[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [禪源諸詮集都序](https://indike.org/pramana/in.bauddha.taisho.2015) › 2.2.5 # 禪源諸詮集都序 2.2.5 禪源諸詮集都序 2.2.5 - **Language:** Classical Chinese ### [2.2.5](https://indike.org/pramana/in.bauddha.taisho.2015.2.2.5) 權教牛車大乘與實教白牛車一乘不同者。 三十餘本經論。 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。 究竟涅槃常樂我淨。 皆令安住祕密藏中（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。 上來三紙全是於諸經中錄佛自言也。 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。 便欲於其中次第通釋。 恐間雜佛語文相交加。 今於此後。 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。 念念攀緣。 全習氣之頓悟。 心心寂照。 即於佛語相違之處。 自見無所違也。 謂六道凡夫三乘賢聖根本悉是靈明清淨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。 或行恩布德）。 > The distinction between the expedient teaching of the ox-cart Mahāyāna and the real teaching of the white-ox cart One Vehicle has explicit passages in more than thirty sūtras and treatises.) revealing that the dharmakāya of the three vehicles enters equally into the path of the One Vehicle. Furthermore, when I was about to enter extinction, between the twin śāla trees at the city of Kuśinagara, I roared the great lion's roar, revealed the eternally abiding Dharma, and definitively stated: 'All sentient beings possess the buddhadhātu. All who have minds will certainly become buddhas. Ultimate nirvāṇa is permanent, blissful, self, and pure.' I caused them all to abide securely within the secret treasury. (The Lotus Sūtra provisionally gathers the two vehicles; only when reaching the Nirvāṇa Sūtra does it universally gather the six destinies. Harmonizing the expedient to enter the real must be gradual.) This is no different from the sudden realization of the great assembly at the ocean-like assembly of the Avataṃsaka during the Lion's Sprint. (The Lotus and Nirvāṇa are the culmination within the gradual teachings. In depth, they do not differ from the sudden teachings such as the Avataṃsaka; all are the third teaching that explicitly reveals the true mind as the nature.) Since those I should deliver have all been delivered, and for those not yet delivered I have already created the causes and conditions for deliverance, I therefore enter the concentration of great quiescence and extinction between the twin trees, returning to the origin and source, eternally abiding in the dharmadhātu with all the buddhas of the ten directions and the three periods of time, constantly quiescent and constantly illuminating. The appraisal says: The preceding three sheets are entirely records of the Buddha's own words from the various sūtras. Only because of copying and recording, at points of continuous compilation, two or three words were inevitably added, subtracted, or changed. Only the line and a half describing the Avataṃsaka uses the sūtra title to reveal the Buddha's intent, and is not the Buddha's original words. Please take this self-stated original intent of the Buddha to judge the previous three teachings and schools. How could one say that the expedient and the real are identical? How could one say that the beginning and the end are two dharmas? When the Chan school is compared to the doctrinal teaching, who would say it is not so? My humble wish to harmonize them is truly due to this. Who, hearing this explanation, would not eliminate doubt? If one still clings to delusion, I will not respond further. However, in what was cited above, the Buddha himself said, 'I see that sentient beings all accomplish right awakening,' and also said, 'Their faculties are dull, blind, and foolish'—the words seem contradictory. If I wished to interpret and clarify them in sequence therein, I fear mixing the Buddha's words and tangling the textual marks. Now, after this, only relying entirely on the ancestral master of previous generations, the bodhisattva Aśvaghoṣa, I will fully clarify the origin and culmination, beginning and end, of delusion and awakening of the one mind of sentient beings, causing them all to become manifest. Naturally, one will see that sentient beings, who are fully buddhas, are turbulent in birth and death; buddhas, who are fully sentient beings, are quiescent in nirvāṇa; habitual propensities, which are fully sudden awakening, grasp at conditions thought after thought; sudden awakening, which is fully habitual propensities, is quiescent and illuminating mind after mind. Right at the points where the Buddha's words contradict each other, one will naturally see that there is no contradiction. That is to say, the root of ordinary beings of the six destinies and sages of the three vehicles is entirely the numinous, luminous, pure, single dharmadhātu nature of mind, whose jewel-light of awakening is completely perfect in each. Originally it is not named 'buddhas', nor is it named 'sentient beings'. Yet because this mind is numinously wondrous, sovereign, and does not keep its own nature, it follows the conditions of delusion and awakening: creating karma and receiving retribution, it is thereupon named 'sentient beings'; cultivating the path and realizing truth, it is thereupon named 'buddhas'. Furthermore, although it accords with conditions, it does not lose its own nature; therefore, it is constantly non-delusory, constantly unchanging, and indestructible. It is only the one mind, and is thereupon named 'tathatā'. Therefore, this one mind constantly possesses the two gates of tathatā and production-and-extinction, never lacking either for an instant. Yet within the gate of according with conditions, ordinary and sage are indeterminate: because originally one was never awakened, affliction is said to be beginningless; if one awakens, cultivates, and realizes, then afflictions are completely severed, and so it is said to have an end. In reality, however, there is no distinct initial awakening, nor is there non-awakening; ultimately they are equal. Therefore, this one mind inherently has the two meanings of true and deluded; each of the two meanings further has two meanings; thus it constantly possesses the two gates of tathatā and production-and-extinction. As for each having two meanings: the true has the two meanings of unchanging and according with conditions; the deluded has the two meanings of empty substance and producing affairs. Because the true does not change, the deluded substance is empty, which is the gate of tathatā. Because the true accords with conditions, the deluded produces affairs, which is the gate of production-and-extinction. Since production-and-extinction is identical to tathatā, the various sūtras say: 'There are no buddhas and no sentient beings; originally nirvāṇa is the mark of constant quiescence and extinction.' Furthermore, since tathatā is identical to production-and-extinction, a sūtra says: 'The dharmakāya transmigrating through the five destinies is named sentient beings.' Having understood that delusion and awakening, ordinary and sage, reside in the gate of production-and-extinction, now within this gate I fully display the two marks of ordinary and sage: the compounding of the true and deluded, being neither one nor different, is named the ālayavijñāna. In ordinary beings, this consciousness originally and constantly has the two meanings of awakening and non-awakening. Awakening is the root of the sages of the three vehicles; non-awakening is the root of ordinary beings of the six destinies. Now, I will first demonstrate the origin and end of ordinary beings, which has ten stages in total. (Now for each stage, a dream metaphor is annotated beside it, matching each one.) First, it is said that although all sentient beings possess the true mind of original awakening (like a wealthy, noble, upright, and wise person residing sovereignly in a house), second, not having met a good friend who reveals it, they are inherently and originally unawakened (like the person in the house falling asleep without knowing it himself; the treatise says: 'relying on original awakening, non-awakening exists'); third, due to non-awakening, thoughts inherently arise (like in sleep, dreams inherently occur; the treatise says: 'relying on non-awakening, three kinds of marks are produced'; this is the first); fourth, because thoughts arise, there is the mark of a perceiver (like thinking within a dream); fifth, because of perceiving, sense faculties, body, and world falsely appear (in a dream, separately seeing oneself having a body of poverty and suffering in another land, and seeing various pleasant and unpleasant affairs and objects); sixth, not knowing that these arise from one's own thoughts, one clings to them as definitively existing, which is called attachment to dharmas (while dreaming, one inherently clings to the seen objects as real); seventh, having clung to dharmas as definitive, one then sees the distinction between self and other, which is called attachment to self (while dreaming, one must take the body of poverty and suffering in another land as one's own body); eighth, because of clinging to these four great elements as one's own body, one inherently craves objects agreeable to one's feelings wishing to nourish oneself, resents objects disagreeable to one's feelings fearing harm and annoyance to oneself, and harbors foolish sentiments of various calculations (these are the three poisons; like in a dream, regarding agreeable and disagreeable affairs seen in another land, craving and anger also arise); ninth, due to this, one creates good, bad, and other karma (in a dream, stealing, robbing, beating, scolding, or practicing kindness and bestowing virtue); > — English (machine translation) (machine translation) - [Previous: 2.2.4](https://indike.org/pramana/in.bauddha.taisho.2015.2.2.4) - [Next: 2.3](https://indike.org/pramana/in.bauddha.taisho.2015.2.3) - [Up: 2.2](https://indike.org/pramana/in.bauddha.taisho.2015.2.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2015~en-mt.2.2.5) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2015.2.2.5](https://indike.org/pramana/in.bauddha.taisho.2015.2.2.5) · Pramāṇa