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发帖数: 1037 | 1 《无门关》公案 20 大力量人
松源和尚云。大力量人因甚擡脚不起。又云。開口不在舌頭上
Master Shōgen【松源】said, “Why is it that a man of great strength does
not lift up his leg?” He also said, “It is not with the tongue that we
speak.”
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So what does Shōgen mean when he says that a man of great strength does not
or cannot lift up his leg? It seems strange, even irrational, to our
ordinary common sense. If you take the man of great strength to be a man of
great enlightenment, it will not be too difficult to understand this koan.
As you know, a deeply enlightened person is one who has extinguished all
delusions and all the concepts and feelings that arise from the dualistic
opposition of you and me, subject and object. That person is not aware of
himself when he does something. When he eats, he just eats and is not
conscious that he is eating. When he walks, he just walks. He has no
awareness of his legs. But, you may say, it is the same for any ordinary
healthy person who is not conscious of his legs when he walks. He just puts
one foot ahead of the other again and again, without any awareness of his
legs or of walking. Then there is the man whose legs pain him when he walks;
he is fully aware of his legs when he is using them. Now I ask you, is
there any difference between a person who is unaware of his legs and a
person who is keenly aware of his painful legs?
In Mu, in the essential nature, there is neither Buddha nor ordinary people.
If, therefore, it is true that a deeply enlightened person or a person in
perfect health does not lift up his leg, then it must be the same not only
for ordinary people but also for people whose legs pain them. We must
realize that from the essential point of view, no one lifts up his legs when
he stands up or walks.
Shōgen[松源和尚] goes on to say, “It is not with the tongue that we speak.
” This means that when we speak we do not move the tip of our tongue. Just
as we do not lift our leg, so we do not move our tongue. When speech flows,
we are not aware that we are speaking, nor are we aware that our tongue is
moving. Our essential nature does not move an iota, and this is true even in
the case of the stutterer who is most painfully aware of his tongue in his
stammering.
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無門曰。松源可謂。傾膓倒腹。只是欠人承當。縱饒直下承當。正好來無門處喫痛
棒。何故。 要識真金。火裏看
It should be said that Shōgen poured out all that he had in his intestines
and belly. But there is nobody who can recognize this. However, even someone
who realized this immediately would be given a bitter blow by me. Why? Look
! If you want to know whether it is pure gold or not, you must look at it in
the midst of fire.
——
In the remainder of his commentary, Mumon says there might be someone who
would dare to come before him and say, “I have realized it completely.”
But Mumon would not approve of him; he would hit him. Why? Take a look! If
you were standing in front of Mumon, he would point at you and say, “There
you are, holding concepts like that!”
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頌曰
擡脚踏翻香水海 低頭俯視四禪天
一箇渾身無處著 請續一向
Raising a leg, I upturn the Scented Ocean; 擡脚踏翻香水海
Lowering my head, I look down on the four dhyana heavens. 低頭俯視四禪天
There is no place to put this whole body, 一箇渾身無處著
Please finish this poem in your own words. 請續一向 【WRO注：自己填这一句】
——
According to Indian cosmology, the Scented Ocean surrounds Mount Sumeru in
the center of the universe. Above Mount Sumeru there are three kinds of
world: the world of desire, the world of form, and the world of no form. In
the world of form there are four dhyana heavens, and Mumon refers to the
four collectively. More precisely, the world of form represents the whole
universe.
Mumon means that our whole being, that is, our essential nature, is as vast
as the universe, and its strength is truly boundless. When you lift a leg,
the whole universe is turned upside down. When youlower your head, you cover
the whole universe. Nothing remains outside of you. The action of kicking
is the whole universe. Nothing remains outside of it. When you lower your
head, that action is the only one universe; nothing remains outside of you.
Your being is so vast there is nowhere to put it! Now please finish the last
part about your essential nature yourself. Do you have any ideas?
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(公案链接同前 Page 7).
Yamada, Koun (2005-06-10). The Gateless Gate: The Classic Book of Zen Koans
(Kindle Locations 1666-1721). Wisdom Publications. Kindle Edition. |
