T48n2015_禪源諸詮集都序

大正藏第 48 冊 No. 2015 禪源諸詮集都序

No. 2015

重刻禪源詮序

道不能自鳴。假人而鳴。鳴雖不同。道則未嘗不同也。茍不同不足以為道。如仲尼之一貫。老聃之無為。釋氏之空寂。人異道同。此其證也。況夫禪教兩宗同出于佛。禪佛心也。教佛口也。豈有心口自相矛盾者乎。奈何去聖時遙。師承各異。教者指禪為暗證。禪者目教為漸修。明暗未得其公。頓漸罔知攸定。迭為詆譭殆若仇讎。非但鼓之空言。抑且筆之簡冊。世道日下。弊將何如。昔圭峰禪師患之。遂將教禪諸祖著述章句旨意相符者。集為一書。名曰禪源諸詮。以訓於世。將使兩家學者知一佛無二道。四河無異味。言歸於好。永無敗盟。源詮之功。豈易量哉。予每見南方此弊尤甚。安得人有是書一洗舊習。咸與惟新興念至此。未嘗不廢食而嘆也。今雪堂總統大師。若有所契。特捐衣長復新諸梓。以廣流傳。千里走書俾為序引。裴公相國既述於前。自視何人敢此凌躐以貽識者之誚。然而此書平生所愛慕者。何幸掛名其間。故不讓也。大德七年七月住崑山薦嚴無外惟大序。

重刻禪源詮序

禪源詮者。唐圭峰禪師之所作也。佛之道廣周法界。而細入微塵。非有非空。無內無外。后之學禪者

【現代漢語翻譯】現代漢語譯本

大正藏第 48 冊 No. 2015 禪源諸詮集都序

No. 2015

重刻禪源詮序

道本身無法發出聲音，需要藉助人來發聲。發出的聲音雖然各不相同，但道的本質卻從未改變。如果不同，就不足以稱為道。例如，孔子（仲尼）的『一以貫之』，老子（老聃）的『無為』，釋迦牟尼（釋氏）的『空寂』，人不同而道相同，這就是證明。更何況禪宗和教宗都出自於佛陀，禪是佛的心，教是佛的口，難道會有心口自相矛盾的道理嗎？無奈的是，距離聖人的時代已經很久遠，師承各不相同，修習教義的人指責禪宗是盲修瞎煉，修習禪宗的人認為教義是漸悟的法門。明和暗的道理沒有得到公正的評判，頓悟和漸悟的道理也無法確定。互相詆譭，幾乎像仇人一樣，不僅用空洞的言語攻擊，甚至寫在書本上。世風日下，弊端將如何是好？

從前圭峰禪師對此感到憂慮，於是將禪宗和教宗的各位祖師的著作、章句中旨意相符的部分，彙集成一本書，名為《禪源諸詮》，用來教導世人，希望兩家的學者明白一佛沒有二道，四條河流沒有不同的味道，最終和好，永遠不再背棄盟約。《禪源諸詮》的功用，怎麼能輕易衡量呢？我常常看到南方這種弊端尤其嚴重，怎麼能讓人有這本書來徹底改變舊的習氣，大家都一心一意地產生新的念頭呢？想到這裡，沒有不放下飯碗而嘆息的。現在雪堂總統大師，好像有所領悟，特地捐出衣物，重新刊印這些書版，以廣泛流傳。千里迢迢派人送信，讓我寫一篇序言。裴公相國已經在前面寫了序，我自認為是什麼人，敢於超越他，以招致有識之士的嘲笑呢？然而這本書是我平生所喜愛和仰慕的，何等榮幸能把名字掛在其中，所以就不推辭了。大德七年七月，住在崑山的薦嚴無外惟大序。

重刻禪源詮序

《禪源詮》，是唐代圭峰禪師所作。佛的道廣大周遍法界，而細微到進入微塵，非有非空，無內無外。後來的學禪之人

【English Translation】 English version

T48 No. 2015 Collection of Prefaces to the Complete Explanation of Chan Sources

No. 2015

Preface to the Re-engraved Explanation of Chan Sources

The Dao cannot sound by itself; it borrows the voice of people to sound. Although the sounds are different, the essence of the Dao has never been different. If it were different, it would not be worthy of being called the Dao. For example, Confucius' (仲尼, Zhongni) 'one thread penetrating all,' Lao Tzu's (老聃, Lao Dan) 'non-action,' and Shakyamuni's (釋氏, Shishi) 'emptiness and tranquility,' people are different, but the Dao is the same. This is the proof. Moreover, both the Chan and Teachings schools originate from the Buddha. Chan is the Buddha's mind, and Teachings are the Buddha's mouth. How can the mind and mouth contradict each other? Unfortunately, the time is far from the sages, and the lineages are different. Those who study the Teachings criticize Chan as blind practice, and those who practice Chan consider the Teachings as gradual cultivation. The principles of brightness and darkness have not been fairly judged, and the principles of sudden and gradual enlightenment cannot be determined. They criticize each other, almost like enemies, not only attacking with empty words but also writing it in books. The world is declining day by day; what will become of the evils?

In the past, Chan Master Guifeng was worried about this, so he compiled a book, called 'Collection of Explanations on Chan Sources' (禪源諸詮, Chan Yuan Zhu Quan), which gathered the writings and chapters of the Chan and Teachings schools' patriarchs whose meanings were consistent, to teach the world, hoping that scholars of both schools would understand that one Buddha has no two paths, and the four rivers have no different tastes, so that they can reconcile and never break the alliance again. The merit of 'Collection of Explanations on Chan Sources,' how can it be easily measured? I often see this evil being particularly serious in the South. How can people have this book to completely change the old habits, and everyone wholeheartedly generate new thoughts? Thinking of this, I cannot help but put down my bowl and sigh. Now, Great Master Xuetang Zongtong, as if he has realized something, specially donated clothes to re-engrave these printing plates for wide circulation. He sent a letter from afar, asking me to write a preface. Since Minister Pei Gong has already written a preface before, who do I think I am to surpass him and invite the ridicule of knowledgeable people? However, this book is what I have loved and admired all my life. What an honor to have my name attached to it, so I will not decline. Written in the seventh year of Dade, in July, by Wei Da, who resides in Kunshan and recommends Yan Wuwai.

Preface to the Re-engraved Explanation of Chan Sources

'Explanation of Chan Sources' (禪源詮, Chan Yuan Quan) is the work of Chan Master Guifeng of the Tang Dynasty. The Buddha's Dao is vast and pervades the Dharma Realm, and it is subtle and enters the dust, neither existent nor non-existent, without inside or outside. Later Chan practitioners

。志窮實相。以言語為苛纖。設教者。務核真詮。以空寂為誕肆。離為異門。莫明統一。豈佛之道本然哉。於是以教三種證禪三宗。謂依性說相。即息妄修心。破相顯性。即泯絕無寄。顯示真心。即直明心性。江漢殊流而同歸智海。酸咸異調而共臻禪味。至於空宗性宗之別。頓修漸修之殊。莫不會其指歸開示正覺。然又慮末學之易惑而難悟也。則又旁行為圖朱墨以志之。自頓覺至成佛。十重為凈。自不覺至受報。十重為染。凈染之源由於聖凡。心法悉具真妄。是名藏識。不覺則迷真逐妄歷劫輪迴。頓覺則舍妄歸真隨順解脫。雖然學者要知真如闡教如標月指。若復見月。了知所標畢竟非月。則詮圖兩忘。愚智通為般若。垢凈俱證菩提。南嶽天臺南侁北秀。與達磨東來宗旨無有差別。尚何禪與教之分哉。唐大中時。裴相國休為之敘。復手書是圖。付金州延昌寺。後傳唯勁師。再傳玄契師。而圖行閩湘吳越間。國朝至元十二年。世祖御廣寒殿。愿問禪教要義。帝師及諸耆德。以禪源詮對。上意悅命板行於世。后二十有九年為大德癸卯。嗣法雪堂仁禪師。奉旨之五臺。回途過大同。得金時潛庵覺公禪師所書圖。益加考訂。錦粹以傳諸遠。俾圭峰禪師研真顯正。化導群迷之意。永久不墜。其為利益何可稱量。文原與師為方外交。

乃隨喜讚歎為之次序其說書諸編首。是歲閏月朔。應奉翰林文字將仕佐郎同知制誥兼國史院編修官巴西鄧文原書。

重刻禪源詮序

雪堂禪師。智識雄邁行解圓通。喜修為。樂施與。一日謂余曰。愚嘗患世之學佛者。不究如來設教之因妄執空有競分大小。曰頓曰漸曰禪曰律。訾訾紛紛千數百年。如護父足使具受病。雖遇一二同志有以啟之。恨不能家喻而戶曉也。幸得圭峰所述禪源詮。其文博雅其旨切當。悉敘前所患者道其所以然。且作圖示心一真實諦含三大義。無明緣染諸相妄起。依修斷法獲證入理。提綱舉要如指諸掌。昔至元十二年春正月。世祖皇帝萬機之暇。御瓊華島延請帝師。太保文貞劉公亦在焉。乃召在京耆宿問諸禪教乖互之義。先師西庵赟公等八人。因以圭峰禪源詮文為對。允愜宸衷。當時先師囑其弟雙泉泰公為之記。仍命雪堂鏤板流行。愚以參問諸方。未暇及此。向于雲中普恩興國二寺各獲一本。后在京萬壽方丈。復得遼朝崇天皇太后清寧八年印造頒行天下定本。與文士較正擬欲刻梓以傳永久。請敘一言庸伸先師遺志。余聞之喜曰。今子之心即圭峰師憂世之心也。然不有斯文無以解其惑。不壽其傳無以利其眾。學者睹之而情不遣解不生。亦何益矣。古人所謂四難者。今三難不具其一。則在諸

【現代漢語翻譯】現代漢語譯本於是我隨喜讚歎，併爲之編排次序，放在各種著述的最前面。時為當年閏月朔日。由應奉翰林文字將仕佐郎同知制誥兼國史院編修官巴西鄧文原書寫。

重刻《禪源詮序》

雪堂禪師（法號），智慧超群，修行和理解都圓融通達，喜好修行，樂於施捨。一天，他對我說：『我常常為世上學佛的人感到擔憂，他們不探究如來佛設教的真正原因，妄自執著于空和有，爭論大小乘的區別，說什麼頓悟、漸悟、禪宗、律宗，爭論紛紛，持續了千百年來，就像保護父親的腳卻讓他承受各種疾病一樣。即使遇到一兩個志同道合的人來啓發他們，也恨不能讓家家戶戶都明白。幸好有圭峰禪師（宗密大師）所著的《禪源詮》，其文辭博大精深，其主旨切中要害，詳細敘述了之前所擔憂的問題，闡明了其中的原因，並且作圖來展示心一真實諦（宇宙萬物的本體和本源）包含三大義（體、相、用）。因為無明（對事物真相的迷惑）而產生各種因緣，各種虛妄的現象隨之而起。通過修行斷除煩惱的方法，可以證悟真理，進入真理之境。提綱挈領，要點明確，就像指著手掌一樣清楚。從前在至元十二年春正月，世祖皇帝（忽必烈）在處理萬機之餘，在瓊華島召見帝師（指八思巴），太保文貞劉公（劉秉忠）也在場。於是召集在京城的年長有德之人，詢問各種禪宗教義相互矛盾的含義。先師西庵赟公（西庵赟禪師）等八人，就用圭峰禪師的《禪源詮》一文來回答，完全符合皇帝的心意。當時先師囑咐他的弟弟雙泉泰公（雙泉泰禪師）為此事作記錄。仍然命令雪堂禪師（雪堂行端）刊刻印刷，廣泛流傳。我因為參訪各處，沒有時間做這件事。先前在雲中府的普恩寺和興國寺各得到一個版本。後來在京城的萬壽寺方丈，又得到遼朝崇天皇太后清寧八年印造頒行天下的定本。與文人校對勘正，打算刊刻印刷，以便永久流傳。請我寫一篇序言，來表達先師的遺願。』我聽了很高興，說：『現在你的心就是圭峰禪師憂慮世人的心啊。然而沒有這篇文章，就無法解除他們的迷惑；不讓它廣泛流傳，就無法利益大眾。學者們看到了它，如果情感不能放下，理解不能產生，又有什麼用呢？』古人所說的四難，現在三難已經具備，只差刊印流通了，這就要靠大家了。』

【English Translation】 English version Therefore, I rejoiced and praised, and arranged them in order, placing them at the beginning of various writings. It was the first day of the leap month of that year. Written by Deng Wenyuan of Brazil, who was serving as an Academician of the Hanlin Academy, Junior Compiler, and Compiler of the National History Institute.

Preface to the Re-engraving of 'Chan Source Elucidation'

Zen Master Xuetang (Dharma name), with outstanding wisdom and complete understanding of practice, delighted in cultivation and enjoyed giving. One day, he said to me: 'I often worry about those who study Buddhism in the world, they do not investigate the true cause of the Tathagata's (Buddha's) teachings, they falsely cling to emptiness and existence, and argue about the differences between the Great and Small Vehicles, saying sudden enlightenment, gradual enlightenment, Chan (Zen), and Vinaya (discipline), arguing endlessly for thousands of years, like protecting a father's feet but causing him to suffer from various diseases. Even if they encounter one or two like-minded people to enlighten them, they regret not being able to make every household understand. Fortunately, there is the 'Chan Source Elucidation' written by Zen Master Guifeng (Zongmi), its writing is broad and profound, its main points are pertinent, it describes in detail the previously worried problems, clarifies the reasons for them, and makes diagrams to show that the One True Reality of Mind (the essence and origin of all things in the universe) contains three great meanings (substance, form, and function). Because of ignorance (delusion about the truth of things), various conditions arise, and various false phenomena arise accordingly. By practicing the methods of cutting off afflictions, one can realize the truth and enter the realm of truth. The outline is clear and the key points are clear, like pointing to the palm of one's hand. Formerly, in the first month of spring in the twelfth year of Zhiyuan, Emperor Shizu (Kublai Khan), in his spare time from handling myriad affairs, summoned the Imperial Teacher (referring to Phagpa) on Qionghua Island, and Grand Protector Wenzhen Duke Liu (Liu Bingzhong) was also present. Thereupon, he summoned the elders and virtuous people in the capital to inquire about the meaning of the mutual contradictions of various Chan doctrines. The former teacher, Zen Master Xi'an Yun (Zen Master Xi'an Yun), and eight others, used Zen Master Guifeng's 'Chan Source Elucidation' to answer, which completely satisfied the emperor's mind. At that time, the former teacher instructed his younger brother, Zen Master Shuangquan Tai (Zen Master Shuangquan Tai), to make a record of this matter. He still ordered Zen Master Xuetang (Xuetang Xingduan) to engrave and print it for wide circulation. Because I was visiting various places, I did not have time to do this. Previously, I obtained a version each at Pu'en Temple and Xingguo Temple in Yunzhong Prefecture. Later, the abbot of Wanshou Temple in the capital obtained the definitive edition printed and distributed throughout the world in the eighth year of Qingning by Empress Dowager Chongtian of the Liao Dynasty. He compared and corrected it with scholars, intending to engrave and print it for permanent circulation. He asked me to write a preface to express the former teacher's last wish.' I was very happy to hear this and said: 'Now your heart is the heart of Zen Master Guifeng worrying about the people of the world. However, without this article, it will be impossible to dispel their confusion; without widely circulating it, it will be impossible to benefit the masses. If scholars see it, if emotions cannot be let go and understanding cannot arise, what is the use?' The four difficulties mentioned by the ancients, now three difficulties have been met, only printing and circulation are lacking, and this depends on everyone.'

方參學者儻能不負二師弘法利人之念。盡心披玩。情遣解生。如王良總六轡馳通衢。阿師駕般若航登彼岸。豈有不達者哉。翰林待制朝列大夫同修。

國史賈汝舟序

禪源諸詮集都序敘

唐綿州刺史裴休述

圭峰禪師集禪源諸詮為禪藏而都序之。河東裴休曰。未曾有也。自如來現世隨機立教。菩薩間生據病指藥。故一代時教。開深淺之三門。一真凈心。演性相之別法。馬龍二士。皆弘調御之說。而空性異宗。能秀二師。俱傳達磨之心。而頓漸殊稟。荷澤直指知見。江西一切皆真。天臺專依三觀。牛頭無有一法。其他空有相破。真妄相收。反奪順取。密指顯說。故天竺中夏其宗實繁。良以病有千源藥生多品。投機隨器不得一同。雖俱為證悟之門。儘是正真之道。而諸宗門下通少局多。故數十年來師法益壞。以承稟為戶牖。各自開張。以經論為干戈。互相攻擊。情隨函矢而遷變。(孟子曰。矢人豈不仁于函人哉。函人唯恐傷人。矢人唯恐不傷人。蓋所習之術然也。今學者但隨宗徒彼此相非耳。函字。唐韻。從金䤴者。鎧甲也。周禮。函人為甲。即造甲之人。古字多單為之。故孟子亦單作)法逐人我以高低。是非紛拏莫能辨析。則曏者世尊菩薩諸方教宗。適足以起諍。後人增煩惱病。何利益之有哉

【現代漢語翻譯】現代漢語譯本：希望各位參學的同道能夠不辜負二位大師弘揚佛法、利益眾生的心願，盡心研讀這部著作，在理解中消除疑惑。如果能像王良駕馭六匹駿馬馳騁于通衢大道，像阿師駕駛般若之舟駛向彼岸，那麼還有什麼不能通達的呢？翰林待制、朝列大夫同修國史賈汝舟作序。

《禪源諸詮集都序》唐朝綿州刺史裴休撰述

圭峰禪師將各家禪宗的詮釋彙集成禪藏，併爲此作總序。河東裴休說：『這是前所未有的壯舉。』自從如來佛出現在世間，根據不同的根器設立不同的教法，菩薩應世而生，根據眾生的病癥指出相應的藥物。因此，一代時教，開啟深淺不同的三乘法門；一真清凈心，演說性宗和相宗的差別法義。馬鳴菩薩和龍樹菩薩，都弘揚調御之說；而空宗和性宗見解不同。慧能大師和神秀大師，都傳達達磨祖師的心法，而頓悟和漸悟的稟賦各異。荷澤宗直指心性，江西禪認為一切皆真，天臺宗專門依據三觀，牛頭禪認為無有一法。其他還有空有相破、真妄相收、反奪順取、密指顯說等等。因此，在印度和中國，禪宗的流派非常繁多。實在是因為眾生的病癥有千種源頭，而藥物也產生多種品類，投藥要對機，施教要隨順根器，不能強求一致。雖然都是爲了證悟的法門，都是正真之道，但是各宗門下，精通的人少，侷限的人多。所以近幾十年來，師法日益衰敗，以門戶之見作為藩籬，各自為政；以經論作為武器，互相攻擊。情感隨著箭和箭靶而改變。（孟子說：『製造箭的人難道比製造鎧甲的人不仁慈嗎？製造鎧甲的人只怕傷到人，製造箭的人只怕傷不到人。』這是因為他們所從事的行業不同啊。現在的學人只是隨著宗派的不同而互相詆譭罷了。函字，唐韻中解釋為從金從䤴，指鎧甲。周禮中記載，函人是製造鎧甲的人。古字常常簡化，所以孟子也寫作『函』）。佛法隨著人我的執著而分出高下，是非紛爭，沒有人能夠辨析清楚。那麼，從前世尊、菩薩以及各方教宗所傳授的教法，反而足以引起爭端，讓後人增加煩惱和病痛，又有什麼利益呢？

【English Translation】 English version: I hope that fellow practitioners who are studying can live up to the aspirations of the two masters in propagating the Dharma and benefiting sentient beings. Diligently study this work, and eliminate doubts through understanding. If you can be like Wang Liang, who drives six swift horses galloping on the thoroughfare, or like a teacher who steers the Prajna boat to the other shore, then what is there that cannot be attained? Jia Ruzhou, Hanlin Academician Waiting for Orders, Grand Master of the Court for Official Functions, and Co-editor of the National History, wrote the preface.

Preface to the Comprehensive Preface to the Collection of Various Explanations of Chan Sources Written by Pei Xiu, Prefect of Mianzhou in the Tang Dynasty

Chan Master Guifeng compiled the various explanations of Chan into a Chan collection and wrote a comprehensive preface for it. Pei Xiu of Hedong said, 'This is an unprecedented feat.' Since the Tathagata appeared in the world, establishing teachings according to different capacities, and Bodhisattvas were born in response to the times, prescribing medicine according to the illnesses of sentient beings, therefore, the teachings of an era open the three vehicles of profound and shallow teachings; the one true pure mind expounds the different Dharma meanings of the nature and characteristics schools. Both Bodhisattva Ashvaghosa and Nagarjuna propagated the teachings of taming and subduing; while the emptiness school and the nature school have different views. Both Master Huineng and Master Shenxiu transmitted the mind Dharma of Bodhidharma, but their endowments for sudden and gradual enlightenment differ. The Heze school directly points to the nature of mind, the Jiangxi Chan school believes that everything is true, the Tiantai school relies solely on the three contemplations, and the Niutou Chan school believes that there is not a single Dharma. Others include the mutual negation of emptiness and existence, the mutual inclusion of truth and falsehood, reverse and direct acquisition, secret pointing and explicit explanation, and so on. Therefore, in India and China, the schools of Chan are very numerous. This is truly because the illnesses of sentient beings have thousands of sources, and medicines also produce many kinds. Prescribing medicine must be appropriate, and teaching must be in accordance with the capacity, and uniformity cannot be forced. Although they are all paths to enlightenment, and all are true paths, within the various schools, there are few who are proficient and many who are limited. Therefore, in recent decades, the Dharma of teachers has been increasingly corrupted, with sectarian views as barriers, each acting on its own; using scriptures and treatises as weapons, attacking each other. Emotions change with the arrow and the target. (Mencius said, 'Are those who make arrows less benevolent than those who make armor? Those who make armor only fear hurting people, while those who make arrows only fear not hurting people.' This is because of the different industries they are engaged in. Present-day scholars only slander each other according to the differences in their sects. The character '函' (han), in the Tang rhyme, is explained as 'from gold and 䤴', referring to armor. The Rites of Zhou records that '函人' (han ren) are those who make armor. Ancient characters were often simplified, so Mencius also wrote '函'.) The Buddhadharma is divided into high and low according to the attachment to self and others, and disputes over right and wrong, and no one can distinguish clearly. Then, the teachings transmitted by the World Honored One, Bodhisattvas, and the various teaching schools of the past are sufficient to cause disputes, increasing the afflictions and illnesses of later generations. What benefit is there?

。圭峰大師久而嘆曰。吾丁此時不可以默矣(仲尼刪詩書正禮樂。皆不得已而為之。故述而不作。乃聖人貴道不貴跡。意道吾久修當宗佛法。今忽和會諸宗。豈欲立跡哉。不得已也。丁當也。正當須和會之時也)於是以如來三種教義。印禪宗三種法門。融瓶盤釵釧為一金。攪酥酪醍醐為一味。振綱領而舉者皆順(荀子云。如振裘領。屈五指而頓之。順者不可勝數也)據會要而來者同趨(趨字平聲呼之。周易略例云。據會要以觀方來。則六合輻輳。未足多也。都序據圓教以印諸宗。雖百家亦無所不統也)尚恐學者之難明也。又復直示宗源之本末。真妄之和合。空性之隱顯。法義之差殊。頓漸之異同。遮表之回互。權實之深淺。通局之是非(此下嘆敘述顯。明而丁寧。欲人悟也)莫不提耳而告之(毛詩云。匪面命之言提其耳。當時疾彼人不修德荒亂。言我不對面向汝說。又提耳起耳。就耳邊告汝。汝終不改也。意說丁寧之甚)指掌而示之(論語云。知其說者之於天下也。其如視諸斯乎指其掌。言夫子語了指自手掌示弟子。言見此事分明。如掌中之物易了)顰呻以吼之。愛軟以誘之(此下嘆慈悲憂念。如養赤子也)。乳而藥之。憂佛種之夭傷也(無少善根而作闡提。是夭傷也)。腹而擁之(毛詩云。腹我顧我。言慈母念幼子

【現代漢語翻譯】圭峰大師長久地嘆息說：『我如今這個時候不可以再沉默了（仲尼刪詩書、正禮樂，都是不得已而為之，所以說是「述而不作」，這是聖人看重「道」而不看重「跡」。意思是說我長期修習應當宗奉佛法，現在忽然調和各宗，難道是想要建立什麼「跡」嗎？實在是不得已啊。「丁」，是正當的意思，正當須要調和各宗的時候啊）。』於是用如來的三種教義，來印證禪宗的三種法門，就像把瓶、盤、釵、釧熔鍊成同一塊黃金，把酥酪、醍醐攪拌成同一種味道。提振綱領，那麼舉動的人都會順應（《荀子》說：『就像提起皮衣的領子，屈起五指抖動它，順從的就數不清了』）。依據會要而來的，都會一同趨向（『趨』字讀平聲。《周易略例》說：『依據會要來觀察四方，那麼天下都會聚集而來，這算不了什麼』。都序依據圓教來印證各宗，即使是百家學說，也沒有什麼不能統攝的）。還恐怕學者難以明白，又直接指示宗源的本末、真妄的和合、空性的隱顯、法義的差別、頓漸的異同、遮表的交替、權實的深淺、通局的是非（以下讚歎敘述的顯明而懇切，想要人領悟）。沒有不提著耳朵來告訴他們的（《毛詩》說：『不是當面命令你，而是提著你的耳朵說』，當時是責備那些人不修德而荒亂。意思是說我不當面向你說，而是提著你的耳朵告訴你，你始終不改變啊。意思是說懇切到了極點）。指著手掌來給他們看（《論語》說：『知道其道理的人對於天下，就像看這個一樣，指著他的手掌』，意思是說孔子說完話，指著自己的手掌給弟子看，意思是說看這件事分明，就像看手掌中的東西一樣容易明白）。用皺眉呻吟來警醒他們，用慈愛溫和來誘導他們（以下讚歎慈悲憂念，就像養育嬰兒一樣）。用乳汁餵養他們，用藥物醫治他們，是憂慮佛種的夭折損傷啊（沒有少許善根而成為斷善根的人，就是夭折損傷啊）。用腹部來擁抱他們（《毛詩》說：『用腹部擁抱我，回頭看我』，意思是說慈母思念幼兒）。

【English Translation】 Guifeng Master sighed for a long time and said, 'I, Ding, cannot remain silent at this time (Zhongni edited the Book of Poetry and Documents, rectified the Rites and Music, all of which were done out of necessity, so he said 'narrating but not creating,' which shows that sages value the 'Dao' and not the 'traces.' It means that I have been practicing for a long time and should follow the Buddhist Dharma, but now I suddenly harmonize all schools. Is it because I want to establish some 'traces'? It is truly out of necessity. 'Ding' means 'just right,' the very time when all schools need to be harmonized).' Therefore, he used the three teachings of the Tathagata to verify the three Dharma gates of the Chan school, just like melting bottles, plates, hairpins, and bracelets into one piece of gold, and stirring ghee, curd, and clarified butter into one flavor. When the key principles are upheld, those who act will all be in accordance (Xunzi said, 'Like lifting the collar of a fur coat, bending five fingers and shaking it, those who comply are countless'). Those who come according to the essentials will all tend towards the same direction ('Tend' is pronounced in the level tone. The Zhouyi Lue Li says, 'According to the essentials to observe the four directions, then the world will gather, which is not much.' The preface uses the perfect teaching to verify all schools, and even the hundred schools of thought can be encompassed). Still fearing that scholars may find it difficult to understand, he directly points out the beginning and end of the source of the school, the union of truth and falsehood, the concealment and manifestation of emptiness, the differences in the meaning of the Dharma, the differences between sudden and gradual, the alternation of concealment and expression, the depth and shallowness of provisional and real, and the right and wrong of comprehensive and limited (the following praises the clarity and earnestness of the narration, wanting people to understand). There is no one who is not told by pulling their ears (The Book of Poetry says, 'Not ordering you face to face, but telling you by pulling your ears,' which was to blame those who did not cultivate virtue and were chaotic. It means that I am not telling you face to face, but telling you by pulling your ears, and you still do not change. It means that it is extremely earnest). Pointing to the palm to show them (The Analects says, 'Those who know the truth about the world are like looking at this, pointing to his palm,' which means that after Confucius finished speaking, he pointed to his own palm to show his disciples, meaning that seeing this matter clearly is as easy to understand as looking at something in the palm of your hand). Using frowning and groaning to awaken them, using loving-kindness and gentleness to induce them (the following praises compassion and concern, like raising an infant). Feeding them with milk, treating them with medicine, is to worry about the premature death and injury of the Buddha-seed (becoming a person without any good roots and severing all good roots is premature death and injury). Embracing them with the abdomen (The Book of Poetry says, 'Embrace me with the abdomen, look back at me,' which means that a loving mother thinks of her young child).

。腹中抱我。暫起去又回頭顧我念惜之深也)。念水火之漂焚也(欲是水火)挈而導之懼邪小之迷陷也(既有善根。又離五欲。復恐不入于大乘也)揮而散之。悲鬥爭之牢固也。大明不能破長夜之昏。慈母不能保身後之子(此下嘆悲智與佛同也。佛日雖盛。得吾師然後回光曲照。佛慈悲雖普。得吾師然後弘益彌多)若吾師者。捧佛日而委曲回照。疑曀盡除。順佛心而橫亙大悲。窮劫蒙益。則世尊為闡教之主。吾師為會教之人。本末相扶。遠近相照。可謂畢一代時教之能事矣(自世尊演教至今日。會而通之。能事方畢)。或曰。自如來未嘗大都而通之。今一旦違宗趣而不守。廢關防而不據。無乃乖秘藏密契之道乎。答曰。佛於法華涅槃會中。亦已融為一味。但昧者不覺。故涅槃經。迦葉菩薩曰。諸佛有密語無密藏。世尊贊之曰。如來之言。開發顯露清凈無翳。愚人不解。為之秘藏。智者了達則不名藏。此其證也。故王道興則外戶不閉而守在戎夷。佛道備則諸法總持而防在魔外(涅槃圓教和會諸法。唯簡別魔說及外道邪宗耳)不當復執情攘臂于其間也。嗚呼后之學者。當取信於佛。無取信於人。當取證於本法。無取證於末習。(都序。以佛語印諸宗以本法照偏說。故丁寧勸其深信)能如是則不孤圭峰劬勞之德矣(哀哀父母

【現代漢語翻譯】（母親懷抱我，暫時離開又回頭顧念我，愛惜之情深厚啊）。顧念水火的漂流焚燒（慾望就是水火），牽引引導我，害怕我被邪惡和小人迷惑陷害（既有善根，又遠離五欲，又恐怕不進入大乘）。揮手驅散我，悲嘆鬥爭的牢固。太陽的光明不能破除長夜的昏暗，慈母不能保全身後的兒子（以下讚歎悲智與佛相同。佛日雖然盛大，得到吾師然後回光曲照；佛的慈悲雖然普遍，得到吾師然後弘揚利益更多）。像吾師這樣的人，捧著佛日而委婉回照，疑慮和昏暗全部消除；順應佛心而橫亙廣大的悲心，長久地蒙受利益。那麼世尊是闡述教義的主，吾師是融會教義的人。根本和末節互相扶持，遠和近互相照應，可以說是完成了整個時代的教化事業啊（從世尊演說教義到今天，融會貫通，教化事業才算完成）。有人問：『如來不曾大規模地融會貫通教義，現在一旦違背宗旨而不堅守，廢棄關防而不據守，難道不是違背了秘藏密契的道理嗎？』回答說：『佛在《法華經》、《涅槃經》的法會上，也已經融為一味，只是愚昧的人不覺察。所以《涅槃經》中，迦葉菩薩說：『諸佛有密語，沒有密藏。』世尊讚歎他說：『如來的言語，開發顯露，清凈沒有遮蔽，愚人不理解，就認為是秘藏；智者了達，就不叫做藏。』這就是證明。所以王道興盛，外面的門戶不用關閉，而防守在於戎夷；佛道完備，各種法門總持，而防備在於魔和外道（《涅槃經》的圓教融會各種法門，只是簡別魔的說法以及外道的邪宗罷了）。不應當再執著情見，揮舞手臂爭辯了。』唉，後來的學者，應當相信佛，不要相信人；應當從根本的佛法中求證，不要從末流的習氣中求證。（總序。用佛語印證各種宗派，用根本的佛法照亮偏頗的說法，所以丁寧勸勉要深信）能夠這樣，就不辜負圭峰禪師勤勞的功德了（可憐的父母啊）

【English Translation】（The mother holds me in her womb, temporarily leaves and then turns back to look at me, her affection is deep). Thinking of the drifting and burning of water and fire (desire is water and fire), leading and guiding me, fearing that I will be confused and trapped by evil and petty people (already having good roots, and being away from the five desires, and also fearing not entering the Mahayana). Waving me away, lamenting the firmness of struggle. The brightness of the sun cannot break the darkness of the long night, the loving mother cannot protect the son after her death (the following praises compassion and wisdom as being the same as the Buddha. Although the Buddha's sun is great, it is only after obtaining my teacher that it shines back in a roundabout way; although the Buddha's compassion is universal, it is only after obtaining my teacher that it is promoted and benefits more). People like my teacher, holding the Buddha's sun and reflecting it in a roundabout way, all doubts and darkness are eliminated; following the Buddha's heart and extending great compassion, benefiting for a long time. Then the World Honored One (世尊, Shìzūn) is the master who expounds the teachings, and my teacher is the person who integrates the teachings. The root and the branch support each other, the distant and the near illuminate each other, it can be said that the work of teaching for the entire era has been completed (from the World Honored One expounding the teachings to today, integrating and understanding them, the work of teaching is then completed). Someone asked: 'The Tathagata (如來, Rúlái) has never integrated the teachings on a large scale, now once violating the purpose and not adhering to it, abandoning the defenses and not holding them, isn't it violating the principles of the secret treasure and secret agreement?' The answer is: 'The Buddha, in the assemblies of the Lotus Sutra (法華經, Fǎhuā Jīng) and the Nirvana Sutra (涅槃經, Nièpán Jīng), has already merged them into one taste, but the ignorant do not realize it. Therefore, in the Nirvana Sutra, the Bodhisattva Kashyapa (迦葉菩薩, Jiāyè Púsà) said: 'The Buddhas have secret words, but no secret treasures.' The World Honored One praised him and said: 'The words of the Tathagata are developed and revealed, pure and without obscuration, the ignorant do not understand, and think it is a secret treasure; the wise understand, and it is not called a treasure.' This is the proof. Therefore, when the royal way flourishes, the outer doors do not need to be closed, and the defense lies in the Rong and Yi tribes; when the Buddha's way is complete, all dharmas are held together, and the defense lies in the demons and heretics (the perfect teaching of the Nirvana Sutra integrates all dharmas, it only distinguishes the teachings of demons and the heretical sects of outsiders). One should not cling to emotional views and wave arms in argument.' Alas, later scholars should believe in the Buddha, not believe in people; they should seek proof from the fundamental Buddha-dharma, not seek proof from the habits of the end. (General Preface. Use the Buddha's words to verify the various schools, and use the fundamental Buddha-dharma to illuminate biased statements, so earnestly exhorting deep faith). If one can do this, then one will not fail the meritorious virtue of Guifeng (圭峰) Zen Master's hard work (pitiful parents).

生我劬勞。吾師之德。過於是矣。后之人觀其法而不生悲感。木石無異。且須保重也)。

禪源諸詮集都序捲上之一(亦名禪那理行諸詮集)

唐圭峰山沙門宗密述

禪源諸詮集者。寫錄諸家所述。詮表禪門根源道理。文字句偈。集為一藏。以貽後代。故都題此名也。禪是天竺之語。具云禪那。中華翻為思惟修。亦名靜慮。皆定慧之通稱也。源者是一切眾生本覺真性。亦名佛性。亦名心地。悟之名慧。修之名定。定慧通稱為禪那。此性是禪之本源。故云禪源。亦名禪那理行者。此之本源是禪理。忘情契之是禪行。故云理行。然今所集諸家述作。多談禪理少談禪行。故且以禪源題之。今時有但目真性為禪者。是不達理行之旨。又不辨華竺之音也。然亦非離真性別有禪體。但眾生迷真合塵。即名散亂。背塵合真。方名禪定。若直論本性。即非真非妄。無背無合。無定無亂。誰言禪乎。況此真性非唯是禪門之源。亦是萬法之源。故名法性。亦是眾生迷悟之源。故名如來藏藏識(出楞伽經)亦是諸佛萬德之源。故名佛性(涅槃等經)亦是菩薩萬行之源。故名心地(梵網經心地法門品云。是諸佛之本源。是菩薩道之根本。是大眾諸佛子之根本)萬行不出六波羅蜜。禪門但是六中之一。當其第五。豈可都目真性

【現代漢語翻譯】現代漢語譯本：生育我，使我勞累。吾師的恩德，超過了這些。後人如果只看其方法而不產生悲憫和感恩，就和木頭石頭沒有區別。而且必須保重（老師的教誨）啊！《禪源諸詮集都序捲上之一》（也叫做《禪那理行諸詮集》）唐朝圭峰山沙門宗密著《禪源諸詮集》這本書，是抄錄各家所述，詮釋禪門根源道理的文字句偈，彙集成一部藏書，留給後代。所以總題為這個名字。『禪』是天竺（India）的語言，完整地說是『禪那』（Dhyana）。在中華翻譯為『思惟修』，也叫做『靜慮』，都是定和慧的共同稱謂。『源』是一切眾生本來的覺悟，真實的自性，也叫做『佛性』（Buddha-nature），也叫做『心地』（mind-ground）。領悟它叫做『慧』（wisdom），修習它叫做『定』（concentration）。定和慧共同稱為『禪那』。這個自性是禪的本源，所以叫做『禪源』。也叫做『禪那理行』，這個本源是禪的道理，忘卻情感契合它就是禪的修行，所以叫做『理行』。然而現在所收集的各家著作，大多談論禪理而很少談論禪行，所以暫且用『禪源』來命名。現在有些人只是把真性看作是禪，這是不理解理和行的宗旨，也不分辨梵語和漢語的讀音。然而也不是離開真性另外存在一個禪的本體。只是眾生迷惑于真性而與塵世相合，就叫做散亂；背離塵世而與真性相合，才叫做禪定。如果直接談論本性，就非真非妄，無背無合，無定無亂，誰會說禪呢？況且這個真性不僅僅是禪門的根源，也是萬法的根源，所以叫做『法性』（Dharmata）；也是眾生迷惑和覺悟的根源，所以叫做『如來藏藏識』（Tathagatagarbha-alayavijnana）（出自《楞伽經》）；也是諸佛萬德的根源，所以叫做『佛性』（出自《涅槃經》等）；也是菩薩萬行的根源，所以叫做『心地』（出自《梵網經·心地法門品》，其中說：『是諸佛之本源，是菩薩道之根本，是大眾諸佛子之根本』）。萬行不出六波羅蜜（Six Paramitas），禪門只是六種之一，屬於第五種，怎麼可以都把真性看作是禪呢？

【English Translation】 English version: They bore me and made me toil. My teacher's virtue exceeds these. If later generations observe its method without generating sorrow and gratitude, they are no different from wood and stone. Moreover, one must cherish (the teacher's teachings)! Preface to the Collected Commentaries on the Source of Chan, Volume 1 (also known as the Collected Commentaries on Chan's Principles and Practices) Written by the Monk Zongmi of Guifeng Mountain in the Tang Dynasty The book 'Collected Commentaries on the Source of Chan' is a compilation of writings from various schools, explaining the fundamental principles of Chan, with words, phrases, and verses, collected into a single collection to be passed down to future generations. Therefore, it is titled with this name. 'Chan' is a term from India, fully expressed as 'Dhyana'. In China, it is translated as 'thoughtful cultivation' or 'quiet contemplation', both being common terms for concentration and wisdom. 'Source' refers to the original awakening, the true nature of all sentient beings, also known as 'Buddha-nature', and also known as 'mind-ground'. Realizing it is called 'wisdom', cultivating it is called 'concentration'. Concentration and wisdom are collectively called 'Dhyana'. This nature is the source of Chan, hence it is called 'Source of Chan'. It is also called 'Chan's Principles and Practices', this source is the principle of Chan, forgetting emotions and uniting with it is the practice of Chan, hence it is called 'Principles and Practices'. However, the collected works of various schools mostly discuss the principles of Chan and rarely discuss the practice of Chan, so it is temporarily named 'Source of Chan'. Some people nowadays only regard true nature as Chan, which is not understanding the essence of principle and practice, nor distinguishing the sounds of Sanskrit and Chinese. However, it is not that there is a separate Chan entity apart from true nature. It is just that sentient beings are deluded about true nature and unite with the dust of the world, which is called distraction; turning away from the dust and uniting with true nature is called Chan concentration. If directly discussing the original nature, it is neither true nor false, without turning away or uniting, without concentration or distraction, who would speak of Chan? Moreover, this true nature is not only the source of the Chan school, but also the source of all dharmas, hence it is called 'Dharmata'; it is also the source of sentient beings' delusion and enlightenment, hence it is called 'Tathagatagarbha-alayavijnana' (from the 'Lankavatara Sutra'); it is also the source of all the virtues of the Buddhas, hence it is called 'Buddha-nature' (from the 'Nirvana Sutra' etc.); it is also the source of all the practices of the Bodhisattvas, hence it is called 'mind-ground' (from the 'Brahma Net Sutra, Chapter on the Mind-Ground Dharma', which says: 'It is the source of all Buddhas, the root of the Bodhisattva path, the root of all Buddha-sons of the assembly'). The myriad practices do not go beyond the Six Paramitas, and the Chan school is only one of the six, belonging to the fifth, how can one regard true nature as Chan?

為一禪行哉。然禪定一行最為神妙。能發起性上無漏智慧。一切妙用萬德萬行。乃至神通光明。皆從定發。故三乘學人慾求聖道必須修禪。離此無門。離此無路。至於唸佛求生凈土。亦須修十六觀禪。及唸佛三昧。般舟三昧。又真性則不垢不凈。凡聖無差。禪則有淺有深。階級殊等。謂帶異計欣上壓下而修者。是外道禪。正信因果亦以欣厭而修者。是凡夫禪。悟我空偏真之理而修者。是小乘禪。悟我法二空所顯真理而修者。是大乘禪(上四類。皆有四色四空之異也)若頓悟自心本來清凈。元無煩惱。無漏智性本自具足。此心即佛。畢竟無異。依此而修者。是最上乘禪。亦名如來清凈禪。亦名一行三昧。亦名真如三昧。此是一切三昧根本。若能唸唸修習。自然漸得百千三昧。達摩門下展轉相傳者。是此禪也。達摩未到。古來諸家所解。皆是前四禪八定。諸高僧修之皆得功用。南嶽天臺。令依三諦之理修三止三觀。教義雖最圓妙。然其趣入門戶次第。亦只是前之諸禪行相。唯達摩所傳者。頓同佛體。迥異諸門。故宗習者難得其旨。得即成聖。疾證菩提。失即成邪。速入塗炭。先祖革昧防失。故且人傳一人。後代已有所憑。故任千燈千照。暨乎法久成弊錯謬者多。故經論學人疑謗亦眾。原夫佛說頓教漸教禪開頓門漸門。二教

二門各相符契。今講者偏彰漸義。禪者偏播頓宗。禪講相逢胡越之隔。宗密不知宿生何作熏得此心。自未解脫欲解他縛。為法忘于軀命。愍人切于神情(亦如凈名云。若自有縛能解他縛。無有是處。然欲罷不能驗。是宿世難改)每嘆人與法差。法為人病。故別撰經律論疏。大開戒定慧門。顯頓悟資于漸修。證師說符于佛意。意既本末而委示。文乃浩博而難尋。泛學雖多秉志者少。況跡涉名相。誰辨金鍮。徒自疲勞。未見機感。雖佛說悲增是行。而自慮愛見難防。遂舍眾入山習定均慧。前後息慮相計十年(云前後者。中間被敕追入內住城三年。方卻表請歸山也)微細習情。起滅彰于靜慧。差別法義。羅列見於空心。虛隙日光纖埃擾擾。清潭水底影像昭昭。豈比夫空守默之癡禪。但尋文之狂慧者。然本因了自心而辨諸教。故懇情於心宗。又因辨諸教而解修心。故虔誠于教義。教也者。諸佛菩薩所留經論也。禪也者。諸善知識所述句偈也。但佛經開張羅。大千八部之眾。禪偈撮略。就此方一類之機。羅眾則渀蕩難依。就機即指的易用。今之纂集意在斯焉。問夫言撮略者。文須簡約。義須周足。理應撮束多義在少文中。且諸佛說經皆具法(法體)義(義理)因(三賢十地三十七品十波羅蜜)果(佛之妙用)信(信法)解(解義

)修(歷位修因)證(證果)雖世界各異化儀不同。其所立教無不備此。故華嚴每會每位。皆結十方世界悉同此說。今覽所集諸家禪述。多是隨問反質旋立旋破。無斯綸緒。不見始終。豈得名為撮略佛教。答佛出世立教與師隨處度人。事體各別。佛教萬代依馮。理須委示。師訓在即時度脫。意使玄通。玄通必在忘言。故言下不留其跡。跡絕於意地。理現於心源。即信解修證。不為而自然成就。經律疏論。不習而自然冥通。故有問修道。即答以無修。有求解脫。即反質誰縛。有問成佛之路。即云本無凡夫。有問臨終安心。即云本來無事。或亦云此是妄此是真。如是用心。如是息業。舉要而言。但是隨當時事應當時機。何有定法名阿耨菩提。豈有定行名摩訶般若。但得情無所念。意無所為。心無所生。慧無所住。即真信真解真修真證也。若不了自心但執名教欲求佛道者。豈不現見識字看經元不證悟。銷文釋義唯熾貪嗔耶。況阿難多聞總持。積歲不登聖果。息緣反照。暫時即證無生。即知乘教之益。度人之方。各有其由。不應于文字而責也。問既重得意不貴專文。即何必纂集此諸句偈。答集有二意。一有雖經師授而悟不決究。又不逢諸善知識處處勘契者。今覽之遍見諸師言意。以通其心以絕余念。二為悟解了者欲為人師。令

【現代漢語翻譯】現代漢語譯本：修（歷位修因）證（證果），雖然世界各異，教化方式不同，但其所建立的教義無不具備這些要素。因此，《華嚴經》每次集會、每個位次，都總結說十方世界都同樣宣說這些道理。現在看所收集的各家禪宗論述，大多是隨著提問反過來詰問，隨即立論隨即破除，沒有條理，不見始終，怎麼能稱之為概括佛教呢？回答：佛陀出世立教，與禪師隨處度人，事情的性質各不相同。佛教要流傳萬代，必須詳細闡述道理。禪師的教導在於即時解脫，意在使人玄妙通達。玄妙通達必定在於忘卻言語，所以言語之下不留下痕跡。痕跡斷絕於意識層面，真理顯現在心源之處，就能自然成就信解修證。經律疏論，不學習也能自然融會貫通。所以有人問如何修道，就回答說沒有修；有人求解脫，就反問是誰束縛了你；有人問成佛的道路，就說本來沒有凡夫；有人問臨終如何安心，就說本來沒有事。或者也說這是虛妄，這是真實。像這樣用心，像這樣停止業力。總而言之，只是隨著當時的事情應合當時的機緣，哪裡有什麼固定的法叫做阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），哪裡有什麼固定的行為叫做摩訶般若（Mahaprajna，大智慧）？只要情感上沒有執念，意念上沒有作為，心裡沒有生起，智慧沒有停滯，就是真正的信、真正的解、真正的修、真正的證。如果不瞭解自己的心，只是執著于名相教義，想要尋求佛道，豈不是現在就能看到識字看經的人，根本不能證悟，只是在咬文嚼字，增加貪嗔嗎？況且阿難（Ananda，佛陀的十大弟子之一，以多聞著稱）多聞總持，積累多年也不能證得聖果，停止攀緣，反觀自照，暫時就能證得無生。由此可知，憑藉教義的益處，度人的方法，各有其原因，不應該在文字上苛責。問：既然重視領悟，不看重專門研究文字，那又何必編纂收集這些語句偈頌呢？答：編纂收集有兩個用意。一是有人雖然經過禪師傳授，但領悟不徹底，又沒有遇到各位善知識處處印證，現在瀏覽這些，就能普遍看到各位禪師的言語意旨，用來通達自己的心，斷絕多餘的念頭。二是為已經領悟的人想要爲人師表，令

【English Translation】 English version: Cultivation (experiencing the causes of cultivation through various stages) and realization (attaining the fruition of enlightenment), although the worlds are different and the methods of teaching vary, the doctrines they establish all possess these elements. Therefore, in each assembly and each stage of the Avatamsaka Sutra (Huayan Jing), it is concluded that all the ten directions of the world proclaim these principles in the same way. Now, looking at the collected Zen (Chan) commentaries from various schools, most of them respond to questions with counter-questions, establishing and refuting ideas on the spot, lacking a coherent structure and failing to show a beginning and an end. How can this be called a summary of Buddhism? Answer: The Buddha's appearance in the world to establish the teachings and the Zen master's guidance of people according to their circumstances are different in nature. Buddhism must be passed down for generations, so the principles must be explained in detail. The Zen master's teaching lies in immediate liberation, aiming to enable people to achieve profound understanding. Profound understanding must lie in forgetting words, so no trace is left beneath the words. When traces are cut off from the level of consciousness, the truth appears in the source of the mind, and faith, understanding, practice, and realization are naturally accomplished. Sutras, Vinaya (rules of discipline), commentaries, and treatises can be naturally understood without study. Therefore, when someone asks how to cultivate the Way, the answer is that there is no cultivation; when someone seeks liberation, the counter-question is who is binding you; when someone asks about the path to Buddhahood, it is said that there are no ordinary beings originally; when someone asks how to find peace of mind at the time of death, it is said that there is nothing to begin with. Or it may also be said that this is false and this is true. Use your mind in this way, and stop karmic actions in this way. In short, it is only in accordance with the circumstances of the time and the opportunities of the moment. Where is there a fixed Dharma called Anuttara-samyak-sambodhi (supreme perfect enlightenment)? Where is there a fixed practice called Mahaprajna (great wisdom)? As long as emotions are free from attachment, intentions are free from action, the mind is free from arising, and wisdom is free from dwelling, then there is true faith, true understanding, true practice, and true realization. If one does not understand one's own mind but clings to nominal teachings, wanting to seek the Buddha's path, wouldn't one see that those who read and recite scriptures without understanding are merely engaging in textual analysis, increasing greed and anger? Moreover, Ananda (the Buddha's attendant, known for his great memory), with his vast learning and total retention, could not attain the holy fruit for many years. By ceasing to grasp at external conditions and turning inward to reflect, he immediately attained non-birth. From this, it can be known that the benefits of relying on teachings and the methods of guiding people each have their reasons, and one should not be critical of the words. Question: Since you value understanding and not specialized study of the texts, then why compile and collect these verses and gathas? Answer: There are two purposes for compiling and collecting. First, there are those who, although having received instruction from a teacher, have not reached a decisive understanding, and have not encountered virtuous teachers to verify their understanding everywhere. Now, by browsing these, they can see the words and intentions of various teachers, using them to understand their own minds and cut off superfluous thoughts. Second, it is for those who have already attained understanding and wish to become teachers, so that

廣其見聞增其善巧。依解攝眾答問教授也。即上云。羅千界即漭蕩難依。就一方即指的易用也。然又非直資忘言之門。亦兼垂禪教之益。非但令意符于佛。亦欲使文合於經。既文似乖而令合實。為不易須判一藏經大小乘權實理了義不了義。方可印定諸宗禪門各有旨趣不乖佛意也。謂一藏經論統唯三種。禪門言教亦統唯三宗(各在下文別釋)配對相符方成圓見。問今習禪詮何關經論。答有十所以。須知經論權實方辨諸禪是非。又須識禪心性相方解經論理事。一師有本末馮本印末故。二禪有諸宗互相違阻故。三經如繩墨楷定邪正故。四經有權實須依了義故。五量有三種勘契須同故。六疑有多般須具通決故。七法義不同善須辨識故。八心通性相名同義別故。九悟修頓漸言似違反故。十師授方便須識藥病故。初言師有本末者。謂諸宗始祖即是釋迦。經是佛語。禪是佛意。諸佛心口必不相違。諸祖相承根本是佛。親付菩薩造論始末。唯弘佛經。況迦葉乃至鞠多弘傳皆兼三藏。提多迦已下。因僧諍律教別行。罽賓國已來。因王難經論分化。中間馬鳴龍樹悉是祖師。造論釋經數千萬偈。觀風化物無定事儀。未有講者毀禪禪者毀講。達摩受法天竺躬至中華。見此方學人多未得法。唯以名數為解事相為行。欲令知月不在指法是我心。故但

【現代漢語翻譯】現代漢語譯本擴大他們的見聞，增加他們的善巧方便。依據理解來攝受大眾，解答疑問，傳授教義。就像前面所說，如果概括整個羅千世界，就顯得過於空泛難以遵循；如果只針對一個方面，就容易找到明確的入手點。然而，這不僅僅是爲了提供一個忘卻言語的門徑，也兼顧了垂示禪宗教義的益處。這不僅要使禪意符合佛陀的教誨，也要使文字元合佛經的規範。既然文字表面上有所差異，卻要使之在實質上相符，這並非易事，必須判別整個佛經的大小乘、權實、了義不了義，才能確定各個宗派禪門的旨趣，使其不違背佛意。也就是說，整個佛經論典總共只有三種，禪門的言教也總共只有三宗（各自在下文分別解釋），配對相符才能形成圓滿的見解。有人問：現在學習禪宗，與經論有什麼關係？回答說：有十個方面的原因。必須瞭解經論的權實，才能辨別各種禪宗的是非。又必須認識禪的心性相，才能理解經論的理和事。第一，老師有根本和末節，要依據根本來印證末節。第二，禪宗有各種宗派，互相違背阻礙。第三，經就像繩墨，可以用來校正邪正。第四，經有權實，必須依據了義。第五，衡量有三種，勘驗契合必須相同。第六，疑問有很多種，必須具備通達的解答。第七，法義不同，必須善於辨識。第八，心通性相，名稱相同，意義不同。第九，悟修頓漸，言語上似乎互相矛盾。第十，老師傳授方便法門，必須了解藥和病。首先說老師有根本和末節，指的是各個宗派的始祖就是釋迦牟尼佛。經是佛說的話，禪是佛的心意。諸佛的心和口必定不會互相違背。各個祖師相承，根本是佛。親自咐囑菩薩造論，從始至終，唯有弘揚佛經。況且迦葉乃至鞠多（Kushika），弘揚傳法都兼顧三藏。提多迦（Dhitika）以後，因為僧眾爭論，律教才分別流行。罽賓國（Kashmir）以來，因為國王為難，經論才分化。中間的馬鳴（Ashvaghosa）、龍樹（Nagarjuna）都是祖師，造論釋經數千萬偈。觀察風俗人情，沒有固定的事儀。沒有講經的人譭謗禪宗，也沒有修禪的人譭謗講經。達摩（Bodhidharma）接受了天竺（India）的佛法，親自來到中華。看到這裡的學人大多沒有得到佛法的真諦，只是以名相為理解，以事相為修行。想要讓他們明白月亮不在手指上，佛法就在我心中，所以只

【English Translation】 English version To broaden their knowledge and increase their skillful means. To gather the masses by relying on understanding, answering questions, and teaching the doctrine. As mentioned above, if one generalizes the entire Lokadhatu (universe), it becomes too vast and difficult to follow; if one focuses on a single aspect, it becomes easier to find a clear starting point. However, this is not only to provide a path to forgetting words, but also to bestow the benefits of Chan (Zen) teachings. This is not only to make the Zen intention conform to the Buddha's teachings, but also to make the words conform to the scriptures. Since the words appear to be different on the surface, but must be consistent in essence, this is not easy. One must distinguish the Mahayana and Hinayana, provisional and ultimate, definitive and non-definitive teachings of the entire Buddhist canon in order to determine the purpose of each school of Chan, so that it does not contradict the Buddha's intention. That is to say, the entire Buddhist canon consists of only three types, and the teachings of Chan also consist of only three schools (each explained separately below), which must be matched to form a complete view. Someone asks: What is the relationship between studying Chan and the scriptures? The answer is: There are ten reasons. One must understand the provisional and ultimate teachings of the scriptures in order to distinguish the right and wrong of various Chan schools. One must also understand the mind-nature and characteristics of Chan in order to understand the principles and phenomena of the scriptures. First, the teacher has a root and branches; one should use the root to verify the branches. Second, there are various schools of Chan that contradict and hinder each other. Third, the scriptures are like a plumb line, which can be used to correct deviations. Fourth, the scriptures have provisional and ultimate teachings; one must rely on the definitive teachings. Fifth, there are three types of measurement; the verification must be the same. Sixth, there are many kinds of doubts; one must have comprehensive solutions. Seventh, the meanings of the Dharma are different; one must be good at distinguishing them. Eighth, the mind, essence, and characteristics are the same in name but different in meaning. Ninth, enlightenment, practice, gradual and sudden, seem to contradict each other in words. Tenth, the teacher imparts expedient methods; one must understand the medicine and the disease. First, regarding the teacher having a root and branches, it refers to the fact that the founder of each school is Shakyamuni Buddha. The scriptures are the words of the Buddha, and Chan is the mind of the Buddha. The mind and mouth of all Buddhas must not contradict each other. The succession of all patriarchs is rooted in the Buddha. The Buddha personally entrusted the Bodhisattvas to create treatises, from beginning to end, only to promote the Buddhist scriptures. Moreover, Kashyapa (Mahakasyapa) and Kushika (Kushika), in propagating the Dharma, all took into account the Tripitaka (three baskets). After Dhitika (Dhitika), because of disputes among the Sangha, the Vinaya (discipline) and teachings were practiced separately. Since Kashmir (Kashmir), because the king made things difficult, the scriptures and treatises were divided. In between, Ashvaghosa (Ashvaghosa) and Nagarjuna (Nagarjuna) were all patriarchs, creating treatises and interpreting scriptures in tens of millions of verses. Observing customs and human feelings, there were no fixed rituals. There were no lecturers who slandered Chan, nor practitioners of Chan who slandered lecturing. Bodhidharma (Bodhidharma) received the Dharma in India (India) and personally came to China. Seeing that most of the learners here had not attained the true essence of the Dharma, but only used names and phenomena as understanding and practice, he wanted them to understand that the moon is not on the finger, and the Dharma is in my mind, so he only

以心傳心不立文字。顯宗破執。故有斯言。非離文字說解脫也。故教授得意之者。即頻贊金剛楞伽云。此二經是我心要。今時弟子彼此迷源。修心者以經論為別宗。講說者以禪門為別法。聞談因果修證。便推屬經論之家。不知修證正是禪門之本事。聞說即心即佛。便推屬胸襟之禪。不知心佛正是經論之本意(前敘有人難云。禪師何得講說。余今以此答也)今若不以權實之經論對配深淺禪宗。焉得以教照心以心解教。二禪有諸宗互相違反者。今集所述殆且百家。宗義別者猶將十室。謂江西荷澤北秀南侁牛頭石頭保唐宣什及稠那天臺等。立宗傳法互相乖阻。有以空為本。有以知為源。有云寂默方真。有云行坐皆是。有云見今朝暮分別為作一切皆妄。有云分別為作一切皆真。有萬行悉存。有兼佛亦泯。有放任其志。有拘束其心。有以經律為所依。有以經律為障道。非唯泛語而乃礭言。礭弘其宗礭毀余類。爭得和會也。問是者即收。非者即揀。何須委曲和會。答或空或有。或性或相。悉非邪僻。但緣各皆黨己為是。斥彼為非。彼此礭定。故須和會。問既皆非邪。即各任礭定。何必會之。答至道歸一精義無二。不應兩存。至道非邊了義不偏。不應單取。故必須會之為一令皆圓妙。問以冰雜火勢不俱全。將矛刺盾功不雙勝。諸宗所

【現代漢語翻譯】現代漢語譯本以心傳心，不立文字。顯宗（顯教宗派）破除執著，所以有這種說法。但並非脫離文字來說解脫。因此，教授得到真意的人，常常讚歎《金剛經》、《楞伽經》，說：『這兩部經是我的心要。』現在有些弟子彼此迷惑根源，修心的人把經論看作是別的宗派，講說的人把禪門看作是別的法門。聽到談論因果修證，就推給經論之家，不知道修證正是禪門的本領。聽到說『即心即佛』，就推給胸襟開闊的禪，不知道心佛正是經論的本意。（前面有人質疑說：禪師怎麼可以講說？我用這些來回答。）現在如果不以權巧和真實的經論來對應深淺不同的禪宗，怎麼能用教理來照亮內心，用內心來理解教理呢？各個禪宗之間存在互相違背的地方，現在收集到的說法大概有上百家。宗義不同的，就像十戶人家一樣。比如江西、荷澤、北秀、南侁（shēn）、牛頭、石頭、保唐、宣什（shí）以及稠那、天臺等宗派，立宗傳法互相牴觸。有的以空為根本，有的以知為根源。有的說寂靜沉默才是真，有的說行住坐臥都是禪。有的說現在早晚分別所做的一切都是虛妄，有的說分別所做的一切都是真實。有的萬行都存在，有的連佛也泯滅。有的放任自己的意志，有的拘束自己的內心。有的以經律為所依，有的以經律為障礙。不僅僅是泛泛而談，而且是確鑿的言論，確鑿地弘揚自己的宗派，確鑿地詆譭其他的宗派，怎麼能夠調和呢？問：對的就接受，錯的就捨棄，何必委曲求全地調和？答：或者空或者有，或者性或者相，都不是邪僻的。只是因為各自都認為自己是對的，斥責別人是錯的，彼此確鑿地認定，所以需要調和。問：既然都不是邪僻的，那就各自任憑確鑿地認定，何必調和呢？答：至高的道歸於一，精妙的義理沒有二致，不應該兩者並存。至高的道不是片面的，了義的教法不偏頗，不應該只取一邊。所以必須調和為一，使它們都圓滿微妙。問：用冰摻雜火焰，勢必不能兩全；用矛刺盾牌，功勞不能雙贏。各個宗派所...

【English Translation】 English version Mind-to-mind transmission, not establishing words. The Exoteric School (Xiǎn Zōng) breaks through attachments, hence this saying. However, it does not mean discussing liberation apart from words. Therefore, those who have grasped the true meaning from the teachings often praise the 'Diamond Sutra' (Jīngāng Jīng) and the 'Laṅkāvatāra Sūtra' (Léngqié Jīng), saying: 'These two sutras are the essence of my mind.' Nowadays, some disciples are confused about the source, those who cultivate the mind regard the scriptures and treatises as a separate school, and those who lecture regard the Chan school as a separate Dharma. When they hear about discussing cause and effect and cultivation and realization, they attribute it to the school of scriptures and treatises, not knowing that cultivation and realization are precisely the skills of the Chan school. When they hear about 'the mind is Buddha' (jí xīn jí fó), they attribute it to the broad-minded Chan, not knowing that the mind and Buddha are precisely the original intention of the scriptures and treatises. (Earlier, someone questioned: How can a Chan master lecture? I use these to answer.) Now, if we do not use expedient and true scriptures and treatises to correspond to the different depths of Chan schools, how can we use doctrine to illuminate the mind and use the mind to understand doctrine? There are contradictions among the various Chan schools, and now the collected sayings are probably over a hundred. Those with different doctrines are like ten households. For example, the Jiangxi, Heze, Beixiu, Nan Shen (Nán Shēn), Niutou, Shitou, Baotang, Xuan Shi (Xuān Shí), as well as Chou Na, Tiantai schools, establish schools and transmit the Dharma in mutual conflict. Some take emptiness as the root, some take knowledge as the source. Some say that stillness and silence are true, some say that walking, standing, sitting, and lying are all Chan. Some say that everything done separately in the morning and evening is false, some say that everything done separately is true. Some have all kinds of practices existing, some even annihilate the Buddha. Some let go of their will, some restrain their hearts. Some take the scriptures and precepts as their reliance, some take the scriptures and precepts as obstacles. It is not just general talk, but also definite statements, definitely promoting their own school, definitely slandering other schools, how can they be reconciled? Question: Accept what is right and discard what is wrong, why bother to reconcile in a roundabout way? Answer: Whether empty or existent, whether nature or appearance, none are heretical. It is just because each thinks that they are right and accuses others of being wrong, and they are definitely certain of each other, so they need to be reconciled. Question: Since none are heretical, then let each be definitely certain, why reconcile? Answer: The supreme Dao returns to one, and the subtle meanings are not different, and should not coexist. The supreme Dao is not one-sided, and the definitive teachings are not biased, and should not be taken only on one side. Therefore, it must be reconciled into one, so that they are all perfect and wonderful. Question: Mixing ice with fire will inevitably not be complete; using a spear to stab a shield, the merit cannot be double-win. What the various schools...

執既互相違。一是則有一非。如何會令皆妙。答俱存其法俱遣其病。即皆妙也。謂以法就人即難。以人就法即易。人多隨情互執。執即相違。誠如冰火相和矛盾相敵故難也。法本稱理互通。通即互順自然。凝流皆水镮釧皆金故易也。舉要而言。局之則皆非。會之則皆是。若不以佛語各示其意各收其長。統為三宗對於三教。則何以會為一代善巧俱成要妙法門。各忘其情同歸智海(唯佛所說即異而同。故約佛經會三為一)三經如繩墨揩定邪正者。繩墨非巧。工巧者必以繩墨為憑。經論非禪。傳禪者必以經論為準。中下根者但可依師。師自觀根隨分指授。上根之輩悟須圓通。未究佛言何同佛見。問所在皆有佛經。任學者轉讀勘會。今集禪要何必辨經。答此意即其次之文。便是答此問也。四經有權實須依了義者。謂佛說諸經。有隨自意語。有隨他意語。有稱畢竟之理。有隨當時之機。有詮性相。有頓漸大小。有了義不了義。文或敵體相違義必圓通無礙。龍藏浩汗何見旨歸。故今但以十餘紙都抉擇之。令一時圓見佛意。見佛意后即備尋一藏。即句句知宗。五量有三種勘契須同者。西域諸賢聖所解法義。皆以三量為定。一比量。二現量。三佛言量。量者。如度量升斗量物知定也。比量者。以因由譬喻比度也。如遠見煙必知有火。雖

【現代漢語翻譯】現代漢語譯本執著既然互相違背，肯定一方就否定另一方。如何才能使它們都變得圓滿美好？回答是：同時保留它們的合理之處，同時去除它們的弊病，這樣就都圓滿美好了。如果用法去適應人，那就困難；用人來適應法，那就容易。人們大多隨順情感而互相執著，執著就互相違背，真像冰和火不能相容，矛盾互相敵對一樣，所以困難。法本就符合真理而互相貫通，貫通就互相順應自然，凝結的水和流動的水都是水，手鐲和戒指都是金子，所以容易。總而言之，侷限於一方面就都是錯誤的，融會貫通起來就都是正確的。如果不按照佛語各自顯示它的意義，各自吸收它的長處，總合為三宗來對應三教，那麼怎麼能融會成為一代善巧方便、都成就精要奧妙的法門呢？各自忘記自己的情感，共同歸向智慧的海洋（只有佛所說的才是不同而又相同的，所以依據佛經融會三者為一）。三經就像木匠的墨線，用來確定邪正。墨線本身並沒有什麼巧妙，但工匠的巧妙一定以墨線為依據。經論本身不是禪，但傳禪的人一定以經論為準繩。中下根器的人只能依靠老師，老師自己觀察根器，隨其程度分別指點傳授。上等根器的人覺悟必須圓融通達。沒有徹底研究佛的言語，怎麼能和佛的見解相同呢？問：到處都有佛經，任憑學者們閱讀研究，勘校會通，現在編集《禪要》為什麼還要辨別經文呢？答：這個意思就是接下來的文字，便是回答這個問題。四經有權實須依了義者，佛所說的經典，有隨順自己心意的說法，有隨順他人心意的說法，有符合究竟真理的說法，有適應當時機緣的說法，有詮釋性相的，有頓悟漸悟大小乘的，有了義經和不了義經。文字或許彼此對立，體相或許互相違背，但義理必定圓融通達沒有障礙。龍藏經浩瀚無邊，怎麼能見到它的宗旨歸宿呢？所以現在只用十幾張紙就全部決斷選擇出來，使大家一時圓滿見到佛的意旨。見到佛的意旨之後，即使遍尋整個藏經，也能句句知道它的宗旨。五量有三種勘契須同者，西域各位賢聖所解釋的法義，都以三量作為定論。一是比量，二是現量，三是佛言量。量，就像用度量衡來衡量物體，知道它的確定數量。比量，是用因由譬喻來比照推度的。比如遠遠地看見煙，必定知道有火，雖然

【English Translation】 English version Since attachments contradict each other, affirming one negates the other. How can we make them all perfect and wonderful? The answer is: simultaneously preserve their valid aspects and eliminate their flaws, and then they will all be perfect and wonderful. Adapting the Dharma to people is difficult; adapting people to the Dharma is easy. People mostly follow their emotions and cling to their own views, and clinging leads to contradiction, just like ice and fire cannot coexist, and contradictions oppose each other, so it is difficult. The Dharma inherently aligns with truth and is interconnected; interconnection leads to natural harmony. Whether water is frozen or flowing, it is still water; whether it is a bangle or a ring, it is still gold, so it is easy. In short, focusing on one aspect leads to error; integrating them leads to correctness. If we do not use the Buddha's words to reveal their respective meanings, absorb their respective strengths, and integrate them into the Three Schools corresponding to the Three Teachings, then how can we integrate them into a generation of skillful and expedient, all-accomplishing essential and profound Dharma doors? Let each forget their emotions and together return to the ocean of wisdom (only what the Buddha says is different yet the same, so based on the Buddhist scriptures, integrate the three into one). The Three Sutras are like a carpenter's plumb line, used to determine what is right and wrong. The plumb line itself is not skillful, but the craftsman's skill must rely on the plumb line. The sutras and treatises themselves are not Chan, but those who transmit Chan must use the sutras and treatises as a standard. People of middle and lower capacity can only rely on the teacher, who observes their capacity and instructs them accordingly. Those of superior capacity must have a complete and thorough understanding. Without thoroughly studying the Buddha's words, how can one have the same view as the Buddha? Question: Buddhist scriptures are everywhere, allowing scholars to read, study, examine, and understand them. Why is it necessary to distinguish the scriptures when compiling the Essentials of Chan now? Answer: This meaning is in the following text, which is the answer to this question. The Four Sutras have provisional and ultimate teachings, and one must rely on the definitive meaning. The sutras spoken by the Buddha have teachings that follow his own intention, teachings that follow others' intentions, teachings that conform to ultimate truth, teachings that adapt to the circumstances of the time, teachings that explain nature and characteristics, teachings of sudden and gradual enlightenment, and teachings of the Great and Small Vehicles, definitive and non-definitive sutras. The words may contradict each other, and the forms may oppose each other, but the meaning must be complete, thorough, and without obstruction. The Dragon Canon is vast and boundless, how can one see its purpose and destination? Therefore, now we use only a dozen pages to completely decide and select them, so that everyone can fully see the Buddha's intention at once. After seeing the Buddha's intention, even if one searches through the entire canon, one will know its purpose in every sentence. The Five Proofs have three kinds of verification that must be the same. The Dharma meanings explained by the various sages in the Western Regions all use the Three Proofs as a conclusion. First, inference; second, direct perception; third, the Buddha's words. Proof is like using weights and measures to measure objects and know their exact quantity. Inference is using causes and analogies to compare and deduce. For example, seeing smoke from afar, one must know there is fire, although

不見火亦非虛妄。現量者親自現見。不假推度。自然定也。佛言量者。以諸經為定也。勘契須同者。若但憑佛語不自比度證悟自心者。只是泛信。於己未益。若但取現量自見為定。不勘佛語。焉知邪正。外道六師親見所執之理修之亦得功用自謂為正。豈知是邪。若但用比量者。既無聖教及自所見。約何比度。比度何法。故須三量勘同方為決定。禪宗已多有現比二量。今更以經論印之則三量備矣。六疑有多般須具通決者。數十年中頻有經論大德。問余曰。四禪八定皆在上界。此界無禪。凡修禪者。須依經論引取上界禪定而於此界修習。修習成者。皆是彼禪。諸教具明。無出此者。如何離此別說禪門。既不依經即是邪道。又有問曰。經云。漸修祇劫方證菩提。禪稱頓悟剎那便成正覺。經是佛語。禪是僧言。違佛遵僧。竊疑未可。又有問曰。禪門要旨無是無非。涂割怨親不嗔不喜。何以南能北秀水火之嫌。荷澤洪州參商之隙。又有問曰。六代禪宗師資傳授禪法。皆云。內授密語外傳信衣。衣法相資以為符印。曹溪已后不聞此事。未審今時化人說密語否。不說則所傳者非達摩之法。說則聞者盡合得衣。又有禪德。問曰。達摩傳心不立文字。汝何違背先祖講論傳經。近復問曰。凈名已呵宴坐。荷澤每斥凝心。曹溪見人結跏曾自將

【現代漢語翻譯】不見火亦非虛妄。現量（直接感知）者親自現見，不假推度，自然確定。佛言量（佛陀的教言）者，以諸經為定也。勘契須同者，若但憑佛語不自比度證悟自心者，只是泛信，於己未益。若但取現量自見為定，不勘佛語，焉知邪正？外道六師親見所執之理修之亦得功用，自謂為正，豈知是邪？若但用比量（推理）者，既無聖教及自所見，約何比度？比度何法？故須三量勘同方為決定。禪宗已多有現比二量，今更以經論印之則三量備矣。六疑有多般須具通決者，數十年中頻有經論大德，問余曰：『四禪八定皆在上界，此界無禪。凡修禪者，須依經論引取上界禪定而於此界修習。修習成者，皆是彼禪。諸教具明，無出此者。如何離此別說禪門？既不依經即是邪道。』又有問曰：『經云，漸修祇劫方證菩提（覺悟），禪稱頓悟剎那便成正覺。經是佛語，禪是僧言。違佛遵僧，竊疑未可。』又有問曰：『禪門要旨無是無非，涂割怨親不嗔不喜。何以南能（慧能）北秀（神秀）水火之嫌？荷澤（神會）洪州（道一）參商之隙？』又有問曰：『六代禪宗師資傳授禪法，皆云：內授密語，外傳信衣。衣法相資以為符印。曹溪（慧能）已后不聞此事。未審今時化人說密語否？不說則所傳者非達摩（菩提達摩）之法。說則聞者盡合得衣。』又有禪德，問曰：『達摩傳心不立文字，汝何違背先祖講論傳經？』近復問曰：『凈名（維摩詰）已呵宴坐，荷澤每斥凝心，曹溪見人結跏曾自將』

【English Translation】 Not seeing fire is also not false. The 'present moment' (direct perception) is personally and directly seen, without relying on inference, and is naturally certain. 'Scriptural authority' (Buddha's teachings) is determined by the sutras. 'Agreement is necessary' means that if one relies solely on the Buddha's words without comparing and verifying them with one's own mind, it is merely superficial faith and does not benefit oneself. If one only takes one's own direct perception as the standard without consulting the Buddha's words, how can one know what is right and wrong? The six non-Buddhist teachers personally see and adhere to their principles, and through practice, they also achieve results, considering themselves to be correct, but how do they know they are wrong? If one only uses 'inference' (reasoning), without the sacred teachings and one's own direct perception, what can one compare with? What Dharma can one infer? Therefore, it is necessary to have all three authorities agree to be certain. Zen already has direct perception and inference; now, by confirming it with sutras and treatises, all three authorities are complete. There are many kinds of six doubts that need to be resolved thoroughly. For decades, great virtues of sutras and treatises have frequently asked me: 'The four dhyanas and eight samadhis are all in the upper realms; there is no dhyana in this realm. All those who practice dhyana must rely on the sutras and treatises to draw upon the dhyana and samadhis of the upper realms and practice them in this realm. Those who succeed in practice are all those dhyanas. All teachings clearly state that there is no exception to this. How can you speak of a separate Zen gate apart from this? Since it does not rely on the sutras, it is a heretical path.' Another asked: 'The sutras say that gradual cultivation over countless kalpas is necessary to attain Bodhi (enlightenment), while Zen claims that sudden enlightenment can lead to perfect enlightenment in an instant. The sutras are the words of the Buddha, while Zen is the words of monks. Disobeying the Buddha and following the monks is secretly suspected to be inappropriate.' Another asked: 'The essence of the Zen gate is neither right nor wrong, treating enemies and loved ones equally, without anger or joy. Why is there animosity between Southern Huineng (Huineng) and Northern Shenxiu (Shenxiu)? Why is there discord between Heze (Shenhui) and Hongzhou (Daoyi)?' Another asked: 'The masters and disciples of the six generations of Zen transmitted the Zen Dharma, all saying: 'Innerly, they transmit secret words; outwardly, they transmit the robe of faith.' The robe and Dharma support each other as a symbol. Since Caoxi (Huineng), nothing like this has been heard. I wonder if the current teachers speak secret words? If they do not speak them, then what is transmitted is not the Dharma of Bodhidharma (Bodhidharma). If they do speak them, then all who hear them should receive the robe.' Another virtuous Zen practitioner asked: 'Bodhidharma transmitted the mind without establishing words. Why do you violate the ancestors by lecturing on treatises and transmitting sutras?' Recently, they asked again: 'Vimalakirti (Vimalakirti) has already criticized seated meditation, Heze often rejects concentrating the mind, and Caoxi, upon seeing people sitting in the lotus position, would personally'

杖打起。今問。汝每因教誡即勸坐禪。禪庵羅列遍於巖壑。乖宗違祖。吾竊疑焉。余雖隨時各已酬對。然疑者千萬。愍其未聞。況所難之者情皆遍執。所執各異。彼此互違。因決申疑復增已病。故須開三門義。評一藏經。總答前疑無不通徹(下隨相當文義一一腳註。指之答此諸難。欲見答處。須檢註文也)七法義不同善須辨識者。凡欲明解諸法性相。先須辨得法義。依法解義。義即分明。以義詮法。法即顯著。今且約世物明之。如真金隨工匠等緣作镮釧碗盞種種器物。金性必不變為銅鐵。金即是法。不變隨緣是義。設有人問。說何物不變。何物隨緣。只合答云金也。以喻一藏經論義理。只是說心。心即是法。一切是義。故經云。無量義者從一法生。然無量義統唯二種。一不變。二隨緣。諸經只說此心隨迷悟緣成垢凈凡聖煩惱菩提有漏無漏等。亦只說此心垢凈等時元來不變常自寂滅真實如如等。設有人問。說何法不變。何法隨緣。只合答云心也。不變是性。隨緣是相。當知性相皆是一心上義。今性相二宗互相非者。良由不識真心。每聞心字將謂只是八識。不知八識但是真心上隨緣之義。故馬鳴菩薩以一心為法。以真如生滅二門為義。論云。依於此心顯示摩訶衍義。心真如是體。心生滅是相用。只說此心不虛妄故云真。不

【現代漢語翻譯】現代漢語譯本杖打起。現在我問你們，你們每次因為教誡就勸人坐禪，禪庵羅列遍佈于山巖溝壑，這都違背了宗門和祖師的教導。我私下裡對此感到疑惑。我雖然隨時都已作了回答，然而疑惑的人成千上萬，我憐憫那些沒有聽聞正法的人。況且那些提出疑問的人，他們的執著都非常強烈，所執著的內容又各不相同，彼此互相違背，因此想要解決疑惑反而增加了他們的病癥。所以必須開示三門義，評判一藏經，總括地回答之前的疑惑，沒有不通達的（下面隨著相應的文義一一新增腳註，指明回答這些疑問的地方，想要看到答案，必須查閱註文）。七法義不同，要好好辨識。凡是想要明白瞭解諸法的體性和現象，首先必須辨別清楚法和義。依照法來解釋義，義理就會分明；用義理來詮釋法，法就會顯著。現在且用世間的事物來闡明。比如真金隨著工匠等因緣，可以製作成戒指、手鐲、碗、盞等各種器物，但金的本性必定不會變為銅鐵。金就是法，不變隨緣就是義。假設有人問，說什麼東西不變，什麼東西隨緣？只應該回答說是金。這可以比喻一藏經論的義理，只是在說心。心就是法，一切都是義。所以經上說，『無量義從一法生』。然而無量義總括起來只有兩種：一是不變，二是隨緣。諸經只是說這個心隨著迷惑和覺悟的因緣，成就垢染和清凈、凡夫和聖人、煩惱和菩提、有漏和無漏等等。也只是說這個心在垢染和清凈等狀態時，本來不變，常常是寂滅的、真實的、如如不動的。假設有人問，說什麼法不變，什麼法隨緣？只應該回答說是心。不變是體性，隨緣是現象。應當知道體性和現象都是一心上的義理。現在性宗和相宗互相誹謗，就是因為不認識真心。每次聽到『心』字，就以為只是八識，不知道八識只是真心上隨緣的義理。所以馬鳴菩薩以一心為法，以真如和生滅二門為義。論中說，『依於此心顯示摩訶衍義。』心真如是體，心生滅是相用。只是說這個心不虛妄，所以說是真，不

【English Translation】 English version The staff is raised. Now I ask you, every time because of teachings, you encourage people to sit in meditation. Meditation huts are lined up all over the rocks and valleys, which violates the teachings of the sect and the ancestors. I secretly doubt this. Although I have responded at any time, there are thousands of people who doubt. I pity those who have not heard the right Dharma. Moreover, those who raise questions have very strong attachments, and what they are attached to is different from each other, contradicting each other. Therefore, wanting to resolve doubts instead increases their illness. Therefore, it is necessary to open the three doors of meaning, evaluate the one canon of scriptures, and comprehensively answer the previous doubts, without anything not being understood (below, footnotes are added one by one according to the corresponding meaning of the text, indicating where to answer these questions. If you want to see the answers, you must check the annotations). The seven meanings of Dharma are different, so you must carefully discern them. Whenever you want to understand the nature and characteristics of all dharmas, you must first distinguish between Dharma and meaning. Explain the meaning according to the Dharma, and the meaning will be clear; use the meaning to interpret the Dharma, and the Dharma will be obvious. Now, let's use worldly things to illustrate. For example, true gold, depending on the conditions such as craftsmen, can be made into various utensils such as rings, bracelets, bowls, and cups, but the nature of gold will definitely not change into copper or iron. Gold is Dharma, and unchanging and following conditions is meaning. Suppose someone asks, what does not change, and what follows conditions? You should only answer that it is gold. This can be compared to the meaning of the one canon of scriptures, which is only talking about the mind. The mind is Dharma, and everything is meaning. Therefore, the sutra says, 'Infinite meanings arise from one Dharma.' However, infinite meanings are only divided into two types: one is unchanging, and the other is following conditions. The sutras only say that this mind, depending on the conditions of delusion and enlightenment, achieves defilement and purity, ordinary people and sages, afflictions and bodhi, with outflows and without outflows, etc. It also only says that this mind, in states such as defilement and purity, is originally unchanging, always silent, truly as it is, etc. Suppose someone asks, what Dharma does not change, and what Dharma follows conditions? You should only answer that it is the mind. Unchanging is nature, and following conditions is phenomena. It should be known that nature and phenomena are both meanings on the one mind. Now, the nature school and the phenomena school slander each other because they do not recognize the true mind. Every time they hear the word 'mind,' they think it is only the eight consciousnesses, not knowing that the eight consciousnesses are only the meaning of following conditions on the true mind. Therefore, Bodhisattva Ashvaghosha takes the one mind as Dharma and the two gates of Suchness and arising and ceasing as meaning. The treatise says, 'Relying on this mind to reveal the meaning of Mahayana.' Mind Suchness is the substance, and mind arising and ceasing is the function. It only says that this mind is not false, so it is called true, not

變易故云如。是以論中一一云心真如心生滅。今時禪者多不識義。故但呼心為禪。講者多不識法。故但約名說義。隨名生執難可會通。聞心為淺聞性謂深。或卻以性為法以心為義。故須約三宗經論相對照之法義既顯。但歸一心自然無諍。八心通性相名同義別者。諸經或毀心是賊。制令斷除。或贊心是佛。勸令修習。或云善心噁心凈心垢心貪心嗔心慈心悲心。或云托境心生。或云心生於境。或云寂滅為心。或云緣慮為心。乃至種種相違。若不以諸宗相對顯示。則看經者何以辨之。為當有多種心。為復只是一般心耶。今且略示名體。泛言心者。略有四種。梵語各別翻譯亦殊。一紇利陀耶。此云肉團心。此是身中五藏心也(具如黃庭經五藏論說也)二緣慮心。此是八識。俱能緣慮自分境故(色是眼識境。乃至根身種子器世界是阿賴耶識之境。各緣一分。故云自分)此八各有心所善惡之殊。諸經之中。目諸心所總名心也。謂善心噁心等。三質多耶。此雲集起心。唯第八識。積集種子生起現行故(黃庭經五藏論。目之為神。西國外道。計之為我。皆是此識)四干栗陀耶。此云堅實心。亦云貞實心。此是真心也。然第八識無別自體。但是真心以不覺故。與諸妄想有和合不和合義。和合義者。能含染凈目為藏識。不和合者。體常不變

【現代漢語翻譯】現代漢語譯本：『變易』所以稱之為『如』。因此，《攝大乘論》中處處說『心真如』、『心生滅』。現在的禪宗修行者大多不理解其中的含義，所以只是簡單地稱『心』為『禪』。而講經說法的人大多不瞭解佛法，所以只是根據名相來解釋意義。如果執著于名相，就難以融會貫通。聽到『心』就認為是淺顯的道理，聽到『性』就認為是高深的道理。或者反而把『性』當作佛法，把『心』當作義理。所以必須用三宗的經論相互對照，這樣佛法的義理才能顯現。只要歸於一心，自然就不會有爭論。『八心通性相，名同義別』的意思是：各種經典或者貶低『心』，說它是賊，要制止並斷除它；或者讚美『心』，說它是佛，勸人修習它；或者說有善心、噁心、凈心、垢心、貪心、嗔心、慈心、悲心；或者說心隨著外境而生起，或者說心生起于外境；或者說寂滅是心，或者說緣慮是心。乃至有種種相互矛盾的說法。如果不以各宗的觀點相互對照來顯示，那麼看經的人怎麼辨別呢？難道有多種心嗎？還是隻有一種心呢？現在且簡略地說明一下名相和本體。泛泛地說『心』，大概有四種。梵語各不相同，翻譯也不同：

一、『紇利陀耶 (Hṛdaya)』，這裡翻譯為『肉團心』。這是身體中的五臟之心（具體內容見《黃庭經》、《五臟論》）。

二、『緣慮心』。這是指八識，都能緣慮各自的境界（色是眼識的境界，乃至根身、種子、器世界是阿賴耶識的境界，各自緣慮一部分，所以說是『自分』）。這八識各有心所，有善有惡。在各種經典中，把各種心所總稱為『心』，也就是指善心、噁心等。

三、『質多耶 (Citta)』，這裡翻譯為『集起心』。僅僅指第八識，積集種子，生起現行（《黃庭經》、《五臟論》中稱之為『神』，西方的外道認為這是『我』，都是指這個識）。

四、『干栗陀耶 (Dṛḍha)』，這裡翻譯為『堅實心』，也稱為『貞實心』。這是指真心。然而第八識沒有單獨的自體，只是真心因為不覺，與各種妄想有和合與不和合的關係。和合的關係是指能包含染污和清凈，稱為藏識。不和合的關係是指本體恒常不變。

【English Translation】 English version: 'Change' is why it is called 'Thusness'. Therefore, in the Mahāyānasaṃgraha, it is repeatedly said 'Mind-Tathatā' and 'Mind-arising and ceasing'. Contemporary Chan practitioners mostly do not understand the meaning, so they simply call 'mind' as 'Chan'. Those who lecture on the sutras mostly do not understand the Dharma, so they only explain the meaning according to the names. If one clings to the names, it is difficult to reconcile and understand. Hearing 'mind' is considered a shallow understanding, hearing 'nature' is considered a profound understanding. Or conversely, they take 'nature' as the Dharma and 'mind' as the meaning. Therefore, it is necessary to compare and contrast the sutras and treatises of the three schools, so that the meaning of the Dharma can be revealed. As long as one returns to the One Mind, there will naturally be no disputes. 'The eight minds share the characteristics of nature and appearance, the names are the same but the meanings are different' means: various sutras either denigrate 'mind', saying it is a thief, and order it to be stopped and eliminated; or praise 'mind', saying it is the Buddha, and encourage people to cultivate it; or say there is good mind, evil mind, pure mind, defiled mind, greedy mind, angry mind, compassionate mind, and merciful mind; or say that the mind arises with external circumstances, or that the mind arises from external circumstances; or say that quiescence is the mind, or that conceptualization is the mind. And so on, there are various contradictory statements. If one does not compare and contrast the views of the various schools to reveal them, then how can the sutra reader distinguish them? Are there many kinds of minds? Or is there only one kind of mind? Now, let's briefly explain the names and entities. Generally speaking of 'mind', there are roughly four kinds. The Sanskrit terms are different, and the translations are also different:

'Hṛdaya (紇利陀耶)', here translated as 'flesh-lump mind'. This is the heart of the five viscera in the body (see the Huangting Jing and Five Viscera Treatise for details).
'Conceptualizing mind'. This refers to the eight consciousnesses, which can all conceptualize their respective realms (form is the realm of eye consciousness, and so on, the root body, seeds, and the world of vessels are the realm of Ālaya consciousness, each conceptualizing a part, so it is called 'self-portion'). These eight each have mental factors, with good and evil. In various sutras, the various mental factors are collectively called 'mind', which refers to good mind, evil mind, etc.
'Citta (質多耶)', here translated as 'accumulating mind'. This refers only to the eighth consciousness, which accumulates seeds and gives rise to present activity (the Huangting Jing and Five Viscera Treatise call it 'spirit', and Western heretics consider it 'self', all referring to this consciousness).
'Dṛḍha (干栗陀耶)', here translated as 'firm mind', also called 'true mind'. This refers to the true mind. However, the eighth consciousness has no separate self-entity, but is only the true mind because of non-awakening, having a relationship of harmony and disharmony with various delusions. The relationship of harmony refers to being able to contain defilement and purity, called the storehouse consciousness. The relationship of disharmony refers to the essence being constant and unchanging.

目為真如。都是如來藏。故楞伽云。寂滅者名為一心。一心者即如來藏。如來藏亦是在纏法身。如勝鬘經說。故知四種心本同一體。故密嚴經云。佛說如來藏(法身在纏之名)以為阿賴耶(藏識)惡慧不能知藏即賴耶識(有執真如與賴耶體別者。是惡慧)如來清凈藏世間阿賴耶。如金與指镮展轉無差別(指镮等喻賴耶。金喻真如。都名如來藏)然雖同體。真妄義別本末亦殊。前三是相后一是性。依性起相蓋有因由。會相歸性非無所以。性相無礙都是一心。迷之即觸面向墻。悟之即萬法臨鏡。若空尋文句。或信胸襟。於此一心性相如何了會。九悟修頓漸似反而符者。謂諸經論及諸禪門。或云先因漸修功成。豁然頓悟。或云先須頓悟方可漸修。或云由頓修故漸悟。或云悟修皆漸。或云皆頓。或云法無頓漸頓漸在機。如上等說。各有意義。言以反者。謂既悟即成佛本無煩惱名為頓者。即不應修斷。何得復云漸修。漸修即是煩惱未盡。因行未圓。果德未滿。何名為頓。頓即非漸。漸即非頓。故云相反。如下對會。即頓漸非唯不相乖。反而乃互相資也。十師資傳授須識藥病者。謂承上傳授方便皆先開示本性。方令依性修禪。性不易悟多由執相。故欲顯性先須破執。破執方便須凡聖俱泯功過齊祛。戒即無犯無持。禪即無定無亂。三

【現代漢語翻譯】現代漢語譯本：目為真如（萬法本體）。都是如來藏（含藏一切功德的法身）。所以《楞伽經》說：『寂滅就叫做一心，一心就是如來藏。』如來藏也是在纏法身（被煩惱纏縛的法身）。如《勝鬘經》所說。所以知道四種心（指前文所說的四種心識）本來就是一體。所以《密嚴經》說：『佛說如來藏（法身在纏時的名稱）就是阿賴耶（藏識），惡慧之人不能瞭解，以為如來藏和阿賴耶識是不同的（有人執著真如與阿賴耶識本體不同，這是惡慧）。如來清凈藏就是世間的阿賴耶。』就像金子和指環，輾轉變化沒有差別（指環等比喻阿賴耶，金子比喻真如，都叫做如來藏）。

然而雖然本體相同，真妄的意義不同，本末也有區別。前三種是相，后一種是性。依性而起相，一定有原因。會相歸性，並非沒有緣由。性相沒有障礙，都是一心。迷惑時就像面壁，開悟時就像萬法照鏡。如果只是空洞地尋找文句，或者相信自己的胸襟，對於這一心性相如何瞭解體會？

九、悟修頓漸似反而符者：各種經論以及各種禪門，有的說先因為漸修而功成，豁然頓悟；有的說先要頓悟才可以漸修；有的說因為頓修而漸悟；有的說悟和修都是漸進的；有的說都是頓悟的；有的說法沒有頓漸，頓漸在於根機。像以上這些說法，各有各的意義。說相反，是因為既然開悟就成佛，本來沒有煩惱，這叫做頓悟，就不應該再修斷。怎麼又說漸修呢？漸修就是煩惱沒有斷盡，因行沒有圓滿，果德沒有成就，怎麼能叫做頓悟呢？頓悟就不是漸修，漸修就不是頓悟，所以說相反。如下面分析，頓漸不但不相違背，反而互相資助。

十、師資傳授須識藥病者：承接上代傳授，方便法門都是先開示本性，然後讓人依性修禪。本性不容易開悟，多半是因為執著于相。所以想要顯現本性，先要破除執著。破除執著的方便法門，必須凡聖都泯除，功過都去除。戒律就是沒有犯戒也沒有持戒，禪定就是沒有入定也沒有散亂。

【English Translation】 English version: It is called Suchness (the essence of all dharmas). All are Tathagatagarbha (the Dharmakaya containing all merits). Therefore, the Lankavatara Sutra says: 'Quiescence is called One Mind, and One Mind is the Tathagatagarbha.' The Tathagatagarbha is also the Dharmakaya in bondage (the Dharmakaya bound by afflictions), as stated in the Srimala Sutra. Therefore, it is known that the four minds (referring to the four types of consciousness mentioned earlier) are originally one entity. Therefore, the Ghansavyuha Sutra says: 'The Buddha said that the Tathagatagarbha (the name of the Dharmakaya in bondage) is the Alaya (store consciousness). Those with evil wisdom cannot understand that the Tathagatagarbha is the Alaya-vijnana (some people insist that the essence of True Thusness is different from Alaya-vijnana, which is evil wisdom). The pure Tathagatagarbha is the Alaya of the world.' Like gold and finger rings, they transform without difference (finger rings are metaphors for Alaya, gold is a metaphor for True Thusness, both are called Tathagatagarbha).

However, although the essence is the same, the meanings of true and false are different, and the root and branch are also distinct. The first three are aspects, and the last one is the nature. Arising from the nature, there must be a reason. Returning the aspects to the nature is not without cause. Nature and aspects are unobstructed, all is One Mind. When deluded, it is like facing a wall; when enlightened, it is like all dharmas reflected in a mirror. If one only seeks words and phrases, or believes in one's own understanding, how can one comprehend this One Mind's nature and aspects?

Enlightenment and Practice: Sudden and Gradual, seemingly contradictory but actually consistent: Various sutras and treatises, as well as various Chan schools, some say that first, through gradual practice, one achieves success and suddenly awakens; some say that one must first have a sudden enlightenment before gradually practicing; some say that because of sudden practice, one gradually awakens; some say that both enlightenment and practice are gradual; some say that both are sudden; some say that the Dharma has no sudden or gradual, it depends on the individual's capacity. Like the above statements, each has its own meaning. Saying contradictory, because once enlightened, one becomes a Buddha, originally without afflictions, which is called sudden enlightenment, so one should not practice cutting off. How can one say gradual practice again? Gradual practice means that afflictions have not been exhausted, the cause has not been perfected, and the fruit has not been achieved, how can it be called sudden enlightenment? Sudden enlightenment is not gradual practice, and gradual practice is not sudden enlightenment, so it is said to be contradictory. As analyzed below, sudden and gradual are not only not contradictory, but also mutually supportive.
Transmission from Teacher to Disciple: One must know the medicine and the disease: Receiving the transmission from the previous generation, the expedient methods are all to first reveal the original nature, and then let people practice Chan according to the nature. The original nature is not easy to awaken to, mostly because of attachment to aspects. Therefore, if one wants to manifest the original nature, one must first break the attachments. The expedient method of breaking attachments must eliminate both the ordinary and the holy, and remove both merit and demerit. Precepts are neither violating nor upholding, and Chan meditation is neither entering samadhi nor being scattered.

十二相都是空花。三十七品皆為夢幻。意使心無所著。方可修禪。後學淺識。便但只執此言為究竟道。又以修習之門人多放逸。故復廣說欣厭毀責貪恚讚歎勤儉調身調息粗細次第。後人聞此又迷本覺之用。便一向執相。唯根利志堅者。始終事師方得悟修之旨。其有性浮淺者。才聞一意即謂已足。仍恃小慧便為人師。未窮本末多成偏執。故頓漸門下相見如仇讎。南北宗中相敵如楚漢。洗足之誨。摸象之喻。驗於此矣。今之所述。豈欲別為一本集而會之。務在伊圓三點。三點各別既不成伊。三宗若乖焉能作佛。故知欲識傳授藥病。須見三宗不乖。須解三種佛教(前敘有人難云。禪師何得講說。余今總以此十意答也。故初已敘西域祖師皆弘經論耳也◎)。

禪源諸詮集都序捲上之一

禪源諸詮集都序捲上之二

唐圭峰山沙門宗密述

◎上來十意理例昭然。但細對詳禪之三宗教之三種。如經斗稱足定淺深。先敘禪門。后以教證。禪三宗者。一息妄修心宗。二泯絕無寄宗。三直顯心性宗。教三種者。一密意依性說相教。二密意破相顯性教。三顯示真心即性教。右此三教如次同前三宗相對一一證之。然後總會為一味。今且先敘彈宗。初息妄修心宗者。說眾生雖本有佛性。而無始無明覆之不見故輪迴生死。

【現代漢語翻譯】十二相都是空花（虛幻不實的花朵）。三十七品（三十七道品，佛教修行的三十七個綱目）皆為夢幻。用意是使心無所執著，方才可以修習禪定。後來的學習者見識淺薄，便只是執著於此言論，認為這就是究竟的真理。又因為修習禪定的人多有放逸，所以又廣泛地講述欣喜、厭惡、譭謗、責備貪婪、嗔恚、讚歎、勤奮、節儉、調身、調息、粗細次第等。後人聽到這些，又迷惑于本覺（本有的覺悟）的功用，便一味地執著于外相。只有根器銳利、意志堅定的人，始終跟隨老師，才能領悟修行的宗旨。那些天性輕浮淺薄的人，才聽到一種說法就認為已經足夠，仍然憑藉小小的智慧就爲人師表，沒有窮究根本，大多形成片面的執著。所以頓悟和漸悟的門下，相見如同仇敵；南宗和北宗之間，相互敵對如同楚漢。洗腳的教誨（典出《維摩詰經》，比喻去除驕慢），盲人摸象的譬喻，都應驗在這裡了。現在我所敘述的，難道是想要另外編纂一本集子而會合它們嗎？務必在於伊字圓融三點（指佛法的三種智慧：般若、解脫、法身）。三點各自獨立就不能構成伊字，三宗如果乖離，又怎能成佛呢？所以要知道傳授的藥方和病癥，必須看到三宗不相違背；要理解三種佛教（前面敘述有人質疑說：禪師為什麼可以講經說法？我現在總用這十種意思來回答。所以一開始就敘述西域的祖師都弘揚經論）。

《禪源諸詮集都序》捲上之一《禪源諸詮集都序》捲上之二唐朝圭峰山沙門宗密述

上面所說的十種意思，道理和條理都非常明顯。只要仔細地對照和詳細地分析禪宗的三宗和教宗的三種，就像用秤來衡量一樣，足以確定深淺。先敘述禪門，然後用教義來證明。禪宗的三宗是：一、息妄修心宗；二、泯絕無寄宗；三、直顯心性宗。教宗的三種是：一、密意依性說相教；二、密意破相顯性教；三、顯示真心即性教。右邊的這三種教義，依次與前面的三種禪宗相對，一一加以證明，然後總合為一種味道。現在且先敘述禪宗。首先，息妄修心宗，說眾生雖然本來具有佛性（Buddha-nature），但是由於無始以來的無明（ignorance）覆蓋，所以看不見，因此輪迴生死（cycle of birth and death）。

【English Translation】 The twelve appearances are all empty flowers (illusory flowers). The thirty-seven practices (thirty-seven factors of enlightenment) are all like dreams. The intention is to make the mind unattached, so that one can practice meditation. Later learners with shallow understanding only cling to these words, taking them as the ultimate truth. Moreover, because many practitioners of meditation are lax, they extensively discuss joy, aversion, defamation, blame, greed, anger, praise, diligence, frugality, regulating the body, regulating the breath, coarse and fine order, and so on. Later people, hearing these, become confused about the function of original enlightenment (innate enlightenment), and cling to appearances in a one-sided way. Only those with sharp faculties and firm will, who constantly follow a teacher, can understand the essence of practice. Those who are superficial in nature, as soon as they hear one idea, think they have had enough, and still rely on their small wisdom to become teachers of others. Not having thoroughly investigated the root and the branch, they mostly form biased attachments. Therefore, those of the sudden and gradual schools see each other as enemies; the Southern and Northern schools oppose each other like the states of Chu and Han. The teaching of washing feet (allusion from the Vimalakirti Sutra, a metaphor for removing arrogance), and the parable of the blind men touching the elephant, are verified here. What I am now describing, is it to compile another collection to bring them together? It is essential to focus on the three points of the 'I' character (referring to the three wisdoms of Buddhism: prajna, liberation, and dharmakaya). If the three points are separate, they cannot form the 'I' character; if the three schools are divergent, how can one become a Buddha? Therefore, to know the transmitted medicine and the disease, one must see that the three schools do not contradict each other; one must understand the three kinds of Buddhist teachings (Earlier, someone questioned: Why can the Chan master preach the sutras? I now answer with these ten meanings. Therefore, it was initially stated that the Western Region patriarchs all promoted sutras and treatises).

Preface to the Collection of Various Chan Sources, Volume 1, Part 1 Preface to the Collection of Various Chan Sources, Volume 1, Part 2 Composed by the Shramana Zongmi of Guifeng Mountain in the Tang Dynasty

The ten meanings mentioned above are clear in principle and order. As long as you carefully compare and analyze in detail the three schools of Chan and the three types of teachings, just like using a scale to measure, it is enough to determine the depth. First, describe the Chan school, and then use the teachings to prove it. The three schools of Chan are: 1. The School of Ceasing Delusion and Cultivating the Mind; 2. The School of Extinguishing and Non-reliance; 3. The School of Directly Revealing the Mind-Nature. The three types of teachings are: 1. The Teaching of Secret Meaning, Relying on Nature to Speak of Appearances; 2. The Teaching of Secret Meaning, Breaking Appearances and Revealing Nature; 3. The Teaching of Revealing the True Mind as Nature. The three teachings on the right correspond to the three Chan schools mentioned earlier, and are proved one by one, and then combined into one taste. Now, let's first describe the Chan school. First, the School of Ceasing Delusion and Cultivating the Mind says that although sentient beings originally possess Buddha-nature (Buddha-nature), it is covered by beginningless ignorance (ignorance), so they cannot see it, and therefore they are trapped in the cycle of birth and death (cycle of birth and death).

諸佛已斷妄想故見性了了。出離生死神通自在。當知凡聖功用不同。外境內心各有分限。故須依師言教背境觀心息滅妄念。念盡即覺悟無所不知。如鏡昏塵。須勤勤拂拭。塵盡明現即無所不照。又須明解趣入禪境方便。遠離憒鬧住閑靜處。調身調息跏趺宴默。舌拄上腭心注一境。南侁北秀保唐宣什等門下。皆此類也。牛頭天臺惠稠求那等。進趣方便跡即大同。見解即別。二泯絕無寄宗者。說凡聖等法。皆如夢幻都無所有。本來空寂非今始無。即此達無之智亦不可得。平等法界無佛。無眾生。法界亦是假名。心既不有。誰言法界無修不修無佛不佛。設有一法勝過涅槃。我說亦如夢幻。無法可拘無佛可作。凡有所作皆是迷妄。如此了達本來無事。心無所寄方免顛倒。始名解脫。石頭牛頭下至徑山。皆示此理。便令心行與此相應。不令滯情於一法上。日久功至塵習自亡。則于怨親苦樂一切無礙。因此便有。一類道士儒生閑僧泛參禪理者。皆說此言。便為臻極不知此宗。不但以此言為法。荷澤江西天臺等門下亦說此理。然非所宗。三直顯心性宗者。說一切諸法若有若空皆唯真性。真性無相無為。體非一切。謂非凡非聖非因非果非善非惡等。然即體之用而能造作種種。謂能凡能聖現色現相等。于中指示心性。復有二類。一云。即

【現代漢語翻譯】現代漢語譯本諸佛已經斷除了妄想，所以能夠清楚地見到自性，從而脫離生死，獲得神通自在。應當明白，凡人和聖人的功用是不同的，外在環境和內心世界各有其界限。因此，必須依照老師的教導，背離外境，觀照內心，息滅妄念。當妄念完全消失時，就能覺悟，無所不知。就像鏡子被灰塵矇蔽，需要勤奮地擦拭，灰塵擦凈后，光明顯現，就能照亮一切。此外，還必須明白進入禪境的方便法門，遠離喧囂，住在安靜的地方，調理身心，調整呼吸，結跏趺坐，安靜默然，舌尖抵住上顎，心專注於一個境界。南侁（Nanshen，人名）、北秀（Beixiu，人名）、保唐（Baotang，寺名）宣什（Xuanshi，人名）等門下，都是如此修行。牛頭（Niutou，山名）、天臺（Tiantai，山名）、惠稠（Huichou，人名）、求那（Quna，人名）等人的進取方便途徑大致相同，但見解有所不同。第二種是泯絕無寄宗，他們說凡聖等一切法，都如夢幻一般，什麼都沒有，本來就是空寂的，不是現在才沒有的。即使是達到『無』的智慧也是不可得的。在平等的法界中，沒有佛，也沒有眾生，甚至『法界』也只是個假名。既然心都不存在，誰又來說法界是『無修』或『不修』，『無佛』或『不佛』呢？假設有一種法勝過涅槃，我也說它如同夢幻。沒有什麼法可以執著，沒有什麼佛可以成就。凡有所作為，都是迷惑顛倒。如此了達本來無事，心無所寄託，才能免於顛倒，才可稱為解脫。石頭（Shitou，人名）、牛頭（Niutou，山名），乃至徑山（Jingshan，山名）一脈，都開示這個道理，使心行與此相應，不讓情感滯留于任何一法之上。日子久了，功夫到了，塵勞習氣自然消亡，那麼對於怨恨、親愛、痛苦、快樂，一切都無所障礙。因此，就有一類道士、儒生、閑散僧人，泛泛地參禪理的人，都說這些話，就以為達到了極致，不知道這個宗派，不單單以此言語為法。荷澤（Heze，地名）、江西（Jiangxi，地名）、天臺（Tiantai，山名）等門下也說這個道理，但並非他們所宗。第三種是直顯心性宗，他們說一切諸法，無論是有還是空，都只是真性。真性沒有形象，沒有造作，本體不是一切，也就是說，不是凡，不是聖，不是因，不是果，不是善，不是惡等等。然而，真性的本體之用卻能造作種種，也就是說，能成為凡，能成為聖，顯現色相等等。在其中指示心性，又有兩類。一類說，即

【English Translation】 English version The Buddhas have already severed delusional thoughts, therefore they can clearly see their own nature, thus escaping birth and death, and attaining unobstructed supernatural powers. It should be understood that the functions of ordinary beings and sages are different, and the external environment and the inner world each have their limits. Therefore, one must follow the teacher's instructions, turn away from the external environment, contemplate the mind, and extinguish delusional thoughts. When delusional thoughts are completely extinguished, one can awaken and know everything. Just like a mirror covered with dust, it needs to be diligently wiped clean. When the dust is gone and the light appears, it can illuminate everything. Furthermore, one must understand the expedient methods for entering the realm of Chan (Zen), stay away from noise and dwell in quiet places, regulate the body and mind, adjust the breath, sit in the lotus position, and remain silent, with the tongue touching the upper palate and the mind focused on one object. The disciples of Nanshen (name), Beixiu (name), Baotang (temple name), Xuanshi (name), and others all practiced in this way. Niutou (mountain name), Tiantai (mountain name), Huichou (name), Quna (name), and others had similar expedient paths of progress, but their views differed. The second is the 'Extinction and Non-reliance' school, which says that all dharmas, such as ordinary beings and sages, are like dreams and illusions, without anything real. They are originally empty and silent, not just now. Even the wisdom of attaining 'nothingness' is unattainable. In the equal Dharma realm, there are no Buddhas and no sentient beings, and even the 'Dharma realm' is just a provisional name. Since the mind does not exist, who can say that the Dharma realm is 'un-cultivated' or 'not un-cultivated', 'no Buddha' or 'not no Buddha'? Suppose there is a dharma that surpasses Nirvana, I would also say it is like a dream and illusion. There is no dharma to cling to, and no Buddha to become. All actions are deluded and inverted. Only by understanding that there is originally nothing to do, and the mind has nothing to rely on, can one avoid inversion and be called liberation. Shitou (name), Niutou (mountain name), and even the Jingshan (mountain name) lineage, all taught this principle, so that the mind and actions are in accordance with it, not allowing emotions to linger on any one dharma. Over time, with diligent effort, the dust and habitual tendencies will naturally disappear, then there will be no obstacles to hatred, love, pain, and joy. Therefore, there are some Taoists, Confucian scholars, and idle monks who superficially study Chan (Zen) principles, and all say these words, thinking they have reached the ultimate, not knowing this school, not only taking these words as the Dharma. The disciples of Heze (place name), Jiangxi (place name), Tiantai (mountain name), and others also say this principle, but it is not what they uphold. The third is the 'Directly Revealing Mind-Nature' school, which says that all dharmas, whether existent or empty, are only true nature. True nature has no form, no action, and its essence is not everything, that is, it is not ordinary, not saintly, not cause, not effect, not good, not evil, etc. However, the function of the essence of true nature can create all kinds of things, that is, it can become ordinary, can become saintly, manifest forms, etc. Within this, it points to the mind-nature, and there are two types. One says, that is

今能語言動作貪嗔慈忍造善惡受苦樂等。即汝佛性。即此本來是佛。除此無別佛也。了此天真自然。故不可起心修道。道即是心。不可將心還修於心。惡亦是心。不可將心還斷於心。不斷不修任運自在。方名解脫。性如虛空不增不減。何假添補。但隨時隨處息業。養神聖胎增長。顯發自然神妙。此即是為真悟真修真證也。二云諸法如夢。諸聖同說。故妄念本寂塵境本空。空寂之心靈知不昧。即此空寂之知。是汝真性。任迷任悟心本自知。不藉緣生不因境起。知之一字眾妙之門。由無始迷之故。妄執身心為我起貪嗔等念。若得善友開示。頓悟空寂之知。知且無念無形。誰為我相人相。覺諸相空心自無念。念起即覺。覺之即無修行妙門唯在此也。故雖備修萬行。唯以無念為宗。但得無念知見。則愛惡自然淡泊。悲智自然增明。罪業自然斷除。功行自然增進。既了諸相非相。自然無修之修。煩惱盡時生死即絕。生滅滅已。寂照現前應用無窮。名之為佛。然此兩家皆會相歸性。故同一宗。然上三宗中。復有遵教慢教。隨相毀相。拒外難之門戶。接外眾之善巧。教弟子之儀軌。種種不同。皆是二利行門各隨其便。亦無所失。但所宗之理即不合有二。故須約佛和會也。次下判佛教總為三種者。一密意依性說相教(佛見三界六道悉是

【現代漢語翻譯】現代漢語譯本現在能夠說話動作、產生貪嗔、慈悲、忍耐，造作善惡，感受苦樂等的，就是你的佛性（Buddha-nature）。當下就是佛，除此之外沒有別的佛。瞭解這種天真自然的狀態，所以不可刻意起心修道。道就是心，不可用這個心再去修這個心。惡也是心，不可用這個心再去斷這個心。不斷不修，任運自在，才叫做解脫。自性如同虛空，不增不減，何必再新增什麼呢？只要隨時隨地停止造業，滋養神聖的胎藏，使其增長，自然顯發出神妙的作用。這就是真正的覺悟、真正的修行、真正的證悟。有人說諸法如夢，諸位聖人都是這麼說的。所以妄念本來就是寂靜的，塵境本來就是空虛的。空寂的心靈知覺而不昏昧，這個空寂的知覺，就是你的真性。任憑迷惑或覺悟，心本來就具有知覺。不憑藉外緣而生，不因為外境而起。『知』這一個字，是所有奧妙的門徑。由於無始以來迷惑的緣故，錯誤地執著身心為我，從而產生貪嗔等等念頭。如果得到善知識的開示，立刻就能領悟空寂的知覺。知覺本來就沒有念頭沒有形相，誰會是我相人相呢？覺悟到諸相皆空，心自然就沒有念頭。念頭一生起就覺察，覺察到它就消失了，修行的妙門就在這裡。所以，即使修習各種各樣的善行，也要以無念為根本宗旨。只要得到無念的知見，那麼愛憎自然就會淡泊，慈悲和智慧自然就會增長，罪業自然就會斷除，功德和修行自然就會增進。既然瞭解了諸相非相，自然就是無修之修。煩惱斷盡的時候，生死也就終結了。生滅滅盡之後，寂靜的光明就會顯現，應用無窮無盡，這就叫做佛。然而這兩家都是會相歸性，所以宗旨在根本上是相同的。然而以上三種宗派中，又有遵從教義的、輕慢教義的、隨順表相的、譭謗表相的、抵禦外道的、接引外眾的善巧方便、教導弟子的儀軌等等不同的做法，都是爲了利益自己和利益他人，各自隨順自己的方便，也沒有什麼過失。但是所宗奉的道理不應該有二，所以必須用佛的智慧來調和。接下來判斷佛教總共有三種：第一種是密意依性說相教（佛看見三界六道都是...

【English Translation】 English version That which can now speak and act, generate greed, anger, compassion, and patience, create good and evil, and experience suffering and joy, is your Buddha-nature. This very moment is Buddha; there is no other Buddha besides this. Understanding this natural and genuine state means that you should not intentionally try to cultivate the Way. The Way is the mind; you cannot use the mind to cultivate the mind. Evil is also the mind; you cannot use the mind to sever the mind. Neither severing nor cultivating, but allowing things to be naturally free, is called liberation. The nature is like the void, neither increasing nor decreasing; why add anything to it? Simply cease creating karma at all times and in all places, nourish the sacred womb, allow it to grow, and naturally manifest its wondrous functions. This is true awakening, true cultivation, and true realization. Some say that all dharmas are like dreams, and all sages say the same. Therefore, deluded thoughts are inherently still, and the realm of dust is inherently empty. The empty and still mind is consciously aware and not confused; this empty and still awareness is your true nature. Whether deluded or awakened, the mind inherently possesses awareness. It does not arise from external conditions, nor does it originate from external realms. The single word 'awareness' is the gateway to all wonders. Because of beginningless delusion, we mistakenly cling to the body and mind as 'I,' thus generating thoughts of greed, anger, and so on. If we receive guidance from a virtuous friend, we can instantly realize the empty and still awareness. Awareness has no thoughts and no form; who then would be the 'self' or the 'other'? When we awaken to the emptiness of all forms, the mind naturally has no thoughts. When a thought arises, be aware of it; when you are aware of it, it disappears. The wondrous gateway to cultivation lies here. Therefore, even if we cultivate all kinds of virtuous practices, we must take non-thought as the fundamental principle. As long as we attain the knowledge and vision of non-thought, then love and hate will naturally become faint, compassion and wisdom will naturally increase, karmic offenses will naturally be eradicated, and merit and practice will naturally advance. Since we understand that all forms are not forms, then naturally there is cultivation without cultivation. When afflictions are exhausted, birth and death will cease. When birth and death are extinguished, the light of stillness will manifest, and its applications will be inexhaustible; this is called Buddha. However, both of these schools converge on the principle of returning to the nature through phenomena, so their fundamental tenets are the same. However, within the above three schools, there are those who follow the teachings, those who are disrespectful of the teachings, those who conform to appearances, those who slander appearances, those who resist external paths, those who skillfully guide external beings, and those who teach disciples the proper conduct, and so on. All of these are for the benefit of oneself and others, each according to their own convenience, and there is nothing wrong with them. However, the principles they uphold should not be different, so they must be harmonized with the wisdom of the Buddha. Next, judging that Buddhism is generally divided into three types: The first is the teaching of secret meaning based on nature and explaining phenomena (the Buddha sees that the three realms and six paths are all...

真性之相。但是眾生迷性而起。無別自體。故云依性。然根鈍者卒難開悟。故且隨他所見境相說法漸度。故云說相說。未彰顯故云密意也)此一教中自有三類。一人天因果教。說善惡業報令知因果不差。懼三途苦求人天樂。修施戒禪定等一切善行。得生人道天道乃至色界無色界。此名人天教。二說斷惑滅苦樂教。說三界不安皆如火宅之苦。令斷業惑之集。修道證滅以隨機故。所說法數一向差別。以揀邪正。以辨凡聖。以分忻厭。以明因果。說眾生五蘊都無我主。俱是形骸之色。思慮之心。從無始來因緣力故。唸唸生滅相續無窮。如水涓涓。如燈焰焰。身心假合似一似常。凡愚不覺執之為我。寶此我故即起貪(貪名利榮我)嗔(嗔違情境恐侵損我)癡(觸向錯解非理計校)等三毒。三毒擊于意識。發動身口造一切業。業成難逃(影隨形響應聲)故受五道苦樂等身(此是別業所感)三界勝劣等處(所居處此是共業所感)于所受身還執為我。還起貪等造業受報。身則生老病死。死而還生。界則成住壞空。空而覆成。劫劫生生輪迴不絕。無始無終如級井輪。都由不了此身本不是我(此上皆是前人天教中世界因果也。前但令厭下忻上。未說三界皆可厭患。又未破我。今具說之。即苦集二諦也。下破我執令修滅道二諦。明出世因果

【現代漢語翻譯】現代漢語譯本：真性之相（真實本性的顯現）。但是眾生因為迷惑本性而生起妄念，並沒有獨立的自體，所以說是『依性』（依賴於本性而生）。然而根器遲鈍的人難以立即開悟，所以暫且順應他們所見到的境界現象來說法，逐漸引導他們。所以說是『說相說』（針對現象的說法），因為還沒有完全彰顯，所以說是『密意』（隱含的意義）。這一教法中自有三種類別：第一種是人天因果教，講述善惡業報，使人明白因果不會有差錯，畏懼三惡道的痛苦，追求人天道的快樂，修習佈施、持戒、禪定等一切善行，以求得生於人道、天道乃至無（指無色界天）。這叫做人天教。第二種是說斷惑滅苦樂教，講述三界不安穩，都如同火宅一樣充滿痛苦，使人斷除產生業和迷惑的根源，修習道以證得寂滅。因為要適應不同的根器，所以所說的法門數量各有差別，用來辨別邪正，區分凡聖，分辨喜好和厭惡，闡明因果。講述眾生的五蘊（色、受、想、行、識）都沒有自主的主宰，都是形體的色身和思慮的心念，從無始以來因為因緣的作用，唸唸生滅，相續不斷，如同涓涓細流，如同燈焰閃爍。身心虛假結合，看似一體，看似恒常，凡夫愚昧不覺悟，執著它為『我』。因為珍愛這個『我』，就生起貪（貪圖名利榮耀和自我）、嗔（嗔恨違背自己心意的情境，害怕侵損自我）、癡（接觸事物時產生錯誤的理解，不合道理地計較）等三種毒。三毒衝擊意識，發動身口意造作一切業。業已造成就難以逃脫（如同影子跟隨形體，回聲響應聲音），所以承受五道的苦樂等不同的身軀（這是個別業力所感召的），三界殊勝或低劣等不同的處所（所居住的地方，這是共同業力所感召的）。對於所承受的身軀，還執著為『我』，還生起貪等，造業受報。身體則經歷生老病死，死後又再生。世界則經歷成住壞空，空后又覆成。生生世世輪迴不絕，無始無終，如同汲水井的輪子。都是因為不瞭解這個身體本來就不是『我』。（以上都是前面人天教中所說的世界因果。前面只是讓人厭惡地獄，欣求上界，沒有說三界都值得厭惡，又沒有破除『我』的執著。現在全部說出來，就是苦集二諦。下面破除『我』的執著，使人修習滅道二諦，闡明出世間的因果。）

【English Translation】 English version: The aspect of true nature (the manifestation of true inherent nature). However, sentient beings arise due to delusion about their nature, without a separate self-entity, hence it is said to be 'dependent on nature' (dependent on inherent nature for arising). However, those with dull faculties find it difficult to awaken immediately, so for the time being, teachings are given according to the realms and phenomena they perceive, gradually guiding them. Therefore, it is called 'teaching about aspects' (teachings aimed at phenomena), and because it is not yet fully revealed, it is called 'hidden meaning' (implied meaning). Within this teaching, there are three categories: The first is the teaching of cause and effect for humans and devas (gods), explaining the karmic retribution of good and evil, making people understand that cause and effect are not mistaken, fearing the suffering of the three evil paths, seeking the happiness of the human and deva realms, cultivating generosity, precepts, meditation, and all other good deeds, in order to be born in the human realm, the deva realm, and even non-being (referring to the Formless Realm devas). This is called the human-deva teaching. The second is the teaching of severing delusion and extinguishing suffering and happiness, explaining that the three realms are unstable, all like a burning house filled with suffering, causing people to sever the accumulation of karma and delusion, cultivating the path to attain extinction. Because it is necessary to adapt to different faculties, the number of teachings varies, used to distinguish between right and wrong, differentiate between the mundane and the sacred, distinguish between liking and disliking, and clarify cause and effect. It explains that the five skandhas (form, feeling, perception, volition, consciousness) of sentient beings have no autonomous master, all are the physical body and the thinking mind, from beginningless time due to the power of conditions, arising and ceasing moment by moment, continuously without end, like a trickling stream, like a flickering flame. The body and mind are falsely combined, appearing as one, appearing as constant, but ordinary fools do not realize this, clinging to it as 'I'. Because they cherish this 'I', they give rise to greed (greed for fame, profit, glory, and self), anger (anger at situations that violate their feelings, fearing infringement on the self), and delusion (incorrect understanding when encountering things, irrationally calculating) and other three poisons. The three poisons strike the consciousness, activating body, speech, and mind to create all karma. Once karma is created, it is difficult to escape (like a shadow following the body, an echo responding to sound), so they endure the different bodies of suffering and happiness in the five paths (this is caused by individual karma), and the different places of superiority or inferiority in the three realms (the places where they live, this is caused by collective karma). Regarding the body they endure, they still cling to it as 'I', and still give rise to greed and other things, creating karma and receiving retribution. The body then experiences birth, old age, sickness, and death, and is reborn after death. The world then experiences formation, existence, destruction, and emptiness, and is formed again after emptiness. Rebirth after rebirth, the cycle continues without end, without beginning or end, like a well wheel. All because they do not understand that this body is not originally 'I'. (The above are all the world's causes and effects mentioned in the previous human-deva teaching. Previously, it only made people dislike the lower realms and desire the upper realms, without saying that all three realms are worthy of dislike, and without breaking the attachment to 'I'. Now it is all said, which is the two truths of suffering and accumulation. Below, breaking the attachment to 'I', causing people to cultivate the two truths of cessation and the path, clarifying the causes and effects of transcending the world.)

。故名四諦教)不是我者。此身本因色心和合為相。今推尋分析。色有地水火風之四類。心有受(領納好惡之事)想(取像)行(造作一切)識(一一了別)之四類(此四與色都名五蘊)若皆是我。即成八我。況色中復有三百六十段骨。段段各別皮毛筋肉肝心肺腎各不相是(皮不是毛等)諸心數等亦各不同。見不是聞。喜不是怒。既有此眾多之物。不知定取何者為我。若皆是我。我即百千一身之中多主紛亂。離此之外復無別法。翻覆推我皆不可得。便悟此身心等俱是眾緣似和合相元非一體。似我人相元非我人。為誰貪嗔。為誰殺盜。誰修戒施。誰生人天(知苦集也)遂不滯心於三界有漏善惡(斷集諦也)但修無我觀智(道諦)以斷貪等止息諸業。證得我空真如。得須陀洹果。乃至滅盡患累得阿羅漢果(滅諦)灰身滅智永離諸苦(諸阿含等六百一十八卷經。婆沙俱舍等六百九十八卷論。皆唯說此小乘及前人天因果。部帙雖多理不出此也)三將識破境教(說前所說境相。若起若滅。非唯無我。亦無如上等法。但是情識虛妄變起。故云將識破境也)說上生滅等法不關真如。但各是眾生無始已來法爾有八種識。于中第八藏識。是其根本。頓變根身器界種子。轉生七識。各能變現自分所緣(眼緣色。乃至七緣八見。八緣根種器界

【現代漢語翻譯】現代漢語譯本：因此得名四諦教）。如果身體不是『我』，那麼此身原本是因為色（物質）和心（精神）的和合而顯現的。現在推尋分析，色有地、水、火、風四種元素組成；心有受（領納好惡之事）、想（取像）、行（造作一切）、識（一一了別）四種功能（這四種功能與色合稱為五蘊）。如果這些都是『我』，那就成了八個『我』。更何況色身中又有三百六十段骨頭，每一段都各不相同，面板、毛髮、肌肉、肝臟、心臟、肺、腎也互不相同（面板不是毛髮等等）。各種心念也各不相同，見不是聞，喜不是怒。既然有這麼多不同的東西，不知道應該確定哪個是『我』。如果這些都是『我』，那麼『我』就成了百千個，一個身體里有多個主人，紛亂不堪。如果離開這些之外，又沒有其他東西可以作為『我』，那麼反覆推究，『我』是不可得的。於是領悟到這身心等都是眾多因緣聚合而成的假象，原本不是一體的；看似『我』和『人』的相狀，原本不是『我』和『人』。那麼為誰貪嗔？為誰殺盜？誰修戒施？誰生人天（知道了苦和集）？於是就不再執著於三界有漏的善惡（斷除了集諦），只是修習無我的觀智（道諦），以此來斷除貪慾等，止息各種業力，證得『我』空的真如，得到須陀洹果，乃至滅盡煩惱，得到阿羅漢果（滅諦），灰身滅智，永遠脫離各種痛苦（各種《阿含經》等六百一十八卷經書，《婆沙》、《俱舍》等六百九十八卷論書，都只是講述這種小乘以及之前人天因果的道理，部帙雖然很多，但道理不出於此）。三、將識破境教（說明前面所說的境界相狀，無論是生起還是滅去，不僅沒有『我』，也沒有如上所說的各種法，這些都只是情識虛妄變現出來的。所以說『將識破境』）。說明上述生滅等法與真如無關，這些都只是眾生無始以來自然而然存在的八種識。其中第八阿賴耶識是根本，頓然變現根身、器界、種子，然後轉生出前七識，各自能夠變現自己所緣的境界（眼緣色，乃至第七識緣第八識所見，第八識緣根身、種子、器界）。

【English Translation】 English version: Hence the name 'Four Noble Truths Teaching'). If this body is not 'me', then this body originally arises from the combination of rūpa (matter) and nāma (mind). Now, upon investigation and analysis, rūpa consists of the four elements of earth, water, fire, and wind; nāma consists of the four aggregates of vedanā (feeling, experiencing pleasant and unpleasant things), saṃjñā (perception, taking images), saṃskāra (volition, creating all actions), and vijñāna (consciousness, individually distinguishing) (these four, together with rūpa, are called the five skandhas). If all these are 'me', then there would be eight 'me's. Moreover, within the rūpa body, there are three hundred and sixty segments of bones, each segment being different; skin, hair, muscles, liver, heart, lungs, and kidneys are also not the same (skin is not hair, etc.). Various mental states are also different; seeing is not hearing, joy is not anger. Since there are so many different things, it is not known which one should be determined as 'me'. If all these are 'me', then 'I' would become hundreds and thousands, with multiple masters within one body, causing confusion. If there is nothing else apart from these that can be taken as 'me', then upon repeated investigation, 'me' is unattainable. Thus, one realizes that this body and mind are merely illusory combinations of numerous conditions, originally not a single entity; the appearance of 'self' and 'person' is originally not 'self' and 'person'. Then, for whom is there greed and hatred? For whom is there killing and stealing? Who cultivates precepts and giving? Who is born in the realms of humans and devas (knowing suffering and its origin)? Therefore, one no longer clings to the conditioned good and evil of the three realms (cutting off the truth of the origin of suffering), but only cultivates the wisdom of non-self (the truth of the path), thereby cutting off greed and other defilements, ceasing all karmic actions, realizing the true suchness of emptiness of self, attaining the result of Srotapanna, and even extinguishing all afflictions, attaining the result of Arhat (the truth of cessation), with the body reduced to ashes and wisdom extinguished, forever liberated from all suffering (Various Āgama Sutras, etc., six hundred and eighteen volumes of scriptures; Abhidharma-kośa, etc., six hundred and ninety-eight volumes of treatises, all only explain this Theravada and the previous causes and effects of humans and devas; although the collections are numerous, the principles do not go beyond this). 3. The Teaching of Using Consciousness to Break Through the Realm (explaining the aforementioned characteristics of the realm, whether arising or ceasing, not only is there no 'self', but there are also no such dharmas as mentioned above; these are all merely illusory transformations of emotional consciousness. Therefore, it is said 'using consciousness to break through the realm'). Explaining that the aforementioned dharmas of arising and ceasing are unrelated to true suchness; these are all merely the eight kinds of consciousness that have naturally existed in sentient beings since beginningless time. Among them, the eighth, Ālaya consciousness, is the root, instantly transforming roots, body, realms, and seeds, and then giving rise to the first seven consciousnesses, each capable of transforming its own object of perception (the eye perceives form, and so on, until the seventh consciousness perceives what the eighth consciousness sees, and the eighth consciousness perceives roots, body, seeds, and realms).

)此八識外都無實法。問如何變耶。答我法分別熏習力故。諸識生時變似我法。六七二識無明覆故。緣此執為實我實法。如患(病重心昏見異色人物)夢(夢相所見可知)者。患夢力故。心似種種外境相現。夢時執為實有外物。寤來方知唯夢所變。我此身相及於外境。亦復如是。唯識所變。迷故執有我及諸境。既悟本無我法唯有心識。遂依此二空之智。修唯識觀及六度四攝等行。漸漸伏斷煩惱所知二障。證二空所顯真如。十地圓滿。轉八識成四智菩提也。真如障盡。成法性身大涅槃也。解深密等數十本經。瑜伽唯識數百卷論。所說之理。不出此也。此上三類都為第一密意依性說相教。然唯第三將識破境教。與禪門息妄修心宗而相扶會。以知外境皆空故不修外境事相。唯息妄修心也。息妄者。息我法之妄。修心者。修唯識之心。故同唯識之教。既與佛同。如何毀他漸門息妄看凈時時拂拭凝心住心專注一境及跏趺調身調息等也。此等種種方便。悉是佛所勸贊。凈名云。不必坐不必不坐。坐與不坐任逐機宜。凝心運心各量習性。當高宗大帝乃至玄宗朝時。圓頓本宗未行北地。唯神秀禪師大揚漸教。為二京法主三帝門師。全稱達摩之宗。又不顯即佛之旨。曹溪荷澤。恐圓宗滅絕。遂呵毀住心伏心等事。但是除病。非除法也。況

此之方便本是五祖大師教授。各皆印可為一方師。達摩以壁觀教人安心。外止諸緣內心無喘。心如墻壁可以入道。豈不正是坐禪之法。又廬山遠公與佛陀耶舍二梵僧所譯達摩禪經兩卷。具明坐禪門戶漸次方便。與天臺及佚秀門下意趣無殊。故四祖數十年中脅不至席。即知了與不了之宗。各由見解深淺。不以調與不調之行而定法義。偏圓但自隨病對治。不須贊此毀彼(此注通前敘。有人問難余云。何以勸坐禪者。余今以此答也)二密意破相顯性教(據真實了義。即妄執本空更無可破。無漏諸法本是真性。隨緣妙用永不斷絕。又不應破。但為一類眾生執虛妄相障真實性難得玄悟。故佛且不揀善惡垢凈性相一切呵破。以真性及妙用不無。而且云無。故云密意。又意在顯性。語乃破相。意不形於言中。故云密也)說前教中所變之境既皆虛妄。能變之識豈獨真實。心境互依空而似有故也。且心不孤起。托境方生。境不自生。由心故現。心空即境謝。境滅即心空。未有無境之心。曾無無心之境。如夢見物似能見所見之殊。其實同一虛妄都無所有。諸識諸境亦復如是。以皆假託眾緣無自性故。未曾有一法不從因緣生。是故一切法無不是空者。凡所有相皆是虛妄。是故空中無色。無眼耳鼻舌身意。無十八界。無十二因緣。無四諦。無智

【現代漢語翻譯】現代漢語譯本：這種方便法門，本來是五祖大師所教授的。各位都認可可以成為一方的導師。Bodhidharma（菩提達摩，禪宗初祖）用壁觀的方式教人安心，對外斷絕各種因緣，內心沒有喘息。心如墻壁一樣，就可以入道。這難道不正是坐禪的方法嗎？而且Lushan Yuangong（廬山遠公，東晉高僧慧遠）與Buddhayasha（佛陀耶舍，北涼時期來華的罽賓高僧）兩位梵僧所翻譯的《達摩禪經》兩卷，詳細說明了坐禪的門徑和漸進的方便法門，與天臺宗以及佚秀門下的意趣沒有差別。所以四祖Daoxin（道信，禪宗四祖）幾十年中身體不靠著蓆子。由此可知，瞭解與不瞭解宗義，各自由於見解的深淺，不以調和與不調和的行為來確定法義。偏頗與圓滿，只是根據病癥來對癥治療，不需要讚揚這個而譭謗那個（這段註釋貫通前面的敘述。有人問難我，說：『為什麼要勸人坐禪呢？』我現在用這個來回答）。二、密意破相顯性教（根據真實了義，那麼妄執本來是空，更沒有什麼可以破除的。無漏的諸法，本來就是真性，隨著因緣而產生的妙用永遠不會斷絕，也不應該破除。只是因為一類眾生執著虛妄的相，障礙了真實的自性，難以獲得玄妙的領悟，所以佛才不區分善惡垢凈性相，一切都加以呵斥破除。因為真性和妙用不是沒有，而且還說沒有，所以說是密意。而且意在顯現自性，語言卻在破除表相，意圖沒有在言語中直接表達出來，所以說是『密』）。說前面教中所變現的境界既然都是虛妄的，那麼能變現的識難道就真實嗎？心和境互相依賴，在空的基礎上顯得好像存在一樣。而且心不是孤立產生的，依靠境界才產生。境界不是自己產生的，由心而顯現。心空了，境界就消失；境界滅了，心也就空了。沒有無境的心，也從來沒有無心的境。如同夢中見到事物，好像能見和所見不同，其實都是一樣的虛妄，什麼都沒有。各種識和各種境也是這樣，因為都是假借各種因緣，沒有自性的緣故。從來沒有一種法不是從因緣而生的。所以一切法沒有不是空的。凡是所有相，都是虛妄的。所以空中沒有色，沒有眼耳鼻舌身意，沒有十八界，沒有十二因緣，沒有四諦，沒有智慧。

【English Translation】 English version: This expedient method was originally taught by the Fifth Patriarch, Great Master Hongren (五祖大師). Each of you is approved to be a teacher in one region. Bodhidharma (達摩, the first patriarch of Zen Buddhism) taught people to pacify their minds through wall-gazing, externally ceasing all conditions and internally having no breath. The mind is like a wall, and one can enter the path. Isn't this precisely the method of seated meditation? Moreover, the two volumes of the Dharma Meditation Sutra translated by Lushan Yuangong (廬山遠公, the eminent monk Huiyuan of the Eastern Jin Dynasty) and Buddhayasha (佛陀耶舍, a Kasmiri monk who came to China during the Northern Liang Dynasty) clearly explain the gateways to seated meditation and gradual expedient methods, which are no different from the intentions of the Tiantai school and the disciples of Yixiu. Therefore, the Fourth Patriarch Daoxin (道信, the Fourth Patriarch of Zen Buddhism) did not rest his side on the mat for decades. From this, it can be known that understanding or not understanding the doctrine depends on the depth of one's understanding, and the meaning of the Dharma is not determined by whether one's practice is harmonious or not. Partiality and completeness are simply treatments tailored to the illness; there is no need to praise this and criticize that (this note connects to the preceding narrative. Someone questioned me, saying, 'Why do you encourage seated meditation?' I am now answering with this). 2. The Teaching of Hidden Meaning, Destroying Appearances, and Revealing the Nature (According to the true and ultimate meaning, clinging to delusion is originally empty, and there is nothing more to destroy. The undefiled dharmas are originally the true nature, and the wonderful function arising from conditions is eternally uninterrupted and should not be destroyed. It is only because a certain type of sentient beings clings to false appearances, obstructing the true nature and making it difficult to attain profound enlightenment, that the Buddha does not distinguish between good and evil, defilement and purity, nature and appearance, and scolds and destroys everything. Because the true nature and wonderful function are not non-existent, and yet it is said that they are non-existent, it is called hidden meaning. Moreover, the intention is to reveal the nature, but the language is destroying appearances. The intention is not directly expressed in the words, so it is called 'hidden'). It is said that since the realms transformed in the previous teachings are all illusory, how can the consciousness that transforms them alone be real? The mind and the realm rely on each other, appearing to exist on the basis of emptiness. Moreover, the mind does not arise in isolation; it arises by relying on the realm. The realm does not arise by itself; it is manifested by the mind. When the mind is empty, the realm disappears; when the realm is extinguished, the mind is also empty. There is no mind without a realm, and there has never been a realm without a mind. Like seeing things in a dream, it seems that the seer and the seen are different, but in reality, they are the same illusion, and there is nothing at all. All consciousnesses and all realms are also like this, because they are all borrowed from various conditions and have no self-nature. There has never been a single dharma that does not arise from conditions. Therefore, all dharmas are not empty. All appearances are illusory. Therefore, in emptiness, there is no form, no eye, ear, nose, tongue, body, or mind, no eighteen realms, no twelve links of dependent origination, no four noble truths, no wisdom.

。亦無得。無業。無報。無修。無證。生死涅槃平等如幻。但以不住一切無執無著而為道行。諸部般若千餘卷經。及中百門等。三論廣百論等。皆說此也(智度論百卷。亦說此理。但論主通達不執。故該收大小乘法相[淴-心+目]同后一真性宗)此教與禪門泯絕無寄宗全同。既同世尊所說菩薩所弘。云何漸門禪主及講習之徒。每聞此說。即謗云。撥無因果。佛自云。無業無報。豈邪見乎。若云佛說此言自有深意者。豈禪門此說無深意耶。若云我曾推徴覺無深意者。自是汝遇不解之流。但可嫌人。豈可斥法。此上一教據佛本意雖不相違。然後學所傳多執文迷旨。或各執一見彼此相非。或二皆泛信渾沌不曉。故龍樹提婆等菩薩。依破相教廣說空義。破其執有令洞然解于真空。真空者是不違有之空也。無著天親等菩薩。依唯識教廣說名相。分析性相不同染凈各別。破其執空令歷然解于妙有。妙有者是不違空之有也。雖各述一義而舉體圓具。故無違也。問若爾何故已後有清辨護法等諸論師互相破耶。答此乃是相成。不是相破。何者。以末學人根器漸鈍互執空有故。清辨等破定有之相。令盡徹至畢竟真空。方乃成彼緣起妙有。護法等破斷滅偏空意存妙有。妙有存故。方乃是彼無性真空。文即相破。意即相成(敘前疑南北禪門相

【現代漢語翻譯】現代漢語譯本：也沒有獲得，沒有業，沒有報應，沒有修行，沒有證悟。生死和涅槃平等如幻象。只是以不住於一切，沒有執著和貪戀作為修道的行為。諸部《般若經》千餘卷，以及《中論》、《百論》等，《三論》、《廣百論》等，都闡述了這個道理（《智度論》百卷，也闡述了這個道理，但論主通達而不執著，所以涵蓋了大小乘的法相，與後來的「一真性宗」相同）。這種教義與禪宗的「泯絕無寄宗」完全相同。既然與世尊所說的、菩薩所弘揚的相同，為什麼漸門禪的主持者和講習的人，每當聽到這種說法，就誹謗說：『否定因果』？佛自己說『無業無報』，難道是邪見嗎？』如果說佛說這些話自有深意，難道禪宗的這種說法就沒有深意嗎？如果說我曾經推究覺悟而沒有深意，那只是你遇到了不理解的人。只能責怪人，怎麼能指責佛法呢？以上這一教義，根據佛的本意雖然不相違背，然而後來的學習者所傳授的，大多執著于文字而迷惑于旨意，或者各自執著於一種見解而互相否定，或者兩者都泛泛地相信而渾沌不曉。所以龍樹（Nagarjuna）菩薩、提婆（Aryadeva）菩薩等，依據破相教義廣泛地闡述空義，破除他們執著于有的觀念，使他們徹底地理解真空。真空是不違背有的空。無著（Asanga）菩薩、天親（Vasubandhu）菩薩等，依據唯識教義廣泛地闡述名相，分析自性與現象的不同，染污與清凈的差別，破除他們執著于空的觀念，使他們清楚地理解妙有。妙有是不違背空的有。雖然各自闡述一種義理，但整體上是圓滿具備的，所以沒有違背。問：如果這樣，為什麼後來的清辨（Bhavaviveka）、護法（Dharmapala）等諸位論師互相破斥呢？答：這乃是互相成就，不是互相破斥。為什麼呢？因為後來的學習者根器逐漸遲鈍，互相執著于空有，所以清辨等破除固定存在的相，使之徹底地達到畢竟真空，才能成就那緣起妙有。護法等破除斷滅的偏空，意在儲存妙有，妙有存在，才能是那無自性的真空。文字上是互相破斥，意義上是互相成就（敘述先前懷疑南北禪門互相...） English version: There is also no attainment, no karma, no retribution, no cultivation, no realization. Samsara and Nirvana are equal like illusions. Only by dwelling nowhere, without attachment or clinging, is the practice of the path. The Prajna Sutras in various sections, more than a thousand volumes, as well as the Madhyamaka-karika, the Shatashastra, etc., the Tri-shastra, the Guang Bai Lun, etc., all explain this principle (the Mahaprajnaparamita-shastra in one hundred volumes also explains this principle, but the author of the treatise is thoroughly understanding and non-attached, so it encompasses the Dharma characteristics of both the Mahayana and Hinayana, similar to the later 'One True Nature School'). This teaching is completely the same as the Chan school's 'Extinction and Non-reliance School'. Since it is the same as what the World Honored One (Shijun, another name for Buddha) spoke and what the Bodhisattvas propagated, why do the masters of the gradual school of Chan and those who study and practice it, whenever they hear this teaching, slander it, saying, 'Denying cause and effect'? The Buddha himself said, 'No karma, no retribution,' is that not a heretical view?' If they say that the Buddha spoke these words with profound meaning, does the Chan school's teaching not have profound meaning? If they say that I have investigated enlightenment and found no profound meaning, that is only because you have encountered those who do not understand. You can only blame people, how can you criticize the Dharma? The above teaching, according to the Buddha's original intention, is not contradictory, but the later teachings are mostly attached to the words and confused about the meaning, or each clings to one view and denies the other, or both vaguely believe and are confused and do not understand. Therefore, Bodhisattva Nagarjuna (Longshu) and Bodhisattva Aryadeva (Tiba), based on the teaching of breaking appearances, extensively explain the meaning of emptiness, breaking their attachment to the concept of existence, so that they thoroughly understand true emptiness. True emptiness is emptiness that does not contradict existence. Bodhisattva Asanga (Wuzhuo) and Bodhisattva Vasubandhu (Tianqin), based on the Yogacara teaching, extensively explain names and forms, analyzing the differences between self-nature and phenomena, the differences between defilement and purity, breaking their attachment to the concept of emptiness, so that they clearly understand wonderful existence. Wonderful existence is existence that does not contradict emptiness. Although each expounds one meaning, the whole is completely complete, so there is no contradiction. Question: If so, why did the later commentators such as Bhavaviveka (Qingbian) and Dharmapala (Hufa) refute each other? Answer: This is mutual accomplishment, not mutual refutation. Why? Because later learners have gradually dull faculties and mutually cling to emptiness and existence, so Bhavaviveka and others break the fixed appearance of existence, so that it thoroughly reaches ultimate true emptiness, and then can accomplish that dependent arising wonderful existence. Dharmapala and others break the annihilationist biased emptiness, intending to preserve wonderful existence, and because wonderful existence exists, it is that selflessness true emptiness. The words are mutually refuting, but the meanings are mutually accomplishing (describing the previous suspicion of the mutual...

【English Translation】 There is also no attainment, no karma, no retribution, no cultivation, no realization. Samsara and Nirvana are equal like illusions. Only by dwelling nowhere, without attachment or clinging, is the practice of the path. The Prajna Sutras in various sections, more than a thousand volumes, as well as the Madhyamaka-karika, the Shatashastra, etc., the Tri-shastra, the Guang Bai Lun, etc., all explain this principle (the Mahaprajnaparamita-shastra in one hundred volumes also explains this principle, but the author of the treatise is thoroughly understanding and non-attached, so it encompasses the Dharma characteristics of both the Mahayana and Hinayana, similar to the later 'One True Nature School'). This teaching is completely the same as the Chan school's 'Extinction and Non-reliance School'. Since it is the same as what the World Honored One (Shijun, another name for Buddha) spoke and what the Bodhisattvas propagated, why do the masters of the gradual school of Chan and those who study and practice it, whenever they hear this teaching, slander it, saying, 'Denying cause and effect'? The Buddha himself said, 'No karma, no retribution,' is that not a heretical view?' If they say that the Buddha spoke these words with profound meaning, does the Chan school's teaching not have profound meaning? If they say that I have investigated enlightenment and found no profound meaning, that is only because you have encountered those who do not understand. You can only blame people, how can you criticize the Dharma? The above teaching, according to the Buddha's original intention, is not contradictory, but the later teachings are mostly attached to the words and confused about the meaning, or each clings to one view and denies the other, or both vaguely believe and are confused and do not understand. Therefore, Bodhisattva Nagarjuna (Longshu) and Bodhisattva Aryadeva (Tiba), based on the teaching of breaking appearances, extensively explain the meaning of emptiness, breaking their attachment to the concept of existence, so that they thoroughly understand true emptiness. True emptiness is emptiness that does not contradict existence. Bodhisattva Asanga (Wuzhuo) and Bodhisattva Vasubandhu (Tianqin), based on the Yogacara teaching, extensively explain names and forms, analyzing the differences between self-nature and phenomena, the differences between defilement and purity, breaking their attachment to the concept of emptiness, so that they clearly understand wonderful existence. Wonderful existence is existence that does not contradict emptiness. Although each expounds one meaning, the whole is completely complete, so there is no contradiction. Question: If so, why did the later commentators such as Bhavaviveka (Qingbian) and Dharmapala (Hufa) refute each other? Answer: This is mutual accomplishment, not mutual refutation. Why? Because later learners have gradually dull faculties and mutually cling to emptiness and existence, so Bhavaviveka and others break the fixed appearance of existence, so that it thoroughly reaches ultimate true emptiness, and then can accomplish that dependent arising wonderful existence. Dharmapala and others break the annihilationist biased emptiness, intending to preserve wonderful existence, and because wonderful existence exists, it is that selflessness true emptiness. The words are mutually refuting, but the meanings are mutually accomplishing (describing the previous suspicion of the mutual...

競今於此決也)由妙有真空有二義故。一極相違義。謂互相害全奪永盡。二極相順義。謂冥合一相舉體全攝。若不相奪全盡無。以舉體全收故極相違方極順也。龍樹無著等就極順門故相成。清辨護法等據極違門故相破。違順自在成破無礙。即于諸法無不和會耳。哀哉此方兩宗後學經論之者。相非相斥不異仇讎。何時得證無生法忍。今頓漸禪者亦復如是。努力通鑑勿偏局也。問西域先賢相破。既是相成。豈可此方相非便成相嫉。答如人飲水冷暖自知。各各觀心各各察念。留藥防病不為健人。立法防奸不為賢士。三顯示真心即性教(直指自心即是真性。不約事相而示。亦不約心相而示。故云即性。不是方便隱密之意。故云顯示也)此教說一切眾生皆有空寂真心。無始本來性自清凈(不因斷惑成凈。故云性凈。寶性論云。清凈有二。一自性清凈。二離垢清凈。勝鬘云。自性清凈心難可了知。此心為煩惱所染。亦難可了知。釋云。此心超出前空有二宗之理。故難可了知也)明明不昧了了常知(下引佛說)盡未來際常住不滅。名為佛性。亦名如來藏。亦名心地(達摩所傳是此心也)從無始際妄想翳之。不自證得耽著生死。大覺慜之出現於世。為說生死等法一切皆空。開示此心全同諸佛。如華嚴經出現品云。佛子。無一眾生而不具

{ "translations": [ "現代漢語譯本：", "（現在就在這裡做出決斷）因為『妙有』（Wonderful Existence）和『真空』（True Emptiness）有兩重含義。一是『極相違義』（extremely contradictory meaning），指互相損害、完全剝奪、永遠消盡。二是『極相順義』（extremely harmonious meaning），指冥合為一相，整體完全攝入。如果不互相剝奪、完全消盡，就無法整體完全收攝，所以極其相反才能極其相順。龍樹（Nagarjuna，中觀學派創始人）和無著（Asanga，瑜伽行派創始人）等人是從極其相順的角度出發，所以互相成就。清辨（Bhavaviveka，中觀自續派代表人物）和護法（Dharmapala，唯識學派代表人物）等人是根據極其相違的角度出發，所以互相破斥。違背與順從自在，成就與破斥沒有障礙，就能在諸法中無不和諧融會。可悲啊，此方（指中國）兩宗的後學之人，研習經論卻互相誹謗、互相排斥，如同仇敵一般。何時才能證得無生法忍（anutpattika-dharma-ksanti，對諸法不生不滅的深刻體悟）？現在頓悟禪和漸悟禪的修行者也同樣如此。努力通盤瞭解，不要有所偏頗。", "問：西域（指印度）的先賢互相破斥，既然也是互相成就，難道此方互相誹謗就變成了互相嫉恨？", "答：如同人飲水，冷暖自知。各自觀照內心，各自審察念頭。留下藥物是爲了預防疾病，不是爲了健康的人。制定法律是爲了防止奸邪，不是爲了賢士。", "三、顯示真心即性教（Revealing the True Mind, the Teaching of Essence）(直接指出自心就是真性，不依據事相來顯示，也不依據心相來顯示，所以說是『即性』。不是方便隱秘的意思，所以說是『顯示』)。此教說一切眾生皆有空寂真心（empty and quiescent true mind）。無始以來，本性自清凈（primordially pure in nature）（不是因為斷除迷惑才成就清凈，所以說是『性凈』。寶性論（Ratnagotravibhāga）說：清凈有二，一是自性清凈，二是離垢清凈。勝鬘經（Śrīmālādevī Siṃhanāda Sūtra）說：自性清凈心難以了知，此心為煩惱所染，也難以了知。解釋說：此心超出了前空有二宗的道理，所以難以了知）。明明不昧，了了常知（下面引用佛說），盡未來際常住不滅，名為佛性（Buddha-nature），也名如來藏（Tathāgatagarbha），也名心地（mind-ground）（達摩（Bodhidharma）所傳的就是此心）。從無始以來被妄想遮蔽，不能自己證得，貪戀執著生死。大覺者（指佛陀）憐憫他們，出現於世，為他們說生死等法一切皆空，開示此心完全等同諸佛。如華嚴經（Avataṃsaka Sūtra）出現品說：佛子，沒有一個眾生不具", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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有如來智慧。俱以妄想執著而不證得。若離妄想。一切智。自然智。無礙智。即得現前譬如有大經卷(喻佛智慧)量等三千大千世界(智體無邊廓周法界)書寫三千大千世界中事一切皆盡(喻體上本有恒沙功德恒沙妙用也)。此大經卷。雖復量等大千世界。而全住在一微塵中(喻佛智。全在眾生身中圓滿具足也)如一微塵(舉一眾生為例)一切微塵皆亦如是。時有一人。智慧明達(喻世尊也)具足成就清凈天眼。見此經卷在微塵內(天眼力隔障見色。喻佛眼力隔煩惱見佛智也)于諸眾生無少利益(喻迷時都不得其用。與無不別)即起方便破彼微塵(喻說法除障)出此大經卷。令諸眾生普得饒益(云云乃至)如來智慧亦復如是。無量無礙普能利益一切眾生(合書寫三千世界事)具足在於眾生身中(合微塵中)但諸凡愚妄想執著。不知不覺不得利益。爾時如來以無障礙清凈智眼。普觀法界一切眾生。而作是言。奇哉奇哉。此諸眾生。云何具有如來智慧。愚癡迷惑不知不見。我當教以聖道。令其永離妄想執著。自於身中得見如來廣大智慧與佛無異。即教彼眾生修習聖道(六波羅蜜三十七道品等)令離妄想。離妄想已證得如來無量智慧利益安樂一切眾生。問上既云性自了了常知。何須諸佛開示。答此言知者。不是證知。意說真

【現代漢語翻譯】現代漢語譯本具有如來智慧（Tathagata-jnana），卻因為妄想執著而不能證得。如果離開妄想，一切智（Sarvajna）、自然智（Svabhavajnana）、無礙智（Anavarana-jnana）就能立刻顯現。譬如有一部巨大的經卷（比喻佛的智慧），大小相當於三千大千世界（智體的無邊無際，周遍法界），書寫了三千大千世界中的一切事物，全部詳盡（比喻本體上本有恒河沙數般的功德和妙用）。這部巨大的經卷，雖然大小相當於大千世界，卻完全存在於一粒微塵之中（比喻佛的智慧，完全在眾生身中圓滿具足）。就像這一粒微塵（以一個眾生為例），一切微塵也都如此。這時有一個人，智慧明達（比喻世尊），具足成就清凈天眼（Divyacaksu），看見這部經卷在微塵之內（天眼的力量能夠隔著障礙看見事物，比喻佛眼的力量能夠隔著煩惱看見佛的智慧），對眾生沒有絲毫利益（比喻迷惑時都不能使用它，和沒有沒什麼區別），於是就想辦法破開那粒微塵（比喻說法去除障礙），取出這部巨大的經卷，讓眾生普遍得到利益（等等）。如來的智慧也是這樣，無量無礙，普遍能夠利益一切眾生（相當於書寫了三千世界的事物），具足存在於眾生的身中（相當於在微塵中），但是凡夫愚昧，妄想執著，不知不覺，得不到利益。這時如來用無障礙的清凈智慧之眼，普遍觀察法界一切眾生，然後說：『奇哉奇哉！這些眾生，怎麼會具有如來的智慧，卻愚癡迷惑，不知不見？我應當教導他們聖道，讓他們永遠離開妄想執著，自己在身中得見如來廣大的智慧，與佛沒有差別。』於是教導那些眾生修習聖道（六波羅蜜（Sat-paramita）、三十七道品（Bodhipaksadharma）等），讓他們離開妄想。離開妄想之後，就證得如來無量的智慧，利益安樂一切眾生。問：上面既然說『自性本來明瞭常知』，為什麼還需要諸佛開示？答：這裡說的『知』，不是證知，意思是說真如（Tathata）

【English Translation】 English version They possess Tathagata-jnana (the wisdom of the Thus-Come One), but due to delusional thoughts and attachments, they fail to realize it. If they abandon delusional thoughts, Sarvajna (omniscience), Svabhavajnana (natural wisdom), and Anavarana-jnana (unobstructed wisdom) will immediately manifest. For example, there is a vast scripture (representing the wisdom of the Buddha), its size equivalent to three thousand great chiliocosms (the boundless nature of wisdom, pervading the entire Dharma realm), containing a complete and detailed account of everything within those three thousand great chiliocosms (representing the inherent merits and wondrous functions of the essence). This vast scripture, though equivalent in size to a great chiliocosm, resides entirely within a single mote of dust (representing the Buddha's wisdom, fully and perfectly present within the bodies of all beings). Just as with this one mote of dust (taking one being as an example), so it is with all motes of dust. At that time, there is a person of clear and bright wisdom (representing the World-Honored One), fully endowed with the pure Divyacaksu (divine eye), who sees this scripture within the mote of dust (the power of the divine eye to see through obstacles, representing the Buddha's eye to see the Buddha's wisdom through afflictions), yet it brings no benefit to beings (representing that when deluded, it cannot be used at all, no different from not having it). Therefore, he devises a means to break open that mote of dust (representing teaching the Dharma to remove obstacles), and brings forth this vast scripture, enabling all beings to universally receive its benefits (and so on). The wisdom of the Tathagata is also like this, immeasurable and unobstructed, universally able to benefit all beings (corresponding to writing about the affairs of the three thousand worlds), fully present within the bodies of beings (corresponding to being within the mote of dust), but because ordinary people are foolish, with delusional thoughts and attachments, they are unaware and do not receive its benefits. At that time, the Tathagata, with unobstructed and pure wisdom eyes, universally observes all beings in the Dharma realm, and says: 'How wondrous, how wondrous! How can these beings possess the wisdom of the Tathagata, yet be foolish and deluded, unaware and unseeing? I shall teach them the holy path, so that they may forever abandon delusional thoughts and attachments, and within their own bodies see the vast wisdom of the Tathagata, no different from the Buddha.' Thus, he teaches those beings to cultivate the holy path (the Six Paramitas (Sat-paramita), the Thirty-Seven Limbs of Enlightenment (Bodhipaksadharma), etc.), so that they may abandon delusional thoughts. Having abandoned delusional thoughts, they realize the immeasurable wisdom of the Tathagata, benefiting and bringing happiness to all beings. Question: Since it is said above that 'the self-nature is inherently clear and always knows,' why is it necessary for the Buddhas to reveal it? Answer: The 'knowing' spoken of here is not realized knowing, but refers to the True Thusness (Tathata).

性不同虛空木石。故云知也。非如緣境分別之識。非如照體了達之智。直是一真如之性。自然常知。故馬鳴菩薩云。真如者自體真實識知。華嚴迴向品亦云。真如照明為性。又據問明品說。知與智異。智局于聖不通於凡。知即凡聖皆有。通於理智。故覺首等九菩薩問文殊師利言。云何佛境界智(證悟之智)云何佛境界知(本有真心)文殊答智云。諸佛智自在三世無所礙(過去未來現在事。無不了達。故自在無礙)答知云。非識所能識(不可識識者。以識屬分別。分別即非真知。真知唯無念。方見也)亦非心境界(不可以智知。謂若以智證之。即屬所證之境。真知非境界。故不可以智證。瞥起照心。即非真知也。故經云。自心取自心。非幻成幻法。論云。心不見心。荷澤大師云。擬心即差。故北宗看心是失真旨。心若可看。即是境界。故此云非心境界)其性本清凈(不待離垢惑方凈。不待斷疑濁方清。故云本清凈也。就寶性論中。即揀非離垢之凈。是彼性凈。故云。其性本清凈)開示諸群生(既云。本凈不待斷障。即知群生本來皆有。但以惑翳而不自悟。故佛開示皆令悟入。即法華中開示悟入佛之知見。如上所引。佛本出世只為此事也。彼云。使得清凈者。即寶性中離垢清凈也。此心雖自性清凈。終須悟修方得性相圓凈

【現代漢語翻譯】現代漢語譯本『性不同虛空木石』，所以說是『知』（覺性）。這不像攀緣外境分別事物的『識』（分別意識），也不像照見本體通達真理的『智』（智慧）。它直接就是一真如（不生不滅的真如實性）之性，自然而然地常知常覺。所以馬鳴菩薩說：『真如的自性是真實識知。』《華嚴經·迴向品》也說：『真如以照明為性。』又根據《問明品》所說，『知』與『智』不同。『智』侷限於聖人，凡人沒有；而『知』則是凡聖皆有，通於理智（理性與智慧）。所以覺首等九位菩薩問文殊師利（智慧第一的菩薩）說：『什麼是佛境界智（證悟的智慧）？什麼是佛境界知（本有的真心）？』文殊菩薩回答『智』說：『諸佛的智慧自在，對過去、現在、未來三世沒有阻礙（對過去、未來、現在的事情，沒有不通達的，所以自在無礙）。』回答『知』說：『不是識所能認識的（不可以識來認識它，因為識屬於分別，分別就不是真知，真知只有在無念時才能顯現）。也不是心的境界（不可以用智來認知它，如果用智來證悟它，那就屬於所證悟的境界了，而真知不是境界，所以不可以用智來證悟。稍微生起照見的心，就不是真知了）。』所以經中說：『自心取自心，非幻成幻法。』《楞伽經》說：『心不見心。』荷澤大師說：『擬心即差（想要用心去揣測，就錯了）。』所以北宗禪（禪宗的一個派別）看心是失去了真旨。心如果可以看，那就是境界了。所以這裡說『非心境界』。『其性本清凈』（不是等待離開垢惑才清凈，不是等待斷除疑慮污濁才清凈，所以說是『本清凈』。就《寶性論》中來說，這是揀擇不是離垢的清凈，而是自性清凈。所以說『其性本清凈』）。『開示諸群生』（既然說是『本凈』，不等待斷除障礙，就知道眾生本來都有，只是被迷惑遮蔽而不能自己覺悟，所以佛開示，都是爲了讓眾生悟入，也就是《法華經》中開示悟入佛的知見。如上面所引用的，佛本來出世只是爲了這件事。其中說『使得清凈』，就是《寶性論》中離垢的清凈。這個心雖然自性清凈，最終需要悟修才能使自性與現象都圓滿清凈）。

【English Translation】 English version 『Its nature is different from void, wood, and stone.』 Therefore, it is called 『knowing』 (awareness). This is not like the 『consciousness』 (discriminating consciousness) that clings to external objects and distinguishes things, nor is it like the 『wisdom』 (intelligence) that illuminates the essence and comprehends the truth. It is directly the nature of One True Thusness (the unchanging and unperishable True Thusness nature), naturally and constantly knowing. Therefore, Bodhisattva Ashvaghosa (馬鳴菩薩) said: 『The self-nature of True Thusness is truly knowing.』 The 『Returning Merit Chapter』 of the Avatamsaka Sutra (《華嚴經·迴向品》) also says: 『True Thusness takes illumination as its nature.』 Furthermore, according to what is said in the 『Questioning and Clarification Chapter,』『knowing』 and 『wisdom』 are different. 『Wisdom』 is limited to sages, and ordinary people do not have it; while 『knowing』 is possessed by both sages and ordinary people, encompassing both reason and wisdom. Therefore, Bodhisattva Jue Shou (覺首) and the other eight Bodhisattvas asked Manjushri (文殊師利), the foremost in wisdom: 『What is the wisdom of the Buddha's realm (證悟之智)? What is the knowing of the Buddha's realm (本有真心)?』 Manjushri Bodhisattva answered regarding 『wisdom』: 『The wisdom of all Buddhas is unhindered in the three times of past, present, and future (過去未來現在事. There is nothing that is not understood, therefore it is unhindered).』 Answering regarding 『knowing』: 『It cannot be known by consciousness (不可識識者. Because consciousness belongs to discrimination, and discrimination is not true knowing. True knowing can only be seen in non-thought). Nor is it a realm of the mind (不可以智知. If one uses wisdom to realize it, then it belongs to the realm of what is realized, but true knowing is not a realm, so it cannot be realized by wisdom. The slightest arising of an illuminating mind is not true knowing).』 Therefore, the sutra says: 『The mind takes the mind, non-illusion becomes illusory dharma.』 The Lankavatara Sutra (《楞伽經》) says: 『The mind does not see the mind.』 Master Heze (荷澤大師) said: 『To try to grasp it with the mind is to err (擬心即差).』 Therefore, the Northern School of Chan (北宗禪) (a branch of Chan Buddhism) seeing the mind is losing the true meaning. If the mind can be seen, then it is a realm. Therefore, it is said here, 『not a realm of the mind.』『Its nature is originally pure (其性本清凈).』 (It does not wait to be free from defilements to be pure, it does not wait to cut off doubts and turbidity to be clear, therefore it is said to be 『originally pure.』 In the context of the Ratnagotravibhāga (《寶性論》), this is distinguishing it from the purity of being free from defilements, but rather it is self-nature purity. Therefore, it is said, 『Its nature is originally pure.』) 『Reveal and instruct all sentient beings (開示諸群生).』 (Since it is said to be 『originally pure,』 not waiting to cut off obstacles, it is known that all sentient beings originally have it, but they are obscured by delusion and cannot awaken themselves. Therefore, the Buddha reveals and instructs, all to lead sentient beings to awaken and enter, which is the opening, revealing, awakening, and entering into the Buddha's knowledge and vision in the Lotus Sutra (《法華經》). As quoted above, the Buddha originally appeared in the world only for this matter. The phrase 『to make pure』 refers to the purity of being free from defilements in the Ratnagotravibhāga. Although this mind is pure in its self-nature, it ultimately requires awakening and cultivation to make both self-nature and phenomena perfectly pure.)

。故數十本經論。皆說二種清凈二種解脫。今時學淺之人。或只知離垢清凈。離垢凈解脫。故毀禪門即心即佛。或只知自性清凈。性凈解脫。故輕於教相。斥于持律。坐禪調伏等行不知必須頓悟自性清凈性自解脫。漸修令得離垢清凈。離障解脫。成圓滿清凈究竟解脫。若身若心無所壅滯。同釋迦佛也)。

寶藏論亦云。知有有壞。知無無敗(此皆能知有無之智)真知之知。有無不計(既不計有無即自性無分別之知)如是開示靈知之心。即是真性與佛無異。故顯示真心即性教也。華嚴密嚴圓覺佛頂勝鬘如來藏法華涅槃等四十餘部經。寶性佛性起信十地法界涅槃等十五部論。雖或頓或漸不同。據所顯法體皆屬此教。全同禪門第三直顯心性之宗。既馬鳴標心為本源。文殊揀知為真體。如何破相之黨。但云寂滅不許真知。說相之家。執凡異聖不許即佛。今約佛教判定正為斯人。故前敘西域傳心多兼經論無二途也。但以此方迷心執文以名為體故。達摩善巧揀文傳心。標舉其名(心是名也)默示其體(知是心也)喻以壁觀(如上所敘)令絕諸緣。問諸緣絕時有斷滅否。答雖絕諸念亦不斷滅。問以何證驗云不斷滅。答了了自知言不可及。師即印云。只此是自性清凈心。更勿疑也。若所答不契。即但遮諸非更令觀察。畢竟不與他

【現代漢語翻譯】現代漢語譯本：因此，數十部經論都闡述了兩種清凈和兩種解脫。現今學識淺薄的人，或者只知道離垢清凈和離垢凈解脫，因此詆譭禪宗的『即心即佛』之說；或者只知道自性清凈和性凈解脫，因此輕視教相，排斥持戒和坐禪調伏等修行。他們不知道必須頓悟自性清凈和自性解脫，然後漸修以達到離垢清凈和離障解脫，最終成就圓滿清凈和究竟解脫，身心沒有絲毫阻礙，與釋迦牟尼佛一樣。

《寶藏論》也說：『知道有是有壞滅的，知道無是無敗壞的』（這些都是能知有無的智慧）。真正的知，不計較有無（既然不計較有無，就是自性無分別的知）。這樣開示靈知之心，就是真性，與佛沒有差別。所以，顯示真心就是性教。像《華嚴經》、《密嚴經》、《圓覺經》、《佛頂經》、《勝鬘經》、《如來藏經》、《法華經》、《涅槃經》等四十多部經，以及《寶性論》、《佛性論》、《起信論》、《十地經論》、《法界論》、《涅槃論》等十五部論，雖然或者頓悟或者漸修有所不同，但根據所顯示的法體，都屬於這個教派，完全等同於禪宗第三宗的直顯心性。既然馬鳴菩薩標舉心為本源，文殊菩薩揀擇知為真體，那些破相的人，為什麼只說寂滅而不承認真知？那些執著于相的人，執著于凡夫與聖人的不同而不承認即心是佛？現在根據佛教的教義來判定，正是爲了這些人。所以前面敘述西域傳心，大多兼顧經論，沒有兩條不同的道路。只是因為這裡的人迷惑於心而執著于文字，把文字當成本體，所以達摩祖師善巧地揀擇文字來傳心，標舉其名（心是名），默示其體（知是心），用壁觀來比喻（如上面所敘述的），使人斷絕各種因緣。問：各種因緣斷絕時，會有斷滅嗎？答：雖然斷絕了各種念頭，也不會斷滅。問：用什麼來證明不斷滅呢？答：明明白白地自己知道，言語無法表達。達摩祖師就印證說：『這就是自性清凈心，不要再懷疑了。』如果所回答的不契合，就只是遮止各種錯誤，再讓他觀察，最終不給他任何東西。

【English Translation】 English version: Therefore, dozens of sutras and treatises all explain two kinds of purity and two kinds of liberation. People with shallow learning nowadays either only know about defilement-free purity and defilement-free liberation, thus denigrating the Chan school's 'mind is Buddha' teaching; or they only know about self-nature purity and nature-purity liberation, thus belittling doctrinal teachings, rejecting precepts and practices such as meditation and taming the mind. They do not know that one must have a sudden awakening to self-nature purity and self-nature liberation, and then gradually cultivate to attain defilement-free purity and obstacle-free liberation, ultimately achieving complete purity and ultimate liberation, with no obstruction in body or mind, just like Shakyamuni Buddha.

The Bao Zang Lun (Treatise on the Treasure Store) also says: 'Knowing that existence has decay, knowing that non-existence has no ruin' (these are all wisdoms that can know existence and non-existence). The knowledge of true knowing does not calculate existence or non-existence (since it does not calculate existence or non-existence, it is the self-nature's non-discriminating knowledge). Thus revealing the mind of spiritual knowing is the true nature, which is no different from the Buddha. Therefore, revealing the true mind is the nature teaching. Sutras such as the Avatamsaka Sutra (Flower Garland Sutra), Ghanavyuha Sutra (Dense Array Sutra), Yuanjue Sutra (Perfect Enlightenment Sutra), Shurangama Sutra (Heroic Gate Sutra), Srimala Sutra (Queen Srimala Sutra), Tathagatagarbha Sutra (Buddha-Womb Sutra), Lotus Sutra, Nirvana Sutra, and more than forty other sutras, as well as treatises such as the Ratnagotravibhaga (Treatise on the Jewel Nature), Buddha-Nature Treatise, Awakening of Faith, Dasabhumika Sutra (Ten Stages Sutra), Dharmadhatu Treatise (Treatise on the Realm of Dharma), Nirvana Treatise, and fifteen other treatises, although they may differ in sudden or gradual approaches, according to the dharma body they reveal, they all belong to this teaching, completely equivalent to the third school of Chan, which directly reveals the mind-nature. Since Asvaghosa (馬鳴) points to the mind as the source, and Manjusri (文殊) selects knowledge as the true essence, why do those who break the form only speak of extinction and not acknowledge true knowledge? Those who cling to form cling to the difference between ordinary beings and sages and do not acknowledge that the mind is Buddha. Now, according to Buddhist teachings, this judgment is precisely for these people. Therefore, the previous narration of the transmission of mind in the Western Regions mostly combines sutras and treatises, with no two different paths. It is only because people here are deluded about the mind and cling to the words, taking the words as the substance, that Bodhidharma (達摩) skillfully selected words to transmit the mind, highlighting its name (mind is the name), silently indicating its substance (knowledge is the mind), using wall-gazing as a metaphor (as described above), causing people to cut off all conditions. Question: When all conditions are cut off, will there be annihilation? Answer: Although all thoughts are cut off, there will be no annihilation. Question: What is the proof that there is no annihilation? Answer: Clearly and distinctly knowing oneself, words cannot reach. The master then affirmed: 'This is precisely the self-nature pure mind, do not doubt it anymore.' If the answer does not match, then only stop the various errors and let him observe again, ultimately not giving him anything.

先言知字。直待自悟方驗實。是親證其體。然後印之令絕余疑。故云。默傳心印。所言默者。唯默知字。非總不言。六代相傳皆如此也。至荷澤時他宗競播。欲求默契不遇機緣。又思惟達摩懸絲之記(達摩云。我法第六代后。命如懸絲)恐宗旨滅絕。遂明言知之一字眾妙之門。任學者悟之淺深。且務圖宗教不斷。亦是此國大法運數所至。一類道俗合得普聞故感應如是。其默傳者餘人不知。故以袈裟為信。其顯傳者學徒易辨。但以言說除疑。況既形言足可引經論等為證(前敘外難云。今時傳法者說密語否。今以此答也。法是達摩之法。故聞者淺深皆益。但昔密而今顯。故不名密語。豈可名別法亦別耶)問悟此心已如何修之。還依初說相教中令坐禪否。答此有二意。謂昏沉厚重難可策發。掉舉猛利不可抑伏。貪嗔熾盛觸境難制者。即用前教中種種方便隨病調伏。若煩惱微溥慧解明利。即依本宗本教一行三昧。如起信云。若修止者。住于靜處端身正意不依氣息形色。乃至唯心無外境界。金剛三昧經云。禪即是動不動不禪是無生禪。法句經云。若學諸三昧。是動非坐禪。心隨境界流。云何名為定。凈名云。不起滅定現諸威儀(行住坐臥)不於三界現身意。是為宴坐。佛所印身。據此即以答。三界空花四生夢寐。依體起行修而無

【現代漢語翻譯】現代漢語譯本：先理解『知』字（指能知能覺的本性）。必須等到自己真正領悟，才能驗證其真實性。這是親自體驗它的本體，然後印證它，使其不再有任何懷疑。所以說，『默傳心印』。所說的『默』，只是指默默地理解『知』字，並非完全不說話。六代祖師相傳都是這樣。到了荷澤神會（指荷澤宗的神會禪師）時期，其他宗派競相傳播，想要尋求心領神會的契機卻難以遇到。又考慮到菩提達摩懸絲的預言（達摩說：『我的佛法傳到第六代之後，命運就像懸掛的絲線一樣岌岌可危』），擔心禪宗宗旨滅絕，於是明確地說出『知』字是開啟一切奧妙的門徑，任憑學者領悟的深淺。只是致力於確保禪宗的傳承不斷絕。這也是這個國家佛法興盛的運數所致，使得各類僧俗都能普遍聽聞，所以感應如此。那些默默相傳的，其他人不知道，所以用袈裟作為信物。那些公開傳授的，學徒容易分辨，只是用言語來消除疑惑。況且既然已經形成言語，就完全可以引用經論等作為證明（前面敘述外來的詰難說：『現在傳法的人說密語嗎？』現在用這個來回答。佛法是達摩的佛法，所以聽聞的人無論理解深淺都能受益。只是過去是秘密傳授，現在是公開傳授，所以不叫密語。難道可以叫別的佛法也是別的嗎？）。問：領悟了這個心之後，應該如何修行呢？還要按照最初所說的相教中那樣令人坐禪嗎？答：這裡有兩種情況。如果昏沉遲鈍，難以激發；如果心神浮動，難以抑制；如果貪嗔強烈，遇到外境難以控制，就用前面相教中的種種方便法門，根據不同的病癥進行調伏。如果煩惱輕微，智慧明利，就按照本宗的根本教義，修習一行三昧。如《起信論》所說：『如果修習止禪，就住在安靜的地方，端正身體，集中意念，不依賴氣息和形色，乃至唯有心而沒有外在境界。』《金剛三昧經》說：『禪就是動與不動，不禪就是無生禪。』《法句經》說：『如果學習各種三昧，那是動而不是坐禪。心隨著外境流動，怎麼能叫做禪定呢？』《維摩詰經》說：『不從滅盡定中起身，卻能顯現各種威儀（行住坐臥），不在三界中顯現身心。』這就是宴坐。佛所印證的身體，根據這個來回答，三界如同空中的花朵，四生如同夢中的幻覺，依據本體而起修，修而無修。

【English Translation】 English version: First, understand the word 『knowing』 (referring to the nature of being able to know and perceive). It is only when you truly realize it yourself that you can verify its authenticity. This is to personally experience its essence, and then confirm it, so that there is no longer any doubt. Therefore, it is said, 『Silent transmission of the mind-seal.』 The 『silent』 refers only to silently understanding the word 『knowing,』 not to not speaking at all. This is how the six generations of patriarchs transmitted it. By the time of Heze Shenhui (referring to the Zen master Shenhui of the Heze school), other schools were competing to spread their teachings, and it was difficult to find an opportunity to seek a tacit understanding. Also, considering Bodhidharma's prophecy of the hanging thread (Dharma said: 『After my Dharma is transmitted to the sixth generation, its fate will be as precarious as a hanging thread』), fearing that the Zen lineage would be extinguished, he explicitly stated that the word 『knowing』 is the gateway to all mysteries, allowing scholars to realize it to varying degrees. He was only committed to ensuring that the Zen lineage would not be cut off. This was also due to the flourishing of the Dharma in this country, so that all kinds of monastics and laity could hear it universally, and thus the response was such. Those who transmitted it silently, others did not know, so they used the robe as a token. Those who transmitted it openly, disciples could easily distinguish, simply using words to dispel doubts. Moreover, since words have already been formed, it is entirely possible to cite scriptures and treatises as proof (the previous narration of external difficulties said: 『Do those who transmit the Dharma now speak secret words?』 This is now used to answer. The Dharma is Dharma's Dharma, so those who hear it, regardless of the depth of their understanding, will benefit. It's just that it was secretly transmitted in the past, and now it is openly transmitted, so it is not called secret words. Can it be called another Dharma that is also different?). Question: After realizing this mind, how should one cultivate? Should one still follow the initial teachings of the phenomenal teachings and have people meditate? Answer: There are two situations here. If one is dull and heavy, difficult to arouse; if one's mind is agitated and difficult to suppress; if greed and anger are intense, and it is difficult to control when encountering external circumstances, then use the various expedient methods in the previous phenomenal teachings to subdue them according to different ailments. If afflictions are slight and wisdom is clear, then follow the fundamental teachings of this school and cultivate the Samadhi of One Practice. As the Awakening of Faith says: 『If one cultivates cessation, one should dwell in a quiet place, straighten the body, concentrate the mind, not rely on breath and form, and even have only mind and no external realm.』 The Diamond Samadhi Sutra says: 『Zen is movement and non-movement, non-Zen is unproduced Zen.』 The Dhammapada says: 『If one learns various Samadhis, it is movement and not meditation. The mind flows with external circumstances, how can it be called Samadhi?』 The Vimalakirti Sutra says: 『Without rising from the extinction Samadhi, one can manifest various dignified behaviors (walking, standing, sitting, lying down), not manifesting body and mind in the three realms.』 This is serene sitting. The body that the Buddha has certified, according to this to answer, the three realms are like flowers in the sky, the four births are like illusions in a dream, cultivating based on the essence, cultivating without cultivating.

修。尚不住佛不住心。誰論上界地獄(前敘難云。據教須引上界定者。以管窺天但執權宗之說。見此了教理應懷慚而退)然此教中以一真心性對染凈諸法。全揀全收。全揀者。如上所說。俱克體直指靈知。即是心性。余皆虛妄。故云。非識所識。非心境等。乃至非性非相。非佛非眾生離四句絕百非也。全收者。染凈諸法無不是心。心迷故妄起惑業。乃至四生六道雜穢國界。心悟故從體起用。四等六度乃至四辨十力妙身凈剎。無所不現。既是此心現起諸法。諸法全即真心。如人夢所現事。事事皆人。如金作器。器器皆金。如鏡現影。影影皆鏡(夢對妄想業報。器喻修行。影喻應化)故華嚴云。知一切法即心自性。成就慧身不由他悟。起信論云。三界虛偽唯心所作。離心則無六塵境界。乃至一切分別。即分別自心。心不見心。無相可得。故一切法如鏡中相。楞伽云。寂滅者名為一心。一心者名如來藏。能遍興造一切趣生。造善造惡受苦受樂。與因俱故知一切無非心也。全揀門攝前第二破相教。全收門攝前第一說相教。將前望此。此則迥異於前。將此攝前。前則全同於此。深必該淺。淺不至深。深者直顯出真心之體。方于中揀一切收一切也。如是收揀自在性相無礙。方能於一切法悉無所住。唯此名爲了義。更有心性同異頓漸

【現代漢語翻譯】現代漢語譯本：修行之人，不執著于佛，也不執著於心。誰還會去爭論上界和地獄呢？（前面敘述的詰難說：根據教義，必須引用上界有定力的人，這是以管窺天，只執著于權宜之說的表現。見到這裡所說的教理，應該感到慚愧而退卻。）然而，這種教義以一個真如心性來對待染凈諸法，完全揀擇，完全收攝。完全揀擇是指：如上面所說，直接指向靈明的知覺，這就是心性，其餘的都是虛妄的。所以說：不是意識所能認識的，不是心和境界等等，乃至不是性，不是相，不是佛，不是眾生，是離開四句，斷絕百非的。完全收攝是指：染凈諸法沒有不是心所顯現的。心迷失了，所以虛妄地產生迷惑和業力，乃至四生六道，雜穢的國土世界。心覺悟了，所以從本體生起作用，四等心，六度行，乃至四種辯才，十種力量，微妙的身相，清凈的剎土，沒有不能顯現的。既然是這個心顯現出諸法，那麼諸法完全就是真心。就像人在夢中所顯現的事物，事事都是人。就像用金子製作器物，器物都是金子。就像鏡子顯現影像，影像都是鏡子。（夢境比喻妄想業報，器物比喻修行，影像比喻應化。）所以《華嚴經》說：『知道一切法就是心自己的本性，成就智慧之身，不由他人開悟。』《起信論》說：『三界都是虛假的，唯有心所造作。離開心就沒有六塵境界。』乃至一切分別，就是分別自己的心。心不能看見心，沒有相可以得到。所以一切法都像鏡子中的影像。《楞伽經》說：『寂滅就叫做一心，一心就叫做如來藏（Tathagatagarbha），能夠普遍地興造一切眾生的去處，造善造惡，承受痛苦和快樂，與因一同存在。』由此可知一切都不是心之外的東西。完全揀擇之門收攝了前面的第二破相教，完全收攝之門收攝了前面的第一說相教。用前面的教義來看待這個教義，這個教義就和前面的教義迥然不同。用這個教義來收攝前面的教義，前面的教義就和這個教義完全相同。深刻的教義必然包含淺顯的教義，淺顯的教義不能達到深刻的教義。深刻的教義直接顯露出真心的本體，才能在其中揀擇一切，收攝一切。像這樣收攝和揀擇自在，性相沒有障礙，才能在一切法中都沒有執著。只有這才能稱爲了義。還有關於心性相同還是相異，頓悟還是漸悟的討論。 English version: A practitioner does not cling to the Buddha, nor does he cling to the mind. Who would then argue about the upper realms and lower realms? (The previous objection stated: According to the teachings, one must cite those with samadhi in the upper realms; this is like viewing the sky through a pipe, clinging only to expedient teachings. Upon seeing these teachings, one should feel ashamed and retreat.) However, this teaching uses one true mind-nature to treat defiled and pure dharmas, completely discriminating and completely encompassing. Complete discrimination means: as mentioned above, directly pointing to the luminous awareness, which is the mind-nature; everything else is illusory. Therefore, it is said: 'It is not what consciousness can recognize, not mind and object, etc., and not even nature, not form, not Buddha, not sentient beings,' being apart from the four phrases and cutting off the hundred negations. Complete encompassing means: none of the defiled and pure dharmas are not manifestations of the mind. When the mind is deluded, it falsely generates confusion and karma, even the four births, six realms, impure lands. When the mind is enlightened, it arises from the essence and manifests functions, the four immeasurables, the six perfections, even the four kinds of eloquence, the ten powers, the wondrous body, the pure lands; there is nothing that cannot be manifested. Since it is this mind that manifests all dharmas, then all dharmas are completely the true mind. Just like the things manifested in a person's dream, everything is the person. Just like using gold to make utensils, all utensils are gold. Just like a mirror reflecting images, all images are the mirror. (Dreams are metaphors for delusional karma, utensils are metaphors for practice, and images are metaphors for manifestations.) Therefore, the Avatamsaka Sutra says: 'Knowing that all dharmas are the self-nature of the mind, one achieves the wisdom body without relying on others' enlightenment.' The Awakening of Faith says: 'The three realms are false, made only by the mind. Apart from the mind, there are no six sense objects.' Even all discriminations are discriminating one's own mind. The mind cannot see the mind; no form can be obtained. Therefore, all dharmas are like images in a mirror. The Lankavatara Sutra says: 'Quiescence is called one mind, and one mind is called the Tathagatagarbha (Tathagatagarbha), which can universally create all destinies of beings, creating good and creating evil, experiencing suffering and experiencing joy, existing together with causes.' From this, it is known that everything is nothing other than the mind. The gate of complete discrimination encompasses the previous second teaching of breaking form, and the gate of complete encompassing encompasses the previous first teaching of explaining form. Using the previous teachings to view this teaching, this teaching is completely different from the previous teachings. Using this teaching to encompass the previous teachings, the previous teachings are completely the same as this teaching. The profound must include the shallow, but the shallow cannot reach the profound. The profound directly reveals the essence of the true mind, so that it can discriminate everything and encompass everything within it. In this way, encompassing and discriminating are free, and nature and form are unobstructed, so that one can be without attachment to all dharmas. Only this is called the ultimate meaning. There are also discussions about whether mind-nature is the same or different, sudden or gradual.

【English Translation】 English version: A practitioner does not cling to the Buddha, nor does he cling to the mind. Who would then argue about the upper realms and lower realms? (The previous objection stated: According to the teachings, one must cite those with samadhi in the upper realms; this is like viewing the sky through a pipe, clinging only to expedient teachings. Upon seeing these teachings, one should feel ashamed and retreat.) However, this teaching uses one true mind-nature to treat defiled and pure dharmas, completely discriminating and completely encompassing. Complete discrimination means: as mentioned above, directly pointing to the luminous awareness, which is the mind-nature; everything else is illusory. Therefore, it is said: 'It is not what consciousness can recognize, not mind and object, etc., and not even nature, not form, not Buddha, not sentient beings,' being apart from the four phrases and cutting off the hundred negations. Complete encompassing means: none of the defiled and pure dharmas are not manifestations of the mind. When the mind is deluded, it falsely generates confusion and karma, even the four births, six realms, impure lands. When the mind is enlightened, it arises from the essence and manifests functions, the four immeasurables, the six perfections, even the four kinds of eloquence, the ten powers, the wondrous body, the pure lands; there is nothing that cannot be manifested. Since it is this mind that manifests all dharmas, then all dharmas are completely the true mind. Just like the things manifested in a person's dream, everything is the person. Just like using gold to make utensils, all utensils are gold. Just like a mirror reflecting images, all images are the mirror. (Dreams are metaphors for delusional karma, utensils are metaphors for practice, and images are metaphors for manifestations.) Therefore, the Avatamsaka Sutra says: 'Knowing that all dharmas are the self-nature of the mind, one achieves the wisdom body without relying on others' enlightenment.' The Awakening of Faith says: 'The three realms are false, made only by the mind. Apart from the mind, there are no six sense objects.' Even all discriminations are discriminating one's own mind. The mind cannot see the mind; no form can be obtained. Therefore, all dharmas are like images in a mirror. The Lankavatara Sutra says: 'Quiescence is called one mind, and one mind is called the Tathagatagarbha (Tathagatagarbha), which can universally create all destinies of beings, creating good and creating evil, experiencing suffering and experiencing joy, existing together with causes.' From this, it is known that everything is nothing other than the mind. The gate of complete discrimination encompasses the previous second teaching of breaking form, and the gate of complete encompassing encompasses the previous first teaching of explaining form. Using the previous teachings to view this teaching, this teaching is completely different from the previous teachings. Using this teaching to encompass the previous teachings, the previous teachings are completely the same as this teaching. The profound must include the shallow, but the shallow cannot reach the profound. The profound directly reveals the essence of the true mind, so that it can discriminate everything and encompass everything within it. In this way, encompassing and discriminating are free, and nature and form are unobstructed, so that one can be without attachment to all dharmas. Only this is called the ultimate meaning. There are also discussions about whether mind-nature is the same or different, sudden or gradual.

違妨。及所排諸家言教部帙次第。述作大意悉在下卷。

禪源諸詮集都序捲上之二大正藏第 48 冊 No. 2015 禪源諸詮集都序

禪源諸詮集都序卷下之一

唐圭峰山沙門宗密述

上之三教。攝盡佛一代所說之經。及諸菩薩所造之論。細尋法義。便見三義全殊。一法無別。就三義中。第一第二空有相對。第三第一性相相對。皆條然易見。唯第二第三破相與顯性相對。講者禪者同迷。皆謂同是一宗一教。皆以破相便為真性。故今廣辨空宗性宗有其十異。一法義真俗異。二心性二名異。三性字二體異。四真智真知異。五有我無我異。六遮詮表詮異。七認名認體異。八二諦三諦異。九三性空有異。十佛德空有異。初法義真俗異者。空宗緣未顯真靈之性故。但以一切差別之相為法。法是俗諦。照此諸法。無為無相。無生無滅。無增無減等為義。義是真諦。故智度論以俗諦為法無礙辯。以真諦為義無礙辯。性宗則以一真之性為法。空有等種種差別為義。故經云。無量義者從一法生。華嚴十地亦云。法者知自性。義者知生滅。法者知真諦。義者知俗諦。法者知一乘。義者知諸乘。如是十番釋法義二無礙義。皆以法為真諦。以義為俗諦。二心性二名異者。空宗一向目諸法本源為性。性宗多

【現代漢語翻譯】違背。以及所批判的各家言教部帙次第。述作大意都在下卷。

禪源諸詮集都序捲上之二大正藏第 48 冊 No. 2015 禪源諸詮集都序

禪源諸詮集都序卷下之一

唐圭峰山沙門宗密述

上面的三教，概括了佛陀一生所說的經典，以及諸位菩薩所造的論著。仔細尋究法義，便可發現三義全然不同，一法並無差別。就三義之中，第一第二空有相對，第三第一性相相對，都很容易看清。唯獨第二第三破相與顯性相對，講者禪者都迷惑不解，都認為同是一宗一教，都以破相便認為是真性。所以現在廣泛辨析空宗（Śūnyatā，一切皆空的宗派）和性宗（Svabhāva，強調自性的宗派）有十種不同。一、法義真俗異；二、心性二名異；三、性字二體異；四、真智真知異；五、有我無我異；六、遮詮表詮異；七、認名認體異；八、二諦三諦異；九、三性空有異；十、佛德空有異。首先，法義真俗異：空宗因為尚未顯現真靈之性，所以只以一切差別之相為法，法是俗諦（Saṃvṛti-satya，世俗諦）。照此諸法，無為無相，無生無滅，無增無減等為義，義是真諦（Paramārtha-satya，勝義諦）。所以《智度論》以俗諦為法無礙辯，以真諦為義無礙辯。性宗則以一真之性為法，空有等種種差別為義。所以經中說，『無量義者從一法生』。《華嚴十地》也說：『法者知自性，義者知生滅。法者知真諦，義者知俗諦。法者知一乘，義者知諸乘。』像這樣十番解釋法義二無礙義，都以法為真諦，以義為俗諦。二、心性二名異：空宗一向以諸法本源為性，性宗多

【English Translation】 It violates and refutes the sequential arrangement of various schools' teachings and writings. The general idea of the writing is in the next volume.

Collected Prefaces to Various Commentaries on Chan Sources, Volume 1 of 2 Taisho Tripitaka Volume 48, No. 2015, Collected Prefaces to Various Commentaries on Chan Sources

Collected Prefaces to Various Commentaries on Chan Sources, Volume 2 of 1

By Śramaṇa Zongmi of Guifeng Mountain, Tang Dynasty

The above three teachings encompass all the sutras spoken by the Buddha in his lifetime, as well as the treatises composed by various Bodhisattvas. Upon careful examination of the Dharma's meaning, one can see that the three meanings are entirely different, yet the one Dharma is without difference. Among the three meanings, the first and second are relative in terms of emptiness and existence, and the third and first are relative in terms of nature and characteristics. All are easily seen. Only the second and third, the negation of characteristics and the manifestation of nature, are confusing to both lecturers and Chan practitioners, who all consider them to be the same school and teaching, and all take the negation of characteristics to be true nature. Therefore, I will now extensively distinguish the ten differences between the Śūnyatā (emptiness) school and the Svabhāva (nature) school. First, the Dharma's meaning differs in terms of truth and convention; second, the names of mind and nature differ; third, the substance of the word 'nature' differs; fourth, true wisdom and true knowledge differ; fifth, the existence or non-existence of self differs; sixth, exclusive and inclusive expressions differ; seventh, the recognition of name and substance differs; eighth, the two truths and three truths differ; ninth, the three natures differ in terms of emptiness and existence; tenth, the Buddha's virtues differ in terms of emptiness and existence. First, the Dharma's meaning differs in terms of truth and convention: the Śūnyatā school, because it has not yet manifested the nature of true spiritual awareness, only takes all differentiated characteristics as Dharma, and Dharma is the Saṃvṛti-satya (conventional truth). Illuminating these Dharmas, non-action, non-form, non-birth, non-death, non-increase, non-decrease, etc., are taken as meaning, and meaning is the Paramārtha-satya (ultimate truth). Therefore, the Mahāprajñāpāramitopadeśa considers conventional truth to be unobstructed eloquence in Dharma, and ultimate truth to be unobstructed eloquence in meaning. The Svabhāva school, on the other hand, takes the one true nature as Dharma, and all kinds of differentiations such as emptiness and existence as meaning. Therefore, the sutra says, 'Immeasurable meanings arise from one Dharma.' The Ten Stages Sutra of the Avataṃsaka also says: 'Dharma is knowing self-nature, meaning is knowing birth and death. Dharma is knowing ultimate truth, meaning is knowing conventional truth. Dharma is knowing the One Vehicle, meaning is knowing the various vehicles.' Thus, these ten explanations of the two unobstructed meanings of Dharma and meaning all take Dharma as ultimate truth and meaning as conventional truth. Second, the names of mind and nature differ: the Śūnyatā school consistently regards the origin of all Dharmas as nature, while the Svabhāva school often

目諸法本源為心。目為性者諸論多同。不必敘述目為心者。勝鬘云。自性清凈心。起信云。一切法從本以來離言說名字心緣等相。乃至唯是一心。楞伽云。堅實心。良由此宗所說本性不但空寂而乃自然常知。故應目為心也。三性字二體異者。空宗以諸法無性為性。性宗以靈明常住不空之體為性。故性字雖同。而體異也。四真智真知異者。空宗以分別為知。無分別為智。智深知淺。性宗以能證聖理之妙慧為智。以該於理。智通於凡聖之靈。性為知。知通智局。上引問明品已自分別。況十回向品說真如雲。照明為性。起信說。真如自體真實識知。五有我無我異者。空宗以有我為妄。無我為真。性宗以無我為妄。有我為真。故涅槃經云。無我者名為生死。有我者名為如來。又云。我計無我是顛倒法。乃至廣破二乘無常無我之見。如春池執礫為寶。廣贊常樂我凈而為究竟。乃至云無我法中有真我(良由眾生迷自真我。妄執五蘊為我。故佛于大小乘法相及破相教中破之云無。今于性宗直明實體。故顯之云有也)。六遮詮表詮異者。遮謂遣其所非。表謂顯其所是。又遮者揀卻諸餘。表者直示當體。如諸經所說真妙理性。每云。不生不滅。不垢不凈。無因無果。無相無為。非凡非聖。非性非相等。皆是遮詮(諸經論中。每以非字非卻

【現代漢語翻譯】現代漢語譯本認為諸法（dharma）的本源是心，以及認為『性』（svabhāva）是心，這兩種觀點在許多論著中是相同的，因此不必贅述認為『性』是心的觀點。《勝鬘經》（Śrīmālādevī Siṃhanāda Sūtra）中說：『自性清凈心』。《大乘起信論》（Mahāyāna-śraddhotpāda-śāstra）中說：『一切法從本以來離言說名字心緣等相，乃至唯是一心。』《楞伽經》（Laṅkāvatāra Sūtra）中說：『堅實心』。這是因為此宗所說的本性，不僅僅是空寂，而且是自然常知，所以應該認為它是心。『三性』（trisvabhāva）這個詞雖然相同，但二者的體性不同。空宗（Śūnyatā）認為諸法無自性為自性，性宗（Svabhāva）認為靈明常住不空的體性為自性。所以『性』字雖然相同，但體性不同。『真智』（jñāna）和『真知』（vijñāna）不同。空宗認為分別作用是『知』，無分別作用是『智』，『智』比『知』更深奧。性宗認為能夠證悟聖理的妙慧是『智』，它涵蓋了理體；通達凡聖之靈性的是『知』，『知』比『智』更通達。上面引用的《問明品》已經做了分別。況且《十回向品》中說真如（tathatā）是『照明為性』。《大乘起信論》說：『真如自體真實識知』。『有我』（ātman）和『無我』（anātman）不同。空宗認為『有我』是虛妄，『無我』是真實。性宗認為『無我』是虛妄，『有我』是真實。所以《涅槃經》（Mahāparinirvāṇa Sūtra）中說：『無我者名為生死，有我者名為如來。』又說：『我計無我是顛倒法』，乃至廣泛破斥二乘（Śrāvaka 和 Pratyekabuddha）的無常無我之見，如同春池將礫石當作珍寶，廣泛讚歎常樂我凈而作為究竟，乃至說『無我法中有真我』（這是因為眾生迷惑于自己的真我，錯誤地執著五蘊（skandha）為我，所以佛在大小乘法相以及破相教中破斥它，說它是『無』。現在在性宗中直接闡明實體，所以顯示它是『有』）。『遮詮』（apoha）和『表詮』（vidhi）不同。『遮』是指排除它所不是的，『表』是指顯明它所是的。或者說，『遮』是揀擇排除其他的，『表』是直接指示當體。例如諸經所說的真妙理性，總是說『不生不滅，不垢不凈，無因無果，無相無為，非凡非聖，非性非相等』，這些都是遮詮（諸經論中，總是用『非』字來否定……）

【English Translation】 English version The view that the origin of all dharmas is the mind, and the view that 'svabhāva' (nature, self-nature) is the mind, are the same in many treatises, so there is no need to elaborate on the view that 'svabhāva' is the mind. The Śrīmālādevī Siṃhanāda Sūtra says: 'The self-nature is the pure mind.' The Mahāyāna-śraddhotpāda-śāstra says: 'All dharmas, from the beginning, are apart from words, names, mental conditions, and appearances, and are only one mind.' The Laṅkāvatāra Sūtra says: 'The solid mind.' This is because the nature spoken of in this school is not only empty and still, but also naturally and constantly knowing, so it should be regarded as the mind. The term 'trisvabhāva' (three natures) is the same, but the two entities are different. The Śūnyatā (emptiness) school considers the selflessness of all dharmas as self-nature, while the Svabhāva (self-nature) school considers the luminous, constant, and non-empty entity as self-nature. Therefore, although the word 'nature' is the same, the entities are different. 『Jñāna』 (true wisdom) and 『vijñāna』 (true knowledge) are different. The Śūnyatā school considers discrimination as 'knowledge', and non-discrimination as 'wisdom'. 'Wisdom' is deeper than 'knowledge'. The Svabhāva school considers the wonderful wisdom that can realize the holy truth as 'wisdom', which encompasses the principle; the spirituality that penetrates the ordinary and the holy is 'knowledge', and 'knowledge' is more comprehensive than 'wisdom'. The 'Questioning and Clarification Chapter' quoted above has already made a distinction. Moreover, the 'Ten Transferences Chapter' says that tathatā (suchness) is 'illumination as nature'. The Mahāyāna-śraddhotpāda-śāstra says: 'The self-nature of suchness is true knowing'. 『Ātman』 (self) and 『anātman』 (non-self) are different. The Śūnyatā school considers 'self' to be false and 'non-self' to be true. The Svabhāva school considers 'non-self' to be false and 'self' to be true. Therefore, the Mahāparinirvāṇa Sūtra says: 'Those who are without self are called birth and death, and those who have self are called Tathāgata.' It also says: 'My calculation that there is no self is a reversed dharma', and even extensively refutes the impermanence and non-self views of the two vehicles (Śrāvaka and Pratyekabuddha), like a spring pond regarding gravel as treasure, extensively praising permanence, bliss, self, and purity as ultimate, and even saying 'There is a true self in the dharma of non-self' (This is because sentient beings are deluded about their true self and mistakenly cling to the five skandhas (aggregates) as self, so the Buddha refutes it in the Mahayana and Hinayana dharma characteristics and the teachings of breaking appearances, saying that it is 'non-existent'. Now, in the Svabhāva school, the entity is directly clarified, so it is shown to be 'existent'). 『Apoha』 (negation) and 『vidhi』 (affirmation) are different. 'Apoha' refers to excluding what it is not, and 'vidhi' refers to clarifying what it is. Or, 'apoha' is to select and exclude others, and 'vidhi' is to directly indicate the entity. For example, the true and wonderful principle spoken of in the sutras always says 'neither arising nor ceasing, neither defiled nor pure, without cause or effect, without form or action, neither ordinary nor holy, neither nature nor appearance, etc.', these are all negations (In the sutras and treatises, the word 'not' is always used to negate...)

諸法。動即有三十五十個非字也。不字無字亦爾。故云絕百非)若云知見覺。照靈鑒光明。朗朗昭昭。惺惺寂寂等。皆是表詮。若無知見等體。顯何法為性。說何法不生滅等。必須認得見今瞭然。而知即是心性。方說此知不生不滅等。如說鹽云不淡是遮。云咸是表。說水云不幹是遮。云濕是表。諸教每云絕百非者。皆是遮詞直顯一真。方為表語。空宗之言但是遮詮。性宗之言有遮有表。但遮者未了。兼表者乃的。今時學人皆謂。遮言為深。表言為淺。故唯重非心非佛。無為無相。乃至一切不可得之言。良由但以遮非之詞為妙。不欲親自證認法體。故如此也(悟息后即任遮表臨時)七認名認體異者。謂佛法世法一一皆有名體。且如世間稱大不過四物。如智論云。地水火風是四物名。堅濕暖動是四物體。今且說水。設有人問。每聞澄之即清。混之即濁。堰之即止。決之即流。而能溉灌萬物洗滌萬穢。此是何物(舉功能義用而問也)答云。是水(舉名答也)愚者認名便謂已解。智者應更問云。何者是水(徴其體也)答云。濕即是水(克體指也。此一言便定更無別字可替也。若雲水波清濁凝流是水　何異他所問之詞)佛法亦爾。設有人問。每聞諸經云。迷之即垢。悟之即凈。縱之即凡。修之即聖。能生世間出世間一切諸法。此

【現代漢語翻譯】現代漢語譯本諸法（dharma）。動念即有三十五十個『非』字。『不』字、『無』字也是如此。所以說『絕百非』（超越一切相對概念）。如果說『知見覺』（認知、見解、覺悟），『照靈鑒光明』（照亮心靈的智慧之光），『朗朗昭昭』（明亮清晰），『惺惺寂寂』（清醒而寂靜）等，都是表詮（直接表達）。如果沒有知見等的本體，又顯現什麼法作為自性？說什麼法不生不滅等？必須認識到當下明瞭的知覺就是心性，才能說此知不生不滅等。比如，說鹽『不淡』是遮詮（否定性表達），說『咸』是表詮（肯定性表達）。說水『不幹』是遮詮，說『濕』是表詮。各種經典常說『絕百非』，都是用遮詮的詞語直接顯現一真法界，才是表詮的語言。空宗（Madhyamaka）的言論只是遮詮，性宗（Yogacara）的言論有遮有表。但只用遮詮就不能完全理解，兼有表詮才能真正明白。現在的人都認為，遮詮的語言深奧，表詮的語言淺顯，所以只重視『非心非佛』（既不是心也不是佛），『無為無相』（沒有造作，沒有形象），乃至一切『不可得』的言論。這是因為只把遮非的詞語當作精妙，不願親自證認法體，所以才這樣（開悟之後就可以根據情況使用遮詮或表詮）。七、認識名和認識體不同。佛法和世間法，一一都有名和體。比如世間所說最大的不過是四物。如《智論》（Mahaprajnaparamita Sastra）所說，地、水、火、風是四物的名稱，堅、濕、暖、動是四物的本體。現在先說水。假設有人問，常聽說澄之即清，混之即濁，堰之即止，決之即流，而且能灌溉萬物，洗滌萬穢，這是什麼東西（用功能作用來提問）？回答說，是水（用名稱來回答）。愚笨的人認識名稱就以為已經理解，聰明的人應該再問，什麼是水（追問它的本體）？回答說，濕就是水（直接指出本體，這一句話就確定了，沒有別的字可以代替。如果說水波、清濁、凝流是水，那和提問的詞語有什麼區別）？佛法也是這樣。假設有人問，常聽各種經典說，迷之即垢，悟之即凈，縱之即凡，修之即聖，能生世間出世間一切諸法，這

【English Translation】 English version All dharmas. A thought arising involves thirty or fifty 'non-' words. The words 'not' and 'no' are similar. Therefore, it is said 'transcending the hundred negations'. If one speaks of 'knowing, seeing, and awareness' (jnana, darshana, bodhi), 'illuminating spiritual mirror-like wisdom' (aloka jnana adarsha), 'bright and clear' (prasanna), 'alert and serene' (sasmrti samadhi), these are all direct expressions (abhidharma). If there is no essence of knowing and seeing, what dharma is manifested as its nature? What dharma is said to be neither born nor destroyed? One must recognize that the present clear awareness is the mind-nature, then one can say that this knowing is neither born nor destroyed. For example, saying salt is 'not bland' is negation (apoha), saying it is 'salty' is affirmation (vidhi). Saying water is 'not dry' is negation, saying it is 'wet' is affirmation. Various teachings often say 'transcending the hundred negations,' all using negative terms to directly reveal the one true realm, which is affirmative language. The words of the Madhyamaka school are only negation, while the words of the Yogacara school have both negation and affirmation. But those who only use negation cannot fully understand, while those who combine affirmation can truly understand. Nowadays, students all think that negative language is profound, and affirmative language is shallow, so they only value 'neither mind nor Buddha' (na citta na buddha), 'non-action and non-form' (asamskrta alaksana), and even all 'unattainable' words. This is because they only regard negative words as subtle, and are unwilling to personally verify the essence of the dharma, so it is like this (after enlightenment, one can use negation or affirmation as needed). Seven, recognizing the name and recognizing the substance are different. Both Buddhist and worldly dharmas each have a name and a substance. For example, the greatest things in the world are no more than the four elements. As the Mahaprajnaparamita Sastra says, earth, water, fire, and wind are the names of the four elements, and solidity, wetness, warmth, and motion are the substances of the four elements. Now let's talk about water first. Suppose someone asks, 'I often hear that when it is clarified, it is clear; when it is mixed, it is turbid; when it is dammed, it stops; when it is released, it flows; and it can irrigate all things and wash away all filth. What is this thing?' (asking about its function and use). The answer is, 'It is water' (answering with the name). A foolish person thinks he has understood when he recognizes the name, but a wise person should ask further, 'What is water?' (inquiring about its substance). The answer is, 'Wetness is water' (directly pointing to the substance; this one word is definitive, and no other word can replace it. If you say that water waves, clarity, turbidity, congealing, and flowing are water, what is the difference from the questioner's words?). Buddhist dharma is also like this. Suppose someone asks, 'I often hear in various sutras that when one is deluded, it is defiled; when one is enlightened, it is pure; when one indulges, it is mundane; when one cultivates, it is sacred; and it can generate all dharmas of the world and beyond. What is this?'

是何物(舉功能義用而問也)答云。是心(舉名答也)愚者認名便謂已識。智者應更問。何者是心(徴其體也)答知即是心(指其體也。此言最的。餘字不如。若云非性非相能語言運動等是心者。何異他所問詞也)以此而推水之名體。各唯一字。余皆義用。心之名體亦然。濕之一字貫于清濁等萬用萬義之中。知之一字亦貫于貪嗔慈忍善惡苦樂萬用萬義之處。今時學禪人多疑雲。達摩但說心。荷澤何以說知。如此疑者。豈不似疑雲比只聞井中有水。云何今日忽覺井中濕耶。思之思之。直須悟得水是名不是。濕濕是水不是名。即清濁水波凝流。無義不通也。以例心是名不是知。知是心不是名。即真妄垢凈善惡。無義不通也。空宗相宗為對。初學及淺機。恐隨言生執。故但標名而遮其非。唯廣以義用而引其意。性宗對久學及上根令忘言認體。故一言直示(達摩云。指一言以直示。後人意不解尋思。何者是一言。若云即心是佛是一言者。此是四言。何為名一也)認得體已。方于體上照察義用。故無不通矣。八二諦三諦異者。空宗所說世出世間一切諸法不出二諦。學者皆知。不必引釋。性宗則攝一切性相及自體總為三諦。以緣起色等諸法為俗諦。緣無自性諸法即空為真諦(此與空宗相宗一諦。義無別也)一真心體。非空非色。能

【現代漢語翻譯】現代漢語譯本這是什麼東西？（從功能作用方面提問）回答說：『是心』。（直接說出名稱）愚笨的人聽到名稱就以為自己明白了。聰明的人應該進一步問：『什麼是心？』（追問它的本體）回答說：『知覺就是心』。（直接指出它的本體，這個說法最準確，其他的說法都不如它。如果說非性非相，能說話運動等是心，那和之前的提問有什麼區別呢？）由此可以推斷，水的名稱和本體，都只有一個字，其餘的都是它的作用。心的名稱和本體也是這樣。『濕』這一個字貫穿于清濁等各種作用和意義之中。『知覺』這一個字也貫穿于貪嗔慈忍、善惡苦樂等各種作用和意義之中。現在學禪的人大多疑惑，說：『達摩祖師只說心，荷澤神會禪師為什麼說知覺？』這樣疑惑的人，豈不像疑惑說：『之前只聽說井裡有水，為什麼今天忽然感覺到井裡是濕的呢？』仔細想想，一定要明白水是名稱，不是濕。濕是水，不是名稱。那麼清濁水波、凝結流動，沒有哪個意義是不通達的。以此類推，心是名稱，不是知覺。知覺是心，不是名稱。那麼真妄垢凈、善惡，沒有哪個意義是不通達的。空宗和相宗是爲了應對初學者和理解能力較淺的人，怕他們執著于言語，所以只標明名稱，排除錯誤的理解，廣泛地用作用來引導他們的理解。性宗則是爲了應對學習很久和根器深厚的人，讓他們忘記言語，認識本體，所以用一句話直接指示。（達摩祖師說：『用一句話直接指示。』後人不理解，思考什麼是『一句話』。如果說『即心是佛』是一句話，這是四個字，怎麼能稱為『一』呢？）認識了本體之後，才能在本體上觀察作用，所以沒有哪個是不通達的。空宗的二諦和性宗的三諦的區別在於，空宗所說的世間和出世間的一切諸法，都離不開二諦，學者都知道，不必詳細解釋。性宗則將一切性相以及自體總括為三諦。以緣起色等諸法為俗諦，緣起無自性的諸法即空為真諦（這和空宗、相宗的一諦沒有區別）。一真心體，非空非色，能

【English Translation】 English version What is it? (Asking about its function and use) The answer is: 'It is mind.' (Answering directly with the name) A foolish person, upon hearing the name, immediately thinks he understands. A wise person should ask further: 'What is mind?' (Inquiring about its essence) The answer is: 'Knowing is mind.' (Directly pointing to its essence. This statement is the most accurate; other statements are not as good. If one says that it is neither nature nor form, that it can speak and move, etc., that is mind, then what difference is there from the previous question?) From this, it can be inferred that the name and essence of water are each represented by a single character; the rest are its functions. The name and essence of mind are also like this. The single character 'wetness' permeates all functions and meanings, such as clarity and turbidity. The single character 'knowing' also permeates all functions and meanings, such as greed, anger, compassion, forbearance, good, evil, suffering, and joy. Nowadays, many Chan practitioners doubt, saying: 'Bodhidharma only spoke of mind; why does Heze Shenhui Chan Master speak of knowing?' Those who doubt in this way are like doubting and saying: 'Before, I only heard that there was water in the well; why do I suddenly feel that the well is wet today?' Think about it carefully; one must understand that water is a name, not wetness. Wetness is water, not a name. Then clarity, turbidity, water waves, condensation, and flow—no meaning is not understood. By analogy, mind is a name, not knowing. Knowing is mind, not a name. Then truth, falsehood, defilement, purity, good, and evil—no meaning is not understood. The Empty School and the Phenomenal School are for dealing with beginners and those with shallow understanding, fearing that they will become attached to words, so they only mark the name and exclude incorrect understandings, broadly using functions to guide their understanding. The Nature School is for dealing with those who have studied for a long time and those with deep roots, allowing them to forget words and recognize the essence, so they directly point with a single word. (Bodhidharma said: 'Directly point with a single word.' Later people did not understand and pondered what the 'single word' was. If one says that 'the mind itself is Buddha' is a single word, this is four words; how can it be called 'one'?) After recognizing the essence, one can then observe the functions on the essence, so there is nothing that is not understood. The difference between the Two Truths of the Empty School and the Three Truths of the Nature School lies in the fact that all dharmas of the world and beyond the world spoken of by the Empty School cannot be separated from the Two Truths, which scholars all know and do not need to explain in detail. The Nature School then encompasses all natures, forms, and the self-essence as the Three Truths. Taking the dharmas of conditioned arising, such as form, as the Conventional Truth, and the dharmas of conditioned arising without self-nature as emptiness as the Ultimate Truth (this is no different from the One Truth of the Empty School and the Phenomenal School). The one true mind-essence is neither empty nor form, and can

空能色。為中道第一義諦。其猶明鏡。亦具三義。鏡中影像。不得呼青為黃。妍媸各別。如俗諦影無自性一一全空。如真諦其體常明。非空非青黃。能空能青黃。如第一義諦。具如瓔珞大品本業等經所說。故天臺宗依此三諦修三止三觀。成就三德也。九三性空有異者。三性謂遍計所執性(妄情於我及一切法周遍計度。一一執為實有。如癡孩鏡中見人面像執為有命質礙骨肉等)依地起性(此所執法。依他眾緣相因而起。都無自性。唯是虛相。如鏡中影像也)圓成實性(本覺真心始覺顯現。圓滿成就。真實常住。如鏡之明)空宗云。諸經每說有者。即約遍計依他。每說空者。即是圓成實性。三法皆無性也。性宗即三法。皆具空有之義。謂遍計情有理無。依他相有性無。圓成情無理有。相無性有。十佛德空有異者。空宗說佛以空為德。無有少法是名菩提。色見聲求皆行邪道。中論云。非陰不離陰。此彼不相在。如來不有陰。何處有如來。離一切相即名諸佛。性宗則一切諸佛自體。皆有常樂我凈。十身十智真實功德。相好通光一一無盡。性自本有不待機緣。十異歷然二門煥矣。雖分教相亦勿滯情。三教三宗是一味法。故須先約三種佛教證三宗禪心。然後禪教雙忘心佛俱寂。俱寂即唸唸皆佛。無一念而非佛心。雙忘即句句皆禪。

無一句而非禪教。如此則自然聞泯絕無寄之說。知是破我執情。聞息妄修心之言。知是斷我習氣。執情破而真性顯。即泯絕是顯性之宗。習氣盡而佛道成。即修心是成佛之行。頓漸空有既無所乖。荷澤江西秀能豈不相契。若能如是通達。則為他人說無非妙方。聞他人說無非妙藥。藥之與病。只在執之與通。故先德云。執則字字瘡疣。通則文文妙藥。通者了三宗不相違也。問前云。佛說頓教漸教。禪開頓門漸門。未審三種教中何頓何漸。答法義深淺已備盡於三種。但以世尊說時儀式不同。有稱理頓說。有隨機漸說。故複名頓教漸教。非三教外別有頓漸。漸者為中下根即時未能信悟圓覺妙理者。且說前人天小乘乃至法相(上皆第一教也)破相(第二教也)待其根器成熟。方為說于了義。即法華涅槃等經是也(此及下逐機頓教合為第三教也。其化儀頓即總攝三般。西域此方古今諸德。所判教為三時五時者。但是漸教一類。不攝華嚴經等)頓者復二。一逐機頓。二化儀頓。逐機頓者。遇凡夫上根利智。直示真法。聞即頓悟全同佛果。如華嚴中初發心時即得阿耨菩提。圓覺經中觀行成時即成佛道。然始同前二教中行門。慚除凡習漸顯聖德。如風激動大海不能現像。風若頓息則波浪漸停影像漸顯也(風喻迷情。海喻心性。波喻煩惱

。影喻功用。起信論中一一配合)即華嚴一分及圓覺佛頂密嚴勝鬘如來藏之類二十餘部經是也。遇機即說不定初后與禪門第三直顯心性宗全相同也。二化儀頓。謂佛初成道。為宿世緣熟上根之流。一時頓說性相理事。眾生萬惑。菩薩萬行。賢聖地位諸佛萬德。因該果海。初心即得菩提。果徹因源。位滿猶稱菩薩。此唯華嚴一經及十地論。名為圓頓教。余皆不備。(前敘外難云。頓悟成佛是違經者。余今於此通了)其中所說。諸法是全一心之證法。一心是全諸法之一心。性相圓融一多自在。故諸佛與眾生交徹。凈土與穢土融通。法法皆彼此互收。塵塵悉包含世界。相入相即無礙镕融。具十玄門重重無盡。名為無障礙法界。此上頓漸皆就佛約教而說。若就機約悟修說者。意又不同。如前所敘諸家。有云。先因漸修功成而豁然頓悟(猶如伐木片片漸斫一時頓倒。亦如遠詣都城。步步漸行。一日頓到也)有云。因頓修而漸悟(如人學射。頓者箭箭直注意在中的。漸者日久方始漸親漸中。此說運心頓修。不言功行頓畢)有云。因漸修而漸悟(如登九層之臺。足履漸高。所見漸遠。故有人云。欲窮千里目。更上一層樓)等者。皆說證悟也。有云。先須頓悟方可漸修者。此約解悟也(約斷障說。如日頓出霜露漸消。約成德說。如孩子

【現代漢語翻譯】現代漢語譯本影喻功用（用比喻來闡釋功用）。《起信論》中一一配合）即《華嚴經》一分及《圓覺經》、《佛頂經》、《密嚴經》、《勝鬘經》、《如來藏經》之類二十餘部經是也。遇機緣成熟即說，不固定先後順序，與禪門第三宗直接顯明心性的宗旨完全相同。二、化儀頓教。指佛陀初成道時，為宿世因緣成熟的上根之人，一時之間頓然宣說性相、理事、眾生萬惑、菩薩萬行、賢聖地位、諸佛萬德。因地包含果海，初心即得菩提；果地徹悟因源，位滿仍稱菩薩。此唯有《華嚴經》及《十地論》可稱為圓頓教，其餘經典皆不完備。（前面敘述外人的責難說，頓悟成佛是違背經典的，我現在在此處一併解釋清楚。）其中所說，諸法是全一心之證法，一心是全諸法之一心。性相圓融，一多自在。所以諸佛與眾生交相輝映，凈土與穢土融會貫通，法法都彼此互相攝受，塵塵都包含世界，相入相即，無礙镕融，具足十玄門，重重無盡，名為無障礙法界。以上頓漸都是就佛陀約教法而說。若就根機約悟修而說，意義又不同。如前面所敘述的各家觀點，有人說，先因漸修，功成而豁然頓悟（猶如砍伐樹木，一片片逐漸砍斫，一時之間頓然倒下；也如遠行前往都城，一步步逐漸行走，一日之間頓然到達）。有人說，因頓修而漸悟（如人學習射箭，頓者箭箭直接瞄準靶心，漸者日久天長方才逐漸接近逐漸射中。此說的是用心頓修，不是說功行頓然完畢）。有人說，因漸修而漸悟（如登上九層之臺，腳步逐漸升高，所見逐漸遙遠。所以有人說，『欲窮千里目，更上一層樓』）。這些都是說證悟。有人說，先須頓悟方可漸修，這是約解悟而說（約斷除障礙來說，如太陽頓然升起，霜露逐漸消融；約成就德行來說，如孩子

【English Translation】 English version The function of metaphors (using metaphors to explain functions). It is fully coordinated in the Awakening of Faith in the Mahayana (起信論). That is, a portion of the Avatamsaka Sutra (華嚴經), as well as more than twenty sutras such as the Yuanjue Sutra (圓覺經), the Shurangama Sutra (佛頂經), the Ghanyavyuha Sutra (密嚴經), the Srimala Sutra (勝鬘經), and the Tathagatagarbha Sutra (如來藏經). It is taught when the opportunity arises, without a fixed order, and is completely the same as the third school of Chan Buddhism, which directly reveals the nature of the mind. Second, the sudden teaching of transformation methods. This refers to when the Buddha first attained enlightenment, he suddenly taught the nature, characteristics, principles, the myriad delusions of sentient beings, the myriad practices of Bodhisattvas, the positions of sages and saints, and the myriad virtues of all Buddhas to those of superior capacity who had matured from past lives. The causal ground contains the sea of fruition, and the initial aspiration immediately attains Bodhi; the fruition completely understands the source of causality, and even when the position is full, one is still called a Bodhisattva. Only the Avatamsaka Sutra (華嚴經) and the Ten Bhumi Sutra (十地論) can be called the perfect and sudden teaching, and the rest of the scriptures are incomplete. (Earlier, the criticism from outsiders stated that sudden enlightenment and becoming a Buddha is contrary to the scriptures, and I will now explain it all clearly here.) What is said therein is that all dharmas are the proof of the whole mind, and the whole mind is the one mind of all dharmas. The nature and characteristics are perfectly integrated, and oneness and multiplicity are freely at ease. Therefore, all Buddhas and sentient beings interpenetrate, and pure lands and defiled lands merge. All dharmas mutually receive each other, and every dust particle contains the world. They enter into each other and are identical, unobstructed and fused, possessing the ten profound gates, endlessly layered, and are called the unobstructed Dharma Realm. The above sudden and gradual teachings are all spoken from the perspective of the Buddha's teachings. If speaking from the perspective of the capacity of the individual in relation to enlightenment and practice, the meaning is different. As mentioned in the various viewpoints described earlier, some say that first through gradual practice, one suddenly attains enlightenment upon the completion of merit (like felling a tree, gradually chopping it piece by piece, and suddenly it falls all at once; also like traveling far to a capital city, gradually walking step by step, and suddenly arriving in one day). Some say that one gradually attains enlightenment through sudden practice (like a person learning archery, the sudden practitioner aims directly at the bullseye with every arrow, while the gradual practitioner gradually gets closer and hits the target over time. This refers to focusing the mind on sudden practice, not saying that the merit and practice are suddenly completed). Some say that one gradually attains enlightenment through gradual practice (like climbing a nine-story tower, the steps gradually rise higher, and the view gradually becomes more distant. Therefore, some say, 'To exhaust a thousand miles of sight, climb another story'). These are all about attaining enlightenment. Some say that one must first have sudden enlightenment before gradual practice is possible, which is about understanding (speaking about cutting off obstacles, like the sun suddenly rising and the frost gradually melting; speaking about achieving virtue, like a child

生。即頓具四肢六根。長即漸成志氣功業)故華嚴說。初發心時即成正覺。然後三賢十聖次第修證。若未悟而修非真修也(良以非真流之行無以稱真。何有修真之行不從真起。故彼經說。若未聞說此法。多劫修六度行。畢竟不能證真也)有云。頓悟頓修者。此說上上智根性樂欲俱勝(根勝故悟欲勝故修)一聞千悟得大總持。一念不生前後際斷(斷障如斬一綟絲。萬條頓斷。修德如染一綟絲。萬條頓色也。荷澤云。見無念體不逐物生。又云。一念與本性相應。便具河沙功德。八萬四千波羅蜜門。一時齊用也)此人三業唯獨自明瞭。餘人所不見(金剛三昧經云。空心不動具六波羅蜜。法華亦說。父母所生眼耳徹見三千界等也)且就事蹟而言之。如牛頭融大師之類也。此門有二意。若因悟而修。即是解悟。若因修而悟。即是證悟。然上皆只約今生而論。若遠推宿世則唯漸無頓。今頓見者。已是多生漸熏而發現也。有云。法無頓漸。頓漸在機者。誠哉此理。固不在言。本只論機。誰言法體頓漸義意有此多門。門門有意。非強穿鑿。況楞伽四漸四頓(義與漸修頓悟相類)此猶不敢繁云。比見時輩論者。但有頓漸之言。都不分析。就教有化儀之頓漸。應機之頓漸。就人有教授方便之頓漸。根性悟入之頓漸。發意修行之頓漸。于中唯

【現代漢語翻譯】生，即頓具四肢六根，長大后逐漸形成志向和功業。)所以《華嚴經》說，初發菩提心時就成就正覺，然後三賢（指十住、十行、十回向）十聖（指十地菩薩）次第修證。如果未悟而修，就不是真修。（因為不是從真如本性流出的行為，無法稱為真，哪裡有修真的行為不是從真如本性開始的呢？所以《彼經》說，如果未曾聽聞此法，即使多劫修行六度萬行，最終也不能證得真如。）有人說，頓悟頓修的人，這是指上上智根性，樂欲和勝解都非常殊勝。（根性殊勝所以能悟，樂欲殊勝所以能修。）一聽聞就能千悟，獲得大總持，一念不生，前後際斷。（斷除業障就像斬斷一束絲，萬條絲線同時斷掉；修習功德就像染色一束絲，萬條絲線同時被染上顏色。荷澤神會禪師說，見到無念的體性，不隨外物而生。又說，一念與本性相應，就具足如恒河沙數般的功德，八萬四千波羅蜜門，一時全部運用。）這種人身口意三業唯有自己明白，其他人無法看見。（《金剛三昧經》說，空心不動，具足六波羅蜜。《法華經》也說，父母所生的眼耳，能徹見三千大千世界等。）且就事蹟而言，如牛頭法融大師之類。此門有二意，若因悟而修，即是解悟；若因修而悟，即是證悟。然而以上都只是就今生而言。如果遠推到宿世，則只有漸修而沒有頓悟。今生頓悟的人，已經是多生漸修熏習而顯現的。有人說，法無頓漸，頓漸在於根機，這話確實有道理，本來就不在言語上。本來只是論根機，誰說法體有頓漸之分呢？義理有這麼多門徑，每個門徑都有其意義，不是強行穿鑿附會。況且《楞伽經》有四漸四頓（義理與漸修頓悟相類似），這裡尚且不敢繁瑣地說明。比見現在的學人，只有頓漸之說，都不分析，就教法有化儀的頓漸，應機的頓漸；就人有教授方便的頓漸，根性悟入的頓漸，發意修行的頓漸。其中只有現代漢語譯本：生，即頓具四肢六根，長大后逐漸形成志向和功業。)所以《華嚴經》說，初發菩提心時就成就正覺，然後三賢（指十住、十行、十回向）十聖（指十地菩薩）次第修證。如果未悟而修，就不是真修。（因為不是從真如本性流出的行為，無法稱為真，哪裡有修真的行為不是從真如本性開始的呢？所以《彼經》說，如果未曾聽聞此法，即使多劫修行六度萬行，最終也不能證得真如。）有人說，頓悟頓修的人，這是指上上智根性，樂欲和勝解都非常殊勝。（根性殊勝所以能悟，樂欲殊勝所以能修。）一聽聞就能千悟，獲得大總持，一念不生，前後際斷。（斷除業障就像斬斷一束絲，萬條絲線同時斷掉；修習功德就像染色一束絲，萬條絲線同時被染上顏色。荷澤神會禪師說，見到無念的體性，不隨外物而生。又說，一念與本性相應，就具足如恒河沙數般的功德，八萬四千波羅蜜門，一時全部運用。）這種人身口意三業唯有自己明白，其他人無法看見。（《金剛三昧經》說，空心不動，具足六波羅蜜。《法華經》也說，父母所生的眼耳，能徹見三千大千世界等。）且就事蹟而言，如牛頭法融大師之類。此門有二意，若因悟而修，即是解悟；若因修而悟，即是證悟。然而以上都只是就今生而言。如果遠推到宿世，則只有漸修而沒有頓悟。今生頓悟的人，已經是多生漸修熏習而顯現的。有人說，法無頓漸，頓漸在於根機，這話確實有道理，本來就不在言語上。本來只是論根機，誰說法體有頓漸之分呢？義理有這麼多門徑，每個門徑都有其意義，不是強行穿鑿附會。況且《楞伽經》有四漸四頓（義理與漸修頓悟相類似），這裡尚且不敢繁瑣地說明。比見現在的學人，只有頓漸之說，都不分析，就教法有化儀的頓漸，應機的頓漸；就人有教授方便的頓漸，根性悟入的頓漸，發意修行的頓漸。其中只有

【English Translation】 Birth is the immediate possession of four limbs and six senses, and growth is the gradual formation of aspirations and accomplishments.) Therefore, the Avatamsaka Sutra says that the moment one initiates the bodhicitta (the aspiration to achieve enlightenment), one attains perfect enlightenment, and then the Three Worthies (referring to the Ten Dwellings, Ten Practices, and Ten Dedications) and Ten Saints (referring to the Ten Bhumi Bodhisattvas) cultivate and realize in sequence. If one cultivates without enlightenment, it is not true cultivation. (Because actions that do not flow from the true nature cannot be called true; how can there be cultivation of truth that does not arise from truth? Therefore, 'That Sutra' says that if one has not heard this Dharma, even if one cultivates the Six Perfections for many kalpas, one will ultimately not be able to realize the truth.) Some say that those who have sudden enlightenment and sudden cultivation are those with superior wisdom and roots, whose joy and understanding are both excellent (superior roots lead to enlightenment, and superior joy leads to cultivation). Upon hearing, they understand a thousand things and attain great dharani (retentive memory and wisdom). A single thought does not arise, and the past and future are cut off (cutting off karmic obstacles is like cutting a bundle of silk threads, where ten thousand threads are cut at once; cultivating merit is like dyeing a bundle of silk threads, where ten thousand threads are dyed at once. Zen Master Heze Shenhui said, 'Seeing the nature of no-thought, one does not arise with external objects.' He also said, 'A single thought in accordance with the original nature possesses merits like the sands of the Ganges River, and the eighty-four thousand paramita (perfections) doors are all used at once.') Such a person's three karmas of body, speech, and mind are only clear to themselves, and others cannot see them. (The Vajrasamadhi Sutra says, 'An empty mind without movement possesses the Six Perfections.' The Lotus Sutra also says, 'The eyes and ears born of parents can see through three thousand great chiliocosms, etc.') Furthermore, in terms of events, there are examples like Great Master Niu-tou Fa-jung. This gate has two meanings: if one cultivates because of enlightenment, it is intellectual understanding; if one becomes enlightened because of cultivation, it is experiential understanding. However, all of the above only refers to this lifetime. If we extend it to past lives, there is only gradual cultivation and no sudden enlightenment. Those who have sudden enlightenment in this life have already manifested through gradual cultivation and熏習 (influence) over many lifetimes. Some say that the Dharma has no sudden or gradual, and that sudden or gradual depends on the capacity of the individual. This statement is indeed reasonable and is not to be found in words. Originally, it only discusses the capacity of the individual. Who says that the Dharma body has sudden or gradual divisions? There are so many paths of meaning, and each path has its own meaning, not forced interpretations. Moreover, the Lankavatara Sutra has four gradual and four sudden (the meaning is similar to gradual cultivation and sudden enlightenment), which I dare not explain in detail here. Compared to the current scholars, they only have the words 'sudden' and 'gradual' and do not analyze them. In terms of teaching, there is the sudden and gradual of teaching methods and the sudden and gradual of responding to the individual's capacity. In terms of people, there is the sudden and gradual of teaching methods, the sudden and gradual of the nature of enlightenment, and the sudden and gradual of initiating cultivation. Among them, only English version:

云先頓悟后漸修。似違反也。欲絕疑者。豈不見日光頓出霜露漸消。孩子頓生(四肢六根即具)志氣漸立(肌膚人物業藝皆漸成也)猛風頓息波浪漸停。明良頓成禮樂漸學(如高貴子孫。于小時亂沒落為奴。生來自不知貴時清父母訪得當日全身是貴人。而行跡去就不可頓改。故須漸學)是知頓漸之義。甚為要矣。然此文字意。雖但敘禪詮緣達摩一宗。是佛法通體。諸家所述又各不同。今集為一藏都成理事具足。至於悟解修證門戶。亦始終周圓。故所敘之頓漸須備盡其意。令血脈連續本末有緒。欲見本末綸緒。先須推窮。此上三種頓說漸說教中所詮之法。本從何來。見在何處。又須仰觀諸佛說此教意。本為何事。即一大藏經始終本末。一時洞然明瞭也。且推窮教法從何來者。本從世尊一真心體流出。展轉至於當時人之耳。今時人之目。其所說義。亦只是凡聖所依。一真心體隨緣流出。展轉遍一切處遍一切眾生身心之中。但各于自心靜念如理思惟。即如是如是而顯現也(華嚴云。如是如是思惟。如是如是顯現也)次觀佛說經本意者。世尊自云。我本意唯為一大事因緣故出現於世。一大事者。欲令眾生開佛知見。乃至入佛知見道故。諸有所作常為一事。唯以佛之知見示悟眾生。無有餘乘若二若三。三世十方諸佛法亦如是。雖

【現代漢語翻譯】現代漢語譯本云先頓悟后漸修，似乎是違反了頓悟的原則。爲了消除這種疑惑，難道你沒看到陽光一下子出現，霜露逐漸消融嗎？孩子一下子出生（四肢六根立刻具備），志氣逐漸樹立（肌膚、人物、技藝都逐漸形成）。猛烈的風一下子停止，波浪逐漸平息。賢明的君主一下子出現，禮樂逐漸學習（就像高貴的子孫，小時候流落為奴隸，天生不知道自己是貴族。清明的父母訪查到后，知道他當日全身都是貴人，但行為習慣不可能一下子改變，所以必須逐漸學習）。由此可知，頓悟和漸修的意義，非常重要啊。然而，這篇文字的本意，雖然只是敘述禪宗所詮釋的達摩一宗，但實際上是佛法的整體。各家的敘述又各不相同，現在彙集為一個藏，都成為理事具足。至於悟解、修行、證道的門徑，也始終周全圓滿。因此，所敘述的頓悟和漸修，必須完備地表達其意義，使血脈連續，本末有條理。想要了解本末和條理，首先必須推究，以上三種頓說和漸說，教中所詮釋的法，本來從哪裡來，現在在哪裡。又必須仰觀諸佛說此教的用意，本來是爲了什麼事。這樣，一大藏經的始終本末，一時就能洞然明瞭。而且，推究教法從哪裡來，本來是從世尊的一真心體流出，輾轉傳到當時人的耳朵，現在人的眼睛。其所說的意義，也只是凡夫和聖人所依靠的，一真心體隨緣流出，輾轉遍佈一切處，遍佈一切眾生的身心中。只要各自在自己的心中靜靜地念誦，如理思惟，就會如是如是地顯現（《華嚴經》說：『如是如是思惟，如是如是顯現』）。其次，觀察佛說經的本意，世尊自己說：『我本來的用意，只是爲了一大事因緣，才出現於世。』一大事，就是想要讓眾生開啟佛的知見，乃至進入佛的知見之道。諸有所作，常常爲了一件事，唯獨以佛的知見來開示、覺悟眾生，沒有其他的乘，沒有二乘，沒有三乘。三世十方諸佛的法也是這樣，雖然 English version Sudden enlightenment followed by gradual cultivation seems contradictory. To dispel this doubt, haven't you seen that the sunlight appears suddenly, while the frost and dew gradually dissipate? A child is born instantly (with all four limbs and six senses complete), but their aspirations are established gradually (skin, appearance, character, and skills all develop gradually). A fierce wind ceases abruptly, but the waves gradually subside. A wise and virtuous ruler appears suddenly, but etiquette and music are learned gradually (like a noble descendant who falls into slavery in childhood, unaware of their noble birth. When their discerning parents find them, they know that the person is noble, but their habits and behavior cannot be changed instantly, so they must learn gradually). Thus, the meaning of sudden and gradual is very important. However, the original intention of this text, although it only narrates the Dharma lineage as interpreted by Zen, is actually the entirety of the Buddha's teachings. The descriptions of various schools differ, but now they are collected into one canon, becoming complete in both principle and practice. As for the paths of understanding, practice, and realization, they are also consistently thorough and complete. Therefore, the narration of sudden and gradual must fully express its meaning, so that the lineage is continuous and the beginning and end are orderly. To understand the beginning and end, one must first investigate where the Dharma, as explained in the above three types of sudden and gradual teachings, originally comes from and where it is now. One must also look up to the Buddhas' intention in teaching this Dharma, what was it originally for? In this way, the beginning and end of the entire Tripitaka will be clear at once. Moreover, investigating where the Dharma comes from, it originally flows from the one true mind of the World Honored One, and is transmitted to the ears of people at that time, and the eyes of people now. The meaning it conveys is also what ordinary people and sages rely on, the one true mind flows out according to conditions, spreading throughout all places, throughout the minds and bodies of all beings. As long as each person quietly recites in their own mind, and contemplates rationally, it will appear in this way (the Avatamsaka Sutra says: 'Thus, thus contemplate, thus, thus it appears'). Secondly, observing the Buddha's original intention in speaking the Sutras, the World Honored One himself said: 'My original intention was only to appear in the world for one great cause and condition.' The one great cause is to enable sentient beings to open the Buddha's knowledge and insight, and even enter the path of Buddha's knowledge and insight. All that is done is always for one thing, only to reveal and awaken sentient beings with the knowledge and insight of the Buddha, there is no other vehicle, neither two nor three. The Dharma of all Buddhas in the three worlds and ten directions is also like this, although

【English Translation】 Sudden enlightenment followed by gradual cultivation seems contradictory. To dispel this doubt, haven't you seen that the sunlight appears suddenly, while the frost and dew gradually dissipate? A child is born instantly (with all four limbs and six senses complete), but their aspirations are established gradually (skin, appearance, character, and skills all develop gradually). A fierce wind ceases abruptly, but the waves gradually subside. A wise and virtuous ruler appears suddenly, but etiquette and music are learned gradually (like a noble descendant who falls into slavery in childhood, unaware of their noble birth. When their discerning parents find them, they know that the person is noble, but their habits and behavior cannot be changed instantly, so they must learn gradually). Thus, the meaning of sudden and gradual is very important. However, the original intention of this text, although it only narrates the Dharma lineage as interpreted by Zen, is actually the entirety of the Buddha's teachings. The descriptions of various schools differ, but now they are collected into one canon, becoming complete in both principle and practice. As for the paths of understanding, practice, and realization, they are also consistently thorough and complete. Therefore, the narration of sudden and gradual must fully express its meaning, so that the lineage is continuous and the beginning and end are orderly. To understand the beginning and end, one must first investigate where the Dharma, as explained in the above three types of sudden and gradual teachings, originally comes from and where it is now. One must also look up to the Buddhas' intention in teaching this Dharma, what was it originally for? In this way, the beginning and end of the entire Tripitaka will be clear at once. Moreover, investigating where the Dharma comes from, it originally flows from the one true mind of the World Honored One, and is transmitted to the ears of people at that time, and the eyes of people now. The meaning it conveys is also what ordinary people and sages rely on, the one true mind flows out according to conditions, spreading throughout all places, throughout the minds and bodies of all beings. As long as each person quietly recites in their own mind, and contemplates rationally, it will appear in this way (the Avatamsaka Sutra says: 'Thus, thus contemplate, thus, thus it appears'). Secondly, observing the Buddha's original intention in speaking the Sutras, the World Honored One himself said: 'My original intention was only to appear in the world for one great cause and condition.' The one great cause is to enable sentient beings to open the Buddha's knowledge and insight, and even enter the path of Buddha's knowledge and insight. All that is done is always for one thing, only to reveal and awaken sentient beings with the knowledge and insight of the Buddha, there is no other vehicle, neither two nor three. The Dharma of all Buddhas in the three worlds and ten directions is also like this, although

以無量無數方便種種因緣譬喻言詞而為眾生演說諸法。是法皆為一佛乘故。故我于菩提樹下初成正覺。普見一切眾生皆成正覺。乃至普見一切眾生皆般涅槃(華嚴妙嚴品云。佛在摩竭提國菩提場中始成正覺。其地堅固金剛所成。其菩提樹高廣嚴顯。出現品云。如來成正覺時。普見眾生等。一一如文)普見一切眾生貪恚癡諸煩惱中。有如來身智常無染污德相備足(如來藏經文也)無一眾生而不具有如來智慧。但以妄想執著而不證得。我欲教以聖道令其永離妄想。自於身中得見如來廣大智慧如我無異(華嚴出現品文也。唯改當字為欲字。令順語勢也。法華亦云。我本立誓願。欲令一切眾。如我等無異)遂為此等眾生於菩提場。稱于大方廣法界。敷演萬德因華以嚴本性。令成萬德佛果。其有往劫與我同種善根。曾得我于劫海中以四攝法而攝受者(亦妙嚴品文也)始見我身(頻呻三昧盧含那身)聞我所說(說上華嚴)即皆信受入如來慧。乃至逝多林我入師子頻呻三昧。大眾皆證法界。除先修習學小乘者(佛在法華會說。昔在華嚴會中。五百聲聞如聾如盲。不見佛境界。不聞圓融法。是也。次云。我今亦令得聞此經入于佛慧。即直至四十年後法華會中皆得授記。是也)及溺貪愛之水等者(亦出現品云。如來智慧唯於二處不能為作

【現代漢語翻譯】現代漢語譯本：以無量無數的方便、種種因緣、譬喻言詞，為眾生演說諸法。這些法都是爲了一個佛乘的緣故。所以我才在菩提樹下初成正覺，普遍看見一切眾生都能成就正覺，乃至普遍看見一切眾生都能般涅槃（《華嚴妙嚴品》說：佛在摩竭提國（Magadha，古印度王國）的菩提場中開始成就正覺，那裡的土地堅固，由金剛所成，那裡的菩提樹高大寬廣，莊嚴而顯赫。《出現品》說：如來（Tathagata，佛的稱號之一）成就正覺時，普遍看見眾生等等，一一如經文所說）。普遍看見一切眾生在貪婪、嗔恨、愚癡等各種煩惱之中，有如來（Tathagata，佛的稱號之一）的身智，恒常沒有染污，德行相貌完備充足（如《如來藏經》的經文）。沒有一個眾生不具有如來的智慧，只是因為妄想執著而不能證得。我想要用聖道教導他們，使他們永遠脫離妄想，在自身中得見如來廣大的智慧，和我沒有差別（《華嚴出現品》的經文，只是把『當』字改為『欲』字，使語句更順暢。《法華經》也說：我本來立下誓願，想要讓一切眾生，都和我一樣沒有差別）。於是爲了這些眾生，在菩提場中，稱揚大方廣法界，敷演萬德因華來莊嚴本性，使之成就萬德佛果。那些往昔與我一同種下善根，曾經在劫海中被我用四攝法（Four means of attracting people to Buddhism，佈施、愛語、利行、同事）所攝受的人（也是《妙嚴品》的經文），才開始見到我的身（頻呻三昧盧含那身），聽聞我所說的法（說的是上面的《華嚴經》），就都信受奉行，進入如來的智慧。乃至在逝多林（Jetavana，祇園精舍）我進入師子頻呻三昧（Samadhi，三昧），大眾都證悟法界，除了那些先前修習小乘佛法的人（佛在《法華經》法會上說，過去在《華嚴經》法會中，五百聲聞像聾子和瞎子一樣，看不見佛的境界，聽不見圓融的佛法，就是指的這種情況。接著說：我現在也讓他們聽聞這部經，進入佛的智慧，也就是直到四十年後的《法華經》法會上，他們都得到了授記，指的就是這件事），以及沉溺於貪愛之水等等的人（《出現品》也說：如來的智慧只有在兩種情況下不能起作用

【English Translation】 English version: With immeasurable and countless expedient means, various causes and conditions, parables and words, I expound the various Dharmas for sentient beings. These Dharmas are all for the sake of the One Buddha Vehicle. Therefore, I attained perfect enlightenment under the Bodhi tree, universally seeing all sentient beings capable of attaining perfect enlightenment, and even universally seeing all sentient beings capable of entering Parinirvana (The 'Wonderful Adornments' chapter of the Avatamsaka Sutra says: The Buddha began to attain perfect enlightenment in the Bodhi field of Magadha (ancient Indian kingdom), where the ground was firm and made of diamond, and the Bodhi tree was tall, broad, majestic, and prominent. The 'Emergence' chapter says: When the Tathagata (one of the titles of the Buddha) attained perfect enlightenment, he universally saw sentient beings, etc., all as described in the text). Universally seeing all sentient beings in the midst of greed, hatred, delusion, and various afflictions, possessing the body and wisdom of the Tathagata (one of the titles of the Buddha), constantly without defilement, with virtues and characteristics complete and sufficient (as in the text of the Tathagatagarbha Sutra). There is not a single sentient being who does not possess the wisdom of the Tathagata, but they are unable to attain it due to delusional thoughts and attachments. I wish to teach them the holy path, enabling them to forever be free from delusional thoughts, and to see the vast wisdom of the Tathagata within themselves, no different from me (from the text of the 'Emergence' chapter of the Avatamsaka Sutra, only changing the word 'should' to 'wish' to make the sentence flow more smoothly. The Lotus Sutra also says: I originally made a vow, wishing to enable all sentient beings to be no different from me). Therefore, for these sentient beings, in the Bodhi field, I praise the Great Expansive and Vast Dharma Realm, spreading out myriad virtues as causal flowers to adorn the fundamental nature, enabling it to achieve the fruit of myriad virtues of Buddhahood. Those who in past kalpas planted good roots together with me, and who were once embraced by me in the ocean of kalpas with the Four Means of Attraction (Dana, Priyavacana, Arthakriya, Samanarthata), only then begin to see my body (the body of Samadhi Lokesvararaja), and hear what I say (speaking of the above Avatamsaka Sutra), and then all believe, accept, and enter the wisdom of the Tathagata. Even in Jetavana (Ganden Monastery), I enter the Lion's Roar Samadhi (Samadhi), and the assembly all realize the Dharma Realm, except for those who previously cultivated the Small Vehicle (Hinayana) (The Buddha said in the Lotus Sutra assembly that in the past in the Avatamsaka Sutra assembly, five hundred Sravakas were like the deaf and blind, unable to see the Buddha's realm and unable to hear the perfect and harmonious Dharma, which refers to this situation. Then it says: Now I also let them hear this Sutra and enter the Buddha's wisdom, which means that they all received predictions in the Lotus Sutra assembly forty years later), and those who are drowning in the water of greed and love, etc. (The 'Emergence' chapter also says: The Tathagata's wisdom cannot work in only two situations

生長利益。所謂二乘。墮于無為廣大深坑。及壞善根非器眾生。溺大邪見貪愛之水。然亦于彼曾無厭舍。釋曰。即華嚴所說學小乘者。法華會中還得授記。及不在此會亦展轉令與授記是。此云不厭舍也)如是眾生。諸根鈍著。樂癡所盲。難可度脫。我於三七日。思惟如是事。我若但為贊于佛乘。彼即沒在苦。譭謗不信故。疾入于惡道。若以小乘化。乃至於一人。我即墮慳貪。此事為不可。進退難為。遂尋念過去佛所行方便力。方知過去諸佛皆以小乘引誘。然後令人究竟一乘。故我今所得道。亦應說三乘。我如是思惟時。十方佛皆現梵音慰喻我。善哉釋迦文。第一之導師。得是無上法。隨諸一切佛。而用方便力。我聞慰喻隨順諸佛意故。方往波羅㮈國轉四諦法輪。度憍陳如等五人。漸漸諸處乃至千萬(如羊車也)亦為求緣覺說十二因緣(如鹿車也)亦為求大乘者說六波羅蜜(如牛車也。此上皆當第一密意依性說相教。此上三車皆是宅中。指云在門外者。以喻權教三乘雲云)中間又為說甚深般若波羅蜜。陶汰如上聲聞。進趣諸小菩薩(此當第二密意破相顯性教也)漸漸見其根熟。遂于靈鷲山開示如來知見。普皆與授阿耨多羅三藐三菩提記(究竟一乘。如四衢道中白牛車也。權教牛車大乘與實教白牛車一乘不同者。三十餘本

【現代漢語翻譯】現代漢語譯本增長利益。所謂二乘（聲聞乘和緣覺乘），他們墮入無為的廣大深坑，以及那些壞了善根、不堪為法的眾生，沉溺於大邪見和貪愛之水。然而，我也從未對他們感到厭倦和捨棄。解釋說，就像《華嚴經》所說的學習小乘的人，在《法華經》的法會上也能得到授記，以及那些不在法會中的人，也會輾轉得到授記一樣。這就是這裡所說的不厭舍。像這樣的眾生，諸根遲鈍，被愚癡所矇蔽，難以度脫。我用了三個七天的時間，思惟這件事。我如果只讚歎佛乘（唯一的成佛之道），他們就會沉沒在痛苦中，因為譭謗和不信的緣故，迅速墮入惡道。如果用小乘（聲聞乘和緣覺乘）來教化，哪怕只有一個人，我也會墮入慳貪。這件事進退兩難。於是我尋思過去諸佛所使用的方便力，才知道過去諸佛都是用小乘來引導，然後才讓人究竟證入一乘（唯一的成佛之道）。所以我現在所證得的道，也應該說三乘（聲聞乘、緣覺乘和菩薩乘）。當我這樣思惟的時候，十方諸佛都顯現梵音來安慰我：『善哉，釋迦文（能仁寂默），你是第一導師，證得了這無上的法，隨順一切諸佛，而使用方便力。』我聽了安慰，隨順諸佛的意願，才前往波羅㮈國（今貝拿勒斯附近）轉四諦法輪，度化了憍陳如（解本際）等五人，漸漸地在各處度化乃至千萬（就像羊車一樣）。也為求緣覺的人說十二因緣（就像鹿車一樣）。也為求大乘的人說六波羅蜜（就像牛車一樣。以上都是根據第一密意，依性說相的教法。以上這三車都是宅中，指著說在門外，用來比喻權教的三乘）。中間又為他們說甚深的般若波羅蜜，陶冶像上面所說的聲聞，讓他們進趣諸小菩薩（這相當於第二密意，破相顯性的教法）。漸漸地看到他們的根機成熟，於是在靈鷲山（位於古印度摩揭陀國王舍城東北）開示如來的知見，普遍地給他們授阿耨多羅三藐三菩提記（究竟一乘，就像四通八達的道路中的白牛車一樣。權教的牛車大乘與實教的白牛車一乘不同，有三十多種不同的版本）。

【English Translation】 English version Increasing benefits. The so-called Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), they fall into the vast pit of inaction, and those beings who have destroyed their roots of goodness and are unfit for the Dharma, drown in the water of great wrong views and attachment. However, I have never felt weary or abandoned them. It is explained that, just as the Avataṃsaka Sūtra says that those who study the Small Vehicle can receive predictions in the Lotus Sūtra assembly, and those who are not in the assembly can also receive predictions through transmission. This is what is meant by not being weary or abandoning. Such beings have dull faculties, are blinded by the joy of delusion, and are difficult to liberate. I spent three weeks contemplating this matter. If I only praised the Buddha Vehicle (the one and only path to Buddhahood), they would sink into suffering, and because of slander and disbelief, they would quickly fall into evil realms. If I were to teach with the Small Vehicle (Śrāvakayāna and Pratyekabuddhayāna), even if it were only for one person, I would fall into stinginess. This matter was difficult to advance or retreat. Then I pondered the expedient power used by the Buddhas of the past, and I realized that the Buddhas of the past all used the Small Vehicle to guide beings, and then led them to ultimately realize the One Vehicle (the one and only path to Buddhahood). Therefore, the path that I have now attained should also be taught as the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna). When I was thinking in this way, the Buddhas of the ten directions all manifested Brahma sounds to comfort me: 'Excellent, Śākyamuni (the Sage of the Śākya clan), you are the foremost teacher, having attained this unsurpassed Dharma, following all the Buddhas, and using expedient power.' Having heard the comfort and followed the will of the Buddhas, I went to the country of Vārāṇasī (near present-day Benares) to turn the Wheel of the Four Noble Truths, and liberated Kauṇḍinya (Ajñātakauṇḍinya) and the other five, gradually liberating thousands upon thousands in various places (like a sheep cart). I also spoke of the Twelve Links of Dependent Origination for those seeking Pratyekabuddhahood (like a deer cart). I also spoke of the Six Pāramitās for those seeking the Mahāyāna (like an ox cart. All of the above are teachings based on the first secret intention, explaining the characteristics according to the nature. These three carts are all in the house, pointing and saying they are outside the door, used to illustrate the provisional teachings of the Three Vehicles). In between, I also spoke of the profound Prajñāpāramitā, refining the Śrāvakas mentioned above, and encouraging them to advance towards the small Bodhisattvas (this corresponds to the second secret intention, the teaching of revealing the nature by breaking the characteristics). Gradually seeing that their roots were mature, I revealed the knowledge and vision of the Tathāgata on Vulture Peak (located northeast of Rājagṛha, the capital of the ancient Indian kingdom of Magadha), and universally gave them predictions of Anuttarā-samyak-saṃbodhi (ultimate enlightenment, like a white ox cart in a crossroads. The provisional teaching of the ox cart Mahāyāna is different from the real teaching of the white ox cart One Vehicle, with more than thirty different versions).

經論。具有明文)顯示三乘法身。平等入一乘道。乃至我臨欲滅度。在拘尸那城娑羅雙樹間。作大師子吼。顯常住法。決定說言。一切眾生皆有佛性。凡是有心定當作佛。究竟涅槃常樂我凈。皆令安住秘密藏中(法華且收二乘。至涅槃經方普收六道。會權入實。須漸次故也)即與華嚴海會師子頻呻大眾頓證。無有別異(法華涅槃。是漸教中之終極。與華嚴等頓教。深淺無異。都為第三顯示真心即性教也)我既所應度者皆以度訖。未得度者已為作得度因緣。故於雙樹間入大寂滅定。反本還源。與十方三世一切諸佛。常住法界常寂常照也。評曰。上來三紙全是于諸經中錄佛自言也。但以抄錄之故。不免於連續綴合之處。或加減改換三字兩字而已。唯敘華嚴處一行半。是以經題顯佛意。非佛本語也。便請將佛此自述本意判前三種教宗。豈得言權實一般。豈得言始終二法。禪宗例教。誰謂不然。竊欲和會。良由此也。誰聞此說而不除疑。若猶執迷。則吾不復也。然上所引。佛自云。我見眾生皆成正覺。又云。根鈍癡盲。語似相違。便欲于其中次第通釋。恐間雜佛語文相交加。今於此后。方始全依上代祖師馬鳴菩薩。具明眾生一心迷悟本末始終悉令顯現。自然見全佛之眾生。擾擾生死。全眾生之佛。寂寂涅槃。全頓悟之習氣。念

【現代漢語翻譯】現代漢語譯本：經論中明確顯示，三乘（聲聞乘、緣覺乘、菩薩乘）的法身平等地進入一乘（佛乘）的道路。乃至我臨近涅槃時，在拘尸那城的娑羅雙樹之間，作大師子吼，彰顯常住之法，明確地說：『一切眾生皆有佛性，凡是有心的，必定能夠成佛。』最終的涅槃是常、樂、我、凈的，都讓他們安住在秘密藏中（《法華經》暫且只攝受二乘，到《涅槃經》才普遍攝受六道，會權巧歸入真實，這是因為需要循序漸進）。這與華嚴海會（《華嚴經》的法會）上師子頻申（佛陀的開示）大眾頓悟沒有差別（《法華經》、《涅槃經》是漸教中的終極，與《華嚴經》等頓教，深淺沒有差別，都是爲了第三次顯示真心即是性體的教義）。我所應該度化的人都已經度化完畢，尚未得度的人，也已經為他們種下了得度的因緣。所以在娑羅雙樹間進入大寂滅定，反本還源，與十方三世一切諸佛，常住在法界，常寂常照。評判說：上面三頁全部是從各經中摘錄的佛陀自述。但因為是抄錄的緣故，難免在連續綴合之處，會有加減或改換三兩個字的情況。只有敘述《華嚴經》之處的一行半，是以經題來顯示佛陀的意圖，並非佛陀原本所說的話。如果因此就將佛陀這自述的本意來判別前三種教宗，豈能說權教和實教一般，豈能說始教和終教是兩種法？禪宗比照教相，誰說不是這樣呢？我私下想要調和，正是因為這個緣故。誰聽了這種說法而不消除疑惑呢？如果仍然執迷不悟，那我也無話可說了。然而上面所引用的，佛陀自己說：『我見眾生皆成正覺。』又說：『根鈍癡盲。』這些話語似乎互相矛盾。如果想要在其中次第通釋，恐怕會間雜佛陀的語言，文句互相交錯。現在在此之後，才完全依照上代祖師馬鳴菩薩，詳細說明眾生一心迷悟的本末始終，全部令其顯現，自然會見到全體是佛的眾生，在擾擾攘攘的生死中；全體是眾生的佛，在寂寂靜靜的涅槃中；全體是頓悟的習氣，在念頭中。

【English Translation】 English version: The sutras and treatises clearly reveal that the Dharmakaya (body of the Dharma) of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) equally enters the path of the One Vehicle (Buddhayāna). Even as I approached Parinirvana, between the twin Sala trees in Kushinagar, I roared the great lion's roar, manifesting the Dharma of permanence, decisively declaring: 'All sentient beings possess Buddha-nature; all who have a mind are certain to become Buddhas.' Ultimate Nirvana is characterized by permanence, bliss, self, and purity (Nitya, Sukha, Atma, and Subha), and all are made to abide within the secret treasury (the Lotus Sutra temporarily gathers in the Two Vehicles, while the Nirvana Sutra universally gathers in the Six Realms, converging expedient means into reality, as it requires gradual progression). This is no different from the assembly at the Flower Garland Sea (the assembly of the Avatamsaka Sutra) where the lion's stretch (the Buddha's exposition) caused the great assembly to attain sudden enlightenment (the Lotus Sutra and Nirvana Sutra are the ultimate of the gradual teachings, and are no different in depth from the sudden teachings such as the Avatamsaka Sutra; all are for the third time revealing the teaching that true mind is essence). Those whom I should have liberated have all been liberated, and for those who have not yet been liberated, I have already created the causes and conditions for their liberation. Therefore, between the twin Sala trees, I entered the Great Quiescent Samadhi, returning to the origin and source, constantly abiding in the Dharmadhatu (realm of Dharma) with all the Buddhas of the ten directions and three times, constantly quiescent and constantly illuminating. The commentary says: The above three pages are all excerpts from the Buddha's own words in various sutras. However, because they are excerpts, it is inevitable that in the continuous joining, there will be additions, subtractions, or changes of three or two words. Only the one and a half lines describing the Avatamsaka Sutra use the title of the sutra to reveal the Buddha's intention, and are not the Buddha's original words. If one were to use this self-description of the Buddha's intention to judge the previous three teachings, how could one say that expedient and real teachings are the same, or that the beginning and end teachings are two different dharmas? Chan (Zen) Buddhism follows the example of doctrinal classification; who says it is not so? I privately wish to harmonize them, and it is precisely for this reason. Who would hear this explanation and not dispel their doubts? If one still clings to delusion, then I have nothing more to say. However, what was quoted above, the Buddha himself said: 'I see all sentient beings attaining perfect enlightenment.' And also said: 'Roots are dull, foolish, and blind.' These words seem contradictory. If one wants to explain them in order, I fear that the Buddha's words will be mixed and the sentences will be intertwined. Now, after this, I will fully rely on the ancestral master Aśvaghoṣa (馬鳴菩薩) of the previous generation to explain in detail the beginning and end of the delusion and enlightenment of the one mind of sentient beings, so that it will all be revealed. Naturally, one will see sentient beings who are entirely Buddhas, in the tumultuous cycle of birth and death; Buddhas who are entirely sentient beings, in the serene stillness of Nirvana; and the habitual tendencies of sudden enlightenment, in thoughts.

念攀緣。全習氣之頓悟。心心寂照。即于佛語相違之處。自見無所違也。謂六道凡夫三乘賢聖根本悉是靈明清凈一法界心性覺寶光各各圓滿。本不名諸佛。亦不名眾生。但以此心靈妙。自在不守自性。故隨迷悟之緣。造業受報。遂名眾生。修道證真。遂名諸佛。又雖隨緣而不失自性。故常非虛妄。常無變異不可破壞。唯是一心。遂名真如。故此一心常具真如生滅二門。未曾暫闕。但隨緣門中凡聖無定。謂本來未曾覺悟。故說煩惱無始。若悟修證即煩惱斷盡。故說有終。然實無別始覺亦無不覺。畢竟平等。故此一心法爾有真妄二義。二義復各二義。故常具真如生滅二門。各二義者。真有不變隨緣二義。妄有體空成事二義。謂由真不變故妄體空為真如門。由真隨緣故妄成事為生滅門。以生滅即真如。故諸經說。無佛無眾生。本來涅槃常寂滅相。又以真如即生滅故。經云。法身流轉五道。名曰眾生。既知迷悟凡聖在生滅門。今於此門具彰凡聖二相。即真妄和合非一非異。名為阿賴耶識。此識在凡本來常有覺與不覺二義。覺是三乘賢聖之本。不覺是六道凡夫之本。今且示凡夫本末。總有十重(今每重以夢喻側注一一合之)一謂一切眾生雖皆有本覺真心(如一富貴人端正多智自在宅中住)二未遇善友開示。法爾本來不覺(如宅中

人睡自不知也。論云。依本覺故而有不覺也)三不覺故法爾念起(如睡法爾有夢。論云。依不覺故生三種相。此是初一)四念起故有能見相(如夢中之想)五以有見故根身世界妄現(夢中別見有身在他鄉貧苦。及見種種好惡事境)六不知。此等從自念起。執為定有。名為法執(正夢時。法爾必執所見物。為實有也)七執法定故便見自他之殊。名為我執(夢時必認他鄉貧苦身。為己本身)八執此四大為我身故。法爾貪愛順情諸境欲以潤我。嗔嫌違情諸境恐損惱我。愚癡之情種種計校(此是三毒。如夢在他鄉所見違順等事。亦貪嗔也)九由此故造善惡等業(夢中或偷奪打罵。或行恩佈德)。

十業成難逃。如影響應于形聲。故受六道業系苦樂相(如夢因偷奪打罵。彼捉枷禁決罰。或因行恩。得報舉薦拜官署職)此上十重生起次第。血脈連線行相甚明。但約理觀心而推照。即歷然可見。次辨悟后修證。還有十重翻妄即真。無別法故。然迷悟義別順逆次殊。前是迷真逐妄。從微細順次生起。展轉至粗。后乃悟妄歸真。從粗重逆次斷除。展轉至細。以能翻之智。自淺之深。粗障易遣。淺智即能翻故。細惑難除。深智方能斷故。故后十從末逆次。翻破前十。唯后一前二有少參差。下當顯示十重者。◎

禪源諸詮集都序

【現代漢語翻譯】現代漢語譯本人睡著了自然什麼都不知道。（《攝大乘論》中說：『依于本覺的緣故，才會有不覺。』）三、因為不覺的緣故，自然而然地產生念頭（就像睡著了自然會做夢。《攝大乘論》中說：『依于不覺的緣故，產生三種相。』這是最初的一種）。四、因爲念頭產生，所以有了能見之相（就像夢中的想法）。五、因為有了能見之相，根身（指眼、耳、鼻、舌、身五根和身體）和世界虛妄地顯現出來（夢中清楚地看到有身體在異鄉，貧窮困苦，以及看到種種好壞的事情和境界）。六、不知道這些都是從自己的念頭產生的，卻執著地認為是真實存在的，這叫做『法執』（正在做夢的時候，自然而然地一定會執著所見之物，認為是真實存在的）。七、因為執著法是真實存在的，所以就看到自己和他人的差別，這叫做『我執』（做夢的時候一定會認為異鄉貧苦的身體是自己的本身）。八、執著這四大（地、水、火、風）為我的身體，所以自然而然地貪愛順應自己心意的各種境界，想要用來滋潤自己；嗔恨厭惡違背自己心意的各種境界，恐怕會損害惱亂自己；愚癡的情感，種種地計較（這是三毒。就像夢中在異鄉所見到的順境和逆境等事情，也會產生貪嗔）。九、因為這些，所以造作善業和惡業等（夢中或者偷竊搶奪、打罵，或者施行恩惠、佈施德行）。十、業已造成就難以逃脫，就像影子和聲音迴應于形體和聲音一樣，所以承受六道（天道、人道、阿修羅道、地獄道、餓鬼道、畜生道）的業力束縛，感受痛苦和快樂的相狀（就像夢中因為偷竊搶奪、打罵，被抓捕枷鎖禁錮、判決懲罰；或者因為施行恩惠，得到回報，被舉薦提拔、授予官職）。以上這十重是重重產生的次第，血脈連線，行相非常明顯。只要依據理來觀察內心而推究照見，就歷歷可見。接下來辨別覺悟后的修證，還有十重翻轉虛妄而歸於真實，沒有其他特別的方法。然而迷和悟的意義不同，順和逆的次第不同。前面是迷失真性而追逐虛妄，從微細到粗大順次生起，逐漸發展到粗重。後面是覺悟虛妄而回歸真性，從粗重到微細逆次斷除，逐漸發展到細微。用能翻轉的智慧，從淺到深。粗重的障礙容易去除，因為淺顯的智慧就能翻轉；細微的迷惑難以斷除，因為深厚的智慧才能斷除。所以後面的十重是從末端逆次，翻破前面的十重。只有后一重和前二重有少許參差。下面將要顯示這十重。《禪源諸詮集都序》

【English Translation】 English version When people are asleep, they naturally know nothing. (The Mahāyānasaṃgraha (She da cheng lun) says: 'Based on the Original Enlightenment (本覺, ben jue), there is non-enlightenment.') 3. Because of non-enlightenment, thoughts naturally arise (just as dreams naturally occur when asleep. The Mahāyānasaṃgraha says: 'Based on non-enlightenment, three aspects arise.' This is the first). 4. Because thoughts arise, there is the aspect of being able to see (like thoughts in a dream). 5. Because there is the aspect of being able to see, the sense faculties (根身, gen shen) (referring to the five sense organs of eyes, ears, nose, tongue, and body) and the world appear falsely (in a dream, one clearly sees that one's body is in a foreign land, poor and suffering, and sees all kinds of good and bad events and realms). 6. Not knowing that these arise from one's own thoughts, one clings to them as being real, this is called 'Dharma attachment' (法執, fa zhi) (when dreaming, one naturally clings to what is seen as being real). 7. Because one clings to the Dharma as being real, one sees the difference between oneself and others, this is called 'self-attachment' (我執, wo zhi) (when dreaming, one certainly recognizes the poor and suffering body in a foreign land as one's own). 8. Clinging to the Four Great Elements (四大, si da) (earth, water, fire, and wind) as one's body, one naturally craves the various realms that accord with one's feelings, wanting to nourish oneself with them; one hates and dislikes the various realms that go against one's feelings, fearing that they will harm and trouble oneself; with foolish emotions, one calculates in various ways (these are the three poisons. Like the agreeable and disagreeable events seen in a dream in a foreign land, greed and anger also arise). 9. Because of these, one creates good and bad karma, etc. (in a dream, one may steal, rob, beat, or scold; or one may bestow kindness and practice virtuous deeds). 10. Once karma is created, it is difficult to escape, just as shadows and echoes respond to forms and sounds. Therefore, one receives the karmic bonds of the six realms (六道, liu dao) (the realms of gods, humans, asuras, hell beings, hungry ghosts, and animals), experiencing the aspects of suffering and happiness (like in a dream, because of stealing, robbing, beating, or scolding, one is arrested, shackled, imprisoned, judged, and punished; or because of bestowing kindness, one receives rewards, is recommended for promotion, and is granted official positions). The above ten stages are the order of repeated arising, the connection of blood vessels, and the appearance is very clear. As long as one observes the mind based on principle and investigates and illuminates it, it will be clearly visible. Next, distinguishing the cultivation and realization after enlightenment, there are also ten stages of turning falsehood into truth, there is no other special method. However, the meanings of delusion and enlightenment are different, and the order of following and reversing is different. The former is losing the true nature and pursuing falsehood, arising sequentially from the subtle to the coarse, gradually developing to the heavy. The latter is awakening to falsehood and returning to true nature, eliminating in reverse order from the heavy to the subtle, gradually developing to the subtle. Using the wisdom that can reverse, from shallow to deep. Coarse obstacles are easy to remove, because shallow wisdom can reverse them; subtle delusions are difficult to eliminate, because profound wisdom can eliminate them. Therefore, the latter ten stages are in reverse order from the end, overturning the former ten stages. Only the last stage and the first two stages have slight differences. The following will show these ten stages. Preface to the Collection of Various Explanations from Chan Sources (Chan Yuan Zhu Quan Ji Du Xu)

卷下之一

禪源諸詮集都序卷下之二

唐圭峰山沙門宗密述

◎一謂有眾生遇善知識。開示上說本覺真心。宿世曾聞今得解悟(若宿生未聞。今聞必不信。或信而不解。雖人人等有佛性。今現有不信不悟者。是此類也)四大非我。五蘊皆空。信自真如及三寶德(信自心本不虛妄本。不變異故曰真如。故論云。自信己性知心妄動無別境界。又云。信心有四種。一信根。本樂念真如。二信佛。有無量功德常念親近供養。三信法。有大利益常念修行。四信僧。能修正行自利利他常樂親近。悟前一翻前二成此第一重也)二發悲智愿誓證菩提(發悲心者欲度眾生。發智心者欲了達一切法。發願心者欲修萬行以資悲智)三隨分修習施戒忍進。及止觀等增長信根(論云。修行有五。能成此信。止觀合為一行。故六度唯成五也)四大菩提心從此顯發(以上三心開發。論云。信成就發心者有三種。一者直心。正念真如法故。二者深心。樂集諸善行故。三發大悲心。欲拔一切眾生苦故)五以知法性無慳等心(等者貪慾嗔恚懈怠散亂愚癡)六隨順修行六波羅蜜定慧力用(初脩名止觀。成就名定慧)我法雙亡(初發心時。已約教理觀二執空。今即定慧力觀自覺空也)無自無他(證我空五)常空常幻(證法空六色不異空空不異

【現代漢語翻譯】現代漢語譯本禪源諸詮集都序卷下之二

唐圭峰山沙門宗密述

◎一、謂有眾生遇到善知識，開示並宣說本覺真心。宿世曾經聽聞，今生得以理解領悟（如果前世沒有聽聞，今生聽聞必定不會相信，或者相信而不理解。雖然人人平等具有佛性，但現在有不信不悟的人，就是這類情況）。四大假合非我，五蘊皆是空性。深信自己本具的真如以及三寶的功德（相信自己的心本來不虛妄，本來不變異，所以叫做真如。所以《論》中說：『自信己性，知心妄動，無別境界。』又說：『信心有四種：一、信根，本來就喜好憶念真如；二、信佛，具有無量功德，常常憶念親近供養；三、信法，具有大利益，常常憶念修行；四、信僧，能夠修正修行，自利利他，常常喜好親近。』領悟前面的內容，翻轉前面的認知，成就這第一重境界）。

二、發起悲智愿，誓願證得菩提（發起悲心，是爲了度化眾生；發起智心，是爲了了達一切法；發起願心，是爲了修習萬行來資助悲智）。

三、隨分隨力地修習佈施、持戒、忍辱、精進，以及止觀等，增長信根（《論》中說：『修行有五種，能夠成就這種信心。』止觀合為一行，所以六度只成就五種）。

四、菩提心從此顯發（以上三種心開發。《論》中說：『信成就發心者有三種：一者直心，正念真如法故；二者深心，樂集諸善行故；三發大悲心，欲拔一切眾生苦故』）。

五、因爲了知法性，所以沒有慳吝等心（等，指貪慾、嗔恚、懈怠、散亂、愚癡）。

六、隨順修行六波羅蜜，產生定慧的力量和作用（最初修習叫做止觀，成就了叫做定慧）。

我法雙亡（最初發心時，已經依據教理觀察我執和法執皆空，現在憑藉定慧的力量觀察自覺也是空）。

無自無他（證悟我空）。

常空常幻（證悟法空，色不異空，空不異色）。

【English Translation】 English version Chapter 2 of the Collected Annotations on the Source of Chan

Compiled by Śramaṇa Zongmi of Guifeng Mountain, Tang Dynasty

◎ 1. It is said that sentient beings encounter a good teacher (kalyāṇa-mitra), who reveals and explains the originally enlightened true mind (buddha-dhatu). Having heard of it in past lives, they now understand and awaken (bodhi) (If they have not heard of it in past lives, they will certainly not believe it now, or they may believe but not understand. Although everyone equally possesses buddha-nature, there are now those who do not believe or awaken, and this is the case). The four great elements (mahābhūta) are not me, and the five aggregates (skandha) are all empty. Believe in your own true suchness (tathatā) and the virtues of the Three Jewels (triratna) (Believe that your own mind is originally not false and originally unchanging, so it is called true suchness. Therefore, the Treatise says: 'Believe in your own nature, know that the mind's deluded movements have no separate realm.' It also says: 'There are four kinds of faith: 1. Faith in the root, originally likes to remember true suchness; 2. Faith in the Buddha, who has immeasurable merits and virtues, and constantly remembers to be close to and make offerings; 3. Faith in the Dharma, which has great benefits, and constantly remembers to practice; 4. Faith in the Sangha, who can correct practice, benefit themselves and others, and always likes to be close to. 'Understanding the previous content, reversing the previous cognition, achieves this first level).

Generate vows of compassion and wisdom, vowing to attain bodhi (Generating compassion is to liberate sentient beings; generating wisdom is to understand all dharmas; generating vows is to cultivate myriad practices to support compassion and wisdom).
Practice giving (dāna), morality (śīla), patience (kṣānti), diligence (vīrya), and cessation and contemplation (śamatha-vipaśyanā) etc. according to your ability, increasing the root of faith (The Treatise says: 'There are five kinds of practice that can accomplish this faith.' Cessation and contemplation are combined into one practice, so the six perfections (pāramitā) only accomplish five).
The bodhi mind manifests from this (The above three minds are developed. The Treatise says: 'There are three kinds of people who develop the mind of faith: 1. The straight mind, because it correctly remembers the dharma of true suchness; 2. The deep mind, because it likes to gather all good deeds; 3. The great compassionate mind, because it wants to remove the suffering of all sentient beings').
Because of knowing the nature of dharma, there is no stinginess or other such mind (etc., refers to greed, hatred, laziness, distraction, and ignorance).
Practice the six perfections in accordance, producing the power and function of samādhi and prajñā (Initially practicing is called cessation and contemplation, and when accomplished it is called samādhi and prajñā).

Self and dharma are both extinguished (When first generating the mind, one has already observed according to doctrine that the attachment to self and the attachment to dharma are both empty, and now one observes that self-awareness is also empty by the power of samādhi and prajñā).

No self, no other (Realizing the emptiness of self).

Constantly empty, constantly illusory (Realizing the emptiness of dharma, form is not different from emptiness, emptiness is not different from form).

色。故常空常幻也)七於色自在一切融通。(迷時不知從自心變。故不自在。今因二空智達之故融通也)八於心自在無所不照(既不見心外別有境界。境界唯心。故自在也)九滿足方便一念相應。覺心初起心無初相。離微細念心即常住。直覺于迷源。名究竟覺(從初發心即修無念。至此方得成就。成就故即入佛位也)十心既無念。則無別始覺之殊。本來平等同一覺故。冥于根本真凈心源。應用塵沙。盡未來際常住法界。感而即通。名大覺尊。佛無異佛是本佛。無別新成故。普見一切眾生皆同成等正覺。故迷與悟各有十重順逆相翻。行相甚顯。此之第一對前一二。此十合前第一。餘八皆從后逆次翻破前八。一中悟前第一本覺。翻前第二不覺。前以不覺乖于本覺。真妄相違故開為兩重。今以悟即冥符。冥符相順無別始悟。故合之為一。又若據逆順之次。此一合翻前十。今以頓悟門中理須直認本體。翻前本迷故對前一二(上云。參差。即是此也)二中。由怖生死之苦發三心自度度他故。對前第十六道生死。三修五行翻前第九造業。四三心開發翻前第八三毒(悲心翻瞋智心翻癡願心翻貪)五證我空翻前第七我執。六證法空翻前第六法執。七色自在翻前第五境界。八心自在翻前第四能見。九離念翻前第三念起。故十成佛佛無別體

【現代漢語翻譯】現代漢語譯本色（rūpa，物質）。所以說是常空常幻。（迷惑時不知道是從自己的心變現出來的，所以不自在。現在因為證悟了人空和法空的智慧，所以一切融通無礙。）七、於色自在，一切融通。（迷惑時不知從自心變。故不自在。今因二空智達之故融通也）八、於心自在，無所不照。（既然不見心外別有境界，境界唯心，所以自在。）九、滿足方便，一念相應。覺心初起，心無初相。離微細念，心即常住。直覺于迷源，名究竟覺。（從最初發心就修習無念，到這裡才算成就。成就了就進入佛的果位。）十、心既然無念，就沒有另外的始覺之殊。本來平等，同一覺性。與根本真凈的心源相冥合，應用如塵沙般無量，盡未來際常住法界。感應而通達，名為大覺尊。佛沒有不同於佛的，都是本來的佛，沒有另外新成就的。所以普遍見到一切眾生都一同成就等正覺。所以迷惑與覺悟各有十重順逆相翻。行相非常明顯。這第一重對應前面的第一、二重。這十重合於前面的第一重。其餘八重都是從後面逆次翻破前面的八重。第一重中悟入前面的第一重本覺，翻破前面的第二重不覺。前面因為不覺違背本覺，真妄相互違背，所以開為兩重。現在因為覺悟就與本覺冥合，冥合就相互順應，沒有另外的始悟，所以合為一重。又如果按照順逆的次序，這第一重合起來翻破前面的十重。現在因為頓悟門中，理應直接認識本體，翻破前面的根本迷惑，所以對應前面的第一、二重（上面說的參差，就是指這個）。第二重中，因為怖畏生死之苦而發起三心，自度度他，所以對應前面的第十六道生死。第三重，修習五行，翻破前面的第九重造業。第四重，三心開發，翻破前面的第八重三毒（悲心翻破瞋恚，智心翻破愚癡，願心翻破貪婪）。第五重，證悟我空，翻破前面的第七重我執。第六重，證悟法空，翻破前面的第六重法執。第七重，於色自在，翻破前面的第五重境界。第八重，於心自在，翻破前面的第四重能見。第九重，離念，翻破前面的第三重念起。所以第十重成就佛果，佛沒有另外的本體。

【English Translation】 English version Rūpa (form, matter). Therefore, it is said to be constantly empty and illusory. (When deluded, one does not know that it transforms from one's own mind, hence not being at ease. Now, due to the wisdom of realizing the emptiness of self and phenomena, everything is unobstructed and interconnected.) Seven, being at ease with rūpa, everything is interconnected. (When deluded, one does not know that it transforms from one's own mind, hence not being at ease. Now, due to the wisdom of realizing the emptiness of self and phenomena, everything is unobstructed and interconnected.) Eight, being at ease with the mind, illuminating everything. (Since there are no separate realms outside the mind, and realms are only mind, one is at ease.) Nine, fulfilling expedient means, being in accord with a single thought. When the mind of awakening first arises, the mind has no initial form. By being free from subtle thoughts, the mind is constantly abiding. Directly realizing the source of delusion is called ultimate awakening. (From the initial aspiration, one cultivates non-thought, and only here is it accomplished. Upon accomplishment, one enters the state of Buddhahood.) Ten, since the mind is without thought, there is no distinction of a separate initial awakening. Originally equal, of the same awakened nature. Merging with the fundamental, true, and pure source of mind, applying like countless grains of sand, constantly abiding in the Dharma realm for the extent of the future. Responding and penetrating, it is called the Great Awakened One. Buddhas are not different from Buddhas; they are all original Buddhas, not newly accomplished. Therefore, universally seeing all sentient beings equally attaining complete and perfect enlightenment. Thus, delusion and awakening each have ten layers of reversed order. The characteristics are very clear. This first layer corresponds to the first and second layers before. These ten layers combine with the first layer before. The remaining eight layers all reverse and break the previous eight layers in reverse order. In the first layer, one awakens to the first layer of original awakening, reversing the second layer of non-awakening. Previously, because non-awakening contradicted original awakening, true and false opposed each other, so it was divided into two layers. Now, because awakening merges with original awakening, merging is in accordance, there is no separate initial awakening, so it is combined into one layer. Also, if according to the order of reversal, this first layer combines to reverse the previous ten layers. Now, because in the gate of sudden awakening, one should directly recognize the essence, reversing the fundamental delusion, so it corresponds to the first and second layers before (the 'discrepancy' mentioned above refers to this). In the second layer, because of fearing the suffering of birth and death, one arouses the three minds, liberating oneself and others, so it corresponds to the sixteenth path of birth and death before. In the third layer, cultivating the five practices reverses the ninth layer of creating karma before. In the fourth layer, the three minds are developed, reversing the eighth layer of the three poisons before (compassionate mind reverses anger, wise mind reverses ignorance, aspirational mind reverses greed). In the fifth layer, realizing the emptiness of self reverses the seventh layer of self-attachment before. In the sixth layer, realizing the emptiness of phenomena reverses the sixth layer of attachment to phenomena before. In the seventh layer, being at ease with rūpa reverses the fifth layer of realms before. In the eighth layer, being at ease with the mind reverses the fourth layer of the ability to see before. In the ninth layer, being free from thought reverses the third layer of the arising of thought before. Therefore, the tenth layer accomplishes Buddhahood; the Buddha has no separate essence.

。但是始覺。翻前第二不覺。合前第一本覺。始本不二。唯是真如顯現。名為法身大覺。故與初悟無二體也。順逆之次參差正由此矣。一即因該果海。十即果徹因源。涅槃經云。發心畢竟二不別。華嚴經云。初發心時得阿耨菩提。正是此意。然雖順逆相對前後相照法義昭彰。猶恐文不頓書意不併顯。首尾相隔不得齊睹。今更畫之為圖。令凡聖本末大藏經宗一時現於心鏡。此圖頭在中心云眾生心三字是也。從此三字讀之。分向兩畔。朱畫表凈妙之法。墨畫表垢染之法。一一尋血脈詳之。朱為此○號。記凈法十重之次。墨為此●號。記染法十重之次。此號是本論之文。此點是義說論文爾。

迷有十重　此是迷真逐妄從微細順次生起展轉至粗之相。

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詳究前述諦觀此圖。對勘自他及想賢聖。為同爲異。為真為妄。我在何門。佛在何位。為當別體。為復同源。即自然不執著于凡夫。不僣濫于聖位。不耽滯于愛見。不推讓于佛心也。然初十重是一藏經所治法身中(第一重)煩惱之病生起元由(次三重)漸漸加增(我法二執)乃至粗重(三毒造業)慧滅(受報)之狀。后十重是法身信方服藥(前三重汗出)汗出病差(菩提心開發)將理方法(六波

【現代漢語翻譯】現代漢語譯本：但是開始覺悟。在翻轉到第二重之前沒有覺悟。與之前的第一個本覺相合。開始的覺悟與本來的覺悟不是兩個。只是真如的顯現，名為法身大覺。所以與最初的覺悟沒有區別。順行和逆行的次序參差不齊，正是由此而來。一即是因包含果海，十即是果徹悟因源。《涅槃經》說：『發心和畢竟沒有差別。』《華嚴經》說：『最初發心時就得到阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。』正是這個意思。然而，即使順行和逆行相對，前後互相照應，法義昭彰，仍然擔心文字不能一下子寫完，意思不能同時顯現，首尾相隔不能一起看到。現在再畫成圖，讓凡夫和聖人的本末，以及大藏經的宗旨，一時都顯現在心鏡中。這個圖的開頭在中心，寫著『眾生心』三個字。從這三個字讀起，分成兩邊。紅色表示清凈微妙的法，黑色表示垢染的法。一一尋找血脈詳細地研究它。紅色用此○號，記錄凈法十重的次序。黑色用此●號，記錄染法十重的次序。這個符號是本論的文字，這個點是義說論文而已。迷有十重：這是迷失真如而追逐虛妄，從微細到粗重，順次生起，展轉相生的狀態。詳細研究前面所說的，仔細觀察這個圖。對照自己和他人，以及想像賢聖。是相同還是不同？是真實還是虛妄？我在哪個門？佛在哪個位置？是不同的個體，還是相同的根源？這樣自然就不會執著于凡夫，不會僭越聖人的地位，不會耽溺於愛見，不會推卸佛的心意。然而，最初的十重是一藏經所要治理的法身中（第一重）煩惱的病生起的根源（其次三重），漸漸加重（我法二執），乃至粗重（三毒造業），智慧滅亡（受報）的狀態。後面的十重是法身相信並服用藥物（前三重汗出），汗出病好（菩提心開發），將理的方法（六波

【English Translation】 English version: However, one begins to awaken. Before reversing to the second stage, there is no awakening. Combining with the original first awakening. The initial awakening and the original awakening are not two. It is merely the manifestation of True Thusness (tathata), called the Great Awakening of the Dharma Body (Dharmakaya). Therefore, it is no different from the initial awakening. The order of forward and reverse sequences is uneven, and this is precisely the reason. One is that the cause encompasses the sea of effects, and ten is that the effect thoroughly understands the source of causes. The Nirvana Sutra says: 'The initial aspiration and the ultimate state are not different.' The Avatamsaka Sutra says: 'At the time of the initial aspiration, one attains anuttara-samyak-sambodhi (supreme complete enlightenment).' This is precisely the meaning. However, even though the forward and reverse sequences are relative, and the front and back correspond to each other, and the meaning of the Dharma is clear, there is still concern that the text cannot be written all at once, and the meaning cannot be revealed simultaneously, and the beginning and end are separated and cannot be seen together. Now, let's draw it as a diagram, so that the beginning and end of ordinary beings and sages, as well as the purpose of the Tripitaka, are all manifested in the mirror of the mind at once. The beginning of this diagram is in the center, with the three words 'sentient beings' mind' written. Read from these three words, dividing into two sides. Red represents the pure and wonderful Dharma, and black represents the defiled Dharma. Seek out the blood vessels one by one and study them in detail. Red is marked with this ○ symbol to record the order of the ten levels of pure Dharma. Black is marked with this ● symbol to record the order of the ten levels of defiled Dharma. This symbol is the text of this treatise, and this dot is the meaning explained in the treatise. Tenfold Delusion: This is the state of being deluded from True Thusness and pursuing illusion, arising sequentially from subtle to coarse, and propagating from one to another. Study in detail what was said earlier, and carefully observe this diagram. Compare yourself with others, and imagine the wise and holy. Are they the same or different? Are they real or false? In which gate am I? In which position is the Buddha? Are they different individuals, or the same origin? In this way, one will naturally not be attached to ordinary beings, will not usurp the position of the holy, will not indulge in love and views, and will not shirk the mind of the Buddha. However, the initial ten levels are the origin of the disease of afflictions arising in the Dharma Body (first level) that the Tripitaka seeks to cure (the next three levels), gradually increasing (the two attachments of self and Dharma), and even becoming coarse (the three poisons creating karma), and the state of wisdom being destroyed (receiving retribution). The latter ten levels are the Dharma Body believing in and taking medicine (sweating in the first three levels), the disease being cured by sweating (the development of the Bodhi mind), the method of managing (the six para-

羅蜜)漸漸減退(從六至九)乃至平復(成佛)之狀。如有一人(在纏法身)諸根具足(恒沙功德)強壯(常住不變妄不能染)多藝(恒沙妙用)。忽然得病(無始無明)漸漸加增(其次七重)乃至氣絕(第十重)唯心頭暖(賴耶識中無漏智種)。忽遇良醫(大善知識)知其命在(見凡夫人即心是佛)。強灌神藥(初聞不信頻就不捨)忽然甦醒(悟解)初未能言(初悟之人未能說法答他問難皆悉未得)乃至漸語(能說法也)漸能行履(十地十波羅蜜)直至平復(成佛)。所解伎藝無所不為(神通光明一切種智)以法一一對合。何有疑而不除也。即知一切眾生不能神變作用者。但以業識惑病所拘。非已法身不具妙德。今愚者難云。汝既頓悟即佛。何不放光者。何殊令病未平復之人。便作身上本藝。然世醫處方必先候脈。若不對病狀輕重。何辨方書是非。若不約痊癒淺深。何論將理法則。法醫亦爾。故今具述迷悟各十重之本末。將前經論統三種之淺深。相對照之如指其掌。勸諸學者。善自安心行。即任隨寄一門解。即須通達無礙。又不得慮其偏局。便漭蕩無所指歸。須洞鑑源流。令分菽麥。必使同中見異異處而同。映象千差。莫執好醜。鏡明一相。莫忌青黃。千器一金雖無阻<T48p0411_01.gif

【現代漢語翻譯】現代漢語譯本羅蜜)逐漸減退(從第六重到第九重)乃至完全恢復(成佛)的狀態。好比有一個人(被纏縛的法身)，諸根完備(如恒河沙數般的功德)，強壯(常住不變，妄念無法沾染)，多才多藝(如恒河沙數般的妙用)。忽然得了重病(無始以來的無明)，病情逐漸加重(接下來的七重)，乃至氣息奄奄(第十重)，只有心頭還殘留一絲溫暖(賴耶識中無漏的智慧種子)。這時，忽然遇到一位良醫(大善知識)，知道他還有救(見到凡夫之人，即知其心即是佛)。強行灌下神藥(起初不相信，但頻繁接近而不捨棄)，病人忽然甦醒(領悟)，起初還不能說話(初悟之人還不能說法，回答他人的提問，都還不能做到)，乃至逐漸能說話(能夠說法了)，逐漸能夠行走(十地十波羅蜜)，直到完全康復(成佛)。這時，他所掌握的技藝，沒有不能施展的(神通光明，一切種智)，用佛法一一對應，還有什麼疑惑不能消除呢？由此可知，一切眾生不能展現神通變化，只是因為被業識的迷惑所束縛，並非自身的法身不具備妙德。現在愚昧的人會質疑說：『你既然頓悟成佛，為什麼不放光呢？』這和讓一個病還沒有完全康復的人，立刻施展他原本的技藝有什麼區別呢？世間的醫生開藥方，必定先診脈，如果不根據病情輕重，如何辨別藥方的正確與否？如果不根據痊癒的程度，如何討論調理的法則？法醫也是如此。所以現在詳細敘述迷悟各自的十重境界的本末，將之前的經論與三種根器的深淺程度，相對照，就像指著自己的手掌一樣清晰。勸勉各位學習者，好好地安心修行，即使只憑借一個法門來理解，也必須通達無礙。又不能因為擔心有所偏頗，就漫無邊際，沒有明確的歸宿。必須洞察源流，分辨菽麥。務必做到在相同中看到不同，在不同中看到相同。映象千差萬別，不要執著於好壞。鏡子的光明只有一個，不要在意青黃顏色。千種器皿，黃金只有一種，雖然沒有阻礙 English version The state of (Paramita) gradually diminishing (from the sixth to the ninth) and eventually fully recovering (becoming a Buddha). It's like a person (the Dharmakaya in bondage), with complete faculties (countless merits like the sands of the Ganges), strong (constant and unchanging, undefiled by delusion), and skilled in many arts (countless wonderful functions). Suddenly, they fall ill (primordial ignorance), the illness gradually worsens (the next seven stages), until they are on the verge of death (the tenth stage), with only a trace of warmth remaining in their heart (the seed of undefiled wisdom in the Alaya consciousness). Suddenly, they encounter a good doctor (a great and wise teacher) who knows their life can be saved (seeing that the mind of an ordinary person is Buddha). They are forcibly given a miraculous medicine (initially disbelieving but persistently approaching and not abandoning), and suddenly they awaken (realize enlightenment). At first, they cannot speak (a newly enlightened person cannot yet preach the Dharma, answer questions, or overcome difficulties), but gradually they can speak (they can preach the Dharma), and gradually they can walk (the ten Bhumis and ten Paramitas), until they fully recover (become a Buddha). At this point, there is nothing they cannot do with their skills (supernatural powers, light, and all-knowing wisdom). By comparing everything one by one with the Dharma, what doubts cannot be eliminated? From this, it can be known that all sentient beings cannot manifest supernatural transformations simply because they are bound by the delusions of karmic consciousness, not because their own Dharmakaya lacks wonderful virtues. Now, foolish people question, 'Since you have attained sudden enlightenment and become a Buddha, why don't you emit light?' What difference is there between this and asking a person who has not fully recovered from an illness to immediately perform their original skills? When a worldly doctor prescribes medicine, they must first take the pulse. If they don't consider the severity of the illness, how can they distinguish the correctness of the prescription? If they don't consider the degree of recovery, how can they discuss the principles of treatment? A Dharma doctor is the same. Therefore, I will now describe in detail the beginning and end of the ten stages of delusion and enlightenment, and compare the previous scriptures and treatises with the depth of the three types of faculties, as clearly as pointing to one's own palm. I urge all learners to cultivate peace of mind and practice well. Even if you only understand through one Dharma gate, you must achieve unobstructed understanding. Furthermore, you must not worry about being biased and become boundless without a clear destination. You must deeply understand the source and distinguish between beans and wheat. You must see the differences within the similarities and the similarities within the differences. Images are infinitely varied, do not cling to good or bad. The light of the mirror is one, do not be concerned with blue or yellow. Thousands of vessels, gold is only one, although there is no obstruction

【English Translation】 Modern Chinese Translation The state of (Paramita) gradually diminishing (from the sixth to the ninth) and eventually fully recovering (becoming a Buddha). It's like a person (the Dharmakaya in bondage), with complete faculties (countless merits like the sands of the Ganges), strong (constant and unchanging, undefiled by delusion), and skilled in many arts (countless wonderful functions). Suddenly, they fall ill (primordial ignorance), the illness gradually worsens (the next seven stages), until they are on the verge of death (the tenth stage), with only a trace of warmth remaining in their heart (the seed of undefiled wisdom in the Alaya consciousness). Suddenly, they encounter a good doctor (a great and wise teacher) who knows their life can be saved (seeing that the mind of an ordinary person is Buddha). They are forcibly given a miraculous medicine (initially disbelieving but persistently approaching and not abandoning), and suddenly they awaken (realize enlightenment). At first, they cannot speak (a newly enlightened person cannot yet preach the Dharma, answer questions, or overcome difficulties), but gradually they can speak (they can preach the Dharma), and gradually they can walk (the ten Bhumis and ten Paramitas), until they fully recover (become a Buddha). At this point, there is nothing they cannot do with their skills (supernatural powers, light, and all-knowing wisdom). By comparing everything one by one with the Dharma, what doubts cannot be eliminated? From this, it can be known that all sentient beings cannot manifest supernatural transformations simply because they are bound by the delusions of karmic consciousness, not because their own Dharmakaya lacks wonderful virtues. Now, foolish people question, 'Since you have attained sudden enlightenment and become a Buddha, why don't you emit light?' What difference is there between this and asking a person who has not fully recovered from an illness to immediately perform their original skills? When a worldly doctor prescribes medicine, they must first take the pulse. If they don't consider the severity of the illness, how can they distinguish the correctness of the prescription? If they don't consider the degree of recovery, how can they discuss the principles of treatment? A Dharma doctor is the same. Therefore, I will now describe in detail the beginning and end of the ten stages of delusion and enlightenment, and compare the previous scriptures and treatises with the depth of the three types of faculties, as clearly as pointing to one's own palm. I urge all learners to cultivate peace of mind and practice well. Even if you only understand through one Dharma gate, you must achieve unobstructed understanding. Furthermore, you must not worry about being biased and become boundless without a clear destination. You must deeply understand the source and distinguish between beans and wheat. You must see the differences within the similarities and the similarities within the differences. Images are infinitely varied, do not cling to good or bad. The light of the mirror is one, do not be concerned with blue or yellow. Thousands of vessels, gold is only one, although there is no obstruction

隔。一珠千影元不混和。建志運心等虛空界。防非察念在毫釐間。見色聞聲。自思如影響否。動身舉意。自料為佛法否。美膳糲餐。自想無嫌愛否。炎涼凍暖。自看免避就否。乃至利衰譭譽稱譏苦樂。一一審自反照實得情意一種否。必若自料未得如此。即色未似影。聲未似響也。設實頓悟終須漸修。莫如貧窮人終日數他寶自無半錢分。六祖大師云。佛說一切法。為度一切心。我無一切心。何須一切法。今時人但將此語輕於聽學。都不自觀實無心否。若無心者。八風不能動也。設習氣未盡。嗔念任運起時。無打罵仇他心。貪念任運起時。無營求令得心。見他榮盛時。無嫉妒求勝心。一切時中於自己無憂饑凍心。無恐人輕賤心。乃至種種此等亦得名為無一切心也。此名修道若得對違順等境。都無貪嗔愛惡。此名得道。各各反照。有病即治。無病勿藥。問貪嗔等即空便名無一切心。何必對治。答若爾汝今忽遭重病痛苦。痛苦即空。便名無病。何必藥治。須知貪嗔空而能發業。業亦空而能招苦。苦亦空只么難忍。故前圖中雲。體空成事(如杌木上鬼全空。只么驚人。得奔走倒地。頭破額裂)若以業即空。空只么造業。即須知地獄燒煮痛楚亦空。空只么楚痛。若云亦任楚痛者。即現今設有人以火燒刀斫。汝何得不任

【現代漢語翻譯】現代漢語譯本一粒珍珠包含千百個影像，但它們原本並不混雜在一起。樹立遠大的志向，運用心念，要像虛空一樣廣闊無垠。防止錯誤，覺察念頭，要在細微之處著手。見到美色，聽到聲音，要反思這些是否像幻影一樣虛幻不實。行動舉止，起心動念，要自我衡量是否符合佛法。面對美味佳餚或粗糙飯食，要反思自己是否沒有嫌棄或偏愛。天氣炎熱或寒冷，要反思自己是否懂得趨利避害。乃至面對利益、衰敗、誹謗、讚譽、稱揚、譏諷、痛苦、快樂，都要一一審視自己，反省內心，是否真正達到了一種不動情意的境界。如果自我衡量尚未達到如此境界，那麼所見之色還不像幻影，所聞之聲還不像迴響。即使真正頓悟，也終究需要漸修。不要像貧窮之人，整天數著別人的財寶，自己卻一分錢也沒有。六祖大師說：『佛說一切法，為度一切心。我無一切心，何須一切法。』現在的人只是把這句話當作輕鬆的談資，並不反觀自己是否真的沒有妄心。如果沒有妄心，就不會被八風所動搖。即使習氣未盡，嗔恨的念頭自然而然地生起時，也沒有打罵仇恨他人的心；貪婪的念頭自然而然地生起時，也沒有營求獲取的心；看到他人榮華富貴時，沒有嫉妒求勝的心；任何時候，對自己沒有憂慮飢寒的心，沒有害怕被人輕視的心，乃至種種此類，也可以稱作沒有一切心。這叫做修道。如果能夠面對違逆或順境等各種境遇，都沒有貪婪、嗔恨、愛戀、厭惡，這叫做得道。每個人都要反省自己，有病就醫治，沒病就不要亂吃藥。問：貪嗔等念頭本來就是空性的，就可以稱作沒有一切心，為什麼還要對治呢？答：如果這樣說，那麼你現在突然遭遇重病痛苦，痛苦也是空性的，就可以稱作沒有病，為什麼還要用藥醫治呢？要知道貪嗔雖然是空性的，卻能引發業力；業力也是空性的，卻能招致痛苦；痛苦也是空性的，卻仍然難以忍受。所以前面的圖中說：『體性是空性的，卻能成就事情（就像枯木上的鬼，完全是虛假的，卻能讓人驚恐，以至於奔跑跌倒，頭破血流）。』如果認為業力是空性的，就可以隨意造業，那麼要知道地獄燒煮的痛苦也是空性的，難道就可以隨意承受痛苦嗎？如果說也願意承受痛苦，那麼現在假設有人用火燒刀砍你，你為什麼不能忍受呢？

【English Translation】 English version A single pearl contains thousands of reflections, yet they are originally not mixed together. Establish lofty aspirations, and use your mind as vast and boundless as the empty space. Prevent errors and observe thoughts, starting from the slightest details. When seeing beautiful sights and hearing sounds, reflect on whether they are like illusions. In actions and intentions, measure yourself against the Dharma. When facing delicious meals or coarse food, reflect on whether you have aversion or preference. In hot or cold weather, see if you avoid or seek it. Even in the face of gain, loss, slander, praise, commendation, ridicule, suffering, and joy, examine yourself one by one, reflecting on whether you have truly reached a state of emotional detachment. If you have not yet reached this state, then what you see is not like an illusion, and what you hear is not like an echo. Even with true sudden enlightenment, gradual cultivation is still necessary. Do not be like a poor person who counts the treasures of others all day long but has not a single coin himself. The Sixth Patriarch said: 'The Buddha speaks all Dharmas to liberate all minds. I have no mind, so what need do I have for all Dharmas?' People today treat these words as casual conversation and do not reflect on whether they truly have no mind. If you have no mind, you will not be moved by the eight winds. Even if habitual tendencies have not been exhausted, when anger arises naturally, there is no intention to strike, scold, or hate others; when greed arises naturally, there is no intention to seek or acquire; when seeing others prosper, there is no jealousy or desire to surpass them; at all times, there is no worry about hunger or cold, no fear of being looked down upon, and so on. All of this can be called having no mind. This is called cultivating the Way. If you can face adverse or favorable circumstances without greed, hatred, love, or aversion, this is called attaining the Way. Everyone should reflect on themselves; if there is illness, treat it; if there is no illness, do not take medicine. Question: If greed and hatred are inherently empty, and one can be said to have no mind, why is it necessary to counteract them? Answer: If that is the case, then if you suddenly suffer from a severe and painful illness, and the pain is empty, and you can be said to have no illness, why is it necessary to treat it with medicine? Know that although greed and hatred are empty, they can generate karma; karma is also empty, but it can bring about suffering; suffering is also empty, but it is still difficult to endure. Therefore, the previous diagram says: 'The essence is empty, but it can accomplish things (like a ghost on a dead tree, completely false, but it can frighten people, causing them to run and fall, breaking their heads and bleeding).' If you think that karma is empty, and you can create karma at will, then know that the pain of being burned and boiled in hell is also empty. Can you just endure the pain? If you say you are willing to endure the pain, then if someone burns you with fire or cuts you with a knife, why can't you endure it now?

。今觀學道者。聞一句違情語猶不能任。豈肯任燒斫乎(如此者十中有九也)問上來所敘三種教三宗禪。十所以十別異輪迴及修證。又各十重理無不窮事無不備。研尋玩味足可修心。何必更讀藏經及集<T48p0412_01.gif諸禪偈數過百卷。答眾生惑病各各不同。數等塵沙。何唯八萬。諸聖方便有無量門。一心性相有無量義。上來所述但是提綱。雖統之不出所陳。而用之千變萬勢。況先哲后俊各有所長。古聖今賢各有所利。故集諸家之善記。其宗徒有不安者亦不改易。但遺闕意義者注而圓之。文字繁重者注而辨之。仍于每一家之首注評大意。提綱意在張網。不可去網存綱(華嚴云。張大教網。漉人天魚。置涅槃岸)舉領意在著衣。不可棄衣取領。若但集而不敘。如無綱之網。若但敘而不集。如無網之綱。思而悉之不煩設難。然克己獨善之輩。不必遍尋。若欲為人之師。直須備通本末。好學之士披閱之時。必須一一詳之。是何宗何教之義。用之不錯皆成妙藥。用之差互皆成反惡。然結集次第不易排倫。據入道方便即合。先開本心。次通理事。次贊法勝妙呵世過患。次勸誡修習。后示以對治方便漸次門戶。今欲依此編之。乃覺師資昭穆顛倒交不穩便。且如六代之後。多述一真。達摩大

師卻教四行。不可孫為部首。祖為末篇。數日之中思惟此事。欲將達摩宗枝之外為首。又以彼諸家所教之禪。所述之理。非代代可師。通方之常道。或因以彼修煉功至證得。即以之示人(求那慧稠臥輪之類)或因聽讀聖教生解。即以之攝眾(慧聞禪師之類)或降其跡而適性。一時間警策群迷(志公傅大士王梵志之類)或高其節而守法。一國中軌範僧侶(廬山遠公之類)其所製作。或詠歌至道。或嗟嘆迷凡。或但釋義。或唯勵行。或籠羅諸教。竟不指南。或偏贊一門。事不通眾。雖皆禪門影響佛法笙簧。若始終依之為釋迦法。即未可也(天臺言教廣本雖備有始終　又不在此集之內)以心傳嗣。唯達摩宗。心是法源。何法不備。所修禪行似局一門。所傳心宗實通三學。況覆尋其始(始者迦葉阿難)親稟釋迦。代代相承一一面授。三十七世(有云。西國已有二十八祖者。下祖傳序中。即具分析)至於吾師(緬思何幸得為釋迦三十八代嫡孫也)故今所集之次者先錄達摩一宗。次編諸家雜述。后寫印一宗聖教。聖教居後者。如世上官司文案曹判為先。尊官判后也(唯寫文克的者十餘卷也)就當宗之中。以尊卑昭穆展轉綸緒而為次第。其中頓漸相間。理行相參。遞相解縛。自然心無所住(凈名云。貪著禪味是菩薩縛。以方便生是菩

薩解。又瑜伽說悲增智增。互相解縛)悟修之道既備。解行於是圓通。次傍覽諸家以廣聞見。然後[言*奉]讀聖教。以印始終。豈不因此正法久住在。余之志雖無所求。然護法之心。神理不應屈。我繼襲之功。先祖不應舍我。法施之恩。後學不應辜我。如不辜不屈不捨。即愿共諸同緣。速會諸佛會也。

禪源諸詮集都序卷下之二

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【現代漢語翻譯】現代漢語譯本：薩解。又《瑜伽師地論》說，悲心增長，智慧也隨之增長，（悲與智）互相解除束縛。領悟和修行的方法既然完備，理解和實踐於是圓融通達。接下來廣泛地學習各家之說，以增長見聞，然後恭敬地研讀聖教，以印證始終。難道不是因此正法才能長久住世嗎？我的志向雖然沒有什麼所求，然而護衛佛法的心，天理不應該讓我屈服。我繼承的功業，先祖不應該拋棄我。佛法佈施的恩德，後來的學習者不應該辜負我。如果能做到不辜負、不屈服、不拋棄，就愿與各位有緣人，迅速彙集到諸佛的集會中。

《禪源諸詮集都序》卷下之二

【English Translation】 English version: Sa solution. Furthermore, the Yogacarabhumi-sastra says that as compassion increases, so does wisdom, (compassion and wisdom) mutually untying each other's bonds. Since the path of understanding and practice is complete, comprehension and action are thus perfectly integrated. Next, broadly study the various schools to expand knowledge and understanding, and then respectfully read the sacred teachings to verify the beginning and the end. Is it not because of this that the True Dharma can long abide in the world? Although my ambition is without seeking, the heart of protecting the Dharma, divine reason should not let me yield. The merit I inherit, my ancestors should not abandon me. The grace of Dharma giving, later learners should not fail me. If one can be without failing, without yielding, without abandoning, then I wish to quickly gather with all those who share the same affinity in the assembly of all Buddhas.

Preface to the Collection of Various Commentaries on Chan Sources, Volume 2 of 2