--- title: "道禪集 – English Interpretation | Daozang" url: "https://daozang.app/en/text/KR5d0096/" canonical: "https://daozang.app/en/text/KR5d0096/" lang: "en" source: "Kanripo 漢籍リポジトリ（京都大学）" license: "CC BY-SA 4.0" --- # 《道禪集》 Taixuan 太玄部 · 1 volumes · 2,922 characters ## Vol. 1 道禪集夫九 金坡王真人集偶因同伴連日問禪法喜銘心堅求不一自念才踈智拙詞情淺鈍有辱叢林無堪德業不免夢中說夢頭上安頭栴檀林内荆棘花開獅子叢中狐狸哮吼然非頓悟且是念頭殊不轉身拾得一半若不拈些葛藤應是難開鎖鑰先憑一精明爲透脫次認四顛用作圓成忘名棄相滅假離眞不落三乘之路衝開衆妙之門言中報響句内呈機無形慧劎信手施爲絶相明珠向人親付句如秋月篩瓊言似春花砌錦大抵指標示月月既見而標無所施求魚必筌魚已得而筌何所用故知畫屏打破了知出世家風桶底脫時便見無生活計添一絲毫似眼中著刺減一絲毫如肉上剜瘡不逢具眼人難通這般事意今者不認自己眉毛擘破他人面目便教見色聞聲免得撈天摸地參透者不妨放下拈來慧通者何礙隨機變態是以補混沌七竅圓融打虚空六合粉碎雖無驚人手段却有氣槩機鋒此般會得渾如披霧覩天這箇圓通恰似撥雲見日何勞萬水千山到處十洲三島草鞋底莫覓良因蒲團上休問心要現前八字打開目下兩手分付有眼睛底便合承當無氣力底正好著力於後有頌大家證明頌曰鐵觜銅聲意氣剛唇刀舌劎語如槍但來相近人頭落不落人頭盡帶傷且問道帶 **Interpretation** The Ninth Chapter of *Collected Daoist Zen* Recorded by Perfected Person Wang Jinpo (a Daoist practitioner): Recently, fellow Daoists have been approaching me for days seeking Zen teachings, their desire for the Dharma burning intensely. Knowing my own shallow learning and clumsy speech, I fear disgracing our practice tradition. This is like speaking dreams within a dream, adding a head upon a head, where brambles grow in sandalwood forests or fox cries mingle among lions' roars. These are not true sudden enlightenment, merely passing thoughts. The crux of cultivation lies in turning one's awareness inward. Partial understanding is like holding kudzu vines (symbolizing convoluted theories) yet failing to unlock the door. First, maintain clarity of heart-mind (Xin) to transcend worldly ties; second, recognize the four perversions (Buddhist term for erroneous perceptions) to achieve perfection. Release attachment to names and forms, transcend distinctions of true and false, let go of fixation on the Three Vehicles (Buddhist cultivation stages) - only then can the gate of all wonders open. Words conceal hidden edges, phrases harbor profound mechanisms. The formless sword of wisdom moves with the hand, the featureless pearl is directly transmitted. Sentences sift jade like autumn moonlight, speech piles brocade like spring blossoms. This resembles the finger pointing at the moon - once the moon is seen, the finger becomes unnecessary; or fishing gear that's discarded after catching the fish. True understanding shatters painted screens to reveal reality; when the bucket's bottom drops out, one knows the truth of No-Birth (Nirvana). One iota more is like a thorn in the eye, one iota less resembles cutting flesh to heal a wound. Those without wisdom-eye (Huiyan) struggle to comprehend. Modern practitioners fail to recognize their original face yet dissect others' states - better to directly perceive colors and hear sounds (immediate experience) than labor in vain. The awakened naturally release attachments; the wise respond according to circumstances. It's like opening the seven orifices for Hundun (primordial chaos) to achieve perfect fusion, or smashing the void to shatter the six directions. Though lacking startling methods, there's unique spiritual presence (Qigai). Such realization parts clouds to reveal blue skies - why trek myriad rivers and mountains seeking immortal realms? No truth hides beneath straw sandals, no heart-essence needs questioning on meditation mats. The present moment reveals directly, the immediate sight transmits clearly. Those with wisdom-eye naturally bear the burden; those lacking strength find perfect opportunity for practice. Concluding with a gatha: Iron mouth, bronze voice, will unshaken, Lips spear, tongue sword, words razor-sharp. Approach closely - heads will roll, If heads remain, wounds they'll bear. Now ask: What means this "bear"? (Note: The concluding character "bear" is a Zen keyword (Jifeng) meant to provoke contemplation) 傷的是何人落頭的是何物無頭的耳目俱全帶傷的如聾似瞽虚空共布鼓都敲那箇是賔是主 再留七十四頌自然賔主兩無虧動靜雙忘合聖機道著本來猶是病那堪更論妙玄微妙玄打破意如何覿面分明會也麽拈出無中白鷂子不須更論過新羅日用平常得自然更無一法可堪傳不須拳棒閑參信明月清風說盡禪眼底微塵二百州山河大地一毫收十方三界休它覓都盡金坡拄杖頭走遍天涯不動身般般打破得圓成何須更論長春景白日清風夜月明悟後渾身是眼睛迷時有目却如盲世間擔板人多少不信天光晝夜明鐵人執板響無聲石女吹笙不動唇朽木三冬生嫩笋寒岩别是一般春廣學多知未契禪痴猫守窟謾徒然可憐今古聦明士有眼如何不見天人人盡有白觀音應物圓通莫外尋耳眼舌聲俱契妙見聞知覺一般心禪道從來不易求了明針芥自相投那堪内外真空現恰似披雲見日頭圓滿光明量等空分毫不廢刹那功頂門若具全真眼八極遐觀一體同虚空爲鼓我爲槌打破分明有甚疑撥轉道中閑伎倆聖凡休歇兩無虧一句當機振祖風從來水泄不相通有時虎嘯龍吟罷躍出靈山性海中光明遍體妙沖和塞滿虚空不厭多試問其中端的處緑楊依舊舞婆娑 **Interpretation** This scripture expounds the realms of Chan (Zen) Buddhist practice and the state of awakening after enlightenment, employing numerous metaphors to illustrate the distinction between "delusion" and "awakening." The opening uses the metaphors of being "headless" and "wounded" to describe how deluded individuals, though possessing all their faculties, remain like the deaf and blind—unable to discern the relationship between subject and object (host and guest). Upon true awakening, both movement and stillness are forgotten; even the concept of "Dao" becomes superfluous, let alone abstruse doctrines. The text then presents vivid analogies: - Just as breaking free from attachment to "wonderful profundity" leads directly to truth—like releasing a white falcon (白鹞子) in a straight flight, without detouring to ancient Silla (Korea). - Daily life itself is the Dao; there's no need to deliberately transmit methods, for the bright moon and gentle breeze all speak of Chan. - After awakening, a single speck of dust contains the entire world (two hundred provinces), and the ten directions and three realms (the whole cosmos) rest atop a walking staff. - Though seemingly traversing the ends of the earth, one never moves—breaking all distinctions brings perfection, where daytime breezes and nighttime moons become eternal spring scenery. Further insights include: - The awakened person sees with their whole being, while the deluded remain blind despite having eyes. - An iron man clapping makes no sound; a stone maiden plays the sheng without moving her lips—symbolizing realms beyond ordinary perception. - Like tender bamboo shoots sprouting from winter-dead trees, vitality emerges in extremity. - Extensive learning pales before resonating with the Chan mind—the clever may never see "heaven" (truth). - All inherently possess the awakened nature of Guanyin (White Avalokiteshvara); all six senses (ears, eyes, tongue, etc.) can realize wondrous states. - True Dao is hard-won, requiring precision like aligning a needle's tip with a mustard seed. - Awakening disperses clouds to reveal the sun; perfected wisdom resembles empty space—with the "eye of complete truth" (全真眼), one sees through everything. - The closing metaphor—"emptiness as the drum, I the drumstick"—signifies shattering all doubt, transcending distinctions between sage and ordinary. Throughout, the message is clear: truth resides in ordinary life, never to be sought externally. Letting go of attachments reveals one's true nature, attaining Buddhahood. 鐵笛無孔木人吹響亮一聲振地威驚起大悲千手眼神通應便露全機到處虚空一樣天何須向外訪幽玄身中自有仙佛界照透十方在目前莫把禪機作謎猜心空觀透自如來箇中嚼破詩中味草木山河眼盡開從始劫來不改容桃花去歲又今紅誰知百草梢頭意却是元初舊主翁一點靈光混九垓遇縁逐目是蓬萊春前柳絮隨風舞臘後梅花伴雪開抵掌撚髯笑一場悟來物物契眞常滿天春色無高下徧地花枝自短長狼虎叢中好立身奴兒婢子辯疏親家家可透長安路能到長安有幾人白牛常在白雲中出入無形跨曉風閑向丹田耕日月靈苗滋種不勞功道人行處不霑塵惟恐臨機悟不眞一向貪游芳草徑豈知背却故園春一念無生契本真葛藤相纏若灾迍驀然打破玄關鎖明月清風自在人一點靈光混太虚叅禪枉了費工夫平常體得平常道體得平常道也無覷向真如總是痴見聞知覺四重非識心達本承當下猶落玄門第二機端坐十方是一家寒岩枯木再生芽若人會得長春景鐵樹分明盡放花六月炎天暑怎當無根樹下葉隂凉紅爐一點寒氷雪意自清虚趣自長陡覺西風分外凉籬邊金菊暗傳芳秋光不改當年信依舊黄花晚節香欲要叅禪句句通翻南作北唤西東古人公 **Interpretation** The Plain Interpretation of *Dao-Chan Collection*: This poetic passage vividly illustrates the unity of Chan (Zen) and Dao through rich imagery: 1. The opening metaphor of an iron flute without holes yet still producing sound reveals how the awakened transcend conventional understanding ("Great Compassion's thousand hands and eyes" symbolize the boundless divine power of Guanyin Bodhisattva), manifesting the full play of wisdom in the present moment. 2. It points out that cultivation requires no external seeking: the dharma realm of emptiness is inherently one, and within every person lies the realm of immortals and buddhas. Upon awakening, the entire universe unfolds before one’s eyes. Just as one fully savors the true flavor of poetry, even grass, trees, mountains, and rivers reveal their original nature. 3. Natural imagery is used to illustrate the eternal Dao: the "Primordial Master of Old" (one’s original face) remains unchanged through countless kalpas, like the peach blossoms that bloom year after year. The spiritual light illuminates the nine heavens, manifesting the Penglai paradise according to conditions. Spring willows and winter plums each follow their season—all are expressions of the Dao. 4. The state of cultivation: maintaining transcendence amid worldly chaos ("standing firm in a den of wolves and tigers"), moving freely like the formless white ox (symbolizing pure Yang Qi). The Dantian (energy center) operates naturally without forced effort. But if one becomes lost in external pursuits ("greedily wandering fragrant grassy paths"), the true heart is obscured. 5. The key lies in "a single thought unborn": when attachments are released, it is as though the Mysterious Pass (a crucial point in cultivation) suddenly opens, and one becomes as free as the bright moon and gentle breeze. The ordinary mind is the Dao—deliberate seeking only leads to secondary understanding. 6. Finally, seasonal imagery reveals insight: withered wood meeting spring, the shade of the rootless tree in June (symbolizing the primordial Qi), the cool purity of red furnace and snow, the golden chrysanthemum’s fragrance in autumn breeze—all demonstrate how the true nature transcends time and space, blooming like an iron tree in the present moment. The entire text emphasizes: the Dao is found in the ordinary, with no need for external seeking. By dissolving dualistic distinctions ("spring’s colors fill the sky, neither high nor low"), one directly realizes the "eternal truth" (ultimate reality) in the present—this is true liberation. 案都勾斷勘破如來妙脫空觸境全彰更是誰住行坐卧緊相隨圓靈妙覺人人有敗骨如山自不知問人曾見兩泥牛鬥入東洋海底頭鼻孔寥天消息斷一輪無相月當秋眼病空花逐景迷一波纔動萬波隨病消花謝禪天淨明月清風不自知生鐵將來厨内炮鑄成酸餡并嘉殽人能嚼破其中味倒把無常撲一交西天十萬八千程要到端然坐是行詩句唤回擔板漢點開腦後眼分明大悮方知一字多阿誰教你念彌陀入門便打三千棒快問師兄覺痛麽萬縁休歇不須叅莫問前三與後三但得故園風景淨遠山依舊鎖煙嵐露地白牛放莫收饑餐渴飲恁春秋木人不解牢緘舌說與青山暗點頭萬象之中獨露身或嗔或喜或疏親那堪聞見并知覺都是自家屋裏人要知父母未生前只在人身不在天百雜撞開頭粉碎肯教辜負祖師禪蟾窟秋凉蚌孕胎明珠不向此中來聖凡交映紅塵内一朵金蓮火裏開目下如何是你家眼前不昧已揚沙人還薦得隨縁底春鳥喃喃駡落花東西南北作玄談六合之中是一菴從此不居凡聖地遠山依舊碧如藍無添無減妙圓常取捨之中自不堪肉上剜瘡猶自可眼中卓剌便難甘昨來打破太虚空認得從來舊主翁却把虚空收拾住依然放在杳㝠中 **Interpretation** This passage from the *Dao Chan Ji* (Collection of Daoist Zen) harmonizes Daoist and Chan Buddhist thought, using Zen-inspired language to expound the essence of spiritual cultivation: The opening metaphor of "two clay oxen battling beneath the sea" depicts worldly people like fighting oxen sinking into the depths—nostrils upturned yet utterly disconnected—symbolizing how attachment to conflict causes us to lose our original nature. The phrase "the moon of formlessness shines in autumn" reveals our true suchness remains unchanged like the autumn moon, unaffected by the illusory flowers (attachments) produced by the "eye disease" of deluded thoughts. The middle section employs the metaphor of "casting iron into sour dumplings," illustrating how people forcibly shape raw iron (original mind) into pickled pastries (attachments), thereby losing the true flavor and stumbling over impermanence (life and death). "The Western Heaven lies 108,000 miles away" reminds practitioners that enlightenment isn't found through distant seeking—upright sitting itself constitutes the work, requiring the opening of the "eye at the back of the head" (wisdom eye) to comprehend. The "white ox in open pasture" symbolizes the unfettered mind-nature, roaming freely like a grazing ox, drinking when thirsty and eating when hungry in natural accord—even a wooden man understands this principle. "All phenomena reveal the solitary body" shows the myriad things are manifestations of one's own mind, where emotions and attachments are merely "family members in our own house" (projections of mind-nature). The concluding imagery of "shattering the great void" describes how adepts, having seen through emptiness (delusions), must then reestablish true emptiness (suchness) within the mysterious realm of profound darkness—like golden lotuses blooming amidst flames, representing transcendence beyond dualities of sacred and profane. The final vision of "distant mountains blue as indigo" signifies return to original perfection, the complete state of neither addition nor subtraction. Throughout the text flows the philosophy of non-duality: affliction is precisely enlightenment, samsara is nirvana itself. It emphasizes the essential practice of directly pointing to the original mind while abiding in neither extreme. 莫恠狂吟不足哉能將凡昧性天開倘如唤出無名主敢把虚空碎剪裁虚空拈弄有來因要覔從前舊主人自此虚空相識了方知體相是全真達士相逢一豁開眼前眉底更何猜人能會飲西江水騎得泥龍出海來了得清虚一味禪饑來喫飯困來眠欲知向上真消息雲外高松頂指天教門誰與道家同妙在當人變態中秋月春花冬雪霰元來却是主人翁問你生涯世不知耳能觀物眼如眉壺中春色無遷變物外風光自有私萬里江天一色秋三山四海景清幽若能按下神龍首免得隨波逐浪流吐露玄機世罕知自纏自縛自生疑悟時日出天開眼迷似風來水皺眉一點靈虚象帝先從來諸聖未能宣却教物外通消息澗水松風說盡禪針關芥孔未爲窄海角天涯未是寬曠朗通身無相眼分明不受别人瞞可憐逐景看空花背却吾門覓别家不道本來無箇事妙玄猶似眼中沙堂前翠竹莫生煙柳外鶯聲滑似弦有眼師禪還薦得不須更論老婆禪見色聞聲契本真頭頭顯露法王身覺花滿地誰能識自是靈苗不記春杳杳禪心量等虚不言該盡萬家書就中薦得從來的堪信眉毛眼上居見物知心便識心識心大地變黄金身中自有明珠寳休向驪龍頷下尋有時把定不通風枉了先生錯用功推倒黄 **Interpretation** This passage from the *Collection of Daoist Zen* uses poetic language to describe the state of cultivation and enlightenment. Here's my vernacular interpretation: When practitioners recite wildly, it's not frivolity but an opening of mundane delusions. If one can awaken the nameless ruler within (referring to the primordial Shen), they'll wield the Dao as effortlessly as tailoring empty space. All phenomena in the void have their origins—one must find their true master (the authentic self). Only by truly understanding the nature of emptiness can one comprehend the essence of "Complete Perfection" (Quanzhen, the highest state of Daoist cultivation). When enlightened beings meet, their minds open suddenly, and the scenes before them no longer confuse. Those who truly attain the Dao are like drinking the entire West River dry or riding a mud dragon (symbolizing mastery of Yin-Yang) across the sea—utterly free. The highest Zen state is maintaining clarity and emptiness (qingxu). Eating when hungry, sleeping when tired—this is naturalness. To understand deeper truths, observe how pines beyond the clouds point to the heavens. The profundity of Daoism lies in the practitioner's own transformation. Autumn moons, spring blossoms, winter snows—these natural phenomena all manifest the true master (one's fundamental nature). Ordinary people don't understand life's true meaning. In truth, ears can "see" and eyes become like eyebrows (transcending sensory limitations). The spring scenery within the gourd (the microcosm of the body) remains eternal—transcendent vistas hold their own mysteries. Heaven and earth are fundamentally one. If one can subdue the heart-mind (pressing down the dragon's head), they won't drift with the currents. Few know the Dao's profound mechanisms—people often bind themselves and create doubts. Awakening is like sunrise illuminating the sky; delusion resembles wind disturbing water's surface. That spark of spiritual awareness (lingxu) predates heaven and earth—even ancient sages found it ineffable. True Zen meaning can be conveyed through mountain stream pine winds. A needle's eye or mustard seed isn't truly narrow; distant horizons aren't truly vast. Those with penetrating vision aren't deceived by appearances. Pity those chasing illusory visions, abandoning their true path to seek elsewhere. They don't realize there's originally nothing to attain—profound truth is like sand in the eye (right before us yet unseen). Bamboo before the hall, orioles beyond willows—all contain Zen meaning. Those with wisdom eyes understand naturally, needing no explanation. Seeing forms and hearing sounds can both reveal fundamental truth—dharma-nature manifests everywhere. Flowers of enlightenment bloom universally, though the sprout of spiritual awareness marks no seasons. The deep, vast Zen mind resembles the void—wordless yet containing all dharmas. Recognizing one's original face, one realizes truth has always been before one's eyes (between the eyebrows). Seeing things illuminates the mind; illuminating the mind turns all earth to gold. Everyone carries a luminous pearl (their fundamental nature)—no need to seek externally. Sometimes obstinate clinging only wastes effort. Better to topple... (the text breaks off, suggesting the need to shatter attachments) 頭金色老免教人唤主人翁走遍天涯脚不移不移脚處契玄微猿啼雀噪還知否說盡宗乘向上機三身四知却無頭八解六通妙自周面目本來元具好不施紅粉也風流問道叅禪可𥋧難恰如平地起波瀾迷雲散盡真空闊萬里江天一色寒人來問我祖佛宗直指靈山第一峯有手果然難模索無心却見舊時容迦葉擎拳舉似伊阿難合掌更何疑葉彫無影雙松樹花笑東風第一枝我有靈丹世外方不勞修合要承當拆開腦麝封頭藥穿過禪和鼻孔香心境雙忘萬境彰無根樹下葉隂凉木人纔待穿靴去石女相邀話短長推倒玄玄不立真道禪識破眼中塵寒岩枯木石生笋别是蓬萊一洞春堅起拳頭會也麽低頭鷂子過新羅家風休向迷人道話不投機一句多本來面目等空齊纔念難明更是誰圓相不須明月比慧光開照了無虧大悟何須口上誇道禪識破眼中沙湛然照透真空界八極同觀是一家然則真空不在文興吟拙句暢之神太虚雖是無形狀一度拈來一度新道禪集( **Interpretation** This *Collection of Dao and Chan* uses poetic form to elucidate the essential principles of Chan (Zen) Buddhism and Daoist cultivation: The path of practice requires no distant seeking: The golden elder (one’s intrinsic nature) need not be sought externally, for true awakening is present here and now. Roaming to the ends of the earth is inferior to quiet contemplation—even the cries of apes and the chatter of sparrows conceal profound mysteries. Our original nature is complete from the start: The Three Bodies (Dharmakāya, Sambhogakāya, Nirmāṇakāya) and Four Wisdoms (Great Mirror Wisdom, etc.) inherently lack form, yet manifest naturally when cultivation reaches fruition. Like a beauty needing no adornment, one’s true face is the most authentic reality. Pitfalls in seeking the Dao: Deliberately chasing enlightenment is like stirring waves on calm water—it only creates obstacles. Only by clearing away delusion can one perceive the true nature, vast as a cloudless sky. Pointing directly to the mind: When asked about the essence of Buddha-Dao, simply indicate the Spirit Mountain (a metaphor for the original mind). Seeking it intentionally leads nowhere, yet in effortless awareness, one’s true face appears spontaneously. Lessons from Chan koans: The cases of Mahākāśyapa (first Chan patriarch) raising his fist and Ānanda pressing palms together reveal truth beyond words. Like shadowless pines or first-blooming flowers—all are manifestations of original nature. The true essence of practice: The "spiritual elixir" (awakening) requires no forced refinement—simply embrace it now. Shatter conceptual shackles ("breaking open the brain"), and clarity arises naturally. Transcending duality: Release subjective distinctions (forgetting both mind and environment) to perceive reality clearly. The metaphors of a wooden man (mindless one) wearing boots and a stone maiden (barren woman) conversing illustrate realms beyond ordinary cognition. Dissolving attachments: Topple abstruse theories ("the profoundly mysterious") and see through illusory appearances. Like bamboo shoots on cold cliffs—an entirely different universe unfolds. Chan’s skillful means: Raising a fist is a Chan teaching device, yet unsuitable for the deluded. Practice must accord with the moment. The consummate state: Original nature is like empty space; luminous wisdom is inherently perfect. Great awakening needs no explanation—seeing the essence reveals all as one. The final verse reminds us: The wondrous truth of absolute emptiness lies beyond words, yet poetry may hint at it. Though truth has no form, each realization brings fresh insight. (Note: The text frequently employs Chan’s "sharp-pointed" dialectic—using paradoxical language to shatter conventional thinking and point toward the ineffable realm of practice.) 終) --- 原文底本：Kanripo 漢籍リポジトリ（京都大学），CC BY-SA 4.0。 Source text: Kanripo Chinese Classics Repository (Kyoto University), CC BY-SA 4.0. HTML version: https://daozang.app/en/text/KR5d0096/