水曜日, 5月 10, 2017

FROM THE CHINESE ZEN MASTERS(禅中国関連サブインデックス)


Not to be confused with Shi Kuang (zh:師曠 (师旷)), the 6 c. BCE music master ascribed with composition of the lost Classic of Birds

士 匡(し きょう、生没年不詳)は、中国後漢末期から三国時代にかけての人物。父は士壱。伯父は士燮

 圓悟 yengo

雪竇重顕(せっちょう じゅうけん、980年1052年)は、中国北宋僧。 seccho

IV. 

FROM THE CHINESE ZEN MASTERS

Manual of Zen Buddhism: IV. From the Chinese Zen Masters

http://www.sacred-texts.com/bud/mzb/mzb04.htm

            (リンク:::::::::仏教



Manual of Zen Buddhism by D.T. Suzuki 1935 便覧:解読 

NAMs出版プロジェクト: The Sutras(禅インド関連サブインデックス)

http://nam-students.blogspot.jp/2017/05/the-sutras.html

(禅中国関連サブインデックス)FROM THE CHINESE ZEN MASTERS

FROM THE JAPANESE ZEN MASTERS(禅日本関連サブインデックス)

http://nam-students.blogspot.jp/2017/05/from-japanese-zen-masters.html


NAMs出版プロジェクト: 景徳伝灯録 The Transmission of the Lamp 1004年(二入四行論 or 菩提達磨四行論)

http://nam-students.blogspot.jp/2017/05/blog-post_37.html

NAMs出版プロジェクト: 二入四行論 - 菩提達磨 禅の歴史

http://nam-students.blogspot.jp/2017/05/blog-post_67.html

【人類の知的遺産16『ダルマ』134~149頁に鈴木大拙が引用した部分の邦訳と解説がある。】

信心銘(僧燦)ON BELIEVING IN MIND by Seng-ts'an (J: Sosan)

NAMs出版プロジェクト: 慧能 六祖壇経

http://nam-students.blogspot.jp/2017/05/blog-post_98.html
【鈴木大拙がmanualで引用した箇所には、中公バックス『禅語録』127~168頁に邦訳がある。120頁には四弘誓願。】

証道歌(永嘉大師)YOKA DAISHI'S "SONG OF ENLIGHTENMENT"

http://nam-students.blogspot.jp/2017/05/blog-post_6.html

NAMs出版プロジェクト: Baso (Ma-tsu) and Sekito (Shih-tou) 馬祖道一と石頭希遷 景徳伝灯録

http://nam-students.blogspot.jp/2017/05/v-baso-ma-tsu-and-sekito-shih-tou-two.html
NAMs出版プロジェクト: 碧巌録(#88)玄沙(景徳伝灯録#18
十牛図 Daisetz Teitaro Suzuki「Manual Of Zen Buddhism」 
http://nam-students.blogspot.jp/2017/03/daisetz-teitaro-suzukimanual-of-zen.html

NAMs出版プロジェクト: 大正新脩大蔵経(諸宗部)

http://nam-students.blogspot.jp/2017/05/blog-post_9.html


禅の語録〈16〉信心銘・証道歌・十牛図・坐禅儀 (1974年) 

https://www.amazon.co.jp/dp/B000J9AY2G/


FROM THE JAPANESE ZEN MASTERS(禅日本関連サブインデックス)

http://nam-students.blogspot.jp/2017/05/from-japanese-zen-masters.html


NAMs出版プロジェクト: 臨済録

http://nam-students.blogspot.jp/2017/03/blog-post_11.html

SUZUKI Daisetz 鈴木大拙 NHK婦人の時間 聞き手犬養道子

http://nam-students.blogspot.jp/2017/03/suzuki-daisetz-nhk.html



FROM THE JAPANESE ZEN MASTERS(禅日本関連サブインデックス)

http://nam-students.blogspot.jp/2017/05/from-japanese-zen-masters.html

NAMs出版プロジェクト: 大応国師(1235-1309)

http://nam-students.blogspot.jp/2017/05/blog-post_42.html

NAMs出版プロジェクト: 大燈国師(1282-1338)

http://nam-students.blogspot.jp/2017/05/blog-post_15.html

NAMs出版プロジェクト: 関山国師(1277-1361)「無相大師遺誡」

http://nam-students.blogspot.jp/2017/05/blog-post_88.html

NAMs出版プロジェクト: 夢窓疎石(1275-1351)

http://nam-students.blogspot.jp/2017/05/blog-post_29.html

NAMs出版プロジェクト: 白隠(1686-1769) 

http://nam-students.blogspot.jp/2017/03/blog-post_21.html


Amazon.co.jp: お経/曹洞宗 壇信徒勤行: (指導)大本山永平寺維那・大本山総持寺維那: デジタルミュージック

https://www.amazon.co.jp/dp/B0045PNTC2/

お経/真言宗豊山派 壇信徒勤行: (指導)真言宗豊山派宗務所: デジタルミュージック

https://www.amazon.co.jp/dp/B0045PHWYI/

 お経/臨済宗 檀信徒勤行: (指導)花園大学法儀研究室: デジタルミュージック

https://www.amazon.co.jp/dp/B0045OXXKG/
試聴可

僧サン - Wikipedia

https://ja.m.wikipedia.org/wiki/僧サン


禅の法系図:

     釈迦牟尼仏 B.C.463(or593)~

       ┃

     (27代略)

       ┃

      菩提達磨 ?~528年 祖師

       ┃

      慧可大祖 487~593年

       ┃

      僧璨(そうさん、生年不詳(推定500年~505年頃))禅宗の第三祖

       ┃

     (2代略)

       ┃

      慧能大観 638~713年 六祖

   ┏━━┳┻━━━━━━━━━━━━┓

 青原行思 永嘉玄覚         南獄懐譲

   ┃                ┃

 石頭希遷              馬祖道一 709~788年

 ┏━┻━┓           ┏━━┻━━━━━┓

 ┃ (中略)          ┃        南泉普願 748~834年

(以下略)┃          百丈懐運      ┃

     ┃           ┣━━━━┓   趙州従諗 775~897年

    龍潭          黄檗希運 潙山霊祐771~853年

     ┃           ┃    ┣━━━━━┓

    徳山宣鑑780~865年   臨済義玄 香厳智閑   仰山

     ┃          ?~867年  ?~898年     

    雪峯           ┃             

     ┣━━━━━━━┓  (12、3代略)        

    玄沙835~908年  雲門  ┃            

                廓庵禅師 12c?


(曹洞宗)(法眼宗) (雲門宗)(臨済宗)     (潙仰宗)


(影山純夫『禅画を読む』126頁他参照)


禅の法系図:

     釈迦牟尼仏 B.C.463(or593)~

       ┃

     (27代略)

       ┃

      菩提達磨 ?~528年 祖師

       ┃

      慧可大祖 487~593年

       ┃

      僧璨(そうさん、生年不詳(推定500年~505年頃))禅宗の第三祖

       ┃

     (2代略)

       ┃

      慧能大観 638~713年 六祖

   ┏━━┳┻━━━┓

 青原行思 永嘉玄覚 南獄懐譲

   ┃       ┃

 石頭希遷      馬祖道一 709~788年

   ┃    ┏━━┻━━━━━┓

 (以下略)  ┃        南泉普願 748~834年

       百丈懐運      ┃

        ┣━━━━┓   趙州従諗

       黄檗希運 潙山霊祐

        ┃    ┃771~853年

       臨済義玄 香厳智閑

        ?~867年  ?~898年

        ┃

      (12、3代略)

        ┃

       廓庵禅師 12c?


(曹洞宗) (臨済宗)


影山純夫『禅画を読む』126頁他参照

http://kousin242.sakura.ne.jp/wordpress014/wp-content/uploads/2016/06/%E6%B3%95%E7%B3%BB%E5%9B%B3.jpg


心に甦る「趙州録」 | 春秋社

http://www.shunjusha.co.jp/detail/isbn/978-4-393-14615-6/

心に甦る「趙州録」

こころによみがえるじょうしゅうろく  
心に甦る「趙州録」

窪田慈雲

四六 ● 336頁 
発行日:2013年9月 ISBN:978-4-393-14615-6
Cコード:C0015

定価:本体3,000円+税


鈴木大拙が趙州の禅を評して、「『一切の人のために煩悩すること』を教えるところにありというべきであろう。」と言っている。唐代末の禅者である趙州の面目は、禅をも超えたその宗教者としての存在の大きさである。その趙州の全貌を知るための必須の文献である、『趙州録』を通読可能な現代語訳としてはじめて原文と共に提示し、また坐禅を実践するために不可欠な解説を付して提示する。こんなに面白い禅者がいたとは!



飯島孝良 著 - 2015 - 関連記事
鈴木大拙の禅思想史観を再考する視座. ―一九三〇年代から四〇年代の記述を中心に考える―. 飯島 孝良. 序. 本論の意図と課題. 鈴木大拙(1870-1966)は,どのような存在と看做されてきたか。これはじつに複雑な問題を孕むも.




Manual of Zen Buddhism  by D.T. Suzuki | Philosophy | Kindleストア 2007

introduction入門(1934),training生活(1934),manual便覧(1935)と
鈴木大拙による英語版禅仏教入門三部作。
最後のマニュアルはアンソロジー。鈴木大拙の著作としての邦訳はない。
もっと安価な電子版もあるし、無料でも閲覧出来る。上のkindleバージョンの目次が見やすかった。
以下別々の邦訳情報をまとめてみた(作業中)。

CONTENTS 
EDITOR’S NOTE AUTHOR’S PREFACE 

I. GATHAS AND PRAYERS 偈頌と祈祷
1. On Opening the Sutra 開経偈 ☆
2. Confession 懺悔偈 ☆☆
3. The Threefold Refuge [三帰・三帰依・三帰戒] 三帰依文☆☆☆
4. The Four Great Vows 四弘誓願 ☆☆☆☆
5. The Worshipping of the Sarira 舎利礼文 ☆☆☆☆☆
6. The Teaching of the Seven Buddhas  七仏通誡偈(法句経#183)
7. The Gatha of Impermanence  『涅槃経』の中の無常偈
8. The Yemmei Kwannon Ten-Clause Sutra 延命十句観音経
9. Prayer on the Occasion of Feeding the Hungry Ghosts 施餓鬼
10. General Prayer 楞厳呪 真言☆☆☆☆☆☆
11. Prayer of the Bell 観音経?

(太字以外は音声資料が確認出来た。)

II. THE DHARANIS 
1. Dharani of Removing Disasters 消災呪
2. Dharani of the Great Compassionate One 大悲心陀羅尼
3. Dharani of the Victorious Buddha-Crown 仏頂尊勝陀羅尼

III. THE SUTRAS 
1. The Prajnaparamita-hridaya-sutra, or Shingyo (complete) 般若心経
2. The Kwannongyo, or “Samantamukha Parivarta” (complete) 観音経
3. The Kongokyo, or Vajracchedika (the first half and extracts from the second half) 金剛経
4. The Lankavatara Sutra, or Ryogakyo (extracts) 楞伽経
5. The Ryogonkyo, or Surangama Sutra (résumé) 楞厳経

IV. FROM THE CHINESE ZEN MASTERS 
1. Bodhidharma on the Twofold Entrance to the Tao 景徳伝灯録(二入四行論、菩提達磨四行論)
2. The Third Patriarch on “Believing in Mind” 三祖僧燦の信心銘
3. From Hui-neng’s Tan-ching  慧能 六祖壇経より
4. Yoka Daishi’s “Song of Enlightenment” 永嘉大師 証道歌
5. Baso (Ma-tsu) and Sekito (Shih-tou) 馬祖道一と石頭希遷 景徳伝灯録
6. Obaku’s (Huang-po) Sermon from “Treatise on the Essentials of the Transmission of Mind” 黄檗希運 伝心法要#1
7. Gensha on the Three Invalids (from the Hekiganshu or Pi-yen Chi) 玄沙の三種の病人 碧巌録#88
8. The Ten Oxherding Pictures, I The Ten Oxherding Pictures, II 十牛図 廓庵と普明(図版は普明版)

V. FROM THE JAPANESE ZEN MASTERS 
1. Daio Kokushi on Zen 大応国師
2. Daio Kokushi’s Admonition 大応国師示衆
3. Daito Kokushi’s Admonition and Last Poem 大燈国師遺偈 興禅大燈国師遺戒
4. Kwanzan Kokushi’s Admonition 関山国師「無相大師遺誡
5. Muso Kokushi’s Admonition 夢窓国師遺戒
6. Hakuin’s “Song of Meditation” 白隠禅師坐禅和讃 

VI. THE BUDDHIST STATUES AND PICTURES IN A ZEN MONASTERY 禅堂における仏教徒の彫像と絵画
Buddhas 仏
Bodhisattvas 菩薩
Arhats 阿羅漢
Protecting Gods 守護神
Historical Figures 肖像彫刻
INDEX 索引




4:1
Bodhidharma on the Twofold Entrance to the Tao 景徳伝灯録 (二入四行論、菩提達磨四行論)

NAMs出版プロジェクト: 景徳伝灯録 The Transmission of the Lamp 1004年

http://nam-students.blogspot.jp/2017/05/blog-post_37.html

NAMs出版プロジェクト: 二入四行論 - 菩提達磨 禅の歴史

http://nam-students.blogspot.jp/2017/05/blog-post_67.html


4:2
The Third Patriarch on “Believing in Mind” 三祖僧燦の信心銘

信心銘(僧燦)ON BELIEVING IN MIND by Seng-ts'an (J: Sosan)

http://nam-students.blogspot.jp/2017/05/blog-post_70.html

4:3
From Hui-neng’s Tan-ching  慧能の壇経より

NAMs出版プロジェクト: 慧能 六祖壇経

http://nam-students.blogspot.jp/2017/05/blog-post_98.html

4:4
Yoka Daishi’s “Song of Enlightenment” 永嘉大師 証道歌

証道歌(永嘉大師)YOKA DAISHI'S "SONG OF ENLIGHTENMENT"

http://nam-students.blogspot.jp/2017/05/blog-post_6.html
永嘉 玄覚(ようか げんかく、665年 - 713年)は、中国唐代初期の僧。禅宗の六祖である慧能の直弟子である。

4:5
Baso (Ma-tsu) and Sekito (Shih-tou) 馬祖道一と石頭希遷

NAMs出版プロジェクト: 景徳伝灯録 The Transmission of the Lamp 1004年(再掲)

http://nam-students.blogspot.jp/2017/05/blog-post_37.html


4:6
6. Obaku’s (Huang-po) Sermon from “Treatise on the Essentials of the Transmission of Mind” 黄檗希運
伝心法要

NAMs出版プロジェクト: 『伝心法要』直指人心、見性成佛

http://nam-students.blogspot.jp/2017/03/blog-post_64.html

4:7
Gensha on the Three Invalids (from the Hekiganshu or Pi-yen Chi) 玄沙の三種の病人 碧巌録#88
NAMs出版プロジェクト: 碧巌録

4:8
The Ten Oxherding Pictures, I The Ten Oxherding Pictures, II 十牛図
十牛図 Daisetz Teitaro Suzuki「Manual Of Zen Buddhism」 
http://nam-students.blogspot.jp/2017/03/daisetz-teitaro-suzukimanual-of-zen.html


禅の法系図:

     釈迦牟尼仏 B.C.463(or593)~

       ┃

     (27代略)

       ┃

      菩提達磨 ?~528年 祖師

       ┃

      慧可大祖 487~593年

       ┃

      僧璨(そうさん、生年不詳(推定500年~505年頃))禅宗の第三祖

       ┃

     (2代略)

       ┃

      慧能大観 638~713年 六祖

   ┏━━┳┻━━━┓

 青原行思 永嘉玄覚 南獄懐譲

   ┃       ┃

 石頭希遷      馬祖道一 709~788年

 ┏━┻━┓  ┏━━┻━━━━━┓

 ┃ (中略) ┃        南泉普願 748~834年

(以下略)┃ 百丈懐運      ┃

     ┃  ┣━━━━┓   趙州従諗

    龍潭 黄檗希運 潙山霊祐771~853年

     ┃  ┃    ┣━━━━━┳━━┓

    徳山 臨済義玄 香厳智閑  仰山 *徳山宣鑑780~865年

     *  ?~867年  ?~898年     ┃

   (以下略)┃             雪峯

      (12、3代略)        ┣━━━━━━━━┓

        ┃             玄沙835~908年  雲門

       廓庵禅師 12c?


(曹洞宗)  (臨済宗)     (潙仰宗)(法眼宗)   (雲門宗)


(影山純夫『禅画を読む』126頁他参照)


徳山宣鑑 - Wikipedia

https://ja.wikipedia.org/wiki/徳山宣鑑

徳山 宣鑑(とくざん せんがん、780年 - 865年)は、中国代の禅僧。 俗姓は周氏、剣南(四川省)の出身である。

後、石頭宗天皇道悟の法嗣である龍潭崇信に師事し、その嗣法となり、30年間にわたって、その門下で修禅した。その後、潙山霊祐らに参禅した。

(本来龍潭の系譜だが上の図では潙山霊祐の系譜に置いた。本来なら曹洞宗に近い。)


鎌倉仏教 | 地球環境問題情報2016

http://kousin242.sakura.ne.jp/wordpress014/宗教・社寺・寺院/鎌倉仏教/

http://kousin242.sakura.ne.jp/wordpress014/%E5%AE%97%E6%95%99%E3%83%BB%E7%A4%

BE%E5%AF%BA%E3%83%BB%E5%AF%BA%E9%99%A2/%E9%8E%8C%E5%80%89%E4%BB

%8F%E6%95%99/

http://kousin242.sakura.ne.jp/wordpress014/wp-content/uploads/2016/06/%E6%B3%95%E7%B3%BB%E5%9B%B3.jpg




図4.南宗禅五宗の法系図


禅の法系図:

     釈迦牟尼仏 B.C.463(or593)~

       ┃

     (27代略)

       ┃

      菩提達磨 ?~528年 祖師

       ┃

      慧可大祖 487~593年

       ┃

      僧璨(そうさん、生年不詳(推定500年~505年頃))禅宗の第三祖

       ┃

     (2代略)

       ┃

      慧能大観 638~713年 六祖

   ┏━━┳┻━━━┓

 青原行思 永嘉玄覚 南獄懐譲

   ┃       ┃

 石頭希遷      馬祖道一 709~788年

   ┃    ┏━━┻━━━━━┓

 (以下略)  ┃        南泉普願 748~834年

       百丈懐運      ┃

        ┣━━━━┓   趙州従諗

       黄檗希運 潙山霊祐771~853年

        ┃    ┣━━━━━━━━┓

       臨済義玄 香厳智閑      徳山宣鑑780~865年

        ?~867年  ?~898年     ┃

        ┃             雪峯

      (12、3代略)        ┃

        ┃             玄沙835~908年

       廓庵禅師 12c?


(曹洞宗) (臨済宗)


(影山純夫『禅画を読む』126頁他参照)


僧サン - Wikipedia

https://ja.m.wikipedia.org/wiki/僧サン

僧璨(そうさん、生年不詳(推定500年~505年頃))禅宗の第三祖


徳山宣鑑 - Wikipedia

https://ja.wikipedia.org/wiki/徳山宣鑑

徳山 宣鑑(とくざん せんがん、780年 - 865年)は、中国代の禅僧。 俗姓は周氏、剣南(四川省)の出身である。

後、石頭宗天皇道悟の法嗣である龍潭崇信に師事し、その嗣法となり、30年間にわたって、その門下で修禅した。その後、潙山霊祐らに参禅した。

(本来龍潭の系譜だが上の図では潙山霊祐の系譜に置いた)


玄沙師備(げんしゃ しび、835年 - 908年)は、中国五代禅僧である。諡号宗一大師、俗姓は謝氏



禅の系譜:

     釈迦牟尼仏 B.C.463(or593)~

       ┃

     (27代略)

       ┃

      菩提達磨 ?~528年

       ┃

      慧可大祖 487~593年

       ┃

      僧璨(そうさん、生年不詳(推定500年~505年頃))禅宗の第三祖

       ┃

     (2代略)

       ┃

      慧能大観 638~713年 六祖

   ┏━━━┻━━━┳━━━━━┓

 青原行思    南獄懐譲   永嘉玄覚(ようか げんかく、665年 - 713年

   ┃       ┃

 石頭希遷    馬祖道一 709~788年

   ┃    ┏━━┻━━━━━┓

 (以下略)  ┃        南泉普願 748~834年

       百丈懐運      ┃

        ┣━━━━┓   趙州従諗

       黄檗希運 潙山霊祐

        ┃    ┃771~853年

       臨済義玄 香厳智閑

        ?~867年  ?~898年


(曹洞宗) (臨済宗)

影山純夫『禅画を読む』126頁他参照


南嶽懐譲 - Wikipedia

ja.wikipedia.org/wiki/懐譲

南嶽懐譲(なんがく えじょう、677年(儀鳳2年) - 744年(天宝)3載)は、唐代の中国の禅 僧。諡は大慧禅師。 公案[編集]. 懐譲は始めは五祖弘忍の法嗣、嵩山の慧安の元で 修行していたが、慧安は懐譲の人となりを見て六祖慧能の元で修行するように指示を出 ...




香厳智閑  ?~898年

香嚴智閑 Xiangyan Zhixian (?-898)

https://terebess.hu/zen/xiangyan.html


香嚴撃竹 

https://i.imgur.com/uQs7RHG.gif

https://i.imgur.com/L8sXENa.gif

 




一撃忘所知  (一撃、所知を忘ず) 〈景徳伝燈録・一一〉






CONTENTS 
EDITOR’S NOTE AUTHOR’S PREFACE 

I. GATHAS AND PRAYERS 1. On Opening the Sutra 2. Confession 3. The Threefold Refuge 4. The Four Great Vows 5. The Worshipping of the Sarira 6. The Teaching of the Seven Buddhas 7. The Gatha of Impermanence 8. The Yemmei Kwannon Ten-Clause Sutra 9. Prayer on the Occasion of Feeding the Hungry Ghosts 10. General Prayer 11. Prayer of the Bell 

II. THE DHARANIS 1. Dharani of Removing Disasters 2. Dharani of the Great Compassionate One 3. Dharani of the Victorious Buddha-Crown 

III. THE SUTRAS 1. The Prajnaparamita-hridaya-sutra, or Shingyo (complete) 2. The Kwannongyo, or “Samantamukha Parivarta” (complete) 3. The Kongokyo, or Vajracchedika (the first half and extracts from the second half) 4. The Lankavatara Sutra, or Ryogakyo (extracts) 5. The Ryogonkyo, or Surangama Sutra (résumé) 

IV. FROM THE CHINESE ZEN MASTERS 1. Bodhidharma on the Twofold Entrance to the Tao
2. The Third Patriarch on “Believing in Mind” 3. From Hui-neng’s Tan-ching 4. Yoka Daishi’s “Song of Enlightenment” 5. Baso (Ma-tsu) and Sekito (Shih-tou) 6. Obaku’s (Huang-po) Sermon from “Treatise on the Essentials of the Transmission of Mind” 7. Gensha on the Three Invalids (from the Hekiganshu or Pi-yen Chi) 8. The Ten Oxherding Pictures, I The Ten Oxherding Pictures, II 

V. FROM THE JAPANESE ZEN MASTERS 1. Daio Kokushi on Zen 2. Daio Kokushi’s Admonition 3. Daito Kokushi’s Admonition and Last Poem 4. Kwanzan Kokushi’s Admonition 5. Muso Kokushi’s Admonition 6. Hakuin’s “Song of Meditation” 

VI. THE BUDDHIST STATUES AND PICTURES IN A ZEN MONASTERY 
Buddhas 
Bodhisattvas 
Arhats 
Protecting Gods 
Historical Figures 
INDEX



4:1
Bodhidharma on the Twofold Entrance to the Tao 景徳伝灯録(二入四行論、菩提達磨四行論)

NAMs出版プロジェクト: 景徳伝灯録 The Transmission of the Lamp 1004年

http://nam-students.blogspot.jp/2017/05/blog-post_37.html
【人類の知的遺産16(後に講談社学術文庫所収だがこちらと方が安価で入手可能)『ダルマ』134~149頁に邦訳と解説がある。】

4:2
The Third Patriarch on “Believing in Mind” 三祖僧燦の信心銘

信心銘(僧燦)ON BELIEVING IN MIND by Seng-ts'an (J: Sosan)

http://nam-students.blogspot.jp/2017/05/blog-post_70.html


4:3
From Hui-neng’s Tan-ching  慧能の壇経より

NAMs出版プロジェクト: 慧能 六祖壇経

http://nam-students.blogspot.jp/2017/05/blog-post_98.html
【中公バックス『禅語録』127~168頁に邦訳がある。】

III

FROM HUI-NENG'S TAN-CHING[1]

24. Mahaprajnaparamita is a Sanskrit term of the Western country; in T'ang it means "great-wisdom (chih-hui), other-shore reached". This Truth (dharma=fa) is to be lived, it is not to be [merely] pronounced with the mouth. When it is not lived, it is like a phantom, like an apparition. The Dharmakaya of the Yogin is the same as the Buddha.

What is mahaMaha means "great". The capacity of Mind is wide and great, it is like emptiness of space. To sit with a mind emptied makes one fall into emptiness of indifference. Space contains the sun, the moon, stars, constellations, great earth, mountains, and rivers. All grasses and plants, good men and bad men, bad things and good things, Heaven and hell-they are all in empty space. The emptiness of [Self-] nature as it is in all people is just like this.

25. [Self-] nature contains in it all objects; hence it is great. All objects without exception are of Self-nature. Seeing all human beings and non-human beings as they are,

[1. The Tun-huang copy, edited by D. T. Suzuki, 1934. Hui-neng = Yeno, 637-712.]

evil and good, evil things and good things, it abandons them not, nor is it contaminated with them; it is like the emptiness of space. So it is called great, that is, maha. The confused pronounce it with their mouths, the wise live it with their minds. Again, there are people confused [in mind]; they conceive this to be great when they have their minds emptied of thoughts--which is not right. The capacity of Mind is great; when there is no life accompanying it it is small. Do not merely pronounce it with the mouth. Those who fail to discipline themselves to live this life, are not my disciples.

26. What is prajnaPrajna is chih-hui (wisdom). When every thought of yours is not benighted at all times, when you always live chih-hui (=prajna, wisdom), this is called the life of Prajna. When a single thought of yours is benighted, then Prajna ceases to work. When a single thought of yours is of chih, i.e. enlightened, then Prajna is born. Being always benighted in their minds, people yet declare themselves to be living Prajna. Prajna has no shape, no form, it is no other than the essence (hsing) of chih-hui (wisdom).

What is Paramita? This is a Sanskrit term of the Western country. In Yang it means "the other shore reached". When the meaning (artha in Sanskrit) is understood, one is detached from birth and death. When the objective world (visaya) is clung to, there is the rise of birth and death; it is like the waves rising from the water; this is called "this shore". When you are detached from the objective world, there is no birth and death for you; it is like the water constantly running its course: this is "reaching the other shore". Hence Paramita.

The confused pronounce [Prajna] with their mouths; the wise live it in their minds. When it is merely pronounced, there is at that very moment a falsehood; when there is a .falsehood, it is not a reality. When Prajna is lived in every thought of yours, this is known as reality. Those who understand this truth, understand the truth of Prajna and practise the life of Prajna. Those who do not practise it are ordinary people. When you practise and live it in one thought of yours, You are equal to the Buddha.

Good friends, the passions are no other than enlightenment (bodhi). When your antecedent thought is confused yours is an ordinary mind; as soon as your succeeding thought is enlightened, you are a Buddha.

Good friends, Prajnaparamita is the most honoured, the highest, the foremost; it is nowhere abiding, nowhere departing, nowhere coming; all the Buddhas of the past, present, and future issue out of it. By means of Great Wisdom (ta-chih-hui=mahaprajna) that leads to . the other shore (paramita), the five skandhas, the passions, and the innumerable follies are destroyed. When thus disciplined, one is a Buddha, and the three passions [i.e. greed, anger, and folly] will turn into Morality (sila), Meditation (dhyana), and Wisdom (prajna).

27. Good friends, according to my way of understanding this truth, 84,000 wisdoms (chih-hui) are produced from one Prajna. Why? Because there are 84,000 follies. If there were no such innumerable follies, Prajna is eternally abiding, not severed from Self-nature. He who has an insight into this truth is free from thoughts, from recollections, from attachments; in him there is no deceit and falsehood. This is where the essence of Suchness is by itself. When all things are viewed in the light of wisdom (chih-hui=prajna), there is neither attachment nor detachment. This is seeing into one's Nature and attaining the truth of Buddhahood.

28. Good friends, if you wish to enter into the deepest realm of Truth (dharmadhatu), and attain the Prajnasamadhi, you should at once begin to exercise yourselves in the life of Prajnaparamita; you just devote yourselves to the one volume of the Vajracchedika-prajnaparamita Sutra, and you will, seeing into the nature of your being, enter upon the Prajnasamadhi. It should be known that the merit of such a person is immeasurable, as is distinctly praised in the sutras, of which I need not speak in detail.

This Truth of the highest order is taught to people of great intelligence and superior endowments. If people of small intelligence and inferior endowments happen to hear it, no faith would ever be awakened in their minds. Why? It is like a great dragon pouring rains down in torrents over the Jambudipa: cities, towns, villages are all deluged and carried away in the flood, as if they were grass-leaves. But when the rain, however much, falls on the great ocean, there is in it neither an increase nor a decrease.

When people of the Great Vehicle listen to a discourse on the Vajracchedika their minds are opened and there is an intuitive understanding. They know thereby that their own Nature is originally endowed with Prajna-wisdom and that all things are to be viewed in the light of this wisdom (chih-hui) of theirs, and they need not depend upon letters. It is like rain-waters not being reserved in the sky; but the water is drawn up by the dragon-king out of the rivers and oceans, whereby all beings and all plants, sentient and non-sentient, universally share the wet. All the waters flowing together once more are poured into the great ocean, and the ocean accepting all the waters fuses them into one single body of water. It is the same with Prajna-wisdom which is the original Nature of all beings.

29. When people of inferior endowments hear this "abrupt" doctrine here discoursed on, they are like those plants naturally growing small on earth, which, being once soaked by a heavy rain, are all unable to raise themselves up and continue their growth. It is the same with people of inferior endowments. They are endowed with Prajna-wisdom as much as people of great intelligence; there is no distinction. Why is it then that they have no insight even when listening to the Truth? It is due to the heaviness of hindrance caused by false views and to the deep-rootedness of the passions. It is like an overcasting cloud screening the s un; unless it blows hard no rays of light are visible.

There is no greatness or smallness in Prajna-wisdom, but since all beings cherish in themselves confused thoughts, they seek the Buddha by means of external exercises, and are unable to see into their Self-nature. That is why they are known to be people of inferior endowments.

Those beings who, listening to the "Abrupt" doctrine, do not take themselves to external exercises, but reflecting within themselves raise this original Nature all the time to the proper viewing [of the Truth], remain [always Undefiled by] the passions and the innumerable follies; and at that moment they all have an insight [into the Truth]. It is like the great ocean taking in all the rivers, large and small, and merging them into one body of water -'this is seeing into one's own Nature. [He who thus sees into his own Nature] does not abide anywhere inside or outside; he freely comes and departs; he knows how to get rid of attaching thoughts; his passage has no obstructions. When one is able to practise this life, he realizes that there is from the first no difference between [his Self-Nature] and Prajnaparamita.[1]

30. All the sutras and writings, all the letters, the two vehicles Major and Minor, the twelve divisions [of Buddhist literature]-these are all set forth because of the people of the world. Because there is wisdom-nature (chih-hui-hsing), therefore there is the establishment of all these works. If there were no people of the world, no multitudinous objects would ever be in existence. Therefore, we know that all objects rise originally because of the people of the world. All the sutras and writings are said to have their existence because of the people of the world.

The distinction of stupidity and intelligence is only possible among the people of the world. Those who are stupid are inferior people and those who are intelligent are superior people. The confused ask the wise, and the wise discourse for them on the Truth in order to make the stupid enlightened and have an intuitive understanding of it. When the confused are enlightened and have their minds opened, they are not to be distinguished from the people of great intelligence.

Therefore, we know that Buddhas when not enlightened are no other than ordinary beings; when there is one thought of enlightenment, ordinary beings at once turn into Buddhas. Therefore, we know that all multitudinous objects are every

[1. The text has "the Prajnaparamita Sutra" here. But I take it to mean Prajna itself instead of the sutra.]

one of them in one's own mind.[1] Why not, from within one's own mind, at once reveal the original essence of Suchness? Says the Bodhisattvasila Sutra: "My original Self-nature is primarily pure; when my Mind is known and my Nature is seen into I naturally attain the path of Buddhahood." Says the Vimalakirti Sutra: "When you have an instant opening of view you return to your original Mind."

48. The Great Master died on the third day of the eighth month of the second year of Hsien-t'ien (713 C.E.). On the eighth day of the seventh month of this year he had a farewell gathering of his followers as he felt that he was to leave them forever in the following month, and told them to have all the doubts they might have about his teaching once for all settled on this occasion. As he found them weeping in tears he said: "You are all weeping, but for whom are you so sorry? If you are sorry for my not knowing where I am departing to, you are mistaken; for I know where I am going. Indeed, if I did not, I would not part with you. The reason why you are in tears is probably that you do not yourselves know whither I am going. If you did, you would not be weeping so. The Essence of the Dharma knows no birth-and-death, no coming-and-going. Sit down, all of you, and let me give you a gatha with the title, "On the Absolute"[2]

There is nothing true anywhere,
The true is nowhere to be seen;
If you say you see the true,
This seeing is not the true one.[3]

[1. The text has the "body", while the Koshoji edition and the current one have "mind".

2. The title literally reads: "the true-false moving-quiet". "True" stands against "false" and "moving" against "quiet" and as long as there is an opposition of any kind, no true spiritual insight is possible. And this insight does not grow from a quietistic exercise of meditation.

3. That is, the Absolute refuses to divide itself into two: that which sees and that which is seen.]

Where the true is left to itself,
There is nothing false in it, which is Mind itself.
When Mind in itself is not liberated from the false,
There is nothing true, nowhere is the true to be found.

A conscious being alone understands what is meant by "moving";[1]
To those not endowed with consciousness, the moving is unintelligible;
If you exercise yourself in the practice of keeping your mind unmoved, [i.e. in a quietistic meditation],
The immovable you gain is that of one who has no consciousness.

If you are desirous for the truly immovable,
The immovable is in the moving itself,
And this immovable is the [truly] immovable one;
There is no seed of Buddhahood where there is no consciousness.

Mark well how varied are aspects [of the immovable one],
And know that the first reality is immovable;
Only when this insight is attained,
The true working of Suchness is understood.

I advise you, O students of the Truth
To exert yourselves in the proper direction;
Do not in the teaching of the Mahayana
Commit the fault of clinging to the relative knowledge[2] of birth and death.

[1. "Moving" means "dividing" or "limiting". When the absolute moves, a dualistic interpretation of it takes place, which is consciousness.

2. Chihjnana in Sanskrit, is used in contradistinction to Prajna which is the highest form of knowledge, directly seeing into the Immovable or the Absolute.]

Where there is an all-sided concordance of views
You may talk together regarding the Buddha's teaching;
Where there is really no such concordance,
Keep your hands folded and your joy within yourself.

There is really nothing to argue about in this teaching;
Any arguing is sure to go against the intent of it;
Doctrines given up to confusion and argumentation
Lead by themselves to birth and death.


4:4
Yoka Daishi’s “Song of Enlightenment” 永嘉大師 証道歌

証道歌(永嘉大師)YOKA DAISHI'S "SONG OF ENLIGHTENMENT"

http://nam-students.blogspot.jp/2017/05/blog-post_6.html
永嘉 玄覚(ようか げんかく、665年 - 713年)は、中国唐代初期の僧。禅宗の六祖である慧能の直弟子である。

4:5
Baso (Ma-tsu) and Sekito (Shih-tou) 馬祖道一と石頭希遷

NAMs出版プロジェクト: 景徳伝灯録 The Transmission of the Lamp 1004年(再掲)

http://nam-students.blogspot.jp/2017/05/blog-post_37.html


4:6
6. Obaku’s (Huang-po) Sermon from “Treatise on the Essentials of the Transmission of Mind” 黄檗希運
伝心法要

NAMs出版プロジェクト: 『伝心法要』直指人心、見性成佛

http://nam-students.blogspot.jp/2017/03/blog-post_64.html

379c14,0,黄檗山斷際禪師傳心法要。,0
[第一]
379c15,0,師謂休曰、諸佛與一切衆生、唯是一心、,2
379c16,2,更無別法。此心無始已來、不曾生、不曾滅、,3
379c17,3,不青不黄、無形無相、不屬有無、不計新舊、,3
379c18,3,非長非短、非大非小、超過一切限量名言、縱跡對待、,0
379c19,0,當體便是、動念即乖。猶如虚空無有邊際、,1
379c20,1,不可測度。唯此一心即是佛、佛與衆生、,3
379c21,3,更無別異。但是衆生著相外求、求之轉失、,3
379c22,3,使佛覓佛、將心捉心、窮劫盡形、終不能得。,4
379c23,4,不知息念忘慮、佛自現前。此心即是佛、佛即是衆生。,1
379c24,1,爲衆生時、此心不減、爲諸佛時、此心不添、,2
379c25,2,乃至六度萬行、河沙功徳、本自具足、不假修添。,1
379c26,1,遇縁即施、縁息即寂。若不決定信此是佛、,2
380a1,2,而欲著相修行、以求功用、皆是妄想、與道相乖。,1
380a2,1,此心即是佛、更無別佛、亦無別心。此心明淨、,1
380a3,1,猶如虚空、無一點相貌。擧心動念、即乖法體、,1
380a4,1,即爲著相。無始已來、無著相佛。修六度萬行、,1
380a5,1,欲求成佛、即是次第。無始已來、無次第佛。,2
380a6,2,但悟一心、更無少法可得、此即眞佛。佛與衆生、,1
380a7,1,一心無異、猶如虚空無雜無壞、,6
380a8,6,如大日輪照四天下、日升之時、明遍天下、虚空不曾明、,2
380a9,2,日沒之時、暗遍天下、虚空不曾暗。明暗之境、,2
380a10,2,自相陵奪、虚空之性、廓然不變。佛及衆生、,2
380a11,2,心亦如此。若觀佛作清淨光明解脱之相、,3
380a12,3,觀衆生作垢濁暗昧生死之相、作此解者、歴河沙劫、,0
380a13,0,終不得菩提、爲著相故。唯此一心、,4
380a14,4,更無微塵許法可得、即心是佛。,9
380a15,9,如今學道人不悟此心體、便於心上生心、向外求佛、著相修行。,2
380a16,2,皆是惡法、非菩提道。供養十方諸佛、,5
380a17,5,不如供養一個無心道人。何故。無心者無一切心也。,2
380a18,2,如如之體、内如木石、不動不搖、外如虚空、,3
380a19,3,不塞不礙、無能所、無方所、無相貌、無得失。,4
380a20,4,趨者不敢入此法、恐落空無棲泊處。故望崖而退、,2
380a21,2,例皆廣求知見。所以求知見者如毛、悟道者如角。,0
380a22,0,文殊當理、普賢當行。理者眞空無礙之理、,1
380a23,1,行者離相無盡之行。觀音當大慈、勢至當大智。,0
380a24,0,維摩者淨名也。淨者性也、名者相也。,3
380a25,3,性相不異、故號淨名。諸大菩薩所表者、人皆有之、,1
380a26,1,不離一心、悟之即是。今學道人不向自心中悟、,0
380a27,0,乃於心外著相取境、皆與道背。恒河沙者、,1
380a28,1,佛説是沙諸佛菩薩釋梵諸天歩履而過、,2
380a29,2,沙亦不喜。牛羊蟲蟻踐踏而行、沙亦不怒。,3
380b1,3,珍寶馨香、沙亦不貪。糞尿臭穢、沙亦不惡。,4
380b2,4,此心即無心之心。離一切相、衆生諸佛、更無差別。,2
380b3,2,但能無心、便是究竟。學道人若不直下無心、,2
380b4,2,累劫修行、終不成道、被三乘功行拘繋、不得解脱。,0
380b5,0,然證此心有遲疾、有聞法一念便得無心者、,0
380b6,0,有至十信十住十行十迴向、乃得無心者、,1
380b7,1,長短得無心乃住、更無可修可證。實無所得、,0
380b8,0,眞實不虚。一念而得、與十地而得者、,3
380b9,3,功用恰齊、更無深淺、祇是歴劫柱受辛勤耳。,2
380b10,2,造惡造善、皆是著相。著相造惡、枉受輪迴。,3
380b11,3,著相造善、枉受勞苦。總不如言下便自認取本法。,1
380b12,1,此法即心、心外無法。此心即法、法外無心。,2
380b13,2,心自無心、亦無無心者。將心無心、心却成有。,2
380b14,2,默契而已、絶諸思議。故曰、言語道斷、心行處滅。,1
380b15,1,此心是本源清淨佛、人皆有之。蠢動含靈、,2
380b16,2,與諸佛菩薩、一體不異。祇爲妄想分別、,4
380b17,4,造種種業果。本佛上實無一物、虚通寂靜、,5
380b18,5,明妙安樂而已。深自悟入、直下便是、圓滿具足、更無所欠。,0
380b19,0,縱使三祇精進修行、歴諸地位、及一念證時、,0
380b20,0,祇證元來自佛、向上更不添得一物。,3
380b21,3,却觀歴劫功用、總是夢中妄爲。故如來云、,4
380b22,4,我於阿耨菩提、實無所得。若有所得、,7
380b23,7,然燈佛則不與我授記。又云、是法平等、無有高下、是名菩提。,0
380b24,0,即此本源清淨心、與衆生諸佛、世界山河、,1
380b25,1,有相無相、遍十方界、一切平等、無彼我相。,2
380b26,2,此本源清淨心、常自圓明遍照。世人不悟、,3
380b27,3,祇認見聞覺知爲心、爲見聞覺知所覆、,5
380b28,5,所以不覩精明本體。但直下無心、本體自現、,5
380b29,5,如大日輪昇於虚空、遍照十方、更無障礙。,6
380c1,6,故學道人唯認見聞覺知、施爲動作、空却見聞覺知、,3
380c2,3,即心路絶、無入處。但於見聞覺知處認本心。,3
380c3,3,然本心不屬見聞覺知、亦不離見聞覺知。,4
380c4,4,但莫於見聞覺者上起見解、,9
380c5,9,亦莫於見聞覺知上動念、亦莫離見聞覺知覓心、,7
380c6,7,亦莫捨見聞覺知取法。不即不離、不住不著、縱横自在、,3
380c7,3,無非道場。世人聞道諸佛皆傳心法、,6
380c8,6,將謂心上別有一法可證可取、遂將心覓法、不知心即是法、,0
380c9,0,法即是心。不可將心更求於心、歴千萬劫、,1
380c10,1,終無得日。不如當下無心、便是本法。,4
380c11,4,如力士迷額内珠、向外求覓、周行十方、終不能得、,2
380c12,2,智者指之、當時自見本珠如故。,7
380c13,7,故學道人迷自本心、不認爲佛、遂向外求覓、起功用行、,3
380c14,3,依次第證、歴劫勤求、永不成道。不如當下無心。,2
380c15,2,決定知一切法本無所有、亦無所得、無依無住、,1
380c16,1,無能無所、不動妄念、便證菩提。及證道時、,2
380c17,2,祇證本心佛。歴劫功用、並是虚修。如力士得珠時、,0
380c18,0,祇得本額珠、不關向外求覓之力。故佛言、,1
380c19,1,我於阿耨菩提、實無所得。恐人不信故、,3
380c20,3,引五眼所見、五語所言。眞實不虚、是第一義諦。,0

VI

HUANG-PO'S SERMON, FROM "TREATISE ON THE ESSENTIALS OF THE TRANSMISSION OF MIND" (DENSHIN HOYO)

The master[1] said to Pai-hsiu:

Buddhas and sentient beings[2] both grow out of One Mind, and there is no other reality than this Mind. It has been in existence since the beginningless past; it knows neither birth nor death; it is neither blue nor yellow; it has neither shape nor form; it is beyond the category of being and non-being; it is not to be measured by age, old or new; it is neither long nor short; it is neither large nor small; for it transcends all limits, words, traces, and opposites. It must be taken just as it is in itself; when an attempt is made on our part to grasp it in our thoughts, it eludes. It is like space whose boundaries are altogether beyond measurement; no concepts are applicable here.

[1. Wobaku Ki-un in Japanese, died 850.

2 One of the first lessons in the understanding of Buddhism is to know what is meant by the Buddha and by sentient beings. This distinction goes on throughout all branches of the Buddhist teaching. The Buddha is an enlightened one who has seen into the reason of existence, while sentient beings are ignorant multitudes confused in mind and full of defilements. The object of Buddhism is to have all sentient beings attain enlightenment like the Buddha. The question is whether they are of the same nature as the latter; for if not they can never be enlightened as he is. The spiritual cleavage between the two being seemingly too wide for passage, it is often doubted whether there is anything in sentient beings that will transform them into Buddhahood. The position of Zen Buddhism is that One Mind pervades all and therefore there is no distinction to be made between the Buddha and sentient beings and that as far as Mind is concerned the two are of one nature. What then is this Mind? Huang-po attempts to solve this question for his disciple Pai-hsiu in these sermons.]

This One Mind only is the Buddha, who is not to be segregated from sentient beings. But because we seek it outwardly in a world of form, the more we seek the further it moves away from us. To make Buddha seek after himself, or to make Mind take hold of itself--this is an impossibility to the end of eternity. We do not realize that as soon as our thoughts cease and all attempts at forming ideas are forgotten the Buddha reveals himself before us.

This Mind is no other than the Buddha, and Buddha is no other than sentient being. When Mind assumes the form of a sentient being, it has suffered no decrease; when it becomes a Buddha, it has not added anything to itself. Even when we speak of the six virtues of perfection (paramitas) and other ten thousand meritorious deeds equal in number to the sands of the Ganges, they are all in the being of Mind itself; they are not something that can be added to it by means of discipline. When conditions' are at work, it is set up; when conditions cease to operate, it remains quiet. Those who have no definite faith in this, that Mind is Buddha and attempt an achievement by means of a discipline attached to form, are giving themselves up to wrong imagination; they deviate from the right path.

This Mind is no other than Buddha; there is no Buddha outside Mind, nor is there any Mind outside Buddha. This Mind is pure and like space has no specific forms [whereby it can be distinguished from other objects]. As soon as you raise a thought and begin to form an idea of it, you ruin the reality itself, because you then attach yourself to form. Since the beginningless past, there is no Buddha who has ever had an attachment to form. If you seek Buddhahood by practising the six virtues of perfection and other ten thousand deeds of merit, this is grading [the attainment of Buddhahood]; but since the begnningless past there is no Buddha whose attainment was so graded. When you get an insight into the One Mind you find there that is no particular reality

[1. Yuan in Chinese and pratyaya in Sanskrit. One of the most significant technical terms in the philosophy of Buddhism.]

[which you can call Mind]. This unattainability is no other than the true Buddha himself.

Buddhas and sentient beings grow out of the One Mind and there are no differences between them. It is like space where there are no complexities, nor is it subject to destruction. It is like the great sun which illumines the four worlds: when it rises, its light pervades all over the world, but space itself gains thereby no illumination. When the sun sets, darkness reigns everywhere, but space itself does not share this darkness. Light and darkness drive each other out and alternately prevail, but space itself is vast emptiness and suffers no vicissitudes.

The same may be said of the Mind that constitutes the essence of Buddha as well as that of sentient being. When you take Buddha for a form of purity, light, and emancipation and sentient beings for a form of defilement, darkness, and transmigration, you will never have the occasion however long [your striving may go on] for attaining enlightenment; for so long as you adhere to this way of understanding, you are attached to form. And in this One Mind there is not a form of particularity to lay your hand on.

That Mind is no other than Buddha is not understood by Buddhists of the present day; and because of their inability of seeing into the Mind as it is, they imagine a mind beside Mind itself and seek Buddha outwardly after a form. This way of disciplining is an error, is not the way of enlightenment.

It is better to make offerings to a spiritual man who is free from mind-attachment' than to make offerings to all

[1. Wu-hsin, or mu-shin in Japanese. The term literally means "no-mind" or "no-thought". It is very difficult to find an English word corresponding to it. "Unconsciousness" approaches it, but the connotation is too psychological. Mu-shin is decidedly an Oriental idea. "To be free from mind-attachment" is somewhat circumlocutionary, but the idea is briefly to denote that state of consciousness in which there is no hankering, conscious or unconscious ' after an ego-substance, or a soul-entity, or a mind as forming the structural unit of our mental life. Buddhism considers this hankering the source of all evils moral and intellectual. It is the disturbing agency not only of an individual life but of social life at large. A special article in one of my Zen Essays will be devoted to the subject.]

the Buddhas in the ten quarters. Why? Because to be free from mind-attachment means to be free from all forms of imagination.

Suchness as it expresses itself inwardly may be likened o wood or rock, it remains there unmoved, unshaken; while outwardly it is like space, nothing is obstructed or checked. Suchness, as it is free both from activity and passivity, knows no orientation, it has no form, there is in it neither gain nor loss. Those who are running [wildly] do not dare enter this path, for they are afraid of falling into an emptiness where there is no foothold to keep them supported. They beat a retreat as they face it. They are as a rule seekers of learning and intellectual understanding. Many are indeed such seekers, like hair, while those who see into the truth are as few as horns.

Manjusri corresponds to li (reason or principle) and Samantabhadra to hsing (life or action). Li is the principle of true emptiness and non-obstruction, hsing is a life of detachment from form, and inexhaustible. Avalokitesvara 'corresponds to perfect love and Sthamaprapta to perfect wisdom. Vimala-kirti means "undefiled name"; undefiled is Essence and name is form. Essence and form are not two different things, hence the name Vimala-kirti ("pure-name"). All that is represented by each one of the great Bodhisattvas is present in each of us, for it is the contents of One Mind. All will be well when we are awakened to the truth.

Buddhists of the present day look outward, instead of inwardly into their own minds. They get themselves attached to forms and to the world--which is the violation of the truth.

To the sands of the Ganges the Buddha refers in this way: these sands are trodden and passed over by all the Buddhas, Bodhisattvas, Sakrendra, and other devas, but the sands are not thereby gladdened; they are again trodden y cattle, sheep, insects, and ants, but they are not thereby incensed; they may hide within themselves all kinds of treasures and scented substances, but they are not covetous; they may be soiled with all kinds of filth and ill-smelling material, but they do not loathe them. A mental attitude Of this nature is that of one who has realized the state of mushin ("being free from mind-attachment").

When a mind is free from all form, it sees into [the fact] that there is no distinction between Buddhas and sentient beings; when once this state of mushin is attained it completes the Buddhist life. If Buddhists are unable to see into the truth of mushin without anything mediating, all their discipline of aeons would not enable them to attain enlightenment. They would ever be in bondage with the notion of discipline and merit as cherished by followers of the Triple Vehicle, they would never achieve emancipation.

In the attainment of this state of mind (mushin), some are quicker than others. There are some who attain to a state of mushin all at once by just listening to a discourse on the Dharma, while there are others who attain to it only after going through all the grades of Bodhisattvaship such as the ten stages of faith, the ten stages of abiding, the ten stages of discipline, and the ten stages of turning-over. More or less time may be required in the attainment of mushin, but once attained it puts an end to all discipline, to all realization and yet there is really nothing attained. It is truth and not falsehood. Whether this mushin is attained in one thought or attained after going through the ten stages its practical working is the same and there is no question of the one being deeper or shallower than the other. Only the one has passed through long ages of hard discipline.

Committing evils or practising goodness-both are the outcome of attachment to form. When evils are committed on account of attachment to form, one has to suffer transmigration; when goodness is practised on account of attachment to form, one has to go through a life of hardships. It is better therefore to see all at once into the essence of the Dharma as you listen to it discoursed.

By the Dharma is meant Mind, for there is no Dharma apart from Mind. Mind is no other than the Dharma, for there is no Mind apart from the Dharma. This Mind in itself is no-mind (mushin), and there is no no-mind either. When no-mind is sought after by a mind, this is making it a particular object of thought. There is only testimony of silence, it goes beyond thinking. Therefore it is said that [the Dharma] cuts off the passage to words and puts an end to all form of mentation.

This Mind is the Source, the Buddha absolutely pure in its nature, and is present in every one of us. All sentient beings however mean and degraded are not in this particular respect different from Buddhas and Bodhisattvas--they are all of one substance. Only because of their imaginations and false discriminations, sentient beings work out their karma and reap its result, while, in their Buddha-essence itself, there is nothing corresponding to it; the Essence is empty and allows everything to pass through, it is quiet and at rest, it is illuminating, it is peaceful and productive of bliss.

When you have within yourself a deep insight into this you immediately realize that all that you need is there in perfection, and in abundance, and nothing is at all wanting in you. You may have most earnestly and diligently disciplined yourself for the past three asamkhyeya kalpas and passed through all the stages of Bodhisattvahood; but when you come to have a realization in one thought, it is no other than this that you are from the first the Buddha himself and no other. The realization has not added anything to you over this truth. When you look back and survey all the disciplinary measures you have gone through, you only find that they have been no more than so many idle doings in a dream. Therefore, it is told by the Tathagata that he had nothing attained when he had enlightenment, and that if he had really something attained, Buddha Dipankara would never have testified to it.

It is told again by the Tathagata that this Dharma is perfectly even and free from irregularities. By Dharma is meant Bodhi. That is, this pure Mind forming the source of all things is perfectly even in all sentient beings, in all the Buddha-lands, and also in all the other worlds together with mountains, oceans, etc., things with form and things without form. They are all even, and there arc no marks of distinction between this object and that. This pure Mind, the Source of all things, is always perfect and illuminating and all-pervading. People are ignorant of this and take what they see or hear or think of or know for Mind itself; and their insight is then veiled and unable to penetrate into the substance itself which is clear and illuminating. When you realize mushin without anything intervening [that is, intuitively], the substance itself is revealed to you. It is like the sun revealing itself in the sky, its illumination penetrates the ten quarters and there is nothing that will interfere with its passage.

For this reason, when followers of Zen fail to go beyond a world of their senses and thoughts, all their doings and movements are of no significance. But when the senses and thoughts are annihilated, all the passages to the Mind are blocked and no entrance then becomes possible. The original Mind is to be recognized along with the working of the senses and thoughts, only it does not belong to them, nor is it independent of them. Do not build up your views on your senses and thoughts, do not carry on your understanding based on the senses and thoughts; but at the same time do not seek the Mind away from your senses and thoughts, do not grasp the Dharma by rejecting your senses and thoughts. When you are neither attached to nor detached from them, when you are neither abiding with nor clinging to them, then you enjoy your perfect unobstructed freedom, then you have your seat of enlightenment.

When people learn that what is transmitted from one Buddha to another is Mind itself, they imagine that there is a particular object known as a mind which they attempt to grasp or to realize; but this is seeking something outside Mind itself, or creating something which does not exist. In reality, Mind alone is. You cannot pursue it by setting up another mind; however long, through hundreds of thousands of kalpas, you are after it, no time will ever come to you when you can say that you have it. Only when you have an immediate awakening to the state of mushin you have your own Mind. It is like the strong man's seeking for his own gem hidden within his forehead: as long as he seeks it outside himself in the ten quarters, he will not come across it; but let the wise once point at it where it lies hidden, and the man instantly perceives his own gem as having been there from the very first.

That followers of Zen fail to recognize the Buddha is due to their not rightly recognizing Where their own Mind is. They seek it outwardly, set up all kinds of exercises which they hope to master by degrees, and themselves work out diligently throughout ages. Yet they fail to reach enlightenment. No works compare with an immediate awakening to a state of mushin itself.

When you come to a most decided understanding to the effect that all things in their nature are without possessions, without attainments, without dependence, without an abiding place, without mutual conditioning, you will become free from cherishing imagination, which is to realize Bodhi. When Bodhi is realized, your own Mind which is Buddha is realized. All the doings of long ages are then found to have been anything but real disciplining. When the strong man recovered his own gem in his own forehead the recovery had nothing to do with all his efforts wasted in his outside research. So says the Buddha, "I have not had anything attained in my attainment of Enlightenment." Being anxious about our not believing this, he refers to the five eyes[1] and the five statements.[2] But it is truth, not falsehood, for it is the first true statement.

[1. The five eyes are: (1) the physical eye, (2) the heavenly eye, (3) the eye of wisdom, (4) the eye of the Dharma, and (5) the eye of the Buddha.

2. In the Diamond Sutra (Vajracchedika), the Buddha makes five statements as regards the truth of his teaching.]


4:7
Gensha on the Three Invalids (from the Hekiganshu or Pi-yen Chi) 玄沙の三種の病人 碧巌録#88
(景徳伝灯録#18)
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【第88則 玄沙接物利生】


 垂示に云う、


 初心者向けの方便は、どれも決まった型を打ち砕くものである。


 道理に深く立ち入って論ずるには、自由自在に動き回れるためのものでなければならない。


 相手の核心をずばり突いて、金の錠前とその奥のカンヌキを撃破した上で、法令を守りながら、きれいさっぱりと片付ける。


 さて、入り組んだところはどこにあるか?


 真理を見抜く目を持つ者は、取り上げてみなさい。


**


 【本則】


 玄沙が大衆に説法した。


 「各地の長老方はみな、衆生を導き、利を与えよと言う。


 もし三種の病人が来るのに出会ったら、どう教化したらいいのか?


 盲者には、鎚を手にして払子を立てたとしても、彼には見えない。

 

 聾者には、言葉を尽くして論じても、彼には聞こえない。


 唖者には、しゃべらせたとしても、彼はしゃべれない。


 どのように教化するのか?


 もし彼らを教化できないとしたら、仏法には霊験がないことになるぞ」


*


 僧は、雲門に教えを乞うた。


 雲門が言った、


「礼拝しなさい」。


 僧は礼拝して立ち上がった。


 雲門は挂杖で突こうとすると、僧は後退した。


 雲門が言った、


「お前は、盲者ではない」。


 次に雲門は言った、


「近寄りなさい」。


 僧が近づくと、雲門が言った、


「お前は、聾者ではない」。


 さらに、雲門が言った、


「解ったか?」。


 僧が言った、


「解りません」。


 すると雲門、


「お前は、唖者ではない」。


 僧はここで、はっと悟った。


**


 【頌】


盲聾瘖唖、

査絶機宣。

天上天下、

堪笑、堪悲。

離婁不辯正色、

師曠豈識玄糸。

争如独坐虚窓下、

葉落花開自有時。

復云、還会也無、

無孔鉄槌。


*


 頌って云う、


 盲や聾や唖には、


 対応する手段がない。


 しかし、天地のあらゆるところで、


 盲であっても、盲でないかもしれない。


 盲でなくても、盲であるかもしれない。


 視力が優れているからといって、正しい色が判別できるわけではない。


 張力が優れているからといって、奥深い調べがわかるのだろうか?


 音も色も形もない窓辺に一人坐ると、


 季節に合わせて、葉が落ちて、花が咲く。


 自分とは関係がないけれど、こちらの方がましだ。


 雪竇はさらに言う。


 「この意味がわかるだろうか? 穴がなくて棒を挿せないハンマーだ」


VII

GENSHA ON THE: THREE INVALIDS[1]

Preliminary Remark

When gates and courts are established, then there are twos, there are threes, there is a realm of multiplicities; when a deep discourse is carried on on the highest subjects of intuition a world of sevens and eights is thoroughly broken through. In whatever ways views and opinions may be presented, they are crushed to pieces so that the barricades even when they are of golden chains are successfully brushed aside. When orders are given from the highest quarters, all traces are wiped off, leaving nothing whereby trailing is made possible. When do we come across such a koan? Let one who has an eye on the forehead see to it.[2]

Illustrative Case

Gensha gave the following sermon:

"It is asserted by all the worthy masters of the present time that they are working for the benefit of all beings. [--Each keeps a shop according to his means.--Some are rich and others are poor.]

"This being the case, what will you do if there suddenly appear before you three kinds of invalids? [--By beating up the weeds, we mean to frighten snakes out.--As for me, it makes my eyes open wide and my mouth close.-We all have to beat a retreat even for three thousand 1i.]

"Those who are blind fail to see you even when you

[1. Hsuan-sha, 835-908. The following is a literal translation of Case LXXXVIII of the Pi-yen Chi, which is one of the most important and at the same time the most popular of Zen texts. The words in brackets in the "Illustrative Case" and in Seccho's verse are those of Yengo. As to the nature and composition of the Pi-yen Chi, see my Zen Essays, Series II, p. 237 et seq.

2. The Remark purposes to make the reader abandon his usual relative point of view so that he can reach the absolute ground of all things.]

hold up a mallet or a hossu. [--Blind to the very core.--This is no other than 'benefiting all beings'.--Not necessarily failing to see.]

"Those who are deaf fail to hear you even when you talk volubly enough. [--Deaf to the very core!--This is no other than 'benefiting all beings'.--Not necessarily altogether deaf.--That something is still unheard.]

"Those who are dumb fail to speak out, whatever under. standing they may have inwardly. [--Dumb to the very core!--This is no other than 'benefiting all beings'.--Not necessarily altogether dumb.--That something is still left untold of.]

"What treatment are you going to accord to such people? If you do not know how to go on with them, Buddhism must be said to be lacking in miraculous works." [--Quite true, this world-I am ready to give myself up with my hands folded.--"Benefiting" already accomplished!--"He then struck."]

A monk asked Ummon (Yun-men) to be enlightened. [--It is also important to go about and inquire.--Hit!]

Said Ummon, "You make bows." [--As the wind blows, the grass bends.--Ch'ua!]

When the monk rose from making bows, [--This monk's staff is broken!]

Ummon poked him with a staff, and the monk drew back. Said Ummon, "You are not blind then?" [--Blind to the very core!--Do not say that this monk has a failing eye-sight.]

Ummon now told him to approach, and the monk approached. [--Washed with a second dipperful of dirty water.--Kwan-non is come! To give a "Kwatz!" was better.] Said Ummon, "You are not deaf then?" [--Deaf to the very core!--Do not say that this monk is deaf in his ears.]

Ummon further continued, "Do you understand?" [--Why does he not feed him with the right forage?--Pity that he then uttered a word at all.]

"No, master, I do not," was the reply. [--A double koan!--What a pity!]

Ummon said, "You are not dumb then?" [--Dumb is to the very core!--What eloquence!--Do not say that this monk is dumb.]

The monk now grasped the point. [--Stretching the bow when the burglar is off.--What old bowl is he after?]

Commentary Notes

Gensha gives this sermon from his standpoint where he is now able to sit, after years of his study of Zen, in absolute nakedness with no trumpery trimmings about him, altogether shorn of imaginations and free from conceptualism. In those days there were many Zen monasteries each of which rivalled the others. Gensha used to give this sermon to his monks:

"It is asserted by all the worthy masters of the present time that they are working for the benefit of all beings. This being the case, what will you do if three kinds of invalids suddenly appear before you here? Those who are blind fail to see you even when you hold up a mallet or a hossu. Those who are deaf fail to hear you even when you may talk volubly enough. Those who are dumb fail to speak out whatever understanding they may have inwardly. What treatment are you going to accord to such people? If you do not know how to go on with them, Buddhism must be said to be lacking in miraculous works."

If people understand him here as merely making reference to the blind, to the deaf, to the dumb, they are vainly groping in the dark. Therefore, it is said that you are not to search for the meaning in the words which kill; you are requested to enter directly into the spirit itself of Gensha, when you will grasp the meaning.

As Gensha ordinarily tested his monks with this statement, a monk who was staying for some time with him one day accosted him when he came up to the Dharma-hall, and asked: "Will you allow me to present my way of reasoning about your sermon on the three invalids?" Gensha said, "Yes, you may go on." Whereupon the monk remarked, "Fare thee well, O master!" and left the room. Gensha said, "Not that, not that." We can see that this monk has fully grasped Gensha.

Later on, Hogen (Fa-yen, died 958) made this statement: "When I listened to Master Jizo (Ti-tsang) making reference is to this monk's remark, I was enabled to understand Gensha's sermon on the three invalids."

I ask you now. "[Here is a puzzle for you, O monks!] If that monk did not understand Gensha, how was it that Hogen made this statement of his? If that monk understood Gensha, why did the latter declare, 'Not that, not that'?"

One day Jizo said to Gensha, "I am told that you have given a sermon on the three invalids, is that so?" Gensha answered, "Yes." Jizo then said, "I have my eyes, cars, nose, and tongue; what treatment would you give me?" Gensha was quite satisfied with this request on the part of Jizo.

When Gensha is understood, you will realize that his spirit is not to be sought in words. You will also see that those who understand make themselves naturally distinguishable from the rest.

Later when a monk came to Ummon (Yun-men, died 949) and asked him about Gensha's sermon, Ummon was ready to demonstrate it in the following way, for he thoroughly understood Gensha. Said Ummon to the monk, "You make bows." When the monk rose from making bows, Ummon poked him with a staff, and the monk drew back. Said Ummon, "You are not blind then?" Ummon now told him to approach, and the monk approached. Said Ummon, "You are not deaf then?" Finally, he said, "Do you understand?" "No, master", being the reply, Ummon remarked, "You are not dumb then?" This made the monk grasp the point.

If this monk of Ummon's had any sort of understanding about Gensha, he would have kicked up the master's chair when he was told to make bows, and no more fussing would have been necessary. In the meantime let me ask you whether Ummon and Gensha both understood the problem in the same way, or not. I tell you that their understanding is directed to one point. That the ancient masters come out among us and make all kinds of contrivance is because they wish to see somebody bite their hook and be caught up. They thus make bitter remarks in order to have us see into the great event of this life.

My own master Goso (Wu-tsu, died 1104) had this to say: "Here is one who can talk well but has no understanding; here is another who understands but is unable to talk about it. When these two present themselves before you, how will you distinguish the one from the other? If you cannot make this discrimination, you cannot expect to free people from their bondage and attachment. But when you can, I will see to it that, as soon as you enter my gate, I put on a pair of sandals and run through the inside of your body several times even before you realize. In case, however, you fail to have an insight in this matter, what is the use of hunting around for an old bowl? Better be gone!"

Do you wish to know what is the ultimate meaning of these complications in regard to the blind, deaf, and dumb? Let us see what Seccho says about it.

Seccho's Remarks in Verse

Blind, deaf, dumb! [--Even before any word is uttered.--The three sense-organs are perfectly sound.--Already finished is one paragraph!]

Infinitely beyond the reach of imaginative contrivances! [--Where do you wish to hunt for it?--Is there anything here which permits your calculations?--What relationship have they after all?]

Above the heavens and below the heavens! [--Perfectly free is the working of Truth.--Thou hast said!]

How ludicrous! How disheartening! [--What is it that is so ludicrous, so disheartening?--Partly bright and partly dark.]

Li-lou does not know how to discriminate the right colour. [--Blind fellow!--A good craftsman leaves no trace.--Blind to the very core!]

How can Shih-k'uang recognize the mysterious tune? [--Deaf in his ears!--There is no way to appreciate the greatest merit.--Deaf to the very core!]

What life can compare with this?--Sitting alone quietly by the window, [--This is the way to go on.--Do not try to get your livelihood in a cave of ghosts.--Break up all at once this cask of coal tar!]

I observe the leaves fall and the flowers bloom as the seasons come and go. [--What season do you think it is now?--Do not regard this as doing-nothingness.--Today, morning is followed by evening; tomorrow, morning is followed by evening.]

Seccho now remarked: "Do you understand, or not?" [--"Repeated in the gatha."I

An iron bar without a hole! [--Coming up with your own confession!--Too bad that he was released too easily,--"Then he struck."]

Yengo's Comment on Seccho

"Blind, deaf, dumb!
Infinitely beyond the reach of imaginative contrivances!"

In this, Seccho has swept everything away for you what you see together with what you do not see, what you hear together with what you do not hear, and what you talk about together with what you cannot talk about. All these are completely brushed off, and you attain the life of the blind, deaf, and dumb. Here all your imaginations, contrivances' and calculations are once for all put an end to, they are no more made use of this is where lies the highest point of Zen, this is where we have true blindness, true deafness, and true dumbness, each in its artless and effectless aspect.

"Above the heavens and below the heavens!
How ludicrous! how disheartening!"

Here Seccho lifts up with one hand and with the other puts down. Tell me what he finds to be ludicrous, what he finds to be disheartening. It is ludicrous that this dumb person is not after all dumb, that this deaf one is not after all deaf; it is disheartening that the one who is not at all blind is blind for all that, and that the one who is not at all deaf is deaf for all that.

'Li-lou does not know how to discriminate the right colour."

When he is unable to discriminate between blue and yellow, red and white, he is certainly a blind man. He lived in the reign of the Emperor Huang. He is said to have been able to discern the point of a soft hair at a distance of one hundred steps. His eye-sight was extraordinary. When the Emperor Huang had a pleasure-trip to the River Chih, he dropped his precious jewel in the water and made Li fetch it up. But he failed. The Emperor made Ch'ih-kou search for it, but he also failed to locate it. Later Hsiang-wang was ordered to get it, and he got it. Hence:

"When Hsiang-wang goes down, the precious gem shines most brilliantly;
But where Li-lou walks about, the waves rise even to the sky."

When we come up to these higher spheres, even the eyes of Li-lou are incapacitated to distinguish which is the right colour.

"How can Shih-kuang recognize the mysterious tune?"

Shih-kuang was son of Ching-kuang of Chin in the province of Chiang in the Chou dynasty. His other name was Tzu-yeh. He could thoroughly distinguish the five sounds and the six notes, he could even hear the ants fight on the other side of a hill. When Chin and Ch'u were at war, Shih-kuang could tell, by merely quietly playing on the strings of his lute, that the engagement would surely be unfavourable for Chu. In spite of his extraordinary sensitiveness, Seccho (Hsueh-t'ou) declares that he is unable to recognize the mysterious tune. After all, one who is not at all deaf is really deaf in his ears. The most exquisite note in the higher spheres is indeed beyond the ear of Shih-kuang. Says Seccho: "I am not going to be a Li-lou, nor to be a Shih-kuang, but

"What life can compare with this?--Sitting alone quietly by the window,
I observe the leaves fall, the flowers bloom as the seasons come and go."

When one attains this stage of realization, seeing is no-seeing, hearing is no-hearing, preaching is no-preaching. When hungry one eats, when tired one sleeps. Let the leaves fall, let the flowers bloom as they like. When the leaves fall, I know it is the autumn; when the flowers bloom, I know it is the spring. Each season has its own features.

Having swept everything clean before you, Seccho now opens a passageway, saying: "Do you understand, or not?" He has done all he could for you, he is exhausted, only able to turn about and present to you this iron-bar without a hole. It is a most significant expression. Look and see with your own eyes! If you hesitate, you miss the mark for ever.

Yengo (Yuan-wu, the author of this commentary note) now raised his hossu and said, "Do you see?" He then struck his chair and said, "Do you hear?" Coming down from the chair, he said, "Was anything talked about?"

…かっこ内は雪竇和尚の頌古に評唱する、円悟の著語です…

第八十八則 玄沙の三種病 

本則・挙す、玄沙衆に示して云く、諸方の老宿、尽く道ふ接物利生と。(分に随って箇の舗席を聞く。家の豊倹に随う。)忽ち三種の病人来るに遇はば、作麼生か接せん。(草を打っては只蛇の驚かんことを要す。山僧直に得たり目とうー目に登ーし口こー口に去ーすることを。倒退三千里せんことを管取せよ。)患盲の者、拈鎚竪払、他又見ず。(端的瞎す。是れ則ち接物利生。未だ必ずしも見ざるにあらざること在り。)患聾の者、語言三昧、他又聞かず。(端的聾す。是れ則ち接物利生。未だ必ずしも聾せざること在り。是れ那箇か未だ聞かざること在り。)患唖の者、伊をして説かしむるも、又説き得ず。(端的唖す。是れ則ち接物利生。未だ必ずしも唖せざること在り。是れ那箇か未だ説かざること在り。)且らく作麼生か接せん。若し此の人を接し得ずんば、仏法霊験無からん。(誠なるかな是の言、山僧手を拱して帰降せん。已に接し了れり。便ち打つ。)僧、雲門に請益す。(也諸方共に知らんことを要す。著。)雲門云く、汝礼拝著せよ。(風行けば草偃す。咄。)僧礼拝して起つ。(這の僧柱杖子を拗折す。)雲門柱杖を以てつー手へんに至ーく。僧退後す。門云く、汝是れ患盲にあらず。(端的瞎す。這の僧患盲と道ふこと莫んば好し。)復た近前来と喚ぶ。僧近前す。(第二杓の悪水澆ぐ。観音来也。当時好し一喝を与ふるに。)門云く、汝是れ患聾にあらず。(端的聾す。這の僧患聾と道ふ莫んば好し。)門乃ち云うく、還って会す麼。(何ぞ本分の草料を与へざる。当時好し声を作すこと莫からんには。)僧云く、不会。(両重の公案。蒼天蒼天。)門云く、汝是れ患唖にあらず。(端的唖す。口はー口に巴ーは地。這の僧唖と道ふこと莫くんば好し。)僧此に於て省あり。(賊過ぎて後弓を張る。什麼の碗をか討ねん。)

玄沙師備は雪峰の嗣。諸方の老僧ことごとく道ふ、接物利生と。触れるものみなを生かす、これ仏ですか、(分に随って箇の舗席を開く、舗席は店です、分に応じて店を開く、各人精一杯もまあそういうこと、人々分乗豊、家の豊倹によるんですか、どこまで開けているかによるんですか。)忽ち三種の病人来るに遇ば、作麼生。めくらおしつんぼです、さあどうするって云うんです。(草を打って、常識の草を打ったら妄想の蛇を驚かす、山僧は目がでんぐりかえって、口がどっかへ行っちまうだけ、さあどうするって、どうもならんですか、猫をなでると猫が活き活き、つつぜん蘇るふう、これ兄弟子雪溪老漢の特異技、あいつの飼うスピッツに手を咬まれた、こんちくしょうめ。)患盲の者、拈鎚竪払、拈ずる、鎚で叩く、指を竪てる、払子で払う、他また見えず、せっかく手段を尽くそうが見えないってんです、(端的喝す、まったのどめくら、まさに接物利生、てめえを示すんですか、そうよ、ちらとも見る、悟る、仏はどうの、そんなこと夢にも知らぬ、花一輪あるいは石ころこれ完全。)患聾の者、たとい立て板に水も聞こえない。(端的聾す、なんにも聞こえない、これまさに半端のない接物利生。法を聞く、かえって瑕をつける。)患唖の者、伊をして説かしむる、また説き得ず、聞法も説法も不可能。(端的唖す、まるっきり物云わぬ、接物利生。空の雲に似て過り去る、他まったく云うことなし。とつぜんとんでもない現象です。)しばらく作麼生か接せん、若し彼らを接し得ずんば、仏法霊験無からん。なんのいったい仏法かというんです。(まことなるかなこの言、手をこまねいて帰降せん、すでに接し終わる、なあなあですかあっはっは、便ち打つ。さあ行けってなもんです、切る。女性は直に得るんです、猫と同じってあっはっは、すると先ず人が寄って来るんですか、だれかれ説得する、どっかお釣りが来て、口幅ったいことをしたという、言外に説得しろと示す、云はんでもいいんだよってね、なかなか。)僧、雲門に請益す、雲門にこの話をして、どうかと聞く、玄沙と同参ですか。(一所にとどまらず。)雲門云く、汝礼拝著せよ。著という置き字ですか、(風行けば草のべふす、玄沙を受けるよりなく、咄。)僧礼拝して起つ。(この僧柱杖を折る、唯々諾々ですか。)雲門柱杖を以てつく。僧退後す。門云く、汝是れ患盲にあらず。(どめくら、めくらと云うこと莫んばよし、云えばどっか見える、役立たずってね。)また近前来と喚ぶ、僧近前す。こっちへ来いと云う、よって行く。(二杓めの悪水注ぐ。観音来や、通身失せてがーんと響け、一喝を与えるにしくはなし。)門云く、汝是れ患聾にあらず。(つんぼがつんぼだからっていう、なければよし、なんせこれやってるんです、他になーんもないっていうのに、はあっとも気が付かず、だって未だしと、言い訳ばかりしている、しょうもないったら。なんだいったい。)門乃ち云く、還って会すや。(なんで是って云わないんだ、まったく会せず、まさにそれ。声も作さずってさ。)僧云く、不会。(だからそういうこと、悲しいかな。)門云く、汝是れ患唖にあらず。(端的唖す、口はは地、おしゃべりおっぱじめそう、うふ。)僧此に於て省す。(賊過ぎて後弓を張る。雲門に一掌を与え得ず、何の碗をか討ねん、お碗にころっと入っている、雲門のお碗、いえさ玄沙のお碗あっはっは。) 

頌・盲聾いんー病だれに音ー唖。(已に言前に在り。三竅倶に明らかなり。已に一段と做し了れり。)杳として機宜を絶す。(什麼の処に向かってか模索せん。還って計較を做し得てん麼。什麼の交渉か有らん。)天上天下。(正理自由。我も也恁麼。)笑ふに堪へたり悲しむに堪へたり。(箇の什麼をか笑ひ、箇の什麼をか悲しまん。半明半暗。)離婁正色を弁ぜず。(瞎漢。巧匠蹤を留めず。端的瞎す。)師曠豈に玄糸を識らんや。(聾漢。大功は賞を立せず。端的聾す。)争でか如かん虚窓の下に独坐じ。(須らく是れ恁麼にして始めて得べし。鬼窟裏に向かって活計を作すこと莫れ。一時に漆桶を打破す。)葉落ち花開く自ずから時あり。(即今什麼の時節ぞ。切に無事の会を作すことを得ざれ。今日も也朝より暮に至り、明日も也朝より暮に至る。)復云く、還って会すや也無や。(重説偈言。)無孔の鉄鎚。(自領出去。惜しむ可し放過することを。便ち打つ。) 

盲唖聾いんは唖に同じ、杳として機宜を絶す。盲で唖で聾です、見えず聞こえず云えず、ほんとうに悟ってごらんなさい、永えにこの中に住すということあって、唖聾盲でも闊達自在なんです、だれに何をせねばならんてことなく行ける。あるいは、一言云うと已に損なわれることを知る、錯をもって錯につく所以ですか、わずかに自知することは、たとい仏教の根幹です、杳として機宜を絶することあって、はじめて一丁前です、朝打三千暮打八百、つとめて坐って下さい、しゃらくらくはたとい坐だけがもたらすんです。(已に言前にあり、自証明白、三種の病三竅もなにせんや、已に一段と做し得たり、他なくにこうある、唯一無二を知る、天上天下唯我独尊は、自分が自分の帰ったんです、利己心というよこしまがはるかに失せる、無心ですよ、どんなにすばらしいか各々宜しく。)天上天下。(我というもの失せる時節、失せたと云っているそやつが失せるんです。正理自由はたった一つ。なかなか。)笑うに堪えたり悲しむに堪えたり。(箇の何をか笑い、何をか悲しむ、他になーんもないんですよ、花鳥風月情堕を絶す、おっちでつんぼでめくらです。)離婁正色を弁ぜず。離婁は黄帝の時の人なり、その目はなはだ明きらかなり、黄帝赤水に珠を沈む、離婁に探させたが見つからず、象罔これを見つけると、象罔至る時光燦燗、離婁行く処波滔天と、どんなに尽くしても、未だ正色を弁ぜずという、手放せばもとものみな、唖聾盲という、刀折れ箭尽きるんです、(巧跡を留めず、そりゃあなんでもそうです、自然にさらりと行く、どんなに苦労しても跡を見せぬ、もとはじめっからに解決、端的瞎す、これ。自然に脱落、元の木阿弥、記述の必要なく、記述かえって損なう。)師曠豈に玄糸を知らんや、(師曠は周の人、よく五音六律を別かち、山を隔てて蟻の闘ふを聞くと、そんな人物でもなを玄旨を知らずと。聾せざるかえって聾底の人、盲ざるかえって盲底の人、世の中のことは知恵を用いて、手段を尽くす、点と線の戦争支配ですか、住民はもとここに住まう、手つかずのまっ平らです。)いかでか如かん虚窓の下に独坐し、(自分をまったく明け渡すんです、死ぬとはほんとうに死ぬ、だからといって、仏教だ悟りの窩窟に陥らぬ、いっぺんに開く他ないんです。)葉落ち花開く、また云く、かえって会すや。(重説偈言、お経が終わって偈に移る時の語、駄目おし、聞かんと要すやってやつ。会すや、我と我が身に問うて下さい、なんにもないのがなにを会す、赤貧洗うが如しも、貧さえさえ知らぬ。唖聾盲。)無孔の鉄鎚。(そのまんま行くんです、無事の会とはまるっきり別です、宗門の醜さじゃないんです、まあさこれ世間一般のほうがなを清潔。) 

看脚下(かんきゃっか)
碧巌録』第二二則の頌に「象骨巖高人不到。到者須是弄蛇手。稜師備師不奈何。喪身失命有多少。韶陽知。重撥草。南北東西無處討。忽然突出拄杖杖頭。〓(才尢力)對雪峰大張口。大張口兮同閃電。剔起眉毛還不見。如今藏在乳峰前。來者一一看方便。師高聲喝云。看脚下。」(象骨は巌高くして人到らず、到る者はすべからく是れ蛇を弄する手なるべし。稜師、備師、いかんともせず。喪身失命多少かある。韶陽知って、重ねて草を撥う。南北東西討ぬるに処なし。忽然として拄杖頭を突き出し、雪峰に放対して大いに口を張る。大いに口を張るや閃電に同じ、眉毛を剔起るも還た見えず。如今、蔵して乳峰の前に在り、来る者は一一方便するを看よ。師、高声に喝して云く、脚下を看よ。)とある。象骨(ぞうこつ);福州(福建省)象骨山。『祖庭事苑』に「象骨、即雪峰之別山、以形似而稱。」(象骨、すなわち雪峰の別山、形似るを以って称す。)とある。稜師(りょうし);中国唐五代の禅僧・長慶慧稜(ちょうけいえりょう:854~932)。備師(びし);中国唐五代の禅僧・玄沙師備(げんしゃしび:835~908)。韶陽;雲門のこと。雲門大師が韶州雲門山に住するによる。剔起眉毛(てつきびもう);目を見開くこと。乳峰(にゅうほう);雪竇山のこと。『五燈會元』の五祖法演禪師章に「三佛侍師於一亭上夜話。及歸燈已滅。師於暗中曰。各人下一轉語。佛鑑曰。彩鳳舞丹霄。佛眼曰。鐵蛇橫古路。佛果曰。看脚下。師曰。滅吾宗者。乃克勤爾。」(三仏、師に侍し一亭上に夜話す。帰るに及び灯已滅す。師、暗中に曰く、各人一転語を下せと。仏鑑曰く、彩鳳、丹霄に舞う。仏眼曰く、鉄蛇、古路に横たわる。仏果曰く、脚下を看よ。師曰く、吾宗を滅する者は、すなわち克勤のみ。)とあり、圜悟克勤がその師五祖法演に示したところから特に喧伝されるようになる。三佛;五祖法演の弟子で「五祖下三佛」といわれる、佛果克勤、佛鑑慧懃、佛眼清遠の三人。「演門二勤一遠」ともいう。



4:8
The Ten Oxherding Pictures, I The Ten Oxherding Pictures, II 十牛図
十牛図 Daisetz Teitaro Suzuki「Manual Of Zen Buddhism」 
http://nam-students.blogspot.jp/2017/03/daisetz-teitaro-suzukimanual-of-zen.html


5:1
大応国師
南浦 紹明(なんぽ しょうみょう、嘉禎元年(1235年) - 延慶元年12月29日1309年2月9日))は、鎌倉時代臨済宗。出自については不詳であるが、駿河国安倍郡の出身。紹明(「しょうみょう」とも「じょうみん」ともよむ)、道号南浦。勅諡号は円通大応国師

生涯編集

幼くして故郷駿河国の建穂寺に学び、1249年建長元年)鎌倉建長寺蘭渓道隆に参禅した。1259年正元元年)に渡って、虚堂智愚の法を継いだ。1267年文永4年)日本に帰国して建長寺に戻り、その後は1270年文永7年)筑前国興徳寺、1272年(文永9年)、博多崇福寺の住持をつとめた。1304年嘉元2年)後宇多上皇の招きにより上洛し万寿寺に入る。1307年徳治2年)鎌倉に戻り建長寺の住持となったが、1309年(延慶元年)に75歳で死去した。門下には宗峰妙超(大燈国師)、恭翁運良などがいる。

没後の延慶2年(1309年)、後宇多上皇から「円通大応」の国師号が贈られたが、これは日本における禅僧に対する国師号の最初である。南浦紹明(大応国師)から宗峰妙超(大灯国師)を経て関山慧玄へ続く法系を「応灯関」といい、現在、日本臨済宗はみなこの法系に属する。

伝記・著作編集

  • 荒木見悟著・訳 『禅入門3 大応 語録』 講談社、1994年(平成6年)
     初版(上版は一部改訂) 『日本の禅語録.第3巻 大応』 同、1978年(昭和53年)
     選書判(抄録版) 『禅の古典2 大応国師語録』 同、1982年(昭和57年)


NAMs出版プロジェクト: 大正新脩大蔵経(諸宗部)

http://nam-students.blogspot.jp/2017/05/blog-post_9.html



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Blogger yoji said...

心に甦る「趙州録」 | 春秋社
http://www.shunjusha.co.jp/detail/isbn/978-4-393-14615-6/
心に甦る「趙州録」
こころによみがえるじょうしゅうろく  
心に甦る「趙州録」
窪田慈雲著
四六 ● 336頁
発行日:2013年9月 ISBN:978-4-393-14615-6
Cコード:C0015
定価:本体3,000円+税

在庫あり
鈴木大拙が趙州の禅を評して、「『一切の人のために煩悩すること』を教えるところにありというべきであろう。」と言っている。唐代末の禅者である趙州の面目は、禅をも超えたその宗教者としての存在の大きさである。その趙州の全貌を知るための必須の文献である、『趙州録』を通読可能な現代語訳としてはじめて原文と共に提示し、また坐禅を実践するために不可欠な解説を付して提示する。こんなに面白い禅者がいたとは!

6:46 午後  

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