English
English version: Also no. The Master said, 'Even so, one must give it to him.' The Master also said, 'Directly saying there is originally nothing, still does not attain his robe and bowl.' You say, what kind of person can attain it? Here, if one can utter a turning phrase, tell me, what phrase can be uttered? At that time, there was a monk who uttered ninety-six turning phrases, none of which pleased the Master. Only the last phrase satisfied the Master. The Master said, 'Dharma brother, why didn't you say it like that earlier?' Another monk secretly listened, but did not hear the last phrase. So he asked that monk for instruction. That monk refused to say. He followed him for three years, but he still wouldn't reveal it. One day, due to illness, that monk said, 'I have asked you for three years to reveal the previous words, but I have not received your compassion. If I cannot learn the good way, I will take the bad way.' So he held a knife and said, 'If you do not reveal it to me, I will kill you, venerable one.' That monk was frightened and said, 'Dharma brother, please wait. I will reveal it to you.' So he said, 'Even if you bring it, there is nowhere to put it.' That monk bowed and thanked him. (Xuedou Xian (xuědòuxiǎn, a person's name) said, 'Since he does not accept it, he must be blind. Bringing it must be blind. Have you seen the Patriarch's robe and bowl? If you can enter through this, then hand it over with both hands. Not only can one person not lift it at Dayu Ridge (dàyǔlǐngtóu, a place name), but even if the people of the whole country come, they can slowly take it away.' Cuiyan Zhi (cuīyánzhī, a person's name) said, 'Altogether unable to attain his robe and bowl, yet he participates in Chan with the ancient Buddha. Tell me, who is he participating with?' Tiantong Jue (tiāntóngjué, a person's name) said, 'Changlu (chánglú, a place name) is not like that. One must bring it. If one does not bring it, how can one know if it is not accepted? The one who brings it must be the eye, the one who does not accept it is truly blind. Do you understand? Illuminating completely, the body has no reliance, the whole body merges with the Great Way.' Lingyin Yue (língyǐnyuè, a person's name) quoted Cuiyan Zhi's words and said, 'Reaching the end of Jiang Wu land, across the shore are many Yue mountains.') There was a hermitage master (ānzhǔ, a practitioner living in a hermitage) who felt uneasy. Whenever he saw a monk, he would say, 'Save me, save me.' Many words were spoken, but none pleased (the Master). The Master then went to visit him. The hermitage master also said, 'Save me.' The Master said, 'Save what?' The hermitage master said, 'Could you be the grandson of Yaoshan (yàoshān, a person's name) and the direct descendant of Yunyan (yúnyán, a person's name)?' The Master said he dared not claim so. The hermitage master put his palms together and said, 'Everyone, see me off.' Then he passed away (qiānhuà, Buddhist term for a monk's death). A monk asked, 'Where has the deceased monk (wángsēng, a deceased monk) gone after passing away?' The Master said, 'A stalk of thatch (máocǎo, a type of grass) after the fire.' --------------------------------------------------------------------------------
Chinese
师因普请次。巡寮去见一僧不赴普请。师问。尔何不去。僧云。某甲不安。师云。尔寻常健时。何曾去来。 僧问。师寻常教学人行鸟道。未审。如何是鸟道。师云。不逢一人。僧云。如何行。师云。直须足下无私去僧云祇如行鸟道。莫便是本来面目否师云。阇黎因甚颠倒。僧云。甚么处是学人颠倒。师云。若不颠倒。因甚么却认奴作郎。僧云。如何是本来面目。师云。不行鸟道(后。夹山会问僧。甚处来。僧云。洞山来。师云。洞山有何言句示徒。僧云。寻常教学人三路学。夹山云。何者三路。僧云。玄路鸟道展手。夹山云。实有此语否。僧云。实有。夹山云。轨持千里钞。林下道人悲。浮山远云。不因黄叶落。焉知是一秋)。 师谓众云。知有佛向上人。方有语话分。僧问。如何是佛向上人。师云。非佛(保福别云。佛非。法眼别云。方便呼为佛)。 师问僧。甚处去来。僧云。制鞋来。师云。自解依他。僧云。依他。师云。他还指教阇黎也无。僧云。允即不违。 僧问。如何是玄中又玄。师云。如死人舌。 师洗钵次。见两乌争虾蟆。有僧便问。这个。因甚么到恁么地。师云。祇为阇黎。 僧问。如何是毗卢师法身主。师云。禾茎粟干僧问。三身之中。阿那身不 现代汉语译本： 洞山禅师在一次普请（指寺院集体劳动）时，巡视僧寮，发现一个僧人没有参加普请。禅师问道：‘你为什么不去？’僧人说：‘我身体不舒服。’禅师说：‘你平时身体好的时候，又何曾去过？’ 一个僧人问道：‘禅师您平时教人修行鸟道，不知什么是鸟道？’禅师说：‘不逢一人。’僧人说：‘如何行走？’禅师说：‘只需足下无私念而去。’僧人说：‘那么行走鸟道，莫非就是本来面目吗？’禅师说：‘阇黎（对僧人的尊称）你为何如此颠倒？’僧人说：‘我哪里颠倒了？’禅师说：‘若不颠倒，为何却认奴仆作郎君？’僧人说：‘如何是本来面目？’禅师说：‘不行鸟道。’（后来，夹山禅师问一个僧人：‘从哪里来？’僧人说：‘从洞山来。’夹山禅师说：‘洞山有什么言语开示学徒？’僧人说：‘平时教人三路学。’夹山禅师说：‘哪三路？’僧人说：‘玄路、鸟道、展手。’夹山禅师说：‘真有此语吗？’僧人说：‘真有。’夹山禅师说：‘轨持千里钞，林下道人悲。’浮山远禅师说：‘不因黄叶落，焉知是一秋。’） 洞山禅师对众僧说：‘知道有佛向上人，方可与之谈话。’僧人问：‘如何是佛向上人？’禅师说：‘非佛。’（保福禅师另说：‘佛非。’法眼禅师另说：‘方便呼为佛。’） 洞山禅师问一个僧人：‘从哪里来？’僧人说：‘制鞋来。’禅师说：‘自己懂得依凭他力。’僧人说：‘依他力。’禅师说：‘他还指教你吗？’僧人说：‘允即不违。’ 僧人问：‘如何是玄中又玄？’禅师说：‘如死人舌。’ 洞山禅师洗钵时，看见两只乌鸦争夺一只虾蟆。有个僧人便问：‘这个，因什么会到这般田地？’禅师说：‘只为你。’ 僧人问：‘如何是毗卢遮那佛（Vairocana，报身佛）法身主？’禅师说：‘禾茎粟干。’僧人问：‘三身（法身、报身、应身）之中，哪一身不……’
English
English version: Once, during a general labor (Pǔqǐng, communal work in a monastery), Master Dongshan was inspecting the monks' quarters and saw a monk who had not gone to the labor. The Master asked, 'Why didn't you go?' The monk said, 'I am not feeling well.' The Master said, 'When you are usually healthy, have you ever gone?' A monk asked, 'Master, you usually teach people to practice the bird's path. I don't know, what is the bird's path?' The Master said, 'Not meeting a single person.' The monk said, 'How does one walk it?' The Master said, 'One must simply go without selfish thoughts underfoot.' The monk said, 'Then walking the bird's path, could that be the original face?' The Master said, 'Dharmacharya (Dhàlì, a respectful term for a monk), why are you so inverted?' The monk said, 'Where am I inverted?' The Master said, 'If you were not inverted, why would you recognize a servant as a master?' The monk said, 'What is the original face?' The Master said, 'Not walking the bird's path.' (Later, Master Jiashan asked a monk, 'Where do you come from?' The monk said, 'From Dongshan.' Master Jiashan said, 'What words does Dongshan use to instruct his disciples?' The monk said, 'He usually teaches people the three paths.' Master Jiashan said, 'What are the three paths?' The monk said, 'The Mysterious Path, the Bird's Path, and the Open Hand.' Master Jiashan said, 'Is this really what he said?' The monk said, 'It is.' Master Jiashan said, 'To follow the rules and hold to the precepts is to copy from a thousand miles away; the Daoist in the forest is sad.' Master Fushan Yuan said, 'If it were not for the falling of yellow leaves, how would one know it is autumn?') Master Dongshan said to the assembly, 'Only with someone who knows there is something beyond the Buddha can one have a conversation.' A monk asked, 'What is someone who knows there is something beyond the Buddha?' The Master said, 'Not Buddha.' (Master Baofu said differently, 'Buddha is not.' Master Fayan said differently, 'Expediently calling it Buddha.') Master Dongshan asked a monk, 'Where have you been?' The monk said, 'Making shoes.' The Master said, 'You understand how to rely on others.' The monk said, 'Relying on others.' The Master said, 'Does he also instruct you?' The monk said, 'To agree is not to disobey.' A monk asked, 'What is the Mysterious within the Mysterious?' The Master said, 'Like a dead man's tongue.' Master Dongshan was washing his bowl when he saw two crows fighting over a toad. A monk then asked, 'Why did this come to such a state?' The Master said, 'Only because of you.' A monk asked, 'What is the Dharmakaya (Fǎshēn, the body of reality) master of Vairocana (Pílúzhēnà, the universal Buddha)?' The Master said, 'The stalk of the grain and the dry millet.' The monk asked, 'Among the three bodies (Trikaya, the three bodies of the Buddha: Dharmakaya, Sambhogakaya, Nirmanakaya), which body does not...' --------------------------------------------------------------------------------
Chinese
堕众数。师云。吾尝于此切(僧后问曹山。先师道。吾常于此切。意作么生。曹山云。要头便斫去。又问雪峰。云峰以拄拄。擘口打云。我亦曾到洞山来。承天宗云。一转语。海晏河清。一转语。风高月冷。一转语。骑贼马趁贼。忽有个衲僧出来道。总不与么。也许伊具一只眼。妙喜云。恁么葛藤。也未梦见三个老汉在。复云。何不向膏肓上下一针)。 会下有老宿。去云岩回。师问。汝去云岩作甚么。宿云。不会。师代云。堆堆地。 僧问。如何是青山白云父。师云。不森森者是。僧云。如何是白云青山儿。师云。不辩东西者是。僧云。如何是白云终日倚。师云。去离不得。僧云。如何是青山总不知。师云。不顾视者是。 僧问。清河彼岸。是甚么草。师云。是不萌之草。 师问僧。世间何物最苦。僧云。地狱最苦。师云。不然。在此衣线下。不明大事。是名最苦。 师问僧。名甚么。僧云。某甲。师云。阿那个是阇黎主人公。僧云。见祇对次。师云。苦哉苦哉。今时人。例皆如此。祇认得驴前马后底。将为自已。佛法平沈。此之是也。宾中主尚未分。如何辩得主中主。僧便问。如何是主中主。师云。阇黎自道取。僧云。某甲道得。即是宾中主(云居代云。某甲道得。不是宾中主) 现代汉语译本 堕众数（duò zhòng shù）：师父说：‘我曾经在这里切。’（僧人后来问曹山（Cáoshān）：‘先师说，我曾经在这里切，意图是什么？’曹山说：‘要头就砍去。’又问雪峰（Xuěfēng），雪峰用拄杖比划，张口打人说：‘我也曾到洞山（Dòngshān）来。’承天宗（Chéngtiānzōng）说：‘一转语，海晏河清；一转语，风高月冷；一转语，骑贼马赶贼。’忽然有个僧人出来说：‘总不是这样。’也许他具备一只眼。妙喜（Miàoxǐ）说：‘这样纠缠，也未梦见三个老汉在。’又说：‘为什么不向膏肓（gāohuāng）上下一针？’） 会下有个老修行，从云岩（Yúnyán）回来。师父问：‘你到云岩做什么？’老修行说：‘不会。’师父代他说：‘堆堆地。’ 僧人问：‘什么是青山白云父？’师父说：‘不森森的就是。’僧人说：‘什么是白云青山儿？’师父说：‘不辨东西的就是。’僧人说：‘什么是白云终日倚？’师父说：‘去离不得。’僧人说：‘什么是青山总不知？’师父说：‘不顾视的就是。’ 僧人问：‘清河（Qīnghé）彼岸，是什么草？’师父说：‘是不萌之草。’ 师父问僧人：‘叫什么名字？’僧人说：‘某甲。’师父说：‘哪个是阇黎（shélí，梵语，意为亲教师）主人公？’僧人说：‘就是现在见面对答的这个。’师父说：‘苦啊苦啊！现在的人，都这样。只认得驴前马后的东西，当做自己。佛法因此而衰落，就是这种情况。宾中主（bīn zhōng zhǔ）尚未分清，如何辨别主中主（zhǔ zhōng zhǔ）？’僧人便问：‘如何是主中主？’师父说：‘你自个儿说出来。’僧人说：‘我说得出的，就是宾中主。’（云居（Yúnjū）代他说：‘我说得出的，不是宾中主。’） 师父问僧人：‘世间什么最苦？’僧人说：‘地狱最苦。’师父说：‘不是这样。在此衣线下，不明大事，这才是最苦。’
English
English version The multitude of falling. The master said, 'I once cut here.' (Later, a monk asked Caoshan (Cáoshān): 'The late master said, 'I once cut here.' What was the intention?' Caoshan said, 'If you want your head, then chop it off.' He also asked Xuefeng (Xuěfēng), who gestured with his staff and struck him, saying, 'I have also been to Dongshan (Dòngshān).' Chengtianzong (Chéngtiānzōng) said, 'One turning word, the sea is calm and the river is clear; one turning word, the wind is high and the moon is cold; one turning word, riding a thief's horse to chase the thief.' Suddenly, a monk came out and said, 'It's not like that at all.' Perhaps he has one eye. Miaoxi (Miàoxǐ) said, 'Such entanglement, you haven't even dreamed of the three old men being there.' He also said, 'Why not give a needle up and down on the vital spot?') There was an old practitioner in the assembly who returned from Yunyan (Yúnyán). The master asked, 'What did you do at Yunyan?' The old practitioner said, 'I don't understand.' The master said for him, 'Piled up.' A monk asked, 'What is the father of green mountains and white clouds?' The master said, 'That which is not lush is.' The monk said, 'What is the child of white clouds and green mountains?' The master said, 'That which does not distinguish east and west is.' The monk said, 'What is it that white clouds lean on all day long?' The master said, 'Cannot be separated from going.' The monk said, 'What is it that green mountains do not know at all?' The master said, 'That which does not look is.' A monk asked, 'On the other side of Qinghe (Qīnghé), what kind of grass is it?' The master said, 'It is grass that does not sprout.' The master asked a monk, 'What is your name?' The monk said, 'So-and-so.' The master said, 'Which one is the master of the Shélí (shélí, Sanskrit, meaning 'teacher')?' The monk said, 'It is this one who is meeting and answering now.' The master said, 'Bitter, bitter! People these days are all like this. They only recognize what is before the donkey and behind the horse, and take it as themselves. The Buddha-dharma is declining because of this. The guest within the host (bīn zhōng zhǔ) has not yet been distinguished, how can one distinguish the host within the host (zhǔ zhōng zhǔ)?' The monk then asked, 'What is the host within the host?' The master said, 'You say it yourself.' The monk said, 'What I can say is the guest within the host.' (Yunjū (Yúnjū) said for him, 'What I can say is not the guest within the host.') The master asked a monk, 'What is the most bitter thing in the world?' The monk said, 'Hell is the most bitter.' The master said, 'It is not so. Under this robe, not understanding the great matter, this is called the most bitter.' --------------------------------------------------------------------------------