T47n1986B_瑞州洞山良價禪師語錄

大正藏第 47 冊 No. 1986B 瑞州洞山良價禪師語錄

No. 1986B

瑞州洞山良價禪師語錄

徑山沙門語風圓信無地地主人郭凝之　編集

師諱良價。會稽俞氏子。幼歲。從師念般若心經。至無眼耳鼻舌身意處。忽以手捫面。問師云。某甲有眼耳鼻舌等。何故經言無。其師駭然異之云。吾非汝師。即指往五泄山禮默禪師披剃。年二十一。詣嵩山具戒。遊方首謁南泉。值馬祖諱辰修齋。南泉問眾云。來日設馬祖齋。未審。馬祖還來否。眾皆無對。師出對云。待有伴即來。南泉云。此子雖後生。甚堪雕琢。師云。和尚莫壓良為賤。次參溈山。問云。頃聞南陽忠國師有無情說法話。某甲未究其微。溈山云。阇黎莫記得么。師云。記得。溈山云。汝試舉一遍看。師遂舉。僧問。如何是古佛心。國師云。墻壁瓦礫是。僧云。墻壁瓦礫。豈不是無情。國師云。是。僧云。還解說法否。國師云。常說熾然說無間歇。僧云。某甲為甚麼不聞。國師云。汝自不聞。不可妨他聞者也。僧云。未審甚麼人得聞。國師云。諸聖得聞。僧云。和尚還聞否。國師云。我不聞。僧云。和尚既不聞。爭知無情解說法。國師云。賴我不聞。我若聞。即齊于諸聖。汝即不聞我說法也。僧云。恁么則眾生

【現代漢語翻譯】現代漢語譯本《瑞州洞山良價禪師語錄》

徑山沙門語風圓信，無地地主人郭凝之編集

禪師名諱良價，會稽俞氏之子。年幼時，跟隨老師唸誦《般若心經》。當唸到『無眼耳鼻舌身意』時，忽然用手觸控自己的面部，問老師說：『弟子明明有眼耳鼻舌等，為何經文卻說沒有？』他的老師非常驚訝，認為他與衆不同，說：『我不是你的老師。』隨即指示他前往五泄山，拜見默禪師剃度出家。二十一歲時，前往嵩山受具足戒。開始遊歷四方，首先拜謁南泉普愿禪師（748-835，唐代禪僧）。適逢馬祖道一禪師（709-788，唐代禪僧）的忌日，寺中準備齋飯。南泉問大眾說：『明日將設馬祖的齋飯，不知馬祖是否會來？』眾人都無言以對。良價禪師站出來回答說：『等待有伴侶就來。』南泉說：『這孩子雖然年輕，卻很值得雕琢。』良價禪師說：『和尚不要把良善之人當作低賤之物。』之後，良價禪師參訪溈山靈佑禪師（771-853，唐代禪僧），問道：『近來聽聞南陽慧忠國師（？-775，唐代禪僧）有無情說法的開示，弟子未能領會其中的奧妙。』溈山問道：『你還記得嗎？』良價禪師說：『記得。』溈山說：『你試著說一遍看看。』於是良價禪師便複述道：『有僧人問：如何是古佛心？國師回答說：墻壁瓦礫是。僧人問：墻壁瓦礫，豈不是無情之物？國師回答說：是。僧人問：還解說法嗎？國師回答說：常說，熾然說，無間歇。僧人問：弟子為什麼聽不見？國師回答說：你自已聽不見，不可妨礙他人聽見。僧人問：不知什麼人能夠聽見？國師回答說：諸聖能夠聽見。僧人問：和尚您聽見嗎？國師回答說：我不聽見。僧人問：和尚您既然不聽見，怎麼知道無情之物能說法？國師回答說：幸虧我不聽見。我如果聽見，就與諸聖一樣了。你就聽不見我說法了。』僧人問：這樣說來，眾生……』

【English Translation】 English version The Record of Zen Master Liangjie of Dongshan in Ruizhou

Compiled by Yu Feng Yuanxin, a monk of Jingshan, and Guo Ningzhi, the owner of No-Land Land.

The Zen Master's given name was Liangjie, and he was a son of the Yu family of Kuaiji. As a child, he followed a teacher in reciting the Prajna Heart Sutra. When he reached the part about 'no eye, ear, nose, tongue, body, or mind,' he suddenly touched his face with his hand and asked the teacher, 'I clearly have eyes, ears, nose, tongue, etc., so why does the sutra say there are none?' His teacher was very surprised, considering him extraordinary, and said, 'I am not your teacher.' He then directed him to Wuxie Mountain to be tonsured by Zen Master Mo. At the age of twenty-one, he went to Mount Song to receive the full precepts. He began traveling around, first visiting Zen Master Nanquan Puyuan (748-835, a Zen monk of the Tang Dynasty). It happened to be the anniversary of Zen Master Mazu Daoyi (709-788, a Zen monk of the Tang Dynasty), and the temple was preparing a vegetarian meal. Nanquan asked the assembly, 'Tomorrow we will prepare Mazu's vegetarian meal. I wonder if Mazu will come?' No one could answer. Zen Master Liangjie stepped forward and replied, 'He will come when he has a companion.' Nanquan said, 'This child, although young, is very worthy of being sculpted.' Zen Master Liangjie said, 'Venerable Monk, do not treat a good person as something cheap.' Later, Zen Master Liangjie visited Zen Master Weishan Lingyou (771-853, a Zen monk of the Tang Dynasty) and asked, 'Recently, I heard that National Teacher Nanyang Huizhong (?-775, a Zen monk of the Tang Dynasty) gave a discourse on the insentient teaching the Dharma, but I have not been able to grasp its subtleties.' Weishan asked, 'Do you remember it?' Zen Master Liangjie said, 'I remember it.' Weishan said, 'Try to recite it once.' So Zen Master Liangjie repeated: 'A monk asked: What is the mind of the ancient Buddha? The National Teacher replied: Walls, tiles, and pebbles are. The monk asked: Walls, tiles, and pebbles, are they not insentient things? The National Teacher replied: Yes. The monk asked: Do they also expound the Dharma? The National Teacher replied: They constantly expound, intensely expound, without interruption. The monk asked: Why can't I hear it? The National Teacher replied: You yourself cannot hear it; you cannot prevent others from hearing it. The monk asked: I wonder who can hear it? The National Teacher replied: The sages can hear it. The monk asked: Venerable Monk, do you hear it? The National Teacher replied: I do not hear it. The monk asked: Since Venerable Monk, you do not hear it, how do you know that insentient things can expound the Dharma? The National Teacher replied: Fortunately, I do not hear it. If I heard it, I would be the same as the sages. You would not hear me expounding the Dharma.' The monk asked: In that case, sentient beings...'

無分去也。國師云。我為眾生說。不為諸聖說。僧云。眾生聞后如何。國師云。即非眾生。僧云。無情說法。據何典教。國師云。灼然言不該典。非君於之所談。汝豈不見。華嚴經云。剎說眾生說三世一切說。師舉了。溈山云。我這裡亦有。祇是罕遇其人。師云。某甲未明。乞師指示。溈山豎起拂子云。會么。師云。不會。請和尚說。溈山云。父母所生口。終不為子說。師云。還有與師同時慕道者否。溈山云。此去澧陵攸縣。石室相連。有云巖道人。若能撥草贍風。必為子之所重。師云。未審此人如何。溈山云他會問老僧。學人慾奉師去時如何。老僧對他道直須絕滲漏始得。他道。還得不違師旨也無。老僧道。第一不得道老僧在這裡。師遂辭溈山。徑造云巖。舉前因緣了。便問。無情說法。甚麼人得聞。云巖云。無情得聞。師云。和尚聞否。云巖云。我若聞。汝即不聞吾說法也。師云。某甲為甚麼不聞。云巖豎起拂子云。還聞么。師云不聞。云巖云。我說法。汝尚不聞。豈況無情說法乎。師云。無情說法。該何典教。云巖云。豈不見。彌陀經云。水鳥樹林悉皆唸佛念法。師於此有省。乃述偈云。也大奇也大奇。無情說法不思議。若將耳聽終難會。眼處聞聲方得知。師問云巖。某甲有餘習未盡。云巖云。汝曾作甚麼來。

【現代漢語翻譯】現代漢語譯本沒有去處可以分別了。國師（Guoshi，禪師的尊稱）說：『我是為眾生說法，不是為諸聖說法。』僧人問：『眾生聽了之後會怎麼樣？』國師說：『那就不是眾生了。』僧人問：『無情之物說法，依據的是什麼經典教義？』國師說：『顯然，言語不符合經典，不是你能談論的。你難道沒看見，《華嚴經》（Huayan Jing）上說，剎土在說法，眾生在說法，三世一切都在說法。』禪師舉了這個例子。溈山（Weishan，人名，禪宗大師）說：『我這裡也有，只是很少遇到能理解的人。』禪師說：『弟子不明白，請老師指示。』溈山豎起拂塵說：『會了嗎？』禪師說：『不會，請和尚說說。』溈山說：『父母所生的口，終究不會為兒子說破。』禪師問：『還有與老師同時修道的人嗎？』溈山說：『從這裡去澧陵（Liling）攸縣（Youxian），石室相連，有云巖道人（Yunyan Daoren，人名，禪宗大師），如果能披荊斬棘，必能成為你的依靠。』禪師問：『不知道這個人怎麼樣？』溈山說：『他會問老僧，學人想跟隨老師去時該怎麼辦？老僧對他說，必須完全斷絕滲漏才行。』他說：『還能不違背老師的旨意嗎？』老僧說：『第一件事就是不要說老僧在這裡。』於是禪師告別溈山，直接去拜訪云巖。禪師把之前的因緣說了，便問：『無情說法，什麼人能聽見？』云巖說：『無情能聽見。』禪師問：『和尚您聽見了嗎？』云巖說：『如果我聽見了，你就聽不見我說法了。』禪師問：『弟子為什麼聽不見？』云巖豎起拂塵說：『聽見了嗎？』禪師說：『沒聽見。』云巖說：『我說法，你尚且聽不見，更何況無情說法呢？』禪師問：『無情說法，依據的是什麼經典教義？』云巖說：『難道沒看見，《彌陀經》（Mituo Jing）上說，水鳥樹林都念佛念法。』禪師因此有所領悟，於是作偈說：『也大奇，也大奇，無情說法不可思議。若將耳聽終難會，眼處聞聲方得知。』禪師問云巖：『弟子還有餘習未盡。』云巖說：『你曾經做過什麼？』

【English Translation】 English version There is no separation to be made. Guoshi (National Teacher, an honorific title for a Chan master) said, 'I speak for sentient beings, not for the sages.' The monk asked, 'What will happen after sentient beings hear it?' Guoshi said, 'Then they are no longer sentient beings.' The monk asked, 'What sutra or teaching does insentient things expound the Dharma based on?' Guoshi said, 'Clearly, the words do not conform to the scriptures; it is not something you can discuss. Haven't you seen that the Huayan Sutra (Huayan Jing) says that lands speak, sentient beings speak, and all of the three times speak?' The Chan master cited this example. Weishan (a name, a Chan master) said, 'I also have this here, but rarely encounter someone who can understand it.' The Chan master said, 'This disciple does not understand; please instruct me, teacher.' Weishan raised his whisk and said, 'Do you understand?' The Chan master said, 'I do not understand; please tell me, venerable monk.' Weishan said, 'The mouth born of parents will never break it open for their son.' The Chan master asked, 'Are there any others who cultivate the Way at the same time as you, teacher?' Weishan said, 'From here to Liling (a place name) You County (a place name), the stone chambers are connected. There is Yunyan Daoren (a name, a Chan master). If he can clear the weeds and provide support, he will surely be important to you.' The Chan master asked, 'I don't know what this person is like?' Weishan said, 'He will ask this old monk, what should a student do when he wants to follow the teacher? This old monk told him that he must completely cut off leakage. ' He said, 'Can I still not violate the teacher's will?' The old monk said, 'The first thing is not to say that the old monk is here.' Then the Chan master bid farewell to Weishan and went directly to visit Yunyan. The Chan master told the previous causes and conditions, and then asked, 'Who can hear the insentient expounding the Dharma?' Yunyan said, 'Insentient things can hear it.' The Chan master asked, 'Venerable monk, have you heard it?' Yunyan said, 'If I heard it, you would not hear me expounding the Dharma.' The Chan master asked, 'Why can't this disciple hear it?' Yunyan raised his whisk and said, 'Do you hear it?' The Chan master said, 'I don't hear it.' Yunyan said, 'I expound the Dharma, and you still can't hear it, let alone the insentient expounding the Dharma?' The Chan master asked, 'What sutra or teaching does insentient things expound the Dharma based on?' Yunyan said, 'Haven't you seen that the Amitabha Sutra (Mituo Jing) says that water birds and trees all recite the Buddha and recite the Dharma?' The Chan master had some understanding of this, so he composed a verse saying, 'How strange, how strange, the insentient expounding the Dharma is inconceivable. If you listen with your ears, it is difficult to understand; only by hearing the sound at the eye can you know it.' The Chan master asked Yunyan, 'This disciple still has residual habits that have not been exhausted.' Yunyan said, 'What have you done before?'

師云。聖諦亦不為。云巖云。還歡喜也未。師云。歡喜則不無。如糞掃堆頭。拾得一顆明珠。師問云巖擬欲相見時如何。云巖云。問取通事舍人。師云。見問次。云巖云。向汝道甚麼。云巖作草鞋次。師近前云。乞師眼睛得么。云巖云。汝底與阿誰去也。師云。良價無。云巖云。設有。汝向甚麼處著。師無語。云巖云。乞眼睛底是眼否師云。非眼。云巖即喝出師辭云巖。云巖云。甚麼處去。師云。雖離和尚。未卜所止。云巖云。莫湖南去。師云無。云。莫歸鄉去。師云無。云。早晚卻回。師云。待和尚有住處即來。云。自此一別。難得相見。師云。難得不相見。臨行又問。百年後。忽有人問還邈得師真否。如何祇對。云巖良久云。祇這是。師沉吟。云巖云。價阇黎。承當個事。大須審細。師猶涉疑。后因過水睹影。大悟前旨。有偈云。切忌從他覓。迢迢與我疏。我今獨自往。處處得逢渠。渠今正是我。我今不是渠。應須恁么會。方得契如如。他日因供養云巖真次。僧問。先師道祇這是。莫便是否。師云是。云。意旨如何。師云。當時幾錯會先師意。云。未審先師還知有也無。師云。若不知有。爭解恁么道。若知有。爭肯恁么道(長慶棱云。既知有。為甚麼恁么道。又云。養子方知父慈)師。因云巖諱日營齋。僧問。和

【現代漢語翻譯】現代漢語譯本：師父說：『聖諦也不執著。』云巖問道：『還歡喜嗎？』師父說：『歡喜倒也不是沒有，就像在糞堆里撿到一顆明珠一樣。』師父問云巖：『打算相見時如何？』云巖說：『去問通事舍人（負責傳達資訊的人）。』師父說：『正在問。』云巖說：『（通事舍人）跟你說什麼？』云巖正在編草鞋，師父走上前說：『可以向師父乞討眼睛嗎？』云巖說：『你的眼睛到哪裡去了？』師父說：『良價（師父的法號）沒有。』云巖說：『即使有，你放在哪裡？』師父無語。云巖說：『乞討眼睛的是眼睛嗎？』師父說：『不是眼睛。』云巖隨即呵斥。師父辭別云巖。云巖問：『去哪裡？』師父說：『雖然離開和尚您，但還沒決定去哪裡。』云巖說：『莫非去湖南？』師父說：『不去。』云巖說：『莫非回鄉？』師父說：『不去。』云巖說：『什麼時候回來？』師父說：『等和尚您有住處就來。』云巖說：『從此一別，難得相見。』師父說：『難得不相見。』臨行時又問：『百年之後，如果有人問還能夠描繪出師父的真容嗎？如何回答？』云巖沉默良久說：『就是這個。』師父沉吟不語。云巖說：『價阇黎（對良價的尊稱），承擔這件事，必須仔細審察。』師父仍然心存疑惑，後來因為過河時看到自己的影子，才大悟之前的旨意。有一首偈語說：『切忌向外尋求，越求越與我疏遠。我今獨自前行，處處都能遇見它。它現在正是我，我現在不是它。應該這樣領會，才能與如如（真如實性）相契合。』他日，因為供養云巖真身，有僧人問：『先師說「就是這個」，莫非就是肯定嗎？』師父說：『是。』僧人問：『意旨如何？』師父說：『當時幾乎錯會了先師的意旨。』僧人問：『不知道先師是否知道有這個？』師父說：『如果不知道有，怎麼會那樣說？如果知道有，怎麼肯那樣說？』（長慶棱說：『既然知道有，為什麼那樣說？』又說：『養兒子才知道父親的慈愛。』）師父因為云巖忌日而舉辦齋會，僧人問：『和』

【English Translation】 English version: The Master said, 'Even the Holy Truths are not clung to.' Yunyan asked, 'Are you still pleased?' The Master said, 'It's not that there's no pleasure, like picking up a bright pearl from a pile of dung.' The Master asked Yunyan, 'When you intend to meet, what will you do?' Yunyan said, 'Ask the Master of Ceremonies (the person in charge of conveying information).' The Master said, 'I am asking now.' Yunyan said, 'What did (the Master of Ceremonies) say to you?' Yunyan was making straw sandals. The Master stepped forward and said, 'Can I beg for the Master's eyes?' Yunyan said, 'Where have your eyes gone?' The Master said, 'Liangjia (the Master's Dharma name) doesn't have any.' Yunyan said, 'Even if you have them, where would you put them?' The Master was speechless. Yunyan said, 'Is the one begging for eyes, eyes?' The Master said, 'Not eyes.' Yunyan immediately shouted. The Master bid farewell to Yunyan. Yunyan asked, 'Where are you going?' The Master said, 'Although I am leaving the Venerable Monk, I have not yet decided where to go.' Yunyan said, 'Are you going to Hunan?' The Master said, 'No.' Yunyan said, 'Are you returning home?' The Master said, 'No.' Yunyan said, 'When will you return?' The Master said, 'I will come when the Venerable Monk has a place to stay.' Yunyan said, 'After this farewell, it will be difficult to meet again.' The Master said, 'It will be difficult not to meet.' Before leaving, he asked again, 'A hundred years from now, if someone asks whether they can still depict the Master's true likeness, how should I answer?' Yunyan was silent for a long time and said, 'Just this.' The Master hesitated. Yunyan said, 'Dharma Master Jia (an honorific for Liangjia), to undertake this matter, you must examine it carefully.' The Master was still doubtful. Later, because he saw his reflection while crossing a river, he greatly understood the previous meaning. There is a verse that says, 'Absolutely avoid seeking it from others, the more you seek, the more distant it becomes from me. Now I go alone, everywhere I can meet it. It is now precisely me, I am now not it. You should understand it in this way, in order to be in accord with Suchness (true reality).' Another day, because he was making offerings to Yunyan's true body, a monk asked, 'The late Master said "Just this," is that an affirmation?' The Master said, 'Yes.' The monk asked, 'What is the meaning?' The Master said, 'At that time, I almost misunderstood the late Master's meaning.' The monk asked, 'I don't know if the late Master knew about this?' The Master said, 'If he didn't know about it, how could he have said it like that? If he knew about it, how could he have been willing to say it like that?' (Changqing Leng said, 'Since he knew about it, why did he say it like that?' He also said, 'Only when you raise a son do you know the father's love.') The Master was holding a vegetarian feast on the anniversary of Yunyan's death. A monk asked, 'And'

尚于云巖處。得何指示。師云。雖在彼中。不蒙指示。云。既不蒙指示。又用設齋作甚麼。師云。爭敢違揹他。云。和尚初見南泉。為甚麼卻與云巖設齋。師云。我不重先師道德佛法。祇重他不為我說破。云。和尚為先師設齋。還肯先師也無。師云。半肯半不肯。云。為甚麼不全肯。師云。若全肯。即孤負先師也。師自唐大中末。于新豐山。接誘學徒。厥後盛化豫章高安之洞山。權開五位。善接三根。大闡一音。廣弘萬品。橫抽寶劍。剪諸見之稠林。妙葉弘通。截萬端之穿鑿。又得曹山。深明的旨。妙唱嘉猷。道合君臣。偏正回互。由是。洞上玄風。播於天下。故諸方宗匠。咸共推尊之。曰洞曹宗。

云巖示眾云。有個人家兒子。問著無有道不得底。師出問云。他屋裡。有多少典籍。云巖云。一字也無。師云。爭得恁么多知。云巖云。日夜不曾眠。師云。問一段事。還得否。云巖云。道得卻不道。

院主游石室回。云巖問。汝去入到石室裡許。為祇恁么便回。院主無對。師代云。彼中已有人佔了也。云巖云。汝更去作甚麼。師云。不可人情斷絕去也。

云巖問一尼云。汝爺在否。尼云。在。云巖云。年多少。尼云。年八十。云巖云。汝有個爺。不年八十。汝還知否。尼云。莫是恁么來者么。云巖云

【現代漢語翻譯】現代漢語譯本（洞山良價禪師）還在云巖禪師處時，得到了什麼指示？洞山禪師說：『雖然我在那裡，但沒有得到任何指示。』（學人）問：『既然沒有得到任何指示，又為什麼要設齋供養呢？』洞山禪師說：『怎敢違揹他呢？』（學人）問：『和尚您最初見到南泉禪師時，為什麼現在卻為云巖禪師設齋呢？』洞山禪師說：『我不看重先師的道德佛法，只看重他不為我說破（真諦）。』（學人）問：『和尚您為先師設齋，是完全肯定先師嗎？』洞山禪師說：『一半肯定，一半不肯定。』（學人）問：『為什麼不完全肯定呢？』洞山禪師說：『如果完全肯定，就辜負了先師了。』洞山禪師自從唐大中末年，在新豐山接引學徒，後來在豫章高安的洞山盛行教化，權巧地開示五位（五位君臣），善於接引上、中、下三種根器的人，廣泛地闡揚唯一的真理，弘揚萬種法門，橫向抽出智慧的寶劍，剪除各種知見的稠密森林，精妙的教義弘揚流通，截斷各種穿鑿附會的言論。又得到曹山（曹山本寂禪師）的輔佐，深刻地闡明宗旨，美妙地唱出嘉言懿行，教義與君臣之道相合，偏與正相互回互。因此，洞山宗的玄妙風範，傳播於天下。所以各地的宗師，都共同推崇它，稱之為洞曹宗。

云巖禪師向大眾開示說：『有個人家的兒子，問什麼都能說得出來。』洞山禪師出來問：『他家裡有多少典籍？』云巖禪師說：『一個字也沒有。』洞山禪師說：『怎麼會知道這麼多呢？』云巖禪師說：『日夜不曾睡覺。』洞山禪師說：『問一段事情，可以嗎？』云巖禪師說：『說得出卻不說。』

院主從遊覽石室回來，云巖禪師問：『你去了石室裡面，就只是這樣便回來了嗎？』院主無言以對。洞山禪師代替回答說：『那裡已經有人佔了。』云巖禪師說：『你再去幹什麼？』洞山禪師說：『不可人情斷絕啊。』

云巖禪師問一個尼姑：『你父親在嗎？』尼姑說：『在。』云巖禪師問：『年紀多大？』尼姑說：『年紀八十。』云巖禪師說：『你有個父親，不年八十，你還知道嗎？』尼姑說：『莫非是這樣來的嗎？』云巖禪師說：

【English Translation】 English version When (Zen Master Dongshan Liangjie) was still at Yunyan's (Zen Master Yunyan Tansheng) place, what instructions did he receive? Master Dongshan said, 'Although I was there, I did not receive any instructions.' (A student) asked, 'Since you did not receive any instructions, then why did you hold a vegetarian feast?' Master Dongshan said, 'How dare I disobey him?' (A student) asked, 'When you first met Nanquan (Zen Master Nanquan Puyuan), why do you now hold a vegetarian feast for Yunyan?' Master Dongshan said, 'I do not value the morality, Dharma, and Buddha-dharma of the former teacher, I only value that he did not explain it to me (the ultimate truth).' (A student) asked, 'When you hold a vegetarian feast for the former teacher, do you completely affirm the former teacher?' Master Dongshan said, 'Half affirm, half not affirm.' (A student) asked, 'Why not completely affirm?' Master Dongshan said, 'If I completely affirm, then I would be letting down the former teacher.' Since the end of the Da Zhong era of the Tang Dynasty, Zen Master Dongshan had been receiving students at Mount Xinfeng. Later, his teachings flourished at Dongshan in Gao'an, Yuzhang. He skillfully opened up the Five Ranks (Five Positions of the Prince and Minister), and was good at receiving people of the three roots (superior, middling, and inferior). He widely expounded the One Vehicle (Ekayana), and propagated the myriad Dharmas. He drew the sword of wisdom horizontally, cutting down the dense forest of various views. His profound teachings were widely circulated, cutting off all kinds of far-fetched interpretations. He also obtained the assistance of Caoshan (Zen Master Caoshan Benji), who deeply clarified the principles and beautifully sang the auspicious words and deeds. The teachings were in accordance with the way of the ruler and ministers, with the relative and the absolute interchanging. Therefore, the profound style of the Dongshan school spread throughout the world. Therefore, the masters of various regions all respected it, calling it the Caodong school.

Yunyan (Zen Master Yunyan Tansheng) addressed the assembly, saying, 'There is a son of a certain family who can answer anything you ask him.' Master Dongshan came out and asked, 'How many books does he have in his house?' Yunyan said, 'Not a single word.' Master Dongshan said, 'How does he know so much?' Yunyan said, 'He never sleeps day or night.' Master Dongshan said, 'Is it possible to ask about a certain matter?' Yunyan said, 'He can speak of it, but he does not speak.'

The monastery director returned from visiting the stone chamber. Yunyan asked, 'You went into the stone chamber, and just came back like this?' The monastery director had no reply. Master Dongshan replied on his behalf, 'Someone has already occupied that place.' Yunyan said, 'What are you going there for again?' Master Dongshan said, 'We cannot cut off human relations.'

Yunyan asked a nun, 'Is your father alive?' The nun said, 'Yes.' Yunyan asked, 'How old is he?' The nun said, 'Eighty years old.' Yunyan said, 'You have a father who is not eighty years old, do you know that?' The nun said, 'Could it be that which comes in this way?' Yunyan said,

。猶是兒孫。師云。直是不與么來者。亦是兒孫。

師參方到魯祖。禮拜起侍立。少頃而出。卻再入來。魯祖云。祇恁么。祇恁么。所以如此。師云。大有人不肯。魯祖云。作么取汝口辯。師便禮拜。乃侍奉數月。

僧問魯祖。如何是不言言。魯祖云。汝口在甚麼處。僧云。無口。魯祖云。將甚麼吃飯。僧無對。師代云。他不饑。吃甚麼飯。

師參南源。上法堂。南源云。已相見了也。師便下去。明日卻上。問云。昨日已蒙和尚慈悲。不知甚麼處是與某甲已相見處。南源云。心心無間斷。流入于性海。師云。幾合放過。師辭。南源云。多學佛法。廣作利益。師云。多學佛法即不問。如何是廣作利益。南源云。一物莫違。

師到京兆。禮拜興平和尚。興平云。莫禮老朽。師云。禮非老朽。興平云。非老朽者不受禮。師云。他亦不止。師卻問。如何是古佛心。興平云。即汝心是。師云。雖然如此。猶是某甲疑處。興平云。若恁么。即問取木人去。師云。某甲有一句子。不借諸聖口。興平云。汝試道看。師云。不是某甲。師辭。興平云。甚麼處去。師云。㳂流無定止。興平云。法身㳂流。報身㳂流。師云。總不作此解。興平乃拊掌(保福展云。洞山自是一家。乃別云。覓得幾人)。

師與密

【現代漢語翻譯】現代漢語譯本：『即使是這樣，仍然是你的子孫。』洞山良價禪師說：『直接說不這樣來的，也是你的子孫。』洞山良價禪師參學時到了魯祖禪師處，禮拜後站立侍候。過了一會兒出來，又再次進去。魯祖禪師說：『就是這樣嗎？就是這樣嗎？所以才這樣。』洞山良價禪師說：『有很多人不肯承認。』魯祖禪師說：『要你的口頭辯解做什麼？』洞山良價禪師於是禮拜，並在那裡侍奉了幾個月。有僧人問魯祖禪師：『如何是不言之言？』魯祖禪師說：『你的口在哪裡？』僧人說：『沒有口。』魯祖禪師說：『用什麼吃飯？』僧人無言以對。洞山良價禪師代為回答說：『他不餓，吃什麼飯？』洞山良價禪師參學南源禪師，登上法堂。南源禪師說：『已經相見了。』洞山良價禪師便下去了。第二天又上去，問道：『昨天已經蒙受和尚的慈悲，不知道哪裡是與我相見之處？』南源禪師說：『心心無間斷，流入于性海。』洞山良價禪師說：『幾乎錯過了。』洞山良價禪師告辭。南源禪師說：『多學佛法，廣作利益。』洞山良價禪師說：『多學佛法就不問了，如何是廣作利益？』南源禪師說：『一物莫違。』洞山良價禪師到了京兆，禮拜興平（Xingping）和尚。興平和尚說：『不要禮拜我這個老朽之人。』洞山良價禪師說：『禮拜的不是老朽之人。』興平和尚說：『不是老朽之人，不受你的禮拜。』洞山良價禪師說：『他也不會停止。』洞山良價禪師反問道：『如何是古佛心？』興平和尚說：『就是你的心。』洞山良價禪師說：『即使是這樣，仍然是我的疑惑之處。』興平和尚說：『如果這樣，就去問木頭人吧。』洞山良價禪師說：『我有一句話，不借用諸聖的口。』興平和尚說：『你試著說看。』洞山良價禪師說：『不是我。』洞山良價禪師告辭。興平和尚說：『去哪裡？』洞山良價禪師說：『隨波逐流，沒有固定的去處。』興平和尚說：『法身（Dharmakaya）隨波逐流，報身（Sambhogakaya）隨波逐流。』洞山良價禪師說：『總不作這樣的解釋。』於是興平和尚拍手讚歎（保福展（Baofu Zhan）說：『洞山（Dongshan）自成一家。』又說：『能找到幾個人？』）洞山良價禪師與密（Mi）

【English Translation】 English version: 『Even so, they are still your descendants.』 Master Dongshan Liangjie said, 『Even those who don't come in that way are also your descendants.』 When Master Dongshan Liangjie was traveling to study, he arrived at Master Lu's place. He bowed and stood in attendance. After a while, he went out and then came back in again. Master Lu said, 『Is it just like this? Is it just like this? That's why it is like this.』 Master Dongshan Liangjie said, 『There are many people who don't agree.』 Master Lu said, 『What do I need your verbal eloquence for?』 Master Dongshan Liangjie then bowed and served there for several months. A monk asked Master Lu, 『What is speech that is not spoken?』 Master Lu said, 『Where is your mouth?』 The monk said, 『I have no mouth.』 Master Lu said, 『What do you eat with?』 The monk had no reply. Master Dongshan Liangjie answered for him, saying, 『He is not hungry, what does he eat?』 Master Dongshan Liangjie visited Master Nanyuan and ascended the Dharma hall. Master Nanyuan said, 『We have already met.』 Master Dongshan Liangjie then went down. The next day, he went up again and asked, 『Yesterday, I already received the abbot's compassion. I don't know where it was that I met you?』 Master Nanyuan said, 『Heart to heart, without interruption, flowing into the sea of nature.』 Master Dongshan Liangjie said, 『I almost missed it.』 Master Dongshan Liangjie took his leave. Master Nanyuan said, 『Study the Buddhadharma extensively and create vast benefits.』 Master Dongshan Liangjie said, 『I won't ask about studying the Buddhadharma extensively, but what is creating vast benefits?』 Master Nanyuan said, 『Do not go against a single thing.』 Master Dongshan Liangjie arrived in Jingzhao and bowed to Abbot Xingping. Abbot Xingping said, 『Don't bow to this old and decaying one.』 Master Dongshan Liangjie said, 『What is being bowed to is not the old and decaying one.』 Abbot Xingping said, 『That which is not old and decaying does not receive your bow.』 Master Dongshan Liangjie said, 『It also does not stop.』 Master Dongshan Liangjie then asked, 『What is the mind of the ancient Buddha?』 Abbot Xingping said, 『It is your mind.』 Master Dongshan Liangjie said, 『Even so, it is still where I have doubts.』 Abbot Xingping said, 『If that's the case, then go ask a wooden man.』 Master Dongshan Liangjie said, 『I have a saying that does not borrow the mouths of the sages.』 Abbot Xingping said, 『Try to say it.』 Master Dongshan Liangjie said, 『It is not me.』 Master Dongshan Liangjie took his leave. Abbot Xingping said, 『Where are you going?』 Master Dongshan Liangjie said, 『Following the current, with no fixed destination.』 Abbot Xingping said, 『The Dharmakaya (法身) follows the current, the Sambhogakaya (報身) follows the current.』 Master Dongshan Liangjie said, 『I do not make such an interpretation at all.』 Then Abbot Xingping clapped his hands in praise (Baofu Zhan (保福展) said, 『Dongshan (洞山) is a school of his own.』 And then said, 『How many people can be found?』) Master Dongshan Liangjie and Mi (密)

師伯參百巖。百巖問。甚處來。師云。湖南。百巖云。觀察使。姓甚麼。師云。不得姓。百巖云。名甚麼。師云。不得名。百巖云。還治事也無。師云。自有郎幕在。百巖云。還出入也無。師云。不出入。百巖云。豈不出入。師拂袖便出。百巖次早入堂。召二上座云。昨日老僧對阇黎。一轉語不相契。一夜不安。今請阇黎別下一轉語。若愜老僧意。便開粥相伴過夏。師云。請和尚問。百巖云。豈不出入。師云。太尊貴生。百巖乃開粥同共過夏(天童杰云。明投暗合。八面玲瓏。不犯當頭。轉身有路。曹洞門下。足可觀光。若是臨濟兒孫。棒折也。未放在。當時若見他道不委姓。劈脊便與一拳這裡拶得身轉。非但開粥相延。亦可明窗下安排。有么。有么。喝云。漆桶參堂去)。

師與密師伯。到龍山問訊。老僧云。此山無路。阇黎從何處來。師云。無路且置。和尚從何而入。老僧云。我不從雲水來。師云。和尚住此山。多少時邪。老僧云。春秋不涉。師云。和尚先住。此山先住。老僧云。不知。師云。為甚麼不知。老僧云。我不從人天來。師云。和尚得何道理。便住此山。老僧云。我見兩個泥牛斗入海。直至於今絕訊息。師始具威儀禮拜。

師行腳時。會一官人云。三祖信心銘。弟子擬注。師云。才有是非

【現代漢語翻譯】現代漢語譯本：師伯參訪百巖禪師。百巖禪師問：『你從哪裡來？』師說：『湖南。』百巖禪師說：『觀察使（地方長官的稱謂）姓什麼？』師說：『不得姓。』百巖禪師說：『叫什麼名字？』師說：『不得名。』百巖禪師說：『他還處理政事嗎？』師說：『自有屬下官吏在。』百巖禪師說：『他還出入官府嗎？』師說：『不出入。』百巖禪師說：『怎麼會不出入？』師拂袖便走了。百巖禪師第二天早晨進入禪堂，召集兩位上座說：『昨天老衲與這位禪師的一段對話未能契合，一夜不安。現在請禪師另說一句，如果合老衲的心意，就開齋供養大家一起過夏天。』師說：『請和尚發問。』百巖禪師說：『怎麼會不出入？』師說：『太尊貴了。』百巖禪師於是開齋與大家一起過夏天。（天童杰禪師說：『明裡投合，暗裡也合，八面玲瓏，不觸犯正面，轉身有路。曹洞宗門下，足可觀光。如果是臨濟宗的子孫，早就被打斷棍子了，還沒放過。當時如果見他說不委姓，劈頭就給他一拳，在這裡逼得他轉身。非但可以開齋相延，也可以在明亮的窗下安排。有嗎？有嗎？』喝一聲說：『漆桶參堂去！』）

師與密師伯到龍山拜訪。老僧說：『此山無路，禪師從何處來？』師說：『無路且放一邊，和尚從何處進入？』老僧說：『我不從雲水而來。』師說：『和尚住在這山多久了？』老僧說：『春秋不涉（不記歲月）。』師說：『是和尚先住，還是此山先住？』老僧說：『不知。』師說：『為什麼不知？』老僧說：『我不從人天而來。』師說：『和尚得到什麼道理，便住在此山？』老僧說：『我見兩個泥牛斗入海，直到如今絕無訊息。』師這才具足威儀禮拜。

師行腳時，遇到一位官員說：『三祖《信心銘》，弟子打算註解。』師說：『才有了是非……』

【English Translation】 English version: Shibo (Senior Monk) visited Baiyan (Hundred Rock) Zen Master. Baiyan asked: 'Where do you come from?' The Master said: 'Hunan.' Baiyan said: 'What is the surname of the Inspector (a title for a local official)?' The Master said: 'Cannot have a surname.' Baiyan said: 'What is his name?' The Master said: 'Cannot have a name.' Baiyan said: 'Does he still handle affairs?' The Master said: 'He has his subordinates.' Baiyan said: 'Does he still go in and out of the government office?' The Master said: 'Does not go in and out.' Baiyan said: 'How can he not go in and out?' The Master flicked his sleeve and left. The next morning, Baiyan entered the meditation hall and summoned two senior monks, saying: 'Yesterday, this old monk had a conversation with that Zen Master that did not align, and I felt uneasy all night. Now, I ask the Zen Master to offer another statement. If it suits my intention, I will provide porridge for everyone to spend the summer together.' The Master said: 'Please ask, Venerable Monk.' Baiyan said: 'How can he not go in and out?' The Master said: 'Too honorable.' Baiyan then provided porridge to spend the summer together. (Tiantong Jie (Heavenly Child Outstanding) Zen Master said: 'Clearly aligned, secretly aligned, all-round and exquisite, not offending the front, with a way to turn around. Under the Caodong (Soto) school, it is worthy of admiration. If it were a descendant of Linji (Rinzai), the stick would have been broken long ago, and he would not have been let off. If he had said he did not know the surname at that time, he would have been given a punch in the face, forcing him to turn around here. Not only could he provide porridge, but he could also arrange it under a bright window. Is there? Is there?' He shouted: 'Go to the meditation hall with your lacquer bucket!')

The Master and Shibo Mi (Dense Senior Monk) visited Longshan (Dragon Mountain). The old monk said: 'There is no road on this mountain, where did the Zen Master come from?' The Master said: 'Let's put aside the no road for now, where did the Venerable Monk enter from?' The old monk said: 'I did not come from clouds and water.' The Master said: 'How long has the Venerable Monk lived on this mountain?' The old monk said: 'Does not involve spring and autumn (does not remember the years).' The Master said: 'Did the Venerable Monk live here first, or did this mountain exist first?' The old monk said: 'Do not know.' The Master said: 'Why do you not know?' The old monk said: 'I did not come from humans and gods.' The Master said: 'What principle did the Venerable Monk attain to live on this mountain?' The old monk said: 'I saw two mud cows fighting and entering the sea, and there has been no news until now.' The Master then fully performed the proper etiquette and bowed.

When the Master was traveling, he met an official who said: 'I plan to annotate the Third Patriarch's 'Verses on Faith Mind'.' The Master said: 'As soon as there is right and wrong...'

。紛然失心。作么生注(法眼代云。恁么則弟子不注也)。

師初行腳時。路逢一婆擔水。師索水飲。婆云。水不妨飲。婆有一問。須先問過。且道。水具幾塵。師云。不具諸塵。婆云去。休污我水擔。

師在泐潭。見初首座。有語云。也大奇也大奇。佛界道界不思議。師遂問云。佛界道界即不問。祇如說佛界道界底。是甚麼人。初良久無對。師云。何不速道。初云。爭即不得。師云。道也未曾道。說甚麼爭即不得。初無對。師云。佛之與道。俱是名言。何不引教。初云。教道甚麼。師云。得意忘言。初云。猶將教意向心頭作病在。師云。說佛界道界底病大小。初又無對。次日忽遷化。時稱師為問殺首座價。

師。與神山密師伯過水。乃問。過水事作么生。神山云。不濕腳。師云。老老大大。作這個語話。神山云。爾又作么生。師云。腳不濕(一。作師與神山渡水。師云。莫錯下腳。神山云。錯即過不得也。師云。不錯底事作么生。神山云。共長老過水)。

師。一日與神山鋤茶園。師擲下钁頭云。我今日一點氣力也無。神山云。若無氣力。爭解恁么道。師云。汝將謂有氣力底是。

師與神山行次。忽見白兔走過。神山云。俊哉。師云。作么生。神山云。大似白衣拜相。師云。老老大

【現代漢語翻譯】現代漢語譯本：紛亂迷失本心。如何註釋（法眼代答說：『這樣的話，弟子就不註釋了。』）

師父最初行腳參學時，路上遇到一位老婦人挑水。師父向她要水喝。老婦人說：『水可以喝，但我有一個問題，必須先問過。請問，水中具有多少塵埃？』師父說：『不具有任何塵埃。』老婦人說：『走開，不要弄髒我的水。』

師父在泐潭時，見到初首座，初首座有句話說：『真奇妙啊，真奇妙啊，佛界道界不可思議。』師父於是問道：『佛界道界暫且不問，只是說佛界道界的，是什麼人？』初首座良久沒有回答。師父說：『為何不快說？』初首座說：『爭辯不得。』師父說：『說都未曾說過，說什麼爭辯不得？』初首座無言以對。師父說：『佛與道，都是名言。為何不引用經教？』初首座說：『經教說了什麼？』師父說：『得意忘言。』初首座說：『還是將經教的意義放在心頭當作病。』師父說：『說佛界道界的病是大是小？』初首座又無言以對。第二天忽然圓寂。當時人們稱師父為『問殺首座價』。

師父與神山密師伯一起過河，師父問道：『過河這件事如何是好？』神山說：『不濕腳。』師父說：『老老大大的人了，說這種話。』神山說：『你又怎麼說？』師父說：『腳不濕。』（另一種說法是：師父與神山渡河，師父說：『不要走錯腳。』神山說：『走錯就過不去了。』師父說：『不錯又是怎麼回事？』神山說：『與長老一起過河。』）

師父有一天與神山在茶園鋤草。師父放下鋤頭說：『我今天一點力氣也沒有。』神山說：『如果沒有力氣，怎麼能這樣說？』師父說：『你以為有氣力的是什麼？』

師父與神山行走時，忽然看見一隻白兔跑過。神山說：『真俊啊！』師父說：『怎麼說？』神山說：『很像穿白衣的拜相。』師父說：『老老大大的人了！』

【English Translation】 English version: Confused and losing one's mind. How to annotate? (Fayan answers on his behalf: 'In that case, this disciple will not annotate.')

When the Master first traveled as a mendicant, he met an old woman carrying water on the road. The Master asked her for water to drink. The old woman said, 'The water is fine to drink, but I have a question. I must ask it first. Tell me, how many dusts (chen, defilements) does the water contain?' The Master said, 'It does not contain any dusts.' The old woman said, 'Go away, don't dirty my water bucket.'

When the Master was at Letan, he saw the head seat, who had a saying: 'How wondrous, how wondrous, the Buddha realm (Fo jie) and the Dao realm (Dao jie) are inconceivable.' The Master then asked, 'The Buddha realm and the Dao realm are not in question. I'm asking, who is it that speaks of the Buddha realm and the Dao realm?' The head seat remained silent for a long time. The Master said, 'Why don't you speak quickly?' The head seat said, 'It cannot be argued.' The Master said, 'You haven't even spoken, what are you talking about 'cannot be argued'?' The head seat was speechless. The Master said, 'Buddha (Fo) and Dao (Dao) are both verbal expressions. Why not cite the teachings?' The head seat said, 'What do the teachings say?' The Master said, 'Grasp the meaning and forget the words.' The head seat said, 'You are still making the meaning of the teachings a sickness in your mind.' The Master said, 'Is the sickness of speaking of the Buddha realm and the Dao realm big or small?' The head seat was again speechless. The next day, he suddenly passed away. At that time, people called the Master 'the one who killed the head seat with questions'.

The Master and Shanshan Mi (Shanshan Mi) Master Uncle were crossing a river. The Master then asked, 'How is the matter of crossing the river?' Shanshan said, 'Without wetting the feet.' The Master said, 'You're so old, speaking such words.' Shanshan said, 'How would you say it?' The Master said, 'The feet are not wet.' (Another version is: The Master and Shanshan were crossing the river. The Master said, 'Don't step wrongly.' Shanshan said, 'If you step wrongly, you won't be able to cross.' The Master said, 'What about not stepping wrongly?' Shanshan said, 'Crossing the river with the Elder.')

One day, the Master and Shanshan were hoeing in the tea garden. The Master threw down the hoe and said, 'I have no strength at all today.' Shanshan said, 'If you have no strength, how can you say that?' The Master said, 'What do you think it is that has strength?'

The Master and Shanshan were walking when they suddenly saw a white rabbit run by. Shanshan said, 'How handsome!' The Master said, 'How so?' Shanshan said, 'It's very much like a commoner paying respects to the prime minister.' The Master said, 'You're so old!'

大。作這個語話。神山云。爾作么生。師云。積代簪纓。暫時落魄。

神山把針次。師問云。作甚麼。神山云。把針。師云。把針事作么生。神山云。針針相似。師云。二十年同行。作這個語話。豈有與么工夫。神山云。長老又作么生。師云。如大地火發底道理。

神山問師云。智識所通。莫不游踐。徑截處乞師一言。師云。師伯意何得取功。神山因斯頓覺。下語非常。后與師過獨木橋。師先過了。拈起木橋云。過來。神山喚價阇黎。師乃放下橋木。

師與神山行次。指路傍院云。裡面有人。說心說性。神山云。是誰。師云。被師伯一問。直得去死十分。神山云。說心說性底誰。師云。死中得活。

師問雪峰。從甚處來。雪峰云。天臺來。師云。見智者否。雪峰云。義存吃鐵棒有分。

雪峰上問訊。師云。入門來須有語。不得道早個入了也。雪峰云。某甲無口。師云。無口且從。還我眼來。雪峰無語(云居膺。別前語云。待某甲有口即道。長慶棱別云。恁么則某甲謹退)。

雪峰搬柴次。乃于師面前。拋下一束。師云。重多少。雪峰云。盡大地人提不起。師云。爭得到這裡。雪峰無語。

師。于扇上書佛字。云巖見。卻書不字。師又改作非字。雪峰見。乃一時除卻(興化

【現代漢語翻譯】現代漢語譯本：大愚和尚說：『說這句話。』神山和尚問：『你作什麼？』大愚說：『積代簪纓（世代為官），暫時落魄。』神山和尚拿著針刺繡。大愚和尚問：『作什麼？』神山說：『拿著針。』大愚問：『拿著針做什麼？』神山說：『針針相似。』大愚說：『二十年同行，說這樣的話，豈有這樣的工夫？』神山說：『長老又作什麼？』大愚說：『如大地火發的道理。』神山和尚問大愚和尚：『智識所通達的地方，莫不遊歷踐行。在最直接的地方，乞求老師一句話。』大愚說：『師伯的意圖如何能取得功效？』神山因此頓悟，說出的話非常。後來和大愚和尚過獨木橋，大愚先過去了，拿起木橋說：『過來。』神山喊：『價阇黎（對僧人的尊稱）。』大愚於是放下橋木。大愚和尚和神山和尚行走時，指著路旁的院子說：『裡面有人，說心說性。』神山問：『是誰？』大愚說：『被師伯一問，直接去死十分。』神山問：『說心說性的是誰？』大愚說：『死中得活。』大愚和尚問雪峰和尚：『從什麼地方來？』雪峰說：『天臺山來。』大愚問：『見到智者大師（天臺宗的實際創始人）了嗎？』雪峰說：『義存（溈山義存，禪宗大師）吃鐵棒有份。』雪峰和尚上前問訊。大愚說：『入門來須有話說，不得說早已經入了。』雪峰說：『某甲（晚輩對長輩的自稱）無口。』大愚說：『無口且從，還我眼來。』雪峰無語（云居膺（禪宗大師）在前面的話后說：『待某甲有口即說。』長慶棱（禪宗大師）另外說：『那麼某甲就此告退。』）。雪峰和尚搬柴時，在大愚和尚面前，拋下一束柴。大愚說：『重多少？』雪峰說：『盡大地的人提不起。』大愚說：『爭得到這裡？』雪峰無語。大愚和尚在扇子上寫『佛』字，云巖和尚看見了，卻寫『不』字。大愚又改成『非』字。雪峰和尚看見了，就一時都除去了（興化（臨濟宗高僧））。

【English Translation】 English version: Dayu said, 'Speaking these words.' Shenshan asked, 'What are you doing?' Dayu said, 'Generations of officials, temporarily down on their luck.' Shenshan was embroidering with a needle. Dayu asked, 'What are you doing?' Shenshan said, 'Holding a needle.' Dayu asked, 'What are you doing with the needle?' Shenshan said, 'Needle after needle is similar.' Dayu said, 'Traveling together for twenty years, speaking such words, how can there be such effort?' Shenshan said, 'What is the Elder doing?' Dayu said, 'Like the principle of fire erupting from the earth.' Shenshan asked Dayu, 'Wherever knowledge reaches, one cannot but travel and practice. At the most direct point, I beg the teacher for a word.' Dayu said, 'How can the intention of the senior monk achieve results?' Shenshan suddenly awakened because of this, and his words were extraordinary. Later, when crossing a single-plank bridge with Dayu, Dayu crossed first, picked up the wooden bridge, and said, 'Come over.' Shenshan called out, 'Jia Sheli (a respectful term for monks).' Dayu then put down the bridge plank. When Dayu and Shenshan were walking, Dayu pointed to a courtyard by the road and said, 'There are people inside, talking about mind and nature.' Shenshan asked, 'Who is it?' Dayu said, 'Being asked by the senior monk, one goes straight to death ten parts.' Shenshan asked, 'Who are those talking about mind and nature?' Dayu said, 'Living from death.' Dayu asked Xuefeng, 'Where do you come from?' Xuefeng said, 'From Mount Tiantai.' Dayu asked, 'Did you see the Zhi Zhe (the de facto founder of the Tiantai school)?' Xuefeng said, 'Yicun (Weishan Yicun, a Zen master) has a share in eating iron rods.' Xuefeng came forward to pay respects. Dayu said, 'Coming through the door, there must be something to say, one cannot say that one has already entered.' Xuefeng said, 'Moujia (a humble term used by juniors to address seniors) has no mouth.' Dayu said, 'If you have no mouth, then follow, return my eyes.' Xuefeng was speechless (Yunju Ying (a Zen master) said after the previous words, 'I will speak when Moujia has a mouth.' Changqing Leng (a Zen master) said separately, 'Then Moujia respectfully withdraws.'). When Xuefeng was carrying firewood, he threw a bundle in front of Dayu. Dayu said, 'How much does it weigh?' Xuefeng said, 'All the people in the world cannot lift it.' Dayu said, 'How did you get it here?' Xuefeng was speechless. Dayu wrote the word 'Buddha' on a fan. Yunyan saw it and wrote the word 'No'. Dayu then changed it to the word 'Non'. Xuefeng saw it and removed them all at once (Xinghua (a prominent monk of the Linji school)).

獎代云吾不如汝。白楊順云。我若作洞山。只向雪峰道。爾非吾眷屬。天缽元云。洞山云巖。平地起堆。雪峰老漢。因事長智)。

雪峰作飯頭。淘米次。師問。淘沙去米。淘米去沙。雪峰云。沙米一時去。師云。大眾吃個甚麼。雪峰遂覆卻米盆。師云。據子因緣。合在德山(瑯玡覺云。雪峰與么去。大似拋卻甜桃樹。尋山摘醋梨。天童覺云。雪峰步步登高。不覺草鞋跟斷。若也正偏宛轉。敲唱雙行。自然言氣相合。父子相投。且道洞山不肯雪峰。意在什麼處。萬里無雲天有過。碧潭似鏡月難來。雪竇。宗云。直木不棲鸞鳳。金針已繡鴛鴦。若不是新禮老人。便見冰消瓦解)。

師。一日問雪峰。作甚麼來。雪峰云。斫槽來。師云。幾斧斫成。雪峰云。一斧斫成。師云。猶是這邊事。那邊事作么生。雪峰云。直得無下手處。師云。猶是這邊事。那邊事作么生。雪峰休去(汾陽昭代云。某甲早是困也)。

雪峰辭師。師云。子甚處去。雪峰云。歸嶺中去。師云。當時從甚麼路出。雪峰云。從飛猿嶺出。師云。今迴向甚麼路去。雪峰云。從飛猿嶺去。師云有一人不從飛猿嶺去。子還識么。雪峰云。不識。師云。為甚麼不識。雪峰云。他無面目。師云。子既不識。爭知無面目。雪峰無對(瑯玡覺云。心粗

【現代漢語翻譯】現代漢語譯本洞山(Dongshan)：獎代說我不如你。白楊順說：『如果我來做洞山，只會對雪峰(Xuefeng)說：你不是我的眷屬。』天缽元說：『洞山云巖，平地堆土。雪峰老漢，因事長智。』

雪峰做飯頭，淘米時，洞山問：『淘沙去米，還是淘米去沙？』雪峰說：『沙和米一起去掉。』洞山說：『大眾吃什麼？』雪峰於是把米盆打翻。洞山說：『依你的因緣，適合在德山(Deshan)。』（瑯玡覺說：『雪峰這樣做，很像拋棄甜桃樹，尋山摘酸梨。』天童覺說：『雪峰步步登高，不知不覺草鞋跟斷了。如果能正偏宛轉，敲唱雙行，自然言氣相合，父子相投。』且說洞山不認可雪峰，意在什麼地方？萬里無雲天有過，碧潭似鏡月難來。雪竇宗說：『直木不棲鸞鳳，金針已繡鴛鴦。若不是新禮老人，便見冰消瓦解。』）

洞山一日問雪峰：『做什麼來？』雪峰說：『斫槽來。』洞山說：『幾斧斫成？』雪峰說：『一斧斫成。』洞山說：『還是這邊的事，那邊的事怎麼樣？』雪峰說：『直得無下手處。』洞山說：『還是這邊的事，那邊的事怎麼樣？』雪峰無語。（汾陽昭代說：『某甲早已經困了。』）

雪峰辭別洞山。洞山問：『你到哪裡去？』雪峰說：『回嶺中去。』洞山問：『當時從什麼路出來？』雪峰說：『從飛猿嶺出來。』洞山問：『這次又向什麼路去？』雪峰說：『從飛猿嶺去。』洞山說：『有一個人不從飛猿嶺去，你還認識嗎？』雪峰說：『不認識。』洞山問：『為什麼不認識？』雪峰說：『他沒有面目。』洞山說：『你既然不認識，怎麼知道他沒有面目？』雪峰無言以對。（瑯玡覺說：『心粗。』）

【English Translation】 English version Dongshan (Dongshan): Jiangdai said I am not as good as you. Baiyang Shun said: 'If I were to be Dongshan, I would only say to Xuefeng (Xuefeng): You are not my family.' Tianbo Yuan said: 'Dongshan Yunyan, piling up soil on flat ground. Old man Xuefeng, grows wiser through experience.'

Xuefeng was the cook, and while washing rice, Dongshan asked: 'Are you washing away the sand to keep the rice, or washing away the rice to keep the sand?' Xuefeng said: 'The sand and rice are removed together.' Dongshan said: 'What will the assembly eat?' Xuefeng then overturned the rice pot. Dongshan said: 'According to your karma, you are suited for Deshan (Deshan).' (Langye Jue said: 'Xuefeng's actions are like abandoning a sweet peach tree to search the mountains for sour pears.' Tiantong Jue said: 'Xuefeng climbs higher and higher, unknowingly breaking the heel of his straw sandals. If one can be flexible with the relative and the absolute, and practice both chanting and striking, naturally words and spirit will align, and father and son will be in accord.' Furthermore, what is Dongshan's intention in not acknowledging Xuefeng? A cloudless sky has its faults, and the moon is hard to see in a clear pool like a mirror. Xuedou Zong said: 'A straight tree does not attract phoenixes, and golden needles have already embroidered mandarin ducks. If it were not for the newly respectful old man, one would see ice melting and tiles disintegrating.')

One day, Dongshan asked Xuefeng: 'What are you doing?' Xuefeng said: 'Making a trough.' Dongshan said: 'How many axe blows did it take?' Xuefeng said: 'One axe blow.' Dongshan said: 'That is still this side of the matter; what about the other side?' Xuefeng said: 'It is impossible to get started.' Dongshan said: 'That is still this side of the matter; what about the other side?' Xuefeng was silent. (Fenyang Zhao said: 'I am already tired.')

Xuefeng bid farewell to Dongshan. Dongshan asked: 'Where are you going?' Xuefeng said: 'Returning to the mountains.' Dongshan asked: 'Which road did you take when you came out?' Xuefeng said: 'I came out from Flying Ape Ridge.' Dongshan asked: 'Which road are you taking this time?' Xuefeng said: 'Going from Flying Ape Ridge.' Dongshan said: 'There is a person who does not go from Flying Ape Ridge; do you recognize him?' Xuefeng said: 'I do not recognize him.' Dongshan asked: 'Why don't you recognize him?' Xuefeng said: 'He has no face.' Dongshan said: 'Since you do not recognize him, how do you know he has no face?' Xuefeng had no reply. (Langye Jue said: 'Crude mind.')

者失)。

云居道膺來參。師問。甚處來。云居云。翠微來。師云。翠微有何言句示徒。云居云。翠微供養羅漢。某甲問。供養羅漢。羅漢還來否。翠微云。爾每日瞳個甚麼。師云。實有此語否。云居云。有。師云。不虛參見作家來。

師問云居。汝名甚麼。云居云。道膺。師云。向上更道。云居云。向上即不名道膺。師云。與老僧祇對道吾的語一般。

云居問。如何是祖師西來意。師云。阇黎他後有把茅蓋頭。忽有人問。如何祇對。云居云。道膺罪過。

師。一日謂云居云。吾聞。思大和尚生倭國作王。是否。云居云。若是恩大。佛亦不作。師然之。

師問云居。甚處去來。云居云。蹋山來。師云。那個山堪住。云居云。那個山不堪住。師云。恁么則國內總被阇黎占卻。云居云。不然。師云。恁么則子得個入路。云居云。無路。師云。若無路。爭得與老僧相見。云居云。若有路。即與和尚隔山去也。師乃云。此子。已后千人萬人把不住去在。

師因與云居渡水次。師問。水深多少。云居云。不濕。師云。粗人。云居云。請師道。師云。不幹(五祖演云。二人恁么說話。還有優劣也無。山僧今日因行掉臂。為爾諸人說破。過水一句不濕。庫藏真珠堆積。過水一句不幹。無錐說甚

【現代漢語翻譯】現代漢語譯本：

（僧人）云居道膺前來參拜。溈山靈佑問：『你從哪裡來？』云居道膺說：『從翠微山來。』溈山靈佑問：『翠微山有什麼言語開示學徒？』云居道膺說：『翠微山供養羅漢（Arhat，阿羅漢，佛教修行證果者）。我問：『供養羅漢，羅漢會來嗎？』翠微山的禪師說：『你每天瞳什麼？』（意指你每天看什麼，有什麼見地？）』溈山靈佑問：『真有這話嗎？』云居道膺說：『有。』溈山靈佑說：『不虛此行，你真是個有作為的人。』溈山靈佑問云居道膺：『你叫什麼名字？』云居道膺說：『道膺。』溈山靈佑說：『更向上說（更進一步說）。』云居道膺說：『向上即不名道膺。』溈山靈佑說：『和你這樣回答道吾禪師的話一樣。』云居道膺問：『如何是祖師西來意（Bodhidharma，菩提達摩，禪宗初祖從西方來到中國的真正意圖）？』溈山靈佑說：『你以後會有茅屋可以遮頭。如果有人問你，如何回答？』云居道膺說：『道膺罪過（我不知道如何回答）。』溈山靈佑有一天對云居道膺說：『我聽說，思大和尚轉生到倭國（古代對日本的稱呼）做國王，是真的嗎？』云居道膺說：『如果是恩大，佛也不做。』溈山靈佑認可了他的說法。溈山靈佑問云居道膺：『從哪裡來？』云居道膺說：『踏山來。』溈山靈佑問：『哪個山可以住？』云居道膺說：『哪個山都不可以住。』溈山靈佑說：『這樣說來，國內都被你佔了。』云居道膺說：『不然。』溈山靈佑說：『這樣說來，你得了個入路（入門的途徑）。』云居道膺說：『無路。』溈山靈佑說：『如果沒有路，怎麼能和老僧相見？』云居道膺說：『如果有路，就和和尚隔山相望了。』溈山靈佑於是說：『這個孩子，以後千人萬人也攔不住他。』溈山靈佑和云居道膺一起渡水時，溈山靈佑問：『水深多少？』云居道膺說：『不濕。』溈山靈佑說：『粗人。』云居道膺說：『請師父說。』溈山靈佑說：『不幹。』（五祖法演說：『他們兩個人這樣說話，還有優劣之分嗎？我今天因為行走而隨意說話，為你們大家說破。過水一句不濕，庫藏真珠堆積。過水一句不幹，沒有錐子說什麼？』）

【English Translation】 English version:

Yunju Daoying came to pay respects. Weishan Lingyou asked: 'Where do you come from?' Yunju said: 'From Cuiwei.' Weishan said: 'What words does Cuiwei use to instruct his disciples?' Yunju said: 'Cuiwei makes offerings to Arhats (Arhat, enlightened Buddhist practitioner). I asked: 'Do the Arhats come when offerings are made?' Cuiwei said: 'What are you staring at every day?'' Weishan said: 'Is this really what he said?' Yunju said: 'Yes.' Weishan said: 'It was worth the visit to see a true master.' Weishan asked Yunju: 'What is your name?' Yunju said: 'Daoying.' Weishan said: 'Say more, go further.' Yunju said: 'Going further, I am not called Daoying.' Weishan said: 'That's the same as Daowu's answer to the master.' Yunju asked: 'What is the meaning of Bodhidharma's (Bodhidharma, the first patriarch of Zen Buddhism in China) coming from the West?' Weishan said: 'You will have a thatched hut to cover your head in the future. If someone asks you, how will you answer?' Yunju said: 'Daoying is at fault (I don't know how to answer).' One day, Weishan said to Yunju: 'I heard that Great Master Si was reborn in Japan (ancient name for Japan) as a king. Is that true?' Yunju said: 'If the grace is great, even a Buddha would not do it.' Weishan approved of his answer. Weishan asked Yunju: 'Where have you been?' Yunju said: 'Treading the mountains.' Weishan asked: 'Which mountain is suitable to live on?' Yunju said: 'No mountain is suitable to live on.' Weishan said: 'In that case, the whole country is occupied by you.' Yunju said: 'Not so.' Weishan said: 'In that case, you have found a way in.' Yunju said: 'There is no way.' Weishan said: 'If there is no way, how could you meet the old monk?' Yunju said: 'If there is a way, then I would be separated from the master by a mountain.' Weishan then said: 'This child, later on, thousands and millions of people will not be able to hold him back.' Once, Weishan and Yunju were crossing a river. Weishan asked: 'How deep is the water?' Yunju said: 'Not wet.' Weishan said: 'Crude person.' Yunju said: 'Please, Master, tell me.' Weishan said: 'Not dry.' (Fifth Patriarch Fayan said: 'Is there any superiority or inferiority in their words? Today, I speak freely because of walking, revealing it to you all. The phrase 'crossing the water, not wet' means the treasury is piled with pearls. The phrase 'crossing the water, not dry' means what can you say without an awl?')

貧寒。乾溼二途俱不涉。任他綠水與青山)。

云居一日作務。誤刬殺蚯蚓。師云。這個聻。云居云。他不死。師云。二祖往鄴州又作么生。云居無對。

師問云居。大闡提人。作五逆罪。孝養何在。云居云。始成孝養。

師謂云居云。昔南泉。問講彌勒下生經僧云。彌勒甚麼時下生。僧云。現在天宮。當來下生。南泉云。天上無彌勒。地下無彌勒。云居隨舉而問云。只如天上無彌勒。地下無彌勒。未審。誰與安名。師被問。直得禪床震動。乃云。膺阇黎。吾在云巖。曾問老人。直得火爐震動。今日被子一問。直得通身汗流。

后云居結庵於三峰。經旬不赴堂。師問。子近日何不赴齋。云居云。每日自有天神送食。師云。我將謂汝是個人。猶作這個見解在。汝晚間來。云居晚至。師召膺庵主。云居應諾。師云。不思善不思惡。是甚麼。云居回庵。寂然宴坐。天神自此竟尋不見。如是三日。乃絕。

師問云居。作甚麼。云居云。合醬。師云。用多少鹽。云居云。旋入。師云。作何滋味。云居云。得。

疏山到。值師早參。出問。未有之言。請師示誨。師云。不諾無人肯。疏山云。還可功也無。師云。爾即今還功得么。疏山云。功不得。即無諱處。

一日師上堂云。欲知此事

【現代漢語翻譯】貧寒。乾溼二途俱不涉。任他綠水與青山)。（即使）貧寒，（也）不涉及乾旱和潮濕兩種境況。（就）任憑那綠水和青山（存在）。

云居（Yunjü，人名）一日在做工時，不小心鏟死了蚯蚓。師（指道悟禪師）問：『這個（指蚯蚓被鏟殺一事）怎麼說？』云居說：『它沒有死。』師說：『二祖（指慧可）去鄴州（Yèzhōu，地名）又該怎麼說？』云居無言以對。

師問云居：『大闡提人（dà chǎntí rén，指斷絕善根的人），犯下五逆罪（wǔ nì zuì，指殺父、殺母、殺阿羅漢、出佛身血、破和合僧），孝養之心在哪裡？』云居說：『（正因為如此）才開始成就孝養。』

師對云居說：『過去南泉（Nánquán，人名）問講《彌勒下生經》（Mílè xiàshēng jīng）的僧人說：『彌勒（Mílè，即彌勒菩薩）什麼時候下生？』僧人說：『現在在天宮，將來會下生。』南泉說：『天上沒有彌勒，地下沒有彌勒。』云居隨即以此發問說：『既然天上沒有彌勒，地下沒有彌勒，那麼，是誰給（彌勒）安立這個名字的？』師被問得禪床都震動了，於是說：『膺阇黎（Yīng dū lí，對云居的尊稱），我當年在云巖（Yúnyán，地名）時，曾經問過老人（指云巖曇晟禪師），（當時）使得火爐都震動了。今天被你這樣一問，真是全身冒汗。』

後來云居在三峰（Sānfēng，地名）結廬隱居，十多天沒有去齋堂。師問：『你近日為何不去齋堂？』云居說：『每天自有天神送食物給我。』師說：『我本以為你是個有見地的人，沒想到還有這種見解。你晚上來。』云居晚上來到。師呼喚：『膺庵主（Yīng ānzhǔ，對云居的稱呼）！』云居應諾。師說：『不思善，不思惡，是什麼？』云居回到庵中，寂然宴坐。天神從此竟尋不見，這樣過了三天，（天神）就斷絕了（供養）。

師問云居：『在做什麼？』云居說：『合醬（héfàng，製作醬）。』師說：『用多少鹽？』云居說：『隨機放入。』師說：『做出來是什麼滋味？』云居說：『得（dé，恰到好處）。』

疏山（Shūshān，人名）來到，正趕上師父早參。疏山出來問道：『（關於）未曾有過的言語，請師父開示。』師說：『不答應就沒有人肯（相信）。』疏山說：『還可以用功嗎？』師說：『你現在還能用功嗎？』疏山說：『用功不得，就沒有隱諱之處。』

一日，師父上堂說：『想要知道這件事（指佛法真諦）……』

【English Translation】 Poverty. Neither dryness nor wetness is involved. Let the green waters and blue mountains be as they are). (Even in) poverty, (one) is not involved in the two paths of dryness and wetness. (Just) let the green waters and blue mountains (exist).

One day, Yunjü (云居, a person's name) was working and accidentally killed an earthworm. The Master (referring to Zen Master Daowu) asked, 'What about this (referring to the killing of the earthworm)?' Yunjü said, 'It is not dead.' The Master said, 'What about the Second Patriarch (referring to Huike) going to Yezhou (鄴州, a place name)?' Yunjü was speechless.

The Master asked Yunjü, 'Where is the filial piety of a great icchantika (大闡提人, one who has severed their roots of goodness) who commits the five rebellious acts (五逆罪, patricide, matricide, killing an arhat, shedding the blood of a Buddha, and causing disunity in the Sangha)?' Yunjü said, '(Precisely because of this) filial piety begins to be accomplished.'

The Master said to Yunjü, 'In the past, Nanquan (南泉, a person's name) asked a monk lecturing on the 'Maitreya's Descent Sutra' (彌勒下生經), 'When will Maitreya (彌勒, i.e., Maitreya Bodhisattva) descend?' The monk said, 'Now in the Tushita Heaven, he will descend in the future.' Nanquan said, 'There is no Maitreya in heaven, and there is no Maitreya on earth.' Yunjü then asked, 'Since there is no Maitreya in heaven and no Maitreya on earth, who established this name (for Maitreya)?' The Master was so shaken by the question that his Zen seat trembled, and he said, 'Venerable Ying (Yīng dū lí, an honorific for Yunjü), when I was at Yunyan (云巖, a place name), I once asked the old man (referring to Zen Master Tan Sheng of Yunyan), (at that time) the stove trembled. Today, being asked by you, I am sweating all over.'

Later, Yunjü built a hermitage at Three Peaks (Sānfēng, a place name), and did not go to the dining hall for more than ten days. The Master asked, 'Why haven't you been going to the dining hall recently?' Yunjü said, 'Every day, a deva sends me food.' The Master said, 'I thought you were a person with insight, but I didn't expect you to have such a view. Come in the evening.' Yunjü came in the evening. The Master called out, 'Abbot Ying (Yīng ānzhǔ, a title for Yunjü)!' Yunjü responded. The Master said, 'Not thinking of good, not thinking of evil, what is it?' Yunjü returned to his hermitage and sat quietly in meditation. From then on, the deva could not be found, and after three days, (the offering) ceased.

The Master asked Yunjü, 'What are you doing?' Yunjü said, 'Making sauce (héfàng, making sauce).' The Master said, 'How much salt are you using?' Yunjü said, 'Adding it as needed.' The Master said, 'What flavor will it be?' Yunjü said, 'Just right (dé, just right).'

Shushan (Shūshān, a person's name) arrived, just in time for the Master's morning assembly. Shushan came out and asked, 'Please instruct me on unprecedented words.' The Master said, 'If you don't agree, no one will believe (it).' Shushan said, 'Can one still practice?' The Master said, 'Can you still practice now?' Shushan said, 'If practice is not possible, there is nothing to hide.'

One day, the Master ascended the hall and said, 'If you want to know this matter (referring to the true essence of Buddhism)...'

。直須如枯木生花。方與他合。疏山問。一切處不乖時如何。師云。阇黎。此是功勛邊事。幸有無功之功。子何不問。疏山云。無功之功。豈不是那邊人。師云。大有人笑子恁么問。疏山云。恁么則迢然去也。師云。迢然。非迢然。非不迢然。疏山云。如何是迢然。師云。喚作那邊人即不得。疏山云。如何是非迢然。師云。無辨處。

師問疏山。空劫無人家。是甚麼人住處。疏山云。不識。師云。人還有意旨也無。疏山云。和尚何不問他。師云。現問次。疏山云。是何意旨。師不對。

青林師虔參師。師問。近離甚處。青林雲。武陵。師云。武陵法道。何似此間。青林雲。胡地冬抽筍。師云。別甑炊香飯。供養此人。青林拂袖便出。師云。此子。向後走殺天下人在(鼓山永云恁么祇對。滴水難消。因甚別甑炊香飯)。

青林一日辭師。師云。子向甚麼處去。青林雲。金輪不隱的。遍界絕紅塵。師云。善自保任。青林珍重而出。師門送。謂青林雲。恁么去一句。作么生道。青林雲。步步踏紅塵。通身無影像。師良久。青林雲。老和尚何不速道。師云。子得恁么性急。青林雲。某甲罪過。便禮辭而去。

龍牙問德山。學人仗鏌鎁劍。擬取師頭時如何。德山引頸近前云。㘞。龍牙云。頭落也。德山

【現代漢語翻譯】現代漢語譯本：必須像枯木開花一樣，才能與它相合。疏山問道：『一切處都不違背時機，這是什麼意思？』師父說：『阇黎（Ajahn，尊稱），這是功勛邊的事情，幸好還有無功之功，你為什麼不問這個呢？』疏山說：『無功之功，難道不是那邊的人嗎？』師父說：『很多人會笑你這樣問。』疏山說：『這樣說來，就是遙遠地離開了。』師父說：『遙遠，非遙遠，非不遙遠。』疏山說：『什麼是遙遠？』師父說：『如果稱作那邊的人，就不對了。』疏山說：『什麼是非遙遠？』師父說：『無法分辨之處。』師父問疏山：『空劫（Kalpa，佛教時間概念，指極長的時間）沒有人居住，是誰的住處？』疏山說：『不認識。』師父說：『人還有意旨嗎？』疏山說：『和尚為什麼不問他？』師父說：『現在正在問。』疏山說：『是什麼意旨？』師父沒有回答。青林師虔（Qinglin Shiqian，人名）參拜師父。師父問：『最近從哪裡來？』青林說：『武陵（Wuling，地名）。』師父說：『武陵的法道，和這裡比怎麼樣？』青林說：『胡地冬天抽筍。』師父說：『另外用甑（Zeng，古代蒸食用具）蒸香飯，供養這個人。』青林拂袖便走出去。師父說：『這小子，以後要累死天下人了。』（鼓山永（Gushan Yong，人名）說，這樣回答，滴水難消。為什麼另外用甑蒸香飯？）青林有一天向師父告辭。師父問：『你要去哪裡？』青林說：『金輪（Golden Wheel，佛教術語，象徵佛法）不隱沒，遍界沒有紅塵。』師父說：『好好保重。』青林珍重地走了出去。師父送到門口，對青林說：『這樣去的一句話，怎麼說？』青林說：『步步踏紅塵，通身沒有影像。』師父沉默了很久。青林說：『老和尚為什麼不快說？』師父說：『你這麼性急？』青林說：『我的罪過。』便行禮告辭離開了。龍牙（Longya，人名）問德山（Deshan，人名）：『學人拿著鏌鎁劍（Moye Sword，古代名劍），想要取師父的頭，怎麼樣？』德山伸長脖子靠近說：『㘞（音bā，象聲詞）。』龍牙說：『頭掉了。』德山

【English Translation】 English version: It must be like a dead tree blooming before you can be in accord with 'it'. Shushan asked, 'How is it that in all places there is no disharmony with the time?' The Master said, 'Ajahn, this is a matter of meritorious deeds. Fortunately, there is meritless merit. Why don't you ask about that?' Shushan said, 'Isn't meritless merit that person over there?' The Master said, 'Many people would laugh at you for asking such a question.' Shushan said, 'In that case, it is far away.' The Master said, 'Far away, not far away, not not far away.' Shushan said, 'What is far away?' The Master said, 'It is not permissible to call it that person over there.' Shushan said, 'What is not far away?' The Master said, 'A place where there is no distinguishing.' The Master asked Shushan, 'In the empty kalpa (an aeon) there are no people living. Whose dwelling is it?' Shushan said, 'I do not know.' The Master said, 'Does the person have an intention?' Shushan said, 'Why doesn't the Master ask him?' The Master said, 'I am asking now.' Shushan said, 'What is the intention?' The Master did not answer. Qinglin Shiqian paid respects to the Master. The Master asked, 'Where have you come from recently?' Qinglin said, 'Wuling.' The Master said, 'How is the Dharma way of Wuling compared to here?' Qinglin said, 'In the land of the barbarians, bamboo shoots emerge in winter.' The Master said, 'Cook fragrant rice in a separate steamer and offer it to this person.' Qinglin flicked his sleeve and left. The Master said, 'This fellow will exhaust all the people in the world in the future.' (Gushan Yong said, such an answer is hard to digest even a drop of water. Why cook fragrant rice in a separate steamer?) One day, Qinglin bid farewell to the Master. The Master asked, 'Where are you going?' Qinglin said, 'The Golden Wheel is not hidden, and throughout the realm there is no red dust.' The Master said, 'Take good care of yourself.' Qinglin respectfully departed. The Master saw him off at the gate and said to Qinglin, 'How would you say that one phrase about going like that?' Qinglin said, 'Step by step treading through the red dust, the whole body has no image.' The Master was silent for a long time. Qinglin said, 'Why doesn't the old Master speak quickly?' The Master said, 'Are you so impatient?' Qinglin said, 'My fault.' Then he bowed and departed. Longya asked Deshan, 'What if a student wields the Moye Sword, intending to take the Master's head?' Deshan stretched his neck forward and said, 'Bā (onomatopoeia).' Longya said, 'The head has fallen.' Deshan

呵呵大笑。龍牙後到洞山。舉前話。師云。德山道甚麼。龍牙云。德山無語。師云。莫道無語。且將德山落底頭。呈似老僧看。龍牙方省。便懺謝(後有舉似德山。德山云。洞山不識好惡。這漢死來多少時。救得有甚用處。保福展拈云。龍牙只知進前。不知失步。翠巖芝雲龍牙當斷不斷。如今作么生斷。東禪觀云。龍牙抱劍傷身。自招過咎。德山為頭作主。幸好機籌。忽被洞山指蹤。不覺尾巴露出)。

龍牙問。如何是祖師西來意。師云。待洞水逆流。即向汝道。龍牙始悟厥旨。

華嚴休靜問師。學人無個理路。未免情識運為。師云。汝還見有理路也無。華嚴云。見無理路。師云。甚處得情識來。華嚴云。學人實問。師云。恁么則直須向萬里無寸草處去。華嚴云。萬里無寸草處。還許某甲去也無。師云。直須恁么去。

華嚴搬柴次。師把住云。狹路相逢時如何。華嚴云。反側反側。師云。汝記吾言。向南住。有一千人。向北住。止三百而已。

欽山參師。師問。甚處來。欽山云。大慈來。師云。還見大慈么。欽山云。見。師云。色前見。色后見。欽山云。非前後見。師默置。欽山乃云。某甲離師太早。不盡師意。

欽山與巖頭雪峰坐次。師行茶來。欽山乃閉目。師云。什麼處去來。欽

【現代漢語翻譯】現代漢語譯本：呵呵大笑。龍牙（僧人法號）後來到了洞山（地名，也指洞山良價禪師）。他提起之前的話頭。洞山良價禪師說：『德山（地名，也指德山宣鑒禪師）說了什麼？』龍牙說：『德山無語。』洞山良價禪師說：『不要說無語，且將德山落腳之處，呈給老僧我看。』龍牙這才醒悟。便懺悔謝罪（後來有人將此事告訴德山宣鑒禪師，德山宣鑒禪師說：『洞山不識好壞。這人死了多久了，救他有什麼用？』保福展拈說：『龍牙只知前進，不知後退。』翠巖芝說：『龍牙當斷不斷。如今要怎麼斷？』東禪觀說：『龍牙抱劍自傷，自招過錯。德山為首作主，幸好有計謀。忽然被洞山指出軌跡，不覺尾巴露出來了』）。龍牙問：『如何是祖師西來意（禪宗用語，指達摩祖師從印度來到中國的真正目的）？』洞山良價禪師說：『等待洞水逆流，我就告訴你。』龍牙這才領悟其中的旨意。華嚴休靜問洞山良價禪師：『學人沒有一個道理頭緒，難免用情識來運作。』洞山良價禪師說：『你還見到有道理頭緒嗎？』華嚴說：『見不到道理頭緒。』洞山良價禪師說：『從哪裡得到情識來的？』華嚴說：『學人是真心發問。』洞山良價禪師說：『這樣就必須向萬里無寸草的地方去。』華嚴說：『萬里無寸草的地方，還允許我某甲（古人自稱的謙詞）去嗎？』洞山良價禪師說：『就必須這樣去。』華嚴在搬柴的時候，洞山良價禪師抓住他說：『狹路相逢時該如何？』華嚴說：『反反覆覆。』洞山良價禪師說：『你記住我的話，向南邊住，有一千人。向北邊住，只有三百人而已。』欽山（僧人法號）參拜洞山良價禪師。洞山良價禪師問：『從哪裡來？』欽山說：『從大慈（地名）來。』洞山良價禪師說：『還見到大慈嗎？』欽山說：『見到。』洞山良價禪師說：『在色（佛教用語，指一切有形之物）前見到的，還是在色后見到的？』欽山說：『不是在前後見到的。』洞山良價禪師沉默不語。欽山於是說：『我離開老師太早，沒有完全領會老師的意思。』欽山與巖頭（僧人法號）、雪峰（僧人法號）坐在一起。洞山良價禪師行茶過來。欽山於是閉上眼睛。洞山良價禪師說：『到什麼地方去了？』

【English Translation】 English version: He laughed heartily. Longya (monk's dharma name) later arrived at Dongshan (place name, also refers to Chan Master Liangjie of Dongshan). He brought up the previous topic. Chan Master Liangjie of Dongshan said, 'What did Deshan (place name, also refers to Chan Master Xuanjian of Deshan) say?' Longya said, 'Deshan was silent.' Chan Master Liangjie of Dongshan said, 'Don't say he was silent; rather, present to this old monk Deshan's foothold.' Only then did Longya awaken. He then repented and apologized (Later, someone told Chan Master Xuanjian of Deshan about this, and Chan Master Xuanjian of Deshan said, 'Dongshan doesn't know good from bad. How long has this person been dead? What's the use of saving him?' Baofu Zhan Nian said, 'Longya only knows how to advance, not how to retreat.' Cuiyan Zhi said, 'Longya should have cut it off but didn't. How should he cut it off now?' Dongchan Guan said, 'Longya injured himself with his own sword, bringing about his own fault. Deshan took the lead and was in charge, fortunately having a plan. Suddenly, he was pointed out by Dongshan, and unknowingly his tail was revealed'). Longya asked, 'What is the meaning of the Patriarch's coming from the West (Chan term, referring to the true purpose of Bodhidharma's arrival in China from India)?' Chan Master Liangjie of Dongshan said, 'Wait until the Dong River flows backward, and then I will tell you.' Only then did Longya understand the meaning. Huayan Xiujing asked Chan Master Liangjie of Dongshan, 'This student has no rational path, and inevitably uses emotions and knowledge to operate.' Chan Master Liangjie of Dongshan said, 'Do you still see a rational path?' Huayan said, 'I don't see a rational path.' Chan Master Liangjie of Dongshan said, 'Where did you get emotions and knowledge from?' Huayan said, 'This student is sincerely asking.' Chan Master Liangjie of Dongshan said, 'Then you must go to a place where there are no blades of grass for ten thousand miles.' Huayan said, 'Is this humble self (a humble term used by ancient people to refer to themselves) allowed to go to a place where there are no blades of grass for ten thousand miles?' Chan Master Liangjie of Dongshan said, 'You must go like that.' When Huayan was carrying firewood, Chan Master Liangjie of Dongshan grabbed him and said, 'What should you do when you meet on a narrow road?' Huayan said, 'Back and forth, back and forth.' Chan Master Liangjie of Dongshan said, 'Remember my words, if you live to the south, there will be a thousand people. If you live to the north, there will only be three hundred people.' Qinshan (monk's dharma name) paid respects to Chan Master Liangjie of Dongshan. Chan Master Liangjie of Dongshan asked, 'Where did you come from?' Qinshan said, 'From Daci (place name).' Chan Master Liangjie of Dongshan said, 'Did you see Daci?' Qinshan said, 'I saw it.' Chan Master Liangjie of Dongshan said, 'Did you see it before form (Buddhist term, referring to all tangible things) or after form?' Qinshan said, 'I didn't see it before or after.' Chan Master Liangjie of Dongshan was silent. Qinshan then said, 'I left the teacher too early and didn't fully understand the teacher's meaning.' Qinshan was sitting with Yantou (monk's dharma name) and Xuefeng (monk's dharma name). Chan Master Liangjie of Dongshan came to serve tea. Qinshan then closed his eyes. Chan Master Liangjie of Dongshan said, 'Where did you go?'

山云。入定來。師云。定本無門。從何而入(老宿代云。大有人與么會。雪竇顯別云。當時但指巖頭雪峰云。與這兩個瞌睡漢茶吃)。

北院通到參。師上堂云。坐斷主人公。不落第二見。通出衆云。須知有一人不合伴。師云。猶是第二見。通便掀倒禪床。師云。老兄作么生。通云。待某甲舌頭爛。即向和尚道。通后辭師。擬入嶺。師云。善為。飛猿嶺峻。好看。通良久。師召通阇黎。通應諾。師云。何不入嶺去。通因有省不入嶺。

道全問師。如何是出離之要。師云。阇黎足下煙生。全當下契悟。更不他游。云居進語云。終不敢孤負和尚。足下煙生。師云。步步玄者。即是功到。

師與泰首座。冬節吃果子次。乃問。有一物。上拄天。下拄地。黑似漆。常在動用中。動用中收不得。且道。過在甚麼處。泰云。過在動用中(同安顯別云不知)師喚侍者。掇退果卓(五祖戒別首座云。朝來更獻楚王看。瑯玡覺云。若不是洞山老人。焉能辨得。雖然如是。洞山猶欠一著在。溈山哲云。諸人還知洞山落處么。若也不知。往往作是非得失會去。山僧道。這果子。非但首座不得吃。假使盡大地人來。亦不得正眼覷著。云蓋本云。洞山雖有打破虛空鉗錘。而無補綴底針線。待伊道過在動用中。但道請首座吃果子

【現代漢語翻譯】現代漢語譯本：山云（僧人法號）。入定回來。洞山良價禪師說：『定本沒有門，從哪裡進入呢？』（老宿代替山云回答說：『有很多人這樣理解。』雪竇顯禪師另外評論說：『當時只應該指著巖頭和雪峰說，這兩個瞌睡漢只配喝茶。』）

北院通（僧人法號）前來參拜。洞山良價禪師上堂說法：『截斷主人的念頭，不落入第二種見解。』北院通從人群中走出說：『須知還有一個人不合羣。』洞山良價禪師說：『這仍然是第二種見解。』北院通隨即掀翻禪床。洞山良價禪師說：『老兄你這是做什麼？』北院通說：『等我舌頭爛掉的時候，再向和尚您稟報。』北院通後來向洞山良價禪師告辭，打算進入山嶺。洞山良價禪師說：『好好保重。飛猿嶺陡峭險峻，要小心。』北院通沉默良久。洞山良價禪師呼喚道：『通阇黎（對僧人的尊稱）。』北院通應諾。洞山良價禪師說：『為什麼不進山嶺去呢？』北院通因此有所領悟，沒有進入山嶺。

道全（僧人法號）問洞山良價禪師：『什麼是出離生死輪迴的關鍵？』洞山良價禪師說：『阇黎你腳下生煙。』道全當下契合領悟，不再四處遊歷。云居（僧人法號）進言說：『終究不敢辜負和尚您說的腳下生煙。』洞山良價禪師說：『每一步都玄妙，這就是功夫到家。』

洞山良價禪師與泰首座（僧人職稱）在冬至時一起吃果子。洞山良價禪師問道：『有一物，上頂天，下立地，黑如漆，常在動用之中，動用之中卻無法把握。那麼，過失在哪裡呢？』泰首座說：『過失在動用之中。』（同安顯禪師另外評論說：『不知道。』）洞山良價禪師叫侍者撤走果桌。（五祖戒禪師另外評論泰首座說：『早晨應該獻給楚王觀看。』瑯玡覺禪師說：『如果不是洞山老人，怎麼能辨別出來呢？雖然如此，洞山仍然欠缺一招。』溈山哲禪師說：『各位還知道洞山禪師的落腳點嗎？如果不知道，往往會當作是是非得失來理解。』山僧我說：『這果子，不只是首座不能吃，即使是整個大地的人來，也不能用正眼去看。』云蓋本禪師說：『洞山雖然有打破虛空的鉗錘，卻沒有補綴的針線。』等他說過失在動用中，就應該說請首座吃果子。』）

【English Translation】 English version: Shanyun (monk's name). Returned from meditation. Master Dongshan Liangjie said, 'Meditation inherently has no gate, from where does one enter?' (An elder monk replied on his behalf, 'There are many who understand it this way.' Xue Douxian commented separately, 'At that time, one should have just pointed at Yantou and Xuefeng, saying, these two sleepyheads only deserve tea.')

Beiyuan Tong (monk's name) came to pay respects. Master Dongshan Liangjie ascended the hall and said, 'Severing the thoughts of the master, not falling into the second view.' Beiyuan Tong stepped out from the crowd and said, 'One must know that there is one person who does not belong.' Master Dongshan Liangjie said, 'This is still the second view.' Beiyuan Tong then overturned the meditation bed. Master Dongshan Liangjie said, 'What are you doing, brother?' Beiyuan Tong said, 'When my tongue rots, I will report to the Abbot.' Later, Beiyuan Tong bid farewell to the Master, intending to enter the mountains. Master Dongshan Liangjie said, 'Take care. Feiyuan Ridge is steep and dangerous, be careful.' Beiyuan Tong remained silent for a long time. Master Dongshan Liangjie called out, 'Tong, Ajari (a respectful term for monks).' Tong responded. Master Dongshan Liangjie said, 'Why not enter the mountains?' Beiyuan Tong, having gained insight, did not enter the mountains.

Daoquan (monk's name) asked Master Dongshan Liangjie, 'What is the key to liberation from the cycle of birth and death?' Master Dongshan Liangjie said, 'Smoke arises from beneath your feet, Ajari.' Daoquan immediately understood and no longer traveled around. Yunjv (monk's name) added, 'I would never dare to fail the Abbot's words about smoke arising from beneath the feet.' Master Dongshan Liangjie said, 'Every step is profound, that is the result of diligent practice.'

Master Dongshan Liangjie and Chief Seat Tai (monk's title) were eating fruit together during the winter solstice. Master Dongshan Liangjie asked, 'There is a thing, it supports the sky above and the earth below, it is as black as lacquer, it is constantly in motion, yet one cannot grasp it in motion. So, where does the fault lie?' Chief Seat Tai said, 'The fault lies in the motion.' (Tongan Xian commented separately, 'I do not know.') Master Dongshan Liangjie told the attendant to remove the fruit table. (Fifth Ancestor Jie commented separately on Chief Seat Tai, 'One should present it to the King of Chu in the morning.' Langye Jue said, 'If it were not for the old man Dongshan, how could one discern it? Even so, Dongshan still lacks one move.' Weishan Zhe said, 'Does everyone know where Dongshan's point lies? If you do not know, you will often understand it as right and wrong, gain and loss.' I, the mountain monk, say, 'This fruit, not only can the Chief Seat not eat it, but even if all the people on earth came, they could not look at it with the right eye.' Yungai Ben said, 'Although Dongshan has the hammer to break the void, he does not have the needle and thread to mend it.' After he says the fault lies in the motion, one should say, 'Please, Chief Seat, eat the fruit.')

。泰首座若是個衲僧。吃了也須吐出。南堂靜云。洞山坐籌帷幄。決勝千里。泰首座通身是口。有理難伸。溈山果云。洞山壓良為賤。泰首座有理難伸。山僧路見不平。要為雪恥。當時才見與么問。只向道。靈山授記未到如此。待他擬議。拈果子劈面便擲。不唯塞斷咽喉。免見後人妄生卜度。凈慈昌云。洞山雖然掇得果卓去。要且塞泰首座口不得)。

師見幽上座來。遽起向禪床后立。幽云。和尚為甚麼迴避學人。師云。將謂阇黎不見老僧師看稻次。見朗上座牽牛。師云。這個牛。須好看。恐傷人苗稼。朗云。若是好牛。應不傷人苗稼。

僧問茱萸。如何是沙門行。茱萸云。行則不無。有覺即乖。別有僧舉似師。師云。他何不道。未審是甚麼行。僧遂進此語。茱萸云。佛行佛行。僧回舉似師。師云。幽州猶似可。最苦是新羅。(東禪齊拈云。此語還有疑訛也無。若有。且道。甚麼處不得。若無。他又道。最苦是新羅。還撿點得出么。他道。行則不無。有覺即乖。卻令再問。是甚麼行。又道佛行。那。僧是會了問。不會了問。請斷看)僧卻問。如何是沙門行。師云。頭長三尺。頸長三寸。師令侍者。持此語問三聖然和尚。三聖于侍者手上。掐一掐。侍者回舉似師。師肯之。

京兆米和尚。令僧問仰山

【現代漢語翻譯】現代漢語譯本：泰首座如果是個真正的僧人，吃了東西也應該能吐出來。南堂靜云說，洞山善於運籌帷幄，決勝千里之外。泰首座渾身上下都是嘴，卻有理說不出。溈山果云說，洞山壓迫良善之人如同賤賣貨物，導致泰首座有理難伸。我（山僧）路見不平，想要為他雪恥。當時如果我聽到這樣的提問，只會說：『靈山會上釋迦牟尼佛授記未來成佛之事，還沒到這種程度。』等他猶豫的時候，拿起果子劈頭蓋臉地扔過去，不僅能堵住他的嘴，還能避免後人胡亂猜測。凈慈昌說，洞山雖然拿走了果卓，但終究堵不住泰首座的嘴。老師見到幽上座來了，立刻起身躲到禪床後面站著。幽上座問：『和尚為什麼要回避我？』老師說：『我還以為你沒看見老僧。』老師看稻田時，見到朗上座牽著牛，老師說：『這頭牛，要好好看著，恐怕會傷害到別人的莊稼。』朗上座說：『如果是好牛，應該不會傷害到別人的莊稼。』有僧人問茱萸：『什麼是沙門（Śrāmaṇa）[指出家修道者]的修行？』茱萸回答說：『修行不是沒有，但有了覺悟就錯了。』後來有僧人把這話告訴老師。老師說：『他為什麼不問，未審是什麼修行？』僧人於是就說了這句話。茱萸回答說：『佛行佛行。』僧人回來把這話告訴老師。老師說：『幽州還算可以，最糟糕的是新羅。』（東禪齊評論說：『這句話還有值得懷疑的地方嗎？如果有，那麼請問，哪裡不對？如果沒有，他又說最糟糕的是新羅，還能檢查出來嗎？』他說：『修行不是沒有，但有了覺悟就錯了。』卻讓人再問，是什麼修行？又說佛行。那麼，這個僧人是明白了才問，還是不明白才問？請判斷一下。）僧人又問：『什麼是沙門行？』老師說：『頭長三尺，頸長三寸。』老師讓侍者拿著這句話去問三聖然和尚。三聖在侍者的手上掐了一下。侍者回來把情況告訴老師，老師認可了。京兆米和尚，讓僧人去問仰山（Yǎngshān）[人名，禪宗大師]

【English Translation】 English version: If Chief Monk Tai were a true monk, he should be able to spit out whatever he eats. Jingyun of Nantang said, 'Dongshan is good at strategizing and winning battles from a thousand miles away.' Chief Monk Tai is all mouth, yet he cannot express his reasons. Guo of Weishan said, 'Dongshan oppresses the good like selling goods cheaply, causing Chief Monk Tai to be unable to express his reasons.' I (Mountain Monk) see injustice on the road and want to avenge him. If I had heard such a question at that time, I would have only said, 'The prediction of future Buddhahood by Śākyamuni Buddha at the Vulture Peak has not reached this point.' While he hesitated, I would pick up a fruit and throw it in his face, not only blocking his throat but also preventing future generations from making wild guesses. Chang of Jingci said, 'Although Dongshan took away the fruit table, he ultimately could not block Chief Monk Tai's mouth.' The teacher saw Venerable You coming and immediately got up and stood behind the Zen bed. Venerable You asked, 'Why is the abbot avoiding me?' The teacher said, 'I thought you didn't see the old monk.' When the teacher was looking at the rice fields, he saw Venerable Lang leading an ox. The teacher said, 'This ox must be watched carefully, lest it harm other people's crops.' Venerable Lang said, 'If it is a good ox, it should not harm other people's crops.' A monk asked Zhuyu, 'What is the practice of a Śrāmaṇa [Buddhist monastic]?' Zhuyu replied, 'Practice is not absent, but with awareness, it is wrong.' Later, a monk told the teacher about this. The teacher said, 'Why didn't he ask, what kind of practice is it?' So the monk said this sentence. Zhuyu replied, 'Buddha's practice, Buddha's practice.' The monk returned and told the teacher about this. The teacher said, 'Youzhou is still acceptable, the worst is Silla.' (Zen Master Qi of Dongchan commented, 'Is there anything doubtful about this statement? If there is, then please tell me, what is wrong? If not, he also said the worst is Silla, can you still check it out?' He said, 'Practice is not absent, but with awareness, it is wrong.' But he asked again, what kind of practice is it? And he said Buddha's practice. Then, did this monk ask because he understood, or did he ask because he didn't understand? Please judge.) The monk then asked, 'What is the practice of a Śrāmaṇa?' The teacher said, 'The head is three feet long, and the neck is three inches long.' The teacher asked the attendant to take this sentence to ask Venerable Sanran of Sansheng. Sansheng pinched the attendant's hand. The attendant returned and told the teacher about the situation, and the teacher approved of it. Monk Mi of Jingzhao asked a monk to ask Yangshan [name of a Zen master].

云。今時還假悟也無。仰山云。悟即不無。爭奈落在第二頭。又令僧問師云。那個究竟作么生。師云。卻須問他始得。

陳尚書問。五十二位菩薩中。為甚麼不見妙覺。師云。尚書親見妙覺。

官人問。有人修行否。師云。待公作男子。即修行。

師示眾云。兄弟。秋初夏末。東去西去。直須向萬里無寸草處去始得。良久云。祇如萬里無寸草處。作么生去。後有舉似石霜。石霜云何不道。出門便是草。師聞乃云。大唐國里。能有幾人(大陽玄雲。如今直道不出門。亦草漫漫地。且道。合向甚麼處行履。良久云。莫守寒巖異草青。坐著白雲宗不妙。白雲端云。若見得庵主。便見得洞山。若見得洞山。便見得庵主。見洞山即易。見庵主即難。為他不為住持之絆。不見道。云在嶺頭閑不徹。水流澗底太忙生。溈山果云。斬釘截鐵。豁開向上玄關。語諦言誠。且指當人要路。且道。爾作么生會出門便是草。石霜恁么道。上封恁么舉。爾諸人不得動著動著三十棒。徑山杲云。師子一滴乳。迸散十斛驢乳)。

僧問。欲見和尚本來師。如何得見。師云。年牙相似。即無阻矣。僧擬進語。師云。不躡前蹤。別請一問。僧無對(云居代云。恁么則不見和尚本來師也。后皎上座。拈問長慶。如何是年牙相似者。

【現代漢語翻譯】云：現在還需要通過頓悟來開悟嗎？仰山（Yangshan，人名）說：『頓悟不是沒有，只是落入了第二義。』又讓僧人問：『那個究竟是怎麼回事？』師父說：『需要去問他才能知道。』陳尚書問：『五十二位菩薩中，為什麼沒有妙覺（Miaojue，菩薩果位名）？』師父說：『尚書您親眼見到了妙覺。』一位官員問：『有人在修行嗎？』師父說：『等你做了男子漢，就可以修行了。』師父開示大眾說：『各位，在秋末夏初，無論向東還是向西，必須去到萬里無寸草的地方才行。』停頓片刻后說：『如果到了萬里無寸草的地方，又該如何行進呢？』後來有人將這話告訴了石霜（Shishuang，人名），石霜說：『為什麼不說出門便是草呢？』師父聽后說：『在大唐國里，能有幾個人明白這個道理？』（大陽玄（Dayang Xuan，人名）說：『現在即使不出門，也是草木蔓延。那麼，應該如何行走呢？』停頓片刻后說：『不要固守寒冷的巖石，異草自會青翠；只是靜坐白雲之中，宗風便不妙了。』白雲端（Baiyun Duan，人名）說：『如果能見到庵主，就能見到洞山（Dongshan，人名）；如果能見到洞山，就能見到庵主。見到洞山容易，見到庵主卻難，因為他不受住持的束縛。』不是說嗎，『云在山嶺上悠閒自在，水在山澗下奔流不息。』溈山果（Weishan Guo，人名）說：『斬釘截鐵，豁然打開向上的玄關，言語真實可信，直指當人的要路。』那麼，你們如何理解『出門便是草』呢？石霜這樣說，上封（Shangfeng，地名）這樣舉例，你們這些人不要妄動，妄動就要挨三十棒。徑山杲（Jingshan Gao，人名）說：『獅子的一滴乳汁，就能迸散十斛驢乳。』）僧人問：『想要見到和尚您本來的老師，要如何才能見到？』師父說：『年齡和牙齒相似，就沒有阻礙了。』僧人想要進一步發問，師父說：『不要沿著前人的足跡，請另外提問。』僧人無言以對。（云居（Yunju，地名）代答說：『這樣就見不到和尚您本來的老師了。』後來皎上座（Jiao Shangzuo，人名）拿這個問題問長慶（Changqing，人名），『什麼是年齡和牙齒相似？』

【English Translation】 Said: 'Is there still a need for enlightenment through sudden awakening now?' Yangshan (a person's name) said: 'Enlightenment is not absent, but it falls into the secondary meaning.' Then he had a monk ask: 'What is that ultimate thing?' The master said: 'You need to ask him to know.' Minister Chen asked: 'Among the fifty-two positions of Bodhisattvas, why is Miaojue (the name of a Bodhisattva's attainment) not seen?' The master said: 'Minister, you have personally seen Miaojue.' An official asked: 'Is anyone practicing?' The master said: 'When you become a man, you can practice.' The master instructed the assembly, saying: 'Brothers, in the late autumn and early summer, whether going east or west, you must go to a place where there is not an inch of grass for ten thousand miles.' After a moment of silence, he said: 'If you go to a place where there is not an inch of grass for ten thousand miles, how should you proceed?' Later, someone told Shishuang (a person's name) about this, and Shishuang said: 'Why not say that as soon as you go out the door, there is grass?' The master heard this and said: 'In the Great Tang Dynasty, how many people can understand this principle?' (Dayang Xuan (a person's name) said: 'Now, even if you don't go out, the grass is still spreading. So, how should you walk?' After a moment of silence, he said: 'Do not cling to the cold rocks, the strange grass will be green; just sitting in the white clouds, the sect's style is not wonderful.' Baiyun Duan (a person's name) said: 'If you can see the hermitage master, you can see Dongshan (a person's name); if you can see Dongshan, you can see the hermitage master. Seeing Dongshan is easy, but seeing the hermitage master is difficult, because he is not bound by the abbot's duties.' Isn't it said, 'The clouds are leisurely on the ridge, and the water flows busily at the bottom of the stream.' Weishan Guo (a person's name) said: 'Decisively, open up the upward mysterious pass, the words are true and credible, directly pointing to the essential path of the person.' So, how do you understand 'as soon as you go out the door, there is grass'? Shishuang said this, Shangfeng (a place name) gave this example, all of you should not act rashly, if you act rashly, you will be beaten thirty times. Jingshan Gao (a person's name) said: 'A drop of a lion's milk can scatter ten bushels of donkey's milk.') A monk asked: 'If I want to see the abbot's original teacher, how can I see him?' The master said: 'If the age and teeth are similar, there will be no obstacles.' The monk wanted to ask further, but the master said: 'Do not follow in the footsteps of the predecessors, please ask another question.' The monk was speechless. (Yunju (a place name) replied on his behalf: 'In that case, you will not see the abbot's original teacher.' Later, Jiao Shangzuo (a person's name) took this question and asked Changqing (a person's name), 'What is meant by 'age and teeth are similar'?

長慶雲。古人恁么道。皎阇黎。又向這裡覓個甚麼)。

僧問。寒暑到來。如何迴避。師云。何不向無寒暑處去。云。如何是無寒暑處。師云。寒時寒殺阇黎。熱時熱殺阇黎(投子同云。幾乎與么去。瑯玡覺云。我即不然。如何是無寒暑處。僧堂里去。云居舜云。大小瑯玡。作這個去就。山僧即不然。如何是無寒暑處。三冬向暖火。九夏取涼風寶。峰文云。大眾。若也會得。不妨神通遊戲。一切臨時。寒暑不相干。若也不會且向寒暑里。經冬過夏。上封才云。洞山一句。可謂主賓交參。正偏涉入。諸人如今向甚處迴避。無事上山行一轉。借問諸人會也無。泐潭準云。若為人時水也暖。不為人時火也寒)。

上堂。還有不報四恩三有者么。眾無對。又云。若不體此意。何超始終之患。直須心心不觸物。步步無處所。常無間斷。始得相應。直須努力。莫閑過日。

師問僧。甚處來。雲遊山來。師云。還到頂么。云到。師云。頂上有人么。云無人。師云。恁么則不到頂也。云若不到頂。爭知無人。師云。何不且住。云某甲不辭住。西天有人不肯。師云。我從來疑著這漢。

僧問。如何是西來意。師云。大似駭雞犀。

僧問。蛇吞蝦蟆。救則是。不救則是。師云。救則雙目不睹。不救則形影不

【現代漢語翻譯】現代漢語譯本：長慶雲：『古人是這麼說的。』皎阇黎（Jiao Sheli，人名），你又在這裡尋找什麼呢？僧人問：『寒暑到來，如何迴避？』師父說：『何不向無寒暑處去？』僧人問：『如何是無寒暑處？』師父說：『寒時寒殺阇黎（Sheli，僧人），熱時熱殺阇黎（Sheli，僧人）。』（投子（Touzi，地名）同云：『幾乎就這樣過去了。』瑯玡覺（Langya Jue，人名）云：『我卻不這樣認為。如何是無寒暑處？僧堂里去。』云居舜（Yunju Shun，人名）云：『大小瑯玡（Langya，地名），做出這樣的判斷。山僧卻不這樣認為。如何是無寒暑處？三冬向暖火，九夏取涼風。』寶峰文（Baofeng Wen，人名）云：『大眾，如果能夠領會，不妨神通遊戲，一切臨時，寒暑不相干。如果不能領會，且在寒暑里，經冬過夏。』上封才（Shangfeng Cai，人名）云：『洞山（Dongshan，地名）一句，可謂主賓交參，正偏涉入。諸位如今向甚處迴避？無事上山行一轉，借問諸位會了嗎？』泐潭準（Letan Zhun，人名）云：『若為人時水也暖，不為人時火也寒。』）上堂：還有不報四恩三有（si en san you，佛教術語，四恩指父母恩、眾生恩、國王恩、三寶恩；三有指欲有、色有、無色有）的人嗎？』眾人無言以對。師父又說：『若不體此意，何超始終之患？直須心心不觸物，步步無處所，常無間斷，始得相應。直須努力，莫閑過日。』師父問僧人：『從哪裡來？』僧人說：『遊山而來。』師父說：『還到頂了嗎？』僧人說：『到了。』師父說：『頂上有人嗎？』僧人說：『無人。』師父說：『這麼說則不到頂也。』僧人說：『若不到頂，爭知無人？』師父說：『何不且住？』僧人說：『某甲不辭住，西天有人不肯。』師父說：『我從來疑著這漢。』僧人問：『如何是西來意（xilai yi，禪宗用語，指達摩祖師從西天來到東土傳法的真意）？』師父說：『大似駭雞犀（haiji xi，傳說中的犀牛角，據說能驚嚇雞）。』僧人問：『蛇吞蝦蟆，救則是，不救則是？』師父說：『救則雙目不睹，不救則形影不全。』

【English Translation】 English version: Changqing said: 'The ancients spoke thus.' Jiao Sheli (name of a person), what are you seeking here again? A monk asked: 'When cold and heat arrive, how should one avoid them?' The master said: 'Why not go to a place without cold and heat?' The monk asked: 'What is a place without cold and heat?' The master said: 'When it's cold, it freezes Sheli (a monk) to death; when it's hot, it burns Sheli (a monk) to death.' (Touzi (place name) Tongyun said: 'Almost passed by like this.' Langya Jue (name of a person) said: 'I don't think so. What is a place without cold and heat? Go to the monks' hall.' Yunju Shun (name of a person) said: 'Big Langya (place name), making such a judgment. This mountain monk doesn't think so. What is a place without cold and heat? In the depths of winter, turn to the warmth of the fire; in the height of summer, seek the coolness of the breeze.' Baofeng Wen (name of a person) said: 'Everyone, if you can understand, it doesn't hurt to play with supernatural powers, dealing with everything as it comes, cold and heat not interfering. If you can't understand, then in the midst of cold and heat, pass through winter and summer.' Shangfeng Cai (name of a person) said: 'Dongshan's (place name) sentence can be said to have both host and guest intermingling, both direct and indirect involved. Where are you all avoiding to now? Nothing to do, go up the mountain for a walk, may I ask if you all understand?' Letan Zhun (name of a person) said: 'When one is acting as a person, the water is also warm; when one is not acting as a person, the fire is also cold.') Ascending the hall: 'Are there any who do not repay the four kindnesses and three existences (si en san you, Buddhist terms, the four kindnesses refer to the kindness of parents, the kindness of sentient beings, the kindness of the king, and the kindness of the Three Jewels; the three existences refer to the desire realm, the form realm, and the formless realm)?' The assembly had no response. The master further said: 'If you do not embody this intention, how can you transcend the suffering of beginning and end? You must have mind not touching things, step without a place to stand, constantly without interruption, only then can you be in accord. You must strive hard, do not waste the days.' The master asked a monk: 'Where do you come from?' The monk said: 'Coming from wandering in the mountains.' The master said: 'Did you reach the summit?' The monk said: 'I did.' The master said: 'Is there anyone on the summit?' The monk said: 'No one.' The master said: 'In that case, you didn't reach the summit.' The monk said: 'If I didn't reach the summit, how would I know there is no one?' The master said: 'Why not stay for a while?' The monk said: 'This one doesn't mind staying, but someone in the Western Heaven doesn't agree.' The master said: 'I have always been suspicious of this fellow.' A monk asked: 'What is the meaning of the Western Coming (xilai yi, Zen term, referring to the true meaning of Bodhidharma's transmission of the Dharma from the Western Heaven to the Eastern Land)?' The master said: 'Very much like a haiji xi (legendary rhinoceros horn, said to be able to frighten chickens).' A monk asked: 'A snake swallows a toad, should one save it, or should one not save it?' The master said: 'If you save it, both eyes will not see; if you don't save it, the form and shadow will not be complete.'

彰。

有僧不安。要見師。師遂往僧云。和尚何不救取人家男女。師云。爾是甚麼人家男女。云某甲是大闡提人家男女。師良久。僧云。四山相逼時如何。師云。老僧日前也向人家屋檐下過來。云回互不回互。師云。不回互。云教某甲向甚處去。師云。粟畬里去。僧噓一聲云。珍重。便坐脫。師以拄杖敲頭三下云。汝祇解與么去。不解與么來(昭覺勤云。大凡行腳人。正要透脫這一件事。這僧既是大闡提人家男女。直至四山相逼。手腳忙亂。若不是洞山具大慈悲。放一線道。與他平展。爭解恁么去。所以古人道。臨終之際。若一毫頭聖凡情量未盡。未免入驢駘馬腹裡去。只如洞山道。我也向人家檐下過。粟畬里去。鼎鼎礙四山。不礙四山。到這裡。須是桶底子脫始得。且道。洞山意作么生。還會么。金雞啄破琉璃殼。玉兔挨開碧海門)因夜參不點燈。有僧出問話。退後。師令侍者點燈。乃召適來問話僧出來。其僧近前。師云。將取三兩粉來。與這個上座。其僧拂袖而退。自此省發。遂罄舍衣資設齋。得三年。后辭師。師云。善為。時雪峰侍立。問云。祇如這僧辭去。幾時卻來。師云。他祇知一去。不解再來。其僧歸堂。就衣缽下坐化。雪峰上報師。師云。雖然如此。猶較老僧三生在。

師問僧。甚處來。

【現代漢語翻譯】現代漢語譯本彰（沒有上下文，此處保留原文）。

有僧人感到不安，想要見洞山良價禪師（Dongshan Liangjie，禪宗大師）。禪師於是前去，僧人說：『和尚為何不救救人家的男女？』禪師說：『你是哪家的人家的男女？』僧人說：『我是大闡提（Dachan Ti，斷善根的人）人家裡的男女。』禪師沉默良久。僧人說：『四山相逼時如何是好？』禪師說：『老僧我以前也曾在人家的屋檐下經過。』僧人問：『回互還是不回互？』禪師說：『不回互。』僧人問：『教我向哪裡去？』禪師說：『到粟田里去。』僧人噓了一口氣，說：『珍重。』便坐化了。禪師用拄杖敲了三下他的頭，說：『你只懂得這樣去，不懂得這樣來。』（昭覺勤禪師（Zhaojue Qin，禪宗大師）評論說：大凡修行的人，就是要透脫這件事。這僧人既然是大闡提人家裡的男女，直到四山相逼，手腳忙亂。如果不是洞山禪師具有大慈悲，放一線生機，讓他平穩地走，怎麼能這樣離去？所以古人說，臨終之際，如果有一毫聖凡情量的念頭沒有斷盡，難免要墮入驢胎馬腹裡去。就像洞山禪師說的，我也在人家的屋檐下經過，到粟田里去。鼎鼎礙四山，不礙四山。到了這裡，必須桶底脫落才能明白。那麼，洞山禪師的用意是什麼呢？你們會嗎？金雞啄破琉璃殼，玉兔打開碧海門。）

因為晚上參禪不點燈，有僧人出來問話，退下後，禪師讓侍者點燈，然後叫剛才問話的僧人出來。那僧人走上前，禪師說：『拿三兩面粉來，給這位上座。』那僧人拂袖而去，從此醒悟，於是傾盡所有衣物錢財設齋供養三年，然後向禪師告辭。禪師說：『好好保重。』當時雪峰禪師（Xuefeng，禪宗大師）侍立在旁，問道：『像這僧人辭去，什麼時候會再來？』禪師說：『他只知道一去，不懂得再來。』那僧人回到禪堂，就在自己的衣缽下坐化了。雪峰禪師上報給洞山禪師，洞山禪師說：『雖然如此，他還比老僧我強三生。』

禪師問僧人：『從哪裡來？』

【English Translation】 English version Zhang (Without context, the original text is retained here).

A monk felt uneasy and wanted to see Zen Master Dongshan Liangjie (Dongshan Liangjie, a Zen master). The Zen master went to him, and the monk said, 'Why doesn't the abbot save the men and women of other people's families?' The Zen master said, 'Which family's men and women are you?' The monk said, 'I am from the family of Dachan Ti (Dachan Ti, a person who has severed the roots of goodness).' The Zen master was silent for a long time. The monk said, 'What is to be done when the four mountains are pressing in?' The Zen master said, 'This old monk has also passed under the eaves of other people's houses before.' The monk asked, 'Is it reciprocal or not reciprocal?' The Zen master said, 'Not reciprocal.' The monk asked, 'Where should you teach me to go?' The Zen master said, 'Go to the millet field.' The monk sighed and said, 'Take care.' Then he passed away while sitting. The Zen master knocked his head three times with his staff and said, 'You only know how to go like this, you don't know how to come like this.' (Zen Master Zhaojue Qin (Zhaojue Qin, a Zen master) commented: Generally, a practitioner wants to break through this matter. Since this monk is from the family of Dachan Ti, until the four mountains are pressing in, his hands and feet are in a mess. If it weren't for Zen Master Dongshan having great compassion and giving him a chance of survival, how could he leave so smoothly? Therefore, the ancients said that at the time of death, if a single thought of saintly or mundane sentiment is not exhausted, one will inevitably fall into the womb of a donkey or horse. Just like Zen Master Dongshan said, I have also passed under the eaves of other people's houses and gone to the millet field. The cauldron obstructs the four mountains, but does not obstruct the four mountains. When you get here, you must break through the bottom of the bucket to understand. So, what is Zen Master Dongshan's intention? Do you understand? The golden rooster pecks open the glass shell, and the jade rabbit opens the blue sea gate.)

Because the lamps were not lit during the evening meditation, a monk came out to ask a question. After retreating, the Zen master asked the attendant to light the lamp, and then called the monk who had just asked the question to come out. The monk stepped forward, and the Zen master said, 'Bring three taels of flour and give it to this senior monk.' The monk flicked his sleeves and left, and from then on he woke up. So he gave all his clothes and money to set up a fast for three years, and then he said goodbye to the Zen master. The Zen master said, 'Take good care.' At that time, Zen Master Xuefeng (Xuefeng, a Zen master) was standing by, and asked, 'Like this monk who is leaving, when will he come back?' The Zen master said, 'He only knows how to go, he doesn't know how to come back.' The monk returned to the meditation hall and passed away while sitting under his robe and bowl. Zen Master Xuefeng reported to Zen Master Dongshan, and Zen Master Dongshan said, 'Even so, he is still three lives better than this old monk.'

The Zen master asked the monk, 'Where did you come from?'

云三祖塔頭來。師云。既從祖師處來。又要見老僧作甚麼。云祖師即別。學人與和尚不別。師云。老僧欲見阇黎本來師。還得否。云亦須待和尚自出頭來始得。師云。老僧適來。暫時不在。

僧問。相逢不拈出。舉意便知有時如何。師乃合掌頂戴。

師問德山侍者。從何方來。云德山來。師云。來作甚麼。云。孝順和尚。師云。世間甚麼物最孝順。侍者無對。

師上堂云。有一人。在千人萬人中。不背一人。不向一人。爾道。此人具何面目。云居出雲。某甲參堂去。

師有時云。體得佛向上事。方有些子語話分。僧問。如何是語話。師云。語話時。阇黎不聞。僧云。和尚還聞否。師云。不語話時即聞。

僧問。如何是正問正答。師云。不從口裡道。僧云。若有人問。師還答否。師云。也未曾問。

僧問。如何是從門入者非寶。師云。便好休。

僧問。和尚出世幾人肯。師云。並無一人肯。僧云。為甚麼並無一人肯。師云。為他個個氣宇如王。

師。問講維摩經僧云。不可以智知。不可以識識。喚作甚麼語。僧云。贊法身語。師云。喚作法身。早是贊也。

僧問。時時勤拂拭。為甚麼不得他衣缽。未審甚麼人合得。師云。不入門者。僧云。祇如不入門者。還得

也無。師云。雖然如此。不得不與他。師又云。直道本來無一物。猶未合得他衣缽。汝道。甚麼人合得。這裡合下得一轉語。且道。下得甚麼語。時有一僧。下九十六轉語。並不契。末後一轉。始愜師意。師云。阇黎何不早恁么道。別有一僧密聽。祇不聞末後一轉。遂請益其僧。僧不肯說。如是三年相從。終不為舉。一日因疾。其僧云。某三年請舉前話。不蒙慈悲。善取不得惡取去。遂持刀白雲。若不為某舉。即殺上座去也。其僧悚然云。阇黎且待。我為爾舉。乃云。直饒將來。亦無處著。其僧禮謝(雪竇顯云。他既不受是眼。將來必應是瞎。還見祖師衣缽么。若於此入門。便乃兩手分付。非但大庾嶺頭一個提不起。設使合國人來。且款款將去。翠巖芝云。總不合得他衣缽。卻與古佛同參。且道。參阿誰。天童覺云。長蘆則不然。直須將來。若不將來。爭知不受。將來底必應是眼。不受底真個是瞎。還會么。照盡體無依。通身合大道。靈隱岳。舉翠巖語了云。到江吳地盡。隔岸越山多)。

有庵主不安。凡見僧便云。相救相救。多下語不契。師乃去訪之。庵主亦云相救師云。甚麼相救庵主云。莫是藥山之孫。云巖嫡子么。師云不敢。庵主合掌云。大家相送便遷化僧問。亡僧遷化向甚麼處去。師云。火后一莖茆。

【現代漢語翻譯】現代漢語譯本：也沒有。師父說：『即使這樣，也不得不給他。』師父又說：『直接說本來沒有一物，仍然沒有得到他的衣缽。』你說，什麼樣的人才能得到？在這裡能說出一句轉語，說說看，能說什麼？當時有一個僧人，說了九十六句轉語，都不合師父的心意。最後一句，才讓師父滿意。師父說：『阇黎（dàlí，梵語，意為「親教師」）為什麼不早這麼說？』另外有一個僧人偷偷地聽，只是沒有聽到最後一句。於是向那個僧人請教。那個僧人不肯說。這樣跟隨了三年，始終不肯說出來。有一天因為生病，那個僧人說：『我三年請教您說之前的話，沒有得到您的慈悲。好的方法學不到，就用壞的方法了。』於是拿著刀說：『如果不為我說，我就殺了上座（shàngzuò，寺院中資格最老的僧人）您。』那個僧人害怕了，說：『阇黎先等等，我為你舉出來。』於是說：『即使拿來，也沒有地方放。』那個僧人禮拜感謝。（雪竇顯（xuědòuxiǎn，人名）說：『他既然不接受，就是瞎眼。拿來必定是瞎的。還見到祖師的衣缽嗎？如果能從這裡入門，就雙手交付。不但大庾嶺頭（dàyǔlǐngtóu，地名）一個人提不起，即使全國的人來，也慢慢地拿走。』翠巖芝（cuīyánzhī，人名）說：『總不能得到他的衣缽，卻與古佛一同參禪。說說看，參的是誰？』天童覺（tiāntóngjué，人名）說：『長蘆（chánglú，地名）不是這樣。一定要拿來，如果不拿來，怎麼知道不接受？拿來的必定是眼，不接受的真是瞎。會嗎？照盡體無依，通身合大道。』靈隱岳（língyǐnyuè，人名）舉了翠巖芝的話后說：『到江吳地盡，隔岸越山多。』）

有一個庵主（ānzhǔ，住在庵堂的修行人）感到不安。凡是見到僧人就說：『救救我，救救我。』說了許多話都不合（師父的）心意。師父於是去拜訪他。庵主也說救救我。師父說：『救什麼？』庵主說：『莫非是藥山（yàoshān，人名）的孫子，云巖（yúnyán，人名）的嫡子嗎？』師父說不敢當。庵主合掌說：『大家送送我。』便遷化（qiānhuà，佛教用語，指僧人去世）了。僧人問：『亡僧（wángsēng，已故的僧人）遷化到什麼地方去了？』師父說：『火后一莖茅（máocǎo，一種草）。』

【English Translation】 English version: Also no. The Master said, 'Even so, one must give it to him.' The Master also said, 'Directly saying there is originally nothing, still does not attain his robe and bowl.' You say, what kind of person can attain it? Here, if one can utter a turning phrase, tell me, what phrase can be uttered? At that time, there was a monk who uttered ninety-six turning phrases, none of which pleased the Master. Only the last phrase satisfied the Master. The Master said, 'Dharma brother, why didn't you say it like that earlier?' Another monk secretly listened, but did not hear the last phrase. So he asked that monk for instruction. That monk refused to say. He followed him for three years, but he still wouldn't reveal it. One day, due to illness, that monk said, 'I have asked you for three years to reveal the previous words, but I have not received your compassion. If I cannot learn the good way, I will take the bad way.' So he held a knife and said, 'If you do not reveal it to me, I will kill you, venerable one.' That monk was frightened and said, 'Dharma brother, please wait. I will reveal it to you.' So he said, 'Even if you bring it, there is nowhere to put it.' That monk bowed and thanked him. (Xuedou Xian (xuědòuxiǎn, a person's name) said, 'Since he does not accept it, he must be blind. Bringing it must be blind. Have you seen the Patriarch's robe and bowl? If you can enter through this, then hand it over with both hands. Not only can one person not lift it at Dayu Ridge (dàyǔlǐngtóu, a place name), but even if the people of the whole country come, they can slowly take it away.' Cuiyan Zhi (cuīyánzhī, a person's name) said, 'Altogether unable to attain his robe and bowl, yet he participates in Chan with the ancient Buddha. Tell me, who is he participating with?' Tiantong Jue (tiāntóngjué, a person's name) said, 'Changlu (chánglú, a place name) is not like that. One must bring it. If one does not bring it, how can one know if it is not accepted? The one who brings it must be the eye, the one who does not accept it is truly blind. Do you understand? Illuminating completely, the body has no reliance, the whole body merges with the Great Way.' Lingyin Yue (língyǐnyuè, a person's name) quoted Cuiyan Zhi's words and said, 'Reaching the end of Jiang Wu land, across the shore are many Yue mountains.')

There was a hermitage master (ānzhǔ, a practitioner living in a hermitage) who felt uneasy. Whenever he saw a monk, he would say, 'Save me, save me.' Many words were spoken, but none pleased (the Master). The Master then went to visit him. The hermitage master also said, 'Save me.' The Master said, 'Save what?' The hermitage master said, 'Could you be the grandson of Yaoshan (yàoshān, a person's name) and the direct descendant of Yunyan (yúnyán, a person's name)?' The Master said he dared not claim so. The hermitage master put his palms together and said, 'Everyone, see me off.' Then he passed away (qiānhuà, Buddhist term for a monk's death). A monk asked, 'Where has the deceased monk (wángsēng, a deceased monk) gone after passing away?' The Master said, 'A stalk of thatch (máocǎo, a type of grass) after the fire.'

師因普請次。巡寮去見一僧不赴普請。師問。爾何不去。僧云。某甲不安。師云。爾尋常健時。何曾去來。

僧問。師尋常教學人行鳥道。未審。如何是鳥道。師云。不逢一人。僧云。如何行。師云。直須足下無私去僧云祇如行鳥道。莫便是本來面目否師云。阇黎因甚顛倒。僧云。甚麼處是學人顛倒。師云。若不顛倒。因甚麼卻認奴作郎。僧云。如何是本來面目。師云。不行鳥道(后。夾山會問僧。甚處來。僧云。洞山來。師云。洞山有何言句示徒。僧云。尋常教學人三路學。夾山云。何者三路。僧云。玄路鳥道展手。夾山云。實有此語否。僧云。實有。夾山云。軌持千里鈔。林下道人悲。浮山遠云。不因黃葉落。焉知是一秋)。

師謂眾云。知有佛向上人。方有語話分。僧問。如何是佛向上人。師云。非佛(保福別云。佛非。法眼別云。方便呼為佛)。

師問僧。甚處去來。僧云。製鞋來。師云。自解依他。僧云。依他。師云。他還指教阇黎也無。僧云。允即不違。

僧問。如何是玄中又玄。師云。如死人舌。

師洗缽次。見兩烏爭蝦蟆。有僧便問。這個。因甚麼到恁么地。師云。祇為阇黎。

僧問。如何是毗盧師法身主。師云。禾莖粟干僧問。三身之中。阿那身不

【現代漢語翻譯】現代漢語譯本：洞山禪師在一次普請（指寺院集體勞動）時，巡視僧寮，發現一個僧人沒有參加普請。禪師問道：『你為什麼不去？』僧人說：『我身體不舒服。』禪師說：『你平時身體好的時候，又何曾去過？』

一個僧人問道：『禪師您平時教人修行鳥道，不知什麼是鳥道？』禪師說：『不逢一人。』僧人說：『如何行走？』禪師說：『只需足下無私念而去。』僧人說：『那麼行走鳥道，莫非就是本來面目嗎？』禪師說：『阇黎（對僧人的尊稱）你為何如此顛倒？』僧人說：『我哪裡顛倒了？』禪師說：『若不顛倒，為何卻認奴僕作郎君？』僧人說：『如何是本來面目？』禪師說：『不行鳥道。』（後來，夾山禪師問一個僧人：『從哪裡來？』僧人說：『從洞山來。』夾山禪師說：『洞山有什麼言語開示學徒？』僧人說：『平時教人三路學。』夾山禪師說：『哪三路？』僧人說：『玄路、鳥道、展手。』夾山禪師說：『真有此語嗎？』僧人說：『真有。』夾山禪師說：『軌持千里鈔，林下道人悲。』浮山遠禪師說：『不因黃葉落，焉知是一秋。』）

洞山禪師對眾僧說：『知道有佛向上人，方可與之談話。』僧人問：『如何是佛向上人？』禪師說：『非佛。』（保福禪師另說：『佛非。』法眼禪師另說：『方便呼為佛。』）

洞山禪師問一個僧人：『從哪裡來？』僧人說：『製鞋來。』禪師說：『自己懂得依憑他力。』僧人說：『依他力。』禪師說：『他還指教你嗎？』僧人說：『允即不違。』

僧人問：『如何是玄中又玄？』禪師說：『如死人舌。』

洞山禪師洗缽時，看見兩隻烏鴉爭奪一隻蝦蟆。有個僧人便問：『這個，因什麼會到這般田地？』禪師說：『只為你。』

僧人問：『如何是毗盧遮那佛（Vairocana，報身佛）法身主？』禪師說：『禾莖粟干。』僧人問：『三身（法身、報身、應身）之中，哪一身不……』

【English Translation】 English version: Once, during a general labor (Pǔqǐng, communal work in a monastery), Master Dongshan was inspecting the monks' quarters and saw a monk who had not gone to the labor. The Master asked, 'Why didn't you go?' The monk said, 'I am not feeling well.' The Master said, 'When you are usually healthy, have you ever gone?'

A monk asked, 'Master, you usually teach people to practice the bird's path. I don't know, what is the bird's path?' The Master said, 'Not meeting a single person.' The monk said, 'How does one walk it?' The Master said, 'One must simply go without selfish thoughts underfoot.' The monk said, 'Then walking the bird's path, could that be the original face?' The Master said, 'Dharmacharya (Dhàlì, a respectful term for a monk), why are you so inverted?' The monk said, 'Where am I inverted?' The Master said, 'If you were not inverted, why would you recognize a servant as a master?' The monk said, 'What is the original face?' The Master said, 'Not walking the bird's path.' (Later, Master Jiashan asked a monk, 'Where do you come from?' The monk said, 'From Dongshan.' Master Jiashan said, 'What words does Dongshan use to instruct his disciples?' The monk said, 'He usually teaches people the three paths.' Master Jiashan said, 'What are the three paths?' The monk said, 'The Mysterious Path, the Bird's Path, and the Open Hand.' Master Jiashan said, 'Is this really what he said?' The monk said, 'It is.' Master Jiashan said, 'To follow the rules and hold to the precepts is to copy from a thousand miles away; the Daoist in the forest is sad.' Master Fushan Yuan said, 'If it were not for the falling of yellow leaves, how would one know it is autumn?')

Master Dongshan said to the assembly, 'Only with someone who knows there is something beyond the Buddha can one have a conversation.' A monk asked, 'What is someone who knows there is something beyond the Buddha?' The Master said, 'Not Buddha.' (Master Baofu said differently, 'Buddha is not.' Master Fayan said differently, 'Expediently calling it Buddha.')

Master Dongshan asked a monk, 'Where have you been?' The monk said, 'Making shoes.' The Master said, 'You understand how to rely on others.' The monk said, 'Relying on others.' The Master said, 'Does he also instruct you?' The monk said, 'To agree is not to disobey.'

A monk asked, 'What is the Mysterious within the Mysterious?' The Master said, 'Like a dead man's tongue.'

Master Dongshan was washing his bowl when he saw two crows fighting over a toad. A monk then asked, 'Why did this come to such a state?' The Master said, 'Only because of you.'

A monk asked, 'What is the Dharmakaya (Fǎshēn, the body of reality) master of Vairocana (Pílúzhēnà, the universal Buddha)?' The Master said, 'The stalk of the grain and the dry millet.' The monk asked, 'Among the three bodies (Trikaya, the three bodies of the Buddha: Dharmakaya, Sambhogakaya, Nirmanakaya), which body does not...'

墮眾數。師云。吾嘗於此切(僧后問曹山。先師道。吾常於此切。意作么生。曹山云。要頭便斫去。又問雪峰。云峰以拄拄。擘口打云。我亦曾到洞山來。承天宗云。一轉語。海晏河清。一轉語。風高月冷。一轉語。騎賊馬趁賊。忽有個衲僧出來道。總不與么。也許伊具一隻眼。妙喜云。恁么葛藤。也未夢見三個老漢在。復云。何不向膏肓上下一針)。

會下有老宿。去云巖回。師問。汝去云巖作甚麼。宿云。不會。師代云。堆堆地。

僧問。如何是青山白雲父。師云。不森森者是。僧云。如何是白雲青山兒。師云。不辯東西者是。僧云。如何是白雲終日倚。師云。去離不得。僧云。如何是青山總不知。師云。不顧視者是。

僧問。清河彼岸。是甚麼草。師云。是不萌之草。

師問僧。世間何物最苦。僧云。地獄最苦。師云。不然。在此衣線下。不明大事。是名最苦。

師問僧。名甚麼。僧云。某甲。師云。阿那個是阇黎主人公。僧云。見祇對次。師云。苦哉苦哉。今時人。例皆如此。祇認得驢前馬後底。將為自已。佛法平沈。此之是也。賓中主尚未分。如何辯得主中主。僧便問。如何是主中主。師云。阇黎自道取。僧云。某甲道得。即是賓中主(云居代云。某甲道得。不是賓中主)

【現代漢語翻譯】現代漢語譯本墮眾數（duò zhòng shù）：師父說：『我曾經在這裡切。』（僧人後來問曹山（Cáoshān）：『先師說，我曾經在這裡切，意圖是什麼？』曹山說：『要頭就砍去。』又問雪峰（Xuěfēng），雪峰用拄杖比劃，張口打人說：『我也曾到洞山（Dòngshān）來。』承天宗（Chéngtiānzōng）說：『一轉語，海晏河清；一轉語，風高月冷；一轉語，騎賊馬趕賊。』忽然有個僧人出來說：『總不是這樣。』也許他具備一隻眼。妙喜（Miàoxǐ）說：『這樣糾纏，也未夢見三個老漢在。』又說：『為什麼不向膏肓（gāohuāng）上下一針？』）

會下有個老修行，從云巖（Yúnyán）回來。師父問：『你到云巖做什麼？』老修行說：『不會。』師父代他說：『堆堆地。』

僧人問：『什麼是青山白雲父？』師父說：『不森森的就是。』僧人說：『什麼是白雲青山兒？』師父說：『不辨東西的就是。』僧人說：『什麼是白雲終日倚？』師父說：『去離不得。』僧人說：『什麼是青山總不知？』師父說：『不顧視的就是。』

僧人問：『清河（Qīnghé）彼岸，是什麼草？』師父說：『是不萌之草。』

師父問僧人：『叫什麼名字？』僧人說：『某甲。』師父說：『哪個是阇黎（shélí，梵語，意為親教師）主人公？』僧人說：『就是現在見面對答的這個。』師父說：『苦啊苦啊！現在的人，都這樣。只認得驢前馬後的東西，當做自己。佛法因此而衰落，就是這種情況。賓中主（bīn zhōng zhǔ）尚未分清，如何辨別主中主（zhǔ zhōng zhǔ）？』僧人便問：『如何是主中主？』師父說：『你自個兒說出來。』僧人說：『我說得出的，就是賓中主。』（云居（Yúnjū）代他說：『我說得出的，不是賓中主。』）師父問僧人：『世間什麼最苦？』僧人說：『地獄最苦。』師父說：『不是這樣。在此衣線下，不明大事，這才是最苦。』

【English Translation】 English version The multitude of falling. The master said, 'I once cut here.' (Later, a monk asked Caoshan (Cáoshān): 'The late master said, 'I once cut here.' What was the intention?' Caoshan said, 'If you want your head, then chop it off.' He also asked Xuefeng (Xuěfēng), who gestured with his staff and struck him, saying, 'I have also been to Dongshan (Dòngshān).' Chengtianzong (Chéngtiānzōng) said, 'One turning word, the sea is calm and the river is clear; one turning word, the wind is high and the moon is cold; one turning word, riding a thief's horse to chase the thief.' Suddenly, a monk came out and said, 'It's not like that at all.' Perhaps he has one eye. Miaoxi (Miàoxǐ) said, 'Such entanglement, you haven't even dreamed of the three old men being there.' He also said, 'Why not give a needle up and down on the vital spot?')

There was an old practitioner in the assembly who returned from Yunyan (Yúnyán). The master asked, 'What did you do at Yunyan?' The old practitioner said, 'I don't understand.' The master said for him, 'Piled up.'

A monk asked, 'What is the father of green mountains and white clouds?' The master said, 'That which is not lush is.' The monk said, 'What is the child of white clouds and green mountains?' The master said, 'That which does not distinguish east and west is.' The monk said, 'What is it that white clouds lean on all day long?' The master said, 'Cannot be separated from going.' The monk said, 'What is it that green mountains do not know at all?' The master said, 'That which does not look is.'

A monk asked, 'On the other side of Qinghe (Qīnghé), what kind of grass is it?' The master said, 'It is grass that does not sprout.'

The master asked a monk, 'What is your name?' The monk said, 'So-and-so.' The master said, 'Which one is the master of the Shélí (shélí, Sanskrit, meaning 'teacher')?' The monk said, 'It is this one who is meeting and answering now.' The master said, 'Bitter, bitter! People these days are all like this. They only recognize what is before the donkey and behind the horse, and take it as themselves. The Buddha-dharma is declining because of this. The guest within the host (bīn zhōng zhǔ) has not yet been distinguished, how can one distinguish the host within the host (zhǔ zhōng zhǔ)?' The monk then asked, 'What is the host within the host?' The master said, 'You say it yourself.' The monk said, 'What I can say is the guest within the host.' (Yunjū (Yúnjū) said for him, 'What I can say is not the guest within the host.') The master asked a monk, 'What is the most bitter thing in the world?' The monk said, 'Hell is the most bitter.' The master said, 'It is not so. Under this robe, not understanding the great matter, this is called the most bitter.'

如何是主中主。師云。恁么道即易。相續也大難。遂示頌云。嗟見今時學道流。千千萬萬。認門頭。恰似入京朝聖主。祇到潼關即便休。

師上堂云。道無心合人。人無心合道。欲識箇中意。一老一不老(后僧問曹山。如何是一老。曹山云。不扶持。僧云。如何是一不老。曹山云。枯木。僧又舉似逍遙忠。忠云。三從六義)。

舉五泄到石頭處云。一言相契即住。不契即去。石頭據坐。五泄便去。石頭隨後召云。阇黎。阇黎五泄回首。石頭云。從生至死。祇是這個。回頭轉惱作么。五泄忽。然契悟。乃拗折拄杖。師云。當時不是五泄先師。也大難承當。然雖如是。猶涉途在。

僧辭大慈。大慈問。甚麼處去。僧云。江西去。大慈雲。我勞汝一段事。得否。僧云。和尚有甚麼事。大慈雲。將取老僧去得么。僧云。更有過於和尚者。亦不能將去。大慈便休。后僧舉似師。師云。阇黎爭合恁么道。僧云。和尚作么生。師云。得(法眼別云。和尚若去。某甲提笠子)師又問其僧。大慈別有甚麼言句。僧云。有時示眾云。說得一丈。不如行取一尺。說得一尺。不如行取一寸。師云。我恁。么道。僧云。和尚作么生。師云。說取行不得底。行取說不得底。

藥山與云巖遊山。腰間刀響。云巖問。甚麼物作

【現代漢語翻譯】現代漢語譯本：『如何是主中主？』（如何是諸法中最根本的主宰？）師父說：『這麼說就容易，相續不斷就太難了。』於是作偈頌開示：『可嘆如今學道的人，成千上萬，只認識門頭（只停留在表面）。恰似入京朝拜聖主，只到了潼關便停止不前。』

師父上堂說法：『道無心而能與人相合，人無心也能與道相合。想要認識其中的真意，就是一老一不老。』（後來有僧人問曹山：『如何是一老？』曹山說：『不扶持。』僧人問：『如何是一不老？』曹山說：『枯木。』僧人又將此事告訴逍遙忠，逍遙忠說：『三從六義。』）

舉五泄禪師到石頭希遷禪師處的故事：『一句話相合就留下，不相合就離開。』石頭禪師安然端坐。五泄禪師便要離開。石頭禪師隨後叫道：『阇黎（對出家人的尊稱）！阇黎！』五泄禪師回頭。石頭禪師說：『從生到死，只是這個。回頭轉身做什麼呢？』五泄禪師忽然契悟。於是拗斷拄杖。師父說：『當時如果不是五泄先師，也難以承擔。』雖然如此，仍然還在路上。

有僧人向大慈禪師辭行，大慈禪師問：『去哪裡？』僧人說：『去江西。』大慈禪師說：『我勞煩你一件事，可以嗎？』僧人說：『和尚有什麼事？』大慈禪師說：『帶老僧去可以嗎？』僧人說：『更有勝過和尚的人，也不能帶走。』大慈禪師便不再說話。後來僧人將此事告訴師父。師父說：『阇黎怎麼能這麼說？』僧人問：『和尚怎麼說？』師父說：『得。（法眼禪師另有說法：和尚如果去，我來提笠子。）』師父又問那僧人，大慈禪師還有什麼話？僧人說：『有時向大眾開示說：說得一丈，不如行取一尺；說得一尺，不如行取一寸。』師父說：『我這麼說。』僧人問：『和尚怎麼說？』師父說：『說取行不得的，行取說不得的。』

藥山禪師與云巖禪師一同遊山，腰間的刀發出聲響。云巖禪師問：『什麼東西作響？』

【English Translation】 English version: 『What is the Lord among Lords?』 (What is the most fundamental master among all dharmas?) The master said, 『To say it like that is easy, but to continue it is very difficult.』 Then he presented a verse to instruct: 『Alas, seeing the seekers of the Way nowadays, thousands upon thousands, only recognize the entrance. It's just like entering the capital to pay homage to the holy lord, only reaching Tongguan Pass and then stopping.』

The master ascended the hall and said, 『The Dao is without mind, yet it unites with people. People are without mind, yet they unite with the Dao. If you want to know the meaning within, it is one old and one not old.』 (Later, a monk asked Caoshan, 『What is one old?』 Caoshan said, 『Not supporting.』 The monk asked, 『What is one not old?』 Caoshan said, 『A withered tree.』 The monk then told this to Xiaoyao Zhong, who said, 『Three obediences and six virtues.』)

He cited the story of Zen Master Wuxie arriving at Zen Master Shitou's place: 『If one word agrees, then stay; if it doesn't agree, then leave.』 Shitou Zen Master sat calmly. Wuxie Zen Master was about to leave. Shitou Zen Master then called out, 『Ajari (a respectful term for a monk)! Ajari!』 Wuxie Zen Master turned his head. Shitou Zen Master said, 『From birth to death, it is just this. Why turn your head and create trouble?』 Wuxie Zen Master suddenly had an awakening. Then he broke his staff. The master said, 『If it weren't for the former master Wuxie at that time, it would have been difficult to bear.』 Even so, he is still on the road.

A monk was taking his leave of Zen Master Daci. Zen Master Daci asked, 『Where are you going?』 The monk said, 『Going to Jiangxi.』 Zen Master Daci said, 『May I trouble you with something?』 The monk said, 『What is the master's matter?』 Zen Master Daci said, 『Can you take the old monk with you?』 The monk said, 『Even someone greater than the master cannot take you.』 Zen Master Daci then stopped speaking. Later, the monk told this to the master. The master said, 『How could Ajari say it like that?』 The monk asked, 『How would the master say it?』 The master said, 『Got it. (Zen Master Fayan had a different saying: If the master goes, I will carry the bamboo hat.)』 The master then asked the monk, 『Did Zen Master Daci have any other words?』 The monk said, 『Sometimes he would instruct the assembly, saying: Speaking of one zhang (a unit of length), it is better to practice one chi (a unit of length); speaking of one chi, it is better to practice one cun (a unit of length).』 The master said, 『I say it like this.』 The monk asked, 『How does the master say it?』 The master said, 『Speak of what cannot be practiced, practice what cannot be spoken.』

Zen Master Yaoshan and Zen Master Yunyan were traveling in the mountains, and the knife at his waist made a sound. Zen Master Yunyan asked, 『What is making the sound?』

聲。藥山抽刀驀口作斫勢。師舉示眾云。看他藥山。橫身為這個事。今時人。欲明向上事。須體此意始得。

藥山夜參不點燈。藥山垂語云。我有一句子。待特牛生兒。即向爾道。有僧云。特牛生兒也。祇是和尚不道。藥山云。侍者把燈來。其僧抽身入眾。云巖舉問師。作么生。師云。這僧卻會。祇是不肯禮拜。

舉藥山問僧。甚處來。云湖南來。藥山云。洞庭湖水滿也未。云未。藥山云。許多時雨水。為甚麼未滿。僧無語。道吾云。滿也。云巖云。湛湛地。師云。甚麼劫中。曾增減來。

藥山問僧。見說汝解算。是否。僧云不敢。藥山云。汝試算老僧看。僧無對。云巖舉問師。汝作么生。師云。請和尚生月。

師。作五位君臣頌云。正中偏。三更初夜月明前。莫怪相逢不相識。隱隱猶懷舊日嫌。偏中正。失曉老婆逢古鏡。分明覿面別無真。休更迷頭猶認影。正中來。無中有路隔塵埃。但能不觸當今諱。也勝前朝斷舌才。兼中至。兩刃交鋒不須避。好手猶如火里蓮。宛然自有沖天志。兼中到。不落有無誰敢和。人人盡欲出常流。摺合還歸炭里坐。

師上堂云。向時作么生。奉時作么生。功時作么生。共功時作么生。功功時作么生。僧問。如何是向。師云。吃飯時作么生。云如何是奉。

【現代漢語翻譯】現代漢語譯本：藥山禪師抽刀，模仿砍的姿勢。溈山禪師舉起刀，向大眾開示說：『看看藥山，橫下身子爲了這件事。現在的人，想要明白向上之事，必須體會這個意思才行。』

藥山禪師夜晚參禪不點燈。藥山禪師開示說：『我有一句話，等待母牛生小牛，就告訴你們。』有僧人說：『母牛已經生小牛了。只是和尚您不說。』藥山禪師說：『侍者，把燈拿來。』那僧人抽身退入人群。云巖禪師舉起此事問溈山禪師：『這是怎麼回事？』溈山禪師說：『這僧人卻會，只是不肯禮拜。』

舉例：藥山禪師問僧人：『從哪裡來？』回答說：『從湖南來。』藥山禪師問：『洞庭湖的水滿了嗎？』回答說：『未滿。』藥山禪師說：『下了這麼久的雨，為什麼還沒滿？』僧人無語。道吾禪師說：『滿了。』云巖禪師說：『水面平靜得很。』溈山禪師說：『從什麼時候開始，有過增減？』

藥山禪師問僧人：『聽說你擅長算術，是嗎？』僧人說：『不敢當。』藥山禪師說：『你試著算算老僧。』僧人無言以對。云巖禪師舉起此事問溈山禪師：『你怎麼樣？』溈山禪師說：『請和尚說出您的生辰年月。』

溈山禪師作《五位君臣頌》說：『正中偏，三更初夜月明前。莫怪相逢不相識，隱隱猶懷舊日嫌。偏中正，失曉老婆逢古鏡。分明覿面別無真，休更迷頭猶認影。正中來，無中有路隔塵埃。但能不觸當今諱，也勝前朝斷舌才。兼中至，兩刃交鋒不須避。好手猶如火里蓮，宛然自有沖天志。兼中到，不落有無誰敢和。人人盡欲出常流，摺合還歸炭里坐。』

溈山禪師上堂說法說：『向時怎麼樣？奉時怎麼樣？功時怎麼樣？共功時怎麼樣？功功時怎麼樣？』僧人問：『如何是向？』溈山禪師說：『吃飯時怎麼樣？』問：『如何是奉？』

【English Translation】 English version: Yao Shan (a Zen master) drew his knife and made a chopping gesture. Wei Shan (a Zen master) held up the knife and addressed the assembly, saying, 'Look at Yao Shan, throwing himself into this matter. People today, if they want to understand the matter of upward striving, must grasp this meaning.'

Yao Shan did not light a lamp during the evening meditation. Yao Shan gave a teaching, saying, 'I have a saying, I will wait until a buffalo gives birth to a calf, then I will tell you.' A monk said, 'The buffalo has already given birth to a calf. It's just that you, the Abbot, are not saying it.' Yao Shan said, 'Attendant, bring the lamp.' The monk withdrew into the crowd. Yun Yan (a Zen master) raised this matter and asked Wei Shan, 'What is this?' Wei Shan said, 'This monk understands, but he is unwilling to bow.'

Example: Yao Shan asked a monk, 'Where do you come from?' He replied, 'From Hunan.' Yao Shan asked, 'Is Dongting Lake full of water?' He replied, 'Not yet.' Yao Shan said, 'It has rained for so long, why is it not yet full?' The monk was speechless. Dao Wu (a Zen master) said, 'It is full.' Yun Yan said, 'The surface is very calm.' Wei Shan said, 'Since what kalpa (an aeon in Hindu and Buddhist cosmology) has there been increase or decrease?'

Yao Shan asked a monk, 'I hear you are good at arithmetic, is that so?' The monk said, 'I dare not claim that.' Yao Shan said, 'Try to calculate the old monk.' The monk had no reply. Yun Yan raised this matter and asked Wei Shan, 'What about you?' Wei Shan said, 'Please tell me the Abbot's birth date.'

Wei Shan composed the 'Song of the Five Ranks of Lord and Vassal', saying: 'The Correct within the Oblique, before the bright moon of the third watch of the night. Don't be surprised if we meet and don't recognize each other, faintly harboring old resentments. The Oblique within the Correct, an old woman encounters an ancient mirror at dawn. Clearly face to face, there is no other truth, stop being deluded and still recognizing the shadow. The Correct comes from within, in the midst of the absence of a road, separated by dust. If one can avoid touching the current taboo, it is better than the tongue-cut talent of the previous dynasty. The Combined arrives within, there is no need to avoid the clash of two blades. A good hand is like a lotus in the fire, naturally possessing an aspiration that soars to the sky. The Combined reaches within, not falling into existence or non-existence, who dares to harmonize? Everyone wants to escape the ordinary flow, folding back and returning to sit in the charcoal.'

Wei Shan ascended the Dharma hall and said, 'What about the 'Toward' time? What about the 'Serving' time? What about the 'Merit' time? What about the 'Shared Merit' time? What about the 'Merit of Merit' time?' A monk asked, 'What is 'Toward'?' Wei Shan said, 'What about when eating?' Asked, 'What is 'Serving'?'

師云。背時作么生。云如何是功。師云。放下钁頭時作么生。云如何是共功。師云。不得色。云如何是功功。師云。不共。乃示頌云。聖主由來法帝堯。御人以禮曲龍腰。有時鬧市頭邊過。到處文明賀聖朝。凈洗濃妝為阿誰。子規聲里勸人歸。百花落盡啼無盡。更向亂峰深處啼。枯木花開劫外春。倒騎玉象趁麒麟。而今高隱千峰外。月皎風清好日辰。眾生諸佛不相侵。山自高兮水自深。萬別千差明底事。鷓鴣啼處百花新。頭角才生已不堪。擬心求佛好羞慚。迢迢空劫無人識。肯向南詢五十三。

師因曹山辭。遂囑云。吾在云巖先師處。親印寶鏡三昧。事窮的要。今付于汝。詞云。如是之法。佛祖密付。汝今得之。宜善保護。銀怨盛雪。明月藏鷺。類之弗齊。混則知處。意不在言。來機亦赴。動成窠臼。差落顧佇。背觸俱非。如大火聚。但形文彩。即屬染污。夜半正明。天曉不露。為物作則。用拔諸苦。雖非有為。不是無語。如臨寶鏡。形影相睹。汝不是渠。渠正是汝。如世嬰兒。五相完具。不去不來。不起不住。婆婆和和。有句無句。終不得物。語未正故。重離六爻。偏正回互。疊而為三。變盡成五。如荎草味。如金剛杵。正中妙挾。敲唱雙舉。通宗通涂。挾帶挾路。錯然則吉。不可犯忤。天真而妙。不屬迷悟

【現代漢語翻譯】現代漢語譯本：師父說：『背離時機該怎麼辦？』學僧問：『什麼是功？』師父說：『放下鋤頭時又該怎麼辦？』學僧問：『什麼是共同的功？』師父說：『不得執著于表象。』學僧問：『什麼是功上的功？』師父說：『不共同。』於是作偈語開示：『聖明的君主自古以來都傚法帝堯，以禮儀來治理人民，謙卑地彎下腰。有時從熱鬧的街市邊經過，到處都呈現文明景象，祝賀這太平盛世。精心梳洗打扮是爲了誰呢？杜鵑鳥的叫聲中勸人歸去。百花凋零殆盡，啼叫也無止境，更向那重巒疊嶂的深處啼鳴。枯木開花，呈現劫外的春天景象，倒騎著玉象追趕麒麟（qílín，古代傳說中的一種神獸）。如今高隱於千峰之外，月光明亮，清風徐來，真是美好的日子。眾生與諸佛互不侵擾，山自高聳，水自深流。明白這萬別千差的道理，鷓鴣鳥啼叫的地方，百花又重新開放。稍微顯露出一點頭角就已經不堪忍受，想要用心去求佛，真是令人羞愧。漫長的空劫之中無人認識，肯向南方去參訪五十三位善知識。』

師父因為曹山（Cáoshān，人名，禪宗大師）要離開，於是囑咐他說：『我在云巖（Yúnyán，地名）先師那裡，親自印證了寶鏡三昧（Bǎojìng sānmèi，禪宗的一種修行方法），窮盡了它的精要。現在交付給你。』詞句是：『如是之法，佛祖秘密傳付。你如今得到它，應該好好保護。銀碗里盛著雪，明月里藏著鷺。類似卻不相同，混合則能知曉處所。意不在言語，來機也能應付。一動就成了窠臼，稍微差錯就會顧此失彼。背離和觸犯都是不對的，如同巨大的火聚。只要有形跡文采，就屬於染污。夜半正是光明，天亮卻不顯露。為萬物作法則，用來拔除各種痛苦。雖然不是有為法，也不是無語。如同面對寶鏡，形和影互相照見。你不是它，它正是你。如同世間的嬰兒，五種相貌都完備。不去不來，不生不住。婆婆和和，有句無句。始終得不到事物，因為言語還不正。重離六爻，偏正互相回互。重疊而成為三，變化窮盡成為五。如同荎草的味道，如同金剛杵（jīngāng chǔ，佛教法器）。正中巧妙地配合，敲和唱一起舉起。通達宗門，通達途徑，配合著，帶著路。錯雜反而吉祥，不可冒犯違逆。天真而玄妙，不屬於迷惑和覺悟。』

【English Translation】 English version: The Master said, 'What to do when going against the times?' A monk asked, 'What is merit?' The Master said, 'What to do when putting down the hoe?' The monk asked, 'What is shared merit?' The Master said, 'Do not be attached to appearances.' The monk asked, 'What is merit upon merit?' The Master said, 'Not shared.' Then he gave a verse to instruct: 'The wise ruler has always followed Emperor Yao (Yáo, a legendary Chinese ruler), governing the people with propriety, humbly bending his waist. Sometimes passing by the bustling market, everywhere presents a scene of civilization, congratulating this prosperous age. Who is it for that you carefully dress up? In the cuckoo's cry, urging people to return. When all the flowers have withered, the crying is endless, further crying towards the depths of the overlapping peaks. The withered tree blooms, presenting a spring beyond the kalpa, riding backwards on a jade elephant chasing the Qilin (qílín, a mythical Chinese creature). Now hidden high beyond the thousand peaks, the moonlight is bright, the breeze is gentle, truly a beautiful day. Sentient beings and all Buddhas do not encroach upon each other, the mountain is high, the water is deep. Understanding the matter beneath these myriad differences, where the partridge cries, a hundred flowers are new again. Even a slight showing of horns is unbearable, intending to seek Buddhahood with the mind is truly shameful. In the vast empty kalpa, no one recognizes, willing to inquire southward from the fifty-three good advisors.'

Because Caoshan (Cáoshān, a Chan master's name) was about to leave, the Master instructed him, saying, 'At the place of my late teacher Yunyan (Yúnyán, a place name), I personally verified the Precious Mirror Samadhi (Bǎojìng sānmèi, a meditation method in Chan Buddhism), exhausting its essence. Now I entrust it to you.' The words are: 'Such is the Dharma, secretly transmitted by the Buddhas and Patriarchs. Now that you have obtained it, you should protect it well. Silver bowl holding snow, bright moon hiding a heron. Similar yet not the same, mixing allows one to know the place. The meaning is not in words, the coming opportunity can also be met. A movement becomes a rut, a slight error leads to neglecting one thing for another. Turning away and touching are both wrong, like a great fire. As long as there are forms and patterns, it belongs to defilement. Midnight is precisely bright, dawn does not reveal it. Making rules for all things, used to remove all suffering. Although it is not conditioned, it is not without words. Like facing a precious mirror, form and shadow see each other. You are not it, it is precisely you. Like a worldly infant, the five features are complete. Not going, not coming, not arising, not abiding. Babbling and harmonious, with or without words. Ultimately unable to obtain things, because the words are not yet correct. Double Li hexagrams, the partial and the correct reciprocate each other. Superimposed to become three, changes exhaustively become five. Like the taste of the di grass, like the vajra (jīngāng chǔ, a Buddhist ritual implement). The center skillfully matches, knocking and singing are raised together. Penetrating the sect, penetrating the path, matching, carrying the road. Mixed up is auspicious, cannot be offended or violated. Natural and profound, not belonging to delusion or enlightenment.'

。因緣時節。寂然昭著。細入無間。大絕方所。毫忽之差。不應律呂。今有頓漸。緣立宗趣。宗趣分矣。即是規矩。宗通趣極。真常流注。外寂中搖。系駒伏鼠。先聖悲之。為法檀度。隨其顛倒。以緇為素。顛倒想滅。肯心自許。要合古轍。請觀前古。佛道垂成。十劫觀樹。如虎之缺。如馬之馵。以有下劣。寶幾珍御。以有驚異。貍奴白牯。羿以巧力。射中百步。箭鋒相直。巧力何預。木人方歌。石女起舞。非情識到。寧容思慮。臣奉于君。子順於父。不順非孝。不奉非輔。潛行密用。如愚若魯。但能相續。名主中主。師又云。末法時代。人多幹慧。若要辨驗真偽。有三種滲漏。一見滲漏。謂機不離位。墮在毒海。二情滲漏。謂滯在向背。見處偏枯。三語滲漏。謂究妙失宗。機昧終始。學者濁智流轉。不出此三種。子宜知之。又綱要偈三首。一敲唱俱行。偈云。金針雙鎖備。挾路隱全該。寶印當風妙。重重錦縫開。二金鎖玄路。偈云。互動明中暗。功齊轉覺難。力窮忘進退。金鎖網鞔鞔。三不墮凡聖(亦名理事不涉)偈云。事理俱不涉。回照絕幽微。背風無巧拙。電火爍難追。

師不安。令沙彌傳語云居。乃囑云。他或問和尚安樂否。但道。云巖路相次絕也。汝下此語。須遠立。恐他打汝。沙彌領旨去傳語。聲

【現代漢語翻譯】現代漢語譯本：因緣和合的時節，寂靜中顯現光明。細微之處可以進入沒有間隙的境界，廣大之處超越了方位和場所。即使是毫釐的偏差，也會與音律不合。現在有頓悟和漸悟的區別，是根據因緣而建立宗派和旨趣。宗派和旨趣一旦區分開來，就有了規矩。宗派通達，旨趣達到極致，真常之性就會像流水一樣不停流淌。外表寂靜，內心卻在動搖，就像用繩子拴住奔跑的馬，制伏躁動的鼠。過去的聖賢為此感到悲憫，所以設立了法施（Dāna-pāramitā）的制度。人們隨著自己的顛倒妄想，把黑色的東西當成白色。當顛倒的妄想消滅時，才能真心認可自己。要符合古人的規範，請看前代的古人。佛陀（Buddha）的道業即將成就時，用了十劫的時間來觀察菩提樹（Bodhi tree）。就像老虎的跛足，就像馬的白蹄。因為有下劣之心，所以才覺得寶座和珍貴的御用品值得看重。因為有驚異之心，所以才覺得野貓和白色的母牛值得奇怪。后羿憑藉巧妙的射箭技術，能夠射中百步之外的目標。箭鋒能夠對準目標，和巧妙的技術有什麼關係呢？木偶人在唱歌，石女在跳舞，如果不是情識所能達到的境界，怎麼能用思慮來理解呢？臣子侍奉君主，兒子順從父親，不順從就不是孝，不侍奉就不是輔佐。暗中修行，秘密運用，看起來好像愚笨遲鈍一樣。只要能夠相續不斷，就可以稱作主中之主。師父又說：『末法時代（Māhayāna），人們大多隻有干慧（Śuṣka-vipassanā），如果想要辨別真偽，有三種滲漏。一是見解上的滲漏，指的是機用不離本位，墮落在毒海之中。二是情感上的滲漏，指的是執著于順逆，見解偏頗而枯竭。三是語言上的滲漏，指的是追求精妙而失去宗旨，機用昏昧而不知始終。』學者們用渾濁的智慧流轉，都逃不出這三種滲漏，你們應該知道這些。還有綱要偈三首。一是敲唱俱行，偈語說：『金針雙重鎖閉，狹窄的道路隱藏著全部。寶印迎風顯妙用，重重疊疊的錦緞縫隙打開。』二是金鎖玄路，偈語說：『互動明暗之中，功夫相同，但轉變更加困難。力量耗盡，忘記進退，金鎖網緊緊覆蓋。』三是不墮凡聖（也叫理事不涉），偈語說：『事和理都不涉及，迴光返照，超越幽微。背風而立，沒有巧拙之分，電光火石，難以追逐。』師父感到身體不適，讓沙彌（Śrāmaṇera）傳話給云居山（Yun-chu Mountain）的僧人，於是囑咐說：『他如果問和尚（Upādhyāya）是否安樂，你就說：云巖（Yun-yen）的路漸漸斷絕了。』你說了這句話，要站遠一點，恐怕他會打你。沙彌領命去傳話，聲音...

【English Translation】 English version: The time of conditioned arising, in stillness, manifests brightly. Subtly entering where there is no gap, greatly transcending directions and locations. Even a hair's breadth of difference will not accord with the musical scales. Now there are sudden and gradual approaches, based on conditions to establish sects and aims. Once sects and aims are distinguished, there are rules. When the sect is understood and the aim is reached, true constancy flows continuously. Outwardly still, inwardly agitated, like tethering a running horse, subduing a restless rat. The past sages were saddened by this, so they established the practice of giving (Dāna-pāramitā). People follow their inverted thoughts, mistaking black for white. When inverted thoughts cease, one can sincerely accept oneself. To accord with the ancient standards, please observe the ancients. When the Buddha's (Buddha) path was about to be accomplished, he spent ten kalpas (Kalpa) observing the Bodhi tree (Bodhi tree). Like a tiger's limp, like a horse's white hoof. Because of inferior minds, one values jeweled thrones and precious imperial objects. Because of astonishment, one finds wild cats and white cows strange. Yi, with skillful archery, could hit a target a hundred paces away. The arrow hitting the target, what does it have to do with skill? Wooden figures sing, stone women dance. If it were not beyond the reach of emotions and consciousness, how could it be understood through thought? A minister serves the ruler, a son obeys the father. Disobedience is not filial piety, not serving is not assisting. Secretly practicing, subtly applying, appearing foolish and dull. As long as one can continue without interruption, one can be called the master of masters. The master also said: 'In the Dharma-ending Age (Māhayāna), people mostly have dry wisdom (Śuṣka-vipassanā). If you want to distinguish truth from falsehood, there are three kinds of leakage. First, the leakage of views, referring to the function not leaving its position, falling into the sea of poison. Second, the leakage of emotions, referring to being attached to agreement and disagreement, views being biased and withered. Third, the leakage of language, referring to pursuing subtlety and losing the purpose, the function being confused and not knowing the beginning and the end.' Scholars, using turbid wisdom, revolve and cannot escape these three leakages. You should know these. Also, there are three verses of essential points. First, striking and singing together, the verse says: 'Golden needles are doubly locked, the narrow road hides everything. The precious seal reveals its wonderful function in the wind, layer upon layer of brocade seams open.' Second, the mysterious path of the golden lock, the verse says: 'Interacting in light and darkness, the effort is the same, but the transformation is more difficult. Strength exhausted, forgetting advance and retreat, the golden lock net tightly covers.' Third, not falling into the mundane or the sacred (also called neither involving phenomena nor principle), the verse says: 'Neither phenomena nor principle are involved, reflecting back, transcending subtlety. Standing with one's back to the wind, there is no skill or clumsiness, lightning flashes, difficult to pursue.' The master felt unwell and asked the Śrāmaṇera (Śrāmaṇera) to convey a message to the monks of Yun-chu Mountain (Yun-chu Mountain), so he instructed: 'If he asks whether the Upādhyāya (Upādhyāya) is at peace, you should say: The road of Yun-yen (Yun-yen) is gradually being cut off.' After you say this, stand far away, lest he hit you. The Śrāmaṇera received the order and went to convey the message, the sound...

未絕。早被云居打一棒。沙彌無語(同安顯代云。恁么則云巖一枝不墜也。云居錫云。上座且道。云巖路絕不絕。崇壽稠雲。古人打此一棒。意作么生)。

師將圓寂。謂眾云。吾有閑名在世。誰人為吾除得。眾皆無對。時沙彌出雲。請和尚法號。師云。吾閑名已謝(石霜云。無人得他肯。云居云。若有閑名。非吾先師。曹山云。從古至今。無人辯得。疏山云。龍有出水之機。無人辯得)僧問。和尚違和。還有不病者也無。師云。有。僧云。不病者。還看和尚否。師云。老僧看他有分。僧云。未審和尚如何看他。師云。老僧看時。不見有病。師乃問僧。離此殼漏子。向甚麼處。與吾相見。僧無對。師示頌云。學者恒沙無一悟。過在尋他舌頭路。欲得忘形泯軌跡。努力慇勤空里步。乃命剃髮。澡身披衣。聲鐘辭眾。儼然坐化。時大眾號慟。移晷不止。師忽開目。謂眾云。出家人。心不附物。是真修行。勞生惜死。哀悲何益。復令主事辦愚癡齋。眾猶慕戀不已。延七日。食具方備。師亦隨眾。齋畢乃云。僧家無事。大率臨行之際。勿須喧動。遂歸丈室。端坐長往。當咸通十年三月。壽六十三。臘四十二謚悟本禪師。塔曰慧覺。

【現代漢語翻譯】現代漢語譯本：未斷絕。早就被云居禪師打了一棒。（沙彌無語）（同安顯代說：『這樣說來，云巖的法脈就沒有斷絕。』云居錫說：『上座你說說看，云巖的路是斷了還是沒斷？』崇壽稠說：『古人打這一棒，意圖是什麼？』）禪師將要圓寂時，對眾人說：『我有個虛名在世上，誰能為我除去？』眾人都無法回答。當時有個沙彌出來說：『請問和尚的法號。』禪師說：『我的虛名已經謝去了。』（石霜說：『沒有人能得到他的認可。』云居說：『如果有虛名，就不是我的先師。』曹山說：『從古至今，沒有人能辨別出來。』疏山說：『龍有出水的機會，沒有人能辨別出來。』）有僧人問：『和尚您身體不適，還有不生病的人嗎？』禪師說：『有。』僧人問：『不生病的人，還來看望和尚您嗎？』禪師說：『老僧我看他有我的緣分。』僧人問：『不知道和尚您如何看他？』禪師說：『老僧看的時候，不見有病。』禪師於是問僧人：『離開這個軀殼，到什麼地方與我相見？』僧人無言以對。禪師作偈說：『學者如恒河沙數卻沒有一人覺悟，過錯在於尋找他人言語的道路。想要忘卻形體泯滅軌跡，就要努力勤奮地在空中行走。』於是命令剃髮，沐浴更衣，敲鐘告別眾人，安詳地坐化。當時大眾號啕大哭，過了很久都停不下來。禪師忽然睜開眼睛，對眾人說：『出家人，心不執著于外物，才是真正的修行。貪生怕死，哀傷悲痛有什麼用處？』又命令主事準備『愚癡齋』。眾人仍然依依不捨，過了七天，齋飯才準備好。禪師也隨同眾人一起齋戒完畢，於是說：『僧家沒有什麼事，大概在臨終的時候，不要喧譁吵鬧。』於是回到方丈室，端坐而逝。當時是咸通十年三月，享年六十三歲，僧臘四十二年，謚號悟本禪師，塔名為慧覺。

【English Translation】 English version: Not severed. Already struck by Yunju with a staff. (The novice was speechless.) (Xian Dai of Tongan said, 'In that case, the branch of Yunyan has not fallen.' Xi of Yunju said, 'Elder, tell me, is the path of Yunyan cut off or not?' Chou of Chongshou said, 'What was the intention of the ancients in striking this staff?') When the Master was about to pass away, he said to the assembly, 'I have a vain name in the world. Who can remove it for me?' None of the assembly could answer. At that time, a novice came forward and said, 'Please, Master, what is your Dharma name?' The Master said, 'My vain name has already faded away.' (Shishuang said, 'No one can obtain his approval.' Yunju said, 'If there is a vain name, it is not my late teacher.' Caoshan said, 'From ancient times until now, no one has been able to discern it.' Shushan said, 'The dragon has the opportunity to emerge from the water, but no one can discern it.') A monk asked, 'Master, you are unwell. Is there anyone who is not sick?' The Master said, 'Yes.' The monk asked, 'Does the one who is not sick still visit the Master?' The Master said, 'This old monk has a share in seeing him.' The monk asked, 'How does the Master see him?' The Master said, 'When this old monk sees him, he does not see any sickness.' The Master then asked the monk, 'Apart from this leaky shell, where will you meet me?' The monk had no reply. The Master composed a verse, saying, 'Scholars are as numerous as the sands of the Ganges, yet none are enlightened. The fault lies in seeking the path of others' tongues. If you wish to forget form and obliterate traces, strive diligently to walk in the void.' Then he ordered his head to be shaved, bathed, and put on his robes. He rang the bell to bid farewell to the assembly and sat in full lotus posture, passing away peacefully. At that time, the assembly wailed and wept, unable to stop for a long time. The Master suddenly opened his eyes and said to the assembly, 'A monk, whose mind does not cling to things, is a true practitioner. What is the use of cherishing life and fearing death, of sorrow and grief?' He then ordered the head of affairs to prepare a 'foolish meal'. The assembly was still reluctant to part, and after seven days, the meal was finally prepared. The Master also joined the assembly in the meal. After the meal, he said, 'Monks have nothing to do. In general, when approaching death, there is no need to make a commotion.' Then he returned to his room, sat upright, and passed away. It was the third month of the tenth year of Xiantong. He was sixty-three years old, with forty-two years as a monk. His posthumous title was Chan Master Wuben, and his pagoda was named Huijue.