《遍參Extensive Study》 永平道元禪師 (英譯)
佛祖之大道者，究盡參徹也。足下無絲去也，足下雲生也。雖然如是，花開世界起，吾常於此切也。是故，甜菰徹蒂甜，苦瓜連根苦，甜舔徹蒂甜。是皆如此參學也。
佛祖的大道，是究盡參徹。足下無絲去(指緣起法的無跡可尋處，《景德傳燈錄》卷十五 洞山良价章 「僧問。師尋常教學人行鳥道。未審如何是鳥道。師曰。不逢一人。曰如何行。師曰。直須足下無絲去。」)，足下雲生(指緣起法的虛幻無跡處，《景德傳燈錄》卷三 達摩章 「波羅提恭稟師旨云。願假神力。言已雲生足下。至王前默然而住。」)。雖然如是，花開世界起(指雖是緣起法的一元境，但仍有萬法的差別相，《景德傳燈錄》卷二 般若多羅章 「偈曰：『心地生諸種，因事復生理，果滿菩提圓，華開世界起』」)，是吾常於此切(指佛祖師努力於此一元佛境，《瑞洲洞山良价語錄》『僧問。三身之中。阿那身不墮眾數。師云。吾嘗於此切。』)。所以，甜菰徹蒂甜，苦瓜連根苦，甜舔徹蒂甜(指處一元境的一味，即『一種平懷，泯然自盡』，《圓悟語錄》卷二 )。是皆如此參學。(道元禪師是說：佛道恁麼緣起萬法是一元性的，此無分別、無四相是佛性功德神力的運作。佛性恁麼而有的識性，識性則依真如法恁麼緣起大千世界萬法，這是公案現成的法報化三身。佛道參學修證，是應究盡參徹這心法一如當下，三身的一元性。)
The great way of the buddhas and ancestors
is study and penetration of the ultimate limit; it is to “go
without a string at your feet”; it is “clouds arose underfoot.”
Nevertheles, though this is so, it is “a flower opens and the world arises”; it
is “I always care for this.” Therefore, “the sweet melon is sweet through to its
stem”; “the bitter gourd is bitter to its root”; the
sweet sweetness is sweet through to the stem.” This is how it has been studied.
玄沙山宗一大師因雪峰召師云：“備頭陀，何不遍參去？”師云：“達磨不來東土，二祖不往西天。”雪峰深然之。謂遍參底道理者，即翻巾頭參也；聖諦亦不為，何階級之有？
玄沙山宗一大師因雪峰召師說：「備頭陀，何不遍參去？」 宗一大師說：「達磨不來東土，二祖不往西天。」(即佛道是遍界不曾藏) (《景德傳燈錄》卷十八 玄沙章) 雪峰深肯然。所謂遍參底道理，即是於身心翻巾頭參；是聖諦亦不為，何階級之有？(即參學應是不落二元性的分別) (《景德傳燈錄》卷五 青原行思章)
The great master Zongyi of Mt. Xuansha was
once addressed by Xuefeng, who said, “Bei Toutuo, why don’t you
go off on extensive study?” The master said, “Dharma
didn’t come to the Eastern Land; the Second Ancestor didn’t go
to the Western Heavens.” Xuefeng deeply approved this. The
principle of extensive studying is the study of a flip; it is “don’t do
even the noble truths”; it is “what stages are there?”
南嶽大慧禪師初參曹溪古佛，古佛曰：“是什麼物恁麽來？”遍參此泥彈子，前後八年。末後將遍參之一著子白古佛曰：“懷讓會得當初來時和尚接懷讓是什麼物恁麽來。”
因曹溪古佛道：“你作麼生會？” 時大慧曰：“說似一物即不中。” 此是遍參之現成也，八年之現成也。 曹溪古佛問：“還假修證否？” 大慧曰：“修證即不無，污染即不得。”
曹溪則云：“吾亦如是，汝亦如是，乃至西天諸佛諸祖亦如是。” 自此更遍參八載，頭正尾正，數之，則是十五年之遍參也。
南嶽大慧禪師初參曹溪古佛，古佛說：「是什麼物恁麽來？」 遍參此泥彈子(話頭)，前後八年。末後將遍參的一著子告白古佛說：「懷讓會得當初來時和尚接懷讓是什麼物恁麽來。」 因此曹溪古佛說：「你作麼生會？」
時大慧說：「說似一物即不中。」 此是遍參的現成，是八年的現成。 曹溪古佛問：「還假修證否？」 大慧說：「修證即不無，污染即不得。」(修證一如時，就知是一元性佛道，但落入二元的染污，即不得。) 曹溪則說：「吾亦如是，汝亦如是，乃至西天諸佛諸祖亦如是。」自此更遍參八載，頭正尾正，數一數，則是十五年的遍參。
When the Chan master Dahui of Nanyue first
visited [Huineng,] the Old Buddha of Caoqi, the Old Buddha said, “What
is it that comes like this?” He extensively studied this “ball
of mud” for eight years from start to finish. In the end, he announced to the Old
Buddha “the one move” of his extensive study, saying, “I’ve understood
what the reverend preceptor put to me when I first came: ‘What
is it that comes like this?’” Thereupon the Old Buddha of Caoqi said,
“How do you understand it?” At this point, Dahui said, “To say
it’s like anything wouldn’t hit it.” This is the realization of extensive
study, the realization of eight years. The Old Buddha of Caoqi said, “Then
is it contingent on practice and verification?” Dahui said, “It’s not
without practice and verification, but it’s not defiled by them.” Caoqi said, “You’re also like this, I’m also
like this, and all the ancestors of the Western Heavens are also like this.” Thereafter, he spent eight years more in extensive study. True from
head to tail, all told it was fifteen autumns of extensive study.
“恁麽來”者，遍參也。於“說似一物即不中”，開殿參見諸佛諸祖，則亦如是遍參也。自入畫看以來，六十五百千萬億之轉身遍參。非以等閒之入一叢林、出一叢林為遍參，以全眼睛之參見為遍參，以大得徹為遍參。見徹面皮厚多少，即是遍參也。
『恁麽來』，是遍參(即恁麼的緣起法，因是一元性的性相一如，即是遍參)。於『說似一物即不中』(即落入分別則不得)，是開殿參見諸佛諸祖(識性與佛性一如的公案現成)，則亦如是遍參。自入畫(即指識心依真如法緣識有萬法)看以來，六十五百千萬億的轉身(指緣起識心的流轉三界)遍參。非以等閒的入一叢林、出一叢林為遍參，以全眼睛的參見為遍參，以大得徹為遍參。見徹面皮(緣起法)厚多少，即是遍參。
“Coming
like this” is extensive study. “To say it’s like anything wouldn’t hit
it”: to open the hall and see the buddhas and ancestors is the extensive
study of “also like this.” Ever since he “entered
the picture” and looked, he has extensively studied transforming the
body “sixty-five hundred thousands of ten thousands of hundred millions”
times. He does not take casually “entering a grove” and “leaving
a grove” as extensive study; he takes seeing the entire eye as extensive
study, being able to penetrate it as extensive study. Seeing through the
thickness of the skin of the face — this is extensive study.
雪峰所道之遍參宗旨，本非勸出嶺，非勸北往南來，是助發玄沙道“達磨不來東土，二祖不往西天”之遍參也。玄沙所道“達磨不來東土”者，非來而不來之亂道，乃大地無寸土之道理也。謂達磨者，（佛祖）命脈之一頂尖也。設若東土之全土忽爾極湧參侍，亦非轉身也，更非語脈之翻身也。以是不來東土故，見面於東土也。東土設若佛面祖面相見，亦非來東土。拈得佛祖，失卻鼻孔。
雪峰所說的遍參意義，本非勸出嶺，非勸北往南來，是助發玄沙說『達磨不來東土，二祖不往西天』的遍參。玄沙所說『達磨不來東土』，非來而不來的亂說，乃是大地無寸土的道理(即大地也是緣起法的公案現成)。所謂達磨，是佛祖命脈(即佛性的恁麼的識性)的一頂尖。設若東土的全土(即依真如法緣起的依報)忽爾極湧參侍，亦是非轉身(即真如法非緣起法)，更是非語脈(真如法更不落入言說分別)的翻身。因是不來東土，故是見面於東土(即萬法同參於本源一元佛性)。東土設若佛面祖面相見，亦是非來東土。拈得佛祖，失卻鼻孔(即佛祖是佛性的恁麼而有的一元性識，非佛性本身)。
The meaning of the extensive study spoken
of by Xuefeng naturally does not recommend his leaving the peak, does not
recommend his going north and coming south: it helps him in the extensive study
of “Dharma didn’t come to the Eastern Land; the Second Ancestor didn’t go
to the Western Heavens” spoken of by Xuansha. The “Dharma didn’t come to the Eastern Land” spoken of by Xuansha is not some confused words about coming or not
coming: it is the principle that “the great earth lacks an inch of land.” “Dharma” here
is the “point of the vital artery.” Even if the entire land of the Eastern
Land were suddenly completely to gush up and attend upon him, this would not be
transforming the body, nor would be it be “flipping the body in the flow of words.” Since
he “didn’t come to the Eastern Land,” he meets the Eastern Land face to face.
Though the Eastern Land encounters buddha faces and ancestor faces, this is not
“coming to the Eastern Land”: it is “taking hold of the buddhas and ancestors
but missing their nose.”
蓋土不東西，東西不涉土。“二祖不往西天”，（即謂）遍參西天者，則不往西天也。二祖若往西天，則一臂落了也，且二祖何不往西天？謂跳入碧眼之眼睛裡，故不往西天也。若不跳入碧眼裡，則必定到西天。抉出達磨眼睛，是為遍參。去西天，來東土，非遍參也。非以到天臺、南嶽，去五台、上天為遍參。四海五湖若不透脫，則非遍參。（只）往來于四海五湖者，則不能使四海五湖遍參，唯使路頭滑，腳下滑，故令遍參打失也。
蓋土不東西，東西不涉土(即真如法界是一元性，不落空間相)。『二祖不往西天』，即是說『遍參西天』的，是不往西天。二祖若往西天，則是一臂落了(即落入二元性四相，則與正法失臂)，且二祖何不往西天？是說跳入碧眼的眼睛裡(即嗣達摩一元性佛法)，故不往西天。若不跳入碧眼裡，則必定到西天(即落入二元性四相分別)。抉出達磨眼睛，是為遍參。去西天，來東土，是非遍參。非以到天臺、南嶽，去五台、上天為遍參。四海五湖若不透脫，則非遍參。只往來於四海五湖的，則不能使四海五湖遍參，唯使路頭滑，腳下滑，故是令遍參打失(即以能參所參的二元性分別，是無法體證一元性的佛道)。
In general, the “land” is
not east or west; east and west have nothing to do with the “land.” “The
Second Ancestor didn’t go to the Western Heavens” [means that,] in extensively studying the
Western Heavens, “he didn’t go to the Western Heavens.” If
the Second Ancestor went to the Western Heavens, one arm would fall off. Now,
why did the Second Ancestor not go to the Western Heavens? Because he jumped
into the eye of Blue Eyes, he “didn’t go to the Western Heavens.” If he
had not jumped into the eye of Blue Eyes, he would definitely have gone to the Western
Heavens. He made plucking out Dharma’s eye his extensive study. Going to the Western
Heavens or coming to the Eastern Land is not extensive study. Going to Tiantai
or Nanyue is not extensive study; we do not take going to Wutai or the heavens
as extensive study. If we have not passed through and beyond the four seas and
five lakes, it is not extensive study. Coming and going to the four seas and
five lakes does not make the four seas and five lakes study extensively: it
makes the road slippery; it makes the footing slippery; hence, it makes [one]
miss extensive study.
蓋以盡十方界是個真實人體之參徹為遍參故，即有“達磨不來東土，二祖不往西天”之參究也。遍參者，石頭大底大，石頭小底小也。不使石頭動著，令其大參小參也。於百千萬頭參見百千萬個者，尚非遍參也。於半語脈裡作百千萬轉身，是為遍參也。比如大地唯大地者，遍參也。一番打地，一番打空，一方打四方八面來者，非遍參也。俱胝參天龍，得一指頭者，遍參也是。俱胝唯豎一指者，是遍參也。
蓋以盡十方界是個真實人體(即佛道緣起法是全體的一元性)的參徹為遍參故，即有『達磨不來東土，二祖不往西天』的參究。遍參，是石頭大底大，石頭小底小(即一元性緣起法的有差別，而不落分別，是『類之弗齊，混則知處』)。是不使石頭動著(即真如法的法住法位)，令其大參小參(即識心依真如法而緣起差別法相)。於百千萬頭參見百千萬個的，是尚非遍參(因有眾生相，故非一元性)。於半語脈(語言文字也是性相一如的緣起法，『半語脈』指法性)裡作百千萬轉身(即依法性而緣起法)，是為遍參。比如大地唯大地者(即性相一如)，是遍參。一番打地，一番打空，一方打四方八面來的(即是有能所的二元性)，非遍參。俱胝參天龍，得一指頭，也是遍參。俱胝唯豎一指，是遍參(指證入心法一元性)。
In general, because he makes mastery of “all
the worlds in the ten directions are the true human body” his
extensive study, he has the investigation of “Dharma didn’t come to the Eastern Land; the Second
Ancestor didn’t go to the Western Heavens.”
Extensive study is “the bigness of a stone is big, the smallness of a stone
is small”; it is, without moving the stones, to make them a big
study, a small study. To see the hundreds of thousands of ten thousands in the hundreds
of thousands of ten thousands is not yet extensive study; the turning of the
body hundreds of thousands of ten thousand times within the flow of half a word
is extensive study. For example, “Dadi just struck the ground” is
extensive study. Once striking the ground, once striking the sky, once striking
the four quarters and eight sides is not extensive study. Juzhi studying with
Tianlong and getting one finger is extensive study; Juzhi just holding up one
finger is extensive study.
玄沙示眾云：“與我釋迦老子同參。” 時有僧出問：“未審參見什麼人？” 師云：“釣魚船上謝三郎。”
釋迦老子參底頭正尾正，自是與釋迦老子同參也。玄沙老漢底頭正尾正，自是與玄沙老漢同參也。是故，釋迦老子與玄沙老漢同參也。究盡釋迦老子與玄沙老漢參足參不足，是為遍參之道理也。釋迦老子與玄沙老漢同參，故是古佛也。玄沙老漢與釋迦老子同參。故是兒孫也。此道理，當審細遍參！
玄沙示眾說：「與我釋迦老子同參。」 時有僧出問：「未審參見什麼人？」 玄沙師說：「釣魚船上謝三郎(指真如法身)。」 釋迦老子參底頭正尾正，自是與釋迦老子同參。玄沙老漢底頭正尾正，自是與玄沙老漢同參(即性相一如)。所以，是釋迦老子(佛性)與玄沙老漢(識性)同參(即萬法同參於本源一元佛性)。究盡釋迦老子與玄沙老漢參足參不足，是為遍參的道理(即識性修證佛性真如達一如時)。釋迦老子與玄沙老漢同參(性依相而現公案現成)，故(依性言)是古佛。玄沙老漢與釋迦老子同參(相依性緣起而有)。故(依相言)是兒孫。此道理，當審細遍參！
Xuansha addressed the assembly, saying, “Old
Master Śākya[muni] and I studied together.” At that time, a monk came forward and asked, “I don’t
understand. With whom did you study?” The master said, “The Xie san lang on a
fishing boat.” The study of Old Master Śākya that is right from head to tail is itself studying together with Old
Master Śākya. The study of Old Man Xuansha that is
right from head to tail is itself studying together with Old Man Xuansha;
hence, Old Master Śākya and Old Man Xuansha study together. Old
Master Śākya and Old Man Xuansha exhaustively
investigating whether their study is sufficient or insufficient is the
principle of extensive study. Because Old Master Śākya studies
together with Old Man Xuansha, he is an old buddha; because Old Man Xuansha
studies together with Old Master Śākya, he is the progeny. This principle, we
should extensively study in detail.
“釣魚船上謝三郎。”此宗旨，須明究參學。即遍參、功夫（參究）所謂釋迦老子與玄沙老漢為同時同參之時節也。有參見“釣魚船上謝三郎”之玄沙老漢，故而同參也。有參見玄沙山上禿頭漢之謝三郎，故而同參也。同參不同參，須由自己功夫（參究），須由他者功夫（參究）。玄沙老漢與釋迦老子同參、遍參。須遍參、同參謝三郎與我參見什麼人的道理。遍參之道理若未現前，則參自不得，參自不足也；參他不得也，參他不足也；參人不得也，參我不得也；參拳頭不得也，參眼睛不得也；自釣自上不得也，未釣先上不得也。
『釣魚船上謝三郎(指真如法身)。』 此意義，須明究參學。即遍參、功夫參究所謂釋迦老子與玄沙老漢為同時同參的時節(即是佛性恁麼而有的識性，識性則恁麼緣起法相，這是公案現成的法報化三身)。有參見『釣魚船上謝三郎』的玄沙老漢，故而同參(即識性依真如法身恁麼緣起法相)。有參見玄沙山上禿頭漢的謝三郎，故而同參(即是佛性恁麼而有的識性)。同參不同參，須由自己功夫參究，須由他者功夫參究(即三界識心須功夫修證達佛性真如，此須由『自識心』與『他真如法』共同成就)。玄沙老漢與釋迦老子同參、遍參。須遍參、同參謝三郎與我參見什麼人的道理。遍參的道理若未現前，則是參自(『自識心』)不得，參自不足；是參他(『他真如法』)不得，參他不足；是參人不得，參我不得；是參拳頭不得，參眼睛不得；是自釣自上不得，未釣先上不得。(即是說：遍參的道理是於修證一如、心法一如的當下。若不是這一元性的當下，就不得佛道)
We should clarify and study the meaning of “the Xie san lang on a
fishing boat.” This is the concentrated effort at extensive study of
the moment when Old Master Śākya and Old Man Xuansha study together at
the same time. They study together as Old Man Xuansha is there studying with “the Xie san lang on a
fishing boat”; they study together as the Xie san lang is there studying with the baldhead on Mt. Xuansha. We
should have ourselves concentrate, have others concentrate, on studying
together and not studying together. Old Man Xuansha and Old Master Śākya study together, study extensively. We should study extensively, study together,
the principle of “with whom” the Xie san lang and “I” studied. So long as the principle of
extensive study is not immediately present to us, our study of ourselves is not
possible, our study of ourselves is insufficient; our study of the other is not
possible, our study of the other is insufficient; study of the person is not
possible, study of the self is not possible; study of the fist is not possible,
study of the eye is not possible; fishing for oneself and raising oneself is
not possible, raising [oneself] before fishing is not possible.
既是遍參窮盡，則是脫落遍參也。海枯不見底也，人死不留心也。謂海枯者，即全海全枯也。然則，海若枯竭，則不見底也。不留全留，皆是人心也。人死時，心不留也。拈來死故，心不留也。是故，當知全人者，心也；全心者，人也。參見如是一方之表裡也。
既是遍參窮盡，則是脫落遍參(識心修證一如達萬法是一元性，知緣起法的二元分別是妄相)。是海枯不見底，人死不留心。所謂海枯，即是全海全枯。然而，海若枯竭，則是不見底。不留全留，皆是人心。人死時，是心不留。拈來死故，是心不留。所以，當知全人，是心；全心，是人。參見如是一方的表裡。(識心，是佛性的恁麼法身。萬法是識心緣起真如法所現，故海枯是依於真如法的識心有的無分別相，這是體證佛道的緣起法是『有』『時』『界』是一元性的)
When extensive study has been fully
exhausted, it is extensive study sloughed off. “When the ocean dries up, you cannot see the
bottom”; “when a person dies, he does not leave his mind behind.” “When
the ocean dries up” means the entire ocean is entirely dried up.
Nevertheless, when the ocean is entirely dried up, “you
cannot see the bottom.” “Not leaving” and entirely leaving are both the person’s
mind. When the person dies, the mind is not left behind. Since he has taken up
death, the mind is not left behind. Therefore, we know that the entire person
is mind, the entire mind is the person. This is the study of the front and back
of such a single side.
先師天童古佛，或時諸方長老之道舊至聚請上堂。上堂云：“大道無門，諸方頂顛上跳出；虛空路絕，清涼鼻孔裡入來。恁麼相見，瞿曇賊種，臨濟禍胎。咦！大家顛倒舞春風，驚落杏花飛亂紅。”
先師天童古佛，或時諸方長老的道舊至聚請上堂。上堂說：「大道無門，諸方頂顛上跳出；虛空路絕，清涼鼻孔(法性)裡入來。恁麼相見，瞿曇賊種，臨濟禍胎(都是佛性恁麼的識性)。咦！大家顛倒舞春風，驚落杏花飛亂紅。」(意指：佛道是不落四相的一元性，即是謂『無門』，且法的緣起是無端的恁麼，即是謂『路絕』。瞿曇、臨濟也只是佛性恁麼起的識性。萬象飛舞的公案現成，只是識心的緣起法。)
My former master, the Old Buddha of
Tiantong, on one occasion when old acquaintances among the elders from all
quarters assembled and requested a lecture, ascended the hall and said, The
great way has no gate, It springs forth from the crown in all quarters; Empty
space ends the road, It comes into the nostril of Qingliang. Meeting like this,
Seeds of Gautama’s traitors, Embryos of Linji’s
misfortune. Ii! The great house topples over, dancing in the spring wind; Startled,
the falling apricot blossoms fly in crimson chaos.
而今之上堂者，是先師古佛住持建康府清涼寺時(之上堂也)，諸方長老來請。與此等道舊，有時為賓主，或作鄰單。諸方如此之道舊者不多。此是聚請上堂時(之所說法)也。渾無個話之長老，則不為交友，非請友之數。以是太尊貴，故奉請也。大凡先師之遍參者，非諸方(長老)之所究。大宋國二、三百年來，無如先師古佛者也。
而今的上堂，是先師古佛住持建康府清涼寺時的上堂，諸方長老來請。與此等道舊，有時為賓主，或作鄰單。諸方如此的道舊者不多。此是聚請上堂時的所說法。渾無個話的長老，則不為交友，非是請友的行列。以是太尊貴，故奉請。大凡先師的遍參，非諸方長老的所能窮究。大宋國二、三百年來，是無如先師古佛。
This lecture is from the time when my
former master, the Old Buddha, was abbot of Qingliang monastery, in the
district of Jiankang, to which the elders from all quarters had come. That
these were “old acquaintances” means they had once been guest and host or
been neighboring seats. While from all quarters, they were thus his old
friends; how could they not have been many? It was a time when they had
assembled and requested a lecture. Elders “completely lacking a saying” were
not his friends, were not numbered among those who requested [the lecture].
Though themselves great worthies, they attended him and requested [a lecture]. In
general, the extensive study of my former master was not something fulfilled by
those from all quarters. In the last two or three hundred years in the land of
the great Song, there have been no old buddhas like my former master.
大道無門，四、五千條花柳巷，二、三萬座管弦樓。然則，渾身跳出，則不用餘外，頂顛上跳出也，鼻孔裡入來也。皆是參學也。若尚未頂顛上跳脫，尚非鼻孔裡轉身，則非參學人，非遍參漢。遍參之宗旨者，唯向玄沙參學也。
大道無門，四、五千條花柳巷，二、三萬座管弦樓(緣起法是萬相紛然)。然而，渾身跳出，則不用餘外，是頂顛上跳出，是鼻孔裡入來(證入緣起法的性相一如則是一元性)。皆是參學。若尚未頂顛上跳脫，尚非鼻孔裡轉身，則非參學人，非遍參漢。遍參的意義，是唯向玄沙參學(即『與我釋迦老子同參』)。
“The
great way without a gate” is “four or five thousand lanes of flowers and
willows, twenty or thirty thousand pavilions of flutes and zithers.”
Still, when the whole body springs forth, without using anything else, it
springs from “the crown,” it enters into “the
nostril”; and both of these are study. One who has not sprung
forth from the crown, has not turned the body in the nostril, is not a person
of study, is not a man of extensive study. We should just study with Xuansha
the point of extensive study.
四祖曾參學三祖九載，即是遍參也。南泉願禪師，往昔于池陽，一住約三十年，不出山，是遍參也。雲岩、道吾等，在藥山四十年間，功夫參學，是遍參也。二祖往昔參學嵩山八載也，遍參盡皮肉骨髓。
四祖曾參學三祖九載(《景德傳燈錄》卷三 大醫道信章)，即是遍參。南泉願禪師(《景德傳燈錄》卷八 南泉章)，往昔於池陽，一住約三十年，不出山，這是遍參。雲岩、道吾等，在藥山四十年間，功夫參學，是遍參。二祖往昔參學嵩山八載，是遍參盡皮肉骨髓。
The Fourth Ancestor spending nine years in
study with the Third Ancestor is extensive study. The Chan Master Yuan of
Nanquan staying at Chiyang for some thirty years without ever leaving the
mountain is extensive study. Yunyan, Daowu, and others, concentrating and studying
during forty years at Yueshan is extensive study. The study of the Second
Ancestor at Songshan was eight years; he exhausted the extensive study of skin,
flesh, bones, and marrow.
遍參者，唯是只管打坐、身心脫落也。而今，去那邊去，來這裡來，如其無間隙，是渾體遍參也，大道之渾體也。毗盧頂上行者，無諍三昧也；決得恁麽者，毗盧行也。參徹跳出之遍參，即是葫蘆跳出葫蘆，永以葫蘆頂上為選佛道場，命如絲也。葫蘆遍參葫蘆也。唯以建立一莖草為遍參也！
遍參，唯是只管打坐、身心脫落。而今，去那邊去，來這裡來，如其無間隙，是渾體(一元性)遍參，是大道的渾體。毗盧頂(識性、法性)上行，是無諍三昧(《景德傳燈錄》卷五 南陽慧忠章)；決得恁麽，是毗盧行。參徹跳出的遍參，即是葫蘆跳出葫蘆(緣起法相跳出緣起識性，法相、識性都是佛性的緣起法『葛藤』、『葫蘆』)，永以葫蘆頂上為選佛道場，是命如絲。是葫蘆(識性)遍參葫蘆(緣起法)。是唯以建立一莖草(一元性的佛道)為遍參！
Extensive study is simply just sitting and
sloughing off body and mind. The present going that goes there and coming that
comes here, as though there were no interval between them, is extensive study
with the whole body, is the whole body of the great way. “Walking
on Vairocana’s head” is “the samādhi
without feeling.” Definitely getting such is the “walk
of Vairocana.” To penetrate the extensive study that springs forth is
the bottle gourd springing forth from the bottle gourd; for long, the crown of
the bottle gourd has been made the seat of the way where the buddha is
selected. His life is like a thread. The bottle gourd extensively studies the
bottle gourd. We have merely “set up a single blade of grass” and
taken it as extensive study.
參考資料：
(1) 《正法眼藏》
道原 著 ， 何燕生 譯註， 宗教文化出版社
(2) 《Shōbōgenzō》 http://web.stanford.edu/group/scbs/sztp3/translations/shobogenzo/translations/bussho/intro.html
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