English
English version: ‘Indeed.’ For example, the Mahayana Dharma transcends the four propositions (negating the four logical possibilities) and surpasses the hundred negations (transcending all erroneous views). It has been spoken, it has been completely expressed. Do you still recognize Yangshan (Yangshan, a person's name, referring to Yangshan Huiji)?” Yangshan was attending Weishan (Weishan, a person's name, referring to Weishan Lingyou) on a walk when he suddenly saw dust rising ahead. Weishan said, ‘What is that ahead?’ Yangshan went closer to look and then made this <<PIC>T47p0583_01.gif</PIC> gesture (as in the original text, referring to a certain gesture or posture), and Weishan nodded in approval. Weishan addressed the assembly, saying, ‘All sentient beings are without Buddha-nature (Buddha-nature, the potential for enlightenment).’ Yanguan (Yanguan, a place name, referring to the Yanguan monastery) addressed the assembly, saying, ‘All sentient beings have Buddha-nature.’ Two monks from Yanguan went to inquire. Having arrived at Weishan, they heard Weishan's teachings, which were unfathomable, and they were somewhat disrespectful. Therefore, one day while talking with Yangshan, they advised him, saying, ‘Brother, you must study diligently; the Buddha-dharma is not easy.’ Yangshan then made this ○ gesture (as in the original text, referring to a certain gesture or posture), presented it with his hand, and then threw it behind him. Then he opened both hands and asked the two monks for something. The two monks were at a loss. Yangshan said, ‘My brothers, you must indeed study diligently; the Buddha-dharma is not easy.’ Then he got up and left. At that time, the two monks returned to Yanguan. After walking thirty li, one monk suddenly had an awakening and said, ‘It should be known that Weishan said, ‘All sentient beings are without Buddha-nature,’ and it is certainly not wrong.’ Then he returned to Weishan. The other monk continued for several more li, and because of crossing a river, he suddenly had an awakening and sighed to himself, ‘Weishan said, ‘All sentient beings are without Buddha-nature,’ and there is indeed a reason for him to say so.’ He also returned to Weishan and long followed Weishan's teachings. Because there were several people from Yanguan's community who came to Weishan and refused to be convinced, one day, during a communal labor (collective work) of carrying rice stalks in the west village, Yangshan arrived at the ridge and put down the rice stalks. Afterwards, a dozen or so people also arrived and put down the rice stalks. Yangshan then raised the carrying pole (a tool for carrying rice stalks) and walked around in front of everyone, saying, ‘Is there? Is there?’ None of the monks answered. Yangshan said, ‘Deceived!’ Then he carried the rice stalks away. Weishan and Yangshan were herding cattle together. Weishan said, ‘Are there any Bodhisattvas (Bodhisattva, an enlightened being) here?’ Yangshan said, ‘Yes.’ Weishan said, ‘Which one do you see?’ --------------------------------------------------------------------------------
Chinese
是，试指出看。”师云：“和尚疑那个不是，试指出看。”沩山便休。 师送果子上沩山，沩山接得，问：“子甚么处得来？”师云：“家园底。”沩山云：“堪吃也未？”师云：“未敢尝，先献和尚。”沩山云：“是阿谁底？”师云：“慧寂底。”沩山云：“既是子底，因甚么教我先尝？”师云：“和尚尝千尝万。”沩山便吃，云：“犹带酸涩在。”师云：“酸涩莫非自知？”沩山不答。 师夏末问讯沩山次，沩山云：“子一夏不见上来，在下面作何所务？”师云：“某甲在下面锄得一片畬，下得一箩种。”沩山云：“子今夏不虚过。”师却问：“未审和尚一夏之中作何所务？”沩山云：“日中一食，夜后一寝。”师云：“和尚今夏亦不虚过。”道了乃吐舌。沩山云：“寂子何得自伤己命？”(沩山喆云：“仰山眼照四天下，到大圆面前却向净地吃交。大圆可谓养子之缘，不免挂后人唇齿。”龙门远云：“沩仰父子寻常相见，游戏神通不同小小，还有知得底么？若无，山僧与汝诸人说看。开得一片畬，绵绵密密，两顿粥饭其道自办。山僧一夏与诸人相见，自是诸人不荐。若也荐成一片，是甚么一片？看取当门箭。”西禅儒云：“沩仰父子出入卷舒得能自在，诸人切不得作世谛商量，又不得作佛法解会。 现代汉语译本：‘是，你试着指出来看看。’仰山说道。沩山说：‘你怀疑哪个不是，你试着指出来看看。’沩山便沉默不语。 仰山送水果给沩山，沩山接过水果，问道：‘你从哪里得来的？’仰山说：‘自家田园里产的。’沩山说：‘可以吃了吗？’仰山说：‘我不敢先尝，先献给和尚您。’沩山说：‘是谁的？’仰山说：‘慧寂（慧寂，仰山慧寂）的。’沩山说：‘既然是你的，为什么叫我先尝？’仰山说：‘和尚您尝千尝万。’沩山便吃了，说：‘还带着酸涩的味道。’仰山说：‘酸涩的味道莫非是自己知道？’沩山不回答。 夏天快结束时，仰山前去问候沩山，沩山说：‘你一个夏天不见上来，在下面做什么事情？’仰山说：‘弟子在下面开垦了一片田，种了一箩筐种子。’沩山说：‘你今年夏天没有白过。’仰山反问道：‘不知道和尚您一个夏天之中做了什么事情？’沩山说：‘中午吃一顿饭，晚上睡一个觉。’仰山说：‘和尚您今年夏天也没有白过。’说完就吐了吐舌头。沩山说：‘慧寂你为何要自伤己命？’（沩山喆评论说：‘仰山眼观四面八方，到了大圆（大圆，指沩山）面前却在干净的地方摔了一跤。大圆可以说是养育儿子的好缘分，免不了被后人议论。’龙门远评论说：‘沩山和仰山父子平常相见，游戏神通不同寻常，还有人知道其中的奥妙吗？如果没有，老僧我就为你们说说看。开垦一片田，绵绵密密，两顿粥饭自然就有了。老僧我一个夏天和你们相见，只是你们不明白。如果明白了这一片田，是什么一片田？看看当门的箭（当门箭，比喻直指人心）。’西禅儒评论说：‘沩山和仰山父子出入卷舒都能自在，你们千万不要用世俗的眼光来衡量，也不要用佛法的道理来解释。’）
English
English version: ‘Yes, try to point it out.’ Yangshan (Yangshan, refers to Yangshan Huiji) said. Weishan (Weishan, refers to Weishan Lingyou) said, ‘You suspect which one is not, try to point it out.’ Weishan then remained silent. Yangshan sent fruit to Weishan. Weishan took the fruit and asked, ‘Where did you get it from?’ Yangshan said, ‘From my own garden.’ Weishan said, ‘Is it edible yet?’ Yangshan said, ‘I dare not taste it first, I offer it to you, the Abbot, first.’ Weishan said, ‘Whose is it?’ Yangshan said, ‘Huiji’s (Huiji, refers to Yangshan Huiji).’ Weishan said, ‘Since it is yours, why do you ask me to taste it first?’ Yangshan said, ‘Abbot, you taste it a thousand times, ten thousand times.’ Weishan then ate it and said, ‘It still has a sour and astringent taste.’ Yangshan said, ‘Isn't the sour and astringent taste known to oneself?’ Weishan did not answer. Near the end of summer, Yangshan went to greet Weishan. Weishan said, ‘I haven't seen you come up for a whole summer. What have you been doing down there?’ Yangshan said, ‘This disciple has cultivated a field down there and planted a basket of seeds.’ Weishan said, ‘You have not wasted this summer.’ Yangshan asked in return, ‘I wonder what the Abbot has been doing during this summer?’ Weishan said, ‘One meal at midday, one sleep after night.’ Yangshan said, ‘Abbot, you have not wasted this summer either.’ After saying that, he stuck out his tongue. Weishan said, ‘Huiji, why do you harm your own life?’ (Weishan Zhe commented: ‘Yangshan's eyes look in all directions, but when he comes to Dayuan (Dayuan, refers to Weishan), he stumbles in a clean place. Dayuan can be said to be a good karmic connection for raising a son, and it is inevitable that later generations will discuss it.’ Longmen Yuan commented: ‘Weishan and Yangshan, father and son, usually meet, and their playful supernatural powers are extraordinary. Does anyone know the mystery in it? If not, I, the old monk, will tell you. Cultivating a field, densely and closely, two meals of porridge and rice will naturally be available. I, the old monk, have met with you all this summer, but you do not understand. If you understand this field, what kind of field is it? Look at the arrow at the door (arrow at the door, a metaphor for directly pointing to people's minds).’ Xichan Ru commented: ‘Weishan and Yangshan, father and son, can freely enter and exit, roll up and stretch out. You must not measure it with worldly views, nor should you explain it with Buddhist doctrines.’) --------------------------------------------------------------------------------
Chinese
既总不许与么商量，毕竟如何会？开得一片畬，种得一箩粟，回头闲一望，山青水又绿。终日只一餐，夜后只一宿，困来仲脚眠，千足与万足。相将八月九月来，篱边烂熳铺黄菊。”东林颜云：“今时师僧千百成群，经冬过夏虚消岁月，深屈古人。东林不是捡点先圣，仰山逞俊太过，吐舌只得一半。”) 沩山一日见师来，即以两手相交过，各拨三下，却竖一指。师亦以两手相交过，各拨三下，却向胸前，仰一手，覆一手，以目瞻视。沩山休去。 沩山喂鸦生饭，回头见师，云：“今日为伊上堂一上。”师云：“某甲随例得闻。”沩山云：“闻底事作么生？”师云：“鸦作鸦鸣，鹊作鹊噪。”沩山云：“争奈声色何？”师云：“和尚适来道甚么？”沩山云：“我祇道为伊上堂一上。”师云：“为甚么唤作声色？”沩山云：“虽然如此，验过也无妨。”师云：“大事因缘又作么生验？”沩山竖起拳。师云：“终是指东画西。”沩山云：“子适来问甚么？”师云：“问和尚大事因缘。”沩山云：“为甚么唤作指东画西？”师云：“为着声色故，某甲所以问过。”沩山云：“并未晓了此事。”师云：“如何得晓了此事？”沩山云：“寂子声色，老僧东西。”师云：“一月千江体不分水。”沩山云：“应须与么始 现代汉语译本 ‘既然总是不允许这样商量，究竟该如何领会？开垦出一片田地，种得一箩筐谷子，回头悠闲地一望，山是青的，水又是绿的。整天只吃一顿饭，夜晚只睡一觉，困了就伸直脚睡觉，千足虫和万足虫也一样。相约在八月九月到来，篱笆边盛开着烂漫的黄色菊花。’东林颜说：‘现在的僧人成千上百，经冬过夏虚度光阴，大大地委屈了古人。东林不是在挑剔先圣，仰山逞能太过，说出来的也只得一半。’ 沩山（Weishan，禅师名）有一天看见师父来，就两手交叉，各自拨动三下，然后竖起一根手指。师父也两手交叉，各自拨动三下，然后放在胸前，一手仰着，一手覆着，用眼睛看着。沩山就此作罢。 沩山喂乌鸦吃剩饭，回头看见师父，说：‘今天为它们上堂说法一次。’师父说：‘弟子也随例听闻。’沩山说：‘听到了什么？’师父说：‘乌鸦发出乌鸦的叫声，喜鹊发出喜鹊的叫声。’沩山说：‘如何对待声色？’师父说：‘和尚刚才说了什么？’沩山说：‘我只是说为它们上堂说法一次。’师父说：‘为什么称作声色？’沩山说：‘虽然如此，检验一下也无妨。’师父说：‘大事因缘又如何检验？’沩山竖起拳头。师父说：‘终究是指东画西。’沩山说：‘你刚才问什么？’师父说：‘问和尚大事因缘。’沩山说：‘为什么称作指东画西？’师父说：‘因为执着于声色，弟子所以才问。’沩山说：‘还没有明白这件事。’师父说：‘如何才能明白这件事？’沩山说：‘寂子的声色，老僧的东西。’师父说：‘一月映千江，本体不分水。’沩山说：‘应当这样才行。’
English
English version ‘Since it's never allowed to discuss it this way, how can one ultimately understand? Clearing a patch of land, planting a basket of millet, turning back for a leisurely look, the mountains are green and the water is green again. Eating only one meal all day, sleeping only one night, stretching out one's legs when sleepy, like millipedes and centipedes. Coming together in the eighth and ninth months, with chrysanthemums blooming profusely by the fence.’ Donglin Yan (Donglin Yan, a monk's name) said: ‘Today's monks, in groups of hundreds and thousands, waste their years idly through winter and summer, greatly wronging the ancients. Donglin is not criticizing the former sages; Yangshan (Yangshan, a monk's name) is showing off too much, only speaking half of the truth.’ One day, Weishan (Weishan, a Zen master) saw the master coming, and immediately crossed his hands, flicking them three times each, then raised one finger. The master also crossed his hands, flicking them three times each, then placed them in front of his chest, one hand facing up, one hand facing down, gazing at them with his eyes. Weishan then stopped. Weishan fed the crows leftover rice, turned around and saw the master, and said, ‘Today, I will give a Dharma talk for them.’ The master said, ‘I will listen as usual.’ Weishan said, ‘What did you hear?’ The master said, ‘The crows make crow sounds, the magpies make magpie sounds.’ Weishan said, ‘How about sound and form (shengse, sounds and sights, sensory experiences)?’ The master said, ‘What did the abbot just say?’ Weishan said, ‘I just said I would give a Dharma talk for them.’ The master said, ‘Why call it sound and form?’ Weishan said, ‘Even so, it doesn't hurt to test it.’ The master said, ‘How do you test the great matter of cause and condition (dashi yinyuan, the great matter of cause and condition, referring to enlightenment)?’ Weishan raised his fist. The master said, ‘Ultimately, it's pointing east and painting west.’ Weishan said, ‘What did you ask just now?’ The master said, ‘Asked the abbot about the great matter of cause and condition.’ Weishan said, ‘Why call it pointing east and painting west?’ The master said, ‘Because of attachment to sound and form, that's why I asked.’ Weishan said, ‘You still don't understand this matter.’ The master said, ‘How can one understand this matter?’ Weishan said, ‘Jizi's sound and form, the old monk's things.’ The master said, ‘One moon reflects in a thousand rivers, the essence does not separate from the water.’ Weishan said, ‘It must be like this to begin with.’ --------------------------------------------------------------------------------