道元正法眼藏的一元思維(55) (英譯) 佛道 下

《佛道》下  永平道元禪師 (英譯)

先師示眾云：“近年祖師道廢，魔黨畜生多，頻頻舉五家門風，苦哉苦哉！”是故可知：西天二十八代，東地二十二祖，未曾開演五宗之家門。祖師之為祖師者，悉皆如此。立五宗而各個稱有宗旨者，是誑惑世間人之徒，少聞薄見之類也！佛道之中，若自立各個之道，佛法爭至今日？迦葉亦當自立，阿難亦當自立！若以自立之道理為正道，則佛法早毀滅於西天。若各個自立宗旨，誰慕古？各個自立宗旨，誰抉擇正邪？正邪未決，誰以之為佛法？以之為非佛法？此道理不明，則難稱佛道。五宗之稱者，非各個祖師在世時之所立。稱五宗之祖師者，是祖師已圓寂之後，或閘下之庸流，或慧眼未明者，或初出茅廬者，不問師父，違于祖意，而稱立者也。此旨皆明，誰人共知？

先師示眾說：「近年祖師道廢，魔黨畜生多，頻頻舉五家門風，苦哉苦哉！」所以可知：西天二十八代，東地二十二祖，未曾開演五宗的家門。祖師之為祖師，悉皆如此。立五宗而各個稱有宗旨的，是誑惑世間人的徒輩，少聞薄見的流類！佛道之中，若自立各個的法教，佛法爭至今日？迦葉亦當自立，阿難亦當自立！若以自立的道理為正道，則佛法早毀滅於西天。若各個自立宗旨，誰慕古？各個自立宗旨，誰抉擇正邪？正邪未決，誰以知是為佛法？以知是為非佛法？此道理不明，則難稱佛道。五宗的稱呼，非各個祖師在世時所立。稱五宗的祖師，是祖師已圓寂之後，或閘下的庸流，或慧眼未明的，或初出茅廬的，不問師父，違於祖意，而稱立的。此旨皆明，誰人共知？

My former master addressed the assembly, saying, In recent years, the way of the ancestral masters has declined. The beasts and minions of Māra are many. Again and again they bring up the teaching styles of the five houses. Painful. Painful. Thus, we know clearly that the twenty-eight generations of the Western Heavens and the twenty-two ancestors of the Eastern Earth [from Huike to Rujing] never proclaimed the houses of the five schools. The ancestral masters that are ancestral masters are all like this. Those who set up the five schools and claim that each has its own message are deluded worldly types, the sort with little knowledge and shallow understanding. If, within the way the buddha, we set up our own separate ways, how would the way of the buddha have reached us today? [The First Ancestor] Kāśyapa would have set up his own; [the Second Ancestor] Ānanda would have set up his own. If the principle of setting up one’s own [way] were the correct way, the Buddha dharma would have quickly disappeared in the Western Heavens. Who would “yearn for the past” of the messages set up by each [faction]? Who could judge the truth or falsity of messages set up by each? If we cannot judge its truth or falsity, who could say this is the buddha dharma or this is not the buddha dharma? If this principle is not clear, it is difficult to call it the buddha dharma. The name “five schools” was not set up during the time of any of the ancestral masters. After the perfect quiescence of the ancestral masters who are called the ancestral masters of the five schools, perhaps branches of their followers, those whose eyes were not yet clear, whose feet had not yet walked, without asking their fathers, opposing their ancestors, set up this name. The point is clear. Anyone should recognize it.

大溈山大圓禪師者，百丈大智之法子也；與百丈同時住溈山，未謂稱佛法為溈仰宗。百丈亦不謂“汝自昔住溈山，應稱溈仰宗。”師與祖不稱之，當知其是妄稱。若欲用宗號，不必求之於仰山。欲自稱者，當自稱之。以不可自稱故，前來既不自稱，今亦無有自稱。不言曹溪宗，不謂南嶽宗，不云江西宗，不曰百丈宗。至溈山而不可與曹溪異，亦不應勝於曹溪，亦不應及于曹溪。大溈道取之一言半句，未必與仰山為一條拄杖兩人弄。立宗稱時，應謂溈山宗，當謂大溈宗，而無有應稱溈仰宗之道理。若欲稱溈仰宗，當於兩位尊宿在世時稱之。在世時當稱而未不稱，其依何障而不稱？兩位已在世時而不稱，違父祖之道而稱溈仰宗者，是不孝之兒孫也。此非大溈禪師之本懷，非仰山老人之素意。無正師之正傳，為邪黨之邪稱者，明矣！切莫將其風聞於十方界！

大溈山大圓禪師，是百丈大智的法子；與百丈同時住溈山，未說稱佛法為溈仰宗。百丈亦不說『汝自昔住溈山，應稱溈仰宗』。師與祖不稱此，當知其是妄稱。若欲用宗號，不必求於仰山。欲自稱的，當應自稱。因不可自稱，前來既不自稱，今亦無有自稱。不說是曹溪宗，不說是南嶽宗，不說是江西宗，不說是百丈宗。傳至溈山而不可與曹溪異，亦不應勝於曹溪，亦不應及於曹溪。大溈說的一言半句，未必與仰山為一條拄杖兩人弄。立宗稱謂時，應說是溈山宗，當說是大溈宗，而無有應稱溈仰宗的道理。若欲稱溈仰宗，當於兩位尊宿在世時稱呼。在世時當稱而未不稱，其依何障而不稱？兩位已在世時而不稱，違父祖的法教而稱溈仰宗的，是不孝的兒孫。此非大溈禪師的本懷，非仰山老人的素意。無正師的正傳，為邪黨的邪稱，是明矣！切莫將其風聞於十方界！

The Chan master Dayuan of Mt. Dawei [i.e., Weishan Lingyu] was a child of Baizhang Dazhi [i.e., Baizhang Huihai]. He lived on Mt. Wei at the same time as Baizhang. He never said that the buddha dharma should be called the Weiyang school [i.e., the school named after Weishan and his disciple Yangshan Huiji]. Nor did Baizhang say, “[since] you lived on Mt. Wei, from your time on, [your line] should be called the Weiyang school.” Neither the master [Weishan] nor the ancestor [Baizhang] used the name. We should realize it is a false name. Even though it is wilfully used as a school name, we should not necessarily trace this to Yangshan. Were personal names supposed be used [for schools], they would have been used; since personal names should not be used, personal names were not used in the past, and we do not have personal names [for schools] today. We do not say “the Caoxi school” [of the Sixth Ancestor, Huineng]; we do not say “the Nanyue school” [of the Sixth Ancestor’s disciple Nanyue Huairang]; we do not say “the Jiangxi school” [of the master Mazu Daoyi]; we do not say “the Baizhang school [of the master Baizhang Huihai].” When it comes to Weishan, it cannot be that he is different from Caoxi; he should not be superior to Caoxi; he should not be equal to Caoxi. One word and half a phrase spoken by Dawei is not necessarily “one staff carried by two people” with Yangshan. If one were to set up the name of the school, one should call it the Weishan school, or one should call it the Dawei school; there is no reason to call it the Weiyang school. Were it supposed to be called the Weiyang school, it should be have been called that when both the venerable worthies were alive. Because of what obstacle was it not called what it should have been called when they were alive? Those who would go against the way of their father and grandfather and call it what it was not called when the two were alive are unfilial children and grandchildren. This is not the original desire of the Chan master Dawei; it is not the genuine intention of the old man Yangshan. It has no correct transmission of a correct teacher; it is clearly the false name of a false faction. Do not spread this in the entire realm of the ten directions.

慧照大師捨講經之家門，為黃檗之門人。吃黃檗棒三番，合六十拄杖。參大愚處而有省。因住鎮州臨濟院。雖未究盡黃檗之（佛法）處，然無一句道取其相承之佛法名臨濟宗，亦無半句之道取；不豎拳，亦不拈拂。然則，門人中之庸流，即不護父業，不守佛法，誤立臨濟宗。若慧照大師于其平生結構，而尚違囊祖之道，則於其立稱之事當有予議。何況臨濟將示滅，囑三聖慧然禪師云：“吾遷化後，不得滅吾正法眼藏。” 慧然云：“爭敢滅卻和尚正法眼藏？”臨濟云：“忽有人問汝，作麼生對？”慧然便喝。臨濟云：“誰知吾正法眼藏向遮瞎驢邊滅卻！”如此即是師資之所道取也。

慧照(臨濟義玄)大師捨講經的家門，成為黃檗的門人。吃黃檗棒三番，合六十拄杖。參大愚處而有省。因而住鎮州臨濟院。雖未究盡黃檗的佛法處，然無一句說明其相承的佛法名臨濟宗，亦無半句的說法；不豎拳，亦不拈拂。然而，門人中的庸流，即不護父業，不守佛法，誤立臨濟宗。若慧照大師於其平生結構，而尚違囊祖的法教，則於其立稱的事當有予議。何況臨濟將示滅，囑三聖慧然禪師說：「吾遷化後，不得滅吾正法眼藏。」 慧然說：「爭敢滅卻和尚正法眼藏？」臨濟說：「忽有人問汝，怎麼生對？」慧然便喝。臨濟說：「誰知吾正法眼藏向遮瞎驢邊滅卻！」如此即是師徒所說的。

The great master Huizhao [i.e., Linji Yixuan], casting aside a house that explicates scripture, became a follower of Huangbo. Three times he tasted Huangbo’s stick, altogether sixty staffs. Visiting Dayu [i.e., Gaoan Dayu], he had an awakening. He subsequently resided at the Linji cloister in Zhenchou. While he may not have fully investigated Huangbo’s mind, he has no saying of one phrase, no saying of a half phrase, that the buddha dharma he inherited should be called the Linji school; he does not raise his fist [to it]; he does not take up his whisk [to it]. Nevertheless, immediately mediocre factions among his followers, without protecting the work of the father, without protecting the buddha dharma, mistakenly set up the name “Linji school.” Were it constructed during the life of the Great Master Huizhao, since it goes against the words of the ancient ancestor, there should have been prior discussion about setting up that name. Moreover, When Linji was indicating his extinction, he entrusted the Chan master Sansheng Huiran, saying, “After my transformation, do not let my treasury of the eye of the true dharma be extinguished.” Huiran said, “How could I let the venerable’s treasury of the eye of the true dharma be extinguished?” Linji said, “If someone suddenly asks you, what will you answer?” Huiran shouted. Linji said, “Who could have known that my treasury of the eye of the true dharma would have been extinguished around this blind donkey?” Such is what master and disciple had to say.

臨濟未云“不得滅卻吾禪宗”，未云“不得滅卻吾臨濟宗”，未云“不得滅卻吾宗”，唯云“不得滅卻吾正法眼藏。”故須明知；佛祖正傳大道之不可稱為禪宗，不可稱為臨濟宗；更稱禪宗者，夢也未見聞也。雖滅卻者為正法眼藏之理象，然（臨濟）如此咐囑（於慧然）。“向遮瞎驢邊滅卻”者，誰知其是真咐囑？臨濟門下，唯三聖（慧然）而已。其他之法兄弟之不可及，不可為一列。當明窗下安排也。臨濟、三聖之因緣，是佛祖（之因緣）也。今日臨濟之咐囑，是昔日靈山之咐囑也。是故，明知不可稱臨濟宗之道理。

臨濟未說『不得滅卻吾禪宗』，未說『不得滅卻吾臨濟宗』，未說『不得滅卻吾宗』，唯說『不得滅卻吾正法眼藏』。故須明知；佛祖正傳大道的不可稱為禪宗，不可稱為臨濟宗；更稱禪宗的，是夢也未見聞。雖滅卻的為正法眼藏的理象，然臨濟如此咐囑於慧然。『向遮瞎驢邊滅卻』，誰知其是真咐囑？臨濟門下，唯三聖慧然而已。其他的法兄弟都不可及，不可為一列。當是明窗下的安排。臨濟、三聖的因緣，是佛祖的因緣。今日臨濟的咐囑，是昔日靈山的咐囑。所以，要明知不可稱臨濟宗的道理。

Linji does not say, “Do not let my Zen school be extinguished.” He does not say, “Do not let my Linji school be extinguished.” He does not say, “Do not let my school be extinguished.” He just says, “Do not let my treasury of the eye of the true dharma be extinguished.” Clearly, we should realize that the great way correctly transmitted by the buddhas and ancestors should not be called “the Zen school,” should not be called “the Linji school.” We should have no dreams of calling it “the Zen school.” Even though “extinguished” is the principle and shape of the treasury of the eye of the true dharma, this is how it is bequeathed. The “extinguished” “around this blind donkey” is truly the “who would have known” of the bequeathal. Among the followers of Linji, Sansheng is the only one. He should not be compared with, or ranked with, his elder and younger dharma brothers. Truly, he is to be “placed under a bright window” [as a superior student]. The story of Linji and Sansheng is [an instance of] the buddhas and ancestors. The bequeathal of Linji today is the bequeathal of Vulture Peak in the past. Therefore, the reason we should not call it the Linji school is obvious.

雲門山匡真大師，往昔參學于陳尊宿，當為黃檗之兒孫，後嗣雪峰。亦不謂此師稱正法眼藏為雲門宗。門人又不知臨濟（宗）、溈仰（宗）之為妄稱，新立雲門宗。匡真大師之宗旨，若志立宗稱，則難以許其佛法之身心。今稱宗稱時，比如稱帝者為匹夫。

雲門山匡真(雲門文偃)大師，往昔參學於陳尊宿，當為黃檗的兒孫，後嗣雪峰。亦不說此師稱正法眼藏為雲門宗。門人又不知臨濟宗、溈仰宗的為妄稱，而新立雲門宗。匡真大師的意義，若志立宗稱，則難以許其佛法的身心。今稱宗稱時，比如稱帝者為匹夫。

The great master Kuangzhen of Mt. Yunmen [i.e., Yunmen Wenyan] in the past studied with the venerable worthy Chen [i.e., Muzhou Daozong]; he would have been a descendant of Huangbo. Later, he succeeded Xuefeng [i.e., Xuefeng Yicun]. This master did not say that the treasury of the eye of the true dharma should be called the Yunmen school. His followers, not realizing that the false names Weiyang and Linji were false names, newly established the name “Yunmen school.” If the message of the great master Kuangzhen had aspired to a name that established a school, it would be difficult to acknowledge him as the body and mind of the buddha dharma. When [his teaching] is now called by the name of a school, it is like calling the emperor a commoner.

清涼院大法眼禪師者，地藏院之嫡嗣也，玄沙院之法孫也。其有宗旨，無有錯誤。大法眼者，所署之師號也。以此為正法眼藏之號，而可謂立法眼宗之稱者，則千言之中無一言，萬句之內無一句。然則，門人亦立法眼宗之稱。法眼若今在垂化，當以法眼宗之道為可恥。法眼禪師已往，無人救此患。設若千萬年後，若是孝敬法眼禪師之人，切莫稱此法眼宗之稱。此是根本大孝于法眼禪師也。大凡雲門、法眼者，皆為青原高祖之遠孫也；道骨仙傳，法髓相承。

清涼院大法眼禪師，是地藏院(羅漢桂深)的嫡嗣，玄沙院的法孫。其有宗旨，無有錯誤。大法眼，是所署的師號。以此為正法眼藏的號，而可說是立法眼宗的稱謂，則千言之中無一言，萬句之內無一句。然而，門人亦立法眼宗的稱謂。法眼若今在垂化，當以法眼宗的說法為可恥。法眼禪師已往，無人救此患。設若千萬年後，若是孝敬法眼禪師的人，切莫稱此法眼宗的稱謂。此是根本大孝於法眼禪師。大凡雲門、法眼，皆為青原高祖的遠孫；是道骨仙傳，法髓相承。

The Chan master Great Fayan of Qingliang cloister [i.e., Fayan Wenyi] was a legitimate successor of Dizang cloister [i.e., Lohan Guichen]; he was a dharma grandchild of Xuansha cloister [i.e., Xuansha Shibei]. He had a message and lacked mistakes. “Great Fayan” is the teacher’s title of his signature. In his thousand words he had not a single word, in his ten thousand phrases he had not a single phrase, in which he said that the name “Fayan school” should be established as the name of the treasury of the eye of the true dharma. Nevertheless, his followers established the name “Fayan school.” If Fayan were converting people today, he would erase the term for the current falsely named Fayan school. With the Chan master Fayan already departed, there is no one to save us from this calamity. Even a thousand or ten thousand years later, people who would be filial to the Chan master Fayan must not take the name “Fayan school” as a name. This is basic filiality toward the Chan master Fayan. In general, Yunmen and Fayan are the distant descendants of the eminent ancestor Qingyuan. They transmitted the bones of the way; they transmitted the marrow of the dharma.

高祖悟本大師嗣法于雲岩。雲岩者，藥山大師之正嫡也。藥山者，石頭大師之正嫡也。石頭大師者，青原高祖之一子也；無人與其齊肩，道業獨正傳。佛道之正命尚流傳於東地者，乃依石頭大師不漏而令其正傳之力也。

高祖悟本大師嗣法於雲岩。雲岩，是藥山大師的正嫡。藥山，是石頭大師的正嫡。石頭大師，是青原高祖的一子；無人與其齊肩，道業獨正傳。佛道的正命尚流傳於東地，乃是依石頭大師不漏而令其正傳的功德力。

The eminent ancestor great master Wuben [i.e., Dongshan Liangjie] succeeded to the dharma under Yunyan [i.e., Yunyan Tancheng]. Yunyan was the legitimate heir of the great master Yueshan [i.e., Yueshan Weiyan]; Yueshan was the legitimate heir of the great master Shitou. The great master Shitou was the one child of the eminent ancestor Qingyuan. There are not two or three of comparable stature; he correctly transmitted the work of the way. It is on the strength of the great master Shitou’s transmission without loss that the correct life of the way of the buddha still remains in the Eastern Earth.

青原高祖者，與曹溪古佛同時；曹溪之化儀青原而得以化儀。（曹溪）在世時，令青原之出世（聞名）；一世中，（兩人）出世聞名，當是正嫡上之正嫡，當是高祖中之高祖也。非雄參學，雌出世。彼時之為齊肩，而今之為拔群也。學者尤有可知之處。

青原高祖，是與曹溪古佛同時；曹溪的化儀青原而得以化儀。曹溪在世時，令青原的出世聞名；一世中，兩人出世聞名，當是正嫡上的正嫡，當是高祖中的高祖。非雄參學，雌出世(即是說：曹溪與青原是同時相接，故應是有印心的傳承。而不是有前後不同時，又法體相異類)。是彼時的齊肩，而今的拔群。學者尤有可知之處。

At the same time as the old buddha Caoxi, the eminent ancestor Qingyuan adopted Caoxi’s teaching methods at Qingyuan. Seeing that he was put forward in the world [as a teacher] and that his advancement was in the same generation [as Caoxi], he must have been the legitimate descendant among legitimate descendants, he must have been the eminent ancestor among eminent ancestors. It is not a case of a manly student and weak advancement. Those of his stature at his time would be prominent today. This is something students should realize.

曹溪古佛因以現般涅褩，於其化導人天之末席，石頭進前請所依之師。古佛因示曰：“尋思去”，未示曰：“尋讓去。”是故，古佛之正法眼藏者，獨青原高祖正傳也。雖許其為同得道之神足，然高祖尚是真正之神足，一人獨步也。曹溪古佛已令自己之法子（石頭）為青原之法子。子之為父，父之為子，得髓可明；祖宗之為正嗣者，明矣！

曹溪古佛因以現般涅褩，於其化導人天的末席，石頭進前請所依的正師。古佛因示說：『尋思去』，未示說：『尋讓去』。所以，古佛的正法眼藏，是獨青原高祖正傳。雖許其為同得道的神足，然高祖尚是真正的神足，一人獨步。曹溪古佛已令自己的法子石頭為青原的法子。子之為父，父之為子，得髓可明；祖宗為正嗣的，是明矣！

On the occasion when the old buddha Caoxi was teaching humans and gods by manifesting his complete nirvana, from the last seats Shitou came forward and requested a master on whom to rely. On that occasion, the old buddha indicated that he go visit Si [i.e., Qingyuan Xingsi]; he did not say that he go visit Rang [i.e., [Nanyue Huairang]. Therefore, the treasury of the eye of the true dharma of the old buddha was correctly transmitted to the eminent ancestor Qingyuan alone. Though we may grant that they were equally “spiritual feet” [i.e., disciples] who attained the way, the eminent ancestor was still the “sole pace of the real spiritual foot.” The old buddha Caoxi had Qingyuan make a child of [Caoxi’s] child; the father of the child would be the father of the father; that he attained the marrow is obvious; that he was the legitimate heir of the ancestors is obvious.

洞山大師當為青原四世之嫡嗣，正傳正法眼藏，開眼涅槃妙心；此外，更無別傳，無別宗。大師曾無拳頭、無瞬目示眾可稱曹洞宗。又，門人之中若不混庸流（之輩），則無人稱洞山宗，況云曹洞宗哉？

洞山大師當為青原四世的嫡嗣，正傳正法眼藏，開眼涅槃妙心；此外，更無別傳，無別宗。大師曾無拳頭、無瞬目示眾可稱曹洞宗。又，門人之中若不混於庸流的徒輩，則無人稱洞山宗，況說是曹洞宗呢？

The great master Dongshan, as the legitimate heir in the fourth generation of Qingyuan, correctly transmitted the treasury of the eye of the true dharma and opened the eye of the wondrous mind of nirvana. Beside this, there is no separate transmission, there is no separate school. The great master never had a “fist” or a “blink of the eye” in which he instructs the assembly that they should be called the Caodong school. Among his followers as well, because they were not corrupted by mediocre types, there was no follower who called them the Dongshan school, much less said it was the Caodong school.

曹洞宗之稱者，是稱加曹山之稱也。若如此，則應加稱雲居、同安。雲居是人中天上之導師，比曹山亦更尊崇也。可知此曹洞宗之稱者，乃傍輩之臭皮袋，以齊肩於自系，而稱曹洞宗之稱也。誠如白日欲明，而浮雲覆下！先師曰：“而今諸方登獅子座者多，為人天之師者眾，然知得佛法道理者，渾無一個。”

曹洞宗的稱謂，是稱加曹山的稱謂。若如此，則應加稱雲居、同安。雲居是人中天上的導師，比曹山亦更尊崇。可知此曹洞宗的稱謂，乃是傍輩的臭皮袋，以齊肩於自系，而稱曹洞宗的。誠如白日欲明，而浮雲覆下！先師說：「而今諸方登獅子座者多，為人天之師者眾，然知得佛法道理者，渾無一個。」

The name Caodong school likely includes the name “Caoshan” [of Dongshan’s disciple Caoshan Benji]. If this is the case, Yunju [i.e., Dongshan’s disciple Yunju Daoying] and Tong’an [i.e., Yunju’s disciple Tong’an Daopi] ought also to be included. Yunju was a guide among humans and the heavens above, more revered than Caoshan. We know of this name “Caodong” that the stinking skin bags of a marginal faction, seeking to be of equal stature, called themselves by this name “Caodong.” Truly this is a case where, “though the white sun is bright, the floating clouds cover below.” My former master said, Nowadays, while there may be many who ascend the lion seat, many who would be the teachers of humans and gods; there are none who understand the principle of the Buddha dharma.

是故，競立五宗之宗，亂滯言句之句者，真個是佛祖之冤家也。雖或稱黃龍南禪師之一派為黃龍宗，然不遠當知其派為謬（稱）。大凡世尊在世時，未曾稱佛宗，未稱靈山宗，未謂祗園宗，未言我心宗，未云佛心宗。何之佛語稱佛祖？今人以何而稱佛心宗？世尊何故勉強稱心為宗？宗以何必為心？若有佛心宗，應有佛身宗，應有佛眼宗，應有佛耳宗，應有佛鼻舌等宗，應有佛髓宗，佛國宗等。而今既無，須知佛心宗之稱者，偽稱也。

所以，競立五宗之宗，亂滯言句之句的，真個是佛祖的冤家。雖或稱黃龍南禪師的一派為黃龍宗，然不遠當知其派為謬稱。大凡世尊在世時，未曾稱佛宗，未稱靈山宗，未說是祗園宗，未說是我心宗，未說是佛心宗。以何佛語稱佛祖？今人以何而稱佛心宗？世尊何故勉強稱心為宗？宗以何必為心？若有佛心宗，應有佛身宗，應有佛眼宗，應有佛耳宗，應有佛鼻舌等宗，應有佛髓宗，佛國宗等。而今既無，須知佛心宗的稱謂，是偽稱。

Therefore, those competing to establish the schools of the five schools, those mistakenly stuck in the phrases of words and phrases, are truly the enemies of the buddhas and ancestors. Again, the faction of the Chan master Nan of Huanglung [i.e., Huanglung Huinan] has been called the “Huanglung school,” but it will not be long before this faction is known to be mistaken. More generally, when the Buddha was present, he never called [his teachings] “the Buddha school,” or called them “the Vulture Peak school,” or spoke of “the Jetavana school,” or spoke of the “My Mind school,” or spoke of the “Buddha Mind school.” Where in the words of the Buddha does he use the name “Buddha school”? Why do people today use the name “Buddha Mind school”? Why would the World Honored One necessarily call the mind a school? Why would a school necessarily be the mind? If there is a Buddha Mind school, there should be a Buddha Body school, should be a Buddha Eye school, should be a Buddha Ear school, should be a Buddha Nose or Tongue school, should be a Buddha Marrow school, Buddha Bones school, Buddha Feet school, Buddha Kingdom school, and so on. Now, there are none of these. We should realize the fact that the name “Buddha Mind school” is a false name.

釋迦牟尼佛廣拈舉十方佛土中之諸法實相，說十方佛土中（之實相）時，於十方佛土中，未說建立什麼宗。宗之稱若是佛祖之法，則應在佛國；若在佛國，當是佛說。佛既不說，當知其非佛國之調度；既非祖道，當知其非祖域之傢俱。非但被人恥笑，亦為諸佛之所制禁，亦將為自己所恥笑。須慎之，且勿稱宗，莫言佛法有五家。

釋迦牟尼佛廣拈舉十方佛土中的諸法實相，說十方佛土中的實相時，於十方佛土中，未說建立什麼宗。宗的稱謂若是佛祖的法，則應在佛國；若在佛國，當是佛說。佛既不說，當知其非佛國的調度；既非祖道，當知其非祖域的傢俱。非但被人恥笑，亦為諸佛所制禁，亦將為自己所恥笑。須慎之，且勿稱宗，莫言佛法有五家。

When the Buddha Śākyamuni takes up the real mark of the dharmas throughout the buddha lands of the ten directions and preaches of the buddha lands of the ten directions, he does not preach that he has constructed some school in the buddha lands of the ten directions. If the designation “school” is the dharma of the buddhas and ancestors, it should be in the kingdom of the buddha; if it is in the kingdom of the buddha, the buddha should preach it. The buddha does not preach it; we know it is not a tool of the kingdom of the buddha. The ancestors do not talk of it; we know it is not a furnishing in the region of the ancestors. Not only will you be laughed at by people [if you speak of your school]; you will be prohibited by the buddhas and laughed at by yourself. I beg of you, do not call [yourself] a school. There is no such thing as the five houses in the buddha dharma.

後來，有名智聰之小兒子，拾集祖師之一語兩語，曰五家宗派，名《人天眼目》。人不辯此，初心晚學之徒以其為實，更有藏於衣領而持之者。非人天耳目，而是蒙欺人天之眼目也。何有瞎卻正法眼藏之功德哉？

後來，有名智聰(慧岩智昭)的小兒子，拾集祖師的一語兩語，說五家宗派，名為《人天眼目》。人不辯此，初心晚學的徒輩以其為實，更有藏於衣領而持的。非人天耳目，而是蒙欺人天的眼目。何有瞎卻正法眼藏的功德呢？

Lately, there was a little child named Zhicong [i.e., Zhicong Huiyan], who collected one word or two words of the ancestral masters, said they were the denominations of the five houses and called it Rentian yanmu [“The Eye of Humans and Gods”]. People not knowing how to assess it, beginners and late comers think it true, and some even keep it hidden in their robes. It is not “the eye of humans and gods”; it blinds the eye of human and gods. How could it have the virtue of blinding the treasury of the eye of the true dharma?

彼《人天眼目》者，乃智聰上座於淳熙戊申十二月頃，於天臺山萬年寺編集。雖為後來所作，若道得是，則應聽許。（然）此是狂亂也，愚暗也。無參學眼，無行腳跟，何況有見佛祖之眼！不得用之。不應謂智聰，當謂愚蒙！不知其人，未見其人，而集其言句；為其人，為其人之言句，則不拾集。可知其不識人也！

彼《人天眼目》，乃是智聰上座於淳熙戊申十二月頃，於天臺山萬年寺編集。雖為後來所作，若說得是，則可應聽許。然此是狂亂，愚暗。無參學眼，無行腳跟，何況有見佛祖的法眼！不得用之。不應說是智聰，當說是愚蒙！不知其人，未見其人，而集其言句；為其人，為其人的言句，則不拾集。可知其不識人！

This Rentian yanmu was collected by trainee Zhicong, in the twelfth month of Chunxi, [in the year] wushen [1188], at the Wannian monastery on Mt. Tiantai. Though it is a late production, if its words were right, we should attend to it. It is craziness; it is foolishness. It lacks the eye of study; it lacks the eye of pilgrimage. How much less could it have the eye that sees the buddhas and ancestors? We should not use it. He should not be called “Zhicong” [“Wise and Bright”]; he should be called “Yumeng” [“Stupid and Dull”]. He who does not know “that person,” who does not encounter the person, in collecting words and phrases, does not pick words and phrases of the person who would be that person. We know that he does not know the person.

震旦國教學之輩之稱宗者，以其有齊肩之諸宗也。今佛祖者，正法眼藏，咐囑嫡嫡，不可有齊肩者，無可混之諸宗。既如此，而今杜撰之長老等，亂以宗稱為專，企圖自專，不畏佛道。佛道者，非汝之佛道，乃諸佛祖之佛道也，佛道之佛道也。

震旦國教學的徒輩的稱宗，是以其有齊肩的諸宗。今佛祖，正法眼藏，咐囑嫡嫡，不可有齊肩的，無可混的諸宗。既如此，而今杜撰的長老等，亂以宗稱為私有，企圖自私有，不畏佛道。佛道，是非汝的佛道，乃諸佛祖的佛道，是佛說的佛道。

That those who study the teachings in the land of Cīnasthāna [i.e., China] called themselves schools was because there were others of equal stature. Now, the treasury of the eye of the true dharma of the buddhas and ancestors has been bequeathed from heir to heir; there are none of equal stature, there are no others that could be confused with it. Despite this, the illiterate elders nowadays always rashly call themselves a school; scheming for themselves, they show no fear of the way of the buddha. The way of the buddha is not your way of the buddha: it is the buddha’s and ancestors’ way of the buddha; it is the way of the buddha’s way of the buddha.

太公謂文王云：“天下者，非一人之天下，天下之天下也。”是故，俗世尚有此智，尚有此道。佛祖屋裡之兒孫，切莫恣意任從愚蒙，亂以佛祖之大道，立宗自稱。乃大犯，非佛道之人。當稱宗，則世尊自當稱之。世尊既未自稱，為其兒孫者，何故在其滅後而稱之？誰人比世尊更善巧？既無善巧，其益應無。若更違背佛祖古來之道，而自立自宗，佛之兒孫，有誰宗汝之宗？須參學“照古照今”，不得錯亂。為不與世尊在世（時之言行）有一毫相違，尚憂不及其百千萬分之一；能及者，喜之；唯願不與相違，是為遺弟之蓄念也。以是，當誓願多生值遇、奉覲（佛祖）；以是，當願求多生見聞佛法。故意違反世尊在世之化儀而立宗稱者，非如來之弟子，非祖師之兒孫；（其罪），比重逆亦重。不以如來之無上菩提為重，忽自專自宗，輕慢從前，違反以前。從前人亦將謂不知。不信世尊在世時之功德，彼等屋裡不應有佛法。

太公對文王說：「天下者，非一人之天下，天下之天下也。」所以，俗世尚有此智，尚有此道。佛祖屋裡的兒孫，切莫恣意任從愚蒙，亂以佛祖的大道，立宗自稱。乃大犯，非佛道的人。若當稱宗，則世尊自當稱之。世尊既未自稱，為其兒孫的，何故在其滅後而稱之？誰人比世尊更善巧？既無善巧，其益應無。若更違背佛祖古來的法教，而自立自宗，佛的兒孫，有誰宗汝的宗？須參學『照古照今』，不得錯亂。為不與世尊在世時的言行有一毫相違，尚憂不及其百千萬分之一；能及的，喜之；唯願不與相違，是為遺弟子的蓄念。因此，當誓願多生值遇、奉覲佛祖；以是，當願求多生見聞佛法。故意違反世尊在世的化儀而立宗稱派的，非如來的弟子，非祖師的兒孫；其罪，比重逆亦重。不以如來的無上菩提為重，忽自專自宗，輕慢從前，違反以前。從前人亦將說不知。不信世尊在世時的功德，彼等屋裡不應有佛法。

The grand duke said to King Wen, “The realm is not one person’s realm: it is the realm’s realm.” [From the Liu Tao.] Thus, even the secular gentleman has this wisdom, has these words. Children in the quarters of the buddhas and ancestors must not arbitrarily follow “Stupid and Dull” in calling the great way of the buddhas and ancestors by the names of schools they establish. This is a major violation; not [worthy of] people of the way of the buddha. If we should use the term “school,” the World Honored One would have himself used it. When the World Honored One did not himself use it, how as his descendants can we use it after his extinction? Who is more skilled than the World Honored One? Were [he] not skilled, [we] would not benefit. Again, when you turn against the traditional way of the buddhas and ancestors and independently establish your own school, which of the descendants of the buddha would take your school as a school? We should study by illuminating the past and observing the present. Do not be reckless. Trying not to differ one hair from [the dharma] when the World Honored One was in the world, to lament our failure to reach even one part in a billion, to rejoice in reaching it, to aspire not to differ [from it] — only this is what the disciples left behind make their repeated thought. So we should vow to meet and serve [him] for many lives; so we should aspire to see the buddha and hear the dharma for many lives. Those who, violating the teaching style when the World Honored One was in the world, would intentionally set up the name of a school are not the desciples of the Thus Come One, are not the descendants of the ancestral masters; [their misdeed] is heavier than the weighty violations [of monastic rule]. Taking lightly the unsurpassed bodhi of the Thus Come One, impulsively to devote oneself exclusively to one’s own school is to neglect antecedents, to depart from antecedents. We must say [such people] do not know the antecedents. They do not believe in the virtues of the days of the World Honored One. In their dwelling, there can be no buddha dharma.

是故，欲正傳學佛之道業，不應見聞宗稱。佛佛祖祖咐囑、正傳者，正法眼藏無上菩提也。佛祖所有之法，皆（由）佛咐囑而來也，更無其他剩餘之新法。此道理，即是法骨道髓也。

所以，欲正傳學佛的道業，不應見聞宗稱。佛佛祖祖咐囑、正傳的，是正法眼藏無上菩提。佛祖所有的法，皆由佛咐囑而來，更無其他剩餘的新法。此道理，即是法骨道髓。

Thus, in correctly transmitting the work of the way of studying Buddhism, we should not see or hear the term “school.” What buddha after buddha and ancestor after ancestor bequeath and correctly transmit is the unsurpassed bodhi of the treasury of the eye of the true dharma. The dharma possessed by the buddhas and ancestors has all been bequeathed by the buddha; there is no further additional dharma. This principle is the bones of the dharma, the marrow of the way.

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