101 Truyện Thiền Bình Giải

101 Truyn Thin
Bnh Gii
Nguyn tc: Nyogen Senzaki
Trn nh Honh
Dch t Anh ng v Bnh
trandinhhoanh.wordpress.com dotchuoinon.com
Gii thiu
101 Truyn Thin (101 Zen Stories) l quyn sch do thin s Nyogen Senzaki tng hp
nm 1919, gm cc truyn v cng n thin thi th k 19 v 20 v bn dch ca
Shasekish (Sand and Pebbles), do thin s Nht Muj ( , V Tr) vit vo th k
mi ba.
101 Zen Stories sau c Paul Reps in li di tn Zen Flesh, Zen Bones.
Danh mc di y gm cc bi c chng ti dch t ting Anh sang ting Vit,

cng thm li bnh.
Gi l bnh nhng thc ra chng bnh g c. ch l mt vi gii thch thm lm

r nhng ni b n kh hiu, hoc nhn mnh thm vi ni cn nhn mnh vi hy vng
l mi c gi ca mi tng lp u c c hi hiu v thng thc ci p ca truyn
thin.
Phn Dch v Bnh ca mi truyn c th thay i theo thi gian, mi khi chng ti khm
ph ra iu g cn sa i.
Trong khi c mi bi, nu c thm ngh g, xin cc bn vit vo phn phn hi cui
bi ti trandinhhoanh.wordpress.com, hay email v tdhoanh@gmail.com. Thnh tht cm
n cc bn.
Truyn th trc ht l c cho vui, thng thc mt mnh vn ha nh, sau l hy

vng chng ta c th nm c bi hc su sc t trong truyn lm giu cho cch sng
ca mnh.
Nhng c vui trc , giu hay khng th tnh sau.
Chc cc bn thn tm thng an lc.
Trn nh Honh
2
101 Truyn Thin
1. Tch Tr
2. Nht c kim cng gia li bn
3. Vy
4. Vng li
5. Nu yu, hy yu cng khai
6. Khng c t tm
7. Thng bo
8. Sng ln
9. Khng trm c mt trng
10. Bi th cui cng ca Hoshin
11. Chuyn i Shunkai
12. ng Tu vui tnh
13. Mt v Pht
14. ng bn
15. Shoun v M
16. Khng xa Pht v
17. Dy kiu h tin
18. Mt d ngn
19. Nguyn l u tin
20. Li khuyn ca m
21. Ting v ca mt bn tay
22. Qu tim ti chy nh la
23. Eshun ra i
24. Tng kinh
25. Ba ngy na
26. i tranh lun ly ch ng
27. Ging ni ca hnh phc
28. M kho tng ca bn
29. Khng nc, khng trng
30. Danh thip
31. Mi th u nht
32. Phn gi tc ngc
33. Bn tay ca Mokusen
34. Mt n ci trong c mt i
35. Thin tng pht
36. Ma hoa
37. n hnh kinh sch
38. S nghip ca Gisho
39. Ng ngy
40. Trong ci mng
3
41. Thin ca Joshu
42. Cu tr li ca ngi cht
43. Thin trong i g n my
44. K cp thnh mn
45. ng v Sai
46. C cy gic ng th no?
47. Ha s tham lam
48. T l chnh xc
49. Pht mi en
50. Ryonen c ng
51. Miso chua
52. nh sng ca con c th tt
53. Ngi cho nn cm n
54. Di chc
55. Tr s v k st nhn
56. ng tht
57. Ca thin ng
58. Bt ng Pht
59. Chin binh ca nhn loi
60. ng hm
61. Gudo v Thin hong
62. Trong bn tay nh mnh
63. St sinh
64. M hi ca Kasan
65. Tr ma
66. By con ca Thin hong
67. Con lm g vy! Thy ni g vy!
68. Mt nt Thin
69. n ti
70. Ci qu gi nht trn th gii
71. Hc im lng
72. Lnh cha u c
73. Mi truyn nhn
74. Hi ci thc s
75. Tnh nng
76. Tm
77. Khng bm bi
78. Thnh vng tht
79. L hng
80. Php l tht
81. Ng i
82. Chng c g hin hu
83. Khng lm, khng n
84. Bn tht
85. Gi cht
86. Pht sng v th lm bn tm
4
87. Ba loi t
88. Lm sao vit mt bi th Tu
89. i thoi thin
90. C u ln cui
91. Mi v ca thanh kim ca Banzo
92. Thin khi la
93. Thin ca ngi k truyn
94. i chi m
95. L th cho ngi sp cht
96. Mt git nc
97. Dy iu rt ro
98. V chp
99. Dm ca Tosui
100. Cha tnh lng
101. Thin ca Pht
Version: June 19, 2010

Phn ting Vit: copyright 2010 TH
(Permitted for non-commercial use)
5
Tch tr
Nan-in, mt thin s thi Minh Tr Thin Hong (1868-1912), tip mt gio s i hc
n hi v Thin.
Nan-in rt tr. Thin s rt y tch ca gio s, v c tip tc rt.
V gio s nhn tr trn ra ngoi cho n lc ng khng nhn c na, Trn ra ngoi
ri, khng thm c na!
Nh l tch tr ny, Nan-in ni, ng y kin v phng on. Lm sao ti c th ch

Thin cho ng nu ng khng sch tch ca ng trc?
Bnh
Cu chuyn ny khng nht thit ch ng cho hc Thin. Mun tm hiu bt k iu g

imt tn gio, mt ngi, mt nhm ngi, mt nn vn ha, mt dn tc, mt lch
s, mt v kin, v.v chng ta phi sch tch thnh kin, gi nh, phng on v kt
lun trong umt ci tch trng rng, mt t giy trng tinhth chng ta mi c th
hc hi c.
Bn ang bt u vo cuc hnh trnh qua 101 Truyn Thin tm hiu Thin l g. y
l truyn u tin. Bn cn sch tch ca bn, bc vo v i qua cuc hnh trnh
ny.
Bn nghe, c, bit v hiu g v Thin trc kia? Xin bn sch. tm v tr

trng rng cho cuc hnh trnh.
Tm rng lng, nh nh.
(Trn nh Honh dch v bnh)
6
A Cup of Tea
Nan-in, a Japanese master during the Meiji era (1868-1912), received a university
professor who came to inquire about Zen.
Nan-in served tea. He poured his visitors cup full, and then kept on pouring.
The professor watched the overflow until he no longer could restrain himself. It is
overfull. No more will go in!
Like this cup, Nan-in said, you are full of your own opinions and speculations. How
can I show you Zen unless you first empty your cup?
(#1)
7
Nht c kim cng gia li bn
Thin s Gudo l thy ca Thin hong. D vy, ngi thng i xa mt mnh nh l mt
hnh kht lang thang. Ngy n trn ng n Edo, trung tm vn ha chnh tr ca Nht
thi , Gudo n gn mt lng nh tn Takenada. Tri ti v ma rt ln. Gudo t
sng c ngi. i dp rm ca ngi r nt. n mt cn nh gn lng ngi thy c
bn nm i dp trn ca s v quyt nh mua vi i kh.
Mt ngi n b mang dp ra cho ngi v, thy ngi t sng, bn mi ngi v nh ch

tr qua m. Gudo nhn li, cm n ch. Ngi vo nh, tng mt bi kinh trc bn th
gia nh. Sau ngi c gii thiu n m v cc con ca ch. Thy c nh c v trm
ut, Gudo hi c chuyn g khng n.
Chng con l ngi m c bc and say sa, ch ni. Khi anh y thng, anh ung say
v tr nn d dn. Khi thua, anh vay tin ca ngi khc. i khi say qu mc, anh
khng v nh lun. Con lm g c by gi?
Ti s gip anh y, Gudo ni. Ti c tin y. Ch mua dm ti mt bnh ru ln v

t n. Xong ri ch c th i ngh. Ti s thin nh trc bn th.
Khi anh chng v nh lc na m, say mm, anh rng: , v, ti y. C g cho ti n

khng?
Ti c cht t cho anh, Gudo ni. Ti b kt ma v v anh rt t t, hi ti li y

qua m. tr n ti mua mt t ru v c, vy anh n lun mt th.
8
Anh chng vui v. Ung mt hi ht h ru v nm ln xung sn. Gudo ngi thin
cnh anh ta.
n sng anh chng thc dy v qun mt mi s m hm trc. ng l ai? ng ti t

u? anh ta hi Gudo, ngi vn ang ngi thin.
Ti l Gudo Kyoto v ti ang trn ng i Edo, thin s tr li.
Anh chng thy rt xu h. Anh lnh qunh xin li v thy ca Thin hong.
Gudo mm ci. Mi s trn i u v thng, ngi gii thch. Cuc i rt ngn.

Nu anh c tip tc nh bc v say sa, anh s chng cn t thi gian no lm c
vic g khc, v anh s lm gia nh anh au kh na.
u c ca ngi chng bng thc tnh nh t trong mt gic m. Thy ni rt phi,

anh ni. Lm sao con c th tr n thy cho nhng li dy vi diu ny! con tin thy
i mt on v mang cho thy.
c, nu anh mun vy, Gudo ng .
Hai ngi ra i. c ba dm, Gudo bo anh chng i v. Thm nm dm na thi,

anh ko ni. H i tip.
Anh v c ri, Gudo ngh.
Mi dm na, anh chng ni.
9
V i, Gudo ni khi xong mi dm.
Con s theo thy c i, anh chng tuyn b.
Cc thin s Nht ngy nay u pht sinh t dng ca mt thin s ni ting k v Gudo.
l thn s Mu-nan, ngi n ng khng bao gi quay li.
Bnh:
* t bung ao thnh Pht. Mi ngi l Pht ang thnh. Saul bch hi con Cha,
sau li tr thnh Thnh Paul, ct tr chnh ca gio hi Thin cha gio.
Tn knh mi ngi, nh B tt Thng Bt Khinh lm. ng bao gi c thnh kin,

k th, v coi thng ai.
* Khng c ni no l khng th c Pht. ng coi thng cc vng bn th gian.
* Gudo ch tnh bo anh say ng say na, nhng anh say tnh ng su thm n mc
theo tu vnh vin v thnh i thin s. C ngha l Gudo khng khai sng cho anh say,
m chnh anh say khai sng mnh; Gudo ch to mt t c hi m thi.
Tm ca mi chng ta sng t nguyn thy, ang b lu m, ch cn mt t c hi vo

ng lc l tm c th t ta sng tr li.
* Nu cc li Gudo ni m ch c trn Internet, hay do ngi khc ni, th cha chc

c nh hng su m trn anh say n th. S hin din ca Gudo, ci t tn tnh lng
an lc v ngun nng lng tot ra t ngi Gudo nht nh l c nh hng rt ln trn
anh say. Mi ngi chng ta c mt dng v, mt bng dng ni tm tot ra bn ngoi
nh th.
* Vic anh say Mu-nan gp i thin s Gudo c phi l duyn k ng khng? Ta c nn

suy gm mt t v hai ch nhn duyn khng?
* Bn c bao gi nghe ting gi no mnh lit trong lng bn nh ting gi anh say
i theo Gudo khng? Bn tr li ting gi th no?
Finding a Diamond on a Muddy Road
10
Gudo was the emperors teacher of his time. Nevertheless, he used to travel alone as a
wandering mendicant. Once when he was on his was to Edo, the cultural and political
center of the shogunate, he approached a little village named Takenaka. It was evening
and a heavy rain was falling. Gudo was thoroughly wet. His straw sandals were in pieces.
At a farmhouse near the village he noticed four or five pairs of sandals in the window and
decided to buy some dry ones.
The woman who offered him the sandals, seeing how wet he was, invited him in to
remain for the night at her home. Gudo accepted, thanking her. He entered and recited a
sutra before the family shrine. He then was introduced to the womans mother, and to her
children. Observing that the entire family was depressed, Gudo asked what was wrong.
My husband is a gambler and a drunkard, the housewife told him. When he happens
to win he drinks and becomes abusive. When he loses he borrows money from others.
Sometimes when he becomes thoroughly drunk he does not come home at all. What can I
do?
I will help him, said Gudo. Here is some money. Get me a gallon of fine wine and
something good to eat. Then you may retire. I will meditate before the shrine.
When the man of the house returned about midnight, quite drunk, he bellowed: Hey,
wife, I am home. Have you something for me to eat?
I have something for you, said Gudo. I happened to get caught in the rain and your
wife kindly asked me to remain here for the night. In return I have bought some wine and
fish, so you might as well have them.
11
The man was delighted. He drank the wine at once and laid himself down on the floor.
Gudo sat in meditation beside him.
In the morning when the husband awoke he had forgotten about the previous night. Who
are you? Where do you come from? he asked Gudo, who still was meditating.
I am Gudo of Kyoto and I am going on to Edo, replied the Zen master.
The man was utterly ashamed. He apologized profusely to the teacher of his emperor.
Gudo smiled. Everything in this life is impermanent, he explained. Life is very brief.
If you keep on gambling and drinking, you will have no time left to accomplish anything
else, and you will cause your family to suffer too.
The perception of the husband awoke as if from a dream. You are right, he declared.
How can I ever repay you for this wonderful teaching! Let me see you off and carry
your things a little way.
If you wish, assented Gudo.
The two started out. After they had gone three miles Gudo told him to return. Just
another five miles, he begged Gudo. They continued on.
You may return now, suggested Gudo.
After another ten miles, the man replied.
Return now, said Gudo, when the ten miles had been passed.
I am going to follow you all the rest of my life, declared the man.
Modern Zen teachers in Japan spring from the lineage of a famous master who was the
successor of Gudo. His name was Mu-nan, the man who never turned back.
(#2)
12
Vy
Thin s Hakuin c lng ging ca tng l sng mt cuc i tinh khit.
Gn ni thin s c mt c gi p con ca ng b ch tim thc phm. t nhin b

m c gi khm ph l c ang c thai.
B m c rt gin. C chng th nhn ai l b a b, nhng sau nhiu p lc, cui cng

c khai tn thin s Hakuin.
Cc k gin d, b m c n gp thin s. Vy . thin s ch ni vy.
Sau khi a b cho i, n c mang n cho Hakuin. n gi ny thin s hon

ton mt ht tm ting, nhng ngi chng thy phin toi g, v ngi lo cho a b rt tt.
Thin s xin hng xm sa v cc th m a b cn.
Mt nm sau c gi m a b chu ht ni. C th tht vi b m rng b tht ca a

b l mt cu lm vic trong ch c.
B m c gi i gp Hakuin ngay v xin li, nn n k l di dng, v xin a b li.
Hakuin bng lng. V khi giao a b li, thin s ch ni Vy .
Bnh:
13
Tm tnh lng. C tm ting, khng vui. Mt tm ting, khng bun . Gp bt cng,
khng sn hn. Ht bt cng, khng mng r.
Sng ty duyn. Duyn mang b n th nui. Duyn a b i th thi. Chng c g

phi thc mc.
Tm khng nh bu tri trong xanh. My n t nhin v my i t nhin.
Nhng ti sao thin s khng gii thch ti thiu l mt cu ti khng phi l cha a
b?
C th v nh chnh cng v chchng qua cng ch l li ngi ny chi li ngi kia.

B c duyn n vi ta th ta nui nng v vui chi vi b.
Mt nm sau m em b t nhin i , khai s tht, hay c ta c s tnh lng ca

Hakuin chuyn ha?
Tnh lng c sc mnh hay khng?
Tnh lng c li ni hay khng?
Is That So?
The Zen master Hakuin was praised by his neighbors as one living a pure life.
Ci Xay v Kin - tranh ca thin s Hakuin
A beautiful Japanese girl whose parents owned a food store lived near him. Suddenly,
without any warning, her parents discovered she was with child.
14
This made her parents very angry. She would not confess who the man was, but after
much harassment at last named Hakuin.
In great anger the parents went to the master. Is that so? was all he would say.
After the child was born it was brought to Hakuin. By this time he had lost his reputation,
which did not trouble him, but he took very good care of the child. He obtained milk
from his neighbors and everything else the little one needed.
A year later the girl-mother could stand it no longer. She told her parents the truth that
the real father of the child was a young man who worked in the fishmarket.
The mother and father of the girl at once went to Hakuin to ask his forgiveness, to
apologize at length, and to get the child back again.
Hakuin was willing. In yielding the child, all he said was: Is that so?
(#3)
15
Vng li
Cc bui thuyt ging ca thin s Bankei thu ht khng ch thin sinh m mi hng
ngi ca mi gio phi. Thin s chng bao gi nhc n kinh k hay dng cc l lun
khoa bng, m ch ni trc tip t qu tim n thng qu tim ca ngi nghe.
Mt nh s ca gio phi Nichiren bc tc v m ng n nghe thin s Bankei v v

mt s tn ca nh s b s m i nghe Bankei ging. V s Nichiren t i, i n
cha, nht nh phi tranh lun vi Bankei.
, thin s! v s Nichiren gi. i mt t. Ai knh trng ng s vng theo li ng,

nhng ngi nh ti khng knh trng ng. ng c th lm ti vng li ng khng?
n bn cnh ti v ti s ch cho ng, Bankei ni.
Nh s Nichiren hnh din bc qua m ng n cnh thin s.
Bankei smiled. Qua bn tri ti.
V s lm theo.
16
Khng, Bankei ni, chng ta ni chuyn d hn nu anh ng bn phi. Bc qua
y.
Nh s hnh din bc sang bn phi.
Anh thy khng Bankei nhn xt, anh ang vng li ti v ti ngh rng anh l mt
ngi rt hin du. By gi, anh ngi xung y v nghe.
Bnh:
Sn hn v kiu cng lm v s Nichiren m mt, u c ht nhy bn v khng thy

nhng g ang xy n cho mnh.
mc cao hn: Khi tm mnh chp vo mt iu g nh v s Nichiren quyt

tm chng minh trc m ng l thin s Bankei khng iu khin c ng mnh d
b m mt. Chp trc lm ta thnh si m.
Mt tm tnh v mt tm ng. Tnh ch huy ng, ch ng khng ch huy tnh. Tng

ngi trong trng, qun chy bn ngoi. Tng ch huy qun, qun khng ch huy tng.
Thi ng Chu Lit Quc, Qu Cc T, thy binh php ca Tn Tn v Bng Quyn,

cng b Tn Tn thng bng tr. Qu Cc T ngi trn gh v hi hai t lm cch no
cho ng ri gh m khng ng vo ngi ng. Bng Quyn ni s t la di gh.
Thy cho l k c. Tn Tn ni, Con khng lm cho thy ri gh c, nhng nu
thy ng dy con s c cch lm thy phi ngi xung gh. Qu Cc T ng dy, v
trng k hc tr. (Hai hc tr, mi ngi mt tm ).
(# 3)
Obedience
17
The master Bankeis talks were attended not only by Zen students but by persons of all
ranks and sects. He never quoted sutras nor indulged in scholastic dissertations. Instead,
his words were spoken directly from his heart to the hearts of his listeners.
His large audiences angered a priest of the Nichiren sect because the adherents had left to
hear about Zen. The self-centered Nichiren priest came to the temple, determined to
debate with Bankei.
Hey, Zen teacher! he called out. Wait a minute. Whoever respects you will obey what
you say, but a man like myself does not respect you. Can you make me obey you?
Come up beside me and I will show you, said Bankei.
Proudly the priest pushed his way through the crowd to the teacher.
Bankei smiled. Come over to my left side.
The priest obeyed.
No, said Bankei, we may talk better if you are on the right side. Step over here.
The priest proudly stepped over to the right
You see, observed Bankei, you are obeying me and I think you are a very gentle
person. Now sit down and listen.
(#4)
18
Nu yu, hy yu cng khai
Hai mi nh s v mt ni c tn Eshun hc thin vi mt thin s.
Eshun rt p d l u ca ni c co v o chng rt thng. Vi v s thm yu

nng. Mt v vit cho nng mt l th t tnh, xin c gp ring nng.
Eshun khng tr li. Ngy hm sau thin s ging bi cho c lp, v khi thy ging xong,
Eshun ng dy. Nhn ngi vit th t tnh cho mnh, Eshun ni: Nu thc s anh
yu ti rt nhiu, hy n y v m ti.
Bnh:
Khng phi ch l tnh yu m l tt c nhng chuyn khc. Thng l, nu khng c g

sai tri th chng l do g phi giu gim. Nu c giu gim, thng l c chuyn khng
tt. Mi b mt l mt chn song t hm. Nu ta c nhiu b mt trong i qu, ta t
vnh vin.
C l ni c ni chuyn vi thy v thy ra lnh ni c phi lm th. V nu ni c t

lm, th mt l lm mt trt t lp hc v hai l bt nhn. D khng yu, cng cn c t
tm.
Nhng thy ra lnh th c.
Cc thin s ni ting l du dng, nhng i vi thin sinh, tc l nhng ngi s

thnh thy dy Thin sau ny, cc thy i khi c cch gio dc rt khc nghit.
If You Love, Love Openly
Twenty monks and one nun, who was named Eshun, were practicing meditation with a
certain Zen master.
19
Eshun was very pretty even though her head was shaved and her dress plain. Several
monks secretly fell in love with her. One of them wrote her a love letter, insisting upon a
private meeting.
Eshun did not reply. The following day the master gave a lecture to the group, and when
it was over, Eshun arose. Addressing the one who had written her, she said: If you really
love me so much, come and embrace me now.
(#5)
Khng c t tm
Mt ngi ph n Trung Quc cp dng mt v s hn 20 nm. B lm mt
chi nh cho s v lo vic n ung khi s thin nh. Cui cng b thc mc l khng
bit v s tin b c g trong sut bao nhiu nm.
tm cu tr li, b nh mt c gi y ham mun gip mt tay. Vo m ng, b bo

c gi, ri hi t ngt: Lm g by gi?
C gi vo gp s v, chng n h g, n vut ve s, hi s phi lm th no v vic .
Mt cy mc trn tng trong ma ng, v s tr li y thi v. Chng ni u c

hi m.
C gi tr v v bo co li iu s ni.
Ngh n vic ti nui ng ny c 20 nm! b than mt cch gin d. ng ta chng t

v g quan tm n nhu cu ca c, chng h mun gii thch tnh trng ca c. ng ta
khng cn phi p li ham mun, nhng t ra ng ta cng phi t l c mt t t tm.
20
B lin i ngay n chi ca v s v t n.
Bnh:
* on nh s ni th ny:
C gi vo gp s v, chng n h g, n vut ve s, hi s phi lm th no v vic .
Mt cy mc trn tng trong ma ng, v s tr li y thi v. Chng ni u c

hi m.
nh s ni, Ti nh l mt cy mc trn trong ma ng, rt lnh lng, chng c hi

m no ni ti, chng c xc cm no ni ti, c ng mt cng v ch.
y l thi m ta gi l con tim chai chng cn mt t cm xc no ht. V y l

lm li rt nhiu ngi c v Thin, k c mt s thin s. Tc l h tp thin ch
lm cho con tim khng cn b xc ng bi tt c mi iu trn i.
Nhng nu th th tm t bi ca B tt lm sao m c c?
B tt c tm t bi, cm xc c tng ni au rt nh ca con ngi. V vy m B tt

lun lun h tr, ngi qua kh nn.
Tm Thin l tm cc k nhy cm, nhy cm vi nhng ni au ni kh d l rt nh

ca sinh linh.
y ta c mt c gi mun mt nh s (d l bn ngoi). Trong bi c ni y l mt

c gi y ham mun. l mt ci kh. Thch mt nh s l mt iu rt kh cho mt
c gi. Nh s khng thch c gi theo kiu nam n, nhng t ra phi cm xc c ci
kh ca c, m c mt t t tm. Biu l t tm vi c ta bng cch no th ty theo
trng hp, nhng c l khng phi l cch kiu k, chng ni mt ch v c ta, m ch
t v mnh l cy mc trn tng gia ma ng. Mt li tr li rt nhm vo ci ti
thay v lo lng cho ngi kia.
y ta thy s lin h gia tm chai v ci ti (ng mn). Ngi c tm chai ch

quan tm n h v chng quan tm n ai khc.
B tt khng quan tm n mnh, m quan tm n ngi khc. l Thin tht s.
* Ngi ta thng nhm ln tm tnh lng ca Thin v tm chai . Tm tnh lng l

mt nc h thu tnh lng, khng phi l mt tng cht lng.
Mt vin si rt nh cng lm mt h gn sng. Tm tnh lng rt nhy cm vi mi cm

xc i, nhy cm hn tm trung bnh rt nhiu. Nhng Tm tnh lng c th t kim
sot mnh rt tt, cho nn dng cc xc cm lm iu thin, lm thng hoa cuc
i.
21
Mt khc, chy t theo xc cm bun vui gin ght ca mnh khng phi l nhy cm,
m l khng ch huy c cm xc v l n l cho cm xc.
* B lo ni gin v tn cng nui ng s ny 20 nm m ng ta chng hiu g v Thin,

v tnh lng, v t tm c. S ni gin ca b lo v con s 20 nm l nhn mnh iu
l c rt nhiu v s b lc v im ny c i h.
No Loving Kindness
There was an old woman in China who had supported a monk for over twenty years. She
had built a little hut for him and fed him while he was meditating. Finally she wondered
just what progress he had made in all this time.
To find out, she obtained the help of a girl rich in desire. Go and embrace him, she told
her, and then ask him suddenly: What now?
The girl called upon the monk and without much ado caressed him, asking him what he
was going to do about it.
An old tree grows on a cold rock in winter, replied the monk somewhat poetically.
Nowhere is there any warmth.
The girl returned and related what he had said.
To think I fed that fellow for twenty years! exclaimed the old woman in anger. He
showed no consideration for your need, no disposition to explain your condition. He need
not have responded to passion, but at least he could have evidenced some compassion.
She at once went to the hut of the monk and burned it down.
(#6)
22
Thng bo
Vo ngy cui cng ca i mnh, thin s Tanzan vit 60 bu thip, nh mt ngi tr
l gi i. Ri thin s qua i.
Cc t bu thip vit:
Ti ang ri xa th gii ny.

y l thng bo cui cng ca ti.
Tanzan
27 thng 7 nm 1892
Bnh:
Theo truyn thng Pht gia, con ngi c th ch ng v s cht ca mnh. Chn ngy
gi i v cch i. Hai cch thng dng nht l thin nh nhn n, v t thiu v theo
truyn thuyt c th c nhng cch t ngi bit c.
Ch ng v ci cht ca chnh mnh c xem nh l mt s kin ln nh du t do

ca con ngi. Ta khng ch ng c sanh, nhng t ra ta cng ch ng t.
Trong cc truyn thng khc, nh Thin cha gio chng hn, con ngi khng c quyn
t kt liu i mnhsinh v t l quyn ca Thng .
Announcement
23
Tanzan wrote sixty postal cards on the last day of his life, and asked an attendant to mail
them. Then he passed away.
The cards read:
I am departing from this world.

This is my last announcement.
Tanzan
July 27, 1892
(#7)
24
Sng Ln
Vo u thi Minh Tr Thin Hong c mt v s nh vt tn l O-nami, tc l Sng
Ln.
O-nami rt mnh v gii v ngh thut nh vt. Trong nhng trn u ring, O-nami
thng c thy ca mnh, nhng khi ra trc m ng O-nami li qu rt r n ni chnh
hc tr ca anh cng vt anh c.
O-name ngh l mnh nn tm mt thin s gip . Hakuju, mt thin s lang thang,

ang dng chn ti mt cha gn , nn O-nami n gp v k v kh khn ln ca
mnh.
Sng Ln l tn ca anh, thin s t vn, vy th li cha ti nay. Tng tng anh

l nhng ngn sng ln . Anh khng cn l v s nh vt hay s na. Anh l nhng
t sng v i qut sch tt c nhng g ng trc mt, nut sch tt c nhng g sng
i qua. Tng tng th v anh s l v s nh vt siu ng nht nc.
V thy lui v. O-nami ngi thin c gng tng tng mnh l sng. Anh ngh n rt
nhiu chuyn. Ri dn dn cm gic l sng tng thm. Cng v m nhng ln sng
cng ln hn. Sng cun tri nhng cnh hoa trong cc l hoa. Ngay c tng Pht trn
bn th cng b ngp nc. Trc khi tri hng ng, c ngi cha chng cn l g na
ngoi tr sng ln sng xung ca i dng.
Sng ra v thy thy O-nami vn cn thin nh, vi nt ci thong hin trn mt. Thin
s v vai chng v s. By gi chng cn iu g c th lm phin anh, thy ni. Anh
l nhng t sng . Anh s qut sch mi th trc mt anh.
Ngy O-nami thi u v thng. T y, khng cn ai Nht c th thng O-nami.
Bnh:
25
Tt c cc v s u bit rng, khi u, nu ti v sc ch hn nhau mt 8 mt 10, th
quyt tm v bnh tnh quyt nh thng bi n 70%, 20% l may ri, v 10% l ti v
sc.
a s mi phn u ca ta v mi vn trn i cng u nh th.
O-nami ra trc m ng b ci lo v m ng lm t tng khng tp trung c

Khng bit h c ci mnh mp qu khng? Hay l h ch mnh u d?
Thin s ch O-nami cch tp trung t tng vo MT iu duy nhthnh nh cc t

sng. y l bc cn bn u tin ca thin nhtp trung vo MT iu duy nht: hi
th, hay bc i, hay cc hnh ng ra bt, hoc qut nh, v.v T tng tp trung vo
mt iu s khng chy tn lon.
Dng hnh nh Sng Ln y tp trung t tng cn c thm hai iu li. Th

nht, y l tn ca O-nami, rt quen thuc vi anh, d tp trung t tng. Th hai, y
l hnh nh mnh m chin thng. Tt cho v s xng trn. V thin s ny ng l thy
rt gii v thin nh, nn cho bi hc mt cng hai ba chuyn.
Ngi thin thng l nh th: Ban u c ngh n rt nhiu chuyn, ri t tng mi

tp trung vo hnh nh mnh ang qun t t, cng lu cng mnh v cng r.
nh hng i en thnh trng trong ch mt m nh y, th hi him. Thng

thng ta cn nhiu tun, nhiu thng, nhiu nm ty theo vn , mc , v c
duyn.
Vic O-nami qun mnh thnh sng nh tri hoa trn bn th v nhn chm lun c
tng Pht l mt cn bn trit l rt quan trng ca Pht hc: Pht trong ta, khng c
Pht ngoi. Cu ca ngi Lm T phng Pht st Pht (gp Pht git Pht) c ngha l
th: Khng c Pht ngoi ta. (Nu c v Pht sng i ngoi ng th iu cng chng
quan trng v n nhp g ti mnh c).
26
Pht sng cn khng c ngoi ta, hung chi l tng Pht. Tng th t ch l tng
g gip ta tp trung t tng thi, chng ngha l g c. Thin t n H bo mt v s
ch tng Pht lm ci si m, l nh ci chp vo tng ca s.
ng hng ra tng nh hay Pht ngoi. Pht l tm ta. Hng vo tm ta tm

thanh tnh thnh Pht.
Gic ng nh l mt cn sng thn dnh dt tt c vng mc trong tmhoa trn bn

th, tng Pht, cha chin, n i lng tm, tt c th gii, tt c v tr
Khng mt my may vng mc st li. Tm rng lng hon ton.
Great Waves
In the early days of the Meiji era there lived a well-known wrestler called O-nami, Great
Waves.
O-nami was immensly strong and knew the art of wresting. In his private bouts he
defeated even his teacher, but in public was so bashful that his own pupils threw him.
O-nami felt he should go to a Zen master for help. Hakuju, a wandering teacher, was
stopping in a little temple nearby, so O-nami went to see him and told him of his great
trouble.
Great Waves is your name, the teacher advised, so stay in this temple tonight. Imagine
that you are those billows. You are no longer a wrestler who is afraid. You are those huge
waves sweeping everything before them, swallowing all in their path. Do this and you
will be the greatest wrestler in the land.
The teacher retired. O-nami sat in meditation trying to imagine himself as waves. He
thought of many different things. Then gradually he turned more and more to the feeling
of waves. As the night advanced the waves became larger and larger. They swept away
the flowers in their vases. Even the Buddha in the shrine was inundated. Before dawn the
temple was nothing but the ebb and flow of an immense sea.
In the morning the teacher found O-nami meditating, a faint smile on his face. He patted
the wrestlers shoulder. Now nothing can disturb you, he said. You are those waves.
lYou will sweep everything before you.
The same day O-nami entered the wrestling contests and won. After that, no one in Japan
was able to defeat him.
(#8)
27
Khng trm c mt trng
Thin s Ryokan sng cuc i n gin nht trong mt cn chi nh di chn ni.
Bui ti n mt tn trm vo chi ch khm ph ra l chng c g trong trm.
Ryokan tr v, bt gp tn trm, C l anh i mt qung ng di thm ti,

thin s ni vi tn trm, v anh khng nn v khng. Vy hy nhn o qun ca ti lm
qu tng.
Tn trm sng st. Hn nhn o qun v ln i.
Ryokan ngi trn trung, ngm trng. Ti nghip, thin s ngh thm, c g mnh c
th cho anh ta mt trng p ny.
Bnh:
Gp trm th la ht, nh p, chi bi. l phn ng ca i a s ngi. i a s

c lp trnh nh th, v cc phn ng nh vy ch l lp trnh my mc nh robot.
Phn ng l b ng. Phn ng theo lp trnh l n l ca lp trnh.
Thin s hon ton ch ng tm mnh. X vi mi ngi nh khch qu, d hn l ai.

l mt tm thc hon ton t do, hon ton do chnh mnh lm ch.
Thin s cng chng bun hi Ti sao anh lm th? nghe gii thch hp l nh l
Con ti ang b bnh, cn tin mua thuc. Mi ngi l khch qu ca thin s, th
thikhng iu kin, khng rng buc. Mt tm thc hon ton t do.
28
Cng nh v linh mc trong Les Miserables ca Victor Hugo, dng tnh yu v n cn
m x vi k trm, c th lm cho ngi sng st n s khng mun lm sai na
v ch mun lm iu thin.
Cn ci ng gi hn c b o qun ca thin s c mun nghn lnci p hin du

ca nh trng v nhng pht giy hnh pht nhn ngm n. mi l qu qu tng
khch. Nhng ng nhin l khng c.
Thc ra, anh trm cng c mt trng ri, v cng c th ngm trng sung sng
ri. Nhng nu anh khng bit ngm trng th nh chu. Ngi khc khng th cho anh
mt trng v s ngm trng.
Mt trng l biu tng ca tm tnh lng, tm trong sng, tm gic ng, tm Phtai
cng c ht ri. Thy n c hay khng, hng n c hay khng, l do chnh
mnh. Chng ai c th gip mnh lm c iu .
The Moon Cannot Be Stolen
Ryokan, a Zen master, lived the simplest kind of life in a little hut at the foot of a
mountain. One evening a thief visited the hut only to discover there was nothing in it to
steal.
Ryokan returned and caught him. You may have come a long way to visit me, he told
the prowler, and you shoud not return emptyhanded. Please take my clothes as a gift.
The thief was bewildered. He took the clothes and slunk away.
Ryokan sat naked, watching the moon. Poor fellow, he mused, I wish I could give
him this beautiful moon.
(#9)
29
Bi th cui cng ca Hoshin
Thin s Hoshin sng Trung quc nhiu nm. Sau thin s tr v vng ty bc Nht,
dy hc tr. Khi thin s rt gi, ng k mt cu chuyn ng nghe Trung quc.
Cu chuyn th ny:
Vo ngy 25 thng 12 nm n, Tokufu, rt gi, ni vi t: Thy khng sng ti sang

nm, vy cc con nn t t vi thy nm nay.
Cc t ngh l thin s ni a, nhng v thin s l v thy tt bng nn cc t

lun phin chm sc cho thy mi ngy nh ngy l.
n ngy cui nm, Tokufu ni: Cc con tt vi thy. Thy s ri cc con chiu mai,
khi tuyt ngng.
Cc t ci, v cho rng thy gi nn ni nng lm cm, bi v m rt trong v

chng c t tuyt no. Nhng vo na m, tuyt bt u ri, v sng hm sau cc t
chng thy thy u c. H vo phng thin. Thy qua i .
Hoshin k chuyn ny v ni vi cc t: Thin s khng cn phi on trc vic ra

i, nhng thin s no thc s mun tin on, ng ta c th lm c.
Thy lm c khng? ai hi.
c, thy s cho cc con thy thy lm c g 7 ngy sau.
30
Chng t no tin thin s, v a s qun lun cuc tr chuyn khi thin s hp h
li ln sau .
By ngy trc, thin s ni, Thy ni l thy s ri cc con. Theo l thng l nn

vit mt bi th t bit, nhng thy khng phi l thi s cng khng gii th php. Mt
tr no c c th ghi li nhng li cui cng ca thy.
Cc t cho l thin s ni a, nhng mt ngi cng bt u vit.
Sn sng cha? thin s hi.
D, thy, ngi vit tr li.
Ri Hoshin c:
Ti n t s sng
V v li s sng
G y?
Bi th thiu mt cu nh l thng th bn cu, v vy ngi hc tr hi: Thy, mnh

cn thiu mt cu.
Hoshin, vi ting rng ca mt s t chin thng, ht Kaa! v t trn.
Bnh:
Nh ni trong bi Thng bo v chuyn i cui i ca thin s Tanzan, t quyt

nh v ci cht ca mnh l mt im c bit ca Pht gia, nh du t do ca con
ngi.
Nhng trong cc truyn thng tm linh khc th y l iu cm k.
31
Tuy nhin, trong bi c ni c Tokufu v Hoshin u rt gi, c ngha l hai v sng
v cng hin nhiu cho i. Li dng ch, tin on vic cht, c ngha l h khng c
tnh i khi cha n lc. Ch l, h bit c khi sinh lc ca mnh s ht m thi.
Ni r ra, y khng phi l t t.
Phn chnh ca bi ny l bi th t bit ca Hoshin. Cc bi th t bit ny l li dy

cui cng ca thy chuyn n cc tr, cho nn n l tinh ty ca thy.
V bi th ny, khng thiu mt cu nh trong bi c ni. N bn cu. Trong bi, tc

gi ch dng k thut vit, ta n cu cui cng, m tc gi cho l rt quan trng.
y l bi th bn cu y :
Ti n t s sng
V v li s sng
G y?
Kaa!
Hai cu u rt r l t Khng ti n, tr li Khng ti it Chn L Tuyt i ti

n, tr li Chn L Tuyt i ti i.
Nu ni theo vt l th T ct bi ti n, v li vi ct bi ti i.
Nu ni theo cc tn gio thn quyn th T Thng ti n, v li vi Thng ti

i.
Cu th ba l cu hi: Cuc i ngay y, gia n v i, l g?
Cu th t tr li: Ch l mt ting Kaa ngn ngi, vang ln v bin mt. Mt ci chm

nh xu trong dng thi gian v lng v bin, chng ngha l g ht, ngoi tr l mt
bng chng ngn ngi ca s hin din ca mt nng lng trong mt stna ca v tr.
The Last Poem of Hoshin
The Zen master Hoshin lived in China many years. Then he returned to the northeastern
part of Japan, where he taught his disciples. When he was getting very old, he told them a
story he had heard in China. This is the story:
One year on the twenty-fifth of December, Tokufu, who was very old, said to his
disciples: I am not going to be alive next year so you fellows should treat me well this
year.
The pupils thought he was joking, but since he was a great-hearted teacher each of them
in turn treated him to a feast on succeeding days of the departing year.
32
On the eve of the new year, Tokufu concluded: You have been good to me. I shall leave
you tomorrow afternoon when the snow has stopped.
The disciples laughed, thinking he was aging and talking nonsense since the night was
clear and without snow. But at midnight snow began to fall, and the next day they did not
find their teacher about. They went to the meditation hall. There he had passed on.
Hoshin, who related this story, told his disciples: It is not necessary for a Zen master to
predict his passing, but if he really wishes to do so, he can.
Can you? someone asked.
Yes, answered Hoshin. I will show you what I can do seven days from now.
None of the disciples believed him, and most of them had even forgotten the conversation
when Hoshin next called them together.
Seven days ago, he remarked, I said I was going to leave you. It is customary to write
a farewell poem, but I am neither poet nor calligrapher. Let one of you inscribe my last
words.
His followers thought he was joking, but one of them started to write.
Are you ready? Hoshin asked.
Yes, sir, replied the writer.
Then Hoshin dictated:
I came from brilliancy.

And return to brilliancy.
What is this?
The poem was one line short of the customary four, so the disciple said: Master, we are
one line short.
Hoshin, with the roar of a conquoring lion, shouted Kaa! and was gone.
(#10)
33
Chuyn i Shunkai
Gian nhn tuyt sc Shunkai, cn c tn l Suzu, b bt phi ly chng khi cn rt tr. Sau
, khi cuc hn nhn chm dt, nng i hc i hc, v hc trit.
Thy Shunkai l phi yu nng. Hn na, i u nng cng yu. Tnh yu n vi nng
i hc, sau , khi trit l khng tha mn nng, nng vo thm mt ngi cha hc
Thin, v thin sinh si m nng. C i nng thm t tnh yu.
Cui cng, Kyoto nng tr thnh mt thin sinh tht s. Cc bn thin sinh nam cha
Kennin u ca ngi s thnh tm ca nng. Mt ngi trong s thin sinh nam c tm
tt v gip nng trong vic thc tp thin.
V thy tr tr cha Kennin l Mokurai, c ngha l Sm Lng, rt kh khn. Thy gi gn

l lut nghim nght v mun cc hc tr cng nh th. Trong nc Nht ca thi i
mi, nhit tm no cc v s mt v Pht hc cc v hnh nh tm li c v cc b
v. Thy Mokurai phi ly chi ui cc b i khi thy b no trong cha. Nhng thy
ui nhiu chng no, cc b a vo li nhiu chng ny.
34
Trong cha ny, b v ca s trng trng ghen vi c gng v sc p ca Shunkai.
Nghe cc hc tr ca ngi s tp Thin nghim chnh ca Shunkai, b kh chu khng yn.
Cui cng b phao tin n v Shunkai v ngi thin sinh ang gip c. Hu qu l
anh ta v Shunkai b ui ra khi cha.
Ti c th l lm li trong tnh yu, Shunkai ngh, nhng b ny cng khng th

trong cha nu bn ca ti b i x bt cng.
m , Shunkai mang mt thng du la, t ri ngi cha 500 tui. Sng ra cnh st
bt nng.
Mt lut s tr thch nng v c gim n cho nng. ng gip ti, nng bo anh ta.
C th l ti s quyt nh lm ci g , li mang ti vo t na.
Cui cng, sau khi y bn n 7 nm , Shunkai c th khi nh t, ni mt v

qun gio 60 tui yu c.
35
Nhng by gi mi ngi nhn nng l ti phm. Chng ai mun lin h vi nng.
Ngay c cc thin nhn, nhng ngi ng l ra l tin vo s gic ng i ny vi thn
th ny, cng trnh xa nng. Thin, Shunkai khm ph ra, l mt chuyn nhng cc thin
nhn li l mt chuyn khc. Thn nhn nng cng khng dnh dp vi nng. Nng lm
bnh, ngho, v yu.
Nng gp mt v s v s Tnh tng dy nng v Pht Di Lc, v nh nng tm

c an i v bnh an trong tm. Nng qua i khi cn rt p v cha n 30 tui.
Nng vit cu chuyn v i nng trong mt n lc hoi cng kim sng, v k li

mt phn cho mt nh vn n. V vy cu chuyn i nng n vi c gi Nht. Nhng
ngi xua ui nng, m l nng, ght b nng, gi y c v cuc i nng vi
nhng dng nc mt n nn.
Bnh:
Hng nhan a trun.
Nghip t tin kip?

Hay nghip ca kip nyv nhiu ngi yu nng v nng cng yu nhiu ngi?
Hay nghip ca c mi kip?
Hay to ha cng bng? Cng nhiu sc p cng nhiu gian trun. Ch ti lin vi ch
tai mt vn?
Nhng
36
Chuyn ny ni v Shunkai, hay thc ra l ni v chng ta, nhng ngi ang sng?
Chng ta hay ghen ght vi ngi c sc, c ti, c ci g hn ta. Cho nn ngi p,
ngi ti, ngi hp dn, th i u cng thng c k th
V nhng ngi ny khi gp hon nn, d l oan c, th cng khng ai mun cho h,
v tnh ghen ght ni Cho ng i!
V k th, c x vi nhau bng nhn hiu. Thy ngi c tin n th lnh xa, rung b
(d h tr ht ti trong t ri).
V o c gi. Ngi sng th rung b, ngi cht th mi nh nc mt. Ti sao?

V ngi cht th khng cn g ghen, cho nn by gi mi khc c.
Vy th
Yu ngi th hy yu ngi sng. Yu bng hnh ng tht s, nht l khi ngi ta gp

hon nn. V yu khng l thuc vo nhn hiu.
Buddha of love (Pht ca Tnh Yu) l mt trong nhng tn v din mo ca Pht Di

Lc (Maitreya hay Metteyya). Tn ny c t maitr (Sanskrit) hay mett (Pli), c ngha
l loving-kindness (t bi), l cc ch n t ch mitra (Sanskrit) hay mitta (Pli) v c
ngha l bn.
The Story of Shunkai
37
The exquisite Shunkai whose other name was Suzu was compelled to marry against her
wishes when she was quite young. Later, after this marriage had ended, she attended the
university, where she studied philosophy.
To see Shunkai was to fall in love with her. Moreover, wherever she went, she herself fell
in love with others. Love was with her at the university, and afterwards, when philosophy
did not satisfy her and she visited a temple to learn about Zen, the Zen students fell in
love with her. Shunkais whole life was saturated with love.
At last in Kyoto she became a real student of Zen. Her brothers in the sub-temple of
Kennin praised her sincerity. One of them proved to be a congenial spirit and assisted her
in the mastery of Zen.
The abbot of Kennin, Mokurai, Silent Thunder, was severe. He kept the precepts himself
and expected his priests to do so. In modern Japan whatever zeal these priests have lost of
Buddhism they seem to have gained for their wives. Mokurai used to take a broom and
chase the women away when he found them in any of his temples, but the more wives he
swept out, the more seemed to come back.
In this particular temple the wife of the head priest became jealous of Shunkais
earnestness and beauty. Hearing the students praise her serious Zen made this wife
squirm and itch. Finally she spread a rumor about Shunkai and the young man who was
her friend. As a consequence he was expelled and Shunkai was removed from the temple.
I may have made the mistake of love, thought Shunkai, but the priests wife shall not
remain in the temple either if my friend is to be treated so unjustly.
Shunkai the same night with a can of kerosene set fire to the five-hundred-year-old
temple and burned it to the ground. In the morning she found herself in the hands of the
police.
A young lawyer became interested in her and endeavored to make her sentence lighter.
Do not help me, she told him. I might decide to do something else which would only
imprison me again.
At last a sentence of seven years was completed, and Shunkai was released from the
prison, where the sixty-year-old warden had become enamored of her.
But now everyone looked upon her as a jailbird. No one would associate with her.
Even the Zen people, who are supposed to believe in enlightenment in this life and with
this body, shunned her. Zen, Shunkai found, was one thing and the followers of Zen quite
another. Her relatives would have nothing to do with her. She grew sick, poor, and weak.
She met a Shinshu priest who taught her the name of the Buddha of Love, and in this
Shunkai found some solace and peace of mind. She passed away when she was still
exquisitely beautiful and hardly thirty years old.
38
She wrote her own story in a futile endeavor to support herself and some of it she told to
a woman writer. So it reached the Japanese people. Those who rejected Shunkai, those
who slandered and hated her, now read of her live with tears of remorse.
(#11)
39
ng Tu vui tnh
Ai i trong cc Ph Tu M u thy nh tng mt ng mp mang mt bao vi.
Thng nhn Trung Hoa gi ng y l ng Tu Vui Tnh hay ng Pht Ci.
ng Hotei ny sng thi nh ng. ng chng mun ai gi mnh l thin s hoc t tp

hc tr ng c quanh mnh. Thay v vy, ng i c ng ph vi mt bao ln trong
ng mang cc mn qu nh ko, tri cy, bnh ngt. y l qu ng cho cc em b
thng chi a vi ng. ng to ra lp vn tr trn ng ph.
Lc no gp mt thin nhn ng cng xe tay v ni: Cho ti mt xu.
C mt ln ng ang sa son chi/lm-vic, mt thin s khc i ngang v hi: Yu

tnh ca thin l g?
Hotei vt ngay bao vi xung t, tr li thm lng.
Vy, v thin s hi tip, th no l t c Thin?
ng Tu Vui Tnh lp tc xch bao mang ln vai v i tip.
Bnh:
40
Hotei chnh l Pht Di Lc, v c nhiu tn khc nhau nh Pht Mp, Pht Ci, Pht
Vui, Pht Tnh Yu, Pht Pht Ti
Theo kinh sch th Pht Di Lc l Pht tng lai, Pht cui cng ca th gii ta b ny, c
l phi khong 30 ngn nm na mi n.
Tuy nhin, theo truyn thuyt dn gian th B i Ha Thng thi nh ng l ha

thn ca Pht Di Lc, nh trong truyn ny.
Yu tnh ca Thin l g?
L khng vng mc, khng vng bn, khng chp. Nh Hotei vt bao xung t.
Th no l t c Thin?
L sng, l lm mi iu mnh vn lm thng ngy, vi tm khng vng mc. Nh

Hotei mang bao qu i chi/dy con nt.
Happy Chinaman
41
Anyone walking about Chinatowns in America will observe statues of a stout fellow
carrying a linen sack. Chinese merchants call him Happy Chinaman or Laughing Buddha.
This Hotei lived in the Tang dynasty. He had no desire to call himself a Zen master or to
gather many disciples around him. Instead he walked the streets with a big sack into
which he would put gifts of candy, fruit, or doughnuts. These he would give to children
who gathered around him in play. He established a kindergarten of the streets.
Whenever he met a Zen devotee he would extend his hand and say: Give me one
penny.
Once as he was about to play-work another Zen master happened along and inquired:
What is the significance of Zen?
Hotei immediately plopped his sack down on the ground in silent answer.
Then, asked the other, what is the actualization of Zen?
At once the Happy Chinaman swung the sack over his shoulder and continued on his
way.
# 12
42
Mt v Pht
Tokyo vo thi Minh Tr Thin Hong, c hai v thy vi tnh cch hon ton khc
nhau. Unsho l v thy Chn Ngn Tng, gi mi l lut ca nh Pht rt k lng. ng
khng bao gi ung ru, v khng bao gi n g sau 11 gi sng. V thy kia l Tanzan,
mt gio s trit ti i Hc Hong Gia, chng bao gi gi l lut g. Khi mun n l n,
khi mun ng ngy l ng.
Ngy n Unsho n thm Tanzan lc Tanzan ang ung ru. Pht t khng c cho
ngay c mt git ru chm li mnh.
, anh i, ung mt ly nh.
Ti khng bao gi ung ru! Unsho nhn mnh nghim trng.
Ngi khng ung th khng phi l ngi, Tanzan ni.
Anh ni ti khng l ngi ch v ti khng m ung ru! Unsho ni gin d. Nu

ti khng l ngi th ti l g?
Mt v Pht, Tanzan tr li.
Bnh:
Mc ch ti hu ca Pht php l a n Gic ng, tc l tnh thc. Ngi Gic Ng

n Nit Bn, tc l la ttTm Tnh Lng.
43
Tt c nhng kinh in, nhng cha chin, nhng tng on, nhng qui lut c dng ra
ch gip ngi ta t c mc tiu ti huTm Tnh Lng. Chng ch l dng c, l
phng tin. C nhng th phng tin ny th tt, nhng nu khng c th cng khng
h g, nu ngi ta vn c th gic ng m khng cn chng. Phng tin no dng cng
c v khng dng cng c. Ngi ta c th i b, i xe p, i xe my, i xe hi, i
my bay n mt ni no . Chng cch i no l bt buc c.
Ung ru m c tm Pht, tc l nhn ngi khc l Pht, nh Tanzan, th c ung

cng chng h hn g.
Ngc li, gi mi l lut gt gao m tm sn rt nhy nh Unsho, th cng chng c

g.
Trn ng tu tp, ta phi bit iu g l mc tiu, iu g ch l phng tin. Rt tic l

nhiu ngi thch chp vo hnh thc m qun ni dung, chp vo phng tin m b ri
mc ch.
A Buddha
In Tokyo in the Meiji era there lived two prominent teachers of opposite characteristics.
One, Unsho, an instructor in Shingon, kept Buddhas precepts scrupulously. He never
drank intoxicants, nor did he eat after eleven oclock in the morning. The other teacher,
Tanzan, a professor of philosophy at the Imperial University, never observed the
precepts. When he felt like eating, he ate, and when he felt like sleeping in the daytime,
he slept.
One day Unsho visited Tanzan, who was drinking wine at the time, not even a drop of
which is supposed to touch the tongue of a Buddhist.
Hello, brother, Tanzan greeted him. Wont you have a drink?
44
I never drink! exclaimed Unsho solemnly.
One who does not drink is not even human, said Tanzan.
Do you mean to call me inhuman just because I do not indulge in intoxicating liquids!
exclaimed Unsho in anger. Then if I am not human, what am I?
A Buddha, answered Tanzan.
(#13)
45
ng bn
Tanzan v Ekido i chung vi nhau trn con ng bn ly. Ma ang ri nng ht.
n mt khc quanh, h gp mt c gi xinh xn mc Kimono v mang ai lng, khng

vt qua ng t c.
i, c em, Tanzan ni ngay. B c gi trn i tay, thin s mang c qua vng bn.
Ekido chng h ni mt li no na, cho n ti khi h sp n cha tm ngh. Ekido

khng cn nhn c. Ngi tu hnh chng ta khng k cn ph n, Ekido ni vi
Tanzan, nht l cc c gi tr v p. Nguy him. Sao thy lm vy?
Thy b c y xung ng ri, Tanzan ni. Con cn b c y sao?
Bnh:
Tanzan l v gio s trit ti i Hc Hong Gia (Nht), m ta va bit n trong truyn

Mt v Pht.
Tm tnh thc, tm Pht, l tm khng vng mc, tm v chp.

Khng vng mc vi l lut nam n th th bt thn.
Khng vng mc vi hnh nh ngi p v i dc trong lng.
Vic phi lm th lm. Nn gip c y qua ng l gip. L lut khng quan trng bng
gip ngi.
46
Lm xong l qun, chng cn vng g trong tmkhng vng bn v ngi p,
khng vng bn v chuyn ph lut, khng vng bn v chuyn ngi c nh n
mnh khng
Khng g c. Tm Khng.
ng khc, tm cha gic ng, nh Ekido, d b hong lon v vng bn iul

lut, hnh nh ngi p, s hi nguy him, nghi ng thy ca mnh
Sng l hnh ng gip ngi khi ngi cn gip. Tm khng vng mc th hnh
ng d. Tm vng mc th tri t tng v tri c tay chn, chng lm g c, chng
gip ai c.
u ca bi ny l ng bn. Con ng c g l quan trng m phi ly n lm

u ?
Chng ta l nhng khch l hnh trn con ng bn ca ci ta b. Nu chng ta t mnh

lm bn, b nhng ngi khc qua ng cho khi lm bn, m khng n h vng
bn g c, th l Tm B Tt.
Muddy Road
Tanzan and Ekido were once travelling together down a muddy road. A heavy rain was
still falling.
Coming around a bend, they met a lovely girl in a silk kimono and sash, unable to cross
the intersection.
Come on, girl, said Tanzan at once. Lifting her in his arms, he carried her over the
mud.
Ekido did not speak again until that night when they reached a lodging temple. Then he
no longer could restrain himself. We monks dont do near females, he told Tanzan,
especially not young and lovely ones. It is dangerous. Why did you do that?
I left the girl there, said Tanzan. Are you still carrying her?
(#14)
47
Shoun v m
Shoun l mt v thy v thin To ng. Khi cn l hc tr, b ca Shoun qua i,
Shoun phi chm sc m.
Mi khi vo phng thin, Shoun lun lun mang m i theo. V c m i theo, mi khi
Shoun ving mt tu vin, ng khng th sng chung vi cc v s khc. V vy Shoun
xy mt nh nh lo cho m. Shoun chp li kinh sch, v thi ca nh Pht, v nh
nhn c t tin mua thc phm.
Khi Shoun mua c cho m, ngi ta ch giu ng, v ngi tu hnh khng c n c.
Nhng Shoun khng mng. Tuy nhin, m ca Shoun th bun, thy con mnh b ci
ch. Cui cng b ni vi Shoun: M ngh l m s thnh ni c. M cng c th n chay
c. B thnh ni c, v m con nghin cu chung vi nhau.
Shoun yu nhc v l nhc s gii v n hc, M shoun cng chi n hc. Nhng m
trng trn hai m con chi n vi nhau.
C mt m mt c gi tr i ngang nh v nghe nhc. Cm xc qu, c bn mi Shoun

n nh c m hm sau v nh n. Shoun ng . Vi ngy sau Shoun gp li c y
ngoi ph v cm n lng hiu khch ca c. Mi ngi ci ch, v Shoun n nh
mt c gi lng chi.
Ngy n Shoun i thuyt ging mt cha xa. Vi thng sau ng tr v nh v bit m

va cht. Cc bn khng bit tm ng u, nn tang l bt u.
48
Shoun bc ln, dng gy g vo quan ti. M, con v y, ng ni.
M mng con v, ng tr li th cho m.
Vng, con cng mng, Shoun tr li. Ri ng ni mi mi ngi quanh ng: L tang
xong. Cc bn c th ha tng.
Khi Shoun rt gi, ng bit ngy cui gn k. Mt bui sng, ng gi cc t li

quanh ng, ni cho h bit ng s ra i vo lc tra. Thp nhang trc nh m v thy c,
ng vit mt bi th:
Nm mi su nm gng sng t t
i ng ti trong th gii ny
Gi ma ngng, my ht
Tri trong xanh mt mnh trng y
Cc t ng quanh ng, tng kinh, v Shoun ra i khi kinh cn ang tng.

.
Bnh:
Ngi ta ngh rng xut gia l ra khi nh, b cha b m i tu. Nhng u c Pht
no cn con lo cho m tng ngy, ngay c lc ngi thin l lc cn yn tnh nht, cng
mang m theo bn cnh chm sc.
Ngoi gnh nng tin bc v cng kh, cn gnh nng b ngi i ci ch. Mang gnh
nng lo cho m, chnh l bng chng c th nht ca tnh yu.
49
Khng ch lo v th cht, m Shoun cn lo v pht trin tinh thn ca mchi nhc
cng m, nghin cu Pht php cng m, v m rt cuc cng thnh ni c, m rng tm
m trn ng tu hc. Cn ci lo no ln cho bng.
V yu m, nn Shoun knh trng ph n, k c gi lng chi. V knh trng ph n,

ngay c khi ngi khc ci mnh l giao du vi ngi xu.
Khi m cht Shoun thay m ni chuyn vi mnh, l do cm thy gn gi m n

mc thy c m trong mnh, v m ni c li m qua ming mnh.
Thc s th, trong ta c cha m v tt c t tin ta.
Bi v Shoun bit m trong Shoun, nn Shoun chng bun g c. Ni chuyn vi m

xong l im tnh bo mi ngi c th ha tng xc m.
Cho n ngy cui i, vn khng qun m v thy.
n ngy cui i, Shoun mi xc nhn l mnh gic ngGi ma ngng, my

ht, tri trong xanh mt mnh trng y.
Shoun and His Mother
Shoun became a teacher of Soto Zen. When he was still a student his father passed away,
leaving him to care for his old mother.
Whenever Shoun went to a meditation hall he always took his mother with him. Since she
accompanied him, when he visited monasteries he could not live with the monks. So he
would build a little house and care for her there. He would copy sutras, Buddhist verses,
and in this manner receive a few coins for food.
When Shoun bought fish for his mother, the people would scoff at him, for a monk is not
supposed to eat fish. But Shoun did not mind. His mother, however, was hurt to see the
others laugh at her son. Finally she told Shoun: I think I will become a nun. I can be a
vegaterian too. She did, and they studied together.
Shoun was fond of music and was a master of the harp, which his mother also played. On
full-moon nights they used to play together.
One night a young lady passed by their house and heard music. Deeply touched, she
invited Shoun to visit her the next evening and play. He accepted the invitation. A few
days later he met the young lady on the street and thanked her for her hospitality. Others
laughed at him. He had visited the house of a woman of the streets.
50
One day Shoun left for a distant temple to deliver a lecture. A few months afterwards he
returned home to find his mother dead. Friends had not known where to reach him, so the
funeral was then in progress.
Shoun walked up and hit the coffin with his staff. Mother, your son has returned, he
said.
I am glad to see you have returned, son, he answered for his mother.
Yes, I am glad too, Shoun responded. Then he announced to the people about him:
The funeral ceremony is over. You may bury the body.
When Shoun was old he knew his end was approaching. He asked his disciples to gather
around him in the morning, telling them he was going to pass on at noon. Burning
incense before the picture of his mother and his old teacher, he wrote a poem:
For fifty-six years I lived as best I could,

Making my way in this world.
Now the rain has ended, the clouds are clearing,
The blue sky has a full moon.
His disciples gathered about him, reciting a sutra, and Shoun passed on during the
invocation.
(#15)
51
Khng xa Pht v
Mt sinh vin i hc thm thin s Gasan v hi ng: bao gi thy c Thnh Kinh
Thin cha gio cha?
Cha, c cho ti nghe i, Gasan ni.
Ngi sinh vin m Thnh Kinh v c phc m Thnh Matthew: V ti sao li lo o

qun? Hy xem cc bng hu ngoi ng mc th no. Chng khng lm vic, khng dt
vi, nhng ti ni tht vi cc bn ngay c vua Solomon trong tt c vinh quang ca mnh
cng khng mc p nh cc bng hoa ng lo n ngy mai, v ngy mai s t lo
cho n.
Gasan ni, Ai ni nhng li ny, ti xem l mt ngi gic ng.
Ngi sinh vin c tip: Xin v bn s c, tm v bn s thy, g ca v ca s m

cho bn. Bi v ai xin th s nhn, ai tm th s thy, v ai g ca s c m ca.
Gasan ni: Tuyt vi. Ai m ni iu ny th khng xa Pht v.
Bnh:
l cc li ni ca Gisu ca Nazareth. Cc iu su thm trong con tim ca con

ngi vt bin gii tn gio m nhiu tn ca cc tn gio thch lp nn bng nhng
ro cn phn bit ta ng h sai.
52
ng lo n ngy mai tc l sng y lc ny. l Thin.
Tm th s thy tc l mun thnh tm tm chn l th s c lc c. l Pht php.
Gasan Jseki ( 127523.11.1366) l mt thin s To ng Nht Bn. L

hc tr ca Keizan Jokin, v c cc hc tr: Bassui Tokush, Taigen Sshin, Tsgen
Jakurei, Mutan Sokan, Daisetsu Srei, v Jipp Rysh.
Not Far From Buddhahood
A university student while visiting Gasan asked him: Have you even read the Christian
Bible?
No, read it to me, said Gasan.
The student opened the Bible and read from St. Matthew: And why take ye thought for
raiment? Consider the lilies of the field, how they grow. They toil not, neither do they
spin, and yet I say unto you that even Solomon in all his glory was not arrayed like one of
theseTake therefore no thought for the morrow, for the morrow shall take thought for
the things of itself.
Gasan said: Whoever uttered those words I consider an enlightened man.
The student continued reading: Ask and it shall be given you, seek and ye shall find,
knock and it shall be opened unto you. For everyone that asketh receiveth, and he that
seeketh findeth, and to him that knocketh, is shall be opened.
53
Gasan remarked: That is excellent. Whoever said that is not far from Buddhahood.
#16
54
Dy kiu h tin
Mt bc s tr Tokyo tn Kusuda gp mt ngi bn hc chung i hc ang hc
thin. Chng bc s tr hi thin l g.
Ti khng th ni vi anh n l g, ngi bn tr li, nhng ti chc mt iu l, nu

anh hiu thin, anh s khng s cht.
c, Kusuda ni. Thi s th. Lm sao ti tm c mt v thy?
n gp thin s Nan-in, ngi bn ni.
Kusuda n thm Nan-in. Anh ta mang theo mt con dao 2 tc ri th xem thin s
c s cht khng.
Khi Nan-in thy Kusuda ng ni to: Cho, bn qu. Khe khng? Lu qu khng gp.
Kusuda ly lm l, mi tr li: Chng ta cha gp nhau bao gi!
Phi ri, Nan-in tr li. Ti nhm anh vi mt ngi bc s khc ang hc thin
y.
Vi pht u tin nh vy, Kusuda mt c hi th thin s, v vy bt c d anh mi hi

thin s cho hc thin.
55
Nan-in ni: Thin khng phi l vic kh. Nu anh l bc s, hy cha bnh vi lng
nhn i.
Kusuda thm Nan-in ba ln. Mi ln Nan-in u bo mt iu duy nht. Bc s khng

nn tn thi gi y. i v v chm sc bnh nhn.
Kusuda vn khng r l ti sao cc li dy nh th c th lm ngi ta ht s cht. V vy

trong ln thm th t, anh phn nn: Bn ti ni khi ngi ta hc thin ngi ta ht s
cht. Mi ln ti n y thy ch bo ti lo cho bnh nhn ca ti. Chuyn ti bit
ri. Nu thin ca thy ch c vy, ti s khng n y hc thy na.
Nan-in mm ci v v vai chng bc s. Ti qu kht khe vi anh. ti ch cho anh

mt cng n. Thin s ni cho Kusuda nghe cng n Khng ca Thin s Joshu, l cng
n u tin lm sng t tr c trong sch V Mn Quan.
Kusuda suy ngh v cng n Khng trong hai nm. Cui cng chng cm thy tm mnh
vng chi. Nhng thin s bnh phm: Anh vn cha vo bn trong.
Kusuda tip tc tp trung t tng thm mt nm ri na. Tm ca chng tr nn lng.

Cc vn tan bin. Khng tr thnh chn l. Anh chm sc cho bnh nhn rt t t
v, d l khng bit chuyn , anh thot khi lo u v sng hay cht.
V khi anh n thm Nan-in, v thy ch mm ci.
Bnh:
Ch nh hi thm vui v ln gp nhau u tin m thin s Nan-in v tnh lm tiu i

nh th d dn ca Kusuda.
Tinh yu ca thin l Hy chm sc cho bnh nhn t t. Tc l: (1) Hy lm nhng

vic hng ngy (2) vi t tm (3) i vi ngi khc.
V l tinh yu cho nn ln no Nan-in cng lp i lp li bao nhiu .
56
Nhng Kusuda phn nn (v cha tr tu v trc nghim hiu), cho nn Nan-in
mi ni thy qu kht khe, cho tr xung cp thp hn mt t, hc cng n vy.
Cng n Joshus Mu l Ci khng ca Triu Chu. Joshu l tn ting Nht ca thin

s Trung quc Triu Chu. Cng n ny cn c gi l Con ch ca Triu Chu v
nh th ny:
Mt v s hi Triu Chu.
Con ch c Pht tnh khng?
Triu Chu tr li: Khng
Mu trong ting Nht l V trong ting Trung, v Khng trong ting Vit. Mu cn c m
nh ting sa ca ch.
Ni theo c vi khng, th mi sinh linh ang trong 6 no lun hitri, ngi,

Atula, sc sinh, a ngc, ng quu c th thnh Pht, tc l u c Pht tnh. Ch l
sc sinh, ng nhin l c Pht tnh.
Nhng Pht tnh l g? L Khng. y khng phi l khng c m l Khng ca

Bt Nh Tm Kinh: Khi B tt Qun-t-ti thc hnh tr tu Bt Nh thm su, thy r
[mi th] l Khng, ngi lin vt qua mi kh nn.
Khng y l Tuyt i, l cn tnh tht ca c v tr tng i quanh ta v trong

ta.
Suy t v Khng, d l i ng vng, cng s a ta n chyu thng mi

ngi v khng cn s hi.
Tm li: i ng tr c suy ngh phc tp khoa bng l i ng vng, ng thp.
ng trc tip, ng cao l Sng bng t tm vi mi ngi, hng ngy. l tinh

yu ca Thin. Thin l sng, khng phi l l thuyt.
57
Stingy in Teaching
A young physician in Tokyo named Kusuda met a college friend who had been studying
Zen. The young doctor asked him what Zen was.
I cannot tell you what it is, the friend replied, but one thing is certain. If you
understand Zen, you will not be afraid to die.
Thats fine, said Kusuda. I will try it. Where can I find a teacher?
Go to the master Nan-in, the friend told him.
So Kusuda went to call on Nan-in. He carried a dagger nine and a half inches long to
determine whether or not the teacher was afraid to die.
When Nan-in saw Kusuda he exclaimed: Hello, friend. How are you? We havent seen
each other for a long time!
This perplexed Kusuda, who replied: We have never met before.
Thats right, answered Nan-in. I mistook you for another physician who is receiving
instruction here.
With such a beginning, Kusuda lost his chance to test the master, so reluctantly he asked
if he might receive Zen instruction.
Nan-in said: Zen is not a difficult task. If you are a physician, treat you patients with
kindness. That is Zen.
Kusuda visited Nan-in three times. Each time Nan-in told him the same thing. A
physician should not waste time around here. Go home and take care of you patients.
It was not yet clear to Kusuda how such teaching could remove the fear of death. So on
his fourth visit he complained: My friend told me when one learns Zen one loses the fear
of death. Each time I come here all you tell me is to take care of my patients. I know that
much. If that is your so-called Zen, I am not going to visit you any more.
Nan-in smiled and patted the doctor. I have been too strict with you. Let me give you a
koan. He presented Kusuda with Joshus Mu to work over, which is the first mind
enlightening problem in the book called The Gateless Gate.
58
Kusuda pondered this problem of Mu (No-Thing) for two years. At length he thought he
had reached certainty of mind. But his teacher commented: You are not in yet.
Kusuda continued in concentration for another year and a half. His mind became placid.
Problems dissolved. No-Thing became the truth. He served his patients well and, without
even knowing it, he was free from concern over life and death.
Then when he visited Nan-in, his old teacher just smiled.
#17
59
Mt d ngn Vui hay lo?
Pht ni mt d ngn trong kinh:
Mt ngi n ng i ngang cnh ng v gp con cp. Anh ta chy, cp ui theo. Chy

n mt vc su, anh nm r ca mt dy leo v nhy xung vc. Con cp ng trn vc
i anh. Run ry, anh ta nhn xung y vc, mt con cp khc ang i di y n
anh. Ch c si dy leo ang gi anh li.
Hai con chut, mt trng mt en, ang gm si dy leo. Anh thy mt qu du chn
mng gn anh. Mt tay nm si dy leo, tay kia anh hi tri du. Ngt i l ngt!
Bnh:
Truyn ny c nhiu phin bn hi khc nhau cht nh, v nhiu ngi c nhng cch
gii thch khc nhau. Chng ta s gii thch chuyn ny theo tinh thn Thin tng.
Cp trn vc v cp di vc, tng trng cho iu khng trnh c l s cht.

V cng tng trng cho hai gii hn ca i ngi: Cp sau lng (trn vc) l qu kh,
cp trc mt (di vc) l tng lai.
i ngi nm gia qu kh v tng lai. Si dy leo tng trng cho i ngi.
Chut trng chut en l biu tng ca ngy v m, a con ngi dn n s cht.
Cuc sng ch tm thi, v ta nht nh s c ngy cht.
60
Th tri du l tng trng cho iu g?
Khoi lc tm thi lm cho ta si m m qun mt ci nguy ang gp (nh mt s ngi

gii thch)?
Nhng nu khng n du cho tha thch, th lm g by gi?
Tm thin l tm rng lng, khng lo lng v s cht, khng gnh nng qu kh v

khng lo s cho tng lai.
Sng tht l sng y lc ny. ng lo chuyn khng lo c. Trc cp sau cp,

nu n lc phi cht l ta s phi cht, khng cng c, khng th chn la c.
Nhng tri du trc mt, ta c c hi chn la. Mt l hng mt ngt ca n, hai l

s hi lm ta khng thy c tri du, khng hng c n.
Thin l khng lo s. An lc vui sng vi lc ny y.
A Parable
Buddha told a parable in a sutra:
A man traveling across a field encountered a tiger. He fled, the tiger after him. Coming to
a precipice, he caught hold of the root of a wild vine and swung himself down over the
edge. The tiger sniffed at him from above. Trembling, the man looked down to where, far
below, another tiger was waiting to eat him. Only the vine sustained him.
Two mice, one white and one black, little by little started to gnaw away the vine. The
man saw a luscious strawberry near him. Grasping the vine with one hand, he plucked the
strawberry with the other. How sweet it tasted!
#18
61
Nguyn L u Tin
Nu n cha Obaku Kyoto ta s thy mt dng ch khc Nguyn L u Tin. Cc
ch ny ln l thng, v nhng ngi rnh th php lun lun thn phc chng nh l
nhng tc phm hng u. Cc ch ny do Kosen vit hai trm nm v trc.
Lc vit, thin s vit trn giy, sau cc ngh nhn lm bn khc ln hn bng g.
Trong khi thin s vit, c mt ngi t bo gan bn cnh, v ny ha nhiu lt
mc cho thin s vit my ch ny v lun lun ph bnh th php ca thin s.
Cha c, v t ni vi Kosen sau ln vit u.
Ci ny th sao?
Ngho nn. D hn ci trc, v t ni.
Kosen kin nhn vit ht t ny n t khc cho n khi 84 ch Nguyn L u Tin

c vit, m v t vn cha ng .
Ri, khi v t bc ra ngoi mt lc, Kosen ngh: y l c hi mnh thot c

con mt sc bn ca hn, v thin s vit vi v, vi tm trng rng mi tp nim.
Nguyn L u Tin.
62
Mt tc phm tuyt vi, v t tuyn b.
Bnh:
Ta khng th lm g tt nu ta b phn tm. L do phn tm c th l l do rt tm

thng nh l c hc tr ng ph phn. Ta c th lo lng v phn tm rt phi l, nh l
thy s tr ch, chuyn gia s ngi khng bit g ch
Rng hn, trong i sng hng ngy, ta c th b phn tm bi th tp nim: S mi

ngi ch ci, s mt uy tn, s c ngi gin, s khng ai khen Cc tp nim ny
lm ta phn tm hng ngy v chng lm c g tt.
Tm trng rng mi tp nimcn gi l V Tml Nguyn L u tin ca Thin.
The First Principle
When one goes to Obaku temple in Kyoto he sees carved over the gate the words The
First Principle. The letters are unusually large, and those who appreciate calligraphy
always admire them as being a masterpiece. They were drawn by Kosen two hundred
years ago.
When the master drew them he did so on paper, from which workmen made the larger
carving in wood. As Kosen sketched the letters a bold pupil was with him who had made
several gallons of ink for the calligraphy and who never failed to criticize his masters
work.
That is not good, he told Kosen after the first effort.
How is that one?
Poor. Worse than before, pronounced the pupil.
Kosen patiently wrote one sheet after another until eighty-four First Principles had been
accumulated, still without the approval of the pupil.
Then, when the young man stepped outside for a few moments, Kosen thought: Now is
my chance to escape his keen eye, and he wrote hurriedly, with a mind free from
disctraction. The First Principle.
A masterpiece, pronounced the pupil.
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63
Li khuyn ca m
Jiun, mt thin s thi S Qun, l mt hc gi ting phn Sanskrit ni ting i
Tokugawa. Khi cn tr, Jiun thng thuyt ging cho cc thin s khc.
M Jiun nghe iu ny v vit cho chng mt l th:
Con, m khng ngh l con mun theo Pht v con mun tr thnh mt quyn t in
sng cho mi ngi. Chng c gii hn no cho thng tin v l gii, vinh quang v danh
d c. M mong con b ht cc vic thuyt ging ny. Vo tu trong mt thin am nh ti
mt gc ni xa. Dng thi gian thin v nh m c th gic ng.
Bnh:
Tokugawa Yoshinobu (28.10.1837-22.11.1913) l S Qun (Shogun) cui cng ca

Nht Bn, cho n ngy ch s qun chm dt (1868).
Jiun (1718-1804) l mt v s Chn Ngn Tng (Shingon) v l mt nh ci t Pht gio

thi Tokugawa Nht. Jiun ch trng vo gio dc Pht hc v ci t o c trong tm
ta. Jiun rt gii v mi kha cnh ca Pht php, vit cc sch dy ting phn Sanskrit u
tin Nht, v thnh lp ngnh hc v lut (vinaya) trong Chn Ngn Tng.
Bi vit ny nu ln vn chng ta thng nghe cc v thy ln ca nhn loi ni ti

ni lui rt thng xuyn: ng l thuc vo ngn t tm tr tu v chn l.
Lo t ni: o m c th gi l o th khng l o vnh vin, tn m c th gi l tn

th khng l tn vnh vin.
Pht gia dy ta khng nn chp vo danh sc. Danh l tn, ch ngn ng, tc l khng
nn chp vo ngn ng.
64
Ch ngha ngn t cc k gii hn, hn na li to ra ri rm nhiu hn l tr tu. Khi
anh ch yu nhau, ch nhn nhau khng ni m c th hiu nhau su thm. Khi hai v
chng sp ly d, mt t n ch c 2 mu t, cng ch ra, khng ch lm 2 m l 200 ln,
c l do gy ln ngy m.
Hiu bit v chn l khng n qua ngn t m qua cm xc v trc gic. Ti bit em
yu ti v ti cm c iu v trc gic (bit ngay) iu , m chng cn ngn ng
hay l lun. Hiu bit v tr tu, v qu tim con ngi v chn l ca cuc , n t
cm xc v trc gic. Ngn ng v l lun nu c gip th may ra ch l 1 phn trm.
Ngn ng v l lun gip th t m hi th c th nhiu. Hc tr mi hc lun l thch

dng ngn t lm nhm l lun kiu v h cho nh th l bit. Cho n vi mi
nm sau, nu h c tin b, h s khm ph ra l h chng bit g ht v ch tn thi
gi gy ln.
Hn na, l lun, ngn ng, v thuyt ging, thng i theo cc trng pho tay v cc ca
tng cho ging vin, ch lm cho ci ti ca ging vin d b ung thi.
Tnh lng (thin) gip cho chng ta lm m ci ti xung (khng l lun, khng tranh
ci, khng c cc trng pho tay) v nghe c cm xc v nhng cm nhn ca
mnh v chnh mnh, v ngi khc, v v th gii quanh mnh. mi l cch hiu
bit v c c tr tu.
M Jiun, ch khng phi l b, vit th khuyn bo, ngha l ph n thng gii hn

hn n ng v cm xc v trc gic. n ng thng lc trong ngn ng v l lun.
M cn c ngha l tm. M ta l tm ta. V tm ta mun ta phi tnh lng c th

gic ng, tc l tm tr li c cn tnh trong sng ca tm.
65
A Mothers Advice
Jiun, a Shogun master, was a well-known Sanskrit scholar of the Tokugawa era. When he
was young he used to deliver lectures to his brother students.
His mother heard about this and wrote him a letter.:
Son, I do not think you became a devotee of the Buddha because you desired to turn into
a walking dictionary for others. There is no end to information and commentation, glory
and honor. I wish you would stop this lecture business. Shut yourself up in a little temple
in a remote part of the mountain. Devote your time to meditation and in this way attain
true realization.
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Ting v ca mt bn tay
Mokurai, Ting Sm Tnh Lng, l thin s tr tr cha Kennin. S c mt t nh tn
Toyo mi 12 tui. Toyo thy cc t n anh vo phng thy mi sng v ti nhn
gio hun trong lp ring mt thy mt tr v c hng dn c nhn v cch dng
cng n chn tm tr khng i lang thang.
Toyo cng mun c vo lp ring.
Mokurai ni, i mt thi gian . Con cn nh.
Nhng Toyo nng nc xin, v vy cui cng thy cng ng .
Chiu ti, cu b Toyo n ng gi, trc ca phng thy Mokurai dng lm lp ring.
Cu nh mt ting cng bo hiu c mt, gp mnh cho l php ba ln ngoi ca, v
bc vo ngi yn lng mt cch l trc mt thy,
Con c th nghe m thanh ca hai bn tay khi hai tay v vo nhau, Mokurai ni. By
gi ch cho thy ting v ca mt bn tay.
Toyo ci cho v v phng suy ngh v cu hi. T ca s cu c th nghe nhc ca

cc c geishas. A, ti c ri! cy b tuyn b.
67
Sng hm sau, khi thy hi cu trnh by ting v ca mt bn tay, Toyo lm ting nhc
ca geishas.
Khng, khng, Modurai ni. Khng bao gi c. khng phi l ting v ca mt

bn tay. Con chng hiu g c.
Ngh l nhc ca geishas ct t dng suy tng, Toyo chuyn ch n mt ni yn

lng hn. Cu b thin nh. Ting v ca mt bn tay l g? Cu b nghe ting nc
nh git. Ti c ri, Toyo ngh.
Khi Toyo n gp thy sau , cu b bt chc ting nc nh git.
Ci g vy? Mokurai hi. l ting nc nh git, nhng khng phi l ting v ca

mt bn tay. C thm i.
Hoi cng Toyo thin nh nghe ting v ca mt bn tay. Cu nghe ting th di ca

gi. Nhng ting cng b thy gt b.
Ting v ca mt bn tay cng khng phi l ting ve ku.
Hn mi ln Toyo vo thm Mokurai vi nhng loi ting khc nhau. Tt c u trt.

C mt nm, cu b suy ngh ting g c th l ting v ca mt bn tay.
Cui cng Toyo vo c thin nh tht s v vt ln trn tt c mi m thanh . Ti

chng cn tm c ting no na, sau ny cu b gii thch, v vy ti t c m
thanh im lng.
Toyo t c ting v ca mt bn tay.
Bnh:
68
Takeda Mokurai (1854-1930) (Silent Thunder Ting Sm Tnh Lng) i tu lc cn
nh v c hun luyn bi cc thin s hng u thi . Mokurai tr thnh s tr tr
cha Kennin, mt trong nhng ngi cha c nht v quan trng nht Kyoto, Nht, vo
nm 1892 khi Mokurai ch 38 tui. Mokujrai cn l mt ha s ni ting vi tn Sayu Ni
ng. Sayu v mt trong nhng bt danh ca Mokurai l Sayutei, v Ni ng l ch
cha Kennin.
Bi ny ni n th tc l ngha khi n gp thy c lp ring vi thy (sanzen) rt

r.
Dng cng n chn tm tr khng i lang thang. y chnh l yu tnh ca cng n.

a s cng n khng phi l mt cu hi cho mt cu tr li bng ch ngha hay l lun,
nh cu hi ting v ca mt bn tay y.
Ngi hc tr, trong tin trnh tm cu tr li, s t nhin tm mi cch tp trung t

tng, khng cho t tng i lang thang. Tm s lng t t, nh nghe ting nhc, n
ting nc nh git, ting th di ca gi
n mt lc no , tm hon ton tnh lng n ni khng cn m thanh no c th

lm cho ta b phn tm. Tai nghe th vn nghe, nhng tm hon ton khng xao ng.
l vt ln trn mi m thanh.
Nhng ti sao li l tm c m thanh tnh lng (soundless sound)?
m thanh tnh lng (soundless sound) cng l m thanh ca tnh lng (sound of silence)
nh tn mt bn nhc ca Simon and Garfunkel hay ting thm trong ngc ni li hay
ca thin s Kiu Tr Huyn.
Tc l, trong tnh lng ta nghe, thy, hiu hay ng c nhiu iu m khi tm ta

b phn tm v cc ting ng ta khng nghe, khng thy, khng hiu.
iu ny th chng ta ai cng c kinh nghim long thong phn noi khi ta tnh
lng, chng lm g c, chng suy ngh g c, t nhin bao nhiu tng sng to li a
n. Tnh lng lm con ngi thng thi ra, bao nhiu v thy ni nh th.
Ti sao v hc tr trong truyn ny ch mi 12 tui?
Tha, v: (1) 12 tui th t c ting ng trong u t nhng lo lngcon ci, cng vic,
chuyn nh, chuyn ca, chuyn tin bc, chuyn n nn v (2) 12 tui th t c kin
thc l lun m c thnh kin Lm sao mt tay m pht ra ting v c? V l!
Tc l nu ci tm ta cng nh nhng, gin d, v khng c chp, nh tr th, th ra s

thin d hn v t gic ng d hn.
Mun vo c thin ng th hy nh tr th.
69
The Sound of One Hand
The master of Kennin temple was Mokurai, Silent Thunder. He had a little protg named
Toyo who was only twelve years old. Toyo saw the older disciples visit the masters
room each morning and evening to receive instruction in sanzen or personal guidence in
which they were given koans to stop mind-wandering.
Toyo wished to do sanzen also.
Wait a while, said Mokurai. You are too young.
But the child insisted, so the teacher finally consented.
In the evening little Toyo went at the proper time to the threshold of Mokurais sanzen
room. He struck the gong to announce his presence, bowed respectfully three times
outside the door, and went to sit before the master in respectful silence.
You can hear the sound of two hands when they clap together, said Mokurai. Now
show me the sound of one hand.
Toyo bowed and went to his room to consider this problem. From his window he could
hear the music of the geishas. Ah, I have it! he proclaimed.
The next evening, when his teacher asked him to illustrate the sound of one hand, Toyo
began to play the music of the geishas.
No, no, said Mokurai. That will never do. That is not the sound of one hand. Youve
not got it at all.
Thinking that such music might interrupt, Toyo moved his abode to a quiet place. He
meditated again. What can the sound of one hand be? He happened to hear some water
dripping. I have it, imagined Toyo.
When he next appeared before his teacher, he imitated dripping water.
What is that? asked Mokurai. That is the sound of dripping water, but not the sound of
one hand. Try again.
In vain Toyo meditated to hear the sound of one hand. He heard the sighing of the wind.
But the sound was rejected.
He heard the cry of an owl. This was also refused.
70
The sound of one hand was not the locusts.
For more than ten times Toyo visited Mokurai with different sounds. All were wrong. For
almost a year he pondered what the sound of one hand might be.
At last Toyo entered true meditation and transcended all sounds. I could collect no
more, he explained later, so I reached the soundless sound.
Toyo had realized the sound of one hand.
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Qu tim ti chy nh la
Soyen Shaku, thin s u tin n M, ni: Tim ti chy nh la nhng mt ti lnh
nh tro cht. Thin s c nhng quy lut thc hnh mi ngy trong i, nh sau:
Mi bui sng trc khi thay o qun, t nhang v ngi thin.
i ng ng gi mi ngy. n ng gi. n va , khng bao gi n mc tha mn.
Tip khch vi thi y nh lc ch mt mnh. Lc mt mnh, gi thi y nh lc tip

khch.
Cn trng trong li ni, v ni iu g th thc hnh iu y.
Khi c hi n, ng n vut mt, nhng lun lun suy ngh hai ln trc khi hnh
ng.
ng n hn v d vng. Nhn v tng lai.
C thi khng bit s ca mt anh hng v qu tim yu i ca mt em b.
Khi i ng, ng nh l gic ng cui trong i. Khi thc dy, ri khi ging tc th
nh l vt i mt i giy c.
Bnh:
Soyen Shaku ( , 1859 29.10.1919, sinh Kamakura, Japan, l thin s u tin

ging thuyt M. Thin s l Lo S (Roshi) ca dng thin Lm T v l s trng
72
ca c hai cha Kencho v Engaky Kamakura. Shaku l t ca Imakita Kosen v c
mt t rt ni ting trong vic mang Pht hc v Thin hc n phng Ty D.T.
Suzuki.
Tim ti chy nh la nhng mt ti lnh nh tro cht. Cu ny ch ngi tnh cm

nng nn nhng ngoi mt th lnh lng? Shaku nhn bn ngoi lnh lng tht.
Hay mun ni, nhng ci thy c bn ngoi (danh sc) khng nh hng ti, nhng t
i th mnh m trong ti?
D sao i na th, ni rng tim ti chy nh la nghe cng hi xa l vi Pht gia, v

Nit Bn (Nirvana) c ngha l la tt.
Cc bi ging ca Soyen Shaku M c SuzukI dch sang Anh ng trong quyn

Sermons of a Buddhist abbot: addresses on religious subjects
Tm qui lut sng hng ngy ca Shaku:
1. Mi bui sng trc khi thay , t nhang v ngi thin. Vi pht tnh lng hoc
cu nguyn s gip m u tm tnh lng cho mt ngy.
2. i ng ng gi mi ngy. n ng gi. n va , khng bao gi n mc tha

mn. Cc bc s ngy nay cng khuyn th.
3. Tip khch vi thi y nh lc ch mt mnh. Lc mt mnh, gi thi y nh lc

tip khch. Khi c khch th thnh tht (nh vi chnh mnh lc mt mnh), khi mt
mnh th nghim chnh (vi chnh mnh nh ang trc mt khch).
4. Cn trng trong li ni, v ni iu g th thc hnh iu y. li ni ng tin.

Thc hnh iu mnh ni. Ch khng phi Hy nghe iu ti ni, ng lm iu ti
lm. Thy o c gi v di tr thi no cng nhiu.
5. Khi c hi n, ng n vut mt, nhng lun lun suy ngh hai ln trc khi hnh
ng. C hi n khng chu nm ly m hnh ng, ri li trch tri chng thng ti!
6. ng n hn v d vng. Nhn v tng lai. lm iu g lm li th cng ng

ngi t ly ba g u hoi. Chp nhn l li lm ca mnh, ri ng dy v hng
hi i v hng tng lai.
7. C thi khng bit s ca mt anh hng v qu tim yu i ca mt em b. Anh

hng vi tm lng yu i v trong sng.
8. Khi i ng, ng nh l gic ng cui trong i. Khi thc dy, ri khi ging tc th
nh l vt i mt i giy c. Khng lo lng suy t mi th khi i ng. Thc dy th
hot ng ngay.
73
My Heart Burns Like Fire
Soyen Shaku, the first Zen teacher to come to America, said: My heart burns like fire
but my eyes are as cold as dead ashes. He made the following rules which he practiced
every day of his life.
* In the morning before dressing, light incense and meditate.
* Retire at a regular hour. Partake of food at regular intervals. Eat with moderation and
never to the point of satisfaction.
* Receive a guest with the same attitude you have when alone. When alone, maintain the
same attitude you have in receiving guests.
* Watch what you say, and whatever you say, practice it.
* When an opportunity comes do not let it pass you by, yet always think twice before
acting.
* Do not regret the past. Look to the future.
* Have the fearless attitude of a hero and the loving heart of a child.
* Upon retiring, sleep as if you had entered your last sleep. Upon awakening, leave your
bed behind you instantly as if you had cast away a pair of old shoes.
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Eshun ra i
Khi Thin c Eshun qu 60 v sp sa ri khi th gii ny, c bo vi v s sp mt
ng ci gia sn.
Ngi ngay ngn gia i ha tng, c bo h t la chung quanh.
C i! mt v s la ln, nng khng c?
Chuyn ch c my ngi ngu nh cu mi quan tm, Eshun tr li.
Ngn la bc cao, v ni c qua i.
Bnh:
Lm ch s ra i ca mnh c xem nh l mt sc mnh ca Pht gio. Ta khng lm

ch c c sinh, nhng t ra cng lm ch c t.
iu ny khc vi vn minh ty phng cm t ts sng l do thng ban cho con

ngi v ch thng mi c quyn ly i. a s cc quc gia Ty phng c lut cm
t tngi t t tht bi s b a ra ta v pht. Tuy nhin, mt s quc gia ngy nay
bi b lut cm t t. Rt nhiu ni lut cm t t vn cn , nhng ngi ta khng
cn dng ti.
75
Mt vn nng bng hn hin ang gy nhiu tranh ci u M l lut cm (hoc cho
php) vic gip ngi khc t t (assisted suicide, nh cc s gip Eshun ra i trong
chuyn ny).
Eshun l ni c xinh p trong bi Nu yu, hy yu cng khai trc y.
C i, nng khng c? y l cu ni ng c ghi vo sch k lc th gii v

ngu! Nng g em, mt nh my lnh y!
S im tnh ca mt ngi i vo ci cht. l mc tnh lng cui cng chng ta c

th t c.
Sao nhiu ngi chng ta s cht th nh? C g m phi s? Ai cng phi i mt ln,
khng lc ny th lc kia thi.
Nhng nu v l do g ta tm ci cht chy trn cuc i th cng l mt ci hn,

phi khng? Nht l khi lm sai, b a ra ta, chng hn. C gan lm th c gan vo t
tr n. Vic g phi chy trn bng ci cht?
Cho nn, im quan trng khng nm trong sng hay cht, m nm trong can m v tnh
lng ca ta khi chn ng no.
Eshuns Departure
When Eshun, the Zen nun, was past sixty and about to leave this world, she asked some
monks to pile up wood in the yard.
Seating herself firmly in the center of the funeral pyre, she had it set fire around the
edges.
O nun! shouted one monk, is it hot in there?
Such a matter would concern only a stupid person like yourself, answered Eshun.
The flames arose, and she passed away.
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Tng kinh
Mt nng dn nh mt v s Thin Thai tng kinh cho v qua i. Sau khi tng xong,
ngi nng dn hi: Thy ngh l v ti c c phc c nh tng kinh khng?
Khng nhng ch l v anh, m tt c sinh linh u hng li nh tng kinh, s tr li.
Nu thy ni tt c mi sinh linh u c li, ngi nng dn ni, v ti rt yu v

nhng ngi khc s n hip c y, ly i phc c ca c y. Vy thy lm n tng
kinh ch cho c y thi.
V s gii thch l ngi Pht t mun dng cng v cu phc c n mi sinh linh.
l li dy rt hay, ngi nng dn kt thc, nhng lm n cho mt ngai l. Ti c

anh chng lng ging th l v d dn vi ti. Lm n dp hn ra ngoi mi sinh linh
khc.
Bnh:
Trong mt cng c c ton th v tr. Tt c mi th u lin h cht ch vi nhau nh

cc ln sng ca mt i dng. Nn ta khng th lm tt cho mt ngi hay mt th m
khng tt cho tt c. Hoc ngc li, khng th lm xu cho mt ngi hay mt th m
77
khng lm xu cho tt c. Khng th ch dnh ring cho ngi ta yu, cng nh khng
th gt b ngi ta ght.
Hy ngh n khi nim ny trong cuc sng hng ngy nh hng ca bt k hnh
ng ln nh no ca ta, d tt hay xu, n nhng ngi gn ta, n mi trng ngay
ni ta ngi, ri lan thnh ph ca ta, ri quc gia ca ta, ri th gii ca ta.
Khng th ni rng: Ti qu nh b, vic ti lm chng n nhp g n ai c.
Mt ting gy mng tay c th rung ng n v lng th gii.
Reciting Sutras
A farmer requested a Tendai priest to recite sutras for his wife, who had died. After the
recitation was over the farmer asked: Do you think my wife will gain merit from this?
Not only your wife, but all sentient beings will benefit from the recitation of sutras,
answered the priest.
If you say all sentient beings will benefit, said the farmer, my wife may be very weak
and others will take advantage of her, getting the benefit she should have. So please recite
sutras just for her.
The priest explained that it was the desire of a Buddhist to offer blessings and wish merit
for every living being.
That is a fine teaching, concluded the farmer, but please make one exception. I have a
neighbor who is rough and mean to me. Just exclude him from all those sentient beings.
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Ba ngy na
Suiwo, t ca Hakuin, l mt v thy rt gii. Vo mt k m lp ring mt thy mt
tr (zazen) trong ma h, mt t t mt hi o min nam nc Nht n gp thy.
Hotei - tranh Hakuin
Suiwo cho cu mt cng n: Nghe ting v ca mt bn tay.
Ngi t 3 nm nhng khng gii c. Mt m n, nc mt dn da, cu vo

gp Suiwo. Con phi v nam, nhc nh v xu h cu ni, Con khng gii c cng
n ny.
i mt tun na v thin lin tc, Suiwo khuyn. Nhng gic ng vn khng n

c vi cu t. Th thm mt tun na, Suiwo ni. Ngi t vng li, nhng
cng ch hoi cng.
Thm mt tun na. Nhng li cng v ch. Tuyt vng, ngi t nn n xin v,
nhng Suiwo yu cu cu thin nm ngy na. Cng chng c kt qu g. Ri Suiwo ni:
Thin thm 3 ngy na, nu con khng t c gic ng, th con nn t t l hn.
Vo ngy th hai, cu t gic ng.
Bnh:
Hakuin Ekaku (1686-1769 hay 1685-1768) l mt trong nhng v thin s c nh hng

ln nht trn thin tng Nht Bn. Hakuin ci tin v pht huy thin Lm T t thi tr tr
v n mt, ch tm vo cch dy d kh khn c truyn, v trn ln thin qun v cng
n thnh cch luyn tp thng xuyn. nh hng ca Hakuin ln n mc tt c cc
79
thin s Lm T ngy nay u l hu nhn ca Hakuin v dng nhng phng cch luyn
tp m Hakuin dy.
Ci bao ca Hotei - tranh Hakuin
Hakuin chnh l thin s Vy ta ni trc y.
Suiwo v thy trong bi ny l hc tr ca Hakuin.
Bi ny ni n n lc d di t gic ng. Khng t gic ng c nu ta khng

cc lc c gng hiu bit.
Thng th thy bit khi no tr sp nm c chn l. Nn nhng lc nu tr mun

b cuc, thy s p tr i tip mt t na n thnh cng.
Ti sao gic ng c v g tht l b n nh th? C bao nm ngi hc tr c cm thy

mnh vn b tc ngu si tr tr nh , n mc c i b cuc. Ri ng mt ci th ht
nhin i ng nh l trong ti t nhin c mt cng tc bt n sng choang, ch khng
phi nh hc ton mi ngy hiu thm mt t, t ton cng, ln tr, ln nhn, ln chia, ln
phn s?
Tha, v chng ta c thi quen suy ngh vi lun l con ngi: C ci bn, th c ng th
mc. C v tr th c ngi lm ra, gi l Thng . Vy th ai sinh ra Thng ? B
T. Ln n ng ni T, ng c T khng bao gi ngng, d c suy ngh 100 nm.
Con g c trc hay ci trng c trc? Suy ngh 100 nm.
Trc khi ti sinh ra, ti t u n? Cht ri ti i u? Suy ngh 100 nm.
Cho nn t tng ca ngi suy t c th chy vng trn nh kin b ming a, b tc

hoi, khng i u c c, mun nm.
Cho nn lc ta suy lun ht cch, bit l v ch, v dp b mi suy lun i, v bt

u cm nhn bng xc cm v trc nghim, tc l cm nhn trc tip trong lng m
khng cn suy ngh, mt iu g su xa hn l suy lun, nh l: Thng l tnh
80
yutrong ta, trong mi ngi, v ni kt mi ngi li vi nhau, hay tt c mi th
ch u l nhng ln sng ca mt i dng S Tht m ta gi l Khng.
Nhng iu ny ta c th hiu t ti bng suy lun, nhng thc ra ta ch thc s hiu c

bng cm nhn rt r trong lng. Cng nh l tnh yu. Ch c yu l hiu c tnh yu;
khng th din t bng ngn ng hay l lun.
Tranh Hakuin Ekaku
Khi ta dp b suy lun v bt u cm xc v kinh nghim trc tip cc iu ny, t

nhin ta bng sng trong u: ht nhin i ng, nh ngi mi khm ph c tnh
yu: , y l tnh yu, vy m trc nay c sch hoi m chng bit n th no.
Ta ni v Ting v ca mt bn tay trc y.
T gic ng (enlightened, Satori trong ting Nht) khng c cng ngh vi t gic
ng nguyn thy dng trong Pht gia. Theo truyn thng, gic ng c ngha l t c
tnh lng v hiu bit n mc thnh B tt, thnh Pht. Satori trong thin tng Nht Bn
l mt mc hiu bit v trc nghim v tnh thc c thy xc nhn l mnh
c th lm thy (Roshi). y l bc u tin, trong nhiu bc gic ng, vi bc cui
cng l Nit Bn.
Three Days More
Suiwo, the disciple of Hakuin, was a good teacher. During one summer seclusion period,
a pupil came to him from a southern island of Japan.
Suiwo gave him the problem: Hear the sound of one hand.
81
The pupil remained three years but could not pass the test. One night he came in tears to
Suiwo. I must return south in shame and embarrassment, he said, for I cannot solve
my problem.
Wait one week more and meditate constantly, advised Suiwo. Still no enlightenment
came to the pupil. Try for another week, said Suiwo. The pupil obeyed, but in vain.
Still another week. Yet this was of no avail. In despair the student begged to be
released, but Suiwo requested another meditation of five days. They were without result.
Then he said: Meditate for three days longer, then if you fail to attain enlightenment,
you had better kill yourself.
On the second day the pupil was enlightened.
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82
i tranh lun ly ch ng
Bt k v s hnh hng no c th thng mt tranh lun v Pht php vi cc s sng
trong mt ngi cha u c quyn ng li trong cha. Nu thua, v s s phi i tip.
Trong mt ngi cha vng bc nc Nht c hai v s anh em ang sng vi nhau.
Ngi anh hc rng, nhng ngi em th dt v ch c mt mt.
Mt v s hnh hng n v xin ng nh, xin c tranh lun v gio php cao thm. S
anh mt v phi hc c ngy hm y, bo s em ra u th. S anh cn thn dn d:
i ra v yu cu mt cuc i thoi thm lng.
S em v s khch vo chnh in v ngi xung.
Mt lc sau v s hnh hng ng dy, vo gp s anh v ni: Em ca thy qu hay.

thng ti.
K li cho ti nghe cuc i thoi, s anh hi.
Vng, v s hnh hng ni, trc ht ti gi mt ngn tay, biu hin Pht, ngi gic
ng. Em thy gi ln 2 ngn, ni v Pht v Pht php. Ti gi ba ngn tay, biu hin
Pht, Php v Tng, sng an ha vi nhau. Ri em thy a nm m vo mt ti, ni
c ba u l mt. Cho nn anh y thng v ti khng c quyn ng li y. Ni vy ri,
s hnh hng ra i.
Anh chng u ri? s em chy vo hi anh.
83
Anh nghe l em thng cuc tranh lun ri.
Thng ci g! Em phi p cho hn mt trn.
Ni cho anh nghe ti tranh lun th no, s anh hi.
Sao, mi thy em hn gi ln mt ngn tay, s nhc em, ni l em ch c mt mt.

V hn l ngi l, em ngh l em nn lch s vi hn mt t nn em gi hai ngn tay,
chc mng hn c hai mt. Nhng anh chng bt lch s li gi ba ngn tay, ni c hai
ngi chng ta ch c 3 con mt. V vy em ni nng v bt u m hn, nhng hn b
chy cho nn ht i thoi!
Bnh:
Theo truyn thng Nht cc v s thng i hnh hng khp ni, thm cc cha chin
cng nh cc v thy ln. Nu l s tr, th thy ra lnh hnh hng nh l mt loi tu
tp. Nu l s thy th t i hnh hng hc hi thm v hnh o trn ng i.
Tng truyn, cc cha Nht c truyn thng u php i ch ng nh trong truyn
ny.
Ta ch nghe v thy nhng g tm ta nghe v thy. Mt s vic trc mt, mi ngi

chng ta vn thy v nghe khc nhau v tm ta khc nhau.
y cng cng vi cu ni ca trit gia hin sinh Frederick Neitzche: Khng c s

tht no c, ch c s din gii ca s tht m thi.
V y cng l mt trong nhng quan im l lun m Pht gia dng kt lun i l

mng huyn bo nh (mng o bt bng Kinh Kim Cang), tc l cuc i nh ta thy
84
ch l ci nhn ring ca ci tm ring ca ta vi nhng chp trc, thnh kin, mo m
ca n, ch khng phi s tht nh n l (the truth as it is).
V vy, ng chp vo iu ta hiu, vo ci ta nghe thy, m tranh ci nhau, v chi

l ng ni g b hiu vt. Pht gia gi l ng chp vo danh sc.
Tm ca ta thng thy iu g ta say m hay b m nh nhiu nht. V s cht mt b

m nh bi cht mt nn din gii mi s l chuyn cht mt. V s hnh hng th say
m Pht php nn ni g cng thy Pht php.
Pht php trong cc con s y rt r, nh v s hnh hng ni:
1 = Pht (Buddha)
2 = Pht v Php (Buddha and Dharma, pht v gio php ca Pht)
3 = Pht, Php, Tng Tam bo (Buddha, Dharma, Sangha Three Jewels). Tng
y khng c ngha l s, m l sangha, ngy trc c ngha l tng on ca cc s v
ni, ngy nay l ton th cc Pht t, cc ngi tu hc Pht.
1 = Pht, Php, Tng l mt. Cu ny c th hiu nhiu cch hi khc nhau ty cp .

Mc thp, Pht Php Tng, tuy ba nhng l mt con ng tu tp n gic ng. mc
cao, Pht Php Tng l Mt, l Gic Ng, l Nit Bn, l Pht, l Khng.
Trading Dialogue For Lodging
Provided he makes and wins an argument about Buddhism with those who live there, any
wandering monk can remain in a Zen temple. If he is defeated, he has to move on.
In a temple in the northern part of Japan two brother monks were dwelling together. The
elder one was learned, but the younger one was stupid and had but one eye.
A wandering monk came and asked for lodging, properly challenging them to a debate
about the sublime teaching. The elder brother, tired that day from much studying, told the
younger one to take his place. Go and request the dialogue in silence, he cautioned.
So the young monk and the stranger went to the shrine and sat down.
Shortly afterwards the traveler rose and went in to the elder brother and said: Your
young brother is a wonderful fellow. He defeated me.
Relate the dialogue to me, said the elder one.
85
Well, explained the traveler, first I held up one finger, representing Buddha, the
enlightened one. So he held up two fingers, signifying Buddha and his teaching. I held up
three fingers, representing Buddha, his teaching, and his followers, living the harmonious
life. Then he shook his clenched fist in my face, indicating that all three come from one
realization. Thus he won and so I have no right to remain here. With this, the traveler
left.
Where is that fellow? asked the younger one, running in to his elder brother.
I understand you won the debate.
Won nothing. Im going to beat him up.
Tell me the subject of the debate, asked the elder one.
Why, the minute he saw me he held up one finger, insulting me by insinuating that I
have only one eye. Since he was a stranger I thought I would be polite to him, so I held
up two fingers, congratulating him that he has two eyes. Then the impolite wretch held up
three fingers, suggesting that between us we only have three eyes. So I got mad and
started to punch him, but he ran out and that ended it!
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86
Ging ni ca hnh phc
Sau khi thin s Bankei qua i, mt ngi m sng gn cha ca thin s ni vi mt

ngi bn: Bi v ti m, ti khng th quan st sc mt ngi ta, nn ti phi xt t
cch ca h qua ging ni. Thng th khi ti nghe mt ngi chc mng ngi khc v
chuyn vui hay thnh cng no , ti cng nghe mt m b mt ca ganh t. Khi chia
bun vi ngi khc v mt mt ca h, ti cng nghe thch th v tha mn, c nh l
ngi chia bun tht s vui v c ci g li cho h hng trong th gii ring ca
h.
Tuy nhin, theo kinh nghim ca ti th ging ni ca Bankei lun lun thnh tht. Khi
thin s by t hnh phc, ti chng nghe g khc ngoi hnh phc, v khi thin s by t
bun ru, ti chng nghe g khc ngoi bun ru.
Bnh:
Bankei ytaku (eitaku), Bn Khu Vnh Trc (), 1622 1693, cng c gi
l Bn Khu Quc s (zh. , ja. bankei kokushi), l mt Thin s Nht Bn,
thuc tng Lm T, h phi Diu Tm t (, ja. myshin-ji). S l mt trong nhng
Thin s danh ting nht trong lch s Pht gio Nht Bn vi t cch l ngi ph
bin thin hc n lp qun chng.
Chng ta c bi Vng Li v Bankei trc y.
87
ngha ca truyn ny rt r. Khng phi ch l ngi m, nhng ngi sng mt, d
tai khng thnh nh vy, cng cm nhn c suy t ca mt ngi khi h ni chuyn
vi mnh. Cho nn quy lut s mt ca truyn thng hiu qu l: Thnh tht.
Nu khen th khen thnh tht, ng khen di. Nu mt ngi bn cho xem mt bi vn

ri ren c khng hiu g, nhng t ra cng l c gng ln ca bn, th ng khen Bi
ny hay qu. Ni th l ni lo tn rng (lying to the teeth). Thay v vy th khen tht
tnh, Ch bn th m c gng b cng sc vit bi ny tht l qu. Hoc l thm nu
cn, Em cn c li vi ln na hiu ht bi vit.
Khen di, ngi b hi u tin l mnh. N lm mnh coi thng chnh nhn cch ca
mnh. Sau l hi bn, v n cho bn n bnh v.
Ngy nay chng ta cn n li mnh vit trn email v Internet. Rt nhiu khi c
mt cu khen trn Internet din n ta thy r rng l cu khen khng thnh tht. K
thut vit l mt chuyn, nhng l chuyn nh. Chuyn ln hn l tm ta khi vit.
C l vn ta thy thng xuyn nht v trn ngp nht trong mi c nhn chng ta,
trong gia nh, trong nh nc, trong quc gia l thiu thnh tht.
Li ni l bc, im lng l vng, li ni thnh tht l kim cng xanh.
Sng th no li ni ra ngoi v suy t bn trong ca mnh l mt l thin.
D nhin l nu tm ta ang c suy t ti tm, th khng th gi v sng sa bn ngoi

trong ngoi l mt c. Cho nn, ct yu l tm phi trong sng nh git thy tinh.
Khng phi ch c ngi m mi nghe c s thnh tht hay gi di trong ging ni

ca ngi khc. Ai trong chng ta cng c kh nng ny, ch cao thp khc nhau m thi.
Thng th chng ta c th bit c mt ngi ni tht lng khng, hay ch ni cho c
l, hay l ni di. Cho nn ngi hi ht hay di tr trong i thoi rt t khi giu c
ai.
88
The Voice of Happiness
After Bankei had passed away, a blind man who lived near the masters temple told a
friend: Since I am blind, I cannot watch a persons face, so I must judge his character by
the sound of his voice. Ordinarily when I hear someone congratulate another upon his
happiness or success, I also hear a secret tone of envy. When condolence is expressed for
the misfortune of another, I hear pleasure and satisfaction, as if the one condoling was
really glad there was something left to gain in his own world.
In all my experience, however, Bankeis voice was always sincere. Whenever he

expressed happiness, I heard nothing but happiness, and whenever he expressed sorrow,
sorrow was all I heard.
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89
M kho tng ca bn
Daiju n thm thin s Baso Trung Quc. Baso hi: Anh tm g?
Gic ng, Daiju tr li.
Anh c kho tng ring ca anh. Ti sao tm bn ngoi? Baso hi.
Daiju thc mc: Kho tng ca ti u?
Baso tr li: Ci anh ang tm l kho tng ca anh.
Daiju mng r! K t Daiju lun lun ni vi bn b: M kho tng ca anh v dng

n.
Bnh:
Baso ditsu (M T o Nht, , 709-788), l mt Thin s Trung Quc i

nh ng, v l mn v ngi c php duy nht ca Thin s Nam Nhc Hoi
Nhng. S c rt nhiu mn c o nh Bch Trng Hoi Hi, Nam Tuyn Ph
Nguyn, i Mai Php Thng, i Chu Hu Hi
90
M T o Nht thng c xem nh ngi c nh hng mc th 3 trn Thin tng,
sau T s B t Ma v lc t Hu Nng.
Bn ting Anh ny ni Daiju was delighted, tc l mng r hn h, khi nghe M T

o Nht tr li. Vi bn khc dng t enlightened, tc l gic ng.
Gic ng, Nit Bn, Pht trong ta. Khng nm ngoi ta u m tm.
Trn Nhn Tng, tc Trc Lm u , thy t ca Thin phi Trc Lm, ni trong bi
C trn lc o:
Gia trung hu bo hu tm mch

i cnh v tm mc vn thin
(Trong nh c ca ng tm na
Nhn cnh v tm hi chi thin)
Tm ta vn l tm Pht, ch b v minh che khut.
V minh l chp trcbm vo ci ny, bm vo ci kia.

Bm vo tham, sn, si.
Bm vo ci ti (ng).
Bm vo thnh kinci ny ti, ngi kia tt.
Bm vo ophi l th ny mi l o, th kia khng l o.
Bm vo php tutu th ny mi ng, th kia l sai.
Bm vo Phtngi ny l Pht, i theo ngi th s gic ng.
91
Bm vo Bm vo
Bm vo c quan nim ng bm (chp ngay c v chp).
Nhn cnh v tmnhn ma th thy ma, ng din gii l chia ly y nc mt,

v.v.th l Thin, l ng. Nh Tanzan v tm mang kiu n qua vng bn.
Nhn cnh v tm l khng cn b chp trc no che khut tm ta. Lc tm s sng

lng tr li nh thi ngyn thy, tc l tm tr li bn lai din mc (mt mi nguyn
s) ca n. l gic ng, l Nit Bn.
Kho tng trong ta. Hnh phc, an lc, an bnh c sn trong ta. ng tm ngoi.
Open Your Own Treasure House
Daiju visited the master Baso in China. Baso asked: What do you seek?
Enlightenment, replied Daiju.
You have your own treasure house. Why do you search outside? Baso asked.
Daiju inquired: Where is my treasure house?
Baso answered: What you are asking is your treasure house.
Daiju was delighted! Ever after he urged his friends: Open your own treasure house and
use those treasures.
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92
Khng nc, khng trng
Khi ni c Chiyono hc Thin vi thy Bukko ca cha Engaku, c khng gt c thnh

qu g t thin nh trong mt thi gian di.
Cui cng, trong mt m trng, ni c ang xch nc trong mt ci gu c bc tre. Tre

b gy v y gu rt ra, v ngay lc tm tr ca Chiyono c gii phng.
k nim, ni c lm mt bi th:
Bng cch ny cch kia ti c gi ci gu c

T lc thanh tre yu v gn gy
Cho n khi y gu ri ra.
Khng cn nc trong gu!
Khng cn trng trong nc!
Bnh:
Cha Engaku () l mt cha thin tng Lm T v mt trong nhng cha thin

tng quan trng nht Nht. Cha do mt v s Trung quc xy di thi t tng Nht
Hj Tokimune sau khi ng y lui c qun xm lng Mng C t 1274 n 1281.
Hj Tokimune cng l mt v thy v Thin, v vy cha Engaku rt ni ting v Thin.
Tm tr ca Chiyono c gii phng. y l iu m cc sch v ca ta gi l ht

nhin i ng. Ch gii phng hm tm tr ca Chiyono b t tng trc y.
T tng v ci g?
93
Chiyono vit, Bng cch ny cch kia ti c gi ci gu c. cng l mt cch
ni Ti c gi mt n np c. y rt r l cch suy ngh c, c nc trong gu v c
trng trong nc. y chnh l t tng.
Trng l o nh.
Gu v nc l ci gi trng, ci gi o nh. Gu l cch suy t, nc l biu hin ci s

m c. Gu v nc cch suy t da vo nhng g mt thy tai nghe, da vo nhng g
s m c m suy lun. Cho nn tm tr b ln qun trong gii hn ca ngn ng v l
lun, b cm t khng thot ra c.
V d: Suy t Con g c trc hay trng g c trc? Suy t ny s gi ta trong vng

ln qun khng bao gi ra, v n b gii hn bi ngn ng v lun l ca con ngi.
Mt v d thng ngy hn: Nu ta lm thin, ta s c phc, nh vy s gia tng c

hi thnh cng trn ng i, v c hnh phc. Vy th, tu hc lm vic thin l
ng a n hnh phc. y l mt chui l lun rt hp l theo l lun hng ngy,
v chng c g ng trch c.
Nhng nu ta nhn ra chnh thn ta l ph du, v thng, th tt c ch l o nhcc

vic thin, tu hc, hnh phcu ch l ph du, h o.
Cho nn mi phng thc suy lun u l ci gu nc, gi o nh l trng.
Vy th ci g khng l o nh? Ci g l chn l vnh cu?
Chn l l ci nn thng hng bt bin (thng trc khng thay i) ca mi thay

i. Nu mi ngn sng u hin ri mt, u thay i lin tc, th phi c ci g lm nn
cho tt c mi ngn sng . Ci nn l i dng nc. Ln sng no cng ph du,
hin ri mt ngay, nhng i dng nc th lun c .
94
Ci nn thng hng bt bin ca mi thay i , ta gi l Tuyt i. Ta khng th
din t c tuyt i, khng th tng tng c bng nim, v mi t ng, mi
nimdi, ngn, trng, xanh, ln, nh--u l tng i, u l thay i.
Ci nn thng hng bt bin , ta gi l Khng, l Nh Lai, l Pht. l bn tnh

tht ca v tr, v l bn tnh tht ca chnh ta, v ta cng t m ra ri li tr v ,
nh sng t nc m ra ri li tan ha vo nc.
nm bt c Tuyt i (Khng, Nh Lai), ta phi vt b hn cc khi nim v

suy ngh, vt ra khi th gii tng i ca mt thy tai nghe v ca suy lun trong tr
c, ln tng Tuyt i. Cm nhn trc tip c hin din ca Tuyt i bn trong,
v xuyn qua, nhng iu tng i ta thygn nh l nhn mt ngi ph n trc
mt v cm nhn c tnh yu bt dit ca nng c cho bn. Cm nhn ny vt ln
trn l lun v nim.
Gu v, ht nc, ht trng, tc l ngng suy ngh kiu bnh thng, khng l thuc vo
nhng iu mt thy tai nghe m suy lun, l nhy vt ln n tng cm nhn Tuyt i
. Cho nn ta ni l gii phng tm tr hay ht nhin i ng.
Ngi ta dng ch ng, enlightened, gii phng, m khng ni hiu, hay t

nhin hiu ra, v ci bit ny su thm hn ci hiu ca suy lun bnh thng. tng
t nh l ci bit ca mt ngi ngh s va nm c mt dng nhc hin vo u v
khng gii thch c ti sao c dng nhc mi l tht hay hin ra trong u nh th.
Xem thm v ht nhin i ng trong bi Ba Ngy Na.
No Water, No Moon
When the nun Chiyono studied Zen under Bukko of Engaku she was unable to attain the
fruits of meditation for a long time.
At last one moonlit night she was carrying water in an old pail bound with bamboo. The
bamboo broke and the bottom fell out of the pail, and at that moment Chiyono was set
free!
In commemoration, she wrote a poem:
In this way and that I tried to save the old pail

Since the bamboo strip was weakening and about to break
Until at last the bottom fell out.
No more water in the pail!
No more moon in the water!
95
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96
Danh thip
Keichu, v thin s ln thi Minh Tr Thin Hong, l s tr tr cha Tofuku, mt i t
Kyota. Ngy n, thng c Kyoto n thm thin s ln u tin.
Ngi tr l thng c trnh danh thip ca thng c, c ghi: Kitagaki, Thng c

Kyoto.
Ti khng c chuyn g ni vi mt anh chng nh vy, Keichu ni vi ngi tr

l. Bo ng ta v i. Ngi tr l mang tm danh thip tr li vi li xin li. l
li ca ti, thng c vit, vi dng bt ch xa cm t Thng c Kyoto. Hi thy
anh ln na.
, Katagaki h? thin s reo ln khi thy tm danh thip. Thy mun gp anh y.
Bnh:
Keichu Bundo (1824-1905) l thin s Lm T, h nhn ca thin s Vy Hakuin.
R l i s mun dy cho thng c (anh chng nh vy) mt bi hc v khim tn.

Nhng ti sao phi dy th ta khng bit trong bi ny. C th l c nhiu iu xy ra
thi lm cho thin s phi ging dy nh th.
Bi ny cng cho thy khng th ly bng tiu nhn m o lng qun t. Khng th
thy vic i s x vi thng c nh th m kt lun l i s kiu cng. Ci nhn bn
ngoi c th c l gii bng mi cch tm ta mun. Nu ta c tm thanh thot, ta s
thy mi iu thanh thot.
97
iu quan trng l, nu ta l thng c, ta c i s cho mt c hi bng vng
hc cung cch khim tn, ta c khim cung nhn bi hc khng?
i gp chuyn loi ny cng thng. Phn ng ca chng ta th no khi ta nm trong

trng hp gn nh trng hp ca Thng c Kyoto?
Nhiu ngi c bi ny c th ngh rng tc phong khng s quyn hnh ca Kaichu l

im chnh. Nhng khng l im chnh. Thy dy hc th c cch dy, t du dng
n d di, chng c g ng ngc nhin ht.
im chnh l phn ng khim tn, yu hc hi, ca Thng c Kitagaki.
Khi no th ta mang chc v ra c x? Khi no ta c x vi nhau ch bng ci tn

b m cho ta?
Calling Card
Keichu, the great Zen teacher of the Meiji era, was the head of Tofuku, a cathedral in
Kyoto. One day the governor of Kyoto called upon him for the first time.
His attendant presented the card of the governor, which read: Kitagaki, Governor of
Kyoto.
I have no business with such a fellow, said Keichu to his attendant. Tell him to get out
of here.The attendant carried the card back with apologies. That was my error, said
the governor, and with a pencil he scratched out the words Governor of Kyoto. Ask your
teacher again.
Oh, is that Kitagaki? exclaimed the teacher when he saw the card. I want to see that
fellow.
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98
Mi th u nht
Khi thin s Banzan ang i ngang mt khu ch, thin s nghe mt mu i thoi gia
anh hng tht v khch hng.
Cho ti ming tht ngon nht anh c, ngi khch hng ni.
Trong tim ti mi th u nht, anh hng tht tr li. Ch chng tm y c

ming tht no m khng nht.
Nghe nhng li ny, Banzan tc th gic ng.
Bnh:
Mi th u nht tc l tm khng cn phn bit. Tt c chng sinh u nh nhau

u l Pht ang thnh. Phi c tm Pht mi thy v sng c iu ny.
Cho nn, Pht dy t tm. T tm vi tt c mi ngithn s, tt xu.
Kinh T Tm vit:
Tm lng nhn i bao la

Tht l thun khit, tht l cao thm.
Hng v tt c chng sinh,
Thng ngi quen l tt nhin,
99
Cng thng nhng k cha quen bao gi.
Xa i ngn cch thn s,
lng lng, lng thng yu.

Vi ngi mu hi iu,
Bt nhn c cm gy bao hn th.
Vi ngi on ght bao i,

Ngun thng yu y lm vi t him.
Khng nhng l yu thng tt c mi ngi, m l tt c mi loi, tt c mi sinh linh.
(V yu tt c mi ngi khng c ngha l tin tt c mi ngi. Trong i sng hng

ngy, i khi ta phi thc t trong vic tin ngi v dng ngi. Nhng yu mi ngi
th c. Cng nh b m c th yu tt c cc a con nh nhau, nhng tin mi a, v
do hnh x vi mi a, c th khc nhau).
vo mc cao nht, Bt Nh Tm Kinh ni: Khi B tt Qun-t-ti thc hnh tr tu

Bt Nh thm su, soi thy [tt c] l Khng, Ngi lin vt mi kh nn. Tt c l
Khng, tc l khng cn phn bit ci g hn ci g.
mt gc nhn khc, th khng c g l rc c. Tt c mi th trn i u c th dng

c vo vic no . Tt c mi ngi trn i u c th dng c vo vic no .
Anh hng tht: i vi Pht gia cm st sinh, th c l bn tht l nghip ti nng nht
nh trn i ri. Vy m mt li ni ca anh hng tht cng bt cng tc n cho mt
thin s gic ng. Vy th, li ni c th gip ta gic ng c th n t bt k ai. Ta
khng th c thi k th, coi thng li ni ca ai, v h dt, hay l ngi xu, l k
th, l k ti li, l ngi khc o Bt k li ni n t u, t ai, u c th lm cho
ta gic ng, vo ng lc.
Tm v phn bit.
Everything is Best
When Banzan was walking through a market he overheard a conversation between a

butcher and his customer.
Give me the best piece of meat you have, said the customer.
Everything in my shop is the best, replied the butcher. You cannot find here any piece
of meat that is not the best.
100
At these words Banzan became enlightened.
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101
Phn gi tc ngc
Mt lnh cha hi Takuan, mt thin s, lm th no dng thi gian. Lnh cha cm

thy ngy ca mnh qu di, trong khch snh c ngy v ngi cng ngc nhn l
ving t nhng ngi khc.
Takuan vit tm ch Hn v trao cho lnh cha:
Khng hai hm nay

Phn gi tc ngc
(Hm nay khng n hai ln

Mi pht l mt vin ngc v cng qu)
Bnh:
* Vy th cu tr li l g?
Tha: S dng thi gi vo iu g m mnh cm thy ng tn mt vin ngc qu cho

mi pht.
Mi ngi c u tin khc nhauhc, chi vi con ci, i do, lm vic g ng

lm g m mnh cm thy ph thi gi.
Cuc i qu ngn lng ph thi gian vo nhng vic m mnh khng thy ng lm.
102
* Takuan Sh (Trch Am Tng Bnh, ), 1573-1645, l mt v Thin s Nht
Bn, thuc tng Lm T, dng Nam Ph Thiu Minh (ja. nampo jmy). S khng
nhng l mt v Thin s li lc, tinh thng kinh in m cn l mt ngh s tr danh,
mt thi ho vi nhng tc phm cn c nhc n ngy nay.
Inch Time Foot Gem
A lord asked Takuan, a Zen teacher, to suggest how he might pass the time. He felt his
days very long attending his office and sitting stiffly to receive the homage of others.
Takuan wrote eight Chinese characters and gave them to the man:
Not twice this day

Inch time foot gem.
(This day will not come again.

Each minute is worth a priceless gem)
# 32
103
Bn tay ca Mokusen
Mokusen Hiki sng trong mt ngi cha tnh Tamba. Mt trong nhng thin sinh ca
Mokusen phn nn v tnh h tin ca v anh ta.
Mokusen n thm b v v a nm tay ra trc mt ch.
Thy c g vy? ch ta hi vi ngc nhin.
Gi s nm tay ti c nh th ny hoi. Ch gi n l g? thin s hi.
Tt nguyn, ch tr li.
Ri thin s m thng bn tay trc mt ch v hi: Nu n c nh th ny hoi. Th

sao?
Cng tt nguyn, ch ni.
Nu ch hiu c bao nhiu , Mokusen kt thc, ch l mt ngi v tt. Ri

thin s ra v.
Sau ln ving thm ca thin s, ch v gip anh chng phn pht cng nh dnh dm.
Bnh:
104
Bi ny khng hn l ch ni n cch dng tin, m n cn p dng cho mi lnh vc
khc ca i sng. iu g cc oan cng l tt nguyn. iu g cng c chng mc t
nhin ca n, c vy m sng.
Cc thin s thng c li gio dc rt n tng, kh qun. Thay v ging gii lng

nhng c na ting ng h, ch mt nm m a ngay trc mt, ri tip theo l mt
bn tay. Bi hc khng n 1 pht, nhng cc mnh.
Trong c bi ging, chng c ch no ch, ch c kt thc bng cu ch l mt ngi v

tt, nhng bt u bng ch nu (Nu ch hiu c bao nhiu ).
Trn nh Honh dch v bnh
Mokusens Hand
Mokusen Hiki was living in a temple in the province of Tamba. One of his adherents
complained of the stinginess of his wife.
Mokusen visited the adherents wife and showed her his clenched fist before her face.
What do you mean by that? asked the surprised woman.
Suppose my fist were always like that. What would you call it? he asked.
Deformed, replied the woman.
Then he opened his hand flat in her face and asked: Suppose it were always like that.
What then?
Another kind of deformity, said the wife.
If you understand that much, finished Mokusen, you are a good wife. Then he left.
105
After his visit, this wife helped her husband to distribute as well as to save.
# 33
106
Mt n ci trong c mt i
Mokugen c xem l khng bao gi ci, cho n ngy cui cng trc khi cht. Khi
gi cht gn k, thin s ni vi cc t: Cc con hc vi thy hn 10 nm. Hy
cho thy thy cch cc con biu hin Thin. Ai trnh by c iu r rng nht s l
ngi k v thy v nhn y bt ca thy.
Mi ngi nhn khun mt nghim trng ca Mokugen, nhng khng ai tr li.
Encho, mt t theo thy nhiu nm, bc n bn ging. Encho y chn thuc

n trc vi phn. y l cu tr li ca Encho cho cu hi ca thy.
Khun mt ca thy cng thm nghim trng. Con ch hiu vy thi sao? thy hi.
Encho vi tay v y chn thuc ngc li ch c.
Mt n ci p n trn mt Mokugen. Thng nhc ny, thy ni vi Encho. Con

vi thy mi nm v vn cha thy c ngi ca thy. Ly y bt ca thy i. N l ca
con.
Bnh:
Truyn y bt l truyn o v bt (kht thc) li cho ngi tha k.
107
Ch mt c ch y chn thuc gin d. Rt kh cho ngi ngoi cuc bit c ca
hai ngi. Ta ch c th on m khng th chc.
y chn thuc n trc, c th c hai ngha hi khc nhau:
1. y l cu tr li ca con. Thy ung thuc i.
2. Nhng c th l Encho chng tr li g c, chng h quan tm n cu hi ca thy, m

ch y thuc cho thy v thy ang bnh: Thy ung thuc i.
S (1) c ngha l: Cu tr li ca con l sng y, lc ny. Thy ang bnh th

ung thuc.
S (2) c ngha l Encho khng tr li g c, khng h quan tm n cu hi mt t no.

Encho thc s ang sng y lc ny, v ang thc s bo thy ung thuc i.
V thy hi: Con ch hiu vy thi sao?
Nu Encho c trnh by ci hiu trong tr li S (1), th c l l Encho gt u:

D ng ri thy.
Nhng Encho chng tr li g c, chng c hiu g trong u c. Encho ch y

thuc cho thy ung, v thy khng ung, cho nn Encho ch mang chn thuc li ch
c.
Tc l:
1. Encho c mt tm hon ton rng lng, khng h bn tm n chuyn t Thin, hay

chuyn tha k.
2. Encho ch sng y, lc ny. Thy ang bnh th a thuc cho thy ung. Thy
khng ung th ly li. Vy thi.
V l Thin.
A Smile in His Lifetime
Mokugen was never known to smile until his last day on earth. When his time came to
pass away he said to his faithful ones: You have studied under me for more than ten
years. Show me your real interpretation of Zen. Whoever expresses this most clearly shall
by my successor and receive my robe and bowl.
108
Everyone watched Mokugens severe face, but no one answered.
Encho, a disciple who had been with his teacher for a long time, moved near the bedside.
He pushed forward the medicine cup a few inches. This was his answer to the command.
The teachers face became even more severe. Is that all you understand? he asked.
Encho reached out and moved the cup back again.
A beautiful smile broke over the features of Mokugen. You rascal, he told Encho. You
worked with me ten years and have not yet seen my whole body. Take the robe and bowl.
They belong to you.
# 34
109
Thin tng pht
Thin sinh hc vi thy ti thiu l hai nm trc khi c cho dy ngi khc. Tenno
va xong chng trnh tp s v mi thnh thy dy. Tenno n thm Nan-in. Tri ma
nn Tenno mang guc g v d. Sau khi cho hi, Nan-in ni: Chc thy guc v d
trong cn phng ng trc. Ti mun bit thy d pha bn phi hay bn tri i
guc.
Tenno, lng tng, khng c cu tr li. Chng nhn ra l chng khng th hnh thin
trong tng pht. Tenno tr thnh hc tr ca Nan-in, v hc thm su nm na t
c Thin tng pht.
Bnh:
Thin s To ng Daizui MacPhillamy ca Edmonton Buddhist Meditation Group

Edmonton, Alberta, Canada, vit ngy 4.4.2006 v Thin tng pht nh sau:
Thin khng phi l iu gii hn trong vi ln ta ngi thin nh mt ngy. Ta c th

mang tm thin ca ta vo i sng hng ngy, vi mt cch sng ta gi l tp trung,
hay thin khi lm vic hay Thin tng pht. Cc trng phi Pht gio c nhiu cch
khc nhau thc hnh. Sau y l cch ca [To ng] chng ti. Cch ny cc k gin
d v chng i hi g ngoi quyt tm kin tr thc tp n. Thin ny c th tm tt trong
5 bc.
1. Ch lm mt lc mt vic.
2. Ch tm hon ton vo vic ang lm.
3. Nu tm tr ca bn lang thang qua vic khc, ko n li.
4. Thc tp bc s 3 khong vi trm nghn ln.
110
5. V, khi tm tr ca bn c lang thang n mt vn hoi hoi, ngng mt t v
n vn quy ph : C th l n ang c gng ni iu g vi bn.
Every-Minute Zen
Zen students are with their masters at least two years before they presume to teach others.
Nan-in was visited by Tenno, who, having passed his apprenticeship, had become a
teacher. The day happened to be rainy, so Tenno wore wooden clogs and carried an
umbrella. After greeting him Nan-in remarked: I suppose you left your wooden clogs in
the vestibule. I want to know if your umbrella is on the right or left side of the clogs.
Tenno, confused, had no instant answer. He realized that he was unable to carry his Zen
every minute. He became Nan-ins pupil, and he studied six more years to accomplish his
every-minute Zen.
# 35
111
Ma hoa
Tu-b- l t ca Pht Thch Ca. S c th hiu c uy lc ca Khng, quan im
rng khng c g hin hu ngoi tr trong lin h ch quan v khch quan ca n.
Ngy n Tu-b- ang ngi di gc cy, trong trng thi cc k tnh lng, Hoa bt u
ri quanh ng.
Chng ti ca ngi ngi v m lun ca ngi v Khng, cc v Phm thin th thn vi

ng.
Nhng ti u c m lun g v Khng, Tu-b- ni.
Ngi chng m lun g v Khng, chng ti chng nghe g v Khng, cc Phm

thin tr li. chnh l Khng. V hoa ri trn Tu-b- nh ma.
Bnh:
Cnh mn thin hoa v (ma hoa y tri) ny thng xy ra trong kinh Pht, thng
thng l khi Pht Thch Ca hay mt v B Tt no dy mt php rt ln, rt vi
diu.
Phm thin, ly t ch Brahman trong n gio, l vua ca mt ci tri.
112
Ch emptiness trong bn ting Anh c dch y vi hai ch khc nhau hai ni:
Khng, v tnh lng (khi Tu-b- ngi di gc cy).
Khng l tt c v tr ca ta (c ni tm ln ngoi ti).
Tnh lng l mt trng thi ni tm.
Trng thi ni tm ca ta (tnh lng, emptiness) cng chnh l v tr ca ta (Khng,

emptiness). y l mt mnh trit l c th c l gii bng nhng l lun v t ng
trit l phc tp. Nhng chng ta c th gin d ha vn bng quan st rng: Khi tm
ta cc k tnh lng th ta thy th gii quanh ta cc k tnh lng.
Tc l, V tr ta thy l do tm ta thy nh vy. y l quan nim ch quan v hin hu

Hin hu quanh ta ch c th thy c nh tm ta thy.
Tc l, V tr m ta thy ch l l gii ca tm ta v v tr ta nhn.
Ngha l, mi ngi chng ta thy mt v tr, v v tr ta thy th khc vi v tr

ngi khc thy.
V nu ti khng hin hu (v d, ti cht i) th v tr ti thy cng cht theo ti.

Khng c ti th v tr ca ti khng hin hu.
Khng c nhng ngi khc, th nhng v tr ca h cng khng hin hu.
Cho nn ta ni V tr l do tm ta sinh ra. Nu ta cht, v tr ca ta cht theo.
Nhng, d l chng ta ch c c ci nhn ch quan v hin hu th hin hu vn phi

c mt cch khch quan, trong mt dng no , d l khng ai nm bt c khch
quan tnh ca n. (Ngay c ni n c mt cch khch quan cng l sai ri, v
c l hin hu, m hin hu no th cng ch l ci nhn ch quan mo m, khng bo
m, ca ti).
113
Ta gi tnh khch quan ca v tr l Khng, v khng din t c cch no c, ngoi
vic dng tm tn Khng; nu din t bng ngn t, th ngn t s bin Khng thnh
l gii ch quan ca hin hu mt ri.
l ngha ca cu: Khng c g hin hu ngoi tr trong lin h ch quan v khch

quan ca n.
Khng c g hin hu i vi ti ngoi tr trong lin h ch quan gia n vi tici

nhn ch quan ca ti v n.
Khng c g hin hu vi ti ngoi tr trong lin h gia hnh nh ch quan ca n trong

tm tr ti v mt suy lun ch quan ca ti l n phi hin hu khch quan mt cch no
( ti c th nhn v thy n mt cch ch quan).
Ngoi nhng ci nhn ch quan (mo m) v suy lun ch quan (mo m) ca ti v ch

quan v khch quan, th chng th ni g chnh xc v hin hu c.
Bn ngoi v bn trn nhng ci nhn v suy lun ny th cng lm ch c mt ci

chnh xc nhng li khng din t c-- l Khng, ci khch quan tnh ca hin hu
m vnh vin ti khng th no m t hoc nm bt c.
V khng th m t v nm bt Khng c, nn Tu-b- chng ni g v

Khng, v ch thin chng nghe g v Khng, v nh th Khng l Khng.
Lin h ch quan v khch quan l cc t trit l ty phng. ng phng, ngi ta

thng ni n tnh (khch quan) v tng (ch quan), hay th (khch quan) v
dng (ch quan).
y l v tr quan ca Pht gio. V ng thi cng l nhn sinh quan, khi Tu-b-
trong subtime emptiness (ci Khng vi diu, m chng ta dch l cc k tnh
lng).
Flower Shower
Subhuti was Buddhas disciple. He was able to understand the potency of emptiness, the
viewpoint that nothing exists except in its relationship of subjectivity and objectivity.
One day Subhuti, in a mood of sublime emptiness, was sitting under a tree. Flowers
began to fall about him.
We are praising you for your discourse on emptiness, the gods whispered to him.
114
But I have not spoken of emptiness, said Subhuti.
You have not spoken of emptiness, we have not heard emptiness, responded the gods.
This is true emptiness. And blossoms showered upon Subhuto as rain.
# 36
115
n hnh kinh sch
Tetsugen, mt ngi sng m Thin Nht, quyt nh s n hnh kinh sch, vo thi
kinh sch ch c bng ting Hn. Sch phi in vi nhng khi khc g, by ngn bn in
mt ln, tn rt nhiu cng sc.
Tetsugen bt u i khp ni v quyn gp tin bc. Vi ngi ng h cho vi trm ng

vng, nhng thng th Tetsugen ch nhn c vi xu l. ng cm n mi ngi b th
vi lng tri n nh nhau. Sau mi nm Tetsugen c tin bt u in.
Nhng vo lc Sng Uji gy lt li. Nn i theo sau. Tetsugen dng tin quyn
gp cho sch gip mi ngi khi cht i. Ri ng li bt u quyn gp tin.
By nm sau mt trn dch lan khp nc. Tetsugen li dng tin quyn gp, gip mi
ngi.
ng li quyn gp tin ln th ba, v sau 20 nm c m ca ng thnh hin thc.

Nhng khi g khc in nhng bn kinh u tin ngy nay cn trng by trong tu vin
Obaku Kyoto.
Ngi Nht dy con ci h l Tetsugen in ba b kinh, v hai b u v hnh vt tri hn

c b cui cng.
Bnh
116
Tetsugen cm n ngi cho trm ng vng v ngi cho vi xu l vi lng tri n nh
nhau.
In kinh sch khng quan trng bng cu ngi.
Sch in sm hay mun cng khng cht chc ai, ngi i ngi bnh m khng cu
ngay th cht. Thi tnh n nh u tin lc ny.
Vic g cn phi lm th lm, ng nhm mt m qung theo ng k hoch. K

hoch c sinh ra c iu chnh. (Plan is made to be changed).
37 nm hon thnh tm nguyn in mt b kinh. Nhn.
Publishing the Sutras
Tetsugen, a devotee of Zen in Japan, decided to publish the sutras, which at that time
were available only in Chinese. The books were to be printed with wood blocks in an
edition of seven thousand copies, a tremendous undertaking.
Tetsugen began by traveling and collecting donations for this purpose. A few
sympathizers would give him a hundred pieces of gold, but most of the time he received
only small coins. He thanked each donor with equal gratitude. After ten years Tetsugen
had enough money to begin his task.
It happened that at that time the Uji River overflowed. Famine followed. Tetsugen took
the funds he had collected for the books and spent them to save others from starvation.
Then he began again his work of collecting.
Several years afterwards an epidemic spread over the country. Tetsugen again gave away
what he had collected, to help his people.
For a third time he started his work, and after twenty years his wish was fulfilled. The
printing blocks which produced the first edition of sutras can be seen today in the Obaku
monastery in Kyoto.
The Japanese tell their children that Tetsugen made three sets of sutras, and that the first
two invisible sets surpass even the last.
# 37
117
S nghip ca Gisho
Gisho c truyn gii ni c khi c ch mi 10 tui. C c hun luyn cng nh cc s
nam. Khi c c 16 tui, c i khp ni tm hc vi mi thin s.
C hc vi Unzan ba nm, su nm vi Gukei, nhng khng nm c tr tu sng sut.

Cui cng c n vi thin s Inzan.
Inzan chng i x vi c khc vi cc thin sinh nam t no. Thin s la mng c nh

sm ng. ng tri buc ni c cch nh thc bn cht bn trong ca ni c.
Gisho hc vi thin s Inzan mi ba nm, ri ni c tm c ci c ang tm.
ca ngi ni c, Inzan lm mt bi th:
Ni c ny hc mi ba nm vi ti
Chiu ti c qun chiu cng n thm su
Sng ra li vi u vo cng n khc
Ni c Hoa Tetsuma hn tt c, tr Gisho.
V k t Mujaku chng ai tht nh Gisho!
Nhng vn cn nhiu ca c phi i qua
C cn phi chu nhiu m t bn tay st ca ti
Sau khi Gisho gic ng, ni c n tnh Banshu, lp thin vin v dy hai trm ni c
khc cho n khi c qua i vo thng 8 nm n.
118
Bnh:
Gisho i tu nm 10 tui. Hc vi nhiu thy, k c ba thy ln t nm 16 tui, trong

vng 22 nm, chu mi la mng x v, c gic ng, vo nm 38 tui. Tc l
mun nm c chn l nh Pht khng phi l chuyn d, cn c cng kin tr nhiu
nm.
(1) Mt phn l do l v tr tu Pht gia bao hm l lun thm su, n mc vt c l

lun.
(2) Mt phn l do ci tm ca hnh gi mt ci ti n mc no, nhng cng lc

li vng tin vo chnh mnh n mc no. y l mt iu nghe nh i nghch, nhng
ngi thc hnh th bit l khng. Ci ti ca ta cng mt i, ta li cng tng t tin.
(3) Mt phn l do chn mui nh trc nghim cuc i. (C nhiu iu mnh c nm

hc trit 18 tui, n nm 40 tui mi bt u hiu hi r r).
Cc thin s lc no cng nh nhng thong th vi mi ngi, tr hc tr ca mnh.

Nhiu i s x vi hc tr rt d dn.
Thc ra th ngy nay cng th thi. cp gio dc thp cho mi ngi, cc v thy lc
no cng vut ve khuyn khch. Nhng mc thng ng, mc hc lm thy thin
h, th l gio dc elite, nhm o to mt lp lnh o rt nh. Ngi hc tr mc
ny thc ra cng l thy, v phi sc chu ng k lut thp, thnh thp ti
th y, nu khng th xu xu n n nh cng bn, chng lnh o ai c c.
Trong cc cng ty (hay nh nc) cng th. cp cao, chng ai vut ve ai c, m mi

ngi i hi nhau phi chu c k lut thp t c phm cht cao nht.
V k lut thp thc ra cng ch l i hi ta nh mt ci ti ca mnh.
V gic ng cng c nhiu cp. Gic ng tng thp th vn cn nhiu gian kh tip tc
tr tu thm su hn. Lun lun phi hc thm hu tin s.
119
Gishos Work
Gisho was ordained as a nun when she was ten years old. She received training just as the
little boys did. When she reached the age of sixteen she traveled from one Zen master to
another, studying with them all.
She remained three years with Unzan, six years with Gukei, but was unable to obtained a
clear vision. At last she went to the master Inzan.
Inzan showed her no distinction at all on account of her sex. He scolded her like a
thunderstorm. He cuffed her to awaken her inner nature.
Gisho remained with Inzan thirteen years, and then she found that which she was
seeking!
In her honor, Inzan wrote a poem:
This nun studied thirteen years under my guidance.

In the evening she considered the deepest koans,
In the morning she was wrapped in other koans.
The Chinese nun Tetsuma surpassed all before her,
And since Mujaku none has been so genuine as this Gisho!
Yet there are many more gates for her to pass through.
She should receive still more blows from my iron fist.
After Gisho was enlightened she went to the province of Banshu, started her own Zen
temple, and taught two hundred other nuns until she passed away one year in the month
of August.
# 38
120
Ng ngy
Thin s Soyen Shaku qua i nm su mi mt tui. Lm trn s nghip i mnh,
thin s li mt gio hun phong ph hn hn gio hun ca nhiu thin s khc. Hc
tr ca thin s thng ng ngy gia ma h, v d l thin s b qua vic ny, thin s
vn khng bao gi ph phm mt giy pht.
Ng tra Nht
Khi thin s ch mi 12 tui, ngi hc trit l thin Thin Thai. Vo mt ngy h,

tri nng bc n ni cu b Soyen dui thng chn v ng trong khi thy mnh ra ngoi.
Ba ting ng h tri qua, cu b Soyen bng nhin tnh gic, nghe thy ang bc vo,
nhng tr qu ri. Cu ang nm di ra , chn ngang ca.
Thy xin li, thy xin li, thy ca Soyen th thm, bc rn rn qua ngi Soyen, nh
th Soyen l mt ngi khch qu. K t , Soyen khng bao gi ng tra na.
Bnh:
Ng tra l thi quen ti cc x nng. Bui tra, nht l tra h, tri oi bc n ni mi

ngi mi vt u thy mt mi v cn ngh. Ty Ban Nha (Spain) v cc nc c nh
hng Ty Ban Nha Nam M, gic ng tra gi l siesta.
Theo bi ny, ng tra c cc thin s xem nh l ph phm thi gian. iu ny c l

hp l vi cc thin s, nhng i vi nng dn phi lm vic ngoi tri, th ng tra c
l l gip nng dn lm vic tt hn. (Xin c thm v 7 Nguyn Tc Cho Gic Ng
Tra).
121
(Thc ra ta bi ny nn l Ng tra th ng hn l Ng ngy. Trong vn ha
Vit, ng tra th c, ng ngy th khng. Tuy nhin, v bn chnh ting Anh vit l
Daytime, chng ta dch l Ng ngy tn trng bn chnh. Nu l ng tra th ting
Anh nn l noon nap hay afternoon nap.)
im chnh ca bi ny l Soyen khng ph phm thi gian, hay nh hng ca thy

ca cu b Soyen trn cch sng ca cu trong sut cuc i?
C thy ca Soyen v Soyen u tn trng gic ng tra ca ngi khc, v c hai bit
rng cng l chuyn t nhin v thng thng. Cho nn, ng tra khng c xem l
chuyn xu, hay li bing, d l cc thin s c th ngh rng khng ng tra th vn
hn.
im chnh l, thy Soyen xin li cu hc tr 12 tui l ph gic ng ca cu. Thy

xin li hc tr l chuyn hu nh chng bao gi xy ra phng ng, ni m thy tt tai
tr l chuyn thng ngy. y, thy xin li hc tr, m li l hc tr nh xu, ang
ng tra trong gi hc, tc l lm chuyn chng nn lm (d ch l bn nng t nhin).
Thi cc k khim tn ca thy, v cc k tn trng hc tr ca thy, gy n tng

qu ln trn Soyen, n ni cu khng bao gi ng tra na ( thy khng bao gi phi
xin li cu ln na).
V Soyen cng rt tn trng [gic ng ca] hc tr sau ny nh thy tn trng mnh.

.
Sleeping in the Daytime
The master Soyen Shaku passed from this world when he was sixty-one years of age.
Fulfilling his lifes work, he left a great teaching, far richer than that of most Zen masters.
His pupils used to sleep in the daytime during midsummer, and while he overlooked this
he himself never wasted a minute.
122
When he was but twelve years old he was already studying Tendai philosophical
speculation. One summer day the air had been so sultry that little Soyen stretched his legs
and went to sleep while his teacher was away.
Three hours passed when, suddenly waking, he heard his master enter, but it was too late.
There he lay, sprawled across the doorway.
I beg your pardon, I beg your pardon, his teacher whispered, stepping carefully over
Soyens body as if it were that of some distinguished guest. After this, Soyen never slept
again in the afternoon.
#39
123
Trong ci mng
Thy ca chng ti thng ng tra, mt hc tr ca Soyen Shaku k li. m con nit
ti ti hi ti sao thy ng tra v thy ni: Thy vo ci mng gp cc bc thnh
hin nh Khng T lm. Khi Khng T ng, ngi m n cc thnh nhn xa xa v sau
k li cho hc tr.
Ngy n tri rt nng cho nn vi a chng ti ng tra. Thy mng ti ti. Ti con
n ci mng gp cc thnh nhn xa xa nh Khng T lm, chng ti gii thch.
Vy cc thnh nhn ni g? Thy tra vn. Mt a trong bn chng ti tr li: Ti con
n ci mng v gp cc thnh nhn v hi h c phi thy ca chng con n y mi
tra, nhng h ni l h chng bao gi thy ai nh vy c.
Bnh:
Soyen Shaku l thin s u tin qung b Thin ti M, m chng ta ni n trong

bi Qu Tim Ti Chy Nh La.
Ci mng l ci ch quan trong u mnh. Mnh ni th nod l ni tht hay

ni dith cng ch c mnh bit iu mnh ni; mi ngi khc nghe th nghe vy,
nhng chng cch no kim chng.
V ngi khc vo ci mng ca h, th h li ch thy iu h thy, chng phi iu ta

thy, v h c k litht hay dith ta cng ch bit nghe ch chng lm g c.
Ngha l, trong ci mng ai mun ni g th ni, v chng cch no chng ta hiu nhau,
gp nhau, ng vi nhau, thy cng mt iu nh nhau. V chng i thoi g vi nhau
c.
124
i l ci mng
Nht thit hu vi php

Nh mng, huyn, bo, nh
Nh l dic nh in
ng tc nh th qun
(Kinh Kim Cang)
Tt c nhng g c
Nh mng o bt nh
Nh song cng nh in
C nh vy m suy nim
(TH dch ngha)
Cho nn, tt c nhng g ta thy trong ci mng i u rt ch quan, ch ta thy ta

bit, chng ni vi nhau c.
Cho nn, khng th gii thch cho nhau c, hung h ci nhau cho ra chn l.
Mi ngi phi t tm thy chn l cho chnh mnh. Chng truyn chn l cho nhau c.
In Dreamland
Our schoolmaster used to take a nap every afternoon, related a disciple of Soyen
Shaku. We children asked him why he did it and he told us: I go to dreamland to meet
the old sages just as Confucius did. When Confucius slept, he would dream of ancient
sages and later tell his followers about them.
125
It was extremely hot one day so some of us took a nap. Our schoolmaster scolded us.
We went to dreamland to meet the ancient sages the same as Confucius did, we
explained. What was the message from those sages? our schoolmaster demanded. One
of us replied: We went to dreamland and met the sages and asked them if our
schoolmaster came there every afternoon, but they said they had never seen any such
fellow.
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Thin ca Joshu
Joshu bt u hc Thin lc 60 tui v tip tc cho n 80, lc ngi t Thin.
Joshu dy Thin t nm 80 cho n 120 tui.
Mt ngy n mt t hi Joshu: Nu con khng c g trong tm ht, con phi lm g?
Joshu tr li: Nm n ra.
Nhng con khng c g ht, lm sao m nm ra c? ngi t hi tip.
Vy th, Joshu ni, khing n ra.

.
Bnh:
Khng c g trong tm sao li hi?
C nguyn mt cu hi nng vy m ni l khng c sao c!
Ln th nht thy bo nm n ra ngoi. Nhng li hi tip, thy bit l cu hi ny nng

qu, khng nm c, phi khing ra ngoi.
Tm Thin l tm rng lng, chng c g trong htV tm (no-mind).
127
Joshu l tn Nht ca thin s Trung Quc tn Triu Chu, m chng ta ni n qua
cng n Con Ch Ca Triu Chu trong bi Dy kiu h tin
Joshus Zen
Joshu began the study of Zen when he was sixty years old and continued until he was
eighty, when he realized Zen.
He taught from the age of eighty until he was one hundred and twenty.
A student once asked him: If I havent anything in my mind, what shall I do?
Joshu replied: Throw it out.
But if I havent anything, how can I throw it out? continued the questioner.
Well, said Joshu, then carry it out.
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Cu tr li ca ngi cht
Khi Mamiya, sau ny l mt ging s ni ting, n gp thy nhn gio hun ring,
Mamiya c giao cng n gii thch ting v ca mt bn tay.
Mamiya tp trung suy ngh vo iu g c th l ting v ca mt bn tay. Con khng

tp luyn chuyn cn , thy bo Mamiya. Con c b vng mc vo thc n, ti sn,
v ci ting . Con cht i cn hn. Nh vy s gii quyt c vn .
Ln k tip Mamiya vo gp thy v li b hi ch cho thy ting v ca mt bn tay.

Mamiya tc th ng ln ra nh l cht ri.
ng l con cht ri, thy quan st. Nhng v ting v th sao?
Con vn cha gii c, Mamiya tr li, ngc nhn ln .
Ngi cht khng ni, thy bo. i ra!
Bnh:
y l vng mc u tin ca Mamiya: Mamiya tp trung suy ngh vo iu g c th

l ting v ca mt bn tay.
Nh chng ta thy trong bi Ting v ca mt bn tay, mc ch ca cng n khng

phi l tm cu tr li, m l chn tm tr khng i lang thang. Cui cng l c
c tm tr hon ton tnh lng, hon ton trng khng, v tm. Nu tm tr ta c
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vng mc vi cu hi Ting v ca mt bn tay l g?, th tm tr khng bao gi tnh
lng c.
V vy cho nn thy ni: Con c b vng mc vo ci ting .
Thy cn ni vng mc vo thc n v ti sn. y l thy mun nhc kho l c ba

th vng mc u nh nhau. Con m cn vng mc vo ci ting v vn cn tm
li gii ci ting l g?, th con vn cn vng mc y nh l ngi ham n v ngi
ham ca ci.
Thy cn hng dn xa hn: Con cht i cn hn. Cht tc l khng suy ngh na,
khng c cu hi trong u na. Nhng tr vn khng hiu c.
Thy phi nhc kho thm ln na: Ngi cht khng nitc l, khng c cu hi,
khng c cu tr li.
Tm tnh lng, tm khng, v tm l ch im cui cng. Khi t c ch th tm

hon ton rng lng, khng c cu hi v khng c cu tr li.
Nu ni theo kiu Tanzan, thin s m c gi qua vng bn, th: a, cu hi con

n li lc thy hi con hai thng trc ri, sao thy li con mang n theo ti by gi?
Ch : Cc thin s khng ni nhiu. Ch no trong cu ni ca cc v cng quan trng.
The Dead Mans Answer
When Mamiya, who later became a well-known preacher, went to a teacher for personal
guidance, he was asked to explain the sound of one hand.
Mamiya concentrated upon what the sound of one hand might be. You are not working
hard enough, his teacher told him. You are too attached to food, wealth, things, and that
sound. It would be better if you died. That would solve the problem.
The next time Mamiya appeared before his teacher he was again asked what he had to
show regarding the sound of one hand. Mamiya at once fell over as if he were dead.
You are dead all right, observed the teacher. But how about that sound?
I havent solved that yet, replied Mamiya, looking up.
Dead men do not speak, said the teacher. Get out!
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131
Thin trong i g n my
Tosui l mt Thin s ni ting vo thi ca ngi. Tosui tr tr vi cha v dy nhiu
tnh.
Cha cui cng Tosui ving thm thu ht nhiu mn sinh n ni Tosui ni vi h l
ngi s b vic ging dy vnh vin. Tosui khuyn h ra v v i u ty . Sau chng
cn ai bit tng tch ngi u.
Ba nm sau mt t ca Tosui khm ph ra ngi ang sng vi vi ngi hnh kht

di mt gm cu Tokyo. Ngi t lp tc ni n Tosui dy mnh.
Nu cu c th lm nh ti lm, d ch i ba ngy, th ti c th dy, Tosui tr li.
Vy ngi t mc o qun nh hnh kht v theo Tosui c ngy. n m mt ngi

trong m n my cht. Tosui v ngi t khing xc na m v chn xc trn sn
ni. Ri h tr v li ch di gm cu.
Tosui ng ngon lnh, nhng ngi t khng ng c. n sng Tosui ni: Chng ta
khng phi i xin n hm nay. ng bn va cht ca mnh li t thc n ng
kia. Nhng ngi t chng n ni ming no.
132
Ti ni l cu khng lm nh ti c, Tosui kt lun. i i v ng lm phin ti
na.
Bnh:
Tosui Unkei, thin s dng To ng (Soto), l thin s lp d nht trong lch s Thin
Nht Bn. Ngy nay nhiu ngi so snh Tosui vi thnh Francis of Assisi (Thin cha
gio), hay gi Tosui Chng hippy u tin, v sch v cuc i ca Tosui c gi l
Hippy nhp mn.
100 nm sau khi Tosui qua i, thin s hc gi Menzan Zuiho (1683-1769), thu nht ti
liu v cc truyn truyn khu, vit li quyn sch v cuc i ca Tosui. Quyn ny
ngy nay c dch sang ting Anh di tn Letting go: The Story of Zen Master
Tosui. C th c quyn ny trn Google Books.
Tosui xem ra khng thch hc tr nghe m khng thc hnh. Thng th nghn ngi
nghe may ra c mt ngi thc hnh nghim chnh. Bao nhiu ngi trong chng ta
nghe, c, v xem phim nh sch v v tp th dc. Bao nhiu ngi ang tp hng
ngy? Hay l kinh sch Pht? Hay l Thnh Kinh?
a s ngi c o tng l c xem hay c iu g th mnh s c iu trong mnh. C

xem phim Superman v Batman c i xem ta c th thnh Superman hay Batman
khng?
C l, i vi Tosui, mang an lc ca Thin n cho vi ngi n my, di y x hi,

c ngha hn l ging cho c nghn ngi m chng my ai thc hnh.
133
Thc ra Tosui dy cho ngi t ko ni xin theo hc ri. Anh ny ch hc khng
ni m khi. Thin l sng thoi mi trong bt k hon cnh no, bt k ni u. K c
sng i n my. Sng y lc ny.
Anh t ny ch thch nghe ging, nhng thy ch mun hc tr sng.
Thin l sng khng vng mc. Vy thi.
M nghe li thy ging l mt vng mc ln. C li ging ln nghe ging u

khng phi l sng.
Thy mun th xem nu mnh phi sng nh n my, mnh c th sng vi tm khng
vng mc khng?
Sng khng QUEN, th ng nhin ri. V d l kh ng v l ni.
Nhng khng MUN n n ca bn mnh va cht li l chuyn khc. y l vng

mc ln v ch.
Hai vng mc ny rt ln: Vic nn lm (i.e., n) th khng lm. Vic khng cn (li
gng) th li cu.
Rt kh thy ng.
Zen in a Beggars Life
Tosui was a well-known Zen teacher of his time. He had lived in several temples and
taught in various provinces.
The last temple he visited accumulated so many adherents that Tosui told them he was
going to quit the lecture business entirely. He advised them to disperse and go wherever
they desired. After that no one could find any trace of him.
Three years later one of his disciples discovered him living with some beggars under a
bridge in Kyoto. He at once implored Tosui to teach him.
If you can do as I do for even a couple days, I might, Tosui replied.
So the former disciple dressed as a beggar and spent the day with Tosui. The following
day one of the beggars died. Tosui and his pupil carried the body off at midnight and
buried it on a mountainside. After that they returned to their shelter under the bridge.
134
Tosui slept soundly the remainder of the night, but the disciple could not sleep. When
morning came Tosui said: We do not have to beg food today. Our dead friend has left
some over there. But the disciple was unable to eat a single bite of it.
I have said you could not do as I, concluded Tosui. Get out of here and do not bother
me again.
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K cp thnh mn
Mt bui ti khi Shichiri Kojun ang tng kinh, mt tn cp cm mt thanh gm bn
vo nh, i tin, nu khng th cht.
Shichiri bo tn cp: ng lm rn ti. Anh c th tm tin trong hc t . Ri thin

s tip tc tng kinh.
Mt lc sau thin s ngng v gi: ng ly ht tin. Ti cn mt t ng thu ngy

mai.
K gian ly gn ht s tin v sa son ra v. Cm n khi nhn c qu, Shichiri ni

thm. Chng cp cm n thin s ri i mt.
Vi ngy sau chng cp b bt v th ti, ngoi cc ti khc, cn c ti vi Shichiri. Khi

c gi ra lm chng, Schichiri ni: Anh ny chng phi l trm cp, t ra l i vi
ti. Ti cho anh ta tin v anh ta cm n ti v vic .
Sau khi mn hn t, anh chng ny n gp Shichiri v thnh t ca Thin s.
Bnh:
T bi hon ci.
Nhng, Shichiri i x t bi vi mt tn cp, hay Shichiri ch i x bnh thng vi

mt ngi trong nhSchichiri xem tn cp, v tt c mi ngi khc trong thin h,
nh l ngi nh ca mnh?
136
tr li, xin c li li i thoi.
Ting Anh, thief nn dch l k trm. Tuy nhin, trong truyn c ni cm gm

da, th phi l cp (robber) mi ng.
The Thief Who Became a Disciple
One evening as Shichiri Kojun was reciting sutras a thief with a sharp sword entered,
demanding either money or his life.
Shichiri told him: Do not disturb me. You can find the money in that drawer. Then he
resumed his recitation.
A little while afterwards he stopped and called: Dont take it all. I need some to pay
taxes with tomorrow.
The intruder gathered up most of the money and started to leave. Thank a person when
you receive a gift, Shichiri added. The man thanked him and made off.
A few days afterwards the fellow was caught and confessed, among others, the offence
against Shichiri. When Shichiri was called as a witness he said: This man is no thief, at
least as far as I am concerned. I gave him money and he thanked me for it.
After he had finished his prison term, the man went to Shichiri and became his disciple.
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137
ng v Sai
Khi Bankei m ma an c kit h, t t nhiu ni trn t Nht v tham d. Trong
mt bui thin nh, mt t b bt gp ang n cp. Vn c bm bo ln Bankei,
vi yu cu l ngi t n cp b ui. Bankei l v ny.
Sau t ny li b bt gp n cp nh vy, v mt ln na Bankei l vn . Chuyn

ny lm cc t khc tc gin; h vit mt thnh nguyn th yu cu k cp b ui, ni
rng nu khng th h s ri b.
Sau khi c l th, Bankei gi mi ngi n. Cc anh em rt thng thi, thin s ni

vi h. Anh em bit ci g ng v ci g khng ng. Anh em c th theo hc ni khc
nu mun, nhng ngi anh em khn kh ny chng bit ng sai. Ai s dy anh ta nu
ti khng dy? Ti s gi anh ta li y d l tt c cc anh em ri b.
Mt sui l chy dn da trn mt ngi t n cp. Tt c mi ham mun trm cp

tan bin.
.
Bnh:
Thng th nhng ngi t cho mnh l o c, hay t nht l mnh khng xu, th
thng tm cch lnh xa v xua ui nhng ngi h cho l xu.
Tuy nhin, Ngi mnh khe khng cn y s, nhng ngi bnh th cn. (Kinh thnh
Thin cha gio, Matthew 9:12)
138
Hn na, t bung ao thnh Pht. Khng th ni ai s thnh Pht trcngi n
cp hay ngi khng n cp.
Thin l v tm, khng phn bit hc tr gii d tt xu. Lo cho mi hc tr nh

nhau.
Thc ra th ai ng ai sai? K cp ng nhin bit rng trm cp l sai (ch l do yu

ui v l do no m lm by). Cc t khc thiu tr tu, thiu t tm, nhng li vn
ngh l mnh ng n ni p lc c thy.
Th th ai hiu bit, v ai si m?
An c kit h l ma ch tng khng ra ngoi, cng nh vi nhau gi gn sc khe

v hc tp tng cng o lc. Ti Vit Nam, Trung Quc, Hn Quc v Nht Bn, ma
ny bt u t ngy 16 thng 4, n rm thng 7, l ngy T T ng thi l L Vu Lan,
tng cng 90 ngy.
Bankei l thin s Bn Khu Vnh Trc m ta ni n trong bi Ging ni ca hnh

phc.
Right and Wrong
When Bankei held his seclusion-weeks of meditation, pupils from many parts of Japan
came to attend. During one of these gatherings a pupil was caught stealing. The matter
was reported to Bankei with the request that the culprit be expelled. Bankei ignored the
case.
Later the pupil was caught in a similar act, and again Bankei disregarded the matter. This
angered the other pupils, who drew up a petition asking for the dismissal of the thief,
stating that otherwise they would leave in a body.
When Bankei had read the petition he called everyone before him. You are wise
brothers, he told them. You know what is right and what is not right. You may go
somewhere else to study if you wish, but this poor brother does not even know right from
wrong. Who will teach him if I do not? I am going to keep him here even if all the rest of
you leave.
A torrent of tears cleansed the face of the brother who had stolen. All desire to steal had
vanished.
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139
C cy gic ng th no?
Vo thi Kamakura, Shinkan hc Thin Thai Tng su nm, sau hc Thin 7 nm; ri
thin s qua Trung Quc v nghin cu Thin 13 nm na.
Khi thin s tr v Nht nhiu ngi mun gp thin s v hi cc cu b him. Nhng

Shinkan rt t tip khch, v khi tip khch, thin s rt t khi tr li cu hi ca h.
Ngy n c mt ngi 50 tui ang hc v gic ng, ni vi Shinkan, Ti hc t

tng ca Tng Thin Thai t lc cn nh, nhng mt iu ti khng hiu ni. Thin
Thai cho rng ngay c c cy cng s gic ng. i vi ti y l iu rt l.
Bn lun c cy gic ng th no th c ch g? Shinkan hi. Cu hi l anh lm th

no c th gic ng. Anh c bao gi ngh n chuyn khng?
Ti chng bao gi ngh nh vy c, ng gi kinh ngc.
Vy th v nh v ngh n n, Shinkan kt thc.
Bnh:
Thi Kamakura bt u t nm 1185 n nm 1333.
Thin Thai Tng ca Nht tht ra cng c thin. Thin Thai Tng do Ti Trng
(Saicho) thit lp nm 805 sau khi hc Thin Thai t Trung Quc. Tuy nhin Thin
140
Thai Nht ca Saicho c n bn phn: (1) Thin Thai Trung Quc (dng t tng ca
Kinh Diu Php Lin Hoa l chnh); (2) Mt tng (Ty Tng); (3) Thin (nhng ch
trng nhiu n thin ch Samatha tp trung t tng vo mt iu g nh l hi
th lng ng, hn l thin qun Vipassana qun st mt iu g hiu c
thm su); v (4) gii lut (i tha).
Trong bi ny ni Shinkan ngng Thin Thai hc Thin, c l l dng Thin thun ty

nh thin Lm T ca Thin s Hakuin Vy .
Bi ny rt r: Gii phng chnh mnh, gii phng t tng ca mnh, gic ng ca

chnh mnh, l trng tm ca Pht php v Thin hc.
Rt nhiu cu hi trit l b him hp dn i tht ra l khng quan trng v tn thi

gian v ch.
Trong Tiu Kinh Malunkya, Malunkya nhn thy:
C mt s vn ny, Th Tn khng tr li, b mt bn, loi b ra: Th gii l thng

cn, th gii l v thng, th gii l hu bin, th gii l v bin; sinh mng ny v
thn ny l mt, sinh mng ny v thn ny l khc; Nh Lai c tn ti sau khi cht, Nh
Lai khng c tn ti sau khi cht, Nh Lai c tn ti v khng c tn ti sau khi cht.
Nh Lai khng c tn ti v khng khng tn ti sau khi cht.
c Pht ni:
Ny Malunkyaputta, v nh mt ngi b mi tn bn, mi tn c tm thuc c rt

dy. Bn b v b con huyt thng ca ngi y mi mt v y s khoa m x n sn sc.
Nhng ngi y li ni: Ti s khng rt mi tn ny ra khi no ti cha bit c
ngi bn ti thuc ging hong tc, hay B-la-mn, hay bun bn, hay ngi lm
cng. ..[hay] tc tnh l g[hay] cao hay thp, hay ngi bc trung [hay] da
en, da sm hay da vng [hay] thuc lng no, thuc th trn no, thuc thnh ph
no [hay] ci cung m ti b bn, ci cung y thuc loi cung thng thng hay loi
cung n [hay] dy cung m ti b bn, dy cung y lm bng cy leo, hay cy lau,
hay mt th gn, hay mt th dy gai, hay mt th cy c nha [hay] ci tn m ti
b bn, ci tn y thuc mt loi cy lau ny hay cy lau khc [hay] mi tn y c
kt lng g, hoc lng con kn, hoc lng con c, hoc lng con , hoc lng con cng,
hoc lng mt loi kt [hay] ci tn y c cun (parikkhittam) bi loi gn no,
hoc l gn b ci, hoc l gn tru, hoc l gn nai, hoc l gn la [hay] tn
nhn, hay tn mc, hay nh u so, hay nh rng b, hay nh km gai.
Ny Malunkyaputta, ngi y s cht v vn khng c bit g.
V c Pht, ni thm:
V ny Malunkyaputta, v sao iu y Ta khng tr li ? Ny Malunkyaputta, v iu y

khng lin h n mc ch, iu y khng phi l cn bn Phm hnh, iu y khng
141
a n ym ly, ly tham, on dit, an tnh, thng tr, gic ng, Nit-bn, cho nn iu y
Ta khng tr li.
V ny Malunkyaputta, iu g Ta tr li. y l kh y l [nguyn nhn] kh

y l [dit] kh y l con ng a n [dit] kh l iu Ta tr li.
V ny Malunkyaputta, v sao iu y Ta tr li? Ny Malunkyaputta, v iu y c lin

h n mc ch, iu y l cn bn Phm hnh, iu y a n ym ly, ly tham, on
dit, an tnh, thng tr, gic ng, Nit-bn, v vy iu y Ta tr li.
Do vy, ny Malunkyaputta, hy th tr l khng tr li nhng iu Ta khng tr li.

Hy th tr l tr li nhng iu Ta c tr li.
How Grass and Trees Become Enlightened
During the Kamakura period, Shinkan studied Tendai six years and then studied Zen
seven years; then he went to China and contemplated Zen for thirteen years more.
When he returned to Japan many desired to interview him and asked obscure questions.
But when Shinkan received visitors, which was infrequently, he seldom answered their
questions.
One day a fifty-year-old student of enlightenment said to Shinkan: I have studied the
Tendai school of thought since I was a little boy, but one thing in it I cannot understand.
Tendai claims that even the grass and trees will become enlightened. To me this seems
very strange.
Of what use is it to discuss how grass and trees become enlightened? asked Shinkan.
The question is how you yourself can become so. Did you even consider that?
I never thought of it that way, marveled the old man.
Then go home and think it over, finished Shinkan.
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142
Hoa s tham lam
Gessen l mt thin s ha s. Trc khi v hay sn mt bc tranh, thin s lun lun
yu cu tr tin trc, v gi ca thin s rt cao. Thin s c ting l Ha s tham lam.
Mt nng ca k hi thin s v tranh. C c th tr bao nhiu? Gessen hi.
Bt c gi no ng tnh, c gi tr li, nhng ti mun ng v trc mt ti.
Ri ngy n nng ca k gi Gessen. C ang m tic khon i cc thn ch ca c.
Gessen v rt p. Khi xong, thin s i gi cao nht cho thi gian lm vic ca
mnh.
Thin s c tr tin. Ri nng ca k quay v hng khch kha ca c v ni: Anh

chng ha s ny ch mun tin. Tranh ca ng ta th c nhng u ca ng ta bn thu;
tin c th lm u c ng ta y bn. Tranh v t ci u bn thu nh vy khng ng
trng by. Ch ng lm p vy lt ca ti.
Nng ci vy, ri bo Gessen v mt bc tranh khc trn mt sau ca vy lt ca nng.
C tr bao nhiu? Gessen hi.
bao nhiu cng c, c gi ni.
Gessen ra mt gi rt cao, v bc tranh theo cch yu cu, ri ra v.
143
Sau ny ngi ta bit c Gessen c nhng l do ny cn tin:
Tnh ca Gessen thng b nn i. Ngi giu khng gip ngi ngho, v vy Gessen
c mt nh kho b mt, chng ai bit. Thin s gi y go trong kho, chun b cho
nhng khi khn cp.
T lng ca thn s n n Th T Quc ng x rt xu v nhiu khch l hnh

khn n khi i ng. Thin s mun lm mt con ng tt hn.
Thy ca Gessen qua i m khng thc hin c gic m xy mt ngi cha. Thin
s mun hon thnh nguyn cho thy.
Sau khi Gessen hon thnh ba c nguyn ny, thin s vt c, vt ngh v, v rt

ln ni , khng bao gi v na.
.
Bnh:
Nu ly quy lut kh c mua bn t do trong kinh t th trng xt on th ha s

tnh gi cao bao nhiu v i tr trc cch no, m ngi mua vn mun mua, th c
ngha l bc tranh vn xng ng tt c i hi . Chng c g phi phn nn c. Nu
cho l i hi qu ng, th ng mua. Tranh ch u c phi cm go u m phi mua
d khng thch.
Gessen b nng ca k lm nhc m khng ni gin. l gt gin qua mt bn tp

trung vo vic kim tin, hay l thin s khng bao gi ni gin v l thin s t
o?
Xem ra Gessen lm vic nh mt nh kinh doanh chuyn nghip: C mc tiu kim

tin, tin bc thng thng tin trao cho mc, gt ht tt c t i qua mt bn t c
mc ch kim tin. Th ngha l rt c tm v tm rt vng mc vo mc tiu kim
tin.
Sao li c th thin v tm c?
y l cng n cho cc bn. Chc cc bn gii c cng n.
The Stingy Artist
Gessen was an artist monk. Before he would start a drawing or painting he always
insisted upon being paid in advance, and his fees were high. He was known as the
Stingy Artist.
144
A geisha once gave him a commission for a painting. How much can you pay? inquired
Gessen.
Whatever you charge, replied the girl, but I want you to do the work in front of me.
So on a certain day Gessen was called by the geisha. She was holding a feast for her
patron.
Gessen with fine brush work did the paining. When it was completed he asked the highest
sum of his time.
He received his pay. Then the geisha turned to her patron saying: All this artist wants is
money. His paintings are fine but his mind is dirty; money has caused it to become
muddy. Drawn by such a filthy mind, his work is not fit to exhibit. It is just about good
enough for one of my petticoats.
Removing her skirt, she then asked Gessen to do another picture on the back of her
petticoat.
How much will you pay? asked Gessen.
Oh, any amount, answered the girl.
Gessen named a fancy price, painted the picture in the manner requested, and went away.
It was learned later that Gessen had these reasons for desiring money:
A ravaging famine often visited his province. The rich would not help the poor, so
Gessen had a secret warehouse, unknown to anyone, which he kept filled with grain,
prepared for these emergencies.
From his village to the National Shrine the road was in very poor condition and many
travelers suffered while traversing it. He desired to build a better road.
His teacher had passed away without realizing his wish to build a temple, and Gessen
wished to complete this temple for him.
After Gessen had accomplished his three wishes he threw away his brushes and artists
materials and, retiring to the mountains, never painted again.
# 47
145
T l chnh xc
Sen no Rikya, mt tr s, mun treo mt lng hoa trn ct nh. Thy nh mt ngi th
mc gip, ch cho anh ta treo cao hn hay thp hn mt t, nhch qua bn phi hay bn
tri, cho n khi thy tm c ng ch. Ch , cui cng Sen no Rikya ni.
Anh th mc, mun th thy, bn nh du ch ri gi v qun mt. Ch ny phi

khng? C l, n l ch ny? anh th mc c hi, ch vo vi ch khc nhau trn ct.
Nhng cm quan v t l ca thy chnh xc n ni ch n khi anh th mc ch ng

vo im nh du th thy mi chp nhn.
Bnh:
Ci p lun lun l vn t l hi ha. Lng hoa khng ng mt mnh; lng hoa

ng trong tng quan vi tt c mi th khc trong phng.
Ly nh mt c gi tht p, ri dng computer di chuyn hai con mt c gn hn hay xa

nhau hn mt t, ming i xung hay i ln mt t, mi nhch xung hay nhch ln mt
t ri xem th c y cn p khng, hay c th thnh d dng. Cng nhng b phn
p , nhng ch i t l, l khng cn hi ha, khng cn p.
146
D nhin l ci p, v t l, cn l thuc mt phn vo iu ngi ngh s mun din
tqun bnh tnh lng, hay chnh vnh, hay si ni Mi v th c mt t l mi v mt
cm xc p mi.
Cuc sng ca chng ta cng l nhng t l. Nu t l ng th mi s u p, t cch

n ung ng ngh, n cch lm vic hng ngy, n cung cch c x vi mi ngi
chung quanh Nhng cung cch cc oan thng b mt t l v khng hiu nghim.
Cc cung cch hp t l, trong tng trng hp, thng a li hiu qu tt.
Cng nh ci p v t l l thuc phn no vo sng to din t ca ngi ngh s, t

l ca cung cch sng hng ngy cn l thuc vo mun ca chng tachng ta mun
g trong tnh hung no.
V cng nh ngi ngh s lun lun ch ng vo mt im nu anh ta bit ci p

mnh mun din t, nu ta bit mc ch ca ta trong mi tnh hung, ta lun lun ch
ng im cho v th ca mnh trong mi tnh hung.
Vn kh khn nhiu ngi gp hng ngy l h khng bit h mun g trong mt tnh
hung, cho nn h khng bit phi c x th no cho hp t l.
Accurate Proportion
Sen no Rikyu, a tea-master, wished to hang a flower basket on a column. He asked a

carpenter to help him, directing the man to place it a little higher or lower, to the right or
left, until he had found exactly the right spot. Thats the place, said Sen no Rikya
finally.
The carpenter, to test the master, marked the spot and then pretended he had forgotten.
Was this the place? Was this the place, perhaps? the carpenter kept asking, pointing to
various places on the column.
But so accurate was the tea-masters sense of proportion that it was not until the carpenter
reached the identical spot again that its location was approved.
# 48
147
Pht mi en
Mt ni c ang i tm gic ng, lm mt bc tng Pht v dt vng ln tng. Bt k i
u c cng mang tng Pht vng ny theo.
Nhiu nm tri qua, vn cn mang tng Pht, ni c n sng trong mt ngi cha nh
mt x c rt nhiu Pht, mi v Pht c n th ring.
Ni c mun thp nhang trc tng Pht vng ca c. Khng thch hng thm ca
nhang mnh i lc qua ch ngi khc, c ch ra mt ci phu ln, chuyn khi nhang
n tng Pht ca c m thi. iu ny lm mi ca tng Pht vng b nm en, nhn
rt xu.
.
Bnh:
Pht u c ngoi ta. Khi tm ta tr li vi mt mi nguyn thy (bn lai din mc),
khng cn b mn si m bao ph, th tm sng lng. l Pht.
C tng Pht gip nhc nh mnh con ng mnh ang i, th hay. Nhng xem
tng nh l cu ri ca mnh th hng. V ch c mnh gii thot c mnh thi.
Chnh v vy m t Lm T ni Gp Pht git Pht, gp ma git ma; tc l nhng g

mnh thy u l o tng, ch tm tnh lng ca mnh (chn tm) l tht.
148
an H thin s ch tng Pht g ra lm ci si m m ng, cng l th.
D l mi ngi phi t gii thot, Pht gio vn c khi nim tr lc hay tr

duyn, nh truyn Mc Kin Lin nh ch tng tng kinh cu nguyn gip m thot
khi a ngc kh au; hay trong Tnh Tng, ngi thnh tm nim Pht Adi th
cht c th c ha u thai ti Ty Phng Tnh do Pht Adi cai qun.
Trn phng din tm l, khi chng ta tng kinh cu nguyn cho ai , ngi c
hng li u tin l ta (ngi tng kinh), v chnh li cu nguyn v li kinh s nh
hng n tm ta trc nht.
Trong bi ny, khng lo t gii thot m tm gii thot tng Pht vng l sai
ng ri, li cn sai n mc chuyn khi hng n tng Pht, tc l s tn sng bc
tng ln n mc chng li tt c nhng g khc tng Pht ca mnh.
Gic ng, gii thot, cng khng; m ngay c tng vng trang tr cng khng gi
c cho sch.
Mi ngi chng ta c bao nhiu tng Pht vng mang theo k k?
1. Tin: Bao nhiu ngi chy theo tin nh l Cha Pht mu cu hnh phc?
2. Quyn lc: Bao nhiu ngi tn th quyn lc v chc v?
3. Ting tm: Bao nhiu ngi tin rng i mnh ch c hnh phc nu mnh ni ting?
4. Ch ngha: My t ting Anh c ch cui l ISM, nht l cc ism chnh tr, c bao
nhiu qu v tn th n mc khng in?
5. Sch v kin thc: Bao nhiu ngi tn th sch, hay l kin thc no , nh l
con ng gii thot?
Mi th ny u c gi tr tng i ca chng. Nhng tn th chng l si m ri. Tn

th n mc ch bit chng l duy nht, hng khi i mnh c chm vo , th ngay
ci gi tr ngoi da ca chng cng b mnh lm cho en mi.
Black-Nosed Buddha
A nun who was searching for enlightenment made a statue of Buddha and covered it with
gold leaf. Wherever she went she carried this golden Buddha with her.
149
Years passed and, still carrying her Buddha, the nun came to live in a small temple in a
country where there were many Buddhas, each one with its own particular shrine.
The nun ished to burn incense before her golden Buddha. Not liking the idea of the
perfume straying to others, she devised a funnel through which the smoke would ascend
only to her statue. This blackened the nose of the golden Buddha, making it especially
ugly.
#49
150
Ryonen c ng
Ni c Ryonen sinh nm 1797. C l chu ca Shingen, mt v tng ni ting ca Nht.
Thin ti thi ph v sc p khuynh thnh ca c tuyt n mc mi 17 tui c thnh
ngi hu cn ca hong hu. D cn tr th, danh vng ang ch i c.
Hong hu yu qu cht bt thn v mi gic m ca Ryonen tiu tn. C thy rt r tnh

v thng ca i sng trong th gii ny. V vy c mun hc thin.
Tuy nhin, thn nhn ca c khng ng v p c lp gia nh. Vi li ha hn l c c

th i tu sau khi sinh ba a con, Ryonen ng . C lm trn iu kin ny trc khi
y 25 tui. Chng c v mi ngi thn chng th cn c c na. C co u, ly tn
l Ryonen, c ngha l t ng sng ln, v bt u hnh hng.
C n thnh ph Edo v xin thin s Tetsugya nhn lm t. Nhng ch lic mt qua

mt t l thin s t chi, v c qu p.
Ryonen n gp mt thy khc, Hakuo. Hakuo cng t chi vi cng l do, ni l sc p

ca c ch gy rc ri.
Ryonen ly mt thanh st nng p vo mt. Ch trong mt lc l sc p ca c tiu

tn vnh vin.
Hakuo bn nhn c lm t.
151
k nim chuyn ny, Ryonen vit mt bi th trn mt sau ca mt tm gng nh:
Phc v Hong Hu, ta t hng xng thm qun o la l

Nay kht thc khng nh, ta t mt vo thin vin.
Khi sp sa la i, c vit mt bi th khc:
Su mi su ln i mt ny chng kin ma thu thay i.

Ta ni v nh trng,
ng hi na.
Hy ch lng nghe ting ni ca thng v tuyt tng khi gi lng.
Bnh:
Ryonen khng nhng p m cn rt tr tu khi cn tr. Mt bin c l c nhn

chn tnh v thng ca i sng.
V ch tht l vng chc. ni i tu l i tu, chng c g cn c, k c sc p ca

mnh.
C l c gic ng c trc khi i tu.
Cc thin s thng lm mt bi th trc khi qua i, gi l bi th cht (the death

poem). y l li dy cui cng, v do l li dy quan trng nht, ca ngi ra i. Bi
th cht ca Ryonen cng khng ngoi l :
Su mi su ln i mt ny chng kin ma thu thay i: Ta thy rt r l v

thng (trong 66 nm sng).
Ta ni v nh trng, ng hi na: Ta ni v gic ng, v tnh thc, ng

hi na.
152
Hy ch nghe ting ni ca thng v tuyt tng khi lng gi: Hy ch nghe ting ni ca
tnh lng.
Tt c nhng ngi c o u dy chng ta nghe ting ni ca tnh lng, nghe

ting v ca mt bn tay. y l mt chn l m ngi cha nm c khng th hiu
c.
Thc ra vn rt gin d ta c th trc nghim hng ngy, nu ta mun trc nghim:

Khi mt m ng ang in cung h ht Git n! Git n!, nu bn khng chy theo
m ng v c th ngi tnh lng, bn s thy vn r v su hn m ng rt nhiu.
Nhiu iu bn thy, chng ai trong m ng thy c.
Khi chng ta tnh lng chng ta nghe ting ni ca tr tu t trong tnh lng.
Tnh lng y khng c ngha ch l (1) mt ht m thanh, m cn l (2) mt ht cc dao

ng trong tmtc gin, bun chn, ghen ght, v.v v mt ht (3) cc suy ngh v t
tng chy ngc xui trong u.
Tm hon ton rng lng.
Bn mun hiu su xa cc hin tng chnh tr, kinh t, gio dc ca x hi, hay
nhng h n i bi lc dc trong lng bn? Su xa hn ngi khc, v hn c chnh bn,
rt nhiu?
Vy th, tnh lng.
Nhiu ngi tng l c nhiu, ngn nghin nhiu sch v v thng tin. Khng. Khng
phi vy.
Tnh lng. V bn s c mt hiu mi.
(Khng tnh lng, v bn s c mi hiu mt).
Ryonens Clear Realization
The Buddhist nun known as Ryonen was born in 1797. She was a granddaughter of the
famous Japanese warrior Shingen. Her poetical genius and alluring beauty were such that
at seventeen she was serving the empress as one of the ladies of the court. Even at such a
youthful age fame awaited her.
153
The beloved empress died suddenly and Ryonens hopeful dreams vanished. She became
acutely aware of the impermanency of life in this world. It was then that she desired to
study Zen.
Her relatives disagreed, however, and practically forced her into marriage. With a
promise that she might become a nun after she had borne three children, Ryonen
assented. Before she was twenty-five she had accomplished this condition. Then her
husband and relatives could no longer dissuade her from her desire. She shaved her head,
took the name of Ryonen, which means to realize clearly, and started on her pilgrimage.
She came to the city of Edo and asked Tetsugya to accept her as a disciple. At one glance
the master rejected her because she was too beautiful.
Ryonen went to another master, Hakuo. Hakuo refused her for the same reason, saying
that her beauty would only make trouble.
Ryonen obtained a hot iron and placed it against her face. In a few moments her beauty
had vanished forever.
Hakuo then accepted her as a disciple.
Commemorating this occasion, Ryonen wrote a poem on the back of a little mirror:
In the service of my Empress I burned incense to perfume my exquisite clothes,

Now as a homeless mendicant I burn my face to enter a Zen temple.
When Ryonen was about to pass from this world, she wrote another poem:
Sixty-six times have these eyes beheld the changing scene of autumn.
I have said enough about moonlight,
Ask no more.
Only listen to the voice of pines and cedars when no wind stirs.
# 50
154
Miso chua
S nu bp ti Dairyo, tu vin ca thin s Bankei, quyt nh l s s chm sc k cng
sc khe ca lo s ph ca mnh v s ch cho s ph n Miso ti, lm t u nnh, la
m v men nh nhuyn v ln men. Bankei, thy l mnh c phc v miso tt hn
miso ca cc t, lin hi: Ai l ngi nu n hm nay?
Dairyo c gi n gp thy. Bankei nghe trnh l theo tui tc v a v ca thy,

Bankei ch nn n miso ti. Cho nn Bankei ni vi s nu n: Vy ch ngh l thy
khng nn n g ht. Ni xong, Bankei bc vo phng ring v kha ca.
Dairyo, ngi ngoi ca, xin li thy. Bankei khng tr li. C by ngy, Dairyo ngi bn
ngoi v Bankei bn trong.
Cui cng, trong tuyt vng mt t ni tht to cho Bankei: Thy c th khng sao,
lo s ph, nhng anh chng t ny phi n. Hn khng th nhn n mi c!
n lc Bankei m ca. Thy mm ci. Thy ni vi Dairyo: Thy nht quyt n

cng loi thc n nh nhng t thp nht ca thy. Khi ch tr thnh s ph, thy
khng mun ch qun chuyn ny.
Bnh:
Bankei y l Bankei ytaku (eitaku), Bn Khu Vnh Trc, m chng ta nhc n

trong truyn Ging ni ca hnh phc.
155
Xem ra y l mt lut l n ung c sn trong tu vin nhng Bankei khng bit.
Ngi n tui no v c chc v no th c n ung loi thc phm no . y
l n ung theo h cp v Bankei chng i h cp. Nu Bankei yu sc khe hay
bnh hon v u bp nu thc n c bit cha bnh, chc l thin s khng phin h
g.
X hi con ngi l x hi h cp dy c ti nght th: Chc v i trc hay sau tn

(bc s, lut s, tin s, thc s, gio s, gio vin c, d, ch, bc..); vn phng (lm ln
vn phng ln, lm nh vn phng nh), xe c (lm ln i xe c ti x), o qun (lm ln
mc veston, lm nh mc qun jean), lng bng.
Ni chung l cc th trang im cho h cp ny nh vi mi lp o dy ph kn ngi

chng ta. Ri chng ta c th t thm vi tng h cp na bng cch xng h n ni quan
liu t trn ni xung. Rt cuc, ta ch l mt hnh nm to ng ng ui chim gia
ng.
Kh ai thy c con ngi tht ca mnh. V rt c th l mnh cng khng bit c

con ngi tht ca mnh, nu mnh khng bao gi trt b cc lp v.
C l l ta s khng bao gi b ht c ti thiu l mt b qun o mc trn ngi.

Nhng nu ta c th trt b rt nhiu b ang cht chng khng cn thit trn c th,
th ta s d th v thong th hn rt nhiu, v nhiu ngi s thch th con ngi tht ca
ta, hn l mt hnh nm ti 27 lp o qun.
Sour Miso
The cook monk Dairyo, at Bankeis monastery, decided that he would take good care of
his old teachers health and give him only fresh miso, a paste of soy beans mixed with
wheat and yeast that often ferments. Bankei, noticing that he was being served better
miso than his pupils, asked: Who is the cook today?
Dairyo was sent before him. Bankei learned that according to his age and position he
should eat only fresh miso. So he said to the cook: Then you think I shouldnt eat at all.
With this he entered his room and locked the door.
Dairyo, sitting outside the door, asked his teachers pardon. Bankei would not answer.
For seven days Dairyo sat outside and Bankei within.
Finally in desperation an adherent called loudly to Bankei: You may be all right, old
teacher, but this young disciple here has to eat. He cannot go without food forever!
156
At that Bankei opened the door. He was smiling. He told Dairyo: I insist on eating the
same food as the least of my followers. When you become the teacher I do not want you
to forget this. #51
157
nh sng ca con c th tt
Mt hc tr Tng Thin Thai, mt tng phi trit l Pht gio, n thin vin ca Gasan
hc thin. Vi nm sau cu ra i, Gasan cnh bo cu: Hc v s tht bng phng on
th li ch cng ch nh lm lt ti liu ging hun. Nhng nh rng nu con khng
thin qun thng trc, nh sng chn l ca con c th tt.
.
Bnh:
Gasan Jseki ( 127523.11.1366) l thin s dng To ng Nht Bn, m ta

nhc n trong bi Khng xa Pht vi.
y l cnh bo v cch hc trit l l thuc nng n vo l lun v suy t ca Thin

Thai Tng. Trong bi C cy gic ng nh th no chng ta ni n s v ch ca cc
cu hi trit l rc ri ca hc tr Thin Thai.
Khc bit gia suy ngh v thin qun: Suy ngh hay suy t l ngh. Thin
qun l ch nhn (qun), nhn s vt nh n l (seeing thing as it is) m chng ngh g
c. Khc bit v tnh danh ny a n cc khc bit sau:
1. Khc bit u tin l tnh lng v cm xc. Chng ta c th suy ngh vi loi cm
xc trong u, nhng thin qun th tm ta phi rt tnh lng,
V d: Suy ngh v cch tr a anh chng ch cht mi chi mnh hi chiu, va suy
ngh va si mu. Nu ta thin qun v anh chng ny, th tm ta phi rt tnh lng,
khng hn gin khng mt gn sng, khi ta nhn (qun) anh chng.
2. Khc bit th hai l tnh lng v t tng. Suy ngh th c cu hi, v chy theo
dng l lun tm cu tr li; thin qun th ch nhn thi, ri ci g n n th n, n
khng n th khng n, chng chy theo ci g, nhm vo cu tr li no c.
158
V d: Suy ngh C thng khng? , c ci bn l c ng th mc. C qu l c
nhn. C v tr phi c ngi lm ra v tr,. Vy phi c thng . C thng th
phi c ngi snh ra thng . Ai vy?
Thin qun th ch nhn. Mun qun c tr th c nhn cc tinh t, khng gian, cc

thin h, cc gii hn (hay khng gii hn) ca v tr n cc phn t, nguyn t li ti
ca vt th ri chn l no n vi mnh th n, khng th thi, chng eo ui theo
g trong u c
3. Khc bit th ba l s tp trung v t do ca tm tr. y ch l h qu ca khc

bit th nht v th hai bn trn. Khi suy ngh ta c c hng trm t tng, cm xc, l
lun, kt lun, phn on chy ti chy lui. Thin qun th ta chng c g trong u c,
ngoi tr mt hnh nh ca ci m mnh ang qun, nh n l (as it is), m chng c l
lun, phn on, kt lun no c.
Vi d: Suy ngh v chuyn ci nhau hi chiu vi ngi bn thn (hay v, hay chng
mnh), ta c th suy ngh: C y ni cu ny, ni nh vy l r rng lm mnh au, ti sao
c y lm mnh au, v c y ghen t vi mnh, c y ang cnh tranh nh hng vi
mnh, bi vy cu ni ca mnh vi boss b c y c tnh b mo ngha ca n
Nu thin qun v chuyn ci nhau ny th tm mnh tht tnh lng, khng sng gin,
cng chng suy ngh g, ch nhn hnh nh ci nhau hi chiu v thy khun mt
c y tht bun vi vi khi ni vi mnh cu ny v mnh khng thy c cc nt
y lc , v mnh vi v thc cho c y mt qu m ngn ng kinh hn v c y
nhn mnh vi khun mt va kinh ngc va bun v tn v lng l ra ngoi v
mnh cho l c y khinh thng mnh v mnh chi ngng theo mt cu cui
im quan trng y l khi suy tng cc vn tru tng, chng ta thng theo mt
trng phi l lun trit l no , v d: trit l hin sinh, hay duy vt bin chng php,
hay Plato, hay Decartes, hay Thin Thai Tng, hay Trung Qun Lun, hay cynicism
cho nn t duy thng rt phin din, v b g b trong khung l lun ca trng phi ta
ang dng. (Chnh v vy m cc trit gia hay ci nhau, ng ni g b ni vit). Khi
qun ta ch nhn s vt nh n l cho nn ta chng theo trng phi no c. C nhn
thi. V vy tm tr ta thc s t do v c lp, v ci nhn r rng hn rt nhiu.
159
4. Khc bit th t l kt lun. y l h qu ng nhin ca ba khc bit trn: Suy
ngh chm dt bng mt kt lun ca suy tng l lun, thng theo cng thc ca lun
l hc.
Qun chm dt khi no mnh bit l mnh nhn thy ton th, thng sut hon ton,
iu mnh nhn, t trong ra ngoi, ngoi vo trong, t mi hng nhn.
V d: Suy ngh v mt tn trm: Hn vo nh, ly ci nhn ht xon b ti, ton v vic

b thu vo h thng quan st in t. Kt lun: Vy hn l tn trm.
Qun v ngi ny th nhn hn, nhn hnh nh hn ly ht xon, nhn thi u hng
du dng ca hn khi b bt, nhn khun mt bun ri ri tuyt vng ca hn, dng i
thu no ca hn
Trc khi qun th tm ta phi nh (samadhi), tc l ng yn. Nu tm cn nhy

choi choi th khng th qun c. V vy ngi ta thng phi dng thin ch
(samatha), v d tp trung vo hi th nh tm trc, khi nh c ri, mun
qun (vipassana) g th qun (v trong khi qun, tm mnh vn nh).
Your Light May Go Out
A student of Tendai, a philosophical school of Buddhism, came to the Zen abode of

Gasan as a pupil. When he was departing a few years later, Gasan warned him: Studying
the truth speculatively is useful as a way of collecting preaching material. But remember
that unless you meditate constantly you light of truth may go out.
# 52
160
Ngi cho nn cm n
Lc Seisetsu ging dy ti cha Engaku Kamakura, thin s cn phng c rng hn, v
ni ging dy ca thy qu cht. Umezu Seibei, mt thng gia Edo, quyt nh l
s tng 500 ng vng, gi l ryo, vo vic xy trng rng thm. Umeza mang tin n
cho thin s.
Tranh T s B t Ma do thin s Seisetzu v
Seisetsu ni: Tt lm. Ti s nhn.
Umezu trao bao vng cho Seisetsu, nhng khng hi lng vi thi ca thin s. Mt
ngi c th sng c nm vi ch 3 ryo, nhng thng gia ny khng nhn c c mt
ting cm n.
Trong bao c 500 ryo, Umezu nhc kho.
Anh ni cho ti bit ri, Seisetsu tr li.
D ti l mt thng gia giu c, 500 ryo vn l rt nhiu tin, Umezu ni.
Anh mun ti cm n anh? Seisetsi hi.
Thy nn lm vy, Umezu tr li.
Ti sao ti nn cm n? Seisetsu thc mc. Ngi cho nn cm n.

.
Bnh:
161
Seisetsu Genjo Seki hay Seisetsu Genjyo Seki, (1877-1945), l thin s dng Lm T,
t thin s Hakuin Vy m ra. Trong thp nin 1920, Seisetsu l s tr tr ca cha
Tenryu Nht.
Cha Engaku trong truyn ny l mt cha Lm T rt ln, v l mt danh lam thng

cnh ni ting ca Nht ngy nay. Chng ta ni n cha Engaku trong bi Khng
nc khng trng v ni c Chiyono.
B th l mt thc hnh ln trong nh Pht. Con ng B-tt (B Tt o) c 6 nhnh

qua sng (lc ba-la-mt), tc l su phng cch thc hnh (hnh) n gic ng,
trong B th l hnh u tinB th, tr gii, tinh tn, nhn nhc, thin nh, tr tu.
Cho i ci mnh c l cch ng nhin nht thc hnh v ng (khng c ci ti).
B th th no? Kinh Kim Cang, on 4 vit: B tt i vi php nn khng c ch

tr m lm vic b th, gi l chng tr ni sc b th, chng tr thanh hng v xc
php b th. Ny Tu-b-, B tt nn nh th m b th, chng tr ni tng. V c
sao? Nu B-tt b th chng tr tng th phc c khng th ngh lng.
Cu ny c nhiu tng trit l rt su xa, tuy nhin ni gin d theo cch sng hng ngy
ca chng ta th cu ny c th hiu l b th m chng cu g c, chng c thy tn
mnh trong danh sch (sc), hay nghe c tn mnh (thanh), hay ting tm lng ly ca
mnh (hng), hay nm v vinh quang ca mnh (v), hay s c tn mnh khc trn
bia (xc), hay v bt k iu g trong v tr (php).
B th vi mt tm hon ton rng lng. Ngay c dng o php lm ch ch ca b th

cng khng. on 14, Kinh Kim Cang vit: Nu B-tt tr ni php m lm vic b th
th t nh ngi vo trong ti khng th thy. Nu B-tt tm khng tr php m hnh
b th th nh ngi c mt li thm nh sng mt tri chiu soi, thy cc th hnh sc.
(Ghi ch: B th khng v mnh m v o php th hay lm ri, vn hn khng. Nhng

b th m vt qua c c tng v o php ny mi l chn ng ca B tt).
B th t nhin nh ht th. B th t nhin nh kht nc th ung nc m chng h suy

ngh g. mi l b th hnh ca B-tt.
162
ng nhin l b th m cn cm n nh Umezu l khng nn ri. V ng nhin l
mt cu cm n cng chng tn cng g m thin s Seisetsu li khng th ni mt ting
cho vui v c lng. Nhng, c l l thin s bit tm tnh Umezu v c tnh im lng
dy cho Umezu mt bi hc v Pht php.
Nhng ti sao thin s ni Ngi cho nn cm n?
Tha, v b th l hnh B tt, m mun thc hnh hnh ny th phi c ngi nhn. Nu
khng c ngi nhn th khng th lm vic b th c. Mang tin ra vt ngoi sa mc
khng phi l b th. Cho nn, ngi cho phi cm n ngi nhn to cho mnh mt
c hi thc hnh hnh b th.
Ch , cu u tin thin s ni khi Umezu mang tin vo: Tt lm. Ti s nhn. Tc

l, ti cho ch c hi lm vic b th.
Khng nn xem y l mt cuc u tranh t tng gia hai ngi, Umezu v thin s,
xem ai thng.
a s mi ngi trong chng ta u nh Umezu, u mun nghe cm n khi b th

khng nhng cm n m cn phi cm n trn radio, TV, bo ch, Internet th mi h d.
Umezu chng ai xa l hn l ci ti ca mi ngi chng ta.
Nhng iu chng ta khng bit, v thin s Seisetsu mun dy, l: Ngi cho phi cm
n ngi nhn.
The Giver Should Be Thankful
While Seisetsu was the master of Engaku in Kamakura he required larger quarters, since
those in which he was teaching were overcrowded. Umezu Seibei a merchant of Edo,
decided to donate five hundred pieces of gold called ryo toward the construction of a
more commodious school. This money he brought to the teacher.
Seisetsu said: All right. I will take it.
Umezu gave Seisetsu the sack of gold, but he was dissatisfied with the attitude of the
teacher. One might live a whole year on three ryo, and the merchant had not even been
thanked for five hundred.
In that sack are five hundred ryo, hinted Umezu.
You told me that before, replied Seisetsu.
Even if I am a wealthy merchant, five hundred ryo is a lot of money, said Umezu.
163
Do you want me to thank you for it? asked Seisetsi.
You ought to, replied Umezu.
Why should I? inquired Seisetsu. The giver should be thankful.
# 53
164
Di chc
Ikkyu, mt thin s ni ting thi Ashikaga, l con ca Thin hong. Khi thin s cn
nh, m ca thin s ri b cung in v vo cha hc thin. Bi vy hong t Ikkyu
thnh thin sinh. Khi m ca Ikkyu qua i, b li cho thy mt l th, vit rng:
Gi Ikkyu:
M xong vic i ny v by gi m tr li vi Vnh Hng. M mong con thnh mt

thin sinh gii v s t c Pht tnh. Con s bit l m trong a ngc hay khng v
m c lun cng con khng.
Nu con thnh mt ngi hiu c rng Pht v t ca ngi l B t Ma l ti

t ca con, con c th ngng hc v i cu nhn th. Pht ging 49 nm v trong
khong thi gian thy chng phi ni mt ch no. Con nn bit ti sao. Nhng nu
con khng bit nhng mun bit, trnh suy ngh v ch.
M,
Khng sinh, khng cht.
Ngy 1 thng 9
Ti bt: Gio php ca Pht l ct gic ng ngi khc. Nu con l thuc vo bt c

php mn no, con cng ch l mt cn trng dt nt. C n 80 nghn quyn sch v
Pht hc v nu con phi c ht cc sch ny m vn khng thy c tnh tht ca con,
con s khng hiu c l th ny. y l di chc ca m.
Bnh:
165
B t Ma t n sang Trung quc truyn dy Thin v c xem l T s sng
lp Thin tng ca cc tng phi i tha ngy nay (Mahayana).
Pht v B t Ma l thy. Nhng cc v thy ny ch c mt mc ich duy nht l

phc v hc tr, gip hc tr c ng, cc v thy ny chng c mc ch g khc cho
chnh cc v, nn ni l Pht v B t Ma l ti t ca con.
Ngi thc s nhn thc c iu ny, th:
1. Khng tn th Pht hay T s l ngi gii thot mnh; bit rng chnh mnh phi t
mnh gii thot mnh;
2. Thuyt gng gio php v gip th nhn vi thi l mnh l ti t ca h;
3. V nh th tc l t c v ng, tc l ng.
Cho nn lc ny l lc c th ngng hc ra i cu nhn th.
Pht thuyt ging 49 nm nhng chng ni li no: Trong Kinh i Nit Bn, trc
khi nhp dit, c Pht ni: Nh Lai thng khng thuyt php v php vn v tnh.
Nh Lai du ging ni tt c php nhng thng khng ch ni. (Phm Quang Minh
Bin Chiu Cao Qy c Vng B Tt, th 22).
Ngn t khng bao gi chnh xc ni ln iu g. Ni ch l ni tm, v chng cch

no khc truyn t t tng cho a s ngi. V vy, d l Pht ging thuyt 49
nm, nhng khng c li no l tuyt i n mc mi ngi c kh kh nm gi n.
Ty nghi liu th m hiu. Cho nn, ging thuyt nhiu m li chng ni li no l th.
Mun c ng, phi ri b vn t, khng mc kt vo ngn t: V Nh-Lai v chnh

gii thot ri danh t. Do nn c Nh-Lai i vi tt c php, khng chng ngi,
khng m-trc m ng chn tht gii thot. (Kinh i Nit Bn, Phm Vn T, th
13).
166
Nu hiu iu ny th tt. Nu khng hiu c, th trnh suy ngh v ch, v suy
ngh th phi suy ngh bng vn t trong u mnh, tc l li cng kt vo vn t, khng
thot ra c.
M khng sinh khng cht: V m, cng nh tt c mi th khc trong v tr, l mt

biu hin ca S Tht, Chn Nh, Nh Lai, Pht tnh, Vnh Hng nh sng l biu hin
ca i dng. Sng c v mt, nhng i dng lun . Biu hin ph du thy
mt , nhng S Tht th thng hng, lun , khng sinh khng dit.
Cho nn ly ci nhn bng mt m ni th m c sinh c t, nhng ly S Tht m ni th

m l (mt phn ca) S Tht, m khng sinh khng t, m xong vic i ny v
by gi m tr li vi Vnh Hng.
Gio php cng ch l vn t v li ni, tc l khng tuyt i c, v ta khng th

mc kt vo, chp vo gio php. Gio php ch l phng tin gip ta qua sng. Qua
sng b b.
Tnh tht (chn tnh) ca con, cng nh ca m v ca tt c mi th khc trong v

tr, l Pht, l S Tht, l Chn Nh, l Nh Lai, l Vnh Hng. Nu con khng bit c
iu ny, con chng hiu c m ni g trong th.
The Last Will and Testament
Ikkyu, a famous Zen teacher of the Ashikaga era, was the son of the emperor. When he
was very young, his mother left the palace and went to study Zen in a temple. In this way
Prince Ikkyu also became a student. When this mother passed on, she left him a letter. It
read:
To Ikkyu:
I have finished my work in this life and am now returning into Eternity. I wish you to
become a good student and to realize your Buddha-nature. You will know if I am in hell
and whether I am always with you or not.
If you become a man who realizes that the Buddha and his follower Bodhidharma are
your own servants, you may leave off studying and work for humanity. The Buddha
preached for forty-nine years and in all that time found it not necessary to speak one
word. You ought to know why. But if you dont and yet wish to, avoid thinking
fruitlessly.
Your Mother,
Not born, not dead.
167
September first.
P.S. The teaching of Buddha was mainly for the purpose of enlightening others. If you
are dependent on any of its methods, you are naught but an ignorant insect. There are
80,000 books on Buddhism and if you should read all of them and still not see your own
nature, you will not understand even this letter. This is my will and testament.
#54
168
Tr s v k st nhn
Taiko, mt tng qun Nht vo thi Tokugawa, hc tr o gi l Cha-no-yu, vi tr
s Sen no Rikyu, mt v thy v loi ngh thut din t an lc ny.
Cn tng ca Taiko l Kato xem s say m tr o ca ch l b tr cng vic quc gia,

nn Kato quyt nh phi git Sen no Rikyu. Hn gi v ving thm tr s v c mi
vo ung tr.
Tr s, rt thnh tho trong ngh thut ca thy, lic mt qua l bit ngay nh ca vin
v tng, nn tr s mi Kato kim ngoi trc khi vo phng cho nghi l tr o,
gii thch rng tr o chnh l biu hin ca an bnh.
Kata khng nghe theo. Ti l v tng, hn ni. Ti lun lun mang kim theo ngi.
Tr o hay khng tr o, ti gi kim vi ti.
c. C mang kim vo v ung tr, Sen no Rikyu bng lng.
m nc ang si trn bp than. t nhin Sen no Rikyu nghing m nc. Hi nc

bc x xo, khi v tro bay y phng. Vin v tng git mnh chy ra ngoi.
Tr s xin li. l li ca ti. Vo li v ung t tr. Kim ca anh b dnh y tro, ti

c n y, s chi n sch s v tr li cho anh.
Trong th kt ny, chng v tng bit l mnh khng th git tr s c, hn bn b

lun nh .
Bnh:
169
Theo truyn thuyt, tr do thin s Nht Eichu () mang v t Trung quc, v nm
815 Eichu dng tr xanh sencha cho Thin hong.
n th k 12, thin s Eisai, cng t Trung quc v, gii thiu cch dng tr bt gi l
Matcha m ngy nay vn cn dng trong nghi l tr o. Nghi thc Matcha ny c
dng u tin trong cc tu vin Pht gio.
n th k 13, thi Shogun Kamakura, gii v s o (Samurai) nm ton quyn cai tr

v tr o tr thnh mt du hiu qy tc.
n th k 16, mi ngi Nht u ung tr, v tr s Sen no Rikyu trong truyn ny,
c xem l thy v tr o cho n ngy nay. Sen no Rikyu l hc t ca Takeno Js,
v i theo trit l ichi-go ichi-e ca thy, dy rng mi cuc gp g u qu bu v khng
bao gi c th lp li c.
Sen no Rikyu thit lp cc nguyn l ca tr o gm: Ha ( wa), knh ( kei), thanh

( sei), v tnh ( jaku)l cc nguyn l vn cn s dng trong tr o ngy nay.
(Ngun: wikipedia).
Tr o l mt hnh thc thin tp, v cc thin s ung tr thng xuyn. y chnh l

tr thin, tc l chnh nim trong thin hctp trung t tng vo vic mnh ang lm,
nh l nu nc, mc tr, khuy tr, mi tr, ung tr Bi vy, trong khi sa son tr,
ch v khch chng ai ni g c, ch tp trung t tng vo vic lm tr, v khi ung cng
rt t ni. l tr thin.
Cc thin s thng l tr s. V d nhin l khi quen tnh lng th s nhy cm ca ta

tng ln rt cao. Sen no Rikyu nhn ra tm ca Tako cng chng c g ng ngc nhin.
iu quan trng l cch x s nh nhng lch s ca Sen no Rikyu lm Tako bit l v tr

s ny c c ht ngh ca mnh. Mnh khng phi l i th ca ng ta. Rt lui l
thng sch.
iu quan trng khc na l tr s cho Tako con ng rt lui trong danh d, khng
bc trn nh ca hn ra nh sng p hn vo ng cng.
170
(Trn nh Honh bnh)
The Tea-Master and The Assassin
Taiko, a warrior who lived in Japan before the Tokugawa era, studied Cha-no-yu, tea
etiquette, with Sen no Rikyu, a teacher of that aesthetical expression of calmness and
contentment.
Taikos attendant warrior Kato interpreted his superiors enthusiasm for tea etiquette as
negligence of state affairs, so he decided to kill Sen no Rikyu. He pretended to make a
social call upon the tea-master and was invited to drink tea.
The master, who was well skilled in his art, saw at a glance the warriors intention, so he
invited Kato to leave his sword outside before entering the room for the ceremony,
explaining that Cha-no-yu represents peacefulness itself.
Kato would not listen to this. I am a warrior, he said. I always have my sword with
me. Cha-no-yu or no Cha-no-yu, I have my sword.
Very well. Bring your sword in and have some tea, consented Sen no Rikyu.
The kettle was boiling on the charcoal fire. Suddenly Sen no Rikyu tipped it over.
Hissing steam arose, filling the room with smoke and ashes. The startled warrior ran
outside.
The tea-master apologized. It was my mistake. Come back in and have some tea. I have
your sword here covered with ashes and will clean it and give it to you.
In this predicament the warrior realized he could not very well kill the tea-master, so he
gave up the idea.
# 55
171
ng tht
Thin s Ikkyu (do ha s Bokusai)
Trc khi Ninakawa qua i thin s Ikkyu n thm ng. Ti dn cho anh nh?
Ikkyu hi.
Ninikawa tr li: Ti n y mt mnh v ti i mt mnh. Thin s gip ti c g?
Ikkyu ni: Nu anh ngh l anh tht c n v i, l o tng ca anh. ti ch cho

anh con ng trn chng c n, chng c i.
Vi cc li ging, Ikkyu ch ra con ng r rng n ni Ninakawa mm ci v t

trn.
Bnh:
Ikkyu chnh l ngi con trai nhn di chc ca m trong bi Di Chc ta ni qua.
Ngi ta ni rng Ikkyu l con khng chnh thc ca Thin hong Go-Komatsu.
Ikky ( Ikky Sjun, 1394-1481) l mt thin s v thi s lp d hng u trong

lch s Thin tng Nht Bn. Ikkyu hc nhiu thy, nhng khng thch cha chin v ci
m Ikkyu cho l o c gi v s li bing ca cc nh s, nn ch sng lang thang
ngoi ng. Tuy vy Ikkyu vn c nhiu bn b trong gii thi ca v ngh s.
Ikkyu thch n ngon, thi ca, m nhc, v cng khai ca tng tnh dc (sex) nh l mt phn
t nhin ca i sng con ngi. Ikkyu c ngi yu l c ca k m Mori v lm mt s
bi th v nng. Ngi ta cho rng Ikkyu l ngi to ra truyn thng Thin Ch
172
(Red Thread Zen), mt nhnh ca thin Lm T chp nhn tnh dc (sex) v cho php cc
s v ni c lp gia nh.
D Ikkyu thch i lang thang v khng a cha chin, khi cha Daitoku-ji, mt cha Lm
T ln Tokyo, b hy hoi trong trn ni chin nin ( nin no Ran, 1467
1477), Thin hong Go-Tsuchimikado ch nh Ikky lm s tr tr. Ikkyu bt c d phi
nhn li, v c cng rt ln trong vic gy dng cha ny tr li. Chc v ny cng t
Ikkyu vo v tr truyn nhn chnh thc v quan trng ca dng thin Lm T.
Ikkyu c nh hng rt ln trong vn ha ph thng ca Nht ngy nay. Cc tr em xem

Ikkyu l mt anh hng, thng xuyn ph phn quan chc s si. C rt nhiu sch
truyn v phim hot ho tr em ni v cuc i Ikkyu.
Ikkyu cng nh hng nhiu n thi ca v ngh thut Nht v gp phn ln trong vic
a Thin vo mi lnh vc ca i sng Nht.
Ikkyu ni g vi Ninakawa?
D nhin l ta khng bit. Tuy nhin, Ikkyu c li nhiu bi thin thi, trong bi ni
ting nht l Cc B Xng (Skeletons), tm tt nhng iu quan trng li nh
l mt di chc. C l iu g Ikkyu ni vi Ninakawa cng khng ngoi bi th
ny. Bi th ni su hn v cc im m m ca Ikkyu li cho Ikkyu trong chc th
ngn ngi ca b nhiu nm v trc, chng t l li m khng bao gi phai trong
lng Ikkyu.
Cc B Xng, mt tuyt tc vn chng, vi o php su sc:
Cc b xng
Ny cc thin sinh, hy ta thin chm ch, v cc bn s nhn ra rng tt c mi th sinh

ra trn i ny rt cuc ch l khng, k c chnh ta v mt mi nguyn thy ca hin
hu. Tt c mi th u t khng m ra. Ci khng nguyn thy l Pht, v tt c cc
t tng t khc Pht tnh, Pht v, Pht tm, Gic Ng, T, Thng ch l
nhng cch din t khc nhau ca cng mt ci khng. Hiu sai iu ny th bn s ri
vo a ngc.
Mt m mt b xng thm hi hin ra v ni nhng li ny:
Mt cn gi thu bun ru
Thi qua th gii
C tranh dn sng,
Trong khi chng ta tri n m ly,
Tri ra bin.
Lm c g
Vi tm tr ca mt ngi
173
L ra th nn sng
Nhng d hn chong o thy tu
Hn ch cuc i vut qua hn?
Gn sng ti thip i, v trong m ti thy ti b nhiu b xng bao vy Mt b

xng n gn ti v ni:
K c
B chy v
Khng cn hin din.
Tt c u l nhng gic m trng rng
Chng ngha g.
Vi phm s tht ca vn vt
V lm nhm v
Thng v Pht
Th bn s khng bao gi tm thy
Con ng tht.
Ti thch b xng ny Hn thy mi s rt r, nh chng l. Ti nm vi ting gi

gia nhng hng thng th thm trong tai v nh trng thu nhy ma trn mt.
Ci g khng l m? Ai s khng kt thc l mt b xng? Chng ta hin din nh l

nhng b xng c da bao bc n ng n b v m m nhau. Nhng khi hi th
chm dt, da v, sinh l bin mt, v chng cn cao thp. Bn di lp da ca ngi m
ta ang m p vut ve chng g khc hn l mt b xng kh. Hy ngh n iu
cao v thp, tr v gi, n ng v n b, tt c u nh nhau. Hy tnh thc v iu h
trng ny v bn s lp tc hiu ngha ca khng sinh v khng t.
Nu cc mnh
C th nhc nh
n ngi cht,
Th cc ci gi tr
C th l m bia tt hn.
Con ngi tht s l nhng sinh linh ng s.
Mt vng trng
Sng v trong
Trn bu tri khng mt gn my;
Vy m chng ta long chong
Trong bng ti ca th gii.
Nhn k i ngng th, g lp da, v tt c mi ngi rt cuc nhn nh nhau. Khng

cn bit bn sng bao lu, kt qu khng thay i (k c hong ). Vt i ci nim l
174
ti hin hu. Trao thn mnh cho nhng m my tri trong gi, v ng mong sng
mi.
Th gii ny
Ch l
Mt cn m thong qua
Vy sao li run s
Tnh hay bay bin ca n?
Qung i ca bn c nh sn v mi tha hip vi thn linh ko di n ra u

v ch. Hy tp trung tm tr vo mt vn ln ca sng v cht. i sng tn cng
bng s cht, l iu hin nhin.
Cc t bin ca cuc i
D au nhc,
Dy chng ta
ng bm cht
Vo th gii ph du ny.
Ti sao ngi ta
Tn ph trang sc
Trn b xng ny
Khi n c nh phi bin mt
Chng lu du vt?
Thn th nguyn thy

Phi tr v
Ni nguyn thy ca n:
ng tm
Ci khng tm c.
Khng ai thc s bit

Bn cht ca sinh
Hoc ni tht:
Chng ta tr v ngun
V tr thnh ct bi.
Nhiu con ng bt u
T chn ni
Nhng ti nh ni
Tt c chng ta ngm nhn
Mt vng trng sng.
Nu ti cui cuc hnh trnh

Khng c ni
An ngh cui cng
175
Th chng ta khng cn phi s
Lc ng.
Khng c khi u,
Khng c chm dt;
Tm ta
Sinh ra v cht:
Ci khng ca khng!
L nh
V tm
Chy lon x;
Kim sot tm
V bn c th gt n sang mt bn.
Ma, ma , tuyt v bng:

Tt c u ri rc
Nhng khi ri xung
Chng tr thnh mt dng nc
Ca con sui trong lng thung lng.
Nhng cch hin l

Chn Tm u khc nhau
Nhng trong mi mt cch
Ta c th thy
Cng mt s tht thing ling.
Hy lp kn con ng ca bn
Bng l thng rng
khng ai c th
Bit c
Ni tht ca bn.
Tht v ch
Nhng tang l khng ngng trn ni Toribe:
Nhng ngi than khc khng nhn ra
H s l ngi k tip hay sao?
Cuc i ph du!
Chng ta suy t nhn cnh
Khi bay trn ni Toribe:
Nhng khi no chng ta nhn ra
Rng ta ang trn thuyn ha tng?
Tt c ch l ho huyn!
Sng nay,
176
Mt ngi bn khe mnh,
Chiu nay,
Vi si khi ha tng.
Ti nghip!
Khi chiu trn ni Toribe
B thi lng ln
Ti lui
Vi gi.
Khi ha tng
N thnh tro,
V thnh t khi chn.
Phi chng ch c ti li ca ta
L cn st li?
Tt c ti li
phm
Trong ba th gii (*)
S phai mt
Cng vi ti.
Th gii l vy . Nhng k khng nm c l v thng ca th gii kinh ngc v s

tht thn v nhng thay i . Rt t ngi ngy nay kim tm s tht ca Pht php, v
cc tu vin th trng rng. Cc s ngy nay a s l dt nt v lng trnh ngi thin nh
l mt phin phc; h li bing thin nh, h tp trung vo trang tr cha chin. Thin
ta ca h l gi to, v h ch mang mt n cc nh s nhng chic o chng h mang
s tr thnh nhng b o gip tra tn mt ngy no .
Trong v tr ca sinh v t, st sinh s a vo a ngc, tham lam a n ti sinh thnh

ma i; si m lm ngi ta ti sinh thnh sc vt; sn hn bin ngi ta thnh qu. Tun
theo gii lut v bn s ti sinh l ngi. Lm vic thin v bn s ln hng tri. Trn su
ci ny cn bn cp ca Pht t Tr Tu, tng cng l 10 ci gii. Tuy nhin, mt
Nim Gic Ng cho thy tt c cc ci gii ny u l khng, chng c g gia chng, v
ta chng nn gh tm, s hi hay ham m chng. Hin hu chng l g hn mt ln my
mng trn bu tri mnh mng hay bt bng trn mt nc. Khng mt nim no khi
sinh trong tm, nn khng c iu g c to sinh. Tm v vt l mt, v l khng, tuyt
i chng nghi ng.
S sinh ca con ngi cng nh la b l la, m l hn , v tia la te ra l a

con. La c khi sinh t cc thnh t cn bn v chy cho n khi ht nguyn liu. S
n i gia b v m te ra tia sng. V b m khng c im khi u, nn h cng chp
chong m ra; tt c mi th n t khng ngun ca mi hnh sc. Hy t gii thot
mnh khi hnh sc v tr v vi nn tng khi thu ca hin hu. T nn tng ny, cuc
i i ra, nhng hy x b lun c nim ny.
177
Ch toang ra
Mt cy se-ri
V chng c a hoa no c
Nhng gi xun
Mang n hng lot bng hoa!
Khng c cu
Nhng my i ln nh nhng
n tn thin ng;
Chng cn phi l thuc vo iu g c
Pht Thch Ca dy.
Pht Thch Ca thuyt php trong 50 nm, v khi t Ca Dip hi ngi tinh yu ca gio
php, Pht ni, T u n cui ta cha h ni li no, v a ln mt a hoa. Ca
Dip mm ci v Pht trao a hoa cho Ca Dip, v ni nhng li ny: Con nm
c Diu Tm ca Chnh Php. thy l sao? Ca Dip hi. Nm mi nm thuyt
ging ca thy, Pht ni, hng mi gi con lun lun, nh l gi a tr vo vng tay
vi li ha phn thng.
a hoa gio php ny khng th din t c bng vt th, nim hay li ni. N
khng phi l vt cht hay tm linh. N khng phi l kin thc. Gio Php ca chng ta
l a Hoa ca Mt C Xe ch tt c Pht ca qu kh, hin ti v tng lai. N mang
28 t s n v 6 t s Trung quc; n l nn tng nguyn thy ca hin hu tt c
hin hu. Tt c mi s u khng c im khi u v nh vy tt c u gm trong n.
Tm cm quan (**), bn ma, t i (t, nc, la, gi), tt c u n t khng, nhng
t ngi nhn ra iu ny. Gi l hi th, la l hot ng, nc l mu; khi xc thn b
chn hay t n tr thnh t. Nhng t i cng khng c khi u v chng bao gi
trng tn.
Trong th gii
Mi th, chng tr g,
u khng tht:
Ngay c s cht cng l
H o.
o tng to ra o nh l d thn xc cht, linh hn vn tn ti y l mt lm li ln.

Ngi gic ng ni rng c thn xc v linh hn tan bin vi nhau. Pht l khng, v
tri v t tr v vi nn tng nguyn thy ca hin hu. Ti gt qua mt bn 80 ngn
quyn kinh v gi n cc bn tinh ty trong quyn ngn ny. N s mang an lc n vi
cc bn.
Vit iu g
li
Cng li l mt loi m na
Khi ti tnh thc ti bit rng
S chng c ai c n.
178
Thin s Ikkyu
Trn nh Honh dch t ting Anh
TH ch thch:
(*) Ba th gii (tam gii) l dc gii (th gii ca ham mun), sc gii (th gii ca hnh
sc), v sc gii (th gii v hnh).
(**) Tm gic quan y l ng quan ca c th sc, thanh, hng, v, xc v 3 cm
quan v : thc, mt-na thc, a-li-da thc.
Skeletons
Students, sit earnestly in zazen, and you will realize that everything born in this world is
ultimately empty, including oneself and the original face of existence. All things indeed
emerge out of emptiness. The original formlessness is the Buddha, and all other similar
terms Buddha-nature, Buddhahood, Buddha-mind, Awakened One, Patriarch, God
are merely different express- ions for the same emptiness. Misunderstand this and you
will end up in hell.
One night . . . a pitiful -looking skeleton appeared and said these words:
A melancholy autumn wind

Blows through the world;
The pampas grass waves,
As we drift to the moor,
Drift to the sea.
What can be done

With the mind of a man
That should be clear
But though he is dressed up in a monks robe,
Just lets life pass him by?
Toward dawn I dozed off, and in my dream I found myself surrounded by a group of
skeletons . . . . One skeleton came over to me and said:
Memories
Flee and
Are no more.
All are empty dreams
Devoid of meaning.
Violate the reality of things

And babble about
God and the Buddha
179
And you will never find
the true Way.
I liked this skeleton . . . . He saw things clearly, just as they are. I lay there with the wind
in the pines whispering in my ears and the autumn moonlight dancing across my face.
What is not a dream? Who will not end up as a skeleton? We appear as skeletons covered
with skin male and female and lust after each other. When the breath expires,
though, the skin ruptures, sex disappears, and there is no more high or low. Underneath
the skin of the person we fondle and caress right now is nothing more than a set of bare
bones. Think about it high and low, young and old, male and female, all are the same.
Awaken to this one great matter and you will immediately comprehend the meaning of
unborn and undying.
If chunks of rock
Can serve as a memento
To the dead,
A better headstone
Would be a simple tea-mortar.
Humans are indeed frightful beings.
A single moon
Bright and clear
In an unclouded sky;
Yet still we stumble
In the worlds darkness.
Have a good look stop the breath, peel off the skin, and everybody ends up looking the
same. No matter how long you live the result is not altered[even for emperors]. Cast off
the notion that I exist. Entrust yourself to the wind-blown clouds, and do not wish to
live for ever.
This world
Is but
A fleeting dream
So why be alarmed
At its evanescence?
Your span of life is set and entreaties to the gods to lengthen it are to no avail. Keep your
mind fixed on the one great matter of life and death. Life ends in death, thats the way
things are.
The vagaries of life

Though painful,
Teach us
180
Not to cling
To this floating world.
Why do people
Lavish decoration
On this set of bones
Destined to disappear
Without a trace?
The original body

Must return to
Its original place:
Do not search
For what cannot be found.
No one really knows

The nature of birth
Nor the true dwelling place:
We return to the source,
And turn to dust.
Many paths lead from

The foot of the mountain
But at the peak
We all gaze at the
Single bright moon.
If at the end of our journey

There is no final
Resting place
Then we need not fear
Losing our way.
No beginning,
No end;
Our mind
Is born and dies:
The emptiness of emptiness!
Let up
And the mind
Runs wild;
Control the [mind]
And you can cast it aside.
181
Rain, hail, snow, and ice:
All separate
But when they fall
They become the same water
Of the valley stream.
The ways of proclaiming

The Mind all vary
But the same heavenly truth
Can be seen
In each and every one.
Cover your path

With fallen pine needles
So no one will be able
To locate your
True dwelling place.
How vain
The endless funerals at the
Cremation grounds of Mount Toribe:
Dont the mourners realize
That they will be next?
Life is fleeting!
We think at the sight
Of smoking drifting from Mount Toribe:
But when will we realize
That we are in the boat?
All is vain!
This morning,
A healthy friend;
This evening,
A wisp of cremation smoke.
What a pity!
Evening smoke from Mount Toribe
Blown violently
To and fro
By the wind.
When burned
It becomes ashes,
And the earth when buried.
182
Is it only our sins
That remain behind?
All the sins

Committed
In the Three Worlds
Will fade away
Together with me.
This is how the world is. Those who have not grasped the worlds impermanence are
astonished and terrified by such change. Few today seek Buddhist truth, and the
monasteries are largely empty. Priests now are mostly ignorant and shun zazen as a
bother; they are derelict in their meditation, concentrating on decorating their temples.
Their zazen is a sham, and they are merely masquerading as monks the robes they sport
will become the heavy coats of torture someday.
Within the cosmos of birth and death, the taking of life leads to hell; greed leads to
rebirth as a hungry ghost; ignorance causes one to be reborn as an animal; anger turns one
into a demon. Follow the precepts and you will attain rebirth as a human being. Do good
deeds and you ascent to the level of the gods. Above these six realms there are four levels
of the Wise Buddhists, altogether ten realms of existence. However, One Thought of
Enlightenment reveals them to be formless, with nothing in between, and not to be
loathed, feared, or desired. Existence is perceived as being nothing more than a wispy
cloud in the vast sky or foam on the water. No thoughts arise in the mind, so no elements
are created. Mind and objects are one and empty, beyond any doubts.
Human birth is like a fire the father is the flint, the mother the stone, and the resulting
spark is the child. The fire is ignited with the base elements and burns until it exhausts the
fuel. The lovemaking between the father and mother produces the spark of life. Since the
parents are without beginning, they too flicker out; all things emerge from emptiness
the source of every form. Free yourself from forms and return to the original ground of
being. From this ground, life issues forth, but let go of this too.
Break open
A cherry tree
And there are no flowers
But the spring breeze
Brings forth myriad blossoms!
Without a bridge
Clouds climb effortlessly
To heaven;
No need to rely on
Anything Gotama Buddha taught.
183
Gotama Buddha proclaimed the Dharma for fifty years, and when his disciple Kashyapa
asked him for the key to his teaching, Buddha said, From beginning to end I have not
proclaimed a single word, and held up a flower. Kashyapa smiled and Buddha gave him
the flower, saying these words: You posses the Wondrous mind of the True Law.
What do you mean? asked Kashyapa. My fifty years of preaching, Buddha told him,
has been beckoning to you all the while, just like attracting a child into ones arms with
the promise of a reward.
This flower of the Dharma cannot be described in physical, mental or verbal terms. It is
not material or spiritual. It is not intellectual knowledge. Our Dharma is the Flower of the
One Vehicle carrying all the Buddhas of the past, present, and future. It holds the twenty-
eight Indian and six Chinese patriarchs; it is the original ground of being all there is. All
things are without beginning and are thus all-inclusive. The eight senses, the four
seasons, the four great elements (earth, water, fire, wind), all originate in emptiness, but
few realize it. Wind is breath, fire is animation, water is blood; when the body is buried
or burned it becomes earth. Yet these elements too are without beginning and never
abide.
In this world,
All things, without exception,
Are unreal:
Death itself is
An illusion.
Delusion makes it appear that though the body dies, the soul endures this is a grave
error. The enlightened declare that both body and soul perish together. Buddha is
emptiness, and heaven and earth return to the original ground of being. Ive set aside the
eighty thousand books of scripture and given you the essence is this slim volume. This
will bring you great bliss.
Writing something
To leave behind
Is yet another kind of dream
When I awake I know that
There will be no one to read it.
Zen Master Ikkyu

John Stevens translated from Japanese
The True Path
184
Just before Ninakawa passed away the Zen master Ikkyu visited him. Shall I lead you
on? Ikkyu asked.
Ninakawa replied: I came here alone and I go alone. What help could you be to me?
Ikkyu answered: If you think you really come and go, that is your delusion. Let me show
you the path on which there is no coming and going.
With his words, Ikkyu had revealed the path so clearly that Ninakawa smiled and passed
away.
# 56
185
Ca thin ng
Mt chin binh tn Nobushige n gp Hakuin, v hi: C thin ng v a ngc
khng?
Anh l ai? Hakuin hi.
Ti l mt hip s o, ngi chin binh tr li.
Anh, chin s! Hakuin ku ln. Vua cha no dng anh lm cn v? Mt anh nhn nh
mt n my.
Nobushige qu gin v bt u rt kim ra, nhng Hakuin tip tc: Anh cng c kim
na! Kim ca anh chc l qu cn cht u ti.
Trong khi Noshibughe rt kim Hakuin ni: y ca a ngc ang m.
Nghe nhng li ny, chng hip s o nhn ra k lut ca thin s, b kim li vo bao
v gp ngi cho.
y ca thin ng ang m, Hakuin ni.
Bnh:
Hakuin l thin s Vy ca tng Lm T m ta nhc n trc y.
Trong a s truyn thng tm linh v trit l, thin ng v ha ngc trong tm ta.

Nhng a s tn li c ngh l hai ni u mt th gii bn ngoi. Cho nn khi
h ang trong a ngc h khng bit h ang trong a ngc. V h tn ph c i
chy ui theo mt o nh ca thin ng u .
Kinh Php C m u:
186
Tm dn u cc php,
Tm lm ch, tm to;
Nu vi tm nhim,
Ni ln hay hnh ng,
Kh no bc theo sau,

Tm dn u cc php,
Tm lm ch, tm to,
Nu vi tm thanh tnh,
Ni ln hay hnh ng,
An lc bc theo sau
Thnh kinh Thin cha gio vit: Ln n, cc thy lut Pharisees hi khi no th Nc
Thin ng (Nc Cha) s n, Cha Gisu tr li: Nc Thin ng khng n vi
s quan st cn thn ca cc bn, v ngi ta s khng ni, N y, hay N ng
kia, v Nc Thin ng trong bn. Luke 17:20-21.
The Gates of Paradise
A soldier named Nobushige came to Hakuin, and asked: Is there really a paradise and a
hell?
Who are you? inquired Hakuin.
I am a samurai, the warrior replied.
You, a soldier! exclaimed Hakuin. What kind of ruler would have you as his guard?
Your face looks like that of a beggar.
Nobushige became so angry that he began to draw his sword, but Hakuin continued: So
you have a sword! Your weapon is probably much too dull to cut off my head.
As Nobushige drew his sword Hakuin remarked: Here open the gates of hell!
At these words the samurai, perceiving the masters discipline, sheathed his sword and
bowed.
Here open the gates of paradise, said Hakuin.
# 57
187
Bt ng Pht
Mt thng gia mang 50 cun bng gn trn vai, ngng trnh nng di mi mt cn
chi trong ng mt tng Pht ln bng . Ri anh ta ng thip i, v khi anh tnh
dy hng ha ca anh bin mt. Anh lp tc trnh bo vi cnh st.
Mt quan ta tn O-oka m cuc iu tra. Chc ng Pht ny n trm, quan ta kt

lun. ng ta l ra l phi lo lng cho mi ngi, nhng khng lm trn nhim v. Bt
hn.
Cnh st bt tng Pht v khing tng v ta. Mt m ng n o chy theo tng,

t m mun bit quan ta s ra hnh pht th no.
Khi O-oka ra ngi gh x, ng mng m ng n o. Qu v c quyn g m ra trc

ta ci gin th ny? Qu v khinh thng ta n v ng b pht v v pht t.
Mi ngi lt t xin li. Ti s phi pht tin qu v, quan ta ni, nhng ti s b

qua nu mi ngi mang n cho ta mt cun bng gn trong vng ba ngy. Ngi no
khng lm s b bt.
Mt trong nhng cun bng mi ngi np c ngi thng gia nhn ra ngay l cun
bng ca anh ta, nh tm ra ngi n trm ngay. Ngi thng gia tm li c hng
ha, v ta tr cc cun bng li cho mi ngi.
.
Bnh:
188
Tng Pht ch l cc v tri, chng c quyn nng g hn mt cc . Quan ta
x tng nh thn thnh, ch l mt phng cch gip ngi.
Tng Pht trong cha hay trong nh ta cng ch l tng v tri. Chng ta cung knh vi
tng, thc ra l chng ta t gip chng ta. Tng chng lm g c.
Ngi tt th dng tng gip ngi. Ngi xu cng c th gi vo quyn nng

ca tng la lc ngi.
Chnh v con ngi thng qun mt Cha Pht trong tm mnh, m hay tn th cc
tng g tng , nn 1500 trc cng nguyn, trong Mi iu Rn ca Cu c,
iu rn th 2 c cu: Cc ngi khng c lm cho mnh mt hnh tng no, d theo
hnh dng ca bt k iu g trn tri hay di t hay di i dng. Exodus 20:4.
(Ngy nay cc chi phi Tin Lnh Protestantism vn cn tun theo iu rn ny, nhng
cc chi phi khc ca Thin Cha Gio th dp b n c hn nghn nm).
Mt cu chuyn thin rt ph bin l truyn an H thin s (739-824) ch tng Pht

g:
Mt ln khc khi an H thin s gh li mt thin vin, v tri lnh nn ng ly pho

tng Pht trn chnh in xung t si m. S tr tr trch ng bt knh vi mt
pho tng thing ling, th ng tr li rng ng t ly x li, v s tng ng ng
nghch, bn ci m hi vn li ng lm sao tm c x li trong pho tng g, an h
bn ci to m rng: Th sao s li trch ta t g?
Arresting the Stone Buddha
A merchant bearing fifty rolls of cotton goods on his shoulders stopped to rest from the
heat of the day beneath a shelter where a large stone Buddha was standing. There he fell
asleep, and when he awoke his goods had disappeared. He immediately reported the
matter to the police.
A judge named O-oka opened court to investigate. That stone Buddha must have stolen
the goods, concluded the judge. He is supposed to care for the welfare of the people,
but he has failed to perform his holy duty. Arrest him.
The police arrested the stone Buddha and carried it into the court. A noisy crowd
followed the statue, curious to learn what kind of sentence the judge was about to impose.
When O-oka appeared on the bench he rebuked the boisterous audience. What right
have you people to appear before the court laughing and joking in this manner? You are
in contempt of court and subject to a fine and imprisonment.
189
The people hastened to apologize. I shall have to impose a fine on you, said the judge,
but I will remit it provided each one of you brings one roll of cotton goods to the court
within three days. Anyone failing to do this will be arrested.
One of the rolls of cloth which the people brought was quickly recognized by the
merchant as his own, and thus the thief was easily discovered. The merchant recovered
his goods, and the cotton rolls were returned to the people.
# 58
190
Chin binh ca nhn loi
C ln mt s on qun i Nht tp trn, v mt s s qun thy cn phi lp b ch
huy trong thin vin ca Gasan.
Gasan Jseki (1276-1366)
Gasan bo u bp: Cho cc s quan cc mn n gin nh chng ta n.
Cc s quan tc gin, bi v h quen c u i. Mt s quan n gp Gasan v ni:

ng ngh chng ti l ai? Chng ti la chin binh, hy sinh mng sng cho t quc. Ti
sao ng khng i x vi chng ti tng xng?
Gasan tr li cng rn: Anh ngh chng ti l ai? Chng ti l chin binh ca nhn loi,
nhm vo cu vt tt c mi sinh linh.
.
Bnh:
Gasan Jseki (1276-1366) l mt thin s quan trng ca dng thin To ng (Soto).

Gasan u tin hc Thin Thai Tng, nhng sau khi gp thin s To ng Keizan
Kyoto, Gasan theo lm t ca Keizan. Tuy nhin Keizan c gi Gasan n hc vi cc
thin s khc, c bit l thin s Lm T Ky Unry, trc khi truyn chc cho Gasan.
V sau Gasan l s tr tr th hai ca cha Sjiji, trong 40 nm, v sau l s tr tr th
t ca cha Ykji trong mt thi gian ngn. Gasan ng mt vai quan trng trong vic
pht trin dng thin To ng ti Nht.
191
Thc ra th cc s quan khng nn n cm ca dn nh th, v khi nh trn tht khng
c ai nu n sn cho n. L ra mun tp trn tt th phi lm y nh tht, l phi t lo vic
n ung.
Thi cc s quan ny cho thy y l mt nhm quan binh hng hch chuyn h hip
dn. Chnh v vy m Gasan, d lch s vi h, vn phi gi thi cng rn.
Cu tr li ca Gasan Chng ti l chin binh ca nhn loi, nhm vo cu vt tt c

mi sinh linh, ch c v thy t o mi ni c th, v t o ri mi thy c
rng iu mnh tri nghim v liu ng th quan trng cho mi ngi trn th gii n
th no.
Nhng ngi ng ngn thng ngh rng s si chng sn xut g cho x hi v ch l

gnh nng cho x hi v sng nh cng dng ca ngi khc. S si cha nm c o
cng khng th thy v tin vo vai tr quan trng ca mnh cho th gii. Ch c cc bc
chn tu mi thy c iu , v mi t tin ni n ra.
Soldiers of Humanity
Once a division of the Japanese army was engaged in a sham battle, and some of the
officers found it necessary to make their headquarters in Gasans temple.
Gasan told his cook: Let the officers have only the same simple fare we eat.
This made the army men angry, as they wre used to very deferential treatment. One came
to Gasan and said: Who do you think we are? We are soldiers, sacrificing our lives for
our country. Why dont you treat us accordingly?
Gasan answered sternly: Who do you think we are? We are soldiers of humanity, aiming
to save all sentient beings.
# 59
192
ng hm
Zenkai, con trai ca mt ngi hip s o, n Edo v c nhn vo lm hu cn cho
mt quan chc ln. Zenkai yu v vin quan ny v b khm ph. t bo v, Zenkai
git vin quan. Ri b trn cng vi v ng ta.
C hai sau tr thnh n trm. Nhng ngi n b qu tham lam n ni Zenkai dn

dn gh tm b ta. Cui cng, Zenkai ri b ta v i tht xa, n thnh ph Buzen, ni
Zenkai tr thnh mt v s kht thc.
chuc li ti li qu kh, Zenkai quyt nh lm mt vic thin no trong i. Bit

c mt con ng nguy him bng qua nh ni lm nhiu ngi cht v mang thng
tt, Zenkai quyt nh o mt ng hm xuyn ni ti .
Ban ngy kht thc, ban m Zenkai o ng hm. Sau 30 nm, ng hm di 2280
feet (695 m), cao 20 feet (6,1m), v rng 30 feet (9,15m).
Hai nm trc ngy hon thnh, ngi con trai ca v quan Zenkai git, nay l mt
kim s ti gii, tm ra c Zenkai v n git thin s tr th cha.
Ti s tnh nguyn trao mng cho cu, Zenkai ni. Ch ti lm xong vic ny .
Ngy no xong, cu c th git ti.
Vy cu con i ngy n. Vi thng tri qua v Zendai vn tip tc o. Cu con

chn ngi khng chng lm g v bt u ph Zenkai o. Khi gip Zenkai c mt
nm, cu con bt u ngng m ch v tnh cch ca Zendai.
193
Cui cng ng hm hon thnh v mi ngi c th dng n v i li an ton.
By gi cht u ti i, Zendai ni. Vic ca ti xong.
Lm sao ti cht u ca thy ca ti c? cu trai tr hi vi i mt m l.
Bnh:
t bung ao thnh Pht.
Nu bn cha cp v git chng, th bn vn cn nhiu hy vng. Hy vng tin vo Pht

tnh tim tng trong mnh.
Nu bn xa s mt ngi v xu xa ti li g , hy ngh n Pht tnh tim tng

trong ngi . Nu bn ngh l ngi khng c Pht tnh, th bn cng khng c
Pht tnh.
Tm Pht t nhin chuyn ha tm sn.
Trong khi o ng hm gip ngi i t bn ny ni qua bn kia ni, Zenkai cng

gip chng kim s tr i t bn ny b n bn kia b ca ging sng sn hn au
kh.
The Tunnel
Zenkai, the son of a samurai, journeyed to Edo and there became the retainer of a high
official. He fell in love with the officials wife and was discovered. In self-defence, he
slew the official. Then he ran away with the wife.
Both of them later became thieves. But the woman was so greedy that Zenkai grew
disgusted. Finally, leaving her, he journeyed far away to the province of Buzen, where he
became a wandering mendicant.
To atone for his past, Zenkai resolved to accomplish some good deed in his lifetime.
Knowing of a dangerous road over a cliff that had caused death and injury to many
persons, he resolved to cut a tunnel through the mountain there.
Begging food in the daytime, Zenkai worked at night digging his tunnel. When thirty
years had gone by, the tunnel was 2,280 feet long, 20 feet high, and 30 feet wide.
Two years before the work was completed, the son of the official he had slain, who was a
skillful swordsman, found Zenkai out and came to kill him in revenge.
194
I will gived you my life willingly, said Zenkai. Only let me finish this work. On the
day it is completed, then you may kill me.
So the son awaited the day. Several months passed and Zenkai kept digging. The son
grew tired of doing nothing and began to help with the digging. After he had helped for
more than a year, he came to admire Zenkais strong will and character.
At last the tunnel was completed and the people could use it and travel safely.
Now cut off my head, said Zenkai. My work is done.
How can I cut off my own teachers head? asked the younger man with tears in his
eyes.
# 60
195
Gudo v Thin hong
Thin hong Goyozei hc Thin vi Gudo. Thin hong hi: Trong Thin, tm ny l
Pht. Phi khng?
Thin hong Go-Yzei
Gudo tr li: Nu bn tng ni ng, hong thng s ngh l hong thng hiu trong
khi khng hiu. Nu bn tng ni sai, bn tng c th ni ngc li vi iu hong
thng hiu rt r.
Mt hm khc Thin hong hi Gudo:: Ngi gic ng i u khi cht?
Gudo tr li: Bn tng khng bit.
Ti sao thy khng bit? Thin hong hi.
Ti v bn tng cha cht, Gudo tr li.
Thin hong ngi hi thm v nhng iu m tr c Thin hong khng hiu ni. Nn
Gudo v tay xung sn nh l nh thc Thin hong, v Thin hong gic ng!
Sau khi gic ng Thin hong cng tn trng Thin v s gi Gudo hn trc, ngay c
cho php Gudo i m trong cung trong ma ng. Khi Gudo qu 80 tui, thin s
thng ng gc trong khi ging bi, v Thin hong ch lng l lui sang phng khc
ngi thy yu qu hng c gic ngh c th gi lo ca thy i hi.
196
Bnh:
Cc thin s cho hc tr cu hi, nhng khng cho cu tr li. Ngi hc tr phi t

tm ra cu tr li bng trc nghim (khng phi bng c sch hay nghe ngi khc). V
khi cc cu tr li n, l lc gic ng.
Thin s khng bao gi on (bng l lun) chuyn mnh khng bit c bng trc
nghim, nh l khi cht th i u.
(Ngoi tr mt cu tr li ai trong chng ta cng thy c, l khi ta cht ta tan r vo v

tr, m cc thin s ni l tr v vi Khng nh sng tan vo bin. Xem bi th Cc
B Xng ca thin s Ikkyu).
Gic ng xong cng trng Thin v thy v lc mi bit c Thin su n u,

thy su n u v mnh ch mi n u. Cha gic ng th cha thy c cc iu
ny.
Gudo and the Emperor
The emperor Goyozei was studying Zen under Gudo. He inquired: In Zen this very mind
is Buddha. Is this correct?
Gudo answered: If I say yes, you will think that you understand without understanding.
If I say no, I would be contradicting a fact which you may understand quite well.
On another day the emperor asked Gudo: Where does the enlightened man go when he
dies?
Gudo answered: I know not.
Why dont you know? asked the emperor.
Because I have not died yet, replied Gudo.
The emperor hesitated to inquire further about these things his mind could not grasp. So
Gudo beat the floor with his hand as if to awaken him, and the emperor was enlightened!
The emperor respected Zen and old Gudo more than ever after his enlightenment, and he
even permitted Gudo to wear his hat in the palace in winter. When Gudo was over eighty
he used to fall asleep in the midst of his lecture, and the emperor would quietly retire to
another room so his beloved teacher might enjoy the rest his aging body required.
# 61
197
Trong bn tay nh mnh
Mt Hip S o thng tha tn Nobunaga quyt nh tn cng qun ch d qun s
ca ng ch bng mt phn mi s qun bn ch. ng bit rng ng s thng, nhng
qun ca ng th rt nghi ngi.
Trn ng i ng gh vo mt n th Thn o v ni vi lnh ca ca ng: Sau khi

ta ving n ta s thy ng bc cc. Nu l u, chng ta s thng; nu l ui, chng ta
thua. nh mnh nm chng ta trong tay ngi.
Nobunaga vo n th v cu nguyn thm lng. Ri ng bc ra v thy ng bc. u

hin ra. Lnh ca ng hng chin u n mc h thng trn chin tht d dng.
Khng ai c th thay i bn tay nh mnh, ngi hu cn ca Nobunaga ni vi ng

sau cuc chin.
ng vy, khng ai c th, Nobunhaga ni, cho anh hu cn thy ng bc cc vi c

hai mt u l u.
Bnh:
Tt c cc hnh thc l bi thn thnh chung qui cng ch l cc hin tng tm l cho
con ngi. nh mnh ca ta nm trong ch ca ta, d ta bit iu hay khng.
Kinh Php C m u: Tm dn u cc php, tm lm ch, tm to.
(Trn nh Honh bnh)
198
In the Hands of Destiny
A great Japanese warrior named Nobunaga decided to attack the enemy although he had
only one-tenth the number of men the opposition commanded. He knew that he would
win, but his soldiers were in doubt.
On the way he stopped at a Shinto shrine and told his men: After I visit the shrine I will
toss a coin. If heads comes, we will win; if tails, we will lose. Destiny holds us in her
hand.
Nobunaga entered the shrine and offered a silent prayer. He came forth and tossed a coin.
Heads appeared. His soldiers were so eager to fight that they won their battle easily.
No one can change the hand of destiny, his attendant told him after the battle.
Indeed not, said Nobunaga, showing a coin which had been doubled, with heads facing
either way.
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St sinh
Mt ngy n Gasan ging cho cc t: Nhng ngi khuyn khng st sinh v mun
tha mng cho mi sinh linh u ng. Bo v ngay c th vt v cn trng l iu thin.
Nhng nhng ngi git thi gian th sao, hay nhng ngi
hy hoi ti sn, v nhng ngi ph hoi nn kinh t chnh tr? Chng ta khng b qua
c. Hn na, ngi thuyt ging m khng gic ng th sao? Hn ang git Pht
php.
Bnh:
y l trnh nhim ca ngi Pht t trc nhng vn lin h n x hi mnh ang

sng. y l cu tr li r rng nht cho nhng ngi ngh rng pht php ch l cho
cc b gi ngi g m tng kinh trong nh, v khng quan tm g n mi bt cng ph
hoi ang xy ra trong x hi ca ta, v nhng ngi ngho kh yu ui v c th quanh
ta.
Kinh Php C, on 183, tm tt li tt c ch Pht u dy: Khng lm iu c, lm

iu lnh, v gi tm thanh tnh.
Khng lm cc iu c l khng nhng tay vo p bc, bt cng, tham nhng, ph hoi

Pht php.
Nhng thy p bc, bt cng, tham nhng, ph hoi Pht php trc mt, th lm iu
thin khng phi l chng cc hnh ng ny bng cc cch trong tm tay mnh hay
sao? t ra cng ni ln mt cu, dy ngi nh mt ting. Khng th sng nh l khng
nghe, khng thy, khng bit c.
iu kin duy nht ci c thng ton th gii l ngi thin chng lm g c.
(Trn nh Honh bnh)
200
Killing
Gasan instructed his adherents one day: Those who speak against killing and who desire
to spare the lives of all conscious beings are right. It is good to protect even animals and
insects. But what about those persons who kill time, what about those who are destroying
wealth, and those who destroy political economy? We should not overlook them.
Furthermore, what of the one who preaches without enlightenment? He is killing
Buddhism.
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M hi ca Kasan
Kasan c mi ch tr tang l cho mt v lnh cha u tnh.
Kasan cha bao gi gp gii lnh cha v qu tc trc , nn thin s rt hi hp. Khi
bui l bt u, Kasan m hi.
Sau , khi v, Kasan hp cc t li. Kasan th tht l cha kh nng lm thy

bi v thin s khng th c c cng mt thi trong th gii danh vng cng nh
trong mt ngi cha ho lnh. Ri Kasan t chc v thnh hc tr ca mt thin s khc.
Tm nm sau, gic ng, Kasan tr v vi cc t c.
Bnh:
Mun bit ni lc mnh n u th cng khng kh, nu mnh n chnh mnh mt

t, v thnh tht vi chnh mnh.
Cc hin tng n vi mnh ngoi mun, ngoi thc, mnh khng cn c, v khi
n n mnh cng khng ha gii sm c l cc du hiu ni lc mnh cn
yu. Trong bi ny th hi hp m hi, thng thng nht l ni gin, hn gin, chua
cht, ghen tng, bun bc hoc qu vui sng n mc nhy cn ln, hay n mc n
ni kiu cng hoc ni di v thiu t tin hay v gian di Ni lc mnh cng cao th
mnh cng kh b ri vo cc trng thi tm l ny.
(Ch : Cc hin tng tm l ta c tnh to ra th li khc. V d, thy gi v nng

gin la li a hc tr).
Nu ta ngi yn v t nhn mnh mt vi giy l nhn ra ngay trng thi tm l ca

mnh. Nhng rt nhiu ngi hon ton b cun ht vo trong trng thi tm l ca h m
khng th ngng vi giy t nhn mnh, cho nn h khng bao gi nhn ra h ang
202
th no, v c i khng bao gi bit c ni lc ca h yu n mc no. y l si m
s mt cho a s ngi trn th gii.
Thy c ni lc ca mnh yu ri, mnh c dm chp nhn s tht vi chnh mnh

khng. Mnh c can m v thnh tht vi chnh mnh ni vi chnh mnh: ng
l ni lc mnh cn yu. L ra mnh khng nn b n nh hng. By gi mnh phi tm
cch y n ra khi mnh.
y n i c khng, y nhanh hay chm, l ty theo ni lc ca mnh v vn mnh

ang gp phi. Khng phi l lun lun d. Nhng c gng hoi th cng c kt qu t t.
i khi ch vi ting ng h, i khi phi tn vi nm c gng.
l i vi chnh mnh, cn i vi ngi ngoi, mnh c can m th nhn v t

chc nh Kasan khng? Khng phi yu km no cng cn phi th nhn cng cng v
i t chc, nu th th th gian chng cn ai lm thy. Thy cng ch l hc tr cao
cp, cng c nhng yu km hng thy.
Nhng trong trng hp ny th ng l ni lc Kasan rt yugp ngi quyn qu

trong khung cnh tt cho mnh (khng phi l th sinh i d thi) m m hi, th ng
l ni lc qu yu lm thy.
Nhng ch l chuyn thng. Chuyn ng ni l Kasan thy c ni lc yu km

ca mnh, t chc, v xin lm hc tr ca ngi khc. Ngi lm c th th tim nng
ni lc cc k ln.
Kasan Sweat
Kasan was asked to officiate at the funeral of a provincial lord.
He had never met lords and nobles before so he was nervous. When the ceremony started,
Kasan sweat.
Afterwards, when he had returned, he gathered his pupils together. Kasan confessed that
he was not yet qualified to be a teacher for he lacked the sameness of bearing in the world
of fame that he possessed in the secluded temple. Then Kasan resigned and became a
pupil of another master. Eight years later he returned to his former pupils, enlightened.
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Tr ma
Mt ngi v tr b bnh v gn cht. Em yu anh qu, nng ni vi chng, Em
khng mun ri anh. ng b em m theo mt ngi n b no khc. Nu anh theo
ngi khc, em s lm ma tr v v hnh anh mi.
Sau khng lu ngi v qua i. Anh chng gi li c cui cng ca v c 3

thng u, nhng anh gp mt ngi ph n khc v yu c. H nh hn chun b kt
hn.
Ngay sau khi nh hn mt con ma hin ra hng m vi anh chng, phn nn l anh
khng gi li ha. Con ma ny li rt tinh khn. Nng ta bit ni cho anh chng bit
chuyn g xy ra gia anh chng v c ngi yu mi. Khi no anh ta cho hn th mt
mn qu, con ma cng t c tng chi tit ca mn qu. Con ma cn lp li cc cuc
ni chuyn, v vic ny lm anh chng bc xc n ni khng ng c. C ngi
khuyn anh k s vic cho mt thin s gn lng. Cui cng, tuyt vng qu, anh chng
ti nghip ny nh n gp thin s nh gip .
B v c ca anh thnh ma v bit mi chuyn anh bit, thin s bn lun. Bt c iu

g anh lm hay ni, bt c ci g anh tng ngi yu, b y bit. B y phi l mt con ma
rt khn ngoan. Tht l anh nn cm phc mt con ma nh vy. Ln ti khi b y hin ra,
anh iu nh vi b y. Ni vi b y rng b y bit qu nhiu v anh khng th du b
y iu g, v nu b y c th tr li mt cu hi ca anh, anh ha l s hy b hn c
v sng c thn.
Ti phi hi cu hi no? anh chng thc mc.
Thin s tr li: Bc mt nm u nnh v hi b y c bao nhiu ht u nnh trong

tay anh. Nu b y khng tr li c, th b y ch l mt hnh nh ca c tng tng
ca anh v anh s khng cn rc ri na.
Ngy hm sau, khi con ma hin ra, anh chng nnh v ni b bit ht mi s.
204
ng vy, con ma ni, v ti bit anh n gp thin s hm nay.
V v b bit qu nhiu, anh chng yu cu, ni cho ti bit ti ang nm bao nhiu
ht u nnh trong bn tay ny!
Chng cn con ma no na tr li.

.
Bnh:
Thn thnh ma qu l do tm ta phng ra ch chng phi ngoi ti. Ch cu u tin

thin s ni: B v c ca anh thnh ma v bit mi chuyn anh bit. Tc l, chuyn
g m anh khng bit c th l b ta khng bit.
Xin c Bt ng Pht v Trong bn tay nh mnh.
Th th, thn thnh ma qu l mt hin tng tm l hay mt hin tng tm linh?
Khi hi cu ny c ngha l ta ngm ni rng tm l v tm linh l hai vic khc nhau.

Nhng, nu bn cu nguyn cng Pht B Quan m c lnh bnh, v bn c lnh
bnh th l tm l hay tm linh?
Nu bn l ngi c cha lnh , c l l bn s ni: Ti khng cn bit l tm l

hay tm linh hay abcxzy. Ti ch bit l ti cu nguyn v ti c lnh.
Cho nn rt nhiu khi khng cn thit phi tch ri tm l v tm linh. Ngi ta c th

ni: ch l tm l ca ring anh. V c th nghe cu tr li: C th vy, nhng
chnh Pht B Quan m gip ti c c tm l .
y l ct ty ca tn gio v tm linh c nghn nm nay, v c l l c nghn nm na.
V vy, chng ta nn theo gii php thc t th hn: Khi ma qu hnh ta th ta phi tr
ma, nh trong truyn ny. Khi thn thnh c th gip ngi nh trong Bt ng Pht
hay Trong bn tay nh mnh th ta nn qu trng thn thnh th hn. V gii
php ny c th hiu l gii php tm l, hay gii php tm linh, u ng.
The Subjugation of a Ghost
A young wife fell sick and was about to die. I love you so much, she told her husband,
I do not want to leave you. Do not go from me to any other woman. If you do, I will
return as a ghost and cause you endless trouble.
205
Soon the wife passed away. The husband respected her last wish for the first three
months, but then he met another woman and fell in love with her. They became engaged
to be married.
Immediately after the engagement a ghost appeared every night to the man, blaming him
for not keeping his promise. The ghost was clever too. She told him exactly what has
transpired between himself and his new sweetheart. Whenever he gave his fiancee a
present, the ghost would describe it in detail. She would even repeat conversations, and it
so annoyed the man that he could not sleep. Someone advised him to take his problem to
a Zen master who lived close to the village. At length, in despair, the poor man went to
him for help.
Your former wife became a ghost and knows everything you do, commented the
master. Whatever you do or say, whatever you give you beloved, she knows. She must
be a very wise ghost. Really you should admire such a ghost. The next time she appears,
bargain with her. Tell her that she knows so much you can hide nothing from her, and
that if she will answer you one question, you promise to break your engagement and
remain single.
What is the question I must ask her? inquired the man.
The master replied: Take a large handful of soy beans and ask her exactly how many
beans you hold in your hand. If she cannot tell you, you will know she is only a figment
of your imagination and will trouble you no longer.
The next night, when the ghost appeared the man flattered her and told her that she knew
everything.
Indeed, replied the ghost, and I know you went to see that Zen master today.
And since you know so much, demanded the man, tell me how many beans I hold in
this hand!
There was no longer any ghost to answer the question.
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206
By con ca Thin hong
Yamaoka Tesshu l thy ca Thin hong. Yamaoka cn l mt kim s v l mt thin
s thm hu.
Nh ca thin s l ni ca nhng ngi lang thang. Thin s ch c mt b , v

nhng ngi ny lm thin s ngho mi.
Thin hong, thy o thin s sn rch qu, cho thin s tin mua o mi. Ln ti
thin s n, ng li mang ci o c.
Vy b o mi u ri, Yamaoka? Thin hong hi.
Ti mua o qun cho m con ca b h ri, Yamaoka gii thch.
Bnh:
Tt c thn dn trong nc u c xem l con ci ca Thin hong.
Thin s ngho v nui ngi ngho l chuyn thng. Chuyn th v y l

Yamaoka l gch ni thng trc gia ngi cao nht nc v nhng ngi ngho nht
nc, mt gch ni rt chcsng vi ngi ngho hng ngy, v dy vua thng
xuyn. Th gian c bao nhiu ngi lm c gch ni ?
V th gian c bao nhiu vua, bao nhiu lnh o, thng thi gi c mt gch
ni nh vy vi mnh?
207
Children of His Majesty
Yamaoka Tesshu was a tutor of the emperor. He was also a master of fencing and a
profound student of Zen.
His home was the abode of vagabonds. He has but one suit of clothes, for they kept him
always poor.
The emperor, observing how worn his garments were, gave Yamaoka some money to buy
new ones. The next time Yamaoka appeared he wore the same old outfit.
What became of the new clothes, Yamaoka? asked the emperor.
I provided clothes for the children of Your Majesty, explained Yamaoka.
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Con lm g vy! Thy ni g vy!
Thi tn tin ny c rt nhiu lm nhm v ngha v thy v tr, v vic tr tha k gio
php ca thy, cho thy quyn chuyn gio php n t tin cn. D nhin l Thin nn
c chuyn tay cch ny, t tm n tm, v khi xa xy ra nh th. Im lng v khim
tn tr v, thay v chuyn nghip v i hi. Ngi tip nhn gio php cch du
chuyn trong lng i khi c 20 nm. Cho n khi c mt ngi khc, do chnh nhu
cu ca anh ta, khm ph ra l c mt s ph ngay bn cnh mnh, lc vic gio php
c tha k mi c ngi bit, v ngay c nhng lc , cu chuyn xy ra mt cch
t nhin v gio php ton quyn t nh ng i ca n. Khng bao gi mt ngi thy
tuyn b Ti l truyn nhn ca v-ny-v-n. Nhng tuyn b nh vy chnh l bng
chng ngc li.
Thin s Mu-nan ch c mt truyn nhn. Tn ca anh ta l Shoju. Sau khi Shoju hon
tt Thin hc, Mu-nan gi Shoju vo phng. Thy gi ri, Mu-nan ni, v theo thy
bit, Shoju, con l ngi duy nht s tip tc gnh vc gio php ny. y l mt quyn
sch. N c truyn tay t s ph n s ph c 7 i. Thy cng thm nhiu
im vo , theo hiu bit ca thy. Quyn sch rt c gi tr, v thy trao n li cho con
lm biu tng cho s tha k ca con.
Nu quyn sch quan trng nh vy, thy nn gi n, Shoju tr li. Con nhn
Thin ca thy khng t ng v con hi lng vi n nh vy.
Thy bit vy, Mu-nan ni. D vy th quyn cch ny cng c c 7 i s ph

mang n, vy con c th gi n nh l mt biu tng l con tip nhn gio php. y
n.
209
Lc hai ngi ang ni chuyn trc mt l than. Ngay khi quyn sch va chm tay,
Shoju nm n ngay vo ng than hng hc. Shoju chng tha thit g n vic s hu.
Mu-nan, ngi cha bao gi ni gin trc , la: Con lm g vy!
Shoju la li: Thy ni g vy!
Bnh:
Shoju l thin s Shoju Rojin, thy ca thin s Vy Hakuin.
D Hakuin ch hc vi Shoju tm thng, Hakuin lun lun xem Shoju l v thy chnh
ca mnh. Shoju l mt v thy cc k i hi, chi mng la li Hakuin thng xuyn
thc Hakuin n gic ng.
Shoju ni vi thy Mu-nan: Con nhn Thin ca thy khng t ng. Vy c ngha
l tin trnh hun luyn ca Mu-nan cho Shoju chng l thuc vo kinh sch, v c l l l
thuc nhiu vo thin nh qun cc cng n (v y l cch hun luyn chnh ca
Hakuin cho dng thin Lm T sau ny).
Th c ngha l khng cn sch.
Nhng khng cn th cng c gi n nh l biu tng ca k v, mc g m phi nm

sch vo mt thy v ngang nhin xa b truyn thng ca c 7 i t s ca mn phi?
Vic ny c l quan trng hn l vic cn c sch hay khng, hoc Shoju c nhm mt
lt sak trc khng.
Truyn thng tha k ch truyn li cho mt nginh l ngi duy nht c c gio
phplm cho gio php khng pht trin c, c nh l mt cy m tt c cc cnh u
b cht b v lun lun ch cha mt cnh. Cy cng s o ut m cht. y l mt ci
hi cn dp b.
Hakuin k li li Shoju: Thin tng ca chng ta bt u xung dc vo cui i Nam

Tng. n i Minh, vic truyn hc ri xung t, tiu tn dn. Ngy nay, ci cn
li ch l thuc c tht Nht. Nhng vy m cng chng c nhiu. C nh l tm
sao trn tri gia ban ngy. Cn cc con, my thng m thi tha trc u, my thng
nhc n n rch ri, chng my cha p nhm Thin ngay c trong mng.
C l chnh v vy m cn ci t chnh sch, khng th gt b nhn ti c, cn phi

chm dt ch truyn gio php cho ch mt ngi.
Hakuin sng t 1686 n1769. Shoju cng ch sm hn Hakuin vi mi nm. C 1,000

nm trc , lc t Hu Nng ( 638-713) Trung quc bi b tc l truyn y bt cho
truyn nhn (v vy m thin tng khng c t no sau t th su).
210
Sau Shoju, Hakuin dy c nghn hc tr, v chng nhn cho hn 80 hc tr l truyn
nhn chnh thc (v tt c mi thin s Lm T Nht Bn ngy nay l t Hakuin m ra).
Shoju b tc l , ngay trc mt thy, ngay giy pht c k v, v Shoju yu thy

v thnh tht vi thy, khng n gt thy l chng c g xy ra c, i n khi thy cht
mi lo ci t.
V phi lm chp nhong nh th, nu khng th s kt vi tnh cm su m ca thy

vi quyn sch qua 7 i truyn k.
C l l theo truyn thng, ngay giy pht truyn tha, thy ht vic v truyn nhn
chu trch nhim 100%.
What Are You Doing! What Are You Saying!
In modern times a great deal of nonsense is talked about masters and disciples, and about
the inheritance of a masters teaching by favorite pupils, entitling them to pass the truth
on to their adherents. Of course Zen should be imparted in this way, from heart to heart,
and in the past it was really accomplished. Silence and humility reigned rather than
profession and assertion. The one who received such a teaching kept the matter hidden
even after twenty years. Not until another discovered through his own need that a real
master was at hand was it learned that the teaching had been imparted, and even then the
occasion arose quite naturally and the teaching made its way in its own right. Under no
circumstance did the teacher even claim I am the successor of So-and-so. Such a claim
would prove quite the contrary.
The Zen master Mu-nan had only one successor. His name was Shoju. After Shoju had
completed his study of Zen, Mu-nan called him into his room. I am getting old, he said,
and as far as I know, Shoju, you are the only one who will carry on this teaching. Here is
a book. It has been passed down from master to master for seven generations. I have also
added many points according to my understanding. The book is very valuable, and I am
giving it to you to represent your successorhip.
If the book is such an important thing, you had better keep it, Shoju replied. I received
your Zen without writing and am satisfied with it as it is.
I know that, said Mu-nan. Even so, this work has been carried from master to master
for seven generations, so you may keep it as a symbol of having received the teaching.
Here.
They happened to be talking before a brazier. The instant Shoju felt the book in his hands
he thrust it into the flaming coals. He had no lust for possessions.
211
Mu-nan, who never had been angry before, yelled: What are you doing!
Shoju shouted back: What are you saying!
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Mt nt Thin
Sau khi Kakua ving thm Thin hong, thin s bin mt v chng ai bit c tng
tch.
Kakua l ngi Nht u tin hc Thin Trung quc, nhng v thin s chng t l mt
t g, ngoi tr mt nt nhc, ngi ta khng h nh n thin s nh l ngi mang
Thin vo nc Nht.
Kakua ving thm Trung quc v hc c gio php chn tht. Thin s khng i xa
nhiu khi Trung quc. Thin s sng trong mt gc ni ho lnh, thin nh thng
xuyn. Khi no c ngi tm thy thin s v xin thin s dy, thin s ni vi ch, ri di
chuyn n mt gc ni khc ni ngi ta kh tm thy hn.
Khi Kakua tr v Nht, Thin hong nghe v thin s v hi thin s ging Thin soi
sng cho Thin hong v qun thn.
Kakua ng tnh lng trc Thin hong. Ri thin s ly mt ng so t trong vt o, v

thi mt nt ngn. Ci cho l , thin s i mt.
Bnh:
Mt ting so ngn vang ln t trong tnh lng, ri bit mt vo tnh lng.
Mt thong ph du n t Khng, ri bin mt vo Khng.
213
One Note of Zen
After Kakua visited the emperor he disappeared and no one knew what became of him.
He was the first Japanese to study Zen in China, but since he showed nothing of it, save
one note, he is not remembered for having brought Zen into his country.
Kakua visited China and accepted the true teaching. He did not travel while he was there.
Meditating constantly, he lived on a remote part of a mountain. Whenever people found
him and asked him to preach he would say a few words and then move to another part of
the mountain where he could be found less easily.
The emperor heard about Kakua when he returned to Japan and asked him to preach Zen
for his edification and that of his subjects.
Kakua stood before the emperor in silence. He then produced a flute from the folds of his
robe, and blew one short note. Bowing politely, he disappeared.
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n ti
Ngy n c trc trc g m vic nu n ti cho thin s To ng Fugai v cc t
b tr. Ngi u bp hp tp cm li hi chy ra vn ct mt m rau, bm nh, ri
nu canh, khng bit l v vi vng m anh ta bm lun mt phn ca con rn b ct
trong vn.
Cc t ca Fugai ngh l h cha bao gi c n canh ngon nh vy. Nhng khi

thin s thy mt u rn trong chn ca mnh, thin s gi u bp ln. Ci g y?
gi cao u rn.
, d, cm n thy, ngi u bp tr li, ly u rn v n n rt nhanh.
Bnh:
Tu s phi n chay, khng c n tht. Mi ngi b ph gii n canh rn. Nhng h

khng bit. Khng bit th khng ti.
Anh u bp, ly u rn t thy v nut l, tc l c tnh ph gii, phm ti vi gio

php, ngay trc mt thy, khng chi ci c. V dng To ng rt gt gao v gii
lut.
Nhng anh ta lm th gip cho tt c mi ngi khc tip tc khng bit l h b

ph gii v n tht rn, khng c cm tng c ti trong lng.
Tm B tt: Sn sng ph gii v mang ti vo mnh (nu l ti) gi an vui cho

ngi khc.
215
Gii lut lun c . Gi gii hay khng l do mnh quyt nh theo i hi ca tng
trng hp.

.
Eating the Blame
Circumstances arose one day which delayed preparation of the dinner of a Soto Zen
master, Fukai, and his followers. In haste the cook went to the garden with his curved
knife and cut off the tops of green vegetables, chopped them together and made soup,
unaware that in his haste he had included a part of a snake in the vegetables.
The followers of Fugai thought they never tasted such good soup. But when the master
himself found the snakes head in his bowl, he summoned the cook. What is this? he
demanded, holding up the head of the snake.
Oh, thank you, master, replied the cook, taking the morsel and eating it quickly.
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Ci qu gi nht trn th gii
Sozan, mt thin s Trung quc, c mt ngi hc tr hi: Ci g qu gi nht trn th

gii?
Thin s tr li: u ca con mo cht.
Ti sao u ca con mo cht l ci qu gi nht trn th gii? ngi hc tr thc mc.
Sozen tr li: Bi v chng ai c th nh gi n c.
Bnh
Thin s Sozan l Sozan Honjaku, tc To Sn Bn Tch, ngi cng thy l ng

Sn Lng Gii lp ra dng thin To ng ti Trung quc vo th k th 9. To
ng l ghp hai h ca hai v t s ny.
Vo th k 13, thin s Nht l o Nguyn Hi Huyn (dgen kigen) a tng ny qua

Nht v To ng tr thnh mn phi Thin quan trng, ngy nay vn cn. Thin To
ng khc vi thin Lm T (Nht) ch To ng ch trng n thin ch, ch an
nhin ta thin l . Lm T ch trng n thin qun, nht l qun cng n.
u mo cht chng c gi tr g ht. Ngi ta n loi uu heo, u b, u c,

u gnhng lm tht mo th vt u mo.
Nu ci qu gi nht th gii (u mo cht) ch l rc chng c gi tr g c, th khng

phi l tt c mi th khc trn th gii cng u l rc chng c gi tr g ht hay sao?
Ti sao?
Ti v i l mng, huyn, bo, nh (mng, o, bt, bng Kinh Kim Cang).
217
The Most Valuable Thing in the World
Sozan, a Chinese Zen master, was asked by a student: What is the most valuable thing in
the world?
The master replied: The head of a dead cat.
Why is the head of a dead cat the most valuable thing in the world? inquired the
student.
Sozan replied: Because no one can name its price.
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Hc im lng
Hc tr tng Thin Thai tng hc tnh tm trc khi Thin du nhp vo Nht. Bn cu
hc tr Thin Thai, l bn thn vi nhau, cng ha l s gi by ngy lng im.
219
Ngy u tin mi ngi u im lng. Cuc tnh tm khi s tt, nhng n m cc cy
n du bt u yu dn, mt cu khng chu ni bn gi ngi gip vic: Chnh my
cy n li.
Cu th nh ngc nhin nghe cu kia ni. Chng ta khng c ni ting no, cu ta

ni.
Hai cu ngu qu i. Ti sao cc cu ni? cu th ba hi.
T l ngi duy nht khng ni, cu th t kt lun.
Bnh:
Bnh thng ta tng ta tnh lng, nhng gi c tm tnh lng khi ng chuyn mi
l tnh lng.
Tm cha tnh lng th khi c mt t t chuyn l qun mt tnh lng.
Cho nn lc phi ch tm gi tnh lng nht l lc c chuyn.
Learning to Be Silent
The pupils of the Tendai school used to study meditation before Zen entered Japan. Four
of them who were intimate friends promised one another to observe seven days of
silence.
220
On the first day all were silent. Their meditation had begun auspiciously, but when night
came and the oil lamps were growing dim one of the pupils could not help exclaiming to
a servant: Fix those lamps.
The second pupil was surprised to hear the first one talk. We are not supposed to say a
word, he remarked.
You two are stupid. Why did you talk? asked the third.
I am the only one who has not talked, concluded the fourth pupil.
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Lnh cha u c
Hai thin s, Daigu v Gudo, c mi n thm mt lnh cha.

n ni, Gudo ni vi lnh cha: Cha qun bn tnh rt thng thi v c mt nng kiu
bm sinh hc Thin.
Nhm nh, Daigu ni. Ti sao anh nnh anh chng u c ny? Anh ny c th l lnh
cha, nhng chng bit t g v Thin c.
Vy, thay v xy mt ngi cha cho Gudo, v lnh cha xy cha cho Daigu v hc Thin
vi Daigu.
Bnh:
Xy cha v lm t k ch mnh dt, ngi c tr tu mi lm c th. V vy, lnh

cha c th xy cha v lm t ca Daigu, nhng Gudo vn ng l lnh cha rt
thng thi v c nng khiu bm sinh hc Thin.
C l lnh cha ny c mu nh binh nn thch nhng ngi n ni bc trc.
Mi thin s thng c mt c tnh rt mnh, rt r, c th rt khc xa cc thin s

khc. Tm th tnh lng nh sau, nhng cch sng bn ngoi rt khc nhau.
ng nhm tm vi tay, chn, hay ming.
222
The Blockhead Lord
Two Zen teachers, Daigu and Gudo, were invited to visit a lord. Upon arriving, Gudo
said to the lord: You are wise by nature and have an inborn ability to learn Zen.
Nonsense, said Daigu. Why do you flatter this blockhead? He may be a lord, but he
doesnt know anything of Zen.
So, instead of building a temple for Gudo, the lord built it for Daigu and studied Zen with
him.
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Mi Truyn Nhn
Thin sinh c li tuyn th l nu h b cht di tay thy h vn quyt tm hc Thin.
Thng l h ct ngn tay v dng mu th. Theo thi gian, li th ny tr thnh hnh
thc m thi, v chnh v l do m ngi hc tr cht di tay Ekido c xem nh
l t v o.
Ekido tr thnh mt ngi thy nghim khc. Hc tr rt s. Mt hc tr ang lm

nhim v nh ching bo gi, b trt nhp khi mt ca anh ta b li cun theo mt c
gi p ang i qua trc cng cha.
Vo ngay lc Ekido ang ng sau lng ngi hc tr, dng roi nh ngi hc tr v
s chn ng bt ng git cht anh hc tr.
Ngi gim h ca ngi hc tr, nghe tin, n gp Ekido. Bit l thin s khng c li,
ngi gim h ca ngi thin s v gio dc nghim khc. Ekido vn gi thi nh l
ngi hc tr vn cn sng.
Sau khi chuyn ny xy ra, Ekido o to c hn 10 truyn nhn gic ng, mt con
s bt thng.
Bnh:
Ngy xa thy l tay nh cht hc tr th khng sao, ngy nay nh vy l c th vi

phm lut php quc gia.
im chnh l gio dc nghim khc. Hu nh tt c cc truyn thin u nhn mnh

n gio dc nghim khc ca thy, v quyt tm tng tin mnh m ca tr. ng
nhin l yu t thnh cng cho nhng mn hc v ngh thut kh khn.
224
Ngy nay th chng ta i ngc li, mang Thin n cho mi ngi. D nhin l nhiu
ngi c mt cht li ch, nhng Thin cng b hiu sai rt nhiu
Th th lm th no c h thng gio dc Thin thin sinh vn c th i ng

ng, hiu ng ng, n c im n ng, nu thin sinh tip tc hc ln?
Hay, hi mt cch khc: Lm th no o to cc thin s khng lc ng?
Lm th no ph thng ha Thin cp thp, nhng vn gi c tinh ty Thin

nh cao?
Ten Successors
Zen pupils take a vow that even if they are killed by their teacher, they intend to learn
Zen. Usually they cut a finger and seal their resolution with blood. In time the vow has
become a mere formality, and for this reason the pupil who died by the hand of Ekido
was made to appear a martyr.
Ekido had become a severe teacher. His pupils feared him. One of them on duty, striking
the gong to tell the time of day, missed his beats when his eye was attracted by a
beautiful girl passing the temple gate.
At that moment Ekido, who was directly behind him, hit him with a stick and the shock
happened to kill him.
The pupils guardian, hearing of the accident, went directly to Ekido. Knowing that he
was not to blame he praised the master for his severe teaching. Ekidos attitude was just
the same as if the pupil were still alive.
After this took place, he was able to produce under his guidance more than ten
enlightened successors, a very unusual number.
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Hi ci thc s
Ryokan tn hin c i mnh tu hc Thin. Ngy n thin s nghe l ngi chu trai
ang tiu tin cho mt c ca k. V ngi chu thay th Ryokan qun l ti sn gia
nh v gia ti ny ang c nguy c b tiu tn, ngi nh phi nh Ryoken nhng tay
vo.
Ryokan phi i mt qung ng rt xa thm ngi chu thin s nhiu nm khng

gp. Ngi chu c v rt vui c gp li ch v mi ch li qua m.
C m Ryokan ngi thin nh. Vo lc ra i bui sng, thin s ni vi ngi chu:

Ch chc l gi ri, tay ch run lm. Chu c th gip ch buc giy giy ca ch c
khng?
Ngi chu hng hi gip. Cm n chu, Ryokan kt thc, chu thy khng, ngi ta
mi ngy mi gi v yu i. Hy t chm sc chu t t. Ri Ryokan ra i, chng h ni
mt li n cc phn nn ca ngi nh. Nhng, t bui sng hm , s hoang ph ca
ngi chu chm dt.
Bnh:
Vic ch ca mnh phi i rt xa gp mnh sau nhiu nm khng gp, ni vi

ngi chu s nghim trng ca vn .
Cho nn, cu nhn nh ngn ca ch trc lc ra i, mang trn tnh cch nghim trng
.
Ngi chu ng nhin l bit ch v gio hun mnh, m c l php phng c

m khng bit mnh s b s v cch no y.
226
Nhng rt cuc cu ta nhn mt gio hun rt nghim trng, mt cch rt nh nhng. Cho
nn nh hng rt mnh.
Nhng cng c th v mt l do khc na. l vic Ryokan nhng tay vo vn .

Ngi chu c th ngh: Ch mnh sn sng nhng tay vo chuyn th khng n ri. Gi
s ch rt li quyn ca mnh, t tay qun l ti sn gia nh, hay giao quyn cho ai
khc th sao?
Cu hi: Ngi tu tr c nn cho ngi i bit l mnh sn sng nhng tay vo cc

vic sai tri i khi cn khng?
True Reformation
Ryokan devoted his life to the study of Zen. One day he heard that his nephew, despite
the admonitions of relatives, was spending his money on a courtesan. Inasmuch as the
nephew had taken Ryokans place in managing the family estate and the property was in
danger of being dissipated, the relatives asked Ryoken to do something about it.
Ryokan had to travel a long way to visit his nephew, whom he had not seen for many
years. The nephew seemed pleased to meet his uncle again and invited him to remain
overnight.
All night Ryokan sat in meditation. As he was departing in the morning he said to the
young man: I must be getting old, my hand shakes so. Will you help me tie the string of
my straw sandal?
The nephew helped him willingly. Thank you, finished Ryokan, you see, a man
becomes older and feebler day by day. Take good care of yourself. Then Ryokan left,
never mentioning a word about the courtesan or the complaints of the relatives. But, from
that morning on, the dissipations of the nephew ended.
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Tnh nng
Mt thin sinh n than phin vi Bankei: Tha thy, con c tnh nng khng tr c.
Lm sao con sa n.
Con c mt ci tht l, Bankei tr li. a cho thy coi ci con c.
Ngay by gi th con khng a cho thy coi c, thin sinh tr li.
Khi no th con cho thy coi c? Bankei hi.
N n bt cht, thin sinh tr li.
Vy th, Bankei kt lun, n nht nh khng phi bn tnh tht ca con. Nu n l bn

tnh tht, th con c th cho thy coi bt k lc no. Khi con sinh ra con khng c n, v
cha m con khng cho con ci . Hy ngh li xem.
Bnh:
Vy th n t u ti?
Nng gin n khi c iu g khng hp ta, nh lm vic g khng c, ni iu g

m ngi khng nghe, ngi ni iu g ta khng thch, ngi lm iu g ta
khng a, thy iu g m ta k
(1) Gp mt iu khng thch, (2) ta phn ng li bng cch ni nng.
Vy th, mun ht nng th phi ph mt trong hai v trn.
228
1. Hoc bin iu khng thch thnh iu trung tnh hay iu mnh thch. V d: Ght
ngi da en th tp khng ght ngi da en hay tp yu ngi da en.
2. Hoc iu khng thch n th cng khng phn ng bng cch ni nng.
H thn kinh ca ta quen phn ng kiu ni nng, khng d i ng dy trong

mt ngy. Nhng nu ta c gng luyn tp mi ngy th h thn kinh ca ta c th t i
dy t t, v h thn kinh l mt h thng sng, c th m chi ny mng, lp thm li
mi, thay i lp trnh c.
im quan trng y, ng vi tt c cc hin tng tm lnng gin, bun vui, t

i, lo lng, s hil, tt c cc hin tng tm l u l phn ng ca ta vi mt tc
nhn no , ch chng khng phi l bn tnh tht ca ta. Nu ta luyn tp tm ta
khng cn phn ng kiu phn x nh th na, th tm s hon ton tnh lng, ng bn
cht tht ca tm l tnh lng.
Temper
A Zen student came to Bankei and complained: Master, I have an ungovernable temper.
How can I cure it?
You have something very strange, replied Bankei. Let me see what you have.
Just now I cannot show it to you, replied the other.
When can you show it to me? asked Bankei.
It arises unexpectedly, replied the student.
Then, concluded Bankei, it must not be your own true nature. If it were, you could
show it to me at any time. When you were born you did not have it, and your parents did
not give it to you. Think that over.
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Tm
Hogen, mt thin s Trung quc, sng mt mnh trong mt ngi cha nh nh qu. Mt
ngy n bn v s i ng gh qua v xin t mt ng la trong sn cha si m.
Trong khi h ang t la, Hogen nghe h tranh lun v tnh ch quan v khch quan.
Hogen nhp bn v ni: y l mt vin ln. Cc bn ngh l n trong tm mnh
hay ngoi tm mnh?
Mt trong bn v s tr li: Theo quan im Pht gio, mi th u l d phng ca

tm, cho nn ti ngh l vin trong tm ti.
u ca anh chc phi cm thy nng lm, Hogen nhn xt, nu anh mang vin
nh vy trong tm anh.
Bnh:
Nu cm vin g vo u my ci, chy mu u v sng u mt cc, th ta bit ngay

vin trong tm hay ngoi tm.
Nhng ngi ta vn ni vin ta thy ch l d phng ca tm ta, v vin th c ,

nhng ta ch thy iu g tm ta thych mt ngoi v hnh dng ca vin , p hay
xu, mu sc th no
Chuyn gia v c th thy nhng iu ngi khc khng thy.
230
Chuyn gia v trang tr nh ca c th thy trong vin nt thm m ngi khc khng
thy.
Trit gia, thi s mi ngi nhn vin v thy nhng ngha, nhng nt khc nhau
Mi ngi chng ta ch thy mt phin bn khc nhau ca cng mt vin .
Cho nn, vin th c , l khch quan, nhng vin ta thy ch l mt phin

bn trong tm ta, l ch quan.
V ci bit ch l mt phin bn ch quan, khng y , ca ta, cho nn ci bit

ca mi ngi rt tng i. V d: Ta bit ng An qua mt phin bn ng An ca ta,
nhng ngi khc li thy ng An khc ta, qua phin bn ng An ca ring h. Mi phin
bn u khng y , cho nn khng nn tranh nhau nh ngi m s voi. Cng khng
nn c chp v ci bit ca mnh.
The Stone Mind
Hogen, a Chinese Zen teacher, lived alone in a small temple in the country. One day four
traveling monks appeared and asked if they might make a fire in his yard to warm
themselves.
While they were building the fire, Hogen heard them arguing about subjectivity and
objectivity. He joined them and said: There is a big stone. Do you consider it to be
inside or outside your mind?
One of the monks replied: From the Buddhist viewpoint everything is an objectification
of mind, so I would say that the stone is inside my mind.
Your head must feel very heavy, observed Hogen, if you are carrying around a stone
like that in your mind.
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Khng bm bi
Zengetsu, mt thin s Trung quc i ng, vit li khuyn sau y cho cc t:
Sng trong th gian nhng khng bm bi t th gian l ng tht ca Thin.
Khi thy mt vic thin ca ngi no th hy c hc theo gng . Nghe thy li lm

ca ai th t bo l khng bt chc.
D ang trong phng ti, hnh ng nh ang i din mt v khch qu. Bc l cm

xc, nhng khng bc l hn l bn tnh tht ca mnh.
Ngho kh l kho bu. ng bao gi i ngho kh ly mt i sng d dng.
Mt ngi c th nhn nh mt ngi in, nhng khng in. C th l anh ta ch bo

v cn thn s thng thi ca mnh.
c hnh l hoa tri ca t k lut v chng ri t tri xung nh ma hay tuyt.
Khim tn l nn tng ca tt c mi c hnh. Hy lng ging khm ph ra bn

trc khi bn t trng by bn cho h.
Mt tri tim cao thng khng bao gi xn ti trc. Li ni ca n l ngc qu, it khi
trng by, v c gi tr rt ln.
232
i vi mt thin sinh thnh tht, mi ngy l mt ngy n phc. Thi gian tri qua
nhng thin sinh khng bao gi tr ni. C vinh quang cng nh nhc nh u khng
lm thin sinh b xao ng.
Kht khe vi chnh mnh, nhng khng vi ngi khc. ng bn lun ng hay sai.
Vi iu, d l ng, vn b xem l sai nhiu th h. V gi tr ca phm hnh c th

c nhn ra sau nhiu th k, nn chng cn ham c nhn bit tc th.
Sng vi nhn v lut ln ca v tr lo qu. Sng mi ngy trong thin nh an bnh.
Bnh:
Khng chy trn cuc i. Sng trong cuc i bi bm, nhng khng bm bi. Gn
bn m chng hi tanh mi bn. Ta c lm c th khng?
Tha, c, nu bn ng phm li lm nhiu ngi ang phm, l sng th phi thc

t th ny, thc t th kia. Thc t th chng c g l sai st c, ngai tr ngy nay
thc t ch l t lch s ch lm by nh ngi khc, cng nh bi dng l t
lch s cho tham nhng.
Ch c mt vic cn phi lm l ng vng trn cc gi tr nhn phm ca mnh, d l

chuyn g xy ra. Gin d vy thi. V cng l th thch ti hu. Ta c quyt tm
khng m thi.
Ngho kh l kho bu: Nu bn may mn lm n thnh cng thnh triu ph, bn c th

gi c con tim khim tn ca ngi ngho kh khng?
Khim tn l nn tng mi c hnh: Khim tn l v ng. Ngi t c v ng l

ngi gic ng.
Trong By Trng Ti u Tin (seven cardinal sins) ca Thin cha gio th ti kiu
ngo l ti u tin, ti s mt trn tt c mi ti khc.
Sng vi nhn v lut ln ca v tr lo qu: Lm vic thin, v chuyn g n th

mc n. Ni tht, v chuyn g n cng mc n. Ngay thng, v chuyn g n cng mc
n. Lm n trong sch, v chuyn g n cng mc n. Hy sinh bo v cng l, v chuyn
g n cng mc n.
Gieo nhn tt, v mc lut t nhin lo vic qu. D cho ta thy qu th no trc mt,
th trong trng k, ng nhin l nhn tt phi mang n qu tt.
Nu ta ch lo nhn, m khng quan tm n qu, ta s c sc mnh v song. Sn sng

chp nhn mi th thch.
233
Nu ta ch c chm chm lo qutin ti, danh ting ti, danh d ti, an ninh cho i
sngta ch mt nguyn l sng ca chnh mnh v ch hn i thi.
(Trn nh Hanh dch v bnh)
No Attachment to Dust
Zengetsu, a Chinese master of the Tang dynasty, wrote the following advice for his
pupils:
Living in the world yet not forming attachments to the dust of the world is the way of a
true Zen student.
When witnessing the good action of another encourage yourself to follow his example.
Hearing of the mistaken action of another, advise yourself not to emulate it.
Even though alone in a dark room, be as if you were facing a noble guest. Express your
feelings, but become no more expressive than your true nature.
Poverty is your treasure. Never exchange it for an easy life.
A person may appear a fool and yet not be one. He may only be guarding his wisdom
carefully.
Virtues are the fruit of self-discipline and do not drop from heaven of themselves as does
rain or snow.
Modesty is the foundation of all virtues. Let your neighbors discover you before you
make yourself known to them.
A noble heart never forces itself forward. Its words are as rare gems, seldom displayed
and of great value.
To a sincere student, every day is a fortunate day. Time passes but he never lags behind.
Neither glory nor shame can move him.
Censure yourself, never another. Do not discuss right and wrong.
Some things, though right, were considered wrong for generations. Since the value of
righteousness may be recognized after centuries, there is no need to crave immediate
appreciation.
Live with cause and leave results to the great law of the universe. Pass each day in
peaceful contemplation.
234
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Thnh vng tht
Mt ngi giu nh Sengai vit vi ch cho thnh vng ca gia nh ng ta, gia nh
c th xem nh bu vt truyn t i ny sang i kia.
Sengai ly mt t giy ln l vit: Cha cht, con cht, chu cht.
ng nh giu ni gin. Ti hi thy vit vi ch cho hnh phc gia nh ti! Ti sao
thy lm chuyn giu th ny?
u c chuyn giu, Sengai gii thch. Nu trc khi anh cht m con anh cht, anh
s rt au kh. Nu chu anh cht trc khi con anh cht, c anh v con anh s rt au
lng. Nu gia nh anh, t i ny sang i kia, cht theo th t ti vit, s l dng t
nhin ca cuc i. Ti gi l thnh vng tht.
Bnh:
Ngi giu nh vit vi ch v thnh vng: y cng chnh l cu hi Ci g qu gi

nht th gii m mt thin sinh hi thin s Sozan. Sozan tr li u con mo cht,
v trong bi ny th cng tr li cu hi v thnh vng bng ba ch cht.
Cuc i ph du, mng o bt bng, chng c g l gi tr, chng c g l thnh vng,

mi s, ngay chnh c ta, c ri cht .
Tt c mi s i u khng chc, chng c thnh vng no bn vng. Ch c ci

cht l ta nm chc trong tay.
Cht th khng vui. Cho nn, nhng ci cht cng t bun th chnh l cng hnh
phc.
236
Chnh v vy m cc thin s thng sp xp pht cui ca i mnh nh nhng nh mt
chuyn v nh. Cc bi th trc khi cht ca cc thin s thng xem rt nh i sng,
nh Bi th cui cng ca Hoshin.
Ti n t s sng
V v li s sng
G y?
Kaa!
D vy, xem ra cc thin s hay b m nh bi ci cht, v hay ly cht ra tr li cho

nhiu cu hi khc nhau?
T m nh th hi nhiu cm tnh, nn khng c khch quan lm. Nhng, s tht l

i vi mi ngi chng ta, v trong tt c mi truyn thng tm linh ca con ngi, s
cht l mt s kin quan trng ca i sng. Sinh l khi u, t l im cui, ca cuc
i ca ta th gii ny. Ta khng kim sot c s sinh ca ta, nhng ta c th dnh
c i chun b cho s t, d l ta c ngh n chun b hay khng.
i l mt cuc thi. Cht l ting kng bo gi thi ht. Sau l hay rt, ln lp
hay xung lp. Cho nn, d l khng s cht, s cht vn quan trng vi mi ngi
chng taim cui cng ca mt cuc chy ng di.
Real Prosperity
A rich man asked Sengai to write something for the continued prosperity of his family so
that it might be treasured from generation to generation.
Sengai obtained a large sheet of paper and wrote: Father dies, son dies, grandson dies.
The rich man became angry. I asked you to write something for the happiness of my
family! Why do you make such a joke of this?
No joke is intended, explained Sengai. If before you yourself die your son should die,
this would grieve you greatly. If your grandson should pass away before your son, both
of you would be broken-hearted. If your family, generation after generation, passes away
in the order I have named, it will be the natural course of life. I call this real prosperity.
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L hng
Mt ph n Nagasaki tn Kame l mt trong s rt t ngh nhn lm l hng Nht.
Mi l hng l mt tc phm ngh thut, ch t trong phng tr, trc bn th gia nh.
Trc Kame, b ca ch l mt ngh nhn nh vy, v Kame rt m ung ru. Ch

cng ht thuc v giao tip vi n ng thng xuyn. Khi no c c t tin, ch lm
tic mi ngh s, thi s, th mc, lao ng, n ng mi ngnh ngh chnh cng nh
ngh tay tri. Nh giao thip vi n ng, Kame trin khai cc thit k ngh thut ca
ch.
Kame lm vic rt chm, nhng khi mt tc phm xong n lun lun l mt i tc

phm. Cc l hng ca ch c qy trng trong cc gia nh m ph n khng bao gi
ung ru, ht thuc, hay giap tip t do vi n ng.
C mt ln th trng thnh ph Nagasaki nh ch lm mt l hng cho ng. Ch tr

hon c na nm. Ri th trng c thng chc vo mt chc v ti mt thnh ph
khc, n thm ch. ng hi ch khi s lm l hng cho ng.
Cui cng cng tm ra hng khi, Kame lm l hng. Sau khi hon tt, ch t n trn
bn. Ngm ngha tht lu v cn thn. Ch ht thuc v ung ru trc n nh l trc
mt bn b. Ch quan st n c ngy.
Cui cng, cm ci ba, ch p n thnh tng mnh vn. Ch thy n khng c hon
ton nh tm ch i hi.
238
Bnh:
Kame sng theo cch m ngi i cho l by b, l xu, nht l vo thi xa.
Kame to ra ci m ngi i tn trng nht trong nht trc bn th t tin t

hng.
V sao?
V cch sng ca Kame cho Kame tng sng to (t cc ngi bn nam), v v Kame
t ht tim c vo vic sng to. Ch tun theo k lut sng toc hng khi mi lm,
khng hng khng lm.
D l th trng t hng th hng khng c l khng c, v khng c hng th khng

lm, k c lm cho th trng.
Lm xong, khng ng l p b, d th trng i hn 6 thng ri.
Sn phm ca tim c n t kh nng ca tim c ly cht liu t chnh cuc sng ca

mnhd l cuc sng ngi khc cho l xuv bin cht liu thnh sn phm
vi k lut cao nht ca sng to.
Cc thin s Ikkyu hay Tosui, sng kiu phng tnglang thang ngoi ng hn l
tu trong chahay Tanzan ung ru, ly cht liu t cuc sng , dng k lut ca tim
c to ra nhng t tng Pht phpnh cc bi thin thi ni ting ca Ikkyu hay cu
chuyn b ngi p qua vng bn ca Tanzan. Nhng gio php cng c ngi
i qy trng.
Khng th dng cch sng bn ngoi nh gi tm hay sn phm ca tm c.
Khi tm vng nh cc thin s gic ng, th bn ngoi th no cng chng ngha

l g n tm.
Nhng, nu tm cha ng, cha vng, m phng tng bn ngoi th chng phi l nui
kh hoang m chng c chung sao?
Cho nn bn ngoi thng quan trng cho ngi cha ng, v khng quan trng cho
ngi ng.
Ngi cha ng phi nm bn ngoi m tu tp, nhng nu khng bit khi no phi b bn
ngoi, tc l c chp vo bn ngoi, th cng chng bao gi gii phng tm bn trong
c.
239
Incense Burner
A woman of Nagasaki named Kame was one of the few makers of incense burners in
Japan. Such a burner is a work of art to be used only in a tearoom, before a family shrine.
Kame, whose father before her had been such an artist, was fond of drinking. She also
smoked and associated with men most of the time. Whenever she made a little money she
gave a feast inviting artists, poets, carpenters, workers, men of many vocations and
avocations. In their association she evolved her designs.
Kame was exceedingly slow in creating, but when her work was finished it was always a
masterpiece. Her burners were treasured in homes whose womanfolk never drank,
smoked, or associated freely with men.
The mayor of Nagasaki once requested Kame to design an incense burner for him. She
delayed doing so until almost half a year had passed. At that time the mayor, who had
been promoted to office in a distant city, visited her. He urged Kame to begin work on his
burner.
At last receiving the inspiration, Kame made the incense burner. After it was completed
she placed it upon a table. She looked at it long and carefully. She smoked and drank
before it as if it were her own company. All day she observed it.
At last, picking up a hammer, Kame smashed it to bits. She saw it was not the perfect
creation her mind demanded.
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Php l tht
Khi Bankei ang ging thuyt ti cha Ryumon, mt s Chn Tng, tin rng c th c
cu nh nim pht Adi lin tc, ganh t vi Bankei v ng ngi nghe Bankei v
mun ci nhau vi thin s.
Bankei ang ging bi na chng th v s ny xut hin, v lm rn n ni Bankei phi

ngng ging v hi iu g gy n o.
T s ca tng chng ti, v s ni, c nhng quyn lc mu nhim n ni t cm

cy c ng bn ny sng, ngi ph t cm t giy ng bn kia sng, v t vit thnh
hiu Adi trn t giy, xuyn qua khng gian. ng c lm c php l nh th khng?
Bankei tr li nh nhng: C l con chn ca ng c th lm xo thut , nhng

khng phi cung cch ca Thin. Php l ca ti l khi ti i ti n, v khi ti kht ti
ung.
Bnh:
Shinshu l jodo shinshu, tnh chn tng.
Ngi ta hay ni n nhng php thn thng m qun mt i sng tht. Thin hay ng
l sng bnh thng, gin d, vi mt tm rng lng. Trn Nhn Tng, thin t thin Trc
Lm vit bi C trn lc o:
C trn lc o th ty duyn
C tc xan h khn tc min
Gia trung hu bo hu tm mch
i cnh v tm mc vn thin
Trn Nhn Tng

(Trn Khm 1258-1308)
Sng i vui o c ty duyn

i th n no mt ng lin
241
Trong nh c ca, ng tm na
Nhn cnh v tm, hi chi thin
TH dch
Cc php thn thng chng n nhp g n Thin c.
Chng ta tu tp o php lm mi vic hng ngy mt cch bnh thng. Ngi

khng tu tp th lm mi vic hng ngy mt cch cng thng v phc tp.
Chng ta tu tp loi b tt c mi thi quen v gnh nng phc tp, tr thnh nh

tr em. Chng ta khng tu tp c thm thn thng phc tp.
Rt tic l cho n ngy nay cc mn ba php m tn d oan cng vn cn rt thnh

hnh trong hng pht t t hc. Pht gio thc s l o gio ca tr tu khai m.
The Real Miracle
When Bankei was preaching at Ryumon temple, a Shinshu priest, who believed in
salvation through repetition of the name of the Buddha of Love, was jealous of his large
audience and wanted to debate with him.
Bankei was in the midst of a talk when the priest appeared, but the fellow made such a
disturbance that Bankei stopped his discourse and asked about the noise.
The founder of our sect, boasted the priest, had such miraculous powers that he held a
brush in his hand on one bank of the river, his attendant held up a paper on the other
bank, and the teacher wrote the holy name of Amida through the air. Can you do such a
wonderful thing?
Bankei replied lightly: Perhaps your fox can perform that trick, but that is not the
manner of Zen. My miracle is that when I feel hungry I eat, and when I feel thirsty I
drink.
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Ng i
Gasan ang ngi bn ging thy ca mnh, Tekisui, ba ngy trc khi thy qua i.
Tekisui chn Gasan lm truyn nhn.
Mt ngi cha b chy gn y v Gasan ang bn rn xy cha li. Tekisui hi

Gasan: Khi xy xong cha ri con s lm g?
Khi thy khe li, ti con mun thy ging , Gasan ni.
Nu nh thy khng sng n lc th sao?
Th con s tm mt ngi khc, Gasan tr li.
Nu con khng tm c ngi khc th sao? Tekisui tip tc.
Gasan tr li ln ting: ng hi in vy na. Thy ng i.
Bnh:
Cc cu hi ny rt ng ngn. C l l Tekisui ang trong trng tri na m na tnh,

sp cht.
Gasan ch mun Tekisui tch cc (ngh n lc mnh ht bnh) hay l nm ngh.
Bn ngoi cc l l thng tnh ny, Thin l sng y lc ny. Thin s chng quan
tm n cc chuyn cha ti nu ny nu n Cc cu bt u bng ch nu lun
lun lm cho ngi ta sng vi nhng ci nu cha n, v khng bao gi sng thc.
243
Ngi m c lo nu hoi th m sng nh ngi bnh sp cht.
Just Go to Sleep
Gasan was sitting at the bedside of Tekisui three days before his teachers passing.
Tekisui had already chosen him as his successor.
A temple recently had burned and Gasan was busy rebuilding the structure. Tekisui asked
him: What are you going to do when you get the temple rebuilt?
When your sickness is over we want you to speak there, said Gasan.
Suppose I do not live until then?
Then we will get someone else, replied Gasan.
Suppose you cannot find anyone? continued Tekisui.
Gasan answered loudly: Dont ask such foolish questions. Just go to sleep.
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Chng c g hin hu
Yamaoka Tesshu, lc cn l mt thin sinh tr, thm ht thin s ny n thin s n.
Chng n thm Dokuon cha Shokoku.
Mun chng t l mnh ng, Yamaoka ni: Tm, Pht, v mi sinh linh, rt cuc, u
khng hin hu. Bn cht tht ca mi hin tng l khng. Khng c t o, khng c
o nh, khng c thnh nhn, khng c phm phu. Khng c b th, khng c nhn b
th.
Dokuon, ang hi ht thuc yn lng, chng ni g. t nhin Dokuon ly ng pp tre

nh Yamaoka. Chng thin sinh tc gin.
Nu khng c g hin hu, Dokuon thc mc, vy th cn gin ny n t u?
Bnh:
Chng thin sinh tr Yamaoka ny v sau thnh thy ca Thin hong.
Ni rng mi s c tc l chp c, ni rng mi s khng c l chp khng. C

hai chp u l chp.
Con ng Pht php l trung o (ng gia)c m l khng, khng m l c (sc

bt d khng, khng bc d scsc chng khc khng, khng chng khc sc).
C m mt . a hoa hm nay thy y, ngy mai c th ho tn r cht.
245
Con ngi ca ta hm qua cht ri, v hm nay l mt ngi mi. Sinh t sinh t
ni tip tng st-na ngn ngi trong dng sng. Trong bi Ti sinh trong ngun sng,
chng ta c ni: Mi giy ng h, t 200 ngn n 3 triu t bo trong c th chng ta
cht i v c thay th bng t bo mi. Sau mt giy ng h, ta l con ngi mi
vi ngn y t bo mi. i ta l mt chui ca v lng cuc ti sinh nh th, cng nh
mt ng k thng ch l mt chui cc im chm nm st nhau.
l chuyn dch lin tc, thay i lin tc. l v thng (khng c nh, khng
thng hng).
C Bnh hm qua rt l sng s, d dn. Nhng c th c Bnh cht ri v c

Bnh hm nay l mt c Bnh mi c th y yu thng v nhn i. Cho nn ng ly
hnh nh c Bnh hm qua i x vi c Bnh hm nay.
Thi rng m nh vy gi l v chp.
V th gian v thng, nn ta cn v chp.
(i vi mi ngi phn bn trn l , phn ny ch thm cho ngi rt vng v l

lun. Ngi cha tht vng v l lun th khng nn c, hoc nu c v t m th sau
khi c xong hy qun ngay i).
Khi chng ta ni mi s u l Khng (tm thi dng ch Khng vit hoa), th

Khng y khng c ngh l khng c, m l bn tnh tht ca mi s, vi ci tn l
Khng.
Th d d hiu nht l nc v sng. ng nhn bin ta thy sngsng l hin tng v

thng, bin hin tng giy ng h, sng sinh ra ri sng tan, con sng mi n
Sng th ph du v thng, nhng nc th lun lun . Sng l hin tng v
thng (non-permanent phenomenon), nc l bn tnh thng hng (permanent
essence).
Th d cao hn: Hy tng tng v tr l mt khong Khng v i. T khong Khng

mi th sinh ra cy c, tri t, tinh t, ti, bnv khi s g cht i th li tr v
vi khong Khng . Mi s c sng c cht l hin tng v thng (non-permanent
phenomenon). Khong Khng chng bao gi thay i l bn tnh thng hng
(permanent essence).
Suy tng mc cao hn: Tt c mi th trong v tr m ta c th tng tng c u

l ph du v thng (non-permanent phenomenon) hay tng i (relative), v u
c sinh ra t mt ci nn v i thng hng (permanent essence) hay tuyt i
(absolute)ci thng hng v i ny l Khng, l Thng , l Allah, l Tuyt i.
l lin h gia tng i (relative) v tuyt i (absolute) m mi trit thuyt ng

ty u c gng khai trin.
246
Mi tng i u t Tuyt i m ra v lun lun nm trong Tuyt i.
Nh Pht ni rng mi s l Khng, t Khng m n, v li tr v Khng l nh th.

y l ch Khng ca Bt Nh Tm Kinh.
(i ch Khng thnh ch Cha hay Allah, th thnh cu ni Thin cha gio hay Hi
gio: Mi s t Cha/Allah m n, v li tr v Cha/Allah).
Nothing Exists
Yamaoka Tesshu, as a young student of Zen, visited one master after another. He called
upon Dokuon of Shokoku.
Desiring to show his attainment, he said: The mind, Buddha, and sentient beings, after
all, do not exist. The true nature of phenomena is emptiness. There is no realization, no
delusion, no sage, no mediocrity. There is no giving and nothing to be received.
Dokuon, who was smoking quietly, said nothing. Suddenly he whacked Yamaoka with
his bamboo pipe. This made the youth quite angry.
If nothing exists, inquired Dokuon, where did this anger come from?
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Khng lm, khng n
Hyakujo, thin s ngi Trung quc, thng lm vic lao ng vi cc hc tr ngay c
khi c tm mi, dn vn, ct c, ta cy.
Cc hc tr lo lng thy v thy gi lm vic cc qu, nhng h bit thy chng nghe li
khuyn ca h m ngh ngi, nn h du ngh lm vn.
Ngy s ph chng n. Ngy k tip thy cng chng n, v ngy k tip cng vy.
C l thy gin mnh du ngh, cc hc tr on, Mnh phi tr li thi.
Ngy h tr li ngh, thy lm vic v n nh trc . Ti thy dy hc tr:

Khng lm, khng n.
Bnh:
Thin s gi ny l Bch Trng Hoi Hi, t ca M T o Nht, mt trong ba

ngi c nh hng ln nht trong Thin tngS t B t a, Lc t Hu Nng,
M T o Nht.
Sau khi M T sng lp tu vin Tng Lm, Bch Trng Hoi Hi ni tip lp ra h
thng cc quy tc trong tu vin. Ch trng cuc sng Nht nht bt tc, nht nht bt
thc (Ngy no khng lm, ngy khng n) ca Bch Trng tng gp nhiu kh
khn, b ch trch v tri vi quy c, gii lut trc y ca ngi tu hnh Pht Gio, thm
ch c ngi cn cho s l k ngoi o.
Thin tng t tr thnh tch cc hn. Cc thin s c li sng vo i rt tch cc.

Cc v khng ch ngi thin c ngy, chng lm g nh mi ngi lm tng. Thin c
248
th thc hnh mi giy pht, d ta ang lm vic g. Thin khng c ngha ch l ngi
Thin.
Ngay trong hng kht s, kht thc (xin n) l mt loi tu tp tch cc hng ngy. i
kht thc l mt cng vic kh khn, tu tp hnh khim tn v tnh lng cho mnh,
ng thi gip mi ngi thc hnh hnh b th.
Khng lm, khng n hay lm n l quy lut t nhin. Sng l lmy l

mt trit l t nhin v hot ng tch cc trong i sng.
No Work, No Food
Hyakujo, the Chinese Zen master, used to labor with his pupils even at the age of eighty,
trimming the gardens, cleaning the grounds, and pruning the trees.
The pupils felt sorry to see the old teacher working so hard, but they knew he would not
listen to their advice to stop, so they hid away his tools.
That day the master did not eat. The next day he did not eat, nor the next. He may be
angry because we have hidden his tools, the pupils surmised. We had better put them
back.
The day they did, the teacher worked and ate the same as before. In the evening he
instructed them: No work, no food.
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Bn tht
Ngy xa lu lm ri Trung quc c hai ngi bn, mt ngi n hay v mt ngi
nghe hay.
Khi ngi n v ni cao, ngi nghe ni: Ti c th thy ni cao trc mt ta.
Khi ngi n v nc, ngi nghe ni: y l dng nc chy!
Nhng ngi nghe gp bo bnh m cht. Ngi n ct t dy n v khng bao gi

n na. T tr i, ct t dy n l biu tng ca tnh bn thm thit.
Bnh:
y l cu chuyn v B Nha T K thi Xun Thu Chin Quc. B Nha, lm quan, l

ngi n; T K, ngi nghe, l tiu phu. Gp nhau v kt ngha anh em v tri m
(hiu c m thanh), cho nn ngy nay ta c t bn tri m.
Cy n m B Nha dng c l l cy C Cm, m ngy nay vn cn dng. C cm cn

l tin thn ca Thp Lc Huyn Cm (hay Tam Thp Lc Huyn Cm), tc l n
Tranh (16 dy hay 36 dy) ngy nay.
Hiu nhau khng cn phi chung vi nhau 20 nm. Cha gp nhau cng c th
hiu nhau ngay ch qua ting n.
Hiu nhau khng cn ni nhiu.
Nhng hiu nhau cn: (1) Ngi bit din t ng iu mnh mun din t, v (2)
ngi bit nghe iu ngi kia din t.
250
iu quan trng y l: Ngi din t, khng ch lm ra m bng tay, m l hn mnh
ang ni nhng li l su kn trong tm. V ngi nghe khng ch nghe m bng tai, m
hn mnh ang trc nhn nhng th thm t hn ngi kia.
Vy th, c tri m, khi ni chuyn, ta c ni thnh tht nhng su kn ca hn ta

khng, hay ta mu m, by v, thiu thnh tm? Nu ta khng thnh tm th rt kh c
bn tri m.
V khi ta nghe, ta c dng tm hn nghe tm hn khng, hay ta ch bit nghe m bng

tai? Nu khng bit nghe th lm sao tri m ai c?
Gia n v nghe, iu no kh hn? D nhin mc cao th lm g cng kh. Nhng

c l l nghe kh hn n, v n l n iu mnh ngh, nghe l nghe iu ngi khc
ngh. Mnh bit mnh ngh g din t, nhng ngi nghe th li khng bit ngi kia
ngh g, phi ly m thanh m suy on.
Ni bao gi cng d hn nghe. Vy th trong lin h con ngi, ni cn thn, nhng phi
nghe cc k chm ch.
True Friends
A long time ago in China there were two friends, one who played the harp skillfully and
one who listen skillfully.
When the one played or sang about a mountain, the other would say: I can see the
mountain before us.
When the one played about water, the listener would exclaim: Here is the running
stream!
But the listener fell sick and died. The first friend cut the strings of his harp and never
played again. Since that time the cutting of harp strings has always been a sign of
intimate friendship.
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Gi cht
Thin s Ikkyu rt thng minh lc cn nh. Thy ca Ikkyu c mt tch tr qu, c

him c. Ikkyu l lm v tch ny v rt bi ri. Nghe ting chn thy, Ikkyu du chic
tch sau lng. Khi thy n, Ikkyu hi: Ti sao ngi ta phi cht?
l t nhin, v thy gi gii thch. Tt c mi th u cht v ch c mt thi gian

sng.
Ikkyu, a ci tch v ra, v thm: Gi cht ca ci tch ca thy n.
Bnh
Cc quy lut t nhin th ai cng bit. Nhng khi ng chuyn th ta qun mt. V d:
Ngi ang stress th hay ni bt bnh thng. Tuy nhin, khi nghe ta vn gin di, m
qun mt l ngi ang stress. Rt cuc, stress chin thng c c hai ngingi
ni v ngi nghe.
V vy, khi ng chuyn, ta cng nn nghe li nhc nh ca ngi khc v cc quy lut
t nhin ang hot ng trong cuc sng ca ta.
Time to Die
252
Ikkyu, the Zen master, was very clever even as a boy. His teacher had a precious teacup,
a rare antique. Ikkyu happened to break this cup and was greatly perplexed. Hearing the
footsteps of his teacher, he held the pieces of the cup behind him. When the master
appeared, Ikkyu asked: Why do people have to die?
This is natural, explained the older man. Everything has to die and has just so long to
live.
Ikkyu, producing the shattered cup, added: It was time for your cup to die.
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254
Pht sng v th lm bn tm
Cc thin s cho gio hun c nhn trong mt phng kn. Khng ai vo phng c khi
thy v tr ang trong .
Nm Bt T, tranh Mokurai
Mokurai, thin s ca thin vin Kennin Kyoto, thch ni chuyn vi cc doanh nhn,
nh bo, cng nh vi t ca mnh. C mt anh th lm bn tm gn nh l tht hc.
Anh ta hay hi Mokurai mt m cc cu hi khng in, ung tr, ri i.
Ngy n khi anh th lm bn tm ang Mokurai mun gio hun c nhn cho mt
t, nn thin s bo anh th sang phng khc i.
Ti bit thy l mt v Pht sng, anh ta phn i. Ngay c cc ng Pht trong cha
khng bao gi t chi bao nhiu ngi n trc cc v. Vy ti sao ti li b mi ra?
Mohurai phi i ra khi phng gp hc tr.
Bnh:
Mokurai, Takeda Mokurai (1854-1930), l Ting Sm Tnh Lng chng ta ni n

trong bi Ting v ca mt bn tay.
D nhin l anh chng th lm bn tm ny va sai, va bt lch s, va gn.
255
Chu thua l thng sch. Ngi thng thi bit khi no nn thua.
mt gc tm linh no , anh gn ny c th ng: Pht sng th phi t t hn

Pht . tm thng tha ca Pht.
Trong cc vn tm linh, phi chng nhng ngi t hc v ngay thng li c c mt

tr tu (tu nhn) hn a s mi ngi c hc?
Phi chng cng l l do ti sao nhiu v khoa bng bng cp cao li khng quan tm
g n vn tm linhcho l chuyn nhm nh hay m tn d oan ch v khng l
gii c ht bng l lun hay chng minh c ht bng khoa hcv ngc li nhng
ngi bnh dn t hc li thng chm ch vo tm linh hn?
Phi chng cng l l do lc t thin tng Hu Nng, khng bit ch, khng hc kinh
sch bao gi, nhng khi nghe ngi hng xm c Kinh Kim Cang n cu ng v s
tr nhi sanh k tm th ht nhin i ng?
The Living Buddha and the Tubmaker
Zen masters give personal guidance in a secluded room. No one enters while teacher and
pupil are together.
Mokurai, the Zen master of Kennin temple in Kyoto, used to enjoy talking with
merchants and newspapermen as well as with his pupils. A certain tubmaker was almost
illiterate. He would ask foolish questions of Mokurai, have tea, and then go away.
One day while the tubmaker was there Mokurai wished to give personal guidance to a
disciple, so he asked the tubmaker to wait in another room.
I understand you are a living Buddha, the man protested. Even the stone Buddhas in
the temple never refuse the numerous persons who come together before them. Why then
should I be excluded?
Mokurai had to go outside to see his disciple.
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Ba loi t
Mt thin s tn Gettan sng vo cui i s qun Tokugawa. Thin s thng ni: C

ba loi t: Loi truyn Thin cho ngi khc, loi gi gn cha chin v bn th, v
ri c phng gi o ti cm.
Gasan din t cng mt tng. Khi Gasan ang hc vi Tekisui, v thy ny rt khc
nghit. i khi thin s nh Gasan. Cc t khc khng chu li dy th ny v ngh
hc. Gasan li vi thy, ni rng: t d da oai thy. t trung bnh i m s
hin du ca thy. t gii ln mnh trong k lut ca thy.
Bnh:
D ngn t khc nhau, Gettan v Gasan din t cng mt tng: t gi o ti cm

da oai thy. t trung bnh gi cha chin bn th, i m s hin du ca thy. t
gii truyn Thin cho ngi khc, ln mnh trong k lut ca thy.
Ty theo v thy o to loi t no, v thy c cung cch dy cho loi t . Dy

phng gi o ti cm th sao cng c. Dy m trung bnh th nh nhng. o to
cc bn thng tha th cc k kht khe. Chng c hun luyn vin ca cc i th thao
v vn ng vin v ch quc t no m xu xu n n, vut ve c.
Cho nn nu ta mun thnh v ch m tm thy ca hng trung bnh cho nh nhng, th

khng th thnh v ch c. Bit l mnh mun g, ri tm thy cho ng mc ch .
Ri chu ng k lut ca thy.
Cho nn vic hc l ty t hn l ty thy. Thy dy cch ca thy, nu t khng

thch th tm thy khc. Thy c mc ch o to v dng phng php hp cho mc
257
ch , t khng cng mc ch th tm thy khc. Cng mc ch th li v chu
ng gio hun.
Three Kinds of Disciples
A Zen master named Gettan lived in the latter part of the Tokugawa era. He used to say:
There are three kinds of disciples: those who impart Zen to others, those who maintain
the temples and shrines, and then there are the rice bags and the clothes-hangers.
Gasan expressed the same idea. When he was studying under Tekisui, his teacher was
very severe. Sometimes he even beat him. Other pupils would not stand this kind of
teaching and quit. Gasan remained, saying: A poor disciple utilizes a teachers
influence. A fair disciple admires a teachers kindness. A good disciple grows strong
under a teachers discipline.
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Lm sao vit mt bi th Tu
Mt thi s ni ting ca Nht c hi lm th no lm mt bi th Tu.
Th Tu thng c 4 hng, thi s gii thch. Hng u l cu u tin; hng th nh l

tip tc ca cu u; hng th ba b ch ny v bt u ch mi; v hng th t
lin kt ba hng u vi nhau. Mt bi ht ph thng ca Nht minh ha iu ny:
Hai tiu th nh bn la Kyoto

C ch hai mi em mi tm
Chin binh git ngi bng gm do
Hai c git ngi bng i mt
Bnh:
Bn cu th trong mt bi t tuyt l: Khi, tha, chuyn, hp.
Chnh v sc p c th git ngi m khi Ryonen, sc p khuynh thnh, xin i tu

thin, c thin s Tetsugya v Hakuo u t chi ngay lp tc. Ryonen phi dng st
nng t mt mnh, hy hoi nhan sc vnh vin, mi c Hakuo nhn lm t.
Cc thin s thng chng s g c, nhng xem ra s sc p.
Sc p l mt trong ba mc tiu ln ca thamtin ti, sc p, v danh vng. Ph n

tham sc p cho mnh. n ng tham chim hu ph n nhan sc. Tham l mt trong ba
c: tham sn si.
259
Sc p git ngi th r ri. Nhng c tht th khng? Sc p git ngi, hay long
tham sc git ngi? Tin git ngi hay lng tham tin git ngi?
Lng tham l tm. Vy th, chnh tm ta git ta, sao li li cho tin bc hay sc
p?
Mi th khc ca ba c tham sn si cng th:
Ti chi hn v hn lm th. Khng, khng phi v hn lm th, m v ti ni lng sn

hn. Hn lm th l vic ca hn, ni nng v chi hn hay tnh lng l vic ca ta. ng
nhm ln, ng li cho ngi khc.
Ti ni xu hn, v hn ni xu ti. Khng, l v ti khng qun c tm ti v ci

ming ca ti, khng phi v hn. Ti khng phi l hnh nm m hn mun git dy ti
lc no th ti cng sn sng nhy theo lnh ca hn lc .
Hn lm vic xu, ti ni cho mi ngi bit l vic ng nhin. Khng, chng l

vic ng nhin. Th nht, chuyn ca bn ni v hn thng l khng ng 100% v
nu c mt hn gii thch hay bin h, th cu chuyn c th khc i rt nhiu. Ni
chuyn mt chiu gin d l ni di, v n khng tht. Th hai, nu bn ni xu v hn th
c g cho x hi, ngoi vic tha mn thi quen ca ci ming thch ni hnh ni ti
ca bn? Ni hay khng l v mnh c qun c ci tm v ci ming ca mnh khng.
ng li v ngi ny, ngi kia.
Mi ngi u tham nhng ht, ti phi tham nhng sng.
Vy sao?
Mi ngi u ht thuc ht, ti phi ht sng?
Mi ngi u ung ru ht, ti phi ung ru sng?
Mi ngi u nh nhau ht, ti phi nh nhau sng?
Mi ngi u ni di ht, ti phi ni di sng?
Hn na, t mi ngi l phng i qu ri. Mt s ngi th ng hn.
Tham nhng hay khng l do lng tham ca mnh. ng li cho ngi khc.
Tm li: Tm l ch.
Ngha l ta lm g, tt hay xu, cng l do tm ta. Hy nhn trch nhim 100% cho mi
t tng v hnh ng ca mnh. ng ch ngn tay vo ngi khc, vt khc.
How to Write a Chinese Poem
260
A well-known Japanese poet was asked how to compose a Chinese poem.
The usual Chinese poem is four lines, he explains. The first line contains the initial
phase; the second line, the continuation of that phase; the third line turns from this subject
and begins a new one; and the fourth line brings the first three lines together. A popular
Japanese song illustrates this:
Two daughters of a silk merchant live in Kyoto.

The elder is twenty, the younger, eighteen.
A soldier may kill with his sword.
But these girls slay men with their eyes.
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i thoi thin
Thin s thng dy hc tr biu l chnh mnh. C hai thin vin, mi thin vin c mt
thin sinh nh. Mt em, mi sng i mua rau, gp em kia trn ng i.
Bn i u ? mt em hi.
Ti i ni no chn ti i, em kia tr li.
Cu tr li lm em ny bi ri, nn em v hi thy gip . Sng mai, thy bo em,

khi con gp bn, hi cu hi li. N s tr li y nh c, ri con hi n: Nu bn
khng c chn, th bn ang i u? Vy s chnh c n.
Hai b li gp nhau sng hm sau.
Bn ang u d? em th nht hi.
Ti i ni no gi thi i, em kia tr li.
Cu tr li ny li lm em chong vng. Em mang tht bi v hi thy.
Hi n ang i u nu khng c gi, thy ch.
Hm sau hai b gp nhau ln th ba.
Bn ang i u d? em th nht hi.
Ti ang n ch mua rau, em kia tr li.
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Bnh:
Biu l chnh mnh l ni iu g mnh mun ni, bng cch mnh mun ni. Ti i
ni no chn ti i hay Ti i ni no gi thi i cng nh chng ta hay ni i vng
vng hay i lang thang, tc l i ni no hai chn a i.
i thoi c ngha l nu hi th tr li, khng phi l u ch. Thin s i khi dng t

rt thi ca trong cch ni, lm ngi ta tng cc v u ch. Khng phi l mt v ni ra
mt cu vn v, v khi phi i li bng mt cu vn v hn, hay cu siu hn c th lm
cho v trc b b khng phi l i thoi. V l thi sai lm ca em b hi u
tin, v thy ca em.
Biu l chnh mnh l ni iu g ang xy ra. l i thoi thnh tht, vi thc ti

ang xy ra.
Nu dng cng thc, hm qua ni sao hm nay ni vy, th l khng thnh tht, v
hm qua khc nay khc, ni cng mt cu sao c? i thoi ch u phi tr bi hc
thuc lng!
i thoi Thin l sng Thinsng y lc ny, ni y lc ny, vi tm trng

rng, khng mu m, khng ng kch, khng ngm h nhau.
Mi ngy chng ta i thoi th no? Chng ta i thoi, hay ch lm nhm cng thc
thuc lng, chng ngha l g c? i thoi tht s hay ngm u tm cch h nhau?
Zen Dialogue
Zen teachers train their young pupils to express themselves. Two Zen temples each had a
child protg. One child, going to obtain vegetables each morning, would meet the other
on the way.
Where are you going? asked the one.
I am going wherever my feet go, the other responded.
This reply puzzled the first child who went to his teacher for help. Tomorrow morning,
the teacher told him, when you meet that little fellow, ask him the same question. He
will give you the same answer, and then you ask him: Suppose you have no feet, then
where are you going? That will fix him.
The children met again the following morning.
Where are you going? asked the first child.
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I am going wherever the wind blows, answered the other.
This again nonplussed the youngster, who took his defeat to his teacher.
Ask him where he is going if there is no wind, suggested the teacher.
The next day the children met a third time.
Where are you going? asked the first child.
I am going to the market to buy vegetables, the other replied.
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C u ln cui
Tangen hc vi Sengai t hi cn b. Lc ln 20 Tangen mun ri thy v thm ving
cc thy khc hc i chiu. Nhng Sengai khng cho php. Mi ln tangent nhc n
chuyn , Sengai li cho Tangen mt ci c u.
Cui cng Tangen hi mt s huynh xin thy h. S hunh lm c v cho tangent bit:
Xong ri. Anh sp xp em bt u cuc hnh hng ngay lp tc.
Tangen n gp Sengai cm n thy cho php. S ph tr li Tangen bng mt ci

c u.
Khi Tangen k li chuyn cho s huynh, s huynh ni: Chuyn g vy? Thy khng th
cho php xong ri thay i kin. Anh s ni vi thy nh vy. V s huynh n gp
thy.
Thy u c hy php, Sengai ni. Thy ch mun cho n ci c u cui cng, v khi
n tr v n s gic ng v thy khng th la mng n na.
Bnh:
Bi ny tm tt trit l gio dc thin tng m ta quen thuc trong nhng bi trc.

Thy dng hnh thc gio dc gip hc tr tnh thc, t du dng nh nhng, n la
mng, p bn, g nn nh, i khi cho ci tt tai, ci c u, hay mt gy. Nhng cc
hnh thc gio dc nng khng v thy gin d, m ch l mt phng cch nh
ng tm tr hc tr tnh thc.
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Khi hc tr tnh thc, tc l t ng, ngi hc tr tr thnh thy, v mi hnh
thc gio dc c chm dt. By gi thy tr u l thy c, u t ng, khng cn v
khng th gio dc nng na. Cng lm l bn vi nhau vi ba cu.
Ngy nay chng ta cng c cc cu hi trong h thng gio dc: Gio vin c nn s
dng hnh pht th cht (physical punishmentqu gi, kh mng, v.v..) vi hc sinh?
Nu c th trong nhng trng hp no, v nhng hnh pht no c th chp nhn c?
Gio vin c c hun luyn bit rng hnh pht l gio dc, ch khng phi l cch
lm cho mnh h gin khng?
The Last Rap
Tangen had studied with Sengai since childhood. When he was twenty he wanted to leave
his teacher and visit others for comparative study, but Sengai would not permit this.
Every time Tangen suggested it, Sengai would give him a rap on the head.
Finally Tangen asked an elder brother to coax permission from Sengai. This the brother
did and then reported to Tangen: It is arranged. I have fixed it for you to start your
pilgrimage at once.
Tangen went to Sengai to thank him for his permission. The master answered by giving
him another rap.
When Tangen related this to his elder brother the other said: What is the matter? Sengai
has no business giving permission and then changing his mind. I will tell him so. And
off he went to see the teacher.
I did not cancel my permission, said Sengai. I just wished to give him one last smack
over the head, for when he returns he will be enlightened and I will not be able to
reprimand him again.
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Mi v ca thanh kim ca Banzo
Matajuro Yagyu l con ca mt kim s ni ting. Cha ca Matajuro tin rng con mnh
qu tm thng c th thnh i kim s, nn t con.
V vy Matajuro ln ni Mount Furata v tm gp kim s lng danh Banzo. Nhng

Banzo xc nhn s nh gi ca ngi cha. Cu mun hc kim o ca ti? Banzo
hi. Cu khng th lm trn cc yu cu c u.
Nhng nu con tp luyn chm ch th cn bao nhiu nm thnh cao th? cu nh

kin tr.
C i cu, Banzo tr li.
Con khng i lu th c, Matajuro gii thch. Con sn sng chu ng mi cc

kh, nu thy bng lng dy con. Nu con tr thnh ngi y t trung tn ca thy, th
s tn bao lu?
, c th l 10 nm. Banzo li bc.
Cha ca con gi ri, v con s phi lo cho cha sm thi, Matajuro tip tc. Nu con
lm vic cc nhc hn rt nhiu, th s tn bao lu?
, c th l 30 nm, Banzo ni.
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Sao vy? Matajuro hi. Lc u thy ni 10 nm v by gi ln 30 nm. Con s chu
bt k cc kh no thun thc kim thut trong thi gian ngn nht!
, Banzo ni, trong trng hp cu s phi vi ti n 70 nm. Mt ngi hp

tp i kt qu nh cu t khi hc nhanh c.
Vng c, cu nh tuyn b, cui cng cu cng hiu l cu ang b mng v thiu

kin nhn, con ng .
Matajuro c ra lnh khng bao gi c nhc n kim thut v khng bao gi c

s n thanh kim. Cu nu n cho s ph, ra chn, dn ging, dn dp sn, chm sc
vn, lm tt c m khng ni mt li v kim thut.
Ba nm tri qua. Matajuro vn tip tc lao ng. Ngh n tng lai, cu bun. Cu cha
c ngay c bt u tp mn ngh thut m cu hin dng c i mnh.
Nhng mt ngy n Banzo ln b n sau lng Matajuro v cho cu mt p d di vi

thanh kim g.
Ngy hm sau, khi Matajuro ang nu cm, Banzo li nhy n tn cng bt ng.
T ngy , ngy cng nh m, Matajuro phi lo chng cc c tn cng bt ng.

Chng c lc no Matajuro li khng ngh n mi v ca thanh kim ca Banzo.
Cu hc nhanh n ni cu mang n ci n trn mt ca s ph. Matajuro tr thnh

kim s v i nht trong nc Nht.
Bnh:
Tnh lng l cn bn ca v hc. Khi tnh lng th c ng quan ln t tng ca ta nhy

bn hn chin u.
Kin nhn l cn bn ca luyn tp. Tt c mi mn hc trn th gian u cn kin

nhn, v s tin ha cn thi gian, v ngi ta ch c th tng tin t t theo thi gian.
Khng ai c th i t 1 n 10 trong mt bc. Nhng ngi thiu kin nhn thng b
hc na chng, hoc thng tm cch i ng tt, l ng d hn.
Cc cng vic ca y tnu n, ra bt, dn dpl cc cng vic tt nht tp

chng ta kin nhn v khim tncng khim tn ta cng kin nhn v cng tnh lng.
Ci ti ln thng lm cho tm ta n o xung ng v khng kin nhn.
Trong cuc chin vi i sng, chng ta cng cn tnh lng chin thng, v cn
kin nhn hc ngh thut chin thng.
268
V lm cc vic y t hng ngy l cch hun luyn ta rt tt. Cc bn, nht l cc bn
nam, c nu n, ra bt, qut sn, git , chi toilette thng khng?
The Taste of Banzos Sword
Matajuro Yagyu was the son of a famous swordsman. His father, believing that his sons
work was too mediocre to anticipate mastership, disowned him.
So Matajuro went to Mount Futara and there found the famous swordsman Banzo. But
Banzo confirmed the fathers judgment. You wish to learn swordsmanship under my
guidance? asked Banzo. You cannot fulfill the requirements.
But if I work hard, how many years will it take to become a master? persisted the
youth.
The rest of your life, replied Banzo.
I cannot wait that long, explained Matajuro. I am willing to pass through any hardship
if only you will teach me. If I become your devoted servant, how long might it be?
Oh, maybe ten years, Banzo relented.
My father is getting old, and soon I must take care of him, continued Matajuro. If I
work far more intensively, how long would it take me?
Oh, maybe thirty years, said Banzo.
Why is that? asked Matajuro. First you say ten and now thirty years. I will undergo
any hardship to master this art in the shortest time!
Well, said Banzo, in that case you will have to remain with me for seventy years. A
man in such a hurry as you are to get results seldom learns quickly.
Very well, declared the youth, understanding at last that he was being rebuked for
impatience, I agree.
Matajuro was told never to speak of fencing and never to touch a sword. He cooked for
his master, washed the dishes, made his bed, cleaned the yard, cared for the garden, all
without a word of swordmanship.
Three years passed. Still Matajuro labored on. Thinking of his future, he was sad. He had
not even begun to learn the art to which he had devoted his life.
269
But one day Banzo crept up behind him and gave him a terrific blow with a wooden
sword.
The following day, when Matajuro was cooking rice, Banzo again sprang upon him
unexpectedly.
After that, day and night, Matajuro had to defend himself from unexpected thrusts. Not a
moment passed in any day that he did not have to think of the taste of Banzos sword.
He learned so rapidly he brought smiles to the face of his master. Matajuro became the
greatest swordsman in the land.
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Thin khi la
Hakuin thng k cho cc t chuyn v mt lo b ch mt tim tr, ca ngi sc

thng hiu Thin ca b. Cc t khng tin li thy v n tim tr xem thc h.
Mi khi thy h n, lo b bit ngay l h n ung tr hay t m v hiu bit Thin

ca b. Nu n ung tr, b s phc v t t. Nu n v t m, b s gi h ra sau
bc bnh phong. Ngay lc h bc vo, b s dng cy khi la nh h.
9 phn 10 s t khng thot khi n n ca b.
Bnh:
iu ta suy ngh bn trong, thng bc l ra ngoi, k c khi ta mun che du. y l

thn ng (body language). Thn ng thng bc l t nhin, v ngi nhy bn v thn
ng c th c c tng ca ngi khc qua thn ng.
Cc iu tra vin gii thng rt nhy cm vi thn ng. Cc thin s rt tnh lng
thng nhy cm v mi s, k c thn ng. Tuy nhin, gii c thn ng hay khng
cng ty ngi.
i vi thin sinh, t m v sc hiu bit thin ca ngi khc l mt ti, v n chng

gip c g cho thin sinh c, ngoi tr lm cho thin sinh i lc ngso snh cnh
tranh mnh vi ngi khc.
Thin khng th thy, khng th so snh. Thin l sng y lc ny, vi tm khng

vng mc. Th th lm sao nhn mt ngi thy Thin ca ngi c?
271
Ai cng c th t c thin. Lo b bn tr c th t thin, trong khi nhiu thin s
khng th. Thin n t tm tnh lng, khng vng mc. C g l u m t m?
Fire-Poker Zen
Hakuin used to tell his pupils about an old woman who had a teashop, praising her
understanding of Zen. The pupils refused to believe what he told them and would go to
the teashop to find out for themselves.
Whenever the woman saw them coming she could tell at once whether they had come for
tea or to look into her grasp of Zen. In the former case, she would serve them graciously.
In the latter, she would beckon the pupils to come behind her screen. The instant they
obeyed, she would strike them with a fire-poker.
Nine out of ten of them could not escape her beating.
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Thin ca ngi k truyn
Encho l ngi k truyn rt ni ting. Nhng truyn tnh anh k lm rung ng con tim
ca ngi nghe. Khi anh k truyn chin tranh, ngi nghe c cm tng nh l h ang
trn bi chin trng.
Ngy n Encho gp Yamaoka Tesshu, mt ngi thng sp t nh cao ca Thin.

Ti hiu, Yamaoka ni anh l ngi k truyn hay nht trong nc ta v anh lm
ngi ta khc hay ci khi anh mun. Vy hy k cho ti nghe truyn Cu o m ti
yu thch. Hi cn b ti hay nm ng bn cnh m, v m hay k cho ti huyn thoi .
Vo khong gia truyn ti hay thip ng. Hy k cho ti nh l m ti k.
Encho khng dm th. Anh xin mt t thi gian nghin cu. Vi thng sau anh n gp
Yamaoka v ni: Cho ti c hi k truyn cho anh.
khi khc i, Yamaoka tr li.
Encho rt tht vng. Anh nghin cu thm v th li ln na. Yamaoka t chi anh nhiu
ln. Khi Encho bt u ni Yamaoka lin chn li v ni: Anh cha ging m ti.
Encho tn mt 5 nm c th k cho Yamaoka chuyn huyn thoi nh m Yamaoka

k cho anh.
273
Bng cch ny, Yamaoka truyn Thin cho Encho.
Bnh:
Yamaoka l kim s, sau ny thnh thin s, v l thy ca Thin hong.
Mun k truyn c nh m ca Yamaoka, Encho phi lm vi chuyn:
1. Lm cho tm ca mnh hon ton trng rng, khng cn mt t t tng v cm xc g

ca mnh trong .
2. Hiu c tnh cm v xc cm ca hai m con Yamaoka i vi nhau.
3. Ni c vi Yamaoka vi mi tnh cm v xc cm nh m Yamaoka, v phi tht

n Yamaoka tng l mnh ang nghe m.
Tc l Encho phi lm c tm trng rng hon ton, hiu c tm ca ngi khc rt

su sc, v hnh ng nh ngi khc hnh ng.
Ch cn t c bc s mt, tm trng rng hon ton, l t c Thin ri.
Thin l sng y lc ny vi tm rng lng. C nhiu cch t Thin, khng nht

thit l phi ngi Thin v tng kinh.
Storytellers Zen
Encho was a famous storyteller. His tales of love stirred the hearts of his listeners. When
he narrated a story of war, it was as if the listeners themselves were in the field of battle.
One day Encho met Yamaoka Tesshu, a layman who had almost embraced masterhood of
Zen. I understand, said Yamaoka, you are the best storyteller in our land and that you
make people cry or laugh at will. Tell me my favorite story of the Peach Boy. When I
was a little tot I used to sleep beside my mother, and she often related this legend. In the
middle of the story I would fall asleep. Tell it to me just as my mother did.
Encho dared not attempt this. He requested time to study. Several months later he went to
Yamaoka and said: Please give me the opportunity to tell you the story.
Some other day, answered Yamaoka.
274
Encho was keenly disappointed. He studied further and tried again. Yamaoka rejected
him many times. When Encho would start to talk Yamaoka would stop him, saying: You
are not yet like my mother.
It took Encho five years to be able to tell Yamaoka the legend as his mother had told it to
him.
In this way, Yamaoka imparted Zen to Encho.
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i chi m
Nhiu thin sinh ang hc thin vi thin s Sengai. C mt cu thng thc dy na
m, leo tng ra ngoi, v vo thnh ph du h.
Sengai, kim tra phng ng, khm ph cu ny vng mt m n v cn khm ph ra ci

gh cao cu dng leo qua tng. Sengai chuyn ci gh i ni khc v ng vo th
ci gh.
Khi chng lng t tr v, khng bit Sengai l ci gh, p chn ngay trn u ca thy
v nhy xung t. Khm ph ra mnh va mi lm g, cu tht kinh.
Sengai ni: Sng sm tri rt lnh. Coi chng b cm.
Cu thin sinh khng bao gi ln i chi m na.

.
Bnh:
i chi m b thy bt gp cho my gy l chuyn thng. i chi v p trn u

thy vo nh, nu b n my ho v b ui vnh vin, cng l chuyn thng, v mi
ngi u c th ch i hnh pht nh vy xy ra.
Nhng ni nh nhng nh chng xy ra vic g, li cn lo lng hc tr i chi m b

cm, th chng ai ch i c, nht l chng lng t nh ta. y l iu hon ton ngc
nhin. Bi v qu ngc nhin nn n lm cho lng t nh ta sc d di, sc mnh n ni
nh tiu lun tt ham i chi m ca cu.
276
Khng cn phi bom nguyn t mi to ra sc. Im lng cng c th to ra sc cc
mnh. Sc n v khng ch i, ch khng phi v phi c bom n.
S khc bit gia sc im lng v sc bom l ch sc bom thng tn ph kinh khng

d l n t c mc ch hay khng, nhng sc im lng th thng chng hi g c v
thng hiu qu hn.
Midnight Excursion
Many pupils were studying meditation under the Zen master Sengai. One of them used to
arise at night, climb over the temple wall, and go to town on a pleasure jaunt.
Sengai, inspecting the dormitory quarters, found this pupil missing one night and also
discovered the high stool he had used to scale the wall. Sengai removed the stool and
stood there in its place.
When the wanderer returned, not knowing that Sengai was the stool, he put his feet on the
masters head and jumped down into the grounds. Discovering what he had done, he was
aghast.
Sengai said: It is very chilly in the early morning. Do be careful not to catch cold
yourself.
The pupil never went out at night again.
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L th cho ngi sp cht
Bassui vit l th sau y cho mt t sp cht
Th tnh ca tm ca con khng h c sinh ra, nn n khng bao gi cht. N khng

phi l hin huhin hu c th h mt. N khng phi l h khngh khng ch l
mt khong trng. N khng c sc mu v hnh thi. N khng hng th khoi lc v
khng au n vi kh nn.
Thy bit con bnh nng. L mt thin sinh sinh gii, con ang i din bnh tt thng
mt. Con khng bit chnh xc l ai ang au kh, nhng hy t hi mnh: Ci g l th
tnh ca tm ny? Qun chiu iu ny thi. Con chng cn g hn na. ng ham mun
g. Tn cng ca con l v tn, l mt hoa tuyt tan trong khng kh trong lnh.
Bnh:
Ti t u n, v sau khi cht th ti i u? y l cu hi ct yu nht, cu hi khi

u v l cu hi cui cng, ca tt c mi truyn thng trit l hay tm linh.
Mt cu hi khc, cng ngha nh cu trn nhng ch khc t, l: Ci tinh yu ca ti l

g? Th tnh ca ti l g?
Pht gia tr li:
Hoa tuyt tan trong khng kh, v hoa tuyt t khng kh m nhi nc trong
khng kh gp lnh ng thnh hoa tuyt, tuyt tan thnh nc li bc hi vo
khng kh. Hoa tuyt l khng kh tm xut hin khi gp lnh, bin mt vo khng
kh khi ht lnh.
278
Ta l Khng, tm xut hin l ngi khi gp iu kin thnh ngi, v bin
mt vo Khng khi gp iu kin tan r.
Th tnh ca tm ta, cng nh th tnh ca tt c mi th trong v tr l Khng.
Khng bt sinh bt dit bt cu bt tnh bt tng bt gimKhng chng sinh chng

dit chng d chng sch chng tng chng gim (Bt Nh Tm Kinh), chng l c, cng
chng l khng c
Khng l tuyt i.
Tt c mi tnh cch m ta gn cho mt vt sng, di, ti, ln, nh, p, xu, hin hu,
chng hin hu, mu sc, hnh th, hng th khoi lc, au n vi kh nn, c gii
hn, c tui tcu khng dng c vi Khng, v tnh cch l tng i, m
Khng l tuyt i.
Khng vt ra ngoi mi gii hn ca tnh cch, nn ta khng th m t Khng cch

no cho ng, ngoi cch gi Khng l Khng, v chng ni thm g c.
T Khng mi s sinh ra, k c tm ta v thn ta. Khng l th tnh ca tm ta v

thn ta.
Nu ta bit l ta t Khng m n v li tr v Khng th ta bit rng ta chng c

khi u, chng c kt thc, chng c sinh chng c t, ch thnh thong hin ra trong
thn th ny hay hnh th khc, nh nhng con sng ln xung ca i dng, th thi.
Sng khng c sinh v t, v thc ra sng l i dng, lun .
A Letter to a Dying Man
Bassui wrote the following letter to one of his disciples who was about to die:
The essence of your mind is not born, so it will never die. It is not an existence, which is
perishable. It is not an emptiness, which is a mere void. It has neither color nor form. It
enjoys no pleasures and suffers no pains.
I know you are very ill. Like a good Zen student, you are facing that sickness squarely.
You may not know exactly who is suffering, but question yourself: What is the essence of
this mind? Think only of this. You will need no more. Covet nothing. Your end which is
endless is as a snowflake dissolving in the pure air.
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280
Mt git nc
Mt thin s tn Gisan bo mt t tr mang n cho thin s mt gu nc lm

ngui bt nc trong bn tm ca thy.
Cu t mang nc n, v sau khi lm ngui bn tm, ra t t nc cn li trong

gu. ngu! thin s mng cu t. Ti sao con khng dng nc ti cy?
Con c quyn g m ph phm d ch mt git nc trong cha ny?
Cu hc tr tr t c Thin ngay lc . Cu i tn thnh Tekisui, c ngha l mt

git nc.
Bnh:
Khng ph nc th phi ri. Nhng ti sao cu hc tr b mng v ph phm nc li

t ng c ngay?
D nhin l v ta khng phi l cu ny, v chng c gii thch ca chnh cu y, nn ta

ch c th phng on m thi.
Khi ta ph mt t nc thay v dng n ti cy, cy ci b mt t nc . Ngha l,

mt hnh ng no ca ta cng nh hng n cc th quanh ta.
281
V hnh ng nh ca ta c th c nh hng ln n iu g . V d: ch cn v p
ln mt ming cm ri trn nn nh, ta c th git cht c mi con kin ang c tha
ming cm . p ming cm l chuyn nh, nhng mi mng sinh linh b git l
chuyn ln, t ra l i vi cc bn b kin cn sng.
Mt git nc l kh nhiu nc cho mt cy xng rng nh. Cho nn khng th dng

cch o lng ca ta ni vic ca ta c nh hng ln hay nh n th gii ca ta.
Tt c mi s trong th gii lin h cht ch vi nhau nh th. Hiu c lin h cht ch

gia mi th trong th gii nh th tc l hiu c mi th trn th gii l thuc ln
nhau m sinh, m sng, m cht. Tc l hiu c php nhn duynmi s u l nhn
duyn, u do lin h chng cht gia nhiu iu vi nhau m sinh ra.
Hiu c nhn duyn l hiu c ton b tinh yu Pht phpv sao nhn duyn a
n kh cho con ngi, lm sao chn ng nhn duyn dt kh. y l php
Thp Nh Nhn Duyn.
Ngi thu trit o nhn duyn, th gic ng thnh Bch Chi Pht (hay c Gic Pht).
A Drop of Water
A Zen master named Gisan asked a young student to bring him a pail of water to cool his
bath.
The student brought the water and, after cooling the bath, threw on to the ground the little
that was left over.
You dunce! the master scolded him. Why didnt you give the rest of the water to the
plants? What right have you to waste even one drop of water in this temple?
The young student attained Zen in that instant. He changed his name to Tekisui, which
means a drop of water.
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282
Dy iu rt ro
Thi xa Nht, ngi ta dng lng n lm bng tre v giy v n cy bn trong. Mt

ngi m n thm bn vo mt m n v c ngi bn a cho mt lng n
mang v.
Ti khng cn lng n, anh m ni. Ti hay sng cng vy vi ti thi.
Ti bit anh khng cn lng n thy ng, bn ca anh tr li, nhng nu anh
khng c n, ngi ta c th ng anh. Anh phi cm ly.
Anh m cm lng n i, ch c mt qung ngn l c ai m u vo anh.

Nhn ng m i! anh m mng ngi l. Anh khng thy ci lng n ny sao?
Cy n cy ca anh chy ht ri, ngi anh em i, ngi l tr li.
Bnh:
iu g l iu rt ro ta cn phi hc?
Ta phi t thy c nh sng. Ngi khc c cho ta nh sng th cng v dng nu ta

khng thy c nh sng. Ch c ta mi khai m c tr tu ca chnh ta. Ch c bn
mi em n gic ng cho chnh bn.
Teaching the Ultimate
283
In early times in Japan, bamboo-and-paper lanterns were used with candles inside. A
blind man, visiting a friend one night, was offered a lantern to carry home with him.
I do not need a lantern, he said. Darkness or light is all the same to me.
I know you do not need a lantern to find your way, his friend replied, but if you dont
have one, someone else may run into you. So you must take it.
The blind man started off with the lantern and before he had walked very far someone ran
squarely into him. Look out where you are going! he exclaimed to the stranger. Cant
you see this lantern?
Your candle has burned out, brother, replied the stranger.
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284
V Chp
Kitano Gempo, tr tr cha Eihei, mt nm 1933 khi s 92 tui. S c gng c i

khng vng mc vo iu g. Nm 20 tui, l kht s, s gp mt mt khch l hnh ht
thuc. Hai ngi ang i xung mt dc ni vi nhau, h ngh di mt tn cy. Ngi
khch l hnh mi Kitano ht thuc, Kitano nhn, v qu i lc .
Ht thuc tht l khoan khoi, Kitano bnh phm. Ngi kia cho Kitano mt ng pp
d v t thuc v hai ngi chia tay.
Kitano cm nhn: Nhng th khoan khoi nh th c th lm xo trn thin nh. Trc

khi i qa xa, ta phi ngng ngay. Vy Kitano vt i my th ht.
Vo nm 23 tui Kitano hc Kinh Dch, nguyn l su thm nht v v tr. Lc l

ma ng v Kitano cn qun o m. S vit th cho s ph cch c trm dm, ni
vi s ph ci s cn, v trao l th cho mt khch l hnh nh chuyn. Gn c ma
ng tri qua v chng c hi m ln qun o m. V vy Kitano bc qu Dch, c dy
trong Kinh Dch, bit l l th s gi c tht lc khng. S bi l l th tht lc.
Mt l th s nhn c ca s ph sau chng nhc g v o qun c.
Nu ta c th bi Dch ng n nh vy, ta c th l l thin nh, Kitano cm nhn.

V vy Kitano b mn hc tuyt diu ny v khng bao gi dng n quyn lc ca Kinh
Dch na.
Lc 28 tui Kitano hc th php Trung quc v thi ca. S tr thnh iu luyn trong cc
ngh thut ny n ni s ph ca s ca ngi s. Kitano suy ngh: Nu ta khng ngng
by gi, ta s thnh mt thi s, khng l Thin s. V vy s khng bao gi lm th na.
285
Bnh:
Cha Eihei l mt trong nhng thin vin ln nht Nht Bn. Trc khi n Nht,
Kitano Gempo l s trng ca dng thin To ng Hn quc (lc cha chia i).
S cng l mt trong nhng ngi thnh lp cha To ng Zenshui Los Angeles nm
1937, thin vin u tin M cng nh ton vng Bc M.
V chp l v chp.
V chp l chng chp vo u c, chng bm vu vo bt c ni no, ngi no, iu

no. ng v s tr.
Bit mnh bit ngi, trm trn trm thng. Kitano bit mnh yu t, d ri vo say m
ci mnh thch m qun i con ng chnh ca mnh. Nn Kitano phi ri b nhng g
cm thy yu thch.
Chp hay khng cng u trong tm ta.
Chp hay khng, ta bit tm ta, ngi ngoi khng th nhn bn ngoi m bit c
thin s khng chp vo ph n nn khng m p ph n, nhng Tanzan khng chp no
ph n nn m kiu n p qua vng bn.
Tm khng vng mc vo bt c ni no, l v chp.
Nu ta c th theo ui iu gnh kim thut, thut pha tr, thut cm hoa, xy

cha m khng chp, th l v chp. Nhng theo ui nhng vic m dnh cng
vo chng, th li l chp.
Lng ta ta bit.
Tuy nhin, li nhn nh trong bi ny rt r:
1. Tt c mi th trn i u c th lm ta vng mc, nu ta khng lu . Hy cnh

gic.
2. V chp c ngha l khng chp vo bt k iu g.
Nhng khng phi Kitano ang chp vo v chp sao?
ng l ta c th b chp ngay vo v chp. V rt nhiu nh o hc, cc k tu tr, b

bnh ny rt nng. Ting Anh c t self righteous din tnhng ngi lm ng
sch thng xem mnh l o c v ph phn nhng ngui khng lm nh mnh l v
o c.
286
V bn ngoi, ta c th hi phi chng Kitano chp vo v chp? Nu c b mi th
theo Thin th lm sao c c Thin? V Thin l tm rng lng d ta ang lm bt k
vic g m?
chnh v vng mc vo Thin, vng mc vo o.
Kinh Kim Cang, on 17 vit: Nu c ngi ni Nh Lai c php V thng Chnh

ng Chnh gic, ny Tu-b-, tht khng c php Pht c V thng Chnh ng
Chnh gic Th nn Nh Lai ni tt c php u l Pht php.
V Kinh Kim Cang, on 27, vit: Tu-b-, nu ng khi ngh th ny: ngi pht
tm V thng Chnh ng Chnh gic ni cc php on dit, ch khi ci ngh ny. V
c sao? V ngi pht tm V thng Chnh ng Chnh gic, i vi php khng c ni
tng on dit.
Tuy nhin, tm ta ta bit. Ch c Kitano mi bit ti sao ngi lm nh vy. C l v

thin s bit ngi d b m mi s v khng thin nh c theo cch ca ngi (l ngi
yn thin nh, chng hn), nn ngi phi ri b chng lo ngi thin.
Nhng nu mt ngi hc kim o v dng kim luyn Thin th sao? Ngi lm

ngh cm hoa v c Thin trong cm hoa hng ngy th sao? Ngi lm ngh bn nc
tr v c Thin khi pha tr th sao? y u l cc v d c trong lot bi Thin ny.
V ngy nay, ta c th lm kinh t, dy hc, lm lut s, lm qun nhn, lm cng
chc u c th c Thin trong khi lm vic, th c sao u?
ng l ln cha ngi Thin th d hn l lm lut s hay kim s nh nhau v ngh

nghip m vn c Thin trong . Nhng v th m tu ch kh hn tu cha.
V Kitano, th ch c Kitano hiu lng ngi, chng ai tr li dm c.
Nhng chung chung cho mi ngi, th ta c th (v nn) theo ui mt cng vic, mt

ngh thut n mc tuyt nh ca n, v vn Thin mi giy pht trong i. V nh vy
th tt cho i hn, v ta s ng gp cho x hi rt nhiu. Ai cng tu cha ht th ly ai
xy dng x hi bng nhng ngh khc?
Thin l mt thi sng trong tm, chng mc m g n cng vic hay ngh nghip
(ngoi tr cc cng vic r l sai, nh l i n cp; chng th n cp m c Thin tm).
Non-Attachment
Kitano Gempo, abbot of Eihei temple, was ninety-two years old when he passed away in
the year 1933. He endeavored his whole life not to be attached to anything. As a
287
wandering mendicant when he was twenty he happened to meet a traveler who smoked
tobacco. As they walked together down a mountain road, they stopped under a tree to
rest. The traveler offered Kitano a smoke, which he accepted, as he was very hungry at
the time.
How pleasant this smoking is, he commented. The other gave him an extra pipe and
tobacco and they parted.
Kitano felt: Such pleasant things may disturb meditation. Before this goes too far, I will
stop now. So he threw the smoking outfit away.
When he was twenty-three years old he studied I-Ching, the profoundest doctrine of the
universe. It was winter at the time and he needed some heavy clothes. He wrote his
teacher, who lived a hundred miles away, telling him of his need, and gave the letter to a
traveler to deliver. Almost the whole winter passed and neither answer nor clothes
arrived. So Kitano resorted to the prescience of I-Ching, which also teaches the art of
divination, to determine whether or not his letter had miscarried. He found that this had
been the case. A letter afterwards from his teacher made no mention of clothes.
If I perform such accurate determinative work with I-King, I may neglect my

meditation, felt Kitano. So he gave up this marvelous teaching and never resorted to its
powers again.
When he was twenty-eight he studied Chinese calligraphy and poetry. He grew so skillful
in these arts that his teacher praised him. Kitano mused: If I dont stop now, Ill be a
poet, not a Zen teacher. So he never wrote another poem.
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Dm ca Tosui
Tosui l v Thin s xa ri hnh thc trnh trng ca cha chin sng di gm cu

vi mt m n my. Khi Tosui rt gi, mt ngi bn gip thin s kim sng m
khng phi n xin. Ngi bn ch Tosui cch gom cm li lm dm. Tosui lm dm
cho n khi cht.
Thi Tosui ang lm dm, mt ngi trong m n my cho thin s mt tm nh Pht.

Tosui treo tm nh trn tng trong cn chi ca thy v gn mt tm bin bn cnh.
Tm bin ghi: ng Pht Adi i: Phng ny rt cht. Ti c th ng y nh
ngi tm tr. Nhng ng ng ngh l ti ang xin c vng sinh trong ci cc lc ca
ng nh.
Bnh:
Chng ta ni n Tosui trc y trong bi Thin trong i g n my.
Tosui rt l c lpkhng l thuc vo khun thc ca thin vin, li khng mun l

thuc ai nn i n xin; qu gi th lm dm sinh sng.
V Tosui c lp trong c o Php. Tosui mun t mnh gip mnh gic ng thnh
Pht, ch khng mun c s tr lc ca Pht Adi.
Theo Tnh Tng, ngi nim Nam M Adi Pht thnh knh, th khi cht s c
Pht Adi cho ti sinh th gii Ty Phng Cc Lc ca ngi. X ny rt an lc thanh
289
tnh, nhng ch tm, s thnh Pht, v ngi ca x thanh tnh rt d thnh Pht,
hn l ta b th gii ca ta rt nhiu.
Tosui va khng mun c Pht Adi tr lc, va chi ch rt vui: Tosui cho Pht
Adi tm tr trong chi, nhng li khng cn v th gii tm tr ca Pht Adi.
T do c lp l tinh thn ca Thin tng. V l tinh yu ca Pht php.
Tosuis Vinegar
Tosui was the Zen master who left the formalism of temples to live under a bridge with
beggars. When he was getting very old, a friend helped him to earn his living without
begging. He showed Tosui how to collect rice and manufacture vinegar from it, and
Tosui did this until he passed away.
While Tosui was making vinegar, one of the beggars gave him a picture of the Buddha.
Tosui hung it on the wall of his hut and put a sign beside it. The sign read:
Mr. Amida Buddha: This little room is quite narrow. I can let you remain as a transient.
But dont think I am asking you to be reborn in your paradise.
# 99
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Cha tnh lng
Shoichi l mt thin s cht mt, chi la vi gic ng. Thin s dy t trong cha
Tofuku.
C ngy c m ngi cha ng yn trong tnh lng. Khng mt ting ng.
Ngay c tng kinh cng b thin s cm. t ca thy chng lm g ngoi tr thin
nh.
Khi thin s qua i, mt c gi hng xm nghe ting chung v ting tng kinh. Vy l
lo b bit Shoichi vin tch.
Bnh:
Tnh lng c ngha l tnh lngkhng mt m thanh, khng mt ting ni, khng mt
t tng, khng mt cm xc c th lm tm b xung ng.
Tnh lng l la ttNit Bn.
Mun c tm tnh lng, ngi tr tr tm phi cm tt c mi th g c th lm tm

mt tnh lng.
Nu ngi tr tr b mt kim sot hay khng cn tr tr na, tm tnh lng s b n

o xung ng.
The Silent Temple
291
Shoichi was a one-eyed teacher of Zen, sparkling with enlightenment. He taught his
disciples in Tofuku temple.
Day and night the whole temple stood in silence. There was no sound at all.
Even the reciting of sutras was abolished by the teacher. His pupils had nothing to do but
meditate.
When the master passed away, an old neighbor heard the ringing of bells and the
recitation of sutras. Then she knew Shoichi had gone.
# 100
292
Thin ca Pht
c Pht ni: Thy xem a v ca vua cha nh bi t. Thy thy vng ngc nh gch
si. Thy nhn xim y la l nh gi rch. Thy coi v lng th gii ca v tr nh ht
tri cy, v h v i nht ca n nh git du trn bn chn. Thy nhn xt mi gio
hun ca th gii nh o nh ca o thut gia. Thy chim nghim nim ti thng v
gii thot nh chic o thu vng trong mng, v xem thnh o ca cc ng gic ng
nh hoa trong mt. Thy thy thin nh l ct tr ca qu ni, Nit bn l c mng ca
ban ngy. Thy nhn phn on v ng v sai nh v khc un ln ca con rng, v s
ln xung ca cc nim tim nh vt tch cn li ca bn ma.
.
Bnh:
KHNG
Buddhas Zen
Buddha said: I consider the positions of kings and rulers as that of dust motes. I observe
treasures of gold and gems as so many bricks and pebbles. I look upon the finest silken
robes as tattered rags. I see myriad worlds of the universe as small seeds of fruit, and the
greatest lake in India as a drop of oil on my foot. I perceive the teachings of the world to
be the illusion of magicians. I discern the highest conception of emancipation as a golden
brocade in a dream, and view the holy path of the illuminated ones as flowers appearing
in ones eyes. I see meditation as a pillar of a mountain, Nirvana as a nightmare of
daytime. I look upon the judgment of right and wrong as the serpentine dance of a
dragon, and the rise and fall of beliefs as but traces left by the four seasons.
293
# 101
294

101 Truyện Thiền Bình Giải

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101 Truyện Thiền Bình Giải

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101 Truyn Thin

Nguyn tc: Nyogen Senzaki

Danh mc di y gm cc bi c chng ti dch t ting Anh sang ting Vit,

Gi l bnh nhng thc ra chng bnh g c. ch l mt vi gii thch thm lm

Truyn th trc ht l c cho vui, thng thc mt mnh vn ha nh, sau l hy

Nhng c vui trc , giu hay khng th tnh sau.

Chc cc bn thn tm thng an lc.

Version: June 19, 2010

Nan-in rt tr. Thin s rt y tch ca gio s, v c tip tc rt.

Nh l tch tr ny, Nan-in ni, ng y kin v phng on. Lm sao ti c th ch

Cu chuyn ny khng nht thit ch ng cho hc Thin. Mun tm hiu bt k iu g

Bn nghe, c, bit v hiu g v Thin trc kia? Xin bn sch. tm v tr

Tm rng lng, nh nh.

(Trn nh Honh dch v bnh)

Mt ngi n b mang dp ra cho ngi v, thy ngi t sng, bn mi ngi v nh ch

Ti s gip anh y, Gudo ni. Ti c tin y. Ch mua dm ti mt bnh ru ln v

Khi anh chng v nh lc na m, say mm, anh rng: , v, ti y. C g cho ti n

Ti c cht t cho anh, Gudo ni. Ti b kt ma v v anh rt t t, hi ti li y

n sng anh chng thc dy v qun mt mi s m hm trc. ng l ai? ng ti t

Ti l Gudo Kyoto v ti ang trn ng i Edo, thin s tr li.

Gudo mm ci. Mi s trn i u v thng, ngi gii thch. Cuc i rt ngn.

u c ca ngi chng bng thc tnh nh t trong mt gic m. Thy ni rt phi,

c, nu anh mun vy, Gudo ng .

Hai ngi ra i. c ba dm, Gudo bo anh chng i v. Thm nm dm na thi,

Anh v c ri, Gudo ngh.

Mi dm na, anh chng ni.

Con s theo thy c i, anh chng tuyn b.

Tn knh mi ngi, nh B tt Thng Bt Khinh lm. ng bao gi c thnh kin,

* Khng c ni no l khng th c Pht. ng coi thng cc vng bn th gian.

Tm ca mi chng ta sng t nguyn thy, ang b lu m, ch cn mt t c hi vo

* Nu cc li Gudo ni m ch c trn Internet, hay do ngi khc ni, th cha chc

* Vic anh say Mu-nan gp i thin s Gudo c phi l duyn k ng khng? Ta c nn

(Trn nh Honh dch v bnh)

Finding a Diamond on a Muddy Road

I am Gudo of Kyoto and I am going on to Edo, replied the Zen master.

If you wish, assented Gudo.

You may return now, suggested Gudo.

After another ten miles, the man replied.

Gn ni thin s c mt c gi p con ca ng b ch tim thc phm. t nhin b

B m c rt gin. C chng th nhn ai l b a b, nhng sau nhiu p lc, cui cng

Cc k gin d, b m c n gp thin s. Vy . thin s ch ni vy.

Sau khi a b cho i, n c mang n cho Hakuin. n gi ny thin s hon

Mt nm sau c gi m a b chu ht ni. C th tht vi b m rng b tht ca a

B m c gi i gp Hakuin ngay v xin li, nn n k l di dng, v xin a b li.

Hakuin bng lng. V khi giao a b li, thin s ch ni Vy .

Sng ty duyn. Duyn mang b n th nui. Duyn a b i th thi. Chng c g

Tm khng nh bu tri trong xanh. My n t nhin v my i t nhin.

C th v nh chnh cng v chchng qua cng ch l li ngi ny chi li ngi kia.

Mt nm sau m em b t nhin i , khai s tht, hay c ta c s tnh lng ca

Tnh lng c sc mnh hay khng?

Tnh lng c li ni hay khng?

(Trn nh Honh dch v bnh)

Ci Xay v Kin - tranh ca thin s Hakuin

Mt nh s ca gio phi Nichiren bc tc v m ng n nghe thin s Bankei v v

, thin s! v s Nichiren gi. i mt t. Ai knh trng ng s vng theo li ng,

n bn cnh ti v ti s ch cho ng, Bankei ni.

Nh s Nichiren hnh din bc qua m ng n cnh thin s.

Bankei smiled. Qua bn tri ti.

Nh s hnh din bc sang bn phi.

Sn hn v kiu cng lm v s Nichiren m mt, u c ht nhy bn v khng thy

mc cao hn: Khi tm mnh chp vo mt iu g nh v s Nichiren quyt

Mt tm tnh v mt tm ng. Tnh ch huy ng, ch ng khng ch huy tnh. Tng

Thi ng Chu Lit Quc, Qu Cc T, thy binh php ca Tn Tn v Bng Quyn,

(Trn nh Honh dch v bnh)