道元正法眼藏的一元思維(57) (英譯) 無情說法

《無情說法The Insentient Preach the Dharma》  永平道元禪師 (英譯)

說法於說法者，是佛祖咐囑于佛祖之現成公案也。此說法者，說法也。非有情，非無情；非有為，非無為；非有為、無為之因緣，非從緣起之法。然則，不行鳥道，為與佛眾。大道十成時，說法十成；法藏咐囑時，說法咐囑。拈花時有拈說法，傳衣時有傳說法。是故，諸佛諸祖，同由威音王以前奉覲說法，從諸佛以前本行說法也。莫參學說法唯佛祖之理，佛祖為說法之理而來也。此說法，非但開演八萬四千法門之法藴，有無量無邊之說法藴，莫參學先佛之說法後佛說法。非如先佛來而為後佛，說法亦非以先說法為後說法。

說真如法於說法者(指佛向上，即佛性依恁麼而有識性與真如法)，是佛祖咐囑於佛祖的現成公案。是此說法者(佛性)，的說真如法。真如法是非有情，非無情；真如法是非有為，非無為；真如法是非有為、無為的因緣(即非落入識性緣起的三界)，是非從緣起的法。然而，是不行鳥道(『鳥道』指緣起法的無蹤跡可循，「不行鳥道」，即是涅槃寂靜，是法住法位)，為參與佛眾(指識心緣起法，即是說，識心緣起的大千世界，是依真如法緣起的)。大道十成(一元性)時，說法十成(即是說：三界有情識，因是『佛性恁麼起識性』的三能識變公案現成，每一界的有情識其緣起真如法的功德不同，愈接近一元性的佛性恁麼起識性，其緣起真如法的功德愈廣大，例如肉眼、天眼、佛眼所見不同，故如是說)；法藏咐囑時，說法咐囑(即心法一如、性相一如)。拈花時有拈說法，傳衣時有傳說法。所以，諸佛諸祖(即諸所變識，一到八識)，同由威音王以前(『威音王』指經異熟能變的識性。一元性『佛性恁麼起識性』，是非經識轉變的識性，即是佛真如識)奉覲說法，是從諸佛以前本行(即非經識轉變的)說法。莫參學說法唯佛祖(識性)的理，佛祖是為說法的理而來(即是說佛性依六大的說法，就有佛向上的識性與真如法，而識性的說法依真如法說法，就有緣起世間有情、無情萬相)。此說法，非但開演八萬四千法門的法藴，有無量無邊的說法藴，莫參學先佛的說法後佛說法(即非由八識轉給前七識)。非如先佛來而為後佛，說法亦非以先說法為後說法(也不是先由八識現起法相，後轉給前七識)。(即皆由『佛性真如』恁麼而有第八識，再經三轉識，而緣起法公案現成時是諸識一心，只是落入不同有情識界時說法功德力不同，例如肉眼、天眼、佛眼所見不同)

(『威音王』指經異熟能變的識性。威音王以前即是指未轉成阿賴耶識時，但這是指有一第九識『阿摩羅識』，或指是一無垢的白淨識，歷來唯識學家的看法就有異。在真諦之前北魏菩提流支譯《入楞伽經》，和唐朝譯的《大乘密嚴經》中，都提到九識的說法，但沒有明確定義第九識是什麼，也沒有形成具體的學說。玄奘《成唯識論》中也提到了無垢識，但不認為它可另立為第九識，認為它只是善淨第八識的異名，圓測認為真諦的學說源出於安慧論師，因此在十大論師之中，可能就有論師支持九識說法。然而從現證公案現成時『有』『時』『界』是一相來看，『阿摩羅識』若不再『界』，則就不會『有』『時』，修證者應是無知於此，即此處應是真如法。)

Preaching the dharma in preaching the dharma is the fully apparent kōan that the buddhas and ancestors bequeath to the buddhas and ancestors. This preaching the dharma is the dharma preaching. It is not sentient, is not insentient; it is not constructed, is not unconstructed; it is not the causes and conditions of the constructed or the unconstructed; it is not a dharma arising from conditions. Nevertheless, it is not following “the path of the birds”: it is for the Buddha assembly. When the great way is complete, preaching the dharma is complete; when the treasury of the dharma is bequeathed, preaching the dharma is bequeathed. When the flower is taken up, preaching the dharma is taken up; when the robe is handed down, preaching the dharma is handed down. Therefore, the buddhas and ancestors, from before King of Majestic Voice, have all been paying their respects to preaching the dharma; from before the buddhas, they have all been originally practicing preaching the dharma. Do not study this only as meaning that preaching the dharma has been governed by the buddhas and ancestors: the buddhas and ancestors have been governed by preaching the dharma. This preaching the dharma does not only expound merely the collection of the dharma of 84,000 teachings; there is a collection of preaching the dharma of immeasurable, limitless teachings. Do not study this to mean that later buddhas preach the dharma of the dharma preaching of prior buddhas: just as prior buddhas have not come to be later buddhas, so with preaching the dharma, the prior dharma preaching is not made the later dharma preaching.

故釋迦牟尼佛道：“如三世諸佛，說法之儀式，我今亦如是，說無分別法。”是故，如使用諸佛之說法，諸佛使用說法也。如諸佛正傳說法，諸佛依正傳說法，故古佛正傳於七佛，七佛正傳於今，而有“無情說法。”此無情說法，有諸佛，有諸祖也。莫學我今說法，非正傳新條；勿證古來正傳是舊巢之鬼窟。

所以釋迦牟尼佛說：「如三世諸佛，說法的儀式，我今亦如是，說無分別法。」(《法華經》 方便品) 所以，如使用諸佛(佛性真如法)的說法，即是諸佛(識性)使用說法。如諸佛正傳說法，諸佛依正傳說法，所以古佛(第八識)正傳於七佛(七識)，七佛正傳於今，而有『無情說法』(即是說：『佛性恁麼起識性』依真如法緣起，經識的三能變由第八識經七識而有緣起法的一元性公案現成)。此無情說法(指依真如法緣起法相)，是有諸佛，有諸祖(即是心法一如中，是有諸識心一元性才能顯緣起法)。莫學我今的說法，非正傳新條；勿證古來正傳是舊巢(三界有情識心)的鬼窟。(意即是說，緣起法都是由『佛性恁麼起識性』依真如法緣起，而不是三界有情所處的識心緣起，例如欲界是屬於根識散心位，眼根的肉眼所見山河，並非由根識緣起法相，而是由『佛性恁麼起識性』緣起真如法而有山河，只是這緣真如法而有的山河，在無色界(第八阿賴耶識)、色界(初禪至四禪天)、欲界(六根識散心位)所現是不同的，每一界的有情識其緣起真如法的功德不同，愈接近一元性的佛性識，其緣起真如法的功德愈廣大，例如肉眼、天眼、佛眼所見不同)

Therefore, The Buddha Śākyamuni said, “In the manner that the buddhas of the three periods preach the dharma, I also now preach the dharma without discrimination.” This being the case, just as the buddhas employ preaching the dharma, so the buddhas employ preaching the dharma. Just as the buddhas directly transmit preaching the dharma, so the buddhas directly transmit preaching the dharma; and thus there is the insentient preaching the dharma, directly transmitted from the ancient buddhas to the seven buddhas, directly transmitted from the seven buddhas to the present. In this insentient preaching the dharma, there are the buddhas, there are the ancestors. Do not study that “I now . . . preach the dharma” means new items not directly transmitted; do not attest that what is directly transmitted from ancient times is a demon’s cave of old dens.

大唐國西京光宅寺大證國師因僧問：“無情還解脫法否？”　國師曰：“常說熾然，說無間歇。”　僧曰：“某甲為什麼不聞？”　國師曰：“汝自不聞，不可妨他聞者也。”　僧曰：“未審什麼人得聞？”　國師曰：“諸聖得聞。”　僧曰：“和尚還聞否？”　國師曰：“我不聞。”　僧曰：“和尚既不聞，爭知無情解說法？”　國師曰：“賴我不聞。我若聞，則齊于諸聖，汝既不聞我說法。”　僧曰：“恁麽則眾生無分也。”　國師曰：“我為眾生說，不為諸聖說。”　僧曰：“眾生聞後如何？”　國師曰：“即非眾生。”

大唐國西京光宅寺大證國師(南陽慧忠)因僧問：「無情還解脫法否？」　國師說：「佛向上的真如法常說熾然，說無間歇。」　僧問：「某甲為什麼不聞？」　國師說：「汝自不聞，不可妨他聞者。」　僧問：「未審什麼人得聞？」　國師說：「諸聖得聞(證心法一如境)。」　僧問：「和尚還聞否？」　國師說：「我不聞」僧問：「和尚既不聞，爭知無情解說法？」　國師說：「賴我不聞。我若聞，則齊於諸聖，汝既不聞我說法。(即在一元性境中不落入慮知分別)」　僧說：「恁麽則眾生無分。」　國師說：「我為眾生說，不為諸聖說。(我的示現即是說法，與諸聖無關)」　僧問：「眾生聞後如何？」　國師說：「即非眾生(指一元性識心)。」(《景德傳燈錄》卷二十八 南陽忠國師語)

The National Teacher Dazheng of Guangzhai si in the Western Capital of the land of the Great Tang was once asked by a monk, “Can the insentient preach the dharma?” The National Teacher said, “They’re constantly preaching with ardor; they preach without pause.” The monk said, “Why can’t I hear it?” The National Teacher said, “That you can’t hear it doesn’t prevent others from hearing it.” The monk said, “I don’t understand. Who can hear it?” The National Teacher said, “The sages can hear it.” The monk said, “Can the Reverend hear it?” The National Teacher said, “I can’t hear it.” The monk said, “If the Reverend can’t hear it, how does he know that the insentient preach the dharma?” The National Teacher said, “Fortunately, I don’t hear it. If I heard it, I would equal the sages, and you wouldn’t hear me preaching the dharma.” The monk said, “In this case, living beings have no part in this.” The National Teacher said, “I preach for living beings; I don’t preach for sages.” The monk said, “After the living beings hear it, how are they?” The National Teacher said, “They’re not living beings.”

欲參學“無情說法”之初心晚學，直須勤學此國師之因緣（話語）。“常說熾然，說無間歇。”“常”者，諸時之一分時也。“說無間歇”，“說”者，如既現出，定“無間歇”也。必不可參學“無情說法”之儀如有情（說法）。以如有情之聲音及有情說法之儀故，奪有情界之音聲而擬作無情之音聲者，非佛道也。無情說法，必不可以聲塵（論），比如有情說法，其非聲塵。如何是有情？如何是無情？且當自問問他，功夫參學！

欲參學『無情說法』的初心晚學，直須勤學此國師的因緣話語。『常說熾然，說無間歇』的『常』，是諸時的一分時(即真如法住一元性的時間法位)。『說無間歇』的『說』，是表示如既現出，定『無間歇』(真如法住一元性的空間法位)。必不可參學『無情說法』的行儀如有情說法(即『無情說法』是佛性依六大恁麼而有的真如法，不同於『有情說法』是三界識性依真如法而有的緣起法)。以如有情的聲音及有情說法的行儀，奪有情界的音聲而擬作無情的音聲，是非佛道。無情說法，必不可以聲塵論，比之如有情說法，其是非聲塵。如何是有情？如何是無情？且當自問問他，功夫參學！

Beginners and latecomers who would study “the insentient preach the dharma” should study with diligence this case of the National Teacher. “They’re constantly preaching with ardor; they preach without pause.” “Constantly” is one time among all times. “Their preaching never pauses”: preaching that is already appearing is definitely “without pause.” We should not study that the manner in which the insentient preach the dharma must necessarily be like that of the sentient because it ought to be like the voices of the sentient and the manner in which the sentient preach the dharma. To snatch away the voices of the sentient realm and liken them to the voices of the insentient realm is not the way of the buddha. The insentient preaching the dharma is not necessarily sound, just as preaching the dharma by the sentient is not sound. We should make concentrated effort to study this a while, asking ourselves, asking others, what is “the sentient,” “what is the insentient”?

是故，無情說法之儀之為何？須審細留心參學！愚人謂：樹林鳴條，葉花開落，認坐無情說法者，不是學佛法之漢。若然者，誰不知無情說法？誰不聞無情說法？且須回光（返照）！無情界有草木樹林也無？無情界能交有情界也無？然則，認草木瓦礫為無情者，非遍學也；認無情為草木瓦礫者，非飽參也。設令認人間所見之草木等，擬似無情，然草木等非凡慮之所量。所以者何？天上人間之樹林，遙有殊異，中國、邊地，所生非齊；海裡山間，草木皆不同也。況有生於空之樹木，有生於雲之樹木。風火等中所生長之百草萬樹，大凡有可學為有情者，有不可認作無情者，有草木如人畜者，有情、無情未明也。況仙家之樹石、花果、湯水等，見之不及疑著，然說著不難乎？莫只略見神州一國之草木，慣習日本一州之草木，而擬議商量萬方盡界亦當如是。

所以，無情說法的行儀為何？須審細留心參學！愚人說：『樹林鳴條，葉花開落』(這些仍是識心依真如法而有的緣起法)，認為是無情說法的，不是學佛法的漢子。若如此，誰不知無情說法？誰不聞無情說法？且須回光返照！無情界有草木樹林也無？無情界能交有情界也無？然而，認草木瓦礫為無情的，非遍學；認無情為草木瓦礫的，非飽參(即這些無情法仍不是真如法，更何況真如法所現法相是依三界識心而異，故有肉眼、天眼、佛眼所見不同)。設令認為人間所見的草木等，擬似無情，然草木等非凡情慮知所能測量。所以者何？天上人間的樹林，遙有殊異，中國、邊地，所生非相同；海裡山間，草木皆不同。況有生於空的樹木，有生於雲的樹木。風火等中所生長的百草萬樹，大凡有可學為有情的，有不可認作無情的，有草木如人畜的，有情、無情未明。況仙家的樹石、花果、湯水等，是不可見及疑著，然說著不難嗎？莫只略見神州一國的草木，慣習日本一州的草木，而擬議商量萬方盡界亦當如是。

Such being the case, we should carefully put our minds to and study in what manner it is that the insentient preach the dharma. One who considers, as the foolish think, that the rustling branches of the forests, the opening and falling of leaves and flowers, are the insentient preaching the dharma — this is not a man who studies the buddha dharma. If this were the case, who could not know the preaching of the insentient, who could not hear the preaching of the insentient? We should reflect a while. In the realm of the insentient, are there grasses, trees and forests? Is the realm of the insentient mixed into the realm of the sentient? Still, those who consider grasses and trees, tiles and pebbles as the insentient have not studied extensively; those who consider the insentient as grasses and trees, tiles and pebbles have not studied their fill. Even if, for now, we were to accept the plants seen by humans and treat them as the insentient, grasses and trees are also not what is fathomed by common thinking. Why? There is a vast difference between the forests of the heavens and those among humans; what grows in central countries and marginal lands is not the same; the grasses and trees in the ocean and in the mountains are all dissimilar. Not to mention that there are forests growing in the sky, forests growing in the clouds. Of the hundred grasses and myriad trees that grow in wind, fire, and the rest, there are in general those that should be studied as sentient, those that are not recognized as insentient. There are grasses and trees that are like humans and beasts; whether they are sentient or insentient is not clear. Not to mention the trees and rocks, flowers and fruits, hot and cold waters of the transcendents — though when we see them we have no doubts, when we would explain them, is it not difficult? Seeing merely the grasses and trees of the one land of Shenzhou, being familiar with the grasses and trees of the one region of Nihon, do not consider or deliberate that the myriad quarters and all the realms must be like them.

國師道：“諸聖聞得。”　謂無情說法之會下，諸聖立地聽也；諸聖與無情，令“聞”現成，令“說”現成。無情既為諸聖說法，是聖耶？是凡耶？或已明瞭無情說法之儀，則可體達諸聖所聞如是也。既得體達，則當測知聖者之境界，更須參學超凡超聖之通宵路之行履。

國師說：『諸聖(證心法一如)聞得。』　是說無情說法的會下，諸聖是立地聽(心法一如)；諸聖(能證一元性識心，但道元認為這仍在三界中，應有向上超凡超聖的佛祖)與無情，令『聞』現成，令『說』現成(即心法一如)。無情既為諸聖說法，是聖嗎？是凡嗎？或已明瞭無情說法的行儀，則可體達諸聖所聞如是(道元禪師對這則公案中，國師的回答並不滿意，真如法於三界識心均能緣起法相，只是肉眼、天眼所見不同。故無情說法無關於凡聖，只是於凡聖所見法相不同)。既得體達，則當測知聖者的境界，更須參學超凡超聖的通宵路的行履(即佛性真如的恁麼起三界有情識與真如法)。

“The National Teacher said, ‘The sages can hear it.’” This says that, in the congregation where the insentient preach the dharma, the sages stand and listen. The sages and the insentient actualize hearing, actualize preaching. Since the insentient preach the dharma for the sages, are they sages or are they commoners? Again, if we have finished clarifying the manner in which the insentient preach the dharma, we should personally realize that what the sages hear exists like this. Having gained personal realization, we should gauge the realm of the sages. Further, we should study the activities on the road through the clouds that transcends the commoner and surpasses the sage.

國師曰：“我不聞。”　莫擬此言道容易會。超凡超聖而不聞麼？擊破凡聖巢窟故而不聞乎？須恁麽功夫，令道取現成。國師曰：“賴我不聞。我若聞，則齊于諸聖。” 此舉示，非是一道兩道。“賴我”非凡聖，“賴我”當是佛祖乎？佛祖超凡超聖故，不應一齊于諸聖之所聞。

國師說：『我不聞。』　莫以為此言說容易會。是超凡超聖(佛性真如恁麼識性處)而不聞嗎？是擊破凡聖巢窟(跳脫三界)故而不聞嗎？須恁麽功夫，令道取現成。國師說：『賴我不聞。我若聞，則齊於諸聖。』此種舉示，非是一、兩種說法。『賴我』(指國師識心)非凡聖，『賴我』當是佛祖嗎？因佛祖(佛眼)超凡超聖，不應一齊於諸聖的所聞。(即佛眼與天眼、肉眼所見不同)

“The National Teacher said, ‘I don’t hear it.’” Do not consider that these words are easy to understand. Does he “not hear it” having transcended the commoner and surpassed the sage? Or does he not hear it because he breaks down the dens and caves of “commoner and sage”? Working at it in this way, we should actualize his speech. “The National Teacher said, ‘Fortunately, I don’t hear it. If I heard it, I would equal the sages.’” This presentation is not one word or two words. “Fortunately I” is not “commoner or sage”; should “fortunately I” be a buddha and ancestor? Because the buddhas and ancestors “transcend the commoner and surpass the sage,” [what they hear] should not be equal to what the sages hear.

須修理國師所道之“汝即不聞我說法”之道理，而料理諸佛諸聖之菩提也。其宗旨者，謂無情說法，諸聖得聞也；國師說法，這僧得聞也。此道理，須日深久月功夫參學！ 且問著國師：“眾生聞後不問，眾生正當聞說法時如何？”

須參究國師所說的『汝即不聞我說法』的道理，而聞取諸佛諸聖的菩提。其意義是，所謂無情說法，是諸聖得聞(即一元性的性相一如)；國師說法，則是這僧得聞(指二元性的分別法相中)。此道理，須日深久月功夫參學！ 且問著國師：「不問眾生聞後，眾生正當聞說法時如何？」(道元這樣問，是要強調：『眾生正當聞說法』時，即是心法一如時，即是公案現成，也即是『諸聖得聞』時。這與肉眼與天眼的功德力無關，因為緣起法都是由一元性『佛性識』緣起真如法，而不是三界有情所處的識心緣起的。)

Dealing with the reasoning of the National Teacher’s words, “you wouldn’t hear me preaching the dharma,” we should manage the bodhi of the buddhas and the sages. Its point is that, when the insentient preach the dharma, the sages can hear it; when the National Teacher preaches the dharma, this monk can hear it. On this reasoning, we should take long days and months of study and concentration. For now, we should question the National Teacher, “I’m not asking about ‘after living beings hear it’; how about at the very moment that living beings hear the preaching of dharma?”

高祖洞山悟本大師參曩祖雲岩大和尚，問云：“無情說法，什麼人得聞？” 雲岩曩祖曰：“無情說法，無情得聞。” 高祖曰：“和尚聞否？” 曩祖曰：“我若聞，汝即不得聞吾說法也。” 高祖曰：“若恁麽，即某甲不聞和尚說法也。” 曩祖曰：“我說汝尚不聞，何況無情說法也。” 高祖乃述偈呈曩祖，曰：“也太奇，也太奇，無情說法不思議，若將耳聽終難會，眼處聞聲方得知。”

高祖洞山悟本大師參曩祖雲岩大和尚，問說：「無情說法，什麼人得聞？」 雲岩曩祖說：「無情說法，無情得聞。」 高祖說：「和尚聞否？」 曩祖說：「我若聞，汝即不得聞吾說法。」 高祖說：「若恁麽，即某甲不聞和尚說法。」 曩祖說：「我說汝尚不聞，何況無情說法。」 高祖乃述偈呈曩祖，說：「也太奇，也太奇，無情說法不思議，若將耳(指身，六根)聽終難會，眼處(指心，識性)聞聲方得知。」(《景德傳燈錄》卷十五)

The Great Master Wuben, Eminent Ancestor Dongshan, when studying with the Ancient Ancestor Great Reverend Yunyan, asked him, “When the insentient preach the dharma, who can hear it?” Yunyen, the Ancient Ancestor, said, “When the insentient preach the dharma, the insentient can hear it.” The Eminent Ancestor said, “Does the Reverend hear it?” The Ancient Ancestor said, “If I heard it, you could not hear my preaching the dharma.” The Eminent Ancestor said, “In that case, I don’t hear the Reverend preaching the dharma.” The Ancient Ancestor said, “Even when I preach, you still don’t hear. How much less when the insentient preach the dharma.” The Eminent Ancestor then expressed a verse presented to the Ancient Ancestor: How strange! How strange! The insentient preaching the dharma is inconceivable. If we use our ears to hear it, it’s hard in the end to understand; Only when our eyes hear the voices do we know it.

今高祖道之“無情說法什麼人得聞”之道理，須能以一生多生之功夫審細！謂此問著，更具道著之功德。有此聞著之皮肉骨髓，非只以心傳心。以心傳心者，初心晚學之辨肯也。有舉衣而正傳、拈法而正傳之關捩子，今人豈於三秋九月之功夫而有究竟？高祖雖見聞大證所道之“無情說法，諸聖得聞”之宗旨，然今更有“無情說法什麼人得聞”之問著。是為肯大證也乎？是不肯大證也乎？是問著乎？是道著乎？若總不肯大證，爭得恁麽道？若總肯大證，爭解恁麽道？

今高祖說的『無情說法什麼人得聞』的道理，須能以一生多生的功夫審細！可說此問著，更是具說法的功德。有此聞著的皮肉骨髓，非只以心傳心(即能對這問題有興趣的，於佛道修行應自有相當見地)。以心傳心，是初心晚學的辨肯。有舉衣而正傳、拈法而正傳的關捩子，今人豈於三秋九月的功夫而有究竟？高祖雖見聞大證國師所說的『無情說法，諸聖得聞』的意義，然今更有『無情說法什麼人得聞』的問著。是為辨肯大證國師嗎？是不辨肯大證國師嗎？是問著嗎？是道著嗎？若總不辨肯大證國師，爭得恁麽說？若總辨肯大證國師，爭解釋恁麽說？(道元認為：高祖一定知道大證國師所說的『無情說法，諸聖得聞』的公案，然並不滿意，所以才有這則『無情說法，無情得聞』公案)

The meaning of these words of the Eminent Master, “When the insentient preach the dharma, who can hear it?,” we should examine in detail through an entire life and many lives of concentrated effort. This question he asks should additionally be endowed with the virtue of a statement. This statement has the “skin, flesh, bones, and marrow”; it is not only “transmitting the mind by the mind.” “Transmitting the mind by the mind” is the pursuit of the beginner and latecomer. There is a pivot that is directly transmitted by taking up the robe, directly transmitted by holding up the dharma. How could people today reach its ultimate limit in three or four months of concentrated effort. The Eminent Ancestor, though he had previously heard the message of Dazheng’s words, “when the insentient preach the dharma, the sages can hear it,” goes on here to have the question, “when the insentient preach the dharma, who can hear it?” Do we take this as affirming Dazheng’s words, or take it as not affirming Dazheng’s words? Do we take it as a question, or take it as a statement? If he is not affirming Dazheng at all, how could he talk this way? If he is completely affirming Dazheng, how could he talk this way?

曩祖雲岩曰：“無情說法，無情得聞。” 正傳此血脈，當有身心脫落之參學。謂“無情說法，無情得聞”者，當是“諸佛說法，諸佛得聞”之性相也。欲聽取“無情說法”之眾會，設令有情、無情，設令凡夫、賢聖，而應是無情也。須依此性相，批判古今之真偽。設是西天傳來，若非正傳之真祖師，不可用焉；設是千萬年習學連綿，若非嫡嫡相承者，則難嗣續也。而今正傳既通達於東土，則真偽通塞易辨。設若聽取“眾生說法，眾生得聞”之道取，然須稟受諸佛諸祖之骨髓。聞取雲岩曩祖之道，聽取大證國師之道，若當與奪，則所道取之“諸聖得聞”之“諸聖”者，應是無情；道取“無情得聞”之“無情”者，當是諸聖。以無情所說無情，無情說法即無情故。是故，無情說法也，說法無情也。

曩祖雲岩說：『無情說法，無情得聞。』 正傳此血脈，當有身心脫落的參學。所謂『無情說法，無情得聞』，當是『諸佛說法，諸佛得聞』的性相。欲聽取『無情說法』的眾會，設令有情、無情，設令凡夫、賢聖，而應是無情 (即指處佛向上的真如法位)。須依此性相，批判古今的真偽。設是西天傳來，若非正傳的真祖師，不可用焉；設是千萬年習學連綿，若非嫡嫡相承的，則難嗣續。而今正傳既通達於東土，則真偽通塞易辨。設若聽取『眾生說法，眾生得聞』的說明，然須稟受諸佛諸祖的骨髓。聞取雲岩曩祖的法教，聽取大證國師的法教，若當定奪，則所說明的『諸聖得聞』的『諸聖』，應是無情；說是『無情得聞』的『無情』，當是諸聖。以無情(佛性真如)所說無情，無情說法即無情。所以，無情說法，是說法無情。

The Ancient Ancestor Yunyan said, “When the insentient preach the dharma, the insentient can hear it.” There should be a study that, authentically transmitting this blood line, sloughs off body and mind. This “when the insentient preach the dharma, the insentient can hear it” must be the nature and attributes of “when the buddhas preach the dharma, the buddhas can hear it.” The congregation that would listen to the insentient preaching the dharma — whether they be sentient or insentient, whether they be commoners or worthies and sages — must be insentient. The genuine and spurious of past and present should be judged on the basis of this nature and attributes. Even if brought from the Western Heavens, if it is not by a true ancestral master of authentic transmission, it is of no use. Even for one whose training has been continuous for a thousand myriad years, if it is not what is passed down from successor to successor, it is difficult to succeed to it. Now, the authentic transmission has penetrated to the Eastern Land, and it ought to be easy to distinguish the passage and blockage of the genuine and spurious. Even listening to the words, “when living beings preach the dharma, living beings can hear it,” we should surely accept them as the bones and marrow of the buddhas and the ancestors. In hearing the words of the Ancient Ancestor Yunyan, in listening to the words of the National Teacher Dazheng, when we truly appraise them, the sages referred to in “the sages can hear it” must be insentient; and the insentient referred to in “the insentient can hear it” must be sages. What is preached by the insentient is insentient; for the insentient preaching the dharma is itself insentient. Therefore, the insentient preach the dharma, and preaching the dharma is the insentient.

高祖道之“若恁麽，某甲不聞和尚說法也。”今所聞之“若恁麽”，即是舉拈“無情說法，無情得聞”之宗旨也。依“無情說法，無情得聞”之道理，故“某甲不聞和尚說法也。”高祖此時非但接“無情說法”之末席，為無情說法之志氣亦現之而沖天也；非但體達“無情說法”，亦能體究“無情說法”之聞不聞也，進而體達有情說法之說不說、已說、今說、當說也，更之明瞭聞不聞之說法是有情，是無情之道理也。

高祖說的『若恁麽，某甲不聞和尚說法』。今所聽聞的『若恁麽』，即是舉拈『無情說法，無情得聞』的意義。依『無情說法，無情得聞』的道理，故『某甲不聞和尚說法』(這裡曩祖說：「我若聞，汝即不得聞吾說法。」，故高祖說的『某甲不聞和尚說法』。高祖尊崇曩祖是『諸聖』、是『無情』，是證佛向上的，所以道元才有如是的說法)。高祖此時非但接『無情說法』的末席，為無情說法的志氣亦現起而沖天；非但體達『無情說法』，亦能體究『無情說法』的聞與不聞，進而體達有情說法的說與不說、已說、今說、當說，更而明瞭聞與不聞的說法是有情，是無情的道理。

The Eminent Ancestor said, “In that case, I don’t hear the Reverend preaching the dharma.” The “in that case” we hear here is taking up the point of “when the insentient preach the dharma, the insentient can hear it”: based on the principle that, “when the insentient preach the dharma, the insentient can hear it,” “I don’t hear the Reverend preaching the dharma.” At this point, the Eminent Ancestor is not merely taking a rear seat for the insentient preaching the dharma; his aspiration to preach the dharma for the insentient manifests itself and assaults the heavens. He does not simply personally realize “the insentient preach the dharma”; he has personally investigated the hearing and the not hearing of the insentient preaching the dharma. He has gone on personally to experience the preaching and not preaching, the past preaching, present preaching, and future preaching of the sentient preaching the dharma. And he has further completed the clarification of the principle by which the heard and unheard preaching of the dharma is sentient or is insentient.

大凡聞法者，非為耳根、耳識之境界，將父母未生以前、威音王以前、乃至盡未來際、乃至無盡未來際之舉力舉心、舉起舉道而聞法也。有身先心後之聞法也。是等之聞法，共有得益。若不緣心識，莫謂聞法之益無。心滅身沒者，當聞法得益；無心無身者，當聞法得益。諸佛諸祖必經歷如是之時節而作佛、成祖。接法力於身心，凡慮如何盡覺知？身心之際限，不得自究盡也。聞法功德，下種於身心田地，不有朽亂之時節，遂與時生長，必然果成也。

大凡聞法的，非為耳根、耳識的境界，將父母未生以前、威音王以前、乃至盡未來際、乃至無盡未來際的舉力舉心、舉起舉道而聞法(即緣起法都是由『佛性識』緣起真如法，而不是三界有情所處的識心緣起的)。有身先心後的聞法(即六根觸六塵，識心依『佛性識』緣起真如法)。是等的聞法，身心共有得益。若不緣心識(如無想天)，莫說聞法的增益無。心滅身沒的(如四禪天)，當聞法得益；無心無身的(如無色界)，當聞法得益。諸佛諸祖(諸所變識，指一到八識)必經歷如是的時節而作佛、成祖。接法力於身心，凡情慮知如何盡覺知？身心的際限，不得自究盡。聞法功德，下種於身心田地，不有朽亂的時節，遂與時生長，必然果成。

In general, hearing the dharma is not merely the object of the ear organ and ear consciousness: from “before your father and mother were born,” from “before Majestic Voice,” to the end of the future, to an endless future, we hear the dharma with the whole power, the whole mind, the whole body, the whole way; there is hearing the dharma before the body and after the mind. All of these ways of hearing the dharma have their benefits. Do not say that there is no benefit in hearing the dharma when it does not register in consciousness. Those with mind extinguished and body extinct should benefit from hearing the dharma; those with no mind and no body should benefit from hearing the dharma. The buddhas and ancestors always make buddhas and become ancestors by passing through such times. The power of the dharma to touch the body and mind — how could common thinking fully perceive it? The limits of the body and mind cannot be fully clarified. The merit of hearing the dharma plants a seed in the field of body and mind that will never decay; eventually it will sprout and grow, and with time, will inevitably bear fruit.

愚人謂：雖聞法不懈，然于解路無進步，且不敢記持，則不可有其益。舉人天之博記多聞，是為至要。即座忘記，退席茫然，念有何益，謂有何學功者，即是非逢正師，不見其人故也。不有正傳面授，謂非正師。佛佛正傳而來者，正師也。如愚人所言，為心識所記持，且不忘者，即是聞法之功德聊於心識，蓋心蓋識之時節也。正當恁麽時，即有蓋身、蓋身先、蓋心、蓋心先、蓋心後、蓋因緣、報、業、相、性、體、力、蓋佛、蓋祖、蓋自他、蓋皮肉骨髓等功德。蓋言說，蓋坐臥等之功德現成，彌淪彌天也。

愚人說：「雖聞法不懈，然於理解無進步，且不敢記持，則不可有其益處。」舉人天的博記多聞，是為至要。即座忘記，退席茫然，念有何益，說這有何參學功德的，即是非逢正師，不見其人。不有正傳面授，是所謂非正師。佛佛正傳而來的，是正師。如愚人所說的，為心識所記持，且不忘的，即是聞法的功德聊記於心識，是蓋(印)心蓋識的時節。正當恁麽時，即有蓋身、蓋身先、蓋心、蓋心先、蓋心後、蓋因緣、報、業、相、性、體、力、蓋佛、蓋祖、蓋自他、蓋皮肉骨髓等功德。蓋言說，蓋坐臥等的功德現成，是彌淪彌天。(即是說：聞法的功德力是印心印識，這功德力將於識心恁麽緣起時，現成於緣起法相，即唯識學的薰習種子作用。)

The foolish think that, even if we do not neglect to hear the dharma, without advancement on the road to liberation and claim to a good memory, there will be no benefit in it. Taking up the body and mind of men and gods, to be one of extensive memory and much learning — this is the most essential. To forget on the spot and be at a loss once we depart — what benefit, they think, is there in that? What merit of learning, they say, is there in that? This is because they have not met an authentic teacher, because they have not seen “that person.” One who lacks face-to-face conferral of the authentic transmission is not, we say, an authentic teacher. One who has authentically transmitted from buddha after buddha is an authentic teacher. When, as the foolish say, it is remembered in consciousness and not forgotten for a while, this is the time when the merit of hearing the dharma slightly covers the mind and covers the consciousness. At this very time, there is the merit that covers the body, covers before the body, covers the mind, covers before the mind, covers after the mind; covers cause, conditions, recompense, deed, attribute, nature, substance, and power; covers the buddhas, and covers the ancestors, covers the self and the other, covers the skin, flesh, bones, and marrow. The virtue that covers words and speech, covers sitting and reclining, manifests itself and fills the billows and fills the heavens.

誠然，如是之功德，雖不易知，然相會于佛祖之大會，參究皮肉骨髓，則說法之功力，無有不張之時節；聞法之法力，無有不被之處所。如是而令時節劫波頓漸，視結果之現成也。彼（所言之）多聞博記，雖非可捨棄，然非只以其一隅為要機也。參學者可知之，高祖已體達之。

誠然，如是的功德，雖不易知，然相會於佛祖的大會(即識性一元境)，參究皮肉骨髓，則說法的功力，無有不張的時節；聞法的法力，無有不涵蓋的處所。如是而令時節劫波頓漸，可見結果的現成。彼所說的多聞博記，雖非可捨棄，然非只以其一隅為要機。參學者可知此，高祖已體達此(即高祖所說『無情說法不思議，若將耳聽終難會，眼處聞聲方得知。』)。

Although truly the merit such as this in hearing the dharma is not easily known, when we join the great assembly of the buddhas and ancestors and investigate the skin, flesh, bones, and marrow, there is no time when the efficacy of preaching of the dharma does not lead us; there is no place in which we are not blessed by the dharma power of hearing the dharma. In this way, making the times and kalpas sudden or gradual, we see the realization of the results. It is not that we should necessarily cast aside much learning and extensive memory; but we are not to take that one corner alone as the essential. Students should know this. The Eminent Ancestor has personally realized this.

曩祖道：“我說汝尚不聞，何況無情說法也。” 此是高祖忽然于證上，尚以證證契之現成，曩祖因之而開襟，印證父祖之骨髓也。“汝尚不聞我說。”此非與凡流同然。證明無情說法設使萬端，而思慮分別不可有。此時之嗣續，實為秘要也，非凡聖之境界所能及，所能窺。

曩祖說：『我說汝尚不聞，何況無情說法。』(這裡高祖說的『某甲不聞和尚說法』，是高祖尊崇曩祖是『諸聖』，而曩祖說『汝尚不聞我說』是曩祖讚許高祖的修證已達『諸聖』) 此是高祖忽然於證上，尚以證證契的現成，曩祖因此而開襟，印證父祖的骨髓。『汝尚不聞我說』。此非與凡流同然。證明無情說法設使萬端，然而思慮分別不可有。此時的嗣續，實為秘要，非凡聖的境界所能及，所能窺。

The Ancient Ancestor said, “Even when I preach the dharma, you still don’t hear it. How much less when the insentient preach the dharma.” Here, to the appearance of the fact that the Eminent Ancestor, beyond his verification, is still immediately verifying the verification of the accord, the Ancient Ancestor “opens his collar” and validates the bones and marrow of the forefathers. “You do not hear even my preaching.” Here, it is not that he is like the common types. He is attesting that, while the insentient preaching the dharma is of myriad sorts, we should not have concern for them. The succession at this time is truly the secret essence. In the realms of the commoner and sage, one cannot easily reach it or hear of it.

高祖時作偈呈雲岩曩祖曰：“無情說法不思議，也太奇，也太奇。” 是故，無情及無情說法，共難思議。謂之無情者，為何物？當參學其非凡聖、非情與無情。凡聖、非情與無情，說與不說者，皆思議境界之可及。今則不思議而為太奇，也太奇者，即凡夫、聖賢之智慧心識不可及，應不拘於天眾、人間之籌量。

高祖時作偈呈雲岩曩祖說：『無情說法不思議(指佛向上的真如法)，也太奇，也太奇。』 所以，無情及無情說法，共難思議。所說的『無情』，是為何物？當參學其非凡聖、非情與無情。凡聖、非情與無情，說與不說，皆是思議(慮知分別)境界可及的。今則不思議而為太奇，也太奇的，即是凡夫、聖賢的智慧心識不可及，應不拘於天眾、人間的籌量。

The Eminent Ancestor then expressed a verse and presented it to the Ancient Ancestor Yunyan, saying that “the inconceivability of the insentient preaching the dharma” is “How strange! How strange.” Therefore, both the insentient and the insentient preaching the dharma are difficult to conceive. How are we to take this “insentient”? We should study that it is not commoner or sage, is not sentient or insentient. Whether commoner or sage, sentient or insentient, both their preaching and not preaching must belong to the realm of the conceivable. Here, it is “inconceivable”; it is “how strange!” and again, “how strange!” The wisdom and consciousness of commoners or sages cannot reach it; it does not have to do with the calculations of gods or men.

“若將耳聽終難會”者，設是天耳，設是彌界彌時之法耳，擬將耳聽，則“終難會”也。設有壁上耳，設有棒頭耳，然不可會無情說法，亦非聲塵故。“若將耳聽”者，雖非無，然費百千劫之功夫，亦“終難會”也。已是聲色外之一道之威儀也，非凡聖邊之巢窟。“眼處聞聲方得知。”此道取，個個意謂今眼所見草木花鳥之往來云眼處聞聲。此見處者，更誤，全非佛法，佛法無如是道理。

『若將耳聽終難會』，即設是天耳，設是彌界彌時的法耳，擬將耳聽，則『終難會』。設有壁上耳，設有棒頭耳，然不可會無情說法，因為也不是聲塵。『若將耳聽』，是雖非無，然費百千劫的功夫，亦『終難會』。已是聲色外的一道的威儀，非凡聖邊(即三界)的巢窟。『眼處聞聲方得知』。這個說法，個個意思說今眼所見草木花鳥的往來說是眼處聞聲。這種見處，更錯誤，全非佛法，佛法無如是道理。

“If we use our ears to hear it, it’s hard in the end to understand” means that, even if they be the divine ear, even if they be the dharma ear that fills the world, that fills time, if we think to “use the ear to hear it,” “it’s hard in the end to understand.” Even if there are ears on walls or ears on staffs, they will not understand the insentient preaching the dharma; for it is not sound. It is not that there is no “if we use our ears to hear it,” but even though we spend the concentrated efforts of a hundred thousand kalpas, “it’s hard in the end to understand.” Since it is the deportment of the one way beyond sound and sight, it is not the dens and caves in the vicinity of the commoner or sage. “Only when our eyes hear the voices do we know it.” This saying, people think must mean that the comings and goings of grass, trees, flowers and birds seen by the human eye are “our eyes hearing the voices.” This viewpoint is completely mistaken, not the buddha dharma at all. The buddha dharma has no reasoning like this.

參學高祖道之“眼處聞聲”，則聞無情說法聲之處，是眼處也；現無情說法聲之處，是眼處也。眼處更可廣而參究。眼處聞聲者，須等耳處聞聲故，眼處聞聲者，即不等耳處之聞聲。不可參學眼處有耳根，不可參學眼即耳，不可參學眼裡聲現。

參學高祖說的『眼處聞聲』，則聞無情說法聲之處，是眼(佛眼，佛性識)處；現無情說法聲之處，是眼處。眼處更可廣而參究。眼處聞聲，是等於耳處聞聲功德，但眼處聞聲，是不同於耳處的聞聲。不可參學眼處有耳根，不可參學眼即是耳，不可參學眼裡聲現。

In studying “our eyes hear the voices” spoken of by the Eminent Ancestor, where we hear the voices of the insentient preaching the dharma, this is “the eyes”; where we manifest the voices of the insentient preaching the dharma, this is “the eyes.” We should investigate “the eyes” still more broadly. Since our eyes hearing the voices should be the same as our ears hearing the voices, our eyes hearing the voices is not the same as our ears hearing the voices. We should not study it to mean there is an ear organ in our eyes; we should not study it to mean the eye is the ear; we should not study it to mean that the voices occur within the eyes.

古云：“盡十方界是沙門一隻眼。” 若于此眼處聞聲，則不可擬議商量高祖道之“眼處聞聲。”設令參學古人所道之“盡十方界”“一隻眼”語，然今十方界是一隻眼也。更有千手眼，有千正法眼，有千耳眼，有千舌眼，有千心頭眼，有千同心眼，有千通身眼，有千身先眼，有千心先眼，有千死中死眼，有千活中活眼，有千自眼，有千他眼，有千眼頭眼，有千參學眼，有千豎眼，有千橫眼。

古說：「盡十方界是沙門一隻眼(是說沙門的有情識緣起盡十方界萬法)。」(《景德傳燈錄》卷十 長沙景岑) 若於此眼處聞聲，則不可擬議商量高祖說的『眼處聞聲』。設令參學古人所說的『盡十方界』『一隻眼』的話語，然今十方界是一隻眼(即是說：高祖說的『眼處』，是超越沙門這隻眼的『佛眼』，即佛向上處)。更有千手眼，有千正法眼，有千耳眼，有千舌眼，有千心頭眼，有千同心眼，有千通身眼，有千身先眼，有千心先眼，有千死中死眼，有千活中活眼，有千自眼，有千他眼，有千眼頭眼，有千參學眼，有千豎眼，有千橫眼。

Of old it was said, “All the worlds in the ten directions are a single eye of the śramaṇa.” We should not consider and deliberate that, if our eyes hear voices, it is the “our eyes hear the voices” said by the Eminent Ancestor. Although we study the words spoken by the ancient, that “all the worlds in the ten directions are a single eye,” all the ten directions are themselves a single eye. Moreover, there are a thousand hand eyes, a thousand true dharma eyes, a thousand ear eyes, a thousand tongue eyes, a thousand mind eyes, a thousand eyes throughout the mind, a thousand eyes throughout the body, a thousand staff eyes, a thousand eyes before the body, a thousand eyes before the mind, a thousand eyes of death within death, a thousand eyes of life within life, a thousand eyes of self, a thousand eyes of other, a thousand eyes of eyes, a thousand eyes of study, a thousand vertical eyes, a thousand horizontal eyes.

是故，雖學盡眼是盡眼，然于眼處尚無體究，只以於眼處參究“聞無情說法”為急務。今高祖所道之宗旨者，（謂）耳處難會“無情說法”，眼處聞聲也。更有通身處之聞聲，有遍身處之聞聲，設令不體究眼處聞聲，然須體達、脫落“無情說法，無情得聞”，以此道理流傳故。

所以，雖學盡眼是盡眼，然於眼處尚無體究，只以於眼處參究『聞無情說法』為急務。今高祖所說的意義，是說耳處難會『無情說法』，是眼處聞聲。更有通身處的聞聲，有遍身處的聞聲，設令無法體究眼處聞聲，然須體達、脫落『無情說法，無情得聞』，是以此道理流傳。(即是說：『無情說法』是佛性恁麼而有真如法，是非三界識心所能測知，但於心法一如當下是可體達『無情說法，無情得聞』、『諸佛說法，諸佛得聞』的性相的)

Therefore, though we study the entirety of eyes as the entire world, we still lack personal investigation of “the eyes.” We should make it our urgent business to investigate hearing the insentient preach the dharma in “the eyes.” The Eminent Ancestor’s point here is that for the ears it is “hard to understand” the insentient preaching the dharma; the eyes hear the voices. Going further, there is “throughout the body” hearing the voices; there is “the entire body” hearing the voices. Though we have not personally investigated “the eyes hear the voices,” we should personally master, and should cast off, “when the insentient preach the dharma, the insentient can hear it.” Because this principle has been transmitted,

先師天童古佛道：“葫蘆藤種纏葫蘆。” 此是曩祖之正眼相傳、骨髓相傳、說法無情也。由一切說法無情道理，而無情說法也，謂典故也。無情者，為無情說法也，喚什麼作無情？須知聽無情說法者是也。喚什麼作說法？不知吾無情者是也。

先師天童古佛說：『葫蘆藤種纏葫蘆。』(《如淨語錄》卷下) 此是曩祖的正眼相傳、骨髓相傳、說法無情。由一切說法無情道理，而無情說法，是謂典故規矩。無情者，為無情說法，喚什麼作無情？須知聽無情說法者即是。喚什麼作說法？不知吾無情者即是。(即心法一如當下，是性相一體)

My former master the Old Buddha of Tiantong said, “The bottle gourd vine entwines the bottle gourd.” This is the dharma preaching the insentient that has transmitted the true eye, has transmitted the bones and marrow, of the Ancient Ancestor. On the principle that all preaching the dharma is insentient, it is “the insentient preach the dharma”; this represents the standard case. The insentient preach the dharma for the sake of the insentient. What should we call the insentient? We should know, they are the one who hears the insentient preaching the dharma. What should we call preaching the dharma? We should know, it is the one who does not know it is insentient.

舒州投子山慈濟大師因僧問：“如何無情說法？”  師曰：“莫惡口。”  今此投子之所道取，正是古佛之法饃也，祖宗之治象也。無情說法並說法無情等，大凡“莫惡口”也。須知無情說法者，佛祖之總章是也。臨濟、德山之輩不可知，獨佛祖一人參究。

舒州投子山慈濟大師因僧問：「如何無情說法？」  慈濟大師說：「(啞)莫惡口(即不說話，是『若將耳聽終難會』)。」(《景德傳燈錄》卷十五)  今此投子所說明的，正是古佛的法饃，祖宗的法規。無情說法並說法無情等，大凡是『莫惡口(啞)』。須知無情說法，是佛祖的總章命脈。臨濟、德山之輩不可知，獨佛祖師一人參究。

Once, a monk asked the Great Master Ciji of Mt. Touzi, from Shuzhou (succeeded the Chan Master Wuxue of Cuiwei, named Dadong. Mingzue said, “Touzi is an old buddha.”), “What is the insentient preaching the dharma?” The master said, “Don’t be foul mouthed.” What Touzi says here is truly the dharma plan of the old buddhas, the edict of the ancestral lineage. The dharma preaching of the insentient and the insentient preaching the dharma are, in sum, “don’t be foul mouthed.” We should know, “the insentient preaching the dharma” is the head office of the buddhas and ancestors. The confederates of Linji and Deshan cannot understand it; only those who are buddhas and ancestors investigate 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