原田雪溪禅师简介

Introduction to Zen Master Harada Sekkei

原田雪溪禅师（1926-）生于靠近名古屋的冈崎市。原名蜂须贺雪溪，是阿波城主蜂须贺候的后裔，祖上可追溯至日本战国时期显赫人物蜂须贺正胜。第二次世界大战期间原田是日本海军会记部的主干，后来发心出家，二十五岁时在福井县小滨市的发心寺依止原田雪水禅师座下。

Zen Master Harada Sekkei (1926-) was born in Okazaki City, near Nagoya. His original name was Hachisuka Sekkei, a descendant of Lord Hachisuka of Awa Castle. His ancestors can be traced back to Hachisuka Masakatsu, a prominent figure in Japan's Warring States Period. During World War II, Harada was a key member of the Japanese Navy's Accounting Department. Later, he decided to become a monk and at the age of 25, he went to Hosshinji Temple in Ominato City, Fukui Prefecture, under Zen Master Harada Sekisui.

他在发心寺原田雪水禅师的指导下专一修行两年。后来他听闻到井上义衍禅师的事迹，立刻离开发心寺投奔龙泉寺参井上禅师。在此原田刻苦精进用功专修，当时同参有川上雪担、青野敬宗禅师等六七人。

Under the guidance of Zen Master Harada Sekisui at Hosshinji Temple, he devoted himself to practice for two years. Later, he heard about Zen Master Inoue Gien and immediately left Hosshinji Temple to join Ryusenji Temple and study with Inoue. Harada practiced diligently and was among six or seven practitioners, including Zen Masters Kawakami Setsutan and Aono Keishu.

有一天，原田与青野喝茶，青野问道：“原田师啊，现在佛法在哪里？”

One day, Harada was having tea with Aono, and Aono asked, "Master Harada, where is the Dharma now?"

原田禅师描述当时的情况：“剎那间，为了回答他的问题，我问我自己：‘对啊！在哪里？’当我问我自己：‘对啊！佛法在哪里？’的剎那，所有的事物消失了！这不像是一种经验，也不是什么东西消失，更不是什么可以描述为‘唯’的事物，如果要说的话，它就像一种状态，在这种状态中，事实只是作为事实而存在。

Harada Zenji described the situation at that time: "In an instant, to answer his question, I asked myself, 'Yes! Where is it?' When I asked myself, 'Yes! Where is the Dharma?' at that moment, all things disappeared! This is not like an experience, nor is it something disappearing, nor is it something that can be described as 'only.' If you want to say, it is like a state, in which facts exist only as facts.

这是说，那时候的事实与我出家之前，或受尽了辛劳与痛苦之后的现在，没有什么不同，完全一样。

That is to say, the facts at that time were no different from before I left home or after I had suffered hardships and pain. They were exactly the same.

因为这个原因，所以我没有去跟我的老师报告发生了什么事情，或者我完成了什么事情。之后很长时间我也没有说出来，它显得如此平常，如此平凡。我完全不觉得我完全成了什么事情，或者变得有什么特别。”

For this reason, I didn't report to my teacher what had happened or what I had accomplished. For a long time afterward, I didn't speak of it, as it seemed so ordinary and mundane. I didn't feel like I had accomplished anything or become anything special."

日后有位弟子请他依据自己的经验解释“缘”时，他讲了以上的经验，并且说“开始这不像是成为缘，而是觉悟到你一直都是一个，对不对？

Later, when a disciple asked him to explain "causation" based on his own experience, he told the above experience and said, "At first, it didn't seem like becoming a cause, but realizing that you have always been one, right?

所以我可以说我真的知道，不过当然，呵，这是一种感觉，这明白、觉悟，呵……当时不是觉悟到成为一，我是否可说只是感觉到一切事物都消失”，“一切事物都消失不是突然没有了，而是说它们没有被认知”，“没有被认知是空”。

So I can say that I truly know, but of course, this is a feeling, this understanding, this awakening. At that time, it was not an awakening to become one; can I say it was just a feeling that all things disappeared? "All things disappearing does not mean they suddenly vanished, but rather that they were not cognized," "Not being cognized is emptiness."

“这个很难描述，有一点我可以形容的是：事物存在，同时它们又不存在。当它们不存在时，它们又存在。所以这是灰色地带”。

"This is difficult to describe, but one thing I can say is: things exist and at the same time, they do not exist. When they do not exist, they exist again. So, this is a gray area."

“之后觉悟才产生——啊，我和其他事物再也没有分开”。“无论如何，我可以说是回到了本源。不过我想，不管你怎么想象，大概都无法真正明白”。

"Afterward, the awakening came about—ah, I and other things were no longer separated." "In any case, I can say that I returned to the origin. However, I think, no matter how you imagine it, you probably can't truly understand."

当弟子要他确实的说明心在没有认知的情况时，原田禅师用“神秘”这个词来形容，认为“我们唯一能确定的是它无法被确定”，“是某些神秘的东西，不过很重要，有某些东西，很神秘”。

When a disciple asked him to clarify the mind in the absence of cognition, Master Harada used the word "mysterious" to describe it, thinking, "The only thing we can be sure of is that it cannot be determined," "It is something mysterious, but very important, there is something, very mysterious."

“科学家会尝试去研究它，揭开它”，可是原田禅师要求“你就让它保持神秘”。

"Scientists will try to study it and uncover it," but Master Harada asked, "You just let it remain mysterious."

禅师认为“看到晨星或看到一朵花，或者是听到声音并没有分别”。

The Zen master believes that "seeing the morning star or a flower, or hearing a sound, there is no distinction."

“在我的情形是听到问题，然后我想这个问题，是意识作用。不过，其它五根也一起。不是说只有意识解脱其它的没有解脱。它们是一起发生的”。

"In my case, it's hearing a question, and then thinking about the question, which is the function of consciousness. However, the other five senses are also involved. It's not that only consciousness is liberated and the others are not. They all happen together."

“在意识的例子是通过意识真正明白事物。在我的例子，只是一念，而全都是一体的。如果你成为那一念，一切就同时完成”。

"In the example of consciousness, it is through consciousness that we truly understand things. In my case, it's just a single thought, and everything is one. If you become that one thought, everything is accomplished at once."

由于经验必须是经过感官认知才产生，可是“所有事物都消失”时没有认知作用，因此，原田禅师经常强调“这个不是经验”！这是他“自我的死亡”，是“一悟永悟”，没有次第。

Since experiences can only be generated through sensory perception, when "all things disappear," there is no cognitive function. Therefore, Zen Master Harada often emphasizes, "This is not an experience!" This is his "death of the self," the "enlightenment for all eternity," without stages.