校釋
<div class="wlghyzd_wzb_18"><div id="FCdiv1155341" key="1155341"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 壇經校釋 &gt; （二七） &gt; 校釋 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1155342" key="1155342"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-L00053','2052870',this);" style="cursor:pointer;"> <span class="song">P53</span></i><p class="font14" id="ZSK00444-001-BT0000064">校釋</p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="362">〔一〕</a>八萬四千塵勞　卽「八萬四千煩惱」。「煩惱」的「八萬四千」，同「智慧」的「八萬四千」，統係概<i class="pageTag" onclick="viewPic('ZSK00444-001-L00054','2052870',this);" style="cursor:pointer;"> <span class="song">P54</span></i>數，並非確數。據説，世間衆生具有「八萬四千」煩惱，爲了「對治」這麽許多的「煩惱」，就得有相應數目的「法門」（「智慧」），所以便有了「八萬四千法門」，這裡稱爲「八萬四千智慧」。</span> </p></div></div></div>
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校釋
<div class="wlghyzd_wzb_18"><div id="FCdiv1155346" key="1155346"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 壇經校釋 &gt; （二八） &gt; 校釋 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1155347" key="1155347"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-L00054','2052871',this);" style="cursor:pointer;"> <span class="song">P54</span></i><p class="font14" id="ZSK00444-001-BT0000066">校釋</p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="374">〔一〕</a>甚深法界　「界」，性義。「法界」，卽「法性」（真如﹑佛性等等）的另一稱謂。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="375">〔二〕</a>般若三昧　這裡，「三昧」不作通常含義的「正定」（「等持」）解，而是「甚深」﹑「究竟」的意思。「般若三昧」，猶言「甚深般若」﹑「究竟般若」。</span> </p><i class="pageTag" onclick="viewPic('ZSK00444-001-L00055','2052871',this);" style="cursor:pointer;"> <span class="song">P55</span></i><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="376">〔三〕</a>但持<span class="shuming">金剛般若波羅蜜經</span>一卷，卽得見性　誦<span class="shuming">金剛經</span>，「卽得見性」。<span class="zhuanming">慧能</span>始終是以佛性論者的觀點來理解<span class="shuming">金剛經</span>﹑宣傳<span class="shuming">金剛經</span>的。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="377">〔四〕</a>此人　卽誦經﹑「見性」的人。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="378">〔五〕</a>不能具説　宣揚誦持<span class="shuming">金剛經</span>者有「無量功德」的經文，充斥於<span class="shuming">金剛</span>全經。這裡，且舉三例，以資參考：其一，<span class="shuming">依法出生分</span>第八：「<span class="zhuanming">須菩提</span>！於意云何？若人滿三千大千世界七寶以用布施，是人所得福德寧爲多不？<span class="zhuanming">須菩提</span>言：甚多，世尊！……若復有人，於此經中，受持乃至四句偈等，爲他人説，其福勝彼！」其二，<span class="shuming">無爲福勝分</span>第十一：「<span class="zhuanming">須菩提</span>！如<span class="zhuanming">恆河</span>中所有沙數，如是沙等<span class="zhuanming">恆河</span>，於意云何？是諸<span class="zhuanming">恆河</span>沙，寧爲多不？<span class="zhuanming">須菩提</span>言：甚多，世尊！但諸<span class="zhuanming">恆河</span>尚多無數，何况其沙？<span class="zhuanming">須菩提</span>！我今實言告汝：若有善男子﹑善女人，以七寶滿爾所<span class="zhuanming">恆河</span>沙數三千大千世界以用布施，得福多不？<span class="zhuanming">須菩提</span>言：甚多，世尊！佛告<span class="zhuanming">須菩提</span>：若善男子﹑善女人，於此經中，乃至受持四句偈等，爲他人説，而此福德勝前福德！」其三，<span class="shuming">如法受持分</span>第十三：「……<span class="zhuanming">須菩提</span>！若有善男子﹑善女人，以<span class="zhuanming">恆河</span>沙等身命布施，若復有人，於此經中，乃至受持四句偈等，爲他人説，其福甚多！」<span class="shuming">金剛經</span>之所以也引起了一些禪宗者流的興趣，「受持」此經﹑得大福報的説教，也許起了頗大的誘惑作用吧！</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="379">〔六〕</a>少根智人　<span class="zhuanming">惠昕</span>等三本均作「小根小智人」。卽根器（義近禀賦）低劣﹑缺少智慧的人。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="380">〔七〕</a>若聞此法　原本無「此」字，今依義補。</span> </p><i class="pageTag" onclick="viewPic('ZSK00444-001-L00056','2052871',this);" style="cursor:pointer;"> <span class="song">P56</span></i><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="381">〔八〕</a>雨於<span class="zhuanming">閻浮提</span>　「閻浮提」，新譯「<span class="zhuanming">贍部洲</span>」。佛教傳説，以「<span class="zhuanming">須彌山</span>」爲中心，東﹑南﹑西﹑北，分「四大洲」：「東<span class="zhuanming">勝神洲</span>」，「南<span class="zhuanming">贍部洲</span>」，「西<span class="zhuanming">牛賀洲</span>」，「北<span class="zhuanming">俱盧洲</span>」。「南<span class="zhuanming">贍部洲</span>」，卽我們所處的這個世界。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">鈴木</span>校本於此句下依<span class="zhuanming">惠昕</span>等三本增補「城邑﹑聚落，悉皆漂流」八字，并加校注「原本無城邑﹑聚落，悉皆漂流八字」。今按：可不補。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="382">〔九〕</a>若大乘者　「大乘者」，卽「大乘人」。乘，音剩，有道路﹑運載兩種含義。大乘，乃佛教兩大派别之一，係「小乘」的對稱。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="383">〔一○〕</a>不假文字　這可説是日後禪宗標榜「不立文字」之所據。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="384">〔一一〕</a>一切有情無情　<span class="zhuanming">惠昕</span>等三本均無「一切」，而作：「令一切衆生﹑一切草木﹑有情無情，悉皆蒙潤。」</span> </p></div></div></div>
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校釋
<div class="wlghyzd_wzb_18"><div id="FCdiv1155351" key="1155351"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 壇經校釋 &gt; （二九） &gt; 校釋 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1155352" key="1155352"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-L00057','2052872',this);" style="cursor:pointer;"> <span class="song">P57</span></i><p class="font14" id="ZSK00444-001-BT0000068">校釋</p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="391">〔一〕</a>少根之人　<span class="zhuanming">惠昕</span>等三本均作「小根之人」，近是。「根」，謂「根機」﹑「根器」﹑「根性」，義近「禀賦」。佛教稱「悟解」高深者爲「上根」﹑「利根」；與之對稱的爲「下根」﹑「鈍根」。但却從無「多根」之説，因而「少根」自也不通。同時，在佛典中，一般有「大根器」之説，却也很少有祇稱「大根」的；所以，祇稱「小根」，也不確切——確切些説，應稱「小根器人」。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="392">〔二〕</a>有般若之智之　「智」下「之」字，疑衍。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="393">〔三〕</a>與大智之人，亦無差别　<span class="zhuanming">惠昕</span>等三本均作：「元有般若之智，與大智人更無差别。」意謂「小根器」人本來具有的「般若」，同「大智人」並無差别。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="394">〔四〕</a>般若之智，亦無大小　意謂「性具」般若，本無大小。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="395">〔五〕</a>煩惱塵勞衆生，當時盡悟意謂：祇要能於自心「常起正見」，卽使是「煩惱塵勞衆生」，也能當下卽悟——當下「見性」。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="396">〔六〕</a>卽與<span class="shuming">般若波羅蜜經</span>本無差别　按照<span class="zhuanming">慧能</span>的觀點，説與「般若」「本無差别」，還説得通；説與<span class="shuming">般若</span>「本無差别」，就不准確。因爲，<span class="shuming">般若</span>講「空」，<span class="zhuanming">慧能</span>説「有」（佛性），「有」之與「空」，根本不同！</span> </p></div></div></div>
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校釋
<div class="wlghyzd_wzb_18"><div id="FCdiv1155372" key="1155372"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 壇經校釋 &gt; （三○） &gt; 校釋 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1155373" key="1155373"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-L00058','2052873',this);" style="cursor:pointer;"> <span class="song">P58</span></i><p class="font14" id="ZSK00444-001-BT0000070">校釋</p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="407">〔一〕</a>十二部經　「部」，類義。「十二部經」，又稱「十二分教」。全部佛經，按照文體﹑内容，歸納爲十二類（或十二部份），卽：1修多羅（契經﹑法本），2祇夜（重頌），3和伽羅那（授記），4伽陀（孤起頌——純頌），5優陀那（無問自説——不請自説），6尼陀那（因緣），7阿波陀那（譬喻），8伊帝目多伽（本事），9闍陀伽（本生），10毗佛略（方廣），11阿浮陀達摩（未曾有），12優波提舍（論議）。有一頌謂：「長行（契經）﹑重頌﹑並授記，孤起﹑無問而自説，因緣﹑譬喻﹑及本事，本生﹑方廣，未曾有，論議俱成十二名。」</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="408">〔二〕</a>因智惠性故，故然能建立　<span class="zhuanming">惠昕</span>等三本均作：「因智慧性，方能建立。」</span> </p><i class="pageTag" onclick="viewPic('ZSK00444-001-L00059','2052873',this);" style="cursor:pointer;"> <span class="song">P59</span></i><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="409">〔三〕</a>一切萬法，本元不有　<span class="zhuanming">惠昕</span>等三本均作：「一切萬法，本自不有。」這裡的「萬法」，單指現象，不預「本體」。至若真如（法性﹑佛性等等）本體，則「本自具足」，「是名真有」。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="410">〔四〕</a>令彼愚者悟解心解　<span class="zhuanming">惠昕</span>本作：「令其悟解心開。」</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="411">〔五〕</a>卽是佛是衆生　「卽」下「是」字，疑衍。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="412">〔六〕</a>故知一切萬法，盡在自身中　<span class="zhuanming">契嵩</span>本﹑<span class="zhuanming">宗寶</span>本作：「故知萬法，盡在自心。」「自心」，較「自身」爲確。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="413">〔七〕</a><span class="shuming">菩薩戒經</span>　卽<span class="shuming">梵網經</span>。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="414">〔八〕</a>我本元自性清淨　經文出處，詳見第「一九」節注〔五〕（第38頁）。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="415">〔九〕</a>識心見性，自成佛道　這兩句話，非經原文。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="416">〔一○〕</a><span class="shuming">維摩經</span>云：卽時豁然，還得本心　經文出處，詳見第「一九」節注〔四〕（第38頁）。</span> </p></div></div></div>
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校釋
<div class="wlghyzd_wzb_18"><div id="FCdiv1155375" key="1155375"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 壇經校釋 &gt; （三一） &gt; 校釋 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1155376" key="1155376"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-L00060','2052874',this);" style="cursor:pointer;"> <span class="song">P60</span></i><p class="font14" id="ZSK00444-001-BT0000072">校釋</p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="423">〔一〕</a>所謂化道　「道」，同「導」。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="424">〔二〕</a>亦在人性中本自具有　這裡的「人性」，不是通常意義上的「人性」，而是指人人本具的「佛性」。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="425">〔三〕</a>一悟卽知佛也　<span class="zhuanming">惠昕</span>等三本均作：「若識自性，一悟卽至佛地。」</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="426">〔四〕</a>六賊　卽眼﹑耳﹑鼻﹑舌﹑身﹑意「六識」。禪宗中人，以「六識」攀緣外境，使人喪失「本性」（「自<i class="pageTag" onclick="viewPic('ZSK00444-001-L00061','2052874',this);" style="cursor:pointer;"> <span class="song">P61</span></i>性」），故形象地稱「六識」爲「六賊」。<span class="zhuanming">鈴木</span>校本據<span class="zhuanming">惠昕</span>等三本改「賊」爲「識」，似可不必。</span> </p><p> <span class="font12 zhu">六門　卽眼﹑耳﹑鼻﹑舌﹑身﹑意「六根」。「六識」從「六門」「走出」，故稱爲「門」。（其實，「走出」之説，並不確切。）</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="427">〔五〕</a>六塵　卽色﹑聲﹑香﹑味﹑觸﹑法。以能「染汙」「本性」，故稱爲「塵」。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="428">〔六〕</a>邊見　一邊之見。</span> </p></div></div></div>
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校釋
<div class="wlghyzd_wzb_18"><div id="FCdiv1155378" key="1155378"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 壇經校釋 &gt; （三二） &gt; 校釋 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1155379" key="1155379"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-L00061','2052875',this);" style="cursor:pointer;"> <span class="song">P61</span></i><p class="font14" id="ZSK00444-001-BT0000074">校釋</p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="432">〔一〕</a>欲入聖位　<span class="zhuanming">惠昕</span>本同。<span class="zhuanming">契嵩</span>本﹑<span class="zhuanming">宗寶</span>本作「定入聖位」。「定」字較確。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="433">〔二〕</a>然須傳受將從上已來默然而付於法　「受」，似應作「授」。「將」字，疑衍。「於」，似應作「之」。這句話，<span class="zhuanming">惠昕</span>等三本均作：「然須傳受從上以來默傳分付，不得匿其正法。」</span> </p><i class="pageTag" onclick="viewPic('ZSK00444-001-L00062','2052875',this);" style="cursor:pointer;"> <span class="song">P62</span></i><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="434">〔三〕</a>百刼萬刼千生　<span class="zhuanming">惠昕</span>等三本均作「百刼千生」。</span> </p></div></div></div>
</>
校釋
<div class="wlghyzd_wzb_18"><div id="FCdiv1155381" key="1155381"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 壇經校釋 &gt; （三三） &gt; 校釋 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1155382" key="1155382"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-L00063','2052876',this);" style="cursor:pointer;"> <span class="song">P63</span></i><p class="font14" id="ZSK00444-001-BT0000076">校釋</p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="446">〔一〕</a>謂言修福而是道　<span class="zhuanming">惠昕</span>等三本均作「祇言修福便是道」。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="447">〔二〕</a>心中三惡元來造　<span class="zhuanming">惠昕</span>等三本均同。<span class="shuming">大正藏</span>本則「三惡」作「三業」。「三惡」，當指貪﹑瞋﹑癡「三毒」；「三業」，則指身業﹑語業﹑意業。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="448">〔三〕</a>後世得福罪元在　<span class="zhuanming">惠昕</span>等三本均作「後世得福罪還在」。意謂：要想以「修福」來「滅罪」，則卽使「後世得福」，而「罪還在」，光靠「修福」並不能「滅罪」。<span class="shuming">大正藏</span>本作「後世得福罪無造」——「罪無造」費解；或「無造」，乃「元在」之誤。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="449">〔四〕</a>若悟大乘真懺悔　<span class="zhuanming">惠昕</span>等三本「若悟」均作「忽悟」。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="450">〔五〕</a>學道之人能自觀，卽與悟人同一類　<span class="zhuanming">惠昕</span>等三本均作：「學道常於自性觀，卽與諸佛同一類。」</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="451">〔六〕</a>大師令傳此頓教，願學之人同一體　<span class="zhuanming">惠昕</span>等三本均作：「吾祖惟傳此頓法，普願見性同一體。」「大師令傳……」，係<span class="zhuanming">法海</span>口氣，非；「吾祖惟傳……」，是。「吾祖」，指<span class="zhuanming">達磨</span>或者<span class="zhuanming">弘忍</span>。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="452">〔七〕</a>若欲當來覓本身，三毒惡緣心中洗　<span class="zhuanming">惠昕</span>等三本均作：「若欲當來覓法身，離諸法相心中洗。」</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="453">〔八〕</a>努力修道莫悠悠　<span class="zhuanming">惠昕</span>等三本均作「努力自見莫悠悠」。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="454">〔九〕</a>忽然虚度一世休　<span class="zhuanming">惠昕</span>等三本均作「後念忽絶一世休」。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="455">〔一○〕</a>若遇大乘頓教法　<span class="zhuanming">惠昕</span>等三本均作「若悟大乘得見性」。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="456">〔一一〕</a>大師説法了　卽<span class="zhuanming">慧能</span>於<span class="zhuanming">大梵寺</span>説法完了。<span class="zhuanming">印順</span>認爲：「<span class="shuming">壇經</span>有原始部份，附編部份。<span class="shuming">壇經</span>從<span class="zhuanming">大<i class="pageTag" onclick="viewPic('ZSK00444-001-L00064','2052876',this);" style="cursor:pointer;"> <span class="song">P64</span></i>梵寺</span>開法（——「<span class="zhuanming">大梵寺</span>説法」）——『法壇』或『施法壇』的開法記録得名，是主體部份。……這一部份的成立，是<span class="zhuanming">慧能</span>生前。附編部份，是<span class="zhuanming">慧能</span>入滅以後，將<span class="zhuanming">慧能</span>平日接引弟子的機緣，付囑，臨終的情形，身後安葬等，集録而附編於<span class="shuming">壇經</span>，也就稱爲<span class="shuming">壇經</span>了。」（<span class="shuming">中國禪宗史</span>頁二六六）這樣説來，則前「三三」節，爲「<span class="zhuanming">大梵寺</span>説法部份」（頁二四五），亦卽<span class="shuming">壇經</span>的「主體部份」，係「<span class="zhuanming">慧能</span>生前」的「開法記録」。第「三四」節以後，則爲「附編部份」，係由「集録者」在「<span class="zhuanming">慧能</span>入滅以後」，「集録而附編於<span class="shuming">壇經</span>」的。<span class="zhuanming">印順</span>此説，與某些<span class="zhuanming">日本</span>學者（如<span class="zhuanming">宇井伯壽</span>等）的觀點頗相近，可供參考。</span> </p></div></div></div>
</>
校釋
<div class="wlghyzd_wzb_18"><div id="FCdiv1155384" key="1155384"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 壇經校釋 &gt; （三四） &gt; 校釋 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1155385" key="1155385"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-L00065','2052877',this);" style="cursor:pointer;"> <span class="song">P65</span></i><p class="font14" id="ZSK00444-001-BT0000078">校釋</p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="462">〔一〕</a>和尚　義近「導師」，原是一種尊稱。後來，漸漸變成了一種泛稱﹑甚至貶稱了。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="463">〔二〕</a>法可不是<span class="zhuanming">西國</span>第一祖<span class="zhuanming">達磨祖師</span>宗旨　「<span class="zhuanming">西國</span>第一祖<span class="zhuanming">達磨祖師</span>」的提法不確，應作「第一祖<span class="zhuanming">西國</span><span class="zhuanming">達磨師祖</span>」。因爲，按照傳説，在「<span class="zhuanming">西國</span>」，<span class="zhuanming">達磨</span>爲「第二十八祖」，而非「第一祖」。此句，<span class="zhuanming">惠昕</span>等三本均作「可不是<span class="zhuanming">達磨大師</span>宗旨乎？」<span class="zhuanming">鈴木</span>校本據以在「宗旨」下面加一「乎」字，可不必。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="464">〔三〕</a>遂遣<span class="zhuanming">達磨</span>出境　上述<span class="zhuanming">達磨</span>「化<span class="zhuanming">梁武帝</span>」云云，祇是傳説，並非史實。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="465">〔四〕</a>自法性有功德，平直是德　<span class="zhuanming">惠昕</span>等三本均作：「見性是功，平等是德。」</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="466">〔五〕</a>自性虚妄，法身無功德　<span class="zhuanming">惠昕</span>等三本均作：「自性虚妄不實，卽自無德。」</span> </p></div></div></div>
</>
校釋
<div class="wlghyzd_wzb_18"><div id="FCdiv1155387" key="1155387"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 壇經校釋 &gt; （三五） &gt; 校釋 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1155388" key="1155388"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-L00067','2052878',this);" style="cursor:pointer;"> <span class="song">P67</span></i><p class="font14" id="ZSK00444-001-BT0000080">校釋</p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="492">〔一〕</a>阿彌大佛　卽阿彌陀佛。<span class="zhuanming">唐</span>音「陀」﹑「大」相近。<span class="zhuanming">鈴木</span>校本改「大」爲「陀」，似可不必。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="493">〔二〕</a>世尊在<span class="zhuanming">舍衛國</span>　「世尊」，乃佛的「十號」之一。「十號」爲：如來﹑應供﹑正徧知﹑明行足﹑善逝﹑世間解﹑無上士﹑調御丈夫﹑天人師﹑佛——世尊。如果把「佛」與「世尊」分開，則實爲「十一號」。<span class="zhuanming">舍衛國</span>，卽<span class="zhuanming">中印度</span>的<span class="zhuanming">憍薩羅國</span>。因首都叫<span class="zhuanming">舍衛城</span>，故亦稱<span class="zhuanming">舍衛國</span>。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="494">〔三〕</a>去此不遠　<span class="shuming">阿彌陀經</span>：「爾時佛告長老<span class="zhuanming">舍利弗</span>：從是西方，過十萬億佛土，有世界名曰極樂；其土有佛，號阿彌陀。」一個「佛土」，卽一個佛國﹑佛世界，其「疆域」，卽「三千大千世界」——用現代的話説，一千個太陽系，爲一個「小千世界」；一千個小千世界，爲一個「中千世界」；一千個中千世界，爲一個「大千世界」。「大千世界」裡包括了三個千，故稱「三千大千世界」。此去「西方」，距離「十萬億」個「三千大千世界」，何得謂之「不遠」！</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="495">〔四〕</a>祇爲下根説近　「下根」之人，志氣低劣，把去「西方」的距離説得「近」些，比較容易啓發他們的「信心」和激發他們向往的「勇氣」；如果説得太「遠」，他們就會望而生畏，喪失「信心」。<span class="zhuanming">惠昕</span>等<i class="pageTag" onclick="viewPic('ZSK00444-001-L00068','2052878',this);" style="cursor:pointer;"> <span class="song">P68</span></i>三本均作「説遠爲其下根」。<span class="zhuanming">鈴木</span>校本據以改「近」爲「遠」。反而有失原意。「下根」，義見第「二九」節注〔一〕，見57頁。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="496">〔五〕</a>説遠祇緣上智　「上智」之人，勇猛無畏，距離再遠，也無所懼。所以就對他們把去「西方」的距離説得「遠」一些。<span class="zhuanming">惠昕</span>等三本均作「説近爲其上智」。<span class="zhuanming">鈴木</span>校本據以改「遠」爲「近」。同樣有失原意。——其實，在<span class="shuming">阿彌陀經</span>裡，此去「西方」，祇有「十萬億佛土」的一種距離，並無什麽「遠」﹑「近」之説；「説近」﹑「説遠」，乃是<span class="zhuanming">慧能</span>杜撰的，是於<span class="shuming">經</span>無據的。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="497">〔六〕</a>法無不一　<span class="zhuanming">惠昕</span>等三本均作「法無兩般」。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="498">〔七〕</a>隨其心净，則佛土净　語見<span class="shuming">維摩經</span><span class="shuming">佛國品</span>第一：「若菩薩欲得净土，當净其心；隨其心净，則佛土净。」</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="499">〔八〕</a>西方人心不净有愆　原本「西方」下無「人」字，今據<span class="zhuanming">惠昕</span>等本補。<span class="zhuanming">惠昕</span>本帶頭，在此句下面又加進了如下兩句：「東方人造罪，念佛求生西方；西方人造罪，念佛求生何國。」把<span class="zhuanming">慧能</span>寫成了從根本上否定净土的人。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="500">〔九〕</a>迷人願生東方﹑西方者　原本「西」下無「方」字，今參照<span class="zhuanming">惠昕</span>等本補。<span class="zhuanming">惠昕</span>等三本均作：「凡愚不了自性，不識身中净土，願東願西；悟人在處一般。」<span class="zhuanming">鈴木</span>校本「西」改作「兩」，連在下句：「兩者所在處，並皆一種。」但上句祇説「迷人願生東方」，並未提及「西方」，所以它與下句的「兩者」就聯係不起來。而且，一般説來，「迷人」都是「願生西方」的，單提「迷人願生東方」，也與義欠通。</span> </p><i class="pageTag" onclick="viewPic('ZSK00444-001-L00069','2052878',this);" style="cursor:pointer;"> <span class="song">P69</span></i><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="501">〔一○〕</a>除十惡　「十惡」，卽十種惡業：殺生﹑偷盗﹑邪婬（以上「身」三業），妄言﹑綺語﹑兩舌﹑惡口（以上「口」四業），貪欲﹑瞋恚﹑愚癡（以上「意」三業）。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="502">〔一一〕</a>八邪　「八正道」的反面。卽：邪見﹑邪思維﹑邪語﹑邪業﹑邪命﹑邪精進﹑邪念﹑邪定。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="503">〔一二〕</a>卽過八千　「十萬八千」。<span class="zhuanming">慧能</span>的意思是説，此去「西方」，相距「十萬八千」里。<span class="zhuanming">袾宏</span>在其<span class="shuming">彌陀疏鈔</span>卷四中説：「<span class="shuming">壇經</span>又言：西方去此，十萬八千里。是錯以五<span class="zhuanming">天竺</span>等爲極樂也。<span class="zhuanming">五天</span>﹑<span class="zhuanming">震旦</span>，同爲娑婆穢土，何須分别，願東願西？而極樂自去此娑婆十萬億土。蓋<span class="shuming">壇經</span>皆學人記録，寧保無訛！」他在<span class="shuming">竹窗三筆</span><span class="shuming">六祖壇經</span>中也説：「六祖不識字，一生靡事筆研。<span class="shuming">壇經</span>，皆他人記録，故多訛誤。其十萬八千﹑東方西方等説，久已辨明。」<span class="zhuanming">袾宏</span>不敢直斥<span class="zhuanming">慧能</span>的錯誤，故祇能委過於<span class="shuming">壇經</span>的記録者。其實，「十萬八千」之説，完全有可能是出自<span class="zhuanming">慧能</span>之口。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="504">〔一三〕</a>十善　卽十種善業：不殺生﹑不偷盗﹑不邪婬﹑不妄言﹑不綺語﹑不兩舌﹑不惡口﹑不貪欲﹑不瞋恚﹑不愚癡。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="505">〔一四〕</a>何須更願往生　<span class="zhuanming">袾宏</span><span class="shuming">竹窗三筆</span><span class="shuming">六祖壇經</span>中説：「……中又云：『但修十善，何須更願往生？』夫十善，生天之因也。無佛出世，輪王乃以十善化度衆生。六祖不教人生西方見佛，而但使生天可乎？其不足信明矣。故知執<span class="shuming">壇經</span>而非净土者，謬之甚者也。」<span class="zhuanming">袾宏</span>之意，仍在於表明：「何須更願往生」之説，並非真的出自<span class="zhuanming">慧能</span>之口，而乃記録者之訛誤。其實，這仍不過是一種迴護<span class="zhuanming">慧能</span>之説而已。</span> </p><i class="pageTag" onclick="viewPic('ZSK00444-001-L00070','2052878',this);" style="cursor:pointer;"> <span class="song">P70</span></i><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="506">〔一五〕</a>使君禮拜，曰：若此得見，何須往生　原本無「曰」字，今參照<span class="zhuanming">惠昕</span>等本補。<span class="zhuanming">惠昕</span>本：「皆頂禮言：若此處見，何須更願往生。」<span class="zhuanming">契嵩</span>本﹑<span class="zhuanming">宗寶</span>本：「衆皆頂禮云：若此處見，何須更願往生。」</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="507">〔一六〕</a><span class="zhuanming">唐</span>見西方無疑　「唐」，疑應作「當」。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="508">〔一七〕</a>大衆作意聽　「作意」，「用心」之意。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="509">〔一八〕</a>莫向身求　<span class="zhuanming">鈴木</span>校本於「身」字下面加一「外」字，非。「佛是自性作」——「自性」是佛，並非「自身」是佛，所以不能「向身求」佛。「莫向身外求」，反而有可以「向身求」佛之嫌。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="510">〔一九〕</a>觀音　卽<span class="zhuanming">觀世音菩薩</span>，爲「西方三聖」（<span class="zhuanming">彌陀</span>﹑<span class="zhuanming">觀音</span>﹑<span class="zhuanming">勢至</span>）之一。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="511">〔二○〕</a>勢至　卽<span class="zhuanming">大勢至菩薩</span>，爲「西方三聖」之一。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="512">〔二一〕</a>彌勒　卽<span class="zhuanming">彌勒菩薩</span>，係<span class="zhuanming">釋迦牟尼</span>的「接班」人，因而被稱爲「未來佛」，俗稱「<span class="zhuanming">彌勒佛</span>」。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="513">〔二二〕</a>須彌　卽<span class="zhuanming">須彌</span>（意爲「妙高」）<span class="zhuanming">山</span>，爲佛教幻想的世界中心。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="514">〔二三〕</a>天堂　佛教的「天堂」，不同於基督教的「天國」。「天國」，係彼岸性世界，乃永生的地方。而「天堂」，乃「六道」（天﹑人﹑阿修羅﹑地獄﹑餓鬼﹑旁生）之一，仍未超出「輪迴」。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="515">〔二四〕</a>照破六欲諸天下　原本「天下」下面有一「照」字，疑衍。<span class="zhuanming">鈴木</span>校本於此「照」字上加「自性内」三字，並加校注：「原本無自性内三字。」但「自性内照」這句話，同「照曜六門清净，照破六欲諸天下」很難聯係起來。「六欲諸天」，指佛教所講的「欲界」（有兩性之間的情慾，包括「人間」﹑「天上」）﹑色界（有形體而無情慾，所以祇有男性而無女性）﹑無色界（連形體都没有的幽靈世界）的<i class="pageTag" onclick="viewPic('ZSK00444-001-L00071','2052878',this);" style="cursor:pointer;"> <span class="song">P71</span></i>「三界」之一的「欲界」裡的「六天」：1四天王天，2忉利天，3夜摩天，4兜率天，5樂變化天，6他化自在天。「六欲諸天下」，意卽「天上﹑人間」。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="516">〔二五〕</a>法界衆生　這裡的「法界」，與「法性」（󲳴󲳴󲳴「法界」）的含義不同，乃一切法的邊際之意，義同「無量」。「法界衆生」，卽「無量衆生」。</span> </p></div></div></div>
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校釋
<div class="wlghyzd_wzb_18"><div id="FCdiv1155390" key="1155390"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 壇經校釋 &gt; （三六） &gt; 校釋 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1155391" key="1155391"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-L00072','2052879',this);" style="cursor:pointer;"> <span class="song">P72</span></i><p class="font14" id="ZSK00444-001-BT0000082">校釋</p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="531">〔一〕</a>説通及心通　這句頌意，取自<span class="zhuanming">劉宋</span>譯<span class="shuming">楞伽</span>，原文是「宗及説通相」。「宗通」亦卽「心通」。「説通」，則指對於教理的通達。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="532">〔二〕</a>惟傳頓教法　<span class="zhuanming">惠昕</span>等三本均作「惟傳見性法」。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="533">〔三〕</a>若學頓教法　<span class="zhuanming">惠昕</span>等三本均作「祇此見性門」。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="534">〔四〕</a>合離還歸一　<span class="zhuanming">惠昕</span>等三本「離」均作「理」。</span> </p><i class="pageTag" onclick="viewPic('ZSK00444-001-L00073','2052879',this);" style="cursor:pointer;"> <span class="song">P73</span></i><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="535">〔五〕</a>清净至無餘　「無餘」，指「無餘涅槃」。佛教宣稱有兩種「涅槃」：一種，「證得」涅槃而人尚活着，還有身命存在，這叫做「有餘涅槃」；再一種，「證得」涅槃而人也死了，「灰身泯智」，什麽都没有了，這叫做「無餘涅槃」。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="536">〔六〕</a>但正除三障　「三障」是：煩惱障，業障，苦報障。煩惱﹑業﹑苦報三者，都能「障蔽」法身﹑正道，故稱爲「障」。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="537">〔七〕</a>色類自有道，……到頭還自惱　這一頌，<span class="zhuanming">惠昕</span>等三本均作：「色類自有道，各不相妨惱，離道别覓道，終身不見道。」</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="538">〔八〕</a>自非却是左　「左」，可作「更甚」解。意謂：「修道」的人，如果總是看世間的過非，那末，自己的過非就更大！</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="539">〔九〕</a>他非我有罪　<span class="zhuanming">鈴木</span>校本改「有」爲「無」，反失<span class="shuming">壇經</span>原意。<span class="shuming">壇經</span>原意爲：如見「他非」，這本身就是自己的「罪過」！這句話，<span class="zhuanming">惠昕</span>等三本均作「他非我不非」。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="540">〔一○〕</a>卽是菩提現　<span class="zhuanming">惠昕</span>等三本均作「卽是自性現」。則「菩提」當指「自性菩提」。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="541">〔一一〕</a>法元在世間，……外求出世間　<span class="zhuanming">惠昕</span>等三本均作：「佛法在世間，不離世間覺，離世覓菩提，恰如求兔角！」</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="542">〔一二〕</a>此但是頓教　<span class="zhuanming">惠昕</span>等三本「但」均作「頌」。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="543">〔一三〕</a>亦名爲大乘　<span class="zhuanming">惠昕</span>等三本均作「亦名大法船」。</span> </p><i class="pageTag" onclick="viewPic('ZSK00444-001-L00074','2052879',this);" style="cursor:pointer;"> <span class="song">P74</span></i><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="544">〔一四〕</a>迷來經累劫　<span class="zhuanming">惠昕</span>等三本「來」均作「聞」。</span> </p></div></div></div>
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校釋
<div class="wlghyzd_wzb_18"><div id="FCdiv1155392" key="1155392"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 壇經校釋 &gt; （三七） &gt; 校釋 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1155393" key="1155393"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-L00074','2052880',this);" style="cursor:pointer;"> <span class="song">P74</span></i><p class="font14" id="ZSK00444-001-BT0000084">校釋</p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="550">〔一〕</a><span class="zhuanming">漕溪山</span>　「漕」，一般均無「水」旁。<span class="zhuanming">曹溪</span>，在今<span class="zhuanming">廣東</span><span class="zhuanming">曲江縣</span>境。<span class="zhuanming">慧能</span>於此開山。<span class="shuming">曹溪通志</span>卷一記載：「山初未有名。因<span class="zhuanming">魏武</span>（按：指<span class="zhuanming">曹操</span>）玄孫<span class="zhuanming">曹叔良</span>避地居此，以姓名村（按：稱<span class="zhuanming">曹侯村</span>）。而水自東繞山而西，經村下，故稱<span class="zhuanming">曹溪</span>。……<span class="zhuanming">唐</span><span class="zhuanming">龍朔</span>元年，師自<span class="zhuanming">黄梅</span>得法南歸。……<span class="zhuanming">曹叔良</span>等率衆，遂於<span class="zhuanming">寶林</span>（寺——建於<span class="zhuanming">梁</span>代）故址，建營梵宇，延祖居之。四衆雲集，俄成寶坊。此寺之中興也。……<span class="zhuanming">宋太祖</span><span class="zhuanming">開寶</span>初，……賜名<span class="zhuanming">南華寺</span>。」</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="551">〔二〕</a>衆生　「生」字，疑衍；或係「人」字之誤。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="552">〔三〕</a>善哉大悟　此句費解。或，「悟」係「教」字之誤。「大教」，亦卽「頓教」。聽了「昔所未聞」的「大教」，所以皆歎「善哉」！</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="553">〔四〕</a>生佛在此　既視<span class="zhuanming">慧能</span>其人如「佛」，自當奉<span class="zhuanming">慧能</span>之言爲「經」。</span> </p><i class="pageTag" onclick="viewPic('ZSK00444-001-L00075','2052880',this);" style="cursor:pointer;"> <span class="song">P75</span></i><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="554">〔五〕</a>誰能得智　「能」疑當作「不」。「誰不得智」，猶言「無不開悟」。<span class="zhuanming">惠昕</span>本作「豁然大悟」。<span class="zhuanming">契嵩</span>本﹑<span class="zhuanming">宗寶</span>本作「無不省悟」。</span> </p></div></div></div>
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校釋
<div class="wlghyzd_wzb_18"><div id="FCdiv1155395" key="1155395"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 壇經校釋 &gt; （三八） &gt; 校釋 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1155396" key="1155396"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-L00075','2052881',this);" style="cursor:pointer;"> <span class="song">P75</span></i><p class="font14" id="ZSK00444-001-BT0000086">校釋</p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="558">〔一〕</a>住<span class="zhuanming">漕溪山</span>　<span class="shuming">中國禪宗史</span>：「……可見<span class="zhuanming">慧能</span>的住處，是不止一處的；<span class="shuming">略序</span>的『蘭若十三所』，應有事實的根據。<span class="zhuanming">慧能</span>在<span class="zhuanming">曹溪</span>，住的寺院不一定，所以<span class="shuming">壇經</span>等祇泛説<span class="zhuanming">曹溪山</span>。」（頁二一八）</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="559">〔二〕</a>行化四十餘年　按：如以<span class="zhuanming">慧能</span>從<span class="zhuanming">唐高宗</span><span class="zhuanming">儀鳳</span>元年（六七六）正式「開山」傳法算起，到<span class="zhuanming">唐玄宗</span><span class="zhuanming">先天</span>二年（七一三）去世，中間祇有三十七年。因此，「行化」並無「四十餘年」。但是，關於<span class="zhuanming">慧能</span>行履的時間，——特别是自見<span class="zhuanming">弘忍</span>以至傳法活動的年代，由於傳説﹑推算的不同，便出現了各種不同的記載。卽以「行化」的時間來説，就有如下的不同記載：<span class="shuming">神會語録</span>：「<span class="zhuanming">能禪師</span>……居<span class="zhuanming">曹溪</span>，來往<i class="pageTag" onclick="viewPic('ZSK00444-001-L00076','2052881',this);" style="cursor:pointer;"> <span class="song">P76</span></i>四十年。」<span class="shuming">别傳</span>：「大師在日，受戒﹑開法﹑度人，三十六年。」<span class="shuming">歷代法寶記</span>：「<span class="zhuanming">能禪師</span>至<span class="zhuanming">韶州</span><span class="zhuanming">曹溪</span>，四十餘年開化。」<span class="zhuanming">劉禹錫</span><span class="shuming">大鑒禪師碑</span>：「大鑒……三十出家，四十七年而没。』<span class="zhuanming">惠昕</span>本<span class="shuming">壇經</span>（第「四○」節）：「大師出世，行化四十年。」<span class="zhuanming">契嵩</span>本（<span class="zhuanming">宗寶</span>本同）<span class="shuming">壇經</span>（<span class="shuming">付囑流通</span>第十）：「師春秋七十有六；年二十四傳衣，三十九祝髮，説法利生三十七載。」因此，<span class="zhuanming">印順</span>得出結論説：在有關<span class="zhuanming">慧能</span>事蹟的「年代方面」，「也是無法統一的。」（<span class="shuming">中國禪宗史</span>頁一八七）在涉及<span class="zhuanming">慧能</span>弘化的年代問題上，現代的中外學者，大抵依違於上述各説之間。<span class="shuming">宋高僧傳</span><span class="shuming">慧能傳</span>，除生卒年外，其它有關事蹟的具體年代，一概從略，這也算是一種比較簡便的作法。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="560">〔三〕</a>……與道違背　這一節，非<span class="zhuanming">慧能</span>所説，乃<span class="zhuanming">法海</span>的叙述（也很有可能是後來增加的）。</span> </p></div></div></div>
</>
校釋
<div class="wlghyzd_wzb_18"><div id="FCdiv1155402" key="1155402"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 壇經校釋 &gt; （三九） &gt; 校釋 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1155403" key="1155403"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-L00076','2052882',this);" style="cursor:pointer;"> <span class="song">P76</span></i><p class="font14" id="ZSK00444-001-BT0000088">校釋</p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="564">〔一〕</a>世人盡傳　「傳」，<span class="zhuanming">鈴木</span>校本據<span class="zhuanming">惠昕</span>本改作「言」，似可不必。世人「相傳」，並不比世人「言説」更差些。</span> </p><i class="pageTag" onclick="viewPic('ZSK00444-001-L00077','2052882',this);" style="cursor:pointer;"> <span class="song">P77</span></i><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="565">〔二〕</a><span class="zhuanming">當陽縣</span>　卽今<span class="zhuanming">湖北</span><span class="zhuanming">當陽縣</span>境。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="566">〔三〕</a><span class="zhuanming">惠能大師</span>　從「<span class="zhuanming">惠能大師</span>……」的行文看來，這一節也非<span class="zhuanming">慧能</span>之言，而是<span class="zhuanming">法海</span>（或後人）加的。</span> </p></div></div></div>
</>
校釋
<div class="wlghyzd_wzb_18"><div id="FCdiv1155407" key="1155407"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 壇經校釋 &gt; （四○） &gt; 校釋 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1155408" key="1155408"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-L00077','2052883',this);" style="cursor:pointer;"> <span class="song">P77</span></i><p class="font14" id="ZSK00444-001-BT0000090">校釋</p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="574">〔一〕</a>法疾直指路　「路」字，疑衍。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="575">〔二〕</a>唤門人<span class="zhuanming">志誠</span>　<span class="shuming">景德録</span>卷五：「<span class="zhuanming">志誠禪師</span>者，<span class="zhuanming">吉州</span><span class="zhuanming">太和</span>人也。少於<span class="zhuanming">荆南</span><span class="zhuanming">當陽山</span><span class="zhuanming">玉泉寺</span>奉事<span class="zhuanming">神秀禪師</span>，……」</span> </p><i class="pageTag" onclick="viewPic('ZSK00444-001-L00078','2052883',this);" style="cursor:pointer;"> <span class="song">P78</span></i><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="576">〔三〕</a>勿令吾恠　「恠」，乃「怪」字的俗寫。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="577">〔四〕</a>自言　「自」，疑當作「白」。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="578">〔五〕</a>弟子從<span class="zhuanming">玉泉寺</span>來　<span class="zhuanming">惠昕</span>本略同。這是<span class="zhuanming">志誠</span>主動説明自己是「從<span class="zhuanming">玉泉寺</span>來」的。<span class="shuming">景德録</span>卷五則作：「師……至<span class="zhuanming">韶陽</span>，隨衆參請，不言來處。時六祖告衆曰：今有盗法之人，潛在此會。師出禮拜，具陳其事。」<span class="zhuanming">契嵩</span>本（<span class="zhuanming">宗寶</span>本因之）據以改爲：「<span class="zhuanming">志誠</span>禀命至<span class="zhuanming">曹溪</span>，隨衆參請，不言來處。時祖師告衆曰：今有盗法之人，潛在此會。<span class="zhuanming">志誠</span>即出禮拜，具陳其事。」把主動申明，變爲被迫出首。其用意，乃在於神化<span class="zhuanming">慧能</span>。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="579">〔六〕</a>願當教示　既然已「契本心」，又要「教示」什麽？</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="580">〔七〕</a>應是細作　「細作」，即奸細。</span> </p></div></div></div>
</>
校釋
<div class="wlghyzd_wzb_18"><div id="FCdiv1155410" key="1155410"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 壇經校釋 &gt; （四一） &gt; 校釋 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1155411" key="1155411"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-L00079','2052884',this);" style="cursor:pointer;"> <span class="song">P79</span></i><p class="font14" id="ZSK00444-001-BT0000092">校釋</p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="583">〔一〕</a>唯傳戒定惠……　<span class="zhuanming">契嵩</span>本（<span class="zhuanming">宗寶</span>本因之）在此問前，尚有如下問答：「師曰：『汝師若爲示衆？』對曰：『常指誨大衆住心觀静，長坐不卧。』師曰：『住心觀静，是病非禪！長坐拘身，於理何益？』」則「住心觀静，是病非禪」一類的指責，原是<span class="zhuanming">慧能</span>對<span class="zhuanming">神秀</span>發的。而<span class="zhuanming">胡適</span>却又從<span class="shuming">壇經</span>第「一四」節「……善知識！又見有人教人坐，看心看净，不動不起，從此置功。迷人不悟，便執成顛。即有數百般以如此教道者，故知大錯」一段話中的「有人」云云，作了一篇「内證」文章。他説：「後人不知道此……所攻擊的禪學是什麽，……今取<span class="shuming">神會語録</span>校之，便可知……此種禪出自<span class="zhuanming">北宗</span>門下的<span class="zhuanming">普寂</span>；又可知此種駁議不會出於<span class="zhuanming">慧能</span>生時，乃是<span class="zhuanming">神會</span>駁斥<span class="zhuanming">普寂</span>的話。<span class="shuming">神會語録</span>之文如下：『<span class="zhuanming">遠師</span>問：「<span class="zhuanming">嵩岳</span><span class="zhuanming">普寂禪師</span>，<span class="zhuanming">東岳</span><span class="zhuanming">降魔禪師</span>，此二大德皆教人凝心入定，住心看净，起心外照，攝心内證，指此以爲教門。禪師今日何故説禪不教人凝心入定，住心看净，起心外照，攝心内<i class="pageTag" onclick="viewPic('ZSK00444-001-L00080','2052884',this);" style="cursor:pointer;"> <span class="song">P80</span></i>證？何名爲坐禪？」和尚答曰：「若教人凝心入定，住心看净，起心外照，攝心内證者，此是障菩提。今言坐者，念不起爲坐；今言禪者，見本性爲禪。」……』（<span class="shuming">胡適論學近著</span>第一集<span class="shuming">荷澤大師神會傳</span>）<span class="zhuanming">胡適</span>從而得出結論説：「我們必須先看<span class="zhuanming">神會</span>這些話，然後可以了解<span class="shuming">壇經</span>中所謂『看心』﹑『看净』是何物。如果看心﹑看净之説是<span class="zhuanming">普寂</span>和<span class="zhuanming">降魔藏</span>的學説，則<span class="zhuanming">慧能</span>生時不會有那樣嚴重的駁論，因爲<span class="zhuanming">慧能</span>死時，<span class="zhuanming">普寂</span>領衆不過幾年，他又是後輩，<span class="zhuanming">慧能</span>怎會那樣用力批評？但若把<span class="shuming">壇經</span>中這些話看作<span class="zhuanming">神會</span>駁<span class="zhuanming">普寂</span>的話，一切困難便都可以解釋了。」（同上）爲了把<span class="shuming">壇經</span>説成是<span class="zhuanming">神會</span>的作品，<span class="zhuanming">胡適</span>總是這樣尋求「内證」的。不過，我們「如果」不把所謂「看心﹑看净之説」看成「是<span class="zhuanming">普寂</span>和<span class="zhuanming">降魔藏</span>的學説」，而看成是<span class="zhuanming">神秀</span>的學説，「把<span class="shuming">壇經</span>中這些話看作」是<span class="zhuanming">慧能</span>批駁<span class="zhuanming">神秀</span>的話，那末，<span class="zhuanming">胡適</span>遇到的「一切困難」怕都難以「解釋了」！本來，合乎邏輯的推論方法應該是：<span class="zhuanming">普寂</span>的思想（如果他真的有那種思想的話）原是來自他的老師<span class="zhuanming">神秀</span>；而<span class="zhuanming">神會</span>的觀點，則是從他的老師<span class="zhuanming">慧能</span>那兒學來的。所以，<span class="shuming">神會語録</span>中對於<span class="zhuanming">普寂</span>的批判，決不能取代<span class="shuming">壇經</span>中<span class="zhuanming">慧能</span>對於<span class="zhuanming">神秀</span>的批判。在這裡，<span class="zhuanming">胡適</span>又把師弟之間的相承關係給搞顛倒了！</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="584">〔二〕</a>……立有漸次，契亦不立　「次」原本作「此」，「亦」原本作「以」，均據文義改。這兩句話的意思是説：「立有」戒﹑定﹑慧「三學」的「漸次」者，乃是爲那些一時還不能悟入真如﹑佛性者説的；一旦「契」悟了真如﹑佛性，自然也就不用再立什麽「三學」的漸次了。這也正是<span class="shuming">壇經</span>所謂「得悟自性，亦不立戒﹑定﹑慧」；「念念般若觀照，常離法相，有何可立」之意。而<span class="zhuanming">惠昕</span>等三本却都把這兩句話<i class="pageTag" onclick="viewPic('ZSK00444-001-L00081','2052884',this);" style="cursor:pointer;"> <span class="song">P81</span></i>改成了：「自性自悟，頓悟頓修，亦無漸次，所以不立一切法。佛言（按：「佛言」，<span class="zhuanming">契嵩</span>本﹑<span class="zhuanming">宗寶</span>本作「諸法」）寂滅，有何次第？」<span class="zhuanming">鈴木</span>校本則改爲：「亦無漸契，所以不立。」並加校注云：「原本亦無漸契，所以不立，作立有漸此，契以不立。」對照<span class="shuming">壇經</span>原文，即可看出三本之改與<span class="zhuanming">鈴木</span>之校，都是不符合<span class="shuming">壇經</span>原意的。</span> </p></div></div></div>
</>
校釋
<div class="wlghyzd_wzb_18"><div id="FCdiv1155413" key="1155413"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 壇經校釋 &gt; （四二） &gt; 校釋 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1155414" key="1155414"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-L00082','2052885',this);" style="cursor:pointer;"> <span class="song">P82</span></i><p class="font14" id="ZSK00444-001-BT0000094">校釋</p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="599">〔一〕</a>又有一僧名<span class="zhuanming">法達</span>　<span class="shuming">景德録</span>卷五：「<span class="zhuanming">洪州</span><span class="zhuanming">法達禪師</span>者，<span class="zhuanming">洪州</span><span class="zhuanming">豐城</span>人也。七歲出家，誦<span class="shuming">法華經</span>。進具之後，來禮祖師，頭不至地。祖呵曰：『禮不投地，何如不禮，汝心中必有一物，藴習何事耶？』師言：『唸<span class="shuming">法華經</span>已及三千部。』祖曰：『汝若唸至萬部，得其經意，不以爲勝，則與吾偕行；汝今負此<i class="pageTag" onclick="viewPic('ZSK00444-001-L00083','2052885',this);" style="cursor:pointer;"> <span class="song">P83</span></i>事業，都不知過。聽吾偈曰：</span> </p><p> <span class="font12 zhu">禮本折慢幢，頭奚不至地，有我罪即生，亡功福無比。』</span> </p><p> <span class="font12 zhu">祖又曰：『汝名什麽？』對曰：『名<span class="zhuanming">法達</span>。』祖曰：『汝名<span class="zhuanming">法達</span>，何曾達法？』復説偈曰：</span> </p><p> <span class="font12 zhu">『汝今名<span class="zhuanming">法達</span>，勤誦未休歇，空誦但循聲，明心號菩薩。</span> </p><p> <span class="font12 zhu">汝今有緣故，吾今爲汝説，但信佛無言，蓮華從口發。』</span> </p><p> <span class="font12 zhu">師聞偈悔過曰：『而今而後，當謙恭一切。願和尚大慈，略説經中義理。』……」<span class="zhuanming">契嵩</span>本﹑<span class="zhuanming">宗寶</span>本，把上述文字全部抄入<span class="shuming">壇經</span>之中。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="600">〔二〕</a>此句下<span class="zhuanming">鈴木</span>校本根據<span class="zhuanming">惠昕</span>等三本增補「汝心自疑」一句，并加校注：「原本無汝心自疑四字。」今按：此句可不補。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="601">〔三〕</a>對大師讀一遍　<span class="zhuanming">惠昕</span>本同。<span class="zhuanming">契嵩</span>本﹑<span class="zhuanming">宗寶</span>本作：「<span class="zhuanming">法達</span>即高聲唸經，至<span class="shuming">方便品</span>，師曰止！」按：<span class="zhuanming">鳩摩羅什</span>譯<span class="shuming">法華經</span>，近七萬字，通讀「一遍」，費時頗長。<span class="shuming">方便品</span>，爲<span class="zhuanming">什</span>譯<span class="shuming">法華</span>「二十八品」中的「第二品」，在第一卷中，「讀」到此爲「止」，自然合乎情理一些（也就是僞的更巧妙一些）。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="602">〔四〕</a>七卷盡是譬喻因緣　<span class="zhuanming">惠昕</span>本作「十卷盡是譬喻因緣」。原來，<span class="shuming">法華</span>共有三個譯本：<span class="song">1</span><span class="zhuanming">西晉</span><span class="zhuanming">竺法護</span>譯，題爲<span class="shuming">正法華經</span>，十卷，二十七品；<span class="song">2</span><span class="zhuanming">姚秦</span><span class="zhuanming">鳩摩羅什</span>譯，題爲<span class="shuming">妙法蓮華經</span>，七卷，二十八品；<span class="song">3</span><span class="zhuanming">隋闍</span><span class="zhuanming">那崛多</span>譯，題爲<span class="shuming">添品妙法蓮華經</span>，七卷，二十七品。則「十卷」者，當是指<span class="zhuanming">晉</span>譯<span class="shuming">法華</span>。但在<span class="zhuanming">唐</span>代（以及以後），「三經重沓，文旨互陳，時所宗尚，皆弘<span class="zhuanming">秦</span>本。」（<span class="zhuanming">道宣</span>語）所以，<span class="zhuanming">法達</span>所「誦」者（假如<i class="pageTag" onclick="viewPic('ZSK00444-001-L00084','2052885',this);" style="cursor:pointer;"> <span class="song">P84</span></i>真的有這麽一回事），不大可能是「十卷」本<span class="shuming">法華</span>。至於説「七卷」<span class="shuming">法華</span>「盡是譬喻因緣」，也不確切。爲了説明問題，兹將<span class="zhuanming">什</span>譯<span class="shuming">法華</span>二十八品品目以及每一品的中心内容，轉録於下，以資參考：</span> </p><p> <span class="font12 zhu"><span class="shuming">序品</span>第一</span> <span class="font12 xiaozhu">開發正宗之端緒也。</span> </p><p> <span class="font12 zhu"><span class="shuming">方便品</span>第二</span> <span class="font12 xiaozhu">爲上根猛利直説「法體」。</span> </p><p> <span class="font12 zhu"><span class="shuming">譬喻品</span>第三</span> <span class="font12 xiaozhu">爲中根稍鈍，以「譬喻」得解。</span> </p><p> <span class="font12 zhu"><span class="shuming">信解品</span>第四</span> <span class="font12 xiaozhu">中根領悟，「喻説」……。</span> </p><p> <span class="font12 zhu"><span class="shuming">藥草喻品</span>第五</span> <span class="font12 xiaozhu">如來述成，「喻説」……。</span> </p><p> <span class="font12 zhu"><span class="shuming">授記品</span>第六</span> <span class="font12 xiaozhu">中根得記，「喻説」……。</span> </p><p> <span class="font12 zhu"><span class="shuming">化城喻品</span>第七</span> <span class="font12 xiaozhu">爲下根甚鈍故，説宿世「因緣」。</span> </p><p> <span class="font12 zhu"><span class="shuming">五百弟子受記品</span>第八</span> <span class="font12 xiaozhu">下根無學，得記「因緣」。</span> </p><p> <span class="font12 zhu"><span class="shuming">授學無學人記品</span>第九</span> <span class="font12 xiaozhu">下根有學，得記「因緣」。</span> </p><p> <span class="font12 zhu"><span class="shuming">法師品</span>第十</span> <span class="font12 xiaozhu">推尊顯勝，勸持……。</span> </p><p> <span class="font12 zhu"><span class="shuming">見寶塔品</span>第十一</span> <span class="font12 xiaozhu">示諸佛説，示修證道。</span> </p><p> <span class="font12 zhu"><span class="shuming">提婆達多品</span>第十二</span> <span class="font12 xiaozhu">顯法妙利，顯功行妙。</span> </p><p> <span class="font12 zhu"><span class="shuming">持品</span>第十三</span> <span class="font12 xiaozhu">聖衆願持，顯功行妙。</span> </p><p> <span class="font12 zhu"><span class="shuming">安樂行品</span>第十四</span> <span class="font12 xiaozhu">持經妙行，正修三業。</span> </p><i class="pageTag" onclick="viewPic('ZSK00444-001-L00085','2052885',this);" style="cursor:pointer;"> <span class="song">P85</span></i><p> <span class="font12 zhu"><span class="shuming">從地湧出品</span>第十五</span> <span class="font12 xiaozhu">顯妙法智力，顯本蹟之妙。</span> </p><p> <span class="font12 zhu"><span class="shuming">如來壽量品</span>第十六</span> <span class="font12 xiaozhu">顯如來壽量，本無生滅。</span> </p><p> <span class="font12 zhu"><span class="shuming">分别功德品</span>第十七</span> <span class="font12 xiaozhu">聞法獲益，顯聞持之妙。</span> </p><p> <span class="font12 zhu"><span class="shuming">隨喜功德品</span>第十八</span> <span class="font12 xiaozhu">明暫持功德，顯聞持之妙。</span> </p><p> <span class="font12 zhu"><span class="shuming">法師功德品</span>第十九</span> <span class="font12 xiaozhu">明圓持功德，顯聞持之妙。</span> </p><p> <span class="font12 zhu"><span class="shuming">常不輕菩薩品</span>第二十</span> <span class="font12 xiaozhu">明持經廣利，顯聞持之妙。</span> </p><p> <span class="font12 zhu"><span class="shuming">如來神力品</span>第二十一</span> <span class="font12 xiaozhu">嘉讚經德，發起流通。</span> </p><p> <span class="font12 zhu"><span class="shuming">囑累品</span>第二十二</span> <span class="font12 xiaozhu">傳續妙法，付授流通。</span> </p><p> <span class="font12 zhu"><span class="shuming">藥王菩薩本事品</span>第二十三</span> <span class="font12 xiaozhu">以苦行成圓通之德，苦行流通。</span> </p><p> <span class="font12 zhu"><span class="shuming">妙音菩薩品</span>第二十四</span> <span class="font12 xiaozhu">以妙行成實相之德，妙行流通。</span> </p><p> <span class="font12 zhu"><span class="shuming">觀世音菩薩普門品</span>第二十五</span> <span class="font12 xiaozhu">以圓行成最上之德，圓行流通。</span> </p><p> <span class="font12 zhu"><span class="shuming">陀羅尼品</span>第二十六</span> <span class="font12 xiaozhu">以神力外護助成，弘護流通。</span> </p><p> <span class="font12 zhu"><span class="shuming">妙莊嚴王本事品</span>第二十七</span> <span class="font12 xiaozhu">以正力内助轉邪，轉邪流通。</span> </p><p> <span class="font12 zhu"><span class="shuming">普賢菩薩勸發品</span>第二十八</span> <span class="font12 xiaozhu">以常行成不杇之德，常行流通。</span> </p><p> <span class="font12 zhu">（見通行本<span class="shuming">法華經</span>卷首）</span> </p><p> <span class="font12 zhu">可以看出，説「譬喻」﹑「因緣」的，祇是「七卷」<span class="shuming">法華</span>中的部份内容，並非通篇「盡是」。至於<span class="zhuanming">契嵩</span><i class="pageTag" onclick="viewPic('ZSK00444-001-L00086','2052885',this);" style="cursor:pointer;"> <span class="song">P86</span></i>本﹑<span class="zhuanming">宗寶</span>本作「此經元來以因緣出世爲宗」，也不確切。因爲，「諸佛世尊」，都是「唯以一大事因緣故，出現於世」，非獨<span class="zhuanming">釋迦</span>爲然，非止<span class="shuming">法華</span>爲然。看來，這種對於<span class="shuming">法華</span>内容的「點睛」概括，很大程度上是出於<span class="shuming">壇經</span>的編纂者（改編者）之手，所以才出現「其説不一」﹑説而不確的情況。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="603">〔五〕</a>廣説三乘　「三乘」爲：1大乘，即菩薩乘；2中乘，即緣覺乘（以自智力，觀察十二因緣而悟道者，稱爲「緣覺」；由於是「無師自悟」，亦稱「獨覺」）；3小乘，即聲聞乘（「聞」佛道「聲」，而悟道者，稱爲「聲聞」，即「阿羅漢」）。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="604">〔六〕</a>莫求二佛乘　「二佛乘」之説不確。要説「佛乘」，祇能「唯一」；如説「二乘」，非皆「佛乘」。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="605">〔七〕</a>以上十六字　「十六字」，指：「諸佛世尊，唯以一大事因緣故，出現於世。」語出<span class="shuming">法華經</span><span class="shuming">方便品</span>：「……所以者何？諸佛世尊，唯以一大事因緣故，出現於世。<span class="zhuanming">舍利弗</span>！云何名諸佛世尊唯以一大事因緣故出現於世？諸佛世尊，欲令衆生開佛知見﹑使得清净故，出現於世；欲示衆生佛之知見故，出現於世；欲令衆生悟佛知見故，出現於世；欲令衆生入佛知見道故，出現於世。<span class="zhuanming">舍利弗</span>！是爲諸佛以一大事因緣故，出現於世。」</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="606">〔八〕</a>……即一大事因緣　把「本源空寂，離却邪見」，説成「即一大事因緣」，這又是<span class="zhuanming">慧能</span>的「信口」而説，因爲它並不符合<span class="shuming">法華</span>原意。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="607">〔九〕</a>即是内外不迷　原本作「即是不空迷」。<span class="zhuanming">鈴木</span>校本據<span class="zhuanming">惠昕</span>等本改爲「即是内外不迷」。並作校注：「原本内外不迷，作不空迷。」今從之。</span> </p><i class="pageTag" onclick="viewPic('ZSK00444-001-L00087','2052885',this);" style="cursor:pointer;"> <span class="song">P87</span></i><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="608">〔一○〕</a>心開何物　這表明，於自「心」中，是有「物」可「開」的。於此益可想見，所謂「本來無一物」之説，確非<span class="zhuanming">慧能</span>思想！<span class="zhuanming">惠昕</span>本作「心開何事」。改「物」爲「事」，乃是爲了避免有「物」之嫌。但「事」不也就是「事物」嗎？而且，較之「心開何物」，「心開何事」在文字上還有些欠通哩。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="609">〔一一〕</a>佛猶如覺也……入覺知見　<span class="zhuanming">惠昕</span>等三本均無「如」字，較確。「知」，同「智」。「知見」，即佛的智慧﹑見解，亦即「佛智」。開﹑示﹑悟﹑入佛之「知見」，亦即開﹑示﹑悟﹑入「佛智」。佛爲「開﹑示」，弟子「悟﹑入」，合而稱爲「開﹑示﹑悟﹑入」。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="610">〔一二〕</a>心行轉<span class="shuming">法華</span>，……心邪<span class="shuming">法華</span>轉　<span class="zhuanming">慧能</span>之與<span class="shuming">金剛</span>，也應作如是觀：是<span class="zhuanming">慧能</span>「轉」<span class="shuming">金剛</span>，而不是<span class="shuming">金剛</span>「轉」<span class="zhuanming">慧能</span>！</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="611">〔一三〕</a>被<span class="shuming">法華</span>轉，……　<span class="zhuanming">契嵩</span>本﹑<span class="zhuanming">宗寶</span>本，此處還有如下頌文：「心迷<span class="shuming">法華</span>轉，心悟轉<span class="shuming">法華</span>，誦經久不明，與義作讎家！無念念即正，有念念成邪，有無俱不計，長御白牛車。」顯然是後加的。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="612">〔一四〕</a>念念修行佛行，……　<span class="zhuanming">契嵩</span>本﹑<span class="zhuanming">宗寶</span>本，最後<span class="zhuanming">法達</span>還有如下讚偈：「經誦三千部，<span class="zhuanming">曹溪</span>一句亡，未明出世旨，寧歇累生狂；羊﹑鹿﹑牛（按：即「三車」，喻「三乘」）權設，初﹑中﹑後善揚，誰知火宅内，元是法中王。」自然也是後加的。</span> </p></div></div></div>
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校釋
<div class="wlghyzd_wzb_18"><div id="FCdiv1155420" key="1155420"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 壇經校釋 &gt; （四三） &gt; 校釋 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1155421" key="1155421"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-L00088','2052886',this);" style="cursor:pointer;"> <span class="song">P88</span></i><p class="font14" id="ZSK00444-001-BT0000096">校釋</p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="619">〔一〕</a>時有一僧名<span class="zhuanming">智常</span>　<span class="shuming">景德録</span>卷三：「<span class="zhuanming">信州</span><span class="zhuanming">智常禪師</span>者，本州<span class="zhuanming">貴谿</span>人也。髫年出家，志求見性。一日參六祖，……」</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="620">〔二〕</a>問四乘法義　「四乘法義」，出於<span class="shuming">法華</span>。<span class="shuming">法華經</span><span class="shuming">譬喻品</span>第三：「……時諸子等各白父言：『父先所許翫好之具羊車﹑鹿車﹑牛車，願時賜與。』<span class="zhuanming">舍利弗</span>！爾時長者，各賜諸子等一大車，其車高廣，……駕以白牛。……<span class="zhuanming">舍利弗</span>！若有衆生，内有智性，從佛世尊聞法信受，殷勤精進，欲速出三界，自求涅槃，是名聲聞乘。如彼諸子，爲求羊車，出於火宅。若有衆生，從佛世尊聞法信受，殷勤精進，求自然慧，樂獨善寂，深知諸法因緣，是名辟支佛（按：「辟支佛」，義爲「緣覺」或「獨覺」）乘。如彼諸子，爲求鹿車，出於火宅。若有衆生，從佛世尊聞法信受，殷勤精進，求一切智﹑佛智﹑自然智﹑無師智﹑如來知見，力無所畏，愍念安樂無量衆生，利益天人，度脱一切，是名大乘。……如彼諸子，爲求牛車，出於火宅。<span class="zhuanming">舍利弗</span>！如彼長者，見諸子等，安隱得出火宅，到無<i class="pageTag" onclick="viewPic('ZSK00444-001-L00089','2052886',this);" style="cursor:pointer;"> <span class="song">P89</span></i>畏處，……等以大車而賜諸子。如來亦復如是，爲一切衆生之父，……初説三乘，引導衆生，然後但以大乘而度脱之。……<span class="zhuanming">舍利弗</span>！以是因緣，當知諸佛，方便力故，於一佛乘，分别説三。」這是把通常所説的「三乘」，比做羊﹑鹿﹑（黄）牛車；把<span class="shuming">法華</span>教義，比做「大白牛車」——唯一「佛乘」。<span class="zhuanming">天台宗</span>人便根據這一思想，把自己置於高出各家的「圓教」地位。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="621">〔三〕</a>汝自身心見　見，觀察義，悟解義。這句話的意思是説：你應該向自己内心中去觀察﹑求悟（身，乃贅文）。<span class="zhuanming">鈴木</span>校本據<span class="zhuanming">惠昕</span>本把這句話改爲「汝向自身見」。（並作校注：「原本向自身，作自身心。」）有「身」無「心」，殊失原意。因爲，禪宗講究「明心見性」﹑「見性成佛」，却從無有講「明身見性」﹑「見身成佛」的。<span class="zhuanming">契嵩</span>本﹑<span class="zhuanming">宗寶</span>本作「汝觀自本心」，倒較確切。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="622">〔四〕</a>人心不量四，等法有四乘　「人心不量四」，頗費解（因是頌文，「等」字必須連下句讀）。<span class="zhuanming">鈴木</span>校本改「量」爲「唯」——「人心不唯四等」，亦費解。<span class="zhuanming">惠昕</span>本作：「無四乘法，人心自有四等。」<span class="zhuanming">契嵩</span>本﹑<span class="zhuanming">宗寶</span>本作：「法無四乘，人心自有等差。」意思尚較明白。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="623">〔五〕</a>但離法相，作無所得　<span class="zhuanming">鈴木</span>校本改「但」爲「且」，反不如原文妥切。<span class="zhuanming">惠昕</span>等三本均作：「離諸法相，一無所得。」</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="624">〔六〕</a>……是最上乘　<span class="zhuanming">慧能</span>對於「四乘」的解釋，完全是「隨自意」的。他的意思在於説明：一般教義，屬「三乘」法；祇有他的「頓悟」法門，纔是「最上乘」。</span> </p></div></div></div>
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校釋
<div class="wlghyzd_wzb_18"><div id="FCdiv1155424" key="1155424"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 壇經校釋 &gt; （四四） &gt; 校釋 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1155425" key="1155425"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-L00090','2052887',this);" style="cursor:pointer;"> <span class="song">P90</span></i><p class="font14" id="ZSK00444-001-BT0000098">校釋</p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="628">〔一〕</a>又有一僧名<span class="zhuanming">神會</span>，<span class="zhuanming">南陽</span>人也　<span class="shuming">宋高僧傳</span>卷八<span class="shuming">神會傳</span>：「<span class="zhuanming">釋神會</span>，姓<span class="zhuanming">高</span>，<span class="zhuanming">襄陽</span>人也。年方幼學，厥性惇明，從師傳授<span class="shuming">五經</span>，克通幽賾。次尋<span class="shuming">莊</span><span class="shuming">老</span>，靈府廓然。覽<span class="shuming">後漢書</span>，知浮圖之説，由是於釋教留神，乃無仕進之意。辭親，投本府<span class="zhuanming">國昌寺</span><span class="zhuanming">顥元法師</span>下出家。其諷誦羣經，易同反掌；全大律儀，<i class="pageTag" onclick="viewPic('ZSK00444-001-L00091','2052887',this);" style="cursor:pointer;"> <span class="song">P91</span></i>匪貪講貫。聞<span class="zhuanming">嶺表</span><span class="zhuanming">曹侯溪</span><span class="zhuanming">慧能禪師</span>，盛揚法道，學者駿奔。乃斅<span class="zhuanming">善財</span>，南方參問，裂裳裏足，以千里爲跬步之間耳。……」<span class="shuming">景德録</span>卷五：「<span class="zhuanming">西京</span><span class="zhuanming">荷澤</span><span class="zhuanming">神會禪師</span>者，<span class="zhuanming">襄陽</span>人也，姓<span class="zhuanming">高</span>氏。年十四，爲沙彌，謁六祖。……」則<span class="zhuanming">神會</span>應爲<span class="zhuanming">襄陽</span>人。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="629">〔二〕</a>吾不自知，……代得吾迷　<span class="zhuanming">惠昕</span>等三本均作：「吾見自知，豈代汝迷？汝若自見，亦不代吾迷。」</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="630">〔三〕</a>……常在左右　<span class="zhuanming">契嵩</span>本（<span class="zhuanming">宗寶</span>本因之）在這段的末尾，還增加了如下一段：「一日，師告衆曰：『吾有一物，無頭無尾，無名無字，無背無面，諸人還識否？』<span class="zhuanming">神會</span>出曰：『是諸佛之本源，<span class="zhuanming">神會</span>之佛性。』師曰：『向汝道無名無字，汝便唤作「本源」﹑「佛性」。汝向去有把茆蓋頭（按：「把茆蓋頭」，意謂用一把茆草蓋在頭上以遮風雨），也祇成個知解宗徒！』<span class="zhuanming">會</span>後入<span class="zhuanming">京洛</span>，大弘<span class="zhuanming">曹溪</span>頓教，著<span class="shuming">顯宗記</span>，行於世。（按：<span class="zhuanming">宗寶</span>本此處還有『是爲<span class="zhuanming">荷澤禪師</span>』六個小字夾注。）師見諸宗難問，咸起惡心，多聚座下，愍而謂曰：『學道之人，一切善念﹑惡念，應當盡除。無名可名，名於自性；無二之性，是名實性。於實性上，建立一切教門，言下便須自見。』諸人聞説，總皆作禮，請事爲師。」這一段話，顯然是<span class="zhuanming">神會</span>之徒在後來加進去的。值得注意的，倒是「吾有一物」的説法，它是對「本來無一物」的直接否定！</span> </p></div></div></div>
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校釋
<div class="wlghyzd_wzb_18"><div id="FCdiv1155431" key="1155431"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 壇經校釋 &gt; （四五） &gt; 校釋 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1155432" key="1155432"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-L00092','2052888',this);" style="cursor:pointer;"> <span class="song">P92</span></i><p class="font14" id="ZSK00444-001-BT0000100">校釋</p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="644">〔一〕</a><span class="zhuanming">志通</span>　<span class="shuming">景德録</span>卷五：「<span class="zhuanming">壽州</span><span class="zhuanming">智通禪師</span>者，<span class="zhuanming">壽州</span><span class="zhuanming">安豐</span>人也。初看<span class="shuming">楞伽經</span>約千餘遍，而不會三身（按：即法﹑報﹑化三身）﹑四智（按：即大圓鏡智﹑平等性智﹑成所作智﹑妙觀察智）。禮師﹑求解其義。……」</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="645">〔二〕</a><span class="zhuanming">志徹</span>　<span class="shuming">景德録</span>卷五：「<span class="zhuanming">江西</span><span class="zhuanming">志徹禪師</span>者，<span class="zhuanming">江西</span>人也。姓<span class="zhuanming">張</span>氏，名<span class="zhuanming">行昌</span>，少任俠。自南﹑北分化，二<i class="pageTag" onclick="viewPic('ZSK00444-001-L00093','2052888',this);" style="cursor:pointer;"> <span class="song">P93</span></i>宗主雖亡彼我，而徒侣競起愛憎。時北宗門人自立<span class="zhuanming">秀師</span>爲第六祖，而忌<span class="zhuanming">能大師</span>傳衣，爲天下所聞。然祖是菩薩，預知其事，即置金十兩於方丈。時<span class="zhuanming">行昌</span>受北宗門人之囑，懷刃入祖室，將欲加害。祖舒頸而就，<span class="zhuanming">行昌</span>揮刃者三，都無所損。祖曰：『正劍不邪，邪劍不正，祇負汝金，不負汝命。』<span class="zhuanming">行昌</span>驚仆，久而方甦，求哀悔過，即願出家。祖遂與金，云：『汝且去，恐徒衆翻害於汝，汝可他日易形而來，吾當攝受。』<span class="zhuanming">行昌</span>禀旨宵遁，終投僧出家，具戒精進。一日憶祖之言，遠來禮覲。祖曰：『吾久念於汝，汝何來晚？』曰：『昨蒙和尚捨罪，今雖出家苦行，終難報於深恩，其唯傳法度生乎？』……」<span class="zhuanming">神秀</span>門下派人行刺，可能確有其事，但上述記載，顯然是後來僞託的。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="646">〔三〕</a><span class="zhuanming">志道</span>　<span class="shuming">景德録</span>卷五：「<span class="zhuanming">廣州</span><span class="zhuanming">志道禪師</span>者，<span class="zhuanming">南海</span>人也，參六祖，……」</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="647">〔四〕</a><span class="zhuanming">法珍</span>　不詳。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="648">〔五〕</a><span class="zhuanming">法如</span>　不詳。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="649">〔六〕</a><span class="zhuanming">法海</span>，……<span class="zhuanming">神會</span>　以上共「拾弟子」。按：<span class="shuming">景德録</span>卷五（<span class="shuming">傳法正宗記</span>卷七同）記載<span class="zhuanming">慧能</span>「法嗣」，共四十三人，名單如下：</span> </p><p> <span class="font12 zhu"><span class="song">1</span><span class="zhuanming">西印度</span><span class="zhuanming">崛多</span>　<span class="song">2</span><span class="zhuanming">韶州</span><span class="zhuanming">法海</span>　<span class="song">3</span><span class="zhuanming">吉州</span><span class="zhuanming">志誠</span>　<span class="song">4</span><span class="zhuanming">匾檐山</span><span class="zhuanming">曉了</span></span> </p><p> <span class="font12 zhu"><span class="song">5</span><span class="zhuanming">河北</span><span class="zhuanming">智隍</span>　<span class="song">6</span><span class="zhuanming">洪州</span><span class="zhuanming">法達</span>　<span class="song">7</span><span class="zhuanming">壽州</span><span class="zhuanming">智通</span>　<span class="song">8</span><span class="zhuanming">江西</span><span class="zhuanming">志徹</span></span> </p><p> <span class="font12 zhu"><span class="song">9</span><span class="zhuanming">信州</span><span class="zhuanming">智常</span>　<span class="song">10</span><span class="zhuanming">廣州</span><span class="zhuanming">志道</span>　<span class="song">11</span><span class="zhuanming">廣州</span><span class="zhuanming">印宗</span>　<span class="song">12</span><span class="zhuanming">青原</span><span class="zhuanming">行思</span></span> </p><p> <span class="font12 zhu"><span class="song">13</span><span class="zhuanming">南嶽</span><span class="zhuanming">懷讓</span>　<span class="song">14</span><span class="zhuanming">温州</span><span class="zhuanming">玄覺</span>　<span class="song">15</span><span class="zhuanming">司空山</span><span class="zhuanming">本净</span>　<span class="song">16</span><span class="zhuanming">婺州</span><span class="zhuanming">玄策</span></span> </p><i class="pageTag" onclick="viewPic('ZSK00444-001-L00094','2052888',this);" style="cursor:pointer;"> <span class="song">P94</span></i><p> <span class="font12 zhu"><span class="song">17</span><span class="zhuanming">曹谿</span><span class="zhuanming">令韜</span>　<span class="song">18</span><span class="zhuanming">西京</span><span class="zhuanming">慧忠</span>　<span class="song">19</span><span class="zhuanming">荷澤</span><span class="zhuanming">神會</span>——以上「一十九人，見録」。</span> </p><p> <span class="font12 zhu"><span class="song">20</span><span class="zhuanming">韶州</span><span class="zhuanming">祇陀</span>　<span class="song">21</span><span class="zhuanming">杭州</span><span class="zhuanming">净安</span>　<span class="song">22</span><span class="zhuanming">嵩山</span><span class="zhuanming">尋禪師</span>　<span class="song">23</span><span class="zhuanming">羅浮山</span><span class="zhuanming">定真</span></span> </p><p> <span class="font12 zhu"><span class="song">24</span><span class="zhuanming">南嶽</span><span class="zhuanming">堅固</span>　<span class="song">25</span><span class="zhuanming">制空山</span><span class="zhuanming">道進</span>　<span class="song">26</span><span class="zhuanming">善快</span>　<span class="song">27</span><span class="zhuanming">韶山</span><span class="zhuanming">緣素</span></span> </p><p> <span class="font12 zhu"><span class="song">28</span><span class="zhuanming">宗一</span>　<span class="song">29</span><span class="zhuanming">會稽</span><span class="zhuanming">善現</span>　<span class="song">30</span><span class="zhuanming">南嶽</span><span class="zhuanming">梵行</span>　<span class="song">31</span><span class="zhuanming">并州</span><span class="zhuanming">自在</span></span> </p><p> <span class="font12 zhu"><span class="song">32</span><span class="zhuanming">西京</span><span class="zhuanming">咸空</span>　<span class="song">33</span><span class="zhuanming">峽山</span><span class="zhuanming">泰祥</span>　<span class="song">34</span><span class="zhuanming">光州</span><span class="zhuanming">法净</span></span> <span class="font12 xiaozhu">（一説此人卽是<span class="zhuanming">法如</span>）</span> </p><p> <span class="font12 zhu"><span class="song">35</span><span class="zhuanming">清凉山</span><span class="zhuanming">辯才</span>　<span class="song">36</span><span class="zhuanming">廣州</span><span class="zhuanming">吴頭陀</span>　<span class="song">37</span><span class="zhuanming">道英</span>　<span class="song">38</span><span class="zhuanming">智本</span></span> </p><p> <span class="font12 zhu"><span class="song">39</span><span class="zhuanming">廣州</span><span class="zhuanming">法真</span></span> <span class="font12 xiaozhu">（一説此人卽是<span class="zhuanming">法珍</span>）</span> <span class="font12 zhu">　<span class="song">40</span><span class="zhuanming">玄楷</span>　<span class="song">41</span><span class="zhuanming">曇璀</span></span> </p><p> <span class="font12 zhu"><span class="song">42</span><span class="zhuanming">韶州</span>刺史<span class="zhuanming">韋璩</span>　<span class="song">43</span><span class="zhuanming">義興</span><span class="zhuanming">孫菩薩</span>——「已上二十四人，無機緣語句，不録。」</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="650">〔七〕</a>吾滅度後　「滅度」，即「涅槃」之義，實即死了。自歸寂「滅」，不再「度」人，故稱「滅度」。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="651">〔八〕</a>皆取法對　<span class="zhuanming">惠昕</span>本同。<span class="zhuanming">契嵩</span>本﹑<span class="zhuanming">宗寶</span>本作「皆取對法」，<span class="zhuanming">鈴木</span>校本據改。其實，「法對」（亦即「出語盡雙」之義）﹑「對法」，含義相同，没有改的必要。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="652">〔九〕</a>蔭，是五蔭　「蔭」，一般無草頭。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="653">〔一○〕</a>六門　即「六根」。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="654">〔一一〕</a>自性含萬法，名爲藏識　這是<span class="shuming">楞伽</span>思想。「自性」，即真如﹑法性，又稱「如來藏」。「藏識」，即阿賴耶識。<span class="shuming">楞伽</span>卷五：「<span class="zhuanming">大慧</span>！如來藏是善不善因，能徧興造一切趨生（按：「趨」，即「六趨」——「六道」；「一切趨生」，即一切「六道衆生」，亦即「一切衆生」。其實，這一説法是不完全的，因爲，<i class="pageTag" onclick="viewPic('ZSK00444-001-L00095','2052888',this);" style="cursor:pointer;"> <span class="song">P95</span></i>「如來藏」——「真如」，不但「能徧興造」「一切」衆生，而且「能徧興造」「一切」萬有；也就是它能「興造」「一切」主﹑客體世界）。……無始虚僞惡習所熏，名爲藏識。」「如來藏」，則「本性清净」。這是説，「本性清净」﹑「能徧興造一切趨生」的「如來藏」，由於爲「無始虚僞惡習所熏」，一變而成了「藏識」。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="655">〔一二〕</a>思量即轉識　這説的是第七識。<span class="shuming">成唯識論</span>卷四：「次第二能變，是識名末那，依彼轉﹑緣彼，思量爲性﹑相。」「末那」識，就是意識（第七識叫「意識」，是意「即」識；第六識也叫「意識」，是意「之」識）。它「依彼」第八阿賴耶識生起（「轉」），又「恆審思量」第八識爲「我」（「緣彼」），所以「思量」就成了它的特點。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="656">〔一三〕</a>六塵　<span class="zhuanming">鈴木</span>校本據<span class="zhuanming">惠昕</span>等本在「六」字上加一「見」字。嚴格説來，「見六塵」，並不確切。因爲，「六塵」之中，祇有「色塵」是視覺對象，可以稱「見」；其餘「五塵」，均非視覺對象，稱「見」是不通的。所以，如果改「見」爲「緣」——「緣六塵」，倒確切些。</span> </p></div></div></div>
</>
校釋
<div class="wlghyzd_wzb_18"><div id="FCdiv1155434" key="1155434"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 壇經校釋 &gt; （四六） &gt; 校釋 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1155435" key="1155435"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-L00096','2052889',this);" style="cursor:pointer;"> <span class="song">P96</span></i><p class="font14" id="ZSK00444-001-BT0000102">校釋</p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="667">〔一〕</a>外境無情對有五　「外境無情」，猶言「無情」的「外境」，即指天﹑地﹑日﹑月等等的自然現象。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="668">〔二〕</a>語與言對﹑法與相對有十二　<span class="zhuanming">惠昕</span>等三本均作「法相﹑語言十二對」。<span class="zhuanming">鈴木</span>校本作「語言﹑法相對<i class="pageTag" onclick="viewPic('ZSK00444-001-L00097','2052889',this);" style="cursor:pointer;"> <span class="song">P97</span></i>有十二對」。「有爲﹑無爲」等等，屬於「法相」——邏輯範疇；「凡與聖」等等，屬於「語言」——名詞﹑概念。「有十二」對。實爲十三對。<span class="zhuanming">惠昕</span>等三本均作：「法相﹑語言十二對：語與法對，有與無對，有色與無色對，有相與無相對，有漏與無漏對，色與空對，動與静對，清與濁對，凡與聖對，僧與俗對，老與少對，大與小對。」<span class="zhuanming">惠昕</span>等三本較<span class="zhuanming">法海</span>本多一「語與法對」，改「有爲﹑無爲對」爲「有與無對」，減去「長與短對」﹑「高與下對」，爲「十二對」。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="669">〔三〕</a>有爲﹑無爲對　原本無「對」字，今參照<span class="zhuanming">惠昕</span>等本補。此句，<span class="zhuanming">惠昕</span>等三本均改作「有與無對」。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="670">〔四〕</a>自性起用對有十九對　「邪」﹑「正」等等，實則都是從「自性」中所生「起」的一些「作用」，所以叫做「自性起用對」。「有十九對」，實爲二十對。<span class="zhuanming">惠昕</span>等三本均作：「自性起用十九對：長與短對，邪與正對，癡與慧對，愚與智對，亂與定對，慈與毒對，戒與非對，直與曲對，實與虚對，險與平對，煩惱與菩提對，常與無常對，悲與害對，喜與瞋對，舍與慳對，進與退對，生與滅對，法身與色身對，化身與報身對。」内容小異，數則「十九」。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="671">〔五〕</a>有情﹑無親對　「親」，應作「情」。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="672">〔六〕</a>都合成三十六對　實爲三十八對。<span class="shuming">中國禪宗史</span>：「三十六對，分外境無情的五對，語言法相的十二對，自性起用的十九對，這是經中所没有的分類法。這三大類，大概是依器界，有情（如凡聖﹑僧俗﹑老小等），法，卽影取三世間而立的。」（頁二二二）</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="673">〔七〕</a>言語卽是文字　<span class="zhuanming">惠昕</span>本此句下面還有：「又云直道不立文字，卽此兩字，亦是文字。」<span class="zhuanming">契嵩</span>本﹑<span class="zhuanming">宗<i class="pageTag" onclick="viewPic('ZSK00444-001-L00098','2052889',this);" style="cursor:pointer;"> <span class="song">P98</span></i>寶</span>本則作：「又云直道不立文字，卽此『不立』兩字，亦是文字。」</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="674">〔八〕</a>自性上説空，……語言除故　這幾句話頗費解，恐有脱誤。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="675">〔九〕</a>以明變暗　<span class="zhuanming">惠昕</span>等三本均作「以明顯暗」。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="676">〔一○〕</a>……亦復如是　<span class="zhuanming">興聖寺</span>本<span class="shuming">六祖壇經</span>第「四八」節末尾還有如下一段：「設有人問：『何名爲暗？』答云：『明是因，暗是緣，明没卽暗，以明顯暗，以暗現明，來去相因，成中道義。餘問，悉皆如此。』」<span class="zhuanming">鈴木</span>認爲「當從<span class="zhuanming">興聖寺</span>本」。其實，「參」<span class="zhuanming">興聖寺</span>本則可，「從」<span class="zhuanming">興聖寺</span>本則不可。因爲：其一，<span class="zhuanming">興聖寺</span>本其實不過是<span class="zhuanming">惠昕</span>本的一種校改本。<span class="zhuanming">印順</span>説：「……於<span class="zhuanming">政和</span>六年（一一一六）再刊，傳入<span class="zhuanming">日本</span>，被稱爲『<span class="zhuanming">大乘寺</span>本』。<span class="zhuanming">紹興</span>二十三年（一一五三）刊本，傳入<span class="zhuanming">日本</span>，被稱爲『<span class="zhuanming">興聖寺</span>本』。<span class="zhuanming">大乘寺</span>本與<span class="zhuanming">興聖寺</span>本，品目與本文，雖有多少修改，但分爲二卷十一門，是相同的，都是<span class="zhuanming">惠昕</span>的編本。」（<span class="shuming">中國禪宗史</span>頁二七三）而且，<span class="zhuanming">興聖寺</span>本，也有不少後來的東西；其二，<span class="zhuanming">興聖寺</span>本裡所講的，也並不都是那麽確切的，例如，「明是因，暗是緣」的説法，就很不確切。</span> </p></div></div></div>
</>
校釋
<div class="wlghyzd_wzb_18"><div id="FCdiv1155437" key="1155437"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 壇經校釋 &gt; （一六） &gt; 校釋 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1155438" key="1155438"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-L00031','2052859',this);" style="cursor:pointer;"> <span class="song">P31</span></i><p class="font14" id="ZSK00444-001-BT0000042">校釋</p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="192">〔一〕</a>自識本心，自見本性　「自識本心」，「自見本性」，就是所謂「明心見性」﹑「見性成佛」之義。這裡，「心」謂「真心」，「性」謂「佛性」，二者含義，本質相同。<span class="zhuanming">宗密</span><span class="shuming">禪源諸詮集都序</span>卷上之一説：「良由不識真心，每聞心字，將謂衹是八識，不知八識但是真心上隨緣之義。故<span class="zhuanming">馬鳴菩薩</span>以一心爲法，以真如﹑生滅二門爲義。……心真如是體，心生滅是用。祇説此心不虚妄故云真，不變易故云如。……泛言心者，略有四種，梵語各别，翻譯亦殊。一﹑紇利陀耶，此云肉團心，此是身中五藏心也。二﹑緣慮心，此是八識，俱能緣慮自分境故。……三﹑質多耶，此云集起心，唯第八識，積集種子﹑生起現行故。四﹑乾栗陀耶，此云堅實心，亦云貞實心，此是真心也。」同書卷上之二又説：這一「真心，無始本來性自清净，明明不昧，了了常知，盡未來際，常住不滅，名爲佛性，亦名如來藏，亦名心地。」<span class="zhuanming">宗密</span>還特别指出：「<span class="zhuanming">達摩</span>所傳，是此心也」；「六代相傳，皆如此也。」（同上）<span class="zhuanming">延壽</span><span class="shuming">宗鏡録</span>卷三説：「無始菩提涅槃之清净體者，此卽真心，亦云自性清净心！亦云清净本覺。」「唯一真心，周遍法界。」同書卷一六又説：「夫卽心成佛者，爲卽真心？爲卽妄心？答：唯卽真心。悟真心故，成大覺義，故稱爲佛。……祖佛同指此心而成於佛。」</span> </p></div></div></div>
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（三六）
<div class="wlghyzd_wzb_18"><div id="FCdiv1078698" key="1078698"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 壇經校釋 &gt; （三六） </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1078699" key="1078699"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-L00071','619003',this);" style="cursor:pointer;"> <span class="song">P71</span></i><p class="font20" id="ZSK00444-001-BT0000081">（三六）</p><p> <span>大師言：「善知識！若欲修行，在家亦得，不由在寺。在寺不修，如西方心惡之人；在家若修，如東方人修善。但願自家修清净，卽是西方</span> <span class="font12 zhu">原本西作惡。</span> <span>」使君問：「和尚</span> <span class="font12 zhu">原本無尚字！</span> <span>在家如何修，願爲指授。」大師言：「善知識</span> <span class="font12 zhu">原本知作智！</span> <span><span class="zhuanming">惠能</span>與道俗作<span class="shuming">無相頌</span>，盡誦取，依此修行</span> <span class="font12 zhu">原本依作衣，</span> <span>常與<span class="zhuanming">惠能</span></span> <span class="font12 zhu">原本能下有説字</span> <span>一處無别。頌曰：</span> </p><p> <span>説通及心通<a class="zhuhao" href="#531" id="517">〔一〕</a>，如日處虚空，惟傳頓教法<a class="zhuhao" href="#532" id="518">〔二〕</a>，出世破邪宗。</span> </p><p> <span>教卽無頓漸，迷悟有遲疾，若學頓教法<a class="zhuhao" href="#533" id="519">〔三〕</a>，愚人不可悉</span> <span class="font12 zhu">原本悉作迷。</span> </p><p> <span>説卽須萬般，合離還歸一<a class="zhuhao" href="#534" id="520">〔四〕</a>，煩惱暗宅中，常須生惠日。</span> </p><p> <span>邪來因煩惱，正來煩惱除，邪正悉不用</span> <span class="font12 zhu">原本悉作疾，</span> <span>清净至無餘<a class="zhuhao" href="#535" id="521">〔五〕</a>。</span> </p><p> <span>菩提本清净，起心卽是妄，净性在妄中</span> <span class="font12 zhu">原本在作於，</span> <span>但正除三障<a class="zhuhao" href="#536" id="522">〔六〕</a>。</span> </p><p> <span>世間若修道，一切盡不妨，常見自己過</span> <span class="font12 zhu">原本見自作現在，</span> <span>與道卽相當。</span> </p><i class="pageTag" onclick="viewPic('ZSK00444-001-L00072','619003',this);" style="cursor:pointer;"> <span class="song">P72</span></i><p> <span>色類自有道，離道别覓道，覓道不見道，到頭還自惱<a class="zhuhao" href="#537" id="523">〔七〕</a>。</span> </p><p> <span>若欲見真道</span> <span class="font12 zhu">原本見真作貪覓，</span> <span>行正卽是道，自若無正心，暗行不見道。</span> </p><p> <span>若真修道人，不見世間過</span> <span class="font12 zhu">原本過作愚，</span> <span>若見世間非，自非却是左<a class="zhuhao" href="#538" id="524">〔八〕</a>。</span> </p><p> <span>他非我有罪<a class="zhuhao" href="#539" id="525">〔九〕</a>，我非自有罪，但自去非心，打破煩惱碎。</span> </p><p> <span>若欲化愚人，是須有方便，勿令彼有疑</span> <span class="font12 zhu">原本彼有作破彼，</span> <span>卽是菩提現</span> <span class="font12 zhu">原本現作見<a class="zhuhao" href="#540" id="526">〔一○〕</a>。</span> </p><p> <span>法元在世間，於世出世間，勿離世間上，外求出世間<a class="zhuhao" href="#541" id="527">〔一一〕</a>。</span> </p><p> <span>邪見是世間</span> <span class="font12 zhu">原本是作出，</span> <span>正見出世間，邪正悉打却</span> <span class="font12 zhu">（按：<span class="zhuanming">鈴木</span>校本據<span class="zhuanming">惠昕</span>等三本於此處補「菩提性宛然」一句。</span> </p><p> <span>此但是頓教<a class="zhuhao" href="#542" id="528">〔一二〕</a>，亦名爲大乘<a class="zhuhao" href="#543" id="529">〔一三〕</a>，迷來經累劫<a class="zhuhao" href="#544" id="530">〔一四〕</a>，悟則刹那間。」</span> </p></div></div></div>
</>
（三七）
<div class="wlghyzd_wzb_18"><div id="FCdiv1155451" key="1155451"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 壇經校釋 &gt; （三七） </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1155452" key="1155452"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-L00074','619004',this);" style="cursor:pointer;"> <span class="song">P74</span></i><p class="font20" id="ZSK00444-001-BT0000083">（三七）</p><p> <span>大師言：「善知識！汝等盡誦取此偈，依偈修行，去<span class="zhuanming">惠能</span>千里，常在<span class="zhuanming">能</span>邊；此不修，對面千里。各各自修，法不相待</span> <span class="font12 zhu">原本待作持。</span> <span>衆人且散，<span class="zhuanming">惠能</span>歸<span class="zhuanming">漕溪山</span><a class="zhuhao" href="#550" id="545">〔一〕</a>，衆生<a class="zhuhao" href="#551" id="546">〔二〕</a>若有大疑，來彼山問，爲汝破疑，同見佛世。」合座官寮﹑道俗</span> <span class="font12 zhu">原本寮作奪，</span> <span>禮拜和尚，無不嗟歎：「善哉大悟<a class="zhuhao" href="#552" id="547">〔三〕</a>，昔所未聞</span> <span class="font12 zhu">原本聞作問，</span> <span><span class="zhuanming">嶺南</span>有福，生佛在此<a class="zhuhao" href="#553" id="548">〔四〕</a>，誰能得智<a class="zhuhao" href="#554" id="549">〔五〕</a>。」一時盡散。</span> </p></div></div></div>
</>
（三四）
<div class="wlghyzd_wzb_18"><div id="FCdiv1155456" key="1155456"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 壇經校釋 &gt; （三四） </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1155457" key="1155457"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-L00064','619001',this);" style="cursor:pointer;"> <span class="song">P64</span></i><p class="font20" id="ZSK00444-001-BT0000077">（三四）</p><p> <span>使君禮拜，白言</span> <span class="font12 zhu">原本白作自：</span> <span>「和尚<a class="zhuhao" href="#462" id="457">〔一〕</a>説法，實不思議，弟子今有少疑</span> <span class="font12 zhu">原本今作當，</span> <span>欲問和尚，望意和尚大慈大悲，爲弟子説。」大師言：「有疑卽問</span> <span class="font12 zhu">原本疑作議，</span> <span>何須再三。」使君問：「法可不是<span class="zhuanming">西國</span>第一祖<span class="zhuanming">達磨祖師</span>宗旨</span> <span class="font12 zhu">原本重不字<a class="zhuhao" href="#463" id="458">〔二〕</a>？</span> <span>」大師言：「是。」使君問</span> <span class="font12 zhu">原本無使君問三字：</span> <span>「弟子見説，<span class="zhuanming">達磨</span><span class="zhuanming">大師</span>化<span class="zhuanming">梁武帝</span></span> <span class="font12 zhu">原本化作伐，帝作諦，</span> <span>帝問<span class="zhuanming">達磨</span></span> <span class="font12 zhu">原本無帝字：</span> <span>『朕一生已來</span> <span class="font12 zhu">原本已作未，</span> <span>造寺﹑布施﹑供養，有功德否</span> <span class="font12 zhu">原本重有字？</span> <span>』<span class="zhuanming">達磨</span>答言：『並無功德。』<span class="zhuanming">武帝</span>惆悵，遂遣<span class="zhuanming">達磨</span>出境<a class="zhuhao" href="#464" id="459">〔三〕</a>。未審此言，請和尚説。」六祖言：「實無功德，使君勿疑<span class="zhuanming">達磨大師</span>言</span> <span class="font12 zhu">原本君下有朕字。</span> <span><span class="zhuanming">武帝</span>著邪道，不識正法。」使君問：「何以無功德？」和尚言：「造寺﹑布施﹑供養，祇是修福，不可將福以爲功德。功德在法身</span> <span class="font12 zhu">原本無功德二字，</span> <span>非在於福田。自法性有功德，平直是德<a class="zhuhao" href="#465" id="460">〔四〕</a>。内<i class="pageTag" onclick="viewPic('ZSK00444-001-L00065','619001',this);" style="cursor:pointer;"> <span class="song">P65</span></i>見佛性</span> <span class="font12 zhu">原本無内見二字，</span> <span>外行恭敬。若輕一切人，吾我不斷</span> <span class="font12 zhu">原本吾作悟，</span> <span>卽自無功德。自性虚妄，法身無功德<a class="zhuhao" href="#466" id="461">〔五〕</a>。念念德行，平等直心</span> <span class="font12 zhu">原本直作真，</span> <span>德卽不輕。常行於敬，自修身是功，自修心是德</span> <span class="font12 zhu">原本修下有身字。</span> <span>功德自心作，福與功德别。<span class="zhuanming">武帝</span>不識正理，非祖大師有過。」</span> </p></div></div></div>
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（三五）
<div class="wlghyzd_wzb_18"><div id="FCdiv1155460" key="1155460"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 壇經校釋 &gt; （三五） </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1155461" key="1155461"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-L00065','619002',this);" style="cursor:pointer;"> <span class="song">P65</span></i><p class="font20" id="ZSK00444-001-BT0000079">（三五）</p><p> <span>使君禮拜，又問：「弟子見僧道俗常念阿彌大佛<a class="zhuhao" href="#492" id="467">〔一〕</a>，願往生西方。願和尚説，得生彼否</span> <span class="font12 zhu">原本得作德？</span> <span>望爲破疑。」大師言：「使君聽，<span class="zhuanming">惠能</span>與説。世尊在<span class="zhuanming">舍衞國</span><a class="zhuhao" href="#493" id="468">〔二〕</a>，説西方引化，經文分明，去此不遠<a class="zhuhao" href="#494" id="469">〔三〕</a>。祇爲下根説近<a class="zhuhao" href="#495" id="470">〔四〕</a>，説遠祇緣上智<a class="zhuhao" href="#496" id="471">〔五〕</a>。人有兩種</span> <span class="font12 zhu">原本有作自，種<i class="pageTag" onclick="viewPic('ZSK00444-001-L00066','619002',this);" style="cursor:pointer;"> <span class="song">P66</span></i>作重，</span> <span>法無不一</span> <span class="font12 zhu">原本無一字<a class="zhuhao" href="#497" id="472">〔六〕</a>。</span> <span>迷悟有殊</span> <span class="font12 zhu">原本迷作名，</span> <span>見有遲疾。迷人念佛生彼，悟者自净其心。所以佛言：『隨其心净，則佛土净。』<a class="zhuhao" href="#498" id="473">〔七〕</a>使君！東方人但净心無罪</span> <span class="font12 zhu">原本無人字，</span> <span>西方人心不净有愆<a class="zhuhao" href="#499" id="474">〔八〕</a>。迷人願生東方﹑西方者<a class="zhuhao" href="#500" id="475">〔九〕</a>，所在處，並皆一種。心但無不净，西方去此不遠；心起不净之心，念佛往生難到。除十惡</span> <span class="font12 zhu">原本無十字<a class="zhuhao" href="#501" id="476">〔一○〕</a>，</span> <span>卽行十萬；無八邪<a class="zhuhao" href="#502" id="477">〔一一〕</a>，卽過八千<a class="zhuhao" href="#503" id="478">〔一二〕</a>。但行直心</span> <span class="font12 zhu">原本直作真，</span> <span>到如彈指</span> <span class="font12 zhu">原本彈作禪。</span> <span>使君！但行十善<a class="zhuhao" href="#504" id="479">〔一三〕</a>，何須更願往生<a class="zhuhao" href="#505" id="480">〔一四〕</a>；不斷十惡之心，何佛卽來迎請。若悟無生頓法，見西方祇在刹那；不悟頓教大乘，念佛往生路遥，如何得達？」六祖言：「<span class="zhuanming">惠能</span>與使君移西方刹那間</span> <span class="font12 zhu">原本間作問，</span> <span>目前便見</span> <span class="font12 zhu">原本目作日，</span> <span>使君願見否？」使君禮拜，曰：「若此得見，何須往生<a class="zhuhao" href="#506" id="481">〔一五〕</a>，願和尚慈悲，爲現西方，大善！」大師言：「<span class="zhuanming">唐</span>見西方無疑<a class="zhuhao" href="#507" id="482">〔一六〕</a>。」卽散。大衆愕然，莫知何是。大師曰：「大衆作意聽<a class="zhuhao" href="#508" id="483">〔一七〕</a>，世人自色身是城，眼﹑耳﹑鼻﹑舌﹑身卽是城門，外有五門</span> <span class="font12 zhu">原本五作六，</span> <span>内有意門。心卽是地，性卽是王，性在王在，性去王無。性在，身心存；性去，身心壞</span> <span class="font12 zhu">原本無心字。</span> <span>佛是自性作，莫向身求<a class="zhuhao" href="#509" id="484">〔一八〕</a>。自性迷，佛卽衆生；自性悟，衆生卽是佛。慈悲卽是<span class="zhuanming">觀音</span><a class="zhuhao" href="#510" id="485">〔一九〕</a>，喜捨名爲<span class="zhuanming">勢至</span><a class="zhuhao" href="#511" id="486">〔二○〕</a>，能净是<span class="zhuanming">釋迦</span>，平直是<span class="zhuanming">彌勒</span></span> <span class="font12 zhu">原本直作真<a class="zhuhao" href="#512" id="487">〔二一〕</a>。</span> <span>人我是<span class="zhuanming">須彌</span><a class="zhuhao" href="#513" id="488">〔二二〕</a>，邪心是大海，煩惱是波浪，毒心是惡龍，塵勞是魚鱉，虚妄卽是神鬼，三毒卽是地獄，愚癡卽是畜生，十善是天堂<a class="zhuhao" href="#514" id="489">〔二三〕</a>。無人我</span> <span class="font12 zhu">原本無人我作我無人，</span> <span><span class="zhuanming">須彌</span>自倒；除邪心，海水竭；煩惱無，波浪滅；毒害除，魚龍絶。自心地上覺性如來，放大智惠光<i class="pageTag" onclick="viewPic('ZSK00444-001-L00067','619002',this);" style="cursor:pointer;"> <span class="song">P67</span></i>明</span> <span class="font12 zhu">原本放作施，</span> <span>照耀六門清净，照破六欲諸天下</span> <span class="font12 zhu">原本破作波<a class="zhuhao" href="#515" id="490">〔二四〕</a>。</span> <span>三毒若除，地獄一時消滅，内外明徹，不異西方。不作此修，如何到彼？」座下聞説</span> <span class="font12 zhu">原本聞作問，</span> <span>讚聲徹天，應是迷人了然便見</span> <span class="font12 zhu">原本了作人。</span> <span>使君禮拜讚言：「善哉！善哉！普願法界衆生<a class="zhuhao" href="#516" id="491">〔二五〕</a>，聞者一時悟解。」</span> </p></div></div></div>
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（三三）
<div class="wlghyzd_wzb_18"><div id="FCdiv1155464" key="1155464"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 壇經校釋 &gt; （三三） </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1155465" key="1155465"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-L00062','619000',this);" style="cursor:pointer;"> <span class="song">P62</span></i><p class="font20" id="ZSK00444-001-BT0000075">（三三）</p><p> <span>大師言：「善知識！聽吾説<span class="shuming">無相頌</span></span> <span class="font12 zhu">原本吾作悟，頌作訟，</span> <span>令汝迷者罪滅</span> <span class="font12 zhu">原本迷作名，</span> <span>亦名<span class="shuming">滅罪頌</span>。頌曰：</span> </p><p> <span>愚人修福不修道，謂言修福而是道</span> <span class="font12 zhu">原本無道字<a class="zhuhao" href="#446" id="435">〔一〕</a>，</span> </p><p> <span>布施供養福無邊，心中三惡元來造</span> <span class="font12 zhu">原本造作在<a class="zhuhao" href="#447" id="436">〔二〕</a>。</span> </p><p> <span>若將修福欲滅罪，後世得福罪元在</span> <span class="font12 zhu">原本在作造<a class="zhuhao" href="#448" id="437">〔三〕</a>，</span> </p><p> <span>若解向中除罪緣，各自性中真懺悔</span> <span class="font12 zhu">原本性作世，悔作海。</span> </p><p> <span>若悟大乘真懺悔</span> <span class="font12 zhu">原本悔作海<a class="zhuhao" href="#449" id="438">〔四〕</a>，</span> <span>除邪行正卽無罪。</span> </p><p> <span>學道之人能自觀，卽與悟人同一類</span> <span class="font12 zhu">原本類作例<a class="zhuhao" href="#450" id="439">〔五〕</a>。</span> </p><p> <span>大師令傳此頓教，願學之人同一體<a class="zhuhao" href="#451" id="440">〔六〕</a>。</span> </p><p> <span>若欲當來覓本身，三毒惡緣心中洗<a class="zhuhao" href="#452" id="441">〔七〕</a>。</span> </p><p> <span>努力修道莫悠悠<a class="zhuhao" href="#453" id="442">〔八〕</a>，忽然虚度一世休<a class="zhuhao" href="#454" id="443">〔九〕</a>。</span> </p><p> <span>若遇大乘頓教法<a class="zhuhao" href="#455" id="444">〔一○〕</a>，虔誠合掌至心求</span> <span class="font12 zhu">原本至作志。</span> </p><p> <span>大師説法了<a class="zhuhao" href="#456" id="445">〔一一〕</a>，<span class="zhuanming">韋</span>使君﹑官寮﹑僧衆﹑道俗，讚言無盡，昔所未聞。</span> </p></div></div></div>
</>
（四二）
<div class="wlghyzd_wzb_18"><div id="FCdiv1155468" key="1155468"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 壇經校釋 &gt; （四二） </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1155469" key="1155469"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-L00081','619009',this);" style="cursor:pointer;"> <span class="song">P81</span></i><p class="font20" id="ZSK00444-001-BT0000093">（四二）</p><p> <span>又有一僧名<span class="zhuanming">法達</span><a class="zhuhao" href="#599" id="585">〔一〕</a>，常誦<span class="shuming">法華經</span>七年，心迷不知正法之處：「經上有疑，大師智惠廣大，願爲決疑</span> <span class="font12 zhu">原本決作時。</span> <span>」大師言：「<span class="zhuanming">法達</span>！法卽甚達，汝心不達；經上無疑<a class="zhuhao" href="#600" id="586">〔二〕</a>，汝心自邪，而求正法。吾心正定，卽是持經。吾一生已來，不識文字，汝將<span class="shuming">法華經</span>來，對吾讀一遍，吾聞卽知</span> <span class="font12 zhu">原本聞作問，知作之。</span> <span>」<span class="zhuanming">法達</span>取經到，對大師讀一遍<a class="zhuhao" href="#601" id="587">〔三〕</a>，六祖聞已</span> <span class="font12 zhu">原本聞作問，</span> <span>卽識佛意。便與<span class="zhuanming">法達</span>説<span class="shuming">法華經</span></span> <span class="font12 zhu">原本與作汝。</span> <span>六祖言：「<span class="shuming">法華經</span>無多語，七卷盡是譬喻因緣</span> <span class="font12 zhu">原本因作内<a class="zhuhao" href="#602" id="588">〔四〕</a>。</span> <span>如來廣説三乘<a class="zhuhao" href="#603" id="589">〔五〕</a>，祗爲世人根鈍，經文分明</span> <span class="font12 zhu">原本文分作聞公，</span> <span>無有餘乘，唯一佛乘。」大師言</span> <span class="font12 zhu">原本無言字：</span> <span>「<span class="zhuanming">法達</span>！汝聽一佛乘，莫求二佛乘<a class="zhuhao" href="#604" id="590">〔六〕</a>，迷却汝性</span> <span class="font12 zhu">原本性作聖。</span> <span>經中何處是一佛乘？與汝説</span> <span class="font12 zhu">原本與汝作汝與。</span> <span>經云：『諸佛世尊，唯以一大事因緣故</span> <span class="font12 zhu">原本以作汝，</span> <span>出現於世。』</span> <span class="font12 zhu">（已上十六字是正法<a class="zhuhao" href="#605" id="591">〔七〕</a>）原本字作家。</span> <span>此法如何解</span> <span class="font12 zhu">原本無此字？</span> <span>此法如何修？汝聽吾説：人心不思本源空寂，離却邪見，卽一大事因緣</span> <span class="font12 zhu">原本事作是<a class="zhuhao" href="#606" id="592">〔八〕</a>。</span> <span>内外不迷，卽離兩邊。外迷著相</span> <span class="font12 zhu">原本著作看，</span> <span>内迷著空，於<i class="pageTag" onclick="viewPic('ZSK00444-001-L00082','619009',this);" style="cursor:pointer;"> <span class="song">P82</span></i>相離相，於空離空，卽是内外不迷<a class="zhuhao" href="#607" id="593">〔九〕</a>。悟此法</span> <span class="font12 zhu">原本悟作吾，</span> <span>一念心開，出現於世。心開何物<a class="zhuhao" href="#608" id="594">〔一○〕</a>？開佛知見。佛猶如覺也，分爲四門：開覺知見，示覺知見，悟覺知見，入覺知見<a class="zhuhao" href="#609" id="595">〔一一〕</a>；開﹑示﹑悟﹑入，從一處入</span> <span class="font12 zhu">原本從作上。</span> <span>卽覺知見，見自本性，卽得出世。」大師言：「<span class="zhuanming">法達</span>！吾常願一切世人</span> <span class="font12 zhu">原本吾作語，</span> <span>心地常自開佛知見，莫開衆生知見。世人心邪</span> <span class="font12 zhu">原本無邪字，</span> <span>愚迷造惡，自開衆生知見；世人心正，起智惠觀照，自開佛知見</span> <span class="font12 zhu">原本知作智。</span> <span>莫開衆生知見</span> <span class="font12 zhu">原本知作智，</span> <span>開佛知見卽出世。」</span> <span class="font12 zhu">原本知作智</span> <span>大師言：「<span class="zhuanming">法達</span>！此是<span class="shuming">法華經</span>一乘法</span> <span class="font12 zhu">原本華作達。</span> <span>向下分三，爲迷人故</span> <span class="font12 zhu">原本迷作名。</span> <span>汝但依一佛乘</span> <span class="font12 zhu">原本依作於。</span> <span>」大師言：「<span class="zhuanming">法達</span>！心行轉<span class="shuming">法華</span>，不行<span class="shuming">法華</span>轉；心正轉<span class="shuming">法華</span>，心邪<span class="shuming">法華</span>轉<a class="zhuhao" href="#610" id="596">〔一二〕</a>。開佛知見轉<span class="shuming">法華</span></span> <span class="font12 zhu">原本知作智，</span> <span>開衆生知見被<span class="shuming">法華</span>轉</span> <span class="font12 zhu">原本知作智<a class="zhuhao" href="#611" id="597">〔一三〕</a>。</span> <span>」大師言：「努力依法修行，卽是轉經。」<span class="zhuanming">法達</span>一聞，言下大悟，涕淚悲泣，白言</span> <span class="font12 zhu">原本白作自：</span> <span>「和尚！實未曾轉<span class="shuming">法華</span></span> <span class="font12 zhu">原本曾作僧，</span> <span>七年被<span class="shuming">法華</span>轉；已後轉<span class="shuming">法華</span>，念念修行佛行<a class="zhuhao" href="#612" id="598">〔一四〕</a>。」大師言：「卽佛行是佛。」其時聽人，無不悟者。</span> </p></div></div></div>
</>
（四○）
<div class="wlghyzd_wzb_18"><div id="FCdiv1078811" key="1078811"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 壇經校釋 &gt; （四○） </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1078812" key="1078812"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-L00077','619007',this);" style="cursor:pointer;"> <span class="song">P77</span></i><p class="font20" id="ZSK00444-001-BT0000089">（四○）</p><p> <span><span class="zhuanming">神秀師</span>常見人説，<span class="zhuanming">惠能</span>法疾直指路</span> <span class="font12 zhu">原本指作旨<a class="zhuhao" href="#574" id="567">〔一〕</a>。</span> <span><span class="zhuanming">秀師</span>唤門人<span class="zhuanming">志誠</span></span> <span class="font12 zhu">原本唤作换<a class="zhuhao" href="#575" id="568">〔二〕</a></span> <span>曰：「汝聰明多智，汝與吾至<span class="zhuanming">漕溪山</span>，到<span class="zhuanming">惠能</span>所，禮拜但聽，莫言吾使汝來。所聽得意旨</span> <span class="font12 zhu">原本得作德，</span> <span>記取，却來與吾説，看<span class="zhuanming">惠能</span>見解與吾誰疾遲。汝第一早來，勿令吾恠</span> <span class="font12 zhu">原本恠作󵻧<a class="zhuhao" href="#576" id="569">〔三〕</a>。</span> <span>」<span class="zhuanming">志誠</span>奉使歡喜，遂半月中間，卽至<span class="zhuanming">漕溪山</span>，見<span class="zhuanming">惠能和尚</span>，禮拜卽聽，不言來處。<span class="zhuanming">志誠</span>聞法</span> <span class="font12 zhu">原本誠作城，</span> <span>言下便悟，卽契本心。起立，卽禮拜，自言<a class="zhuhao" href="#577" id="570">〔四〕</a>：「和尚！弟子從<span class="zhuanming">玉泉寺</span>來<a class="zhuhao" href="#578" id="571">〔五〕</a>，<span class="zhuanming">秀師</span>處，不得契悟</span> <span class="font12 zhu">原本得作德，</span> <span>聞和尚説，便契本心。和尚慈悲，願當教示</span> <span class="font12 zhu">原本教作散<a class="zhuhao" href="#579" id="572">〔六〕</a>。</span> <span>」<span class="zhuanming">惠能大師</span>曰：「汝從彼來</span> <span class="font12 zhu">原本彼作被，</span> <span>應是細作</span> <span class="font12 zhu">原本細作紬<a class="zhuhao" href="#580" id="573">〔七〕</a>。</span> <span>」<span class="zhuanming">志誠</span>曰：「未説時卽是，説了卽不是</span> <span class="font12 zhu">原本説了卽不是，作説乃了卽是。</span> <span>」六祖言：「煩惱卽是菩提，亦復如是。」</span> </p></div></div></div>
</>
（四一）
<div class="wlghyzd_wzb_18"><div id="FCdiv1155472" key="1155472"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 壇經校釋 &gt; （四一） </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1155473" key="1155473"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-L00078','619008',this);" style="cursor:pointer;"> <span class="song">P78</span></i><p class="font20" id="ZSK00444-001-BT0000091">（四一）</p><p> <span>大師謂<span class="zhuanming">志誠</span>曰：「吾聞汝禪師教人</span> <span class="font12 zhu">原本汝作與，</span> <span>唯傳戒定惠<a class="zhuhao" href="#583" id="581">〔一〕</a>，汝和尚教人戒定惠如何</span> <span class="font12 zhu">原本汝作與？</span> <span>當爲吾説。」<span class="zhuanming">志誠</span>曰</span> <span class="font12 zhu">原本誠作城：</span> <span>「<span class="zhuanming">秀和尚</span>言戒定惠：諸惡莫作名爲戒，諸善奉行名爲惠，自净其意名爲定。此卽名爲戒定惠。彼作是説，不知和尚所見如何？」<span class="zhuanming">惠能</span>答曰：「此説不可思議，<span class="zhuanming">惠能</span>所見又别。」<span class="zhuanming">志誠</span>問</span> <span class="font12 zhu">原本誠作城：</span> <span>「何以别？」<span class="zhuanming">惠能</span>答曰：「見有遲疾。」<span class="zhuanming">志誠</span>請和尚説所見戒定惠</span> <span class="font12 zhu">原本誠作城。</span> <span>大師言：「汝聽吾説</span> <span class="font12 zhu">原本汝上有如字，吾作悟，</span> <span>看吾所見處</span> <span class="font12 zhu">原本吾作悟：</span> <span>心地無非自性戒</span> <span class="font12 zhu">原本無下有疑字，性作姓，</span> <span>心地無亂自性定</span> <span class="font12 zhu">原本亂下有是字，性作姓，</span> <span>心地無癡<i class="pageTag" onclick="viewPic('ZSK00444-001-L00079','619008',this);" style="cursor:pointer;"> <span class="song">P79</span></i>自性惠</span> <span class="font12 zhu">原本性惠作姓是。</span> <span>」<span class="zhuanming">惠能大師</span>言：「汝師戒定惠</span> <span class="font12 zhu">原本無師字，</span> <span>勸小根智人</span> <span class="font12 zhu">原本智作諸；</span> <span>吾戒定惠，勸上人。得悟自性</span> <span class="font12 zhu">原本悟作吾，無性字，</span> <span>亦不立戒定惠。」<span class="zhuanming">志誠</span>言</span> <span class="font12 zhu">原本誠作城：</span> <span>「請大師説，不立如何？」大師言：「自性無非﹑無亂﹑無癡</span> <span class="font12 zhu">原本性作姓，</span> <span>念念般若觀照，常離法相</span> <span class="font12 zhu">原本常作當，</span> <span>有何可立？自性頓修</span> <span class="font12 zhu">原本性作姓，</span> <span>立有漸次，契亦不立<a class="zhuhao" href="#584" id="582">〔二〕</a>。」<span class="zhuanming">志誠</span>禮拜，便不離<span class="zhuanming">漕溪山</span>，卽爲門人，不離大師左右。</span> </p></div></div></div>
</>
（三八）
<div class="wlghyzd_wzb_18"><div id="FCdiv1155476" key="1155476"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 壇經校釋 &gt; （三八） </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1155477" key="1155477"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-L00075','619005',this);" style="cursor:pointer;"> <span class="song">P75</span></i><p class="font20" id="ZSK00444-001-BT0000085">（三八）</p><p> <span>大師住<span class="zhuanming">漕溪山</span></span> <span class="font12 zhu">原本住作佳<a class="zhuhao" href="#558" id="555">〔一〕</a>，</span> <span><span class="zhuanming">韶</span>﹑<span class="zhuanming">廣</span>二州行化四十餘年<a class="zhuhao" href="#559" id="556">〔二〕</a>。若論門人，僧之與俗三﹑五千人説不盡。若論宗旨</span> <span class="font12 zhu">原本旨作指，</span> <span>傳授<span class="shuming">壇經</span>，以此爲依</span> <span class="font12 zhu">約原本依作衣；</span> <span>若不得<span class="shuming">壇經</span>，卽無禀受。須知去處﹑年﹑月﹑日﹑姓名</span> <span class="font12 zhu">原本去作法，姓作性，</span> <span>遞相付囑</span> <span class="font12 zhu">原本遞作遍。</span> <span>無<span class="shuming">壇經</span>禀承，非南宗弟子也</span> <span class="font12 zhu">原本弟作定。</span> <span>未得禀承者，雖説頓教法，未知根本，終不免諍</span> <span class="font12 zhu">原本終作修。</span> <span>但得法者，祇勸修行，諍是勝負之心，與道違背<a class="zhuhao" href="#560" id="557">〔三〕</a>。</span> </p></div></div></div>
</>
（三九）
<div class="wlghyzd_wzb_18"><div id="FCdiv1155480" key="1155480"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 壇經校釋 &gt; （三九） </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1155481" key="1155481"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-L00076','619006',this);" style="cursor:pointer;"> <span class="song">P76</span></i><p class="font20" id="ZSK00444-001-BT0000087">（三九）</p><p> <span>世人盡傳<a class="zhuhao" href="#564" id="561">〔一〕</a>南<span class="zhuanming">能</span>﹑北<span class="zhuanming">秀</span></span> <span class="font12 zhu">原本南下有宗字，北作比，</span> <span>未知根本事由。且<span class="zhuanming">秀禪師</span>，於<span class="zhuanming">南荆府</span><span class="zhuanming">當陽縣</span><span class="zhuanming">玉泉寺</span>住持修行</span> <span class="font12 zhu">原本府作符，持作時<a class="zhuhao" href="#565" id="562">〔二〕</a>；</span> <span><span class="zhuanming">惠能大師</span><a class="zhuhao" href="#566" id="563">〔三〕</a>，於<span class="zhuanming">韶州</span>城東三十五里<span class="zhuanming">漕溪山</span>住。法卽一宗，人有南北</span> <span class="font12 zhu">原本北作比，</span> <span>因此便立南北。何以漸頓？法卽一種，見有遲疾，見遲卽漸，見疾卽頓。法無頓漸，人有利鈍，故名漸頓。</span> </p></div></div></div>
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中國佛教典籍選刊編輯緣起
<div class="wlghyzd_wzb_18"><div id="FCdiv671767" key="671767"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 中國佛教典籍選刊編輯緣起 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv671768" key="671768"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-B00001','618958',this);" style="cursor:pointer;"> <span class="song">P1</span></i><p class="font20" id="ZSK00444-001-BT0000001"><b>中國佛教典籍選刊編輯緣起</b></p><p> <span>佛教是世界三大宗教之一，約自<span class="zhuanming">東漢</span><span class="zhuanming">明帝</span>時開始傳入<span class="zhuanming">中國</span>，但在當時並没有産生多大影響。到<span class="zhuanming">魏</span><span class="zhuanming">晋</span><span class="zhuanming">南北朝</span>時期，佛教和玄學結合起來，有了廣泛而深入的傳播。<span class="zhuanming">隋</span><span class="zhuanming">唐</span>時期，<span class="zhuanming">中國</span>佛教走上了獨立發展的道路，形成了衆多的宗派，在社會﹑政治﹑文化等許多方面特别是哲學思想領域産生了深刻的影響。這時佛教已經<span class="zhuanming">中國</span>化，完全具備了<span class="zhuanming">中國</span>自己的特點。而且，隨着<span class="zhuanming">印度</span>佛教的衰落，<span class="zhuanming">中國</span>成了當時世界佛教的中心。<span class="zhuanming">宋</span>以後，隨着理學的興起，佛教被宣布爲異端而逐漸走向衰微。但是，佛教的部分理論同時也被理學所吸收，構成了理學思想體系中的有機組成部分。直到近代，佛教的思想影響還在某些著名思想家的身上時有表現。總之，研究<span class="zhuanming">中國</span>歷史和哲學史，特别是<span class="zhuanming">魏</span><span class="zhuanming">晋</span><span class="zhuanming">南北朝</span><span class="zhuanming">隋</span><span class="zhuanming">唐</span>時期的哲學史，佛教是一項重要内容。佛學作爲一種宗教哲學，在人類的理論思維的歷史上留下了豐富的經驗教訓。因此，應當重視佛學的研究。</span> </p><p> <span>佛教典籍有其獨特的術語概念以及細密繁瑣的思辨邏輯，研讀時要克服一些特殊的困難，不少人視爲畏途。解放以後，由於國家出版社基本上没有開展佛教典籍的整理出版工作，因此，對於系統地開展佛學研究來説，急需解决基本資料缺乏的問題。目前對佛學有較深研究的專家﹑學者，不少人年事已高，如果不抓緊組織他們整理和注釋佛教典籍，將來再開展這項工作就會遇到更多困難，也不利<i class="pageTag" onclick="viewPic('ZSK00444-001-B00002','618958',this);" style="cursor:pointer;"> <span class="song">P2</span></i>於中青年研究工作者的成長。爲此，我們在廣泛徵求各方面意見的基礎上，初步擬訂了<span class="shuming">中國佛教典籍選刊</span>的整理出版計劃。其中，有重要的佛教史籍，有<span class="zhuanming">中國</span>佛教幾個主要宗派（天台宗﹑三論宗﹑唯識宗﹑華嚴宗﹑禪宗）的代表性著作，也有少數與<span class="zhuanming">中國</span>佛學淵源關係較深的佛教譯籍。所有項目都要選擇較好的版本作爲底本，經過校勘和標點，整理出一個便於研讀的定本。對於其中的佛教哲學著作，還要在此基礎上，充分吸取現有研究成果，寫出深入淺出﹑簡明扼要的注釋來。</span> </p><p> <span>由於整理注釋<span class="zhuanming">中國</span>佛教典籍困難較多，我們又缺乏經驗，因此，懇切希望能够得到各方面的大力支持和協助，使這項工作得以順利完成。</span> </p><p> <span class="font12 zhu">中華書局編輯部</span> </p><p> <span class="font12 zhu">一九八二年六月</span> </p></div></div></div>
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序言
<div class="wlghyzd_wzb_18"><div id="FCdiv8675" key="8675"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 序言 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv8676" key="8676"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-D00001','618960',this);" style="cursor:pointer;"> <span class="song">P1</span></i><p class="font20" id="ZSK00444-001-BT0000003">一</p><p> <span>按照佛教的傳統説法，佛教的禪宗，是由<span class="zhuanming">印度</span>傳來的。在<span class="zhuanming">印度</span>，自<span class="zhuanming">摩訶迦葉</span>以至<span class="zhuanming">菩提達磨</span>，「師資相承」，二十八代，這就是所謂的「西天二十八代」祖師説。在<span class="zhuanming">中國</span>，自<span class="zhuanming">菩提達磨</span>以至<span class="zhuanming">慧能</span>，「師資相承」，共有六代，這就是所謂的「東土六代」祖師説（所以<span class="zhuanming">慧能</span>被稱爲「六祖」）。其實，這種説法，只不過是一種宗教傳説而已。核實而論，<span class="zhuanming">中國</span>佛教的禪宗，是由<span class="zhuanming">慧能</span>創始的；<span class="zhuanming">慧能</span>以前，只有禪學，並無禪宗。（因而，通常所謂禪宗中的「南宗」﹑「北宗」之説，也只不過是一種習而不察的傳説而已。對此，可以參看拙著<span class="shuming">隋唐佛教</span>第四章第四節。）</span> </p><p> <span><span class="zhuanming">慧能</span>（六三八—七一三）創立了禪宗，而<span class="zhuanming">慧能</span>之後，禪宗却又有了很大的發展和演變。<span class="zhuanming">慧能</span>之禪，樸質無文，不加緣飾，徑直倡導「明心見性」，亦即所謂「直指人心」，「見性成佛」。<span class="zhuanming">慧能</span>之後的禪宗，雖仍講究「明心見性」，却平添了許多枝蔓。</span> </p><p> <span><span class="zhuanming">晚唐</span>﹑<span class="zhuanming">五代</span>的禪宗五家，雖也都以「明心見性」相標榜，但却宗風不同，門庭各異。「機鋒」﹑「棒喝」之類飽含蒙昧主義的東西，隨着五家的興起而逐漸取代了<span class="zhuanming">慧能</span>之世的比較樸素的「直指」。禪宗思想及其宗風，於是爲之一變。</span> </p><i class="pageTag" onclick="viewPic('ZSK00444-001-D00002','618960',this);" style="cursor:pointer;"> <span class="song">P2</span></i><p> <span>入<span class="zhuanming">宋</span>之後，儒士﹑文僧，向禪者多，不僅<span class="shuming">語録</span>日繁，而且大型<span class="shuming">燈録</span>也相繼出現。「不立文字」的禪宗，一變而爲「不離文字」的禪宗。禪宗思想及其宗風，於是又爲之一變。與此同時，又出現了所謂「拈古」﹑「頌古」——以「拈」﹑「頌」古代的各種「公案」（總數號稱「千七百則」，一般「拈」﹑「頌」者則爲「百則」），取代了「直指」與「參究」。禪宗思想及其宗風，於是又爲之一變。<span class="zhuanming">北宋</span><span class="zhuanming">克勤</span>，創作<span class="shuming">評唱</span>，致使禪宗由「直指人心」而演變到「繞路説禪」（<span class="zhuanming">克勤</span>語）。禪宗思想及其宗風，於是又爲之一變。<span class="zhuanming">南宋</span><span class="zhuanming">宗杲</span>，提倡「看話禪」（「參話頭」——禪宗之「參話頭」，並非始於<span class="zhuanming">宗杲</span>，<span class="zhuanming">宗杲</span>只不過是加意提倡而已），把禪宗引向了更加蒙昧主義的道路。禪宗思想及其宗風，於是又爲之一大變。</span> </p><p> <span><span class="zhuanming">元</span>﹑<span class="zhuanming">明</span>﹑<span class="zhuanming">清</span>代，禪宗的主要流派，雖然仍在勉强維持其門庭，但多是在步前人後塵，拾古人餘唾，陳陳相因，每況愈下。甚至變「參」禪爲「唸」禪（變「參」話頭爲「唸」話頭），終而至於由禪入净（完全走向<span class="zhuanming">慧能</span>禪的反面），徒有禪名。</span> </p><p> <span>所以，<span class="zhuanming">慧能</span>創立了禪宗，但他并不等於禪宗；同樣，禪宗是由<span class="zhuanming">慧能</span>創立的，但它也決不等於<span class="zhuanming">慧能</span>。兩者之間，在其基本思想上，卽：世界觀上的「真心」一元論——「真如緣起」論，解脱論上的佛性論，宗教實踐上的頓悟思想，是大致相同的。但是，如上所述，隨着時移勢易，兩者之間，却又有着許多的不同。這些不同，正標誌着<span class="zhuanming">慧能</span>以後禪宗的發展和演變。</span> </p></div></div></div>
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校釋
<div class="wlghyzd_wzb_18"><div id="FCdiv671904" key="671904"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 壇經校釋 &gt; （七） &gt; 校釋 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv671905" key="671905"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-L00014','2052850',this);" style="cursor:pointer;"> <span class="song">P14</span></i><p class="font14" id="ZSK00444-001-BT0000024">校釋</p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="104">〔一〕</a>請記　疑爲「讀訖」之誤。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="105">〔二〕</a>與供奉錢三十千　<span class="zhuanming">惠昕</span>本：「輙奉十千。」<span class="zhuanming">契嵩</span>本﹑<span class="zhuanming">宗寶</span>本：「勞爾遠來」，空有口惠，一文不給。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="106">〔三〕</a>凡所有相，皆是虚妄　語見<span class="shuming">金剛經如理實見分</span>第五。「相」謂形體﹑相狀之義。不實爲「虚」，不真爲「妄」。意思是説：凡是有形體﹑相狀的，都是不真實的，因而都是空的。</span> </p><i class="pageTag" onclick="viewPic('ZSK00444-001-L00015','2052850',this);" style="cursor:pointer;"> <span class="song">P15</span></i><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="107">〔四〕</a>不墮三惡道　「三惡道」，卽：地獄﹑餓鬼﹑旁生。佛教宣揚「六道」輪迴。「六道」中的「天﹑人﹑阿修羅（意爲『非天』，卽有『天福』而無『天德』者）」稱爲「三善道」，地獄﹑餓鬼﹑旁生（卽除「人」以外的一切動物），稱爲「三惡道」。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="108">〔五〕</a>汝等盡誦此偈者　<span class="zhuanming">鈴木</span>校本作「汝等盡誦此，悟此偈者」，並加校注云：「原本無悟此二字」。這是根據<span class="zhuanming">惠昕</span>本校改的。<span class="zhuanming">惠昕</span>本：「汝等盡須誦此，悟此偈者，卽得見性。」<span class="zhuanming">契嵩</span>本﹑<span class="zhuanming">宗寶</span>本則作：「盡誦此偈，卽得見性。」比較起來，不加「悟此」二字，更通順些。</span> </p></div></div></div>
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校釋
<div class="wlghyzd_wzb_18"><div id="FCdiv1078721" key="1078721"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 壇經校釋 &gt; （八） &gt; 校釋 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1078722" key="1078722"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-L00016','2052851',this);" style="cursor:pointer;"> <span class="song">P16</span></i><p class="font14" id="ZSK00444-001-BT0000026">校釋</p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="122">〔一〕</a><span class="zhuanming">能</span>問童子　此句<span class="zhuanming">鈴木</span>校本作「<span class="zhuanming">能</span>問童子言」，下有校注云：「原本無言字」。按：可不加「言」字。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="123">〔二〕</a>適來誦者，是何言偈　此句<span class="zhuanming">鈴木</span>校本作「適來誦者是何偈」，下有校注云：「原本何下有言字」。删去「言」字，似可不必。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="124">〔三〕</a>請一人讀　<span class="zhuanming">惠昕</span>本（<span class="zhuanming">契嵩</span>本﹑<span class="zhuanming">宗寶</span>本略同）作「請一上人爲讀，若得聞之，願生佛會。時有<span class="zhuanming">江州</span>别駕，姓<span class="zhuanming">張</span>名<span class="zhuanming">日用</span>，便高聲讀」。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="125">〔四〕</a>又請得一解書人　<span class="zhuanming">惠昕</span>本（<span class="zhuanming">契嵩</span>本﹑<span class="zhuanming">宗寶</span>本略同）作「因此言：『亦有一偈，望别駕書於壁上。』别駕言：『獦獠！汝亦作偈，其事希有！』<span class="zhuanming">惠能</span>啟别駕言：『若學無上菩提，不得輕於初學。俗諺云：下下人有上上智，上上人有没意智。若輕人，卽有無量無邊罪。』<span class="zhuanming">張日用</span>言：『汝但誦偈，吾爲汝書於壁上；汝若得法，先須度吾，勿忘此言。』」</span> </p><i class="pageTag" onclick="viewPic('ZSK00444-001-L00017','2052851',this);" style="cursor:pointer;"> <span class="song">P17</span></i><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="126">〔五〕</a>於西間壁上題着　「題」原本作「提」。今依義改。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="127">〔六〕</a>不識本心　這裡，「本心」和「自性」﹑「本性」，含義相同。<span class="zhuanming">袾宏</span><span class="shuming">彌陀疏鈔</span>卷一：「此之自性，蓋有多名：亦名本心，亦名本覺，亦名真知，亦名真識，亦名真如，種種無盡。統而言之，卽當人靈知﹑靈覺本具之一心也。」其實，<span class="zhuanming">袾宏</span>所列，遺漏尚多，諸如「佛性」﹑「法性」﹑「實性」等等，也都是含義相同的不同稱謂。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="128">〔七〕</a>識心見性　「心」謂「本心」，「性」謂「本性」，指的都是「真心」（「真如」）﹑「佛性」。下文（第「一六」節）所謂「自識本心，自見本性」，義正相同。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="129">〔八〕</a>佛性常清净　<span class="zhuanming">慧能</span>「得法偈」中這最關鍵的一句，在以後各本的<span class="shuming">壇經</span>裡，由<span class="zhuanming">惠昕</span>本帶頭（<span class="zhuanming">契嵩</span>本﹑<span class="zhuanming">宗寶</span>本因之），把它竄改成了「本來無一物」（按：<span class="shuming">祖堂集</span>亦同：「身非菩提樹，心鏡亦非臺，本來無一物，何處有塵埃。」）。這句偈語的首竄者先把<span class="shuming">般若</span>「性空」誤解爲「本無」，再以「本無」來竄改「佛性」。是的，<span class="shuming">般若</span>，不但講究「凡所有相，皆是虚妄」（<span class="shuming">金剛</span>），而且宣稱：「若當有法勝涅槃者，我説亦復如幻﹑如夢！」（<span class="shuming">大品幻聽品</span>）「涅槃」（寂滅），是佛教徒所追求的最高境界，而在<span class="shuming">般若</span>論者的心目中，不但「涅槃」是「空」的，「若當有法勝涅槃者，我説亦復如幻﹑如夢」——也是「空」的。可是，<span class="shuming">般若</span>講的是「性空」，並不是「本無」（對此，本書<span class="shuming">序言</span>裡已有所論述，這裡不再重復）。把「佛性常清净」改爲「本來無一物」，不僅有背於「佛性」論，而且也不符合<span class="shuming">般若</span>思想。<span class="zhuanming">契嵩</span>（還有<span class="zhuanming">宗寶</span>）跟着照改，却露出了馬脚——<span class="zhuanming">契嵩</span>本<span class="shuming">壇經南北頓漸品</span>第七：「一日師告衆曰：『吾有一<i class="pageTag" onclick="viewPic('ZSK00444-001-L00018','2052851',this);" style="cursor:pointer;"> <span class="song">P18</span></i>物，無頭無尾，無名無字，無背無面，諸人還識否？』<span class="zhuanming">神會</span>出曰：『是諸佛之本源，<span class="zhuanming">神會</span>之佛性！』」<span class="zhuanming">神會</span>的回答，雖然表面上受到了<span class="zhuanming">慧能</span>的指責，但其實<span class="zhuanming">神會</span>還是「答如所問」的。「吾有一物」，不是對於「本來無一物」的明顯否定嗎？<span class="zhuanming">契嵩</span>之所以露此馬脚，乃是由於他也是一個「佛性」論者！「佛性」論者，終究是不會像<span class="shuming">般若</span>「性空」論者那樣「空」其一切的（更不會像「本無」論者那樣認爲什麽都没有）。對此，<span class="zhuanming">契嵩</span>在其<span class="shuming">六祖大師法寶壇經贊</span>一文中，還有更清楚的説明：「是故<span class="shuming">壇經</span>之宗，尊其心要也。心乎？若明若冥，若空若靈，若寂若惺。有物乎？無物乎？謂之一物，固彌於萬物；謂之萬物，固統於一物。一物猶萬物也，萬物猶一物也。」（見<span class="shuming">鐔津文集</span>卷三）這裡，<span class="zhuanming">契嵩</span>明確指出：不僅有「彌於萬物」的「一物」，而且有「統於一物」的「萬物」。它同「本來無一物」的論調，是完全針鋒相對的。如果認爲，「本來無一物」同「佛性常清淨」，並無不同，是一樣的，那又何必硬要竄改「佛性常清净」爲「本來無一物」呢？視「佛性」爲「一物」，這暴露出對「佛性」論的誤解；一定要把「佛性」也給「無」掉，這又反映了「本無」論者的偏見！一定要以「本來無一物」來取代「佛性常清净」，正表明了兩者決不相同！如果硬要把這原屬兩種不同體系的思想等同起來，那就無異於要把<span class="shuming">涅槃</span>思想與<span class="shuming">般若</span>思想等同起來，把<span class="zhuanming">無著</span>有宗與<span class="zhuanming">龍樹</span>空宗等同起來（<span class="zhuanming">玄奘</span>當年確曾作過這種嘗試），把天台宗思想與三論宗思想等同起來——推而廣之，也無異乎要把<span class="zhuanming">老</span><span class="zhuanming">莊</span>思想同<span class="zhuanming">荀</span><span class="zhuanming">孟</span>思想等同起來！可是，由於人們的習而不察，以訛傳訛，竟然造成千古誤會！</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="130">〔九〕</a>何處有塵埃　「有」，一作「惹」。<span class="zhuanming">慧能</span>的這一偈意，同<span class="zhuanming">神秀</span>的偈意針鋒相對，顯示出他的「悟境」，<i class="pageTag" onclick="viewPic('ZSK00444-001-L00019','2052851',this);" style="cursor:pointer;"> <span class="song">P19</span></i>確乎高於<span class="zhuanming">神秀</span>。因此，<span class="zhuanming">弘忍</span>抛開<span class="zhuanming">神秀</span>而選中了他來做自己的繼承人。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="131">〔一○〕</a>心是菩提樹，……何處染塵埃　這一偈頌，當屬衍文。尤其是前兩句，無異是重復<span class="zhuanming">神秀</span>的話，更非<span class="zhuanming">慧能</span>思想。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="132">〔一一〕</a>見<span class="zhuanming">能</span>作此偈盡怪　「盡怪」，盡都感到驚怪。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="133">〔一二〕</a>五祖忽見<span class="zhuanming">惠能</span>偈　「偈」原本作「但」，按：「但」當爲「偈」字之誤，今改。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="134">〔一三〕</a>卽善知識大意　「識」字，疑衍。</span> </p></div></div></div>
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校釋
<div class="wlghyzd_wzb_18"><div id="FCdiv1155490" key="1155490"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 壇經校釋 &gt; （九） &gt; 校釋 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1155491" key="1155491"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-L00019','2052852',this);" style="cursor:pointer;"> <span class="song">P19</span></i><p class="font14" id="ZSK00444-001-BT0000028">校釋</p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="139">〔一〕</a>説<span class="shuming">金剛經</span>　<span class="zhuanming">惠昕</span>本（<span class="zhuanming">契嵩</span>本﹑<span class="zhuanming">宗寶</span>本因之）作「五祖夜至三更，唤<span class="zhuanming">惠能</span>於堂内，以袈裟遮圍，不令人見，爲<span class="zhuanming">惠能</span>説<span class="shuming">金剛經</span>。……」僧人袈裟，有一定尺寸，圍身尚可，圍堂却難。「遮圍」云云，徒彰僞蹟。其實（如本書<span class="shuming">序言</span>已經指出過的），此處的「説經」，同<span class="zhuanming">惠能</span>在<span class="zhuanming">嶺南</span>的「聞經」（以及<span class="zhuanming">達摩</span>的「授經」），都僅僅具有宗教意義，並無什麽「歷史」意義。</span> </p><i class="pageTag" onclick="viewPic('ZSK00444-001-L00020','2052852',this);" style="cursor:pointer;"> <span class="song">P20</span></i><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="140">〔二〕</a>言下便悟　嶺南「一聞」，「心便明悟」；這裡「一聞」，「言下便悟」。真可謂一悟再悟！<span class="zhuanming">惠昕</span>本（<span class="zhuanming">契嵩</span>本﹑<span class="zhuanming">宗寶</span>本略同）對此，又作了一番渲染：「恰至『應無所住，而生其心』，言下便悟：一切萬法，不離自性。<span class="zhuanming">惠能</span>啟言：『和尚！何期自性本自清净，何期自性本不生滅，何期自性本自具足，何期自性本無動摇，（何期自性）能生萬法！』……」「應無所住，而生其心」，同「一切萬法，不離自性」，從思想體系上説來，根本不是一碼事。前者講「空」（「一切萬法，皆無自性」；或「一切萬法，自性本空」），後者説「有」，聞「空」悟「有」，堪至「奇蹟」！而且，五千二百多字的<span class="shuming">金剛</span>，通篇所宣揚的，祇是宗教信仰主義的内容，根本没有涉及宇宙生成的問題，無論如何，在<span class="shuming">金剛經</span>（以及全部<span class="shuming">般若</span>）裡也找不到「自性能生萬法」的思想！所以，<span class="zhuanming">惠昕</span>等人的作僞，倒是更加表明了：<span class="zhuanming">慧能</span>的思想，確乎不同於<span class="shuming">金剛</span>思想。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="141">〔三〕</a>代代相傳　<span class="zhuanming">契嵩</span>本﹑<span class="zhuanming">宗寶</span>本作：「衣爲争端，止汝勿傳。」</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="142">〔四〕</a>氣如懸絲　<span class="zhuanming">惠昕</span>等三本「氣」均作「命」。<span class="zhuanming">惠昕</span>本：「自古傳法，命如懸絲！」<span class="zhuanming">契嵩</span>本﹑<span class="zhuanming">宗寶</span>本：「若傳此衣，命如懸絲！」改「法」爲「衣」，表明「衣」重於「法」。</span> </p></div></div></div>
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校釋
<div class="wlghyzd_wzb_18"><div id="FCdiv1078786" key="1078786"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 壇經校釋 &gt; （一○） &gt; 校釋 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1078787" key="1078787"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-L00021','2052853',this);" style="cursor:pointer;"> <span class="song">P21</span></i><p class="font14" id="ZSK00444-001-BT0000030">校釋</p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="148">〔一〕</a>五祖自送<span class="zhuanming">能</span>於<span class="zhuanming">九江驛</span>　從江北的<span class="zhuanming">湖北</span><span class="zhuanming">黄梅</span>下山，到江南的<span class="zhuanming">江西</span><span class="zhuanming">九江</span>，三更出發，當晚卽到，這可能嗎？！<span class="shuming">神會語録</span>（<span class="zhuanming">敦煌</span>寫本，下同）第「五五」節「第六代<span class="zhuanming">唐朝</span><span class="zhuanming">能禪師</span>」裡則説：「……<span class="zhuanming">忍大師</span>謂曰：『我自送汝。』其夜遂至<span class="zhuanming">九江驛</span>。當時得船渡江，大師看過江，當夜却歸至本山，衆人並不知覺。」則<span class="zhuanming">弘忍</span>不僅當晚送<span class="zhuanming">慧能</span>到江邊，而且還「當夜却歸至本山」。僞蹟尤爲顯著！<span class="zhuanming">惠昕</span>本（<span class="zhuanming">契嵩</span>本﹑<span class="zhuanming">宗寶</span>本大同小異）説：「五祖相送，直至<span class="zhuanming">九江驛</span>邊，有一隻船子，五祖令<span class="zhuanming">惠能</span>上船，五祖把櫓自摇，<span class="zhuanming">惠能</span>言：『請和尚坐，弟子合摇櫓。』五祖言：『祇合是吾度汝，不可汝却度吾，無有是處。』<span class="zhuanming">惠能</span>言：『弟子迷時，和尚須度，今吾悟矣，過江摇櫓，合是弟子度之。度名雖一，用處不同。……』五祖言：『如是如是。……』。」則<span class="zhuanming">弘忍</span>不僅送<span class="zhuanming">慧能</span>到江邊，而且還要親自撑船送過江去（<span class="shuming">神會語録</span>也祇是説<span class="zhuanming">弘忍</span>「看」着<span class="zhuanming">慧能</span>「過江」）。話越説越多，事越説越僞。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="149">〔二〕</a>登時便悟　此句費解。或「悟」應作「寤」，覺也。意謂很快就天亮了。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="150">〔三〕</a>三年勿弘此法　<span class="zhuanming">惠昕</span>本：「五年勿説。」<span class="zhuanming">契嵩</span>本﹑<span class="zhuanming">宗寶</span>本：「不宜速説。」按：據<span class="zhuanming">法海</span><span class="shuming">六祖大師緣起外紀</span>記載，<span class="zhuanming">慧能</span>「得法」於<span class="zhuanming">唐高宗</span><span class="zhuanming">龍朔</span>元年（六六一），直到<span class="zhuanming">儀鳳</span>元年（六七六）遇到<span class="zhuanming">印宗</span>之後，方纔公開出來「傳法」，中間「隱遁」了一十六年。可見，「三年勿弘」，「五年勿説」等説法，都是很不確切的。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="151">〔四〕</a>難去　意謂：你南行之後，不要急於出來弘法；等到災難過去之後，再出來弘法，方纔平安無事。<i class="pageTag" onclick="viewPic('ZSK00444-001-L00022','2052853',this);" style="cursor:pointer;"> <span class="song">P22</span></i><span class="zhuanming">鈴木</span>校本改「去」爲「起」，連上讀：「三年勿弘，此法難起。」反而不通了。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="152">〔五〕</a>汝悟無别　這是<span class="zhuanming">弘忍</span>對<span class="zhuanming">慧能</span>説：你在弘法時，如果能够善於誘導愚迷的人們，使他們也都能够「心開」悟解，那末，他們的悟境同你的悟境，就没有什麽差别了！<span class="zhuanming">鈴木</span>校本改「汝悟」爲「與吾」，作「與吾無别」，並加校注謂：「原本與悟作汝悟。」「與吾無别」，是説與<span class="zhuanming">弘忍</span>無别，這是欠妥的。因爲，受了<span class="zhuanming">慧能</span>的化導而有同<span class="zhuanming">慧能</span>一樣的悟境，是合乎情理的；而受<span class="zhuanming">慧能</span>的化導，竟然能有同<span class="zhuanming">弘忍</span>一樣的悟境，那就不大合乎常情了。</span> </p></div></div></div>
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校釋
<div class="wlghyzd_wzb_18"><div id="FCdiv1155493" key="1155493"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 壇經校釋 &gt; （一一） &gt; 校釋 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1155494" key="1155494"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-L00022','2052854',this);" style="cursor:pointer;"> <span class="song">P22</span></i><p class="font14" id="ZSK00444-001-BT0000032">校釋</p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="157">〔一〕</a>欲擬頭<span class="zhuanming">惠能</span>奪於法　<span class="zhuanming">鈴木</span>校：「頭字可疑，恐誤。」今按：「頭」，或係「向」字之誤。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="158">〔二〕</a>姓<span class="zhuanming">陳</span>名<span class="zhuanming">惠順</span>　<span class="zhuanming">惠順</span>，<span class="zhuanming">惠昕</span>等三本均作<span class="zhuanming">惠明</span>。<span class="zhuanming">宋</span><span class="shuming">高僧傳</span>卷八<span class="shuming">慧明傳</span>：「<span class="zhuanming">釋慧明</span>，姓<span class="zhuanming">陳</span>氏，<span class="zhuanming">鄱陽</span>人也。本<span class="zhuanming">陳宣帝</span>之孫（按：此説不確。<span class="zhuanming">陳宣帝</span><span class="zhuanming">陳頊</span>，在位時間爲公元五六九—五八二年；卽使<span class="zhuanming">慧<i class="pageTag" onclick="viewPic('ZSK00444-001-L00023','2052854',this);" style="cursor:pointer;"> <span class="song">P23</span></i>明</span>——<span class="zhuanming">惠順</span>生於五八二年，到<span class="zhuanming">唐高宗</span><span class="zhuanming">李治</span><span class="zhuanming">龍朔</span>元年（六六一），也已八十來歲，如此高齡的人，還能那樣地率先追趕<span class="zhuanming">慧能</span>嗎？），國亡，散爲編甿矣。<span class="zhuanming">明</span>少出家於<span class="zhuanming">永昌寺</span>，懷道頗切，扣<span class="zhuanming">雙峰</span>之法。<span class="zhuanming">高宗</span>之世，依<span class="zhuanming">忍禪師</span>法席，極意研尋，初無證悟，若喪家之犬焉。忽聞五祖密付衣鉢與<span class="zhuanming">盧</span>居士，率同意數十許人躡蹟急追，至<span class="zhuanming">大庾嶺</span>，<span class="zhuanming">明</span>最先見，餘輩未及，<span class="zhuanming">能祖</span>見已，便擲袈裟，<span class="zhuanming">明</span>曰：『我來爲法，非望衣鉢也。』時<span class="zhuanming">能祖</span>便於嶺首，一向指訂，<span class="zhuanming">明</span>皆洞達。……」</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="159">〔三〕</a>三品將軍　「三品」，<span class="zhuanming">惠昕</span>等三本均改爲「四品」。<span class="shuming">神會語録</span>第「五五」節「第六代<span class="zhuanming">唐朝</span><span class="zhuanming">能禪師</span>」裡，也説：「衆有一四品將軍，捨官入道，俗姓<span class="zhuanming">陳</span>，字<span class="zhuanming">慧明</span>。……」則<span class="shuming">神會語録</span>裡，也有了晚出的東西。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="160">〔四〕</a>卽却向北化人來　<span class="zhuanming">惠昕</span>本在這段末尾，加了如下一個夾注：「祖謂<span class="zhuanming">明</span>曰：『不思善，不思惡，正與麽時，如何是上座本來面目？』<span class="zhuanming">明</span>大悟。」（<span class="zhuanming">鈴木</span>校本，把這個夾注移到「言下心開」句下，而又加了如下一個括號夾注：</span> <span class="font12 xiaozhu">（原注二十六字原本在章末。）</span> <span class="font12 zhu">）<span class="zhuanming">契嵩</span>本（<span class="zhuanming">宗寶</span>本因之）則把這個夾注改爲正文：「……<span class="zhuanming">能</span>云：『汝既爲法而來，可屏息諸緣，勿生一念，吾爲汝説。』良久，謂<span class="zhuanming">明</span>曰：『不思善，不思惡，正與麽時，那個是<span class="zhuanming">明</span>上座本來面目？』<span class="zhuanming">惠明</span>言下大悟。」「那個是<span class="zhuanming">明</span>上座本來面目？」這就是後來<span class="zhuanming">禪宗</span>的所謂「話頭」，<span class="zhuanming">慧能</span>當時，尚無這種花樣。這種東西出現在<span class="shuming">壇經</span>裡，標誌着<span class="shuming">壇經</span>已經被人竄改了！</span> </p></div></div></div>
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校釋
<div class="wlghyzd_wzb_18"><div id="FCdiv1155496" key="1155496"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 壇經校釋 &gt; （一二） &gt; 校釋 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1155497" key="1155497"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-L00024','2052855',this);" style="cursor:pointer;"> <span class="song">P24</span></i><p class="font14" id="ZSK00444-001-BT0000034">校釋</p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="164">〔一〕</a>聞了願自除迷，於先代悟　這句話頗費解。<span class="zhuanming">惠昕</span>等三本均作：「聞了各自除疑，與先代聖人無别。」或，「願」，爲「須」字之誤。意思是説：「聞了」「先聖」之「教」者，「須」能「自除」其「迷」誤，能够這樣，那他就等「於」有了「先代」「聖」人們的「悟」境。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="165">〔二〕</a>菩提般若之知　「知」，同「智」。「般若」就是「智慧」，「般若之智」，乃同義反復。「菩提」，「覺」義，「道」義，卽佛果位。「菩提般若之智」，意卽能够證得佛位的智慧。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="166">〔三〕</a>遇悟卽成智　意謂：不悟則迷，悟卽成智。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">惠昕</span>本在這一節（<span class="zhuanming">惠昕</span>本爲第「一三」節）的前面（第「一二」節）加進了一個人所共知的「風幡」故事。按：「風幡」故事，既不見於<span class="zhuanming">法海</span>本<span class="shuming">壇經</span>，也不見於<span class="zhuanming">法海</span>的<span class="shuming">六祖大師法寶壇經略序</span>和<span class="shuming">六祖大師緣起外紀</span>（按：<span class="zhuanming">丁福保</span>認爲：<span class="shuming">外紀</span>係「後人」「增删」<span class="shuming">略序</span>而成者）以及<span class="zhuanming">王維</span>的<span class="shuming">六祖能禪師碑銘</span>，而最早見之於<span class="shuming">歷代法寶記</span>（約成書於<span class="zhuanming">唐代宗</span><span class="zhuanming">大曆</span>年間〔七六六—七七九〕）和<span class="shuming">曹溪大師别傳</span>（按：據<span class="zhuanming">胡適</span>考證，這篇<span class="shuming">别傳</span>撰於<span class="zhuanming">唐德宗</span><span class="zhuanming">建中</span>二年—七八一），兩者均是<span class="zhuanming">慧能</span>去世（<span class="zhuanming">唐玄宗</span><span class="zhuanming">先天</span>二年—七一三）幾十年之後的作品。請看它們的記載：<span class="shuming">法寶記</span>：「時<span class="zhuanming">印宗</span>問衆人：『汝總見風吹<i class="pageTag" onclick="viewPic('ZSK00444-001-L00025','2052855',this);" style="cursor:pointer;"> <span class="song">P25</span></i>幡於上頭，幡動否？』衆言見動，或言見風動，或言見幡動；不是幡動，是見動。如是問難不定。<span class="zhuanming">惠能</span>於座下立答：『法師！自是衆人妄想動與不動，非見（按：「見」，似應作風）幡動；法本無有動與不動。』法師聞説，驚愕忙（按：「忙」，應作「茫」）然。」</span> </p><p> <span class="font12 zhu"><span class="shuming">别傳</span>：「時囑正月十三日懸幡，諸人夜論幡義。法師（按：指<span class="zhuanming">印宗</span>）廊下隔壁而聽。初論幡者：『幡是無情，因風而動。』第二人難言：『風幡俱是無情，如何得動？』第三人：『因緣和合故，合動。』第四人言：『幡不動，風自動耳。』衆人諍論，喧喧不止。<span class="zhuanming">能大師</span>高聲止諸人曰：『幡無如餘種動，所言動者，人者心自動耳。』<span class="zhuanming">印宗法師</span>聞已，至明日講次欲畢，問大衆曰：『昨夜某房論義，在後者是誰？此人必禀承好師匠。』中有同房人云：『是<span class="zhuanming">新州</span><span class="zhuanming">盧行者</span>。』法師云：『請行者過房。』<span class="zhuanming">能</span>遂過房。……」</span> </p><p> <span class="font12 zhu">此外，成書於<span class="zhuanming">五代</span><span class="zhuanming">後周</span><span class="zhuanming">廣順</span>二年（<span class="zhuanming">南唐</span><span class="zhuanming">保大</span>十年—九五二）的<span class="shuming">祖堂集</span>（二○卷。爲<span class="zhuanming">南唐</span>治下<span class="zhuanming">泉州</span><span class="zhuanming">招慶院</span>禪僧<span class="zhuanming">静</span>﹑<span class="zhuanming">筠</span>二人合編。書中共收入自<span class="zhuanming">迦葉</span>以至<span class="zhuanming">唐</span>末﹑<span class="zhuanming">五代</span>禪僧二百餘人）卷二<span class="shuming">第三十三祖惠能和尚傳</span>裡，也講到了「風幡」這個「故事」：「<span class="zhuanming">印宗</span>……一日正講經，風雨猛動，見其幡動。法師問衆：『風動也？幡動也？』一個云風動，一個云幡動，各自相争，就講主證明。講主斷不得，却請行者斷。行者云：『不是風動，不是幡動。』講主云：『是什麽物動？』行者云：『仁者自心動。』從此，<span class="zhuanming">印宗</span>避席座位，……」</span> </p><p> <span class="font12 zhu">根據這些（特别是前兩種）記載，<span class="zhuanming">惠昕</span>本（<span class="zhuanming">契嵩</span>本﹑<span class="zhuanming">宗寶</span>本因之）遂把這一「故事」寫入<span class="shuming">壇經</span>：「時有<i class="pageTag" onclick="viewPic('ZSK00444-001-L00026','2052855',this);" style="cursor:pointer;"> <span class="song">P26</span></i>風吹旛動，一僧云旛動，一僧云風動。<span class="zhuanming">惠能</span>云：『非旛動﹑風動，人心自動。』<span class="zhuanming">印宗</span>聞之竦然。」</span> </p><p> <span class="font12 zhu">一個「故事」，不同記載，祇能表明：它是傳説，並非史實。其實，禪宗史上（從所謂的「拈花微笑」起）的許多「故事」，同佛經中的各種「故事」一樣，宗教傳説多於歷史事實。如果對於這類「故事」輒信以爲真，那就無異相信神怪了！</span> </p></div></div></div>
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校釋
<div class="wlghyzd_wzb_18"><div id="FCdiv1155499" key="1155499"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 壇經校釋 &gt; （一三） &gt; 校釋 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1155500" key="1155500"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-L00026','2052856',this);" style="cursor:pointer;"> <span class="song">P26</span></i><p class="font14" id="ZSK00444-001-BT0000036">校釋</p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="172">〔一〕</a>第一勿迷言定惠别　「惠」通「慧」。傳統教義：「定」屬止，「慧」屬觀，二者是有區别的。這裡説定慧無别，又顯示出<span class="zhuanming">慧能</span>對於「定慧」這種傳統範疇的釋義，也是與衆不同的。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="173">〔二〕</a>卽定是惠體，……此義卽是定惠等　<span class="shuming">神會語録</span>：「（一九）<span class="zhuanming">悊法師</span>問：『云何是定慧等義？』答曰：<i class="pageTag" onclick="viewPic('ZSK00444-001-L00027','2052856',this);" style="cursor:pointer;"> <span class="song">P27</span></i>『念不起，空無所有，卽名正定；以能見念不起﹑空無所有，卽名正慧。若得如是，卽定之時，名爲慧體；卽慧之時，卽是定用。卽定之時不異慧，卽慧之時不異定；卽定之時卽是慧，卽慧之時卽是定；卽定之時無有定，卽慧之時無有慧。何以故？性自如故。是名定慧等學。』」<span class="zhuanming">胡適</span>以此（以及以下各條）爲「内證」，便斷定「<span class="shuming">壇經</span>的主要部份是<span class="zhuanming">神會</span>所作」；因爲「<span class="shuming">壇經</span>中有許多部份和新發現的<span class="shuming">神會語録</span>完全相同」（見<span class="shuming">胡適論學近著</span>第一集卷二<span class="shuming">荷澤大師神會傳</span>六﹑<span class="shuming">神會與六祖壇經</span>。）發現學生著作中有與老師的著作内容相同者，不是得出學生抄襲老師的結論，而是相反！實在欠通。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="174">〔三〕</a>心不善　「心」有分别，故「不善」。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="175">〔四〕</a>心口俱善　「心口」如一，所以「俱善」。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="176">〔五〕</a>不離四相　「相」，謂形相，相狀。所謂「四相」，説有多種，諸如生﹑老﹑病﹑死，生﹑住﹑異﹑滅，行﹑住﹑坐﹑卧，成﹑住﹑壞﹑空，等等。這裡「四相」，當指：一﹑異﹑非一非異﹑亦一亦異；或者：我﹑人﹑衆生﹑壽者。争執「先後」，計較「勝負」，妄生「法我」（這裡的「法我」，意同「我法」），便是尚未遠離「四相」的表現。佛教認爲，「凡所有相，皆是虚妄。」應該遠離「四相」。</span> </p></div></div></div>
</>
校釋
<div class="wlghyzd_wzb_18"><div id="FCdiv1155502" key="1155502"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 壇經校釋 &gt; （一四） &gt; 校釋 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1155503" key="1155503"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-L00028','2052857',this);" style="cursor:pointer;"> <span class="song">P28</span></i><p class="font14" id="ZSK00444-001-BT0000038">校釋</p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="183">〔一〕</a>一行三昧　「三昧」，梵語，又云「三摩地」﹑「三摩提」，有「正定」﹑「等持」等含義。「一行三昧」，傳統意義，謂專於一行，修習正定。（「等持」，則爲平等持心，專於一境。）這裡，<span class="zhuanming">慧能</span>以「於一切時中，行﹑住﹑坐﹑卧，常行直心」來解釋「一行三昧」，則其意義，有異於傳統含義。這裡所謂的「直心」，也非通常意義上的「正直之心」，而是指的「真心」，卽真如﹑佛性。「常行直心」，亦卽常住「真如」，常契「佛性」。<span class="zhuanming">契嵩</span>曾謂：「一行三昧者，法界一相之謂也。」（<span class="shuming">鐔津文集</span>卷三<span class="shuming">六祖大師法寶壇經贊</span>）「法界一相」，意謂觀宇宙萬有舉體皆是真如之相（這裡的「相」，作「體性」解）。<span class="zhuanming">契嵩</span>的解釋，是有根據的。<span class="shuming">文殊師利所説摩訶般若波羅蜜經</span>卷下：「<span class="zhuanming">文殊師利</span>言：『世尊！云何名一<i class="pageTag" onclick="viewPic('ZSK00444-001-L00029','2052857',this);" style="cursor:pointer;"> <span class="song">P29</span></i>行三昧？』佛言：『法界一相，繫緣法界，是名一行三昧。』」則所謂「一行三昧」者，就是觀察「法界」（這裡的「法」，係指一切事物；「界」，乃體性義）。「法界」，亦卽一切事物——宇宙萬有的根本體性的唯「一」體「相」（這裡，「相」乃「性」義），一心「繫緣」於這一「法界」的「一相」上。<span class="zhuanming">契嵩</span>以「法界一相」來解釋「一行三昧」，可謂得<span class="zhuanming">慧能</span>「一行三昧」之真諦。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="184">〔二〕</a>常行直心是　<span class="zhuanming">惠昕</span>本﹑<span class="zhuanming">契嵩</span>本作：「常行一直心是也。」<span class="zhuanming">宗寶</span>本作：「常行直心是也。」</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="185">〔三〕</a>直心是道場　語見<span class="shuming">維摩經</span>（「净名」，卽「維摩」的意譯）<span class="shuming">菩薩品</span>第四：「佛告<span class="zhuanming">光嚴童子</span>：『汝行詣<span class="zhuanming">維摩詰</span>問疾。』<span class="zhuanming">光嚴</span>白佛言：『世尊！我不堪任詣彼問疾，所以者何？憶念我昔出<span class="zhuanming">毗耶離</span>大城，時<span class="zhuanming">維摩詰</span>方入城，我卽作禮而問言：居士從何所來？答我言：吾從道場來。我問道場者何所是？答曰：直心是道場，無虚假故；發行是道場，能辦事故；深心是道場，增益功德故；菩提心是道場，無錯謬故；……（按：以下一連列舉了三十一個「××是道場」）故我不任詣彼問疾。』」</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="186">〔四〕</a>直心是净土　語見<span class="shuming">維摩經</span><span class="shuming">佛國品</span>第一：「爾時長者子<span class="zhuanming">寶積</span>……白佛言：『……唯願世尊説諸菩薩净土之行。』佛言：『善哉<span class="zhuanming">寶積</span>！乃能爲諸菩薩問於如來净土之行，諦聽諦聽！……<span class="zhuanming">寶積</span>當知：直心是菩薩净土，菩薩成佛時，不諂衆生來生其國；深心是菩薩净土，菩薩成佛時，具足功德衆生來生其國；大乘心是菩薩净土，菩薩成佛時，大乘衆生來生其國；……（按：以下一連列舉了十八個「××是菩薩净土」）。』」</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="187">〔五〕</a><span class="zhuanming">維摩詰</span>不合呵<span class="zhuanming">舍利弗</span>宴坐林中　語見<span class="shuming">維摩經</span><span class="shuming">弟子品第三</span>：「爾時長者<span class="zhuanming">維摩詰</span>自念寢疾於牀，世<i class="pageTag" onclick="viewPic('ZSK00444-001-L00030','2052857',this);" style="cursor:pointer;"> <span class="song">P30</span></i>尊大大慈，寧不垂愍。佛知其意，卽告<span class="zhuanming">舍利弗</span>：『汝行詣<span class="zhuanming">維摩詰</span>問疾。』<span class="zhuanming">舍利弗</span>白佛言：『世尊！我不堪任詣彼問疾，所以者何？憶念我昔曾於林中宴坐樹下，時<span class="zhuanming">維摩詰</span>來謂我言：唯！<span class="zhuanming">舍利弗</span>，不必是坐爲宴坐也。夫宴坐者，不於三界現身意，是爲宴坐；不起滅定而現諸威儀，是爲宴坐；不捨道法而現凡夫事，是爲宴坐；心不住内，亦不在外，是爲宴坐；於諸見不動而修行三十七道品，是爲宴坐；不斷煩惱而入涅槃，是爲宴坐。若能如是坐者，佛所印可。時我﹑世尊，聞説是語，默然而止，不能加報。故我不任詣彼問疾。』」</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="188">〔六〕</a>卽有數百般以如此教道者　<span class="zhuanming">惠昕</span>等三本均作：「如此者衆，如是相教。」</span> </p></div></div></div>
</>
校釋
<div class="wlghyzd_wzb_18"><div id="FCdiv1155505" key="1155505"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 壇經校釋 &gt; （一五） &gt; 校釋 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1155506" key="1155506"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-L00030','2052858',this);" style="cursor:pointer;"> <span class="song">P30</span></i><p class="font14" id="ZSK00444-001-BT0000040">校釋</p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="190">〔一〕</a>有燈卽有光，無燈卽無光　<span class="zhuanming">惠昕</span>本作「有燈卽光，無燈不光」，反不如<span class="zhuanming">法海</span>本的文字通順。</span> </p></div></div></div>
</>
（四七）
<div class="wlghyzd_wzb_18"><div id="FCdiv1155509" key="1155509"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 壇經校釋 &gt; （四七） </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1155510" key="1155510"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-L00098','619014',this);" style="cursor:pointer;"> <span class="song">P98</span></i><p class="font20" id="ZSK00444-001-BT0000103">（四七）</p><p> <span>大師言：「十弟子！已後傳法，遞相教授一卷<span class="shuming">壇經</span></span> <span class="font12 zhu">原本壇作檀，</span> <span>不失本宗<a class="zhuhao" href="#680" id="677">〔一〕</a>。不禀授<span class="shuming">壇經</span></span> <span class="font12 zhu">原本壇作檀，</span> <span>非我宗旨。如今得了，遞代流行。得遇<span class="shuming">壇經</span>者</span> <span class="font12 zhu">原本壇作檀，</span> <span>如見吾親授<a class="zhuhao" href="#681" id="678">〔二〕</a>。」拾僧得教授已，寫爲<span class="shuming">壇經</span></span> <span class="font12 zhu">原本壇作檀，</span> <span>遞代流行</span> <span class="font12 zhu">原本代作伐，</span> <span>得者必當見性<a class="zhuhao" href="#682" id="679">〔三〕</a>。</span> </p></div></div></div>
</>
一
<div class="wlghyzd_wzb_18"><div id="FCdiv671771" key="671771"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 序言 &gt; 一 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv8676" key="8676"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-D00001','618960',this);" style="cursor:pointer;"> <span class="song">P1</span></i><p class="font20" id="ZSK00444-001-BT0000003">一</p><p> <span>按照佛教的傳統説法，佛教的禪宗，是由<span class="zhuanming">印度</span>傳來的。在<span class="zhuanming">印度</span>，自<span class="zhuanming">摩訶迦葉</span>以至<span class="zhuanming">菩提達磨</span>，「師資相承」，二十八代，這就是所謂的「西天二十八代」祖師説。在<span class="zhuanming">中國</span>，自<span class="zhuanming">菩提達磨</span>以至<span class="zhuanming">慧能</span>，「師資相承」，共有六代，這就是所謂的「東土六代」祖師説（所以<span class="zhuanming">慧能</span>被稱爲「六祖」）。其實，這種説法，只不過是一種宗教傳説而已。核實而論，<span class="zhuanming">中國</span>佛教的禪宗，是由<span class="zhuanming">慧能</span>創始的；<span class="zhuanming">慧能</span>以前，只有禪學，並無禪宗。（因而，通常所謂禪宗中的「南宗」﹑「北宗」之説，也只不過是一種習而不察的傳説而已。對此，可以參看拙著<span class="shuming">隋唐佛教</span>第四章第四節。）</span> </p><p> <span><span class="zhuanming">慧能</span>（六三八—七一三）創立了禪宗，而<span class="zhuanming">慧能</span>之後，禪宗却又有了很大的發展和演變。<span class="zhuanming">慧能</span>之禪，樸質無文，不加緣飾，徑直倡導「明心見性」，亦即所謂「直指人心」，「見性成佛」。<span class="zhuanming">慧能</span>之後的禪宗，雖仍講究「明心見性」，却平添了許多枝蔓。</span> </p><p> <span><span class="zhuanming">晚唐</span>﹑<span class="zhuanming">五代</span>的禪宗五家，雖也都以「明心見性」相標榜，但却宗風不同，門庭各異。「機鋒」﹑「棒喝」之類飽含蒙昧主義的東西，隨着五家的興起而逐漸取代了<span class="zhuanming">慧能</span>之世的比較樸素的「直指」。禪宗思想及其宗風，於是爲之一變。</span> </p><i class="pageTag" onclick="viewPic('ZSK00444-001-D00002','618960',this);" style="cursor:pointer;"> <span class="song">P2</span></i><p> <span>入<span class="zhuanming">宋</span>之後，儒士﹑文僧，向禪者多，不僅<span class="shuming">語録</span>日繁，而且大型<span class="shuming">燈録</span>也相繼出現。「不立文字」的禪宗，一變而爲「不離文字」的禪宗。禪宗思想及其宗風，於是又爲之一變。與此同時，又出現了所謂「拈古」﹑「頌古」——以「拈」﹑「頌」古代的各種「公案」（總數號稱「千七百則」，一般「拈」﹑「頌」者則爲「百則」），取代了「直指」與「參究」。禪宗思想及其宗風，於是又爲之一變。<span class="zhuanming">北宋</span><span class="zhuanming">克勤</span>，創作<span class="shuming">評唱</span>，致使禪宗由「直指人心」而演變到「繞路説禪」（<span class="zhuanming">克勤</span>語）。禪宗思想及其宗風，於是又爲之一變。<span class="zhuanming">南宋</span><span class="zhuanming">宗杲</span>，提倡「看話禪」（「參話頭」——禪宗之「參話頭」，並非始於<span class="zhuanming">宗杲</span>，<span class="zhuanming">宗杲</span>只不過是加意提倡而已），把禪宗引向了更加蒙昧主義的道路。禪宗思想及其宗風，於是又爲之一大變。</span> </p><p> <span><span class="zhuanming">元</span>﹑<span class="zhuanming">明</span>﹑<span class="zhuanming">清</span>代，禪宗的主要流派，雖然仍在勉强維持其門庭，但多是在步前人後塵，拾古人餘唾，陳陳相因，每況愈下。甚至變「參」禪爲「唸」禪（變「參」話頭爲「唸」話頭），終而至於由禪入净（完全走向<span class="zhuanming">慧能</span>禪的反面），徒有禪名。</span> </p><p> <span>所以，<span class="zhuanming">慧能</span>創立了禪宗，但他并不等於禪宗；同樣，禪宗是由<span class="zhuanming">慧能</span>創立的，但它也決不等於<span class="zhuanming">慧能</span>。兩者之間，在其基本思想上，卽：世界觀上的「真心」一元論——「真如緣起」論，解脱論上的佛性論，宗教實踐上的頓悟思想，是大致相同的。但是，如上所述，隨着時移勢易，兩者之間，却又有着許多的不同。這些不同，正標誌着<span class="zhuanming">慧能</span>以後禪宗的發展和演變。</span> </p></div></div></div>
</>
（四八）
<div class="wlghyzd_wzb_18"><div id="FCdiv1155513" key="1155513"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 壇經校釋 &gt; （四八） </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1155514" key="1155514"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-L00100','619015',this);" style="cursor:pointer;"> <span class="song">P100</span></i><p class="font20" id="ZSK00444-001-BT0000105">（四八）</p><p> <span>大師<span class="zhuanming">先天</span>二年八月三日滅度。七月八日，唤門人告别。大師<span class="zhuanming">先天</span>元年</span> <span class="font12 zhu">原本無先字</span> <span>於<span class="zhuanming">新州</span><span class="zhuanming">國恩寺</span>造塔</span> <span class="font12 zhu">原本新作󵻨，</span> <span>至<span class="zhuanming">先天</span>二年七月告别。大師言：「汝衆近前，吾至八月</span> <span class="font12 zhu">原本吾作五，</span> <span>欲離世間，汝等有疑早問，爲汝破疑</span> <span class="font12 zhu">原本汝作外，</span> <span>當令迷盡，使汝安樂</span> <span class="font12 zhu">原本汝作與。</span> <span>吾若去後，無人教汝</span> <span class="font12 zhu">原本人作入，汝作與。</span> <span>」<span class="zhuanming">法海</span>等聞已，涕淚悲泣，唯有<span class="zhuanming">神會</span>不動，亦不悲泣。六祖言：「<span class="zhuanming">神會</span>小僧，却得善不善等</span> <span class="font12 zhu">原本無不善二字，</span> <span>毁譽不動。餘者不得</span> <span class="font12 zhu">原本餘作除，</span> <span>數年山中，更修何道<a class="zhuhao" href="#689" id="683">〔一〕</a>？汝今悲泣，更有阿誰憂吾不知去處在？若不知去處，終不别汝。汝等悲泣，卽不知吾去處</span> <span class="font12 zhu">原本無去字；</span> <span>若知去處，卽不悲泣。性本無生無滅</span> <span class="font12 zhu">原本本作聽，</span> <span>無去無來。汝等盡坐</span> <span class="font12 zhu">原本坐作座，</span> <span>吾與汝一偈——<span class="shuming">真假動静偈</span></span> <span class="font12 zhu">原本汝作如，静作净，</span> <span>汝等盡誦取</span> <span class="font12 zhu">原本汝作與。</span> <span>見此偈意，與吾意同</span> <span class="font12 zhu">原本與作汝，吾下無意字；</span> <span>依此修行</span> <span class="font12 zhu">原本依作與，</span> <span>不失宗旨。」僧衆禮拜，請大師留偈，敬心受持</span> <span class="font12 zhu">原本持作特。</span> <span>偈曰：</span> </p><p> <span>一切無有真，不以見於真，若見於真者</span> <span class="font12 zhu">原本於作衣，</span> <span>是見盡非真。</span> </p><p> <span>若能自有真，離假卽心真，自心不離假，無真何處真<a class="zhuhao" href="#690" id="684">〔二〕</a>。</span> </p><i class="pageTag" onclick="viewPic('ZSK00444-001-L00101','619015',this);" style="cursor:pointer;"> <span class="song">P101</span></i><p> <span>有情卽解動</span> <span class="font12 zhu">原本情作性，</span> <span>無情卽不動</span> <span class="font12 zhu">原本情作性，</span> <span>若修不動行，同無情不動。</span> </p><p> <span>若見真不動，動上有不動，不動是不動，無情無佛種</span> <span class="font12 zhu">原本種作衆<a class="zhuhao" href="#691" id="685">〔三〕</a>。</span> </p><p> <span>能善分别相，第一義不動，若悟作此見，則是真如用<a class="zhuhao" href="#692" id="686">〔四〕</a>。</span> </p><p> <span>報諸學道者，努力須用意，莫於大乘門，却執生死智。</span> </p><p> <span>前頭人相應，卽共論佛義</span> <span class="font12 zhu">原本義作語，</span> <span>若實不相應，合掌令歡喜</span> <span class="font12 zhu">原本喜作善。</span> </p><p> <span>此教本無諍，無諍失道意<a class="zhuhao" href="#693" id="687">〔五〕</a>，執迷諍法門，自性入生死<a class="zhuhao" href="#694" id="688">〔六〕</a>。</span> </p></div></div></div>
</>
（四五）
<div class="wlghyzd_wzb_18"><div id="FCdiv1155517" key="1155517"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 壇經校釋 &gt; （四五） </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1155518" key="1155518"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-L00091','619012',this);" style="cursor:pointer;"> <span class="song">P91</span></i><p class="font20" id="ZSK00444-001-BT0000099">（四五）</p><p> <span>大師遂唤門人<span class="zhuanming">法海</span>﹑<span class="zhuanming">志誠</span>﹑<span class="zhuanming">法達</span>﹑<span class="zhuanming">智常</span>﹑<span class="zhuanming">志通</span><a class="zhuhao" href="#644" id="631">〔一〕</a>﹑<span class="zhuanming">志徹</span><a class="zhuhao" href="#645" id="632">〔二〕</a>﹑<span class="zhuanming">志道</span><a class="zhuhao" href="#646" id="633">〔三〕</a>﹑<span class="zhuanming">法珍</span><a class="zhuhao" href="#647" id="634">〔四〕</a>﹑<span class="zhuanming">法如</span><a class="zhuhao" href="#648" id="635">〔五〕</a>﹑<span class="zhuanming">神會</span><a class="zhuhao" href="#649" id="636">〔六〕</a>，大師言：「汝等拾弟子近前，汝等不同餘人，吾滅度後<a class="zhuhao" href="#650" id="637">〔七〕</a>，汝各爲一方頭，<i class="pageTag" onclick="viewPic('ZSK00444-001-L00092','619012',this);" style="cursor:pointer;"> <span class="song">P92</span></i>吾教汝説法，不失本宗。舉三科法門</span> <span class="font12 zhu">原本無三字，</span> <span>動用三十六對</span> <span class="font12 zhu">原本無用字，</span> <span>出没卽離兩邊，説一切法，莫離於性相。若有人問法，出語盡雙，皆取法對<a class="zhuhao" href="#651" id="638">〔八〕</a>，來去相因，究竟二法</span> <span class="font12 zhu">（按：「二法」，泛指生滅﹑有無﹑常斷﹑染净﹑來去等等「二」相之「法」）</span> <span>盡除，更無去處。三科法門者，蔭﹑界﹑入。蔭，是五蔭<a class="zhuhao" href="#652" id="639">〔九〕</a>；界，是十八界</span> <span class="font12 zhu">原本無是字；</span> <span>入，是十二入。何名五蔭？色蔭﹑受蔭﹑想蔭</span> <span class="font12 zhu">原本想作相﹑</span> <span>行蔭﹑識蔭是。何名十八界？六塵，六門<a class="zhuhao" href="#653" id="640">〔一○〕</a>，六識。何名十二入？外六塵，中六門。何名六塵？色﹑聲﹑香﹑味﹑</span> <span class="font12 zhu">原本味作末</span> <span>觸﹑法是</span> <span class="font12 zhu">原本觸作獨。</span> <span>何名六門？眼﹑耳﹑鼻﹑舌﹑身﹑意是。法性起六識：眼識，耳識，鼻識，舌識，身識，意識。六門﹑六塵。自性含萬法，名爲藏識<a class="zhuhao" href="#654" id="641">〔一一〕</a>。思量卽轉識<a class="zhuhao" href="#655" id="642">〔一二〕</a>。生六識，出六門，六塵<a class="zhuhao" href="#656" id="643">〔一三〕</a>，是三六﹑十八。由自性邪，起十八邪；若自性正</span> <span class="font12 zhu">原本若作含，無正字，</span> <span>起十八正。若惡用卽衆生</span> <span class="font12 zhu">原本若作含，</span> <span>善用卽佛。用由何等</span> <span class="font12 zhu">原本由作油？</span> <span>由自性</span> <span class="font12 zhu">原本由作油。」</span> </p></div></div></div>
</>
（四六）
<div class="wlghyzd_wzb_18"><div id="FCdiv1155521" key="1155521"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 壇經校釋 &gt; （四六） </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1155522" key="1155522"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-L00095','619013',this);" style="cursor:pointer;"> <span class="song">P95</span></i><p class="font20" id="ZSK00444-001-BT0000101">（四六）</p><p> <span>對。外境無情對有五<a class="zhuhao" href="#667" id="657">〔一〕</a>：天與地對，日與月對，暗與明對，陰與陽對，水與火對。語與言對﹑法與相對有十二<a class="zhuhao" href="#668" id="658">〔二〕</a>：有爲﹑無爲對<a class="zhuhao" href="#669" id="659">〔三〕</a>，有色﹑無色對，有相﹑無相對，有漏﹑無漏對，色與空對，動與静對</span> <span class="font12 zhu">原本静作净，</span> <span>清與濁對，凡與聖對</span> <span class="font12 zhu">原本聖作性，</span> <span>僧與俗對，老與少對，大與小對</span> <span class="font12 zhu">原本重大﹑小字，</span> <span>長與短對，高與下對。</span> </p><i class="pageTag" onclick="viewPic('ZSK00444-001-L00096','619013',this);" style="cursor:pointer;"> <span class="song">P96</span></i><p> <span>自性起用對有十九對</span> <span class="font12 zhu">原本性下有居字<a class="zhuhao" href="#670" id="660">〔四〕</a>：</span> <span>邪與正對，癡與惠對，愚與智對，亂與定對，戒與非對，直與曲對</span> <span class="font12 zhu">原本曲作典，</span> <span>實與虚對，嶮與平對，煩惱與菩提對，慈與害對</span> <span class="font12 zhu">原本害作空，</span> <span>喜與瞋對，捨與慳對，進與退對，生與滅對，常與無常對，法身與色身對，化身與報身對，體與用對，性與相對，有情﹑無親對</span> <span class="font12 zhu">原本情作清<a class="zhuhao" href="#671" id="661">〔五〕</a>。</span> </p><p> <span>言語與法相，有十二對；内外境有無五對</span> <span class="font12 zhu">恐當作外境無情有五對；</span> <span>三身有三對</span> <span class="font12 zhu">恐當作自性起用有十九對。</span> <span>都合成三十六對<a class="zhuhao" href="#672" id="662">〔六〕</a>法也。此三十六對法，解用通一切經，出入卽離兩邊。如何自性起用﹑三十六對？共人言語，出外，於相離相</span> <span class="font12 zhu">原本於下無相字；</span> <span>入内，於空離空。著空，卽惟長無明</span> <span class="font12 zhu">原本明作名；</span> <span>著相，卽惟長邪見</span> <span class="font12 zhu">原本無卽﹑長二字。</span> <span>謗法：直言「不用文字」。既言「不用文字」，人不合言語；言語卽是文字<a class="zhuhao" href="#673" id="663">〔七〕</a>！自性上説空，正語言本性，不空迷自惑，語言除故<a class="zhuhao" href="#674" id="664">〔八〕</a>。暗不自暗，以明故暗</span> <span class="font12 zhu">原本明作名；</span> <span>暗不自暗</span> <span class="font12 zhu">可疑，此句恐當作明不自明，以暗故明。</span> <span>以明變暗</span> <span class="font12 zhu">原本明作名，變恐當作顯<a class="zhuhao" href="#675" id="665">〔九〕</a>，</span> <span>以暗現明，來去相因。三十六對，亦復如是</span> <span class="font12 zhu">此一段誤脱不少，難訂正，當從<span class="zhuanming">興聖寺</span>本<a class="zhuhao" href="#676" id="666">〔一○〕</a>。</span> </p></div></div></div>
</>
（四三）
<div class="wlghyzd_wzb_18"><div id="FCdiv1155530" key="1155530"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 壇經校釋 &gt; （四三） </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1155531" key="1155531"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-L00087','619010',this);" style="cursor:pointer;"> <span class="song">P87</span></i><p class="font20" id="ZSK00444-001-BT0000095">（四三）</p><p> <span>時有一僧名<span class="zhuanming">智常</span><a class="zhuhao" href="#619" id="613">〔一〕</a>，來<span class="zhuanming">漕溪山</span>，禮拜和尚，問四乘法義</span> <span class="font12 zhu">原本問作聞<a class="zhuhao" href="#620" id="614">〔二〕</a>。</span> <span><span class="zhuanming">智常</span>問和尚曰</span> <span class="font12 zhu">原本問作聞：</span> <span>「佛説三乘，又言最上乘，弟子不解，望爲教示」</span> <span class="font12 zhu">原本教作敬。</span> <span><span class="zhuanming">惠能大師</span>曰：「汝<i class="pageTag" onclick="viewPic('ZSK00444-001-L00088','619010',this);" style="cursor:pointer;"> <span class="song">P88</span></i>自身心見<a class="zhuhao" href="#621" id="615">〔三〕</a>，莫著外法相，元無四乘法，人心不量四，等法有四乘<a class="zhuhao" href="#622" id="616">〔四〕</a>：見聞讀誦是小乘，悟法解義是中乘</span> <span class="font12 zhu">原本無法字，</span> <span>依法修行是大乘</span> <span class="font12 zhu">原本依作衣，</span> <span>萬法盡通﹑萬行俱備</span> <span class="font12 zhu">原本行作幸﹑</span> <span>一切無雜</span> <span class="font12 zhu">原本雜作離﹑</span> <span>但離法相﹑作無所得</span> <span class="font12 zhu">原本得作德<a class="zhuhao" href="#623" id="617">〔五〕</a>，</span> <span>是最上乘<a class="zhuhao" href="#624" id="618">〔六〕</a>。最上乘是最上行義</span> <span class="font12 zhu">原本乘上無最上二字，</span> <span>不在口諍。汝須自修，莫問吾也</span> <span class="font12 zhu">原本吾作悟。</span> </p></div></div></div>
</>
（四四）
<div class="wlghyzd_wzb_18"><div id="FCdiv1155542" key="1155542"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 壇經校釋 &gt; （四四） </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1155543" key="1155543"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-L00090','619011',this);" style="cursor:pointer;"> <span class="song">P90</span></i><p class="font20" id="ZSK00444-001-BT0000097">（四四）</p><p> <span>又有一僧名<span class="zhuanming">神會</span>，<span class="zhuanming">南陽</span>人也<a class="zhuhao" href="#628" id="625">〔一〕</a>。至<span class="zhuanming">漕溪山</span>禮拜，問言：「和尚坐禪</span> <span class="font12 zhu">原本坐作座，</span> <span>見亦不見？」大師起把，打<span class="zhuanming">神會</span>三下，却問<span class="zhuanming">神會</span>：「吾打汝，痛不痛？」<span class="zhuanming">神會</span>答言：「亦痛亦不痛。」六祖言曰：「吾亦見亦不見。」<span class="zhuanming">神會</span>又問大師：「何以亦見亦不見？」大師言：「吾亦見者</span> <span class="font12 zhu">原本無者字，</span> <span>常見自過患，故云亦見。亦不見者，不見天﹑地﹑人過罪。所以亦見亦不見也</span> <span class="font12 zhu">原本不下無見字。</span> <span>汝亦痛亦不痛如何？」<span class="zhuanming">神會</span>答曰：「若不痛，卽同無情木石；若痛，卽同凡夫</span> <span class="font12 zhu">原本無夫字，</span> <span>卽起於恨。」大師言：「<span class="zhuanming">神會</span>向前，見不見是兩邊，痛不痛是生滅</span> <span class="font12 zhu">原本無不痛二字。</span> <span>汝自性且不見，敢來弄人。」<span class="zhuanming">神會</span>禮拜</span> <span class="font12 zhu">原本神會作禮拜，</span> <span>更不敢言</span> <span class="font12 zhu">原本無敢字。</span> <span>大師又言</span> <span class="font12 zhu">原本無又字：</span> <span>「汝心迷不見，問善知識覓路；汝心悟自見</span> <span class="font12 zhu">原本汝作以，</span> <span>依法修行。汝自迷不見自心</span> <span class="font12 zhu">原本迷作名，</span> <span>却來問<span class="zhuanming">惠能</span>見否？吾不自知，代汝迷不得；汝若自見，代得吾迷<a class="zhuhao" href="#629" id="626">〔二〕</a>，何不自修，問吾見否。」<span class="zhuanming">神會</span>作禮，便爲門人，不離<span class="zhuanming">漕溪山</span>中，常在左右<a class="zhuhao" href="#630" id="627">〔三〕</a>。</span> </p></div></div></div>
</>
壇經校釋
<div class="wlghyzd_wzb_18"><div id="FCdiv671774" key="671774"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 壇經校釋 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv671775" key="671775"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-L00001','618967',this);" style="cursor:pointer;"> <span class="song">P1</span></i><p class="font20" id="ZSK00444-001-BT0000010"><b>南宗頓教最上大乘摩訶般若波羅蜜經六祖惠能大師於韶州大梵寺施法壇經<a class="zhuhao" href="#25" id="17">〔一〕</a></b></p><p> <span class="font12 xiaozhu">兼受無相戒弘法弟子</span> <span class="font12 zhu">法海集記<a class="zhuhao" href="#26" id="18">〔二〕</a></span> </p></div></div></div>
</>
（一）
<div class="wlghyzd_wzb_18"><div id="FCdiv671778" key="671778"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 壇經校釋 &gt; （一） </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv671779" key="671779"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-L00001','618968',this);" style="cursor:pointer;"> <span class="song">P1</span></i><p class="font20" id="ZSK00444-001-BT0000011">（一）</p><p> <span><span class="zhuanming">惠能大師</span><a class="zhuhao" href="#27" id="19">〔三〕</a>，於<span class="zhuanming">大梵寺</span>講堂中，昇高座，説摩訶般若波羅蜜法<a class="zhuhao" href="#28" id="20">〔四〕</a>，授無相戒</span> <span class="font12 zhu">原本授作受<a class="zhuhao" href="#29" id="21">〔五〕</a>。</span> <span>其時座下僧尼﹑道俗一萬餘人<a class="zhuhao" href="#30" id="22">〔六〕</a>，<span class="zhuanming">韶州</span>刺史<span class="zhuanming">韋璩</span></span> <span class="font12 zhu">原本韋璩作等據<a class="zhuhao" href="#31" id="23">〔七〕</a></span> <span>及諸官寮三十餘人，儒士三十餘人</span> <span class="font12 zhu">原本無三十字<a class="zhuhao" href="#32" id="24">〔八〕</a>，</span> <span>同請大師説摩訶般若波羅蜜法。刺史遂令門人<span class="zhuanming">法海</span>集記，流行後代</span> <span class="font12 zhu">原本代作伐，</span> <span>與學道者承此宗旨，遞相傳授，有所依</span> <span class="font12 zhu">原本依作於</span> <span>約，以爲稟承，説此<span class="shuming">壇經</span>。</span> </p></div></div></div>
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參考書目
<div class="wlghyzd_wzb_18"><div id="FCdiv671938" key="671938"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 參考書目 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv671939" key="671939"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-D00020','618965',this);" style="cursor:pointer;"> <span class="song">P20</span></i><p class="font20" id="ZSK00444-001-BT0000008"><b>參考書目</b></p><p> <span><span class="shuming">華嚴經</span>　<span class="shuming">禪源諸詮集都序</span></span> </p><p> <span><span class="shuming">大般涅槃經</span>　<span class="shuming">歷代法寶記</span></span> </p><p> <span><span class="shuming">法華經</span>　<span class="shuming">祖堂集</span></span> </p><p> <span><span class="shuming">金剛經</span>　<span class="shuming">宗鏡録</span></span> </p><p> <span><span class="shuming">維摩經</span>　<span class="shuming">宋高僧傳</span></span> </p><p> <span><span class="shuming">楞伽經</span>　<span class="shuming">景德傳燈録</span></span> </p><p> <span><span class="shuming">楞嚴經</span>　<span class="shuming">傳法正宗記</span></span> </p><p> <span><span class="shuming">梵網經</span>　<span class="shuming">五燈會元</span></span> </p><p> <span><span class="shuming">大乘起信論</span>　<span class="shuming">雲棲法彙</span></span> </p><p> <span><span class="shuming">成唯識論</span>　<span class="shuming">紫柏全集</span></span> </p><p> <span><span class="shuming">神會語録</span>　<span class="shuming">憨山夢游集</span></span> </p><p> <span><span class="shuming">寶林傳</span>　<span class="shuming">指月録</span></span> </p><p> <span><span class="shuming">圓覺經疏鈔</span></span> </p><i class="pageTag" onclick="viewPic('ZSK00444-001-D00021','618965',this);" style="cursor:pointer;"> <span class="song">P21</span></i><p> <span><span class="zhuanming">丁福保</span>：<span class="shuming">六祖大師法寶壇經箋注</span></span> </p><p> <span><span class="zhuanming">胡適</span>：<span class="song">1</span><span class="shuming">神會傳</span>；<span class="song">2</span><span class="shuming">壇經考之一</span>（<span class="shuming">跋曹溪大師别傳</span>）；<span class="song">3</span><span class="shuming">壇經考之二</span>（<span class="shuming">記北宋本的六祖壇經</span>）</span> </p><p> <span><span class="zhuanming">印順</span>：<span class="shuming">中國禪宗史</span></span> </p><p> <span><span class="zhuanming">宇井伯壽</span>：<span class="shuming">禪宗史研究</span></span> </p><p> <span><span class="zhuanming">阿部肇一</span>：<span class="shuming">中國禪宗史之研究</span></span> </p><p> <span><span class="zhuanming">忽滑谷快天</span>：<span class="shuming">禪學思想史</span></span> </p><p> <span><span class="zhuanming">柳田聖山</span>：<span class="shuming">初期之禪史二</span></span> </p><p> <span><span class="zhuanming">篠原壽雄</span>﹑<span class="zhuanming">田中良昭</span>：<span class="shuming">敦煌佛典與禪</span></span> </p><p> <span><span class="zhuanming">石井修道</span>：<span class="shuming">伊藤隆壽氏發現之真福寺文庫所藏之「六祖壇經」之紹介</span></span> </p></div></div></div>
</>
四
<div class="wlghyzd_wzb_18"><div id="FCdiv8687" key="8687"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 序言 &gt; 四 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv8688" key="8688"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-D00017','618963',this);" style="cursor:pointer;"> <span class="song">P17</span></i><p class="font20" id="ZSK00444-001-BT0000006">四</p><p> <span>應<span class="zhuanming">中華書局</span>約，撰寫<span class="shuming">壇經校釋</span>。因限於學力，囿於見聞，錯誤之處，在所難免。尚望方家，惠予指正。</span> </p><p> <span class="font12 zhu">郭朋　一九八二年五月</span> </p></div></div></div>
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（五一）
<div class="wlghyzd_wzb_18"><div id="FCdiv1155556" key="1155556"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 壇經校釋 &gt; （五一） </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1155557" key="1155557"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-L00106','619018',this);" style="cursor:pointer;"> <span class="song">P106</span></i><p class="font20" id="ZSK00444-001-BT0000111">（五一）</p><p> <span>六祖後至八月三日，食後，大師言：「汝等著位坐</span> <span class="font12 zhu">原本著作善，坐作座，</span> <span>吾今共汝等别</span> <span class="font12 zhu">原本吾作五，汝作與。</span> <span>」<span class="zhuanming">法海</span>問言</span> <span class="font12 zhu">原本問作聞：</span> <span>「此頓教法傳授<a class="zhuhao" href="#718" id="713">〔一〕</a>，從上已來，至今幾代</span> <span class="font12 zhu">原本代作伐？</span> <span>」六祖言：「初傳授七佛<a class="zhuhao" href="#719" id="714">〔二〕</a>，<span class="zhuanming">釋迦牟尼</span>佛第七，<span class="zhuanming">大迦葉</span>第八，<span class="zhuanming">阿難</span>第九，<span class="zhuanming">末田地</span></span> <span class="font12 zhu">原本末作未</span> <span>第十，<span class="zhuanming">商那和修</span>第十一，<span class="zhuanming">優婆掬多</span>第十二，<span class="zhuanming">提多迦</span>第十三，<span class="zhuanming">佛陁難提</span>第十四，<span class="zhuanming">佛陁蜜多</span>第十五，<span class="zhuanming">脇比<i class="pageTag" onclick="viewPic('ZSK00444-001-L00107','619018',this);" style="cursor:pointer;"> <span class="song">P107</span></i>丘</span>第十六，<span class="zhuanming">富那奢</span>第十七，<span class="zhuanming">馬鳴</span>第十八，<span class="zhuanming">毗羅尊者</span>第十九</span> <span class="font12 zhu">原本尊作長，</span> <span><span class="zhuanming">龍樹</span>第二十，<span class="zhuanming">迦那提婆</span>第二十一，<span class="zhuanming">羅睺羅</span>第二十二，<span class="zhuanming">僧伽那提</span>第二十三，<span class="zhuanming">僧伽耶舍</span></span> <span class="font12 zhu">原本耶作那</span> <span>第二十四，<span class="zhuanming">鳩摩羅馱</span>第二十五，<span class="zhuanming">闍耶多</span>第二十六，<span class="zhuanming">婆須盤多</span>第二十七，<span class="zhuanming">摩拏羅</span>第二十八，<span class="zhuanming">鶴勒那</span>第二十九，<span class="zhuanming">師子比丘</span>第三十，<span class="zhuanming">舍那婆斯</span>第三十一，<span class="zhuanming">優婆崛多</span>第三十二，<span class="zhuanming">僧伽羅</span>第三十三，<span class="zhuanming">須婆蜜多</span>第三十四，<span class="zhuanming">南天竺國</span>王子第三子<span class="zhuanming">菩提達摩</span>第三十五<a class="zhuhao" href="#720" id="715">〔三〕</a>，<span class="zhuanming">唐國</span>僧<span class="zhuanming">惠可</span><a class="zhuhao" href="#721" id="716">〔四〕</a>第三十六，<span class="zhuanming">僧璨</span>第三十七，<span class="zhuanming">道信</span>第三十八，<span class="zhuanming">弘忍</span>第三十九，<span class="zhuanming">惠能</span>自身當今受法第四十</span> <span class="font12 zhu">原本四十作十四。</span> <span>」大師言：「今日已後，遞相傳授，須有依約，莫失宗旨。」<a class="zhuhao" href="#722" id="717">〔五〕</a></span> </p></div></div></div>
</>
凡例
<div class="wlghyzd_wzb_18"><div id="FCdiv8691" key="8691"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 凡例 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv8692" key="8692"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-D00018','618964',this);" style="cursor:pointer;"> <span class="song">P18</span></i><p class="font20" id="ZSK00444-001-BT0000007"><b>凡例</b></p><p> <span>一﹑本<span class="shuming">校釋</span>以<span class="zhuanming">日本</span>學者<span class="zhuanming">鈴木貞太郎</span>﹑<span class="zhuanming">公田連太郎</span>校訂的<span class="zhuanming">敦煌</span>寫本——<span class="zhuanming">法海</span>本<span class="shuming">壇經</span>（收入<span class="zhuanming">日本</span><span class="shuming">大正新修大藏經</span>裡的，是未分節段的原本；收入<span class="zhuanming">民國</span><span class="shuming">普慧大藏經</span>裡的，則是<span class="zhuanming">鈴木</span>﹑<span class="zhuanming">公田</span>的校訂本）爲底本（以下簡稱<span class="zhuanming">鈴木</span>校本）。參照<span class="zhuanming">惠昕</span>﹑<span class="zhuanming">契嵩</span>﹑<span class="zhuanming">宗寶</span>三個改編本<span class="shuming">壇經</span>（分别簡稱<span class="zhuanming">惠昕</span>本﹑<span class="zhuanming">契嵩</span>本﹑<span class="zhuanming">宗寶</span>本）進行校訂。<span class="zhuanming">惠昕</span>本<span class="shuming">壇經</span>，還有一個<span class="zhuanming">日本</span><span class="zhuanming">興聖寺</span>的校改本，本<span class="shuming">校釋</span>引用時，沿稱<span class="zhuanming">興聖寺</span>本。</span> </p><p> <span>二﹑校訂方面：以<span class="zhuanming">鈴木</span>校本爲底本，該校本間或有不够確切的地方，則酌予指出和改正；個别該校改而該校本未加校改的，則酌予校改。</span> </p><p> <span>三﹑釋義方面：祇對含有比較重要思想内容的句子﹑段落以及較爲重要的名詞﹑概念，作必要的注釋；一般文句，或者略作説明，或者略而不釋，以免繁煩。</span> </p><p> <span>四﹑本<span class="shuming">校釋</span>一般只釋<span class="zhuanming">法海</span>本<span class="shuming">壇經</span>；涉及重要思想内容的，則與<span class="zhuanming">惠昕</span>等三本<span class="shuming">壇經</span>的有關文句相對勘，以資比較。</span> </p><p> <span>五﹑對於<span class="shuming">壇經</span>中所引經文，則必注明出處，以便於讀者查對原文。</span> </p><p> <span>六﹑本<span class="shuming">校釋</span>以校爲先，以釋爲主。</span> </p><p> <span>七﹑<span class="shuming">壇經</span>，向鮮釋本，<span class="zhuanming">丁福保</span>氏的<span class="shuming">六祖大師法寶壇經箋註</span>，宗教意義大於學術意義，雖然不無可供<i class="pageTag" onclick="viewPic('ZSK00444-001-D00019','618964',this);" style="cursor:pointer;"> <span class="song">P19</span></i>參考之處，但可資借鑑者不多。某些<span class="zhuanming">日本</span>學者的著作中還提到有<span class="shuming">六祖大師法寶壇經要解</span>，可惜筆者還不曾看過此書。所以，本<span class="shuming">校釋</span>在釋義方面無何可靠的藍本可憑，祇能根據<span class="shuming">壇經</span>内容，擇要而釋。</span> </p><p> <span>八﹑有關文獻資料，附列於後，以資參閲。</span> </p></div></div></div>
</>
（五二）
<div class="wlghyzd_wzb_18"><div id="FCdiv1155560" key="1155560"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 壇經校釋 &gt; （五二） </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1155561" key="1155561"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-L00108','619019',this);" style="cursor:pointer;"> <span class="song">P108</span></i><p class="font20" id="ZSK00444-001-BT0000113">（五二）</p><p> <span><span class="zhuanming">法海</span>又白：「大師今去，留付何法<a class="zhuhao" href="#726" id="723">〔一〕</a>？令後代人如何見佛</span> <span class="font12 zhu">原本令作今，代作伐<a class="zhuhao" href="#727" id="724">〔二〕</a>？</span> <span>」六祖言：「汝聽！後代迷人</span> <span class="font12 zhu">原本代作伐，</span> <span>但識衆生，卽能見佛；若不識衆生，覓佛萬劫不得見也。吾今教汝識衆生見佛</span> <span class="font12 zhu">原本吾作五，</span> <span>更留<span class="shuming">見真佛解脱頌</span>，迷卽不見佛，悟者卽見法。」<span class="zhuanming">法海</span>願聞，代代流傳</span> <span class="font12 zhu">原本代作伐，</span> <span>世世不絶。六祖言：「汝聽！吾與汝説</span> <span class="font12 zhu">原本與汝作汝與。</span> <span>後代世人</span> <span class="font12 zhu">原本代作伐，</span> <span>若欲覓佛，但識佛心衆生，卽能識佛，卽緣有衆生</span> <span class="font12 zhu">原本無生字，</span> <span>離衆生無佛心。</span> </p><p> <span>迷卽佛衆生，悟卽衆生佛；愚癡佛衆生，智惠衆生佛。</span> </p><i class="pageTag" onclick="viewPic('ZSK00444-001-L00109','619019',this);" style="cursor:pointer;"> <span class="song">P109</span></i><p> <span>心險佛衆生</span> <span class="font12 zhu">原本險作劍，</span> <span>平等衆生佛，一生心若險</span> <span class="font12 zhu">原本險作劍，</span> <span>佛在衆生中。</span> </p><p> <span>一念吾若平，卽衆生自佛，我心自有佛，自佛是真佛；自若無佛心，向何處求佛<a class="zhuhao" href="#728" id="725">〔三〕</a>。」</span> </p></div></div></div>
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二
<div class="wlghyzd_wzb_18"><div id="FCdiv8679" key="8679"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 序言 &gt; 二 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv8680" key="8680"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-D00002','618961',this);" style="cursor:pointer;"> <span class="song">P2</span></i><p class="font20" id="ZSK00444-001-BT0000004">二</p><i class="pageTag" onclick="viewPic('ZSK00444-001-D00003','618961',this);" style="cursor:pointer;"> <span class="song">P3</span></i><p> <span>禪宗提倡的「直指人心」﹑「見性成佛」思想的理論根據，是解脱論上的「佛性」論。所謂「佛性」論，就是認爲：「一切衆生，皆有佛性」；一切「衆生」，都能「成佛」。而且，禪宗還認爲：只要「見性」，便可「頓入佛地」。這也就是所謂的「頓悟」説。雖然<span class="zhuanming">中國</span>佛教的其它各宗（除三論宗和唯識宗）也都講究「一切衆生，皆有佛性」，但是，「頓悟」成佛説，却是禪宗所特有的思想。從世界觀的角度説來，這一思想，又表現爲「真心」一元論——「真如緣起」論：永恒的﹑絶對的﹑無所不在﹑靈明不昧的「真如」——「真心」，是世界本原，宇宙實體。世界上的一切，都是由它派生（緣起）的（這一思想，也是除三論宗﹑唯識宗之外其它各宗所共有的）。由於一切都是由「真如」派生的，所以，舉「一切」的萬事萬物，本身就是「真如」。所謂「青青翠竹，盡是法身；欝欝黄花，無非般若」，便是這一思想的具體反映（後期禪宗的泛神論思想，正是這一思想發展的必然結果）。禪宗的這一基本思想，也就是<span class="zhuanming">慧能</span>（以及<span class="shuming">壇經</span>）的思想。</span> </p><p> <span>在談及<span class="zhuanming">慧能</span>的思想時，人們多習慣於把他同<span class="shuming">金剛經</span>聯繫在一起 <a class="zhuhao" href="#2" id="1">〔一〕</a>。這是因爲，據説，<span class="zhuanming">慧能</span>在見<span class="zhuanming">弘忍</span>以前，曾經聽到過有人唸誦<span class="shuming">金剛經</span>，而且，「<span class="zhuanming">慧能</span>一聞，心便明悟」（<span class="zhuanming">法海</span>本<span class="shuming">壇經</span>第二節）。而在<span class="zhuanming">弘忍</span>向他「傳法」時，又向他唸誦了一遍<span class="shuming">金剛經</span>，以爲「印心」之證。因此，人們認爲，<span class="zhuanming">慧能</span>的思想，也就是<span class="shuming">金剛</span>的思想——至少，<span class="shuming">金剛</span>思想同<span class="zhuanming">慧能</span>思想有着密切關係，在<span class="zhuanming">慧能</span>思想裡，有着很大的<span class="shuming">金剛</span>思想的成份。其實，這不過是一種習而不察的歷史誤會。因爲，<span class="shuming">金剛</span>，乃<span class="shuming">般若</span>系經典，它的思想，世界觀上，是「性空緣起」論；思想核心，是「一切皆空」。筆者曾經指出過：古<span class="zhuanming">印度</span><span class="shuming">般若</span>（<span class="shuming">三論</span>）系思想的産生，乃是没落的奴隸</span> <i class="pageTag" onclick="viewPic('ZSK00444-001-D00004','618961',this);" style="cursor:pointer;"> <span class="song">P4</span></i> <span>主階級的完全絶望﹑徹底幻滅的時代反映。對於一個行將滅亡的剥削階級説來，世界已經不屬於他們，等待他們的，只有徹底的滅亡！這種没落的階級本能，使得他們對於現實世界只能抱着否定一切的虚無態度。<span class="shuming">般若</span>（<span class="shuming">三論</span>）系的「一切皆空」思想，正是這種階級情緒的反映。在他們那種非常陰暗的心目中，什麽都是「空」的。他們甚至認爲，光講一個「空」字還嫌不够，他們可以一口氣講出十八個「空」來：「内空，外空，内外空，空空，大空，第一義空，有爲空，無爲空，畢竟空，無始空，散空，性空，自性空，諸法空，不可得空，無法空，有法空，無法有法空。」（詳見<span class="shuming">智論</span>第二○﹑第三一等卷。在<span class="shuming">大品般若</span>裡，還有「二十空」之説，前九空相同，後十一空是：無際空﹑散空﹑無變異空﹑本性空﹑自相空﹑共相空﹑一切法空﹑不可得空﹑無性空﹑自性空﹑無性自性空）。在這「十八空」裡，「内」﹑「外」等「空」，可説是「空」的現實世界；而「第一義」﹑「無爲」等「空」，則是「空」的彼岸世界——這也正是<span class="shuming">大品般若</span>所説的：「若當有法勝湼槃者，我説亦復如幻﹑如夢！」（<span class="shuming">幻聽品</span>）其實，所謂「十八空」（或「二十空」）也者，不過是一些煩瑣之談，一言以蔽之，則「一切皆空」四字足矣。總之，<span class="shuming">般若</span>系的「空」，是一種全稱否定，是一「空」到底，没有任何保留的。</span> </p><p><span class="font12 jiaozhu"><a class="zhuhao" href="#1" id="2">〔一〕</a>：<span class="zhuanming">日本</span>學者<span class="zhuanming">松本文三郎</span>著有<span class="shuming">金剛經與六祖壇經之研究</span>一書，可惜筆者還不曾看到，不知該書内容如何。</span></p><p> <span>而<span class="zhuanming">慧能</span>的思想，則世界觀上，他是一位「真心」一元論——「真如緣起」論（它與「性空緣起」論是鍼鋒相對的）者；解脱論上，他是一位佛性論者；宗教實際上，他則是一位「頓悟」思想的倡導者。這一思想，來源於各種宣揚這類教義的大乘經典。就古<span class="zhuanming">印度</span>説來，這一思想，是反映新興的封建地主階級的願望和情緒的。作爲一個新興的剥削階級，爲了愚弄人民羣衆，在需要的時候，他們也會「適當」地<i class="pageTag" onclick="viewPic('ZSK00444-001-D00005','618961',this);" style="cursor:pointer;"> <span class="song">P5</span></i>講那麽一些「空」話，例如，在大講佛性論的<span class="shuming">大般涅槃經</span>裡，居然也能一口氣講出十一種「空」來：「世尊！云何名空？善男子！空者，所謂内空，外空，内外空，有爲空，無爲空，無始空，性空，無所有空，第一義空，空空，大空。」（<span class="shuming">梵行品</span>）光從字面上看，好像同<span class="shuming">智論</span>（<span class="shuming">大品</span>）講的差不多，但其命意，却大不相同。請看<span class="shuming">涅槃</span>對於「内空」的解釋：「菩薩摩訶薩（按：『菩薩摩訶薩』全稱應爲『菩提薩埵摩訶薩埵』。『菩提薩埵』，義爲『覺有情』；『摩訶薩埵』，義爲『大有情』。『菩薩摩訶薩』，意即『大菩薩』）云何觀於内空？……是内法空，謂無父母﹑怨親……所有財物；是内法中雖有佛性，而是佛性非内非外。所以者何？佛性常住﹑無變易故。是名菩薩摩訶薩觀内空。」「外空」﹑「内外空」，「亦復如是」。而且，<span class="shuming">涅槃</span>還特别强調：「唯有如來﹑法﹑僧﹑佛性，不在二空。何以故？如是四法，常﹑樂﹑我﹑净，是故四法，不名爲空。」再看它對於「無爲空」的解釋：「云何菩薩摩訶薩觀無爲空？……佛（法﹑僧﹑佛性）等四法，非有爲，非無爲：性是善故，非無爲；性常住故，非有爲。是名菩薩摩訶薩觀無爲空。」可以看出，<span class="shuming">涅槃</span>講「空」是有限制的，它所「空」的，只是一些「世俗」事物；至於「佛性」（甚至佛﹑法﹑僧「三寶」），則是「常﹑樂﹑我﹑净」，是「不名爲空」的。可見，<span class="shuming">涅槃</span>一類的大乘經典所講的「空」，只是一種特稱否定；也就是説，它只「空」現象，不空本體。彼岸性的本體，是「常﹑樂﹑我﹑净」的，是決不能「空」的。這是可以理解的。原來，新興的封建地主階級，爲了愚弄羣衆，他們也要講些「空」話，以便誘騙羣衆對於由階級壓迫所造成的深重的社會苦難不要計較，不要認真，而要「看破紅塵」，逆來順受（從而也就不會起而造他們的反，起而反抗他們）；而對於他們自己，却不僅要現生富貴，而且要永世享樂。具有「常﹑樂﹑我﹑净」「四<i class="pageTag" onclick="viewPic('ZSK00444-001-D00006','618961',this);" style="cursor:pointer;"> <span class="song">P6</span></i>德」的「佛性」論思想，便是適應這種階級需要的時代産物。<span class="zhuanming">慧能</span>所承受的，正是這種思想（而決不是什麽「一切皆空」的<span class="shuming">般若</span>思想）。他初見<span class="zhuanming">弘忍</span>時的答問，他那「佛性常清净」的「得法」偈語，以及貫穿於全部<span class="shuming">壇經</span>的真心一元論——佛性論思想，都清楚地表明了他的這一思想特點。必須指出：<span class="shuming">般若</span>「空」宗，同<span class="shuming">涅槃</span>一類經典的佛性論思想，是分屬於性質不同的兩種思想體系的，決不能把這兩者混同起來，如果把它們混同起來，那就等於混同空﹑有兩宗！</span> </p><p> <span>那麽，<span class="zhuanming">慧能</span>在其<span class="shuming">壇經</span>里，不是確也一再地援引<span class="shuming">金剛般若</span>來向他的弟子們「説法」嗎？這又應該作何解釋？這，並不難解釋。<span class="zhuanming">慧能</span>之與<span class="shuming">金剛</span>，用<span class="zhuanming">慧能</span>的話説，那是<span class="zhuanming">慧能</span>「轉」<span class="shuming">金剛</span>，而不是<span class="shuming">金剛</span>「轉」<span class="zhuanming">慧能</span>。也就是，<span class="zhuanming">慧能</span>是在用他的佛性論思想來理解<span class="shuming">金剛</span>，是「我注<span class="shuming">金剛</span>」，而不是「<span class="shuming">金剛</span>注我」。他是在以「有」解「空」，化「空」爲「有」（這種情況，在佛教史上是不乏先例的。較突出的，如<span class="zhuanming">天台</span>之釋<span class="shuming">三論</span>，<span class="zhuanming">玄奘</span>之「會」有﹑空）；是<span class="shuming">金剛</span><span class="zhuanming">慧能</span>化，而不是<span class="zhuanming">慧能</span><span class="shuming">金剛</span>化。就拿爲後人所竄改的「本來無一物」這句偈語來説罷，千百年來，人們認爲這就是<span class="zhuanming">慧能</span>的思想。其實，只能説它是被誤解了的<span class="shuming">般若</span>思想，而決不能説它是<span class="zhuanming">慧能</span>的思想。我們説「本來無一物」這句偈語所反映的，是被誤解了的<span class="shuming">般若</span>思想，是因爲，所謂「本來無一物」，其實不過是「本無」思想的重復：而「本無」一詞，乃是「性空」一詞的不確切的譯語，它是初期譯經中受了<span class="zhuanming">老</span><span class="zhuanming">莊</span>（以及玄學）思想影響的産物。因爲，「性空」，是説宇宙萬有，只有假象，並無「自性」，亦卽所謂「緣起有，自性空」——「緣起性空」。它比較准確地表達了<span class="shuming">般若</span>系的基本思想。而「本無」一詞，就易使人産生誤解，以爲它是主張什麽都没有（同時，它又容易令人把「無」誤解爲「本體」——所謂「無在<i class="pageTag" onclick="viewPic('ZSK00444-001-D00007','618961',this);" style="cursor:pointer;"> <span class="song">P7</span></i>萬化之前」﹑「從無出有」等説法，便是這種誤解的表現）。其實，<span class="shuming">般若</span>系所「空」的，只是事物的「自性」（「本體」﹑「體性」），至於事物的現象，它是承認其爲「緣起有」（假有）的。所以，晉代<span class="shuming">般若</span>系的「六家七宗」中主張「無在有先」﹑「有在無後」的「本無宗」，就受到了<span class="zhuanming">羅什</span>門下<span class="zhuanming">僧肇</span>的批評：「本無者，情尚於無，多觸言以賓無。……此直好無之談，豈順通事實﹑卽物之情哉！」（<span class="shuming">肇論</span><span class="shuming">不真空論</span>）本來，自從<span class="zhuanming">鳩摩羅什</span>譯出<span class="shuming">般若</span>﹑<span class="shuming">三論</span>系的經論之後，「性空緣起」之説，已逐漸爲人們所了解，而帶有時代錯誤的「本無」説，也已不再爲人們所奉持了。不料，這種由於誤解而産生的思想，竟又出現在<span class="shuming">壇經</span>裡。它不僅是同「佛性」論思想背道而馳的，而且也是同<span class="shuming">般若</span>系的「性空」之説不相符合的。可見，<span class="shuming">壇經</span>的首竄者，不僅不了解「佛性」論，而且也不了解「性空」説。</span> </p><p> <span>至於「本來無一物」這句話，早在<span class="zhuanming">宋</span>代就已有人對它提出過非議了。<span class="zhuanming">宋</span>代禪僧<span class="zhuanming">黄龍</span><span class="zhuanming">悟新</span>，曾經直截了當地諷刺<span class="zhuanming">慧能</span>（因爲<span class="zhuanming">悟新</span>也誤信這句話真的是<span class="zhuanming">慧能</span>説的了）説：「六祖當年不丈夫，倩人書壁自涂糊，明明有偈言『無物』，却受他人一鉢盂！」（見<span class="zhuanming">宗杲</span><span class="shuming">正法眼藏</span>卷一。詳見拙著<span class="shuming">宋元佛教</span>第一章第四節<span class="shuming">宋代禪宗</span>）<span class="zhuanming">悟新</span>諷刺<span class="zhuanming">慧能</span>：一方面，「倩人」書偈，宣稱「本來無一物」，而同時，却又接受<span class="zhuanming">弘忍</span>傳授給他的一隻「鉢盂」（這也是據晚出的<span class="shuming">壇經</span>而説的），難道這「鉢盂」不也是「一物」嗎？<span class="zhuanming">宋</span>代的另一禪僧<span class="zhuanming">法演</span>還説過：「有物先天地，無形本寂寥，能爲萬象主，不逐四時凋。」（<span class="shuming">古尊宿語録</span>卷二二，詳見拙著同上書）「有物先天地」，這不也是同「本來無一物」的思想針鋒相對的嗎？<span class="zhuanming">明</span>代的名僧<span class="zhuanming">真可</span>，曾明確宣稱：佛門並非「空門」。他説：「世之不知佛﹑菩薩心者，於經論中見其熾然談空，遂謂佛以空爲道，牓其門曰<i class="pageTag" onclick="viewPic('ZSK00444-001-D00008','618961',this);" style="cursor:pointer;"> <span class="song">P8</span></i>『空門』。殊不知衆生『有』病若愈，則佛﹑菩薩之『空』藥亦無所施；『空』藥既無所施，又以妙藥治其『空』病。然衆生膠固根塵之習，雖賴『空』藥而治，『空』病一生，苟微佛﹑菩薩之妙藥，則『空』病之害，害尤非細。世以佛門爲『空門』者，豈真知佛心哉？」（見<span class="shuming">紫柏全集</span>卷一）「空病之害，害尤非細。」這就是説，如果執認「佛門」爲「空門」，其爲「害」也，甚於執「有」！<span class="zhuanming">明</span>代的另一名僧<span class="zhuanming">德清</span>，還提出了「空非絶無」的命題。他説：「所謂空，非絶無之空，正若俗語謂『旁若無人』，豈旁真『無人』耶？第高舉著眼中不有其人耳。……佛説『空』字，乃破世人執著以爲實有之謂，非絶無﹑斷滅之謂也。……是所無者妄心耳，豈絶無真心哉！何以爲妄心耶？境執著不化者是；何以爲真心？不取身心境界之相﹑了了常知﹑靈然寂照者是。……斯但情不附物，物豈礙人？物既不能礙人，人又何礙於物耶？！」（見<span class="shuming">憨山夢游全集</span>卷一二<span class="shuming">示周子寅</span>）「所無者妄心耳，豈絶無真心哉！」這清楚地表明了，佛教（自然是主張真心一元論——佛性論的大乘佛教）所謂的「空」﹑「無」，只是就「妄心」（應該還有「妄境」）而説的；若夫「真心」（以及「真境」），則決非「絶無」的。明乎此，則物﹑我無礙，人﹑物交融，處染常净，其樂無窮。可以看出，<span class="zhuanming">悟新</span>﹑<span class="zhuanming">法演</span>﹑<span class="zhuanming">真可</span>﹑<span class="zhuanming">德清</span>所表達的這種觀點，正是從<span class="zhuanming">慧能</span>那裡一脈相承下來的真心一元論——佛性論的觀點。單就這一根本之點説來，自<span class="zhuanming">慧能</span>以至後來的禪宗各家，確乎是基本相同的。雖然有人對這一思想妄加竄改，而且還産生了頗爲廣泛的﹑混淆視聽的影響，但是，他們並不能從根本上作到這一點。因爲，時移勢易，<span class="shuming">般若</span>的虚無主義思想，在<span class="zhuanming">中國</span>的封建社會裡，没有得以滋生的適宜土壤（除了<span class="zhuanming">魏</span><span class="zhuanming">晉</span>之際也正是由於時代的原因，它曾一度同玄學思想互相影響而得到一個時期的傳播），<span class="zhuanming">隋</span><span class="zhuanming">唐</span>之後，尤其如此。<span class="zhuanming">慧能</span>及其<i class="pageTag" onclick="viewPic('ZSK00444-001-D00009','618961',this);" style="cursor:pointer;"> <span class="song">P9</span></i>禪宗之所以能够傳之長久，正是由於他們所宣揚的那一套真心一元論——佛性論思想適應了時代的需要！</span> </p><p> <span>這裡，需要順便説明一個問題。歷來傳説，自<span class="zhuanming">達磨</span>以至<span class="zhuanming">道信</span>，都是以<span class="shuming">楞伽</span>「印心」；到了<span class="zhuanming">弘忍</span>，改成了以<span class="shuming">金剛</span>「印心」。其實，這都不過是一些宗教傳説而已，並不一定確是史實。爲了説明問題，讓我們從<span class="shuming">神會語録</span>裡節引一些資料，以資參證。在<span class="shuming">神會語録</span>（據<span class="zhuanming">鈴木貞太郎</span>﹑<span class="zhuanming">公田連太郎</span>校訂本）第五○至五五節裡，有如下的「記載」：「<span class="zhuanming">達摩</span>大師，乃依<span class="shuming">金剛般若經</span>，説如來知見，授與<span class="zhuanming">慧可</span>。……大師云：<span class="shuming">金剛經</span>一卷，直了成佛。汝等後人，依<span class="shuming">般若</span>觀門修學，不爲一法，便是涅槃；不動身心，成無上道。」「<span class="zhuanming">北齊</span><span class="zhuanming">可禪師</span>，……時年四十，奉事<span class="zhuanming">達磨</span>，經於九年，聞説<span class="shuming">金剛般若波羅經</span>，言下證如來實無有法卽佛菩提……」。「於時<span class="zhuanming">㻮</span>（按：『㻮』，係『璨』字的俗寫）<span class="zhuanming">禪師</span>奉事，首末六年，依<span class="shuming">金剛經</span>，説如來知見，言下便悟；受持﹑讀誦此經，卽爲如來知見。」「於時<span class="zhuanming">信禪師</span>，年十三，奉事經九年，師依<span class="shuming">金剛經</span>，説如來知見，言下便證實無有衆生得滅渡者。」「於時<span class="zhuanming">忍禪師</span>，年七歲，奉事經三十餘年，依<span class="shuming">金剛經</span>，説如來知見，言下便證最上乘法，悟寂滅忍。」「於時<span class="zhuanming">能禪師</span>，奉事經八個月，師依<span class="shuming">金剛經</span>，説如來知見，言下便證。……<span class="zhuanming">能禪師</span>過<span class="zhuanming">嶺</span>至<span class="zhuanming">韶州</span>，居<span class="zhuanming">漕溪</span>，來住（按：『住』，疑當作『往』）四十年，依<span class="shuming">金剛經</span>，重開如來知見。四方道俗，雲奔雨至；猶如月輪處於虚空，頓照一切色像。……」按照這一説法，則從<span class="zhuanming">達磨</span>以至<span class="zhuanming">弘忍</span>，都是「依<span class="shuming">金剛經</span>，説如來知見。」原來流傳的那種以<span class="shuming">楞伽</span>相傳授的説法，就這樣被輕易地否定了。<span class="zhuanming">胡適</span>據此得出結論説：「……<span class="zhuanming">神會</span>很大膽的全把<span class="shuming">金剛經</span>來替代了<span class="shuming">楞伽經</span>。楞伽宗的法統是推翻了，楞伽宗的『心要』也掉换了。所以<i class="pageTag" onclick="viewPic('ZSK00444-001-D00010','618961',this);" style="cursor:pointer;"> <span class="song">P10</span></i><span class="zhuanming">慧能</span>﹑<span class="zhuanming">神會</span>的革命，不是南宗革了北宗的命，其實是一個般若宗革了楞伽宗的命。」（見<span class="shuming">胡適論學近著</span>第一集上册<span class="shuming">楞伽宗考</span>一文的結尾）根據<span class="zhuanming">神會</span>（或者<span class="zhuanming">神會</span>系統的人）的虚搆，<span class="zhuanming">胡適</span>還虚搆出了一個「般若宗」（和「楞伽宗」）。<span class="zhuanming">慧能</span>的禪宗，居然變成了「般若宗」！如果説<span class="zhuanming">神會</span>是「很大膽」的話，那麽，<span class="zhuanming">胡氏</span>也够「很大膽」的了！這些「很大膽」的神話，向我們表明：原來的那種<span class="shuming">楞伽</span>「印心」説，固然只不過是一種宗教傳説；而後來的那種<span class="shuming">金剛</span>「印心」説，同樣也不過是一種宗教傳説而已！</span> </p></div></div></div>
</>
（四九）
<div class="wlghyzd_wzb_18"><div id="FCdiv1155572" key="1155572"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 壇經校釋 &gt; （四九） </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1155573" key="1155573"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-L00103','619016',this);" style="cursor:pointer;"> <span class="song">P103</span></i><p class="font20" id="ZSK00444-001-BT0000107">（四九）</p><p> <span>衆僧既聞，識大師意，更不敢諍，依法修行。一時禮拜，卽知大師不永住世</span> <span class="font12 zhu">原本知作之。</span> <span>上座<span class="zhuanming">法海</span>向前言：「大師！大師去後，衣法當付何人？」大師言：「法卽付了，汝不須問。吾滅後二十餘年，邪法撩亂</span> <span class="font12 zhu">原本撩作遼，</span> <span>惑我宗旨。有人出來，不惜身命，定佛教是非</span> <span class="font12 zhu">原本定作第，</span> <span>豎立宗旨，卽是吾正法<a class="zhuhao" href="#702" id="695">〔一〕</a>。衣不合傳</span> <span class="font12 zhu">原本傳作轉。</span> <span>汝不信，吾與誦先代五祖<span class="shuming">傳衣付法頌</span></span> <span class="font12 zhu">原本代作伐，頌作誦。</span> <span>若據第一祖<span class="zhuanming">達磨</span>頌意，卽不合傳衣。聽吾與汝頌</span> <span class="font12 zhu">原本吾作五，</span> <span>頌曰：</span> </p><p> <span>第一祖<span class="zhuanming">達磨和尚</span>頌曰：</span> </p><p> <span>吾本來<span class="zhuanming">唐國</span></span> <span class="font12 zhu">原本本作大<a class="zhuhao" href="#703" id="696">〔二〕</a>，</span> <span>傳教救迷情</span> <span class="font12 zhu">原本教作󵻩，迷情作名清，</span> <span>一花開五葉<a class="zhuhao" href="#704" id="697">〔三〕</a>，結果自然成<a class="zhuhao" href="#705" id="698">〔四〕</a>。</span> </p><p> <span>第二祖<span class="zhuanming">惠可和尚</span>頌曰：</span> </p><i class="pageTag" onclick="viewPic('ZSK00444-001-L00104','619016',this);" style="cursor:pointer;"> <span class="song">P104</span></i><p> <span>本來緣有地，從地種花生，當本元無地</span> <span class="font12 zhu">原本元作願，</span> <span>花從何處生。</span> </p><p> <span>第三祖<span class="zhuanming">僧璨和尚</span>頌曰：</span> </p><p> <span>花種雖因地，地上種花生</span> <span class="font12 zhu">原本花作化，</span> <span>花種無生性</span> <span class="font12 zhu">原本生性作性生，</span> <span>於地亦無生。</span> </p><p> <span>第四祖<span class="zhuanming">道信和尚</span>頌曰：</span> </p><p> <span>花種有生性，因地種花生，先緣不和合，一切盡無生。</span> </p><p> <span>第五祖<span class="zhuanming">忍和尚</span>頌曰：</span> </p><p> <span>有情來下種，無情花卽生，無情又無種，心地亦無生<a class="zhuhao" href="#706" id="699">〔五〕</a>。</span> </p><p> <span>第六祖<span class="zhuanming">惠能和尚</span>頌曰<a class="zhuhao" href="#707" id="700">〔六〕</a>：</span> </p><p> <span>心地含情種，法雨卽花生，自悟花情種</span> <span class="font12 zhu">原本悟作吾，</span> <span>菩提果自成<a class="zhuhao" href="#708" id="701">〔七〕</a>。」</span> </p></div></div></div>
</>
三
<div class="wlghyzd_wzb_18"><div id="FCdiv8683" key="8683"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 序言 &gt; 三 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv8684" key="8684"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-D00010','618962',this);" style="cursor:pointer;"> <span class="song">P10</span></i><p class="font20" id="ZSK00444-001-BT0000005">三</p><p> <span>禪宗，不但在<span class="zhuanming">中國</span>佛教史上，而且在<span class="zhuanming">中國</span>哲學史上，都具有着重要地位和深遠影響；而<span class="shuming">壇經</span>，則可説是禪宗的「宗經」——禪宗的基本理論陣地。於此可以想見<span class="shuming">壇經</span>在禪宗史（以及佛教史﹑哲學史）上所具有的非同尋常的地位和影響。</span> </p><p> <span>人們知道，<span class="zhuanming">慧能</span>去世之後，<span class="shuming">壇經</span>幾經竄改，因此，也就相繼出現了幾種不同本子的<span class="shuming">壇經</span>。</span> </p><p> <span><span class="zhuanming">胡適</span>在其<span class="shuming">壇經考之一</span>裡説：「……我曾細細校勘<span class="shuming">壇經</span>各本，試作一圖，略表<span class="shuming">壇經</span>的演變史：</span> </p><p><img src="http://xuexi.ancientbooks.cn/shuju/u/cms/www/201807/101726423bzj.jpg" style="					max-height:px;				"/><span class="font12 imgDes"> 壇經古本　 （敦煌寫本）　 　 曹溪大師别傳　 　 （一○五六）　 宋至和三年　 契嵩三卷本（注）　 　 （一二九一）　 元至元辛卯　 宗寶增改本——明藏本　 </span></p><p> <a class="zhuhao" href="#4" id="3">〔一〕</a> </p><p> <span class="font12 jiaozhu"><a class="zhuhao" href="#3" id="4">〔一〕</a>：<span class="zhuanming">胡氏</span>此説，乃是根據<span class="zhuanming">宋</span><span class="zhuanming">郎簡</span><span class="shuming">六祖壇經序</span>裡所説的「更二載，<span class="zhuanming">嵩</span>果得<span class="zhuanming">曹溪</span>古本，校之，勒成三卷」而言。但現存的<span class="zhuanming">契嵩</span>本<span class="shuming">壇經</span>，祇有一卷，「三卷本」的<span class="zhuanming">契嵩</span>本<span class="shuming">壇經</span>，人們没有見過，恐怕連<span class="zhuanming">胡適</span>本人也不曾見過。</span> </p><i class="pageTag" onclick="viewPic('ZSK00444-001-D00011','618962',this);" style="cursor:pointer;"> <span class="song">P11</span></i><p> <span>……」（見<span class="shuming">胡適論學近著</span>第一集上册，頁二九九）</span> </p><p> <span>在這個「圖」（其實，它是「表」而不是「圖」）裡，「<span class="zhuanming">明</span>藏本」，祇是一種不同的版本，並非獨立的<span class="shuming">壇經</span>本子（而且，<span class="zhuanming">明</span>藏本<span class="shuming">壇經</span>，並非一種，祇提「<span class="zhuanming">明</span>藏本」，也太籠統。同時，<span class="zhuanming">胡適</span>又説：「<span class="zhuanming">明</span>藏本卽是<span class="zhuanming">契嵩</span>改本」。則所謂「<span class="zhuanming">明</span>藏本」也者，其實就是指的<span class="zhuanming">契嵩</span>本。如此，不稱<span class="zhuanming">契嵩</span>本而稱「<span class="zhuanming">明</span>藏本」，尤爲不妥。）「<span class="shuming">曹溪大師别傳</span>」，也不能同<span class="shuming">壇經</span>並列，因爲它並不是一種不同本子的<span class="shuming">壇經</span>。剩下的，就是<span class="zhuanming">敦煌</span>寫本（<span class="zhuanming">法海</span>本）﹑<span class="zhuanming">契嵩</span>本和<span class="zhuanming">宗寶</span>本的三種不同本子的<span class="shuming">壇經</span>了。其實，除此之外，還有一個被<span class="zhuanming">胡適</span>稱之「是人間第二最古的<span class="shuming">壇經</span>」（<span class="shuming">壇經考之二</span>，見同上書頁三○九）的「<span class="zhuanming">惠昕</span>真本」<span class="shuming">壇經</span>，<span class="zhuanming">胡氏</span>却没有把它列入「圖」内。在爲表明「<span class="shuming">壇經</span>的演變史」而作出的幾種不同本子的<span class="shuming">壇經</span>的圖表裡，竟然没有「人間第二最古的」<span class="zhuanming">惠昕</span>本<span class="shuming">壇經</span>，這不能不説是一種嚴重疏漏。</span> </p><p> <span><span class="zhuanming">印順法師</span>在其<span class="shuming">中國禪宗史</span> <a class="zhuhao" href="#6" id="5">〔一〕</a>第六章<span class="shuming">壇經之成立及其演變</span>第三節<span class="shuming">壇經的變化</span>裡説：「<span class="shuming">壇經</span>的各種本子，從大類上去分，可統攝爲四種本子：<span class="zhuanming">敦煌</span>本，古本，<span class="zhuanming">惠昕</span>本，<span class="zhuanming">至元</span>本。」（頁二七二）<span class="zhuanming">敦煌</span>本，卽<span class="zhuanming">敦煌</span>寫本，亦卽<span class="zhuanming">法海</span>本。<span class="zhuanming">印順</span>説它雖「已不是<span class="shuming">壇經</span>原型」（頁二四七）但却是<span class="shuming">壇經</span>「現存各本中最古的」（頁二六六）；特别是關於「<span class="zhuanming">慧能</span>事蹟」的記載，「最爲古樸」（頁二七七）。而所謂「古本」，則「一定是將<span class="shuming">别傳</span>的傳説，編入<span class="shuming">壇經</span>而成。同時，<span class="zhuanming">慧能</span>與弟子的問答機緣，傳説在當時的，也採録進去，成爲『繁雜』的古</span> <i class="pageTag" onclick="viewPic('ZSK00444-001-D00012','618962',this);" style="cursor:pointer;"> <span class="song">P12</span></i> <span>本。……這雖被稱爲古本，而成立的時代，要比<span class="zhuanming">敦煌</span>本（七八○—八○○），<span class="shuming">别傳</span>（七八一），<span class="shuming">寶林傳</span>（八○一）遲些。」（頁二七八）這一「古本」，是從「古人記述中」「知道」其「存在」的（頁二七六）。<span class="zhuanming">惠昕</span>本，係「參考古本而改編成的」，它「所依的底本，近於<span class="zhuanming">敦煌</span>本」（頁二七四）。<span class="zhuanming">至元</span>本，實則包括<span class="zhuanming">德異</span>本和<span class="zhuanming">宗寶</span>本。在這「四種本子」裡，没有<span class="zhuanming">契嵩</span>本（但在叙述中，却也談到了<span class="zhuanming">契嵩</span>校改<span class="shuming">壇經</span>的事實）。</span> </p><p><span class="font12 jiaozhu"><a class="zhuhao" href="#5" id="6">〔一〕</a>：早已聞知<span class="shuming">中國禪宗史</span>問世，却始終無緣讀到。近承<span class="zhuanming">中國社會科學院</span><span class="zhuanming">世界宗教研究所</span><span class="zhuanming">羅炤</span>同志代爲輾轉從<span class="zhuanming">上海社會科學院</span><span class="zhuanming">宗教研究所</span><span class="zhuanming">業露華</span>同志處借得一册，捧讀之餘，獲益良多！</span></p><p> <span><span class="zhuanming">日本</span>學者<span class="zhuanming">忽滑谷快天</span>在其<span class="shuming">禪學思想史</span>（上卷）第十一章<span class="shuming">六祖慧能與其宗風</span>第二節<span class="shuming">壇經三本之不同</span>裡，根據<span class="zhuanming">宗寶</span>本<span class="shuming">壇經跋</span>中所説的「續見三本不同」的話，也提到了「<span class="shuming">壇經</span>三本之不同」，却未具體説明這「三本」<span class="shuming">壇經</span>究何所指。</span> </p><p> <span>另一位<span class="zhuanming">日本</span>學者<span class="zhuanming">宇井伯壽</span>在其<span class="shuming">禪宗史研究</span>一書的第一章<span class="shuming">壇經考</span>裡，表列<span class="shuming">壇經</span>有十八﹑九種之多，其中，除「<span class="zhuanming">西夏</span>語譯」本系一譯本之外，絶大部份都不過是一些不同版本或校改﹑傳抄本，真正獨立的<span class="shuming">壇經</span>本子，仍不外乎<span class="zhuanming">敦煌</span>本（<span class="zhuanming">法海</span>本）﹑<span class="zhuanming">惠昕</span>本﹑<span class="zhuanming">契嵩</span>本和<span class="zhuanming">宗寶</span>本這四種本子。<span class="zhuanming">宇井</span>氏還指出：在現今的<span class="shuming">壇經</span>裡，大體可以分爲<span class="zhuanming">敦煌</span>本﹑<span class="zhuanming">惠昕</span>本﹑<span class="zhuanming">德異</span>本——<span class="zhuanming">宗寶</span>本的「三個系統」。其中，「<span class="zhuanming">德異</span>本」（又稱<span class="zhuanming">延祐寺</span>本），<span class="zhuanming">宇井</span>説它「亦卽<span class="zhuanming">曹溪</span>原本」。其實，所謂「<span class="zhuanming">德異</span>本」者，不過是<span class="zhuanming">契嵩</span>本的又一種傳抄本而已<a class="zhuhao" href="#8" id="7">〔一〕</a>。則「三個系統」云者，實則應爲「四個系統」。</span> </p><p> <span class="font12 jiaozhu"><a class="zhuhao" href="#7" id="8">〔一〕</a>：近承<span class="zhuanming">中國社會科學院</span><span class="zhuanming">世界宗教研究所</span><span class="zhuanming">楊曾文</span>同志以在<span class="zhuanming">日本</span>複製的<span class="zhuanming">德異</span>本<span class="shuming">壇經</span>一册見贈，經核對，方才知道它完全是<span class="zhuanming">契嵩</span>本<span class="shuming">壇經</span>的一種傳抄本。筆者在撰寫<span class="shuming">壇經對勘</span>時，因尚未曾見到這個本子，所以不知道它究屬何本；現在見到它的複製本，知道了它並非獨立的<span class="shuming">壇經</span>本子。</span> </p><i class="pageTag" onclick="viewPic('ZSK00444-001-D00013','618962',this);" style="cursor:pointer;"> <span class="song">P13</span></i><p> <span><span class="zhuanming">日本</span>還有一種被稱爲「<span class="zhuanming">真福寺</span>本<span class="shuming">壇經</span>」（它是由<span class="zhuanming">伊藤隆壽</span>氏在<span class="zhuanming">日本</span><span class="zhuanming">真福寺</span>文庫裡發現的），它其實不過是<span class="zhuanming">惠昕</span>本<span class="shuming">壇經</span>的又一種刊本。<span class="zhuanming">石井修道</span>氏在爲發表這本<span class="shuming">壇經</span>所作的介紹中，提出了如下的「<span class="shuming">六祖壇經</span>異本系統圖」（見<span class="shuming">伊藤隆壽氏發現之真福寺文庫所藏之「六祖壇經」之紹介</span>一書頁八○）：</span> </p><p><img src="http://xuexi.ancientbooks.cn/shuju/u/cms/www/201807/101726427vm3.jpg" style="					max-height:px;				"/><span class="font12 imgDes"> </span></p><p> <span>這個圖表裡所列的<span class="shuming">壇經</span>本子，共達十四種之多。其實，真正獨立的<span class="shuming">壇經</span>本子，仍不外乎<span class="zhuanming">敦煌</span>本（<span class="zhuanming">法海</span>本）﹑<span class="zhuanming">惠昕</span>本﹑<span class="zhuanming">契嵩</span>本和<span class="zhuanming">宗寶</span>本這四種本子；其餘的，都不過是這四種本子中的一些不同的翻刻本或傳抄本而已。</span> </p><i class="pageTag" onclick="viewPic('ZSK00444-001-D00014','618962',this);" style="cursor:pointer;"> <span class="song">P14</span></i><p> <span>筆者在<span class="shuming">壇經對勘</span>一書中所「對勘」的，也就是<span class="zhuanming">法海</span>本（<span class="zhuanming">敦煌</span>本）﹑<span class="zhuanming">惠昕</span>本﹑<span class="zhuanming">契嵩</span>本和<span class="zhuanming">宗寶</span>本這四種本子<a class="zhuhao" href="#10" id="9">〔一〕</a>。</span> </p><p> <span class="font12 jiaozhu"><a class="zhuhao" href="#9" id="10">〔一〕</a>：當然，説<span class="shuming">壇經</span>的四個本子，祇是就目前情況（以及筆者的見聞所及）而言，將來完全有可能發現新的（甚至更古的）<span class="shuming">壇經</span>本子，那樣，屆時自當另作研究。</span> </p><p> <span>從時間上説，<span class="zhuanming">法海</span>本在<span class="zhuanming">唐</span>代，<span class="zhuanming">惠昕</span>本在晚<span class="zhuanming">唐</span>（一説在<span class="zhuanming">宋</span>初），<span class="zhuanming">契嵩</span>本在<span class="zhuanming">北宋</span>（<span class="zhuanming">仁宗</span><span class="zhuanming">至和</span>三年—一○五六），<span class="zhuanming">宗寶</span>本在<span class="zhuanming">元</span>代（<span class="zhuanming">世祖</span><span class="zhuanming">至元</span>二十八年—一二九一），前後相去幾百年。從字數上説，<span class="zhuanming">法海</span>本約一萬二千字，<span class="zhuanming">惠昕</span>本約一萬四千字，<span class="zhuanming">契嵩</span>﹑<span class="zhuanming">宗寶</span>兩本則均在二萬字以上。時間愈晚，字數愈多。這一情況清楚表明，愈是晚出的<span class="shuming">壇經</span>，就竄改愈多，就愈多私貨！讀者從<span class="shuming">校釋</span>正文中將會看到，卽使在被公認爲「最古」的<span class="zhuanming">法海</span>本<span class="shuming">壇經</span>裡，也已經有了不少爲後人所加進去的東西，更何況乎晚出的<span class="shuming">壇經</span>！古本<span class="shuming">壇經</span>尚且有假，晚出<span class="shuming">壇經</span>反而皆真，這難道是可能的嗎？當然，比較起來，<span class="zhuanming">法海</span>本<span class="shuming">壇經</span>，基本上確可以説是<span class="zhuanming">慧能</span><span class="shuming">語録</span>（因而確實可以把它當作<span class="zhuanming">慧能</span>的思想「實録」來看待）。至於<span class="zhuanming">惠昕</span>以後的各本<span class="shuming">壇經</span>，從「<span class="zhuanming">慧能</span>的<span class="shuming">壇經</span>」這一角度（如果它不是「<span class="zhuanming">慧能</span>的<span class="shuming">壇經</span>」而是「禪宗的<span class="shuming">壇經</span>」，自然另當别論）説來，就不能不説它們在不少方面同<span class="zhuanming">慧能</span>的思想是頗不相同的。其原因，就是由於<span class="zhuanming">惠昕</span>﹑特别是<span class="zhuanming">契嵩</span>﹑<span class="zhuanming">宗寶</span>等人，對<span class="shuming">壇經</span>進行了肆意的竄改！</span> </p><p> <span>關於<span class="shuming">壇經</span>是否曾爲人們所竄改，這在佛教史上早就有人言及了。據<span class="shuming">景德傳燈録</span>卷二八<span class="shuming">南陽慧忠國師語</span>的記載，<span class="zhuanming">慧忠</span>就曾慨乎言之：「吾比游方，多見此色，近尤盛矣。聚却三五百衆，目視雲漢，云是</span> <i class="pageTag" onclick="viewPic('ZSK00444-001-D00015','618962',this);" style="cursor:pointer;"> <span class="song">P15</span></i> <span>南方宗旨。把他<span class="shuming">壇經</span>改换，添糅鄙譚，削除聖意，惑亂後徒，豈成言教？苦哉！吾宗喪矣！」（按：這一段話，不見於<span class="zhuanming">宋</span><span class="shuming">高僧傳·慧忠傳</span>。<span class="shuming">指月録</span>卷六<span class="shuming">南陽慧忠國師</span>一文，則也收入了。）<span class="zhuanming">慧忠</span>死於<span class="zhuanming">唐代宗</span><span class="zhuanming">大曆</span>十年（七七五），距<span class="zhuanming">慧能</span>去世（<span class="zhuanming">唐玄宗</span><span class="zhuanming">先天</span>二年—七一三），僅六十二年。如<span class="shuming">景德録</span>所載屬實，則<span class="zhuanming">慧能</span>去世幾十年之後，<span class="shuming">壇經</span>卽已爲人所「改换」。<span class="zhuanming">明</span>僧<span class="zhuanming">袾宏</span>，一則説：「蓋<span class="shuming">壇經</span>皆學人記録，寧保無訛。」（<span class="shuming">彌陀疏鈔</span>卷四）再則説：「<span class="shuming">壇經</span>，皆他人記録，故多訛誤。」（<span class="shuming">竹窗三筆六祖壇經</span>）<span class="zhuanming">明</span>﹑<span class="zhuanming">清</span>之際的<span class="zhuanming">王起隆</span>，特别對<span class="zhuanming">宗寶</span>本<span class="shuming">壇經</span>提出了嚴厲批判：「竊謂<span class="zhuanming">宗寶</span>之自專自用，大舛大錯，當以佛法四謗定之。佛祖建立一切法，後人增一字爲增益謗，減一字爲損減謗，紊一字爲戲論謗，背一字爲相違謗。四謗不除，則百非俱起，退衆生心，墮無間罪業，不通懺悔矣。<span class="zhuanming">宗寶</span>之於<span class="shuming">壇經</span>，按之四謗，實無不有。數其大端：更竄標目，割裂文義，顛倒段落，删改字句。其膽甚狂，其目甚眯。……」<span class="zhuanming">王氏</span>甚至要對<span class="zhuanming">宗寶</span>「鳴鼓而攻之」！（詳見<span class="zhuanming">王氏</span><span class="shuming">重鋟曹溪原本法寶壇經緣起</span>——載<span class="shuming">普慧大藏經</span>四種<span class="shuming">壇經</span>合刊本，本書附録節録了此文。）<span class="zhuanming">胡適</span>在對<span class="zhuanming">敦煌</span>本（一二，○○○字）﹑<span class="zhuanming">惠昕</span>本（一四，○○○字）和<span class="zhuanming">明</span>藏本（按卽<span class="zhuanming">契嵩</span>本，二一，○○○字）三本<span class="shuming">壇經</span>的字數作了一個統計比較之後説：「這可見……禪宗和尚妄改古書的大膽真可令人駭怪了。」（<span class="shuming">胡適論學近著</span>第一集上册<span class="shuming">壇經考之二</span>）<span class="zhuanming">胡氏</span>還説：「可知<span class="zhuanming">惠昕</span>增添了許多很淺薄的禪宗濫調，而<span class="zhuanming">契嵩</span>以後，多沿用他的改本。」（同上）「<span class="zhuanming">惠昕</span>改動的地方，大致都是這樣『添枝添葉』的增加。但他也有删節原本的地方，也有改换原本各部份的次第的地方。」（同上）<span class="zhuanming">胡適</span>最後得出結論説：「總之，<span class="zhuanming">惠昕</span>本雖然有了不少的增改，但不失爲『去古未遠』之本，我們因此可以考見今本<span class="shuming">壇經</span>的那些部份是<span class="zhuanming">北宋</span>初年（按：<span class="zhuanming">胡適</span><i class="pageTag" onclick="viewPic('ZSK00444-001-D00016','618962',this);" style="cursor:pointer;"> <span class="song">P16</span></i>斷定<span class="zhuanming">惠昕</span>本<span class="shuming">壇經</span>是<span class="zhuanming">北宋</span>初的本子）增改的，那些部份是<span class="zhuanming">契嵩</span>和<span class="zhuanming">契嵩</span>以後的人增改的。」<span class="zhuanming">胡適</span>的這些話，反映了他還具有一定的歷史觀點，因而是有一定道理的。（另一方面，<span class="zhuanming">胡適</span>一口咬定<span class="shuming">壇經</span>係<span class="zhuanming">神會</span>作品，那自然是荒唐的。）<span class="zhuanming">印順</span>在<span class="shuming">中國禪宗史</span>一書裡，一則説：「<span class="shuming">壇經</span>是先後集成的，並有過修改與補充」（頁二四七）。再則説：「從<span class="shuming">壇經</span>原本到<span class="zhuanming">敦煌</span>本，至少已有過二次重大的修補。此後，流傳中的<span class="shuming">壇經</span>，不斷的改編，不斷的刊行，變化是非常多的。」（頁二七二）甚至某些本子<span class="shuming">壇經</span>的一些内容，竟然「大致與<span class="shuming">景德傳燈録</span>相近」（頁二七五）。<span class="zhuanming">宇井伯壽</span>的<span class="shuming">禪宗史研究壇經考</span>裡，專門有一（第十）節，題爲<span class="shuming">壇經之變化</span>，就上述<span class="zhuanming">慧忠</span>的話，作了分析，説明<span class="shuming">壇經</span>確有很大的改變。在<span class="shuming">禪宗史研究·壇經考</span>第七節<span class="shuming">敦煌本與各本</span>裡，<span class="zhuanming">宇井</span>氏還特别指出：<span class="zhuanming">敦煌</span>本<span class="shuming">壇經</span>，爲「最古」本的<span class="shuming">壇經</span>，它是其後各本<span class="shuming">壇經</span>的基礎。在以後各本的<span class="shuming">壇經</span>中，由於都有很多的增改，所以，它們的内容，較之<span class="zhuanming">敦煌</span>本<span class="shuming">壇經</span>，都有明顯的不同。<span class="zhuanming">忽滑谷快天</span>在談及三本<span class="shuming">壇經</span>的不同時，也曾指出過：作爲「<span class="zhuanming">慧能</span>語録」的<span class="shuming">壇經</span>，由於傳寫時文字上的改换，以致在<span class="shuming">壇經</span>裡存在着「玉石相混」的情況（見<span class="shuming">禪學思想史</span>上卷第十一章第二節<span class="shuming">壇經三本之不同</span>）。「玉石相混」，猶言「魚目混珠」。這一論斷表明，在<span class="shuming">壇經</span>（尤其是晚出的<span class="shuming">壇經</span>）裡，確有贋品和私貨！可見，<span class="shuming">壇經</span>之曾被人們所竄改，乃是一種爲古今中外學者們所公認的歷史事實<a class="zhuhao" href="#13" id="11">〔一〕</a>，是無法抹煞的。<a class="zhuhao" href="#14" id="12">〔二〕</a></span> </p><p> <span class="font12 jiaozhu"><a class="zhuhao" href="#11" id="13">〔一〕</a>：<span class="zhuanming">印順</span>在<span class="shuming">中國禪宗史</span>第六章第一節<span class="shuming">壇經的主體部份</span>裡指出：「現存的<span class="shuming">壇經</span>，應分别爲二部份：一﹑（原始的）<span class="shuming">壇經</span>——『<span class="shuming">壇經</span>主體』，是<span class="zhuanming">大梵寺</span>開法的記録。二﹑『<span class="shuming">壇經</span>附録』，是六祖平時與弟子的問答，臨終付囑，以及臨終及身後的情形。二者性質不同，集録也有先後的差别。在<span class="shuming">壇經</span>的研究上，這是應該分别處理的。」（頁二四五）這種區分，是頗有啓發意義的。</span> </p><p> <span class="font12 jiaozhu"><a class="zhuhao" href="#12" id="14">〔二〕</a>：附帶一提：<span class="zhuanming">丁福保</span>箋註<span class="shuming">壇經</span>（書名<span class="shuming">六祖大師法寶壇經箋註</span>），所箋註者，本是<span class="zhuanming">宗寶</span>本<span class="shuming">壇經</span>，而<span class="zhuanming">丁氏</span>却署款爲「<span class="zhuanming">唐</span>釋門人<span class="zhuanming">法海</span>録」。冒<span class="zhuanming">宗寶</span>本爲<span class="zhuanming">法海</span>本，實在是一種很不嚴肅的作法。而且，按照佛教習慣，祇宜稱「釋<span class="zhuanming">法海</span>」，却不能稱「釋門人」，「釋門人」之稱，是不通的。</span> </p></div></div></div>
</>
（五○）
<div class="wlghyzd_wzb_18"><div id="FCdiv1155577" key="1155577"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 壇經校釋 &gt; （五○） </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1155578" key="1155578"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-L00106','619017',this);" style="cursor:pointer;"> <span class="song">P106</span></i><p class="font20" id="ZSK00444-001-BT0000109">（五○）</p><p> <span><span class="zhuanming">能大師</span>言：「汝等聽吾作二頌，取<span class="zhuanming">達磨和尚</span>頌意。汝迷人依此頌修行，必當見性。第一頌曰：</span> </p><p> <span>心地邪花放，五葉逐根隨，共造無明業</span> <span class="font12 zhu">原本業作葉，</span> <span>見被業風吹</span> <span class="font12 zhu">原本業作葉。</span> </p><p> <span>第二頌曰：</span> </p><p> <span>心地正花放，五葉逐根隨</span> <span class="font12 zhu">原本根作恨，</span> <span>共修般若惠，當來佛菩提<a class="zhuhao" href="#711" id="709">〔一〕</a>。」</span> </p><p> <span>六祖説偈已了，放衆人散<a class="zhuhao" href="#712" id="710">〔二〕</a>。門人出外思惟，卽知大師不久住世。</span> </p></div></div></div>
</>
（二）
<div class="wlghyzd_wzb_18"><div id="FCdiv671864" key="671864"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 壇經校釋 &gt; （二） </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv671865" key="671865"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-L00004','618969',this);" style="cursor:pointer;"> <span class="song">P4</span></i><p class="font20" id="ZSK00444-001-BT0000013">（二）</p><p> <span><span class="zhuanming">能大師</span>言：「善知識<a class="zhuhao" href="#45" id="33">〔一〕</a>！净心唸摩訶般若波羅蜜法。」大師不語，自身净心<a class="zhuhao" href="#46" id="34">〔二〕</a>，良久乃言：「善知識淨聽，<span class="zhuanming">惠能</span>慈父<a class="zhuhao" href="#47" id="35">〔三〕</a>，本官<span class="zhuanming">范陽</span><a class="zhuhao" href="#48" id="36">〔四〕</a>左降遷流<span class="zhuanming">嶺南</span></span> <span class="font12 zhu">原本無嶺字，</span> <span>作<span class="zhuanming">新州</span>百姓</span> <span class="font12 zhu">原本無作字<a class="zhuhao" href="#49" id="37">〔五〕</a>。</span> <span><span class="zhuanming">惠能</span>幼小，父又早亡</span> <span class="font12 zhu">原本又作小<a class="zhuhao" href="#50" id="38">〔六〕</a>，</span> <span>老母孤遺，移來<span class="zhuanming">南海</span></span> <span class="font12 zhu">原本無南字，</span> <span>艱辛貧乏</span> <span class="font12 zhu">原本乏作之，</span> <span>於市賣柴</span> <span class="font12 zhu">原本賣作買。</span> <span>忽有一客買柴，遂令<span class="zhuanming">惠能</span>送至於官店</span> <span class="font12 zhu">原本令作領，無送字，</span> <span>客將柴去，<span class="zhuanming">惠能</span>得錢，却向門前，忽見一客讀<span class="shuming">金剛經</span><a class="zhuhao" href="#51" id="39">〔七〕</a>，<span class="zhuanming">惠能</span>一聞，心明便悟</span> <span class="font12 zhu">原本明作名，</span> <span>乃問客曰</span> <span class="font12 zhu">原本問作聞：</span> <span>『從何處來持此經典？』客答曰：『我於<span class="zhuanming">蘄州</span><span class="zhuanming">黄梅縣</span>東<span class="zhuanming">馮墓山</span></span> <span class="font12 zhu">原本縣作懸<a class="zhuhao" href="#52" id="40">〔八〕</a>，</span> <span>禮拜五祖<span class="zhuanming">弘忍和尚</span><a class="zhuhao" href="#53" id="41">〔九〕</a>，見今在彼</span> <span class="font12 zhu">原本今作令<a class="zhuhao" href="#54" id="42">〔一○〕</a>，</span> <span>門人有千餘衆。我於彼聽見大師勸道俗，但持<span class="shuming">金剛經</span>一卷</span> <span class="font12 zhu">原本持作特，</span> <span>卽得見性<a class="zhuhao" href="#55" id="43">〔一一〕</a>，直了成佛。』<span class="zhuanming">惠能</span>聞説，宿業有緣，便卽辭親<a class="zhuhao" href="#56" id="44">〔一二〕</a>，往<span class="zhuanming">黄梅</span><span class="zhuanming">馮墓<i class="pageTag" onclick="viewPic('ZSK00444-001-L00005','618969',this);" style="cursor:pointer;"> <span class="song">P5</span></i>山</span>，禮拜五祖<span class="zhuanming">弘忍和尚</span>。」</span> </p></div></div></div>
</>
校釋
<div class="wlghyzd_wzb_18"><div id="FCdiv1078825" key="1078825"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 壇經校釋 &gt; （一七） &gt; 校釋 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1078826" key="1078826"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-L00032','2052860',this);" style="cursor:pointer;"> <span class="song">P32</span></i><p class="font14" id="ZSK00444-001-BT0000044">校釋</p><i class="pageTag" onclick="viewPic('ZSK00444-001-L00033','2052860',this);" style="cursor:pointer;"> <span class="song">P33</span></i><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="208">〔一〕</a>無住爲本　<span class="shuming">維摩經</span><span class="shuming">觀衆生品</span>第七：「從無住本，立一切法。」</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="209">〔二〕</a>何名無相　原本作「何名爲相」（<span class="zhuanming">鈴木</span>校本同）。根據下句「無相者，於相而離相」的釋文，應以「何名無相」爲是。故依義校改。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="210">〔三〕</a>無相者，於相而離相　「相」謂事相。「離」，表面含義，可作「遠離」解；實際含義，則是不計較﹑不執著的意思。卽下文所謂「卽見聞覺知」而「不染萬境」。盡管見色﹑聞聲﹑覺觸﹑知法，但由於不計較﹑不執著，所以並「不染萬境」。亦卽<span class="shuming">維摩經</span><span class="shuming">方便品</span>所謂「入諸婬舍，示欲之過；入諸酒肆，能立其志」。雖逛妓院，並未胡搞；雖下酒館，也未濫飲。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="211">〔四〕</a>於念而不念　於體念「真如本性」的正念上，遠離雜念﹑妄念。<span class="shuming">維摩經</span><span class="shuming">觀衆生品</span>第七：「又問：『欲除煩惱，當何所行？』答曰：『當行正念。』」所以，「無念」，並非「百物不思」，而是排除妄念﹑雜念。這裡，念，不是通常意義上的思維活動，而是一種直覺的内省﹑冥想。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="212">〔五〕</a>無住者，爲人本性　對照下文「住」含二義，這裡，人的「本性」，也具二義：一﹑人的世俗本性，亦卽<span class="zhuanming">宋</span>儒所謂「氣質之性」；二﹑人的本有佛性，亦卽真實本性。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="213">〔六〕</a>念念不住　「住」有二義：一﹑静止義；「不住」，卽遷流不止。「前念﹑今念﹑後念，念念相續，無有斷絶」，卽屬此義。這是説，人的世俗「本性」，原是遷流不息﹑生滅無常的。二﹑執著義；「不住」，卽「無著」。下文「念念時中，於一切法上無住，一念若住，念念卽住，名繫縛；於一切上，念念無住，卽無縛也」。卽屬此義。這是説，人的本有佛性，原是無著﹑無縛「而常自在」的。</span> </p><i class="pageTag" onclick="viewPic('ZSK00444-001-L00034','2052860',this);" style="cursor:pointer;"> <span class="song">P34</span></i><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="214">〔七〕</a>若一念斷絶，法身卽離色身　亦卽下文所謂「一念斷卽死，别處受生」之義。這也就是「形神相離」的思想。不過，嚴格説來，「法身卽離色身」的説法，是有毛病的。因爲，按照大乘教義，「法身」，亦卽「真如」﹑「佛性」，它是無所不在的，説它「卽離色身」，那就表明了它也是有局限﹑而並非遍在的了。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="215">〔八〕</a>别處受生　此處死，别處生，此之謂「輪迴」。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="216">〔九〕</a>又謗經法　經言「無念」，祇是説無雜念﹑妄念，並非連「正念」亦「無」之；若把「無念」誤解爲「百物不思，念盡除却」，不僅自作此解，而且還「更勸他人」，那就是誹謗經法了。這裡的「經法」，係泛指，並非專指某經。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="217">〔一○〕</a>一切塵勞妄念　猶言「一切煩惱雜念」。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="218">〔一一〕</a>故此教門　「故」原本作「然」，按：「然」當作「故」。<span class="zhuanming">契嵩</span>本﹑<span class="zhuanming">宗寶</span>本均作「故此法門」。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="219">〔一二〕</a>無者無何事？念者念何物　「無念」原是一個詞，這裡却又「分而言之」，這也反映出<span class="zhuanming">慧能</span>傳教，是非常「隨自意」的。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="220">〔一三〕</a>離二相諸塵勞　生滅﹑有無﹑空有﹑人我﹑是非﹑染净﹑内外等等，均稱「二相」。計較「二相」，必將障蔽「真如本性」，故稱這種煩惱妄見爲「塵勞」。「塵」謂情塵﹑塵垢；「勞」謂勞累﹑煩擾。「塵勞」非一，故謂之「諸」。此句下<span class="zhuanming">鈴木</span>校本根據<span class="zhuanming">契嵩</span>本﹑<span class="zhuanming">宗寶</span>本補入「念者念真如本性」一句，並加校注云：「原本無念者念真如本性七字。」按：不加此句亦可通。</span> </p><i class="pageTag" onclick="viewPic('ZSK00444-001-L00035','2052860',this);" style="cursor:pointer;"> <span class="song">P35</span></i><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="221">〔一四〕</a>念是真如之用　依「真如」而起「念」，自然是「正念」﹑「真念」。本來是在講「無念」，却又講到「有念」。可見<span class="zhuanming">慧能</span>思想的歸宿處，是「有」而不是「空」。不過，「真如」是「無爲」法，它既然也有了起「念」之「用」，那不又成了「有爲」法了嗎？可見，<span class="zhuanming">慧能</span>在運用邏輯範疇時，是很不嚴格的。</span> </p><p> <span class="font12 zhu"><span class="shuming">神會語録</span>第「二○」節「<span class="zhuanming">嗣道王</span>問」中，也有一段關於「無念法」的議論，兹節録於此，以資參考：「又問曰：『無念者（按：<span class="zhuanming">鈴木</span>校本：「念字疑衍。」）無何法？是念者念何法？』答曰：『無者無有二法，念者唯念真如。』又問：『念者與真如有何差别？』答：『亦無差别。』問：『既無差别，何故言念真如？』答曰：『所言念者，是真如之用；真如者，卽是念之體。以是義故，立無念爲宗。若言無念者（按：<span class="zhuanming">鈴木</span>校本：「<span class="zhuanming">胡適</span>本，言作見。」），雖有見聞覺知，而常空寂。』」</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="222">〔一五〕</a><span class="shuming">維摩經</span>云……　語見<span class="shuming">維摩經</span><span class="shuming">佛國品</span>第一：「能善分别諸法相，於第一義而不動。」原文無「外」﹑「内」二字。這兩句經文的意思是説：能够善於分别（觀察﹑了解）諸法事相的人，便能了知一切法相當體都是「真如法性」，因而他們也就能够對於「真如法性」這一「第一義」（「義」，謂義理，這裡作真理解，所以也稱「第一義諦」，「諦」卽真理。在一切義理中，「真如法性」是最高﹑最終極的真理，所以稱爲「第一義」）而的信無疑，毫不動摇。（動，也可作乖離﹑背離解。意謂「能善分别諸法相」的人，便能不背離於「第一義」。）</span> </p><p> <span class="font12 zhu"><span class="zhuanming">印順</span>説：「『無相爲體，無住爲本，無念爲宗』，這是<span class="shuming">壇經</span>所傳的修行法。」（<span class="shuming">中國禪宗史</span>頁三五七）可見，所謂「三無」，祇是講的一種「修行法」；如果把它們看作是<span class="zhuanming">慧能</span>的「中心思想」，那就很不准<i class="pageTag" onclick="viewPic('ZSK00444-001-L00036','2052860',this);" style="cursor:pointer;"> <span class="song">P36</span></i>確了。</span> </p></div></div></div>
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校釋
<div class="wlghyzd_wzb_18"><div id="FCdiv1155590" key="1155590"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 壇經校釋 &gt; （一八） &gt; 校釋 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1155591" key="1155591"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-L00036','2052861',this);" style="cursor:pointer;"> <span class="song">P36</span></i><p class="font14" id="ZSK00444-001-BT0000046">校釋</p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="226">〔一〕</a>心元是妄　這是指「妄心」而言。<span class="zhuanming">宗密</span><span class="shuming">禪源諸詮集都序</span>卷下之二説：「心有二種：一者真，二者妄。」「妄心」就是「生滅心」，「真心」就是「真如」。<span class="zhuanming">宗密</span>并詳細表列了真﹑妄二心的區别。<span class="zhuanming">延壽</span><span class="shuming">宗鏡録</span>卷三也説：「問：『以心爲宗，理須究竟，約有情界，真妄似分，不可雷同，有濫圓覺，如金鍮共熱，真僞俄分；砂米同炊，生熟有異。未審以何心爲宗？』答：『誠如所問，須細識心，此妙難知，唯佛能辯。祇爲三乘慕道，且有差殊，錯指妄心以爲真實，……迷心迷性，皆爲執斯緣慮，作自己身；遺此真心，認他聲色。斯則出俗外道﹑在家凡夫之所失也。……』」同書又説：「問：『真妄二<i class="pageTag" onclick="viewPic('ZSK00444-001-L00037','2052861',this);" style="cursor:pointer;"> <span class="song">P37</span></i>心，各以何義名心？以何爲體？以何爲相？』答：『真心以靈知寂照爲心，不空無住爲體，實相爲相。妄心以六塵緣影爲心，無性爲體，攀緣思慮爲相。此緣慮覺了能知之妄心而無自體，但是前塵隨境有無，境來卽生，境去卽滅。』……」真心是以「不空無住爲體」，值得注意。<span class="zhuanming">延壽</span>還明確指出：「則從上禀受，以此真心爲宗。」可見<span class="zhuanming">慧能</span>講到「妄心」時，卽但指「妄心」。如果以「妄」爲「真」，或者混「真」於「妄」，那就必然要誤解<span class="zhuanming">慧能</span>與<span class="shuming">壇經</span>。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="227">〔二〕</a>人性本净　這裡所謂「本净」的「人性」，亦卽「本性」﹑「本心」﹑「真如」。<span class="shuming">神會語録</span>第「二四」節：「真如之性，卽是本心。」所以，不能以通常的意義來理解<span class="zhuanming">慧能</span>在這裡所講的「人性」。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="228">〔三〕</a>若修不動者，……却是障道因緣　<span class="zhuanming">契嵩</span>本（<span class="zhuanming">宗寶</span>本同）作：「若修不動者，但見一切人時，不見人之是非﹑善惡﹑過患，卽是自性不動。善知識！迷人身雖不動，開口便説他人是非﹑長短﹑好惡，與道違背。若着心着净，却障道也。」</span> </p></div></div></div>
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校釋
<div class="wlghyzd_wzb_18"><div id="FCdiv1155598" key="1155598"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 壇經校釋 &gt; （一九） &gt; 校釋 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1155599" key="1155599"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-L00038','2052862',this);" style="cursor:pointer;"> <span class="song">P38</span></i><p class="font14" id="ZSK00444-001-BT0000048">校釋</p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="235">〔一〕</a>見本性不亂爲禪　把「坐禪」一詞拆開來講，并各賦以不同含義，這不單單是一種望文生義的作法，也反映了<span class="zhuanming">慧能</span>思想的特點。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="236">〔二〕</a>外若著相，内心卽亂，外若離相，内性不亂　此十六字<span class="zhuanming">契嵩</span>本（<span class="zhuanming">宗寶</span>本同）作：「外若著相，内心卽亂；外若離相，心卽不亂。」<span class="zhuanming">鈴木</span>校本據改如上。祇是把<span class="zhuanming">契嵩</span>本的「心卽不亂」，改爲「内性不亂」，易「心」爲「性」，意思略同，可從。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="237">〔三〕</a>外禪内定，故名禪定　把「禪定」一詞分開來講，情況一如對於「坐禪」一詞的解釋。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="238">〔四〕</a>卽時豁然，還得本心　語見<span class="shuming">維摩經</span><span class="shuming">弟子品</span>第三：「時<span class="zhuanming">維摩詰</span>卽入三昧（按：「入三昧」，卽入定），令此比丘（按：指一羣「新學」比丘）自識宿命，……卽時豁然，還得本心。」所謂「本心」，卽本來具有的「真如」之心。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="239">〔五〕</a>本元自性清净　這裡的<span class="shuming">菩薩戒經</span>，指<span class="shuming">梵網經</span>。語見<span class="shuming">梵網經</span>卷下：「金剛寶戒，是一切佛本源，一切菩薩本源，佛性種子。一切衆生，皆有佛性。……是一切衆生戒本源自性清净。」這裡講的，是作爲「佛性種子」的「戒」體本源，「自性清净」。<span class="shuming">壇經</span>引此，係指「本心」﹑「本性」（真如﹑佛性）本自「清<i class="pageTag" onclick="viewPic('ZSK00444-001-L00039','2052862',this);" style="cursor:pointer;"> <span class="song">P39</span></i>净」，取意與<span class="shuming">梵網</span>還可相通。<span class="zhuanming">鈴木</span>校本（據<span class="zhuanming">宗寶</span>本）作「我本元自性清净」（<span class="zhuanming">契嵩</span>本作「我本性元自清净」），並加校注謂：「原本無我字。……」前面加一「我」字，多少反有失<span class="shuming">梵網</span>原意。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="240">〔六〕</a>自修自作自性法身對於這一節，<span class="zhuanming">胡適</span>又從<span class="shuming">神會語録</span>（第「四七」節）裡找出一條<span class="shuming">壇經</span>係<span class="zhuanming">神會</span>作品的「内證」：「念不起爲坐，見本性爲禪。」</span> </p></div></div></div>
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校釋
<div class="wlghyzd_wzb_18"><div id="FCdiv1155602" key="1155602"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 壇經校釋 &gt; （二○） &gt; 校釋 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1155603" key="1155603"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-L00040','2052863',this);" style="cursor:pointer;"> <span class="song">P40</span></i><p class="font14" id="ZSK00444-001-BT0000050">校釋</p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="262">〔一〕</a>授無相戒　「無相戒」，義見前第三頁注〔五〕。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="263">〔二〕</a>歸依當來圓滿報身佛　以上，「法身佛」﹑「報身佛」﹑「化身佛」，佛教稱之爲「三身佛」，或「佛」的「三身」。其中，「法身」（又叫「自性身」），稱爲「毗盧遮那」，義爲「遍一切處」，乃成佛時所契證的最高的精神實體，卽所謂「諸法實性」，亦卽「真如」﹑「佛性」。<span class="shuming">涅槃經</span><span class="shuming">金剛身品</span>第五：「如來身者，<i class="pageTag" onclick="viewPic('ZSK00444-001-L00041','2052863',this);" style="cursor:pointer;"> <span class="song">P41</span></i>是常住身，不可壞身，金剛之身，非雜食身，卽是法身。」這種「法身」，「不生不滅，不習不修，無量無邊，畢竟清净，……」（同上）所以，嚴格説來，所謂「法身」，乃是「法性」，並非是「身」。「報身」（又叫「受用身」），稱爲「盧舍那」，義爲「净滿」，卽成佛時所獲得的清净圓滿果報之身。這種清净莊嚴﹑功德圓滿的果報之身，高踞佛國，不來人世，祇供自己「受用」，衆生無緣分享。泛指將要成佛者，可稱「當來」；若指<span class="zhuanming">釋迦</span>「報身」，「當來」之説，便不確切。「化身」（又叫「應身」﹑「變化身」），指的就是<span class="zhuanming">釋迦牟尼</span>，爲了化導苦難衆生，「應化」人間，宣揚佛教。「化身」不限一類，可以「隨類應化」，所以又稱做「千百億化身」。<span class="shuming">梵網經</span>卷下説：「我今盧舍那，方坐蓮花台，周匝千花上，復現千<span class="zhuanming">釋迦</span>，一花百億國，一國一<span class="zhuanming">釋迦</span>，各坐菩提樹，一時成佛道。如是千百億盧舍那本身，千百億<span class="zhuanming">釋迦</span>，各接微塵衆。……」這是説，光是<span class="zhuanming">釋迦</span>「化身」，卽有千百億之多，其他「化身」佛，當更多得不可勝數！「於自色身」，「歸依」三佛，表示於自身中卽具三佛。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="264">〔三〕</a>向者三身在自法性　<span class="zhuanming">袾宏</span><span class="shuming">彌陀疏鈔</span>卷一説：「言性有二：兼無情分中，謂之法性；獨有情分中，謂之佛性。」「有情」，指有「情識」者，實則包括一切動物。「無情」，卽指動物以外的一切自然現象。單就一切動物而言，稱做「佛性」，卽所謂「一切衆生，皆有佛性」。泛指一切現象而言，稱爲「法性」，卽所謂「諸法實性」。（<span class="zhuanming">唐</span>譯——下同）<span class="shuming">楞伽經</span><span class="shuming">如來常無常品</span>第五説；「諸佛如來所證法性，法住法位，如來出世﹑若不出世，常住不易。」可見，佛性﹑法性﹑實性﹑自性﹑本性﹑法身﹑本心﹑真如等等稱謂，實質上指的都是一個東西——佛教所幻想的最高的﹑永<i class="pageTag" onclick="viewPic('ZSK00444-001-L00042','2052863',this);" style="cursor:pointer;"> <span class="song">P42</span></i>恒的精神實體。它是<span class="zhuanming">慧能</span>的思想核心﹑理論基礎；也是<span class="zhuanming">慧能</span>心目中的宇宙實體﹑世界本原。一「法性」中，備具「三身」，所以説「三身」盡「在自法性」中。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="265">〔四〕</a>聽汝善知識説　這裡的「善知識」，係指<span class="zhuanming">慧能</span>自己。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="266">〔五〕</a>今善知識　這裡的「善知識」，係指聽衆。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="267">〔六〕</a>萬法在自性　「自性」，卽「法性」。「萬法在自性」，意謂「萬法」（卽所謂「森羅萬象」——宇宙萬有）都是由「真如」﹑「法性」的「自性」派生的，因此，「萬法」本身就是「真如」﹑「法性」；亦卽所謂「無不從此法界流，無不還歸此法界」——「法界」，亦卽「法性」的另一稱謂。<span class="shuming">楞伽經</span><span class="shuming">刹那品</span>第六説：「如來藏是善不善因，能遍興造一切趨生。」所謂「如來藏」，亦卽法性﹑佛性﹑真如等的另一稱謂。由於一切都是由如來藏「興造」的，所以「一切」盡在「如來藏」中，亦卽「萬法盡在自性」。<span class="zhuanming">慧能</span>的真心一元論——真如緣起論的世界觀，就「言簡意賅」地包括在這「萬法在自性」的一言之中！這一句話，<span class="zhuanming">惠昕</span>等三本均作「萬法從自性生」。意思更加清楚。於此可見，<span class="zhuanming">慧能</span>所講的心（自然是「真心」）﹑性（自然是「法性」），確乎是宇宙實體，世界本原。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="268">〔七〕</a>萬象森羅　「象」原本作「像」。今依義改。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="269">〔八〕</a>猶如青天　「青」原本作「清」，今依義改。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="270">〔九〕</a>惠如日，智如月　這裡，<span class="zhuanming">慧能</span>又把「智慧」一詞拆開來用。則「慧」當是指觀察現象的「後得智」，「智」當是指了悟本體的「根本智」。</span> </p><i class="pageTag" onclick="viewPic('ZSK00444-001-L00043','2052863',this);" style="cursor:pointer;"> <span class="song">P43</span></i><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="271">〔一○〕</a>妄念浮雲蓋覆，自性不能明　<span class="shuming">楞伽經</span><span class="shuming">刹那品</span>第六説：「此如來藏藏識本性清净，客塵所染，而爲不净。」<span class="shuming">涅槃經</span><span class="shuming">如來性品</span>第十二説：「一切衆生所有佛性，爲諸煩惱之所覆蔽。」「一切衆生，……雖有佛性，皆不能見，而爲貪婬﹑瞋恚﹑愚癡之所覆蔽。」「如來祕藏……爲諸煩惱叢林所覆，無明衆生不能得見。」</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="272">〔一一〕</a>萬法皆見　「見」，同「現」。<span class="zhuanming">慧能</span>用「於自性中，萬法皆現」這種簡潔語言，明確地表達了他的真心一元論——真如緣起論的觀點。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="273">〔一二〕</a>一切法自在性　「一切法」的「自在性」，亦卽「真如」﹑「法性」。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="274">〔一三〕</a>名爲清净法身　可見，「法身」，就是「自性」﹑「本性」﹑「法性」﹑「真如」﹑「佛性」。這裡，<span class="zhuanming">慧能</span>對於「法身」的釋義，還是符合佛教傳統教義的。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="275">〔一四〕</a>何名千百億化身　這裡，<span class="zhuanming">慧能</span>對於「化身」的釋義，完全是「隨自意」的，完全不是「化身」的傳統含義。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="276">〔一五〕</a>此句下，<span class="zhuanming">鈴木</span>校本據<span class="zhuanming">惠昕</span>本增補如下兩句：「此名自性化身。何名圓滿報身？」並加校注云：「原本無此名自性化身。何名圓滿報身十二字，今據<span class="zhuanming">興聖寺</span>本補之。」今按：可不補。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="277">〔一六〕</a>一智惠能滅萬年愚　「惠」字，疑衍。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="278">〔一七〕</a>莫思向前，常思於後　<span class="zhuanming">惠昕</span>等三本均作：「莫思向前，已過不可得；常思於後，念念圓明，自見本性。」則「向前」，實爲「向後」——向已往，向過去。「思後」，實爲「思前」——思將來。它的含義，<i class="pageTag" onclick="viewPic('ZSK00444-001-L00044','2052863',this);" style="cursor:pointer;"> <span class="song">P44</span></i>頗似現在所謂不要向後看﹑要向前看。當然，<span class="zhuanming">慧能</span>的「常思於後」，並不是要人們面對現實，而是要人們直覺冥想——「念念圓明，自見本性」。歸根結柢，是要把人們的注意力引向彼岸世界。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="279">〔一八〕</a>常後念善，名爲報身　<span class="zhuanming">慧能</span>對於「報身」的釋義，也是不符合傳統教義的。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="280">〔一九〕</a>一念惡，報却千年善亡　<span class="zhuanming">惠昕</span>等三本均作：「自性起一念惡，滅萬刼善因。」</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="281">〔二○〕</a>一念善，報却千年惡滅　<span class="zhuanming">惠昕</span>等三本均作：「自性起一念善，得<span class="zhuanming">恒</span>沙惡滅。」</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="282">〔二一〕</a>無常已來　<span class="zhuanming">惠昕</span>本作：「直至無常。」「無常」，乃「死」的異名。「無常已來」，意卽「死期已到」。</span> </p></div></div></div>
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校釋
<div class="wlghyzd_wzb_18"><div id="FCdiv1155614" key="1155614"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 壇經校釋 &gt; （二一） &gt; 校釋 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1155615" key="1155615"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-L00045','2052864',this);" style="cursor:pointer;"> <span class="song">P45</span></i><p class="font14" id="ZSK00444-001-BT0000052">校釋</p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="285">〔一〕</a>衆生無邊誓願度，……無上佛道誓願成　「四弘誓願」的傳統提法是：「衆生無邊誓願度，煩惱無盡誓願斷，法門無量誓願學，佛道無上誓願成。」意卽「誓願度」脱「無邊衆生」，「誓願斷」除「無盡煩惱」，「誓願學」習「無量法門」，「誓願成」就「無上佛道」。發此四種「弘誓」大願者，便是「菩薩」。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="286">〔二〕</a>「煩惱無邊誓願斷」，自心除虚妄　<span class="zhuanming">慧能</span>以「虚妄」概括「無邊煩惱」，雖很「簡要」，並不確切。因爲，「煩惱」固屬「虚妄」，但「虚妄」並不都是「煩惱」。「凡所有相，皆是虚妄」，非獨「煩惱」爲然。</span> </p></div></div></div>
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校釋
<div class="wlghyzd_wzb_18"><div id="FCdiv1155618" key="1155618"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 壇經校釋 &gt; （二二） &gt; 校釋 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1155619" key="1155619"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-L00045','2052865',this);" style="cursor:pointer;"> <span class="song">P45</span></i><p class="font14" id="ZSK00444-001-BT0000054">校釋</p><i class="pageTag" onclick="viewPic('ZSK00444-001-L00046','2052865',this);" style="cursor:pointer;"> <span class="song">P46</span></i><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="291">〔一〕</a>與善知識説無相懺悔　原本作「説與善知識無相懺悔」，今依義改。「無相懺悔」，義似「無相戒」。有罪可懺，有過可悔，都是「有相」的。既然「無相」，又何「懺悔」之有！</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="292">〔二〕</a>念念不被愚癡染　「愚癡」，<span class="zhuanming">惠昕</span>本作「憍誑」。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="293">〔三〕</a>不被疽疾染　疽，音蛆。<span class="shuming">説文</span>：「疽，癰也。」則這裡用「疽疾」這個詞，顯然是不合適的。<span class="zhuanming">契嵩</span>本（<span class="zhuanming">宗寶</span>本同）作：「念念不被嫉妒染，所有惡業嫉妒等罪，悉皆懺悔。」意義比較明確。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="294">〔四〕</a>何名懺悔？……名爲懺悔　<span class="zhuanming">惠昕</span>本（<span class="zhuanming">契嵩</span>本﹑<span class="zhuanming">宗寶</span>本略同）作：「云何名懺？云何名悔？懺者懺其前𠎱，從前所有惡業愚迷﹑憍誑﹑疽妒（按：<span class="zhuanming">契嵩</span>本﹑<span class="zhuanming">宗寶</span>本「疽妒」作「嫉妒」，下同）等罪，悉皆盡懺，願（按：<span class="zhuanming">契嵩</span>本﹑<span class="zhuanming">宗寶</span>本「願」作「永」）不復起，是名爲懺。悔者悔其後過，從今已後，所有惡業愚迷﹑憍誑﹑疽妒等罪，今已覺悟，悉皆永斷，不復更作，是名爲悔。」</span> </p></div></div></div>
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校釋
<div class="wlghyzd_wzb_18"><div id="FCdiv1155625" key="1155625"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 壇經校釋 &gt; （二三） &gt; 校釋 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1155626" key="1155626"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-L00047','2052866',this);" style="cursor:pointer;"> <span class="song">P47</span></i><p class="font14" id="ZSK00444-001-BT0000056">校釋</p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="308">〔一〕</a>與善知識授無相三歸依戒　「無相三歸依」，與「無相戒」﹑「無相懺」的情況相類似：既稱「無相」，何論「歸依」！而且，「三歸依」祇是「歸依」，並不是「戒」，稱「三歸依戒」，於義欠通。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="309">〔二〕</a>歸依覺　佛者，覺也。「歸依覺」，卽「歸依佛」。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="310">〔三〕</a>兩足尊　佛教宣稱：到了佛位，便1「福德」圓滿，因而就「萬德莊嚴」；2「智慧」圓滿，因而就「智慧無量」。「福足」﹑「慧足」，稱「兩足尊」。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="311">〔四〕</a>更不歸依邪迷外道　佛教通常貶稱佛教以外的各種思想流派爲「邪魔外道」，這裡稱「邪迷外道」，稍異常稱。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="312">〔五〕</a>願自三寶　佛教稱佛陀﹑教法﹑僧團爲佛﹑法﹑僧「三寶」。<span class="zhuanming">慧能</span>講的是「自心」﹑「自性」本來具有的「三寶」，所以稱「自三寶」。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="313">〔六〕</a>法者，正也　佛的教法，亦稱「正法」，訓「法」爲「正」，勉强可通。</span> </p><i class="pageTag" onclick="viewPic('ZSK00444-001-L00048','2052866',this);" style="cursor:pointer;"> <span class="song">P48</span></i><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="314">〔七〕</a>僧者，净也　梵語「僧伽」，意譯爲「衆」。訓「僧」爲「净」，於義欠通。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="315">〔八〕</a>離財離色，名兩足尊以「離財」﹑「離色」訓釋「兩足」，不僅不符合傳統教義，簡直是對佛陀的貶低。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="316">〔九〕</a>自心歸依正　原本無「依」字，今據<span class="zhuanming">惠昕</span>等本補。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="317">〔一○〕</a>自心歸依净　原本無「依」字，今據<span class="zhuanming">惠昕</span>等本補。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="318">〔一一〕</a>凡夫不解，從日至日，受三歸依戒　意謂：愚昧的凡夫，由於不了解「自心三寶」的意義，反而徒勞地日復一日地向外面去「受三歸依」。「凡夫不解」，<span class="zhuanming">惠昕</span>等三本均作「凡夫不會」。改「解」爲「會」，更帶禪味。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="319">〔一二〕</a>若不見佛，卽無所歸；既無所歸，言却是妄　「既無所歸」，而又「言歸」，豈非虚妄！這裡，<span class="zhuanming">慧能</span>以「若不見佛，卽無所歸」的命題，來否定通常意義上的「歸依佛」，它實已開啓日後「呵佛」狂禪的端倪。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="320">〔一三〕</a>經中祇卽言自歸依佛，不言歸依他佛　這裡的「經中」，在<span class="zhuanming">慧能</span>，原是泛指，實則應是<span class="shuming">華嚴經</span>。<span class="shuming">華嚴經</span><span class="shuming">净行品</span>第十一説：「自歸於佛，當願衆生，紹隆佛種，發無上意。自歸於法，當願衆生，深入經藏，智慧如海。自歸於僧，當願衆生，統理大衆，一切無礙。」經文的意思是很清楚的：自己「歸」依了「佛」，同時也要祝願一切「衆生」都能如此（歸法﹑歸僧，義皆相同）。<span class="zhuanming">慧能</span>硬把「自」字解釋爲「自心」﹑「自性」，這實在是對經義的曲解！如果按照<span class="zhuanming">慧能</span>的見解，那就不該稱做「歸依三寶」，而<i class="pageTag" onclick="viewPic('ZSK00444-001-L00049','2052866',this);" style="cursor:pointer;"> <span class="song">P49</span></i>應該是「歸依自心」或「歸依自性」了！</span> </p></div></div></div>
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校釋
<div class="wlghyzd_wzb_18"><div id="FCdiv1155629" key="1155629"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 壇經校釋 &gt; （二四） &gt; 校釋 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1155630" key="1155630"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-L00049','2052867',this);" style="cursor:pointer;"> <span class="song">P49</span></i><p class="font14" id="ZSK00444-001-BT0000058">校釋</p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="326">〔一〕</a>大智惠彼岸到　「摩訶」，「大」義：「般若」，「智慧」；「波羅蜜」，「到彼岸」。這裡，「彼岸」，不是「彼岸世界」，而是終極﹑徹底﹑究竟的意思。「般若波羅蜜」，意謂最高﹑最終極的智慧。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="327">〔二〕</a>此法須行，……法身與佛等也　<span class="zhuanming">惠昕</span>等三本均作：「此須心行，不在口念，口念心不行，如幻﹑如化，如露﹑如電。口念心行，卽心口相應，本性是佛，離性無别佛。」</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="328">〔三〕</a>心量廣大　本是在講般若之「大」，却又講起「心量廣大」，以及下一節的「性含萬法是大」等等，分明是在「借題發揮」了。</span> </p><i class="pageTag" onclick="viewPic('ZSK00444-001-L00050','2052867',this);" style="cursor:pointer;"> <span class="song">P50</span></i><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="329">〔四〕</a>卽落無記空　「無記」，乃不思善惡﹑昏然蒙昧的一種心理狀態。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="330">〔五〕</a>世人性空　這裡的「性空」，與<span class="shuming">般若</span>「性空」，含義不同。<span class="shuming">般若</span>「性空」，是一種全稱否定：無論是此岸之「妄」或彼岸之「真」，「一切皆空」——自「性」本「空」，謂之「性空」。而這裡（以及整個禪宗）所謂「性空」，則祇是一種特稱否定：祇「空」虚妄，不「空」真實——真如﹑佛性。真如﹑佛性（「本性」﹑「自性」），則是「真有」，而不是「空」。真「性」無妄，謂之「性空」。在邏輯範疇上，決不可混淆<span class="shuming">般若</span>與禪宗的根本區别。</span> </p></div></div></div>
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校釋
<div class="wlghyzd_wzb_18"><div id="FCdiv1155641" key="1155641"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 壇經校釋 &gt; （五七） &gt; 校釋 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1155642" key="1155642"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-L00114','2052900',this);" style="cursor:pointer;"> <span class="song">P114</span></i><p class="font14" id="ZSK00444-001-BT0000124">校釋</p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="772">〔一〕</a>和尚本是<span class="zhuanming">韶州</span><span class="zhuanming">曲江縣</span>人也　按：這是錯把<span class="zhuanming">法海</span>的籍貫，當成了<span class="zhuanming">慧能</span>的籍貫。因爲，本書第「二」<i class="pageTag" onclick="viewPic('ZSK00444-001-L00115','2052900',this);" style="cursor:pointer;"> <span class="song">P115</span></i>節<span class="zhuanming">慧能</span>自述：「<span class="zhuanming">惠能</span>慈父，本官<span class="zhuanming">范陽</span>，左降遷流<span class="zhuanming">嶺南</span>，作<span class="zhuanming">新州</span>百姓。」則<span class="zhuanming">慧能</span>應是<span class="zhuanming">廣東</span><span class="zhuanming">新州</span>人，而不是<span class="zhuanming">韶州</span><span class="zhuanming">曲江縣</span>人。如前所述，<span class="zhuanming">法海</span>才是<span class="zhuanming">韶州</span><span class="zhuanming">曲江縣</span>人（如果説這裡的「和尚」，就是指的<span class="zhuanming">法海</span>，那是根本不合體例的）。<span class="zhuanming">宇井伯壽</span>在其<span class="shuming">禪宗史研究壇經考</span>裡，也曾從地理位置上指出了這一錯誤。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="773">〔二〕</a>説直示　「説直示」，頗費解。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="774">〔三〕</a>行實喻　<span class="zhuanming">鈴木</span>覺得「喻字可疑」。其實，「行實喻」，亦頗費解。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="775">〔四〕</a>是旨依　「是旨依」，意亦含糊。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="776">〔五〕</a>凡度誓﹑修修行行似應作「凡度誓﹑修行」。「度誓」二字，語意不清。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="777">〔六〕</a>達立不得者　「達立不得」，意思不明。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="778">〔七〕</a>……令識蜜意　「蜜」，應作「密」。——這<span class="shuming">壇經</span>的最後一節，竟是如此的文理不通，反映出附加者的水平實在低下！</span> </p></div></div></div>
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校釋
<div class="wlghyzd_wzb_18"><div id="FCdiv1155651" key="1155651"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 壇經校釋 &gt; （二五） &gt; 校釋 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1155652" key="1155652"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-L00050','2052868',this);" style="cursor:pointer;"> <span class="song">P50</span></i><p class="font14" id="ZSK00444-001-BT0000060">校釋</p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="333">〔一〕</a>萬法盡是自性　「萬法盡『是』自性」，較之「萬法盡『在』自性」，真心一元論的觀點，表達得更爲突出了：舉「萬法」本身，當體就「是」自性——真如﹑法性。以後禪宗的那種「青青翠竹，盡是法身；鬱鬱黄花，無非般若」的論調，不正是「萬法盡是自性」這種思想的合乎邏輯的發展嗎？</span> </p><i class="pageTag" onclick="viewPic('ZSK00444-001-L00051','2052868',this);" style="cursor:pointer;"> <span class="song">P51</span></i><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="334">〔二〕</a>心量大，不行是少　<span class="zhuanming">惠昕</span>等三本均作：「心量大事，不行小道。」</span> </p></div></div></div>
</>
校釋
<div class="wlghyzd_wzb_18"><div id="FCdiv1155658" key="1155658"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 壇經校釋 &gt; （二六） &gt; 校釋 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1155659" key="1155659"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-L00051','2052869',this);" style="cursor:pointer;"> <span class="song">P51</span></i><p class="font14" id="ZSK00444-001-BT0000062">校釋</p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="348">〔一〕</a>世人心中常愚，自言我修般若　<span class="zhuanming">惠昕</span>等三本均作：「世人愚迷，不見般若，口説般若，心中常愚，<i class="pageTag" onclick="viewPic('ZSK00444-001-L00052','2052869',this);" style="cursor:pointer;"> <span class="song">P52</span></i>自言我修般若。」</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="349">〔二〕</a><span class="zhuanming">唐</span>言彼岸到　「<span class="zhuanming">唐</span>言」，<span class="zhuanming">惠昕</span>本作「此言」。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="350">〔三〕</a>卽是爲此岸　原本「是爲」作「是於」，欠通。<span class="zhuanming">契嵩</span>本﹑<span class="zhuanming">宗寶</span>本作「名爲」，更較通順。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="351">〔四〕</a>如水承長流　「承」，<span class="shuming">中國禪宗史</span>（頁二○七）作「永」。<span class="zhuanming">惠昕</span>等三本此句均作「如水常流通」，意思更較清楚。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="352">〔五〕</a>……故卽名到彼岸　以「水有波浪」喻「此岸」﹑「如水長流」喻「彼岸」，均不貼切。因爲，無論「波浪」﹑「流水」，均在河中（中流），不在兩岸。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="353">〔六〕</a>念念若行，是名真有　<span class="zhuanming">惠昕</span>等三本均作：「念念若行，是名真性。」則「真有」卽指「真性」，「真性」就是「真有」。可見<span class="zhuanming">慧能</span>之禪，確非「空」宗。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="354">〔七〕</a>一念修行，法身等佛　<span class="zhuanming">惠昕</span>本同；<span class="zhuanming">契嵩</span>本﹑<span class="zhuanming">宗寶</span>本則作：「一念修行，自身等佛。」<span class="zhuanming">鈴木</span>校本據以改「法」爲「自」。其實，「法身等佛」，要比「自身等佛」更妥切些。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="355">〔八〕</a>卽煩惱是菩提　因爲「萬法盡是自性」——舉「萬法」本身都是「真如」﹑「法性」，所以，「煩惱」本身自然也就是「菩提」。<span class="shuming">諸法無行經</span>卷下説：「貪欲之實性，卽是佛法性；佛法之實性，亦是貪欲性！」「貪欲與菩提，是一而非二！」</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="356">〔九〕</a>五陰　色（物質，人的形體）﹑受（感受）﹑想（思維）﹑行（意志）﹑識（意識——後四者，爲人的心理活動）五者，舊譯「五陰」，新譯「五藴」。「陰」者，蔭蔽義；「藴者」，類義，聚義。</span> </p><i class="pageTag" onclick="viewPic('ZSK00444-001-L00053','2052869',this);" style="cursor:pointer;"> <span class="song">P53</span></i><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="357">〔一○〕</a>打破五陰煩惱塵勞　意謂用「大智慧」的力量，來「打破」由「五陰」而引起的「煩惱塵勞」。「煩惱」就是「塵勞」。「煩惱塵勞」，同義反復。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="358">〔一一〕</a>讚最上最上乘法　疑衍一個「最上」。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="359">〔一二〕</a>三毒　貪﹑瞋﹑癡三者，能够「毒害」衆生的「法身」﹑「慧命」，故稱「三毒」。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="360">〔一三〕</a>爲戒定惠　稱爲「三學」——三種「學」處。凡是佛教徒，都應認真修學戒﹑定﹑惠，所以戒﹑定﹑惠被稱爲三種「學」處——簡稱「三學」。「三學」，是與「三毒」對稱的。「變三毒爲戒定惠」，亦卽變「三毒」爲「三學」。佛經中所謂「我説婬﹑怒﹑癡，卽是戒﹑定﹑惠」（「婬﹑怒﹑癡」，卽「貪﹑瞋﹑癡」），就是這個意思。</span> </p></div></div></div>
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（三）
<div class="wlghyzd_wzb_18"><div id="FCdiv671871" key="671871"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 壇經校釋 &gt; （三） </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv671872" key="671872"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-L00008','618970',this);" style="cursor:pointer;"> <span class="song">P8</span></i><p class="font20" id="ZSK00444-001-BT0000015">（三）</p><p> <span><span class="zhuanming">弘忍和尚</span>問<span class="zhuanming">惠能</span>曰：「汝何方人？來此山禮拜吾，汝今向吾邊復求何物？」<span class="zhuanming">惠能</span>答曰：「弟子是<span class="zhuanming">嶺南</span>人</span> <span class="font12 zhu">原本嶺作領，</span> <span><span class="zhuanming">新州</span>百姓，今故遠來禮拜和尚。不求餘物，唯求作佛<a class="zhuhao" href="#62" id="57">〔一〕</a>。」大師遂責<span class="zhuanming">惠能</span>曰：「汝是<span class="zhuanming">嶺南</span>人</span> <span class="font12 zhu">原本嶺作領，</span> <span>又是獦獠<a class="zhuhao" href="#63" id="58">〔二〕</a>，若爲堪作佛！」<span class="zhuanming">惠能</span>答曰：「人卽有南北，佛性即無南北</span> <span class="font12 zhu">原本性作姓；</span> <span>獦獠身與和尚不同，佛性有何差别</span> <span class="font12 zhu">原本性作姓<a class="zhuhao" href="#64" id="59">〔三〕</a>！</span> <span>」大師欲更共語<a class="zhuhao" href="#65" id="60">〔四〕</a>，見左右在傍邊，大師更不言。遂發遣<span class="zhuanming">惠能</span>令隨衆作務。時有一行者<a class="zhuhao" href="#66" id="61">〔五〕</a>，遂遣<span class="zhuanming">惠能</span>於碓房，踏碓八箇餘月。</span> </p></div></div></div>
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[附録]
<div class="wlghyzd_wzb_18"><div id="FCdiv1155672" key="1155672"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 附録 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1155673" key="1155673"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-L00117','619026',this);" style="cursor:pointer;"> <span class="song">P117</span></i><p class="font18" id="ZSK00444-001-BT0000126"><b>六祖大師法寶壇經略序<a class="zhuhao" href="#780" id="779">〔一〕</a><span class="font12 zhu">唐釋法海撰</span></b></p><p> <span>大師名<span class="zhuanming">惠能</span>。父<span class="zhuanming">盧</span>氏，諱<span class="zhuanming">行瑫</span>。母<span class="zhuanming">李氏</span>，誕師於<span class="zhuanming">唐</span><span class="zhuanming">貞觀</span>十二年戊戌歲二月八日子時。時毫光騰空，異香滿室。黎明，有二異僧造謁，謂師之父曰：「夜來生兒，專爲安名，可上<span class="zhuanming">惠</span>下<span class="zhuanming">能</span>也。」父曰：「何名<span class="zhuanming">惠能</span>？」僧曰：「<span class="zhuanming">惠</span>者，以法惠施衆生；<span class="zhuanming">能</span>者，能作佛事。」言畢而出，不知所之。師不飲乳，遇神人灌以甘露。</span> </p><p> <span>既長，年二十有四，聞經悟道，往<span class="zhuanming">黄梅</span>求印可。五祖器之，付衣法，令嗣祖位。時<span class="zhuanming">龍朔</span>元年辛酉歲也。南歸隱遯一十六年，至<span class="zhuanming">儀鳳</span>元年丙子，正月八日，會<span class="zhuanming">印宗</span>法師，詰論玄奥，<span class="zhuanming">印宗</span>悟契師旨。是月十五日，普會四衆，爲師薙髮。二月八日，集諸名德，授具足戒。<span class="zhuanming">西京</span><span class="zhuanming">智光律師</span>爲授戒師；<span class="zhuanming">蘇州</span><span class="zhuanming">慧静律師</span>爲羯磨；<span class="zhuanming">荆州</span><span class="zhuanming">通應律師</span>爲教授；<span class="zhuanming">中天</span><span class="zhuanming">耆多羅律師</span>爲説戒；<span class="zhuanming">西國</span><span class="zhuanming">蜜多三藏</span>爲證戒。其戒壇，乃<span class="zhuanming">宋朝</span><span class="zhuanming">求那跋陀羅三藏</span>創建。立碑曰：「後當有肉身菩薩，於此受戒。」又，<span class="zhuanming">梁</span><span class="zhuanming">天監</span>元年，<span class="zhuanming">智藥三藏</span>自<span class="zhuanming">西竺國</span>航海而來，將彼土菩提樹一株，植此壇畔。亦預誌曰：「後一百七十年，有肉身菩薩，於此樹下開演上乘，度無量衆。真傳佛心印之法主也。」師至是祝髮受戒。及與四衆開示單傳之法旨，一如昔讖。</span> </p><p> <span class="font12 jiaozhu"><a class="zhuhao" href="#779" id="780">〔一〕</a>：據<span class="zhuanming">印順</span>考證，這篇<span class="shuming">略序</span>與下篇<span class="shuming">外紀</span>，「所説與<span class="shuming">壇經</span>每每不合，決非<span class="shuming">壇經</span>記録者<span class="zhuanming">法海</span>所作」。（<span class="shuming">中國禪宗史</span>頁二六七）這一論斷，可作參考。</span> </p><i class="pageTag" onclick="viewPic('ZSK00444-001-L00118','619026',this);" style="cursor:pointer;"> <span class="song">P118</span></i><p> <span>次年春，師辭衆歸<span class="zhuanming">寶林</span>，<span class="zhuanming">印宗</span>與緇白送者千余人，直至<span class="zhuanming">曹溪</span>。時<span class="zhuanming">荆州</span><span class="zhuanming">通應律師</span>，與學者數百人，依師而住。師至<span class="zhuanming">曹溪</span><span class="zhuanming">寶林</span>，觀堂宇湫隘，不足容衆，欲廣之。遂謁里人<span class="zhuanming">陳亞僊</span>曰：「老僧欲就檀越求坐具地，得不？」<span class="zhuanming">僊</span>曰：「和尚坐具幾許闊？」祖出坐具示之，<span class="zhuanming">亞僊</span>唯然。祖以坐具一展，盡罩<span class="zhuanming">曹溪</span>四境，四天王現身，坐鎮四方。今寺境有<span class="zhuanming">天王嶺</span>，因兹而名。<span class="zhuanming">僊</span>曰：「知和尚法力廣大，但吾高祖墳墓並坐此地，他日造塔，幸望存留，余願盡捨，永爲寶壇。然此地乃生龍白象來脈，祇可平天，不可平地。」寺後營建，一依其言。</span> </p><p> <span>師游境内，山水勝處，輒憩止，遂成蘭若一十三所。今曰花菓院，隸籍寺門。其<span class="zhuanming">寶林</span>道場，亦先是<span class="zhuanming">西國</span><span class="zhuanming">智藥三藏</span>自<span class="zhuanming">南海</span>經<span class="zhuanming">曹溪</span>口，掬水而飲，香美，異之。謂其徒曰：「此水與<span class="zhuanming">西天</span>之水無别，溪源上必有勝地，堪爲蘭若。」隨流至源上，四顧山水回環，峯巒奇秀，歎曰：「宛如<span class="zhuanming">西天</span><span class="zhuanming">寶林山</span>也。」乃謂<span class="zhuanming">曹侯村</span>居民曰：「可於此山建一梵刹，一百七十年後，當有無上法寶於此演化，得道者如林，宜號<span class="zhuanming">寶林</span>。」時<span class="zhuanming">韶州</span>牧<span class="zhuanming">侯敬中</span>，以其言具表聞奏。上可其請，賜額爲<span class="zhuanming">寶林</span>，遂成梵宫。蓋始於<span class="zhuanming">梁</span><span class="zhuanming">天監</span>三年也。</span> </p><p> <span>寺殿前有潭一所，龍常出没其間，觸撓林木。一日，現形甚巨，波浪汹湧，雲霧陰翳，徒衆皆懼。師叱之曰：「你祇能現大身，不能現小身。若爲神龍，當能變化，以小現大，以大現小也。」其龍忽没，俄頃復現小身，躍出潭面。師展鉢試之曰：「尔且不敢入老僧鉢盂裡。」龍乃游揚至前，師以鉢舀之，龍不能動。師持鉢歸堂上，與龍説法。龍遂蜕骨而去。其骨長可七寸，首尾角足皆具。留傳寺門。師後以土石堙其潭。今殿前左側，有鐵塔處是也。</span> </p><p> <span class="font12 zhu">（録自<span class="shuming">全唐文</span>卷九一五）</span> </p></div></div></div>
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（四）
<div class="wlghyzd_wzb_18"><div id="FCdiv671875" key="671875"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 壇經校釋 &gt; （四） </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv671876" key="671876"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-L00009','618971',this);" style="cursor:pointer;"> <span class="song">P9</span></i><p class="font20" id="ZSK00444-001-BT0000017">（四）</p><p> <span>五祖忽於一日唤門人盡來，門人集訖<a class="zhuhao" href="#76" id="67">〔一〕</a>，五祖曰：「吾向汝説</span> <span class="font12 zhu">原本汝作與，</span> <span>世人生死事大<a class="zhuhao" href="#77" id="68">〔二〕</a>，汝等門人，終日供養<a class="zhuhao" href="#78" id="69">〔三〕</a>，祇求福田<a class="zhuhao" href="#79" id="70">〔四〕</a>，不求出離生死苦海<a class="zhuhao" href="#80" id="71">〔五〕</a>。汝等自性若迷</span> <span class="font12 zhu">原本性作姓，無若字<a class="zhuhao" href="#81" id="72">〔六〕</a>，</span> <span>福門何可救汝<a class="zhuhao" href="#82" id="73">〔七〕</a>。汝總且歸房自看，有智惠者，自取本性般若之知</span> <span class="font12 zhu">原本性作姓，之知作知之<a class="zhuhao" href="#83" id="74">〔八〕</a>，</span> <span>各作一偈呈吾，吾看汝偈，若悟大意者</span> <span class="font12 zhu">原本悟作吾<a class="zhuhao" href="#84" id="75">〔九〕</a>，</span> <span>付汝衣法，稟爲六代</span> <span class="font12 zhu">原本代作伐。</span> <span>火急急！」</span> </p></div></div></div>
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六祖大師法寶壇經略序　
<div class="wlghyzd_wzb_18"><div id="FCdiv1155681" key="1155681"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 附録 &gt; 六祖大師法寶壇經略序　 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1155673" key="1155673"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-L00117','619026',this);" style="cursor:pointer;"> <span class="song">P117</span></i><p class="font18" id="ZSK00444-001-BT0000126"><b>六祖大師法寶壇經略序<a class="zhuhao" href="#780" id="779">〔一〕</a><span class="font12 zhu">唐釋法海撰</span></b></p><p> <span>大師名<span class="zhuanming">惠能</span>。父<span class="zhuanming">盧</span>氏，諱<span class="zhuanming">行瑫</span>。母<span class="zhuanming">李氏</span>，誕師於<span class="zhuanming">唐</span><span class="zhuanming">貞觀</span>十二年戊戌歲二月八日子時。時毫光騰空，異香滿室。黎明，有二異僧造謁，謂師之父曰：「夜來生兒，專爲安名，可上<span class="zhuanming">惠</span>下<span class="zhuanming">能</span>也。」父曰：「何名<span class="zhuanming">惠能</span>？」僧曰：「<span class="zhuanming">惠</span>者，以法惠施衆生；<span class="zhuanming">能</span>者，能作佛事。」言畢而出，不知所之。師不飲乳，遇神人灌以甘露。</span> </p><p> <span>既長，年二十有四，聞經悟道，往<span class="zhuanming">黄梅</span>求印可。五祖器之，付衣法，令嗣祖位。時<span class="zhuanming">龍朔</span>元年辛酉歲也。南歸隱遯一十六年，至<span class="zhuanming">儀鳳</span>元年丙子，正月八日，會<span class="zhuanming">印宗</span>法師，詰論玄奥，<span class="zhuanming">印宗</span>悟契師旨。是月十五日，普會四衆，爲師薙髮。二月八日，集諸名德，授具足戒。<span class="zhuanming">西京</span><span class="zhuanming">智光律師</span>爲授戒師；<span class="zhuanming">蘇州</span><span class="zhuanming">慧静律師</span>爲羯磨；<span class="zhuanming">荆州</span><span class="zhuanming">通應律師</span>爲教授；<span class="zhuanming">中天</span><span class="zhuanming">耆多羅律師</span>爲説戒；<span class="zhuanming">西國</span><span class="zhuanming">蜜多三藏</span>爲證戒。其戒壇，乃<span class="zhuanming">宋朝</span><span class="zhuanming">求那跋陀羅三藏</span>創建。立碑曰：「後當有肉身菩薩，於此受戒。」又，<span class="zhuanming">梁</span><span class="zhuanming">天監</span>元年，<span class="zhuanming">智藥三藏</span>自<span class="zhuanming">西竺國</span>航海而來，將彼土菩提樹一株，植此壇畔。亦預誌曰：「後一百七十年，有肉身菩薩，於此樹下開演上乘，度無量衆。真傳佛心印之法主也。」師至是祝髮受戒。及與四衆開示單傳之法旨，一如昔讖。</span> </p><p> <span class="font12 jiaozhu"><a class="zhuhao" href="#779" id="780">〔一〕</a>：據<span class="zhuanming">印順</span>考證，這篇<span class="shuming">略序</span>與下篇<span class="shuming">外紀</span>，「所説與<span class="shuming">壇經</span>每每不合，決非<span class="shuming">壇經</span>記録者<span class="zhuanming">法海</span>所作」。（<span class="shuming">中國禪宗史</span>頁二六七）這一論斷，可作參考。</span> </p><i class="pageTag" onclick="viewPic('ZSK00444-001-L00118','619026',this);" style="cursor:pointer;"> <span class="song">P118</span></i><p> <span>次年春，師辭衆歸<span class="zhuanming">寶林</span>，<span class="zhuanming">印宗</span>與緇白送者千余人，直至<span class="zhuanming">曹溪</span>。時<span class="zhuanming">荆州</span><span class="zhuanming">通應律師</span>，與學者數百人，依師而住。師至<span class="zhuanming">曹溪</span><span class="zhuanming">寶林</span>，觀堂宇湫隘，不足容衆，欲廣之。遂謁里人<span class="zhuanming">陳亞僊</span>曰：「老僧欲就檀越求坐具地，得不？」<span class="zhuanming">僊</span>曰：「和尚坐具幾許闊？」祖出坐具示之，<span class="zhuanming">亞僊</span>唯然。祖以坐具一展，盡罩<span class="zhuanming">曹溪</span>四境，四天王現身，坐鎮四方。今寺境有<span class="zhuanming">天王嶺</span>，因兹而名。<span class="zhuanming">僊</span>曰：「知和尚法力廣大，但吾高祖墳墓並坐此地，他日造塔，幸望存留，余願盡捨，永爲寶壇。然此地乃生龍白象來脈，祇可平天，不可平地。」寺後營建，一依其言。</span> </p><p> <span>師游境内，山水勝處，輒憩止，遂成蘭若一十三所。今曰花菓院，隸籍寺門。其<span class="zhuanming">寶林</span>道場，亦先是<span class="zhuanming">西國</span><span class="zhuanming">智藥三藏</span>自<span class="zhuanming">南海</span>經<span class="zhuanming">曹溪</span>口，掬水而飲，香美，異之。謂其徒曰：「此水與<span class="zhuanming">西天</span>之水無别，溪源上必有勝地，堪爲蘭若。」隨流至源上，四顧山水回環，峯巒奇秀，歎曰：「宛如<span class="zhuanming">西天</span><span class="zhuanming">寶林山</span>也。」乃謂<span class="zhuanming">曹侯村</span>居民曰：「可於此山建一梵刹，一百七十年後，當有無上法寶於此演化，得道者如林，宜號<span class="zhuanming">寶林</span>。」時<span class="zhuanming">韶州</span>牧<span class="zhuanming">侯敬中</span>，以其言具表聞奏。上可其請，賜額爲<span class="zhuanming">寶林</span>，遂成梵宫。蓋始於<span class="zhuanming">梁</span><span class="zhuanming">天監</span>三年也。</span> </p><p> <span>寺殿前有潭一所，龍常出没其間，觸撓林木。一日，現形甚巨，波浪汹湧，雲霧陰翳，徒衆皆懼。師叱之曰：「你祇能現大身，不能現小身。若爲神龍，當能變化，以小現大，以大現小也。」其龍忽没，俄頃復現小身，躍出潭面。師展鉢試之曰：「尔且不敢入老僧鉢盂裡。」龍乃游揚至前，師以鉢舀之，龍不能動。師持鉢歸堂上，與龍説法。龍遂蜕骨而去。其骨長可七寸，首尾角足皆具。留傳寺門。師後以土石堙其潭。今殿前左側，有鐵塔處是也。</span> </p><p> <span class="font12 zhu">（録自<span class="shuming">全唐文</span>卷九一五）</span> </p></div></div></div>
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（五六）
<div class="wlghyzd_wzb_18"><div id="FCdiv1155684" key="1155684"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 壇經校釋 &gt; （五六） </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1155685" key="1155685"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-L00114','619023',this);" style="cursor:pointer;"> <span class="song">P114</span></i><p class="font20" id="ZSK00444-001-BT0000121">（五六）</p><p> <span>如付此法</span> <span class="font12 zhu">原本此作山，</span> <span>須得上根知</span> <span class="font12 zhu">原本得作德，根作恨<a class="zhuhao" href="#764" id="763">〔一〕</a>。</span> <span>心信佛法，立大悲，持此經，以爲依承</span> <span class="font12 zhu">原本依作衣，</span> <span>於今不絶。</span> </p></div></div></div>
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（五七）
<div class="wlghyzd_wzb_18"><div id="FCdiv1155689" key="1155689"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 壇經校釋 &gt; （五七） </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1155690" key="1155690"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-L00114','619024',this);" style="cursor:pointer;"> <span class="song">P114</span></i><p class="font20" id="ZSK00444-001-BT0000123">（五七）</p><p> <span>和尚本是<span class="zhuanming">韶州</span><span class="zhuanming">曲江縣</span>人也</span> <span class="font12 zhu">原本縣作懸<a class="zhuhao" href="#772" id="765">〔一〕</a>。</span> <span>如來入湼槃</span> <span class="font12 zhu">原本槃作盤，</span> <span>法教流東土，共傳無住，卽我心無住。此真菩薩，説直示</span> <span class="font12 zhu">原本直作真<a class="zhuhao" href="#773" id="766">〔二〕</a>，</span> <span>行實喻</span> <span class="font12 zhu">喻字可疑<a class="zhuhao" href="#774" id="767">〔三〕</a>，</span> <span>唯教大智人，是旨依</span> <span class="font12 zhu">原本依作衣<a class="zhuhao" href="#775" id="768">〔四〕</a>。</span> <span>凡度誓﹑修修行行<a class="zhuhao" href="#776" id="769">〔五〕</a>，遭難不退，遇苦能忍，福德深厚，方授此法。如根性不堪材量</span> <span class="font12 zhu">原本材作林，</span> <span>不得須求此法；達立不得者<a class="zhuhao" href="#777" id="770">〔六〕</a>，不得妄付<span class="shuming">壇經</span>。告諸同道者，令識蜜意</span> <span class="font12 zhu">原本令識作今諸<a class="zhuhao" href="#778" id="771">〔七〕</a>。</span> </p></div></div></div>
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（五四）
<div class="wlghyzd_wzb_18"><div id="FCdiv1155698" key="1155698"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 壇經校釋 &gt; （五四） </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1155699" key="1155699"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-L00112','619021',this);" style="cursor:pointer;"> <span class="song">P112</span></i><p class="font20" id="ZSK00444-001-BT0000117">（五四）</p><p> <span>大師滅度，諸日寺内異香氲氲，經數日不散。山崩地動</span> <span class="font12 zhu">原本崩作朋，</span> <span>林木變白，日月無光，風雲失色。八月三日滅度，至十一月，迎和尚神座於<span class="zhuanming">漕溪山</span>葬。在龍龕之内，白光<i class="pageTag" onclick="viewPic('ZSK00444-001-L00113','619021',this);" style="cursor:pointer;"> <span class="song">P113</span></i>出現，直上衝天，二日始散。<span class="zhuanming">韶州</span>刺史<span class="zhuanming">韋璩</span></span> <span class="font12 zhu">原本璩作處</span> <span>立碑，至今供養<a class="zhuhao" href="#760" id="759">〔一〕</a>。</span> </p></div></div></div>
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（五五）
<div class="wlghyzd_wzb_18"><div id="FCdiv1155708" key="1155708"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 壇經校釋 &gt; （五五） </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1155709" key="1155709"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-L00113','619022',this);" style="cursor:pointer;"> <span class="song">P113</span></i><p class="font20" id="ZSK00444-001-BT0000119">（五五）</p><p> <span>此<span class="shuming">壇經</span>，<span class="zhuanming">法海上座</span>集。上座無常，付同學<span class="zhuanming">道漈</span>；<span class="zhuanming">道漈</span>無常，付門人<span class="zhuanming">悟真</span><a class="zhuhao" href="#762" id="761">〔一〕</a>。<span class="zhuanming">悟真</span>在<span class="zhuanming">嶺南</span><span class="zhuanming">漕溪山</span><span class="zhuanming">法興寺</span>，見今傳授此法。</span> </p></div></div></div>
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（五三）
<div class="wlghyzd_wzb_18"><div id="FCdiv1155712" key="1155712"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 壇經校釋 &gt; （五三） </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1155713" key="1155713"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-L00109','619020',this);" style="cursor:pointer;"> <span class="song">P109</span></i><p class="font20" id="ZSK00444-001-BT0000115">（五三）</p><p> <span>大師言：「汝等門人好住，吾留一頌，名<span class="shuming">自性真佛解脱頌</span>。後代</span> <span class="font12 zhu">原本代作伐</span> <span>迷人識此頌意</span> <span class="font12 zhu">原本識作門，重意字<a class="zhuhao" href="#744" id="729">〔一〕</a>，</span> <span>卽見自心自性真佛<a class="zhuhao" href="#745" id="730">〔二〕</a>。與汝此頌，吾共汝别。頌曰：</span> </p><p> <span>真如净性是真佛，邪見三毒是真魔</span> <span class="font12 zhu">原本魔作摩，</span> <span>邪見之人魔在舍</span> <span class="font12 zhu">原本魔作摩，</span> <span>正見之人佛則過<a class="zhuhao" href="#746" id="731">〔三〕</a>。</span> </p><p> <span>性中邪見三毒生</span> <span class="font12 zhu">原本中作衆，</span> <span>卽是魔王來住舍</span> <span class="font12 zhu">原本魔作摩，</span> <span>正見忽除三毒心</span> <span class="font12 zhu">原本除作則，心作<i class="pageTag" onclick="viewPic('ZSK00444-001-L00110','619020',this);" style="cursor:pointer;"> <span class="song">P110</span></i>生<a class="zhuhao" href="#747" id="732">〔四〕</a>，</span> <span>魔變成佛真無假</span> <span class="font12 zhu">原本魔作摩。</span> </p><p> <span>化身﹑報身及法身</span> <span class="font12 zhu">原本法作淨，</span> <span>三身元本是一身，若向身中覓自身<a class="zhuhao" href="#748" id="733">〔五〕</a>，卽是成佛菩提因</span> <span class="font12 zhu">原本無成字。</span> </p><p> <span>本從化身生净性</span> <span class="font12 zhu">原本化作花<a class="zhuhao" href="#749" id="734">〔六〕</a>，</span> <span>净性常在化身中</span> <span class="font12 zhu">原本化作花，</span> <span>性使化身行正道</span> <span class="font12 zhu">原本化作花<a class="zhuhao" href="#750" id="735">〔七〕</a>，</span> <span>當來圓滿真無窮<a class="zhuhao" href="#751" id="736">〔八〕</a>。</span> </p><p> <span>婬姓本是清净因</span> <span class="font12 zhu">原本是作身<a class="zhuhao" href="#752" id="737">〔九〕</a>，</span> <span>除婬卽無净性身</span> <span class="font12 zhu">原本婬卽作卽婬<a class="zhuhao" href="#753" id="738">〔一○〕</a>，</span> <span>性中但自離五欲</span> <span class="font12 zhu">原本五作吾，</span> <span>見性刹那卽是真。</span> </p><p> <span>今生若悟頓教門</span> <span class="font12 zhu">原本悟作五，</span> <span>悟卽眼前見世尊</span> <span class="font12 zhu">原本世作性，</span> <span>若欲修行云覓佛，不知何處欲求真。</span> </p><p> <span>若能心中自有真<a class="zhuhao" href="#754" id="739">〔一一〕</a>，有真卽是成佛因，自不求真外覓佛，去覓總是大癡人。</span> </p><p> <span>頓教法者是西流，救度世人須自修</span> <span class="font12 zhu">原本救作求，</span> <span>今報世間學道者</span> <span class="font12 zhu">原本報作保，</span> <span>不於此見大悠悠</span> <span class="font12 zhu">原本見作是<a class="zhuhao" href="#755" id="740">〔一二〕</a>。</span> </p><p> <span>大師説偈已了，遂告門人曰：「汝等好住，今共汝别。吾去已後，莫作世情悲泣，而受人弔問錢帛</span> <span class="font12 zhu">原本問作門，</span> <span>著孝衣，卽非正法</span> <span class="font12 zhu">原本正作聖，</span> <span>非我弟子。如吾在日一種，一時端坐，但無動無静</span> <span class="font12 zhu">原本静作净，</span> <span>無生無滅，無去無來，無是無非，無住無往</span> <span class="font12 zhu">原本無無往二字，</span> <span>但然寂静</span> <span class="font12 zhu">原本静作<i class="pageTag" onclick="viewPic('ZSK00444-001-L00111','619020',this);" style="cursor:pointer;"> <span class="song">P111</span></i>净<a class="zhuhao" href="#756" id="741">〔一三〕</a>，</span> <span>卽是大道。吾去已後，但依修行</span> <span class="font12 zhu">原本依作衣，</span> <span>共吾在日一種；吾若在世，汝違吾教，吾住無益。」<a class="zhuhao" href="#757" id="742">〔一四〕</a>大師云此語已<a class="zhuhao" href="#758" id="743">〔一五〕</a>，夜至三更，奄然遷化。大師春秋七十有六。</span> </p></div></div></div>
</>
（一一）
<div class="wlghyzd_wzb_18"><div id="FCdiv671921" key="671921"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 壇經校釋 &gt; （一一） </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv671922" key="671922"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-L00022','618978',this);" style="cursor:pointer;"> <span class="song">P22</span></i><p class="font20" id="ZSK00444-001-BT0000031">（一一）</p><p> <span>兩月中間，至<span class="zhuanming">大庾嶺</span>。不知向後有數百人來，欲擬頭<span class="zhuanming">惠能</span>奪於法<a class="zhuhao" href="#157" id="153">〔一〕</a>，來至半路，盡總却迴，唯有一僧，姓<span class="zhuanming">陳</span>名<span class="zhuanming">惠順</span><a class="zhuhao" href="#158" id="154">〔二〕</a>，先是三品將軍<a class="zhuhao" href="#159" id="155">〔三〕</a>，性行粗惡，直至嶺上，來趁犯著。<span class="zhuanming">惠能</span>卽還衣法，又不肯取，言</span> <span class="font12 zhu">原本無言字：</span> <span>「我故遠來求法，不要其衣。」<span class="zhuanming">能</span>於嶺上，便傳法<span class="zhuanming">惠順</span>，<span class="zhuanming">惠順</span>得聞，言下心開。<span class="zhuanming">能</span>使<span class="zhuanming">惠順</span>卽却向北化人來<a class="zhuhao" href="#160" id="156">〔四〕</a>。</span> </p></div></div></div>
</>
（一二）
<div class="wlghyzd_wzb_18"><div id="FCdiv671926" key="671926"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 壇經校釋 &gt; （一二） </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv671927" key="671927"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-L00023','618979',this);" style="cursor:pointer;"> <span class="song">P23</span></i><p class="font20" id="ZSK00444-001-BT0000033">（一二）</p><p> <span><span class="zhuanming">惠能</span>來依此地</span> <span class="font12 zhu">原本依作衣，</span> <span>與諸官寮</span> <span class="font12 zhu">原本寮作奪﹑</span> <span>道俗，亦有累劫之因。教是先聖所<i class="pageTag" onclick="viewPic('ZSK00444-001-L00024','618979',this);" style="cursor:pointer;"> <span class="song">P24</span></i>傳</span> <span class="font12 zhu">原本聖作性，</span> <span>不是<span class="zhuanming">惠能</span>自知，願聞先聖教者</span> <span class="font12 zhu">原本聖作性，</span> <span>各須净心，聞了願自除迷</span> <span class="font12 zhu">原本自除作白餘，</span> <span>於先代悟</span> <span class="font12 zhu">（下是法。）<a class="zhuhao" href="#164" id="161">〔一〕</a>。</span> <span><span class="zhuanming">惠能大師</span>唤言：「善知識！菩提般若之知<a class="zhuhao" href="#165" id="162">〔二〕</a>，世人本自有之</span> <span class="font12 zhu">原本自作白，</span> <span>卽緣心迷，不能自悟</span> <span class="font12 zhu">原本自作白，</span> <span>須求大善知識示道見性。善知識！遇悟卽成智<a class="zhuhao" href="#166" id="163">〔三〕</a>。」</span> </p></div></div></div>
</>
（九）
<div class="wlghyzd_wzb_18"><div id="FCdiv671913" key="671913"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 壇經校釋 &gt; （九） </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv671914" key="671914"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-L00019','618976',this);" style="cursor:pointer;"> <span class="song">P19</span></i><p class="font20" id="ZSK00444-001-BT0000027">（九）</p><p> <span>五祖夜至三更</span> <span class="font12 zhu">原本至作知，</span> <span>唤<span class="zhuanming">惠能</span>堂内，説<span class="shuming">金剛經</span><a class="zhuhao" href="#139" id="135">〔一〕</a>，<span class="zhuanming">惠能</span>一聞，言下便悟</span> <span class="font12 zhu">原本悟作伍<a class="zhuhao" href="#140" id="136">〔二〕</a>。</span> <span>其夜受法，人盡不知，便傳頓法及衣：「汝爲六代祖</span> <span class="font12 zhu">原本代作伐。</span> <span>衣將爲信禀，代代相傳<a class="zhuhao" href="#141" id="137">〔三〕</a>；法以心傳心，當令自悟。」五祖言：「<span class="zhuanming">惠能</span>！自古傳法，氣如懸絲</span> <span class="font12 zhu"><span class="zhuanming">興聖寺</span>本﹑通行本並氣作命<a class="zhuhao" href="#142" id="138">〔四〕</a>！</span> <span>若住此間，有人害汝，汝卽須速去。」</span> </p></div></div></div>
</>
（一○）
<div class="wlghyzd_wzb_18"><div id="FCdiv671917" key="671917"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 壇經校釋 &gt; （一○） </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv671918" key="671918"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-L00020','618977',this);" style="cursor:pointer;"> <span class="song">P20</span></i><p class="font20" id="ZSK00444-001-BT0000029">（一○）</p><p> <span><span class="zhuanming">能</span>得衣法，三更發去。五祖自送<span class="zhuanming">能</span>於<span class="zhuanming">九江驛</span><a class="zhuhao" href="#148" id="143">〔一〕</a>，登時便悟<a class="zhuhao" href="#149" id="144">〔二〕</a>。祖處分：「汝去，努力將法向南，三年勿弘此法<a class="zhuhao" href="#150" id="145">〔三〕</a>，難去<a class="zhuhao" href="#151" id="146">〔四〕</a>，在後弘化，善誘迷人，若得心開，汝悟無别<a class="zhuhao" href="#152" id="147">〔五〕</a>。」辭違已了，便發向南。</span> </p></div></div></div>
</>
（七）
<div class="wlghyzd_wzb_18"><div id="FCdiv671895" key="671895"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 壇經校釋 &gt; （七） </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv671896" key="671896"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-L00013','618974',this);" style="cursor:pointer;"> <span class="song">P13</span></i><p class="font20" id="ZSK00444-001-BT0000023">（七）</p><p> <span><span class="zhuanming">神秀上座</span>，題此偈畢，歸卧房，並無人見。<span class="zhuanming">五祖</span>平旦，遂唤<span class="zhuanming">盧供奉</span>來南廊下</span> <span class="font12 zhu">原本唤作换，</span> <span>畫<span class="shuming">楞伽</span>變相</span> <span class="font12 zhu">原本無相字。</span> <span>五祖忽見此偈，請記<a class="zhuhao" href="#104" id="99">〔一〕</a>，乃謂供奉曰：「<span class="zhuanming">弘忍</span>與供奉錢三十千<a class="zhuhao" href="#105" id="100">〔二〕</a>，<i class="pageTag" onclick="viewPic('ZSK00444-001-L00014','618974',this);" style="cursor:pointer;"> <span class="song">P14</span></i>深勞遠來，不畫變相了。<span class="shuming">金剛經</span>云：『凡所有相，皆是虚妄。』<a class="zhuhao" href="#106" id="101">〔三〕</a>不如留此偈</span> <span class="font12 zhu">原本留作流，</span> <span>令迷人誦。依此修行，不墮三惡道</span> <span class="font12 zhu">原本無道字<a class="zhuhao" href="#107" id="102">〔四〕</a>；</span> <span>依法修行人，有大利益。」</span> </p><p> <span>大師遂唤門人盡來，焚香偈前，令衆人見</span> <span class="font12 zhu">原本令作人，</span> <span>皆生敬心。「汝等盡誦此偈者<a class="zhuhao" href="#108" id="103">〔五〕</a>，方得見性；依此修行</span> <span class="font12 zhu">原本依作於，</span> <span>卽不墮落。」門人盡誦，皆生敬心，唤言善哉！</span> </p><p> <span>五祖遂唤<span class="zhuanming">秀上座</span>於堂内</span> <span class="font12 zhu">原本祖作褐，</span> <span>問：「是汝作偈否</span> <span class="font12 zhu">原本問作門？</span> <span>若是汝作，應得我法。」<span class="zhuanming">秀上座</span>言：「罪過！實是<span class="zhuanming">秀</span>作。不敢求祖，願和尚慈悲，看弟子有小智惠﹑識大意否？」五祖曰</span> <span class="font12 zhu">原本祖作褐：</span> <span>「汝作此偈，見卽未到</span> <span class="font12 zhu">原本未作來，</span> <span>祇到門前，尚未得入。凡夫依此偈修行</span> <span class="font12 zhu">原本依作於，</span> <span>卽不墮落；作此見解，若覓無上菩提，卽未可得。須入得門，見自本性</span> <span class="font12 zhu">原本自作白，性作姓。</span> <span>汝且去，一兩日來思惟，更作一偈來呈吾，若入得門，見自本性</span> <span class="font12 zhu">原本自作白，性作姓，</span> <span>當付汝衣法。」<span class="zhuanming">秀上座</span>去數日，作不得。</span> </p></div></div></div>
</>
附：壇經考之一　
<div class="wlghyzd_wzb_18"><div id="FCdiv1155716" key="1155716"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 附録 &gt; 曹溪大師别傳 &gt; 附：壇經考之一　 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1155717" key="1155717"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-L00132','619029',this);" style="cursor:pointer;"> <span class="song">P132</span></i><p class="font18" id="ZSK00444-001-BT0000129">附：壇經考之一<span class="font12 zhu">（跋曹溪大師别傳）</span><span class="font12 zhu">胡適</span></p><p> <span><span class="shuming">曹溪大師别傳</span>一卷，<span class="zhuanming">中國</span>已無傳本。此本是<span class="zhuanming">日本</span>所傳，收在<span class="shuming">續藏經</span>二編乙，十九套，第五册，頁四八三—四八八。有<span class="zhuanming">日本</span>僧<span class="zhuanming">祖芳</span>的書後云：</span> </p><p> <span>昔於<span class="zhuanming">東武</span>獲<span class="shuming">曹溪大師别傳</span>，曩古<span class="zhuanming">傳教大師</span>從<span class="zhuanming">李唐</span>手寫齎歸，鎮藏<span class="zhuanming">叡嶽</span>。……傳末有「<span class="zhuanming">貞元</span>十九，二月十九日畢，<span class="zhuanming">天台</span><span class="zhuanming">最澄</span>封」之字，且搭朱印三箇，刻「<span class="zhuanming">比叡寺</span>印」四字。<span class="zhuanming">貞元</span>十九，當<span class="zhuanming">日本</span><span class="zhuanming">延曆</span>二十年乙酉也。大師（<span class="zhuanming">惠能</span>）遷寂乃<span class="zhuanming">唐</span><span class="zhuanming">先天</span>二年，至於<span class="zhuanming">貞元</span>十九年，得九十一年。謂<span class="shuming">壇經</span>古本湮滅已久；世流布本，<span class="zhuanming">宋</span>後編修；諸傳亦非當時撰。唯此傳去大師謝世不遠，可謂實録也，而與諸傳及<span class="shuming">壇經</span>異也。……惜乎失編者之名。考請來進官録曰「<span class="shuming">曹溪大師傳</span>一卷」是也。</span> </p><p> <span><span class="zhuanming">寶曆</span>十二年壬午。</span> <span class="font12 zhu">（<span class="zhuanming">乾隆</span>二十七年，西曆一七六二年）</span> </p><p> <span><span class="zhuanming">祖芳</span>此序頗有小錯誤。<span class="zhuanming">貞元</span>十九</span> <span class="font12 zhu">（八○三）</span> <span>當<span class="zhuanming">日本</span><span class="zhuanming">延曆</span>二十二年癸未，乙酉乃<span class="zhuanming">延曆</span>二十四年。<span class="zhuanming">先天</span>二年</span> <span class="font12 zhu">（七一三）</span> <span>至<span class="zhuanming">貞元</span>十九年，得九十年。此皆計算上的小誤。最可怪者，據<span class="shuming">傳教大師全集</span>别卷所收的<span class="shuming">叡山大師傳</span>，<span class="zhuanming">最澄</span>入<span class="zhuanming">唐</span>，在<span class="zhuanming">貞元</span>二十年</span> <span class="font12 zhu">（八○四）；</span> <span>其年九月上旬始往<span class="zhuanming">天台</span>。如何能有「<span class="zhuanming">貞元</span>十九，二月十九日畢，<span class="zhuanming">天台</span><span class="zhuanming">最澄</span>封」的題記？</span> </p><p> <span><span class="zhuanming">祖芳</span>又引<span class="zhuanming">最澄</span>「請來進官録」有<span class="shuming">曹溪大師傳</span>一卷，今檢<span class="shuming">傳教大師將來日録</span></span> <span class="font12 zhu">（<span class="shuming">全集</span>卷四）</span> <span>有兩録：一爲<span class="zhuanming">台<i class="pageTag" onclick="viewPic('ZSK00444-001-L00133','619029',this);" style="cursor:pointer;"> <span class="song">P133</span></i>州</span>録，一爲<span class="zhuanming">越州</span>録。<span class="shuming">曹溪大師傳</span>一卷乃在<span class="zhuanming">越州</span>録之中。<span class="zhuanming">越州</span>録中經卷皆<span class="zhuanming">貞元</span>二十一年在<span class="zhuanming">越州</span>所抄寫，更不會有「<span class="zhuanming">天台</span><span class="zhuanming">最澄</span>」的題記。</span> </p><p> <span>然<span class="zhuanming">祖芳</span>之跋似非有心作僞。按<span class="zhuanming">台州</span>録之末有題記，年月爲</span> </p><p> <span><span class="zhuanming">大唐</span><span class="zhuanming">貞元</span>貳拾壹年嵗次乙酉貳月朔辛丑拾玖日乙未</span> </p><p> <span>大概<span class="zhuanming">祖芳</span>一時記憶有誤，因「二月十九日」而誤寫二十一年爲「十九年」，又誤記「<span class="zhuanming">天台</span>」二字，遂使人生疑了。</span> </p><p> <span>我們可以相信此傳是<span class="zhuanming">最澄</span>於<span class="zhuanming">貞元</span>二十一年在<span class="zhuanming">越州</span>抄寫帶回<span class="zhuanming">日本</span>的本子。以下考證此傳的著作時代及其内容。</span> </p><p> <span>此傳作者不知是誰，然可以考定他是<span class="zhuanming">江東</span>或<span class="zhuanming">浙中</span>的一箇和尚，其著作年代爲<span class="zhuanming">唐</span><span class="zhuanming">建中</span>二年</span> <span class="font12 zhu">（七八一），</span> <span>在<span class="zhuanming">慧能</span>死後六十八年。傳中有云：</span> </p><p> <span>大師在日，受戒開法度人三十六年。<span class="zhuanming">先天</span>二年壬子歲滅度。<span class="zhuanming">唐</span><span class="zhuanming">建中</span>二年，計當七十一年。</span> </p><p> <span><span class="zhuanming">先天</span>二年至<span class="zhuanming">建中</span>二年，祇有六十八年。但作者忽用<span class="zhuanming">建中</span>二年爲計算年數的本位，却很可注意。<span class="zhuanming">日本</span><span class="zhuanming">忽滑谷快天</span>先生</span> <span class="font12 zhu">（<span class="shuming">禪學思想史</span>上，三八二）</span> <span>説此句可以暗示<span class="shuming">别傳</span>脱稿在此年。<span class="zhuanming">忽滑谷</span>先生的話甚可信，我可代他添一箇證據。此傳説<span class="zhuanming">慧能</span>臨死時，對門人説一則「懸記」</span> <span class="font12 zhu">（預言）：</span> </p><p> <span>我滅度七十年後，有東來菩薩，一在家菩薩修造寺舍，二出家菩薩重建我教。</span> </p><p> <span>七十年後的預言，與後文所記「至<span class="zhuanming">建中</span>二年，計當七十一年」正相照應。作傳的人要這預言驗在自<i class="pageTag" onclick="viewPic('ZSK00444-001-L00134','619029',this);" style="cursor:pointer;"> <span class="song">P134</span></i>己身上，却不料因此暗示成書的年代了。大概作者卽是預言中的那位「出家菩薩」，可惜他的姓氏不可考了。</span> </p><p> <span>何以説作者是<span class="zhuanming">江東</span>或<span class="zhuanming">浙中</span>的和尚呢？因爲預言中説是「東來菩薩」，而此本作於<span class="zhuanming">建中</span>二年，到<span class="zhuanming">貞元</span>二十二年</span> <span class="font12 zhu">（<span class="zhuanming">永貞</span>元年，八○五）</span> <span><span class="zhuanming">最澄</span>在<span class="zhuanming">浙中</span>抄得此傳時不過二十四年，當時寫本書流傳不易，抄書之地離作書之地未必甚遠；且<span class="zhuanming">越州</span><span class="zhuanming">台州</span>也都在東方，正是東來菩薩的家鄉。</span> </p><p> <span>最可注意的是<span class="shuming">壇經</span><span class="zhuanming">明</span>藏本</span> <span class="font12 zhu">（<span class="shuming">縮刷藏經</span>騰四）</span> <span>也有東來菩薩的懸記，其文如下：</span> </p><p> <span>吾去七十年，有二菩薩從東方來，一出家，一在家，同時興化，建立吾宗，締緝伽藍，昌隆法嗣。</span> </p><p> <span>此條懸記，今本皆已删去，惟<span class="zhuanming">明</span>藏本有此文。<span class="zhuanming">明</span>藏本的祖本是<span class="zhuanming">北宋</span><span class="zhuanming">契嵩</span>的改本。<span class="zhuanming">契嵩</span>的<span class="shuming">鐔津文集</span>中有<span class="zhuanming">郎侍郎</span>的<span class="shuming">六祖法寶記敍</span>，説<span class="zhuanming">契嵩</span>得<span class="zhuanming">曹溪</span>古本<span class="shuming">壇經</span>校改俗本，勒成三卷。<span class="zhuanming">契嵩</span>居<span class="zhuanming">杭州</span>，也在<span class="zhuanming">浙中</span>，他所得的「<span class="zhuanming">曹溪</span>古本」大概卽是這部<span class="shuming">曹溪大師别傳</span>，故有七十年的懸記。</span> </p><p> <span>近年<span class="shuming">壇經</span>的<span class="zhuanming">敦煌</span>寫本出現於<span class="zhuanming">倫敦</span>，於是我們始知道<span class="zhuanming">契嵩</span>所見的「文字鄙俚繁雜，殆不可考」的俗本乃是真正古本，而<span class="zhuanming">契嵩</span>所得古本決不是真古本。試卽舉<span class="zhuanming">慧能</span>臨終時的「七十年」懸記爲例，<span class="zhuanming">敦煌</span>寫本卽無此文，而另有一種懸記，其文如下：</span> </p><p> <span>上座<span class="zhuanming">法海</span>向前言，「大師，大師去後，衣法當付何人？」大師言，「法卽付了，汝不須問。吾滅後二十餘年，邪法遼亂，惑我宗旨，有人出來，不惜身命，第佛教是非，豎立宗旨，卽是吾正法。衣不<i class="pageTag" onclick="viewPic('ZSK00444-001-L00135','619029',this);" style="cursor:pointer;"> <span class="song">P135</span></i>合轉。」</span> </p><p> <span>此懸記甚明白，所指卽是<span class="zhuanming">神會</span>在<span class="zhuanming">滑臺</span><span class="zhuanming">大雲寺</span>及<span class="zhuanming">洛陽</span><span class="zhuanming">荷澤寺</span>定<span class="zhuanming">南宗</span>宗旨的事。<span class="zhuanming">神會</span><span class="zhuanming">滑臺</span>之會在<span class="zhuanming">開元</span>二十二年</span> <span class="font12 zhu">（七三四），</span> <span>正是<span class="zhuanming">慧能</span>死後二十一年。此條懸記可證<span class="zhuanming">敦煌</span>本<span class="shuming">壇經</span>爲最古本，出於<span class="zhuanming">神會</span>或<span class="zhuanming">神會</span>一系之手，其著作年代在<span class="zhuanming">開元</span>二十二年以後。<span class="zhuanming">神會</span>建立<span class="zhuanming">南宗</span>，其功績最偉大。但九世紀以下，禪宗大師多出於<span class="zhuanming">懷讓</span><span class="zhuanming">行思</span>兩支，漸漸都把<span class="zhuanming">神會</span>忘了。<span class="zhuanming">契嵩</span>之時，<span class="zhuanming">神會</span>之名已在若有若無之間，故二十年的懸記已不能懂了。所以<span class="zhuanming">契嵩</span>採取<span class="shuming">曹溪大師傳</span>中的七十年懸記來替代此説。但七十年之記更不好懂，後來遂有種種猜測，終無定論，故今世通行本又把這七十年懸記全删去了。</span> </p><p> <span>然而<span class="zhuanming">敦煌</span>本的二十年後的懸記可以證<span class="shuming">壇經</span>最古本的成書年代及其作者；<span class="shuming">曹溪大師别傳</span>的七十年後的懸記和<span class="zhuanming">建中</span>二年的年代可以證此傳的成書年代及其作者；而<span class="zhuanming">契嵩</span>改本的收入七十年的懸記又可以證明他所依據的「<span class="zhuanming">曹溪</span>古本」正是這部<span class="shuming">曹溪大師别傳</span>。</span> </p><p class="weizhi_zhanwei"></p><p> <span>我們試取<span class="zhuanming">敦煌</span>本<span class="shuming">壇經</span>和<span class="zhuanming">明</span>藏本相比較，可以知道<span class="zhuanming">明</span>藏本比<span class="zhuanming">敦煌</span>本多出百分之四十。</span> <span class="font12 zhu">（我另有<span class="shuming">壇經敦煌本考證</span>）。</span> <span>這多出的百分之四十，内中有一部份是<span class="zhuanming">宋</span>以後陸續加進去的。但其中有一部份是<span class="zhuanming">契嵩</span>採自<span class="shuming">曹溪大師别傳</span>的。今依<span class="zhuanming">明</span>藏本的次第，列表如下：</span> </p><p> <span>（1）行由第一　自「<span class="zhuanming">惠能</span>後至<span class="zhuanming">曹溪</span>，又被惡人尋逐」以下至<span class="zhuanming">印宗法師</span>講<span class="shuming">涅槃經</span>，<span class="zhuanming">惠能</span>説風幡不動是心動，以至<span class="zhuanming">印宗</span>爲<span class="zhuanming">惠能</span>剃髮，<span class="zhuanming">惠能</span>於菩提樹下開<span class="zhuanming">東山</span>法門，——此一大段，約四百餘字，<span class="zhuanming">敦煌</span>本<i class="pageTag" onclick="viewPic('ZSK00444-001-L00136','619029',this);" style="cursor:pointer;"> <span class="song">P136</span></i>没有，是採自<span class="shuming">曹溪大師别傳</span>的。</span> </p><p> <span>（2）機緣第七　<span class="zhuanming">劉志略</span>及其姑<span class="zhuanming">無盡藏</span>一段，<span class="zhuanming">敦煌</span>本無，出於<span class="shuming">别傳</span>。</span> </p><p> <span>又<span class="zhuanming">智隍</span>一段，約三百五十字，也出於<span class="shuming">别傳</span>的<span class="zhuanming">瑝禪師</span>一段，但改<span class="zhuanming">瑝</span>爲<span class="zhuanming">智隍</span>，改<span class="zhuanming">大榮</span>爲<span class="zhuanming">玄策</span>而已。</span> </p><p> <span>（3）頓漸第八　<span class="zhuanming">神會</span>一條，其中有一段，「吾有一物，無頭無尾，無名無字，無背無面，諸人還識否？」約六十字，也出於<span class="shuming">别傳</span>。</span> </p><p> <span>（4）宣詔第九　全章出於<span class="shuming">别傳</span>，約六百多字，<span class="zhuanming">敦煌</span>本無。但此章删改最多，因爲<span class="shuming">别傳</span>原文出於一箇陋僧之手，謬誤百出，如説「<span class="zhuanming">神龍</span>元年</span> <span class="font12 zhu">（七○三）</span> <span><span class="zhuanming">高宗大帝</span>敕曰」，不知<span class="zhuanming">高宗</span>此時已死了二十二年了！此等處<span class="zhuanming">契嵩</span>皆改正，<span class="zhuanming">高宗</span>詔改爲「<span class="zhuanming">則天</span><span class="zhuanming">中宗</span>詔」，詔文也完全改作。此詔文今收在<span class="shuming">全唐文</span></span> <span class="font12 zhu">（卷十七），</span> <span>卽是<span class="zhuanming">契嵩</span>改本，若與<span class="shuming">别傳</span>中的原文對勘，便知此是僞造的詔書。</span> </p><p> <span>（5）付囑第十　七十年後東來二菩薩的懸記，出於<span class="shuming">别傳</span>，説詳上文。</span> </p><p> <span>又<span class="shuming">别傳</span>有「<span class="zhuanming">曹溪大師</span>頭頸先以鐵鍱封裹，全身膠漆」一語，<span class="zhuanming">契嵩</span>採入<span class="shuming">壇經</span>，<span class="zhuanming">敦煌</span>本無。</span> </p><p> <span>又此章末總敍<span class="zhuanming">慧能</span>一生，「二十四傳衣，三十九祝髮，説法利生三十七載」，也是根據<span class="shuming">别傳</span>而稍有修正。<span class="shuming">别傳</span>記<span class="zhuanming">慧能</span>一生的大事如下：</span> </p><p> <span>三十四歲，到<span class="zhuanming">黄梅山</span><span class="zhuanming">弘忍</span>處得法傳衣。</span> </p><p> <span>三十四至三十九，在<span class="zhuanming">廣州</span><span class="zhuanming">四會</span><span class="zhuanming">懷集</span>兩縣界避難。凡五年。</span> </p><p> <span>三十九歲，遇<span class="zhuanming">印宗法師</span>，始剃髮開法。但下文又説開法受戒時「年登四十」。</span> </p><i class="pageTag" onclick="viewPic('ZSK00444-001-L00137','619029',this);" style="cursor:pointer;"> <span class="song">P137</span></i><p> <span>七十六歲死，開法度人三十六年。</span> </p><p> <span><span class="zhuanming">契嵩</span>改三十四傳衣爲「二十四傳衣」，大概是根據<span class="zhuanming">王維</span>的碑文中「懷寶迷邦，銷聲異域，……如此積十六載，」之文。又改説法三十六年爲三十七年，則因三十九至七十六，應是三十七年。</span> </p><p> <span>以上所記，可以説明<span class="shuming">曹溪大師别傳</span>和<span class="shuming">壇經</span><span class="zhuanming">明</span>藏本的關係。我曾細細校勘<span class="shuming">壇經</span>各本，試作一圖，略表<span class="shuming">壇經</span>的演變史：</span> </p><p><img src="http://xuexi.ancientbooks.cn/shuju/u/cms/www/201807/10172706tk40.jpg" style="					max-height:px;				"/><span class="font12 imgDes"> 壇經古本　 （敦煌寫本）　 　 曹溪大師别傳　 　 （一○五六）　 宋至和三年　 契嵩三卷本　 　 （一二九一）　 元至元辛卯　 宗寶增改本　 　 明藏本　 </span></p><p> <span>但<span class="shuming">曹溪大師别傳</span>實在是一箇無識陋僧妄作的一部僞書，其書本身毫無歷史價值，而有許多荒謬的錯誤。其中所記<span class="zhuanming">慧能</span>的一生，大體用<span class="zhuanming">王維</span>的<span class="shuming">能禪師碑</span></span> <span class="font12 zhu">（<span class="shuming">全唐文</span>三二七）</span> <span>，如<span class="zhuanming">印宗法師</span>之事雖不見於<span class="shuming">壇經</span>古本，而<span class="zhuanming">王維</span>碑文中有之，又碑文中也説：</span> </p><p> <span><span class="zhuanming">則天太后</span>，<span class="zhuanming">孝和皇帝</span>，並敕書勸諭，徵赴京城。<span class="zhuanming">禪師子牟</span>之心敢忘鳳闕？<span class="zhuanming">遠公</span>之足不過<span class="zhuanming">虎溪</span>。固以此辭，竟不奉詔。遂送百衲袈裟及錢帛等供養。</span> </p><p> <span><span class="shuming">别傳</span>敷衍此等事，揑造出許多文件。如<span class="zhuanming">印宗</span>一段，則造出説法問答之辭；詔徵不起一段，則造出詔敕表文及<span class="zhuanming">薛簡</span>問法的一大段。試一考證，便可發現許多作僞的痕蹟。如<span class="zhuanming">神龍</span>元年<span class="zhuanming">高宗大帝</span></span> <span class="font12 zhu">（<span class="zhuanming">高宗</span>早已死<i class="pageTag" onclick="viewPic('ZSK00444-001-L00138','619029',this);" style="cursor:pointer;"> <span class="song">P138</span></i>了）</span> <span>敕中有云：</span> </p><p> <span>……<span class="zhuanming">安</span><span class="zhuanming">秀</span>二德……再推南方有<span class="zhuanming">能禪師</span>密受<span class="zhuanming">忍大師</span>記傳，傳<span class="zhuanming">達磨</span>衣鉢，以爲法信，頓悟上乘，明見佛性。……朕聞<span class="zhuanming">如來</span>以心傳心，囑咐<span class="zhuanming">迦葉</span>，<span class="zhuanming">迦葉</span>展轉相傳，至於<span class="zhuanming">達磨</span>，教被東土，代代相傳，至今不絶。師既禀承有依，可往京城施化。……</span> </p><p> <span>如果此敕是真的，則是傳衣付法的公案早已載在朝廷詔敕之中了，更何用後來的争論？更何用<span class="zhuanming">神會</span>兩度定宗旨，四次遭貶謫的奮斗呢？卽此一端便可證明此書作僞的性質了。</span> </p><p> <span>傳中記<span class="zhuanming">弘忍</span>臨終付袈裟與<span class="zhuanming">慧能</span>，並説：</span> </p><p> <span>衣爲法信，法是衣宗。從上相傳，更無别付。非衣不傳於法，非法不傳於衣。衣是西國<span class="zhuanming">師子尊者</span>相傳，令佛法不斷。法是<span class="zhuanming">如來</span>甚深般若。知般若空寂無助，卽了法身。見佛性空寂無住，是真解脱。汝可持衣去。</span> </p><p> <span>此一段全抄<span class="zhuanming">神會</span>的<span class="shuming">顯宗記</span></span> <span class="font12 zhu">（<span class="zhuanming">敦煌</span>有殘本，題爲<span class="shuming">頓悟無生般若頌</span>）</span> <span>的末段，而改爲<span class="zhuanming">弘忍</span>付法的話。這也是作僞的證據。</span> </p><p> <span>至於較小的錯誤，更是不可勝數。如傳中説<span class="zhuanming">慧能</span>死於<span class="zhuanming">先天</span>二年</span> <span class="font12 zhu">（七一三），</span> <span>年七十六，則<span class="zhuanming">咸亨</span>五年</span> <span class="font12 zhu">（六七四），</span> <span><span class="zhuanming">慧能</span>應是三十七歲，而傳中説：</span> </p><p> <span>至<span class="zhuanming">咸亨</span>五年，大師春秋三十有四。</span> </p><p> <span>此一誤也。推上去，<span class="zhuanming">咸亨</span>元年應是三十三歲，而傳作三十，此二誤也。<span class="zhuanming">神龍</span>元年</span> <span class="font12 zhu">（七○五）</span> <span><span class="zhuanming">高宗</span>已死<i class="pageTag" onclick="viewPic('ZSK00444-001-L00139','619029',this);" style="cursor:pointer;"> <span class="song">P139</span></i>二十二年，而傳中有<span class="zhuanming">高宗</span>之敕，此三誤也。<span class="zhuanming">神龍</span>三年</span> <span class="font12 zhu">（七○七）</span> <span><span class="zhuanming">武后</span>已死二年了，而傳中仍有<span class="zhuanming">高宗</span>敕，此四誤也。<span class="zhuanming">先天</span>二年至<span class="zhuanming">建中</span>二年</span> <span class="font12 zhu">（七八一）</span> <span>，應是六十八年，而傳中作七十一年，此五誤也。傳中又説：</span> </p><p> <span>其年</span> <span class="font12 zhu">（<span class="zhuanming">先天</span>二年）</span> <span>衆請上足弟子<span class="zhuanming">行滔</span>守所傳衣。經三十五年。有殿中侍御史<span class="zhuanming">韋據</span>爲大師立碑，後<span class="zhuanming">北宗</span>俗弟子<span class="zhuanming">武平一</span><span class="zhuanming">開元</span>七年</span> <span class="font12 zhu">（七一九）</span> <span>磨却<span class="zhuanming">韋據</span>碑文，自著<span class="zhuanming">武平一</span>文。</span> </p><p> <span><span class="zhuanming">先天</span>二年卽<span class="zhuanming">開元</span>元年，至<span class="zhuanming">開元</span>七年衹有六年，那有三十五年？此六誤也。傳中又云：</span> </p><p> <span><span class="zhuanming">上元</span>二年</span> <span class="font12 zhu">（七六一）</span> <span>十二月……敕<span class="zhuanming">曹溪山</span><span class="zhuanming">六祖</span>傳袈裟及僧<span class="zhuanming">行滔</span>……赴上都。</span> </p><p> <span><span class="zhuanming">乾元</span>二年</span> <span class="font12 zhu">（七五九）</span> <span>正月一日，<span class="zhuanming">滔和上</span>有表辭老疾，遣上足僧<span class="zhuanming">惠象</span>及家人<span class="zhuanming">永和</span>送傳法袈裟入内。……<span class="zhuanming">滔和上</span>正月十七日身亡，春秋八十九。</span> </p><p> <span><span class="zhuanming">乾元</span>在<span class="zhuanming">上元</span>之前，今先後倒置，此七誤也。我疑心原文或作「<span class="zhuanming">乾元</span>元年」下敕，重元字，寫作「元</span> <span class="font12 zhu">二，</span> <span>年」而誤作「二年」；但又無二年十二月敕召而同年正月表辭之理，故又改乾字爲「<span class="zhuanming">上元</span>二年」，遂更誤了。下文説袈裟留京七年，<span class="zhuanming">永泰</span>元年送回。從<span class="zhuanming">乾元</span>二年</span> <span class="font12 zhu">（七五九）</span> <span>袈裟至京，到<span class="zhuanming">永泰</span>元年</span> <span class="font12 zhu">（七六五）</span> <span>，正是七年。此可證「<span class="zhuanming">上元</span>二年」之當作「<span class="zhuanming">乾元</span>元年」。此或是原文不誤，而寫者誤改了的。</span> </p><p> <span>又按<span class="zhuanming">王維</span>碑文説：</span> </p><p> <span>〔<span class="zhuanming">忍大師</span>〕臨終，遂密授以祖師袈裟，而謂之曰，「物忌獨賢，人惡出己。吾且死矣，汝其行乎？」</span> </p><p> <span>禪師遂懷寶迷邦，銷聲異域。衆生爲净土，雜居止於編氓；世事是度門，混農商於勞侣。如此積十六載。</span> </p><i class="pageTag" onclick="viewPic('ZSK00444-001-L00140','619029',this);" style="cursor:pointer;"> <span class="song">P140</span></i><p> <span><span class="zhuanming">弘忍</span>死於<span class="zhuanming">咸亨</span>五年</span> <span class="font12 zhu">（六七四）</span> <span>，是年<span class="zhuanming">慧能</span>三十七歲。<span class="shuming">别傳</span>説他是年三十四歲，固是錯誤。但<span class="shuming">别傳</span>説他<span class="zhuanming">咸亨</span>五年三十四歲傳衣得法，<span class="zhuanming">儀鳳</span>元年</span> <span class="font12 zhu">（六七六）</span> <span>三十九歲剃髮受戒，中間相隔祇有兩年，那能長五歲呢？此八誤也。<span class="zhuanming">契嵩</span>拘守十六年隱遯的碑文，故説<span class="zhuanming">慧能</span>二十四歲傳衣，三十九歲開法，中間隱遯十六年。但<span class="zhuanming">弘忍</span>死於<span class="zhuanming">咸亨</span>五年，若<span class="zhuanming">慧能</span>二十四歲傳衣，則碑文不應説<span class="zhuanming">弘忍</span>「臨終」傳法了。若依<span class="zhuanming">王維</span>碑文，則<span class="zhuanming">慧能</span>開法已在五十二三歲，開法二十三四年而死，則<span class="shuming">别傳</span>説他説法三十六年，<span class="shuming">壇經</span>改本説他説法三十七年，又都是虚造的了。</span> </p><p> <span>總之，<span class="shuming">别傳</span>的作者是一箇無學問的陋僧，他閉門虚造<span class="zhuanming">曹溪大師</span>的故事，裝上許多年月，儼然像一部有根據的傳記了。可惜他没有最淺近的算學知識，下筆便錯，處處露出作僞的痕蹟。不幸<span class="zhuanming">契嵩</span>上了他的當，把此傳認作「<span class="zhuanming">曹溪</span>古本」，採取了不少材料到<span class="shuming">壇經</span>裡去，遂使此書欺騙世人至九百年之久！幸而一千多年前<span class="zhuanming">最澄大師</span>留下了這一本，保存至今，使我們可以考證<span class="zhuanming">契嵩</span>改本的根據。我們對於那位渡海求法的<span class="zhuanming">日本</span>大師，不能不表示很深的謝意。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">民國</span>十九年一月七日稿</span> </p><p> <span class="font12 zhu">（録自<span class="shuming">胡適論學近著</span>平裝本第一集上册）</span> </p></div></div></div>
</>
（八）
<div class="wlghyzd_wzb_18"><div id="FCdiv8668" key="8668"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 壇經校釋 &gt; （八） </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv671907" key="671907"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-L00015','618975',this);" style="cursor:pointer;"> <span class="song">P15</span></i><p class="font20" id="ZSK00444-001-BT0000025">（八）</p><p> <span>有一童，於碓房邊過，唱誦此偈，<span class="zhuanming">惠能</span>一聞，知未見性，卽識大意。<span class="zhuanming">能</span>問童子<a class="zhuhao" href="#122" id="109">〔一〕</a>：「適來誦者，是何言偈？」<a class="zhuhao" href="#123" id="110">〔二〕</a>童子答<span class="zhuanming">能</span>曰：「儞不知大師言，生死事大</span> <span class="font12 zhu">原本事作是，</span> <span>欲傳於法，令門人等各作一偈來呈看，悟大意，卽付衣法，稟爲六代祖</span> <span class="font12 zhu">原本祖作褐。</span> <span>有一上座名<span class="zhuanming">神秀</span>，忽於南廊下書<span class="shuming">無相偈</span>一首，五祖令諸門人盡誦</span> <span class="font12 zhu">原本祖作褐，</span> <span>悟此偈者，卽見自性</span> <span class="font12 zhu">原本性作姓；</span> <span>依此修行，卽得出離。」<span class="zhuanming">惠能</span>答曰：「我在此踏碓八箇餘月，未至堂前，望上人引<span class="zhuanming">惠能</span>至南廊下，見此偈禮拜，亦願誦取，結來生緣，願生佛地。」童子引<span class="zhuanming">能</span>，至南廊下，<span class="zhuanming">能</span>卽禮拜此偈，爲不識字，請一人讀<a class="zhuhao" href="#124" id="111">〔三〕</a>，<span class="zhuanming">惠能</span>聞已</span> <span class="font12 zhu">原本無能字，聞作問，</span> <span>卽識大意。<span class="zhuanming">惠能</span>亦作一偈，又請得一解書人<a class="zhuhao" href="#125" id="112">〔四〕</a>，於西間壁上題着<a class="zhuhao" href="#126" id="113">〔五〕</a>，呈自本心。不識本心<a class="zhuhao" href="#127" id="114">〔六〕</a>，學法無益，識心見性</span> <span class="font12 zhu">原本性作姓<a class="zhuhao" href="#128" id="115">〔七〕</a>，</span> <span>卽悟大意</span> <span class="font12 zhu">原本悟作吾。</span> <span><span class="zhuanming">惠能</span>偈曰：</span> </p><i class="pageTag" onclick="viewPic('ZSK00444-001-L00016','618975',this);" style="cursor:pointer;"> <span class="song">P16</span></i><p> <span>菩提本無樹，明鏡亦非臺，佛性常清净</span> <span class="font12 zhu">原本性作姓<a class="zhuhao" href="#129" id="116">〔八〕</a>，</span> <span>何處有塵埃<a class="zhuhao" href="#130" id="117">〔九〕</a>！</span> </p><p> <span>又偈曰：</span> </p><p> <span>心是菩提樹，身爲明鏡臺，明鏡本清净，何處染塵埃<a class="zhuhao" href="#131" id="118">〔一○〕</a>！</span> </p><p> <span>院内徒衆</span> <span class="font12 zhu">原本徒作從，</span> <span>見<span class="zhuanming">能</span>作此偈盡怪<a class="zhuhao" href="#132" id="119">〔一一〕</a>。<span class="zhuanming">惠能</span>却入碓房。五祖忽見<span class="zhuanming">惠能</span>偈</span> <span class="font12 zhu">原本祖作褐<a class="zhuhao" href="#133" id="120">〔一二〕</a>，</span> <span>卽善知識大意<a class="zhuhao" href="#134" id="121">〔一三〕</a>。恐衆人知，五祖乃謂衆人曰：「此亦未得了」。</span> </p></div></div></div>
</>
（五）
<div class="wlghyzd_wzb_18"><div id="FCdiv671879" key="671879"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 壇經校釋 &gt; （五） </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv671880" key="671880"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-L00011','618972',this);" style="cursor:pointer;"> <span class="song">P11</span></i><p class="font20" id="ZSK00444-001-BT0000019">（五）</p><p> <span>門人得處分，却來各至自房，遞相謂言：我等不須澄心用意作偈</span> <span class="font12 zhu">原本澄作呈，</span> <span>將呈和尚<a class="zhuhao" href="#88" id="85">〔一〕</a>。<span class="zhuanming">神秀上座</span>是教授師，<span class="zhuanming">秀上座</span>得法後，自可依止</span> <span class="font12 zhu">原本依作於，</span> <span>偈不用作</span> <span class="font12 zhu">原本偈作請。</span> <span>諸人息心，盡不敢呈偈。時大師堂前<a class="zhuhao" href="#89" id="86">〔二〕</a>有三間房廊，於此廊下供養，欲畫<span class="shuming">楞伽</span>變相</span> <span class="font12 zhu">原本無相字<a class="zhuhao" href="#90" id="87">〔三〕</a>，</span> <span>並畫五祖大師傳授衣法，流行後代，爲記。畫人<span class="zhuanming">盧珍</span>看壁了，明日下手。</span> </p></div></div></div>
</>
六祖大師緣起外紀
<div class="wlghyzd_wzb_18"><div id="FCdiv1155721" key="1155721"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 附録 &gt; 六祖大師緣起外紀 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1155722" key="1155722"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-L00119','619027',this);" style="cursor:pointer;"> <span class="song">P119</span></i><p class="font18" id="ZSK00444-001-BT0000127"><b>六祖大師緣起外紀<a class="zhuhao" href="#782" id="781">〔一〕</a><span class="font12 zhu">門人法海等集</span></b></p><p> <span>大師名<span class="zhuanming">惠能</span>。父<span class="zhuanming">盧</span>氏，諱<span class="zhuanming">行瑫</span>，<span class="zhuanming">唐</span><span class="zhuanming">武德</span>三年九月，左官<span class="zhuanming">新州</span>。母<span class="zhuanming">李氏</span>，先夢庭前白華競發，白鶴雙飛，異香滿室，覺而有娠。遂潔誠齋戒，懷妊六年，師乃生焉。<span class="zhuanming">唐</span><span class="zhuanming">貞觀</span>十二年戊戌歲二月八日子時也。時毫光騰空，香氣芳馥。黎明，有二僧造謁，謂師之父曰：「夜來生兒，專爲安名，可上<span class="zhuanming">惠</span>下<span class="zhuanming">能</span>也。」父曰：「何名<span class="zhuanming">惠能</span>？」僧曰：「惠者，以法惠濟衆生；能者，能作佛事。」言畢而出，不知所之。師不飲母乳，遇夜，神人灌以甘露。三歲父喪，葬於宅畔。母守志鞠養。</span> </p><p> <span>既長，鬻薪供母。年二十有四，聞經有省，往<span class="zhuanming">黄梅</span>參禮，五祖器之，付衣法令嗣祖位。時<span class="zhuanming">龍朔</span>元年辛酉歲也。南歸隱遯，至<span class="zhuanming">儀鳳</span>元年丙子正月八日，會<span class="zhuanming">印宗法師</span>，詰論玄奥，<span class="zhuanming">印宗</span>悟契師旨。是月十五日，普會四衆，爲師薙髮；二月八日，集諸名德，授具足戒；<span class="zhuanming">西京</span><span class="zhuanming">智光律師</span>爲授戒師，<span class="zhuanming">蘇州</span><span class="zhuanming">慧静律師</span>爲羯磨，<span class="zhuanming">荆州</span><span class="zhuanming">通應律師</span>爲教授，<span class="zhuanming">中天</span><span class="zhuanming">耆多羅律師</span>爲説戒，<span class="zhuanming">西國</span><span class="zhuanming">蜜多三藏</span>爲證戒。其戒壇，乃<span class="zhuanming">宋朝</span><span class="zhuanming">求那跋陁羅三藏</span>創建。立碑曰：「後當有肉身菩薩於此受戒。」又<span class="zhuanming">梁</span><span class="zhuanming">天監</span>元年，<span class="zhuanming">智藥三藏</span>自<span class="zhuanming">西竺國</span>航海而來，將彼土</span> <i class="pageTag" onclick="viewPic('ZSK00444-001-L00120','619027',this);" style="cursor:pointer;"> <span class="song">P120</span></i> <span>菩提樹一株，植此壇畔。亦預志曰：「後一百七十年，有肉身菩薩，於此樹下開演上乘，度無量衆，真傳佛心印之法主也。」師至是祝髮受戒，及與四衆開示單傳之旨，一如昔讖。</span> <span class="font12 zhu"><span class="zhuanming">梁</span><span class="zhuanming">天監</span>元年壬午歲，至<span class="zhuanming">唐</span><span class="zhuanming">儀鳳</span>元年丙子，得一百七十五年。</span> </p><p><span class="font12 jiaozhu"><a class="zhuhao" href="#781" id="782">〔一〕</a>：<span class="zhuanming">丁福保</span>氏認爲，此文係「後人增删」<span class="shuming">六祖大師法寶壇經略序</span>而成者；並謂：「其所增之事實，間有穿鑿附會之處，且文筆亦陋。」（見<span class="zhuanming">丁</span>著<span class="shuming">六祖大師法寶壇經箋注</span>卷首<span class="shuming">六祖大師法寶壇經略序題注</span>）按：此文與<span class="shuming">略序</span>，雖然「大同」，也有「小異」，姑並録之，以備參照。</span></p><p> <span>次年春，師辭衆歸<span class="zhuanming">寶林</span>，<span class="zhuanming">印宗</span>與緇白送者千餘人，直至<span class="zhuanming">曹溪</span>。時<span class="zhuanming">荆州</span><span class="zhuanming">通應律師</span>，與學者數百人，依師而住。師至<span class="zhuanming">曹溪</span><span class="zhuanming">寶林</span>，覩堂宇湫隘，不足容衆，欲廣之，遂謁里人<span class="zhuanming">陳亞僊</span>曰：「老僧欲就檀越求坐具地，得不？」<span class="zhuanming">僊</span>曰：「和尚坐具幾許闊？」祖出坐具示之。<span class="zhuanming">亞僊</span>唯然。祖以坐具一展，盡罩<span class="zhuanming">曹溪</span>四境。四天王現身，坐鎮四方。今寺境有<span class="zhuanming">天王嶺</span>，因兹而名。<span class="zhuanming">僊</span>曰：「知和尚法力廣大，但吾高祖墳墓並在此地，他日造塔，幸望存留，余願盡捨，永爲寶坊；然此地乃生龍白象來脈，祇可平天，不可平地。」寺後營建，一依其言。</span> </p><p> <span>師游境内，山水勝處，輒憩止，遂成蘭若一十三所。今曰華菓院，隸籍寺門。其<span class="zhuanming">寶林</span>道場，亦先是<span class="zhuanming">西國</span><span class="zhuanming">智藥三藏</span>自<span class="zhuanming">南海</span>經<span class="zhuanming">曹溪口</span>，掬水而飲，香美，異之。謂其徒曰：「此水與西天之水無别，溪源上必有勝地，堪爲蘭若。」隨流至源上，四顧山水回環，峰巒奇秀，嘆曰：「宛如西天寶林山也。」乃謂<span class="zhuanming">曹侯村</span>居民曰：「可於此上建一梵刹，一百七十年後，當有無上法寶，於此演化，得道者如林，宜號<span class="zhuanming">寶林</span>。」時<span class="zhuanming">韶州</span>牧<span class="zhuanming">侯敬中</span>以其言具表聞奏，上可其請，賜<span class="zhuanming">寶林</span>爲額，遂成梵宫，落成於<span class="zhuanming">梁</span><span class="zhuanming">天監</span>三年。</span> </p><p> <span>寺殿前有潭一所，龍常出没其間，觸撓林木。一日現形甚巨，波浪汹湧，雲霧陰翳，徒衆皆懼。師叱之曰：「你祇能現大身，不能現小身。若爲神龍，當能變化，以小現大，以大現小也。」其龍忽没，俄頃<i class="pageTag" onclick="viewPic('ZSK00444-001-L00121','619027',this);" style="cursor:pointer;"> <span class="song">P121</span></i>復現小身，躍出潭面。師展鉢試之曰：「你且不敢入老僧鉢盂裡。」龍乃游揚至前，師以鉢舀之，龍不能動。師持鉢堂上，與龍説法。龍遂蜕骨而去。其骨長可七寸，首尾角足皆具，留傳寺門。師後以土石堙其潭。今殿前左側，有鐵塔鎮處是也。</span> </p><p> <span class="font12 zhu">（録自<span class="shuming">普慧大藏經</span>四本<span class="shuming">壇經</span>合刊本）</span> </p></div></div></div>
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（六）
<div class="wlghyzd_wzb_18"><div id="FCdiv671883" key="671883"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 壇經校釋 &gt; （六） </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv671884" key="671884"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-L00012','618973',this);" style="cursor:pointer;"> <span class="song">P12</span></i><p class="font20" id="ZSK00444-001-BT0000021">（六）</p><p> <span>上座<span class="zhuanming">神秀</span><a class="zhuhao" href="#95" id="91">〔一〕</a>思惟：諸人不呈心偈，緣我爲教授師，我若不呈心偈，五祖如何見得我心中見解深淺。我將心偈上五祖呈意，求法卽善</span> <span class="font12 zhu">原本求法卽善，作卽善求法，</span> <span>覓祖不善，却同凡心奪其聖位<a class="zhuhao" href="#96" id="92">〔二〕</a>。若不呈心偈</span> <span class="font12 zhu">原本無偈字，</span> <span>終不得法</span> <span class="font12 zhu">原本終作修。</span> <span>良久思惟，甚難，甚難</span> <span class="font12 zhu">原本作甚甚難難，甚甚難難。</span> <span>夜至三更，不令人見，遂向南廊下中間壁上題作呈心偈，欲求於法。若五祖見偈，言此偈語，若訪覓我，我宿業障重，不合得法，聖意難測<a class="zhuhao" href="#97" id="93">〔三〕</a>。我心自息</span> <span class="font12 zhu">原本自作白。</span> <span><span class="zhuanming">秀上座</span>三更於南廊下中間壁上秉燭題作偈，人盡不知。偈曰：</span> </p><p> <span>身是菩提樹，心如明鏡臺，時時勤拂拭，莫使有塵埃<a class="zhuhao" href="#98" id="94">〔四〕</a>。</span> </p></div></div></div>
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曹溪大師别傳
<div class="wlghyzd_wzb_18"><div id="FCdiv788992" key="788992"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 附録 &gt; 曹溪大師别傳 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1155724" key="1155724"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-L00122','619028',this);" style="cursor:pointer;"> <span class="song">P122</span></i><p class="font18" id="ZSK00444-001-BT0000128"><b>曹溪大師别傳<a class="zhuhao" href="#784" id="783">〔一〕</a></b></p><p> <span>………</span> </p><p> <span><span class="zhuanming">惠能大師</span>，俗姓<span class="zhuanming">盧</span>氏，<span class="zhuanming">新州</span>人也。少失父母，三歲而孤。雖處羣輩之中，介然有方外之志。</span> </p><p> <span>其年，大師游行至<span class="zhuanming">曹溪</span>，與村人<span class="zhuanming">劉志略</span>結義爲兄弟，時春秋三十。<span class="zhuanming">略</span>有姑，出家配<span class="zhuanming">山澗寺</span>，名<span class="zhuanming">無盡藏</span>。常誦<span class="shuming">涅槃經</span>。大師晝與<span class="zhuanming">略</span>役力，夜卽聽經，至明，爲<span class="zhuanming">無盡藏</span>尼解釋經義，尼將經與讀，大師曰：「不識文字。」尼曰：「既不識字，如何解釋其義？」大師曰：「佛性之理，非關文字；<span class="zhuanming">能</span>解，今不識文字何怪？」衆人聞之，皆嗟嘆曰：「見解如此，天機自悟，非人所及，堪可出家，住此<span class="zhuanming">寶林寺</span>。」大師卽住此寺修道，經三年，正當<span class="zhuanming">智藥三藏</span>一百七十年懸記之時也。時大師春秋卅有三。後聞<span class="zhuanming">樂昌縣</span>西石窟有<span class="zhuanming">遠禪師</span>，遂投彼學坐禪。大師素不曾學書，竟未披尋經論。時有<span class="zhuanming">惠紀禪師</span>，誦<span class="shuming">投陁經</span>，大師聞經，嘆曰：「經意如此，今我空坐何爲？」</span> </p><p> <span>至<span class="zhuanming">咸亨</span>五年，大師春秋卅有四，<span class="zhuanming">惠紀禪師</span>謂大師曰：「久承<span class="zhuanming">蘄州</span><span class="zhuanming">黄梅山</span><span class="zhuanming">忍禪師</span>開禪門，可往彼修學。」大師其年正月三日，發<span class="zhuanming">韶州</span>，往<span class="zhuanming">東山</span>，尋<span class="zhuanming">忍大師</span>，策杖塗跣，孤然自行，至<span class="zhuanming">洪州</span>東路，時多暴虎，大師獨行山林無懼，遂至<span class="zhuanming">東山</span>。見<span class="zhuanming">忍大師</span>，問曰：「汝作物來？」<span class="zhuanming">能</span>答曰：「唯求作佛來。」<span class="zhuanming">忍</span>問曰：「汝是何處人？」</span> <i class="pageTag" onclick="viewPic('ZSK00444-001-L00123','619028',this);" style="cursor:pointer;"> <span class="song">P123</span></i> <span><span class="zhuanming">能</span>答曰：「<span class="zhuanming">嶺南</span><span class="zhuanming">新州</span>人。」<span class="zhuanming">忍</span>曰：「汝是<span class="zhuanming">嶺南</span><span class="zhuanming">新州</span>人，寧堪作佛？」<span class="zhuanming">能</span>答曰：「<span class="zhuanming">嶺南</span><span class="zhuanming">新州</span>人佛性，與和上佛性有何差别？」<span class="zhuanming">忍大師</span>更不復問，可謂自識佛性，頓悟真如，深奇之，奇之。<span class="zhuanming">忍大師</span>山中門徒至多，顧眄左右，悉皆龍象，遂令<span class="zhuanming">能</span>入厨中供養，經八箇月。<span class="zhuanming">能</span>不避艱苦，忽同伴戲調，嶷然不以爲意。忘身爲道，仍踏碓，自嫌身輕，乃繫大石著腰，墜碓令重，遂損腰脚。<span class="zhuanming">忍大師</span>因行至碓米所，問曰：「汝爲供養，損腰脚，所痛如何？」<span class="zhuanming">能</span>答曰：「不見有身，誰言之痛？」</span> </p><p><span class="font12 jiaozhu"><a class="zhuhao" href="#783" id="784">〔一〕</a>：本文開頭一段，没有什麽歷史意義；末後的一些文字，與<span class="zhuanming">惠能</span>無關，故併節略。</span></p><p> <span><span class="zhuanming">忍大師</span>至夜，命<span class="zhuanming">能</span>入房，大師問：「汝初來時，答吾<span class="zhuanming">嶺南</span>人佛性與和上佛性有何差别。誰教汝耶？」答曰：「佛性非偏，和上與<span class="zhuanming">能</span>無别，乃至一切衆生皆同，更無差别，但隨根隱顯耳。」<span class="zhuanming">忍大師</span>徵曰：「佛性無形，如何隱顯？」<span class="zhuanming">能</span>答曰：「佛性無形，悟卽顯，迷卽隱。」於時<span class="zhuanming">忍大師</span>門徒見<span class="zhuanming">能</span>與和上論佛性義，大師知諸徒不會，遂遣衆人且散，<span class="zhuanming">忍大師</span>告<span class="zhuanming">能</span>曰：「如來臨般涅槃，以甚深般若波羅蜜法付囑<span class="zhuanming">摩訶迦葉</span>，<span class="zhuanming">迦葉</span>付<span class="zhuanming">阿難</span>，<span class="zhuanming">阿難</span>付<span class="zhuanming">商那和修</span>，<span class="zhuanming">和修</span>付<span class="zhuanming">憂波掬多</span>，在後展轉相傳，西國經二十八祖，至於<span class="zhuanming">達磨多羅大師</span>，<span class="zhuanming">漢</span>地爲初祖，付囑<span class="zhuanming">惠可</span>，<span class="zhuanming">可</span>付<span class="zhuanming">璨</span>，<span class="zhuanming">璨</span>付<span class="zhuanming">雙峰</span><span class="zhuanming">信</span>，<span class="zhuanming">信</span>付於吾矣；吾今欲逝，法囑與汝，汝可守護，無令斷絶。」<span class="zhuanming">能</span>曰：「<span class="zhuanming">能</span>是南人，不堪傳授佛性，此間大有龍象。」<span class="zhuanming">忍大師</span>曰：「此雖多龍象，吾深淺皆知，猶兔與馬，唯付囑象王耳。」<span class="zhuanming">忍大師</span>卽將所傳袈裟付<span class="zhuanming">能</span>，大師遂頂戴受之。大師問和上曰：「法無文字，以心傳心，以法傳法，用此袈裟何爲？」<span class="zhuanming">忍大師</span>曰：「衣爲法信，法是衣宗，從上相傳，更無别付；非衣不傳於法，非法不傳於衣。衣是西國師子尊者相傳，令佛法不斷。法是如來甚深般若知。般若空寂無住，卽而了法身，見佛性，空寂無住，是真解脱。汝可持衣去。」遂則受持，不敢違命。然此傳法袈裟，是<span class="zhuanming">中天</span>布，梵云婆羅那，<span class="zhuanming">唐</span>言<i class="pageTag" onclick="viewPic('ZSK00444-001-L00124','619028',this);" style="cursor:pointer;"> <span class="song">P124</span></i>第一好。布是木綿花作，時人不識，謬云絲布。<span class="zhuanming">忍大師</span>告<span class="zhuanming">能</span>曰：「汝速去，吾當相送。」隨至<span class="zhuanming">蘄州</span><span class="zhuanming">九江驛</span>。<span class="zhuanming">忍大師</span>告<span class="zhuanming">能</span>曰：「汝傳法之人，後多留難。」<span class="zhuanming">能</span>問大師曰：「何以多難？」<span class="zhuanming">忍</span>曰：「後有邪法競興，親附國王﹑大臣，蔽我正法，汝可好去。」<span class="zhuanming">能</span>遂禮辭南行。<span class="zhuanming">忍大師</span>相送已，却還<span class="zhuanming">東山</span>，更無言説。諸門人驚怪，問和上何故不言？大師告衆曰：「衆人散去，此間無佛法，佛法已向南去也。我今不説，於後自知。」<span class="zhuanming">忍大師</span>别<span class="zhuanming">能大師</span>，經停三日，重告門人曰：「大法已行，吾當逝矣。」<span class="zhuanming">忍大師</span>遷化，百鳥悲鳴，異香芳馥，日無精光，風雨折樹。</span> </p><p> <span>時有四品官，俗姓<span class="zhuanming">陳</span>氏，捨俗出家，事和上，號<span class="zhuanming">惠明禪師</span>。聞<span class="zhuanming">能大師</span>將衣鉢去，遂奔趂南方，尋至<span class="zhuanming">大庾嶺</span>，見<span class="zhuanming">能大師</span>，大師卽將衣鉢遂還<span class="zhuanming">明</span>，<span class="zhuanming">明</span>曰：「來不爲衣鉢，不審和尚初付囑時，更有何言教，願垂指示。」<span class="zhuanming">能大師</span>卽爲<span class="zhuanming">明禪師</span>傳囑授密言，<span class="zhuanming">惠明</span>唯然受教，遂卽禮辭。<span class="zhuanming">明</span>語<span class="zhuanming">能</span>曰：「急去，急去！在後大有人來相趂逐。」<span class="zhuanming">能大師</span>卽南行。至來朝，果有數百人，來至嶺，見<span class="zhuanming">明禪師</span>，師曰：「吾先至此，不見此人，問南來者，亦不見，此人患脚，計未過此。諸人却向北尋。<span class="zhuanming">明禪師</span>得言教，猶未曉悟，却居<span class="zhuanming">廬山</span><span class="zhuanming">峯頂寺</span>，三年方悟密語。<span class="zhuanming">明</span>後居<span class="zhuanming">濛山</span>，廣化羣品。</span> </p><p> <span><span class="zhuanming">能大師</span>歸南，略至<span class="zhuanming">曹溪</span>，猶被人尋逐，便於<span class="zhuanming">廣州</span><span class="zhuanming">四會</span><span class="zhuanming">懷集</span>兩縣界避難，經於五年，在獵師中。大師春秋三十九，至<span class="zhuanming">儀鳳</span>元年初，於<span class="zhuanming">廣州</span><span class="zhuanming">制旨寺</span>聽<span class="zhuanming">印宗法師</span>講<span class="shuming">涅槃經</span>，法師是<span class="zhuanming">江東</span>人也。其<span class="zhuanming">制旨寺</span>，是<span class="zhuanming">宋朝</span><span class="zhuanming">求那跋摩三藏</span>置，今<span class="zhuanming">廣州</span><span class="zhuanming">龍興寺</span>是也。法師每勸門人商量論義，時囑正月十三日懸幡，諸人夜論幡義，法師廊下隔壁而聽。初論幡者：「幡是無情，因風而動。」第二人難言：「風幡俱是無情，如何得動？」第三<i class="pageTag" onclick="viewPic('ZSK00444-001-L00125','619028',this);" style="cursor:pointer;"> <span class="song">P125</span></i>人：「因緣和合故，合動。」第四人言：「幡不動，風自動耳。」衆人諍論，喧喧不止。<span class="zhuanming">能大師</span>高聲止諸人曰：「幡無如餘種動。所言動者，人者心自動耳。」<span class="zhuanming">印宗法師</span>聞已，至明日講次欲畢，問大衆曰：「昨夜某房論義，在後者是誰？此人必禀承好師匠。」中有同房人云：「是<span class="zhuanming">新州</span><span class="zhuanming">盧行者</span>。」法師云：「請行者過房。」<span class="zhuanming">能</span>遂過房。法師問曰：「曾事何人？」<span class="zhuanming">能</span>答曰：「事<span class="zhuanming">嶺北</span><span class="zhuanming">蘄州</span><span class="zhuanming">東山</span><span class="zhuanming">忍大師</span>。」法師又問：「<span class="zhuanming">忍大師</span>臨終之時，云佛法向南，莫不是賢者否？」<span class="zhuanming">能</span>答「是」。「既云是，應有傳法袈裟，請一蹔（按：同暫）看。」<span class="zhuanming">印宗</span>見袈裟已，珍重禮敬，心大歡喜，嘆曰：「何期南方有如是無上之法寶！」法師曰：「<span class="zhuanming">忍大師</span>付囑，如何指授言教？」<span class="zhuanming">能大師</span>答曰：「唯論見性，不論禪定解脱﹑無爲﹑無漏。」法師曰：「如何不論禪定解脱﹑無漏﹑無爲？」<span class="zhuanming">能</span>答曰：「爲此多法，不是佛性；佛性是不二之法。<span class="shuming">涅槃經</span>明其佛性不二之法，卽此禪也。」法師又問：「如何佛性是不二之法？」<span class="zhuanming">能</span>曰：「<span class="shuming">涅槃經</span><span class="zhuanming">高貴德王菩薩</span>白佛言：『世尊，犯四重禁，作五逆罪，及一闡提等，爲當斷善根，佛性改否？』佛告<span class="zhuanming">高貴德王菩薩</span>：『善根有二：一者常，二者無常。佛性非常非無常，是故不斷，名之不二。一者善，二者不善。佛性非善非不善，是故不斷，名爲不二。』又云：『藴之與界，凡夫見二，智者了達，其性無二，無二之性，卽是實性。明與無明，凡夫見二，智者了達，其性無二，無二之性，卽是實性。實性無二。』」<span class="zhuanming">能大師</span>謂法師曰：「故知佛性，是不二之法。」<span class="zhuanming">印宗</span>聞斯解説，卽起合掌虔誠，願事爲師。明日講次，告衆人曰：「<span class="zhuanming">印宗</span>何幸，身是凡夫，不期座下法身菩薩。<span class="zhuanming">印宗</span>所爲衆人説<span class="shuming">涅槃經</span>，猶如瓦礫，昨夜請<span class="zhuanming">盧行者</span>過房論義，猶如金玉，諸人信否？然此賢者，是<span class="zhuanming">東山</span><span class="zhuanming">忍大師</span>傳法之人。諸人永不信，請行者將傳法袈裟呈示諸人。」諸人見已頂禮，咸生信重。<span class="zhuanming">儀鳳</span>元年，正月十七日，<span class="zhuanming">印宗</span>與<span class="zhuanming">能大師</span>剃髮<i class="pageTag" onclick="viewPic('ZSK00444-001-L00126','619028',this);" style="cursor:pointer;"> <span class="song">P126</span></i>落；二月八日，於<span class="zhuanming">法性寺</span>受戒，戒壇是<span class="zhuanming">宋朝</span><span class="zhuanming">求那跋摩三藏</span>所置。當時遥記云：「於後當有羅漢登此壇，有菩薩於此受戒。」今<span class="zhuanming">能大師</span>受戒，應其記也。</span> <span class="font12 zhu">出<span class="shuming">高僧録</span></span> <span><span class="zhuanming">能大師</span>受戒和尚，<span class="zhuanming">西京</span><span class="zhuanming">總持寺</span><span class="zhuanming">智光律師</span>；羯磨闍梨，<span class="zhuanming">蘇州</span><span class="zhuanming">靈光寺</span><span class="zhuanming">惠静律師</span>；教授闍梨，<span class="zhuanming">荆州</span><span class="zhuanming">天皇寺</span><span class="zhuanming">道德律師</span>。後時，三師皆於<span class="zhuanming">能大師</span>所學道，終於<span class="zhuanming">曹溪</span>。其證戒大德：一是<span class="zhuanming">中天耆多羅律師</span>，二是<span class="zhuanming">密多三藏</span>。此二大德，皆是羅漢，博達三藏，善中﹑邊言，<span class="zhuanming">印宗法師</span>請爲尊證也。又<span class="zhuanming">蕭梁</span>末，有<span class="zhuanming">真諦三藏</span>，於壇邊種菩提樹兩株，告衆僧曰：「好看此樹，於後有菩薩僧，於此樹下，演無上乘。」於後<span class="zhuanming">能大師</span>於此樹下坐，爲衆人開<span class="zhuanming">東山</span>法門。應<span class="zhuanming">真諦三藏</span>記也。</span> <span class="font12 zhu">出<span class="shuming">真諦三藏傳</span></span> </p><p> <span>其年四月八日，大師爲大衆初開法門曰：「我有法，無名無字，無眼無耳，無身無意，無言無示，無頭無尾，無内無外，亦無中間，不去不來，非青黄赤白黑，非有非無，非因非果。」大師問衆人：「此是何物？」大衆兩兩相看，不敢答。時有<span class="zhuanming">荷澤寺</span>小沙彌<span class="zhuanming">神會</span>，年始十三，答：「此之（按：「之」當作「是」）佛之本源。」大師問：「云何是本源？」沙彌答曰：「本源者，諸佛本性。」大師云：「我説無名無字，汝云何言佛性，有名字？」沙彌曰：「佛性無名字，因和尚問故立名，正名字時，卽無名字。」大師打沙彌數下。大衆禮謝曰：「沙彌小人，惱亂和上。」大師云：「大衆且散去，留此饒舌沙彌。」至夜間，大師問沙彌：「我打汝時，佛性受否？」答云：「佛性無受。」大師問：「汝知痛否？」沙彌答：「知痛。」大師問：「汝既知痛，云何道佛性無受？」沙彌答：「豈同木石？雖痛而心性不受。」大師語沙彌曰：「節節支解時，不生嗔恨，名之無受。我忘身爲道，踏碓直至跨脱，不以爲苦，名之無受。汝今被打，心性不受，汝受諸觸，如智證得真正受三昧。」沙彌密受付囑。大師出家﹑開法﹑受戒，年登四十。<span class="zhuanming">印宗法師</span>請大師歸<span class="zhuanming">制旨寺</span>。今<span class="zhuanming">廣州</span><span class="zhuanming">龍興寺</span>經藏院，是<i class="pageTag" onclick="viewPic('ZSK00444-001-L00127','619028',this);" style="cursor:pointer;"> <span class="song">P127</span></i>大師開法堂。法師問<span class="zhuanming">能大師</span>曰：「久在何處住？」大師云：「<span class="zhuanming">韶州</span><span class="zhuanming">曲縣</span>南五十里<span class="zhuanming">曹溪村</span>，故<span class="zhuanming">寶林寺</span>。」法師講經了，將僧俗三千餘人，送大師歸<span class="zhuanming">曹溪</span>。因茲廣闡禪門，學徒十萬。</span> </p><p> <span>至<span class="zhuanming">神龍</span>元年，正月十五日，敕迎大師入内，表辭不去。<span class="zhuanming">高宗</span>大帝敕曰：「朕虔誠慕道，渴仰禪門，召諸州名山禪師，集内道場供養，<span class="zhuanming">安</span>﹑<span class="zhuanming">秀</span>二德，最爲僧首。朕每諮求，再推南方有<span class="zhuanming">能禪師</span>，密受<span class="zhuanming">忍大師</span>記傳，傳<span class="zhuanming">達磨</span>衣鉢，以爲法信，頓悟上乘，明見佛性，今居<span class="zhuanming">韶州</span><span class="zhuanming">曹溪山</span>，示悟衆生，卽心是佛。朕聞如來以心傳心，囑付<span class="zhuanming">迦葉</span>，<span class="zhuanming">迦葉</span>展轉相傳，至於<span class="zhuanming">達磨</span>，教被東土，代代相傳，至今不絶。師既禀承有依，可往京城施化，緇俗歸依，天人瞻仰。故遣中使<span class="zhuanming">薛簡</span>迎師，願早降至。神龍元年，正月十五日下。」</span> </p><p> <span><span class="shuming">韶州曹溪山釋迦惠能辭疾表</span>：「<span class="zhuanming">惠能</span>生自偏方，幼而慕道，叨爲<span class="zhuanming">忍大師</span>囑付如來心印，傳<span class="zhuanming">西國</span>衣鉢，授<span class="zhuanming">東土</span>佛心。奉天恩遣中使<span class="zhuanming">薛簡</span>召<span class="zhuanming">能</span>入内，<span class="zhuanming">惠能</span>久處山林，年邁風疾，陛下德包物外，道貫萬民，育養蒼生，仁慈黎庶，旨弘大教，欽崇釋門，恕<span class="zhuanming">惠能</span>居山養疾，修持道業，上答皇恩，下及諸王﹑太子。謹奉表。<span class="zhuanming">釋迦惠能</span>頓首，頓首！」</span> </p><p> <span>中使<span class="zhuanming">薛簡</span>問大師：「京城大德禪師教人，要假坐禪，若不因禪定解脱得道，無有是處。」大師云：「道由心悟，豈在坐耶？<span class="shuming">金剛經</span>：『若有人言如來（若來若去），若坐若卧，是人不解我所説義。（何以故？）如來者，無所從來，亦無所去，故名如來。』無所從來，曰生；亦無所去，曰滅。若無生滅，而是如來清静禪；諸法空，卽是坐。」大師告言：「中使！道畢竟無得無證，豈況坐禪？」<span class="zhuanming">薛簡</span>云：「<span class="zhuanming">簡</span>至天庭，聖人必問，伏願和上指授心要，將傳聖人及京城學道者，如燈轉照，冥者皆明，明明無盡。」大師云：「道無明暗，明<i class="pageTag" onclick="viewPic('ZSK00444-001-L00128','619028',this);" style="cursor:pointer;"> <span class="song">P128</span></i>暗是代謝之義。明明無盡，亦是有盡，相待立名。<span class="shuming">淨名經</span>云：『法無有比，無相待故。』」<span class="zhuanming">薛簡</span>云：「明譬智慧，暗喻煩惱，修道之人，若不用智慧照生死煩惱，何得出離？」大師云：「煩惱卽菩提，無二無别。汝見有智慧爲能照，此是二乘見解，有智之人，悉不如是。」<span class="zhuanming">薛簡</span>云：「大師，何者是大乘見解？」大師云：「<span class="shuming">涅槃經</span>云：『明與無明，凡夫見二，智者了達，其性無二，無二之性，卽是實性。』實性者，卽是佛性。佛性，在凡夫不減，在賢聖不增，在煩惱而不垢，在禪定而不净，不斷不常，不來不去，亦不中間及内外，不生不滅，性相常住，恆不變易。」<span class="zhuanming">薛簡</span>問：「大師説不生不滅，何異外道？外道亦説不生不滅。」大師答曰：「外道説不生不滅，將生止滅，滅猶不滅。我説本自無生，今卽無滅，不同外道。外道無有奇特，所以有異。」大師告<span class="zhuanming">薛簡</span>曰：「若欲將心要者，一切善惡，都無思量，心體湛寂，應用自在。」<span class="zhuanming">薛簡</span>於言下大悟，云：「大師，今日始知佛性本自有之，昔日將爲大遠，今日始知至道不遥，行之卽是。今日始知涅槃不遠，觸目菩提。今日始知佛性不念善惡，無思﹑無念，無知﹑無作﹑不住。今日始知佛性常住不變，不爲諸惡所遷。」中使<span class="zhuanming">薛簡</span>禮辭大師，將表赴京。</span> </p><p> <span><span class="zhuanming">高宗</span>大帝賜磨衲袈裟一領及絹五百疋，敕書曰：「敕師老疾，爲朕修道，國之福田。師若<span class="zhuanming">净名</span>，託疾<span class="zhuanming">金粟</span>，闡弘大法，傳諸佛心，談不二之説；杜口<span class="zhuanming">毗耶</span>，聲聞被呵，菩薩辭退。師若此也。<span class="zhuanming">薛簡</span>傳師指授如來智見，善惡都莫思量，自然得入，心體湛然常寂，妙用恆沙。朕積善餘慶，宿種善因，得值師之出世，蒙師惠頓上乘佛心第一。朕感荷師恩，頂戴修行，永永不朽。奉磨衲袈裟一領，絹五百疋，供養大師。<span class="zhuanming">神龍</span>三年，四月二日下。」</span> </p><i class="pageTag" onclick="viewPic('ZSK00444-001-L00129','619028',this);" style="cursor:pointer;"> <span class="song">P129</span></i><p> <span>又，<span class="zhuanming">神龍</span>三年，十一月十八日，敇下<span class="zhuanming">韶州</span>百姓，可修大師<span class="zhuanming">中興寺</span>佛殿，及大師經坊，賜額爲<span class="zhuanming">法泉寺</span>。大師生緣<span class="zhuanming">新州</span>故宅，爲<span class="zhuanming">國恩寺</span>。<span class="zhuanming">延和</span>元年，大師歸<span class="zhuanming">新州</span>，修<span class="zhuanming">國恩寺</span>。諸弟子問：「和上修寺去，卒應未歸此，更有誰堪諮問？」大師云：「<span class="zhuanming">翁山寺</span>僧<span class="zhuanming">靈振</span>，雖患脚跛，心裡不跛，門人諮請<span class="zhuanming">振</span>説法。」又問：「大師何時得歸？」答曰：「我歸無日也。」</span> </p><p> <span>大師在日，<span class="zhuanming">景云</span>二年，先於<span class="zhuanming">曹溪</span>造龕塔。後<span class="zhuanming">先天</span>二年，七月，廊宇猶未畢功，催令早了：「吾當行矣。」門人猶未悟意。某年八月，大師染疾，諸門人問：「大師，法當付囑阿誰？」答：「法不付囑，亦無人得。」<span class="zhuanming">神會</span>問：「大師，傳法袈裟，云何不傳？」答云：「若傳此衣，傳法之人短命；不傳此衣，我法弘盛，留鎮<span class="zhuanming">曹溪</span>。我滅度七十年後，有東來菩薩：一在家菩薩，修造寺舍；二出家菩薩，重建我教。」門徒問大師曰：「云何傳此衣短命？」答曰：「吾持此衣，三遍有刺客來取吾命，吾命如懸絲。恐後傳法之人被損，故不付也。」大師力疾，勸誘徒衆，令求道忘身，唯懃加行，直趣菩提。某月三日，奄然端坐遷化，春秋七十有六。滅度之日，烟雲暴起，泉池枯涸，溝澗絶流，白虹貫日。巖東忽有衆鳥數千，於樹悲鳴。又，寺西有白氣如練，長一里餘，天色清朗，孤然直上，經於五日乃散。復有五色雲，見於西南。是日，四方無雲，忽有數陣凉風，從西南飃入寺舍，俄而香氣氛氲，遍滿廊宇。地皆振動，山崖崩頽。大師<span class="zhuanming">新州</span>亡<span class="zhuanming">廣果寺</span>，寺西虹光三道，經於旬日。又，寺前城頭莊有虹光，經一百日。衆鳥悲鳴，泉水如稠泔汁，不流數日。又，<span class="zhuanming">翁山寺</span><span class="zhuanming">振禪師</span>，於房前與衆人夜間説法，有一道虹光，從南來入房，禪師告衆人曰：「和上多應<span class="zhuanming">新州</span>亡也，此虹光是和上之靈瑞也。」<span class="zhuanming">新州</span>尋有書報亡，<span class="zhuanming">曹溪</span>門徒發哀，因虹光頓謝，泉水漸流。書至<span class="zhuanming">翁山</span>，<span class="zhuanming">振禪師</span><i class="pageTag" onclick="viewPic('ZSK00444-001-L00130','619028',this);" style="cursor:pointer;"> <span class="song">P130</span></i>聞哀，設三七齋，於夜道俗畢集，忽有虹光從房而出，<span class="zhuanming">振禪師</span>告衆人曰：「<span class="zhuanming">振</span>不久住也。經云：『大象既去，小象亦隨。』」其夕中夜，卧右脇而終也。</span> </p><p> <span><span class="zhuanming">曹溪</span>門人，迎大師全身，歸<span class="zhuanming">曹溪</span>。其時，首領不肯放，欲留<span class="zhuanming">國恩寺</span>起塔供養。時門人僧<span class="zhuanming">崇一</span>等，見刺史論理，方還<span class="zhuanming">曹溪</span>。大師頭頸，先以鐵鍱封裹，全身膠漆。其年十一月十三日，遷神入龕。至<span class="zhuanming">開元</span>二十七年，有刺客來取頭，移大師出庭中，刀斬數下，衆人唯聞鐵聲，驚覺，見一孝子奔走出寺，尋蹟不獲。</span> </p><p> <span>大師在日，受戒﹑開法﹑度人，三十六年，<span class="zhuanming">先天</span>二年壬子歲滅度，至<span class="zhuanming">唐</span><span class="zhuanming">建中</span>二年，計當七十一年。其年，衆請上足弟子<span class="zhuanming">行滔</span>守所傳衣，經三十五年，有殿中侍御史<span class="zhuanming">韋據</span>爲大師立碑。後北宗俗弟子<span class="zhuanming">武平一</span>，<span class="zhuanming">開元</span>七年磨却<span class="zhuanming">韋據</span>碑文。自著<span class="zhuanming">武平一</span>文。</span> </p><p> <span><span class="zhuanming">開元</span>十一年有<span class="zhuanming">潭州</span><span class="zhuanming">瑝禪師</span>曾事<span class="zhuanming">忍大師</span>，後時歸<span class="zhuanming">長沙</span><span class="zhuanming">禄山寺</span>。常習坐禪，時時入定，遠近知聞。時有<span class="zhuanming">大榮禪師</span>，住<span class="zhuanming">曹溪</span>，事大師經三十年。大師常語<span class="zhuanming">榮</span>曰：「汝化衆生得也。」<span class="zhuanming">榮</span>卽禮拜歸北，路過<span class="zhuanming">瑝禪師</span>處，<span class="zhuanming">榮</span>頂禮問<span class="zhuanming">瑝</span>曰：「承和上每入定，當入定時，爲有心耶？爲無心耶？若有心，一切衆生有心，應得入定；若無心，草木瓦礫亦應入定。」<span class="zhuanming">瑝</span>答曰：「我入定，無此有無之心。」<span class="zhuanming">榮</span>答曰：「若無有無之心，卽是常定，常定卽無出入。」<span class="zhuanming">瑝</span>卽無對。<span class="zhuanming">瑝</span>問：「汝從<span class="zhuanming">能大師</span>處來，大師以何法教汝？」<span class="zhuanming">榮</span>答曰：「大師教<span class="zhuanming">榮</span>，不定不亂，不坐不禪，是如來禪。」<span class="zhuanming">瑝</span>於言下便悟去：五藴非有，六塵體空，非寂非照，離有離空，中間不住，無作無功，應用自在，佛性圓通。歎曰：「我三十年來，空坐而已。」往<span class="zhuanming">曹溪</span>，歸依大師學道。<span class="zhuanming">景云</span>二年，却<i class="pageTag" onclick="viewPic('ZSK00444-001-L00131','619028',this);" style="cursor:pointer;"> <span class="song">P131</span></i>歸<span class="zhuanming">長沙</span>舊居；二月八日夜悟道。其夜，空中有聲，告合郭百姓：「<span class="zhuanming">瑝禪師</span>今夜得道。」皆是<span class="zhuanming">能大師</span>門徒也。</span> </p><p> <span>………</span> </p><p> <span class="font12 zhu">（節録自<span class="shuming">續藏經</span>第二編乙第十九套第五册）</span> </p></div></div></div>
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校釋
<div class="wlghyzd_wzb_18"><div id="FCdiv1125133" key="1125133"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 壇經校釋 &gt; （五） &gt; 校釋 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1155725" key="1155725"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-L00011','2052848',this);" style="cursor:pointer;"> <span class="song">P11</span></i><p class="font14" id="ZSK00444-001-BT0000020">校釋</p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="88">〔一〕</a>將呈和尚　「和尚」，指<span class="zhuanming">弘忍</span>。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="89">〔二〕</a>大師堂前　「大師」指<span class="zhuanming">弘忍</span>。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="90">〔三〕</a>欲畫<span class="shuming">楞伽</span>變相　「<span class="shuming">楞伽</span>變相」，卽佛教傳説中的<span class="zhuanming">釋伽</span>宣説<span class="shuming">楞伽經</span>時的故事畫。這句話的意思是：<span class="zhuanming">弘忍</span>想請畫師把佛説<span class="shuming">楞伽經</span>時的故事，畫在法堂之前的三間房廊的牆壁上，以爲信徒們的「供<i class="pageTag" onclick="viewPic('ZSK00444-001-L00012','2052848',this);" style="cursor:pointer;"> <span class="song">P12</span></i>養」對象，也就是讓信徒們對它進行禮敬供養。</span> </p></div></div></div>
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（一四）
<div class="wlghyzd_wzb_18"><div id="FCdiv1155728" key="1155728"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 壇經校釋 &gt; （一四） </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1155729" key="1155729"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-L00027','618981',this);" style="cursor:pointer;"> <span class="song">P27</span></i><p class="font20" id="ZSK00444-001-BT0000037">（一四）</p><p> <span>一行三昧<a class="zhuhao" href="#183" id="177">〔一〕</a>者，於一切時中，行﹑住﹑坐﹑卧</span> <span class="font12 zhu">原本坐作座，</span> <span>常行直心是</span> <span class="font12 zhu">原本行直作真真<a class="zhuhao" href="#184" id="178">〔二〕</a>。</span> <span><span class="shuming">净名經</span>云：「直心是道場」</span> <span class="font12 zhu">原本直作真<a class="zhuhao" href="#185" id="179">〔三〕</a>，</span> <span>「直心是净土」</span> <span class="font12 zhu">原本直作真<a class="zhuhao" href="#186" id="180">〔四〕</a>。</span> <span>莫心行諂曲</span> <span class="font12 zhu">原<i class="pageTag" onclick="viewPic('ZSK00444-001-L00028','618981',this);" style="cursor:pointer;"> <span class="song">P28</span></i>本曲作典，</span> <span>口説法直，</span> <span class="font12 zhu">口説法直，<span class="zhuanming">興聖寺</span>本﹑通行本並作口但説直。</span> <span>口説一行三昧，不行直心</span> <span class="font12 zhu">原本直作真，</span> <span>非佛弟子。但行直心</span> <span class="font12 zhu">原本直作真，</span> <span>於一切法，無有執著</span> <span class="font12 zhu">原本無下有上字，</span> <span>名一行三昧。迷人著法相，執一行三昧，直言坐不動</span> <span class="font12 zhu">原本直言作真心，坐作座，</span> <span>除妄不起心，卽是一行三昧</span> <span class="font12 zhu">原本一行作一切。</span> <span>若如是，此法同無情</span> <span class="font12 zhu">原本情作清，</span> <span>却是障道因緣。道須通流</span> <span class="font12 zhu">原本須作順，</span> <span>何以却滯？心不住法卽通流</span> <span class="font12 zhu">原本不住法作住在，</span> <span>住卽被縛</span> <span class="font12 zhu">原本被作彼。</span> <span>若坐不動是</span> <span class="font12 zhu">原本坐作座，</span> <span><span class="zhuanming">維摩詰</span>不合呵<span class="zhuanming">舍利弗</span>宴坐林中</span> <span class="font12 zhu">原本坐作座<a class="zhuhao" href="#187" id="181">〔五〕</a>。</span> <span>善知識！又見有人教人坐</span> <span class="font12 zhu">原本坐作座，</span> <span>看心看净，不動不起，從此置功。迷人不悟，便執成顛，卽有數百般以如此教道者<a class="zhuhao" href="#188" id="182">〔六〕</a>，故知大錯</span> <span class="font12 zhu">原本知作之。</span> </p></div></div></div>
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六祖大師法寶壇經序　
<div class="wlghyzd_wzb_18"><div id="FCdiv1155732" key="1155732"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 附録 &gt; 六祖大師法寶壇經序　 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1155733" key="1155733"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-L00155','619036',this);" style="cursor:pointer;"> <span class="song">P155</span></i><p class="font18" id="ZSK00444-001-BT0000136"><b>六祖大師法寶壇經序<span class="font12 zhu">古筠比邱德異撰</span></b></p><p> <span>妙道虚玄，不可思議，忘言得旨，端可悟明。故世尊分座於<span class="zhuanming">多子塔</span>前，拈華於<span class="zhuanming">靈山</span>會上。似火與火，以心印心。西傳四七，至<span class="zhuanming">菩提達摩</span>，東來此土，直指人心，見性成佛。有<span class="zhuanming">可大師</span>者，首於言下悟入。末上三拜得髓，受衣紹祖，開闡正宗。三傳而至<span class="zhuanming">黄梅</span>，會中高僧七百，惟負舂居士</span> <span class="font12 zhu">（按：「負舂居士」，有本作「<span class="zhuanming">惠能</span>居士」）</span> <span>，一偈﹑傳衣，爲六代祖。南遯十餘年，一旦以非風旛動之機，觸開<span class="zhuanming">印宗</span>正眼。居士由是祝髮登壇，應<span class="zhuanming">跋陀羅</span>懸記，開<span class="zhuanming">東山</span>法門。<span class="zhuanming">韋</span>使君命<span class="zhuanming">海</span>禪者録其語，目之曰<span class="shuming">法寶壇經</span>。</span> </p><p> <span>大師始於<span class="zhuanming">五羊</span>，終至</span> <span class="font12 zhu">（按：「至」，有本作「於」）</span> <span><span class="zhuanming">曹溪</span>，説法三十七年，霑甘露味﹑入聖超凡者，莫記其數。悟佛心宗﹑行解相應﹑爲大知識者，名載<span class="shuming">傳燈</span>。惟<span class="zhuanming">南嶽</span>﹑<span class="zhuanming">青原</span>執侍最久，盡得無巴鼻；故出<span class="zhuanming">馬祖</span>﹑<span class="zhuanming">石頭</span>，機智圓明，玄風大震。乃有<span class="zhuanming">臨濟</span>﹑<span class="zhuanming">潙仰</span>﹑<span class="zhuanming">曹洞</span>﹑<span class="zhuanming">雲門</span>﹑<span class="zhuanming">法眼</span>諸公，巍然而出。道德超羣，門庭險峻，啟迪英靈衲子，奮志衝關，一門深入，五派同源。歷徧鑪錘，規模廣大。原其五家綱要，盡出<span class="shuming">壇經</span>。</span> </p><p> <span>夫<span class="shuming">壇經</span>者，言簡義豐，理明事備，具足諸佛無量法門。一一法門，具足無量妙義；一一妙義，發揮諸佛無量妙理。卽<span class="zhuanming">彌勒</span>樓閣中，卽<span class="zhuanming">普賢</span>毛孔中，善入者卽同善財，於一念間，圓滿功德，與<span class="zhuanming">普賢</span>等，與諸佛等。惜乎<span class="shuming">壇經</span>爲後人節略太多，不見六祖大全之旨。<span class="zhuanming">德異</span>幼年，嘗見古本，自後徧求三十餘載，近得<span class="zhuanming">通上人</span>尋到全文，遂刊於<span class="zhuanming">吴</span>中<span class="zhuanming">休休禪庵</span>，與諸勝士，同一受用</span> <span class="font12 zhu">（按：「用」，有本作「囑」）</span> <span>。惟願開卷舉目，直入大圓覺海，續佛祖慧命無窮。斯余志願滿矣。<span class="zhuanming">至元</span>二十七年庚寅歲，中春日敍。</span> </p><p> <span class="font12 zhu">（録自<span class="shuming">普慧大藏經</span>四本<span class="shuming">壇經</span>合刊本）</span> </p></div></div></div>
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校釋
<div class="wlghyzd_wzb_18"><div id="FCdiv671898" key="671898"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 壇經校釋 &gt; （六） &gt; 校釋 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv671899" key="671899"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-L00012','2052849',this);" style="cursor:pointer;"> <span class="song">P12</span></i><p class="font14" id="ZSK00444-001-BT0000022">校釋</p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="95">〔一〕</a>上座<span class="zhuanming">神秀</span>　<span class="shuming">宋高僧傳</span>卷八<span class="shuming">神秀傳</span>：「<span class="zhuanming">釋神秀</span>，俗姓<span class="zhuanming">李</span>氏，今<span class="zhuanming">東京</span><span class="zhuanming">尉氏</span>人也。少覽經史，博綜多聞。既而奮志出塵，鬀染受法。後遇<span class="zhuanming">蘄州</span><span class="zhuanming">雙峰東山寺</span>五祖<span class="zhuanming">弘忍</span>以坐禪爲務，乃歎伏曰：『此真吾師也。』決心苦節，以樵汲自役而求其道。……<span class="zhuanming">秀</span>既事<span class="zhuanming">忍</span>，<span class="zhuanming">忍</span>默識之，深加器重，謂人曰：『吾度人多矣，至於懸解圓照，無先汝者。』」<span class="shuming">景德録</span>卷四<span class="shuming">神秀傳</span>：「<span class="zhuanming">北宋</span><span class="zhuanming">神秀禪師</span>者，<span class="zhuanming">開封尉氏</span>人也，姓<span class="zhuanming">李</span>氏。少親儒業，博綜多聞。捨愛出家，尋師訪道，至<span class="zhuanming">蘄州</span><span class="zhuanming">雙峰東山寺</span>，遇五祖<span class="zhuanming">忍師</span>以坐禪爲務，乃歎<i class="pageTag" onclick="viewPic('ZSK00444-001-L00013','2052849',this);" style="cursor:pointer;"> <span class="song">P13</span></i>伏曰：『此真吾師也。』誓心苦節，以樵汲自役而求其道。<span class="zhuanming">忍</span>默識之，深加器重，謂之曰：『吾度人多矣，至於悟解，無及汝者。』」<span class="zhuanming">神秀</span>時爲<span class="zhuanming">弘忍</span>門下的上首弟子。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="96">〔二〕</a>却同凡心奪其聖位　意謂呈偈<span class="zhuanming">弘忍</span>，乃爲「求法」；若爲謀做<span class="zhuanming">禪宗</span>的一代「祖」師，那就等於以凡愚之心奪取「聖位」，那就是「不善」的了！</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="97">〔三〕</a>若五祖見偈，……聖意難測　此句<span class="zhuanming">鈴木</span>校本作「若五祖見偈言」。并加校注説：「若五祖見偈言云云，有脱文。<span class="zhuanming">興聖寺</span>本曰：『<span class="zhuanming">神秀</span>思惟：<span class="zhuanming">五祖</span>明日見偈歡喜，出見和尚，卽言<span class="zhuanming">秀</span>作；若言不堪，自是我迷，宿業障重，不合得法。聖意難測。』按：「言」字應屬下句：「言此偈語。」<span class="zhuanming">惠昕</span>本（<span class="zhuanming">契嵩</span>本﹑<span class="zhuanming">宗寶</span>本因之）則作：「<span class="zhuanming">秀</span>乃思惟：不如向廊下書著，從他和尚看見，忽若道好，卽出頂禮，云是<span class="zhuanming">秀</span>作；若道不堪，枉向山中數年，受人禮拜，更修何道！」</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="98">〔四〕</a>莫使有塵埃　「有」，一作「惹」。這一偈語，雖使<span class="zhuanming">神秀</span>失去了充當<span class="zhuanming">弘忍</span>繼承人的資格，但却成了<span class="zhuanming">北宗</span>一派的開端。所以，在佛教史上説來，它的關係自也非同小可。另，據<span class="shuming">景德録</span>卷四<span class="shuming">神秀傳</span>記載，<span class="zhuanming">神秀</span>後來還有如下的「示衆」偈文：「一切佛法，自心本有，將心外求，捨父逃走！」則其意境，已很接近於<span class="zhuanming">慧能</span>的見解了。</span> </p></div></div></div>
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（一五）
<div class="wlghyzd_wzb_18"><div id="FCdiv1155736" key="1155736"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 壇經校釋 &gt; （一五） </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1155737" key="1155737"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-L00030','618982',this);" style="cursor:pointer;"> <span class="song">P30</span></i><p class="font20" id="ZSK00444-001-BT0000039">（一五）</p><p> <span>善知識！定惠猶如何等？如燈光。有燈卽有光，無燈卽無光<a class="zhuhao" href="#190" id="189">〔一〕</a>。燈是光之體</span> <span class="font12 zhu">原本無燈字，之作知，</span> <span>光是燈之用。名卽有二</span> <span class="font12 zhu">原本無名字，</span> <span>體無兩般。此定惠法，亦復如是。</span> </p></div></div></div>
</>
跋　
<div class="wlghyzd_wzb_18"><div id="FCdiv1155740" key="1155740"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 附録 &gt; 跋　 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1155741" key="1155741"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-L00156','619037',this);" style="cursor:pointer;"> <span class="song">P156</span></i><p class="font18" id="ZSK00444-001-BT0000137"><b>跋<span class="font12 zhu">宗寶撰</span></b></p><p> <span>六祖大師平昔所説之法，皆大乘圓頓之旨，故目之曰經。其言近指遠，詞坦義明，誦者各有所獲。<span class="zhuanming">明教</span><span class="zhuanming">嵩公</span>常讚云：「天機利者得其深，天機鈍者得其淺。」誠哉言也。</span> </p><p> <span>余初入道，有感於斯，續見三本不同，互有得失，其板亦已漫滅。因取其本校讎，訛者正之，略者詳之，復增入弟子請益機緣。庶幾學者得盡<span class="zhuanming">曹溪</span>之旨。按察使<span class="zhuanming">雲</span>公<span class="zhuanming">從龍</span>，深造此道。一日過山房，睹余所編，謂得<span class="shuming">壇經</span>之大全。慨然命工鋟梓，顓爲流通，使<span class="zhuanming">曹溪</span>一派不至斷絶。</span> </p><p> <span>或曰：<span class="zhuanming">達磨</span>不立文字，直指人心，見性成佛，<span class="zhuanming">盧祖</span>六葉正傳，又安用是文字哉？余曰：此經非文字也，<span class="zhuanming">達磨</span>單傳直指之指也。<span class="zhuanming">南嶽</span>﹑<span class="zhuanming">青原</span>諸大老，嘗因是指以明其心，復以之明<span class="zhuanming">馬祖</span>﹑<span class="zhuanming">石頭</span>諸子之心。今之禪宗流布天下，皆本是指。而今而後，豈無因是指而明心見性者耶？問者唯唯，再拜，謝曰：「予不敏，請並書於經末，以詔來者。」<span class="zhuanming">至元</span>辛卯<a class="zhuhao" href="#790" id="789">〔一〕</a>夏，<span class="zhuanming">南海</span><span class="zhuanming">釋宗寶</span>跋。</span> </p><p> <span class="font12 zhu">（録自<span class="shuming">普慧大藏經</span>四本<span class="shuming">壇經</span>合刊本）</span> </p><p> <span class="font12 jiaozhu"><a class="zhuhao" href="#789" id="790">〔一〕</a>：<span class="zhuanming">元世祖</span>（<span class="zhuanming">忽必烈</span>）<span class="zhuanming">至元</span>二十八年（公元一二九一年）。</span> </p></div></div></div>
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六祖壇經序　
<div class="wlghyzd_wzb_18"><div id="FCdiv1155744" key="1155744"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 附録 &gt; 六祖壇經序　 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1155745" key="1155745"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-L00148','619034',this);" style="cursor:pointer;"> <span class="song">P148</span></i><p class="font18" id="ZSK00444-001-BT0000134"><b>六祖壇經序<span class="font12 zhu">宋吏部侍郎郎　簡述</span></b></p><p> <span>按<span class="shuming">唐書</span>曰，<span class="zhuanming">後魏</span>之末，有僧號<span class="zhuanming">達磨</span>者，本<span class="zhuanming">天竺國</span>王之子。以護國出家，入<span class="zhuanming">南海</span>，得禪宗妙法。自<span class="zhuanming">釋迦</span>文佛相傳，有衣鉢爲記，以世相付受。</span> </p><p> <span><span class="zhuanming">達磨</span>齎衣鉢，航海而來，至<span class="zhuanming">梁</span>，詣<span class="zhuanming">武帝</span>。帝問以有爲之事，<span class="zhuanming">達磨</span>不説。乃之<span class="zhuanming">魏</span>，隱於<span class="zhuanming">嵩山</span><span class="zhuanming">少林寺</span>。以其法傳<span class="zhuanming">慧可</span>，<span class="zhuanming">可</span>傳<span class="zhuanming">僧璨</span>，<span class="zhuanming">璨</span>傳<span class="zhuanming">道信</span>，<span class="zhuanming">信</span>傳<span class="zhuanming">弘忍</span>，<span class="zhuanming">忍</span>傳<span class="zhuanming">惠能</span>，而復出<span class="zhuanming">神秀</span>。<span class="zhuanming">能</span>於<span class="zhuanming">達磨</span>，在中國爲六世。故天下謂之<span class="shuming">六祖法寶記</span>，蓋六祖之所説其法也。</span> </p><p> <span>其法乃生靈之大本。人焉，鬼神焉，萬物焉，遂與其清明廣大者，紛然而大異。六祖憫此，乃諭人欲人自求之，卽其心而返道也。然天下之言性命者多矣，若其言之之至詳，理之之至當，推之之至悉，而釋氏得之矣。若其示之之至直，趨之之至徑，證之之至親，而六祖之於釋氏又其得之也。六祖於釋氏教，可謂要乎至哉。</span> </p><p> <span>今天子開善閣記，謂以本性證乎了義者，未有捨六祖之道而有能至於此者也。是則六祖者，乃三界之慈父，諸佛之善嗣歟！偉乎，惟至聖而能知至道也。</span> </p><p> <span>然六祖之説，余素敬之。患其爲俗所增損，而文字鄙俚繁雜，殆不可考。會沙門<span class="zhuanming">契嵩</span>作<span class="shuming">壇經贊</span>。因謂<span class="zhuanming">嵩</span>師曰：若能正之，吾爲出財模印以廣其傳。更二載，<span class="zhuanming">嵩</span>果得<span class="zhuanming">曹溪</span>古本，校之，勒成三卷。璨然皆六<i class="pageTag" onclick="viewPic('ZSK00444-001-L00149','619034',this);" style="cursor:pointer;"> <span class="song">P149</span></i>祖之言，不復謬妄。乃命工鏤板，以集其勝事。<span class="zhuanming">至和</span>三年<a class="zhuhao" href="#788" id="787">〔一〕</a>，三月十九日序。</span> </p><p> <span class="font12 zhu">（録自<span class="shuming">普慧大藏經</span>四本<span class="shuming">壇經</span>合刊本）</span> </p><p> <span class="font12 jiaozhu"><a class="zhuhao" href="#787" id="788">〔一〕</a>：<span class="zhuanming">宋</span><span class="zhuanming">仁宗</span>（<span class="zhuanming">趙禎</span>）<span class="zhuanming">至和</span>三年（公元一○五六年）。</span> </p></div></div></div>
</>
（一三）
<div class="wlghyzd_wzb_18"><div id="FCdiv671930" key="671930"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 壇經校釋 &gt; （一三） </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv671931" key="671931"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-L00026','618980',this);" style="cursor:pointer;"> <span class="song">P26</span></i><p class="font20" id="ZSK00444-001-BT0000035">（一三）</p><p> <span>善知識！我此法門，以定惠爲本。第一勿迷言定惠别</span> <span class="font12 zhu">原本定惠作惠定<a class="zhuhao" href="#172" id="167">〔一〕</a>。</span> <span>定惠體一不二。卽定是惠體，卽惠是定用。卽惠之時定在惠，卽定之時惠在定。善知識！此義卽是定惠等</span> <span class="font12 zhu">原本無定字<a class="zhuhao" href="#173" id="168">〔二〕</a>。</span> <span>學道之人作意，莫言先定發惠，先惠發定，定惠各别。作此見者，法有二相，口説善，心不善<a class="zhuhao" href="#174" id="169">〔三〕</a>，定惠不等</span> <span class="font12 zhu">原本定惠作惠定；</span> <span>心口俱善<a class="zhuhao" href="#175" id="170">〔四〕</a>，内外一種</span> <span class="font12 zhu">原本一下有衆字，</span> <span>定惠卽等。自悟修行，不在口諍，若諍先後，卽是迷人</span> <span class="font12 zhu">原本無迷字，</span> <span>不斷勝負，却生法我，不離四相<a class="zhuhao" href="#176" id="171">〔五〕</a>。</span> </p></div></div></div>
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六祖大師法寶壇經贊　
<div class="wlghyzd_wzb_18"><div id="FCdiv1155748" key="1155748"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 附録 &gt; 六祖大師法寶壇經贊　 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1155749" key="1155749"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-L00150','619035',this);" style="cursor:pointer;"> <span class="song">P150</span></i><p class="font18" id="ZSK00444-001-BT0000135"><b>六祖大師法寶壇經贊<span class="font12 zhu">宋明教大師契嵩撰</span></b></p><p> <span>贊者告也，發經而溥告也。<span class="shuming">壇經</span>者，至人之所以宣其心也。</span> <span class="font12 zhu">至人謂六祖。篇内同。</span> <span>何心耶？佛所傳之妙心也。大哉心乎？資始變化而清净常若。凡然，聖然，幽然，顯然，無所處而不自得之。聖言乎明，凡言乎昧。昧也者變也，明也者復也。變復雖殊，而妙心一也。</span> </p><p> <span>始<span class="zhuanming">釋迦文佛</span>以是而傳之<span class="zhuanming">大龜氏</span>，<span class="zhuanming">大龜氏</span>相傳之三十三世者，傳諸<span class="zhuanming">大鑒</span>。</span> <span class="font12 zhu">六祖諡號<span class="zhuanming">大鑒禪師</span>。</span> <span><span class="zhuanming">大鑒</span>傳之而益傳也。説之者抑亦多端，固有名同而實異者也，固有義多而心一者也。曰血肉心者，曰緣慮心者，曰集起心者，曰堅實心者，若心所之心益多也。是所謂名同而實異者也。曰真如心者，曰生滅心者，曰煩惱心者，曰菩提心者，諸修多羅其類此者，殆不可勝數。是所謂義多而心一者也。義有覺義，有不覺義；心有真心，有妄心。所以别其正心也。方<span class="shuming">壇經</span>之所謂心者，亦義之覺義，心之實心也。</span> </p><p> <span>昔者聖人之將隱也，乃命乎<span class="zhuanming">龜氏</span>教外以傳法之要意。其人滯蹟而忘返，固欲後世者提本而正末也。故<span class="shuming">涅槃</span>曰：「我有無上正法，悉已付囑<span class="zhuanming">摩訶迦葉</span>矣。」天之道存乎易，地之道存乎簡，聖人之道存乎要。要也者，至妙之謂也。聖人之道，以要則爲法界門之樞機，爲無量義之所會，爲大乘之椎輪。<span class="shuming">法華</span>豈不曰：「當知是妙法，諸佛之秘要。」<span class="shuming">華嚴</span>豈不曰：「以少方便，疾成菩提。」要乎其於聖人之道，利而大矣哉。是故<span class="shuming">壇經</span>之宗，尊其心要也。</span> </p><i class="pageTag" onclick="viewPic('ZSK00444-001-L00151','619035',this);" style="cursor:pointer;"> <span class="song">P151</span></i><p> <span>心乎？若明若冥，若空若靈，若寂若惺。有物乎？無物乎？謂之一物，固彌於萬物；謂之萬物，固統於一物。一物猶萬物也，萬物猶一物也。此謂可思議也。及其不可思也，不可議也，天下謂之玄解，謂之神會，謂之絶待，謂之默體，謂之冥通。一皆離之遣之，遣之又遣，亦烏能至之。微其果然獨得﹑與夫至人之相似者，孰能諒乎？推而廣之，則無往不可也；探而裁之，則無所不當也。施於證性，則所見至親；施於修心，則所詣至正；施於崇德辯惑，則真妄易顯；施於出世，則佛道速成；施於救世，則塵勞易歇。此<span class="shuming">壇經</span>之宗，所以旁行天下而不厭。彼謂卽心卽佛，淺者何其不知量也。以折錐探地而淺地，以屋漏窺天而小天，豈天地之然邪？然百家者，雖苟勝之，弗如也。而至人通而貫之，合乎羣經，斷可見矣。至人變而通之，非預名字，不可測也。故其顯説之，有倫有義；密説之，無首無尾。天機利者得其深，天機鈍者得其淺。可擬乎？可議乎？不得已況之，則圓頓教也，最上乘也，如來之清净禪也，菩薩藏之正宗也。論者謂之玄學，不亦詳乎？天下謂之宗門，不亦宜乎？</span> </p><p> <span><span class="shuming">壇經</span>曰「定慧爲本」者，趣道之始也。定也者静也，慧也者明也。明以觀之，静以安之。安其心，可以體心也。觀其道，可以語道也。「一行三昧」者，法界一相之謂也。謂萬善雖殊，皆正於一行者也。「無相爲體」者，尊大戒也；「無念爲宗」者，尊大定也；「無住爲本」者，尊大慧也。夫戒定慧者，三乘之達道也。夫妙心者，定慧之大資也。以一妙心而統乎三法，故曰大也。「無相戒」者，戒其必正覺也。「四弘願」者，願度，度苦也；願斷，斷集也；願學，學道也；願成，成寂滅也。滅無所滅，故無所不斷也；道無所道，故無所不度也。「無相懺」者，懺非所懺也。「三歸戒」者，歸其一也。一也者三寶之所以出也。説「摩<i class="pageTag" onclick="viewPic('ZSK00444-001-L00152','619035',this);" style="cursor:pointer;"> <span class="song">P152</span></i>訶般若」者，謂其心之至中也。般若也者，聖人之方便也，聖人之大智也。固能寂之，明之，權之，實之。天下以其寂，可以泯衆惡也；天下以其明，可以集衆善也；天下以其權，可以大可爲也；天下以其實，可以大無爲也。至矣哉，般若也。聖人之道，非夫般若不明也，不成也；天下之務，非夫般若不宜也，不當也。至人之爲，以般若振，不亦遠乎？「我法爲上上根人説」者，宜之也。輕物重用則不勝，大方小授則過也。從來「默傳分付」者，密説之謂也。密也者，非不言而闇證也，真而密之也。不解此法而輒謗毁，謂百劫千生斷佛種性者，防天下亡其心也。</span> </p><p> <span>偉乎<span class="shuming">壇經</span>之作也，其本正，其蹟效，其因真，其果不謬。前聖也，後聖也，如此起之，如此示之，如此復之，浩然沛乎，若大川之注也，若虚空之通也，若日月之明也，若形影之無礙也，若鴻漸之有序也。妙而得之之謂本，推而用之之謂蹟；以其非始者始之之謂因，以其非成者成之之謂果。果不異乎因，謂之正果也；因不異乎果，謂之正因也。蹟必顧乎本，謂之大用也；本必顧乎蹟，謂之大乘也。乘也者，聖人之喻道也；用也者，聖人之起教也。</span> </p><p> <span>夫聖人之道，莫至乎心；聖人之教，莫至乎修；調神入道，莫至乎一相止觀；軌善成德，莫至乎一行三昧；資一切戒，莫至乎無相；正一切定，莫至乎無念；通一切智，莫至乎無住；生善滅惡，莫至乎無相戒；篤道推德，莫至乎四弘願；善觀過，莫至乎無相；懺正所趣，莫至乎三歸戒；正大體，裁大用，莫至乎大般若；發大信，務大道，莫至乎大志；天下之窮理盡性，莫至乎默傳。欲心無過，莫善乎不謗。定慧爲始，道之基也。一行三昧，德之端也。無念之宗，解脱之謂也。無住之本，般若之謂也。無相之體，法<i class="pageTag" onclick="viewPic('ZSK00444-001-L00153','619035',this);" style="cursor:pointer;"> <span class="song">P153</span></i>身之謂也。無相戒，戒之最也。四弘願，願之極也。無相懺，懺之至也。三歸戒，真所歸也。摩訶智慧，聖凡之大範也。爲上上根人説，直説也。默傳，傳之至也。戒謗，戒之當也。</span> </p><p> <span>夫妙心者，非修所成也，非證所明也，本成也，本明也。以迷明者復明，所以證也；以背成者復成，所以修也。以非修而修之，故曰正修也；以非明而明之，故曰正證也。至人暗然不見其威儀，而成德爲行藹如也。至人頽然若無所持，而道顯於天下也。蓋以正修而修之也，以正證而證之也。於此乃曰罔修罔證，罔因罔果，穿鑿叢脞，競爲其説，繆乎至人之意焉。噫！放戒定慧而必趨乎混茫之空，則吾末如之何也。甚乎含識溺心而浮識，識與業相乘，循諸響而未始息也。象之形之，人與物偕生，紛然乎天地之間，可勝數邪？得其形於人者，固萬萬之一耳。人而能覺，幾其鮮矣。聖人懷此，雖以多義發之，而天下猶有所不明者也。聖人救此，雖以多方治之，而天下猶有所不醒者也。賢者以智亂，不肖者以愚壅，平平之人以無記惛。及其感物而發，喜之，怒之，哀之，樂之，益蔽者萬端，曖然若夜行而不知所至。其承於聖人之言，則計之博之，若蒙霧而望遠，謂有也，謂無也，謂非有也，謂非無也，謂亦有也，謂亦無也。以不見而欲蔽，固終身而不得其審焉。海所以在水也，魚龍死生在海，而不見乎水。道所以在心也，其人終日説道，而不見乎心。悲夫！心固微妙幽遠，難明難湊，其如此也矣。</span> </p><p> <span>聖人既隱，天下百世雖以書傳，而莫得其明驗。故<span class="shuming">壇經</span>之宗舉，乃直示其心，而天下方知卽正乎性命也。若排雲霧而頓見太清，若登<span class="zhuanming">泰山</span>而所視廓如也。<span class="zhuanming">王氏</span>以方乎世書曰：「<span class="zhuanming">齊</span>一變至於<span class="zhuanming">魯</span>，<span class="zhuanming">魯</span>一變至於道。」斯言近之矣。<span class="shuming">涅槃</span>曰始從鹿野苑，終至跋提河，中間五十年，未曾説一字者，示法非文字也，防<i class="pageTag" onclick="viewPic('ZSK00444-001-L00154','619035',this);" style="cursor:pointer;"> <span class="song">P154</span></i>以文字而求其所謂也。曰依法不依人者，以法真而人假也。曰依義不依語者，以義實而語假也。曰依智而不依識者，以智至而識妄也。曰依了義經不依不了義經者，以了義經盡理也。而菩薩所謂卽是宣説大<span class="shuming">涅槃</span>者，謂自説與經同也。聖人所謂四人出世</span> <span class="font12 zhu">卽四依也，</span> <span>護持正法，應當證知者。應當證知，故至人推本以正其末也，自説之而不苟滯也。示法非文字，故至人之宗尚乎默傳也。聖人如春，陶陶而發之也。至人如秋，濯濯而成之也。聖人命之，而至人效之也。至人，固聖人之門之奇德殊勳者也。</span> </p><p> <span>夫至人者，始起於微，自謂不識世俗文字，及其成至也，方一席之説而顯道救世，與乎大聖人之云爲者，若合符契也。固其玄德上智生而知之，將自表其法而示其不識乎？殁殆四百年，法流四海而不息。帝王者，聖賢者，更三十世，求其道而益敬。非至乎大聖人之所至，天且厭之久矣，烏能若此也。予固豈盡其道，幸蚊虻飲海亦預其味，敢稽首布之，以遺後學者也。</span> </p><p> <span class="font12 zhu">（録自<span class="shuming">鐔津文集</span>卷三）</span> </p></div></div></div>
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大鑒禪師碑　
<div class="wlghyzd_wzb_18"><div id="FCdiv1155752" key="1155752"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 附録 &gt; 大鑒禪師碑　 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1155753" key="1155753"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-L00146','619032',this);" style="cursor:pointer;"> <span class="song">P146</span></i><p class="font18" id="ZSK00444-001-BT0000132"><b>大鑒禪師碑<span class="font12 zhu">並序</span><span class="font12 zhu">劉禹錫</span></b></p><p> <span><span class="zhuanming">元和</span>十年，某月日，詔書追褒<span class="zhuanming">曹溪</span>第六祖<span class="zhuanming">能公</span>諡曰<span class="zhuanming">大鑒</span>。實<span class="zhuanming">廣州</span>牧<span class="zhuanming">馬總</span>以疏聞，繇是可其奏。尚道以尊名，一字之褒，華夷孔懷，得其所故也。<span class="zhuanming">馬公</span>敬其事，且謹始以垂後。遂咨於文雄今<span class="zhuanming">柳州</span>刺史<span class="zhuanming">河東</span><span class="zhuanming">柳君</span>爲前碑。後三年，有僧<span class="zhuanming">道琳</span>，率其徒由<span class="zhuanming">曹溪</span>來。且曰：「願立第二碑，學者志也。」</span> </p><p> <span>維如來滅後，中五百歲而<span class="zhuanming">摩騰</span>﹑<span class="zhuanming">竺法蘭</span>以經來華，人始聞其言，猶夫重昏之見聰爽。後五百歲而<span class="zhuanming">達磨</span>以法來華，人始傳其心，猶夫昧旦之覩白日。自<span class="zhuanming">達磨</span>六傳至<span class="zhuanming">大鑒</span>，如貫意珠，有先後而無同異。世之言真宗旨，所謂頓門。初<span class="zhuanming">達磨</span>與佛衣俱來，得道傳付，以爲真印。至<span class="zhuanming">大鑒</span>，置而不傳。豈以是爲筌蹄邪？芻狗邪？將人人之莫己若，而不若置之邪？吾不得而知也。</span> </p><p> <span>按<span class="zhuanming">大鑒</span>生<span class="zhuanming">新州</span>，三十出家，四十七年而没，百有六年而諡。始自<span class="zhuanming">蘄</span>之<span class="zhuanming">東山</span>，從第五師得授記以歸。<span class="zhuanming">中宗</span>使中貴人再徵，不奉詔，第以言爲貢。上敬行之。銘曰：</span> </p><p> <span>至人之生，無有種類，同人者形，出人者智。蠢蠢南裔，降生傑異，父乾母坤，獨肖元氣。一言頓悟，不踐初地，五師相承，授以寶器。宴坐<span class="zhuanming">曹溪</span>，世號南宗，學徒爰來，如水之東。飲之妙藥，差其瘖聾，詔不能致，許爲法雄。去佛日遠，羣言積億，著空執有，各走其域。我立真筌，揭起南國，無修而修，無得而得。能使學者，還其天識，如黑而迷，仰目斗極。得之自然，竟不可傳，口傳手付，則礙於有。留衣空堂，得者天授。</span> <span class="font12 zhu">（録自<span class="shuming">全唐文</span>卷六一○）</span> </p></div></div></div>
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六祖壇經序　
<div class="wlghyzd_wzb_18"><div id="FCdiv1155744" key="1155744"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 附録 &gt; 六祖壇經序　 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1155755" key="1155755"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-L00147','619033',this);" style="cursor:pointer;"> <span class="song">P147</span></i><p class="font18" id="ZSK00444-001-BT0000133"><b>六祖壇經序<span class="font12 zhu">依眞小師邕州羅秀山惠進禪院沙門惠昕述</span></b></p><p> <span>原夫真如佛性，本在人心，心正則諸境難侵，心邪則衆塵易染，能止心念，衆惡自亡。衆惡既亡，諸善皆備；諸善要備，非假外求。悟法之人，自心如日，遍照十方，一切無礙。見性之人，雖處人倫，其心自在，無所惑亂矣。故我六祖大師，廣爲學徒，直説見性法門，總令自悟成佛，目曰<span class="shuming">壇經</span>，流傳後學。古本文繁，披覽之徒，初忻後厭。余以太歲丁卯，月在蕤賓，二十三日辛亥，於<span class="zhuanming">思迎塔院</span>，分爲兩卷，凡十一門，貴接後來同見佛性者。</span> </p><p> <span class="font12 zhu">（録自<span class="shuming">普慧大藏經</span>四本<span class="shuming">壇經</span>合刊本）</span> </p></div></div></div>
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六祖能禪師碑銘　
<div class="wlghyzd_wzb_18"><div id="FCdiv1155758" key="1155758"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 附録 &gt; 六祖能禪師碑銘　 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1155759" key="1155759"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-L00141','619030',this);" style="cursor:pointer;"> <span class="song">P141</span></i><p class="font18" id="ZSK00444-001-BT0000130"><b>六祖能禪師碑銘<span class="font12 zhu">王維</span></b></p><p> <span>無有可舍，是達有源；無空可住，是知空本。離寂非動，乘化用常，在百法而無傳，周萬物而不殆。鼓栧海師，不知菩提之行；散花天女，能變聲聞之身。則知法本不生，因心起見，見無可取，法則常如。世之至人，有證於此，得無漏不盡漏，度有爲非無爲者，其惟有<span class="zhuanming">曹溪禪師</span>乎。</span> </p><p> <span>禪師俗姓<span class="zhuanming">盧</span>氏，本貫<span class="zhuanming">范陽</span>人也。名是虚假，不生族姓之家；法無中邊，不居華夏之地。善習表於兒戲，利根發於童心。不私其身，臭味於耕桑之侣；苟適其道，膻行於蠻貊之鄉。年若干，事<span class="zhuanming">黄梅</span><span class="zhuanming">忍大師</span>，願竭其力，卽安於井臼；素刳其心，獲悟於稊稗。每大師登座，學衆盈庭，中有三乘之根，供聽一音之法。禪師默然受教，曾不起予。退省其私，逈超無我。其有猶懷渴鹿之想，尚求飛鳥之蹟。香飯未消，弊衣仍覆。皆曰昇堂入室，測海窺天；謂得黄帝之珠，堪受法王之印。大師心知獨得，謙而不鳴。天何言哉，聖與仁豈敢。子曰，賜也吾與汝不如。臨行，遂密授祖師以袈裟，謂之曰：「物忌獨賢，人惡出己，予且死矣，汝其行乎。」</span> </p><p> <span>禪師遂懷寶迷邦，銷聲異域。衆生爲净土，雜居止於編人；世事是度門，混農商於勞侣。如此積十六載。南海有<span class="zhuanming">印宗法師</span>，講<span class="shuming">涅槃經</span>。禪師聽於座下，因問大義，質以真乘，既不能酬，翻從請益。乃嘆曰：「化身菩薩，在此色身，肉眼凡夫，願開慧眼。」遂領徒屬盡詣禪居，奉爲掛衣，親自削髮。於是大興<i class="pageTag" onclick="viewPic('ZSK00444-001-L00142','619030',this);" style="cursor:pointer;"> <span class="song">P142</span></i>法雨，普洒客塵。乃教人以忍，曰：「忍者，無生方得，無我始成。於初發心，以爲教首。」至於定無所入，慧無所依，大身過於十方，本覺超於三世。根塵不滅，非色滅空；行願無成，卽凡成聖。舉足舉手，長在道場；是心是情，同歸性海。商人告倦，自息化城；窮子無疑，直開寶藏。其有不植德本，難入頓門，妄系空花之狂，曾非慧日之咎。常嘆曰：「七寶布施，等<span class="zhuanming">恆河</span>沙；億劫修行，盡大地墨，不如無爲之運，無礙之慈，弘濟四生，大庇三有。」</span> </p><p> <span>既而道德遍覆，名聲普聞，泉館卉服之人，去聖歷劫；塗身穿耳之國，航海窮年，皆願拭目於龍象之姿，忘身於鯨鯢之口，駢立於户外，趺坐於牀前。林是旃檀，更無雜樹；花惟薝葡，不嗅餘香。皆以實歸，多離妄執。九重延想，萬里馳誠，思布發以奉迎，願叉手而作禮。<span class="zhuanming">則天太后</span>，<span class="zhuanming">孝和皇帝</span>，并敕書勸諭，徵赴<span class="zhuanming">京城</span>。禪師，<span class="zhuanming">子牟</span>之心，敢忘鳳闕；<span class="zhuanming">遠公</span>之足，不過<span class="zhuanming">虎溪</span>。固以此辭，竟不奉詔。遂送百衲袈裟及錢帛等供養。天王厚禮，獻王衣於幻人；女后宿因，施金錢於化佛。尚德貴物，異代同符。</span> </p><p> <span>至某載月日，忽謂門人曰：「吾將行矣。」俄而異香滿室，白虹屬地。飯食訖而敷坐，沐浴畢而更衣。彈指不留，水流燈燄；金身永謝，薪盡火滅。山崩川竭，鳥哭猿啼。諸人唱言，人無眼目；列郡慟哭，世且空虚。某月日，遷神於<span class="zhuanming">曹溪</span>，安坐於某所。擇吉祥之地，不待青烏；變功德之林，皆成白鶴。</span> </p><p> <span>嗚呼！大師至性淳一，天姿貞素，百福成相，衆妙會心。經行宴息，皆在正受；談笑語言，曾無戲論。故能五天重述，百越稽首。脩蛇雄虺，毒螫之氣銷；跳殳彎弓，猜悍之風變。畋漁悉罷，蠱鴆知非。多絶羶腥，效桑門之食；悉棄罟網，襲稻田之衣。永惟浮圖之法，實助皇王之化。</span> </p><i class="pageTag" onclick="viewPic('ZSK00444-001-L00143','619030',this);" style="cursor:pointer;"> <span class="song">P143</span></i><p> <span>弟子曰<span class="zhuanming">神會</span>，遇師於晚景，問道於中年，廣量出於凡心，利智踰於宿學，雖末後供，樂最上乘。先師所明，有類獻珠之顧（顧，一作「願」）。世人未識，猶多抱玉之悲。謂余知道，以頌見託。偈曰：</span> </p><p> <span>五藴本空，六塵非有，衆生倒計，不知正受。蓮華承足，楊枝生肘。苟離身心，孰爲休咎。至人達觀，與佛（佛，有作「物」）齊功。無心捨有，何處依空；不著三界，徒勞八風。以兹利智，遂與宗通。愍彼偏方，不聞正法，俯同惡類，將興善業。教忍斷嗔，修慈捨獵；世界一花，祖宗六葉。大開寶藏，明示衣珠，本源常在，妄轍遂殊。過動不動，離俱不俱，吾道如是，道豈在吾。道遍四生，常依六趣，有漏聖智，無義章句，六十二種，一百八喻，悉無所得，應如是住。</span> </p><p> <span class="font12 zhu">（録自<span class="shuming">全唐文</span>卷三二七）</span> </p></div></div></div>
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賜諡大鑒禪師碑　
<div class="wlghyzd_wzb_18"><div id="FCdiv1155762" key="1155762"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 附録 &gt; 賜諡大鑒禪師碑　 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1155763" key="1155763"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-L00144','619031',this);" style="cursor:pointer;"> <span class="song">P144</span></i><p class="font18" id="ZSK00444-001-BT0000131"><b>賜諡大鑒禪師碑<span class="font12 zhu">并序</span><span class="font12 zhu">柳宗元</span></b></p><p> <span><span class="zhuanming">扶風公</span>廉問<span class="zhuanming">嶺南</span>三年，以佛氏第六祖未有稱號，疏聞於上。詔諡<span class="zhuanming">大鑒禪師</span>；塔曰<span class="zhuanming">靈照之塔</span>。<span class="zhuanming">元和</span>十年<a class="zhuhao" href="#786" id="785">〔一〕</a>，十月十三日，下尚書祠部符到都府，公命部吏洎州司功掾，告於其祠。幢蓋鐘鼓，增山盈谷。萬人咸會，若聞鬼神。其時學者千有餘人，莫不欣踴奮厲，如師復生。則又感悼涕慕，如師始亡。因言曰：自有生物，則好鬥奪，相賊殺，喪其本實，誖乖淫流，莫克返於初。<span class="zhuanming">孔子</span>無大位，没以餘言持世。更<span class="zhuanming">楊</span><span class="zhuanming">墨</span><span class="zhuanming">黄</span><span class="zhuanming">老</span>益雜，其術分裂。而吾浮圖説後出，推離還源，合所謂生而静者。</span> </p><p> <span><span class="zhuanming">梁氏</span>好作有爲，師<span class="zhuanming">達磨</span>譏之，空術益顯，六傳至<span class="zhuanming">大鑒</span>。<span class="zhuanming">大鑒</span>始以能勞苦服役，一聽其言，言希以究。師用感動，遂受信具，遯隱<span class="zhuanming">南海</span>上，人無聞知。又十六年，度其可行，乃居<span class="zhuanming">曹溪</span>爲人師。會學者來，嘗數千人。</span> </p><p> <span>其道以無爲爲有，以空洞爲實，以廣大不蕩爲歸。其教人始以性善，終以性善，不假耘鋤，本其静矣。<span class="zhuanming">中宗</span>聞名，使幸臣再徵不能致。取其言以爲心術。其説具在，今布天下，凡言禪皆本<span class="zhuanming">曹溪</span>。</span> </p><p> <span><span class="zhuanming">大鑒</span>去世百有六年，凡治廣部而以名聞者以十數，莫能揭其號。乃今始告天子，得大諡，豐佐吾道，其可無辭。</span> </p><p> <span class="font12 jiaozhu"><a class="zhuhao" href="#785" id="786">〔一〕</a>：<span class="zhuanming">唐</span><span class="zhuanming">憲宗</span>（<span class="zhuanming">李純</span>）<span class="zhuanming">元和</span>十年（公元八一五年）</span> </p><i class="pageTag" onclick="viewPic('ZSK00444-001-L00145','619031',this);" style="cursor:pointer;"> <span class="song">P145</span></i><p> <span>公始立朝，以儒重，刺<span class="zhuanming">虔州</span>，都護<span class="zhuanming">安南</span>。由海中大蠻夷，連<span class="zhuanming">身毒</span>之西，浮舶聽命，咸被公德，受旂纛節戟，來蒞<span class="zhuanming">南海</span>，屬國如林，不殺不怒，人畏無噩，允克光於有仁，昭列<span class="zhuanming">大鑒</span>，莫如公宜。其徒之老，乃易石於宇下，使來謁辭。其辭曰：</span> </p><p> <span><span class="zhuanming">達磨</span>乾乾，傳佛語心，六承其授，<span class="zhuanming">大鑒</span>是臨。勞勤專默，終挹於深，抱其信器，行海之陰。其道爰施，在溪之曹，龐合猥附，不夷其高。傳告咸陳，惟道之褒，生而性善，在物而具，荒流奔軼，乃萬其趣。匪思愈亂，匪覺滋誤，由師内鑒，咸獲於素。不植乎根，不耘乎苗，中一外融，有粹孔昭。在帝<span class="zhuanming">中宗</span>，聘言於朝，陰翊王度，俾人逍遥。越百有六祀，號諡不紀，由<span class="zhuanming">扶風公</span>，告今天子。尚書既復，大行乃誄，光於南土，其法再起。厥徒萬億，同悼齊喜。惟師化所被，洎<span class="zhuanming">扶風公</span>所履，咸戴天子。天子休命，嘉公德美，溢於海夷，浮圖是視。師以仁傳，公以仁理。謁辭圖堅，永胤不已。</span> </p><p> <span class="font12 zhu">（録自<span class="shuming">全唐文</span>卷五八七）</span> </p></div></div></div>
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（二二）
<div class="wlghyzd_wzb_18"><div id="FCdiv1155767" key="1155767"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 壇經校釋 &gt; （二二） </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1155768" key="1155768"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-L00045','618989',this);" style="cursor:pointer;"> <span class="song">P45</span></i><p class="font20" id="ZSK00444-001-BT0000053">（二二）</p><p> <span>今既發四弘誓願，與善知識説無相懺悔<a class="zhuhao" href="#291" id="287">〔一〕</a>，滅三世罪障</span> <span class="font12 zhu">原本無滅字。</span> <span>大師言：「善知識！前念﹑後念及今念，念念不被愚迷染</span> <span class="font12 zhu">原本不重念字</span> <span>從前惡行，一時自性若除</span> <span class="font12 zhu">原本性作姓，</span> <span>卽是懺悔。前念﹑後念及今念，念念不被愚癡染</span> <span class="font12 zhu">原本無不字<a class="zhuhao" href="#292" id="288">〔二〕</a>，</span> <span>除却從前諂誑心永斷，名爲自性懺。前念﹑後念及今念</span> <span class="font12 zhu">原本無今念二字，</span> <span>念念不被疽疾染<a class="zhuhao" href="#293" id="289">〔三〕</a>，除却從前嫉妬心</span> <span class="font12 zhu">原本妬作垢，</span> <span>自性若除卽是懺。」</span> <span class="font12 zhu">已上三唱。</span> <span>善知識！何名懺悔？懺者終身不爲</span> <span class="font12 zhu">原本無懺字，</span> <span>悔者知於前非惡業，恒不離心。諸佛前口説無益，我此法門中，永斷不作，名爲懺悔<a class="zhuhao" href="#294" id="290">〔四〕</a>。</span> </p></div></div></div>
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（二○）
<div class="wlghyzd_wzb_18"><div id="FCdiv532960" key="532960"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 壇經校釋 &gt; （二○） </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1155771" key="1155771"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-L00039','618987',this);" style="cursor:pointer;"> <span class="song">P39</span></i><p class="font20" id="ZSK00444-001-BT0000049">（二○）</p><p> <span>善知識！總須自體，與授無相戒</span> <span class="font12 zhu">原本授作受<a class="zhuhao" href="#262" id="241">〔一〕</a>，</span> <span>一時逐<span class="zhuanming">惠能</span>口道，令善知識見自三身佛：「於自色身，歸依清净法身佛</span> <span class="font12 zhu">原本依作衣；</span> <span>於自色身，歸依千百億化身佛</span> <span class="font12 zhu">原本依作衣；</span> <span>於自色身，歸依當來圓滿報身佛</span> <span class="font12 zhu">原本依作衣<a class="zhuhao" href="#263" id="242">〔二〕</a>。」已上三唱。</span> <span>色身者是舍宅，不可言歸，向者三身在自法性<a class="zhuhao" href="#264" id="243">〔三〕</a>，世人盡有，爲迷不見</span> <span class="font12 zhu">原本迷作名，</span> <span>外覓三身如來</span> <span class="font12 zhu">原本無身字，</span> <span>不見自色身中三身佛</span> <span class="font12 zhu">原本身作性。</span> <span>善知識！聽汝善知識説<a class="zhuhao" href="#265" id="244">〔四〕</a>：今善知識<a class="zhuhao" href="#266" id="245">〔五〕</a>於自色身</span> <span class="font12 zhu">原本於作依</span> <span>見自法性有三身佛</span> <span class="font12 zhu">原本身作世，</span> <span>此三身佛，從性上生。何名清净法身佛</span> <span class="font12 zhu">原本無法字？</span> <span>善知識！世人性本自净，萬法在自性</span> <span class="font12 zhu">原本自性作自姓<a class="zhuhao" href="#267" id="246">〔六〕</a>。</span> <span>思量一切惡事</span> <span class="font12 zhu">原本無惡字，</span> <span>卽行於惡</span> <span class="font12 zhu">原本於作衣；</span> <span>思量一切善事，便修於善行。如是一切法</span> <span class="font12 zhu">原本如上有知字</span> <span>盡在自性</span> <span class="font12 zhu">原本性作姓。</span> <span>自性常清净</span> <span class="font12 zhu">原本性作姓；</span> <span>日月常明</span> <span class="font12 zhu">原本明作名，</span> <span>祇爲雲覆蓋，上明下暗</span> <span class="font12 zhu">原本明作名，</span> <span>不能了見日月星辰</span> <span class="font12 zhu">原本星作西，</span> <span>忽遇惠風吹散卷盡雲霧，萬象森羅</span> <span class="font12 zhu">原本森作參<a class="zhuhao" href="#268" id="247">〔七〕</a>，</span> <span>一時皆現。世人性净，猶如青天<a class="zhuhao" href="#269" id="248">〔八〕</a>，惠如日，智如月<a class="zhuhao" href="#270" id="249">〔九〕</a>，知惠<i class="pageTag" onclick="viewPic('ZSK00444-001-L00040','618987',this);" style="cursor:pointer;"> <span class="song">P40</span></i>常明</span> <span class="font12 zhu">原本明作名。</span> <span>於外著境</span> <span class="font12 zhu">原本著境作看敬，</span> <span>妄念浮雲蓋覆，自性不能明</span> <span class="font12 zhu">原本性作姓<a class="zhuhao" href="#271" id="250">〔一○〕</a>。</span> <span>故遇善知識開真法，吹却迷妄</span> <span class="font12 zhu">原本迷作名，</span> <span>内外明徹</span> <span class="font12 zhu">原本明作名，</span> <span>於自性中</span> <span class="font12 zhu">原本性作姓，</span> <span>萬法皆見<a class="zhuhao" href="#272" id="251">〔一一〕</a>。一切法自在性</span> <span class="font12 zhu">原本性作姓<a class="zhuhao" href="#273" id="252">〔一二〕</a>，</span> <span>名爲清净法身<a class="zhuhao" href="#274" id="253">〔一三〕</a>。自歸依者</span> <span class="font12 zhu">原本依作衣，</span> <span>除不善行，是名歸依</span> <span class="font12 zhu">原本依作衣。</span> <span>何名千百億化身<a class="zhuhao" href="#275" id="254">〔一四〕</a>？不思量，性卽空寂；思量卽是自化。思量惡法，化爲地獄；思量善法，化爲天堂。毒害化爲畜生，慈悲化爲菩薩，知惠化爲上界，愚痴化爲下方。自性變化甚多</span> <span class="font12 zhu">原本性作姓，多作名，</span> <span>迷人自不知見。一念善，知惠卽生<a class="zhuhao" href="#276" id="255">〔一五〕</a>。一燈能除千年闇，一智惠能滅萬年愚<a class="zhuhao" href="#277" id="256">〔一六〕</a>。莫思向前，常思於後<a class="zhuhao" href="#278" id="257">〔一七〕</a>。常後念善，名爲報身<a class="zhuhao" href="#279" id="258">〔一八〕</a>。一念惡，報却千年善亡</span> <span class="font12 zhu">原本亡作心<a class="zhuhao" href="#280" id="259">〔一九〕</a>；</span> <span>一念善，報却千年惡滅<a class="zhuhao" href="#281" id="260">〔二○〕</a>。無常已來<a class="zhuhao" href="#282" id="261">〔二一〕</a>，後念善，名爲報身。從法身思量，卽是化身；念念善，卽是報身。自悟自修，卽名歸依也</span> <span class="font12 zhu">原本依作衣。</span> <span>皮肉是色身，色身是舍宅</span> <span class="font12 zhu">原本無色身二字，</span> <span>不言歸依也</span> <span class="font12 zhu">原本言作在。</span> <span>但悟三身，卽識大意</span> <span class="font12 zhu">原本意作億。</span> </p></div></div></div>
</>
（二一）
<div class="wlghyzd_wzb_18"><div id="FCdiv1155773" key="1155773"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 壇經校釋 &gt; （二一） </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1155774" key="1155774"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-L00044','618988',this);" style="cursor:pointer;"> <span class="song">P44</span></i><p class="font20" id="ZSK00444-001-BT0000051">（二一）</p><p> <span>今既歸依三身佛已，與善知識發四弘大願。善知識！一時逐<span class="zhuanming">惠能</span>道：「衆生無邊誓願度，煩惱無邊誓願斷，法門無邊誓願學，無上佛道誓願成<a class="zhuhao" href="#285" id="283">〔一〕</a>。」</span> <span class="font12 zhu">三唱</span> <span>善知識！「衆生無邊誓願度」，不是<span class="zhuanming">惠能</span>度，善知識！心中衆生，各於自身自性自度</span> <span class="font12 zhu">原本性作姓。</span> <span>何名自性自度</span> <span class="font12 zhu">原本性作姓？</span> <span>自色身中，邪見煩惱，愚癡迷妄</span> <span class="font12 zhu">原本迷作名，</span> <span>自有本覺性，將正見度，既悟正見，般若之智，除却愚癡迷妄衆生，各各自度。邪來正度</span> <span class="font12 zhu">原本來作見，</span> <span>迷來悟度，愚來智度，惡來善度，煩惱來菩提度</span> <span class="font12 zhu">原本提作薩，</span> <span>如是度者，是名真度。「煩惱無邊誓願斷」，自心除虚妄<a class="zhuhao" href="#286" id="284">〔二〕</a>。「法門無邊誓願學」，學無上正法。「無上佛道誓願成」，常下心行，恭敬一切，遠離迷執，覺知生般若，除却迷妄，卽自悟佛道成，行誓願力。</span> </p></div></div></div>
</>
（一八）
<div class="wlghyzd_wzb_18"><div id="FCdiv1155777" key="1155777"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 壇經校釋 &gt; （一八） </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1155778" key="1155778"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-L00036','618985',this);" style="cursor:pointer;"> <span class="song">P36</span></i><p class="font20" id="ZSK00444-001-BT0000045">（一八）</p><p> <span>善知識，此法門中，坐禪元不著心</span> <span class="font12 zhu">原本坐作座，</span> <span>亦不著净，亦不言不動</span> <span class="font12 zhu">原本言下無不字。</span> <span>若言看心，心元是妄<a class="zhuhao" href="#226" id="223">〔一〕</a>，妄如幻故，無所看也。若言看净，人性本净</span> <span class="font12 zhu">原本性作姓<a class="zhuhao" href="#227" id="224">〔二〕</a>，</span> <span>爲妄念故，蓋覆真如，離妄念，本性净</span> <span class="font12 zhu">原本性作姓。</span> <span>不見自性本净，起心看净</span> <span class="font12 zhu">原本起心作心起，</span> <span>却生净妄，妄無處所，故知看者却是妄也</span> <span class="font12 zhu">原本者下有看字。</span> <span>净無形相，却立净相，言是功夫，作此見者，障自本性</span> <span class="font12 zhu">原本障作章，</span> <span>却被净縛。若修不動者</span> <span class="font12 zhu">原本無修字，</span> <span>不見一切人過患</span> <span class="font12 zhu">原本無不字，</span> <span>是性不動。迷人自身不動，開口卽説人是非，與道違背。看心看净，却是障道因緣<a class="zhuhao" href="#228" id="225">〔三〕</a>。</span> </p></div></div></div>
</>
（一九）
<div class="wlghyzd_wzb_18"><div id="FCdiv1155781" key="1155781"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 壇經校釋 &gt; （一九） </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1155782" key="1155782"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-L00037','618986',this);" style="cursor:pointer;"> <span class="song">P37</span></i><p class="font20" id="ZSK00444-001-BT0000047">（一九）</p><p> <span>今既如是</span> <span class="font12 zhu">原本既如作記汝，</span> <span>此法門中，何名坐禪</span> <span class="font12 zhu">原本坐作座？</span> <span>此法門中，一切無礙，外於一切境界上念不起爲坐</span> <span class="font12 zhu">原本起作去，</span> <span>見本性不亂爲禪</span> <span class="font12 zhu">原本性作姓<a class="zhuhao" href="#235" id="229">〔一〕</a>。</span> <span>何名爲禪定？外離相曰禪，内不亂曰定。外若著相，内心卽亂，外若離相，内性不亂</span> <span class="font12 zhu">原本外若著相云云十六字，作外若有相，内性不亂<a class="zhuhao" href="#236" id="230">〔二〕</a>。</span> <span>本性自净自定</span> <span class="font12 zhu">原本無性字，</span> <span>祇緣觸境，觸卽亂，離相不亂卽定。外離相卽禪，内不亂卽定</span> <span class="font12 zhu">原本内下有外字，</span> <span>外禪内定，故名禪定<a class="zhuhao" href="#237" id="231">〔三〕</a>。<span class="shuming">維摩經</span>云：「卽時豁然</span> <span class="font12 zhu">原本時作是，</span> <span>還得本<i class="pageTag" onclick="viewPic('ZSK00444-001-L00038','618986',this);" style="cursor:pointer;"> <span class="song">P38</span></i>心。」<a class="zhuhao" href="#238" id="232">〔四〕</a><span class="shuming">菩薩戒經</span>云</span> <span class="font12 zhu">原本無經字：</span> <span>「本元自性清净」</span> <span class="font12 zhu">原本元作須，性作姓<a class="zhuhao" href="#239" id="233">〔五〕</a>。</span> <span>善知識！見自性自净</span> <span class="font12 zhu">原本性作姓，</span> <span>自修自作自性法身</span> <span class="font12 zhu">原本性作姓<a class="zhuhao" href="#240" id="234">〔六〕</a>，</span> <span>自行佛行，自作自成佛道。</span> </p></div></div></div>
</>
（一六）
<div class="wlghyzd_wzb_18"><div id="FCdiv1078815" key="1078815"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 壇經校釋 &gt; （一六） </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1078816" key="1078816"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-L00030','618983',this);" style="cursor:pointer;"> <span class="song">P30</span></i><p class="font20" id="ZSK00444-001-BT0000041">（一六）</p><p> <span>善知識！法無頓漸，人有利頓。迷卽漸契</span> <span class="font12 zhu">原本迷作明，契作勸，</span> <span>悟人頓修，自識本心</span> <span class="font12 zhu">原本此句作識白本（按：<span class="shuming">大正藏</span>本作「識自本」，亦無「心」字），</span> <span>自見本性</span> <span class="font12 zhu">原本自作是<a class="zhuhao" href="#192" id="191">〔一〕</a>，</span> <span>悟卽元無差别，不悟<i class="pageTag" onclick="viewPic('ZSK00444-001-L00031','618983',this);" style="cursor:pointer;"> <span class="song">P31</span></i>卽長劫輪迴。</span> </p></div></div></div>
</>
重鋟曹溪原本法寶壇經緣起　
<div class="wlghyzd_wzb_18"><div id="FCdiv1155785" key="1155785"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 附録 &gt; 重鋟曹溪原本法寶壇經緣起　 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1155786" key="1155786"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-L00157','619038',this);" style="cursor:pointer;"> <span class="song">P157</span></i><p class="font18" id="ZSK00444-001-BT0000138"><b>重鋟曹溪原本法寶壇經緣起<span class="font12 zhu">（節録）</span><span class="font12 zhu">王起隆</span></b></p><p> <span>余家藏有<span class="zhuanming">萬歷</span>元年癸酉<span class="zhuanming">李見羅</span>先生重刻<span class="shuming">曹溪法寶壇經</span>原本一帙，先居士<span class="zhuanming">秀川</span>公手澤存焉。其本之善，段絡渾成，理趣周匝，視諸方刻本絶異。童習迄今，珍逾拱璧。今夏携過研山，偕<span class="zhuanming">道一</span>主人展閲。適有<span class="zhuanming">楞嚴經坊</span>所刻方册<span class="shuming">壇經</span>在案，取一對之，則竄易顛倒，增減删改，大背謬於原本，未有如是極者。蓋<span class="zhuanming">至元</span>辛卯，<span class="zhuanming">元</span>僧<span class="zhuanming">宗寶</span>改本，而<span class="zhuanming">徑山</span><span class="zhuanming">寂照菴</span>於<span class="zhuanming">萬歷</span>己酉刊行者也。</span> </p><p> <span>夫佛門宗印，一絲不得走移；祖師言句，一字不容增減。<span class="shuming">壇經</span>開頓教門，五宗之所自出，固佛祖心髓也。可竄易乎？可顛倒乎？可增減删改乎？自<span class="zhuanming">至元</span>迄今，三百餘年矣。卽<span class="zhuanming">萬歷</span>己酉迄今亦四十四年矣。東南所行<span class="shuming">壇經</span>，罕見<span class="zhuanming">曹溪</span>原本，概多<span class="zhuanming">宗寶</span>方册。方册改本之雲霧不除，<span class="zhuanming">曹溪</span>原本之杲日青霄何從見仰，洵可悲可痛！必先商流通原本，方可徐議銷毁改本也。<span class="zhuanming">道一</span>主人護持祖命，念切救頭，當以原本立付剞劂。復屬余字櫛句比，詳明楷定，以告諸方。余非樂爲索瘢，要惟千秋法寶，明晦攸關，何敢安於襲舛。</span> </p><p> <span>竊謂<span class="zhuanming">宗寶</span>之自用自專，大舛大錯，當以佛法四謗定之。佛祖建立一切法，後人增一字爲增益謗，減一字爲減損謗，紊一字爲戲論謗，背一字爲相違謗。四謗不除，卽百非俱起，退衆生心，墮無間罪業，不通懺悔矣。<span class="zhuanming">宗寶</span>之於<span class="shuming">壇經</span>，按之四謗，實無所不有。數其大端：更竄標目，割裂文義，顛倒段絡，删改字<i class="pageTag" onclick="viewPic('ZSK00444-001-L00158','619038',this);" style="cursor:pointer;"> <span class="song">P158</span></i>句。其膽甚狂，其目甚眯，安得再遲鳴鼓之攻哉！</span> </p><p> <span>考祖二十四傳衣，三十九祝髮，説法利生三十七載，門人<span class="zhuanming">法海</span>等録爲<span class="shuming">壇經</span>。然<span class="shuming">壇經</span>付囑流通，文中載祖將順世時，示門人<span class="zhuanming">法海</span>等曰：「我於<span class="zhuanming">大梵寺</span>説法以至於今，抄録流行，目曰<span class="shuming">法寶壇經</span>，汝等守護，遞相傳授。」據此，則<span class="shuming">法寶壇經</span>四字，爲祖所自立。抄録雖屬門人，全文實祖自鑒定矣。可一字更易耶？……<span class="zhuanming">宗寶</span>於宗門向上佛祖慧命事，全然望洋。再讀其<span class="shuming">跋</span>語，有曰：「余初入道，有感於斯，續見三本不同，互有得失，其板亦已漫滅，因取其本校讐，訛者正之，略者詳之」，云云。夫<span class="shuming">壇經</span>非文字，乃祖意佛心。曰「初入道有感於斯」，已爲悠悠浮泛大不中理之談矣。「訛者正之」，是其減損；「略者詳之」，是其增益。曰「三本不同」，曰「其板漫滅」，是其明知信臆改竄﹑相違戲論，亦有不安於心，以數語爲逋逃重業之飾辭也。又見<span class="zhuanming">陸五臺</span>先生有刻<span class="shuming">壇經</span>一<span class="shuming">跋</span>云：「<span class="shuming">壇經</span>，乃<span class="zhuanming">曹溪</span>弟子<span class="zhuanming">法海</span>集，<span class="zhuanming">元</span>僧<span class="zhuanming">宗寶</span>裒益成書，微言具在。惟科門﹑對法，辭多不倫。存之，問知道者。」是<span class="zhuanming">五臺</span>亦未得見<span class="zhuanming">曹溪</span>原本，而曰「裒益成書」，曰「科門﹑對法不倫」，曰「存之問知道」，固閲之不安於心，危疑不定之微詞也。或者曰：「破句讀<span class="shuming">楞嚴</span>，不妨得悟；近且有爲<span class="shuming">壇經</span>節文者矣，何子齗齗不置，如老吏勘獄之爲。」余應之曰：「悲乎！子之言。祖庭草滿，佛日沉山，宗燈熄燄。干城正法之士，雖損頭目腦髓以争，烏能已也。<span class="shuming">壇經</span>，五宗宗印，流出現量祖心，如起世界之山河既定，爲巨室之梁柱已安，<span class="zhuanming">宗寶</span>之徒，不知妄作，乃以螢火上藐太陽，可任其存留，作舞文法寶之俑，開迷悟衆生之罪耶？古德錯下轉語，罰作野狐；<span class="zhuanming">昭明</span>科分<span class="shuming">金剛</span>，苦受地獄。<span class="shuming">壇經</span>宗趣，無欠無餘，有何有餘可節，有何不足可文，此亦<span class="zhuanming">宗寶</span>之盲盲相引者。六祖常寂光中，其安之耶？」今與<span class="zhuanming">道一</span>主人矢<i class="pageTag" onclick="viewPic('ZSK00444-001-L00159','619038',this);" style="cursor:pointer;"> <span class="song">P159</span></i>願梓傳，其經坊方册舊板，願爲文明告六祖，公請銷毁，免留爲紫朱苗莠之殃。此六祖於大光明之日，余得藉以慰先居士夙心，成一大時節因緣，龍天實鑒之矣。玄黓執徐且月既望，<span class="zhuanming">秀水</span>參學<span class="zhuanming">曹溪</span>弟子<span class="zhuanming">西池</span><span class="zhuanming">王起隆</span>薰沐敬識。</span> </p><p> <span class="font12 zhu">（節録自<span class="shuming">普慧大藏經</span>四本<span class="shuming">壇經</span>合刊本）</span> </p></div></div></div>
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（一七）
<div class="wlghyzd_wzb_18"><div id="FCdiv1155789" key="1155789"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 壇經校釋 &gt; （一七） </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1155790" key="1155790"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-L00031','618984',this);" style="cursor:pointer;"> <span class="song">P31</span></i><p class="font20" id="ZSK00444-001-BT0000043">（一七）</p><p> <span>善知識！我此法門</span> <span class="font12 zhu">原本此作自，</span> <span>從上已來，頓漸皆立無念爲宗</span> <span class="font12 zhu">原本爲作無，</span> <span>無相爲體</span> <i class="pageTag" onclick="viewPic('ZSK00444-001-L00032','618984',this);" style="cursor:pointer;"> <span class="song">P32</span></i> <span class="font12 zhu">原本爲作無，</span> <span>無住爲本</span> <span class="font12 zhu">原本住下有無字<a class="zhuhao" href="#208" id="193">〔一〕</a>。</span> <span>何名無相</span> <span class="font12 zhu">原本名作明<a class="zhuhao" href="#209" id="194">〔二〕</a>？</span> <span>無相者</span> <span class="font12 zhu">原本無者字，</span> <span>於相而離相<a class="zhuhao" href="#210" id="195">〔三〕</a>；無念者，於念而不念<a class="zhuhao" href="#211" id="196">〔四〕</a>；無住者，爲人本性<a class="zhuhao" href="#212" id="197">〔五〕</a>，念念不住<a class="zhuhao" href="#213" id="198">〔六〕</a>，前念﹑今念</span> <span class="font12 zhu">原本今作念﹑</span> <span>後念，念念相續</span> <span class="font12 zhu">原本續作讀，</span> <span>無有斷絶；若一念斷絶，法身卽離色身<a class="zhuhao" href="#214" id="199">〔七〕</a>。念念時中，於一切法上無住，一念若住，念念卽住，名繫縛；於一切上，念念不住，卽無縛也。此是以無住爲本</span> <span class="font12 zhu">原本無此是二字。</span> <span>善知識！但離一切相，是無相；但能離相，性體清净。此是以無相爲體</span> <span class="font12 zhu">原本此作是。</span> <span>於一切境上不染</span> <span class="font12 zhu">原本境作鏡，</span> <span>名爲無念；於自念上離境</span> <span class="font12 zhu">原本境作鏡，</span> <span>不於法上生念</span> <span class="font12 zhu">原本重不字，生念作念生。</span> <span>若百物不思</span> <span class="font12 zhu">原本若作莫，</span> <span>念盡除却，一念斷卽死</span> <span class="font12 zhu">原本死作無，</span> <span>别處受生<a class="zhuhao" href="#215" id="200">〔八〕</a>。學道者用心，莫不思法意</span> <span class="font12 zhu">原本思作息。</span> <span>自錯尚可，更勸他人迷，不自見迷</span> <span class="font12 zhu">原本自作白，</span> <span>又謗經法<a class="zhuhao" href="#216" id="201">〔九〕</a>。是以立無念爲宗。卽緣迷人於境上有念</span> <span class="font12 zhu">原本迷作名，境作鏡，</span> <span>念上便起邪見</span> <span class="font12 zhu">原本起作去，</span> <span>一切塵勞妄念<a class="zhuhao" href="#217" id="202">〔一○〕</a>，從此而生。故此教門<a class="zhuhao" href="#218" id="203">〔一一〕</a>，立無念爲宗。世人離見，不起於念，若無有念，無念亦不立。無者無何事？念者念何物</span> <span class="font12 zhu">原本無何上之念字<a class="zhuhao" href="#219" id="204">〔一二〕</a>？</span> <span>無者，離二相諸塵勞<a class="zhuhao" href="#220" id="205">〔一三〕</a>；真如是念之體，念是真如之用<a class="zhuhao" href="#221" id="206">〔一四〕</a>。自性起念</span> <span class="font12 zhu">原本無自字，性作姓，</span> <span>雖卽見聞覺知</span> <span class="font12 zhu">原本知作之，</span> <span>不染萬境</span> <span class="font12 zhu">原本境作鏡，</span> <span>而常自在</span> <span class="font12 zhu">原本自作白。</span> <span><span class="shuming">維摩經</span>云：「外能善分别諸法相，内於第一義而不動。」<a class="zhuhao" href="#222" id="207">〔一五〕</a></span> </p></div></div></div>
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後記
<div class="wlghyzd_wzb_18"><div id="FCdiv1155793" key="1155793"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 後記 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1155794" key="1155794"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-L00160','619039',this);" style="cursor:pointer;"> <span class="song">P160</span></i><p class="font20" id="ZSK00444-001-BT0000139"><b>後記</b></p><p> <span>本校釋在寫作過程中，除了得到<span class="zhuanming">中國社會科學院</span><span class="zhuanming">世界宗教研究所</span><span class="zhuanming">張新鷹</span>﹑<span class="zhuanming">夏梁銓</span>﹑<span class="zhuanming">楊曾文</span>﹑<span class="zhuanming">羅炤</span>等同志和<span class="zhuanming">上海社會科學院</span><span class="zhuanming">宗教研究所</span><span class="zhuanming">業露華</span>同志的大力協助外，還得到了<span class="zhuanming">中華書局</span><span class="zhuanming">嚴健羽</span>﹑<span class="zhuanming">王國軒</span>同志和<span class="zhuanming">北京市中醫學會</span><span class="zhuanming">董紹明</span>同志等的熱情幫助，謹此致謝。</span> </p><p> <span class="font12 zhu">郭朋　一九八二年五月</span> </p></div></div></div>
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目録
<div class="wlghyzd_wzb_18"><div id="FCdiv671935" key="671935"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 目録 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv671936" key="671936"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-C00001','2052842',this);" style="cursor:pointer;"> <span class="song">P1</span></i><p style="text-indent:NaNpx;">目録</p><p style="text-indent:28px;">序言<span style="float:right;text-indent:0px;">一</span></p><p style="text-indent:28px;">凡例<span style="float:right;text-indent:0px;">一八</span></p><p style="text-indent:28px;">參考書目<span style="float:right;text-indent:0px;">二○</span></p><p style="text-indent:28px;">法海本壇經五十七節</p><p style="text-indent:56px;">目録<span style="float:right;text-indent:0px;">一</span></p><p style="text-indent:28px;">壇經校釋</p><p style="text-indent:56px;">（一）<span style="float:right;text-indent:0px;">一</span></p><p style="text-indent:56px;">（二）<span style="float:right;text-indent:0px;">四</span></p><p style="text-indent:56px;">（三）<span style="float:right;text-indent:0px;">八</span></p><p style="text-indent:56px;">（四）<span style="float:right;text-indent:0px;">九</span></p><p style="text-indent:56px;">（五）<span style="float:right;text-indent:0px;">一一</span></p><p style="text-indent:56px;">（六）<span style="float:right;text-indent:0px;">一二</span></p><p style="text-indent:56px;">（七）<span style="float:right;text-indent:0px;">一三</span></p><p style="text-indent:56px;">（八）<span style="float:right;text-indent:0px;">一五</span></p><p style="text-indent:56px;">（九）<span style="float:right;text-indent:0px;">一九</span></p><p style="text-indent:56px;">（一○）<span style="float:right;text-indent:0px;">二○</span></p><p style="text-indent:56px;">（一一）<span style="float:right;text-indent:0px;">二二</span></p><p style="text-indent:56px;">（一二）<span style="float:right;text-indent:0px;">二三</span></p><p style="text-indent:56px;">（一三）<span style="float:right;text-indent:0px;">二六</span></p><p style="text-indent:56px;">（一四）<span style="float:right;text-indent:0px;">二七</span></p><p style="text-indent:56px;">（一五）<span style="float:right;text-indent:0px;">三○</span></p><p style="text-indent:56px;">（一六）<span style="float:right;text-indent:0px;">三○</span></p><p style="text-indent:56px;">（一七）<span style="float:right;text-indent:0px;">三一</span></p><p style="text-indent:56px;">（一八）<span style="float:right;text-indent:0px;">三六</span></p><p style="text-indent:56px;">（一九）<span style="float:right;text-indent:0px;">三七</span></p><p style="text-indent:56px;">（二○）<span style="float:right;text-indent:0px;">三九</span></p><i class="pageTag" onclick="viewPic('ZSK00444-001-C00002','2052842',this);" style="cursor:pointer;"> <span class="song">P2</span></i><p style="text-indent:56px;">（二一）<span style="float:right;text-indent:0px;">四四</span></p><p style="text-indent:56px;">（二二）<span style="float:right;text-indent:0px;">四五</span></p><p style="text-indent:56px;">（二三）<span style="float:right;text-indent:0px;">四六</span></p><p style="text-indent:56px;">（二四）<span style="float:right;text-indent:0px;">四九</span></p><p style="text-indent:56px;">（二五）<span style="float:right;text-indent:0px;">五○</span></p><p style="text-indent:56px;">（二六）<span style="float:right;text-indent:0px;">五一</span></p><p style="text-indent:56px;">（二七）<span style="float:right;text-indent:0px;">五三</span></p><p style="text-indent:56px;">（二八）<span style="float:right;text-indent:0px;">五四</span></p><p style="text-indent:56px;">（二九）<span style="float:right;text-indent:0px;">五六</span></p><p style="text-indent:56px;">（三○）<span style="float:right;text-indent:0px;">五七</span></p><p style="text-indent:56px;">（三一）<span style="float:right;text-indent:0px;">五九</span></p><p style="text-indent:56px;">（三二）<span style="float:right;text-indent:0px;">六一</span></p><p style="text-indent:56px;">（三三）<span style="float:right;text-indent:0px;">六二</span></p><p style="text-indent:56px;">（三四）<span style="float:right;text-indent:0px;">六四</span></p><p style="text-indent:56px;">（三五）<span style="float:right;text-indent:0px;">六五</span></p><p style="text-indent:56px;">（三六）<span style="float:right;text-indent:0px;">七一</span></p><p style="text-indent:56px;">（三七）<span style="float:right;text-indent:0px;">七四</span></p><p style="text-indent:56px;">（三八）<span style="float:right;text-indent:0px;">七五</span></p><p style="text-indent:56px;">（三九）<span style="float:right;text-indent:0px;">七六</span></p><p style="text-indent:56px;">（四○）<span style="float:right;text-indent:0px;">七七</span></p><p style="text-indent:56px;">（四一）<span style="float:right;text-indent:0px;">七八</span></p><p style="text-indent:56px;">（四二）<span style="float:right;text-indent:0px;">八一</span></p><p style="text-indent:56px;">（四三）<span style="float:right;text-indent:0px;">八七</span></p><p style="text-indent:56px;">（四四）<span style="float:right;text-indent:0px;">九○</span></p><p style="text-indent:56px;">（四五）<span style="float:right;text-indent:0px;">九一</span></p><p style="text-indent:56px;">（四六）<span style="float:right;text-indent:0px;">九五</span></p><p style="text-indent:56px;">（四七）<span style="float:right;text-indent:0px;">九八</span></p><p style="text-indent:56px;">（四八）<span style="float:right;text-indent:0px;">一○○</span></p><p style="text-indent:56px;">（四九）<span style="float:right;text-indent:0px;">一○三</span></p><p style="text-indent:56px;">（五○）<span style="float:right;text-indent:0px;">一○六</span></p><p style="text-indent:56px;">（五一）<span style="float:right;text-indent:0px;">一○六</span></p><p style="text-indent:56px;">（五二）<span style="float:right;text-indent:0px;">一○八</span></p><i class="pageTag" onclick="viewPic('ZSK00444-001-C00003','2052842',this);" style="cursor:pointer;"> <span class="song">P3</span></i><p style="text-indent:56px;">（五三）<span style="float:right;text-indent:0px;">一○九</span></p><p style="text-indent:56px;">（五四）<span style="float:right;text-indent:0px;">一一二</span></p><p style="text-indent:56px;">（五五）<span style="float:right;text-indent:0px;">一一三</span></p><p style="text-indent:56px;">（五六）<span style="float:right;text-indent:0px;">一一四</span></p><p style="text-indent:56px;">（五七）<span style="float:right;text-indent:0px;">一一四</span></p><p style="text-indent:28px;">附録</p><p style="text-indent:56px;">六祖大師法寶壇經略序<span class="font12 zhu">法海撰</span><span style="float:right;text-indent:0px;">一一七</span></p><p style="text-indent:56px;">六祖大師緣起外紀<span class="font12 zhu">法海等集</span><span style="float:right;text-indent:0px;">一一九</span></p><p style="text-indent:56px;">曹溪大師别傳<span class="font12 zhu">失撰人</span><span style="float:right;text-indent:0px;">一二二</span></p><p style="text-indent:84px;">附：胡適：壇經考之一<span class="font12 zhu">（跋曹溪大師别傳）</span><span style="float:right;text-indent:0px;">一三二</span></p><p style="text-indent:56px;">六祖能禪師碑銘<span class="font12 zhu">王維撰</span><span style="float:right;text-indent:0px;">一四一</span></p><p style="text-indent:56px;">賜諡大鑒禪師碑<span class="font12 zhu">柳宗元撰</span><span style="float:right;text-indent:0px;">一四四</span></p><p style="text-indent:56px;">大鑒禪師碑<span class="font12 zhu">劉禹錫撰</span><span style="float:right;text-indent:0px;">一四六</span></p><p style="text-indent:56px;">六祖壇經序<span class="font12 zhu">惠昕述</span><span style="float:right;text-indent:0px;">一四七</span></p><p style="text-indent:56px;">六祖壇經序<span class="font12 zhu">郎簡述</span><span style="float:right;text-indent:0px;">一四八</span></p><p style="text-indent:56px;">六祖大師法寶壇經贊<span class="font12 zhu">契嵩撰</span><span style="float:right;text-indent:0px;">一五○</span></p><p style="text-indent:56px;">六祖大師法寶壇經序<span class="font12 zhu">德異撰</span><span style="float:right;text-indent:0px;">一五五</span></p><p style="text-indent:56px;">跋<span class="font12 zhu">宗寶撰</span><span style="float:right;text-indent:0px;">一五六</span></p><p style="text-indent:56px;">重鋟曹溪原本法寶壇經緣起（節録）<span class="font12 zhu">王起隆撰</span><span style="float:right;text-indent:0px;">一五七</span></p><p style="text-indent:28px;">後記<span style="float:right;text-indent:0px;">一六○</span></p></div></div></div>
</>
法海本壇經五十七節目録
<div class="wlghyzd_wzb_18"><div id="FCdiv1125112" key="1125112"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 法海本壇經五十七節目録 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1155797" key="1155797"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-E00001','2052843',this);" style="cursor:pointer;"> <span class="song">P1</span></i><p class="font20" id="ZSK00444-001-BT0000009"><b>法海本壇經五十七節目録<a class="zhuhao" href="#16" id="15">〔一〕</a></b></p><p> <span>一﹑序品</span> </p><p> <span>二﹑惠能説法，惠能聞金剛經</span> </p><p> <span>三﹑弘忍﹑惠能問答</span> </p><p> <span>四﹑五祖集門人</span> </p><p> <span>五﹑諸人不敢呈偈</span> </p><p> <span>六﹑神秀書偈</span> </p><p> <span>七﹑五祖見偈，神秀未到</span> </p><p> <span>八﹑惠能﹑童子問答，惠能作偈</span> </p><p> <span>九﹑惠能受法</span> </p><p> <span>一○﹑惠能向南</span> </p><p> <span>一一﹑惠順求法</span> </p><p> <span>一二﹑般若之智，人自有之</span> </p><p> <span>一三﹑定慧體一</span> </p><p> <span>一四﹑一行三昧</span> </p><p> <span>一五﹑定慧如燈光</span> </p><p> <span>一六﹑法無頓漸</span> </p><p> <span>一七﹑無念爲宗</span> </p><p> <span>一八﹑坐禪不著心，不著净</span> </p><p> <span>一九﹑坐禪一切無礙</span> </p><p> <span>二○﹑見自三身佛</span> </p><p> <span>二一﹑四弘誓願</span> </p><p> <span>二二﹑無相懺悔</span> </p><p> <span>二三﹑無相三歸依戒</span> </p><p> <span>二四﹑大智慧到彼岸</span> </p><p> <span class="font12 jiaozhu"><a class="zhuhao" href="#15" id="16">〔一〕</a>：這些節段及其標題係録自 <span class="zhuanming">鈴木</span>校本，供讀者參考； <span class="shuming">大正藏</span>本尚未分節段。</span> </p><i class="pageTag" onclick="viewPic('ZSK00444-001-E00002','2052843',this);" style="cursor:pointer;"> <span class="song">P2</span></i><p> <span>二五﹑摩訶義</span> </p><p> <span>二六﹑般若義，波羅蜜義</span> </p><p> <span>二七﹑從一般若生八萬四千智慧</span> </p><p> <span>二八﹑持金剛經卽見性入般若三昧</span> </p><p> <span>二九﹑小根之人聞法不悟，大智之人能修此行</span> </p><p> <span>三○﹑一切萬法盡在自身中</span> </p><p> <span>三一﹑自心内善知識，般若三昧</span> </p><p> <span>三二﹑發大誓願，不退菩提，須分付此法</span> </p><p> <span>三三﹑無相滅罪頌</span> </p><p> <span>三四﹑修福與功德别</span> </p><p> <span>三五﹑西方去此不遠</span> </p><p> <span>三六﹑若欲修行，在家亦得。無相頌</span> </p><p> <span>三七﹑大師歸曹溪</span> </p><p> <span>三八﹑無壇經禀受，非南宗弟子</span> </p><p> <span>三九﹑南能北秀</span> </p><p> <span>四○﹑志誠來參</span> </p><p> <span>四一﹑大師爲志誠説戒定慧</span> </p><p> <span>四二﹑法達來參</span> </p><p> <span>四三﹑智常來參</span> </p><p> <span>四四﹑神會來參</span> </p><p> <span>四五﹑三科法門</span> </p><p> <span>四六﹑三十六對</span> </p><p> <span>四七﹑不禀受壇經，非吾宗旨</span> </p><p> <span>四八﹑大師告别，真假動静偈</span> </p><p> <span>四九﹑五祖傳衣付法頌并大師頌</span> </p><p> <span>五○﹑大師二頌</span> </p><p> <span>五一﹑歷代傳法祖師</span> </p><p> <span>五二﹑見真佛解脱頌</span> </p><p> <span>五三﹑自法真佛解脱頌</span> </p><p> <span>五四﹑滅後奇瑞，送葬﹑立碑</span> </p><i class="pageTag" onclick="viewPic('ZSK00444-001-E00003','2052843',this);" style="cursor:pointer;"> <span class="song">P3</span></i><p> <span>五五﹑壇經傳授</span> </p><p> <span>五六﹑如付此法，須得上根智</span> </p><p> <span>五七﹑流通品</span> </p></div></div></div>
</>
校釋
<div class="wlghyzd_wzb_18"><div id="FCdiv671856" key="671856"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 壇經校釋 &gt; （一） &gt; 校釋 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv671857" key="671857"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-L00001','2052844',this);" style="cursor:pointer;"> <span class="song">P1</span></i><p class="font14" id="ZSK00444-001-BT0000012">校釋</p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="25">〔一〕</a><span class="shuming">壇經</span>書題，名稱不一。<span class="zhuanming">惠昕</span>本稱<span class="shuming">六祖壇經</span>（二卷），<span class="zhuanming">契嵩</span>本稱<span class="shuming">六祖大師法寶壇經曹溪原本</span>（一卷），<span class="zhuanming">宗寶</span>本稱<span class="shuming">六祖大師法寶壇經</span>（一卷）。在其它一些有關文獻中，還有<span class="shuming">施法壇經</span>﹑<span class="shuming">法寶壇經</span>﹑<span class="shuming">壇經</span>等稱謂。<span class="zhuanming">法海</span>本（一卷）的這一名稱，文字冗長，含義混雜。對<span class="zhuanming">神秀</span>一派的「北宗」禪，<span class="zhuanming">慧能</span>一派，稱爲「南宗」。（按：一般認爲：以<span class="zhuanming">慧能</span>爲代表的<span class="zhuanming">禪宗</span>，因起自<span class="zhuanming">嶺南</span>，所以被稱爲「<span class="zhuanming">南宗</span>」。而以<span class="zhuanming">神秀</span><i class="pageTag" onclick="viewPic('ZSK00444-001-L00002','2052844',this);" style="cursor:pointer;"> <span class="song">P2</span></i>爲代表的一派，因曾一度傳播於北方，所以被稱爲「北宗」。亦卽所謂的「南<span class="zhuanming">能</span>北<span class="zhuanming">秀</span>」。其實，<span class="zhuanming">神秀</span>一派，祇是禪學，並非<span class="zhuanming">禪宗</span>。<span class="zhuanming">印順</span>在<span class="shuming">中國禪宗史</span>〔頁八五—八九〕裡，則還指出：「<span class="zhuanming">禪宗</span>的所以稱爲『<span class="zhuanming">南宗</span>』，有遠源於<span class="zhuanming">南印度</span>的特殊意義。」卽傳説中的<span class="zhuanming">菩提達磨</span>所傳的「「<span class="zhuanming">南天竺</span><span class="zhuanming">一乘宗</span>」，以及由<span class="zhuanming">南印度</span>傳來的<span class="shuming">般若</span>經論也被稱爲「南宗」等等。這些，都算是「南宗」一詞的「遠源」。<span class="zhuanming">印順</span>此説，可供參考。）對<span class="zhuanming">神秀</span>一派的「漸」修，<span class="zhuanming">慧能</span>一派，稱爲「頓教」。「最上大乘」，既是形容<span class="shuming">摩訶般若波羅蜜經</span>，又是形容<span class="zhuanming">慧能</span><span class="shuming">壇經</span>。這裡，把<span class="shuming">摩訶般若波羅蜜經</span>也插進<span class="shuming">壇經</span>標題裡，是不倫不類的。因爲，如本書<span class="shuming">序言</span>中所指出的，傳統佛教的<span class="shuming">般若</span>思想，同<span class="zhuanming">慧能</span>的思想是空有異趨，迥不相同的。把不同的兩種思想體系的東西硬給塞在一起，實在是一種拙劣的作法。以「法」「施」人，稱爲「施法」。<span class="shuming">漢書</span><span class="shuming">高帝紀</span>上「於是<span class="zhuanming">漢王</span>齊（按：齊，同齋）戒設壇場」句下，<span class="zhuanming">顔師古</span>注謂：「築土而高曰壇，除地爲場。」<span class="shuming">説文</span>：「壇，祭場也。」則所謂「壇」者，乃土臺﹑祭壇也。這裡所謂「壇」，則指「法壇」。佛教傳説，<span class="zhuanming">南北朝</span><span class="zhuanming">劉宋</span>時，<span class="zhuanming">印</span>僧<span class="zhuanming">求那跋陀羅</span>（一説是<span class="zhuanming">求那跋摩</span>）曾於此地建壇授戒（按：<span class="zhuanming">梁</span><span class="shuming">高僧傳</span>卷三<span class="shuming">求那跋陀羅傳</span>和<span class="shuming">求那跋摩傳</span>裡，均未記載此事，可見這祇不過是一種傳説而已），謂之「戒壇」。<span class="zhuanming">慧能</span>變「戒壇」爲「法壇」，於上説法。<span class="zhuanming">慧能</span>門徒視<span class="zhuanming">能</span>如佛，<span class="zhuanming">慧能</span>法語，猶如佛經，故稱<span class="shuming">壇經</span>。<span class="zhuanming">韶州</span>，今<span class="zhuanming">廣東</span><span class="zhuanming">曲江縣</span>。<span class="zhuanming">大梵寺</span>，在<span class="zhuanming">韶州</span>城内，<span class="zhuanming">唐</span><span class="zhuanming">開元</span>二年建，初名<span class="zhuanming">開元寺</span>，後改名爲<span class="zhuanming">大梵寺</span>。這算是<span class="zhuanming">慧能</span>最初「開山」傳法的地方。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="26">〔二〕</a><span class="shuming">景德傳燈録</span>（以下簡稱<span class="shuming">景德録</span>）卷五：「<span class="zhuanming">韶州</span><span class="zhuanming">法海</span>禪師者，<span class="zhuanming">曲江</span>人也。」<span class="shuming">壇經</span>第「四五」節中所列「十<i class="pageTag" onclick="viewPic('ZSK00444-001-L00003','2052844',this);" style="cursor:pointer;"> <span class="song">P3</span></i>弟子」之一。刺史<span class="zhuanming">韋璩</span>特令<span class="zhuanming">法海</span>負責記録，則<span class="zhuanming">法海</span>當係當時<span class="zhuanming">慧能</span>弟子中的佼佼者。「兼受無相戒」云者，<span class="zhuanming">法海</span>身爲比丘，必當先受比丘戒，從<span class="zhuanming">慧能</span>學禪，復受「無相戒」，故稱「兼受」。「無相戒」義，見下。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="27">〔三〕</a><span class="zhuanming">惠能大師</span>　「惠」，通「慧」；<span class="zhuanming">惠能</span>，卽<span class="zhuanming">慧能</span>。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="28">〔四〕</a>説摩訶般若波羅蜜法　「摩訶」，「大」義；「般若」，「智慧」（自然是宗教意義的）；「波羅蜜」，譯爲「到彼岸」，有終極﹑究竟﹑徹底等含義。「摩訶般若波羅蜜法」，意卽最究竟的大智慧之法。不過，這裡所謂的「摩訶般若波羅蜜法」，並非傳統佛教的<span class="shuming">般若</span>教義，乃是如下文所反覆表述的佛性論﹑頓悟説（詳見本書序言）。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="29">〔五〕</a>授無相戒　「無相戒」，意卽「無相」之「戒」。下文（第「一七」節）所謂「無相者，於相而離相。」所以，所謂「無相戒」，亦卽教人要「離相」，而不要「著相」。按照佛教的傳統教義，「戒」的基本含義有兩個方面：一爲「止惡」（叫做「止持」），卽「諸惡莫作」；二爲「行善」（叫做「作持」），卽「衆善奉行」。有「惡」可「止」，有「善」可「行」，表明都是有「相」的（<span class="zhuanming">民國</span>時代，律僧<span class="zhuanming">弘一</span>，曾著<span class="shuming">比丘戒相表</span>一書，廣列應行﹑應止的各種「戒相」）。既稱「無相」，又何「戒」之有！所以，「無相戒」云者，按照佛教的傳統教義是説不通的。而<span class="zhuanming">慧能</span>却要與人們授「無相戒」，表明他確是在宣揚由他所開創的那種「教外别傳」的禪法。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="30">〔六〕</a>僧尼﹑道俗一萬餘人　「一萬餘人」，<span class="zhuanming">惠昕</span>等三本均作「一千餘人」。</span> </p><i class="pageTag" onclick="viewPic('ZSK00444-001-L00004','2052844',this);" style="cursor:pointer;"> <span class="song">P4</span></i><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="31">〔七〕</a>刺史<span class="zhuanming">韋璩</span>　<span class="zhuanming">韋璩</span>其人，身世不詳。<span class="shuming">中國禪宗史</span>説：「<span class="zhuanming">張九齡</span>（<span class="zhuanming">曲江</span>人）撰<span class="shuming">故韶州司馬韋府君墓誌銘</span>説：<span class="zhuanming">韋</span>司馬（名字不詳），『在郡數載』，『卒於官舍』，『<span class="zhuanming">開元</span>六年冬十二月葬於（故鄉）<span class="zhuanming">少陵</span>』（<span class="shuming">全唐文</span>卷二九三）。這極可能就是<span class="zhuanming">韋璩</span>。<span class="zhuanming">開元</span>七年（七一九）葬，<span class="zhuanming">韋</span>司馬在郡的時間，正是<span class="zhuanming">慧能</span>的晚年及滅後。<span class="zhuanming">唐</span>代官制，每州立刺史，而司馬爲刺史的佐貳。<span class="zhuanming">韋璩</span>任司馬，或曾攝刺史，<span class="shuming">壇經</span>就稱之爲刺史吧！」（頁二一八—二一九）</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="32">〔八〕</a>儒士三十餘人　<span class="zhuanming">惠昕</span>等三本均作「儒宗學士三十餘人」。</span> </p></div></div></div>
</>
校釋
<div class="wlghyzd_wzb_18"><div id="FCdiv671867" key="671867"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 壇經校釋 &gt; （二） &gt; 校釋 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv671868" key="671868"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-L00005','2052845',this);" style="cursor:pointer;"> <span class="song">P5</span></i><p class="font14" id="ZSK00444-001-BT0000014">校釋</p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="45">〔一〕</a>善知識　這裡的「知識」，不是通常意義上的知識，而是一種人稱。在佛教文獻裡，通常把具有較高的道德學問的僧人（以及某些「居士」）稱之爲「善知識」。它的含義，在一定的意義上説來，略近似於現代所謂的「導師」或「高級知識份子」。而在這裡，則是<span class="zhuanming">慧能</span>對他的聽衆們的帶有一些恭維性質的泛稱。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="46">〔二〕</a>自身净心　<span class="zhuanming">惠昕</span>本作「自净其心」，較通。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="47">〔三〕</a><span class="zhuanming">惠能</span>慈父　<span class="zhuanming">法海</span><span class="shuming">六祖大師緣起外紀</span>：「……父<span class="zhuanming">盧</span>氏，諱<span class="zhuanming">行瑫</span>。」</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="48">〔四〕</a>本官<span class="zhuanming">范陽</span>　意謂<span class="zhuanming">慧能</span>的父親原是在<span class="zhuanming">范陽</span>作官的。但從<span class="shuming">神會語録</span>「<span class="zhuanming">能禪師</span>，……俗姓<span class="zhuanming">盧</span>，先祖<span class="zhuanming">范陽</span>人也」的記載出現之後，<span class="zhuanming">范陽</span>便由<span class="zhuanming">慧能</span>的父親曾經在那裡做過官的地方，變成了<span class="zhuanming">慧能</span>本來的籍貫了。<span class="zhuanming">王維</span>首先因襲<span class="zhuanming">神會</span>之説，在其<span class="shuming">六祖能禪師碑銘</span>裡説：「禪師俗姓<span class="zhuanming">盧</span>氏，本貫<span class="zhuanming">范陽</span>人也。」<span class="zhuanming">惠昕</span>本（<span class="zhuanming">契嵩</span>本﹑<span class="zhuanming">宗寶</span>本因之）<span class="shuming">壇經</span>帶頭，改「官」爲「貫」：「<span class="zhuanming">惠能</span>嚴父，本貫<span class="zhuanming">范陽</span>。」此後，<span class="zhuanming">宋</span><span class="shuming">高僧傳</span>卷八<span class="shuming">慧能傳</span>：「<span class="zhuanming">釋慧能</span>，姓<span class="zhuanming">盧</span>氏，……其本世居<span class="zhuanming">范</span>陽。」<span class="shuming">景德録</span>卷五<span class="shuming">慧能傳</span>：「<span class="zhuanming">慧能大師</span>者，俗姓<span class="zhuanming">盧</span>氏，其先<span class="zhuanming">范陽</span>人。」都把<span class="zhuanming">范陽</span>説成是<span class="zhuanming">慧能</span>的原籍了。但從下句「左降遷流<span class="zhuanming">嶺南</span>」看來，則「本官<span class="zhuanming">范陽</span>」，似乎要更通一些。<span class="zhuanming">鈴木</span>校本作「本貫<span class="zhuanming">范陽</span>」，這裡仍依原本。<span class="zhuanming">范陽</span>，今<span class="zhuanming">北京</span><span class="zhuanming">大興</span>﹑<span class="zhuanming">宛平</span>一帶。</span> </p><i class="pageTag" onclick="viewPic('ZSK00444-001-L00006','2052845',this);" style="cursor:pointer;"> <span class="song">P6</span></i><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="49">〔五〕</a>左降遷流<span class="zhuanming">嶺南</span>，作<span class="zhuanming">新州</span>百姓　<span class="shuming">六祖大師緣起外紀</span>：「……<span class="zhuanming">唐</span><span class="zhuanming">武德</span>三年九月，左官<span class="zhuanming">新州</span>。」<span class="zhuanming">宋</span><span class="shuming">高僧傳</span>卷八<span class="shuming">慧能傳</span>：「厥考諱<span class="zhuanming">行瑫</span>，<span class="zhuanming">武德</span>中，流於<span class="zhuanming">新州</span>百姓，終於貶所。」<span class="shuming">景德録</span>卷五<span class="shuming">慧能傳</span>：「父<span class="zhuanming">行瑫</span>，<span class="zhuanming">武德</span>中，左官於<span class="zhuanming">南海</span>之<span class="zhuanming">新州</span>，遂佔籍焉。」<span class="zhuanming">嶺南</span>，指<span class="zhuanming">五嶺</span>以南一帶。<span class="zhuanming">新州</span>，今<span class="zhuanming">廣東</span><span class="zhuanming">新興縣</span>。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="50">〔六〕</a>父又早亡　<span class="shuming">景德録</span>卷五<span class="shuming">慧能傳</span>：「三歲喪父。」</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="51">〔七〕</a>忽見一客讀<span class="shuming">金剛經</span>　<span class="shuming">祖堂集</span>卷二<span class="shuming">第三十三祖惠能和尚傳</span>：「……<span class="zhuanming">能</span>……偶一日買（按：「買」，應作「賣」）柴次，有客姓<span class="zhuanming">安</span>名<span class="zhuanming">道誠</span>，欲賣（按：「賣」，應作「買」）<span class="zhuanming">能</span>柴，其價相當，送將至店，<span class="zhuanming">道誠</span>與他柴價錢，<span class="zhuanming">惠能</span>得錢，却出門前，忽聞<span class="zhuanming">道誠</span>唸<span class="shuming">金剛經</span>，<span class="zhuanming">惠能</span>亦（按「亦」，應作「一」）聞，心便開悟。<span class="zhuanming">惠能</span>遂問郎官：『此是何經？』（按：上面已説『忽聞<span class="zhuanming">道誠</span>唸<span class="shuming">金剛經</span>』，這裡却又問道『此是何經？』豈不矛盾！）<span class="zhuanming">道誠</span>云：『此是<span class="shuming">金剛經</span>。』<span class="zhuanming">惠能</span>云：『從何而來讀此經典？』<span class="zhuanming">道誠</span>云：『我於<span class="zhuanming">蘄州</span><span class="zhuanming">黄梅縣</span>東<span class="zhuanming">馮母山</span>禮拜第五祖<span class="zhuanming">弘忍大師</span>，今現在彼山説法，門人一千餘衆，我於此處聽受大師勸道俗受持此經，卽得見性，直了成佛。』<span class="zhuanming">惠能</span>聞説，宿業有緣，其時<span class="zhuanming">道誠</span>勸<span class="zhuanming">惠能</span>往<span class="zhuanming">黄梅山</span>禮拜五祖。<span class="zhuanming">惠能</span>報云：『緣有老母，家乏缺闕，如何抛母，無人供給。』（按：如此説來，並非<span class="zhuanming">惠能</span>主動要去<span class="zhuanming">黄梅</span>的。）其<span class="zhuanming">道誠</span>遂與<span class="zhuanming">惠能</span>銀一百兩，以充老母衣糧，便令<span class="zhuanming">惠能</span>往去禮拜五祖大師。<span class="zhuanming">惠能</span>領得其銀，分付安排老母訖，便辭母親，不經一月餘日，則到<span class="zhuanming">黄梅縣</span>東<span class="zhuanming">馮母山</span>禮拜五祖。……」按：<span class="zhuanming">法海</span>本<span class="shuming">壇經</span>裡的「一客」，除付柴錢，分文不肯多給；<span class="zhuanming">惠昕</span>等三本裡的「一客」，均「取銀十兩與<span class="zhuanming">惠能</span>」，而<span class="shuming">祖堂集</span>裡的<span class="zhuanming">安道誠</span>，竟然增加到「銀一百兩」。</span> </p><i class="pageTag" onclick="viewPic('ZSK00444-001-L00007','2052845',this);" style="cursor:pointer;"> <span class="song">P7</span></i><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="52">〔八〕</a>我於<span class="zhuanming">蘄州</span><span class="zhuanming">黄梅縣</span>東<span class="zhuanming">馮墓山</span>　蘄（<span class="shuming">普慧藏</span>本作「新」，誤！），音其。<span class="zhuanming">蘄州</span>，治<span class="zhuanming">蘄春</span>，卽今<span class="zhuanming">湖北</span><span class="zhuanming">蘄春縣</span>治。<span class="zhuanming">黄梅縣</span>，故治在今<span class="zhuanming">湖北</span><span class="zhuanming">黄梅縣</span>西北。<span class="zhuanming">馮墓山</span>，應爲<span class="zhuanming">馮茂山</span>，在<span class="zhuanming">黄梅縣</span>之東北境。<span class="zhuanming">弘忍</span>先住<span class="zhuanming">黄梅縣</span>西南之<span class="zhuanming">東禪寺</span>，後又於<span class="zhuanming">馮茂山</span>結庵而居。因該山在<span class="zhuanming">黄梅縣</span>之東北，禪宗史上便稱<span class="zhuanming">弘忍</span>之禪爲「東山法門」。因<span class="zhuanming">弘忍</span>成了<span class="zhuanming">禪宗</span>「五祖」，<span class="zhuanming">馮茂山</span>在佛教史上又被稱之爲<span class="zhuanming">五祖山</span>。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="53">〔九〕</a>禮拜五祖<span class="zhuanming">弘忍和尚</span>　<span class="shuming">宋高僧傳</span>卷八<span class="shuming">弘忍傳</span>：「<span class="zhuanming">釋弘忍</span>，姓<span class="zhuanming">周</span>氏，家寓<span class="zhuanming">淮左</span><span class="zhuanming">潯陽</span>，一云<span class="zhuanming">黄梅</span>人也。」<span class="shuming">景德録</span>卷三<span class="shuming">弘忍傳</span>：「<span class="zhuanming">弘忍大師</span>者，<span class="zhuanming">蘄州</span><span class="zhuanming">黄梅</span>人也，姓<span class="zhuanming">周</span>氏。」按：「<span class="zhuanming">淮左</span><span class="zhuanming">潯陽</span>」之説不確。<span class="zhuanming">淮左</span>，卽<span class="zhuanming">淮水</span>之東，<span class="zhuanming">淮</span><span class="zhuanming">揚</span>一帶，均爲<span class="zhuanming">淮東</span>，屬<span class="zhuanming">江蘇</span>境。而<span class="zhuanming">潯陽</span>（江﹑郡﹑縣），卽<span class="zhuanming">江西</span><span class="zhuanming">九江</span>。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="54">〔一○〕</a>見今在彼　「見」，同「現」。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="55">〔一一〕</a>我於彼聽見大師勸道俗，但持<span class="shuming">金剛經</span>一卷，卽得見性　「持<span class="shuming">金剛經</span>」，「卽得見性」。這個「客人」，顯然是<span class="shuming">壇經</span>的編纂（記録）者按照<span class="zhuanming">慧能</span>的思想模子構造出來的。因爲，<span class="shuming">金剛經</span>講「空」，並未講「性」（<span class="shuming">般若</span>「性空」之説，意亦在「空」，而不在「性」）；聞經「見性」，這是<span class="zhuanming">慧能</span>的<span class="zhuanming">禪宗</span>思想，而不是<span class="shuming">金剛</span><span class="shuming">般若</span>思想。這裡的「忽見一客讀<span class="shuming">金剛經</span>」，以及下文的<span class="zhuanming">弘忍</span>於「夜至三更，唤<span class="zhuanming">惠能</span>堂内，説<span class="shuming">金剛經</span>」，都祇具有宗教意義，並不具有歷史意義（如果説它也具有什麽歷史意義的話，那祇不過是<span class="zhuanming">魏</span><span class="zhuanming">晉</span>以來<span class="shuming">般若</span>之學曾經在南方盛行過的殘餘影響的虚假反映而已）。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="56">〔一二〕</a>便卽辭親……　祇因「宿業有緣」，「聞説」之後，「便卽辭親」，拔腿就走，竟置别無依靠的老母於不顧，實在是大有違於「孝道」。所以<span class="zhuanming">惠昕</span>本就改成了：「<span class="zhuanming">惠能</span>聞説，宿業有緣，乃蒙一客取銀十兩<i class="pageTag" onclick="viewPic('ZSK00444-001-L00008','2052845',this);" style="cursor:pointer;"> <span class="song">P8</span></i>與<span class="zhuanming">惠能</span>，令充老母衣糧，教便往<span class="zhuanming">黄梅</span>，禮拜五祖。<span class="zhuanming">惠能</span>安置母畢，便卽辭親，不經三二十日，便至<span class="zhuanming">黄梅</span>，禮拜五祖。」（<span class="zhuanming">契嵩</span>本﹑<span class="zhuanming">宗寶</span>本與<span class="zhuanming">惠昕</span>本同，祇是把「不經三二十日」，又改爲「不經三十餘日」。）不過，區區「十兩」銀子，又能「充」得幾時「衣糧」！倒是<span class="shuming">祖堂集</span>的兩位作者，更講究「孝道」一些，他們讓那位「客人」<span class="zhuanming">安道誠</span>「遂與<span class="zhuanming">惠能</span>銀一百兩，以充老母衣糧」。紋銀「百兩」，差可贍養老母終身了。</span> </p></div></div></div>
</>
校釋
<div class="wlghyzd_wzb_18"><div id="FCdiv1155800" key="1155800"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 壇經校釋 &gt; （三） &gt; 校釋 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1155801" key="1155801"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-L00008','2052846',this);" style="cursor:pointer;"> <span class="song">P8</span></i><p class="font14" id="ZSK00444-001-BT0000016">校釋</p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="62">〔一〕</a>唯求作佛　<span class="zhuanming">鈴木</span>校本作「唯求作佛法」，下有校注云：「原本作佛法作佛法作」。<span class="zhuanming">惠昕</span>等三本均作「唯求作佛」（<span class="zhuanming">契嵩</span>本﹑<span class="zhuanming">宗寶</span>本「唯」作「惟」）。對照下文<span class="zhuanming">弘忍</span>責備<span class="zhuanming">惠能</span>説「汝是<span class="zhuanming">嶺南</span>人，又是獦獠，<i class="pageTag" onclick="viewPic('ZSK00444-001-L00009','2052846',this);" style="cursor:pointer;"> <span class="song">P9</span></i>若爲堪作佛」的話看來，應是「唯求作佛」，「法」字乃衍文。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="63">〔二〕</a>又是獦獠　「獦」，亦作「猲」，音葛，獸名。<span class="shuming">説文</span>：「猲，短喙犬也。」「獠」，音聊。<span class="shuming">説文</span>：「獠，獵也。」則「獦獠」者，當是對以携犬行獵爲生的南方少數民族的侮稱。<span class="zhuanming">黄山谷</span><span class="shuming">過洞庭青草湖詩</span>：「行矣勿遲留，蕉林追獦獠。」這裡的「獦獠」，既指野獸，又指獵人。<span class="zhuanming">慧能</span>見<span class="zhuanming">弘忍</span>時，當是穿著南方少數民族服裝，所以也被<span class="zhuanming">弘忍</span>侮稱之爲「獦獠」。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="64">〔三〕</a>獦獠身與和尚不同，佛性有何差别　<span class="zhuanming">慧能</span>的這一回答，已顯示出他確乎是一個佛性論者。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="65">〔四〕</a>大師欲更共語　原本「語」作「議」。<span class="zhuanming">鈴木</span>校本此句下有校注云「議恐當作語」。按：<span class="zhuanming">惠昕</span>本作「大師更欲共<span class="zhuanming">惠能</span>久語」。<span class="zhuanming">契嵩</span>本作「祖更欲與語」。<span class="zhuanming">宗寶</span>本作「五祖更欲與語」。則「議」確當作「語」，今改。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="66">〔五〕</a>時有一行者　入寺而尚未正式落髮爲僧﹑承擔勞役﹑服侍僧衆的人，稱爲「行者」。</span> </p></div></div></div>
</>
校釋
<div class="wlghyzd_wzb_18"><div id="FCdiv1078710" key="1078710"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 壇經校釋 &gt; （四） &gt; 校釋 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1078711" key="1078711"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-L00010','2052847',this);" style="cursor:pointer;"> <span class="song">P10</span></i><p class="font14" id="ZSK00444-001-BT0000018">校釋</p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="76">〔一〕</a>門人集訖　「集訖」原本作「集記」，按：「記」，當係「訖」字之誤。<span class="zhuanming">鈴木</span>校本改「集記」爲「已集」，似可不必。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="77">〔二〕</a>世人生死事大　世間之人，當以追求解脱﹑超脱生死爲本份大事。這是<span class="zhuanming">弘忍</span>教導他的門徒們，都要厭離人世，期求解脱。正是基於這種觀點，所以佛教徒一般都成了厭世主義者。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="78">〔三〕</a>終日供養　這句話本應理解爲終日受人供養，可是同下面「祇求福田」的一句話聯係起來看，則又可理解爲「終日供養」佛﹑法﹑僧「三寶」。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="79">〔四〕</a>祇求福田　「供養三寶」，可以生「福」，猶如田地，能長禾稼。生「福」之「田」，稱爲「福田」。其實，「供養三寶」，是爲「求福」，非求「福田」，「祇求福田」，語意不確。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="80">〔五〕</a>不求出離生死苦海　這是<span class="zhuanming">弘忍</span>責備他的門徒：祇求世間福，不求出生死。佛教認爲：人世生死，苦深如海。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="81">〔六〕</a>汝等自性若迷　「汝等自性若迷」，猶言「你們假若迷失自性」。這裡的「自性」——「本性」，乃指「佛性」，而非「人性」。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="82">〔七〕</a>福門何可救汝　「門」，疑爲「田」字之誤。「福田何可救汝？」猶言你們這些迷失了本來具有的「佛性」的人們，卽使廣求福田，又如何救得了你們出生死﹑得解脱呢？<span class="zhuanming">鈴木</span>校本對於這句話的校訂爲：「福何可救</span> <span class="font12 xiaozhu">原本福下有門字，衍。</span> <span class="font12 zhu">」没有「門」﹑「汝」兩字。查<span class="shuming">大正藏</span>本<span class="shuming">壇經</span>原文爲：「福門何可<i class="pageTag" onclick="viewPic('ZSK00444-001-L00011','2052847',this);" style="cursor:pointer;"> <span class="song">P11</span></i>救汝？汝總且歸房自看」，<span class="zhuanming">鈴木</span>將兩「汝」字改作「汝等」，屬下句：「汝等總且歸房自看</span> <span class="font12 xiaozhu">原本等作汝</span> <span class="font12 zhu">」，<span class="shuming">壇經對勘</span>尚依<span class="zhuanming">鈴木</span>校本斷句。現在看來，上一「汝」字，連在上句爲妥。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="83">〔八〕</a>自取本性般若之知　「知」，同「智」。「自取本性般若之智」，猶言「你們應該各自體認本來具有的智慧」。「般若」就是「智慧」，「般若之智」，乃同義反復。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="84">〔九〕</a>若悟大意者　這裡的「大意」，不是一般意義上的「大意」，而是指的「佛性」大意。「若悟大意者」，實謂「若悟佛性者」。</span> </p></div></div></div>
</>
（二五）
<div class="wlghyzd_wzb_18"><div id="FCdiv1155804" key="1155804"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 壇經校釋 &gt; （二五） </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1155805" key="1155805"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-L00050','618992',this);" style="cursor:pointer;"> <span class="song">P50</span></i><p class="font20" id="ZSK00444-001-BT0000059">（二五）</p><p> <span>性含萬法是大，萬法盡是自性</span> <span class="font12 zhu">原本性作姓<a class="zhuhao" href="#333" id="331">〔一〕</a>。</span> <span>見一切人及非人，惡之與善</span> <span class="font12 zhu">原本之作知，</span> <span>惡法善法，盡皆不捨，不可染著，由如虚空，名之爲大。此是摩訶</span> <span class="font12 zhu">原本訶下有行字。</span> <span>迷人口念，智者心行</span> <span class="font12 zhu">原本無行字。</span> <span>又有迷人</span> <span class="font12 zhu">原本迷作名，</span> <span>空心不思，名之爲大，此亦不是。心量大，不行是少<a class="zhuhao" href="#334" id="332">〔二〕</a>。莫口空説，不修此行，非我弟子。</span> </p></div></div></div>
</>
（二六）
<div class="wlghyzd_wzb_18"><div id="FCdiv1155808" key="1155808"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 壇經校釋 &gt; （二六） </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1155809" key="1155809"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-L00051','618993',this);" style="cursor:pointer;"> <span class="song">P51</span></i><p class="font20" id="ZSK00444-001-BT0000061">（二六）</p><p> <span>何名般若？般若是智惠。一切時中</span> <span class="font12 zhu">原本無切字，</span> <span>念念不愚，常行智惠，卽名般若行</span> <span class="font12 zhu">原本重若字。</span> <span>一念愚卽般若絶，一念智卽般若生。世人心中常愚</span> <span class="font12 zhu">原本無世人二字，</span> <span>自言我修般若</span> <span class="font12 zhu">原本無自言二字<a class="zhuhao" href="#348" id="335">〔一〕</a>。</span> <span>般若無形相</span> <span class="font12 zhu">原本無般若二字，</span> <span>智惠性卽是。何名波羅蜜？此是<span class="zhuanming">西國</span><span class="zhuanming">梵</span>音，<span class="zhuanming">唐</span>言彼岸到</span> <span class="font12 zhu">原本無唐字<a class="zhuhao" href="#349" id="336">〔二〕</a>。</span> <span>解義離生滅，著境生滅起</span> <span class="font12 zhu">原本境作竟，起作去，</span> <span>如水有波浪，卽是爲此岸<a class="zhuhao" href="#350" id="337">〔三〕</a>；離境無生滅，如水承長流<a class="zhuhao" href="#351" id="338">〔四〕</a>，故卽名到彼岸<a class="zhuhao" href="#352" id="339">〔五〕</a>，故名波羅蜜</span> <span class="font12 zhu">原本波作般。</span> <span>迷人口念，智者心行，當念時有妄，有妄卽非真有；念念若行，是名真有<a class="zhuhao" href="#353" id="340">〔六〕</a>。悟此法者，悟般若法，修般若行；不修卽凡，一念修行，法身等佛<a class="zhuhao" href="#354" id="341">〔七〕</a>。善知識！卽煩惱是菩提</span> <span class="font12 zhu">原本提下有捉字<a class="zhuhao" href="#355" id="342">〔八〕</a>。</span> <span>前念迷卽凡，後念悟卽佛。善知識！摩訶般若波羅蜜，最尊﹑最上﹑第一，無住﹑無去﹑無來，三世諸佛從中出，將大智惠到彼岸</span> <span class="font12 zhu">原本智作知，</span> <span>打破五陰<a class="zhuhao" href="#356" id="343">〔九〕</a>煩惱塵勞<a class="zhuhao" href="#357" id="344">〔一○〕</a>，最尊﹑最上﹑第一。讚最上最上乘法<a class="zhuhao" href="#358" id="345">〔一一〕</a>，修行定成佛。無去﹑無住﹑無來往，是定惠等，不染一切法，三世諸佛從中變三毒<a class="zhuhao" href="#359" id="346">〔一二〕</a>爲戒定惠<a class="zhuhao" href="#360" id="347">〔一三〕</a>。</span> </p></div></div></div>
</>
（二三）
<div class="wlghyzd_wzb_18"><div id="FCdiv1155812" key="1155812"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 壇經校釋 &gt; （二三） </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1155813" key="1155813"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-L00046','618990',this);" style="cursor:pointer;"> <span class="song">P46</span></i><p class="font20" id="ZSK00444-001-BT0000055">（二三）</p><p> <span>今既懺悔已，與善知識授無相三歸依戒</span> <span class="font12 zhu">原本授作受<a class="zhuhao" href="#308" id="295">〔一〕</a>。</span> <span>大師言：「善知識</span> <span class="font12 zhu">原本知作智！</span> <span>歸依覺</span> <span class="font12 zhu">原本依作衣<a class="zhuhao" href="#309" id="296">〔二〕</a>，</span> <span>兩足尊<a class="zhuhao" href="#310" id="297">〔三〕</a>；歸依正，離欲尊</span> <span class="font12 zhu">原本依作衣，無尊字；</span> <span>歸依净</span> <span class="font12 zhu">原本依作衣，</span> <span>衆中尊。從今已後，稱佛爲師，更不歸依邪迷外道</span> <span class="font12 zhu">原本依作衣，迷作名<a class="zhuhao" href="#311" id="298">〔四〕</a>。</span> <span>願自三寶<a class="zhuhao" href="#312" id="299">〔五〕</a>，慈悲證明</span> <span class="font12 zhu">原本證明作燈名。</span> <span>善知識！<span class="zhuanming">惠能</span>勸善知識歸依三寶</span> <span class="font12 zhu">原本重善字，依作衣。</span> <span>佛者，覺也；法者，正也<a class="zhuhao" href="#313" id="300">〔六〕</a>；僧者，净也<a class="zhuhao" href="#314" id="301">〔七〕</a>。自心歸依覺，邪迷不生</span> <span class="font12 zhu">原本迷作名，</span> <span>少欲知足，離財離色，名兩足尊<a class="zhuhao" href="#315" id="302">〔八〕</a>。自心歸依正<a class="zhuhao" href="#316" id="303">〔九〕</a>，念念無邪故，卽無愛著</span> <span class="font12 zhu">原本無作元，</span> <span>以無愛著，名離欲尊。自心歸依<i class="pageTag" onclick="viewPic('ZSK00444-001-L00047','618990',this);" style="cursor:pointer;"> <span class="song">P47</span></i>净<a class="zhuhao" href="#317" id="304">〔一○〕</a>，一切塵勞妄念，雖在自性</span> <span class="font12 zhu">原本性作姓，</span> <span>自性不染著</span> <span class="font12 zhu">原本性作姓，</span> <span>名衆中尊。凡夫不解</span> <span class="font12 zhu">原本無不字，</span> <span>從日至日，受三歸依戒<a class="zhuhao" href="#318" id="305">〔一一〕</a>。若言歸佛，佛在何處？若不見佛，卽無所歸；既無所歸，言却是妄<a class="zhuhao" href="#319" id="306">〔一二〕</a>。善知識，各自觀察，莫錯用意。經中祇卽言自歸依佛，不言歸依他佛</span> <span class="font12 zhu">原本無依字<a class="zhuhao" href="#320" id="307">〔一三〕</a>；</span> <span>自性不歸</span> <span class="font12 zhu">原本性作姓，</span> <span>無所依處</span> <span class="font12 zhu">原本無衣字。</span> <span>」</span> </p></div></div></div>
</>
（二四）
<div class="wlghyzd_wzb_18"><div id="FCdiv1155816" key="1155816"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 壇經校釋 &gt; （二四） </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1155817" key="1155817"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-L00049','618991',this);" style="cursor:pointer;"> <span class="song">P49</span></i><p class="font20" id="ZSK00444-001-BT0000057">（二四）</p><p> <span>今既自歸依三寶</span> <span class="font12 zhu">原本依作衣，</span> <span>總各各至心，與善知識説摩訶般若波羅蜜法。善知識雖念不解，<span class="zhuanming">惠能</span>與説，各各聽。「摩訶般若波羅蜜」者，<span class="zhuanming">唐</span>言「大智惠彼岸到」<a class="zhuhao" href="#326" id="321">〔一〕</a>。此法須行，不在口念</span> <span class="font12 zhu">原本重口字。</span> <span>口念不行，如幻如化</span> <span class="font12 zhu">原本無幻字；</span> <span>修行者，法身與佛等也<a class="zhuhao" href="#327" id="322">〔二〕</a>。何名「摩訶」？「摩訶」者，是「大」。心量廣大<a class="zhuhao" href="#328" id="323">〔三〕</a>，猶如虚空，若空心坐</span> <span class="font12 zhu">原本若空作莫定，坐作座，</span> <span>卽落無記空</span> <span class="font12 zhu">原本記作既<a class="zhuhao" href="#329" id="324">〔四〕</a>。</span> <span>虚空能含日月星辰﹑大地山河</span> <span class="font12 zhu">原本無虚空二字，河作何，</span> <span>一切草木﹑惡人善人﹑惡法善法﹑天堂地獄，盡在空中；世人性空<a class="zhuhao" href="#330" id="325">〔五〕</a>，亦復如是。</span> </p></div></div></div>
</>
（三一）
<div class="wlghyzd_wzb_18"><div id="FCdiv1155820" key="1155820"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 壇經校釋 &gt; （三一） </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1155821" key="1155821"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-L00059','618998',this);" style="cursor:pointer;"> <span class="song">P59</span></i><p class="font20" id="ZSK00444-001-BT0000071">（三一）</p><p> <span>善知識！我於<span class="zhuanming">忍和尚</span>處，一聞言下大悟</span> <span class="font12 zhu">原本悟作伍，</span> <span>頓見真如本性。是故將此教法</span> <span class="font12 zhu">原本將此作汝，</span> <span>流行後代</span> <span class="font12 zhu">原本代作伐，</span> <span>令學道者頓悟菩提</span> <span class="font12 zhu">原本令作今，悟作伍，（按：<span class="shuming">大正藏</span>本，此處尚有「各自觀心」一句）</span> <span>令自本性頓悟。若不能自悟者</span> <span class="font12 zhu">原本無不字，</span> <span>須覓大善知識示道見性</span> <span class="font12 zhu">原本示作亦，性作姓。</span> <span>何名大善知識</span> <span class="font12 zhu">原本無識字？</span> <span>解最上乘法，直示正路</span> <span class="font12 zhu">原本示作是，</span> <span>是大善知識。是大因緣，所謂化道</span> <span class="font12 zhu">原本謂作爲<a class="zhuhao" href="#423" id="417">〔一〕</a>，</span> <span>令得見性</span> <span class="font12 zhu">原本性作佛。</span> <span>一切善法，皆因大善知識能發起故。<i class="pageTag" onclick="viewPic('ZSK00444-001-L00060','618998',this);" style="cursor:pointer;"> <span class="song">P60</span></i>三世諸佛，十二部經，亦在人性中本自具有<a class="zhuhao" href="#424" id="418">〔二〕</a>。不能自悟</span> <span class="font12 zhu">原本自下有姓字，</span> <span>須得善知識示道見性；若自悟者，不假外善知識。若取外求善知識，望得解脱</span> <span class="font12 zhu">原本脱作説，</span> <span>無有是處。識自心内善知識，卽得解脱</span> <span class="font12 zhu">原本無脱字。</span> <span>若自心邪迷，妄念顛倒，外善知識卽有教授，救不可得</span> <span class="font12 zhu">原本無救不可得四字。</span> <span>汝若不得自悟，當起般若觀照，刹那間，妄念俱滅，卽是自真正善知識，一悟卽知佛也<a class="zhuhao" href="#425" id="419">〔三〕</a>。自性心地，以智惠觀照，内外明徹</span> <span class="font12 zhu">原本明作名，</span> <span>識自本心，若識本心，卽是解脱，既得解脱，卽是般若三昧。悟般若三昧，卽是無念。何名無念？無念法者，見一切法，不著一切法，遍一切處，不著一切處，常净自性，使六賊從六門走出<a class="zhuhao" href="#426" id="420">〔四〕</a>，於六塵中不離不染<a class="zhuhao" href="#427" id="421">〔五〕</a>，來去自由，卽是般若三昧，自在解脱，名無念行。若百物不思</span> <span class="font12 zhu">原本若作莫，</span> <span>當令念絶，卽是法縛，卽名邊見<a class="zhuhao" href="#428" id="422">〔六〕</a>。悟無念法者，萬法盡通；悟無念法者，見諸佛境界；悟無念頓法者，至佛位地。</span> </p></div></div></div>
</>
（三二）
<div class="wlghyzd_wzb_18"><div id="FCdiv1155824" key="1155824"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 壇經校釋 &gt; （三二） </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1155825" key="1155825"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-L00061','618999',this);" style="cursor:pointer;"> <span class="song">P61</span></i><p class="font20" id="ZSK00444-001-BT0000073">（三二）</p><p> <span>善知識！後代得吾法者</span> <span class="font12 zhu">原本代作伐，吾作悟，</span> <span>常見吾法身不離汝左右。善知識！將此頓教法門，於同見同行</span> <span class="font12 zhu">原本無於字，</span> <span>發願受持，如事佛故</span> <span class="font12 zhu">原本事作是，</span> <span>終身受持而不退者，欲入聖位<a class="zhuhao" href="#432" id="429">〔一〕</a>；然須傳受將從上已來默然而付於法</span> <span class="font12 zhu">原本傳作縛<a class="zhuhao" href="#433" id="430">〔二〕</a>，</span> <span>發大誓願，不退菩提，卽須分付。若不同見解，無有志願，在在處處，勿妄宣傳，損彼前人，究竟無益。若遇人不解，謗此法門，百刼萬刼千生<a class="zhuhao" href="#434" id="431">〔三〕</a>，斷佛種性。</span> </p></div></div></div>
</>
（二九）
<div class="wlghyzd_wzb_18"><div id="FCdiv1155828" key="1155828"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 壇經校釋 &gt; （二九） </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1155829" key="1155829"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-L00056','618996',this);" style="cursor:pointer;"> <span class="song">P56</span></i><p class="font20" id="ZSK00444-001-BT0000067">（二九）</p><p> <span>少根之人<a class="zhuhao" href="#391" id="385">〔一〕</a>，聞此頓教，猶如大地草木根性自小者</span> <span class="font12 zhu">原本小作少，</span> <span>若被大雨一沃，悉皆自倒</span> <span class="font12 zhu">原本倒作到，</span> <span>不能增長；少根之人，亦復如是。有般若之智之<a class="zhuhao" href="#392" id="386">〔二〕</a>，與大智之人，亦無差别<a class="zhuhao" href="#393" id="387">〔三〕</a>，因何聞法師不悟？緣邪見障重，煩惱根深。猶如大雲，蓋覆於日，不得風吹，日無能現。般若之智，亦無大小<a class="zhuhao" href="#394" id="388">〔四〕</a>，爲一切衆生，自有迷心，外修覓佛，未悟本性</span> <span class="font12 zhu">原本未作來，</span> <span>卽是小根人。聞其頓教，不假外修</span> <span class="font12 zhu">原本假作信，</span> <span>但於自心，令自本性常起正見，煩惱塵勞衆生，當時盡悟<a class="zhuhao" href="#395" id="389">〔五〕</a>，猶如大海，納於衆流，小水大水，合爲一體，卽是見性。内外不住，來去自由，<i class="pageTag" onclick="viewPic('ZSK00444-001-L00057','618996',this);" style="cursor:pointer;"> <span class="song">P57</span></i>能除執心，通達無礙，能修此行</span> <span class="font12 zhu">原本能作心，</span> <span>卽與<span class="shuming">般若波羅蜜經</span>本無差别<a class="zhuhao" href="#396" id="390">〔六〕</a>。</span> </p></div></div></div>
</>
（三○）
<div class="wlghyzd_wzb_18"><div id="FCdiv1155832" key="1155832"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 壇經校釋 &gt; （三○） </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1155833" key="1155833"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-L00057','618997',this);" style="cursor:pointer;"> <span class="song">P57</span></i><p class="font20" id="ZSK00444-001-BT0000069">（三○）</p><p> <span>一切經書，及諸文字</span> <span class="font12 zhu">原本無諸字，</span> <span>小大二乘，十二部經<a class="zhuhao" href="#407" id="397">〔一〕</a>，皆因人置</span> <span class="font12 zhu">原本無人字，</span> <span>因<i class="pageTag" onclick="viewPic('ZSK00444-001-L00058','618997',this);" style="cursor:pointer;"> <span class="song">P58</span></i>智惠性故，故然能建立<a class="zhuhao" href="#408" id="398">〔二〕</a>。若無世人</span> <span class="font12 zhu">原本若上有我字，世作智，</span> <span>一切萬法，本元不有</span> <span class="font12 zhu">原本元作無<a class="zhuhao" href="#409" id="399">〔三〕</a>。</span> <span>故知萬法，本因人興；一切經書，因人説有。緣在人中有愚有智</span> <span class="font12 zhu">原本愚上重有字，</span> <span>愚爲小人</span> <span class="font12 zhu">原本小人作少故，</span> <span>智爲大人。迷人問於智者</span> <span class="font12 zhu">原本迷人問作問迷人，</span> <span>智人與愚人説法，令彼愚者悟解心解</span> <span class="font12 zhu">原本彼作使，心作染<a class="zhuhao" href="#410" id="400">〔四〕</a>；</span> <span>迷人若悟解心開，與大智人無别。故知不悟，卽是佛是衆生<a class="zhuhao" href="#411" id="401">〔五〕</a>；一念若悟，卽衆生是佛</span> <span class="font12 zhu">原本生下有不字。</span> <span>故知一切萬法，盡在自身中<a class="zhuhao" href="#412" id="402">〔六〕</a>，何不從於自心頓現真如本性</span> <span class="font12 zhu">原本性作姓。</span> <span><span class="shuming">菩薩戒經</span><a class="zhuhao" href="#413" id="403">〔七〕</a>云：「我本元自性清净」</span> <span class="font12 zhu">原本元作願，性作姓<a class="zhuhao" href="#414" id="404">〔八〕</a>。</span> <span>識心見性，自成佛道<a class="zhuhao" href="#415" id="405">〔九〕</a>。<span class="shuming">維摩經</span>云</span> <span class="font12 zhu">原本無維摩經云四字：</span> <span>「卽時豁然，還得本心<a class="zhuhao" href="#416" id="406">〔一○〕</a>。」</span> </p></div></div></div>
</>
（二七）
<div class="wlghyzd_wzb_18"><div id="FCdiv1155836" key="1155836"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 壇經校釋 &gt; （二七） </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1155837" key="1155837"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-L00053','618994',this);" style="cursor:pointer;"> <span class="song">P53</span></i><p class="font20" id="ZSK00444-001-BT0000063">（二七）</p><p> <span>善知識！我此法門，從一般若生八萬四千智惠</span> <span class="font12 zhu">原本無一般若生四字。</span> <span>何以故？爲世有八萬四千塵勞<a class="zhuhao" href="#362" id="361">〔一〕</a>；若無塵勞，般若常在，不離自性</span> <span class="font12 zhu">原本性作姓。</span> <span>悟此法者，卽是無念﹑無憶﹑無著，莫起誑妄</span> <span class="font12 zhu">原本起誑作去誰，</span> <span>卽是真如性</span> <span class="font12 zhu">原本性作姓。</span> <span>用智惠觀照，於一切法不取不捨，卽見性成佛道。</span> </p></div></div></div>
</>
（二八）
<div class="wlghyzd_wzb_18"><div id="FCdiv1155840" key="1155840"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 壇經校釋 &gt; （二八） </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1155841" key="1155841"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-L00054','618995',this);" style="cursor:pointer;"> <span class="song">P54</span></i><p class="font20" id="ZSK00444-001-BT0000065">（二八）</p><p> <span>善知識！若欲入甚深法界<a class="zhuhao" href="#374" id="363">〔一〕</a>﹑入般若三昧<a class="zhuhao" href="#375" id="364">〔二〕</a>者，直修般若波羅蜜行，但持<span class="shuming">金剛般若波羅蜜經</span>一卷，卽得見性<a class="zhuhao" href="#376" id="365">〔三〕</a>，入般若三昧。當知此人功德無量<a class="zhuhao" href="#377" id="366">〔四〕</a>，經中分明讚歎</span> <span class="font12 zhu">原本明作名，</span> <span>不能具説<a class="zhuhao" href="#378" id="367">〔五〕</a>。此是最上乘法，爲大智上根人説；少根智人<a class="zhuhao" href="#379" id="368">〔六〕</a>，若聞此法<a class="zhuhao" href="#380" id="369">〔七〕</a>，心不生信。何以故？譬如大龍，若下大雨，雨於<span class="zhuanming">閻浮提</span></span> <span class="font12 zhu">原本於作衣<a class="zhuhao" href="#381" id="370">〔八〕</a>，</span> <span>如漂草葉；若下大雨，雨於大海</span> <span class="font12 zhu">原本於作放，</span> <span>不增不減。若大乘者<a class="zhuhao" href="#382" id="371">〔九〕</a>，聞説<span class="shuming">金剛經</span>，心開悟解。故知本性自有般若之智，自用智惠觀照</span> <span class="font12 zhu">原本智作知，</span> <span>不假文字<a class="zhuhao" href="#383" id="372">〔一○〕</a>。譬如其雨水，不從天有</span> <span class="font12 zhu">原本天作無，</span> <span>元是龍王於江海中</span> <span class="font12 zhu">原本元作無，</span> <span>將身引此水，令一切衆生﹑一切草木﹑一切有情無情<a class="zhuhao" href="#384" id="373">〔一一〕</a>，悉皆蒙潤</span> <span class="font12 zhu">原本蒙作像。</span> <span>諸水衆流，却入大海，海納衆水，合爲一體；衆生本性般若之智，亦復如是。</span> </p></div></div></div>
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校釋
<div class="wlghyzd_wzb_18"><div id="FCdiv1155843" key="1155843"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 壇經校釋 &gt; （四七） &gt; 校釋 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1155844" key="1155844"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-L00098','2052890',this);" style="cursor:pointer;"> <span class="song">P98</span></i><p class="font14" id="ZSK00444-001-BT0000104">校釋</p><i class="pageTag" onclick="viewPic('ZSK00444-001-L00099','2052890',this);" style="cursor:pointer;"> <span class="song">P99</span></i><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="680">〔一〕</a>……不失本宗　<span class="zhuanming">日本</span><span class="zhuanming">忽滑谷快天</span>在其<span class="shuming">禪學思想史</span>上卷第十一章第一節裡，首先指出了<span class="shuming">六祖壇經</span><span class="shuming">付囑</span>第十章中所云，乃係「後人假託之詞」；同時又引述了<span class="zhuanming">空谷景隆</span><span class="shuming">尚直編</span>卷下裡如下的一段話：「<span class="shuming">六祖大師法寶壇經</span>第十<span class="shuming">付囑</span>章曰：『師一日唤<span class="zhuanming">法海</span>』，此處起首，至於『轉相教授，勿失宗旨』，共計七百七十七字，此是金天教之人僞造邪言，增入刊板，未革之弊也。詳覽<span class="shuming">壇經</span>之意，祗是一統説去，分爲十章者，亦是金天所分也。」按：<span class="zhuanming">空谷</span>所指，係<span class="zhuanming">宗寶</span>本<span class="shuming">壇經</span>。我們雖然不清楚<span class="zhuanming">空谷</span>作此論斷的依據，但我們相信<span class="zhuanming">空谷</span>此説不無道理。按照這一説法，則從上述第「四五」節「大師遂唤門人<span class="zhuanming">法海</span>，……」直至第「四七」節「遞相教授一卷<span class="shuming">壇經</span>，不失本宗」，這兩節多的文字，均屬後人僞造的！從上述文字中的某些内容看來，確乎不大像是<span class="zhuanming">慧能</span>的思想。例如「八識」，這原是唯識教義，大力提倡「頓悟」説的<span class="zhuanming">慧能</span>，很難説他對於唯識思想會發生興趣。再如，從思想方法上説來，<span class="zhuanming">慧能</span>是一個標準的形而上學者，在他的頭腦裡，會有諸如「三十六對」這類富有辯證法的思想，也是很難令人理解的。總之，説上述這兩節多的文字，是後人「僞造邪言，增入刊板」到<span class="shuming">壇經</span>裡去的，當不會是「無稽」之談。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="681">〔二〕</a>如見吾親授　按：<span class="shuming">壇經</span>之稱，當必是在<span class="zhuanming">慧能</span>去世之後方纔出現的。<span class="zhuanming">慧能</span>生前卽親自以<span class="shuming">壇經</span>授人，也是值得懷疑的。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="682">〔三〕</a>……得者必當見性　<span class="zhuanming">宇井伯壽</span>也認爲這「第四十七節」，是「後人附加」的（詳見<span class="shuming">禪宗史研究</span>第一章<span class="shuming">壇經考</span>，下同。）按：<span class="zhuanming">印順</span>在<span class="shuming">中國禪宗史</span>一書裡曾經指出：「<span class="zhuanming">宇井伯壽</span>作<span class="shuming">壇經考</span>（載<span class="shuming">第二禪宗史<i class="pageTag" onclick="viewPic('ZSK00444-001-L00100','2052890',this);" style="cursor:pointer;"> <span class="song">P100</span></i>研究</span>），在<span class="zhuanming">鈴木大拙</span>區分全部爲五十七節的基礎上，保留了三十七節爲原本，以其餘的爲<span class="zhuanming">神會</span>門下所增益。」（頁二六九）同時<span class="zhuanming">印順</span>還指出：「但他的方法是主觀的，不容易爲人所授受。」（同上）。</span> </p></div></div></div>
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校釋
<div class="wlghyzd_wzb_18"><div id="FCdiv1155848" key="1155848"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 壇經校釋 &gt; （四八） &gt; 校釋 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1155849" key="1155849"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-L00101','2052891',this);" style="cursor:pointer;"> <span class="song">P101</span></i><p class="font14" id="ZSK00444-001-BT0000106">校釋</p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="689">〔一〕</a>唯有<span class="zhuanming">神會</span>不動，……更修何道　<span class="zhuanming">宇井伯壽</span>認爲：這幾句話，是「<span class="zhuanming">神會</span>系統」的人，在後來加進<span class="shuming">壇經</span>的。其用意，在於表示<span class="zhuanming">慧能</span>對於<span class="zhuanming">神會</span>的「印可」，從而美化<span class="zhuanming">神會</span>。而且，此時<span class="zhuanming">神會</span>已「四十六歲」（或「四十四歲」），又安得稱之爲「小僧」！<span class="shuming">中國禪宗史</span>也説：「<span class="zhuanming">慧能</span>對大衆而獨讚<span class="zhuanming">神會</span>，應該是<span class="zhuanming">荷澤</span>門下『<span class="shuming">壇經</span>傳宗』時所附益。」（頁二二三）同時，該書還對<span class="zhuanming">神會</span>的年齡作了考證：「<span class="zhuanming">神會</span>的生年多少，有九十三歲説，七十五歲説。近代學者大抵採取九十三歲説，因<span class="zhuanming">王維</span>受<span class="zhuanming">神會</span>所托，作<span class="shuming">六祖能禪師碑銘</span>（<span class="shuming">全唐文</span>卷三二七），曾這樣説：『弟子曰<span class="zhuanming">神會</span>，遇師於晚景，聞道於中年。』<span class="zhuanming">慧能</span>於<span class="zhuanming">先天</span>二年（七一三）去世，如<span class="zhuanming">神會</span>生年七十五，那時僅有二十六歲，便不能説是『中年』。如爲九十三歲，那時<span class="zhuanming">神會</span>四十四歲。三十多歲來見<span class="zhuanming">慧能</span>，便與『聞道於中年』相<i class="pageTag" onclick="viewPic('ZSK00444-001-L00102','2052891',this);" style="cursor:pointer;"> <span class="song">P102</span></i>合。然『生年七十五』，是早期的傳説，<span class="zhuanming">神會</span>門下的傳説，應該給予有利的考慮。……我以爲：在古代抄寫中，『中年』可能爲『沖年』的别寫。中與沖，是可以假借通用的。……<span class="zhuanming">神會</span>十四歲來謁六祖，正是『聞道於沖年』。……那末<span class="zhuanming">神會</span>生年七十五歲，應生於<span class="zhuanming">垂拱</span>四年（六八八）。<span class="zhuanming">慧能</span>入滅時，<span class="zhuanming">神會</span>二十六歲，受具足戒不久，所以有『<span class="zhuanming">神會</span>小僧』的傳説。」（頁二八二—二八四）——按：按照律制，年已「二十六歲」的「比丘」，也不宜稱之爲「小僧」。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="690">〔二〕</a>……無真何處真　以上，是講「真假」義。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="691">〔三〕</a>無情無佛種　「佛種」，也就是「佛性」。「無情無佛種」，也就是「無情無佛性」。<span class="zhuanming">神會</span>繼承了這一觀點。<span class="shuming">神會語録</span>第「三○」節説：「牛頭山<span class="zhuanming">袁禪師</span>問：『佛性遍一切處否？』答曰：『佛性遍一切有情，不遍一切無情。』問曰：『先輩大德皆言道：「青青翠竹，盡是法身；欝欝黄花，無非般若。」今禪師何故言道：「佛性獨遍一切有情，不遍一切無情？」』答曰：『豈將「青青翠竹」同於功德法身？豈將「欝欝黄花」等般若之智？若「青竹」﹑「黄花」同於法身﹑般若者，如來於何經中説與「青竹」﹑「黄花」授菩提記？若是將「青竹」﹑「黄花」同於法身﹑般若者，此卽外道説也。』……」其實，嚴格説來，「無情無性」論，按照「真心一元論」——「真如緣起論」的教義，是説不通的。因爲，「佛性」，就是「真如」。而作爲世界本原的「真如」，是「遍」一切處的，也就是既遍於「有情」﹑也遍於「無情」的。正是根據這一「理論」，<span class="zhuanming">唐</span>代的天台宗人便正式提出了「無情有性」的觀點（在此之前，<span class="zhuanming">隋</span>代的<span class="zhuanming">吉藏</span>就已有了這種觀點），也就是説，「無情」之物，也具有「佛性」。所以，<span class="zhuanming">慧能</span>（<span class="zhuanming">神會</span>承襲之）<i class="pageTag" onclick="viewPic('ZSK00444-001-L00103','2052891',this);" style="cursor:pointer;"> <span class="song">P103</span></i>提出「無情無佛種」的説法，並非「通論」。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="692">〔四〕</a>……則是真如用　以上，是講「動静」義。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="693">〔五〕</a>無諍失道意　此句費解。<span class="zhuanming">惠昕</span>等三本均作「諍卽失道意」，較通。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="694">〔六〕</a>……自性入生死　既然「一切衆生」都是由「真如」（󲳴󲳴󲳴「自性」﹑「本性」）「興造」出來的，則「衆生」輪迴於「生死」，自然也就等於是「自性入生死」了。——這一所謂的<span class="shuming">真假動静偈</span>，文不典雅，含義模糊（因而也就没有必要再對它們作什麽解釋或説明），讀者「意會」可矣。</span> </p></div></div></div>
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校釋
<div class="wlghyzd_wzb_18"><div id="FCdiv1155851" key="1155851"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 壇經校釋 &gt; （四九） &gt; 校釋 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1155852" key="1155852"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-L00104','2052892',this);" style="cursor:pointer;"> <span class="song">P104</span></i><p class="font14" id="ZSK00444-001-BT0000108">校釋</p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="702">〔一〕</a>吾滅後二十餘年，……卽是吾正法　<span class="zhuanming">宇井伯壽</span>認爲，這一段，也是「<span class="zhuanming">神會</span>系統」的人在以後「附加」進<span class="shuming">壇經</span>的。按：這一段，<span class="zhuanming">惠昕</span>本作：「吾滅後，二十年間，邪法撩亂，惑我正宗，有一人出來，不惜身命，定於佛法，豎立宗旨，卽是吾法弘於<span class="zhuanming">河洛</span>，此教大行。」僞蹟更爲明顯。<span class="shuming">中國禪宗史</span>一書裡，一則説：「這明顯是暗示<span class="zhuanming">神會</span>，於<span class="zhuanming">開元</span>二十年（七三二）頃，在<span class="zhuanming">滑臺</span><span class="zhuanming">大雲寺</span>，召開定<span class="zhuanming">南宗</span>宗旨大會的事。<span class="shuming">神會語録</span>作『我滅度後四十年外』。<span class="shuming">壇經</span><span class="zhuanming">大乘寺</span>本，作『有<span class="zhuanming">南陽</span>人出來……卽是吾法弘於<i class="pageTag" onclick="viewPic('ZSK00444-001-L00105','2052892',this);" style="cursor:pointer;"> <span class="song">P105</span></i><span class="zhuanming">河洛</span>，此教大行』，更明顯的暗示<span class="zhuanming">神會</span>在<span class="zhuanming">洛陽</span>提倡<span class="zhuanming">南宗</span>，這分明是<span class="zhuanming">荷澤</span>門下所附益的。」（頁二二三）再則説：「這一問答，與『十弟子』説相矛盾。這是影射<span class="zhuanming">慧能</span>滅後二十年（七三二），<span class="zhuanming">神會</span>於<span class="zhuanming">滑臺</span><span class="zhuanming">大雲寺</span>，開無遮大會，定佛教是非，豎立<span class="zhuanming">南宗</span>頓教的事實。這顯然是<span class="zhuanming">神會</span>的『習徒迷真，橘枳變體，竟成<span class="shuming">壇經</span>傳宗』所增入。」（頁二九○）<span class="zhuanming">契嵩</span>﹑<span class="zhuanming">宗寶</span>兩本，均無這段文字。表明<span class="zhuanming">契嵩</span>﹑<span class="zhuanming">宗寶</span>兩人的作僞手法，更爲「高明」一些。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="703">〔二〕</a>吾本來<span class="zhuanming">唐國</span>　<span class="zhuanming">北魏</span>之世，何來「<span class="zhuanming">唐國</span>」！<span class="zhuanming">惠昕</span>本作「吾本來東土」；<span class="zhuanming">契嵩</span>本﹑<span class="zhuanming">宗寶</span>本作「吾本來兹土」。稍掩僞蹟。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="704">〔三〕</a>一花開五葉　「一花開五葉」，表明這一頌文，乃是<span class="zhuanming">禪宗</span>五家出現以後的産物（一説「五葉」指自<span class="zhuanming">達磨</span>以至<span class="zhuanming">弘忍</span>的「五代」，有些牽强），而且，「花」又怎能「開」出「葉」來？也實在不通！</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="705">〔四〕</a>結果自然成　原本「果」作「菓」，今據<span class="zhuanming">惠昕</span>等三本改。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="706">〔五〕</a>……心地亦無生　<span class="zhuanming">惠昕</span>等三本，均無<span class="zhuanming">慧可</span>至<span class="zhuanming">弘忍</span>的四偈。這種<span class="zhuanming">法海</span>本有﹑其餘本無的情況，祗是表明在<span class="zhuanming">法海</span>本裡，也有假的東西；却並不表明在其餘本裡，内容都是真實的——它不過表明：其餘三本的改編者，在作僞方面，手法比較「高明」一些而已！</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="707">〔六〕</a>第六祖<span class="zhuanming">惠能和尚</span>頌曰　這種脱口而出的稱呼，恰恰暴露出：連<span class="zhuanming">慧能</span>的這一頌文，也是後人假託的。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="708">〔七〕</a>菩提果自成　原本「果」作「菓」，今據<span class="zhuanming">惠昕</span>等三本改。</span> </p></div></div></div>
</>
校釋
<div class="wlghyzd_wzb_18"><div id="FCdiv1155854" key="1155854"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 壇經校釋 &gt; （五○） &gt; 校釋 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1155855" key="1155855"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-L00106','2052893',this);" style="cursor:pointer;"> <span class="song">P106</span></i><p class="font14" id="ZSK00444-001-BT0000110">校釋</p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="711">〔一〕</a>……當來佛菩提　上述兩頌，<span class="zhuanming">惠昕</span>等三本都没有，表明也是後加的。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="712">〔二〕</a>放衆人散　「人」原本作「生」，今改。此句<span class="zhuanming">惠昕</span>本作「令門人且散」。</span> </p></div></div></div>
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校釋
<div class="wlghyzd_wzb_18"><div id="FCdiv1155857" key="1155857"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 壇經校釋 &gt; （五一） &gt; 校釋 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1155858" key="1155858"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-L00107','2052894',this);" style="cursor:pointer;"> <span class="song">P107</span></i><p class="font14" id="ZSK00444-001-BT0000112">校釋</p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="718">〔一〕</a>此頓教法傳授　「授」原本作「受」，今改。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="719">〔二〕</a>初傳授七佛　「授」原本作「受」。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="720">〔三〕</a><span class="zhuanming">南天竺國</span>王子　「子」字，疑衍。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="721">〔四〕</a><span class="zhuanming">唐國</span>僧<span class="zhuanming">惠可</span>　<span class="zhuanming">慧可</span>乃<span class="zhuanming">南北朝</span>時人，稱爲「<span class="zhuanming">唐國</span>僧」，誤。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="722">〔五〕</a>系統的「傳法」之説，在<span class="zhuanming">中國</span>始見於僞書<span class="shuming">付法藏因緣傳</span>，止「二十四代」　（在此之前，嘗有<span class="shuming">阿育王傳</span>卷四中的「五師相承」之説等等），最早爲天台宗人所接受（天台宗人並據此而否認禪宗的所謂「二十八代」説）。禪宗創立後，爲了表示它的「源遠流長」，便也編排了遞代相承的「法統」。這<i class="pageTag" onclick="viewPic('ZSK00444-001-L00108','2052894',this);" style="cursor:pointer;"> <span class="song">P108</span></i>一編排，經中<span class="zhuanming">唐</span>﹑<span class="zhuanming">五代</span>到<span class="zhuanming">宋</span>初，最後確定禪宗「法統」的，則是<span class="zhuanming">北宋</span><span class="zhuanming">契嵩</span>的<span class="shuming">傳法正宗記</span>（和<span class="shuming">傳法正宗定祖圖</span>），立定「二十八代」（單就<span class="zhuanming">印度</span>從<span class="zhuanming">迦葉</span>開始的「傳承」而言）説。但<span class="zhuanming">惠昕</span>本﹑<span class="zhuanming">契嵩</span>本﹑<span class="zhuanming">宗寶</span>本<span class="shuming">壇經</span>及<span class="shuming">景德傳燈録</span>﹑<span class="shuming">傳法正宗記</span>等各書所列人名，均稍有出入。談到禪宗傳法世系的更早的還有<span class="shuming">寶林傳</span>（<span class="zhuanming">唐</span><span class="zhuanming">慧炬</span>撰，成書於公元八○一年）﹑<span class="shuming">祖堂集</span>及<span class="shuming">宗鏡録</span>。可見，禪宗「西天」的「二十八代」説，也可説是「其來有自」了。不過，儘管上述名單中的這些人物，大體上都可説是歷史人物，但是，把他們編排爲禪宗的傳法世系，却完全是杜撰的，而且是晚出的。<span class="zhuanming">慧能</span>當時，尚不會有一個完整的﹑定型的禪宗世系，更不可能由<span class="zhuanming">慧能</span>本人一口氣講出這麽一個自<span class="zhuanming">迦葉</span>以至<span class="zhuanming">達磨</span>的傳法世系。所以，<span class="zhuanming">宇井伯壽</span>説的<span class="zhuanming">法海</span>本<span class="shuming">壇經</span>的「第五十一節」是「後世附加」的話，當非無據之談。</span> </p></div></div></div>
</>
校釋
<div class="wlghyzd_wzb_18"><div id="FCdiv1155860" key="1155860"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 壇經校釋 &gt; （五二） &gt; 校釋 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1155861" key="1155861"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-L00109','2052895',this);" style="cursor:pointer;"> <span class="song">P109</span></i><p class="font14" id="ZSK00444-001-BT0000114">校釋</p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="726">〔一〕</a>留付何法　<span class="zhuanming">法海</span>身爲<span class="zhuanming">慧能</span>上首弟子，<span class="zhuanming">慧能</span>臨終，他竟不知將留「何法」，這一問，很不近情理。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="727">〔二〕</a>令後代人如何見佛　將要分化一方的<span class="zhuanming">法海</span>，竟還不知道應該「如何」「令後代人」「見佛」，則<span class="zhuanming">法海</span>跟<span class="zhuanming">慧能</span>學法一生，簡直是白學了！</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="728">〔三〕</a>……向何處求佛　<span class="zhuanming">惠昕</span>等三本，變頌文爲長行，意思基本相同。這第「五二」節，前面的長行，一開頭就很不合乎情理；後面的偈頌，詞俚﹑意俗，殊無深義。很顯然，它也是後來加進<span class="shuming">壇經</span>的。</span> </p></div></div></div>
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校釋
<div class="wlghyzd_wzb_18"><div id="FCdiv1155863" key="1155863"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 壇經校釋 &gt; （五三） &gt; 校釋 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1155864" key="1155864"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-L00111','2052896',this);" style="cursor:pointer;"> <span class="song">P111</span></i><p class="font14" id="ZSK00444-001-BT0000116">校釋</p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="744">〔一〕</a>識此頌意　<span class="zhuanming">惠昕</span>等三本均作「識此偈意」。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="745">〔二〕</a>卽見自心自性真佛　<span class="zhuanming">惠昕</span>本﹑<span class="zhuanming">宗寶</span>本作：「自見本心，自成佛道。」<span class="zhuanming">契嵩</span>本作：「自見本心，自成佛性。」「自成佛性」，欠通。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="746">〔三〕</a>正見之人佛則過　「之」原本作「知」，<span class="zhuanming">惠昕</span>等三本均作「正見之時佛在堂」，較通。「佛則過」，很不通。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="747">〔四〕</a>正見忽除三毒心　<span class="zhuanming">惠昕</span>等三本均作「正見自除三毒心」，較通。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="748">〔五〕</a>若向身中覓自身　<span class="zhuanming">惠昕</span>等三本均作「若向性中能自見」，意思比較清楚。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="749">〔六〕</a>本從化身生净性　「從」化身「生」净性，不通。「净性」（法性﹑真如）是「本具」的，並非後「生」的。似應作「化身本從净性生」。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="750">〔七〕</a>性使化身行正道　「性使……」，不通。「性」是「無爲法」，怎麽能「使……」。似應作「化身因性行正道」。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="751">〔八〕</a>當來圓滿真無窮　「真無窮」，語意不明。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="752">〔九〕</a>婬性本是清净因　<span class="zhuanming">惠昕</span>等三本均作「淫性本是净性因」。</span> </p><i class="pageTag" onclick="viewPic('ZSK00444-001-L00112','2052896',this);" style="cursor:pointer;"> <span class="song">P112</span></i><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="753">〔一○〕</a>除婬卽無净性身　<span class="zhuanming">惠昕</span>本同。<span class="zhuanming">契嵩</span>本﹑<span class="zhuanming">宗寶</span>本作「除淫卽是净法身」。「净性身」與「净法身」，含義相同，祇是「净法身」比較常見一些。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="754">〔一一〕</a>若能心中自有真　「有」，<span class="zhuanming">鈴木</span>校本據<span class="zhuanming">惠昕</span>等本改作「見」。但從下句「有真卽是成佛因」（<span class="zhuanming">惠昕</span>等三本同）看來，「有」字不錯。人人「心中」本皆具有「真」如﹑佛性，「若能」二字，殊爲不妥。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="755">〔一二〕</a>不於此見大悠悠　<span class="zhuanming">惠昕</span>本作「不作此是大悠悠」。<span class="zhuanming">契嵩</span>本﹑<span class="zhuanming">宗寶</span>本作「不作此見大悠悠」。——以上頌文，鄙俚不堪，名曰<span class="shuming">自性真佛解脱頌</span>，實在低下。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="756">〔一三〕</a>但然寂静　<span class="zhuanming">鈴木</span>校本改「但」爲「坦」。<span class="shuming">中國禪宗史</span>則「然」字作「能」——「但能（原作「然」）寂静，卽是大道。」（頁二二五）與「卽是大道」聯繫起來看，則「但能」似較「坦然」更貼切些。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="757">〔一四〕</a>……吾住無益　<span class="zhuanming">契嵩</span>本﹑<span class="zhuanming">宗寶</span>本，此下增加：「復説偈曰：</span> </p><p> <span class="font12 zhu">『兀兀不修善，騰騰不造惡，寂寂斷見聞，蕩蕩心無著。』</span> </p><p> <span class="font12 zhu">師説偈已，……」</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="758">〔一五〕</a>大師云此語已　<span class="zhuanming">惠昕</span>本作「大師言訖」。<span class="zhuanming">契嵩</span>本﹑<span class="zhuanming">宗寶</span>本作「師説偈已」。<span class="zhuanming">鈴木</span>校本改「云」爲「言」，實則不如改「云」爲「説」。</span> </p></div></div></div>
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校釋
<div class="wlghyzd_wzb_18"><div id="FCdiv1155866" key="1155866"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 壇經校釋 &gt; （五四） &gt; 校釋 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1155867" key="1155867"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-L00113','2052897',this);" style="cursor:pointer;"> <span class="song">P113</span></i><p class="font14" id="ZSK00444-001-BT0000118">校釋</p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="760">〔一〕</a>……至今供養　這第「五四」節，分明是後來加進<span class="shuming">壇經</span>的。</span> </p></div></div></div>
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校釋
<div class="wlghyzd_wzb_18"><div id="FCdiv1155869" key="1155869"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 壇經校釋 &gt; （五五） &gt; 校釋 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1155870" key="1155870"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-L00113','2052898',this);" style="cursor:pointer;"> <span class="song">P113</span></i><p class="font14" id="ZSK00444-001-BT0000120">校釋</p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="762">〔一〕</a>此<span class="shuming">壇經</span>，……付門人<span class="zhuanming">悟真</span>　<span class="zhuanming">惠昕</span>本作：「（五六）洎乎<span class="zhuanming">法海上座</span>無常，以此<span class="shuming">壇經</span>付囑<span class="zhuanming">志道</span>，<span class="zhuanming">志道</span>付<span class="zhuanming">彼岸</span>，<span class="zhuanming">彼岸</span>付<span class="zhuanming">悟真</span>，<span class="zhuanming">悟真</span>付<span class="zhuanming">圓會</span>。」<span class="zhuanming">契嵩</span>本﹑<span class="zhuanming">宗寶</span>本，均未及此。<span class="zhuanming">胡適</span>在其<span class="shuming">壇經考之二</span>裡，將上述關於<span class="shuming">壇經</span>早期傳承的兩種記載，列表如下：</span> </p><p><img src="http://xuexi.ancientbooks.cn/shuju/u/cms/www/201807/10172644bq2e.jpg" style="					max-height:px;				"/><span class="font12 imgDes"></span></p><p class="weizhi_zhanwei"></p><p> <span class="font12 zhu"><span class="zhuanming">字井伯壽</span>對此也曾有所考證和説明（詳見<span class="shuming">禪宗史研究壇經考</span>）。他的結論是：「關於<span class="shuming">壇經</span>付囑<i class="pageTag" onclick="viewPic('ZSK00444-001-L00114','2052898',this);" style="cursor:pointer;"> <span class="song">P114</span></i>的兩個系統，卽<span class="zhuanming">法海</span>後的<span class="zhuanming">道漈</span>——<span class="zhuanming">悟真</span>相承和<span class="zhuanming">志道</span>——<span class="zhuanming">彼岸</span>——<span class="zhuanming">悟真</span>——<span class="zhuanming">圓會</span>相承，前者是<span class="zhuanming">敦煌</span>本系統，後者是<span class="zhuanming">惠昕</span>本系統。……」</span> </p></div></div></div>
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校釋
<div class="wlghyzd_wzb_18"><div id="FCdiv1155872" key="1155872"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=618957">壇經校釋</a> &gt; 壇經校釋 &gt; （五六） &gt; 校釋 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1155873" key="1155873"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00444-001-L00114','2052899',this);" style="cursor:pointer;"> <span class="song">P114</span></i><p class="font14" id="ZSK00444-001-BT0000122">校釋</p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="764">〔一〕</a>須得上根知　「知」，當作「智」。</span> </p></div></div></div>
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