禪源諸詮集都序 1.4

1.4

禪源詮者。唐圭峯禪師之所作也。佛之道廣周法界。而細入微塵。非有非空。無內無外。後之學禪者。志窮實相。以言語為苛纖。設教者。務覈真詮。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。酸醎異調而共臻禪味。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。十重為淨。自不覺至受報。十重為染。淨染之源由於聖凡。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。垢淨俱證菩提。南岳天台南侁北秀。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。願問禪教要義。帝師及諸耆德。以禪源詮對。上意悅命板行於世。後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。得金時潛菴覺公禪師所書圖。益加考訂。錦粹以傳諸遠。俾圭峯禪師研真顯正。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。

The Collected Writings on the Source of Chan was composed by Chan Master Guifeng of the Tang. The Way of the Buddha pervades the dharmadhātu broadly and enters fine dust particles subtly; it is neither existent nor empty, neither internal nor external. Later students of Chan, seeking to exhaust dharmatā, treated words and language as burdensome trifles. Those establishing doctrinal teachings, striving to examine true explications, regarded emptiness and quiescence as wild and unrestrained. Severed into different gates, none understood their unity. How could this be the intrinsic nature of the Buddha's Way? Therefore, he verified the three schools of Chan through the three kinds of doctrinal teachings, stating that: relying on the nature to explain phenomenal marks corresponds to pacifying delusion and cultivating the mind; refuting phenomenal marks to reveal the nature corresponds to absolute extinction and non-reliance; explicitly revealing the true mind corresponds to directly revealing the nature of mind. The Yangzi and the Han rivers flow differently yet converge in the ocean of wisdom; sour and salty have different flavors yet share the taste of dhyāna. As for the distinction between the Śūnyatā school and the Tathāgatagarbha school, and the difference between sudden cultivation and gradual cultivation, there is none whose ultimate intent was not united to reveal right awakening. Yet, worrying that later students might be easily deluded and slow to awaken, he additionally produced a chart alongside, marked in red and black ink. From sudden awakening to the attainment of Buddhahood, ten levels constitute purity; from non-awakening to receiving retribution, ten levels constitute defilement. The source of purity and defilement arises from the sage and the ordinary person; the mind-dharma is fully endowed with both the true and the false, which is called the ālayavijñāna. In non-awakening, one is deluded about the true and pursues the false, undergoing transmigration through kalpas. In sudden awakening, one abandons the false and returns to the true, conforming to vimokṣa. Even so, learners must realize that when tathatā expounds the doctrinal teachings, it is like a finger pointing at the moon. If one sees the moon and clearly understands that what points is ultimately not the moon, then both the text and the chart are forgotten, foolishness and wisdom alike become prajñā, and defilement and purity are both realized as bodhi. Nanyue, Tiantai, Shen of the south, Xiu of the north—none have any difference from the ultimate purport of Bodhidharma's coming from the east. What distinction between Chan and doctrinal teaching could there still be? During the Dazhong era of the Tang, Prime Minister Pei Xiu composed a preface for it and copied the chart by hand, bestowing it upon Yanchang Monastery in Jinzhou. It was later transmitted to Master Weijin, and further transmitted to Master Xuanqi, circulating throughout Min, Xiang, Wu, and Yue. In the twelfth year of the Zhiyuan era of our dynasty, Shizu held court in the Guanghan Hall, wishing to inquire about the essential teachings of Chan and doctrine. The Imperial Preceptor and various elders replied using the Collected Writings on the Source of Chan. The Emperor was pleased and ordered the blocks carved for circulation in the world. Twenty-nine years later, in the guimao year of the Dade era, his Dharma heir, Chan Master Xuetang Ren, followed an imperial edict to Wutai. On his return journey passing through Datong, he obtained the chart transcribed by Chan Master Qian'an Jue of the Jin dynasty. He collated and verified it with greater care, producing a splendid compilation to transmit far and wide, ensuring that Chan Master Guifeng's intent to scrutinize truth, reveal correctness, and guide the deluded masses would never fall into decline. How could its benefits be measured? I, Wenyuan, have an otherworldly friendship with the master; thus, rejoicing and praising, I arranged these remarks in sequence and wrote them at the head of the volume. On the first day of the intercalary month of this year, written by Deng Wenyuan, Attendant of the Hanlin Academy, Gentleman of Accomplished Service, Assistant Drafter, and Concurrently Compiler in the Bureau of National History, native of Baxi.