《佛性》永平道元禪師 (英譯) (2)
五祖大滿禪師，蘄州黃梅人也。無父而生，童而得道，乃栽松道者也。初在蘄州西山栽松，遇四祖出遊，告道者：「吾欲傳法與汝，汝已年邁，若待汝再來，吾尚選汝。」師諾。遂往周氏家女拖生。因拋濁港中，神物獲持，七日不損，因收養矣。至七歲為童子，于黃梅路上逢四祖大醫禪師。祖見師，雖是小兒，骨相奇秀，異乎常童。祖見問曰：「汝何姓？」師答曰：「姓即有，不是常姓。」祖曰：「是何姓？」師答曰：「是佛性。」祖曰：「汝無佛性。」師答曰：「佛性空故，何以言無？」祖識其法器，俾為侍者，后付正法眼藏。居黃梅山，大振玄風。然則參究祖師之道取，「四祖曰汝何姓」者，有其宗旨也。昔有何國人之人，何姓之姓。汝者，即為說之為何姓也，比如道取「吾亦如是，汝亦如是。」五祖曰：「姓即有，不是常姓。」所言有即姓者，非常姓也；常姓者，不是即有也。「四祖曰是何姓」者，何者，是也，將是何之也。此即姓也。令其為何者，是之故也。令其為是者，何之能是也。姓者，是也，何也。點之於蒿湯，亦點之於茶湯，亦為家常之茶飯也。
四祖傳法與五祖的這則公案，道元禪師認為該參究的是這句，「四祖曰汝何姓」。這裡的何國人的「人」，何姓的「姓」，都只是用來代表五祖的軀體(這個法的名相) 。同樣的「汝」這個字，也是用來代表五祖的軀體(這個法的名相)，所以「汝」這個字，即可說是何姓的意思。就像我們常說「吾亦如是，汝亦如是。」這個「吾」、「汝」都是代表軀體法的名相。五祖說：「姓」所代表的軀體即是「有」，但這姓不是一般名相的恆常。也就說「有」即是「姓」。所謂「常姓」，即是一般姓氏名相的恆常不變；但這不是佛性所現的「有」。「四祖曰是何姓」這句裡，「何」這字，是「是(有)」的意思(就是說：你說的這個「有」是如何有的？)。此就是「姓」，就是「有」。使其成為「何」的，就是這個「是(有)」的緣故。使其成為「是(有)」的，就是這個能使其成為「何」的緣故。所以這個「姓」，就是「是(有)」，就是「何」(名相都是代表著軀體「有」)。就像我們依著菜單上叫了蒿湯點、茶湯點，這名相就是代表這些家常的茶飯。
The
Fifth Ancestor, the Chan Master Daman was from Huangmei in Qizhou. He was born
without a father, gained the way as a child, and then was a practitioner who
grew pines. He was growing pines on Xishan in Qizhou when he first encountered
the Fourth Ancestor on a visit there. [The Fourth Ancestor] addressed the
practitioner, “I want to transmit the dharma to you, but your years are already
full. If It wait till you come again, I will still choice you for it.” The master agreed. Thereafter,
he was born by a woman of the Zhou family. He was thrown into a dirty waterway
but was protected from harm by a spirit for seven days. He was then taken in
and raised. As a boy of seven, he met the Fourth Ancestor, the Chan Master
Dayi, on the road in Huangmei. The ancestor saw that, although a child, the
master’s build was remarkably fine, different from that of an ordinary child.
Seeing this, the ancestor asked, “What is your name?” The
master answered, “I have a name, but it’s not an ordinary name.” The
ancestor said, “What is this name?” The master
answered, “It’s the buddha nature.” The ancestor
said, “You have no buddha nature.” The master
replied, “It’s because the buddha nature is empty that you say I have none.” The
ancestor, recognizing that he was a vessel of the dharma, made him his
attendant. Later, he transmitted the treasury of the eye of the true dharma.
[The master] resided on Dongshan at Huangmei, where he greatly wielded the “mysterious style.”18
Therefore,
when investigating these sayings of the ancestral masters, there is an
essential point to the Fourth Ancestor’s saying, “What is your name?” In
ancient times, there was a person from the country of He [“what”], who had the
He family name. He is saying to him, “You are of the “what” family.” It is like
saying, “I’m also like this, you’re also like this.”19
The
Fifth Ancestor said, “I have a name, but it’s not an ordinary name.” That is,
“being as itself a name” is not an ordinary name; an ordinary name “is not
right” for “being as itself.”20The Fourth Ancestor’s
saying, “What is this name?” means “what” is “this”; he has “what-ed” “this” —
this is his “name.” For what makes it “what” is “this”; making it “this” is the
function of “what.” His “name” is both “this” and “what.” We fix it as
artemisia tea; we fix it as green tea; we make it our “everyday tea and rice.”21
五祖曰：「是佛性。」此言之宗旨，謂是者，即佛性也。以何之故，即為佛性也。是者，豈限之於究取何姓，既為不是之時，是亦即佛性也。然則是者，雖為何為佛，脫落、透脫者，必為姓也。其姓者，即周也。然非受之於父，非受之於祖，非相似之於母氏，更不與旁觀者比肩。
五祖說：「是佛性。」這句話的意義，即「是(有)」就是佛性。因這「何」的緣故，」就是佛性。所以這句「是何姓」裡的「是(有)」，豈止限於要談何姓，更重要的是，五祖的軀體(這個法)沒有現前時節，我們稱為不「是(有)」，當這軀體(這個法)現前時節，我們就稱為「是(有)」，所以「是(有)」就是佛性。然而軀體(這個法)的「是(有)」，雖可為「何」、「佛」，但最直截表達還是用這「姓」這個名相。這軀體(這個法)的「姓」，即是「周」這個名相。但這「周」所代表的軀體(這個法)是當下現成，並非得之於父、母、祖宗，更沒有可以與它並論的。
The
Fifth Ancestor said, “It’s the buddha nature.” The essential point of what he
says is that “it’s” is “the buddha nature.” Because of “what,” it is the
buddha. Has “it’s” been exhaustively investigated only in the name “what”? When
“it’s” was [said to be] “it’s not,” it was “the buddha nature.” Therefore,
while “it’s” is “what,” is the buddha, when they have been sloughed off, when
they have been liberated, it is necessarily his “name.” That name is Zhou.
Nevertheless, he does not get it from his father; he does not get it from his
ancestors; it does not resemble his mother’s family name; how could it be of
equal stature with onlookers?22
四祖曰：「汝無佛性。」此道取者，乃開演汝非誰，雖全任汝，然無佛性也。當知當學：而今是如何時節而為無佛性？是佛頭而無佛性乎？是佛向上而無佛性乎？切勿逼塞七通，切勿摸索八達。亦有修習無佛性為一時之三昧者。蓋當問取道取：佛性成佛時，是無佛性乎？佛性發心時，是無佛性乎？當令露柱問取，令佛性問取。然則，無佛性之言，遙聞於四祖之室也，見聞於黃梅，流通於趙州，舉揚於大溈。無佛性之道，必得精進，切勿趑趄。無佛性雖難以窮究，然有「何」之標準，有「汝」之時節，有「是」之投機，有「周」之同生，直趣佛性也。
四祖說：「汝無佛性。」這種說法，乃是四祖要開示「汝」這個軀體(法)，不是一個實實在在的誰(法)(即不是實相有)，縱使全部這軀體是「汝」(即當成一相)，這「汝」仍不是實有，如果你抓住這非實有的「汝」為實相有，這不是佛性的(即表示因為不是實相有，所以是無佛性；但也不可把佛性當成實有看)。應當參學知道：如何時節為無佛性？是落在腦袋思維而無佛性呢？還是超越腦袋思維而無佛性乎？但不要用胡思亂想的。甚至有把「無佛性」當成三昧修習的。應當詢問說：是佛性成就佛果時，是無佛性呢？還是佛性在初發心時，是無佛性呢？應當向現成顯露相如露柱等尋思參究，向現成非顯露相的佛性尋思參究。然而，無佛性這種法教，遙聞於四祖禪師的殿堂，見聞於黃梅山五祖禪師，流通於趙州禪師，舉揚於大溈禪師。「無佛性」這種法教，必須精進參透，不要畏縮不敢探究。「無佛性」雖然難以窮究，但從前面所說的，從「何」的參透，即是「汝」的時節，即是「是」的意義，即是「周」之同生，可直截趣入佛性的道理。
The
Fourth Ancestor said, “You have no buddha nature.” This saying proclaims,
“Although I allow that ‘you’ are ‘you’ and not another, you are ‘no buddha
nature.’” We should know, we should study, at what time now is it that he is
“no buddha nature”? Is it at the head of the buddha that he is “no buddha
nature”? Is it “beyond the buddha” that he is “no buddha nature”? Do not block
up “the seven penetrations”; do not grope for “the eight masteries.” There are
instances when “no buddha nature” is also studied as a momentary samādhi. When the buddha nature
becomes a buddha, is this “no buddha nature”? When the buddha nature arouses the
aspiration [to become a buddha], is this “no buddha nature”? We should ask this; we
should say it. We should make the columns ask it; we should ask the columns. We
should make the buddha nature ask it.23
Therefore,
the words “no buddha nature” are something heard far beyond the ancestral rooms
of the Fourth Ancestor. They are seen in Huangmei; they circulate to Zhaozhou;
they are raised by Dayi. The words “no buddha nature,” we should pursue with
vigour; do not falter or hesitate. Though we may well have lost our bearings in
“no buddha nature,” we have “what” as the standard, “you” as the time, “this”
as the accord, “Zhou” to share weal and woe; and
we advance directly.24
五祖曰：「佛性空故，所以言無。」明白道取：空非無。道取佛性空，不言半斤，不說八兩，言取無。空故不言空，無故不言無，佛性空故，即云無。然無之片片，乃即道取空之標榜也；空者，乃道取無之力量也。所言空者，非「色即是空」之空。所云「色即是空」者，非強為色為空，非分別空而造作為色。當為空是空之空也。所謂「空是空之空」者，即空裡一片石也。然則，佛性無與佛性空及佛性有，乃是四祖五祖之問取道取。
五祖說：「佛性空故，所以言無。」明白表示：空非無。說佛性空，但不說這空，無像半斤八兩的事，只是說法上取無。這佛性所現成的相，是雖空，但不言空，雖無，但不言無，是因佛性空所展現的現成，非實相有所以說是無。然而用無這字，乃是為了表達空的現成；而空這字，是呈現無的力量。這所說的空，非「色即是空」的空。所謂「色即是空」，不是要你接受說色法為空，也不是為了分別出空相而有色相(即應把色相當成空相，因是佛性空所展現的)。應當知道空相是空的實相現成。所謂「空是空之空」，即空裡一片石(妙有現成)。然則，這佛性無、佛性空及佛性有，乃是四祖、五祖間參究佛性的方便問答。
The
Fifth Ancestor said, “It’s because the buddha nature is empty that you say I
have none.” He says it clearly: being “empty” is not “having none.” In saying
“the buddha nature is empty,” without calling it “a half catty,” without
calling it “eight tael,” he says he “has none.” He does not say it is “empty”
because it is emptiness; he does not say he “has none” because it is
non-existence: he says he “has none” because it is the “emptiness of the buddha
nature.” Therefore, the pieces of his “having none” are the signposts of his
saying it is “empty”; it’s being “empty” is the power to say “I have none.”25
This
“emptiness” is not the “emptiness” of “form is itself emptiness.” “Form is
itself emptiness” does not mean that “form” is forced as
“emptiness”; it does not mean that “emptiness” has been divided up to author
“form”: it is the “emptiness” of “emptiness is emptiness.” The “emptiness” of
“emptiness is emptiness” is “a single stone in space (adage,
means: truth-Dharma).” Therefore, the “non-existence of the buddha
nature,” the “emptiness of the buddha nature,” the “existence of the buddha
nature” — this is what the Fourth Ancestor and the Fifth Ancestor are asking
about and talking about.26
震旦第六祖曹溪山大鑒禪師，昔參詣黃梅山，五祖問：「汝自何處來？」六祖曰：「嶺南人也。」五祖曰：「來求何事？」六祖曰：「求作佛。」五祖曰：「嶺南人無佛性，如何作佛？」此「嶺南人無佛性」之語，非謂嶺南人無有佛性，非謂嶺南人有佛性，乃謂「嶺南人，無佛性」也。所言「如何作佛」，即謂如何期待作佛也。蓋佛性之道理，明曉之先達甚少。非阿笈摩教及經論師之所知曉，唯佛祖之兒孫單傳也。佛性之道理者，非謂佛性於成佛之前具足，乃謂於成佛之後具足也。佛性必與成佛同參。此道理，須當功夫參究。須當功夫參究三二十年。非十聖三賢所能明了。道取「眾生有佛性，眾生無佛性」者，乃此道理也。參學其為成佛以來所具足之法者，正鵠也。不恁麼參學者，非佛法也。不如是參學，則佛法不應傳至今日。若此道理不明，則不明成佛，不能見聞(佛法) 也。是故五祖向他道時，為之道「嶺南人，無佛性」也。見聞佛法之初，難得難聞者，「眾生無佛性」也。或從知識或從經卷，所喜者，眾生無佛性也。不於見聞覺知中參飽一切眾生無佛性者，佛性尚未見聞覺知也。六祖專求作佛，五祖善使六祖作佛，既無別之道取，亦無善巧，但云「嶺南人，無佛性」。當知無佛性之問取道取，此乃作佛之直道也。然則無佛性之正當恁麼時，即作佛也。於無佛性尚未見聞，尚未道取者，即尚不能作佛也。
五祖傳法與六祖的這則公案，道元禪師認為「嶺南人無佛性」這句話，不是說嶺南人沒有佛性，也不是說嶺南人有佛性，而是說「嶺南人，無佛性」(意思說：未曾聽聞佛法的嶺南人，見聞佛法之初，是落在『嶺南人』這二元分別名相，這是虛妄的，不是佛性本身的緣起法相，故說是『無佛性』)。所說的「如何作佛」，即是說如何期待作佛。因為佛性的道理，明曉的先達甚少。不是部派佛教及經論師的教導所能知曉的，唯佛祖之兒孫單傳此理。佛性的道理，不是說佛性於成佛之前具足(因有業力無明)，而是說於成佛之後具足。佛性必與成佛一同參究。此道理，須當下功夫參究。須當功夫參究三二十年(成佛之前雖是佛性的體現，但因為業力無明的染污無法證得。經修證的功夫，在緣起時我法一如的當下，才真正證得佛性)。非十聖三賢(這心識仍在能所二元性的運作)所能明了。所以說「眾生有佛性，眾生無佛性」，也是依此道理。參學明了在成佛之後所有具足的法(一元運作法的現成)，是正中目的的參學。不恁麼(修證一如的一元性運作)參學，就不是佛法。不如是參學，則佛法就不可能傳至今日。若此道理不明了，則不明白成佛(我法一如的現成)，也就不能真正見聞佛法(即佛性現前時，即是修證一如時，也就是聽就是聽，看就是看的當下)。因此五祖向六祖說時，是用「嶺南人，無佛性」。如果見聞佛法之初，難得難聞這道理的人，是「眾生無佛性」。或從頭腦知識或從經卷書籍學習，而喜好用這種方式(即有能學佛的人，與所學的佛法，落入修證分兩頭的二元性運作)，也是「眾生無佛性」。不在日常的見聞覺知(就是聽就是聽，看就是看的當下)中，參究明了一切眾生無佛性的，佛性尚未在見聞覺知中呈現(因仍陷在二元性能所的運作方式)。六祖專求作佛，五祖善於誘使六祖作佛，無特別的說法，也不用善巧，只說「嶺南人，無佛性」。應當知道這無佛性的問答，就是作佛之直截道理。
When
the Sixth Ancestor of Cīnasthāna, the Chan Master Dajian of Caoxi shan, first visited
Huangmei shan, the Fifth Ancestor asked, “Where have you come from?” The Sixth Ancestor said, “I’m a person of Lingnan.” The Fifth Ancestor said, “What did you
come here for?” The Sixth Ancestor said, “I want
to make a buddha.” The Fifth Ancestor said, “A
person of Lingnan has no buddha nature. How can you make a buddha?”27
This
“a person of Lingnan has no buddha nature” does not mean that a person of
Lingnan does not have the buddha nature; it does not mean that a person of
Lingnan has the buddha nature: it is “The person of
Lingnan (name is unfounded Dharma), No Buddha nature. ” “How can you
make a buddha?” means “what kind of making a buddha are you expecting?”28
Generally
speaking, there are few predecessors who have clarified the principle of the
buddha nature. The teachings of the Āgamas and the teachers of the sūtras and treatises could
not know it; only the descendants of the buddhas and ancestors singly transmit
it. The principle of the buddha nature is that one is not endowed with the
buddha nature before becoming a buddha: one is endowed with it after becoming a
buddha. The buddha nature always shows together
with becoming a buddha. This principle, we should make concentrated effort on
and fully investigate; we should study it and make concentrated effort on it
for twenty or thirty years. It is not something clarified by “the ten holy and
three worthy.” To say “beings have the buddha nature,” “beings have no buddha
nature” — this is that principle. To study this as the dharma that one is
endowed [with the buddha nature] after becoming a buddha is right on the mark.
If it is not studied in this way, it is not the buddha dharma; if it had not
been studied in this way, the buddha dharma would not have reached us today.
Those who have not clarified this principle have not clarified, have not seen
or heard of, becoming a buddha.29
Therefore,
the Fifth Ancestor says to him, “A person of Lingnan has no buddha nature.”
When one first sees the buddha and hears the dharma, what is difficult to
acquire, difficult to hear, is that “beings have no buddha nature”; “whether
from a friend, whether from a scripture,” what is a joy to hear is that “beings
have no buddha nature.” Those who have not “studied their fill” of seeing,
hearing, perceiving, and knowing that “all living beings have no buddha nature”
have not yet seen, heard, perceived or known the buddha nature. When the Sixth
Ancestor sought solely to “make a buddha,” the Fifth Ancestor, in order to
“make a buddha” of the Sixth Ancestor, had no other words, no other ingenuous
device: he just said, “The person of Lingnan (name is
unfounded Dharma), No Buddha nature.” We should recognize the fact that
speaking and hearing of “no buddha nature” — this is the direct path to “making
a buddha. (Because Dependent origination-Dharmas are
“seeing is seeing”,”hearing
is hearing”)”
Therefore, the very moment of “no buddha nature” is itself “making a buddha.”
Those who have not yet seen or heard, who have not yet spoken of, “no buddha
nature have not yet “made a buddha.”30
六祖曰：「人有南北，佛性無南北。」須當舉此之道取，功夫於句裡。南北之言，當赤心照顧。六祖道得之句中，有宗旨。即有所言「人雖作佛，佛性不須作佛」之一隅之理趣。六祖知之否？五祖、四祖道取之「無佛性」，遙有承受一隅之無窮力量；迦葉佛及釋迦牟尼佛等諸佛，作佛轉法輪，道取「悉有佛性」之力量也。悉有之有，何不嗣法於無無之無？蓋無佛性之語，遙聞自四祖五祖之室。爾時，六祖若是其人，當功夫此無佛性之語。須當問取「有無之無暫且不管，如何是佛性」，須當詢問「何者是佛性」。今人聞及佛性，不問取「如何是佛性」，而言佛性有無等之義，乃倉卒也。然則諸無之無者，須當向無佛性之無參學。六祖道取之「人有南北，佛性無南北」，須當久久再三撈摝。撈波子裡應有力量也。六祖道取之「人有南北，佛性無南北」，須當靜靜拈放。愚輩以為：若質礙於人，雖有南北，而佛性虛融，非南北之論之所及。如此推度六祖之道取，實為無分之愚蒙。須當拋卻此等邪解，直須勤學。
六祖說：「人有南北，佛性無南北。」須當好好參究舉這話，句裡有很深的意義，尤其是「南北」的說法。六祖這句話跟「人雖作佛，佛性不須作佛」(是說人作佛時是佛性的現前，但佛性不必就是如此。所以下面道元禪師，才提出佛性是無常，是因識(如天道、人道)而異的)，是有相同的意義。六祖不知是否此意？五祖、四祖所說的「無佛性」，遙有承受此意義的無窮力量；也是迦葉佛及釋迦牟尼佛等諸佛，作佛轉法輪，所說「悉有佛性」的力量。悉有的「有」，為何不說也是同於無無的「無」？(因這「有」、「無」都是佛性的現成，是唯識而有、唯識而異、唯識而無)這無佛性的說法，是遙聞自四祖五祖的殿堂。那時，六祖若知其深意，應當對此無佛性的說法下功夫。須當參究問取「有無之無暫且不管，如何是佛性」，須當詢問「何者是佛性」。現在的人聞及佛性，不探問「如何是佛性」(指白淨識因何而染污成六道眾生識)，而去談佛性有無等的意義，這是倉卒的行徑。然而要參究諸無的「無」，即應參究無佛性的「無」(指業力造成的無明)。六祖說的「人有南北，佛性無南北」(指雖然無明業力使六道眾生落入不同道，但眾生本質的白淨識是一樣的)，應當久久的下功夫。這撈摝的功夫裡應有力量。六祖說的「人有南北，佛性無南北」，應當靜靜細心推敲。凡愚的人以為：「若質礙於人，雖有南北，而佛性虛融，非南北之論之所及。」如此推斷六祖的問說，實在是不懂佛法的愚蒙。應當拋卻此等邪解，直須勤學。
The
Sixth Ancestor said, “People may have north and south, but the buddha nature
has no north and south.”31
We
should take up this saying and make concentrated effort on what is within the
phrases. We should reflect with bare mind on the words “north and south.” There
is a significant point in the phrase spoken by the Sixth Ancestor: it captures
one corner of [the fact that] “people” may “make a buddha,” but the buddha
nature does not “make a buddha.” Did the Sixth Ancestor know this?32
In
making a buddha and turning the dharma, the Buddha Kāśyapa and the Buddha Śākyamuni, and the rest of
the buddhas have the power to say, “in their entirety have the buddha
nature,” by
drawing from afar on one corner, which has the power to delimit, of the words
“no buddha nature” spoken by the Fourth Ancestor and Fifth Ancestor. How could
the “being” of the “entirety of being” not succeed to the dharma of the “no” of
“no no”? Therefore, the words “no buddha nature” are heard far beyond the rooms
of the Fourth Ancestor and Fifth Ancestor.33
At
this point, if the Sixth Ancestor is “that person,” he should make concentrated
effort on the words “no buddha nature.” Leaving aside the “no” of being or
non-being, he should ask, “what is the buddha nature?” He should inquire, “what
thing is the buddha nature?” People today as well, once they have heard “buddha
nature,” without going on to ask what the buddha nature is, seem to talk about
the meaning of the being and non-being of the buddha nature. This is
precipitate. Therefore, we should study the “no” of various “nos” in the “no”
of “no buddha nature.” The words spoken by the Sixth Ancestor, “People have
north and south; the buddha nature has no north and south,” we should long
“scoop up two or three times”; there should be power in the scoop. We should
quietly take up and let go of the words spoken by the Sixth Ancestor: “People
have north and south; the buddha nature has no north and south.” The foolish
think that the Sixth Ancestor might have been saying that, since humans are
obstructed by materiality, they have north and south, but the buddha nature,
being vacant and pervasive, is beyond discussion of north and south. Those who
speculate like this must be simpletons who are not
disciples of Buddha. They should discard this false understanding and
“straightaway study with diligence.”34
六祖示門人行昌云：「無常者，即佛性也；有常者，即一切善惡諸法分別心也。」所謂六祖道之「無常」，非外道二乘等能所測度。二乘外道之鼻祖鼻末雖云無常，而彼等未能窮究(其義)。然則無常之親自說著、證著、行著無常，皆應是無常。今以現自身得度者，即現自身而為說法也。此即佛性也。更當或現長法身，或現短法身。常聖者，是無常也；常凡者，是無常也。若是常凡聖者，則不應是佛性，是小量之愚見也，是測度之管見也。其佛者，小量身也，其性者，小量作也。是故六祖道取：「無常者佛性也。」
六祖告示門徒行昌說：「無常者，即佛性也；有常者，即一切善惡諸法分別心也。」所謂六祖說的「無常」(是指佛性的現成，是因唯識而有、唯識而異、唯識而無)，不是外道、二乘等所能測度的。二乘、外道的傳承雖也說無常，但他們等未能窮究其義。然則無常的親自說著、證著、行著無常，皆應是無常。今以現自身(現成相如露柱、燈籠)得度的，即現自身而為說法。這就是佛性。法(有情識依真如法而有的現成)更當或現長法身，或現短法身。全然於聖境(一元境如四禪八定)的，是無常；全然於凡境(一元境如行住坐臥)的，也是無常。若不是全然境的(即指二元境)，則不應是佛性，是對法的愚見，是頭腦測度的(二元性的)管見。這法佛，是法的身，這法性，是法的作用。所以六祖說：「無常者佛性也。」
The
Sixth Ancestor addressed his follower Xing Chang, saying, “‘Impermanence’ means
the buddha nature. ‘Permanence’ means the mind that discriminates all the
dharmas, good and bad.”35
The
“impermanence” spoken of by the Sixth Ancestor is not what is calculated by the
likes of the alien paths and two vehicles (the Theravada). The two vehicles and the alien
paths, from first founder to final follower, may say it is impermanent, but
they do not exhaust it. Therefore, impermanence itself preaching, practicing,
and verifying impermanence — they are all impermanent. Now, if there are those
who attain deliverance by its manifesting its own body, then it manifests its
own body and preaches the dharma to them — this is the “buddha nature.” Going
further, it may appear as a “long dharma body,” it may appear as a “short
dharma body.” The absolutely noble (like four Chan eight Samādhi) is impermanent; the absolutely commoner (like
walk,stand,sit,lie down) is impermanent; were there to be absolutely commoners or nobles, it would not be the
buddha nature: it would be a small, stupid view; it would be a calculating,
narrow view: “the buddha is a small body; the nature is a small activity (when it showing the absolutely commoners or nobles).”
Hence, the Sixth Ancestor said, “Impermanence is the buddha nature.”36
常者，未轉也。所言未轉者，即便變為能斷，即便變為所斷，則不關乎去來之踪迹，故是常也。然則草木叢林之無常，即是佛性也；人物身心之無常，即是佛性也。國土山河之無常，即依佛性之故也。阿耨多羅三藐三菩提，此是佛性，故無常也。大般涅槃，此是無常，故無常也。諸般二乘之小見及經論師之三藏等，皆當驚疑怖畏此六祖之語。若驚疑者，即是外道之類也。
被認為是「常」的，其實是法相未因識而轉變的。所說法相未因識而轉變的，是指法即便變現能斷相，即便變現所斷相，這法不關乎生滅的變化，所以說是常。然而草木叢林的無常是有生滅的變化，這即是佛性；人物身心的變化無常，也是佛性。國土山河的成壞無常，即是依佛性現成的原故。阿耨多羅三藐三菩提，此是佛性，所以應是無常相。大般涅槃，此是現無常相，故是佛性現成。諸般二乘的小見及經論師的三藏等，皆當驚疑怖畏此六祖的話。若對這話有驚疑的，即是外道的流類。
“Permanence”
means “unconverted.” “Unconverted” means that, even though it may change to
“eradicating,” even though it may transform to the “eradicated,” this does not
necessarily have anything to do with the traces of coming and going. Therefore,
it is “permanent.”37
Therefore,
that the grasses, trees, thickets and groves are impermanent is the buddha
nature; that humans and things, body and mind are impermanent — this is because
they are the buddha nature. That the lands, mountains, and rivers are
impermanent — this is the buddha nature. Annuttara-samyak-saṃbodhi, because it is the buddha nature, is impermanent;
the great parinirvāṇa, because it is impermanent, is the buddha nature. All
those with the small views of the two vehicles (the Theravada) and the tripiṭaka master
teachers of the sūtras and treatises should be “alarmed, dubious, and frightened” at these words of the
Sixth Ancestor. If they are alarmed and dubious, they are grouped with Māra and the aliens.38
參考資料：
(1) 《正法眼藏》
道原 著 ， 何燕生 譯註， 宗教文化出版社
(2) 《Shōbōgenzō》
http://web.stanford.edu/group/scbs/sztp3/translations/shobogenzo/translations/bussho/intro.html
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