问曰：“古人瓶中养一鹅，鹅渐长大，出瓶不得。如今不得毁瓶，不得损鹅，和尚作么生出得？”泉召陆亘，陆应诺，泉曰：“出也。”陆由此开解。
IS THE GOOSE REALLY OUT?
问：鹅真的出去了吗？
Anand Bhavo, the goose has never been in, the goose has always been out. It is a Zen
koan. First you have to understand the meaning of Zen and the meaning of a koan.
Zen is not a religion, not a dogma, not a creed, Zen is not even a quest, an inquiry; it is non-philosophical. The fundamental of the Zen approach is that all is as it should be, nothing is missing. This very moment everything is perfect. The goal is not somewhere else, it is here, it is now. Tomorrows don''t exist. This very moment is the only reality. Hence in Zen there is no distinction between methods and goals, means and goals.
答：阿南朵，鹅从来不在里面，鹅一直都在外面。这是一个禅的公案。所以首先你必须明白什么是禅，什么是公案。禅不是一种宗教，不是某种教义，也不是什么信条；禅甚至不是一种质询，一种寻找；它是非思辩的。禅法的第一原理就是——万物如其本来应该的样子，就圆满自足，没有一点亏缺。这正是每一事物的圆满之境。目标不在别处，就在此地，就在此时。明天并不存在，它是虚构的。当下就是唯一的真实。因此，在禅里面没有手段和目标的区别，没有过程和终点的差异。
All the philosophies of the world and all the religions of the world create duality; howsoever they may go on talking about non-duality, they create a split personality in man. That has been the greatest calamity that has befallen humanity: all the do-gooders have created a schizophrenic man. When you divide reality into means and goals you divide man himself, because for man, man is the closest reality to man. His consciousness becomes split. He lives here but not really; he is always there, somewhere else. He is always searching, always inquiring; never living, never being, always doing; getting richer, getting powerful, getting spiritual, getting holier, saintly -- always more and more. And this constant hankering for more creates his tense, anguished state, and meanwhile he is missing all that is made available by existence. He is interested in the far away and God is close by. His eyes are focused on the stars and God is within him. Hence the most fundamental thing to understand about Zen is: The goose has NEVER been in. Let me tell you the story how this koan started:
世界上所有的哲学和宗教都在制造二元论。不管他们在谈论什么——也许谈论的是＂非二元论＂，他们一样会在人们身上制造分裂。这已经演变成最大的灾难临到了人类：所有善意的社会改良者一直在制造精神分裂的人。其实，当你把现实分为目标和手段时，你同时也分裂了自己。因为，就人而言，人最临近人的真实，当他的潜意识分裂了，那他就并不活在此地，而是生活在别处——其他的某个地方。他总是在寻找，总是在追问，但从不生活，从不存在。总在忙碌着——变得更富有，变得更有力，变得更富灵性，变得更神圣、更圣洁等等，总是在变本加利。这种长年的欲求制造了他的紧张、焦虑的状态。而且，同时他还失去了存在已为他所提供的全部。他把心系于远方，而神就在身旁；他把目光对准天上的星辰，而神却正在他的内部。因此，要了解禅，那么它最基本、最重要的事情就是要明白：那鹅从来不在瓶子里面！让我告诉你这则公案是如何发生的-----
A great philosophical official, Riko, once asked the strange Zen Master, Nansen南泉, to explain to him the old koan of the goose in the bottle.
"If a man puts a gosling into a bottle," said Riko, "and feeds him until he is full-grown, how can the man get the goose out without killing it or breaking the bottle?"
Nansen gave a great clap with his hands and shouted, "Riko!"
"Yes, Master," said the official with a start.
"See," said Nansen, "the goose is out!"
古代中国有个官员，名叫陆亘，他具有伟大的哲学头脑。一次，他向一个奇异的禅师南泉请教，是一则关于瓶中之鹅的古老公案，他说：“如果一个人，把一小鹅放在一个瓶子里，而且一直喂养着，直至羽翼丰满，如果不许瓶碎，亦不许杀鹅，那人如何才能让鹅出来？”
南泉用手猛一拍掌，喊：“陆亘！”“我在，师傅。”他立刻答道。“看，”南泉说：“那鹅出来了！”
It is only a question of seeing, it is only a question of becoming alert, awake, it is only a question of waking up. The goose is in the bottle if you are in a dream; the goose has never been in the bottle if you are awake. And in the dream there is no way to take the goose out of the bottle. Either the goose will die or the bottle will have to be broken, and both alternatives are not allowed: neither has the bottle to be broken nor has the goose to be killed. Now, a fully-grown goose in a small bottle... how can you take it out? This is called a koan
只要你观察，只要你变得敏感．警觉——注意，它仅仅是个苏醒的问题。如果你在梦里，那么这鹅就在瓶中；如果你是苏醒的，那么，这鹅从来没有在瓶子里。而且，只要你在梦里，那么你就无法让鹅从瓶里出来。或者这鹅是死的，或者这瓶子破了。但是两者皆不允许：既不能让瓶子破碎，也不能让鹅死去，好，现在这成熟长大了的鹅就在一个小小的瓶里----你如何把它弄出去？这就是公案。
A koan is not an ordinary puzzle; it is not a puzzle because it cannot be solved. A puzzle is that which has a possibility of being solved; you just have to look for the right answer. You will find it -- it only needs intelligence to find the answer to the puzzle; but a puzzle is not really insoluble.
公案不是通常的谜语，它不是谜语，因为它无法被解答。一个谜语是有被解答的可能的，你只要找到它的正确答案，而且你会找到它----发现谜语的答案只需要一些智力；但一个谜语并不是真不可解的。
A koan is insoluble; you cannot solve it, you can only DISSOLVE it. And the way to dissolve it is to change the very plane of your being from dreaming to wakefulness. In the dream the goose is in the bottle and there is no way to bring it out of the bottle without breaking the bottle or killing the goose -- in the dream. Hence, as far as the dream is concerned, the puzzle is impossible; nothing can be done about it.But there is a way ou T-- which has nothing to do with the puzzle, remember. You have to wake up. That has nothing to do with the bottle and nothing to do with the goose either. You have to wake up. It has something to do with YOU. That''s why Nansen did not answer the question.
而一个公案是无法解答的，你不可能解答它，你只能够溶解它。而这条溶解的途径只需要某种改变：从睡梦的维度改变为苏醒的维度。在梦中，那鹅是在瓶子里面，而且你找不到一条把它从瓶子里带出来的路，除非把瓶子弄碎，或者弄死鹅----这是在梦里。因此，就梦而言，这个问题是不可解的，对此它将无计可施。但是有一条可以出去的路——不过记住，这条路不是对付这个困惑，而是作用于你：你必须苏醒。它并不作用于瓶子，也不作用于鹅，你必须苏醒——这就是你所要做的，它作用于你。这就是南泉为什么不去解答问题的理由.
IS THE GOOSE REALLY OUT?
问：鹅真的出去了吗？
Anand Bhavo, the goose has never been in, the goose has always been out. It is a Zen
koan. First you have to understand the meaning of Zen and the meaning of a koan.
Zen is not a religion, not a dogma, not a creed, Zen is not even a quest, an inquiry; it is non-philosophical. The fundamental of the Zen approach is that all is as it should be, nothing is missing. This very moment everything is perfect. The goal is not somewhere else, it is here, it is now. Tomorrows don''t exist. This very moment is the only reality. Hence in Zen there is no distinction between methods and goals, means and goals.
答：阿南朵，鹅从来不在里面，鹅一直都在外面。这是一个禅的公案。所以首先你必须明白什么是禅，什么是公案。禅不是一种宗教，不是某种教义，也不是什么信条；禅甚至不是一种质询，一种寻找；它是非思辩的。禅法的第一原理就是——万物如其本来应该的样子，就圆满自足，没有一点亏缺。这正是每一事物的圆满之境。目标不在别处，就在此地，就在此时。明天并不存在，它是虚构的。当下就是唯一的真实。因此，在禅里面没有手段和目标的区别，没有过程和终点的差异。
All the philosophies of the world and all the religions of the world create duality; howsoever they may go on talking about non-duality, they create a split personality in man. That has been the greatest calamity that has befallen humanity: all the do-gooders have created a schizophrenic man. When you divide reality into means and goals you divide man himself, because for man, man is the closest reality to man. His consciousness becomes split. He lives here but not really; he is always there, somewhere else. He is always searching, always inquiring; never living, never being, always doing; getting richer, getting powerful, getting spiritual, getting holier, saintly -- always more and more. And this constant hankering for more creates his tense, anguished state, and meanwhile he is missing all that is made available by existence. He is interested in the far away and God is close by. His eyes are focused on the stars and God is within him. Hence the most fundamental thing to understand about Zen is: The goose has NEVER been in. Let me tell you the story how this koan started:
世界上所有的哲学和宗教都在制造二元论。不管他们在谈论什么——也许谈论的是＂非二元论＂，他们一样会在人们身上制造分裂。这已经演变成最大的灾难临到了人类：所有善意的社会改良者一直在制造精神分裂的人。其实，当你把现实分为目标和手段时，你同时也分裂了自己。因为，就人而言，人最临近人的真实，当他的潜意识分裂了，那他就并不活在此地，而是生活在别处——其他的某个地方。他总是在寻找，总是在追问，但从不生活，从不存在。总在忙碌着——变得更富有，变得更有力，变得更富灵性，变得更神圣、更圣洁等等，总是在变本加利。这种长年的欲求制造了他的紧张、焦虑的状态。而且，同时他还失去了存在已为他所提供的全部。他把心系于远方，而神就在身旁；他把目光对准天上的星辰，而神却正在他的内部。因此，要了解禅，那么它最基本、最重要的事情就是要明白：那鹅从来不在瓶子里面！让我告诉你这则公案是如何发生的-----
A great philosophical official, Riko, once asked the strange Zen Master, Nansen南泉, to explain to him the old koan of the goose in the bottle.
"If a man puts a gosling into a bottle," said Riko, "and feeds him until he is full-grown, how can the man get the goose out without killing it or breaking the bottle?"
Nansen gave a great clap with his hands and shouted, "Riko!"
"Yes, Master," said the official with a start.
"See," said Nansen, "the goose is out!"
古代中国有个官员，名叫陆亘，他具有伟大的哲学头脑。一次，他向一个奇异的禅师南泉请教，是一则关于瓶中之鹅的古老公案，他说：“如果一个人，把一小鹅放在一个瓶子里，而且一直喂养着，直至羽翼丰满，如果不许瓶碎，亦不许杀鹅，那人如何才能让鹅出来？”
南泉用手猛一拍掌，喊：“陆亘！”“我在，师傅。”他立刻答道。“看，”南泉说：“那鹅出来了！”
It is only a question of seeing, it is only a question of becoming alert, awake, it is only a question of waking up. The goose is in the bottle if you are in a dream; the goose has never been in the bottle if you are awake. And in the dream there is no way to take the goose out of the bottle. Either the goose will die or the bottle will have to be broken, and both alternatives are not allowed: neither has the bottle to be broken nor has the goose to be killed. Now, a fully-grown goose in a small bottle... how can you take it out? This is called a koan
只要你观察，只要你变得敏感．警觉——注意，它仅仅是个苏醒的问题。如果你在梦里，那么这鹅就在瓶中；如果你是苏醒的，那么，这鹅从来没有在瓶子里。而且，只要你在梦里，那么你就无法让鹅从瓶里出来。或者这鹅是死的，或者这瓶子破了。但是两者皆不允许：既不能让瓶子破碎，也不能让鹅死去，好，现在这成熟长大了的鹅就在一个小小的瓶里----你如何把它弄出去？这就是公案。
A koan is not an ordinary puzzle; it is not a puzzle because it cannot be solved. A puzzle is that which has a possibility of being solved; you just have to look for the right answer. You will find it -- it only needs intelligence to find the answer to the puzzle; but a puzzle is not really insoluble.
公案不是通常的谜语，它不是谜语，因为它无法被解答。一个谜语是有被解答的可能的，你只要找到它的正确答案，而且你会找到它----发现谜语的答案只需要一些智力；但一个谜语并不是真不可解的。
A koan is insoluble; you cannot solve it, you can only DISSOLVE it. And the way to dissolve it is to change the very plane of your being from dreaming to wakefulness. In the dream the goose is in the bottle and there is no way to bring it out of the bottle without breaking the bottle or killing the goose -- in the dream. Hence, as far as the dream is concerned, the puzzle is impossible; nothing can be done about it.But there is a way ou T-- which has nothing to do with the puzzle, remember. You have to wake up. That has nothing to do with the bottle and nothing to do with the goose either. You have to wake up. It has something to do with YOU. That''s why Nansen did not answer the question.
而一个公案是无法解答的，你不可能解答它，你只能够溶解它。而这条溶解的途径只需要某种改变：从睡梦的维度改变为苏醒的维度。在梦中，那鹅是在瓶子里面，而且你找不到一条把它从瓶子里带出来的路，除非把瓶子弄碎，或者弄死鹅----这是在梦里。因此，就梦而言，这个问题是不可解的，对此它将无计可施。但是有一条可以出去的路——不过记住，这条路不是对付这个困惑，而是作用于你：你必须苏醒。它并不作用于瓶子，也不作用于鹅，你必须苏醒——这就是你所要做的，它作用于你。这就是南泉为什么不去解答问题的理由.