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(三)

中國水滿乎?

Book of Moon-directing

Lecturer: Shang-te Chang

Recorder: Tian-yi

Translator: WEI Sheng

Vice President, Daonan Academy

 

Master Dao-yi, Patriarch Ma

Part III

Is Water Spilling out in China?

 

僧參次。師乃畫一圓相云。入也打。不入也打。僧纔入。師便打。僧云。和尚打某甲不得。師靠拄杖休去。

問如何是西來意。師便打。曰。我若不打汝。諸方笑我也 

問如何得合道。師曰。我早不合道 

百丈問。如何是佛法旨趣。師曰。正是汝放身命處 

有小師躭源。行脚回。於師前畫個圓相。就上拜了立。師曰。汝莫欲作佛否。曰某甲不解揑目。師曰。吾不如汝。小師不對 

鄧隱峰辭師。師曰。甚麼處去。曰石頭去。師曰。石頭路滑。曰竿木隨身。逢場作戲。便去。纔到石頭。即繞禪牀一帀。振錫一聲問。是何宗旨。石頭曰。蒼天蒼天 峰無語。却回舉似師。師曰。汝更去問。待他有答。汝便噓兩聲。峰又去依前問。石頭乃噓兩聲。峰又無語。回舉似師。師曰。向汝道石頭路滑 

有僧於師前作四畫。上一畫長。下三畫短。曰不得道一畫長三畫短。離此四字外。請和尚答。師乃畫地一畫曰。不得道長短答汝了也。

有講僧來問曰。未審禪宗傳持何法。師却問曰。未審座主傳持何法。主曰。忝講得經論二十餘本。師曰。莫是師子兒否。主曰不敢。師作噓噓聲。主曰。此是法。師曰。是甚麼法。主曰。師子出窟法。師乃默然。主曰。此亦是法。師曰。是甚麼法。主曰。師子在窟法。師曰。不出不入。是甚麼法。主無對。遂辭出門。師召曰座主。主回首。師曰是甚麼。主亦無對。師曰。這鈍根阿師 

洪州廉使問曰。喫酒肉即是。不喫即是。師曰。若喫是中丞祿。不喫是中丞福 

師問僧。什麼處來。云湖南來。師云。東湖水滿也未。云未。師云。許多時雨水尚未滿。

 

不相應行法

僧叅次。師乃畫一圓相云。入也打。不入也打。僧纔入。師便打。僧云。和尚打某甲不得。師靠拄杖。休去。

有個和尚要跟馬祖參悟。馬祖在地上畫一圓相,說:進去也打,不進去也打。

和尚走進去,馬祖就打他。這個和尚沒有接到。

點往前是線,線往前是面,面往前走是圓,圓再往前走是立體。無盡的點可以變成無盡的線、無盡的線可成無盡的面、無盡的面可成無盡的圓。大中有小,小中有大,一為無量,無量為一。

馬祖畫個圓的意思,他不懂。

這是示意:空間與數學,是人無從左右的不相應行法也。

Dharmas not Concomitant with the Mind

A monk called on. So the master drew a circle and said: 'If you enter the circle I will beat you; if you don't enter the circle I will beat you too.' The moment the monk entered the circle, the master beat him. The monk said: 'You abbot can't beat me.' The master leaned on the walking stick and left.

  A monk came to consult Patriarch Ma. Patriarch Ma drew a circle on the ground and said: 'If you enter the circle I will beat you; if you don't enter the circle I will beat you too.' The monk entered the circle, and Patriarch Ma beat him. This monk failed to receive.

  Ahead of dot is line, ahead of line is surface, ahead of surface is circle, and ahead of circle is solid. Infinite dots emerge as a line, infinite lines emerge as a surface, and infinite surfaces emerge as a circle. Big is in the small, and small is in the big; one is infinitude, and infinitude is one.

  He didn't understand Patriarch's meaning of drawing the circle.

  It indicates that the space and mathematics are uncontrollable Dharmas not concomitant with the mind.

 

西來意?

問。如何是西來意。師便打。曰。我若不打汝。諸方笑我也。

有人問:甚麼是祖師西來意?

馬祖便打。說:不打你的話,諸方笑我也。

菩薩只有慈悲喜捨。菩薩無打,打你一下,若真接到,立即便無法無我。馬祖何其慷慨,可惜和尚未接到。

The Meaning of coming from the west?

Someone asked: 'What's the meaning of coming from the west?' The master then beat him and said: 'If I don't beat you, all others will laugh at me.'

  Someone asked: 'What's the meaning of Patriarch's coming from the west?'

  Patriarch Ma then beat him and said: 'If I don't beat you, all others will laugh at me.'

  Bodhisattvas have nothing but kindness, compassion, delight and renunciation. Bodhisattvas are independent of beating. In case them beat you and you success to receive, immediately there will be the emptiness of self and dharmas. How generous Patriarch Ma is! It's a pity that the monk failed to receive.

 

道不可說

問:如何得合道。

師曰。我早不合道。

如何是在道堶情H老子說「道可道,非常道」。道不可說,有個甚麼合道不合道。要言語道斷,心行處滅,方能證知少分。

Inexplicable Tao

Someone asked: 'How to conform to Tao?'
The master said: 'I have long been not conformed to Tao.'

  How to be in Tao? Lao-tzu said 'The Tao that can be described is not the enduring and unchanging Tao.' Tao is inexplicable, so where was the room to conform to Tao or not? You have to be speechless and non-concerning to realize a bit.

 

佛法旨趣

百丈問。如何是佛法旨趣。

師曰。正是汝放身命處。

六祖惠能大師說:密就在自己身上。

百丈問馬祖,佛法的旨趣究竟是甚麼?

馬祖回答,佛法旨趣就是你真正的家園,真正的歸命。

釋迦牟尼佛說:

放下是真正歸命處。

放下甚麼?要放下阿陀那識。千萬把放下弄清楚。黃高證起來講兩三分鐘,怎麼樣放下阿陀那識?一切都阿陀那識。要放下。

Keynote of Buddhism

Bai-zhang asked: 'What's the keynote of Buddhism?'

The master said: 'Right the place to settle your body and life.'

  The Sixth Patriarch Grandmaster Hui-neng said: 'The secret is right within yourself.'

  Bai-zhang asked Patriarch Ma, 'What's exactly the keynote of Buddhism?'

  Patriarch Ma answered, 'The keynote of Buddhism is your true homeland, true devotion.'

  Shakyamuni Buddha said:

The true devotion is to cast off.

  Cast off what? Cast off Adana-vijnana. Be sure to make clear what is to cast off. Dr. Huang, stand up and explain for a few minutes how to cast off Adana-vijnana. All are adana-vijnana, and should be cast off.

 

黃:釋迦牟尼佛說「阿陀那識甚深細,一切種子如瀑流」。一切存在,山河大地,都是阿陀那識的變現。另外,阿陀那識代表我們的業力,阿陀那識投射到我們眾生身上後,就稱為阿賴耶識。阿賴耶識代表共業與別業;這兩個相互糾纏,就造成了我們生生世世的輪迴。那我們要如何超越這個阿陀那識呢,就是佛法說要「轉識成智」。阿賴耶識轉成大圓鏡智。阿賴耶識有三層意義,就是能藏、所藏、執藏。其中最重要就是第七識緊緊抓著第八識。情執〈第七識〉把第八識緊緊抓住,當作有一個實我,即是俱生我執,就是自己緊緊抓住自己盲目意志的衝動與內容,一定非要按照自己生命的形式活下去不可,所以要超越這個盲目意志才能轉阿賴耶識成大圓鏡智。我們眾生就是一直想要按照「一切種子如瀑流」這個瀑流流動的方向流下去,造成我們一直永遠就是跟著業力流轉。老師剛才問的是怎麼斷掉這個業力,要斷掉這股業力,只有生生世世做好事,把自己交給眾生,這是唯一超越阿賴耶識的方法。

師:

前面六識,特別是第六識,要轉成妙觀察智,前五識要轉成為成所作智,第七識老是搞分別、老是抓自己、這個好那個不好等等,要轉成平等性智。很難,很難,而非這樣不可。所以「放下」是「徹底把阿陀那識轉過來,不受阿陀那識的統轄與支配了,所以要歷劫修行」。此事絕不是在吹牛。釋迦牟尼佛《法華經》講的,修定曾坐五十小劫,一劫是好多億萬年。所以各位,千萬把腦袋把認識搞清楚。禪門《指月錄》是很難懂的,他一方面要你修,一方面要你不要修,一方面要你又沒有修又沒有不修,他把你搞得頭昏腦脹,要當下就是。甚麼叫做當下就是?

九個字說清楚了:

超智慧、超氣派、超業報〈超善報〉,叫做當下即是。

當下即是是你生活行為的表現,叫做當下即是。

放下。當下即是。

即是當下也!

  Dr Huang: Shakyamuni Buddha said 'The Adana-vijnana, profound and subtle, proceeds with all the Bija like a violent torrent.' All existence, including the mountains, rivers and great earth, are the manifestations of Adana-vijnana. Moreover, Adana-vijnana represents our karma; Adana-vijnana projecting to we sentient beings is known as Alaya-vijnana. Alaya-vijnana represents universal karma and individual karma, which intertwine and turn into our transmigration generation after generation. To transcend Adana-vijnana is the 'transformation of consciousness into wisdom' of Buddhism, that Alaya-vijnana is transformed into the 'Great Reflecting Wisdom'. Alaya-vijnana has three meanings, subject store, object store, and attachment store, in which the most important is the tight attachment of the seventh consciousness to the eighth consciousness as a true oneself, i.e., the innate attachment to oneself, that is, the tight attachment to the impulse and content of oneself's blindly will, to live on exclusively according to the form of oneself's life, so Alaya-vijnana can be transformed into the 'Great Reflecting Wisdom' only if the blindly will has been transcended. We sentient beings always proceed in the direction that 'proceeds with all the Bija like a violent torrent', which results in our transmigration following karma. Just now Master asked about how to cut off this karma. To cut off this karma, the only answer is to do good generation after generation, and to dedicate oneself to sentient beings. That’s the only way to transcend Alaya-vijnana.

Master:

  The sixth consciousness should be transformed into 'Subtle Observing Wisdom'; the first five consciousnesses should be transformed into 'Wisdom of Fulfillment of Deeds'; the seventh consciousness, always discriminating between good and bad and attaching to oneself, should be transformed into 'Wisdom of the Equality in Nature'. Very difficult, very difficult, but we have to do this. Therefore, to cast off is complete transformation of Alaya-vijnana, liberation from governance and domination of Alaya-vijnana, and thus cultivation over kalpas. It is definitely not boast. Shakyamuni Buddha said in Lotus Sutra, that he had meditated for fifty minor kalpas, each over many aeons. So everyone, be sure to make clear your understanding. The Book of Moon-directing of Zen School is very difficult to understand. On the one hand it asks you to cultivate, on the other it asks you not to cultivate; moreover, it asks you neither to cultivate nor not to cultivate, which dizzies you, for the sake of Instant Revelation. What is Instant Revelation?

  It is covered in nine words:

  super wisdom, super ambition, super retribution (of good karma), is known as Instant Revelation.

  Instant Revelation is the behaviour in your life.

  Cast off. Instant Revelation.

It's revealed to be instant!

 

夢裡的氣派

有小師耽源。行腳回。於祖前畫箇圓相。就上拜了立。師曰。汝莫欲作佛否。曰。某甲不解捏目。師曰。吾不如汝。小師不對。

有個小和尚名叫耽源,行腳參訪回來,他在馬祖前畫了一個圓相,上前拜馬祖,然後立在那堙C馬祖的神智,立即回答:「你要做佛嗎」?

意思是:你在我面前好傲慢喔,好不懂事喔,之前我畫個圓相,你也來學我,你以為你懂了,甚麼都沒有!你也想做大禪師了?你想做佛了?氣派不是說我畫個圓圈,你也學著畫個圓圈,所以被罵一頓。罵得很深!你畫個葫蘆,學我的氣派,你小氣的很。

聽說新近有人做夢,生個小孩,而此小孩,竟是某某大師,真氣派!

精神病乎?

不精神病乎?

某甲不解捏目:師父,我真的甚麼都不懂啊。

馬祖怎麼回答?

吾不如汝:我不如你。

小師不對:他沒聽懂。

馬祖一下否定、一下肯定小和尚,人都是在肯定(有)、否定(空)中,搞來搞去,馬祖暗示小和尚,可惜他未接到。

Ambition in Dream

Little monk Dan-yuan returned from visiting, drew a circle before the Patriarch, made obeisance and stood in the circle. The master said: 'You want to be Buddha, don't you?' (The monk) said: 'I don't know.' The master said: 'I am inferior to you.' The little monk didn't answer.

  There was a little monk named Dan-yuan who returned from visiting. He drew a circle before Patriarch Ma, made obeisance to Patriarch Ma, and stood there. Patriarch Ma was so smart that he asked immediately: 'Do you want to be Buddha?'

  Which means: You are so arrogant before me, so thoughtless. I have drawn a circle before, and you also follow my example. You think you understand, but it's nothing! You also want to be Grandmaster? You want to be Buddha? It's not ambition that I draw a circle and you follow my example in drawing a circle. So the little monk was scolded, severely! Drawing a gourd [Chinese proverb] following my ambition, you are so small.

  It's said that recently somebody dream of giving birth to a baby, who is actually some grandmaster, what an ambition!

  Psycho?

  Or not?

  'I don't know.' Master, I really don't understand.

  How did Patriarch Ma answer?

  'I am inferior to you.' I am not comparable to you.

  The little monk didn't answer. He didn't understand.

  On the one hand Patriarch Ma negated the little monk, one the other he affirmed. People are all involved in affirmation (existence) and negation (emptiness). Patriarch Ma gave a hint to the little monk, who unfortunately didn't receive it.

 

石頭路滑

鄧隱峰辭師。師曰。甚麼處去。曰石頭去。師曰。石頭路滑。曰。竿木隨身。逢場作戲。便去。纔到石頭。即繞禪床一帀。振錫一聲。問。是何宗旨。石頭曰。蒼天蒼天。峰無語卻回舉似師。師曰。汝更去問。待他有答。汝便噓兩聲。峰又去。依前問。石頭乃噓兩聲。峰又無語。歸舉似師。師曰。向汝道石頭路滑。

馬祖問鄧隱峰要到哪裡去?

答:要到石頭希遷禪師那堨h。

馬祖說:「石頭路滑」。這是形容語句,石頭不好搞,可能會跌倒站不起來,搞不好命都沒有啊。

鄧隱峰答:我有竹竿,而且沒有甚麼路滑不路滑這個問題,我遇峰轉峰、涉川過水,自我三昧,逍遙逍遙。

峰到了石頭那邊,便繞禪床一周,大聲問:

這是甚麼宗旨?

石頭輕描淡寫的說:

天啊!天啊!

立即將鄧隱峰的吼聲壓下去。

峰無答,回到馬祖那堻孎i一切,馬祖告訴他:

你再到石頭那堨h,不要大吼大叫,你只噓噓兩聲。

真禪門大師都在遊戲三昧。說話根本在長樂中。他跟諸佛菩薩在一起,跟往聖先賢在一起,他一身妙樂,常樂我淨。

峰又去,依前問,石頭噓噓兩聲。峰又無語。這時峰還是不懂,回去便向馬祖報告說:

我到那邊,照你說的,跟石頭希遷噓噓兩聲,結果他也噓噓兩聲。

這是馬祖在玩,一加一等於二、四減二還是等於二空間的套套邏輯。就是既無減法,也就不會有什麼加法。

人間是是非非、庸庸俗俗、長長短短,空間只有相對,並無真正的長短,因此飛駕長空、乾坤無寄,一望有際而無際、無際而有際:

    莊子飛越雲漢也

所以:

虛空生汝心內,猶如片雲點太清裡。

馬祖根本沒有甚麼原則不原則,十方東南西北,東南西南,東北西北,中央上下,十方都靠,十方也不靠,他統一在一起他又超越,馬祖就跟他講,早就跟你說了,石頭路滑,你摸他不到的!

Shi-tou is Slippery

Deng Yin-feng bade farewell to the master. The master said: 'Where are you going?' (Feng) said: 'I am visiting Shi-tou.' The master said: 'Shi-tou is slippery. (The stone road is slippery.)' (Feng) said: 'With a bamboo rod, I will act according to circumstances.' He then left. Upon arrival, (Feng) walked around Shi-tou's meditating couch, rang his staff, and asked: 'What's your keynote?' Shi-tou said: 'Heaven! Heaven!' Feng was speechless, and reported back to the master. The master said: 'Go back to ask again. Once he answers, hiss twice.' Feng went again and asked as previously. Shi-tou then hissed twice. Again Feng was speechless and reported back to the master. The master said: 'I have long since told you that Shi-tou is slippery!'

  Patriarch Ma asked Deng Yin-feng where to go.

  Feng answered that he was visiting Master Shi-tou (Xi-qian).

  Patriarch Ma said: 'Shi-tou is slippery.' This is a semantic statement: Shi-tou is so tough that you may loose your footing, even your life.

  Deng Yin-feng answered: 'With a bamboo rod, there is neither slippery nor nonslippery for me. I am leisurely in the samadhi of oneself, around mountains and across rivers.

  Feng arrived at Shi-tou's place, walked around the meditating couch, and asked aloud:

  'What's this keynote?'

  Simply Shi-tou said:

  'Heaven! Heaven!'

  Which smoothed Feng's roaring immediately.

  Feng was speechless, and reported back to Patriarch Ma. Patriarch Ma told him:

  'Go back to Shi-tou again, don't roar but hiss twice.

  True grandmasters of Zen School are all in the Gaming Samadhi, whose speeches are in eternal joy. He is with Buddhas and Bodhisattvas, with previous sages, full of sublime bliss, eternity, joy, personality, purity.

Meditate!

  Feng went again and asked as previously. Shi-tou hissed twice, and again Feng was speechless. Still, Feng didn't understand, and reported back to Patriarch Ma:

  I went there and hissed twice to Shi-tou (Xi-qian) as you said, while he also hissed twice.

  Patriarch Ma was playing spatial tautology of 1+1=2 and 4-2=2. Since there is no subtraction, there is no addition either.

  The world is between right and wrong, vulgar and conventional, long and short, but the space is relative only, without true long and short. Therefore, flying high in the sky, independent of heaven and earth, stretching a vision both limited and limitless:

  Such is Kwang-tzu who flys over the Milky Way.

Therefore:

  'The space created in your heart is like a wisp of cloud that dots the vast sky.'

  There was neither principle nor no principle for Patriarch Ma. The ten directions, North, South, East, West, Northeast, Northwest, Southeast, Southwest, and central Up and Down, all of the ten directions are dependable and not dependable, in union and beyond union. Patriarch Ma told him, 'I have long since told you that Shi-tou is slippery! You can't touch him!'

 

超越長短

有僧於師前。作四畫。上一畫長。下三畫短。曰不得道一畫長三畫短。離此四字外。請和尚答。師乃畫地一畫曰。不得道長短。答汝了也。

有一僧在馬祖面前的地上畫了四筆畫,一筆畫長,三筆畫短,請馬祖回答:

除此四句,又做何解?

馬祖在地上畫了一畫作為回答。

畫於無畫,無分別相,有個甚麼長,有個甚麼短,長短是二法,不是不二法門。你在這裡畫,你還問我啊!

長裡更有長、短裡還有短。

莊子說得好:至大無外,至小無內。

Beyond Long and Short

A monk drew four lines before the master, the upper one was long and the lower three were short. He said: 'Don't say one long three short. Apart from these four words, You abbot, please answer.' The master then drew a line and said: 'Don't say long and short. I have answered you.'

  A monk drew four lines on the ground before Patriarch Ma, one long three short, and asked Patriarch Ma to answer:

  Apart from these four words, how do you explain?

  Patriarch Ma drew a line on the ground for reply.

  The drawing of non-drawing is without discrimination, so where is the room for long and short? Long and Short are duality, not non-duality doctrine. How dare you draw here and ask me?

  There are Longer in Long, and Shorter in Short.

  There is a good saying by Kwang-tzu: 'That which is so great that there is nothing outside..., and that which is so small that there is nothing inside...'

 

獅子默然法

有講僧來問曰。未審禪宗傳持何法。師卻問曰。未審座主傳持何法。主曰。忝講得經論二十餘本。師曰。莫是師子兒否。主曰。不敢。師作噓噓聲。主曰。此是法。師曰。是甚麼法。主曰。師子出窟法。師乃默然。主曰。此亦是法。師曰。是甚麼法。主曰。師子在窟法。師曰。不出不入。是甚麼法。主無對。遂辭出門。師召曰。座主。主回首。師曰。是甚麼。主亦無對。師曰。這鈍根阿師。

有個講經的問馬祖:禪宗傳的是甚麼法、所持的是甚麼經典呢?

馬祖問他:你講經講的是甚麼法呢?

座主答:我講經講了二十多本了。

釋迦牟尼講經如獅子吼。《思益梵天所問經》說:真正要是菩薩才能講經說法。

師作噓噓聲。馬祖說,你像獅子一樣吼啊?

座主說,不得了,你在跟我傳法,傳師子出窟法。

馬祖被誇,默然。

有一位教授帶的博士生,很感恩老師,並請問老師以後出社會應當如何。他跟老師報告說:「老師,我準備了十頂高帽子。」老師說,「誰會相信那個高帽子?」學生說,「像老師這樣清高、智慧、慈悲、有修為的有幾個?」老師:「嘿嘿,那倒也是。」學生說:「我只有九頂了。」

你真正懂禪,這時真功夫出來了,你罵我也這樣,你毀謗我也這樣,捧我也如斯,八風吹不動,真正入禪了,要起用!謝安淝水之戰大勝,卻默然在下棋。世俗法都如此,何況是禪!所以虛雲大師,坐閱五帝,身經四朝,默然無語,此也!此也!

座主說,你默然,這也是法!默亦智,默亦禪,更是大法,這是獅子洞堛漯k!

馬祖接受他的說法,繼續問:那「不出不入是甚麼法」?不在獅子窟堙A又在出窟的獅子法堶情A這兩者都沒有,你看是甚麼呢?

座主無對。

以空應空,空也無住,是這個法。這個和尚沒有接到。

Doctrines of Lion in Silence

A lecturer monk came to ask: 'What are the doctrines instructed in Zen School?' The master asked: 'I wonder the doctrines you lecturer instruct.' The lecturer said: 'Unworthily I instruct a score of sutras and treatises.' The master said: 'You are a young lion, aren't you?' The lecturer said: 'I don't deserve it.' The master hissed twice. The lecturer said: 'This is a doctrine.' The master asked: 'What doctrine?' The lecturer said: 'Doctrine of lion unkennelling.' The master was then silent. The lecturer said: 'This is also a doctrine.' The master asked: 'What doctrine?' The lecturer said: 'Doctrine of lion kennelling.' The master said: 'Neither unkennelling nor kennelling, what doctrine is it?' The lecturer failed to answer, and took leave out of the door. The master called: 'Lecturer.' The lecturer turned around. The master said: 'What is this?' The lecturer still failed to answer. The master said: 'What a dull lecturer!'

 A lecturer asked Patriarch Ma: 'What are the doctrines and scriptures instructed in Zen School?'

  Patriarch Ma asked him: 'What doctrines you lecturer instruct?'

  The lecturer answered: 'I have instructed a score of sutras.'

  Shakyamuni Buddha lectured as lion roaring. According to Visesacintabrahma-pariprccha, only true Bodhisattvas can lecture on sutras and doctrines.

  The master hissed. Patriarch Ma said: 'You roar as lion?'

  The lecturer said: 'It's awful that you are lecture to me, on doctrine of lion unkennelling.'

  Patriarch Ma was praised, and was silent.

  A doctor appreciated much his advising professor and consulted on society interaction after graduation. He reported to his advisor: 'Advisor, I have prepared ten top hats.' The advisor said: 'Who would believe in the top hat?' The student said: 'You advisor are so lofty, intelligent, merciful, cultured that few people can be like you.' The advisor: 'Hee, indeed.' The student said: 'I have nine left now.'

  If you truly understand Zen, here comes the true kong-fu, that I am in this way whether you scold, slander, or flatter me, and not moved by the eight winds [of praise, ridicule, ...]. After the true entry into Zen, you have to take action. Xie-an won a glory victory in the Battle of Fei River when silently playing chess. Such is the conventional business, let alone Zen. Therefore Grandmaster Xu-yun experienced five Emperors and four reign periods and kept silent. That is it! That is it!

  The lecturer said: 'This is also a doctrine that you are silent. Silence is not only wisdom but also Zen, a great doctrine of lion kennelling!'

  Patriarch Ma accepted his statement and continued to ask: 'Neither unkennelling nor kennelling, what doctrine is it?' Neither in the lion cavern nor out of the lion cavern, how do you think about this?

  The lecturer failed to answer.

  It's the doctrine to conform emptiness with emptiness but not to dwell on emptiness. The monk didn't receive it.

 

超越真俗

洪州廉使問曰。喫酒肉即是。不喫即是。

師曰。若喫是中丞祿。不喫是中丞福。

洪州廉使問:喫酒肉不喫?

馬祖答,喫是你的俸祿,不喫是更大的福氣(若喫是中丞祿。不喫是中丞福----中丞是官名。)。

這是真超越真俗。

Beyond Reality and Convention

The Judge of Hong state asked: 'Which is correct, taking flesh and wine or not?'

The master said: 'It is Your Honor's benefit to take flesh and wine, otherwise it is Your Honor's goodness.

  The Judge of Hong state asked whether to take flesh and wine or not.

  Patriarch Ma answered: 'It is your benefit to take flesh and wine, otherwise it is greater goodness.'

  This is absolutely beyond reality and convention.

 

水滿乎?

師問僧。什麼處來。云湖南來。師曰。東湖水滿也未。云未。師云。許多時雨水尚未滿。

馬祖問和尚,你從哪裡來?

答:從湖南來。

湖南是魚米之鄉,湖廣熟、天下足。馬祖再問:

東湖的水滿了沒有?

答:未滿。

馬祖繼續說:

湖南許多時候,水仍是不滿。

這是比喻象徵語句,意指湖南的當前道門與禪門人物,究竟如何也。

中國水滿乎?

Does Water Spill out?

The master asked a monk: 'Where are you from?' (The monk) said: 'From Hu-nan.' The master asked: 'Does water spill out in the East Lake?' (The monk) said: 'No yet.' The master said: 'Rainwater doesn't spill out for long.'

  Patriarch Ma asked a monk, 'Where are you from?'

  (The monk) said: 'From Hu-nan.'

  Hu-nan is a land of fish and rice. Bumper harvest in Hu-nan (south) and Hu-bei (north) feeds the whole nation. Patriarch Ma continued to ask:

  'Does water spill out in the East Lake?'

  (The monk) said: 'No yet.'

  Patriarch Ma continued to say:

  'Water doesn't spill out in Hu-nan for long.'

  This is symbolic statement of metaphor, indicating the current state of Zen and Taoist figures in Hu-nan.

  Is Water spilling out in China?

待續

2013-10-13

達摩書院

  To be continued.

2013.10.13

Dharma Academy

 

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