W**N
发帖数: 1037 | 1 佛家要救脱，成“佛”，要否定人！ 人？ 弗（不）！学儒求道是第一，二步。修佛要
把把“人”拿掉，没有了“人”那些丝丝交织的东西也就脱落了！Sekon的那个“纳”
字尤其妙！这个“纳”，去了“人” 和 “丝”就看见了“门”。见的是空门，入了门
，门还是空的，见空！入了门， 还有心， 闷呐！
－－－－
此处从何下功夫？无心？或无门？
无门！新境界。
心尚在，此心非彼心。
以心传心之心也！
－－
南无阿弥陀佛！
南无观世音菩萨！ | W**N
发帖数: 1037 | 2 The Gateless Gate (Mandarin: 無門關 Wúménguān; Japanese: 無門関 Mumonkan)
, more accurately translated as The Gateless Barrier, is a collection of 48
Chan (Zen) koans compiled in the early 13th century by the Chinese Zen
master Wumen Huikai (無門慧開; Japanese: Mumon Ekai; 1183–1260).
http://en.wikipedia.org/wiki/The_Gateless_Gate | W**N
发帖数: 1037 | 3 門 (mén) is a very common character meaning door or gate. However, in the
Buddhist sense, the term is often used to refer to a particular "aspect" or
"method" of the Dharma teachings. For example, 法門 ("fămén") refers
to a "Dharma method"; 禪門 ("chánmén") means the "method of meditation".
Reading 無門 ("wúmén") in this sense of "the method of not / emptiness" is
also in conformity with the text itself, where the first passage describes
how to practice the "method of wú", "What is the checkpoint of the
Patriarchs? It is just this character "wú", that is the single checkpoint
of the (Chán) school" (如何是祖師關。只者一箇無字。乃宗門一關也). This is
also the meaning given by Mazu of Hongzhou (洪州馬祖) (according to Zongmi's
Records of the Mirror of the School 宗鏡錄), "No method is the Dharma
method, is also said to be the emptiness method (無門為法門。亦名空門)..."
http://en.wikipedia.org/wiki/The_Gateless_Gate | W**N
发帖数: 1037 | 4 慧开禅师与《无门关》
作者 : 僧禅法师
http://hk.plm.org.cn/gnews/201222/201222255755.html
一、慧开禅师生平
慧开禅师（1183—1260），杭州钱塘人（今浙江省杭州），俗姓梁，生于宋孝宗淳
熙十年，卒于南宋理宗景定元年，世寿七十八岁。慧开禅师最初礼天龙肱和尚为师剃度
出家，遍历天下名山道场，寻师访道，但一直无法契机悟入佛法真意。于是到平江府（
今江苏省）万寿寺参礼黄龙派下月林师观（1143—1217）禅师。月林禅师让无门慧开参
一个“无”字，经过六年寒暑，依然无法找到契入之处。慧开于是励志克责，在佛前自
誓道：“我如果参不透这‘无’字话头，绝不寤寐休息，我要是懈怠睡眠，就烂却全身
，无一完好之处！”从此更加精进勇猛，不敢须臾放逸。有时疲惫至极，就在大殿廊庑
之下经行，甚至以头颅撞击露柱，以示克期取证的决心。有一天，慧开在法堂内经行，
参“无”字话头，寂寥中，从遥远的斋堂那一头，传来一阵一阵绵绵密密，如排山倒海
般的击鼓声，慧开胸中久远以来的疑团，顿然消失，豁然省悟，高唱偈颂：青天白日一
声雷，大地群生眼豁开。万家森罗齐稽首，须弥勃跳舞三台。
第二天，慧开迫不及待地跑到方丈寮，想把自己开悟的心境呈现给师父，请师父印
证。月林看到慧开的偈子，不但没有赞叹，却高声大喝道：“你在何处见到鬼又见到神
了？”慧开见到师父大喝，也当仁不让大喝一声，月林又做狮子吼，慧开面无惧色又大
喝，“青天白日一声雷，大地群生眼豁开，万象森罗稽首，须弥饽跳舞三台。”自此之
后，慧开禅师心开智解，从此大机大用，所言所行，无不与禅的机要吻合。
南宋宁宗嘉定十一年（1218），慧开禅师振锡于安吉山报国寺，又往来居住于隆兴
府（江西省）天宁寺、黄龙寺、翠巌寺，镇江府（今江苏省镇江市）的焦山普济寺，平
江府开元寺，建康府保宁寺，名震一时，受到缁素四众弟子的尊敬。绍定元年（1228）
，慧开禅师在福州永嘉龙翔寺，应学人之请，从诸禅籍中拈提佛祖机缘之公案、古则四
十八则，加上评唱与偈颂而成《无门关》一书。此书一出，受到信徒的欢迎，被禅宗学
徒奉为必读的经典。
淳佑六年（1246）慧开奉旨开山护国仁王寺（今杭州），并驻锡说法于仁王寺，上
堂：若人识得心，大地多寸土，古人恁么道，黄龙即不然，若人识得心，大地尽是土。
上堂：是非长短耳边风，切莫于中觅异同，要得八风吹不动，放教心地等虚空。慈云老
人只解顺水张帆，不能逆风把柁，黄龙又且不然，是非都去了是非里，荐取何故。浙几
度黑风翻大海，未曾闻逆钧舟倾。慧开禅师常奉诏入选德殿，为理宗讲说法要。有一年
，京城大旱，宋理宗请师登坛祈雨，慧开禅师持咒祝祷之后，默然返回寺中，理宗急忙
遣派内侍前来询问祈雨状况如何？禅师淡然回答说：“寂然不动，感而后通。”语音方
毕，天空俄然乌云密布，大雨倾盆注下，大旱已久的天气终于得到缓解。理宗因此颁赐
禅师金襕法衣，勅封为佛眼禅师，以示褒扬。
景定元年（1260）三月十八日在临示寂前，履斋问师“何日去？”师答云：“佛生
日前去也”于四月一日命工匠砌塔，至初六日晚问匠毕工也未。匠答云:已毕工。次日
早请禅师看塔。师于初七日早看塔，塔龛砌成，回方丈索纸写遗书。禅师自撰龛语道：
“地水火风，梦幻泡影，七十八年，一弹指顷。”并作辞世偈云：“虚空不生，虚空不
灭；证得虚空，虚空不别。” 书偈毕，趺坐而逝。恭奉理宗皇帝圣旨降，赐钱三千贯
宣葬于护国灵洞山。 | W**N
发帖数: 1037 | 5 二、无门关的思想内容
http://hk.plm.org.cn/gnews/201222/201222255755.html
。。。虽然禅宗提倡“不立文字”、“以心传心”的方法，但是到了宋代，这一宗风发
生了很大变化。宋代的很多禅师所采用的教化弟子的方式与前代有明显的不同。他们为
了接引后人，着书立说，撰写颂古、诗偈和语录等皆不能离开“文字语言”，语言文字
成了引导众生，见性成佛的阶梯之路。禅宗的语录、颂古也就成为表述禅宗宗旨，启发
学徒开悟的一种方式。这种方式表达如无门慧开在‘无门关’自作序文中所说：“大道
无门，千差有路；透得此关，乾坤独步。”
慧开禅师在《无门关》中把赵州禅师“狗子无佛性”的公案列为第一则，可见禅师
深得六祖慧能大师“无念、无相、无性”的思想宗旨。“无门关”的特征是全篇始终贯
穿一个“无”字。慧开禅师在《无门关》序文中云：
佛语心为宗，无门为法门。既是无门，且作么生透，岂不见道。从门入者，不是家
珍。 只一个无字，乃宗门一关也，遂目之曰禅宗无门关。透得过者，非但亲见赵州。
便可与历代祖师，把手共行，眉毛厮结，同一眼见，同一耳闻，岂不庆快。莫有要透关
底，要么将三百六十骨节，八万四千毫窍，通身起个疑团，参个无字。昼夜提撕，莫作
虚无会，莫作有无会，如吞了个热铁丸，相似吐又吐不出，荡尽从前恶知恶觉，久久纯
熟，自然内外打成，一片如哑子得梦，只许自知。蓦然打发，惊天动地，如夺得关将军
大刀入手，逢佛杀佛，逢祖杀祖，于生死岸头得大自在。向六道四生中，游戏三昧，且
作么生提撕，尽平生气力。举个无字，若不间断，好似法烛一点便着。
从慧开禅师这段序文来看，他是将无门作为法门，认为只有透过这道无门关，才算
真正证道，此时，你与佛祖就会无二无别。慧开禅师在教化弟子时，常引导弟子一心参
一个“无”字，如果昼夜不停地参究，久久成熟，自然内外打成一片，于生死岸头得大
自在。所以，慧开禅师认为参究《无门关》是最好的参禅悟道的方法。
无门关的内容主要是无门慧开禅师从从四十八则禅宗公案中，首先列举每则公案，
然后对公案作评释，最后作颂文对本则公案进行总结。。。 | W**N
发帖数: 1037 | 6 http://chan.bailinsi.net/2001/5/2001502.htm
漫谈无门关
净 慧
“无”字诀，可以说是柏林寺的禅风所在。关于这一点我曾经讲过多次。今天再讲，也
不过是旧话重提，因为这是修禅的一个必然次第，如果不讲，就显得不够圆满。
关于无字诀的来历，《赵州禅师语录》中记载得很清楚。有一位僧人问赵州和尚：“狗
子还有佛性也无?”赵州和尚回答说：“无!”。后来，宋朝有个叫做无门慧开的禅师，
他把禅门里的四十八个公案编在一起，把赵州和尚的“狗子无佛性”这个公案放在第一
条，并把这本书叫做《无门关》。无门关就是这么来的。
无门慧开禅师是南宋时候的人，在禅学上很有见地，是一位大禅师。他的这本书出来以
后，一直到今流传不绝在日本，几乎可以说所有的禅宗寺院都是把它奉为必修课。日本
人对这本书作过36种以上的注解。可是，我们国家到目前为止，尚没有一本注解。 | W**N
发帖数: 1037 | 7 The Gateless Gate: The Classic Book of Zen Koans [Kindle Edition] Koun
Yamada (Author), Ruben L. F. Habito (Foreword) | W**N
发帖数: 1037 | | W**N
发帖数: 1037 | 9 同读中英《无门关》有感
无门对无门，
古文参英文，
左右都是佛，
何处合成我？
---
南无阿弥陀佛！ | W**N
发帖数: 1037 | 10 最近忙了。才看《无门关》公案五
－－
香嚴上樹
香嚴和尚云。如人上樹。口樹枝。手不攀枝。脚不踏樹。樹下有人。問西來意。不對
即違他所問。若對又喪身失命。正恁麼時。作麼生對。
無門曰。縱有懸河之辨。總用不著。說得一大藏教。亦用不著。若向者裏對著。活却從
前死路頭。死却從前活路頭。其或未然。直待當來。問彌勒。
頌曰
香嚴真杜撰 惡毒無盡限
啞却衲僧口 通身迸鬼眼
［http://buddhism.lib.ntu.edu.tw/BDLM/sutra/chi_pdf/sutra19/T48n2005.pdf p.3］ | | | W**N
发帖数: 1037 | 11 Why does Mumon ［无门和尚］ say that even if your eloquence flows like a
river ［悬河之辩］, it is all of no use, or even if you can explain
perfectly the whole body of the sutras, it is of no avail? It is because an
exposition, however
eloquent, is merely the transmission or communication of concepts. It is not
a fact, not the essential reality! Suppose you are drinking a cup of tea.
Tasting it is giving you enjoyment. In this instance, the taste is the fact.
Can you make me enjoy that taste by any amount of explanation? However
eloquent your explanation may be, you cannot transmit the taste itself to me
. I may understand something of it, but I cannot taste the tea myself.
－－－
To respond to the problem ［若向者裏對得著］ means to grasp the fact by
direct experience. To bring the dead to life ［活却從前死路頭］ means to
bring them to enlightenment, that is to awaken them to their essential life.
By putting the living to death ［死却從前活路頭］, Mumon means killing your
illusions and cutting through all your conceptual thinking.
-----------
What Mumon [无门和尚] means in using this interminably long period of time
is that if you cannot solve the problem ［直待當來。問彌勒］, you will never
become enlightened . Truly, if you are forever attached to ideas and
philosophies, you will never attain enlightenment.
[英文翻译《无门关》]Yamada, Koun (2005-06-10). The Gateless Gate: The
Classic Book of Zen Koans (Kindle Locations p.682-693-694). Wisdom
Publications. Kindle Edition. | t******g
发帖数: 17520 | 12 所以难，俗语 和 断句都是比较难的
若向者裏對著， 活却從前死路頭。死却從前活路頭
“向者裏”， 和“路头”应该不是书面语吧？
向者里，似乎用地很多
有中文翻译吗？ | W**N
发帖数: 1037 | 13 同感呐！
这也是我读英文版的原因。
中文翻译？请板斧师兄Yisu大驾 （她译过《临济录》，佩服）。
【在 t******g 的大作中提到】
: 所以难，俗语 和 断句都是比较难的
: 若向者裏對著， 活却從前死路頭。死却從前活路頭
: “向者裏”， 和“路头”应该不是书面语吧？
: 向者里，似乎用地很多
: 有中文翻译吗？
| W**N
发帖数: 1037 | 14 国内还没有一本注解！！ 我哭！！！
－
阿弥陀佛！
【在 W**N 的大作中提到】
: http://chan.bailinsi.net/2001/5/2001502.htm
: 漫谈无门关
: 净 慧
: “无”字诀，可以说是柏林寺的禅风所在。关于这一点我曾经讲过多次。今天再讲，也
: 不过是旧话重提，因为这是修禅的一个必然次第，如果不讲，就显得不够圆满。
: 关于无字诀的来历，《赵州禅师语录》中记载得很清楚。有一位僧人问赵州和尚：“狗
: 子还有佛性也无?”赵州和尚回答说：“无!”。后来，宋朝有个叫做无门慧开的禅师，
: 他把禅门里的四十八个公案编在一起，把赵州和尚的“狗子无佛性”这个公案放在第一
: 条，并把这本书叫做《无门关》。无门关就是这么来的。
: 无门慧开禅师是南宋时候的人，在禅学上很有见地，是一位大禅师。他的这本书出来以
| t******g
发帖数: 17520 | 15 你贴的无门关的link我以前去过， 看过百丈野狐和幡动风动的注解，
百丈的没咋看懂， 幡动的比较简单应该是看懂了
注解还是相当牛逼的， 我觉得会有很多人看了注解以后， 才知道以为看懂了， 其实
没看懂， 哈哈哈
要有翻译的， 估计也是台湾， 香港先有
【在 W**N 的大作中提到】
: 国内还没有一本注解！！ 我哭！！！
: －
: 阿弥陀佛！
| W**N
发帖数: 1037 | 16 键入“無門關” （http://buddhism.lib.ntu.edu.tw/DLMBS/index.jsp）
搜索到不少台湾出版的书 （比如，禪宗無門關譯註 / 釋聖定 / 1995.01.01 http://buddhism.lib.ntu.edu.tw/BDLM/toModule.do?prefix=/search&page=/search_detail.jsp?seq=310759）。可惜看不到。
【在 t******g 的大作中提到】
: 你贴的无门关的link我以前去过， 看过百丈野狐和幡动风动的注解，
: 百丈的没咋看懂， 幡动的比较简单应该是看懂了
: 注解还是相当牛逼的， 我觉得会有很多人看了注解以后， 才知道以为看懂了， 其实
: 没看懂， 哈哈哈
: 要有翻译的， 估计也是台湾， 香港先有
| W**N
发帖数: 1037 | 17 haha "才知道以为看懂了，其实没看懂"， 妙！
【在 t******g 的大作中提到】
: 你贴的无门关的link我以前去过， 看过百丈野狐和幡动风动的注解，
: 百丈的没咋看懂， 幡动的比较简单应该是看懂了
: 注解还是相当牛逼的， 我觉得会有很多人看了注解以后， 才知道以为看懂了， 其实
: 没看懂， 哈哈哈
: 要有翻译的， 估计也是台湾， 香港先有
| W**N
发帖数: 1037 | 18 世尊拈花 ［公案 6］
世尊昔在靈山會上。拈花示眾。是時眾皆默然。惟迦葉尊者破顏微笑。世尊云。
吾有正法眼藏涅槃妙心實相無相微妙法門。不立文字教外別傳。付囑摩訶迦葉
無門曰。黃面瞿曇傍若無人。壓良為賤。懸羊頭賣狗肉。將謂。多少奇特。只如當
時大眾都笑。正法眼藏作麼生傳。設使迦葉不笑。正法眼藏又作麼生傳。若道正法眼藏
有傳授。黃面老子誑謼閭閻。若道無傳授。為甚麼獨許迦葉
頌曰
拈起花來 尾巴已露 迦葉破顏 人天罔措
http://buddhism.lib.ntu.edu.tw/BDLM/sutra/chi_pdf/sutra19/T48n2 p.4
－－－－－－－－－－
In this koan, Buddha handles a flower. He shows it to the assemblage. In his
action, we must recognize the world of the empty-infinite. It cannot be
grasped mentally, and if you think you might have understood this world of
the empty-infinite, that understanding has nothing to do with Zen. Not only
a finger but all things , even a flower, are nothing other than the world of
the empty-infinite.
...
You will come to see that each of them is nothing but another name for our
own essential nature.
...
These words ［黃面瞿曇傍若無人。壓良為賤。懸羊頭賣狗肉。...黃面老子誑謼閭閻
］ sound very lofty [同时还有点irony], but once you have had the actual
experience, you will realize each of these expressions is nothing but
another name for your own self, something very common. And what is more
common than dog’s flesh? Mumon [无门和尚] says that he thought there should
be something of special merit in these words, but they are really nonsense.
。。。
Holding up a flower is the manifestation of the whole. Every moment is the
manifestation of the whole. Life itself is, therefore, nothing but the
continuous moment of the whole, and everybody is living the continuous
moment of the whole.
——————————————————————————————
Yamada, Koun (2005-06-10). The Gateless Gate: The Classic Book of Zen Koans
(Kindle Locations 741-742，753-755， 762-764). Wisdom Publications. Kindle
Edition. | t******g
发帖数: 17520 | 19 灯录语录很好看， 虽然很多生肉
恭谢， 哈哈哈
很喜欢临济的这个语录
道流。你欲得如法见解。但莫受人惑。向里向外。逢着便杀。逢佛杀佛。逢祖杀祖。逢
罗汉杀罗汉。逢父母杀父母。逢亲眷杀亲眷。始得解脱。不与物拘。透脱自在。 | W**N
发帖数: 1037 | 20 公案7 趙州洗鉢
趙州因僧問。某甲乍入叢林。乞師指示。州云。喫粥了也未。僧云。喫粥了也。
州云。洗鉢盂去。其僧有省
無門曰。趙州開口見膽。露出心肝者僧聽事不真。喚鐘作甕
頌曰
只為分明極 翻令所得遲
早知燈是火 飯熟已多時
(链接同上，Page 4). | | | W**N
发帖数: 1037 | 21 This koan should be contemplated from two points of view. The first is the
actual process of practicing Zen in order to experience enlightenment. The
second is the essential nature of the self or being, or of Buddha nature.
“Have you eaten your rice gruel yet?” Zen masters do not like abstract
words or concepts such as Buddha nature, enlightenment, nirvana, and so
forth.。。。
The verbal exchanges in Zen are, therefore, always concrete. In conceptual
form, Jōshū’s questions would read, “Have you tasted kensho[見性] yet?”
［喫粥了也未］ The monk’s reply, “Yes, I have,” means “Yes, I am already
enlightened.”[僧云。喫粥了也] Jōshū replies, “Then wash your bowls.”[
州云。洗鉢盂去] Now, what does that mean?
...
It is, therefore, very important to wash away all the glamor of
enlightenment.
...
Through Zen, one should become an ordinary person, a real person, not
freakish, eccentric, or esoteric. So, when Jōshū [趙州] told the monk that
if he had finished his meal he should wash his bowls, he meant if you have
tasted kensho, wash away its glamor. At this the monk came to a deeper
realization.
------
Yamada, Koun (2005-06-10). The Gateless Gate: The Classic Book of Zen Koans
(Kindle Locations 780-). Wisdom Publications. Kindle Edition. | W**N
发帖数: 1037 | | W**N
发帖数: 1037 | 23 《无门关》公案 8 奚仲造車
月庵和尚。問僧。奚仲造車一百輻。拈却兩頭。去却軸。明甚麼邊事
無門曰。若也直下明得。眼似流星。機如掣電
頌曰
機輪轉處 達者猶迷 四維上下 南北東西
(链接同上 Page 4).
－－－－
In this case, our essential nature comes on stage in the guise of a cart［车
］. Every koan ［公案］ deals with our essential nature, and you must never
be bewildered by the garb or trappings it appears in. Here the cart is
another name for our essential nature, and Gettan ［月庵和尚，临济宗］ is
trying to make us realize it through this medium. He is asking us to apply
the question to our own problem. So if you are working on Mu ［无］, you
must treat the cart as nothing other than Mu. If you are practicing breath
counting, the cart is nothing but counting your breaths. If you are
practicing shikantaza［只管打坐］, then the cart is “just sitting,” or
better still, the cart is the one sitting.
。。
What does it mean to “take off both wheels and remove the axle［拈却兩頭。
去却軸］?”what would he make clear about the cart［明甚麼邊事］?” I
suppose this will not be difficult to discern intellectually. The wheels and
axle mean our concepts and ideas. If you “took off” all your ideas and “
removed” all your concepts, what would become obvious to you about your own
self? And what would be left? Or if you “took off” your body and “
removed” your mind, what would remain? Some would answer, nothing. Others
might say, “God remains.” I would like to suggest that the empty-infinite
remains. But do not forget that as long as we think or feel, something does
remain; it is not the true Mu[无].
。。。
In contemplating the empty-infinite, Buddhism has two approaches, one called
Hinayana and the other Mahayana. The Hinayana way is to understand that
everything is empty by means of analysis. The Mahayana way is to realize
that everything is substantially void by means of experience.
。。。
Mumon’s ［无门和尚］ most important words are “at once.”［直下明得。］
There must not be any gap at all. It must be instantaneous ［眼似流星。］—
or dualistic concepts will creep in. WHACK! Just this! ［機如掣電！］
。。。
When you have extinguished all the deluding thoughts you have acquired since
birth, the wonderful activity of your essential nature comes into motion.
All our delusions come after birth because a newborn infant has no concepts
or philosophies［機輪轉處］. When our essential nature acts, it moves freely
and quickly, like a shooting star or a flash of lightning. It moves in all
directions, in heaven and on earth, north and south, east and west. And it
is so swift that even an accomplished Zen master may miss seeing it ［達者猶
迷 四維上下 南北東西］。
——————————————
Yamada, Koun (2005-06-10). The Gateless Gate: The Classic Book of Zen Koans
(Kindle Locations 839-893). Wisdom Publications. Kindle Edition.
南无阿弥陀佛！
南无观世音菩萨！ | W**N
发帖数: 1037 | 24 佛家要救脱，成“佛”，要否定人！ 人？ 弗（不）！学儒求道是第一，二步。修佛要
把把“人”拿掉，没有了“人”那些丝丝交织的东西也就脱落了！Sekon的那个“纳”
字尤其妙！这个“纳”，去了“人” 和 “丝”就看见了“门”。见的是空门，入了门
，门还是空的，见空！入了门， 还有心， 闷呐！
－－－－
此处从何下功夫？无心？或无门？
无门！新境界。
心尚在，此心非彼心。
以心传心之心也！
－－
南无阿弥陀佛！
南无观世音菩萨！ | W**N
发帖数: 1037 | 25 The Gateless Gate (Mandarin: 無門關 Wúménguān; Japanese: 無門関 Mumonkan)
, more accurately translated as The Gateless Barrier, is a collection of 48
Chan (Zen) koans compiled in the early 13th century by the Chinese Zen
master Wumen Huikai (無門慧開; Japanese: Mumon Ekai; 1183–1260).
http://en.wikipedia.org/wiki/The_Gateless_Gate | W**N
发帖数: 1037 | 26 門 (mén) is a very common character meaning door or gate. However, in the
Buddhist sense, the term is often used to refer to a particular "aspect" or
"method" of the Dharma teachings. For example, 法門 ("fămén") refers
to a "Dharma method"; 禪門 ("chánmén") means the "method of meditation".
Reading 無門 ("wúmén") in this sense of "the method of not / emptiness" is
also in conformity with the text itself, where the first passage describes
how to practice the "method of wú", "What is the checkpoint of the
Patriarchs? It is just this character "wú", that is the single checkpoint
of the (Chán) school" (如何是祖師關。只者一箇無字。乃宗門一關也). This is
also the meaning given by Mazu of Hongzhou (洪州馬祖) (according to Zongmi's
Records of the Mirror of the School 宗鏡錄), "No method is the Dharma
method, is also said to be the emptiness method (無門為法門。亦名空門)..."
http://en.wikipedia.org/wiki/The_Gateless_Gate | W**N
发帖数: 1037 | 27 慧开禅师与《无门关》
作者 : 僧禅法师
http://hk.plm.org.cn/gnews/201222/201222255755.html
一、慧开禅师生平
慧开禅师（1183—1260），杭州钱塘人（今浙江省杭州），俗姓梁，生于宋孝宗淳
熙十年，卒于南宋理宗景定元年，世寿七十八岁。慧开禅师最初礼天龙肱和尚为师剃度
出家，遍历天下名山道场，寻师访道，但一直无法契机悟入佛法真意。于是到平江府（
今江苏省）万寿寺参礼黄龙派下月林师观（1143—1217）禅师。月林禅师让无门慧开参
一个“无”字，经过六年寒暑，依然无法找到契入之处。慧开于是励志克责，在佛前自
誓道：“我如果参不透这‘无’字话头，绝不寤寐休息，我要是懈怠睡眠，就烂却全身
，无一完好之处！”从此更加精进勇猛，不敢须臾放逸。有时疲惫至极，就在大殿廊庑
之下经行，甚至以头颅撞击露柱，以示克期取证的决心。有一天，慧开在法堂内经行，
参“无”字话头，寂寥中，从遥远的斋堂那一头，传来一阵一阵绵绵密密，如排山倒海
般的击鼓声，慧开胸中久远以来的疑团，顿然消失，豁然省悟，高唱偈颂：青天白日一
声雷，大地群生眼豁开。万家森罗齐稽首，须弥勃跳舞三台。
第二天，慧开迫不及待地跑到方丈寮，想把自己开悟的心境呈现给师父，请师父印
证。月林看到慧开的偈子，不但没有赞叹，却高声大喝道：“你在何处见到鬼又见到神
了？”慧开见到师父大喝，也当仁不让大喝一声，月林又做狮子吼，慧开面无惧色又大
喝，“青天白日一声雷，大地群生眼豁开，万象森罗稽首，须弥饽跳舞三台。”自此之
后，慧开禅师心开智解，从此大机大用，所言所行，无不与禅的机要吻合。
南宋宁宗嘉定十一年（1218），慧开禅师振锡于安吉山报国寺，又往来居住于隆兴
府（江西省）天宁寺、黄龙寺、翠巌寺，镇江府（今江苏省镇江市）的焦山普济寺，平
江府开元寺，建康府保宁寺，名震一时，受到缁素四众弟子的尊敬。绍定元年（1228）
，慧开禅师在福州永嘉龙翔寺，应学人之请，从诸禅籍中拈提佛祖机缘之公案、古则四
十八则，加上评唱与偈颂而成《无门关》一书。此书一出，受到信徒的欢迎，被禅宗学
徒奉为必读的经典。
淳佑六年（1246）慧开奉旨开山护国仁王寺（今杭州），并驻锡说法于仁王寺，上
堂：若人识得心，大地多寸土，古人恁么道，黄龙即不然，若人识得心，大地尽是土。
上堂：是非长短耳边风，切莫于中觅异同，要得八风吹不动，放教心地等虚空。慈云老
人只解顺水张帆，不能逆风把柁，黄龙又且不然，是非都去了是非里，荐取何故。浙几
度黑风翻大海，未曾闻逆钧舟倾。慧开禅师常奉诏入选德殿，为理宗讲说法要。有一年
，京城大旱，宋理宗请师登坛祈雨，慧开禅师持咒祝祷之后，默然返回寺中，理宗急忙
遣派内侍前来询问祈雨状况如何？禅师淡然回答说：“寂然不动，感而后通。”语音方
毕，天空俄然乌云密布，大雨倾盆注下，大旱已久的天气终于得到缓解。理宗因此颁赐
禅师金襕法衣，勅封为佛眼禅师，以示褒扬。
景定元年（1260）三月十八日在临示寂前，履斋问师“何日去？”师答云：“佛生
日前去也”于四月一日命工匠砌塔，至初六日晚问匠毕工也未。匠答云:已毕工。次日
早请禅师看塔。师于初七日早看塔，塔龛砌成，回方丈索纸写遗书。禅师自撰龛语道：
“地水火风，梦幻泡影，七十八年，一弹指顷。”并作辞世偈云：“虚空不生，虚空不
灭；证得虚空，虚空不别。” 书偈毕，趺坐而逝。恭奉理宗皇帝圣旨降，赐钱三千贯
宣葬于护国灵洞山。 | W**N
发帖数: 1037 | 28 二、无门关的思想内容
http://hk.plm.org.cn/gnews/201222/201222255755.html
。。。虽然禅宗提倡“不立文字”、“以心传心”的方法，但是到了宋代，这一宗风发
生了很大变化。宋代的很多禅师所采用的教化弟子的方式与前代有明显的不同。他们为
了接引后人，着书立说，撰写颂古、诗偈和语录等皆不能离开“文字语言”，语言文字
成了引导众生，见性成佛的阶梯之路。禅宗的语录、颂古也就成为表述禅宗宗旨，启发
学徒开悟的一种方式。这种方式表达如无门慧开在‘无门关’自作序文中所说：“大道
无门，千差有路；透得此关，乾坤独步。”
慧开禅师在《无门关》中把赵州禅师“狗子无佛性”的公案列为第一则，可见禅师
深得六祖慧能大师“无念、无相、无性”的思想宗旨。“无门关”的特征是全篇始终贯
穿一个“无”字。慧开禅师在《无门关》序文中云：
佛语心为宗，无门为法门。既是无门，且作么生透，岂不见道。从门入者，不是家
珍。 只一个无字，乃宗门一关也，遂目之曰禅宗无门关。透得过者，非但亲见赵州。
便可与历代祖师，把手共行，眉毛厮结，同一眼见，同一耳闻，岂不庆快。莫有要透关
底，要么将三百六十骨节，八万四千毫窍，通身起个疑团，参个无字。昼夜提撕，莫作
虚无会，莫作有无会，如吞了个热铁丸，相似吐又吐不出，荡尽从前恶知恶觉，久久纯
熟，自然内外打成，一片如哑子得梦，只许自知。蓦然打发，惊天动地，如夺得关将军
大刀入手，逢佛杀佛，逢祖杀祖，于生死岸头得大自在。向六道四生中，游戏三昧，且
作么生提撕，尽平生气力。举个无字，若不间断，好似法烛一点便着。
从慧开禅师这段序文来看，他是将无门作为法门，认为只有透过这道无门关，才算
真正证道，此时，你与佛祖就会无二无别。慧开禅师在教化弟子时，常引导弟子一心参
一个“无”字，如果昼夜不停地参究，久久成熟，自然内外打成一片，于生死岸头得大
自在。所以，慧开禅师认为参究《无门关》是最好的参禅悟道的方法。
无门关的内容主要是无门慧开禅师从从四十八则禅宗公案中，首先列举每则公案，
然后对公案作评释，最后作颂文对本则公案进行总结。。。 | W**N
发帖数: 1037 | 29 http://chan.bailinsi.net/2001/5/2001502.htm
漫谈无门关
净 慧
“无”字诀，可以说是柏林寺的禅风所在。关于这一点我曾经讲过多次。今天再讲，也
不过是旧话重提，因为这是修禅的一个必然次第，如果不讲，就显得不够圆满。
关于无字诀的来历，《赵州禅师语录》中记载得很清楚。有一位僧人问赵州和尚：“狗
子还有佛性也无?”赵州和尚回答说：“无!”。后来，宋朝有个叫做无门慧开的禅师，
他把禅门里的四十八个公案编在一起，把赵州和尚的“狗子无佛性”这个公案放在第一
条，并把这本书叫做《无门关》。无门关就是这么来的。
无门慧开禅师是南宋时候的人，在禅学上很有见地，是一位大禅师。他的这本书出来以
后，一直到今流传不绝在日本，几乎可以说所有的禅宗寺院都是把它奉为必修课。日本
人对这本书作过36种以上的注解。可是，我们国家到目前为止，尚没有一本注解。 | W**N
发帖数: 1037 | 30 The Gateless Gate: The Classic Book of Zen Koans [Kindle Edition] Koun
Yamada (Author), Ruben L. F. Habito (Foreword) | | | W**N
发帖数: 1037 | | W**N
发帖数: 1037 | 32 同读中英《无门关》有感
无门对无门，
古文参英文，
左右都是佛，
何处合成我？
---
南无阿弥陀佛！ | W**N
发帖数: 1037 | 33 最近忙了。才看《无门关》公案五
－－
香嚴上樹
香嚴和尚云。如人上樹。口樹枝。手不攀枝。脚不踏樹。樹下有人。問西來意。不對
即違他所問。若對又喪身失命。正恁麼時。作麼生對。
無門曰。縱有懸河之辨。總用不著。說得一大藏教。亦用不著。若向者裏對著。活却從
前死路頭。死却從前活路頭。其或未然。直待當來。問彌勒。
頌曰
香嚴真杜撰 惡毒無盡限
啞却衲僧口 通身迸鬼眼
［http://buddhism.lib.ntu.edu.tw/BDLM/sutra/chi_pdf/sutra19/T48n2005.pdf p.3］ | W**N
发帖数: 1037 | 34 Why does Mumon ［无门和尚］ say that even if your eloquence flows like a
river ［悬河之辩］, it is all of no use, or even if you can explain
perfectly the whole body of the sutras, it is of no avail? It is because an
exposition, however
eloquent, is merely the transmission or communication of concepts. It is not
a fact, not the essential reality! Suppose you are drinking a cup of tea.
Tasting it is giving you enjoyment. In this instance, the taste is the fact.
Can you make me enjoy that taste by any amount of explanation? However
eloquent your explanation may be, you cannot transmit the taste itself to me
. I may understand something of it, but I cannot taste the tea myself.
－－－
To respond to the problem ［若向者裏對得著］ means to grasp the fact by
direct experience. To bring the dead to life ［活却從前死路頭］ means to
bring them to enlightenment, that is to awaken them to their essential life.
By putting the living to death ［死却從前活路頭］, Mumon means killing your
illusions and cutting through all your conceptual thinking.
-----------
What Mumon [无门和尚] means in using this interminably long period of time
is that if you cannot solve the problem ［直待當來。問彌勒］, you will never
become enlightened . Truly, if you are forever attached to ideas and
philosophies, you will never attain enlightenment.
[英文翻译《无门关》]Yamada, Koun (2005-06-10). The Gateless Gate: The
Classic Book of Zen Koans (Kindle Locations p.682-693-694). Wisdom
Publications. Kindle Edition. | t******g
发帖数: 17520 | 35 所以难，俗语 和 断句都是比较难的
若向者裏對著， 活却從前死路頭。死却從前活路頭
“向者裏”， 和“路头”应该不是书面语吧？
向者里，似乎用地很多
有中文翻译吗？ | W**N
发帖数: 1037 | 36 同感呐！
这也是我读英文版的原因。
中文翻译？请板斧师兄Yisu大驾 （她译过《临济录》，佩服）。
【在 t******g 的大作中提到】
: 所以难，俗语 和 断句都是比较难的
: 若向者裏對著， 活却從前死路頭。死却從前活路頭
: “向者裏”， 和“路头”应该不是书面语吧？
: 向者里，似乎用地很多
: 有中文翻译吗？
| W**N
发帖数: 1037 | 37 国内还没有一本注解！！ 我哭！！！
－
阿弥陀佛！
【在 W**N 的大作中提到】
: http://chan.bailinsi.net/2001/5/2001502.htm
: 漫谈无门关
: 净 慧
: “无”字诀，可以说是柏林寺的禅风所在。关于这一点我曾经讲过多次。今天再讲，也
: 不过是旧话重提，因为这是修禅的一个必然次第，如果不讲，就显得不够圆满。
: 关于无字诀的来历，《赵州禅师语录》中记载得很清楚。有一位僧人问赵州和尚：“狗
: 子还有佛性也无?”赵州和尚回答说：“无!”。后来，宋朝有个叫做无门慧开的禅师，
: 他把禅门里的四十八个公案编在一起，把赵州和尚的“狗子无佛性”这个公案放在第一
: 条，并把这本书叫做《无门关》。无门关就是这么来的。
: 无门慧开禅师是南宋时候的人，在禅学上很有见地，是一位大禅师。他的这本书出来以
| t******g
发帖数: 17520 | 38 你贴的无门关的link我以前去过， 看过百丈野狐和幡动风动的注解，
百丈的没咋看懂， 幡动的比较简单应该是看懂了
注解还是相当牛逼的， 我觉得会有很多人看了注解以后， 才知道以为看懂了， 其实
没看懂， 哈哈哈
要有翻译的， 估计也是台湾， 香港先有
【在 W**N 的大作中提到】
: 国内还没有一本注解！！ 我哭！！！
: －
: 阿弥陀佛！
| W**N
发帖数: 1037 | 39 键入“無門關” （http://buddhism.lib.ntu.edu.tw/DLMBS/index.jsp）
搜索到不少台湾出版的书 （比如，禪宗無門關譯註 / 釋聖定 / 1995.01.01 http://buddhism.lib.ntu.edu.tw/BDLM/toModule.do?prefix=/search&page=/search_detail.jsp?seq=310759）。可惜看不到。
【在 t******g 的大作中提到】
: 你贴的无门关的link我以前去过， 看过百丈野狐和幡动风动的注解，
: 百丈的没咋看懂， 幡动的比较简单应该是看懂了
: 注解还是相当牛逼的， 我觉得会有很多人看了注解以后， 才知道以为看懂了， 其实
: 没看懂， 哈哈哈
: 要有翻译的， 估计也是台湾， 香港先有
| W**N
发帖数: 1037 | 40 haha "才知道以为看懂了，其实没看懂"， 妙！
【在 t******g 的大作中提到】
: 你贴的无门关的link我以前去过， 看过百丈野狐和幡动风动的注解，
: 百丈的没咋看懂， 幡动的比较简单应该是看懂了
: 注解还是相当牛逼的， 我觉得会有很多人看了注解以后， 才知道以为看懂了， 其实
: 没看懂， 哈哈哈
: 要有翻译的， 估计也是台湾， 香港先有
| | | W**N
发帖数: 1037 | 41 世尊拈花 ［公案 6］
世尊昔在靈山會上。拈花示眾。是時眾皆默然。惟迦葉尊者破顏微笑。世尊云。
吾有正法眼藏涅槃妙心實相無相微妙法門。不立文字教外別傳。付囑摩訶迦葉
無門曰。黃面瞿曇傍若無人。壓良為賤。懸羊頭賣狗肉。將謂。多少奇特。只如當
時大眾都笑。正法眼藏作麼生傳。設使迦葉不笑。正法眼藏又作麼生傳。若道正法眼藏
有傳授。黃面老子誑謼閭閻。若道無傳授。為甚麼獨許迦葉
頌曰
拈起花來 尾巴已露 迦葉破顏 人天罔措
http://buddhism.lib.ntu.edu.tw/BDLM/sutra/chi_pdf/sutra19/T48n2 p.4
－－－－－－－－－－
In this koan, Buddha handles a flower. He shows it to the assemblage. In his
action, we must recognize the world of the empty-infinite. It cannot be
grasped mentally, and if you think you might have understood this world of
the empty-infinite, that understanding has nothing to do with Zen. Not only
a finger but all things , even a flower, are nothing other than the world of
the empty-infinite.
...
You will come to see that each of them is nothing but another name for our
own essential nature.
...
These words ［黃面瞿曇傍若無人。壓良為賤。懸羊頭賣狗肉。...黃面老子誑謼閭閻
］ sound very lofty [同时还有点irony], but once you have had the actual
experience, you will realize each of these expressions is nothing but
another name for your own self, something very common. And what is more
common than dog’s flesh? Mumon [无门和尚] says that he thought there should
be something of special merit in these words, but they are really nonsense.
。。。
Holding up a flower is the manifestation of the whole. Every moment is the
manifestation of the whole. Life itself is, therefore, nothing but the
continuous moment of the whole, and everybody is living the continuous
moment of the whole.
——————————————————————————————
Yamada, Koun (2005-06-10). The Gateless Gate: The Classic Book of Zen Koans
(Kindle Locations 741-742，753-755， 762-764). Wisdom Publications. Kindle
Edition. | t******g
发帖数: 17520 | 42 灯录语录很好看， 虽然很多生肉
恭谢， 哈哈哈
很喜欢临济的这个语录
道流。你欲得如法见解。但莫受人惑。向里向外。逢着便杀。逢佛杀佛。逢祖杀祖。逢
罗汉杀罗汉。逢父母杀父母。逢亲眷杀亲眷。始得解脱。不与物拘。透脱自在。 | W**N
发帖数: 1037 | 43 公案7 趙州洗鉢
趙州因僧問。某甲乍入叢林。乞師指示。州云。喫粥了也未。僧云。喫粥了也。
州云。洗鉢盂去。其僧有省
無門曰。趙州開口見膽。露出心肝者僧聽事不真。喚鐘作甕
頌曰
只為分明極 翻令所得遲
早知燈是火 飯熟已多時
(链接同上，Page 4). | W**N
发帖数: 1037 | 44 This koan should be contemplated from two points of view. The first is the
actual process of practicing Zen in order to experience enlightenment. The
second is the essential nature of the self or being, or of Buddha nature.
“Have you eaten your rice gruel yet?” Zen masters do not like abstract
words or concepts such as Buddha nature, enlightenment, nirvana, and so
forth.。。。
The verbal exchanges in Zen are, therefore, always concrete. In conceptual
form, Jōshū’s questions would read, “Have you tasted kensho[見性] yet?”
［喫粥了也未］ The monk’s reply, “Yes, I have,” means “Yes, I am already
enlightened.”[僧云。喫粥了也] Jōshū replies, “Then wash your bowls.”[
州云。洗鉢盂去] Now, what does that mean?
...
It is, therefore, very important to wash away all the glamor of
enlightenment.
...
Through Zen, one should become an ordinary person, a real person, not
freakish, eccentric, or esoteric. So, when Jōshū [趙州] told the monk that
if he had finished his meal he should wash his bowls, he meant if you have
tasted kensho, wash away its glamor. At this the monk came to a deeper
realization.
------
Yamada, Koun (2005-06-10). The Gateless Gate: The Classic Book of Zen Koans
(Kindle Locations 780-). Wisdom Publications. Kindle Edition. | W**N
发帖数: 1037 | | W**N
发帖数: 1037 | 46 《无门关》公案 8 奚仲造車
月庵和尚。問僧。奚仲造車一百輻。拈却兩頭。去却軸。明甚麼邊事
無門曰。若也直下明得。眼似流星。機如掣電
頌曰
機輪轉處 達者猶迷 四維上下 南北東西
(链接同上 Page 4).
－－－－
In this case, our essential nature comes on stage in the guise of a cart［车
］. Every koan ［公案］ deals with our essential nature, and you must never
be bewildered by the garb or trappings it appears in. Here the cart is
another name for our essential nature, and Gettan ［月庵和尚，临济宗］ is
trying to make us realize it through this medium. He is asking us to apply
the question to our own problem. So if you are working on Mu ［无］, you
must treat the cart as nothing other than Mu. If you are practicing breath
counting, the cart is nothing but counting your breaths. If you are
practicing shikantaza［只管打坐］, then the cart is “just sitting,” or
better still, the cart is the one sitting.
。。
What does it mean to “take off both wheels and remove the axle［拈却兩頭。
去却軸］?”what would he make clear about the cart［明甚麼邊事］?” I
suppose this will not be difficult to discern intellectually. The wheels and
axle mean our concepts and ideas. If you “took off” all your ideas and “
removed” all your concepts, what would become obvious to you about your own
self? And what would be left? Or if you “took off” your body and “
removed” your mind, what would remain? Some would answer, nothing. Others
might say, “God remains.” I would like to suggest that the empty-infinite
remains. But do not forget that as long as we think or feel, something does
remain; it is not the true Mu[无].
。。。
In contemplating the empty-infinite, Buddhism has two approaches, one called
Hinayana and the other Mahayana. The Hinayana way is to understand that
everything is empty by means of analysis. The Mahayana way is to realize
that everything is substantially void by means of experience.
。。。
Mumon’s ［无门和尚］ most important words are “at once.”［直下明得。］
There must not be any gap at all. It must be instantaneous ［眼似流星。］—
or dualistic concepts will creep in. WHACK! Just this! ［機如掣電！］
。。。
When you have extinguished all the deluding thoughts you have acquired since
birth, the wonderful activity of your essential nature comes into motion.
All our delusions come after birth because a newborn infant has no concepts
or philosophies［機輪轉處］. When our essential nature acts, it moves freely
and quickly, like a shooting star or a flash of lightning. It moves in all
directions, in heaven and on earth, north and south, east and west. And it
is so swift that even an accomplished Zen master may miss seeing it ［達者猶
迷 四維上下 南北東西］。
——————————————
Yamada, Koun (2005-06-10). The Gateless Gate: The Classic Book of Zen Koans
(Kindle Locations 839-893). Wisdom Publications. Kindle Edition.
南无阿弥陀佛！
南无观世音菩萨！ | W**N
发帖数: 1037 | 47 虎兔
身似乖毛兔，
心是大老虎。
［道流证得时 ：）］，
无兔亦无虎。 | W**N
发帖数: 1037 | 48 《无门关》公案9
大通智勝
興陽讓和尚。因僧問。大通智勝佛。十劫坐道場。佛法不現前。不得成佛道時如何
。讓曰。其問甚諦當。僧云。既是坐道場。為甚麼不得成佛道。讓曰。為伊不成佛
無門曰
只許老胡知。不許老胡會。凡夫若知即是聖人。聖人若會即是凡夫
頌曰
了身何似了心休 了得心兮身不愁
若也身心俱了了 神仙何必更封侯
(链接通前公案 Page 4).
－－－
Once a monk earnestly asked Priest Jō of Kōyō［兴阳清让禅师，沩仰宗］, “
Daitsū Chishō ［大通智勝］ Buddha sat in the meditation hall for ten
kalpas［十劫坐道場。］, but the Dharma of the Buddha did not manifest itself
［佛法不現前］ and he could not attain Buddhahood. Why was this? ［不得成佛
道時如何。］” Jō ［兴阳清让禅师］ replied, “Your question is reasonable
indeed ［其問甚諦當］.” The monk said, “He sat in zazen in the meditation
hall. Why did he not attain Buddhahood ［既是坐道場。為甚麼不得成佛道］?” J
ō replied, “Because he is a non-attained Buddha ［為伊不成佛］.”
－－
Thus Daitsū Chishō ［大通智勝］ means the wonderful wisdom that pervades
the universe. We will at once recognize that this name represents one of the
characteristics of our essential nature. This is also true of the names of
Buddhas and bodhisattvas.
。。
As I repeatedly tell you, every koan must be contemplated from the point of
view of our essential nature and not from the phenomenal point of view. In
this koan we have Daitsū Chishō ［大通智勝］. What is he? He is a man who
will never attain Buddhahood. Who is he? He is Daitsū Chishō, you will say
. But who are you? You are John and Jenny and Bob. And each of you will say,
“John? That’s me,” or, “Jenny? That’s me,” or, “Bob? That’s me,”
or “Daitsū Chishō? That’s me.” I am John. I am Jenny. I am Bob. I am
Daitsū Chishō. Each says “I.” Who is that “I”? If you are conscious
only of the relative phenomenal “I,” it is nothing but the ego. But for
the transformed, enlightened consciousness, what is this “I”? You must
come to grasp it directly by experiencing enlightenment.
。。
I will explain more clearly. Hit your thigh with your fist. OUCH! That’s it
. Who is crying out? Not only Daitsū Chishō ［大通智勝］ but all of you
are Buddhas from the beginning and will never attain Buddhahood again, no
matter how long you sit in samadhi.
－－－
Mumon［无门和尚］ is saying that even though the old barbarian might be
Shakyamuni Buddha ［释迦摩尼佛］ or Bodhidharma ［达摩祖师］, ［只許老胡知］
if he understands the true fact only by thought processes ［不許老胡會］,
I do not approve of him at all . He is nothing but an ordinary man ［聖人若
會即是凡夫］. But if an ordinary man has realized it by actual experience,
then I admit he is a saint［凡夫若知即是聖人］.
－－－－
Far better than realizing the body is to realize the mind and be at peace.了
身何似了心休
If the mind is realized, there is no anxiety about the body; 了得心兮身不愁
If both body and mind are completely realized, A holy hermit does not wish
to be appointed lord. 若也身心俱了了，神仙何必更封侯
。。
I think the meaning of the verse is self-evident. It is far better to
realize our essential nature than to resolve the problem of our bodies. By
the problem of our bodies is meant all of the problems of our phenomenal
world, our physical, economic, and social existence. If you realize your
essential nature completely , the problems of the phenomenal world will no
longer disturb your peace of mind。。
————————————————
Yamada, Koun (2005-06-10). The Gateless Gate: The Classic Book of Zen Koans
(Kindle Locations 904-963). Wisdom Publications. Kindle Edition.
－
南无阿弥陀佛！ | W**N
发帖数: 1037 | 49 有感于公案中的机锋。
师.徒
参公案，
仔细看！
不小心？
关系转！ | W**N
发帖数: 1037 | 50 《无门关》公案 10 清稅孤貧
曹山和尚。因僧問云。清稅孤貧。乞師賑濟。山云。稅闍梨。稅應諾。山曰。青原
白家酒。三盞喫了。猶道。未沾唇
A monk, Seizei ［清稅］, eagerly asked Master Sōzan［曹山本寂，唐禅师，曹洞
宗始祖］, “I am solitary and poor. I beg you, Master, please help me to
become prosperous ［清稅孤貧。乞師賑濟］.” San［山］ said, “Venerable Zei!
［稅闍梨，“闍梨”即“首座，上座”］” “Yes, Master!” replied Zei［稅應諾
］. San said, “You have already drunk three cups of fine Hakka wine ［三盞
喫了青原白家酒］and still you say that you have not yet moistened your lips
［猶道未沾唇］.”
－－－
As you know, the answer “Yes, Master!” is a perfect manifestation of the
essential nature . What Sōzan means is, “You are perfect just like that.
You are using your essential nature fully. Is there any defect in it? No.
You have everything from the very beginning. What more do you want?”
。。
The words of Seizei, “I am solitary and poor. I beg you, Master, please
help me to become prosperous,” contain a deep meaning regarding our
essential nature.
How true! Every one of us is solitary, for everyone is the only one in the
whole universe. One with the whole universe. At the same time, every one of
us is extremely poor, for as I repeatedly tell you , in our essential nature
there is nothing. There is neither subject nor object. There is nothing to
be seen, to be touched, to be handled. It has no form, no color, no weight,
no place to stay. In other words, our essential nature is totally void. ….
On the other hand, this void has limitless treasures. It can see, it can
hear, it can cry, it can laugh, run, and eat. In a word, it is limitless.
Emptiness and limitlessness are characteristics of our essential nature.
…..
Seizei knows all this, of course, and still he says to Sōzan, “I am alone
and destitute. Please help me to become prosperous.” He is trying to
examine Sōzan’s state of consciousness or to fathom the depth of his
realization. Discerning his intention, Sōzan calls out, “Venerable Zei!”
Seizei replied, “Yes, Master!”...As you know, the answer “Yes, Master!”
is a perfect manifestation of the essential nature . What Sōzan means is,
“You are perfect just like that. You are using your essential nature fully.
Is there any defect in it? No. You have everything from the very beginning.
What more do you want?”
Yamada, Koun (2005-06-10). The Gateless Gate: The Classic Book of Zen Koans
(Kindle Locations 966-991). Wisdom Publications. Kindle Edition.
_______
無門曰。清稅輸機。是何心行。曹山具眼深辨來機。然雖如是且道。那裏是稅闍梨
喫酒處
Seizei says, “I am solitary and poor.” He seems to be very humble, but
what is the real meaning behind his words [是何心行]? He is trying to
examine Sōzan. Sōzan has the enlightened eye and thoroughly discerns
Seizei’s state of consciousness and his secret intention [曹山具眼深辨來機,
然雖如是且道]….Where and how did Seizei drink the best wine to the full? It
was , of course, when he answered, “Yes, Master!” to Sōzan’s call [那裏
是稅闍梨喫酒處]. That is, the perfect appearance of his essential nature. He
has drunk fully of the wine.
Yamada, Koun (2005-06-10). The Gateless Gate: The Classic Book of Zen Koans
(Kindle Locations 994-998). Wisdom Publications. Kindle Edition.
_______________
頌曰
貧似范丹 氣如項羽 活計雖無 敢與鬪富 | | | W**N
发帖数: 1037 | 51 公案10的一层意思似乎很应景。：）
－－－
有感于“贪经脱苦”，恭谢Sekon点化。
贪.经
生来本俱足，
意脱贪欲苦。
给了还想要，
还说真佛徒！？
－－－
色不异空，空不异色；色即是空，空即是色。
南无观世音菩萨！
南无阿弥陀佛！
http://www.mitbbs.com/article_t1/Wisdom/31660335_0_3.html ［58 楼］ | W**N
发帖数: 1037 | 52 《无门关》公案11 州勘庵主
趙州到一庵主處問。有麼有麼主竪起拳頭。州云。水淺。不是泊舡處。便行。又到
一庵主處云。有麼有麼主亦竪起拳頭。州云。能縱能奪能殺能活。便作禮
Jōshū went to a hermit’s hut and asked［趙州到一庵主處問］, “Anybody in?
Anybody in? ［有麼有麼” The hermit thrust up his fist［主竪起拳頭. Jōshū
said, “The water is too shallow for a ship to anchor［水淺。不是泊舡處］.
” Thereupon he left. Again he went to a hermit’s hut and asked, “Anybody
in? Anybody in?” The hermit, too, thrust up his fist. Jōshū said, “
Freely you give, freely you take away. Freely you kill, freely you give life
.［能縱能奪能殺能活］” He made a profound bow［便作禮］.
Yamada, Koun (2005-06-10). The Gateless Gate: The Classic Book of Zen Koans
(Kindle Locations 1051-1054). Wisdom Publications. Kindle Edition.
－－－
無門曰。一般竪起拳頭［Each hermit thrust up his fist the same way］。為
甚麼。肯一箇不肯一箇 ［Why is one accepted and the other rejected?］。且道。
誵訛在甚處［Tell me, what is the cause of the confusion?］。若向者裏。下得一
轉語。便見趙州舌頭無骨［If on this point you can say a turning word, then
you can see that Jōshū’s tongue has no bone.］扶起放倒得大自在［Now he
raises up, now he thrusts down in perfect freedom.］。雖然如是。爭奈趙州却被
二庵主勘破［But though this is so, it is also true that Jōshū himself has
been seen through by the two hermits.］。若道二庵主有優劣。未具參學眼［
Furthermore, if you can say that there is a distinction of superiority and
inferiority between the two hermits, you have not yet the eye of realization
.］。若道無優劣。亦未具參學眼［Neither have you the eye of realization if
you say there is no distinction of superiority and inferiority between them.］
－－－
頌曰
眼流星 機掣電 殺人刀 活人劍
His eye is a shooting star, 眼流星
His activity like lightning; 機掣電
A sword that kills man, 殺人刀
A sword that gives man life. 活人劍
When discerning others, Jōshū’s eye darts forth as quickly as a shooting
star. He can evaluate the consciousness of another at a glance, as rapidly
as lightning. He can deprive Zen practitioners of all their delusions with a
word, sharp as a sword. At the same time, he can make them experience
enlightenment by a word, as if giving them new life.
－－－－－－－－－－－－－－－－－－－－－－－－－
The hermits［庵主］ referred to were Zen monks in ancient China who, having
experienced the highest stage of enlightenment, settled down in a small
hermitage.
This was not uncommon at the time of Jōshū, who visited two such
practitioners [修行者]and tried to examine them to fathom the depth of their
Zen realization. It was also an occasion for him to polish his own
realization.
What Jōshū means is, “Is the subject at home? He’s not out, is he?” Of
course the subject is what is called Buddha nature or essential nature,
which is our true self. “Is there anything here? If you have anything, show
it to me.”［有麼有麼］The hermit thrusts up his fist［主竪起拳頭, as if to
say, “The subject is right here. Just this.［无他，就是这！］” A finger ,
a fist— is there any difference? ［拈花一指和竪起拳頭有区别吗？］Jōshū
responds, “The water is too shallow for a ship to anchor”［水淺。不是泊舡
處］ and departs. What a terrible scolding! We must not think that Jōshū
left without casting a glance at the hermit’s face, however, to see his
response to the abuse［赵州测试庵主修行深浅］. If the hermit showed any sign
of having been offended or irritated ［庵主动怒］even a little by the words
of scorn［言语少讥, his Zen practice must have been shallow indeed［禅修不
够道行不深］.
。。。
Then Jōshū says, “Wonderful! Freely you give, freely you take away.
Freely you kill, freely you give life ［能縱能奪能殺能活，真是全能］. What a
master you are!” and he makes a profound bow ［便作禮］. Here, too, as he
was leaving, Jōshū would have glanced at the hermit’s face to see his
response to the praise. If the hermit showed even the slightest sign of
pleasure at his words［欣喜赵州的溢美之词］ Jōshū would have discovered
the degree of the hermit’s state of consciousness［赵州察庵主觉的程度］.
。。。
So when Jōshū was examining the hermits, they must have been examining him
too! That is why Mumon［无门和尚］ says, “It is also true that Jōshū
himself has been seen through by the two hermits.［爭奈趙州却被二庵主勘破］”
。。。
If you try to solve such a contradiction by logic, you will end up
frustrated , so do not try. Here it can be clearly seen again that we cannot
grasp a koan , or Zen, by means of our conceptual way of thinking.
。。。
I should like to add a word of explanation here. When you are truly
enlightened, you will realize that the minds or consciousnesses of the two
hermits are the same, for they are one. They are not even the same, but just
one. They are the substance of our true self, our essential nature, the
denominator of the fraction I have mentioned.
。。。
When you are truly enlightened , you will realize that no two
consciousnesses can be exactly the same. By this I mean the phenomenal or
relative consciousness. Difference and identity can co-exist in the
essential world, but they will be contradictory in logic.
－－－－
Yamada, Koun (2005-06-10). The Gateless Gate: The Classic Book of Zen Koans
(Kindle Locations 1063-1106). Wisdom Publications. Kindle Edition.
(公案链接通前，Page 5). | W**N
发帖数: 1037 | 53 前程两袖黄金泪，公案三生白骨禅；
老后思量应不悔，衲衣持钵院门前。
－
读到这几句，眼红了。 | W**N
发帖数: 1037 | 54 《无门关》公案12 巖喚主人
瑞巖彥和尚。每日自喚主人公。復自應諾。乃云。惺惺著喏。他時異日。莫受人瞞
。喏喏
Every day Master Zuigan ［瑞巖彥和尚，唐巌（岩）头全豁（奯）徒弟］ used to
call to himself, “Master!” and would answer, “Yes!” Again, he would call
, “Thoroughly awake! Thoroughly awake!” and he would answer, “Yes! Yes!”
“Don’t be deceived by others, any day or any time.” “No! No!”
無門曰。瑞巖老子自買自賣。弄出許多神頭鬼面。何故 一箇喚底。一箇應底。一
箇惺惺底。一箇不受人瞞底。認著依前還不是。若也俲他。總是野狐見解
Old Zuigan himself buys and sells. He has many puppet gods and devils with
which he plays. But why? Look! One is calling. One is answering. One keeps
awake. One is not deceived by others. But if you get stuck there, that’s
not it. If you were to imitate Zuigan, it would be the understanding of a
fox.
頌曰
學道之人不識真 只為從前認識神
無量劫來生死本 癡人喚作本來人
The reason those who learn the Way don’t realize the truth Is simply that
they perceive the discriminating consciousness they’ve had all along. 學道
之人不識真 只為從前認識神It is the origin of endless life and death; 無量
劫來生死本Fools take it for the essential self.癡人喚作本來人
－－－
What is the “master”[主人公]? It is, of course, your essential nature ,
which is also called Buddha nature or the primal face before your parents
were born. In Zen, it is sometimes Mu.
….
Below the six senses there is a seventh consciousness, called the
consciousness of transmission or of a constant awareness of “I.” Below
that is the eighth consciousness, which in Sanskrit is called ālaya-vij&#
241;āna, that is, the storehouse of consciousness.
….
Under the eighth consciousness there expands the vast ocean of the ninth
consciousness, which is called the consciousness of the pure and clear
essential nature.
…
It cannot be pictured by concepts or ideas and cannot be understood by
thought. It can only be grasped through the experience of enlightenment or
self-realization.
….
When you experience enlightenment , you will realize that all the six senses
and the seventh and eighth consciousnesses are nothing other than the ninth
, as though they were waves on the water of a vast ocean.
—
When Zuigan calls “Master!” you may think that the one who calls is his
superficial “I” and the master called to is his true essential nature.
That is a misconception.
From the Zen point of view, you should know that the one calling Zuigan and
the one called to are both Zuigan’s essential nature. It is sometimes
expedient to name the superficial consciousness “ego,” but the truth is
that the ego does not have substantial existence. It is merely a concept or
a kind of delusion. When you have once attained true self-realization, you
will realize that what you think of as the ego is nothing but a kind of wave
of, or glorious light from, your essential nature.
…
As long as you are controlled or pulled around by concepts, including that
of ego, they are your enemy because they are the obstacles to obtaining
enlightenment. But if you once attain true self-realization, you will
acknowledge that all concepts are nothing but the glorious light of your
self-nature.
….
So, after enlightenment we must endeavor not to let our awareness of the
essential nature diminish. That is why Zuigan called himself “Master!”
every day (maybe every moment) and why he himself replied, “Yes!” He cried
, “Thoroughly awake! Don’t be obscure!” “No, I will not!” he answered
himself . “Don’t be deceived by others, any day or any time.” “No, I
never will.” That was the way Zuigan practiced Zen after enlightenment as
well.
...
Buddha may come and say “You are wrong,” or “Your enlightenment is not
true,” you should not be confused but should rely on your realization.
－－
Calling “Master!” is a mask which Zuigan buys himself. The answer “Yes!”
is also a mask that he sells himself. [瑞巖老子自買自賣] “Thoroughly
awake!” is one of the masks, and “Don’t be deceived by others!” and “No
, I will not !” are masks too. But, if you stick to the way of Zuigan, self
-realization is as far from you as before. [認著依前還不是] If you try to
imitate him, it will be nothing but the understanding of a fox, which means
it will be the conceptual understanding of an unenlightened person.[若也俲他
。總是野狐見解]
－－
The reason those who are searching for the truth cannot realize it is simply
that they perceive only the relative consciousness and take it for a fixed
entity [學道之人不識真].
They think it has some kind of form called the spirit, which, when a person
dies, leaves the body and goes somewhere[只為從前認識神].However, that very
concept is the origin of our endlessly going through life and death— which
means all delusions— the origin of our endless transmigration [無量劫來生死
本]. Fools mistake that for the essential nature [癡人喚作本來人].
……………………………………………………………………………………………………
...
Yamada, Koun (2005-06-10). The Gateless Gate: The Classic Book of Zen Koans
(Kindle Locations 1115-1180). Wisdom Publications. Kindle Edition.
(公案链接同前，Page 5). | W**N
发帖数: 1037 | 55 《无门关》公案 13 德山托鉢
德山一日托鉢下堂。見雪峯問者。老漢鐘未鳴鼓未響。托鉢向甚處去。山便回方丈。峯
舉似巖頭。頭云。大小德山未會末後句。山聞。令侍者喚巖頭來。問曰。汝不肯老僧那
。巖頭密啟其意。山乃休去。明日陞座。果與尋常不同。巖頭至僧堂前。拊掌大笑云。
且喜得老漢會末後句。他後天下人不奈伊何
One day Tokusan came down to the hall carrying his bowls德山一日托鉢下堂.
Seppō asked him, “Old Master, the bell has not yet rung nor the drum
sounded. Where are you going with your bowls?”見雪峯問者。老漢鐘未鳴鼓未響
。托鉢向甚處去。Tokusan immediately went back to his room山便回方丈. Seppō
told this to Gantō峯舉似巖頭. Gantō said, “Great Tokusan though he is, he
has not yet realized the last word大小德山未會末後句.” Hearing of this山聞
, Tokusan sent his attendant to summon Gantō and then asked him令侍者喚巖頭
來。問曰 “Don’t you approve of this old monk汝不肯老僧那?” Gantō
secretly whispered his intention巖頭密啟其意. Tokusan remained silent山乃休
去. Sure enough, the next day when Tokusan ascended the rostrum明日陞座, his
talk was quite different from usual果與尋常不同. Gantō went to the front
of the Zen hall and rubbing his hands together巖頭至僧堂前, laughed loudly
and said拊掌大笑云, “Wonderful! How happy I am that our Old Man has
realized the last word且喜得老漢會末後句. From now on he’ll be subject to
no one on earth他後天下人不奈伊何.”
－－
The point to notice in this koan is how Tokusan （德山和尚，周金刚，善讲《金
刚经》） and Gantō （巌（岩）头全豁，公案12 严得师父） cooperate in
striving to lead Seppō （雪峰义存 禅师） to experience great enlightenment.
One day Tokusan came down from his room to go to the hall to eat. Seppō
was tenzo, the monk in charge of the kitchen and responsible for the meals.
When he saw Tokusan coming along he said, “Where are you going, Old Master?
“ Tokusan said nothing and quietly returned to his room.Here was Tokusan
unconsciously showing him the supreme world of Zen by his action, but Seppō
could not recognize his master’s state of mind. Similarly Mahakashyapa
realized what Shakyamuni really meant when he twirled a flower in front of
the assembled monks［佛祖拈花］. Seppō seems, moreover, to have been a
little proud of putting Tokusan in his place and told Gantō about it.
Hearing this gave Gantō an idea about how to lead Seppō to enlightenment,
so he said, “Is that so? Our old man Tokusan, great as he is, has not
realized the last word of Zen.”Literally, the last word would seem to mean
the highest state of consciousness in Zen. Gantō’s device was to prod Sepp
ō, who was lingering along the way, by making him wonder whether there
might be a last word. What is it? He must strive to achieve it in deeper
realization.
The next day Gantō was still trying to incite Seppō to deeper realization,
but in spite of all these efforts, Seppō was not able to attain it at that
time. It was some years later that Seppō finally came to great
enlightenment under Gantō’s guidance.
－－－
無門曰。若是末後句。巖頭德山俱未夢見在。撿點將來好。似一棚傀儡
As for the last word若是末後句, neither Gantō nor Tokusan have ever heard
it, even in a dream巖頭德山俱未夢見. When I examine this point撿點將來好, I
find they are just like puppets on a shelf似一棚傀儡.
The last word? Not only Tokusan and Gantō but even the Buddhas and the
patriarchs themselves do not know what it is, for it is beyond perception .
The last word is that which is spoken without using lips and tongue. It has
no meaning. It is nothing. It is less than nothing, so to speak. But how
about the first word?
Mumon’s statement that upon examining the actions of Tokusan and Gantō,
they seem to be puppets is merely feigned ill will. In his heart he is
praising them highly. They have neither pride nor shame; no thought at all
in their consciousness, only sincere kindness and the desire to help Seppō
come to enlightenment. You should learn to appreciate the irony often found
in Zen writings.
－－－
頌曰
識得最初句 便會末後句
末後與最初 不是者一句
If you grasp the first word, 识得最初句
You will realize the last word. 便会末后句
The last word and the first word, 末后与最初
These are not one word.不是者一句
The opening two lines tell us that the first and last words are the same,
but the third and fourth lines tell us that these two words are not one. Do
you know what this means? If you interpret the verse literally and conclude
it means simply that the first and last words are not the same, then no
special comment is needed, but we should appreciate the verse more deeply.
If two things are exactly the same, there is no need to say they are one,
for one is a concept based on the premise that there are two. To say that A
is the same as A, or that A and A are one, is nonsense. A is not one with A.
A is not one with any identical thing, not even itself. A transcends the
concept of oneness. Thus, the verse tells us, “These are not one word.”
－－－－－－－－－－－
Yamada, Koun (2005-06-10). The Gateless Gate: The Classic Book of Zen Koans
(Kindle Locations 1183-1242). Wisdom Publications. Kindle Edition.
(Page 5). | W**N
发帖数: 1037 | 56 公案5-13 在下面莲子的10-32楼。
http://www.mitbbs.ca/article_t1/Wisdom/31660497_0_1.html
－－－
《无门关》公案14
南泉斬猫
南泉和尚。因東西堂爭猫兒。泉乃提起云。大眾道得即救。道不得即斬却也。眾無
對。泉遂斬之。晚趙州外歸。泉舉似州。州乃脫履。安頭上而出。云。子若在即救得猫兒
無門曰。且道。趙州頂草鞋意作麼生。若向者裏下得一轉語。便見南泉令不虛行
。其或未然險
頌曰
趙州若在 倒行此令 奪却刀子 南泉乞命
http://buddhism.lib.ntu.edu.tw/BDLM/sutra/chi_pdf/sutra19/T48n2 Page 6).
In this case , it is a cat. Now, what does the cat mean? It is the symbol of
the origin from which all relative thought arises .
To kill the cat means to cut off the origin of all delusive thoughts. This
is precisely what Nansen did.
Jōshū, of course, was deeply enlightened and had swept away not only all
delusive thoughts but also all remembrance of enlightenment.
In Jōshū’s heart there was nothing, not even thoughts such as these. He
did not say a word. By his action alone he showed his state of consciousness
and gave the master his answer to the koan.
In that action there was no discriminative thinking, not even the thought
that sandals belong on the feet and not the head. But I do not want you to
think that wearing sandals on your head is characteristic of Zen!
If your thinking is like that, then you are on the fox level. As I said
before, our aim in Zen is not to become strange or peculiar but to become a
true person.
Nansen’s sword kills everything, and Jōshū gives everything life. They
represent the two sides of Zen activity. One side, represented by Nansen,
extinguishes or cuts off delusions which arise fundamentally from opposing
subject and object. The significance of this is to cut off all evil.
There is a Zen saying, “There is not even a grain of dust in the essential
world.” The other side of Zen activity is to give life to everything.
Jōshū presents this side uniquely by his extraordinary action. Its
significance is to practice all good. There is a Zen saying, “Nothing
remains outside the Buddha’s Dharma.” In order to promote man’s spiritual
advancement, both are indispensable.
Yamada, Koun (2005-06-10). The Gateless Gate: The Classic Book of Zen Koans(
Kindle Locations 1268-1287). Wisdom Publications. Kindle Edition. | W**N
发帖数: 1037 | 57 公案5-13 在下面莲子的10-32楼。
http://www.mitbbs.ca/article_t/Wisdom/31661741.html
14 http://www.mitbbs.ca/article_t1/Wisdom/31660497_0_1.html
《无门关》公案15 洞山三頓
雲門因洞山參次。門問曰。近離甚處。山云渡。門曰夏在甚處。山云湖南報慈。門
曰幾時離彼。山云八月二十五。門曰放汝三頓棒。山至明日却上問訊。昨日蒙和尚放三
頓棒。不知過在甚麼處。門曰飯袋子。江西湖南便恁麼去山。於此大悟
When Tōzan （洞山） came to Unmon （雲門） for instruction, Unmon asked, “
Where have you come from?” Tōzan said, “From Sado.” Unmon said, “Where
were you during the summer retreat?” Tōzan said, “At Hōzu Monastery,
south of the lake.” Unmon said, “When did you leave there?” Tōzan said,
“On the twenty-fifth of August.” Unmon said, “I spare you sixty blows.”
The next day Tōzan came up to Unmon and asked, “Yesterday you spared me
sixty blows though I deserved them. I beg you, sir, where was I at fault?”
Unmon said, “Oh, you ricebag! Have you been wandering about like that,
nowwest of the river, now south of the lake?” At this, Tōzan had
greatrealization.
Yamada, Koun (2005-06-10). The Gateless Gate: The Classic Book of Zen Koans(
Kindle Locations 1301-1306). Wisdom Publications. Kindle Edition.
－－－————————————————
無門曰。雲門當時便與本分草料。使洞山別有生機一路。家門不致寂寥。一夜在是
非海裏。著到直待天明。再來又與他注破。洞山直下悟去。未是性燥。且問諸人。洞山
三頓棒合喫不合喫。若道合喫。草木叢林皆合喫棒。若道不合喫。雲門又成誑語。向者
裏明得。方與洞山出一口氣
At that time, if Unmon（雲門） had given Tōzan （洞山） the essential food
of Zen and awakened him to an active Zen spirit, his family gate would not
have become so desolate. Tōzan struggled with himself in agony all through
the night and at daybreak came to Unmon again. Unmon gave him a further push
to break through. Although Tōzan attained realization immediately, he
still could not be called bright. Now I ask you, does Tōzan deserve sixty
blows with the stick or not? If you say he does, then all the trees, grasses
, thickets, and groves should be beaten. If you say he does not, then Unmon
is telling a lie. If you grasp this clearly, you are breathing through one
mouth with Tōzan.
－－
As you know, everything, every action of ours in the phenomenal world, is
nothing but the perfect manifestation of the substantial world, which is
nothing but our essential nature. Everyone and everything in the whole world
is perfect and guiltless. In this respect, Tōzan（洞山） did not commit
any fault. All his answers were correct. If you say he is guilty, then not
only everything in the monastery but also everyone in the world must be
guilty, for there is not even the tiniest bit of a difference between Tōzan
and the rest of us. “If you say he does not, then Unmon is telling a lie.
” If Tōzan is not guilty, then Unmon is a liar and deserves a beating
himself. “If you grasp this clearly, you are breathing through one mouth
with Tōzan.” This means your enlightenment will be as clear as Tōzan’s.
Yamada, Koun (2005-06-10). The Gateless Gate: The Classic Book of Zen Koans
(Kindle Locations 1307-1312，1365-1371). Wisdom Publications. Kindle Edition
.
－－－－——————————————————
頌曰
獅子教兒迷子訣 擬前跳躑早翻身
無端再敘當頭著 前箭猶輕後箭深
The lion has a puzzling way of teaching its cubs: The cubs crouch, leap and
spring back swiftly; Unintentionally, he gave a checkmate again, The first
arrow was light, but the second went deep.
－－－
“Unintentionally, he gave a checkmate again.” The first checkmate was: “I
spare you sixty blows,” and the second was: “Oh, you ricebag! Have you
been wandering about like that, now west of the river, now south of the lake
?”
“The first arrow was light, but the second went deep.” The first arrow was
not effective enough, but the second hit the target and penetrated deeply.
Yamada, Koun (2005-06-10). The Gateless Gate: The Classic Book of Zen Koans(
Kindle Locations 1312-1315 1378-1381). Wisdom Publications. Kindle Edition.
(公案链接同前 Page 6).
————————————————
As you know, questions and answers in dokusan are limited to the confines of
Dharma and should not deal with anything like social greetings or
travelroutes. In asking such questions, Unmon was trying to discern Tōzan’
s
consciousness, but the monk did not understand this.Tōzan might have been
riding on a very fine horse, all the time unaware he was even on a horse.His
route was always the highest way, but he did not know it. In short, he was
recognizing only things outside of himself.
I would like to point out that a deeply enlightened person might answer
Unmon’s questions in the same way as Tōzan. There would then be other
indications, however, by which a true Zen master could recognize
enlightenment— such as the manner of walking or talking, or a light in the
person’s eyes. In any event, Tōzan did not show the slightest degree of
enlightenment.
The real meaning of Unmon’s statement is, “You deserve to be beaten with
sixty blows, but I will spare you so as not to dirty the stick.” This
remark is more stinging than even sixty blows! But we must remember that it
was a very kind stinging on Unmon’s part.
Tōzan was not able to sleep . The following morning at dawn he went to
Unmon and asked, “Yesterday you spared me sixty blows. I beg you to tell me
, where was I at fault?”
Unmon replied, “Oh, you ricebag! Have you been wandering about like that,
now west of the river, now south of the lake?” This means, “Oh, you good-
for-nothing! What are you trying to find, wandering all over the world,going
from one Zen master to another?” Many Zen students like to go from master
to master, looking for something with which to become enlightened. It takes
most of them a long while to find out that they must grasp it within
themselves. In any event, with this remark Tōzan attained great
enlightenment.
Yamada, Koun (2005-06-10). The Gateless Gate: The Classic Book of Zen Koans(
Kindle Locations 1334-1351). Wisdom Publications. Kindle Edition. | W**N
发帖数: 1037 | 58 《无门关》公案 16 鐘聲七條
雲門曰。世界恁麼廣闊。因甚向鐘聲裏披七條
Unmon said, “The world is vast and wide like this. Why do we put on our
seven-panel robe at the sound of the bell?”
Yamada, Koun (2005-06-10). The Gateless Gate: The Classic Book of Zen Koans
(Kindle Locations 1385-1386). Wisdom Publications. Kindle Edition.
－－－
無門曰。大凡參禪學道。切忌隨聲逐色。縱使聞聲悟道見色明心。也是尋常。殊不
知。衲僧家騎聲蓋色。頭頭上明。著著上妙。然雖如是且道。聲來耳畔。耳往聲邊。直
饒響寂双忘。到此如何話會。若將耳聽應難會。眼處聞聲方始親
Generally speaking, in practicing and studying Zen, it is most detestable to
follow sounds and pursue colors. Even though you may become enlightened
through hearing sounds and come to realize mind by seeing colors, that is
the ordinary way of things. People do not know that for real Zen monks, when
they are riding on sounds and becoming one with colors, everything is clear
, moment by moment, everything is full of wonder, action after action. When
you hear a sound, however, just tell me, does the sound come to the ear or
the ear go to the sound? Even though you have extinguished both sound and
silence, what will you realize here? If you hear with the ear, you cannot
realize it. When you hear with the eye, for the first time it will become
intimate （得了！ That's it!）.
Yamada, Koun (2005-06-10). The Gateless Gate: The Classic Book of Zen Koans
(Kindle Locations 1387-1392). Wisdom Publications. Kindle Edition.
－－
頌曰
會則事同一家 不會萬別千差
不會事同一家 會則萬別千差
With realization, all things are of one family, Without realization,
everything is separate and different; Without realization, all things are of
one family, With realization, everything is separate and different.
Yamada, Koun (2005-06-10). The Gateless Gate: The Classic Book of Zen Koans
(Kindle Locations 1393-1395). Wisdom Publications. Kindle Edition.
－－－
(Page 6). | W**N
发帖数: 1037 | 59 《无门关》公案 17 國師三喚
國師三喚侍者。侍者三應。國師云。將謂吾辜負汝。元來却是汝辜負吾
The national teacher called his attendant three times, and three times his
attendant responded. The national teacher said, “I thought I was standing
alone with my back to you, but now I find that you are standing alone with
your back to me.”
無門曰。國師三喚舌頭墮地。侍者三應。和光吐出。國師年老心孤。按牛頭喫草。
侍者未肯承當。美食不中飽人飡。且道那裏是他辜負處。國清才子貴。家富小兒嬌
The national teacher called three times and his tongue dropped to the
ground. The attendant responded three times, emitting the answer with light.
The national teacher was old and lonely. He held the cow’s head and forced
it to eat grass. The attendant would have none of it; delicious food has
little attraction for a man who has had enough to eat. Just tell me, where
are they standing alone with their backs to each other? When the country is
prosperous, persons of talent are esteemed; children of rich families are
too proud to eat plain food.
頌曰
鐵枷無孔要人擔 累及兒孫不等閑
欲得撑門并拄戶 更須赤脚上刀山
We must carry an iron yoke with no hole,鐵枷無孔要人擔
It is not a slight matter, the curse is passed on to our descendants累及兒
孫不等閑;
If you want to support the gate and sustain the house, 欲得撑門并拄戶
You must climb a mountain of swords with bare feet. 更須赤脚上刀山
This verse is telling us that it is a tremendous task to support true
Buddhism. The iron yoke with no hole means an unbearable burden. The gate is
the gate of Buddhism, the true way of Buddha , and the house is, of course,
the house of Buddhism. Mumon［无门和尚］ is telling us that supporting this
decaying house is just like carrying an iron yoke without a hole, or
climbing barefoot a mountain covered with protruding blades . Our
descendants will never have peace or rest, bearing forever the heavy burden
they inherit.
————————————
After the third time, the national teacher said, “I thought I was standing
alone with my back to you, but now I find that you are standing alone with
your back to me!” The national teacher is showing that everything is
independent and alone, in and with the whole universe. He means, “I thought
I was standing alone in the whole universe with you lost behind me, but now
I find that you are standing alone in the whole universe and that I am lost
behind you.” With this the national teacher is recognizing the attendant’
s realization of the essential world.
When the national teacher calls, “Attendant!” his calling is the essential
nature itself appearing in full view on the surface; there is nothing in
the whole universe but the calling.
In the same way, when the attendant responds, “Yes!” it is his essential
nature itself appearing on the surface; there is nothing but “Yes !” in
the whole universe.
The national teacher recognized that the attendant had realized the world of
the essential nature, so what he was really saying was, “1 recognize that
you have realized you are standing alone in the whole universe, just as I am
.” This is Echū’s confirmation of the attendant’s enlightenment . When
one thing or person manifests itself on the stage, there can be nothing else
. Everything and every person is completely solitary.
Yamada, Koun (2005-06-10). The Gateless Gate: The Classic Book of Zen Koans
(Kindle Locations 1457-1501). Wisdom Publications. Kindle Edition.
（公案链接同前 p.7） | s*********7
发帖数: 58 | 60 你这个言论想法，是和。。相背哒。。。
别自己瞎看瞎听瞎想了。。。
看你成天忙活蹦跶的。。。
【在 W**N 的大作中提到】
: 佛家要救脱，成“佛”，要否定人！ 人？ 弗（不）！学儒求道是第一，二步。修佛要
: 把把“人”拿掉，没有了“人”那些丝丝交织的东西也就脱落了！Sekon的那个“纳”
: 字尤其妙！这个“纳”，去了“人” 和 “丝”就看见了“门”。见的是空门，入了门
: ，门还是空的，见空！入了门， 还有心， 闷呐！
: －－－－
: 此处从何下功夫？无心？或无门？
: 无门！新境界。
: 心尚在，此心非彼心。
: 以心传心之心也！
: －－
| | | W**N
发帖数: 1037 | 61 馬祖道一曾云：
汝等諸人，各信自心是佛，此心即是佛心。達磨大師從南天竺國來，躬至中華，傳上乘
一心之法，令汝等開悟。又引《楞伽經》文，以印眾生心地。恐汝顛倒，不自信此心之
法，各各有之，故《楞伽經》云：佛語心為宗，無門為法門。
－－－
《松源崇岳生平及其禪思與禪風》
enlight.lib.ntu.edu.tw/FULLTEXT/JR.../misc386100.pdf
【在 W**N 的大作中提到】
: 佛家要救脱，成“佛”，要否定人！ 人？ 弗（不）！学儒求道是第一，二步。修佛要
: 把把“人”拿掉，没有了“人”那些丝丝交织的东西也就脱落了！Sekon的那个“纳”
: 字尤其妙！这个“纳”，去了“人” 和 “丝”就看见了“门”。见的是空门，入了门
: ，门还是空的，见空！入了门， 还有心， 闷呐！
: －－－－
: 此处从何下功夫？无心？或无门？
: 无门！新境界。
: 心尚在，此心非彼心。
: 以心传心之心也！
: －－
| W**N
发帖数: 1037 | 62 上堂舉司問鼎州文殊：「萬法歸一， 一歸何處？」殊
云：「黃河九曲。」木庵頌云：「九曲那容眨眼看，操舟
誰解別波瀾。文殊曾展回天手，直得朝宗萬派乾。」（松
源崇岳）師云：「木庵和尚與麼道，只具一隻眼。」
宋．松源崇岳著，善開等編，《松源崇岳禪師語錄》卷上，頁351 下-352
上。 | o********r
发帖数: 193 | 63 ?
【在 W**N 的大作中提到】
: 佛家要救脱，成“佛”，要否定人！ 人？ 弗（不）！学儒求道是第一，二步。修佛要
: 把把“人”拿掉，没有了“人”那些丝丝交织的东西也就脱落了！Sekon的那个“纳”
: 字尤其妙！这个“纳”，去了“人” 和 “丝”就看见了“门”。见的是空门，入了门
: ，门还是空的，见空！入了门， 还有心， 闷呐！
: －－－－
: 此处从何下功夫？无心？或无门？
: 无门！新境界。
: 心尚在，此心非彼心。
: 以心传心之心也！
: －－
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