Chinese
大正藏第 47 册 No. 1986B 瑞州洞山良价禅师语录 No. 1986B 瑞州洞山良价禅师语录 径山沙门语风圆信无地地主人郭凝之 编集 师讳良价。会稽俞氏子。幼岁。从师念般若心经。至无眼耳鼻舌身意处。忽以手扪面。问师云。某甲有眼耳鼻舌等。何故经言无。其师骇然异之云。吾非汝师。即指往五泄山礼默禅师披剃。年二十一。诣嵩山具戒。游方首谒南泉。值马祖讳辰修斋。南泉问众云。来日设马祖斋。未审。马祖还来否。众皆无对。师出对云。待有伴即来。南泉云。此子虽后生。甚堪雕琢。师云。和尚莫压良为贱。次参沩山。问云。顷闻南阳忠国师有无情说法话。某甲未究其微。沩山云。阇黎莫记得么。师云。记得。沩山云。汝试举一遍看。师遂举。僧问。如何是古佛心。国师云。墙壁瓦砾是。僧云。墙壁瓦砾。岂不是无情。国师云。是。僧云。还解说法否。国师云。常说炽然说无间歇。僧云。某甲为甚么不闻。国师云。汝自不闻。不可妨他闻者也。僧云。未审甚么人得闻。国师云。诸圣得闻。僧云。和尚还闻否。国师云。我不闻。僧云。和尚既不闻。争知无情解说法。国师云。赖我不闻。我若闻。即齐于诸圣。汝即不闻我说法也。僧云。恁么则众生 现代汉语译本 《瑞州洞山良价禅师语录》 径山沙门语风圆信，无地地主人郭凝之 编集 禅师名讳良价，会稽俞氏之子。年幼时，跟随老师念诵《般若心经》。当念到‘无眼耳鼻舌身意’时，忽然用手触摸自己的面部，问老师说：‘弟子明明有眼耳鼻舌等，为何经文却说没有？’他的老师非常惊讶，认为他与众不同，说：‘我不是你的老师。’随即指示他前往五泄山，拜见默禅师剃度出家。二十一岁时，前往嵩山受具足戒。开始游历四方，首先拜谒南泉普愿禅师（748-835，唐代禅僧）。 适逢马祖道一禅师（709-788，唐代禅僧）的忌日，寺中准备斋饭。南泉问大众说：‘明日将设马祖的斋饭，不知马祖是否会来？’众人都无言以对。良价禅师站出来回答说：‘等待有伴侣就来。’南泉说：‘这孩子虽然年轻，却很值得雕琢。’良价禅师说：‘和尚不要把良善之人当作低贱之物。’ 之后，良价禅师参访沩山灵佑禅师（771-853，唐代禅僧），问道：‘近来听闻南阳慧忠国师（？-775，唐代禅僧）有无情说法的开示，弟子未能领会其中的奥妙。’沩山问道：‘你还记得吗？’良价禅师说：‘记得。’沩山说：‘你试着说一遍看看。’于是良价禅师便复述道：‘有僧人问：如何是古佛心？国师回答说：墙壁瓦砾是。僧人问：墙壁瓦砾，岂不是无情之物？国师回答说：是。僧人问：还解说法吗？国师回答说：常说，炽然说，无间歇。僧人问：弟子为什么听不见？国师回答说：你自已听不见，不可妨碍他人听见。僧人问：不知什么人能够听见？国师回答说：诸圣能够听见。僧人问：和尚您听见吗？国师回答说：我不听见。僧人问：和尚您既然不听见，怎么知道无情之物能说法？国师回答说：幸亏我不听见。我如果听见，就与诸圣一样了。你就听不见我说法了。’僧人问：这样说来，众生……’
English
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...' --------------------------------------------------------------------------------
Chinese
无分去也。国师云。我为众生说。不为诸圣说。僧云。众生闻后如何。国师云。即非众生。僧云。无情说法。据何典教。国师云。灼然言不该典。非君于之所谈。汝岂不见。华严经云。刹说众生说三世一切说。师举了。沩山云。我这里亦有。祇是罕遇其人。师云。某甲未明。乞师指示。沩山竖起拂子云。会么。师云。不会。请和尚说。沩山云。父母所生口。终不为子说。师云。还有与师同时慕道者否。沩山云。此去澧陵攸县。石室相连。有云岩道人。若能拨草赡风。必为子之所重。师云。未审此人如何。沩山云他会问老僧。学人欲奉师去时如何。老僧对他道直须绝渗漏始得。他道。还得不违师旨也无。老僧道。第一不得道老僧在这里。师遂辞沩山。径造云岩。举前因缘了。便问。无情说法。甚么人得闻。云岩云。无情得闻。师云。和尚闻否。云岩云。我若闻。汝即不闻吾说法也。师云。某甲为甚么不闻。云岩竖起拂子云。还闻么。师云不闻。云岩云。我说法。汝尚不闻。岂况无情说法乎。师云。无情说法。该何典教。云岩云。岂不见。弥陀经云。水鸟树林悉皆念佛念法。师于此有省。乃述偈云。也大奇也大奇。无情说法不思议。若将耳听终难会。眼处闻声方得知。师问云岩。某甲有余习未尽。云岩云。汝曾作甚么来。 现代汉语译本 没有去处可以分别了。国师（Guoshi，禅师的尊称）说：‘我是为众生说法，不是为诸圣说法。’僧人问：‘众生听了之后会怎么样？’国师说：‘那就不是众生了。’僧人问：‘无情之物说法，依据的是什么经典教义？’国师说：‘显然，言语不符合经典，不是你能谈论的。你难道没看见，《华严经》（Huayan Jing）上说，刹土在说法，众生在说法，三世一切都在说法。’ 禅师举了这个例子。沩山（Weishan，人名，禅宗大师）说：‘我这里也有，只是很少遇到能理解的人。’禅师说：‘弟子不明白，请老师指示。’沩山竖起拂尘说：‘会了吗？’禅师说：‘不会，请和尚说说。’沩山说：‘父母所生的口，终究不会为儿子说破。’禅师问：‘还有与老师同时修道的人吗？’沩山说：‘从这里去澧陵（Liling）攸县（Youxian），石室相连，有云岩道人（Yunyan Daoren，人名，禅宗大师），如果能披荆斩棘，必能成为你的依靠。’禅师问：‘不知道这个人怎么样？’沩山说：‘他会问老僧，学人想跟随老师去时该怎么办？老僧对他说，必须完全断绝渗漏才行。’他说：‘还能不违背老师的旨意吗？’老僧说：‘第一件事就是不要说老僧在这里。’ 于是禅师告别沩山，直接去拜访云岩。禅师把之前的因缘说了，便问：‘无情说法，什么人能听见？’云岩说：‘无情能听见。’禅师问：‘和尚您听见了吗？’云岩说：‘如果我听见了，你就听不见我说法了。’禅师问：‘弟子为什么听不见？’云岩竖起拂尘说：‘听见了吗？’禅师说：‘没听见。’云岩说：‘我说法，你尚且听不见，更何况无情说法呢？’禅师问：‘无情说法，依据的是什么经典教义？’云岩说：‘难道没看见，《弥陀经》（Mituo Jing）上说，水鸟树林都念佛念法。’禅师因此有所领悟，于是作偈说：‘也大奇，也大奇，无情说法不可思议。若将耳听终难会，眼处闻声方得知。’ 禅师问云岩：‘弟子还有余习未尽。’云岩说：‘你曾经做过什么？’
English
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?' --------------------------------------------------------------------------------
Chinese
师云。圣谛亦不为。云岩云。还欢喜也未。师云。欢喜则不无。如粪扫堆头。拾得一颗明珠。师问云岩拟欲相见时如何。云岩云。问取通事舍人。师云。见问次。云岩云。向汝道甚么。云岩作草鞋次。师近前云。乞师眼睛得么。云岩云。汝底与阿谁去也。师云。良价无。云岩云。设有。汝向甚么处着。师无语。云岩云。乞眼睛底是眼否师云。非眼。云岩即喝出师辞云岩。云岩云。甚么处去。师云。虽离和尚。未卜所止。云岩云。莫湖南去。师云无。云。莫归乡去。师云无。云。早晚却回。师云。待和尚有住处即来。云。自此一别。难得相见。师云。难得不相见。临行又问。百年后。忽有人问还邈得师真否。如何祇对。云岩良久云。祇这是。师沉吟。云岩云。价阇黎。承当个事。大须审细。师犹涉疑。后因过水睹影。大悟前旨。有偈云。切忌从他觅。迢迢与我疏。我今独自往。处处得逢渠。渠今正是我。我今不是渠。应须恁么会。方得契如如。他日因供养云岩真次。僧问。先师道祇这是。莫便是否。师云是。云。意旨如何。师云。当时几错会先师意。云。未审先师还知有也无。师云。若不知有。争解恁么道。若知有。争肯恁么道(长庆棱云。既知有。为甚么恁么道。又云。养子方知父慈)师。因云岩讳日营斋。僧问。和 现代汉语译本： 师父说：‘圣谛也不执着。’云岩问道：‘还欢喜吗？’师父说：‘欢喜倒也不是没有，就像在粪堆里捡到一颗明珠一样。’ 师父问云岩：‘打算相见时如何？’云岩说：‘去问通事舍人（负责传达信息的人）。’师父说：‘正在问。’云岩说：‘（通事舍人）跟你说什么？’云岩正在编草鞋，师父走上前说：‘可以向师父乞讨眼睛吗？’云岩说：‘你的眼睛到哪里去了？’师父说：‘良价（师父的法号）没有。’云岩说：‘即使有，你放在哪里？’师父无语。 云岩说：‘乞讨眼睛的是眼睛吗？’师父说：‘不是眼睛。’云岩随即呵斥。师父辞别云岩。云岩问：‘去哪里？’师父说：‘虽然离开和尚您，但还没决定去哪里。’云岩说：‘莫非去湖南？’师父说：‘不去。’云岩说：‘莫非回乡？’师父说：‘不去。’云岩说：‘什么时候回来？’师父说：‘等和尚您有住处就来。’云岩说：‘从此一别，难得相见。’师父说：‘难得不相见。’ 临行时又问：‘百年之后，如果有人问还能够描绘出师父的真容吗？如何回答？’云岩沉默良久说：‘就是这个。’师父沉吟不语。云岩说：‘价阇黎（对良价的尊称），承担这件事，必须仔细审察。’师父仍然心存疑惑，后来因为过河时看到自己的影子，才大悟之前的旨意。有一首偈语说：‘切忌向外寻求，越求越与我疏远。我今独自前行，处处都能遇见它。它现在正是我，我现在不是它。应该这样领会，才能与如如（真如实性）相契合。’ 他日，因为供养云岩真身，有僧人问：‘先师说“就是这个”，莫非就是肯定吗？’师父说：‘是。’僧人问：‘意旨如何？’师父说：‘当时几乎错会了先师的意旨。’僧人问：‘不知道先师是否知道有这个？’师父说：‘如果不知道有，怎么会那样说？如果知道有，怎么肯那样说？’（长庆棱说：‘既然知道有，为什么那样说？’又说：‘养儿子才知道父亲的慈爱。’） 师父因为云岩忌日而举办斋会，僧人问：‘和’