English
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]. --------------------------------------------------------------------------------
Chinese
云。今时还假悟也无。仰山云。悟即不无。争奈落在第二头。又令僧问师云。那个究竟作么生。师云。却须问他始得。 陈尚书问。五十二位菩萨中。为甚么不见妙觉。师云。尚书亲见妙觉。 官人问。有人修行否。师云。待公作男子。即修行。 师示众云。兄弟。秋初夏末。东去西去。直须向万里无寸草处去始得。良久云。祇如万里无寸草处。作么生去。后有举似石霜。石霜云何不道。出门便是草。师闻乃云。大唐国里。能有几人(大阳玄云。如今直道不出门。亦草漫漫地。且道。合向甚么处行履。良久云。莫守寒岩异草青。坐著白云宗不妙。白云端云。若见得庵主。便见得洞山。若见得洞山。便见得庵主。见洞山即易。见庵主即难。为他不为住持之绊。不见道。云在岭头闲不彻。水流涧底太忙生。沩山果云。斩钉截铁。豁开向上玄关。语谛言诚。且指当人要路。且道。尔作么生会出门便是草。石霜恁么道。上封恁么举。尔诸人不得动着动着三十棒。径山杲云。师子一滴乳。迸散十斛驴乳)。 僧问。欲见和尚本来师。如何得见。师云。年牙相似。即无阻矣。僧拟进语。师云。不蹑前踪。别请一问。僧无对(云居代云。恁么则不见和尚本来师也。后皎上座。拈问长庆。如何是年牙相似者。 云：现在还需要通过顿悟来开悟吗？仰山（Yangshan，人名）说：‘顿悟不是没有，只是落入了第二义。’又让僧人问：‘那个究竟是怎么回事？’师父说：‘需要去问他才能知道。’ 陈尚书问：‘五十二位菩萨中，为什么没有妙觉（Miaojue，菩萨果位名）？’师父说：‘尚书您亲眼见到了妙觉。’ 一位官员问：‘有人在修行吗？’师父说：‘等你做了男子汉，就可以修行了。’ 师父开示大众说：‘各位，在秋末夏初，无论向东还是向西，必须去到万里无寸草的地方才行。’停顿片刻后说：‘如果到了万里无寸草的地方，又该如何行进呢？’后来有人将这话告诉了石霜（Shishuang，人名），石霜说：‘为什么不说出门便是草呢？’师父听后说：‘在大唐国里，能有几个人明白这个道理？’（大阳玄（Dayang Xuan，人名）说：‘现在即使不出门，也是草木蔓延。那么，应该如何行走呢？’停顿片刻后说：‘不要固守寒冷的岩石，异草自会青翠；只是静坐白云之中，宗风便不妙了。’白云端（Baiyun Duan，人名）说：‘如果能见到庵主，就能见到洞山（Dongshan，人名）；如果能见到洞山，就能见到庵主。见到洞山容易，见到庵主却难，因为他不受住持的束缚。’不是说吗，‘云在山岭上悠闲自在，水在山涧下奔流不息。’沩山果（Weishan Guo，人名）说：‘斩钉截铁，豁然打开向上的玄关，言语真实可信，直指当人的要路。’那么，你们如何理解‘出门便是草’呢？石霜这样说，上封（Shangfeng，地名）这样举例，你们这些人不要妄动，妄动就要挨三十棒。径山杲（Jingshan Gao，人名）说：‘狮子的一滴乳汁，就能迸散十斛驴乳。’） 僧人问：‘想要见到和尚您本来的老师，要如何才能见到？’师父说：‘年龄和牙齿相似，就没有阻碍了。’僧人想要进一步发问，师父说：‘不要沿着前人的足迹，请另外提问。’僧人无言以对。（云居（Yunju，地名）代答说：‘这样就见不到和尚您本来的老师了。’后来皎上座（Jiao Shangzuo，人名）拿这个问题问长庆（Changqing，人名），‘什么是年龄和牙齿相似？’
English
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'? --------------------------------------------------------------------------------
Chinese
长庆云。古人恁么道。皎阇黎。又向这里觅个甚么)。 僧问。寒暑到来。如何迴避。师云。何不向无寒暑处去。云。如何是无寒暑处。师云。寒时寒杀阇黎。热时热杀阇黎(投子同云。几乎与么去。琅玡觉云。我即不然。如何是无寒暑处。僧堂里去。云居舜云。大小琅玡。作这个去就。山僧即不然。如何是无寒暑处。三冬向暖火。九夏取凉风宝。峰文云。大众。若也会得。不妨神通游戏。一切临时。寒暑不相干。若也不会且向寒暑里。经冬过夏。上封才云。洞山一句。可谓主宾交参。正偏涉入。诸人如今向甚处回避。无事上山行一转。借问诸人会也无。泐潭准云。若为人时水也暖。不为人时火也寒)。 上堂。还有不报四恩三有者么。众无对。又云。若不体此意。何超始终之患。直须心心不触物。步步无处所。常无间断。始得相应。直须努力。莫闲过日。 师问僧。甚处来。云游山来。师云。还到顶么。云到。师云。顶上有人么。云无人。师云。恁么则不到顶也。云若不到顶。争知无人。师云。何不且住。云某甲不辞住。西天有人不肯。师云。我从来疑着这汉。 僧问。如何是西来意。师云。大似骇鸡犀。 僧问。蛇吞虾蟆。救则是。不救则是。师云。救则双目不睹。不救则形影不 现代汉语译本： 长庆云：‘古人是这么说的。’皎阇黎（Jiao Sheli，人名），你又在这里寻找什么呢？ 僧人问：‘寒暑到来，如何回避？’师父说：‘何不向无寒暑处去？’僧人问：‘如何是无寒暑处？’师父说：‘寒时寒杀阇黎（Sheli，僧人），热时热杀阇黎（Sheli，僧人）。’（投子（Touzi，地名）同云：‘几乎就这样过去了。’琅玡觉（Langya Jue，人名）云：‘我却不这样认为。如何是无寒暑处？僧堂里去。’云居舜（Yunju Shun，人名）云：‘大小琅玡（Langya，地名），做出这样的判断。山僧却不这样认为。如何是无寒暑处？三冬向暖火，九夏取凉风。’宝峰文（Baofeng Wen，人名）云：‘大众，如果能够领会，不妨神通游戏，一切临时，寒暑不相干。如果不能领会，且在寒暑里，经冬过夏。’上封才（Shangfeng Cai，人名）云：‘洞山（Dongshan，地名）一句，可谓主宾交参，正偏涉入。诸位如今向甚处回避？无事上山行一转，借问诸位会了吗？’泐潭准（Letan Zhun，人名）云：‘若为人时水也暖，不为人时火也寒。’） 上堂：还有不报四恩三有（si en san you，佛教术语，四恩指父母恩、众生恩、国王恩、三宝恩；三有指欲有、色有、无色有）的人吗？’众人无言以对。师父又说：‘若不体此意，何超始终之患？直须心心不触物，步步无处所，常无间断，始得相应。直须努力，莫闲过日。’ 师父问僧人：‘从哪里来？’僧人说：‘游山而来。’师父说：‘还到顶了吗？’僧人说：‘到了。’师父说：‘顶上有人吗？’僧人说：‘无人。’师父说：‘这么说则不到顶也。’僧人说：‘若不到顶，争知无人？’师父说：‘何不且住？’僧人说：‘某甲不辞住，西天有人不肯。’师父说：‘我从来疑着这汉。’ 僧人问：‘如何是西来意（xilai yi，禅宗用语，指达摩祖师从西天来到东土传法的真意）？’师父说：‘大似骇鸡犀（haiji xi，传说中的犀牛角，据说能惊吓鸡）。’ 僧人问：‘蛇吞虾蟆，救则是，不救则是？’师父说：‘救则双目不睹，不救则形影不全。’