《柏樹子》 永平道元禪師 (英譯)
趙州真際大師，乃釋迦如來以來第三十七世（祖師）也。六十一歲（時），始發心出家學道。是時，誓曰：“設若百歲，不及我者，我即教他；設若七歲，若勝我者，我即問他。”恁麽發誓，即雲遊南方。因尋參訪道，行至南泉，禮拜請願（南泉）和尚。
趙州真際大師，乃釋迦如來以來第三十七世祖師。六十一歲時，始發心出家學道。是時，發誓說：「設若百歲，不及我者，我即教他；設若七歲，若勝我者，我即問他。」恁麽發誓，即雲遊南方。因尋參訪道，行至南泉，禮拜請願南泉和尚。
The Great Master Zhenji of Zhaozhou was the
thirty-seventh generation from the Tathāgata Śākya. At the age of sixty-one, he first “produced the thought” and, leaving
home, studied the way. At this time, he made a vow, saying, “Even
if they are one hundred years old, if they are inferior to me, I will teach
them; even if they are seven years old, if they are superior to me, I will
inquire of them.” Vowing thus, he wandered south. As he went inquiring of
the way, he reached Nanquan and paid his respects to the Reverend Preceptor
Yuan.
因南泉本在方丈臥次，師來參。(南泉）即問：“近離什麼處？”師曰：“瑞像院。”南泉曰：“還見瑞像麼？”師曰：“瑞像即不見，見即臥如來。”時南泉乃起，問：“你是有主沙門耶？無主沙門耶？” 師對曰：“有主沙門。”南泉曰：“那個是你主？”師曰：“孟春猶寒，伏惟和尚尊體，起居萬福。”南泉即呼維那曰：“此沙彌別處安排。”如是寓止南泉，更不去他方，功夫辦道，三十年也。不虛寸陰，無有雜用。遂傳道受業，後住趙州之觀音院，又三十年也。其住持之行事，不與尋常之諸方相等。
因南泉本在方丈臥次，師來參。南泉即問：「近離什麼處？」 真際大師說：「瑞像院。」南泉問：「還見瑞像麼？」 真際大師說：「瑞像即不見，見即臥如來。」
時南泉乃起，問：「你是有主沙門呢？無主沙門呢？」 真際大師對說：「有主沙門。」 南泉說：「那個是你主？」
真際大師說：「孟春猶寒，伏惟和尚尊體，起居萬福。」 南泉即呼維那說：「此沙彌別處安排。」 如是寓止南泉，更不去他方，功夫辦道，三十年。不虛寸陰，無有雜用。遂傳道受業，後住趙州的觀音院，又三十年。其住持的行事，不與尋常的諸方相同。
At the time, Nanquan was in the abbot’s
quarters, where he had been lying down. When the master approached, he [i.e.,
Nanquan] asked, “Where are you coming from?” The master said, “Ruixiang
[‘Auspicious Image’] cloister.” Nanquan said, “And
have you see the auspicious image?” The master said, “I
haven’t seen the auspicious image, but I have seen a recumbent tathāgata.” Thereupon Naquan promptly arose and said, “Are
you a śrāmaṇera
with a master, or a śrāmaṇera without a master?” The master replied, saying, “A śrāmaṇera with a master.” Nanquan said, “Who is
your master?” The master said, “It is the first of spring and still cold. I
trust the Reverend Preceptor’s health is blessed. ” Nanquan called the rector and said, “Assign
this śrāmaṇera
somewhere.” Thus
he lodged at Nanquan and, without traveling anywhere else, pursued the way with
concentrated effort for thirty years. Without wasting “an
inch of shadow,” he had no extraneous activities. Eventually, after
transmission of the way and reception of the work, he resided at Guanyin
cloister in Zhaozhou for another thirty years. The character of his abbacy was
not like those of the usual places.
有時曰：「煙火徒勞望四鄰，饅頭槌子前年別。今日思量空嚥津，持念少，嗟歎頻；一百家中無善人，來者只道覓茶吃，不得茶噇去又瞋。」
可憐煙火稀，一味少，雜味又同前年別；一百家人來即覓茶，不覓茶則不來。持來茶人者，當非一百家人。雖有見賢之雲水，而無思齊之龍象。
有時說：「煙火徒勞望四鄰，饅頭槌子前年別。今日思量空嚥津，持念少，嗟歎頻；一百家中無善人，來者只道覓茶吃，不得茶噇去又瞋。」(《趙州語錄》卷下，十二時個歌) 可憐煙火稀，一味少，雜味又同前年別；一百家人來即覓茶，不覓茶則不來(即來求佛法的雲水多，知佛法的少)。持來茶人的(即對佛法有見地的雲水)，當非一百家人。雖有見賢的雲水，而無思齊的龍象。
On one occasion, he said, Smoking fires: I
futilely gaze on the neighborhood; Parted from buns and dumplings last year. Thinking
of them today, I swallow my spittle in vain; Rarely maintaining my thoughts;
repeatedly sighing. There’s no good person in a hundred households. The
ones that come say they’re just looking for tea; If they don’t get
their tea, they go away angry. What a pity. His smoking fires are few; he
rarely has a single taste; he has not met a varied taste since last year. When
the people of the hundred households come, they are seeking tea; those not
seeking tea do not come. There is likely no one in the hundred households who
brings him tea. There may be “clouds and water
(means: wandering monks)” that “meet the wise,” but
there are likely no “dragons or elephants” that “think to equal him.”
有時又曰：「思量天下出家人，似我住持能有幾？土塌床，破蘆廢，老榆木枕全無被。尊像不燒安息香，灰裡唯聞牛糞氣。」 以此等之道得，當知院門之潔白。而今須學習如此之蹤跡。僧眾不多，謂不滿二十眾，以能者難也。僧堂不多，無前架後架；夜間無燈光，冬天無炭火。可謂悲憫之老後生涯。古佛之操行，其即如是。
有時又說：「思量天下出家人，似我住持能有幾？土塌床，破蘆廢，老榆木枕全無被。尊像不燒安息香，灰裡唯聞牛糞氣。」 以此等的道得，當知院門的潔白。而今須學習如此的蹤跡。僧眾不多，稱不滿二十眾，以能知者難。僧堂不多，無前架後架；夜間無燈光，冬天無炭火。可謂悲憫的老後生涯。古佛的操行，其即如是。
On one occasion, he also said, “Thinking
of those who’ve left home in this realm, How many could there be with
an abbacy like mine? An earthen bed with a tattered reed mat, An old elmwood
headreast with no cover at all. At the icon, I don’t burn
the incense of Arsaces, In the ashes, I just smell the odor of cow dung. From
these sayings, we can understand the purity of his cloister. We should study
these traces. That his monastic assembly was not many, said to have been less
than twenty, is because “being able to do it is hard.” The
saṅgha hall was not large and lacked both front shelving and
back shelving. There was no lamp light at night and no charcoal fire in winter
weather. One could say it was a pitiful life for an aged one. Such was the
conduct of the old buddha.
有時連床腳折，以繩繫燼木，經年月，知事報以改做，師則不許。稀代之勝躅也！尋常則是“解齋粥米全無粒，空對閑窗與隙塵”，或拾樹果，僧中、我身，皆為日用之茶飯而活計。而今之晚進，讚頌此操行，雖不及師之操行，然以慕古為心術也。
有時連床腳折，以繩繫燼木，經年月，知事報以改做，師則不許。稀代的模範啊！尋常則是『解齋粥米全無粒，空對閑窗與隙塵』，或拾樹果，僧中、我身，皆為日用的茶飯而活計。而今的晚進，讚頌此操行，雖不及師的操行，然是以慕古為心術。
Once, when the leg of the joined platform
was broken, he spliced it by binding twine to a piece of burned wood [and
continued to use it] for months and years. When the stewards reported it to be
replaced, the master would not permit it. [This incident] is an excellent
vestige, rare throughout the generations. As a rule, In the breakfast gruel,
there isn’t any grain of rice; I vacantly face the quiet window and
the dust in the cracks. Or he would pick up nuts, and both he and the monks
would live on them as their daily fare. Late comers now eulogize this conduct,
and, though they do not reach the master’s conduct, they assume the attitude of “longing
for the ancients.”
有時示眾曰：“吾在南方三十年，專務坐禪。汝等諸人若欲得此一大事，當究理坐禪看。三年三十年，謂不得道者，把老僧頭取作杓蔸小便。”如此發誓。誠哉！坐禪辦道者，佛道之直路也，須究理坐看。後人曰：“趙州古佛。”
有時示眾說：「吾在南方三十年，專務坐禪。汝等諸人若欲得此一大事，當究理坐禪看。三年三十年，謂不得道者，把老僧頭取作杓蔸小便。」
如此發誓。誠哉！坐禪辦道，是佛道的直路，須究理坐看。後人稱：「趙州古佛」。
On one occasion, he addressed the assembly,
saying, In the thirty years I was in the south, I exclusively practiced seated
meditation. If you all think to get this prime “great matter,” you should try investigating the principle
and practicing seated meditation. If, in three years, or five years, or twenty
years, or thirty years, you haven’t attained the way, you can take [this] old
monk’s head, make it into a ladle, and scoop piss [with it]. He made such a
vow. Truly, pursuing the way in seated meditation is the direct path of the way
of the buddha. We should investigate the principle, sit and see. Later, people
said, “Zhaozhou is an old buddha.”
大師因有僧問：“如何是祖師西來意。”師云：“庭前柏樹子。”僧問：“和尚莫以境示人。”師云：“吾不以境示人。”僧云：“如何是祖師西來意？”師云：“庭前柏樹子。”此一則公案雖起首于趙州，然畢竟已為諸佛之渾身作家也。“誰是主人公？”
趙州大師因有僧問：「如何是祖師西來意。」 趙州師說：「庭前柏樹子。」僧問：「和尚莫以境示人。」 趙州師說：「吾不以境示人。」
僧問：「如何是祖師西來意？」 趙州師說：「庭前柏樹子。」此一則公案雖起首於趙州，然畢竟已為諸佛的渾身作家。那『誰是主人公？』
The great master was once asked by a monk, “What
is the intention of the ancestral master’s coming from the west?” The master said, “The cypress tree at the front of the
garden.”The monk said, “Reverend Preceptor, don’t show
a person with an object.” The master said, “I don’t show
a person with an object.” The monk said, “What
is the intention of the ancestral master’s coming from the west?” The master said, “The cypress tree at the front of the
garden.” This one public case, though it is said to have
originated from Zhaozhou, is in the end something authored by the whole body of
the buddhas.
今可知其道理者，“庭前柏樹子”，是非境之宗旨也；“祖師西來意”，是非境之宗旨也；“柏樹子”，是非自己之宗旨也。以是“和尚莫以境示人”故，以是“吾不以境示人”故。什麼和尚礙和尚？若不礙，當是吾。什麼吾礙吾？雖礙亦當是人。什麼境不掛礙西來意？以境必是西來意故。然則，非用西來意之境而相待之。祖師西來意，未必即是正法眼藏涅槃妙心。不是心，不是佛，不是物也。
今可知其道理的，『庭前柏樹子』是非境的意義(是心境一如)；『祖師西來意』(是性相一如的一元性)，是非境的意義；『柏樹子』，是非自己的意義。因是『和尚莫以境示人』，因是『吾不以境示人』(即公案現成是和尚識性依真如法緣起的法相，是法性、識性與緣起法相的一如)。為什麼和尚礙和尚？若不礙，當是『吾』。什麼吾礙吾？雖礙亦當是人(因境即是我、相即是性)。什麼境不掛礙西來意？因境必是西來意(是渠今正是我、相即是性)。然而，非用西來意的境而相待之(即不可落入能所的二元性)。祖師西來意(緣起一元性)，未必即是正法眼藏涅槃妙心(即依真如法緣起的法相會因識性而異，如一境四心)。不是心，不是佛，不是物。(《景德傳燈錄》卷八，南泉普願章)
Who is “the one in charge”?The
principle we should understand here is the point that “the
cypress at the front of the garden” is not “an object,” the point that “the
intention of the ancestral master’s coming from the west” is
not “an object,” the point that “the cypress tree” is
not the self; for [it is said,], “Reverend Preceptor don’t show
a person with an object”; for [it is said,] “I don’t show
a person with an object.” Which “Reverend
Preceptor” is impeded by “Reverend Preceptor”? If
he is not impeded, he must be “I.” Which “I” is impeded by “I”? Even
if it is impeded, it must be “a person.” Which “object” is not obstructed by the “intention
in coming from the west”? For the “object” must inevitably be the “intention
in coming from the west.” Nevertheless, the “intention
in coming from the west” is not dependent on the “object.” “The
intention of the ancestral master’s coming from the west” is not
necessarily “the treasury of the eye of the true dharma, the wondrous
mind of nirvana.” It is “not the mind”; it is “not the buddha”; it
is not “not a thing.”
今道取“如何是祖師西來意”者，非唯問取，亦非唯兩人同得見。正當恁麽問時，則一人也未必可相見，自己也能得幾？更道取之，則渠無不是也。所以錯錯也。以是錯錯故，將錯就錯也。非承虛接響乎？以是“豁達靈根無向背”故，庭前柏樹子也。
今說明『如何是祖師西來意』，不是唯問取，也不是唯兩人同得見(即兩人識心各住緣起法位)。正當恁麽問時，則一人也未必可相見(因在一元境中，識性是不落入二元慮知的)，但自己也能得幾。更可說明的，則境無不是我。所以是錯錯(即落入能所二元的錯—把『庭前柏樹子』當成所對的境是錯，又把『和尚莫以境示人』當成能對的人是錯)。因是錯錯，故將錯就錯(即趙州的回答：『吾不以境示人』)。非承虛接響嗎？因是『豁達靈根無向背』(性相一如)，的庭前柏樹子。
[The monk’s] saying here, “what
is the intention of the ancestral master’s coming from the west?” is
not merely a question; it is not merely that “both people can see the same.”
Precisely at the time he asks, he cannot see anyone; how much of himself can he
get? Going further, [we can say,] The canal is with anywhere. Therefore, it is “mistake,
mistake.” Because it is mistake, mistake, it is “taking
a mistake as a mistake.” Is this not “to accept the hollow and entertain the echo”? Because
“the all-pervading spiritual root turns neither toward nor away,” it is
“the cypress tree at the front of the garden”:
若非境，則不可為柏樹子。設若是境，然“吾不以境示人”也，“和尚莫以境示人”也。非古祠。既非古祠，將埋沒去。既將埋沒去，則還吾功夫來。以是“還吾功夫來”，故“吾不以境示人”也，更以什麼示人？吾亦如是。
若非境，則不可為柏樹子(若無真如法位就無緣起法相)。設若是境，然『吾不以境示人』，是『和尚莫以境示人』(而識性是佛性恁麼而有，但不可以相認取)。非古祠(即識性是佛性恁麼而有的，但非實法)。既非古祠，將埋沒去(即既非實法，就無法位與法用)。既將埋沒去，則還吾功夫來(即識性仍具所依的佛性覺照功德)。以是『還無功夫來』，故『吾不以境示人』，更以什麼示人？吾亦如是。
if it is not an “object,” it
cannot be a cypress tree; even if it is an object, it is [said,] “I don’t show
a person with an object,” and “Reverend Preceptor, don’t show
a person with an object.” It is not an old ancestral shrine. Since
it is not an old ancestral shrine, he goes on burying. Since he goes on
burying, it is “return my concentrated effort.” Since
it is “return my concentrated effort,” it is [said,] “I don’t show
a person with an object.” Then what else does he use to “show a
person”? It must be “I’m also like this.”
大師有僧問：“柏樹還有佛性也無？”大師云：“有。”僧云：“柏樹幾時成佛？”大師云：“待虛空落地。”僧云：“虛空幾時落地？”大師云：“待柏樹子成佛。”
趙州大師有僧問：「柏樹還有佛性也無？」趙州大師說：「有。(因性相一如是有所依的真如法位)」僧問：「柏樹幾時成佛？」 趙州大師說：「待虛空落地(緣起法一元性相當下)。」僧問：「虛空幾時落地？」趙州大師說：「待柏樹子成佛(即識性依真如法位緣起法公案現成當下)。」
The great master was asked by a monk, “Does
the cypress have the buddha nature or not? The great master said, “It
does.” The monk said, “When does the cypress become a buddha?” The great master said, “Once space falls on the ground.” The monk said, “When does space fall on the ground?” The great master said, “Once the cypress tree becomes a buddha.”
今聽取大師之道取，不可捨棄這僧之問取。大師道之“虛空落地時”及“柏樹成佛時”，非彼此相待之道得也。問取柏樹，問取佛性也；問取成佛，問取時節也；問取虛空，問取落地也。
今聽取大師的說明，不可捨棄這僧的問取。大師說的『虛空落地時』及『柏樹成佛時』，(是一元性)非彼此相待的道得。問取柏樹(緣起法相)，即是問取佛性(所依真如法位)；問取成佛(一元性識)，即是問取時節(依真如法位恁麼緣起)；問取虛空(指識性緣真如妙有)，即是問取落地(公案現成法相)。
We should not hear the saying of the great
master here and discard the question of this monk. The great master’s
words, “once space falls to the ground,” or “once the
cypress becomes a buddha,” are not mutually dependent sayings. They
are questioning “the cypress,” questioning “the buddha nature”; they
are questioning “becoming a buddha,” questioning the time [“once”];
they are questioning “space,” questioning “falling
on the ground.”
今大師向僧道，而道取“有”，即“柏樹佛性有”也。須通達此語，令佛祖命脈通暢。謂柏樹具有佛性者，尋常則道不得也，未曾道也。既是有佛性，則須明其以何為體。（既）是有佛性，而今柏樹，其位次之高低如何？當問其壽命、身量之長短，當問其種姓、族類。更者，百千之柏樹皆是同種姓乎？別種胤乎？有成佛之柏樹，有修行之柏樹，當有發心之柏樹乎？柏樹有成佛，具足修行、發心等乎？柏樹與虛空，其有什麼因緣？柏樹之成佛，定待你落地時；柏樹之為樹之功德，必是虛空乎？柏樹之地位者，虛空其為初地乎？為果位乎？須審細功夫參究！我還問汝趙州老，若你亦是一根枯柏樹，以恁麽活計為消息？
今大師向僧說，而說明『有』，即是『柏樹佛性有』。須通達此語，令佛祖命脈通暢。所謂柏樹具有佛性，尋常者則道不得，未曾說著。既是有佛性，則須明其以何為體。既是有佛性，而今柏樹，其位次的高低如何？當問其壽命、身量的長短，當問其種姓、族類。更進一步，百千的柏樹(指依真如法位緣起的法相)皆是同種姓嗎？別種胤嗎？有成佛的柏樹，有修行的柏樹，當有發心的柏樹呢？(即指落入五根識及六七八識的緣起法) 柏樹有成佛，具足修行、發心等嗎？柏樹(色法)與虛空(識性)，其有什麼因緣？柏樹的成佛，定待你落地時(即是問：柏樹的真如法位緣起，還是必須有識心恁麼一元性？)；柏樹的為樹的功德，必是虛空(指識性緣真如妙有)嗎？柏樹的地位，虛空(真如法位)其為初地嗎？為果位嗎？須審細功夫參究！道元還要問你趙州老，若你亦是一根枯柏樹，以恁麽活計為消息？(這裡道元認為枯柏樹是依真如法位而有的一合相，是佛性恁麼地水火風空五大的真如法，故認為趙州只把枯柏樹當成是識性的緣起法相是錯的。)
In the great master’s
speaking to the monk here, when he says, “it does,” he means the “existence
of the buddha nature of the cypress.” Mastering these words, we should penetrate
the vital artery of the buddhas and ancestors. That the cypress tree has the
buddha nature usually cannot be said, has never been said. It has the buddha
nature; so we should clarify its state. It has the buddha nature; how about the
height of its ground and stage? We should inquire into the length of its life
and physical dimensions; we should ask about its family and clan. Further, in a
hundred thousand cypress trees, are they all of the same family, or are they of
distinct familial lines? Should there be cypress trees that become buddhas? Cypress
trees that practice? Cypress trees that “produce the thought”? Does
the cypress tree, although it becomes a buddha, not fulfill practice and
production of the thought? What is the causal relationship between the cypress
tree and space? Does the fact that the cypress tree’s
becoming a buddha is definitely “once you fall on the ground” mean
that the cypress tree’s virtue as a tree is necessarily space? Regarding the
ground and stage of the cypress tree: is space the first ground? Is it the
effect stage? We should make concentrated effort to study this in detail. I ask
you, old man Zhaozhou, “Did you convey such business because you
are yourself one dead cypress tree?”
大凡（謂）柏樹有佛性者，非外道、二乘等之境解，亦非經師、論師等之見聞，況以枯木、死灰而言花之開演哉？唯趙州之種類，（有）參學參究也。今趙州道之柏樹有佛性者，為柏樹被柏樹礙也無？佛性被佛性礙也無？此道取，非一佛二佛之所能究盡；縱有佛面，未必可究盡此道得。設令在諸佛中，當有道得之諸佛，亦當有道不得之諸佛。
大凡所謂柏樹有佛性，非外道、二乘等的境解，亦非經師、論師等的見聞，況以枯木、死灰而說緣起空花的開演呢？唯趙州的種類，有此參學參究。今趙州說的柏樹有佛性，為柏樹被柏樹礙也無？佛性被佛性礙也無？(這裡道元認為，由佛性緣起六大的佛性識經三能變而有三界識心，佛性恁麼的地水火風空五大的真如法如何變化則連佛也不可知。故柏樹是依識性緣起，還是依佛性真如恁麼緣起，則不可知。) 此說明，非一佛二佛的所能究盡；縱有佛面(達識心一元性)，未必可究盡此道得。設令在諸佛中，當有道得的諸佛，亦當有道不得的諸佛(即在佛道一元境中，並不全然有佛向上(佛性識)的力量)。
In general, that the cypress tree has the
buddha nature is not in the realm of the alien ways or the two vehicles, is not
seen or heard by the sutra masters or treatise masters. How much less is it
proclaimed in the “space flowers” of “dead wood and cold ashes.” Only
a type like Zhaozhou studies and investigates it. Zhaozhou’s saying
here that the cypress has the buddha nature is [asking], is the cypress obstructed
by the cypress, is the buddha nature obstructed by the buddha nature? This
saying is something not yet fully exhausted by one buddha or two buddhas. Even
those with the face of a buddha are not necessarily able fully to exhaust this saying.
Even among the buddhas, there will be buddhas who can say it and buddhas who
cannot say it.
謂“待虛空落地”者，非謂不可有。柏樹子每次成佛，則虛空落地也。不隱其落地之響，甚過於百千之雷（響）。柏樹成佛之時，且在十二時中，然更為十三時中也。其落地之虛空。則非凡聖所見之虛空。此外，有一片之虛空，餘人所不見，趙州一人見也。虛空之落地，亦非凡聖所領之地。更有一片地，陰陽所不到，趙州一人到也。虛空落地之時節，縱令日月山河，亦當“待”也。誰道取（有）佛性必成佛？佛性者，乃成佛以後之莊嚴（事）也。更者，當有與成佛同生同參之佛性。然則，柏樹與佛性，非異音同調。何必為道？當作麼生參究？
所謂『待虛空落地』，不是說不可有。柏樹子每次成佛，則是虛空落地(即恁麼緣起當下，空即是色的公案現成)。不隱其落地的響，甚過於百千的雷響。柏樹成佛的時節，且在十二時(全時)中，然更為十三時中(即超越時間的限際)。其落地的虛空(指識性緣起法的一元境)。則非凡聖所見的虛空。此外，有一片的虛空，餘人所不見，獨趙州一人見(指佛性識緣起法的一元境)。虛空的落地，亦非凡聖所領的地。更有一片地，陰陽所不到，獨趙州一人到。虛空落地的時節，縱令日月山河，亦當『待』(即緣起法當下的掛碍)。誰說有佛性(指前六識的二元性)必成佛(指第七八識的一元性)？『佛性』，乃是成佛以後的莊嚴事。更者，當有與成佛同生同參的佛性。然而，柏樹(指真如法位)與佛性(指佛性識)，非異音同調。何必為道？當怎麼生參究？
[The phrase] “once space falls on the ground” is
not saying something that could not be the case: every time the cypress tree
becomes a buddha, space falls on the ground. The sound of its falling on the
ground is not hidden: it exceeds a hundred thousand claps of thunder. The time
when the cypress becomes a buddha, while for the time being is within the
twelve periods, is further within thirteen periods. The space that falls on the
ground is not just the space seen by commoners and sages: there is an
additional piece of space, “something not seen by others”;
Zhaozhou alone sees it. The ground where space falls is also not the ground
occupied by commoners and sages: there is a further piece of ground, “something
not reached by yin
and yang”;
Zhaozhou alone reaches it. At the time space falls on the ground, though they
be the sun and moon, mountains and rivers, they must be “once.” Who
says that the buddha nature necessarily becomes a buddha? The buddha nature is
an adornment after one becomes a buddha; further, there must be a buddha nature
that is born together and studies together with becoming a buddha. Therefore,
the cypress and the buddha nature are not “different notes with the same tune.” What
we say is, since it is “why so?” we should investigate it [asking,] “what
about it?”
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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