《發菩提心Bringing Forth the Mind of Bodhi》
永平道元禪師
(英譯)
西國高祖曰：“雪山喻大涅槃。”當知如此是當喻之喻也。謂當喻者，是親曾也，是端的也。謂拈來雪山者，是喻雪山也；拈來大涅槃，比喻大涅槃也。
西國高祖(釋尊)說：「雪山喻大涅槃。」(《天聖廣燈錄》
百丈章) 當知如此是當喻的比喻。所謂當喻，是親證，是端的。所謂拈來雪山，是喻雪山；拈來大涅槃，是比喻大涅槃。(即雪山、大涅槃都是佛法的公案現成)
The Eminent Ancestor of the Western Country
said, “The Snowy Mountains are comparable to the great nirvāṇa.” We should realize that this compares what should be compared. To say
that they should be compared is [to say] they are “personally
once,” they are “immediately obvious.” To take up “the Snowy Mountains” is “comparable
to the Snowy Mountains”; to take up the great nirvāṇa is to compare
[it] to the great nirvāṇa.
震旦初祖曰：“心心如木石。”謂“心”者，心如也，盡大地之心也，故是自他之心也。盡大地人、盡十方界之佛祖及天龍等之心心，是木石也。此外更無心也。此木石，已不被有、無、空、色等之境界所籠絡。將此木石心，發心修證，以是木石心故。以此心木心石之力，而今思量個不思量底現成也。自見聞心木心石之風聲，始超越外道之流類也。其前則非佛道。
震旦初祖(達摩)說：「心心如木石。(即心、木、石皆是依於佛性真如法)」(《天聖廣燈錄》 百丈章) 所謂『心』，是心如(即佛性恁麼而有的識性是一元性的)，是盡大地的心，故是自他的心。盡大地人、盡十方界的佛祖及天龍等的心心，是木石(指真如法)。此外更無心。此木石(指真如法)，已不被有、無、空、色等的境界所籠絡。將此木石心，發心修證(即由識心依真如法緣起法相)，以是木石心故。以此心木心石的功德，是而今思量個不思量底現成(即識心依真如法才有緣起法的公案現成)。自見聞心木心石的風聲，始超越外道的流類。其前則非佛道(即能見聞一元性依於真如法的緣起，才是佛道)。
The First Ancestor of Cīnasthāna said, “Each
mind is like trees and rocks.” “Mind” here is “mind is like.” It is the mind of the whole earth.
Therefore, it is the mind of self and other. Each mind of the humans of the
whole earth, as well as of the buddhas and ancestors, and of the devas and
dragons of all the worlds of the ten directions—these are trees and rocks; there is no mind
apart from them. These trees and rocks are by their nature not cooped up in the
realm of being and nonbeing, emptiness and form. With this mind of trees and rocks,
we bring forth the mind, practice and verify; for they are trees of mind, rocks
of mind. Through the power of these trees of mind and rocks of mind, the
present “thinking of not thinking” is realized. Upon hearing the “sound
of the wind” in the trees of mind and rocks of mind, we first
transcend the followers of the alien ways; before that, it is not the way of
the buddha.
大證國師曰：“牆壁瓦礫是古佛心。”今此“牆壁瓦礫”者，在何處？可參詳看！可問取：是什麼物恁麽現成？謂古佛心者，非在空王那畔；粥足飯足，草足水足。如是拈來，坐佛作佛，稱為發心。
大證國師說：「牆壁瓦礫是古佛心。」(《景德傳燈錄》 南陽慧忠國師章) 今此『牆壁瓦礫(即是依真如法而現成)』，在何處？可參詳看！可問取：是什麼物恁麽現成？所謂『古佛心』(一元性識性)，非在空王那畔(『空王』即是在佛性真如法這端)；粥足飯足，草足水足(所依的真如法是全然的法住法位)。如是拈來，坐佛作佛(即識心依真如法緣起的公案現成)，稱為發心。
The National Teacher Dazheng said, “Fences,
walls, tiles, and pebbles—these are the old buddha mind.” We should try studying in detail: “where
are these “fences, walls, tiles, and pebbles”; we should
ask: “what is it that appears like this?” “The old buddha mind” is
not on “that side of the King of Emptiness”: it
is “the gruel is enough, the rice is enough”; the “grass is enough, the water is enough.” Taking it up like this, “sitting as a buddha” and “making
a buddha” are called “bringing forth the mind.”
大凡發菩提心之因緣，不從外拈來，拈來菩提心而發心也。謂拈來菩提心者，即拈來一莖草而造佛，拈來無根樹兒造經也。將砂礫供佛，將漿供佛；將一團食施與眾生，將五莖之花供與如來。由他之勸而修片善，為魔所嬈而禮佛，亦是發菩提心也。不僅如此，知家非家，捨家出家（亦是發菩提心也）；入山修道，信行法行（亦是發菩提心也）；造佛造塔，讀經念佛（亦是發菩提心也）；為眾說法，尋師訪道（亦是發菩提心也）；跏趺坐，一禮三寶，一稱南無佛（亦是發菩提心）也。
大凡發菩提心的因緣，不從外拈來，是拈來菩提心而發心。所謂『拈來菩提心』，即是拈來一莖草(即依真如法位緣起)而造佛，是拈來無根樹兒造經。是將砂礫供佛，是將漿供佛；是將一團食施與眾生，是將五莖的花供與如來。由他之勸而修片善，為魔所嬈而禮佛，亦是發菩提心。不僅如此，知家非家，捨家出家亦是發菩提心；入山修道，信行法行亦是發菩提心；造佛造塔，讀經念佛亦是發菩提心；為眾說法，尋師訪道亦是發菩提心；跏趺坐，一禮三寶，一稱南無佛亦是發菩提心。(即萬法都是識心依真如法緣起的公案現成)
Generally speaking, in the cases of [those]
bringing forth the mind of bodhi, rather than taking up the mind of bodhi from
elsewhere, they take up the mind of bodhi and bring forth the mind. To “take
up the mind” means to take up “one blade of grass” and
construct a buddha, to take up “a tree without roots” and
construct a sūtra. It
is to offer sand to the buddha, to offer slop to the buddha. It is to provide
one ball of food to living beings, to offer five flowers to a tathāgata. To
practice a bit of good when encouraged by another, to bow to the buddha when charmed
by a demon, are also to bring forth the mind of bodhi. Not only this: [to bring
forth the mind is] to recognize that one’s home is not a home, abandon the home and
leave the home, enter the mountains and practice the way, proceeding by faith
and proceeding by dharma. It is to construct buddhas and construct stūpas; it
is to recite sūtras and
remember the buddhas. It is to preach the dharma for the multitude. It is to
seek a master and inquire of the way. It is to sit with legs crossed. It is to
make one bow to the three treasures. It is to make one call, “namo buddhāya.”
如是八萬法蘊之因緣，必發心也。或有夢中發心而得道者，或有醉中發心而得道者，或從飛花落葉中發心得道者，或從桃花翠竹中而發心得道者，或有在天上發心得道者，或有在海中發心得道者。此皆是發菩提心中更發菩提心也，身心之中更發菩提心也，諸佛之身心中發菩提心也，佛祖之皮肉骨髓中發菩提心也。
如是八萬法蘊的因緣，必是發心。或有夢中發心而得道的(《大智度論》卷七)，或有醉中發心而得道的(《大智度論》卷十三)，或從飛花落葉中發心得道的，或從桃花翠竹中而發心得道的(靈雲志勤禪師)，或有在天上發心得道的，或有在海中發心得道的(《法華經》提婆達多品)。此皆是發菩提心中更發菩提心，是身心之中更發菩提心，是諸佛的身心中發菩提心，是佛祖的皮肉骨髓中發菩提心。(即是於正報身心體證心法一如的當下)
In this way, the cases in the
eighty-thousandfold collection of dharma are without exception bringing forth
the mind. There are those who attained the way having brought forth the mind in
a dream; there are those who attained the way having brought forth the mind
while drunk. Or they bring forth the mind and attain the way amidst flying
blossoms and falling leaves; or they bring forth the mind and attain the way
amidst plum blossoms and jade bamboo. Or they bring forth the mind and attain
the way while being in the heavens; or they bring forth the mind and attain the
way while being in the ocean. All of these bring forth the mind of bodhi while
being within bringing forth the mind of bodhi. They bring forth the mind of
bodhi while being within body and mind; they bring forth the mind of bodhi
while being within the body and mind of the buddhas; they bring forth the mind
of bodhi while being within the “skin, flesh, bones, and marrow” of
the buddhas and ancestors.
是故，而今之造塔造佛，當是發菩提心也。直至成佛之發心，中間更不可破廢。以此為無為之功德，以此為無作之功德。此是真如觀也，是法性觀也，是諸佛集三昧也，是得諸佛陀羅尼也，是阿耨多羅三藐三菩提也，是阿羅漢國果也，是佛現成也。此外，更無無為，無作等法。
所以，而今的造塔造佛，當是發菩提心。直至成佛的發心，中間更不可破廢(即修行應努力於脫離落入二元性的分別)。以此為無為的功德，以此為無作的功德。此是真如觀，是法性觀，是諸佛集三昧，是得諸佛陀羅尼，是阿耨多羅三藐三菩提，是阿羅漢國果，是佛現成。此外，更無無為，無作等法。
Thus, the present constructing of stūpas,
constructing of buddhas, and the like, are surely bringing forth the mind of
bodhi. They are bringing forth the mind of “directly becoming a buddha”; they
should not be abandoned half way. They represent the merit of the “unconditioned”; they
represent the merit of the “unproduced.” They are the contemplation of suchness;
they are the contemplation of the dharma nature. They are the samādhi of
the assembly of the buddhas; they are acquiring the dhāraṇī
of the buddhas. They
are the mind of anuttara-samyak-saṃbodhi; they are the fruit of the arhat; they are the
realization of the buddha. Beyond these, there is no unconditioned or
unproduced dharma.
然則，小乘愚人曰：造像起塔是有為之功業，棄之不可營；息慮凝心是無為，無上無作是真實，法性實相之觀行是無為。如此謂者，是西天東地古今之習俗；以此造重罪逆罪，而不造像起塔；污染于塵勞稠林，而不念讀佛經。此非損壞人天之種子，亦是撥無如來佛性之徒也。誠可悲也！雖逢佛法僧之時節，而為佛法僧之怨敵；登三寶之山而空手返回，入三寶之海而空手返回者，雖逢千佛萬祖出世，亦無得度之期，喪失發心之方。此因不依經卷，不賴知識之故，即如是也；多依外道師邪，故如是也。謂造塔等非菩提心者，此見解須早拋卻。洗心，洗身，洗耳，洗眼，不可見聞。當依佛經，依知識，皈依正法，修學佛法。
然而，小乘愚人說：「造像起塔是有為的功業，棄之不可營；息慮凝心是無為，無上無作是真實，法性實相的觀行是無為。」
如此說的，是西天東地古今的習俗；以此造重罪逆罪，而不造像起塔；污染於塵勞稠林，而不念讀佛經。此非唯損壞人天的種子，亦是撥無如來佛性的徒類。誠可悲啊！雖逢佛法僧的時節，而為佛法僧的怨敵；登三寶山而空手返回，入三寶海而空手返回的，雖逢千佛萬祖出世，亦無得度之期，喪失發心的方向。此因不依經卷，不賴善知識之故，即是如此；多依外道邪師，故是如此。說造塔等非菩提心的，此見解須早拋卻。洗心，洗身，洗耳，洗眼，不可見聞。當依佛經，依善知識，皈依正法，修學佛法。
Nevertheless, stupid people of the Lesser
Vehicle say that constructing images and erecting stūpas are “conditioned” meritorious deeds; one should leave off
and not perform them. “To stop thinking and congeal the mind”—this
is “the unconditioned”; “the unborn,” “the unproduced”—this
is the true reality; the contemplation of the “real mark of the dharma nature”—this
is the unconditioned. They have made this kind of talk their custom of past and
present throughout the Western Heaven and the Eastern Earth. Accordingly,
though they commit grave offenses and heinous offenses, they do not construct
images or erect stūpas; though
they are defiled in the thicket of affliction, they do not remember the buddhas
or read the scriptures. This is a bunch that not only damages the seeds of
humans and devas but discards the buddha nature of the tathāgatas. It is truly sad that, though they have encountered the time of buddha,
dharma, and saṅgha, they have become enemies of buddha, dharma, and saṅgha. While
climbing the mountain of the three treasures, they have returned empty handed;
while entering the ocean of the three treasures, they have returned empty
handed. Thus, though they encounter the advent of a thousand buddhas and ten
thousand ancestors, they have no prospect of attaining deliverance and have
lost the means to bring forth the mind. They are like this because they do not
follow the scriptures and do not follow friends; they are like this because
many of them follow the false teachers of alien ways. We should quickly discard
the opinion that constructing stūpas and
the like is not bringing forth the mind of bodhi. Washing our minds, washing
our bodies, washing our ears, washing our eyes, we should not listen to it.
Following Buddhist scripture, following friends, we should return to the true
dharma and study the buddha dharma.
佛法大道，一塵之中有大千經卷，一塵之中有無量諸佛。一草一木，皆是身心。萬法若不生，一心亦不生；諸法實相，則一塵實相。所以，一心者，諸法也；諸法者，一心也，全身也。造塔等若是有為，則佛果菩提、真如佛性亦當是有為。真如佛性不是有為，故造塔起塔則非有為，是無為之發菩提心也，無為無漏之功德也。但當信解決定：造塔起塔是發菩提心。億劫之行願，當由之生長。其是億億萬劫不可朽壞之發心也。是謂見佛聞法也。
佛法大道，一塵之中有大千經卷，一塵之中有無量諸佛。一草一木，皆是身心。萬法若不生，一心亦不生；諸法實相，則是一塵實相。所以，一心，即是諸法(心法一如)；諸法，即是一心，是全身。造塔等若是有為，則佛果菩提、真如佛性亦當是有為。真如佛性不是有為，故造塔起塔則非有為，是無為的發菩提心，是無為無漏的功德。但當信解決定：造塔起塔是發菩提心。億劫的行願，當由是生長。其是億億萬劫不可朽壞的發心。是所謂見佛聞法。
In the great way of the buddha dharma,
there is a chiliocosm of scriptures within one mote of dust; there are
innumerable buddhas within one mote of dust. One blade of grass, one tree are both
the body and mind. Where “the myriad dharmas do not arise,” the
one mind also does not arise; where it is “the real mark of the dharmas,” it is
the real mark of one mote of dust. Therefore, the one mind is the dharmas; the
dharmas are the one mind, are the entire body. Were constructing stūpas and
so on conditioned, buddhahood, bodhi, suchness, and the buddha nature would
also be conditioned. Since suchness and buddha nature are unconditioned,
constructing images, erecting stūpas and
so on are not conditioned: they are the unconditioned bringing forth the mind
of bodhi; they are merit unconditioned and uncontaminated. We should firmly
believe that constructing images and erecting stūpas are bringing forth the mind of bodhi. From them will
grow a vow [to last] a million kalpas; they are bringing forth the mind that
will not decay for millions of millions of myriad kalpas. This is called seeing
the buddha and hearing the dharma.
須知集木石重泥土，集金銀七寶而造佛起塔，即是集一心造塔造像也，集空空而作佛也，拈心心而造佛也，重塔塔而造佛也，令佛佛現成而造塔也。是故，經曰：“作是思維時，十方佛皆現。”
當知一思維之為作佛時，十思維佛皆現也；一法之為作佛時，諸法作佛也。
須知集木石重泥土，集金銀七寶而造佛起塔，即是集一心造塔造像，是集空空而作佛，是拈心心而造佛，是重塔塔而造佛，是令佛佛現成而造塔。所以，經說：「作是思維時，十方佛皆現。」(《法華經》方便品) 當知一思維的為作佛時，是十思維佛皆現；一法的為作佛時，是諸法作佛。(即識心處一元性時，所緣真如法的緣起法，都是公案現成)
We should realize that to construct a
buddha or erect a stūpa by collecting
wood and stone, piling up mud, or collecting gold, silver, and the seven
treasures is to construct a stūpa or construct an
image by collecting the one mind. It is to make a buddha by collecting
emptiness after emptiness; it is to construct a buddha by taking up mind after
mind. It is to construct a stūpa by piling up stūpa after stūpa; it is to
construct a buddha by making buddha after Buddha appear. Hence,
it is said in the sūtra, “When I
had this thought, the buddhas of the ten directions all appeared.” We
should understand that, when one thought is “making a buddha,” the “thought
buddhas of the ten directions” all appear. When one dharma is “making
a buddha,” all the dharmas are making a buddha.
釋迦牟尼佛言：“明星出現時，我與大地有情同時成道。” 是故，發心修行、菩提涅槃者，當是同時發心、修行、菩提、涅槃也。佛道之身心者，是草木瓦礫也，是風雨水火也。巡之而令其為佛道者，即是發心也。須撮得虛空而造塔造佛，須掬啖溪水而造佛造塔。此是發阿耨多羅三藐三菩提（心）也。一發菩提心，百千萬菩提心。修證亦復如是。
釋迦牟尼佛說：「明星出現時，我與大地有情同時成道。」(《修行本起經》卷下) 所以，發心修行、菩提涅槃，當是同時發心、修行、菩提、涅槃。佛道的身心，是草木瓦礫，是風雨水火(即一元性的緣起法相是識心依真如法而現成的)。巡之而令其為佛道(即恁麼緣起一元性緣起法相)，即是發心。須撮得虛空而造塔造佛，須掬啖溪水而造佛造塔。此是發阿耨多羅三藐三菩提心。一發菩提心，是百千萬菩提心。修證亦復如是。
The Buddha Śākyamuni said,
“When the bright star appeared, I, together with the great earth and
sentient beings, simultaneously achieved the way.” Hence, bringing forth the mind,
practice, bodhi, and nirvāṇa must be a “simultaneous” bringing forth the mind, practice,
bodhi, and nirvāṇa. The body and mind on the way of the buddha is grass and
trees, tiles and pebbles, is wind and rain, water and fire. To turn these into the
way of the buddha—this is bringing forth the mind. We should take a pinch
of empty space and construct a stūpa, construct a
buddha; we should swallow a handful of the valley stream and construct a
buddha, construct a stūpa. This is bringing
forth anuttara-samyak-saṃbodhi. It is a hundred thousand myriad instances of bringing
forth one instance of bringing forth the mind of bodhi. Practice and
verification are also like this.
然則，但聞發心是一發之後而不更發心，修行是無量，證果是一證者，非佛法之聞，非佛法之知也。千億人之發心者，一發心之發（心）也。一發心者，千億之發心也；修證轉法，亦復如是。非草木等，如何是身心？非身心，如何是草木？非草木，則無草木，故如是也。
然而，但聽聞發心是一發之後而不更發心，修行是無量，證果是一證的，這是非佛法的聽聞，非佛法的知解(即佛法不是以修待證)。千億人的發心，是一發心的發心。一發心，即是千億的發心；修證轉法，亦復如是。非草木等，如何是身心？非身心，如何是草木(即心法是一如、性相一如的)？非草木，則無草木，故是如此。
Despite this, to hear only that bringing
forth the mind is one bringing forth without further instances of bringing
forth the mind, or that the practices are innumerable while the fruit of verification
is one verification—this is not hearing the buddha dharma, is not knowing the
buddha dharma, is not encountering the buddha dharma. The bringing forth the
mind of a thousand million instances of bringing forth is definitely bringing
forth one instance of bringing forth the mind. A thousand million people’s
bringing forth the mind is bringing forth one bringing forth the mind; one
bringing forth the mind is a thousand million instances of bringing forth the
mind. Practice and verification, turning the dharma are also like this. Were
they not grass, trees, and the rest, how could there be body and mind? Were
they not body and mind, how could there be grass and trees? This is so because,
were they not grass and trees, they would not be grass and trees.
坐禪辦道是發心菩提心也。發心者，非一異；坐禪者，非一異，非再三，非處分。參究頭頭，須亦皆如是。聚集草木七寶之一切，其是有為而不得成道者，則三十七品菩提分法亦當是有為；拈來三界人天之身心而修行者，皆是有為，不得有究盡地。草木瓦礫與四大無蘊，同是唯心，同是實相。盡十方界，真如佛性，同是法住法位。真如佛性之中，如何有草木等？草木等，如何不是真如佛性？諸法非有為，非無為，是實相也。實相者，如是實相也。如是者，而今之身心也。可將此身心而發心。莫嫌踏水踏石。唯拈一莖草而造作丈六金身，拈一微塵而建立古佛塔廟，當是發菩提心也，見佛也，聞佛也，見法也，聞法也，作佛也，行佛也。
坐禪辦道是發心菩提心。發心，是非一異；坐禪，是非一異，非再三，非處分(調度)。參究頭頭，須亦皆如是。聚集草木七寶的一切，其是有為而不得成道的，則三十七品菩提分法亦當是有為；拈來三界人天的身心而修行的，皆是有為，不得有究盡地。草木瓦礫與四大無蘊，同是唯心，同是實相。盡十方界，真如佛性，同是法住法位。真如佛性之中，如何有草木等？草木等，如何不是真如佛性？諸法非有為，非無為，是實相(即法的公案現成都是依真如法緣起的)。實相，是如是實相。如是，是而今的身心。可將此身心而發心。莫嫌踏水踏石。唯拈一莖草而造作丈六金身，拈一微塵而建立古佛塔廟，當是發菩提心，是見佛，是聞佛，是見法，是聞法，是作佛，是行佛。
Pursuing the way in seated meditation—this
is bringing forth the mind of bodhi. Bringing forth the mind is neither one
with nor different from [pursuing the way in seated meditation]; seated
meditation is neither one with nor different from [bringing forth the mind];
they are not twice or three times; they are not arranged. Each should be
investigated in this way. If collecting grass, trees, and the seven treasures
to construct stūpas
and construct buddhas were conditioned throughout and were not realizing the
way, the thirty-seven aids to bodhi would also be conditioned. Humans and devas
of the three realms taking up body and mind to practice would all be
conditioned and would have no ultimate stage. Grass and trees, tiles and
pebbles, and the four major elements and the five aggregates, are equally mind
only, are equally the real mark. All the worlds of the ten directions, the
buddha nature of true suchness, are all “the dharmas abiding in their dharma
position.” How could grass, trees, and the like, be within the buddha
nature of true suchness? How could grass, trees, and the like, not be the
buddha nature of true suchness? The dharmas are not conditioned, not
unconditioned; they are the real mark. The real mark is the real mark of
suchness; suchness is the present body and mind. We should bring forth the mind
with this body and mind. Do not dislike walking on water and walking on rocks.
Just taking up one blade of grass and constructing a sixteen-foot golden body,
taking up one atom and building a stūpa shrine for an
old buddha—this is bringing forth the mind of bodhi. It is seeing
the buddha; it is seeing the dharma; it is hearing the dharma; it is making a
buddha; it is practicing buddhahood.
釋迦牟尼佛言：“優婆塞、優婆夷、善男子、善女人，以妻子肉供養三寶，以自身肉供養三寶。諸比丘既受信施，云何不修？”是故，當知將飲食、衣服、臥具、醫藥、僧房、田林等供養三寶者，即是供養自身及妻子等之身肉皮骨髓也。既入三寶功德海，則是一味也。既是一味，故是三寶也。三寶功德既現成于自身及妻子之皮肉骨髓，即是精勤之辦道功夫也。今舉世尊之性相，當參取佛道之皮肉骨髓也！而今此信施，是發心也。受者比丘，如何不修？須頭正尾正！一塵忽發心，則一心隨而發心；一心若始發，則一空才發。大凡有覺無覺之發心時，始得一佛性之種也。巡究四大五蘊而誠心修行，則得道；巡究草木牆壁而誠心修行，則得道。以四大五蘊與草木牆壁是同參故，同性故，同心同命故，同身同機故。
釋迦牟尼佛說：「優婆塞、優婆夷、善男子、善女人，以妻子肉供養三寶，以自身肉供養三寶。諸比丘既受信施，云何不修？(這即是從一元性來看眾生類、萬法)」 所以，當知將飲食、衣服、臥具、醫藥、僧房、田林等供養三寶的，即是供養自身及妻子等的身肉皮骨髓。既入三寶功德海，則是一味(一元性)。既是一味，故是三寶(公案現成，即是真如佛、識性僧、緣起法一體)。三寶功德既現成於自身及妻子的皮肉骨髓，即是精勤的辦道功夫。今舉世尊的性相，當參取佛道的皮肉骨髓！而今此信施，是發心。受者比丘，如何不修？須頭正尾正！一塵忽發心，則是一心隨而發心；一心若始發，則是一空才發(即識心依真如法位緣起法相)。大凡有覺(二元性識)無覺(一元性識)的發心時，始得一佛性的種。巡究四大五蘊(有情識心正報)而誠心修行，則得道；巡究草木牆壁(無情真如法依報)而誠心修行，則得道。因四大五蘊(有情識)與草木牆壁(無情真如法)是同參，同性，同心同命，同身同機。
The Buddha Śākyamuni said, “Upāsakas and upāsikās, sons and
daughters of good family, offer the flesh of wives and children to the three
treasures, offer the flesh of their own bodies to the three treasures. How
could bhikṣus who have received
these donations of the faithful not practice?” Therefore, we know that making
offerings to the three treasures of food and robes, bedding and medicines,
monastic lodgings, fields and woodlands, and the like, is making offerings of
the flesh, skin, bones, and marrow of “one’s own body” and of the bodies of “one’s wife
and children.” Emersed in the ocean of the merit of the three
treasures, they are of “one taste.” Since they are of one taste, they are the
three treasures. The merit of the three treasures appearing in the skin, flesh,
bones, and marrow of “one’s own body” and that of one’s “wife
and children” is exerted concentration on pursuing the way. Now,
taking up the nature and marks of the World Honored One, we should study the
skin, flesh, bones, and marrow of the way of the buddha. These “donations
of the faithful” are bringing forth the mind; how could the bhikṣus who receive them
not practice? They must be correct from head to tail. Hence,
as soon as one mote of dust is brought forth, one mind is brought forth in
accordance with it. Once one mind is brought forth, a bit of one emptiness is
brought forth. In sum, it is when perception or
non-perception bring forth the mind that they
can first plant one buddha nature. When, turning the four major elements and
five aggregates, they practice with a sincere mind, they will attain the way;
when, turning the grass and trees, fences and walls, they practice with a sincere
mind, they will attain the way; for the four great elements and five aggregates
and the grass and trees, fences and walls, have the same study, for they have
the same nature, for they have the same mind, the same life, for they have the
same body, the same function.
以此，佛祖會下，多有拈草木心之辦道。此是發菩提心之樣子也。五祖者，一時之為栽松道者；臨濟者，有（在）黃檗山栽松之功夫。洞山有劉氏翁栽松。彼此拈來松柏之操節，抉出佛祖之眼睛。是弄活眼睛之力現成開明眼睛也。
因此，佛祖會下，多有拈草木心的辦道。此是發菩提心的樣子。五祖，是一時為栽松道人；臨濟，有在黃檗山栽松的功夫(《臨濟錄》行錄)。洞山師虔有劉氏翁栽松(《景德傳燈錄》卷十七 師虔章)。彼此拈來松柏的操節，抉出佛祖的眼睛。是弄活眼睛的力量現成開明眼睛。
Hence, in the communities of the buddhas
and ancestors, there are many who pursued the way by taking up the mind of
grass and trees; this is the form of bringing forth the mind of bodhi. The
Fifth Ancestor was once a practitioner who grew pines. Linji worked at planting
fir and pine on Mt. Huangbo. On Dongshan, there was old Mr. Liu, who planted
pines. In this, they take up the discipline of pine and cypress and gouge out
the eye of the buddhas and ancestors; in this, they show that the power to play
with the living eye is opening the clear eye.
造塔造佛等，是弄眼睛也，吃發心也，使發心也。如不得造塔等之眼睛，無佛祖之成道也。得造塔之眼睛後，則作佛作祖也。謂造塔等遂化成塵土，非真實功德，無生之修煉是堅牢，不為塵埃污染者，非佛語。若謂塔婆化成塵土，則無生亦化成塵土。無生若不化成塵土，則塔婆亦不應化成塵土。這裡是什麼處在？說有為說無為！
造塔造佛等，是弄眼睛，是吃發心，是使發心。如不得造塔等的眼睛，無佛祖的成道。得造塔的眼睛後，則作佛作祖。說造塔等遂化成塵土，非真實功德，無生的修煉是堅牢，不為塵埃污染，是非佛語。若說塔婆化成塵土，則無生亦化成塵土。無生若不化成塵土，則塔婆亦不應化成塵土。這裡是什麼處在？說有為說無為！(即依真如恁麼的實相，是不落二元、一元性，是不落有為、無為)
To construct stūpas, construct buddhas, and the like, is to play with the
eye, is to taste bringing forth the mind, is to deploy bringing forth the mind.
Those who have not acquired the eye of constructing stūpas and the like have not attained the way of the buddhas and ancestors.
It is after we acquire the eye of constructing buddhas that we make a buddha
and make an ancestor. To say that constructing stūpas and the like will eventually turn to dust, that it is
not the true merit; to say that training in the unborn is firm and stable, that
it is not defiled by dust—these are not the words of the buddha. If
we say that stūpas turn
to dust, then the unborn will also turn to dust. If the unborn does not turn to
dust, the stūpas also
will not turn to dust. Where are we, that we are talking about “conditioned” and
talking about “unconditioned”?
經云：“菩薩于生死，最初發心時，一向求菩提，堅固不可動。彼一念功德，深廣無涯際，如來分別說，窮劫不能盡。”
當明知；拈來生死而發心，是一向求菩提也。彼一念者，同一草一木，以是一生一死故。然則，其功德之深者是無涯際，廣亦無涯際也。如來窮劫言語以分別之，亦不可有盡期。海枯猶殘底，人死心當留，故不能盡也。彼一念如深廣無涯際，則一草一木、一石一瓦之深廣，亦無涯際。一草一石若七尺八尺，彼一念則亦是七尺八尺，發心亦是七尺八尺。
經說：「菩薩於生死，最初發心時，一向求菩提，堅固不可動。彼一念功德，深廣無涯際，如來分別說，窮劫不能盡。」(《華嚴經》卷六 賢手菩薩品) 當明知；拈來生死而發心，是一向求菩提。彼一念，是同一草一木，因是一生一死。然而，其功德深的是無涯際，廣亦是無涯際。如來窮劫言語分別，亦不有盡期。海枯猶殘底，人死心當留，故不能盡(即緣起法的源頭是真如法，是法住法位的實相)。彼一念如深廣無涯際，則一草一木、一石一瓦的深廣，亦無涯際。一草一石若七尺八尺，彼一念則亦是七尺八尺，發心亦是七尺八尺(即性相一如)。
It is said in a sūtra, When the bodhisattva, in the midst of birth and death, First
brings forth the mind, Solely seeking bodhi, Firmly and immovably, The merit of
that one thought Is so deep, broad, and boundless that, Were the tathāgata to
explain its particulars, He could not exhaust them by the end of the kalpa. We
should clearly recognize that taking up birth and death and bringing forth the
mind is “solely seeking bodhi.” “That one thought” must
be the same as one blade of grass, one tree; for it is one “birth,” one “death.”
Nevertheless, the depth of its merit is boundless, the breadth of its merit is
boundless. Even if the tathāgata were
to “describe its particulars” in the language of the “end of
the kalpa,” he could not expect to exhaust them. He could not
exhaust them because, “when the ocean dries up,” the bottom remains, “though
a person dies,” the mind remains. Just as the depth and breadth of “that
single thought” are boundless, so the depth and breadth of one blade of
grass, one tree, one rock, one tile, are also boundless. When one blade of
grass, one rock, is seven feet or eight feet, “that single thought” is
also seven feet or eight feet, and bringing forth the mind is likewise seven
feet or eight feet.
是故，入于深山，思維佛道者，當容易；造塔造佛者，甚難也！雖皆由精進不怠而成熟，然則，拈來身心與被心拈來，當遙異也！如是之發菩提心盛積，則佛祖現成也。
所以，入於深山，思維佛道的，當容易；造塔造佛的(即依於一元性的緣起公案現成)，甚難！雖皆由精進不怠而成熟，然而，拈來身心(經識能變的識心緣起法公案現成)與被心拈來(未經識能變的識性緣真如法)，當遙異！如是的發菩提心累積，則是佛祖現成。
Therefore, “entering the deep mountains and thinking on
the way of the buddha” is easy; constructing stūpas and constructing buddhas is extremely difficult. Both
may be developed from vigour and perseverance, but there is a great difference
between taking up the mind and being taken up by the mind. As this kind of
bringing forth the mind of bodhi builds up, the buddhas and ancestors appear.
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
