道元正法眼藏的一元思維(54) (英譯) 佛道 上

《佛道The Way of the Buddha》上  永平道元禪師 (英譯)

曹溪古佛有時示眾曰：“自慧能至七佛，有四十祖。”參究此道取，七佛至慧能，四十佛也。算數佛佛祖祖，乃如此算數也。若如此算數，七佛者是七祖也，三十三祖是三十三佛也。曹溪之宗旨如此，故是正嫡之佛訓也；唯正傳之嫡嗣，正傳其算數之法。

曹溪古佛有時示眾說：「自慧能至七佛，有四十祖。」 參究此說法，七佛至慧能，是四十佛。算數佛佛祖祖，乃是如此算數。若如此算數，七佛則是七祖，三十三祖則是三十三佛。曹溪的意義如此，所以是正嫡的佛訓；唯正傳的嫡嗣，是正傳其算數之法。(道元禪師1220~1253多次強調佛法正傳的嫡嗣，即所謂『諸佛法印』，其觀念就像世間緣起法的孟德爾1822~1884遺傳學。他認為在真如法界，即佛向上處的運作，應該有像這樣的機轉。真正繼承佛法正脈，應是透過這樣的機轉達成。這在《自證三昧》篇中有進一步探討這機轉，說『佛佛祖祖正傳的修證三昧，是說或從善知識(指成就佛道的有情識)，或從經卷(指真如法)。此是佛祖的眼睛。』)

The old buddha of Caoqi once said to the assembly, "There are forty ancestors from Huineng to the Seven Buddhas." In investigating these words, [we should understand them to mean that] from the Seven Buddhas to Huineng there are forty buddhas. This is the way to count in counting the buddhas and ancestors. Counting in this way, the Seven Buddhas are seven ancestors, and the thirtythree ancestors are thirty-three buddhas. Such is the import of Caoqi's [saying]. It is the instruction of a buddha of correct descent: only a direct heir to the correct transmission correctly transmits this way of counting.

自釋迦牟尼佛至曹溪，有三十四祖；此佛祖相承，皆如迦葉之會如來，若如來之得迦葉。如釋迦牟尼佛之參學迦葉佛，師資皆於今而有。是故，正法眼藏，親得嫡嫡相承傳也。佛法之正命，唯正傳者也。佛法如此正傳，故咐囑嫡嫡也。

自釋迦牟尼佛至曹溪，有三十四祖；此佛祖相承，皆如迦葉的會如來，似如來的得迦葉。如釋迦牟尼佛的參學迦葉佛，師資皆於今而有。所以，正法眼藏，親得嫡嫡相承傳。佛法的正命，唯是正傳。佛法如此正傳，故咐囑是嫡嫡。

From the Buddha Śākyamuni to Caoqi there are thirty-four ancestors. This succession of buddhas and ancestors is in each case like Kāśyapa encountering the Tathāgata, like the Tathāgata gaining Kāśyapa. Just as the Buddha Śākyamuni studied under the Buddha Kāśyapa, so do the masters and disciples living now; therefore, the treasury of the eye of the true dharma [transmitted from Śākyamuni to Mahākāśyapa] has actually been passed down to us from heir to heir. The correct life of the buddha dharma is nothing but this correct transmission. Because the buddha dharma is thus correctly transmitted, [the masters and disciples] are each the direct heir of the [Buddha's] bequest.

所以，佛道之功德、要機，不漏而備，自西天傳至東地，十萬八千里；自（釋迦）在世傳至今日，二千餘載。（然則），如參學此道理之輩之所錯言，亂稱佛祖正傳之正法眼藏、涅槃妙心為禪宗，稱祖師為禪祖，稱學者為禪師，或稱禪和子，或有自稱禪家流者，此皆以僻見為根本枝葉（故）。西天東地，從古至今，尚無禪宗之稱；錯亂自稱（禪宗）者，是破佛道之魔也，佛祖不招之冤家也。

所以，佛道(一元性的緣起法界)的功德、要機，不漏而完備，自西天傳至東地，十萬八千里；自釋迦在世傳至今日，二千餘載。然而，如參學此道理的徒輩的錯誤言論，亂稱佛祖正傳的正法眼藏、涅槃妙心為禪宗，稱祖師為禪祖，稱學者為禪師，或稱禪和子，或有自稱禪家流的，此皆以邪見為根本枝葉。西天東地，從古至今，尚無禪宗的稱呼；錯亂自稱禪宗的，是破佛道的魔儻，是佛祖不招的冤家。

Thus all of them have been fully endowed with the virtues and the essential functions of the way of the buddha. Transmitted from the Western Heavens to the Eastern Earth [i.e., from India to China], [this tradition spans] 18,000 li; transmitted from [Śākyamuni’s] lifetime to the present, [it continues] over two thousand years. A group that has not studied this principle rashly and mistakenly says [the following]. The treasury of the eye of the true dharma, the wondrous mind of nirvana, correctly transmitted by the buddhas and ancestors, they rashly call the "Zen school." They call the ancestral masters "Zen ancestors"; they call the students "Zen masters" or "Zen preceptors"; or they call themselves "lines of the Zen houses." These are all but "branches and leaves" that have taken a biased view as the "root." When, throughout the Western Heavens and Eastern Earth, from ancient times till the present, there has not been the term "Zen school,” rashly to call oneself [by this term] is to be a demon who would destroy the way of the buddha, an unbidden enemy of the buddhas and ancestors.

石門《林間錄》云：“菩提達磨，初自梁之魏，經行於嵩山之下，倚仗于少林，面壁宴坐而已，非習禪也。久之，人莫測其故，因以達磨為習禪。夫禪那，諸行之一耳，何足以盡聖人？而當時之人，以之為史者，又從而傳于習禪之列，使與枯木死灰之徒為伍。雖然聖人非止于禪那，而亦不違禪那。如易出於陰陽，而亦不違乎陰陽。”

石門洪覺範《林間錄》說：「菩提達磨，初自梁往魏，經行於嵩山之下，倚仗於少林，面壁宴坐而已，非習禪。久之，人莫知其故，因以達磨為習禪。夫禪那，諸行之一而已，何足以盡訴聖人？而當時的人，以之為史者，又從而傳於習禪之列，使與枯木死灰的徒輩為伍。雖然聖人非止於禪那，而亦不違禪那。如易出於陰陽，而亦不違乎陰陽。」

In the Linjian lu by Shimen [i.e., Juefan Huihong], it is said, When Bodhidharma first went to Wei from Liang, he proceeded to the foot of Mt. Song, where he stopped at Shaolin. There he just sat facing a wall. This was not the practice of dhyāna [i.e., zen, “meditation”], but after a while others, unable to fathom what he was doing, held that Dharma practiced dhyāna. This dhyāna is but one among various practices; how could it suffice to exhaust [the practice of] the holy ones? Nevertheless, people of the time took it in this way; the historians followed this and recorded him with those that practiced dhyāna, thus making him a confederate of the partisans of “dead wood and cold ashes.” Be that as it may, the holy ones do not stop at dhyāna, and yet they do not oppose dhyāna. It is like “change,” which is beyond yin and yang and yet does not oppose yin and yang.

稱（菩提達磨）為第二十八祖者，即以迦葉大士為初祖之稱也。從毗婆尸始，是第三十五祖也。七佛及二十八代，未必以禪那而究盡證道。是故，古先曰：“禪那諸行之一，何足以盡聖人？”此古先，聊能識人；入祖宗之堂奧，故有此道，當為近日大宋國之天下難得、難有者！設若禪那，亦不可稱為禪宗，何況禪那尚非佛法之總要！

稱菩提達磨為第二十八祖，即是以迦葉大士為初祖的稱謂。從毗婆尸始，是第三十五祖。七佛及二十八代，未必以禪那而究盡證道。所以，古先人說：『禪那諸行之一，何足以盡訴聖人？』此古先人(洪覺範)，聊能識人；入祖宗的堂奧，故有此說，當為近日大宋國的天下難得、難有者！設若禪那，亦不可稱為禪宗，何況禪那尚非佛法的總要！

[Bodhidharma] is called the twenty-eighth ancestor when [Śākyamuni’s disciple] Kāśyapa The Great One is taken as the first ancestor; from the Buddha Vipaśyin, he is the thirty-fifth ancestor. These Seven Buddhas and twenty-eight ancestors have never taken dhyāna to exhaust the verification of the way; therefore, our ancient forebear [Huihong] says here, "Dhyāna is but one among various practices; how could it suffice to exhaust [the practice of] the holy ones?" This ancient forebear has seen something of the person [of Bodhidharma], has entered the interior of the hall of the lineage of the ancestors; therefore he has these words. Nowadays, throughout the entire land of the Great Song, [his type] would be difficult to meet, would be welcome indeed. Even if [Bodhidharma were practicing] dhyāna, we should not call [this practice] the "Dhyāna [or Zen] school,” much less [consider] dhyāna to be a general essential of the buddha dharma.

然則，特將佛佛正傳之大道稱為禪宗之輩，於佛道，夢也未見，夢也未聞，夢也未傳。莫聽許自號禪宗之輩亦有佛法。禪宗之稱，誰稱來？未有諸佛祖師之稱禪宗者。須知禪宗之稱者，魔波旬之稱也！稱魔旬之稱者，應是魔儻，非佛祖之兒孫！

然而，特將佛佛正傳的大道稱為禪宗的徒輩，於佛道，夢也未見，夢也未聞，夢也未傳。莫聽許自號禪宗的徒輩亦有佛法。禪宗的稱呼，誰稱呼來？未有諸佛祖師稱禪宗的。須知禪宗之稱的，是魔波旬之稱！稱魔旬之稱的，應是魔儻，非佛祖的兒孫！

Yet, there are those who speak of the great way correctly transmitted from buddha to Buddha as the "Zen school.” They have never seen the way of the buddha even in their dreams; they have never heard of it in their dreams; they have never participated in its transmission in their dreams. We are not to acknowledge that those who call themselves the "Zen school" have the buddha dharma. Who ever spoke of a "Zen school"? There has never been a buddha or ancestor who spoke of a "Zen school.” We should realize that the name "Zen school" is a name used by Māra Pāpīyān; and those who use Māra Pāpīyān's name are the minions of Māra, not the progeny of the buddhas and ancestors.

世尊（於）靈山百萬眾前，拈優曇花瞬目，眾皆默然，唯迦葉尊者破顏微笑。世尊云：“吾有正法眼藏涅槃妙心，並以僧伽梨衣，咐囑摩訶迦葉。”世尊吩咐囑迦葉大士者，“吾有正法眼藏涅槃妙心”也；此外更無“吾有禪宗咐囑摩訶迦葉。”謂“並附僧伽梨衣”，非謂“並附禪宗。”是故，世尊在世時，禪宗之稱，全無見聞。

世尊於靈山百萬眾前，拈優曇花瞬目，眾皆默然，唯迦葉尊者破顏微笑。世尊說：「吾有正法眼藏涅槃妙心，並以僧伽梨衣，咐囑摩訶迦葉。」世尊吩咐囑迦葉大士的，是『吾有正法眼藏涅槃妙心』；此外更無『吾有禪宗咐囑摩訶迦葉』。所謂『並附僧伽梨衣』，非說是『並附禪宗』。所以，世尊在世時，禪宗的稱呼，全無見聞。

When the Bhagavat, before an assembly of a million on Sacred [Vulture] Peak, took up an udumbara flower and winked, the assembly was silent; only Kāśyapa the Worthy smiled. The Bhagavat said, “I have a treasury of the eye of the true dharma, the wondrous mind of nirvana; together with my saṃghāṭī robe, I bequeath it to Mahākāśyapa.” In the Bhagavat’s bequeathal to Kāśyapa The Great One, [he said] “I have a treasury of the eye of the true dharma, the wondrous mind of nirvana.” He did not go on to say, “I have a ‘Zen school,’ which I bequeath to Mahākāśyapa.” He said, “Together with my sāṅghāti robe,” not “together with the ‘Zen school.’” Thus, we do not hear of the name “Zen school” during the Bhagavat’s lifetime.

初祖當時示二祖曰：“諸佛無上妙道，曠劫精勤，難行苦行，難忍能忍。豈以小德小智、輕心慢心，欲冀真乘。”又曰：“諸佛法印，匪從人得。”復曰：“如來以正法眼藏咐囑迦葉大士。”

初祖當時示二祖說：「諸佛無上妙道，曠劫精勤，難行苦行，難忍能忍。豈以小德小智、輕心慢心，欲冀真乘。」 又說：「諸佛法印，匪從人得。」 復說：「如來以正法眼藏咐囑迦葉大士。」

The First Ancestor [Bodhidharma] addressed the Second Ancestor [Huike], saying, The unsurpassed wondrous way of the buddhas takes vast kalpas [æons] of spiritual fortitude, practicing what is difficult to practice, enduring what is difficult to endure. How could one of little virtue and little wisdom, of frivolous mind and vain mind, think to aspire to the true vehicle? He also said, “The seal of the dharma of the buddhas is not obtained from another.” And he said, “The Tathāgata bequeathed the treasury of the eye of true dharma to Kāśyapa The Great One.”

今此所示者，乃“諸佛無上妙道”及“正法眼藏”並“諸佛法印”也。當時全無稱禪宗，未聞稱禪宗之因緣。今此正法眼藏者，以揚眉瞬目面授而來，以身心骨髓而授之，於身心骨髓稟受而來，於身先身後傳授、稟受而來，於心上心外傳授、稟受之。

今此所示的，乃是『諸佛無上妙道』及『正法眼藏』並『諸佛法印』。當時全無稱呼禪宗，未聞稱禪宗的因緣。今此正法眼藏，是以揚眉瞬目面授而來，以身心骨髓而授的，於身心骨髓稟受而來，於身先身後傳授、稟受而來，於心上心外傳授、稟受的(即正法的傳承，是依於身心的體證緣起法的當下，即『自證三昧』)。

Both the “unsurpassed wondrous way of the buddhas” and the “treasury of the eye of the true dharma” spoken of here are the “seal of the dharma of the buddhas.” At this time, there is no mention at all of a “Zen school,” nor does one hear of reasons to speak of a “Zen school.” The “treasury of the eye of the true dharma” here is what has been personally bequeathed in “raising the eyebrows and blinking the eyes,” what has been conferred in the “bones and marrow of body and mind,” what has been received in the “bones and marrow of body and mind.” It is what has been transmitted and received “before the body and after the body,” what has been transmitted and received “beyond the mind and outside the mind.”

世尊、迦葉之會，未聞禪宗之稱；初祖、二祖之會。未聞禪宗之稱；五祖、六祖之會，未聞禪宗之稱；青原、南嶽之會，未聞禪宗之稱。無論何時，無誰人稱之。身處學者之中而不算學者。暗地壞法、盜法之輩，乃稱之。佛祖尚未聽許，晚學亂稱之，豈非損佛祖之家門乎？又似有于佛佛祖祖之法外，更稱禪宗之法者。若于佛祖之道之外更有其他者，當是外道之法。已為佛祖之兒孫，應參學佛祖之骨髓面目，投于佛祖之道。不應挑選這裡而參學外道。稀能保任人間之身心，是古來之辦道力也。受此恩力而誤資外道，非報恩佛祖也。

世尊、迦葉之會，未聞禪宗的稱呼；初祖、二祖之會。未聞禪宗的稱呼；五祖、六祖之會，未聞禪宗的稱呼；青原、南嶽之會，未聞禪宗的稱呼。無論何時，無誰人稱呼為禪宗。身處學者之中而不算學者。暗地壞法、盜法之輩，乃如是稱。佛祖尚未聽許，晚學亂稱呼，豈非損佛祖的家門嗎？又似有於佛佛祖祖的法外，更稱禪宗之法的。若於佛祖之道外更有其他的，當是外道之法。已為佛祖的兒孫，應參學佛祖的骨髓面目，投於佛祖之道。不應挑選這裡而參學外道。難得能有人間的身心，這正報身是古來的辦道力的熟果。受此恩力而誤資助外道，非報恩佛祖。

One does not hear the name “Zen school” in the assembly of the Bhagavat and Kāśyapa; one does not hear it in the assembly of the First and Second Ancestors [Bodhidharma and Huike]; nor does one hear it in the assembly of the Fifth and Sixth Ancestors [Hongren and Huineng], or in the assemblies of [Huineng’s two major disciples,] Qingyuan and Nanyue. No one knows when or by whom this name originated. Probably it comes from scholars, unworthy of the name, who secretly sought to destroy the dharma or to steal the dharma. For later students rashly to use a name never acknowledged by the buddhas and ancestors will be the ruin of the house of the buddhas and ancestors. Moreover, [such use] suggests that there is some dharma called the “Zen school” other than the dharma of all the buddhas and ancestors. If there were [a dharma] other than the way of the buddhas and ancestors, it would be a dharma of those outside the way [i.e., non-Buddhists]. As progeny of the buddhas and ancestors, we should study the “bones, marrow and countenance” of the buddhas and ancestors. We should throw ourselves into the way of the buddhas and ancestors, not shrink off to study what is outside the way. We enjoy the rare opportunity of having the body and mind of a human, due to the [karmic] power of past pursuit of the way; having received this beneficent power, mistakenly to serve those outside the way is no way to repay the beneficence of the buddhas and ancestors.

大宋之近代，天下庸俗，聞此妄稱禪宗之名，俗徒多稱禪宗，稱達磨宗，稱佛心宗。妄稱競相風聞，以亂佛道。此是未曾知佛祖大道，全未見聞、不信受正法眼藏之輩之亂道也。若知正法眼藏，誰能誤稱佛道？是故，南嶽山石頭庵無際大師上堂示大眾言：“吾之法門，先佛傳受，不論禪定、精進，唯達佛之知見。”

大宋的近代，天下庸俗，聞此妄稱禪宗之名，俗人多稱禪宗，稱達磨宗，稱佛心宗。妄稱競相風聞，以亂佛道。此是未曾知佛祖大道，全未見聞、不信受正法眼藏的徒輩的亂道。若知正法眼藏，誰能誤稱佛道？所以，南嶽山石頭庵無際大師上堂示大眾說：「我的法門，先佛傳受，不論禪定、精進，唯達佛的知見。」

Recently in the Great Song, the common classes throughout the country hear this false name “Zen school,” and the lay followers compete to spread talk of such false names as the “Zen school,” or the “[Bodhi]dharma school,” or the “Buddha Mind school,” till they would corrupt the way of the buddha. This is the corrupt way of those who have never known the great way of the buddhas and ancestors, who have not seen or heard, believed or accepted even that there is a treasury of the eye of the true dharma. Who, knowing the treasury of the eye of the true dharma, would use a false name for the way of the buddha? Therefore, The Great Master Wuji of Shitou Hermitage on Mt. Nanyue [i.e., Shitou Xiquian] ascended the hall and addressed the assembly, saying, “My dharma gateway has been transmitted from prior buddhas. It doesn’t concern meditation or vigour; it merely masters the buddhas’ knowledge.”

須知是由七佛諸佛正傳之佛法，乃如此道取也。唯道之現成曰：“吾之法門，先佛傳受”，而非道之現成曰：“吾之禪宗，先佛傳受。”不分禪定、精進之條條，唯達佛之知見；不嫌精進、禪定，唯達佛之知見。此為“吾有正法眼藏咐囑。”“吾之”者，吾有也；“法門”者，正法也。吾之、吾有、吾體者，即汝得咐囑也。

須知是由七佛諸佛正傳的佛法，乃是如此說的。唯道的現成說：『吾之法門，先佛傳受』，而非道的現成說：『吾之禪宗，先佛傳受。』不分禪定、精進的條條，唯達佛的知見；不嫌精進、禪定，唯達佛的知見。此為『吾有正法眼藏咐囑』。『吾之』，是吾有；『法門』，是正法。吾之、吾有、吾體，即是『汝得咐囑』。

We should know that the buddhas and ancestors who have the correct transmission from the Seven Buddhas, from the various buddhas, talk in this way. [Here, Shitou] expresses the words “my dharma gateway has been transmitted from prior buddhas”; he has no expression of the words, “my Zen school has been transmitted from prior buddhas.” He does not distinguish the items “meditation or vigour”; he makes “the buddhas’ knowledge” “merely master.” He does not dislike vigour and meditation; [they are] “the buddhas’ knowledge” “merely mastered.” This is [equivalent to Śākyamuni’s saying] “I have a treasury of the eye of the true dharma . . . I bequeath it.” [Shitou’s] “my” is [Śākyamuni’s] “I have”; [Shitou’s] “dharma gateway” is [Śākyamuni’s] “true dharma.” This “my,” “I have,” and [Bodhidharma’s saying] “my marrow” are the “I bequeath it” of [Bodhidharma’s saying] “you have got.”

無際大師者，青原高祖之一（法）子也，獨入奧堂。曹溪古佛之剃髮之弟子也。是故，曹溪古佛者，祖也，父也。青原高祖者，兄也，師也。佛道祖席之英雄者，唯石頭庵無際大師者也。佛道之正傳者，只無際唯達也。道現成之果條條者，皆古佛之不古，古佛之長今也。此是正法眼藏之眼睛，不應比准於其他。不知者，比之於江西大寂，非也。

無際大師(石頭希遷)，是青原高祖的一法子，獨入奧堂。曹溪古佛的剃髮弟子。所以，曹溪古佛，是祖，是父。青原高祖，是兄，是師。佛道祖席的英雄，唯石頭庵無際大師。佛道的正傳，只無際唯達。道現成的果條條，皆古佛的不古，古佛的長今。此是正法眼藏的眼睛，不應比准於其他。不知的，比之於江西大寂(馬祖道一)，錯啦。

The Great Master Wuji was the only child of the Eminent ancestor Qingyuan; he alone entered the interior of the [ancestor’s] hall. He was a dharma heir through tonsure of [Qingyuan’s master,] the Old Buddha Caoqi. Thus, the Old Buddha Caoqi was both his grandfather and his father; and the eminent ancestor Qingyuan was both his older brother and his teacher. The only “hero of the ancestral seat” on the way of the buddha was the Great Master Wuji of Shitou Hermitage; only Wuji “mereley mastered” the correct transmission of the way of the buddha. In the expressions of his words, every point and every line is the agelessness of an old buddha, the long presence of an old buddha. We should take him as the eye of the treasury of the eye of the true dharma; we should not compare him with others. Comparisons with Jianxi Daji [i.e., Shitou’s contemporary Mazu Daoyi] by those who do not know this are in error.

是故，當知先佛傳受之佛道者，尚不謂禪定，況乎禪宗之稱論哉？須明知，稱禪宗者，錯誤之甚也！愚昧之輩，作有宗、空宗思量，而哀歎若無宗之稱，是所學若無也。佛道則不應如此，決定不稱禪宗也！

所以，當知先佛傳受的佛道，尚不稱禪定，況乎禪宗的稱論呢？須明知，稱禪宗的，錯誤的很！愚昧的徒輩，作有宗、空宗思量，而哀歎若無宗的稱呼，是所學若無。佛道則不應如此，決定不稱禪宗！

Thus, we should know that, in the way of the buddha transmitted and received by prior buddhas, they do not speak of dhyāna, much less, needless to say, of the term “Zen [or Dhyāna] school.” We should clearly understand that using the term “Zen school” is an extreme error. A shallow group, thinking that it is like the [scholastic doctrinal categories] “school of being” or “school of emptiness,” lament that, without a name for the school, there would be nothing to study. The way of the buddha is not like this. We should be firmly convinced that the term “Zen school” was never used.

然則，近代之庸俗，愚而不知古風；無先佛傳授之徒，錯謂：“佛法之中，有五宗之門風。”此是（佛法）自然衰微（之故）也。無有一個半個拯救此輩者。先師天童古佛始憐之，人之運，法之達也。先師古佛上堂示眾云：“如今個個只管道雲門、法眼、溈仰、臨濟、曹洞等。家風有別者，不是佛法也，不是祖師道也。”

然而，近代的庸俗，愚而不知古風；無先佛傳授的徒輩，錯說：「佛法之中，有五宗的門風。」 此是佛法自然衰微的緣故。無有一個半個拯救此輩的。先師天童古佛始憐憫關心，此是學人的幸運，正法的通達。先師古佛上堂示眾說：「如今個個只管說雲門、法眼、溈仰、臨濟、曹洞等。家風有別的，不是佛法，不是祖師法教。」

Nevertheless, the mediocre types of recent generations are stupid and do not know the ancient style. Those without transmission from the prior buddhas mistakenly say that, within the buddha dharma, there are the teaching styles of the five schools. This is a natural decline and diminution. There has not been one or a half to salvage it. My former master, the old buddha of Tiantong [i.e., Tiantong Rujing], was the first to take pity on them. It was good fortune for people; it was mastery of the dharma. My former master, the old buddha, ascended the hall and addressed the assembly, saying, Nowadays everyone just talks of [the five houses of] “Yunmen, Fayan, Weiyang, Linji, Caodong.” To have distinctions of house styles is not the buddha dharma; it is not the way of the ancestral masters.

此道現成，千載難遇，先師一人道取；十方難聞，獨圓席聞取。是故，一千雲水中，無聞著之耳朵，無見取之眼睛，何況舉心聞哉？何況于身處聞哉？設若聞著於自己渾身心有億萬劫（次），然如先師拈舉通身心而聞著、證著、信著、脫落著者，無也！可憐大宋一國之十方，皆以為先師與諸方長老齊肩！謂如是之輩，是具眼耶？是未具眼耶？或以先師與臨濟、德山齊肩。此輩，可謂尚未見先師，尚未逢臨濟！（吾）未見先師之前，擬參究五宗之玄旨。自禮拜先師之後，明知五宗是亂稱之旨。

此說法現成，千載難遇，先師一人說明；十方難聞，獨圓席聞取。所以，一千雲水中，無聞著的耳朵，無見取的眼睛，何況舉心聞呢？何況於身處聞呢？設若聞著於自己渾身心有億萬劫次(即眾生、學人雖是處於無量佛法的公案現成，卻是無知於自己現成的解脫，更無解脫知見)，然如先師(具正法解脫知見)拈舉通身心而聞著、證著、信著、脫落著的，無！可憐大宋一國的十方，皆以為先師與諸方長老齊肩！說如是之輩，是具眼呢？是未具眼呢？或以先師與臨濟、德山齊肩。此輩，可謂尚未見先師，尚未逢臨濟！吾未見先師之前，擬參究五宗的玄旨。自禮拜先師之後，明知五宗是亂稱的意義。

The expression of these words is hard to encounter in a thousand years; my former master alone said them. They are hard to hear throughout the ten directions; [those at] the “perfect seat” alone hear them. This being the case, among one thousand monks, there is none with the ears to hear it, none with eyes to see it. How much less are there those who will take up the mind and hear it, those who will hear it with the body? Even though they hear it with their own full body and mind for one hundred million ten thousand kalpas, they will not take up my former master’s entire body and mind and hear it, verify it, believe it, and slough it off. It is pitiful that, throughout the ten directions of the one land of the great Song, all have thought that the local elders and such are of equal stature with my former master. We cannot take the group that thinks like this as “equipped with the eye”; we cannot take them as “unequipped with the eye.” Again, they have thought that Linji [i.e., Linji Yixuan] and Deshan [i.e., Deshan Xuanjian] were the equal of my former master. We have to say that this group has also not seen my former master, has not met Linji. Before I had paid obeisance to the old buddha, my former master, I thought to investigate the dark import of the five schools. After paying obeisance to the old buddha, my former master, I knew the import of the corrupt term “five schools.”

是故，大宋國之佛法昌盛時，無五宗之稱，亦無舉揚五宗之稱而聞名家風之古人，自佛法澆薄以來，即亂有五宗之稱。此依人之疏遠參學，不親切辦道之故而如是也。雲水之個個，若覓求真個之參究，切忌者；莫記持五宗之亂稱，莫稱號五宗之門風；何況三玄三要、四料簡、四照明、九帶等！何況三句、五位、十同真智！

所以，大宋國的佛法昌盛時，無五宗的稱呼，亦無舉揚五宗的稱呼而聞名家風的古人，自佛法澆薄以來，即亂有五宗的稱呼。此依人的疏遠參學，不親切辦道的緣故而如此。雲水的個個，若覓求真個的參究，切忌的；莫記持五宗的亂稱，莫稱號五宗的門風；何況那些三玄三要、四料簡、四照明、九帶等！何況那些三句、五位、十同真智！

Thus, when the buddha dharma flourished in the land of the great Song, there was no term “five schools,” and there were no ancients who raised the term “five schools” or heard of “house styles.” Ever since the buddha dharma became weak, we have this arbitrary term “five schools.” It is like this because people are stupid in their study and do not become intimate with pursuit of the way. To monks who would seek to investigate the real thing, I offer this strict prohibition: do not note or retain the false term “five houses”; do not note or designate the teaching styles of the five houses. How much less are there [such catch phrases of the house styles as] “the three darknesses” or “the three essentials,” “the four considerations” or “the four illuminations and functions,” “the nine girdles,” and so on. How much less are there “the three phrases” or “the five ranks” or “the ten identical true wisdoms.”

釋迦老子之道，非如此小量；不以如此為大量，非現成此道。亦不聞于少林、曹溪。可憐而今末代不聞法之禿子等，以其身心眼睛昏暗故，乃如是言！佛祖之兒孫種子，則無如此之言語。住持佛祖者，嘗不聞此狂言。後來之阿師等，嘗不聞佛法之全道，亦不全靠祖道，為本分渾暗之輩，僅矜高於一兩之少分，即如此立宗稱。立宗稱以來之小兒子等，以其不尋本學道，亂隨末流；無慕古之志氣，卻有混俗之操行。俗尚以從世俗者為賤，故誡之。

釋迦老子的法教，非如此小量；不以如此為大量，非現成於佛道。亦不聞教於少林、曹溪。可憐而今末代不聞法的禿子等，因其身心眼睛昏暗，乃有如是言論！佛祖的兒孫種子，則無如此的言語。住持佛祖的，嘗不聞此狂言。後來的阿師等，嘗不聞佛法的全道，亦不全靠祖道，為本分渾暗的徒輩，僅矜高於一兩的少分，即如此立宗稱呼。立宗稱呼以來的小兒子等，以其不尋本學道，亂隨末流；無慕古的志氣，卻有混俗的操行。俗尚以從世俗者為賤，故應誡愼。

The way of old master Śākya is not a small measure like this and does not take something like this as a great measure. It does not express it in words, nor is it heard in Shaolin or Caoqi. It is pitiful, something said now by little shavepates of the last age who have not heard the dharma and whose bodies and minds and eyes are dark. Descendants of the buddhas and ancestors, do not utter such words! In what the buddhas and ancestors keep, one has never heard these mad words. One has never heard these mad words from those occupying [the positions of] buddhas and ancestors. Recent little teachers, those who have never heard of the entire way of the buddha dharma, who lack the entire reliance on the way of the ancestors, who are ignorant of their original lot, boasting of one or two little parts, set up such names of schools. Ever since they set up the names of schools, the little children, because they do not study the way that seeks out the root, vainly follow the branches. Lacking the aspiration that yearns for the ancient, they have the conduct that blends with the secular. Even the secular warn that following [the ways of] the secular world is base.

文王問太公曰：“君務舉賢，而不獲其功，世亂愈甚，以致危亡者何也？” 太公曰：“舉賢而不用，是以有舉賢之名也，無得賢之實也。”文王曰：“其失安在？”太公曰：“其實在好用世俗之所譽，不得其實也。”文王曰：“好用世俗之所譽者何也？”太公曰：“好聽世俗之所譽者，或以非賢為賢，或以非智為智， 或以非忠為忠，或以非信為信。君以世俗之所譽者為賢智，以世俗之所毀者為不肖。則多儻者進，少儻者退。是以群邪比周蔽賢，忠臣死于無罪，邪臣虛譽以求爵位。是以世亂愈甚，故其國不免於危亡。”

文王問太公說：「君務舉賢，而不獲其功，世亂愈甚，以致危亡者何？」 太公說：「舉賢而不用，是以有舉賢之名，無得賢之實。」文王說：「其失安在？」太公說：「其實，在好用世俗之所譽，不得其實。」文王說：「好用世俗之所譽者何也？」太公說：「好聽世俗之所譽者，或以非賢為賢，或以非智為智， 或以非忠為忠，或以非信為信。君以世俗之所譽者為賢智，以世俗之所毀者為不肖。則多儻者進，少儻者退。是以群邪比周蔽賢，忠臣死於無罪，邪臣虛譽以求爵位。是以世亂愈甚，故其國不免於危亡。」

King Wen [of Zhou] asked the grand duke [Lü Shang], “What about the lord who labors to elevate the wise but does not garner the effect, so that the disorder of the world increases to an extreme that becomes dangerous?” The grand duke said, “He elevates the wise but does no use them. This is because he elevates the names of the wise and does not get the reality of the wise. King Wen said, “Where is the fault?” The grand duke said, “The fault is in using what the worldly praise and not getting the really wise.” King Wen said, “What is using what the worldly praise?” The grand duke said, “To listen to the praise of the worldly is to take the unwise as the wise, to take the unintelligent as the intelligent, to take the disloyal as the loyal, to take the unfaithful as the faithful. If the lord takes as wise and intelligent those praised by the worldly and takes as unworthy those reviled by the worldly, then the majority party will advance and the minority party will retreat. Thus, when the wicked group together, they obscure the wise; the loyal ministers die without crime, and the wicked ministers seek court ranks with flattery. Thus, the disorder of the world increases to an extreme, and as a result, the country cannot avoid peril.” [From the early Chinese work of martial strategy, the Liu Tao.]

俗尚歎其國其道之危亡，佛法、佛道之危亡，佛子必歎也。危亡之本者，即亂隨世俗也。聞世俗之所譽時，則不得真賢也。欲得真賢，應有照後觀前之智略。世俗之所譽者，未必是賢，未必是聖。世俗之所毀者，未必是賢，未必是聖。然則，賢而不免有毀，偽而不免有譽者，再三省察，不可混同。不用賢，國之損也；用不肖，國之恨也。

俗尚歎其國其道的危亡，佛法、佛道的危亡，佛子必歎。危亡的本(即八風也，是二元性的必然)，即是亂隨世俗。聞世俗的稱譽時，則不得真賢。欲得真賢，應有照後觀前的智略。世俗的稱譽，未必是賢，未必是聖。世俗的毀謗，未必是賢，未必是聖。然而，賢而不免有毀，偽而不免有譽的，再三省察，不可混同。不用賢，國的損失；用不肖，國的悔恨。

Even the secular lament when the way is imperiled for their country; when the dharma of the buddha and the way of the buddha are imperiled, the children of the buddha should naturally lament. The basis of the peril is the indiscrimate accord with the secular world. When one listens to what the worldly praise, one fails to get the truly wise. If one would get the truly wise, one should have the wisdom to illumine behind and see ahead. What the worldly praise is not always wise, is not always holy; what the worldly disparage is not always wise, is not always holy. While this is the case, where we thrice examine the wise inviting disparagement and the inauthentic being praised, we should not confuse them. Not to use the wise is a loss to the country; to use the unworthy is a regret for the country.

今立五宗之稱者，是世俗之混亂也。隨此世俗者雖多，然知俗之為俗者少。化俗者，當為聖人；隨俗者，當是至愚。欲隨此俗之輩，如何得知佛法？如何成佛作祖？七佛嫡嫡相承，爭如西天依文解義之輩立五部？是故，當知以佛法之正命為祖師者，嘗不謂有五宗之家門。參學佛道之有五宗者，非七佛之正嗣也。

今立五宗的稱呼，是世俗的混亂。隨此世俗者雖多，然知俗之為俗的少。化俗的，當為聖人；隨俗的，當是至愚。欲隨此俗的徒輩，如何得知佛法？如何成佛作祖？七佛嫡嫡相承，爭如西天依文解義的徒輩立五部(即五部、四阿含：《長部經典 》、《 中部經典》、《相應部經典》、《增支部經典》、《小部經典》)？所以，當知以佛法的正命為祖師的，嘗不稱有五宗的家門。參學佛道的有五宗，是非七佛的正嗣。

To set up the name “five schools” is a confusion with the secular world. Though there are many who follow the secular world, there are few people who understand the secular as secular. The holy should convert the secular; to follow the secular is extremely stupid. Those that would follow the secular — how could they know the correct dharma of the buddha? How could they become buddhas or become ancestors? What has been been received from the legimate heirs of the Seven Buddhas — how could it be like setting up the five divisions of the rules by the bunch in the Western Heavens who “rely on the texts to understand the meaning”? Thus, we should realize that the ancestral masters who have taken the correct life of the buddha dharma as the correct life have never said that there are houses of the five schools. Those who learn that there are five houses in the way of the buddha are not legitimate heirs of the Seven Buddhas.

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