禪源諸詮集都序 2.2.4

2.2.4

故須漸學）是知頓漸之義。 甚為要矣。 然此文本意。 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。 一時洞然明了也。 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。 但各於自心靜念如理思惟。 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。 故我於菩提樹下初成正覺。 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。 稱於大方廣法界。 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。 曾得我於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於佛慧。 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生長利益。 所謂二乘。 墮於無為廣大深坑。 及壞善根非器眾生。 溺大邪見貪愛之水。 然亦於彼曾無厭捨。 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。 此云不厭捨也）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。 我若但為讚於佛乘。 彼即沒在苦。 毀謗不信故。 疾入於惡道。 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。 以喻權教三乘云云）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。 遂於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。

Therefore, one must engage in gradual learning.] Hence we know that the meanings of sudden and gradual are exceedingly essential. Now, the original intention of this text, although it only recounts the commentaries of Chan, is because Bodhidharma's single lineage is the pervasive substance of the Buddha Dharma, yet what the various houses expound also differs respectively. Now compiling them into a single canon brings both principle and phenomena into complete fulfillment; furthermore, regarding the gateways of awakening, understanding, cultivation, and realization, it is also thoroughly comprehensive from beginning to end. Therefore, what is recounted of sudden and gradual must exhaust its full meaning, so that the bloodline is continuous and the roots and branches are well ordered. If one desires to see this coherence of roots and branches, one must first investigate thoroughly: where do the teachings expounded in these three kinds of sudden-exposition and gradual-exposition teachings originally come from? Where are they presently located? Moreover, one must look up with reverence at the intention of the Buddhas in expounding these teachings: for what purpose originally was this done? Then, the beginning and end, roots and branches, of the entirety of the great canon will instantly become clear and understood. Now, as for investigating where the doctrinal teachings come from: originally, they flow forth from the World-Honoured One's substance of the one true mind, transmitted successively until reaching the ears of people of that time, and the eyes of people of the present time. What is expounded as their meaning is also merely the substance of the one true mind upon which ordinary beings and sages rely, flowing forth in accordance with conditions, everywhere permeating all places and permeating the bodies and minds of all sentient beings. If each, in their own mind, silently reflects and ponders in accordance with principle, it becomes manifest just like this, just like this (the Avataṃsaka Sūtra states: "Pondering just like this, it becomes manifest just like this"). Next, regarding the contemplation of the Buddha's original intention in expounding the sūtras: the World-Honoured One himself stated: "My original intention was solely for the sake of the one great causal matter that I appeared in the world. The 'one great matter' means desiring to cause sentient beings to open the Buddha's knowledge and vision, and so forth up to causing them to enter the path of the Buddha's knowledge and vision. Whatever is done is always for this one matter, solely to demonstrate and awaken sentient beings by means of the Buddha's knowledge and vision. There are no other vehicles, neither two nor three. Such is also the Dharma of the Buddhas of the three periods of time and the ten directions. Although I expound all dharmas for sentient beings by means of immeasurable and countless upāyas, various causes and conditions, parables, and words, these dharmas are all for the sake of the one Buddha vehicle. Therefore, when I first accomplished true enlightenment beneath the bodhi tree, I universally saw all sentient beings all accomplish true enlightenment, and so forth up to universally seeing all sentient beings all attain parinirvāṇa (the 'Adornment' chapter of the Avataṃsaka Sūtra states: 'The Buddha first accomplished true enlightenment in the bodhimaṇḍa in Magadha. That ground was solid, formed of vajra. That bodhi tree was lofty, broad, and majestic.' The 'Manifestation' chapter states: 'When the Tathāgata accomplished true enlightenment, he universally saw sentient beings,' and so on, each as in the text); I universally saw that within the defilements of greed, anger, and ignorance of all sentient beings, there is the Tathāgata's body and wisdom, constantly undefiled and fully endowed with marks of virtue (the text of the Tathāgatagarbha Sūtra); there is not a single sentient being that does not possess the wisdom of the Tathāgata, yet due to false thoughts and attachments they do not realize it. I wish to teach them through the holy path so as to cause them to be forever free from false thoughts, and from within their own bodies to attain vision of the Tathāgata's vast wisdom, no different from mine (this is the text of the 'Manifestation' chapter of the Avataṃsaka Sūtra, only changing the character dāng to yù to make the phrasing smooth. The Lotus Sūtra also states: 'I originally made a vow, desiring to cause all multitudes to be no different from me'). Thereupon, for the sake of such sentient beings, at the bodhimaṇḍa, matching the Great Vaipulya Dharmadhātu, I expounded the causal flowers of myriad virtues to adorn the original nature, causing them to accomplish the Buddha fruition of myriad virtues. Those who in past kalpas planted roots of goodness together with me, having previously been gathered in by me in the ocean of kalpas through the four methods of winning over (also text from the 'Adornment' chapter), when they first saw my body (the Rocana body in the yawning samādhi) and heard what I expounded (expounding the Avataṃsaka above), all faithfully accepted it and entered the Tathāgata's wisdom, and so forth until in the Jeta Grove I entered the lion-yawning samādhi, and the great assembly all realized the dharmadhātu. Excepted were those who had previously cultivated and studied the Hīnayāna (when the Buddha spoke at the Lotus assembly, he said: 'Formerly in the Avataṃsaka assembly, the five hundred śrāvakas were as if deaf and blind, not seeing the Buddha's realm and not hearing the perfect and fused Dharma.' This is it. Next, it says: 'I now also cause them to hear this sūtra and enter the Buddha's wisdom.' That is, directly after forty years, in the Lotus assembly, all received prediction; this is it) and those who were drowned in the waters of greed and attachment, and the like (also the 'Manifestation' chapter says: 'The Tathāgata's wisdom fails to produce growth and benefit only in two places: namely, those of the two vehicles who have fallen into the vast and deep pit of the unconditioned, and sentient beings who have destroyed their roots of goodness and are non-receptive vessels, drowned in the waters of great wrong views, greed, and attachment. Yet toward them he never feels weary abandonment.' Explanation: that is, those who studied the Hīnayāna as spoken of in the Avataṃsaka receive prediction again in the Lotus assembly; and for those who were not present at this assembly, they are also successively caused to receive prediction. This is what is meant by 'never feeling weary abandonment'). Sentient beings such as these have faculties that are dull and attached, blinded by their delight in ignorance, and difficult to deliver. For three times seven days I reflected upon such matters: 'If I solely praise the Buddha vehicle, they will sink into suffering; because of slander and disbelief, they will swiftly enter evil destinies. If I transform them with the Hīnayāna, even for a single person, I would fall into stinginess and greed; this matter cannot be.' Moving forward or backward being difficult, I then thought back upon the power of upāya practiced by past Buddhas, and only then realized that past Buddhas all used the Hīnayāna to entice and guide, and afterward caused people to reach the ultimate One Vehicle. 'Therefore, with the path I have now attained, I should also expound the three vehicles.' When I was reflecting thus, the Buddhas of the ten directions all appeared, and with Brahma voices consoled and praised me: 'Splendid, Śākyamuni, supreme guide! Having attained this unsurpassable Dharma, you follow all Buddhas and employ the power of upāya.' Because I heard this consolation and complied with the intention of all Buddhas, I then went to the country of Vārāṇasī to turn the Wheel of the Dharma of the Four Noble Truths, delivering the five persons such as Kauṇḍinya, and gradually in various places up to thousands and tens of thousands (like the goat cart). I also expounded the twelvefold dependent origination for those seeking to be pratyekabuddhas (like the deer cart). I also expounded the six pāramitās for those seeking the Mahāyāna (like the bullock cart. All of these above correspond to the first teaching, that relies on the nature to explain phenomenal marks through implicit intention. These three carts are all inside the house; pointing to them as being outside the gate is an analogy for the three vehicles of the provisional teachings, and so forth). In the interim, I also expounded the profound Prajñāpāramitā for them, purifying those śrāvakas mentioned above and urging forward the lesser bodhisattvas (this corresponds to the second teaching, that refutes phenomenal marks to reveal the nature through implicit intention). Gradually seeing that their faculties were mature, on Vulture Peak I finally revealed the knowledge and vision of the Tathāgata, and universally bestowed on all of them the prediction of anuttarā samyaksaṃbodhi (the ultimate One Vehicle, like the white bullock cart at the crossroads).