English
English version ‘Yunfeng (Cloud Peak) has its own proper ordinances, why not implement them?’ The assembly then asked, ‘What are the proper ordinances?’ Huanglong Xin (a Chan master) said, ‘Great Yangshan (Huiji, a Chan master) was deceived by this monk, and even brought out the scriptures of Baituo (Pattra) to cover it up. Now there is an even stranger monk arriving from the sky, calling him from the lineage of Yunyan (Tancheng, a Chan master) to wash his feet.’ Letan Zhun said, ‘It's a pity that Yangshan let this man go. If it were Baofeng (Kewen, a Chan master) at that time, he would have been captured, and the director of the monastery would have been ordered to ring the bell in front of the monks' hall to gather the assembly, interrogate him, and drive him out. Moreover, the Buddha-dharma does not cater to human sentiments. Since he claims to be an Arhat (a Buddhist saint who has attained enlightenment), with all defilements exhausted and pure conduct established, why doesn't he stay at home peacefully, but instead keeps wandering around enjoying the scenery?’ Zhaojue Qin said, ‘Driving away the farmer's ox and seizing the food of the hungry is the way of the powerful from above. This Arhat possesses many miraculous powers, but in front of Yangshan, he can only stare blankly. Why? A crane with nine marshes finds it difficult to spread its wings, and a horse without a thousand miles in its stride vainly chases the wind.’ Dawei Tai said, ‘Everyone! Yangshan only knows how to chase the deer forward, not knowing that he himself has fallen into the net. The Venerable's occasional writings have the air of a Chan monk. If anyone understands this, I will allow you to stroke the tiger's whiskers backwards.’ When the master was residing in Dongping, Weishan (Lingyou, a Chan master) sent a monk to deliver a letter and a mirror to the master. The master ascended the hall, raised the mirror to show the assembly, and said, ‘Tell me, is this Weishan's mirror? Or Dongping's mirror? If you say it is Dongping's mirror, then it was sent by Weishan; if you say it is Weishan's mirror, then it is in Dongping's hands. If you can say it correctly, I will keep it; if you cannot say it correctly, I will smash it.’ The assembly was silent, so the master smashed the mirror and descended from the seat. (Wuzu Jie said, ‘Please ask the master to explain the principle again.’ Then he snatched the mirror and smashed it.) A monk came to visit and asked, ‘Does the master still recognize characters?’ The master said, ‘A little.’ The monk drew a circle with his hand and presented it. The master brushed it away with his sleeve. The monk drew another circle and presented it. The master made a gesture of throwing it behind his back with both hands. The monk looked at the master with his eyes, and the master lowered his head. The monk circled the master once, and the master struck him, and the monk left. The master was sitting --------------------------------------------------------------------------------
Chinese
，有僧来作礼，师不顾。其僧乃问：“师识字否？”师云：“随分。”师乃右旋一匝，云：“是甚么字？”师于地上书十字酬之。僧又左旋一匝，云：“是甚么字？”师改十字作卍字。僧画此○相，以两手拓，如修罗掌日月势，云：“是甚么字？”师乃画此[○@卍]相对之。僧乃作娄至德势，师云：“如是如是，此是诸佛之所护念，汝亦如是、吾亦如是，善自护持。”其僧礼谢，腾空而去。时有一道者见，经五日后遂问师。师云：“汝还见否？”道者云：“某甲见出门腾空而去。”师云：“此是西天罗汉，故来探吾道。”道者云：“某虽睹种种三昧，不辨其理。”师云：“吾以义为汝解释：此是八种三昧，是觉海变为义海；体则同然。此义合有因、有果，即时、异时，总别不离隐身三昧也。” 师因一梵僧来参，师于地上画半月相，僧近前添作圆相，似脚抹却。师展两手，僧拂袖便出。 师问僧：“近离甚处？”云：“南方。”师举拄杖云：“彼中老宿还说这个么？”云：“不说。”师云：“既不说这个，还说那个否？”云：“不说。”师召：“大德！”僧应诺。师云：“参堂去。”僧便出。师复召云：“大德！”僧回首。师云：“近前来。”僧近前，师以拄杖头上点一下，云：“去。”(云门偃云： 现代汉语译本： 一位僧人前来礼拜，沩山灵佑禅师（沩山：地名，灵佑禅师：人名）没有理睬他。那僧人便问：‘禅师识字吗？’灵佑禅师说：‘略懂一二。’灵佑禅师于是向右旋转一周，说：‘这是什么字？’灵佑禅师在地上写了一个‘十’字来回答他。僧人又向左旋转一周，说：‘这是什么字？’灵佑禅师将‘十’字改成‘卍’字。僧人画了一个圆圈，用两手掌拓开，做出修罗掌日月的姿势，说：‘这是什么字？’灵佑禅师便画了一个圆圈和‘卍’字相对。僧人做出娄至德的姿势，灵佑禅师说：‘正是这样，正是这样，这是诸佛所护念的，你也是这样，我也是这样，好好地守护保持。’那僧人行礼道谢，腾空而去。当时有一位道士看见了，过了五天后便问灵佑禅师。灵佑禅师问：‘你还看见了吗？’道士说：‘我看见他出门腾空而去了。’灵佑禅师说：‘这是西天的罗汉（罗汉：佛教修行者），特地来试探我的道行。’道士说：‘我虽然见到种种三昧（三昧：佛教修行中的一种境界），却不明白其中的道理。’灵佑禅师说：‘我用义理为你解释：这是八种三昧，是觉海变为义海；本体则相同。这义理包含有因、有果，即时、异时，总别都离不开隐身三昧啊。’ 灵佑禅师因为一位梵僧前来参拜，灵佑禅师在地上画了一个半月形，僧人走上前去添画成一个圆形，又像用脚抹去的样子。灵佑禅师张开双手，僧人拂袖便离开了。 灵佑禅师问僧人：‘最近从哪里来？’僧人说：‘南方。’灵佑禅师举起拄杖说：‘那里的老修行还说这个吗？’僧人说：‘不说。’灵佑禅师说：‘既然不说这个，还说那个吗？’僧人说：‘不说。’灵佑禅师叫道：‘大德！’僧人应诺。灵佑禅师说：‘去参堂吧。’僧人便出去了。灵佑禅师又叫道：‘大德！’僧人回头。灵佑禅师说：‘走近前来。’僧人走近前来，灵佑禅师用拄杖头点了他一下，说：‘去吧。’（云门偃禅师（云门偃：人名）说：
English
English version: A monk came to pay respects, but Zen Master Weishan Lingyou (Weishan: place name, Lingyou: person's name) ignored him. The monk then asked, 'Does the Master know how to read?' Zen Master Lingyou said, 'A little.' Zen Master Lingyou then turned around once to the right and said, 'What character is this?' Zen Master Lingyou wrote the character '十' (ten) on the ground in response. The monk then turned around once to the left and said, 'What character is this?' Zen Master Lingyou changed the character '十' (ten) to the character '卍' (swastika). The monk drew a circle, spread it open with both palms, making the gesture of an Asura (Asura: a type of demigod) holding the sun and moon, and said, 'What character is this?' Zen Master Lingyou then drew a circle and the character '卍' (swastika) opposite each other. The monk made the Lou Zhide (Lou Zhide: a person's name) gesture, and Zen Master Lingyou said, 'Exactly so, exactly so, this is what all Buddhas protect and remember, you are like this, I am like this, take good care to protect and maintain it.' The monk bowed and thanked him, and ascended into the sky and left. At that time, a Taoist saw it, and after five days, he asked Zen Master Lingyou. Zen Master Lingyou asked, 'Did you see it?' The Taoist said, 'I saw him leave through the door and ascend into the sky.' Zen Master Lingyou said, 'This is a Luohan (Luohan: an enlightened disciple of the Buddha) from the Western Heaven, who came specifically to test my practice.' The Taoist said, 'Although I have witnessed various Samadhis (Samadhi: a state of meditative consciousness), I do not understand the principles behind them.' Zen Master Lingyou said, 'I will explain it to you with reason: These are the eight kinds of Samadhi, it is the sea of awakening transforming into the sea of meaning; the essence is the same. This meaning contains cause and effect, immediate and different times, in totality and separately, it cannot be separated from the Samadhi of invisibility.' Because a Brahman monk came to visit, Zen Master Lingyou drew a crescent moon on the ground, and the monk stepped forward and added to it to make a full circle, then seemed to wipe it away with his foot. Zen Master Lingyou spread out both hands, and the monk flicked his sleeves and left. Zen Master Lingyou asked the monk, 'Where have you come from recently?' The monk said, 'The South.' Zen Master Lingyou raised his staff and said, 'Do the old practitioners there still talk about this?' The monk said, 'They do not.' Zen Master Lingyou said, 'Since they do not talk about this, do they talk about that?' The monk said, 'They do not.' Zen Master Lingyou called out, 'Great Virtue!' The monk responded. Zen Master Lingyou said, 'Go to the meditation hall.' The monk then left. Zen Master Lingyou called out again, 'Great Virtue!' The monk turned his head. Zen Master Lingyou said, 'Come closer.' The monk came closer, and Zen Master Lingyou tapped him on the head with the top of his staff and said, 'Go.' (Zen Master Yunmen Yan (Yunmen Yan: person's name) said: -------------------------------------------------------------------------------- “仰山若无后语，争识得人。”)
Chinese
师一日在法堂上坐，见一僧从外来便问讯了，向东边叉手立，以目视师，师乃垂下左足；僧却过西边叉手立，师垂下右足；僧向中间叉手立，师收双足。僧礼拜，师云：“老僧自住此，未曾打着一人。”拈拄杖便打，僧便腾空而去。 师指雪师子问众：“有过得此色者么？”众无对。(云门云：“当时便好与推倒。”雪窦显云：“云门只解推倒，不解扶起。”) 师卧次，僧问云：“法身还解说法也无？”师云：“我说不得，别有一人说得。”云：“说得底人在甚么处？”师推出枕子。沩山闻云：“寂子用剑刃上事。”(径山杲云：“沩山正是怜儿不觉丑，仰山推出枕子已是漏逗，更着个名字，唤作剑刃上事，误他学语之流，便恁么承虚接响流通将去。妙喜虽则借水献华，要且理无曲断，即今莫有傍不肯底出来。我要问尔推出枕子，还当得法身说法也无？”天童华云：“若是剑刃上事，寂子何曾会用？忽有个僧出来问法身还解说法也无，向他道我说不得，别有一人说得。又问说得底人在甚处，只向他道三生六十劫。”灵隐岳云：“仰山从前一条脊梁硬如铁，被这僧连拶，便乃四楞塌地。沩山一期忍俊不禁，不知失却一只眼。忽有僧问冶父，法身还解说法也无，便 现代汉语译本 ‘仰山（Yangshan，人名）如果没有后来的话语，怎么能识别人呢？’ 仰山有一天在法堂上坐着，看见一个僧人从外面进来，便向他问讯，然后向东边叉手站立，用眼睛看着仰山，仰山于是垂下左脚；僧人却走到西边叉手站立，仰山垂下右脚；僧人又走到中间叉手站立，仰山收回双脚。僧人礼拜，仰山说：‘老僧我住在这里，未曾打着一个人。’拿起拄杖就打，僧人便腾空而去。 仰山指着雪狮子问众人：‘有谁能超越这个颜色吗？’众人都无言以对。（云门（Yunmen，人名）说：‘当时就应该把它推倒。’雪窦显（Xuedouxian，人名）说：‘云门只会推倒，不会扶起来。’） 仰山躺着的时候，一个僧人问：‘法身（Dharmakaya，佛的法性之身）还会说法吗？’仰山说：‘我说不得，另有一个人说得。’僧人问：‘说得的那个人在哪里？’仰山推出枕头。沩山（Weishan，人名）听了说：‘寂子（Jizi，仰山的别称）用的是剑刃上的功夫。’（径山杲（Jingshangao，人名）说：‘沩山真是爱孩子不觉得丑，仰山推出枕头已经是泄露了，还给它起个名字，叫做剑刃上的功夫，误导那些学舌的人，就那么承虚接响地流传下去。妙喜（Miaoxi，人名）虽然是借水献花，但道理上没有曲解，现在有没有不肯承认的人出来。我要问你们，推出枕头，能算是法身说法吗？’天童华（Tiantonghua，人名）说：‘如果是剑刃上的功夫，寂子何曾会用？如果有个僧人出来问法身还会说法吗，就对他说我说不得，另有一个人说得。又问说得的那个人在哪里，只对他说三生六十劫。’灵隐岳（Lingyinyue，人名）说：‘仰山从前一条脊梁硬如铁，被这个僧人连番逼问，便四面塌地。沩山一时忍不住笑，不知失去了一只眼睛。如果有个僧人问冶父（Yefu，人名），法身还会说法吗，便
English
English version ‘If Yangshan (name of a person) had no later words, how could he recognize people?’ One day, the master (Yangshan) was sitting in the Dharma hall when he saw a monk coming in from outside. The monk greeted him, then stood with his hands clasped to the east, looking at the master. The master then lowered his left foot. The monk then went to the west and stood with his hands clasped. The master lowered his right foot. The monk stood in the middle with his hands clasped. The master retracted both feet. The monk bowed. The master said, ‘Since this old monk has lived here, I have never hit anyone.’ He picked up his staff and struck, and the monk soared into the air and left. The master pointed to a snow lion and asked the assembly, ‘Is there anyone who can surpass this color?’ No one answered. (Yunmen (name of a person) said, ‘At that time, it would have been good to push it over.’ Xuedouxian (name of a person) said, ‘Yunmen only knows how to push it over, not how to lift it up.’) While the master was lying down, a monk asked, ‘Does the Dharmakaya (Dharmakaya, the body of the Dharma) still preach the Dharma?’ The master said, ‘I cannot speak of it, but there is another who can.’ The monk asked, ‘Where is the one who can speak of it?’ The master pushed out his pillow. Weishan (name of a person) heard this and said, ‘Jizi (another name for Yangshan) is using the skill of the sword's edge.’ (Jingshangao (name of a person) said, ‘Weishan truly loves his child and doesn't see his ugliness. Yangshan pushing out the pillow is already a leak, and to give it a name, calling it the skill of the sword's edge, misleads those who parrot, and they pass it on, echoing emptiness. Although Miaoxi (name of a person) offers flowers with borrowed water, the principle is not distorted. Now, is there anyone who disagrees? I want to ask you, does pushing out the pillow count as the Dharmakaya preaching the Dharma?’ Tiantonghua (name of a person) said, ‘If it were the skill of the sword's edge, Jizi would never have used it. If a monk came out and asked if the Dharmakaya still preaches the Dharma, I would tell him I cannot speak of it, but there is another who can. And if he asked where the one who can speak of it is, I would just tell him three lives and sixty kalpas.’ Lingyinyue (name of a person) said, ‘Yangshan's spine was as hard as iron before, but after being pressed by this monk, he collapsed on all sides. Weishan couldn't help but laugh, not knowing he had lost an eye. If a monk asked Yefu (name of a person), does the Dharmakaya still preach the Dharma, then’ --------------------------------------------------------------------------------