指月錄

張尚德講述

天儀記錄

道南書院副院長  魏盛英譯

馬祖道一禪師(二)

Book of Moon-directing

 

Lecturer: Shang-te Chang

Recorder: Tian-yi

Translator: WEI Sheng

Vice President, Daonan Academy

 

Master Dao-yi, Patriarch Ma

Part II

 

僧問西堂。堂云。何不問和尚。僧云。和尚教來問。堂云。我今日頭痛。不能為汝說。問取海兄去。僧又問百丈。丈云。我到這却不會。僧却回舉似師。師曰。藏頭白。海頭黑。問如何是西來意。師曰。只今是甚麼意

龐居士問。不昧本來人。請師高著眼。師直下覰。士曰。一種沒弦琴。唯師彈得妙。師直上覰。士禮拜。師歸方丈。士隨後曰。適來弄巧成拙。

一夕西堂百丈南泉隨侍翫月次。師問。正恁麼時如何。堂曰。正好供養。丈曰。正好修行。泉拂袖便行。師曰。經入藏。禪歸海。惟有普願獨超物外。

  (Continued from Part I)
  [The monk asked: 'Without the four phrases and the hundred
wrong ideas, may you please directly point out the meaning of (Patriarch's) coming from the west (from India)?' The master said: 'I am tired today, and unable to tell you. Ask Zhi-zang (a student of the master).']

  The monk asked Xi-tang (Zhi-zang). Xi-tang said: 'Why don’t you ask the Abbot?' The monk said: 'The Abbot told me to ask you.' Xi-tang said: 'I have a headache today, and cannot tell you. Ask Brother Huai-hai.' Again the monk asked Bai-zhang (Huai-hai). Bai-zhang said: 'I am ignorant of this.' The monk returned and reported to the master. The master said: 'Zhi-zang is White, and Huai-hai is black.' (The monk) asked: 'What is the meaning of (Patriarch's) coming from the west (from India)?' The master said: 'What is the meaning of present?'

  Mr. Pang asked: 'The awakened man is always in the state of enlightenment; may you master please have your exalted eyes on it?’ The master looked down straightly. Mr. Pang said: 'What a stringless harp! Only you master can play it well.' The master looked up straightly. Mr. Pang made obeisance, and the master returned to the Abbot's room. Mr. Pang followed on and said: 'I overreached myself just now.'

  An evening, Xi-tang (Zhi-zang), Bai-zhang (Huai-hai), and Nan-quan (Pu-yuan) accompanied the master on appreciating the moon. The master asked: 'How about now?' Xi-tang said: 'Right for offering.' Bai-zhang said: 'Right for cultivating.' Nan-quan flung his sleeves and left right away. The master said: 'Zhi-zang is piled with canon, and Huai-hai is the home of Zen. Only Pu-yuan transcends from all things.'

 

先輕鬆輕鬆不要太嚴肅禪是在了不可得中而又遊戲三昧慢慢的,你們就會讀《指月錄》,我給你們起頭,把自己泡在這個裡面。

方法很簡單,但有幾點千萬注意,第一個要記住,它不是語言,完全是超越性的、是大禪師表現在生活中的經驗,走時兩腿一盤,說走就走。這是第一點,千萬要把握這個,否則《指月錄》你看不懂。

第二,其氣派是踏破毗盧第一峯。無此氣派,就根本不必接觸禪門。實際上,禪門無門也。

第三,是三世因果,過去的善根,讓自己能看指月錄,接觸指月錄,能夠入禪,是三世善根而來的。

第四,更重要了,《指月錄》之難、學禪之難,在人世間一切的方法:知識的、應對的、研究的、使用的一切的方法,它全部都用,既否定、又肯定,不否定又不肯定。同時在內又在外,既超越又不超越,如臨濟宗的:

「奪人不奪境、奪境不奪人、人境俱奪、人境俱不奪」。

就是這種情形,亦即對主觀(人)、客觀(境)的指涉、肯定、否定、不肯定、不否定與否。

這四大點,細節來分,各個大禪師所展示的和所表演的,在經驗與社會服務上,並不完全一樣。

  Above all, be relaxed, don't be sober. Zen is inexplicable as well as in Gaming Samadhi. Gradually you can understand the Book of Moon-directing, as I take the lead first and you dwell on it.

  The method is pretty simple, but there are a few points to be remembered. First, it's not language, but completely transcendent living experience displayed by grandmasters, such as sitting cross-legged and passing away without delay. This is the first point, and be sure to comprehend this, otherwise you can't understand the Book of Moon-directing.

  Second, the ambition is to trample on the first peak of Variocana. Without this ambition, there is no need to get in touch with the gate of Zen School. Actually, Zen School is without gate.

  Third is about the cause and effect of goods in your past ages of life. Thanks to the good roots in the past life, we can read the Book of Moon-directing, get in touch with the Book of Moon-directing, and get into Zen.

  Fourth, which is more important, the difficulty in reading of the Book of Moon-directing and learning of Zen, lies in the comprehensive utility of all methods in the world, including intellectual, applied, investigative and practical methods. It employs all over: both affirmation and negation, neither negation nor affirmation, inward and outward at the same time, not only transcendent but also immanent. For example, there are four principles in Lin-ji School,

  'Depriving of subject but not object,

depriving of object but not subject,

depriving of both subject and object, and

depriving of neither subject nor object.'

  That's the way, that is, referring of subject (men) and object (phenomena): affirmation, negation, not affirmation, not negation.

  The four points displayed and manifested by grandmasters in experience and community service vary in detail.

 

僧問西堂。堂云。何不問和尚。僧云。和尚教來問。堂云。我今日頭痛。不能為汝說。問取海兄去。僧又問百丈。丈云。我到這堳o不會。僧卻回。舉似師。師曰。藏頭白。海頭黑。

這裡,問祖師西來意。問了好幾個人,最後問馬祖,馬祖怎麼樣回答,他回答:

「藏頭白,海頭黑」。

這是甚麼意義?大家瞎子摸象。

它是用毫無意義的語言,一概把他們否定了。(註:吳經熊先生《禪學的黃金時代》一書中,在此處解釋「藏頭白,海頭黑」,解釋錯了。)解釋要按照上下文來看,上下文就是:

這個說不懂,去問那個,那個也說不懂。既然都說不懂,那是甚麼呢,就是你、我、他扯一頓,將其不肯定也不否定也。

「祖師西來意」:有個甚麼祖師西來意啊?話說到現在,又有誰把祖師西來意搞出來了!

雖然如此,千萬莫落到虛無主義上去,日子還是要心安理得、靜心的好好過也,這就是學禪、學佛的唯一目的。

不過一旦你知道,目的就是沒有任何目的,如此便能得到人生真正的自由。這便是禪的主要和基本概要。

  The monk asked Xi-tang (Zhi-zang). Xi-tang said: 'Why don’t you ask the Abbot?' The monk said: 'The Abbot told me to ask you.' Xi-tang said: 'I have a headache today, and cannot tell you. Ask Brother Huai-hai.' Again the monk asked Bai-zhang (Huai-hai). Bai-zhang said: 'I am ignorant of this.' The monk returned and reported to the master. The master said: 'Zhi-zang is White, and Huai-hai is black.'

  Here asked about the meaning of Patriarch's coming from the west (from India). The monk asked several people, and finally returned to Patriarch Ma. How did Patriarch Ma answer? He answered:

  'Zhi-zang is White, and Huai-hai is black.'

  What did this mean? They were like the blind men feeling the elephant.

  It is all meaningless language, which negated all of them. (Note: The interpretation of this meaningless language by Mr. John C. H. Wu in his book “The Golden Age of Zen is not correct.) The interpretation should be inferred from the context that:

  This guy claimed to be ignorant; and when (the monk) asked another one, that guy also claimed to be ignorant. Since they were all ignorant, what was that? You, him and I rambled on about that, neither negation nor affirmation of that.

  'The meaning of Patriarch's coming from the west (from India)', is nothing else but nothingness. there any meaning of Patriarch's coming from the west? Until now, whoever has discovered the meaning of Patriarch's coming from the west!

  Nevertheless, never fall on nihilism. We should still lead a peaceful and quiet life, which is the sole purpose of learning Zen and Buddhism. But once you know that purpose is without any purpose, then you get the true freedom of life. This is the fundamental and key idea of Zen.

 

問:如何是西來意?師曰:只今是甚麼意。

一、你是甚麼

二、你腦袋到哪裡去了

三、我又肯定你,又否定你了

四、你究竟在問甚麼?你究竟懂了沒有?

五、如果我懂祖師西來意,它不是語言,它沒有什麼意或不意。

注意:尚德發現:佛法沒有任何問題,只有經驗。千古以來沒有這個問題。

再說一遍,古今中外沒有一人,真好好回答,祖師西來意是什麼。

「佛法沒有任何問題,只有經驗」。進一步說也成立,「人生沒有任何問題,只有自己的貪嗔癡〈自投胎以後〉」。因為人生本來沒有問題,把它搞成佛法和各種說不清的理論與主義以後,才有問題。你有道家、我有儒家、他有佛家,俺有回教、我美國佬又有基督教……

佛法有四弘誓願:

「眾生無邊誓願度,

煩惱無盡誓願斷,

法門無量誓願學,

 佛道無上誓願成。」

「眾生無邊誓願度」:

釋迦牟尼佛說:

度盡一切眾生,實無眾生可度者。誰會、誰要你度啊?

「法門無量誓願學」:

你學死也沒有用,當下即是,學個甚麼。

釋迦牟尼佛說:

祂說法四十九年,沒有說一個字。

祂又說:要徧學一切法。

祂一下肯定、一下否定、一下又不肯定不否定、統統有又沒有、統統沒有又有,這就是佛法。

所以德山禪師真是了不起,把一切都甩掉。他悟道前,常講金剛經,且著有解釋金剛經的「青龍疏鈔」。後來他悟道後,了知一切不可說,非尋常文字所能拘,便放一把火,將青龍疏鈔燒了,留下兩句永垂不朽、驚天動地的話:

窮諸玄辯,若一毫置於太虛。

竭世樞機,似一滴投於巨壑。

德山把有、空、沒有、超空、好、壞、不好、不壞,通通甩掉。

  (The monk) asked: 'What is the meaning of (Patriarch's) coming from the west (from India)?' The master said: 'What is the meaning of present?'

  1. Who are you?

  2. Where is your mind?

  3. I affirm you as well as negate you.

  4. What exactly are you asking about? Do you exactly understand?

  5. Supposing I understand the meaning of Patriarch's coming from the west, it's not language but indifference of meaning and meaninglessness.

  Pay attention. Shang-te has found that there is not any problem but experience in Buddhism. There is no such problem from everlasting.

  Say it again, nobody has answered well the meaning of Patriarch's coming from the west, at all times and in all countries.

  There is not any problem but experience in Buddhism. Further, there is not any problem in life, but one's own greed, anger and ignorance (after incarnation). As there is originally not any problem in life, there is problem only when it is turned into Buddhism and various indeterminate theories and -isms. You are Taoist, I am Confucian, He is Buddhist, I am Islamic, and we Yankees are Christian...

  There are Four Great Vows in Buddhism:

Vow to redeem the numberless sentient beings.

Vow to cut off the endless afflictions.

Vow to study the countless Dharma doors.

Vow to realize the supreme Buddha Way.

  'Vow to redeem the numberless living beings.'

  Shakyamuni Buddha said:

  'Of all sentient beings taken to salvation, there is actually no sentient being taken to salvation.' Whoever would take your redemption?

  'Vow to study the countless Dharma doors.'

  It is useless even when you study till death. It is instant revelation, what do you study!

  Sakyamuni Buddha said:

  His Holiness lectured over forty-nine years without saying a word.

  His Holiness also said we should study all-round.

  His Holiness affirmed for a moment, negated for a moment, and neither affirmed nor negated for a moment. All in all, to be and not to be, not to be and to be, this is Buddhism.

  Therefore, Master De-shan was so extraordinary to fling all. Before the enlightenment, he used to lecture on the Diamond Sutra, and had wrote Qing-long Commentary to the Diamond Sutra. After his enlightenment, he understood that all were inexplicable and unlimited by ordinary characters, he set the commentary on fire and said two earthshaking words of permanent truth:

The exhaustive debates about metaphysics, look like a subtle dust placed in the broad universe;

All of one’s intelligence seems to be a drip thrown into a grand valley.

  To be, not to be, non-existence, beyond non-existence, good, bad, not good, not bad, De-shan has flung all of them.

 

說到龐蘊大居士,也是大禪師。他把一船的金銀財寶,倒在湘江堙A然後跟他的女兒、老婆,做一點竹製產品維持生活,那都是示現。佛法的示現,都是大菩薩的展現。

龐居士問。不昧本來人。請師高著眼。師直下觑。士曰。一種沒絃琴。唯師彈得妙。師直上觑。士禮拜。師歸方丈。士隨後。曰。適來弄巧成拙。

「不昧本來人」:

釋迦牟尼佛說:

「眾生皆具如來智慧德相,只因妄想執著,不能證得」。我們本無事,大家都是不昧的,都是清淨圓明,了不可得的。雖然如此,龐居士向馬祖說:還是請你指點我一下。

「請師高著眼」:請你慈悲,請你施恩,請你施甘露法門。

師直下觑」:馬祖就看著他。智慧的眼睛本來是在大光明中,照破一切黑暗的;智慧的眼睛本來是在無盡的歡樂與喜悅中的。龐蘊,你看到沒有?沒有事了!知道嗎?龐居士,知道了沒有?我的智慧的眼睛在看著你。

龐蘊也不得了,他回答:

一種沒絃琴。唯師彈得妙。

「你這個琴不需要絃!琴彈得那麼妙,而不要絃。」那是甚麼琴啊?彈琴一定要空間,一定要絃,這是甚麼琴?

「虛空生汝心內,猶如片雲點太清堙v。馬祖的琴不在空間彈了。在哪裡彈?無所不彈!要彈就彈!要不彈就不彈!他在彈超智慧的心琴,這不需要絃的。

心琴無絃,無絃之琴,為真琴。

「師直上觑」:馬祖還是眼睛對著龐居士那麼望著,禪也。

橫眉豎眼,當下即是。

龐蘊佩服了,接受了。高士便高士,就叩頭禮拜。跟在後面走。還是你高,我不應該問〈適來弄巧成拙〉。龐居士何等了得,他是如此禮敬佩服馬祖,真是良馬見鞭影而馳。

路逢劍客須呈劍,不會吟詩莫獻詩,此之謂也。

  Speaking of grand Buddhist Yun Pang, he was also a grand master. He had poured a cargo of treasure into the Xiang-jiang River, and made a living with his wife and daughter weaving bamboo ware. That was manifestation of Buddhism, by grand Bodhisattvas.

  Mr. Pang asked: 'The awakened man is always in the state of enlightenment; may you master please have your exalted eyes on it?’ The master looked down straightly. Mr. Pang said: 'What a stringless harp! Only you master can play it well.' The master looked up straightly. Mr. Pang made obeisance, and the master returned to the Abbot's room. Mr. Pang followed on and said: 'I overreached myself just now.'

  'The awakened man is always in the state of enlightenment':

  Sakyamuni Buddha said:

  'Sentient beings are born with the virtue of Buddha's wisdom, but are unable to realize it due to discrimination and attachment.' We are originally fine, enlightened, undimmed, pure and bright, inexplicable. Nevertheless, Mr. Pang asked Patriarch Ma to instruct him:

  'May you master please have your exalted eyes on it?' Pray you to show mercy, to bestow charity, to bestow nectar-like dharma.

  'The master looked down straightly.' Patriarch Ma stared at him. The eyes of wisdom are originally in grand brightness illuminating all darkness; the eyes of wisdom are originally within endless happiness and joy. Yun Pang, do you see? It is nothing! You know? Mr. Pang, do you know? My eyes of wisdom is staring at you.

  Yun Pang is also extraordinary. He answer:

  'What a stringless harp! Only you master can play it well.'

  Your harp is stringless. So wonderful a harp plays without strings. What harp is it? Space and strings are required in playing harp, so what harp is it?

   'The space created in your heart is like a wisp of cloud that dots the vast sky.' Patriarch Ma's harp is not played in the space. Where is it played? Everywhere. To play as he wished, and not to play as he wished. He is playing heart-harp of transcendent wisdom, which does not require strings.

  The heart harp is stringless. A stringless harp is a true harp.

  'The master looks up straightly.' Patriarch Ma still stares at Mr. Pang. It is Zen.

  Frowning and glaring, it is instant revelation!

  Yun Pang admires and accepts. The master is indeed superior. So he makes obeisance, and follows on. You are superior, I shouldn't have asked (I overreached myself just now). How extraordinary Mr. Pang is! He respected Patriarch Ma so much, as the good horse galloped seeing the shadow of whip.

  ‘Encountering a swordman you should present your sword; being ignorant of poetizing you should not contribute any poetry.’ That is it.

 

最近網站上有一篇文章說張老師很難懂。我讀後,批了以下四點:

〈一〉我真的不要甚麼,也要不到甚麼。

〈二〉我真的不要別人懂,因為從古至今幾人懂自己。自己都不懂自己,還要他人懂乎?!

〈三〉我絕非假話,一生糊塗蛋一個。

〈四〉古今中外,滿天下都是厲害人,個個各懷鬼胎、人人你鬥我鬥,老虎獅子吃飽,就沒有事了;人愈吃飽,却愈有事,真是難搞也。這就難怪虛雲大和尚,一生入山惟恐不深、離人惟恐不遠。

我一直在問,我還要掙扎嗎?我為誰掙扎?我又沒要個甚麼!要為誰掙扎呢?進一步說,要掙扎個甚麼呢?釋迦牟尼佛說:

這麼樣個娑婆世界……

小結論:

不掙扎個甚麼嘛!超越掙扎!怎樣超越掙扎?怎樣才能超越掙扎?非丟不可!不丟不行。丟也丟不掉,不丟也不行,那怎麼辦,我也不知道。不過,馬祖等所講的,全部都是丟。所以,《楞嚴經》講,你丟得無可丟了,就不需要掙扎了:

「諸可還者,自然非汝。

不汝還者,非汝而誰」。

人、事、物、主觀、客觀,統統丟掉。

把上述語句搞懂且實現,丟無可丟,就不需要掙扎了!要問:

什麼叫掙扎?

六根(眼、耳、鼻、舌、身、意的根根)合六塵(色、聲、香、味、觸、法),化為六識(六根、六塵合而為一的起始、過程、轉折、輪迴、本末究竟,叫做識),扯為第七識情執(末那識),上抓阿賴耶種子識,為永世掙扎也。實際上,八個識是一而八、八而一的。正因為如此,每個識才都有五徧行:

作意、觸、受、想、思

因此,要超越色、受、想、行、識,才不掙扎了。

不懂自己存在起碼的唯識學道理,說要學佛,那就……

  Recently there was an article on website, Master Chang is difficult to understand. I read and made four remarks:

  1. I don't demand anything, and can't demand anything.

  2. I don't demand others' understanding, as whoever has understood himself from everlasting? Since I myself can't understand myself, how can I demand others!

  3. I am not lying that I am fool all my life.

  4. In all times and all countries, there are aggressive guys everywhere, each with tricks and fighting together. When Tigers and lions are full, they are free; when people are full, they are busy. It is really tough. That's why Venerable Xu-yun secluded in mountains and withdrew from people as remotely as possible all his life.

  I have been asking: Shall I still struggle? Whom do I struggle for? I demand nothing. Whom should I struggle for? Further, what to struggle for? Shakyamuni Buddha said:

  Such a Saha land...

  Summary:

  Don't struggle! Transcend struggle! How to transcend struggle? How can you transcend struggle? You have to discard! It's no way if you don't discard. You can't discard, but it's no way if you don't discard. Then what to do? I don't know either. However, all of Patriarch Ma's instructions are on discarding. Therefore, the Shurangama Sutra said that you don't need to struggle anymore once you have discarded all:

  'That which can be returned to other sources clearly is not you; if that which you cannot return to anything else is not you, then what is it?'

  People, things, events, subject, object, discard all of them.

  If you understand the aforementioned words and practice the discarding till there is nothing to discard, you don't need to struggle anymore. There is a question:

  What is struggle?

  The conformity of the Six Indriyas (roots of eye, ear, nose, tongue, body and mind) with the Six Dusts (sight, sound, scent, taste, tangibles and dharma), turning into the Six Consciousness (the initiation, process, transition, transmigration and ultimate of the unification of Six Indriyas and Six Dusts), involving with the seventh Manas-vijnana (the attachment to oneself), and grasping the Alaya-vijnana (seed consciousness), is known as everlasting struggle.

  Actually, the eight consciousness are an octagonal unity. That's why each consciousness has the five Pervasive operation:

  volition, contact, sensation, perception and thought.

  Therefore, to terminate your struggle, you have to transcend volition, contact, sensation, perception and thought.

  It's [kidding] to learn Buddhism without elementary understanding of the consciousness-centered theory about our existence.

 

一夕西堂百丈南泉。隨侍翫月次。師問正恁麼時如何。堂曰。正好供養。丈曰。正好修行。泉拂袖便行。師曰。經入藏。禪歸海。惟有普願獨超物外。

初見月,月何年初照人?誰也不知道。馬祖等,賞月了。

一個有月亮的晚上,西堂百丈南泉在一起賞月。馬祖問:「在這個時候,在有月亮的時候,怎麼樣?」堂〈西堂〉答:「日子這麼好,月正當頭,正好清照一切,正好供養。」真正的禪師,第一關是跟自然主義、跟美的山河大地打成一片。

寒山的詩說得好:

「吾心似秋月,

潭清皎潔,

無物堪比倫,

叫我如何說。」

注意:

釋迦牟尼佛是睹東方明星而悟道的。

丈〈百丈〉說:「正好修行。」看到月亮,正好修行。

禪師林酒仙喝酒修行,他不要到阿彌陀佛那堨h,他說那堥S酒喝。李白在〈月下獨酌〉中說:

「花間一壺酒,獨酌無相親;

 舉杯邀明月,對影成三人。

 月既不解飲,影徒隨我身;

 暫伴月將影,行樂須及春。

 我歌月徘徊,我舞影零亂,

醒時同交歡,醉後各分散。

 永結無情遊,相期邈雲漢」。

李白「相期邈雲漢」,也和月光菩薩打成一片。百丈說月光下正好修行。月光菩薩就是你,你就是月光菩薩。李白詩仙之所以為詩仙,在此。

不過,普願〈南泉〉走開了〈拂袖便行〉。不管你甚麼月亮不月亮也,我自歸我自己的禪。

  An evening, Xi-tang (Zhi-zang), Bai-zhang (Huai-hai), and Nan-quan (Pu-yuan) accompanied the master on appreciating the moon. The master asked: 'How about now?' Xi-tang said: 'Right for offering.' Bai-zhang said: 'Right for cultivating.' Nan-quan flung his sleeves and left right away. The master said: 'Zhi-zang is piled with canon, and Huai-hai is the home of Zen. Only Pu-yuan transcends from all things.'

  'Who was the first man to see the moon on the river? When was the moon first shining over people by the river?' Nobody knows. Patriarch Ma and his disciples appreciated the moon.

  An evening in the moonlight, Xi-tang, Bai-zhang, and Nan-quan appreciated the moon together. Patriarch Ma asked: 'How about now in the moonlight?' Xi-tang answered: 'What a nice day, the moon is shining overhead, right for illuminating all quietly, right for offering.' The first step of true masters is to integrate with naturalism, with the beautiful mountains, rivers and great earth.

  Han-shan's poetry sounds good:

  'My heart is like the autumn moon, shining over the limpid green pool;

It is parallelled by nothing, thus inexplicable in my opinion.'

  Note that Sakyamuni Buddha was enlightened at seeing the bright star in the east.

  Bai-zhang said: 'Right for cultivating.' Seeing the moon, it is right for cultivating.

  Master Winebibber Lin cultivated by drinking. He didn't go to Amitabha Buddha's land, where there was no wine. Li Bai said in the Drinking alone under the Moon (tr. Xu Yuanchong):

Amid the flowers, from a pot of wine

I drink alone beneath the bright moonshine,

I raise my cup to invite the Moon who blends

Her light with my Shadow and we're three friends.

The Moon does not know how to drink her share;

In vain my Shadow follows me here and there.

Together with them for the time I stay

And make merry before spring's spent away.

I sing and the Moon lingers to hear my song;

My Shadow's a mess while I dance along.

Sober, we three remain cheerful and gay;

Drunken, we part and each may go his way.

Our friendship will outshine all earthly love,

Next time we'll meet beyond the stars above.

  'Next time we'll meet beyond the stars above.' Li Bai also integrated with Moonlight Bodhisattva. Bai-zhang said it was right for cultivating under the moonlight. Moonlight Bodhisattva is exactly you, and you are exactly Moonlight Bodhisattva. That's why Li Bai is known as poetic genius.

  Nevertheless, Pu-yuan left (Nan-quan flung his sleeves and left right away). Whether there is a moon or not, I just revert to my Zen.

 

師曰。經入藏。禪歸海。惟有普願獨超物外。

馬祖大大的誇讚南泉了:

天上天下,唯我獨尊乎?!

馬祖說,十二部經入藏。禪歸海。沒有禪了,要個甚麼禪不禪,甚麼自然主義不自然主義,早就已經成就了自然主義。假如你能夠與月亮在一起,又超然物外,又超越自然主義,本身就是「獨尊」,就不會自己把自己困死。有一點想提醒大家:

一定要把老莊搞熟,要在生活上實行莊子。沒有莊子的精神與莊子的認識,絕不可能超然物外。禪絕對是以莊子的思想、哲學、精神、生活為前導的。

莊子說,大鵬上九重霄。這是形容語句,即上到不能再上;然後,透過絪緼,超然物化。有這個修養和認識,功夫就出來了。甚麼功夫?窮也好,有也好,不窮也好,沒有也好,富也好,右手捏土成金,左手揮金如土,如此這般、這般如此,超時超空、超空超時,你會沒有甚麼快樂,也沒甚麼不快樂,稀哩嘩啦嘩啦稀哩,也沒甚麼稀哩嘩啦,你就「如是、如是」。日子隨你過,過了你隨日子,兩頭都是。尚德在說甚麼?一切隨緣。沒有個甚麼真緣要隨,「因假說我法,有種種相轉」,這叫做:一切隨緣。如果你真有緣要去隨,則永遠隨不了也。所以:

得一日齋糧且過一日,有幾天緣份便過幾天。

緣份也好、齋糧也罷,無不成住壞空。眾生之所以可悲、可憐者,無不生生世世、世世生生,永遠抓成住壞空也!

南泉大禪師的:

拂袖而去

以此

參!

待續

2013-10-13

達摩書院

  The master said: 'Zhi-zang is piled with canon, and Huai-hai is the home of Zen. Only Pu-yuan transcends from all things.'

  Patriarch Ma highly praised Nan-quan:

  I am overweening between heaven and earth!

  Patriarch Ma said that the twelve divisions of Buddhist canon were included in (Zhi-)Zang [tri-pitaka]. (Huai-)Hai is the home of Zen. It is beyond Zen, whatever Zen or not? Whatever naturalism or not? He had already achieved naturalism. If you could integrate with the moon, and transcend things and naturalism, you are overweening, and not likely to be stranded by yourself. There is one point to remind you:

  Learn Lao-tzu and Kwang-tzu by heart, and practice Kwang-tzu in life. Without Kwang-tzu's spirit and understanding, you can't transcend from all things. Zen is absolutely pioneered by the thought, philosophy, spirit and life of Kwang-tzu.

    Kwang-tzu said that the Roc flown on Cloud Nine, a semantic statement, i.e., up to the highest heavens. Afterwards, keep transcendent within the Transformation of Things through the intermingling [of the genial influences of heaven and earth]. With this cultivation and understanding, you will have expertise. What expertise? No matter whether you are poor or not, rich or not, squeeze the soil into gold with your right hand, and scatter gold around as dust with your left hand, such and such, thus and thus, beyond time and space, over space and time, you are detached from happiness and unhappiness, bla bla and not bla bla, you are such and thus. You lead a life and you follow the life, both OK. What am I talking about? Obey the fate, while actually no fate to obey. 'Concepts of Atman and Dharmas do not imply the existence of a real Atman and real dharmas, but are merely fictitious constructions.' Such is obeying the fate. If you have fate to obey, you can never obey the fate. Therefore,

  To live one day as long as one gets the amount of food for one day, and to stay for a few days as long as one has the fate for some days.

  Both fate and food are in the process of arising, abiding, changing and emptiness. Sentient beings are pitiable and pathetic because they all always grasp the process of arising, abiding, changing and emptiness, generation by generation!

  Grandmaster Nan-quan

flung his sleeves and left right away

That is it.

Meditate!

To be continued.

2013.10.13

Dharma Academy