《祖師西來意The Intention of the Ancestral Master’s Coming from the West》
永平道元禪師
(英譯)
香嚴寺襲燈大師（嗣大溈，諱智閑）示眾云：“如人千尺懸崖上樹，口銜樹枝，腳不蹈樹，手不攀枝。樹下忽有人問：‘如何是祖師西來意？’當恁麽時，若開口答他，即喪身失命；若不答他，又違他所問。當恁麽時，且道：作麽生即得？”
時有虎頭照上座出眾云：“上樹即不問，未上樹時，請和尚道，如何？”師乃呵呵大笑。
香嚴寺襲燈大師（嗣大溈，諱智閑）示眾說：「如人千尺懸崖上樹，口銜樹枝，腳不蹈樹，手不攀枝。樹下忽有人問：『如何是祖師西來意？』當恁麽時，若開口答他，即喪身失命；若不答他，又違他所問。當恁麽時，且道：作麽生即得？」時有虎頭照上座出眾說：「上樹(指識心緣起法相時)即不問，未上樹(指『佛向上』處)時，請和尚道，如何？」師乃呵呵大笑。(《宏智廣錄》卷三) (『祖師西來意』：佛性體所顯法相，即是公案現成。達摩祖師來東土，就是要傳這佛法，「所見聞的法相當下即是佛性的顯現」，這是一元性的心法一如。)
The Great Master Xideng of Xiangyan zi
(succeeded Dagui; known as Zhixian) addressed the assembly, saying, “A
person is up a tree above a thousand foot precipice. His mouth bites the tree
branch; his feet don’t stand on the tree; his hands don’t hang
on a branch. All of a sudden, a person beneath the tree asks him, ‘What
is the intention of the ancestral master’s coming from the west?’ At
that time, if he opens his mouth to answer him, he forfeits his body and loses
his life; if he doesn’t answer him, he flunks his question. Tell me, what
should he do?” At that time, the senior monk Hutou Zhao came forth from
the assembly and said, “I’m not asking about when he’s up
the tree; please tell us, Reverend, how about when he’s not
yet up the tree?” The master gave a great laugh, “Ha ha.”
而今之因緣（話語），雖多商量，自古拈來，然道得者少也。恐全如茫然。然則，拈來不思量，拈來非思量而思量，自有與香嚴老同座一蒲團之功夫。既與香嚴老兀坐一蒲團，則更須于香嚴未開口以前詳參此因緣。非只盜來香嚴老之眼睛來覷見，更須拈出釋迦牟尼佛之正法眼藏而覷破。
而今的這段因緣話語，雖多商量，自古拈來，然很少說得明白的。恐全如茫然。然而，拈來不思量，拈來非思量而思量，自有與香嚴老同座一蒲團的功夫。既與香嚴老兀坐一蒲團，則更須於香嚴未開口以前詳參此因緣。非只盜來香嚴老的眼睛來覷見，更須拈出釋迦牟尼佛的正法眼藏而覷破。
Although there have been many discussions
and comments on the present episode, those that can say something are rare.
Generally speaking, they all seem to be at a loss. Nevertheless, when we take
up “not thinking,” when we take up “non-thinking,” and think about it, we will naturally have
concentrated effort on the same cushion as old Xiangyan. Since we are sitting fixedly
on the same cushion as old Xiangyan, we should go on to a detailed
investigation of this episode before Xiangyan has opened his mouth. Not only
should we steal old Xiangyan’s eye and look at it; we should take out “the
treasury of the eye of the true dharma” of the Buddha Śākyamuni and look through it.
“如人千尺懸崖上樹。”此道，須靜心參究！謂何是人？既非露柱，不可言木橛。佛面祖面雖破顏，然自己與他己之相見則不誤。今人上樹者，非盡大地，非百尺竿頭，是千尺懸崖也。有落時，有上時。謂“如人千尺懸崖裡上樹”，須知有謂上時也。既如是，向上也千尺也，向下也千尺也；左頭也千尺也，右頭也千尺也；這裡也千尺也，那裡也千尺也；如人也千尺也，上樹也千尺也。向來之千尺，當恁麽也。須且問：千尺量多少？曰：如古鏡量，如火爐量，如無縫塔量。
『如人千尺懸崖上樹』。此句，須靜心參究！說說看何是人？既非露柱，不可言木橛(即是說：人不是無情真如法，不應該如木頭無識心緣起差別法相)。佛面祖面雖破顏，然自己與他己的相見則不誤(即是說：佛性恁麼而有的識性，轉入三界識心緣起法相當下，也即是與有情、無情萬法相見)。今人上樹，是非盡大地，非百尺竿頭，是千尺懸崖(即這種說法是：識心緣起法落入二元性，而有時空的斷際)。有落時，有上時。所謂『如人千尺懸崖裡上樹』，須知有所謂『上時』(指識心緣起法相當下是一元性)。既如此，是向上也千尺，向下也千尺；是左頭也千尺，右頭也千尺；是這裡也千尺，那裡也千尺；是如人也千尺，上樹也千尺。向來的千尺，是當恁麽。須且問：千尺量多少？可說：如古鏡量(雪峰云『古鏡闊一丈一尺』)，如火爐量(玄沙云『火爐闊多少』)，如無縫塔量(此公案詳見此書《授記》卷)(即一元性是不可落入思量分別的)。
“A
person is up a tree above a thousand foot precipiece”: we
should quietly investigate these words. What is the “person”? If
it is not a column, we should not call it a post. Though it be the face of a
buddha and the face of an ancestor breaking into a smile, we should not be
mistaken about the meeting of self and other. This place where “a
person is up a tree” is not the entire earth, not “a
hundred foot pole”; it is “a thousand foot precipice.” Even
if he drops off, he is within “a thousand foot precipice.” There
is a time of dropping, a time of climbing. Where he says, “A
person is up a tree above a thousand foot precipice,” we
should realize that this is saying there is a time of climbing. Consequently,
ascent is a thousand feet, descent is a thousand feet; left is a thousand feet,
right is a thousand feet; here is a thousand feet, there is a thousand feet. “A
person” is a thousand feet; “up a tree” is a thousand feet. So far, a thousand
feet should be like this. Now, what I ask is, “what size is a thousand feet?’ It is
the size of “the old mirror”; it is the size of “the
brazier”; it is the size of “the seamless pagoda.”
“口銜樹枝。”如何是口？設口言不知全闊全口，然則，且由樹枝尋枝摘葉，當知口之所在。且有把拈樹枝而作口也。所以，全口是枝，全枝是口；通身（是）口，通口是身也。
『口銜樹枝』。如何是口(指有情識性)？設說口不知全闊全口(即識性雖非佛性的全然功德)，然而，且由樹枝尋枝摘葉，當知口的所在。且有把拈樹枝而作口。所以，是全口是枝，全枝是口；是通身是口，通口是身。(這裡『口』的識性，能緣起法相(樹枝)。而公案現成是性相一如，故是『全口是枝，全枝是口』)
“His
mouth bites the tree branch.” What is the “mouth”? Even though we do not know the whole
mouth, the whole vastness of the mouth, we will know the location of the mouth
by starting from “the tree branch” and “searching the branches and plucking at the
leaves” for a while. By grasping the branch for a while, the mouth was made.
Therefore, the whole mouth is the branch; the whole branch is the mouth. It is
the mouth throughout the body; throughout the
mouth is the body.
樹自踏樹，故言“腳不蹈樹”，如腳自蹈腳。枝自攀枝，故言“手不攀枝”，如手自攀手。然則，腳跟尚有進步退步，手頭尚有作拳開拳。自他人家，且道“掛虛空。”然則，“掛虛空”豈如銜樹枝哉？
樹自踏樹，故說『腳不蹈樹』，如腳自蹈腳。枝自攀枝，故說『手不攀枝』，如手自攀手(即緣起法是依於真如法位緣起的心法一如)。然而，腳跟尚有進步退步，手頭尚有作拳開拳(即緣起法的緣起是『彼有故此有，彼無故此無』)。自他、人家(有情識心)，且說是『掛虛空』(識心是佛性恁麼而有的)。然而，『掛虛空』豈如銜樹枝呢？(即佛性恁麼的真如識，是不同於有情轉識的緣起法)
The
tree stands on the tree; therefore, it says, “his feet don’t stand on the tree,” as if
his feet themselves stand on his feet. The branch hangs on the branch;
therefore, it says, “his hands don’t hang on a branch,” as if
his hands themselves hang on his hands. Nevertheless, his feet still “step
forward and step back”; his hands still make a fist and open a fist. We and
others sometimes think he is “hanging in space.”
However, can “hanging in space” compare with “biting
the tree branch”?
“樹下忽有人問：如何是祖師西來意？”此“樹下忽有人”者，如言樹裡有人，人即是樹。“人下忽有人問”，即是也。所以樹問樹也，人問人也，舉樹舉問也。舉西來祖意問西來意也。問著人又口銜樹枝問來也。若非口銜樹枝，則不能問著。滿口無聲音，滿口無有口。問著西來意時，銜西來意而問著也。
『樹下忽有人問：如何是祖師西來意？』此『樹下忽有人』，就如說是樹裡有人，人即是樹。即是『人下忽有人問』(指『佛向上』，即識性向上的佛性真如)。所以是樹問樹，是人問人，是舉樹舉問。是舉西來祖意問西來意。問著人又是口銜樹枝(即問者與被問者是公案現成，是佛性與識性的一如)問來。若非口銜樹枝，則不能問著。滿口無聲音，滿口無有口(指一元性的無性相分別)。問著西來意時，是銜西來意而問著(即是騎牛找牛，是『心法一如』問著『心法一如』)。(『枝葉』，指識性的轉識為三界識心；『西來意』，指佛性恁麼而有的識性)
“All of
a sudden, a person beneath the tree asks him, ‘What is the intention of the ancestral master’s
coming from the west?’” This “person beneath the tree” is
like saying “a person within the tree,” as if it were a person tree. “All of
a sudden a person beneath a person asks him”—this is what this is. Therefore, the tree
asks the tree; the person asks the person. They raise the tree and raise the
question; they raise “the intention of coming from the west” and
question “the intention of coming from the west.” The
questioner also asks the question with “his mouth biting the tree branch.” If
his mouth were not biting the branch, he could not be questioning: he would
have no sound filling his mouth; he would have no mouth filled with words. When
he asks about “the intention of coming from the west,” he
asks while biting “the intention of coming from the west.”
“若開口答他，即喪身失命。”今此“若開口答他”之道，當親切！亦聞當有不開口答他（之道）。若如此之時，則當不喪身失命。雖有開口、不開口（之別），然不應妨礙口銜樹枝。開閉未必是全口，口亦有開亦有閉。然則，銜枝是全口之家常業也，不得妨礙開閉之口。謂“開口答他”者，謂開樹枝答他乎？是謂開西來意答他乎？若非開西來意答他，則非答西來意。既無答他，即是全身保命也，不可謂喪身失命。若先喪身失命，則不得有答他。然則，香嚴之意，則不辭答他，只恐喪身失命也。當知未答他時，即護身保命也。忽答他時，則翻身活命也。可知人人滿口是道也。須答他；須問自，此是口銜道也。口銜道謂之口銜枝葉。若答他時，口上更開一隻口也。雖言“若不答他，違他所問”，然則，不違自所問也。
『若開口答他，即喪身失命』。今此『若開口答他』的法教，當親切！亦聞當有不開口答他的法教。若如此之時，則當不喪身失命。雖有開口(指落入二元分別)、不開口(一元性無分別)之別，然不應妨礙口銜樹枝(指緣起法的公案現成)。開閉未必是全口(即識性緣起未必是識的一元性)，口亦有開(指落入二元分別)亦有閉(一元性無分別)。然而，銜枝是全口的家常業(即公案現成必是一元性識性)，是不得妨礙開閉的口。所謂『開口答他』，是說開樹枝(緣起的法相)答他嗎？是說開西來意(佛性恁麼的識性)答他嗎？若非開西來意答他，則非答西來意(即識性是佛性恁麼而有的)。既無答他，即是全身保命(即識性不落入轉識)，不可說是喪身失命。若先喪身失命，則不得有答他。然而，香嚴的意旨，則不辭答他，是只恐喪身失命。當知未答他時，即是護身保命。忽答他時，則是翻身活命(道元是說：『未答他』時是一法的性相一如，『答他』時是另一法的性相一如)。可知人人滿口是道。須答他；須問自，此是口銜道。口銜道稱為口銜枝葉(即識性緣起法的公案現成)。若答他時，是口上更開一隻口(即識性與向上的佛性一如)。雖說『若不答他，違他所問』，然而，是不違自所問。
“If he
opens his mouth to answer him, he forfeits his body and loses his life.” We
should become familiar with these words “if he opens his mouth to answer him.” It
sounds as if there must also be “not opening his mouth to answer him.” If
such is the case, he should not “forfeit his body and lose his life.” Even
if there be opening the mouth and closing the mouth, they should not prevent “his mouth
bites the tree branch.” Opening and closing are not necessarily the whole mouth,
though the mouth does have opening and closing. Therefore, biting the branch is
the everyday routine of the whole mouth; it should not prevent opening and
closing the mouth. Does saying “he opens his mouth to answer him” mean
he opens “the tree branch” to answer him? He opens “the
intention in coming from the west” to answer him? If it is not opening “the intention
of coming from the west” to answer him, it is not answering [the
question of] “the intention of coming from the west.” And,
since it is not answering him, this is “his whole body protecting his life”; we
cannot say that “he forfeits his body and loses his life.” If he
had already “forfeited his body and lost his life,” he
would not answer him. Nevertheless, in Xiangyan’s mind, he does not avoid answering him; it
seems he has simply “forfeited his body and lost his life.” We
should realize that before he has answered him, he is guarding his body and
protecting his life; once he suddenly answers him, he is flipping his body and
restoring his life. Thus, we know that each person with a mouth full is saying
it: he should answer the other; he should answer himself; he should ask the
other; he should ask himself. This is the mouth biting the saying; his mouth
biting the saying is called “his mouth bites the branch.” If he
answers him, he opens a mouth on top of his mouth; if he does not answer him,
though “he flunks the other’s question,” he does not flunk his own question.
是故，當知答“西來意”之一切佛祖者，皆是逢當“上樹口銜樹枝”之時節而答也；問“西來意”之一切佛祖，皆是逢當“上樹口銜樹枝”之時節而被答。雪竇明覺禪師重顯和尚云：“樹上道即易，樹下道即難。老僧上樹也，致將一問來。”
所以，當知答『西來意』(指識性緣起法相)的一切佛祖，皆是逢當『上樹口銜樹枝』的時節而答(即是修證一如、心法一如的當下)；問『西來意』的一切佛祖，皆是逢當『上樹口銜樹枝』的時節而被答。雪竇明覺禪師重顯和尚說：「樹上(指識心緣起法相時)道即易，樹下(指『佛向上』處的恁麼)道即難。老僧上樹也，致將一問來。」(《雪竇明覺錄》卷三)
Therefore, we should realize that all the
buddhas and ancestors who answer [the question of] “the
intention of coming from the west” have been answering it as they encounter
the moment of “up a tree, his mouth biting the tree branch”; all
the buddhas and ancestors who ask about “the intention of coming from the west” have
answered it as they encounter the moment of “up a tree, his mouth biting the tree
branch.” The Chan Master Mingjue of Xuedou, the Venerable
Chongxian, said, “To say something up a tree is easy; to say
something down a tree is hard. This old monk is up a tree. Bring me a question.”
今此“致將一問來”者，雖是盡力來，然則，問來者遲，可恨其於答後問來！遍問古今老錐：香嚴呵呵大笑，是樹上道也乎？樹下道也乎？答西來意也乎？不答西來意也乎？試道看！
今此『致將一問來』，雖是盡力來，然而，問來者遲，可恨其於答後問來！遍問古今老錐：香嚴呵呵大笑，是樹上道也嗎？樹下道也嗎？答西來意也嗎？不答西來意也嗎？試道看！(『香嚴呵呵大笑』，既是樹上道，也是樹下道。既是答西來意，也是不答西來意。因為不落入二元性的緣起法公案現成，雖是由識心緣起(即是樹上道)，但仍是依於佛性真如(故也是樹下道)。)
About this “bring me a question,”
though we bring it with all our might, the question will arrive too late; I
regret that we will have brought the question after the answer [has been
given]. I ask the “venerable old awls” everywhere in past and present: Xiangyan’s
great laugh, “ha ha” — is this “saying something up a tree,” or is
it “saying something down a tree”? Is it answering “the
intention of coming from the west,” or is it not answering “the
intention of coming from the west”? Try saying something.
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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