English
English version: 'Twice it was the mind being involved with external realms, then entering the Samadhi of self-enjoyment, therefore he didn't see it.' Weishan (Zen Master Weishan) asked the Master (the Zen Master being questioned): 'The cause and condition of Baizhang (Zen Master Baizhang Huaihai) visiting Mazu (Zen Master Mazu Daoyi) again, what is the intention of these two venerable masters?' The Master said: 'This is to reveal great potential and great function.' Weishan said: 'Mazu produced eighty-four good advisors (those who are proficient in Buddhism and can guide others), how many of them attained great potential? How many attained great function?' The Master said: 'Baizhang attained great potential, Huangbo (Zen Master Huangbo Xiyun) attained great function, the rest are all teachers who chant and guide (teachers who only explain the Dharma).' Weishan said: 'So it is, so it is.' Weishan cited Baizhang's wild fox story to ask the Master. The Master said: 'Huangbo often uses this device (Zen Master Huangbo often uses this kind of sharp wit).' Weishan said: 'You say, is it innate? Or learned from others?' The Master said: 'It is both receiving the teacher's transmission and understanding the principle through one's own nature.' Weishan said: 'So it is, so it is.' Weishan cited Baizhang asking Huangbo where he had been, Huangbo said: 'Coming from picking mushrooms at the foot of Mount Daxiong (coming back from picking mushrooms at the foot of Mount Daxiong).' Baizhang said: 'Did you see a tiger (Did you see a tiger)?' Huangbo then made a tiger's roar, Baizhang picked up an axe and made a chopping gesture, Huangbo then gave Baizhang a slap, Baizhang smiled and returned. He ascended the hall and said to the assembly: 'There is a tiger at the foot of Mount Daxiong, all of you must be careful (all of you must be careful), this old man Baizhang was bitten by it today (today I was bitten by it).' He asked the Master: 'What do you make of it?' The Master said: 'What do you think, Venerable?' Weishan said: 'Baizhang should have chopped him to death with an axe at that time, why did it come to this?' The Master said: 'Not so (it's not like that).' Weishan said: 'What do you make of it?' The Master said: 'Baizhang only knows how to ride the tiger's head, but doesn't know how to grab the tiger's tail (Baizhang only knows how to ride the tiger's head, but doesn't know how to grab the tiger's tail).' Weishan said: 'You have a phrase of dangerous cliffs (your phrase is very insightful).' Weishan cited Nanquan (Zen Master Nanquan Puyuan) asking Huangbo: 'Through the study of Dhyana, wisdom, etc., one clearly sees the Buddha-nature, what is the principle of this?' Huangbo said: 'Throughout the twelve periods of the day, I do not rely on a single thing (throughout the twelve periods of the day, I do not rely on a single thing).' Nanquan said: 'Could that be the Elder's view?' Huangbo said: 'I dare not (I dare not).' Nanquan said: 'The money for the thin soup can be put aside for now, who will pay for the straw sandals?' --------------------------------------------------------------------------------
Chinese
还？”黄檗休去。问师云：“莫是黄檗构他南泉不得么？”师云：“不然，须知黄檗有陷虎之机。”沩山云：“子见处得与么长？” 黄檗在南泉为首座，一日捧钵向南泉位中坐。南泉入堂见乃问：“长老！甚年中行道？”黄檗云：“威音王已前。”南泉云：“犹是王老师儿孙下去。”黄檗便过第二位坐，南泉便休。沩山云：“欺敌者亡。”师云：“不然，须知黄檗有陷虎之机。”沩山云：“子见处得与么长？” 沩山举黄檗示众云：“汝等诸人尽是噇酒糟汉，与么行脚何处有今日？还知大唐国里无禅师么？”时有僧云：“只如诸方匡徒领众，又作么生？”黄檗云：“不道无禅，只是无师。”问师：“作么生？”师云：“鹅王择乳，素非鸭类。”沩山云：“此实难辩(沩仰师资鼓唱拈评，机语尽多，如具《临济录》中者，兹不重载)。” 奯上座因到百丈。百丈云：“阇黎有事相借问，得么？”奯云：“幸自非言，何须譗𧫡？”百丈云：“收得安南，又忧塞北。”奯擘开胸云：“与么？不与么？”百丈云：“要且难构，要且难构。”奯云：“知即得，知即得。”师云：“若有人知此二人落处，不妨奇特。若辩不得，大似日中迷露。” 举五峰问僧：“甚么处来？”僧云：“庄上来。”五峰云 现代汉语译本 问：‘还有（什么可说的）吗？’黄檗（Huangbo）[人名]便离开了。有人问（赵州）老师说：‘莫非是黄檗（Huangbo）[人名]无法难倒南泉（Nanquan）[人名]吗？’老师说：‘不是这样，要知道黄檗（Huangbo）[人名]有设陷阱捕捉老虎的本事。’沩山（Weishan）[人名]说：‘你所见到的有这么深远吗？’ 黄檗（Huangbo）[人名]在南泉（Nanquan）[人名]那里担任首座，有一天拿着钵到南泉（Nanquan）[人名]的位置上坐下。南泉（Nanquan）[人名]进入禅堂看见了，就问：‘长老！你修行多少年了？’黄檗（Huangbo）[人名]说：‘在威音王（Weiyinwang）[佛名]之前。’南泉（Nanquan）[人名]说：‘你仍然是王老师的子孙。’黄檗（Huangbo）[人名]于是到第二个位置坐下，南泉（Nanquan）[人名]便停止了追问。沩山（Weishan）[人名]说：‘欺骗敌人的人会自取灭亡。’老师说：‘不是这样，要知道黄檗（Huangbo）[人名]有设陷阱捕捉老虎的本事。’沩山（Weishan）[人名]说：‘你所见到的有这么深远吗？’ 沩山（Weishan）[人名]举黄檗（Huangbo）[人名]的事迹来开示大众说：‘你们这些人都是吃酒糟的家伙，这样到处参学，哪里会有今天？难道知道大唐国里没有禅师吗？’当时有个僧人说：‘像各处开堂收徒，带领大众的，又是怎么回事呢？’黄檗（Huangbo）[人名]说：‘不是说没有禅，只是没有老师。’（僧人）问（赵州）老师：‘怎么说？’老师说：‘鹅王选择乳，本来就不是鸭子的种类。’沩山（Weishan）[人名]说：‘这实在难以分辨（沩山（Weishan）[地名]和仰山（Yangshan）[地名]师徒互相唱和，评论，机锋语很多，如果具备《临济录（Linjilu）》[书名]中的内容，这里就不重复记载了）。’ 奯（Huo）[人名]上座有一次来到百丈（Baizhang）[人名]那里。百丈（Baizhang）[人名]说：‘阇黎（Sheli）[佛教用语，意为尊者]有些事情想请教，可以吗？’奯（Huo）[人名]说：‘幸好本来就不是言语所能表达的，何必用言语来试探呢？’百丈（Baizhang）[人名]说：‘收复了安南（Annan）[地名]，又担心塞北（Saibei）[地名]。’奯（Huo）[人名]敞开胸怀说：‘这样？不这样？’百丈（Baizhang）[人名]说：‘终究难以难倒，终究难以难倒。’奯（Huo）[人名]说：‘知道就知道了，知道就知道了。’老师说：‘如果有人知道这两个人落脚之处，那就不妨奇特。如果分辨不出来，就像在太阳底下迷失了露水一样。’ 举五峰（Wufeng）[地名]问僧人：‘从哪里来？’僧人说：‘从庄上来。’五峰（Wufeng）[地名]说
English
English version ‘What else?’ Huangbo [person's name] left. Someone asked the teacher, ‘Could it be that Huangbo [person's name] couldn't challenge Nanquan [person's name]?’ The teacher said, ‘It's not like that. You should know that Huangbo [person's name] has the skill to set traps for tigers.’ Weishan [person's name] said, ‘Is your understanding that far-reaching?’ Huangbo [person's name] was the head monk at Nanquan's [person's name] place. One day, he took his bowl and sat in Nanquan's [person's name] seat. Nanquan [person's name] entered the hall and saw him, and asked, ‘Elder! How many years have you been practicing the Way?’ Huangbo [person's name] said, ‘Before Weiyinwang [Buddha's name].’ Nanquan [person's name] said, ‘You are still the descendants of Teacher Wang.’ Huangbo [person's name] then went to sit in the second seat, and Nanquan [person's name] stopped questioning him. Weishan [person's name] said, ‘He who deceives the enemy will perish.’ The teacher said, ‘It's not like that. You should know that Huangbo [person's name] has the skill to set traps for tigers.’ Weishan [person's name] said, ‘Is your understanding that far-reaching?’ Weishan [person's name] cited Huangbo's [person's name] actions to instruct the assembly, saying, ‘All of you are wine-soaked fellows. Wandering around like this, how can you have today? Do you know that there are no Zen masters in the Great Tang Dynasty?’ At that time, a monk said, ‘What about those who open halls, gather disciples, and lead the assembly in various places?’ Huangbo [person's name] said, ‘It's not that there is no Zen, but there are no teachers.’ (The monk) asked the teacher, ‘What do you mean?’ The teacher said, ‘The swan king chooses milk; it is not of the duck kind by nature.’ Weishan [person's name] said, ‘This is indeed difficult to discern (The master and disciple of Weishan [place name] and Yangshan [place name] echoed each other, commenting, and there were many sharp exchanges. If one has the content of the 'Linjilu' [book name], it will not be repeated here).’ The Venerable Huo [person's name] once came to Baizhang's [person's name] place. Baizhang [person's name] said, ‘Venerable Sir, I have something to ask you, may I?’ Huo [person's name] said, ‘Fortunately, it is not something that can be expressed in words, why test with words?’ Baizhang [person's name] said, ‘Having recovered Annan [place name], one worries about Saibei [place name].’ Huo [person's name] opened his chest and said, ‘Like this? Not like this?’ Baizhang [person's name] said, ‘Ultimately difficult to challenge, ultimately difficult to challenge.’ Huo [person's name] said, ‘Knowing is knowing, knowing is knowing.’ The teacher said, ‘If someone knows where these two people are situated, that would be quite remarkable. If one cannot discern it, it is like being lost in the dew in the midday sun.’ Wufeng [place name] asked a monk, ‘Where do you come from?’ The monk said, ‘From the village.’ Wufeng [place name] said --------------------------------------------------------------------------------
Chinese
：“汝还见牛么？”僧云：“见。”五峰云：“见左角？见右角？”僧无语。五峰代云：“见无左右。”师别云：“还辨左右么？” 有一行者随法师入佛殿，行者向佛而唾。法师云：“行者少去就，何以唾佛？”行者云：“将无佛处来与某甲唾。”法师无对。沩山云：“仁者却不仁者，不仁者却仁者。”师代法师云：“但唾行者。”又云：“行者若有语，即向伊道：‘还我无行者处来。’” 师接机利物为宗门标准，再迁东平，将顺寂，数僧侍立，师以偈示之，云：“一二二三子，平目复仰视，两口一无舌，即是吾宗旨。”至日午升座辞众，复说偈云：“年满七十七，无常在今日，日轮正当午，两手攀屈膝。”言讫，以两手抱膝而终。阅明年，南塔涌禅师迁灵骨归仰山，塔于集云峰下，谥智通禅师妙光之塔。 现代汉语译本： ‘你还看见牛吗？’僧人回答：‘看见了。’五峰问道：‘看见左边的角？还是右边的角？’僧人无言以对。五峰替他回答说：‘看见了没有左右之分。’ 禅师另外问道：‘还能分辨左右吗？’ 有一个修行者跟随法师进入佛殿，修行者朝着佛像吐唾沫。法师说：‘修行者太没规矩了，怎么能朝佛像吐唾沫呢？’ 修行者说：‘你找个没有佛的地方来给我吐。’ 法师无言以对。沩山（Weishan）禅师说：‘仁慈的人反而不仁慈，不仁慈的人反而仁慈。’ 禅师替法师回答说：‘只管朝修行者吐。’ 又说：‘修行者如果辩解，就对他说：‘还我一个没有修行者的地方来。’’ 禅师接引学人，利益众生，以此作为宗门的标准。后来迁居东平，将要圆寂时，有几位僧人侍立在旁，禅师用偈语开示他们，说：‘一二二三子，平目复仰视，两口一无舌，即是吾宗旨。’ 到正午时升座向大众告别，又说偈语：‘年满七十七，无常在今日，日轮正当午，两手攀屈膝。’说完，就用两手抱着膝盖圆寂了。第二年，南塔涌（Nanta Yong）禅师将灵骨迁回仰山（Yangshan），建塔于集云峰下，谥号为智通禅师妙光之塔。
English
English version: ‘Do you still see the ox?’ The monk replied, ‘I see it.’ Wufeng (Five Peaks) asked, ‘Do you see the left horn? Or the right horn?’ The monk was speechless. Wufeng answered for him, ‘Seeing without left or right.’ The Master asked separately, ‘Can you still distinguish left from right?’ A practitioner followed a Dharma master into the Buddha hall. The practitioner spat towards the Buddha image. The Dharma master said, ‘Practitioner, you are being disrespectful. How can you spit at the Buddha?’ The practitioner said, ‘Find me a place where there is no Buddha for me to spit.’ The Dharma master had no reply. Weishan (Mount Wei) said, ‘The benevolent one is actually not benevolent, and the not benevolent one is actually benevolent.’ The Master answered for the Dharma master, ‘Just spit at the practitioner.’ He also said, ‘If the practitioner argues, tell him: ‘Return me a place where there is no practitioner.’’ The Master took guiding students and benefiting beings as the standard of the Zen school. Later, he moved to Dongping. When he was about to pass away, several monks were standing by his side. The Master instructed them with a verse, saying: ‘One two two three child, level eyes looking up, two mouths one without tongue, that is my teaching.’ At noon that day, he ascended the seat to bid farewell to the assembly, and again spoke a verse: ‘Seventy-seven years complete, impermanence is today, the sun is right at noon, both hands clasping bent knees.’ After saying this, he passed away with both hands embracing his knees. The following year, Zen Master Nanta Yong (Southern Pagoda Yong) moved his spiritual bones back to Yangshan (Mount Yang), and built a pagoda at the foot of Jiyun Peak, with the posthumous title of the Pagoda of Wisdom Penetrating Zen Master Wonderful Light. --------------------------------------------------------------------------------