사문남전 여하시도 전운 평상심시도 사운 환
가취향불 전운 의향즉괴 사운 불의쟁지시도 전운
도불속지지부 지시망각 부지시무기 약진달불의지도 유여태허
확연탕활 기가강시비야 사어언하돈오현지 심여랑월
JoshiI asked [his master] Nansen, "The Way-what is it?"
Nansen said, "It is everyday mind."
Joshu said, "One should then aim at this, shouldn't one?"
Nansen said, "The moment you aim at anything, you have already missed it."
Joshu said, "If I do not aim at it, how can I know the Way?" Nansen said, "The Way has nothing to do with 'knowing' or 'not knowing.' Knowing is perceiving but blindly. Not knowing is just blankness. If you have already reached the un-aimed-at Way, it is like space: absolutely clear void. You can not force it one way or the other,"
At that instant Joshu was awakened to the profound meaning. His mind was like the bright full moon.
NOTE: Nansen suggests that the Way of Zen is not "a way," Where there is "a way," there is bound to be "another way," If you aim at something overconsciously, you tend to exclude what seems to you to be irrelevant to what you consider your "aim," Thus, "knowledge," which is based upon distinction and differentiation, is blind to the all-encompassing, What is the use of searching for a goal that is not-grass, not-frog, not-stick, not anything that is a thing?
스님이 남전스님께 물었다.
스님: “무엇이 도입니까?”
스님: “그것을 목표로 삼아야 하는지요?”
남전: “그러는 즉시 어긋나버린다.”
스님: “견주고 논하여 알지 않고 어찌 도라 할 수 있겠습니까?”
남전: “도는 알고 모르고에 속하지 않는다. 안다는 것은 망각(망상과 환상)이며 모른다는 것은 무기다(할말이 없음이다). 의심할 바 없는 도에 진정 이르렀다면, 태허 같고, 확 뚫린 텅빈 골짜기 같을지니 어찌 옳다 그르다 혹은 이쪽이다 저쪽이다 할 수 있겠는가!” 스님께서는 이 말 끝에 깊은 뜻을 단박 깨닫고 마음이 달처럼 환해졌다.
眞如(तथाता, tathātā) : 無常,無我의 평상심(equanimity:fairness, impartiality)
남전상당 사문 명주합 명두암 전편귀방장 사편하
당운 저노화상피아일문 직득무언가대 수좌운 막도화상무
어 자시상좌불회 사편타 우운 저봉합시당두노한끽 흘
Master Nansen had just entered the lecture hall.when Joshu asked, "Bright? Dark?" Nansen went straight back to his room.
Joshu then left the lecture hall and said, "The old master, faced with this one question of mine, could not bring forth a single word for an answer."
The head monk said, "You should not say that the Master was lacking in words. It is, of course, you who did not understand."
At that Joshu hit the head monk and said, "It is in fact Nansen who should have a taste of this stick."
NOTE: Joshtr asks Nansen whether in the enlightened mind things are distinguished ("bright") or equal ("dark"). If one distinguishes between things, how can all things be one? But if all things are one, what happens to the world with its lakes and volcanoes, buses and little children? Whatever way one thinks of it, one finds oneself in a trap of logic. Nansen escapes the trap. The head monk does not; he seems to believe that truth can be defined through thought, and that words are either right or wrong. Joshtr helps the head monk to rid himself of these delusions by confusing him still more
조주: 밝음에 착하냐 어둠에 착하냐?
남전: 방으로 돌아감.(無着으로 부정, ‘空’을 시연)
조주: 이 화상은 물으면 바로 무언으로 응한단 말야.(‘不立文字’라!)
수좌: 말하지 않으셨지만, 그대가 깨닫지 못한거요.(‘그 이해가 아니요’)
조주: 일타 후(떨치면 ‘空’이야) ,
이건 당두 늙은이가 맞아야 했는데.(약불귀방장)
離四句絕百非 然後 無着擇滅之境:
虛空裏來連架打 - 보화
사문남전 지유저인향십마처거 전운 산전단월가
작일두수고우거 사운 사화상지시 전운 작야삼경월도창
]oshiJ asked Nansen, "The one who knows that there is [knows u, "being" or "existence"]' where does he go?"
Nansen said, "He will become the cow of the parishioner who lives near the monastery gate."
JoshiJ said, "Thank you, Master, for your teaching."
Nansen said, "Last night, at midnight, the moon was shining through the window."
NOTE: According to the older tradition of Indian Buddhism, the state of nirvana is a state of "nonbeing" or "nonexistence"-that is, a state of "liberation" from the world of phenomena in all its forms and colors. In contrast to this view, Nansen suggests that enlightenment is not anything beyond the world. Those who are enlightened "liberate" themselves not from the world but from their own deluded minds, which force metaphysical distinctions upon the world. If it is a cow, it is a cow; if it is the moon shining through the window, it is moonlight. Where is "being"? Where is "nonbeing"? There is a Zen saying:
All the Buddhas of past present and future do not know that there is.
Yet the racoons and the white oxen know that there is.
조주: 있음을 아는 자, 어디로 갑니까?
남전: 산 밑 시주집, 일하는 소가 된다.
조주: 가르쳐 주셔서 감사합니다.
남전: 지난밤 삼경에 창에 달빛이 걸렸다.
사재남천작노두 대중보청택채 사재당내규 구화 구
화 대중일시도승당전 사내관각승당문 대중무대 전내포쇄시종창
JoshiJ served as the monk in charge of tending the furnace in Nansen's monastery. Once when all the monks were out gathering vegetables, JoshiJ shouted from the meditation hall, "Fire! Fire!”
The monks hurried to the entrance of the meditation hall. At that JoshiI slammed the door.
The monks were speechless. But Nansen tossed the key through the window, and JoshiI opened the door.
NOTE: JoshlI's show implies the Buddhist call for "deliverance." The monks who speculate about the "zen meaning" of JoshlI's call fail to respond. Nansen's action is both practical and symbolic. He enables JoshlI to free himself from the "fire," yet at the same time he suggests that, although the master may hand over the key, one must use it by oneself.
스님이 화로 담당일 때, 승당에서 불이야 불이야 하고 외치자 대중이 승당에 모이자 승당 문을 잠궜다. 대중은 아무 응대도 하지 못했다. 남전 스님이 열쇠를 당내로 던지자, 스님이 문을 열었다.
사재남전정루상타수차 견남전과 편포주현각각운 상
구 상구 남전상포제운 일이삼사오 사소시간 각거례사운
JoshiI was standing on the ladder above the well at Nansen's monastery, drawing water, when he saw Nansen passing below. He held on to a rung, dangling his feet in midair, and cried, "Help! Help!"
Nansen climbed the ladder, saying, "One, two, three. four, five." After a moment JoshiI turned to Nansen to offer his thanks. He said, "Master, I am grateful for your saving me a little while ago."
NOTE: In his show JoshlI calls on his master Nansen to "save" him. Nansen does not respond with a saintlike "salvation" act but slowly climbs up the ladder. Nansen does not rush to "save" JoshlI, not only because JoshlI's call for help is a show, but because even where there is real need for rescue (from the bonds of suffering), all one can do for the other (and for oneself) is to walk one's own path step by step. Had Nansen "rescued" JoshlI, Joshu could not have saved himself. Joshu thanks Nansen for making him realize this .
스님이 남전선원 정루에서 물을 푸고 있을 때 남전이 지나는 것을 보고 기둥에 매달려 발버둥을 치며, 살려줘! 살려줘! 하자, 남전 사다리를 오르며, “하나, 둘, 셋, 넷, 다섯” 하고 말했다. 스님 잠시 후 다가가, “좀전엔 화상께서 살려주셔서 감사합니다” 하고 인사했다.
以心卽理 直指人心, 然後作主
남전인동서량당쟁묘아 전내당내 제기묘아운 도즉즉불
참 도부득즉참각 대중하어 개불계전의 당시즉참각묘아료 지만
間，師從外歸來，問訊次，泉乃舉前話了云：「你作麼生救得貓兒？ 師간 사종외귀래 문신차 전내거전화료운 니작마생구득묘아 사
수장일척혜대재두상출거 전운 자약재 구득묘아
One day the monks of the eastern hall and the monks of the western hall were fighting over a cat. Master Nansen saw this, so he took the cat, held it up, and said, "If any of you can tell me the meaning of this, I shall not cut this cat. If you cannot, I shall cut it." The monks said various things in reply, but none pleased Nansen. Nansen cut the cat in two.
That evening Joshu returned to the monastery and went to see Nansen. Nansen told him the story and asked, "How about you? Could you have saved the cat?" Joshu took off his sandals, put them on his head, and turned to leave.
Nansen said, "If you had been there, you would have saved the cat.”
NOTE: When Nansen holds up the cat, ready to cut it in two. he means to drive the monks to their wits' end. However. the monks. who are too conscious of the master. are taken in by speculation on the difference between life and death, being and nonbeing. What was it that Joshu realized and the monks did not? Joshu knew the cat. It may be true that ultimately all things are void. but there is no doubt that the cat would rather be void in flight than void split in two. By putting his sandals on his head. Joshu suggests turning things upside-down. In his answer, the "human" turns into a cat. the cat escapes Nansen. and the problem is solved. We may assume that had Joshu been present. he would have snatched the cat away from Nansen. As for Nansen. no matter how important it is that monks be enlightened, he seems to be overdoing his Zen if he has to bother cats with it.
남전선원의 동서 승당이 고양이 새끼를 두고 다투매, 남전이 나타나 새끼를 집어들고 왈, “도를 말하면 참하지 않을 것이요, 그렇지 않으면 참할 것이다.” 여러 말들이 있었지만 모두 남전의 뜻에 부합하지 않아 그 자리에서 새끼를 베어버렸다. 밤이 되어 스님이 돌아와 문안하자, 남전이 낮에 있었던 이야기를 하며, “너라면 고양이를 어찌 구하겠는가?” 하자, 스님은 짚신 한짝을 머리에 이고 나가버렸다. 남전 말하길, “그때 그대가 있었다면 고양이는 살았을텐데.”
主中賓 -> 賓中主 -> 無賓主 -> 二尊不並化
師, 直指着用, 顧平常心,
사문남전 이즉불문 여하시류 전이양수탁지 사편답
도 각귀열반당내규 회 회 전문 내령인거문 회개십마
Joshu asked Nansen, "I won't ask about ignorance; but enlighten- ment-what is it like?"
Putting his hands to the ground, Nansen got down on all fours. Joshu immediately kicked him down. Then he returned to his room, crying: "What a pity! What a pity!"
Nansen, hearing of this, sent a man to ask Joshu, "What is it that you are so sorry about?"
Joshu said, "I am sorry that I did not add two more kicks.”
NOTE: Whereas Joshu refers to the view that there is a difference between the realm of ignorance and the realm of enlightenment. Nansen somewhat overstresses the identity of the two. Nevertheless. there is no real disagreement between Joshu and Nansen. Both of them ridicule the distinction people make between "holy" and "mundane." There is no need to give up dogs for the sake of God. God on all fours. kick him down (amen!)
스님이 남전에 “다름은 제쳐두고, 같음은 뭡니까?” 하고 물으니, 남전 양손을 땅에 짚자, 스님 바로 밟아버리고는 열반당으로 돌아와 외쳤다: “후회스럽다 후회스러워!”. 이 소리를 듣고 남전 사람을 시켜 무엇이 후회스러운지 물으니, 스님 “한 번 더 밟아버리지 못한 것이다”라고 했다.
如何是類? 着地 = (腹地) ∧ (隨處作主, 是如負地指天).
남전종욕실리과 견욕두소화 문운 작십마 운 소
욕 전운 기위래환수고우욕 욕두응낙 지만간 욕두입방장
전문 작십마 운 청수고우거욕 전운 장득승색래불
욕두무대 사래문신전 전거사사 사운 모갑어유 전편운 환
장득승색래마 사편근전맥비편애 전운 시즉시 태추생
Passing by the bathroom, Nansen saw the monk in charge of heating the bath and asked, "What are you doing?"
The monk said, "Heating the bath."
Nansen said, "Don't forget to call the cow and give it a bath."
The monk answered, "Yes."
That evening the monk entered Nansen's room. Nansen asked, "What are you doing here?"
The monk said, "I am here to tell the cow the bath is ready." Nansen said, "Did you bring the reins with you?"
The monk was speechless.
When Joshu came to see Nansen, Nansen told him the story.
Joshu said, "I have something to say."
"Did you bring the reins with you?" asked Nansen.
At that Joshu reached forward, grabbed Nansen's nose, and pulled it.
Nansen said, "All right, all right-but why this roughness?”
NOTE: If all things are void, and void is all things, a Zen master is a cow, and a cow ... a Zen master. The monk in charge of the bath goes only halfway. He may know the principle, but he does not know how it works. In addressing Nansen as a "cow," he misses both the master and the cow. If Nansen says he is a cow, a cow let him be. JoshiI, who seems to know what a cow is, gains Nansen's approval. Had Nansen delayed his approval of JoshiI's way of treating a cow, he might have lost his nose.
남전, 욕실을 지나다 욕두가 불지피는 것을 보고 “뭐하는가?” 묻자, “물 데웁니다’ 하자, 남전, “잊지 말고 수고우 데려다 목욕시키거라!” 하자 욕두 답하였다. 조금 후, 욕두 방장에 들자, 남전, “무엇하러 온건가?” 하자, “수고우께 욕실에 들기를 청하나이다” 하니, 남전, “소고삐는 가져왔는가?” 하자, 욕두 말문이 막혔다. 스님이 문안을 오자 남전이 이 이야기를 하자, 스님, “말할 것이 있습니다” 하자, 남전, “소고삐는 가져왔는가?” 하자, 스님, 즉시 다가서 남전의 코를 쥐어잡고 당겼다. 남전, “맞기는 하다만 너무 난폭하구나” 했다.
가) 主中賓 -> 賓中主 -> 無賓主話.
나) 如何太粗生? 若 主中賓 賓中主, 必
사문남전 리사구 절백비외 청사도 전편귀방장 사
운 저노화상매상구파파지 급기문저 일언부조 시자운 막도
Joshu asked Nansen, "Leaving out all words, cutting out all arguments, please, master, say it."
Nansen immediately retired to his room.
Joshu said, "Although the old master is usually quite a chatterbox, once you come up with a question, he hasn't a single word for an answer.”
An attendant said “dont say the master didn’t answer it”
So saying, Joshu slapped the attendant.
NOTE: If you affirm or deny, negate the affirmation or negate the denial, in any case you are bound to fall into the trap of words. Retiring to his room, Nansen spares himself this headache. Had not his attendant been overambitious when it comes to questions of right and wrong, he, too, might have spared himself the slapping,
스님이 “리사구, 절백비 이후 도를 청하나이다” 하니, 남전, 바로 방장으로 돌아가 버렸다. 스님이 “이 노화상은 평소에는 말도 많더니, 묻기만 하면 한마디도 하질 않아” 하자, 시자가 “화상이 말씀이 없었다고 하지 마시오” 하자, 스님이 시자의 뺨을 갈겨버렸다.
나) 스님: 離四句絕百即絕心, ‘絕心’是道? *離言絶慮(지눌) = 離四句絕百非 남전: 無語 : 知有底人 即道. = 不立文字 = 無記
스님: 無記 = 是即是
스님: 打一掌 = 直指人心! (我即知有底人)
다) 사구: X (affirmation), ¬X (negation),X∧¬X (both), ¬(X∨¬X)⟺X∧¬X⟺∅ (neither)
남전일일엄각방장문 편파회위각문외 문승운 도득 즉
개문 다유인하어 병불계전의 사운 창천 창천 전편개문
One day Nansen shut the door of his room, scattered ashes around the threshold, and said to the monks, "If you can say it, I will open the door."
The monks gave many an answer, but none pleased Nansen. Then JoshiI said, "Alas! Alas!"
Nansen immediately opened the door.
NOTE: Nansen's closing himself in the room is not a "problem" that can be solved through an "answer." If you want your father, just cry "father." How else can the monks get their master back?
남전이 하루는 방장의 문을 닫아버리고 밖에 빙둘러 재를 뿌리면서 말했다: “도를 말하면 문을 열겠다.” 많은 이들이 말을 했으나 남전의 뜻에 계합하지 않았으나, 스님이 “창천! 창천!” 하니 문을 열었다.
창천! 창천! = 絕心 ; (9)의 부가 설명.
사문남전운 심불시불 지불시도 환유과야무 전운
유 사운 과재십마처 청사도 전수거 사편출거
JoshiI asked Nansen, "It is said that 'The mind is not Buddha; wisdom is not the way,' Is there fault here?"
Nansen said, "There is."
JoshiI said, "Where does the fault lie? Please, master, tell me," Nansen said, "The mind is not Buddha; wisdom is not the way," JoshiI immediately left.
NOTE: When Master Baso was asked, "What is Buddha?" he answered, "The mind as it is, is Buddha." When, on another occasion, he was asked, "What is Buddha?" he said, "There is no mind; there is no Buddha." Metaphysical statements on the "essence" of Buddha (or of Zen) do not have any meaning. They only expose the working of a deluded mind. Like Baso, Nansen responds to JasbIT's metaphysical statement by both denying it and affirming it: "When you say it, it is wrong; when I say it, it is right." In this way he seems to suggest that it is not the right word but the right person that counts.
스님, “마음은 부처가 아니고 지혜도 도는 아니다. 이에 나무랄 데가?” 물으니, 남전 왈,“있다.” 스님, 나무랄 데가 있다면 무엇입니까? 도를 청합니다” 하니, 남전, “마음은 부처가 아니고 지혜도 도는 아니다.” 반복하니, 스님 바로 나가버렸다.
가) 絕心 = 即心 = 直指人心, 即佛 = 見性成佛
나) 無着, 無我之道 = 不立文字
사상당위중왈 차사적적 몰량대인출저리부득 노승도위
산 승문 여하시조사서래의 위산운 여아장상자래 약시종
사 수이본분사접이시득 시유승문 여하시조사서래의 사운
정전백수자 학운 화상막장경시인 사운 아불장경시
인 운 여하시조사서래의 사운 정전백수자
JoshiI went to the lecture hall and preached to the people: "This matter is absolutely clear. Even the greatest ones cannot break away from it. When I was at Master Isan's, a monk said, 'What does it mean, "Our founder came from the west" [Le., what is the meaning of Zen]?' Isan said, 'Bring me that chair.'
"If one is a master, this is how one must relate to the people, through the core of the matter."
At that, a monk asked, "What does it mean, 'Our founder came from the west'?"
JoshiI said, "The oak tree in the front yard."
The monk said, "Please do not show the people the object."
JoshiI said, "I will not."
The monk repeated his question: "What does it mean, 'Our founder came from the west'?"
JoshiI said, "The oak tree in the front yard."
NOTE: "The oak tree in the front yard" must have been what Joshu happened to see when asked about "the meaning of Zen." The monk suggests that Josh'II is taken in by the object in sight. But Joshu's answer was simply that moment's situation. At another time. in another place, it might be a "pen" (right now in my hand) or any other "here, now."
스님이 상당하여 설법하기를, “이것은 아주 분명하여 더없는 현인이라도 벗어날 수 없다. 노승이 위산에 이르러 묻기를, ‘조사가 서쪽에서 오신 뜻이 무엇입니까?’ 하자, 위산께서 ‘나한테 의자를 갖다주게나’ 라고 말씀하셨다. 종사라 할려면, 이처럼 본분사로서 깨닫도록 해야 한다.” 그때 한 스님이 묻기를, “조사가 서쪽에서 오신 뜻이 무엇입니까?” 하자, 스님, “앞마당 잣나무다” 했다. 학인이 말하길, “화상께서는 경우로써 가르치지 마십시오” 하자, 스님, “나는 경우로써 가르치지 않는다.” 답했다. 그러자 학인이 다시 물었다. “조사가 서쪽에서 오신 뜻이 무엇입니까?” 하자, 스님, “앞마당 잣나무다.”
가) 此事 = 以心傳心, 不立文字, 直指人心, 見性成佛
나) 與我將床子來 = 無着無我之坐
다) 庭前柏樹子 = 眞如(तथाता, tathātā) = 圓成實性(fully accomplished)
= yathā bhūta ñāna dassana = 그 무엇에도 기대지 않고 있는 그대로 보는 상태; 어떤 생각도 일으키지 않고 바로 보는 상태.
사우운 노승90년전 견마조대사하인십여원선지식 개
개구시작가 불사여금지식지만상갱지만 대저시거성요원 일대불여일
대 지여남전심상도 수향이류중행 차작마생회 여금황구소여 향
십자가두설 갈등 박반당 멱례배 취삼오백중 운 아시선지식 니시
JoshiI also said: "Ninety years ago I met with Master Baso's eighty disciples. Each of them was excellent. The masters of today only pile branch and vine on top of branches and vines. They have all widely deviated from the root. With every generation it goes from bad to worse.
"For instance, Nansen, one of those excellent masters of the past, always used to say" 'You must proceed straight into samsara [the worldly realm of ignorance and suffering].' Do any of you understand these words?
"These greenhorn 'masters' of today, preaching by the wayside- they stuff themselves with all the rice they can get, and demand to be worshipped. Then they gather some three hundred or five hundred followers and say, 'I am the master. You are the pupils.' "
NOTE: If you go "straight" into the world, you will not need the otherworldly.
스님이 계속 말하길, “노승이 90년전 마조대사 문하 80여 선지식을 만났는데, 모든 한 사람 한 사람이 작가였다. 가지와 덩쿨 위에 또 다른 가지와 덩쿨을 올리는 지금의 선지식과는 달랐다. 성인이 가신 지 오래되어 한 세대가 지날 때마다 같지가 않다. 남전 스님께서는 항상 ‘이류중행 하라!’ 거듭 말씀하셨는데, ‘그대들은 어찌 하고 있는가?’ 요즘 주둥이가 노란 어린 것들이 네거리에서 이러쿵 저러쿵 설법하여 밥을 얻어먹고 절을 받으며 삼백 오백을 모아놓고, ‘나는 선지식, 너는 학인’이라 하는구나.”
須向異類中行 = 本分事 作家行
승문 여하시청정가람 사운 아각여자 운 여
하시가람중인 사운 아각여자유잉
A monk asked, "A holy temple-what is it like?"
JoshiI said, "A maiden with her hair rolled up [Le., a virgin]."
The monk said, "Those inside the holy temple-what are they like?"
JoshiI said, "A maiden with her hair rolled up, pregnant."
NOTE: The purity of the "impure" surpasses that of the "pure." A mother cannot be a virgfn, but how can a virgin ever be a mother?
한 스님이 묻기를, “청정가람이란 무엇입니까?” 스님, “머리 딴 여자다” 하고 답하자, “그 청정가람 속 사람은 무엇입니까?” 하고 또 묻자, 스님, “머리 딴 처녀가 아이를 가졌구나” 하고 답했다.
無着無我之坐, 眞如之體 若佛各見 (Tathāgata: someone who yathā bhūta ñāna dassana)
문 승문화상친견남전 시부 사운 진주출대나복
Someone asked, "It is said that you were on intimate terms with Nansen. Is this true?"
JoshiI said, "In Chin Prefecture there grows a big radish."
NOTE: Nansen was great, but so is the radish of Chin Prefecture.
누가 묻기를, “화상께서 남전과 가까우셨다 들었습니다. 사실입니까?” 하자, 스님, “큰 무우는 진주에서 나오지” 하였다.
道是, 各子之道, 覺子出於經驗處, 大覺子出於清淨伽藍.
문 화상생연십마처 사이수지운 서변경향서
Someone asked, "Your place of birth-where is it?"
JoshiI pointed with his hand and said, "To the west, more to the west."
NOTE: The Buddhist paradise is said to be in the west. There must be a back gate to the western paradise; otherwise, Joshu would be trapped in it.
누가 묻기를, “화상께서는 어디서 태어나셨습니까?” 하자, 스님, “서쪽, 서쪽 더 너머” 하였다.
眞如之體, 出於清淨伽藍, 常應古澗寒泉.
문 법무별법 여하시법 사운 외공 내공 내외
Someone asked, “Not several dharmas, there is only one dharma. what is it?" Joshu said, “The outer is empty, the inner is empty, all of them are empty.”
누가 묻기를, “법에 이런저런 법이 있지 않다면, 법이란 무엇입니까?” 하자, 스님, “밖도 공, 안도 공, 안팎이 모두 공” 이라 하였다.
가) Śūnyatā = 0 = ∅
나) 無我, 無人, 無衆生 = 나공, 너공, 우리공 = 眞如
다) 無有定法名阿多羅三三菩提, 眞空妙有: 결정된 그 어떤 법도 없는 상태를 가리켜 아뇩다라삼먁삼보리(無上正等正覺, 九景覺)라 하며, 이는 진정한 공이며 정말 묘한 것이다.
문 여하시불진법신 사운 갱혐시마
Someone asked, "What is the real substance of Buddha?" Joshu said, "What else do you dislike?”
NOTE: If you start distinguishing between what is "real" and what is "unreal," where will you end? Is there a place that is not exposed? Is there a thing that is not real?
누가 묻기를, “부처의 참법신이란 무엇입니까?” 하자, 스님, “여전히 헷갈리는가?” 하였다.