道元正法眼藏的一元思維(18)(英譯) 海印三昧

《海印三昧》永平道元禪師 (英譯)

諸佛諸祖之有者，必是海印三昧也。游泳此三昧時，有說時，有證時，有行時。海上行之功德，其為徹底行也。深深海底行，是為海上行也。此非願求脫離流浪生死、還原自我本願之什麼心行。從來之透關破節，雖從本以來即是諸佛諸祖之面面，然此亦是海印三昧之朝宗也。

諸佛諸祖(指佛性、識性)的依真如法緣起有，必是『海印三昧』(一元境的真如法藏海)。游泳於此三昧時，有說法時(遍計執相)，有證法時(圓成實相)，有行法時(依他起相)。真如海中行的功德，其是為一元性全然徹底行。是深深海底行(依真如法性深海)，也是為淺淺海上行(起海上緣起法空花)。這不是願求脫離流浪生死、也不是還原自我本願的什麼心行。是從來的透關破節(從落入二元識心分別，逆轉而至一元性的覺識)，雖從本以來即是諸佛諸祖的面面(佛性識的依真如法緣起諸法)，然這也是海印三昧的小流(指有情識性)注入藏海(真如佛性海)的朝宗。

To be the buddhas and ancestors is always the ocean seal Samadhi (the ocean of truth-dharma). As they swim in this samadhi, they have a time to teach, a time to verify, a time to practice. Their virtue of walking on the ocean goes to its bottom: they walk on the ocean as “walking the floor of the deepest ocean.” To seek to cause the currents of birth and death to return the source is not “what are you thinking?” While previous “penetrating the barriers and breaking down the sections” may be the faces of the buddhas and ancestors, they are rivers returning to the source of the ocean seal samadhi.

佛言：“但以眾生合成此身，起時唯法起，滅時唯法滅。此法起時，不言我起；此法滅時，不言我滅。前念後念，念念不相待。前法後法，法法不相對。是即為海印三昧。”

佛祖說：「這真如法藏海全身是由法住法位的真如法(眾生)所合成，現起時唯緣起的法相現起，現滅時唯緣起的法相現滅。此真如法位現起緣起法時，不會意識到有『我』現起；此法現滅時，不會意識到有『我』現滅。前念後念，念念不相待(指每個『念』是各個的法位所現，而且各法位無相待關係)，且念念各是萬年(指每個『念』法位所現是時間一元性)，念念各是大千世界(指每個『念』法位所現是空間一元性)。前法後法各住法位，法法不相對，也不相依。是即為海印三昧(一元境、一合相真如法藏海)。」

The Buddha said, “It is just the dharmas that combine to form this body. When it arises, it is simply the dharmas arising; when it ceases, it is simply the dharmas ceasing. When these dharmas arise, [the bodhisattva] does not state, ‘I arise’; when these dharmas cease, he does not state, ‘I cease’.” “In prior thought moments and subsequent thought moments, the moments do not relate to each other; in prior dharmas and subsequent dharmas, the dharmas do not oppose each other. This is called the the ocean seal samadhi.”

此佛之所道，須詳細功夫參學之。得道入證，不必依多聞，不必賴多語。多聞廣學，更得道於四句；恒沙遍學，終證入於一句偈。況乎今之所道者，乃非求本覺於前途，亦非拈來始覺於證中。大凡令本覺等現成，雖是佛祖之功德，然非以本覺、始覺等之諸覺為佛祖也。

這佛祖所說的，須詳細下功夫參學。學佛得入證道，不必依多聞，不必賴多語。雖多聞廣學，更應得道於佛說的四句(諸法因緣生，是法說因緣，是法因緣盡，大師如是言)；雖恒沙遍學，終證入於一句偈(一念)。況乎今日所說的，學佛道不是求證本覺，也不是有始覺於證中。雖然佛性真如的功德是使本覺、始覺等緣起法現成，然而佛性真如不是以本覺、始覺等的諸覺為佛祖本源。(依《大乘起信論》與密教之《釋摩訶衍論》有關心性染淨的思想所立教說。阿賴耶識之覺知可分為本覺、始覺，本覺即指吾人無分別識心的本有覺性，亦即如來之平等法身；始覺則指由分別意識發心修行而漸次覺知心源。「本覺下轉」為「始覺上轉」之對稱。)

We should work at studying closely this saying of the Buddha. Attaining the way and entering verification do not necessarily depend on much hearing and many words. Those with the broad learning of much hearing will go on to attain the way through four phrases; those with the universal learning equal to the sands of the Ganges, will eventually verify their entrance through a gåthå of a single phrase. Much more [is this the case with] the present words, which do not seek original enlightenment on the path ahead and do not pick up initial enlightenment within verification. It may be a virtue of the buddhas and ancestors that they cause the occurrence of original [and initial] enlightenment, but it is not the case that the enlightenments of initial enlightenment, inherent enlightenment, and so on, are taken as the buddhas and patriarchs.

謂“海印三昧”之時節者，即是“但以眾法”之時節也，是“但以眾法”之道得也。謂此時為“合成此身”。眾法合成之一合相者，即是此身也。非以此身為一合成相，此身乃是眾法合成也。合成此身，方能道得為此身也。

所謂「海印三昧」的時節，即是「但以眾法」(一元境、一合相真如法藏海)的時節，是「但以眾法」的道得。稱這時為「合成此身」，即是眾法合成的一合相，即是此身。不是說此身為一合成的法相，此身乃是眾法合成的(眾真如法合成一相)。眾真如法合成此身，方能道得為此身的功德(即依真如法位緣起的大千世界萬相)。

The moment of the ocean seal samådhi is the moment of “just the dharmas,” the saying of “just the dharmas.” This time is called “combine to form this body.” The single combined mark that has combined to form the dharmas is this body. This does not mean that this body is taken as a single combined mark. The dharmas combine to form it. It says [in short] that this body is [the activity expressed by the phrase] “combine to form this body.”

“起時唯法起”此法起，不曾尚留有“起”（之痕跡）。是故，“起”非知覺，非知見，云是“不言我起。”不言我起時，別人則不見聞、不知覺、不思量、不分別是此法起。更于向上相見時，當有相見之脫落便宜也。“起”者，必是時節到來也，以“時”是“起”故。“如何是起？”“起也”。

這句「起時唯法起」的法起，不曾尚留有「起」(指恁麼)的痕跡。所以「起」不屬於知覺，也不是知見，說是「不言我起(沒有一個主觀意識我的現起)」，這「不言我起」時，別人(落入有我相)則不見聞、不知覺、不思量、不分別是此法起(即恁麼「起」的覺是在識的初異熟能變，不落入第二思量能變執我的三界有，所以是一元境無我、人、眾生、壽者相)。若更探源法「起」的向上流入(相見)真如法藏海時，當有流入(相見)真如法藏海的恁麼運作(得了脫落便宜)。這「起」，必是時節到來，因為「時」即是「起」(一元恁麼運作是無時間相、無我相、無人相、無空間相，法的公案現成即是『有』、『時』、『界』一體)。那「如何是起？」，就是不落入意識的「起」。

“When it arises, it is simply the dharmas arising.” This “dharmas arising” never leaves behind arising. Therefore, arising is not awareness, is not cognition. This is called “does not state, ‘I arise’.” In not stating that “I arise,” it does not mean that someone else sees, hears, senses, and knows these dharmas arising or discriminates them in thinking. When there is a further encounter beyond, one get the advantage of slough-off. “Arising” is always “when the moment comes,” for time is arising. What is arising? It should be “arisen!”

已是“時”之起，（故）無不令皮肉骨髓獨露。以“起”乃為合成之“起”故，“起”之為“此身”，“起”之為“我起”者，“但以眾法”也。非唯見聞為聲色，為“我起”之“眾法”也，為“不言”之“我起”也。“不言”者，非不道，道得非言得故，“起時”是“此法”也，非十二時。“此法”者，“起時”也，非三界之競起。

諸法的公案現成已是「時」的起，所以無不令諸緣起法相(皮肉骨髓)現成獨露。因為「起」乃為有情識依真如法合成的「起」，這「起」就成為「此身」，「起」的成為「我起」(指有有情識為主體)，是因「但以眾法」(指依真如法緣起)合成的。不是唯有見聞為聲色，為「我起」的「眾法」，為「不言」的「我起」。這句「不言」，不是不說，只是這只能道(識證)得，而無法用言語說得，這「起時」即是「此法」(因諸法的公案現成即是我、人、時間、空間一相)，因為不落入壽者相所以不是十二時。這「此法」，即是「起時」，不是識心而有的三界的競起(即「此法」、「起時」是在識的初異熟能變，未落入第二思量能變執我的三界有)。

Since this is arising as time, it does not fail to expose the “skin, flesh, bones, and marrow.” Because arising is the arising of “combine to form,” arising is this body; arising is “I arise”; it is just the dharmas. It is not simply hearing and seeing sounds and forms. It is the dharmas that are “I arise”; it is the “I arise” that is “does not state.” “Does not state” is not not saying anything, for a saying is not a statement. “When they arise” is these dharmas; it is not the twelve times. These dharmas are “when they arise”; they are not the profuse arisings of the three realms.

古佛云：“忽然火起。”此“起”乃非相待，道取之為“火起”也。古佛云：“起滅不停時如何？” 是故，起滅者，我我起，我我滅，即不停也。此“不停”之道取，當全任於彼而首肯之。以此“起滅不停時”為佛祖之命脈而令其斷續。“起滅不停時”者，“是誰起滅”也。“是誰起滅”者，是應以此身得度者也，即現此身也，而為說法也。過去心不可得也，汝得吾髓也，汝得吾骨也，以“是誰起滅”故。

古佛說：諸法相現成是「忽然火起」，此「起」(指恁麼)不是因緣能所相待的，所以說這為「火起」。古佛說：「法有生滅不停時如何？」 法若有生滅則是有壽者相，即落入二元性運作的我、人、眾生、壽者。所以有「起滅」的法，是法被我識執取，是有我我起，有我我滅，而依因緣生滅，即是不停。這「不停」的說法，當全由於法被我執識心所執取。這因緣法所以能「起滅不停時」，是因為有佛祖的命脈(真如佛性識，即有情的白淨識)才能使其有斷續。所以這「起滅不停時」，即是說在個中「是誰起滅」。而「是誰起滅」的個中那個『誰』，即是應以此身得度的，即是現此身的，也正是說這生滅法的。「過去心不可得」、「汝得吾髓」、「汝得吾骨」這些的個中意義，都是因「是誰起滅」的個中那個『誰』。

An old buddha said, “Suddenly, a fire arose.” The fact that this “arising” is not dependent (predestined relationship) is expressed as “a fire arose.” An old buddha said, “When arising and ceasing don’t stop, what’s it like?” Thus, “arising and ceasing” “don’t stop” as “I arise” as I, “I cease” as I. Entrusting it to that, we should pursue this saying, “don’t stop.” It causes the severance and continuation of “when arising and ceasing don’t stop” as the vital artery of the buddhas and ancestors. “When arising and ceasing don’t stop” is “who’s arising and ceasing?” “Who’s arising and ceasing” is “those who can attain deliverance through this body”; it is “manifesting this body”; it is “preaching the dharma for them.” It is “the past mind cannot be got”; it is “you’ve got my marrow”; it is “you’ve got my bones.” For it is “who’s arising and ceasing?”

“此法滅時，不言我滅。”正“不言我滅”時，是“此法滅時”也。滅者，法滅也。雖為滅，當是法也。以是法，故非客塵。以非客塵，故是不污染也。唯此不污染，即是諸佛諸祖也。謂“汝亦如是”，誰非如哉？有前念後念者，皆是汝也。謂“吾亦如是”，誰非汝哉？以前念後念，皆當是吾故。于此滅中，乃莊嚴多般手眼，謂“無上大涅槃”也，謂“謂之死”也，謂“執為斷”也，謂“為所住”也。謂如是之多手眼，悉是滅之功德也。滅之我為之時節，即為不言；起之為我之時節，即為不言。雖有不言之同生，然當非同死之不言。已是前法之滅也，後法之滅也。法之前念也，法之後念也。為法之前後法也，為法之前後念也。不相待者，為法也；不相對者，法為也。令其不相對，令其不相待者，即是八九成之道得也。以滅之四大五藴為手眼，則有拈，有收。以滅之四大五藴為行程，有進步，有相見。是時，通身是手眼，還是不足也；遍身是手眼，還是不足也。

「此法滅時，不言我滅」，正當「不言我滅」時，是「此法滅時」(即法滅時也無我，也只是依不同真如法位的緣起)。這「滅」，是法滅。雖是為法滅，但滅也是法。因為滅也是法，所以不是客塵。因為不是客塵，所以是不污染(即不是第二頭的虛妄分別相)。即此不污染，即是諸佛諸祖的(第一頭)佛性公案現成。所謂「汝亦如是」，有誰不是這『如』(一元性公案現成)呢？有前念後念的，念念皆是汝。所謂「吾亦如是」，有誰不是這『汝』(一元恁麼無我相、人相)呢？因為前念後念，念念皆當是吾。於此滅中(佛性真如大海)，乃莊嚴多般手眼(本領、功德)，稱作「無上大涅槃」，可說是「稱法為死」，說是「執法為斷」，說是「為法所住」。說有如此多的手眼，悉是滅的功德。滅法被執為我的(我法一如)時節，即為不落入言說；起法被執為我的(我法一如)時節，即為不落入言說。雖有不落入言說而一同生起的法，然這些法並非一同的不落入言說的死滅(即『生起的法』是生起的真如法位，而『死滅的法』是死滅的真如法位)。已是前法的滅，後法的滅。是法的前念，法的後念。為法的前後法，為法的前後念。不相待的(真如法位無前後相待關係)，是生起為法相；不相對的(真如法位非二元有無關係)，是法的為用。能使法用為不相對的全然，能使法起為不相待的全然，即是有八九成的得道。以四大五藴(身心)的滅法(即證滅修道)為手眼，則能有舉拈放行，有把定收下。以四大五藴的滅法為行履，有進步於法相端，有相見於佛性源。是時，通身是手眼，還是不足；遍身是手眼，還是不足。

“When these dharmas cease, he does not state, ‘I cease’.” The time when “he does not state, ‘I cease’” is precisely when the dharmas cease. “Ceasing” is the ceasing of the dharmas; though it is ceasing, it must be dharmas. Because it is dharmas, it is not the adventitious defilements. Because it is not the adventitious defilements, it is undefiled. Just this undefilement is the buddhas and patriarchs. It is called “you’re also like this.” Who is not “you”? Prior thought moments and subsequent thought moments are all “you.” It is called “I’m also like this.” Who is not “I”? For prior thought moments and subsequent thought moments are all “I.” This “ceasing” is adorned with many “arms and eyes”: it is “the unsurpassed great nirvana”; it is “call it death of dharma”; it is “grasp it as annihilation of dharma”; it is “treat it as a dwelling place of dharma.” The “so many arms and eyes” such as these are in any case the virtues of ceasing. The “not stating” at the moment when ceasing is “I” and the “not stating” at the moment when arising is “I” have the same birth of “not stating,” but they are not the “not stating” of the same death. [“Ceasing”] is the ceasing of the prior dharmas; it is the ceasing of the subsequent dharmas. It is the prior thought moment of the dharmas; it is the subsequent thought moment of the dharmas. It is the prior and subsequent dharmas that constitute the dharmas; it is the prior and subsequent thought moments that constitute the dharmas. Their “not relating (predestined relationship)” constitutes the dharmas; their “not opposing (opposite relationship)” is the dharmas constituted. To make them (Ceasing) “not opposed,” to make them(arising) “not related,” is a saying “eight or nine tenths complete.(because it only saying the behavior of the dharma, not the nature.)” There is a taking up, there is a taking in, that takes as “hands and eyes” the four great [elements] and five aggregates of ceasing; there is an advance (showing the dharma), there is an encounter (meeting the nature), that takes as its course the four great [elements] and five aggregates of ceasing. At this time, “hands and eyes throughout the body” are not enough; “hands and eyes as the entire body” are not enough.

蓋滅者，佛祖之功德也。今或道取為不相待，或道取為不相對者，須知“起”是初中後之起也。“官不容針，私通車馬”也。滅不相待、相對於初中後。雖于從來之滅處忽然起法，然非滅之起，是法起也。以是法起，故不相待也。又滅不與滅相待、相對。滅亦是初中後之滅也，“相逢不拈出，舉意便知有”也。雖于從來之起處忽然滅，然非起之滅，乃法滅也。以是法滅，故不相待也。設若滅是即，設若起是即，然但以海印三昧，名為眾法也。“是即”之修證非無，只此不污染，名為海印三昧也。

這『滅』，是佛祖(佛性識)的功德。今日或說為不是二元的前後相待，或說為不是二元的有無相對的，須知「起」是初中後(一元性的全然、全時)的起。「官不容針，私通車馬」(喻指佛法第一義諦的一元性是不許以絲毫偏差的言說滲和、取代、詮解。而世俗諦的二元性就寬待、通融)。「滅」也是不相待、不相對於初中後(一元性)。雖於原來的滅處忽然起法，然非滅的起，是法起(即是依『滅』的真如法位緣起)。因為是法起，所以是不相待。又滅不與滅相待、相對。滅亦是初中後的滅(一元性)，「相逢不拈出，舉意便知有」(當下現成顯露，『更欲問如何，金毛變作狗』)。雖於原來的起處忽然滅，然非起的滅，乃法滅。因為是法滅，所以是不相待。滅法是即(當下現成)，起法也是即，只是於海印三昧中，名為眾法(真如法的法住法位)。「是即」(法的性相一如)的修證非無，只此不污染(即不落入第二頭的分別)，名為依真如法緣起的海印三昧。

Ceasing is the virtue of the buddhas and ancestors. That now we have the words, “they are not opposed,” that we have the words, “they are not related,” means that we should realize that arising is arising in beginning, middle, and end; it is “officially, you can’t insert a needle; privately, you could drive a horse and cart and through it.” In beginning, middle, and end, [arising] is not related to, is not opposed to, ceasing. Though there is the sudden arising of dharmas where there had previously been ceasing, this is not the arising of ceasing; it is the arising of dharmas. Because it is the arising of dharmas, it is not marked by opposition or relation. Nor are ceasing and ceasing in relation or opposition to each other. Ceasing is ceasing at beginning, middle, and end. This is [a case of] “in meeting, he doesn’t bring it out; but if you raise the idea, he knows it’s there.” Though ceasing occurs suddenly where there had previously been arising, this is not the ceasing of arising; it is the ceasing of the dharmas. Because it is the ceasing of the dharmas, it is not opposed or related. Whether it be the “this is” of ceasing or the “this is” of arising, it is just the ocean seal samådhi called “the dharmas.” The practice and verification of “this is” is not non-existent; it is just this undefilement, which is “called the ocean seal samådhi.”

三昧者現成也，道得也，“背手摸枕頭”之夜間也。如夜間“背手摸枕頭”，然摸枕頭者，非但億億萬劫，“我於海中，唯常宣說妙法華經”也。“不言我起”故，“我於海中”也。前面亦是“一波才劫萬波隨”之“常宣說”，後面亦是萬波才劫一波隨之“妙法華經”也。即令千尺萬尺之系綸卷舒，亦恨其是直下垂矣！謂前面後面者，即我於海面也，如言前頭後頭。前頭後頭者，頭上安頭也。海中非有人，我於海中，則非世人之住處，非聖人之愛處。“我於”一人在海中。此是“唯常”之“宣說”也。此海中者，不屬中間，不屬內外，乃是鎮常在說《法華經》也。雖不具東西南北，然是“滿船空載月明歸”也。此實歸者，是“便歸來”也。誰謂之滯水之行履哉？唯於佛道之際限而現成也。是為印水之印。更道取之為印空之印也。或更道取之為印泥之印也。印水之印，必非是印海之印，更向上（一層），當是印海之印也。是云海印、云浮水印、云泥印，謂心印也。單傳心印而印水、印泥、印空也。

三昧(一元境)是公案現成，是得道，是「背手摸枕頭」的夜間。如夜間「背手摸枕頭」，然而個中摸枕頭的『那個』(佛性識)，非但億億萬劫，是「『那個』於藏海中，唯常宣說妙法華經」。『那個』因為是「不言我起」(不是在三界我執識)，所以是「『那個』於藏海中」。前面亦是「一波才劫萬波隨」的真如法波「常宣說」，後面亦是萬波才劫一波隨的緣起法「妙法華經」波。即令是千尺萬尺的真如法系綸卷舒，然而真如法位間是壁立千仞直下垂矣(真如法是法住法位)！所謂前面後面的，也即是『那個』於海面(真如藏海無空間相)，如言前頭後頭。這『前頭後頭』，即是頭上安頭的(真如藏海無時間相)。藏海中非有人(無我相)，真如法『那個』於海中，則非世人(有我執)的住處，非聖人(有法執)的愛處。「我於」表示一『那個』在藏海中。這是「恆常」的「宣說」。這真如藏海中的，不屬中間，不屬內外，乃是鎮常在說《法華經》(緣起法相)。雖是不具東西南北，然是「滿船空載月明歸」(不載因緣虛妄法，但是載滿真如法)。這歸入實際的，即是「便歸來」的。誰稱這是滯水的行履呢？唯有於佛性真如海得際限而現成。是為印證識水的印(依真如法緣起因緣法)。更可說是為印證空性海的印(妙有真如法)。或更可說是為印證濁泥的印(遍計虛幻法)。印水的印，必非是印海的印(即有情識水，不同於佛性真如識海)，更向上一層，當是印海的印(即有情識水的向上一層即是佛性真如識海)。是說海印(佛性識)、說浮水印(一元性有情識)、說泥印(二元性有情轉識)，即是謂心印。這從佛性真如親自傳承的心印，是印水、印泥、印空。

Samådhi is a realization; it is a saying. It is “in the night” when “the hand gropes for the pillow behind.” The “groping for a pillow” of “the hand groping for the pillow behind” “in the night” like this is not merely “hundreds of millions of tens of thousands of kalpas”; it is “in the ocean, I always only preached the Lotus Sutra of the Wondrous Dharma.” Because “he does not state, ‘I arise’,” “I am in the ocean.” The former “face”(truth-dharma) is the “I always preached” of “the slightest motion of a single wave and ten thousand waves follow”; and the latter “face”(Dependent origination-dharmas) is the Lotus Sutra of the Wondrous Dharma of “the slightest motion of ten thousand waves and a single wave follows.” Whether we wind up or let out “a line of a thousand feet” or ten thousand feet (dharmas of great chiliocosm), what we regret is that it “goes straight down.” The “former face” and “latter face” here are “I am on the face of the ocean.” They are like saying “the former head” and “the latter head.” The “former head” and the “latter head” are “putting a head on top on your head.” It is not that “in the ocean” there is someone. “I am [in] the ocean” is not “where the worldly dwell”; it is not “what is loved” by the sages. “I am in” alone “in the ocean.” This is the “preaching” of “always only.” This “in the ocean” “does not belong to the center”; it does not belong to “inside or outside”: it is “remaining forever,” “preaching the Lotus Sutra.” Though it is “not in east, west, north or south,” it is “I come home with a fully empty boat, laden with moonlight.” This true return is “immediately coming back home.” Who could call it the conduct of “getting drenched”? It is realized only at the limits of the way of the buddha. [We] take this as the seal of “sealing water.” Expressing it further, it is the seal of “sealing sky”; expressing it further, it is the seal of “sealing mud.” The seal of sealing water is not necessarily the seal of sealing the ocean. Beyond this, there must be further the seal of sealing the ocean. This is called the “ocean seal(nature of budda),” called the “water seal(karmic consciousness),” called the “mud seal(six consciousness, including eye, ear, nose, tongue, body, intellect),” called the “mind seal.” Singly transmitting the mind seal, [it] seals water, seals mud, seals the sky.

曹山元證大師因僧問：“承教有言，大海不宿死屍。如何是海？” 師云：“包含萬有。” 僧云：“為什麼不宿死屍？” 師云：“絕氣者不著。” 僧云：“既是包含萬有，為什麼絕氣者不著？” 師云：“萬有非其功絕氣。” 此曹山者，即雲居之兄弟也。洞山之宗旨，乃正的於此處也。今謂“承教有言”者，是佛祖之正教也，非凡聖之教，亦非附法之小教。

曹山元證大師因僧問：「承教有言，大海不宿死屍。如何是海？」 元證大師說：「包含萬有。」 僧問：「為什麼不宿死屍？」 元證大師說：「絕氣者不著。」 僧問：「既是包含萬有，為什麼絕氣者不著？」 元證大師說：「萬有非其功絕氣。」(原文『萬有非其功，絕氣有其德。』後面道元說：『萬有』是真如法所成的佛性海。識心緣起的法相，就是依佛性海真如法的錯認，而有的虛妄相) 這曹山元證大師，即雲居道庸禪師的兄弟。洞山法脈的宗旨，乃正是於此處。今日所謂「承教有言」，是指佛祖的正傳教法，非凡聖的法教，亦非附法的小教。

Once, a monk asked the Great Master Yuanzheng of Caoshan, “In the received teachings, there is a saying, ‘The great ocean does not house a dead body.’ What’s the ‘ocean’?” The master said, “It contains the ten thousand beings.” The monk said, “Then why doesn’t it house a dead body?” The master said, “Someone whose breath has stopped doesn’t belong.” The monk said, “If it contains the ten thousand beings, why is it that someone whose breath has stopped doesn’t belong?” The master said, “It’s not the merit of the ten thousand things to stop breathing.” This Caoshan was a [dharma] brother of Yunju. Dongshan’s essential message is right on the mark here. This “in the received teachings, there is a saying” refers to the correct teachings of the buddhas and ancestors; it is not the teachings of the commoners and nobles; it is not the lesser teaching of the subsidiary Buddha dharma.

“大海不宿死屍。”謂大海者，非內海、外海等，亦當非八海等。此等非學人之所疑。非但認非海之為海，亦認海之為海也。雖強為之海，然不可云大海也。大海必非八功德水之重淵，大海亦必非咸水之九重淵。眾法當為合成。大海豈止深水焉？是故，問著“如何是海”者，以大海尚不為人天所知，故道著大海也。欲問著之人，將以海執為動著也。

「大海不宿死屍」，所謂『大海』，非內海、外海等，亦當非八海等。這佛性真如海非學人等所能疑著的。佛性真如海是非但認非海(指識大)的為海，亦認海(指五大地水火風空所成真如法)的為海。雖勉強稱為海，然不可說是大海。大海必非八功德水(指緣起法界的法用)的重淵，大海亦必非咸水(與淡水相對的，有較多溶解物在其中，指緣起法的分別法界)的九重淵。眾真如法當為合成大海(佛性真如海)。大海豈止深水呢？所以，問著「如何是海」的，因為佛性真如大海尚不為人天所知，所以只說是『大海』。欲問著「如何是海」的人，常將以為大海是『動著』的源頭(即由大海而有動靜變化)。

“The great ocean does not house a dead body.” The “great ocean” here is not an inner ocean or outer ocean, not the eight oceans. These are not what a student asks about. He not only recognizes what is not the ocean as the ocean; he recognizes what is the ocean as the ocean. Even if we insist that they are oceans, they cannot be called the “great ocean.” The great ocean is not necessarily a deep abyss of the water of the eight virtues. The great ocean is not necessarily a ninefold abyss of salt water or the like. The dharmas combine to form it. Could the great ocean necessarily be nothing but deep water? Therefore, his question about the “great ocean” is speaking of the great ocean because the great ocean is as yet unknown to humans and gods. The person who would ask this [question] will try to shake his grasp of “ocean.”

謂“不宿死屍。”不宿者，當是“名頭來名頭打，暗頭來暗頭打”；死屍者，死滅也，“幾度逢春不變心”也。死屍者，人人全不見也，是故不知也。

所謂「不宿死屍」，這『不宿』，當是「名頭來名頭打，暗頭來暗頭打」(清明的念頭出現時，就奪那清明的觀照，不留觀照。若覺察到無念時，也奪了這無念的覺知，不留覺知。即不起有能所的分別覺識，即一元性)；而『死屍』，即是死滅(法滅)，「幾度逢春不變心」(真如法是法住法位)。『死屍』，是(有情識心的)人人無法覺察的，所以是不落入覺知的(即心法一如)。

In saying “it does not house a dead body,” “not housing” is “when the bright one comes, I hit the bright one; when the dark one comes, I hit the dark one.” “A dead body” is “dead ashes”; it is “how many springs has it met without changing its core?” A dead body is a thing people have never seen. Therefore, they do not know it.

師曰“包含萬有”者，是道著海也。所道得之宗旨者，非謂阿誰一物包含萬有，包含者，萬有也。非謂大海之包含萬有也。與佛面祖面相見者，亦且是錯認萬有也。包含之時，即便是山，亦非唯高高峰頭立；即便是水，亦非唯深深海底行。收者當如是，放者亦當如是。曰佛性海，曰毗盧藏海，但是萬有也。海面雖不見，然游泳之行履，無有疑著事。

元證大師說這「包含萬有」的，是說這佛性真如海。所說的意義是，不是有一個『誰』包含萬有，這包含的佛性真如海，即是緣起法的萬有(即兩者是一體的)。不是所謂大海的包含萬有(這種兩者是各自獨立的)。與佛面、祖面相見的，也就是錯認為萬有的。佛性真如包含的時節(即現成)，即便是所看到的山，亦非唯高高峰頭立(因為山只是依識心而有的分別影像)；即便是所看到的水，亦非唯深深海底行。收者當如是，放者亦當如是。說為佛性真如海，說為毗盧藏海，都只是說萬有。佛性真如海面雖不見，然游泳的行履(恁麼一元性緣起法相)，沒有可疑著事。

The master’s saying “it contains the ten thousand beings” is speaking of the ocean. What he is saying about the main point is not that some single thing contains the ten thousand beings: “containing” is the ten thousand beings. He does not mean that the great ocean contains the ten thousand beings. Saying “it contains the ten thousand beings” means it is just the great ocean. Although we do not know what they are, for now we call them “the ten thousand beings.” Even our encountering of the faces of the buddhas and the faces of the patriarchs are for now confused with the ten thousand beings. When they contain, even mountains are not only “standing on the highest mountain peak”; even water is not only “walking on the deepest ocean floor.” Taking in is like this; letting go is like this. We say “the ocean of the buddha nature,” or we say “the ocean of the womb of Vairocana”; these are simply the ten thousand beings. Though we may not see the face of the ocean, there are no doubts about the conduct of swimming.

比如道取“多福—叢竹”，（答曰）“一莖兩莖曲”，（或答曰）“三莖四莖”，亦是錯失萬有之行履，為何不云“千曲萬曲”也？為何不云“千叢萬叢”也？一叢之竹有如是道理，不可忘矣！曹山“包含萬有”之道著，則尚是萬有也。

比如說這句「多福—叢竹」(多福禪師的佛道)，或答說是「一莖兩莖曲」，或答說是「三莖四莖」，亦是錯失佛道萬有的行履，為何不說「千曲萬曲」呢？為何不說是「千叢萬叢」呢？一叢的竹有如是道理，不可忘矣！曹山「包含萬有」的說法，也還是屬於萬有。

For example, in speaking of “Duofu’s one grove of bamboo,” while [saying] “one or two stalks are bent” and “three or four stalks are slanted” is conduct that causes the loss of the ten thousand beings, why does he not say “a thousand are bent, ten thousand are bent”? Why does he not say, “a thousand groves, ten thousand groves”? We should not forget the reason why the bamboo of one grove are like this. Caoshan’s saying, “it contains the ten thousand beings,” is still the ten thousand beings.

曰“為什麼絕氣者不著”者，雖言誤為疑者之面目，然則，當是“是什麼心行”也。“從來疑著這漢”時，唯相見于“從來疑著這漢”也。是什麼處在？“為什麼絕氣者不著”也？“為什麼不宿死屍”也？這頭則“既是包含萬有，為什麼絕氣者不著”也？當知包含者，非著；包含者，不宿也。萬有設是死屍，然“不宿”則當直須萬年；“不著”則當是這老僧一著子。

說「為什麼絕氣者不著」這句，雖是說誤以為『疑者』(佛性識)的面目，然而，應當是問佛性識「是什麼心行」。正是「從來疑著這漢」時，唯相見於「從來疑著這漢」(即有情識遇見佛性識時，即證法時)。這是什麼處在？「為什麼絕氣者不著」呢？「為什麼不宿死屍」呢？這頭則是「既是包含萬有，為什麼絕氣者不著」呢？應當知道『包含』，就不是住『著』；『包含』，就是『不宿』(是依恁麼一元運作)。萬有假設是死屍，然「不宿」則當直須萬年；「不著」(是依恁麼一元運作)則當是這老僧向上一著子(禪僧對於佛法某一教理與修行之譬喻)。(這裡道元禪師是說：『死屍』、『絕氣者』這些真如法是一元性的，雖從識性面看有差別相，但從佛性面看是一體的，故是『不宿』、『不著』的不起差別覺識。)

The monk said, “Why is it that someone whose breath has stopped doesn’t belong?” Although this has the face of a mistaken question, it is “what are you thinking?” When it is “I’ve always had my doubts about this guy,” it is just an encounter with “this guy I’ve always had my doubts about.” “Where is it?” [is the question in] “why is it that someone whose breath has stopped doesn’t belong?” or “why doesn’t it house a dead body?” Here, [it is put,] “If it contains the ten thousand beings, why is it that someone whose breath has stopped doesn’t belong?” We should realize that containing is not “belonging”; containing is not “housing.” Although the ten thousand beings be dead bodies, “not housing(without discriminaton of the truth-dharma)” them means “just wait ten thousand years”; “not belonging(without discriminaton of the truth-dharma)” means “this old monk makes one move.”

曹山道：“萬有非其功絕氣。”謂萬有者，設為絕氣，設為不絕氣，亦當不著也。死屍設是死屍，然則，如有同參于萬有之行履，則須包含，則當為包含。萬有之前程後程，有其功，是非絕氣，所謂一盲引眾盲也。一盲引眾盲之道理，更為一盲引一盲，眾盲引眾盲也。眾盲引眾盲時，包含萬有，包含于包含萬有也。更有幾許大道非萬有哉？其功夫尚不現成，是為海印三昧也。

曹山元證大師說：「萬有非其功絕氣。」所謂『萬有』，設為絕氣(涅槃真如法)，設為不絕氣(依佛性恁麼的識性)，亦當不住著(是依恁麼一元性)。死屍(真如法)設是死屍，然而，如有共同參與於萬有的行履，則須包含於萬有，則當為『包含』。萬有的前程後程(是恁麼緣起法)，是有其法用功德，是非絕氣的(是有識心運作的)，所謂一盲引眾盲(因識而有轉七識，有識心依他起法，就有三千世界)。一盲引眾盲的道理，更有一盲(識住心)引一盲(界)，眾盲(七識住)引眾盲(三界眾生)。雖是眾盲引眾盲(因識而有轉七識)時，仍是包含萬有，是包含於包含萬有(是依於佛性海真如法而有)。更有幾許大道非萬有呢？『非絕氣』(識性)、『盲』(三界)只是其功夫尚不達佛性現成，都是為海印三昧。

Caoshan said, “It’s not the merit of the ten thousand things to stop breathing.” This means that, whether the ten thousand beings have stopped breathing(truth-dharma, Buddha nature), or whether they have not stopped breathing(karmic consciousness), they don’t belong. A dead body(truth-dharma) may be a dead body, but where there is conduct that studies together with the ten thousand beings, it should contain it, should be the containing of it. The prior state and subsequent state of the ten thousand beings have their merit: they have not stopped breathing. This is “a blind person(sentient being, karmic consciousness) leading the blind(trichiliocosm).” The principle of a blind person leading the blind is furthermore a blind person leading a blind person, or the blind leading the blind. When it is the blind leading the blind, it is “containing the ten thousand beings” itself containing “containing the ten thousand beings.” Further, in however many great ways there may be, where they are not the ten thousand beings, they will not manifest their concentrated effort. This is the ocean seal samadhi.

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