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LÂM TẾ NGỮ LỤC the SAYINGS of ZEN MASTER LINJI YIXUAN

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LÂM TẾ NGỮ LỤC the SAYINGS of ZEN MASTER LINJI YIXUAN LÂM TẾ NGỮ LỤC THE SAYINGS of ZEN MASTER LINJI YIXUAN Compiled by Thích Nữ Thuần Bạch INTRODUCTION This bi-lingual text of the Sayings of Zen Master Linji Yixuan has been prepared for my English-speaking students and for the young generation of Vietnamese students of the Dharma. It is part of our ongoing program to present bi-lingual, contemporary versions of the classic texts of Zen Buddhism. I would like to express my deep gratitude to Eido T. Shimano for graciously giving us permission to use his English translation, from the Chinese, of the The Book of Rinzai (Zen Studies Society Press, 2005). The Vietnamese translation, from the Chinese, is from my headmaster, the Most Venerable Thích Thanh Từ. I have translated the English foonotes of Eido T. Shimano into Vietnamese and added my commentaries in English and Vietnamese. I wish to thank my sisters in the convent for proofreading the Vietnamese text and for helping me check the Chinese characters. The merits of this work are dedicated to all Zen practitioners. Spring 2011 Thích Nữ Thuần Bạch 1 LỜI ĐẦU SÁCH Quyển Lâm Tế Ngữ Lục song ngữ này được soạn thảo cho lớp Phật pháp tiếng Anh và cho giới trẻ người Việt học Phật. Đây là một phần việc trong chương trình giới thiệu những bản dịch hiện nay về văn bản Thiền cổ điển. Tôi xin chân thành cảm tạ dịch giả Eido T. Shimano đã hoan hỷ cho phép xử dụng bản dịch Anh ngữ The Book of Rinzai (Zen Studies Society Press, 2005) của ông từ nguyên văn chữ Hán. Bản dịch Việt ngữ tôi xin phép được xử dụng của Hòa Thượng Ân Sư Thích Thanh Từ. Tôi đã dịch chú thích của Eido T. Shimano sang tiếng Anh và viết thêm lời giảng Anh-Việt. Tôi cũng xin cảm ơn quý Sư Cô huynh đệ trong chùa đã tận tình giúp đỡ dò lỗi đánh máy tiếng Việt và xem lại nguyên văn chữ Hán. Xin hồi hướng công đức hoàn thành quyển sách này cho tất cả những người học và tu thiền. Xuân 2011 Thích Nữ Thuần Bạch 2 LÂM TẾ NGỮ LỤC THE SAYINGS of ZEN MASTER LINJI YIXUAN Vietnamese version: Zen Master THÍCH THANH TỪ English version: EIDO T. SHIMANO 3 TỰA Diên khang điện học sĩ, Kim tử quang lộc đại phu, Chân định phủ lộ an vũ sứ, kiêm Mã bộ quân đô tổng quản, kiêm Tri thành đức quân phủ sự Mã Phòng soạn: Trên núi Hoàng Bá, từng ăn gậy đau. Nơi sườn Ðại Ngu, mới biết thoi đấm. ―Lão bà lắm miệng! Thằng quỉ đái dầm!‖ Lão điên hai lần, lại nhổ râu cọp. Trồng tùng hang núi, tiêu bảng cho người. Lưỡi cuốc chém đất, suýt bị chôn sống, Chứng nhận hậu sanh, Hoàng Bá tự vả, Đốt sạch văn tự, dứt bặt nói năng. Nếu không Hà Nam thì về Hà Bắc. Chùa ngay bến cũ, đưa đón người qua. Nắm yếu chỉ như vách đứng vạn nhẫn. Ðoạt nhân đoạt cảnh, đào tạo đệ tử. Ba yếu ba huyền, thâu nạp thiền tăng. Thường ở trong nhà, vẫn đi trên đường. Vô vị chân nhân, vào ra mày mặt. 4 PREFACE TO THE RECORDED SAYINGS OF MASTER RINZAI ESHO OF CHIN STATE (ZHENZHOU LINJI HUIZHAO CHANSHI YULU XU) Written by Babô (Mafang), Academician of Enkô Hall (Yankang Dian); Grand Master of the Palace with Golden Seal and Purple Ribbon; Military Commissioner of Shintei Prefecture (Zhengding Fulu); Area Commander-in-Chief of the Army of Cavalry and Infantry; Director of Seitoku Prefecture (Chengde Junfu). On Mount Ôbaku (Huangbo Shan) he received painful blows. On Daigu‘s (Dayu) ribs he expressed his understanding with his fist. Talkative Grandma, little bed-wetting devil. This lunatic again pulled the tiger‘s whiskers. Planting pine trees in the rocky valley as a landmark for future generations. Digging the ground with his mattock, the others were nearly buried alive. Having approved the youngster, Ôbaku slapped himself right on the mouth. On departing the Master wanted to burn the table. He would sit upon everybody‘s tongue ferry. If it were not Kanan (Henan) (south of the river), He would return to Kahoku (Hebei) (north of the river) His temple overlooked the old landing, He carried travelers across the river, Guarded the vital fording place, like a steep cliff standing ten thousand feet high. Depriving people or depriving the conditions, He molded first-class students, With his three vital points and three fundamentals, He forged black-robed monks, Always dwelling at home yet forever on the Way, The True Person without Rank going out and coming in through the face. 5 Hai nhà cùng hét, khách chủ rõ ràng. Ðồng thời chiếu dụng; vốn chẳng trước sau. Hoa ấu đối ảnh, hang trống dội thanh. Diệu ứng khắp nơi, chẳng lưu dấu vết. Phất áo về nam, ngụ Đại Danh phủ. Hưng Hóa tôn thầy, đông đường hầu hạ. Bình đồng bát sắt; đóng cửa im lời. Tùng già mây trôi; vô biên tự tại. Nhìn vách chưa lâu, mật truyền sắp dứt. Chánh pháp truyền ai? Đến lừa mù diệt. Lão Diễn Viên Giác truyền bá lưu thông. Kiểm điểm lại kỹ, thật chẳng sót sai. Rốt còn một hét, nên xem xét tiếp. Thiền giả đủ mắt, sách này chớ tầm. Niên hiệu Tuyên Hòa, năm Canh Tý, ngày Trung Thu (1120.) Kính Tựa 6 The monks of the two halls shout simultaneously, Guest and Host are clear Appreciation and action take place at the same time. Fundamentally no first or last. A flower-shaped mirror reflects an image Resounding in an empty valley. Teaching mysteriously in any direction He left no trace whatsoever. With a flourish of his robe he went south and stayed in Daimin Prefecture (Daming Fu) His student Kôke (Xinghua) welcomed him in the Eastern Hall Still using the copper pitcher and iron bowl He shut his room and stopped speaking Pines grow old clouds float idly He found profound contentment in himself He didn‘t sit facing the wall for long When the secret transmission approached its end To whom should the True Dharma be transmitted It was extinguished upon reaching a blind donkey Engaku Soyen (Yuanjue Laoyan) now undertakes to publish this text It has been examined and corrected hence it contains no error Still one more shout remains, it needs further investigation Zen students with the Dharma eye I beg you not to misuse this text. Respectfully composed, on a mid-autumn day in Senna Kôshi (Xuanhe Gengzi) (1120) 7 TRẤN CHÂU LÂM TẾ TUỆ CHIẾU THIỀN SƯ NGỮ LỤC Ðệ tử truyền thừa ở chùa Tam Thánh tên là Tuệ Nhiên ghi. THƯỢNG ĐƯỜNG 1(a). Phủ chủ Vương Thường Thị cùng các quan viên thỉnh Sư đăng tòa. Sư thượng đường nói: ―Hôm nay, bất đắc dĩ sơn tăng1 chìu theo nhân tình mới lên tòa này. Nếu nhằm dưới cửa tổ tông xưng dương việc lớn, hẳn là mở miệng chẳng đặng, không có chỗ cho các ông để chân. ―Hôm nay, do Thường Thị cố thỉnh, sơn tăng làm sao ẩn được cương tông! Trong đây nếu có tác gia chiến tướng liền xổ cờ bày trận đi! Hãy đối trước chúng chứng cứ xem!‖ 1(b). Có vị tăng hỏi: ―Thế nào là đại ý Phật Pháp?‖ Sư liền hét. Tăng lễ bái. Sư nói: ―Ông thầy này lại nên bàn luận.‖ Tăng hỏi: - Thầy tuyên dương gia khúc tông phong ai, nối pháp vị nào? - Ta ở chỗ Hoàng Bá2 ba phen thưa hỏi ba lần bị đánh. 1 Theo nghĩa ban đầu ‗sơn tăng‘ là vị tăng độc cư ở núi, không ở trong chúng. Về sau tuy không còn ở núi vẫn giữ danh xưng này xem như khiêm hạ, ‗một vị tăng dân dã không thứ bậc.‘ 2 Hoàng Bá (?-850): Thiền sư Hoàng Bá Hi Vận, đệ tử truyền pháp của Bá Trượng Hoài Hải. Sinh ở Phúc Châu, bây giờ là Phúc Kiến, xuất gia thuở nhỏ ở chùa Kiến Phúc [sau đổi là Vạn Phúc], núi Hoàng Bá. Sau khi viên tịch được sắc phong là Đoạn Tế Thiền Sư. Đệ tử nối pháp là thừa tướng Bùi Hưu kết tập ngữ lục thành sách Truyền Tâm Pháp Yếu và một đệ tử vô danh khác ghi chép tập Uyển Lăng Lục. 8 The Book of Rinzai The Recorded Sayings of Master Rinzai Eshô of Chin State (Zhenzhou Linji Huizhao Chanshi Yulu) Compiled by the [humble] heir Enen (Huiran) of Sanshô (Sansheng) Translated by Eido Shimano JODO (Shangtang): ASCENDING THE HIGH SEAT 1(a). Counselor Ô (Wang Changshi), the Commanding Governor of the Prefecture, and the other officers invited the Master to ascend the high seat. The Master ascended to the seat and said, ―Today, this mountain monk3 has no choice but to follow the Counselor‘s request and ascend to this very seat. If I were to present the essence of the Patriarchs‘ Great Matter, I could not even open my mouth, and there wouldn‘t be a place for you to stand. ―Today, being urged by the Counselor, how could this mountain monk conceal the essential doctrine of our school? Are there any outstanding practitioners or battle-hardened generals who dare to stand against me? Come out and prove yourself for everybody to see!‖ 1(b). A monk asked, ―What is the essence of Buddha- Dharma?‖ The Master shouted. The monk bowed. The Master said, ―This monk is a worthy opponent.‘‘ A monk asked, ―Master, of what house is the tune you sing? Whose style of Zen do you succeed?‖ The Master said, ―When I was at Ôbaku‘s (Huangbo)4 place, I questioned three times and I was hit three times.‖ 3 Initially the name ―mountain monk‖ simply referred to the fact that he was living in the mountains.
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