Resources

Help

Mujō seppō

正法眼藏第四十六
Treasury of the Eye of the True Dharma
Book 46

無情説法
The Insentient Preach the Dharma
(Mujō seppō)

[1]

説法於説法するは、佛祖附嘱於佛祖の見成公案なり。この説法は法説なり。有情にあらず、無情にあらず、有爲にあらず、無爲にあらず、有爲・無爲の因縁にあらず、從縁起の法にあらず。しかあれども、鳥道に不行なり、佛衆に爲與す。大道十成するとき、説法十成す、法藏附嘱するとき、説法附嘱す。拈華のとき、拈説法あり、傳衣のとき、傳説法あり。このゆゑに、諸佛諸祖、おなじく威音王以前より、説法に奉覲しきたり、諸佛以前より、説法に本行しきたれるなり。説法は、佛祖の理しきたるとのみ參學することなかれ、佛祖は、説法に理せられきたるなり。この説法、わづかに八萬四千門の法蘊を開演するのみにあらず、無量無邊門の説法蘊あり。先佛の説法を後佛は説法す、と參學することなかれ。先佛きたりて後佛なるにあらざるがごとく、説法も、先説法を後説法とするにはあらず。このゆゑに、

{3}

[2]

釋迦牟尼佛道、如三世諸佛説法之儀式、我今亦如是説無分別法.

Preaching the dharma in preaching the dharma is the fully apparent kōan that the buddhas and ancestors bequeath to the buddhas and ancestors. This preaching the dharma is the dharma preaching. It is not sentient, is not insentient; it is not constructed, is not unconstructed; it is not the causes and conditions of the constructed or the unconstructed; it is not a dharma arising from conditions. Nevertheless, it is not following “the path of the birds”: it is for the buddha assembly.1 When the great way is complete, preaching the dharma is complete; when the treasury of the dharma is bequeathed, preaching the dharma is bequeathed. When the flower is taken up, preaching the dharma is taken up; when the robe is handed down, preaching the dharma is handed down.2
   Therefore, the buddhas and ancestors, from before King of Majestic Voice, have all been paying their respects to preaching the dharma; from before the buddhas, they have all been originally practicing preaching the dharma. Do not study this only as meaning that preaching the dharma has been governed by the buddhas and ancestors: the buddhas and ancestors have been governed by preaching the dharma. This preaching the dharma does not only expound merely the collection of the dharma of 84,000 teachings; there is a collection of preaching the dharma of immeasurable, limitless teachings.3 Do not study this to mean that later buddhas preach the dharma of the dharma preaching of prior buddhas: just as prior buddhas have not come to be later buddhas, so with preaching the dharma, the prior dharma preaching is not made the later dharma preaching. Therefore,

The Buddha Śākyamuni said, “In the manner that the buddhas of the three periods preach the dharma, I also now preach the dharma without discrimination.”4

[3]

しかあればすなはち、諸佛の、説法を使用するがごとく、諸佛は、説法を使用するなり。諸佛の、説法を正傳するがごとく、諸佛は、説法を正傳するによりて、古佛より七佛に正傳し、七佛よりいまに正傳して、無情説法あり。この無情説法に、諸佛あり、諸祖あるなり。我今説法は、正傳にあらざる新條、と學することなかれ。古來、正傳は舊窠の鬼窟、と證することなかれ。

   This being the case, just as the buddhas employ preaching the dharma, so the buddhas employ preaching the dharma. Just as the buddhas directly transmit preaching the dharma, so the buddhas directly transmit preaching the dharma; and thus there is the insentient preaching the dharma, directly transmitted from the ancient buddhas to the seven buddhas, directly transmitted from the seven buddhas to the present. In this insentient preaching the dharma, there are the buddhas, there are the ancestors. Do not study that “I now . . . preach the dharma” means new items not directly transmitted; do not attest that what is directly transmitted from ancient times is a demon’s cave of old dens.5

[4]

大唐國西京光宅寺大證國師、因僧問、無情還解説法否。國師云、常説熾然、説無間歇。僧曰、某甲爲甚麼不聞。國師曰、汝自不聞、不可妨佗聞者也。僧曰、未審、什麼人得聞。國師曰、諸聖得聞。僧曰、和尚還聞否。國師曰、我不聞。僧曰、和尚既不聞、爭知無情解説法。國師曰、頼我不聞、我若聞則齊於諸聖、汝即不聞我説法。僧曰、恁麼則衆生無分也。國師曰、我爲衆生説、不爲諸聖説。僧曰、衆生聞後如何。國師曰、即非衆生。

   The National Teacher Dazheng of Guangzhai si in the Western Capital of the land of the Great Tang was once asked by a monk, “Can the insentient preach the dharma?”
   The National Teacher said, “They’re constantly preaching with ardor; they preach without pause.”
   The monk said, “Why can’t I hear it?”
   The National Teacher said, “That you can’t hear it doesn’t prevent others from hearing it.”
   The monk said, “I don’t understand. Who can hear it?”
   The National Teacher said, “The sages can hear it.”
   The monk said, “Can the Reverend hear it?”
   The National Teacher said, “I can’t hear it.”
   The monk said, “If the Reverend can’t hear it, how does he know that the insentient preach the dharma?”
   The National Teacher said, “Fortunately, I don’t hear it. If I heard it, I would equal the sages, and you wouldn’t hear me preaching the dharma.”
   The monk said, “In this case, living beings have no part in this.”
   The National Teacher said, “I preach for living beings; I don’t preach for sages.”
   The monk said, “After the living beings hear it, how are they?”
   The National Teacher said, “They’re not living beings.”6

{4}

[5]

無情説法を參學せん初心・晩學、この國師の因縁を直須勤學すべし。

   Beginners and latecomers who would study “the insentient preach the dharma” should study with diligence this case of the National Teacher.7

[6]

常説熾然、説無間歇とあり。常は、諸時の一分時なり。説無間歇は、説すでに現出するがごときは、さだめて無間歇なり。無情説法の儀、かならずしも有情のごとくにあらんずる、と參學すべからず、有情の音聲、および有情説法の儀のごとくなるべきがゆゑに。

   “They’re constantly preaching with ardor; they preach without pause.” “Constantly” is one time among all times. “Their preaching never pauses”: preaching that is already appearing is definitely “without pause.” We should not study that the manner in which the insentient preach the dharma must necessarily be like that of the sentient because it ought to be like the voices of the sentient and the manner in which the sentient preach the dharma.8

[7]

有情界の音聲をうばふて、無情界の音聲に擬するは、佛道にあらず。無情説法、かならずしも聲塵なるべからず、たとへば、有情の説法、それ聲塵にあらざるがごとくなり。しばらく、いかなるか有情、いかなるか無情、と問自問他、功夫參學すべし。

   To snatch away the voices of the sentient realm and liken them to the voices of the insentient realm is not the way of the buddha. The insentient preaching the dharma is not necessarily sound, just as preaching the dharma by the sentient is not sound. We should make concentrated effort to study this a while, asking ourselves, asking others, what is “the sentient,” “what is the insentient”?

[8]

しかあれば、無情説法の儀、いかにかあるらんと、審細に留心參學すべきなり。愚人おもはくは、樹林の鳴條する、葉華の開落するを、無情説法と認ずるは、學佛法の漢にあらず。もししかあらば、たれか無情説法をしらざらん、たれか無情説法をきかざらん。しばらく回光すべし、無情界には、草木・樹林ありやなしや、無情界は有情界にまじはれりやいなや。しかあるを、草木・瓦礫を認じて無情とするは、不遍學なり、無情を認じて草木・瓦礫とするは、不參飽なり。たとひいま、人聞の所見の草木等を認じて無情に擬せんとすとも、草木等も凡慮のはかるところにあらず。ゆゑいかんとなれば、天上・人間の樹林、はるかに殊異あり、中國・邊地の所生、ひとしきにあらず、海裏・山間の草木、みな不同なり。いはんや空におふる樹木あり、雲におふる樹木あり。風火等のなかに所生長の百草萬樹、おほよそ有情と學しつべきあり、無情と認ぜられざるあり、草木の人畜のごとくなるあり、有情・無情いまだあきらめざるなり。いはんや仙家の樹石・華果・湯水等、みるに疑著およばずとも、説著せんに、かたからんや。ただわづかに神州一國の草木をみ、日本一州の草木を慣習して、萬方・盡界もかくのごとくあるべし、と擬議・商量することなかれ。

   Such being the case, we should carefully put our minds to and study in what manner it is that the insentient preach the dharma. One who considers, as the foolish think, that the rustling branches of the forests, the opening and falling of leaves and flowers, are the insentient preaching the dharma — this is not a man who studies the buddha dharma. If this were the case, who could not know the preaching of the insentient, who could not hear the preaching of the insentient? We should reflect a while. In the realm of the insentient, are there grasses, trees and forests? Is the realm of the insentient mixed into the realm of the sentient? Still, those who consider grasses and trees, tiles and pebbles as the insentient have not studied extensively; those who consider the insentient as grasses and trees, tiles and pebbles have not studied their fill.9 Even if, for now, we were to accept the plants seen by humans and treat them as the insentient, grasses and trees are also not what is fathomed by common thinking. Why? There is a vast difference between the forests of the heavens and those among humans; what grows in central countries and marginal lands is not the same; the grasses and trees in the ocean and in the mountains are all dissimilar. Not to mention that there are forests growing in the sky, forests growing in the clouds. Of the hundred grasses and myriad trees that grow in wind, fire, and the rest, there are in general those that should be studied as sentient, those that are not recognized as insentient. There are grasses and trees that are like humans and beasts; whether they are sentient or insentient is not clear. Not to mention the trees and rocks, flowers and fruits, hot and cold waters of the transcendents — though when we see them we have no doubts, when we would explain them, is it not difficult? Seeing merely the grasses and trees of the one land of Shenzhou, being familiar with the grasses and trees of the one region of Nihon, do not consider or deliberate that the myriad quarters and all the realms must be like them.10

{5}

[9]

國師道、諸聖得聞。いはく、無情説法の會下には、諸聖立地聴するなり。諸聖と無情と、聞を現成し、説を現成せしむ。無情、すでに諸聖のために説法す、聖なりや、凡なりや。あるひは、無情説法の儀をあきらめをはりなば、諸聖の所聞かくのごとくあり、と體達すべし。すでに體達することをえては、聖者の境界をはかりしるべし。さらに、超凡越聖の通霄路の行履を參學すべし。

   “The National Teacher said, ‘The sages can hear it.’” This says that, in the congregation where the insentient preach the dharma, the sages stand and listen. The sages and the insentient actualize hearing, actualize preaching. Since the insentient preach the dharma for the sages, are they sages or are they commoners? Again, if we have finished clarifying the manner in which the insentient preach the dharma, we should personally realize that what the sages hear exists like this. Having gained personal realization, we should gauge the realm of the sages. Further, we should study the activities on the road through the clouds that transcends the commoner and surpasses the sage.11

{6}

[10]

國師いはく、我不聞。この道も、容易會なり、と擬することなかれ。超凡越聖にして、不聞なりや、擘破凡聖窠窟のゆゑに不聞なりや。恁麼功夫して、道取を現成せしむべし。

   “The National Teacher said, ‘I don’t hear it.’” Do not consider that these words are easy to understand. Does he “not hear it” having transcended the commoner and surpassed the sage? Or does he not hear it because he breaks down the dens and caves of “commoner and sage”? Working at it in this way, we should actualize his speech.

[11]

國師いはく、頼我不聞、我若聞、齊於諸聖。この擧示[擧似]、これ一道兩道にあらず。頼我は、凡聖にあらず、頼我は、佛祖なるべきか。佛祖は、超凡越聖するゆゑに、諸聖の所聞には一齊ならざるべし。

   “The National Teacher said, ‘Fortunately, I don’t hear it. If I heard it, I would equal the sages.’” This presentation is not one word or two words. “Fortunately I” is not “commoner or sage”; should “fortunately I” be a buddha and ancestor? Because the buddhas and ancestors “transcend the commoner and surpass the sage,” [what they hear] should not be equal to what the sages hear.12

[12]

國師道の汝即不聞我説法の理道を修理して、諸佛・諸聖の菩提を料理すべきなり。その宗旨は、いはゆる、無情説法、諸聖得聞、國師説法、這僧得聞なり。この理道を、參學功夫の日深月久とすべし。しばらく國師に問著すべし、衆生聞後はとはず、衆生正當聞説法時如何。

   Dealing with the reasoning of the National Teacher’s words, “you wouldn’t hear me preaching the dharma,” we should manage the bodhi of the buddhas and the sages. Its point is that, when the insentient preach the dharma, the sages can hear it; when the National Teacher preaches the dharma, this monk can hear it. On this reasoning, we should take long days and months of study and concentration. For now, we should question the National Teacher, “I’m not asking about ‘after living beings hear it’; how about at the very moment that living beings hear the preaching of dharma?”13

[13]

高祖洞山悟本大師、參曩祖雲巖大和尚、問云、無情説法什麼人得聞。雲巖曩祖曰、無情説法、無情得聞。高祖曰、和尚聞否。曩祖曰、我若聞、汝即不得聞吾説法也。高祖曰、若恁麼即某甲不聞和尚説法也。曩祖曰、我説[法]汝尚不聞、何況無情説法也。高祖乃述偈呈曩祖。曰、也太奇、也太奇、無情説法不思議、若將耳聴終難會、眼處聞聲方得知。

   The Great Master Wuben, Eminent Ancestor Dongshan, when studying with the Ancient Ancestor Great Reverend Yunyan, asked him, “When the insentient preach the dharma, who can hear it?”
   Yunyen, the Ancient Ancestor, said, “When the insentient preach the dharma, the insentient can hear it.”
   The Eminent Ancestor said, “Does the Reverend hear it?”
   The Ancient Ancestor said, “If I heard it, you could not hear my preaching the dharma.”
   The Eminent Ancestor said, “In that case, I don’t hear the Reverend preaching the dharma.”
   The Ancient Ancestor said, “Even when I preach, you still don’t hear. How much less when the insentient preach the dharma.”
   The Eminent Ancestor then expressed a verse presented to the Ancient Ancestor:

How strange! How strange!
The insentient preaching the dharma is inconceivable.
If we use our ears to hear it, it’s hard in the end to understand;
Only when our eyes hear the voices do we know it.14

{7}

[14]

いま高祖道の無情説法什麼人得聞の道理、よく一生多生の功夫を審細にすべし。いはゆるこの問著、さらに道著の功徳を具すべし。この道著の、皮肉骨髄あり、以心傳心のみにあらず、以心傳心は、初心晩學の辦肯なり、衣を擧して正傳し、法を拈じて正傳する關棙子あり。いまの人、いかでか三秋四月の功夫に究竟することあらん。高祖、かつて大證道の無情説法諸聖得聞の宗旨を見聞せりといへども、いま、さらに無情説法什麼人得聞の問著あり。これ肯大證道なりとやせん、不肯大證道なりとやせん、問著なりとやせん、道著なりとやせん。もし總不肯大證、爭得恁麼道、もし總肯大證、爭解恁麼道なり。

   The meaning of these words of the Eminent Master, “When the insentient preach the dharma, who can hear it?,” we should examine in detail through an entire life and many lives of concentrated effort. This question he asks should additionally be endowed with the virtue of a statement. This statement has the “skin, flesh, bones, and marrow”; it is not only “transmitting the mind by the mind.” “Transmitting the mind by the mind” is the pursuit of the beginner and latecomer. There is a pivot that is directly transmitted by taking up the robe, directly transmitted by holding up the dharma. How could people today reach its ultimate limit/exhaust its study/investigate complete in three or four months of concentrated effort. The Eminent Ancestor, though he had previously heard the message of Dazheng’s words, “when the insentient preach the dharma, the sages can hear it,” goes on here to have the question, “when the insentient preach the dharma, who can hear it?” Do we take this as affirming Dazheng’s words, or take it as not affirming Dazheng’s words? Do we take it as a question, or take it as a statement? If he is not affirming Dazheng at all, how could he talk this way? If he is completely affirming Dazheng, how could he talk this way?15

[15]

曩祖雲巖曰、無情説法、無情得聞。この血脈を正傳して、身心脱落の參學あるべし。いはゆる無情説法、無情得聞は、諸佛説法、諸佛得聞の性相なるべし。無情説法を聴取せん衆會、たとひ有情・無情なりとも、たとひ凡夫・賢聖なりとも、これ無情なるべし。この性相によりて、古今の眞僞を批判すべきなり。たとひ西天より將來すとも、正傳まことの祖師にあらざらんは、もちゐるべからず。たとひ千萬年より習學すること聯綿なりとも、嫡嫡相承にあらずば、嗣續しがたし。いま、正傳すでに東土に通達せり、眞僞の通塞、わきまへやすからん。たとひ衆生説法、衆生得聞の道取を聴取しても、諸佛諸祖の骨髄を稟受しつべし。雲巖曩祖の道を聞取し、大證國師の道を聴取して、まさに與奪せば、諸聖得聞の道取する諸聖は、無情なるべし、無情得聞と道取する無情は、諸聖なるべし。無情所説無情なり、無情説法即無情なるがゆゑに。しかあればすなはち、無情説法なり、説法無情なり。

   The Ancient Ancestor Yunyan said, “When the insentient preach the dharma, the insentient can hear it.” There should be a study that, authentically transmitting this blood line, sloughs off body and mind. This “when the insentient preach the dharma, the insentient can hear it” must be the nature and attributes of “when the buddhas preach the dharma, the buddhas can hear it.” The congregation that would listen to the insentient preaching the dharma — whether they be sentient or insentient, whether they be commoners or worthies and sages — must be insentient. The genuine and spurious of past and present should be judged on the basis of this nature and attributes. Even if brought from the Western Heavens, if it is not by a true ancestral master of authentic transmission, it is of no use. Even for one whose training has been continuous for a thousand myriad years, if it is not what is passed down from successor to successor, it is difficult to succeed to it. Now, the authentic transmission has penetrated to the Eastern Land, and it ought to be easy to distinguish the passage and blockage of the genuine and spurious. Even listening to the words, “when living beings preach the dharma, living beings can hear it,” we should surely accept them as the bones and marrow of the buddhas and the ancestors. In hearing the words of the Ancient Ancestor Yunyan, in listening to the words of the National Teacher Dazheng, when we truly appraise them, the sages referred to in “the sages can hear it” must be insentient; and the insentient referred to in “the insentient can hear it” must be sages. What is preached by the insentient is insentient; for the insentient preaching the dharma is itself insentient. Therefore, the insentient preach the dharma, and preaching the dharma is the insentient.16

{8}

[16]

高祖道の若恁麼、則某甲不聞和尚説法也。いまきくところの若恁麼は、無情説法、無情得聞の宗旨を擧拈するなり。無情説法、無情得聞の道理によりて、某甲不聞和尚説法也なり。高祖、このとき、無情説法の席末を接するのみにあらず、爲無情説法の志気あらはれて、衝天するなり。ただ無情説法を體達するのみにあらず、無情説法の聞不聞を體究せり。すすみて有情説法の説・不説、已説・今説當説にも體達せしなり。さらに聞・不聞の説法の、これは有情なり、これは無情なる道理を、あきらめをはりぬ。

   The Eminent Ancestor said, “In that case, I don’t hear the Reverend preaching the dharma.” The “in that case” we hear here is taking up the point of “when the insentient preach the dharma, the insentient can hear it”: based on the principle that, “when the insentient preach the dharma, the insentient can hear it,” “I don’t hear the Reverend preaching the dharma.” At this point, the Eminent Ancestor is not merely taking a rear seat for the insentient preaching the dharma; his aspiration to preach the dharma for the insentient manifests itself and assaults the heavens. He does not simply personally realize “the insentient preach the dharma”; he has personally investigated the hearing and the not hearing of the insentient preaching the dharma. He has gone on personally to experience the preaching and not preaching, the past preaching, present preaching, and future preaching of the sentient preaching the dharma. And he has further completed the clarification of the principle by which the heard and unheard preaching of the dharma is sentient or is insentient.17

[17]

おほよそ聞法は、ただ耳根・耳識の境界のみにあらず、父母未生已前、威音以前、乃至盡未來際、無盡未來際にいたるまでの擧力、擧心、擧體、擧道をもて聞法するなり、身先心後の聞法あるなり。これらの聞法、ともに得益あり。心識に縁ぜざれば聞法の益あらず、といふことなかれ。心滅身没のもの、聞法得益すべし、無心無身のもの、聞法得益すべし。諸佛諸祖、かならずかくのごとくの時節を經歴して、作佛し、成祖するなり。法力の、身心を接する、凡慮いかにしてか覺知しつくさん。身心の際限、みづからあきらめつくすことえざるなり。聞法功徳の、身心の田地に下種する、くつる時節あらず。つひに生長、ときとともにして、果成必然なるものなり。

   In general, hearing the dharma is not merely the object of the ear organ and ear consciousness: from "before your mother and father were born," from "before Majestic Voice," to the end of the future, to an endless future, we hear the dharma with the whole power, the whole mind, the whole body, the whole way/word?; there is hearing the dharma before the body and after the mind. All of these ways of hearing the dharma have their benefits. Do not say that there is no benefit in hearing the dharma when it does not register in consciousness. Those with mind extinguished and body extinct should benefit from hearing the dharma; those with no mind and no body should benefit from hearing the dharma. The buddhas and ancestors always make buddhas and become ancestors by passing through such times. The power of the dharma to touch the body and mind — how could common thinking fully perceive it? The limits of the body and mind cannot be fully clarified. The merit of hearing the dharma plants a seed in the field of body and mind that will never decay; eventually it will sprout and grow, and with time, will inevitably bear fruit.18

{9}

[18]

愚人おもはくは、たとひ聞法おこたらずとも、解路に進歩なく、記持に不敢ならんは、その益あるべからず、人天の身心を擧して、博記多聞ならん、これ至要なるべし、即座に忘記し、退席に茫然とあらん、なにの益かあらん、とおもひ、なにの學功かあらん、といふは、正師にあはず、その人をみざるゆゑなり。正傳の面授あらざるを、正師にあらず、とはいふ。佛佛正傳しきたれるは、正師なり。愚人のいふ、心識に記持せられて、しばらくわすれざるに[は]、聞法の功、いささか心識にも蓋心・蓋識する時節なり。この正當恁麼時は、蓋身、蓋身先、蓋心、蓋心先、蓋心後、蓋因・縁・報・業・相・性・體・力、蓋佛・蓋祖、蓋自・佗、蓋皮肉骨髄等の功徳あり。蓋言・説、蓋坐・臥等の功徳現成して、彌淪彌天なるなり。

   The foolish think that, even if we do not neglect to hear the dharma, without advancement on the road to liberation and claim to a good memory, there will be no benefit in it. Taking up the body and mind of men and gods, to be one of extensive memory and much learning — this is the most essential. To forget on the spot and be at a loss once we depart — what benefit, they think, is there in that? What merit of learning, they say, is there in that? This is because they have not met an authentic teacher, because they have not seen “that person.” One who lacks face-to-face conferral of the authentic transmission is not, we say, an authentic teacher. One who has authentically transmitted from buddha after buddha is an authentic teacher. When, as the foolish say, it is remembered in consciousness and not forgotten for a while, this is the time when the merit of hearing the dharma slightly covers the mind and covers the consciousness. At this very time, there is the merit that covers the body, covers before the body, covers the mind, covers before the mind, covers after the mind; covers cause, conditions, recompense, deed, attribute, nature, substance, and power; covers the buddhas, and covers the ancestors, covers the self and the other, covers the skin, flesh, bones, and marrow. The virtue that covers words and speech, covers sitting and reclining, manifests itself and fills the billows and fills the heavens.19

[19]

まことにかくのごとくある聞法の功徳、たやすくしるべきにあらざれども、佛祖の大會に會して、皮肉骨髄を參究せん、説法の功力、ひかざる時節あらず、聞法の法力、かうぶらしめざるところあるべからず。かくのごとくして時節劫波を頓漸ならしめて、結果の現成をみるなり。かの多聞博記も、あながちになげすつべきにあらざれども、その一隅をのみ要機とするにはあらざるなり、參學、これをしるべし、高祖、これを體達せしなり。

   Although truly the merit such as this in hearing the dharma is not easily known, when we join the great assembly of the buddhas and ancestors and investigate the skin, flesh, bones, and marrow, there is no time when the efficacy of preaching of the dharma does not lead us; there is no place in which we are not blessed by the dharma power of hearing the dharma. In this way, making the times and kalpas sudden or gradual, we see the realization of the results. It is not that we should necessarily cast aside much learning and extensive memory; but we are not to take that one corner alone as the essential. Students should know this. The Eminent Ancestor has personally realized this.20

{10}

[20]

曩祖道、我説法汝尚不聞、何況無情説法也。これは、高祖、たちまちに證上になほ證契を證しもてゆく現成を、曩祖、ちなみに開襟して、父祖の骨髄を印證するなり。

   The Ancient Ancestor said, “Even when I preach the dharma, you still don’t hear it. How much less when the insentient preach the dharma.” Here, to the appearance of the fact that the Eminent Ancestor, beyond his verification, is still immediately verifying the verification of the accord, the Ancient Ancestor “opens his collar” and validates the bones and marrow of the forefathers.21

[21]

なんぢなほ我説に不聞なり。これ凡流のしか[ある]にあらず。無情説法たとひ萬端なりとも、爲慮あるべからず、と證明するなり。このときの嗣續、まことに秘要なり。凡聖の境界、たやすくおよびうかがふべきにあらず。

   “You do not hear even my preaching.” Here, it is not that he is like the common types. He is attesting that, while the insentient preaching the dharma is of myriad sorts, we should not have concern for them. The succession at this time is truly the secret essence. In the realms of the commoner and sage, one cannot easily reach it or hear of it.22

[22]

高祖、ときに偈を理して雲巖曩祖に呈するにいはく、無情説法不思議は、也太奇、也太奇なり。しかあれば、無情およひ無情説法、ともに思議すべきことかたし。いはくの無情、なにものなりとかせん。凡・聖にあらず、情と無情にあらずと參學すべし。凡・聖、情・無情は、説・不説ともに思議の境界およびぬべし。いま不思議にして太奇なり、また太奇ならん。凡夫・賢聖の智慧・心識およぶべからず、天衆・人間の籌量にかかはるにあらざるべし。

   The Eminent Ancestor then expressed a verse and presented it to the Ancient Ancestor Yunyan, saying that “the inconceivability of the insentient preaching the dharma” is “How strange! How strange.” Therefore, both the insentient and the insentient preaching the dharma are difficult to conceive. How are we to take this “insentient”? We should study that it is not commoner or sage, is not sentient or insentient. Whether commoner or sage, sentient or insentient, both their preaching and not preaching must belong to the realm of the conceivable. Here, it is “inconceivable”; it is “how strange!” and again, “how strange!” The wisdom and consciousness of commoners or sages cannot reach it; it does not have to do with the calculations of gods or men.

[23]

若將耳聴終難會は、たとひ天耳なりとも、たとひ彌界・彌時の法耳なりとも、將耳聴を擬するには、終難會なり。壁上耳・棒頭耳ありとも、無情説法を會すべからず、聲塵にあらざるがゆゑに。若將耳聴はなきにあらず、百千劫の功夫をつひやすとも、終難會なり。すでに聲色のほかの一道の威儀なり、凡聖のほとりの窠窟にあらず。

   “If we use our ears to hear it, it’s hard in the end to understand” means that, even if they be the divine ear, even if they be the dharma ear that fills the world, that fills time, if we think to “use the ear to hear it,” “it’s hard in the end to understand.” Even if there are ears on walls or ears on staffs, they will not understand the insentient preaching the dharma; for it is not sound. It is not that there is no “if we use our ears to hear it,” but even though we spend the concentrated efforts of a hundred thousand kalpas, “it’s hard in the end to understand.” Since it is the deportment of the one way beyond sound and sight, it is not the dens and caves in the vicinity of the commoner or sage.23

{11}

[24]

眼處聞聲方得知。この道取を、箇箇おもはくは、いま人眼の所見する草木華鳥の往來を、眼處の聞聲といふならん、とおもふ。この見處は、さらにあやまりぬ、またく佛法にあらず、佛法は、かくのごとくいふ道理なし。

   “Only when our eyes hear the voices do we know it.” This saying, people think must mean that the comings and goings of grass, trees, flowers and birds seen by the human eye are “our eyes hearing the voices.” This viewpoint is completely mistaken, not the buddha dharma at all. The buddha dharma has no reasoning like this.

[25]

高祖道の眼處聞聲の參學するには、聞無情説法聲のところ、これ眼處なり、現無情説法聲のところ、これ眼處なり。眼處、さらにひろく參究すべし。眼處の聞聲は、耳處の聞聲にひとしかるべきがゆゑに、眼處の聞聲は、耳處の聞聲にひとしからざるなり。眼處に耳根あり、と參學すべからず、眼即耳、と參學すべからず、眼裏聲現と參學すべからず。

   In studying “our eyes hear the voices” spoken of by the Eminent Ancestor, where we hear the voices of the insentient preaching the dharma, this is “the eyes”; where we manifest the voices of the insentient preaching the dharma, this is “the eyes.” We should investigate “the eyes” still more broadly. Since our eyes hearing the voices should be the same as our ears hearing the voices, our eyes hearing the voices is not the same as our ears hearing the voices. We should not study it to mean there is an ear organ in our eyes; we should not study it to mean the eye is the ear; we should not study it to mean that the voices occur within the eyes.24

[26]

古云、盡十方界是沙門一隻眼。

Of old it was said, “All the worlds in the ten directions are a single eye of the śramaṇa.”25

[27]

この眼處に聞聲せば、高祖道の眼處聞聲ならん、と擬議商量すべからず。たとひ古人道の盡十方界一隻眼の道を學すとも、盡十方はこれ一隻眼なり。さらに千手頭眼あり、千正法眼あり、千耳眼あり、千舌頭眼あり、千心頭眼あり、千通心眼あり、千通身眼あり、千棒頭眼あり、千身先眼あり、千心先眼あり、千死中死眼あり、千活中活眼あり、千自眼あり、千佗眼あり、千眼頭眼あり、千參學眼あり、千豎眼あり、千横眼あり。

   We should not consider and deliberate that, if our eyes hear voices, it is the “our eyes hear the voices” said by the Eminent Ancestor. Although we study the words spoken by the ancient, that “all the worlds in the ten directions are a single eye,” all the ten directions are themselves a single eye. Moreover, there are a thousand hand eyes, a thousand true dharma eyes, a thousand ear eyes, a thousand tongue eyes, a thousand mind eyes, a thousand eyes throughout the mind, a thousand eyes throughout the body, a thousand staff eyes, a thousand eyes before the body, a thousand eyes before the mind, a thousand eyes of death within death, a thousand eyes of life within life, a thousand eyes of self, a thousand eyes of other, a thousand eyes of eyes, a thousand eyes of study, a thousand vertical eyes, a thousand horizontal eyes.26

[28]

しかあれば、盡眼を盡界と學すとも、なほ眼處に體究あらず、ただ、聞無情説法を眼處に參究せんことを急務すべし。いま高祖道の宗旨は、耳處は無情説法に難會なり、眼處は聞聲す。さらに通身處の聞聲あり、遍身處の聞聲あり。たとひ眼處聞聲を體究せずとも、無情説法、無情得聞を體達すべし、脱落すべし。この道理つたはれるゆゑに、

   Therefore, though we study the entirety of eyes as the entire world, we still lack personal investigation of “the eyes.” We should make it our urgent business to investigate hearing the insentient preach the dharma in “the eyes.” The Eminent Ancestor’s point here is that for the ears it is “hard to understand” the insentient preaching the dharma; the eyes hear the voices. Going further, there is “throughout the body” hearing the voices; there is “the entire body” hearing the voices.27 Though we have not personally investigated “the eyes hear the voices,” we should personally master, and should cast off, “when the insentient preach the dharma, the insentient can hear it." Because this principle has been transmitted,

[29]

先師天童古佛道、胡蘆藤種纒胡蘆。

My former master the Old Buddha of Tiantong said, “The bottle gourd vine entwines the bottle gourd.”28

[30]

これ曩祖の正眼のつたはれ、骨髄のつたはれる説法無情なり。一切説法無情なる道理によりて、無情説法なり、いはゆる典故なり。無情は爲無情説法なり。喚什麼作無情、しるべし、聴無情説法者是なり。喚什麼作説法、しるべし、不知吾無情者是なり。

   This is the dharma preaching the insentient that has transmitted the true eye, has transmitted the bones and marrow, of the Ancient Ancestor. On the principle that all preaching the dharma is insentient, it is “the insentient preach the dharma”; this represents the standard case. The insentient preach the dharma for the sake of the insentient. What should we call the insentient? We should know, they are the one who hears the insentient preaching the dharma. What should we call preaching the dharma? We should know, it is the one who does not know it is insentient.29

[31]

舒州投子山慈濟大師<嗣翠微無學禪師、諱大同。明覺云、投子古佛。>因僧問、如何是無情説法。師曰、莫惡口。

Once, a monk asked the Great Master Ciji of Mt. Touzi, from Shuzhou (succeeded the Chan Master Wuxue of Cuiwei, named Dadong. Mingzue said, “Touzi is an old buddha.”), “What is the insentient preaching the dharma?” The master said, “Don’t be foul mouthed.”30

{13}

[32]

いまこの投子の道取するところ、まさしくこれ古佛の法謨なり、祖宗の治象なり。無情説法ならびに説法無情等、おほよそ莫惡口なり。しるべし、無情説法は、佛祖の總章これなり。臨濟・徳山のともがらしるべからず、ひとり佛祖なるのみ參究す。

   What Touzi says here is truly the dharma plan of the old buddhas, the edict of the ancestral lineage. The dharma preaching of the insentient and the insentient preaching the dharma are, in sum, “don’t be foul mouthed.” We should know, “the insentient preaching the dharma” is the head office of the buddhas and ancestors. The confederates of Linji and Deshan cannot understand it; only those who are buddhas and ancestors investigate it.31

[33]

正法眼藏無情説法第四十六
爾時寛元元年癸卯十月二日、在越州吉田縣吉峰寺示衆。
同癸卯十月十五日、書寫之。懷奘

Treasury of the Eye of the True Dharma
The Insentient Preach the Dharma
Number 46
Presented to the assembly, the second day of the tenth month, first year of Kangen (tenth heavenly stem, fourth earthly branch),
at Kippō monastery, Yoshida district, Etsu province.
Copied the fifteenth day of the tenth month, the same tenth heavenly stem, fourth earthly branch. Ejō32