Chinese
事。东寺见乃云：“已相见了也。”师云：“恁么相见，莫不当否？”东寺归方丈闭却门。师归，举似沩山。沩山云：“寂子是甚么心行？”师云：“若不恁么，争识得伊？”(保福展云：“仰山大似蚊子上铁牛。”承天宗云：“仰山识得东寺，强说道理即不可。设使沩山去，也未能得与东寺相见在。”) 师问东寺云：“借一路过那边，还得否？”东寺云：“大凡沙门不可祇一路也，别更有么？”师良久。东寺却问：“借一路过那边，得否？”师云：“大凡沙门不可祇一路也，别更有么？”东寺云：“祇有此。”师云：“大唐天子决定姓金。” 师在中邑谢戒，中邑拍口作和和声；师从西过东，中邑又拍口作和和声；师从东过西，中邑又拍口作和和声。师当中而立，然后谢戒。中邑云：“甚么处得此三昧？”师云：“于曹溪印子上脱来。”中邑云：“汝道曹溪用此三昧接甚么人？”师云：“接一宿觉。”师云：“和尚甚处得此三昧？”中邑云：“我于马大师处得此三昧。”(琅玡觉云：“愁人莫向愁人说。”)师问：“如何得见佛性义？”中邑云：“我与汝说个譬喻：如一室有六窗，内有一猕猴。外有猕猴从东边唤猩猩，猩猩即应；如是，六窗俱唤俱应。”师礼谢，起云：“适蒙和尚譬喻，无不了知。 现代汉语译本： 事件：仰山（Yangshan）到东寺（Dongsi）拜访，东寺说：‘已经相见了。’仰山问：‘这样相见，莫不是不对吗？’东寺回到方丈室关上了门。仰山回去后，把这件事告诉了沩山（Weishan）。沩山说：‘寂子（Jizi，指东寺）是什么样的心行？’仰山说：‘如果不这样，怎么能认识他？’（保福展（Baofu Zhan）说：‘仰山很像蚊子叮铁牛。’承天宗（Cheng Tianzong）说：‘仰山认识东寺，硬说出道理就不对了。即使沩山去，也不能和东寺相见。’） 仰山问东寺：‘借一条路到那边去，可以吗？’东寺说：‘大凡出家人不可以只有一条路，还有别的路吗？’仰山沉默良久。东寺反问：‘借一条路到那边去，可以吗？’仰山说：‘大凡出家人不可以只有一条路，还有别的路吗？’东寺说：‘只有这一条。’仰山说：‘大唐天子一定是姓金。’ 仰山在中邑（Zhongyi）谢戒，中邑拍着嘴发出‘和和’的声音；仰山从西边走到东边，中邑又拍着嘴发出‘和和’的声音；仰山从东边走到西边，中邑又拍着嘴发出‘和和’的声音。仰山站在中间，然后谢戒。中邑说：‘从什么地方得到这种三昧（Samadhi，禅定）？’仰山说：‘从曹溪（Caoxi，六祖慧能的道场）的印子上脱胎而来。’中邑说：‘你说曹溪用这种三昧接引什么人？’仰山说：‘接引一宿觉（Yisujue，指永嘉玄觉禅师）。’仰山问：‘和尚从什么地方得到这种三昧？’中邑说：‘我从马大师（Ma Dashi，马祖道一）处得到这种三昧。’（琅玡觉（Langye Jue）说：‘愁人不要向愁人诉说。’）仰山问：‘如何才能见到佛性（Buddha-nature）的意义？’中邑说：‘我和你说个譬喻：如一间屋子有六个窗户，里面有一只猕猴。外面有一只猕猴从东边叫“猩猩”，猩猩就应答；像这样，六个窗户都叫都应答。’仰山礼拜感谢，起身说：‘刚才蒙和尚的譬喻，没有不了解的。’
English
English version: Event: Yangshan visited Dongsi, and Dongsi said, 'We have already met.' Yangshan asked, 'Is such a meeting not inappropriate?' Dongsi returned to his abbot's room and closed the door. After Yangshan returned, he told Weishan about this. Weishan said, 'What is Jizi's (referring to Dongsi) state of mind?' Yangshan said, 'If it weren't like this, how could one recognize him?' (Baofu Zhan said, 'Yangshan is very much like a mosquito biting an iron ox.' Cheng Tianzong said, 'Yangshan recognizes Dongsi, but it is wrong to force a rational explanation. Even if Weishan went, he would not be able to meet Dongsi.') Yangshan asked Dongsi, 'Is it permissible to borrow a road to go over there?' Dongsi said, 'Generally, a Shramana (Buddhist monk) should not have only one road; is there another road?' Yangshan remained silent for a long time. Dongsi asked in return, 'Is it permissible to borrow a road to go over there?' Yangshan said, 'Generally, a Shramana should not have only one road; is there another road?' Dongsi said, 'There is only this one.' Yangshan said, 'The Emperor of the Great Tang must be named Jin.' Yangshan was expressing gratitude for receiving the precepts in Zhongyi. Zhongyi clapped his mouth, making a 'ho ho' sound. Yangshan walked from west to east, and Zhongyi again clapped his mouth, making a 'ho ho' sound. Yangshan walked from east to west, and Zhongyi again clapped his mouth, making a 'ho ho' sound. Yangshan stood in the middle and then expressed his gratitude for receiving the precepts. Zhongyi said, 'Where did you obtain this Samadhi (meditative state)?' Yangshan said, 'It comes from being reborn from the seal of Caoxi (the Sixth Patriarch Huineng's monastery).' Zhongyi said, 'Who do you say Caoxi uses this Samadhi to receive?' Yangshan said, 'To receive Yisujue (referring to Yongjia Xuanjue Zen master).' Yangshan asked, 'Where did the Abbot obtain this Samadhi?' Zhongyi said, 'I obtained this Samadhi from Master Ma (Mazu Daoyi).' (Langye Jue said, 'A sorrowful person should not speak to another sorrowful person.') Yangshan asked, 'How can one see the meaning of Buddha-nature?' Zhongyi said, 'Let me give you an analogy: Imagine a room with six windows, and inside there is a macaque. Outside, there is a macaque calling 'Orangutan' from the east side, and the orangutan responds. Likewise, all six windows call and all respond.' Yangshan bowed in gratitude and stood up, saying, 'Just now, I received the Abbot's analogy, and there is nothing I do not understand.' --------------------------------------------------------------------------------
Chinese
更有一事：祇如内猕猴睡着，外猕猴欲与相见，又且如何？”中邑下绳床，执师手作舞，云：“猩猩与汝相见了，譬如蟭螟虫在蚊子眼睫上作窠，向十字街头叫云：‘土旷人稀，相逢者少。’”(云居锡云：“中邑当时若不得仰山这一句语，何处有中邑也？”崇寿稠云：“还有人定得此道理么？若定不得，只是个弄精魂脚手，佛性义在甚么处？”玄觉云：“若不是仰山，争得见中邑。且道甚么处是仰山得见中邑处？”) 师参岩头，岩头举起拂子。师展坐具，岩头拈拂子置背后。师将坐具搭肩上而出，岩头云：“我不肯汝放，祇肯汝收。” 师与长沙玩月次，师云：“人人尽有这个，祇是用不得。”长沙云：“恰是倩汝用。”师云：“尔作么生用？”长沙劈胸与一踏。师云：“㘞直下似个大虫。”(长庆棱云：“前彼此作家，后彼此不作家。”乃别云：“邪法难扶。”保福展云：“好一个月，只是用力太多，被他踏破，却成两个。人人尽道岑大虫奇特，须知仰山有陷虎之机。”德山密代云：“更与一踏。”琅玡觉云：“李陵虽好手，争兔陷畬身。”径山杲云：“皎洁一轮，寒光万里。灵利者，叶落知秋。阘茸者，忠言逆耳，休不休、已不已。小释迦有陷虎之机，老大虫却无牙齿。当时一踏岂造次？蓦然倒 现代汉语译本：还有一件事：如果内在的猕猴睡着了，外在的猕猴想要与它相见，又该如何是好呢？’中邑禅师走下绳床，拉着仰山禅师的手跳舞，说：‘猩猩已经与你相见了，譬如蟭螟虫在蚊子的眼睫毛上筑巢，在十字街头叫喊着说：“地广人稀，相逢的人很少。”’（云居锡禅师说：‘中邑禅师当时如果不是得到仰山禅师的这句话，哪里会有中邑禅师呢？’崇寿稠禅师说：‘还有人能确定这个道理吗？如果不能确定，就只是在玩弄精魂的手段，佛性的意义又在哪里呢？’玄觉禅师说：‘如果不是仰山禅师，怎么能见到中邑禅师。那么，仰山禅师见到中邑禅师的关键在哪里呢？’） 仰山禅师参访岩头禅师，岩头禅师举起拂子。仰山禅师展开坐具，岩头禅师把拂子放到背后。仰山禅师将坐具搭在肩上走了出去，岩头禅师说：‘我不允许你放下，只允许你收起。’ 仰山禅师与长沙禅师一起赏月，仰山禅师说：‘人人都有这个（指佛性），只是用不上。’长沙禅师说：‘恰恰是请你来用。’仰山禅师说：‘你打算怎么用？’长沙禅师朝仰山禅师胸口就是一脚。仰山禅师说：‘㘞，简直像只大老虎。’（长庆棱禅师说：‘前面彼此都是内行，后面彼此都不是内行。’于是又说：‘邪法难以扶持。’保福展禅师说：‘好一个月亮，只是用力太多，被他一脚踏破，却变成了两个。人人都说岑大虫（指长沙禅师）奇特，要知道仰山禅师有设陷阱捉老虎的本事。’德山密代禅师说：‘再给他一脚。’琅玡觉禅师说：‘李陵虽然是好手，争夺兔子却让自己陷入了困境。’径山杲禅师说：‘皎洁的一轮明月，寒光照耀万里。灵敏的人，看到落叶就知道秋天来了。迟钝的人，忠言逆耳，停止不了，完结不了。小释迦（指仰山禅师）有设陷阱捉老虎的本事，老大虫（指长沙禅师）却没有牙齿。当时那一脚难道是随便踢的吗？突然倒地’
English
English version: Furthermore, there is one more thing: If the inner monkey is asleep, and the outer monkey wants to meet it, then what should be done?' Chan Master Zhongyi stepped down from the rope bed, held Chan Master Yangshan's hand and danced, saying, 'The orangutan has already met you, like a gnat building a nest on the eyelash of a mosquito, shouting at the crossroads, saying: 'The land is vast and the people are few, those who meet are rare.' (Chan Master Yunju Xi said: 'If Chan Master Zhongyi had not received this sentence from Chan Master Yangshan at that time, where would Chan Master Zhongyi be?' Chan Master Chongshou Chou said: 'Are there still people who can ascertain this principle? If you cannot ascertain it, it is just playing with the tricks of the spirit, where is the meaning of Buddha-nature?' Chan Master Xuanjue said: 'If it were not for Chan Master Yangshan, how could one see Chan Master Zhongyi. Then, where is the key to Chan Master Yangshan seeing Chan Master Zhongyi?') Chan Master Yangshan visited Chan Master Yantou, and Chan Master Yantou raised his whisk. Chan Master Yangshan spread out his sitting mat, and Chan Master Yantou placed the whisk behind his back. Chan Master Yangshan put the sitting mat on his shoulder and went out, and Chan Master Yantou said, 'I will not allow you to put it down, I will only allow you to take it back.' Chan Master Yangshan and Chan Master Changsha were enjoying the moon together, and Chan Master Yangshan said, 'Everyone has this (referring to Buddha-nature), but they cannot use it.' Chan Master Changsha said, 'It is precisely inviting you to use it.' Chan Master Yangshan said, 'How do you intend to use it?' Chan Master Changsha kicked Chan Master Yangshan in the chest. Chan Master Yangshan said, '㘞, it's just like a big tiger.' (Chan Master Changqing Leng said, 'Before, both were experts, later, neither were experts.' Then he said separately, 'It is difficult to support heretical dharma.' Chan Master Baofu Zhan said, 'What a good moon, but too much force was used, and he kicked it into two. Everyone says that Cen the Big Tiger (referring to Chan Master Changsha) is peculiar, but you must know that Chan Master Yangshan has the ability to trap tigers.' Chan Master Deshan Mi replaced him, saying, 'Give him another kick.' Chan Master Langye Jue said, 'Although Li Ling is a good hand, he fell into the trap himself while fighting for a rabbit.' Chan Master Jingshan Gao said, 'A bright full moon, its cold light shines for thousands of miles. Those who are clever know that autumn has come when the leaves fall. Those who are dull, good advice is unpleasant to the ear, they cannot stop, they cannot end. Little Shakyamuni (referring to Chan Master Yangshan) has the ability to trap tigers, but the old big tiger (referring to Chan Master Changsha) has no teeth. Was that kick at that time casual? Suddenly falling to the ground' --------------------------------------------------------------------------------
Chinese
地非偶尔。众中还有缁素得二老出者么？”良久云：“设有，也是掉棒打月。”) 师参古堤和尚，古堤云：“去，汝无佛性。”师叉手近前三步应诺。古堤笑云：“子！甚么处得此三昧来？”师云：“我从耽源处得名，沩山处得地。”古堤云：“莫是沩山的子么？”师云：“世谛即不无，佛法即不敢。”师却问：“和尚从甚处得此三昧？”古堤云：“我从章敬处得此三昧。”师叹云：“不可思议，来者难为凑泊。” 师到虔州处微，处微问云：“汝名甚么？”师云：“慧寂。”处微云：“那个是慧？那个是寂？”师云：“祇在目前。”处微云：“犹有前后在。”师云：“前后且置，和尚见个甚么？”处微云：“吃茶去。” 师后开法王莽山，问僧：“近离甚处？”僧云：“庐山。”师云：“曾到五老峰么？”僧云：“不曾到。”师云：“阇黎不曾游山。”(云门偃云：“此语皆为慈悲之故，有落草之谈。”沩山秀云：“今人尽道慈悲之故有落草之谈，只知捉月，不觉水深。忽若云门当时谨慎唇吻，未审，后人若为话会？然水母无目，求食须假于虾。”黄龙心云：“云门仰山只有受璧之心，且无割城之意。殊不知被这僧一时领过。黄龙今日更作死马医。”乃拈拂子度与僧，僧拟接，便打。沩山喆云 现代汉语译本： ‘地非偶尔。’（这并非偶然。）众中还有僧人和在家居士得到二位老宿（指古堤和慧寂）的真传吗？”良久，（慧寂）说：“即使有，也是用棍子打月亮，毫无用处。” 慧寂禅师参访古堤和尚，古堤说：“走开，你没有佛性。”慧寂叉手向前走了三步，应诺了古堤的话。古堤笑着说：“你！从哪里得到这种三昧（指禅定）？”慧寂说：“我从耽源处得到名声，在沩山处得到实地。”古堤说：“莫非是沩山的弟子吗？”慧寂说：“世俗谛上来说，确实如此；但佛法上来说，不敢当。”慧寂反问：“和尚从哪里得到这种三昧？”古堤说：“我从章敬处得到这种三昧。”慧寂叹息道：“不可思议，后来的人难以凑合。” 慧寂禅师来到虔州处微处，处微问：“你叫什么名字？”慧寂说：“慧寂。”处微说：“哪个是慧？哪个是寂？”慧寂说：“就在眼前。”处微说：“还有前后之分。”慧寂说：“前后暂且不论，和尚你见到了什么？”处微说：“吃茶去。” 慧寂禅师后来在王莽山开法，问僧人：“最近从哪里来？”僧人说：“庐山。”慧寂说：“曾到过五老峰吗？”僧人说：“不曾到过。”慧寂说：“你没有游览过山。”（云门偃说：“这句话都是因为慈悲的缘故，有落草之谈。”沩山秀说：“现在的人都说因为慈悲的缘故有落草之谈，只知道捉月，不觉水深。如果云门当时谨慎言辞，不知道后人该如何理解？然而水母没有眼睛，求食必须依靠虾。”黄龙心说：“云门和仰山只有接受玉璧的心意，却没有割让城池的意愿。殊不知被这个僧人一时领会过去了。黄龙今天再来做死马当活马医。”于是拿起拂子递给僧人，僧人想要接，就被打了。沩山喆说
English
English version: 'The ground is not accidental.' Are there any monks or laypeople in the assembly who have received the true transmission from these two old masters (referring to Guti and Huiji)?” After a long pause, (Huiji) said, “Even if there are, it's like hitting the moon with a stick, completely useless.” Master Huiji visited Abbot Guti, who said, 'Go away, you have no Buddha-nature.' Huiji bowed and took three steps forward in agreement. Guti smiled and said, 'You! Where did you get this samadhi (referring to meditative concentration) from?' Huiji said, 'I got my name from Damyuan, and my grounding from Weishan.' Guti said, 'Could you be a disciple of Weishan?' Huiji said, 'In terms of worldly truth, it is so; but in terms of Buddhist Dharma, I dare not claim it.' Huiji then asked, 'Where did the Abbot get this samadhi from?' Guti said, 'I got this samadhi from Zhangjing.' Huiji sighed, 'Inconceivable, it is difficult for later ones to match.' Master Huiji arrived at Chuwei's place in Qianzhou, and Chuwei asked, 'What is your name?' Huiji said, 'Huiji.' Chuwei said, 'Which is wisdom (Hui)? Which is stillness (Ji)?' Huiji said, 'It is right before your eyes.' Chuwei said, 'There is still a distinction between before and after.' Huiji said, 'Let's put aside before and after for now, what has the Abbot seen?' Chuwei said, 'Go have some tea.' Later, Master Huiji opened the Dharma at Mount Wangmang and asked a monk, 'Where have you come from recently?' The monk said, 'Mount Lu.' Huiji said, 'Have you been to the Five Old Peaks?' The monk said, 'I have not.' Huiji said, 'You have not traveled the mountains.' (Yunmen Yan said, 'These words are all for the sake of compassion, there is talk of falling into the grass.' Weishan Xiu said, 'People today all say that there is talk of falling into the grass because of compassion, only knowing to grasp at the moon, not realizing the water is deep. If Yunmen had been careful with his words at that time, I don't know how later people would understand? However, the jellyfish has no eyes and must rely on shrimp for food.' Huanglong Xin said, 'Yunmen and Yangshan only have the intention of receiving the jade disc, but not the intention of ceding the city. They do not know that they were understood by this monk at once. Huanglong will now try to cure a dead horse as if it were alive.' Then he picked up the whisk and handed it to the monk, and when the monk tried to take it, he was struck. Weishan Zhe said --------------------------------------------------------------------------------