Chinese
僧问。如何是道。师云。无心是道。僧云。某甲不会。师云。会取不会底好。僧云。如何是不会底。师云。祇汝是。不是别人。复云。今时人。但直下体取不会底。正是汝心。正是汝佛。若向外得一知一解。将为禅道。且没交涉。名运粪入。不名运粪出。污汝心田。所以道不是道。 有僧参卫国。问。何方来。僧云。河南来。卫国云。黄河清也未。僧无对。师代云。小小狐儿。要过但过。用疑作甚么。 师示众云。汝等诸人。各呈所悟看。时有志和上座。出作礼。师云。不思善不思恶。正与么时。还我志和上座本来面目。志和云。正与么时。是某甲放身命处。师云。子莫落空不。志和云。某甲若见有空可落。何曾是放身命处。师云。到这里。何不问去。志和云。某甲到这里。亦不见有和尚可问。师云。汝福薄。扶吾宗不起。 师。因见仰山与北庵主。上问讯。时有官客吃茶次。师乃指示官人云。同参古佛来。庵主云。百年后。觅个人举这话也难得。师云。即今作么生。庵主云。结舌有分。答即不得。师云。官人见在。自己也道不得。庵主云。仰山不甘此对。师云。作个庵主也难得。 师。一日呈起如意。复画此<<PIC>T47p0581_01.gif</PIC> 现代汉语译本 僧人于是出去了。 僧人问：‘如何是道？’（什么是道？） 师父说：‘无心是道。’（没有分别心就是道。） 僧人说：‘弟子不明白。’ 师父说：‘明白那个不明白的才好。’ 僧人说：‘如何是不明白的？’ 师父说：‘就是你。不是别人。’ 又说：‘现在的人，只要直下承担这个不明白的，那就是你的心，那就是你的佛。如果向外求得一知半解，就当作是禅道，那完全不相干。这叫做运粪入，不叫做运粪出，污染你的心田。所以说不是道。’ 有僧人参访卫国禅师，卫国禅师问：‘从哪里来？’ 僧人说：‘从河南来。’ 卫国禅师说：‘黄河清了吗？’ 僧人无言以对。 师父代答说：‘小小狐狸，要过河就过，用得着疑惑什么？’ 师父对大众开示说：‘你们这些人，各自呈上你们所领悟的来看看。’ 当时有志和上座出来作礼。 师父说：‘不思善不思恶，正在这个时候，还我志和上座的本来面目。’ 志和说：‘正在这个时候，是我放舍身命的地方。’ 师父说：‘你莫要落空了。’ 志和说：‘弟子如果见到有空可落，又怎么能说是放舍身命的地方呢？’ 师父说：‘到了这里，为什么不问下去？’ 志和说：‘弟子到了这里，也不见有和尚可以问。’ 师父说：‘你福薄，扶不起我的宗风。’ 师父，因为见到仰山（Yangshan，人名）和北庵主（Bei Anzhu，人名），上前问讯。当时有官客正在吃茶。 师父于是指着官人说：‘一同参访古佛来了。’ 庵主说：‘百年之后，要找个人来举这句话也难得。’ 师父说：‘现在怎么样？’ 庵主说：‘结舌有份，回答不上来。’ 师父说：‘官人就在这里，自己也说不出来。’ 庵主说：‘仰山不甘心这样回答。’ 师父说：‘做个庵主也难得。’ 师父，有一天拿起如意（ruyi，一种象征吉祥的器物），又画了此图。
English
English version The monk then went out. A monk asked: 'What is the Dao?' (What is the Way?) The Master said: 'No-mind is the Dao.' (The Way is without a discriminating mind.) The monk said: 'I do not understand.' The Master said: 'It is good to understand that which cannot be understood.' The monk said: 'What is that which cannot be understood?' The Master said: 'It is you. Not someone else.' He further said: 'People nowadays, just directly take on that which cannot be understood, that is your mind, that is your Buddha. If you seek knowledge and understanding externally, and take it as the Chan (Zen) way, it is completely irrelevant. This is called carrying manure in, not carrying manure out, polluting your mind-field. Therefore, it is said it is not the Dao.' A monk visited Weiguo (Weiguo, name of a Zen master). Weiguo asked: 'Where do you come from?' The monk said: 'From Henan.' Weiguo said: 'Is the Yellow River clear yet?' The monk had no reply. The Master replied on his behalf: 'A little fox, if it wants to cross, just cross. Why doubt?' The Master addressed the assembly, saying: 'Each of you, present what you have realized and let me see.' At that time, the Venerable Zhihe (Zhihe, name of a monk) came forward and bowed. The Master said: 'Neither thinking of good nor thinking of evil, at just this moment, return to me the original face of the Venerable Zhihe.' Zhihe said: 'At just this moment, is where I release my life.' The Master said: 'Are you not falling into emptiness?' Zhihe said: 'If I saw emptiness to fall into, how could it be the place where I release my life?' The Master said: 'Having arrived here, why not ask further?' Zhihe said: 'Having arrived here, I do not see a Master to ask.' The Master said: 'Your blessings are thin, you cannot uphold my lineage.' The Master, seeing Yangshan (Yangshan, name of a monk) and the Abbot of the North Hermitage (Bei Anzhu, name of a monk), went forward to greet them. At that time, there was an official guest drinking tea. The Master then pointed to the official and said: 'Together they come to visit the ancient Buddha.' The Abbot said: 'After a hundred years, it will be difficult to find someone to bring up these words.' The Master said: 'What about right now?' The Abbot said: 'I have a share in being tongue-tied, I cannot answer.' The Master said: 'The official is right here, and he himself cannot say it either.' The Abbot said: 'Yangshan is not content with this answer.' The Master said: 'It is difficult to be an Abbot.' One day, the Master presented a ruyi (ruyi, a scepter-like object symbolizing good fortune), and also drew this picture. --------------------------------------------------------------------------------
Chinese
相云。有人道得。便得此如意。道道。时有僧云。此如意。本不是和尚底。师云。得而无用。又有僧云。设与某甲。亦无著处。 师因僧问。从上诸圣。直至如今。和尚意旨如何。师云。目前是甚么物。僧云。莫祇这便是么。师云。阿那个。僧云。适来祇对底。师云。尔拟那个去莫生事(蒋山勤云。问头太险答处太赊。二俱不了)。 僧问。如何是百丈真。师下禅床叉手立。云如何是和尚真。师却坐。 师上堂云。老僧百年后。向山下作一头水牯牛。左胁下书五字云。沩山僧某甲。当恁么时。唤作沩山僧。又是水牯牛。唤作水牯牛。又是沩山僧。毕竟唤作甚么即得。仰山出礼拜而退(云居膺云。师无异号 资福宝。代作一圆相拓起芭蕉清。代作此[○@牛]相呈之。又云。同道者方知南塔涌云。一千五百人善知识。只得一半 芭蕉彻代。当时作<<PIC>T47p0582_01.gif</PIC>此相呈之。又云。说也说了。注也注了。悟取好保宁勇云。和尚一等是入泥入水)。 师。敷扬宗教。凡四十余年。达者不可胜数。大中七年正月九日。盥漱敷坐。怡然而寂。寿八十三。腊六十四。塔于本山。谥大圆禅师。塔曰清净。 现代汉语译本： 沩山说：‘如果有人说得出来，就得到这如意。’（停顿）说！这时有个僧人说：‘这如意，本来就不是和尚您的。’ 沩山说：‘得到它而无用。’ 又有个僧人说：‘即使给了我，也没地方安放。’ 有个僧人问沩山：‘从上古以来的诸位圣贤，直到如今，和尚您的意旨是什么？’ 沩山说：‘眼前是什么东西？’ 僧人说：‘莫非就是这个吗？’ 沩山说：‘啊，哪个？’ 僧人说：‘刚才应对的那个。’ 沩山说：‘你打算到哪个地方去？不要惹事生非！’（蒋山勤评论说：‘问话太冒险，回答太敷衍，两者都不了了。’） 有个僧人问：‘什么是百丈（Baizhang）的真性？’ 沩山走下禅床，叉手站立，说：‘什么是和尚的真性？’ 沩山又坐回原处。 沩山上堂说法，说：‘老衲百年之后，将到山下做一头水牯牛。左边胁下写五个字：‘沩山僧某甲（Weishan monk so-and-so）。’当这个时候，叫作沩山僧，又是水牯牛；叫作水牯牛，又是沩山僧。到底应该叫作什么才对呢？’ 仰山（Yangshan）出来礼拜后退下。（云居膺（Yunju Ying）说：‘老师没有其他的称号。’ 资福宝（Zifu Bao）代替说出一个圆相，拓开芭蕉清。代替呈现这个牛相。又说：‘同道的人才知道。’ 南塔涌（Nanta Yong）说：‘一千五百个善知识，只得到一半。’ 芭蕉彻（Bajiao Che）代替。当时作此相呈现。又说：‘该说的都说了，该注释的都注释了，好好领悟。’ 保宁勇（Baoning Yong）说：‘和尚同样是入泥入水。’） 沩山弘扬宗教，总共四十多年，得道的人数不胜数。大中七年（公元853年）正月九日，洗漱完毕，敷坐而逝，安详寂灭。享年八十三岁，僧腊六十四年。塔葬在本山，谥号大圆禅师，塔名清净。
English
English version: Weishan said, 'If someone can speak it out, they will obtain this ruyi (scepter).’ (Pause) Speak! At this time, a monk said, 'This ruyi, originally does not belong to the monk, you.’ Weishan said, 'Obtaining it is useless.’ Another monk said, 'Even if it were given to me, there would be no place to put it.’ A monk asked Weishan, 'From the ancient sages, up to the present, what is the intention of the venerable monk?’ Weishan said, 'What is the thing before your eyes?’ The monk said, 'Could it be this?’ Weishan said, 'Ah, which one?’ The monk said, 'The one that just responded.’ Weishan said, 'Where do you intend to go? Don't create trouble!’ (Jiangshan Qin commented: 'The question is too risky, the answer is too perfunctory, neither is clear.’) A monk asked, 'What is the true nature of Baizhang?’ Weishan stepped down from the meditation platform, put his hands together, and stood up, saying, 'What is the true nature of the venerable monk?’ Weishan then sat back down. Weishan ascended the hall to preach, saying, 'After I, the old monk, have passed away for a hundred years, I will be reborn as a water buffalo at the foot of the mountain. On the left flank will be written five characters: ‘Weishan monk so-and-so (沩山僧某甲).’ At that time, calling it Weishan monk, it is also a water buffalo; calling it a water buffalo, it is also Weishan monk. What should it ultimately be called?’ Yangshan (仰山) came out, bowed, and retreated. (Yunju Ying (云居膺) said, 'The teacher has no other title.’ Zifu Bao (资福宝) substituted by drawing a circle, revealing the clear plantain. Substituted by presenting this buffalo form. He also said, 'Those who share the same path will know.’ Nanta Yong (南塔涌) said, 'Out of fifteen hundred good advisors, only half are obtained.’ Bajiao Che (芭蕉彻) substituted. At that time, this form was presented. He also said, 'What should be said has been said, what should be annotated has been annotated, understand it well.’ Baoning Yong (保宁勇) said, 'The venerable monk is equally entering the mud and water.’) Weishan propagated the religion for more than forty years, and the number of those who attained enlightenment was countless. On the ninth day of the first month of the seventh year of Dazhong (853 AD), after washing and sitting in full lotus posture, he passed away peacefully. He lived to the age of eighty-three, with sixty-four years as a monk. His stupa was built on this mountain, and he was posthumously named Zen Master Dayuan (大圆禅师), and the stupa was named Qingjing (清净). --------------------------------------------------------------------------------