道元正法眼藏的一元思維(英譯) (5) 佛性(3)

《佛性》永平道元禪師 (英譯) (3)

第十四祖龍樹尊者，梵云那伽閼剌樹那，唐云龍樹亦或龍勝，亦云龍猛，西天竺人也。至南天竺國，彼國之人，多信福業。尊者為說妙法，聞者遞相謂曰：「人有福業，世間第一。徒言佛性，誰能睹之。」尊者曰：「汝欲見佛性，先須除我慢。」彼人曰：「佛性大耶小耶？」尊者曰：「佛性非大非小，非廣非狹，無福無報，不生不死。」彼聞理勝，悉回初心。尊者復於坐上現自在身，如滿月輪。一切眾會，唯聞法音，不睹師相。於彼眾中，有長者子迦那提婆者，謂眾會曰：「識此相否？」眾會曰：「而今我等目所未見，耳無所聞，心無所識，身無所住。」提婆曰：「此是尊者，現佛性相，以示我等。何以知之？蓋以無相三昧，形如滿月。佛性之義，廓然虛明。」言訖，輪相即隱。復居本坐，而說偈言：「身現圓月相，以表諸佛體；說法無其形，用辨非聲色。」當知真個之「用辨」者，非「色聲」之即現；真個「說法」者，即「無其形」也。尊者曾廣說佛性，不可數量也。今且略舉一隅。「汝欲見佛性，先須除我慢。」此說之宗旨，不得忽視，當須辨肯。「見」者，非無，其見，是「除我慢」也。「我」亦非一，「慢」亦多般，除法亦千差萬別。然則此等皆是見佛性也，可與同眼見目睹併比。

第十四祖龍樹尊者，在南天竺國說法，但這裡的法教是修十善業的福報為佛道。尊者說：「你們想見到佛性，先須除掉我執的憍慢心。」有些人問：「佛性是大還是小？」尊者說：「佛性非大非小，非廣非狹，無福無報，不生不死。」那些人聽聞這道理殊勝，全都重回追求佛道的心。龍樹尊者回座上呈現自在身相，如滿月的光輪。法會大眾只聽到尊者說法的聲音，卻看不到他的身體。富長者的兒子迦那提婆，告訴與會大眾說：「認得這形相嗎？」與會大眾說：「現在這是我們眼睛所未曾見過，耳朵未曾聽過，心識未曾分別過，身體未曾經驗過。」提婆說：「這是尊者，佛性相現成，為我們示現。何以知道？因為無相三昧，形如滿月。佛性的意義，是廓然虛明。」說罷，尊者光輪相即隱沒。龍樹尊者回復於坐，說偈言：「身現圓月相，以表諸佛體；說法無其形，用辨非聲色。」(意即是說：佛的體相是如月的虛明、圓滿的全然性，而這佛的用(說法)是無形狀的，不可用見聞覺知辨別聲色的方式去認知的)

應當知道真正的「用辨」，非是依「色聲」的表現；真正的「說法」，即是「無其形」。龍樹尊者曾廣說佛性，數量極多。現今略舉一處。「汝欲見佛性，先須除我慢。」這句話的宗旨，不應該被忽視，應當辨別才接受。這句的「見」，並非沒有這事，只是要見證佛性，須是先「除我慢」。這句的「我」並非一種，「慢」也有多類，去除的方法亦有千差萬別。然則這些皆可見證佛性，是可與同眼見目睹併比的。

The Fourteenth Ancestor, the Venerable Nāgārjuna, is called Nāgārjuna in the language of the brahmans; in the language of the Tang, he is called Longshu or Longsheng or, again, Longmeng. He was from the country of the western Sindh. He went to the south of the country of Sindh, where many of the people of the country believed in meritorious deeds.     When the Venerable preached the wondrous dharma to them, the hearers said to each other, “For people to have meritorius deeds is the foremost thing in the world. He talks futilely of the buddha nature, but who can see it?”     The Venerable said, “If you want to see the buddha nature, first you must eliminate self-conceit.”     They said, “Is the buddha nature big or small?”     The Venerable said, “The buddha nature is neither big nor small, neither broad nor narrow; it is without merit and without recompense; it does not die and is not born.”     Hearing the excellence of this principle, they all converted to the beginner’s mind. The Venerable, at his seat, subsequently manifested his body of freedom, like the disk of the full moon. All the assembly merely heard the sound of the dharma but did not see the master’s form.39

 In that assembly was Kāṇadeva, the son of a rich man. He said to the assembly, “Do you recognize this form?”     The assembly said, “It’s something our eyes have never seen before, something our ears have never heard; our minds have no recognition of it, our bodies, no place for it.”     Deva said, “This is the Venerable’s manifesting the form of the buddha nature to show it to us. How do we know it? Because the formless samādhi has a shape like the full moon. The meaning of the buddha nature is wide open, spacious and clear.”     Once he had said this, the form of the disk then vanished, and [Nārgārjuna] was once again at his seat. Then, he taught a verse, which said, I manifest my body in the round moon form, Showing by which the body of the buddhas. My preaching of the dharma is without any shape; The explanations, not sound or sight.40

We should realize that true “explanation” is not “then it manifests” “sound and sight.” True “preaching of the dharma” is “without any shape.” The Venerable’s teachings on the buddha nature are innumerable; here, for a time, we take up in brief one corner of them.41

 “If you want to see the buddha nature, first you must eliminate self-conceit.” We should acknowledge the significance of this teaching without overlooking it. It is not that there is no “seeing (opinion)”; but that seeing (opinion) is itself “eliminating self-conceit.” The “self” is not one, “conceit” is of many types, and the method of “eliminating” must also be of myriad variations. Nevertheless, they are all “seeing (experiencing) the buddha nature.” We should study this in the eye’s seeing what the eye sees.42

「佛性非大非小」等之道取，切莫與世間之凡夫二乘相例等。但偏亂思佛性之為廣大，此即邪念所蓄也。正當恁麼時所道取之「非大非小」，不被道理所罣礙，如今所聽，當思量也！以使得思量之聽取故。

「佛性非大非小」這句的意義，切莫與世間的凡夫、二乘等的想法相同。只是偏頗亂想佛性是廣大的，這正是邪念所在。在說「非大非小」這句話的當下，不被頭腦慮知(二元性)的道理所罣礙，就像現今所聽的(即聽就是聽的當下一元境)，應當如此思量！

Do not exemplify the saying, “the buddha nature is neither big nor small,” and so on, in [the understandings of] the commoners and two vehicles. Thinking lopsidely only that it means the buddha nature must be broad and big is harboring false thoughts. The principle delimited by this saying right now that it is not large and it is not small, we should think of just as we hear it here; for we make use of hearing that is our thinking (The moment,  Dependent origination-Dharmas are “seeing is seeing”,”hearing is hearing”).43

且當聞取尊者所道著之偈，謂「身現圓月相，以表諸佛體。」既是「以表」「諸佛體」之「身現」，故是「圓月相」也。然則一切長短方圓，須當學習此身現。于身于現而轉疏者，非只昧於圓月相，亦非諸佛體也。愚者以為：尊者假現化身，謂之圓月相。此乃未相承佛道之儻類之邪念也。何處何時，非(此)身之他現哉？當知爾時尊者唯高座也。身現之儀，有如今之眾人之座也。此身，是圓月相現也。身現者，非方圓，非有無，非隱顯，非八萬四千蘊，只身現也。謂圓月相者，「這裡是什麼處在，說細說粗月」也！此身現者，先須除我慢，故非龍樹，乃諸佛體也。「以表」故，即透脫諸佛體。是故不關乎佛邊。雖佛性「月滿」，「形如虛明」，然非排列「圓月相」。況乎「用辨」亦非「聲色」，「身現」亦非色心，非蘊處界。雖一似於蘊處界，然是「以表」也，「諸佛體」也。此是說法蘊也，其「無其形」也。無其形而更為「無相三昧」時，即是「身現」也。一眾雖今望見圓月相而「目所未見」者，即是說法蘊之轉機也，「現自在身」，而非聲色也。即隱即顯者，輪相之進步退步也。「復於坐上現自在身」，正當恁麼時，即是「一切眾會，唯聞法音」也，「不睹師相」也。

聽聞尊者所說的偈言應當參究，所謂「身現圓月相，以表諸佛體。」既然是「以表」「諸佛體」的「身現」，所以是「圓月相」(即是說佛的體性是全然『圓』滿、如『月』明覺的)。然而一切諸法長短方圓相，應當知道也是身現。若於法體身、法現相分二頭探詢，則轉而疏遠了「身現」的真正意思，非只昧於圓月現相，也錯認諸佛法體身。愚者(道元禪師)以為：尊者假借現化身，稱為圓月相(即落入有能現的法體與所現的法相，是二元性慮知)。這乃是因未傳承正確佛道的儻類的邪念。何處、何時，非(佛性)身的化現呢？應當知道當時唯有尊者在高座位。身現的會場行儀，有如今日的眾人的座位。此尊者在高座上的身現，即是圓月相現(即是說，不應取色相見尊者，高座『有』尊者，即是佛性與法身的公案現成當下)。「身現」這名詞，是無關於描述方圓、有無、隱顯、八萬四千蘊身，只是身現(法體作用的現成)。所謂「圓月相」這名詞，也只是像在說「這裡是什麼地方，說細說粗月」(即是法體的名相)而已！這種身現，須要先除去我慢，所以不是龍樹這個人(我相)，乃是諸佛的體相。「以表」的意思，即是全然的諸佛體。所以是無關於佛體的邊際。雖然佛體性是「月滿」，「形如虛明」，然而不是排列成「圓月相」(即不要落入頭腦慮知的二元性空間概念中)。何況如偈言所說的：佛性的「用辨」不是透過「聲色」，「身現」也不是透過色心，也不是透過蘊、處、界。雖然有點相似於蘊處界，但這即是「以表」、「諸佛體」的(法全然的現成)。這是在說法蘊身，佛體於身現的當下，是「無其形」的。無形體的佛體身，而又在「無相三昧」時，即是佛體「身現」的當下。會眾雖今望見圓月相而說「目所未見」，即是說這法蘊身的身現轉變，是「現自在身」，而不是以聲色呈現。即隱即顯的意思，是法蘊身的身現輪相的顯現與消退。在尊者「復於坐上現自在身」的當下，即是「一切眾會，唯聞法音」時，即是「不睹師相」時。(即是說，法全然身現的當下一元境，不要落入二元思維的時間相續的壽者相，也不要有法的主客、內外、空間的我相、人相、眾生相。)

We should listen for a while to the verse spoken by the Venerable. “I manifest my body in the round moon form, showing by which the body of the buddhas.” It is “the round moon form” because it is the “the body manifesting” that has been “showing by which” the “body of the buddhas.” Therefore, we should study all long and short, square and round, in this “body manifesting.” For the “body” and its “manifestation” to be alienated from each other is not only to be in the dark about “the round moon form”; it is not “the body of the buddhas.” The thinking of fools who think the Venerable temporarily manifested a transformation body is the false thought of a bunch that has not succeeded to the way of the buddha. Where and when would he manifest what is not his body?44

We should realize that this is not just the Venerable assuming the high seat at that time: his conduct in manifesting his body was like anyone’s sitting now. This body — this is the manifestation of the round moon form. “The body manifesting” is not square or round; it is not being or nonbeing; it is not hidden or apparent; it is not an aggregate of 84,000: it is just “the body manifesting.” “The round moon form”: “where are we, that we’re talking about a fine or rough moon!” Since this “body manifesting” is “first you must eliminate self-conceit,” it is not Nārgājuna: it is “the body of the buddhas.” Since it “shows by which,” it passes through and beyond “the body of the buddhas.” Therefore, it has nothing to do with the confines of the buddha.45

Though the buddha nature has a “spacious clarity” that takes a “shape like” “the full moon,” it is not the case that it lines up with the “round moon form,” let alone that its “explanation” is “sound or sight,” or its “body manifesting” is form and mind, or the aggregates, fields, and elements. Even if we say it completely resembles the aggregates, fields, and elements, it is “showing by which”; it is “the body of the buddhas.” It is the aggregate of dharma preached; and that is “without any shape.” When “without any shape” is further “the formless samādhi,” it is “the body manifesting.” Even if we say the entire assembly was here gazing upon a “round moon form,” it is “something our eyes have never seen”; for it is the turning point of the aggregate of dharma preached; it is the “not sound or sight” of “manifesting his body of freedom.” “Then vanished” and “then manifest” are the “stepping forward and stepping back” of the form of the disk. The very moment when, “at his seat, he subsequently manifested his body of freedom” is “all the assembly merely hearing the sound of the dharma,” is “not seeing the master’s form.”46

尊者之嫡嗣迦那提婆尊者，明識此滿月相，識此圓月相，識此身現，識此佛性，識此諸佛體。入室泄瓶之眾雖多，皆不能與提婆齊肩。提婆乃半座之尊也，眾會之導師也，全座之分座也。正傳正法眼藏無上大法者，如靈山摩訶迦葉尊者之元座也。龍樹未回心之前，雖為外道之法，弟子尚多，龍樹既作佛祖時，獨以提婆為付法之正嫡，正傳大法眼藏。此即無上佛道之單傳也。然僭偽之邪群，往往自稱：「我等亦是龍樹大士之法嗣」；造論集義者，多借龍樹之手，非龍樹之造也。此乃昔所拋棄之群徒，惑亂人天也。佛弟子須當深知，非提婆所傳者，即非龍樹之道也。此乃正信可及達也。然則知是偽而稟受者多。謗大般若之愚蒙眾生，可憐可悲！

提婆是龍樹尊者的嫡嗣，明瞭這滿月相、圓月相、身現、佛性、諸佛體。龍樹尊者的得法弟子雖多，皆不能與提婆並論。像是釋尊讓座迦葉，提婆也是有得此半座的尊位，是眾會的導師，值得全座的分座。這正傳正法眼藏無上大法，是如靈山摩訶迦葉尊者的元座。龍樹未回心之前，雖說的是外道的法，弟子尚多，但龍樹作祖師時，獨以提婆為付法的正嫡，正傳大法眼藏。這即是無上佛道的單傳。然而僭越偽造的邪群，往往自稱：「我等亦是龍樹大士的法嗣」；造論集義的人，多假借龍樹是作者，實非龍樹所造。這乃是龍樹尊者往昔所拋棄的群徒，惑亂人天罷了。佛弟子須當深知，非提婆所傳的，即非龍樹的論作。這是依正信佛道可通達的。然而知道是偽造，而又稟受的人很多。這是毀謗大般若的愚蒙眾生，可憐可悲！

 The Venerable’s legitimate heir, the Venerable Kāṇadeva, clearly recognized this “full moon form”, recognized this“round moon form”, recognized this “body manifesting”, recognized this “nature of the buddhas”, recognized this “body of the buddhas”. Though there may have been many who “entered the room and drained the jug,” they could not have been of equal stature with Deva. Deva was a venerable with a co-seat, a leader of the assembly, a shared seat with the whole seat. His correct transmission of the treasury of the eye of the true dharma, the unexcelled great dharma, was like Venerable Mahākāśyapa’s being the prime seat on Numinous Mountain.47

Prior to Nāgārjuna’s conversion, he had many disciples from the time he followed the teachings of the alien paths; but he sent them all away. Once Nāgārjuna became a buddha and ancestor, he correctly transmitted the treasury of the eye of the great dharma solely to Deva as the true heir of the bequest of the dharma. This was the single transmission of the unexcelled way of the buddha. Nevertheless, a false bunch of usurpers wilfully claimed of themselves, “We are also the dharma heirs of Nāgārjuna the Great One.” They made treatises and put together doctrines, which they often ascribe to Nāgārjuna’s hand. They are not Nāgārjuna’s works; they are the previously abandoned bunch deluding and confusing humans and devas. Disciples of the Buddha should know without doubt that what was not transmitted to Deva is not the word of Nāgārjuna; this is believing correctly. Nevertheless, there are many who accept them knowing they are apocryphal. How pitiful, how sad, the simpletons among living beings who slander the great prajñā.48

迦那提婆尊者，因指龍樹尊者之身現而告眾會曰：「此是尊者現佛性相，以示我等。何以知之？蓋以無相三昧，形如滿月。佛性之義，廓然虛明。」前後之皮袋，見聞流布於現今天上人間及大千法界之佛法也，誰能道取「身現相即是佛性」。大千世界中，唯提婆尊者乃能道取。余者只知佛性非眼見耳聞心識等。因不知身現即佛性，故不能道取。此雖非祖師之惜，然眼耳被碍塞，不得見聞也，身識未起，了識不能也。無相三昧望見之形如滿月而禮拜，則「目未所睹」。「佛性之義，廓然虛明」也。然則，身顯之為說佛性者，虛明也，廓然也。說佛性之為「身現」者，「以表諸佛體」也。何之一佛二佛，不以此以表為佛體耶？佛體者，身現也，身現之有佛性也。道取會取四大無蘊之佛量祖量，亦還有身現之造次也。既云諸佛體，蘊處界亦復如是也。一切之功德，即此身現之一造次也。

提婆尊者因指出龍樹尊者的「身現」，而告訴會眾說：「這是尊者現佛性相，以此示現給我們。何以知道？因為「無相三昧」，性相如滿月。佛性的義理，是廓然虛明的。」前前後後的修行人，聽聞或看過流布於現今天上人間及大千法界的佛法，有誰能說出「身現相即是佛性」。大千世界中，唯提婆尊者才能說出這句話。其餘的人只知道佛性不是可以經眼見耳聞心識分別等。因為不知道身現即佛性的義理，所以也就說出這種話。這雖不是祖師的惜法不說，但一般弟子眼耳仍被碍塞，無法見聞此理，身現的識心未起，就無法明了此身現。能用識心望見無相三昧的形如滿月而禮拜，則正是「目未所睹」(即非有能所二元性見聞的當下)。正是「佛性之義，廓然虛明」。然而，從身顯來看佛性，是虛明，是廓然。從佛性的使「身現」，則是「以表諸佛體」(即佛性端是虛明、廓然的。身現端是佛體的現成)。為何一佛二佛，要用身現，而不是以這虛明、廓然，來代表為佛體呢？因為佛體，即是身現，是有佛性的身現。要說明這沒有四大蘊身的佛量祖量，也只能依這身現的魯莽相。既然在蘊處界裡談諸佛體，也須是以身現。一切的佛性功德，即是此身現的魯莽相。

 The Venerable Kāṇadeva then pointed out the Venerable Nāgārjuna’s body manifesting and admonished the assembly, saying, This the Venerable’s manifesting the form of the buddha nature to show it to us. How do we know it? Because the formless samādhi has a shape like the full moon. The meaning of the buddha nature is wide open, spacious and clear.49

 Among the prior and later skinbags who have seen and heard the buddha dharma that has now spread among devas and humans and throughout the dharma realms of the great chiliocosm, who else has said that “the form of the body manifesting is the buddha nature”? In the great chiliocosm, only the Venerable Deva has said it. The others say only that the buddha nature is not something the eye sees or the ear hears or the mind recognizes; they have not said it because they do not know that the body manifesting is the buddha nature. It is not that the ancestral master is begrudging, but they close their eyes and ears and cannot see or hear him. Never having recognized it with their bodies, they cannot discern it. While gazing upon and bowing to the the fact that the formless samādhi is “shaped like the full moon,” it is not something their eyes have seen. It is “the meaning of the buddha nature, wide open, spacious and clear.”50

 Therefore, that the body manifesting is the preaching of the buddha nature is “a spacious clarity,” is “a wide openness”; that the preaching of the dharma nature is the body manifesting is “showing by which the body of the buddhas.” Which one buddha or two buddhas does not “buddha body” this “showing by which”? The buddha body is the body manifesting, has a buddha nature that is the body manifesting. Even the measure of a buddha or the measure of an ancestor that speaks of and understands it as the four major elements and five aggregates is the hurried act (means: the moment of the form of the body manifesting the buddha nature) of the body manifesting. Since we have called them “the body of the buddhas,” the aggregates, fields, and elements are like this. All their virtues are this virtue. The virtues of the buddha exhaust and envelop this body manifesting; the comings and goings of all his innumerable, limitless virtues are a single hurried actof this body manifesting.51

然自龍樹、提婆之後，三國諸方之前代後代，往往學佛之人物，未尚如龍樹、提婆之所能道取。多少經論師，磋過佛祖之道。大宋國自昔以來，欲畫此因緣，畫身畫心，畫空畫壁而不能；亂畫筆頭，於法座上圖以如鏡之一輪相，為今之龍樹之身現圓月相也。數百年來，歲月之霜花開落，為人眼之金屑，然無人言其誤。可憐萬事蹉跎，如彼然矣！若會取身現圓月相為一輪相，乃真個之畫餅一枚也。如是弄他，乃笑也笑殺人也。可悲大宋一國之在家出家，不管誰人，都不聞不知龍樹之語，不通不見提婆之道，況乎親切(龍樹)之身現哉！隱暗圓月，無缺滿月。此即稽古之疏略，慕古之不至也。古佛新佛，更須會取真個之身現，切莫玩賞畫餅。

然而自龍樹、提婆之後，三國諸方的前後代傳法的人，往往所參學佛法的善知識，不像龍樹、提婆能說出這些道理。多少經論師，磋跎錯過佛祖的正法。大宋國自古以來，欲畫這公案因緣，或從畫身、心，或從畫空、壁都無法呈現；所以筆頭亂畫，於法座上圖以如鏡般的一輪月相，即為今日的龍樹的身現圓月相。數百年來，經歷許多歲月，此相成為人眼中的亮點，但無人說出它的錯誤。可憐萬事蹉跎，如彼然矣！如果認為身現圓月相為一圓輪相，這真是個畫餅一枚。如果這樣，真是笑殺人。可悲大宋一國的在家、出家人，不管是誰，都是不聞不知龍樹的話，不通不見提婆的道，何況是親切(龍樹)的身現道理！雖是隱暗圓月，卻是無缺滿月。這即是考察古事的疏略，慕古所不能達到的。不管是舊學新參，更須要知道真個的身現意義，切莫當成畫餅玩賞。

 Neverthess, following the master and disciple Nāgārjuna and Deva, the people who have periodically studied Buddhism in prior and later generations throughout all directions in the three countries have never said anything like Nāgārjuna and Deva. How many sūtra teachers and treatise teachers have missed the ways of the buddhas and ancestors? In the country of the Great Song, from long ago, in trying to paint this episode, being unable to paint it on their bodies, paint it on their minds, paint it on the sky, paint it on a wall, they have pointlessly painted it with a brush, depicting above a dharma seat the form of a disk that is like a mirror and taking it as this [scene of] Nāgārjuna’s body manifesting a round moon form. Already for hundreds of years of frost and flowers blossoming and falling, they have formed gold dust in peoples eyes; yet no one has said they are wrong. What a pity that everything has gone amiss like this.52

 If we understand the body manifesting a round moon form to be the form of a disk, it is a real “painted cake.” To play around with that — what a laugh! How sad that not a single one among the householders and renunciates in the entire of country of the Great Song has heard or known Nāgārjuna’s words, has penetrated or seen Deva’s saying — much less has been intimate with the body manifesting. They are in the dark about the round moon; they have made the full moon wane. This is neglect of “investigating the ancient,” lack of “yearning for the ancients.” Old buddhas and new buddhas, going on to meet the real body manifesting, do not enjoy the painted cake!53

當知欲畫身現圓月相之相，法座上即有身現相。揚眉瞬目，其為端直。皮肉骨髓之正法眼藏，必得兀坐。破顏微笑，須當流傳。以作佛作祖故。此畫未尚為月相者，乃無形如，不說法，無聲色，無用辨也。若求身現，當畫圓月相。若圖圓月相，當圖圓月相，以身現圓月相故。畫圓月相時，當畫滿月相，當現滿月相。然則不畫身現，不畫圓月，不畫滿月相，不圖諸佛體，不體「以表」，不圖「說法」，亂圖畫餅一枚，用作什麼？急著眼看之，誰是直至如今飽不飢？月者，圓形也；圓者，身現也。學圓切莫學如一枚錢，切莫與一枚畫餅相似。身相圓月身也，形如滿月形。一枚錢、一枚餅，當向「圓」學習。

應當知道想畫身現圓月相的樣子，法座上即有佛祖說法的身現相。釋尊於法座揚眉瞬目說法，其相是端直的。達摩說正法眼藏的皮肉骨髓時，其相必得是兀直的端坐。迦葉聽法於靈山時的破顏微笑，其相須當流傳。因為這些是作佛作祖的流傳因緣。牆壁這些畫像未呈現為月相，乃是因為沒表現出形如相，也沒有說法的意象，也沒有聲色的呈現，當然也無用辨功夫處。如果要求畫出祖師說法的身現相，當然應當畫成圓月相。如果要畫出說法時的廓然虛明相，應當畫成圓月相，這才是呈現說法時的「身現圓月相」。而畫圓月相時，應當畫出滿月相，應當呈現滿月相。然而這些壁畫不畫出祖師說法的「身現」，不畫出形如圓月，畫不出廓然虛明的滿月相，更不知畫出諸佛的體相，不知道「以表」的意義，畫不出「說法」相，只是亂圖畫成為畫餅一枚，用作什麼用呢？應當著重的是，呈現出什麼是傳承正法，而直至如今飽不飢的(得法圓滿)？畫月相，要畫圓形；畫圓形，是要呈現「身現」的圓滿意。學知圓的意象切莫學成像一枚錢，也切莫像一枚畫餅。「身相圓月身」，意即是形如滿月形。畫成一枚錢、一枚餅的，應當向「圓」的意象學習。

We should know that, in painting the form of “I manifest my body in the round moon form,” it should have the form of the body manifesting on the dharma seat. “Raising the eyebrows and blinking the eye” should be authentic. The “skin, flesh, bones, and marrow,” the “treasury of the eye of the true dharma,” should always be “sitting fixedly.” It should convey “the face breaking into a smile”; for it is “making a buddha, making an ancestor.” Where this painting fails to achieve the moon form, it has no “shape like,” it is not “preaching the dharma,” it has no “sound or sight,” it has no “explanations.”54

If we seek the body manifesting, we should depict the “round moon form.” If we are depicting the round moon form, we should depict the round moon form; for [it says,] “I manifest my body in the round moon form.” When we paint the round moon form, we should depict the form of the full moon, we should manifest the form of the full moon. But without painting the body manifesting, without painting the round moon, without painting the form of the full moon, without depicting the body of the buddhas, without embodying the “showing by which,” without depicting the preaching of the dharma, just pointlessly to depict a painted cake — what good is that? Look at it: who would be “satisfied as I am now and not hungry”? The moon is a round shape; its roundness is the body manifesting: when you study its roundness, do not study it in something like a coin; do not liken it to a cake. The form of the body is the body of the round moon, “its shape like the full moon.” The coin and the cake, we should study in its roundness.55

余往昔雲遊時，至大宋國。嘉定十六年癸未秋，始到阿育王山廣利禪寺，見西廊壁間畫有西天東地三十三祖之變相，當時未領覽。後於寶慶元年乙酉安居中再至，與西蜀之成桂知客行步廊下時，于問知客：「這個是甚麼變相？」知客曰：「龍樹身現圓月相。」(知客)如此道取，(其)顏色無鼻孔，聲裡無語句。于曰：「真個是一枚畫餅相似。」時知客大笑，然笑裡無刀，破畫餅不得也。乃知客與于至舍利殿及六殊勝地等之間，雖數番舉揚，然(知客)未及疑著，雖有前來下語之僧侶，多都不是也。于曰：「且問堂頭。」時堂頭，乃大廣和尚也。知客曰：「他無鼻孔，對不得，如何得知？」故未問廣老。桂兄雖恁麼道取，亦不會。聞(此)說之皮袋(愚輩) ，亦不得道取。前後之粥飯頭，見之而不怪，不更亦不改。又，畫不得法者，皆不可畫。當畫者，須畫端直。然則身現之圓月相者，未曾畫也。蓋佛性者，以領解為現今之慮知念覺而不醒悟，故「有佛性」之說、「無佛性」之說，皆失通達之端續。學習道取者，亦稀少也。當知此之疏怠，以廢故也。諸方之粥飯頭，有一生不言佛性而空過者。或云：聽教之輩談佛性，參禪之衲不得言之。如此之輩，乃真個是畜生也！當知佛道中，無所謂聽教、參禪者也。

我以往雲遊時，至大宋國。嘉定十六年癸未秋，始到阿育王山廣利禪寺，見西廊壁間畫有西天東地三十三祖的變相圖，當時未領覽。後於寶慶元年乙酉安居中再至，與西蜀的成桂知客行步廊下時，我問知客：「這個是甚麼變相圖？」知客說：「龍樹身現圓月相。」(知客)如此說，但(其)臉色無喜怒表情，話聲裡也無言外之意。我說：「真像個是一枚畫餅。」時知客大笑，但笑裡無內涵，無法知道我說的畫餅意義。知客與我至舍利殿及六殊勝地等，我雖屢次提出，但(知客)仍未懷疑這含意，雖有些前來說兩句的僧侶，大多都不知這「畫餅」意義。我說：「姑且去問堂頭和尚。」當時堂頭和尚，是大廣和尚。知客說：「大廣和尚對佛法無見識，這問題對答不得，如何得知？」所以未問廣老。知客桂兄雖恁麼說，但他也不會。聽聞這些的愚輩 ，也說不上來。前後代的粥飯頭(長老和尚)，見到也不覺得奇怪，所以也不更改。而且，如果畫的不是得法祖師，都不應該畫。應當畫的祖師，須畫成端直相。然而佛祖說法「身現之圓月相」，未曾被畫出它的含意。這是因為「佛性」，被領解為現今的慮知念覺的錯誤，所以有「有佛性」、「無佛性」的說法，皆是喪失通達佛性的義理。學會知道的人，也很稀少。應當知道這些圖像的疏怠，是因「佛性」的真義被廢棄無傳承的緣故。諸方的粥飯頭(長老和尚)，有不談佛性而因此空過一生的。或說：用聽聞佛法的教派喜談佛性，參禪的衲僧不應該談。這樣修學佛法的，乃真個是無知的！應當知道佛道中，無所謂聽聞的教派、參禪的法門分別。

 In the past, during my wanderings, I went to the country of the Great Song. In the autumn of the sixteenth year of Jiading (tenth stem, eighth branch), I went to the Guangli Chansi on Mt. Ayuwang. On the wall of the west corridor, I saw illustrations painted of the thirty-three ancestors of the Western Heavens and the Eastern Earth. At the time, I had no grasp of them.56

 Later, when I went again during the summer retreat of the first year of Baoqing (second stem, tenth branch), while walking in the corridor with the guest prefect Cheng Gui of Western Shu, I asked the guest prefect, “What is this portrait?”

The guest prefect said, “Nāgārjuna’s body manifesting the round moon form.” He spoke like this with no nose on his face, no words in his voice.

I said, “This really looks like a painted cake.” Whereupon, the guest prefect gave a great laugh, but “in the laugh there was no blade,” and he could not crack the painted cake.

While the guest prefect and I were going to the śarīra hall and the six outstanding sites, I raised this with him several times, but he never even had doubts about it. The monks who volunteered comments were also largely completely wrong.

I said, “Let’s ask the head of hall.” At the time, the head of hall was the Reverend Daguang. The guest prefect said, “He has no nose and couldn’t answer. What could he know?” So, we did not ask old Guang. Though he said this, brother Gui also did not understand. The “skin bags” we asked also had nothing to say.

 Prior and later heads of meals had seen it without wondering about it or correcting it. Furthermore, we should not paint anything that should not be painted; what should be painted, we should paint authentically. But the body manifesting the round moon form has never been painted.57

 In sum, because they have not awakened from the view that the buddha nature is our present consideration, knowledge, thought, and perception, they seem to have lost the point from which to penetrate either the words “have the buddha nature” or the words “have no buddha nature,” and even those who study that we should speak them are rare. We should realize that this neglect is due to a decline. Among the heads of meals in all quarters, there are even those who have spent their entire lives without ever speaking of the buddha nature. They say, “those who listen to the teachings talk of the buddha nature; those ‘robed in clouds’ who study Zen shouldn’t speak of it.” The bunch like this are real beasts. What minions of Māra are these that have infiltrated the way of our buddha, the tathāgata, and seek to defile it. Is there something called “listening to the teachings” in the way of the buddha? Is there something called “studying Zen” in the way of the buddha? We should realize that there has never been anything called “listening to the teachings” or “studying Zen” in the way of the buddha.58

杭州鹽官縣齊安國師，馬祖下之尊宿也。因示眾曰：「一切眾生有佛性。」

所謂「一切眾生」之言，須即參究。一切眾生，其業道，依正非一，其見亦殊。凡夫外道，三乘五乘，各不相同。今佛道所云之一切眾生，有心者皆是眾生，以心是眾生故。無心者亦同為眾生也，以眾生是心故。然則心皆是眾生也，眾生皆是有佛性也。草木國土是心也。以是心故，即是眾生也。以是眾生故，即有佛性也。日月星辰是心也。以是心故，即是眾生也。以是眾生故，即有佛性也。國師道取之有佛性，其如是也。若非如是，即非佛道所道取之有佛性也。今國師道取之宗旨者，唯「一切眾生有佛性」而已。更非眾生者，即非有佛性也。且問國師：「一切諸佛有佛性也無？」須當如此問取、試驗之。不云「一切眾生即佛性」，須當參學「一切眾生，有佛性」之謂。有佛性之有，當脫落之。脫落者，一條鐵也。一條鐵者，鳥道也。然則一切佛性有眾生也。此道理非但說透眾生，亦說透佛性也。國師雖未以會得承當之為道得，然不無承當之期。今日之道得，並非徒無宗旨。又，自己所具足之道理，雖未必能親自會取，然有四大五蘊，亦有皮肉骨髓。是故道取者，有一生之道取，亦有關乎道取之生生。

杭州鹽官縣齊安國師，馬祖下的尊宿。曾經告示大眾說：「一切眾生有佛性。」所謂「一切眾生」的說法，應須好好參學究取。一切眾生，因其業識及所處的六道，蘊界處的依、正也不一樣，其所見萬象也差異很大。凡夫、外道，三乘、五乘聖人，各不相同。今佛道所說的一切眾生，有心的有情(見聞覺知)皆是眾生，因為心的現成即是眾生。而無心的無情也同為眾生，以眾生是心的現成(唯識所現)。然而心皆是眾生，因為眾生皆是佛性的現成。草木國土是心的現成。因是心的現成，即是眾生。因是眾生，即是有佛性。日月星辰是心的現成。因是心的現成，即是眾生。因是眾生，即是有佛性。國師所說的有佛性，應該是如是。如果不是如此，即非佛道所說的有佛性。且問國師：「一切諸佛有佛性也無？」應當如此詢問取著、試驗探究。不說「一切眾生即佛性」(業識是染污的，不能等同佛性)，就須更參學所謂「一切眾生，有佛性」中，有佛性的有，應當是法的現成。國師這句話中的『有』，應當脫落之。「脫落」，意即是一條鐵般的一實相。「一條鐵」，即是無人跡處的鳥道(指實相)。然而一切佛性有眾生。此道理非但說透眾生，也說透佛性的義理。國師雖然未以會得(了解佛性)承當之為道得(證得佛性)，然不無可承當的期許。國師今日能道得，並非無徒無宗旨(指能證得就能淨化心識)。又，真如法的法位現成雖是自己所具足的道理，未必能親自法相現成(因真如法會因業識不同，而有不同的法相)，然而仍是具有四大五蘊(無情、有情)，又有皮肉骨髓(依他及遍計執的法)的法相。是故探詢佛道的，有一生的(當下成佛道)，也有關乎生生的(累世修證的成佛)。

The National Master Qian of Yanguang district in Hangzhou was a venerable under Mazu. On one occasion, he addressed the assembly saying, “All living beings have the buddha nature.”59

We should quickly investigate the words “all living beings.” The deeds, paths, circumstantial and primary recompense of “all living beings” is not the same, and their views are various: they are commoners, on alien paths, on the three vehicles or five vehicles, and so on. In “all living beings” spoken of here on the way of the buddha, those with minds are “all living beings”; for the mind is living beings. Those without minds are similarly living beings; for living beings are mind. Therefore, all minds are living beings, and living beings all “have the buddha nature.” The grasses, trees and lands are mind; because they are mind, they are living beings; because they are living beings, they “have the buddha nature.” The sun, moon, and stars are mind; because they are mind, they are living beings; because they are living beings, they “have the buddha nature.”60

 [The words] “have the buddha nature” said by the National Master are like this. If they were not like this, they would not be a “having the buddha nature” said on the way of the buddha. The significance of what the National Master says here is only that “all living beings have the buddha nature”; to take this further, those who are not living beings would not “have the buddha nature.” Let us for the moment ask the National Master, “Do all buddhas have the buddha nature?” We should ask him and test him like this. We should study [the fact] that he does not say, “all living beings are the buddha nature”; he says, “all living beings have the buddha nature.” The “have” of “have the buddha nature,” he should slough off. Sloughing it off is “one strip of iron (means: truth-Dharma)”; “one strip of iron” is “the path of the bird (means: consciousness can not reach).” Therefore, all buddha natures have sentient being. The principle of this not only explains thoroughly living beings but explains thoroughly the buddha nature. Although the National Master may not be acceded to as the true heir of the treasury of the eye of the great dharma due to saying of this understanding, this is not to say that he will have no opportunity to accede to it. Today’s saying is not pointlessly insignificant. Again, though he himself may not necessarily yet understand the principle with which he is the Buddha nature , he has “the four major elements and five aggregates (truth-Dharma),” he has “the skin, flesh, bones, and marrow (means: Dependent origination-Dharmas and unfounded-Dharmas).” In this way, in saying something, there is saying something one’s whole lifetime, there are lifetimes contingent on a saying.61

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