《三昧王三昧The King of Samadhis Samadhi》
永平道元禪師 (英譯)
驀然超越盡界，佛祖屋裡太尊貴生者，結迦趺坐也。踏翻外道魔黨之頂顛，于佛祖之堂奧作個中人，是結迦趺坐也。超越佛祖極之極，唯是一法也。是故，佛祖營為之，更無他務。
驀然超越盡界(一元性、一境性)，佛祖屋裡太尊貴生的，是『結迦趺坐』(指五蘊身處一元性依他緣起法的當下，詳見拙作《沙門修行次第》)。踏翻外道魔黨的頂顛，於佛祖的堂奧作個中人，是結迦趺坐。超越佛祖極之極，唯是一法。所以，佛祖營營為此，更無他務。
Abruptly transcending all realms, to be
greatly honored within the quarters of the buddhas and ancestors—this
is sitting with legs crossed. Trampling the heads of the followers of alien
ways and the legions of Māra, to be the one
here within the halls of the buddhas and ancestors—this
is sitting with legs crossed. Transcending the extreme of the extremes of the
buddhas and ancestors is just this one dharma. Therefore, the buddhas and
ancestors engage in it, without any further task.
當知坐之盡界與其餘之盡界殊異。明此道理，辨肯佛祖之發心、修行、菩提、涅槃也。正當坐時，其坐如何？是翻筋斗乎？是活潑潑地乎？思量乎？不思量乎？作乎？無作乎？坐坐裡乎？坐身心裡乎？是脫落坐裡、身心等而坐乎？須有恁麽千端萬端之參究也！須身結跏趺坐，須心結跏趺坐，須身心脫落結跏趺坐！
當知坐的盡界與其餘的盡界殊異。明此道理，是辨肯佛祖的發心、修行、菩提、涅槃。正當坐時，其坐如何？是翻筋斗嗎？是活潑潑地嗎？思量嗎？不思量嗎？作嗎？無作嗎？坐坐裡嗎？坐身心裡嗎？是脫落坐裡、身心等而坐嗎？須有恁麽千端萬端的參究！須身結跏趺坐，須心結跏趺坐，須身心脫落結跏趺坐！(即指身心處一元性的跏趺坐)
We should realize that there is a vast
difference between all realms of sitting and all other realms. Clarifying this
principle, we confirm the aspiration, the practice, the bodhi, and the nirvāṇa of the buddhas and ancestors. We should investigate: at
the very moment we are sitting, are all realms vertical? Are they horizontal?
At the very moment we are sitting, what about that sitting? Is it a flip? Is it
“brisk and lively”? Is it thinking? Is it not thinking? Is it making? Is it
without making? Are we sitting within sitting? Are we sitting within body and
mind? Are we sitting having sloughed off “within sitting,” “within
body and mind,” and so on? We should investigate one thousand points,
ten thousand points, such as these. “We should do the sitting with legs crossed
of the body; we should do the sitting with legs crossed of the mind; we should do
the sitting with legs crossed of the body and mind sloughed off.”
先師古佛云：“參禪者，身心脫落也。只管打坐始得。不要燒香、禮拜、念佛、修懺、看經。”明明抉出佛祖之眼睛，于佛祖眼睛裡打坐者，四五百以來，唯先師一人也；震旦國中，無有與其齊肩者。明知打坐之為佛法，佛法之為打坐者少。雖體解打坐之為佛法，而知打坐之為打坐者無。況乎保任佛法之為佛法哉？
先師古佛說：「參禪者，身心脫落也。只管打坐始得。不要燒香、禮拜、念佛、修懺、看經。」 明明抉出佛祖的眼睛，於佛祖眼睛裡打坐的，四五百以來，唯先師一人；震旦國中，無有與其齊肩的人。明知(道理)打坐是為佛法，佛法是為打坐的少。雖體解(二元性慮知)打坐是為佛法，而證知(一元性證入)打坐是為打坐者無。況乎保任(即於日常行儀的一元性，是打成一片)佛法是為佛法呢？
My former master, the old buddha, said, “Studying
Zen is body and mind sloughed off. You get it only by just sitting; you don’t need
to burn incense, make prostrations, recollect the buddha, practice repentence,
or look at scripture.” For the last four or five hundred
years, clearly my former master is the only one who has plucked out the eye of
the buddhas and ancestors, who sits within the eye of the buddhas and ancestors.
There are few of equal stature in the land of Cīnasthāna. It is rare to
have clarified that sitting is the buddha dharma, that the buddha dharma is
sitting. Even if [some] realize sitting as the buddha dharma, they have not
understood sitting as sitting — let alone maintained the buddha dharma as
the buddha dharma.
所以，有心之打坐，而不同於身之打坐；有身之打坐，而不同於心之打坐。有身心脫落之打坐，而又不同於身心脫落之打坐。既得恁麽，則與佛之行解相應。須保任念想觀，須參究心意識。
所以，有心的打坐，而不同於身的打坐(如初禪，是心一境，但五根識仍尋伺散亂)；有身的打坐，而不同於心的打坐(如二禪，是覺觀寂滅，但仍有第六意識的二元性分別)。有身心脫落的打坐，而又不同於身心脫落的打坐(如三禪，是喜心寂滅的無分別捨，但仍有第七識的我執一元性)。既得恁麽(即四禪的一元性緣起無分別)，則與佛(跳脫三界的真如識)的行解相應。須保任念想觀，須參究心意識(即不要落入無想天)。
This being the case, there is the sitting
of the mind, which is not the same as the sitting of the body. There is the sitting
of the body, which is not the same as the sitting of the mind. There is the
sitting of the body and mind sloughed off, which is not the same as the sitting
of the body and mind sloughed off. To be like this is the accordance of
practice and understanding of the buddhas and ancestors. We should maintain
this thought, idea, and perception; we should investigate this mind, mentation,
and consciousness.
釋迦牟尼佛告大眾言：“若結跏趺坐，身心證三昧。威德眾恭敬，如日照世界。除睡懶覆心，身輕不疲懈。覺悟亦輕便，安坐如龍蟠。見畫跏趺坐，魔王亦驚怖。何況證道人，安坐不傾動。”是故，見聞圖畫跏趺坐，龍王尚驚怖。況乎真個跏趺坐哉？其功德不可計量。所以，日常打坐者，福德無量也。
釋迦牟尼佛告訴大眾說：「若結跏趺坐，身心證三昧。威德眾恭敬，如日照世界。除睡懶覆心，身輕不疲懈。覺悟亦輕便，安坐如龍蟠。見畫跏趺坐，魔王亦驚怖。何況證道人，安坐不傾動。」(《大智度論》卷七) 所以，見聞圖畫跏趺坐，龍王尚驚怖。況乎真個跏趺坐呢？其功德不可計量。所以，日常打坐，是福德無量。
The Buddha Śākyamuni addressed
the great assembly, saying, When sitting with legs crossed, Body and mind
realizing samādhi, One’s
majesty, the multitudes respect, Like the sun illumining the world. Removed,
the lethargy clouding the mind, The body light, without pain or fatigue; The
awareness similarly light and easy, One sits calmly, like the dragon coiled. King
Māra is startled and fearful On seeing depicted [one]
sitting with legs crossed, How much more [on seeing] one who realizes the way, Sitting
calmly without stirring.” Thus, King Māra is startled and frightened to perceive the depiction of [someone]
sitting with legs crossed — how much more [someone] actually sitting
with legs crossed; the virtue cannot be fully reckoned. This being the case,
the merit of our ordinary sitting is measureless.
釋迦牟尼佛告大眾言：“以是故，結跏趺坐。復次如來世尊，教諸弟子，應如是坐。或外道輩，或常翹足求道，或常立求道，或荷足求道，如是狂狷心，沒邪海，形不安穩。以是故，佛教弟子，結跏趺坐直身坐。何以故？直身心易正故。其身坐直，則心不懶。端心正意，繫念在前。若心馳散，則身傾動，攝之令還。欲證三昧，欲入三昧，種種馳念，種種散亂，皆悉攝之。如此修習，證入三昧王三昧。”
釋迦牟尼佛告訴大眾說：「以是故，結跏趺坐。復次如來世尊，教諸弟子，應如是坐。或外道輩，或常翹足求道，或常立求道，或荷足求道，如是狂狷心，沒邪海，形不安穩。以是故，佛教弟子，結跏趺坐直身坐。何以故？直身心易正故。其身坐直，則心不懶。端心正意，繫念在前。若心馳散，則身傾動，攝之令還。欲證三昧，欲入三昧，種種馳念，種種散亂，皆悉攝之。如此修習，證入三昧王三昧。」(《大智度論》卷七)
The Buddha Śākyamuni addressed
the great assembly saying, Therefore, [the Buddha] sits with legs crossed.
Further, the Thus Come One, the World Honored One, instructs his disciples that
they should sit like this. Factions of the outsiders seek the way while always
keeping [one] leg raised, or seek the way while always standing, or seek the
way with their legs on their shoulders. Thus, their minds are crazed, sinking
in the sea of falsity, and their bodies are ill at ease. Therefore, the Buddha
instructs his disciples to sit with legs crossed, to sit with mind upright.
Why? Because, when the body is upright, the mind is easily corrected. When one’s body
is sitting upright, the mind will not slacken. With straightforward mind and
correct attention, one fastens thought in front of one. If the mind wanders, if
the body leans, one controls them and brings them back. Wishing to realize samādhi,
wishing to enter samādhi, one
collects the multiple wandering thoughts, the multiple distractions. Training
in this way, he realizes and enters the king of samādhis samādhi.
(是故)，明知結跏趺坐，是三昧王三昧也，是證入也。一切三昧，皆是王三昧之眷屬也。結跏趺坐者，直身也，直心也，直身心也，亦是直佛祖也，直修證也，亦是直頂顛也，直命脈也。而今將人間之皮肉骨髓結跏趺坐，以結跏趺坐於三昧王三昧。世尊常保任結跏趺坐，于弟子亦正傳結加趺坐，亦向人天教導結跏趺坐。七佛正傳之心印，即是此也。
所以，明知結跏趺坐，是三昧王三昧，是證入。一切三昧，皆是王三昧的眷屬。結跏趺坐，是直身，是直心，是直身心，亦是直佛祖，直修證，亦是直頂顛，直命脈。而今將人間的皮肉骨髓結跏趺坐，以結跏趺坐於三昧王三昧。世尊常保任結跏趺坐，於弟子亦正傳結加趺坐，亦向人天教導結跏趺坐。七佛正傳的心印，即是此。
Clearly we know that sitting with legs
crossed is the king of samādhis samādhi, is
realization and entrance. All the samādhis are
the attendants of this king samādhi.
Sitting with legs crossed is upright body, is upright mind, is upright body and
mind, is upright buddha and ancestor, is upright practice and realization, is
upright head, is upright vital artery.
Now crossing the legs
of the human skin, flesh, bones, and marrow, one crosses the legs of the king
of samādhis samādhi. The World Honored One always maintains sitting with
legs crossed; and to the disciples he correctly transmits sitting with legs
crossed; and to the humans and gods he teaches sitting with legs crossed. The
mind seal correctly transmitted by the seven buddhas is this.
釋迦牟尼佛於菩提樹下結跏趺坐，經歷五十小劫，經歷六十劫，經歷無量劫。或三七日結跏趺坐，或一時間之跏坐，是妙轉法輪也，是一代之佛化也，更無欠缺。此即是黃卷朱軸也。佛之見佛，是此時節也，是眾生成佛之正當恁麽時也。
釋迦牟尼佛於菩提樹下結跏趺坐，經歷五十小劫，經歷六十劫，經歷無量劫。或三七日結跏趺坐，或一時間的跏坐，是妙轉法輪，是一代的佛化，更無欠缺。此即是黃卷朱軸(佛經)。佛的見佛，是此時節，是眾生成佛的正當恁麽時。
The Buddha Śākyamuni, sitting
with legs crossed under the bodhi tree, passed fifty small kalpas, passed sixty kalpas, passed countless kalpas.
Sitting with legs crossed for twenty-one days, sitting cross-legged for one
time — this is turning the wheel of the wondrous dharma; this is the buddha’s
proselytizing of a lifetime. There is nothing lacking. This is the yellow roll
and vermillion roller. The buddha seeing the buddha is this time. This is
precisely the time when beings attain buddhahood.
初祖菩提達磨尊者西來之初，於少室峰少林寺面壁跏趺坐禪間，歷經九年。其後，頂顛眼睛，而今遍界于震旦國。初祖之命脈，唯跏趺坐也。初祖西來以前，東土眾生尚不知跏趺坐。祖師西來之後，始知焉。所以，一生萬生，把尾收頭，不離叢林，晝夜只管跏趺坐而無他務，此即是三昧王三昧也。
初祖菩提達磨尊者西來之初，於少室峰少林寺面壁跏趺坐禪間，歷經九年。其後，頂顛眼睛，而今遍界於震旦國。初祖的命脈，唯跏趺坐。初祖西來以前，東土眾生尚不知跏趺坐。祖師西來之後，始知焉。所以，一生萬生，把尾收頭，不離叢林，晝夜只管跏趺坐而無他務，此即是三昧王三昧。
Upon coming from the west, the First
Ancestor, the worthy Bodhidharma, passed nine autumns in seated meditation with
legs crossed facing a wall at Shaolin monastery at Shaoshi Peak. Thereafter,
his head and eyes have filled the world of the land of Cīnasthāna till
now. The vital artery of the First Ancestor is just sitting with legs crossed.
Prior to the First Ancestor’s coming from the west, beings in the
eastern lands had not known sitting with legs crossed; after the ancestral
master came from the west, they knew it. Therefore, for one life or ten
thousand lives, grasping the tail and taking the head, without leaving the “grove,” just
sitting with legs crossed day and night, without other business — this
is the king of samādhis samādhi.
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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