103. What Will Be Transmitted? 一百零三、将何传授
Teacher Qi Zhijun | 2018-06-23 | Download | AI assisted translation
| 〖公案原文〗 |
[Original Text of the Koan] |
| 圆悟云：达磨西来，将何传授？ |
Yuanwu said, “When Bodhidharma came from the West, what did he transmit?” |
| 师云：不可总作野狐精见解。 |
The master said, “You must not always interpret things like a wild-fox spirit.” |
| 又问：“据虎头，收虎尾，第一句下明宗旨。”如何是第一句？ |
He further asked, “Seize the tiger’s head, gather in the tiger’s tail; in the first phrase, the essential purport is made clear.” What is the first phrase?” |
| 师云：此是第二句。 |
The master said, “That is the second phrase.” |
| 〖锯解秤砣〗 |
[Sawing Apart a Scale Weight] |
| 圆悟两问、大慧两答，已活脱脱地显示出能“明宗旨”的第一句。达磨祖师西来，传授的正是这个。 |
Yuanwu’s two questions and Dahui’s two replies vividly reveal the first phrase that can “make the essential purport clear.” This is precisely what Patriarch Bodhidharma transmitted when he came from the West. |
| “这个”，无相无不相，超语言、绝思维，无你开口处、无你用心处。 |
“This” is without characteristics and yet not without characteristics. It transcends language and cuts off thought; there is no place for you to open your mouth and no place for you to apply your mind. |
| 达磨西来，将何传授？——如果能“将”出这个来，就已经有相了也，那就不是了。所以大慧禅师答：“不可总作野狐精见解。” |
“When Bodhidharma came from the West, what did he transmit?”—If one could bring forth this “what,” it would already have characteristics, and then it would not be it. Therefore Chan Master Dahui replied, “You must not always interpret things like a wild-fox spirit.” |
| 据虎头，收虎尾——虎，比喻念头。虎头，比喻念头起处。待念头乍起，就已经是虎尾了。这个比喻的意思是：若能于念头起处有“据（一把擒来）”，便能收摄所有的念头，一切念头就全是妙用了。 |
“Seize the tiger’s head, gather in the tiger’s tail”—the tiger is a metaphor for thoughts. The tiger’s head is a metaphor for the point at which a thought arises. By the time a thought has just arisen, it is already the tiger’s tail. The metaphor means this: if, at the point where a thought arises, one can “seize” it—grasp it at once—then one can gather in all thoughts, and every thought becomes wondrous functioning. |
| 第一句下明宗旨——“第一句”无句，有句便落二三。须于无句之句处荐取，才堪明了佛法的真谛。 |
“In the first phrase, the essential purport is made clear”—the “first phrase” is without a phrase; once there is a phrase, one falls into the second and third. Only by apprehending the phrase within the phrase without a phrase can one be fit to understand the true meaning of the Buddhadharma. |
| 如何是第一句？——有这个“如何”在，早不是“第一句”了。所以大慧禅师答：“此是第二句。” |
“What is the first phrase?”—with this “what” present, it is already not the “first phrase.” Therefore Chan Master Dahui replied, “That is the second phrase.” |
| 不知这个香严上树公案，能不能作为老师这个公案的注脚？ 康康 15:13:43 8/31/02(344) |
I wonder whether the Xiangyan Hanging from a Tree koan can serve as an annotation to this koan of the teacher’s? Kangkang 15:13:43 8/31/02 (344) |
| 哈哈！何不浑身落草去！ lvm 18:40:57 8/31/02(无内容) |
Ha ha! Why not let your whole body fall into the grass? lvm 18:40:57 8/31/02 (no content) |
| 唉呀，闹了半天，第一句就是末后句呀。 康康 11:04:05 8/31/02(无内容) |
Ah, so after all that, the first phrase is the final phrase. Kangkang 11:04:05 8/31/02 (no content) |
| 第一句——无始；末后句——无终。 lvm 11:52:13 8/31/02(无内容) |
The first phrase—without beginning; the final phrase—without end. lvm 11:52:13 8/31/02 (no content) |
| ~0~ 尚痴 11:38:57 8/30/02(无内容) |
~0~ Shangchi 11:38:57 8/30/02 (no content) |
