Chinese
贫寒。干湿二途俱不涉。任他绿水与青山)。 云居一日作务。误刬杀蚯蚓。师云。这个聻。云居云。他不死。师云。二祖往邺州又作么生。云居无对。 师问云居。大阐提人。作五逆罪。孝养何在。云居云。始成孝养。 师谓云居云。昔南泉。问讲弥勒下生经僧云。弥勒甚么时下生。僧云。现在天宫。当来下生。南泉云。天上无弥勒。地下无弥勒。云居随举而问云。只如天上无弥勒。地下无弥勒。未审。谁与安名。师被问。直得禅床震动。乃云。膺阇黎。吾在云岩。曾问老人。直得火炉震动。今日被子一问。直得通身汗流。 后云居结庵于三峰。经旬不赴堂。师问。子近日何不赴斋。云居云。每日自有天神送食。师云。我将谓汝是个人。犹作这个见解在。汝晚间来。云居晚至。师召膺庵主。云居应诺。师云。不思善不思恶。是甚么。云居回庵。寂然宴坐。天神自此竟寻不见。如是三日。乃绝。 师问云居。作甚么。云居云。合酱。师云。用多少盐。云居云。旋入。师云。作何滋味。云居云。得。 疏山到。值师早参。出问。未有之言。请师示诲。师云。不诺无人肯。疏山云。还可功也无。师云。尔即今还功得么。疏山云。功不得。即无讳处。 一日师上堂云。欲知此事 贫寒。干湿二途俱不涉。任他绿水与青山)。 （即使）贫寒，（也）不涉及干旱和潮湿两种境况。（就）任凭那绿水和青山（存在）。 云居（Yunjü，人名）一日在做工时，不小心铲死了蚯蚓。师（指道悟禅师）问：‘这个（指蚯蚓被铲杀一事）怎么说？’云居说：‘它没有死。’师说：‘二祖（指慧可）去邺州（Yèzhōu，地名）又该怎么说？’云居无言以对。 师问云居：‘大阐提人（dà chǎntí rén，指断绝善根的人），犯下五逆罪（wǔ nì zuì，指杀父、杀母、杀阿罗汉、出佛身血、破和合僧），孝养之心在哪里？’云居说：‘（正因为如此）才开始成就孝养。’ 师对云居说：‘过去南泉（Nánquán，人名）问讲《弥勒下生经》（Mílè xiàshēng jīng）的僧人说：‘弥勒（Mílè，即弥勒菩萨）什么时候下生？’僧人说：‘现在在天宫，将来会下生。’南泉说：‘天上没有弥勒，地下没有弥勒。’云居随即以此发问说：‘既然天上没有弥勒，地下没有弥勒，那么，是谁给（弥勒）安立这个名字的？’师被问得禅床都震动了，于是说：‘膺阇黎（Yīng dū lí，对云居的尊称），我当年在云岩（Yúnyán，地名）时，曾经问过老人（指云岩昙晟禅师），（当时）使得火炉都震动了。今天被你这样一问，真是全身冒汗。’ 后来云居在三峰（Sānfēng，地名）结庐隐居，十多天没有去斋堂。师问：‘你近日为何不去斋堂？’云居说：‘每天自有天神送食物给我。’师说：‘我本以为你是个有见地的人，没想到还有这种见解。你晚上来。’云居晚上来到。师呼唤：‘膺庵主（Yīng ānzhǔ，对云居的称呼）！’云居应诺。师说：‘不思善，不思恶，是什么？’云居回到庵中，寂然宴坐。天神从此竟寻不见，这样过了三天，（天神）就断绝了（供养）。 师问云居：‘在做什么？’云居说：‘合酱（héfàng，制作酱）。’师说：‘用多少盐？’云居说：‘随机放入。’师说：‘做出来是什么滋味？’云居说：‘得（dé，恰到好处）。’ 疏山（Shūshān，人名）来到，正赶上师父早参。疏山出来问道：‘（关于）未曾有过的言语，请师父开示。’师说：‘不答应就没有人肯（相信）。’疏山说：‘还可以用功吗？’师说：‘你现在还能用功吗？’疏山说：‘用功不得，就没有隐讳之处。’ 一日，师父上堂说：‘想要知道这件事（指佛法真谛）……’
English
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 (邺州, a place name)?' Yunjü was speechless. The Master asked Yunjü, 'Where is the filial piety of a great icchantika (大阐提人, 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' (弥勒下生经), 'When will Maitreya (弥勒, 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 (云岩, 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)...' --------------------------------------------------------------------------------
Chinese
。直须如枯木生花。方与他合。疏山问。一切处不乖时如何。师云。阇黎。此是功勋边事。幸有无功之功。子何不问。疏山云。无功之功。岂不是那边人。师云。大有人笑子恁么问。疏山云。恁么则迢然去也。师云。迢然。非迢然。非不迢然。疏山云。如何是迢然。师云。唤作那边人即不得。疏山云。如何是非迢然。师云。无辨处。 师问疏山。空劫无人家。是甚么人住处。疏山云。不识。师云。人还有意旨也无。疏山云。和尚何不问他。师云。现问次。疏山云。是何意旨。师不对。 青林师虔参师。师问。近离甚处。青林云。武陵。师云。武陵法道。何似此间。青林云。胡地冬抽笋。师云。别甑炊香饭。供养此人。青林拂袖便出。师云。此子。向后走杀天下人在(鼓山永云恁么祇对。滴水难消。因甚别甑炊香饭)。 青林一日辞师。师云。子向甚么处去。青林云。金轮不隐的。遍界绝红尘。师云。善自保任。青林珍重而出。师门送。谓青林云。恁么去一句。作么生道。青林云。步步踏红尘。通身无影像。师良久。青林云。老和尚何不速道。师云。子得恁么性急。青林云。某甲罪过。便礼辞而去。 龙牙问德山。学人仗镆鎁剑。拟取师头时如何。德山引颈近前云。㘞。龙牙云。头落也。德山 现代汉语译本：必须像枯木开花一样，才能与它相合。疏山问道：‘一切处都不违背时机，这是什么意思？’ 师父说：‘阇黎（Ajahn，尊称），这是功勋边的事情，幸好还有无功之功，你为什么不问这个呢？’ 疏山说：‘无功之功，难道不是那边的人吗？’ 师父说：‘很多人会笑你这样问。’ 疏山说：‘这样说来，就是遥远地离开了。’ 师父说：‘遥远，非遥远，非不遥远。’ 疏山说：‘什么是遥远？’ 师父说：‘如果称作那边的人，就不对了。’ 疏山说：‘什么是非遥远？’ 师父说：‘无法分辨之处。’ 师父问疏山：‘空劫（Kalpa，佛教时间概念，指极长的时间）没有人居住，是谁的住处？’ 疏山说：‘不认识。’ 师父说：‘人还有意旨吗？’ 疏山说：‘和尚为什么不问他？’ 师父说：‘现在正在问。’ 疏山说：‘是什么意旨？’ 师父没有回答。 青林师虔（Qinglin Shiqian，人名）参拜师父。师父问：‘最近从哪里来？’ 青林说：‘武陵（Wuling，地名）。’ 师父说：‘武陵的法道，和这里比怎么样？’ 青林说：‘胡地冬天抽笋。’ 师父说：‘另外用甑（Zeng，古代蒸食用具）蒸香饭，供养这个人。’ 青林拂袖便走出去。师父说：‘这小子，以后要累死天下人了。’（鼓山永（Gushan Yong，人名）说，这样回答，滴水难消。为什么另外用甑蒸香饭？） 青林有一天向师父告辞。师父问：‘你要去哪里？’ 青林说：‘金轮（Golden Wheel，佛教术语，象征佛法）不隐没，遍界没有红尘。’ 师父说：‘好好保重。’ 青林珍重地走了出去。师父送到门口，对青林说：‘这样去的一句话，怎么说？’ 青林说：‘步步踏红尘，通身没有影像。’ 师父沉默了很久。青林说：‘老和尚为什么不快说？’ 师父说：‘你这么性急？’ 青林说：‘我的罪过。’ 便行礼告辞离开了。 龙牙（Longya，人名）问德山（Deshan，人名）：‘学人拿着镆鎁剑（Moye Sword，古代名剑），想要取师父的头，怎么样？’ 德山伸长脖子靠近说：‘㘞（音bā，象声词）。’ 龙牙说：‘头掉了。’ 德山
English
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 --------------------------------------------------------------------------------
Chinese
呵呵大笑。龙牙后到洞山。举前话。师云。德山道甚么。龙牙云。德山无语。师云。莫道无语。且将德山落底头。呈似老僧看。龙牙方省。便忏谢(后有举似德山。德山云。洞山不识好恶。这汉死来多少时。救得有甚用处。保福展拈云。龙牙只知进前。不知失步。翠岩芝云龙牙当断不断。如今作么生断。东禅观云。龙牙抱剑伤身。自招过咎。德山为头作主。幸好机筹。忽被洞山指踪。不觉尾巴露出)。 龙牙问。如何是祖师西来意。师云。待洞水逆流。即向汝道。龙牙始悟厥旨。 华严休静问师。学人无个理路。未免情识运为。师云。汝还见有理路也无。华严云。见无理路。师云。甚处得情识来。华严云。学人实问。师云。恁么则直须向万里无寸草处去。华严云。万里无寸草处。还许某甲去也无。师云。直须恁么去。 华严搬柴次。师把住云。狭路相逢时如何。华严云。反侧反侧。师云。汝记吾言。向南住。有一千人。向北住。止三百而已。 钦山参师。师问。甚处来。钦山云。大慈来。师云。还见大慈么。钦山云。见。师云。色前见。色后见。钦山云。非前后见。师默置。钦山乃云。某甲离师太早。不尽师意。 钦山与岩头雪峰坐次。师行茶来。钦山乃闭目。师云。什么处去来。钦 现代汉语译本： 呵呵大笑。龙牙（僧人法号）后来到了洞山（地名，也指洞山良价禅师）。他提起之前的话头。洞山良价禅师说：‘德山（地名，也指德山宣鉴禅师）说了什么？’龙牙说：‘德山无语。’洞山良价禅师说：‘不要说无语，且将德山落脚之处，呈给老僧我看。’龙牙这才醒悟。便忏悔谢罪（后来有人将此事告诉德山宣鉴禅师，德山宣鉴禅师说：‘洞山不识好坏。这人死了多久了，救他有什么用？’保福展拈说：‘龙牙只知前进，不知后退。’翠岩芝说：‘龙牙当断不断。如今要怎么断？’东禅观说：‘龙牙抱剑自伤，自招过错。德山为首作主，幸好有计谋。忽然被洞山指出踪迹，不觉尾巴露出来了’）。 龙牙问：‘如何是祖师西来意（禅宗用语，指达摩祖师从印度来到中国的真正目的）？’洞山良价禅师说：‘等待洞水逆流，我就告诉你。’龙牙这才领悟其中的旨意。 华严休静问洞山良价禅师：‘学人没有一个道理头绪，难免用情识来运作。’洞山良价禅师说：‘你还见到有道理头绪吗？’华严说：‘见不到道理头绪。’洞山良价禅师说：‘从哪里得到情识来的？’华严说：‘学人是真心发问。’洞山良价禅师说：‘这样就必须向万里无寸草的地方去。’华严说：‘万里无寸草的地方，还允许我某甲（古人自称的谦词）去吗？’洞山良价禅师说：‘就必须这样去。’ 华严在搬柴的时候，洞山良价禅师抓住他说：‘狭路相逢时该如何？’华严说：‘反反复复。’洞山良价禅师说：‘你记住我的话，向南边住，有一千人。向北边住，只有三百人而已。’ 钦山（僧人法号）参拜洞山良价禅师。洞山良价禅师问：‘从哪里来？’钦山说：‘从大慈（地名）来。’洞山良价禅师说：‘还见到大慈吗？’钦山说：‘见到。’洞山良价禅师说：‘在色（佛教用语，指一切有形之物）前见到的，还是在色后见到的？’钦山说：‘不是在前后见到的。’洞山良价禅师沉默不语。钦山于是说：‘我离开老师太早，没有完全领会老师的意思。’ 钦山与岩头（僧人法号）、雪峰（僧人法号）坐在一起。洞山良价禅师行茶过来。钦山于是闭上眼睛。洞山良价禅师说：‘到什么地方去了？’