Zen X-files : Case #12 – Questions and Answers(禪門國際公案12 –無問無答)

Case #12 : Questions and Answers

King Menander I [1] asked Master Nagasena [2] : “I want to ask a question.”

Master Nagasena replied : “What’s the question, Your majesty.”

The King said : “I have already asked.”

Master Nagasena : “I have already answerd.”

The King : “What is THE answer?”

Master Nagasena : “What is THE question?”

The King : “I have no question.”

Master Nagasena : “There is no answer.”[3]

[1] King Menander I was a king of one of the Indo-Greek Kingdoms from 2nd century BCE in today northern India. They are descendent from the most eastern part of Alexander’s Empire in 4th century BCE.

[2] Master Nagasena is a Buddhist sage and a Brahmin. And his answers to the questions from King Menander I (also known as Milinda) are recorded in the book – Milinda Panha. It was translated and brought to China in 4th century CE.

[3] As you may have already familiar with the techniques used by Zen teachings. This is one of the examples of how Ancient Greek philosophy affected Buddhism teachings. And the teachings of Buddhism extract this philosophical thinking and later become one the foundations of Mahayana Buddhism. It was strengthen even further when combining with Taoism in China, and becoming Zen Buddhism. Thus the teaching of Zen becomes cryptic, but also means more than just superficial words. It focuses one’s mind, and digs deeper into the core of every thought, then comes a conclusion than even mind itself is an illusion.

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公案12 : 無問無答

王[1]言:『我欲有所問。』

那先[2]言:『王便問。』

王言:『我已問。』

那先言:『我已答。』

王言:『答我何等語？』

那先言:『王亦問我何等語？』

王言:『我無所問。』

那先言:『無所答。』[3]

[1] 本篇選自【大藏經】中的【那先比丘經】，其內容為紀元前二世紀北印度大夏國王彌蘭陀（Menander I Soter），論難佛教僧侶那先之對話。其內容主要為當時主流之小乘。但其內容也有原始的禪學意涵在內。

[2] 比丘那先（Nagasena）為婆羅門種性。西元前四世紀希臘馬其頓國王－亞歷山大大帝（Alexander the Great）遠征印度伊朗地區，擊敗當地（Bactria）的原始王國建立行省。但他死後帝國分解，大夏國（Bactriana）就是帝國分解後的塞琉古帝國（Seleucid Empire）獨立出的希臘化王國。其在紀元前二世紀開始入侵北印度地區，並產生諸多希臘化印度小國。國王彌蘭陀就是其中一個最強大的印度希臘王國的國王，晚年皈依佛教。這些希臘化印度王國的文化，以其希臘哲學辯證，與理性思維影響了當時小乘佛教教義，並逐漸演進出大乘佛教教義，對佛教的散播和佛教藝術都產生重大影響。接續其的貴霜帝國（Kushan Empire）與中國有密切的商業往來，並是當時的佛教中心，也因此將佛教東傳入中國。

[3] 這似名相邏輯的對話，可說融合了希臘哲學思想與原始佛教教義。最初的禪意就奠基於此。嚴謹的哲學思辯挑戰了佛教的唯心論，佛學中的空無思想也深受這理性主義影響。傳至中土後，又結合了中國道家無為哲學，進而成為禪宗濫觴。

Zen X-files : Case #11 – Understand not Understand (禪門國際公案11 –心無住處)

Case #11 : Understand not Understand

A Zen master asked a group of people attending teachings : “Do you believe in absolutely right or wrong?”

Everyone said : “No.”

Zen master asked again : “Do you believe that everything has a beginning and an end?”

Everyone : “No.”

Zen master : “Do you think everything is what is looks like as it is?”

Everyone : “No.”

Zen master : “Do you think your thoughts are always the same?”

Everyone : “One’s thoughts are always changing.”

Zen master agreed and said : “If one’s thoughts are always changing, do you understand that thoughts are just illusions?”

Everyone : “Yes.”

Zen master : “Really understand?”

Everyone : “Yes.”

Zen master : “Then understand there is no understand. Understand?”[1]

[1] Many Zen teachings consist of conflicting answers and questions. Things are nothings. Nothing is no nothing. This doesn’t mean those words are empty, but they are means to make you thinking. Keep questioning, and keep an open mind. Understand you understand nothing, and the thought of understanding doesn’t really exist, but only in the mind of one’s head. But you DO understand what “understand” really is, right? Understand?

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公案11 : 心無住處

荷澤神會禪師[1]問眾人：「心有是非不？」

眾人答：「無」。

師再問：「心有來去處不？」

眾人答：「無。」

師曰：「心有青黃赤白不？」

眾答：「無。」

師曰：「心有住處不？」

眾答：「心無住處。」

和上言：「心既無住，知心無住不？」

眾答：「知。」

師曰：「知不知？」

眾答：「知。」

師曰：「今推到無住處立知，作沒？」[2]

[1] 荷澤神會禪師是六祖慧能高徒，也是實質發揚南禪頓宗的禪師。神會之後禪宗才慢慢轉變成以頓悟為主流。

[2] 這裡眾人都是以表象為題在作答，聽聞夠多的佛理，人人都能有一套看似無礙的哲學。但神會禪師要告訴眾人的是，當你在思考你了解的那剎那，心還是有住而非無住處。當超脫心常住這個殼後，才會頓悟何謂立於無住處。恒保無知。

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Zen X-files : Case #10 – Mind Moving (禪門國際公案10 –風動心動? )

Case #10 : Mind Moving

One day Grand master Huineng resided in a room next to a hallway. During the night, the wind was heavy and flags were violently moving.

At the same time, Grand master heard two monks were arguing. One said it’s the flag moving, and another said it’s the wind moving. They both insisted they had the right answers and could not agree with each other.

So Grand master said to them : “Friends, May I suggested to both of you my opinion? Neither the wind nor the flag is moving, but the mind (of the one who is watching) is moving. [1]

[1] It’s a widely known classic Zen story, and almost becoming part of the Chinese culture heritage. Many believe that this is one of the main teachings of Zen - one should not be moved by others, and always look inside one’s mind. Problems may cause by many reasons, but it’s your choice to be bothered by them or not. If one can always stay in the state of Zen, nothing can move one’s mind.

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公案10 : 風動心動?

六祖慧能大鑒禪師寓止廊廡間，暮夜，風颺剎幡。

聞二僧對論，一曰幡動，一曰風動。往復酬答，曾未契理。

祖曰：「可容俗流輒預高論否？直以風幡非動，動自心耳。」[1]

[1] 六祖慧能有名公案，不是風動也非幡動，而是觀者之心在動。很多時候，如果感覺生活周遭總是鳩葛紛擾，好似沒有間斷，就要停下來抿心自問是否是自己心動而生是非？

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Zen X-files : Case #9 – Little Baby Crying (禪門國際公案9 –止小兒啼)

Case #9 : Little Baby Crying

A Buddhist monk asked a Zen master : “Why did you say Buddha is in the mind?”

The Zen master answered : “To stop little babies from crying.”[1]

Buddhist monk : “What if they already stopped crying?”

Zen master : “Tell them there are no mind and no Buddha.”[2]

Buddhist monk : “What if people come to me and said they don’t believe in both?”

Zen master : “Say something that is nothing.”[3]

Buddhist monk : “What if people say that they believe in what I said?”

Zen master : “Teach them the way of practicing Buddhahood.”[4]

[1] Another Zen sentence that means something else. You may say that your heart is like a little baby constantly crying for different desires. But Buddha is in one’s mind. It’s best for beginners to know how important to calm their mind and find the peace.

[2] If people have already calmed their minds, then they should know that everything is not what it looks like. Just as many previous cases said to look beyond the superficial meanings. Not to be obsessed with the words. Buddha or no Buddha.

[3] Sometimes people are cynical and do not believe in anything, whether it’s true or not true, they always think nothing is right. Then a Zen master may pull the trick of telling something which means absolutely nothing. And by doing so, people who are clever enough will understand the absurdity of those actions and everything.

[4] Zen is not just talking. You need to understand the teachings as well as to practice them, either through meditation, or exercises, or writings, etc. If you say that you don’t know where to start. Please just use your mouth and ask, as the Buddhist monk in this case.

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公案9 : 止小兒啼

僧問江西馬祖道一禪師：「和尚為甚麼說即心即佛？」

師曰：「為止小兒啼。」[1]

僧曰：「啼止時如何？」

師曰：「非心非佛。」[2]

僧曰：「除此二種人來，如何指示？」

師曰：「向伊道不是物。」[3]

僧曰：「忽遇其中人來時如何？」

師曰：「且教伊體會大道。」[4]

[1] 常有心不定之時，就如同小兒啼哭，禪師就會跟你說心即是佛。定下心來就會見佛性。這是對世俗紛擾的一帖，意如見山是山。

[2] 入門後心雖定，卻也常迷罔佛在哪裡。這時就要體總總假象，就連心跟佛的也只是符號表相。意如見山不是山。

[3] 多方辯證理解後，常會生妄心，以為世間總總皆是假，佛理人心也無著，這時以禪意借殼指月來解脫，不吝見山又是山，也不是山。不可說也。

[4] 光理性的理解了悟之外，力行實踐下功夫不墜才是大道。

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Zen X-files : Case #8 – Riding a Cattle Finding a Cattle (禪門國際公案8 –騎牛覓牛)

Case #8 : Riding a Cattle Finding a Cattle

One day a Zen master visited another Zen master and asked : “If someone wants to know what is Buddhahood, What will you suggest?”

The second Zen master said : “Just like riding a cattle to find a cattle.”[1]

The first Zen master asked : “What if someone has already found it?”

Second Zen master : “Then someone should ride the cattle back home.” [2]

First Zen master : “After that, how to keep it constantly?”

Second Zen master : “Just like a cowboy using a whip to keep his flocks, and preventing them from tramping others’ crops.” [3]

The first Zen master thanked the second Zen master. He now had a better understanding of what is Zen.

[1] We have known from several previous cases that everyone has the potential to become Buddha. If you think the way of Zen is out of your reach, you should look closer into yourself.

[2] People always trying to hope someone can teach them what the ultimate answer is. But when you have read and learned a lot of the teachings, then you just need to find the answers yourself. Look inside your minds and your thoughts, you will find the answers already there. When you find some answers you should ask others what they think. Even a Zen master, as in this case, needs to ask others.

[3] Many people believe that when you find the answer, or become enlighten, and the quest is over. But it’s not true. Most of the time, you will find that you waver and fill your head with more and more questions or random thoughts. It’s a constant process to clear your mind, and keep the state of enlightenment always. It not an easy task, you need to put a lot of efforts on it. When you can easily keep this in mind, then you truly understand.

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公案8 : 騎牛覓牛

長慶大安禪師造百丈懷海禪師，禮而問曰：「學人欲求識佛，何者即是？」

丈曰：「大似騎牛覓牛。」[1]

師曰：「識得後如何？」

丈曰：「如人騎牛至家。」[2]

師曰：「未審始終如何保任？」

丈曰：「如牧牛人執杖視之，不令犯人苗稼。」[3]

師自茲領旨，更不馳求。

[1] 前面已經有不少公案說到，每個人心中都有佛性，不假外求。如果你常常鑽牛角尖，不妨觀照看看自己是否騎牛覓牛。

[2] 如果你已經跳出執著，不妨定下心來，不要再心猿意馬。佛不在天邊而是你自己不想回家罷！

[3] 有許多人誤以為到了悟禪的那刻功課就已完畢，但其實只是踏出初步而已。真正的功課在於能不能時常保持悟道的心境。這也就是為何學佛的人都常有，學佛一年佛在眼前，學佛十年佛在天邊的感慨。不精進只會讓自己常染雜念，功夫要時時刻刻都下的。

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Zen X-files : Case #7 – Let's have some tea (禪門國際公案7 – 喫茶去)

Case #7 : Let’s have some tea

One day a Zen master asked a newcomer in a temple : “Have you been to this temple before?”

The newcomer answered : “No, I haven’t.”

Zen master said : “Let’s have some tea.” [1]

The Zen master asked another Buddhist monk the same question.

And the Buddhist monk answered : “Yes, I have come here before.”

Zen master once again said : “Let’s have some tea.”

The abbot of the temple felt curious and asked : “Master, Why do you tell everybody “Let’s have some tea” whether or not they have come here before?”

The Zen master told the abbot to come closer, and the abbot approached.

Then the Zen master told him : “Let’s have some tea.” [2]

[1] It’s a custom for the host to serve tea to the guest in traditional Chinese culture. And today most people think that having tea has a symbolic meaning in Zen, most likely coming from this famous case.

[2] Why having tea? Again, we see that words are more than just words. It’s the same as having tea. It may imply that we all have the abilities to become Buddha, and everybody whoever they are can learn the teachings of Zen. But perhaps having tea is just having tea ^_^.

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公案7 : 喫茶去

趙州從諗禪師問新到：「曾到此間麼？」

新到曰：「曾到：」

師曰：「喫茶去。」

又問僧，僧曰：「不曾到。」

師曰：「喫茶去。」

後院主問曰：「為甚麼曾到也云喫茶去，不曾到也云喫茶去？」

師召院主，主應喏。

師曰：「喫茶去。」[1]

[1] 大家一起來吃茶去吧^_^

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Things About Meditative Absorption and Zen Awareness

When people think about meditation, they often pictured a monk sitting with a lotus position. That's only what appears to be for people haven't learn about what meditation really mean. There are more to it.

From Indian Dhyama to Chinese Zen, there are several basics, and common practices. First of all, meditation is only a technique, which helps better understand your own body, and your own mind. There are several steps in the original Indian Yoga, and Dhyama is only the 7th step. The other steps are

1. Yama (Follow the disciplines) 

2. Niyama (Be aware of practices)

3. Asana (Prepare the body)

4. Pranayama (Prepare the breath)

5. Pratyahara (Prepare the mind)

6. Dharana (Focus the mind)

7. Dhyana (Absorption)

8. Samadhi (body and mind become one)

In Zen absorption, we generally regard the first 6 steps as principle preparations. We have already talked about a basic way of prepare your breath - "abdominal breathing". As regarding how to prepare your body, there are several ways of doing that, and the famous lotus position is only the most difficult one. But until now, it's all about physical preparations.

Some people may say that you need to count your breath, or focus on your breath only, but that's all about prepare your breath, until you can put down and forget "the thought", in order for you to move on to the next part - "prepare the mind". The harder part, and the core meaning of meditation comes after you prepare your mind. 

The first step towards your mind, is how you calm your mind. Think of if you want to paint a painting, you need to prepare a good piece of paper. So you need to prepare your mind first. In Zen absorption, we do not separate preparing the mind, and focusing the mind. They are one and the same, if you can focus your mind, then you are well prepared. (Prepare the mind is important in Yoga, because you need separate your sensations before you can focusing. But in Zen absorption, we tend to think of this as finding a quiet and comfortable place before you entering the natural state of the body and mind. And then gradually tune down your sensations.)

There are several ways of focusing your mind, and you can continuing the counting breath method, but it's not the best way for everyone. The thing is that different people have different level of concentration and everyone has a different mind. Some people find numbers are easy to focus, then counting numbers or breath is a good way.  Some people love art, so they find it easy to focus on colors, even a painting itself. It's crucial to find the best way of focusing for each individual. A good teacher should help you find it.

After all the preparations above, we can now finally talked about Zen Absorption - or Dhyana. Traditionally, we said there are 4 steps of Zen awareness, and later another 4 steps of meditative absorption. Hence the name Zen Absorption (四禪八定).

We have briefly talked about some basic things in Zen absorption. Next time, we will talk more about the differences in each steps.

Zen X-files : Case #6 - Wash your own dishes (禪門國際公案6)

Case #6 : Wash your own dishes

A Buddhist monk come to a Zen temple and asked a Zen master : “I just started to learn Zen, Please tell me what is Zen?”

Zen master answered with a question : “Have you eaten our breakfast yet?”[1]

Buddhist monk : “Yes, I have.”

Zen master : “Go, and wash your own dishes”[2]

The Buddhist monk suddenly realized what is Zen.

[1] Many people think that in order to learn Zen or the meanings of Buddhahood, is simply reading a lot of books or just by listening to teachings. However, that’s only the passive way of learning things, just like learning any other subjects, you need to actually participate and practicing them. And one way of doing that, is to do mundane jobs, and finding the things hidden beneath everything, to question everything, not taking them for granted. You may find wisdoms everywhere.

[2] But when you have learned a lot of things about Zen. It’s not that you should hold on to all those teachings. A big part of Zen teaching is about cleansing your mind with the illusions surround you. Just like washing all the none essential thoughts in your head. Although you may need to process many things every day, in the end of each day, it’s crucial for you to let go all those thought as washing your dishes, and washing your own dishes as you should.

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公案6 : 吃飯洗碗

僧問趙州從諗禪師：「學人乍入叢林[1]，乞師指示。」

師曰：「喫粥了也未？」

僧曰「喫粥了也。」

師曰：「洗鉢盂去。[2]」

其僧忽然省悟。

[1] 初學佛法，常因經典汗牛充棟感到宛如身在叢林(誤入叢林的小白兔?)。但往往佛法就隱藏在最平常的事物中。不過這裡的叢林，其實不指其表面的意思，前面提過的馬祖道一禪師，在當時禪宗初興，眾禪僧四處掛單，很難彼此交流，就以原本印度禪中在森林裡修行(釋迦摩尼都在樹下悟道)的意義，創立叢林制度，將禪門與律宗寺院區隔。因此有云：「馬祖建叢林，百丈立清規」。以後學人便用入叢林一詞意指學禪。

[2] 武 俠小說中常道，廟裡的和尚功力最強的，往往是門口的掃地僧。在禪修裡也有一動中修禪的方法－出坡。就是從日常勞動中去修禪。不過這處趙州禪師又明顯在借殼 指月，學禪往往像是將一大堆的佛理義理吞下肚，但禪宗講究性空，如果心裡積了一大堆未消化的字句意念，就該好好的清理清理才能好好的悟禪。這當然是只表面 的意思，不過每個人每天都該好好的把心中放不下，不想放下的塵俗雜事，像洗碗一樣給它洗個乾淨不是？

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