指月錄
張尚德講述
天儀記錄
魏盛英譯
大禪師
天皇道悟
的
真悟
Book of Moon-directing
Lecturer: Shang-te Chang
Recorder: Tian-yi
Translator: Wei Sheng
True Enlightenment
of Grandmaster Dao-wu at Tian-huang
克服與超越
這是第三次和各位一起來了解《指月錄》。我有一點認識和感想。在人類的歷史和文明中，怎麼會有如此之奇人怪哲。這些人不多，真有記錄的只有一兩百人左右，他（她）們都不是用超然物外、智慧一等所能形容的，真是超人中的超人。怎麼會有這種人，這是第一個認識。
To discipline and transcend oneself
This is our third time to comprehend the Book of Moon-directing, and I have some understanding and feelings: how can there be so eccentric talents in human history and civilization? There were not many people on record, between one hundred and two hundred. Their detachment and intelligence were beyond description, and they were the most amazing supermen of supermen. How could there be such people? This is my first understanding.
第二，他們幾乎百分之九十以上沒有進過學堂，都是不識字的。當然，揭開謎底，他們是過去世所帶來，全部是表演示現。所以，我本來是研究哲學，到四十八歲以後發現，真正的禪這件事，何以會如此之奇妙，如此之引人入勝！
禪是最高的智慧。這裡是達摩書院，是達摩禪。你們好幾位在這裡專修，我沒甚麼了不起，也完全不能給你們什麼。但有一點可供各位參考：中國歷史上，好多是沒有家或是少小就離開家的孤兒當上皇帝的，許多大禪師，更是如此。
Second, majority of them (over ninety percent) were never schooled, and were illiterate. Of course, the truth is, they were manifestations by historical sage-personages. Therefore, as a philosophical researcher, at the age of 48 I found Zen so amazing and fascinating!
Zen is the brightest wisdom. Here is Dharma Academy, on Bodhidharma Zen. Several of you meditate here, while I am not really something and can give you nothing. However, for your information, in Chinese history, many Emperors were from homeless orphans or wanderers. So were the Grandmasters.
今天我的兩個小孩來，他們以前在念書的時候，我也沒有怎麼管過他們，只告訴他們兩句話：
「兒子：不要犯法。」
「兒子：要善良。其他，你做甚麼都可以。」
這些給你們參考。否則，這個課你們聽不下去，也不會有收穫。就是：
你究竟要搞甚麼呢？做為一個人，你究竟要做甚麼？
不是不要家喔，我兩個兒子來了，還是把我當父親，我也總是跟他們講講話，問問他們：
做為一個人，你究竟要怎麼走？
禪完全是克服自己、超越自己的。
美國大元帥麥克阿瑟去世前，給他兒子一句話：
「你要去克服別人之前，先要克服自己。」
Today my two children came here. When they were in school, I did nothing for discipline but made two remarks:
'Son, do not break the law.'
'Son, be good. Then you can do any other you want.'
These are for your reference. Or else it is hardly bear to listen to this lecture, and it is of little avail for you. In other words:
What on earth do you want? As a man what on earth do you want?
It is not to abandon the family. My two sons still regard me as father, and I always talk to them and ask:
'Being a man, how on earth do you want to go?'
Zen is complete discipline and transcendence of oneself.
Marshal MacArthur said:
'Build me a son who will master himself before he seeks to master other men.'
這一堂跟各位介紹一位不得了的天皇道悟禪師。這麼一個了不起的禪師，六十捨報，我已經活了八十多了，還搞甚麼，想起他來我慚愧。這篇中有十幾個重點，豈止是超然物外所能形容的，我非常禮敬他。
文中有十幾點，沒有一點不精彩。
This lecture I will introduce you to an extraordinary Master, Dao-wu at Tian-huang. This extraordinary Master passed away at 60. I am over 80, and what else to do? I am ashamed in front of him. There are a dozen of keynotes in this paragraph, beyond the description of detachment.
I am very respectful to him.
Each of these keynotes is brilliant.
荊州天皇道悟禪師，婺州東陽張氏子。神儀挺異。幼而生知。年十四。懇求出家。父母不許。遂減食飲。父母不得已許之。及出家。精修梵行。風雨昏夜宴坐丘塚。離諸怖畏。謁徑山國一受心法。服勤五載。復謁馬祖重印前解。依止二夏。後謁石頭而致問曰：離却定慧。以何法示人？頭曰：我這裏無奴婢。離個甚麼？曰：如何明得？頭曰：汝還撮得虛空麼？曰：恁麼則不從今日去也？頭曰：未審汝早晚從那邊來？曰：道悟不是那邊人。頭曰：我早知汝來處也。曰：師何以贜誣於人？頭曰：汝身現在？曰：雖然如是。畢竟如何示於後人？頭曰：汝道誰是後人？師從此頓悟。罄殫前二哲匠言下有所得心。後居天皇。客無貴賤。皆坐而揖。江陵尹右僕射裴公。稽首問法。師接之無加禮。裴愈歸向 元和丁亥四月示疾。命弟子先期告終。至晦日大眾問疾。師驀召典座。座近前。師曰會麼。曰不會。師拈枕子拋於地上。即便告寂。壽六十。臘三十五。
Master Dao-wu at Tian-huang, Jing State, was born to Zhang family at Dong-yang, Wu State. (He was) eminently spirited and featured, and born wise. When he was 14, he asked to renounce the secular life, and was rejected by his parents. So he dieted, and his parents were forced to agree. Once left, he dedicated himself to the Pure Practice. He meditated in the graveyard at night, regardless of weather, and away from fears. He visited Guo-yi at Mountain Jing for mentorship, and attended for five years. Later he visited Ma-zu, confirmed previous understanding, and served as a disciple for two years.
Later he visited Shi-tou and asked: 'Alienating from samadhi and prajna, what to reveal to people?' Shi-tou said: 'There is no slave here, what to alienate?' (Dao-wu) said: 'How to reveal that?' Shi-tou said: 'Do you still pinch the void?' (Dao-wu) said: 'How to transcend the elapse from today?' Shi-tou said: 'I wonder where you come from day and night?' (Dao-wu) said: 'Dao-wu is not over there.' Shi-tou said: 'I have long known where you come from.' (Dao-wu) said: 'Why do you frame me with spoils?' Shi-tou said: 'Where is your body now?' (Dao-wu) said: 'Nevertheless, how to redeem the futurities?' Shi-tou said: 'Who is the futurity?' Upon this, Dao-wu was instantly enlightened. He was fully conscious of the two former philosophers, and was illuminated at the words.
Later he resided at Tian-huang. All guests both high and low were seated and saluted. The mayor of Jiang-ling, honorary cabinet minister Pei, kotowed for advice. The Master greeted him as usual. Minister Pei was further convinced.
In April 807AD, the master was ill and told students his forthcoming Nirvana. At the end of the month, people asked about his health. In a sudden the Master called the Chef. The Chef went over. The Master asked: 'Know?' The chef said: 'No.' The Master threw the pillar down to the ground, and passed away. He died at the age of 60, with 35 years as a Buddhist.
在家和尚
荊州天皇道悟禪師。婺州東陽張氏子。神儀挺異。幼而生知。
〈第一點〉神儀挺異。幼而生知。
練精化氣，練氣化神，練神還虛。神，聖而不可知者謂之神。儀，天生的儀采。挺異，高邈而超人。他幼而生知，三世因果善根帶來的，已知很多法。佛法講三世因果，禪門若還不在三世因果中，那絕對是天下中的大笑話。宇宙中若有文明，那真是文明中笑話中的笑話。
Monk in the secular life
Master Dao-wu at Tian-huang, Jing State, was born to Zhang family at Dong-yang, Wu State. (He was) eminently spirited and featured, and born wise.
Keynote I. (He was) eminently spirited and featured, and born wise.
Transforming vitality into Ki, transforming Ki into spirit, and transforming spirit into Emptiness (Sunya). Spirited, when the sage is beyond our knowledge, he is what is called a spirit-man. (Mencius, tr. by James Legge) Featured, innate bearing. Eminently, nobly and exceptionally. He is born wise, as a loremaster, due to the 'good roots' in karma. Buddhism is on karma (cause and effect) in the three periods of time, and it is ridiculous to say that Zen is independent of karma in the three periods of time. It would be even more ridiculous to say that there is any civilization in the universe.
〈第二點〉年十四懇求出家。父母不許。遂減食飲。
為什麼懇求出家？受不了庸俗。受不了吵鬧不清淨，天生的與《金剛經》所說的寂靜在一起。處處是道場、時時是淨土，在家亦是。
道悟禪師不要家了，遂減食飲，即自己在家做和尚！不要隨便看過去了。父母不得已許之。父母同意他出家了。
人生在世，有四部曲：
認識、選擇、決定、實現。
學佛乃真大丈夫事也！父母不准，我就自己在家做真和尚。
Keynote II. When he was 14, he asked to renounce the secular life, and was rejected by his parents. So he dieted.
Why did he ask to renounce the secular life? He couldn't endure the vulgarity. With the innate quiescence in the Diamond Sutra, he couldn't endure the defiling quarrels.
There is the site of enlightenment anywhere, and the pure land anytime, even in the secular life.
Master Dao-wu deserted his family. So he dieted, to be a monk in the secular life. Pay attention. And his parents were forced to agree, to his renouncing.
Being a man, there is a tetralogy:
understanding, choosing, determining, achieving.
To be a buddhist is to be a true man! Since parents didn't permit, I could be a true monk in the secular life.
梵行
〈第三點〉及出家。精修梵行。
在人、事、物三清淨中，身心清淨叫梵行。修行像泡菜一樣的泡在這裡面叫精修，要在智慧上和真正的經驗現量上修。
Pure Practice
Keynote III. Once left, he dedicated himself to the Pure Practice.
Physical and mental purity in the pureness of people, events and things, is called Pure Practice. Practice like pickles preserved in pickles, is called dedication, to wisdom and empirical direct awareness (pratyaksam).
宴坐邱塚好修行
〈第四點〉風雨昏夜。宴坐邱塚。離諸佈畏。
真正在墳墓修行，沒有不成就的。他立即達到佛法初步的遠離顛倒夢想、遠離恐怖，能夠在墳墓裡面修行就甚麼都不怕了。
Meditation in the graveyard
Keynote IV. He meditated in the graveyard at night, regardless of weather, and away from fears.
Whoever practices in the graveyard will succeed. He will immediately achieved the first step of Buddhism, 'leaving distorted dream-thinking far behind', away from fears, not afraid of anything once practicing in the graveyard.
我剛來這裡起書院時，這裡也有鬼和十幾種毒蛇，現在這裡都是佛。天龍八部裡面也有很多鬼，若與鬼做朋友，他會很愛你敬重你的。打香板也需要天龍八部護衛。首先，一定要相信佛、要依佛、歸佛、靠佛，否則天龍八部為何護衛你。第二點，因為依佛、歸佛、靠佛了，慈心和悲心一定出來；因為慈心悲心一定出來，就會知道自己不夠，就會徧學一切法；因為要徧學一切法，就非學五明六通不可。所以我希望至少十年二十年後，能出一兩個可以打板子的。不表示我可以打板子，我是個教書匠，因為我手力還好，還有點氣功，所以我敢打那板子，並不是我會打，也並不是說我繼承南老師，沒有這個。我已經把怎麼打板子告訴你們了。假使你不會而你去打，不但把自己打死，也全把祖宗八百代都打死的。如果祖宗八百代還在地獄，而你能打禪板，那祖宗八百代也可以超生。這是釋迦牟尼佛講的。祂說：
「度盡一切眾生，實無眾生可度者。」
When I came here to build the academy, there were ghosts and a dozen kinds of poisonous snakes. There are also plenty of ghosts in the Crowds of devas and nagas. If you make friends with the ghost, he will adore you and respect you. To beat the ferule is also protected by the Crowds of devas and nagas. First, you definitely believe in Buddha, rely on Buddha, comply with Buddha, and depend on Buddha, or else why do the Crowds of devas and nagas protect you? Second, as you rely on Buddha, comply with Buddha, and depend on Buddha, the mind of kindness and compassion will definitely emerge; as the mind of kindness and compassion definitely emerge, you will find your deficiency and study all-round; as you study all-round, you have to study the panca-vidya and the six supernatural powers. So I hope in ten or twenty years, there will be one or two people to beat the ferule. This doesn't mean that I am qualified to beat the ferule. I am just a teacher, with steady hands and expertise in Ki, so I dare to beat the ferula, rather that I am able to beat the ferula, nor I succeed Master Nan. I have told you how to beat the ferula. If you beat the ferula though you are unable to beat, you will not only beat yourself to death, but also beat your ancestors to death. If your ancestors were still in the hell, when you are able to beat the ferula, your ancestors will be liberated. This is lectured by Sakyamuni Buddha:
'Of all sentient beings taken to salvation, there is actually no sentient being taken to salvation.'
服勤
〈第五點〉謁徑山國一受心法。服勤五載。
服勤，甚麼都給。絕對信服，有甚麼就給甚麼，絕對的沒有自己，叫做服勤。木訥祖師如何服勤的故事，你們都知道，知道沒有用，要去做。如果一點慚愧心都沒有，誠誠敬敬的服勤心，就出不來。
真服勤，必然無我。
Attending
Keynote V. He visited Guo-yi at Mountain Jing for mentorship, and attended for five years.
Attending, serving attendance. To be completely convinced, to serve whatever you possess, to completely negate yourself, is called Attending. You all know the story of Master Milerepa's attending. It is useless to know, you have to do. If there is no sense of shame, the attending of sincerity would not emerge.
True attending must be selfless (no-self).
依止
〈第六〉復謁馬祖。重印前解。依止二夏。
以前所知道的種種，在馬祖道一禪師那裏得到了答案。依，依靠。止，絕對的定在馬祖的一切一切上，好好的跟他學習。人是在學習與反省中成長的，我們究竟學了一點甚麼。蘇格拉底說：要了解自己。
Dependency and devotion
Keynote VI. Later he visited Ma-zu, confirmed previous understanding, and served as a disciple for two years.
All of the previous understanding, were resolved at Master Ma-zu (Dao-yi). Dependency, to rely on; devotion, to follow Ma-zu absolutely, all of all, to learn from him earnestly. People grow up in learning and reflection. What have we learned? Socrates said, 'Know yourself.'
好了，了解了自己什麼呢？又說自己還在貪嗔癡裡面，那就要去研究、去了解為什麼在貪嗔癡裡面。《百法明門論》裡面講得清清楚楚，有大中小二十個隨煩惱，和貪嗔癡慢疑惡見六個根本煩惱，根本煩惱是根根，一時度不了的。要在二十個大中小隨煩惱中去敲打自己，究竟度到甚麼一個地步了？例如講慳吝，慳是看不得別人好，吝是不幫助別人好。你甚麼時候心理能接受別人好了？我講我自己：做好事沒力量、做壞事沒膽量、玩耍也搞不出花樣。你說你自己就是這麼一個人，整天到晚就是這樣。那為什麼是這樣一個人呢？那就要想到，喔，是自己的業報了，對不對？如此反省、敲打自己，這才叫做學佛！
真學佛，即依止，依止上師、依止佛、依止自己的反省、改過與學習。
Well, what to know in yourself? You say you are still within greed, anger and ignorance, so you should study to know why you are within greed, anger and ignorance. It is clear illustrated in the Shastra on the Door to Understanding the Hundred Dharmas, that there are twenty derivative afflictions (three groups of lesser, middling, and greater) and six fundamental afflictions (greed, anger, ignorance, arrogance, doubt, improper views). The fundamental afflictions are origins which cannot be eradicated in a short time, while the twenty derivative afflictions are worthy of introspection. For example, stinginess: stingy, you cannot stand watching other people's fortune; mean, you don't help other people. When could you accept other people's fortune? And I myself have no strength for good, no courage for bad, no tricks for fun. You say this is exactly what you are day and night. Then why are you such a person? You have to realized that it is your retribution, right? Such practice of self-introspection and self-irritation is important for a true Buddhist.
A true Buddhist serves as a disciple, dependent upon Master, upon Buddha, upon self-introspection, self-penitence and self-study.
謁見石頭禪師
下面分六點說明，每一點都重要。
A. 後謁石頭而致問曰：離卻定慧。以何法示人？
頭曰：我這裡無奴婢。離個甚麼？
佛法離不開定慧，沒有定慧就沒有佛法。石頭希遷禪師把定慧否定掉也就罷了，他怎麼否定？他說定慧是奴婢。實則他已經成就最高最高的定和智慧了，所以他說我要那個定慧做甚麼。簡直妙透了！這是已有的無盡肯定，隱含在否定中。
Audience with Master Shi-tou
The next section will be illustrated in six points, each of which is very important.
A. Later he visited Shi-tou and asked: 'Alienating from samadhi and prajna, what to reveal to people?'
Shi-tou said: 'There is no slave here, what to alienate?'
Buddhism cannot alienate from samadhi and prajna. Without samadhi and prajna, there is no Buddhism. It is alright that Master Shi-tou (Xi-qian) denied samadhi and prajna, but how did he deny? He said samadhi and prajna were slaves. Actually he had achieved supreme samadhi and prajna, therefore he said he had nothing to do with samadhi and prajna. How marvellous! This is infinite affirmation, implicated in denial.
B.曰。如何明得？
道悟問：我要怎麼樣才可以清清楚楚、明明白白的悟道啊？
明得，大學之道，在明明德。《易經》一陰一陽之謂道，繼之者善也，成之者性也。大學之道，你好好去證到那個得，得甚麼？得大學之道。此處得與道德的德通。「明得」即內聖，也就是明心見性。天皇道悟問石頭大禪師：如何才能明心見性？
B. (Dao-wu) said: 'How to reveal that?'
Dao-wu asked: 'How can I truly and clearly realize?'
What the Great Learning teaches is to illustrate illustrious virtue. Iching: The successive movement of the inactive and active operations constitutes what is called the course (of things). That which ensues as the result (of their movement) is goodness; that which shows it in its completeness is the natures (of men and things). (tr. by James Legge) What you practice to reveal is the Great Learning, which is coherent with morality. To reveal that indicates the inward sage, that is, to find your true self. Dao-wu asked Grandmaster Shi-tou: 'How to find the true self (revelation)?'
大禪師石頭的妙答
頭曰。汝還撮得虛空麼？
石頭回答道：「你還捏得到虛空嗎？」我做給你看（老師伸三指作狀抓取面前虛空）。動作看到沒有？哪個悟了？哪個接到了快回答。捏到了沒有，你捏到了虛空沒有嘛？你整天要做好事，做甚麼好事啊？你整天要悟道，悟甚麼道啊？我在北京大學演講時，與座都是大學最高的學者，其中問我：
「究竟甚麼是悟道」？我立即回答：「悟個沒有悟！」當下即是！當下沒有煩惱！你怎麼樣當下沒有煩惱？不在話下、絕對不害人。
Ingenious response by Grandmaster Shi-tou
Shi-tou said: 'Do you still pinch the void?'
Shi-tou responded: 'Do you still pinch the void?' Let me give you a demonstration. (The Master pinched the void in front with three fingers.) Have you seen my motion? Which of you have been enlightened? Respond quickly if you have been enlightened. Have you pinched the void? You do good every day, whatever good to do? You want to realize Tao everyday, whatever Tao to be realized? When I made speech at Peking University to the audience of senior scholars in universities, an audience asked me: what on earth is the realization of Tao? Immediately I responded: 'Realizing of no realization!' Instant Revelation! Instant transcendence of affiliations! How can you achieve instant transcendence of affiliations? No difficulty in the world. Take it easy, and never do harm to others.
練習不在話下，但不是虛無主義，不是不守規矩，絕不害天害人害物，叫做沒有煩惱。我在講最土的話，各位慢慢去參！你還撮得虛空嗎？佛法！不是講玄喔！是在實際的經驗中，沒有煩惱與痛苦，就是佛。成就了佛，不認為自己是佛，隨緣自得、無緣要隨，飛鳥掠空、一無軌跡與痕跡，無不在理與禮上，最後歸到怡然寂默、不可說！不可說！就是禪。
Learning to take things easy. There is no difficulty in the world. It is not nihilism, nor violation of the rule, and never do harm to heaven, people and things, such is transcendence of affiliation. I speak slang, and you meditate slowly. Do you still pinch the void? This is Buddhism! No Metaphysics! Transcendence of affiliation and suffering in empirical experience, such is Buddha. To achieve Buddha and to be unconcerned of being Buddha; to be contented with any conditions, though there is no condition to accord with, as the skimming bird beyond track and trace; all are on principle and with propriety, and finally converge to contented quiescence that is explicable. Explicable, and such is Zen.
禪是以佛法為基礎。佛法是歸到華嚴，華嚴是歸到普賢行願品。虛空有盡，我願無窮。虛空有盡，你根本都捏不到，好了！把一切交給苦難眾生就沒有事了。每一位真大禪師，都是自然而然和普賢菩薩合而為一的。
哎呀，你還捏得了虛空嗎？意義深的不得了，廣的不得了啊。《指月錄》非常難讀，但是也很好讀的，趣味無窮。
Zen is based on Buddhism. Buddhism converges on the Avatamsaka Sutra, and the Avatamsaka Sutra converges on the Chapter of Samantabhadra's Aspirations. The void is limited, while my aspirations are infinite. The void is limited, and you cannot pinch it. Fine, it is free to dedicate to the suffering sentient beings. Each true grandmaster is in spontaneous unity with Samantabhadra Bodhisattva.
Wow, do you still pinch the void? The meaning is exceedingly deep and exceedingly broad. The Book of Moon-directing is difficult to read, but also easy to read, of boundless interest.
怎樣超越時空？
C.曰。恁麼則不從今日去也？
道悟禪師又問：虛空我懂了。我怎麼樣可以從今天開始，從現在開始就能超越時空呢？
天皇道悟尚未知時空是不相應行法，不知無壽者相，更不知虛空生汝心內，猶如片雲點太清裡。
石頭希遷，四兩撥千斤，對天皇道悟的大哉問，輕描淡述的說：
How to transcend time and space?
C. (Dao-wu) said: 'How to transcend the elapse from today?'
Dao-wu asked again: 'I know the void, but how can I transcend both the time and space from today on, from now on?'
Dao-wu was ignorant of that time and space are Dharmas not interactive with the Mind, ignorant of the devoid of the form of a life, ignorant of that the space created in your heart is like a wisp of cloud that dots the vast sky.
Shi-tou (Xi-qian), as a butterfly distant to a hurricane, responded to the grand question of Dao-wu in a light way:
頭曰。未審汝早晚從那邊來？
道悟一問，石頭馬上就懂。曰：
未審汝早晚從那邊來？
不知你早晚從那邊來的？
你又扯到時間上去了。你還有時間啊？注意早晚兩字。禪門的大人物都是彼此考對方，我講的看你懂了沒有，你講的看我懂了沒有，不是超宇宙超世界一切一切，彼此擁抱在一起所能形容。抱而無抱、無抱而抱，禪悅互應。有曰：「兩情相悅，相對無言最銷魂。」石頭與道悟，兩相禪悅現前。這才叫禪門文化。此時，人淨、物淨、事淨、天地淨、宇宙淨也，淨而無淨、無淨而淨，本來淨，也本來沒有一個什麼淨與不淨，淨與垢兩超、超而無超。
Shi-tou said: 'I wonder where you come from day and night?'
Upon Dao-wu's question, Shi-tou understood and said:
I wonder where you come from day and night?
You revert to time. Do you still have time? Pay attention to day and night. Big guys of Zen check on each other. Have you understood what I said? Have I understood what you said? It is beyond the embrace of all things in the universe and in the world. Embracing of non-embracing, non-embracing of embracing, in the coherence of Zen bliss. It is said: 'For sweethearts, it is most enchanting to stare at each other in dumbness.' There came the coherence of Zen bliss by Shi-tou and Dao-wu. This is Zen culture. At the moment, people are pure, things are pure, events are pure, heaven and earth are pure, the universe is also pure; purity of defilement, defilement of purity, inherent purity, inherent devoid of purity or defilement, transcendence of both purity and defilement, and beyond transcendence.
D.曰。道悟不是那邊人。
要來的一定來，誰也擋不住；要去的一定會去，誰也留不住。所以沒有什麼來，也沒有什麼去，這就叫做如來。
道悟答：「我是超時間超方所的。」他考石頭：我已經是相當程度的應無所住而生其心了！以象徵的語句回答石頭：「我不是那邊人」！回答的好妙。
D. (Dao-wu) said: 'Dao-wu is not over there.'
What is coming is destined to come, and will not be blocked by anyone; what is going is destined to go, and will not be remained by anyone. Therefore there is no such coming and going, namely, 'thus-come' (Buddha).
Dao-wu responded: 'I am beyond time and space.' He checked on Shi-tou: 'I have profoundly produced a mind which does not rely on anything.' The response of metaphor 'I am not over there' is ingenious.
頭曰。我早知汝來處也。
石頭他心通、宿命通拿出來了。我早知汝來處也啊。真正的禪師，連你三世的命根子都知道的。
Shi-tou said: 'I have long known where you come from.'
Shi-tou showed his supernatural powers to read the minds of others, and to know the past lifetimes. I have long known where you come from. True Master know even your Life-faculty in the three periods of time.
E. 曰：師何以贜誣於人？
你怎把我丟到垃圾筒裡啊，這麼不禮貌！我是很高貴很了不不起的，極可能超越你石頭希遷！
E. (Dao-wu) said: 'Why do you frame me with spoils?'
How can you throw me into the trash can? How rude you are! I am so noble and extraordinary, with strong possibility to outstrip you Shi-tou!
頭曰：汝身現在？
石頭比雷電還雷電的迅速回應，你究竟是甚麼人啊？你究竟在哪裡啊？我誠誠懇懇、真真實實、慈慈悲悲的回答你，你還不懂啊？就像船子誠接引夾山時一樣，對夾山說：
「離鈎三寸，子何不道啊。」
Shi-tou said: 'Where is your body now?'
Shi-tou's response was more lightning than a lightning. Whoever on earth are you? Where on earth are you? I respond with sincerity, truth, and grace, but you still don't understand, do you? Just as Boatman-Cheng's guiding of Jia-shan:
Four inches away from the hook, why are you still dumb?
度眾
F. 曰：雖然如是。畢竟如何示於後人？
道悟繼續問：感恩！感恩！我懂了。不過，雖然我懂了，那我將來如何度眾呢？
他此時已經相當程度的悟了，石頭正在度他嘛，道悟還是不夠機靈，仍問以後拿甚麼度人呢？他貪，他希望一下子通通拿走，不費一點報酬，不費一點禮敬。
悟後起修，修成要度眾。悟道容易修道難，修道容易行道難。諸佛菩薩見面，彼此問：
「眾生難度易度否？」
其實悟道、修道、行道，無一不難。
Salvation of sentient beings.
F. (Dao-wu) said: 'Nevertheless, how to redeem the futurities?'
Dao-wu continued to ask: Mercy! Mercy! I know. However, though I know, how should I redeem the sentient beings in the future?
At that moment he had been profoundly enlightened. Shi-tou was guiding him, but Dao-wu was not smart enough, still asking about future's salvation. He was greedy, hoping to take all things together without any reward and respect.
There is cultivation after enlightenment, in order to redeem sentient beings. Being enlightened in Tao is easies than being a cultivator of Tao, and being a cultivator of Tao is easier than being a executor of Tao. When Buddhas and Bodhisattvas meet, they greet with each other:
Is it easy for you to redeem the sentient beings?
Actually, enlightenment, cultivation and execution of Tao are all difficult.
三際托空
頭曰。汝道誰是後人。師從此頓悟。
過去、現在、未來三際托空。石頭問：哪一個是後人啊？你到現在還不了解無眾生相，亦無眾生可度者嗎？《金剛經》：「如是滅度無量無數無邊眾生。實無眾生得滅度者。」他悟了！
Emptiness of three time periods
Shi-tou said: 'Who is the futurity?' Upon this, Dao-wu was instantly enlightened.
Emptiness of Past, present, and future. Shi-tou asked: 'Who is the futurity?' Are you still ignorant of the devoid of the form of sentient beings, that there is actually no sentient being taken to salvation? The Diamond Sutra said: Yet of the immeasurable, numberless, boundless numbers of living beings thus taken across to Cessation, there is actually no living being taken across to Cessation. (tr. by the Buddhist Text Translation Society) He was enlightened!
沒有任何人受另外一個人影響的，每個人都是天生的傲慢，你去度誰啊？誰要你度啊？這是第一點。
第二點，人性上如果有一萬個好，你把一萬個好通通給他，他會忘記了那九千九百九十九個好，只因為有一個是他不能接受的。而那一個並不是不好，而是他認為不好，甚至是他自己在人事物等等上完全沒有搞清楚，他就把你這個人全部否定，甚至要殺掉你。這就是人性。所以，我在〈究竟甚麼是悟〉小小文中，我說要行萬里路，讀萬卷書，遇萬個牛鬼蛇神。然後對人性看透、看扁、看破、看碎、看清。你就會知道，學禪必須了解人性。魔來斬魔、醜陋的人性來、斬醜陋的人性，在慈悲喜捨中，三輪三際托空，才能與宇宙萬物真正的孤獨與寂寞合而為一，這時你才知道：原來太陽、月亮、星星，是孤獨的。你才能真正與它們合而為一，於是你便真能有力量，禮讚太陽、月亮與星星，啊！你原來是那樣的富有，一下子你便把自己的孤獨與寂寞，化為太陽、月亮與星星，而與它們真正同在了！
Nobody would be influenced by others, as everybody is born arrogant. Who do you redeem? Who want your redemption? This is the first point.
The second point is on human nature. For 10,000 virtues, if you give all the 10,000 virtues to someone, he would forget about the 9,999 virtues, just because the only one he rejects. Though the only one is not bad, but is considered to be bad by himself, even from his misunderstanding of people, events and things. He would then deny you all together, and even kill you. Such is the human nature. So in the small article What on earth is Enlightenment, I proposed to travel millions of miles, to read millions of books, to experience millions of devils, and then to penetrate human nature, to flatten, to shatter, to scatter, to see through human nature. You will know that the understanding of human nature is essential for the study of Zen. When there is devil, you cut the devil; when there is the ugly human nature, you cut the ugly human nature; in the mind of kindness, compassion, delight and renunciation, with emptiness of three time periods and emptiness of donor, dornation and beneficiary, you can then integrate with the true solitude and loneliness of the universe, and at that moment you know that the sun, the moon and the stars are solitary. You can then truly integrate with them, and you will be mighty to praise the sun, the moon and the stars. Oh! You turn out to be so wealthy. Immediatly you transfer your solitude and loneliness into the sun, the moon and the stars, for a true unity!
禪與哲
罄殫前二哲匠。言下有所得心。
前面幾位哲匠（即大禪師）跟他講的，他都懂了。
真禪師必哲學大師，真哲學大師必禪悟。蘇格拉底，乃大禪師也。
所以佛法即哲學、真哲學宜在佛法中。佛法不僅在哲學中，而且佛法即宗教，真宗教必離不開佛法。
禪不可說，那是如人飲水、冷暖自知。是入絕對不可思議境界，又超越不可思議境界。道悟言下有所得心：入不可思議境界。悟也者，原來是了不可得也。
Zen and Philosophy
He was fully conscious of the two former philosophers, and was illuminated at the words.
He completely understood the guidance of the several former philosophers (grandmasters).
True Zen Master must be Master of philosophy, and true Master of philosophy must be enlightened. Socrates is a grandmaster.
So Buddhism is philosophy, and true philosophy is in Buddhism. Buddhism is not only in philosophy, but religion, and true religion cannot depart from Buddhism.
Zen is inexplicable, as the warmth and cold of water can be perceived only by the drinker, into the realm of enigmatical, and beyond the realm of enigmatical. Dao-wu was illuminated at the words, into the realm of enigmatical. The enlightenment is inexplicable.
平等平等
後居天皇。客無貴賤。皆坐而揖。
這有兩層解釋。指月錄難讀就在個地方。文字很清楚，但是意思到底著重在哪方面呢。有兩個層次，可作兩方面解釋。一是已證得平等性智。客無貴賤。無分別相。另一層解釋是任何人到他那裏都安靜坐下來跟他作揖頂禮。這二層解釋都成立的。
Equality and non-discrimination
Later he resided at Tian-huang. All guests both high and low were seated and saluted.
There are two ways of interpretation, and that is why the Book of Moon-directing is difficult to read. The characters are clear, but the meaning is ambiguous. First, he had achieved the Wisdom of knowing the equality of all things, and didn't discriminate guests both high and low. Second, all guests all peacefully seated themselves and saluted him. Both are reasonable.
曾國藩元帥到南京的大廟子，知客師招呼他入內，不知他是元帥，隨便說：「請坐、請坐、請喝茶。」
曾氏再往裡走，這時有人看出來：來客走路怎麼這麼大派頭。知道是曾國藩。住持便立刻盛裝，問訊作揖的說：「元帥，元帥，元帥，你好，你好，你好。」又連忙叫喚知客師，大聲的說：「喝茶、喝茶、喝好茶！請坐，請坐，請上座！」一點也不要奇怪，人絕對是現實的，而且道門更現實。「現實」也者，就是現在的實際。在道門中，廟子越大，就越實際。糊里糊塗，一竅不通，不通人事，那又怎麼可能、怎麼會搞出一個大廟子。
Marshal Tseng Kuo-fan went to a grand temple at Nan-jing. The receptionist greeted him, and said casually, 'Sit please, tea please.' Tseng went on, and someone found the guest with great panache was Tseng Kuo-fan. Immediately the abbot dressed up and saluted: 'Marshal, Marshal, Marshal, shalom, shalom, shalom.' And the abbot called the receptionist in a loud voice, 'Have a cup of tea, have a cup of tea, have a nice cup of tea! Please be seated, please be seated, please be seated above!' There is nothing to be surprised, as people are practical, and the schools of enlightenment are even more practical. Practical is the current reality. In the schools of enlightenment, the grander the temple is, the more practical it it. How can you build up a grand temple if you are muddle-headed and utterly ignorant of people and events?
無有高下
江陵尹右僕射裴公稽首問法。師接之無加禮。裴愈歸向。
江陵尹，即南京的官吏。裴公那時擔任江陵尹右僕射（註：左右僕射在唐代曾數次改名,高宗龍朔二年改為左右匡政；武后光宅元年改為文昌左右相;玄宗開元元年改為左右丞相；但不久都恢復原名。玄宗開元時期，僕射雖名為丞相，實際虛名無實。唐代後期常以僕射為節度、觀察等使的加官，用以表示其品秩的高下。於是僕射成為虛職，不過問政事）。天皇道悟禪師那時是由裴公請到天皇去請法的。天皇是地名。裴公向天皇道悟禪師頂禮，請教佛法。天皇禪師對裴公的敬意並未特別看重，雖裴公當時官位已不小，天皇仍一視同仁並未特別對待。所以裴公對天皇就更加尊敬。
The mayor of Jiang-ling, honorary cabinet minister Pei, kotowed for advice. The Master greeted him as usual. Minister Pei was further convinced.
The mayor of Jiang-ling, namely, the official of Nan-jing. At that time Minister Pei was the mayor of Jiang-ling, and honorary cabinet minister. He invited Master Dao-wu to educate at Tian-huang (place name). Minister Pei kotowed to Master Dao-wu for Buddhism. The Master didn't value Minister Pei's respect. Though Minister Pei was a high official, the Master greeted him as usual. Therefore Minister Pei was more respectful to the Master.
孔子說：
「貧而無諂，富而好禮。」
貧賤不要拍馬，富而有禮。這是儒家。禪，在這些中，又超越這些。
沒有說你是宰相就站在門口等，沒有說你叩頭他馬上也叩在地下。有禮無禮通通超越，很自然的。裴公很內行，內行看道門和裡子、外行看熱鬧與表象。他看出來，道悟功夫這麼高，修養那麼好，我宰相來跟他頂禮，他也沒有這回事，也沒有不這回事。
Confucious said:
The poor man does not flatter...The rich man loves the rules of propriety. (Confucious Analects, tr. by James Legge)
These are Confucianism. Zen is within these and beyond there.
The Master didn't wait for the Premier at the gate, and didn't kotow at his kotowing. Spontaneously he was beyond propriety. Minister Pei was an insider who focused on the school of enlightenment and inner circle instead of an outsider who focused on the jollification and phenomena. He realized Dao-wu's profound kong-fu and cultivation, that the Master was beyond awareness and unawareness of the Premier’s kotow..
大禪師來去自由
元和丁亥。四月示疾。命弟子先期告終。
道悟先預告我就要走了。
至晦日。大眾問疾。
晦日〈陰曆每月最後一天〉大眾問疾。大家問，師傅：你哪裡不適啊。學禪要懂五明六通，裡面有個醫方明。怎麼懂得醫方呢？自己有病自己好好摸，就會越來越懂得醫方。那醫方又與甚麼有關呢？
Grandmaster free of life and death
In April 807AD, the master was ill and told students his forthcoming Nirvana.
Dao-wu foretold his Nirvana.
At the end of the month, people asked about his health.
At the end of the month, people asked: Master, what is the matter with you? Zen trainees should know the panca-vidya and the six supernatural powers, among which is medicine. How to know medicine? The more you study your disease, the more you know about medicine. Then what is Medicine related to?
師驀召典座。座近前。師曰。會麼。曰。不會。師拈枕子拋於地上。即便告寂。壽六十。臘三十五。
In a sudden the Master called the Chef. The Chef went over. The Master asked: 'Know?' The chef said: 'No.' The Master threw the pillar down to the ground, and passed away. He died at the age of 60, with 35 years as a Buddhist.
典座，管理佛龕者。會嗎。你會了沒有。曰不會。我還不會。
看道悟禪師的慈悲：他把枕子（枕頭）一丟，丟在地上，還在接引典座。
示意：
一切皆丟、丟無可丟、自然而悟。
Chef, the man who was in charge of the chores. The Master asked the Chef, 'Know?' Do you know? The Chef answered, 'No.' I don't know.
Let's see Master Dao-wu's grace: he threw the pillow down to the ground, still guiding the Chef, illustrating that:
All things can be thrown, and throw all things until nothing to throw, you will be spontaneously enlightened.
然後道悟禪師入寂靜莊嚴、無聲無臭、無事，歸去靈山也！
真正的禪門人物，就是最後展現一個玩意：
捨報的工夫與功力。
醫方明與了生脫死有關也。
今天晚上講到這。
結論：
道悟是真正的禪門人物，最後捨報的時候，表現出他的工夫與功力。
Afterwards, Master Dao-wu returned to quiescence and majesties, neither sound nor smell, nothingness, to the Eagle Mountain!
True Zen characters reveal one marvel in the end:
Kong-fu and proficiency in departure of the retribution body
Medicine is related to the transcendence of life and death.
Let's break here.
Conclusion:
Dao-wu is a true Zen character, who revealed his kong-fu and proficiency when he departed the retribution body in the end.
2013-10-12
達摩書院
2013.10.12
Dharma Academy