English
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?' --------------------------------------------------------------------------------
Chinese
山云。入定来。师云。定本无门。从何而入(老宿代云。大有人与么会。雪窦显别云。当时但指岩头雪峰云。与这两个瞌睡汉茶吃)。 北院通到参。师上堂云。坐断主人公。不落第二见。通出众云。须知有一人不合伴。师云。犹是第二见。通便掀倒禅床。师云。老兄作么生。通云。待某甲舌头烂。即向和尚道。通后辞师。拟入岭。师云。善为。飞猿岭峻。好看。通良久。师召通阇黎。通应诺。师云。何不入岭去。通因有省不入岭。 道全问师。如何是出离之要。师云。阇黎足下烟生。全当下契悟。更不他游。云居进语云。终不敢孤负和尚。足下烟生。师云。步步玄者。即是功到。 师与泰首座。冬节吃果子次。乃问。有一物。上拄天。下拄地。黑似漆。常在动用中。动用中收不得。且道。过在甚么处。泰云。过在动用中(同安显别云不知)师唤侍者。掇退果卓(五祖戒别首座云。朝来更献楚王看。琅玡觉云。若不是洞山老人。焉能辨得。虽然如是。洞山犹欠一着在。沩山哲云。诸人还知洞山落处么。若也不知。往往作是非得失会去。山僧道。这果子。非但首座不得吃。假使尽大地人来。亦不得正眼觑着。云盖本云。洞山虽有打破虚空钳锤。而无补缀底针线。待伊道过在动用中。但道请首座吃果子 现代汉语译本： 山云（僧人法号）。入定回来。洞山良价禅师说：‘定本没有门，从哪里进入呢？’（老宿代替山云回答说：‘有很多人这样理解。’雪窦显禅师另外评论说：‘当时只应该指着岩头和雪峰说，这两个瞌睡汉只配喝茶。’） 北院通（僧人法号）前来参拜。洞山良价禅师上堂说法：‘截断主人的念头，不落入第二种见解。’北院通从人群中走出说：‘须知还有一个人不合群。’洞山良价禅师说：‘这仍然是第二种见解。’北院通随即掀翻禅床。洞山良价禅师说：‘老兄你这是做什么？’北院通说：‘等我舌头烂掉的时候，再向和尚您禀报。’北院通后来向洞山良价禅师告辞，打算进入山岭。洞山良价禅师说：‘好好保重。飞猿岭陡峭险峻，要小心。’北院通沉默良久。洞山良价禅师呼唤道：‘通阇黎（对僧人的尊称）。’北院通应诺。洞山良价禅师说：‘为什么不进山岭去呢？’北院通因此有所领悟，没有进入山岭。 道全（僧人法号）问洞山良价禅师：‘什么是出离生死轮回的关键？’洞山良价禅师说：‘阇黎你脚下生烟。’道全当下契合领悟，不再四处游历。云居（僧人法号）进言说：‘终究不敢辜负和尚您说的脚下生烟。’洞山良价禅师说：‘每一步都玄妙，这就是功夫到家。’ 洞山良价禅师与泰首座（僧人职称）在冬至时一起吃果子。洞山良价禅师问道：‘有一物，上顶天，下立地，黑如漆，常在动用之中，动用之中却无法把握。那么，过失在哪里呢？’泰首座说：‘过失在动用之中。’（同安显禅师另外评论说：‘不知道。’）洞山良价禅师叫侍者撤走果桌。（五祖戒禅师另外评论泰首座说：‘早晨应该献给楚王观看。’琅玡觉禅师说：‘如果不是洞山老人，怎么能辨别出来呢？虽然如此，洞山仍然欠缺一招。’沩山哲禅师说：‘各位还知道洞山禅师的落脚点吗？如果不知道，往往会当作是是非得失来理解。’山僧我说：‘这果子，不只是首座不能吃，即使是整个大地的人来，也不能用正眼去看。’云盖本禅师说：‘洞山虽然有打破虚空的钳锤，却没有补缀的针线。’等他说过失在动用中，就应该说请首座吃果子。’）
English
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.') --------------------------------------------------------------------------------
Chinese
。泰首座若是个衲僧。吃了也须吐出。南堂静云。洞山坐筹帷幄。决胜千里。泰首座通身是口。有理难伸。沩山果云。洞山压良为贱。泰首座有理难伸。山僧路见不平。要为雪耻。当时才见与么问。只向道。灵山授记未到如此。待他拟议。拈果子劈面便掷。不唯塞断咽喉。免见后人妄生卜度。净慈昌云。洞山虽然掇得果卓去。要且塞泰首座口不得)。 师见幽上座来。遽起向禅床后立。幽云。和尚为甚么迴避学人。师云。将谓阇黎不见老僧师看稻次。见朗上座牵牛。师云。这个牛。须好看。恐伤人苗稼。朗云。若是好牛。应不伤人苗稼。 僧问茱萸。如何是沙门行。茱萸云。行则不无。有觉即乖。别有僧举似师。师云。他何不道。未审是甚么行。僧遂进此语。茱萸云。佛行佛行。僧回举似师。师云。幽州犹似可。最苦是新罗。(东禅齐拈云。此语还有疑讹也无。若有。且道。甚么处不得。若无。他又道。最苦是新罗。还捡点得出么。他道。行则不无。有觉即乖。却令再问。是甚么行。又道佛行。那。僧是会了问。不会了问。请断看)僧却问。如何是沙门行。师云。头长三尺。颈长三寸。师令侍者。持此语问三圣然和尚。三圣于侍者手上。掐一掐。侍者回举似师。师肯之。 京兆米和尚。令僧问仰山 现代汉语译本：泰首座如果是个真正的僧人，吃了东西也应该能吐出来。南堂静云说，洞山善于运筹帷幄，决胜千里之外。泰首座浑身上下都是嘴，却有理说不出。沩山果云说，洞山压迫良善之人如同贱卖货物，导致泰首座有理难伸。我（山僧）路见不平，想要为他雪耻。当时如果我听到这样的提问，只会说：‘灵山会上释迦牟尼佛授记未来成佛之事，还没到这种程度。’等他犹豫的时候，拿起果子劈头盖脸地扔过去，不仅能堵住他的嘴，还能避免后人胡乱猜测。净慈昌说，洞山虽然拿走了果卓，但终究堵不住泰首座的嘴。 老师见到幽上座来了，立刻起身躲到禅床后面站着。幽上座问：‘和尚为什么要回避我？’老师说：‘我还以为你没看见老僧。’老师看稻田时，见到朗上座牵着牛，老师说：‘这头牛，要好好看着，恐怕会伤害到别人的庄稼。’朗上座说：‘如果是好牛，应该不会伤害到别人的庄稼。’ 有僧人问茱萸：‘什么是沙门（Śrāmaṇa）[指出家修道者]的修行？’茱萸回答说：‘修行不是没有，但有了觉悟就错了。’后来有僧人把这话告诉老师。老师说：‘他为什么不问，未审是什么修行？’僧人于是就说了这句话。茱萸回答说：‘佛行佛行。’僧人回来把这话告诉老师。老师说：‘幽州还算可以，最糟糕的是新罗。’（东禅齐评论说：‘这句话还有值得怀疑的地方吗？如果有，那么请问，哪里不对？如果没有，他又说最糟糕的是新罗，还能检查出来吗？’他说：‘修行不是没有，但有了觉悟就错了。’却让人再问，是什么修行？又说佛行。那么，这个僧人是明白了才问，还是不明白才问？请判断一下。）僧人又问：‘什么是沙门行？’老师说：‘头长三尺，颈长三寸。’老师让侍者拿着这句话去问三圣然和尚。三圣在侍者的手上掐了一下。侍者回来把情况告诉老师，老师认可了。 京兆米和尚，让僧人去问仰山（Yǎngshān）[人名，禅宗大师]