道元正法眼藏的一元思維(17) (英譯) 坐禪箴(2)

《坐禪箴》永平道元禪師 (英譯) (2)

南嶽、江西之師勝資強者，乃如是。證坐佛之為作佛者，江西是也。為作佛而示坐佛者，南嶽是也。南嶽之會下有恁麽之功夫，藥山之會下有向來之道取。

中國禪宗自六祖惠能下傳兩大法脈，南嶽懷讓禪師(臨濟宗)、江西行思禪師(曹洞宗)的傳承是祖師法勝，僧徒資強的，從這裡就可以知道。證坐佛的為作佛(一元性)的，是江西這法脈的曹洞宗。而為作佛而示坐佛(二元性)的，是南嶽的臨濟宗。南嶽的門下有恁麽坐佛示現的功夫，而藥山的門下平常就是這樣行佛道。

Nanyue and Jiangxi, the master superior, the disciple strong, were like this. Jiangxii is the one who verifies that the "seated buddha" is "making a buddha"; Nanyue is the one who points out the "seated buddha" for "making a buddha". There was this kind of concentrated effort in the congregation of Nanyue and all the time, showing "seated buddha" is "making a buddha" in the congregation of Yueshan.

當知佛佛祖祖之要機者，是坐佛也。已有佛佛祖祖，皆使用此要機也；未嘗者，則夢也未見也。大凡謂佛法流傳西天東地，皆必傳坐佛也，以其為要機故也。佛法不傳者，則坐佛亦不傳也。嫡嫡相承者，唯此坐禪之宗旨也。此宗旨尚未單傳者，非佛祖也。不明此一法，則萬法亦不明，萬行亦不明也。法法不明，則不可言明眼，非得道也，焉能為古今之佛祖？是故佛祖必定單傳坐禪。

當知佛佛祖祖的要機，就是『坐佛』(身證一元性的性相一如)。已經證法的佛佛祖祖，皆使用此要機；未曾嘗試坐佛的，則作夢也沒機會見到。大凡所謂佛法流傳西天東地，皆必傳坐佛，因為這是佛法的要機。不傳承佛法的，則也不傳坐佛。嫡嫡相承佛法的，唯此坐禪的意義。未親自相續傳授這坐禪的意義的，不得稱是佛祖師。不明白這一法，則萬法也不明白，佛道的萬行也不明了。這樣佛法法法不明了，則不可說是明眼善知識，並非得道的，焉能成為古今的佛祖師？所以佛祖師必定親自相續傳授坐禪。

Know this, that it is the seated buddha that buddha after buddha and ancestor after ancestor have taken as their essential function. Those who are buddhas and ancestors have employed this essential function, while those who are not have never even dreamt of it. To say that the buddha dharma has been transmitted from the Western Heavens to the Eastern Earth implies the transmission of the seated buddha, for it is the essential function. And where the buddha dharma is not transmitted, neither is seated meditation. What has been inherited by successor after successor [in this transmission] is just this essential message of seated meditation; one who does not participate in the single transmission of this essential message is not a buddha or an ancestor. When one is not clear about this one dharma, one is not clear about the ten thousand dharmas, not clear about the ten thousand practices. And without being clear about each dharma, one cannot be said to have a clear eye. One has not attained the way; how could he represent the present or past [in the lineage] of the buddhas and ancestors? By this, then, we should be firmly convinced that the buddhas and ancestors always singly transmit seated meditation.

謂佛祖光明之所照臨者，則功夫參究此坐禪也。愚昧之徒，誤認佛祖之光明如日月之光明，如珠火之光耀也。然日月之光耀，僅六道輪迴之業相也，更不可比之佛光明。謂佛光明者，即受持聽聞一句，保任一法，單傳坐禪也。若不被光明所照，則無此保任，無此信受也。

所謂佛祖師的光明所照臨的，則是功夫參究這坐禪法門。愚昧的僧徒，誤認佛祖師的光明如日月的光明，如珠火的光耀。然日月的光耀，僅六道輪迴的業相，是無法比擬佛的光明。所謂『佛光明』，即是受持聽聞一句，或保守任用一法，或親自相續傳授坐禪。若不被佛光明所照，就沒有這種保守任用，也就沒有這種有信心的契入佛道。

To be illumined by the radiance of the buddhas and ancestors means to concentrate one's efforts in the investigation of this seated meditation. There are a bunch of fools who, misunderstanding the radiance of the buddha, think it must be like the radiance of the sun or moon or the light from a pearl or fire. But the light of the sun and moon is nothing but a mark of action within transmigration in the six destinies; it is not to be compared with the radiance of the buddha. The radiance of the buddha means receiving and hearing a single phrase, maintaining and protecting a single dharma, participating in the single transmission of seated meditation. So long as one is not illumined by the radiance [of the buddha], one is not maintaining, nor has he accepted, [the buddha dharma]. <28>

然則，古來知坐禪為坐禪者少矣！而今現在大宋國之諸山，有為甲刹之主人者，不知坐禪，不學者眾。雖有明知者，然是少數也！諸寺自定有坐禪之時節，住持至諸僧，共以坐禪為本分事；于勸誘學者，亦勸勉坐禪。然則，能知此之住持人者稀也。是故，古來至近代，有一兩位記坐禪銘之老宿，有一兩位撰坐禪儀之老宿，有一兩位撰坐禪箴之老宿。然則，坐禪銘者，皆無可取之處；坐禪儀者，亦尚昧於其行履。乃不知坐禪，非單傳坐禪之徒之所記也。《景德傳燈錄》中之及《坐禪箴》及《嘉泰普燈錄》中《坐禪銘》等也。可憫雖經歷十方叢林，以度過一生，然無一坐之功夫也；打坐既非汝，功夫則更不與自己相見！此非坐禪嫌己之身心，乃因不志真個功夫，倉猝迷醉之故也。彼等所集者，只是“還源返本”之樣子，徒勞“息慮凝寂”之經營也。不及觀、練、熏、修之階段，亦不及十地、等覺之見解，焉能單傳佛佛祖祖之坐禪！是宋朝之錄者錯錄也，晚學當棄而不可看！

然而，自古以來知道坐禪意義的坐禪者很少啊！而今日現在大宋國的諸山門脈，有為禪宗寺院的主人，卻不知坐禪，不學的眾多。雖有明知這坐禪事的，然而是少數！諸寺自定有坐禪的時節(一般是四時：黃昏、後夜、早晨、哺時)，住持至諸僧眾，共以坐禪為本分事；對於勸勉誘導學佛的大眾，亦勸勉坐禪。然而，能知道坐禪意義的住持人是稀少的。所以，古來至近代，有一兩位記載坐禪銘的老尊宿，有一兩位撰寫坐禪儀的老尊宿，有一兩位撰寫坐禪箴的老尊宿。然而，寫坐禪銘的，皆無可取的地方；寫坐禪儀的，也尚不懂這坐禪的行履。乃是因為不知坐禪，不是祖師親自傳授下來坐禪的僧徒所記載的。《景德傳燈錄》中的《坐禪箴》及《嘉泰普燈錄》中的《坐禪銘》等就是。可憫雖經歷十方叢林，這樣度過一生，然而卻無一坐禪的功夫；既然打坐不是與你同一體(修證一如)，這坐禪功夫則更不與自己相見！這不是坐禪嫌自己的身心而成能所兩端，乃因不立志下個真功夫，倉猝迷醉的緣故。那些人打坐所集成的，只是落入「歸於本源」的樣子，徒勞「息慮凝寂」的禪修經營。更不及出世間禪的觀想法無我、練習除卻煩惱、熏習種子、修行得自在境地的四階段(指四禪)，也不及菩薩修行的十地位階、等覺的見解，焉能親自相續傳授佛佛祖祖的坐禪！是宋朝的語錄記錄錯了，晚學當棄而不可看！

This being the case, even from ancient times there has been few who know seated meditation as seated meditation. And at present, in the [Chan] "mountains" of the land of the great Song, many of those who are heads of the primary monasteries do not know, and do not study, seated meditation. There may be some who have clearly known it but not many. Of course, the monasteries have fixed periods for seated meditation; the monks, from the abbot down, take seated meditation as their allotted task; and, in leading their students, [the teachers] encourage the practice. Nevertheless, there are few abbots who know [seated meditation].

For this reason, although from ancient times to the present there have been one or two old worthies who have written [texts entitled] "Inscriptions on Seated Meditation", "Principles of Seated Meditation" or "Lancets of Seated Meditation", among them there is nothing worth taking from any of the "Inscriptions on Seated Meditation", and the "Principles of Seated Meditation" are ignorant of its observances. They were written by a bunch who do not know seated meditation, who do not participate in its single transmission. Such are the "Lancet of Seated Meditation" (Zuochan zhen) in the Jingde chuandeng lu and the "Inscription on Seated Meditation" (Zuochan ming) in the Jiatai pudeng lu. <29> What a pity that, although [the authors of such texts] spend their entire lives passing among the "groves" of the ten directions, they do not have the concentrated effort of a single sitting-- that sitting is not their own, and concentrated effort never encounters them. <30> This is not because seated meditation rejects their bodies and minds but because they do not aspire to the true concentrated effort and are precipitately drunk in their delusion.

What they have collected is nothing but models for "reverting to the source and returning to the origin", vain programs for "suspending considerations and congealing in tranquility". [Such views] do not approach the stages of "observation, exercise, infusion, and cultivation", or the views of the "ten stages and virtual enlightenment"; how, then, could they singly transmit the seated meditation of buddha after buddha and ancestor after ancestor? The Song chroniclers were mistaken to record them, and later students should cast them aside and not look at them. <31>

《坐禪箴》者，唯大宋國慶元府太白名山天童景德寺宏智禪師正覺和尚所撰者即是佛祖（之所撰）也，即是《坐禪箴》也，道得是也。一人光明於法界之表裡，是古今佛祖中之佛祖也。前佛後佛，皆由此《坐禪箴》而箴；今祖古祖，皆由此《坐禪箴》而現成。彼《坐禪箴》者，即如下也。

這篇《坐禪箴》，唯大宋國慶元府太白名山天童景德寺宏智禪師正覺和尚所撰寫的即是佛祖師的作品，這才是《坐禪箴》，是真正能說明坐禪意義的。正覺和尚一人光明於法界的內外，是古今佛祖師中的佛祖師。前佛後佛，皆由這《坐禪箴》而規戒的；今祖、古祖，皆由這《坐禪箴》而現成。正覺和尚的《坐禪箴》，即如下。

Among the "Lancets of Seated Mediation", the only one that is of the buddhas and ancestors is that by the Reverend Zhenjue, the Chan Master Hongzhi of the Jingde Monastery at Tiantong, renowned Mt. Taipai, in the district of Jingyuan in the Great Song. This one is a [true] "lancet of seated meditation". This one says it right. It alone radiates throughout the surface and interior of the dharma realm. It is [the statement of] a buddha and ancestor among the buddhas and ancestors of past and present. Prior buddhas and later buddhas have been lanced by this "Lancet"; present ancestors and ancient ancestors appear from this "Lancet". Here is that "Lancet of Seated Meditation".

坐禪箴   敕諡 宏智禪師   正覺  撰

佛佛要機，祖祖機要，不觸事而知，不對緣而照。不觸事而知，自知其微。不對緣而照，其照自妙。其知自微，曾無分別之思。其照自妙，曾無毫忽之兆。曾無分別之思，其知無偶而奇。曾無毫忽之兆，其照無取而了。水清澈底兮，魚行遲遲。空闊莫涯兮，鳥飛杳杳。

《LANCET OF SEATED MEDITATION》by Zhengjue by imperial designation the Chan Master Spacious Wisdom <32>

Essential function of buddha after buddha, Functioning essence of ancestor after ancestor -- It knows without touching things; It illumines without facing objects. Knowing without touching things, Its knowing is inherently subtle; Illumining without facing objects, Its illumining is inherently mysterious. Its knowing inherently subtle, It is ever without discriminatory thought; Its illumining inherently mysterious, It is ever without a hair's breadth of sign. Ever without discriminatory thought, Its knowing is rare without peer; Ever without a hair's breadth of sign, Its illumining comprehends without grasping. The water is clear right through to the bottom; A fish goes lazily along. The sky is vast without horizon; A bird flies far far away.

謂“坐禪箴”之“箴”者，是大用現前也，聲色向上之威儀也，父母未生前之節目也；莫謗佛祖好也，未免喪失生命也；頭長三尺，頸長二寸也。

所謂「坐禪箴」的「規戒」，即是佛法的大用現前，是聲色佛向上事(真如法)的威儀，是有情識生起前的原貌；不要毀謗佛祖相好(即以心意識討論佛性真如法)，未免要喪失心意識生命(因佛性真如不落入心意識中)；佛性公案現成的法相是色類邊事，只是依著真如法緣起而有頭長三尺，頸長二寸的差別相，但不得再做分別的去理會，否則只是落入意識的二元虛妄分別(即色相法雖是識心的依真如法緣起相，只要不落入意識的第二頭，仍是圓成時真如法的現成面)。

The "lancet" in this "Lancet of Seated Meditation" means "the manifestation of the great function", "the comportment beyond sight and sound"; it is "the comportment before your parents were born". It means "you had better not slander the buddhas and ancestors"; "you do not avoid destroying your body and losing your life"; it is "a head of three feet and neck of two inches". <33>

『佛佛要機』，“佛佛”必以佛佛為要機，其“要機”現成，即是坐禪也。

『佛佛要機』這句，「佛佛」必以佛性真如(包括佛性識與真如法)為要機(指緣起法的運轉主角)，其「要機」的公案現成，即是坐禪的法相現成。

"Essential function of buddha after buddha." The buddhas always take the "buddhas" as their "essential function" -- this is the "essential function" that is realized here; this is "seated meditation".

『祖祖機要』，先師無此語也。此道理是“祖祖”也。有法傳衣傳。大凡回頭換面之面面，是“佛佛要機”也。換面回頭之頭頭，是“祖祖機要”也。

『祖祖機要』，這句不是先師的言語。這是「祖祖」(包括有情識與緣起法)相傳承的道理。機要有法傳、有衣傳。大凡回頭換面的面面(佛性真如端)，是「佛佛要機」。換面回頭的頭頭(依他緣起一元性法相端)，是「祖祖機要」。

"Functioning essence of all the ancestors." "My master had no such words" -- this principle is "the ancestors". The dharma and the robe are transmitted. The faces [that are reversed] when we "turn the head and reverse the face" are the "essential function of all the buddhas"; the heads [that turn] when we "reverse the face and turn the head" are the "functioning essence of all the ancestors". <34>

『不觸事而知』，“知”非知覺，知覺是小量也。非了知之知，了知是造作也。不可度量為遍知，亦不可局量為自知。云其“不觸事”者，即明頭來明頭打，暗頭來暗頭打也！坐破娘生皮也！

『不觸事而知』，這「知」非識心分別的知覺，知覺是小量(因為有情識心已落入三界，故說是小量)。非了知的知，了知是有能所的二元性造作。這「知」不可度量為遍知，也不可局量為自知。說這「知」是「不觸事」的(即不以能所運作的)，即是定於無能所的一念『思量』，不生餘念頭的『不思量』，這是明頭來明頭打，暗頭來暗頭打(清明的念頭出現時，就奪那清明的觀照，不留觀照。若覺察到無念時，也奪了這無念的覺知，不留覺知。即不起有能所的分別覺識)！坐破娘生皮(直下只管打坐，且是一念『非思量』萬年)！

"It knows without touching things." "Knowing" does not mean perception; for perception is of little measure. It does not mean understanding; for understanding is (relative) artificially constructed. Therefore, this "knowing" is "not touching things", and "not touching things" is "knowing". [Such "knowing"] should not be measured as universal knowledge; it should not be categorized as self-knowledge. This "not touching things" means "When they come in the light, I hit them in the light; when they come in the dark, I hit them in the dark". It means "sitting and breaking the skin born of mother". <35>

『不對緣而照』，此“照”者，非照了之照，亦非靈照，以不對緣為照也。有照之不化為緣，以緣是照故。謂“不對”者，遍界不曾藏也，破界不出頭也。微也，妙也，回互不回互也。

『不對緣而照』，這「照」，非六識照了的照，也非我執靈識的照，因為這是佛性識轉能所分別識前的能所一如，是以不對緣為照。在能照所緣一如時，是照的不分化為所緣，因為緣即是照。所謂「不對」，即是遍界不曾藏(不落入空間相的一元性全然)，是破界不出頭(即雖是因識而緣起有，但是識有一如、體相一如的一元境)。這是微，妙有的回互不回互(色即是空、相即是性)，是依他緣起色法的回互(指色法的緣起相的一元性無分別關係，相互涉入，相依相存，無所區別，即理事無礙、事事無礙)，也是圓成實空法的不回互(指真如空法的法住法位，各有分位，各住自性，獨立自存，理事各位、事事住位)。

"It illumines without facing objects." This "illumining" does not mean the "illumining" of luminosity or spiritual illumination; "without facing objects" is "illumining". "Illumining" does not change into the "object", for the "object" itself is "illumining". "Without facing" means "it is never hidden throughout the world"; "it does not emerge when you break the world". It is "subtle"; it is "mysterious"; it is "(Dependent origination-dharmas) interacting and (truth-dharma) without interacting". <36>

『其知自微，曾無分別之思』，“思”之為“知”，不必借助他力。“其知”者，形也；形者，山河也。此山河者，乃“微”也；此微者，妙也。欲使用，則活潑潑也。欲作龍，則不拘禹門之內外。今之一知才使用，則拈來盡山河界，盡力而知也。山河之親切，我知若無，一知半解亦不可有也。不可哀歎分別思量之來遲。已曾分別之為佛佛，已定現成而來也。“曾無”者，已曾也；已曾者，現成也。是故“曾無分別”者，則“不逢一人”也。

『其知自微，曾無分別之思』，識心的「思」的成為「知」，是非緣起，不必借助他力。這「其知」，是形相；而「形相」，即是如山河、萬象。這「山河」雖是依識而有的因緣相，但仍是識覺依真如空妙法，也是「微」相；這「微」，是真空妙有(真如法)。欲使用真空妙有，則活潑潑公案現成。欲作(龍)法相有，則不拘三界(禹門)的內外。今日的一知才使用，則拈來盡山河界，盡全力而知(一元性)。山河法相的公案現成，若不落入有我相，就不會落入識心分別的二元性運作。不可落入識心的二元分別思量。在識覺依真如空法而現起的山河法相，就已曾分別真如妙有的法位為各個佛性現成的有差別緣起法相，是已定現成而來，是類之弗齊，混則知處的。而「曾無」，即已經是；「已曾」，即是現成。所以「曾無分別」，則是「不逢一人」不落入有我相的。

"Its knowing inherently subtle, it is ever without discriminatory thought." "Thought" is itself "knowing", without dependence on another's power. "Its knowing" is its form, and its form is the mountains and rivers. These mountains and rivers are "subtle", and this "subtlety" is "mysterious". When we put it to use, it is "brisk and lively". When we make a dragon, it does not matter whether we are inside or out of the Yu Gate. To put this single "knowing" to the slightest use is to take up the mountains and rivers of the entire world and "know" them with one's entire power. Without our intimate "knowing" of the mountains and rivers, we do not have a single knowing or a half understanding. We should not lament the late arrival of "disciminatory" thinking: the buddhas of previous "discrimination" have already been realized. "Ever without" here means "previously"; "previously" means "realized". Therefore, "ever without discrimination" means "you do not meet a single person". <37>

『其照自妙，曾無毫忽之兆』，云“毫忽”者，盡界也。然“自妙”也，自照也。是故，如未曾將來。莫怪眼，亦莫信耳，直須旨外明宗，莫向言中取則，此即是照也。故無偶也，故無取也。雖住持其為“奇也”保任其為“了也”，然我卻疑著也！

『其照自妙，曾無毫忽之兆』，說這「毫忽」，意即盡界全然。然而「自妙」，即是自照。所以，如未曾有這自妙的照將來。莫怪眼見色，亦莫信耳聞聲，直須於色、聲法相中明了源頭宗趣，但莫向頭腦的言語文字中取擇，這即是照。所以這「知」是無偶(無能所，不落入二元)的，所以這「照」也是無取(無對象，不落入二元)的。雖然「知」是住持為(一元的)「奇」，「照」仍可保持任用有「了」的功德，然而若落入有『我相』卻會疑礙著「照」！

"Its illumining inherently mysterious, it is ever without a hair's breadth of sign." "A hair's breadth" here means the entire world; yet it is "inherently mysterious", inherently "illumining". Therefore, it is as if it is never brought out. The eyes are not to be doubted, nor the ears to be trusted. "You should clarify the essential meaning apart from the sense"; "do not look to words to grasp the rule" -- this is "illumining". Therefore, it is "without peer (without relative)"; therefore, it is "without grasping". This has been preserved as "rare" and maintained as "comprehending", but "I have my doubts". <38>

『水清徹底兮，魚行遲遲』，謂“水清”者，懸空之水，乃清水而不徹底也，況乎泓澄於器界之水，非水清之水。邊際無涯，是為“徹底”之清水。“魚”若行此水，非“行”無也；其行者雖行程幾萬里，然不測也，不窮也。遙之無岸，浮之無空，沉之無底，是故無人測度。若論測度，其唯是“徹底”之清水也。坐禪之功德，如彼魚行。千程萬里，誰能卜度？徹底之行程者，是舉體之不行鳥道也。

『水清徹底兮，魚行遲遲』，所謂「水清」，是依懸真如空法的水，乃是清水，有妙、有法、有差別相而不徹底，況乎泓澄於混濁器界的水，是有因緣分別法相的非水清的水。但能邊際無涯(一元性)，即是為「徹底」的清水。「魚」(指有情識)若行於此水(真如性海)，不是無「行」(指恁麼)；其行者雖行程幾萬里，然不可測，是無窮。是無岸的遙遠，是無空中的漂浮，是無底的沉潛，所以是無人能測度。若論測度(覺)，其唯是「徹底」的佛性真如清水。坐禪的功德，就像那魚行。千程萬里，誰能卜度？能徹底的行程的，是舉體全然的『不行鳥道』。(飛鳥在天空中飛行，飛過了就不留痕跡，因此洞山良价禪師便以「鳥道」，喻指佛道的修證，就如同凌空而過的飛鳥(法相)，法相的生滅是無蹤可尋，自由無礙。然能徹底行於佛性真如的，連法相的生滅也不起，所以洞山良价禪師才說「不行鳥道」，即是只在這裡(涅槃寂靜)。)

"The water is clear right through to the bottom; a fish swims lazily along." "The water is clear." The "water" that has to do with the sky does not get "right through to the bottom" of clear water; still less is that which forms clear, deep pools in the "vessel world" the "water" of "the water is clear". That which has no shore as its boundary -- this is what is meant by clear water penetrated "right through to the bottom". If a fish goes through this "water", it is not that it does not "go"; yet, however many tens of thousands the degree of its progress, its "going" is immeasurable, inexhaustible. There is no shoreline by which it is gauged; there is no sky to which it ascends, nor bottom to which it sinks. And therefore there is no one who can take its measure. If we try to discuss its measure, it is only clear water penetrated "right through to the bottom". The virtue of seated meditation is like the "fish going": who can calculate its degree in thousands or tens of thousands? The degree of the "going" that penetrates "right through to the bottom" is the "path of the bird", along which the whole body does not "go". <39>

『空闊莫涯兮，鳥飛杳杳』，云“空闊”者，非懸於天。懸天之空，非闊空。況乎彼此之為普遍者，亦非闊空。隱顯而無表裡，是云闊空。“鳥”若非此空，是飛空之一法也。飛空之行履，不可測度。飛空者，盡界也，以是盡界飛空故。此飛不知其飛多高，然道取卜度之外之道取，即道取是“杳杳”也。直須足下無系去也。空之飛去時，鳥亦飛去也。鳥之非飛去。空亦飛去也。參究飛去，道取曰：只在這裡也。是為兀兀之箴也。任飛幾萬程，競曰：只在這裡。

『空闊莫涯兮，鳥飛杳杳』，說「空闊」的，非懸於天。懸天的空，非闊空。況乎明顯普遍有彼此的相對性(天地、有無的二元性)，亦非闊空。是既隱又顯而且無內外表裡的(一元性)，才說是闊空。「鳥」法相若現成，就是非空法，是飛空的一法相。飛空的行履，是不可測度。這「飛空」(即依真空法緣起)法相的現成，是盡界，是以盡界飛空(一元性無空間相)。這飛不知其飛多高，然要用識心揣測說明這飛多高，即是說「杳杳」(深遠不明)。簡直是足下無繫(緣起法的無跡可尋)飛去。空的飛去時，鳥亦飛去(即依真如空法法位緣起時，緣起法也就有生滅的變化，『此有故彼友，此無故彼無』)。鳥之非飛去，空亦飛去(涅槃寂靜時，真如空法也隱沒)。這樣參究飛去(指有情識依真如法的法相緣起)，應可說是：只在這裡(有情識性的一元性)。這是為坐禪單純沉穩的規戒。所以任飛去幾萬程，都只是說：只在這裡(涅槃寂靜)。

"The sky is vast without horizon; a bird flies far far away." [The expression] "the sky is vast" here has nothing to do with the heavens: the "sky" that has to do with the heavens is not the vast sky; still less is that which extends everywhere here and there the vast sky. Neither hidden nor manifest, without surface or interior -- this is what is meant by the vast sky. When the bird flies this "sky", it is the single dharma of "flying sky". This observance of "flying sky" is not to be measured: "flying sky" is the entire world, for it is the entire world "flying sky". Although we do not know how far this "flying" goes, to say what is beyond our calculations, we say "far far away". This is "you should go off without a string beneath your feet". When the "sky" flies off, the "bird" flies off; in the "bird's" flying off, the "sky" flies off. In a saying that investigates flying off, it is said, "It is right here (truth-dharma is immovable)". This is the lancet of [sitting] fixedly: through how many tens of thousands of degrees does it declare "it is right here (Nirvana is still, immovable)"? <40>

宏智禪師之《坐禪箴》者，如是。諸代之老宿中，無有如今之《坐禪箴》。諸方之臭皮袋若令其道取如是之《坐禪箴》，即便使盡一生二生之力，亦不可道取也，今不見於諸方，獨有此箴也！先師上堂時，常云：“宏智者，古佛也。”其餘之漢恁麽雲者，全無也。知人之若有眼目時，則亦可知音佛祖也。實知洞山（門下）有佛祖焉！

宏智禪師的《坐禪箴》，就是上述的意義。諸代的老尊宿中，無有如今的《坐禪箴》。諸方的臭皮袋，若令其說明如是的《坐禪箴》，即便使盡一生、二生的功夫，也無法說明白。今日不見於諸方，獨有這箴言！先師如淨禪師上堂時，常說：「正覺宏智禪師，是古佛。」其餘的漢子被他這麽說的，全無。知人的若有眼目時，則亦可是知音佛祖師。所以可實知洞山（門下）有佛祖師啊！

Such, then, is the "Lancet of Seated Meditation" by the Chan Master Hongzhi. Among the old worthies throughout all the generations, there has never been another lancet of seated meditation like this one. If the "stinking skin bags" throughout all quarters were to attempt to express a lancet of seated meditation like this one, they could not do so though they exhaust the efforts of a lifetime or two. This is the only lancet in any quarter; there is no other to be found. When he ascended the hall, my former master often said, "Hongzhi is an old buddha." He never said this about any other person. When one has the eye to know a person, he will "know the music" of the buddhas and ancestors. In truth, we know that there are buddhas and ancestors in Tongshan. <41>

今自宏智禪師以後，乃八十餘年也。見彼《坐禪箴》，即撰此《坐禪箴》。今是仁治三年寅壬三月十八日也。自今年至紹興二十七年十月八日，前後計算，僅八十五年矣。今撰之《坐禪箴》是：

坐禪箴   道元禪師

佛佛要機，祖祖機要，不思量而現，不回互而成。不思量而現，其現自親；不回互而成，其成自證。其現自親，曾無污染；其成自證，曾無正偏。曾無污染之親，其親無委而脫落；曾無正偏之證，其證無圖而功夫。水清澈地兮，魚行似魚；空闊透天兮，鳥飛如鳥。

Now, some eighty years and more since [the days of] the Chan Master Hongzhi, reading his "Lancet of Seated Meditation", I compose this "Lancet of Seated Meditation". The date is the eighteenth day of the third month in Mizunoe-tora, the third year of Ninji; if we calculate back from this year to the eighth day of the tenth month in the twenty-seventh year of Shao-xing, there are just eighty-five years. <42> The "Lancet of Seated Meditation" I now compose is as follows.

Essential function of all the buddhas, Functioning essence of all the ancestors- It is present without thinking; It is completed without interacting. Present without thinking, Its presence is inherently intimate; Completed without interacting, Its completion is inherently verified. Its presence inherently intimate, It is ever without stain or defilement; Its completion inherently verified, It is ever without the upright or inclined. Intimacy ever without stain or defilement, Its intimacy sloughs off without discarding; Verification ever without upright or inclined, Its verification makes effort without figuring. The water is clear right through the earth; A fish goes along like a fish. The sky is vast straight into the heavens, A bird flies just like a bird. <43>

宏智禪師之《坐禪箴》雖非道得不是，然更須如是道取。蓋佛祖之兒孫，必當以參學坐禪為一大事也，是單傳之正印也。

宏智禪師的《坐禪箴》雖然不是說得不好，然更須像道元禪師所寫的這篇《坐禪箴》進一步說明。蓋佛祖的兒孫，必當以參學坐禪為一大事，這是佛祖親自相續傳授的正法印。

It is not that the "Lancet of Seated Meditation" by the Chan Master Hongzhi has not yet said it right, but it can also be said like this. Above all, descendants of the buddhas and ancestors should study seated meditation as "the one great concern". This is the orthodox seal of the single transmission.

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