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发帖数: 1037 | 1 公案5-13 在下面莲子的10-32楼。
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《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, now
west of the river, now south of the lake?” At this, Tōzan had great
realization.
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 travel
routes. 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. |
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