Chinese
：“仰山可谓光前绝后，云门虽然提纲宗要，钳锤天下衲僧，争奈无风起浪，诸人还识这僧么？亲从庐山来。”黄龙震云：“仰山已是失却鼻孔，云门更下注脚，有什么救急处？我即不然。‘近离甚处？’云：‘庐山。’‘曾到五老峰么？’云：‘不曾到。’只向道：‘别甑吹香供养此人。’”) 上堂：“汝等诸人各自回光返照，莫记吾言。汝无始劫来背明投暗，妄想根深，卒难顿拔，所以假设方便，夺汝粗识。如将黄叶止啼，有甚么是处？亦如人将百种贷物与金宝作一铺贷卖，祇拟轻重来机。所以道石头是真金铺，我这里是杂货铺。有人来觅鼠粪，我亦拈与他；来觅真金，我亦拈与他。”时有僧问：“鼠粪即不要，请和尚真金。”师云：“啮镞拟开口，驴年亦不会。”僧无对。师云：“索唤则有交易，不索唤则无。我若说禅宗，身边要一人相伴亦无，岂况有五百、七百众耶？我若东说西说，则争头向前采拾，如将空拳诳小儿，都无实处。我今分明向汝说圣边事，且莫将心凑泊，但向自己性海如实而修，不要三明六通。何以故？此是圣末边事。如今且要识心达本，但得其本，不愁其末，他时后日，自具去在。若未得本，纵饶将情学他亦不得。汝岂不见沩山和尚云：‘凡、圣情尽，体露真常。事理不二，即如如 现代汉语译本：仰山（Yangshan，人名）真可谓光前绝后，云门（Yunmen，人名）虽然提纲挈领，钳锤天下僧人，无奈无风起浪，各位还认识这位僧人吗？他可是亲自从庐山来的。”黄龙震（Huanglong Zhen，人名）说：“仰山已经失却鼻孔，云门更是多此一举，有什么救急的办法？我就不一样。‘你从哪里来？’那人说：‘庐山。’‘你到过五老峰吗？’那人说：‘没到过。’我只会说：‘用特别的甑蒸煮米饭来供养这个人。’ 上堂开示：‘你们各位各自反省，不要记住我的话。你们从无始劫以来背离光明投向黑暗，妄想根深蒂固，难以立刻拔除，所以假设方便法门，夺走你们粗浅的认识。就像用黄叶来哄小孩停止哭泣，有什么用处呢？又像有人将各种杂物与金银珠宝放在一起售卖，只是为了根据轻重来随机应变。所以说石头（Shitou，人名）是真金店，我这里是杂货店。有人来找老鼠屎，我也给他；来找真金，我也给他。’当时有个僧人问：‘老鼠屎我不要，请和尚给我真金。’黄龙震说：‘想咬断箭头才开口，到驴年也不会成功。’僧人无言以对。黄龙震说：‘索取就有交易，不索取就没有。如果我说禅宗，身边连一个伴侣都没有，更何况有五百、七百人呢？如果我东说西说，你们就争先恐后地采摘，就像用空拳头欺骗小孩，没有实际的东西。我现在分明地告诉你们圣人的事情，千万不要用心去揣测，只要向自己的性海如实地修行，不需要三明六通。为什么呢？因为这是圣人末端的事情。现在最重要的是识心达本，只要得到根本，不愁末节，将来自然具备。如果未得根本，纵然用情去学也学不到。你们难道没听过沩山（Weishan，人名）和尚说：‘凡夫和圣人的情执都消尽，本体就显露出真常。事和理没有两样，就是如如不动。’
English
English version: 'Yangshan (name, meaning 'Mount Yang') can be said to be unprecedented and unrepeatable. Although Yunmen (name, meaning 'Cloud Gate') grasps the key points and uses the hammer and tongs to refine all monks, he stirs up waves without wind. Do you all recognize this monk? He came personally from Mount Lu.' Huanglong Zhen (name, meaning 'Yellow Dragon Zhen') said, 'Yangshan has already lost his nostrils, and Yunmen is adding footnotes. What emergency measures are there? I am not like that. ‘Where have you come from recently?’ The monk said, ‘Mount Lu.’ ‘Have you been to the Five Old Peaks?’ The monk said, ‘I have not.’ I would just say, ‘Use a special steamer to cook rice and offer it to this person.’ Ascending the Dharma hall, he said: 'You all should turn your light inward and reflect on yourselves, do not remember my words. From beginningless kalpas, you have turned your backs on the light and plunged into darkness. Delusions are deeply rooted and difficult to eradicate suddenly. Therefore, I provisionally use expedient means to take away your coarse knowledge. Like using yellow leaves to stop a child from crying, what is the use? It is also like someone selling various miscellaneous goods together with gold and jewels, just to adapt to the situation according to the weight. Therefore, it is said that Shitou (name, meaning 'Stone Head') is a real gold shop, and my place is a general store. If someone comes looking for rat droppings, I will also give it to him; if someone comes looking for real gold, I will also give it to him.' At that time, a monk asked, 'I don't want rat droppings, please give me real gold, Venerable.' The master said, 'Trying to open your mouth to bite off an arrowhead, you won't succeed even in the year of the donkey.' The monk had no reply. The master said, 'If you ask for it, there is a transaction; if you don't ask for it, there is none. If I talk about Zen, I won't even have one companion by my side, let alone five hundred or seven hundred people? If I talk this way and that way, you will all rush forward to pick it up, like deceiving a child with an empty fist, there is nothing real. Now I am clearly telling you about the affairs of the sage, but do not try to fathom it with your mind. Just cultivate your own nature-sea as it is, without needing the three insights and six supernatural powers. Why? Because this is the peripheral matter of the sage. Now, what is important is to recognize the mind and reach the root. If you attain the root, you won't worry about the branches. In the future, you will naturally have them. If you haven't attained the root, even if you try to learn it with emotion, you won't succeed. Haven't you heard Weishan (name, meaning 'Mount Wei') saying: ‘When the emotions of ordinary beings and sages are exhausted, the essence reveals its true constancy. Affairs and principles are not two, they are just as they are.’ -------------------------------------------------------------------------------- 佛。’”
Chinese
僧问：“如何是祖师意？”师以手于空作此[○@佛]相示之，僧无语。 师谓第一座云：“不思善、不思恶，正恁么时作么生？”座云：“正恁么时是某甲放身命处。”师云：“何不问老僧？”座云：“正恁么时不见有和尚。”师云：“扶我教不起。” 师问僧甚处来。僧云：“幽州。”师云：“我恰要个幽州信米作么价？”僧云：“某甲来时，无端从市中过，踏折他桥梁。”师便休。(侯宁勇云：“放尔三十棒。”) 师见僧来，竖起拂子，僧便喝。师云：“喝即不无，且道老僧过在甚么处？”僧云：“和尚不合将境示人。”师便打。 有梵师从空而至，师云：“近离甚处？”云：“西天。”师云：“几时离彼？”云：“今早。”师云：“何太迟生？”云：“游山玩水。”师云：“神通游戏则不无，阇黎佛法须还老僧始得。”云：“特来东土礼文殊，却遇小释迦。”遂出梵书贝多叶与师，作礼，乘空而去。自此号小释迦。(东林总云：“者方商量如麻似粟，尽道这碧眼胡儿来无踪、去无迹，直是光前绝后。若不是仰山，也难为纵夺。诸禅德！殊不知这碧眼胡儿腾空而来、腾空而去，一生只在虚空里作活计，有什么光前绝后？大小仰山被他将两杓恶水蓦头浇了也。当时集 现代汉语译本 僧人问：‘什么是祖师的意旨？’ 师父用手在空中比划成佛的形象来开示他，僧人无话可说。 师父对第一座（寺院中职位名）说：‘不去思量善，不去思量恶，正在这个时候该怎么办？’ 第一座说：‘正在这个时候是我放下身命的地方。’ 师父说：‘为什么不问老僧我呢？’ 第一座说：‘正在这个时候看不见有和尚。’ 师父说：‘你扶不起我的教法。’ 师父问僧人从哪里来。僧人说：‘幽州（地名）。’ 师父说：‘我正想要知道幽州的米是什么价钱？’ 僧人说：‘我来的时候，无意中从市场经过，踩断了他的桥梁。’ 师父便不再说话。（侯宁勇说：‘该打你三十棒。’） 师父看见僧人来，竖起拂尘，僧人便大喝一声。师父说：‘喝一声没有错，但说说看老僧我有什么过错？’ 僧人说：‘和尚不应该把外境展示给人看。’ 师父便打了他。 有个梵僧从空中而来，师父问：‘最近从哪里离开？’ 梵僧说：‘西天（指印度）。’ 师父问：‘什么时候离开那里的？’ 梵僧说：‘今天早上。’ 师父说：‘为什么来得这么迟？’ 梵僧说：‘游山玩水。’ 师父说：‘神通游戏倒是没错，但阇黎（梵语，意为老师）你的佛法必须还要经过老僧我认可才行。’ 梵僧说：‘特地来东土礼拜文殊（菩萨名），却遇到了小释迦（佛陀名）。’ 于是拿出梵文书写的贝多罗树叶献给师父，行礼后，乘空而去。从此师父就被称为小释迦。（东林总说：‘这些人商量起来像麻像粟一样多，都说这个碧眼的胡人来无影去无踪，真是光前绝后。如果不是仰山（人名），也难以施展纵夺的手段。各位禅德！你们哪里知道这个碧眼的胡人腾空而来、腾空而去，一生只在虚空里做活计，有什么光前绝后？可怜仰山被他用两杓脏水当头浇了下来。当时聚集’
English
English version A monk asked: 'What is the meaning of the Patriarch?' The master used his hand to make a Buddha-like [○@佛] gesture in the air to show him, and the monk was speechless. The master said to the first seat (a position in the monastery): 'Do not think of good, do not think of evil, what to do at this very moment?' The first seat said: 'This very moment is where I let go of my life.' The master said: 'Why not ask this old monk?' The first seat said: 'At this very moment, I do not see a master.' The master said: 'You cannot uphold my teachings.' The master asked a monk where he came from. The monk said: 'Youzhou (place name).' The master said: 'I just want to know what the price of rice is in Youzhou?' The monk said: 'When I came, I accidentally passed through the market and broke his bridge.' The master then stopped speaking. (Hou Ningyong said: 'You deserve thirty blows.') The master saw a monk coming, raised his whisk, and the monk shouted. The master said: 'Shouting is not wrong, but tell me, where is this old monk at fault?' The monk said: 'The master should not show the external world to people.' The master then hit him. A Brahman monk came from the sky, and the master asked: 'Where did you leave from recently?' The Brahman monk said: 'Western Heaven (referring to India).' The master asked: 'When did you leave there?' The Brahman monk said: 'This morning.' The master said: 'Why are you so late?' The Brahman monk said: 'Traveling and enjoying the scenery.' The master said: 'Supernatural games are fine, but your Dharma, Ācārya (Sanskrit for teacher), must still be approved by this old monk.' The Brahman monk said: 'I came to the Eastern Land specifically to pay homage to Mañjuśrī (Bodhisattva name), but I met a little Śākyamuni (Buddha's name).' Then he took out palm leaves written in Sanskrit and offered them to the master, paid his respects, and left through the air. From then on, the master was called Little Śākyamuni. (Donglin Zong said: 'These people discuss as much as hemp and millet, all saying that this blue-eyed barbarian comes without a trace and goes without a trace, truly unprecedented and unparalleled. If it weren't for Yangshan (person's name), it would be difficult to use the means of seizing and releasing. All you Chan practitioners! How do you know that this blue-eyed barbarian comes through the air and goes through the air, living his whole life in emptiness, what is there to be unprecedented and unparalleled? Poor Yangshan was splashed with two ladles of dirty water. At that time, gathered') --------------------------------------------------------------------------------
Chinese
云峰下自有正令，何不施行？”大众且道：“作么生是正令咄？”黄龙新云：“大小仰山被这僧热瞒，更出贝多梵书涂糊一上。如今更有异僧乘空而至，云岩门下唤来洗脚。”泐潭准云：“可惜仰山放过这汉。当时若是宝峰，便与擒住，须教维那僧堂前撞钟集众，责状赶出。况佛法不当人情，既称罗汉，诸漏已尽、梵行已立，为什么不归家稳坐，只管游山玩水？”昭觉勤云：“驱耕夫之牛、夺饥人之食，是从上爪牙。这罗汉具许多神通妙用，到仰山面前直得目瞪口呿。何故？鹤有九皋难翥翼，马无千里谩追风。”大沩泰云：“大众！仰山只知进前趁鹿，不知身堕网罗。尊者偶尔成文，颇有衲僧气息。若人会得，许尔倒捋虎须。”) 师住东平时，沩山令僧送书并镜与师。师上堂，提起示众，云：“且道是沩山镜？东平镜？若道是东平镜，又是沩山送来；若道是沩山镜，又在东平手里。道得则留取，道不得则扑破去也。”众无语，师遂扑破，便下座。(五祖戒云：“更请和尚说道理看。”蓦夺打破。) 僧参次，便问：“和尚还识字否？”师云：“随分。”僧以手画此○相拓呈，师以衣袖拂之。僧又作此○相拓呈，师以两手作背抛势。僧以目视之，师低头。僧绕师一匝，师便打，僧遂出去。 师坐次 现代汉语译本 ‘云峰下自有正令（真正的法令），为何不施行？’大众便问：‘什么是正令？’黄龙新说：‘仰山（慧寂，禅宗大师）被这僧人欺骗了，还拿出贝多梵书（佛教经典）来掩盖。如今更有奇异的僧人乘空而来，从云岩（昙晟，禅宗大师）门下叫来洗脚。’泐潭准说：‘可惜仰山放过了这人。当时若是宝峰（克文，禅宗大师），便会抓住他，一定要让维那（寺院中的职务）在僧堂前撞钟集众，责问并赶出去。况且佛法不讲人情，既然号称罗汉（阿罗汉的简称，佛教修行证果的圣人），诸漏已尽、梵行已立，为什么不回家安稳地坐着，只管游山玩水？’昭觉勤说：‘驱赶耕夫的牛、夺走饥饿之人的食物，这是从上以来的爪牙。这罗汉具有许多神通妙用，到仰山面前却只能目瞪口呆。为什么呢？鹤有九皋（深泽）也难以展翅高飞，马没有千里之程也只能白白追逐风。’大沩泰说：‘各位！仰山只知道向前追逐鹿，不知道自己身陷网罗。尊者偶尔成文，颇有禅僧的气息。如果有人会得，就允许你倒捋虎须。’ 师父住在东平时，沩山（灵祐，禅宗大师）派僧人送书和镜子给师父。师父上堂，提起镜子向大众展示，说：‘你们说这是沩山的镜子？还是东平的镜子？如果说是东平的镜子，又是沩山送来的；如果说是沩山的镜子，又在东平手里。说得对就留下，说不对就打碎它。’大众无语，师父就打碎了镜子，下座。（五祖戒说：‘再请和尚说说道理。’随即夺过镜子打碎。） 有僧人来参拜，便问：‘和尚还识字吗？’师父说：‘略懂。’僧人用手画了一个○相拓呈，师父用衣袖拂去。僧人又画了一个○相拓呈，师父用两手作背抛的姿势。僧人用眼睛看着师父，师父低下头。僧人绕师父一圈，师父就打了他，僧人于是出去了。 师父坐着的时候