English
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。
Chinese
有僧不安。要见师。师遂往僧云。和尚何不救取人家男女。师云。尔是甚么人家男女。云某甲是大阐提人家男女。师良久。僧云。四山相逼时如何。师云。老僧日前也向人家屋檐下过来。云回互不回互。师云。不回互。云教某甲向甚处去。师云。粟畬里去。僧嘘一声云。珍重。便坐脱。师以拄杖敲头三下云。汝祇解与么去。不解与么来(昭觉勤云。大凡行脚人。正要透脱这一件事。这僧既是大阐提人家男女。直至四山相逼。手脚忙乱。若不是洞山具大慈悲。放一线道。与他平展。争解恁么去。所以古人道。临终之际。若一毫头圣凡情量未尽。未免入驴骀马腹里去。只如洞山道。我也向人家檐下过。粟畬里去。鼎鼎碍四山。不碍四山。到这里。须是桶底子脱始得。且道。洞山意作么生。还会么。金鸡啄破琉璃壳。玉兔挨开碧海门)因夜参不点灯。有僧出问话。退后。师令侍者点灯。乃召适来问话僧出来。其僧近前。师云。将取三两粉来。与这个上座。其僧拂袖而退。自此省发。遂罄舍衣资设斋。得三年。后辞师。师云。善为。时雪峰侍立。问云。祇如这僧辞去。几时却来。师云。他祇知一去。不解再来。其僧归堂。就衣钵下坐化。雪峰上报师。师云。虽然如此。犹较老僧三生在。 师问僧。甚处来。 现代汉语译本 彰（没有上下文，此处保留原文）。 有僧人感到不安，想要见洞山良价禅师（Dongshan Liangjie，禅宗大师）。禅师于是前去，僧人说：‘和尚为何不救救人家的男女？’禅师说：‘你是哪家的人家的男女？’僧人说：‘我是大阐提（Dachan Ti，断善根的人）人家里的男女。’禅师沉默良久。僧人说：‘四山相逼时如何是好？’禅师说：‘老僧我以前也曾在人家的屋檐下经过。’僧人问：‘回互还是不回互？’禅师说：‘不回互。’僧人问：‘教我向哪里去？’禅师说：‘到粟田里去。’僧人嘘了一口气，说：‘珍重。’便坐化了。禅师用拄杖敲了三下他的头，说：‘你只懂得这样去，不懂得这样来。’（昭觉勤禅师（Zhaojue Qin，禅宗大师）评论说：大凡修行的人，就是要透脱这件事。这僧人既然是大阐提人家里的男女，直到四山相逼，手脚忙乱。如果不是洞山禅师具有大慈悲，放一线生机，让他平稳地走，怎么能这样离去？所以古人说，临终之际，如果有一毫圣凡情量的念头没有断尽，难免要堕入驴胎马腹里去。就像洞山禅师说的，我也在人家的屋檐下经过，到粟田里去。鼎鼎碍四山，不碍四山。到了这里，必须桶底脱落才能明白。那么，洞山禅师的用意是什么呢？你们会吗？金鸡啄破琉璃壳，玉兔打开碧海门。） 因为晚上参禅不点灯，有僧人出来问话，退下后，禅师让侍者点灯，然后叫刚才问话的僧人出来。那僧人走上前，禅师说：‘拿三两面粉来，给这位上座。’那僧人拂袖而去，从此醒悟，于是倾尽所有衣物钱财设斋供养三年，然后向禅师告辞。禅师说：‘好好保重。’当时雪峰禅师（Xuefeng，禅宗大师）侍立在旁，问道：‘像这僧人辞去，什么时候会再来？’禅师说：‘他只知道一去，不懂得再来。’那僧人回到禅堂，就在自己的衣钵下坐化了。雪峰禅师上报给洞山禅师，洞山禅师说：‘虽然如此，他还比老僧我强三生。’ 禅师问僧人：‘从哪里来？’
English
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?' --------------------------------------------------------------------------------
Chinese
云三祖塔头来。师云。既从祖师处来。又要见老僧作甚么。云祖师即别。学人与和尚不别。师云。老僧欲见阇黎本来师。还得否。云亦须待和尚自出头来始得。师云。老僧适来。暂时不在。 僧问。相逢不拈出。举意便知有时如何。师乃合掌顶戴。 师问德山侍者。从何方来。云德山来。师云。来作甚么。云。孝顺和尚。师云。世间甚么物最孝顺。侍者无对。 师上堂云。有一人。在千人万人中。不背一人。不向一人。尔道。此人具何面目。云居出云。某甲参堂去。 师有时云。体得佛向上事。方有些子语话分。僧问。如何是语话。师云。语话时。阇黎不闻。僧云。和尚还闻否。师云。不语话时即闻。 僧问。如何是正问正答。师云。不从口里道。僧云。若有人问。师还答否。师云。也未曾问。 僧问。如何是从门入者非宝。师云。便好休。 僧问。和尚出世几人肯。师云。并无一人肯。僧云。为甚么并无一人肯。师云。为他个个气宇如王。 师。问讲维摩经僧云。不可以智知。不可以识识。唤作甚么语。僧云。赞法身语。师云。唤作法身。早是赞也。 僧问。时时勤拂拭。为甚么不得他衣钵。未审甚么人合得。师云。不入门者。僧云。祇如不入门者。还得 也无。师云。虽然如此。不得不与他。师又云。直道本来无一物。犹未合得他衣钵。汝道。甚么人合得。这里合下得一转语。且道。下得甚么语。时有一僧。下九十六转语。并不契。末后一转。始惬师意。师云。阇黎何不早恁么道。别有一僧密听。祇不闻末后一转。遂请益其僧。僧不肯说。如是三年相从。终不为举。一日因疾。其僧云。某三年请举前话。不蒙慈悲。善取不得恶取去。遂持刀白云。若不为某举。即杀上座去也。其僧悚然云。阇黎且待。我为尔举。乃云。直饶将来。亦无处着。其僧礼谢(雪窦显云。他既不受是眼。将来必应是瞎。还见祖师衣钵么。若于此入门。便乃两手分付。非但大庾岭头一个提不起。设使合国人来。且款款将去。翠岩芝云。总不合得他衣钵。却与古佛同参。且道。参阿谁。天童觉云。长芦则不然。直须将来。若不将来。争知不受。将来底必应是眼。不受底真个是瞎。还会么。照尽体无依。通身合大道。灵隐岳。举翠岩语了云。到江吴地尽。隔岸越山多)。 有庵主不安。凡见僧便云。相救相救。多下语不契。师乃去访之。庵主亦云相救师云。甚么相救庵主云。莫是药山之孙。云岩嫡子么。师云不敢。庵主合掌云。大家相送便迁化僧问。亡僧迁化向甚么处去。师云。火后一茎茆。 现代汉语译本： 也没有。 师父说：‘即使这样，也不得不给他。’ 师父又说：‘直接说本来没有一物，仍然没有得到他的衣钵。’ 你说，什么样的人才能得到？ 在这里能说出一句转语，说说看，能说什么？ 当时有一个僧人，说了九十六句转语，都不合师父的心意。 最后一句，才让师父满意。 师父说：‘阇黎（dàlí，梵语，意为“亲教师”）为什么不早这么说？’ 另外有一个僧人偷偷地听，只是没有听到最后一句。 于是向那个僧人请教。 那个僧人不肯说。 这样跟随了三年，始终不肯说出来。 有一天因为生病，那个僧人说：‘我三年请教您说之前的话，没有得到您的慈悲。 好的方法学不到，就用坏的方法了。’ 于是拿着刀说：‘如果不为我说，我就杀了上座（shàngzuò，寺院中资格最老的僧人）您。’ 那个僧人害怕了，说：‘阇黎先等等，我为你举出来。’ 于是说：‘即使拿来，也没有地方放。’ 那个僧人礼拜感谢。（雪窦显（xuědòuxiǎn，人名）说：‘他既然不接受，就是瞎眼。 拿来必定是瞎的。 还见到祖师的衣钵吗？ 如果能从这里入门，就双手交付。 不但大庾岭头（dàyǔlǐngtóu，地名）一个人提不起，即使全国的人来，也慢慢地拿走。’ 翠岩芝（cuīyánzhī，人名）说：‘总不能得到他的衣钵，却与古佛一同参禅。 说说看，参的是谁？’ 天童觉（tiāntóngjué，人名）说：‘长芦（chánglú，地名）不是这样。 一定要拿来，如果不拿来，怎么知道不接受？ 拿来的必定是眼，不接受的真是瞎。 会吗？ 照尽体无依，通身合大道。’ 灵隐岳（língyǐnyuè，人名）举了翠岩芝的话后说：‘到江吴地尽，隔岸越山多。’） 有一个庵主（ānzhǔ，住在庵堂的修行人）感到不安。 凡是见到僧人就说：‘救救我，救救我。’ 说了许多话都不合（师父的）心意。 师父于是去拜访他。 庵主也说救救我。 师父说：‘救什么？’ 庵主说：‘莫非是药山（yàoshān，人名）的孙子，云岩（yúnyán，人名）的嫡子吗？’ 师父说不敢当。 庵主合掌说：‘大家送送我。’ 便迁化（qiānhuà，佛教用语，指僧人去世）了。 僧人问：‘亡僧（wángsēng，已故的僧人）迁化到什么地方去了？’ 师父说：‘火后一茎茅（máocǎo，一种草）。’