Chinese
得。”师云：“如金与金，终无异色，岂有异名？”沩山云：“作么生是无异名底道理？”师云：“瓶、盘、钗、钏、券、盂、盆。”沩山云：“寂子说禅如师子吼，惊散狐、狼、野干之属。” 师一日侍沩山，忽闻鸟鸣，沩山云：“伊说事却径。”师云：“不可向别人道。”沩山云：“何故恁么道？”师云：“为伊说太直。”沩山云：“多少法门寂子一时推下。”师云：“推下事作么生？”沩山敲禅床三下。 师住王莽山，因归省觐，沩山问：“子既称善知识，争辨得诸方来者知有、不知有，有师承、无师承，是义学、是玄学？子试说看。”师云：“慧寂有验处。但见僧来，便竖起拂子，问伊：‘诸方还说这个不说？’又云：‘这个且置，诸方老宿意作么生？’”沩山叹云：“此是从上宗门中牙爪。”沩山又问：“大地众生业识茫茫，无本可据，子作么生知他有之与无？”师云：“慧寂有验处。”时有一僧从面前过，师召云：“阇黎！”僧回首。师云：“和尚！这个便是业识茫茫，无本可据。”沩山云：“此是师子一滴乳，迸散六斛驴乳。” 师问双峰：“师弟近日见处如何？”云：“据某见处，实无一法可当情。”师云：“汝解犹在境。”云：“某祇如此，师兄又如何？”师云：“汝岂不知？ 现代汉语译本： 慧寂禅师说：‘是。’ 沩山禅师说：‘如同金子和金子，最终没有不同的颜色，难道会有不同的名称吗？’ 慧寂禅师问：‘怎样才是没有不同名称的道理呢？’ 慧寂禅师说：‘瓶子、盘子、钗、钏（手镯）、圈、盂（碗）、盆。’ 沩山禅师说：‘寂子（慧寂禅师）说禅就像狮子吼，惊散狐狸、狼、野狗之类。’ 慧寂禅师一天侍奉沩山禅师，忽然听到鸟叫声，沩山禅师说：‘它说话却很直接。’ 慧寂禅师说：‘不能向别人说。’ 沩山禅师说：‘为什么这么说？’ 慧寂禅师说：‘因为它说得太直白了。’ 沩山禅师说：‘多少法门寂子一时推翻。’ 慧寂禅师说：‘推翻了又怎么样？’ 沩山禅师敲了三下禅床。 慧寂禅师住在王莽山，因为回家探亲，沩山禅师问：‘你既然被称为善知识（Kalyanamitra），怎么辨别各方来的人知道有、不知道有，有师承、没有师承，是义学、是玄学？你试着说说看。’ 慧寂禅师说：‘慧寂有验证的地方。只要见到僧人来，就竖起拂子，问他：‘各方还说这个不说？’又说：‘这个且放一边，各方老宿（长老）的意图是什么？’ 沩山禅师赞叹说：‘这是从上宗门中的牙爪（得力助手）。’ 沩山禅师又问：‘大地众生业识茫茫，没有根本可以依据，你怎么样知道他有还是没有？’ 慧寂禅师说：‘慧寂有验证的地方。’ 这时有一个僧人从面前经过，慧寂禅师叫道：‘阇黎（Acarya）！’ 僧人回头。 慧寂禅师说：‘和尚（Upadhyaya）！这个便是业识茫茫，没有根本可以依据。’ 沩山禅师说：‘这是狮子的一滴乳，迸散六斛驴乳。’ 慧寂禅师问双峰禅师：‘师弟近日见解如何？’ 双峰禅师说：‘据我所见，实在没有一法可以符合实情。’ 慧寂禅师说：‘你的理解还在境界中。’ 双峰禅师说：‘我只是这样，师兄又如何？’ 慧寂禅师说：‘你难道不知道？’
English
English version: The master (Huiji) said, 'Yes.' Weishan said, 'Like gold and gold, there is ultimately no different color, how could there be different names?' Huiji asked, 'How is it the principle of having no different names?' Huiji said, 'Bottle, plate, hairpin, bracelet, ring, bowl, basin.' Weishan said, 'Jizi's (Huiji's) Chan talk is like a lion's roar, scattering foxes, wolves, and jackals.' One day, the master (Huiji) was attending Weishan, and suddenly heard a bird singing. Weishan said, 'It speaks directly about things.' The master (Huiji) said, 'It cannot be said to others.' Weishan said, 'Why do you say so?' The master (Huiji) said, 'Because it speaks too directly.' Weishan said, 'How many Dharma gates Jizi overturned at once.' The master (Huiji) said, 'What happens after overturning?' Weishan knocked the meditation bed three times. The master (Huiji) was residing at Wangmang Mountain, and because he was returning home to visit his parents, Weishan asked, 'Since you are called a Kalyanamitra (good spiritual friend), how do you discern whether those who come from various directions know or do not know, have a lineage or do not have a lineage, are engaged in doctrinal study or profound learning? Try to explain it.' The master (Huiji) said, 'Huiji has a way to verify. Whenever I see a monk coming, I raise my whisk and ask him, 'Do the various directions speak of this or not?' Then I say, 'Let's put this aside for now, what is the intention of the old masters in the various directions?' Weishan sighed and said, 'This is the fang and claw (capable assistant) from the ancestral gate.' Weishan then asked, 'The sentient beings of the great earth have confused karmic consciousness, with no basis to rely on, how do you know whether they have it or not?' The master (Huiji) said, 'Huiji has a way to verify.' At that moment, a monk passed by in front of them. The master (Huiji) called out, 'Acarya (teacher)!' The monk turned his head. The master (Huiji) said, 'Upadhyaya (preceptor)! This is precisely the confused karmic consciousness with no basis to rely on.' Weishan said, 'This is one drop of a lion's milk, scattering six bushels of donkey's milk.' The master (Huiji) asked Shuangfeng, 'How is your understanding recently, fellow disciple?' Shuangfeng said, 'According to my understanding, there is truly not a single dharma that can accord with reality.' The master (Huiji) said, 'Your understanding is still within the realm.' Shuangfeng said, 'I am just like this, how about you, senior brother?' The master (Huiji) said, 'Don't you know?' --------------------------------------------------------------------------------
Chinese
无一法可当情者。”沩山闻云：“寂子一句，疑杀天下人。”(玄觉云：“经道‘实无有法，然灯佛与我授记’，他道‘实无一法可当情’，为甚么道‘解犹在境’？且道利害在甚么处？”) 一日雨下，天性上座谓师云：“好雨。”师云：“好在甚么处？”天性无语。师云：“某甲却道得。”天性云：“好在甚么处？”师指雨，天性又无语。师云：“何得大智而默？” 一日，第一座举起拂子，云：“若人作得道理即与之。”师云：“某甲作得道理，还得否？”座云：“但作得道理便得。”师乃掣将拂子去。(云居钖云：“甚么处是仰山道理？”) 庞居士问：“久向仰山，到来，为甚么却覆？”师竖起拂子，居士云：“恰是。”师云：“是仰？是覆？”居士乃打露柱云：“虽然无人，也要露柱证明。”师掷拂子云：“若到诸方，一任举似。”(隐静岑云：“大小小释迦被庞居士一拶，直得手忙脚乱，只如居士打露柱一下，又作么生？鲸吞海水尽，露出珊瑚枝。”) 三圣到参，师问：“汝名甚么？”三圣云：“慧寂。”师云：“慧寂是我名。”三圣云：“我名慧然。”师大笑而已。 有官人访师，师问：“官居何位？”云：“推官。”师竖起拂子，云：“还推得这个么？”官人无 现代汉语译本： ‘没有一个法可以对应情感。’沩山（Weishan，禅师名）听后说：‘慧寂（Huiji，人名）这句话，足以让天下人疑惑。’（玄觉（Xuanjue，禅师名）说：‘经书上说“实际上没有一个法，然灯佛（Dipamkara Buddha）给我授记”，他却说“实际上没有一个法可以对应情感”，为什么说“理解仍然停留在境界上”？那么，利害关系在哪里呢？’） 一天下雨，天性上座（Tianxing，僧人尊称）对师父说：‘好雨。’师父问：‘好在哪里？’天性（Tianxing）无言以对。师父说：‘我却说得出。’天性（Tianxing）问：‘好在哪里？’师父指着雨，天性（Tianxing）再次无言以对。师父说：‘为何拥有大智慧却沉默不语？’ 一天，第一座（Diyi zuo，寺院中职位）举起拂子，说：‘如果有人能说出道理，就给他。’师父问：‘我如果说出道理，可以得到吗？’第一座（Diyi zuo）说：‘只要说出道理就可以得到。’师父于是夺过拂子。（云居钖（Yunju Xi，禅师名）说：‘哪里是仰山（Yangshan，地名，也指仰山慧寂禅师）的道理？’） 庞居士（Pang Ju Shi，在家修行者）问：‘久仰仰山（Yangshan，地名，也指仰山慧寂禅师）大名，今日到来，为何反而遮掩？’师父竖起拂子，居士说：‘恰恰如此。’师父问：‘是仰（Yang，显露）？是覆（Fu，遮盖）？’居士于是打露柱（Lu zhu，寺院中的柱子）说：‘即使无人，也要露柱（Lu zhu）证明。’师父扔掉拂子说：‘如果到了其他地方，任凭你怎样说。’（隐静岑（Yinjing Cen，禅师名）说：‘大大小小的释迦（Sakyamuni，佛教创始人）被庞居士（Pang Ju Shi）一逼问，顿时手忙脚乱，只是居士（Ju Shi）打露柱（Lu zhu）一下，又是什么意思？鲸鱼吞尽海水，露出珊瑚枝。’） 三圣（Sansheng，人名）前来参拜，师父问：‘你叫什么名字？’三圣（Sansheng）说：‘慧寂（Huiji）。’师父说：‘慧寂（Huiji）是我的名字。’三圣（Sansheng）说：‘我叫慧然（Huiran）。’师父只是大笑。 有官员拜访师父，师父问：‘您担任什么官职？’回答说：‘推官（Tuiguan，官职名）。’师父竖起拂子，问：‘能推究得了这个吗？’官员无言以对。
English
English version: 'There isn't a single dharma that can correspond to emotions.' Weishan (Weishan, a Chan master) heard this and said, 'Huiji's (Huiji, a person's name) statement is enough to make everyone in the world doubt.' (Xuanjue (Xuanjue, a Chan master) said, 'The scriptures say, 'In reality, there isn't a single dharma, Dipamkara Buddha (Dipamkara Buddha) gave me a prediction,' yet he says, 'In reality, there isn't a single dharma that can correspond to emotions,' why say 'Understanding still remains in the realm'? So, where does the advantage or disadvantage lie?') One day it was raining, and the senior monk Tianxing (Tianxing, an honorific for monks) said to the master, 'Good rain.' The master asked, 'What's good about it?' Tianxing (Tianxing) was speechless. The master said, 'I can say it.' Tianxing (Tianxing) asked, 'What's good about it?' The master pointed to the rain, and Tianxing (Tianxing) was again speechless. The master said, 'Why be silent when possessing great wisdom?' One day, the first seat (Diyi zuo, a position in the monastery) raised a whisk and said, 'If anyone can speak the principle, it will be given to them.' The master asked, 'If I speak the principle, can I get it?' The first seat (Diyi zuo) said, 'As long as you speak the principle, you can get it.' The master then snatched the whisk away. (Yunju Xi (Yunju Xi, a Chan master) said, 'Where is Yangshan's (Yangshan, a place name, also refers to Chan Master Yangshan Huiji) principle?') Layman Pang (Pang Ju Shi, a lay practitioner) asked, 'I have long admired Yangshan (Yangshan, a place name, also refers to Chan Master Yangshan Huiji), but having arrived today, why is it covered up instead?' The master raised a whisk, and the layman said, 'Exactly so.' The master asked, 'Is it Yang (Yang, revealing)? Is it Fu (Fu, covering)?' The layman then struck a pillar (Lu zhu, a pillar in the monastery) saying, 'Even if there is no one, the pillar (Lu zhu) must bear witness.' The master threw down the whisk and said, 'If you go to other places, you can say whatever you want.' (Yinjing Cen (Yinjing Cen, a Chan master) said, 'The great and small Sakyamunis (Sakyamuni, the founder of Buddhism) were so flustered by Layman Pang's (Pang Ju Shi) questioning, but what does the layman (Ju Shi) striking the pillar (Lu zhu) mean? The whale swallows the sea, revealing the coral branch.') Sansheng (Sansheng, a person's name) came to visit, and the master asked, 'What is your name?' Sansheng (Sansheng) said, 'Huiji (Huiji).' The master said, 'Huiji (Huiji) is my name.' Sansheng (Sansheng) said, 'My name is Huiran (Huiran).' The master just laughed. An official visited the master, and the master asked, 'What position do you hold?' He replied, 'Investigating Judge (Tuiguan, an official title).' The master raised a whisk and asked, 'Can you investigate this?' The official was speechless. --------------------------------------------------------------------------------
Chinese
对。师令众下语，皆不契。时三圣不安，在涅槃堂内将息。师令侍者去请下语。三圣云：“但道和尚今日有事。”师又令侍者问：“未审有甚么事？”三圣云：“再犯不容。” 南塔光涌禅师北游谒临济，复归侍师。师云：“汝来作甚么？”南塔云：“礼觐和尚。”师云：“还见和尚么？”南塔云：“见。”师云：“和尚何似驴？”南塔云：“某甲见和尚亦不似佛。”师云：“若不似佛，似个甚么？”南塔云：“若有所似，与驴何别？”师大惊云：“凡、圣两忘，情尽体露。吾以此验人二十年，无决了者，子保任之。”师每谓人云：“此子肉身佛也。” 霍山到参，师闭目坐。霍山乃翘起右足，云：“如是如是，西天二十八祖亦如是、中华六祖亦如是、和尚亦如是、景通亦如是。”师起来，打四藤条，霍山因此自称集云峰下四藤条天下大禅师。 赤干行者闻钟声，乃问：“有耳打钟？无耳打钟？”师云：“汝但问，莫愁我答不得。”行者云：“早个问了也。”师喝云：“去。”刘侍御问：“了心之旨可得闻乎？”师云：“若要了心，无心可了；无了之心，是名真了。” 陆希声相公欲谒师，先作此○相封呈。师开封，于相下面书云：“不思而知，落第二头；思而知之，落第三首。”遂封回。 现代汉语译本 师父让众僧回答，但都不合他的意。当时三圣（指僧人，具体是谁有争议）身体不适，在涅槃堂内休息。师父让侍者去请三圣回答。三圣说：‘只说和尚今天有事。’师父又让侍者问：‘不知有什么事？’三圣说：‘再犯不容。’ 南塔光涌禅师（僧人名）北游拜见临济禅师（僧人名），之后回来侍奉师父。师父问：‘你回来做什么？’南塔说：‘礼拜觐见和尚。’师父问：‘还见到和尚了吗？’南塔说：‘见到了。’师父问：‘和尚像什么？像驴吗？’南塔说：‘我见和尚也不像佛。’师父问：‘不像佛，像什么？’南塔说：‘如果有所像，与驴有什么区别？’师父大惊说：‘凡圣两忘，情尽体露。我用这个来检验人二十年，没有能决断的，你好好保持。’师父常对人说：‘这孩子是肉身佛啊。’ 霍山（僧人名）来参拜，师父闭着眼睛坐着。霍山于是翘起右脚，说：‘如是如是，西天二十八祖（佛教传说中的二十八位祖师）也这样，中华六祖（指禅宗六祖慧能）也这样，和尚也这样，景通（霍山自称）也这样。’师父起来，打了四藤条，霍山因此自称集云峰下四藤条天下大禅师。 赤干行者（僧人名）听到钟声，于是问：‘有耳朵打钟？没有耳朵打钟？’师父说：‘你只管问，不要愁我答不上来。’行者说：‘早已经问过了。’师父喝道：‘去！’刘侍御（官名）问：‘了心（明白心性）的旨意可以听闻吗？’师父说：‘若要了心，无心可了；没有了的心，才叫做真了。’ 陆希声相公（官名）想要拜见师父，先做了这样一个○相（指某种图或符号）封好呈上。师父打开封，在○相下面写道：‘不思而知，落第二头；思而知之，落第三首。’于是封好回了回去。