道元正法眼藏的一元思維(45)(英譯) 神通

《神通》  永平道元禪師 (英譯)

如是之神通者，是佛家之茶飯（事）也，諸佛今不懈怠（而行之）。此（神通者），有六神通，有一神通，有無神通，有最上通。以朝打三千、暮打八百為體。雖與佛同生，而不為佛所知；雖與佛同滅，而不壞佛。“上天”亦同條，“下天”亦同條，“修行”、“取證”，悉皆同條；同“雪山”，如“木石”。過去諸佛為釋迦牟尼佛之弟子，捧來袈裟，獻上寶塔。是時釋迦牟尼佛曰：“諸佛神通不可思議。”是故，當知現在、未來，亦復如是也。

如是的『神通』(恁麼緣起法的功德法用)，是佛家的茶飯事，諸佛今仍不懈怠而行此。此神通，有六神通，有一神通，有無神通，有最上通。以『朝打三千、暮打八百』(即指識心緣起諸差別法相)為體。雖與佛同生(性相一如)，而不為佛所知(即一元性的非慮知分別)；雖與佛同滅，而不壞佛。『上天』亦同條，『下天』亦同條，『修行』、『取證』，悉皆同條；同『雪山』，如『木石』(用八相成道(佛陀一生的化儀，總為八種相)，來說明緣起法的一元性性相一如)。過去諸佛為釋迦牟尼佛的弟子，捧來袈裟，獻上寶塔。是時釋迦牟尼佛說：「諸佛神通不可思議。」 所以，當知現在、未來，亦復如是。

Such spiritual powers are the tea and rice in the house of the buddha. The buddhas till now have not neglected them. Among them, there are the six spiritual powers; there is the one spiritual power; there is no spiritual power; there is the supreme spiritual power. They have taken the form of “morning blows, three thousand; evening blows, eight hundred.” Though they were born together with the buddha, they are not known by the buddha; though extinguished together with the buddha, they do not destroy the buddha. In ascending to the heavens, they do so together; in descending from the heavens, they do so together. Cultivating the practice and getting the verification, they do so together. They are the same as the Snowy Mountains, like trees and rocks. The buddhas of the past are the disciples of the Buddha Ûåkyamuni. They present him with a kasaya; they present him with a stupa. At this time, the Buddha said, “The spiritual powers of the buddhas are inconceivable.” This being the case, we know that the present and future are also thus.

大溈禪師者，釋迦牟尼佛以來直下三十七世之祖也，百丈大智之嗣法也。今之佛祖多出興於十方，無非大溈之遠孫，即是大溈之遠孫也。大溈有時臥次，仰山來參，大溈則轉面向壁臥。仰山曰：“慧寂是和尚之弟子，不用形跡。”大溈作起勢，仰山則出，大溈召曰：“寂子。” 仰山返。大溈曰：“當聽老僧說夢。”仰山低頭作聽勢。大溈曰：“為我原夢看！”仰山取來一盆水、一條手巾。大溈遂洗面。洗面了才坐，香嚴來。大溈曰：“我適來與寂子作一上之神通，不同小小。”香嚴曰：“智閑在下面，了了得知。”大溈曰：“子試道取！”香嚴則點來一碗茶。大溈譽曰：“二子之神通智慧，遙勝秋子、目連。”

大溈禪師，是釋迦牟尼佛以來直下三十七世的祖師，百丈大智的嗣法。今日的佛祖師多出興於十方，無非大溈的遠孫，就是大溈的遠孫。大溈有時臥次，仰山來參，大溈則轉面向壁臥。仰山說：「慧寂是和尚的弟子，不用形跡。」 大溈作起勢，仰山則出，大溈召說：「寂子。」 仰山返。大溈說：「當聽老僧說夢。」 仰山低頭作聽勢。大溈說：「為我原夢看！」 仰山取來一盆水、一條手巾。大溈遂洗面。洗面了才坐，香嚴來。大溈說：「我適來與寂子作一上的神通，不同小小。」 香嚴說：「智閑在下麵，了了得知。」 大溈說：「子試道取！」 香嚴則點來一碗茶。大溈讚譽說：「二子的神通智慧，遙勝秋子、目連。」(此公案原是佛道一元境中，大溈與二子的拈花微笑的『他心教誡』，所以大溈讚譽二子的神通智慧，遙勝秋子、目連，但不說迦葉。道元禪師則以所有恁麼緣起法都是諸佛行履，而更提醒公案中的所有諸佛行履即是神通的功德，是不同於小乘、外道的。佛道緣起法的功德法用是不落二元性的染污的，故不落入四相、時、界的邊際)

The Chan master Daguei was an ancestor in the thirty-seventh generation in direct descent from the Tathågata Ûåkyamuni; he was the dharma heir of Baizhang Dazhi. The present buddhas and ancestors who have arisen throughout the ten directions, not the direct distant progeny of Daguei, are the direct distant progeny of Daguei.

On one occasion, when Daguei was lying down, Yangshan came to visit him. Daguei turned and lay facing the wall. Yangshan said, “Huiji is the venerable’s disciple; perception and no need for appearances.” Daguei went to get up. As Yangshan was about to leave, Daguei called to him, “Huiji.” Yangshan came back. Daguei said, “Let me tell you of my dream.” Yangshan bent down to listen. Daguei said, “Can you interpret my dream for me?” Yangshan brought him a basin of water and a hand towel. Daguei washed his face. Just as he had finished washing his face and sat down, Xiangyan came in. Daguei said, “Master Ji and I just did “one surpassing” spiritual power. It wasn’t like the little stuff.” Xiangyan said, “Zhixian was below; I know all about it.” Daguei said, “You, sir, should try to say something.” Xiangyan went and made a cup of tea. Daguei praised them, saying, “The spiritual power and wisdom of these two masters exceeds that of Ûåriputra and Maudgalyåyana.”

欲知佛家之神通，當參學大溈之道取。“不同小小”故，作是學者，名為佛學；不是學者，不名佛學。此是嫡嫡相傳之神通智慧也。更莫學西天竺國外道二乘之神通及論師等之所學。

欲知佛家的神通，當參學大溈的說明。因是『不同小小』，作是學的，名為佛學；不如是學的，不名佛學。此是嫡嫡相傳的神通智慧。更莫學西天竺國外道、二乘的神通及論師等的所學。

If we wish to understand the spiritual powers of the house of the buddha, we should study Daguei’s saying. Because it “wasn’t like the little stuff,” to engage in its study is called Buddhist study; not to study it is not called Buddhist study. It is the spiritual power and wisdom transmitted from heir to heir. We are not to go on to study what is studied by such as the treatise masters or the spiritual powers of the outsiders and the two vehicles in the land of the Western Heavens of Sindh.

今參學大溈之神通，雖為無上（之神通），然且有一上之見聞。謂自“臥次”以來，有“轉面向壁臥”，有“起勢”，有“召寂子”，有“說個夢”，有“洗面了才坐”，有“仰山又低頭聽”，有“盆水來、手巾來。”所以，大溈曰：“我適來與寂子作一上之神通。”

今參學大溈的神通，雖為無上的神通，然且有一上的見聞。說自『臥次』以來，有『轉面向壁臥』，有『起勢』，有『召寂子』，有『說個夢』，有『洗面了才坐』，有『仰山又低頭聽』，有『盆水來、手巾來。』所以，大溈說：「我適來與寂子作一上的神通。」

Now, in studying Daguei’s spiritual powers, though they may be unsurpassed, we have [here] “one surpassing” perception [of them]. Beginning with “when he was lying down,” we have “he turned and lay facing the wall”; we have “he went to get up”; we have “he called, ‘Master Ji’”; we have “let me tell you of my dream”; we have “he had finished washing his face and sat down”; we have “Yangshan bent down to listen”; we have “he brought a basin of water and a wash cloth.” Of such [acts], Daguei says, “Master Ji and I just did ‘one surpassing’ spiritual power.”(means: the lying down, turned, facing the wall, get up, and so on, all the action are the spiritual powers of Buddha.)

當學此神通！佛法正傳之祖師，乃如是謂也。莫不謂說夢洗面，必定是一上之神通也。既言“不同小小”，當不與小乘、小量、小見相同，當亦不同於十聖三賢等。彼等皆習小神通，只得小量身，不及佛祖之大神通。此即是佛神通也，佛向上之神通也。習此神通之人，不應為（天）魔外（道）所動。經師論師者未曾聞之，聞之亦難信受。二乘外道、經師論師等者，習小神通，不習大神通。諸佛則住持大神通，相傳大神通。此是佛神通也。若非佛神通，則不有“盆水來，手巾來”，無“轉面向壁臥”，無“洗面了才坐。”

當學此神通！佛法正傳的祖師，乃如是說的。沒有不是說『說夢洗面』，必定是一上的神通。既說『不同小小』，當不與小乘、小量、小見相同，當亦不同於十聖三賢等。彼等皆習小神通，只得小量身，不及佛祖的大神通。此即是佛神通，佛向上的神通。習此神通的人，不應為天魔外道(二元性的染污)所動。經師論師者未曾聽聞，聞到亦難信受。二乘外道、經師論師等者，習小神通，不習大神通。諸佛則住持大神通，相傳大神通。此是佛神通。若非佛神通，則不有『盆水來，手巾來』，無『轉面向壁臥』，無『洗面了才坐。』

We should study these spiritual powers. The ancestral masters who correctly transmit the buddha dharma speak like this. Do not fail to say that [Gueishan] was “telling his dream and washing his face”; we should be certain that this is [as he says] “‘one surpassing’ spiritual power.” Since he says, “it wasn’t like the little stuff,” it must not be the same as the small vehicle, a small measure, a small view. It must not be the same as the “ten holy and three wise.” They all learn the small spiritual powers and only aquire small stature; they do not reach the great spiritual powers of the buddhas and ancestors. These are “the spiritual powers of a buddha,” “the spiritual powers beyond the buddha.” Those who would learn these spiritual powers should not be moved by Måra or the outsiders. What the sutra masters and treatise masters have never heard is hard [for them] to believe even when they do hear it. The two vehicles, the outsiders, the sutra masters and treatise masters, and the like, learn the small spiritual powers; they do not learn the great spiritual powers. The buddhas maintain the great spiritual powers; they transmit the great spiritual powers. These are the spiritual powers of a buddha. If they were not “the spiritual powers of a buddha,” [Yangshan] would not “bring a basin of water and a hand towel”; there would be no “he turned and lay facing the wall”; there would be no “after he had finished washing his face and sat down.”

為此大神通力所趨，亦有小神通等。大神通接小神通，小神通不知大神通。小神通者，謂毛吞巨海，芥納須彌也；又，即身上出水，身下出水等也。又，五通、六通，皆是小神通也。此等類，於佛神通者，夢也未見聞也。謂五神通、六神通為小神通者，五神通、六神通為修證所污染，時處得斷際也；在生而不現身後，在自己而非他人；現此土而不現他土。雖是不現而現，然現時則不得現。

為此大神通力(指佛性真如的恁麼一元性)所趨，亦有小神通(指三界識心的恁麼二元性)等。大神通接小神通，小神通不知大神通。『小神通』，是說毛吞巨海，芥納須彌；又，即身上出水，身下出水等。又，五通、六通，皆是小神通。此等流類，對於佛神通，是夢也未見聞。說五神通、六神通為小神通，因五神通、六神通是落入四相與二元性，為修證分兩頭所污染，時處得斷際(有時間、空間相)；在生而不現身後(有壽者相)，在自己而非他人(有我相)；現此土而不現他土(有界限)。雖是不現(非緣起)而現，然現時(緣起時)則不得現。

Covered by the power of these great spiritual powers, there are also the small spiritual powers. The great spiritual powers take in the small spiritual powers;  the small spiritual powers do not know the great spiritual powers. By “small spiritual powers,” we mean “a hair follicle swallowing the vast ocean, a mustard seed containing Sumeru.” Or “emitting water from the upper body, emitting fire from the lower body,” and the like. Further, the five powers or six powers are all small spiritual powers. These types have never experienced “the spiritual powers of a buddha” even in their dreams. To say that the five powers or six powers are small spiritual powers is [to say that] the five powers and six powers are defiled by practice and verification; they are cut off in time and place. While we have them in life, they do not appear after the body. They belong to the self and not to others. Though they may appear in this land, they do not appear in other lands. Though they may appear when we do not show them, they fail to appear when it is time to show them.

此大神通則不然。諸佛之教行證，同于神通中現成。非但現成于諸佛之邊際，亦現成于佛之向上。神通為佛之化儀，實不可思議也。現於有身之先，（然）不關三際。若非佛神通，則無諸佛之發心、修行、菩提、涅槃。今無盡法界海之常不變，皆是佛神通也。非但毛吞巨海，亦毛保任巨海也，毛現巨海也，毛吐巨海也，毛使巨海也。一毛吞卻、吐卻巨海時，若但一盡法界如是，則莫學不更有盡法界。芥子納須彌等，亦復如是。亦有芥吐須彌及芥現法界、現無盡藏海者。毛吐巨海、芥吐巨海時，於一念亦吐卻，于萬劫亦吐卻也，以萬劫、一念同由毛、芥吐卻故。毛、芥更由何而得耶？即由神通得也。以此得即是神通故，但將神通出生神通而已。當學其更非三世之存沒。諸佛唯遊戲於此神通也。

此大神通則不然。諸佛的教行證，同於神通中現成。非但現成於諸佛(一元性識性)的邊際，亦現成於佛的向上(佛性真如)。神通為佛的化儀，實不可思議。現於有身的先，然而不關三際(即是一元性，不落四相)。若非佛神通，則無諸佛的發心、修行、菩提、涅槃。今無盡法界海的常不變，皆是佛神通(佛性恁麼的真如法住法位)。非但毛(佛性識)吞巨海(真如法海)，亦毛保任巨海，毛現巨海，毛吐巨海，毛使巨海。一毛吞卻、吐卻(恁麼緣起滅)巨海時，若但一盡法界如是，則莫學不更有盡法界。芥子(佛性真如法)納須彌等，亦復如是。亦有芥吐須彌及芥現法界、現無盡藏海。毛吐巨海、芥吐巨海時，於一念亦吐卻，於萬劫亦吐卻，以萬劫、一念同由毛、芥吐卻故。毛、芥更由何而得呢？即由神通(佛性真如恁麼)得。因此得即是神通，但將神通(佛性真如恁麼而有識性與真如法)出生神通(識心依真如法緣起)而已。當學其更非三世的存沒。諸佛唯遊戲於此神通。

These great spiritual powers are not like this. The teaching, practice, and verification of the buddhas are equally brought to realization in the spiritual powers. They are not realized only in the vicinity of the buddhas; they are also realized “beyond the buddhas.” The manner of converting [beings] of “the buddha of the spiritual powers” is truly inconceivable. It appears before he has a body; its appearance has nothing to do with the three junctures. If it were not for “the spiritual powers of a buddha,” there would never be the production of the thought, the practice, the bodhi or the nirvåna of the buddhas. The ocean of this inexhaustible dharma realm, constant and unchanging, is all “the spiritual powers of a buddha.” It is not only that “a hair follicle swallows the vast ocean”: a hair follicle maintains the vast ocean, a hair follicle expresses the vast ocean, a hair follicle vomits the vast ocean, a hair follicle employs the vast ocean. When the entire dharma realm has been swallowed into and vomited forth by one hair follicle, we are not to learn that, since the one entire dharma realm has become like this, there must be no more dharma realm. “A mustard seed containing Sumeru” is the same: a mustard seed vomiting Sumeru and a mustard seed expressing the dharma realm are also “the ocean of the inexhaustible treasury.” When a hair follicle vomits forth the vast ocean or a mustard seed vomits forth the vast ocean, they vomit it forth in a single moment; they vomit it forth in ten thousand kalpas. Since the ten thousand kalpas and the single moment have both been vomited forth from the hair follicle and the mustard seed, how are the hair follicle and mustard seed themselves obtained? They have been obtained from the spiritual powers. Since this obtaining is itself the spiritual powers, this is just the spiritual powers giving rise to the spiritual powers. We should learn that the three worlds have no other persistence or perishing. The buddhas disport themselves only in these spiritual powers.

龐居士蘊公者，祖席之偉人也，非但參學於江西、石頭兩席，亦多相見、相逢於有道之宗師。有時曰：“神通並妙用，運水及搬柴！”此道理，須善能參究。謂“搬水”者，即運載水也。有自作自為、他作他為而運載水者。是即神通也。知者雖是有時，然神通是神通也。人之不知，非其法廢，非其法滅。人不知，而法者法爾也。雖不知運水之為神通，然神通之搬水則不退也。“搬柴”者，搬運柴木也。比如六祖之昔。朝打三千不知是神通，暮打八百不覺是神通，然其是神通之現成也。

龐居士蘊公，是祖席的偉人，非但參學於江西馬祖、石頭西遷兩席，亦多相見、相逢於有道的宗師。有時說：「神通並妙用，運水及搬柴！」 此道理，須善能參究。所謂『搬水』，即是運載水。有自作自為、他作他為而運載水的(各個眾生的行履)。是即神通。知者(即落入二元慮知)雖是有時，然神通(公案現成的法用)是神通。人的不知，非其法廢，非其法滅(緣起法是一元性，雖不落識心的慮知，但不碍相用)。人不知，而法者法爾。雖不知運水的為神通，然神通的搬水則不退。『搬柴』，是搬運柴木。比如六祖往昔。朝打三千(緣起法)不知是神通，暮打八百(緣起法)不覺是神通，然其是神通的現成。

The layman Pang Yun was an extraordinary person of the ancestral seat. He not only studied at the two seats of Jiangxi and Shitou, he met and encountered many masters of the school possessed of the way. Once he said, “The spiritual powers and the wondrous functions: bearing water and carrying firewood.” We should investigate well the rationale [of this saying].

[The term] unsui [in this saying] means to transport water. Doing it oneself by oneself, another doing it by another, water is transported. This is “the buddha of spiritual powers.” Although our knowledge of them may be at a certain time, the spiritual powers are the spiritual powers. It is not that, when people do not know them, their dharma is destroyed or their dharma is extinguished. Even though people do not know it, the dharma is the dharma as it is. Even if we do not know that bearing water is the spiritual powers, that the spiritual powers are bearing water is irreversible.

[The term] hansai [in the saying] means to carry firewood, as the Sixth Patriarch once did. Although we may not recognize “morning blows, three thousand” as the spiritual powers, although we may not think of “evening blows, eight hundred” as the spiritual powers, they are the realization of the spiritual powers.

誠乎聞諸佛如來之神通妙用者，必當得道也。是故，一切諸佛之得道，必於此神通力而成就之。然則，今小乘之(謂)“出水”，雖云小神通，然須參學“運水”之大神通。運水搬柴今未衰，未為人所廢。是故，自昔至今，由此傳彼，無須臾退轉者，神通之妙用也。此是大神通也，不可與小小同。

誠乎聞諸佛如來的神通妙用，必當得道。所以，一切諸佛的得道，必於此神通力而成就。然而，今小乘的所謂『出水』，雖說是小神通，然須參學『運水』的大神通。運水搬柴今未衰，未為人所廢。所以，自昔至今，由此(識心)傳彼(識心)，無須臾退轉，是神通的妙用。此是大神通，不可與小小同。

Indeed, one who perceives the spiritual powers and wondrous functions of the buddhas, the tathågatas, will inevitably attain the way. Therefore, the attainment of the way of all the buddhas has always been accomplished through these spiritual powers. This being the case, while the emitting of water [from the body] in the small vehicle may be a spiritual power, we should study the fact that the bearing of water is a great spiritual power. Bearing water and carrying firewood have never been discarded, nor have people neglected them. That they have, therefore, from ancient times to the present, been handed down from this [person] to that, without ever reverting for a moment, is the spiritual powers and wondrous functions. This is the great spiritual powers; they cannot be the same as “the little stuff.”

洞山悟本大師昔侍雲嚴時，雲嚴問：“如何是价子神通妙用？” 時洞山叉手近前而立。雲嚴又問：“如何是神通妙用？”洞山珍重而出。此（一段）因緣，實為神通之承言會宗也，神通之事存函蓋合也。須知神通妙用者，當有兒孫，其為不退者也；當有高祖，其為不進者也。莫亂謂其與外道、二乘相等！

洞山悟本大師昔侍雲嚴時，雲嚴問：「如何是价子神通妙用？」 時洞山叉手近前而立。雲嚴又問：「如何是神通妙用？」 洞山珍重而出。此一段因緣，實為神通的承言會宗，神通的理事存函蓋合。須知神通妙用，是當有兒孫，其為不退失；當有高祖，其為不轉進(即單傳不失)。莫亂說其與外道、二乘相等！

Once, when the great master Dongshan Wuben was attending Yunyan, Yunyan asked him, “What are Master Jie’s spiritual powers and wondrous functions?” Dongshan joined his hands, stepped forward, and stood. Yunyan asked again, “What about the spiritual powers and wondrous functions?” Dongshan paid his respects and left.

Truly, in this episode, there is “receiving the words, understanding their sense” of the spiritual powers; there is “things exist, box and lid matching” of the spiritual powers. We should realize that the spiritual powers and wondrous functions must have their children and grandchildren, those who do not revert; they must have their eminent ancestors, those who do not advance. Do not foolishly think that they should be the same as the outsiders and two vehicles.

佛道有身上身下之神變神通，今盡十方界者，是沙門一只真實體也。九山、八海乃至性海、薩婆若海水，全於其身上、身下身中而出水；又於非身上、非身下、非身中而出水。乃至出火者，亦復如是。非但水火風等，身上亦出佛，身下亦出佛；身上亦出祖，身下亦出祖也；身上亦出無量阿僧祗劫，身下亦出無量阿僧祗劫也；身上亦出法界海，身上亦入法界海也。非但如此，更者吐卻七八個世界國土，吞卻兩三個世界國土者，亦復如是。今四大、五大、六大、諸大、無量大者，同為其出沒之神通，同為其吞吐之神通。今大地虛空之面面者，亦為其吞卻、吐卻也。以芥粒所轉為力量，以毫毛所支為力量。由識知所不及而同生，且住持識知之所不及，實歸於識知之所不及。實不關乎短長之佛神通之變相，偏擬舉其而測量乎？

佛道有身上、身下的神變神通，今盡十方界，是沙門一只真實身體。九山、八海乃至性海、薩婆若海水，全於其身上、身下、身中而出水(識性正報肉身的淚水、鼻涕、口沫、血液、淋巴液、尿液、糞屎等)；又於非身上、非身下、非身中(真如法水大)而出水。乃至出火，亦復如是。非但水火風等，身上亦出佛(佛法相)，身下亦出佛(真如佛識)；身上亦出祖(祖師法相)，身下亦出祖(一元性有情識)；身上亦出無量阿僧祗劫，身下亦出無量阿僧祗劫；身上亦出法界海，身上亦入法界海。非但如此，更者吐卻七八個世界國土，吞卻兩三個世界國土的，亦復如是(見『都機』章：舒州投子山慈濟大師因僧問：「月未圓時如何？」慈濟大師說：「吞卻三個四個。」僧說：「圓後如何？」慈濟大師說：「吐卻七個八個。」)。今四大、五大、六大、諸大、無量大，是同為其出沒的神通，同為其吞吐的神通。今大地虛空的面面，亦為其吞卻、吐卻。以芥粒(佛性真如法)所轉為力量，以毫毛(三界有情識)所支為力量。由二元性識知所不及而同生，且住持一元性是識知的所不及，實歸於識知的所不及(即處恁麼緣起一元性)。實不關乎短長的佛神通的變相(即『一境四心』的道理)，偏擬舉其而測量嗎？

On the way of the buddha, there are the spiritual transformations and spiritual powers of the upper body and the lower body. This entire world of the ten directions is “the one true body of the sramana.” The [waters of] “the nine mountains and eight oceans,” down to “the ocean of the nature,” the waters of “the ocean of sarvajña,” are all water emitted from the upper body and lower body. Again, they are the water emitted from the non-upper body, the non-lower body, the non-mid body; and so on, down to the fire emitted [from the body, which] is also like this. This is not only [true of] water, fire, wind, and so on: not only are buddhas emitted from the upper body, and buddhas emitted from the lower body, and ancestors emitted from the upper body, and ancestors emitted from the lower body, and immeasurable asamkhyeya-kalpas emitted from the upper body, and immeasurable asamkhyeya-kalpas emitted from the lower body, and the ocean of the dharma realm emitted from the upper body, and the ocean of the dharma realm absorbed in the upper body; but also the vomiting out of seven or eight lands of this world and the swallowing up of two or three, are also like this. The four elements, the five elements, the six elements, the various elements, the incalculable elements — all are the spiritual powers emitted and submerged, the spiritual powers swallowed and vomited. The present great earth and empty space, in every direction, are swallowed up and vomited forth. Their strength is their being turned by the mustard seed; their strength is their being connected to the hair seed. Born together where knowledge does not reach; they abide where knowledge does not reach; they return where knowledge does not reach. The marks of the transformations of the “spiritual powers of the buddha,” which surely have nothing to do with short or long — how could we merely consider them in terms of [their] measurement?

昔五通仙人事奉佛時，仙人問：“佛有六通，我有五通，如何是那一通？”佛時召仙人而曰：“五通仙人。”仙人應諾。佛云：“那一通，爾問我。”此（一段）因緣，須善能參究！仙人如何知佛有六通？佛有無量神通智慧，非但六通。雖只見六通，然六通亦非可窮盡，況乎于其餘之神通，如何夢見？

昔五通仙人事奉佛時，仙人問：「佛有六通，我有五通，如何是那一通？」 佛時召仙人而說：「五通仙人。」 仙人應諾。 佛說：「那一通，爾問我。」(《聯燈會要》卷一 世尊章) 此一段因緣，須善能參究！仙人如何知佛有六通？佛有無量神通智慧，非但六通。雖只見六通，然六通亦非可窮盡，況乎於其餘的神通，如何夢見？

Long ago, when a seer with the five powers was serving the Buddha, the seer asked, “The Buddha has six powers; I have five powers. What is that one power?” The Buddha called the seer, saying, “Seer with the five powers.” The sage responded. The Buddha said, “That one power, ask me about it.”

We should study this episode very well. How could the seer know that the Buddha has six powers? The Buddha has immeasurable spiritual powers and wisdom, not just six powers. Even if one looks only at his six powers, the six powers cannot be exhausted. How much less, when it comes to the rest of the [Buddha’s] spiritual powers, could [he] even dream of them?

且問：仙人雖見釋迦老子，然其見佛否乎？雖云見佛，然其見釋迦老子否乎？雖已得見釋迦老子，雖已見佛，然其見五通仙人否乎？當如是問著之！於此問處，當學用葛藤，亦當學斷葛藤。況（謂）“佛有六通”，且不及算數鄰居之珍寶也！

且問：仙人雖見釋迦老子，然其見佛否呢？雖說見佛，然其見釋迦老子否呢？雖已得見釋迦老子，雖已見佛，然其見五通仙人(心法一如)否呢？(即道元喆難仙人不知佛法一元性的道理)當如是深入問著！於此問處，當學用葛藤，亦當學斷葛藤。何況所說『佛有六通』，且不及算數鄰居的珍寶！

Now, let us ask [a few questions]. We should ask, even if the seer may have seen the old master Ûåkya, has he seen the buddha or not? Even if he has seen the buddha, has he seen the old master Ûåkya or not? We should ask, even if he has seen the old master Ûåkya, even if he has seen the buddha, has he seen the seer with the five powers or not? In this questioning, [one] should study “using entanglements”; [one] should study “entanglements cut off.” How much less does [the question of] the buddha having six powers reach [the level of] “counting the neighbor’s valuables”?

今釋迦老子道之“那一通，爾問我”之意如何？其非謂仙人有那一通，亦非言仙人無。雖為之說“那一通”之通與塞，然仙人如何通“那一通？”所以，仙人雖有五通，然非“佛有六通”中之五通。仙人通，雖通破佛通之所通，然仙人如何通得佛通？若仙人能通佛之一通，則須由此通而通於佛也。見仙人而有相似於佛通者，見佛儀而有相似於仙通者，雖是佛儀，然須知其非佛之神通也。若不通，則五通皆不與佛同也。

今釋迦老子說的『那一通，爾問我』的意思如何？其不是說仙人有那一通，亦不是說仙人無。雖為了說『那一通』的通與塞，然而仙人如何通『那一通？』 所以，仙人雖有五通，然不是『佛有六通』中的五通。仙人通，雖通破佛通的所通，然仙人如何通得佛通？若仙人能通佛的一通，則須由此通而通於佛。見仙人而有相似於佛通的，見佛儀而有相似於仙通的，雖是佛儀，然須知其非佛的神通。若不通，則五通皆不與佛同。

What about the point of the old master Ûåkya saying here, “That one power, ask me about it”? He does not say the seer has “that one power” he does not say the seer lacks it. Even if he explains the penetration or obstruction of “that one power,” how can the seer penetrate “that one power”? For, though the seer has the five powers, they are not the five powers in “the buddha has six powers.” Even if the powers of the seer get utterly penetrated in what the powers of the Buddha penetrate, how could the powers of the seer penetrate the powers of the buddha? If the seer could penetrate even one power of the buddha, by this penetration he should penetrate the buddha. When we look at the seer, he has something resembling the powers of the buddha; when we look at the deportment of the buddha, it has something resembling the powers of the seer. Though this may be [true of] the deportment of the buddha, we should realize that [such deportment] is not the spiritual powers of the buddha. Since they do not penetrate [the buddha], none of the five powers is the same as [those of] the buddha.

（仙人）忽問那一通，有何用？釋迦老子之旨者，謂可問一通，問那一通，則當問那一通。一通者，仙人亦無所及之處也。是故，佛之神通與其他之神通，神通名字雖同，然神通之義則殊異也。以此，臨際院慧照大師云：“古人云：‘如來舉身相，為順世間情；恐人生斷見，權且立假虛名。假言三十二，八十也空聲。有身非覺體，無相乃真形。’你道佛有六神通是不可思議。一切諸天、神仙、阿修羅大力鬼亦有神通，應是佛否？道流莫錯！祗如阿修羅與天帝釋戰，戰敗領八萬四千眷屬，入藕孔中藏，莫是聖否？如山僧所舉，皆是業通依通。夫如佛六通者不然。入色界不被色惑，入聲界不被聲惑，入香界不被香惑，入味界不被味惑，入觸界不被觸惑，入法界不被法惑。所以達六種色聲香味觸法，皆是空相，不能系縛。此無依道人，雖是五蘊漏質，便是地行神通。道流！真佛無形，真法無相！你祗麼幻化上頭作模作樣，設求得，皆是野狐狸精魅，並不是真佛，是外道見解。”

仙人忽問那一通，有何用？釋迦老子的意思，是說可問一通，問那一通，則當問那一通。『一通』，是仙人亦無所及之處。所以，佛的神通與其他的神通，神通名字雖同，然神通的義則殊異。因此，臨際院慧照大師說：「古人說：『如來舉身相，為順世間情；恐人生斷見，權且立假虛名。假言三十二，八十也空聲。有身非覺體，無相乃真形。』 你道佛有六神通是不可思議。一切諸天、神仙、阿修羅大力鬼亦有神通，應是佛否？道流莫錯！祗如阿修羅與天帝釋戰，戰敗領八萬四千眷屬，入藕孔中藏，莫是聖否？如山僧所舉，皆是業通(業力功德)、依通(依報功德)。夫如佛六通者不然。入色界不被色惑，入聲界不被聲惑，入香界不被香惑，入味界不被味惑，入觸界不被觸惑，入法界不被法惑(即不落入二元分別)。所以達六種色聲香味觸法，皆是空相，不能系縛。此無依道人，雖是五蘊漏質，便是地行神通。道流！真佛無形，真法無相！你祗麼幻化上頭作模作樣，設求得，皆是野狐狸精魅，並不是真佛，是外道見解。」(《臨濟錄》示眾)

What is the use of [his] immediately asking about “that one power”? The old master Ûåkya’s point is that he should be asking about even one power. He [should be] asking about “that one power”; he should be asking about “that one power.” Even one power is not something the sage could reach. This being the case, [when we speak of] “the spiritual powers of the buddha” and the spiritual powers of others, while the term “spiritual powers” may be the same, the meaning “spiritual powers” is very different. In regard to this [we have the following]. The great master Huizhao of Linji cloister said, “An ancient has said, The Tathågata’s presentation of the bodily marks is done to accord with the sentiments of the worldly. Lest people produce nihilistic views, we expediently set up vacuous names. We provisionally speak of the thirty-two and the eighty, just empty sounds. Having a body is not the substance of his enlightenment; Having no marks is his true form. You say that the buddha has six powers, and that they are inconceivable. All the heavenly beings, transcendent seers, asuras, and powerful spirits have spiritual powers. Does this make them buddhas? Followers of the way, don’t be mistaken. The asuras battled with the Heavenly King Ûakra; defeated in battle, they led their eighty-four thousand followers to hide inside a lotus root. Are they not holy ones? What this mountain monk has mentioned are all karmic powers or dependent powers.

They are not like the six powers of the buddha. He enters the realm of form without being deluded by form, enters the realm of sound without being deluded by sound, enters the realm of smell without being deluded by smell, enters the realm of taste without being deluded by taste, enters the realm of touch without being deluded by touch, enters the realm of dharma without being deluded by dharma. Therefore, when he realizes that the six types — form, sound, smell, taste, touch, and dharma — are all empty marks, they cannot bind this person of the way who depends on nothing. Though his is the defiled quality of the five aggregates, it is yet the spiritual power of walking the earth.

Followers of the way, the true buddha is without form; the true dharma is without marks. You are just making models and making patterns on top of phantom transformations. Even supposing you get something through your seeking, it will all be fox spirits. None of it is the true buddha, it is the view of the outsiders.”

是故，諸佛之六道神通者，當非一切諸天、鬼神及二乘等之所能及，之所能測也。佛道之六通者，唯佛道之佛弟子單傳，外人所不傳也。佛六神通，單傳於佛道；未單傳者，則不可知佛之六通也。須參學；不單傳佛之六神通者，不可為佛道之人也。

所以，諸佛的六道神通，當非一切諸天、鬼神及二乘等的所能及，所能測。佛道的六通，是唯佛道的佛弟子單傳，外人所不傳。佛六神通，單傳於佛道；未單傳的，則不可知佛的六通。須參學；不單傳佛的六神通，不可為佛道的人。

This being the case, the six spiritual powers of the buddhas are not something that could be reached by, not something that could be reckoned by, any of the heavenly beings or demonic spirits, or by the two vehicles and the like. The six powers of the way of the buddha have been singly transmitted only by the disciples of the buddha on the way of the buddha; they are not something transmitted by others. The six powers of the buddha are singly transmitted on the way of the buddha; those that do not uniquely transmit them cannot be expected to know them. We should study that those who have not singly transmitted the six powers of the buddha are not people of the way of the buddha.

百丈大智禪師云：“眼耳鼻舌，各各不貪染一切有無諸法，是名受持四句偈，亦名四果。六人無跡，亦名六神通。祗如今但不被一切有無諸法礙，亦不依住知解，是名神通。不守此神通，是名無神通。如云無神通菩薩，蹤跡不可得尋，是佛向上人，最不可思議人，是自己天。”

百丈大智禪師說：「眼耳鼻舌，各各不貪染一切有無諸法，是名受持四句偈(即無四相)，亦名四果阿羅漢(斷末那我執識達心法一元境)。六人無跡(六根識的無分別一元性)，亦名六神通(成所作智)。祗如今但不被一切有無諸法礙，亦不依住知解，是名神通(恁麼緣起法用功德)。不守此神通，是名無神通。如說無神通菩薩(即一元性識性)，蹤跡不可得尋，是佛向上(真如佛識)人，最不可思議人，是自己天(真如境界)。」(《天聖廣燈錄》卷九 百丈章)

The Chan master Baizhang Dazhi said, “The eyes, ears, nose, and tongue are each without the stain of craving for all the dharmas, whether being or non-being — this is called “keeping the four-phrase verse”; it is also called “the four fruits.” The “six entrances” without traces are also called “the six spiritual powers.” To be unobstructed by all the dharmas, whether being or nonbeing, and not to rely on the understanding — this is called “spiritual power.” Not to guard this spiritual power — this is called “no spiritual power.” Such is the bodhisattva of no spiritual powers, whose foot prints cannot be found. He is a human beyond the buddha, the most inconceivable human. [He] is “the heavenly being of the self.”

今佛佛祖祖相傳之神通，如是也。諸佛之神通者，“佛向上人”也，“最不可思議人”也；“是自己天”也，“無神通菩薩”也。知解“不依住”也，神通“不守此”也，一切諸法不被礙也。今佛道之有六神通，諸佛傳持而來，久矣！無一佛不傳持之。若不傳持，即非諸佛。其六神通者，明究“六人”於“無跡”中也。謂無跡者，古人云：“六般神用空不空，一顆圓光非內外。”“非內外”者，當是無跡。無跡而修行、參學、證入，則不動著六入也。謂不動著者，動著則有三十棒分也。

今佛佛祖祖相傳的神通，是如此。諸佛的六神通，是『佛向上人』，『最不可思議人』；『是自己天』，『無神通菩薩』。知解『不依住』，神通『不守此』，一切諸法不被礙。今佛道的有六神通，諸佛傳持而來，久矣！無一佛不傳持這。若不傳持，即非諸佛。這六神通，是明究『六人』(根識)於『無跡』(即無四相一元性的能所一如)中。所謂『無跡』，是古人所說：「六般神用空不空，一顆圓光非內外。」(永嘉玄覺的《證道歌》) 『非內外』的一元性，當是無跡。無跡而修行、參學、證入，則不動著六入。所謂『不動著』，動著則有三十棒分(即落入二元性就有三業十善惡)。(《碧巖錄》第六云：「莫動著，動著三十棒。」)

The spiritual powers transmitted here by buddha after buddha and ancestor after ancestor are like this. The spiritual powers of the buddhas are “the being beyond the buddha,” the most inconceivable being,” “the heavenly being of the self,” “the bodhisattva of no spiritual powers,” “the understanding not relying,” “the spiritual powers not guarding this,” “all the dharmas not being obstructed.” There are now in the way of the buddha the six spiritual powers. The buddhas have transmitted and kept them for a long time. Not a single buddha has failed to transmit and keep them. Those who do not transmit and keep them are not buddhas. Those six spiritual powers clarify, “without traces,” “the six entrances.” To say, “without traces,” [means what] an ancient has said, “The six types of spiritual functions are empty and not empty. The one circle of light, with neither inside nor outside.” “Neither inside nor outside” must be “without traces.” When, “without traces,” we practice, study, and verify, we do not move “the six entrances.” To say, “we do not move,” means, the one who moves deserves thirty blows.

是故，六神通者，須如是參究！若非佛家之嫡嗣，有誰能聞如是之理！但莫亂向外馳走誤以其為歸家之行履！又，四果者，雖是佛道之調度，然無正傳之三藏也。算沙之輩，踸踔之類。如何可得此四果耶？得小為足之類，亦非參究之所能達。但當佛佛相傳者也。謂四果者，受持四句偈也；謂受持四句偈者，於一切有無諸相，眼耳鼻舌，各各不貪染也。不貪染者，不污染也。謂不污染者，平常心也。吾常於此切也。

所以，『六神通』，須如是參究！若非佛家的嫡嗣，有誰能聞如是的法理！但莫亂向外馳走誤以其為歸家的行履！又，『四果』，雖是佛道的調度，然無正傳的三藏。是算沙之輩，踸踔之類。如何可得此四果呢？得小為足之類，亦非參究的所能達。但當佛佛相傳者。所謂『四果』，是受持四句偈；所謂『受持四句偈』(即金剛經的無我、人、眾生、壽者四相)，是於一切有無諸相，眼耳鼻舌，各各不貪染。不貪染，是不污染(不落入二元性)。所謂不污染，是平常心(有差別而無分別的『類之弗齊，混責之處』)。是『吾常於此切』。

This being the case, we should study the six spiritual powers in this way. Those who are not legitimate heirs of the house of the buddha — which of them has even heard of this principle? They just mistake chasing about outside for the observances of coming home. Further, while “the four fruits” may be utensils on the way of the buddha, there is no Tripitaka [master] who has correctly transmitted them. How could those who “count sand,” the types who “stumble off,” get these fruits? The types who “get a little and consider it enough” — their investigations have not mastered it; it is [something to which] only buddha after buddha accede. “The four fruits” are “to receive and hold the four-phrase verse.” “To receive and hold the four-phrase verse” means, in regard to “all dharmas, whether being or nonbeing,” “the eyes, ears, nose, and tongue are each without the stain of craving.” “Without the stain of craving” is “undefiled.” To say [they are] “undefiled” means they are “the ordinary mind”; they are “I always take this seriously.”

佛道正傳之六通、四果者，如是也。若有與之相違者，須知其非佛法也。是故，佛道必由神通而達之。其達者，則涓滴之吞吐巨海，微塵之拈放高嶽。誰得疑著？是即神通者也！

佛道正傳的六通、四果，是如此。若有與這相違的，須知其非佛法。所以，佛道必由神通而達成。其達者，則涓滴的吞吐巨海，微塵的拈放高嶽。誰得疑著？此即是神通！

The correct transmission of the six powers and four fruits in the way of the buddha is like this. We should realize that what differs from this is not the Buddha dharma. This being the case, the way of the buddha is always mastered from the spiritual powers. Who could doubt that, in this mastery, the smallest drop of water swallows and vomits the vast ocean, the slightest mote of dust takes up and lets go of a tall peak? This is just the spiritual powers.

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