Chinese
大正藏第 47 册 No. 1990 袁州仰山慧寂禅师语录 No. 1990 袁州仰山慧寂禅师语录 径山沙门语风圆信无地地主人郭凝之 编集 师，讳慧寂，韶州怀化叶氏子。年九岁，于广州和安寺投通禅师出家(即不语通)。十四岁，父母取归，欲与婚媾。师不从，遂断手二指，跪至父母前，誓求正法以答劬劳，父母乃许，再诣通处而得披剃。未登具，即游方。初谒耽源，已悟玄旨，后参沩山，遂升堂奥。 耽源谓师云：“国师当时传得六代祖师圆相，共九十七个，授与老僧乃云：‘吾灭后三十年，南方有一沙弥到来，大兴此教，次第传受，无令断绝。’我今付汝，汝当奉持。”遂将其本过与师，师接得一览便将火烧却。耽源一日问：“前来诸相甚宜秘惜。”师云：“当时看了便烧却也。”耽源云：“吾此法门无人能会，唯先师及诸祖师、诸大圣人方可委悉，子何得焚之？”师云：“慧寂一览已知其意，但用得，不可执本也。”耽源云：“然虽如此，于子即得，后人信之不及。”师云：“和尚若要，重录不难。”即重集一本呈上，更无遗失。耽源云：“然。” 耽源上堂，师出众作此○相，以手拓呈了，却叉手立。耽源以两手相交作拳示之，师进前三步作 现代汉语译本 《袁州仰山慧寂禅师语录》 径山沙门语风圆信和无地地主人郭凝之编集 慧寂禅师，俗姓叶，韶州怀化人。九岁时，在广州和安寺投通禅师（即不语通）出家。十四岁时，父母将他带回家，想让他结婚。慧寂禅师不肯，于是断去两根手指，跪在父母面前，发誓要寻求正法来报答父母的养育之恩。父母这才答应，让他再次回到通禅师处剃度。未受具足戒，就开始游历四方。最初拜访耽源禅师，已经领悟了玄妙的旨意，后来参访沩山禅师，于是登堂入室，深得其髓。 耽源禅师对慧寂禅师说：‘国师当年传授了六代祖师的圆相，总共有九十七个，交给老僧时说：“我圆寂后三十年，南方会有一位沙弥到来，大兴此教，依次传授下去，不要让它断绝。”我现在把它交给你，你应当好好奉持。’于是将原本交给慧寂禅师，慧寂禅师接过一看，就把它烧掉了。耽源禅师有一天问：‘之前的那些圆相，应该好好珍藏才是。’慧寂禅师说：‘当时看了就烧掉了。’耽源禅师说：‘我的这个法门，没有人能够领会，只有先师和各位祖师、各位大圣人才能完全明白，你为什么要把它们烧掉呢？’慧寂禅师说：‘慧寂我一看就已经知道了其中的意思，只要能用就行了，不必执着于原本。’耽源禅师说：‘即使如此，对你来说可以，后人恐怕难以相信。’慧寂禅师说：‘和尚如果想要，重新抄录一份并不难。’随即重新整理了一份呈上，没有遗漏任何内容。耽源禅师说：‘好吧。’ 耽源禅师上堂说法，慧寂禅师从人群中走出来，画了一个○相，用手托着展示给大家，然后叉手站立。耽源禅师用两手交叉握拳来表示，慧寂禅师向前走了三步，作……
English
English version The Record of Yuanzhou Yangshan Huiji Chan Master Compiled by Shramana Yufeng Yuanxin of Jingshan and Guo Ningzhi, the master of No-Land Land The Master, named Huiji, was a native of the Ye family in Huaihua, Shaozhou. At the age of nine, he became a monk under Chan Master Tong (also known as 'Silent Tong') at He'an Temple in Guangzhou. At the age of fourteen, his parents took him home, intending to marry him off. The Master refused, so he cut off two fingers, knelt before his parents, and vowed to seek the true Dharma to repay their nurturing kindness. His parents then agreed, and he returned to Tong to be tonsured again. Before receiving full ordination, he traveled around. He first visited Danyuan, and had already understood the profound meaning. Later, he visited Weishan, and then ascended to the hall, deeply grasping its essence. Danyuan said to the Master: 'The National Teacher at that time transmitted the round symbols of the Sixth Ancestor, a total of ninety-seven, and gave them to the old monk, saying: "Thirty years after my death, a Shramana from the South will come and greatly promote this teaching. Transmit it in order, without letting it be cut off." I now entrust it to you, you should uphold it well.' Then he handed over the original to the Master. The Master took it, glanced at it, and then burned it. One day, Danyuan asked: 'The previous symbols should be carefully treasured.' The Master said: 'I burned them after looking at them at that time.' Danyuan said: 'No one can understand my Dharma gate, only the former teacher and the ancestral masters, and all the great sages can fully understand it. Why did you burn them?' The Master said: 'Huiji already knows the meaning after one glance. It is enough to use it, one should not cling to the original.' Danyuan said: 'Even so, it is okay for you, but later people may not believe it.' The Master said: 'If the Abbot wants it, it is not difficult to rewrite it.' Then he recompiled a copy and presented it, without any omissions. Danyuan said: 'Alright.' Danyuan ascended the hall to give a Dharma talk. The Master came out from the crowd, drew this ○ symbol, presented it with his hands, and then stood with his hands folded. Danyuan crossed his hands and made a fist to show it. The Master stepped forward three steps and made... --------------------------------------------------------------------------------
Chinese
女人拜。耽源点头，师便礼拜。师浣衲次，耽源云：“正恁么时作么生？”师云：“正恁么时向甚么处见。” 后参沩山，沩山问：“汝是有主沙弥？无主沙弥？”师云：“有主。”沩山云：“主在甚么处？”师从西过东立。沩山异之。师问：“如何是真佛住处？”沩山云：“以思无思之妙，返思灵焰之无穷，思尽还源，性相常住，事理不二，真佛如如。”师于言下顿悟，自此执侍，前后盘桓十五载。 师扫地次，沩山问：“尘非扫得，空不自生。如何是尘非扫得？”师扫地一下。沩山云：“如何是空不自生？”师指自身，又指沩山。沩山云：“尘非扫得，空不自生。离此二途，又作么生？”师又扫地一下，又指自身，并指沩山。 沩山一日指田问师：“这丘田，那头高，这头低。”师云：“却是这头高，那头低。”沩山云：“尔若不信，向中间立看两头。”师云：“不必中间立，亦莫住两头。”沩山云：“若如是，着水看，水能平物。”师云：“水亦无定，但高处高平、低处低平。”沩山便休。 有施主送绢与沩山。师问：“和尚受施主如是供糍，将何报答？”沩山敲禅床示之。师云：“和尚何得将众人物作自己用？”(一本，沩山问师云：“有俗弟子将三束绢来与我赎钟子，故与世人受 现代汉语译本 一女人礼拜。耽源（Dan Yuan，禅师名）点头，禅师便也礼拜。禅师洗完袈裟后，耽源问：‘正在这个时候，你作何理解？’禅师说：‘正在这个时候，你又从哪里看见？’ 后来参访沩山（Wei Shan，禅师名），沩山问：‘你是有主的沙弥（Sha Mi，佛教出家男子），还是无主的沙弥？’禅师说：‘有主。’沩山说：‘主在什么地方？’禅师从西边走到东边站立。沩山对此感到惊异。禅师问：‘什么是真佛的住处？’沩山说：‘以思虑那无思虑的妙处，反过来思虑那灵性光焰的无穷无尽，思虑穷尽回归本源，自性与现象恒常存在，事相与真理不二，真佛就是这样如如不动。’禅师在听闻这些话后立刻顿悟，从此侍奉沩山，前后共十五年。 禅师扫地的时候，沩山问：‘尘埃不是扫就能扫掉的，空性也不是自己产生的。什么是尘埃不是扫就能扫掉的？’禅师扫了一下地。沩山说：‘什么是空性不是自己产生的？’禅师指了指自己，又指了指沩山。沩山说：‘尘埃不是扫就能扫掉的，空性也不是自己产生的。离开这两种途径，又该如何理解？’禅师又扫了一下地，又指了指自己，并指了指沩山。 沩山有一天指着田地问禅师：‘这块田，那头高，这头低。’禅师说：‘却是这头高，那头低。’沩山说：‘你若是不信，到中间站着看看两头。’禅师说：‘不必到中间站，也不要停留在两头。’沩山说：‘如果这样，用水来看，水能平物。’禅师说：‘水也没有定性，只是高处高平，低处低平。’沩山便不再说话。 有施主送绢给沩山。禅师问：‘和尚接受施主这样的供养，将用什么来报答？’沩山敲了一下禅床来示意。禅师说：‘和尚怎么能把大众的物品当作自己用呢？’（另一版本，沩山问禅师说：‘有俗家弟子拿三束绢来给我，想赎回钟槌，所以才接受世人的供养。’）
English
English version A woman prostrated. Dan Yuan (name of a Chan master) nodded, and the Chan master also prostrated. After the Chan master washed his robe, Dan Yuan asked, 'What is your understanding at this very moment?' The Chan master said, 'At this very moment, where do you see it from?' Later, he visited Wei Shan (name of a Chan master). Wei Shan asked, 'Are you a novice (Sha Mi, Buddhist male monastic) with a master, or a novice without a master?' The Chan master said, 'I have a master.' Wei Shan said, 'Where is the master?' The Chan master walked from west to east and stood there. Wei Shan was amazed by this. The Chan master asked, 'What is the dwelling place of the true Buddha?' Wei Shan said, 'Use the wonder of thinking about non-thinking, and in turn, contemplate the infinite radiance of the spirit. When thought is exhausted, return to the source. The nature and phenomena are eternally abiding, phenomena and principle are not two, the true Buddha is thus, unmoving.' Upon hearing these words, the Chan master immediately attained enlightenment and served Wei Shan from then on, for a total of fifteen years. When the Chan master was sweeping the floor, Wei Shan asked, 'Dust cannot be swept away, and emptiness does not arise by itself. What is dust that cannot be swept away?' The Chan master swept the floor once. Wei Shan said, 'What is emptiness that does not arise by itself?' The Chan master pointed to himself and then pointed to Wei Shan. Wei Shan said, 'Dust cannot be swept away, and emptiness does not arise by itself. Apart from these two paths, how should one understand?' The Chan master swept the floor again, and again pointed to himself and Wei Shan. One day, Wei Shan pointed to the field and asked the Chan master, 'This field, that end is high, and this end is low.' The Chan master said, 'It is this end that is high, and that end that is low.' Wei Shan said, 'If you don't believe it, stand in the middle and look at both ends.' The Chan master said, 'There is no need to stand in the middle, nor to dwell on either end.' Wei Shan said, 'If so, look at it with water; water can level things.' The Chan master said, 'Water also has no fixed nature; it is high and level in high places, and low and level in low places.' Wei Shan then stopped speaking. A donor sent silk to Wei Shan. The Chan master asked, 'Venerable, you accept such offerings from the donor, how will you repay them?' Wei Shan knocked on the meditation bed to indicate. The Chan master said, 'How can the Venerable use the belongings of the community as his own?' (Another version: Wei Shan asked the Chan master, 'A lay disciple brought three bundles of silk to me, wanting to redeem the bell clapper, so I accepted the offerings from the world.') --------------------------------------------------------------------------------
Chinese
福。”师云：“俗弟子则有绢与和尚赎钟子，和尚将何物酬他？”沩山以拄杖敲床三下，云：“我将这个酬他。”师云：“若是这个，用作甚么？”沩山又敲禅床三下，云：“汝嫌这个作甚么？”师云：“某甲不嫌这个，只是大家底。”沩山云：“尔既知是大家底，何得更就我觅物酬他？”师云：“只怪和尚把大家底行人事。”沩山云：“汝不见达磨大师从西天来此土，亦将此物来人事。汝诸人尽是受他信物者。”) 师在沩山为直岁作务归。沩山问：“甚么处去来？”师云：“田中来。”沩山云：“田中多少人？”师插锹叉手。沩山云：“今日南山大有人刈茅。”师拔锹便行。(玄沙备云：“我若见，即踏倒锹子。”僧问镜清：“仰山插锹，意旨如何？”镜清云：“狗䘖赦书，诸侯避道。”僧云：“只如玄沙踏倒，意旨如何？”镜清云：“不奈船何，打破戽斗。”僧云：“南山刈茅，意旨如何？”镜清云：“李靖三兄久经行阵。”云居钖云：“且道镜清下此一判，着？不着？”雪窦显云：“诸方咸谓插锹话奇特，大似随邪逐恶。据雪窦见处，仰山被沩山一问，直得草绳自缚，死去十分。”翠岩芝云：“仰山只得一橛，诸人别有会么？”) 师在沩山牧牛时，踢天泰上座问云：“一毛头师子现，即不问； 现代汉语译本： 福。’ 沩山说：‘俗家弟子用绢来替和尚赎钟子，和尚你用什么来酬谢他？’ 沩山用拄杖敲禅床三下，说：‘我用这个酬谢他。’ 仰山说：‘如果是这个，有什么用呢？’ 沩山又敲禅床三下，说：‘你嫌弃这个做什么？’ 仰山说：‘我并不嫌弃这个，只是这是大家的。’ 沩山说：‘你既然知道是大家的，为什么还要向我索取东西来酬谢他？’ 仰山说：‘只怪和尚你把大家的东西拿来做人情。’ 沩山说：‘你没看见达磨（Bodhidharma）大师从西天（India）来到此土（China），也用这个东西来做人情。你们这些人都是接受他的信物的人。’ 仰山在沩山（Weishan）做直岁，干完活回来。沩山问：‘什么地方回来？’ 仰山说：‘田里回来。’ 沩山说：‘田里有多少人？’ 仰山插锹叉手站立。沩山说：‘今天南山（Nanshan）有很多人在割茅草。’ 仰山拔起锹就走了。（玄沙（Xuansha）备说：‘我如果见到，就踢倒锹。’ 有僧人问镜清（Jingqing）：‘仰山插锹，意旨如何？’ 镜清说：‘狗䘖赦书，诸侯避道。’ 僧人说：‘那么玄沙踢倒，意旨如何？’ 镜清说：‘不奈船何，打破戽斗。’ 僧人说：‘南山割茅，意旨如何？’ 镜清说：‘李靖（Li Jing）三兄久经行阵。’ 云居钖（Yunjuxi）说：‘且说镜清下这个判断，对吗？不对吗？’ 雪窦显（Xuedouxian）说：‘各方都说插锹的话奇特，很像是随邪逐恶。依雪窦看来，仰山被沩山一问，简直是草绳自缚，死去十分。’ 翠岩芝（Cuiyanzhi）说：‘仰山只得到一截，你们各位还有别的体会吗？’） 仰山在沩山（Weishan）牧牛时，踢天泰（Tiantai）上座问：‘一毛头师子现，即不问；’
English
English version: ‘Blessings.’ Weishan (沩山) said, ‘The lay disciple used silk to redeem the bell for the monk, what will you, the monk, use to repay him?’ Weishan (沩山) struck the Zen bed three times with his staff, saying, ‘I will use this to repay him.’ Yangshan (仰山) said, ‘If it is this, what is it for?’ Weishan (沩山) struck the Zen bed three times again, saying, ‘What do you dislike about this?’ Yangshan (仰山) said, ‘I do not dislike this, it's just that it belongs to everyone.’ Weishan (沩山) said, ‘Since you know it belongs to everyone, why do you still seek something from me to repay him?’ Yangshan (仰山) said, ‘I only blame you, the monk, for using what belongs to everyone to do favors.’ Weishan (沩山) said, ‘Have you not seen that Bodhidharma (达磨) Master came from the Western Heaven (西天, India) to this land (此土, China), and also used this thing to do favors? All of you are recipients of his tokens.’ Yangshan (仰山) was working as a steward at Weishan (沩山), and returned after finishing his duties. Weishan (沩山) asked, ‘Where have you been?’ Yangshan (仰山) said, ‘From the fields.’ Weishan (沩山) said, ‘How many people are in the fields?’ Yangshan (仰山) planted his hoe and stood with his hands folded. Weishan (沩山) said, ‘Today, there are many people cutting thatch on Nanshan (南山).’ Yangshan (仰山) pulled up his hoe and left. (Xuansha (玄沙) Bei said, ‘If I had seen it, I would have kicked the hoe over.’ A monk asked Jingqing (镜清), ‘Yangshan (仰山) planting the hoe, what is the meaning?’ Jingqing (镜清) said, ‘The dog guards the amnesty decree, and the princes avoid the road.’ The monk said, ‘Then what is the meaning of Xuansha (玄沙) kicking it over?’ Jingqing (镜清) said, ‘There is nothing to be done about the boat, so break the water bailer.’ The monk said, ‘What is the meaning of cutting thatch on Nanshan (南山)?’ Jingqing (镜清) said, ‘Li Jing (李靖)'s three brothers have been in battle for a long time.’ Yunjuxi (云居钖) said, ‘Let's say that Jingqing (镜清)'s judgment, is it right? Is it wrong?’ Xuedouxian (雪窦显) said, ‘All sides say that the hoe-planting story is peculiar, much like following evil. According to Xuedou (雪窦)'s view, Yangshan (仰山), when asked by Weishan (沩山), was simply tying himself with a grass rope, dying ten times over.’ Cuiyanzhi (翠岩芝) said, ‘Yangshan (仰山) only got one piece, do you all have other understandings?’) When Yangshan (仰山) was herding cattle at Weishan (沩山), the senior monk Tiantai (踢天泰) asked, ‘A lion appearing from a single hair, I will not ask about;’ --------------------------------------------------------------------------------