先师处。呈语云。如百千明镜鉴像。光影相照。尘尘刹刹。各不相借。仰山于是礼拜。 师。一日问香严。我闻。汝在百丈先师处。问一答十。问十答百。此是汝聪明灵利。意解识想。生死根本。父母未生时。试道一句看。香严被问。直得茫然。归寮将平日看过底文字。从头要寻一句酬对。竟不能得。乃自叹云。画饼不可充饥。屡乞师说破。师云。我若说似汝。汝已后骂我去。我说底是我底。终不干汝事。香严。遂将平昔所看文字烧却云。此生不学佛法也。且作个长行粥饭僧。免役心神。乃辞师。直过南阳。睹忠国师遗迹。遂憩止焉。一日芟除草木。偶抛瓦砾。击竹作声。忽然省悟。遽归。沐浴焚香。遥礼师云。和尚大慈。恩逾父母。当时若为我说破。 现代汉语译本 （沩山灵佑禅师）叫人取一桶水来。在放牛之前，牛才能吃草。禅师说：‘这样可以吗？那样可以吗？’两个人一起行礼。禅师说：‘有时明白，有时糊涂。’ 禅师有一天要求门人呈上各自的见解。于是说：‘在声色之外与我相见。’当时有幽州鉴弘上座，呈上见解说：‘不辞出来，这个人没有眼睛。’禅师不认可。仰山（慧寂）禅师，总共三次呈上见解。第一次说：‘见取还是不见取？’禅师说：‘细如毫毛，冷似雪霜。’第二次说：‘在声色之外，谁要求相见？’禅师说：‘只是停留在声闻乘的方外之榻。’第三次说：‘如两镜相对，其中没有影像。’禅师说：‘这话正确。’仰山反问：‘和尚您在百丈（怀海）禅师那里，是怎么呈上见解的？’禅师说：‘我在百丈先师那里，呈上见解说：如百千明镜照鉴影像，光影相互照耀，每个微尘、每个刹那，各自不相借用。’仰山于是行礼。 禅师有一天问香严（智闲）：‘我听说，你在百丈先师那里，问一答十，问十答百。这是你的聪明灵利、意解识想，是生死的根本。父母未生之前，试着说一句看。’香严被问，顿时茫然不知所措。回到寮房，将平日看过的文字，从头开始寻找一句来应对，最终也没能找到。于是自叹说：‘画饼不能充饥。’屡次请求禅师说破。禅师说：‘我如果说给你听，你以后会骂我的。我说的是我的，终究与你无关。’香严于是将平时所看的文字烧掉，说：‘此生不学佛法了，就做个只管吃饭的普通僧人，免得劳心费神。’于是辞别禅师，直接去了南阳，瞻仰忠国师（慧忠）的遗迹，于是停留在那里。有一天，他砍除草木，偶然抛掷瓦砾，击打竹子发出声音，忽然醒悟。立即回去，沐浴焚香，遥向禅师行礼说：‘和尚大慈大悲，恩情胜过父母。当时如果为我说破，
English
English version Take a bucket of water. Before letting the cattle graze. Only then can the cattle eat. The Master said, 'Is it like this? Is it not like this?' Both of them bowed. The Master said, 'Sometimes clear, sometimes obscure.' One day, the Master asked his disciples to present their understanding, saying, 'Meet me beyond sound and form.' At that time, the Venerable Jianhong of Youzhou presented his understanding, saying, 'Not hesitating to come forth, this person has no eyes.' The Master did not approve. Yangshan (Huiji) presented his understanding three times. The first time, he said, 'To see or not to see?' The Master said, 'As fine as a hair, as cold as snow and frost.' The second time, he said, 'Beyond sound and form, who seeks to meet?' The Master said, 'Merely lingering on the outer couch of the Sravakas.' The third time, he said, 'Like two mirrors facing each other, there is no image within.' The Master said, 'This saying is correct.' Yangshan then asked, 'How did you, Master, present your understanding to Master Baizhang (Huaihai)?' The Master said, 'I presented my understanding to my former teacher Baizhang, saying, 'Like hundreds of thousands of bright mirrors reflecting images, light and shadows illuminating each other, each dust mote, each moment, not borrowing from each other.' Yangshan then bowed. One day, the Master asked Xiangyan (Zhixian), 'I heard that when you were with the former teacher Baizhang, you answered ten questions for every one asked, and a hundred for every ten. This is your cleverness, understanding, and conceptual thinking, the root of birth and death. Before your parents were born, try to say a phrase.' Xiangyan was asked and became utterly bewildered. Returning to his room, he searched through all the texts he had read, trying to find a phrase to respond, but he could not. He sighed to himself, 'A painted cake cannot satisfy hunger.' He repeatedly begged the Master to explain it to him. The Master said, 'If I were to explain it to you, you would scold me later. What I say is mine, and ultimately has nothing to do with you.' Xiangyan then burned all the texts he had read, saying, 'In this life, I will not study the Buddha-dharma; I will just be an ordinary monk who eats rice, to avoid mental strain.' He then bid farewell to the Master and went directly to Nanyang, where he visited the relics of National Teacher Zhong (Huizhong), and stayed there. One day, while clearing away weeds, he accidentally threw a tile, which struck bamboo and made a sound. Suddenly, he awakened. He immediately returned, bathed, burned incense, and bowed remotely to the Master, saying, 'Master, your great compassion is greater than that of my parents. If you had explained it to me then,' --------------------------------------------------------------------------------
Chinese
何有今日之事。乃有颂云。一击忘所知。更不假修时。动容扬古路。不堕悄然机。处处无踪迹。声色外威仪。诸方达道者。咸言上上机。师闻得。谓仰山云。此子彻也。仰山云。此是心机意识。著述得成。待某甲亲自勘过。仰山后见香严云。和尚赞叹师弟发明大事。尔试说看。香严举前颂。仰山云。此是夙习记持而成。若有正悟。则更说看。香严又成颂云。去年贫未是贫。今年贫始是贫。去年贫犹有卓锥之地。今年贫锥也无。仰山云。如来禅。许师弟会。祖师禅。未梦见在。香严复有颂云。我有一机。瞬目视伊。若人不会。别唤沙弥。仰山乃报师云。且喜。闲师弟。会祖师禅也(玄觉云。且道。如来禅与祖师禅。是分不分 长庆棱云。一时坐却 云居锡徴云。众中商量。如来禅浅。祖师禅深。只如香严。当时何不问如何是祖师禅。若置此一问。何处有也 琅玡觉云。武帝求仙不得仙。王乔端坐却升天 沩山喆云。香严可谓上无片瓦。下无卓锥。露裸裸赤洒洒。没可把。若不是仰山。几乎放过这汉。何故。不得雪霜力。焉知松柏操 径山杲云。沩山晚年好则极教得一棚肉傀儡。直是可爱。且作么生是可爱处。面面相看手脚动。争知语话是他人)。 师上堂云。汝等诸人。祇得大机。不得大用。时九峰在众。便抽身 怎么会有今天这样的事情呢？于是作了一首偈颂说：‘一击之下，忘却了所有知见，更不需要任何修证的时间。举手投足都展现着古老的道路，不落入寂静无声的玄机。处处都没有踪迹可寻，威仪不在于外在的声色。各地的得道者，都说这是上上根机的表现。’ 沩山（沩山，地名）听了之后，对仰山（仰山，人名）说：‘这个人彻悟了。’ 仰山说：‘这是心机意识的著述而成，等我亲自勘验过。’ 仰山后来见到香严（香严，人名）说：‘和尚赞叹师弟发明了大事，你试着说说看。’ 香严举了前面的偈颂。仰山说：‘这是宿世的习气记忆而成，如果真正有所领悟，那就再说来听听。’ 香严又作了一首偈颂说：‘去年贫穷还不是真正的贫穷，今年贫穷才是真正的贫穷。去年贫穷还有插锥子的地方，今年贫穷连锥子都没有了。’ 仰山说：‘如来禅， 允许师弟你领会了。祖师禅， 还没梦见到呢。’ 香严又作了一首偈颂说：‘我有一机， 瞬间用眼睛看着它。如果有人不会， 就另外叫个沙弥来。’ 仰山于是报告沩山说：‘可喜可贺， 香严师弟， 领会了祖师禅了。’（玄觉（玄觉，人名）说：‘且说， 如来禅与祖师禅， 是分开还是不分开？’ 长庆棱（长庆棱，人名）说：‘一时都坐断了。’ 云居锡徴（云居锡徴，人名）评论说：‘大众商量， 如来禅浅显， 祖师禅深奥。只是香严， 当时为什么不问什么是祖师禅？如果提出这个问题， 又在哪里会有呢？’ 琅玡觉（琅玡觉，人名）说：‘武帝求仙没有求到仙， 王乔端坐却升天了。’ 沩山喆（沩山喆，人名）说：‘香严可以说是上无片瓦， 下无插锥之地， 赤裸裸， 光洒洒， 没什么可以把握的。如果不是仰山， 几乎就放过了这个人。为什么呢？不经过冰霜的考验， 怎么知道松柏的操守呢？’ 径山杲（径山杲，人名）说：‘沩山晚年好则极了， 教得一棚肉傀儡， 真是可爱。且说什么是可爱之处？面面相看手脚动， 哪里知道说话的是别人。’） 沩山（沩山，地名）上堂说法说：‘你们这些人， 只有大的机锋， 没有大的作用。’ 当时九峰（九峰，地名）在人群中， 便站了出来。
English
How could such a thing happen today? Then he composed a verse, saying: 'With one strike, forgetting all knowledge, no need for further cultivation. Every movement reveals the ancient path, not falling into silent mechanisms. Everywhere there are no traces to be found, the demeanor is beyond external sounds and sights. Those who have attained the Way in all directions say this is the highest potential.' When Weishan (Weishan, place name) heard this, he said to Yangshan (Yangshan, person's name): 'This person has thoroughly awakened.' Yangshan said: 'This is composed from the workings of the mind and consciousness; I will examine it myself.' Later, Yangshan saw Xiangyan (Xiangyan, person's name) and said: 'The abbot praised you, brother, for discovering a great matter; try to explain it.' Xiangyan recited the previous verse. Yangshan said: 'This is formed from past habits and memory; if you have truly realized something, then say something more.' Xiangyan then composed another verse, saying: 'Last year's poverty was not true poverty; this year's poverty is true poverty. Last year's poverty still had a place to insert an awl; this year's poverty has no awl at all.' Yangshan said: 'The Tathagata's Zen, I allow you, brother, to understand. The Patriarch's Zen, you haven't even dreamed of it.' Xiangyan then composed another verse, saying: 'I have a mechanism, in an instant I gaze at it. If someone doesn't understand, call another novice.' Yangshan then reported to Weishan, saying: 'Congratulations, brother Xiangyan, he has understood the Patriarch's Zen.' (Xuanjue (Xuanjue, person's name) said: 'Tell me, are the Tathagata's Zen and the Patriarch's Zen separate or not separate?' Changqing Leng (Changqing Leng, person's name) said: 'They are both cut off at once.' Yunju Xizheng (Yunju Xizheng, person's name) commented: 'The assembly discusses, the Tathagata's Zen is shallow, the Patriarch's Zen is profound. But why didn't Xiangyan ask what the Patriarch's Zen is at that time? If this question were asked, where would it be found?' Langye Jue (Langye Jue, person's name) said: 'Emperor Wu sought immortality but did not find it; Wang Qiao sat upright and ascended to heaven.' Weishan Zhe (Weishan Zhe, person's name) said: 'Xiangyan can be said to have no tile above and no place to insert an awl below, naked and bare, with nothing to grasp. If it weren't for Yangshan, he would have almost let this man go. Why? Without the strength of frost and snow, how can one know the integrity of pine and cypress?' Jingshan Gao (Jingshan Gao, person's name) said: 'Weishan in his later years was extremely good, teaching a whole shed of meat puppets, truly lovable. But what is lovable about them? They look at each other and move their hands and feet, how do they know that the speaker is someone else?') Weishan (Weishan, place name) ascended the hall and said: 'You people only have great potential, but no great function.' At that time, Jiufeng (Jiufeng, place name) was in the assembly and stepped forward. --------------------------------------------------------------------------------
Chinese
出去。师召之。九峰更不回顾。师云。此子。堪为法器。一日辞师云。某甲。辞违和尚。千里之外。不离左右。师动容云。善为。 灵云。初在沩山。因见桃花悟道。有偈云。三十年来寻剑客。几回落叶又抽枝。自从一见桃华后。直至如今更不疑。师览偈。诘其所悟。与之符契。师云。从缘悟达。永无退失。善自护持。 上林参师。师云。大德作甚么来。上林云。介胄全具。师云。尽卸了来。与大德相见。上林云。卸了也。师咄云。贼尚未打。卸作甚么。上林无对。仰山代云。请和尚屏却左右。师以手揖云。喏喏。上林。后参永泰。方谕其旨。 疏山到参。值师示众云。行脚高士。直须向声色里睡眠。声色里坐卧始得。疏山问。如何是不落声色句。师竖起拂子。疏山云。此是落声色句。师放下拂子归方丈。疏山不契。便辞香严。香严云。何不且住。疏山云。某甲与和尚无缘。香严云。有何因缘。试举看。疏山遂举前话香严云。某甲有个语。疏山云。道甚么。香严云。言发非声。色前不物。疏山云。元来此中有人。遂嘱香严云。向后有住处。某甲却来相见。乃去。师问香严云。问声色话底矮阇黎在么。香严云。已去也。师云。试举看。香严举前话。师云。他道甚么。香严云。深肯某甲。师失笑云。我 现代汉语译本： 九峰要离开时，沩山灵祐禅师叫住他。九峰头也不回。灵祐禅师说：‘这个孩子，可以成为佛法之器。’有一天，九峰向灵祐禅师辞别说：‘弟子某甲，要离开和尚您了，即使身在千里之外，我的心也不离开您左右。’灵祐禅师感动地说：‘好好保重。’ 灵祐禅师的弟子灵云志勤禅师，最初在沩山，因见到桃花而悟道。他作偈说：‘三十年来寻剑客，几回落叶又抽枝。自从一见桃花后，直至如今更不疑。’灵祐禅师看了偈语，盘问他所悟到的，与他的见解相符。灵祐禅师说：‘从因缘悟达，永远不会退失。好好守护保持你的悟境。’ 上林来参访灵祐禅师，灵祐禅师问：‘大德你来做什么？’上林说：‘全副武装而来。’灵祐禅师说：‘全都卸下来，才能与大德相见。’上林说：‘已经卸了。’灵祐禅师呵斥道：‘贼人还没打，卸什么卸？’上林无言以对。仰山慧寂禅师代为回答说：‘请和尚屏退左右。’灵祐禅师拱手说：‘喏喏。’上林后来参访永泰禅师，才明白其中的旨意。 疏山到沩山参访灵祐禅师，正赶上灵祐禅师向大众开示说：‘云游的高士，必须要在声色之中睡眠，在声色之中坐卧才行。’疏山问：‘如何是不落声色的句子？’灵祐禅师竖起拂尘。疏山说：‘这是落在声色的句子。’灵祐禅师放下拂尘回到方丈室。疏山不领会，便向香严智闲禅师辞行。香严说：‘为什么不住下？’疏山说：‘我和和尚您没有缘分。’香严说：‘有什么因缘，试着说来听听。’疏山于是举了之前的话。香严说：‘我有一句话。’疏山说：‘说什么？’香严说：‘言发非声，色前不物。’疏山说：‘原来这里有人。’于是嘱咐香严说：‘以后有住处，我再来相见。’然后离开了。灵祐禅师问香严说：‘问声色话的矮个子沙弥在哪里？’香严说：‘已经走了。’灵祐禅师说：‘试着举出来看看。’香严举了之前的话。灵祐禅师说：‘他说了什么？’香严说：‘他深深地肯定了我。’灵祐禅师失笑说：‘我...’