English
English version A monk asked: 'This is still a phenomenon of destruction. What is its nature?' Zhaozhou replied: 'The Four Great Elements and the Five Aggregates.' The monk said: 'Is it one or two? Is it destructible or indestructible? How should it be understood? Please judge.' An example is given of Zen Master Mimo, who often held a wooden fork (a type of instrument of torture). Whenever he saw a monk coming to prostrate, he would fork the monk's neck and say: 'If you can speak, you will die under the fork; if you cannot speak, you will also die under the fork. Speak quickly! Speak quickly!' Few disciples could answer. Zen Master Zhaozhou answered on his behalf: 'Spare my life! Spare my life!' An example is given of Zen Master Deshan Xuanjian, who instructed the assembly: 'Tonight, I will not answer questions. Whoever asks a question will receive thirty blows.' At that time, a monk came out to prostrate, and Zen Master Deshan struck him. The monk said: 'I haven't asked a question yet. Why is the abbot striking me?' Zen Master Deshan asked: 'Where are you from?' The monk replied: 'From Silla (ancient Korean kingdom).' Zen Master Deshan said: 'Before even crossing the ship's舷 (xián,舷, gunwale), you deserve thirty blows.' Zen Master Zhaozhou commented: 'Zen Master Deshan is truly splitting the words into two.' An example is given of a monk asking Zen Master Xuefeng Yicun: 'Raising the mallet and erecting the whisk (Buddhist rituals) do not conform to the Zen sect's tenets. I wonder, what about you, Abbot?' Zen Master Xuefeng raised his whisk. The monk then ran away holding his head. Zen Master Xuefeng ignored him. Zen Master Zhaozhou answered on his behalf: 'Everyone, look at this great general.' Another example is given of Zen Master Xuefeng saying to Zen Master Jingqing: 'In ancient times, there was an old monk who led an official to inspect the Zen hall, saying: 'This assembly of monks are all monks studying the Buddha's teachings.' The official said: 'Although gold dust is precious, what is its use?' The old monk was speechless. Zen Master Jingqing answered on his behalf: 'This is like throwing a brick to attract jade.' Zen Master Zhaozhou commented separately: 'How can the official value the ears and despise the eyes?' An example is given of a monk asking Zen Master Jiashan Shanhui: 'What is the Jiashan realm?' Zen Master Jiashan replied: 'Monkeys carry their cubs back to the green peaks, and birds carry flowers and drop them in front of the green rocks.' Zen Master Zhaozhou commented: 'For twenty years, I have only understood these as landscape descriptions.' An example is given of Zen Master Longya asking Zen Master Deshan Xuanjian: 'What if the student wields the Moyé sword (a precious sword) and wants to take the master's head?' Zen Master Deshan stretched his neck closer and said: '㘞 (砍吧, kǎn ba, chop it).' Zen Master Zhaozhou commented separately: 'Where would you start?' An example is given of Zen Master Touzi asking a monk: 'I have long heard of Shushan Jiangtou (referring to Zen Master Shushan), is that you?' The monk was speechless. Zen Master Zhaozhou answered on his behalf: 'I have admired the abbot for a long time.' Another example is given of a monk asking: 'It's all water, why is the sea --------------------------------------------------------------------------------
Chinese
咸河淡。投子云。天上星地下木。师别云。大似相违。又举问僧。甚么处来。云。东西山礼祖师来。夹山云。祖师不在东西山。僧无语。师代云。和尚识祖师。 白马昙照禅师。常云。快活快活。及临终时。叫苦苦。又云。阎罗王来取我也。院主问云。和尚当时被节度使抛向水中。神色不动。如今何得恁地。照举枕子云。汝道。当时是。如今是。院主无对。师代云。此时但掩耳出去。 江南相冯延巳。与数僧游钟山。至一人泉。问。一人泉。许多人争得足。一僧对云。不教欠少。延已不肯。乃别云。谁人欠少。师别云。谁是不足者。 洪州太守宋令公。一日大宁寺僧。陈乞请第二座开堂。公云。何不请第一座。众无语。师代云。不劳如此。 龙牙问翠微。自到和尚法席。每每上堂。不蒙一法示诲。意在于何。翠微云。嫌个什么。龙牙后至洞山。亦如是道。洞山云。争怪得老僧。后又问师。师云。祖师来也(雪窦显云。两个老汉。被这僧穿却。唯有法眼。与他同参。若是雪窦门下。吃棒了趁出)。 举北院通问夹山。目前无法。意在目前。不是目前法。非耳目之所到。岂不是和尚语。夹山云。是。北院乃掀倒禅床。叉手而立。夹山起来。打一拄杖。北院便下去。师云。是他掀倒禅床。何 咸河水是淡的。投子这样说。天上的星星，地下的树木。老师（指云门文偃）评论说：‘这非常像是相互违背。’又举例问僧人：‘从哪里来？’僧人回答：‘从东西山礼拜祖师而来。’夹山说：‘祖师不在东西山。’僧人无话可说。老师（指云门文偃）代答说：‘和尚你认识祖师吗？’ 白马昙照禅师，经常说：‘快乐啊，快乐啊！’等到临终时，却叫喊：‘痛苦啊，痛苦啊！’又说：‘阎罗王来抓我了！’院主问他说：‘和尚您当时被节度使抛向水中，神色都不动一下，现在怎么会这样呢？’昙照举起枕头说：‘你说，当时是真的，还是现在是真的？’院主无言以对。老师（指云门文偃）代答说：‘这个时候，只要捂着耳朵出去就行了。’ 江南的宰相冯延巳，与几位僧人游览钟山，来到一人泉。冯延巳问：‘一人泉，这么多人争着喝，够喝吗？’一位僧人回答说：‘不会让谁欠缺。’冯延巳不认可，于是另外问道：‘谁欠缺呢？’老师（指云门文偃）代答说：‘谁是不满足的人呢？’ 洪州太守宋令公，有一天，大宁寺的僧人禀告，请求请第二座开堂说法。宋令公说：‘为什么不请第一座呢？’众僧无话可说。老师（指云门文偃）代答说：‘不必如此麻烦。’ 龙牙问翠微：‘自从来到和尚您的法席，每次上堂，都不曾蒙受您的一法开示教诲，这是什么意思呢？’翠微说：‘嫌弃什么呢？’龙牙后来到了洞山，也这样问。洞山说：‘怎么能怪老僧呢？’后来又问老师（指云门文偃）。老师（指云门文偃）说：‘祖师来了！’（雪窦显评论说：‘两个老汉，被这个僧人看穿了。只有法眼，与他同参。如果是雪窦门下，早就吃棒子被赶出去了。’） 北院通问夹山：‘目前没有法，意念就在目前；不是目前的法，不是耳目所能达到的。这难道不是和尚您说的话吗？’夹山说：‘是。’北院于是掀翻禅床，叉手而立。夹山起来，打了他一拄杖。北院便下去了。老师（指云门文偃）评论说：‘是他掀翻禅床，为什么呢？’
English
The water of the Xian River is fresh. Touzi said. The stars in the sky, the trees on the ground. The master (referring to Yunmen Wenyan) commented: 'This is very much like contradicting each other.' He then asked a monk: 'Where do you come from?' The monk replied: 'I come from the Eastern and Western Mountains to pay respects to the Patriarch.' Jiashan said: 'The Patriarch is not in the Eastern and Western Mountains.' The monk had nothing to say. The master (referring to Yunmen Wenyan) answered on his behalf: 'Do you, venerable monk, recognize the Patriarch?' Chan Master Tan Zhao of Baima often said: 'Happy, happy!' But when he was dying, he cried out: 'Painful, painful!' He also said: 'King Yama is coming to take me!' The abbot asked him: 'Venerable monk, when you were thrown into the water by the military governor, your expression did not change. How can you be like this now?' Tan Zhao raised the pillow and said: 'Tell me, was it real then, or is it real now?' The abbot was speechless. The master (referring to Yunmen Wenyan) answered on his behalf: 'At this time, just cover your ears and leave.' The Jiangnan Chancellor Feng Yan Si, while touring Zhongshan with several monks, arrived at the One-Man Spring. Feng Yan Si asked: 'One-Man Spring, so many people are competing to drink, is there enough?' A monk replied: 'No one will be shorted.' Feng Yan Si did not agree, and then asked: 'Who is shorted?' The master (referring to Yunmen Wenyan) answered on his behalf: 'Who is the one who is not satisfied?' Prefect Song Linggong of Hongzhou, one day, a monk from Daning Temple reported, requesting to invite the Second Seat to open the Dharma hall. Song Linggong said: 'Why not invite the First Seat?' The monks were speechless. The master (referring to Yunmen Wenyan) answered on his behalf: 'No need to trouble so much.' Longya asked Cuiwei: 'Since coming to your Dharma seat, venerable monk, every time you ascend the hall, I have not received a single Dharma instruction from you. What does this mean?' Cuiwei said: 'What do you dislike?' Longya later went to Dongshan and asked the same question. Dongshan said: 'How can you blame this old monk?' Later, he asked the master (referring to Yunmen Wenyan) again. The master (referring to Yunmen Wenyan) said: 'The Patriarch is coming!' (Xuedou Xian commented: 'These two old men were seen through by this monk. Only Fayan is his fellow student. If it were under the Xuedou school, he would have been beaten and driven out long ago.') Bei Yuan Tong asked Jiashan: 'There is no Dharma at present, the intention is at present; it is not the Dharma at present, it is not what the ears and eyes can reach. Isn't this what you said, venerable monk?' Jiashan said: 'Yes.' Bei Yuan then overturned the Zen bed and stood with his hands folded. Jiashan got up and struck him with a staff. Bei Yuan then went down. The master (referring to Yunmen Wenyan) commented: 'He overturned the Zen bed, why?' --------------------------------------------------------------------------------
Chinese
不便去。须待夹山打一棒了去。意在什么处。 修山主问澄源禅师。乾闼婆王奏乐。直得须弥岌峇。海水腾波。迦叶作舞。作么生会。源云。迦叶。过去世曾作乐人来。习气未除。修云。须弥岌峇。海水腾波。又作么生会。澄源休去。师代云。正是习气。 师问修山主云。仰山四门光道。应眼时全身耳。应耳时全身眼。兄作么生会。修云。眼里底。作耳里底用。耳里底。作眼里底用。师云。正是弄精魂。修却问。和尚如何。师再举一遍。修方省。 师久参长庆棱。后却继嗣地藏。长庆会下。有子昭首座。平昔与师商确古今言句。昭才闻。心中愤愤。一日特领众诣抚州。责问于师。师得知。遂举众出迎。特加礼待。宾主位上。各挂拂子一枝。茶次。昭忽变色抗声问云。长老开堂。的嗣何人。师云地藏。昭云。何太孤长庆先师。某甲同在会下。数十余载。商量古今。曾无间隔。因何却嗣地藏。师云。某甲不会长庆一转因缘。昭云。何不问来。师云。长庆道。万象之中独露身。意作么生。昭竖起拂子。师便叱云。首座。此是当年学得底。别作么生。昭无语。师云。只如万象之中独露身。是拨万象。不拨万象。昭云不拨。师云。两个也。于时参随一众连声道。拨万象。师云。万象之中独露身聻。昭与一众。 不方便去。需要等待夹山（Jiashan，禅师名）打一棒之后再去。意图是什么呢？ 修山主（Xiushan Lord，人名）问澄源禅师（Chengyuan Zen Master）。乾闼婆王（Gandharva King，佛教护法神）演奏音乐，使得须弥山（Mount Sumeru，佛教宇宙观中的圣山）摇摇欲坠，海水翻腾。迦叶（Kasyapa，佛陀的弟子）起舞。你如何理解？澄源禅师说：‘迦叶过去世曾经是乐人，习气未除。’修山主说：‘须弥山摇摇欲坠，海水翻腾，又该如何理解？’澄源禅师沉默不语。禅师（指提问者）代答说：‘这正是习气。’ 禅师问修山主：‘仰山（Yangshan，禅师名）的四门光道，应眼时全身是耳，应耳时全身是眼。你如何理解？’修山主说：‘眼睛里的，当耳朵里的用；耳朵里的，当眼睛里的用。’禅师说：‘这正是玩弄精魂。’修山主反问：‘和尚您如何理解？’禅师再次重复了一遍问题，修山主才明白。 禅师之前长期参学于长庆棱（Changqing Leng，禅师名）门下，后来却继承了地藏（Dizang，菩萨名）的法脉。长庆棱门下有一位子昭首座（Zizhao Chief，僧人职称），平时经常与禅师商讨古今言句。子昭听到这件事后，心中愤愤不平。有一天，他特地带领众人前往抚州（Fuzhou，地名），质问禅师。禅师得知后，于是带领众人出门迎接，特别加以礼待。宾主就位后，各自挂起拂子（尘拂，禅宗法器）。茶水过后，子昭忽然变色，提高声音问道：‘长老开堂说法，到底继承了谁的法脉？’禅师说：‘地藏。’子昭说：‘为何如此辜负长庆先师？我与您同在长庆门下数十年，商量古今，从未有过隔阂，为何却继承地藏的法脉？’禅师说：‘我不会长庆的一转因缘。’子昭说：‘为何不问？’禅师说：‘长庆说：‘万象之中独露身（在万象之中，独特的显露出自身），’意图是什么？’子昭竖起拂子。禅师便呵斥道：‘首座，这只是你当年学到的东西，另外怎么说？’子昭无语。禅师说：‘就如‘万象之中独露身’，是拨开万象，还是不拨开万象？’子昭说：‘不拨开。’禅师说：‘那就成了两个了。’当时跟随的一众僧人连声说道：‘拨开万象。’禅师说：‘万象之中独露身又是什么？’子昭与一众僧人无言以对。