道、禪 (8)

1

尋牛一

PICTURE ONE
Searching for the Ox

從來不失。何用追尋。由背覺以成疎。在向塵而遂失。

家山漸遠。岐路俄差。得失熾然。是非鋒起。

PREFACE:

Till now, the ox has never been lost. Why then do you need to search for it? Turning away from your own awakening, you became estranged from it; then enclosed by dust, in the end you lost it.

The hills of home recede farther and farther away; you're lost as soon as the paths divide. Winning and losing consume you like flames. Right and wrong rise round you like blades.

(從來，這牛都未曾失去過啊！那麼，你又何勞苦苦地追尋呢？由於背離了覺悟，你變得與它疏遠，以至於被塵埃淹沒、而便看不到它了。

離開家鄉的山林愈遠，分歧的道路、也就愈來愈俄雜，得到、與失去、就像是熾烈的焰火、跳耀著，而是非、和對錯、又像是刀山與劍樹、矗立著。)

茫茫撥草去追尋。水闊山遙路更深。

力盡神疲無處覔。但聞楓樹晚蟬吟。

VERSE:

Beating about the endless wildgrass, you seek and search,
The rivers broaden, the mountains stretch on and the trails go ever deeper.

Your strength exhausted and spirit wearied, no place allows you refuge.
The only sound - evening cicadas shrill in the maples.

(你在無涯的草原中奔跑、撥找、和探尋，
河流漸寬、山巒延伸，路的盡頭、變得深不可測。

你的氣力用盡、精神疲憊，沒有地方、可以讓你找到暫歇的依靠，
唯一的聲音 — 傍晚的蟬聲、在楓林中、刺耳地鳴叫著。)

WAKA:

Searching
The deep hills,
No sight of the ox.
Just the empty
Shrilling of the cicadas.

2

見跡二

PICTURE TWO
Seeing the Traces

依經解義。閱教知蹤。明眾器為一金。體萬物為自己。

正邪不辯。真偽奚分。未入斯門。權為見跡。

PREFACE:

With the aid of the sutras, you gain understanding; through study of the teachings, you find traces. You see clearly the many vessels are all one metal, and the ten thousand things are all yourself.

But if you do not distinguish correct from incorrect, how will you recognize true from false? Since you have yet to pass through that gate, only tentatively have you seen the traces.

(依循經文、來理解義理，研讀教典、而知道蹤跡；你明白：眾器皿、皆為一金所製成，也體會到：萬事萬物、無非是自己。

但，如果不能辯明邪、正，你又如何區別真、偽呢？因為，你尚未穿越那扇門，而只是依稀彷彿地、見到了蹤跡而已。)

水邊林下跡偏多。芳草離披見也麼。

縱是深山更深處。遼天鼻孔怎藏他。

VERSE:

By the water and under the trees, tracks thick and fast.
In the sweet grasses thick with growth, did you see it or did you not?

But even in the depths of the deepest mountains,
How could it hide from others, its snout turned to the sky?

(水邊、林下，牛的足跡、逐漸地多了，就在那披離茂密的芳草中，你看到了嗎？

即便躲在深山的更深處，但以傲然睥睨的姿態、仰向遠方天空的鼻孔，又怎麼能夠藏得住呢？)

WAKA:

Determination deep
In the mountains
Your efforts bear fruit.
Tracks!
How gratifying to see a sign.

3

見牛三

PICTURE THREE
Seeing the Ox

從聲得入。見處逢源。六根門著著無差。動用中頭頭顯露。

水中鹽味。色裏膠青。眨上眉毛。非是他物。

PREFACE:

Through sound, you gain entry; by sight, you face your source. The six senses are none different; in each daily deed, plainly there.

Like salt in water, or glue in paint. Raise your eyebrows - it is nothing other.

(從聽聞，你得以進入音聲的河流，由看見，你能夠溯尋幻化的源頭；六種感官的根門，在一扇扇的開啟之處、無有絲毫差別，而動止、造作、功用的對象，則在每一相應的空間點上、顯映著光輝。

就像是鹽水當中的鹹味、墨色裏面的膠青，從你的眼珠中、跳入眉毛的，絕對不是別的東西。)

黃鸝枝上一聲聲。日暖風和岸柳青。

只此更無回避處。森森頭角畫難成。

VERSE:

In the trees nightingales sing and sing again,
Sun warms the soft wind, green willows line the bank,

Here, there's nowhere left for it to hide,
Its majestic head and horns no artist could draw.

(黃鸝鳥在樹梢上、一聲聲地歌唱又歌唱，太陽和煦地照耀著大地，溫柔的暖風、吹拂著河岸上的柳色青青。

你知道：牛就在這裡，再也沒有其他的地方、可以迴避，但它頭上的兩隻犄角，森密、深邃、而莊嚴，卻是任憑任何高明的畫師、窮盡他高超的畫藝、也沒有辦法畫得出來。)

WAKA:

In spring sun in the green willow strands
See its timeless form.

4

得牛四

PICTURE FOUR
Catching the Ox

久埋郊外。今日逢渠。由境勝以難追。戀芳叢而不已。

頑心尚勇。野性猶存。欲得純和。必加鞭楚。

PREFACE:

Today you've chanced upon it, so long hidden in the wilds. But you can't keep up with its high spirit, and it won't give up its love of sweet grass.

Even more willful, as wild as ever, if you want to tame it, you must lay on the whip.

(今天，你遇到它了，長久以來、它被遺忘在杳無人煙荒郊野外；因為那超凡脫俗的境界、一向難以追尋，而它卻總是依戀著芳香的草叢、執迷不返。

頑劣的凡心、尚且勇健、而抗拒調伏，野獸般的性情、依然狂縱、而不受拘束，想要馴服它、使它純良和善，那麼，你就必須施加以鞭韃的苦楚。)

竭盡神通獲得渠。心強力壯卒難除。

有時纔到高原上。又入烟雲深處居。

VERSE:

With your last ounce of strength, you take it,
But stubborn and strong, it won't be broken.

Now it suddenly climbs to high ground,
Then it descends to vanish deep into mist.

(使盡渾身解術，你總算拏獲它了，但它的野性剛強、氣力勇壯，那根深蒂固的習性、難以輕易地拔除。

一下子、才看見它奔跑到高原之上，一下子、又溜入烟雲的深處、而消失無蹤。)

WAKA:

Thinking only "Ox! Ox! Don't let go!"
Just this is the real fetter.

5

牧牛五

PICTURE FIVE
Taming the Ox

前思纔起。後念相隨。由覺故以成真。在迷故而為妄。

不由境有。惟自心生。鼻索牢牽。不容擬議。

PREFACE:

Once one little thought arises, another follows. Adhere to awakening and all becomes truth; reside in ignorance and all is unreal.

This happens not because of the world, but only because of your mind. Keep a firm grip on that rope and do not waver.

(一個小小的念頭、才剛剛生起，其他的念頭、就紛紛沓沓地、接踵而來，如果你堅持惺惺的醒覺，最終、一切都將成真，而過去，因為你沈湎於昏暗的無明，以致眼見所及、無非是虛妄不實的幻相。

這並非客觀的外在境界，而是你內心所生起的幻境；所以，要牢牢地牽緊那根穿過牛鼻頭的繩子，在過程中、不容許些許的猶豫和遲疑。)

鞭索時時不離身。恐伊縱步入埃塵。

相將牧得純和也。羈鎻無抑自逐人。

VERSE:

Not for a moment put down whip or rein,
Lest the ox wander back to dust and desire.

Pull again and again, till it's tame and gentle,
Of itself, it will follow without bridle or chain.

(鞭子和繩索、片刻也不離開身旁，惟恐、一旦大意輕忽、牛就會縱步邁入塵土飛揚的市廛當中。

經由一次又一次地拉扯、牽引，終於，它變得純良而和善，無需繩索的約束、也會溫馴地跟隨主人。)

WAKA:

Days pass, even the wild ox comes to hand,
And becomes a shadow to my body,
How gratifying!

6

騎牛歸家六

PICTURE SIX
Riding Home on the Ox

干戈已罷。得失還無。唱樵子之村歌。吹兒童之野曲。

橫身牛上。目視雲霄。呼喚不回。撈籠不住。

PREFACE:

Shields and spears are gone; winning and losing are nothing again. You sing woodsmen's village songs and play children's country tunes.

Stretched out on back of your ox, you gaze at the sky. We call you but you won't turn around, catch at you but you won't be tied down.

(刀槍和劍戟已經收藏起來、而無用武之地，得到與失去、也都歸於虛無之鄉，你唱著樵夫的山歌、吹奏著兒童的野曲。

你橫身平躺在牛背上、凝視著藍天白雲，任憑別人怎麼呼喚、也不回頭，怎麼攔阻、也不會停下腳步。)

騎牛迤邐欲還家。羗笛聲聲送晚霞。

一拍一歌無限意。知音何必鼓唇牙。

VERSE:

Riding high on your ox, leisurely you head for home.
Trilling on a nomad's flute, you leave in the evening mist.

In each beat and verse, your boundless feeling,
To a close companion, what need to move your lips?

(你騎在牛背上、悠然自得地往回家的方向歸去，吹奏著牧人的笛歌，在暮色中、和晚霞道別。

在每一段節拍、和每一句的旋律中，你體會到無比的樂趣，如果是知音，那麼，又怎麼會需要你滔滔不絕地鼓動唇牙、才能夠領會你的意思呢？)

WAKA:

Lowing at mind
limpid and soaring sky.
White clouds are coming back to the peaks.

7

忘牛存人七

PICTURE SEVEN
The Ox Forgotten, the Self Remains

法無二法。牛且為宗。喻蹄兔之異名。顯筌魚之差別。

如金出鑛。似月離雲。一道寒光。威音劫外。

PREFACE:

The Dharma is not dual, the ox just points to our subject. As rabbit and snare differ in name, so fish and net are not the same.

As gold comes forth from dross, so the moon emerges from clouds, A shaft of its icy light, ancient even in the age of Ion.

(法、沒有兩種之不同，牛、代表調伏心性的終極目標；透過捉兔子的捕獸器、來比喻無法用筆墨形容的、心法的意旨，又藉由捕魚的竹簍、來顯示它的許多不同名字之差別。

如同黃金、從金礦中被鍛煉出來，又似明月、由浮雲裡逐漸顯露， 一道冰冷的光束，在威音王的遠古時代以前、也就是在本初佛出現之前，就已然存在著。)

騎牛已得到家山。牛也空兮人也閑。

紅日三竿猶作夢。鞭繩空頓草堂間。

VERSE:

Astride your ox, you've reached the hills of home.
With ox put away, you too are at ease.

The sun's risen three poles high, yet still you're dreaming.
Your whip and line hang idle under the thatched eaves.

(騎著牛，你已經到達家鄉的山丘；牛悠閑了，你也安心了。

一直到太陽已經日照三竿，你還在夢鄉中酣眠；起來後，你把鞭子和繩子擱在茅草房子的屋簷底下，心想：就這麼永遠地放著吧，因為，它們已經沒有任何用處了。)

WAKA:

Hard to take
People who fret over good and bad.
Knowing nothing of Naniwa reeds.

8

人牛俱忘八

PICTURE EIGHT
Forget Both Self and Ox

凡情脫落。聖意皆空。有佛處不用遨遊。無佛處急須走過。

兩頭不著。千眼難窺。百鳥含花。一場懡㦬。

PREFACE:

Shedding worldly feelings, erasing holy thoughts, You do not linger where the Buddha is, You dash right past where the Buddha is not.

Don't cling to duality, or the thousand-eyed one will soon find you. If birds were to bring you fowers, what a disgraceful scene.

(凡俗的情感已經脫落，神聖的意義也不復存留；有佛的地方、不需要遨遊，沒有佛的地方、則要趕快穿越過去。

有、無的兩端，都不要執著，這樣，就算是千眼的神祇、也無法找尋到你的蹤跡；為什麼呢？因為，如果百種鳥類、都知道要銜著鮮花來供養你，那麼，你的修行、也就歸於白費了。)

鞭索人牛盡屬空。碧天寥廓信難通。

紅爐焰上爭容雪。到此方能合祖宗。

VERSE:

Whip and line and you and the ox, all gone to emptiness,
Into a blue sky for words too vast.

Can a snowflake survive the fire of a flamepit?
Attain this, truly be one with the masters of the past.

(鞭子和繩索、你和牛、都消失了，而化為一片蔚藍寥廓的天空，它太浩瀚了、以致於訊息無法從一段傳遞到另一端。

就像是紅通通的火爐、哪裡容許白花花的雪片在火焰上停泊呢？能夠做到這一點，才可以說是真正地與過去的祖師合而為一。)

WAKA:

No clouds, or moon, or cassia tree,
Swept clean,
Lost in the sky.

9

返本還源九

PICTURE NINE
Return to the Origin,
Back to the Source

本來清淨。不受一塵。觀有相之榮枯。處無為之凝寂。

不同幻化。豈假修治。水綠山青。坐觀成敗。

PREFACE:

Originally immaculate, without a speck of dust. Watching appearances come and go, you reside in the serenity of non-doing.

But this is not the same as illusion, so why cling to it? The rivers are blue, the mountains green. Sit and watch them rise and pass away.

(原本就是清清淨淨的，不曾沾染一絲灰塵；你觀察有為的幻相、榮華又枯萎，而安住在無為的凝然寂靜中。

但這並不是幻化的妄覺，又怎麼需要後天的造作、來修為整治呢？河水是湛藍的、山巒是蔚綠的，你坐著、欣賞萬事萬物的起起落落。)

返本還源已費功。爭如直下若盲聾。

庵中不見庵前物。水自茫茫花自紅。

VERSE:

You returned to the origin, went back to the source - such wasted effort.
How much better to just be blind and deaf?

From inside your hut, you don't see outside your hut,
Let the streams just flow on, the flowers just bloom red.

(你返回到原點、還歸於源頭，費了好大的勁，才發現：之前所費的功夫、如果讓自己變得像失明的盲人、失聰的聾人一樣，不是更簡單直截嗎？

從你的小屋裡面，看不到小屋外面的事物；任憑溪水自顧自地流逝、百花自顧自地開敷。)

WAKA:

The Dharma way - no traces - on the original mountain,
The pines are green, the flowers glint with dew.

10

入鄽垂手十

PICTURE TEN
Entering the Marketplace with
Extended Hands

柴門獨掩。千聖不知。埋自己之風光。負前賢之途轍。

提瓢入市。䇿杖還家。酒肆魚行。化令成佛。

PREFACE:

Alone behind a brushwood door, not even a thousand sages are aware. Hiding your light, you shun the tracks of sages of the past.

Dangling your gourd, you come into town; thumping your staff, you return to your hut. Visiting bars and ish stalls, you turn all into buddhas.

(用柴門擋住外面的視線，你獨自待在小屋裡面，就算是一千個聖人、也不知道你的行蹤；隱藏自己的光芒、背離前人賢聖的途徑，你辜負了他們為你鋪好的光明前程。

提著水瓢走入市廛、拄著拐杖回到家中，就這麼走一圈，不論是酒店或魚舖，都變成了佛。)

露胷跣足入鄽來。抹土塗灰笑滿腮。

不用神仙真祕訣。直教枯木放花開。

VERSE:

With bare chest and feet, you come to the market.
Under dirt and ash, your face breaks into a laugh.

With no display of magic powers,
You make withered trees burst into flower.

(袒著胸、光著腳丫，你走入市集，抹上土、塗上灰，你笑到臉上腮鼓鼓地。

不需要神仙傳授的秘訣，也能夠讓枯死的木頭上看到花開。)

WAKA:

Hands extended, feet planted in the sky -
Otokoyama
On a withered branch perches a bird.

— Translated by Victor Sogen Hori

(評曰：

此乃冥然默照、滯於昭昭靈靈、任由萬事萬物自起自落之境，未是實證了義、穿透虗妄根本、見得實相般若、照澍熙澤萬法皆同之偈。

故須真疑、方有真悟，若因地不真，則果地還迂也。

修行人參究之「一句」子、「A」，逆溯而上，穿尺標二、一而過，最終打破假〇 (第九菴摩羅識)、透出尺矩之外，成「非A」也，如魚躍龍門，是魚、化為龍，一躍、跳出依倚、因果之外，見得〇，用得二、與一。

此〇，譬若天空，含容尺標二、一於內，即肯定前七轉識、第八阿賴耶識、及世間所有，亦即《金剛經》「滅度無量、無數、無邊眾生，實無眾生得滅度者」之旨。

是故，應須瞎卻前七轉識、瞎卻第八阿賴耶識、殄滅第九菴摩羅識，至七穿八穴九滅，方能肯定前七轉識、第八阿賴耶識、及世間之所有也。

此偈、有「爭如直下若盲聾」之句，「若盲聾」者，僅滅卻見聞、滯於無見無聞之域，而非以見聞、「瞎卻」見聞、而穿透見聞覺知之旨；亦是默照禪、與看話禪之有別也。)