X87n1619_先覺集
卍新續藏第 87 冊 No. 1619 先覺集
No. 1619-A 先覺集序
學佛然後知儒。此碩儒之論也。古人與么道。即便與么贊。是誠先覺之公心。今人不知佛之所以為佛。儒之所以為儒。不過分門別戶。逐影循聲焉爾。世尊云。天上天下。惟我獨尊。且道如何是我。夫子曰。吾道一以貫之。且道如何是一。打頭一著。不能明瞭。祇從形跡中論。枝葉上觀。豈非門外歟。哲人達士。學有本據。道有實悟。世出世間。初無二致。自覺覺他。罔有差殊。或現比丘比丘尼優婆塞優婆夷。或現宰官長者婆羅門居士。隨其緣會。所至即導利乎群品。克垂範於後昆。夫是之謂先覺。一機一境。一話一言。可以開闢人天正眼。顯揚儒佛心宗。先覺集之所由著也。明潛陶公。輯先覺集。而祇存居士者何。蓋緣建立維摩之院供其位。即考其入道之由。所以與云居和尚。暨同道諸君。參詳訂證。而成此言。雖未咸備。已露一斑。厥功懋哉。其中大意。既宣之於中山碑記矣。欲以是集鑴登梨棗。問敘于余。更為申明其說。
旹
康熙十八年歲在己未夏六月傳臨濟正宗三十二世道安靜和尚撰
No. 1619-B 先覺集序
從上以來。佛祖聖賢。諸位菩薩。說種種法。演種種
【現代漢語翻譯】 現代漢語譯本 卍新續藏第 87 冊 No. 1619 先覺集
No. 1619-A 先覺集序
學佛之後才知道儒學的真諦。這是大學者的論斷。古人這樣說，就應該這樣贊同。這確實是先覺者的公正之心。現在的人不知道佛之所以成為佛，儒之所以成為儒的原因，只不過是分門別戶，追逐影子，跟從聲音罷了。世尊說：『天上天下，唯我獨尊。』那麼，如何理解這個『我』呢？孔子說：『吾道一以貫之。』那麼，如何理解這個『一』呢？如果最初的關鍵之處不能明瞭，只從外在的形跡中討論，在細枝末節上觀察，豈不是還在門外徘徊嗎？哲人達士，學問有根本依據，對道有真實的領悟，世間法和出世間法，本來就沒有兩樣。自覺覺他，沒有什麼差別。或者示現為比丘（男性出家僧侶），比丘尼（女性出家僧侶），優婆塞（在家男居士），優婆夷（在家女居士），或者示現為宰官，長者，婆羅門（古印度祭司），居士。隨著因緣際會，所到之處就引導利益眾生，為後人樹立典範。這就是所謂的先覺。一機一境，一話一言，都可以開啟人天的正眼，顯揚儒佛的心宗。《先覺集》就是因此而作的。明代的潛陶公，編輯《先覺集》，而只收錄居士的言論，是因為要建立維摩詰（Vimalakirti，佛教在家菩薩的代表）的院宇來供奉他的牌位，就考察他們入道的因由，所以與云居和尚，以及志同道合的各位同仁，共同參詳訂正，才成就了這部著作。雖然還不夠完備，但也已經顯露了一斑。他的功勞是很大的。其中的大意，已經在中山碑記中闡述過了，現在想要把這部集子刻印出來，問序於我，我再進一步申明其中的道理。
時
康熙十八年（1679年）歲在己未夏六月傳臨濟正宗三十二世道安靜和尚撰
No. 1619-B 先覺集序
從古以來，佛祖聖賢，各位菩薩，說了種種法，演了種種 English version 卍 New Continued Tripitaka, Volume 87, No. 1619, Xian Jue Ji (Anthology of the Enlightened)
No. 1619-A Preface to the Xian Jue Ji (Anthology of the Enlightened)
To learn Buddhism is to then understand Confucianism. This is the argument of great Confucian scholars. The ancients said it this way, and we should praise it this way. This is truly the impartial mind of the enlightened. People today do not know the reason why a Buddha is a Buddha, or the reason why a Confucian is a Confucian, but merely divide into different schools, chasing after shadows and following sounds. The World Honored One (Shakyamuni Buddha) said: 'Above the heavens and below the heavens, I alone am the Honored One.' So, how should we understand this 'I'? Confucius said: 'My Way is unified and consistent.' So, how should we understand this 'One'? If the initial key point cannot be understood, and we only discuss from external forms, observing from the branches and leaves, wouldn't we still be lingering outside the gate? Wise men and accomplished scholars have a fundamental basis for their learning and a real understanding of the Way. There is originally no difference between worldly and other-worldly dharmas. Self-awakening and awakening others are not different. They may appear as Bhikshus (male monastic), Bhikshunis (female monastic), Upasakas (male lay practitioners), Upasikas (female lay practitioners), or as ministers, elders, Brahmins (ancient Indian priests), or laymen. According to the circumstances, wherever they go, they guide and benefit all beings, and establish models for future generations. This is what is called the enlightened. A single opportunity, a single circumstance, a single word, can open the correct eyes of humans and gods, and reveal the mind-essence of Confucianism and Buddhism. This is the reason why the Xian Jue Ji (Anthology of the Enlightened) was written. Tao Gong of the Ming dynasty compiled the Xian Jue Ji (Anthology of the Enlightened), and only included the words of lay practitioners, because he wanted to establish a Vimalakirti's (Vimalakirti, representative of Buddhist lay bodhisattvas) hall to enshrine his tablet, and examined the reasons for their entry into the Way. Therefore, he consulted and revised with the Yunju (name of a mountain and monastery) abbot and like-minded colleagues to complete this work. Although it is not yet complete, it has already revealed a glimpse. His merit is great. The main idea has already been explained in the Zhongshan Stele Inscription. Now he wants to have this collection engraved and printed, and asks me for a preface, so I will further clarify its meaning.
Time:
Written in the sixth month of summer in the year Jiwei, the eighteenth year of Kangxi (1679 AD), by Dao Anjing, the 32nd generation of the Linji (Rinzai) Orthodox Lineage.
No. 1619-B Preface to the Xian Jue Ji (Anthology of the Enlightened)
From ancient times, Buddhas, Patriarchs, Sages, and all Bodhisattvas have spoken various dharmas and expounded various
【English Translation】 卍 New Continued Tripitaka, Volume 87, No. 1619, Xian Jue Ji (Anthology of the Enlightened)
No. 1619-A Preface to the Xian Jue Ji (Anthology of the Enlightened)
To learn Buddhism is to then understand Confucianism. This is the argument of great Confucian scholars. The ancients said it this way, and we should praise it this way. This is truly the impartial mind of the enlightened. People today do not know the reason why a Buddha is a Buddha, or the reason why a Confucian is a Confucian, but merely divide into different schools, chasing after shadows and following sounds. The World Honored One (Shakyamuni Buddha) said: 'Above the heavens and below the heavens, I alone am the Honored One.' So, how should we understand this 'I'? Confucius said: 'My Way is unified and consistent.' So, how should we understand this 'One'? If the initial key point cannot be understood, and we only discuss from external forms, observing from the branches and leaves, wouldn't we still be lingering outside the gate? Wise men and accomplished scholars have a fundamental basis for their learning and a real understanding of the Way. There is originally no difference between worldly and other-worldly dharmas. Self-awakening and awakening others are not different. They may appear as Bhikshus (male monastic), Bhikshunis (female monastic), Upasakas (male lay practitioners), Upasikas (female lay practitioners), or as ministers, elders, Brahmins (ancient Indian priests), or laymen. According to the circumstances, wherever they go, they guide and benefit all beings, and establish models for future generations. This is what is called the enlightened. A single opportunity, a single circumstance, a single word, can open the correct eyes of humans and gods, and reveal the mind-essence of Confucianism and Buddhism. This is the reason why the Xian Jue Ji (Anthology of the Enlightened) was written. Tao Gong of the Ming dynasty compiled the Xian Jue Ji (Anthology of the Enlightened), and only included the words of lay practitioners, because he wanted to establish a Vimalakirti's (Vimalakirti, representative of Buddhist lay bodhisattvas) hall to enshrine his tablet, and examined the reasons for their entry into the Way. Therefore, he consulted and revised with the Yunju (name of a mountain and monastery) abbot and like-minded colleagues to complete this work. Although it is not yet complete, it has already revealed a glimpse. His merit is great. The main idea has already been explained in the Zhongshan Stele Inscription. Now he wants to have this collection engraved and printed, and asks me for a preface, so I will further clarify its meaning.
Time:
Written in the sixth month of summer in the year Jiwei, the eighteenth year of Kangxi (1679 AD), by Dao Anjing, the 32nd generation of the Linji (Rinzai) Orthodox Lineage.
No. 1619-B Preface to the Xian Jue Ji (Anthology of the Enlightened)
From ancient times, Buddhas, Patriarchs, Sages, and all Bodhisattvas have spoken various dharmas and expounded various
教。皆是鏡中煙塵。夢裡幻事。本無實法系綴於人。所以大覺世尊道。吾四十九年。未曾說著一字。是真實語。又古人道。大千沙界海中漚。一切聖賢如電拂。者里何曾有佛有法。有僧有俗。有覺未覺。不見道。未離兜率。已降王宮。未出母胎。度人已畢。斯乃先覺志䟽。陶明潛。解得此義。纂先覺集。欲行於世。乞序于予。予以從上古錐。掀翻一上。會得者作如是觀。不會者切忌向先覺集中絆倒。
旹
康熙丙寅佛成道日盤山青溝拙庵智樸撰
No. 1619-C 先覺集序
夫繼天立極之道。不異乎禪。垂世立教之書。統歸乎理。道非言而不著。理非事而不明。所以儒有墳典經史。諸子百家。以至稗官小說。各各有宗趣焉。惟吾釋門。因西天東土之文。北教南宗之旨。旁流正出。散聖異人。分支別派。授受淵源。倖存簡牘。考實之徴。不致紊亂傳燈。誵訛繼席。益信一切語言三昧。內外典集。皆為載道之器。傳遠之用也。有惠後昆。功不細矣。茲明潛陶居士。從學多年。執勞甚久。苦蔘實究。歷遍辛酸。涉水登山。悉知泠暖。于壬子冬。忽然有省于海會室中。未幾辭往中山寺。剃草耕云。跏趺𨳲影。不聞塵事。複檢殘編。遂纂先覺集二卷。編敘優婆塞夷從上諸公。乞余弁言為[烈-列
【現代漢語翻譯】 現代漢語譯本： 教義都像是鏡中的煙塵，夢中的幻象。本來就沒有實在的法可以束縛人。所以偉大的覺悟者世尊（釋迦摩尼佛的稱號）說：『我四十九年，未曾說過一個字。』這是真實的話。又有古人說：『大千世界如同海中的水泡，一切聖賢如同閃電劃過。』這裡何曾有佛有法，有僧有俗，有覺悟與未覺悟？不見道，未離開兜率天（佛教欲界第四天），已經降生王宮；未出母胎，度人已經完畢。這乃是先覺的志向疏闊，陶明潛理解了這個意義，編纂《先覺集》，想要流傳於世，向我請求作序。我用從上以來的古錐，掀翻一切，領會的人作這樣的觀想，不會領會的人切忌在《先覺集》中被絆倒。
時在 康熙丙寅年（1686年）佛成道日，盤山青溝拙庵智樸撰
No. 1619-C 《先覺集序》
繼承天道建立法則的道理，與禪沒有不同。流傳於世建立教義的書籍，都歸於一個『理』字。道不是言語就不能顯現，理不是事情就不能明白。所以儒家有《墳》、《典》、《經》、《史》，諸子百家，以至稗官小說，各自有其宗旨和趣味。只有我們釋迦門，因為西天（指印度）東土（指中國）的文字，北宗南宗的宗旨，旁流正出，散聖異人，分支別派，授受的淵源，幸好還存有簡牘，考察真實的徵兆，不至於紊亂傳燈，錯誤地繼承席位。更加相信一切語言三昧，內外典籍，都是承載道的工具，傳播久遠的用途啊。對於惠及後代，功勞不小啊。現在明潛陶居士，從學多年，操勞很久，刻苦蔘究，經歷遍了辛酸，涉水登山，完全知曉冷暖。在壬子年（具體年份需要根據上下文確定）冬天，忽然在海會室中有所領悟。不久辭別前往中山寺，剃草耕云，跏趺坐禪，不聞塵世。又檢查殘缺的篇章，於是編纂《先覺集》二卷，編敘優婆塞（在家男居士）夷（對女性的稱呼，此處指女居士）從上諸公，向我請求寫篇弁言，作為...
【English Translation】 English version: The teachings are all like smoke and dust in a mirror, illusions in a dream. There is inherently no real dharma to bind people. Therefore, the Great Awakened One, the World Honored One (title for Shakyamuni Buddha), said: 'In my forty-nine years, I have not spoken a single word.' This is the truth. Furthermore, the ancients said: 'The great thousand worlds are like bubbles in the sea, all sages and worthies are like a flash of lightning.' Where here has there ever been Buddha, Dharma, Sangha, laity, awakened or unawakened? Do you not see, before leaving Tushita Heaven (the fourth heaven of desire in Buddhism), he had already descended into the royal palace; before emerging from his mother's womb, his work of saving people was already complete. This is because the aspirations of the early awakened ones were broad, and Tao Mingqian understood this meaning, compiled the 'Xian Jue Ji' (Collection of Early Awakened Ones), desiring to circulate it in the world, and requested me to write a preface. I use the ancient awl from above, overturning everything. Those who understand will contemplate in this way, those who do not understand must not stumble in the 'Xian Jue Ji'.
Written in the year Bingyin (1686 AD) of the Kangxi reign, on the day of Buddha's enlightenment, by Zuo'an Zhipu of Qingshan Gully, Panshan.
No. 1619-C Preface to the 'Xian Jue Ji'
The principle of inheriting the way of heaven and establishing the law is no different from Chan (Zen). The books that are passed down to the world to establish doctrines all return to the principle of 'Li' (principle). The Way cannot be manifested without words, and the principle cannot be understood without events. Therefore, Confucianism has the 'Fen', 'Dian', 'Jing', 'Shi' (various classic texts), the hundred schools of thought, and even unofficial histories, each with its own purpose and interest. Only our Shakya school, because of the texts of the Western Heaven (India) and the Eastern Land (China), the tenets of the Northern and Southern schools, side streams and orthodox outputs, scattered sages and extraordinary people, branching sects, the source of transmission, fortunately there are still bamboo slips, examining the signs of reality, so as not to disrupt the transmission of the lamp, and mistakenly inherit the seat. It is even more believed that all language samadhi, internal and external scriptures, are tools for carrying the Way, and for the purpose of spreading it far and wide. For the benefit of future generations, the merit is not small. Now, layman Mingqian Tao, has been studying for many years, working hard for a long time, diligently researching, experiencing all the hardships, wading through water and climbing mountains, fully knowing the cold and warmth. In the winter of the Renzi year (the specific year needs to be determined based on the context), he suddenly had an understanding in the Haihui room. Not long after, he bid farewell and went to Zhongshan Temple, shaving grass and cultivating clouds, sitting in meditation, not hearing worldly affairs. He also examined the incomplete chapters, and then compiled the 'Xian Jue Ji' in two volumes, compiling and narrating the Upasaka (male lay Buddhist) and Yi (a term for women, here referring to female lay Buddhists) and all the gentlemen from above, requesting me to write a preface, as...
+助]。不覺喟然而嘆。居士身說法。仍以居士身供養。未審鼻祖西來。供養有幾。始知彰顯正教。全在乎人。非其人而不能弘其道。非其道而不能知其人。而名實全備于天下者。匪至人而誰能之。但緝書紀事之任。若不洞究先覺佛理之精。芟補切難。要免闕遺。恐二乘見地。翻以庭前瑞草之誚。凡吾同儕。必攝無礙觀。觀之便知。十世古今。不離當念。塵影起滅。何足記哉。自然舉目視而有欲皆充。信手拈而有疾皆愈。同瞻緇素。廣播名藍。先哲不孤。晚參可托。真勝事也。故敢引紙運墨。聊為碧眼鐵漢一勖云爾。
旹
康熙丁卯春王吉日圓教解三洪撰
【現代漢語翻譯】 現代漢語譯本： （某某）幫助（我）完成[這部書]。我不禁嘆息。居士以居士的身份說法，又以居士的身份供養。不知道達摩祖師西來之時，接受了多少供養？這才知道彰顯正教，完全在於人。不是那樣的人就不能弘揚他的道，不是那樣的道就不能認識那樣的人。名與實都完備于天下的，不是至人又能是誰呢？但是輯錄書籍、記載事蹟的任務，如果不能徹底研究先覺的佛理精髓，刪減和補充就非常困難，一定要避免缺失和遺漏。恐怕（如果）是二乘（聲聞乘和緣覺乘）的見地，反而會像庭前瑞草一樣被嘲笑。凡是我的同伴，必須修習無礙的觀照。觀照之後自然就會知道，十世的古今，不離當下的念頭。塵世的幻影生起和滅去，哪裡值得記載呢？自然會舉目所見，想要的東西都充足；信手拈來，所有的疾病都痊癒。共同瞻仰出家和在家之人，廣泛傳播名寺古剎。先哲不會感到孤單，晚輩的參學可以依託。真是美好的事情啊！所以敢於拿起紙筆，略微為碧眼鐵漢（指達摩祖師）勉勵一番。
時在
康熙丁卯年（1687年）春季的吉日，圓教解三洪撰寫。
【English Translation】 English version: (Someone) helped [me] complete [this book]. I couldn't help but sigh. The layperson expounds the Dharma as a layperson, and also makes offerings as a layperson. I wonder, when Bodhidharma (鼻祖) (the first patriarch of Zen Buddhism in China) came from the West, how many offerings did he receive? Only then did I realize that manifesting the true teaching depends entirely on the person. One who is not the right person cannot propagate his Dao (道) (the Way, the Truth), and one who does not have the right Dao cannot recognize the right person. One whose name and reality are both complete in the world, who else could it be but the perfect person (至人)? However, the task of compiling books and recording events, if one cannot thoroughly study the essence of the Buddha's teachings of the enlightened ones, then deletion and supplementation will be very difficult, and one must avoid omissions and errors. I fear that the views of the Two Vehicles (二乘) (Śrāvakayāna and Pratyekabuddhayāna) will be ridiculed like auspicious grass in the courtyard. All my companions must cultivate unobstructed contemplation. After contemplation, they will naturally know that the past and present of the ten ages are inseparable from the present moment. The arising and ceasing of worldly illusions, what is worth recording? Naturally, whatever one sees with their eyes, all desires will be fulfilled; whatever one picks up with their hand, all illnesses will be healed. Together, we look up to the monastic and lay communities, and widely spread famous temples and ancient monasteries. The wise predecessors will not feel lonely, and the later learners can rely on them. It is truly a wonderful thing! Therefore, I dare to pick up paper and ink, and briefly encourage the blue-eyed iron man (碧眼鐵漢) (referring to Bodhidharma).
At the time of
Auspicious day in the spring of the Dingmao year (1687) of the Kangxi (康熙) reign, written by Yuanjiao Jiesanhong.