Teachings
from Ancient
Vietnamese Zen Masters
Translated and
Commented by Nguyen Giac
This book is dedicated to my three
teachers: The Zen Master
Thich Tich Chieu, and the late Dharma Masters Thich Thien Tam and Thich
Tai
Quang; to all my parents in this life and other lives; to a very
special
layperson who is urgently needing help from Avalokitesvara Bodhisattva;
and to
all sentient beings.
I am grateful to a lot of Zen monks
and laypersons who
translated the verses composed by ancient Vietnamese Zen Masters into
the
modern Vietnamese language, and made reference easy for later
generations.
Specifically, I am indebted to the Zen Masters Thich Thanh Tu, Tri Sieu
Le Manh
That and to layperson Tran Dinh Son, whose works I relied on while
working on
this book.
(Extracted from a
book in progress. This FIRST DRAFT
will be edited later.
Please feel free to use for reference purposes.
All suggestions are
welcome. Email: nguyengiac@yahoo.com
-- California, 2006)
1
Sitting
There are
three ways of sitting
in meditation.
First,
sit and keep your mind on
breathing;
Second,
sit and chant the sutras;
And
third, sit and happily listen
to the chanting of sutras.
Sitting
has three levels.
First,
sit in union;
Second,
sit in peacefulness;
And
third, sit without fetters.
What does
it mean to sit in
union?
That
means your mind becomes one
with your body.
What does
it mean to sit in
peacefulness?
That
means your mind has no
thought.
What does
it mean to sit without
fetters?
When all
fetters are destroyed –
that means to sit without fetters.
KHUONG
TANG HOI (? – 280)
(COMMENT:
When mindful of your
breathing, you are also mindful of your mind. Later, you will see your
mind
becoming one with your breath. When mindful of your bodily movement,
you are
also mindful of your mind. Later, you will see your mind becoming one
with your
body. Looking at your mind, you see thoughts coming and going, just
like waves
rising and falling. When you see no thoughts occurring, your mind is
peaceful
just like a still lake.)
2
Learning
Monks!
Offering your best efforts
to Buddha,
all
learners only need to quit
bad conduct.
Be
mindful while you chant,
understand
what you believe,
practice
the teachings you hear,
and live
in a quiet place near
Dharma friends.
Speak
peacefully, timely; have no
fears.
Understand
the meaning of Dharma,
and get enlightenment;
quit the ignorance, and
constantly be mindful;
be calm, and live with your mind
unmoved.
See all things as impermanent,
non-self, uncreated, unconditioned.
Thus
learners are those who have no discrimination.
TINH LUC (1112 – 1175)
(COMMENT:
See for yourself all
things are impermanent, and non-self. Looking
at the person you are
now, you see it is different to millions of persons you were yesterday,
and you
see you are just a stream running swiftly, manifesting endlessly in
different
forms as waves rising and falling, as bubbles forming and popping. The
waves
and bubbles continuously
appear large or small, high or low, hot or cold, clean or
unclean; but
at all times, water has no form, being unmoved, staying unconditioned.
Just
live like water, and you will catch a glimpse
of Nirvana – the state of uncreated,
unconditioned peace. After that insight, you easily
act, speak, and
think mindfully, without discrimination. Just advance on the way to
liberation;
don’t cling to this suffering world again, in this life or after.)
3
Breathing
Breathing
in, you feel you are
breathing in;
breathing
out, you feel you are
breathing out.
Breathing
in, you know you are
breathing in;
breathing
out, you know you are
breathing out.
While
you breathe, you feel; then, you know.
Feeling
– that means you feel the breath long or short.
Knowing
– that means you are aware of the breath rising and falling, rough or
smooth,
slow or fast.
KHUONG
TANG HOI
(COMMENT:
Breathing meditation
helps calm the mind easily; it is also a part of mindfulness
meditation. There
are many ways in breathing meditation. Some teachers prefer to count or
follow
the breaths. You should also try this way: With eyes half open, don’t
count,
don’t follow, just feel the breaths; Be alert, and feel the breathing.
Just be
like a baby, and feel the breathing. A baby can not think, can not
count, can
not put her mind on the breaths, but she lives mostly with a sense of
feeling
and she will cry when the room is too hot, or when she is hungry. Just
feel the
breaths, don’t count or follow it. Remember that all methods of
breathing
meditation are helpful, and you can try many different ones. The Buddha
said
that breathing meditation cured many illness too.)
4
Wisdom
Learning
the way of Buddha, you
must have zeal;
to become
a Buddha, you need
wisdom.
Shooting
an arrow to a target
more than a hundred steps away, you must be strong;
to hit
the mark, you need more
than strength.
BAO GIAM
(?-1173)
(COMMENT:
Wisdom, insight, right
view... Just follow the Buddha’s teachings, meditate for many years,
and you
will understand the Way.)
5
Taming the mind
Outwardly,
stop all involvement;
inwardly, stop all fabrication.
Be alert
-- have a mind unmoved
by the form you see, by the sound you hear, by the odor you smell, by
the
flavor you taste.
…
Constantly,
watch the ox moving,
listen to its hoofbeats.
Constantly, in any movement, never
keep your eyes away from the ox.
Constantly,
keep your mind on the
ox while lying, sitting, standing and walking.
Constantly,
keep watching
inwardly.
It’s
wrong to let it wander
wildly.
QUANG TRI
(circa 18th
century)
(COMMENT: Meditation is like taming an
ox. How can you have
a mind unmoved while living in this world? Just be like the water, not
like
waves or bubbles; the water is unmoved, uncreated, unconditioned while
the
waves rise and fall, the bubbles form and pop endlessly. Look at your
mind – an
endless stream of thoughts. Keep watching the mind, and be like water,
which
equally flows all things thrown into that stream.)
6
Watchful
Watch
yourself everyday,
constantly.
Watch
yourself, be mindful, be
alert.
In this
dream world, don’t search
for Dharma counselor;
Watch
yourself, and see the
Buddha’s face on your face.
HUONG HAI
(1628 – 1715)
(COMMENT:
Watch yourself, and see
you are impermanent, non-self. Watch yourself, and see whether you are
living
in a dream. You are changing swiftly, endlessly. Yesterday, you had
millions of
different bodies, millions of different feelings, millions of different
thoughts – just like a stream flowing swiftly. Look back and see all
those
bodies, feelings, and thoughts just like dreams, like echoes, like
mirages.
Then look at the day before yesterday. Do you feel just like millions
of lives
away? Are those dreams? Think nothing, just observe. Just be alert,
feel the
breath, observe the body breathing. And feel the life and death flowing
swiftly,
endlessly in your whole body.)
7
The Spring
When
spring goes, all flowers
die.
When
spring comes, all flowers
smile.
Before
the eyes, all things flow
endlessly.
Over the
head, old age comes
already.
Don’t say
that with the spring
gone, all flowers fall.
Last
night, in the front yard, a
branch of mai flower.
MAN GIAC
(1052 – 1096)
(COMMENT:
Mai is a kind of flower
that blossoms in springtime in Vietnam. Notice the contrast between the
first
and last line; also, the last line of the poem is a fragment sentence,
without
a verb, showing the state of unborn, unmoving, undying. While the
stream
manifests as endless waves rising and falling, the nature of water
stays
unmoved, uncreated. Now look at your mind, and see thoughts coming and
going,
arising and vanishing. The mind is just like a mirror that shows you
the images
of all things reflected. All images come and go, but the reflectivity
is still
there, unmoving, undying. Now, listen to the sound of two hands
clapping, then
listen to the sound of one hand clapping. Do you hear the soundless?
The sound
comes and goes, but the nature of hearing ability is still there even
in your
sleep, unchanging, unmoving, undying.)
8
Dharma Friends
Practitioners
need dharma
friends,
who help you distinguish
clearly between the clean and the unclean.
First, colleagues living at will
in forests and mountains
can
help you wipe out the mind of anger.
Second, colleagues keeping
precepts seriously
can
help you fade away the five desires.
Third, colleagues with profound
wisdom
can
help you escape from the shore of delusion.
Fourth, colleagues with vast
knowledge
can
help you solve the hard and doubtful issues.
Fifth, colleagues of peace and
serenity
can
help you easily advance.
Sixth, colleagues of patience
and modesty
can help you
remove arrogance.
Seventh, colleagues of sincerity
and frankness
can help you
avoid mistakes.
Eighth, colleagues of vigor and zeal
can
help you attain the fruits of the Way.
Ninth, colleagues unattached to
possessions, eager to donate
can help
you destroy miserliness.
Tenth, colleagues merciful and
caring for all beings
can
help you liberate from the clinging to self and other.
QUANG TRI
(COMMENT: Buddha, parents,
teachers, dharma friends, books… We need so much help on the way to liberation, because we have to learn a lot, keep
precepts
strictly, find an environment adequate for learning and meditation. But
only
you can watch your mind, and only you can wipe out the three poisons –
desire,
hatred and ignorance -- binding you in the cycle of rebirth.)
9
The Treasure
Living in
the world,
happy
with the Way,
you should let all things take their course.
When
hungry, just eat; when
tired, just sleep.
The
treasure is in your house;
don’t search any more.
Face the
scenes,
and have
no thoughts;
then you
don’t need to ask for
Zen.
TRAN NHAN
TONG (1258-1308)
(COMMENT:
Live with the water,
not with the waves rising and falling; live with the nature of mirror
to
reflect, not with the images appearing and disappearing; and live with
the
essence of the mind, not with the thoughts arising and vanishing. When
you see
the essence of the mind, then you catch a glimpse
of Nirvana – the
state of unborn, uncreated, unconditioned
peace. After that moment,
you know how to live with the mind unmoved while walking, standing,
lying and
sitting. How can you see the essence of the mind? Please, remember: You
are
never away from it, just like the water holds all the waves and is
never away
from the waves, just like the emptiness of the mirror hold all the
images and
is never away from the images. The essence of the mind is non-self, so
it
manifest as a great magician: your mind has no form, so it takes all
forms you
see as its forms; your mind has no color, so it takes all colors you
see as its
colors… Now look out the window. When you see a bird, your mind now has
the
form of a bird; and when the bird flies, your mind flies too. Your mind
is all
things you see, all things you hear, all things you feel; the observer
is all
things observed. The Sixth Patriarch Hue Nang*
told two monks arguing over the banner flying that
that was not the
banner moving, and also not the wind moving, but just their minds
moving.)
* Chinese: Hui Neng.
10
Emptiness
Form is
emptiness, and emptiness
is form.
Emptiness
is form, and form is
emptiness.
Don’t
cling to any form or
emptiness --
That’s
the true meditation.
Y LAN (11th
century)
(COMMENT:
Just look at your body,
your feelings, your thoughts; they were changing swiftly since the day
you were
born. So you have had millions of bodies, millions of feelings,
millions of
thoughts -- which one is your true body, true feeling, true thought?
Your body,
your feelings, your thoughts can manifest as millions of forms, because
forms
are indeed emptiness just like illusions appearing in the mirror. If
you cling
to anything as form or emptiness, you are chasing the illusions.)
11
The Present
The
present is not the past;
the past
is not the present.
That
means past thoughts
vanished, and the present thought is not the previous thought.
That
means every act in past
lives and now has its own merit.
That
means the good deed now is
not the bad act done before.
That
means the breath now is not
the breath earlier,
and the
breath felt previously
was not the breath sensed presently.
KHUONG
TANG HOI
(COMMENT:
Live with the present.
Every act has its own merit, so you should not worry about the past.
Just sit
with eyes half open, feel your breath now, feel your body breathing
now, feel
your thought now arising and vanishing. Can you see this interval:
while the
previous thought vanished and the next thought doesn’t arise yet? Try
to gently
stare that interval for all times in a day, or in two days, even when
you are
lying, sitting, standing and walking. Later, you can use this stare to
cut off
all wandering thoughts.)
12
Not Two Things
All
Buddhist gates are from your
essence,
and the
essence of all things are
from your mind.
Your mind
and all things are one,
not two things.
The
fetters of samsara are all
void.
Blessedness
and sinfulness, right
and wrong – all are illusions.
CUU CHI
(circa 11th
century)
(COMMENT:
Nonduality. Not two
things. Don’t think, don’t reason. Feel it, live it. Try to feel it
even just
half an hour, then you will believe in Zen.
First,
with eyes half open, be
quiet, say nothing in your mind; feel the breath in and out, gently
feel every
breath. Later, see that your whole body is breathing – just gently
watch your
whole body feel the breath, every breath. Later, see that your whole
body and
mind become one with the breath. Then let your whole body gently feel
the world
around. Because you are non-self, you feel that you become one with the
wind
around, with the sounds from the beach, with the trees along the
street, with
the birds flying, and with all things you see, your hear. In your
mirror mind,
all things appear equally, all things are illusions; only the
reflecting mind
is shining.)
13
Swallow Flying
In the sky, the swallow flies;
underwater its image shines.
The swallow has no intention to leave
any trace;
the water, no purpose to keep any
image.
HUONG HAI (1628 – 1715)
(COMMENT: When King Le Du Tong asked
for a summary of
Buddhist teachings, Zen master Huong Hai said this four-line poem.
Watch the
world, and see all things reflected in your mind. Follow the
Buddha’s words, “Nothing should be clung to.” Also don’t cling to the
happiness
you are feeling now, even don’t cling to this peaceful meditation you
might get
addicted to, even don’t cling to any feel-good method or whatsoever.
Don’t
cling to anything in this suffering world. Even the blissfulness you
feel now
in meditation will bind you in this suffering realm, if you cling to
it;
mostly, that blissfulness is not the Nirvana yet.)
14
The Mind of Emptiness
Like a wall shaking, the body is frail.
So sad for mankind, life is too short.
If you attain the mind of emptiness
and formlessness,
you will
be free from the world
of coming and going.
VIEN
CHIEU (999-1090)
(COMMENT:
You can feel the
frailness of your body now, even when you are healthy and strong. Try
this:
breathe in and out, gently and naturally; feel the breathing in and
out, feel
your whole body breathing; feel your whole body becoming one with the
breath.
Then you will see that your breath is so fragile, and your body is so
vulnerable.
The more
you experience the bliss
from meditation, the more you feel sorrowful for the plight of
humankind.
Recalling
the Buddha’s words
saying that we have born and died countless times, you will feel
grateful to
countless parents, and will see all people around as your dear parents
in past
lives. Then you will feel your whole body deeply resonate with the Zen
vow to
save all sentient beings. How can we save others if we are not free
yet? Zen
master Vien Chieu said that leaners must attain the mind of emptiness
and
formlessness. Indeed, you will see that the mind essence is empty and
formless.
So all things in the world appear and disappear in the mind just like
the
clouds formed and dissolved in the sky, just like the images emerged
and
vanished in a mirror.
So all
the forms you see, all the
sounds you hear, all the odors you smell, all the flavors you taste,
all the
senses you feel, all the thoughts you have are changing swiftly. So
nothing has
a self. So all things come and go, governed by the principle of
dependent
arising. Realizing the mind essence will free you from the world of
coming and
going.)
15
Buddha Seed
Having
the Buddha Seed within,
hearing
the profound teachings,
you
should be eager to practice.
After
throwing all desires
far a
thousand miles away,
then day
after day
you will
enter more deeply the
noble truth of liberation.
TRI
(circa 10th or 11th
century)
(COMMENT:
Buddha Seed is another
name for Buddha Nature. If you can throw all desires, then you won’t
cling to
anything more. That also means when you throw away all existence and
emptiness,
all things binding you to this samsara world will fall apart. But it
takes
time. Even after you suddenly realize the Buddha Nature in your mind,
you still
have to practice continuously, day after day. Then you should read a
lot of
Buddhist scriptures from all traditions – Theravada, Mahayana and
Tibetan – and
would see that many of these teachings already are parts of your
everyday
meditation.)
16
Bodhi Scenes
Hidden in jewel, the melody sounds
wonderful.
See there, fully before your eyes, the
heart of Zen
Those countless scenes are all Bodhi
scenes.
Thinking of Bodhi, you will be far
away ten thousand miles.
TRI HUYEN (circa 12th
century)
(COMMENT: The jewel stands for the
Buddha Nature. Is the
scene before your eyes the Pure Land? The Buddha Land is here, in front
of us?
Buddha said that you are what you think, that your mind makes this
world. Just
think this: you came to this world by the influence of karma, and you
have the
merit to be born as a human; if now you have enough the merit for a
heavenly
being, then you would either sometimes see a heavenly realm before your
eyes,
or die instantly to be reborn in a heavenly realm. Now, just think
another way:
countless scenes before your eyes are also your mind. You can feel
that,
realize that, and experience that.)
17
Existence and Emptiness
Existence – there you see all things
existing.
Emptiness – there you see all things
empty.
Existence and emptiness are just like
the moon underwater.
Don’t cling to existence nor emptiness.
DAO HANH (? – 1115)
(COMMENT: How can we say this mountain
or that river is
emptiness? Just think this: They are impermanent, so they are somehow
both
existence and emptiness, and so there are no words adequate to describe
them.
You can experience that in another way: gently listen, deeply listen,
don’t try
to listen to a specific sound, just listen with your mind vacant. You
will feel
that all the sounds come and go just like echoes, just like illusions,
just
like a dream last night. And if you cling to existence or emptiness,
you are
shackled to this world.)
18
True Nature
True nature, eternally, is the nature
of emptiness.
There is neither birth nor death.
The body is born and died,
but the nature of all things is never
gone.
THUAN CHAN (? – 1101)
(COMMENT: Look at a mirror. Images
come and go, but the
reflecting nature is always inaction, unmoved, uncreated, undying. Look
at your
mind. Thoughts come and go, but the mind nature is always inaction,
unmoved,
uncreated, undying. We all are actors in a big theater; we have played
millions
of different roles since endless time, born and died in millions of
plays, and
now it’s time to follow the Buddha’s teaching to attain Nirvana -- the
state of
unborn
and undying peace.)
19
Crossing the Ocean
All things, originally, are just like
nothingness.
There is neither existence nor
emptiness.
Those who know that nature
will recognize that sentient beings
and Buddha are equal.
The moon of Lankavatara is quiet;
the vessel of Prajnaparamita, void.
Realize the emptiness [of all things],
and use this emptiness insight to
apprehend the existence.
Then you know how to live in the right
contemplation,
naturally at all times.
HUE SINH (? – 1063)
(COMMENT: Lankavatara and
Prajnaparamita are two Mahayana
scriptures. Both are studied in most Zen monasterries. The right
contemplation
mentioned above is a part of the Noble Eightfold Path.)
20
Empty Mind
The true nature is empty, nowhere to
grasp.
With an empty mind, you will see the
self-nature easily.
In the mountain burning, the jewel’s
color is shining
bright.
In the kiln firing, the lotus blossoms
beautifully.
NGO AN (1019 – 1088)
(COMMENT: The mountain burning and the
kiln firing symbolize
this suffering world. The jewel and the lotus symbolize the Buddha
Nature, the
Buddha within yourself, and the Nirvana you are never away.)
21
Mind Teachings
Eternally dwelling in worlds,
unborn and undying – that is called
Buddha.
Understanding the mind teachings of
Buddha,
attaining enlightenment along with
interpreting scriptures –
those are called Patriarchs.
Buddha and Patriarchs are just one.
Only the bookworm wrongly says they
have high and low
levels.
Moreover, Buddha is awareness.
Quiet since infinite time, dwelling
eternally -- this
awareness is.
And all sentient beings have it.
Because their passion defilements
cover this awareness,
all sentient beings follow the karma
and fall into the cycle of rebirth –
then all the realms of
samsara exist.
THONG BIEN (? – 1134)
(COMMENT:
After meditating for a while, you should read many
Buddhist scriptures, go to many temples, talk to many different
sectarian
teachers, and find a tradition you feel comfortable most. Then you
should
formally take refuge in the Three Precious Ones -- Buddha, Dharma,
Sangha – and
receive the precepts to make sure that we will never fall into lower
realms,
and will always move forward on the way to liberation.)
22
The Way of Patriarchs
Clinging
to existence and emptiness only wastes your
efforts.
Buddhist
learners should ask for the best – the Way of
Patriarchs.
It’s
really hard if you search for the mind outwardly;
Planting a
cinnamon tree can not make it become a cypress
tree.
The tip of
a hair contains the whole universe;
A grain of
rice, the sun and moon.
When the
great usefulness unveils, just hold at hands
firmly.
Who would
distinguish anymore
between the holy and the unenlightened,
between the west
and the east?
KHANH HY
(1066 – 1142)
(COMMENT: How can the
tip of a hair contain the whole universe? How can a grain of rice
contain the
sun and the moon? Just close your eyes and then open again. How can the
whole
sky fit into your eyes? Did you dream last night? How can all the
universe fit
into your dream, an illusion playing in your mind? Do you recall the
story of
“not the flag moving, not the wind moving, just the mind moving”? How
can all
things fit into your mind? And how can your mind carry all the huge
boulders?
Too heavy. But feel it. Look at it. Buddha said that you are what you
think,
that your mind makes this world. Look at the boulders, and see you are
the
boulders you see. In this realization, all things are equal.)
23
Weird Thing
I have a weird thing –
not blue, not yellow, not black, not
red, not white.
Both monks and laypersons who like
birth and dislike death
are the outlawed.
They don’t know that birth and death
though are different trails, but just
only gain and loss.
If you say birth and death are
different ways,
you cheat both Sakyamuni and Maitreya.
If you know birth and death, death and
birth,
then you understand where I dwell.
You all, Zen practitioners and future
learners,
should not accept patterns and
guidelines.
GIOI KHONG (circa 12th
century)
(COMMENT: All patterns and guidelines
are the finger
pointing, not the moon you want to see. If you don’t have the
guidelines, you
don’t know how to practice Zen. But when you cling to it as truth, you
never
understand the mind teachings. This is the gateless gate, and also the
pathless
path.)
24
The Sun
Earth, water, fire, wind,
consciousness – those are
originally emptiness.
The clouds form and dissolve, but the
Bodhi sun shines
endlessly.
This worldly body and the sublime
nature can be said neither
forming nor dissolving.
If you need to distinguish, just see
the flower in the
firing kiln.
DAO HUE (? – 1172)
(COMMENT: All things are made from the
five elements: Earth,
water, fire, wind, consciousness. They are all emptiness originally.
They are
empty, so they can change and transform.)
25
The Moon Shining
You don’t need much time for practice
to attain the complete enlightenment.
Gaining wisdom is the best way;
anything else, the exhausted
effort.
Having the jewel, the profound truth,
is just like seeing
the sun in the sky.
The enlighted one is just like the
moon shining above,
lightening all the realms endlessly.
If you need to know, just need to
distinguish this:
Heavy fog blankets the high mountain
in the afternoon.
BAO GIAM (? – 1173)
(COMMENT: You then should take the
four Zen vows. In Zen
monasteries, practitioners recite the four Zen vows to save all
sentient
beings, to remove all the fetters, to master all the dharma teachings,
and to
attain the unsurpassed Buddahood. There are many good translations of
the Zen
vows, and you should find the one you can recite comfortably. The vows
will
lead you on the way to liberation.)
26
Illusory Body
This illusory body was originally born
from emptiness and
stillness,
just like images appearing in a mirror.
Realizing that all forms are all
empty,
instantly in this illusory body you
realize the true form.
BON TICH (1100 – 1176)
(COMMENT: Empty. True form. Just look
around. Are all things
around you emptiness? And how can we realize the true form in this
illusory body?
How can we feel that, experience that, and live that? Just meditate.)
27
Inaction
Profound originally, the emptiness
manifests itself visibly.
A peaceful wind blows, and creates all
the universe.
Wish all human beings know the bliss
of inaction,
because attaining the inaction is
coming home.
CHAN KHONG (1045 – 1100)
(COMMENT: Inaction is another name of
Nirvana.)
28
Like an Echo
Live yourself a simple life.
Only the morality is your duty.
If you want to say the good words,
just insistingly tell
others one saying:
When you see there is no self and
others, the dust stops
blowing;
Day and night, up and down, there is
no form to settle;
Like a reflection, like an echo, there
is no trace to point
out.
TRI
(COMMENT: All things are playing in
your mind. But when you
look around and you can not see the mind. You can not say there is no
mind,
because the consciousness arises and vanishes. You can not say there is
something called mind, because there is no trace of it. Thoughts come
and go just
like illusions. Now try this: Keep silent for a day, or even one hour,
and feel
the environment around. You would feel that all the sounds you hear are
not the
normal sounds anymore; you feel that they are all echoes in your mind.)
29
Wordless
Birth, aging, illness, death
are normal since infinite time.
While you want liberation,
trying to untie only makes it tighter,
searching for Buddha deludes yourself
more,
and asking for meditation also
misleads you.
Don’t pursue Buddha and Zen.
Tighten your lips – be wordless.
DIEU NHAN (1041 – 1113)
(COMMENT: Dieu Nhan was a Zen nun. She
had another way to
express the truth. She made this poem before her death, saying that the
truth
should be said with no words. Don’t cling to whatsoever, even to the
meditation.)
30
Zen
After seeing the mind essence, you
have to keep the precepts
purely. How is “keeping the precepts purely”? That means in twelve
hours, stop
all involvement outwardly, and still your mind inwardly.
Because the mind is still, you are
peaceful while seeing a
scene. Your eyes don’t slip outward when consciousness arises by the
seen, and
your consciousness doesn’t slip inward by the scene you see. The
outward and
the inward don’t interfere each other, so we call blockade. We say
blockade,
but it doesn’t mean “to block.” The senses of ears, nose, tongue, body
and mind
are just like that.
That is called the Mahayana precepts,
the unsurpassed
precepts, also the unequalled precepts. All the monks, young or old,
must keep
the precepts purely like that.
Keeping the precepts firmly, then you
practice Zen. The key
of Zen is that you must drop all body and mind. First, while practicing
the
samatha meditation, you should often ask yourself some questions. Where
did
this body come from? Where did this mind come from? While the mind
doesn’t
really exist, where did the body come from?
While body and mind are emptiness,
where did all things come
from? All things don’t really exist, because while there was no
existence [at
the beginning], where did existence come from? That existence was
nonexistence,
so there is no existence. A thing is not really a thing, then where
does each
thing depend on? If there is no where to depend on, then a thing is not
a
thing. This thing is not real, but also not unreal.
When you realize the true nature, that
is when you enter
meditation. Practitioner should not become attached to meditating;
meditation
without a trace of meditation is called the unsurpassed meditation.
Moreover, practicing the thoai dau
(Chinese: huatou) should
be unbroken, constantly ceaseless without any pause, also without any
overturned thought, without any turmoil and without any dull feeling.
Your mind
must be transparent just like a diamond rolling on a tray, and luminous
just
like a mirror on a frame…
PHAP LOA (1284 – 1330)
(COMMENT: Don’t be scared by the
confusing questions. Zen
Master Phap Loa wanted to generate the great doubt in your thinking.
The great
doubt may help you to attain great enlightenment. Some koans will push
you into
a great doubt, some won’t. A short koan is usually called thoai dau.
You can
practice thoai dau like this: Just say the name of a Buddha, and ask
yourself
that who just said that name, look in your mind to see that who just
said that
name, and you would fall into a great doubt. No thoughts can exist in
the great
doubt. Just only the great doubt exists while you are lying, sitting,
standing
and walking. This will help you to see the nature on the mind.)
Vietnamese
Text, font UNICODE
1
Có ba lối ngồi
theo đạo.
Một là ngồi sổ
tức.
Hai là ngồi tụng
kinh.
Ba là ngồi vui
nghe kinh. Đó là ba.
Ngồi có ba cấp.
Một là ngồi hiệp
vị.
Hai là ngồi
tịnh.
Ba là ngồi không
có kết.
Ngồi hiệp vị là
gì? Là ý bám lấy hạnh không rời, đó là ngồi hiệp vị.
Ngồi tịnh là gì?
Là không niệm nghĩ, đó là ngồi tịnh.
Ngồi không có
kết là gì? Là kết đã hết, đó là ngồi không có kết.
KHUONG TANG HOI
(Introduction to
Kinh An Ban Thu Y)
2
Học Đạo
Các ngươi! Tất
cả các người học đạo lấy tâm siêng năng cúng dường Phật,
không gì khác hơn
chỉ cầu dứt được các nghiệp ác.
Tâm miệng niệm
tụng, tin hiểu nghe nhận,
ở chỗ vắng vẻ
yên lặng, gần thiện tri thức.
Nói ra lời hòa
nhã, nói phải thời đúng lúc, trong tâm không khiếp nhược.
Liễu đạt nghĩa
lý, xa lìa ngu mê, an trụ chỗ bất động.
Quán tất cả pháp
vô thường, vô ngã, vô tác (uncreated) vô vi. (unconditioned)
Nơi nơi lìa phân
biệt, ấy là người học đạo…
Tịnh Lực (1112 –
1175)
3
Breathing
Hơi thở ra, hơi
thở vào tự hiểu,
hơi thở ra, hơi
thở vào tự biết.
Đương lúc ấy là
hiểu, về sau là biết.
Hiểu là hiểu hơi
thở dài ngắn.
Biết là biết hơi
thở sinh diệt thô tế chậm nhanh.
KHUONG TANG HOI
4
Wisdom
Muốn tiến đến
tông thừa của Phật là phải siêng năng,
song thành Phật
chánh giác phải nhờ trí tuệ.
Ví như nhắm bắn
cái đích ngoài trăm bứơc,
mũi tên đến được
là nhờ sức mạnh,
song trúng được đích
không phải do sức.
Bảo Giám
(?-1173)
5
Taming the mind
Bên ngòai ngưng
các duyên, bên trong dứt các vọng.
Kiểm sóat cái
nhìn của mắt, cái nghe của tai,
cái
ngửi của mũi, cái nếm của lưỡi.
…
Trong suốt ngày,
lúc nào mắt cũng cần nội quán sự rong chạy của con trâu,
tai lắng nghe
tung tích của con trâu.
Cho đến nhất cử
nhất động, niệm niệm đều không tách xa con trâu.
Nằm, ngồi, đi, đứng
đều để tâm vào con trâu này.
Không để cho một
giây phút nào là không chiếu rọi vào.
Hễ lơi lỏng là
trái phạm.
Quảng Trí
6
Hằng
ngày quán lại chính nơi mình
Xét
nét kỹ càng chớ dễ khinh
Trong
mộng tìm chi người tri thức
Mặt
thầy sẽ thấy trên mặt mình.
(Phản
văn tự kỷ mỗi thường quan
Thẩm
sát tư duy tử tế khan
Mạc
giáo mộng trung tầm tri thức
Tương
lai diện thượng đổ sư nhan.)
Huong Hai (1628
– 1715)
7
Hoa Mai
Xuân
đi trăm hoa rụng,
Xuân
đến trăm hoa cười.
Trước
mắt việc đi mãi,
Trên
đầu già đến rồi.
Chớ
bảo xuân tàn hoa rụng hết,
Đêm
qua, sân trước, một cành mai.
(Xuân
khứ bách hoa lạc,
Xuân
đáo bách hoa khai.
Sự
trục nhãn tiền quá,
Lão
tùng đầu thượng lai.
Mạc
vị xuân tàn hoa lạc tận,
Đình
tiền tạc dạ nhất chi mai.)
Thiền
Sư MÃN GIÁC (1052 - 1096)
8
Dharma Friends
Vì vậy tu hành
cần có bạn, mới phân biệt rõ ràng sạch và dơ.
Một là bạn bè ở
chốn rừng núi an nhàn thì có thể giúp làm ngưng cái tâm nóng nảy.
Hai là bạn
nghiêm trì giới luật thì có thể làm phai nhạt ngũ dục.
Ba là bạn có trí
tuệ rộng lớn mới có thể giúp ra khỏi bến mê.
Bốn là học hành
uyên bác mới có thể giải quyết những điều khó khăn nghi ngại.
Năm là bạn trầm
tĩnh, mặc nhiên mới giúp thanh thản, tiến thủ được.
Sáu là hạng
khiêm tốn, nhẫn nhục thì giúp tiêu trừ ngã mạn.
Bảy là hạng bạn
lòng thẳng, nói ngay mới có thể ức chế được các lỗi lầm.
Tám là bạn đồng
dũng mãnh, tinh tấn, mới giúp thành được đạo quả.
Chín là hạng xem
thường của cải, thích bố thí mới giúp phá được tính keo kiệt, bỏn xẻn.
Mười là bạn nhân
từ che chở cho muôn vật mới giúp đuổi trừ được sự chấp ta chấp người.
Quảng Trí (Thập
Mục Ngưu Đồ Tụng)
9
The Treasure
Ở trần vui đạo
hãy tùy duyên
Đói đến thì ăn,
mệt ngủ liền
Trong nhà có báu
thôi tìm kiếm
Đối cảnh không
tâm chớ hỏi thiền.
TRAN NHAN TONG
(1258-1308)
10
Sắc
là không, không tức sắc,
Không
là sắc, sắc tức không.
Sắc
không đều chẳng quản,
Mới
được hợp chân tông.
(Sắc
thị không, không tức sắc,
Không
thị sắc, sắc tức không.
Sắc
không câu bất quản,
Phương
đắc khế chân tông.)
Y Lan (11th
century)
11
Nay không
phải là trước, trước không phải là nay,
nghĩa là niệm
nghĩ trước đã diệt,
niệm bây giờ
không phải là niệm trước,
cũng có nghĩa
việc làm đời trước, việc làm đời nay,
mỗi tự có phước.
Cũng có nghĩa
việc thiện nay làm
không phải việc
ác làm trước đó.
Cũng có nghĩa
hơi thở bây giờ không phải là hơi thở trước đó,
hơi thở trước đó
không phải là hơi thở bây giờ.
KHUONG TANG HOI
(Toång Taäp Vaên
Hoïc PG VN Taäp 2, Le Manh That dich)
12
Không hai pháp
Phàm tất cả các
pháp môn vốn từ tánh của các ngươi,
tánh tất cả các
pháp vốn từ tâm của các ngươi.
Tâm pháp nhất như,
vốn không hai pháp.
Phiền não trói
buộc, tất cả đều không.
Tội phước phải
quấy, tất cả đều huyễn.
CUU CHI (circa
11 th century)
13
Swallow Flying
Nhạn
bay trên không
Bóng
chìm đáy nước
Nhạn
không ý để dấu
Nước
không tâm lưu bóng.
(Nhạn
quá trường không
Ảnh
trầm hàn thủy
Nhạn
vô di tích chi ý
Thủy
vô lưu ảnh chi tâm.)
Hu+o+ng Ha?i
(1628 – 1715)
+
14
Thân
như tường vách đã lung lay,
Đau
đáu người đời luống xót thay.
Nếu
đạt tâm không, không tướng sắc,
Sắc
không ẩn hiện, mặc vần xoay.
(Thân
như tường bích dĩ đồi thì
Cử
thế thông thông thục bất bi.
Nhược
đạt tâm không vô sắc tướng
Sắc
không ẩn hiển nhậm suy di.)
Thiền
Sư VIÊN CHIẾU
(999
- 1090)-
15
Buddha
Seed
Vừa
hỏi thăm xong, Sư bèn nói kệ dặn dò:
Đã
mang giống Phật dưỡng trong lòng,
Nghe
nói lời mầu ý thích mong.
Vất
ngoài ngàn dặm niềm tham muốn,
Lý
nhiệm càng ngày càng bao dong.
(Ký
hoài xuất tố dưỡng hung trung,
Văn
thuyết vi ngôn ý duyệt tùng.
Tham
dục truất trừ thiên lý ngoại,
Hy
di chi lý nhật bao dung.)
Thiền
Sư TRÍ
16
Trí
Huyền đáp:
Trong
ngọc ẩn thanh diễn diệu âm,
Nơi
kia đầy mắt bày thiền tâm.
Hà
sa cảnh là Bồ-đề cảnh,
Nghĩ
đến Bồ-đề cách vạn tầm.
(Ngọc
lý bí thanh diễn diệu âm
Cá
trung mãn mục lộ thiền tâm.
Hà
sa cảnh thị Bồ-đề cảnh,
Nghĩ
hướng Bồ-đề cách vạn tầm.)
TRI
HUYEN
Circa:
1115 (xem Dao Hanh)
+
17
Có
thì muôn sự có,
Không
thì tất cả không.
Có,
không trăng đáy nước,
Đừng
mắc có cùng không.
(Tác
hữu trần sa hữu,
Vi
không nhất thiết không.
Hữu
không như thủy nguyệt,
Vật
trước hữu không không.)
Thiền
Sư ĐẠO HẠNH
(?
- 1115)-
18
Chân
tánh thường không tánh,
Đâu
từng có sanh diệt.
Thân
là pháp sanh diệt,
Pháp
tánh chưa từng diệt.
(Chân
tánh thường vô tánh
Hà
tằng hữu sanh diệt
Thân
thị sanh diệt pháp
Pháp
tánh vị tằng diệt.)
Thiền
Sư THUẦN CHÂN
(?
- 1101)
19
Crossing the
Ocean
Pháp
gốc như không pháp,
Chẳng
có cũng chẳng không.
Nếu
người biết pháp ấy,
Chúng
sanh cùng Phật đồng.
Trăng
Lăng-già vắng lặng
Thuyền
Bát-nhã rỗng không.
Biết
không, không giác có
Chánh định mặc thong dong.
(Pháp
bản như vô pháp
Phi
hữu diệc phi vô
Nhược
nhân tri thử pháp
Chúng
sanh dữ Phật đồng.
Tịch
tịch Lăng-già nguyệt
Không
không độ hải chu.
Tri
không, không giác hữu
Tam-muội
nhậm thông châu.)
Thiền
Sư HUỆ SINH
(?
- 1063)-(
20
Diệu
tánh rỗng không chẳng thể vin,
Rỗng
không tâm ngộ việc dễ tin.
Tươi
nhuần sắc ngọc trong núi cháy,
Lò
lửa hoa sen nở thật xinh.
(Diệu
tánh hư vô bất khả phan,
Hư
vô tâm ngộ đắc hà nan.
Ngọc
phần sơn thượng sắc thường nhuận,
Liên
phát lô trung thấp vị càn.)
Thiền
Sư NGỘ ẤN
(1019
- 1088)-(
21
Sư
bèn tâu:
-
Thường trụ thế gian, không sanh không diệt gọi là Phật. Rõ biết tâm
tông của
Phật, hạnh và giải tương ưng gọi là Tổ. Phật và Tổ chỉ là một, bởi
những kẻ lạm
học dối nói có hơn kém mà thôi. Vả lại, Phật là giác. Cái giác này xưa
nay lặng
lẽ thường trụ. Tất cả chúng sanh đều đồng có lý này, chỉ vì tình trần
che lấp,
theo nghiệp trôi lăn, chuyển thành các cõi.
Quốc
Sư THÔNG BIỆN (? - 1134)
22
Uổng
công thôi hỏi sắc cùng không,
Học
đạo gì hơn phỏng Tổ tông.
Ngoài
trời tìm tâm thật khó thấy,
Thế
gian trồng quế đâu thành tòng.
Đầu
lông trùm cả càn khôn thảy,
Hạt
cải bao gồm nhật nguyệt trong.
Đại
dụng hiện tiền tay nắm vững,
Ai
phân phàm thánh với tây đông.
(Lao
sanh hưu vấn sắc kiêm không,
Học
đạo vô như phỏng Tổ tông.
Thiên
ngoại mích tâm nan định thể,
Nhân
gian thực quế khởi thành tùng.
Càn
khôn tận thị mao đầu thượng,
Nhật
nguyệt bao hàm giới tử trung.
Đại
dụng hiện tiền quyền tại thủ,
Thùy
tri phàm thánh dữ tây đông?)
Thiền
Sư KHÁNH HỶ
(1066
- 1142)-(
23
Weird Thing
Ta
có một việc kỳ đặc,
Chẳng
xanh vàng đen đỏ trắng.
Cả
người tại gia, xuất gia,
Thích
sanh, chán tử là giặc.
Chẳng
rõ sanh tử khác đường,
Sanh
tử chỉ là được mất.
Nếu
cho sanh tử khác đường,
Lừa
cả Thích-ca, Di-lặc.
Ví
biết sanh tử, sanh tử,
Mới
hiểu lão tăng chỗ náu,
Môn
nhân, hậu học, các người,
Chớ
nhận khuôn mẫu pháp tắc.
(Ngã
hữu nhất sự kỳ đặc,
Phi
thanh huỳnh xích bạch hắc.
Thiên
hạ tại gia xuất gia,
Thân
sanh ố tử vi tặc.
Bất
tri sanh tử dị lộ,
Sanh
tử chỉ thị thất đắc.
Nhược
ngôn sanh tử dị đồ,
Trám
khước Thích-ca Di-lặc.
Nhược
tri sanh tử, sanh tử,
Phương
hội lão tăng xứ nặc.
Nhữ
đẳng hậu học môn nhân,
Mạc
nhận bàn tinh quĩ tắc.)
Thiền
Sư GIỚI KHÔNG
~1174
24
The Sun
Đất
nước lửa gió thức,
Nguyên
lai thảy đều không.
Như
mây lại tan hợp,
Phật
nhật chiếu không cùng.
Sắc
thân cùng diệu thể,
Chẳng
hợp chẳng chia lìa.
Nếu
người cần phân biệt,
Trong
lò một cành hoa.
(Địa
thủy hỏa phong thức,
Nguyên
lai nhất thiết không.
Như
vân hoàn tụ tán,
Phật
nhật chiếu vô cùng.
Sắc
thân dữ diệu thể,
Bất
hiệp bất phân ly.
Nhược
nhân yếu chân biệt,
Lô
trung hoa nhất chi.)
Thiền
Sư ĐẠO HUỆ
(?
- 1172)
25
Được
thành chánh giác ít nhờ tu,
Ấy
chỉ nhọc nhằn, trí tuệ ưu.
Nhận
được ma-ni lý huyền diệu,
Ví
thể trên không hiện vầng hồng.
Người
trí khác nào trăng rọi không,
Chiếu
soi khắp cõi sáng khôn ngần.
Nếu
người cần biết, nên phân biệt,
Khói
mù man mác phủ non chiều.
(Đắc
thành chánh giác hãn bằng tu,
Chỉ
vị lao lung, trí tuệ ưu.
Nhận
đắc ma-ni huyền diệu lý,
Chỉ
như thiên thượng hiển kim ô.
Trí
giả du như nguyệt chiếu thiên,
Quang
hàm trần sát chiếu vô biên.
Nhược
nhơn yếu thức tu phân biệt,
Lãnh
thượng phù sơ tỏa mộ yên.)
Thiền
Sư BẢO GIÁM
(?
- 1173)-
26
Thân
huyễn vốn từ không tịch sanh,
Dường
tợ trong gương hiện bóng hình.
Bóng
hình giác rõ không tất cả,
Thân
huyễn chớp mắt chứng tướng chân.
(Huyễn
thân bổn tự không tịch sanh,
Du
như cảnh trung xuất hình tượng.
Hình
tượng giác liễu nhất thiết không,
Huyễn
thân tu du chứng thật tướng.)
Nói
kệ xong, Sư thị tịch, thọ 77 tuổi.
Thiền
Sư BỔN TỊNH
(1100
- 1176)
27
Diệu
bản thênh thang rõ tự bày,
Gió
hòa thổi dậy khắp ta-bà.
Người
người nhận được vô vi lạc,
Nếu
được vô vi mới là nhà.
(Diệu
bản hư vô minh tự khoa,
Hòa
phong xuy khởi biến ta-bà.
Nhân
nhân tận thức vô vi lạc,
Nhược
đắc vô vi thủy thị gia.)
Thiền
Sư CHÂN KHÔNG
(1045
- 1100)
+
28
Đạm
bạc tự giữ
Chỉ
đức là vụ.
Hoặc
nói lời lành
Tha
thiết một câu:
Lòng
không bỉ ngã,
Đã
dứt bụi mù,
Ngày
đêm lên xuống,
Không
hình khá trụ,
Như
bóng như vang,
Không
vết khá đến.
(Đạm
nhiên tự thủ
Duy
đức thị vụ.
Hoặc
vân thiện ngôn
Quyền
quyền nhất cú
Tâm
vô bỉ ngã
Ký
tuyệt hôn mai,
Nhật
dạ trắc giáng,
Vô
hình khả trụ.
Như
ảnh như hưởng
Vô
tích khả thú.)
Thiền
Sư TRÍ
(Đời
thứ 16
29
Sanh
già bệnh chết
Xưa
nay lẽ thường.
Muốn
cầu thoát ra
Mở
trói thêm ràng.
Mê
đó tìm Phật,
Lầm
đó cầu thiền.
Phật,
thiền chẳng cầu,
Uổng
miệng không lời.
(Sanh
lão bệnh tử
Tự
cổ thường nhiên
Dục
cầu xuất ly
Giải
phược thiêm triền.
Mê
chi cầu Phật
Hoặc
chi cầu thiền
Thiền,
Phật bất cầu
Uổng
khẩu vô ngôn.)
Ni
Sư DIỆU NHÂN
(1041
- 1113)-(
30
Zen
Sau
khi thấy tánh, phải gìn giữ giới cho thanh tịnh. Thế nào là giới thanh
tịnh?
Nghĩa là trong mười hai giờø, ngoài dứt các duyên, trong tâm không
loạn. Vì tâm
không loạn động nên cảnh đến vẫn an nhàn. Mắt không vì cái sở duyên của
thức mà
chạy ra, thức không vì cái sở duyên của cảnh mà chun vào. Ra, vào không
giao
thiệp nên gọi là ngăn chận. Tuy nói ngăn chận mà không phải ngăn chận.
Tai,
mũi, lưỡi, thân, ý cũng như thế. Đó gọi là giới đại thừa, là giới vô
thượng
cũng gọi là giới vô đẳng đẳng. Tịnh giới nầy, dù Tiểu tăng cho đến bậc
Đại tăng
đều phải gìn giữ.
Nhân
giữ giới vững chắc không động, kế đó mới tập Thiền. Cái yếu chỉ của
Thiền định
là thân tâm đều xả. Trước tập định tâm, thường tự suy xét: Thân này từ
đâu mà
đến? Tâm này từ đâu mà có? Tâm không thật có thì từ đâu có thân?
Thân
tâm đều không thì pháp từ đâu mà có? Pháp không thật có, vì không có
cái có,
cái có có đó từ đâu mà có? Cái có có đó đã không thì không có pháp có.
Mỗi pháp
chẳng phải pháp, thì mỗi pháp nương vào đâu ? Không có chỗ dựa nương
thì pháp
không phải mỗi pháp. Pháp này không thật cũng chẳng phải không thật.
Chứng được
thật pháp, mới hay chứng nhập thiền.
Người
tu tập thiền định không được chấp dụng công, dụng mà không có chỗ dụng,
gọi là
Thiền thượng thừa.
Ngoài
tham thoại đầu không cho gián đoạn, miên mật liên tục không có kẽ hở,
cũng
không điên đảo, không trạo cử cũng không hôn trầm. Phải trong trẻo như
viên
ngọc lăn trên mâm, phải sáng suốt như gương trên đài…
Thiền
Sư PHÁP LOA
(1284
- 1330)-
