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禪源諸詮集都序 (No. 2015_ 宗密述 ) in Vol. 48

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T2015_.48.0409a01: 綴合之處。或加減改換三字兩字而已。唯叙
T2015_.48.0409a02: 華嚴處一行半。是以經題顯佛意。非佛本語
T2015_.48.0409a03: 也。便請將佛此自述本意判前三種教宗。豈
T2015_.48.0409a04: 得言權實一般。豈得言始終二法。禪宗例教。
T2015_.48.0409a05: 誰謂不然。竊欲和會。良由此也。誰聞此説
T2015_.48.0409a06: 而不除疑。若猶執迷。則吾不復也。然上所
T2015_.48.0409a07: 引。佛自云。我見衆生皆成正覺。又云。根鈍癡
T2015_.48.0409a08: 盲。語似相違。便欲於其中次第通釋。恐間雜
T2015_.48.0409a09: 佛語文相交加。今於此後。方始全依上代祖
T2015_.48.0409a10: 師馬鳴菩薩。具明衆生一心迷悟本末始終
T2015_.48.0409a11: 悉令顯現。自然見全佛之衆生。擾擾生死。全
T2015_.48.0409a12: 衆生之佛。寂寂涅槃。全頓悟之習氣。念念攀
T2015_.48.0409a13: 縁。全習氣之頓悟。心心寂照。即於佛語相違
T2015_.48.0409a14: 之處。自見無所違也。謂六道凡夫三乘賢聖
T2015_.48.0409a15: 根本悉是靈明清淨一法界心性覺寶光各各
T2015_.48.0409a16: 圓滿。本不名諸佛。亦不名衆生。但以此心
T2015_.48.0409a17: 靈妙。自在不守自性。故隨迷悟之縁。造業受
T2015_.48.0409a18: 報。遂名衆生。修道證眞。遂名諸佛。又雖隨縁
T2015_.48.0409a19: 而不失自性。故常非虚妄。常無變異不可破
T2015_.48.0409a20: 壞。唯是一心。遂名眞如。故此一心常具眞如
T2015_.48.0409a21: 生滅二門。未曾暫闕。但隨縁門中凡聖無定。
T2015_.48.0409a22: 謂本來未曾覺悟。故説煩惱無始。若悟修證
T2015_.48.0409a23: 即煩惱斷盡。故説有終。然實無別始覺亦無
T2015_.48.0409a24: 不覺。畢竟平等。故此一心法爾有眞妄二義。
T2015_.48.0409a25: 二義復各二義。故常具眞如生滅二門。各二
T2015_.48.0409a26: 義者。眞有不變隨縁二義。妄有體空成事二
T2015_.48.0409a27: 義。謂由眞不變故妄體空爲眞如門。由眞隨
T2015_.48.0409a28: 縁故妄成事爲生滅門。以生滅即眞如。故諸
T2015_.48.0409a29: 經説。無佛無衆生。本來涅槃常寂滅相。又以
T2015_.48.0409b01: 眞如即生滅故。經云。法身流轉五道。名曰衆
T2015_.48.0409b02: 生。既知迷悟凡聖在生滅門。今於此門具彰
T2015_.48.0409b03: 凡聖二相。即眞妄和合非一非異。名爲阿頼
T2015_.48.0409b04: 耶識。此識在凡本來常有覺與不覺二義。覺
T2015_.48.0409b05: 是三乘賢聖之本。不覺是六道凡夫之本。今
T2015_.48.0409b06: 且示凡夫本末。總有十重今毎重以夢喩
側注一一合之
一謂一
T2015_.48.0409b07: 切衆生雖皆有本覺眞心如一富貴人端正
多智自在宅中住
二未
T2015_.48.0409b08: 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
T2015_.48.0409b09: 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
T2015_.48.0409b10: 是初
四念起故有能見相如夢中
之想
五以有見故根
T2015_.48.0409b11: 身世界妄現夢中別見有身在他郷貧
苦。及見種種好惡事境
六不知。此
T2015_.48.0409b12: 等從自念起。執爲定有。名爲法執正夢時。法
必執所
T2015_.48.0409b13: 見物。爲
實有
七執法定故便見自他之殊。名爲我
T2015_.48.0409b14: 夢時必認他郷貧
苦身。爲己本身
八執此四大爲我身故。法
T2015_.48.0409b15: 爾貪愛順情諸境欲以潤我。嗔嫌違情諸境
T2015_.48.0409b16: 恐損惱我。愚癡之情種種計校此是三毒。如夢
在他郷所見違順
T2015_.48.0409b17: 等事。
貪嗔
九由此故造善惡等業夢中或偸奪打罵。
或行恩布徳
T2015_.48.0409b18: 十業成難逃。如影響應於形聲。故受六道業
T2015_.48.0409b19: 繋苦樂相如夢因偸奪打罵。彼捉枷禁決罰。
因行恩。得報擧薦拜官署職
此上
T2015_.48.0409b20: 十重生起次第。血脈連接行相甚明。但約理
T2015_.48.0409b21: 觀心而推照。即歴然可見。次辨悟後修證。還
T2015_.48.0409b22: 有十重翻妄即眞。無別法故。然迷悟義別順
T2015_.48.0409b23: 逆次殊。前是迷眞逐妄。從微細順次生起。展
T2015_.48.0409b24: 轉至麁。後乃悟妄歸眞。從麁重逆次斷除。展
T2015_.48.0409b25: 轉至細。以能翻之智。自淺之深。麁障易遣。淺
T2015_.48.0409b26: 智即能翻故。細惑難除。深智方能斷故。故後
T2015_.48.0409b27: 十從末逆次。翻破前十。唯後一前二有少參
T2015_.48.0409c01: 差。下當顯示十重者
T2015_.48.0409c02: 禪源諸詮集都序卷下之一
T2015_.48.0409c03:
T2015_.48.0409c04:
T2015_.48.0409c05:
T2015_.48.0409c06:
T2015_.48.0409c07: 禪源諸詮集都序卷下之二
T2015_.48.0409c08:  唐圭峯山沙門宗密述 
T2015_.48.0409c09: 一謂有衆生遇善知識。開示上説本覺眞心。
T2015_.48.0409c10: 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
T2015_.48.0409c11: 性。今現有不信不
悟者。是此類也
四大非我。五蘊皆空。信自眞如
T2015_.48.0409c12: 及三寶徳信自心本不虚妄本。不變異故曰眞如。故
論云。自信己性知心妄動無別境界。又
T2015_.48.0409c13: 云。信心有四種。一信根。本樂念眞如。二信佛。有無量功
徳常念親近供養。三信法。有大利益常念修行。四信僧。
T2015_.48.0409c14: 能修正行自利利他常樂親近。
悟前一翻前二成此第一重也
二發悲智願誓證
T2015_.48.0409c15: 菩提發悲心者欲度衆生。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
T2015_.48.0409c16: 習施戒忍進。及止觀等増長信根論云。修行有
五。能成此信。
T2015_.48.0409c17: 止觀合爲一行。故
六度唯成五也
四大菩提心從此顯發以上三
心開發。
T2015_.48.0409c18: 論云。信成就發心者有三種。一者直心。正念眞如法故。
二者深心。樂集諸善行故。三發大悲心。欲拔一切衆生
T2015_.48.0409c19:
五以知法性無慳等心等者貪欲嗔恚
懈怠散亂愚癡
六隨順
T2015_.48.0409c20: 修行六波羅蜜定慧力用初修名止觀。
成就名定慧
我法雙
T2015_.48.0409c21: 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
T2015_.48.0409c22: 空常幻證法空六色不異空空不
異色。故常空常幻也
七於色自在一
T2015_.48.0409c23: 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
T2015_.48.0409c24: 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
T2015_.48.0409c25: 一念相應。覺心初起心無初相。離微細念心
T2015_.48.0409c26: 即常住。直覺於迷源。名究竟覺從初發心即
修無念。至
T2015_.48.0409c27: 此方得成就。成就
故即入佛位也
十心既無念。則無別始覺之
T2015_.48.0410a01: 殊。本來平等同一覺故。冥於根本眞淨心源。
T2015_.48.0410a02: 應用塵沙。盡未來際常住法界。感而即通。名
T2015_.48.0410a03: 大覺尊。佛無異佛是本佛。無別新成故。普見
T2015_.48.0410a04: 一切衆生皆同成等正覺。故迷與悟各有十
T2015_.48.0410a05: 重順逆相翻。行相甚顯。此之第一對前一二。
T2015_.48.0410a06: 此十合前第一。餘八皆從後逆次翻破前八。
T2015_.48.0410a07: 一中悟前第一本覺。翻前第二不覺。前以不
T2015_.48.0410a08: 覺乖於本覺。眞妄相違故開爲兩重。今以悟
T2015_.48.0410a09: 即冥符。冥符相順無別始悟。故合之爲一。又
T2015_.48.0410a10: 若據逆順之次。此一合翻前十。今以頓悟門
T2015_.48.0410a11: 中理須直認本體。翻前本迷故對前一二
T2015_.48.0410a12: 上云。參差。
即是此也
二中。由怖生死之苦發三心自度
T2015_.48.0410a13: 度他故。對前第十六道生死。三修五行翻前
T2015_.48.0410a14: 第九造業。四三心開發翻前第八三毒悲心翻
瞋智心
T2015_.48.0410a15: 翻癡願
心翻貪
五證我空翻前第七我執。六證法空翻
T2015_.48.0410a16: 前第六法執。七色自在翻前第五境界。八心
T2015_.48.0410a17: 迷有十重 此是迷眞逐妄從微細順次生起展轉至麁之相
T2015_.48.0410a18: IMAGE
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T2015_.48.0410b01: 自在翻前第四能見。九離念翻前第三念起。
T2015_.48.0410b02: *故十成佛佛無別體。但是始覺。翻前第二
T2015_.48.0410b03: 不覺。合前第一本覺。始本不二。唯是眞如顯
T2015_.48.0410b04: 現。名爲法身大覺。故與初悟無二體也。順逆
T2015_.48.0410b05: 之次參差正由此矣。一即因該果海。十即果
T2015_.48.0410b06: 徹因源。涅槃經云。發心畢竟二不別。華嚴經
T2015_.48.0410b07: 云。初發心時得阿耨菩提。正是此意。然雖順
T2015_.48.0410b08: 逆相對前後相照法義昭彰。猶恐文不頓書
T2015_.48.0410b09: 意不並顯。首尾相隔不得齊覩。今更畫之爲
T2015_.48.0410b10: 圖。令凡聖本末大藏經宗一時現於心鏡。此
T2015_.48.0410b11: 圖頭在中心云衆生心三字是也。從此三字
T2015_.48.0410b12: 讀之。分向兩畔。朱畫表淨妙之法。墨畫表垢
T2015_.48.0410b13: 染之法。一一尋血脈詳之。朱爲此○號。記淨
T2015_.48.0410b14: 法十重之次。墨爲此●號。記染法十重之次。
T2015_.48.0410b15: 此號是本論之文。此點是義説論文爾
T2015_.48.0410b16:
T2015_.48.0410b17:
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T2015_.48.0410c01: 詳究前述諦觀此圖。對勘自他及想賢聖。爲
T2015_.48.0410c02: 同爲異。爲眞爲妄。我在何門。佛在何位。爲當
T2015_.48.0410c03: 別體。爲復同源。即自然不執著於凡夫。不
T2015_.48.0410c04: 僣濫於聖位。不耽滯於愛見。不推讓於佛心
T2015_.48.0410c05: 也。然初十重是一藏經所治法身中第一
T2015_.48.0410c06: 惱之病生起元由次三
漸漸加増我法
二執
乃至麁
T2015_.48.0410c07: 三毒
造業
慧滅受報之状。後十重是法身信方
T2015_.48.0410c08: 服藥前三重
汗出
汗出病差菩提心
開發
將理方法六波
羅蜜
T2015_.48.0410c09: 漸漸減退從六
至九
乃至平復成佛之状如有一人
T2015_.48.0410c10: 在纒
法身
諸根具足恒沙
功徳
強壯常住不變
妄不能染
多藝恒沙
妙用
忽然
T2015_.48.0410c11: 得病無始
無明
漸漸加増其次
七重
乃至氣絶第十
唯心頭
T2015_.48.0410c12: 頼耶識中
無漏智種
忽遇良醫大善
知識
知其命在見凡夫人
即心是佛
T2015_.48.0410c13: 灌神藥初聞不信頻
就不捨
忽然蘇醒悟解初未能言初悟
之人
T2015_.48.0410c14: 未能説法答他
難皆悉未得
乃至漸語能説
法也
漸能行履十地十
波羅蜜
T2015_.48.0410c15: 直至平復成佛所解伎藝無所不爲神通光明
一切種智
T2015_.48.0410c16: 法一一對合。何有疑而不除也。即知一切衆
T2015_.48.0410c17: 生不能神變作用者。但以業識惑病所拘。非
T2015_.48.0410c18: 已法身不具妙徳。今愚者難云。汝既頓悟即
T2015_.48.0410c19: 佛。何不放光者。何殊令病未平復之人。便
T2015_.48.0410c20: 作身上本藝。然世醫處方必先候脈。若不對
T2015_.48.0410c21: 病状輕重。何辨方書是非。若不約痊愈淺深。
T2015_.48.0410c22: 何論將理法則。法醫亦爾。故今具述迷悟各
T2015_.48.0410c23: 十重之本末。將前經論統三種之淺深。相對
T2015_.48.0410c24: 照之如指其掌。勸諸學者。善自安心行。即
T2015_.48.0410c25: 任隨寄一門解。即須通達無礙。又不得慮其
T2015_.48.0410c26: 偏局。便&MT00139;蕩無所指歸。須洞鑒源流。令分菽
T2015_.48.0410c27: 麥。必使同中見異異處而同。鏡像千差。莫執
T2015_.48.0410c28: 好醜。鏡明一相。莫忌青黄。千器一金雖無阻
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T2015_.48.0411c01: 隔。一珠千影元不混和。建志運心等虚空界。
T2015_.48.0411c02: 防非察念在毫釐間。見色聞聲。自思如影響
T2015_.48.0411c03: 否。動身擧意。自料爲佛法否。美膳糲飡。自想
T2015_.48.0411c04: 無嫌愛否。炎涼凍暖。自看免避就否。乃至
T2015_.48.0411c05: 利衰毀譽稱譏苦樂。一一審自反照實得情
T2015_.48.0411c06: 意一種否。必若自料未得如此。即色未似影。
T2015_.48.0411c07: 聲未似響也。設實頓悟終須漸修。莫如貧窮
T2015_.48.0411c08: 人終日數他寶自無半錢分。六祖大師云。佛
T2015_.48.0411c09: 説一切法。爲度一切心。我無一切心。何須一
T2015_.48.0411c10: 切法。今時人但將此語輕於聽學。都不自觀
T2015_.48.0411c11: 實無心否。若無心者。八風不能動也。設習氣
T2015_.48.0411c12: 未盡。嗔念任運起時。無打罵讐他心。貪念任
T2015_.48.0411c13: 運起時。無營求令得心。見他榮盛時。無嫉妬
T2015_.48.0411c14: 求勝心。一切時中於自己無憂饑凍心。無恐
T2015_.48.0411c15: 人輕賤心。乃至種種此等亦得名爲無一切
T2015_.48.0411c16: 心也。此名修道若得對違順等境。都無貪嗔
T2015_.48.0411c17: 愛惡。此名得道。各各反照。有病即治。無病勿
T2015_.48.0411c18: 藥。問貪嗔等即空便名無一切心。何必對治。
T2015_.48.0411c19: 答若爾汝今忽遭重病痛苦。痛苦即空。便名
T2015_.48.0411c20: 無病。何必藥治。須知貪嗔空而能發業。業亦
T2015_.48.0411c21: 空而能招苦。苦亦空只麼難忍。故前圖中云。
T2015_.48.0411c22: 體空成事如杌木上鬼全空。只麼驚人。
得奔走倒地。頭破額裂
若以業
T2015_.48.0411c23: 即空。空只麼造業。即須知地獄燒煮痛楚亦
T2015_.48.0411c24: 空。空只麼楚痛。若云亦任楚痛者。即現今設
T2015_.48.0411c25: 有人以火燒刀斫。汝何得不任。今觀學道者。
T2015_.48.0411c26: 聞一句違情語猶不能任。豈肯任燒斫乎如此
者十
T2015_.48.0411c27: 中有
九也
問上來所叙三種教三宗禪。十所以十別
T2015_.48.0411c28: 異輪迴及修證。又各十重理無不窮事無不
T2015_.48.0411c29: 備。研尋玩味足可修心。何必更讀藏經及集
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T2015_.48.0412a27: 諸禪偈數過百卷。答衆生惑病各各不同。數
T2015_.48.0412a28: 等塵沙。何唯八萬。諸聖方便有無量門。一心
T2015_.48.0412a29: 性相有無量義。上來所述但是提綱。雖統之
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T2015_.48.0412b27: 不出所陳。而用之千變萬勢。況先哲後俊各
T2015_.48.0412b28: 有所長。古聖今賢各有所利。故集諸家之善
T2015_.48.0412b29: 記。其宗徒有不安者亦不改易。但遺闕意義
T2015_.48.0412c01: 者注而圓之。文字繁重者注而辨之。仍於毎
T2015_.48.0412c02: 一家之首注評大意。提綱意在張網。不可去
T2015_.48.0412c03: 網存綱華嚴云。張大教網。漉
人天魚。置涅槃岸
擧領意在著衣。不
T2015_.48.0412c04: 可棄衣取領。若但集而不叙。如無綱之網。若
T2015_.48.0412c05: 但叙而不集。如無網之綱。思而悉之不煩設
T2015_.48.0412c06: 難。然剋己獨善之輩。不必遍尋。若欲爲人之
T2015_.48.0412c07: 師。直須備通本末。好學之士披閲之時。必須
T2015_.48.0412c08: 一一詳之。是何宗何教之義。用之不錯皆成
T2015_.48.0412c09: 妙藥。用之差互皆成反惡。然結集次第不易
T2015_.48.0412c10: 排倫。據入道方便即合。先開本心。次通理
T2015_.48.0412c11: 事。次讃法勝妙呵世過患。次勸誡修習。後示
T2015_.48.0412c12: 以對治方便漸次門戸。今欲依此編之。乃覺
T2015_.48.0412c13: 師資昭穆顛倒交不穩便。且如六代之後。多
T2015_.48.0412c14: 述一眞。達摩大師却教四行。不可孫爲部
T2015_.48.0412c15: 首。祖爲末篇。數日之中思惟此事。欲將*達
T2015_.48.0412c16: 摩宗枝之外爲首。又以彼諸家所教之禪。所
T2015_.48.0412c17: 述之理。非代代可師。通方之常道。或因
T2015_.48.0412c18: 彼修錬功至證得。即以之示人求那慧稠
臥輪之類
或因
T2015_.48.0412c19: 聽讀聖教生解。即以之攝衆慧聞禪
師之類
或降其跡
T2015_.48.0412c20: 而適性。一時間警策群迷志公傅大士
王梵志之類
或高其節
T2015_.48.0412c21: 而守法。一國中軌範僧侶廬山遠
公之類
其所製作。
T2015_.48.0412c22: 或詠歌至道。或嗟歎迷凡。或但釋義。或唯勵
T2015_.48.0412c23: 行。或籠羅諸教。竟不指南。或偏讃一門。事不
T2015_.48.0412c24: 通衆。雖皆禪門影響佛法笙簧。若始終依之
T2015_.48.0412c25: 爲釋迦法。即未可也天台言教廣本雖備有始
 又不在此集之内
以心
T2015_.48.0412c26: 傳嗣。唯*達摩宗。心是法源。何法不備。所
T2015_.48.0412c27: 修禪行似局一門。所傳心宗實通三學。況覆
T2015_.48.0413a01: 尋其始始者迦
葉阿難
親禀釋迦。代代相承一一面
T2015_.48.0413a02: 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
T2015_.48.0413a03: 緬思何幸得爲釋迦
三十八代嫡孫也
故今所集之次者先録
T2015_.48.0413a04: *達摩一宗。次編諸家雜述。後寫印一宗聖
T2015_.48.0413a05: 教。聖教居後者。如世上官司文案曹判爲先。
T2015_.48.0413a06: 尊官判後也唯寫文剋的
者十餘卷也
就當宗之中。以尊卑
T2015_.48.0413a07: 昭穆展轉綸緒而爲次第。其中頓漸相間。理
T2015_.48.0413a08: 行相參。遞相解縛。自然心無所住淨名云。
貪著禪昧
T2015_.48.0413a09: 是菩薩縛。以方便生是菩薩解。
又瑜伽説悲増智増。互相解縛
悟修之道既備。解
T2015_.48.0413a10: 行於是圓通。次傍覽諸家以廣聞見。然後&MT03739;
T2015_.48.0413a11: 讀聖教。以印始終。豈不因此正法久住在。余
T2015_.48.0413a12: 之志雖無所求。然護法之心。神理不應屈。我
T2015_.48.0413a13: 繼襲之功。先祖不應捨我。法施之恩。後學不
T2015_.48.0413a14: 應辜我。如不辜不屈不捨。即願共諸同縁。速
T2015_.48.0413a15: 會諸佛會也
T2015_.48.0413a16: 禪源諸詮集都序卷下之二
T2015_.48.0413a17:
T2015_.48.0413a18:
T2015_.48.0413a19:
T2015_.48.0413a20:
T2015_.48.0413a21:
T2015_.48.0413a22:
T2015_.48.0413a23:
T2015_.48.0413a24:
T2015_.48.0413a25:
T2015_.48.0413a26:
T2015_.48.0413a27:
T2015_.48.0413a28:
T2015_.48.0413a29:
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