對北宗禪法的批評
<div class="wlghyzd_wzb_18"><div id="FCdiv1156285" key="1156285"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=494501">神會和尚禪話録</a> &gt; 研究 &gt; 神會及其禪法理論 &gt; 三、神會的禪法理論 &gt; 對北宗禪法的批評 </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="FCdiv1156286" key="1156286"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00268-001-L00222','494559',this);" style="cursor:pointer;"> <span class="song">P222</span></i><p class="font18" id="ZSK00268-001-BT0000117">對北宗禪法的批評</p><p> <span><span class="zhuanming">神會</span>把從<span class="zhuanming">達摩</span>以來到<span class="zhuanming">慧能</span>的禪法稱爲「如來禪」。所謂「如來禪」的提法原出自<span class="shuming">楞伽經</span>（<span class="zhuanming">宋</span>譯）卷二。原文講有四種禪：愚夫所行禪（小乘與外道修，觀人無我）﹑觀察義禪（屬大乘禪，觀人無我與法無我）﹑攀緣如禪（也是大乘禪，體認無相之真如實相）﹑如來禪（大乘最高禪，達到如來境地，體認空﹑無相﹑無願的「三空」，又以普度衆生爲使命）。<a class="zhuhao" href="#443" id="428">〔一四〕</a><span class="zhuanming">慧能</span>弟子之一<span class="zhuanming">玄覺</span>（六六五—七一三）所著<span class="shuming">永嘉證道歌</span>中有云：「頓覺了，如來禪，六度萬行體中圓。」似乎也把此禪的内涵超越於傳統的禪法，認爲此禪具足「六度萬行」。<span class="zhuanming">唐代</span>華嚴宗五祖<span class="zhuanming">宗密</span>（七八○—八四一）以繼承<span class="zhuanming">神會</span>禪法自許，在所著<span class="shuming">禪源諸詮集都序</span>卷一中説「禪則有淺有深，階級殊等」，有外道禪﹑凡夫禪﹑小乘禪﹑大乘禪﹑最上乘禪（亦名如來清<i class="pageTag" onclick="viewPic('ZSK00268-001-L00223','494559',this);" style="cursor:pointer;"> <span class="song">P223</span></i>净禪）。他對後一種禪所作的解釋是：</span> </p><p> <span>若頓悟自心本來清净，元無煩惱，無漏智性本自具足，此心即佛，畢竟無異。依此而修者，是最上乘，亦名如來清净禪，亦名一行三昧，亦名真如三昧。此是一切三昧根本，若能念念修習，自然漸得百千三昧。<span class="zhuanming">達摩</span>門下展轉相傳者，是此禪也。</span> </p><p> <span>可見禪宗所説的「如來禪」雖來自<span class="shuming">楞伽經</span>，但含義已不同。實際上「如來禪」就是<span class="zhuanming">神會</span>反復宣説的頓教無念禪法，主張自修自悟，頓見佛性。<span class="zhuanming">宗密</span>的解釋是基本符合<span class="zhuanming">神會</span>所説的如來禪的原意的。<span class="shuming">歷代法寳記</span>説<span class="zhuanming">神會</span>在<span class="zhuanming">洛陽</span>「破清净禪，立如來禪」。「清净禪」是北宗的禪法，以禪觀過程中要「觀心」（或「看心」）﹑「看净」爲特色。<span class="zhuanming">神會</span>在傳教過程中，在從正面宣傳南宗頓教禪法（所謂「如來禪」）的同時，從反面批評北宗的禪法。</span> </p><p> <span>北宗代表人物<span class="zhuanming">神秀</span>（？—七○六）的禪法可用「觀心看净」四字概括。現存記述他的禪法的<span class="shuming">觀心論</span>認爲「唯觀心一法，總攝諸法」，以三界爲三毒，説一切諸法，唯心所生，強調坐禪觀心，「除三毒」，「净六根」，使佛性顯現。另有記載其禪法的<span class="shuming">大乘無生方便門</span>，着重講坐禪看净，實是觀悟法身﹑實相爲中心的「一行三昧」。其中説：</span> </p><p> <span>一切相，總不得取。所以<span class="shuming">金剛經</span>云：凡所有相皆是虚妄。看心若净，名净心地。莫卷縮身心，舒展身心，放曠遠看，平等看，盡虚空看。</span> </p><p> <span>和〔上〕問言：見何物？</span> </p><i class="pageTag" onclick="viewPic('ZSK00268-001-L00224','494559',this);" style="cursor:pointer;"> <span class="song">P224</span></i><p> <span>子云：一物不見。</span> </p><p> <span>和〔上〕：看净細細看，即用净心眼，無邊無涯際，遠看。……向前遠看，向後遠看，四維上下一時平等看。盡虚空看，長用净心眼看。莫間斷，亦不限多少看，使得身心調，用無障礙。……身心得離念，不見心，心如，心得解脱……虚空無一物，清净無有相，常令不間斷，從此永離障……不見六根相，清净無有相常不間斷，即是佛<a class="zhuhao" href="#444" id="429">〔一五〕</a>。</span> </p><p> <span>早在<span class="zhuanming">慧能</span>時已對這種禪法批評過。<span class="shuming">壇經</span>（<span class="zhuanming">敦煌</span>本）上説：「若言看心，心元是妄，妄如幻故，無所看也。若言看净，人性本净，爲妄念故，蓋覆真如，離妄念，本性净。不見自性本净，起心看净，却生净妄。妄無處所，故知看者却是妄也。净無形相，却立净相。言是功夫，作此見者，障自本性，却被净縛。……看心看净，却是障道因緣。」認爲心﹑净皆空幻無實，起心看心觀净，皆爲妄心所爲，不僅無益於解脱，反而是達到見性覺悟的障礙。</span> </p><p> <span><span class="zhuanming">神會</span>的直接對手是<span class="zhuanming">神秀</span>的弟子<span class="zhuanming">普寂</span>﹑<span class="zhuanming">降魔藏</span>等以及他們的門徒。他們到處「説禪教人」，影響很大，如<span class="shuming">南宗定是非論</span>中説：</span> </p><p> <span><span class="zhuanming">遠法師</span>問：……今日天下諸州近有數百餘人，各立門户，繚亂教人者，從誰下出？</span> </p><p> <span>和上答：從<span class="zhuanming">秀禪師</span>已下出，將有二十餘人説禪教人，並無傳授付囑，得説祇没説；從二十餘人已下，近有數百餘人説禪教人，並無大小，無師資情，共争名利，元無稟承，亂於正法，惑諸學道者。<span class="zhuanming">神會</span>在批評他們没有得到正統「傳授付囑」（主要指無祖傳袈裟爲法信）的同時，對他們的禪法也予以<i class="pageTag" onclick="viewPic('ZSK00268-001-L00225','494559',this);" style="cursor:pointer;"> <span class="song">P225</span></i>批評。</span> </p><p> <span><span class="zhuanming">普寂</span>（六五一—七三九），<span class="shuming">宋高僧傳</span>卷九有傳，從<span class="zhuanming">唐</span><span class="zhuanming">開元</span>二十三年（七三五）奉勅住京師，「時王公大人競來禮謁」，聲望很大。關於他的禪法，<span class="zhuanming">李邕</span><span class="shuming">大照禪師塔銘</span>（<span class="shuming">全唐文</span>卷二六二）稍有介紹，説：</span> </p><p> <span>其始也，攝心一處，息慮萬緣，或刹那便通，或歲月漸證。總明佛體，曾是傳聞；直指法身，自然獲念……。</span> </p><p> <span><span class="zhuanming">東岳</span><span class="zhuanming">降魔藏</span>，也是<span class="zhuanming">神秀</span>弟子，<span class="shuming">宋高僧傳</span>卷八﹑<span class="shuming">景德傳燈録</span>卷四皆有傳。<span class="zhuanming">神秀</span>初見他時説：「汝名<span class="zhuanming">降魔</span>，我此無山精木怪，汝翻作魔耶？」回答説：「有佛有魔。」<span class="zhuanming">神秀</span>説：「汝若是魔，必住不思議境界也。」回答：「是佛亦空，何不思議之有？」後住入<span class="zhuanming">泰山</span>傳禪，信徒很多。</span> </p><p> <span><span class="zhuanming">神會</span>批評北宗禪法時，<span class="zhuanming">崇遠</span>特别提到他們二人的名字，説：</span> </p><p> <span>禪師，<span class="zhuanming">嵩岳</span><span class="zhuanming">普寂禪師</span>﹑<span class="zhuanming">東岳</span><span class="zhuanming">降魔藏禪師</span>，此二大德皆教人坐禪：凝心入定，住心看净，起心外照，攝心内證，指此以爲教門。</span> </p><p> <span>這十六字「教門」的大意是：控制精神，入定觀心看净，雖起心觀想四方上下﹑内外遠近，最後要使「六根」清净，使心中佛性顯現。</span> </p><p> <span>對此，<span class="zhuanming">神會</span>立足於南宗頓教無念禪法從兩方面進行批評。</span> </p><p> <span>第一，用「不二」的理論批評北宗教人控制身心，入定觀照的做法。説這種坐禪方法是「調伏心」（抑制精神）；但又説，如果規定不凝心入定，不住心看净等，又是「愚人法」。主張採取不偏執任何一方<i class="pageTag" onclick="viewPic('ZSK00268-001-L00226','494559',this);" style="cursor:pointer;"> <span class="song">P226</span></i>的不二法門，説：</span> </p><p> <span>離此調伏不調伏二法，即是<span class="zhuanming">能</span>禪師行處。是故經文：心不住内，不住外，是爲宴坐。如此坐者，佛即印可。從上六代已來，皆無有一人凝心入定，住心看净，起心外照，攝心内證。是以不同。（<span class="shuming">南宗定是非論</span>）</span> </p><p> <span>「調伏心」與「不調伏心」﹑「心不住内，〔亦〕不住外，是爲宴坐」，出自<span class="shuming">維摩詰經</span>。該經的<span class="shuming">文殊師利問疾品</span>説：「若住不調伏心是愚人法；若住調伏心是聲聞法。是故菩薩不當住於調伏不調伏心，離此二法是菩薩行……。」「調伏」，意爲調理制伏或抑制，對身心的制約﹑束縛也可解釋爲「調伏」，也是戒律意譯名稱之一。<span class="zhuanming">神會</span>稱北宗控制身心坐禪的方法爲「調伏心」，言下之意是仍没有超出小乘的局限；但又不主張徹底否定坐禪的一切規定，稱此爲「愚人法」。認爲<span class="zhuanming">慧能</span>開創的南宗禪法是離開兩者的任何一方，而取不二中道的立場的禪法。所引<span class="shuming">維摩詰經</span>中的另一段話見<span class="shuming">弟子品</span>，原文載<span class="zhuanming">維摩詰</span>反對<span class="zhuanming">舍利弗</span>在樹下坐禪的修習方法，説：「不必是坐爲宴坐（按，指坐禪）也。夫宴坐者，不於三界現身意是爲宴坐……心不住内，亦不在外，是爲宴坐……不斷煩惱而入湼槃，是爲宴坐……。」意爲禪定不必非採取坐於寂静場所的做法不可，也不必注心一處觀察禪境，佛教修行不必脱離世俗生活。這正是南宗所主張的。北宗禪法以身與心﹑净與染﹑内與外﹑世間與出世間等名相的對立爲前提，然後控制精神「入定」，觀心看净，深入觀想法身實相，斷惡修善，使清净「佛性」顯現，達到覺悟。<span class="zhuanming">神會</span>説：</span> </p><p> <span>今言坐者，念不起爲坐。今言禪者，見本性爲禪。所以不教人坐身住心入定。若指彼教門爲<i class="pageTag" onclick="viewPic('ZSK00268-001-L00227','494559',this);" style="cursor:pointer;"> <span class="song">P227</span></i>是者，<span class="zhuanming">維摩詰</span>不應訶<span class="zhuanming">舍利弗</span>宴坐。（<span class="shuming">南宗定是非論</span>）</span> </p><p> <span>不問坐禪﹑不坐禪，關鍵是能否做到「念不起」（無念）和「見本性」。<span class="zhuanming">神會</span>認爲北宗固守坐禪形式，是「調伏心」，修行重中間「階漸」，而不是「直了見性」，悟「不二」之理的頓悟。</span> </p><p> <span>第二，用「定慧等」﹑「無念」的理論批評北宗的禪法障礙達到覺悟。<span class="zhuanming">神會</span>説：</span> </p><p> <span>諸學道者，心無青黄赤白黑，亦無出入去來﹑遠近前後；亦無作意，亦無不作意（按，「作意」相當於「有意」﹑「起意」）。若得如是者，名爲相應也（按，與「真如」之理相應，即與「佛性」相應）。若有出定入定及一切境界，非論善惡等，皆不離妄心，並有所得；以有所得，並是有爲，全不相應。……</span> </p><p> <span>若有坐者，凝心入定，住心看净，起心外照，攝心内證者，此是障菩提，未與菩提相應，何由可得解脱。解脱菩提若如是，<span class="zhuanming">舍利弗</span>宴坐林間，不應被<span class="zhuanming">維摩詰</span>訶。訶者云：不於三界現身意，是爲宴坐也。但一切時中見無念，不見身相，名爲正定。不見心相，名爲正慧。（<span class="zhuanming">石井</span>本<span class="shuming">問答雜徵義</span>）</span> </p><p> <span>是説修道者應在精神上與真如佛性自然相應，不觀想任何形相，取消任何主觀意向，真正達到「無念」的境地。如北宗那樣規定出定入定，觀心看净等，此皆與真如佛性不相應，「不離妄心」，障礙達到解脱。<span class="zhuanming">神會</span>認爲，只有達到無念，不分别身相﹑心相之時，纔是「正定」，纔有「正慧」。</span> </p><p> <span>南宗重「心」，<span class="zhuanming">神會</span>更重「知」，不僅認爲「定慧等」，而且認爲戒﹑定﹑慧「三學等」。<span class="shuming">壇語</span>中有曰：</span> </p><p> <span>妄心不起名爲戒，無妄心名爲定，知心無妄名爲慧。是名三學等。</span> </p><p> <span>「妄心不起」﹑「無妄心」﹑「知心無妄」，都是「無念」的不同表述。可見，「三學等」是等在「無念」之上，也<i class="pageTag" onclick="viewPic('ZSK00268-001-L00228','494559',this);" style="cursor:pointer;"> <span class="song">P228</span></i>可講等在與「無念」相契合的「知」或「慧」之上。但北宗把戒﹑定﹑慧看作爲彼此相對獨立的三學。戒是「諸惡莫作」，爲防非止惡的規則，此且不説。定﹑慧關係是「先定後慧，以定發慧」，在禪觀修習中顯發智慧。禪觀以内外﹑染净﹑迷悟等的對立面的存在爲前提，然後把心﹑内﹑净置於主導地位，進行觀心看净的自我净化的精神活動。<span class="zhuanming">神會</span>在<span class="shuming">壇語</span>中説：</span> </p><p> <span>本體空寂，從空寂體上起知，善分别世間青黄赤白是慧，不隨分别起是定。祇如「凝心入定」，墮無記空。出定已後，起心分别一切世間有爲，唤此爲慧。經中名爲妄心。此則慧時則無定，定時則無慧。如是解者，皆不離煩惱。「住心看净，起心外照，攝心内證」，非解脱心，亦是法縛心，不中用。……</span> </p><p> <span>一切善惡，總莫思量。不得凝心住，亦不得將心直視心，墮直視住，不中用。不得垂眼向下，便墮眼住，不中用。不得作意攝心，亦不復遠看近看，皆不中用。經云：不觀是菩提，無憶念故，即是自性空寂心。</span> </p><p> <span>前兩句話是説佛性之體上有「知」，從它能分辨世間事物來説是慧；從它對一切無所好惡﹑取捨（無住﹑無念）來説是定。這是南宗的見解。如果修習北宗禪法，「凝心入定」，就要執著非善非惡的「空」（無記空），受到束縛。如果在坐禪之後起心觀察分辨世間一切有生滅變化的事物（有爲法），那麽，這不是「慧」，而是「妄心」的表現。按這種做法，定中便無慧（祇是執取空），慧時便無定，使定慧分離，便達不到解脱。修「住心看净」等，自然無益於解脱。祇有「不觀」﹑「無憶念」（無念），纔是「見性」，達到解脱的<i class="pageTag" onclick="viewPic('ZSK00268-001-L00229','494559',this);" style="cursor:pointer;"> <span class="song">P229</span></i>表現。</span> </p></div></div></div>
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〔南陽和尚問答雜徵義序〕
<div class="wlghyzd_wzb_18"><div id="FCdiv1156289" key="1156289"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=494501">神會和尚禪話録</a> &gt; 正編 &gt; 南陽和尚問答雜徵義 &gt; 一、倫敦本 &gt; 〔南陽和尚問答雜徵義序〕 </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="FCdiv1156290" key="1156290"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00268-001-L00057','494514',this);" style="cursor:pointer;"> <span class="song">P57</span></i><p class="font18" id="ZSK00268-001-BT0000017">〔南陽和尚問答雜徵義序〕<span class="font12 zhu">（殘存後幅）</span></p><p> <span>……教彌法界。南天紹其心契，東國賴爲正宗。法不虚傳，必有所寄。<span class="zhuanming">南陽和尚</span>，斯其盛焉<a class="zhuhao" href="#126" id="117">(一)</a>。稟六代爲先師，居七數爲今教。嚮戀如歸父母，問請淡</span> <span class="font12 xiao">（此字疑有誤？）</span> <span>於王公。明鏡高懸，鬚眉懷醜。海深不測，洪湧澄漪。寳偈妙於貫花，清唱頓於圓果。貴賤雖問，記録多忘。若不集成，恐無遺簡。更訪得者，遂綴於後。勒成一卷，名曰<span class="shuming">問答雜徵義</span>。但簡兄弟，餘無預焉。</span> </p><p> <span class="font12 zhu">前<span class="zhuanming">唐山</span>主簿<span class="zhuanming">劉澄</span>集<a class="zhuhao" href="#127" id="118">(二)</a></span> </p></div></div></div>
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論「知」、「知見」在解脱中的意義
<div class="wlghyzd_wzb_18"><div id="FCdiv1156293" key="1156293"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=494501">神會和尚禪話録</a> &gt; 研究 &gt; 神會及其禪法理論 &gt; 三、神會的禪法理論 &gt; 論「知」、「知見」在解脱中的意義 </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="FCdiv1156294" key="1156294"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00268-001-L00220','494558',this);" style="cursor:pointer;"> <span class="song">P220</span></i><p class="font18" id="ZSK00268-001-BT0000116">論「知」﹑「知見」在解脱中的意義</p><p> <span>重「知」是<span class="zhuanming">神會</span>禪法的重要特點之一。前面引過<span class="zhuanming">神會</span>的話：「知之一字，衆妙之門」（<span class="shuming">禪源諸詮集都序</span>卷二），或謂「知之一字，衆妙之源」（<span class="shuming">中華傳心地禪門師資承襲圖</span>）。<span class="zhuanming">神會</span>初見<span class="zhuanming">慧能</span>，便説：「見即是主。」「知」也就是「見」，或合稱「知見」，也可稱「知解」，其實在不少場合與所謂「靈知之心」﹑「心」﹑「佛<i class="pageTag" onclick="viewPic('ZSK00268-001-L00221','494558',this);" style="cursor:pointer;"> <span class="song">P221</span></i>性」同義（見<span class="shuming">禪源諸詮集都序</span>卷二）。</span> </p><p> <span><span class="zhuanming">神會</span>認爲，要達到頓悟必須修不拘場合和形式的無念禪法，爲此便應有無念相應的「知」或「知見」。那麽，<span class="zhuanming">神會</span>是如何表述這種「知」的呢？<span class="shuming">壇語</span>載：</span> </p><p> <span>心有是非不？答：無。心有去來不？答：無。心有青黄赤白不？答：無。心有住處不？答：心無住處。和上言：心既無住，知心無住不？答：知。知不知？答：知。</span> </p><p> <span>今推到無住處立知……無住心不離知，知不離無，即無住。知心無住，更無餘知。……今推心到無住處便立知，知心空寂，即是用處。<span class="shuming">法華經</span>云：即同如來知見，廣大無邊。……</span> </p><p> <span>經云：當如法説，口説菩提，心無住處；口説菩薩，心唯寂滅；口説解脱，心無繫縛。</span> </p><p> <span>向來指知識無住心，知不知？答：知。</span> </p><p> <span>這裏所説的心無是非，無住處等，都是對「無念」的表述，但心對這種精神境界是知道的。這時的「知見」，便是與「無念」相應或相契合的「知見」。因爲只有做到「無念」纔能解脱，故這種「知見」即等同於「如來知見」。又因爲達到「無念」即意味着做到「定慧等」，「明見佛性」，故又可以把這種「知」或「知見」看做是自身所具有的佛性。</span> </p><p> <span><span class="zhuanming">唐代</span><span class="zhuanming">宗密</span>的<span class="shuming">中華傳心地禪門師資承襲圖</span>在介紹<span class="zhuanming">神會</span>的荷澤宗時説：</span> </p><p> <span>空寂之心，靈知不昧，即此空寂寂知，是前<span class="zhuanming">達摩</span>所傳空寂心也。任迷任悟，心本自知，不藉緣生，不因境起。迷時煩惱亦知，知非煩惱；悟時神變亦知，知非神變。然知之一字，衆妙之源。由<i class="pageTag" onclick="viewPic('ZSK00268-001-L00222','494558',this);" style="cursor:pointer;"> <span class="song">P222</span></i>迷此知，即起我相，計我我所，愛惡自生。……若得善友開示，頓悟空寂之知，知且無念無形，誰爲我相人相……雖備修萬行，唯以無念爲宗。但得無念之心，則愛惡自然淡薄，悲智自然增明，罪業自然斷除，功行自然精進。</span> </p><p> <span>在這裏，「知」顯然就是先天所具有的所謂「佛性」。佛性的一個基本含義就是「菩提種子」（<span class="shuming">大湼槃經</span>卷二十七），意爲覺悟的内在功能，内在依據。「頓悟」就是使這種先天的悟性突然顯發。雖然外在的師友的教示十分重要，但起决定作用的是自悟。如果不求内在覺悟，而執意「起心外求」，此即爲「邪求」。</span> </p><p> <span>從以上介紹可知，<span class="zhuanming">神會</span>對「知」的論述，不過是對佛性論的一種新的發揮。</span> </p></div></div></div>
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一、倫敦本
<div class="wlghyzd_wzb_18"><div id="FCdiv1156297" key="1156297"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=494501">神會和尚禪話録</a> &gt; 正編 &gt; 南陽和尚問答雜徵義 &gt; 一、倫敦本 </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="FCdiv1156290" key="1156290"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00268-001-L00057','494514',this);" style="cursor:pointer;"> <span class="song">P57</span></i><p class="font18" id="ZSK00268-001-BT0000017">〔南陽和尚問答雜徵義序〕<span class="font12 zhu">（殘存後幅）</span></p><p> <span>……教彌法界。南天紹其心契，東國賴爲正宗。法不虚傳，必有所寄。<span class="zhuanming">南陽和尚</span>，斯其盛焉<a class="zhuhao" href="#126" id="117">(一)</a>。稟六代爲先師，居七數爲今教。嚮戀如歸父母，問請淡</span> <span class="font12 xiao">（此字疑有誤？）</span> <span>於王公。明鏡高懸，鬚眉懷醜。海深不測，洪湧澄漪。寳偈妙於貫花，清唱頓於圓果。貴賤雖問，記録多忘。若不集成，恐無遺簡。更訪得者，遂綴於後。勒成一卷，名曰<span class="shuming">問答雜徵義</span>。但簡兄弟，餘無預焉。</span> </p><p> <span class="font12 zhu">前<span class="zhuanming">唐山</span>主簿<span class="zhuanming">劉澄</span>集<a class="zhuhao" href="#127" id="118">(二)</a></span> </p></div></div></div>
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以不修爲修的「無念」禪法
<div class="wlghyzd_wzb_18"><div id="FCdiv1156300" key="1156300"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=494501">神會和尚禪話録</a> &gt; 研究 &gt; 神會及其禪法理論 &gt; 三、神會的禪法理論 &gt; 以不修爲修的「無念」禪法 </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="FCdiv1156301" key="1156301"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00268-001-L00214','494557',this);" style="cursor:pointer;"> <span class="song">P214</span></i><p class="font18" id="ZSK00268-001-BT0000115">以不修爲修的「無念」禪法</p><p> <span>在<span class="zhuanming">神會</span>的禪法體系中，「頓悟」是目的，「無念」是達到這個目的的方法。然而，因爲「頓悟」是「頓見佛性」，「無念」是與所謂真如實相相應（或相契合）的一種精神狀態，故二者又常相通，有時也把達到「無念」的境界當作修行目標。</span> </p><p> <span><span class="zhuanming">神會</span>的無念禪法雖直接繼承<span class="zhuanming">慧能</span>，但又有所發展，主要表現在對「無念」作了十分明確的解釋。<span class="zhuanming">慧能</span>「立無念爲宗」，説「無念法者，見一切法，不著一切法；遍一切處，不著一切處……於六塵中，不離不染，來去自由，自在解脱，名無念行」（<span class="zhuanming">敦煌</span>本<span class="shuming">壇經</span>），已包含寄坐禪修行於日常生活之中的意思。<span class="zhuanming">神會</span>發揮爲：</span> </p><p> <span>云何如如？所謂無念。</span> </p><p> <span>云何無念？所謂不念有無，不念善惡，不念有邊際﹑無邊際，不念有限量﹑無限量。不念菩提，不以菩提爲念。不念湼槃，不以湼槃爲念。是爲無念。是無念者，即是般若波羅蜜。般若波羅蜜<i class="pageTag" onclick="viewPic('ZSK00268-001-L00215','494557',this);" style="cursor:pointer;"> <span class="song">P215</span></i>者，即是一行三昧。</span> </p><p> <span>諸善知識，若在學地（按，達到最高覺悟之前的修行階位）者，心若有念起，即便覺照。起心既滅，覺照自亡，即是無念。是無念者，即無一境界；如有一境界者，即與無念不相應。……</span> </p><p> <span>見無念者，六根無染。見無念者，得向佛知見。見無念者，名爲實相。見無念者，中道第一義諦。見無念者，<span class="zhuanming">恒</span>沙功德一時等備。見無念者，能生一切法。見無念者，能攝一切法。（皆見<span class="shuming">南宗定是非論</span>）</span> </p><p> <span>其中的「有無」﹑「善惡」﹑「有邊際﹑無邊際」……都是人們用來認識世界，對事物作出判斷的常用的概念。要人們「不念有無，不念善惡」，「不念有邊際﹑無邊際」等，就意味着要人們不去認識周圍社會，對任何事物不作肯定或否定的判斷，也不作價值判斷。按照常理，修行者本來是以達到「菩提」（覺悟）﹑「湼槃」（超脱生死）爲目的，但<span class="zhuanming">神會</span>却提出連它們也不應思慮和追求。説做到這些，就是有智慧（般若波羅蜜）的表現，就進入「一行三昧」（深觀法身實相之禪）的至高禪觀境界。<span class="zhuanming">神會</span>還認爲，在「無念」的禪定境界，心中没有任何有形象的觀念（「無一境界」），自然也就無所取捨﹑好惡。達到「無念」（「見無念」），也就是達到最高覺悟。因此，他把達到「無念」和真如（如如）﹑實相﹑第一義諦等同。</span> </p><p> <span>在<span class="shuming">南陽和尚頓教解脱直了性壇語</span>中對「無念」也作了重點闡釋。其中有這樣一段話：</span> </p><p> <span>但不作意，心無有起，是真無念。畢竟〔見〕不離知，知不離見。一切衆生，本來無相。今言相者，並是妄心。心若無相，即是佛心。若作心不起，是識定，亦名法見心自性定。<span class="zhuanming">馬鳴</span>云：若有衆<i class="pageTag" onclick="viewPic('ZSK00268-001-L00216','494557',this);" style="cursor:pointer;"> <span class="song">P216</span></i>生觀無念者，則爲佛智。故今所説般若波羅蜜，從生滅門頓入真如門，更無前照後照，遠看近看，都無此心，乃至七地以前菩薩，都總驀過，唯指佛心，即心是佛。</span> </p><p> <span>這裏所引「<span class="zhuanming">馬鳴</span>云」，是引自傳爲<span class="zhuanming">馬鳴</span>撰的<span class="shuming">大乘起信論</span>。原文是：「若有衆生能觀無念者，則爲向佛智故。」「真如門」﹑「生滅門」也出自此論，原文是「心法有二種門。云何爲二：一者心真如門；二者心生滅門。是二種門，皆各總攝一切法。」所謂「心真如門」被認爲大乘之體；「心生滅門」，是大乘之相﹑用。「心」在這裏被看作是與真如﹑實相﹑法性﹑佛性等等同的概念，從大乘佛教的本體論來講，是相當於本體的概念；從其解脱論來説，被認爲是覺悟解脱的依據。認爲此心有不變﹑隨緣二義，從其非生非滅，離言離相來説，爲真如門；從其隨緣顯現，因果報應來説，爲生滅門，此實指現實的精神世界。認爲此二門不一不異，互不相離。<span class="zhuanming">神會</span>認爲，如果做到心無意向，没有取捨﹑好惡的意願，達到「真無念」的精神境界，斷滅所謂「妄心」，就可使真如之體顯現，「從生滅門頓入真如門」，達到徹底解脱。<span class="zhuanming">神會</span>所説「遠看近看」等，是針對北宗的觀心看净的禪法的，主張不應有所執著，抱着特定目標去坐禪觀想，求證覺悟，只要做到無念，即可超越常規階次，頓悟成佛。</span> </p><p> <span>要做到無念，就要除去妄心。什麽是妄心呢？<span class="zhuanming">神會</span>把妄心分爲兩種：貪愛財色﹑男女等，此爲「粗妄」，意爲粗俗的妄心；在修行中追求出世解脱等，此爲「細妄」，意爲精細的妄心。<span class="shuming">壇語</span>説：</span> </p><p> <span>何者是細妄？心聞説菩提，起心取菩提；聞説湼槃，起心取湼槃；聞説空，起心取空；聞説净，起心取净；聞説定，起心取定，此皆是妄心，亦是法縛，亦是法見。若作此用心，不得解脱，非本自<i class="pageTag" onclick="viewPic('ZSK00268-001-L00217','494557',this);" style="cursor:pointer;"> <span class="song">P217</span></i>寂净心。作住湼槃，被湼槃縛；住净，被净縛；住空，被空縛；住定，被定縛，作此用心，皆是障菩提道。<span class="shuming">般若經</span>云：若心取相，即著我﹑人﹑衆生﹑壽者。離一切相，即名諸佛，離其法相。<span class="shuming">維摩經</span>云：何爲病本？爲有攀緣。云何斷攀緣？以無所得。以無所得故，則無病本。學道不識細妄，如何得離生死大海？</span> </p><p> <span>一句話，有任何修行的意向追求，皆是「細妄」，皆障礙覺悟。按照這樣的邏輯，識别妄心，「除妄心」也應屬於「細妄」的範疇。實際上，<span class="zhuanming">神會</span>的無念禪法理論中一些説法，與現實生活實踐和修行實踐是有矛盾的，因爲無論在日常生活中還是在修行中，取消目的性是不可想象的。人區别於動物的重要標誌之一就是具有社會行爲的預期性﹑目的性。</span> </p><p> <span><span class="zhuanming">神會</span>之所以把「無念」強調得過了頭，無非是要人接受南宗的禪法主張，置修行於自然無爲，寄禪定於日常生活之中。「不作意」取菩提，取湼槃，取净，取定……。可以理解爲自然無爲，任運自在，也可理解爲無所事事的日常生活。</span> </p><p> <span><span class="zhuanming">神會</span>重「知見」（詳後）。他繼承了<span class="zhuanming">慧能</span>的「定慧等」的禪法主張。他不同意傳統禪法和北宗禪法的「先定後慧，以定發慧」的理論，而認爲「定慧不二」。實際是以「見性」之慧（或「知見」）吞没了定，即以不修禪定爲禪定。所謂「今坐者，念不起爲坐；今言禪者，見本性爲禪」（<span class="shuming">南宗定是非論</span>），是把做到「念不起」（無念），「見本性」看做坐禪。所謂無念禪法，從嚴格意義上講就是只要「慧」而無需「定」的。這裏的慧，就是與無念相應的認識。既然如此，修持無念禪法是不需要脱離現實生活的，也没有特定的<i class="pageTag" onclick="viewPic('ZSK00268-001-L00218','494557',this);" style="cursor:pointer;"> <span class="song">P218</span></i>儀規。一個人如果能做到對一切事物「無念」，也就達到了「定慧等」，「明見佛性」。<span class="zhuanming">神會</span>在<span class="shuming">壇語</span>中説：</span> </p><p> <span>今推到無住處立知，作没？</span> </p><p> <span>無住是寂静，寂静體即名爲定。從體上有自然智，能知本寂静體，名爲慧。此是定慧等。經云：寂上起照，此義如是。無住心不離知，知不離無，即無住。知心無住，更無餘知。<span class="shuming">湼槃經</span>云：定多慧少，增長無明；慧多定少，增長邪見；定慧等者，明見佛性。</span> </p><p> <span>「無住」與「無念」爲同一系列用語，雖有「空」的含義，但一般可解釋爲無所執著，無所取捨，<span class="shuming">金剛經</span>講應對一切物質的﹑精神的東西（色受想行識）「無所住」而形成「清浄心」。<span class="zhuanming">神會</span>主張，正確的「知」（知見或智慧）應建立在「無住處」。這種精神境界即爲「寂静」，它的本體是「定」。本體本具「自然智」。這種「自然智」能知道自己的本體，此即爲「慧」。説來説去没有離開「無住」這種精神境界。可見，所謂「定慧等」是等在與「無住」相應的「慧」之上。</span> </p><p> <span><span class="zhuanming">神會</span>還説：</span> </p><p> <span>但自知本體寂静，空無所有，亦無住著，等同虚空，無處不遍，即諸佛真如身。真如是無念之體。以是義故，故立無念爲宗。善見無念者，雖具見聞覺知，而常空寂。即戒定慧學，一時齊等，萬行俱備，即同如來知見，廣大深遠。云何深遠，以不見性，故言深遠。若了見性，即無深遠。（<span class="shuming">壇語</span>）</span> </p><p> <span>與前面的引文對照可以看出，「無住」之心與「真如」等同；「無念」是依據真如之體的。體認「無念」並不是没有正常的感覺和認識（見聞覺知），而是使自己的心靈深處經常與真如之體相應（空寂）。這樣就<i class="pageTag" onclick="viewPic('ZSK00268-001-L00219','494557',this);" style="cursor:pointer;"> <span class="song">P219</span></i>會使戒定慧三學在與真如相應的認識上達到「等同」，此即見性解脱。</span> </p><p> <span><span class="zhuanming">神會</span>在<span class="shuming">壇語</span>中曾對「頓悟解脱」作了這樣的解釋：既善於分别瞭解一切客觀事物和精神現象（一切色﹑聲﹑香﹑味﹑觸﹑法），又不受它們的左右﹑制約，爲其所動，就可在與它們不相脱離的環境中達到頓悟解脱。此即所謂：「如是諸根善分别，是本慧。不隨分别起，是本定。」這也就是在日常生活中做到了「定慧雙修」。</span> </p><p> <span><span class="zhuanming">神會</span>接着説：</span> </p><p> <span>經中「不捨道法而現凡夫事」，種種運爲世間。不於事上生念，是定慧雙修，不相去離。定不異慧，慧不異定，如世間燈光不相去離。即燈之時光家體，即光之時燈家用。即光之時不異燈，即燈之時不異光。即光之時不離燈，即燈之時不離光。即光之時即是燈，即燈之時即是光。定慧亦然。即定之時是慧體，即慧之時是定用。即慧之時不異定，即定之時不異慧。即慧之時即是定，即定之時即是慧。即慧之時無有慧，即定之時無有定。此即定慧雙修，不相去離。後二句者，是<span class="zhuanming">維摩詰</span>默然直入不二法門。（<span class="shuming">壇語</span>）</span> </p><p> <span>引文中引的經文出自<span class="shuming">維摩詰經弟子品第三</span>。原文是：「不必是坐，爲宴坐也……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品，是爲宴坐。不斷煩惱而入湼槃，是爲宴坐。」「宴坐」即坐禪，修禪定。是説禪定没有固定的格式。所謂「不捨道法而現凡夫事」是説修證佛法不脱離世俗的日常生活，如<span class="zhuanming">維摩詰居士</span>「雖處居家，不著三界；示有妻子，常修梵行；現有眷<i class="pageTag" onclick="viewPic('ZSK00268-001-L00220','494557',this);" style="cursor:pointer;"> <span class="song">P220</span></i>屬，常樂遠離……若至博弈戲處，輒以度人；受諸異道，不毁正信；雖明世典，常樂佛法……雖獲俗利，不以喜悦；遊諸四衢，饒益衆生；入治正法，救護一切；入講論處，導以大乘；入諸學堂，誘開童䝉；入諸淫舍，示欲之過；入諸酒肆，能立其志」，在各種不同的場合，從事種種世俗事物，都可以傳法修行，因此，所從事的一切也都可以看作是「宴坐」，即修習禪定。關鍵是「不於事上生念」，即做到無念，就是定慧雙修。在<span class="shuming">六祖壇經</span>中也有以燈光爲喻説明「定慧等」的詞句。既然定慧不異不離，那麽「定」也就不是原來意義上的「定」了，坐禪入定也就無需特定的程式。強調定慧等同，目的是突出與「無念」相應的「智慧」的地位。</span> </p><p> <span>南宗禪法重視<span class="shuming">維摩詰經</span>中所説的「不二法門」（見卷中），目的是縮小在家與出家，世俗世界與彼岸世界的距離。主張修無念頓教禪法，無需脱離現實世界，生活在世俗社會之中「不於事上生念」，就是定慧雙修。衆生雖有迷悟之别，但所據佛性相同，從都有可能達到覺悟來説，可以説是「煩惱即菩提」，衆生即佛。</span> </p></div></div></div>
</>
南陽和尚問答雜徵義
<div class="wlghyzd_wzb_18"><div id="FCdiv1156304" key="1156304"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=494501">神會和尚禪話録</a> &gt; 正編 &gt; 南陽和尚問答雜徵義 </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="FCdiv1156305" key="1156305"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00268-001-L00054','494512',this);" style="cursor:pointer;"> <span class="song">P54</span></i><p class="font20" id="ZSK00268-001-BT0000015">南陽和尚問答雜徵義<span class="font12 zhu"><span class="zhuanming">唐</span><span class="zhuanming">劉澄</span>集</span></p><p> <span class="font12 zhu">編者按：長期以來學術界稱此爲<span class="shuming">神會語録</span>或<span class="shuming">神會録</span>。至今共發現三個<span class="zhuanming">敦煌</span>寫本。</span> </p><p> <span>一九二六年<span class="zhuanming">胡適</span>從<span class="zhuanming">法國</span><span class="zhuanming">巴黎</span><span class="zhuanming">國立圖書館</span>最初發現的寫本編號是P3047，缺首尾。<span class="zhuanming">胡適</span>校訂後發表在<span class="shuming">神會和尚遺集</span>卷一（一九三○年<span class="zhuanming">亞東圖書館</span>版），題爲<span class="shuming">神會語録第一殘卷</span>，在目録中按所記的五十個問答的内容摘引出小標題。因原本開頭部分的每行下部缺字，<span class="zhuanming">胡適</span>校本在這部分下緣畫曲綫表示各行缺字多少的情况。<span class="zhuanming">胡適</span>晚年對此重加校勘，在印本各頁用紅筆註明應修補改動的字句，並用黑筆寫上校釋想法，然而生前未能將此本改校重版。一九六八年<span class="zhuanming">臺灣</span><span class="zhuanming">胡適紀念館</span>再印<span class="shuming">神會和尚遺集</span>時，將<span class="zhuanming">胡適</span>批註過的原書影印出版。此原寫本下簡稱「<span class="zhuanming">巴黎</span>本」，<span class="zhuanming">胡適</span>校本簡稱「<span class="zhuanming">胡</span>本」。</span> </p><p> <span>第二個<span class="zhuanming">敦煌</span>寫本是<span class="zhuanming">日本</span><span class="zhuanming">石井光雄</span>的收藏本。首部缺，大部存，尾部有<span class="zhuanming">菩提達摩</span>至<span class="zhuanming">慧能</span>的六代祖師略傳及<span class="shuming">大乘頓教頌並序</span>，最後題記中有「<span class="zhuanming">唐</span><span class="zhuanming">貞元</span>八年歲在未，沙門<span class="zhuanming">寳珍</span>共判官<span class="zhuanming">趙秀琳</span>於<span class="zhuanming">北庭</span>奉<span class="zhuanming">張大夫</span>處分，命勘訖。其年冬十月廿二日記」。一九三二年<span class="zhuanming">石井光雄</span>將此本影印，題爲<span class="shuming">敦煌出土神會録</span>，附有<span class="zhuanming">鈴木大拙</span>所著<span class="shuming">敦煌出土神會録解説</span>的小册子。一九三四年<span class="zhuanming">鈴木</span>（以<span class="zhuanming">鈴木貞太郎</span>之名）與<span class="zhuanming">公田連太郎</span>合作加以校訂，題爲<span class="shuming">敦煌出土荷澤神會禪師語録</span>，並加上<span class="shuming">解説及目次</span>，由<span class="zhuanming">日本</span><span class="zhuanming">森<i class="pageTag" onclick="viewPic('ZSK00268-001-L00055','494512',this);" style="cursor:pointer;"> <span class="song">P55</span></i>江書店</span>出版。一九六八年<span class="zhuanming">日本</span><span class="zhuanming">岩波書店</span>出版<span class="shuming">鈴木大拙全集</span>第三卷，内收<span class="shuming">禪思想史研究第三</span>，在其「研究文獻」中載有「<span class="zhuanming">石井</span>本」與「<span class="zhuanming">胡</span>本」的對勘本。此校本以下簡稱「<span class="zhuanming">石井</span>本」，有時稱「<span class="zhuanming">鈴木</span>校本」。</span> </p><p> <span>第三個寫本原件在<span class="zhuanming">英國</span><span class="zhuanming">倫敦</span><span class="zhuanming">大英博物館</span>，編號是S6557。首尾皆缺，但首部殘存編者<span class="zhuanming">劉澄</span>的<span class="shuming">序</span>，據此可知原著題目是<span class="shuming">問答雜徵義</span>。此與<span class="zhuanming">日本</span><span class="zhuanming">圓仁</span><span class="shuming">入唐新求聖教目録</span>中的「<span class="shuming">南陽和尚問答雜徵義</span>，<span class="zhuanming">劉澄</span>集」的記録相合。由此即可確定以往發現的兩種<span class="shuming">神會録</span>的原題。一九五七年<span class="zhuanming">日本</span><span class="zhuanming">入矢義高</span>首先發現，即寫信告訴<span class="zhuanming">胡適</span>。<span class="zhuanming">胡適</span>在一九六○年對照「<span class="zhuanming">胡</span>本」與「<span class="zhuanming">石井</span>本」進行校勘，發現除了首十六行又五個字之外，完全與「<span class="zhuanming">石井</span>本」相同，而與「<span class="zhuanming">胡</span>本」也大部分相同。其中「<span class="zhuanming">胡</span>本」所無的小部分都見於<span class="shuming">菩提達摩南宗定是非論</span>。<span class="zhuanming">胡適</span>校本發表於<span class="zhuanming">臺灣</span><span class="shuming">歷史語言研究所集刊</span>外篇第四種<span class="shuming">慶祝董作賓先生六十五歲論文集</span>上册，後又被收入一九六八年出版的影印本<span class="shuming">胡適校敦煌唐寫本神會和尚遺集</span>的附録之中。下簡稱此<span class="zhuanming">倫敦</span>原寫本爲「<span class="zhuanming">倫敦</span>本」，稱<span class="zhuanming">胡適</span>校本爲「<span class="zhuanming">胡</span>新校本」。</span> </p><p> <span>三本共存部分的内容基本相同，但在字句上也有不少出入。據<span class="zhuanming">胡適</span>的考證，三個寫本中最後發現的「<span class="zhuanming">倫敦</span>本」是最早的結集本，原題<span class="shuming">南陽和尚問答雜徵義</span>，有「前<span class="zhuanming">唐山</span>主簿<span class="zhuanming">劉澄</span>」的<span class="shuming">序</span>，結集時間在<span class="zhuanming">唐</span><span class="zhuanming">開元</span>二十年（七三二）<span class="zhuanming">神會</span>在<span class="zhuanming">滑臺</span><span class="zhuanming">大雲寺</span>與北宗僧辯論之後，其中收録有<span class="shuming">南宗定是非論</span>的一小部分材料。其次是最早由<span class="zhuanming">胡適</span>發現的「<span class="zhuanming">巴黎</span>本」，題目已改爲<span class="shuming">南宗荷澤禪師問答雜徵義</span>。「<span class="zhuanming">胡</span>本」中有<span class="shuming">荷澤和尚與拓拔開府書</span>」，已稱「<span class="zhuanming">荷澤和尚</span>」，可爲證明。最後是「<span class="zhuanming">石井</span>本」，當是<span class="zhuanming">神會</span>死後的增定本。</span> </p><i class="pageTag" onclick="viewPic('ZSK00268-001-L00056','494512',this);" style="cursor:pointer;"> <span class="song">P56</span></i><p> <span>本編校本的目的是向讀者提供<span class="zhuanming">神會</span>的基本資料，不擬將三本一一全部編録。下面所編校的三部分是：</span> </p><p> <span>一﹑「<span class="zhuanming">倫敦</span>本」（S6557）。僅取「<span class="zhuanming">胡</span>新校本」首部殘存的<span class="zhuanming">劉澄</span>的<span class="shuming">序文</span>及「<span class="zhuanming">石井</span>本」開頭所缺部分。</span> </p><p> <span>二﹑「<span class="zhuanming">石井</span>本」全部。日本<span class="zhuanming">鈴木大拙</span>﹑<span class="zhuanming">公田連太郎</span>原校，題爲<span class="shuming">敦煌出土荷澤神會禪師語録</span>。本編校本的語録部分取自前述<span class="shuming">禪思想史研究第三</span>所收與「<span class="zhuanming">胡</span>本」對勘的新校本，並參考原校本；六代祖師傳部分取自原校本。</span> </p><p> <span>三﹑「<span class="zhuanming">巴黎</span>本」（P3047）。「<span class="zhuanming">胡</span>校本」原題<span class="shuming">神會和尚遺集</span><span class="shuming">神會語録第一殘卷</span>。此僅取其中爲「<span class="zhuanming">石井</span>本」所缺的部分。仍按「<span class="zhuanming">胡</span>本」所分段落次序，在每一大段前用〔一〕﹑〔二〕等標明。</span> </p><p> <span>本編校本在所收的各校本的基礎上重新加以標點，有的地方重作分段，並對照原寫本復印件和各校本作了校勘。爲表示對原校者所作貢獻的尊重，原校本的註文一律保留，或按原樣置於正文之間，用圓括弧（）小字標出；或用小註註出，並註明本編校者的見解和處理情况。正文中用六角括弧〔〕標出的字句是原校者據文意增補的。凡本編校者增補者，皆加小註説明。本編校者的小註〔一〕﹑〔二〕等，一律置於每一大段之後。各本字句有出入處甚多，此没有採用「集校」方式一一列出它們的異同，而着重就重要的地方和有礙文意的字句進行校勘。凡有改動文句的地方（段﹑標點除外）皆加註説明。</span> </p></div></div></div>
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頓教禪法——所謂「單刀直入，直了見性」
<div class="wlghyzd_wzb_18"><div id="FCdiv1156308" key="1156308"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=494501">神會和尚禪話録</a> &gt; 研究 &gt; 神會及其禪法理論 &gt; 三、神會的禪法理論 &gt; 頓教禪法——所謂「單刀直入，直了見性」 </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="FCdiv1156309" key="1156309"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00268-001-L00211','494556',this);" style="cursor:pointer;"> <span class="song">P211</span></i><p class="font18" id="ZSK00268-001-BT0000114">頓教禪法——所謂「單刀直入，直了見性」</p><p> <span>南宗自稱「頓教法門」﹑「頓教」，主張頓悟，而稱北宗爲漸教，説北宗主張漸悟。<span class="zhuanming">慧能</span>曾説：「何以漸頓？法即一種，見有遲疾，見遲即漸，見疾即頓。法無漸頓，人有利鈍，故名漸頓。」（<span class="zhuanming">敦煌</span>本<span class="shuming">壇經</span>）「見」是見解，在這裏特指「見性」（現性）。「見疾」即如<span class="shuming">壇經</span>上所説的「於自心頓現真如本性」﹑「言下大悟，頓見真如本性」﹑「頓悟菩提，令自本性頓悟」等等。<span class="zhuanming">神會</span>繼承了<span class="zhuanming">慧能</span>的禪法，那麽，他所説的頓悟是什麽意思呢？從現存<span class="zhuanming">神會</span>的文録來看，頓悟就是不經過任何中間環節，直接體認佛性之理，達到覺悟；而要頓悟，則應修持與所謂真如實相（或稱法性﹑佛性）相應的「無念」禪法。</span> </p><p> <span>讓我們結合<span class="zhuanming">神會</span>的原話稍加解釋。<span class="shuming">南宗定是非論</span>説：</span> </p><p> <span><span class="zhuanming">遠法師</span>問：<span class="zhuanming">能禪師</span>已後，有傳授人不？</span> </p><p> <span>答：有。</span> </p><p> <span>又問：傳授者是誰？</span> </p><p> <span>和上答：已後應自知。</span> </p><p> <span><span class="zhuanming">遠法師</span>問：如此教門（按，此指北宗），豈非是佛法，何故不許？</span> </p><p> <span>和上答：此爲頓漸不同，所以不許。我六代大師，一一皆言單刀直入，直了見性，不言階漸。夫學道者須頓見佛性，漸修因緣，不離是生而得解脱。譬如其母，頓生其子，與乳漸養育，其子智慧，<i class="pageTag" onclick="viewPic('ZSK00268-001-L00212','494556',this);" style="cursor:pointer;"> <span class="song">P212</span></i>自然漸漸增長。</span> </p><p> <span><span class="zhuanming">神會</span>實際是以直承<span class="zhuanming">慧能</span>的第七祖自任的，以傳授南宗頓教禪法爲使命。所謂「單刀直入，直了見性，不言階漸」，是對南宗頓教禪法的生動概括。中心是「直了見性」，即使主觀認識與所謂真如佛性直接相應。<span class="zhuanming">神會</span>認爲<span class="zhuanming">普寂</span>的北宗不是<span class="zhuanming">達摩</span>禪法的正統，一是没有傳法袈裟，二是傳佈漸教禪法，因而予以排斥。但<span class="zhuanming">神會</span>並不否認頓悟之後的漸修，如讀經和各種行善修行等。他實際是把「頓見佛性」看做是達到覺悟的標誌，同時要求在此後還要「漸修因緣」，以求在生前達到解脱。</span> </p><p> <span>在<span class="shuming">南陽和尚問答雜徵義</span>也有<span class="zhuanming">神會</span>論頓悟的話。他在回答<span class="zhuanming">志德法師</span>的提問時談到，頓悟如同登「九層之臺」，雖要借「階漸」而上，但並不意味着「向漸中而立漸義」：</span> </p><p> <span>事須理智兼釋，謂之頓悟。並不由階漸，自然是頓悟義。（<span class="zhuanming">倫敦</span>本作：「不由階漸而解，自然故，是頓悟義。」）自心從本已來空寂者，是頓悟。即心無所得者爲頓悟。即心是道爲頓悟。即心無所住爲頓悟。存法悟心，心無所得是頓悟。知一切法是一切法爲頓悟。聞説空不著空，即不取不空，是頓悟。聞説我不著〔我〕，即不取無我，是頓悟。不捨生死而入湼槃，是頓悟。又有經云：有自然智﹑無師智。於理發者向道〔疾，外修者向道〕遲……。</span> </p><p> <span>如<span class="zhuanming">周</span><span class="zhuanming">太公</span>（<span class="zhuanming">姜太公</span><span class="zhuanming">吕尚</span>）﹑<span class="zhuanming">殷</span><span class="zhuanming">傅説</span>，皆竿釣板築，而簡在帝心，起自匹夫，爲頓登台輔，豈不是世間不思議之事。出世不思議者，衆生心中，具足貪愛，無明宛然者，但遇真正善知識，一念相應，便成正覺，豈不是出世不可思議事。又經云：衆生見性成佛道；龍女須臾頓發菩提心，便成正<i class="pageTag" onclick="viewPic('ZSK00268-001-L00213','494556',this);" style="cursor:pointer;"> <span class="song">P213</span></i>覺。……只顯頓門，唯在一念相應，實更不由階漸。相應義也，謂見無念。見無念者，唯了自性。了自性者，謂無所得；以其無所得，即如來禪。（<span class="zhuanming">石井</span>本）</span> </p><p> <span>按<span class="zhuanming">神會</span>的意思，登九層之臺雖要拾級而上，此爲「頓」中而「立漸」，仍相當頓悟之義。這只是個比喻。他認爲佛教中的頓悟不應經過「階漸」。「理智兼釋」是説佛性之理與觀照之智互相消融，會通一體，此即頓悟。其它對頓悟的解釋也都在發揮般若中觀的理論，重要的如「心無所得」﹑「心無所住」﹑「不捨生死而入湼槃」等等，不外是説在現實的日常生活中，無所認證判斷，無所執著，無所追求，自然無爲，就是進入覺悟境界；只要領悟這個道理，就是頓悟。擧世間的事打個比方，<span class="zhuanming">商代</span>的<span class="zhuanming">傅説</span>，<span class="zhuanming">周代</span>的<span class="zhuanming">吕尚</span>，原出身平民匹夫，一旦受到國王賞識，破格頓登台輔高位。這是頓，不是漸。同樣，盡管衆生有貪愛﹑妄念種種煩惱，但因爲本具明浄佛性，一旦遇「真正善知識」指教，便可在「一念」當中了悟自性，達到解脱。這是頓悟，「不由階漸」。這正是「頓門」的「無念」﹑「如來禪」的含義。</span> </p><p> <span>與「頓悟」相聯繫的一個問題是即身能否成佛？前引<span class="zhuanming">神會</span>言論中已有「不離是生而得解脱」的話，在<span class="zhuanming">倫敦</span>本<span class="shuming">問答雜徵義</span>中有這樣一段問答：<span class="zhuanming">中天竺國</span><span class="zhuanming">伽羅蜜多</span>的弟子<span class="zhuanming">康智圓</span>問：「一切衆生皆云修道，未審修道者一生得成佛道不？」<span class="zhuanming">神會</span>回答：「可得。」他又應<span class="zhuanming">智圓</span>之問講如下見解：第一﹑據大乘教理，「恒沙業障，一念消除，性體無生，刹那成道。何况一生而不得也？」第二﹑所謂「修習」佛法，是屬於有生有滅的「無常」之法，既然是無常，本性爲空，故可「不假修習」，「即得成佛」。第三﹑「修道」﹑「佛道」之「道」，其體本空，不可思慮「比量」，也無「智覺照用」，無去無來，非寂静，非動亂，亦無空名，是無相，無<i class="pageTag" onclick="viewPic('ZSK00268-001-L00214','494556',this);" style="cursor:pointer;"> <span class="song">P214</span></i>念，無思的，「道性俱無所得」，故無道可修。第四﹑真正的解脱是做到「三事不生」，即：「心不生即無念，智不生即無知，慧不生即無見」，謂通達此理者即達到解脱。總而言之，<span class="zhuanming">神會</span>之所以講刹那成道或一生成佛，是因爲他主張不必有意修這種或那種佛法，依據般若諸法性空和不二法門，自然無爲，做到無念﹑無知﹑無見，即達到成佛解脱。</span> </p></div></div></div>
</>
二
<div class="wlghyzd_wzb_18"><div id="FCdiv1156312" key="1156312"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=494501">神會和尚禪話録</a> &gt; 正編 &gt; 菩提達摩南宗定是非論 &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="FCdiv1156313" key="1156313"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00268-001-L00024','1381563',this);" style="cursor:pointer;"> <span class="song">P24</span></i><p class="font18" id="ZSK00268-001-BT0000010"><b>二</b></p><p> <span>和上固辭，不〔得〕已</span> <span class="font12 xiao">（原本「不〔得〕已」作「不以」，<span class="zhuanming">巴黎</span>一本作「不已」，從<span class="zhuanming">胡</span>本校）</span> <span>時乃就坐。然明鏡不疲於屢照，清流豈憚於風激？勝負雖則已知，衆請固將難免。和上以無疑慮，此曰「當仁」</span> <span class="font12 xiao">（<span class="zhuanming">巴黎</span>一本此句作「此日當仁」，<span class="zhuanming">胡</span>本作「此日當仁〔不讓〕」。從文意看，以「此曰『當仁』」爲宜）。</span> </p><p> <span><span class="zhuanming">遠法師</span>重問曰：「禪師用心於三賢﹑十聖﹑四果人等，今在何位地<a class="zhuhao" href="#69" id="39">〔一〕</a>？」</span> </p><p> <span>和上答：「在滿足十地位。」</span> </p><p> <span><span class="zhuanming">遠法師</span>言：「初地菩薩分身百佛世界，二地菩薩分身千佛世界，乃至十地菩薩分身無量萬億佛世界。禪師既言在滿足十地位，今日爲現</span> <span class="font12 xiao">（原本「現」作「視」，據<span class="zhuanming">巴黎</span>一﹑三本改）</span> <span>少許神變。<span class="zhuanming">崇遠</span>望此意執見甚深。特爲見悟至玄，所以簡詮如響<a class="zhuhao" href="#70" id="40">〔二〕</a>。」</span> </p><p> <span>和上言：「<span class="shuming">大湼槃經</span>云，<span class="zhuanming">如來</span>在日，只許<span class="zhuanming">純陀</span>心同<span class="zhuanming">如來</span>心，心了<span class="zhuanming">如來</span>常，不許身同<span class="zhuanming">如來</span>身。</span> <span class="font12 xiao">（此非經文）</span> <span>經云：南無</span> <span class="font12 xiao">（原本「無」作「牟」，爲「無」的<span class="zhuanming">梵</span>音）</span> <span><span class="zhuanming">純陀</span>，南無<span class="zhuanming">純陀</span>，身雖凡夫身，心如佛</span> <span class="font12 xiao">（原本「佛」作「來」，此據南本<span class="shuming">湼槃經</span>卷二改。<span class="shuming">經</span>作「雖受人身，心如佛心」）</span> <span>心。<span class="zhuanming">如來</span>在日，尚只許<span class="zhuanming">純陀</span>心了<span class="zhuanming">如來</span>常，不言身證。今日<span class="zhuanming">神會</span>身是凡夫，末法時中分，修得十地法，有何可怪<a class="zhuhao" href="#71" id="41">〔三〕</a>？」</span> </p><p> <span><span class="zhuanming">遠法師</span>默然不言。</span> </p><p> <span>和上問：「<span class="zhuanming">遠法師</span>見佛性不？」</span> </p><i class="pageTag" onclick="viewPic('ZSK00268-001-L00025','1381563',this);" style="cursor:pointer;"> <span class="song">P25</span></i><p> <span><span class="zhuanming">遠法師</span>答言：「不見佛性。」</span> </p><p> <span>和上言：「法師若不見佛性，即不合講<span class="shuming">大般湼槃經</span>。」</span> </p><p> <span><span class="zhuanming">遠法師</span>言：「何故不得講<span class="shuming">大般湼槃經</span>？」</span> </p><p> <span>和上言：「<span class="shuming">師子吼品</span>云：若能思惟解釋<span class="shuming">大般湼槃經</span>義者，當知是人則見佛性。以法師不見佛性，故言不合講<a class="zhuhao" href="#72" id="42">〔四〕</a>。」</span> </p><p> <span><span class="zhuanming">遠法師</span>問：「禪師見佛性不？」</span> </p><p> <span>和上答言：「見。」</span> </p><p> <span><span class="zhuanming">遠法師</span>問：「爲是比量見？爲是現量見？」</span> </p><p> <span>和上答：「比量見。」</span> </p><p> <span>又責〔問〕：「何者是比？何者是量？」</span> </p><p> <span>和上答：「所言比者，比於<span class="zhuanming">純陀</span>。所言量者，量等<span class="zhuanming">純陀</span>。」</span> </p><p> <span><span class="zhuanming">遠法師</span>言：「禪師定見不？」</span> </p><p> <span>和上答：「定見。」</span> </p><p> <span><span class="zhuanming">遠法師</span>問：「作勿生見？」</span> </p><p> <span>和上答：「見無作勿生<a class="zhuhao" href="#73" id="43">〔五〕</a>。」</span> </p><p> <span><span class="zhuanming">遠法師</span>則默然不言。和上見默然不識此言，更不徵問。</span> </p><i class="pageTag" onclick="viewPic('ZSK00268-001-L00026','1381563',this);" style="cursor:pointer;"> <span class="song">P26</span></i><p> <span>和上言：「見在道俗總聽，<span class="zhuanming">神會</span>意欲得法師重問見。<span class="zhuanming">神會</span>三十餘年所學功夫唯在『見』字。法師向來問見，未稱<span class="zhuanming">神會</span>意；<span class="zhuanming">神會</span>答法師見，亦未盡情，更欲得法師重問『見』字<a class="zhuhao" href="#74" id="44">〔六〕</a>。」</span> </p><p> <span>法師言：「<span class="zhuanming">崇遠</span>亦欲得重問禪師：『見』，爲是眼見，爲是耳見，爲是鼻見，爲是身見，爲是心見？」</span> </p><p> <span>和上答：「『見』無如許種。」</span> </p><p> <span><span class="zhuanming">遠法師</span>言：「禪師應同虚空見。」</span> </p><p> <span>和上言：「法師莫謗大乘。經論説虚空無見。」</span> </p><p> <span><span class="zhuanming">遠法師</span>言：「虚空作勿得無見？」</span> </p><p> <span>和上言：「虚空無般若故，致使不言見。」</span> </p><p> <span><span class="zhuanming">遠法師</span>言：「異没時，禪師有見無。」</span> </p><p> <span>和上言：「上至諸佛，下及含識，皆同有見。」</span> </p><p> <span><span class="zhuanming">遠法師</span>言：「何故得有見？」</span> </p><p> <span>和上言：「爲衆生有般若故，致得言見。虚空無般若故，致使不得言見。」</span> </p><p> <span><span class="zhuanming">遠法師</span>言：「般若無知，何故言見？」</span> </p><p> <span>和上言：「般若無知，無事不知，以無事不知故，致使得言見。」</span> </p><p> <span><span class="zhuanming">遠法師</span>杜口無言<a class="zhuhao" href="#75" id="45">〔七〕</a>。</span> </p><p> <span>和上言：「比來法師唤禪師無所知，今日禪師唤法師作無所知。」</span> </p><i class="pageTag" onclick="viewPic('ZSK00268-001-L00027','1381563',this);" style="cursor:pointer;"> <span class="song">P27</span></i><p> <span><span class="zhuanming">遠法師</span>問：「何故唤法師作無所知？」</span> </p><p> <span>和上言：「唯嗟法師不〔知〕定慧等學。」</span> </p><p> <span>又問：「何者是禪師定慧等學？」</span> </p><p> <span>和上答：「言其定者，體不可得；言其慧者，能見不可得體，湛然常寂，有<span class="zhuanming">恒</span>沙之用，故言定慧等學。」</span> </p><p> <span><span class="zhuanming">遠法師</span>問：「禪師既口稱<span class="zhuanming">達摩</span>宗旨，未審此禪門者有相傳付囑，爲是得説只没説？」</span> </p><p> <span>和上答：「從上已來，具有相傳付囑。」</span> </p><p> <span>又問：「相傳付囑已來，經今幾代？」</span> </p><p> <span>和上答：「經今六代。」</span> </p><p> <span><span class="zhuanming">遠法師</span>言：「請爲説六代大德是誰？並叙傳授所由。」</span> </p><p> <span>和上答：「<span class="zhuanming">後魏</span><span class="zhuanming">嵩山</span><span class="zhuanming">少林寺</span>有婆羅門僧，字<span class="zhuanming">菩提達摩</span>，是祖師。<span class="zhuanming">達摩</span>〔在〕<span class="zhuanming">嵩山</span>將袈裟付囑與<span class="zhuanming">可禪師</span>，<span class="zhuanming">北齊</span><span class="zhuanming">可禪師</span>在<span class="zhuanming">𡸣山</span>將袈裟付囑〔與〕<span class="zhuanming">璨禪師</span>，<span class="zhuanming">隋朝</span><span class="zhuanming">璨禪師</span>在<span class="zhuanming">司空山</span>將袈裟付囑與<span class="zhuanming">信禪師</span>，<span class="zhuanming">唐朝</span><span class="zhuanming">信禪師</span>在<span class="zhuanming">雙峰山</span>將袈裟付囑與<span class="zhuanming">忍禪師</span>，<span class="zhuanming">唐朝</span><span class="zhuanming">忍禪師</span>在<span class="zhuanming">東山</span>將袈裟付囑與<span class="zhuanming">能禪師</span>。經今六代。内傳法契，以印證心；外傳袈裟，以定宗旨。從上相傳，一一皆與<span class="zhuanming">達摩</span>袈裟爲信。其袈裟今在<span class="zhuanming">韶州</span>，更不與人。餘物相傳者，即是謬言。又從上已來六代，一代只許一人，終無有二。縱有千萬學徒，亦只許一人承後<a class="zhuhao" href="#76" id="46">〔八〕</a>。」</span> </p><p> <span><span class="zhuanming">遠法師</span>問：「何故一代只許一人承後？」</span> </p><p> <span>和上答：「譬如一國唯有一王；言有二王者，無有是處。譬如一四天下唯有一轉輪王；言有二轉輪<i class="pageTag" onclick="viewPic('ZSK00268-001-L00028','1381563',this);" style="cursor:pointer;"> <span class="song">P28</span></i>王者，無有是處。譬如一世界唯有一佛出世；言有二佛出世者，無有是處。」</span> </p><p> <span><span class="zhuanming">遠法師</span>問：「諸人總不合説禪教化衆生不？」</span> </p><p> <span>和上答：「總不</span> <span class="font12 xiao">（<span class="zhuanming">巴黎</span>三本缺『不』字，<span class="zhuanming">胡</span>本同）</span> <span>合</span> <span class="font12 xiao">（原本『合』作「答」）</span> <span>説禪教化衆生；發起衆生一念善心者，是不可思議。<span class="zhuanming">釋迦如來</span>在日，諸菩薩聲聞等，皆悉説法教化衆生，終無有一人敢稱爲佛者<a class="zhuhao" href="#77" id="47">〔九〕</a>。」</span> </p><p> <span><span class="zhuanming">遠法師</span>問：「禪師既言從上相承至<span class="zhuanming">能禪師</span>，一代只有一人竪立宗旨，開禪師門教人，何故今日天下諸州近有數百餘人，各立門户，繚</span> <span class="font12 xiao">（原本「繚」作「僚」）</span> <span>亂教人者，從誰下出<a class="zhuhao" href="#78" id="48">〔一○〕</a>？」</span> </p><p> <span>和上答：「從<span class="zhuanming">秀禪師</span>已下出。將有二十餘人説禪教人，並無傳授付囑，得説只没説；從二十餘人已下，近有數百餘人説禪教人，並無大小，無師資情，共争名利，元無禀承，亂於正法，惑諸學道者。此滅佛相也。<span class="zhuanming">能禪師</span>是的的相傳付囑人，已下門徒道俗，近有數萬餘人，無有一人敢濫開禪門。縱有一人得付囑者，至今未説<a class="zhuhao" href="#79" id="49">〔一一〕</a>。」</span> </p><p> <span><span class="zhuanming">遠法師</span>問：「世人將<span class="zhuanming">秀禪師</span>〔作〕得道果，不可思議人。今日何故不許<span class="zhuanming">秀禪師</span>充爲六代？」</span> </p><p> <span>和上答：「爲<span class="zhuanming">忍禪師</span>無傳授付囑在<span class="zhuanming">秀禪師</span>處。縱使後得道果，亦不許充爲第六代。何以故？爲<span class="zhuanming">忍禪師</span>無遥授記處，所以不許。」</span> </p><p> <span><span class="zhuanming">遠法師</span>問：「<span class="zhuanming">普寂禪師</span>口稱第七代，復何如？」</span> </p><p> <span>和上答：「今<span class="zhuanming">秀禪師</span>實非的的相傳，尚不許充爲第六代，何况<span class="zhuanming">普寂禪師</span>是<span class="zhuanming">秀禪師</span>門徒，有何承禀充爲第七代？見<span class="zhuanming">中岳</span><span class="zhuanming">普寂禪師</span>﹑<span class="zhuanming">東岳</span><span class="zhuanming">降魔藏禪師</span>，此二大德，口稱<span class="zhuanming">秀禪師</span>是第六代，未審<span class="zhuanming">秀禪師</span>將何爲<i class="pageTag" onclick="viewPic('ZSK00268-001-L00029','1381563',this);" style="cursor:pointer;"> <span class="song">P29</span></i>信，充爲第六代？我<span class="zhuanming">韶州</span>一門，從上已來，排其代數，皆以<span class="zhuanming">達摩</span>袈裟爲信。今<span class="zhuanming">普寂禪師</span>在<span class="zhuanming">嵩山</span>竪碑銘，立七祖堂，修<span class="shuming">法寳紀</span>，排七代數，以何爲信？其付囑佛法，傳授代數，並不干</span> <span class="font12 xiao">（原本「干」作「忓」）</span> <span><span class="zhuanming">秀禪師</span>已下門徒事。何以故？爲無傳授，所以不許<a class="zhuhao" href="#80" id="50">〔一二〕</a>。」</span> </p><p> <span><span class="zhuanming">遠法師</span>問：「<span class="zhuanming">秀禪師</span>爲兩京法主，三帝門師，何故不許充爲六代？」</span> </p><p> <span>和上答：「從<span class="zhuanming">達摩</span>已下至<span class="zhuanming">能和上</span>，六代大師，無有一人爲帝師者。」</span> </p><p> <span><span class="zhuanming">遠法師</span>問：「未審法在衣上，將衣以爲傳法？」</span> </p><p> <span>和上答：「法雖不在衣上，表代代相承，以傳衣爲信，令弘法者得有禀承，學道者得知宗旨，不錯謬故。昔<span class="zhuanming">釋迦如來</span>金襴</span> <span class="font12 xiao">（原本「襴」作「蘭」）</span> <span>袈裟，見在<span class="zhuanming">鷄足山</span>，<span class="zhuanming">迦葉</span>今見持此袈裟，待<span class="zhuanming">彌勒</span>出世，分付此衣，表<span class="zhuanming">釋迦如來</span>傳衣爲信。我六代祖師亦復如是。」</span> </p><p> <span><span class="zhuanming">遠法師</span>問：「未審<span class="zhuanming">能禪師</span>與<span class="zhuanming">秀禪師</span>是同學不？」</span> </p><p> <span>答：「是。」</span> </p><p> <span>又問：「既是同學，教人同不同？」</span> </p><p> <span>答言：「不同」。</span> </p><p> <span>又問：「既是同學，何故不同？」</span> </p><p> <span>答：「今言不同者，爲<span class="zhuanming">秀禪師</span>教人『凝心入定，住心看净，起心外照，攝心内證』。緣此不同。」</span> </p><p> <span><span class="zhuanming">遠法師</span>問：「何故<span class="zhuanming">能禪師</span>不『凝心入定，住心看净，起心外照，攝心内證』？何者是<span class="zhuanming">能禪師</span>行<i class="pageTag" onclick="viewPic('ZSK00268-001-L00030','1381563',this);" style="cursor:pointer;"> <span class="song">P30</span></i>處<a class="zhuhao" href="#81" id="51">〔一三〕</a>？」</span> </p><p> <span>和上答：「此是調伏心。」</span> </p><p> <span><span class="zhuanming">遠法師</span>問：「應不凝心入定，不住心看净，不起心外照，不攝心内證？」</span> </p><p> <span>和上答：「此是愚人法。離此調伏不調伏二法，即是<span class="zhuanming">能禪師</span>行處。是故經云</span> <span class="font12 xiao">（原本「云」作「文」，<span class="zhuanming">巴黎</span>三本同）：</span> <span>心不住内，亦不在外，是爲宴坐。如此坐者，佛即印可。從上六代已來，皆無有一人『凝心入定，住心看净，起心外照，攝心内證』。是以不同<a class="zhuhao" href="#82" id="52">〔一四〕</a>。」</span> </p><p> <span><span class="zhuanming">遠法師</span>問：「<span class="zhuanming">能禪師</span>已後，有傳授人不<a class="zhuhao" href="#83" id="53">〔一五〕</a>？」</span> </p><p> <span>答：「有。」</span> </p><p> <span>又問：「傳授者是誰？」</span> </p><p> <span>和上答：「已後應自知。」</span> </p><p> <span><span class="zhuanming">遠法師</span>問：「如此教門，豈非是佛法？何故不許？」</span> </p><p> <span>和上答：「皆爲頓漸不同，所以不許。我六代大師，一一皆言『單刀直入，直了見性』，不言階漸。夫學道者須頓見佛性，漸修因緣，不離是生而得解脱。譬如其母，頓生其子，與乳漸養育，其子智慧，自然增長。頓悟見佛性者，亦復如是，智慧自然漸漸增長。所以不許。」</span> </p><p> <span><span class="zhuanming">遠法師</span>問禪師</span> <span class="font12 xiao">（「禪師」二字，<span class="zhuanming">巴黎</span>二本無）：</span> <span>「<span class="zhuanming">嵩岳</span><span class="zhuanming">普寂禪師</span>﹑<span class="zhuanming">東岳</span><span class="zhuanming">降魔藏禪師</span>，此二大德皆教人坐禪，『凝心入定，住心看净，起心外照，攝心内證』，指此以爲教門</span> <span class="font12 xiao">（原本「指此」前有「指此内證」四字，當爲衍文）。</span> <span>禪師今<i class="pageTag" onclick="viewPic('ZSK00268-001-L00031','1381563',this);" style="cursor:pointer;"> <span class="song">P31</span></i>日何故説禪不教人坐，不教人『凝心入定，住心看净，起心外照，攝心内證』？何名坐禪？」</span> </p><p> <span>和上答：「若教人坐，『凝心入定，住心看净，起心外照，攝心内證』者，此障菩提。今言</span> <span class="font12 xiao">（原本缺「言」字，據<span class="zhuanming">巴黎</span>二本補）</span> <span>坐者，念不起爲坐；今言禪者，見本性爲禪。所以不教人坐身住心入定。若指彼教門爲是者，<span class="zhuanming">維摩詰</span>不應訶<span class="zhuanming">舍利弗</span>宴坐。」</span> </p><p> <span><span class="zhuanming">遠法師</span>問曰：「何故不許<span class="zhuanming">普寂禪師</span>稱爲南宗？」</span> </p><p> <span>和上答：「爲<span class="zhuanming">秀和上</span>在日</span> <span class="font12 xiao">（原本缺「日」字，據<span class="zhuanming">胡</span>本補），</span> <span>天下學道者號此二大師爲『南<span class="zhuanming">能</span>』﹑『北<span class="zhuanming">秀</span>』</span> <span class="font12 xiao">（原本誤寫爲「南<span class="zhuanming">秀</span><span class="zhuanming">能</span>北」，據<span class="zhuanming">胡</span>本校改），</span> <span>天下知聞。因此號，遂有南北兩宗。<span class="zhuanming">普寂禪師</span>實是<span class="zhuanming">玉泉</span>學徒，實不到<span class="zhuanming">韶州</span>，今日妄稱南宗，所以不許。」</span> </p><p> <span><span class="zhuanming">遠法師</span>問：「何故不許<span class="zhuanming">普寂禪師</span>？」</span> </p><p> <span>和上答：「爲<span class="zhuanming">普寂禪師</span>口雖稱南宗，意擬滅南宗。」</span> </p><p> <span><span class="zhuanming">遠法師</span>〔問〕：「何故知意擬滅南宗？」</span> </p><p> <span>和上歎言：「苦哉！苦哉！痛哉！痛哉！不可耳聞，何期</span> <span class="font12 xiao">（原本「期」作「斯」，據<span class="zhuanming">胡</span>本改）</span> <span>眼見。開〔元〕二年中三月内，使<span class="zhuanming">荆州</span>刺客<span class="zhuanming">張行昌</span>詐作僧，取<span class="zhuanming">能和上</span>頭。大師靈質，被害三刀。盛續碑銘<a class="zhuhao" href="#84" id="54">〔一六〕</a>，經磨兩遍。又使門徒<span class="zhuanming">武平一</span>等，磨却<span class="zhuanming">韶州</span>大德碑銘，别造文報，鐫向<span class="zhuanming">能禪師</span>碑，上立<span class="zhuanming">秀禪師</span>爲第六代，師資相授及傳袈裟所由。又今<span class="zhuanming">普寂禪師</span>在<span class="zhuanming">嵩山</span>竪碑銘，立七祖堂，修<span class="shuming">法寳紀</span>，排七代數，不見著<span class="zhuanming">能禪師</span>處。<span class="zhuanming">能禪師</span>是得傳授付囑人，爲人天師。蓋國知聞，即不見著。<span class="zhuanming">如禪師</span>是<span class="zhuanming">秀禪師</span>同學，又非是傳授付囑人，不爲人天<i class="pageTag" onclick="viewPic('ZSK00268-001-L00032','1381563',this);" style="cursor:pointer;"> <span class="song">P32</span></i>師，天下不知聞，有何承禀，充爲六代？<span class="zhuanming">普寂禪師</span>爲<span class="zhuanming">秀和上</span>竪碑銘，立<span class="zhuanming">秀和上</span>爲第六代。今修<span class="shuming">法寳紀</span>，又立<span class="zhuanming">如禪師</span>爲第六代。未審此二大德各立爲第六代，誰是誰非？請<span class="zhuanming">普寂禪師</span>仔細自思量看<a class="zhuhao" href="#85" id="55">〔一七〕</a>。」</span> </p><p> <span><span class="zhuanming">遠法師</span>問：「<span class="zhuanming">普寂禪師</span>開法來數十餘年，何故不早較量，定其宗旨？」</span> </p><p> <span>和上答：「天下學道者皆往决疑，問真宗旨，並</span> <span class="font12 xiao">（原本「並」作「普」，據<span class="zhuanming">胡</span>本改）</span> <span>被<span class="zhuanming">普寂禪師</span>依勢喝</span> <span class="font12 xiao">（原本「喝」作「唱」，<span class="zhuanming">巴黎</span>三本同，<span class="zhuanming">胡</span>本因之。今校爲「喝」字）</span> <span>使門徒拖出。縱有疑者，不敢呈問，未審爲是爲非。昔<span class="zhuanming">釋迦如來</span>在日，他方諸來菩薩及諸聲聞﹑一切諸外道等，詰問<span class="zhuanming">如來</span>，一一</span> <span class="font12 xiao">（原本「一」上衍一「皆」字）</span> <span>皆善具答。我<span class="zhuanming">韶州</span>大師在日，一切人來徵問者，亦一一皆善具答。未審<span class="zhuanming">普寂禪師</span>依何經論，不許借問，誰知是非？<span class="zhuanming">長安</span>三年，<span class="zhuanming">秀和上</span>在京城内登<span class="zhuanming">雲花戒壇</span>上，有<span class="zhuanming">綱律師</span>﹑<span class="zhuanming">大儀律師</span>，於大衆中借問<span class="zhuanming">秀和上</span>：『承聞<span class="zhuanming">達摩</span>有一領袈裟相傳付囑，今</span> <span class="font12 xiao">（原本「今」下有「不」字，<span class="zhuanming">巴黎</span>三本同，據<span class="zhuanming">胡</span>本删）</span> <span>在大禪師處不？』<span class="zhuanming">秀和上</span>云：『<span class="zhuanming">黄梅</span><span class="zhuanming">忍大師</span>傳法袈裟，今見在</span> <span class="font12 xiao">（原本「見在」作「在見」）</span> <span><span class="zhuanming">韶州</span><span class="zhuanming">能禪師</span>處。』<span class="zhuanming">秀和上</span>在日指第六代傳法袈裟在<span class="zhuanming">韶州</span>，口不自稱爲第六代數。今<span class="zhuanming">普寂禪師</span>自稱爲第七代，妄竪<span class="zhuanming">秀和上</span>爲第六代，所以不許。」</span> </p><p> <span>爾時和上</span> <span class="font12 xiao">（此四字據<span class="zhuanming">巴黎</span>二本補）</span> <span>又語<span class="zhuanming">遠法師</span>及諸人等：「莫怪作如此説，見世間教禪者多於學禪者，極其繚亂。恐天魔<span class="zhuanming">波旬</span>及諸外道入在其中，惑諸學道者滅於正法，故如此説。<span class="zhuanming">久視</span>年，<span class="zhuanming">則天</span>召<span class="zhuanming">秀和上</span>入内，臨發之時，所是道俗頂禮和上，借問：『和尚入内去後，所是門徒若爲修道，依止何處？』<span class="zhuanming">秀和上</span>云：『<span class="zhuanming">韶州</span>有大善知識，元是<span class="zhuanming">東山</span><span class="zhuanming">忍大師</span>付囑。佛法盡在彼處。汝等諸人如有不自决了者，向彼决疑，必是不可思議，即知佛法宗旨。』又<span class="zhuanming">普寂禪師</span>同學，<span class="zhuanming">西京</span><span class="zhuanming">清禪寺</span><span class="zhuanming">廣濟</span>，<span class="zhuanming">景龍</span>三年十一月至<span class="zhuanming">韶州</span>，經十餘日，遂<i class="pageTag" onclick="viewPic('ZSK00268-001-L00033','1381563',this);" style="cursor:pointer;"> <span class="song">P33</span></i>於夜半入和上房内，偷所傳袈裟。和上喝</span> <span class="font12 xiao">（原本「喝」作「唱」）</span> <span>出。其夜<span class="zhuanming">惠達師</span>﹑<span class="zhuanming">玄悟師</span>聞和上喝</span> <span class="font12 xiao">（原本「喝」作「唱」）</span> <span>聲，即起看。至和上房外，遂見<span class="zhuanming">廣濟師</span>把<span class="zhuanming">玄悟師</span>手，不遣作聲。其<span class="zhuanming">玄悟</span>與<span class="zhuanming">惠達師</span>入和上房看和上。和上云：『有人入房内伸手取袈裟。』其夜所是南北道俗並至和上房内，借問和上：『入來者是南人北人？』和上云：『唯見有人入來，亦不知是南人北人。』衆人又問：『是僧是俗？』『亦不知是僧是俗。』和上的的知，恐畏有損傷者，遂作此言。和上云：『非但今日，此袈裟在<span class="zhuanming">忍大師</span>處三度被偷。<span class="zhuanming">忍大師</span>言，其袈裟在<span class="zhuanming">信大師</span>處一度被偷。所是偷者，皆偷不得。因此袈裟，南北道俗極甚紛紜，常有刀棒相向。』」</span> </p><p> <span><span class="zhuanming">遠法師</span>問曰：「<span class="zhuanming">普寂禪師</span>名字蓋國，天下知聞，衆口共傳爲不可思議。何故如此苦相非斥？豈不與身命有讎？」</span> </p><p> <span>和上答：「讀此論者，不識論意，謂言非斥。<span class="zhuanming">普寂禪師</span>與南宗有别。我自料簡是非，定其宗旨。我今爲弘揚大乘，建立正法，令一切衆生知聞，豈惜身命！」</span> </p><p> <span><span class="zhuanming">遠法師</span>問曰：「修此論者</span> <span class="font12 xiao">（原本「者」作「有」，據下句文意改）</span> <span>不爲求名利乎？」</span> </p><p> <span>和上答曰：「今修此論者身命尚不惜，豈以名利關心？』</span> </p><p> <span><span class="zhuanming">遠法師</span>問：「<span class="zhuanming">唐國</span><span class="zhuanming">菩提達摩</span>既稱其始，<span class="zhuanming">菩提達摩</span>西國復承誰後，又經幾代？」</span> </p><p> <span>答：「<span class="zhuanming">菩提達摩</span>西國承<span class="zhuanming">僧伽羅叉</span>，<span class="zhuanming">僧伽羅叉</span></span> <span class="font12 xiao">（原本缺「僧伽」二字，據<span class="zhuanming">胡</span>本補）</span> <span>承<span class="zhuanming">須婆蜜</span>，<span class="zhuanming">須婆蜜</span><a class="zhuhao" href="#86" id="56">〔一八〕</a>承<span class="zhuanming">優婆崛</span>，<span class="zhuanming">優婆崛</span>承<span class="zhuanming">舍那婆斯</span>，<span class="zhuanming">舍那婆斯</span>承<span class="zhuanming">末田地</span>，<span class="zhuanming">末田地</span>承<span class="zhuanming">阿難</span>，<span class="zhuanming">阿難</span>承<span class="zhuanming">迦葉</span>，<span class="zhuanming">迦葉</span>承<span class="zhuanming">如來</span>付。<span class="zhuanming">唐國</span>以<span class="zhuanming">菩提達摩</span>而爲首，西國以<span class="zhuanming">菩提達摩</span>爲第八代。西國有<span class="zhuanming">般若蜜多羅</span>承<span class="zhuanming">菩提達摩</span>後；<span class="zhuanming">唐國</span>有<span class="zhuanming">慧可禪師</span>承後。自<i class="pageTag" onclick="viewPic('ZSK00268-001-L00034','1381563',this);" style="cursor:pointer;"> <span class="song">P34</span></i><span class="zhuanming">如來</span>付西國與<span class="zhuanming">唐國</span>，總有十四代。」</span> </p><p> <span><span class="zhuanming">遠法師</span>問：「據何知<span class="zhuanming">菩提達摩</span>在西國爲第八代？」</span> </p><p> <span>答：「據<span class="shuming">禪經·序</span>中具明西國代數。又<span class="zhuanming">可禪師</span>親於<span class="zhuanming">嵩山</span><span class="zhuanming">少林寺</span>問<span class="zhuanming">菩提達摩</span>西國相承者，<span class="zhuanming">菩提達摩</span>答一如</span> <span class="font12 xiao">（原本「如」作「切」，據<span class="zhuanming">胡</span>本改）</span> <span><span class="shuming">禪經·序</span>所説。」</span> </p><p> <span><span class="zhuanming">遠法師</span>問：「西國亦傳衣不？」</span> </p><p> <span>答：「西國不傳衣。」</span> </p><p> <span>問：「西國何故不傳衣？」</span> </p><p> <span>答：「西國爲多是得聖果者，心無矯詐，唯</span> <span class="font12 xiao">（原本缺「唯」字，據<span class="zhuanming">胡</span>本補）</span> <span>傳心契。<span class="zhuanming">漢</span>地多是凡夫，苟求名利，是非相雜，所以傳衣定其宗旨。」</span> </p><p> <span><span class="zhuanming">遠法師</span>問</span> <span class="font12 xiao">（原本缺「問」字，據<span class="zhuanming">胡</span>本補）</span> <span>曰：「禪師修何法，行何行？」</span> </p><p> <span>和上答：「修般若波羅蜜法，行般若波羅蜜行。」</span> </p><p> <span><span class="zhuanming">遠法師</span>問曰：「何故不修餘法，不行餘行，唯獨修般若波羅蜜法，行般若波羅蜜行</span> <span class="font12 xiao">（原本缺「行般若波羅蜜行」七字，據<span class="zhuanming">胡</span>本補）？</span> <span>」</span> </p><p> <span>和上答：「修學般若波羅蜜者，能攝一切法。行般若波羅蜜行，是一切行之根本。</span> </p><p> <span>金剛般若波羅蜜，</span> </p><p> <span>最尊最勝最第一。</span> </p><i class="pageTag" onclick="viewPic('ZSK00268-001-L00035','1381563',this);" style="cursor:pointer;"> <span class="song">P35</span></i><p> <span>無生無</span> <span class="font12 xiao">（原本及<span class="zhuanming">巴黎</span>三本皆缺「無」字，據<span class="zhuanming">巴黎</span>二本補）</span> <span>滅無去來，</span> </p><p> <span>一切諸佛從中出。」</span> </p><p> <span>和上言：「告諸知識，若欲得了達甚深法界，直入一行三昧者，先須誦持<span class="shuming">金剛般若波羅蜜經</span>，修學般若波羅蜜。何以故？誦持<span class="shuming">金剛般若波羅經</span>者，當知是人不從小功德來。譬如帝王生得太子，若同俗例者，無有是處，何以故？爲從最尊最貴處來。誦持<span class="shuming">金剛般若波羅蜜經</span>亦復如是。是故<span class="shuming">金剛般若波羅蜜經</span>云：不於一佛，二佛，三四五佛而種善根，已於無量千萬佛所種諸善根。得聞如是言説章句，一念生信</span> <span class="font12 xiao">（<span class="zhuanming">巴黎</span>三本同此。<span class="zhuanming">胡</span>本據<span class="zhuanming">巴黎</span>二本作「乃至一念生净信者」），</span> <span><span class="zhuanming">如來</span>悉知悉見。何况全得書寫，受持，讀誦，爲人演説。是故<span class="shuming">勝天王般若經</span>云：云何菩薩摩訶薩學般若波羅蜜通達甚深法界？佛告<span class="zhuanming">勝天王</span>言：『大王，即是如實。』『世尊，云何如實？』『大王，即不變異。』『世尊，云何不變異？』『大王，所謂如如。』『世尊，云何如如？』『大王，此可智知，非言能説。何以故？過諸文字，無此無彼，離相無相，遠離思量，過覺觀境，是爲菩薩了達甚深法界。』<span class="shuming">勝天王般若經</span>云：般若波羅蜜，無有一法可爲</span> <span class="font12 xiao">（原本「爲」作「喻」）</span> <span>譬喻<a class="zhuhao" href="#87" id="57">〔一九〕</a>。若善男子﹑善女人信受<span class="shuming">金剛般若波羅蜜經</span>者，所獲功德不可思量。若此功德有色有形者，空界不可容。以般若波羅蜜如實見，名爲證；以智通達，名爲至。假使一切衆生皆住十地，入諸三昧觀<span class="zhuanming">如來</span>，定不能測量<a class="zhuhao" href="#88" id="58">〔二○〕</a>。善知識，必須誦持此經，此經號爲一切諸佛母經，亦是一切諸法祖師。<span class="zhuanming">恒</span>沙三昧八萬四千諸波羅蜜門皆從般若波羅蜜生。必須誦持此經。何以故？般若波羅蜜是一切法之根本。譬如大摩尼寳在於大海之内，大海之内</span> <span class="font12 xiao">（原本缺此四字。<span class="zhuanming">胡</span>本據<span class="zhuanming">巴黎</span>二本補，今從之）</span> <span>所有一切諸寳皆因摩尼寳力而得增長。何<i class="pageTag" onclick="viewPic('ZSK00268-001-L00036','1381563',this);" style="cursor:pointer;"> <span class="song">P36</span></i>以故？是大寳威德力故。修學般若波羅蜜者，亦復如是，一切智慧皆因般若波羅蜜而得增長。若不誦<span class="shuming">般若波羅蜜經</span>者，譬如皇太子捨其父王，於他人處而求得王位者，無有是處。故<span class="shuming">小品經</span>云：復次須菩提，諸經不能至薩婆若。若菩薩捨般若波羅蜜而讀誦之，是菩薩捨本而取枝葉。是故<span class="shuming">勝天王般若經</span>云：佛告<span class="zhuanming">勝天王</span>言：大王，菩薩摩訶薩修學一法通達一切法者，所謂般若波羅蜜。亦號爲一切諸佛秘密藏，亦號爲總持法，亦是大神咒，是大明咒，是無上咒，是無等等咒，能除一切苦，真實不虚。三世諸佛皆因般若波羅蜜多故，得阿耨多羅三藐三菩提。</span> </p><p> <span>是故<span class="shuming">金剛般若波羅蜜經</span>云：舉<span class="zhuanming">恒河</span>中沙，一沙以爲一<span class="zhuanming">恒河</span>，爾許<span class="zhuanming">恒河</span>沙數三千大千世界七寳布施，不如於此經中乃至受持四句偈等，如此功德勝前福德百分不及一，百千萬億分乃至算數譬喻所不能及。</span> </p><p> <span>諸學道者，<span class="shuming">金剛般若波羅蜜經</span>隨所在之處，一切</span> <span class="font12 xiao">（原本缺「切」字，據<span class="zhuanming">胡</span>本補）</span> <span>世間天人﹑阿修羅悉皆供養。何以故？此經在處，處即尊；經在人，人亦貴。何以故？誦持<span class="shuming">金剛般若波羅蜜經</span>者爲能成就最上第一希有之法故。在在處處若有<span class="shuming">金剛般若波羅蜜經</span>卷，一切諸佛恭敬<span class="shuming">般若波羅蜜經</span>卷，如佛</span> <span class="font12 xiao">（此二字據<span class="zhuanming">胡</span>本補）</span> <span>弟子敬佛。何以故？經云：諸佛之師，所謂法也</span> <span class="font12 xiao">（原本「法」上衍「爲」字）。</span> <span>以法常故，諸佛亦常。是故<span class="shuming">金剛般若波羅蜜多經</span>云：初日分以<span class="zhuanming">恒河</span>沙等身命布施，中日分復以<span class="zhuanming">恒河</span>沙等身命布施，後日分亦以<span class="zhuanming">恒河</span>沙等身命布施，如是無量百千萬億劫以身布施，不如聞此經典，信心不違。何况書寫﹑受持﹑讀誦﹑爲人解説。</span> </p><p> <span>是故金剛般若波羅蜜經者</span> <span class="font12 xiao">（各寫本「者」皆作「云」，實際上下文非經文。此從<span class="zhuanming">胡</span>校），</span> <span><span class="zhuanming">如來</span>爲發大乘者説，爲發最<i class="pageTag" onclick="viewPic('ZSK00268-001-L00037','1381563',this);" style="cursor:pointer;"> <span class="song">P37</span></i>上乘者説。何以故？譬如大龍不雨閻浮提。若雨閻浮提，如漂棄葉；若雨於大海，其海不增不減。故若大乘者，若最上乘者，聞説<span class="shuming">金剛般若波羅蜜經</span></span> <span class="font12 xiao">（原本缺「經」字），</span> <span>不驚不怖，不畏不疑者，當知是善男子﹑善女人，從無量久遠劫來常供養無量諸佛及諸菩薩，修學一切善法，今日得聞般若波羅蜜，不生驚疑。</span> </p><p> <span>是故經云：若人滿三千大千世界用一切珍寳造七寳塔高於梵天，不如誦持<span class="shuming">金剛般若波羅蜜經</span>，修學般若波羅蜜；若人教化三千大千世界微塵數衆生盡證須陀洹果，不如誦持<span class="shuming">金剛般若波羅蜜經</span>；若人教化三千大千世界微塵數衆生盡證斯陀含果，不如誦持<span class="shuming">金剛般若波羅蜜經</span>；若人教化三千大千世界微塵數</span> <span class="font12 xiao">（原本缺「數」字，據<span class="zhuanming">胡</span>本補）</span> <span>衆生盡得阿那含果，不如誦持<span class="shuming">金剛般若波羅蜜經</span>；若人教化三千大千世界微塵數衆生盡證阿羅漢果，不如誦持<span class="shuming">金剛般若波羅蜜經</span>；若人教化三千大千世界微塵數衆生盡證辟支佛道，不如誦持<span class="shuming">金剛般若波羅蜜經</span>；若人教化三千大千世界微塵數衆生盡證得十信心，盡證得十住心，盡證得十行心，盡證得十迴向心，不如誦持<span class="shuming">金剛般若波羅蜜經</span>，修學般若波羅蜜<a class="zhuhao" href="#89" id="59">〔二一〕</a>。何以故？是經有不可思議，不可稱量，無有邊不可思議功德，爲能成就諸佛甚深無上智慧故<a class="zhuhao" href="#90" id="60">〔二二〕</a>。故告諸知識，若人犯阿鼻地獄一切極惡重罪，無處懺悔而不能得滅者，必須誦持<span class="shuming">金剛般若波羅蜜經</span>，修學般若波羅蜜，當知是人其罪即滅。何以故？譬如一切雜色之鳥至<span class="zhuanming">須彌山</span>下，皆得與山同共一色<a class="zhuhao" href="#91" id="61">〔二三〕</a>。何以故？是山威德力故。誦持<span class="shuming">金剛般若波羅蜜經</span>威德力故，亦復如是。</span> </p><p> <span>諸知識，誦〔持〕<span class="shuming">金剛般若波羅蜜經</span>而不能得入一行三昧者，爲先世有重罪業障故，必須誦持此經。以此經威德力故，感得世人輕賤，現世輕受；以輕受故，以輕賤故，先世重罪業障即爲消滅。以得消滅<i class="pageTag" onclick="viewPic('ZSK00268-001-L00038','1381563',this);" style="cursor:pointer;"> <span class="song">P38</span></i>故，即得入一行三昧。</span> </p><p> <span>是故<span class="shuming">勝天王般若經</span>云：佛告<span class="zhuanming">文殊師利</span>，若四天下悉爲微塵，爾許塵數諸佛<span class="zhuanming">如來</span>，若有惡人</span> <span class="font12 xiao">（原本缺「人」字，據<span class="zhuanming">胡</span>本補）</span> <span>皆悉殺害，<span class="zhuanming">文殊師利</span>，於汝意云何？是人得罪多不？<span class="zhuanming">文殊師利</span>白佛言：世尊，此罪不可聞，不可計，不可思量。佛告<span class="zhuanming">文殊師利菩薩</span>，若復有人障礙<span class="shuming">金剛般若波羅蜜經</span>，毁謗不信，其罪重彼百分不及一，千分萬分不及一，乃至算數譬喻所不能及<a class="zhuhao" href="#92" id="62">〔二四〕</a>。</span> </p><p> <span>是故<span class="shuming">金剛般若波羅蜜經</span>云：佛自言：我念過去無量阿僧祇劫於<span class="zhuanming">燃燈佛</span>前得值八百四千萬億那由他諸佛及佛弟子<a class="zhuhao" href="#93" id="63">〔二五〕</a>，一一供養承事，無空過者，而不得授菩提記。何以故？爲有所得故。後於<span class="zhuanming">燃燈佛</span>得菩提記者，爲讀誦<span class="shuming">金剛般若波羅蜜經</span>，修學般若波羅蜜，獲無所得，得菩提記，今得成佛，號<span class="zhuanming">釋迦牟尼</span>。若將供養諸佛功德，較量誦持此<span class="shuming">金剛般若波羅蜜經</span>及爲他人説所得功德，百分不及一，百千萬億分，乃至算數譬喻所不能及。</span> </p><p> <span>是故<span class="shuming">勝天王般若經</span>云：大王，譬如四大依虚空立，空更無依。煩惱亦爾，依此法性，法性無依。大王，菩薩摩訶薩學般若波羅蜜，如實觀知。</span> </p><p> <span><span class="shuming">勝天王般若經</span>云：無量阿僧祇三千大千世界微塵，一塵爲一三千大千世界，爾許微塵數三千大千世界滿中七寳，積至<span class="zhuanming">阿迦尼吒天</span>，布施微塵數三千大千世界爾許聖人，功德多不？<span class="zhuanming">文殊師利菩薩</span>言：世尊，前之福德已</span> <span class="font12 xiao">（原本「已」作「以」，據<span class="zhuanming">胡</span>本改）</span> <span>不可思量，况此功德。佛告<span class="zhuanming">文殊師利菩薩</span>，若善男子﹑善女人流通此<span class="shuming">般若波羅蜜經</span>，爲他人宣説，此功德勝彼百分不及一，千萬分不及一，乃至算數譬喻所不能及。是<i class="pageTag" onclick="viewPic('ZSK00268-001-L00039','1381563',this);" style="cursor:pointer;"> <span class="song">P39</span></i>故<span class="shuming">金剛般若波羅蜜經</span>云：<span class="zhuanming">須菩提</span>，若人以滿無量阿僧祇世界七寳持用布施，若有善男子，善女人發菩薩心者誦持此經，爲人演説，其福勝彼。</span> </p><p> <span>云何爲人演説？不取於相。</span> </p><p> <span>云何不</span> <span class="font12 xiao">（原本「不」上有「如」字，據<span class="zhuanming">胡</span>本删）</span> <span>取於相？所謂如如。</span> </p><p> <span>云何如如？所謂無念。</span> </p><p> <span>云何無念？所謂不念有無，不念善惡，不念有邊際﹑無邊際，不念有限量﹑無限量。不念菩提，不以菩提爲念。不念湼槃，不以湼槃爲念。是爲無念。是無念者，即是般若波羅蜜。般若波羅蜜者，即是一行三昧。</span> </p><p> <span>諸知識，若在學地者，心若有念起，即便覺照。起心即滅，覺照自亡，即是無念</span> <span class="font12 xiao">（原本缺「無念」二字，據<span class="zhuanming">胡</span>本補）。</span> <span>是</span> <span class="font12 xiao">（原本缺「是」字，據<span class="zhuanming">胡</span>本補）</span> <span>無念者，即無一境界。如有一境界者，即與無念不相應。故諸知識，如實見者，了達甚深法界，即是一行三昧。</span> </p><p> <span>是故<span class="shuming">小品般若波羅蜜經</span>云：善男子，是爲般若波羅蜜，所謂於諸法無所念。我等住於無念法中，得如是金色身三十二相大光明，不可思議智慧，諸佛無上三昧，無上智慧，盡諸功德邊</span> <span class="font12 xiao">（原本「邊」作「遍」，據<span class="zhuanming">胡</span>本改）。</span> <span>是諸功德，諸佛説之猶不能盡，何况聲聞﹑辟支佛能知？</span> </p><p> <span>見無念者，六根無染。見無念者，得向佛知見。見無念者，名爲實相。見無念者，中道第一義諦。見無念者，<span class="zhuanming">恒</span>沙功德一時等備。見無念者，能生一切法。見無念者，能攝一切法。」</span> </p><i class="pageTag" onclick="viewPic('ZSK00268-001-L00040','1381563',this);" style="cursor:pointer;"> <span class="song">P40</span></i><p> <span>和上於大衆中法座上高聲言：</span> </p><p> <span>「我今能了<span class="zhuanming">如來</span>性，<span class="zhuanming">如來</span>今在我身中。</span> </p><p> <span>我與<span class="zhuanming">如來</span>無差别，<span class="zhuanming">如來</span>即我真如海。</span> </p><p> <span>敬白十方諸佛﹑諸大菩薩摩訶薩﹑一切賢聖，今捨身命修<span class="shuming">頓悟最上乘論</span>者，願一切衆生聞讚歎金剛般若波羅蜜，决定深信，堪任不退故。</span> </p><p> <span>今捨身命，願盡未來劫常讚歎金剛般若波羅蜜。願一切衆生，聞讚歎般若波羅蜜者，即能讀誦受持，堪任不退故。</span> </p><p> <span>今捨身命，願盡未來劫常讚歎金剛般若波羅蜜。願一切衆生聞讚歎般若波羅蜜者，即能决定修行般若波羅蜜，堪任不退故。</span> </p><p> <span>願我盡未來劫常捨身命供養金剛般若波羅蜜，願我堪爲般若波羅蜜主，常爲一切衆生説金剛般若波羅蜜。願一切衆生聞説金剛般若波羅蜜，獲無所得。</span> </p><p> <span>願我盡未來劫爲一切衆生常捨身命守護金剛般若波羅蜜。願一切衆生依般若波羅蜜故，獲無所得，一時成佛。」</span> </p><p> <span>和上問<span class="zhuanming">遠法師</span>言：「曾講<span class="shuming">大般湼槃經</span>不？」</span> </p><p> <span>法師言：「講<span class="shuming">大般湼槃經</span>數十遍。」</span> </p><p> <span>和上言：「一切大小乘經論説，衆生不解脱者，緣有生滅二心。又<span class="shuming">湼槃經</span>云：諸行無常，是生滅法。<i class="pageTag" onclick="viewPic('ZSK00268-001-L00041','1381563',this);" style="cursor:pointer;"> <span class="song">P41</span></i>生滅滅已，寂滅爲樂。未審生之與滅，可滅不可滅？爲是將生滅滅？爲是將滅滅生？爲是生能自滅生？爲是滅能自滅滅？請法師一一具答。」</span> </p><p> <span>法師言：「亦見諸經論作如此説。至於此義，實不能了。禪師若了此義，請爲衆説。」</span> </p><p> <span>和上言：「不辭爲説，恐無解者。」</span> </p><p> <span>法師言：「道俗有一萬餘人</span> <span class="font12 xiao">（原本無「人」字，<span class="zhuanming">巴黎</span>三本同。據<span class="zhuanming">胡</span>本補），</span> <span>可無有一人能解者？」</span> </p><p> <span>和上言：「看見不見。」</span> </p><p> <span>法師言：「見是没？」</span> </p><p> <span>和上言：「果然不見。」</span> </p><p> <span>法師既得此語，結舌無對。非論一已屈詞，抑亦諸徒失志。勝負既分，道俗嗟散焉</span> <span class="font12 xiao">（原本「焉」作「然」）。</span> </p><p> </p><p> <span>和上禪池慧水，引長潤於心源；戒藏慈燈，照圓明於身域。指授不思議法，爲無所爲；稱讚離相法門，説無所説。六念九次，實理心融。三藏五乘，真如體解。故得入講論處，邪幢必摧；定是非端，勝幡恒建。若彼空山谷響，任無起以同聲；明鏡分形，鑒有色而開相。某乙叨陪學侣，濫預門徒，不揆庸虚，敢申愚拙。比年道業，希得却亡。言此法門，息求而得。約無住之理，理上住義宛然。起有見之</span> <span class="font12 xiao">（原本「之」作「斯」，<span class="zhuanming">巴黎</span>三本同。據<span class="zhuanming">胡</span>本校改）</span> <span>法，〔法〕中見心安在？迷樂之日，樂中之苦昔時；悟苦之時，苦中之樂今日。每恨不逢激勵，更叨讚揚，謹録所聞，藏之篋笥。</span> </p><i class="pageTag" onclick="viewPic('ZSK00268-001-L00042','1381563',this);" style="cursor:pointer;"> <span class="song">P42</span></i><p> <span>發心畢竟二不</span> <span class="font12 xiao">（原本缺「不」字，據<span class="zhuanming">胡</span>本補）</span> <span>别，</span> </p><p> <span>如是二心先心難。</span> </p><p> <span>自未得度先度他，</span> </p><p> <span>是故我禮初發心。</span> </p><p> <span>初發已爲天人師，</span> </p><p> <span>勝出聲聞及緣覺。</span> </p><p> <span>如是發心過三界，</span> </p><p> <span>是故得名最無上。</span> </p><p> <span>言<span class="shuming">菩提達摩南宗定是非論</span>者，叙六代大德師師相授，法印相傳，代代相承，本宗無替。自<span class="zhuanming">達摩大師</span>之後，一代只許一人。中間倘有二三，即是謬行佛法。况今天下教禪者無數，學禪者全稀。並無禀承，憑何立教！徒以鷄鳳相誑，蒲脯成欺，飾魚目以充珠，將夜光而爲寳。</span> </p><p> <span>我和上屬正法陵遲之日，邪法繚亂之時，當欲行後醫之本方，棄先醫之乳藥<a class="zhuhao" href="#94" id="64">〔二六〕</a>，重揚真教，息世云云。</span> </p><p> <span>知摸珠者非珠，空尋水月。見學道者非道，徒向寳山。誠弄影而勞形，實揚聲而心響。所以修論，聊欲指南，使大道洽於蒼生，正法流於天下。其論先陳激揚問答之事，使學者辨</span> <span class="font12 xiao">（原本「辨」作「辯」）</span> <span>於真宗，<i class="pageTag" onclick="viewPic('ZSK00268-001-L00043','1381563',this);" style="cursor:pointer;"> <span class="song">P43</span></i>疑者識爲後叙師資傳授之言，斷除疑惑<a class="zhuhao" href="#95" id="65">〔二七〕</a>。審詳其論，不可思議。聞者皆言昔者未聞，見者皆言昔者未見。斯乃宅中寳藏忽示而開，苦海津梁不期而至矣。</span> </p><p> <span>嗚呼，六代傳信，今在<span class="zhuanming">韶州</span>。四輩學徒，空遊<span class="zhuanming">嵩嶺</span>。可謂魚遊於水，布網於高山哉</span> <span class="font12 xiao">（此句原本作「布網上於高上哉」。據<span class="zhuanming">胡</span>本校）。</span> <span>于時有同學相謂曰：「<span class="zhuanming">嵩山</span><span class="zhuanming">寂和上</span>，一</span> <span class="font12 xiao">（原本缺「一」字，據<span class="zhuanming">胡</span>本補）</span> <span>佛出世，帝王之師，天下仰德，四海歸依。何人敢是？何人敢非？」</span> </p><p> <span>又同學中有一長老者答曰：「止。如此之事，非汝所知；如此之事，非汝能及。汝但知貴耳賤目，重古輕今，信識涓流，寧知巨海！我和上承六代之後，付囑分明。又所立宗體與諸家不等。」</span> </p><p> <span>衆人彈指，皆言：「善哉！有何差别？」</span> </p><p> <span>答曰：「更不須子細。」</span> </p><p> <span>和上言教，指授甚深，可以智知，不可以識識。縱使三賢十聖，孰</span> <span class="font12 xiao">（原本「孰」作「熟」）</span> <span>辨</span> <span class="font12 xiao">（原本「辨」作「辯」）</span> <span>淺深？聲聞緣覺莫知涯際。去<span class="zhuanming">開元</span>二十</span> <span class="font12 xiao">（原本「二十」作「十二」，此據序改）</span> <span>年正月十五日共<span class="zhuanming">遠法師</span>論議，心地略開，動氣陵雲，發言驚衆。道俗相謂「<span class="zhuanming">達摩</span>後身」。所是對問宏詞，因即編</span> <span class="font12 xiao">（原本「編」作「誦」，據<span class="zhuanming">胡</span>本改）</span> <span>之爲論。</span> </p><p> <span>論云：「今日設無遮大會，非爲功德，爲天下學〔道〕者定是非，爲天下用心者辨</span> <span class="font12 xiao">（原本「辨」作「辯」）</span> <span>邪正。」</span> </p><p> <span>是非邪正，具載明文，並叙本宗，傳之後代。雖<span class="zhuanming">寂和上</span>在世，普濟羣生<a class="zhuhao" href="#96" id="66">〔二八〕</a>，爲與<span class="zhuanming">曹溪</span>不同，所以南<i class="pageTag" onclick="viewPic('ZSK00268-001-L00044','1381563',this);" style="cursor:pointer;"> <span class="song">P44</span></i>中叙論。今日罕聞是事，喜躍難勝，聊自課虚，以成其讚：</span> </p><p> <span>論之標首，<span class="zhuanming">達摩大師</span>。</span> </p><p> <span>次叙正宗，光讚本枝。</span> </p><p> <span><span class="zhuanming">梁朝</span>興日，<span class="zhuanming">天竺</span>來儀。</span> </p><p> <span>遺言我法，六後陵遲。</span> </p><p> <span>其道玄遠，人莫能知。</span> </p><p> <span>唯我和上，今日行之。</span> </p><p> </p><p> <span>論稱六代，代有一人。</span> </p><p> <span>但以心契，法無有親。</span> </p><p> <span>唯有大事，四海之珍。</span> </p><p> <span>遞相付囑，非不慇懃。</span> </p><p> <span>袈裟表信，息世疑津。</span> </p><p> <span>天下無比，誰與爲鄰。</span> </p><p> </p><p> <span>大乘大論，流行四方。</span> </p><i class="pageTag" onclick="viewPic('ZSK00268-001-L00045','1381563',this);" style="cursor:pointer;"> <span class="song">P45</span></i><p> <span>法幢再建，慧日重光。</span> </p><p> <span>愛河舟楫，苦海津梁。</span> </p><p> <span>聞者見者，得悟真常。</span> </p><p> <span>大道行矣，正教其昌。</span> </p><p> <span>無我無人，善惡不亡。</span> </p><p> </p><p> <span>敬尋斯論，妙理玄通。</span> </p><p> <span>先陳問答，後叙正宗。</span> </p><p> <span>無念能念<a class="zhuhao" href="#97" id="67">〔二九〕</a>，言空不空。</span> </p><p> <span>非色非相，無德無功。</span> </p><p> <span>達人乃見，有緣始逢。</span> </p><p> <span>禪門頓教，諸家不同。</span> </p><p> </p><p> <span>論之興也，<span class="zhuanming">開元</span>二十。</span> </p><p> <span>比日陵遲，今年法立。</span> </p><p> <span>本元清净，非關積習。</span> </p><i class="pageTag" onclick="viewPic('ZSK00268-001-L00046','1381563',this);" style="cursor:pointer;"> <span class="song">P46</span></i><p> <span>彼岸坐登，禪門頓入。</span> </p><p> <span>德超<span class="zhuanming">河</span><span class="zhuanming">洛</span>，芳流京邑。</span> </p><p> <span>朗月孤懸，衆星無及。</span> </p><p> </p><p> <span><span class="shuming">菩提達摩南宗定是非論</span>一卷<a class="zhuhao" href="#98" id="68">〔三○〕</a></span> </p>註          <p> <span class="font12 xiao"><a class="zhuhao" href="#39" id="69">〔一〕</a><span class="zhuanming">巴黎</span>三本（即P2045寫本）從「三賢﹑十聖﹑四果人等」開始，但前部有些段缺字很多，<span class="zhuanming">胡</span>校本作爲<span class="shuming">南宗定是非論</span>的下卷，而將舊校的<span class="zhuanming">巴黎</span>一本（P3047）重校作爲上卷。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#40" id="70">〔二〕</a><span class="zhuanming">巴黎</span>一本到「如」字結束。<span class="zhuanming">胡</span>校本卷一到「所以簡詮如響」結束。「響」字據<span class="zhuanming">巴黎</span>三本補。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#41" id="71">〔三〕</a>本段因<span class="zhuanming">巴黎</span>三本缺字或不清，<span class="zhuanming">胡</span>本缺三十一字。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#42" id="72">〔四〕</a>從「和上問」至此，<span class="zhuanming">胡</span>本缺六十八字。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#43" id="73">〔五〕</a>「見無作勿生」，<span class="zhuanming">胡</span>本缺「見」字。本寫本及<span class="zhuanming">巴黎</span>三本均有「見」字。從意思看應有「見」字。對應「作勿生見」？回答「見無作勿生」。「勿」，相當於「麽」。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#44" id="74">〔六〕</a>因<span class="zhuanming">巴黎</span>三本缺，<span class="zhuanming">胡</span>本「重問『見』」下亦缺「字」字。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#45" id="75">〔七〕</a>從「重問『見』字」至此，<span class="zhuanming">胡</span>本缺一百一十六字。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#46" id="76">〔八〕</a>從「又問相傳付囑」至此，<span class="zhuanming">胡</span>本缺九十六字，致使所述六代傳承世系不完整。</span> </p><i class="pageTag" onclick="viewPic('ZSK00268-001-L00047','1381563',this);" style="cursor:pointer;"> <span class="song">P47</span></i><p> <span class="font12 xiao"><a class="zhuhao" href="#47" id="77">〔九〕</a>本答語，<span class="zhuanming">胡</span>本缺十字。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#48" id="78">〔一○〕</a>本問語，<span class="zhuanming">胡</span>本缺二十八字。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#49" id="79">〔一一〕</a>本答語，<span class="zhuanming">胡</span>本缺二十四字。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#50" id="80">〔一二〕</a>本答語，<span class="zhuanming">胡</span>本缺十九字。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#51" id="81">〔一三〕</a>本問語，<span class="zhuanming">胡</span>本缺十三字。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#52" id="82">〔一四〕</a>從「<span class="zhuanming">能</span>禪師行處」以下至此，<span class="zhuanming">胡</span>本缺三十四字。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#53" id="83">〔一五〕</a><span class="zhuanming">巴黎</span>二本（P3488）從「傳授人不」開始。<span class="zhuanming">胡適</span>一九二六年曾校此本爲<span class="shuming">神會語録第三殘卷</span>。新校時又以此作爲依據之一。此本與<span class="zhuanming">巴黎</span>三本﹑<span class="zhuanming">敦博</span>本相較，似是經過加工，某些文句比較簡略。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#54" id="84">〔一六〕</a><span class="zhuanming">胡</span>本註：「盛續似是撰碑文的人名？」</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#55" id="85">〔一七〕</a><span class="zhuanming">胡</span>本本段缺六字。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#56" id="86">〔一八〕</a>各本皆作「<span class="zhuanming">須婆蜜</span>」，如按<span class="zhuanming">神會</span>所説「據<span class="shuming">禪經序</span>」，則應作「<span class="zhuanming">婆須蜜</span>」。<span class="shuming">禪經</span>即<span class="shuming">達磨多羅禪經</span>，<span class="zhuanming">東晉</span><span class="zhuanming">佛陀跋陀羅</span>譯。此經卷首謂：「佛滅度後，尊者<span class="zhuanming">大迦葉</span>﹑尊者<span class="zhuanming">阿難</span>﹑尊者<span class="zhuanming">末田地</span>﹑尊者<span class="zhuanming">舍那婆斯</span>﹑尊者<span class="zhuanming">優婆崛</span>﹑尊者<span class="zhuanming">婆須蜜</span>﹑尊者<span class="zhuanming">僧伽羅叉</span>﹑尊者<span class="zhuanming">達磨多羅</span>，乃至尊者<span class="zhuanming">不若蜜多羅</span>。諸持法者，以此慧燈，次第傳授。」<span class="zhuanming">神會</span>不僅將「<span class="zhuanming">婆須蜜</span>」誤爲「<span class="zhuanming">須婆蜜</span>」，而且也有意把<span class="zhuanming">菩提達摩</span>説成<span class="zhuanming">達磨多羅</span>。<span class="zhuanming">胡</span>校「<span class="zhuanming">須婆蜜</span>」爲「<span class="zhuanming">婆須蜜</span>」。本編校者認爲，以不改爲宜。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#57" id="87">〔一九〕</a>各本在「了達甚深法界」下皆有「<span class="shuming">勝天王般若經</span>」六字，<span class="zhuanming">胡適</span>以下文不見於<span class="shuming">勝天王經</span>，將此六字删除。實際上，<span class="zhuanming">神會</span>文録中這種情况不少，在引經時或祇引片言隻語，或引述大意，或借題發揮。爲保存原貌，這裏按原寫本保留此六字。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#58" id="88">〔二○〕</a><span class="zhuanming">胡</span>本校爲「入諸三昧觀，<span class="zhuanming">如來</span>定不能測量」，似欠妥當。如云「<span class="zhuanming">如來</span>定不能測量」，則<span class="zhuanming">如來</span>就非萬能的了。「入諸三昧觀<span class="zhuanming">如來</span>」即爲定中觀佛，「般舟三昧」（意爲「佛現前」）﹑「一行三昧」（從觀一佛到觀佛法身）等禪定皆以觀佛（<span class="zhuanming">如來</span>）爲内容。</span> </p><i class="pageTag" onclick="viewPic('ZSK00268-001-L00048','1381563',this);" style="cursor:pointer;"> <span class="song">P48</span></i><p> <span class="font12 xiao"><a class="zhuhao" href="#59" id="89">〔二一〕</a>各本皆有「修學般若波羅蜜」一句，<span class="zhuanming">胡</span>本漏缺。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#60" id="90">〔二二〕</a><span class="zhuanming">巴黎</span>二本至「是經有不可」結束。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#61" id="91">〔二三〕</a><span class="zhuanming">胡</span>本缺「皆得」二字。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#62" id="92">〔二四〕</a>各本「障礙」下均爲「<span class="shuming">金剛般若波羅蜜經</span>」，<span class="zhuanming">胡</span>據<span class="shuming">勝天王經</span>校爲「此修多羅」。今仍按原本。<span class="zhuanming">神會</span>在説法中引經並非原原本本地引，此處爲突出<span class="shuming">金剛經</span>，當是有意把「此修多羅」改爲「<span class="shuming">金剛般若波羅蜜經</span>」的。另「其罪重彼百分不及一，千分萬分不及一」，在表述中意思不明，原意應是障礙和毁謗<span class="shuming">金剛經</span>比惡人殺害佛<span class="zhuanming">如來</span>的罪要重百倍，重千萬倍。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#63" id="93">〔二五〕</a>「八百四千萬」，<span class="zhuanming">胡</span>本校爲「八萬四千萬」。原本不錯，<span class="shuming">金剛般若經</span>（<span class="zhuanming">鳩摩羅什</span>譯本）原文即作「八百四千萬」，故不當改。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#64" id="94">〔二六〕</a>「當欲行後……乳藥」句，<span class="zhuanming">敦博</span>本與<span class="zhuanming">巴黎</span>三本同，<span class="zhuanming">胡適</span>校爲「知欲行後醫之本方，當棄先醫之乳藥」，似不如原文得當，故仍如其舊。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#65" id="95">〔二七〕</a>「其論先陳……斷除疑惑」一段，<span class="zhuanming">胡</span>本據<span class="zhuanming">巴黎</span>三本校作「其論先陳激揚問答之事，使學者辯於疑者。後叙師資傳授之言，斷除疑惑」。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#66" id="96">〔二八〕</a><span class="zhuanming">巴黎</span>三本缺「普」字，<span class="zhuanming">胡</span>本因之。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#67" id="97">〔二九〕</a><span class="zhuanming">巴黎</span>三本此句作「無念無能」，<span class="zhuanming">胡</span>本因之。「無念能念，言空不空」，前後二句相應。「無念無能」中的「無能」，當屬誤筆。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#68" id="98">〔三○〕</a>原本「一卷」下有「寫了」二字，當爲抄論者所寫。</span> </p></div></div></div>
</>
五更轉兩首、五言律詩一首
<div class="wlghyzd_wzb_18"><div id="FCdiv1156316" key="1156316"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=494501">神會和尚禪話録</a> &gt; 正編 &gt; 五更轉兩首、五言律詩一首 </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="FCdiv1156317" key="1156317"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00268-001-L00126','494519',this);" style="cursor:pointer;"> <span class="song">P126</span></i><p class="font20" id="ZSK00268-001-BT0000075">五更轉兩首﹑五言律詩一首</p><p> <span class="font12 zhu">編者按：在<span class="zhuanming">敦煌</span>文書中發現稱作五更轉的曲子詞寫本有多種，其中可確定爲<span class="zhuanming">神會</span>作的有兩種，一是<span class="shuming">荷澤寺神會和尚五更轉</span>，一是<span class="shuming">南宗定邪正五更轉</span>，現存寫本有八九件之多。</span> </p><p> <span>（一）<span class="shuming">荷澤寺神會和尚五更轉</span>。據<span class="zhuanming">胡適</span>一九六○年<span class="shuming">神會和尚語録的第三個敦煌寫本</span>（載<span class="zhuanming">臺灣</span><span class="shuming">歷史語言研究所集刊</span>外編第四種<span class="shuming">慶祝董作賓先生六十五歲論文集</span>上册）之三，<span class="zhuanming">倫敦</span><span class="zhuanming">大英博物院</span>所藏的S6103號殘卷﹑S2679號殘卷，原爲一幅連寫的卷子。前幅抄有<span class="shuming">荷澤和尚五更轉</span>七個黑字題目，右旁有用朱筆加的「寺<span class="zhuanming">神會</span>」三字，合爲<span class="shuming">荷澤寺神會和尚五更轉</span>。但此前幅祇剩前三更，而後幅則接續其它部分。<span class="zhuanming">胡適</span>把此兩幅合併校寫，雖缺二十多個字，但意思還清楚。本書所載<span class="zhuanming">神會</span>的第一首五更轉，即爲<span class="zhuanming">胡</span>校本。</span> </p><p> <span>（二）南<span class="shuming">宗定邪正五更轉</span>。本書發表的是<span class="zhuanming">敦博</span>七七號抄本上的第三個抄件，緊接在<span class="shuming">南陽和尚頓教解脱禪門直了性壇語</span>之後，附在它後面的有五言律詩一首。這首五更轉及所附五言律詩也見於<span class="zhuanming">巴黎</span><span class="zhuanming">國立圖書館</span>所藏的P2045長卷之上。一九五八年<span class="zhuanming">胡適</span>在校寫<span class="shuming">壇語</span>之後，把這首五更轉和所附五言律詩也加以校寫，作爲<span class="shuming">壇語</span>的附録在<span class="shuming">新校定的敦煌寫本神會和尚遺著兩種</span>（<span class="zhuanming">臺灣</span><span class="shuming">歷史語言研究所集刊</span>第二十九本及<span class="zhuanming">胡適紀念館</span>新版<span class="shuming">神會和尚遺集</span>附録）中發表。本書發表的<span class="zhuanming">敦博</span>本<i class="pageTag" onclick="viewPic('ZSK00268-001-L00127','494519',this);" style="cursor:pointer;"> <span class="song">P127</span></i>在校勘中參考了此<span class="zhuanming">巴黎</span>本及<span class="zhuanming">胡適</span>校本。所附録的幾個由<span class="zhuanming">胡適</span>校定的其它五更轉，皆爲異抄本，僅録本文，略去校註。</span> </p></div></div></div>
</>
頓悟無生般若頌
<div class="wlghyzd_wzb_18"><div id="FCdiv1156320" key="1156320"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=494501">神會和尚禪話録</a> &gt; 正編 &gt; 頓悟無生般若頌 </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="FCdiv1156321" key="1156321"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00268-001-L00049','1381564',this);" style="cursor:pointer;"> <span class="song">P49</span></i><p class="font20" id="ZSK00268-001-BT0000012">頓悟無生般若頌</p><p> <span class="font12 zhu">編者按：在<span class="zhuanming">敦煌</span>文獻中發現兩個寫本。一九二六年<span class="zhuanming">胡適</span>在<span class="zhuanming">倫敦</span><span class="zhuanming">大英博物館</span>所發現的抄本編號是S468，題爲<span class="shuming">頓悟無生般若訟</span>一卷，缺首部。<span class="zhuanming">胡適</span>將此卷對照<span class="shuming">景德傳燈録</span>卷三十所載的<span class="shuming">荷澤大師顯宗記</span>進行校補，以<span class="shuming">頓悟無生般若頌</span>爲題，收在<span class="shuming">神會和尚遺集</span>卷四（一九三○年<span class="zhuanming">亞東圖書館</span>版）。他據頌中有禪宗祖師傳衣的説法，在書跋中指出：「傳衣之説，自古無之，到<span class="zhuanming">神會</span>始大倡此説，有他的語録爲證。此頌末段特别説傳衣的重要，似此頌真出於<span class="zhuanming">神會</span>之手。」</span> </p><p> <span><span class="zhuanming">敦煌</span>文獻中另一個寫本是<span class="zhuanming">日本</span><span class="zhuanming">矢吹慶輝</span>一九二五年在<span class="zhuanming">倫敦</span><span class="zhuanming">大英博物館</span>發現的，編號是S296（今編號爲S5619），照片收在一九三○年<span class="zhuanming">岩波書店</span>出版的<span class="shuming">鳴沙餘韻</span>第七十八圖版。此卷有頭而無尾，僅殘存二十行。</span> </p><p> <span>據<span class="zhuanming">胡適</span>晚年研究，以上兩個寫本原是同一<span class="shuming">頓悟無生般若頌</span>前後兩部分。他在一九五八年把兩者重新合併寫定，發表在<span class="zhuanming">臺灣</span><span class="zhuanming">中央研究院</span><span class="shuming">歷史語言研究所集刊</span>二十九本之中。<span class="zhuanming">胡適</span>去世後，此文作爲<span class="shuming">新校定的敦煌寫本神會和尚遺著兩種</span>的「附録」而被收入再版的<span class="shuming">神會和尚遺集</span>的附編之中。</span> </p><p> <span>本編所收即爲<span class="zhuanming">胡適</span>晚年重校本，又據原本（復印件）及<span class="shuming">顯宗記</span>再作校勘。正文之間圓括弧内小字皆是<span class="zhuanming">胡適</span>的校註，六角括弧中的字是<span class="zhuanming">胡適</span>據文意增補的字。凡本編校者所校改或補加的字，<i class="pageTag" onclick="viewPic('ZSK00268-001-L00050','1381564',this);" style="cursor:pointer;"> <span class="song">P50</span></i>皆在文後加註説明。</span> </p><p> </p><p> <span>無念是實相真空，知見是無生般若。〔般若〕照真達俗，真空理事皆如。此爲宗本也。</span> </p><p> <span>夫真如無念，非念想能知。</span> <span class="font12 xiao">（「想」字原作「相」；「知」字原作「之」。<span class="shuming">顯宗記</span>作「真如無念，非想念而能知。」今據校改。）</span> <span>實相無生，豈生<a class="zhuhao" href="#108" id="99">〔一〕</a>心能見？無念念者，〔則〕念總持。無生生者，則生實相。無住而住，常住湼槃。無行而行，能超彼岸。如如不動，動用無窮。念念無求，求常無念。</span> <span class="font12 xiao">（上「求」字原作「來」，從<span class="shuming">顯宗記</span>改）</span> <span>菩提無得，〔得〕佛法身。般若無知，知一切法。即定是慧，即慧無生。無生實相真空，無行能周法界。六度自茲圓滿，道品於是無虧。我法二空，有無雙泯。不到不至，不去不來。體悟三明，心通八解。功成十力<a class="zhuhao" href="#109" id="100">〔二〕</a>，富有七財<a class="zhuhao" href="#110" id="101">〔三〕</a>。</span> <span class="font12 xiao">（「十」字原作「不」，從<span class="shuming">顯宗記</span>改）</span> <span>入不二門，權一乘理。湛然常寂，應用無方。用而無功，空而常鑒。用而</span> <span class="font12 xiao">（此上爲Stein296號殘本，此下爲Stein468號殘本）</span> <span>不有，即是真空。空而不無，便成<a class="zhuhao" href="#111" id="102">〔四〕</a>妙有。〔妙有〕則摩訶般若，真空即清净湼槃。般若通秘微之光，實相達真如之境。般若無照，能照湼槃。湼槃無生，能生般若。湼槃般若，名</span> <span class="font12 xiao">（原作「我」，從<span class="shuming">顯宗記</span>改）</span> <span>異體同，隨義立名，法無定相。湼槃能生般若，〔即名〕具佛法身。</span> <span class="font12 xiao">（原作「湼槃能見般若具佛法僧」，今參考<span class="shuming">顯宗記</span>校改。但<span class="shuming">顯宗記</span>作「真佛法身」，按「具」字也可通，故留備一本。）</span> <span>般若圓照湼槃，故號如來知見。知即知常<a class="zhuhao" href="#112" id="103">〔五〕</a>空寂，見即直見無生。知見分明，不一不異。動寂俱妙，理事皆如。理静</span> <span class="font12 xiao">（原作「净」）</span> <span>處事能通，達事理通無礙。六根無染，定慧之功。相念不生，真如性浄。覺滅<i class="pageTag" onclick="viewPic('ZSK00268-001-L00051','1381564',this);" style="cursor:pointer;"> <span class="song">P51</span></i>心空，一念相應，頓超凡聖。無不能無，有不能有。行住坐卧，心不動摇。一切時中，空無所得。</span> </p><p> <span>三世諸佛，教旨<a class="zhuhao" href="#113" id="104">〔六〕</a>如斯。</span> <span class="font12 xiao">（「斯」字原作「如」，從<span class="shuming">顯宗記</span>改。）</span> <span>菩薩大悲，轉相傳受。至於<span class="zhuanming">達摩</span>，屆此爲初。遞代相傳，於今不絶。所〔傳〕秘教，意在得人。如王髻</span> <span class="font12 xiao">（原作「繫」，從<span class="shuming">顯宗記</span>改）</span> <span>珠，終不妄與。福德智慧，二種莊嚴，解行相應，方能建立。</span> </p><p> <span>衣爲法信，法是衣宗。衣法相傳，更無别付<a class="zhuhao" href="#114" id="105">〔七〕</a>。非衣不弘於法，非法不受於衣。衣是法信之衣，法是無生之法。無生即無虚妄，法是空寂之心<a class="zhuhao" href="#115" id="106">〔八〕</a>。知空寂而了法身，〔了法身〕<a class="zhuhao" href="#116" id="107">〔九〕</a>而真解脱。</span> </p><p> <span><span class="shuming">頓悟無生般若頌</span>一卷</span> </p>註          <p> <span class="font12 xiao"><a class="zhuhao" href="#99" id="108">〔一〕</a><span class="shuming">顯宗記</span>「生」作「色」。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#100" id="109">〔二〕</a><span class="zhuanming">胡</span>本「功成」作「成功」，今據原本及<span class="shuming">顯宗記</span>改。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#101" id="110">〔三〕</a><span class="shuming">顯宗記</span>「財」作「珍」。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#102" id="111">〔四〕</a>「便成」原作「玄知」，不通。據<span class="shuming">顯宗記</span>改。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#103" id="112">〔五〕</a><span class="shuming">顯宗記</span>「知常」作「知心」。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#104" id="113">〔六〕</a>「教旨」原作「教指」，據<span class="shuming">顯宗記</span>改。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#105" id="114">〔七〕</a>「付」，<span class="shuming">顯宗記</span>作「法」。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#106" id="115">〔八〕</a><span class="zhuanming">胡</span>本「心」作「身」，今據原本及<span class="shuming">顯宗記</span>改。</span> </p><i class="pageTag" onclick="viewPic('ZSK00268-001-L00052','1381564',this);" style="cursor:pointer;"> <span class="song">P52</span></i><p> <span class="font12 xiao"><a class="zhuhao" href="#107" id="116">〔九〕</a>「了法身」三字，據<span class="shuming">顯宗記</span>補。</span> </p></div></div></div>
</>
前言
<div class="wlghyzd_wzb_18"><div id="FCdiv1156324" key="1156324"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=494501">神會和尚禪話録</a> &gt; 前言 </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="FCdiv1156325" key="1156325"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00268-001-D00001','1381561',this);" style="cursor:pointer;"> <span class="song">P1</span></i><p class="font20" id="ZSK00268-001-BT0000003"><b>前言</b></p><p> <span><span class="zhuanming">隋</span><span class="zhuanming">唐</span>是<span class="zhuanming">中國</span>封建社會的盛世，政治上相對統一安定，社會經濟和文化高度發達，居於<span class="zhuanming">亞洲</span>乃至世界的先進國家行列。在宗教方面，從<span class="zhuanming">印度</span>傳來的佛教經過六百年的傳播普及，已與<span class="zhuanming">中國</span>傳統文化﹑習俗密切結合，形成了許多富有民族特色的佛教宗派。這不僅標誌着佛教<span class="zhuanming">中國</span>化歷程的基本完成，也標誌着<span class="zhuanming">中國</span>已成爲以大乘佛教爲主要形態的北傳佛教的中心。佛教交流是當時<span class="zhuanming">亞洲</span>各國文化交流的重要環節，<span class="zhuanming">中國</span>佛教源源不斷地傳入<span class="zhuanming">朝鮮</span>﹑<span class="zhuanming">日本</span>，後來發展成爲這些國家的重要的民族宗教。</span> </p><p> <span>在<span class="zhuanming">隋</span><span class="zhuanming">唐</span>的佛教宗派中，天台宗﹑華嚴宗和禪宗最具民族特色，對後世影響也大。其中的禪宗，經過<span class="zhuanming">唐</span>末﹑<span class="zhuanming">五代</span>的發展，至<span class="zhuanming">宋代</span>成爲最盛行的佛教宗派，其勢力和影響遠遠超出其它宗派之上。然而這時大江南北的禪宗，全是屬於<span class="zhuanming">唐</span><span class="zhuanming">慧能</span>（六三八——七一三）創立的南宗系統，曾在以<span class="zhuanming">長安</span>﹑<span class="zhuanming">洛陽</span>兩京爲中心的北方廣大地區流行的北宗，已經湮没無聞了。隨着歲月的流逝，漸漸地連記載北宗禪法和事跡的文獻也消失殆盡。此後大量出現的禪宗語録﹑史書（燈史等），都是南宗的文獻，奉<span class="zhuanming">慧能</span>爲直承從<span class="zhuanming">菩提達摩</span>至<span class="zhuanming">弘忍</span>的嫡傳世系的六祖，以南宗禪法爲禪門正統。在這些文獻中，關於北宗的禪法和歷史，或講得極不充分，或充斥着歪曲﹑僞造的成份。北宗的衰亡，南宗的興起，自然不是一個平静的過程，它們之間是經過激烈鬥争的。如果<span class="zhuanming">中國</span>禪宗史上缺少這一方面的記述，顯然是不完整的。從<span class="zhuanming">宋</span><span class="zhuanming">贊寧</span>的<span class="shuming">宋高僧傳</span>﹑<span class="zhuanming">道原</span>的<span class="shuming">景德傳燈録</span>以及<span class="zhuanming">唐代</span><span class="zhuanming">宗密</span>的有關禪史的記載中，可以看到在南北兩宗鬥争的關鍵時刻，<i class="pageTag" onclick="viewPic('ZSK00268-001-D00002','1381561',this);" style="cursor:pointer;"> <span class="song">P2</span></i><span class="zhuanming">神會</span>（六八四——七五八）起過重要作用，南宗正統地位的確立是與他的積極活動分不開的。但是，長期以來却找不到這方面的詳細資料。</span> </p><p> <span>本世紀初在我國<span class="zhuanming">敦煌</span>發現大量古文書，其中有很大一部分被<span class="zhuanming">英</span>﹑<span class="zhuanming">法</span>等國的所謂「探險家」掠走，分别收藏在<span class="zhuanming">倫敦</span><span class="zhuanming">大英博物館</span>和<span class="zhuanming">巴黎</span><span class="zhuanming">國立圖書館</span>等地，殘存部分由<span class="zhuanming">北京圖書館</span>收藏，也有不少文獻散落民間，有的流散到國外。在這些文書中以手抄佛教文獻最多。二十年代後期，<span class="zhuanming">中</span><span class="zhuanming">日</span>兩國學者從<span class="zhuanming">敦煌</span>寫本中發現大量早期禪宗文獻，其中不僅有久已佚失的北宗禪法和歷史著述，而且發現了成書最早的<span class="zhuanming">唐</span>寫本<span class="shuming">六祖壇經</span>和<span class="zhuanming">神會</span>的<span class="shuming">南宗定是非論</span>等幾種寳貴資料。<span class="zhuanming">敦煌</span>禪籍的發現，推動了國際學術界對早期禪宗的全面研究，開創了禪宗研究的新的歷史時期。回顧七十年來<span class="zhuanming">敦煌</span>禪籍和早期禪宗的研究，確實成果輝煌。</span> </p><p> <span>提到<span class="zhuanming">敦煌</span>文書中的神會遺著和<span class="zhuanming">神會</span>研究，自然使人想到<span class="zhuanming">胡適</span>（一八九一——一九六二）。<span class="zhuanming">胡適</span>是最早在<span class="zhuanming">敦煌</span>遺書中查尋到<span class="zhuanming">神會</span>的著述並校訂發表的學者。一九二六年七月，<span class="zhuanming">胡適</span>與「<span class="zhuanming">中</span><span class="zhuanming">英</span>庚款顧問委員會」的<span class="zhuanming">英</span>方委員<span class="zhuanming">蘇狄爾</span>教授經<span class="zhuanming">莫斯科</span>往<span class="zhuanming">倫敦</span>出席「<span class="zhuanming">中</span><span class="zhuanming">英</span>庚款全體委員會」。會後，<span class="zhuanming">胡適</span>到<span class="zhuanming">大英博物館</span>和<span class="zhuanming">巴黎</span><span class="zhuanming">國立圖書館</span>檢閲<span class="zhuanming">敦煌</span>寫本，發現<span class="zhuanming">神會和尚</span>的語録二萬多字，回國後校寫爲<span class="shuming">神會和尚遺集</span>，一九三○年由<span class="zhuanming">上海</span><span class="zhuanming">亞東圖書館</span>出版。<span class="zhuanming">胡適</span>在此書的<span class="shuming">自序</span>中説：</span> </p><p> <span><span class="zhuanming">民國</span>十三年，我試作<span class="shuming">中國禪學史</span>稿，寫到了<span class="zhuanming">慧能</span>，我已很懷疑了；寫到了<span class="zhuanming">神會</span>，我不能不擱筆了。我在<span class="shuming">宋高僧傳</span>裏發現了<span class="zhuanming">神會</span>和北宗奮鬥的記載，又在<span class="zhuanming">宗密</span>的書裏發現了<span class="zhuanming">貞元</span>十二年敕立<span class="zhuanming">神<i class="pageTag" onclick="viewPic('ZSK00268-001-D00003','1381561',this);" style="cursor:pointer;"> <span class="song">P3</span></i>會</span>爲第七祖的記載，便决心要搜求關於<span class="zhuanming">神會</span>的史料。但<span class="zhuanming">中國</span>和<span class="zhuanming">日本</span>所保存的禪宗材料都不够滿足我的希望。我當時因此得一個感想：今日所存的禪宗材料，至少有百分之八九十是<span class="zhuanming">北宋</span>和尚<span class="zhuanming">道原</span>﹑<span class="zhuanming">贊寧</span>﹑<span class="zhuanming">契嵩</span>以後的材料，往往經過了種種妄改和僞造的手續，故不可深信。我們若要作一部禪宗的信史，必須先搜求<span class="zhuanming">唐朝</span>的原料，必不可輕信<span class="zhuanming">五代</span>以後改造過的材料。</span> </p><p> <span>但是，我們向何處去尋<span class="zhuanming">唐朝</span>的原料呢？當時我假定一個計劃，就是向<span class="zhuanming">敦煌</span>所出的寫本去搜求。<span class="zhuanming">敦煌</span>的寫本，上起<span class="zhuanming">南北朝</span>，下訖<span class="zhuanming">宋</span>初，包括西曆五百年至一千年的材料，正是我要尋求的時代。况且<span class="zhuanming">敦煌</span>在<span class="zhuanming">唐朝</span>並非僻遠的地方，兩京和各地禪宗大師的著作也許會流傳到那邊去。</span> </p><p> <span>恰好<span class="zhuanming">民國</span>十五年我有機會到<span class="zhuanming">歐洲</span>去，便帶了一些參考材料，準備去看<span class="zhuanming">倫敦</span>﹑<span class="zhuanming">巴黎</span>兩地所藏的<span class="zhuanming">敦煌</span>卷子。九月中我在<span class="zhuanming">巴黎</span>發見了三種<span class="zhuanming">神會</span>的語録，十一月中又在<span class="zhuanming">倫敦</span>發見了<span class="zhuanming">神會</span>的<span class="shuming">顯宗記</span>。此外還有一些極重要的禪宗史料。我假定的計劃居然有這樣大的靈驗，已超過我出國之前的最大奢望了。</span> </p><p> <span><span class="zhuanming">胡適</span>依據這些資料，寫了<span class="shuming">荷澤大師神會傳</span>，對<span class="zhuanming">神會</span>的生平和禪法作了考察，充分肯定了他在禪宗史上的地位。<span class="zhuanming">胡適</span>這一研究成果的發表，引起國際學術界特别是<span class="zhuanming">日本</span>學者的注意。他的研究充實了<span class="zhuanming">中國</span>早期禪宗史的内容。他認爲<span class="zhuanming">神會</span>是<span class="shuming">六祖壇經</span>作者的觀點，成爲長期學術界所争議的問題。<span class="zhuanming">胡適</span>是個研究領域很廣濶的學者，文學﹑歷史﹑哲學等學科都涉足研究，著作很多。然而在他從事學術研究過程中，似乎斷斷續續一直從事禪宗的研究，舉其主要成果有：一九二七年<span class="shuming">菩提達摩考</span>，一九三○年<span class="shuming">跋曹<i class="pageTag" onclick="viewPic('ZSK00268-001-D00004','1381561',this);" style="cursor:pointer;"> <span class="song">P4</span></i>溪大師别傳</span>，一九三一年<span class="shuming">楞伽師資記序</span>，一九三四年<span class="shuming">跋日本京都堀川興聖寺藏北宋惠昕本壇經影印</span><span class="shuming">本</span>，一九三五年<span class="shuming">楞伽宗考</span>，此外還有很多手稿和用<span class="zhuanming">英</span>文寫的禪宗論文。到了晚年，一九五八年又據新發現的<span class="zhuanming">敦煌</span>寫本校訂了<span class="shuming">壇語</span>和<span class="shuming">南宗定是非論</span>，一九六○年校訂<span class="shuming">南陽和尚問答雜徵義</span>，並對<span class="zhuanming">神會</span>及有關資料再作研究。<a class="zhuhao" href="#7" id="1">〔一〕</a></span> </p><p> <span>在與<span class="zhuanming">中國</span>隔海相望的<span class="zhuanming">日本</span>，自古佛教就與<span class="zhuanming">中國</span>有着血緣關係，近代以來，兩國學者在佛教研究方面也有密切交往。<span class="zhuanming">矢吹慶輝</span>（一八七九——一九三九）一九二六年從<span class="zhuanming">倫敦</span><span class="zhuanming">大英博物館</span>發現<span class="zhuanming">敦煌</span>本<span class="shuming">六祖壇經</span>，一九二八年在<span class="shuming">大正藏</span>第四十八卷中編入了此書的校訂本，此後又把它的影印本收入<span class="shuming">鳴沙餘韻</span>（一九三○年<span class="zhuanming">岩波書店</span>版），引起人們研究<span class="shuming">壇經</span>和早期禪宗史的極大興趣。<span class="zhuanming">胡適</span><span class="shuming">神會和尚遺集</span>的出版，在<span class="zhuanming">日本</span>也引起很大反響。<span class="zhuanming">日本</span>佛教學者<span class="zhuanming">柳田聖山</span>在<span class="shuming">胡適博士與中國初期禪宗史之研究</span>一文中説：</span> </p><p> <span>自從<span class="zhuanming">胡適</span>出版<span class="shuming">神會和尚遺集</span>以後，<span class="zhuanming">日本</span>以此爲契機，也同樣接連不斷的發見，並且出版了新的古禪籍。像<span class="zhuanming">鈴木大拙</span>校訂的另一種<span class="zhuanming">敦煌</span>本<span class="shuming">荷澤神會禪師語録</span>，據<span class="zhuanming">宋</span>刊本的<span class="zhuanming">興聖寺</span><span class="shuming">六祖壇經</span>就是實例。<a class="zhuhao" href="#8" id="2">〔二〕</a></span> </p><p> <span><span class="zhuanming">鈴木大拙</span>又名<span class="zhuanming">鈴木貞太郎</span>（一八七○——一九六六），是<span class="zhuanming">日本</span>著名禪宗研究學者，在一九三三年以前與<span class="zhuanming">胡適</span>祇有文字交往，對<span class="zhuanming">胡適</span>的<span class="shuming">神會遺集</span>的校訂與研究有很高評價，曾著文説：</span> </p><p> <span><span class="zhuanming">胡氏</span><span class="shuming">神會遺集</span>是根據同氏在<span class="zhuanming">巴黎</span>發見<span class="zhuanming">敦煌</span>諸寫本而成，眼光鋭敏，整理精緻，實堪欽佩；至於出發於科學的見地和處理才能，更令人嘆爲觀止。之後，在<span class="zhuanming">日本</span>也有緣地發現了<span class="zhuanming">敦煌</span>出土的<span class="zhuanming">神會</span><i class="pageTag" onclick="viewPic('ZSK00268-001-D00005','1381561',this);" style="cursor:pointer;"> <span class="song">P5</span></i>本，但與<span class="zhuanming">胡適</span>本多少有出入，因此影寫出版，這是<span class="zhuanming">昭和</span>九年（一九三四）的事。接着又出版了三卷一帙的<span class="shuming">神會録</span>和<span class="shuming">六祖壇經</span>（<span class="zhuanming">敦煌</span>本和<span class="zhuanming">興聖寺</span>本）。</span> </p><p> <span>是年初夏，訪問<span class="zhuanming">中國</span>，在<span class="zhuanming">北平大學</span>會見了<span class="zhuanming">胡氏</span>及其他各位學者……。</span> </p><p> <span>在<span class="zhuanming">北平</span>與<span class="zhuanming">胡氏</span>談論<span class="shuming">神會和尚遺集</span>，尚有印象。<span class="zhuanming">胡氏</span>曾説，國内學人對他出版的<span class="shuming">神會和尚遺集，</span>並無反應，竟有人從鄰國來訪，對此表示感謝。（間引自<span class="zhuanming">柳田</span>前文，謂載<span class="shuming">鈴木大拙全集</span>别卷二。）</span> </p><p> <span><span class="zhuanming">鈴木大拙</span>校訂的<span class="shuming">荷澤神會禪師語録</span>所用的底本，是<span class="zhuanming">日本</span><span class="zhuanming">積翠軒</span><span class="zhuanming">石井光雄</span>購藏的<span class="zhuanming">敦煌</span>寫本，缺首部，後面有<span class="zhuanming">胡適</span>校本所無的<span class="shuming">六代祖師傳</span>和沙門<span class="zhuanming">寳珍</span>與判官<span class="zhuanming">趙秀（或校作看）琳</span>於<span class="zhuanming">唐</span><span class="zhuanming">貞元</span>八年寫的勘後記等（詳見本書資料及研究論文）。無論是<span class="zhuanming">胡適</span><span class="shuming">神會和尚遺集</span>卷一的<span class="shuming">神會語録第一殘卷</span>，還是<span class="zhuanming">鈴木大拙</span>校訂的<span class="zhuanming">石井</span>本<span class="shuming">神會語録</span>，都是<span class="shuming">南陽和尚問答雜徵義</span>不同抄本的殘缺本。<span class="zhuanming">鈴木大拙</span>爲便於人們研究，還發表了<span class="shuming">神會録</span><span class="zhuanming">石井</span>本與<span class="zhuanming">胡適</span>本的對勘本。<a class="zhuhao" href="#9" id="3">〔三〕</a>一九三四年秋<span class="zhuanming">鈴木大拙</span>到<span class="zhuanming">北京圖書館</span>查閲<span class="zhuanming">敦煌</span>文獻，把發現的六種禪籍於翌年影印出版，書名爲<span class="shuming">敦煌出土少室逸書</span>，其中包括<span class="zhuanming">神會</span>的<span class="shuming">壇語</span>，此後又把它校訂，發表在<span class="shuming">校刊少室逸書及解説</span>（一九三六年<span class="zhuanming">安宅</span>佛教文庫刊）之中。</span> </p><p> <span>這樣，由於<span class="zhuanming">中</span><span class="zhuanming">日</span>兩國學者的共同努力，從繁多的<span class="zhuanming">敦煌</span>殘卷中搜尋整理出<span class="zhuanming">神會</span>的比較完備的資料，又結合其它資料對<span class="zhuanming">神會</span>和禪宗早期歷史作了比較深入的研究，填補了禪宗史的一段空白，成績是顯而易見的。順便介紹，<span class="zhuanming">法國</span><span class="zhuanming">漢</span>學家<span class="zhuanming">謝和耐</span>（Jacques Gernet）在一九四九年把<span class="zhuanming">胡適</span>編校的<span class="shuming">神會和尚遺集</span>譯爲<span class="zhuanming">法</span>文，並作了註釋，在校註過程中重新核查<span class="zhuanming">巴黎</span>原本，訂正了<span class="zhuanming">胡適</span>的不少誤寫。<a class="zhuhao" href="#10" id="4">〔四〕</a><span class="zhuanming">德國</span><span class="zhuanming">漢</span>學家<span class="zhuanming">里<i class="pageTag" onclick="viewPic('ZSK00268-001-D00006','1381561',this);" style="cursor:pointer;"> <span class="song">P6</span></i>本他爾</span>（W.Liebenthal）在一九五三年用<span class="zhuanming">英</span>文譯註了<span class="zhuanming">鈴木大拙</span>校訂的<span class="shuming">壇語</span>。<a class="zhuhao" href="#11" id="5">〔五〕</a>可以説，<span class="zhuanming">敦煌</span>本<span class="shuming">六祖壇經</span>﹑<span class="zhuanming">神會</span>文録的發現﹑校訂和研究，與從<span class="zhuanming">敦煌</span>寫本中發現的<span class="shuming">楞伽師資記</span>﹑<span class="shuming">傳法寳紀</span>﹑<span class="shuming">歷代法寳記</span>等早期禪宗史書和北宗禪法著述及對這些文獻所作的校勘與研究，是七十年來國際佛學界在禪宗研究領域所獲得的最大成果。</span> </p><p> <span>既然關於<span class="zhuanming">神會</span>著述的校勘﹑研究已取得十分可觀的成就，那麽，作爲<span class="zhuanming">中國</span>佛教研究工作者，特别是作爲大陸學者，是否已無可作爲了呢？不然，仍有不少事情可做：</span> </p><p> <span>第一﹑從<span class="zhuanming">胡適</span>發表<span class="shuming">神會和尚遺集</span>至今已過了六十年，從他晚年重新校訂三種<span class="zhuanming">神會</span>文録至今已過了三十多年，但在大陸，不僅<span class="zhuanming">胡適</span>晚年的校本和研究成果難以看到，就連舊版<span class="shuming">神會和尚遺集</span>也十分罕見了。<span class="zhuanming">日本</span><span class="zhuanming">鈴木大拙</span>校訂的<span class="shuming">神會語録</span>原來大陸也難以看到。一九八三年<span class="zhuanming">中華書局</span>出版了由<span class="zhuanming">石峻</span>教授等人編的<span class="shuming">中國佛教思想資料選編</span>第二卷第四册，全文收有<span class="zhuanming">鈴木</span>所校<span class="shuming">神會語録</span>及<span class="zhuanming">胡適</span>晚年所校<span class="shuming">南陽和尚問答雜徵義</span>的開頭部分﹑<span class="zhuanming">胡適</span>舊校<span class="shuming">神會語録</span>中<span class="zhuanming">鈴木</span>本所缺的文字。這確實給研究者帶來方便。但限於材料來源，書中所收<span class="shuming">南宗定是非論</span>仍是殘缺很多的<span class="zhuanming">胡適</span>舊校本，没有收<span class="shuming">壇語</span>，誤把<span class="zhuanming">胡適</span>舊校本<span class="shuming">南宗定是非論</span>的後一部分（<span class="shuming">神會語録第三殘卷</span>）當作<span class="shuming">壇語</span>。因此，爲適應研究的需要，應把國内外學者關於<span class="zhuanming">神會</span>著述的校勘和研究成果作全面介紹。</span> </p><p> <span>第二﹑<span class="shuming">菩提達摩南宗定是非論</span>以<span class="zhuanming">胡適</span>晚年據新發現的<span class="zhuanming">巴黎</span>本所作的校寫本最佳，但仍缺字四百五十個以上，使許多重要的段落﹑句子讀不通。此應據新資料重校。</span> </p><i class="pageTag" onclick="viewPic('ZSK00268-001-D00007','1381561',this);" style="cursor:pointer;"> <span class="song">P7</span></i><p> <span>第三﹑<span class="zhuanming">胡適</span>晚年<span class="shuming">南陽和尚問答雜徵義</span>殘卷的發現與校訂，證明他早年所據校的<span class="shuming">神會語録</span>和<span class="zhuanming">日本</span><span class="zhuanming">石井</span>本<span class="shuming">神會語録</span>不過是它的異抄本。這樣一來，就有必要將此三本作統一校覈﹑審定；並有必要結合其它資料對此三本的原本形式﹑結構異同作進一步研究。</span> </p><p> <span>第四﹑應根據新發現的資料和新的研究成果，對已有的<span class="zhuanming">神會</span>文録的校本作進一步校訂，並按照大陸的習慣和文法對原校本的分段和標點作適當修改。</span> </p><p> <span>第五﹑對<span class="zhuanming">神會</span>的生平﹑<span class="zhuanming">神會</span>的禪宗祖統説﹑禪法理論﹑南北宗的分歧和鬥争等問題，應結合當時的社會歷史背景作綜合的﹑深入的研究。</span> </p><p> <span>當然，這些任務絶不是一兩個人在短時間内可以承擔完成的，必須依靠衆多對禪宗研究有興趣的人的共同協作，纔有可能取得理想的效果。</span> </p><p> <span>一九八二年筆者有三個月時間在<span class="zhuanming">日本</span><span class="zhuanming">京都大學人文科學研究所</span>就「<span class="zhuanming">中國</span>佛教在<span class="zhuanming">日本</span>的初傳」的專題進行研修，其間參加了當時該所所長<span class="zhuanming">福永光司</span>教授主持的「<span class="zhuanming">隋</span><span class="zhuanming">唐</span>的佛教與道教」的研究班，同時又參加了由<span class="zhuanming">柳田聖山</span>教授主持的「禪的文化」的研究班，當時主要是譯註<span class="zhuanming">宋代</span><span class="zhuanming">惠洪</span>的<span class="shuming">禪林僧寳傳</span>，定期進行討論。我由此對<span class="zhuanming">日本</span>的禪宗文獻研究和研究方法有了更多的瞭解。回國前夕，<span class="zhuanming">柳田</span>教授贈我他所著的當時已很難買到的<span class="shuming">初期禪宗史書的研究</span>（一九六七年<span class="zhuanming">法藏館</span>版）和他主編的<span class="shuming">六祖壇經諸本集成</span>（一九七六年<span class="zhuanming">中文出版社</span>版），讀後使我萌發了介紹<span class="zhuanming">日本</span>學者禪宗文獻研究成果的念頭。當時<span class="zhuanming">柳田</span>教授還把<span class="zhuanming">向達</span>教授<span class="shuming">唐代長安與西域文明</span>（一九五七年<span class="zhuanming">三聯書店</span>版）中的<span class="shuming">西征小記</span>復印贈我，希望我歸國後打<i class="pageTag" onclick="viewPic('ZSK00268-001-D00008','1381561',this);" style="cursor:pointer;"> <span class="song">P8</span></i>聽一下<span class="zhuanming">向達</span>在此文中介紹的<span class="zhuanming">任子宜</span>本<span class="zhuanming">敦煌</span>寫本的下落，説他非常想瞭解此寫本上的<span class="shuming">壇經</span>的情况。我回國後雖多方詢問，但一無所獲。一九八五年我再次去<span class="zhuanming">日本</span>，在<span class="zhuanming">東京大學</span><span class="zhuanming">東洋文化研究所</span>專就「<span class="zhuanming">日本</span>的禪宗文獻研究和整理」爲題進行考察，在該所教授<span class="zhuanming">鎌田茂雄</span>和<span class="zhuanming">駒澤大學</span>教授<span class="zhuanming">田中良昭</span>﹑<span class="zhuanming">石井修道</span>等人的熱情幫助下，我對六十年來<span class="zhuanming">日本</span>學者對禪宗文獻（尤其是<span class="zhuanming">敦煌</span>禪籍）的研究﹑校釋和出版，做了系統的調查，並寫出了我的考察報告。<a class="zhuhao" href="#12" id="6">〔六〕</a>我在回國前再次萌發全面介紹<span class="zhuanming">日本</span>學者禪宗文獻研究成果的念頭，計劃按「禪宗早期史書」﹑「禪宗早期禪法著述」﹑「<span class="zhuanming">神會</span>著述」三個類别先把十六種文獻重新編校出版，提供給國内學術界。回國後在忙於<span class="shuming">中國佛教史</span>的編寫任務之外，把我帶回來的一部分資料作了初校。一九八六年春，由<span class="zhuanming">任繼愈</span>教授主編，<span class="zhuanming">世界宗教研究所</span>部分同志參加選編的<span class="shuming">中國佛教叢書禪宗編</span>正處在定稿階段，這時我聽<span class="zhuanming">李富華</span>同志説<span class="zhuanming">周紹良</span>先生慨然允諾把他珍藏的一套<span class="shuming">六祖壇經</span>的照片提供給<span class="shuming">叢書</span>收編。聽他的描述，我就猜想這可能就是<span class="zhuanming">任子宜</span>本。拿來一看，果然是<span class="zhuanming">任子宜</span>曾收藏的<span class="zhuanming">敦煌</span>寫本，上面有「<span class="zhuanming">民國</span>廿四年（一九三五）四月八日獲此經于<span class="zhuanming">敦煌</span><span class="zhuanming">千佛山</span>之<span class="zhuanming">上寺</span>，<span class="zhuanming">任子宜</span>敬誌」的題記，但此寫本已歸<span class="zhuanming">敦煌縣博物館</span>收藏，編號爲「<span class="zhuanming">敦博</span>七七」。當時的欣喜之情難以言表。後請<span class="zhuanming">張新鷹</span>同志爲我複印了一份，我便開始對此抄本作仔細地考察。</span> </p><p> <span>「<span class="zhuanming">敦博</span>七七」號<span class="zhuanming">敦煌</span>寫本上共有五個抄件，按次序是：<span class="zhuanming">唐</span><span class="zhuanming">獨孤沛</span>集<span class="shuming">菩提達摩南宗定是非論</span>﹑<span class="shuming">南陽和上頓教解脱禪門直了性壇語</span>﹑<span class="shuming">南宗定邪正五更轉</span>及五言律詩一首﹑<span class="shuming">南宗頓教最上大乘摩訶波若波羅蜜經</span><span class="shuming">六祖惠能大師於韶州大梵寺施法壇經一卷兼受無相戒弘法弟子法海集記</span>（<span class="shuming">六祖壇經</span>）﹑<span class="zhuanming">唐</span><span class="zhuanming">净覺</span><span class="shuming">注般<i class="pageTag" onclick="viewPic('ZSK00268-001-D00009','1381561',this);" style="cursor:pointer;"> <span class="song">P9</span></i>若波羅蜜多心經</span>。其中除第一件缺首部外，其餘都完整，且字蹟清晰。我當時用此照片校覈<span class="zhuanming">胡適</span>晚年所校的<span class="shuming">南宗定是非論</span>，它上面缺漏的四百五十多字皆可據此補足。這樣就會有一個迄今最完備的<span class="shuming">南宗定是非論</span>的校本了。此後有位朋友帶着<span class="zhuanming">敦博</span>七七號的抄本照片找我，希望合作將此抄本作全面研究和校勘出版，無奈這位朋友一直很忙，計劃難以實現。我于是决定利用<span class="zhuanming">敦博</span>本和我已收集到的多種資料，把<span class="zhuanming">神會</span>的文録重作編校出版。</span> </p><p> <span>本書所收<span class="zhuanming">神會</span>的文録實際主要是宣傳南宗「頓教」禪法的談話和講演的記録，故决定題爲<span class="shuming">神會和尚禪話録</span>，由三部分組成：一﹑正編，有新校<span class="zhuanming">敦博</span>本<span class="shuming">壇語</span>﹑<span class="shuming">南宗定是非論</span>﹑重校<span class="shuming">南陽和尚問答雜徵義</span>（<span class="zhuanming">倫敦</span>本和<span class="zhuanming">巴黎</span>本各收一部分，<span class="zhuanming">石井</span>本全文）等，文前皆加編校按語，説明所依底本﹑參照資料及編校體例等。二﹑附編，從<span class="shuming">宋高僧傳</span>及<span class="shuming">景德傳燈録</span>等禪宗史書上抄録的<span class="zhuanming">神會</span>的傳紀和禪法的資料，以備參考。三﹑研究，發表筆者的兩篇研究論文，供讀者參考，並請指教。本書的出版如能爲我國學者研究<span class="zhuanming">神會</span>和禪宗史提供一些方便，本人將感到欣慰。</span> </p><p> <span>最後，謹向無私地向學術界奉獻出珍貴的<span class="zhuanming">敦煌</span>寫本照片的<span class="zhuanming">周紹良</span>先生，向爲筆者在<span class="zhuanming">日本</span>考察禪宗文獻研究情况時提供方便和資料的<span class="zhuanming">日本</span>朋友，向一切爲此書出版作出貢獻的同志，表示衷心的感謝。</span> </p><i class="pageTag" onclick="viewPic('ZSK00268-001-D00010','1381561',this);" style="cursor:pointer;"> <span class="song">P10</span></i>註          <p> <span class="font12 zhu"><a class="zhuhao" href="#1" id="7">〔一〕</a>見<span class="zhuanming">日本</span><span class="zhuanming">柳田聖山</span>主編<span class="shuming">胡適禪學案</span>（一九八一年<span class="zhuanming">中文出版社</span>版），書中收有<span class="zhuanming">胡適</span>的<span class="zhuanming">中</span><span class="zhuanming">英</span>文禪學論文，並在書前刊載<span class="zhuanming">柳田聖山</span><span class="shuming">胡適博士與中國初期禪宗史之研究</span>（有<span class="zhuanming">李廼揚</span>的<span class="zhuanming">中</span>文譯文）﹑<span class="shuming">胡適博士禪學年譜</span>。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#2" id="8">〔二〕</a>載<span class="shuming">胡適禪學案</span>，參註〔一〕。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#3" id="9">〔三〕</a>載<span class="shuming">鈴木大拙全集</span>第三卷（一九六八年<span class="zhuanming">岩波書店</span>版）。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#4" id="10">〔四〕</a>見<span class="zhuanming">胡適</span><span class="shuming">新校定的敦煌寫本神會和尚遺著兩種</span>之二<span class="shuming">菩提達摩南宗定是非論</span>（上卷）的校註，載<span class="zhuanming">臺灣</span><span class="zhuanming">胡適紀念舘</span>一九六八年新版<span class="shuming">神會和尚遺集</span>附録。另見<span class="zhuanming">謝和耐</span>著<span class="shuming">中國五——十世紀的寺院經濟</span>中譯本（<span class="zhuanming">耿昇</span>譯，一九八七年<span class="zhuanming">甘肅人民出版社</span>版）的譯者的<span class="shuming">話</span>。<span class="zhuanming">柳田聖山</span>的<span class="shuming">胡適博士與中國初期禪宗史之研究</span>也有介紹。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#5" id="11">〔五〕</a>同註〔二〕，並見<span class="zhuanming">柳田聖山</span><span class="shuming">禪籍解題</span>，載<span class="zhuanming">西谷啟治</span>﹑<span class="zhuanming">柳田聖山</span>編<span class="shuming">禪家語録</span>Ⅱ（一九七四年<span class="zhuanming">築摩書房</span>版）。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#6" id="12">〔六〕</a><span class="zhuanming">楊曾文</span><span class="shuming">日本學者對中國禪宗文獻的研究和整理</span>，載<span class="shuming">世界宗教研究</span>一九八七年第一期；後被<span class="zhuanming">臺灣</span><span class="shuming">當代</span>雜誌以<span class="shuming">禪宗文獻研究在</span><span class="shuming">日本</span>的題目刊載在一九八八年第二十六期<span class="shuming">禪宗專輯</span>之中。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">楊曾文</span></span> </p><p> <span class="font12 zhu">一九九○年六月二十八日於<span class="zhuanming">北京</span>東三環北路寓所</span> </p></div></div></div>
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一
<div class="wlghyzd_wzb_18"><div id="FCdiv1156328" key="1156328"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=494501">神會和尚禪話録</a> &gt; 正編 &gt; 菩提達摩南宗定是非論 &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="FCdiv1156329" key="1156329"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00268-001-L00017','1381562',this);" style="cursor:pointer;"> <span class="song">P17</span></i><p class="font18" id="ZSK00268-001-BT0000008"><b>一</b></p><p> <span>弟子於<span class="zhuanming">會和上</span>法席下見〔和上〕與<span class="zhuanming">崇遠法師</span>論諸義<a class="zhuhao" href="#26" id="13">〔一〕</a>，便修。從<span class="zhuanming">開元</span>十八﹑十九﹑廿年，其論本並不定，爲修未成，言論不同。今取廿載一本爲定</span> <span class="font12 xiao">（「二十載一本」原作「二十一載本」，<span class="shuming">神會遺集</span>二同。今改正）。</span> <span>後有<span class="shuming">師資血脈傳</span>一卷<a class="zhuhao" href="#27" id="14">〔二〕</a>，亦在世流行。</span> </p><p> <span>歸命三寳海，法性真如藏，</span> </p><p> <span>真身及應身，救世大悲者！</span> </p><p> <span>宗通與説通，如月處虚空。</span> </p><p> <span>唯傳頓教法，出世破邪宗<a class="zhuhao" href="#28" id="15">〔三〕</a>。</span> </p><p> <span>問曰：有何因緣而修此論？</span> </p><p> <span>答曰：我聞心生即種種法生，心滅即種種法滅者，一切由己，妄己即凡。古聖皆染便諍果<a class="zhuhao" href="#29" id="16">〔四〕</a>。世情逐塊，修無生以住生，學人迷方，欲不動而飜動。是非標競󲳴󲳴󲳴󲳴差等其了議</span> <span class="font12 xiao">（以上文字不甚可解。「了議」似當作「了義」。此卷中「義」﹑「議」往往互混）。</span> <span>即我<span class="zhuanming">襄陽</span><span class="zhuanming">神會和上</span>，悟無生法忍，得無礙智，説上乘法，誘諸衆生，<i class="pageTag" onclick="viewPic('ZSK00268-001-L00018','1381562',this);" style="cursor:pointer;"> <span class="song">P18</span></i>教導<a class="zhuhao" href="#30" id="17">〔五〕</a>衆生。教道迴向者<a class="zhuhao" href="#31" id="18">〔六〕</a>，若百川赴海。於<span class="zhuanming">開元</span>廿年</span> <span class="font12 xiao">（原作「二十二年」，<span class="shuming">神會遺集</span>二同，今改正<a class="zhuhao" href="#32" id="19">〔七〕</a>）</span> <span>正月十五日在<span class="zhuanming">滑臺</span><span class="zhuanming">大雲寺</span>設無遮大會，廣資嚴飾，昇師子座，爲天下學道者説：<span class="zhuanming">梁朝</span>婆羅門僧字<span class="zhuanming">菩提達摩</span>是<span class="zhuanming">南天竺國</span>國王第三子，少小出家，智慧甚深，於諸三昧，獲如來禪。遂乘斯法，遠涉波潮，至於<span class="zhuanming">梁武帝</span>。<span class="zhuanming">武帝</span>問法師曰：「朕造寺度人，造像寫經，有何功德不？」<span class="zhuanming">達摩</span>答：「無功德。」<span class="zhuanming">武帝</span>凡情不了<span class="zhuanming">達摩</span>此言，遂被遣出。〔<span class="zhuanming">達摩</span>〕行至<span class="zhuanming">魏朝</span>，便遇<span class="zhuanming">慧可</span><a class="zhuhao" href="#33" id="20">〔八〕</a>。〔<span class="zhuanming">慧可</span>〕時年四十</span> <span class="font12 xiao">（此四字原作「時卅」二字。<span class="shuming">續僧傳</span>記<span class="zhuanming">慧可</span>初遇<span class="zhuanming">達摩</span>，「年登四十」。<span class="zhuanming">敦煌</span>本<span class="shuming">歷代法寳記</span>作「時年卌」。故<span class="shuming">遺集</span>二校記説，亦當作「時卌」。<span class="shuming">神會遺集</span>出版後兩年，<span class="zhuanming">日本</span><span class="zhuanming">石井光雄</span>影印他得到的<span class="zhuanming">敦煌</span>寫本「<span class="shuming">神會語録</span>」殘卷，其内容和我校印的<span class="shuming">神會和尚遺集</span>卷一多相同，但其末後部分有六代祖師小傳，其中「<span class="zhuanming">可禪師</span>」小傳説他「時年卌，奉事<span class="zhuanming">達摩</span>」。故照改作「時年四十」），</span> <span>俗姓<span class="zhuanming">姬</span>，<span class="zhuanming">武牢</span>人也</span> <span class="font12 xiao">（<span class="zhuanming">武牢</span>即<span class="zhuanming">虎牢</span>，<span class="zhuanming">唐朝</span>人避諱，改虎作武。<span class="zhuanming">石井</span>本<span class="shuming">神會語録</span>作「俗姓<span class="zhuanming">周</span>，<span class="zhuanming">武漢</span>人也」）。</span> <span>遂與<span class="zhuanming">菩提達摩</span>相隨至<span class="zhuanming">嵩山少林寺</span>。<span class="zhuanming">達摩</span>説不思〔議〕法，<span class="zhuanming">慧可</span>在堂前立。其夜雪下至<span class="zhuanming">慧可</span>腰</span> <span class="font12 xiao">（原作「要」），</span> <span><span class="zhuanming">慧可</span>立不移處。<span class="zhuanming">達摩</span>語<span class="zhuanming">慧可</span>曰：「汝爲何此間立？」<span class="zhuanming">慧可</span>涕淚悲泣曰：「和尚從西方遠來至此，意〔欲〕説法度人。<span class="zhuanming">慧可</span>今不憚損軀，志求勝法。唯願和上大慈大悲。」<span class="zhuanming">達摩</span>語<span class="zhuanming">慧可</span>曰：「我見求法之人咸不如此。」<span class="zhuanming">慧可</span>遂取刀自斷左臂，置<span class="zhuanming">達摩</span>前。<span class="zhuanming">達摩</span>見之〔曰〕：「汝可。」在先字<span class="zhuanming">神光</span>，因此立名，遂稱<span class="zhuanming">慧可</span></span> <span class="font12 xiao">（「字」原作「自」，依<span class="zhuanming">石井</span>本改）。</span> <span>〔<span class="zhuanming">慧可</span>〕深信堅固，棄命損身，志求勝法，喻若<span class="zhuanming">雪山童子</span>捨身命以求半偈</span> <span class="font12 xiao">（<span class="zhuanming">雪山童子</span>——也稱<span class="zhuanming">雪山菩薩</span>——捨身命以求半偈的故事，見於<span class="shuming">大般湼槃經</span>的<span class="shuming">聖行品</span>第七之四）。</span> <span><span class="zhuanming">達摩</span>遂開佛知見，以爲密契；便傳一領袈裟，以爲法信，授與<span class="zhuanming">慧可</span>。<span class="zhuanming">慧可</span>傳<span class="zhuanming">僧璨</span></span> <span class="font12 xiao">（<span class="zhuanming">唐</span>人碑版記此世系，第三代多作<span class="zhuanming">僧璨</span>。<span class="zhuanming">唐</span>人寫本「璨」字多寫成「㻮」字），</span> <span><span class="zhuanming">璨</span>傳<span class="zhuanming">道信</span>，<span class="zhuanming">道信</span>傳<span class="zhuanming">弘忍</span>，<span class="zhuanming">弘忍</span>傳<span class="zhuanming">慧能</span>。六代相承，連綿不絶。</span> </p><i class="pageTag" onclick="viewPic('ZSK00268-001-L00019','1381562',this);" style="cursor:pointer;"> <span class="song">P19</span></i><p> <span>又見<span class="zhuanming">會和上</span>在師子座〔上〕説：「<span class="zhuanming">菩提達摩</span>南宗一門，天下更無人解。若有解者，我終不説。今日説者，爲天下學道者辨其是非，爲天下學道者定其宗旨</span> <span class="font12 xiao">（原作「定其定其旨見」，<span class="shuming">遺集</span>二寫作「定其旨見」。此論下卷有「我自料簡是非，定其宗旨」的話，故我校改「定其宗旨」。「見」字改屬下句）。」</span> </p><p> <span>見有如此不思議事，甚爲奇矚。君王有感，異瑞來祥。正法重興，人將識本。所以修論</span> <span class="font12 xiao">（以上似是<span class="zhuanming">獨孤沛</span>的「序」，以下似是「<span class="shuming">定是非論</span>」本文）。</span> </p><p> <span>于是有當寺<span class="zhuanming">崇遠法師</span>者，先兩京名播，海外知聞，處於法會，詞若湧泉，所有問語，實窮其原。<span class="zhuanming">提婆</span>之後，蓋乃有一。時人號之「<span class="zhuanming">山東遠</span>」，豈徒然耶</span> <span class="font12 xiao">（原作「耳」）？</span> <span><span class="zhuanming">遠法師</span>乃於是日來入會中，揚眉亢聲，一欲戰勝。即時（？）人侣將卷屏風<a class="zhuhao" href="#34" id="21">〔九〕</a>，稱有官客擬將著侍</span> <span class="font12 xiao">（此句前六字，我得的兩次照片都糢糊不可讀。一九四九年<span class="zhuanming">法國</span>Jacgues Gernet先生用<span class="zhuanming">法</span>文翻譯<span class="shuming">神會和尚遺集</span>四卷，〔Entretiens du Ma󵭣tre de Dhy�na Chen-Houei du Ho-tso〕在<span class="zhuanming">河内</span>出版，其一一一——一一二頁附有<span class="zhuanming">胡適</span>校寫本正誤表。表中有此句，校作「即時（？）人侣󲳴卷屏風稱有官客擬將著侍」。Gernet親校原卷，補改如此，但仍不很可懂）。</span> </p><p> <span>和上言：「此屏風非常住家者，何乃拆破場，將用祇承官客？」</span> </p><p> <span>于是<span class="zhuanming">崇遠法師</span>提和上手而訶曰：「禪師唤此以爲莊嚴不？」</span> </p><p> <span>和上答言：「是。」</span> </p><p> <span><span class="zhuanming">遠法師</span>言：「如來説莊嚴即非莊嚴。」</span> </p><p> <span>和上言：「經文</span> <span class="font12 xiao">（原作『云』，Gernet校改）</span> <span>所説，不盡有爲，不住無爲。」</span> </p><i class="pageTag" onclick="viewPic('ZSK00268-001-L00020','1381562',this);" style="cursor:pointer;"> <span class="song">P20</span></i><p> <span>法師重徵以「何者不盡有爲，不住無爲」。</span> </p><p> <span>和上答：「不盡有爲者，從初發心，坐菩提樹，成等正覺，至雙林入湼槃，於其中一切法悉皆不捨，即是不盡有爲。不住無爲者，修學空，不以空爲證；修學無作，不以〔無〕作爲證，即是不住無爲。」</span> </p><p> <span>法師當時無言，良久乃語。法師曰：「婬怒是道，不在莊嚴。」</span> </p><p> <span>和上語法師：「見在俗人應是得道者。」</span> </p><p> <span><span class="zhuanming">遠法師</span>言：「何故指俗人以爲得道？」</span> </p><p> <span>和上言：「法師所言婬怒是〔道〕，俗人並是行婬欲人，何故不得道？」</span> </p><p> <span><span class="zhuanming">遠法師</span>問：「禪師解否？」</span> </p><p> <span>和上答：「解。」</span> </p><p> <span>法師言：「解是不解。」</span> </p><p> <span>和上言：「<span class="shuming">法華經</span>云：吾從成佛以來，經無量無邊阿僧祇劫。應是不成佛，亦應不經無量無邊阿僧祇劫？」</span> </p><p> <span><span class="zhuanming">遠法師</span>言：「此是魔説。」</span> </p><p> <span>和上言：「道俗總聽，從<span class="zhuanming">京洛</span>已來，至于海隅，相傳皆許<span class="zhuanming">遠法師</span>解義聰明，講大乘經論更無過者。今日〔<span class="zhuanming">遠法師</span>〕唤<span class="shuming">法華經</span>是魔説！未審何者是佛説？」</span> </p><p> <span>法師當時自知過甚，對衆茫然，良久，欲重言。</span> </p><i class="pageTag" onclick="viewPic('ZSK00268-001-L00021','1381562',this);" style="cursor:pointer;"> <span class="song">P21</span></i><p> <span>和上言：「脊梁着地，何須重起？」</span> </p><p> <span>和上語法師：「<span class="zhuanming">神會</span>今設無遮大會兼莊嚴道場，不爲功德，爲天下學道者定〔宗〕旨，爲天下學道者辨是非。」</span> </p><p> <span>和上言：「<span class="zhuanming">神會</span>若學〔法師〕，覽机案〔頃〕即是法師<a class="zhuhao" href="#35" id="22">〔一○〕</a>。法師若學<span class="zhuanming">神會</span>，經三大阿僧祇劫，不能得成。」</span> </p><p> <span>和上出語，左右慚惶，相顧無色。</span> </p><p> <span>然二大士雖</span> <span class="font12 xiao">（原作「誰」）</span> <span>相詰問，並皆立〔而〕未坐。所説微妙，尚未盡情。時<span class="zhuanming">乾光法師</span>亦師僧中〔之〕一，見<span class="zhuanming">遠</span>論屈，意擬相挾，乃命是人令置牀机，更請竪宗，重開談論，遂延和上及<span class="zhuanming">遠法師</span>坐</span> <span class="font12 xiao">（此句中「是人」，Gernet校改作「侍人」。我主張仍依原文作「是人」。此論用「是」字，往往是<span class="zhuanming">唐</span>人白話的用法。如下卷説「所是門徒若爲修道？」即是「諸門徒那麽修道？」又如「所是偷者皆偷不得。」即是「諸偷者皆偷不得。」此處「是人」似即「所是人」，即諸人。八世紀的「牀机」即是我們今日的椅子櫈子。<span class="zhuanming">乾光法師</span>叫大家安排牀机，要<span class="zhuanming">神會</span>和<span class="zhuanming">崇遠</span>坐下，也許還要那四十多個大和尚都坐下。其餘聽衆大概還是席地而坐）。</span> <span>和上平生清禪，與物無競</span> <span class="font12 xiao">（此四字原作「與物無物無競」六字），</span> <span>縱欲談論，辭讓久之。</span> </p><p> <span>于是有<span class="zhuanming">〔洛〕府</span><span class="zhuanming">福先寺</span>法師<a class="zhuhao" href="#36" id="23">〔一一〕</a>﹑<span class="zhuanming">荷澤寺</span>法師及餘方法師數十人，齊聲請禪師坐，咸言：「禪師就坐，今日正是禪師<a class="zhuhao" href="#37" id="24">〔一二〕</a>辨邪正，定是非日。此間有四十餘箇大德法師<a class="zhuhao" href="#38" id="25">〔一三〕</a>，爲禪師作證義在。」</span> </p><p> <span>（按：以上取自<span class="zhuanming">胡適</span>新校定的<span class="shuming">菩提達摩南宗定是非論</span>上卷，並據原寫本加以重校。此後正文所接的是「<span class="zhuanming">敦博</span>本」）</span> </p><i class="pageTag" onclick="viewPic('ZSK00268-001-L00022','1381562',this);" style="cursor:pointer;"> <span class="song">P22</span></i>註          <p> <span class="font12 xiao"><a class="zhuhao" href="#13" id="26">〔一〕</a><span class="zhuanming">胡</span>本「論諸義」作「諸論義」，原寫本「諸」字旁有標明寫顛倒的符號，故改爲「論諸義」。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#14" id="27">〔二〕</a><span class="zhuanming">胡</span>本漏「一卷」二字，今據原本補。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#15" id="28">〔三〕</a>原偈第一句，<span class="zhuanming">胡</span>本作「歸命三寳法」。原本「法」字不像，實爲「海」字。「三寳海」與「真如藏」對應。第五句原本作「宗通立宗通」，<span class="zhuanming">胡</span>本同。此不可通。<span class="zhuanming">宋</span>譯<span class="shuming">楞伽經</span>卷三載：「佛告<span class="zhuanming">大慧</span>，三世<span class="zhuanming">如來</span>有二種法通，謂説通及自宗通。説通者，謂隨衆生心之所應，爲説種種衆具契經，是名説通。自宗通者，謂修行者離自心現種種妄想，謂不墮一異﹑俱不俱品，超度一切心﹑意﹑意識，自覺聖境離因成見相，一切外道﹑聲聞﹑緣覺﹑墮二邊者所不能知，我説是名自宗通法。<span class="zhuanming">大慧</span>，是名自宗通及説通相。」「宗通」是指自悟至高境界；「説通」是隨機圓通説法。「宗通與説通」正與前面的「真身及應身」相對應。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#16" id="29">〔四〕</a>原本「皆」字下諸字不清，<span class="zhuanming">胡</span>本校作「古聖皆染便諍果」，於意仍難通。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#17" id="30">〔五〕</a>原本「教導」作「教道」。古代「教道」﹑「教導」可通用，但是在佛教中唱經説法者被稱爲「導師」，如<span class="shuming">續僧傳</span>卷三十<span class="shuming">智凱傳</span>：「兩門導師，同時各唱。」佛菩薩也被稱爲「導師」，如<span class="shuming">法華經</span>﹑<span class="shuming">智度論</span>中所説。故校爲「教導」似宜。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#18" id="31">〔六〕</a>此五字在原本中十分不清，<span class="zhuanming">胡</span>本「教道迴向者」於義難通。仔細辨認原本，「教」﹑「向」二字似不錯，或是「教下歸向者」。如説「教下歸向者，若百川赴海」，與前「誘諸衆生……」則可相應。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#19" id="32">〔七〕</a>這裏關係到確定<span class="zhuanming">神會</span>在<span class="zhuanming">滑臺</span><span class="zhuanming">大雲寺</span>與北宗僧辯論的時間。<span class="zhuanming">胡適</span>在一九二六年校印<span class="shuming">神會遺集</span>時據原卷中的「我<span class="zhuanming">襄陽</span><span class="zhuanming">神會和上</span>……於<span class="zhuanming">開元</span>廿二年正月十五日在<span class="zhuanming">滑臺</span><span class="zhuanming">大雲寺</span>設無遮大會……」的記述，確定在<span class="zhuanming">唐</span><span class="zhuanming">開元</span>二十二年。到一九五八年<span class="zhuanming">胡適</span>得到P2045寫本重校<span class="shuming">定是非論</span>時，便據其後序與讚中的「去<span class="zhuanming">開</span>元十二年（<span class="zhuanming">胡</span>校認爲乃『<span class="zhuanming">開元</span>二十年』之誤）正月十五日共<span class="zhuanming">遠法師</span>論議」及「論之興也，<span class="zhuanming">開元</span>二十」，確定爲<span class="zhuanming">開元</span>二十年。故認爲不僅這裏的「二十二年」應改「二十年」，前面的「二十一載本」必是「二十<i class="pageTag" onclick="viewPic('ZSK00268-001-L00023','1381562',this);" style="cursor:pointer;"> <span class="song">P23</span></i>載一本」之誤。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#20" id="33">〔八〕</a>原本作「<span class="zhuanming">惠可</span>」。<span class="zhuanming">敦煌</span>寫本常將「慧」寫作「惠」，如「定慧」作「定惠」﹑「智慧」作「智惠」。<span class="zhuanming">胡</span>校本仍作「<span class="zhuanming">惠可</span>」。今一律改爲「<span class="zhuanming">慧可</span>」，與<span class="shuming">續高僧傳</span>卷十六<span class="shuming">僧可傳</span>「<span class="zhuanming">釋僧可</span>，一名<span class="zhuanming">慧可</span>」一致。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#21" id="34">〔九〕</a>原本此處字迹殘缺，舊<span class="zhuanming">胡</span>本校爲「󲳴󲳴󲳴󲳴󲳴著屏風」，新校本雖校作「即時人侣󲳴卷屏風」，如<span class="zhuanming">胡</span>所説仍難懂。今再辨認此處，「卷」上殘存「將」的左偏旁，與下面「擬將」的「將」字（皆簡化體）左偏旁同，故把<span class="zhuanming">胡</span>本所缺之字，校定爲「將」字。這樣便與下句的「稱有官客，擬將著侍」相應。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#22" id="35">〔一○〕</a>原寫本在「<span class="zhuanming">神會</span>若學」下至「即是法師」之間，字迹殘缺不清。<span class="zhuanming">胡適</span>舊校本作「<span class="zhuanming">神會</span>若學灠机󲳴󲳴，即是法師」；新校本作「<span class="zhuanming">神會</span>若學󲳴󲳴󲳴󲳴，即是法師」，並註曰：「此節中空四字，<span class="shuming">遺集</span>寫作『灠机󲳴󲳴』，Gernet先生校補空白二字作『告不』，還是不可懂。今年（編校者按：一九五八年）我細看<span class="zhuanming">巴黎</span>寄來的照片，越看越不懂，所以我把這四個字都改成空格。第一個字可能是『濫』字？本來<span class="zhuanming">神會</span>這兩句話都是謾駡，可能他用的是當時的土話，在一千二百年後就不可懂了。」今參下句，在「<span class="zhuanming">神會</span>若學」下加〔法師〕二字；又細看原本（復印件），確定所難辨認的字爲「覽机案」三字，又在下補〔頃〕字，這樣成「<span class="zhuanming">神會</span>若學〔法師〕，覽机案〔頃〕，即是法師」，與下句「法師若學<span class="zhuanming">神會</span>，經三大阿僧劫，不能得成」相成對照。如把「覽」字校爲「攬」字，把「案」字（此在原本占二字格）校爲「案際」，合爲「攬机案際」亦通。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#23" id="36">〔一一〕</a>原本有「法師」二字，<span class="zhuanming">胡</span>校本漏「法」字。原本「于是」下有空白，缺一字，<span class="zhuanming">胡</span>本此句作「于是有府<span class="zhuanming">福先寺</span>師﹑<span class="zhuanming">荷澤寺</span>法師……」今在「府」上補「<span class="zhuanming">洛</span>」字，「<span class="zhuanming">洛府</span>」即<span class="zhuanming">洛陽</span>，<span class="zhuanming">唐</span>時爲<span class="zhuanming">東都</span>，又是<span class="zhuanming">河南府</span>治所在地，故又可稱「<span class="zhuanming">洛府</span>」。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#24" id="37">〔一二〕</a>此下内容，<span class="zhuanming">敦博</span>本全有。<span class="zhuanming">敦博</span>本從「辨邪正」開始，直到結束，字句完整，字也全部清晰。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#25" id="38">〔一三〕</a>原<span class="zhuanming">巴黎</span>本在「法師」下有「論師」二字，今據<span class="zhuanming">敦博</span>本删。</span> </p></div></div></div>
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三、巴黎本
<div class="wlghyzd_wzb_18"><div id="FCdiv1156332" key="1156332"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=494501">神會和尚禪話録</a> &gt; 正編 &gt; 南陽和尚問答雜徵義 &gt; 三、巴黎本 </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="FCdiv1156333" key="1156333"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00268-001-L00115','1381567',this);" style="cursor:pointer;"> <span class="song">P115</span></i><p class="font18" id="ZSK00268-001-BT0000067"><b>三﹑巴黎本</b></p><p> <span>〔一〕<span class="zhuanming">遠法師</span>言：「和尚，此是莊嚴，〔即非莊嚴〕。」</span> </p><p> <span>和上言：「經文所説，不盡有爲，〔不住無爲〕。」</span> </p><p> <span>〔法師重徵：「以何者不盡有爲，不住無爲〕？」</span> </p><p> <span>〔和上答：「不盡有爲者，從初發心，坐菩提樹，成等正覺，至雙林入湼槃，於其中一切法悉皆不捨，即是不〕盡有爲。不住無爲者，修學空，不以空爲〔證；修學無作，不以〔無〕作爲證，即是不住無爲〕。」</span> </p><p> <span>〔法師當時〕無言，良久乃語：「和尚，婬怒是道，〔不在莊嚴〕。」</span> </p><p> <span>和〔上語法師：「見在俗人應是得道者〕。」</span> </p><p> <span>〔<span class="zhuanming">遠法師</span>言：「何故指俗〕人以爲得道？」</span> </p><p> <span>和〔上言：「法師所言婬怒是〔道〕，俗人並是行婬欲人〕，何故不得道？」</span> </p><p> <span>法師又問：「禪師解否？」</span> </p><p> <span>和上〔答：「解〕。」</span> </p><i class="pageTag" onclick="viewPic('ZSK00268-001-L00116','1381567',this);" style="cursor:pointer;"> <span class="song">P116</span></i><p> <span>〔法師言：「解是不解。」〕</span> </p><p> <span>〔和上言：<span class="shuming">法華經</span>云：吾〕從成佛以來，經無量無邊阿僧祇刼。〔應是不成佛？亦應不經無量無邊阿僧祇刼〕<a class="zhuhao" href="#370" id="369">〔一〕</a>？」</span> </p>註          <p> <span class="font12 xiao"><a class="zhuhao" href="#369" id="370">〔一〕</a>原寫本缺字甚多。<span class="zhuanming">胡適</span>校本按原本各行的字數抄出保留部分，在下部畫上曲綫，表示各行缺字多少的情况。<span class="zhuanming">胡</span>晚年用朱筆眉批曰：「此一段可用第二卷（一六三—一六四）校補」。今即據<span class="zhuanming">胡適</span><span class="shuming">神會遺集</span>補上所缺字（用〔〕標出）。按，<span class="zhuanming">胡</span>校本卷二即<span class="shuming">南宗定是非論</span>殘卷之一。</span> </p><p> <span>〔二〕<span class="zhuanming">江陵郡</span>長吏問和尚：「<span class="zhuanming">維摩詰</span>訶<span class="zhuanming">舍利弗</span>……<a class="zhuhao" href="#373" id="371">〔一〕</a>坐身，住<a class="zhuhao" href="#374" id="372">〔二〕</a>心取定，此定是三界内定，所以<span class="zhuanming">維摩詰</span>訶……滅定而現諸威儀若爲？」</span> </p><p> <span>答：「學大乘人在定中……切諸威儀而不失，不壞定心，是爲宴坐。」</span> </p><p> <span>問：「於……色能分别青黄赤白心，不隨分别起即是……得自在，諸根亦爾，即是於諸見不動而……爲得？」</span> </p><p> <span>答：「但覺即得，不覺即不得……行即得解脱。」</span> </p><p> <span>問：「大乘經若爲？」</span> </p><i class="pageTag" onclick="viewPic('ZSK00268-001-L00117','1381567',this);" style="cursor:pointer;"> <span class="song">P117</span></i><p> <span>答：「佛……如自觀身實相，觀佛亦然。我觀如來，前際不來……相。今日學般若波羅蜜人，但得無住，即同<span class="zhuanming">維摩詰</span>……」</span> </p>註          <p> <span class="font12 xiao"><a class="zhuhao" href="#371" id="373">〔一〕</a>用「……」符號者，皆原本所缺。下同。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#372" id="374">〔二〕</a>原本「住」作「拄」，<span class="zhuanming">胡</span>本因之。參<span class="shuming">南宗定是非論</span>等批評「住心看净」﹑「住心入定」文句改。</span> </p><p> <span>〔三〕……見在僧俗等立佛性爲自然。問：「無明若爲……佛性是自然，無明復從何生」？諸人盡不能答。大德若爲……亦自然。</span> </p><p> <span>問：「無明若爲自然？」</span> </p><p> <span>答：「無明與佛性，俱是自然而生。無明依佛性﹑佛性依無明。兩相依，有則一時有。覺了者即佛性，不覺了即無明。<span class="shuming">湼槃經</span>云：如金之與礦﹑一時俱生。得遇金師，鑪冶烹鍊，金之與鑛，當時各自。金即百鍊百精；鑛若再鍊，變成灰土。金即喻於佛性，礦即喻於煩惱。煩惱與佛性，一時而有。諸佛菩薩真正善知識，教令發心修學般若波羅蜜，即得解脱。」</span> </p><p> <span>問：「若無明自然者，莫不同於外道自然耶？」</span> </p><p> <span>答：「道家自然同，見解有别。」</span> </p><i class="pageTag" onclick="viewPic('ZSK00268-001-L00118','1381567',this);" style="cursor:pointer;"> <span class="song">P118</span></i><p> <span>問：「若爲别？」</span> </p><p> <span>答：「如<span class="zhuanming">釋</span>門中佛性與無明俱自然。何以故？一切萬法皆依佛性力故。所以一切法皆屬自然。如道家自然，道生一，一生二，二生三，三生萬物。從一以下，萬物皆是自然。因此見解不同。」</span> </p><p> <span>問：「十方諸如來同共一法身，未審同異？」</span> </p><p> <span>答：「亦同亦異。」</span> </p><p> <span>問</span> <span class="font12 xiao">（原作『答』）：</span> <span>「若爲同異？」</span> </p><p> <span>答：「暗室中着十盞燈，燈光共同一，即是同義。言别義者，爲盞盞燈各别，是别義。是以諸佛法身，元來不别。智者受用各别，即是亦同亦異。」</span> </p><p> </p><p> <span>〔四〕和尚云：「世間有不思議，出世間亦有不〔思〕議。世間不思議者，若有布衣頓登九五，即是世間不思議。出世間不思議者，十信初發心，一念相應便成正覺。於理相應，有何可怪？此明頓悟不思議。是故經云：不退諸菩薩，其數如<span class="zhuanming">恆</span>沙，一心共思議，亦復不能知。豈聲聞緣覺所能得知。」</span> </p><p> </p><p> <span>〔五〕〔<span class="zhuanming">荷澤和尚</span>與<span class="zhuanming">拓拔開府</span>書〕<a class="zhuhao" href="#376" id="375">〔一〕</a></span> <span class="font12 xiao">（此十字原在下文『便證正位地菩薩』之下。今細讀全章，校移在此）。</span> <span>和尚與侍郎今日説，自己身心修行，與諸佛菩薩心同不同？若得同，即於佛法中得佛法分；若不得同，即生空過。</span> </p><p> <span>問：「若爲得解？」</span> </p><i class="pageTag" onclick="viewPic('ZSK00268-001-L00119','1381567',this);" style="cursor:pointer;"> <span class="song">P119</span></i><p> <span>答：「但得無念即是解。」</span> </p><p> <span>問：「若爲生是無念？」</span> </p><p> <span>答：「不作意即是無念。無念體上自有智命。本智命即是實相。諸佛菩薩用無念以爲解脱法身，見此法身，<span class="zhuanming">恒</span>沙三昧﹑一切諸波羅蜜悉皆具足。侍郎與<span class="zhuanming">神會</span>，今日同學般若波羅蜜，得與諸佛菩薩心不别。今于生死海中得與諸佛菩薩一念相應，即于一念相應處修行，即是知道者，即是見道者，即是得道者。」</span> </p><p> <span>侍郎云：「今是凡夫爲官，若爲學得？」</span> </p><p> <span>諮侍郎，今日許侍郎學解。未得修行，但得知解，以知解久薰習故，一切攀緣妄想，所有重者，自漸輕微。<span class="zhuanming">神會</span>見經文所説，<span class="zhuanming">光明王</span>﹑<span class="zhuanming">月光王</span>﹑<span class="zhuanming">頂生王</span>﹑<span class="zhuanming">轉輪聖王</span>﹑<span class="zhuanming">帝釋梵王</span>等，具五欲樂甚于今日百千萬億諸王等，於般若波羅蜜唯則學解，將解心呈問佛，佛即領受印可。得佛印可，即可捨五欲樂心，便證正位地菩薩，</span> <span class="font12 xiao">（此下原有『<span class="zhuanming">荷澤和尚</span>與<span class="zhuanming">拓拔開府</span>書』十字，今移在上。）</span> <span>成就擅波羅蜜，莊嚴解脱法身者。然此法門，直指契要，不假繁文。但一切衆生，心本無相。所言相者，並是妄心。何者是妄？所作意住心，取空取净，乃至起心求證菩提湼槃，並屬虚妄。但莫作意，心自無物，即無物心，自性空寂，空寂體上，自有本智，謂知以爲照用。故<span class="shuming">般若經</span>云：應無所住而生其心。應無所住，本寂之體；而生其心，本智之用。但莫作意，自當悟入。努力，努力！</span> </p><i class="pageTag" onclick="viewPic('ZSK00268-001-L00120','1381567',this);" style="cursor:pointer;"> <span class="song">P120</span></i>註          <p> <span class="font12 xiao"><a class="zhuhao" href="#375" id="376">〔一〕</a><span class="zhuanming">胡適</span>認爲<span class="zhuanming">巴黎</span>本原題應爲<span class="shuming">南宗荷澤禪師問答雜徵義</span>，此書中「<span class="zhuanming">荷澤和尚</span>」可以證明。</span> </p><p> <span>〔六〕問：「本有今無，本無今有，三世有法，無有是處。其義云何？」</span> </p><p> <span>答：「從佛法東流已來，而有諸大德，皆斷煩惱爲本。」</span> </p><p> <span>問：「據何道理，斷煩惱爲<a class="zhuhao" href="#380" id="377">〔一〕</a>本？」</span> </p><p> <span>答：「據<span class="shuming">湼槃經</span>云：<span class="zhuanming">文殊師利</span>言：<span class="zhuanming">純陀</span>心疑如來常住，以得知見佛性力故，便得無疑。若見佛性而<a class="zhuhao" href="#381" id="378">〔二〕</a>爲常者，本未知時，應是無常。若本無常後亦應爾，何以故？如世間物，本無今有，已有還無。如是等物，悉皆無常。驗此經文，<span class="zhuanming">文殊</span>所騰<span class="zhuanming">純陀</span>疑者，即疑佛性非常住法，不問煩惱，何故古今大德斷煩惱爲本，所以疑<a class="zhuhao" href="#382" id="379">〔三〕</a>。」</span> </p>註          <p> <span class="font12 xiao"><a class="zhuhao" href="#377" id="380">〔一〕</a>原本「爲」作「非」，<span class="zhuanming">胡</span>本因之，據前句改。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#378" id="381">〔二〕</a><span class="zhuanming">胡</span>本「而」作「非」，原鈔本似爲「而」。<span class="zhuanming">胡適</span>晚年用朱筆又校爲「而」。今因之。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#379" id="382">〔三〕</a>以上皆<span class="zhuanming">石井</span>本所無，相當<span class="zhuanming">倫敦</span>本開頭一段。此下面部分相當<span class="zhuanming">石井</span>本之〔一〕。</span> </p><i class="pageTag" onclick="viewPic('ZSK00268-001-L00121','1381567',this);" style="cursor:pointer;"> <span class="song">P121</span></i><p> <span>〔五○〕<span class="zhuanming">中天竺</span>國梵僧<span class="zhuanming">伽羅蜜多三藏</span>弟子<span class="zhuanming">康智圓</span>問曰：「和上，多劫有緣，󲳴󲳴󲳴󲳴生死事大，念念無常，懷疑日深，不敢諮問，唯願慈悲，許申心地。」</span> </p><p> <span>和上答：「汝若有疑，恣意當問。」</span> </p><p> <span><span class="zhuanming">智圓</span>問：「一切衆生皆云修道，未審修道者一生得成佛道不？」</span> </p><p> <span>和上答言：「可得。」</span> </p><p> <span>又問：「云何可得？」</span> </p><p> <span>答：「如摩訶衍宗：<span class="zhuanming">恒</span>沙業障，一念消除，性體無生，刹那成道。何况一生而不得耶？」</span> </p><p> <span>又問：「云何刹那頃修習即得成佛？願斷此疑。」</span> </p><p> <span>答言：「修習即是有爲諸法，計屬無常﹑無常者〔不〕<a class="zhuhao" href="#389" id="383">〔一〕</a>離生滅。」</span> </p><p> <span>又問：「一切諸佛，修習果滿，得成佛道。今言不假修習，云何可信？」</span> </p><p> <span>答：「夫所信行修習，不離於智覺，即有智覺，即有照用。如是因果宛然，生滅本無，何假修習。」</span> </p><p> <span>又問：「諸佛成道，皆因智覺。今離智覺，何者是道？」</span> </p><p> <span>答：「道體無物，復無比量，亦無智覺照用，及動不動法；不立心地意地，亦無去來，無内外中間，復無處所，非寂静，無定亂，亦無空名，無相，無念，無思，知見不及，無證者。道性俱無所得。」</span> </p><p> <span>又問：「無所得，知見不及，云何而得解脱？」</span> </p><p> <span>答：「三事不生，是即解脱。」</span> </p><i class="pageTag" onclick="viewPic('ZSK00268-001-L00122','1381567',this);" style="cursor:pointer;"> <span class="song">P122</span></i><p> <span>又問：「云何三事不生？」</span> </p><p> <span>答：「心不生即無念，智不生即無知，慧不生即無見。通達此理者，是即解脱。」</span> </p><p> <span>又問：「心<a class="zhuhao" href="#390" id="384">〔二〕</a>智即有，云何不生知智見無念？」</span> </p><p> <span>答：「言心定，不言自定，即是無念。定則<a class="zhuhao" href="#391" id="385">〔三〕</a>更無分别，即是無智。慧定諸見不生，是即無見。非因果法，通達無我。明知生者妄生，滅者妄滅。」</span> </p><p> <span>又問：「諸佛皆從因果，得成佛道，今云言非因〔果〕法，云何得成師師相授？」</span> </p><p> <span>答：「大乘言下悟道，初發心時，便登佛地。無去來今，畢竟解脱。」</span> </p><p> <span>問：「何者是大乘禪定？」</span> </p><p> <span>答：「大乘定者，不用心，〔不看心〕</span> <span class="font12 xiao">（依下文四問的次第，疑此處有此三字），</span> <span>不看净<a class="zhuhao" href="#392" id="386">〔四〕</a>，不觀空，不住心，不澄心，不遠看，不近看，無十方，不降伏，無怖畏，無分别，不沉空，不住寂，一切妄相不生，是大乘禪定。」</span> </p><p> <span>問：「云何不用心？」</span> </p><p> <span>答：「用心即有，有即生滅。無用〔即〕<a class="zhuhao" href="#393" id="387">〔五〕</a>無，無生無滅。」</span> </p><p> <span>問：「何不看心？」</span> </p><p> <span>答：「看即是妄，無妄即不<a class="zhuhao" href="#394" id="388">〔六〕</a>看。」</span> </p><p> <span>問：「何不看净？」</span> </p><p> <span>答：「無垢即無净。净亦是相，是以不看。」</span> </p><i class="pageTag" onclick="viewPic('ZSK00268-001-L00123','1381567',this);" style="cursor:pointer;"> <span class="song">P123</span></i><p> <span>問：「云何不住心？」</span> </p><p> <span>答：「住心即假施設，是以不住。心無處所。因汝所問，一切修道者同悟。」</span> </p>註          <p> <span class="font12 xiao"><a class="zhuhao" href="#383" id="389">〔一〕</a><span class="zhuanming">胡</span>本原缺「不」字。原本字迹不清，據意應是「不」字。據補。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#384" id="390">〔二〕</a>原本作「心」字，<span class="zhuanming">胡</span>本校爲「無」。<span class="zhuanming">胡</span>晚年又朱筆改爲「心」。從前後意看，此改妥當。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#385" id="391">〔三〕</a><span class="zhuanming">胡</span>本「則」作「惠」，<span class="zhuanming">胡</span>晚年又校爲「則」。此與<span class="zhuanming">巴黎</span>原本相符。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#386" id="392">〔四〕</a>原本「净」作「静」，<span class="zhuanming">胡</span>本因之。<span class="zhuanming">胡</span>晚年用朱筆改爲「净」。「住心看净」是北宗禪法。<span class="zhuanming">神會</span>反對，主張不「住心看净」，故「净」字爲宜。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#387" id="393">〔五〕</a><span class="zhuanming">胡</span>本「無用」下缺一字，晚年用朱筆加「即」字，在下又加問號。今據加「即」字。原鈔本此處十分不清，似是「無用無生無滅」，於意亦通。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#388" id="394">〔六〕</a><span class="zhuanming">胡</span>本「不」作「無」，原鈔本像「不」字。<span class="zhuanming">胡適</span>晚年用朱筆改爲「不」字。今從之。</span> </p></div></div></div>
</>
南宗正統和神會七祖地位的確立
<div class="wlghyzd_wzb_18"><div id="FCdiv1156336" key="1156336"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=494501">神會和尚禪話録</a> &gt; 研究 &gt; 神會及其禪法理論 &gt; 一、神會及其在中國禪宗史上的地位 &gt; 南宗正統和神會七祖地位的確立 </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="FCdiv1156337" key="1156337"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00268-001-L00186','494551',this);" style="cursor:pointer;"> <span class="song">P186</span></i><p class="font18" id="ZSK00268-001-BT0000109">南宗正統和神會七祖地位的確立</p><p> <span>就在<span class="zhuanming">神會</span>被貶逐，遷徙各地的時候，發生了震驚全國的<span class="zhuanming">安</span><span class="zhuanming">史</span>之亂。</span> </p><p> <span><span class="zhuanming">唐玄宗</span><span class="zhuanming">開元</span>﹑<span class="zhuanming">天寳</span>之際（八世紀中期），是<span class="zhuanming">唐</span>王朝由盛而衰的轉折時期。政治日益腐敗，社會危機四伏，中央集權削弱，藩鎮割據勢力相繼而起。<span class="zhuanming">天寳</span>十四載（七五五）冬，<span class="zhuanming">平盧</span>﹑<span class="zhuanming">范陽</span>﹑<span class="zhuanming">河東</span>三鎮節度使<span class="zhuanming">安禄山</span>以討伐<span class="zhuanming">楊國忠</span>爲名，在<span class="zhuanming">范陽</span>（治今<span class="zhuanming">北京</span>）起兵叛亂，南下攻陷<span class="zhuanming">洛陽</span>，次年稱帝，攻入<span class="zhuanming">長安</span>。同時命其部下<span class="zhuanming">史思明</span>佔據<span class="zhuanming">河北</span>十三郡之地。<span class="zhuanming">玄宗</span>逃往今之<span class="zhuanming">四川</span>，<span class="zhuanming">肅宗</span>即位於<span class="zhuanming">靈武</span>（今屬<span class="zhuanming">寧夏</span>）。<span class="zhuanming">肅宗</span><span class="zhuanming">至德</span>二年（七五七），<span class="zhuanming">安禄山</span>在<span class="zhuanming">洛陽</span>被其子<span class="zhuanming">安慶緒</span>殺死，<span class="zhuanming">唐</span>將<span class="zhuanming">郭子儀</span>等率軍收復<span class="zhuanming">長安</span>﹑<span class="zhuanming">洛陽</span>。直到<span class="zhuanming">唐代宗</span><span class="zhuanming">廣德</span>元年（七六三）纔最後平定叛亂。</span> </p><p> <span>在平定<span class="zhuanming">安</span><span class="zhuanming">史</span>之亂中，軍需糧草供應困難。<span class="zhuanming">唐朝</span>政府賣官鬻爵和納錢度僧尼道士以歛錢供軍需。先是「<span class="zhuanming">楊國忠</span>設計，稱不可耗正庫之物，乃使御史<span class="zhuanming">崔衆</span>於<span class="zhuanming">河東</span>納錢度僧尼道士，旬日間得錢百萬」（<span class="shuming">舊唐書</span>卷四十八<span class="shuming">食貨志</span>上）。<span class="zhuanming">肅宗</span>即位後，<span class="zhuanming">至德</span>元載（七五六）十月「<span class="zhuanming">彭原郡</span>（在今<span class="zhuanming">甘肅</span><span class="zhuanming">鎮遠</span>之東）以軍興用度不足，權賣官爵及度僧尼」（<span class="shuming">舊唐書</span>卷十<span class="shuming">肅宗紀</span>）。此後，朝廷把這種辦法推廣到各地，<span class="zhuanming">神會</span>以其名望，<i class="pageTag" onclick="viewPic('ZSK00268-001-L00187','494551',this);" style="cursor:pointer;"> <span class="song">P187</span></i>也被派上了用場。<span class="shuming">宋高僧傳·神會傳</span>説：</span> </p><p> <span>副元帥<span class="zhuanming">郭子儀</span>率兵平殄，然於飛輓（按，即「飛芻輓粟」，指運送糧草）索然，用右僕射<span class="zhuanming">裴冕</span>計，大府各置戒壇度僧。僧税緡謂之香水錢，聚是以助軍須。</span> </p><p> <span>初<span class="zhuanming">洛都</span>先陷，<span class="zhuanming">會</span>越在草莽，時<span class="zhuanming">盧弈</span>爲賊所戮，羣議乃請<span class="zhuanming">會</span>主其壇度。于時寺宇宫觀鞠爲灰燼，乃權設一院，悉資苫蓋，而中築方壇。所獲財帛，頓支軍費。<span class="zhuanming">代宗</span>（按，時爲<span class="zhuanming">廣平王</span>，天下兵馬元帥）﹑<span class="zhuanming">郭子儀</span>收復兩京，<span class="zhuanming">會</span>之濟用頗有力焉。</span> </p><p> <span>關於納錢度僧之事，<span class="shuming">佛祖統紀</span>卷四十説：</span> </p><p> <span>帝在<span class="zhuanming">靈武</span>，以軍需不足，宰相<span class="zhuanming">裴冕</span>請鬻僧道度牒，謂之香水錢。</span> </p><p> <span><span class="shuming">佛祖歷代通載</span>卷十三於丁酉（<span class="zhuanming">至德</span>二載，公元七五七）年下載：</span> </p><p> <span>勅<span class="zhuanming">五嶽</span>各建寺廟，選高行沙門主之，聽白衣能誦經五百紙者度爲僧，或納錢百緡請牒剃落，亦賜明經出身。及兩京平，又與關輔諸州納錢度僧道萬餘人。進納自此而始。</span> </p><p> <span>讓我們先把其中幾個歷史事實搞清楚。據<span class="shuming">舊唐書</span>有關紀傳，<span class="zhuanming">天寳</span>十四載（七五五）七月<span class="zhuanming">肅宗</span>即位於<span class="zhuanming">靈武</span>，改元<span class="zhuanming">至德</span>；<span class="zhuanming">至德</span>二載（七五六）三月以左相<span class="zhuanming">韋見素</span>﹑平章事<span class="zhuanming">裴冕</span>爲左右僕射；四月，以<span class="zhuanming">郭子儀</span>爲司空兼副元帥；九月收復<span class="zhuanming">長安</span>；十月收復<span class="zhuanming">洛陽</span>。</span> </p><p> <span>因此<span class="zhuanming">神會</span>入<span class="zhuanming">洛陽</span>主持置壇度僧之事，至少應在<span class="zhuanming">至德</span>二年十月以後，其情况屬於<span class="shuming">佛祖歷代通載</span>所説「及兩京平，又與關輔諸州納錢度僧道萬餘人。」<span class="zhuanming">唐代</span>僧尼出家必須由尚書省的祠部發給度牒（也稱祠<i class="pageTag" onclick="viewPic('ZSK00268-001-L00188','494551',this);" style="cursor:pointer;"> <span class="song">P188</span></i>部牒），<span class="shuming">佛祖歷代通載</span>卷十三<span class="zhuanming">天寳</span>五載（七四六）丙戌五月：</span> </p><p> <span>制天下度僧尼，並令祠部給牒。今謂之祠部牒者，自此而始也。</span> </p><p> <span>僧尼憑此牒爲合法出家的證明，可免徭役。在戰亂尚未完全結束之際，官府委託各地高僧出面度僧尼，賣度牒，竟有那樣多的人受度買牒，説明當時人們要求擺脱繁重徭役的心情是多麽強烈。當然，其中也有很多確實真心希望出家的修行者。</span> </p><p> <span><span class="zhuanming">神會</span>在度僧鬻牒中立了大功，受到朝廷的嘉奬。<span class="shuming">宋高僧傳</span>本傳載：</span> </p><p> <span><span class="zhuanming">肅宗</span>皇帝詔入内供養。勅將作大匠（按，將作監的官員，掌宫殿宗廟等建築，從三品）併功齊力，爲造禪宇于<span class="zhuanming">荷澤寺</span>中也。</span> </p><p> <span><span class="shuming">六學僧傳</span>卷四<span class="shuming">神會傳</span>謂：「<span class="zhuanming">肅宗</span>朝屢入内廷供養。」這種情况對傳播南宗是十分有利的。</span> </p><p> <span>然而就在收復<span class="zhuanming">洛陽</span>的第二年，即<span class="zhuanming">乾元</span>元年（七五八）的五月十三日，<span class="zhuanming">神會</span>死於<span class="zhuanming">荆州</span><span class="zhuanming">開元寺</span>，年七十五歲（此據新發現的<span class="shuming">神會塔銘</span>）。<span class="zhuanming">神會</span>何時又返回曾被貶逐的地方？没有資料，只好闕疑。</span> </p><p> <span>據<span class="shuming">神會塔銘</span>，<span class="zhuanming">神會</span>的遺體由當時任<span class="zhuanming">河南</span>尹﹑<span class="zhuanming">東京</span>留守的<span class="zhuanming">嗣虢王</span><span class="zhuanming">李巨</span>等人迎歸<span class="zhuanming">洛陽</span>，在<span class="zhuanming">龍門</span><span class="zhuanming">寳應寺</span>建造身塔，於<span class="zhuanming">永泰</span>元年（七六五）纔正式安葬入塔。<span class="shuming">塔銘</span>由門徒<span class="zhuanming">慧空</span>撰，全稱是<span class="shuming">大唐東都荷澤寺殁故第七祖國師大德於龍門寳應寺龍首腹建身塔銘並序</span>，<span class="zhuanming">法璘</span>書。<span class="shuming">塔銘</span>中有：</span> </p><p> <span>粤自佛法東流，傳乎<span class="zhuanming">達摩</span>，<span class="zhuanming">達摩</span>傳<span class="zhuanming">可</span>，<span class="zhuanming">可</span>傳<span class="zhuanming">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>，<span class="zhuanming">能</span>傳<span class="zhuanming">神會</span>，宗承七葉，永播千秋。説般若之真乘，直指見性；談如來之法印，唯了佛心<a class="zhuhao" href="#441" id="426">〔一二〕</a>。</span> </p><i class="pageTag" onclick="viewPic('ZSK00268-001-L00189','494551',this);" style="cursor:pointer;"> <span class="song">P189</span></i><p> <span>可見<span class="zhuanming">慧能</span>的六祖地位和<span class="zhuanming">神會</span>的七祖地位，在<span class="zhuanming">神會</span>信徒心目中是十分明確的。</span> </p><p> <span><span class="shuming">宋高僧傳</span><span class="shuming">神會傳</span>記載，皇帝賜<span class="zhuanming">神會</span>以「<span class="zhuanming">真宗大師</span>」諡號，塔號「<span class="zhuanming">般若</span>」。據<span class="shuming">圓覺經大疏鈔</span>卷三之下，是<span class="zhuanming">唐代宗</span><span class="zhuanming">大曆</span>五年（七七○）勅賜祖堂額，號「<span class="zhuanming">真宗般若傳法之堂</span>」，七年勅賜塔額，號「般若大師之塔」。</span> </p><p> <span><span class="zhuanming">宗密</span><span class="shuming">禪門師資承襲圖</span>載：</span> </p><p> <span><span class="zhuanming">德宗皇帝</span><span class="zhuanming">貞元</span>十二年（公元七九六），勅皇太子集諸禪師，楷定禪門宗旨，搜求傳法傍正。遂有勅下，立<span class="zhuanming">荷澤大師</span>爲第七祖。内<span class="zhuanming">神龍寺</span>見在銘記。又御製七代祖師讚文，見行於世。</span> </p><p> <span>此時距<span class="zhuanming">神會</span>去世有三十九年。這實際意味着朝廷承認南宗爲禪門正統，<span class="zhuanming">慧能</span>爲第六祖，<span class="zhuanming">神會</span>爲直承<span class="zhuanming">慧能</span>的第七祖。在<span class="zhuanming">中國</span>封建社會，帝王的支持是佛教存在與發展的重要條件。如<span class="zhuanming">東晉</span><span class="zhuanming">道安</span>説：「不依國主，則法事難立。」（<span class="shuming">高僧傳</span>卷五）<span class="zhuanming">唐</span><span class="zhuanming">道宣</span>説：「自教流<span class="zhuanming">東夏</span>，代涉帝朝，必假時君，弘傳聲略。」（<span class="shuming">大唐内典録</span>卷一）<span class="zhuanming">玄奘</span>亦説過：「内闡住持由乎<span class="zhuanming">釋</span>種，外護建立屬在帝王。」（<span class="shuming">大慈恩寺三藏法師傳</span>卷八）都指出了帝王的支持對佛教發展的重要性。在<span class="zhuanming">中國</span>禪宗史上，<span class="zhuanming">神會</span>佔有重要地位。他進入北宗盛行的中心地區，旗幟鮮明地宣傳<span class="zhuanming">慧能</span>的南宗禪法，批評北宗「師承是傍，法門是漸」，雖經歷了挫折，一再遭受迫害，但最後因參與主持度僧鬻牒有功，得到朝廷的尊崇和支持，使南宗正式取得禪宗正統的地位，爲南宗的迅速擴展提供了十分有利的條件。</span> </p><p> <span><span class="zhuanming">神會</span>的弟子有<span class="zhuanming">靈坦</span>（<span class="shuming">宋高僧傳</span>卷十有傳；<span class="shuming">全唐文</span>卷七三一有<span class="zhuanming">賈餗</span><span class="shuming">大悲禪師碑銘</span>，「靈」作「雲」）﹑<span class="zhuanming">進平</span>（<span class="shuming">宋高僧傳</span>卷二十九有傳）﹑<span class="zhuanming">志滿</span>（<span class="shuming">宋高僧傳</span>卷十有傳）﹑<span class="zhuanming">無名</span>（<span class="shuming">宋高僧傳</span>卷十七有傳）﹑<span class="zhuanming">廣敷</span>（<span class="shuming">宋高僧傳</span><i class="pageTag" onclick="viewPic('ZSK00268-001-L00190','494551',this);" style="cursor:pointer;"> <span class="song">P190</span></i>卷二十有傳）﹑<span class="zhuanming">神英</span>（<span class="shuming">宋高僧傳</span>卷二十一有傳）﹑<span class="zhuanming">行覺</span>﹑<span class="zhuanming">皓玉</span>（<span class="shuming">宋高僧傳</span>卷二十九同傳）﹑<span class="zhuanming">無行</span>（見<span class="shuming">問答雜徵義</span>）﹑<span class="zhuanming">慧空</span>﹑<span class="zhuanming">法璘</span>（見<span class="shuming">神會塔銘</span>）等。都不太有名，對後世没有多大影響。</span> </p><p> <span><span class="zhuanming">宗密</span><span class="shuming">禪門師資承襲圖</span>認爲：「荷澤宗者全是<span class="zhuanming">曹谿</span>之法，無别教旨。」從<span class="zhuanming">神會</span>禪法的整體來看，可以這樣説，但具體分析起來，<span class="zhuanming">神會</span>對「無念」﹑「見性」﹑「定慧等」﹑「頓悟」以及批評北宗「觀心」﹑「看净」的禪法等方面都有新的發揮。然而他過於重視「知見」，又強調誦持<span class="shuming">金剛般若經</span>的功德，是相對於<span class="zhuanming">慧能</span>禪法的一種倒退，受到後世南宗其它派别的批評。這大概是<span class="zhuanming">神會</span>一系禪派很快湮滅無聞的重要原因吧。</span> </p></div></div></div>
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洛京荷澤神會大師語
<div class="wlghyzd_wzb_18"><div id="FCdiv1156340" key="1156340"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=494501">神會和尚禪話録</a> &gt; 正編 &gt; 洛京荷澤神會大師語 </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="FCdiv1156341" key="1156341"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00268-001-L00124','1381568',this);" style="cursor:pointer;"> <span class="song">P124</span></i><p class="font20" id="ZSK00268-001-BT0000073">洛京荷澤神會大師語</p><p> <span><span class="zhuanming">洛京</span><span class="zhuanming">荷澤神會</span>大師示衆曰：「夫學道者須達自源。四果﹑三賢，皆名調伏。辟支﹑羅漢，未斷其疑。等﹑妙二覺，了達分明。覺有淺深，教有頓漸。其漸也，歷僧祇劫猶處輪迴；其頓也，屈伸臂頃便登妙覺。若宿無道種，徒學多知。一切在心，邪正由己。不思一物，即是自心。非智所知，更無别行。悟入此者，真三摩提。法無去來，前後際斷。故知無念爲最上乘。曠徹清虚，頓開寳藏。心非生滅，性絶推遷。自净則境慮不生，無作乃攀緣自息。吾於昔日，轉不退輪。今得定慧雙修，如拳如手。見無念體，不逐物生，了如來常，更何所起。今此幻質，元是真常。自性如空，本來無相。既達此理，誰怖誰憂？天地不能變其體。心歸法界，萬象一如。遠離思量，智同法性。千經萬論，只是明心。既不立心，即體真理，都無所得。告諸學衆，無外馳求。若最上乘，應當無作。珍重！」</span> </p><p> <span>人問「無念法」有無否。</span> </p><p> <span>師曰：「不言有無。」</span> </p><p> <span>曰：「恁麽時作麽生？」</span> </p><p> <span>師曰：「亦無恁麽時。猶如明鏡，若不對像，終不見像。若見無物，乃是真見<a class="zhuhao" href="#396" id="395">〔一〕</a>。」</span> </p><p> <span>（<span class="zhuanming">宋</span><span class="zhuanming">道原</span>編<span class="shuming">景德傳燈録</span>卷二十八，<span class="shuming">大正藏</span>卷五十一）</span> </p><i class="pageTag" onclick="viewPic('ZSK00268-001-L00125','1381568',this);" style="cursor:pointer;"> <span class="song">P125</span></i>註          <p> <span class="font12 xiao"><a class="zhuhao" href="#395" id="396">〔一〕</a>此後有六祖<span class="zhuanming">慧能</span>答<span class="zhuanming">神會</span>的六問的内容。是否真實，甚屬可疑，特置於書後附編部分，以供參考。</span> </p></div></div></div>
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宣傳頓教禪法爲南宗争正統
<div class="wlghyzd_wzb_18"><div id="FCdiv1156344" key="1156344"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=494501">神會和尚禪話録</a> &gt; 研究 &gt; 神會及其禪法理論 &gt; 一、神會及其在中國禪宗史上的地位 &gt; 宣傳頓教禪法爲南宗争正統 </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="FCdiv1156345" key="1156345"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00268-001-L00169','494550',this);" style="cursor:pointer;"> <span class="song">P169</span></i><p class="font18" id="ZSK00268-001-BT0000108">宣傳頓教禪法爲南宗争正統</p><p> <span><span class="shuming">宋高僧傳</span>卷八<span class="shuming">神會傳</span>載：</span> </p><p> <span>居<span class="zhuanming">曹溪</span>數載，後遍尋名跡。<span class="zhuanming">開元</span>八年（七二○）勅配住<span class="zhuanming">南陽</span><span class="zhuanming">龍興寺</span>。續於<span class="zhuanming">洛陽</span>大行禪法，聲彩<i class="pageTag" onclick="viewPic('ZSK00268-001-L00170','494550',this);" style="cursor:pointer;"> <span class="song">P170</span></i>發揮。先是兩京之間皆宗<span class="zhuanming">神秀</span>，若不淰之魚鮪附沼龍也。從見<span class="zhuanming">會</span>明心六祖之風，蕩其漸修之道矣。南北二宗，時始判焉。致<span class="zhuanming">普寂</span>之門，盈而後虚。</span> </p><p> <span>概括了在<span class="zhuanming">慧能</span>死後<span class="zhuanming">神會</span>的活動情况。</span> </p><p> <span><span class="zhuanming">南陽</span>（今<span class="zhuanming">河南</span><span class="zhuanming">南陽市</span>）屬<span class="zhuanming">鄧州</span>（治今<span class="zhuanming">河南</span><span class="zhuanming">鄧縣</span>），在<span class="zhuanming">唐</span><span class="zhuanming">東都</span><span class="zhuanming">洛陽</span>正南方。<span class="zhuanming">神會</span>因奉勅住<span class="zhuanming">南陽</span><span class="zhuanming">龍興寺</span>，被尊稱爲<span class="zhuanming">南陽和尚</span>。據曾任<span class="zhuanming">唐山</span>（今<span class="zhuanming">浙江</span><span class="zhuanming">昌化縣</span>）主簿<span class="zhuanming">劉澄</span>所集録的<span class="shuming">南陽和尚問答雜徵義</span>（因長期在<span class="zhuanming">敦煌</span>遺書中没有發現此文標題，稱爲<span class="shuming">神會語録</span>或<span class="shuming">神會録</span>）記載，<span class="zhuanming">神會</span>在<span class="zhuanming">南陽</span><span class="zhuanming">龍興寺</span>期間，曾廣泛地在僧俗之間宣傳南宗頓教禪法。與當時朝廷官員﹑士大夫發生直接交往的有：户部尚書<span class="zhuanming">王趙公</span>﹑<span class="zhuanming">崔齊公</span>﹑禮部侍郎<span class="zhuanming">蘇晉</span>﹑<span class="zhuanming">潤州</span>刺使<span class="zhuanming">李峻</span>﹑<span class="zhuanming">張燕公</span>﹑侍郎<span class="zhuanming">苗晉卿</span>﹑<span class="zhuanming">嗣道王</span>﹑<span class="zhuanming">常州</span>司户<span class="zhuanming">元思直</span>﹑<span class="zhuanming">潤州</span>司馬<span class="zhuanming">王幼琳</span>﹑侍御史<span class="zhuanming">王維</span>﹑<span class="zhuanming">蘇州</span>長吏<span class="zhuanming">唐法通</span>﹑<span class="zhuanming">揚州</span>長吏<span class="zhuanming">王怡</span>﹑<span class="zhuanming">相州</span>别駕<span class="zhuanming">馬擇</span>﹑給事中<span class="zhuanming">房琯</span>﹑<span class="zhuanming">峻儀縣</span>尉<span class="zhuanming">李寃</span>﹑<span class="zhuanming">内鄉縣</span>令<span class="zhuanming">張萬頃</span>﹑<span class="zhuanming">洛陽縣</span>令<span class="zhuanming">徐鍔</span>﹑<span class="zhuanming">南陽</span>太守<span class="zhuanming">王弼</span>等。其中有的人也許是<span class="zhuanming">神會</span>到<span class="zhuanming">洛陽</span>時交往的。現結合介紹部分人的事迹，把<span class="zhuanming">神會</span>與他們説法的内容作概要介紹<a class="zhuhao" href="#436" id="421">〔七〕</a>。</span> </p><p> <span>户部尚書<span class="zhuanming">王趙公</span>，名<span class="zhuanming">琚</span>，<span class="shuming">舊唐書</span>卷一○六有傳，<span class="zhuanming">唐玄宗</span><span class="zhuanming">先天</span>二年（七一三）因參與除<span class="zhuanming">太平公主</span>及其同黨有功，拜户部尚書，封<span class="zhuanming">趙國公</span>，此後曾久任外郡，一度被削封。所任外郡中有<span class="zhuanming">滑州</span>，<span class="zhuanming">開元</span>二十年前「又復其封」。此後歷任<span class="zhuanming">巂州</span>和<span class="zhuanming">同</span>﹑<span class="zhuanming">蒲</span>﹑<span class="zhuanming">通</span>﹑<span class="zhuanming">鄧</span>﹑<span class="zhuanming">蔡</span>五州刺史。<span class="zhuanming">神會</span>與他交往的時間，當是他任<span class="zhuanming">滑州</span>或<span class="zhuanming">鄧州</span>刺史的時候，在<span class="zhuanming">天寳</span>元年（七四二）之前。<span class="zhuanming">神會</span>在<span class="zhuanming">開元</span>二十年於<span class="zhuanming">滑州</span>治所<span class="zhuanming">滑臺</span>（<span class="zhuanming">白馬</span>）與北宗僧人辯論，定禪宗「是非」﹑「宗旨」；而<span class="zhuanming">南陽</span>則是<span class="zhuanming">鄧州</span>所轄的一個縣。</span> </p><i class="pageTag" onclick="viewPic('ZSK00268-001-L00171','494550',this);" style="cursor:pointer;"> <span class="song">P171</span></i><p> <span><span class="zhuanming">王琚</span>用偈向<span class="zhuanming">神會</span>問<span class="shuming">法華經</span><span class="shuming">譬喻品</span>中所載用三車（羊車﹑鹿車﹑牛車）喻「三乘」，用白牛大車喻「佛乘」的道理。<span class="zhuanming">神會</span>回答：</span> </p><p> <span>若爲迷人得，一便作三車；若約悟人解，即三本是一。</span> </p><p> <span>主張會三歸一。對領悟佛教真諦的人來説，三乘（聲聞﹑緣覺﹑菩薩）之説祇是權宜方便的説法，「三車本是一」，實際上只有「一佛乘」。按照佛乘（亦可稱菩薩乘﹑大乘）的教義，人人皆可成佛。</span> </p><p> <span><span class="zhuanming">崔齊公</span>，當即<span class="shuming">舊唐書</span>卷九十九所載的<span class="zhuanming">崔日用</span>或其子<span class="zhuanming">崔宗之</span>。<span class="zhuanming">崔日用</span>，<span class="zhuanming">滑州</span><span class="zhuanming">靈昌</span>人，因參與<span class="zhuanming">玄宗</span>討平<span class="zhuanming">韋后</span>之黨，受任黄門侍郎，封<span class="zhuanming">齊國公</span>。<span class="zhuanming">先天</span>二年（七一三）因預謀誅殺<span class="zhuanming">太平公主</span>黨羽，拜吏部尚書，後出外任<span class="zhuanming">常州</span>﹑<span class="zhuanming">汝州</span>刺史，<span class="zhuanming">開元</span>十年（七二二）死，子<span class="zhuanming">宗之</span>襲封。很可能<span class="zhuanming">崔日用</span>在<span class="zhuanming">開元</span>八九年（七二○或七二一）任<span class="zhuanming">汝州</span>刺史時會見<span class="zhuanming">神會</span>並討論禪法。<span class="zhuanming">汝州</span>在<span class="zhuanming">鄧州</span>之北，治今<span class="zhuanming">河南</span><span class="zhuanming">臨汝</span>。當時<span class="zhuanming">神會</span>已在離此不遠的<span class="zhuanming">南陽</span><span class="zhuanming">龍興寺</span>傳法。其子<span class="zhuanming">宗之</span>，是<span class="zhuanming">杜甫</span><span class="shuming">飲中八仙歌</span>中的「八仙」之一，詩云：「<span class="zhuanming">宗之</span>蕭灑美少年。」</span> </p><p> <span><span class="zhuanming">崔齊公</span>向<span class="zhuanming">神會</span>問禪定的道理。<span class="zhuanming">神會</span>回答：「神無方所，有何定乎？」主張「心﹑定俱無」。</span> </p><p> <span>問：心﹑定俱無，若爲是道？答曰：道祇没道，亦無若爲道。問：既言無若爲，何處得只没道？答：今言祇没道，爲有若爲道。若言無若爲，祇没亦不存。</span> </p><p> <span><span class="zhuanming">神會</span>實際在用般若空義論證禪定空無所有，名相不可執著的道理。禪定無相，道亦無相，無相爲空，即爲實相。「若爲是道」，即「何爲是道」？<span class="zhuanming">神會</span>在回答中説，「道」不可得，故「道祇没道」，也無所謂「何爲是道」這種執著名相的問話，最後連「祇没道」也不成立。這正是南宗頓教的一個重要主張。</span> </p><i class="pageTag" onclick="viewPic('ZSK00268-001-L00172','494550',this);" style="cursor:pointer;"> <span class="song">P172</span></i><p> <span>「禮部侍郎」<span class="zhuanming">蘇晉</span>是<span class="zhuanming">唐中宗</span>時任户部尚書的<span class="zhuanming">蘇珦</span>之子，<span class="shuming">舊唐書</span>卷一百有傳。<span class="zhuanming">唐玄宗</span><span class="zhuanming">開元</span>十四年（七二六）任吏部侍郎，後出任<span class="zhuanming">汝州</span>刺史。<span class="shuming">舊唐書</span>卷一百九十<span class="shuming">齊澣傳</span>亦言<span class="zhuanming">蘇晉</span>任吏部侍郎，説用户部侍郎<span class="zhuanming">蘇晉</span>與<span class="zhuanming">澣</span>爲吏部侍郎，當時以爲高選。看來<span class="shuming">神會語録</span>説<span class="zhuanming">蘇晉</span>是「禮部侍郎」是誤寫。<span class="zhuanming">杜甫</span><span class="shuming">飲中八仙歌</span>中有：「<span class="zhuanming">蘇晉</span>長齋繡佛前，醉中往往愛逃禪。」據此他是個持齋戒喜坐禪的佛教徒。</span> </p><p> <span><span class="zhuanming">蘇晉</span>問<span class="zhuanming">神會</span>什麽是「大乘」，什麽是「最上乘」？<span class="zhuanming">神會</span>回答：菩薩是「大乘」，佛是「最上乘」。「大乘」要行施捨，「觀三事（當指身﹑口﹑意三業，或指藴﹑處﹑界三科）體空，乃至六波羅蜜亦復如是」。所謂「最上乘」是：</span> </p><p> <span>但見本自性空寂，即知三事本來自性空，更不復起觀，乃至六（原作「亦」）度亦然。</span> </p><p> <span>所説「最上乘」實指南宗「如來禪」。<span class="zhuanming">神會</span>在答<span class="zhuanming">志德法師</span>問中説：「今既不説五乘，唯言衆生入佛知見。約斯經義，祇顯頓門，唯在一念相應，實更不由階漸，相應義也。謂見無念。見無念者，謂了自性；了自性者，謂無所得；以其無所得，即如來禪。」此「如來禪」主張識心見性，重「無念」（「不復起觀」即屬「無念」），重頓悟。</span> </p><p> <span><span class="zhuanming">張燕公</span>，即<span class="zhuanming">張説</span>，<span class="shuming">舊唐書</span>卷九十七有傳。<span class="zhuanming">唐玄宗</span><span class="zhuanming">先天</span>二年（七一三）參與除<span class="zhuanming">太平公主</span>黨羽有功，徵拜中書令，封<span class="zhuanming">燕國公</span>。<span class="zhuanming">唐代</span>著名政治家﹑文學家。傳謂「前後三秉大政，掌文學之任凡三十年」。<span class="zhuanming">武則天</span>時曾撰<span class="shuming">三教珠英</span>，有文集三十卷行世。卒於<span class="zhuanming">開元</span>十八年（七三○）。</span> </p><p> <span><span class="zhuanming">張説</span>曾就南宗禪法中的重要法門——「無念法」，向<span class="zhuanming">神會</span>提問：</span> </p><i class="pageTag" onclick="viewPic('ZSK00268-001-L00173','494550',this);" style="cursor:pointer;"> <span class="song">P173</span></i><p> <span>禪師日常説無念法，勸人修學，未審無念法有無？</span> </p><p> <span>並就<span class="zhuanming">神會</span>的回答深入質問。<span class="zhuanming">神會</span>回答的要點是：無念法既不可斷言爲「有」，也不可斷言爲「無」，因爲它既不同於世俗世界的「有」，也不同於世俗世界的「無」。只是在言談時纔給它起個名稱，實際上是不可表述，不能言説的。<span class="zhuanming">神會</span>是把無念法説成是衆生秉有的佛性的，説：</span> </p><p> <span>若以衆生心净，自然有大智慧光，照無餘世界。</span> </p><p> <span>它不是一般的物件，雖「見」（見性）而無，所謂「見無物即是真見﹑常見」。可見，在<span class="zhuanming">神會</span>的禪法中，「無念法」既是修禪的一種指導原則，又是達到覺悟的内在依據——心性﹑佛性，還是覺悟的精神境界。<span class="zhuanming">神會</span>與<span class="zhuanming">張説</span>的解釋，側重於後兩種含義。</span> </p><p> <span>侍郎<span class="zhuanming">苗晉卿</span>，<span class="shuming">舊唐書</span>卷一百一十三有傳。<span class="zhuanming">唐玄宗</span><span class="zhuanming">開元</span>二十三年（七三五）遷吏部郎中，二十九年（七四一）拜吏部侍郎，直到<span class="zhuanming">天寳</span>二載（七四三）被貶出京。卒於<span class="zhuanming">永泰</span>元年（七六五）。</span> </p><p> <span>在<span class="zhuanming">苗晉卿</span>任吏部侍郎時，曾向<span class="zhuanming">神會</span>問如何修道可以達到解脱。<span class="zhuanming">神會</span>援引<span class="shuming">金剛經</span>回答説：應得「無住心」，「但得無住心，即得解脱」。又説：</span> </p><p> <span>無住體上，自有本智，以本智能知，常令本智而生其心。</span> </p><p> <span>可以認爲，「無住心」也就是「無住體」，是通過修持南宗禪法所達到的與所謂真如﹑佛性相應的一種心理狀態；在這種狀態下，能使本來具有的智慧顯現，産生清净心，達到覺悟。「無住」與「無念」一樣，是南宗禪法中的重要概念，它要求修行者對任何事物無所取捨，而應超脱於它們之上。</span> </p><i class="pageTag" onclick="viewPic('ZSK00268-001-L00174','494550',this);" style="cursor:pointer;"> <span class="song">P174</span></i><p> <span><span class="zhuanming">嗣道王</span>，當爲<span class="zhuanming">李微</span>之子<span class="zhuanming">李鍊</span>，<span class="shuming">舊唐書</span>卷六十四有傳。<span class="zhuanming">李微</span>是<span class="zhuanming">唐高祖</span>的曾孫，<span class="zhuanming">神龍</span>初（七○五）封爲<span class="zhuanming">嗣道王</span>，<span class="zhuanming">景雲</span>元年（七一○）卒。子<span class="zhuanming">李鍊</span>在<span class="zhuanming">開元</span>二十五年（七三七）襲封<span class="zhuanming">嗣道王</span>。從年代上看，<span class="zhuanming">神會</span>會見的<span class="zhuanming">嗣道王</span>就是<span class="zhuanming">李鍊</span>。</span> </p><p> <span><span class="zhuanming">李鍊</span>問<span class="zhuanming">神會</span>：</span> </p><p> <span>無念法者，爲是凡夫修，爲是聖人修？若是聖人修，即何故令勸凡夫修無念法？</span> </p><p> <span>這是個十分實際的問題。如果把南宗「無念」禪法説成是一切禪法中的最優越的禪法，那麽，一般人可以修持嗎？<span class="zhuanming">神會</span>巧妙的運用「無二」之理進行回答，説無念法雖屬聖人法，但「凡夫若修無念者，即非凡夫也」。又對「無念」的含義作解釋：「無者無有二法（按，指善惡﹑垢净以至凡聖等對立的事物觀念），念者唯念真如」：</span> </p><p> <span>所言念者，是真如之用；真如者，即是念之體。以是義故，立無念爲宗。若言無念者，雖有見聞覺知，而常空寂。</span> </p><p> <span>此意本取自<span class="shuming">六祖壇經</span>，是説修禪者應以「無念」爲準則。它的含義，正如把「無念」二字分開解釋的那樣：「無」是取消對事物所持的有無﹑邪正﹑善惡等對立性的觀念；「念」是使心理狀態與真如相應。修無念法不是叫人脱離現實的世俗社會，而是在思想上不受外界的影響，没有任何特定心理趨向或追求。</span> </p><p> <span><span class="zhuanming">王維</span>，字<span class="zhuanming">摩詰</span>，<span class="zhuanming">開元</span>九年（七二一）進士擢第。<span class="shuming">舊唐書</span>卷一百九十下本傳載：「歷右拾遺﹑監察御史﹑左補闕﹑庫部郎中。」後任吏部郎中。<span class="shuming">南陽和尚問答雜徵義</span>稱「侍御史<span class="zhuanming">王維</span>」，可能是在任監察御史之<i class="pageTag" onclick="viewPic('ZSK00268-001-L00175','494550',this);" style="cursor:pointer;"> <span class="song">P175</span></i>後。據<span class="shuming">舊唐書·職官志</span>載，御史臺有監察御史（正八品上）﹑待御史（從六品下），<span class="zhuanming">王維</span>當是從監察御史升任侍御史，時間當在<span class="zhuanming">開元</span>中期（公元七二七年前後）。</span> </p><p> <span><span class="zhuanming">王維</span>通過<span class="zhuanming">神會</span>的門人<span class="zhuanming">劉相倩</span>，請<span class="zhuanming">神會</span>和同寺的<span class="zhuanming">慧澄禪師</span>到<span class="zhuanming">南陽郡</span>的<span class="zhuanming">臨湍驛</span>，談論佛法達數日之久。<span class="zhuanming">王維</span>問怎樣修道纔能達到解脱？<span class="zhuanming">神會</span>回答：</span> </p><p> <span>衆生本自心净，若更欲起心有修，即是妄心，不可得解脱。</span> </p><p> <span><span class="zhuanming">王維</span>聽了十分驚奇：説：「大奇！曾聞大德皆未有作如此説。」向在座的<span class="zhuanming">寇太守</span>﹑<span class="zhuanming">張别駕</span>﹑<span class="zhuanming">袁司馬</span>等説：「此<span class="zhuanming">南陽郡</span>有好大德，有佛法甚不可思議！」</span> </p><p> <span><span class="zhuanming">神會</span>講的就是南宗禪法的主張——「無念」。按照這種禪法，衆生心性本净，不假外修，如果打算（「起心」）求取什麽，捨棄什麽，有意修證覺悟解脱，都是「妄心」所爲，只能妨礙達到解脱。實際是主張寄坐禪﹑修道於自然無爲，於日常生活之中。此雖來自<span class="zhuanming">慧能</span>，但<span class="zhuanming">神會</span>有所發展。對此，後面還將詳論。</span> </p><p> <span>在<span class="zhuanming">神會</span>大力宣傳南宗禪法的時候，並非没有反對者。即使與<span class="zhuanming">神會</span>同寺的<span class="zhuanming">慧澄禪師</span>，在定慧關係問題上也有不同的見解。就在<span class="zhuanming">王維</span>向<span class="zhuanming">南陽郡</span>官員贊譽<span class="zhuanming">神會</span>的時候，<span class="zhuanming">寇太守</span>就指出二人「見解並不同」。<span class="zhuanming">王維</span>立即問有何不同？<span class="zhuanming">神會</span>作了回答。大意是：<span class="zhuanming">慧澄</span>主張「先修定以後，定後發慧」，即智慧是借助修習禪定以後得到的，而<span class="zhuanming">神會</span>主張「定慧俱等」，説：</span> </p><p> <span>言定者，體不可得；所言慧者，能見不可得體，湛然常寂，有<span class="zhuanming">恒</span>沙巧用，即是定慧等學。</span> </p><p> <span>傳統禪學及北宗禪法，皆主張通過坐禪入定，然後觀想義理，引發佛教智慧。此即先定後慧，從定發<i class="pageTag" onclick="viewPic('ZSK00268-001-L00176','494550',this);" style="cursor:pointer;"> <span class="song">P176</span></i>慧。從<span class="zhuanming">慧能</span>開始，主張「定慧等」，認爲「定慧體一不二，即定是慧體，即慧是定用，即慧之時定在慧，即定之時慧在定<a class="zhuhao" href="#437" id="422">〔八〕</a>」。這種説法的用意是反對固守傳統的坐禪儀式，認爲能達到「識心見性」的目的，一切皆可稱之爲「定」，此時「定」也就是「慧」。「定慧等」是以體認本具清净佛性爲前提的。<span class="zhuanming">神會</span>説「若定慧等者，名爲見佛性」，就包含這個意思。他風趣地對<span class="zhuanming">王維</span>説「正共侍御語時，即是定慧俱等」，表示在談笑起坐中也包含有定，有慧，而不一定非得打坐不可。</span> </p><p> <span><span class="zhuanming">王維</span>此後大概與<span class="zhuanming">神會</span>之間還有交往，曾受<span class="zhuanming">神會</span>之託撰<span class="shuming">六祖能禪師碑銘</span>（<span class="shuming">唐文粹</span>卷六十三﹑<span class="shuming">全唐文</span>卷三二七等），時間至遲在<span class="zhuanming">神會</span>去世之前。<span class="shuming">舊唐書</span><span class="shuming">王維傳</span>載，<span class="zhuanming">王維</span>與其弟<span class="zhuanming">王縉</span>俱奉佛，「居常蔬食，不茹葷血，晚年長齋，不衣文綵」，「在京師日飯十數名僧，以玄談爲樂」，「退朝之後，焚香獨坐，以禪誦爲事」。在與<span class="zhuanming">王維</span>交往的僧人中大概包括<span class="zhuanming">神會</span>。<span class="zhuanming">王維</span>死於<span class="zhuanming">神會</span>死後的第二年，即<span class="zhuanming">乾元</span>二年（七五九）。</span> </p><p> <span>給事中<span class="zhuanming">房琯</span>（原本作「綰」），<span class="shuming">舊唐書</span>卷一百一十一有傳。<span class="zhuanming">唐玄宗</span><span class="zhuanming">開元</span>二十二年（七三四）拜監察御史，<span class="zhuanming">天寳</span>元載（七四二）拜主客員外郎，五載（七四六）擢試給事中，賜爵<span class="zhuanming">漳南縣</span>男，不久被貶任外職。神會在<span class="zhuanming">天寳</span>四載（七四五）入<span class="zhuanming">洛陽</span>住<span class="zhuanming">荷澤寺</span>，<span class="zhuanming">房琯</span>與他相見大概在任給事中不久的時候。</span> </p><p> <span><span class="zhuanming">房琯</span>向<span class="zhuanming">神會</span>問「煩惱即菩提義」。<span class="zhuanming">神會</span>以虚空本無動静﹑明暗爲喻，説明「迷悟雖即有殊，菩提心元來不動」，意爲衆生本具佛性（「菩提心」亦可理解爲佛性），不因迷﹑悟而有改變，從一切衆生皆可「識心見性」，自悟成佛來説，煩惱即是菩提。又説，所謂迷悟的説法，是對根底淺的人説的，對「上根人」來説，迷也就是悟，因爲衆生所擁有的「菩提心」並没有因「迷」而消滅，「菩提無去來今」。</span> </p><i class="pageTag" onclick="viewPic('ZSK00268-001-L00177','494550',this);" style="cursor:pointer;"> <span class="song">P177</span></i><p> <span><span class="zhuanming">神會</span>還就其他州縣官員的詢問，回答了有關什麽是道？世界上有没有佛？真如似何物？以及一切衆生皆有佛性，爲什麽有的見，有的不見（「見性」）？衆生佛性與佛佛性有何差異？佛教的「因緣」與道教的「自然」是什麽關係？佛教的「自然」是什麽……等問題。從中不僅可以瞭解<span class="zhuanming">神會</span>與上層社會人物的交往及其佛學思想，也可以瞭解<span class="zhuanming">唐代</span>官僚士大夫信徒所關心的佛教問題，很有歷史價值。</span> </p><p> <span>據<span class="shuming">南陽和尚問答雜徵義</span>，<span class="zhuanming">神會</span>與僧人之間也有廣泛交往，對許多佛教問題進行討論。與<span class="zhuanming">神會</span>探討或辯論佛法的僧人有：<span class="zhuanming">真法師</span>﹑<span class="zhuanming">廬山法師</span>﹑<span class="zhuanming">慧（原作「惠」）澄禪師</span>﹑<span class="zhuanming">神足師</span>﹑<span class="zhuanming">魏郡</span><span class="zhuanming">乾光法師</span>﹑<span class="zhuanming">悊法師</span>﹑<span class="zhuanming">志德法師</span>﹑<span class="zhuanming">蔣山</span><span class="zhuanming">義法師</span>﹑<span class="zhuanming">義聞法師</span>﹑<span class="zhuanming">廬山</span><span class="zhuanming">簡法師</span>﹑<span class="zhuanming">牛頭</span><span class="zhuanming">龐法師</span>﹑<span class="zhuanming">羅浮山</span><span class="zhuanming">懷迪禪師</span>﹑<span class="zhuanming">牛頭山</span><span class="zhuanming">袁禪師</span>﹑<span class="zhuanming">齊</span>寺主﹑<span class="zhuanming">行律師</span>﹑弟子比丘<span class="zhuanming">無行</span>及<span class="zhuanming">崇遠法師</span>等。其中的<span class="zhuanming">崇遠</span>，當是北宗禪僧或贊同北宗禪法的僧人。據<span class="zhuanming">神會</span>弟子所編<span class="shuming">菩提達摩南宗定是非論</span>，<span class="zhuanming">崇遠</span>是<span class="zhuanming">滑臺</span><span class="zhuanming">大雲寺</span>的僧人（「當寺<span class="zhuanming">崇遠法師</span>者……」），「兩京名播，海外知聞，處於法會，詞若湧泉，所有問語，實窮其原。<span class="zhuanming">提婆</span>之後，蓋乃有一。時人號之<span class="zhuanming">山東遠</span>」。<span class="zhuanming">開元</span>二十年<span class="zhuanming">神會</span>在<span class="zhuanming">滑臺</span><span class="zhuanming">大雲寺</span>所擧行的無遮大會（僧俗貴賤皆可參加的法會）上，把<span class="zhuanming">崇遠</span>當作是北宗代表，與之激烈辯論。<span class="zhuanming">神會</span>平時與上述僧人討論或辯論的佛法有這樣一些内容：空﹑色空關係﹑中道﹑常與無常﹑真如﹑佛性﹑定慧關係﹑頓悟與漸悟﹑一行三昧﹑懺悔能否滅罪﹑佛心與衆生心﹑誦持<span class="shuming">金剛般若經</span>的功德等；其中與<span class="zhuanming">崇遠</span>主要辯論南北二宗誰爲正統及禪法頓漸問題（詳後）。</span> </p><p> <span><span class="zhuanming">唐</span><span class="zhuanming">宗密</span><span class="shuming">圓覺經大疏鈔</span>卷三之下<span class="shuming">神會傳</span>説：</span> </p><p> <span>因<span class="zhuanming">南陽</span>答<span class="zhuanming">〔王趙〕公</span>三車義，名漸聞於名賢。</span> </p><i class="pageTag" onclick="viewPic('ZSK00268-001-L00178','494550',this);" style="cursor:pointer;"> <span class="song">P178</span></i><p> <span><span class="zhuanming">神會</span>是在<span class="zhuanming">天寳</span>四載（七四五）應兵部侍郎<span class="zhuanming">宋鼎</span>之請入<span class="zhuanming">洛陽</span>的。此前<span class="zhuanming">神會</span>以<span class="zhuanming">南陽</span><span class="zhuanming">龍興寺</span>爲中心，與朝中大臣﹑地方官吏﹑各地僧人發生聯繫，向他們宣傳南宗頓教禪法。現存<span class="shuming">南陽和尚頓教解脱禪門直了性壇語</span>當爲<span class="zhuanming">神會</span>在這個期間説法的記録。<span class="zhuanming">神會</span>登壇向僧俗信徒演説南宗頓教禪法，先帶領衆人發菩提心（發誓願達到最高覺悟），禮佛懺悔，然後宣説佛法。主要内容有：</span> </p><p> <span>1戒﹑定﹑慧「三學等」；「妄心不起名爲戒；無妄心名爲定；知心無妄名爲慧」，是把三學統一在清净的「心性」（佛性）之上。</span> </p><p> <span>2衆生皆有佛性，只因被煩惱覆蓋不能解脱，「要因善知識指授，方乃得見，故即離流浪生死，使得解脱」。</span> </p><p> <span>3禪法「立無念爲宗」，「不作意取净」及「取空」﹑「取湼槃」；「一切善惡，總莫思量」，使心「無住」，「種種運爲世間，不於事上生念，是定慧雙修」。修行者應不脱離世間，自修自悟，「起心外求者，即名邪求」。批評北宗的「凝心入定，住心看净，起心外照，攝心内證」的漸教禪法。</span> </p><p> <span><span class="zhuanming">神會</span>在應請入<span class="zhuanming">洛陽</span>之前曾到過<span class="zhuanming">洛陽</span>西北方的<span class="zhuanming">滑州</span>。<span class="zhuanming">唐玄宗</span><span class="zhuanming">開元</span>二十年（七三二）在此州治所<span class="zhuanming">滑臺</span>（<span class="zhuanming">白馬</span>）的<span class="zhuanming">大雲寺</span>擧辦「無遮大會」。<span class="zhuanming">神會</span>鄭重宣告：「今日説者，爲天下學道者辨其是非，爲天下學道者定其宗旨。」當場與<span class="zhuanming">大雲寺</span>的<span class="zhuanming">崇遠法師</span>展開辯論，主要論旨有兩個：</span> </p><p> <span>1北宗<span class="zhuanming">神秀</span>﹑<span class="zhuanming">普寂</span>没有祖傳袈裟，不是禪門正統。</span> </p><p> <span>2北宗禪法主張漸悟，南宗主張頓悟，頓門優於漸門。</span> </p><i class="pageTag" onclick="viewPic('ZSK00268-001-L00179','494550',this);" style="cursor:pointer;"> <span class="song">P179</span></i><p> <span><span class="zhuanming">神會</span>應請入住<span class="zhuanming">洛陽</span>後，仍在不同場合宣傳這種看法。弟子<span class="zhuanming">獨孤沛</span>以<span class="zhuanming">神會</span>在開元二十年與北宗僧人辯論的言論爲主，又吸收他的説法片斷，進行整理，撰爲<span class="shuming">菩提達摩南宗定是非論</span>。</span> </p><p> <span>禪宗北宗是指以<span class="zhuanming">神秀</span>（？——七○六）﹑<span class="zhuanming">法如</span>（六三八——六八九）等人爲代表的禪派。他們都是禪宗五祖<span class="zhuanming">弘忍</span>的弟子。<span class="zhuanming">弘忍</span>（六○二—六七五）繼<span class="zhuanming">道信</span>之後在<span class="zhuanming">蘄州</span><span class="zhuanming">黄梅縣</span>的<span class="zhuanming">東山</span>（<span class="zhuanming">馮茂山</span>）傳法，著名弟子有<span class="zhuanming">神秀</span>及<span class="zhuanming">資州</span><span class="zhuanming">智詵</span>﹑<span class="zhuanming">白松山</span><span class="zhuanming">劉主簿</span>﹑<span class="zhuanming">莘州</span><span class="zhuanming">惠藏</span>﹑<span class="zhuanming">隨州</span><span class="zhuanming">玄約</span>﹑<span class="zhuanming">嵩山</span><span class="zhuanming">老安</span>（<span class="zhuanming">慧安</span>）﹑<span class="zhuanming">潞州</span><span class="zhuanming">法如</span>﹑<span class="zhuanming">揚州</span><span class="zhuanming">高麗</span>僧<span class="zhuanming">智德</span>﹑<span class="zhuanming">越州</span><span class="zhuanming">義方</span>﹑<span class="zhuanming">安州</span><span class="zhuanming">壽山</span><span class="zhuanming">玄賾</span>，還有<span class="zhuanming">韶州</span>的<span class="zhuanming">慧能</span><a class="zhuhao" href="#438" id="423">〔九〕</a>。<span class="zhuanming">弘忍</span>死後，<span class="zhuanming">慧能</span>以<span class="zhuanming">韶州</span><span class="zhuanming">曹溪</span>（今<span class="zhuanming">廣東</span><span class="zhuanming">韶關市</span>南）爲傳法中心，向南方各地傳授頓教禪法，稱南宗；<span class="zhuanming">神秀</span>﹑<span class="zhuanming">法如</span>等人以<span class="zhuanming">洛陽</span>及<span class="zhuanming">長安</span>兩京爲中心在廣大北方地區傳漸教禪法（按，「頓漸」是按<span class="zhuanming">慧能</span>南宗的説法，北宗自己不承認爲漸教），被人們稱爲北宗。南北二宗也被稱爲「南頓北漸」。<span class="zhuanming">法如</span>早死。<span class="zhuanming">神秀</span>以<span class="zhuanming">荆州</span><span class="zhuanming">當陽</span>（在今<span class="zhuanming">湖北</span>）<span class="zhuanming">玉泉寺</span>爲中心開法傳禪，弟子很多，名聲遠揚。<span class="zhuanming">武周</span><span class="zhuanming">久視</span>元年（七○○）或<span class="zhuanming">大足</span>元年（七○一）詔請<span class="zhuanming">神秀</span>到<span class="zhuanming">洛陽</span>。<span class="zhuanming">張説</span><span class="shuming">荆州玉泉寺大通禪師碑銘</span>説：</span> </p><p> <span><span class="zhuanming">久視</span>年中，禪師春秋高矣。詔請而來，趺坐覲君，肩輿上殿。屈萬乘而稽首，灑九重而宴居。傳聖道者不北面，有盛德者無臣禮。遂推爲兩京法主，三帝（<span class="zhuanming">武則天</span>﹑<span class="zhuanming">中宗</span>﹑<span class="zhuanming">睿宗</span>）國師。（<span class="shuming">全唐文</span>卷二三一）</span> </p><p> <span><span class="zhuanming">神秀</span>此後一直住在<span class="zhuanming">洛陽</span>弘法，死於<span class="zhuanming">中宗</span><span class="zhuanming">神龍</span>二年（七○六），歸葬於<span class="zhuanming">當陽</span><span class="zhuanming">玉泉寺</span>。<span class="zhuanming">中宗</span>命考功員外郎<span class="zhuanming">武平一</span>宣旨，命<span class="zhuanming">神秀</span>的弟子<span class="zhuanming">普寂</span>（六五一——七三九）「統領徒衆，宣揚釋教」（<span class="zhuanming">李邕</span><span class="shuming">大照禪師碑銘</span>，載<span class="shuming">全唐<i class="pageTag" onclick="viewPic('ZSK00268-001-L00180','494550',this);" style="cursor:pointer;"> <span class="song">P180</span></i>文</span>卷二六二）。<span class="zhuanming">神秀</span>的其他弟子<span class="zhuanming">義福</span>（六五八——七三六）﹑<span class="zhuanming">景（或作「敬」）賢</span>（六六○——七二三）﹑<span class="zhuanming">惠福</span>等人，也都有名，都受到朝野的尊崇。</span> </p><p> <span><span class="zhuanming">法如</span>﹑<span class="zhuanming">神秀</span>死後，弟子們對誰繼<span class="zhuanming">弘忍</span>爲六祖，開始並没有一致意見。<span class="zhuanming">法如</span>死後，立於<span class="zhuanming">嵩山</span><span class="zhuanming">會善寺</span>的<span class="shuming">唐中岳沙門釋法如禪師行狀碑</span>（文見<span class="shuming">金石續編</span>卷六），説從<span class="zhuanming">菩提達摩</span>以來的傳法世系是：</span> </p><p> <span>入<span class="zhuanming">魏</span>傳<span class="zhuanming">可</span>，<span class="zhuanming">可</span>傳<span class="zhuanming">粲</span>，<span class="zhuanming">粲</span>傳<span class="zhuanming">信</span>，<span class="zhuanming">信</span>傳<span class="zhuanming">忍</span>，<span class="zhuanming">忍</span>傳<span class="zhuanming">如</span>，當傳之不可言者，非曰其人，孰能傳哉？</span> </p><p> <span>是説：<span class="zhuanming">菩提達摩</span>——<span class="zhuanming">慧可</span>——<span class="zhuanming">僧璨</span>——<span class="zhuanming">道信</span>——<span class="zhuanming">弘忍</span>——<span class="zhuanming">法如</span>，以<span class="zhuanming">法如</span>爲六祖。約撰於<span class="zhuanming">開元</span>四年至二十年（七一六—七三二）之間的<span class="zhuanming">杜朏</span><span class="shuming">傳法寳紀</span><a class="zhuhao" href="#439" id="424">〔一○〕</a>，繼承此説，又加以發展，説<span class="zhuanming">菩提達摩</span>傳<span class="zhuanming">慧可</span>之後：</span> </p><p> <span><span class="zhuanming">慧可</span>傳<span class="zhuanming">僧璨</span>，<span class="zhuanming">僧璨</span>傳<span class="zhuanming">道信</span>，<span class="zhuanming">道信</span>傳<span class="zhuanming">弘忍</span>，<span class="zhuanming">弘忍</span>傳<span class="zhuanming">法如</span>，<span class="zhuanming">法如</span>及乎<span class="zhuanming">大通</span>（按，<span class="zhuanming">大通</span>是<span class="zhuanming">神秀</span>諡號）。</span> </p><p> <span>然而在<span class="zhuanming">神秀</span>死後不久由<span class="zhuanming">張説</span>撰的<span class="shuming">大通禪師碑銘</span>中所述的禪法世系是：<span class="zhuanming">菩提達摩</span>——<span class="zhuanming">慧可</span>——<span class="zhuanming">僧璨</span>——<span class="zhuanming">道信</span>——<span class="zhuanming">弘忍</span>——<span class="zhuanming">神秀</span>，明確地奉<span class="zhuanming">神秀</span>爲六祖。<span class="zhuanming">神秀</span>和<span class="zhuanming">玄賾</span>的弟子<span class="zhuanming">净覺</span>所撰<span class="shuming">楞伽師資記</span>（約撰於<span class="zhuanming">開元</span>元年至四年，公元七一二——七一六）也以<span class="zhuanming">神秀</span>承<span class="zhuanming">弘忍</span>之後。<span class="zhuanming">普寂</span>之時請人在<span class="zhuanming">嵩山</span>立碑，自以七祖自居。<span class="zhuanming">神會</span>在<span class="zhuanming">滑臺</span><span class="zhuanming">大雲寺</span>與<span class="zhuanming">崇遠</span>辯論時曾提到這點：</span> </p><p> <span>今<span class="zhuanming">普寂禪師</span>在<span class="zhuanming">嵩山</span>竪碑銘，立七祖堂，修<span class="shuming">法寳紀</span>，排七代數……。</span> </p><p> <span><span class="zhuanming">普寂禪師</span>爲<span class="zhuanming">秀和上</span>竪碑銘，立<span class="zhuanming">秀和上</span>爲第六代。今修<span class="shuming">法寳紀</span>，又立<span class="zhuanming">如禪師</span>爲第六代，誰是誰非？請<span class="zhuanming">普寂禪師</span>子細自思量看。（<span class="shuming">南宗定是非論</span>）</span> </p><p> <span>引文前一段是説<span class="zhuanming">普寂</span>立碑尊<span class="zhuanming">神秀</span>爲六祖，而自己以七祖自許。此碑即<span class="zhuanming">唐</span><span class="zhuanming">李邕</span>所撰寫的<span class="shuming">嵩岳寺碑</span>。<i class="pageTag" onclick="viewPic('ZSK00268-001-L00181','494550',this);" style="cursor:pointer;"> <span class="song">P181</span></i>當時寺主是<span class="zhuanming">堅意</span>，是<span class="zhuanming">普寂</span>之姪，派<span class="zhuanming">道奐禪師</span>請<span class="zhuanming">李邕</span>撰寫碑文。其文中有：</span> </p><p> <span><span class="zhuanming">達摩菩薩</span>傳法於<span class="zhuanming">可</span>，<span class="zhuanming">可</span>付於<span class="zhuanming">璨</span>，<span class="zhuanming">璨</span>受於<span class="zhuanming">信</span>，<span class="zhuanming">信</span>恣於<span class="zhuanming">忍</span>，<span class="zhuanming">忍</span>遺於<span class="zhuanming">秀</span>，<span class="zhuanming">秀</span>鍾於今和上<span class="zhuanming">寂</span>。皆宴坐林間，福潤寓内。（<span class="shuming">全唐文</span>卷二六三）</span> </p><p> <span>所引的後一段是<span class="zhuanming">神會</span>批評<span class="shuming">嵩岳寺碑</span>立<span class="zhuanming">神秀</span>爲六祖與<span class="shuming">傳法寳紀</span>立<span class="zhuanming">法如</span>爲第六祖是互相矛盾的。實際上<span class="shuming">傳法寳紀</span>的作者是<span class="zhuanming">杜朏</span>，他撰此書是否受<span class="zhuanming">普寂</span>或其門人之託還是有問題的。<span class="zhuanming">普寂</span>本人並不承認<span class="zhuanming">神秀</span>繼<span class="zhuanming">法如</span>之後。同樣是<span class="zhuanming">李邕</span>在<span class="zhuanming">普寂</span>死後爲他寫的<span class="shuming">大照禪師塔銘</span>中記載，<span class="zhuanming">開元</span>二十七年（七三九）<span class="zhuanming">普寂</span>臨死前對門人説：</span> </p><p> <span>吾受託先師（按，指<span class="zhuanming">神秀</span>），傳兹密印，遠自<span class="zhuanming">達摩菩薩</span>導於<span class="zhuanming">可</span>，<span class="zhuanming">可</span>進於<span class="zhuanming">璨</span>，<span class="zhuanming">璨</span>鍾於<span class="zhuanming">信</span>，<span class="zhuanming">信</span>傳於<span class="zhuanming">忍</span>，<span class="zhuanming">忍</span>授於<span class="zhuanming">大通</span>，<span class="zhuanming">大通</span>貽於吾，今七葉矣。（<span class="shuming">全唐文</span>卷二六二）</span> </p><p> <span><span class="zhuanming">普寂</span>對<span class="zhuanming">達摩</span>以來七代傳承世系的看法是十分明確的。上述對<span class="zhuanming">法如</span>﹑<span class="zhuanming">神秀</span>誰爲六祖的不同看法，反映了北宗内部對禪宗傳法世系的見解並非一致。</span> </p><p> <span><span class="zhuanming">神會</span>在<span class="zhuanming">南陽</span>﹑<span class="zhuanming">滑臺</span>開展傳法活動的時候，正值<span class="zhuanming">普寂</span>﹑<span class="zhuanming">義福</span>等北宗禪師受到朝野尊崇的時候。<span class="zhuanming">神會</span>在<span class="zhuanming">滑臺</span><span class="zhuanming">大雲寺</span>向北宗發起論戰，批評北宗不是禪門正統，真正繼承<span class="zhuanming">菩提達摩</span>直至<span class="zhuanming">弘忍</span>法統的是<span class="zhuanming">慧能</span>而不是<span class="zhuanming">神秀</span>，也不是<span class="zhuanming">法如</span>；北宗的禪法主張漸悟，不可能引導信徒達到解脱。這種論調不可能不引起<span class="zhuanming">普寂</span>及其門徒﹑廣大崇拜者的震驚和忌恨。因此，<span class="zhuanming">神會</span>接連受到迫害，遇到挫折是十分自然的。</span> </p><p> <span><span class="zhuanming">宗密</span><span class="shuming">圓覺經大疏鈔</span>中的<span class="shuming">神會傳</span>載：</span> </p><i class="pageTag" onclick="viewPic('ZSK00268-001-L00182','494550',this);" style="cursor:pointer;"> <span class="song">P182</span></i><p> <span>因<span class="zhuanming">洛陽</span>詰北宗傳衣之由，及<span class="zhuanming">滑臺</span>演兩宗真僞，與<span class="zhuanming">崇遠</span>等持（按，原「持」作「詩」字）論一會，具在<span class="shuming">南宗定是非論</span>中也。便有難起，開法不得。</span> </p><p> <span>然<span class="zhuanming">能大師</span>滅後二十年中，<span class="zhuanming">曹溪</span>頓旨沉廢於<span class="zhuanming">荆</span><span class="zhuanming">吴</span>，<span class="zhuanming">嵩岳</span>漸門熾盛於<span class="zhuanming">秦</span><span class="zhuanming">洛</span>（按，原作<span class="zhuanming">嵩嶽</span>，此從<span class="zhuanming">宗密</span><span class="shuming">圓覺經略疏鈔</span>卷四）。<span class="zhuanming">普寂禪師</span>，<span class="zhuanming">秀</span>弟子也，謬稱七祖，二京法主，三帝（按，此當指<span class="zhuanming">唐中宗</span>﹑<span class="zhuanming">睿宗</span>﹑<span class="zhuanming">玄宗</span>）門師。朝臣歸宗，敕使監衛，雄雄若是，誰敢當衝？<span class="zhuanming">嶺南</span>宗徒（按，原作「途」），甘從毁滅……。</span> </p><p> <span><span class="zhuanming">荷澤</span>（按，即<span class="zhuanming">神會</span>）親承付屬，〔詎〕敢因循？直入<span class="zhuanming">東都</span>，面抗北祖，詰<span class="zhuanming">普寂</span>也。龍鱗虎尾，殉命忘軀。俠客沙灘<span class="zhuanming">五臺</span>之事，縣官<span class="zhuanming">白馬</span>；<span class="zhuanming">衛南</span><span class="zhuanming">盧</span>﹑<span class="zhuanming">鄭</span>二令文事，三度幾死。商旅縗服，曾易服執秤負歸。百種艱難，具如祖傳（按，當即<span class="zhuanming">宗密</span><span class="shuming">禪門師資承襲圖</span>中所説的<span class="shuming">祖宗傳記</span>）。</span> </p><p> <span>引文中除有關<span class="zhuanming">神會</span>遇難的記述因文字過於簡略不好理解外，其它還比較清楚。</span> </p><p> <span>根據這段文字，<span class="zhuanming">神會</span>在應兵部侍郎<span class="zhuanming">宋鼎</span>之請正式入住<span class="zhuanming">洛陽</span>之前，也曾到<span class="zhuanming">洛陽</span>與北宗辯論過（「因<span class="zhuanming">洛陽</span>詰北宗傳衣之由」，「直入<span class="zhuanming">東都</span>，面抗北祖」），而在<span class="zhuanming">滑臺</span>開無遮大會與北宗進行的辯論是規模最大的一次。以<span class="zhuanming">普寂</span>爲首的北宗受到朝廷的尊崇和保護，在<span class="zhuanming">秦</span><span class="zhuanming">洛</span>兩京廣大地區很有勢力。他們對<span class="zhuanming">神會</span>的詰難﹑批評予以回擊，使<span class="zhuanming">神會</span>三度幾乎喪命。具體起因是：俠客之事（沙灘﹑<span class="zhuanming">五臺</span>，意不明，或爲發生事的地方）﹑<span class="zhuanming">滑州</span><span class="zhuanming">衛南縣</span>（今<span class="zhuanming">河南</span><span class="zhuanming">滑縣</span>與<span class="zhuanming">濮陽</span>之間）<span class="zhuanming">盧</span>﹑<span class="zhuanming">鄭</span>二位縣令的文書之事。爲這些事或被送往<span class="zhuanming">白馬</span>（<span class="zhuanming">滑臺</span>）縣衙吃官司，或受到人身迫害，曾三次幾乎死去。「商旅縗服，曾易服執秤負歸」，大概是過往商旅<i class="pageTag" onclick="viewPic('ZSK00268-001-L00183','494550',this);" style="cursor:pointer;"> <span class="song">P183</span></i>發現垂危的<span class="zhuanming">神會</span>，給他换上衣服，穿上喪服把他背回去。從<span class="zhuanming">宗密</span>的文意來看，<span class="zhuanming">神會</span>受迫害的背景是北宗所爲。</span> </p><p> <span>前面提到，<span class="zhuanming">神會</span>碰到<span class="zhuanming">趙國公</span><span class="zhuanming">王琚</span>，並同他談論<span class="shuming">法華經</span>「三車」義之後，纔在官僚上層出了名，時間當在<span class="zhuanming">開元</span>後期。<span class="zhuanming">天寳</span>四載（七四五）應<span class="zhuanming">宋鼎</span>之請入<span class="zhuanming">洛陽</span>，是意味着<span class="zhuanming">宋鼎</span>已在<span class="zhuanming">洛陽</span>爲他準備了寺院，此或即<span class="zhuanming">荷澤寺</span>。神會被稱爲<span class="zhuanming">荷澤神會</span>﹑<span class="zhuanming">荷澤大師</span>，皆由此寺名而來。</span> </p><p> <span><span class="zhuanming">神會</span>入居<span class="zhuanming">洛陽</span><span class="zhuanming">荷澤寺</span>以後，向僧俗信徒大力宣傳<span class="zhuanming">慧能</span>的南宗禪法，批評北宗的禪法。<span class="shuming">歷代法寳記</span>記載：</span> </p><p> <span><span class="zhuanming">東京</span><span class="zhuanming">荷澤寺</span><span class="zhuanming">神會和尚</span>每月作壇（按，原作「檀」）場，爲人説法，破清净禪，立如來禪；立知見，立言説，爲戒定慧，不破言説。云：正説之時即是戒，正説之時即是定，正説之時即是慧（原本「慧」皆作「惠」）。説無念法，立見性。</span> </p><p> <span>自然，<span class="zhuanming">神會</span>作壇場説法，並非始於此時，在<span class="zhuanming">南陽</span><span class="zhuanming">龍興寺</span>及以後一段時期内也曾多次進行過。現存<span class="shuming">壇語</span>即爲那個時期登壇説法的記録。有的學者據<span class="shuming">圓覺經大疏鈔中</span>「便有難起，開法不得」，便認爲<span class="zhuanming">神會</span>在<span class="zhuanming">洛陽</span>是在<span class="zhuanming">安</span><span class="zhuanming">史</span>之亂後的事。這是不妥當的。這句實際是講<span class="zhuanming">神會</span>在應<span class="zhuanming">宋鼎</span>之請入居<span class="zhuanming">洛陽</span><span class="zhuanming">荷澤寺</span>以前的事，原意是遭難之後不能繼續「開法」，並不意味着遭難之前未曾「開法」，而所説的難，即「縣官<span class="zhuanming">白馬</span>」等事。</span> </p><p> <span>引文中所説的「清净禪」，當指北宗傳承的禪法，因主張「觀心」（也稱「看心」）﹑「看净」（通過看上下四方「無物」，體認「實相」，使心清净）<a class="zhuhao" href="#440" id="425">〔一一〕</a>，故有此稱。<span class="zhuanming">宗密</span><span class="shuming">圓覺經大疏鈔</span>卷三之下據<span class="zhuanming">神秀</span>曾作「時時勤<i class="pageTag" onclick="viewPic('ZSK00268-001-L00184','494550',this);" style="cursor:pointer;"> <span class="song">P184</span></i>拂拭，莫使（或「莫遣」）有塵埃」的呈五祖偈，稱北宗禪法的主要特色是「拂塵看净」。</span> </p><p> <span>所謂「如來禪」是指<span class="zhuanming">慧能</span>的南宗禪法。<span class="zhuanming">宗密</span><span class="shuming">禪源諸銓集都序</span>中列擧了五種禪：外道禪﹑凡夫禪﹑小乘禪﹑大乘禪﹑「最上乘禪亦名如來禪」。這最後一種禪，即是<span class="zhuanming">神會</span>説的「如來禪」。在<span class="shuming">問答雜徵義</span>中，<span class="zhuanming">神會</span>與<span class="zhuanming">志德法師</span>﹑門人<span class="zhuanming">蔡鎬</span>都説過「如來禪」，無非是「無念﹑「無住」，領悟自性本來清净。在<span class="shuming">南宗定是非論</span>中也提到如來禪。關於重視「知見」，在<span class="shuming">壇語</span>中多有記載。至於「立言説」，在現存<span class="zhuanming">神會</span>文録中雖不見記載，但<span class="zhuanming">神會</span>重視<span class="shuming">金剛經</span>，宣傳誦持此經的功德。引文中的「正説之時即是戒……」，也不見於現存的<span class="shuming">壇語</span>等文録之中。對於<span class="zhuanming">神會</span>的禪法，後面將專作介紹。</span> </p><p> <span><span class="zhuanming">神會</span>以<span class="zhuanming">荷澤寺</span>爲中心，繼續與北宗論戰。<span class="shuming">歷代法寳紀</span>載：「<span class="zhuanming">天寳</span>八載中，<span class="zhuanming">洛州</span><span class="zhuanming">荷澤寺</span>亦定宗旨。」這當是有根據的。<span class="zhuanming">神會</span>還有針對性地建立<span class="zhuanming">慧能</span>的靈堂，立碑述六代祖師世系。<span class="shuming">宋高僧傳</span>卷八<span class="shuming">慧能傳</span>載：</span> </p><p> <span><span class="zhuanming">會</span>於<span class="zhuanming">洛陽</span><span class="zhuanming">荷澤寺</span>崇樹<span class="zhuanming">能</span>之真堂，兵部侍郎<span class="zhuanming">宋鼎</span>爲碑焉。<span class="zhuanming">會</span>序宗脈，從如來下<span class="zhuanming">西域</span>諸祖外，<span class="zhuanming">震旦</span>（按，即<span class="zhuanming">中國</span>）凡六祖，盡圖繢其影。太尉<span class="zhuanming">房琯</span>作<span class="shuming">六葉圖序</span>。</span> </p><p> <span>這裏所説<span class="zhuanming">中國</span>六祖自然是<span class="zhuanming">菩提達摩</span>——<span class="zhuanming">慧可</span>——<span class="zhuanming">僧璨</span>——<span class="zhuanming">道信</span>——<span class="zhuanming">弘忍</span>——<span class="zhuanming">慧能</span>，是否認以<span class="zhuanming">神秀</span>或<span class="zhuanming">法如</span>爲六祖的。據<span class="shuming">金石録</span>卷七，<span class="zhuanming">宋鼎</span>（誤作「<span class="zhuanming">宋泉</span>」）所撰碑名是<span class="shuming">唐曹溪大師碑</span>，時間是<span class="zhuanming">天寳</span>十一載（七五二）二月。由於<span class="zhuanming">神會</span>的努力，人們對<span class="zhuanming">曹溪</span><span class="zhuanming">慧能</span>及其禪法有了更多的瞭解，信徒也日增。<span class="shuming">宋高僧傳·神會傳</span>説：「致<span class="zhuanming">普寂</span>之門，盈而後虚。」<span class="shuming">圓覺經大疏鈔</span>卷三之下説：「<span class="zhuanming">曹溪</span>了義大播於<span class="zhuanming">洛陽</span>，<span class="zhuanming">荷澤</span>頓門派流於天下。」雖有些誇張，但確實反映了南宗迅速發展的事實。</span> </p><i class="pageTag" onclick="viewPic('ZSK00268-001-L00185','494550',this);" style="cursor:pointer;"> <span class="song">P185</span></i><p> <span>當然，與<span class="zhuanming">神會</span>同時傳播南宗禪法的還有<span class="zhuanming">慧能</span>的其他弟子，如<span class="zhuanming">南岳</span><span class="zhuanming">懷讓</span>（六七七——七四四）及其弟子<span class="zhuanming">馬祖</span><span class="zhuanming">道一</span>（七○九——七八八）在今<span class="zhuanming">湖南</span>﹑<span class="zhuanming">江西</span>，<span class="zhuanming">青原</span><span class="zhuanming">行思</span>（六七一——七三八）及其弟子<span class="zhuanming">石頭</span><span class="zhuanming">希遷</span>（七○○——七九○）在今<span class="zhuanming">江西</span>﹑<span class="zhuanming">湖南</span>，還有如<span class="shuming">歷代法寳記</span>所説「<span class="zhuanming">范陽</span><span class="zhuanming">到次山</span>有<span class="zhuanming">明和上</span>」，「<span class="zhuanming">太原府</span>有<span class="zhuanming">自在和上</span>，並是第六祖師弟子，説頓教法」。其他還有一些，如<span class="shuming">景德傳燈録</span>卷五所載，有<span class="zhuanming">韶州</span><span class="zhuanming">法海</span>﹑<span class="zhuanming">吉州</span><span class="zhuanming">志誠</span>﹑<span class="zhuanming">匾檐山</span><span class="zhuanming">曉了</span>﹑<span class="zhuanming">河北</span><span class="zhuanming">智隍</span>﹑<span class="zhuanming">洪州</span><span class="zhuanming">法達</span>﹑<span class="zhuanming">壽州</span><span class="zhuanming">智通</span>﹑<span class="zhuanming">江西</span><span class="zhuanming">志徹</span>﹑<span class="zhuanming">信州</span><span class="zhuanming">志常</span>﹑<span class="zhuanming">廣州</span><span class="zhuanming">志道</span>﹑<span class="zhuanming">永嘉</span><span class="zhuanming">玄覺</span>﹑<span class="zhuanming">司空山</span><span class="zhuanming">本净</span>﹑<span class="zhuanming">婺州</span><span class="zhuanming">玄策</span>﹑<span class="zhuanming">曹溪</span><span class="zhuanming">令韜</span>﹑<span class="zhuanming">南陽</span><span class="zhuanming">慧忠</span>等。</span> </p><p> <span>然而北宗在<span class="zhuanming">中原</span>地帶畢竟勢力強大，<span class="shuming">圓覺經大疏鈔</span>稱之爲「勢力連天」。就在<span class="zhuanming">神會</span>傳教取得很大進展的時候，他再次受到打擊。<span class="shuming">宋高僧傳</span><span class="shuming">神會傳</span>説：</span> </p><p> <span><span class="zhuanming">天寳</span>中，御史<span class="zhuanming">盧奕</span>阿比於<span class="zhuanming">寂</span>，誣奏<span class="zhuanming">會</span>聚徒，疑萌不利。<span class="zhuanming">玄宗</span>召赴京，時駕幸<span class="zhuanming">昭應</span>，<span class="zhuanming">湯池</span>得對，言理允愜。勅移住<span class="zhuanming">均部</span>，二年敕徙<span class="zhuanming">荆州</span><span class="zhuanming">開元寺</span><span class="zhuanming">般若院</span>住焉。</span> </p><p> <span><span class="shuming">圓覺經大疏鈔</span>卷三之下説：</span> </p><p> <span><span class="zhuanming">天寳</span>十二年被譖聚衆，敕黜<span class="zhuanming">弋陽郡</span>，又移<span class="zhuanming">武當郡</span>。至十三載，恩命量移<span class="zhuanming">襄州</span>，至七月，又敕移<span class="zhuanming">荆州</span><span class="zhuanming">開元寺</span>。皆北宗門下之所〔毁〕也。</span> </p><p> <span><span class="zhuanming">盧弈</span>（奕），<span class="shuming">舊唐書</span>卷一百八十七有傳，<span class="zhuanming">天寳</span>初年任兵部郎中，八載（七四九）轉給事中，十一載（七五一）爲御史中丞，十四載（七五五）在<span class="zhuanming">安史</span>之亂中被<span class="zhuanming">安禄山</span>殺死。從<span class="shuming">宋高僧傳</span><span class="shuming">神會傳</span>的記載來看，他是尊崇<span class="zhuanming">普寂</span>的。由於他劾奏<span class="zhuanming">神會</span>聚衆陰謀作亂，<span class="zhuanming">神會</span>被召至<span class="zhuanming">長安</span>受審問，後被貶逐到<span class="zhuanming">弋陽郡</span>（原<span class="zhuanming">光州</span>，治所<i class="pageTag" onclick="viewPic('ZSK00268-001-L00186','494550',this);" style="cursor:pointer;"> <span class="song">P186</span></i>在今<span class="zhuanming">河南</span><span class="zhuanming">潢川</span>）﹑<span class="zhuanming">均州</span>（治<span class="zhuanming">武當</span>，在今<span class="zhuanming">湖北</span><span class="zhuanming">均縣</span>），<span class="zhuanming">天寳</span>十三載（七五四）又被放逐到<span class="zhuanming">襄州</span>（治所在今<span class="zhuanming">湖北</span><span class="zhuanming">襄樊</span>），不久又被送到<span class="zhuanming">荆州</span>（治所在今<span class="zhuanming">湖北</span><span class="zhuanming">江陵</span>）<span class="zhuanming">開元寺</span>。在不到二年的時間内被貶逐至四個地方，此時<span class="zhuanming">神會</span>已是個七十一歲高齡的老人了。</span> </p></div></div></div>
</>
〔南陽和尚問答雜徵義〕
<div class="wlghyzd_wzb_18"><div id="FCdiv1156348" key="1156348"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=494501">神會和尚禪話録</a> &gt; 正編 &gt; 南陽和尚問答雜徵義 &gt; 一、倫敦本 &gt; 〔南陽和尚問答雜徵義〕 </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="FCdiv1156349" key="1156349"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00268-001-L00057','1381565',this);" style="cursor:pointer;"> <span class="song">P57</span></i><p class="font18" id="ZSK00268-001-BT0000018">〔南陽和尚問答雜徵義〕<a class="zhuhao" href="#128" id="119">(三)</a></p><p> <span><span class="zhuanming">作本法師</span>問「本有今無」偈<a class="zhuhao" href="#131" id="120">〔一〕</a>。問：「本有今無，本無今有，三世有法，無有是處</span> <span class="font12 xiao">（此即『本有今無』偈）。</span> <span>其義云何？」</span> </p><p> <span>答曰：「蒙法師問，<span class="zhuanming">神會</span>於此亦疑。」</span> </p><p> <span>又問：「疑是没勿？」</span> <span class="font12 xiao">（是没勿=是勿=是物=是没=甚麽？看下文八<span class="zhuanming">張燕公</span>問一章有『問，唤作是没勿？』<span class="zhuanming">石井</span>本<i class="pageTag" onclick="viewPic('ZSK00268-001-L00058','1381565',this);" style="cursor:pointer;"> <span class="song">P58</span></i>同<a class="zhuhao" href="#132" id="121">〔二〕</a>。<span class="zhuanming">胡</span>本作『問，唤作是物？』）</span> </p><p> <span>答：「自從佛法東流已來，所有大德皆斷煩惱爲本，所以生疑。」</span> </p><p> <span>問：「據何道理，〔疑〕煩惱爲本？」</span> <span class="font12 xiao">（<span class="zhuanming">胡</span>本作『據何道理，斷煩惱非本？』其底本似亦是『煩惱爲本』四字，已經一位通人改過了。我以爲不如增『疑』字。）</span> </p><p> <span>又答：「據<span class="shuming">湼槃經</span>第九<span class="shuming">菩薩品</span>，<span class="zhuanming">文殊師利</span>言：『純陀心疑如來常住，以得知見佛性力故。若見佛性而爲常者，本未見時，應是無常。若本無常，後亦應爾。何以故？世間物本無今有，已有還無，如是等物，悉皆無常。』驗此經文<a class="zhuhao" href="#133" id="122">〔三〕</a>，<span class="zhuanming">文殊</span>所騰純陀疑者，則<a class="zhuhao" href="#134" id="123">〔四〕</a>疑佛性非常住法，不<a class="zhuhao" href="#135" id="124">〔五〕</a>問煩惱。何故古今大德皆斷煩惱爲本，所以生疑。」<a class="zhuhao" href="#129" id="125">(四)</a></span> </p><span class="zhuanming">胡適</span>校本原註          <p> <span class="font12 zhu"><a class="zhuhao" href="#" id="126">(一)</a>此序稱「<span class="zhuanming">南陽和尚</span>」，全卷標題應是「<span class="shuming">南陽和尚問答雜徵義</span>」。<span class="zhuanming">日本</span><span class="zhuanming">圓仁和尚</span>於<span class="zhuanming">開成</span>三年（八三八）入<span class="zhuanming">唐</span>求法，在<span class="zhuanming">唐</span>土留學近十年，到<span class="zhuanming">大中</span>元年（八四七）纔回<span class="zhuanming">日本</span>。他的<span class="zhuanming">承和</span>十四年（<span class="zhuanming">大中</span>元年，八四七）「<span class="shuming">入唐新求聖教目録</span>」（<span class="shuming">大正大藏經</span>五五册，第二一六七件）記有「<span class="shuming">南陽和尚問答雜徵義</span>一卷，<span class="zhuanming">劉澄</span>集」，正與此序相印證。稍後幾年，<span class="zhuanming">日本</span><span class="zhuanming">圓珍和尚</span>入<span class="zhuanming">唐</span>，在<span class="zhuanming">大中</span>七年至十二年（八五三—八五八）之間，先後有請來目録五件（<span class="shuming">大正藏</span>五五册，第二一六九—二一七三），其中<span class="zhuanming">大中</span>八年及十一年兩録及十二年<span class="shuming">總目録</span>，均記有「<span class="shuming">南宗荷澤禪師問答雜徵</span>一卷」。「<span class="shuming">南陽和尚問答雜徵義</span>」似是原來的標題，其最早編集大概在<span class="zhuanming">天寳</span>四年（七四五）<span class="zhuanming">神會</span>被請入<span class="zhuanming">洛陽</span><span class="zhuanming">荷澤寺</span>之前，故仍稱「<span class="zhuanming">南陽和尚</span>」。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="127">(二)</a><span class="zhuanming">劉澄</span>的事迹無可考。<span class="zhuanming">唐山縣</span>屬於<span class="zhuanming">江南東道</span><span class="zhuanming">杭州</span><span class="zhuanming">餘杭郡</span>。<span class="zhuanming">則天</span>女帝<span class="zhuanming">萬歲通天</span>元年（六九六）改<span class="zhuanming">紫溪縣</span>爲<span class="zhuanming">武隆縣</span>，其年復爲<span class="zhuanming">紫溪</span>，又<i class="pageTag" onclick="viewPic('ZSK00268-001-L00059','1381565',this);" style="cursor:pointer;"> <span class="song">P59</span></i>析<span class="zhuanming">紫溪</span>别置<span class="zhuanming">武隆</span>。<span class="zhuanming">聖曆</span>三年（七○○）省<span class="zhuanming">武隆</span>入<span class="zhuanming">紫溪</span>。<span class="zhuanming">長安</span>四年（七○四）復置<span class="zhuanming">武隆縣</span>。<span class="zhuanming">神龍</span>元年（七○五）<span class="zhuanming">中宗</span>復位，改<span class="zhuanming">武隆</span>爲<span class="zhuanming">唐山</span>。<span class="zhuanming">宋</span>改<span class="zhuanming">唐山</span>爲<span class="zhuanming">昌化</span>，即今<span class="zhuanming">浙江</span><span class="zhuanming">昌化縣</span>。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#119" id="128">(三)</a><span class="zhuanming">胡</span>本與<span class="zhuanming">石井</span>本各章都没有標題。<span class="zhuanming">倫敦</span>此本共存十四章，後十三章各有問者之名，與<span class="zhuanming">石井</span>本全同，但都没有標題。我頗疑「<span class="zhuanming">作本法師</span>問本有今無偈」的標題是後來加的。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#125" id="129">(四)</a>此段從「問本有今無」起，至第三答「所以生疑」止，是<span class="zhuanming">石井</span>本没有的。<span class="zhuanming">石井</span>本雖「欠頭」，但好像是一個完整無缺的精鈔本。我頗疑此一段是<span class="zhuanming">神會</span>後來加上去的，所以我把此段寫作〔1a〕</span> <a class="zhuhao" href="#136" id="130">〔六〕</a> <span class="font12 zhu">。<span class="zhuanming">胡</span>本一○三頁一行至九行有此一段，但無問者之名，其文字也稍有不同。第一答「䝉法師問，<span class="zhuanming">神會</span>於此亦疑」；「又問，疑是没勿」，<span class="zhuanming">胡</span>本皆脱。此本有此一答一問，文理就更明白了。本有今無偈，屢見於<span class="shuming">湼槃經</span>（北本第四之七，第八之三，第十一之一，第十二之二；南本第十五，第二十之二，第二十三之一，第二十三之二）。但「本有」什麽，「今無」什麽，<span class="shuming">湼槃經</span>裏就有幾種不同的説法。<span class="zhuanming">神會</span>在此段裏指出「所有大德皆斷煩惱爲本」，這就是説他們斷定「本有」的是煩惱。<span class="zhuanming">神會</span>懷疑這種説法，他引<span class="shuming">湼槃經</span>卷九（<span class="shuming">大正大藏經</span>十二册，頁六六三）的一段話，他指出<span class="zhuanming">文殊師利</span>當時提出的純陀的疑問，只疑佛性是不是「非常住法」，並没提到煩惱的問題。<span class="zhuanming">神會</span>自己主張「本無煩惱，今有煩惱」，見下文。</span> </p>註          <p> <span class="font12 xiao"><a class="zhuhao" href="#120" id="131">〔一〕</a><span class="zhuanming">胡</span>新校本認爲此句是一章的標題，故把它單立一行，又以此本後十三章皆無標題，懷疑「<span class="zhuanming">作本法師</span>問本有今無偈」是後來加爲標題的。此難成立。第一，<span class="zhuanming">倫敦</span>本原文没有將此作爲標題單立一行；第二，類似文句在後面也有，皆非標題，如<span class="zhuanming">石井</span>本之〔三〕「户部尚書<span class="zhuanming">王趙公</span>以偈問「三車」義。問曰……」；之〔四○〕「<span class="zhuanming">峻儀縣</span>尉<span class="zhuanming">李寃</span>問「自然」義。問曰……」等。故這裏不把它當作標題，以與後面一致。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#121" id="132">〔二〕</a>後面<span class="zhuanming">石井</span>本之〔八〕。</span> </p><i class="pageTag" onclick="viewPic('ZSK00268-001-L00060','1381565',this);" style="cursor:pointer;"> <span class="song">P60</span></i><p> <span class="font12 xiao"><a class="zhuhao" href="#122" id="133">〔三〕</a>原鈔本「文」作「云」，亦通。<span class="zhuanming">胡適</span>當據<span class="zhuanming">胡</span>本（6）校爲「文」。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#123" id="134">〔四〕</a><span class="zhuanming">胡</span>新校本「則」作「即」，查與<span class="zhuanming">胡</span>本（6）同；但原鈔本作「則」字，似更符原意，故改回。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#124" id="135">〔五〕</a>原鈔本「不」上有「何」字。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#130" id="136">〔六〕</a><span class="zhuanming">胡適</span>在此段開頭寫上〔1a〕，意爲第一段的第一部分，認爲是後加；把「問本有今無偈……」作爲第一段第二部分（相當<span class="zhuanming">石</span>井本之〔一〕），加〔1b〕表示。按，<span class="zhuanming">胡適</span>所説<span class="zhuanming">倫敦</span>本「除了首十六行又五個字之外，完全與<span class="zhuanming">石井</span>本相同」，其中的「十六行又五個字」就是指殘存的<span class="zhuanming">劉澄</span>的<span class="shuming">序</span>和〔1a〕。此後的部分，即從〔1b〕開始，與<span class="zhuanming">石井</span>本相同，與<span class="zhuanming">胡</span>本也有大部分相同。</span> </p></div></div></div>
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二、石井本
<div class="wlghyzd_wzb_18"><div id="FCdiv1156352" key="1156352"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=494501">神會和尚禪話録</a> &gt; 正編 &gt; 南陽和尚問答雜徵義 &gt; 二、石井本 </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="FCdiv1156353" key="1156353"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00268-001-L00060','1381566',this);" style="cursor:pointer;"> <span class="song">P60</span></i><p class="font18" id="ZSK00268-001-BT0000021"><b>二﹑石井本</b></p><p> <span>〔一〕<a class="zhuhao" href="#148" id="137">〔一〕</a>問：「本有今無偈，其義如何？」</span> </p><p> <span>答曰：「據<span class="shuming">湼槃經</span>義，本有者，本有佛性。今無〔者，今無〕<a class="zhuhao" href="#149" id="138">〔二〕</a>佛性。」</span> </p><p> <span>問：「既言本有佛性，何故復言今無佛性？」</span> </p><p> <span>答：「今言無佛性者，爲被煩惱蓋覆不見，所以言無。本無今有者，本無者，本無煩惱；今有者，今日具有煩惱。縱使<span class="zhuanming">恒</span>沙大劫煩惱，亦是今有。故言三世有法，無有是處者，所謂佛性不繼於三世。」</span> </p><p> <span>問：「何故佛性不繼三世？」</span> </p><p> <span>答：「佛性體常，故非是生滅法。」</span> </p><p> <span>問：「是勿是生滅法？」</span> </p><i class="pageTag" onclick="viewPic('ZSK00268-001-L00061','1381566',this);" style="cursor:pointer;"> <span class="song">P61</span></i><p> <span>答：「三世是生滅法。」</span> </p><p> <span>問：「佛性與煩惱俱不俱？」</span> </p><p> <span>答：「俱。雖然俱，生滅有來去，佛性無來去。以佛性常故，由如虚空。明暗有來去，虚空無來去。以是無來去故，三世無有不生滅法。」</span> </p><p> <span>問：「佛性與煩惱既俱，何故獨<a class="zhuhao" href="#150" id="139">〔三〕</a>煩惱非本？」</span> </p><p> <span>答：「譬如金之與鑛，俱時而生。得遇金師鑪冶烹鍊，金之與鑛當各自别。金即百鍊百精。鑛若再鍊，變成灰土。<span class="shuming">湼槃經</span>云：金者喻於佛性，鑛者喻於煩惱。諸大乘經論，具明煩惱爲客塵，所以不得稱之爲本。若以煩惱爲本，煩惱爲是暗，如何得明。<span class="shuming">湼槃經</span>云：只言以明破暗，不言以暗破得明。若暗破明，即應經論自共傳。經論既無，此法從何而立。若以煩惱爲本<a class="zhuhao" href="#151" id="140">〔四〕</a>，不應斷煩惱而求湼槃。」</span> </p><p> <span>問：「何故經云不斷煩惱而入湼槃？計煩惱性，本自無斷？」</span> </p><p> <span>答：「指煩惱性即是湼槃，不應勸衆生具修六波羅蜜，斷一切惡，修一切善。以煩惱爲本，即是〔棄〕本逐末。<span class="shuming">湼槃經</span>云：一切衆生，本來湼槃，無漏智性，本自具足。譬如木性火性，俱時而生，值燧人鑽摇，火之與木，常時各自。經云木者，喻若煩惱，火者，喻如佛性。<span class="shuming">湼槃經</span>云：〔以智火燒煩惱薪。經云：智慧<a class="zhuhao" href="#152" id="141">〔五〕</a>即佛性，故知諸經〕<a class="zhuhao" href="#153" id="142">〔六〕</a>，具有此文。明知煩惱非本。」</span> </p><p> <span>問曰：「何故<span class="shuming">湼槃經</span><a class="zhuhao" href="#154" id="143">〔七〕</a>第十五<span class="shuming">梵行品</span>説：本有者，本有煩惱；今無者，今無大般湼槃；本無者，本無摩訶般若；今有者，今有煩惱？」</span> </p><i class="pageTag" onclick="viewPic('ZSK00268-001-L00062','1381566',this);" style="cursor:pointer;"> <span class="song">P62</span></i><p> <span>答：「爲對五蔭色身故，所以説煩惱爲本。又經云：佛言，善男子，爲化度衆生故，而作是説。亦爲聲聞辟支佛，而作是説。</span> </p><p> <span>又第三十六<span class="shuming">憍陳如品</span>，梵志問佛：身與煩惱，何者於先。佛言：身在先亦不可，煩惱在先亦不可，〔身與煩惱俱亦不可〕<a class="zhuhao" href="#155" id="144">〔八〕</a>，要因煩惱，然始有身。驗此經文，故知煩惱與身爲本，非謂對佛性也。</span> </p><p> <span>又經云：有佛性故，得稱爲常。以常故，得稱爲本。非是本無今有。</span> </p><p> <span>第十五卷云：佛性者無得無生。何以故，非色非不色，不長不短，不高不下，不生不滅故，以不生滅故，得稱爲常。以常故，得稱爲本。</span> </p><p> <span>第十九卷云：如暗室中有七寳，人亦不知所，爲暗故不見。智者之人，然大明燈，持往照燎，悉得見之。是人見此七寳，終〔不〕言今有。佛性亦非今始有。以煩惱暗故不見，謂言本無今有。亦如盲人不見日月，得值良醫療之，即便得見，謂言日月本無今有。以盲故不見，日月本自有之。</span> </p><p> <span>第二十五〔卷〕<a class="zhuhao" href="#156" id="145">〔九〕</a>云：一切衆生，未來之世，定得阿耨菩提，是名佛性。一切衆生，現在具有煩惱諸結，是故不見，謂言本無。</span> </p><p> <span>又第十九〔卷〕<a class="zhuhao" href="#157" id="146">〔一○〕</a>云：有佛無佛，性相常住。以諸衆生煩惱覆故，不見湼槃，便謂爲無。常知湼槃是常住法，非本無今有。佛性者，非蔭界入，非本無今有，非已有還無。從善因緣，衆生得見佛性，以得見佛性故，當知本自有之。」</span> </p><p> <span>問：「既言本自有之，何不自見，要藉因緣？」</span> </p><i class="pageTag" onclick="viewPic('ZSK00268-001-L00063','1381566',this);" style="cursor:pointer;"> <span class="song">P63</span></i><p> <span>答：「猶如地下有水，若不施功掘鑿，終不能得。亦如摩尼之寳，若不磨治<a class="zhuhao" href="#158" id="147">〔一一〕</a>，終不明净。以不明净故，謂言非寳。<span class="shuming">湼槃經</span>云：一切衆生，不因諸佛﹑菩薩﹑善知讖方便指授，終不能得。若自見者，無有是處。以不見故，謂言本無佛性。佛性者，非本無今有也。」</span> </p>註          <p> <span class="font12 xiao"><a class="zhuhao" href="#137" id="148">〔一〕</a>原本前有「此文字欠頭。後有博覽道人尋本續之矣」一段文字，今删去。文中的〔一〕﹑〔二〕等表示大段的開頭，爲原校者加。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#138" id="149">〔二〕</a>六角括弧内三字，據<span class="zhuanming">胡</span>本補。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#139" id="150">〔三〕</a>原本「獨」下有「斷」字，下註：「疑衍」。<span class="zhuanming">胡</span>本無，依删。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#140" id="151">〔四〕</a>原本下有「若將煩惱爲本」六字，<span class="zhuanming">鈴木</span>註：「六字恐衍。」此據<span class="zhuanming">胡</span>本删。<span class="zhuanming">倫敦</span>本亦有此六字，<span class="zhuanming">胡</span>新校本未删。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#141" id="152">〔五〕</a>原本「慧」皆作「惠」，一律校改。下不再註。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#142" id="153">〔六〕</a>原本「云」下註曰：「疑衍」。按，下實漏字，今據<span class="zhuanming">胡</span>本補六角括弧内字。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#143" id="154">〔七〕</a>原本「經」下有「云」字，校註：「恐衍」。今删。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#144" id="155">〔八〕</a>據<span class="zhuanming">胡</span>本補以上八字。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#145" id="156">〔九〕</a><a class="zhuhao" href="#146" id="157">〔一○〕</a>「卷」字，原本無。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#147" id="158">〔一一〕</a>原本「治」作「冶」，校註：「當作治」。今據<span class="zhuanming">胡</span>本改。</span> </p><p> <span>〔二〕<span class="zhuanming">真法師</span>問：「云何是常義？」</span> </p><i class="pageTag" onclick="viewPic('ZSK00268-001-L00064','1381566',this);" style="cursor:pointer;"> <span class="song">P64</span></i><p> <span>答：「無常是常義。」</span> </p><p> <span>又問：「今問常義，何故答無常是常義？」</span> </p><p> <span>答：「因有無常，而始説常。若無無常，亦無常義。以是義故，得稱爲常。何以故，譬如長因短生，短因長立，若其無長，短亦不立。事〔相因〕<a class="zhuhao" href="#161" id="159">〔一〕</a>故，義亦何殊？又法性體不可得，是常義。又，虚空亦是常義。」</span> </p><p> <span>〔問：「何故虚空是常義<a class="zhuhao" href="#162" id="160">〔二〕</a>？」〕</span> </p><p> <span>答：「虚空以無大小，亦無中邊，是故稱爲常義。謂法性體不可得，是〔不〕有。能見不可得體，湛然常寂，〔是不無〕。是爲常義。若准有無而論，則如是。若約法性體中，〔於無〕亦不無，於有〔亦不有〕。<span class="zhuanming">恒</span>沙功德，本自具足，此是常義。又不大不小，是常義。謂虚空無大，不可言其大；虚空無小，不可言其小。今言大者，小家之大。今言其小者，乃是大家之小。此者於未了人，則以常無常而論。若約法性理，亦無常亦無無常。以無無常故，得稱爲常。」</span> </p>註          <p> <span class="font12 xiao"><a class="zhuhao" href="#159" id="161">〔一〕</a>原本「相因」作「既」，<span class="zhuanming">鈴木</span>註：「可從<span class="zhuanming">胡</span>本」。此據<span class="zhuanming">胡</span>本改。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#160" id="162">〔二〕</a><span class="zhuanming">石井</span>本﹑<span class="zhuanming">倫敦</span>本皆無此八字。<span class="zhuanming">鈴木</span>後校本把「又，虚空亦是常義」改爲「問：何故虚空亦是常義」。今把「又，虚空……」仍置於前句，據胡本加此八字。</span> </p><i class="pageTag" onclick="viewPic('ZSK00268-001-L00065','1381566',this);" style="cursor:pointer;"> <span class="song">P65</span></i><p> <span>〔三〕户部尚書<span class="zhuanming">王趙公</span>以偈問三車義。問曰：「宅中無三車，露地唯得一。不知何所用，而説此三車？」</span> </p><p> <span>答曰：「三車在門外，説即在宅中。諸子聞説時，已得三車訖。今者在門外，先是乘車出。」</span> </p><p> <span>又問：「宅中即得車，出外何須索？」</span> </p><p> <span>答：「諸<a class="zhuhao" href="#164" id="163">〔一〕</a>子雖得訖，不知車是車。既不自證知，所以門外索。」</span> </p><p> <span>又問曰：「何處有人得道果，豈不自知乎？」</span> </p><p> <span>答：「下文自證。所得功德，仍不自覺知，以此。」</span> </p><p> <span>問：「諸子不自知，容可門外索。父應知子得，何須更與車？」</span> </p><p> <span>答曰：「諸子不自知，所以門外索。長者今與車，還是先與者。」</span> </p><p> <span>問：「三車本無實，所説乃權宜。與者是舊車，那應得假物？」</span> </p><p> <span>答：「長者意在一，方便權説三。前者説三車，三車本是一。」</span> </p><p> <span>問：「一車能作三，三車能作一。何不元説一，辛苦説三車？」</span> </p><p> <span>答：「若爲迷人得，一便作三車。若約悟人解，即三本是一。」</span> </p>註          <p> <span class="font12 xiao"><a class="zhuhao" href="#163" id="164">〔一〕</a>原本「諸」下有「弟」字，校註：「恐衍」。今據<span class="zhuanming">胡</span>本删。</span> </p><i class="pageTag" onclick="viewPic('ZSK00268-001-L00066','1381566',this);" style="cursor:pointer;"> <span class="song">P66</span></i><p> <span>〔四〕<span class="zhuanming">崔齊公</span>問：「禪師坐禪一定已後，得幾時出定？」</span> </p><p> <span>答曰：「神無方所，有何定乎！」</span> </p><p> <span>又問：「既言無定，何名用心？」</span> </p><p> <span>答曰：「我今定上不立，誰道用心。」</span> </p><p> <span>問：「心定俱無，若爲是道？」</span> </p><p> <span>答曰：「道只没道，亦無若爲道。」</span> </p><p> <span>問：「既言無若爲〔道〕，何處得只没道？」</span> </p><p> <span>答：「今言只没道，爲有若爲道。若言無若爲，只没亦不存。」</span> </p><p> <span>〔五〕<span class="zhuanming">廬<a class="zhuhao" href="#166" id="165">〔一〕</a>山法師</span>問：「何者是中道義？」</span> </p><p> <span>答曰：「邊義即是。」</span> </p><p> <span>問：「今問中道義，何故答邊義是？」</span> </p><p> <span>答曰：「今言中道者，要因邊義立，若其不立邊，中道亦不立。」</span> </p>註          <p> <span class="font12 xiao"><a class="zhuhao" href="#165" id="166">〔一〕</a>原本「廬」作「盧」。</span> </p><i class="pageTag" onclick="viewPic('ZSK00268-001-L00067','1381566',this);" style="cursor:pointer;"> <span class="song">P67</span></i><p> <span>〔六〕禮部侍郎<span class="zhuanming">蘇晉</span>問：「云何是大乘？何者是最上乘？」</span> </p><p> <span>答曰：「菩薩即大乘，佛即最上乘。」</span> </p><p> <span>問曰：「大乘最上乘，有何差别？」</span> </p><p> <span>答曰：「言大乘者，如菩薩行檀波羅蜜，觀三事體空，乃至六波羅蜜，亦復如是，故名大乘。最上乘者，但見本自性空寂，即知三事本來自性空，更不復起觀。乃至六<a class="zhuhao" href="#168" id="167">〔一〕</a>度亦然，是名最上乘。」</span> </p><p> <span>又問：「假緣起否？」</span> </p><p> <span>答曰：「此中不立緣起</span> <span class="font12 xiao">（原作『起緣』）。</span> <span>」</span> </p><p> <span>又問：「若無緣起，云何得知？」</span> </p><p> <span>答：「本空寂體上，自有般若智能知，不假緣起。若立緣起，即有次第。」</span> </p><p> <span>又問曰：「見此性人，若起無明，成業結否？」</span> </p><p> <span>答：「雖有無明，不成業結。」</span> </p><p> <span>問：「何得不成？」</span> </p><p> <span>答：「但見本性，體不可得，即業結本自不生。」</span> </p>註          <p> <span class="font12 xiao"><a class="zhuhao" href="#167" id="168">〔一〕</a>原本「六」作「亦」，校註：「當作『六』」。據改。</span> </p><i class="pageTag" onclick="viewPic('ZSK00268-001-L00068','1381566',this);" style="cursor:pointer;"> <span class="song">P68</span></i><p> <span>〔七〕<span class="zhuanming">潤州</span>刺史<span class="zhuanming">李峻</span>問曰：「見有一山僧禮拜<span class="zhuanming">嵩山</span>。<span class="zhuanming">安禪師</span>言：趁粥道人。又一<span class="zhuanming">授記寺</span>僧禮拜。<span class="zhuanming">安禪〔師〕</span>言：措粥道人。問：此二若爲？」</span> </p><p> <span>答：「此二俱遣。」</span> </p><p> <span>問：「作没生遣？」</span> </p><p> <span>答：「但離即遣。」</span> </p><p> <span>問：「作没生離？」</span> </p><p> <span>答：「我今只没離，無作没生離。」</span> </p><p> <span>問：「爲復心離，爲是眼離？」</span> </p><p> <span>答：「今只没離，亦無心眼離。」</span> </p><p> <span>問：「心眼俱不見，應是盲人。」</span> </p><p> <span>答：「自是盲者唱盲，他家見者，元來不盲。經云：是盲者過，非日月咎。」</span> </p><p> </p><p> <span>〔八〕<span class="zhuanming">張燕公</span>問：「禪師日常説無念法，勸人修學，未審無念法有無？」</span> </p><p> <span>答曰：「無念法不言有，不言無。」</span> </p><p> <span>問：「何故無念不言有無？」</span> </p><p> <span>答：「若言其有者，即不同世有；若言其無者，不同世無<a class="zhuhao" href="#175" id="169">〔一〕</a>。是以無念不言</span> <span class="font12 xiao">（原作『同』）</span> <span>有無。」</span> </p><i class="pageTag" onclick="viewPic('ZSK00268-001-L00069','1381566',this);" style="cursor:pointer;"> <span class="song">P69</span></i><p> <span>問：「唤作是没物</span> <span class="font12 xiao">（原作『勿』）？</span> <span>」</span> </p><p> <span>答：「不唤作物<a class="zhuhao" href="#176" id="170">〔二〕</a>。」</span> </p><p> <span>問：「異没時作物<a class="zhuhao" href="#177" id="171">〔三〕</a>生？」</span> </p><p> <span>答：「亦不作一物。是以無念不可説。今言説者，爲對問故。若不對問，終無言説。譬如明鏡，若不對像，鏡中終不現像。爾今言現像者，爲對物故，所以現像。</span> </p><p> <span>問曰：「若不對像，照不照？」</span> </p><p> <span>答曰：「今言<a class="zhuhao" href="#178" id="172">〔四〕</a>照者，不言對與不對，俱常照。」</span> </p><p> <span>問：「既無形像，復無言説，一切有無皆不可立。今言照者，復是何照？」</span> </p><p> <span>答曰：「今言照者，以鏡明故，有自性照</span> <span class="font12 xiao">（原『照』下有『以』字，今削）。</span> <span>若以衆生心淨，自然有大智慧光，照無餘世界。」</span> </p><p> <span>問：「既若如此，作没生時得？」</span> </p><p> <span>答：「但見無。」</span> </p><p> <span>問：「既無，見是物</span> <span class="font12 xiao">（『物』當作『勿』歟）？</span> <span>」</span> </p><p> <span>答：「雖見，不唤作是物<a class="zhuhao" href="#179" id="173">〔五〕</a>。」</span> </p><p> <span>問：「既不唤作是物<a class="zhuhao" href="#180" id="174">〔六〕</a>，何名爲見？」</span> </p><p> <span>答曰：「見無物，即是真見﹑常見。」</span> </p><i class="pageTag" onclick="viewPic('ZSK00268-001-L00070','1381566',this);" style="cursor:pointer;"> <span class="song">P70</span></i>註          <p> <span class="font12 xiao"><a class="zhuhao" href="#169" id="175">〔一〕</a><span class="zhuanming">胡</span>本此四句作「言其有者，即同世有；言其無者，即同世無。」似更符原意。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#170" id="176">〔二〕</a>原本「物」作「勿」，今據<span class="zhuanming">胡</span>本改。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#171" id="177">〔三〕</a>原本作「物」，校者改爲「勿」。從意應作「物」。下謂「無念」非物，因改回。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#172" id="178">〔四〕</a>原本「言」下有「對」字，據<span class="zhuanming">胡</span>本删。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#173" id="179">〔五〕</a>「物」下<span class="zhuanming">鈴木</span>校註：「『物』當作『勿』歟？」<span class="zhuanming">倫敦</span>本亦作「物」。從般若「色即是空」的觀點看，物雖有而空，故「物」字爲宜。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#174" id="180">〔六〕</a>同上。</span> </p><p> <span>〔九〕和上問<span class="zhuanming">遠法師</span>言：「曾講<span class="shuming">大般湼槃經</span>不？」</span> </p><p> <span><span class="zhuanming">遠法師</span>言：「講<span class="shuming">大般湼槃〔經〕</span>數十遍。」</span> </p><p> <span>和上又言：「一切大小乘經論説衆生不解脱者，爲緣有生滅二心。<span class="shuming">湼槃經</span>〔云〕：諸行無常，是生滅法，生滅滅已，寂滅爲樂。未審生之與滅，可滅不可滅？爲是將生滅滅<a class="zhuhao" href="#183" id="181">〔一〕</a>？爲是將滅滅生？爲是生能自滅生？爲是滅能自滅滅？請法師一一具言答。」</span> </p><p> <span><span class="zhuanming">遠法師</span>言：「亦見諸經論作如此説。至於此義，實不能了。禪師若了此義，請爲衆説。」</span> </p><p> <span>和上言：「不辭爲説，恐無解者。」</span> </p><p> <span>法師言：「道俗有萬餘人，可無一人能解？」</span> </p><i class="pageTag" onclick="viewPic('ZSK00268-001-L00071','1381566',this);" style="cursor:pointer;"> <span class="song">P71</span></i><p> <span>和上言：「看見不見？」</span> </p><p> <span><span class="zhuanming">遠法師</span>言：「見是没？」</span> </p><p> <span>和上言：「果然不見。」</span> </p><p> <span><span class="zhuanming">遠法師</span>既得此語，結舌無對。非論一己屈詞，抑亦諸徒失志。勝負既分，道俗嗟散<a class="zhuhao" href="#184" id="182">〔二〕</a>。</span> </p>註          <p> <span class="font12 xiao"><a class="zhuhao" href="#181" id="183">〔一〕</a>以上十一字原本作「可滅不見滅，爲是將生滅生滅」，不通。今據<span class="shuming">南宗定是非論</span>改「見」爲「可」，删去「滅」後一「生」字。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#182" id="184">〔二〕</a>本段<span class="zhuanming">胡</span>本全缺，原出自<span class="shuming">南宗定是非論</span>。</span> </p><p> <span>〔一○〕和上問<span class="zhuanming">澄禪師</span>：「修何法而得見性？」</span> </p><p> <span><span class="zhuanming">澄禪師</span>答曰：「先須學坐修定。得定已後，因定發慧，以智慧故，即得見性。」</span> </p><p> <span>問曰：「修定之時，豈不要須作意否？」</span> </p><p> <span>答言：「是。」</span> </p><p> <span>〔問曰〕：「既是作意，即是識定，若爲得見性？」</span> </p><p> <span>答：「今言見性者，要須修定；若不修定，若爲見性？」</span> </p><p> <span>問曰：「今修定者元是妄心。妄心修定，如何得定？」</span> </p><i class="pageTag" onclick="viewPic('ZSK00268-001-L00072','1381566',this);" style="cursor:pointer;"> <span class="song">P72</span></i><p> <span>答曰：「今修定得定者，自有内外照。以内外照故，得見净。以心净故，即是見性。」</span> </p><p> <span>問曰：「今言見性者，性無内外。若言因内外照故，元見妄心，若爲見性？經云：若學諸三昧，是動非坐禪，心隨境界流，云何名爲定？若指此定爲是者，<span class="zhuanming">維摩詰</span>即不應訶<span class="zhuanming">舍利弗</span>宴坐也。」</span> </p><p> </p><p> <span>〔一一〕和上問諸學道者：「今言用心者，爲是作意不作意？若不作意，即是聾俗無别；若言作意，即是有所得。以有所得者，即是繫縛故，何由可得解脱？聲聞修空住空，即被空縛。若修定住定，即被定縛。若修静住静，被静</span> <span class="font12 xiao">（原作『净』）</span> <span>縛。若修寂住寂，被寂縛。是故<span class="shuming">般若經</span>云：若取法相，即著我﹑人﹑衆生﹑壽者。又<span class="shuming">維摩經</span>云：調伏其心者，是聲聞法；不調伏心者，是愚人法。人</span> <span class="font12 zhu">（仁）</span> <span>者既用心，是調伏法。若調伏法，何名解脱者？須陀洹亦調伏；斯陀含亦調伏；阿那含﹑阿羅漢亦調伏；非想定及非非想亦調伏；四禪亦調伏；三賢並皆調伏。若爲鑒别？若如此定者，並未解脱。」</span> </p><p> </p><p> <span>〔一二〕<span class="zhuanming">神足</span>師問：「真如之體，以是本心，復無青黄之相，如何可識？」</span> </p><p> <span>答曰：「我心本空寂，不覺妄</span> <span class="font12 xiao">（原作『忘』，下同）</span> <span>念起。若覺妄念者，覺妄自俱</span> <span class="font12 xiao">（原此下有『若』字）</span> <span>滅，此即識心者也。」</span> </p><p> <span>問：「雖有覺照，還同生滅。今説何法得不生滅？」</span> </p><p> <span>答曰：「只由</span> <span class="font12 xiao">（原作『猶』）</span> <span>心起故，遂有生滅。若也起心既滅，即生滅自除，無想可得，假説覺照。覺照<i class="pageTag" onclick="viewPic('ZSK00268-001-L00073','1381566',this);" style="cursor:pointer;"> <span class="song">P73</span></i>已滅，生滅自無<a class="zhuhao" href="#186" id="185">〔一〕</a>，即不生滅。」</span> </p>註          <p> <span class="font12 xiao"><a class="zhuhao" href="#185" id="186">〔一〕</a>原校本「無」下有「生」字，校註：「恐可削。」因删。<span class="zhuanming">胡</span>本此句作：「自無即無生滅。」</span> </p><p> <span>〔一三〕<span class="zhuanming">崇遠</span>法師問：「云何爲空？若道有空，還同質礙；若説無空，即何所歸依？」</span> </p><p> <span>答曰：「只爲未見性，是以説空。若見本性，空亦不有。如此見者，是名歸依。」</span> </p><p> </p><p> <span>〔一四〕和上告諸知識：「若欲得了達甚深法界者，直入一行三昧。若入此三昧者，先須誦持<span class="shuming">金剛般若波羅蜜經</span>，修學般若波羅蜜。故<span class="shuming">金剛般若波羅蜜經</span>云：若有善男子善女人發菩提心者，於此經中，乃至四句偈等，受持讀誦，爲人演説，其福勝彼。</span> </p><p> <span>云何爲人演説，不取於相？不取於相者，所謂</span> <span class="font12 xiao">（原作『爲』）</span> <span>如如。云何所謂如如？無念。云何無念？所謂不念有無，不念善惡，不念有邊際無邊際，不念有限量〔無限量〕，不念菩提，不以菩提爲念，不念湼槃，不以湼槃爲念，是爲無念。是〔無念〕者，即是般若波羅蜜。般若波羅蜜者，即是一行三昧<a class="zhuhao" href="#190" id="187">〔一〕</a>。諸知識，若在學地者，心若有念，即便覺照。若也起心即滅，覺照自亡，即是無念。是無念者，無一切境界。如有一切境界，即與無念不相應故。諸知識，如實見者，了達甚深法界，即是一</span> <span class="font12 xiao">（原作『三』）</span> <span>行三昧。</span> </p><i class="pageTag" onclick="viewPic('ZSK00268-001-L00074','1381566',this);" style="cursor:pointer;"> <span class="song">P74</span></i><p> <span>是故<span class="shuming">小品般若波羅蜜經</span>云：善男子，是爲般若波羅蜜，所謂於諸法中無所念。我等住於無念法中，得如是金色身﹑三十二相﹑大光明﹑不可思議智慧﹑諸佛無上三昧﹑無上智慧，盡諸功德。諸佛説之，猶<a class="zhuhao" href="#191" id="188">〔二〕</a>不能盡，何况聲聞辟支佛<a class="zhuhao" href="#192" id="189">〔三〕</a>。</span> </p><p> <span>能見無念者，六根無染。見無念者，得向佛智。見無念者，名爲實相。見無念者，中道第一義諦。見無念者，<span class="zhuanming">恒</span>沙功德，一時等備。見無念者，能生一切法。見無念者，即攝一切法。」</span> </p>註          <p> <span class="font12 xiao"><a class="zhuhao" href="#187" id="190">〔一〕</a><span class="zhuanming">倫敦</span>本到此即結束。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#188" id="191">〔二〕</a>原本「猶」作「由」。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#189" id="192">〔三〕</a>本段以上部分，<span class="zhuanming">胡</span>本缺。此原出自<span class="shuming">南宗定是非論</span>。</span> </p><p> <span>〔一五〕侍郎<span class="zhuanming">苗晉卿</span>問：「若爲修道得解脱？」</span> </p><p> <span>答：「得無住心，即得解脱。」</span> </p><p> <span>問：「若爲得無住？」</span> </p><p> <span>答曰：「<span class="shuming">金剛經</span>具有明文。」</span> </p><p> <span>又問：「<span class="shuming">金剛經</span>道没語。」</span> </p><i class="pageTag" onclick="viewPic('ZSK00268-001-L00075','1381566',this);" style="cursor:pointer;"> <span class="song">P75</span></i><p> <span>答曰：「〔經云〕<a class="zhuhao" href="#194" id="193">〔一〕</a>，復次須菩提，諸菩薩摩訶薩，應如是生清淨心。不〔應〕住色生心，不應住聲香味觸法生心，應無所住而生其心。但得無住心，即得解脱。」</span> </p><p> <span>又問：「無住，若爲知無住？」</span> </p><p> <span>答曰：「無住體上自有本智，以本智能知，常令本智而生其心。」</span> </p>註          <p> <span class="font12 xiao"><a class="zhuhao" href="#193" id="194">〔一〕</a>此二字據<span class="zhuanming">胡</span>本補。</span> </p><p> <span>〔一六之一〕<span class="zhuanming">魏郡</span><span class="zhuanming">乾光法師</span>問：「何者是佛心，何者是衆生心？」</span> </p><p> <span>答曰：「衆生心即是佛〔心〕，佛心即是衆生心。」</span> </p><p> <span>問：「衆生心與佛〔心〕既無差别，何故言衆生，言佛<a class="zhuhao" href="#197" id="195">〔一〕</a>？」</span> </p><p> <span>答：「若約不了人論，有衆生有佛；若其了者，衆生心與佛心元不别<a class="zhuhao" href="#198" id="196">〔二〕</a>。</span> </p>註          <p> <span class="font12 xiao"><a class="zhuhao" href="#195" id="197">〔一〕</a>以上二句<span class="zhuanming">胡</span>本作「何故衆生不言佛？」從文意看，<span class="zhuanming">石井</span>本較好。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#196" id="198">〔二〕</a>此下原有「母生」二字，校註：「此二字恐衍。」今據<span class="zhuanming">胡</span>本删。</span> </p><i class="pageTag" onclick="viewPic('ZSK00268-001-L00076','1381566',this);" style="cursor:pointer;"> <span class="song">P76</span></i><p> <span>〔一六之二〕又問：「常聞禪師説法與天下不同。佛法一種，何不同？」</span> </p><p> <span>答：「若是佛法，元亦不别。爲今日學<a class="zhuhao" href="#202" id="199">〔一〕</a>者各見淺深有别，所以言道不同。」</span> </p><p> <span>問曰：「請爲説不同所由。」</span> </p><p> <span>答曰：「今言不同者，凝心取定，或有住心看净，或</span> <span class="font12 xiao">（原作『惑』）</span> <span>有起心外照，或</span> <span class="font12 xiao">（原作『惑』）</span> <span>有攝心内證<a class="zhuhao" href="#203" id="200">〔二〕</a>，或</span> <span class="font12 xiao">（原作『惑』）</span> <span>有起心觀心而</span> <span class="font12 xiao">（原作『於』，今依<span class="zhuanming">胡</span>本改）</span> <span>取於空<a class="zhuhao" href="#204" id="201">〔三〕</a>，或有覺妄俱滅，不了本性，住無記空。如此之輩，不可具説。如此本性虚無之理，時人不了，隨念而成。以是不同，非論凡夫。如來説無爲一法</span> <span class="font12 xiao">（原作『一切法』），</span> <span>一切賢聖而有差别。何況今日一切諸學道者，若爲得同？」</span> </p>註          <p> <span class="font12 xiao"><a class="zhuhao" href="#199" id="202">〔一〕</a>原本「學」作「覺」，據<span class="zhuanming">胡</span>本改。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#200" id="203">〔二〕</a>原本「證」作「澄」，不通，據<span class="zhuanming">胡</span>本改。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#201" id="204">〔三〕</a><span class="zhuanming">胡</span>本此下有「或有起覺滅妄，妄滅住覺爲究竟，或有起心而同於空」一段，下接「或有覺妄俱滅」。</span> </p><p> <span>〔一六之三〕問曰：「<span class="shuming">金剛經</span>中四句偈義，何者是？」</span> </p><p> <span>答曰：「見諸法師説四句偈者，或以八字爲句，卅二字爲四句，或以五字爲句，或以四字爲句。或有人取經後一切有爲法偈，爲四句偈；或有人取若以色見我偈，爲四句偈義。<span class="zhuanming">無著菩薩</span>云：廣大第一常，<i class="pageTag" onclick="viewPic('ZSK00268-001-L00077','1381566',this);" style="cursor:pointer;"> <span class="song">P77</span></i>其心不顛倒爲四<a class="zhuhao" href="#206" id="205">〔一〕</a>句義。或有人，取無我相﹑無人相﹑無衆生相﹑無壽者相，爲四句偈義。</span> </p><p> <span>今即不然，何以故？因有我相，始言無我相。因有人相，始言無人相。因有衆生相，始言無衆生相。因有壽者相，始言無壽者相。今看此義即不然。何以故？無無我相，無無人相，無無衆生相，無無壽者相，即名真四句偈義。又見<span class="shuming">大智度論</span>云：般若波羅蜜者，喻如大火聚，四面不可取，以不可取，是名真取。此即真四句義。」</span> </p>註          <p> <span class="font12 xiao"><a class="zhuhao" href="#205" id="206">〔一〕</a><span class="zhuanming">胡</span>本「四」作「一」。</span> </p><p> <span>〔一七〕<span class="zhuanming">鄭瑢</span>問曰：「云何是道？」</span> </p><p> <span>答曰：「無名是道。」</span> </p><p> <span>又問：「道既無名，何故言道？」</span> </p><p> <span>答曰：「道終不自言，言其道，只爲對問故。」</span> </p><p> <span>問：「道既假名，無名是真否？」</span> </p><p> <span>答曰：「非真。」</span> </p><p> <span>問：「無名既非真，何故無名是道？」</span> </p><i class="pageTag" onclick="viewPic('ZSK00268-001-L00078','1381566',this);" style="cursor:pointer;"> <span class="song">P78</span></i><p> <span>答：「爲有問故，〔始〕<a class="zhuhao" href="#208" id="207">〔一〕</a>有言説</span> <span class="font12 xiao">（原作『言有説』）。</span> <span>若無有問，終無言説。」</span> </p>註          <p> <span class="font12 xiao"><a class="zhuhao" href="#207" id="208">〔一〕</a>原本無「始」字，據<span class="zhuanming">胡</span>本補。</span> </p><p> <span>〔一八〕〔<span class="zhuanming">魏州</span>〕<a class="zhuhao" href="#210" id="209">〔一〕</a><span class="zhuanming">乾〔光〕法師</span>問：「<span class="shuming">金剛般若經</span>云：若有善男子善女人，受持讀誦此經，若爲人輕賤，是人先世罪業應墮惡道，以今世〔人〕輕賤故，是人先世罪業則爲消滅。其義云何？」</span> </p><p> <span>答曰：「持經之人，合得一切人恭敬禮拜。今日雖且得經讀誦，爲未持經以前所有重罪業障，今日持經威力故，感得世人輕賤，倍復能令持經人</span> <span class="font12 xiao">（原重復『持經人』三字）</span> <span>所有重罪業障悉皆消滅。以得消滅故，即得阿耨多羅三藐三菩提也。</span> </p><p> <span>又有理義釋云：先世罪業者，喻前念起妄</span> <span class="font12 xiao">（原作『忘』）</span> <span>心。今世人輕賤者，喻後念齊覺，後覺爲悔前妄心。若前心既滅，後悔亦滅。二念俱滅既不存，即是持經功德具足，即是阿耨多羅三藐三菩提。又云：後覺喻輕賤者，爲是前念起妄心，若起後覺，亦是起心。雖名作覺，覺亦不離凡夫故，喻世人輕賤也。」</span> </p>註          <p> <span class="font12 xiao"><a class="zhuhao" href="#209" id="210">〔一〕</a>原本無「<span class="zhuanming">魏州</span>」二字，據<span class="zhuanming">胡</span>本補。</span> </p><i class="pageTag" onclick="viewPic('ZSK00268-001-L00079','1381566',this);" style="cursor:pointer;"> <span class="song">P79</span></i><p> <span>〔一九〕<span class="zhuanming">哲法師</span>問：「云何是定慧等義？」</span> </p><p> <span>答曰：「念不起，空無所有，即名正定。以能見念不起，空無所有，即名正慧。若得如是，即定之時，名爲慧體；即慧之時，即是定用。即定之時不異慧，即慧之時不異定。即定之時即是慧，即慧之時即是定。即定之時無有定，即慧之時無有慧。何以故，性自如故，是名定慧等學。」</span> </p><p> <span>〔二○〕<span class="zhuanming">嗣道王</span>問曰：「無念法者，爲是凡夫修，爲是聖人修？若是聖人修，即何故令勸凡夫修無念法？」</span> </p><p> <span>答曰：「無念〔法〕者是聖人法，凡夫若修無念〔法〕者，即非凡夫也。」</span> </p><p> <span>又問曰：「無</span> <span class="font12 xiao">（原『無』下有『念』字）</span> <span>者無何法？是念者念何法？」</span> </p><p> <span>答曰：「無者無有二法，念者唯念真如。」</span> </p><p> <span>又問：「念者與真如有何差别？」</span> </p><p> <span>答：「亦無差别。」</span> </p><p> <span>問：「覺無差别，何故言念真如？」</span> </p><p> <span>答曰：「所言念者，是真如之用。真如者，即是念之體。以是義故，立無念爲宗。若言</span> <span class="font12 xiao">（<span class="zhuanming">胡</span>本作『見』，可從）</span> <span>無念者，雖有見聞覺知而常空寂。」</span> </p><i class="pageTag" onclick="viewPic('ZSK00268-001-L00080','1381566',this);" style="cursor:pointer;"> <span class="song">P80</span></i><p> <span>〔二一〕<span class="zhuanming">志德法師</span>問：「禪師今教衆生唯令頓悟。何故不從小乘而引漸修？未有昇九層之臺，不由階漸而登者也。」</span> </p><p> <span>答曰：「只恐畏所登者，不是九層之臺。恐畏漫登著</span> <span class="font12 xiao">（原作『者』）</span> <span>土塠胡塚。若是實九層之臺，此即頓悟義也。今於頓中而立其漸者，即如登九層之臺也</span> <span class="font12 xiao">（『也』字依<span class="zhuanming">胡</span>本削似可）</span> <span>要藉階漸。終不向漸<a class="zhuhao" href="#216" id="211">〔一〕</a>中而立漸義。事須理智兼釋，謂之頓悟。並不由階漸〔而解〕<a class="zhuhao" href="#217" id="212">〔二〕</a>，自然是頓悟義。自心從本已來空寂者，是頓悟。即心無所得者，爲頓悟。即心是道爲頓悟。即心無所住爲頓悟。存法悟心，心無所得，是頓悟。知一切法是一切法，爲頓悟。聞説空不著空，即不取不空，是頓悟。聞説我不著〔我〕，即不取無我，是頓悟。不捨生死而入湼槃，是頓悟。又有經云：有<a class="zhuhao" href="#218" id="213">〔三〕</a>自然智無師智。於理發者向道〔疾，外修者向道〕</span> <span class="font12 xiao">（從<span class="zhuanming">胡</span>本）</span> <span>遲。出世而有不思議事，聞説者即生驚疑。今見在世不思議事有頓者，信否？」</span> </p><p> <span>問曰：「其義云何？願示其要。」</span> </p><p> <span>答曰：「如<span class="zhuanming">周</span><span class="zhuanming">太公</span>﹑<span class="zhuanming">殷</span><span class="zhuanming">傅説</span></span> <span class="font12 xiao">（原『傅』下有『上』字），</span> <span>皆竿釣板築，而簡在帝心，起自匹夫，爲頓登台輔，豈不是世間不思議之事。出世不思議者：衆生心中，具足貪愛無明宛然者，但遇真正善知識，一念相應，便成正覺，豈不是出世不可思議事。</span> </p><p> <span>又經云：衆生見性成佛道；龍女須臾頓發菩提心，便成正覺。又令衆生入佛知見。若不許頓悟者，如來即合徧</span> <span class="font12 xiao">（原作『偏』）</span> <span>説五乘。今既不説五乘，唯言衆生入佛知見。約斯經義，只顯頓門。唯在一念相應，實更不由階漸。</span> </p><i class="pageTag" onclick="viewPic('ZSK00268-001-L00081','1381566',this);" style="cursor:pointer;"> <span class="song">P81</span></i><p> <span>相應義者</span> <span class="font12 xiao">（原作『也』），</span> <span>謂見無念。見無念者，謂了自性。了自性者，謂無所得。以其無所得，即如來禪。<span class="zhuanming">維摩詰</span>言：如自觀身實相者，觀佛亦然。我觀如來，前際不來，後際不去，今則無住。以無住故，即如來禪。</span> </p><p> <span>又經云：一切衆生，本來湼槃，無漏性智，本自具足。欲擬善分别自心，現與理相應者，離五法﹑三自性，離八識﹑二無我，離内見﹑外見，離</span> <span class="font12 xiao">（原作『雖』）</span> <span>有無二法，畢竟平等，湛然常寂，廣大無邊，常恒不變。何以故？本自性清净，體不可得故。如是見者，即見</span> <span class="font12 xiao">（原作『是』）</span> <span>本性。若人見本性，即坐如來地。如是〔見〕者，離一切諸相，是名諸佛。如是見者，<span class="zhuanming">恒</span>沙妄念一時俱寂。如是見者，<span class="zhuanming">恒</span>沙清净功德一時等備。如是見者，名爲無漏智。如是見者，名一字法門。如是見者，六度圓滿。如是見者，名法眼淨。如是見者，謂無所得。無所得者，即是真解脱。真解脱者，即同如來。知見廣大深遠，一無差别故。如是知者，即是如來﹑應供﹑正遍知。如是見者，放大智慧光，照無餘世界。所以者何？世界即心也。言心應〔供〕﹑正遍知。此者正言心空寂，更無餘念，故言照無餘世界。諸學道者，心無青黄赤白黑，亦無出入去來﹑遠近前後，亦無作意，亦無不作意。若得如是者，名爲相應也。若有出定入定及一切境界，非</span> <span class="font12 xiao">（恐衍）<a class="zhuhao" href="#219" id="214">〔四〕</a></span> <span>論善惡等，皆不離妄心，並有所得。以有所得，並是有爲，全不相應。若其决心證者，臨於三〔軍〕際，白刃相向下，逢刀解身日，見無念，堅如金剛，毫微不動。縱使<span class="zhuanming">恒</span>沙佛來，亦無一念喜心。縱見<span class="zhuanming">恆</span>沙衆生一時俱滅，亦不起一念悲心者。此是大丈夫，得空平等心。</span> </p><p> <span>若有坐者，凝心入定，住心看净，起心外照，攝心内證<a class="zhuhao" href="#220" id="215">〔五〕</a>者，此是障菩提，未與菩提相應，何由可得<i class="pageTag" onclick="viewPic('ZSK00268-001-L00082','1381566',this);" style="cursor:pointer;"> <span class="song">P82</span></i>解脱。解脱菩提若如是，<span class="zhuanming">舍利弗</span>宴坐林問，不應被<span class="zhuanming">維摩詰</span>訶。訶者云：不於三界現身意，是爲宴坐也。但一切時中見無念，不見身相，名爲正定。不見心相，名爲正慧。」</span> </p>註          <p> <span class="font12 xiao"><a class="zhuhao" href="#211" id="216">〔一〕</a>原本作「漸」，<span class="zhuanming">鈴木</span>校作「頓」，意不通，今改回。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#212" id="217">〔二〕</a>原本無「而解」二字，據<span class="zhuanming">胡</span>本補。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#213" id="218">〔三〕</a>原本「有」作「言」，據<span class="zhuanming">胡</span>本改。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#214" id="219">〔四〕</a><span class="zhuanming">胡</span>本亦有「非」。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#215" id="220">〔五〕</a>原本「證」作「澄」，據<span class="zhuanming">胡</span>本改。</span> </p><p> <span>〔二二〕<span class="zhuanming">常州</span>司户<span class="zhuanming">元思直</span>問曰：「何者是空，云何爲不空？」</span> </p><p> <span>答曰：「真如體不可得，名之空。以能見不可得<a class="zhuhao" href="#222" id="221">〔一〕</a>體﹑湛然常寂﹑而有<span class="zhuanming">恒</span>沙之用故言不空。」</span> </p>註          <p> <span class="font12 xiao"><a class="zhuhao" href="#221" id="222">〔一〕</a>原本「得」下有「見」字，<span class="zhuanming">鈴木</span>註：「此字恐衍。」據<span class="zhuanming">胡</span>本删。</span> </p><p> <span>〔二三〕<span class="zhuanming">蔣山</span><span class="zhuanming">義法師</span>問曰：「一切衆生皆有真如佛性，及至中間，或有見者，或有不見者。云何有如<i class="pageTag" onclick="viewPic('ZSK00268-001-L00083','1381566',this);" style="cursor:pointer;"> <span class="song">P83</span></i>是差别？」</span> </p><p> <span>答曰：「衆生雖有真如之性，亦如大摩尼之寳，雖含光性，若無人磨治</span> <span class="font12 xiao">（原作『冶』），</span> <span>終不明净。差别之相亦復如是。一切衆生，不遇菩薩﹑善知<a class="zhuhao" href="#224" id="223">〔一〕</a>識教令發心，終不能見。差别之相，亦復如是。」</span> </p>註          <p> <span class="font12 xiao"><a class="zhuhao" href="#223" id="224">〔一〕</a>原本「知」作「智」。</span> </p><p> <span>〔二四〕<span class="zhuanming">義圓<a class="zhuhao" href="#226" id="225">〔一〕</a>法師</span>問曰：「雖有真如，且無有形相，使衆生云何得入？」</span> </p><p> <span>答：「真如之性，即是本心。雖念無有，能念可念；雖説無有，能説可説。是名得入。」</span> </p>註          <p> <span class="font12 xiao"><a class="zhuhao" href="#225" id="226">〔一〕</a>原本「圓」作「聞」，據<span class="zhuanming">胡</span>本改。</span> </p><p> <span>〔二五〕<span class="zhuanming">廬山</span><span class="zhuanming">簡法師</span>問：「見覺雖然行，還同生滅。今修何法，得不生滅？」</span> </p><p> <span>答：「今言見者，本無生滅。今言生滅者，自是生滅人見也。若無生滅，即是不生滅。」</span> </p><i class="pageTag" onclick="viewPic('ZSK00268-001-L00084','1381566',this);" style="cursor:pointer;"> <span class="song">P84</span></i><p> <span>〔二六〕<span class="zhuanming">潤州</span>司馬<span class="zhuanming">王幼琳</span>問：「云何是無法可説，是名説法？」</span> </p><p> <span>答曰：「般若波羅蜜體不可得，是無法可説。般若波羅蜜體自有智，照見不可得體，湛然常寂，而有<span class="zhuanming">恒</span>沙之用，是名説法。」</span> </p><p> </p><p> <span>〔二七〕<span class="zhuanming">牛頭</span><span class="zhuanming">寵法師</span>問：「懺悔罪得滅否？」</span> </p><p> <span>答：「見無念者，業自不生。何計妄心，而别有更欲懺悔滅之<a class="zhuhao" href="#228" id="227">〔一〕</a>。滅即是生。」</span> </p><p> <span>問曰：「云何是生？」</span> </p><p> <span>答曰：「生者即是〔生〕於滅也。」</span> </p>註          <p> <span class="font12 xiao"><a class="zhuhao" href="#227" id="228">〔一〕</a>此句<span class="zhuanming">胡</span>本作「而更别懺」。</span> </p><p> <span>〔二八〕<span class="zhuanming">羅浮山</span><span class="zhuanming">懷迪禪師</span>問曰：「一切衆生本來自性清净，何故更染生死法，而不能出離三界？」</span> </p><p> <span>答曰：「爲不覺自體本來空寂，即隨妄念而結業，受生造惡之徒，蓋不可説。今此修道之輩，於此亦迷，唯只種人天因緣，不在究竟解脱。又若不遇諸佛﹑菩薩﹑真正善知識者，何由免得輪迴等苦？」</span> </p><p> <span>問曰：「心心取寂滅，念念入法流者，豈非動念否？」</span> </p><i class="pageTag" onclick="viewPic('ZSK00268-001-L00085','1381566',this);" style="cursor:pointer;"> <span class="song">P85</span></i><p> <span>答：「菩薩向菩提道，其心念念不住，猶如燈焰焰相續，自然不斷，亦非燈造焰。何以故？謂諸菩薩趣向菩提，念念相續，不間斷故。」</span> </p><p> </p><p> <span>〔二九〕<a class="zhuhao" href="#235" id="229">〔一〕</a>門人<span class="zhuanming">劉相倩</span><a class="zhuhao" href="#236" id="230">〔二〕</a>於<span class="zhuanming">南陽郡</span>見侍御史<span class="zhuanming">王維</span>，在<span class="zhuanming">臨湍驛</span><a class="zhuhao" href="#237" id="231">〔三〕</a>中屈<span class="zhuanming">神會和上</span>及同寺僧<span class="zhuanming">惠澄禪師</span>，語經數日。于時<span class="zhuanming">王侍御</span>問和上言：「若爲修道解脱？」</span> </p><p> <span>答曰：「衆生本自心净。若更欲起心有修，即是妄心，不可得解脱。」</span> </p><p> <span><span class="zhuanming">王侍御</span>驚愕云：「大奇，曾聞大德皆未有作如此説。」乃爲<span class="zhuanming">寇太守</span>﹑<span class="zhuanming">張别駕</span>﹑<span class="zhuanming">袁司馬</span>等曰：「此<span class="zhuanming">南陽郡</span>有好大德，有佛法甚不可思議。」</span> </p><p> <span><span class="zhuanming">寇太守</span>云：「此二大德見解<a class="zhuhao" href="#238" id="232">〔四〕</a>不同。」</span> </p><p> <span><span class="zhuanming">王侍御</span>問和上：「何故得不同？」</span> </p><p> <span>答曰：「今言不同者，爲<span class="zhuanming">澄禪師</span>要先修定以後，定後發慧</span> <span class="font12 xiao">（此句<span class="zhuanming">依</span>胡本當改作『要先修定，得定以後發慧』）。</span> <span>即知不然。今正共侍御語時，即定慧俱等。<span class="shuming">湼槃經</span>云：定多慧少，增長無明。慧多定少，增長邪見。若定慧等者，名爲見佛性。故言不同。」</span> </p><p> <span><span class="zhuanming">王侍御</span>問：「作没時是定慧等？」</span> </p><p> <span>和上答：「言定者，體不可得。所言慧者，能見不可得體，湛然常寂，有<span class="zhuanming">恒</span>沙巧用，即是定慧等學。」</span> </p><p> <span>衆起立廳前。<span class="zhuanming">澄禪師</span>諮<span class="zhuanming">王侍御</span>云：「<span class="zhuanming">惠澄</span>與<span class="zhuanming">會闍梨</span>則<a class="zhuhao" href="#239" id="233">〔五〕</a>證不同<a class="zhuhao" href="#240" id="234">〔六〕</a>。」</span> </p><i class="pageTag" onclick="viewPic('ZSK00268-001-L00086','1381566',this);" style="cursor:pointer;"> <span class="song">P86</span></i><p> <span><span class="zhuanming">王侍御</span>笑謂和上言：「何故不同？」</span> </p><p> <span>答：「言不同者，爲<span class="zhuanming">澄禪師</span>先修定，得定已後發慧。<span class="zhuanming">會</span>即不然。正共侍御語時，即定慧俱等。是以不同。」</span> </p><p> <span>侍御言：「闍梨只没道不同？」</span> </p><p> <span>答：「一纖毫不得容。」</span> </p><p> <span>又問：「何故不得容？」</span> </p><p> <span>答：「今實不可同。若許道同，即是容語。」</span> </p>註          <p> <span class="font12 xiao"><a class="zhuhao" href="#229" id="235">〔一〕</a>原本開頭有「問曰」二字，校註：「此二字恐衍。」據删。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#230" id="236">〔二〕</a>原本「倩」下有「云」字，今删。<span class="zhuanming">胡</span>本「倩」作「債」，下有「在」字。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#231" id="237">〔三〕</a>原本無「臨」字，據<span class="zhuanming">胡</span>本補。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#232" id="238">〔四〕</a>原本「解」下有「並」字，據<span class="zhuanming">胡</span>本删。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#233" id="239">〔五〕</a>原本「則」作「剛」，不可解。因改。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#234" id="240">〔六〕</a>胡本此句作：「<span class="zhuanming">惠澄</span>與<span class="zhuanming">會闍黎</span>同，󲳴󲳴道不同。」</span> </p><p> <span>〔三○〕<span class="zhuanming">牛頭山</span><span class="zhuanming">袁禪師</span>問：「佛性遍一切處否？」</span> </p><i class="pageTag" onclick="viewPic('ZSK00268-001-L00087','1381566',this);" style="cursor:pointer;"> <span class="song">P87</span></i><p> <span>答曰：「佛性遍一切有情，不遍一切無情。」</span> </p><p> <span>問曰：「先輩大德皆言道：青青翠竹盡是法身，鬱鬱黄花</span> <span class="font12 xiao">（原重『花』字）</span> <span>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？」</span> </p><p> <span>答曰：「豈將青青翠竹，同於功德法身？豈將鬱鬱黄花，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，此即外道説也。何以故？<span class="shuming">湼槃經</span><a class="zhuhao" href="#242" id="241">〔一〕</a>具有明文：無佛性者，所謂無情物是也。」</span> </p>註          <p> <span class="font12 xiao"><a class="zhuhao" href="#241" id="242">〔一〕</a>原本「經」下有「云」字，今删。</span> </p><p> <span>〔三一〕<span class="zhuanming">蘇州</span>長史<span class="zhuanming">唐法通</span>問曰：「衆生佛性與〔佛〕佛性同異？」</span> </p><p> <span>答：「亦同亦異。」</span> </p><p> <span>又問曰：「何故亦同亦異？」</span> </p><p> <span>答曰：「言其同者，猶如金。言其異者，猶如椀盞等器是也。」</span> </p><p> <span>問曰：「此似是没物？」</span> </p><p> <span>答：「不似箇物。」</span> </p><i class="pageTag" onclick="viewPic('ZSK00268-001-L00088','1381566',this);" style="cursor:pointer;"> <span class="song">P88</span></i><p> <span>問曰：「既不似箇物，何故唤作佛性？」</span> </p><p> <span>〔答〕：「若其似物，不唤作佛性。」</span> </p><p> <span>〔三二〕<span class="zhuanming">廬山</span><span class="zhuanming">簡法師</span>問：「明鏡高臺即能照萬像，萬像即悉現其中。此者若<a class="zhuhao" href="#244" id="243">〔一〕</a>爲？」</span> </p><p> <span>答：「明鏡高臺，能照萬像，萬像即悉現其中。古得相傳，共稱爲妙。今此門中，未許爲妙。何以故？且如明鏡，則能鑑</span> <span class="font12 xiao">（原作『監』）</span> <span>萬像，萬像不現其中，此將爲妙。何以故？如來以無分别智，能分别一切。豈有分别之心而能分别一切？」</span> </p>註          <p> <span class="font12 xiao"><a class="zhuhao" href="#243" id="244">〔一〕</a>原本無「若」字，據<span class="zhuanming">胡</span>本補。<span class="zhuanming">胡</span>本此句作「萬像悉現其中，若爲？」</span> </p><p> <span>〔三三〕<span class="zhuanming">揚州</span>長史<span class="zhuanming">王怡</span>問曰：「世間有佛否？」</span> </p><p> <span>答：「若有</span> <span class="font12 xiao">（原作『在』）</span> <span>世間即有佛，若無世間即無佛。」</span> </p><p> <span>問曰：「定有佛，爲復定無佛？」</span> </p><p> <span>答：「不可定有，亦即不可定無。」</span> </p><p> <span>問曰：「何故言不可定有，不可定無？」</span> </p><i class="pageTag" onclick="viewPic('ZSK00268-001-L00089','1381566',this);" style="cursor:pointer;"> <span class="song">P89</span></i><p> <span>答：「不可定有者，<span class="shuming">文殊般若經</span>云：般若波羅蜜不可得，菩提湼槃亦不可得，佛亦不可得，故言不可定有。不可定無者，<span class="shuming">湼槃經</span>云：有佛無佛，性相常住，以諸衆生從善因緣方便，得見佛性故，言不可定無。」</span> </p><p> </p><p> <span>〔三四〕<span class="zhuanming">齊寺</span>主問曰：「云何是大乘？」</span> </p><p> <span>答曰：「小乘是。」</span> </p><p> <span>又問曰：「今問大乘，因何言小乘是？」</span> </p><p> <span>答：「因有小故，而始立大。若其無小，大從何生？今言大者，乃是小家之大。今言大乘者，空無所有，即不可言大小，猶如虚空。虚空無限量，不可言無限量。虚空無邊，不可言無邊。大乘亦爾。是故經云：虚空無中邊，諸佛身亦然。今問大乘者，所以小乘是也。道理極分明，何須有怪<a class="zhuhao" href="#246" id="245">〔一〕</a>。」</span> </p>註          <p> <span class="font12 xiao"><a class="zhuhao" href="#245" id="246">〔一〕</a>此段<span class="zhuanming">胡</span>本無。</span> </p><p> <span>〔三五〕<span class="zhuanming">行律師</span>問曰：「經云：受諸觸如智證，此義云何？」</span> </p><p> <span>答曰：「受諸觸者，言本性不動也。苦其覺異，即是動。猶如鏡中約人種種施爲舉動，爲無心也。今<i class="pageTag" onclick="viewPic('ZSK00268-001-L00090','1381566',this);" style="cursor:pointer;"> <span class="song">P90</span></i>受諸觸，亦復如是。其智證者，本覺之智也。今言智證者，即以本覺之智能知故，稱爲智證。借牛角以爲喻立義。正角</span> <span class="font12 xiao">（原作『覺』）</span> <span>之時，不可言如意；即如意之時，不可名爲角。其角則雖含如意性，未滅角時不可稱爲如意。如意雖因角所成，成亦不可稱爲角。經云：滅覺道成。其義若斯。若見遍，則覺照亦不立。今存〔覺照〕者，約見解遍而論。若約清净體中，何所覺？亦何所照？人以世物爲有，我即以世物爲無。人以虚空爲無，我以虚空爲有</span> <span class="font12 xiao">（原作『無』）。</span> <span>何以故？世物緣合即有，緣散即無。遇火則焚，遇水即溺。不久破壞，是以言無。虚空，火不能焚，水不能溺，不可破壞，不可散故，是以稱爲常，故得爲之有也。」</span> </p><p> <span>〔三六〕<span class="zhuanming">相州</span>别駕<span class="zhuanming">馬擇</span>問：「<span class="zhuanming">擇</span>比在朝廷，問天下内供奉僧及道士，決弟子疑不了。未審禪師決得<span class="zhuanming">擇</span>疑否？」</span> </p><p> <span>答：「比者以來，所決諸人疑，亦不落莫。未審<span class="zhuanming">馬别駕</span>疑是物？」</span> </p><p> <span><span class="zhuanming">馬别駕</span>言：「今欲説，恐畏禪師不能了<span class="zhuanming">擇</span>疑。」</span> </p><p> <span>答：「但説出，即知得與不得。元來不説，若爲得知？」</span> </p><p> <span>時有别駕<span class="zhuanming">蘇成</span>﹑長史<span class="zhuanming">裴温</span>﹑司馬<span class="zhuanming">元光紹</span>三人言：「與他禪師説出。」</span> </p><p> <span><span class="zhuanming">馬别駕</span>遂問：「天下應帝廷僧，唯説因緣，即不言自然。天下應帝廷道士，唯説自然，即不言因緣。」</span> </p><p> <span>答曰：「僧唯獨立因緣，不言自然者，是僧之愚過。道士唯獨立自然，不言因緣者，道士愚過。」</span> </p><i class="pageTag" onclick="viewPic('ZSK00268-001-L00091','1381566',this);" style="cursor:pointer;"> <span class="song">P91</span></i><p> <span><span class="zhuanming">馬别駕</span>言：「僧家因緣可知，何者即是僧家自然？若是道家自然可知，何者</span> <span class="font12 xiao">（原作『者何』）</span> <span>即是道家因緣？」</span> </p><p> <span>和上答：「僧家自然者，衆生本性也。又經文所説：衆生有自然智﹑無師智，此是自然義。道士家因緣者，道得稱自然者<a class="zhuhao" href="#248" id="247">〔一〕</a>。道生一，一生二，二生三，三生萬物。從道以下，並屬因緣。若其無〔道〕，一從何生？今言一者，因道而立。若其無道，萬物不生。今言萬物者，爲有道故，始有萬物。若其無道，亦無萬物。今言萬物者，並屬因緣。」</span> </p>註          <p> <span class="font12 xiao"><a class="zhuhao" href="#247" id="248">〔一〕</a>「道得稱自然者」一句，<span class="zhuanming">胡</span>本無，從文意看，疑衍。</span> </p><p> <span>〔三七〕弟子比丘<span class="zhuanming">無行</span>問：「<span class="zhuanming">無行</span>見<span class="zhuanming">襄陽</span><span class="zhuanming">俊法師</span>諸法師等，在和上堂，共論色不異空，空不異色，色即是空，空即是色，及龍女刹那發心，便成正覺如是等義。<span class="zhuanming">無行</span>於此有疑。」</span> </p><p> <span>和上言：「汝見諸法師作何問〔答〕<a class="zhuhao" href="#252" id="249">〔一〕</a>？」</span> </p><p> <span>答曰：「見<span class="zhuanming">品<a class="zhuhao" href="#253" id="250">〔二〕</a>法師</span>問<span class="zhuanming">俊法師</span>等：何者是色不異空，空不異色？<span class="zhuanming">俊法師</span>答：借法師身相，可明此義。何者是法師？若言眼，不是法師；口亦不是法師，乃至耳鼻等一一檢責，皆不是法師。但有假名。求法師終不可得，即空。假緣有故即色。<span class="zhuanming">無行</span>今所疑者，見<span class="zhuanming">俊法師</span>作如此解。願和上示其要旨。」</span> </p><i class="pageTag" onclick="viewPic('ZSK00268-001-L00092','1381566',this);" style="cursor:pointer;"> <span class="song">P92</span></i><p> <span>和上言：「如法師所論，自作一家道理。若尋經意，即未相應。<span class="zhuanming">俊法師</span>所説，乃析物以明空，即不知心境高於<span class="zhuanming">須彌</span>。汝今諦聽，爲汝略説。是心起故即色，色不可得故即空。又云：法性妙有故即色，色妙無</span> <span class="font12 xiao">（原作『有』）</span> <span>故即空。所以經云：色不異空，空不異色。又云：見即色，見無可見即空。是以經云：色即是空，空即是色，受想行識，亦復如是。」</span> </p><p> <span>又問曰：「衆生煩惱，無量無邊，諸佛如來﹑菩薩摩訶薩，歷劫修行，猶<a class="zhuhao" href="#254" id="251">〔三〕</a>不能得。云何龍女刹那發心，便成正覺？」</span> </p><p> <span>和上言：「發心有頓漸，迷悟有遲疾。若迷即累劫，悟即須臾，此義難知，爲汝先以作事喻，後明斯義，或可因此而得悟解。譬如一綟之絲，其數無量，若合爲一繩，置於木上，利劍一斬，一時俱斷。絲數雖多，不勝一劍。發菩提心，亦復如是。若遇真正善知識，以巧方便，直示真如，用金剛慧斷諸位地煩惱，豁然曉悟，自見法性本來空寂，慧利明了，通達無礙。證此之時，萬緣俱絶。<span class="zhuanming">恒</span>沙妄念，一時頓盡。無邊功德﹑應時等備。金剛慧發，何得不成！」</span> </p><p> <span>又問：「見<span class="zhuanming">俊法師</span>説，龍女是權，不得爲實。若是實者，刹那發心，豈能斷得諸位地煩惱？見<span class="zhuanming">俊法師</span>作如是説，<span class="zhuanming">無行</span>有疑。願和上再示。」</span> </p><p> <span>和上言：「前引絲</span> <span class="font12 xiao">（原作『絲引』）</span> <span>喻以明，即合盡見。何乃更疑？<span class="shuming">花嚴經</span>云：十信初，發金剛慧，便成正覺。菩提之法，有何次第？若言龍女是權者，<span class="shuming">法華經</span>云圓頓不思議教，有何威力？」</span> </p><i class="pageTag" onclick="viewPic('ZSK00268-001-L00093','1381566',this);" style="cursor:pointer;"> <span class="song">P93</span></i>註          <p> <span class="font12 xiao"><a class="zhuhao" href="#249" id="252">〔一〕</a>原本無「答」字，據<span class="zhuanming">胡</span>本補。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#250" id="253">〔二〕</a>「品」，<span class="zhuanming">胡</span>本作「巖」。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#251" id="254">〔三〕</a>原本「猶」作「由」，據<span class="zhuanming">胡</span>本改。</span> </p><p> <span>〔三八〕弟子<span class="zhuanming">無行</span>問：「見<span class="zhuanming">俊法師</span>云：<span class="shuming">法華經</span>説如來五眼義，言從假入空，名爲慧眼。從空入假，名爲法眼。非空非假，名爲佛眼。都城道俗，歎不可思議。<span class="zhuanming">無行</span>於此有疑，未審所説定否。」</span> </p><p> <span>和上言：「汝有何疑，今試説看。」</span> </p><p> <span>「<span class="zhuanming">無行</span>疑者，所謂經云：如來天眼常在三昧，悉見諸佛國土，無有二相。云何慧眼要從假入空？云何法眼乃從空入假？若如此者，皆是相因。若不</span> <span class="font12 xiao">（原『不』下有『相』字，今削）</span> <span>因假，即不能入空。若不因空，即不能入假。當知入空即不假，入假<a class="zhuhao" href="#257" id="255">〔一〕</a>即不空。假空二途，法慧<a class="zhuhao" href="#258" id="256">〔二〕</a>殊隔。佛圓真眼，不應有異。如此見疑，伏垂决示。」</span> </p><p> <span>和上言：「人有利鈍故，即有頓漸。法師所説，蓋爲</span> <span class="font12 xiao">（原作『謂』）</span> <span>迷人。若論如來五眼，實不即如是。如來示同凡夫，則説有肉眼。雖然如是，見與凡夫不同。」</span> </p><p> <span>復白：「和上願垂决示。」</span> </p><i class="pageTag" onclick="viewPic('ZSK00268-001-L00094','1381566',this);" style="cursor:pointer;"> <span class="song">P94</span></i><p> <span>和上言：「見色清净，名爲肉眼。見清净體，名爲天眼。見清净體，於諸三昧及八萬四千諸波羅蜜門，皆於見上一時起用，名爲慧眼。見清净體，無見無無見，名爲法眼。見非寂非照，名爲佛眼。」</span> </p>註          <p> <span class="font12 xiao"><a class="zhuhao" href="#255" id="257">〔一〕</a>原本「入假」作「即不假」，校註：「『即不假』當作『入假』。」<span class="zhuanming">胡</span>本作「入假」。據改。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#256" id="258">〔二〕</a>原本「慧」作「惠」。</span> </p><p> <span>〔三九〕給事中<span class="zhuanming">房綰</span>問「煩惱即菩提義」。</span> </p><p> <span>答曰：「今借虚空爲喻：如虚空本來無動静，不以明來即明，暗來即暗。此暗空不異明〔空〕，明空不異暗空。明暗自有去來，虚空元無動静。煩惱即菩提，其義亦然。迷悟雖即有殊，菩提心元來不動。」</span> </p><p> <span>又問</span> <span class="font12 xiao">（原作『用』）：</span> <span>「有何煩惱更用悟？」</span> </p><p> <span>答：「經云佛爲中下根人説迷悟法。上根之人，不即如此。經云菩提無去來今，故無有得者。望此義者，即與給事見不别。如此見者，非中下之人所測也<a class="zhuhao" href="#260" id="259">〔一〕</a>。」</span> </p>註          <p> <span class="font12 xiao"><a class="zhuhao" href="#259" id="260">〔一〕</a>此段<span class="zhuanming">胡</span>本無。</span> </p><i class="pageTag" onclick="viewPic('ZSK00268-001-L00095','1381566',this);" style="cursor:pointer;"> <span class="song">P95</span></i><p> <span>〔四○〕<span class="zhuanming">峻儀縣</span>尉<span class="zhuanming">李寃</span>問「自然」義。問曰：「最初佛從因得道否？若言不從因得道，約何教得以成佛？」</span> </p><p> <span>答曰：「過去佛不從因得道。」</span> </p><p> <span>又問：「此義云何？」</span> </p><p> <span>答曰：「衆生本有無師智﹑自然智。衆生承自然智得成於佛。佛將此法展轉教化衆生，得成等正覺。」</span> </p><p> <span>又問：「以前衆生説有自然智，得成於佛。因何如今衆生具有佛性，何謂無自然智，即不得成佛？」</span> </p><p> <span>答：「衆生雖有自然佛性，爲迷故不覺。被煩惱所覆，流浪生死，不得成佛。」</span> </p><p> <span>問曰：「衆生本來自性清净，其煩惱從何而生？」</span> </p><p> <span>答曰：「煩惱與佛性，一時而有，若遇真正善知識指示，即能了性悟道。若不遇真正善知識，即造諸惡業，不能出離生死，故不得成佛。譬如金之與鑛，相依俱時，而不逢金師，只名金鑛，不得金用。若逢金師烹鍊，即得金用。如煩惱依性而住，如若了本性，煩惱自無。」</span> </p><p> <span>和上却問曰：「如世問禮，本有今有？」</span> </p><p> <span><span class="zhuanming">李少府</span>答曰：「因人制，故今</span> <span class="font12 xiao">（原作『今故』）</span> <span>有禮。」</span> </p><p> <span>和上又問言：「若因人制，即今有者，豺祭獸，獺祭魚等，天然自解，豈由人制？若達</span> <span class="font12 xiao">（原作『袁』）</span> <span>此理，具明先有。如衆生佛性，亦復如是。此即本來自有，不從他得<a class="zhuhao" href="#262" id="261">〔一〕</a>。」</span> </p><i class="pageTag" onclick="viewPic('ZSK00268-001-L00096','1381566',this);" style="cursor:pointer;"> <span class="song">P96</span></i>註          <p> <span class="font12 xiao"><a class="zhuhao" href="#261" id="262">〔一〕</a>此段<span class="zhuanming">胡</span>本無。</span> </p><p> <span>〔四一〕<span class="zhuanming">内鄉縣</span>令<span class="zhuanming">張萬頃</span>問：「真如者似何物？」</span> </p><p> <span>答曰：「比者<a class="zhuhao" href="#267" id="263">〔一〕</a>諸大德道俗皆言：不遷變名爲真<a class="zhuhao" href="#268" id="264">〔二〕</a>。<span class="zhuanming">神會</span>今則不然。今言真者無可遷變，故名爲真。所言如者，比來諸大德道俗皆言：兩物相似曰如。<span class="zhuanming">會</span>今即不然，無物相似曰如。」</span> </p><p> <span>又問：「佛性是有是無？」</span> </p><p> <span>答曰：「佛性非邊義，何故問有無。」</span> </p><p> <span>又問：「何者是非邊義？」</span> </p><p> <span>答曰：「不有不無，是非邊義。」</span> </p><p> <span>又問：「何者是不有？云何是不無？」</span> </p><p> <span>答曰：「不有者不言於所有<a class="zhuhao" href="#269" id="265">〔三〕</a>。不無者不言於所無<a class="zhuhao" href="#270" id="266">〔四〕</a>。二俱不可得，是故非邊義。」</span> </p>註          <p> <span class="font12 xiao"><a class="zhuhao" href="#263" id="267">〔一〕</a><span class="zhuanming">胡</span>本「者」作「來」。</span> </p><i class="pageTag" onclick="viewPic('ZSK00268-001-L00097','1381566',this);" style="cursor:pointer;"> <span class="song">P97</span></i><p> <span class="font12 xiao"><a class="zhuhao" href="#264" id="268">〔二〕</a><span class="zhuanming">胡</span>本「真」下有「如」字。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#265" id="269">〔三〕</a><span class="zhuanming">胡</span>本「所有」作「不有」。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#266" id="270">〔四〕</a><span class="zhuanming">胡</span>本「所無」作「不無」。</span> </p><p> <span>〔四二〕門</span> <span class="font12 xiao">（原作「問」）</span> <span>人<span class="zhuanming">蔡鎬</span>，見<span class="zhuanming">武皎</span>問<span class="zhuanming">忠禪師</span>「中道」義。問：「有無雙遣，中道〔亦亡〕。」如是<a class="zhuhao" href="#274" id="271">〔一〕</a>問經五六十度。<span class="zhuanming">忠禪師</span>答云：「是空。」又問：「空更有是勿在<a class="zhuhao" href="#275" id="272">〔二〕</a>？」答曰：「想非想<a class="zhuhao" href="#276" id="273">〔三〕</a>，更有俱生識。」是以<span class="zhuanming">忠禪師</span>作如是答。<span class="zhuanming">武皎</span>將此問問和上。</span> </p><p> <span>和上言：「<span class="zhuanming">武八郎</span>從三月至十月唯問此一義。<span class="zhuanming">會</span>今説此義，與<span class="zhuanming">忠禪師</span>有别。」</span> </p><p> <span><span class="zhuanming">武皎</span>曰：「云何得差别？」</span> </p><p> <span>答曰：「有無雙遣中道〔亦〕亡者，即是無念。無念即是一念。一念即是一切智。一切智即是甚深般</span> <span class="font12 xiao">（原作『波』）</span> <span>若波羅蜜。般</span> <span class="font12 xiao">（原作『波』）</span> <span>若波羅蜜即是如來禪。是故經云：佛言：善男子，汝以何等觀如來乎？<span class="zhuanming">維摩詰</span>言：如自觀身實相，觀佛亦然。我觀如來，前際不來，後際不去，今既無住，以無住故，即如來禪。如來禪者，即是第一義空。第一義空，爲如此也。菩薩摩訶薩，如是思惟觀察，上上昇進自覺聖智。」</span> </p>註          <p> <span class="font12 xiao"><a class="zhuhao" href="#271" id="274">〔一〕</a>原本「如是」作「又」。校註：「恐衍」。據<span class="zhuanming">胡</span>本改。</span> </p><i class="pageTag" onclick="viewPic('ZSK00268-001-L00098','1381566',this);" style="cursor:pointer;"> <span class="song">P98</span></i><p> <span class="font12 xiao"><a class="zhuhao" href="#272" id="275">〔二〕</a><span class="zhuanming">胡</span>本此句作：「空便有是没物？」</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#273" id="276">〔三〕</a><span class="zhuanming">胡</span>本此句作「相非相」。</span> </p><p> <span>〔四三〕<span class="zhuanming">洛陽縣</span>令<span class="zhuanming">徐鍔</span>問曰：「一切諸佛及諸佛阿耨多羅三藐三菩提法，皆從此經出。未審佛先，未審法先？若佛先，即稟何教而成道？若是法先者，法即是何人説？」</span> </p><p> <span>答曰：「若論文字，佛先法後。若論寂滅法中，法即先佛後。又明經義，經云諸佛之師，所謂法也。以法常故，諸佛亦常。佛稟何教而成道者，經所説：衆生有無師</span> <span class="font12 xiao">（原作『法』）</span> <span>智，有自然智。衆生承自然智，任運修習，謂寂滅法，得成於佛。佛即遂將此法，轉教化衆生。衆生承佛教修習，得成正覺。」</span> </p><p> <span>〔四四〕<span class="zhuanming">南陽</span>太守<span class="zhuanming">王弼</span>問<a class="zhuhao" href="#279" id="277">〔一〕</a>「<span class="shuming">楞伽經</span>云生住異滅義」。</span> </p><p> <span>答曰：「此義有二種。」</span> </p><p> <span>又問：「若爲是二種？」</span> </p><p> <span>答曰：「人受胎之時名之爲生。長至三十，名之爲住。髮白而皺，名之曰異。無常到來，名之爲滅。又如穀子初含其牙，即是生義。即生已即住，是爲住義。生既即異於未生時，是爲異義。即生已含滅，是爲滅義。菩薩摩訶薩，發般若波羅蜜心，即具此四相義。」</span> </p><p> <span>又問：「禪師爲是説通，爲是宗通？」</span> </p><i class="pageTag" onclick="viewPic('ZSK00268-001-L00099','1381566',this);" style="cursor:pointer;"> <span class="song">P99</span></i><p> <span>答：「今所説者，説亦通，宗亦通。」</span> </p><p> <span>又問：「若爲是説通，若爲是宗通？」</span> </p><p> <span>答：「口説菩提，心無住處。口説湼槃，心有生滅<a class="zhuhao" href="#280" id="278">〔二〕</a>。口説解脱，心有繫縛</span> <span class="font12 xiao">（八字原作『口説心解脱無繫縳』）。</span> <span>即是説通，宗不通。」</span> </p><p> <span>又問曰：「若爲宗通？」</span> </p><p> <span>答曰：「但了本自性空寂，更不復起觀，即是宗通。」</span> </p><p> <span>又問曰：「正説之時，豈不是生滅否？」</span> </p><p> <span>答：「經云：善能分别法諸相，於第一義而不動。」</span> </p>註          <p> <span class="font12 xiao"><a class="zhuhao" href="#277" id="279">〔一〕</a>「問」下原有「曰」字，據<span class="zhuanming">胡</span>本删。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#278" id="280">〔二〕</a>此句原作「心唯寂滅」，於意欠妥，據<span class="zhuanming">胡</span>本改。</span> </p><p> <span>〔四五〕<span class="zhuanming">揚州</span>長史<span class="zhuanming">王怡</span>問曰：「佛性既在衆生心中，若死去入地獄之時，其佛性爲復入不入？」</span> </p><p> <span>答曰：「身是妄身，造地獄業，亦是妄造。」</span> </p><p> <span>問曰：「既是妄造，其入者何入？」</span> </p><i class="pageTag" onclick="viewPic('ZSK00268-001-L00100','1381566',this);" style="cursor:pointer;"> <span class="song">P100</span></i><p> <span>答曰：「入者是妄入。」</span> </p><p> <span>問：「既是妄入，性在何處？」</span> </p><p> <span>答曰：「性不離妄。」</span> </p><p> <span>〔問：〕「即應同入否？」</span> </p><p> <span>答：「雖同入而無受。」</span> </p><p> <span>問：「既不離妄，何故得有入無受？」</span> </p><p> <span>答曰：「臂如夢中被打，爲睡身不覺知。其佛性雖同入，而無所受。故知造罪是妄，地獄亦妄，二具是妄受妄。妄自迷真，性元無受<a class="zhuhao" href="#282" id="281">〔一〕</a>。」</span> </p>註          <p> <span class="font12 xiao"><a class="zhuhao" href="#281" id="282">〔一〕</a>此段<span class="zhuanming">胡</span>本無。</span> </p><p> <span>〔四六〕<span class="zhuanming">志德法師</span>問：「生住異滅義若爲？」</span> </p><p> <span>答：「生住異滅者，正言一。以有一故即有四。無始無明依如來藏。故一念微細生時，遍一切處。六道衆生所造，不覺不知，無所不遍，亦不覺</span> <span class="font12 xiao">（原作『作』）</span> <span>不知從何所來，去至何所。即此衆生體有六道。何故如此？衆生亦念遍知六道苦樂。以曾受故知。假識即有生住去來。真識如如，都無去來生滅。猶<i class="pageTag" onclick="viewPic('ZSK00268-001-L00101','1381566',this);" style="cursor:pointer;"> <span class="song">P101</span></i>如人眼睡時，無明心遍一切處，覺時有其麁細，故遍不遍。如穀子初含其牙，即有生義。既生已，即住其生。住已，即異未生時。即生中已含滅義。此即生住異滅義<a class="zhuhao" href="#284" id="283">〔一〕</a>。」</span> </p>註          <p> <span class="font12 xiao"><a class="zhuhao" href="#283" id="284">〔一〕</a>此段<span class="zhuanming">胡</span>本無。</span> </p><p> <span>〔四七〕<span class="zhuanming">遠法師</span>問：「何者不盡有爲，何者不住無爲？」</span> </p><p> <span>答曰：「不盡有爲者，從初發心，至菩提樹成等正覺，直至雙林入般湼槃，於中一切善悉皆不捨，即不盡有爲。不住無爲者，修學空，不以空爲證；修學無作，不以無作爲證，即是不住無爲。坐念不起爲坐，見本性爲禪<a class="zhuhao" href="#286" id="285">〔一〕</a>。」</span> </p>註          <p> <span class="font12 xiao"><a class="zhuhao" href="#285" id="286">〔一〕</a>此段<span class="zhuanming">胡</span>本無。</span> </p><p> <span>〔四八〕<span class="zhuanming">遠法師</span>曰：「禪師修何法，行何</span> <span class="font12 xiao">（原作『可』）</span> <span>行？」</span> </p><p> <span>和上答言：「修般若波羅蜜法，行般若波羅蜜行。」</span> </p><i class="pageTag" onclick="viewPic('ZSK00268-001-L00102','1381566',this);" style="cursor:pointer;"> <span class="song">P102</span></i><p> <span><span class="zhuanming">遠法師</span>問曰：「何故不修餘法，不行餘行？」</span> </p><p> <span>和上答曰：「修行般若波羅蜜者能攝一切法。行般若波羅蜜行，即是一切行之根本。是故金剛般若波羅蜜，最尊最勝最</span> <span class="font12 xiao">（原作『無』）</span> <span>第一，無生無滅無去來，一切諸佛從中出。</span> </p><p> <span>勝<span class="shuming">天王般若經</span>云：云何菩薩摩訶薩，學般若波羅蜜，通達甚深法界？〔……〕佛告勝天王言：『大王，即是如實。』『世尊，云何如實？』『大王，即不變異。』『世尊，云何不變異？』『大王，所謂如如。』『世尊，云何如如？』『大王，此可智知，非言能説。何以故，過諸文字。〔……〕無此無彼，離相無相，遠離思量，過覺觀境。是爲了達甚深法界』。發心畢竟二不别，如是二心先心難，自未得度先度他，是故我禮初發心菩薩。</span> </p><p> <span>〔<span class="shuming">金剛三昧經</span>云〕：解脱菩薩言：世尊，無生之心，有何取捨，住何法相？佛言：無生之心，不取不捨，住於不心。住於不法。</span> </p><p> <span>〔又云〕：心王菩薩言：尊者無生般若，於一切處無住，於一切處無離</span> <span class="font12 xiao">（原作『利』）。</span> <span>心無住處，無處住心。無住無心，心無生住，心即無生。尊者，心無生行，不可思議。</span> </p><p> <span>〔又云〕：心王菩薩言：如無生行，性相空寂，無見無聞，無得無失，無言無説，無知無相，無取無捨。云何取證</span> <span class="font12 xiao">（原作『説』）？</span> <span>若〔取〕證者</span> <span class="font12 xiao">（『者』下恐有脱字）</span> <span>即是諍論。無諍無論，乃無生行。</span> </p><p> <span>〔又云〕：千思萬慮，不益道理。〔從爲動亂，失本心王。若無思慮〕，則無生滅。如實不起，諸識安寂，流注不生，得法眼净</span> <span class="font12 xiao">（依經文作『五法净』），</span> <span>是謂大乘<a class="zhuhao" href="#288" id="287">〔一〕</a>。」</span> </p><i class="pageTag" onclick="viewPic('ZSK00268-001-L00103','1381566',this);" style="cursor:pointer;"> <span class="song">P103</span></i>註          <p> <span class="font12 xiao"><a class="zhuhao" href="#287" id="288">〔一〕</a>此段<span class="zhuanming">胡</span>本無。</span> </p><p> <span>〔四九〕<span class="zhuanming">遠法師</span>問曰：「禪師口稱<span class="zhuanming">達摩</span>宗旨，未審禪門有相傳付囑，以爲是説？」</span> </p><p> <span>答曰：「從上以來，具有相傳付囑。」</span> </p><p> <span>又問曰：「復經今幾代？」</span> </p><p> <span>答曰：「經今六代。請爲説六代大德是誰，並敍傳授所由<a class="zhuhao" href="#290" id="289">〔一〕</a>。」</span> </p>註          <p> <span class="font12 xiao"><a class="zhuhao" href="#289" id="290">〔一〕</a>此段<span class="zhuanming">胡</span>本無。以下原文取自<span class="zhuanming">鈴</span>木﹑<span class="zhuanming">公田</span>校訂<span class="shuming">荷澤神會禪師語録</span>，<span class="zhuanming">胡</span>本皆無。</span> </p><p> <span>〔五○〕第一代<span class="zhuanming">後魏</span><span class="zhuanming">嵩山</span><span class="zhuanming">少林寺</span>，有婆羅門僧，字<span class="zhuanming">菩提達摩</span>，是<span class="zhuanming">南天竺</span>國王之第三子。少小出家，悟最上乘，於諸三昧，證如來禪。附船泛海，遠涉潮來至<span class="zhuanming">漢</span>地，便遇<span class="zhuanming">慧可</span>。<span class="zhuanming">慧可</span>即隨<span class="zhuanming">達摩</span>至<span class="zhuanming">嵩山</span><span class="zhuanming">少林寺</span>，奉侍左右，於<span class="zhuanming">達摩堂</span>前立。其夜雪下，至<span class="zhuanming">慧可</span>腰，<span class="zhuanming">慧可</span>立不移處。大師見之，言曰：「汝爲何事在雪中立？」</span> </p><i class="pageTag" onclick="viewPic('ZSK00268-001-L00104','1381566',this);" style="cursor:pointer;"> <span class="song">P104</span></i><p> <span><span class="zhuanming">慧可</span>白大師曰：「和上西方遠來至此，意欲説法濟度於人。<span class="zhuanming">慧可</span>不憚損軀，志求勝法。伏願和上，大慈大悲，開<a class="zhuhao" href="#298" id="291">〔一〕</a>佛知見，救衆生之苦，拔衆生之難，即是所望也。</span> </p><p> <span><span class="zhuanming">達摩</span>大師言曰：「我見求法之人，咸不如此。」</span> </p><p> <span><span class="zhuanming">慧可</span>自取刀，自斷左膊，置<span class="zhuanming">達摩</span>前。<span class="zhuanming">達摩</span>可<span class="zhuanming">慧可</span>爲求勝法，棄命損軀，喻若<span class="zhuanming">雪山</span>捨身以求半偈。便言：「汝可。」在前先字<span class="zhuanming">神光</span>，因此立名，遂稱<span class="zhuanming">慧可</span>。<span class="zhuanming">達摩大師</span>，乃依<span class="shuming">金剛般若經</span>，説<span class="zhuanming">如來</span>知見，授與<span class="zhuanming">慧可</span>。授語以<a class="zhuhao" href="#299" id="292">〔二〕</a>爲法契；便傳袈裟，以爲法信，如佛授<span class="zhuanming">娑竭龍王</span>女記。大師云：「<span class="shuming">金剛經</span>一卷，直了成佛，汝等後人，依般若觀門修學，不爲一法，便是湼槃，不動身心，成無上道。」</span> </p><p> <span><span class="zhuanming">達摩大師</span>接引道俗經于六年，時有難起，六度被藥，五度食訖，皆掘地擿出。語<span class="zhuanming">慧可</span>曰：「我與<span class="zhuanming">漢</span>地緣盡，汝後亦不免此難，至第六代後，傳法者命如懸絲。汝等好住。」言畢遂遷化，葬在<span class="zhuanming">嵩山</span>。</span> </p><p> <span>于時有聘國使<span class="zhuanming">宋雲</span>於<span class="zhuanming">葱嶺</span>上，逢一胡僧，一脚著履，一脚跣<a class="zhuhao" href="#300" id="293">〔三〕</a>足，語使<span class="zhuanming">宋雲</span>曰：「汝<span class="zhuanming">漢</span>家天子，今日無常。」</span> </p><p> <span><span class="zhuanming">宋雲</span>聞之，深大驚愕，于時具記<a class="zhuhao" href="#301" id="294">〔四〕</a>日月。<span class="zhuanming">宋雲</span>遂問<span class="zhuanming">達摩大師</span>：「在<span class="zhuanming">漢</span>地行化，有信受者不？」</span> </p><p> <span><span class="zhuanming">達摩大師</span>云：「我後四十年外，有<span class="zhuanming">漢</span>地人，當弘我法。」</span> </p><p> <span><span class="zhuanming">宋雲</span>歸至朝廷<a class="zhuhao" href="#302" id="295">〔五〕</a>見帝，帝早已崩。遂取所逢胡僧記日月驗之，更無差别。<span class="zhuanming">宋雲</span>乃向朝廷<a class="zhuhao" href="#303" id="296">〔六〕</a>諸百官説。于時朝廷<a class="zhuhao" href="#304" id="297">〔七〕</a>亦有<span class="zhuanming">達摩</span>門徒數十人，相謂曰：「豈不是我和上不？」遂相共發墓開棺，不見法身，唯見棺中一隻履在。舉國始知是聖人。其履今見在<span class="zhuanming">少林寺</span>供養。<span class="zhuanming">梁武帝</span>造碑文，見在<span class="zhuanming">少林寺</span>。</span> </p><i class="pageTag" onclick="viewPic('ZSK00268-001-L00105','1381566',this);" style="cursor:pointer;"> <span class="song">P105</span></i>註          <p> <span class="font12 xiao"><a class="zhuhao" href="#291" id="298">〔一〕</a>原本「開」作「聞」，校註：「『聞』當作『開』。」據改。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#292" id="299">〔二〕</a>原本「授語以」作「<span class="zhuanming">慧可</span>授語已」。參上下句，「慧可」當衍，改「已」爲「以」。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#293" id="300">〔三〕</a>原本「跣」作「跪」，校註：「『跪』當作『跣』。」據改。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#294" id="301">〔四〕</a>原本「記」作「見」，校註：「『見』恐當作『記』。」據改。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#295" id="302">〔五〕</a><a class="zhuhao" href="#296" id="303">〔六〕</a><a class="zhuhao" href="#297" id="304">〔七〕</a>原本「廷」皆作「庭」字。</span> </p><p> <span>〔五一〕第二代<span class="zhuanming">北齊</span><span class="zhuanming">可禪師</span>，承<span class="zhuanming">達摩大師</span>後。俗姓<span class="zhuanming">周</span>，<span class="zhuanming">武牢</span>人<a class="zhuhao" href="#311" id="305">〔一〕</a>也。時年四十，奉事<span class="zhuanming">達摩</span><a class="zhuhao" href="#312" id="306">〔二〕</a>。經于九年，聞説<span class="shuming">金剛般若波羅經</span>，言下證「如來實無有法即佛，菩提離一切法，是名諸佛」。得授記已，值<span class="zhuanming">周武帝</span>滅佛法。遂隱居<span class="zhuanming">舒州</span><span class="zhuanming">峴山</span>。<span class="zhuanming">達摩</span>滅後，經四十年外，重開法門，接引羣品。于時<span class="zhuanming">璨禪師</span>奉事，首末經六年。師依<a class="zhuhao" href="#313" id="307">〔三〕</a><span class="shuming">金剛經</span>説<span class="zhuanming">如來</span>知見，言下便悟：「受持讀誦此經，即爲<span class="zhuanming">如來</span>知見」<a class="zhuhao" href="#314" id="308">〔四〕</a>。密授<a class="zhuhao" href="#315" id="309">〔五〕</a>默語，以爲法契；便傳袈裟，以爲法信，即如<span class="zhuanming">文殊師利</span>授<span class="zhuanming">善財</span>記。<span class="zhuanming">可大師</span>謂<span class="zhuanming">璨</span>曰：「吾歸<span class="zhuanming">鄴都</span>還債。」</span> </p><p> <span>遂從<span class="zhuanming">峴山</span>至<span class="zhuanming">鄴都</span>説法，或於市肆<a class="zhuhao" href="#316" id="310">〔六〕</a>街巷，不恒其所。道俗歸仰，不可勝數。經一十年，時有災難，競起扇亂，遞相誹謗，爲妖邪壞亂佛法。遂經<span class="zhuanming">成安縣</span>令<span class="zhuanming">翟仲偘</span>，其人不委所由，乃打煞<span class="zhuanming">慧可</span>。死經一宿重活，又被毒藥而終。<span class="zhuanming">楊楞伽</span><span class="shuming">鄴都故事</span>，第十卷具説。</span> </p><i class="pageTag" onclick="viewPic('ZSK00268-001-L00106','1381566',this);" style="cursor:pointer;"> <span class="song">P106</span></i>註          <p> <span class="font12 xiao"><a class="zhuhao" href="#305" id="311">〔一〕</a>原本作「<span class="zhuanming">武漢</span>人」，<span class="shuming">南宗定是非論</span>作「<span class="zhuanming">武牢</span>人」。<span class="zhuanming">胡適</span>校註：「<span class="zhuanming">武牢</span>即<span class="zhuanming">虎牢</span>。<span class="zhuanming">唐朝</span>人避諱，改『虎』作『武』。」正確。<span class="shuming">續高僧傳</span>卷本傳也作「<span class="zhuanming">虎牢</span>人」。據改。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#306" id="312">〔二〕</a>原本「摩」作「磨」。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#307" id="313">〔三〕</a>原本「師依」作「經依」，校註：「『經依』之『經』字恐當作『師』。」下面同類句皆作「師」。據改。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#308" id="314">〔四〕</a>原本下有「言下便悟受持讀誦此經即爲<span class="zhuanming">如來</span>」十四字，校註：「……十四字重復，當削。」據删。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#309" id="315">〔五〕</a>原本「授」作「受」，參其它各段改。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#310" id="316">〔六〕</a>原本「肆」作「四」。</span> </p><p> <span>〔五二〕第三代<span class="zhuanming">隨朝</span><span class="zhuanming">璨禪師</span>，承<span class="zhuanming">可大師</span>後。不得姓名，亦不知何許人也。得師授記。避難故，佯狂市肆<a class="zhuhao" href="#321" id="317">〔一〕</a>，託疾山林，乃隱居<span class="zhuanming">舒州</span><span class="zhuanming">司空山</span>。于時<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<span class="zhuanming">如來</span>知見。言下便證「實無有衆生得滅度者」。授默語以<a class="zhuhao" href="#322" id="318">〔二〕</a>爲法契；便傳袈裟，以<a class="zhuhao" href="#323" id="319">〔三〕</a>爲法信，如明月寳珠出於大海。<span class="zhuanming">璨大師</span>與<span class="zhuanming">寳月禪師</span>及<span class="zhuanming">定公</span>同往<span class="zhuanming">羅浮山</span>。于時<span class="zhuanming">信禪師</span>亦欲隨<span class="zhuanming">璨大師</span>。<span class="zhuanming">璨大師</span>言曰：「汝不須去，後當大有弘益。」</span> </p><p> <span><span class="zhuanming">璨大師</span>至<span class="zhuanming">羅浮山</span>，三年却歸至<span class="zhuanming">峴山</span>。所經住處，唱言：「汝等諸人，施我齋糧<a class="zhuhao" href="#324" id="320">〔四〕</a>。」道俗咸盡歸依，無不施者。安置齋，人食訖，於齋場中有一大樹，其時於樹下立，合掌而終。葬在<span class="zhuanming">山谷寺</span>後。寺内有碑<i class="pageTag" onclick="viewPic('ZSK00268-001-L00107','1381566',this);" style="cursor:pointer;"> <span class="song">P107</span></i>銘形像，今見供養。</span> </p>註          <p> <span class="font12 xiao"><a class="zhuhao" href="#317" id="321">〔一〕</a>原本「肆」作「四」。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#318" id="322">〔二〕</a>原本「以」作「已」，參各段意改。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#319" id="323">〔三〕</a>原本「以」作「已」。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#320" id="324">〔四〕</a>原本「糧」下有「食訖」二字，校註：「『食訖』二字恐衍。」據删。</span> </p><p> <span>〔五三〕第四代<span class="zhuanming">唐朝</span><span class="zhuanming">信禪師</span>，承<span class="zhuanming">璨大師</span>後。俗姓<span class="zhuanming">司馬</span>，<span class="zhuanming">河内</span>人也。得囑已，遂往<span class="zhuanming">吉州</span>，遇狂賊圍城，經百餘日，井泉皆枯。<span class="zhuanming">信禪師</span>從外入城，勸誘道俗，念摩訶般若波羅蜜。其時遂得狂寇退散，井泉泛溢，其城獲全。便逢度人，<span class="zhuanming">吉州</span>得度。乃來至<span class="zhuanming">廬<a class="zhuhao" href="#329" id="325">〔一〕</a>山</span>峯頂上，望見<span class="zhuanming">蘄州</span><span class="zhuanming">黄梅</span><span class="zhuanming">破頭山</span>上有紫雲，遂居此山，便改爲<span class="zhuanming">雙峯山</span>。</span> </p><p> <span>于時<span class="zhuanming">忍禪師</span>，年七嵗奉事，經餘三十年。依<span class="shuming">金剛經</span>説<span class="zhuanming">如來</span>知見。言下便證最上乘法，悟寂滅。<span class="zhuanming">忍</span>默受語</span> <span class="font12 xiao">（『默受語』恐當作『受默語』），</span> <span>以<a class="zhuhao" href="#330" id="326">〔二〕</a>爲法契；便傳袈裟，以爲法信，如<span class="zhuanming">雪山童子</span>得全如意珠。<span class="zhuanming">信大師</span>重開法門，接引羣品，四方龍象<a class="zhuhao" href="#331" id="327">〔三〕</a>，盡美歸依。經餘三十年，至<span class="zhuanming">永徽</span>二年八月，忽命弟子<span class="zhuanming">元一</span>，遣於山側造龕一所，至閏九月四日，問龕成未，報已成訖。遂至龕所，看見成就，歸至房，奄然遷化。大師春秋七<i class="pageTag" onclick="viewPic('ZSK00268-001-L00108','1381566',this);" style="cursor:pointer;"> <span class="song">P108</span></i>十有二。是日大地震動，日月無光，林木萎悴<a class="zhuhao" href="#332" id="328">〔四〕</a>。葬經半年，龕無故自開，至今不閉。<span class="zhuanming">杜正倫</span>造碑文，其碑見在山中。</span> </p>註          <p> <span class="font12 xiao"><a class="zhuhao" href="#325" id="329">〔一〕</a>原本「廬」作「盧」。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#326" id="330">〔二〕</a>原本「以」作「已」。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#327" id="331">〔三〕</a>原本「象」作「像」。校註：「『像』當作『象』。」據改。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#328" id="332">〔四〕</a>原本「悴」作「捽」，校註：「『捽』當作『悴』。」據改。</span> </p><p> <span>〔五四〕第五代<span class="zhuanming">唐朝</span><span class="zhuanming">忍禪師</span>，承<span class="zhuanming">信大師</span>後。俗姓<span class="zhuanming">周</span>，<span class="zhuanming">黄梅</span>人也。得師授記已<a class="zhuhao" href="#336" id="333">〔一〕</a>，遂居<span class="zhuanming">馮墓山</span>。在<span class="zhuanming">雙峯山</span>東，時人號「<span class="zhuanming">東山</span>法門」是也。</span> </p><p> <span>于時<span class="zhuanming">能禪師</span>。奉事經八箇月。師依<span class="shuming">金剛經</span>，説<span class="zhuanming">如來</span>知見，言下便<a class="zhuhao" href="#337" id="334">〔二〕</a>證「若此心有住，則爲非住」。密授默語，以爲法契；便傳袈裟，以爲法信，猶如<span class="zhuanming">釋迦牟尼</span>授<span class="zhuanming">彌勒</span>記。</span> </p><p> <span><span class="zhuanming">忍大師</span>開法經三十年，接引道俗，四方歸仰，奔湊如雲，至<span class="zhuanming">上</span>元〔二〕年<a class="zhuhao" href="#338" id="335">〔三〕</a>，大師春秋七十有四。其年二月十一日，奄然坐化。是日，山崩地動，雲霧蔽於日月。<span class="zhuanming">閭丘均</span>造碑文，其碑見在<span class="zhuanming">黄梅</span>。</span> </p><i class="pageTag" onclick="viewPic('ZSK00268-001-L00109','1381566',this);" style="cursor:pointer;"> <span class="song">P109</span></i>註          <p> <span class="font12 xiao"><a class="zhuhao" href="#333" id="336">〔一〕</a>原本「已」作「以」。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#334" id="337">〔二〕</a>原本「便」作「不」。校註：「『不』當作『便』。」前面類句皆作「便」。據改。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#335" id="338">〔三〕</a>原本無「二」字，校註：「『元』下恐脱『元』字。」<span class="shuming">舊唐書</span>卷一九一作<span class="zhuanming">咸亨</span>五年卒，<span class="shuming">楞伽師資記</span>同。此年八月改元「上元」，故<span class="zhuanming">弘忍</span>卒時二月仍屬<span class="zhuanming">咸亨</span>五年。<span class="shuming">宋高僧傳</span>卷八﹑<span class="shuming">傳法寳紀</span>皆作「<span class="zhuanming">上元</span>二年」，今從之。</span> </p><p> <span>〔五五〕第六代<span class="zhuanming">唐朝</span><span class="zhuanming">能禪師</span>，承<span class="zhuanming">忍大師</span>後。俗姓<span class="zhuanming">盧</span>，先祖<span class="zhuanming">范陽</span>人也。因父官<span class="zhuanming">嶺</span>外，便居<span class="zhuanming">新州</span>。年廿二，<span class="zhuanming">東山</span>禮拜<span class="zhuanming">忍大師</span>。<span class="zhuanming">忍大師</span>謂曰：「汝是何處人也，何故禮拜我？擬欲求何物？」</span> </p><p> <span><span class="zhuanming">能禪師</span>答曰：「弟子從<span class="zhuanming">嶺南</span><span class="zhuanming">新山</span>，故來頂禮，唯求作佛，更不求餘物。」</span> </p><p> <span><span class="zhuanming">忍大師</span>謂曰：「汝是<span class="zhuanming">嶺南</span>獦獠，若爲堪作佛？」</span> </p><p> <span><span class="zhuanming">能禪師</span>言：「獦獠佛性，與和上佛性，有何差别？」</span> </p><p> <span><span class="zhuanming">忍大師</span>深奇<a class="zhuhao" href="#345" id="339">〔一〕</a>其言，更欲共語，爲諸人在左右，遂發遣，令隨衆作務。遂即爲衆踏碓。經八箇月，<span class="zhuanming">忍大師</span>於衆中尋覓，至碓上見共語，見知真了見性，遂至夜間，密唤來房内，三日三夜共語，了知證<span class="zhuanming">如來</span>知見，更無疑滯，既付囑已，便謂曰：「汝緣在<span class="zhuanming">嶺南</span>，即須急去，衆人<a class="zhuhao" href="#346" id="340">〔二〕</a>知見，必是害汝。」</span> </p><p> <span><span class="zhuanming">能禪師</span>曰：「和上，若爲得去？」</span> </p><i class="pageTag" onclick="viewPic('ZSK00268-001-L00110','1381566',this);" style="cursor:pointer;"> <span class="song">P110</span></i><p> <span><span class="zhuanming">忍大師</span>謂曰：「我自送汝。」</span> </p><p> <span>其夜遂至<span class="zhuanming">九江驛</span>，當時得船渡<span class="zhuanming">江</span>。大師看過<span class="zhuanming">江</span>，當夜却歸至本山，衆人並不知覺。去後經三日，<span class="zhuanming">忍大師</span>言曰：「徒衆將散，此間山中無佛法。佛法流過<span class="zhuanming">嶺南</span>訖。」</span> </p><p> <span>衆人見大師此言，咸共驚愕不已，兩兩相顧無色。乃相謂曰：「<span class="zhuanming">嶺南</span>有誰？」遞相借問。衆中有<span class="zhuanming">潞<a class="zhuhao" href="#347" id="341">〔三〕</a>州</span><span class="zhuanming">法如</span>云言</span> <span class="font12 xiao">（『云言』疑誤倒。）：</span> <span>「此少<span class="zhuanming">慧能</span>在此。」各遂尋趂。</span> </p><p> <span>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>，久久在大師下，不能契悟。即大師此言，當即曉夜倍程<a class="zhuhao" href="#348" id="342">〔四〕</a>奔趂，至<span class="zhuanming">大庾嶺</span>上相見。<span class="zhuanming">能禪師</span>怕急，恐畏身命不存，所將袈裟過與<span class="zhuanming">慧明</span>。<span class="zhuanming">慧明禪師</span>謂曰：「我本來不爲袈裟來。大師發遣之日，有命言教，願爲我解説。」<span class="zhuanming">能禪師</span>具説正法</span> <span class="font12 xiao">（『正法』恐當作『心法』）。</span> <span><span class="zhuanming">明禪師</span>聞説心法已，合掌頂禮，遂遣急過<span class="zhuanming">嶺</span>。以後大有人來相趂。</span> </p><p> <span><span class="zhuanming">能禪師</span>過嶺至<span class="zhuanming">韶州</span>居<span class="zhuanming">漕溪</span>，來住四十年，依<span class="shuming">金剛經</span>重開<span class="zhuanming">如來</span>知見。四方道俗，雲奔雨至。猶如月輪，處於虚空，頓照一切色像；亦如秋十五夜月，一切衆生，莫不瞻覩。至<span class="zhuanming">景雲</span>二年，忽命弟子<span class="zhuanming">玄楷</span>﹑<span class="zhuanming">智本</span>，遣於<span class="zhuanming">新州</span><span class="zhuanming">龍山</span>故宅，建塔一所。至<span class="zhuanming">先天</span>元年九月，從<span class="zhuanming">漕溪</span>歸至<span class="zhuanming">新州</span>。至<span class="zhuanming">先天</span>二年八月三日，忽告門徒曰：「吾當大行矣。」</span> </p><p> <span>弟子僧<span class="zhuanming">法海</span>問曰：「和上<a class="zhuhao" href="#349" id="343">〔五〕</a>，以後有相承者否？有此衣，何故不傳？」</span> </p><p> <span>和上謂曰：「汝今莫問，以後難起極盛，我緣此袈裟，幾失身命。汝欲得知時，我滅度後四十年外，竪立宗者即是。」其夜奄然坐化。大師春秋七十有六。是日山崩地動，日月無光，風雲失色，林木變白。<i class="pageTag" onclick="viewPic('ZSK00268-001-L00111','1381566',this);" style="cursor:pointer;"> <span class="song">P111</span></i>别有異香氲氲，經停數日。<span class="zhuanming">漕溪</span>溝澗斷流，泉池枯竭，經餘三日。</span> </p><p> <span>其年於<span class="zhuanming">新州</span><span class="zhuanming">國恩寺</span>，迎和上神座，十一月，葬於<span class="zhuanming">漕溪</span>。是日，百鳥悲鳴，蟲獸哮吼。其龍龕前，有白光出現，直上衝天，三日始前頭散。殿中丞<span class="zhuanming">韋據</span>造碑文。至<span class="zhuanming">開元</span>七年，被人磨改，别造文報鎸，略叙六代師資相授及傳袈裟所由<a class="zhuhao" href="#350" id="344">〔六〕</a>。其碑今見在<span class="zhuanming">漕溪</span>。</span> </p><p> <span>門徒問曰：「未審法在衣上，即以將衣以爲傳法？」</span> </p><p> <span>大師謂曰：「法雖不在衣上，以表代代相承，以傳衣爲信。今佛法者，得有稟承。學道者，得知宗旨，不錯不謬故。況<span class="zhuanming">釋迦如來</span>金蘭袈裟，見在<span class="zhuanming">鷄足山</span>。<span class="zhuanming">迦葉</span>今見持著此袈裟，專待<span class="zhuanming">彌勒</span>出世，分付此衣。是以表<span class="zhuanming">釋迦</span>如來傳衣爲信。我六代祖師，亦復如是。我今能了如來性，<span class="zhuanming">如來</span>今在我身中。我與<span class="zhuanming">如來</span>無差别，<span class="zhuanming">如來</span>即是我真如。」</span> </p>註          <p> <span class="font12 xiao"><a class="zhuhao" href="#339" id="345">〔一〕</a>原本「奇」作「寄」，<span class="zhuanming">鈴木</span>校註：「『寄』當作『奇』。」據改。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#340" id="346">〔二〕</a>原本「衆人」作「衆生」，校註：「『衆生』，當作『衆人』。」下面有「衆人並不知覺」句。據改。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#341" id="347">〔三〕</a>原本「潞」作「路」，參<span class="shuming">楞伽師資記</span>「<span class="zhuanming">潞州</span>法如」句改。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#342" id="348">〔四〕</a>原本「程」作「呈」，校註：「『呈』當作『程』。」據改。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#343" id="349">〔五〕</a>原「和上」下有「曰」字，校註：「『曰』字恐衍。」據删。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#344" id="350">〔六〕</a><span class="shuming">南宗定是非論</span>曰：「（<span class="zhuanming">普寂</span>）又使門徒<span class="zhuanming">武平一</span>等磨却<span class="shuming">韶州大德碑銘</span>，别造文報，鎸向<span class="zhuanming">能禪師</span>碑，上立<span class="zhuanming">秀禪師</span>爲第六代，師資相授及<i class="pageTag" onclick="viewPic('ZSK00268-001-L00112','1381566',this);" style="cursor:pointer;"> <span class="song">P112</span></i>傳袈裟所由。」</span> </p><p> <span>〔五六〕大乘頓教頌</span> <span class="font12 xiao">并序</span> </p><p> <span>叙曰：入法界者了乎心，達本源者見乎性。性净則法身自現，心如則道體斯存。天地不能變其常，幽明不能易其理。粤有無明郎主，貪愛魔王，假虚空以成因，藴塵勞而成業。是以<span class="zhuanming">能仁</span><a class="zhuhao" href="#357" id="351">〔一〕</a>利物，妙力無邊，演八萬四千之教端，闡三十七道之法要，故有摳迷悟頓漸細指歸</span> <span class="font12 xiao">（『細』之上下，恐有脱文。又按『摳』，疑當移在『細』下）。</span> <span>悟之乃煩惱即菩提，迷之則北轅而適楚。其漸也，積僧祇之劫數，猶處輪廻；其頓也，如屈身之臂頃，旋登妙覺。由此高礭，遠則遠焉，誰其弘之。</span> </p><p> <span>則我<span class="zhuanming">荷澤和上</span>，天生而智者。德與道合，願將并年</span> <span class="font12 xiao">（此句可疑。恐當作『顧將并年』）<a class="zhuhao" href="#358" id="352">〔二〕</a>，</span> <span>在幼稚科，遊方訪道，所遇諸山大德，問以湼槃本寂之義，皆久而不對，心甚異之。詣<span class="zhuanming">嶺南</span>，復遇<span class="zhuanming">漕溪尊者</span>，作禮未訖，已悟師言，無住之本，自慈而德</span> <span class="font12 xiao">（『德』恐當作『得』）。</span> <span>尊者以爲：寄金惟少，償珠在勳。付心契於一人，傳法燈<a class="zhuhao" href="#359" id="353">〔三〕</a>於六祖。于以慈悲心廣，汲引情深。昔年九歲，已發弘願：我若悟解，誓當顯説。今來傳授，遂過先心。明示醉人之珠，頓開貧女之藏。墮疑網者，斷之以慧劍；溺迷津者，濟之以智舟。廣本深源，咸令悟入。明四行以示教，弘五忍以利喜。不乾於祖者，斯之謂歟？</span> </p><p> <span>然則心有生滅，法無去來。無念則境慮不生，無作則攀緣自息。或始覺以滅妄，或本覺以證真。其解脱在於一瞬，離循環於三界。雖長者子之奉蓋，龍王女之獻珠，比<a class="zhuhao" href="#360" id="354">〔四〕</a>之於此，復速於彼。所謂不動<i class="pageTag" onclick="viewPic('ZSK00268-001-L00113','1381566',this);" style="cursor:pointer;"> <span class="song">P113</span></i>意念而超彼岸，不捨死生而證泥<a class="zhuhao" href="#361" id="355">〔五〕</a>洹。繫頓悟之致，何遠之有？<span class="zhuanming">釋</span>門之妙，咸在兹乎！於是省閣簪裾，里閈耆耋，得無所得，聞所未聞。疑<span class="zhuanming">達摩</span>之再生，謂優曇之一現。頌聲騰於遠邇，法喜妙於康莊。醫王大寳，自然而至。</span> </p><p> <span>弟子昧道懵學，幸承奥義。昔登迂路，行咫尺而千里。今蒙直指，覽荒裏於寸眸。翰墨<a class="zhuhao" href="#362" id="356">〔六〕</a>不足以書懷，軀命寧堪以酬德。輒申短頌發明，要亦猶培塿助蓬瀛之峻，畎澮增渤澥之深。吾儕學者，庶斯達矣。</span> </p><p> <span>杳冥道精，清净法性。</span> </p><p> <span>了達虚妄，堅修戒定。</span> </p><p> <span>奉戒伊何？識其本性。</span> </p><p> <span>修定伊何？無念自浄。</span> </p><p> <span>克懃慧用，方除法病。</span> </p><p> <span>虚鑒不疲，雰埃莫映。</span> </p><p> <span>朗如秋月，皎若明鏡。</span> </p><p> <span>不染六塵，便登八正。</span> </p><p> <span>大道好夷，而人好徑。</span> </p><p> <span>喜遇其宗，倍增欣慶。</span> </p><i class="pageTag" onclick="viewPic('ZSK00268-001-L00114','1381566',this);" style="cursor:pointer;"> <span class="song">P114</span></i><p> <span>稽首歸誠，　虔心展敬。</span> </p><p> <span>頓悟妙門，　於斯爲盛。</span> </p>註          <p> <span class="font12 xiao"><a class="zhuhao" href="#351" id="357">〔一〕</a>原本「仁」作「人」，校註：「『<span class="zhuanming">能人</span>』恐當作『<span class="zhuanming">能仁</span>』。」<span class="zhuanming">釋迦牟尼</span>意譯「<span class="zhuanming">能仁</span>」。據改。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#352" id="358">〔二〕</a>「并年」，或即「笄丱」之誤。「笄丱」意爲用簪束髮成兩角，謂初成年之時。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#353" id="359">〔三〕</a>原本「燈」作「登」，校註：「『登』，當作『燈』。』據改。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#354" id="360">〔四〕</a>原本「比」作「此」，從上下意看，當爲「比」之誤。據改。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#355" id="361">〔五〕</a>原本「泥」作「埿」。「泥洹」即「湼槃」之異譯。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#356" id="362">〔六〕</a>原本「墨」作「黑」，<span class="zhuanming">鈴木</span>校註：「『黑』當作『墨』。」據改。</span> </p><p> <span><span class="zhuanming">唐</span><span class="zhuanming">貞元</span>八年歲在未<a class="zhuhao" href="#366" id="363">〔一〕</a>，沙門<span class="zhuanming">寳珍</span>共判官<span class="zhuanming">趙秀<a class="zhuhao" href="#367" id="364">〔二〕</a>琳</span>，於<span class="zhuanming">北庭</span>奉<span class="zhuanming">張大夫</span>處分，令勘訖。其年冬十月廿十二日記。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">唐</span>癸巳年<a class="zhuhao" href="#368" id="365">〔三〕</a>十月廿三日比丘記</span> </p>註          <p> <span class="font12 xiao"><a class="zhuhao" href="#363" id="366">〔一〕</a><span class="zhuanming">唐德宗</span><span class="zhuanming">貞元</span>八年（七九二）歲不在未。七年辛未，八年壬申。</span> </p><i class="pageTag" onclick="viewPic('ZSK00268-001-L00115','1381566',this);" style="cursor:pointer;"> <span class="song">P115</span></i><p> <span class="font12 xiao"><a class="zhuhao" href="#364" id="367">〔二〕</a>原本「秀」作「看」，<span class="zhuanming">胡適</span><span class="shuming">神會和尚語録的第三個敦煌寫本</span>認爲應校作「秀」。今據改。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#365" id="368">〔三〕</a>當爲<span class="zhuanming">唐憲宗</span><span class="zhuanming">元和</span>八年（八一三）。此年歲在癸巳。</span> </p></div></div></div>
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附：荷澤大師顯宗記
<div class="wlghyzd_wzb_18"><div id="FCdiv1156356" key="1156356"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=494501">神會和尚禪話録</a> &gt; 正編 &gt; 頓悟無生般若頌 &gt; 附：荷澤大師顯宗記 </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="FCdiv1156357" key="1156357"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00268-001-L00052','494511',this);" style="cursor:pointer;"> <span class="song">P52</span></i><p class="font18" id="ZSK00268-001-BT0000014"><b>附：荷澤大師顯宗記</b></p><p> <span>無念爲宗，無作爲本。真空爲體，妙有爲用。夫真如無念，非想念而能知。實相無生，豈色心而能見。無念念者，即念真如。無生生者，即生實相。無住而住，常住湼槃。無行而行，即超彼岸。如如不動，動用無窮。念念無求，求本無念。菩提無得，浄五眼而了三身。般若無知，運六通而弘四智。是知即定無定，即慧無慧，即行無行。性等虚空，體同法界。六度自茲圓滿，道品於是無虧。是知我法體空，有無雙泯。心本無作，道常無念。無念無思，無求無得。不彼不此，不去不來。體悟三明，心通八解。功成十力，富有七珍。入不二門，獲一乘理。妙中之妙，即妙法身。天中之天，乃金剛慧。湛然常寂，應用無方。用而常空，空而常用。用而不有，即是真空。空而不無，便成妙有。妙有即摩訶般若，真空即清净湼槃。般若是湼槃之因，湼槃是般若之果。般若無見，能見湼槃。湼槃無生，能生般若。湼槃般若，名異體同，隨義立名，故云法無定相。湼槃能生般若，即名真佛法身。般若能建湼槃，故號如來知見。知即知心空寂，見即見性無生。知見分明，不一不異。故能動寂常妙，理事皆如如。即處處能通達，即理事無礙。六根不染，即定慧之功。六識不生，即如如之力。心如境謝，境滅心空。心境雙亡，體用不異。真如性净，慧鑒無窮。如水分千月，能見聞覺知。見聞覺知，而常空寂。空即無相，寂<i class="pageTag" onclick="viewPic('ZSK00268-001-L00053','494511',this);" style="cursor:pointer;"> <span class="song">P53</span></i>即無生。不被善惡所拘，不被静亂所攝。不厭生死，不樂湼槃，無不能無，有不能有。行住坐卧，心不動摇。一切時中，獲無所得。</span> </p><p> <span>三世諸佛。教旨如斯。即菩薩慈悲，遞相傳受。自世尊滅後，西天二十八祖，共傳無住之心。同説<span class="zhuanming">如來</span>知見。至於<span class="zhuanming">達磨</span>，屆此爲初，遞代相承，於今不絶。所傳秘教，要藉得人。如王髻珠，終不妄與。福德智慧，二種莊嚴。行解相應，方能建立。</span> </p><p> <span>衣爲法信，法是衣宗。唯指衣法相傳，更無别法。内傳心印，印契本心。外傳袈裟，將表宗旨。非衣不傳於法，非法不受於衣。衣是法信之衣，法是無生之法。無生即無虚妄，乃是空寂之心。知空寂而了法身，了法身而真解脱。</span> </p><p> <span>（載<span class="zhuanming">宋</span><span class="zhuanming">道原</span>編<span class="shuming">景德傳燈録</span>卷三十。此取自<span class="shuming">大正藏</span>第五十一卷）</span> </p></div></div></div>
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認爲主觀信仰與外在教化是達到解脱的兩個條件——「發菩提心」與「善知識指授」
<div class="wlghyzd_wzb_18"><div id="FCdiv1156360" key="1156360"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=494501">神會和尚禪話録</a> &gt; 研究 &gt; 神會及其禪法理論 &gt; 三、神會的禪法理論 &gt; 認爲主觀信仰與外在教化是達到解脱的兩個條件——「發菩提心」與「善知識指授」 </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="FCdiv1156361" key="1156361"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00268-001-L00207','494555',this);" style="cursor:pointer;"> <span class="song">P207</span></i><p class="font18" id="ZSK00268-001-BT0000113">認爲主觀信仰與外在教化是達到解脱的兩個條件——「發菩提心」與「善知識指授」</p><i class="pageTag" onclick="viewPic('ZSK00268-001-L00208','494555',this);" style="cursor:pointer;"> <span class="song">P208</span></i><p> <span>大乘佛教的任何派别，都強調信徒自己確立佛教信仰和從掌握佛法的法師（導師﹑學僧等）處接受傳法的重要性。<span class="zhuanming">神會</span>經常設壇場向信衆説法，同樣也強調這兩個方面，但有自己的特色。<span class="shuming">南陽和上頓教解脱直了性壇語</span>（簡稱<span class="shuming">壇語</span>）有這樣一段話：</span> </p><p> <span>云何正因正緣？知識（按，此指與會的信徒），發無上菩提心是正因；諸佛菩薩﹑真正善知識將無上菩提法投知識心，得究竟解脱是正緣，得相值遇爲難。</span> </p><p> <span>「因」爲内因，「緣」爲外部條件，「正因正緣」指達到覺悟所需要的真正原因和條件。所謂「發無上菩提心」，是表示要達到無上覺悟（成佛）的意願和决心。據大乘佛教的解脱論，菩薩修證成佛要經過漫長的歷程和由低到高的種種階位，其中最重要的階位有十層，此即「十地」，但在到達「十地」之前，必須經歷一個準備階段，而在這個準備階段，首先應「發心」，即發菩提心。<span class="zhuanming">神會</span>仍沿襲大乘佛教關於「發心」的基本含義，但同時增加新的内容。<span class="zhuanming">神會</span>要信徒「發無上菩提心」，所具有的特殊内容是：要堅定對所謂「無上菩提法」——南宗頓教禪法的主觀信仰，<span class="zhuanming">神會</span>自己則以「真正善知識」（善友或師）自任。意爲信徒發願需經過他的傳授指點，纔可達到覺悟。</span> </p><p> <span>從<span class="zhuanming">慧能</span>以來，雖主張自修自悟，但也強調外在師友應先給以教化，然後纔能領悟自有佛性，見性成佛。<span class="zhuanming">神會</span>繼承此説，認爲：</span> </p><p> <span>知識，自身中有佛性，未能了了見。何以故？喻如此處，各各思量家中住宅﹑衣服﹑卧具及一切等物，具知有，更不生疑。此名爲知，不名爲見。若行到宅中，見如上説之物，即名爲見，不名爲<i class="pageTag" onclick="viewPic('ZSK00268-001-L00209','494555',this);" style="cursor:pointer;"> <span class="song">P209</span></i>知。今所覺者，具依他説，知身中有佛性，未能了了見。</span> </p><p> <span>知識，一一身具有佛性。……一切衆生本來湼槃，無漏智性本自具足，何爲不見？今流浪生死，不得解脱，爲被煩惱覆故，不能得見。要因善知識指授，方乃得見，故即離流浪生死，使得解脱。（<span class="shuming">壇語</span>）</span> </p><p> <span>既強調主觀信仰，又強調外在教化的重要性，這無論對<span class="zhuanming">慧能</span>還是<span class="zhuanming">神會</span>，都是一種現實的態度。他們根據大乘佛教的佛性論的觀點，認爲一切衆生都有佛性，都可達到覺悟，即所謂「見性成佛」。但同時認爲，使衆生認識自己本有佛性，使佛性顯現，必須由師友（善知識）加以指點和教化。他們以「善知識」自任，積極宣傳自己的禪法主張。</span> </p><p> <span>在<span class="zhuanming">石井</span>本<span class="shuming">問答雜徵義</span>中有這樣兩段問答：</span> </p><p> <span><span class="zhuanming">蔣山</span><span class="zhuanming">義法師</span>問曰：一切衆生皆有真如佛性，及至中間，或有見者，或有不見者。云何有如是差别？</span> </p><p> <span>答曰：衆生雖有真如之性，亦如大摩尼（按，寳珠）之寳，雖含光性，若無人磨治，終不明净。差别之相亦復如是。一切衆生，不遇菩薩﹑善知識教令發心，終不能見。差别之相，亦復如是。</span> </p><p> <span>問曰：衆生本來自性清净，其煩惱從何而生？</span> </p><p> <span>答曰：煩惱與佛性，一時而有，若遇真正善知識指示，即能了性悟道。若不遇真正善知識，即造諸惡業，不能出離生死，故不得成佛。譬如金之與鑛，相依俱時，而不逢金師，只名金鑛，不得金<i class="pageTag" onclick="viewPic('ZSK00268-001-L00210','494555',this);" style="cursor:pointer;"> <span class="song">P210</span></i>用。若逢金師烹鍊，即得金用，如煩惱依性而住，如若了本性，煩惱自無。</span> </p><p> <span>「見」即「見性」，與「現性」同，意爲使衆生本有的佛性顯現，達到覺悟。如果説衆生皆有佛性，爲什麽有的可見性成佛，而有更多人却不見性，在生死煩惱中輪迴呢？這對衆多佛教徒來講是個現實問題。雖然從常識，從科學來講，所謂「佛性」﹑「湼槃」﹑「彼岸」﹑「成佛」等是屬於宗教的虚構，但對佛教徒來説，他們是真誠地相信確有其事的。在現實生活中有誰真正見到有成佛的人呢？<span class="zhuanming">神會</span>的回答，突出「真正善知識指示」的重要性。認爲衆生同時具有佛性與情欲煩惱，如果遇到菩薩﹑善知識給予指教，就可以見性（或「了性」）悟道，達到覺悟解脱，否則將繼續造惡業，在生死煩惱中輪迴。他擧寳珠﹑金鑛爲例，如無人磨治﹑無人冶鍊，寳珠不會發光，金鑛不會出金；衆生雖有佛性，若不經師友指教發心，本有的覺悟的可能性也變不成現實性。</span> </p><p> <span><span class="zhuanming">神會</span>的禪法思想上承<span class="zhuanming">慧能</span>，也以兩大理論爲支柱：一是<span class="shuming">大湼槃經</span>等經典所宣揚的佛性論，用以説明人人皆有佛性，皆可成佛，據此提倡「自悟」﹑「見性」之説；二是般若類經典宣傳的「諸法性空」﹑「無相」﹑「無住」﹑「無念」及真俗二諦﹑不二法門等思想，用以論證世界萬象及人們的世俗觀念和知識皆空「不可得」，據此提出頓教無念的禪法。<span class="zhuanming">神會</span>反復強調師友傳教的重要性是與他當時所處的時代背景有關。當時南宗禪法還傳播不久，影響範圍不大，以禪師自居而到處傳教者很多。<span class="zhuanming">神會</span>要擴大南宗的影響，就必須積極從事傳教活動，因此以「真正善知識」自許，向信徒宣傳南宗頓教禪法，讓他們相信自己本有佛性，只要信奉南宗禪法，就有可能見性成佛。</span> </p></div></div></div>
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以慧能的南宗爲正統的祖統説
<div class="wlghyzd_wzb_18"><div id="FCdiv1156364" key="1156364"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=494501">神會和尚禪話録</a> &gt; 研究 &gt; 神會及其禪法理論 &gt; 三、神會的禪法理論 &gt; 以慧能的南宗爲正統的祖統説 </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="FCdiv1156365" key="1156365"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00268-001-L00201','494554',this);" style="cursor:pointer;"> <span class="song">P201</span></i><p class="font18" id="ZSK00268-001-BT0000112">以慧能的南宗爲正統的祖統説</p><p> <span>前面已述，禪宗南北二宗盡管禪法不同，但都奉<span class="zhuanming">菩提達摩</span>爲初祖，直到五祖<span class="zhuanming">弘忍</span>爲止，二宗所奉祖師没有差别。南北二宗的傳承世系的分歧是在誰是直承<span class="zhuanming">弘忍</span>的第六祖上。北宗或尊<span class="zhuanming">法如</span>爲六祖，或以<span class="zhuanming">神秀</span>爲六祖；與<span class="zhuanming">神會</span>同時的<span class="zhuanming">普寂</span>在北方最有勢力，是尊<span class="zhuanming">神秀</span>爲六祖的，而他自己則以七祖自任。<span class="zhuanming">神會</span>對此堅决反對，所持理由十分簡單，無論是<span class="zhuanming">法如</span>還是<span class="zhuanming">神秀</span>都没有從<span class="zhuanming">弘忍</span>那裏得受祖傳袈裟，而<span class="zhuanming">慧能</span>得到這件袈裟，「從上相傳，一一皆與<span class="zhuanming">達摩</span>袈裟爲信」（<span class="shuming">南宗定是非論</span>。以下所引，凡不註明出處者，皆見此論），所以六祖應是<span class="zhuanming">慧能</span>，<span class="zhuanming">達摩</span>禪法正統應在南宗。</span> </p><p> <span>讓我們看看<span class="zhuanming">神會</span>是如何回答<span class="zhuanming">崇遠法師</span>的質問的：</span> </p><p> <span><span class="zhuanming">遠法師</span>問：禪師既口稱<span class="zhuanming">達摩</span>宗旨，未審此禪門者有相傳付囑，爲是得説只没説？</span> </p><p> <span>和上答：從上已來，具有相傳付囑。</span> </p><p> <span>又問：相傳付囑已來，經今幾代？</span> </p><i class="pageTag" onclick="viewPic('ZSK00268-001-L00202','494554',this);" style="cursor:pointer;"> <span class="song">P202</span></i><p> <span>和上答：經今六代。</span> </p><p> <span><span class="zhuanming">遠法師</span>言：請爲説六代大德是誰？並叙傳授所由。</span> </p><p> <span>和上答：<span class="zhuanming">後魏</span><span class="zhuanming">嵩山</span><span class="zhuanming">少林寺</span>有婆羅門僧，字<span class="zhuanming">菩提達摩</span>，是祖師。<span class="zhuanming">達摩</span>〔在〕<span class="zhuanming">嵩山</span>將袈裟付囑與<span class="zhuanming">可禪師</span>，<span class="zhuanming">北齊</span><span class="zhuanming">可禪師</span>在<span class="zhuanming">𡸣山</span>將袈裟付囑<span class="zhuanming">璨禪師</span>，<span class="zhuanming">隋朝</span><span class="zhuanming">璨禪師</span>在<span class="zhuanming">司空山</span>將袈裟付囑與<span class="zhuanming">信禪師</span>，<span class="zhuanming">唐朝</span><span class="zhuanming">信禪師</span>在<span class="zhuanming">雙峰山</span>將袈裟付囑與<span class="zhuanming">忍禪師</span>，<span class="zhuanming">唐朝</span><span class="zhuanming">忍禪師</span>在<span class="zhuanming">東山</span>將袈裟付囑與<span class="zhuanming">能禪師</span>。經今六代。内傳法契，以印證心；外傳袈裟，以定宗旨。從上相傳，一一皆與<span class="zhuanming">達摩</span>袈裟爲信。其袈裟今在<span class="zhuanming">韶州</span>，更不與人。餘物相傳者，即是謬言。又從上已來六代，一代只許一人，終無有二。縱有千萬學徒，亦只許一人承後。</span> </p><p> <span><span class="zhuanming">神會</span>明確表示，六代祖師前後傳承的東西有二：一是「内傳法契，以印證心」；二是「外傳袈裟，以定宗旨」。對此，讓我們引證<span class="shuming">南陽和尚問答雜徵義</span>後面的六代祖師傳略作解釋。</span> </p><p> <span><span class="zhuanming">達摩大師</span>，乃依<span class="shuming">金剛般若經</span>，説如來知見，授與<span class="zhuanming">慧可</span>。授語以爲法契；便傳袈裟，以爲法信。</span> </p><p> <span><span class="zhuanming">僧璨</span>師事<span class="zhuanming">慧可</span>，師依<span class="shuming">金剛經</span>説如來知見，言下便悟：「受持讀誦此經，即爲如來知見。」密授默語，以爲法契；便傳袈裟，以爲法信。</span> </p><p> <span><span class="zhuanming">道信</span>承<span class="zhuanming">僧璨</span>之後，師依<span class="shuming">金剛經</span>，説如來知見。言下便證：「實無有衆生得滅度者。」授默語以爲法契；便傳袈裟，以爲法信；</span> </p><p> <span><span class="zhuanming">弘忍</span>繼承<span class="zhuanming">道信</span>，<span class="zhuanming">道信</span>依<span class="shuming">金剛經</span>説如<span class="zhuanming">來</span>知見。言下便證最上乘法，悟寂滅。<span class="zhuanming">忍</span>默受語，以爲法<i class="pageTag" onclick="viewPic('ZSK00268-001-L00203','494554',this);" style="cursor:pointer;"> <span class="song">P203</span></i>契；便傳袈裟，以爲法信。</span> </p><p> <span><span class="zhuanming">慧能</span>上承<span class="zhuanming">弘忍</span>，師依<span class="shuming">金剛經</span>，説如來知見。言下便證：「若此心有住，則爲非住。」密授默語，以爲法契；便傳袈裟，以爲法信。</span> </p><p> <span>據此，所謂「法契」是祖師所傳授的「默語」。何爲「默語」，從字面意思看是以静默不語爲語。但有的地方又説是「授語以爲法契」，「默受語，以爲法契」，看來師徒間不是没有語言傳授，而是秘密傳授某些話語作爲法契。「法契」即受傳祖師禪法的證據，與後來所謂「心印」大概没有什麽差别。這種「法契」很可能是依據<span class="shuming">金剛經</span>或直接引自<span class="shuming">金剛經</span>提出的。所謂「袈裟」是指從<span class="zhuanming">達摩</span>以來歷代傳承的袈裟，或稱「法衣」，以此作爲傳承禪法的憑證，此即「法信」。認爲没有受傳袈裟者，不是<span class="zhuanming">達摩</span>禪法的真正繼承人。有此密傳法契和袈裟的人，纔是正統的祖師。強調歷代祖師只能有一個人，如同一個國家只能有一個國王那樣。</span> </p><p> <span>關於<span class="zhuanming">崇遠</span>，前面已介紹，是<span class="zhuanming">滑臺</span><span class="zhuanming">大雲寺</span>之僧，是名聞兩京，佛學淵博，又能言善辯的人。從他向<span class="zhuanming">神會</span>提的問題來看，他對北宗<span class="zhuanming">神秀</span>﹑<span class="zhuanming">普寂</span>充滿敬意，而且對北宗禪法也比較了解，雖稱「法師」而不稱「禪師」，但並不妨礙他是北宗僧人或是崇奉北宗禪法的學僧。從他與<span class="zhuanming">神會</span>辯論的實質内容來看，他是站在北宗的立場上，發揮北宗的理論觀點的。因此，我們把<span class="zhuanming">神會</span>與<span class="zhuanming">崇遠</span>的辯論説成是<span class="zhuanming">神會</span>與北宗僧人的辯論或與北宗的論戰是可以的。</span> </p><p> <span>禪宗的「祖統説」是關係到誰是嫡傳，誰爲正統的問題。北宗傳播的地方是<span class="zhuanming">達摩</span>禪法的發祥地，從<i class="pageTag" onclick="viewPic('ZSK00268-001-L00204','494554',this);" style="cursor:pointer;"> <span class="song">P204</span></i><span class="zhuanming">嵩山</span><span class="zhuanming">會善寺</span><span class="shuming">法如禪師行狀</span>之碑﹑<span class="zhuanming">張説</span><span class="shuming">大通禪師碑</span>以及<span class="shuming">楞伽師資記</span>﹑<span class="shuming">傳法寳紀</span>等的或以<span class="zhuanming">法如</span>繼<span class="zhuanming">弘忍</span>之後，或以<span class="zhuanming">神秀</span>繼<span class="zhuanming">弘忍</span>之後的記載來看，似乎對誰爲六祖的問題並不特别看重，也没有攻擊南宗<span class="zhuanming">慧能</span>。<span class="zhuanming">普寂</span>之時，北宗「勢力連天」（<span class="shuming">圓覺經大疏鈔</span>卷三之下）；<span class="zhuanming">唐中宗</span>詔敕：「宜令統領徒衆，宣揚<span class="zhuanming">釋</span>教。」（<span class="zhuanming">李邕</span><span class="shuming">大照禪師塔銘</span>）因而<span class="zhuanming">普寂</span>自認爲繼任禪門正統，以其師<span class="zhuanming">神秀</span>爲六祖，自許爲七祖，是可以理解的。<span class="zhuanming">普寂</span>與其門下持這種看法未必是有意針對南宗，或有意壓制南宗。<span class="zhuanming">慧能</span>在世時，他創立的南宗禪法流行區域只在東南一隅。他死之後，弟子分散到各地傳教，但南宗禪法還處於初期傳播階段。<span class="zhuanming">神會</span>進入北宗中心地帶傳播南宗禪法，批評北宗「師承是傍，法門是漸」，自然要引起與北宗的激烈矛盾。在北宗自己編的祖統説中從來没有提到「傳法袈裟」或「以<span class="zhuanming">達摩</span>袈裟爲信」的問題。南宗所説<span class="zhuanming">慧能</span>從<span class="zhuanming">弘忍</span>受傳禪法之時，曾得到祖傳袈裟，到底真實性如何，這裏不擬詳論。簡單地説，當初<span class="zhuanming">弘忍</span>在向<span class="zhuanming">慧能</span>傳法時，把自己的一領袈裟作爲紀念品贈給卽將回到南方的<span class="zhuanming">慧能</span>，是完全可能的。此後，<span class="zhuanming">慧能</span>或其弟子，把這領袈裟説成是「傳法袈裟」。據<span class="shuming">六祖壇經</span>﹑<span class="shuming">曹溪大師别傳</span>以及<span class="zhuanming">唐代</span>一些碑文，如<span class="zhuanming">王維</span><span class="shuming">六祖能禪師碑銘</span>﹑<span class="zhuanming">柳宗元</span><span class="shuming">賜諡大鑒禪師碑</span>（僅講<span class="zhuanming">慧能</span>「受信具」）﹑<span class="zhuanming">劉禹錫</span><span class="shuming">大鑒禪師碑</span>和<span class="shuming">佛衣銘</span>等，都講到<span class="zhuanming">慧能</span>從<span class="zhuanming">弘忍</span>受袈裟之事。<span class="zhuanming">神會</span>提出以是否繼承<span class="zhuanming">弘忍</span>所傳袈裟爲禪門正統與非正統的標誌，無疑是要引起北宗的震動的。請看<span class="zhuanming">崇遠</span>與<span class="zhuanming">神會</span>的辯論：</span> </p><p> <span><span class="zhuanming">遠法師</span>問：<span class="zhuanming">秀禪師</span>爲兩京法主，三帝門師，何故不許充爲六代？</span> </p><p> <span>和上答：從<span class="zhuanming">達摩</span>已下至<span class="zhuanming">能和上</span>，六代大師，無有一人爲帝師者。</span> </p><i class="pageTag" onclick="viewPic('ZSK00268-001-L00205','494554',this);" style="cursor:pointer;"> <span class="song">P205</span></i><p> <span><span class="zhuanming">遠法師</span>問：未審法在衣上，將衣以爲傳法？</span> </p><p> <span>和上答：法雖不在衣上，表代代相承，以傳衣爲信，令弘法者得有秉承，學道者得知宗旨，不錯謬故。昔<span class="zhuanming">釋迦如來</span>金襴袈裟，見在<span class="zhuanming">雞足山</span>，<span class="zhuanming">迦葉</span>今見持袈裟，待<span class="zhuanming">彌勒</span>出世，分付此衣，表<span class="zhuanming">釋迦如來</span>傳衣爲信。我六代祖師亦復如是。</span> </p><p> <span>……<span class="zhuanming">長安</span>三年（七○三），<span class="zhuanming">秀和上</span>在京城内登<span class="zhuanming">雲花</span>戒壇上，有<span class="zhuanming">綱律師</span>﹑<span class="zhuanming">大儀律師</span>，於大衆中借問<span class="zhuanming">秀和上</span>：「承聞<span class="zhuanming">達摩</span>有一領袈裟相傳付囑，今不在大禪師處不？」<span class="zhuanming">秀和上</span>云：「<span class="zhuanming">黄梅</span><span class="zhuanming">忍大師</span>傳法袈裟，今見在<span class="zhuanming">韶州</span><span class="zhuanming">能禪師</span>處。」<span class="zhuanming">秀和上</span>在日，指第六代傳法袈裟在<span class="zhuanming">韶州</span>，口不自稱爲第六代數。今<span class="zhuanming">普寂禪師</span>自稱爲第七代，妄竪<span class="zhuanming">秀和上</span>第六代，所以不許。</span> </p><p> <span><span class="zhuanming">神會</span>的意思，<span class="zhuanming">神秀</span>雖曾受到<span class="zhuanming">武則天</span>﹑<span class="zhuanming">中宗</span>﹑<span class="zhuanming">睿宗</span>的尊崇，在東西二京受到衆多徒衆皈依，但僅此不足以證明可以成爲六祖，因爲從<span class="zhuanming">達摩</span>以來的歷代祖師並没有因爲不是「帝師」而不是祖師，關鍵是有没有得到祖傳袈裟。雖然袈裟不代表「法」，但它表示「代代相承」，傳法必須「以傳衣爲信」。神會所説<span class="zhuanming">神秀</span>曾説「傳法袈裟」在<span class="zhuanming">曹溪</span><span class="zhuanming">慧能</span>處的話，恐怕是自己編造的。此外，論中還説<span class="zhuanming">景龍</span>三年（七○九）<span class="zhuanming">普寂</span>的同學<span class="zhuanming">廣濟</span>到<span class="zhuanming">曹溪</span>偷傳法袈裟，被<span class="zhuanming">慧能</span>發現；<span class="zhuanming">慧能</span>死後，<span class="zhuanming">普寂</span>派<span class="zhuanming">荆州</span>刺客<span class="zhuanming">張行昌</span>僞裝僧人到<span class="zhuanming">韶州</span>欲取<span class="zhuanming">慧能</span>遺體的頭：以及「又使門徒<span class="zhuanming">武平一</span>等磨却<span class="zhuanming">韶州</span>大德碑銘，别造文報，鐫向<span class="zhuanming">能禪師</span>碑，上立<span class="zhuanming">秀禪師</span>爲第六代……」等，都是不足爲信的<a class="zhuhao" href="#442" id="427">〔一三〕</a>。</span> </p><p> <span>據前所述，<span class="zhuanming">神會</span>强調「依<span class="shuming">金剛經</span>説如來知見」﹑「内傳法契」﹑「外傳袈裟」在師徒傳承中的作用。這<i class="pageTag" onclick="viewPic('ZSK00268-001-L00206','494554',this);" style="cursor:pointer;"> <span class="song">P206</span></i>正是<span class="zhuanming">神會</span>祖統説的特色。</span> </p><p> <span><span class="zhuanming">神會</span>的南宗祖統説是以<span class="zhuanming">菩提達摩</span>爲初祖的，同時，又以<span class="zhuanming">菩提達摩</span>爲「西國」（古<span class="zhuanming">印度</span>）第八祖，向上一直追溯到<span class="zhuanming">迦葉</span>﹑<span class="zhuanming">釋迦牟尼</span>佛。<span class="shuming">南宗定是非論</span>載：</span> </p><p> <span><span class="zhuanming">遠法師</span>問：<span class="zhuanming">唐國</span><span class="zhuanming">菩提達摩</span>既稱其始，<span class="zhuanming">菩提達摩</span>西國復承誰後，又經幾代？</span> </p><p> <span>答：<span class="zhuanming">菩提達摩</span>西國承<span class="zhuanming">僧伽羅叉</span>，<span class="zhuanming">僧伽羅叉</span>承<span class="zhuanming">須婆蜜</span>，<span class="zhuanming">須婆蜜</span>承<span class="zhuanming">優婆崛</span>，<span class="zhuanming">優婆崛</span>承<span class="zhuanming">舍</span><span class="zhuanming">那婆斯</span>，<span class="zhuanming">舍那婆斯</span>承<span class="zhuanming">末田地</span>，<span class="zhuanming">末田地</span>承<span class="zhuanming">阿難</span>，<span class="zhuanming">阿難</span>承<span class="zhuanming">迦葉</span>，<span class="zhuanming">迦葉</span>承<span class="zhuanming">如來</span>付。<span class="zhuanming">唐國</span>以<span class="zhuanming">菩提達摩</span>爲首，西國以<span class="zhuanming">菩提達摩</span>爲第八代。西國有<span class="zhuanming">般若多羅</span>承<span class="zhuanming">菩提達摩</span>後，<span class="zhuanming">唐國</span>有<span class="zhuanming">慧可禪師</span>承後。自<span class="zhuanming">如來</span>付西國與<span class="zhuanming">唐國</span>，總有十三代。</span> </p><p> <span><span class="zhuanming">遠法師</span>問：據何知<span class="zhuanming">菩提達摩</span>在西國爲第八代？</span> </p><p> <span>答：據<span class="shuming">禪經</span><span class="shuming">序</span>中具明西國代數。又<span class="zhuanming">可禪師</span>親於<span class="zhuanming">嵩山</span><span class="zhuanming">少林寺</span>問<span class="zhuanming">菩提達摩</span>西國相承者，<span class="zhuanming">菩提達摩</span>答一如<span class="shuming">禪經</span><span class="shuming">序</span>所説。</span> </p><p> <span>其中所説的<span class="shuming">禪經</span><span class="shuming">序</span>，有兩種：一是<span class="zhuanming">東晉</span>名僧<span class="zhuanming">慧遠</span>的<span class="shuming">修行方便禪經序</span>（載<span class="shuming">出三藏記集</span>卷九）。<span class="shuming">修行方便禪經</span>也稱<span class="shuming">修行道地經</span>﹑<span class="shuming">達磨多羅禪經</span>，<span class="shuming">禪經</span>是簡稱，是<span class="zhuanming">東晉</span><span class="zhuanming">義熙</span>六七年（四一○或四一一）由<span class="zhuanming">印度</span>僧<span class="zhuanming">佛陀跋陀羅</span>在<span class="zhuanming">廬山</span>譯出，<span class="zhuanming">慧遠</span>爲之寫<span class="shuming">序</span>。此<span class="zhuanming">禪經</span>介紹的是<span class="zhuanming">罽賓</span>高僧<span class="zhuanming">達摩（磨）多羅</span>和<span class="zhuanming">佛大先</span>（<span class="zhuanming">佛陀斯那</span>）的禪法，而以<span class="zhuanming">佛大先</span>的禪法爲主。<span class="zhuanming">慧遠</span>在<span class="shuming">序</span>中説：</span> </p><p> <span>如來泥曰（按，即「湼槃」）未久，<span class="zhuanming">阿難</span>傳其共行弟子<span class="zhuanming">末田地</span>，<span class="zhuanming">末田地</span>傳<span class="zhuanming">舍那婆斯</span>，……其後有<span class="zhuanming">優<i class="pageTag" onclick="viewPic('ZSK00268-001-L00207','494554',this);" style="cursor:pointer;"> <span class="song">P207</span></i>婆崛</span>。</span> </p><p> <span>今之所譯，出自<span class="zhuanming">達摩多羅</span>與<span class="zhuanming">佛大先</span>，其人<span class="zhuanming">西域</span>之俊，禪訓之宗，搜集經要，勸發大乘。</span> </p><p> <span>其文所提到的名字不全，顯然不是<span class="zhuanming">神會</span>所引的<span class="shuming">禪經序</span>。</span> </p><p> <span>另可稱爲<span class="shuming">禪經序</span>的文字見於<span class="shuming">禪經</span>卷一所載，有云：</span> </p><p> <span>佛滅度後，尊者<span class="zhuanming">大迦葉</span>，尊者<span class="zhuanming">阿難</span>，尊者<span class="zhuanming">末田地</span>，尊者<span class="zhuanming">舍那婆斯</span>，尊者<span class="zhuanming">優婆崛</span>，尊者<span class="zhuanming">婆須蜜</span>，尊者<span class="zhuanming">僧伽羅叉</span>﹑尊者<span class="zhuanming">達摩多羅</span>，乃至尊者<span class="zhuanming">不若蜜多羅</span>，諸持法者，以此慧燈，次第傳授。</span> </p><p> <span><span class="zhuanming">神會</span>就是據此提出西國八祖，中土六祖，以西國第八祖作爲中土初祖的十三代祖統説的。很清楚，他硬將時代不同的<span class="zhuanming">達摩多羅</span>與<span class="zhuanming">菩提達摩</span>看作是一個人。這個祖統説對後世禪宗有很大的影響，此後<span class="shuming">六祖壇經</span>附屬部分的二十八代祖師説，其它禪宗史書（如<span class="shuming">歷代法寳記</span>）的二十九代祖師説，都是沿着這種構想，以此爲基礎，吸收<span class="shuming">付法藏因緣傳</span>的人名編造出來的。</span> </p><p> <span>在<span class="zhuanming">神會</span>之前，北宗的<span class="shuming">法如碑</span>﹑<span class="shuming">傳法寳紀</span>在講北宗的祖統説時引用過<span class="zhuanming">慧遠</span><span class="shuming">禪經</span><span class="shuming">序</span>，側重於講禪法的起源，相傳不絶；祇提到佛（<span class="zhuanming">如來</span>）——<span class="zhuanming">阿難</span>——<span class="zhuanming">末田地</span>——<span class="zhuanming">舍那婆斯</span>。<span class="zhuanming">神會</span>則以<span class="zhuanming">慧能</span>以上六祖師，直承<span class="zhuanming">大迦葉</span>﹑<span class="zhuanming">釋迦佛</span>，以證明<span class="zhuanming">慧能</span>的南宗是禪門正統。</span> </p><p> <span>那麽，<span class="zhuanming">神會</span>奉爲禪門正統的南宗禪法的理論是什麽呢？下面概要介紹其主要内容。</span> </p></div></div></div>
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南宗定邪正五更轉
<div class="wlghyzd_wzb_18"><div id="FCdiv1156368" key="1156368"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=494501">神會和尚禪話録</a> &gt; 正編 &gt; 五更轉兩首、五言律詩一首 &gt; 南宗定邪正五更轉 </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="FCdiv1156369" key="1156369"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00268-001-L00128','1381569',this);" style="cursor:pointer;"> <span class="song">P128</span></i><p class="font18" id="ZSK00268-001-BT0000077"><b>南宗定邪正五更轉</b></p><p> <span>一更初。妄想<a class="zhuhao" href="#405" id="397">〔一〕</a>真如不異居。迷則真如是妄想，悟即<a class="zhuhao" href="#406" id="398">〔二〕</a>妄想是真如。念不起，更無餘，見本性，等空虚。有作有求非解脱，無作無求是功夫。</span> </p><p> <span>二更催。大圓寳鏡鎮安臺。衆生不了攀緣境<a class="zhuhao" href="#407" id="399">〔三〕</a>，由斯障閉不心開。本自净，没塵埃，無染著，絶輪迴。諸行無常是生滅，但觀實相見如來。</span> </p><p> <span>三更侵。如來智慧本幽深。唯佛與佛乃能見，聲聞緣覺不知音。處山窟<a class="zhuhao" href="#408" id="400">〔四〕</a>，住禪林，入空定，便凝心。一坐還同八萬劫，只爲擔<a class="zhuhao" href="#409" id="401">〔五〕</a>麻不重金。</span> </p><p> <span>四更蘭。法身體性不勞看。看則住心便作意，作意<a class="zhuhao" href="#410" id="402">〔六〕</a>還同妄想團。放四體，莫攢玩<a class="zhuhao" href="#411" id="403">〔七〕</a>，任本性，目公官。善惡不思即無念，無念無思是湼槃。</span> </p><p> <span>五更分。菩提無住復無根。過去捨身求不得，吾師普示不忘<a class="zhuhao" href="#412" id="404">〔八〕</a>恩。施法藥，大張門，去障膜，豁浮雲。頓與衆生開佛眼，皆令見性免沉淪。</span> </p>註          <p> <span class="font12 xiao"><a class="zhuhao" href="#397" id="405">〔一〕</a><span class="zhuanming">巴黎</span>本「想」作「相」。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#398" id="406">〔二〕</a><span class="zhuanming">巴黎</span>本亦作「即」，但<span class="zhuanming">胡</span>校爲「則」，欠妥。</span> </p><i class="pageTag" onclick="viewPic('ZSK00268-001-L00129','1381569',this);" style="cursor:pointer;"> <span class="song">P129</span></i><p> <span class="font12 xiao"><a class="zhuhao" href="#399" id="407">〔三〕</a><span class="zhuanming">巴黎</span>本「境」作「病」，其它本作「病」﹑「境」或「鏡」的皆有。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#400" id="408">〔四〕</a><span class="zhuanming">巴黎</span>本「窟」作「谷」。各本作「谷」﹑「窟」的皆有，於意均通。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#401" id="409">〔五〕</a>原本「擔」作「耽」，據<span class="zhuanming">巴黎</span>本改。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#402" id="410">〔六〕</a>原本缺「作意」二字，據<span class="zhuanming">巴黎</span>本補。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#403" id="411">〔七〕</a>「玩」，<span class="zhuanming">巴黎</span>本同，但<span class="zhuanming">胡</span>校作「抏」。「攢玩」，或許從<span class="zhuanming">張衡</span><span class="shuming">西京賦</span>「攢珍寳之玩好」而來，轉意爲積累修行之功德。或爲「鑽玩」，指入定取著禪樂。此「鑽」爲探究；「玩」爲「玩味」。此句是針對前句凝心入定之意，主張不積功德，不入定求證。另有學者釋「攢玩」有「縮手縮脚」﹑「裹足不前」等義。見<span class="zhuanming">俞忠鑫</span><span class="shuming">釋「攢蚖」</span>（載<span class="shuming">敦煌學輯刊</span>一九八九年第二期）。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#404" id="412">〔八〕</a>原本及<span class="zhuanming">巴黎</span>本「忘」作「望」。此從<span class="zhuanming">胡</span>校。</span> </p></div></div></div>
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三、神會的禪法理論
<div class="wlghyzd_wzb_18"><div id="FCdiv1156372" key="1156372"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=494501">神會和尚禪話録</a> &gt; 研究 &gt; 神會及其禪法理論 &gt; 三、神會的禪法理論 </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="FCdiv1156373" key="1156373"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00268-001-L00200','494553',this);" style="cursor:pointer;"> <span class="song">P200</span></i><p class="font18" id="ZSK00268-001-BT0000111"><b>三﹑神會的禪法理論</b></p><p> <span>禪宗以「禪」立教，主張「識心見性」，後世以「教外别傳，不立文字，直指人心，見性成佛」（<span class="shuming">祖庭事苑</span><i class="pageTag" onclick="viewPic('ZSK00268-001-L00201','494553',this);" style="cursor:pointer;"> <span class="song">P201</span></i>卷五）四句概述其宗旨。這裏所説「禪法」，既包括對禪定的主張，又不局限於禪定，而是對教法的整體主張。借用<span class="zhuanming">宋代</span><span class="zhuanming">贊寧</span><span class="shuming">宋高僧傳</span>卷三「論」的説法，此「禪法」是相對於其它佛教宗派的教義體系，謂：「心教者，直指人心，見性成佛，禪法也……以<span class="zhuanming">菩提達摩</span>爲始祖焉。」</span> </p><p> <span>關於<span class="zhuanming">神會</span>的禪法理論，擬從以下幾個方面論述。</span> </p></div></div></div>
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二、神會著作及現存情况
<div class="wlghyzd_wzb_18"><div id="FCdiv1156376" key="1156376"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=494501">神會和尚禪話録</a> &gt; 研究 &gt; 神會及其禪法理論 &gt; 二、神會著作及現存情况 </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="FCdiv1156377" key="1156377"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00268-001-L00190','494552',this);" style="cursor:pointer;"> <span class="song">P190</span></i><p class="font18" id="ZSK00268-001-BT0000110"><b>二﹑神會著作及現存情况</b></p><p> <span>這裏所説的<span class="zhuanming">神會</span>著作絶大部分是他的弟子或信徒對他説法的記録整理。這些著作在進入<span class="zhuanming">宋代</span>以後逐漸佚失，直到本世紀二十年代纔從<span class="zhuanming">敦煌</span>文書中發現。本書資料部分的各篇按語已作簡單介紹，這裏作稍詳介紹。</span> </p><p> <span><span class="song">1</span><span class="shuming">南陽和尚頓教解脱禪門直了性壇語</span>。有三種本子：</span> </p><p> <span>（1）<span class="zhuanming">日本</span><span class="zhuanming">鈴木貞太郎</span>（<span class="zhuanming">大拙</span>）校寫<span class="zhuanming">北京圖書館</span>藏的<span class="zhuanming">敦煌</span>寫本（編號：寒八一），收在<span class="shuming">少室逸書第三篇</span>（一九三六年<span class="zhuanming">大阪</span><span class="zhuanming">安宅佛教文庫</span>刊）。原卷題目缺「<span class="zhuanming">南陽</span>」二字。<span class="zhuanming">鈴木</span>在<span class="shuming">少室逸書解説</span>中推定此當爲<span class="zhuanming">神會</span>所述。</span> </p><p> <span>（2）<span class="zhuanming">胡適</span>校寫<span class="zhuanming">巴黎</span><span class="zhuanming">國立圖書館</span>藏的<span class="zhuanming">敦煌</span>寫本（編號：伯希和二○四五），一九五八年在題爲<span class="shuming">新校定<i class="pageTag" onclick="viewPic('ZSK00268-001-L00191','494552',this);" style="cursor:pointer;"> <span class="song">P191</span></i>的敦煌寫本神會和尚遺著兩種</span>（載<span class="zhuanming">臺灣</span><span class="shuming">歷史語言研究所集刊</span>二十九本<span class="shuming">慶祝趙元任先生六十五歲論文集</span>）中與新校<span class="shuming">南宗定是非論</span>同時發表。<span class="zhuanming">胡適</span>去世後，被收入由<span class="zhuanming">臺灣</span><span class="zhuanming">胡適紀念館</span>一九六八年新版<span class="shuming">神會和尚遺集</span>附録之中。原卷題目完整，<span class="zhuanming">胡適</span>校勘時參考了<span class="zhuanming">鈴木</span>校本。<span class="zhuanming">藍吉富</span>主編的<span class="shuming">大藏經補編</span>（<span class="zhuanming">臺北</span><span class="zhuanming">華宇出版社</span>一九八六年出版）第二十五册收入此論及<span class="zhuanming">胡適</span>新校<span class="shuming">南宗定是非論</span>﹑<span class="shuming">南陽和尚問答雜徵義</span>。</span> </p><p> <span>（3）本書發表的<span class="zhuanming">敦博</span>本。原鈔本藏<span class="zhuanming">敦煌縣博物館</span>（編號：<span class="zhuanming">敦博</span>七七），上面依次抄有：<span class="shuming">菩提達摩南宗定是非論</span>﹑<span class="shuming">南陽和尚頓教解脱禪門直了性壇語</span>﹑<span class="shuming">南宗定邪正五更轉</span>及五言詩一首﹑<span class="shuming">南宗頓教最上大乘摩訶波若波羅蜜經六祖惠能大師於韶州大梵寺施法壇經</span>（即<span class="shuming">六祖壇經</span>）﹑<span class="zhuanming">唐</span><span class="zhuanming">净覺</span><span class="shuming">註般若波羅蜜多心經</span>。此抄本裝潢是梵夾式蝶裝本，一九三五年由<span class="zhuanming">任子宜</span>發現於<span class="zhuanming">敦煌</span><span class="zhuanming">千佛山</span>的<span class="zhuanming">上寺</span>，一九四三年<span class="zhuanming">向達</span>（一九○○——一九六六）到<span class="zhuanming">敦煌</span>訪查古寫經，從<span class="zhuanming">任子宜</span>收藏本中發現此抄本，在一九五○年發表的<span class="shuming">西征小記</span>中作了報道（此文後收入<span class="zhuanming">三聯書店</span>一九五七年出版的<span class="zhuanming">向達</span><span class="shuming">唐代長安與西域文明</span>一書）。此後這個抄本下落不明。一九八六年<span class="zhuanming">周紹良</span>先生將自己珍藏的此抄本照片找出，欣然同意編入由<span class="zhuanming">任繼愈</span>主編的<span class="shuming">中國佛教叢書</span><span class="shuming">禪宗編</span>（此書一九九三年由<span class="zhuanming">江蘇古籍出版社</span>出版）。此本<span class="shuming">壇語</span>首尾完整，字迹清晰，錯訛最少。本書發表的校本，在校勘中參照了其它抄本及<span class="zhuanming">鈴木</span>﹑<span class="zhuanming">胡適</span>校本。</span> </p><p> <span><span class="zhuanming">神會</span>在<span class="zhuanming">唐玄宗</span><span class="zhuanming">開元</span>八年（七二○）奉勅住入<span class="zhuanming">南陽</span><span class="zhuanming">龍興寺</span>，直到<span class="zhuanming">天寳</span>四載（七四五）應兵部侍郎宋鼎之請入居<span class="zhuanming">洛陽</span><span class="zhuanming">荷澤寺</span>之前，一直以此寺爲中心，北至<span class="zhuanming">滑臺</span>，中經<span class="zhuanming">洛陽</span>，在僧俗間廣泛地開展傳教授禪的活動，被人尊稱爲「<span class="zhuanming">南陽和上</span>」。<span class="shuming">南陽和上頓教解脱禪門直了性壇語</span>（簡稱<span class="shuming">壇語</span>）就是<span class="zhuanming">神會</span>在這個期間<i class="pageTag" onclick="viewPic('ZSK00268-001-L00192','494552',this);" style="cursor:pointer;"> <span class="song">P192</span></i>登壇説法傳禪的記録。</span> </p><p> <span><span class="shuming">壇語</span>題目中的「頓教解脱禪門」是指南宗主張頓悟的禪法；「直了性」即<span class="shuming">南宗定是非論</span>中的「直了見性」；「壇語」是登壇宣説的教法。看到<span class="shuming">壇語</span>使人很容易聯想到<span class="shuming">六祖壇經</span>。<span class="shuming">六祖壇經</span>開頭載：「<span class="zhuanming">能大師</span>言：善知識，净心念摩訶般若波羅蜜法……。」在「授無相戒」部分，<span class="zhuanming">慧能</span>領信徒三唱歸依三身佛，發四弘誓願等，然後説摩訶般若……<span class="shuming">壇語</span>則是<span class="zhuanming">神會</span>教信徒發菩提心，懺悔﹑禮佛﹑學修般若波羅蜜法，講「無念」禪法……。據<span class="shuming">歷代法寳記</span>，<span class="zhuanming">神會</span>入居<span class="zhuanming">洛陽</span><span class="zhuanming">荷澤寺</span>之後，也是每月設壇場，「爲人説法，破清净禪，立如來禪」。</span> </p><p> <span>類似這種説法儀式，北宗也有。<span class="zhuanming">敦煌</span>本的<span class="shuming">大乘無生方便門</span>記載，北宗禪師在講授禪法時，先令「各各胡跪合掌，當教令發四弘誓願」，「次請十方諸佛」，「次請三世諸佛﹑菩薩」，「次教受三歸」，「次問五能」（能捨一切惡知識等），懺悔，净心看净……。</span> </p><p> <span>「壇」或「壇場」，是禪師（或法師﹑戒師）説法傳禪或授戒的地方，未必都是土石建築，一般祇是木製高座而已，如<span class="shuming">六祖壇經</span>：「<span class="zhuanming">慧能大師</span>於<span class="zhuanming">大梵寺</span>講堂中，昇高座，説摩訶般若波羅蜜法，授無相戒。」</span> </p><p> <span><span class="zhuanming">神會</span>的<span class="shuming">壇語</span>大體分爲六部分：</span> </p><p> <span>（一）<span class="zhuanming">神會</span>示意會衆發無上菩提心，懺悔，禮三世一切佛。</span> </p><p> <span>（二）教信徒學般若波羅蜜相應之法，説衆生本具佛性，經「善知識」指教即得解脱。</span> </p><p> <span>（三）宣説「無念」禪法，除妄心（粗妄﹑細妄），「不作意」求取菩提﹑湼槃。</span> </p><i class="pageTag" onclick="viewPic('ZSK00268-001-L00193','494552',this);" style="cursor:pointer;"> <span class="song">P193</span></i><p> <span>（四）論「知」，主張「推到無住處立知」。批評北宗的「凝心入定，住心看净，起心外照，攝心内證」的禪法。説「戒定慧學，一時齊等」，「定慧雙修，不相去離」。</span> </p><p> <span>（五）論「煩惱即菩提」，説「但不作意，心無有起，是真無念」，「唯指佛心，即心是佛」。</span> </p><p> <span>（六）結語。表示向一切人「普説」頓門禪法。</span> </p><p> <span><span class="song">2</span><span class="shuming">菩提達摩南宗定是非論</span>，<span class="zhuanming">獨孤沛</span>撰。現有三種本子：</span> </p><p> <span>（1）<span class="zhuanming">胡適</span>舊校本。一九二六年<span class="zhuanming">胡適</span>到<span class="zhuanming">英國</span><span class="zhuanming">倫敦</span><span class="zhuanming">大英博物館</span>和<span class="zhuanming">法國</span><span class="zhuanming">巴黎</span><span class="zhuanming">國立圖書館</span>檢閲<span class="zhuanming">敦煌</span>寫本，發現<span class="zhuanming">神會</span>的兩萬多字的語録，回國整理校寫爲<span class="shuming">神會和尚遺集</span>，一九三○年由<span class="zhuanming">亞東圖書舘</span>出版。其中卷二「神會語録第二殘卷」﹑卷三「神會語録第三殘卷」，是<span class="shuming">南宗定是非論</span>的兩個殘存部分。原卷藏<span class="zhuanming">巴黎</span><span class="zhuanming">國立圖書館</span>，編號分别是伯三○四七﹑伯三四八八。前者僅保存了<span class="shuming">南宗定是非論</span>的開頭，有標題，有造論者<span class="zhuanming">獨孤沛</span>的姓名，有此論開篇的四十九行。後者殘缺很多，字跡秀整，<span class="zhuanming">胡適</span>據内容「疑是<span class="shuming">南宗定是非論</span>的後半」。</span> </p><p> <span>（2）<span class="zhuanming">胡適</span>新校本。一九五六年<span class="zhuanming">日本</span><span class="zhuanming">鈴木大拙</span>從<span class="zhuanming">巴黎</span><span class="zhuanming">國立圖書館</span>又發現伯二○四五號寫本，上面抄寫的第一件就是<span class="shuming">南宗定是非論</span>，雖也殘缺嚴重，但它包括<span class="zhuanming">胡適</span>原校「第三殘卷」的全部，又有此論最後的部分，還有造論者的駢文論贊和韻文頌贊，尾部有「<span class="shuming">菩提達摩南宗定是非論</span>一卷」一行。<span class="zhuanming">胡適</span>得此照片後，首先重校舊校「第二殘卷」作爲<span class="shuming">南宗定是非論</span>的上卷；接着把新發現的寫本校訂爲下卷。一九五八年以<span class="shuming">新校定的敦煌寫本神會和尚遺著兩種</span>的標題，發表在<span class="zhuanming">臺灣</span><span class="shuming">歷史語言研究所集刊</span>第二十九本<i class="pageTag" onclick="viewPic('ZSK00268-001-L00194','494552',this);" style="cursor:pointer;"> <span class="song">P194</span></i>之中。此校本雖比較完整，爲國内外研究者使用，但原卷缺字太多（與下面介紹的<span class="zhuanming">敦博</span>本相較，約缺字四五○個之多），使一些句子難以讀通。</span> </p><p> <span>（3）<span class="zhuanming">敦博</span>本。<span class="shuming">南宗定是非論</span>是上面的第一個抄本。與<span class="zhuanming">胡適</span>新校本相較，首部缺其「上卷」的前部大部分，約有一千五百字左右，其它不僅包括<span class="zhuanming">胡</span>本「上卷」最後一小部分（約一百九十字），而且有它「下卷」的全部。在<span class="zhuanming">胡</span>本中凡缺字又不能校補的地方用空格󲳴表示，上卷殘缺字較少，僅有八個，下卷缺字最多。<span class="zhuanming">敦博</span>本<span class="shuming">定是非論</span>字迹工整清晰，凡<span class="zhuanming">胡</span>本下卷缺者，它全完整。</span> </p><p> <span>本書發表的<span class="shuming">菩提達摩南宗定是非論</span>有兩部分組成：首部取自<span class="zhuanming">胡適</span>新校本上卷，但用原<span class="zhuanming">巴黎</span>本（伯三○四七）照片重新校訂；其它以<span class="zhuanming">敦博</span>本爲底本，參照<span class="zhuanming">巴黎</span>本（伯三四八八﹑伯二○四五）和<span class="zhuanming">胡</span>校本，校寫出後面占全論五分之四多的部分。</span> </p><p> <span>本論的作者<span class="zhuanming">獨孤沛</span>，生平無考，從論中自稱「弟子」，説「某乙叨陪學侣，濫預門徒」來看，當是<span class="zhuanming">神會</span>的在家弟子。</span> </p><p> <span>早期的禪宗（包括南宗﹑北宗）文獻，往往冠以「<span class="zhuanming">菩提達摩</span>」之名，如<span class="shuming">菩提達摩四行論</span>﹑<span class="shuming">南天竺國菩提達摩觀門</span>﹑<span class="shuming">達摩和尚觀心破相論</span>﹑<span class="shuming">達摩和尚絶觀論</span>等，有的是假託<span class="zhuanming">達摩</span>之名而撰述，有的是出於對<span class="zhuanming">達摩</span>的崇敬。<span class="zhuanming">獨孤沛</span>記録整理<span class="zhuanming">神會</span>的説法言論，是認爲<span class="zhuanming">神會</span>上承<span class="zhuanming">菩提達摩</span>以來的禪法正統，纔冠上<span class="zhuanming">菩提達摩</span>之名的。「南宗」有兩個含義：一是如<span class="shuming">續高僧傳</span>卷二十五<span class="shuming">法沖傳</span>所説的「<span class="zhuanming">南天竺</span>一乘宗」，原文載<span class="zhuanming">法沖</span>從<span class="zhuanming">慧可</span>弟子受<span class="shuming">楞伽經</span>義，「依<span class="zhuanming">南天竺</span>一乘宗講之」；一是<span class="zhuanming">慧能</span>開創的南宗，以<span class="zhuanming">曹溪</span>爲發源地，相對於<span class="zhuanming">神秀</span><i class="pageTag" onclick="viewPic('ZSK00268-001-L00195','494552',this);" style="cursor:pointer;"> <span class="song">P195</span></i>的北宗而言，如<span class="zhuanming">敦煌</span>本<span class="shuming">壇經</span>：「世人盡言南<span class="zhuanming">能</span>北<span class="zhuanming">秀</span>」；「無<span class="shuming">壇經</span>稟承，非南宗弟子也」。從論中看，此「南宗」是指<span class="zhuanming">慧能</span>的南宗，如其中有這樣的内容：</span> </p><p> <span><span class="zhuanming">遠法師</span>問：何故不許<span class="zhuanming">普寂禪師</span>稱爲南宗？</span> </p><p> <span>和上答：爲<span class="zhuanming">秀和上</span>在日，天下學道者號此二大師爲南<span class="zhuanming">能</span>北<span class="zhuanming">秀</span>，天下知聞。因此號，遂有南北兩宗。<span class="zhuanming">普寂禪師</span>實是<span class="zhuanming">玉泉</span>（按，<span class="zhuanming">當陽</span><span class="zhuanming">玉泉寺</span>，<span class="zhuanming">神秀</span>曾住此傳法）學徒，實不到<span class="zhuanming">韶州</span>，今日妄稱南宗，所以不許。</span> </p><p> <span>其實，<span class="zhuanming">普寂</span>自稱「南宗」，是標榜直接繼承<span class="zhuanming">菩提達摩</span>的「<span class="zhuanming">南天竺</span>一乘宗」；<span class="zhuanming">神會</span>所説的「南宗」，是指<span class="zhuanming">慧能</span>的南宗，因認爲自上直承<span class="zhuanming">菩提達摩</span>禪法的正統，當然也可在「南宗」前面加上<span class="zhuanming">菩提達摩</span>之名的。</span> </p><p> <span>關於本論的編排結構，<span class="zhuanming">印順</span>在<span class="shuming">中國禪宗史</span>（<span class="zhuanming">臺北</span><span class="zhuanming">正聞出版社</span>一九八三年版）第七章中説：</span> </p><p> <span>這部論，可分爲「序説」﹑「本論」﹑「結讚」——三部分。現存的論本，不是當時大會的忠實記録。分析全論的内容，可見曾一再的附加，所以有頭上安頭，脚下添脚，身内有身的現象。</span> </p><p> <span>這是有道理的。之所以出現這種情况，是因爲此論不是一次編成的，初稿之後曾經一再修改補充。</span> </p><p> <span><span class="zhuanming">獨孤沛</span>在序中説：</span> </p><p> <span>弟子於<span class="zhuanming">會和上</span>法席下見〔和上〕與<span class="zhuanming">崇遠法師</span>論諸義，便修。從<span class="zhuanming">開元</span>十八﹑十九﹑廿年，其論本並不定，爲修未成，言論不同。今取廿載一本爲定。</span> </p><p> <span>在相當於「後序」的部分又説：</span> </p><i class="pageTag" onclick="viewPic('ZSK00268-001-L00196','494552',this);" style="cursor:pointer;"> <span class="song">P196</span></i><p> <span>去<span class="zhuanming">開元</span>二十年正月十五日共<span class="zhuanming">遠法師</span>論議，心地略開，動氣陵雲，發言驚衆。</span> </p><p> <span>讚詞中有：</span> </p><p> <span>論之興也，<span class="zhuanming">開元</span>二十。</span> </p><p> <span>可見，<span class="zhuanming">神會</span>與<span class="zhuanming">崇遠</span>對論禪法並非一次，但採取激烈辯論方式的只有一次，即<span class="zhuanming">開元</span>二十年（七三二）在<span class="zhuanming">滑臺</span><span class="zhuanming">大雲寺</span>設無遮大會與<span class="zhuanming">崇遠</span>開展辯論的那次，辯論内容涉及面廣，參加會的人多，影響也大。<span class="zhuanming">獨孤沛</span>即以此次記録爲主編撰了此論，而在以後又斷斷續續地在不同地方有所補充。</span> </p><p> <span>全論可分爲序﹑本論﹑結讚﹑後序四個部分。序﹑結讚﹑後序，都是説撰論的緣起﹑目的﹑此論的要旨以及對<span class="zhuanming">神會</span>的贊頌的。其中的本論部分是主體，包括以下幾個内容：</span> </p><p> <span>（1）<span class="zhuanming">神會</span>與<span class="zhuanming">崇遠</span>就「不盡有爲，不住無爲」﹑「婬怒是道」﹑「現少許神變」﹑「見佛性」﹑「定慧等學」等進行辯論，以及辯論現場的情景。</span> </p><p> <span>（2）辯論禪門祖統問題，<span class="zhuanming">神會</span>以<span class="zhuanming">慧能</span>爲從<span class="zhuanming">菩提達摩</span>以來的第六祖，南宗爲正統，批評北宗以<span class="zhuanming">神秀</span>爲六祖，以<span class="zhuanming">普寂</span>爲七祖的祖統説。</span> </p><p> <span>（3）就南﹑北禪法的不同展開辯論。</span> </p><p> <span>（4）西國禪法傳承祖統説。</span> </p><p> <span>（5）<span class="zhuanming">神會</span>宣傳般若波羅蜜法，誦持<span class="shuming">金剛般若經</span>的功德，其中講到「無念」﹑「一行三昧」的内容。此部分當取自<span class="zhuanming">神會</span><span class="shuming">頓悟最上乘論</span>。文中有曰：「敬白十方諸佛，諸大菩薩摩訶薩，一切賢聖：今捨身命修<i class="pageTag" onclick="viewPic('ZSK00268-001-L00197','494552',this);" style="cursor:pointer;"> <span class="song">P197</span></i><span class="shuming">頓悟最上乘論</span>者，願一切衆生聞讚歎金剛般若波羅蜜，决定深信，堪任不退故。」</span> </p><p> <span>（6）<span class="zhuanming">神會</span>與<span class="zhuanming">崇遠</span>就<span class="shuming">大般湼槃經</span>的「生滅法」的辯論。</span> </p><p> <span><span class="song">3</span><span class="shuming">頓悟無生般若頌</span>。在<span class="zhuanming">敦煌</span>文書中有兩個寫本：</span> </p><p> <span>（1）斯四六八號，原件藏<span class="zhuanming">英國</span><span class="zhuanming">倫敦</span><span class="zhuanming">大英博物舘</span>，一九二六年<span class="zhuanming">胡適</span>發現，缺首部。<span class="zhuanming">胡適</span>對照<span class="shuming">景德傳燈録</span>卷三十所載的<span class="shuming">荷澤大師顯宗記</span>進行校補，按原卷最後所載「<span class="shuming">般若無生般若</span>頌」（原本「頌」作「訟」）之標題收在<span class="shuming">神會和尚遺集</span>卷四。</span> </p><p> <span>（2）斯二九六（今編號爲斯五六一九），原件也藏<span class="zhuanming">倫敦</span><span class="zhuanming">大英博物館</span>，<span class="zhuanming">日本</span><span class="zhuanming">矢吹慶輝</span>一九二五年發現：一九三○年將其照片收在<span class="zhuanming">岩波書店</span>出版的<span class="shuming">鳴沙餘韻</span>第七十八圖版。此卷有頭無尾，僅殘存二十行，每行十餘字。</span> </p><p> <span>據<span class="zhuanming">胡適</span>晚年研究，以上兩個寫本正是<span class="shuming">頓悟無生般若頌</span>的前後兩個部分（按，這是從内容來講的；從寫本字迹，每行字數看，確繫兩個寫本）。他在一九五八年把這兩個寫本合併校訂，發表在<span class="zhuanming">臺灣</span><span class="zhuanming">中央研究院</span><span class="shuming">歷史語言研究所集刊</span>二十九本之中，後被收在新版<span class="shuming">神會和尚遺集</span>的附録所載<span class="shuming">新校定的敦煌寫本神會和尚遺著兩種</span>之後。本書所收的即爲此本，又據原抄本（復製）及<span class="shuming">顯宗記</span>重作校勘。</span> </p><p> <span>此文内容有二：一説南宗「無念」頓教禪法，占全文絶大部分；二説南宗「傳衣」的意義。「無念」從其作爲本體來講，與「真如」﹑「實相」﹑「真空」﹑「湼槃」﹑「法身」等同義；從其作爲一種與「真如」相契合的認識境界來説，與「無生般若」﹑「如來知見」等相同。南宗即是以「無念」爲最高覺悟境界的禪法。這種<i class="pageTag" onclick="viewPic('ZSK00268-001-L00198','494552',this);" style="cursor:pointer;"> <span class="song">P198</span></i>禪法無特定形式，「行住坐卧，心不動摇。一切時中，空無所得」。「傳衣」即傳袈裟，「衣爲法言，法是衣宗」，以祖傳袈裟作爲傳承<span class="zhuanming">達摩</span>正統禪法的信物，此種禪法只由秉承祖衣的人傳授，「非衣不弘於法，非法不受於衣」。此段文字，亦見於八世紀後期的<span class="shuming">曹溪大師别傳</span>。</span> </p><p> <span><span class="shuming">顯宗記</span>的内容與此相同，但文字稍異，後面有「自世尊滅後，西天二十八祖共傳無住之心」，顯然爲後世修改過的。</span> </p><p> <span><span class="song">4</span><span class="shuming">南陽和尚問答雜徵義</span>，舊有校本稱之爲<span class="shuming">神會語録</span>或<span class="shuming">神會録</span>。共發現三種<span class="zhuanming">敦煌</span>寫本：</span> </p><p> <span>（1）伯三○四七號，原本存<span class="zhuanming">巴黎</span><span class="zhuanming">國立圖書館</span>，缺首尾。一九二六年<span class="zhuanming">胡適</span>發現校訂後，發表於<span class="shuming">神會和尚遺集</span>卷一，題爲<span class="shuming">神會語録第一殘卷</span>，按其中五十個問答的内容在目録中加上小標題。<span class="zhuanming">胡適</span>晚年對此重新校勘，在印本各頁用紅筆註明應校改的字句，用黑筆寫上校釋想法，但生前未能將此本改校重版。一九六八年重版<span class="shuming">神會和尚遺集</span>時，即將<span class="zhuanming">胡適</span>的手校本影印問世。<span class="zhuanming">臺灣</span><span class="zhuanming">新文豐出版公司</span>影印的<span class="zhuanming">日本</span>版<span class="shuming">大正藏</span>第八十五册之後面，也影印了<span class="zhuanming">胡適</span>這一手校本。</span> </p><p> <span>（2）<span class="zhuanming">日本</span><span class="zhuanming">石井光雄</span>收藏本，首部缺，尾部有從<span class="zhuanming">達摩</span>至<span class="zhuanming">慧能</span>的六祖略傳及<span class="shuming">大乘頓教頌並序</span>，最後的題記中有：「<span class="zhuanming">唐</span><span class="zhuanming">貞元</span>八年歲在未，沙門<span class="zhuanming">寳珍</span>共判官<span class="zhuanming">趙秀琳</span>於北庭奉<span class="zhuanming">張大夫</span>處分，命勘訖。其年冬十月廿二日記。」一九三二年<span class="zhuanming">石井光雄</span>以<span class="shuming">敦煌出土神會録</span>爲題將此寫本影印，附有<span class="zhuanming">鈴木大拙</span>所著<span class="shuming">敦煌出土神會録解説</span>的小册子。此後<span class="zhuanming">鈴木大拙</span>（<span class="zhuanming">鈴木貞太郎</span>）與<span class="zhuanming">公田連太郎</span>合作對此本加以校訂，以<span class="shuming">敦煌出土神會禪師語録</span>爲書名，加上「解説」及「目次」，在一九三四年由<span class="zhuanming">森江書店</span>出版。<span class="zhuanming">鈴木大拙</span>所著禪思想史<i class="pageTag" onclick="viewPic('ZSK00268-001-L00199','494552',this);" style="cursor:pointer;"> <span class="song">P199</span></i><span class="shuming">研究第三</span>的「研究文獻」中載有<span class="zhuanming">石井</span>本與<span class="zhuanming">胡適</span>本的對勘本（見一九六八年<span class="zhuanming">日本</span><span class="zhuanming">岩波書店</span>出版<span class="shuming">鈴木大拙全集</span>第三卷）。</span> </p><p> <span>（3）斯六五五七號，原本藏<span class="zhuanming">倫敦</span><span class="zhuanming">大英博物舘</span>，首尾皆缺，但首部殘存編者<span class="zhuanming">劉澄</span>的序文的後部，其中有「勒成一卷，名曰<span class="shuming">問答雜徵義</span>」及「前<span class="zhuanming">唐山</span>主簿<span class="zhuanming">劉澄</span>集」。據此可確定編集者是<span class="zhuanming">劉澄</span>，書名<span class="shuming">問答雜徵義</span>。<span class="zhuanming">日本</span><span class="zhuanming">圓仁</span>（七九三——八六四）入<span class="zhuanming">唐</span>求法，回國所著<span class="shuming">入唐新求聖教目録</span>中有「<span class="shuming">南陽和尚問答雜徵義</span>一卷，<span class="zhuanming">劉澄</span>集」：<span class="zhuanming">圓珍</span>（八一五——八九一）繼其後來<span class="zhuanming">唐</span>求法，在其<span class="shuming">入唐求法目録</span>中有「<span class="shuming">南宗荷澤禪師問答雜徵</span>，一卷」（皆見<span class="shuming">大正藏</span>卷五十五）。兩相比較，此<span class="zhuanming">敦煌</span>寫本用<span class="shuming">南陽和尚問答雜徵義</span>更爲合適，而<span class="zhuanming">圓珍</span>録中的<span class="shuming">南宗荷澤禪師問答雜徵</span>，當是其後的改題。此寫本最初由<span class="zhuanming">日本</span><span class="zhuanming">入矢義高</span>於一九五七年發現，即寫信告訴<span class="zhuanming">胡適</span>。<span class="zhuanming">胡適</span>在一九六○年將此本與<span class="zhuanming">胡</span>本及<span class="zhuanming">石井</span>本對照，發現「這個<span class="zhuanming">倫敦</span>卷子，除了首十六行又五個字之外，完全與<span class="zhuanming">石井</span>本相同；而與<span class="zhuanming">胡</span>本也有大部分相同，包括<span class="zhuanming">石井</span>本所無的第一章的第一段。其中<span class="zhuanming">胡</span>本所無的小部分（第九章與第十四章）都見於<span class="shuming">定是非論</span>。」<span class="zhuanming">胡適</span>校訂後以<span class="shuming">神會和尚語録的第三個敦煌寫本</span>的標題，發表在<span class="zhuanming">臺灣</span><span class="shuming">歷史語言研究所集刊</span>外篇第四種<span class="shuming">慶祝董作賓先生六十五歲論文集</span>上册，後又被收入新版<span class="shuming">神會和尚遺集</span>的附録之中。</span> </p><p> <span>以上三本共存的部分内容相同，但字句有不少差異。據<span class="zhuanming">胡適</span>考證，最後發現的<span class="zhuanming">倫敦</span>本是最早的結集本，題目是「<span class="shuming">南陽和尚問答雜徵義</span>」，有「前<span class="zhuanming">唐山</span>主簿<span class="zhuanming">劉澄</span>」的<span class="shuming">序</span>，結集時間當在<span class="zhuanming">唐</span><span class="zhuanming">開元</span>二十年（七三二）<span class="zhuanming">神會</span>於<span class="zhuanming">滑臺</span>與北宗僧辯論之後，其中摘引了<span class="shuming">南宗定是非論</span>的部分内容。其次是本世紀二十年代由<i class="pageTag" onclick="viewPic('ZSK00268-001-L00200','494552',this);" style="cursor:pointer;"> <span class="song">P200</span></i><span class="zhuanming">胡適</span>發現並校訂的<span class="zhuanming">巴黎</span>本，題目已改爲「<span class="shuming">南宗荷澤禪師問答雜徵義</span>」了，其中有「<span class="shuming">荷澤和尚與拓拔開府書</span>」，已稱「<span class="zhuanming">荷澤和尚</span>」可爲證明。最後是<span class="zhuanming">日本</span><span class="zhuanming">石井光雄</span>所購藏的<span class="zhuanming">敦煌</span>本，當是<span class="zhuanming">神會</span>死後的增定本。</span> </p><p> <span>本書收録<span class="zhuanming">倫敦</span>本<span class="zhuanming">胡適</span>新校本首部，包括<span class="zhuanming">劉澄</span>的序文及<span class="zhuanming">石井</span>本開頭所缺部分；收有<span class="zhuanming">石井</span>本的全部；<span class="zhuanming">巴黎</span>本中的<span class="zhuanming">石井</span>本所缺的部分。皆在<span class="zhuanming">胡適</span>﹑<span class="zhuanming">鈴木大拙</span>原校基礎上重校，分段和標點。</span> </p><p> <span>本書所收三本皆用「<span class="shuming">南陽和尚問答雜徵義</span>」爲題。本論正文部分是由一段段問答組成的。<span class="zhuanming">神會</span>在住入<span class="zhuanming">南陽</span><span class="zhuanming">龍興寺</span>以後，即以此寺爲中心廣與士大夫﹑僧俗信徒交往，應他們的提問，回答他們所關心的問題，内容涉及的面很廣，如無明與佛性﹑煩惱與菩提﹑大乘與小乘﹑修行與成佛﹑無念禪法﹑南北禪法的差異﹑釋道對「自然」的不同理解……。從本文的内容，一方面可瞭解<span class="zhuanming">神會</span>的佛學見解﹑禪法理論；另一方面可瞭解當時士大夫﹑僧俗信徒所關心的佛教問題和對佛教的理解。<span class="shuming">南宗定是非論</span>的序文中説：「後有<span class="shuming">師資血脈傳</span>一卷，亦在世流行」：中間又應<span class="zhuanming">崇遠</span>之問：「禪師既口稱<span class="zhuanming">達摩</span>宗旨，未審此禪門者有相付囑，爲是得説只没説？」，<span class="zhuanming">神會</span>略述六代祖師略傳。將這一段文字與<span class="shuming">問答雜徵義</span>後面的「六代祖師傳」稍加對照就可發現，前者是摘取後者的。可以認爲，<span class="shuming">問答雜徵義</span>後面的「六代祖師傳」就是<span class="shuming">師資血脈傳</span>。</span> </p><p> <span><span class="song">5</span><span class="zhuanming">神會</span>的五更轉兩首及五言律詩一首。後面擬專文介紹。</span> </p></div></div></div>
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（三）胡適校巴黎伯希和二○四五本南宗定邪正五更轉
<div class="wlghyzd_wzb_18"><div id="FCdiv1156380" key="1156380"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=494501">神會和尚禪話録</a> &gt; 正編 &gt; 五更轉兩首、五言律詩一首 &gt; 南宗定邪正五更轉 &gt; 附録 &gt; （三）胡適校巴黎伯希和二○四五本南宗定邪正五更轉 </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="FCdiv1156381" key="1156381"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00268-001-L00131','494525',this);" style="cursor:pointer;"> <span class="song">P131</span></i><p class="font16" id="ZSK00268-001-BT0000082"><b>（三）<span class="zhuanming">胡適</span>校<span class="zhuanming">巴黎</span><span class="zhuanming">伯希和</span>二○四五本<span class="shuming">南宗定邪正五更轉</span></b></p><p> <span>一更初。妄想真如不異居。迷則真如是妄想，悟則妄想是真如。念不起，更無餘。見本性，等空虚。有作有求非解脱，無作無求是功夫。</span> </p><p> <span>二更催。大圓寳鏡鎮安臺。衆生不了攀緣病，由斯障閉不心開。本自净，没塵埃。無染著，絶輪迴。諸行無常是生滅，但觀實相見如來。</span> </p><p> <span>三更侵。如來智慧本幽深。唯佛與佛乃能見，聲聞緣覺不知音。處山谷，住禪林，入空定，便凝<i class="pageTag" onclick="viewPic('ZSK00268-001-L00132','494525',this);" style="cursor:pointer;"> <span class="song">P132</span></i>心。一坐還同八萬劫，只爲擔麻不重金。</span> </p><p> <span>四更蘭。法身體性不勞看。看則住心便作意，作意還同妄想團。放四體，莫攢抏。任本性，自公官。善惡不思即無念。無念無思是湼槃。</span> </p><p> <span>五更分。菩提無住復無根。過去捨身求不得，吾師普示不忘恩。施法藥，大張門，去障膜，豁浮雲，頓與衆生開佛眼，皆令見性免沉淪。</span> </p></div></div></div>
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早期禪宗的珍貴資料——神會語錄——寫在神會和尚禪話録發行之際
<div class="wlghyzd_wzb_18"><div id="FCdiv1156384" key="1156384"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=494501">神會和尚禪話録</a> &gt; 研究 &gt; 早期禪宗的珍貴資料——神會語錄——寫在神會和尚禪話録發行之際 </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="FCdiv1156385" key="1156385"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00268-001-L00262','494569',this);" style="cursor:pointer;"> <span class="song">P262</span></i><p class="font20" id="ZSK00268-001-BT0000131">早期禪宗的珍貴資料——神會語錄——寫在神會和尚禪話録發行之際</p><p> <span>一九三○年，年齡剛到三十九歲的<span class="zhuanming">胡適</span>（一八九一——一九六三）出版了<span class="shuming">神會和尚遺集</span>，然而在相當長的一段時間之内没有引起人們的注意。<span class="zhuanming">胡適</span>是在試寫<span class="shuming">中國禪宗史</span>的過程中接觸到<span class="zhuanming">神會</span>與北宗辯論的記載，感到如果不寫<span class="zhuanming">神會</span>，就難以寫好禪宗史。於是，他利用從事公務去<span class="zhuanming">英</span><span class="zhuanming">法</span>兩國的機會，順便到<span class="zhuanming">倫敦</span><span class="zhuanming">大英博物館</span>和<span class="zhuanming">巴黎</span><span class="zhuanming">國立圖書館</span>查閲<span class="zhuanming">敦煌</span>文書，從中發現了記載<span class="zhuanming">神會</span>語録的殘卷，回國後加以整理，並寫出長篇論文，結集爲<span class="shuming">神會和尚遺集</span>，由<span class="zhuanming">上海</span><span class="zhuanming">亞東圖書館</span>出版。以此爲開端，<span class="zhuanming">胡適</span>幾乎一生没有終止對<span class="zhuanming">中國</span>禪宗的研究。</span> </p><p> <span><span class="zhuanming">胡適</span>的研究成果在隔海相望的<span class="zhuanming">日本</span>得到極大反響。<span class="zhuanming">鈴木大拙</span>（一八七○——一九六六）是<span class="zhuanming">日本</span>的著名禪宗學者，對<span class="zhuanming">胡適</span><span class="shuming">神會和尚遺集</span>給予很高評價。此後不久，從<span class="zhuanming">日本</span>個人的收藏中也發現了另外一種<span class="zhuanming">敦煌</span>寫本的<span class="zhuanming">神會</span>語録，<span class="zhuanming">鈴木大拙</span>加以校訂，題爲<span class="shuming">荷澤神會禪師語録</span>出版。</span> </p><p> <span>繼<span class="zhuanming">敦煌</span>本<span class="shuming">六祖壇經</span>之後，兩種<span class="zhuanming">神會</span>語録的發現，極大地推動了人們對<span class="zhuanming">敦煌</span>文書和其他古籍中禪宗文獻的搜尋和研究，豐富了早期禪宗史的内容，從而也將整個<span class="zhuanming">中國</span>禪宗史的研究推入一個新的階段。七十年來，<span class="zhuanming">中</span><span class="zhuanming">日</span>兩國學者在<span class="shuming">六祖壇經</span>﹑各種禪宗文獻和整個禪宗歷史的研究方面取得了豐碩的<i class="pageTag" onclick="viewPic('ZSK00268-001-L00263','494569',this);" style="cursor:pointer;"> <span class="song">P263</span></i>成果。然而，人們對以往的發現和研究並不滿足，總是在不斷地探尋新的文獻資料，以便對以前發現的某些文獻的不完備處加以修正，並企圖用新資料填補以往研究中的空白。一九三五年，<span class="zhuanming">敦煌</span>名士<span class="zhuanming">任子宜</span>在<span class="zhuanming">敦煌</span><span class="zhuanming">千佛山</span>發現寫有<span class="shuming">六祖壇經</span>和<span class="zhuanming">神會</span>語録的新<span class="zhuanming">敦煌</span>寫本。<span class="zhuanming">北京大學</span>的<span class="zhuanming">向達</span>教授（一九○○——一九六六）在一九五○年發表的<span class="shuming">西征小記</span>中對此本作了最初的報導。這一報導在國際佛學界引起極大的轟動。後來這個寫本輾轉歸爲<span class="zhuanming">敦煌縣博物館</span>收藏，編號爲「<span class="zhuanming">敦博</span>七七」。</span> </p><p> <span>説來也是機緣。筆者有幸在一九八六年看到由<span class="zhuanming">周紹良</span>先生提供給<span class="shuming">中國佛教叢書禪宗編</span>的一組<span class="zhuanming">敦煌</span>禪籍的照片，經過考察認定即是<span class="zhuanming">任子宜</span>當年發現的<span class="zhuanming">敦煌</span>新寫本。此後我利用這些照片的複製件並參照<span class="zhuanming">中</span><span class="zhuanming">日</span>兩國的有關的禪宗研究成果，對<span class="shuming">六祖壇經</span>﹑<span class="shuming">神會語録</span>等文獻進行研究和校勘。這一成果之一是一九九三年由<span class="zhuanming">上海古籍出版社</span>出版的<span class="shuming">敦煌新本六祖壇經</span>，現在又由<span class="zhuanming">中華書局</span>出版了<span class="shuming">神會和尚禪話録</span>。我爲能爲學術界提供新的禪宗研究參考資料而感到高興。</span> </p><p> <span>與<span class="shuming">敦煌新本六祖壇經</span>一樣，<span class="shuming">神會和尚禪話録</span>在編排上也分爲<span class="shuming">正編</span>﹑<span class="shuming">附編</span>﹑<span class="shuming">研究</span>三大部分。<span class="shuming">正編</span>除收録<span class="zhuanming">任子宜</span>發現的<span class="zhuanming">神會</span>的<span class="shuming">壇語</span>﹑<span class="shuming">南宗定是非論</span>的校訂本之外，還收録<span class="zhuanming">鈴木大拙</span>當年校勘的<span class="shuming">神會語録</span>以及新<span class="zhuanming">敦煌</span>本無而<span class="zhuanming">胡適</span>校本有的部分，皆置於<span class="zhuanming">唐代</span>原來的標題<span class="shuming">南陽和尚問答雜徵義</span>之下，對所收舊刊本重加校正﹑標點和分段。<span class="shuming">附編</span>收録與<span class="zhuanming">神會</span>有關的資料；<span class="shuming">研究</span>收有筆者的長篇論文<span class="shuming">神會及其禪法理論</span>。</span> </p><p> <span>現借此機會談三個問題，並糾正校勘及論文中的失誤之處。</span> </p><i class="pageTag" onclick="viewPic('ZSK00268-001-L00264','494569',this);" style="cursor:pointer;"> <span class="song">P264</span></i><p> <span>一﹑關於<span class="zhuanming">嗣虢王</span><span class="zhuanming">李巨</span>。<span class="shuming">附編</span>中收録的<span class="shuming">大唐東都荷澤寺殁故第七祖國師大德於龍門寳應寺龍崗腹建身塔銘並序</span>（見第一三七頁），是<span class="zhuanming">洛陽</span>文物工作者於一九八三年新發現的珍貴資料，一九九二年<span class="shuming">文物</span>第三期發表了調查報告。原録文中有曰：「有廟堂<span class="zhuanming">李公</span><span class="zhuanming">嗣號王</span>，再迎尊顔於<span class="zhuanming">龍門</span>……」筆者收録時，在「號」字後加括弧注上：「按，『號』當作『虢』」；在「王」字後同樣加注：「按，當即<span class="zhuanming">嗣虢王</span><span class="zhuanming">李巨</span>」。這是對的。在後面所附研究論文中也對<span class="zhuanming">李巨</span>事蹟作了簡單説明（見一六三頁）。現在又有了新的以資證明的出土資料。<span class="zhuanming">加拿大</span><span class="zhuanming">華</span>裔學者<span class="zhuanming">冉雲華</span>教授一九九四年發表<span class="shuming">唐故招聖寺大德慧堅禪師碑考</span>（<span class="zhuanming">臺灣</span><span class="zhuanming">中華佛學研究所</span><span class="shuming">中華佛學學報</span>第七期）對一九四五年出土的<span class="shuming">慧堅碑</span>作了詳細的論證。<span class="zhuanming">慧堅</span>是<span class="zhuanming">神會</span>的弟子，後到<span class="zhuanming">洛陽</span>，「時<span class="zhuanming">嗣虢王</span><span class="zhuanming">巨</span>，以宗室之重，保釐<span class="zhuanming">成周</span>……乃奏請住<span class="zhuanming">聖善寺</span>」。這裏的「<span class="zhuanming">嗣虢王</span><span class="zhuanming">巨</span>」正是前面提到的<span class="zhuanming">李巨</span>。關於時間，<span class="zhuanming">冉雲華</span>的論文有誤，筆者特寫<span class="shuming">關於唐故招聖寺大德慧堅禪師碑的補充説明</span>（一九九五年<span class="shuming">中國社會科學院研究生院學報</span>第四期）予以糾正。<span class="zhuanming">李巨</span>是在<span class="zhuanming">肅宗</span><span class="zhuanming">乾元</span>元年（七五八）四月至翌年二月擔任<span class="zhuanming">東京</span>留守的。正是在這段時間内由他出面將<span class="zhuanming">神會</span>的遺體從<span class="zhuanming">荆州</span>迎回<span class="zhuanming">洛陽</span>的，但由於<span class="zhuanming">史思明</span>的再度叛<span class="zhuanming">唐</span>攻陷<span class="zhuanming">洛陽</span>（七五九年），直到<span class="zhuanming">代宗</span><span class="zhuanming">永泰</span>元年（七六五）才將<span class="zhuanming">神會</span>遺骨正式入塔。</span> </p><p> <span>二﹑關於<span class="zhuanming">神會</span>主持戒壇度僧尼之事。書第一八七頁説<span class="zhuanming">神會</span>入<span class="zhuanming">洛陽</span>主持置壇度僧應在<span class="zhuanming">至德</span>二載（七五六）<span class="zhuanming">唐</span>軍收復兩京之後。現在看來此説不够全面。綜合有關史料推測，<span class="zhuanming">神會</span>主持戒壇度僧是在收復<span class="zhuanming">洛陽</span>之前的外地某個場所進行的。當時出來做這項工作的不僅<span class="zhuanming">神會</span>一人，在五嶽﹑各個大的<i class="pageTag" onclick="viewPic('ZSK00268-001-L00265','494569',this);" style="cursor:pointer;"> <span class="song">P265</span></i>州府所在地也設戒壇請「高行大德」主持度僧尼﹑道士，賣度牒籌集軍費。而在收復兩京之後，朝廷又令「關輔﹑諸州納錢度僧﹑道」（<span class="shuming">佛祖歷代通載</span>卷一三），可能<span class="zhuanming">神會</span>又被請出來主持度僧。因爲<span class="zhuanming">神會</span>具有很高聲望，成績突出，受到朝廷的嘉奬，「詔入内供養」（<span class="shuming">宋高僧傳</span>卷八<span class="shuming">神會傳</span>）。在當時形勢下，皇帝一直在長安，<span class="zhuanming">神會</span>應詔入的應是西都<span class="zhuanming">長安</span>的内宫而非<span class="zhuanming">洛陽</span>皇宫。很可能<span class="zhuanming">神會</span>從被放逐出<span class="zhuanming">洛陽</span>以後，直到在<span class="zhuanming">荆州</span>去世之前一直没有回到<span class="zhuanming">洛陽</span>。</span> </p><p> <span>三﹑<span class="zhuanming">唐玄宗</span>何時頒佈御注<span class="shuming">金剛經</span>。書後論文中對<span class="zhuanming">神會</span>宣傳誦持<span class="shuming">金剛經</span>的功德的問題作了論述，指出這當受到當時風潮，特别是社會上層信仰的影響，其中提到<span class="zhuanming">唐玄宗</span>在<span class="zhuanming">開元</span>十八年也「發心持經」，並據<span class="shuming">釋氏稽古略</span>卷三所引<span class="shuming">大藏流行衆經目録</span>説<span class="zhuanming">玄宗</span>親注<span class="shuming">金剛經</span>是在<span class="zhuanming">開元</span>十九年（第二三一頁）。關於<span class="zhuanming">玄宗</span>注<span class="shuming">金剛經</span>的年代在史書中有不同記載，較多的史書記載或爲<span class="zhuanming">開元</span>二十三年（七三五），或作<span class="zhuanming">開元</span>二十四年（七三六）。筆者現在考慮，以<span class="zhuanming">開元</span>二十三年比較妥當。在<span class="zhuanming">北京</span><span class="zhuanming">房山</span>石經中發現<span class="shuming">唐玄宗注金剛經</span>孤本，<span class="zhuanming">吴夢麟</span><span class="shuming">房山石經本唐玄宗注金剛經録文——附整理後記</span>（<span class="shuming">世界宗教研究</span>一九八二年第二期）對全文整理標點並作了研究。據此注經後面的題記，<span class="zhuanming">唐玄宗</span>在<span class="zhuanming">開元</span>二十三年六月之前已經把<span class="shuming">金剛經</span>注釋完畢，而在此年九月頒行天下，寫本入藏，宣付史館。論文據文字中提到的地名，認爲是<span class="zhuanming">玄宗</span>住<span class="zhuanming">洛陽</span>時注釋並向全國頒行御注的。這一實證資料是可以憑信的。</span> </p><p> <span>在這裏順便糾正校勘文字中的一處失誤。<span class="shuming">正編</span>中的<span class="shuming">南陽和尚問答雜徵義</span>是取自<span class="zhuanming">倫敦</span>本﹑<span class="zhuanming">石井</span>本和<span class="zhuanming">巴黎</span>本。<span class="zhuanming">石井</span>本篇幅最長，是取自<span class="zhuanming">鈴木大拙</span>的校本，並參照各本作了重校。它的後面是六代祖師<i class="pageTag" onclick="viewPic('ZSK00268-001-L00266','494569',this);" style="cursor:pointer;"> <span class="song">P266</span></i>的小傳。在<span class="shuming">慧可傳</span>的最後（第一○五頁），原文是「揚楞伽鄴都故事第十卷具説」。筆者校作：「揚<span class="shuming">楞伽</span><span class="zhuanming">鄴都</span>故事，第十卷具説。」由於把「楞伽」當作是<span class="shuming">楞伽經</span>，致使整個句子標點錯誤。前些日子看<span class="zhuanming">柳田聖山</span>的<span class="shuming">初期禪宗史書的研究</span>（<span class="zhuanming">法藏館</span>一九六七年出版）第四章第七節<span class="shuming">歷代法寶記的構成</span>，對<span class="zhuanming">敦煌</span>本<span class="shuming">歷代法寶記</span>卷首所列出的三十七種書目一一作了考察，所列最後一種就是「楊楞伽鄴都故事」。<span class="zhuanming">柳田</span>説此書在<span class="shuming">太平御覽</span>中有多處引用，或作<span class="shuming">鄴都故事</span>或作<span class="shuming">北齊鄴都故事</span>等。筆者按照<span class="zhuanming">柳田</span>文後注釋的線索，經查，在<span class="shuming">太平御覽</span>卷二二五引用的書目中就有「北齊楊楞伽鄴都故事」。可見，前引原文有誤，「揚」乃「楊」之誤，「<span class="zhuanming">楊楞伽</span>」是人名，「<span class="shuming">鄴都故事</span>」是書名。全句應校爲：「<span class="zhuanming">楊楞伽</span><span class="shuming">鄴都故事</span>，第十卷具説。」當然，之間也可不加標點。説來遺憾，筆者曾多次讀<span class="shuming">歷代法寶記</span>，但卻對「楊楞伽鄴都故事」没有留下印象，以至發生這樣的校誤。</span> </p><p> <span>從現在看，隨著學術界對<span class="zhuanming">中國</span>傳統文化研究的升温，對禪宗的研究也方興未艾。筆者相信，<span class="shuming">神會和尚禪話録</span>的出版發行，將爲從事禪宗和<span class="zhuanming">中國</span>傳統思想文化研究的同志提供新的方便利用的資料。正像每次新書出版以後總會不斷發現新錯和不當之處一樣，本書肯定還存在這樣或那樣的問題。謹望讀者發現後及時指出，並不吝指正。</span> </p><p> <span class="font12 zhu">發表於<span class="zhuanming">中華書局</span>一九九七年第二期<span class="shuming">書品</span></span> </p></div></div></div>
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（二）胡適合校北京圖書館本南宗定邪正五更轉
<div class="wlghyzd_wzb_18"><div id="FCdiv1156388" key="1156388"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=494501">神會和尚禪話録</a> &gt; 正編 &gt; 五更轉兩首、五言律詩一首 &gt; 南宗定邪正五更轉 &gt; 附録 &gt; （二）胡適合校北京圖書館本南宗定邪正五更轉 </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="FCdiv1156389" key="1156389"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00268-001-L00130','494524',this);" style="cursor:pointer;"> <span class="song">P130</span></i><p class="font16" id="ZSK00268-001-BT0000081"><b>（二）<span class="zhuanming">胡適</span>合校<span class="zhuanming">北京圖書館</span>本<span class="shuming">南宗定邪正五更轉</span></b></p><p> <span><span class="zhuanming">湖南</span><span class="zhuanming">許國霖</span>在一九三六年利用<span class="zhuanming">北京圖書舘</span>所藏<span class="zhuanming">敦煌</span>寫本，編爲<span class="shuming">敦煌石室寫經題記</span>一卷﹑<span class="shuming">敦煌雜録</span>兩卷（<span class="zhuanming">商務印書館</span>版）。<span class="shuming">敦煌雜録</span>中抄有五更轉兩首，其中一首題爲<span class="shuming">南宗定邪正五更轉</span>，和<span class="zhuanming">巴黎</span>P2045相同，但末尾没有付録五言律詩；另一首僅題五更轉，末尾附有五言律詩。二首的原卷編號分别是「北鹹十八」和「北露六」。<span class="zhuanming">胡適</span>將此二首合校爲一本。</span> </p><p> </p><p> <span>一更初。妄想真如不異居。迷則真如是妄想，悟則妄想是真如。念不起，更無餘。見本性，等空<i class="pageTag" onclick="viewPic('ZSK00268-001-L00131','494524',this);" style="cursor:pointer;"> <span class="song">P131</span></i>虚。有作有求非解脱，無作無求是功夫。</span> </p><p> <span>二更催。大圓寳鏡鎮安臺。衆生不了攀緣鏡，由斯障閉心不開。本自净，没塵埃。無染著，絶輪迴。諸行無常是生滅，但觀實相見如來。</span> </p><p> <span>三更侵。如來智慧本幽深，此佛此佛乃能見，聲聞緣覺不知音。住山窟，坐禪林，入空定，便凝心。一坐還同八萬劫，只爲擔麻不重金。</span> </p><p> <span>四更蘭。法身體性不勞看。看則住心便作意，作意還同妄想團。放四體，莫攢抏。任本性，自觀看。善惡無思亦無念，無思無念是湼槃。</span> </p><p> <span>五更分。菩提無住復無根。過去捨身求不得，君師普示不忘恩。施法藥，大張門，去障膜，豁浮雲。頓與衆生開佛眼，皆令見性免沉淪。</span> </p></div></div></div>
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（一）胡適校大乘五更轉
<div class="wlghyzd_wzb_18"><div id="FCdiv1156392" key="1156392"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=494501">神會和尚禪話録</a> &gt; 正編 &gt; 五更轉兩首、五言律詩一首 &gt; 南宗定邪正五更轉 &gt; 附録 &gt; （一）胡適校大乘五更轉 </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="FCdiv1156393" key="1156393"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00268-001-L00129','494523',this);" style="cursor:pointer;"> <span class="song">P129</span></i><p class="font16" id="ZSK00268-001-BT0000080"><b>（一）<span class="zhuanming">胡適</span>校<span class="shuming">大乘五更轉</span></b></p><p> <span>原按語：「<span class="zhuanming">倫敦</span><span class="zhuanming">大英博物館</span>S4634卷子正面寫的是<span class="shuming">無量壽宗要經</span>，反面鈔有<span class="shuming">大乘五更轉</span>一首。此本頗多誤字，但可以代表一個有小修改的本子。」</span> </p><p> </p><p> <span>一更初。妄想真如不異居。迷即真如是妄想，悟即妄想是真如。念不起，更無餘。見本性，等空虚。有作有求非解脱，無作無求是功夫。</span> </p><i class="pageTag" onclick="viewPic('ZSK00268-001-L00130','494523',this);" style="cursor:pointer;"> <span class="song">P130</span></i><p> <span>二更催。大圓寳鏡鎮安臺。衆生不了攀〔緣〕病，由斯鄣閉心不開。本自净，没塵埃，無染著，絶輪迴。諸行無常是生滅，得觀實相見如來。</span> </p><p> <span>三更深。如來智慧本由心。以佛爲佛乃能見，聲聞緣覺不知音。入山谷，坐禪林，入空定，便凝心。󲳴󲳴還同八萬劫，只爲擔麻不重金。</span> </p><p> <span>四更蘭。法身體性不勞看。看即住心便作意，作意還同妄〔想〕團。放四體，莫攢抏。認本性，自觀看。善惡不思由</span> <span class="font12 zhu">（猶？）</span> <span>不念，無思無念是湼槃。</span> </p><p> <span>五更分。菩提無柱</span> <span class="font12 zhu">（住？）</span> <span>本無根。過去捨身求不得，吾師󲳴遂不妄</span> <span class="font12 zhu">（忘？）</span> <span>恩。施法藥，大張門。去倞</span> <span class="font12 zhu">（禁？）</span> <span>障，撥浮雲。本與衆生開佛眼，皆令見性免沉淪。</span> </p></div></div></div>
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二、慧堅碑銘注釋
<div class="wlghyzd_wzb_18"><div id="FCdiv1156396" key="1156396"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=494501">神會和尚禪話録</a> &gt; 研究 &gt; 有關神會的兩篇銘文的注釋 &gt; 二、慧堅碑銘注釋 </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="FCdiv1156397" key="1156397"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00268-001-L00249','494567',this);" style="cursor:pointer;"> <span class="song">P249</span></i><p class="font18" id="ZSK00268-001-BT0000128"><b>二﹑慧堅碑銘注釋</b></p><p> <span><span class="shuming">慧堅碑銘</span>，全稱<span class="shuming">唐故招聖寺大德慧堅禪師碑銘並序</span>，太中大夫給事中皇太子及諸王侍讀兼史館修撰柱國<span class="zhuanming">徐岱</span>撰，奉義郎前試詹事府司直<span class="zhuanming">孫藏器</span>書。一九四五年在<span class="zhuanming">西安市</span>西郊出土，一九四九年移入<span class="zhuanming">西安</span><span class="zhuanming">碑林</span>第三室，至今保存完好。最早撰文詳細介紹此碑的學者是<span class="zhuanming">華</span>裔<span class="zhuanming">加拿大</span>學者<span class="zhuanming">冉雲華</span>。一九九四年<span class="zhuanming">臺灣</span><span class="zhuanming">佛學研究所</span>發行的<span class="shuming">中華佛學學報</span>第七期發表了<span class="zhuanming">冉雲華</span>的<span class="shuming">唐故招聖寺大德慧堅禪師碑考</span>，對此碑文所涉及的歷史和佛教的種種問題作了較詳細的考證，並且聯繫<span class="zhuanming">神會</span><span class="zhuanming">荷澤</span>法系作了深入的考察。然而對於<span class="zhuanming">嗣虢王</span><span class="zhuanming">李巨</span>在<span class="zhuanming">洛陽</span>（所謂「保釐<span class="zhuanming">成周</span>」）和<span class="zhuanming">慧堅</span>再次到<span class="zhuanming">洛陽</span>的時間，以及<span class="zhuanming">慧堅</span>再度離開<span class="zhuanming">洛陽</span>的背景（「屬幽陵肇亂……時虜寇方壯」）等的解釋，有若干失誤之處。文後所附録文也有個<i class="pageTag" onclick="viewPic('ZSK00268-001-L00250','494567',this);" style="cursor:pointer;"> <span class="song">P250</span></i>别差誤，並且没作標點和分段。</span> </p><p> <span>筆者曾撰文指出此文的失誤之處，並且提出自己的補充解釋説明，刊登在一九九五年第四期<span class="shuming">中國社會科學院研究生院學報</span>，題目是<span class="shuming">關於唐故招聖寺大德慧堅禪師碑的補充説明</span>。但因此文未經本人校對，印錯的字句不少。此文也没有附經筆者校訂的録文。</span> </p><p> <span>一九九五年九月在<span class="zhuanming">少林寺</span>召開了紀念<span class="zhuanming">少林寺</span>建寺一千五百周年的國際學術研討會。一九九六年<span class="zhuanming">宗教文化出版社</span>出版了由<span class="zhuanming">釋永信</span>﹑<span class="zhuanming">吴立民</span>主編的這次會議的<span class="shuming">論文集</span>，其中刊載了王亞榮<span class="shuming">慧堅禪師碑與慧堅禪師</span>的論文，對此碑的出土經過﹑撰寫碑文者的情況以及<span class="zhuanming">慧堅</span>的主要經歷﹑他與<span class="zhuanming">神會</span>的關係等，都作了比較詳細的考察論證，爲進一步研究提供一些新的資料。但文章同樣對<span class="zhuanming">李巨</span>所謂「保釐<span class="zhuanming">成周</span>」的史實﹑<span class="zhuanming">慧堅</span>再次到<span class="zhuanming">洛陽</span>的時間和離開<span class="zhuanming">洛陽</span>的背景没能作出準確的解釋。文後所附他所校訂標點過的碑文仍有錯字，看來明顯是被排印錯的，而且也没作分段。</span> </p><p> <span>下面對此碑銘重作校訂﹑標點和分段，並且加上簡要的注釋。</span> </p></div></div></div>
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大唐東都荷澤寺殁故第七祖國師大德於龍門寳應寺龍崗腹建身塔銘并序
<div class="wlghyzd_wzb_18"><div id="FCdiv1156400" key="1156400"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=494501">神會和尚禪話録</a> &gt; 附編 &gt; 大唐東都荷澤寺殁故第七祖國師大德於龍門寳應寺龍崗腹建身塔銘并序 </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="FCdiv1156401" key="1156401"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00268-001-L00137','494529',this);" style="cursor:pointer;"> <span class="song">P137</span></i><p class="font20" id="ZSK00268-001-BT0000087">大唐東都荷澤寺殁故第七祖國師大德於龍門寳應寺龍崗腹建身塔銘并序<span class="font12 zhu">門人比丘<span class="zhuanming">慧空</span>撰</span></p><p> <span>粤自佛法東流，傳乎<span class="zhuanming">達摩</span>，<span class="zhuanming">達摩</span>傳<span class="zhuanming">可</span>，<span class="zhuanming">可</span>傳<span class="zhuanming">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">慧能</span></span> <span class="font12 xiao">（按，原作「惠」）</span> <span>，<span class="zhuanming">能</span>傳<span class="zhuanming">神會</span>。宗承七葉，永播千秋。説般若之真乘，直指見性；談如來之法印，唯了佛心。</span> </p><p> <span>有皇<span class="zhuanming">唐</span>兵部侍郎<span class="zhuanming">宋公</span>諱<span class="zhuanming">鼎</span>，迎請<span class="zhuanming">洛城</span>，廣開法眼。樹碑立影，道俗歸心，宇宙蒼生，無不迴向。遂行邁<span class="zhuanming">江表</span>之際，方有<span class="zhuanming">羯胡</span>亂常。般若護持，傳燈有屬。享年七十有五，僧腊五十四夏，於<span class="zhuanming">乾元</span>元年五月十三日<span class="zhuanming">荆府</span><span class="zhuanming">開元寺</span>奄然坐化。其時也，異香滿室，白鶴翔空。</span> </p><p> <span>有廟堂<span class="zhuanming">李公</span><span class="zhuanming">嗣號王</span></span> <span class="font12 xiao">（按，「號」當作「虢」）</span> <span class="font12 xiao">（按，當即<span class="zhuanming">嗣虢王</span><span class="zhuanming">李巨</span>）</span> <span>，再迎尊顔於<span class="zhuanming">龍門</span>，别有施主功臣<span class="zhuanming">高輔成</span>﹑<span class="zhuanming">趙令珍</span>奏寺度僧，果乎先願。</span> </p><p> <span>和尚昔經行宴息，曾記此山。冥與理通，衆望亦足。其地勢也，北臨天闕，南枕<span class="zhuanming">伊川</span>。東望<span class="zhuanming">嵩山</span>，遥窺觀之指掌；西臨<span class="zhuanming">華岳</span>，隱<span class="zhuanming">龍崗</span>之在中。擇日吉祥，建乎身塔。可大可久，萬古千秋。唯佛與佛，正法東流。宗承七葉，劫石長休。</span> </p><p> <span><span class="zhuanming">永泰</span>元年歲次乙巳十一月戊子十五日壬申入塔。</span> </p><p> <span class="font12 zhu">門人比丘<span class="zhuanming">法璘</span>書</span> </p><i class="pageTag" onclick="viewPic('ZSK00268-001-L00138','494529',this);" style="cursor:pointer;"> <span class="song">P138</span></i><p> <span>（載<span class="shuming">文物</span>一九九二年第三期<span class="zhuanming">洛陽市文物工作隊</span><span class="shuming">洛陽唐神會和尚身塔塔基清理</span>。文中括弧中的按語係本書編校者所加，標點亦有改動。）</span> </p></div></div></div>
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神會七祖傳
<div class="wlghyzd_wzb_18"><div id="FCdiv1156404" key="1156404"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=494501">神會和尚禪話録</a> &gt; 附編 &gt; 神會七祖傳 </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="FCdiv1156405" key="1156405"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00268-001-L00135','494528',this);" style="cursor:pointer;"> <span class="song">P135</span></i><p class="font20" id="ZSK00268-001-BT0000086">神會七祖傳<span class="font12 zhu"><span class="zhuanming">唐</span><span class="zhuanming">宗密</span></span></p><p> <span>大師承南宗<span class="zhuanming">能和尚</span>後，於<span class="zhuanming">東京</span><span class="zhuanming">荷澤寺</span>，時人皆云<span class="zhuanming">荷澤和上</span>。和上姓<span class="zhuanming">萬</span>，頂異凡相，如<span class="zhuanming">孔丘</span>也。骨氣殊衆，總</span> <span class="font12 xiao">（按，當作「聰」）</span> <span>辨難測。先事北宗<span class="zhuanming">秀</span>三年，<span class="zhuanming">秀</span>奉敕追入，和上遂往<span class="zhuanming">嶺南和尚</span>。</span> </p><p> <span>和尚行門增上，苦行供養，密添衆瓶，斫冰濟衆，負薪擔水，神轉巨石等云云。策身禮稱，燃燈殿光，誦經神衛。律窮五部，禪感紫雲。因<span class="zhuanming">洛陽</span>詰北宗傳衣之由，及<span class="zhuanming">滑臺</span>演兩宗真僞，與<span class="zhuanming">崇遠</span>等詩</span> <span class="font12 xiao">（按，當作「持」）</span> <span>論一會，具在<span class="shuming">南宗定是非論</span>中也。便有難起，開法不得。</span> </p><p> <span>然<span class="zhuanming">能大師</span>滅後二十年中，<span class="zhuanming">曹溪</span>頓旨沉廢於<span class="zhuanming">荆</span><span class="zhuanming">吴</span>，<span class="zhuanming">嵩岳</span>漸門熾盛於<span class="zhuanming">嵩岳</span></span> <span class="font12 xiao">（按，據<span class="shuming">略鈔</span>當作<span class="zhuanming">秦</span><span class="zhuanming">洛</span>）。</span> <span><span class="zhuanming">普寂禪師</span>，<span class="zhuanming">秀</span>弟子也，謬稱七祖。二京法主，三帝門師，朝臣歸崇，敕使監衛，雄雄若是，誰敢當衝。<span class="zhuanming">嶺南</span>宗途</span> <span class="font12 xiao">（按，當作「徒」），</span> <span>甘從毁滅，法信衣服，數被潛謀。事如祖章。傳授碑文，兩遇磨换。據碑文中所敍，<span class="zhuanming">荷澤</span>親承付屬，詎敢因循？直入<span class="zhuanming">東都</span>，面抗北祖，詰<span class="zhuanming">普寂</span>也。龍鱗虎尾，殉命忘軀。俠客沙灘<span class="zhuanming">五臺</span>之事，縣官<span class="zhuanming">白馬</span>；衛南<span class="zhuanming">盧</span><span class="zhuanming">鄭</span>二令文事，三度幾死。商旅縗服，曾易服執秤負歸。百種艱難，具如祖傳。<span class="zhuanming">達磨</span>「懸絲」之記，驗於此矣。因<span class="zhuanming">淮</span>上祈瑞，感炭生芝草，士庶咸覩，遂〔盡今〕建立無退屈心。又因<span class="zhuanming">南陽</span>答<span class="zhuanming">〔王趙〕公</span>三車義，名漸聞於名賢。<span class="zhuanming">天寳</span>四載，兵部侍郎<span class="zhuanming">宋鼎</span>請入<span class="zhuanming">東都</span>。然正道易申，謬理難固。於是<span class="zhuanming">曹溪</span>了義，大播於<span class="zhuanming">洛陽</span>；<span class="zhuanming">荷澤</span>頓門，派流於天下。</span> </p><i class="pageTag" onclick="viewPic('ZSK00268-001-L00136','494528',this);" style="cursor:pointer;"> <span class="song">P136</span></i><p> <span>然北宗門下，勢力連天。<span class="zhuanming">天寳</span>十二年，被譖聚衆，敕黜<span class="zhuanming">弋陽郡</span>，又移<span class="zhuanming">武當郡</span>。至十三載，恩命量移<span class="zhuanming">襄州</span>，至七月又敕移<span class="zhuanming">荆州</span><span class="zhuanming">開元寺</span>。皆北宗門下之所〔毁〕也。</span> </p><p> <span>至<span class="zhuanming">乾元</span>元年四月後，頻告門人，令數問法，再三深歎無爲一法。五月十三日中夜示滅，年七十五。其夜<span class="zhuanming">山南東道</span>節度使<span class="zhuanming">荆州</span>長史<span class="zhuanming">李廣琛</span></span> <span class="font12 xiao">（按，原作「制州刺史李廣珠」，據<span class="shuming">舊唐書</span><span class="shuming">肅宗紀</span>乾元元年五月記事改）</span> <span>見大師座空中，過空有聲，云「往<span class="zhuanming">開元寺</span>迎<span class="zhuanming">神會和尚</span>去」云云。二年遷厝於<span class="zhuanming">東京</span><span class="zhuanming">龍門</span>，置塔。<span class="zhuanming">寳應</span>二年，敕於塔所置<span class="zhuanming">寳應寺</span>。<span class="zhuanming">大曆</span>五年，敕賜祖堂額，號「<span class="zhuanming">真宗般若傳法之堂</span>」。七年敕賜塔額，號「<span class="zhuanming">般若大師之塔</span>」。<span class="zhuanming">貞元</span>十二年，敕皇太子集諸禪師，楷定禪門宗旨，遂立<span class="zhuanming">神會禪師</span>爲第七祖，内<span class="zhuanming">神龍寺</span>，敕置碑記，見在。又御製七祖讚文，見行於世。</span> </p><p> <span>（<span class="zhuanming">唐</span><span class="zhuanming">宗密</span><span class="shuming">圓覺經大疏鈔</span>卷三之下，載<span class="shuming">續藏經</span>第一編第十五套第一册。）</span> </p></div></div></div>
</>
[附編]
<div class="wlghyzd_wzb_18"><div id="FCdiv1156408" key="1156408"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=494501">神會和尚禪話録</a> &gt; 附編 </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="FCdiv1156405" key="1156405"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00268-001-L00135','494528',this);" style="cursor:pointer;"> <span class="song">P135</span></i><p class="font20" id="ZSK00268-001-BT0000086">神會七祖傳<span class="font12 zhu"><span class="zhuanming">唐</span><span class="zhuanming">宗密</span></span></p><p> <span>大師承南宗<span class="zhuanming">能和尚</span>後，於<span class="zhuanming">東京</span><span class="zhuanming">荷澤寺</span>，時人皆云<span class="zhuanming">荷澤和上</span>。和上姓<span class="zhuanming">萬</span>，頂異凡相，如<span class="zhuanming">孔丘</span>也。骨氣殊衆，總</span> <span class="font12 xiao">（按，當作「聰」）</span> <span>辨難測。先事北宗<span class="zhuanming">秀</span>三年，<span class="zhuanming">秀</span>奉敕追入，和上遂往<span class="zhuanming">嶺南和尚</span>。</span> </p><p> <span>和尚行門增上，苦行供養，密添衆瓶，斫冰濟衆，負薪擔水，神轉巨石等云云。策身禮稱，燃燈殿光，誦經神衛。律窮五部，禪感紫雲。因<span class="zhuanming">洛陽</span>詰北宗傳衣之由，及<span class="zhuanming">滑臺</span>演兩宗真僞，與<span class="zhuanming">崇遠</span>等詩</span> <span class="font12 xiao">（按，當作「持」）</span> <span>論一會，具在<span class="shuming">南宗定是非論</span>中也。便有難起，開法不得。</span> </p><p> <span>然<span class="zhuanming">能大師</span>滅後二十年中，<span class="zhuanming">曹溪</span>頓旨沉廢於<span class="zhuanming">荆</span><span class="zhuanming">吴</span>，<span class="zhuanming">嵩岳</span>漸門熾盛於<span class="zhuanming">嵩岳</span></span> <span class="font12 xiao">（按，據<span class="shuming">略鈔</span>當作<span class="zhuanming">秦</span><span class="zhuanming">洛</span>）。</span> <span><span class="zhuanming">普寂禪師</span>，<span class="zhuanming">秀</span>弟子也，謬稱七祖。二京法主，三帝門師，朝臣歸崇，敕使監衛，雄雄若是，誰敢當衝。<span class="zhuanming">嶺南</span>宗途</span> <span class="font12 xiao">（按，當作「徒」），</span> <span>甘從毁滅，法信衣服，數被潛謀。事如祖章。傳授碑文，兩遇磨换。據碑文中所敍，<span class="zhuanming">荷澤</span>親承付屬，詎敢因循？直入<span class="zhuanming">東都</span>，面抗北祖，詰<span class="zhuanming">普寂</span>也。龍鱗虎尾，殉命忘軀。俠客沙灘<span class="zhuanming">五臺</span>之事，縣官<span class="zhuanming">白馬</span>；衛南<span class="zhuanming">盧</span><span class="zhuanming">鄭</span>二令文事，三度幾死。商旅縗服，曾易服執秤負歸。百種艱難，具如祖傳。<span class="zhuanming">達磨</span>「懸絲」之記，驗於此矣。因<span class="zhuanming">淮</span>上祈瑞，感炭生芝草，士庶咸覩，遂〔盡今〕建立無退屈心。又因<span class="zhuanming">南陽</span>答<span class="zhuanming">〔王趙〕公</span>三車義，名漸聞於名賢。<span class="zhuanming">天寳</span>四載，兵部侍郎<span class="zhuanming">宋鼎</span>請入<span class="zhuanming">東都</span>。然正道易申，謬理難固。於是<span class="zhuanming">曹溪</span>了義，大播於<span class="zhuanming">洛陽</span>；<span class="zhuanming">荷澤</span>頓門，派流於天下。</span> </p><i class="pageTag" onclick="viewPic('ZSK00268-001-L00136','494528',this);" style="cursor:pointer;"> <span class="song">P136</span></i><p> <span>然北宗門下，勢力連天。<span class="zhuanming">天寳</span>十二年，被譖聚衆，敕黜<span class="zhuanming">弋陽郡</span>，又移<span class="zhuanming">武當郡</span>。至十三載，恩命量移<span class="zhuanming">襄州</span>，至七月又敕移<span class="zhuanming">荆州</span><span class="zhuanming">開元寺</span>。皆北宗門下之所〔毁〕也。</span> </p><p> <span>至<span class="zhuanming">乾元</span>元年四月後，頻告門人，令數問法，再三深歎無爲一法。五月十三日中夜示滅，年七十五。其夜<span class="zhuanming">山南東道</span>節度使<span class="zhuanming">荆州</span>長史<span class="zhuanming">李廣琛</span></span> <span class="font12 xiao">（按，原作「制州刺史李廣珠」，據<span class="shuming">舊唐書</span><span class="shuming">肅宗紀</span>乾元元年五月記事改）</span> <span>見大師座空中，過空有聲，云「往<span class="zhuanming">開元寺</span>迎<span class="zhuanming">神會和尚</span>去」云云。二年遷厝於<span class="zhuanming">東京</span><span class="zhuanming">龍門</span>，置塔。<span class="zhuanming">寳應</span>二年，敕於塔所置<span class="zhuanming">寳應寺</span>。<span class="zhuanming">大曆</span>五年，敕賜祖堂額，號「<span class="zhuanming">真宗般若傳法之堂</span>」。七年敕賜塔額，號「<span class="zhuanming">般若大師之塔</span>」。<span class="zhuanming">貞元</span>十二年，敕皇太子集諸禪師，楷定禪門宗旨，遂立<span class="zhuanming">神會禪師</span>爲第七祖，内<span class="zhuanming">神龍寺</span>，敕置碑記，見在。又御製七祖讚文，見行於世。</span> </p><p> <span>（<span class="zhuanming">唐</span><span class="zhuanming">宗密</span><span class="shuming">圓覺經大疏鈔</span>卷三之下，載<span class="shuming">續藏經</span>第一編第十五套第一册。）</span> </p></div></div></div>
</>
一、兩首五更轉的思想
<div class="wlghyzd_wzb_18"><div id="FCdiv1156411" key="1156411"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=494501">神會和尚禪話録</a> &gt; 研究 &gt; 神會兩首五更轉和一首五言律詩的思想略析 &gt; 一、兩首五更轉的思想 </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="FCdiv1156412" key="1156412"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00268-001-L00236','494562',this);" style="cursor:pointer;"> <span class="song">P236</span></i><p class="font18" id="ZSK00268-001-BT0000121"><b>一﹑兩首五更轉的思想</b></p><p> <span>我們不妨把五更轉的五更看作是五個段落。在五更中，從不同方面宣傳南宗無念禪法，有的地方對北宗的「凝心入定，住心看净，起心外照，攝心内證」的漸教禪法提出批評。兩首五更轉雖文詞不同，内容完全一致。<span class="shuming">荷澤寺神會和尚五更轉</span>（下簡稱「第一首」）缺二十一字，有幾段意思已經不完整。<span class="shuming">南宗<i class="pageTag" onclick="viewPic('ZSK00268-001-L00237','494562',this);" style="cursor:pointer;"> <span class="song">P237</span></i>定邪正五更轉</span>（下簡稱「第二首」）一字不缺，而且是當年最流行的，故下面以解釋此首爲主，順便按内容引證第一首的句子加以説明。</span> </p><p> <span>一更初。妄想真如不異居。迷則真如是妄想，悟即妄想是真如。念不起，更無餘，見本性，等虚空。有作有求非解脱，無作無求是功夫。</span> </p><p> <span>意爲真妄不二，對於迷於佛教真諦的人來説，認爲真如是真如，妄想是妄想，而没有看到真如通過妄想而存在，妄想的本體是真如。這樣就誤把真如看作是妄想，又把妄想看成是真如。<span class="zhuanming">神會</span>的本意是説不能離開現實的人生去追求彼岸世界，離開世俗的情欲和思想去尋求解脱成佛的原因，認爲修道不離現實生活，坐禪何異任運自在。第一首的「一切時中常解脱，共俗和光不染塵」，也有這個意思。其中的「不染塵」是説雖在世俗世界生活，但却不起「妄念」。<span class="shuming">壇語</span>説：「煩惱自菩提……迷悟有殊，菩提性原不異。」<span class="shuming">問答雜徵義</span>（<span class="zhuanming">石井</span>本）説：「性不離妄。」與前述也意思一致。因此，正確的禪定方法應是去掉一切目的性，無念無作無求，這樣纔能明見佛性，而佛性本身如同虚空，無形無相，不可執著。</span> </p><p> <span>二更催。大圓寶鏡鎮安臺。衆生不了攀緣境，由斯障閉不心開。本自净，没塵埃，無染著，絶輪迴。諸行無常是生滅，但觀實相見<span class="zhuanming">如來</span>。</span> </p><p> <span>是説衆生心性本净，祇是因爲被世俗情欲障蔽，纔不見本性，不得解脱。如悟自性清净，即明真如實相而達到解脱。其中的「大圓寶鏡」比喻佛性﹑本心，如<span class="zhuanming">弘忍</span><span class="shuming">修心要論</span>説：「衆生佛性本來清净，如雲底日，但了然守本真心，妄念雲盡，慧日即現……譬如磨鏡，塵盡明自然現<a class="zhuhao" href="#448" id="445">〔一〕</a>。」<span class="zhuanming">神會</span>回答<span class="zhuanming">廬山</span><span class="zhuanming">簡法師</span>之問，<i class="pageTag" onclick="viewPic('ZSK00268-001-L00238','494562',this);" style="cursor:pointer;"> <span class="song">P238</span></i>其中説：「且如明鏡，則能鑑萬像，萬像不現其中，此將爲妙。何以故？如來以無分别智，能分别一切；豈有分别之心，而能分别一切。」所謂「無分别智」是與真如之理﹑佛性相契合之智，實際是<span class="zhuanming">神會</span>用來與「自然智」﹑「無師智」等同使用的詞，也作「佛性」看待。<span class="zhuanming">神會</span>認爲，心性本净，如果不認識這點而對事物有所分别（認識取捨等），就會使心性受到世俗欲念的障蔽，達不到見性覺悟的境地。第一首的「頓見竟，佛門開。寂滅樂，是菩提」，是講頓見佛性，覺悟解脱，無苦常樂。</span> </p><p> <span>三更侵。<span class="zhuanming">如來</span>智慧本幽深。唯佛與佛乃能見，聲聞緣覺不知音。處山谷，住禪林。入空定，便凝心。一坐還同八萬劫，祇爲擔麻不重金。</span> </p><p> <span>意爲佛的智慧幽深，非小乘人（聲聞﹑緣覺）可以達到，修北宗的「凝心入定，住心看净……」的禪法，也無助於達到覺悟。傳統禪法和北宗禪法，主張在山林幽静之地坐禪，觀想佛教義理。北宗主張觀心，看净，觀空，觀實相，方法是「凝心入定，住心看净，起心外照，攝心内證」，控制身心進行禪觀，求得證悟。<span class="zhuanming">神會</span>認爲頓見佛性無需這種禪法，第一首也説「莫作意，勿凝心。住自在，離思尋」；「了性即知當解脱，何勞端坐作功夫」？在<span class="shuming">南宗定是非論</span>中曾批評北宗禪法不僅無助於達到解脱，而且是障礙達到覺悟的，所謂「此是障菩提」。如信奉這種禪法，就如同<span class="shuming">長阿含經</span>卷七<span class="shuming">弊宿經</span>中所説的那位愚者一樣，出外求財，不取黄金，却「負麻而歸」。<span class="zhuanming">神會</span>以南宗禪法爲「金寶」，而把北宗禪法喻爲「麻」。</span> </p><p> <span>四更蘭。法身體性不勞看。看則住心便作意，作意還同妄想團。放四體，莫攢玩。任本性，自公官。善惡不思即無念，無念無思是湼槃。</span> </p><i class="pageTag" onclick="viewPic('ZSK00268-001-L00239','494562',this);" style="cursor:pointer;"> <span class="song">P239</span></i><p> <span>北宗繼承<span class="zhuanming">道信</span>以來的禪法，重修持「一行三昧」，即通過觀想一佛到觀想一切佛，最後觀想實相﹑法身的禪定<a class="zhuhao" href="#449" id="446">〔二〕</a>。<span class="zhuanming">神秀</span>教弟子坐禪應觀心﹑看净，最後也歸結爲觀諸法實相﹑真如<a class="zhuhao" href="#450" id="447">〔三〕</a>。<span class="zhuanming">神會</span>在此指出「法身體性」無需看。如果修這樣的禪法，就是存心要修證什麽（「住心」﹑「作意」），是「妄想」的表現。<span class="zhuanming">神會</span>在<span class="shuming">壇語</span>中明確表示，貪愛財色﹑男女是「粗妄」，而「聞説菩提，起心取菩提：聞説湼槃，起心取湼槃」以及「聞説净，起心取净」等，都屬於「細妄」。南宗禪法的要則是「無念」，即效法真如﹑佛性，對一切無所取捨，無是非﹑善惡，無情無欲，此即「不作意」，「不起心」。<span class="shuming">南宗定是非論</span>説：「云何無念？所謂不念有無，不念善惡……不念菩提，不以菩提爲念。」第一首五更轉中的「般若本來無處所，作意何時悟法音？」也是叫人「不作意」去求取智慧，應當無念。第二首中的「放四體，莫攢玩」的「攢玩」，亦作「攢抏」，意爲在禪觀中探究，玩味（禪悦）。這六字是講不必端坐入定，應使肢體自然，不應抑制身心去觀察探究，玩味由坐禪證悟帶來的歡悦。「任本性，自公官」中的「公官」，原意當爲朝廷命官的意思。這六字是講放任自然，自己作主，不受外界制約，也是對「無念」禪法的説明。認爲做到「無念無思」便達到湼槃解脱。<span class="shuming">南宗定是非論</span>也説：「見無念者，得向佛知見。見無念者，名爲實相……<span class="zhuanming">恒</span>沙功德一時等備。」</span> </p><p> <span>五更分。菩提無住復無根。過去捨身求不得，吾師普示不忘恩。施法藥，大張門，去障膜，豁浮雲。頓與衆生開佛眼，皆令見性免沉淪。</span> </p><p> <span>是説「菩提」（覺悟）無相無住也無根，超言絶象，靠修持傳統的禪法和積累功德（修寺﹑捨財乃至捨身等），累世歷劫都達不到解脱，只有修持<span class="zhuanming">慧能</span>開創的南宗禪法，纔可去掉情欲障蔽，而使佛性顯現，頓悟<i class="pageTag" onclick="viewPic('ZSK00268-001-L00240','494562',this);" style="cursor:pointer;"> <span class="song">P240</span></i>成佛。詞中的「吾師」，自然是指<span class="zhuanming">慧能</span>。</span> </p><p> <span>我們從<span class="zhuanming">神會</span>的這兩首五更轉，可進一步瞭解他當時傳法是採用了十分靈活的方法。又是與僧俗信徒談話，隨機回答五花八門的質詢，言詞中或引佛經講解，或巧作譬喻；又是登壇説法；又是設無遮大會與北宗展開論戰，定奪是非，口辯詞給；又是著曲詞令人入調演唱。五更轉的發現，在<span class="zhuanming">中國</span>文學史上也有意義，由此可以看到<span class="zhuanming">唐代</span>填詞作曲的情况。<span class="zhuanming">胡適</span>在<span class="shuming">神會和尚語録的第三個敦煌寫本</span>之三中説：</span> </p><p> <span>現在我們看<span class="zhuanming">敦煌</span>寫本裏鈔出的各種佛曲，特别看那流傳最廣的<span class="zhuanming">神會和尚</span>的五更轉曲子，我們不但可以相信<span class="zhuanming">開元</span><span class="zhuanming">天寶</span>時代已有依照當時最流行的曲拍作佛曲的風氣，我們並且可以相信那樣填詞作曲的風氣可能比<span class="zhuanming">開元</span><span class="zhuanming">天寶</span>更早，可能是人們歌唱的普通作風，並不限於教坊的樂工，也不限於歌妓舞女，也不限於佛教的和尚尼姑。凡是好聽的曲子，凡是許多人愛聽愛唱的調子，總有人依照那曲調編造新曲，那就是填詞了。</span> </p><p> <span>是説得有道理的。</span> </p></div></div></div>
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神會兩首五更轉和一首五言律詩的思想略析
<div class="wlghyzd_wzb_18"><div id="FCdiv1156415" key="1156415"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=494501">神會和尚禪話録</a> &gt; 研究 &gt; 神會兩首五更轉和一首五言律詩的思想略析 </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="FCdiv1156416" key="1156416"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00268-001-L00234','494561',this);" style="cursor:pointer;"> <span class="song">P234</span></i><p class="font20" id="ZSK00268-001-BT0000120">神會兩首五更轉和一首五言律詩的思想略析</p><p> <span>本書發表<span class="zhuanming">神會</span>的兩首五更轉，一首題爲<span class="shuming">荷澤寺神會和尚五更轉</span>，用的是<span class="zhuanming">胡適</span>據<span class="zhuanming">倫敦</span><span class="zhuanming">大英博物館</span>所藏的兩個<span class="zhuanming">敦煌</span>殘卷所作的校寫本；一首題爲<span class="shuming">南宗定邪正五更轉</span>，用的是據<span class="zhuanming">敦煌縣博物館</span>所藏寫本所作的校寫本。</span> </p><p> <span>第一首五更轉最早由<span class="zhuanming">日本</span>學者<span class="zhuanming">入矢義高</span>發現。一九五九年他寫信告訴<span class="zhuanming">胡適</span>，斯六一○三號<span class="zhuanming">敦煌</span>殘卷上有<span class="shuming">荷澤和尚五更轉</span>，祇存一更至三更。原題<span class="shuming">荷澤和尚五更轉</span>之旁有用朱筆補寫的「寺<span class="zhuanming">神會</span>」三字，題目應爲<span class="shuming">荷澤寺神會五更轉</span>。<span class="zhuanming">胡適</span>進而發現，<span class="zhuanming">倫敦</span>的斯六一○三殘紙和斯二六七九殘紙原來是一張紙撕斷了的，便把這兩個殘卷合併校寫爲完整的一首，最初發表在<span class="shuming">神會和尚語録的第三個敦煌寫本</span>（載<span class="zhuanming">臺灣</span><span class="zhuanming">中央研究院</span><span class="shuming">歷史語言研究所集刊</span>外編第四種<span class="shuming">慶祝董作賓先生六十五歲論文集</span>上册，一九六○年出版，後亦被收入<span class="zhuanming">胡適紀念館</span>新版<span class="shuming">神會和尚遺集</span>的附録之中）的第三部分。<span class="zhuanming">胡適</span>認爲，詞内的「莫作意，勿凝心」，「何勞端坐作功夫」，頗像<span class="zhuanming">神會</span>的思想，雖文詞不佳，仍可斷定是<span class="zhuanming">神會</span>的作品。</span> </p><p> <span><span class="zhuanming">敦煌縣博物館</span>所藏七七號寫本上，第一個寫本是<span class="shuming">南宗定是非論</span>，第二個寫本是<span class="shuming">壇語</span>，接着是<span class="shuming">南宗定邪正五更轉</span>及所附五言律詩。無論是排列次序，還是内容，這四個抄件都與<span class="zhuanming">巴黎</span><span class="zhuanming">國立圖書館</span>所藏的<span class="zhuanming">敦煌</span>文書伯二○四五號相同。<span class="zhuanming">胡適</span>在一九五八年在校寫<span class="shuming">壇語</span>之後，把<span class="zhuanming">巴黎</span>本的<span class="shuming">南宗定邪正五更轉</span>及<i class="pageTag" onclick="viewPic('ZSK00268-001-L00235','494561',this);" style="cursor:pointer;"> <span class="song">P235</span></i>所附五言律詩校訂，作爲<span class="shuming">壇語</span>的附録發表在<span class="shuming">新校定的敦煌寫本神會和尚遺著兩種</span>（載<span class="zhuanming">臺灣</span><span class="shuming">歷史語言研究所集刊</span>二十九本<span class="shuming">慶祝趙元任先生六十五歲論文集</span>，後也被收入新版<span class="shuming">神會和尚遺集</span>附録）之中。本書發表的<span class="zhuanming">敦博</span>本五更轉及所附五言律詩，在校刊時參考了<span class="shuming">巴黎本</span>（復印件）及<span class="zhuanming">胡適</span>校本。</span> </p><p> <span>「五更轉」是<span class="zhuanming">唐</span>中期開始盛行的燕樂的曲牌之一。一九五○年<span class="zhuanming">商務印書館</span>出版了<span class="zhuanming">王重民</span>輯的<span class="shuming">敦煌曲子詞集</span>，收有從<span class="zhuanming">敦煌</span>文書中輯校的曲子詞一百六十二首，有<span class="shuming">魚美人</span>﹑<span class="shuming">菩薩蠻</span>﹑<span class="shuming">西江月</span>﹑<span class="shuming">浪濤沙</span>﹑<span class="shuming">浣溪沙</span>﹑<span class="shuming">望江南</span>﹑<span class="shuming">長相思</span>等等。<span class="zhuanming">陰法魯</span>在爲此書寫的序中介紹了曲子詞的起源和發展情况。他在引<span class="zhuanming">宋</span><span class="zhuanming">沈括</span><span class="shuming">夢溪筆談</span>卷五所説：「<span class="zhuanming">唐</span><span class="zhuanming">天寶</span>十三載，以先王之樂爲雅樂，前世新聲爲清樂，合胡部者爲宴樂（燕樂）。」之後作了解釋，認爲「雅樂」指<span class="zhuanming">秦代</span>以前的古樂，「清樂」是<span class="zhuanming">漢</span>﹑<span class="zhuanming">魏</span>﹑<span class="zhuanming">六朝</span>的樂府，燕樂是<span class="zhuanming">隋</span>﹑<span class="zhuanming">唐</span>時代<span class="zhuanming">中原</span>音樂和<span class="zhuanming">西域</span>音樂相融合之後而産生的新音樂。説：「配雅樂的歌詞保存到現在的是<span class="shuming">詩經</span>；配清樂的歌詞是『樂府詩』；配<span class="zhuanming">唐代</span>燕樂的歌詞是『曲詞』或『曲子詞』，或簡稱『詞』。」<span class="zhuanming">王重民</span>在此書<span class="shuming">叙録</span>中説：「今所謂詞，古原稱曲子。按曲子源出樂府，<span class="zhuanming">郭茂倩</span>稱曲子所由脱變之樂府爲『雜曲歌辭』或『近代曲辭』；伯三二七一﹑斯六五三七兩卷，正與此相似。原卷調名下均著『詞』字（樂府詩集亦然）。是五七言樂府原稱詞（即『辭』字），或稱曲，而長短句則稱曲子也。」他還概述此書所輯曲子詞的内容包括：「有邊客遊子之呻吟，忠臣義士之壯語，隱君子之怡情悦志，少年學子之熱望與失望，以及佛子之讚頌，醫生之歌訣，莫不入調。」現從<span class="zhuanming">敦煌</span>遺書中發現的五更轉，顯然是按一定的曲拍填寫的曲子詞，或簡稱詞。<span class="zhuanming">胡適</span>曾對三首（按，另一首是<span class="zhuanming">胡適</span>據<span class="zhuanming">湖南</span><span class="zhuanming">許國霖</span>的<span class="shuming">敦煌雜録</span>中的五更調重校）五更轉作了比較，指出它們的曲調完<i class="pageTag" onclick="viewPic('ZSK00268-001-L00236','494561',this);" style="cursor:pointer;"> <span class="song">P236</span></i>全相同，「都是從七字句變化出來的長短句：第一句，第五﹑六﹑七﹑八句都是三字句；第二﹑三﹑四﹑九﹑十句都是七字句。三首共十五章，用韻的方式也完全相同。」（見<span class="shuming">神會和尚語録的第三個敦煌寫本</span>之三）<span class="shuming">荷澤寺神會和尚五更轉</span>和<span class="shuming">南宗定邪正五更轉</span>雖都是可入調歌唱的曲子詞，但詞藻並不華美，也没有引人入勝的意境，最顯著的特點是利用曲子詞這一種藝術形式宣傳禪宗南宗的禪法思想。正如<span class="zhuanming">胡適</span>所指出的：「這兩首五更轉都是<span class="zhuanming">神會和尚</span>宣傳革命的曲子，雖然没有文學的價值，在當時大概頗有宣傳的作用。其中第二首流行更廣，現存的大約有八九件<span class="zhuanming">敦煌</span>寫本。第一首的文字技術太差了，好像就被淘汰了，祇剩這一本偶然保存下來，使我們知道<span class="shuming">荷澤和尚五更轉</span>原是兩首。」（同上所引）<span class="zhuanming">胡適</span>所説「<span class="zhuanming">神會和尚</span>宣傳革命」，實指<span class="zhuanming">神會</span>宣傳南宗革新的禪法主張。他認爲這兩首五更轉都是<span class="zhuanming">神會</span>作的結論是可信的。兩首詞的中心内容是宣傳頓教無念禪法，批評北宗禪法，與<span class="zhuanming">神會</span>的<span class="shuming">壇語</span>﹑<span class="shuming">南宗定是非論</span>的思想完全一致。</span> </p><p> <span>下面對這兩首詞及一首五言律詩的思想略加解釋。</span> </p></div></div></div>
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目録
<div class="wlghyzd_wzb_18"><div id="FCdiv1156419" key="1156419"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=494501">神會和尚禪話録</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="FCdiv1156420" key="1156420"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00268-001-C00001','1613172',this);" style="cursor:pointer;"> <span class="song">P1</span></i><p style="text-indent:NaNpx;">目録</p><p style="text-indent:28px;">前言<span style="float:right;text-indent:0px;">一</span></p><p style="text-indent:28px;">正編<span style="float:right;text-indent:0px;">一</span></p><p style="text-indent:56px;">南陽和上頓教解脱禪門直了性壇語<span style="float:right;text-indent:0px;">三</span></p><p style="text-indent:56px;">菩提達摩南宗定是非論<span class="font12 zhu">唐獨孤沛撰</span><span style="float:right;text-indent:0px;">一五</span></p><p style="text-indent:56px;">頓悟無生般若頌<span style="float:right;text-indent:0px;">四九</span></p><p style="text-indent:84px;">附：荷澤大師顯宗記<span style="float:right;text-indent:0px;">五二</span></p><p style="text-indent:56px;">南陽和尚問答雜徵義<span class="font12 zhu">唐劉澄集</span><span style="float:right;text-indent:0px;">五四</span></p><p style="text-indent:84px;">一﹑倫敦本<span style="float:right;text-indent:0px;">五七</span></p><p style="text-indent:84px;">二﹑石井本<span style="float:right;text-indent:0px;">六○</span></p><p style="text-indent:84px;">三﹑巴黎本<span style="float:right;text-indent:0px;">一一五</span></p><p style="text-indent:56px;">洛京荷澤神會大師語<span style="float:right;text-indent:0px;">一二四</span></p><p style="text-indent:56px;">五更轉兩首﹑五言律詩一首<span style="float:right;text-indent:0px;">一二六</span></p><p style="text-indent:84px;">荷澤寺神會和尚五更轉<span style="float:right;text-indent:0px;">一二七</span></p><i class="pageTag" onclick="viewPic('ZSK00268-001-C00002','1613172',this);" style="cursor:pointer;"> <span class="song">P2</span></i><p style="text-indent:84px;">南宗定邪正五更轉（附録異抄本三種）<span style="float:right;text-indent:0px;">一二八</span></p><p style="text-indent:84px;">五言律詩<span style="float:right;text-indent:0px;">一三二</span></p><p style="text-indent:28px;">附編<span style="float:right;text-indent:0px;">一三三</span></p><p style="text-indent:56px;">神會七祖傳<span class="font12 zhu">唐宗密</span><span style="float:right;text-indent:0px;">一三五</span></p><p style="text-indent:56px;">大唐東都荷澤寺殁故第七祖國師大德於龍門寳應寺龍崗腹建身塔銘并序<span class="font12 zhu">門人比丘慧空撰</span><span style="float:right;text-indent:0px;">一三七</span></p><p style="text-indent:56px;">荷澤和尚傳<span class="font12 zhu">南唐招慶寺静﹑筠二禪僧</span><span style="float:right;text-indent:0px;">一三九</span></p><p style="text-indent:56px;">唐洛京荷澤寺神會傳<span class="font12 zhu">宋贊寧</span><span style="float:right;text-indent:0px;">一四○</span></p><p style="text-indent:56px;">西京荷澤寺神會禪師傳<span class="font12 zhu">宋道原</span><span style="float:right;text-indent:0px;">一四二</span></p><p style="text-indent:56px;">唐神會傳<span class="font12 zhu">元曇噩</span><span style="float:right;text-indent:0px;">一四三</span></p><p style="text-indent:56px;">慧能與神會（五則）<span style="float:right;text-indent:0px;">一四五</span></p><p style="text-indent:56px;">神會的禪法（四則）<span style="float:right;text-indent:0px;">一五二</span></p><p style="text-indent:28px;">研究<span style="float:right;text-indent:0px;">一五五</span></p><p style="text-indent:56px;">神會及其禪法理論<span style="float:right;text-indent:0px;">一五七</span></p><p style="text-indent:84px;">一﹑神會及其在中國禪宗史上的地位<span style="float:right;text-indent:0px;">一五九</span></p><p style="text-indent:112px;">神會生卒年歲和師事慧能的時間<span style="float:right;text-indent:0px;">一五九</span></p><p style="text-indent:112px;">與慧能論佛性<span style="float:right;text-indent:0px;">一六五</span></p><i class="pageTag" onclick="viewPic('ZSK00268-001-C00003','1613172',this);" style="cursor:pointer;"> <span class="song">P3</span></i><p style="text-indent:112px;">宣傳頓教禪法爲南宗争正統<span style="float:right;text-indent:0px;">一六九</span></p><p style="text-indent:112px;">南宗正統和神會七祖地位的確立<span style="float:right;text-indent:0px;">一八六</span></p><p style="text-indent:84px;">二﹑神會著作及現存情况<span style="float:right;text-indent:0px;">一九○</span></p><p style="text-indent:84px;">三﹑神會的禪法理論<span style="float:right;text-indent:0px;">二○○</span></p><p style="text-indent:112px;">以慧能的南宗爲正統的祖統説<span style="float:right;text-indent:0px;">二○一</span></p><p style="text-indent:112px;">認爲主觀信仰與外在教化是達到解脱的兩個條件——「發菩提心」與「善知識指授」<span style="float:right;text-indent:0px;">二○七</span></p><p style="text-indent:112px;">頓教禪法——所謂「單刀直入，直了見性」<span style="float:right;text-indent:0px;">二一一</span></p><p style="text-indent:112px;">以不修爲修的「無念」禪法<span style="float:right;text-indent:0px;">二一四</span></p><p style="text-indent:112px;">論「知」﹑「知見」在解脱中的意義<span style="float:right;text-indent:0px;">二二○</span></p><p style="text-indent:112px;">對北宗禪法的批評<span style="float:right;text-indent:0px;">二二二</span></p><p style="text-indent:112px;">宣傳誦持金剛般若經的功德<span style="float:right;text-indent:0px;">二二九</span></p><p style="text-indent:56px;">神會兩首五更轉和一首五言律詩的思想略析<span style="float:right;text-indent:0px;">二三四</span></p><p style="text-indent:84px;">一﹑兩首五更轉的思想<span style="float:right;text-indent:0px;">二三六</span></p><p style="text-indent:84px;">二﹑五言律詩的思想<span style="float:right;text-indent:0px;">二四○</span></p><p style="text-indent:56px;">有關神會的兩篇銘文的注釋<span style="float:right;text-indent:0px;">二四三</span></p><i class="pageTag" onclick="viewPic('ZSK00268-001-C00004','1613172',this);" style="cursor:pointer;"> <span class="song">P4</span></i><p style="text-indent:84px;">一﹑神會塔銘注釋<span style="float:right;text-indent:0px;">二四三</span></p><p style="text-indent:84px;">二﹑慧堅碑銘注釋<span style="float:right;text-indent:0px;">二四九</span></p><p style="text-indent:56px;">早期禪宗的珍貴資料——神會語録——寫在神會和尚禪話録發行之際<span style="float:right;text-indent:0px;">二六二</span></p><p style="text-indent:28px;">參考書目<span style="float:right;text-indent:0px;">二六七</span></p></div></div></div>
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[插圖]
<div class="wlghyzd_wzb_18"><div id="FCdiv1156423" key="1156423"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=494501">神會和尚禪話録</a> &gt; 插圖 </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="FCdiv1156424" key="1156424"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00268-001-A00004','1613171',this);" style="cursor:pointer;"> <span class="song">P4</span></i><p><img src="http://xuexi.ancientbooks.cn/shuju/u/cms/www/201801/05205244g8xi.jpg" style="					max-height:px;				"/><span class="font12 imgDes"> </span></p><p> <span><span class="zhuanming">敦博</span>77號抄件之二<span class="shuming">壇語</span></span> </p><i class="pageTag" onclick="viewPic('ZSK00268-001-A00005','1613171',this);" style="cursor:pointer;"> <span class="song">P5</span></i><p><img src="http://xuexi.ancientbooks.cn/shuju/u/cms/www/201801/0520524462ul.jpg" style="					max-height:px;				"/><span class="font12 imgDes"> </span></p><p> <span><span class="zhuanming">敦博</span>77號抄件之一<span class="shuming">南宗定是非論</span></span> </p><i class="pageTag" onclick="viewPic('ZSK00268-001-A00006','1613171',this);" style="cursor:pointer;"> <span class="song">P6</span></i><p><img src="http://xuexi.ancientbooks.cn/shuju/u/cms/www/201801/05205244hh2v.jpg" style="					max-height:px;				"/><span class="font12 imgDes"> </span></p><p> <span><span class="zhuanming">巴黎</span><span class="zhuanming">國立圖書館</span>藏<span class="zhuanming">敦煌</span>文書P3047抄件<span class="shuming">南宗定是非論</span></span> </p><i class="pageTag" onclick="viewPic('ZSK00268-001-A00007','1613171',this);" style="cursor:pointer;"> <span class="song">P7</span></i><p><img src="http://xuexi.ancientbooks.cn/shuju/u/cms/www/201801/05205244ep9e.jpg" style="					max-height:px;				"/><span class="font12 imgDes"> </span></p><p> <span><span class="zhuanming">巴黎</span><span class="zhuanming">國立圖書館</span>藏<span class="zhuanming">敦煌</span>文書P3488抄件<span class="shuming">南宗定是非論</span></span> </p><i class="pageTag" onclick="viewPic('ZSK00268-001-A00008','1613171',this);" style="cursor:pointer;"> <span class="song">P8</span></i><p><img src="http://xuexi.ancientbooks.cn/shuju/u/cms/www/201801/05205245ey45.jpg" style="					max-height:px;				"/><span class="font12 imgDes"> </span></p><p> <span><span class="zhuanming">倫敦</span><span class="zhuanming">大英博物館</span>藏<span class="zhuanming">敦煌</span>文書S6557抄件<span class="shuming">南陽和尚問答雜徵義</span></span> </p><i class="pageTag" onclick="viewPic('ZSK00268-001-A00009','1613171',this);" style="cursor:pointer;"> <span class="song">P9</span></i><p><img src="http://xuexi.ancientbooks.cn/shuju/u/cms/www/201801/052052455r0e.jpg" style="					max-height:px;				"/><span class="font12 imgDes"> </span></p><p> <span><span class="zhuanming">日本</span><span class="zhuanming">石井光雄</span>購藏的<span class="zhuanming">敦煌</span>寫本<span class="shuming">南陽和尚問答雜徵義</span></span> </p><i class="pageTag" onclick="viewPic('ZSK00268-001-A00010','1613171',this);" style="cursor:pointer;"> <span class="song">P10</span></i><p><img src="http://xuexi.ancientbooks.cn/shuju/u/cms/www/201801/052052458pmp.jpg" style="					max-height:px;				"/><span class="font12 imgDes"> </span></p><p> <span><span class="zhuanming">巴黎</span><span class="zhuanming">國立圖書館</span>藏<span class="zhuanming">敦煌</span>文書P2045抄件<span class="shuming">壇語</span>﹑<span class="shuming">南宗定邪正五更轉</span>及五言律詩</span> </p></div></div></div>
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附録
<div class="wlghyzd_wzb_18"><div id="FCdiv1156427" key="1156427"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=494501">神會和尚禪話録</a> &gt; 正編 &gt; 五更轉兩首、五言律詩一首 &gt; 南宗定邪正五更轉 &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="FCdiv1156393" key="1156393"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00268-001-L00129','494523',this);" style="cursor:pointer;"> <span class="song">P129</span></i><p class="font16" id="ZSK00268-001-BT0000080"><b>（一）<span class="zhuanming">胡適</span>校<span class="shuming">大乘五更轉</span></b></p><p> <span>原按語：「<span class="zhuanming">倫敦</span><span class="zhuanming">大英博物館</span>S4634卷子正面寫的是<span class="shuming">無量壽宗要經</span>，反面鈔有<span class="shuming">大乘五更轉</span>一首。此本頗多誤字，但可以代表一個有小修改的本子。」</span> </p><p> </p><p> <span>一更初。妄想真如不異居。迷即真如是妄想，悟即妄想是真如。念不起，更無餘。見本性，等空虚。有作有求非解脱，無作無求是功夫。</span> </p><i class="pageTag" onclick="viewPic('ZSK00268-001-L00130','494523',this);" style="cursor:pointer;"> <span class="song">P130</span></i><p> <span>二更催。大圓寳鏡鎮安臺。衆生不了攀〔緣〕病，由斯鄣閉心不開。本自净，没塵埃，無染著，絶輪迴。諸行無常是生滅，得觀實相見如來。</span> </p><p> <span>三更深。如來智慧本由心。以佛爲佛乃能見，聲聞緣覺不知音。入山谷，坐禪林，入空定，便凝心。󲳴󲳴還同八萬劫，只爲擔麻不重金。</span> </p><p> <span>四更蘭。法身體性不勞看。看即住心便作意，作意還同妄〔想〕團。放四體，莫攢抏。認本性，自觀看。善惡不思由</span> <span class="font12 zhu">（猶？）</span> <span>不念，無思無念是湼槃。</span> </p><p> <span>五更分。菩提無柱</span> <span class="font12 zhu">（住？）</span> <span>本無根。過去捨身求不得，吾師󲳴遂不妄</span> <span class="font12 zhu">（忘？）</span> <span>恩。施法藥，大張門。去倞</span> <span class="font12 zhu">（禁？）</span> <span>障，撥浮雲。本與衆生開佛眼，皆令見性免沉淪。</span> </p></div></div></div>
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一、神會塔銘校釋
<div class="wlghyzd_wzb_18"><div id="FCdiv1156430" key="1156430"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=494501">神會和尚禪話録</a> &gt; 研究 &gt; 有關神會的兩篇銘文的注釋 &gt; 一、神會塔銘校釋 </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="FCdiv1156431" key="1156431"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00268-001-L00243','494565',this);" style="cursor:pointer;"> <span class="song">P243</span></i><p class="font18" id="ZSK00268-001-BT0000125"><b>一﹑神會塔銘校釋</b></p><p> <span><span class="shuming">神會塔銘</span>全稱是<span class="shuming">大唐東都荷澤寺殁故第七祖國師大德於龍門寶應寺龍崗腹建身塔銘並序</span>，<span class="zhuanming">神會</span>弟子<span class="zhuanming">慧空</span>撰文，<span class="zhuanming">法璘</span>書。一九八三年十二月，位於<span class="zhuanming">洛陽</span><span class="zhuanming">龍門</span>西北側的<span class="zhuanming">唐</span>代<span class="zhuanming">寶應寺</span>遺址，在基建破土時發現<span class="zhuanming">神會</span>的墓，從中出土這方塔銘。最早報道此事的是<span class="zhuanming">温玉成</span>。一九八四年出版的<span class="shuming">世界宗教研究</span>第二期發表了他的<span class="shuming">記新出土的荷澤大師神會塔銘</span>的文章。此文前一部分簡要介紹了此方塔銘的學術價值，後面校録塔銘的全文。此文發表後，引起國内外學術界的極大興趣。</span> </p><p> <span>一九九二年<span class="shuming">文物</span>第三期發表了<span class="zhuanming">洛陽市文物工作隊</span>的<span class="shuming">洛陽唐神會和尚身塔塔基清理</span>的報告和<span class="zhuanming">李學勤</span>爲此專寫的<span class="shuming">禪宗早期文物的重要發現</span>的論文。在報告中將塔銘用通行的簡體文字作了全文校録。筆者在<span class="shuming">神會和尚禪話録</span>的<span class="shuming">附編</span>之中收録了此文，對某些字用括弧注明筆者的修改意見，對標點也有所改動。</span> </p><p> <span>筆者以往所看到的<span class="shuming">神會塔銘</span>的照片太小，不少字迹不好辨認，對已經發表的録文難以再作細緻校核。最近筆者看到<span class="zhuanming">中國社會科學出版社</span>一九九一年出版的<span class="zhuanming">洛陽文物工作隊</span>編的<span class="shuming">洛陽出土歷代墓誌輯繩</span>，其中赫然刊載<span class="shuming">神會塔銘</span>的巨幅照片，欣喜之情難以言表。將上述包括筆者在内的録文取來對<i class="pageTag" onclick="viewPic('ZSK00268-001-L00244','494565',this);" style="cursor:pointer;"> <span class="song">P244</span></i>照核查，發現都有明顯的失誤。</span> </p><p> <span>下面即以此幅照片爲依據，並參考以往發表的諸篇録文，將塔銘全文重作校訂﹑標點﹑分段，並且選擇重要語句略作注釋。</span> </p></div></div></div>
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荷澤寺神會和尚五更轉
<div class="wlghyzd_wzb_18"><div id="FCdiv1156434" key="1156434"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=494501">神會和尚禪話録</a> &gt; 正編 &gt; 五更轉兩首、五言律詩一首 &gt; 荷澤寺神會和尚五更轉 </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="FCdiv1156435" key="1156435"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00268-001-L00127','494520',this);" style="cursor:pointer;"> <span class="song">P127</span></i><p class="font18" id="ZSK00268-001-BT0000076"><b>荷澤寺神會和尚五更轉</b></p><p> <span>一更初。湼槃城裏見真如。妄想是空非有實，不言未有不言無。非垢净，離空虚。莫作意，入無餘。了性即知當解脱，何勞端坐作功夫？</span> </p><p> <span>二更催。知心無念是如來。妄相是空非有實，󲳴󲳴山上不勞梯。頓見竟，佛門開。寂滅樂，是菩提。󲳴󲳴󲳴燈恒普照，了見馨香無去來。</span> </p><p> <span>三更深。無生󲳴󲳴坐禪林。内外中間無處所，魔軍自滅不來侵。莫作意，勿凝心。住自在，離思尋。般若本來無處所，作意何時悟法音？</span> </p><p> <span>四更蘭。󲳴󲳴󲳴󲳴󲳴󲳴󲳴。󲳴󲳴</span> <span class="font12 xiao">（以上校寫S6103殘卷。以下校寫S2679殘卷。）</span> <span>共傳無作法，愚人造化數󲳴般。尋不見，難󲳴難。󲳴󲳴󲳴，本來禪。若悟刹那應即見，迷時累劫闇中看。</span> </p><p> <span>五更分。净體猶</span> <span class="font12 zhu">（由）</span> <span>來無我人。黑白見知而不染，遮莫青黄寂不論。了了見，的知真。隨無相，離緣因。一切時中常解脱，共俗和光不染塵。</span> </p></div></div></div>
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有關神會的兩篇銘文的注釋
<div class="wlghyzd_wzb_18"><div id="FCdiv1156438" key="1156438"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=494501">神會和尚禪話録</a> &gt; 研究 &gt; 有關神會的兩篇銘文的注釋 </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="FCdiv1156431" key="1156431"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00268-001-L00243','494565',this);" style="cursor:pointer;"> <span class="song">P243</span></i><p class="font18" id="ZSK00268-001-BT0000125"><b>一﹑神會塔銘校釋</b></p><p> <span><span class="shuming">神會塔銘</span>全稱是<span class="shuming">大唐東都荷澤寺殁故第七祖國師大德於龍門寶應寺龍崗腹建身塔銘並序</span>，<span class="zhuanming">神會</span>弟子<span class="zhuanming">慧空</span>撰文，<span class="zhuanming">法璘</span>書。一九八三年十二月，位於<span class="zhuanming">洛陽</span><span class="zhuanming">龍門</span>西北側的<span class="zhuanming">唐</span>代<span class="zhuanming">寶應寺</span>遺址，在基建破土時發現<span class="zhuanming">神會</span>的墓，從中出土這方塔銘。最早報道此事的是<span class="zhuanming">温玉成</span>。一九八四年出版的<span class="shuming">世界宗教研究</span>第二期發表了他的<span class="shuming">記新出土的荷澤大師神會塔銘</span>的文章。此文前一部分簡要介紹了此方塔銘的學術價值，後面校録塔銘的全文。此文發表後，引起國内外學術界的極大興趣。</span> </p><p> <span>一九九二年<span class="shuming">文物</span>第三期發表了<span class="zhuanming">洛陽市文物工作隊</span>的<span class="shuming">洛陽唐神會和尚身塔塔基清理</span>的報告和<span class="zhuanming">李學勤</span>爲此專寫的<span class="shuming">禪宗早期文物的重要發現</span>的論文。在報告中將塔銘用通行的簡體文字作了全文校録。筆者在<span class="shuming">神會和尚禪話録</span>的<span class="shuming">附編</span>之中收録了此文，對某些字用括弧注明筆者的修改意見，對標點也有所改動。</span> </p><p> <span>筆者以往所看到的<span class="shuming">神會塔銘</span>的照片太小，不少字迹不好辨認，對已經發表的録文難以再作細緻校核。最近筆者看到<span class="zhuanming">中國社會科學出版社</span>一九九一年出版的<span class="zhuanming">洛陽文物工作隊</span>編的<span class="shuming">洛陽出土歷代墓誌輯繩</span>，其中赫然刊載<span class="shuming">神會塔銘</span>的巨幅照片，欣喜之情難以言表。將上述包括筆者在内的録文取來對<i class="pageTag" onclick="viewPic('ZSK00268-001-L00244','494565',this);" style="cursor:pointer;"> <span class="song">P244</span></i>照核查，發現都有明顯的失誤。</span> </p><p> <span>下面即以此幅照片爲依據，並參考以往發表的諸篇録文，將塔銘全文重作校訂﹑標點﹑分段，並且選擇重要語句略作注釋。</span> </p></div></div></div>
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三
<div class="wlghyzd_wzb_18"><div id="FCdiv1156440" key="1156440"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=494501">神會和尚禪話録</a> &gt; 附編 &gt; 慧能與神會 &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="FCdiv1156441" key="1156441"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00268-001-L00147','494537',this);" style="cursor:pointer;"> <span class="song">P147</span></i><p class="font18" id="ZSK00268-001-BT0000095"><b>三</b></p><p> <span>有一童子名<span class="zhuanming">神會</span>，<span class="zhuanming">襄陽</span><span class="zhuanming">高氏</span>子。年十三，自<span class="zhuanming">玉泉</span>來參禮。師曰：「知識遠來艱辛，還將得本來否？<i class="pageTag" onclick="viewPic('ZSK00268-001-L00148','494537',this);" style="cursor:pointer;"> <span class="song">P148</span></i>若有本，則合識主，試説看。」</span> </p><p> <span><span class="zhuanming">會</span>曰：「以無住爲本，見即是主。」</span> </p><p> <span>師曰：「這沙彌争合取次語。」</span> </p><p> <span><span class="zhuanming">會</span>乃問曰：「和尚坐禪，還見不見？」</span> </p><p> <span>師以拄杖打三下，云：「吾打汝痛不痛？」</span> </p><p> <span>對曰：「亦痛亦不痛。」</span> </p><p> <span>師曰：「吾亦見亦不見。」</span> </p><p> <span><span class="zhuanming">神會</span>問：「如何是亦見亦不見？」</span> </p><p> <span>師云：「吾之所見，常見自心過愆，不見他人是非好惡，是以亦見亦不見。汝言亦痛亦不痛如何？汝若不痛，同其木石；若痛，則同凡夫，即起恚恨。汝向前見不見，是二邊；痛不痛，是生滅。汝自性且不見，敢爾弄人！」<span class="zhuanming">神會</span>禮拜悔謝。</span> </p><p> <span>師又曰：「汝若心迷不見，問善知識覓路。汝若心悟，即自見性，依法修行。汝自迷不見自心，卻來問吾見與不見。吾見自知，豈代汝迷。汝若自見，亦不代吾迷。何不自知自見，乃問吾見與不見。」<span class="zhuanming">神會</span>再禮百餘拜，求謝過愆，服勤給侍，不離左右。</span> </p><p> <span>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> </p><p> <span><span class="zhuanming">神會</span>出曰：「是諸佛之本源，<span class="zhuanming">神會</span>之佛性。」</span> </p><i class="pageTag" onclick="viewPic('ZSK00268-001-L00149','494537',this);" style="cursor:pointer;"> <span class="song">P149</span></i><p> <span>師曰：「向汝道無名無字，汝便唤作本源佛性。汝向去有把茆蓋頭也。只成箇知解宗徒！」</span> </p><p> <span>祖師滅後，<span class="zhuanming">會</span>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>盛行于世。</span> </p><p> <span>（<span class="zhuanming">元</span><span class="zhuanming">宗寳</span>編<span class="shuming">六祖壇經</span>。）</span> </p></div></div></div>
</>
二
<div class="wlghyzd_wzb_18"><div id="FCdiv1156443" key="1156443"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=494501">神會和尚禪話録</a> &gt; 附編 &gt; 慧能與神會 &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="FCdiv1156444" key="1156444"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00268-001-L00146','494536',this);" style="cursor:pointer;"> <span class="song">P146</span></i><p class="font18" id="ZSK00268-001-BT0000094"><b>二</b></p><p> <span>〔四六〕又<span class="zhuanming">玉泉寺</span>有一童子，年十三歲，<span class="zhuanming">當陽縣</span>人，名曰<span class="zhuanming">神會</span>。禮師三拜，問曰：「和尚坐禪，還見不見？」</span> </p><p> <span>師以拄</span> <span class="font12 xiao">（「拄」原本作「柱」）</span> <span>杖打一下，却問：「吾打汝，痛不痛？」</span> </p><p> <span>對云：「亦痛亦不痛。」</span> </p><p> <span>師曰：「吾亦見亦不見。」</span> </p><p> <span><span class="zhuanming">神會</span>問：「如何是亦見亦不見。」</span> </p><p> <span>師言：「吾之所見，常見自心過愆，不見他人是非好惡，是以亦見亦不見。汝言亦痛亦不痛，如何？汝若不痛，同其木石；若痛，即同凡夫，即起於恨。」</span> </p><i class="pageTag" onclick="viewPic('ZSK00268-001-L00147','494536',this);" style="cursor:pointer;"> <span class="song">P147</span></i><p> <span>師曰：「<span class="zhuanming">神會</span>小兒，向前見不見，是二邊；痛不痛，屬生滅。汝自性且不見，敢來弄人。」<span class="zhuanming">神會</span>禮拜悔謝，更不敢言。</span> </p><p> <span>師又曰：「汝若心迷不見，問善知識覓路。汝若心悟，即自見性，依法修行。汝自迷不見自心，却來問吾見與不見。吾見自知，豈代汝迷？汝若自見，亦不代吾迷。何不自知自見，乃問吾見與不見。</span> </p><p> <span><span class="zhuanming">神會</span>禮百餘拜，求謝愆過，請事爲師，不離左右。</span> </p><p> <span>〔五○〕大師以<span class="zhuanming">先天</span>元年，於<span class="zhuanming">新州</span><span class="zhuanming">國恩寺</span>造塔。至二年七月八日，唤門人告别。師言：「汝等近前，吾至八月，欲辭世間。汝等有疑，早須相問，爲汝破疑，當令迷盡，使汝安樂。吾若去後，無人教汝。」<span class="zhuanming">法海</span>等聞，悉皆涕泣，唯有<span class="zhuanming">神會</span>，不動神情，亦無涕泣。師曰：「<span class="zhuanming">神會</span>小師，却得善不善等，毁譽不動。餘者不得，數年在山，修行何道？汝今悲泣，爲憂阿誰？若憂吾不知去處，吾自知去處。吾若不知去處，終不别汝。汝等悲泣，蓋爲不知吾去處；若知吾去處，即不合悲泣。法性本無生滅去來。汝等盡坐，吾與汝等一偈</span> <span class="font12 xiao">（通行本，『一』上有『説』字，似是），</span> <span>名曰<span class="shuming">真假動静偈</span>。汝等誦取此偈，與吾意同，依此修行，不失宗旨。」衆僧作禮，請師説偈。</span> </p><p> <span>（<span class="zhuanming">日本</span><span class="zhuanming">興聖寺</span>藏<span class="zhuanming">宋</span><span class="zhuanming">惠昕</span>改編本<span class="shuming">六祖壇經</span>。<span class="zhuanming">鈴木貞太郎</span>﹑<span class="zhuanming">公田連太郎</span>校。）</span> </p></div></div></div>
</>
一
<div class="wlghyzd_wzb_18"><div id="FCdiv1156446" key="1156446"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=494501">神會和尚禪話録</a> &gt; 附編 &gt; 慧能與神會 &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="FCdiv1156447" key="1156447"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00268-001-L00145','494535',this);" style="cursor:pointer;"> <span class="song">P145</span></i><p class="font18" id="ZSK00268-001-BT0000093"><b>一</b></p><p> <span>又有一僧名<span class="zhuanming">神會</span>，<span class="zhuanming">南陽</span></span> <span class="font12 xiao">（原本作「楊」）</span> <span>人也，至<span class="zhuanming">漕溪山</span>禮拜，問言：「和尚坐禪，見不見？」</span> </p><p> <span>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> </p><p> <span><span class="zhuanming">神會</span>答言：「亦痛亦不痛。」</span> </p><p> <span>六祖言曰：「吾亦見亦不見。」</span> </p><p> <span><span class="zhuanming">神會</span>又問大師：「何以亦見亦不見？」</span> </p><p> <span>大師言：「吾亦見〔者〕，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。汝亦痛亦不痛如何？」</span> </p><p> <span><span class="zhuanming">神會</span>答曰：「若不痛，即同無情木石；若痛，即同凡夫</span> <span class="font12 xiao">（原本無「夫」字，據<span class="zhuanming">惠昕</span>本補），</span> <span>即起於恨。」</span> </p><p> <span>大師言：「<span class="zhuanming">神會</span>，向前見不見是兩邊，痛不痛是生滅。汝自性且不見，敢來弄人！」</span> </p><p> <span><span class="zhuanming">神會</span>禮拜，更不敢言。大師言：「汝心迷不見，問善知識覓路。汝心悟自見，依法修行。汝自迷不見自心，却來問<span class="zhuanming">慧能</span>見否？吾不自知，代汝迷不得。汝若自見，〔豈〕代得我迷？何不自修</span> <span class="font12 xiao">（原本下衍「見否，吾不自知」），</span> <span>乃問吾見否？」</span> </p><i class="pageTag" onclick="viewPic('ZSK00268-001-L00146','494535',this);" style="cursor:pointer;"> <span class="song">P146</span></i><p> <span><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。……</span> </p><p> <span><span class="zhuanming">法海</span>等衆僧聞已，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</span> <span class="font12 xiao">（原本缺「不善」二字，據<span class="zhuanming">惠昕</span>本補）</span> <span>等，毁譽不動。餘者不得，數年山中，更修何道？汝今悲泣，更憂</span> <span class="font12 xiao">（原本「憂」作「有」）</span> <span>阿誰？憂吾不知去處在？若不知去處，終不别汝。汝等悲泣，即不知吾去處，若知去處，即不悲泣。性無生滅，無去無來。汝等盡坐，吾與汝一偈<span class="shuming">真假動静偈</span>，汝等盡誦取此偈，意與吾同，依此修行，不失宗旨。」</span> </p><p> <span>（<span class="zhuanming">楊曾文</span>校<span class="shuming">敦煌新本六祖壇經</span>，<span class="zhuanming">上海古籍出版社</span>一九九三年版。）</span> </p></div></div></div>
</>
慧能與神會
<div class="wlghyzd_wzb_18"><div id="FCdiv1156450" key="1156450"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=494501">神會和尚禪話録</a> &gt; 附編 &gt; 慧能與神會 </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="FCdiv1156447" key="1156447"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00268-001-L00145','494535',this);" style="cursor:pointer;"> <span class="song">P145</span></i><p class="font18" id="ZSK00268-001-BT0000093"><b>一</b></p><p> <span>又有一僧名<span class="zhuanming">神會</span>，<span class="zhuanming">南陽</span></span> <span class="font12 xiao">（原本作「楊」）</span> <span>人也，至<span class="zhuanming">漕溪山</span>禮拜，問言：「和尚坐禪，見不見？」</span> </p><p> <span>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> </p><p> <span><span class="zhuanming">神會</span>答言：「亦痛亦不痛。」</span> </p><p> <span>六祖言曰：「吾亦見亦不見。」</span> </p><p> <span><span class="zhuanming">神會</span>又問大師：「何以亦見亦不見？」</span> </p><p> <span>大師言：「吾亦見〔者〕，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。汝亦痛亦不痛如何？」</span> </p><p> <span><span class="zhuanming">神會</span>答曰：「若不痛，即同無情木石；若痛，即同凡夫</span> <span class="font12 xiao">（原本無「夫」字，據<span class="zhuanming">惠昕</span>本補），</span> <span>即起於恨。」</span> </p><p> <span>大師言：「<span class="zhuanming">神會</span>，向前見不見是兩邊，痛不痛是生滅。汝自性且不見，敢來弄人！」</span> </p><p> <span><span class="zhuanming">神會</span>禮拜，更不敢言。大師言：「汝心迷不見，問善知識覓路。汝心悟自見，依法修行。汝自迷不見自心，却來問<span class="zhuanming">慧能</span>見否？吾不自知，代汝迷不得。汝若自見，〔豈〕代得我迷？何不自修</span> <span class="font12 xiao">（原本下衍「見否，吾不自知」），</span> <span>乃問吾見否？」</span> </p><i class="pageTag" onclick="viewPic('ZSK00268-001-L00146','494535',this);" style="cursor:pointer;"> <span class="song">P146</span></i><p> <span><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。……</span> </p><p> <span><span class="zhuanming">法海</span>等衆僧聞已，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</span> <span class="font12 xiao">（原本缺「不善」二字，據<span class="zhuanming">惠昕</span>本補）</span> <span>等，毁譽不動。餘者不得，數年山中，更修何道？汝今悲泣，更憂</span> <span class="font12 xiao">（原本「憂」作「有」）</span> <span>阿誰？憂吾不知去處在？若不知去處，終不别汝。汝等悲泣，即不知吾去處，若知去處，即不悲泣。性無生滅，無去無來。汝等盡坐，吾與汝一偈<span class="shuming">真假動静偈</span>，汝等盡誦取此偈，意與吾同，依此修行，不失宗旨。」</span> </p><p> <span>（<span class="zhuanming">楊曾文</span>校<span class="shuming">敦煌新本六祖壇經</span>，<span class="zhuanming">上海古籍出版社</span>一九九三年版。）</span> </p></div></div></div>
</>
五
<div class="wlghyzd_wzb_18"><div id="FCdiv1156453" key="1156453"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=494501">神會和尚禪話録</a> &gt; 附編 &gt; 慧能與神會 &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="FCdiv1156454" key="1156454"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00268-001-L00150','494539',this);" style="cursor:pointer;"> <span class="song">P150</span></i><p class="font18" id="ZSK00268-001-BT0000097"><b>五</b></p><p> <span>師於大藏經内有六處有疑，問於六祖。</span> </p><p> <span>第一問戒定慧，曰：「戒定慧如何？所用戒何物？定從何處修？慧因何處起？所見不通流。」</span> </p><p> <span>六祖答曰：「定則定其心，將戒戒其行。性中常慧照，自見自知深。」</span> </p><p> <span>第二問：「本無今有有何物？本有今無無何物？誦經不見有無義，真似騎驢更覓驢。」</span> </p><p> <span>答曰：「前念惡業本無，後念善生今有。念念常行善行，後代人天不久。汝今正聽吾言，吾即本無今有。」</span> </p><i class="pageTag" onclick="viewPic('ZSK00268-001-L00151','494539',this);" style="cursor:pointer;"> <span class="song">P151</span></i><p> <span>第三問：「將生滅却滅？將滅滅却生？不了生滅義，所見似聾盲。」</span> </p><p> <span>答曰：「將生滅却滅，令人不執性。將滅滅却生，令人心離境。未若離二邊，自除生滅病。」</span> </p><p> <span>第四問：「先頓而後漸？先漸而後頓？不悟頓漸人，心裏常迷悶。」</span> </p><p> <span>答曰：「聽法頓中漸，悟法漸中頓。修行頓中漸，證果漸中頓。頓漸是常因，悟中不迷悶。」</span> </p><p> <span>第五問：「先定後慧？先慧後定？定慧初後，何生爲正？」</span> </p><p> <span>答曰：「常生清净心，定中而有慧。於境上無心，慧中而有定。定慧等無先，雙修自心正。」</span> </p><p> <span>第六問：「先佛而後法？先法而後佛？佛法本根源，起從何處出？」</span> </p><p> <span>答曰：「説即先佛而後法，聽即先法而後佛。若論佛法本根源，一切衆生心裏出。」</span> </p><p> <span>（<span class="zhuanming">宋</span><span class="zhuanming">道原</span>編<span class="shuming">景德傳燈録</span>卷二十八，載<span class="shuming">大正藏</span>卷五十一）</span> </p></div></div></div>
</>
四
<div class="wlghyzd_wzb_18"><div id="FCdiv1156457" key="1156457"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=494501">神會和尚禪話録</a> &gt; 附編 &gt; 慧能與神會 &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="FCdiv1156458" key="1156458"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00268-001-L00149','494538',this);" style="cursor:pointer;"> <span class="song">P149</span></i><p class="font18" id="ZSK00268-001-BT0000096"><b>四</b></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。</span> </p><p> <span>時有<span class="zhuanming">荷澤寺</span>小沙彌<span class="zhuanming">神會</span>，年始十三，答：「此是佛之本源。」</span> </p><p> <span>大師問云：「何是本源？」</span> </p><p> <span>沙彌答曰：「本源者，諸佛本性。」</span> </p><p> <span>大師云：「我説無名無字，汝云何言佛性有名字？」</span> </p><p> <span>沙彌曰：「佛性無名字，因和上問故立名字。正名字時，即無名字。」</span> </p><p> <span>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。」</span> </p><p> <span>至夜間，大師問沙彌：「我打汝時，佛性受否？」</span> </p><i class="pageTag" onclick="viewPic('ZSK00268-001-L00150','494538',this);" style="cursor:pointer;"> <span class="song">P150</span></i><p> <span>答云：「佛性無受。」</span> </p><p> <span>大師問：「汝知痛否？」</span> </p><p> <span>沙彌答：「知痛。」</span> </p><p> <span>大師問：「汝既知痛，云何道佛性無受？」</span> </p><p> <span>沙彌答：「豈同木石？雖痛而心性不受。」</span> </p><p> <span>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。</span> </p><p> <span>（<span class="shuming">曹溪大師别傳</span>，取自<span class="zhuanming">日本</span><span class="zhuanming">柳田聖山</span>主編<span class="shuming">六祖壇經諸本集成</span>所載<span class="zhuanming">比叡山</span><span class="zhuanming">延曆寺</span>藏<span class="zhuanming">唐</span>寫本。）</span> </p></div></div></div>
</>
唐神會傳
<div class="wlghyzd_wzb_18"><div id="FCdiv1156461" key="1156461"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=494501">神會和尚禪話録</a> &gt; 附編 &gt; 唐神會傳 </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="FCdiv1156462" key="1156462"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00268-001-L00143','494533',this);" style="cursor:pointer;"> <span class="song">P143</span></i><p class="font20" id="ZSK00268-001-BT0000091">唐神會傳<span class="font12 zhu"><span class="zhuanming">元</span><span class="zhuanming">曇噩</span></span></p><p> <span><span class="zhuanming">唐</span><span class="zhuanming">神會</span>，姓<span class="zhuanming">高</span>，<span class="zhuanming">襄陽</span>人。資性惇明。年方幼學，即事郡之<span class="zhuanming">國昌寺</span><span class="zhuanming">顯元法師</span>出家，受經具戒，特異羣類。</span> </p><p> <span>時<span class="zhuanming">能禪師</span>弘唱心法於<span class="zhuanming">嶺表</span>，<span class="zhuanming">會</span>聞而樂之，竟往無復。沮及見，問<span class="zhuanming">會</span>曰：「從何所來？」曰：「無所從來。」曰：「如是則汝且歸去。」曰：「亦無所歸。」曰：「太茫茫生。」曰：「身現在路。」曰：「猶未到在？」曰：「曾不滯留。」於是居<span class="zhuanming">曹溪</span>者數載。</span> </p><p> <span><span class="zhuanming">開元</span>八年，詔配<span class="zhuanming">南陽</span><span class="zhuanming">龍興寺</span>，後復開導<span class="zhuanming">洛陽</span>，而南宗之指，始盛於天下。先是兩京之間，皆<span class="zhuanming">神秀</span>化地也。而<span class="zhuanming">普寂</span>又<span class="zhuanming">秀</span>之嗣世，謂之北宗。逮<span class="zhuanming">會</span>，而<span class="zhuanming">普寂</span>之門絶人迹，則南北之宗各樹黨矣。因而是非相攻，毁譽交起。<span class="zhuanming">天寳</span>初，御史<span class="zhuanming">盧奕</span>奏<span class="zhuanming">會</span>聚衆圖不軌。詔辨對，卒無他，徙<span class="zhuanming">均州</span>。二年，又徙<span class="zhuanming">荆州</span>之<span class="zhuanming">開元寺</span><span class="zhuanming">般若院</span>。</span> </p><p> <span>十四年，<span class="zhuanming">范陽</span>節度使<span class="zhuanming">安禄山</span>反，舉兵内向，陷兩京。車駕幸<span class="zhuanming">蜀</span>，詔<span class="zhuanming">郭子儀</span>以天下副帥討<span class="zhuanming">禄山</span>。時大農空乏，軍興，絶資費。右僕射<span class="zhuanming">裴冕</span>策以爲：凡所在郡府，宜置戒壇度僧，而收其施利，以給國用。<span class="zhuanming">會</span>由是獲主<span class="zhuanming">洛陽</span>事，其所輸入尤多。<span class="zhuanming">肅宗</span>朝屢入内廷供養，詔將作大匠造禪宇於<span class="zhuanming">荷澤</span>。<span class="zhuanming">上元</span>元年五月十三日，與門人囑别。俄避席望空頂禮，歸方丈。是夕卒，壽九十三。建塔葬<span class="zhuanming">洛陽</span>之<span class="zhuanming">寳應寺</span>。謚「<span class="zhuanming">真宗</span>」，<i class="pageTag" onclick="viewPic('ZSK00268-001-L00144','494533',this);" style="cursor:pointer;"> <span class="song">P144</span></i>塔號「<span class="zhuanming">般若</span>」。</span> </p><p> <span>（<span class="zhuanming">元</span><span class="zhuanming">曇噩</span>編<span class="shuming">新修科分六學僧傳</span>卷四，載<span class="shuming">續藏經</span>第二編·乙第六套第三册。）</span> </p></div></div></div>
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西京荷澤寺神會禪師傳
<div class="wlghyzd_wzb_18"><div id="FCdiv1156465" key="1156465"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=494501">神會和尚禪話録</a> &gt; 附編 &gt; 西京荷澤寺神會禪師傳 </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="FCdiv1156466" key="1156466"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00268-001-L00142','494532',this);" style="cursor:pointer;"> <span class="song">P142</span></i><p class="font20" id="ZSK00268-001-BT0000090">西京荷澤寺神會禪師傳<span class="font12 zhu"><span class="zhuanming">宋</span><span class="zhuanming">道原</span></span></p><p> <span><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">高氏</span>，年十四爲沙彌。</span> </p><p> <span>謁六祖。祖曰：「知識遠來大艱辛，將本來否？若有本則合識主，試説看。」師曰：「以無住爲本，見即是主。」祖曰：「遮</span> <span class="font12 xiao">（按，當作「這」）</span> <span>沙彌争合取次語。」便以杖打。師於杖下思惟曰：「大善知識歷劫難逢，今既得遇，豈惜身命！」自此給侍。</span> </p><p> <span>他日，祖告衆曰：「吾有一物，無頭無尾，無名無字，無背無面，諸人還識否？」師乃出曰：「是諸佛之本源，<span class="zhuanming">神會</span>之佛性。」祖曰：「向汝道無名無字，汝便唤本源佛性！」師禮拜而退。</span> </p><p> <span>師尋往<span class="zhuanming">西京</span>受戒，<span class="zhuanming">唐</span><span class="zhuanming">景龍</span>中却歸<span class="zhuanming">曹溪</span>。祖滅後二十年間，<span class="zhuanming">曹溪</span>頓旨沈廢於<span class="zhuanming">荆</span><span class="zhuanming">吴</span>，<span class="zhuanming">嵩嶽</span>漸門盛行於<span class="zhuanming">秦</span><span class="zhuanming">洛</span>，乃入京。<span class="zhuanming">天寳</span>四年方定兩宗</span> <span class="font12 zhu">南<span class="zhuanming">能</span>頓宗，北<span class="zhuanming">秀</span>漸教，</span> <span>乃著<span class="shuming">顯宗記</span>盛行于世。</span> </p><p> <span>一日鄉信至，報二親亡。師入堂白槌曰：「父母俱喪，請大衆念<span class="shuming">摩訶般若</span>。」衆纔集，師便打槌曰：「勞煩大衆！」</span> </p><p> <span>師於<span class="zhuanming">上元</span>元年五月十三日中夜奄然而化，俗壽七十五。二年，建塔於<span class="zhuanming">洛京</span><span class="zhuanming">龍門</span>，勅於塔所置<span class="zhuanming">寳應寺</span>。<span class="zhuanming">大曆</span>五年賜號「<span class="zhuanming">真宗般若傳法之堂</span>」，七年又賜「<span class="zhuanming">般若大師</span>」之塔。</span> </p><p> <span>（<span class="zhuanming">宋</span><span class="zhuanming">道原</span>編<span class="shuming">景德傳燈録</span>卷五，載<span class="shuming">大正藏</span>卷五十一。）</span> </p></div></div></div>
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唐洛京荷澤寺神會傳
<div class="wlghyzd_wzb_18"><div id="FCdiv1156469" key="1156469"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=494501">神會和尚禪話録</a> &gt; 附編 &gt; 唐洛京荷澤寺神會傳 </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="FCdiv1156470" key="1156470"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00268-001-L00140','494531',this);" style="cursor:pointer;"> <span class="song">P140</span></i><p class="font20" id="ZSK00268-001-BT0000089">唐洛京荷澤寺神會傳<span class="font12 zhu"><span class="zhuanming">宋</span><span class="zhuanming">贊寧</span></span></p><p> <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<span class="zhuanming">釋</span>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，匪貪講貫。</span> </p><p> <span>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。裂裳裹足，以千里爲跬步之間耳。及見，<span class="zhuanming">能</span>問<span class="zhuanming">會</span>曰：「從何所來？」答曰：「無所從來。」<span class="zhuanming">能</span>曰：「汝不歸去。」答曰：「一無所歸。」<span class="zhuanming">能</span>曰：「汝太茫茫。」答曰：「身緣在路。」<span class="zhuanming">能</span>曰：「由自未到。」答曰：「今已得到，且無滯留。」居<span class="zhuanming">曹溪</span>數載，後遍尋名跡。</span> </p><p> <span><span class="zhuanming">開元</span>八年，勅配住<span class="zhuanming">南陽</span><span class="zhuanming">龍興寺</span>。續於<span class="zhuanming">洛陽</span>大行禪法，聲彩發揮。先是兩京之間皆宗<span class="zhuanming">神秀</span>，若不淰之魚鮪附沼龍也。從見<span class="zhuanming">會</span>明心，六祖之風蕩其漸修之道矣。南北二宗，時始判焉，致<span class="zhuanming">普寂</span>之門，盈而後虚。<span class="zhuanming">天寳</span>中，御史<span class="zhuanming">盧奕</span>阿比於<span class="zhuanming">寂</span>，誣奏<span class="zhuanming">會</span>聚徒，疑萌不利。<span class="zhuanming">玄宗</span>召赴京，時駕幸<span class="zhuanming">昭應</span>，湯池得對，言理允愜，勅移往<span class="zhuanming">均部</span>。二年，勅徙<span class="zhuanming">荆州</span><span class="zhuanming">開元寺</span><span class="zhuanming">般若院</span>住焉。十四年，<span class="zhuanming">范陽</span><span class="zhuanming">安禄山</span>舉兵内向，兩京版蕩，駕幸<span class="zhuanming">巴</span><span class="zhuanming">蜀</span>。副元帥<span class="zhuanming">郭子儀</span>率兵平殄，然於飛輓索然，用右僕射<span class="zhuanming">裴冕</span>權計，大府各置戒壇度僧，僧税緡謂之「香水錢」，聚是以助軍須。初<span class="zhuanming">洛都</span>先陷，<span class="zhuanming">會</span>越在草莽。時<span class="zhuanming">盧奕</span>爲賊所戮，羣議乃請<span class="zhuanming">會</span>主其壇度。于時<i class="pageTag" onclick="viewPic('ZSK00268-001-L00141','494531',this);" style="cursor:pointer;"> <span class="song">P141</span></i>寺宇宫觀，鞠爲灰燼，乃權創一院，悉資苫蓋，而中築方壇，所獲財帛，頓支軍費。<span class="zhuanming">代宗</span>﹑<span class="zhuanming">郭子儀</span>收復兩京，<span class="zhuanming">會</span>之濟用頗有力焉。<span class="zhuanming">肅宗皇帝</span>詔入内供養，勅將作大匠，併功齊力，爲造禪宇于<span class="zhuanming">荷澤寺</span>中是也。</span> </p><p> <span><span class="zhuanming">會</span>之敷演，顯發<span class="zhuanming">能</span>祖之宗風，使<span class="zhuanming">秀</span>之門寂寞矣。<span class="zhuanming">上元</span>元年，囑别門人，避座望空頂禮，歸方丈，其夜示滅，受生九十三歲矣，即建午月十三日也。遷塔于<span class="zhuanming">洛陽</span><span class="zhuanming">寳應寺</span>，勅謚大師曰「<span class="zhuanming">真宗</span>」，塔號「<span class="zhuanming">般若</span>」焉。</span> </p><p> <span>系曰：修其教，不易其俗；齊其政，不易其宜者，貴其漸也。<span class="zhuanming">會師</span>自南徂北，行<span class="zhuanming">曹溪</span>之法，<span class="zhuanming">洛中</span>彌盛，如能不自異，外護已成則可矣。況乎旁無力輪，人之多僻，欲無放逐，其可得乎？或曰：其過不多，何遽是乎？通曰：犯時之忌，罪不在大；失其所適，過不在深。後之觀此，急知時事歟！是以佛萬劫學化行者，知化行難耳。無令固己而損法，慎之哉！</span> </p><p> <span>（<span class="zhuanming">宋</span><span class="zhuanming">贊寧</span><span class="shuming">宋高僧傳</span>卷八，載<span class="shuming">大正藏</span>第五十卷。）</span> </p></div></div></div>
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荷澤和尚傳
<div class="wlghyzd_wzb_18"><div id="FCdiv1156473" key="1156473"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=494501">神會和尚禪話録</a> &gt; 附編 &gt; 荷澤和尚傳 </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="FCdiv1156474" key="1156474"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00268-001-L00139','494530',this);" style="cursor:pointer;"> <span class="song">P139</span></i><p class="font20" id="ZSK00268-001-BT0000088">荷澤和尚傳<span class="font12 zhu"><span class="zhuanming">南唐</span><span class="zhuanming">招慶寺</span><span class="zhuanming">静</span>﹑<span class="zhuanming">筠</span>二禪僧</span></p><p> <span><span class="zhuanming">荷澤和尚</span>，嗣六祖，在<span class="zhuanming">西京</span><span class="zhuanming">荷澤寺</span>。師諱<span class="zhuanming">神會</span>，姓<span class="zhuanming">高</span>，<span class="zhuanming">襄陽</span>人也。師初到六祖處，六祖問：「是你遠來大艱辛，還將本來不？若有本，即合識主。是你試説看。」師對曰：「<span class="zhuanming">神會</span>以無住爲本，見即是主。」祖曰：「者</span> <span class="font12 xiao">（按，當爲「這」）</span> <span>沙弥争取次語。」便以杖亂打。師杖下思惟：「大善知識歷劫難逢，今既得遇，豈惜身命。」六祖察其語深情至，故試之也。</span> </p><p> <span>自此自傳心印，演化<span class="zhuanming">東都</span>，定其宗旨。南<span class="zhuanming">能</span>北<span class="zhuanming">秀</span>，自<span class="zhuanming">神會</span>現楊</span> <span class="font12 xiao">（按，應作「顯揚」）。</span> <span><span class="zhuanming">曹溪</span>一杖</span> <span class="font12 xiao">（按，當作「枝」），</span> <span>始芳宇宙。<span class="zhuanming">天寳</span>中，御史<span class="zhuanming">盧液</span></span> <span class="font12 xiao">（按，應作「奕」），</span> <span>是北宗<span class="zhuanming">普寂</span>門徒，奏<span class="zhuanming">會</span>聚徒<span class="zhuanming">洛陽</span>。<span class="zhuanming">玄宗</span>徵赴，駕幸<span class="zhuanming">詔</span></span> <span class="font12 xiao">（按，當作「昭」）</span> <span><span class="zhuanming">應</span>，得對天顔，言理允符聖情。鄭重有司，量移<span class="zhuanming">均州</span>。<span class="zhuanming">至德</span>二年，<span class="zhuanming">肅宗</span>敕徙<span class="zhuanming">荆州</span>，住<span class="zhuanming">開元寺</span>。師鄉信到報，父母俱喪。師乃入僧堂，白搥曰：「父母俱喪，請大衆念<span class="shuming">摩訶般若</span>。」大衆纔坐，師曰：「勞煩大衆，珍重！」師<span class="zhuanming">上元</span>元年五月十三日殁。敕謚「<span class="zhuanming">真宗大師</span>」﹑「<span class="zhuanming">般若</span>」之塔。</span> </p><p> <span>（<span class="zhuanming">南唐</span><span class="zhuanming">招慶寺</span><span class="zhuanming">静</span>﹑<span class="zhuanming">筠</span>二禪德編<span class="shuming">祖堂集</span>卷三。）</span> </p></div></div></div>
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五言律詩
<div class="wlghyzd_wzb_18"><div id="FCdiv1156477" key="1156477"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=494501">神會和尚禪話録</a> &gt; 正編 &gt; 五更轉兩首、五言律詩一首 &gt; 五言律詩 </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="FCdiv1156478" key="1156478"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00268-001-L00132','1381570',this);" style="cursor:pointer;"> <span class="song">P132</span></i><p class="font18" id="ZSK00268-001-BT0000083"><b>五言律詩</b></p><p> <span>真乘實罕遇，至理信幽深。</span> </p><p> <span>欲離相非相，還將心照心。</span> </p><p> <span>髻中珠末得，衣裏寳難尋。</span> </p><p> <span>爲報<a class="zhuhao" href="#414" id="413">〔一〕</a>擔麻者，如何不重金？</span> </p>註          <p> <span class="font12 xiao"><a class="zhuhao" href="#413" id="414">〔一〕</a>原本「報」作「寳」，據<span class="zhuanming">巴黎</span>本改。</span> </p></div></div></div>
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神會生卒年歲和師事慧能的時間
<div class="wlghyzd_wzb_18"><div id="FCdiv1156481" key="1156481"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=494501">神會和尚禪話録</a> &gt; 研究 &gt; 神會及其禪法理論 &gt; 一、神會及其在中國禪宗史上的地位 &gt; 神會生卒年歲和師事慧能的時間 </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="FCdiv1156482" key="1156482"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00268-001-L00159','494548',this);" style="cursor:pointer;"> <span class="song">P159</span></i><p class="font18" id="ZSK00268-001-BT0000106">神會生卒年歲和師事慧能的時間</p><p> <span><span class="zhuanming">神會</span>的生平傳記，詳略不同地見於<span class="zhuanming">唐</span><span class="zhuanming">宗密</span><span class="shuming">圓覺經大疏鈔</span>卷三之下﹑<span class="shuming">圓覺經略疏鈔</span>卷四﹑<span class="zhuanming">五代</span><span class="zhuanming">招慶寺</span><span class="zhuanming">静</span>﹑<span class="zhuanming">筠</span>二僧撰<span class="shuming">祖堂集</span>卷三﹑<span class="zhuanming">宋</span><span class="zhuanming">贊寧</span><span class="shuming">宋高僧傳</span>卷八﹑<span class="zhuanming">宋</span><span class="zhuanming">道原</span>編<span class="shuming">景德傳燈録</span>卷五﹑<span class="zhuanming">元</span>代<span class="zhuanming">曇噩</span>編<span class="shuming">新修科分六學僧傳</span>卷四等。此外，<span class="zhuanming">唐代</span>的<span class="shuming">歷代法寳紀</span>﹑<span class="shuming">曹溪大師别傳</span>等資料，也可參考。</span> </p><i class="pageTag" onclick="viewPic('ZSK00268-001-L00160','494548',this);" style="cursor:pointer;"> <span class="song">P160</span></i><p> <span><span class="zhuanming">神會</span>，俗姓<span class="zhuanming">高</span>，<span class="zhuanming">襄陽</span>（郡治在今<span class="zhuanming">湖北</span><span class="zhuanming">襄樊市</span>）人。自幼從師學習<span class="shuming">五經</span>，後自讀<span class="shuming">莊子</span>﹑<span class="shuming">老子</span>，很受啟發。從讀<span class="shuming">後漢書</span>得知佛教的事情，開始對佛教産生興趣，而「無仕進之意」，離家投<span class="zhuanming">襄陽</span><span class="zhuanming">國昌寺</span><span class="zhuanming">顥元法師</span>門下出家，廣讀佛經（以上據<span class="shuming">宋高僧傳</span>卷八）。</span> </p><p> <span><span class="zhuanming">襄陽郡</span>（也曾爲「州」）南邊是<span class="zhuanming">荆州</span>（<span class="zhuanming">天寳</span>元年〔七四二〕也曾爲<span class="zhuanming">江陵郡</span>）。在<span class="zhuanming">荆州</span><span class="zhuanming">當陽</span>有一座名寺叫<span class="zhuanming">玉泉寺</span>，原是<span class="zhuanming">隋朝</span>天台宗創始人<span class="zhuanming">智顗</span>住過的地方。從<span class="zhuanming">唐</span><span class="zhuanming">儀鳳</span>（六七六——六七九）年間以來，北宗著名禪師<span class="zhuanming">神秀</span>（？——七○六）在此弘傳北宗禪法。據<span class="shuming">圓覺經大疏鈔</span>卷三之下，<span class="zhuanming">神會</span>曾投<span class="zhuanming">神秀</span>門下修法三年，在<span class="zhuanming">神秀</span>應<span class="zhuanming">武則天</span>之詔入<span class="zhuanming">洛陽</span>之際（<span class="shuming">傳法寳紀</span>謂在<span class="zhuanming">久視</span>年間〔七○○〕；<span class="shuming">楞伽師資記</span>謂在<span class="zhuanming">大足</span>元年〔七○一〕），<span class="zhuanming">神會</span>便南下投<span class="zhuanming">曹溪</span>（今<span class="zhuanming">廣東省</span><span class="zhuanming">韶關市</span>南）<span class="zhuanming">慧能禪師</span>的門下。此後<span class="zhuanming">神會</span>曾一度到<span class="zhuanming">西京</span><span class="zhuanming">長安</span>受戒（當爲具足戒），<span class="zhuanming">景隆</span>（七○七——七一○）年間又回到<span class="zhuanming">曹溪</span>，一直住到<span class="zhuanming">先天</span>二年（七一三）<span class="zhuanming">慧能</span>去世（此據<span class="shuming">景德傳燈録</span>卷五）。據<span class="shuming">六祖壇經</span>，<span class="zhuanming">神會</span>是<span class="zhuanming">慧能</span>的十大弟子之一。</span> </p><p> <span>但各種資料對<span class="zhuanming">神會</span>的生卒及師事<span class="zhuanming">慧能</span>的時間有不同的説法。這裏稍作説明。</span> </p><p> <span>關於<span class="zhuanming">神會</span>的生卒年有如下幾説：</span> </p><p> <span>（1）<span class="zhuanming">唐肅宗</span><span class="zhuanming">上元</span>元年卒，年七十五（六八六——七六○）。<span class="shuming">景德傳燈録</span>卷五<span class="shuming">神會傳</span>作此説。<span class="zhuanming">陳垣</span><span class="shuming">釋氏疑年録</span>從之。</span> </p><p> <span>（2）<span class="zhuanming">上元</span>元年卒，年九十三（六六八——七六○）。<span class="shuming">宋高僧傳</span>卷八﹑<span class="shuming">六學僧傳</span>卷四的<span class="shuming">神會傳</span>作此説。<span class="zhuanming">胡適</span><span class="shuming">神會和尚遺集</span><span class="shuming">荷澤大師神會傳</span>從之。過去<span class="zhuanming">日本</span>學者<span class="zhuanming">鈴木大拙</span>﹑<span class="zhuanming">宇井伯壽</span>等人也用此説。</span> </p><i class="pageTag" onclick="viewPic('ZSK00268-001-L00161','494548',this);" style="cursor:pointer;"> <span class="song">P161</span></i><p> <span>（3）<span class="zhuanming">乾元</span>元年卒，年七十五（六八四——七五八）。<span class="zhuanming">宗密</span><span class="shuming">圓覺經大疏鈔</span>卷三之下的<span class="shuming">神會傳</span>作此説。</span> </p><p> <span>一九五八年，<span class="zhuanming">胡適</span>在新校定的<span class="shuming">敦煌寫本神會和尚遺著兩種</span>一文的「附記」中，對<span class="zhuanming">神會</span>的生卒年作了新的考證。他説：</span> </p><p> <span>我現在覺得<span class="shuming">宋僧傳</span>説<span class="zhuanming">神會</span>死在<span class="zhuanming">上元</span>元年的「<span class="zhuanming">建午</span>月十三日」，這個年月日是值得我們重新檢討的。<span class="zhuanming">上元</span>元年没有「建午月」，<span class="zhuanming">乾元</span>元年也没有「建午月」。止<span class="zhuanming">肅宗</span>最末一年，即是那個没有年號的「元年」（七六二），纔可以有「建午月」的名稱。</span> </p><p> <span>因爲<span class="zhuanming">唐肅宗</span>在<span class="zhuanming">上元</span>二年（七六一）九月壬寅（廿一日）忽然下了一道驚人的諭旨，反對改元，反對年號。他説：「……欽若昊天，定時成歲。<span class="shuming">春秋</span>五始，義在體元，惟以紀年，更無潤色。至于<span class="zhuanming">漢武</span>，飾以浮華，非前王之茂典，豈永代而作則？自今已後，朕號唯稱皇帝，其年號但稱元年，去<span class="zhuanming">上元</span>之號。其以今……」（此下<span class="shuming">唐書</span>殘闕，大意是説「其以今年十一月建子爲歲首，月以斗所建辰爲名」<a class="zhuhao" href="#432" id="417">〔三〕</a>。<span class="zhuanming">上元</span>二年十一月改稱「建子月」，十二月改稱「建丑月」，次年舊正月改稱「建寅月」，以下到舊四月改稱「建巳月」。</span> </p><p> <span>但「建巳月」十八日（丁卯）<span class="zhuanming">肅宗</span>就死了。在他死之前兩天，「建巳月」十六日（乙丑）——他又下詔：「元年宜改爲<span class="zhuanming">寳應</span>，建巳月爲四月，餘月並依常數，仍依舊以正月一日爲首。」</span> </p><p> <span>所以那個没有年號的「元年」（七六一——七六二）只有六個月，還没有到「建午月」就改回舊制了。當時並没有追改<span class="zhuanming">上元</span>二年（七六一）五月爲「建午月」。但皇帝廢止新曆的詔書是「建巳月<i class="pageTag" onclick="viewPic('ZSK00268-001-L00162','494548',this);" style="cursor:pointer;"> <span class="song">P162</span></i>十六日」方下的，第三天皇帝就死了，太子即位了，「元年」的曆書當然還在通用，<span class="zhuanming">寳應</span>元年的新曆大概就没有製作頒布，也許就不準備製作頒布了。所以全國通用的還是「元年」每月「以斗所建辰爲名」的曆書。所以<span class="zhuanming">神會</span>和尚死在<span class="zhuanming">洛陽</span>，那兒的和尚還記載他的死日爲「建午月十三日」，那是絲毫不足怪的。……</span> </p><p> <span>所以我提議改定<span class="zhuanming">神會和尚</span>死在<span class="zhuanming">肅宗</span>新改的「元年」（七六二）的五月十三日，年九十三歲。倒推上去，他應該是生在<span class="zhuanming">高宗</span><span class="zhuanming">咸亨</span>元年（六七○），而不是生在<span class="zhuanming">高宗</span><span class="zhuanming">總章</span>元年（六六八）。（載一九六八年<span class="zhuanming">臺北</span><span class="zhuanming">胡適紀念館</span>版<span class="shuming">神會和尚遺集</span>附録）</span> </p><p> <span><span class="zhuanming">印順</span><span class="shuming">中國禪宗史</span>（一九八三年<span class="zhuanming">臺北</span><span class="zhuanming">正聞出版社</span>第三版）認爲<span class="zhuanming">胡適</span>考定<span class="zhuanming">神會</span>死於<span class="zhuanming">肅宗</span>末年（七六二）的五月，「是精確可信的」，但又認爲<span class="zhuanming">神會</span>不是活了九十三歲，而是七十五歲。這樣，<span class="zhuanming">神會</span>的生年應是<span class="zhuanming">武則天</span><span class="zhuanming">垂拱</span>四年（六八八）。</span> </p><p> <span>這樣，對<span class="zhuanming">神會</span>的生卒年便有五種看法。</span> </p><p> <span>學者們重視<span class="zhuanming">神會</span>生卒年的考證，原因之一是爲了確定<span class="zhuanming">神會</span>師事<span class="zhuanming">慧能</span>時的時間。禪宗史書一般都記載<span class="zhuanming">神會</span>是在童年投到<span class="zhuanming">慧能</span>門下的。<span class="shuming">曹溪大師傳</span>説<span class="zhuanming">神會</span>十三歲來參<span class="zhuanming">慧能</span>；<span class="shuming">壇經</span><span class="zhuanming">惠昕</span>本﹑<span class="zhuanming">德異</span>本﹑<span class="zhuanming">宗寳</span>本因之；<span class="shuming">圓覺經大疏鈔</span>﹑<span class="shuming">景德傳燈録</span>作年十四；<span class="zhuanming">石井</span>本<span class="shuming">神會語録</span>（一九三四年<span class="zhuanming">日本</span><span class="zhuanming">森江</span><span class="zhuanming">書店</span>刊）後附<span class="shuming">大乘頓教頌</span>説<span class="zhuanming">神會</span>「在幼稚科」「詣<span class="zhuanming">曹溪</span>尊者」。如果按<span class="zhuanming">神會</span>十三歲初參<span class="zhuanming">慧能</span>，依上述五種對<span class="zhuanming">神會</span>生年的考證，<span class="zhuanming">慧能</span>（生於公元六三八年——<span class="zhuanming">唐</span><span class="zhuanming">貞觀</span>十二年）此時的年齡分别是六十一歲﹑四十三歲﹑五<i class="pageTag" onclick="viewPic('ZSK00268-001-L00163','494548',this);" style="cursor:pointer;"> <span class="song">P163</span></i>十九歲﹑四十五歲﹑六十三歲；如果是<span class="zhuanming">神會</span>十四歲初參<span class="zhuanming">慧能</span>，<span class="zhuanming">慧能</span>的年齡則應爲六十二歲﹑四十四歲﹑六十歲﹑四十六歲﹑六十四歲。<span class="zhuanming">慧能</span>死於<span class="zhuanming">唐玄宗</span><span class="zhuanming">先天</span>二年（七一三），年七十六。按上述考證，<span class="zhuanming">慧能</span>死時，<span class="zhuanming">神會</span>年齡應爲二十八歲﹑四十六歲﹑三十歲﹑四十四歲﹑二十六歲。説法如此不同，何者妥當呢？</span> </p><p> <span><span class="zhuanming">王維</span>（六九九—七五九）受<span class="zhuanming">神會</span>之託所撰<span class="shuming">六祖能禪師碑銘</span>説：</span> </p><p> <span>弟子曰<span class="zhuanming">神會</span>，遇師於晚景，聞道於中年。（<span class="shuming">全唐文</span>卷三二七）</span> </p><p> <span>是説<span class="zhuanming">神會</span>在<span class="zhuanming">慧能</span>的晚年來到他的門下，在中年之時接受<span class="zhuanming">慧能</span>的傳法。按照一般説法，<span class="zhuanming">神會</span>投到<span class="zhuanming">慧能</span>門下之時也就是「聞道」之始，但上述年十三﹑四之年顯然不是「中年」。按前述五種考證推出<span class="zhuanming">神會</span>初參<span class="zhuanming">慧能</span>時<span class="zhuanming">慧能</span>的年齡，有的不能説是「晚景」。如何作出令人信服的解釋呢？</span> </p><p> <span>一九八三年，位於<span class="zhuanming">洛陽</span><span class="zhuanming">龍門</span>西北側的<span class="zhuanming">唐代</span><span class="zhuanming">寳應寺</span>遺址，在基建破土時發現了<span class="zhuanming">神會</span>的墓，其中有一方塔銘，題爲<span class="shuming">大唐東都荷澤寺殁故第七祖國師大德於龍門寳應寺龍崗腹建身塔銘并序</span>（下簡稱<span class="shuming">神會塔銘</span>），明確地講：</span> </p><p> <span>享年七十有五，僧臘五十四夏，於<span class="zhuanming">乾元</span>元年五月十三日<span class="zhuanming">荆府</span><span class="zhuanming">開元寺</span>奄然坐化<a class="zhuhao" href="#433" id="418">〔四〕</a>。</span> </p><p> <span>此與<span class="zhuanming">宗密</span><span class="shuming">圓覺經大疏鈔</span>的説法一樣。據此，<span class="zhuanming">神會</span>的生卒年應爲公元六八四—七五八年，即當生於<span class="zhuanming">唐</span><span class="zhuanming">嗣聖</span>元年。筆者認爲這個説法是可靠的。<span class="zhuanming">神會</span>在<span class="zhuanming">安</span><span class="zhuanming">史</span>之亂尚未完全平定的亂世死於遠離<span class="zhuanming">洛陽</span>的<span class="zhuanming">荆州</span><span class="zhuanming">開元寺</span>，第二年（公元七五九）由「廟堂<span class="zhuanming">李公</span>」（當即<span class="zhuanming">嗣虢王</span><span class="zhuanming">李巨</span>，時兼<span class="zhuanming">河南</span>尹﹑<span class="zhuanming">東京</span>留守。見<span class="shuming">舊唐書</span>卷一百一十二）等人迎葬於<span class="zhuanming">洛陽</span>，置塔。<span class="zhuanming">寳應</span>二年（七六三）敕於塔所置<span class="zhuanming">寳應寺</span>。<span class="zhuanming">永泰</span>元年（七六五）十一月寺<i class="pageTag" onclick="viewPic('ZSK00268-001-L00164','494548',this);" style="cursor:pointer;"> <span class="song">P164</span></i>塔建成之際，纔將<span class="zhuanming">神會</span>遺骨正式入塔（以上見<span class="shuming">神會塔銘</span>及<span class="shuming">大疏鈔</span>卷三之下）。在這種比較復雜的情况下把<span class="zhuanming">神會</span>的卒年和死地搞錯是可以理解的。但此<span class="shuming">神會塔銘</span>爲「門人比丘<span class="zhuanming">慧空</span>撰」，「門人比丘<span class="zhuanming">法璘</span>書」，自然是可信的。從情理推斷，他們在<span class="zhuanming">神會</span>死時就守在身邊，後又一直參加遷葬入塔儀式的。</span> </p><p> <span>據此，再對<span class="zhuanming">王維</span>的<span class="shuming">能禪師碑銘</span>的話進行探討。按這個<span class="zhuanming">神會</span>生卒年推算，如説<span class="zhuanming">神會</span>十四歲（實際不止這個歲數，詳下）參<span class="zhuanming">慧能</span>，<span class="zhuanming">慧能</span>時爲六十歲，此可説「遇師於晚景」；<span class="zhuanming">神會</span>十四歲，即使<span class="zhuanming">慧能</span>死時，他纔到三十歲，也算不上「聞道於中年」。但是，這個「聞」字當是「開」之誤寫，應當是：「遇師於晚景，開道於中年。」「開道」，猶言「開法」，開示佛道，如<span class="shuming">續高僧傳</span>卷二十五<span class="shuming">玄爽傳</span>：「又往<span class="zhuanming">蘄州</span>信禪師所，伏請開道（原誤『伏開請道』）。」<span class="shuming">傳法寳紀序</span>謂：「自<span class="zhuanming">達摩</span>之後，師資開道，皆善以方便，取證於心，隨所發言，略無繫説。」<span class="zhuanming">神會</span>在<span class="zhuanming">開元</span>八年（七二○）受敕配住<span class="zhuanming">南陽</span><span class="zhuanming">龍興寺</span>，登壇傳法，有<span class="shuming">壇語</span>行世，並在僧俗間説法，時年三十七歲；<span class="zhuanming">開元</span>二十年（七三二）在<span class="zhuanming">滑臺</span><span class="zhuanming">大雲寺</span>與北宗僧人辯論，弟子<span class="zhuanming">獨孤沛</span>記録並以此爲主編爲<span class="shuming">菩提達摩南宗定是非論</span>，時年四十九歲，皆可謂「開法於中年」。如果像一些學者所理解的那樣，「遇師」之時却没有「聞道」，祇到<span class="zhuanming">慧能</span>將死纔「聞道」，是難以説通的。至於爲什麽把「開」字誤寫爲「聞」，這還有必要作進一步的考查。</span> </p><p> <span>另外，禪宗史書對<span class="zhuanming">神會</span>初參<span class="zhuanming">慧能</span>時的年齡的記載也值得探討。如果據<span class="shuming">圓覺經大疏鈔</span>所載神會曾從<span class="zhuanming">神秀</span>三年，在<span class="zhuanming">神秀</span>奉詔入<span class="zhuanming">東都</span>之時纔南投<span class="zhuanming">曹溪</span>，那麽，説<span class="zhuanming">神會</span>當時是十三歲或十四歲也難成立。因爲<span class="zhuanming">神秀</span>入<span class="zhuanming">洛陽</span>是在<span class="zhuanming">武周</span><span class="zhuanming">久視</span>元年（七○○）或<span class="zhuanming">大足</span>元年（七○一），<a class="zhuhao" href="#434" id="419">〔五〕</a>按<span class="shuming">神會塔銘</span>生卒年計算，當時<span class="zhuanming">神會</span><i class="pageTag" onclick="viewPic('ZSK00268-001-L00165','494548',this);" style="cursor:pointer;"> <span class="song">P165</span></i>應爲十七或十八歲。<span class="zhuanming">神會</span>死時，「法臘五十四夏」，雖没有度過此年的坐夏期（陰曆四月十五日—七月十五日），但法臘仍包括此年在内，當爲二十二歲受具足戒，時爲<span class="zhuanming">中宗</span><span class="zhuanming">神龍</span>元年（七○五）。就是説，<span class="zhuanming">神會</span>是在到<span class="zhuanming">曹溪</span>後的第五年或第四年到<span class="zhuanming">長安</span>受具足戒的。<span class="shuming">宋高僧傳</span>説<span class="zhuanming">神會</span>「居<span class="zhuanming">曹溪</span>數載，後遍尋名跡」；<span class="shuming">景德傳燈録</span>説「師尋往<span class="zhuanming">西京</span>受戒，<span class="zhuanming">唐</span><span class="zhuanming">景隆</span>中却歸<span class="zhuanming">曹溪</span>」，與此都不矛盾。</span> </p><p> <span>如上所述，<span class="zhuanming">神會</span>生於<span class="zhuanming">唐中宗</span><span class="zhuanming">嗣聖</span>元年（六八四），死於<span class="zhuanming">唐肅宗</span><span class="zhuanming">乾元</span>元年（七五八），年七十五。年十七八歲到<span class="zhuanming">曹溪</span>拜<span class="zhuanming">慧能</span>爲師，時爲沙彌，四五年後到<span class="zhuanming">西京</span><span class="zhuanming">長安</span>受具足戒，<span class="zhuanming">景龍</span>（七○七——七一○）年間又回到<span class="zhuanming">曹溪</span>，一直住到<span class="zhuanming">慧能</span>去世（七一三年）爲止，在<span class="zhuanming">慧能</span>身邊學法，<span class="zhuanming">慧能</span>死時他纔三十歲。<span class="zhuanming">敦煌</span>本<span class="shuming">壇經</span>載<span class="zhuanming">慧能</span>稱「<span class="zhuanming">神會</span>小僧」，是有道理的。</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="FCdiv1156485" key="1156485"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=494501">神會和尚禪話録</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="FCdiv1156486" key="1156486"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00268-001-B00001','494503',this);" style="cursor:pointer;"> <span class="song">P1</span></i><p class="font20" id="ZSK00268-001-BT0000002"><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('ZSK00268-001-B00002','494503',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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一、神會及其在中國禪宗史上的地位
<div class="wlghyzd_wzb_18"><div id="FCdiv1156488" key="1156488"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=494501">神會和尚禪話録</a> &gt; 研究 &gt; 神會及其禪法理論 &gt; 一、神會及其在中國禪宗史上的地位 </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="FCdiv1156482" key="1156482"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00268-001-L00159','494548',this);" style="cursor:pointer;"> <span class="song">P159</span></i><p class="font18" id="ZSK00268-001-BT0000106">神會生卒年歲和師事慧能的時間</p><p> <span><span class="zhuanming">神會</span>的生平傳記，詳略不同地見於<span class="zhuanming">唐</span><span class="zhuanming">宗密</span><span class="shuming">圓覺經大疏鈔</span>卷三之下﹑<span class="shuming">圓覺經略疏鈔</span>卷四﹑<span class="zhuanming">五代</span><span class="zhuanming">招慶寺</span><span class="zhuanming">静</span>﹑<span class="zhuanming">筠</span>二僧撰<span class="shuming">祖堂集</span>卷三﹑<span class="zhuanming">宋</span><span class="zhuanming">贊寧</span><span class="shuming">宋高僧傳</span>卷八﹑<span class="zhuanming">宋</span><span class="zhuanming">道原</span>編<span class="shuming">景德傳燈録</span>卷五﹑<span class="zhuanming">元</span>代<span class="zhuanming">曇噩</span>編<span class="shuming">新修科分六學僧傳</span>卷四等。此外，<span class="zhuanming">唐代</span>的<span class="shuming">歷代法寳紀</span>﹑<span class="shuming">曹溪大師别傳</span>等資料，也可參考。</span> </p><i class="pageTag" onclick="viewPic('ZSK00268-001-L00160','494548',this);" style="cursor:pointer;"> <span class="song">P160</span></i><p> <span><span class="zhuanming">神會</span>，俗姓<span class="zhuanming">高</span>，<span class="zhuanming">襄陽</span>（郡治在今<span class="zhuanming">湖北</span><span class="zhuanming">襄樊市</span>）人。自幼從師學習<span class="shuming">五經</span>，後自讀<span class="shuming">莊子</span>﹑<span class="shuming">老子</span>，很受啟發。從讀<span class="shuming">後漢書</span>得知佛教的事情，開始對佛教産生興趣，而「無仕進之意」，離家投<span class="zhuanming">襄陽</span><span class="zhuanming">國昌寺</span><span class="zhuanming">顥元法師</span>門下出家，廣讀佛經（以上據<span class="shuming">宋高僧傳</span>卷八）。</span> </p><p> <span><span class="zhuanming">襄陽郡</span>（也曾爲「州」）南邊是<span class="zhuanming">荆州</span>（<span class="zhuanming">天寳</span>元年〔七四二〕也曾爲<span class="zhuanming">江陵郡</span>）。在<span class="zhuanming">荆州</span><span class="zhuanming">當陽</span>有一座名寺叫<span class="zhuanming">玉泉寺</span>，原是<span class="zhuanming">隋朝</span>天台宗創始人<span class="zhuanming">智顗</span>住過的地方。從<span class="zhuanming">唐</span><span class="zhuanming">儀鳳</span>（六七六——六七九）年間以來，北宗著名禪師<span class="zhuanming">神秀</span>（？——七○六）在此弘傳北宗禪法。據<span class="shuming">圓覺經大疏鈔</span>卷三之下，<span class="zhuanming">神會</span>曾投<span class="zhuanming">神秀</span>門下修法三年，在<span class="zhuanming">神秀</span>應<span class="zhuanming">武則天</span>之詔入<span class="zhuanming">洛陽</span>之際（<span class="shuming">傳法寳紀</span>謂在<span class="zhuanming">久視</span>年間〔七○○〕；<span class="shuming">楞伽師資記</span>謂在<span class="zhuanming">大足</span>元年〔七○一〕），<span class="zhuanming">神會</span>便南下投<span class="zhuanming">曹溪</span>（今<span class="zhuanming">廣東省</span><span class="zhuanming">韶關市</span>南）<span class="zhuanming">慧能禪師</span>的門下。此後<span class="zhuanming">神會</span>曾一度到<span class="zhuanming">西京</span><span class="zhuanming">長安</span>受戒（當爲具足戒），<span class="zhuanming">景隆</span>（七○七——七一○）年間又回到<span class="zhuanming">曹溪</span>，一直住到<span class="zhuanming">先天</span>二年（七一三）<span class="zhuanming">慧能</span>去世（此據<span class="shuming">景德傳燈録</span>卷五）。據<span class="shuming">六祖壇經</span>，<span class="zhuanming">神會</span>是<span class="zhuanming">慧能</span>的十大弟子之一。</span> </p><p> <span>但各種資料對<span class="zhuanming">神會</span>的生卒及師事<span class="zhuanming">慧能</span>的時間有不同的説法。這裏稍作説明。</span> </p><p> <span>關於<span class="zhuanming">神會</span>的生卒年有如下幾説：</span> </p><p> <span>（1）<span class="zhuanming">唐肅宗</span><span class="zhuanming">上元</span>元年卒，年七十五（六八六——七六○）。<span class="shuming">景德傳燈録</span>卷五<span class="shuming">神會傳</span>作此説。<span class="zhuanming">陳垣</span><span class="shuming">釋氏疑年録</span>從之。</span> </p><p> <span>（2）<span class="zhuanming">上元</span>元年卒，年九十三（六六八——七六○）。<span class="shuming">宋高僧傳</span>卷八﹑<span class="shuming">六學僧傳</span>卷四的<span class="shuming">神會傳</span>作此説。<span class="zhuanming">胡適</span><span class="shuming">神會和尚遺集</span><span class="shuming">荷澤大師神會傳</span>從之。過去<span class="zhuanming">日本</span>學者<span class="zhuanming">鈴木大拙</span>﹑<span class="zhuanming">宇井伯壽</span>等人也用此説。</span> </p><i class="pageTag" onclick="viewPic('ZSK00268-001-L00161','494548',this);" style="cursor:pointer;"> <span class="song">P161</span></i><p> <span>（3）<span class="zhuanming">乾元</span>元年卒，年七十五（六八四——七五八）。<span class="zhuanming">宗密</span><span class="shuming">圓覺經大疏鈔</span>卷三之下的<span class="shuming">神會傳</span>作此説。</span> </p><p> <span>一九五八年，<span class="zhuanming">胡適</span>在新校定的<span class="shuming">敦煌寫本神會和尚遺著兩種</span>一文的「附記」中，對<span class="zhuanming">神會</span>的生卒年作了新的考證。他説：</span> </p><p> <span>我現在覺得<span class="shuming">宋僧傳</span>説<span class="zhuanming">神會</span>死在<span class="zhuanming">上元</span>元年的「<span class="zhuanming">建午</span>月十三日」，這個年月日是值得我們重新檢討的。<span class="zhuanming">上元</span>元年没有「建午月」，<span class="zhuanming">乾元</span>元年也没有「建午月」。止<span class="zhuanming">肅宗</span>最末一年，即是那個没有年號的「元年」（七六二），纔可以有「建午月」的名稱。</span> </p><p> <span>因爲<span class="zhuanming">唐肅宗</span>在<span class="zhuanming">上元</span>二年（七六一）九月壬寅（廿一日）忽然下了一道驚人的諭旨，反對改元，反對年號。他説：「……欽若昊天，定時成歲。<span class="shuming">春秋</span>五始，義在體元，惟以紀年，更無潤色。至于<span class="zhuanming">漢武</span>，飾以浮華，非前王之茂典，豈永代而作則？自今已後，朕號唯稱皇帝，其年號但稱元年，去<span class="zhuanming">上元</span>之號。其以今……」（此下<span class="shuming">唐書</span>殘闕，大意是説「其以今年十一月建子爲歲首，月以斗所建辰爲名」<a class="zhuhao" href="#432" id="417">〔三〕</a>。<span class="zhuanming">上元</span>二年十一月改稱「建子月」，十二月改稱「建丑月」，次年舊正月改稱「建寅月」，以下到舊四月改稱「建巳月」。</span> </p><p> <span>但「建巳月」十八日（丁卯）<span class="zhuanming">肅宗</span>就死了。在他死之前兩天，「建巳月」十六日（乙丑）——他又下詔：「元年宜改爲<span class="zhuanming">寳應</span>，建巳月爲四月，餘月並依常數，仍依舊以正月一日爲首。」</span> </p><p> <span>所以那個没有年號的「元年」（七六一——七六二）只有六個月，還没有到「建午月」就改回舊制了。當時並没有追改<span class="zhuanming">上元</span>二年（七六一）五月爲「建午月」。但皇帝廢止新曆的詔書是「建巳月<i class="pageTag" onclick="viewPic('ZSK00268-001-L00162','494548',this);" style="cursor:pointer;"> <span class="song">P162</span></i>十六日」方下的，第三天皇帝就死了，太子即位了，「元年」的曆書當然還在通用，<span class="zhuanming">寳應</span>元年的新曆大概就没有製作頒布，也許就不準備製作頒布了。所以全國通用的還是「元年」每月「以斗所建辰爲名」的曆書。所以<span class="zhuanming">神會</span>和尚死在<span class="zhuanming">洛陽</span>，那兒的和尚還記載他的死日爲「建午月十三日」，那是絲毫不足怪的。……</span> </p><p> <span>所以我提議改定<span class="zhuanming">神會和尚</span>死在<span class="zhuanming">肅宗</span>新改的「元年」（七六二）的五月十三日，年九十三歲。倒推上去，他應該是生在<span class="zhuanming">高宗</span><span class="zhuanming">咸亨</span>元年（六七○），而不是生在<span class="zhuanming">高宗</span><span class="zhuanming">總章</span>元年（六六八）。（載一九六八年<span class="zhuanming">臺北</span><span class="zhuanming">胡適紀念館</span>版<span class="shuming">神會和尚遺集</span>附録）</span> </p><p> <span><span class="zhuanming">印順</span><span class="shuming">中國禪宗史</span>（一九八三年<span class="zhuanming">臺北</span><span class="zhuanming">正聞出版社</span>第三版）認爲<span class="zhuanming">胡適</span>考定<span class="zhuanming">神會</span>死於<span class="zhuanming">肅宗</span>末年（七六二）的五月，「是精確可信的」，但又認爲<span class="zhuanming">神會</span>不是活了九十三歲，而是七十五歲。這樣，<span class="zhuanming">神會</span>的生年應是<span class="zhuanming">武則天</span><span class="zhuanming">垂拱</span>四年（六八八）。</span> </p><p> <span>這樣，對<span class="zhuanming">神會</span>的生卒年便有五種看法。</span> </p><p> <span>學者們重視<span class="zhuanming">神會</span>生卒年的考證，原因之一是爲了確定<span class="zhuanming">神會</span>師事<span class="zhuanming">慧能</span>時的時間。禪宗史書一般都記載<span class="zhuanming">神會</span>是在童年投到<span class="zhuanming">慧能</span>門下的。<span class="shuming">曹溪大師傳</span>説<span class="zhuanming">神會</span>十三歲來參<span class="zhuanming">慧能</span>；<span class="shuming">壇經</span><span class="zhuanming">惠昕</span>本﹑<span class="zhuanming">德異</span>本﹑<span class="zhuanming">宗寳</span>本因之；<span class="shuming">圓覺經大疏鈔</span>﹑<span class="shuming">景德傳燈録</span>作年十四；<span class="zhuanming">石井</span>本<span class="shuming">神會語録</span>（一九三四年<span class="zhuanming">日本</span><span class="zhuanming">森江</span><span class="zhuanming">書店</span>刊）後附<span class="shuming">大乘頓教頌</span>説<span class="zhuanming">神會</span>「在幼稚科」「詣<span class="zhuanming">曹溪</span>尊者」。如果按<span class="zhuanming">神會</span>十三歲初參<span class="zhuanming">慧能</span>，依上述五種對<span class="zhuanming">神會</span>生年的考證，<span class="zhuanming">慧能</span>（生於公元六三八年——<span class="zhuanming">唐</span><span class="zhuanming">貞觀</span>十二年）此時的年齡分别是六十一歲﹑四十三歲﹑五<i class="pageTag" onclick="viewPic('ZSK00268-001-L00163','494548',this);" style="cursor:pointer;"> <span class="song">P163</span></i>十九歲﹑四十五歲﹑六十三歲；如果是<span class="zhuanming">神會</span>十四歲初參<span class="zhuanming">慧能</span>，<span class="zhuanming">慧能</span>的年齡則應爲六十二歲﹑四十四歲﹑六十歲﹑四十六歲﹑六十四歲。<span class="zhuanming">慧能</span>死於<span class="zhuanming">唐玄宗</span><span class="zhuanming">先天</span>二年（七一三），年七十六。按上述考證，<span class="zhuanming">慧能</span>死時，<span class="zhuanming">神會</span>年齡應爲二十八歲﹑四十六歲﹑三十歲﹑四十四歲﹑二十六歲。説法如此不同，何者妥當呢？</span> </p><p> <span><span class="zhuanming">王維</span>（六九九—七五九）受<span class="zhuanming">神會</span>之託所撰<span class="shuming">六祖能禪師碑銘</span>説：</span> </p><p> <span>弟子曰<span class="zhuanming">神會</span>，遇師於晚景，聞道於中年。（<span class="shuming">全唐文</span>卷三二七）</span> </p><p> <span>是説<span class="zhuanming">神會</span>在<span class="zhuanming">慧能</span>的晚年來到他的門下，在中年之時接受<span class="zhuanming">慧能</span>的傳法。按照一般説法，<span class="zhuanming">神會</span>投到<span class="zhuanming">慧能</span>門下之時也就是「聞道」之始，但上述年十三﹑四之年顯然不是「中年」。按前述五種考證推出<span class="zhuanming">神會</span>初參<span class="zhuanming">慧能</span>時<span class="zhuanming">慧能</span>的年齡，有的不能説是「晚景」。如何作出令人信服的解釋呢？</span> </p><p> <span>一九八三年，位於<span class="zhuanming">洛陽</span><span class="zhuanming">龍門</span>西北側的<span class="zhuanming">唐代</span><span class="zhuanming">寳應寺</span>遺址，在基建破土時發現了<span class="zhuanming">神會</span>的墓，其中有一方塔銘，題爲<span class="shuming">大唐東都荷澤寺殁故第七祖國師大德於龍門寳應寺龍崗腹建身塔銘并序</span>（下簡稱<span class="shuming">神會塔銘</span>），明確地講：</span> </p><p> <span>享年七十有五，僧臘五十四夏，於<span class="zhuanming">乾元</span>元年五月十三日<span class="zhuanming">荆府</span><span class="zhuanming">開元寺</span>奄然坐化<a class="zhuhao" href="#433" id="418">〔四〕</a>。</span> </p><p> <span>此與<span class="zhuanming">宗密</span><span class="shuming">圓覺經大疏鈔</span>的説法一樣。據此，<span class="zhuanming">神會</span>的生卒年應爲公元六八四—七五八年，即當生於<span class="zhuanming">唐</span><span class="zhuanming">嗣聖</span>元年。筆者認爲這個説法是可靠的。<span class="zhuanming">神會</span>在<span class="zhuanming">安</span><span class="zhuanming">史</span>之亂尚未完全平定的亂世死於遠離<span class="zhuanming">洛陽</span>的<span class="zhuanming">荆州</span><span class="zhuanming">開元寺</span>，第二年（公元七五九）由「廟堂<span class="zhuanming">李公</span>」（當即<span class="zhuanming">嗣虢王</span><span class="zhuanming">李巨</span>，時兼<span class="zhuanming">河南</span>尹﹑<span class="zhuanming">東京</span>留守。見<span class="shuming">舊唐書</span>卷一百一十二）等人迎葬於<span class="zhuanming">洛陽</span>，置塔。<span class="zhuanming">寳應</span>二年（七六三）敕於塔所置<span class="zhuanming">寳應寺</span>。<span class="zhuanming">永泰</span>元年（七六五）十一月寺<i class="pageTag" onclick="viewPic('ZSK00268-001-L00164','494548',this);" style="cursor:pointer;"> <span class="song">P164</span></i>塔建成之際，纔將<span class="zhuanming">神會</span>遺骨正式入塔（以上見<span class="shuming">神會塔銘</span>及<span class="shuming">大疏鈔</span>卷三之下）。在這種比較復雜的情况下把<span class="zhuanming">神會</span>的卒年和死地搞錯是可以理解的。但此<span class="shuming">神會塔銘</span>爲「門人比丘<span class="zhuanming">慧空</span>撰」，「門人比丘<span class="zhuanming">法璘</span>書」，自然是可信的。從情理推斷，他們在<span class="zhuanming">神會</span>死時就守在身邊，後又一直參加遷葬入塔儀式的。</span> </p><p> <span>據此，再對<span class="zhuanming">王維</span>的<span class="shuming">能禪師碑銘</span>的話進行探討。按這個<span class="zhuanming">神會</span>生卒年推算，如説<span class="zhuanming">神會</span>十四歲（實際不止這個歲數，詳下）參<span class="zhuanming">慧能</span>，<span class="zhuanming">慧能</span>時爲六十歲，此可説「遇師於晚景」；<span class="zhuanming">神會</span>十四歲，即使<span class="zhuanming">慧能</span>死時，他纔到三十歲，也算不上「聞道於中年」。但是，這個「聞」字當是「開」之誤寫，應當是：「遇師於晚景，開道於中年。」「開道」，猶言「開法」，開示佛道，如<span class="shuming">續高僧傳</span>卷二十五<span class="shuming">玄爽傳</span>：「又往<span class="zhuanming">蘄州</span>信禪師所，伏請開道（原誤『伏開請道』）。」<span class="shuming">傳法寳紀序</span>謂：「自<span class="zhuanming">達摩</span>之後，師資開道，皆善以方便，取證於心，隨所發言，略無繫説。」<span class="zhuanming">神會</span>在<span class="zhuanming">開元</span>八年（七二○）受敕配住<span class="zhuanming">南陽</span><span class="zhuanming">龍興寺</span>，登壇傳法，有<span class="shuming">壇語</span>行世，並在僧俗間説法，時年三十七歲；<span class="zhuanming">開元</span>二十年（七三二）在<span class="zhuanming">滑臺</span><span class="zhuanming">大雲寺</span>與北宗僧人辯論，弟子<span class="zhuanming">獨孤沛</span>記録並以此爲主編爲<span class="shuming">菩提達摩南宗定是非論</span>，時年四十九歲，皆可謂「開法於中年」。如果像一些學者所理解的那樣，「遇師」之時却没有「聞道」，祇到<span class="zhuanming">慧能</span>將死纔「聞道」，是難以説通的。至於爲什麽把「開」字誤寫爲「聞」，這還有必要作進一步的考查。</span> </p><p> <span>另外，禪宗史書對<span class="zhuanming">神會</span>初參<span class="zhuanming">慧能</span>時的年齡的記載也值得探討。如果據<span class="shuming">圓覺經大疏鈔</span>所載神會曾從<span class="zhuanming">神秀</span>三年，在<span class="zhuanming">神秀</span>奉詔入<span class="zhuanming">東都</span>之時纔南投<span class="zhuanming">曹溪</span>，那麽，説<span class="zhuanming">神會</span>當時是十三歲或十四歲也難成立。因爲<span class="zhuanming">神秀</span>入<span class="zhuanming">洛陽</span>是在<span class="zhuanming">武周</span><span class="zhuanming">久視</span>元年（七○○）或<span class="zhuanming">大足</span>元年（七○一），<a class="zhuhao" href="#434" id="419">〔五〕</a>按<span class="shuming">神會塔銘</span>生卒年計算，當時<span class="zhuanming">神會</span><i class="pageTag" onclick="viewPic('ZSK00268-001-L00165','494548',this);" style="cursor:pointer;"> <span class="song">P165</span></i>應爲十七或十八歲。<span class="zhuanming">神會</span>死時，「法臘五十四夏」，雖没有度過此年的坐夏期（陰曆四月十五日—七月十五日），但法臘仍包括此年在内，當爲二十二歲受具足戒，時爲<span class="zhuanming">中宗</span><span class="zhuanming">神龍</span>元年（七○五）。就是説，<span class="zhuanming">神會</span>是在到<span class="zhuanming">曹溪</span>後的第五年或第四年到<span class="zhuanming">長安</span>受具足戒的。<span class="shuming">宋高僧傳</span>説<span class="zhuanming">神會</span>「居<span class="zhuanming">曹溪</span>數載，後遍尋名跡」；<span class="shuming">景德傳燈録</span>説「師尋往<span class="zhuanming">西京</span>受戒，<span class="zhuanming">唐</span><span class="zhuanming">景隆</span>中却歸<span class="zhuanming">曹溪</span>」，與此都不矛盾。</span> </p><p> <span>如上所述，<span class="zhuanming">神會</span>生於<span class="zhuanming">唐中宗</span><span class="zhuanming">嗣聖</span>元年（六八四），死於<span class="zhuanming">唐肅宗</span><span class="zhuanming">乾元</span>元年（七五八），年七十五。年十七八歲到<span class="zhuanming">曹溪</span>拜<span class="zhuanming">慧能</span>爲師，時爲沙彌，四五年後到<span class="zhuanming">西京</span><span class="zhuanming">長安</span>受具足戒，<span class="zhuanming">景龍</span>（七○七——七一○）年間又回到<span class="zhuanming">曹溪</span>，一直住到<span class="zhuanming">慧能</span>去世（七一三年）爲止，在<span class="zhuanming">慧能</span>身邊學法，<span class="zhuanming">慧能</span>死時他纔三十歲。<span class="zhuanming">敦煌</span>本<span class="shuming">壇經</span>載<span class="zhuanming">慧能</span>稱「<span class="zhuanming">神會</span>小僧」，是有道理的。</span> </p></div></div></div>
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宣傳誦持金剛般若經的功德
<div class="wlghyzd_wzb_18"><div id="FCdiv1156491" key="1156491"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=494501">神會和尚禪話録</a> &gt; 研究 &gt; 神會及其禪法理論 &gt; 三、神會的禪法理論 &gt; 宣傳誦持金剛般若經的功德 </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="FCdiv1156492" key="1156492"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00268-001-L00229','1381571',this);" style="cursor:pointer;"> <span class="song">P229</span></i><p class="font18" id="ZSK00268-001-BT0000118">宣傳誦持金剛般若經的功德</p><p> <span>在<span class="zhuanming">神會</span>身上存在兩個不可克服的矛盾：一是理論與實踐的矛盾。按照「無念」禪法理論，應當絶對不念是非﹑善惡﹑無所取捨的，但他却以「不惜身命」的無畏精神與北宗定是非﹑邪正，爲南宗争奪正統地位。這雖可用大乘佛教的「俗諦」﹑「方便」理論加以辯護，但矛盾並没解决。二是理論體系内部的矛盾。既然主張「無念」﹑「不取於相」﹑「不念善惡」，説<span class="zhuanming">梁武帝</span>「造像寫經」無功德，却又不厭其煩地大講誦持<span class="shuming">金剛般若經</span>的功德。從我們來看，産生這樣的矛盾並不難理解。在充滿各種矛盾和衝突的現實社會，<span class="zhuanming">神會</span>要找到自己的立足安身的場所，擴大南宗的傳播區域，就不得不和很有勢力的北宗争論，宣傳自己的禪法高明。同時，在廣大的僧俗中間傳教，能够懂得並願意實踐「見性」﹑「無念」的人不會很多，因此不得不大講讀經的功德。</span> </p><p> <span>在<span class="shuming">南宗定是非論</span>中，<span class="zhuanming">神會</span>宣傳誦持<span class="shuming">金剛經</span>的部分佔有很大篇幅，誇張虚構，讀來乏味。現僅稍加介紹。</span> </p><p> <span><span class="zhuanming">神會</span>自稱「修般若波羅蜜法，行般若波羅蜜行」，説：</span> </p><p> <span>修學般若波羅蜜者，能攝一切法；行般若波羅蜜行，是一切行之根本。</span> </p><p> <span>金剛般若波羅蜜，</span> </p><i class="pageTag" onclick="viewPic('ZSK00268-001-L00230','1381571',this);" style="cursor:pointer;"> <span class="song">P230</span></i><p> <span>最尊最勝最第一，</span> </p><p> <span>無生無滅無去來，</span> </p><p> <span>一切諸佛從中出。</span> </p><p> <span><span class="shuming">壇語</span>中也引證此偈，但字句有不同，最重要的區别是「金剛般若波羅蜜」作「摩訶般若波羅蜜」。<span class="zhuanming">神會</span>把聽聞﹑書寫﹑受持﹑讀誦<span class="shuming">金剛經</span>的功德説得天花亂墜。説此經是「一切諸佛母經，亦是一切諸法祖師」，因此誦持此經所得到的功德不可用數字計算。即使犯下一切「極惡重罪」，也會因誦持此經而得到消除。</span> </p><p> <span>重視<span class="shuming">般若經</span>﹑<span class="shuming">大湼槃經</span>是南宗的特點。<span class="shuming">般若經</span>爲南宗禪法提供空﹑無相﹑無念的般若本體論基礎，並爲其論證頓悟解脱論提供相即不二的方法論依據。<span class="shuming">大湼槃經</span>講一切衆生皆有佛性，皆可成佛，爲南宗的心性論的主要來源。但像<span class="zhuanming">神會</span>那樣把般若類經典之一的<span class="shuming">金剛般若經</span>置於諸經之王的地位，大概受到社會風尚的影響。唐初以來，<span class="shuming">金剛經</span>越來越盛，關於誦持<span class="shuming">金剛經</span>帶來善報的傳説在社會上廣爲流行。<span class="zhuanming">宋代</span><span class="zhuanming">李昉</span>等編<span class="shuming">太平廣記</span>卷一百二至一百八所載誦<span class="shuming">金剛經</span>報應的傳説人物有一○三人，其中<span class="zhuanming">唐代</span>就有九十五人，所引的書有<span class="shuming">法苑珠林</span>﹑<span class="shuming">報應記</span>﹑<span class="shuming">冥報記</span>﹑<span class="shuming">廣異記</span>﹑<span class="shuming">紀聞</span>﹑<span class="shuming">酉陽雜俎</span>等。<span class="zhuanming">唐</span>初<span class="zhuanming">蕭瑀</span>曾著<span class="shuming">般若經靈驗</span>一十八條（<span class="shuming">太平廣記</span>卷一百二）。<span class="zhuanming">神會</span>之前，<span class="shuming">金剛經</span>的六個譯本已經流行，即<span class="zhuanming">後秦</span><span class="zhuanming">鳩摩羅什</span>﹑<span class="zhuanming">北魏</span><span class="zhuanming">菩提流支</span>﹑<span class="zhuanming">陳</span><span class="zhuanming">真諦</span>﹑<span class="zhuanming">隋</span><span class="zhuanming">達摩笈多</span>﹑<span class="zhuanming">唐</span><span class="zhuanming">玄奘</span>和<span class="zhuanming">義净</span>六人的譯本。其中以<span class="zhuanming">鳩摩羅什</span>的譯本最流行。<span class="zhuanming">神會</span>所引的<span class="shuming">金剛經</span>即爲此本。<span class="zhuanming">唐</span>初<span class="zhuanming">慧净</span>﹑<span class="zhuanming">玄則</span>都註過<span class="shuming">金剛經</span>（<span class="shuming">法苑珠林</span>卷一百）。<span class="zhuanming">道世</span>（字<span class="zhuanming">玄惲</span>﹑卒於六六八年後）撰<span class="shuming">金剛般若經集註</span>三卷，兼出<span class="shuming">義疏</span>三卷﹑<span class="shuming">玄義</span>二卷，很有影響（<span class="shuming">廣弘明集</span>卷二十二<span class="zhuanming">李儼</span><span class="shuming">金剛般若<i class="pageTag" onclick="viewPic('ZSK00268-001-L00231','1381571',this);" style="cursor:pointer;"> <span class="song">P231</span></i>經集註序</span>）。<span class="shuming">金剛經</span>的流行，也引起皇帝的注意。據<span class="shuming">佛祖統紀</span>卷四十載，<span class="zhuanming">開元</span>十八年（七三○）<span class="zhuanming">唐玄宗</span>聽到<span class="zhuanming">武功縣</span>丞<span class="zhuanming">蘇珪</span>一家誦<span class="shuming">金剛經</span>帶來善報的傳説，「亦發心持經，從化甚衆」。此後敕頒御註<span class="shuming">金剛經</span>於天下。關於年代，有不同記載：<span class="shuming">宋高僧傳</span>卷十四<span class="shuming">玄儼傳</span>載：「<span class="zhuanming">開元</span>二十四年（七三六）帝親註<span class="shuming">金剛般若經</span>詔頒天下，普令宣講。」<span class="shuming">佛祖統紀</span>卷四十也作此年。但<span class="shuming">釋氏稽古略</span>卷三謂據<span class="shuming">大藏流行衆經目録</span>記此事在<span class="zhuanming">開元</span>十九年（七三一）。在這種形勢下，<span class="zhuanming">神會</span>有意突出宣傳<span class="shuming">金剛經</span>，希望得到社會各階層以至朝廷的好感和支持，是十分自然的。又何况南宗相傳<span class="zhuanming">慧能</span>在<span class="zhuanming">弘忍</span>門下聽聞<span class="shuming">金剛經</span>「言下便悟」（<span class="zhuanming">敦煌</span>本<span class="shuming">壇經</span>），以<span class="shuming">金剛經</span>爲重要經典呢！</span> </p>註          <p> <span class="font12 zhu"><a class="zhuhao" href="#" id="430">〔一〕</a>載<span class="shuming">大正藏</span>卷五十五。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="431">〔二〕</a><span class="zhuanming">胡適</span><span class="shuming">神會和尚語録的第三個敦煌寫本</span>：<span class="shuming">南陽和尚問答雜徵義</span>：<span class="shuming">劉澄集</span>，載一九六○年<span class="zhuanming">臺灣</span><span class="zhuanming">中央研究院</span><span class="shuming">歷史語言研究所集刊</span>外編第四種<span class="shuming">慶祝董作賓先生六十五歲論文集</span>。一九六八年收於<span class="zhuanming">臺灣</span><span class="zhuanming">胡適紀念館</span>新版<span class="shuming">神會和尚遺集</span>附録之中。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="432">〔三〕</a><span class="shuming">資治通鑑</span>卷二百二十二<span class="zhuanming">肅宗</span><span class="zhuanming">上元</span>二年（七六一）九月壬寅：「制去尊號，但稱皇帝；去年號，但稱元年；以建子月爲歲首，月皆以所建爲數。」十二地支子丑寅卯……依次對應十一月﹑十二月﹑一月﹑二月……。北斗的斗柄所指曰「建」，農曆正月爲建寅，二月爲建卯，謂斗柄旋轉所指之十二辰，故稱「月建」。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="433">〔四〕</a><span class="zhuanming">温玉成</span><span class="shuming">記新出土的荷澤大師神會塔銘</span>，載<span class="shuming">世界宗教研究</span>一九八四年第二期。<span class="shuming">文物</span>一九九三年第三期正式發表<span class="zhuanming">洛陽市文物工作隊</span>的發掘報告，題爲<span class="shuming">洛陽唐神會和尚身塔塔基清理</span>。</span> </p><i class="pageTag" onclick="viewPic('ZSK00268-001-L00232','1381571',this);" style="cursor:pointer;"> <span class="song">P232</span></i><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="434">〔五〕</a>分别見<span class="zhuanming">唐</span><span class="zhuanming">杜朏</span><span class="shuming">傳法寶紀</span>和<span class="zhuanming">唐</span><span class="zhuanming">净覺</span><span class="shuming">楞伽師資記</span>。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="435">〔六〕</a><span class="shuming">曹溪大師别傳</span>載，<span class="zhuanming">慧能</span>論佛性，説：「佛性是不二之法，<span class="shuming">湼槃經</span>明其佛性不二之法，即此禪也。……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，無二之性即是實性。明與無明，凡夫見二，智者了達其性無二，無二之性即是實性，實性無二。」<span class="zhuanming">惠昕</span>本<span class="shuming">壇經</span>：「一切盡除，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。」</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="436">〔七〕</a>一九六八年<span class="zhuanming">臺北</span>新版<span class="zhuanming">胡適</span><span class="shuming">神會和尚遺集</span>，把一九二六年的印本作了影印，上面有<span class="zhuanming">胡適</span>晚年用紅筆﹑黑筆對舊本<span class="shuming">神會語録第一殘卷</span>所作的眉批，其中對一部分人作了簡單考證。本文參考了這些考證。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="437">〔八〕</a>見<span class="zhuanming">敦煌</span>本<span class="shuming">六祖壇經</span>。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="438">〔九〕</a>據<span class="zhuanming">唐</span><span class="zhuanming">净覺</span><span class="shuming">楞伽師資記</span>，另可見<span class="shuming">歷代法寶記</span>。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="439">〔一○〕</a>此據<span class="zhuanming">日本</span><span class="zhuanming">柳田聖山</span><span class="shuming">初期禪宗史書的研究</span>（<span class="zhuanming">法藏館</span>一九六六年版）書後附録校勘本，作者用<span class="zhuanming">敦煌</span>文書伯三五五九號爲底本。此爲迄今最完整的本子。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="440">〔一一〕</a>見<span class="zhuanming">神秀</span><span class="shuming">觀心論</span>。<span class="zhuanming">朝鮮</span><span class="shuming">禪門撮要</span>有此文；<span class="zhuanming">日本</span><span class="shuming">鈴木大拙全集</span>别卷一收有此論的五本對勘本。另見<span class="shuming">大乘無生方便門</span>，爲斯二五○三號<span class="zhuanming">敦煌</span>文書，<span class="shuming">大正藏</span>卷八十五收有此文。<span class="shuming">鈴木大拙全集</span>卷三收有此文的四本對勘本。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="441">〔一二〕</a>同註〔四〕。<span class="shuming">圓覺經大疏鈔</span>卷三之下<span class="shuming">神會傳</span>所記<span class="zhuanming">神會</span>死年地點與<span class="shuming">塔銘</span>一致。其文曰：「……又勅移<span class="zhuanming">荆州</span><span class="zhuanming">開元寺</span>，皆北宗門下之所〔毀〕也。至<span class="zhuanming">乾元</span>元年四月後頻告門人，令數問法，再三深歎無爲一法。五月十三日中夜示滅，年七十五。其夜<span class="zhuanming">山南東道</span>（按，<span class="zhuanming">荆州</span>屬<span class="zhuanming">山南東道</span>）節度使<span class="zhuanming">荆州</span>刺史<span class="zhuanming">李廣珠</span>見大師座空中過，空有聲云：往<span class="zhuanming">開元寺</span>迎<span class="zhuanming">神會和尚</span>去云云。二年遷厝於<span class="zhuanming">東京</span><span class="zhuanming">龍門</span>置塔。<span class="zhuanming">寶應</span>二年，勅於塔所置<span class="zhuanming">寶應寺</span>。」到底<span class="zhuanming">神會</span>親自入<span class="zhuanming">洛陽</span>主持度僧？還是祇是名義上主持，而本人仍在<span class="zhuanming">荆州</span>？本人主張前者。對於後者，也並不完全排除這種可能，祇是現缺實證資料。</span> </p><i class="pageTag" onclick="viewPic('ZSK00268-001-L00233','1381571',this);" style="cursor:pointer;"> <span class="song">P233</span></i><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="442">〔一三〕</a>關於<span class="zhuanming">廣濟</span>的事，不見其它記載。但論中説，<span class="zhuanming">廣濟</span>半夜入<span class="zhuanming">慧能</span>房内偷袈裟，被<span class="zhuanming">慧能</span>「喝出」，别的僧聞聲前來，見<span class="zhuanming">廣濟</span>把着<span class="zhuanming">玄悟</span>的手，不讓作聲。聽<span class="zhuanming">慧能</span>説：「唯見有人入來，亦不知是南人北人……。」既然<span class="zhuanming">玄悟</span>已與<span class="zhuanming">廣濟</span>相遇，又何需再問「入來者是南人北人？」不合情理。　關於<span class="zhuanming">張行昌</span>欲取<span class="zhuanming">慧能</span>遺體之頭的事，<span class="shuming">曹溪大師别傳</span>説<span class="zhuanming">開元</span>二十七年（七三九）「有刺客來取頭，移大師出庭中，刀斬數下，衆人聞鐵聲驚覺」（相傳<span class="zhuanming">慧能</span>死後，弟子把<span class="zhuanming">慧能</span>遺體的頭頸「以鐵鍱封裹，全身膠漆」）；<span class="shuming">宋高僧傳</span>卷八説是<span class="zhuanming">開元</span>二十一年（七三三）「有<span class="zhuanming">汝州</span>人受<span class="zhuanming">新羅</span>客購，潛施刃其元，欲函歸海東供養」；<span class="shuming">景德傳燈録</span>卷五載：「姓<span class="zhuanming">張</span>名<span class="zhuanming">净滿</span>，<span class="zhuanming">汝州</span><span class="zhuanming">梁縣</span>人，於<span class="zhuanming">洪州</span><span class="zhuanming">開元寺</span>受<span class="zhuanming">新羅</span>僧<span class="zhuanming">金大悲</span>錢二十千，令取六祖大師首，歸海東供養……。」可見，此事無論真實情况如何，與<span class="zhuanming">普寂</span>是無關的。</span> </p><p> <span class="font12 zhu">關於<span class="zhuanming">武平一</span>磨碑另鐫之事，亦見<span class="shuming">南陽和尚問答雜徵義</span>（<span class="zhuanming">石井</span>本），云：「殿中<span class="zhuanming">韋據</span>造碑文，至<span class="zhuanming">開元</span>七年，被人磨改，别造文報鐫，略敍六代師資相授及傳袈裟所由。」<span class="shuming">曹溪大師别傳</span>也略載此事，説：「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。」　但據<span class="shuming">宋高僧傳</span>卷八<span class="shuming">慧能傳</span>，<span class="zhuanming">張説</span>（<span class="zhuanming">燕公</span>）託<span class="zhuanming">武平一</span>帶到<span class="zhuanming">韶州</span><span class="zhuanming">慧能</span>塔所「香十斤並詩」；<span class="zhuanming">武平一</span>在<span class="zhuanming">慧能</span>的門徒<span class="zhuanming">懷讓</span>鑄的巨鍾上「撰銘讚，<span class="zhuanming">宋之問</span>書」。　<span class="zhuanming">武平一</span>，<span class="shuming">新唐書</span>卷一百一十九有傳，<span class="zhuanming">武后</span>時「隱<span class="zhuanming">嵩山</span>修浮屠法，屢詔不應」，<span class="zhuanming">中宗</span>時任修文館學士，遷考功員外郎，<span class="zhuanming">玄宗</span>立，貶<span class="zhuanming">蘇州</span>參軍，徙<span class="zhuanming">金壇</span>令。據<span class="zhuanming">李邕</span><span class="shuming">大照禪師塔銘</span>（<span class="shuming">全唐文</span>卷二六二），<span class="zhuanming">中宗</span>詔令<span class="zhuanming">普寂</span>「統領徒衆」，此旨即是由<span class="zhuanming">武平一</span>宣的。<span class="zhuanming">武平一</span>是<span class="zhuanming">普寂</span>的弟子是比較可信的，但磨碑另鐫之事，似不可信。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="443">〔一四〕</a><span class="zhuanming">宋</span>譯<span class="shuming">楞伽經</span>卷二：「有四種禪，云何爲四？謂愚夫所行禪﹑觀察義禪﹑攀緣如禪﹑如來禪。云何愚夫所行禪？謂聲聞﹑緣覺﹑外道修行者觀人無我性﹑自相共相﹑骨鎖無常，苦，不净相，計著爲首。如是相不異觀，前後轉進，相不除滅，是名愚夫所行禪。云何觀察義禪？謂人無我，自相共相，外道自他俱無性已，觀法無我彼地相義，漸次增進，是名觀察義禪。云何攀緣如禪？謂妄想，二無我妄想，如實處不生妄想，是名攀緣如禪。云何如來禪？謂入如來地，得自覺聖智相三種樂住，成辦衆生不思議事，是名如來禪。」</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="444">〔一五〕</a>見註〔一一〕。</span> </p></div></div></div>
</>
神會及其禪法理論
<div class="wlghyzd_wzb_18"><div id="FCdiv1156495" key="1156495"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=494501">神會和尚禪話録</a> &gt; 研究 &gt; 神會及其禪法理論 </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="FCdiv1156496" key="1156496"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00268-001-L00157','494546',this);" style="cursor:pointer;"> <span class="song">P157</span></i><p class="font20" id="ZSK00268-001-BT0000104">神會及其禪法理論</p><p> <span>在<span class="zhuanming">中國</span><span class="zhuanming">隋</span><span class="zhuanming">唐</span>時期形成的佛教宗派中，天台宗﹑華嚴宗和禪宗三宗最富有民族特色。其中，禪宗在進入<span class="zhuanming">唐</span>末以後特别盛行起來，甚至出現僧皆禪僧，寺皆禪寺的局面。然而，<span class="zhuanming">唐</span>末以後盛行的禪宗是<span class="zhuanming">慧能</span>（六三八——七一三）創立的禪宗南宗。在此以前以<span class="zhuanming">長安</span>﹑<span class="zhuanming">洛陽</span>兩京爲中心的廣大北方地區曾盛行以<span class="zhuanming">神秀</span>﹑<span class="zhuanming">普寂</span>爲代表的禪宗北宗，只是隨着南宗勢力的發展它纔逐漸衰微的。在南宗崛起，北宗衰落的過程中，二宗是經歷了激烈鬥争的。在此鬥争中，<span class="zhuanming">慧能</span>的弟子<span class="zhuanming">神會</span>的表現最爲突出，他爲南宗正統地位的最後確立起了重大作用。</span> </p><p> <span>但是，<span class="zhuanming">神會</span>門下没有特别有名的弟子，在他死後，他的禪系（<span class="zhuanming">荷澤</span>宗）很快就湮没無聞了。佛教史書有關<span class="zhuanming">神會</span>事迹的記載不多。至於他的著作，<span class="zhuanming">唐</span><span class="zhuanming">宗密</span>（七八○——八四一）的<span class="shuming">圓覺經大疏鈔</span>卷三之下提到有<span class="shuming">南宗定是非論</span>，<span class="zhuanming">宋</span><span class="zhuanming">道原</span>編的<span class="shuming">景德傳燈録</span>卷三十録有<span class="shuming">顯宗記</span>；此外，<span class="zhuanming">日本</span>天台宗僧<span class="zhuanming">圓珍</span>（八一五——八九一）在從<span class="zhuanming">唐</span>留學回國後寫的<span class="shuming">求法目録</span>中録有<span class="shuming">南宗荷澤禪師問答雜徵</span>一卷﹑<span class="shuming">荷澤和尚禪要</span>一卷<a class="zhuhao" href="#430" id="415">〔一〕</a>。但這些著作除<span class="shuming">顯宗記</span>之外都早已佚失了。</span> </p><p> <span>一九二六年，<span class="zhuanming">胡適</span>（一八九一——一九六二）遊歷<span class="zhuanming">英</span><span class="zhuanming">法</span>，從<span class="zhuanming">巴黎</span>和<span class="zhuanming">倫敦</span>所收藏的<span class="zhuanming">敦煌</span>遺書中發現了<span class="zhuanming">神會</span>文録的幾種殘本，此後把這些資料校勘，一九三○年以<span class="shuming">神會和尚遺集</span>的書名交<span class="zhuanming">上海</span><span class="zhuanming">亞東圖書館</span>出<i class="pageTag" onclick="viewPic('ZSK00268-001-L00158','494546',this);" style="cursor:pointer;"> <span class="song">P158</span></i>版。此書卷首載有<span class="zhuanming">胡適</span>寫的<span class="shuming">荷澤大師神會傳</span>，從「<span class="zhuanming">神會</span>與<span class="zhuanming">慧能</span>」﹑「<span class="zhuanming">滑臺</span><span class="zhuanming">大雲寺</span>定宗旨」﹑「<span class="zhuanming">菩提達摩</span>以前的傳法世系」﹑「頓悟的教義」﹑「貶逐與勝利」﹑「<span class="zhuanming">神會</span>與<span class="shuming">六祖壇經</span>」等六個方面對<span class="zhuanming">神會</span>的生平﹑禪法思想及歷史地位作了論述。認爲後世的禪法實際來自<span class="zhuanming">荷澤神會</span>，所謂「凡言禪皆本<span class="zhuanming">曹溪</span>，其實是皆本於<span class="zhuanming">荷澤</span>」。結論是：</span> </p><p> <span>南宗的急先鋒，北宗的毁滅者，新禪學的建立者，<span class="shuming">壇經</span>的作者——這是我們的<span class="zhuanming">神會</span>。在<span class="zhuanming">中國</span>佛教史上，没有第二個人有這樣偉大的功勳，永久的影響。</span> </p><p> <span>顯然説得過頭了，其中也包含着錯誤的看法。<span class="zhuanming">胡適</span>晚年，利用新發現的<span class="zhuanming">敦煌</span>文書校訂了<span class="shuming">壇語</span>﹑<span class="shuming">南陽和尚問答雜徵義</span>殘卷，又重校了<span class="shuming">南宗定是非論</span>，寫了研究論文，對<span class="zhuanming">神會</span>所作的結論是：</span> </p><p> <span><span class="zhuanming">中國</span>佛教史上最成功的革命者，<span class="zhuanming">印度</span>禪的毁滅者，<span class="zhuanming">中國</span>禪的建立者，袈裟傳法的僞史的製造者，西天二十八祖僞史的最早製造者，<span class="shuming">六祖壇經</span>的最早原料的作者，用假造歷史來做革命武器而有最大成功者，——這是我們的<span class="zhuanming">神會</span><a class="zhuhao" href="#431" id="416">〔二〕</a>。</span> </p><p> <span>在鄰國<span class="zhuanming">日本</span>，研究<span class="zhuanming">敦煌</span>禪籍成爲三十年代以後禪宗研究的重要内容。一九三二年<span class="zhuanming">石井光雄</span>把自己購藏的<span class="shuming">神會語録</span>（即<span class="shuming">南陽和尚問答雜徵義</span>殘卷）影印出版，<span class="zhuanming">鈴木大拙</span>寫了<span class="shuming">解説</span>。一九三四年<span class="zhuanming">鈴木</span>與<span class="zhuanming">公田連太郎</span>又把<span class="shuming">神會語録</span>校勘與<span class="zhuanming">敦煌</span>本﹑<span class="zhuanming">興聖寺</span>本<span class="shuming">壇經</span>同時出版。此後，<span class="zhuanming">鈴木</span>還把在<span class="zhuanming">北京圖書館</span>發現的六種禪籍影印和校訂出版，其中有<span class="zhuanming">神會</span>的<span class="shuming">壇語</span>，對<span class="zhuanming">神會</span>的思想和歷史地位作了研究。</span> </p><p> <span>這樣，<span class="zhuanming">神會</span>的文録資料在沉睡了一千多年以後又重見天日，引起人們的重視。在新的歷史條件<i class="pageTag" onclick="viewPic('ZSK00268-001-L00159','494546',this);" style="cursor:pointer;"> <span class="song">P159</span></i>下，人們從不同角度對<span class="zhuanming">神會</span>進行研究和評論。盡管見解結論不一，但這一研究的本身促進了禪宗史的研究，加深了人們對早期禪宗史實的瞭解。</span> </p><p> <span>在我國，自<span class="zhuanming">胡適</span>之後專就<span class="zhuanming">神會</span>進行的研究很少。近年來出現了一些研究<span class="zhuanming">神會</span>的文章，但有的所用的基本資料還是六十多年以前<span class="zhuanming">胡適</span>編的<span class="shuming">神會和尚遺集</span>，連<span class="zhuanming">胡適</span>最後校定的<span class="shuming">南陽和尚問答雜徵義</span>﹑<span class="shuming">壇語</span>﹑<span class="shuming">南宗定是非論</span>等也没有看到，對<span class="zhuanming">日本</span>有關研究和資料校訂所知也不全面。這樣難免影響對<span class="zhuanming">神會</span>及其思想作出全面準確的評判。本編校本的目的是向讀者提供有關<span class="zhuanming">神會</span>的比較全面的基本資料，在吸收國内外校勘成果的基礎上，又利用未曾發表的<span class="zhuanming">敦煌縣博物館</span>藏本進行校勘和補充。</span> </p><p> <span>下面擬利用已有的關於<span class="zhuanming">神會</span>的資料，結合<span class="zhuanming">神會</span>一生的活動，對<span class="zhuanming">神會</span>及其禪法理論作全面而概要的介紹。</span> </p></div></div></div>
</>
[研究]
<div class="wlghyzd_wzb_18"><div id="FCdiv1156499" key="1156499"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=494501">神會和尚禪話録</a> &gt; 研究 </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="FCdiv1156496" key="1156496"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00268-001-L00157','494546',this);" style="cursor:pointer;"> <span class="song">P157</span></i><p class="font20" id="ZSK00268-001-BT0000104">神會及其禪法理論</p><p> <span>在<span class="zhuanming">中國</span><span class="zhuanming">隋</span><span class="zhuanming">唐</span>時期形成的佛教宗派中，天台宗﹑華嚴宗和禪宗三宗最富有民族特色。其中，禪宗在進入<span class="zhuanming">唐</span>末以後特别盛行起來，甚至出現僧皆禪僧，寺皆禪寺的局面。然而，<span class="zhuanming">唐</span>末以後盛行的禪宗是<span class="zhuanming">慧能</span>（六三八——七一三）創立的禪宗南宗。在此以前以<span class="zhuanming">長安</span>﹑<span class="zhuanming">洛陽</span>兩京爲中心的廣大北方地區曾盛行以<span class="zhuanming">神秀</span>﹑<span class="zhuanming">普寂</span>爲代表的禪宗北宗，只是隨着南宗勢力的發展它纔逐漸衰微的。在南宗崛起，北宗衰落的過程中，二宗是經歷了激烈鬥争的。在此鬥争中，<span class="zhuanming">慧能</span>的弟子<span class="zhuanming">神會</span>的表現最爲突出，他爲南宗正統地位的最後確立起了重大作用。</span> </p><p> <span>但是，<span class="zhuanming">神會</span>門下没有特别有名的弟子，在他死後，他的禪系（<span class="zhuanming">荷澤</span>宗）很快就湮没無聞了。佛教史書有關<span class="zhuanming">神會</span>事迹的記載不多。至於他的著作，<span class="zhuanming">唐</span><span class="zhuanming">宗密</span>（七八○——八四一）的<span class="shuming">圓覺經大疏鈔</span>卷三之下提到有<span class="shuming">南宗定是非論</span>，<span class="zhuanming">宋</span><span class="zhuanming">道原</span>編的<span class="shuming">景德傳燈録</span>卷三十録有<span class="shuming">顯宗記</span>；此外，<span class="zhuanming">日本</span>天台宗僧<span class="zhuanming">圓珍</span>（八一五——八九一）在從<span class="zhuanming">唐</span>留學回國後寫的<span class="shuming">求法目録</span>中録有<span class="shuming">南宗荷澤禪師問答雜徵</span>一卷﹑<span class="shuming">荷澤和尚禪要</span>一卷<a class="zhuhao" href="#430" id="415">〔一〕</a>。但這些著作除<span class="shuming">顯宗記</span>之外都早已佚失了。</span> </p><p> <span>一九二六年，<span class="zhuanming">胡適</span>（一八九一——一九六二）遊歷<span class="zhuanming">英</span><span class="zhuanming">法</span>，從<span class="zhuanming">巴黎</span>和<span class="zhuanming">倫敦</span>所收藏的<span class="zhuanming">敦煌</span>遺書中發現了<span class="zhuanming">神會</span>文録的幾種殘本，此後把這些資料校勘，一九三○年以<span class="shuming">神會和尚遺集</span>的書名交<span class="zhuanming">上海</span><span class="zhuanming">亞東圖書館</span>出<i class="pageTag" onclick="viewPic('ZSK00268-001-L00158','494546',this);" style="cursor:pointer;"> <span class="song">P158</span></i>版。此書卷首載有<span class="zhuanming">胡適</span>寫的<span class="shuming">荷澤大師神會傳</span>，從「<span class="zhuanming">神會</span>與<span class="zhuanming">慧能</span>」﹑「<span class="zhuanming">滑臺</span><span class="zhuanming">大雲寺</span>定宗旨」﹑「<span class="zhuanming">菩提達摩</span>以前的傳法世系」﹑「頓悟的教義」﹑「貶逐與勝利」﹑「<span class="zhuanming">神會</span>與<span class="shuming">六祖壇經</span>」等六個方面對<span class="zhuanming">神會</span>的生平﹑禪法思想及歷史地位作了論述。認爲後世的禪法實際來自<span class="zhuanming">荷澤神會</span>，所謂「凡言禪皆本<span class="zhuanming">曹溪</span>，其實是皆本於<span class="zhuanming">荷澤</span>」。結論是：</span> </p><p> <span>南宗的急先鋒，北宗的毁滅者，新禪學的建立者，<span class="shuming">壇經</span>的作者——這是我們的<span class="zhuanming">神會</span>。在<span class="zhuanming">中國</span>佛教史上，没有第二個人有這樣偉大的功勳，永久的影響。</span> </p><p> <span>顯然説得過頭了，其中也包含着錯誤的看法。<span class="zhuanming">胡適</span>晚年，利用新發現的<span class="zhuanming">敦煌</span>文書校訂了<span class="shuming">壇語</span>﹑<span class="shuming">南陽和尚問答雜徵義</span>殘卷，又重校了<span class="shuming">南宗定是非論</span>，寫了研究論文，對<span class="zhuanming">神會</span>所作的結論是：</span> </p><p> <span><span class="zhuanming">中國</span>佛教史上最成功的革命者，<span class="zhuanming">印度</span>禪的毁滅者，<span class="zhuanming">中國</span>禪的建立者，袈裟傳法的僞史的製造者，西天二十八祖僞史的最早製造者，<span class="shuming">六祖壇經</span>的最早原料的作者，用假造歷史來做革命武器而有最大成功者，——這是我們的<span class="zhuanming">神會</span><a class="zhuhao" href="#431" id="416">〔二〕</a>。</span> </p><p> <span>在鄰國<span class="zhuanming">日本</span>，研究<span class="zhuanming">敦煌</span>禪籍成爲三十年代以後禪宗研究的重要内容。一九三二年<span class="zhuanming">石井光雄</span>把自己購藏的<span class="shuming">神會語録</span>（即<span class="shuming">南陽和尚問答雜徵義</span>殘卷）影印出版，<span class="zhuanming">鈴木大拙</span>寫了<span class="shuming">解説</span>。一九三四年<span class="zhuanming">鈴木</span>與<span class="zhuanming">公田連太郎</span>又把<span class="shuming">神會語録</span>校勘與<span class="zhuanming">敦煌</span>本﹑<span class="zhuanming">興聖寺</span>本<span class="shuming">壇經</span>同時出版。此後，<span class="zhuanming">鈴木</span>還把在<span class="zhuanming">北京圖書館</span>發現的六種禪籍影印和校訂出版，其中有<span class="zhuanming">神會</span>的<span class="shuming">壇語</span>，對<span class="zhuanming">神會</span>的思想和歷史地位作了研究。</span> </p><p> <span>這樣，<span class="zhuanming">神會</span>的文録資料在沉睡了一千多年以後又重見天日，引起人們的重視。在新的歷史條件<i class="pageTag" onclick="viewPic('ZSK00268-001-L00159','494546',this);" style="cursor:pointer;"> <span class="song">P159</span></i>下，人們從不同角度對<span class="zhuanming">神會</span>進行研究和評論。盡管見解結論不一，但這一研究的本身促進了禪宗史的研究，加深了人們對早期禪宗史實的瞭解。</span> </p><p> <span>在我國，自<span class="zhuanming">胡適</span>之後專就<span class="zhuanming">神會</span>進行的研究很少。近年來出現了一些研究<span class="zhuanming">神會</span>的文章，但有的所用的基本資料還是六十多年以前<span class="zhuanming">胡適</span>編的<span class="shuming">神會和尚遺集</span>，連<span class="zhuanming">胡適</span>最後校定的<span class="shuming">南陽和尚問答雜徵義</span>﹑<span class="shuming">壇語</span>﹑<span class="shuming">南宗定是非論</span>等也没有看到，對<span class="zhuanming">日本</span>有關研究和資料校訂所知也不全面。這樣難免影響對<span class="zhuanming">神會</span>及其思想作出全面準確的評判。本編校本的目的是向讀者提供有關<span class="zhuanming">神會</span>的比較全面的基本資料，在吸收國内外校勘成果的基礎上，又利用未曾發表的<span class="zhuanming">敦煌縣博物館</span>藏本進行校勘和補充。</span> </p><p> <span>下面擬利用已有的關於<span class="zhuanming">神會</span>的資料，結合<span class="zhuanming">神會</span>一生的活動，對<span class="zhuanming">神會</span>及其禪法理論作全面而概要的介紹。</span> </p></div></div></div>
</>
唐故招聖寺大德慧堅禪師碑銘並序
<div class="wlghyzd_wzb_18"><div id="FCdiv1156501" key="1156501"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=494501">神會和尚禪話録</a> &gt; 研究 &gt; 有關神會的兩篇銘文的注釋 &gt; 二、慧堅碑銘注釋 &gt; 唐故招聖寺大德慧堅禪師碑銘並序 </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="FCdiv1156502" key="1156502"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00268-001-L00251','1381574',this);" style="cursor:pointer;"> <span class="song">P251</span></i><p class="font18" id="ZSK00268-001-BT0000129">唐故招聖寺大德慧堅禪師碑銘並序</p><p> <span class="font12 zhu">太中大夫給事中皇太子及諸王侍讀兼史館修撰柱國　<span class="zhuanming">徐岱</span>撰<a class="zhuhao" href="#531" id="487">〔一〕</a></span> </p><p> <span class="font12 zhu">奉義郎前試詹事府司直　<span class="zhuanming">孫藏器</span>書<a class="zhuhao" href="#532" id="488">〔二〕</a></span> </p><p> <span>昔<span class="zhuanming">老聃</span>將之<span class="zhuanming">流沙</span>，謂門人曰：「<span class="zhuanming">竺乾</span>有古先生，吾之師也。」<a class="zhuhao" href="#533" id="489">〔三〕</a><span class="zhuanming">仲尼</span>亦稱：「西方有聖人焉。」<a class="zhuhao" href="#534" id="490">〔四〕</a>古先生者，非<span class="zhuanming">釋迦</span>歟？</span> </p><p> <span>夫教之大者曰道與儒。<span class="zhuanming">仲尼</span>既學禮於<span class="zhuanming">老聃</span><a class="zhuhao" href="#535" id="491">〔五〕</a>，<span class="zhuanming">伯陽</span>亦將師於<span class="zhuanming">釋氏</span><a class="zhuhao" href="#536" id="492">〔六〕</a>。由是而推，則佛之尊，道之廣，宏覆萬物，獨爲世雄，大矣哉。若觀其會通，則天地之運不足駭也；極其源流，則江海之浸不足大也。固已越乾坤，遺造化，離生死，證空寂，豈文字稱謂能名言哉？</span> </p><p> <span>洎<span class="zhuanming">菩提達摩</span>捨<span class="zhuanming">天竺</span>之王位，紹釋門之法胤，遠詣中夏，大闡上乘<a class="zhuhao" href="#537" id="493">〔七〕</a>。云自<span class="zhuanming">釋迦</span>﹑<span class="zhuanming">迦葉</span>，師師相授，至於其身，乃以心印密傳<span class="zhuanming">惠可</span><a class="zhuhao" href="#538" id="494">〔八〕</a>。四葉相授，至<span class="zhuanming">弘忍</span>大師，奉<span class="zhuanming">菩提</span>之記，當次補之位。乃至荷<span class="zhuanming">忍</span>大師之付囑，承本師之緒業，則<span class="zhuanming">能</span>大師居<span class="zhuanming">漕溪</span><a class="zhuhao" href="#539" id="495">〔九〕</a>。其授人也，頓示佛心，直入法界，教離次第，行無處所<a class="zhuhao" href="#540" id="496">〔一○〕</a>。厥後，奉<span class="zhuanming">漕溪</span>之統紀，爲道俗之歸依，則<span class="zhuanming">荷澤</span>大師諱<span class="zhuanming">神會</span>，謂之七祖<a class="zhuhao" href="#541" id="497">〔一一〕</a>。昇<span class="zhuanming">神會</span>之堂室，持玄關之管鍵，度禪定之域，入智慧之門，則<span class="zhuanming">慧堅</span>禪師乎？</span> </p><p> <span>禪師俗姓<span class="zhuanming">朱</span>氏，<span class="zhuanming">陳州</span><span class="zhuanming">淮陽</span>人也。<span class="zhuanming">漢</span>左丞相之裔孫，<span class="zhuanming">唐</span>金吾將軍之第三子也<a class="zhuhao" href="#542" id="498">〔一二〕</a>。禀四氣之和，<i class="pageTag" onclick="viewPic('ZSK00268-001-L00252','1381574',this);" style="cursor:pointer;"> <span class="song">P252</span></i>五行之秀<a class="zhuhao" href="#543" id="499">〔一三〕</a>，生知道極，動合德符<a class="zhuhao" href="#544" id="500">〔一四〕</a>，爰自成童，逮於弱冠，不師俗學，常慕真宗<a class="zhuhao" href="#545" id="501">〔一五〕</a>。去坳塘而遊滄溟，拔填塵而棲沆瀣。以無住爲入室，以無利爲出家。求法於無所求，得師於無所得。密印玄契，天機洞開<a class="zhuhao" href="#546" id="502">〔一六〕</a>。於是，大師悦之，付以心要<a class="zhuhao" href="#547" id="503">〔一七〕</a>。禪師以爲：「成菩提者，萬法必周；隨廻向者，六度皆等。」<a class="zhuhao" href="#548" id="504">〔一八〕</a>乃解塵服於<span class="zhuanming">洛陽</span>，受淨戒於<span class="zhuanming">汾州</span><a class="zhuhao" href="#549" id="505">〔一九〕</a>。</span> </p><p> <span>聞<span class="zhuanming">抱腹山</span>靈仙之所棲息，聖賢之所遊化，負笈振錫而往依焉<a class="zhuhao" href="#550" id="506">〔二○〕</a>。其宴坐也，逾於靜慮；其修行也，萬行皆空<a class="zhuhao" href="#551" id="507">〔二一〕</a>。弘先佛之知見，爲後學之儀形。仰之者，如鱗介之附龜龍<a class="zhuhao" href="#552" id="508">〔二二〕</a>；歸之者，如畎澮之距江海<a class="zhuhao" href="#553" id="509">〔二三〕</a>。於是，<span class="zhuanming">漕溪</span>之道，衰而復興。時有猛獸伺人，近禪師之居無所犯；隕霜害稼，近禪師之居無所傷。非道德之感通，神明之保衛，孰能如此？故其受鑒也如止水，其應化也如浮雲。</span> </p><p> <span>乃去山居，遊<span class="zhuanming">洛</span>下。時<span class="zhuanming">嗣虢王</span><span class="zhuanming">巨</span>，以宗室之重，保釐<span class="zhuanming">成周</span><a class="zhuhao" href="#554" id="510">〔二四〕</a>。慕禪師之道，展門人之敬，乃奏請住<span class="zhuanming">聖善寺</span><a class="zhuhao" href="#555" id="511">〔二五〕</a>。屬<span class="zhuanming">幽陵</span>肇亂，<span class="zhuanming">伊川</span>爲戎憑陵<a class="zhuhao" href="#556" id="512">〔二六〕</a>，我王城蕩爇，我佛刹高閣隨於煙焰，修廊倏爲煨燼<a class="zhuhao" href="#557" id="513">〔二七〕</a>。唯禪師之室，巋然獨存，則火中之蓮，非足異也。</span> </p><p> <span>時虜寇方壯，東郊不開<a class="zhuhao" href="#558" id="514">〔二八〕</a>。禪師以菩薩有違難之戒，聖人存遊方之旨，乃隨緣應感，西止京師，止<span class="zhuanming">化度</span>﹑<span class="zhuanming">慧日</span>二寺<a class="zhuhao" href="#559" id="515">〔二九〕</a>。<span class="zhuanming">秦</span>人奉之，如望歲者之仰膏雨，未渡者之得舟楫。弘闡奥義，滌除昏疑，若太陽之照幽陰，大雲之潤藥木。</span> </p><p> <span><span class="zhuanming">大曆</span>中，<span class="zhuanming">睿文孝武皇帝</span>以大道馭萬國，至化統群元<a class="zhuhao" href="#560" id="516">〔三○〕</a>。聞禪師僧臘之高，法門之秀，特降詔<i class="pageTag" onclick="viewPic('ZSK00268-001-L00253','1381574',this);" style="cursor:pointer;"> <span class="song">P253</span></i>命，移居<span class="zhuanming">招聖</span>，俾領學者，且爲宗師<a class="zhuhao" href="#561" id="517">〔三一〕</a>。遂命造觀音堂，並繢七祖遺像，施錢於内府，征役於尚方<a class="zhuhao" href="#562" id="518">〔三二〕</a>。當炎夏赫曦之辰，昆蟲蠢蠕之盛，畚插皆作，慮傷厥生。師乃焚香祝之，鹹自徙穴。異類旁感，契于至誠。</span> </p><p> <span><span class="zhuanming">貞元</span>初，詔譯新經，俾充鑒義大德<a class="zhuhao" href="#563" id="519">〔三三〕</a>。皇上方以玄聖沖妙之旨，素王中和之教，稽合内典，輔成化源<a class="zhuhao" href="#564" id="520">〔三四〕</a>。後當誕聖之日，命入禁中，人天相見，龍象畢會<a class="zhuhao" href="#565" id="521">〔三五〕</a>。大君設重雲之講，儲后降洊雷之貴，乃問禪師見性之義<a class="zhuhao" href="#566" id="522">〔三六〕</a>。答曰：「性者，體也；見，其用乎？體寂則不生，性空則無見。」<a class="zhuhao" href="#567" id="523">〔三七〕</a>於是，聽者朗然，若長雲秋霽，宿霧朝徹。又奉詔與諸長老辯佛法邪正，定南北兩宗<a class="zhuhao" href="#568" id="524">〔三八〕</a>。禪師以爲：「開示之時，頓受非漸；修行之地，漸淨非頓。知法空，則法無邪正；悟宗通，則宗無南北。孰爲分别而假名哉！」<a class="zhuhao" href="#569" id="525">〔三九〕</a>其智慧高朗，謂若此也。</span> </p><p> <span><span class="zhuanming">貞元</span>八年壬申歲正月廿六日，忽謂門人曰：「死生者，晝夜之道也。若氣之聚，雲之散，寒暑之運行，日月之虧盈，返於無形，會於無性，乃合真識，同於法身。」<a class="zhuhao" href="#570" id="526">〔四○〕</a>言訖趺坐，薪盡火滅。弟子<span class="zhuanming">普濟</span>等懷瞻仰之戀，申顧復之恩，若涉大水而失津涯，若構大厦而折榱棟。</span> </p><p> <span>自示滅，春秋七十四，僧夏四十三<a class="zhuhao" href="#571" id="527">〔四一〕</a>。遂建塔於<span class="zhuanming">長安</span><span class="zhuanming">龍首</span>西原，禮也。至於入滅之後，殆經兩旬，儼如在定，髭髮猶長，神護其質，衆疑於生，靈表昭著，咸所歎異。非夫識洞有漏<a class="zhuhao" href="#572" id="528">〔四二〕</a>，神遊無迹，其孰能返其順化如此之自在也。</span> </p><p> <span>見命撰德，庶無愧詞。銘曰：</span> </p><i class="pageTag" onclick="viewPic('ZSK00268-001-L00254','1381574',this);" style="cursor:pointer;"> <span class="song">P254</span></i><p> <span>法本無性，會於清淨。心本無生，度諸禪定。弘茲正真，存乎其人。</span> </p><p> <span>宗源浚沏，慧用怡神。三乘非乘，一相無相。粤自<span class="zhuanming">達摩</span>，默傳秘藏。</span> </p><p> <span>繼統相授，至於禪師。丕承七葉，大拯群疑。發乎天光，應以天籟。</span> </p><p> <span>夐超學地，直入法界。如鏡之鑒，不將不迎。如雲之散，無滅無生。</span> </p><p> <span>適來以時，適去以順。上纘教父，下傳法胤。式刊貞石，以永休問。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">元和</span>元年景戌歲夏四月旬有五日建<a class="zhuhao" href="#573" id="529">〔四三〕</a></span> </p><p> <span class="font12 zhu"><span class="zhuanming">天水</span><span class="zhuanming">强瓊</span>刻字<a class="zhuhao" href="#574" id="530">〔四四〕</a></span> </p>注          <p> <span class="font12 zhu"><a class="zhuhao" href="#487" id="531">〔一〕</a><span class="zhuanming">徐岱</span>，字<span class="zhuanming">處仁</span>，<span class="zhuanming">蘇州</span><span class="zhuanming">嘉興</span>人，熟讀六經諸子，<span class="zhuanming">代宗</span><span class="zhuanming">大曆</span>（七六六—七七九年）年間初任校書郎，<span class="zhuanming">德宗</span><span class="zhuanming">貞元</span>（七八五—八○四年）初爲太子﹑諸王侍讀，遷侍中﹑史館修撰。<span class="zhuanming">德宗</span>在每年生日詔佛﹑道二教到麟德殿對論，曾召<span class="zhuanming">徐岱</span>等儒者講説。詳<span class="shuming">舊唐書</span>卷一八九下﹑<span class="shuming">新唐書</span>卷一六一。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#488" id="532">〔二〕</a><span class="zhuanming">孫藏器</span>，<span class="zhuanming">唐</span>著名書法家。據<span class="zhuanming">冉雲華</span><span class="shuming">唐故招聖寺大德慧堅禪師碑考</span>，現在<span class="zhuanming">西安碑林</span>尚存有他刻的兩方石碑：<span class="shuming">駱夫人墓誌並蓋</span>﹑<span class="shuming">秦朝儉墓誌並蓋</span>。<span class="zhuanming">王亞榮</span><span class="shuming">慧堅禪師碑與慧堅禪師</span>據<span class="shuming">寶刻叢編</span>補充説，<span class="shuming">唐光宅寺曰惠禪師塔銘</span>﹑<span class="shuming">僖王墓誌</span>﹑<span class="shuming">焦伯瑜碑</span>也是<span class="zhuanming">孫藏器</span>書寫。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#489" id="533">〔三〕</a>此出自道教的僞經<span class="shuming">老子西昇經</span>。<span class="zhuanming">竺乾</span>，指<span class="zhuanming">天竺</span>。古先生，指<span class="zhuanming">釋迦牟尼</span>佛。<span class="zhuanming">唐</span><span class="zhuanming">玄嶷</span><span class="shuming">甄正論</span>卷中説：「<span class="zhuanming">尹喜</span>又録<span class="zhuanming">老子</span>與<span class="zhuanming">喜</span><i class="pageTag" onclick="viewPic('ZSK00268-001-L00255','1381574',this);" style="cursor:pointer;"> <span class="song">P255</span></i>談論言旨，爲<span class="shuming">西昇記</span>，其中後人更增加其文，參糅佛義，大旨與道經略同……後人又改記爲經。此經首章云：<span class="zhuanming">老子</span>西昇，聞<span class="zhuanming">竺乾</span>有古先生，不生不滅，善入無爲……經末又云：<span class="zhuanming">老子</span>謂<span class="zhuanming">尹喜</span>曰：古先生者，吾之師也。」作者指出，「<span class="zhuanming">竺乾</span>」本應作「<span class="zhuanming">乾竺</span>」，在<span class="shuming">易經</span>中「乾」爲「天」義，後人抄寫時將二字前後顛倒，故成「<span class="zhuanming">竺乾</span>」。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#490" id="534">〔四〕</a>在<span class="zhuanming">南北朝</span>至<span class="zhuanming">唐朝</span>的佛道二教的爭論中僧人常引<span class="shuming">列子</span><span class="shuming">仲尼篇</span>所載<span class="zhuanming">孔子</span>答<span class="zhuanming">商</span>（<span class="zhuanming">春秋</span><span class="zhuanming">宋</span>國）太宰<span class="zhuanming">嚭</span>關於聖人之問的答話，如<span class="zhuanming">唐</span><span class="zhuanming">道宣</span><span class="shuming">廣弘明集</span>卷一<span class="shuming">歸政篇</span>所引：「<span class="zhuanming">丘</span>聞西方有聖者焉，不治而不亂，不言而自信，不化而自行，蕩蕩乎人無能名焉。」並將其中的「聖人」解釋爲佛。現存<span class="shuming">列子</span><span class="shuming">仲尼篇</span>中此文與此稍異。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#491" id="535">〔五〕</a><span class="zhuanming">孔子</span>字<span class="zhuanming">仲尼</span>，曾至<span class="zhuanming">周</span>學禮，師事<span class="zhuanming">老子</span>。<span class="shuming">禮記</span><span class="shuming">曾子問</span>載<span class="zhuanming">孔子</span>答<span class="zhuanming">曾子</span>等人問禮，四次自稱：「吾聞諸<span class="zhuanming">老聃</span>曰……」<span class="shuming">吕氏春秋</span><span class="shuming">當染</span>曰：「<span class="zhuanming">孔子</span>學於<span class="zhuanming">老聃</span>……」另外<span class="shuming">莊子</span>的<span class="shuming">德充符</span>﹑<span class="shuming">天運</span>諸篇及<span class="shuming">史記</span><span class="shuming">孔子世家</span>也講<span class="zhuanming">孔子</span>曾師事<span class="zhuanming">老子</span>。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#492" id="536">〔六〕</a><span class="zhuanming">老子</span>姓<span class="zhuanming">李</span>，名<span class="zhuanming">耳</span>，字<span class="zhuanming">伯陽</span>，諡曰<span class="zhuanming">聃</span>，<span class="zhuanming">周</span>守藏書室之史。（<span class="shuming">史記</span>卷六三<span class="shuming">老子韓非列傳</span>）所説「將師於<span class="zhuanming">釋</span>氏」，即據前引<span class="shuming">老子西昇經</span>等僞經謂<span class="zhuanming">老子</span>西出<span class="zhuanming">流沙</span>到<span class="zhuanming">天竺</span>將以<span class="zhuanming">釋迦牟尼</span>佛爲師。道教的有關僞經很多，在與此持相反内容的僞經中最有名的是<span class="shuming">老子化胡經</span>，謂<span class="zhuanming">老子</span>到<span class="zhuanming">天竺</span>爲佛，教化<span class="zhuanming">胡</span>人，<span class="zhuanming">釋迦牟尼</span>佛本是<span class="zhuanming">老子</span>的弟子。<span class="shuming">大正藏</span>卷八一收有其<span class="zhuanming">敦煌</span>寫本殘卷。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#493" id="537">〔七〕</a><span class="zhuanming">神會</span>語録<span class="shuming">南陽和尚問答雜徵義</span>最後的六代祖師傳載，<span class="zhuanming">菩提達摩</span>是「<span class="zhuanming">南天竺</span>國王之第三子，少小出家，悟最上乘，於諸三昧，證如來禪」。中夏，是<span class="zhuanming">中國</span>。上乘，即上等佛法。<span class="shuming">六祖壇經</span>説「法有四乘」：小乘﹑中乘﹑大乘﹑最上乘，所謂：「萬法盡通，萬行俱備，一切不離，但離法相，作無所得，是最上乘。」上乘或最上乘，實指禪宗。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#494" id="538">〔八〕</a>自<span class="zhuanming">釋迦</span>佛﹑大<span class="zhuanming">迦葉</span>﹑<span class="zhuanming">阿難</span>……至<span class="zhuanming">達摩</span>，是禪宗所奉西土二十八祖。在<span class="shuming">六祖壇經</span>中，加上前面所説的過去七佛，稱<span class="zhuanming">達摩</span>爲第三十五祖。<span class="zhuanming">達摩</span>又爲中土初祖，<span class="zhuanming">惠可</span>是二祖。心印，心法的標準和標誌，即禪法要旨。因禪宗講「佛心第一」，<i class="pageTag" onclick="viewPic('ZSK00268-001-L00256','1381574',this);" style="cursor:pointer;"> <span class="song">P256</span></i>「以心傳心」，故稱禪法爲心法。<span class="zhuanming">神會</span>説：「内傳法契，以印證心；外傳袈裟，以定宗旨」（<span class="shuming">菩提達摩南宗定是非論</span>）；「内傳心印，印契本心；外傳袈裟，將表宗旨」（<span class="shuming">荷澤大師顯宗記</span>）。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#495" id="539">〔九〕</a><span class="zhuanming">漕溪</span>，即<span class="zhuanming">曹溪</span>，<span class="zhuanming">慧能</span>從<span class="zhuanming">弘忍</span>受法後，先在<span class="zhuanming">廣州</span>的<span class="zhuanming">新州</span>﹑<span class="zhuanming">四會</span>等地隱遁三年，大約在<span class="zhuanming">唐</span><span class="zhuanming">儀鳳</span>二年（六七七年）到<span class="zhuanming">韶州</span><span class="zhuanming">曲江縣</span><span class="zhuanming">曹溪</span>傳法。<span class="zhuanming">敦煌</span>本<span class="shuming">六祖壇經</span>載：「大師住<span class="zhuanming">漕溪</span>山，<span class="zhuanming">韶</span><span class="zhuanming">廣</span>二州行化四十餘年。若論門人，僧之與俗，約有三五千人，説不可盡。」</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#496" id="540">〔一○〕</a>此爲<span class="zhuanming">慧能</span>禪法的特色。頓示，引導信衆迅速體悟自心佛性。法界，這裏相當真如法身，特指佛的境界。教離次第，所傳禪法不是漸教，是超越内外﹑先後階次的。行無處所，主張修行不必規定特定場所。<span class="zhuanming">慧能</span>主張頓悟，稱自己禪法是「大乘頓教法」，引導信衆「頓見真如本性」，「一悟即至佛地」；「自性頓修，亦無漸次」；寄坐禪於自然無爲和日常生活之中，「雖即見聞覺知，不染萬境，而常自在」（詳拙校<span class="shuming">敦煌新本</span><span class="shuming">六祖壇經</span>後附論文）。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#497" id="541">〔一一〕</a><span class="zhuanming">神會</span>從<span class="zhuanming">曹溪</span><span class="zhuanming">慧能</span>受法，先到<span class="zhuanming">南陽</span><span class="zhuanming">龍興寺</span>，後入<span class="zhuanming">洛陽</span><span class="zhuanming">荷澤寺</span>傳法，一度受北宗誣陷被放逐<span class="zhuanming">荆州</span>，因在「<span class="zhuanming">安</span><span class="zhuanming">史</span>之亂」中主持度僧鬻牒籌集軍餉有功，受到朝廷嘉奬。此後他的法系地位提高，門下奉他爲直承<span class="zhuanming">慧能</span>的七祖。<span class="zhuanming">德宗</span><span class="zhuanming">貞元</span>十二年（七九六年）朝廷確立他爲七祖。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#498" id="542">〔一二〕</a><span class="zhuanming">西漢</span>初沿<span class="zhuanming">秦</span>制，置丞相﹑太尉﹑御史大夫。<span class="zhuanming">漢</span>初置一丞相，<span class="zhuanming">惠帝</span>﹑<span class="zhuanming">高后</span>時置左右丞相，<span class="zhuanming">文帝</span>之後僅置一丞相。據<span class="shuming">漢書百官公卿表</span>，<span class="zhuanming">漢代</span><span class="zhuanming">朱</span>姓任丞相的僅有<span class="zhuanming">哀帝</span>時的<span class="zhuanming">朱博</span>。此前他任大司空，與丞相同位（參<span class="shuming">漢書</span>卷八三<span class="shuming">朱博傳</span>）。也許<span class="zhuanming">朱博</span>就是碑銘所説的<span class="zhuanming">漢</span>左丞相。<span class="zhuanming">唐</span>金吾將軍，屬左右金吾衛，有左右兩位大將軍，官位正三品；左右將軍四人，從三品。（<span class="shuming">舊唐書</span>卷四四<span class="shuming">職官三</span>）</span> </p><i class="pageTag" onclick="viewPic('ZSK00268-001-L00257','1381574',this);" style="cursor:pointer;"> <span class="song">P257</span></i><p> <span class="font12 zhu"><a class="zhuhao" href="#499" id="543">〔一三〕</a>四氣之和，據<span class="shuming">爾雅註疏</span>卷六，爲春夏秋冬四季的「和氣」，「春爲青陽，夏爲朱明，秋爲白藏，冬爲玄英，四氣和，謂之玉燭」，注文對四氣分别解釋爲：「氣清而濕揚」，「氣赤而光明」，「氣白而收藏」，「氣黑而清英」；釋文曰：「太平之時，四氣和暢以致嘉祥之事也」。五行，是金木水火土，古人認爲也是天地﹑陰陽和合所生，它們的「秀異之氣」（純清之氣）聚而爲人，所謂：「人者，其天地之德，陰陽之交，鬼神之會，五行之秀氣也。」（<span class="shuming">禮記正義</span><span class="shuming">禮運第九</span>）</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#500" id="544">〔一四〕</a>道極，道之準則，亦即道。德符，德之標誌，即道德規範。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#501" id="545">〔一五〕</a>成童，十五歲。<span class="shuming">禮記</span><span class="shuming">内則</span><span class="zhuanming">漢</span><span class="zhuanming">鄭玄</span>注：「成童，十五以上。」弱冠，<span class="shuming">禮記</span><span class="shuming">曲禮上</span>：「二十曰弱，冠。」古代年二十行冠禮，表示成人。真宗，南北朝的佛教判教學説常將<span class="shuming">法華經</span>﹑<span class="shuming">華嚴經</span>等經典所説「諸法實相」﹑佛性等教理歸於説「真實」的「真宗」（詳<span class="shuming">法華玄義</span>卷十上﹑<span class="shuming">華嚴五教章</span>所引十家判教學説）。後來禪宗將自己所講的禪法稱爲「真宗」，例如北宗<span class="shuming">傳法寶紀</span>有：「無上真宗，豈系言説」；<span class="zhuanming">神會</span>死後，朝廷敕賜祖堂額曰「真宗般若傳法之堂」（<span class="shuming">圓覺經大疏鈔</span>卷三之下）。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#502" id="546">〔一六〕</a>坳堂，地上低窪之處。滄溟，大海。填塵，填坑的塵土。沆瀣，夜間空中水氣。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#503" id="547">〔一七〕</a>無住﹑無利﹑無所求﹑無所得，皆是<span class="zhuanming">神會</span>禪法的要旨。無住，不持特定的好惡﹑取捨意向。<span class="zhuanming">慧能</span>説他的禪法以「無住爲本」；<span class="zhuanming">神會</span>説：「心無住處。」反對貪愛財色﹑園林等「粗妄」和追求出世﹑解脱等「細妄」；「以無所得故，則無病本」（<span class="shuming">南陽和尚頓教解脱禪門直了性壇語</span>）。碑文將<span class="zhuanming">慧堅</span>從<span class="zhuanming">神會</span>所受上述禪旨比喻爲入室﹑得師等。密印玄契，意爲<span class="zhuanming">慧堅</span>對所受禪法的理解得到<span class="zhuanming">神會</span>的印可。天機洞開，先天具有的悟性得以開顯，即達到開悟。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#504" id="548">〔一八〕</a>心要，禪法要旨。<span class="zhuanming">唐</span><span class="zhuanming">張説</span><span class="shuming">大通禪師碑</span>：「持奉<span class="shuming">楞伽</span>遞爲心要。」大師，指<span class="zhuanming">神會</span>。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#505" id="549">〔一九〕</a>大意是，雖然從道理上説達到覺悟（菩提）須修一切佛法（萬法），然而從六度（佈施﹑持戒﹑忍辱﹑精進﹑禪定﹑智<i class="pageTag" onclick="viewPic('ZSK00268-001-L00258','1381574',this);" style="cursor:pointer;"> <span class="song">P258</span></i>慧）任何一項的功能來説，都具有將衆生引向解脱的功能。禪宗實際不主張修持各種佛法。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#506" id="550">〔二○〕</a>是謂於<span class="zhuanming">洛陽</span>出家，到<span class="zhuanming">汾州</span>（治所在今<span class="zhuanming">山西</span><span class="zhuanming">隰縣</span>）受具足戒。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#507" id="551">〔二一〕</a><span class="zhuanming">抱腹山</span>，據<span class="shuming">續高僧傳</span>卷二十<span class="shuming">志超傳</span>，在<span class="zhuanming">汾州</span><span class="zhuanming">介山</span>（今稱<span class="zhuanming">綿山</span>），<span class="zhuanming">志超</span>在此創立禪寺，謂「岩名<span class="zhuanming">抱腹</span>，四方有澗，下望百尋，上臨千仞。泉石結韻於仙石，風雨飄清於林端」。據<span class="shuming">元和郡縣誌</span>卷十三，<span class="zhuanming">介山</span>在<span class="zhuanming">介休縣</span>（在今<span class="zhuanming">山西</span>）西南二十里。<span class="zhuanming">劍南</span>保唐禪派的<span class="zhuanming">無住</span>和<span class="zhuanming">唐</span>後期的<span class="zhuanming">無業</span>也曾在此修行（見<span class="shuming">歷代法寶記</span>﹑<span class="shuming">宋高僧傳</span>卷十一）。振錫，意爲拄著錫杖行走。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#508" id="552">〔二二〕</a>宴坐，即坐禪。靜慮，禪（禪那）的意譯，傳統佛教有四禪﹑八禪。禪宗的禪定與以往禪定不同，不要求持固定程式，説：「坐者，念不起爲坐；今言禪者，見本性爲禪。所以不教人坐身住心入定。」（<span class="zhuanming">神會</span><span class="shuming">南宗定是非論</span>）認爲「定慧不二」，只要能體悟本有的佛性，一切行住坐卧皆爲坐禪。故碑銘稱此禪定超越於傳統的靜慮。萬行，一切修行。傳統佛教的修行範圍主要是戒定慧，而<span class="zhuanming">慧能</span>﹑<span class="zhuanming">神會</span>不要求按照常規修行。<span class="zhuanming">慧能</span>説：「得悟自性，亦不立戒定慧。」主張以與般若空義相應的「無念﹑無住﹑無相」作爲禪法的基本宗旨。<span class="zhuanming">神會</span>説：「見無念者，雖具見聞覺知，而常空寂。」認爲世間萬有，也包括一切修行，本質皆空幻不實，不可執著，故謂「萬行皆空」。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#509" id="553">〔二三〕</a>鱗，魚類；介，帶甲殻的蟲和水族。鱗介，是水族的通稱。古代以龜爲「介蟲之精者」，龍爲「鱗蟲之精者」。畎澮，田間溝渠。距，此處意爲至。此句當取意於<span class="zhuanming">後漢</span><span class="zhuanming">蔡邕</span><span class="shuming">郭有道碑</span>之中的「猶百川之歸巨海，鱗介之宗龜龍也」。（<span class="shuming">文選</span>卷五八）</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#510" id="554">〔二四〕</a><span class="zhuanming">嗣虢王</span>，唐高祖的玄孫<span class="zhuanming">李巨</span>，<span class="shuming">舊唐書</span>卷一一二﹑<span class="shuming">新唐書</span>卷七九有傳，<span class="zhuanming">乾元</span>元年（七五八年）四月至翌年二月任<span class="zhuanming">河南</span>尹﹑<span class="zhuanming">東京</span>留守。保釐，駐守治理。<span class="zhuanming">成周</span>，即<span class="zhuanming">洛陽</span>。<span class="shuming">尚書正義多士</span>：「<span class="zhuanming">成周</span>既成（<span class="zhuanming">洛陽</span>下都），遷<span class="zhuanming">殷</span>頑民。」<span class="zhuanming">孔穎達</span>疏曰：<i class="pageTag" onclick="viewPic('ZSK00268-001-L00259','1381574',this);" style="cursor:pointer;"> <span class="song">P259</span></i>「<span class="zhuanming">周</span>之<span class="zhuanming">成周</span>，於<span class="zhuanming">漢</span>爲<span class="zhuanming">洛陽</span>也。<span class="zhuanming">洛邑</span>爲王都，故謂此爲下都。遷<span class="zhuanming">殷</span>頑民，以成<span class="zhuanming">周</span>道，故名此邑爲<span class="zhuanming">成周</span>。」</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#511" id="555">〔二五〕</a><span class="zhuanming">聖善寺</span>，據<span class="shuming">唐會要</span>卷四八，在<span class="zhuanming">洛陽</span><span class="zhuanming">章善坊</span>，<span class="zhuanming">唐中宗</span>爲<span class="zhuanming">武后</span>薦福而建，寺内有報慈閣，後又擴建。著名譯經僧<span class="zhuanming">善無畏</span>﹑律僧<span class="zhuanming">懷遠</span>曾在此居住。（<span class="shuming">宋高僧傳</span>卷二﹑卷五）</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#512" id="556">〔二六〕</a><span class="zhuanming">幽陵</span>，原是<span class="zhuanming">唐</span>在北方<span class="zhuanming">鐵勒</span>族拔野古部設的都督府名，這裏指以<span class="zhuanming">胡</span>人爲主體的<span class="zhuanming">史思明</span>叛亂武裝集團。肇亂，此指<span class="zhuanming">史思明</span>複反。<span class="zhuanming">伊川</span>，即<span class="zhuanming">伊水</span>，在<span class="zhuanming">洛陽</span>城東南，此借指<span class="zhuanming">洛陽</span>。憑陵，意爲侵擾。<span class="zhuanming">唐</span>朝叛將<span class="zhuanming">史思明</span>在<span class="zhuanming">至德</span>二載（七五七年）投降，但在第二年又反，於<span class="zhuanming">乾元</span>二年（七五九年）九月再度攻陷<span class="zhuanming">洛陽</span>。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#513" id="557">〔二七〕</a>由於<span class="zhuanming">史思明</span>父子叛軍的焚掠和兩軍反復激戰，<span class="zhuanming">洛陽</span>城和<span class="zhuanming">聖善寺</span>等寺院﹑高閣﹑長廊等受到極大破壞。<span class="shuming">通鑒</span>卷二二二記載，「<span class="zhuanming">洛陽</span>四面數百里州縣皆爲丘墟」，待<span class="zhuanming">唐</span>軍再次收復<span class="zhuanming">洛陽</span>（七六二年），民衆死傷慘重，「比屋蕩盡，士民皆衣紙」。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#514" id="558">〔二八〕</a>虜寇，<span class="zhuanming">史思明</span>叛軍。東郊不開，<span class="zhuanming">唐</span>東都<span class="zhuanming">洛陽</span>的郊祀不能舉行，已不能發揮國都職能。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#515" id="559">〔二九〕</a>菩薩有違難之戒，是指大乘戒律<span class="shuming">梵綱經</span>所載第三十七戒「冒難遊行戒」，謂僧人修行應避開發生災難的地方﹑「惡國界」﹑「惡國土」。京師，即<span class="zhuanming">長安</span>。<span class="zhuanming">化度寺</span>﹑<span class="zhuanming">慧日寺</span>，分别在<span class="zhuanming">長安</span>的<span class="zhuanming">義寧坊</span>﹑<span class="zhuanming">懷德坊</span>（<span class="shuming">唐兩京城坊考</span>卷四），原是<span class="zhuanming">隋代</span>三階教僧人<span class="zhuanming">信行</span>在京都所置五寺中的二寺。（參<span class="shuming">續高僧傳</span>卷一六）</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#516" id="560">〔三○〕</a><span class="zhuanming">大曆</span>，是<span class="zhuanming">唐代宗</span>年號（七六六—七七九年）。<span class="zhuanming">睿文孝武皇帝</span>，<span class="zhuanming">唐代宗</span>的諡號。大道﹑至化，大致同義，是指至高的政治倫理原則。群元，是指百姓。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#517" id="561">〔三一〕</a>僧臘，或作僧夏，從受具足戒以後的年歲，以每年的夏安居結束爲新歲開始。<span class="zhuanming">招聖</span>，即<span class="zhuanming">招聖寺</span>。宗師，有學德的法師或禪師。<span class="zhuanming">宋</span><span class="zhuanming">贊甯</span><span class="shuming">宋高僧傳</span>卷十三之<span class="shuming">論</span>稱禪宗從<span class="zhuanming">達摩</span>至<span class="zhuanming">慧能</span>的六代祖師爲「六代宗師」。</span> </p><i class="pageTag" onclick="viewPic('ZSK00268-001-L00260','1381574',this);" style="cursor:pointer;"> <span class="song">P260</span></i><p> <span class="font12 zhu"><a class="zhuhao" href="#518" id="562">〔三二〕</a>内府，内府局，爲内侍省諸局之一，掌皇帝内庫錢糧出納﹑帳設和澡沐等事。尚方，尚方監，原名少府監，下設諸署和諸監，掌管百工技巧手工業等事。説明建造觀音堂，繪製七祖像等都由朝廷主持進行。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#519" id="563">〔三三〕</a><span class="zhuanming">貞元</span>，<span class="zhuanming">唐德宗</span>年號（七八五—八○四年）。據<span class="shuming">貞元釋教録</span>卷十七，<span class="zhuanming">貞元</span>四年（七八八年）<span class="zhuanming">德宗</span>敕命<span class="zhuanming">罽賓</span>僧人<span class="zhuanming">般若</span>翻譯<span class="shuming">大乘理趣六波羅蜜經</span>。鑒義，或許即是證義。<span class="zhuanming">唐代</span>譯經有譯主﹑筆受﹑證義﹑潤文等分工。查在<span class="zhuanming">般若</span>翻譯六部七十卷經時擔任筆受﹑證義和潤文的人當中，没有<span class="zhuanming">慧堅</span>的名字，也許他參加的不是<span class="zhuanming">般若</span>的譯場。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#520" id="564">〔三四〕</a>玄聖沖妙之旨，即道教。<span class="zhuanming">唐</span>朝廷奉道教教主<span class="zhuanming">老子</span>爲玄元皇帝，<span class="zhuanming">玄宗</span>上尊號「大聖祖高上大道金闕玄元天皇大帝」。沖妙，即沖和妙氣，爲陰陽二氣交會，互相作用的狀態。<span class="shuming">老子</span>四二章曰：「萬物負陰而抱陽，沖氣以爲和。」<span class="zhuanming">唐玄宗</span><span class="shuming">道德真經疏</span>謂：「道動出沖和妙氣……陰陽含孕，沖氣調和，然後萬物阜成。」素王，原指不在帝王之位而有其德的人，後來儒者多稱<span class="zhuanming">孔子</span>爲素王。<span class="zhuanming">東漢</span><span class="zhuanming">王充</span><span class="shuming">論衡</span><span class="shuming">定賢</span>曰：「<span class="zhuanming">孔子</span>不王，素王之業在於<span class="shuming">春秋</span>。」中和之教，指儒家倫理學説，<span class="shuming">禮記</span><span class="shuming">中庸</span>有：「喜怒哀樂之未發謂之中，發而皆中節謂之和。」以中和作爲道德修養的至高境界。内典，指佛經。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#521" id="565">〔三五〕</a>誕聖之日，<span class="zhuanming">德宗</span>皇帝生日，農曆四月十九日。禁中，皇宫内。人天，指群臣和皇帝（天子）。龍象，高僧大德。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#522" id="566">〔三六〕</a>大君，皇帝，指<span class="zhuanming">唐德宗</span>。儲后，太子，此爲後來即位的<span class="zhuanming">順宗</span>。洊雷，原語出自<span class="shuming">周易</span><span class="shuming">震卦</span>，意爲連續不斷的雷聲，因<span class="shuming">周易</span><span class="shuming">説卦傳</span>謂「震爲雷，爲龍……爲長子」，後人用此詞比喻太子。如<span class="zhuanming">北周</span><span class="zhuanming">庾信</span><span class="shuming">哀江南賦</span>有「遊洊雷之講肆」句，指出席太子主持的講席。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#523" id="567">〔三七〕</a>謂「性」（本心﹑佛性）是諸法的本體，「見」（認識﹑體認）是心體的作用。體有不變﹑空寂的特性，故謂之不生，無見。</span> </p><i class="pageTag" onclick="viewPic('ZSK00268-001-L00261','1381574',this);" style="cursor:pointer;"> <span class="song">P261</span></i><p> <span class="font12 zhu"><a class="zhuhao" href="#524" id="568">〔三八〕</a>意爲奉詔與諸高僧辯論北宗﹑南宗禪法（所謂頓教﹑漸教）的是非，確定何者正確，何者爲正統。關鍵是<span class="zhuanming">神秀</span>，還是<span class="zhuanming">慧能</span>是繼承<span class="zhuanming">弘忍</span>之後的七祖。此在<span class="zhuanming">慧堅</span>去世（<span class="zhuanming">貞元</span>八年，七九二年）之前。<span class="shuming">圓覺經大疏鈔</span>卷三之下謂：「<span class="zhuanming">貞元</span>十二年，敕皇太子集諸禪師，楷定禪門宗旨，遂立<span class="zhuanming">神會</span>爲第七祖，内<span class="zhuanming">神龍寺</span>，敕置碑記見在。」所載當是事情結局。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#525" id="569">〔三九〕</a>意爲接受禪師開示心性之理，是頓悟；而修行卻是漸修。<span class="zhuanming">神會</span>説過：「學道者須頓見佛性，漸修因緣。」（<span class="shuming">南宗定是非論</span>）宗通，原出自<span class="shuming">楞伽經</span>，意爲通過心性轉變達到與真如法性相應的境界。<span class="zhuanming">神會</span>則解釋爲：「但了自性空寂，更不復起觀，即是宗通。」（<span class="shuming">南陽和尚問答雜徵義</span>）</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#526" id="570">〔四○〕</a>無性，相當於唯識學説「三無性」中的「勝義無性」，即「圓成識性」，與真如﹑法界相通。無性與真識（無垢識）﹑法身也没有根本差别。<span class="zhuanming">慧堅</span>是説他死後將迴歸真如法界。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#527" id="571">〔四一〕</a>據此，<span class="zhuanming">慧堅</span>生於<span class="zhuanming">唐玄宗</span><span class="zhuanming">開元</span>七年（七一九年），於<span class="zhuanming">天寶</span>九載（七五○年）受戒。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#528" id="572">〔四二〕</a>有漏，指人的情慾煩惱。識洞有漏，心識已經洞徹一切煩惱（促成心識轉變）。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#529" id="573">〔四三〕</a><span class="zhuanming">元和</span>元年，<span class="zhuanming">唐憲宗</span>年號，八○六年。景戌，即丙戌，因避<span class="zhuanming">唐高祖</span>父名之諱改丙爲景字。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#530" id="574">〔四四〕</a><span class="zhuanming">强瓊</span>，<span class="zhuanming">王亞榮</span><span class="shuming">慧堅禪師碑與慧堅禪師</span>説<span class="zhuanming">西安</span><span class="zhuanming">碑林</span>中的<span class="shuming">邠國公功德銘</span>也是他刻，並據<span class="shuming">關中金石記</span>卷四指出他是位太監（中人）。</span> </p><p> <span class="font12 zhu">（<span class="zhuanming">楊曾文</span>二○○三年十二月九日重新校訂）</span> </p></div></div></div>
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菩提達摩南宗定是非論
<div class="wlghyzd_wzb_18"><div id="FCdiv1156505" key="1156505"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=494501">神會和尚禪話録</a> &gt; 正編 &gt; 菩提達摩南宗定是非論 </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="FCdiv1156506" key="1156506"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00268-001-L00015','494507',this);" style="cursor:pointer;"> <span class="song">P15</span></i><p class="font20" id="ZSK00268-001-BT0000007">菩提達摩南宗定是非論<span class="font12 zhu"><span class="zhuanming">唐</span><span class="zhuanming">獨孤沛</span>撰</span></p><p> <span class="font12 zhu">編者按：<span class="shuming">菩提達摩南宗定是非論</span>，<span class="zhuanming">唐</span><span class="zhuanming">神會禪師</span>的弟子<span class="zhuanming">獨孤沛</span>編撰，主要記述<span class="zhuanming">神會</span>於<span class="zhuanming">唐玄宗</span><span class="zhuanming">開元</span>二十年（七三二）在<span class="zhuanming">滑臺</span><span class="zhuanming">大雲寺</span>與北宗<span class="zhuanming">崇遠法師</span>辯論及其向信徒説法的部分語録。此論迄今被發現共有四個寫本。其中早發現並被整理發表的三個寫本都是<span class="zhuanming">法國</span><span class="zhuanming">伯希和</span>從<span class="zhuanming">中國</span>掠取後藏在<span class="zhuanming">巴黎</span><span class="zhuanming">國立圖書館</span>的。它們是：</span> </p><p> <span>第一本（P3047），下簡稱「<span class="zhuanming">巴黎</span>一本」。有標題﹑作者及首部，約有一千六百多字，占全論篇幅接近五分之一。除幾處漫漶字蹟難辨外，大部分還比較清楚。</span> </p><p> <span>第二本（P3488），下簡稱「<span class="zhuanming">巴黎</span>二本」。缺首尾，僅存中間約二千六百多字，占全論四分之一多。字蹟大部分可辨。</span> </p><p> <span>第三本（P2045），下簡稱「<span class="zhuanming">巴黎</span>三本」。首缺，其它除幾個段落嚴重殘缺外，大部分完整。幾個段落因缺字或字蹟不清，致使難以讀通，與後面清晰的<span class="zhuanming">敦博</span>本相較，這些段落約缺漏字四百五十個左右。此本約占全論篇幅的五分之四，與「<span class="zhuanming">巴黎</span>一本」可合編爲統一的全論。</span> </p><p> <span><span class="zhuanming">胡適</span>在一九二六年發現第一個寫本和第二個寫本。他把前本校爲<span class="shuming">神會語録第二殘卷</span>——<span class="shuming">菩提達摩南宗定是非論</span>，收在<span class="shuming">神會和尚遺集</span>卷二（一九三○年<span class="zhuanming">亞東圖書館</span>刊），一九五八年又重校作<i class="pageTag" onclick="viewPic('ZSK00268-001-L00016','494507',this);" style="cursor:pointer;"> <span class="song">P16</span></i>爲<span class="shuming">菩提達摩南宗定是非論</span>上卷。把後本校寫爲<span class="shuming">神會語録第三殘卷</span>——「疑是<span class="shuming">南宗定是非論</span>的後半」，收在<span class="shuming">神會遺集</span>的卷三。第三個寫本即「<span class="zhuanming">巴黎</span>三本」，最初由<span class="zhuanming">日本</span><span class="zhuanming">鈴木大拙</span>發現。<span class="zhuanming">胡適</span>得知後於一九五八年即用此本爲底本，參校「<span class="zhuanming">巴黎</span>二本」及舊校，寫爲<span class="shuming">菩提達摩南宗定是非論</span>的下卷。新校<span class="shuming">南宗定是非論</span>上下卷與新校<span class="shuming">壇語</span>同時在題爲<span class="shuming">新校定的敦煌寫本神會和尚遺著兩種</span>中發表，一九六八年被收入新版的<span class="shuming">神會和尚遺集</span>（<span class="zhuanming">臺北</span><span class="zhuanming">胡適紀念館</span>版）附録之内。<span class="zhuanming">胡適</span>在校勘中雖對原卷殘缺部分作了若干補充，但仍有很多段落，文句難以讀通。<span class="zhuanming">胡適</span>校寫本，下簡稱「<span class="zhuanming">胡</span>本」。</span> </p><p> <span>第四個寫本是<span class="zhuanming">敦煌縣博物館</span>收藏本（編號七七），簡稱「<span class="zhuanming">敦博</span>本」。此鈔本上有五個鈔件，<span class="shuming">南宗定是非論</span>是第一件。缺首部，篇幅比「<span class="zhuanming">巴黎</span>三本」稍大，占全論約五分之四還多，文字清晰，没有明顯的殘缺，完全可補「<span class="zhuanming">巴黎</span>三本」之缺。</span> </p><p> <span>這裏發表的首尾完整的<span class="shuming">南宗定是非論</span>，由兩部分組成：</span> </p><p> <span>一﹑首部取自「<span class="zhuanming">胡</span>本」上卷，占全文近五分之一篇幅。用原「<span class="zhuanming">巴黎</span>一本」重校。「<span class="zhuanming">胡</span>本」原校註全部保留，大部分仍按原樣在正文之間用圓括弧（）小字標出，補加的字用六角括弧〔〕標出。凡本編校者改動的地方皆在後面加小註〔一〕﹑〔二〕等説明。這些地方原有的<span class="zhuanming">胡</span>註則移至註文中，並註明處理意見。爲使全書格式一致，對標點和段落也作了一些改動，此不再加註。</span> </p><p> <span>二﹑以「<span class="zhuanming">敦博</span>本」爲底本，參照「<span class="zhuanming">巴黎</span>二﹑三本」和<span class="zhuanming">胡</span>校本，校寫出後面五分之四多的部分。校註也用圓括弧小字置於正文之間，補加的字用六角括弧標出，對有關各本的重要差異等，則在後面<i class="pageTag" onclick="viewPic('ZSK00268-001-L00017','494507',this);" style="cursor:pointer;"> <span class="song">P17</span></i>加註説明。</span> </p></div></div></div>
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參考書目
<div class="wlghyzd_wzb_18"><div id="FCdiv1156509" key="1156509"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=494501">神會和尚禪話録</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="FCdiv1156510" key="1156510"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00268-001-L00267','1381575',this);" style="cursor:pointer;"> <span class="song">P267</span></i><p class="font20" id="ZSK00268-001-BT0000132"><b>參考書目</b></p><p> <span><span class="shuming">神會和尚遺集</span>　<span class="zhuanming">胡適</span>編校，<span class="zhuanming">上海亞東圖書館</span>一九三○年版。</span> </p><p> <span><span class="shuming">神會和尚遺集</span>（附<span class="zhuanming">胡適</span>晚年研究） <span class="zhuanming">臺灣</span><span class="zhuanming">胡適紀念館</span>一九六八年版。</span> </p><p> <span><span class="shuming">敦煌出土神會録附解説</span>　<span class="zhuanming">鈴木大拙</span>著，<span class="zhuanming">東京</span><span class="zhuanming">石井光雄</span>一九三二年刊，後收入<span class="shuming">鈴木大拙全集</span>卷三。</span> </p><p> <span><span class="shuming">敦煌出土荷澤神會禪師語録</span>　<span class="zhuanming">鈴木貞太郎</span>﹑<span class="zhuanming">公田連太郎</span>校訂，<span class="zhuanming">日本</span><span class="zhuanming">東京</span><span class="zhuanming">森江書店</span>一九三四年版。</span> </p><p> <span><span class="shuming">校刊少室逸書及解説</span>　<span class="zhuanming">鈴木大拙</span>著，<span class="zhuanming">大阪</span><span class="zhuanming">安宅佛教文庫</span>一九三六年版。</span> </p><p> <span><span class="shuming">胡適禪學案</span>　<span class="zhuanming">日本</span><span class="zhuanming">柳田聖山</span>主編，<span class="zhuanming">京都</span><span class="zhuanming">中文出版社</span>一九七五年版，一九八一年再版。</span> </p><p> <span><span class="shuming">漢唐佛教思想論集</span>　<span class="zhuanming">任繼愈</span>著，<span class="zhuanming">人民出版社</span>一九八一年三版。</span> </p><p> <span><span class="shuming">隋唐佛教史稿</span>　<span class="zhuanming">湯用彤</span>著，<span class="zhuanming">中華書局</span>一九八二年版。</span> </p><p> <span><span class="shuming">中國佛學源流略講</span>　<span class="zhuanming">吕澂</span>著，<span class="zhuanming">中華書局</span>一九七九年版。</span> </p><p> <span><span class="shuming">唐代佛教</span>　<span class="zhuanming">范文瀾</span>著，<span class="zhuanming">人民出版社</span>一九七九年版。</span> </p><p> <span><span class="shuming">隋唐佛教</span>　<span class="zhuanming">郭朋</span>著，<span class="zhuanming">齊魯書社</span>一九八○年版。</span> </p><p> <span><span class="shuming">中國禪宗史</span>　<span class="zhuanming">印順</span>著，<span class="zhuanming">臺灣</span><span class="zhuanming">正聞出版社</span>一九八三年第三版。</span> </p><i class="pageTag" onclick="viewPic('ZSK00268-001-L00268','1381575',this);" style="cursor:pointer;"> <span class="song">P268</span></i><p> <span><span class="shuming">敦煌出土六祖壇經</span>　<span class="zhuanming">鈴木貞太郎</span>﹑<span class="zhuanming">公田連太郎</span>校訂，<span class="zhuanming">日本</span><span class="zhuanming">東京</span><span class="zhuanming">森江書店</span>一九三四年版。</span> </p><p> <span><span class="shuming">壇經校釋</span>　<span class="zhuanming">郭朋</span>釋，<span class="zhuanming">中華書局</span>一九八三年版。</span> </p><p> <span><span class="shuming">敦煌新本六祖壇經</span>　<span class="zhuanming">楊曾文</span>校，<span class="zhuanming">上海古籍出版社</span>一九九三年版。</span> </p><p> <span><span class="shuming">興聖寺本六祖壇經</span>　<span class="zhuanming">鈴木貞太郎</span>﹑<span class="zhuanming">公田連太郎</span>校訂，<span class="zhuanming">日本</span><span class="zhuanming">東京</span><span class="zhuanming">森江書店</span>一九三四年版。</span> </p><p> <span><span class="shuming">六祖壇經諸本集成</span>　<span class="zhuanming">柳田聖山</span>主編，<span class="zhuanming">日本</span><span class="zhuanming">中文出版社</span>一九七六年版。</span> </p><p> <span><span class="shuming">慧能研究</span>　<span class="zhuanming">日本</span><span class="zhuanming">驛澤大學禪宗史研究會</span>編，<span class="zhuanming">大修館書店</span>一九七八年版。</span> </p><p> <span><span class="shuming">六祖壇經研究論集</span>（<span class="shuming">現代佛教學術叢刊</span>） <span class="zhuanming">張曼濤</span>編，<span class="zhuanming">臺灣</span><span class="zhuanming">大乘文化出版社</span>版。</span> </p><p> <span><span class="shuming">楞伽師資記</span>　<span class="zhuanming">唐</span><span class="zhuanming">净覺</span>撰，載<span class="zhuanming">金久經</span>編<span class="shuming">薑園叢書</span>（<span class="zhuanming">瀋陽</span>一九三四年版）﹑<span class="shuming">大正藏</span>卷八十五。</span> </p><p> <span><span class="shuming">傳法寶紀</span>　<span class="zhuanming">唐</span><span class="zhuanming">杜朏</span>撰，<span class="shuming">大正藏</span>八十五卷所載不全，<span class="zhuanming">柳田聖山</span>的<span class="shuming">初期禪宗史書的研究資料的校注</span>載有全本。</span> </p><p> <span><span class="shuming">歷代法寶記</span> 載<span class="shuming">大正藏</span>卷五十一，<span class="zhuanming">金久經</span><span class="shuming">薑園叢書</span>收有重校本。</span> </p><p> <span><span class="shuming">續高僧傳</span>　<span class="zhuanming">唐</span><span class="zhuanming">道宣</span>撰。</span> </p><p> <span><span class="shuming">宋高僧傳</span>　<span class="zhuanming">宋</span><span class="zhuanming">贊寧</span>撰。</span> </p><p> <span><span class="shuming">祖堂集</span>　<span class="zhuanming">泉州</span><span class="zhuanming">招慶寺</span><span class="zhuanming">静</span>﹑<span class="zhuanming">筠</span>二僧編。</span> </p><p> <span><span class="shuming">景德傳燈録</span>　<span class="zhuanming">宋</span><span class="zhuanming">道原</span>撰。</span> </p><p> <span><span class="shuming">佛祖統紀</span>　<span class="zhuanming">宋</span><span class="zhuanming">志磐</span>撰。</span> </p><i class="pageTag" onclick="viewPic('ZSK00268-001-L00269','1381575',this);" style="cursor:pointer;"> <span class="song">P269</span></i><p> <span><span class="shuming">佛祖歷代通載</span>　<span class="zhuanming">元</span><span class="zhuanming">念常</span>集。</span> </p><p> <span><span class="shuming">新修科分六學僧傳</span>　<span class="zhuanming">元</span><span class="zhuanming">曇噩</span>述，<span class="shuming">續藏經</span>乙·六·三—五。</span> </p><p> <span><span class="shuming">禪源諸詮集都序</span>　<span class="zhuanming">唐</span><span class="zhuanming">宗密</span>述，<span class="shuming">大正藏</span>卷四十八。</span> </p><p> <span><span class="shuming">中華傳心地禪門師資承襲圖</span>　<span class="zhuanming">唐</span><span class="zhuanming">裴休</span>問，<span class="zhuanming">宗密</span>答，<span class="shuming">續藏經</span>二·甲·十五·五。</span> </p><p> <span><span class="shuming">圓覺經大疏鈔</span>　<span class="zhuanming">唐</span><span class="zhuanming">宗密</span>撰，<span class="shuming">續藏經</span>一·十四—十五。</span> </p><p> <span><span class="shuming">圓覺經略疏鈔</span>　<span class="zhuanming">唐</span><span class="zhuanming">宗密</span>撰，<span class="shuming">續藏經</span>一·十五。</span> </p><p> <span><span class="shuming">摩訶般若經</span>　<span class="zhuanming">後秦</span><span class="zhuanming">鳩摩羅什</span>譯。</span> </p><p> <span><span class="shuming">維摩詰經</span>　<span class="zhuanming">後秦</span><span class="zhuanming">鳩摩羅什</span>譯。</span> </p><p> <span><span class="shuming">法華經</span>　<span class="zhuanming">後秦</span><span class="zhuanming">鳩摩羅什</span>譯。</span> </p><p> <span><span class="shuming">華嚴經</span>　<span class="zhuanming">東晉</span><span class="zhuanming">佛馱跋陀羅</span>譯。</span> </p><p> <span><span class="shuming">楞伽阿跋多羅寶經</span>　<span class="zhuanming">劉宋</span><span class="zhuanming">求那跋陀羅</span>譯。</span> </p><p> <span><span class="shuming">大般湼槃經</span>　<span class="zhuanming">北凉</span><span class="zhuanming">曇無讖</span>譯。</span> </p><p> <span><span class="shuming">金剛般若波羅蜜經</span>（六譯） <span class="zhuanming">清</span><span class="zhuanming">同治</span>十一年<span class="zhuanming">金陵刻經處</span>本。</span> </p><p> <span><span class="shuming">文殊説般若經</span>　<span class="zhuanming">梁</span><span class="zhuanming">曼陀羅仙</span>譯。</span> </p><p> <span><span class="shuming">敦煌劫餘録</span>　<span class="zhuanming">陳垣</span>著，<span class="zhuanming">國立中央研究院歷史語言研究所</span>一九三一年版。</span> </p><p> <span><span class="shuming">敦煌遺書總目索引</span>　<span class="zhuanming">王重民</span>等編，<span class="zhuanming">商務印書館</span>一九六二年版。</span> </p><i class="pageTag" onclick="viewPic('ZSK00268-001-L00270','1381575',this);" style="cursor:pointer;"> <span class="song">P270</span></i><p> <span><span class="shuming">唐代長安與西域文明</span>　<span class="zhuanming">向達</span>著，<span class="zhuanming">三聯書店</span>一九五七年版。</span> </p><p> <span><span class="shuming">鳴沙餘韻解説</span>　<span class="zhuanming">日本</span><span class="zhuanming">矢吹慶輝</span>著，<span class="zhuanming">岩波書店</span>一九三三年版。</span> </p><p> <span><span class="shuming">禪宗史研究</span>　<span class="zhuanming">日本</span><span class="zhuanming">宇井伯壽</span>著，<span class="zhuanming">岩波書店</span>一九三九年版。</span> </p><p> <span><span class="shuming">第二禪宗史研究</span>　<span class="zhuanming">宇井伯壽</span>著，<span class="zhuanming">岩波書店</span>一九四二年版。</span> </p><p> <span><span class="shuming">初期禪宗史書的研究</span>　<span class="zhuanming">日本</span><span class="zhuanming">柳田聖山</span>著，<span class="zhuanming">法藏舘</span>一九六七年版。</span> </p><p> <span><span class="shuming">達摩的語録·禪的語録</span>（1） <span class="zhuanming">柳田聖山</span>著，<span class="zhuanming">築摩書房</span>一九六九年版。</span> </p><p> <span><span class="shuming">初期的禪史Ⅰ</span>（<span class="shuming">傳法寶紀</span>﹑<span class="shuming">楞伽師資記</span>）·<span class="shuming">禪的語録</span>（2） <span class="zhuanming">柳田聖山</span>著，<span class="zhuanming">築摩書房</span>一九七一年版。</span> </p><p> <span><span class="shuming">初期的禪史Ⅱ</span>（<span class="shuming">歷代法寶紀</span>）·<span class="shuming">禪的語録</span>（3） <span class="zhuanming">柳田聖山</span>著，<span class="zhuanming">築摩書房</span>一九七六年版。</span> </p><p> <span><span class="shuming">語録的歷史</span>　<span class="zhuanming">柳田聖山</span>著，<span class="zhuanming">日本</span><span class="shuming">東方學報</span>第五十七册。</span> </p><p> <span><span class="shuming">禪家語録Ⅱ</span>　<span class="zhuanming">日本</span><span class="zhuanming">西谷啟治</span>﹑<span class="zhuanming">柳田聖山</span>著，<span class="zhuanming">築摩書房</span>，一九七四年版。</span> </p><p> <span><span class="shuming">敦煌佛教和禪</span>（<span class="shuming">講座佛教</span>八） <span class="zhuanming">篠原壽雄</span>﹑<span class="zhuanming">田中良昭</span>編，<span class="zhuanming">大東出版社</span>一九八○年版。</span> </p><p> <span><span class="shuming">敦煌禪宗文獻的研究</span>　<span class="zhuanming">日本</span><span class="zhuanming">田中良昭</span>著，<span class="zhuanming">大東出版社</span>一九八三年版。</span> </p><p> <span><span class="shuming">修心要論</span>　<span class="zhuanming">唐</span><span class="zhuanming">弘忍</span>述，<span class="shuming">鈴木大拙全集</span>卷二有五本校勘本</span> </p><p> <span><span class="shuming">觀心論</span>　<span class="zhuanming">唐</span><span class="zhuanming">神秀</span>述，<span class="zhuanming">朝鮮</span>本<span class="shuming">禪門撮要</span>載有此論，<span class="shuming">鈴木大拙全集别卷</span>一有五本對校本。</span> </p><p> <span><span class="shuming">大乘五方便北宗</span>　<span class="shuming">鈴木大拙全集</span>卷三收有四本校訂本。</span> </p><p> <span><span class="shuming">禪源諸詮集都序·禪的語録</span>（9） <span class="zhuanming">日本</span><span class="zhuanming">鎌田茂雄</span>著，<span class="zhuanming">築摩書房</span>一九七一年版。</span> </p></div></div></div>
</>
南陽和上頓教解脱禪門直了性壇語
<div class="wlghyzd_wzb_18"><div id="FCdiv1156512" key="1156512"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=494501">神會和尚禪話録</a> &gt; 正編 &gt; 南陽和上頓教解脱禪門直了性壇語 </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="FCdiv1156513" key="1156513"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00268-001-L00003','494506',this);" style="cursor:pointer;"> <span class="song">P3</span></i><p class="font20" id="ZSK00268-001-BT0000006">南陽和上頓教解脱禪門直了性壇語</p><p> <span class="font12 zhu">編者按：「<span class="zhuanming">南陽和尚</span>」是指<span class="zhuanming">神會</span>。<span class="shuming">宋高僧傳</span>卷八<span class="shuming">神會傳</span>記載，「<span class="zhuanming">開元</span>八年（七二○）敕配住<span class="zhuanming">南陽</span><span class="zhuanming">龍興寺</span>。」此<span class="shuming">壇語</span>是<span class="zhuanming">神會</span>在<span class="zhuanming">滑臺</span>（也稱<span class="zhuanming">白馬</span>，在今<span class="zhuanming">河南</span><span class="zhuanming">滑縣</span>東）與北宗禪僧辯論（<span class="zhuanming">開元</span>二十年，公元七三二年）之前於<span class="zhuanming">南陽</span>（在今<span class="zhuanming">河南</span>）<span class="zhuanming">龍興寺</span>傳授禪法的記録。其基本内容與<span class="shuming">南陽和尚問答雜徵義</span>（<span class="shuming">神會語録</span>）﹑<span class="shuming">菩提達摩南宗定是非論</span>一致。</span> </p><p> <span>迄今已發現三種<span class="zhuanming">敦煌</span>寫本，其中兩種已被校勘行世。這三種寫本是：</span> </p><p> <span>（一）<span class="zhuanming">北京圖書館</span>本（寒八一），也被簡稱爲<span class="zhuanming">平</span>本。<span class="zhuanming">日本</span>學者<span class="zhuanming">鈴木大拙</span>在一九三四年發現，題目缺「<span class="zhuanming">南陽</span>」二字，作<span class="shuming">和尚頓教解脱禪門直了性壇語</span>，正文中脱文﹑誤字很多。<span class="zhuanming">鈴木</span>校勘後發表在<span class="shuming">少室逸書及解説</span>（一九三六年<span class="zhuanming">安宅佛教文庫</span>刊）之中，後又收在他的<span class="shuming">禪宗史研究第三</span>（一九六八年<span class="zhuanming">岩波</span>書店版）。此簡稱<span class="zhuanming">北京</span>本。</span> </p><p> <span>（二）<span class="zhuanming">巴黎</span><span class="zhuanming">國立圖書館</span>本（P2045）。原由<span class="zhuanming">王重民</span>首先發現。<span class="zhuanming">胡適</span>用此作爲底本，參考<span class="zhuanming">鈴木</span>所校的<span class="zhuanming">北京</span>本進行校勘，與新校訂的<span class="shuming">菩提達摩南宗定是非論</span>一起，以<span class="shuming">新校定的敦煌寫本神會和尚遺著兩種</span>的題目，發表在一九五八年<span class="zhuanming">臺灣</span>的<span class="shuming">歷史語言研究所集刊</span>第二十九本<span class="shuming">慶祝趙元任先生六十五歲論文集</span>之中，<span class="zhuanming">胡適</span>去世後被收到新影印出版的<span class="shuming">神會和尚遺集</span>（一九六八年<span class="zhuanming">胡適紀念館</span>版）的<i class="pageTag" onclick="viewPic('ZSK00268-001-L00004','494506',this);" style="cursor:pointer;"> <span class="song">P4</span></i>附録之中。此本下簡稱<span class="zhuanming">巴黎</span>本。</span> </p><p> <span>（三）<span class="zhuanming">敦煌縣博物館</span>本（<span class="zhuanming">敦博</span>七七）。原由<span class="zhuanming">敦煌縣</span><span class="zhuanming">任子宜</span>於一九三五年發現於<span class="zhuanming">敦煌</span><span class="zhuanming">千佛山</span>的<span class="zhuanming">上寺</span>。原寫本是梵夾式蝶裝本，上面還有<span class="shuming">南宗定是非論</span>﹑<span class="shuming">六祖壇經</span>﹑<span class="zhuanming">唐</span><span class="zhuanming">净覺</span><span class="shuming">注般若心經</span>及當爲<span class="zhuanming">神會</span>著的<span class="shuming">南宗定邪正五更轉</span>和所附五言詩一首。一九四三年<span class="zhuanming">向達</span>到<span class="zhuanming">敦煌</span>訪查古寫經，從<span class="zhuanming">任子宜</span>處見過此寫本，以後在一九五○年寫的<span class="shuming">西征小記</span>中報導了此事，引起國内外學者的關注。但此後這個寫本下落不明。新<span class="zhuanming">中國</span>成立後，此寫本輾轉歸<span class="zhuanming">敦煌縣博物館</span>收藏。此本簡稱<span class="zhuanming">敦博</span>本。</span> </p><p> <span>這三個寫本是内容相同的同本異鈔本。三本相較，<span class="zhuanming">巴黎</span>本比<span class="zhuanming">北京</span>本錯訛少，與<span class="zhuanming">敦博</span>本十分相近。<span class="zhuanming">巴黎</span>本原有錯葉（一紙三十一行），<span class="zhuanming">胡適</span>據<span class="zhuanming">北京</span>本作了改正。<span class="zhuanming">敦博</span>本首尾完整，字蹟清晰，錯訛也少。這裡以<span class="zhuanming">敦博</span>本爲底本，參照<span class="zhuanming">北京</span>本﹑<span class="zhuanming">巴黎</span>本及<span class="zhuanming">鈴木</span>﹑<span class="zhuanming">胡適</span>二人的校訂進行校勘。行文之間圓括弧（）中的小字是本編校者所加的校註，六角括弧〔〕中的字是對缺漏字所作的補充。</span> </p><p> <span>無上菩提法，諸佛深歎不思議。</span> </p><p> <span>知識，既一一能來，各各發無上</span> <span class="font12 xiao">（原本缺「上」字，據<span class="zhuanming">巴黎</span>本補）</span> <span>菩提心，諸佛菩薩﹑真正善知識，極甚難值遇。昔未曾聞，今日得聞；昔未得遇，今日得遇。<span class="shuming">湼槃經</span>云：佛告<span class="zhuanming">迦葉</span>言：從<span class="zhuanming">兜率天</span>放一顆芥子，投<span class="zhuanming">閻浮</span>提一針鋒，是爲難不？<span class="zhuanming">迦葉</span>菩薩言：甚難，世尊。佛告迦葉：此未爲難，正因正</span> <span class="font12 xiao">（原本缺「正」字，據<span class="zhuanming">巴黎</span>本補）</span> <span>緣<i class="pageTag" onclick="viewPic('ZSK00268-001-L00005','494506',this);" style="cursor:pointer;"> <span class="song">P5</span></i>得相值遇，此是爲難。</span> </p><p> <span>云何正因正緣？知識，發無上</span> <span class="font12 xiao">（原本缺「無上」二字，據<span class="zhuanming">北京</span>本補）</span> <span>菩提心是正因；諸佛菩薩﹑真正善知識將無上菩提法投知識心，得究竟解脱是正緣。得相值遇爲難</span> <span class="font12 xiao">（原本「難」作「善」，據前段之意校改）。</span> </p><p> <span>知識，是凡夫口有無量惡言，心有無量惡念，久輪轉生死，不得解脱，須一一自發菩提心，爲知識懺悔，各各禮佛：</span> </p><p> <span>敬禮過去﹑〔盡過去〕際一切諸佛。</span> </p><p> <span>敬禮未來﹑盡未來際一切諸佛。</span> </p><p> <span>敬禮現在﹑盡現〔在〕際一切諸佛。</span> </p><p> <span>敬禮尊法般若修多羅藏。</span> </p><p> <span>敬禮諸大菩薩﹑一切賢聖僧。</span> </p><p> <span>各各至</span> <span class="font12 xiao">（原本「至」作「志」，據<span class="zhuanming">巴黎</span>本改，下同）</span> <span>心懺悔，令知識三業清净：</span> </p><p> <span>過去﹑未來及現在身口意業四重罪，我今至心盡懺悔，願罪除滅永不起。</span> </p><p> <span>過去﹑未來及現在身口意業五逆罪，我今至心盡懺悔，願罪除滅永不起。</span> </p><p> <span>過去﹑未來及現在身口意業七逆罪，我今至心盡懺悔，願罪除滅永不起。</span> </p><p> <span>過去﹑未來及現在身口意業十惡罪，我今至</span> <span class="font12 xiao">（原本作「志」）</span> <span>心盡懺悔，願罪除滅永不起。</span> </p><p> <span>過去﹑未來及現在身口意業障重罪，我今至</span> <span class="font12 xiao">（原本作「志」）</span> <span>心盡懺悔，願罪滅除永不起。</span> </p><i class="pageTag" onclick="viewPic('ZSK00268-001-L00006','494506',this);" style="cursor:pointer;"> <span class="song">P6</span></i><p> <span>過去﹑未來及現在身口意業一切罪，我今至</span> <span class="font12 xiao">（原本作「志」）</span> <span>心盡懺悔，願罪除滅永不起。</span> </p><p> <span>現在知識等，今者已能來此道塲，各各發無上菩提心，求無上菩提法。若求無上菩提，須信佛語，依佛教。佛説道没語？經云：諸惡莫作，諸善奉行，自净其意，是諸佛教。過去一切諸佛皆作如是説。「諸惡莫作」是戒；「諸善奉行」是慧</span> <span class="font12 xiao">（原本「慧」作「惠」，據<span class="zhuanming">巴黎</span>本改，下同。）；</span> <span>「自净其意」是定。知識，要須三學，始名佛教。</span> </p><p> <span>何者是</span> <span class="font12 xiao">（原本無「是」字，據<span class="zhuanming">巴黎</span>本補）</span> <span>三學等？戒﹑定﹑慧是。妄心不起名爲戒，無妄心名爲定，知心無妄名爲慧。是名三學等。各須護持齋戒，若不持齋戒，一切善法終不能生。若</span> <span class="font12 xiao">（原本「若」作「善」，據<span class="zhuanming">巴黎</span>本改）</span> <span>求無上菩提，要先護持齋戒，乃可得入。若不持齋戒，疥癩野干之身尚不可得，豈獲如來功德法身</span> <span class="font12 xiao">（原本無「身」字，據<span class="zhuanming">巴黎</span>本補）？</span> <span>知識，學無上菩提，不净三業，不持齋戒，言其得者，無有是處。</span> </p><p> <span>要藉有作戒﹑有作慧，顯無作戒﹑慧。定則不然。若修有作定，即是人天因果，不與無上菩提相應。</span> </p><p> <span>知識，久流浪生死，過<span class="zhuanming">恒河</span>沙大劫不得解脱者，爲不曾發無上菩提心，即不值遇諸佛菩薩﹑真正善知識。縱值遇諸佛菩薩﹑真正善知識，又復不能發無上菩提心。流轉生死，經無量<span class="zhuanming">恒河</span>沙大劫不得解脱者，總緣此。</span> </p><p> <span>又縱發心者，祇發二乘</span> <span class="font12 xiao">（原本無「二乘」二字，據<span class="zhuanming">巴黎</span>本補）</span> <span>人天心。人天福盡，不免還墮。諸佛出世，如<span class="zhuanming">恒河</span>中沙。諸大菩薩出世，如<span class="zhuanming">恒河</span>沙</span> <span class="font12 xiao">（原本缺以上十字，據<span class="zhuanming">巴黎</span>本補）。</span> <span>一一諸佛菩薩﹑善知識出度人，皆如<span class="zhuanming">恒河</span>沙。諸佛菩薩﹑〔善〕知識何不值遇？今流浪生死不得解脱？良爲與過去諸佛菩薩﹑真正善知識無一念<i class="pageTag" onclick="viewPic('ZSK00268-001-L00007','494506',this);" style="cursor:pointer;"> <span class="song">P7</span></i>菩提緣來。或有善知識，不了無上菩提法，倘將二乘聲聞及人天法教知識，喻如穢食置於寳器。何者寳器？知識，發菩提</span> <span class="font12 xiao">（原本「提」作「薩」）</span> <span>心是寳器。何者穢食？二乘人天法是穢食，雖獲小善生天，天</span> <span class="font12 xiao">（原本「天」作「之」）</span> <span>福若盡，還同今日凡夫。</span> </p><p> <span>知識，今發心學般若波羅蜜相應之法，超過聲聞﹑緣覺等，同<span class="zhuanming">釋迦牟尼佛</span>授<span class="zhuanming">彌勒</span>記，更無差别。如二乘人執定，經歷數劫，如須陀洹在定八萬劫，斯陀含在定六萬劫，阿那含在定四萬劫，阿羅漢在定二萬劫，辟支佛在定十千劫。何以故？住此定中劫數滿足，菩薩摩訶薩方乃投機説法，能始發菩提心，同今日知識發菩提心不别。當二乘在定時，縱爲説無上菩提法，終不肯領受。經云：天女語<span class="zhuanming">舍利弗</span>云：凡夫於佛法</span> <span class="font12 xiao">（原本無「於佛法」三字，據<span class="zhuanming">巴黎</span>本補）</span> <span>有返覆，而聲聞無</span> <span class="font12 xiao">（原本「無」前有「用」字，據<span class="zhuanming">北京</span>本﹑<span class="zhuanming">巴黎</span>本删）</span> <span>也。已來登此壇塲學修般若波羅蜜時，願知識各各心口發無上菩提心，不離坐下，悟中道第一義諦。</span> </p><p> <span>夫求解脱者，離身意識﹑五法﹑三自性﹑八識﹑二無我；離内外見，亦不於三界現身意。是爲宴坐。而如此坐者，佛即印可。六代祖師以心傳心，離文字故。從上相承，亦復如是。</span> </p><p> <span>知識，一一身具有佛性。善知識不將佛菩提法與人，亦不爲人安心</span> <span class="font12 xiao">（原本二「人」字皆作「人者」，<span class="zhuanming">北京</span>本﹑<span class="zhuanming">巴黎</span>本同，<span class="zhuanming">鈴木</span>校爲「仁者」，<span class="zhuanming">胡適</span>校爲「人」。今從<span class="zhuanming">胡</span>校）。</span> <span>何以故？<span class="shuming">湼槃經</span>云：早已授仁</span> <span class="font12 xiao">（原本「仁」作「人」）</span> <span>者記。一切衆生本來湼槃，無漏智性本自具足，何爲不見？今流浪生死，不得解脱，爲被煩惱覆故，不能得見。要因善知識指授，方乃得見，故即離流浪生死，使得解脱。</span> </p><p> <span>知識，承前所有學處，且除却莫用看。</span> </p><i class="pageTag" onclick="viewPic('ZSK00268-001-L00008','494506',this);" style="cursor:pointer;"> <span class="song">P8</span></i><p> <span>知識，學禪已來經五﹑十餘年，二十年者，今聞深生驚怪。所言除者，但</span> <span class="font12 xiao">（原本缺「但」字，據<span class="zhuanming">巴黎</span>本補）</span> <span>除妄心，不除其法。若</span> <span class="font12 xiao">（原本「若」作「善」，據<span class="zhuanming">巴黎</span>本改）</span> <span>是正法，十方諸佛來除不得，况今善知識能除得？猶如人於虚空中行住坐卧不離虚空。無上菩提法亦復如是，不可除得。一切施爲運用，皆不離法界。經云：但除其病，不除其法。</span> </p><p> <span>知識，諦聽，爲説妄心。何者妄心？仁</span> <span class="font12 xiao">（原本「仁」作「人」）</span> <span>者等今既來</span> <span class="font12 xiao">（原本缺「來」字，據<span class="zhuanming">巴黎</span>本補）</span> <span>此間，貪愛財色﹑男女等，及念園林﹑屋宅，此是粗妄，應無此心。爲有細妄，仁</span> <span class="font12 xiao">（原本「仁」作「人」）</span> <span>者不知。何者是細妄？心聞説菩提，起心取菩提；聞説湼槃，起心取湼槃；聞説空，起心取空；聞説净，起心取净；聞説定，起心取定，此皆是妄心，亦是法縛，亦是法見。若作此用心，不得解脱，非本自寂净心。作住湼槃，被湼槃縛；住净，被净縛；住空，被空縛；住定，被定縛。作此用心，皆是障菩提道。<span class="shuming">般若經</span>云：若心取相，即著我﹑人﹑衆生﹑壽者。離一切諸</span> <span class="font12 xiao">（原本缺「諸」字，據<span class="zhuanming">巴黎</span>本補）</span> <span>相，卽名諸佛，離其法相。<span class="shuming">維摩經</span>云：何爲病本？爲有攀緣；云何斷攀緣？以無所得。以無所得故，則無病本。學道不識細妄，如何得離生死大海。</span> </p><p> <span>知識，各用心諦聽，聊簡自本清净心。聞説菩提，不作意取菩提；聞説湼槃，不作意取湼槃；聞説净，不作意取净；聞説空，不作意取空；聞説定，不作意取定。如是用心，即寂静</span> <span class="font12 xiao">（原本「静」作「净」）</span> <span>湼槃。經云：斷煩惱者不名湼槃。煩惱不生，乃名湼槃。譬如鳥飛於空，若住空必有墮落之患。如學道人修無住心，心住於法，即是住著，不得解脱。經云：更無餘病，唯有空病，空病亦空，所空亦復空。經云：常行無念，實相智慧，若以法界證法界者，即是增上慢人。</span> </p><i class="pageTag" onclick="viewPic('ZSK00268-001-L00009','494506',this);" style="cursor:pointer;"> <span class="song">P9</span></i><p> <span>知識，一切善惡，總莫思量，不得凝心住，亦不得將心直視心，墮</span> <span class="font12 xiao">（原本「墮」作「隨」）</span> <span>直視住，不中用。不得垂眼向下，便墮</span> <span class="font12 xiao">（原本「墮」作「隨」）</span> <span>眼住，不中用。不得作意攝心，亦不復遠看近看，皆不中用。經云：不觀是菩提，無憶念故，即是自性空寂心。</span> </p><p> <span>心有是非不？答：無。心</span> <span class="font12 xiao">（原本衍「有住處不」四字）</span> <span>有去來處不？答：無。心有青黄赤白不？答：無。心有住處不？答：心無住處。和上言：心既無住，知心無住不？答：知。知不知？答：知。</span> </p><p> <span>今推到無住處立知，作没？</span> </p><p> <span>無住是寂静，寂静體即名爲定。從體上有自然智，能知本寂静體，名爲慧。此是定慧等。經云：寂上起照。此義如是。無住心不離知，知不離無住。知心無住，更無餘知。<span class="shuming">湼槃經</span>云：定多慧少，增長無明；慧多定少，增長邪見；定慧等者，明見佛性。今推心到無住處便立知。知心空寂，即是用處。<span class="shuming">法華經</span>云：即同如來知見，廣大深遠。心無邊際，同佛廣大；心無限量，同佛深遠，更無差别。看諸菩薩行甚深般若波羅蜜多</span> <span class="font12 xiao">（原本缺「多」字，據<span class="zhuanming">巴黎</span>本補），</span> <span>佛推諸菩薩病處如何。<span class="shuming">般若經</span>云：菩薩摩訶薩應如是生清净心：不應住色生心，不應住聲香味觸法生心，應無所住而生其心。〔無所住〕</span> <span class="font12 xiao">（此三字各本皆無，參<span class="zhuanming">胡</span>校本補）</span> <span>者，今</span> <span class="font12 xiao">（原本缺「今」字，據<span class="zhuanming">巴黎</span>本補）</span> <span>推知識無住心是；而生其心者，知心無住是。</span> </p><p> <span>本體空寂，從空寂</span> <span class="font12 xiao">（原本「空寂」作「寂空」）</span> <span>體上起知，善分别世間青黄赤白，是慧。不隨分别起，是定。祇如「凝心入定」，墮無記空。出定</span> <span class="font12 xiao">（原本「出定」作「後空」，據<span class="zhuanming">北京</span>本改）</span> <span>已後，起心分别一切世間有爲，唤此爲慧。經中名爲妄心。此則慧時則無定，定時則無慧。如是解者，皆不離煩惱。「住心看净，起心外照，攝心<i class="pageTag" onclick="viewPic('ZSK00268-001-L00010','494506',this);" style="cursor:pointer;"> <span class="song">P10</span></i>内證」，非解脱心，亦是法縛心，不中用。<span class="shuming">湼槃經</span>云：佛告瑠璃光菩薩，善男子，汝莫入</span> <span class="font12 xiao">（原本「入」前有「作」字，據<span class="zhuanming">巴黎</span>本删）</span> <span>甚深空定</span> <span class="font12 xiao">（原本無「空定」二字，據<span class="zhuanming">胡</span>校本加。<span class="zhuanming">胡</span>據<span class="shuming">大湼槃經·高貴德王菩薩品</span>補），</span> <span>何以故？令大衆鈍故。若入定，一切諸般若波羅蜜不知故。</span> </p><p> <span>但自知本體寂静，空無所有，亦無住著，等同虚空，無處不遍，即是</span> <span class="font12 xiao">（原本缺「是」字，據<span class="zhuanming">巴黎</span>本補）</span> <span>諸佛真如身。真如是無念之體。以是義故，故立無念爲宗。若</span> <span class="font12 xiao">（原本「若」作「善」，據<span class="zhuanming">巴黎</span>本改）</span> <span>見無念者，雖具見聞覺知，而常空寂。即戒定慧學，一時齊等，萬行俱備，即同如來知見，廣大深遠。云何深遠？以不見性，故言深遠。若了見性，即無深遠。各各至心，令知識得頓悟解脱。</span> </p><p> <span>若眼見色，善分别一切色，不隨分别起，色中得自在，色中得解脱色塵三昧足。</span> </p><p> <span>耳聞聲，善分别一切聲，不隨分别起，聲中得自在，聲中得解脱聲塵三昧足。</span> </p><p> <span>鼻聞香，善分别一切香，不隨分别起，香中得自在，香中得解脱香塵三昧足。</span> </p><p> <span>舌嘗味，善分别一切味，不隨分别起，味中得自在，味中得解脱味塵三昧足。</span> </p><p> <span>身覺種種觸，善能分别觸，不隨分别起，觸中得自在，觸中得解脱觸塵三昧足。</span> </p><p> <span>意分别一切法，不隨分别起，法中得自在</span> <span class="font12 xiao">（原本「自在」上多「解脱」二字），</span> <span>法中得解脱法塵三昧足。</span> </p><p> <span>如是諸根善分别，是本慧；不隨分别起，是本定。</span> </p><p> <span>經中「不捨道法而現凡夫事」</span> <span class="font12 xiao">（<span class="zhuanming">胡</span>校本據<span class="shuming">維摩詰經</span>，下加「是爲宴坐」四字），</span> <span>種種運爲世間，不於事上生念，是定慧雙修，不相去離。定不異慧，慧不異定，如世</span> <span class="font12 xiao">（原本「世」上有「是」字）</span> <span>間燈光不相去離。即燈之時光家體，<i class="pageTag" onclick="viewPic('ZSK00268-001-L00011','494506',this);" style="cursor:pointer;"> <span class="song">P11</span></i>即光之時燈家用。即光之時不異燈，即燈之時不異光。即光之時不離燈，即燈之時不離光。即光之時即是燈，即</span> <span class="font12 xiao">（原本「即」前多「之時」二字）</span> <span>燈之時即是光</span> <span class="font12 xiao">（原本「光」作「定」）。</span> <span>定</span> <span class="font12 xiao">（原本「定」作「光」）</span> <span>慧亦然。即定之</span> <span class="font12 xiao">（原本「定之」作「之定」）</span> <span>時是慧體，即慧之時是定用。即慧之時不異定，即定之時不異慧。即慧之時即是定，即定之時即是慧。即慧之時無有慧，即定之時無有定。此即定慧雙修，不相去離。後二句者，是<span class="zhuanming">維摩詰</span>默然直入</span> <span class="font12 xiao">（原本「直入」作「入真」，據<span class="zhuanming">鈴木</span>校本改）</span> <span>不二法門。</span> </p><p> <span>爲知識聊簡「煩惱即菩提」義。舉虚空爲喻：如虚空本無動静，明來是明家空，暗來是暗家空，暗空不異明，明空不異暗，虚空明暗自來去，虚空本來無動静。煩惱與菩提，其義亦然。迷悟别有殊，菩提性元不異。</span> </p><p> <span>經云：如自觀身實相，觀佛亦然。知無住〔心〕是觀。過去諸佛心，亦同知識今日無住心無别。經云：我觀如來前際不來，後際不去，今則無住。</span> </p><p> <span>夫求法者，不著佛求，不著法求，不著衆求，何以故？爲衆生心中各有佛性故。知識，起心外求者，即名邪求。<span class="shuming">勝天王般若經</span></span> <span class="font12 xiao">（原本無「<span class="shuming">般若經</span>」三字，據<span class="zhuanming">胡</span>校本補）</span> <span>言：</span> </p><p> <span>「大王，即是如實。」</span> </p><p> <span>「世尊，云何如實？」</span> <span class="font12 xiao">（原本無此句，據<span class="zhuanming">胡</span>本補）</span> </p><p> <span>「大王，即不變異。」</span> </p><p> <span>「世尊，云</span> <span class="font12 xiao">（原本無「云」字，據<span class="zhuanming">胡</span>校本補。）</span> <span>何不變異？」</span> </p><i class="pageTag" onclick="viewPic('ZSK00268-001-L00012','494506',this);" style="cursor:pointer;"> <span class="song">P12</span></i><p> <span>「大王，所謂如如。」</span> </p><p> <span>「世尊，云何如如？」</span> </p><p> <span>「大</span> <span class="font12 xiao">（原本「大」作「天」）</span> <span>王，此可智知，非言能説。離相無相，遠離思量，過覺觀境，是爲菩薩了達甚深法界，即同佛知見。」</span> </p><p> <span>知識，自身中有佛性，未能了了見。何以故？喻如此處，各各思量家中住宅﹑衣服﹑卧具及一切等物，具知有，更不生疑。此名爲知，不名爲見。若行到宅中，見</span> <span class="font12 xiao">（原本「見」作「具」）</span> <span>如上所</span> <span class="font12 xiao">（原本缺「所」字，據<span class="zhuanming">巴黎</span>本補）</span> <span>説之物，即名爲見</span> <span class="font12 xiao">（原本「見」作「是」），</span> <span>不名爲知。今所覺</span> <span class="font12 xiao">（原本「覺」作「學」，據<span class="zhuanming">胡</span>校本改）</span> <span>者，具依他説，知身中有佛性，未能了了見。</span> </p><p> <span>但不作意，心無有起，是真無念。畢竟〔見〕不離知，知不離見。一切衆生，本來無相。今言相者，並是妄心。心若無相，即是佛心。若作心不起，是識定，亦名法見心自性定。<span class="zhuanming">馬鳴</span>云：若有衆生觀無念者，則爲佛智。故今所説般若波羅蜜，從生滅門頓入真如門。更無前照後照，遠看近看，都無此心。乃至七地以前菩薩，都總驀過。唯指佛心，即心是佛。</span> </p><p> <span>經云：當如法説，口説菩提，心無住處；口説菩薩，心唯寂滅；口説解脱，心無繫縛。</span> </p><p> <span>向來指知</span> <span class="font12 xiao">（原本「知」作「智」）</span> <span>識無住心，知不知？</span> </p><p> <span>答：知。</span> </p><p> <span><span class="shuming">菩薩經</span>云：此是第一義空。若三處俱空，即是本體空寂。唯有中道亦不在其中。中</span> <span class="font12 xiao">（原本缺「中」字，據<i class="pageTag" onclick="viewPic('ZSK00268-001-L00013','494506',this);" style="cursor:pointer;"> <span class="song">P13</span></i><span class="zhuanming">巴黎</span>本補）</span> <span>道義因邊而立。猶如三指並同，要因兩邊，始立中指；若無兩邊，中指亦無。經云：虚空無中邊，諸佛身亦然。諸佛解脱法身，亦如虚空無中邊。知識常須作如是解。</span> </p><p> <span>今將無上道法分付知識</span> <span class="font12 xiao">（原本下有「引經」二字），</span> <span>若領此語，六波羅蜜﹑恒沙諸佛﹑八萬四千諸三昧門，一時灌入知識身心。<span class="shuming">維摩經</span>云：菩提不可以身得，不可以心得。寂滅是菩提，滅諸相故。「不可以身得」，心不在外；「不可以心得」，身不在内；「寂滅是菩提」，中間無處所；「滅諸相故」，一切妄念不生。此照體獨立，神無方所。知識，當如</span> <span class="font12 xiao">（原本「如」作「知」，據<span class="zhuanming">北京</span>本﹑<span class="zhuanming">巴黎</span>本改）</span> <span>是用。</span> </p><p> <span>得上根上智人見説般若波羅蜜，便能領受，如説修行。如中根人，雖未得，若勤諮問，亦得入。下根人但至信不退，當來亦能入大乘十信位中。</span> </p><p> <span>只如學道，撥妄取净，是垢净，非本自净。<span class="shuming">華嚴經</span>云：譬如拭巾有垢，先著灰汁，然〔後〕用清水洗之。此雖得净，未名爲净。何以故？此净爲因垢得净，猶故不净。<span class="shuming">維摩經</span>云：非垢行，非净行，是菩薩行。</span> </p><p> <span>知識，非用心時，若有妄起，思憶遠近，不須攝來。何以故？去心既是病，攝來還是病，去來皆是病。經云：諸法無來去。法性遍一切處，故法無去來。若有妄起，即覺；覺滅</span> <span class="font12 xiao">（原本無「滅」字，據<span class="zhuanming">北京</span>本補）</span> <span>即是本性無住心。有無雙遣，境智俱亡。莫作意，即自性菩提。若微細心，即用不著。本體空寂，無有一物可得，是名阿耨菩提。<span class="shuming">維摩經</span>云：從無住本，立一切法。菩薩光戒光，亦復如是。自性空寂，無有形相</span> <span class="font12 xiao">（此二句原本作「自性無空有形相」，據<span class="zhuanming">北京</span>本校補）。</span> </p><i class="pageTag" onclick="viewPic('ZSK00268-001-L00014','494506',this);" style="cursor:pointer;"> <span class="song">P14</span></i><p> <span>發心畢竟二不别，</span> </p><p> <span>如是二心先心難。</span> </p><p> <span>自未得度先度他，</span> </p><p> <span>是故敬禮初發心。</span> </p><p> <span>初發已</span> <span class="font12 xiao">（原本「已」作「止」，據<span class="zhuanming">巴黎</span>本改）</span> <span>爲天人師，</span> </p><p> <span>勝出聲聞及緣覺。</span> </p><p> <span>如是發心過三界，</span> </p><p> <span>是故得名最無上。</span> </p><p> <span>諸家借問，隱而不説。我於此門，都不如是。多人少人，並皆普説。若於師處受得禪法，所學各自平章，唯通其心。若心得通，一切經義無不通者。佛在日，亦有上中下衆生投佛出家。過去諸佛説法，皆對八部衆説，不私説，不偷説。譬如日午時，無處不照。如龍王降雨，平等無二，一切草木，隨類受潤。諸佛説法，亦復如是，皆平等心説，無分别心説，上中下衆各自領解。經云：佛以一音演説法，衆生隨類各自解。</span> </p><p> <span>知識，若學般若波羅蜜，須廣讀大乘經典。見諸教禪者，不許頓悟，要須方便始悟。此是大下品之見。明鏡可以鑒容，大乘經可以正心，第一莫疑。依佛語，當净三業，方能入得大乘。此頓門一依如來説，修行必不相悞</span> <span class="font12 xiao">（原本「悞」作「悟」，據<span class="zhuanming">巴黎</span>本改）。</span> <span>勤作功夫。有疑者來相問，好去。</span> </p></div></div></div>
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二、五言律詩的思想
<div class="wlghyzd_wzb_18"><div id="FCdiv1156516" key="1156516"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=494501">神會和尚禪話録</a> &gt; 研究 &gt; 神會兩首五更轉和一首五言律詩的思想略析 &gt; 二、五言律詩的思想 </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="FCdiv1156517" key="1156517"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00268-001-L00240','1381572',this);" style="cursor:pointer;"> <span class="song">P240</span></i><p class="font18" id="ZSK00268-001-BT0000122"><b>二﹑五言律詩的思想</b></p><p> <span><span class="shuming">南宗定邪正五更轉</span>所附的五言律詩是：</span> </p><p> <span>真乘實罕遇，至理信幽深。</span> </p><p> <span>欲離相非相，還將心照心。</span> </p><i class="pageTag" onclick="viewPic('ZSK00268-001-L00241','1381572',this);" style="cursor:pointer;"> <span class="song">P241</span></i><p> <span>髻中珠未得，衣裏寶難尋。</span> </p><p> <span>爲報擔麻者，如何不重金？</span> </p><p> <span>其中的「髻中珠」出自<span class="shuming">法華經</span><span class="shuming">安樂行品</span>，説國王把「髻中明珠」賜給有大功的戰將，佛則把最深的法<span class="shuming">法華經</span>向<span class="zhuanming">文殊師利</span>等徒衆宣説。「衣裏寶」即「衣珠」，出自<span class="shuming">法華經</span><span class="shuming">五百弟子受記品</span>，説某人醉卧親友家，親友把贈給他的寶珠繫在他的内衣之中，他醒後不知，仍到處辛勞以維持生計，後經親友告訴纔知道自己已有「無價寶珠」。此經借衣珠比喻佛智，説不應以得「小智爲足」，而應求佛智。<span class="zhuanming">神會</span>在詩中用「髻中珠」比喻南宗禪法，用「衣裏寶」比喻衆生本有的「佛性」。</span> </p><p> <span>這首詩是説，最真實的大乘佛法是難以值遇的，最高真理既實在又深奥。如果想從「相」或「非相」的執著中解脱，就應當求諸内心。之所以不能擺脱生死輪迴，是因爲没有信奉南宗頓教禪法，不能識心見性，頓悟成佛。那些修持北宗「凝心入定」禪法的人們，爲什麽不捨棄舊的漸教禪法而修「無念」禪法呢？豈不是如同<span class="shuming">長阿含經弊宿經</span>中所説的尋寶的愚人那樣，捨棄金寶而擔麻而歸嗎？</span> </p><p> <span>兩首曲子詞，一首五言律詩，概要地反映了<span class="zhuanming">神會</span>傳教的基本宗旨：宣傳南宗頓教「無念」禪法，批評北宗漸教禪法。</span> </p>註          <p> <span class="font12 zhu"><a class="zhuhao" href="#" id="448">〔一〕</a><span class="shuming">修心要論</span>，全稱<span class="shuming">蘄州忍和上導凡趣聖悟解脱宗修心要論</span>，也稱<span class="shuming">最上乘論</span>﹑<span class="shuming">一乘顯心論</span>，一卷。<span class="zhuanming">敦煌</span>寫本有多種：斯二六六九﹑斯<i class="pageTag" onclick="viewPic('ZSK00268-001-L00242','1381572',this);" style="cursor:pointer;"> <span class="song">P242</span></i>三五五八﹑斯四○六四﹑伯三四三四﹑伯三五五九﹑伯三七七七北宇○四﹑<span class="zhuanming">日本</span><span class="zhuanming">龍谷大學</span>藏本。刊本有<span class="zhuanming">朝鮮</span><span class="shuming">禪門撮要</span>卷上和<span class="zhuanming">安心寺</span>刊本。<span class="zhuanming">日本</span><span class="zhuanming">鈴木大拙</span><span class="shuming">少室逸書</span>有影印本，此書<span class="shuming">解説</span>收有校印本。其<span class="shuming">禪思想史研究第二</span>（<span class="shuming">鈴木大拙全集</span>卷二）收有五本的校勘本。雖題<span class="zhuanming">弘忍</span>著，實當爲其弟子集記。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="449">〔二〕</a><span class="zhuanming">道信</span>撰<span class="shuming">入道安心要方便法門</span>，據文<span class="shuming">殊般若經</span>提倡修「一行三昧」禪法。見<span class="zhuanming">唐</span><span class="zhuanming">净覺</span><span class="shuming">楞伽師資記</span>。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="450">〔三〕</a>見<span class="zhuanming">神秀</span><span class="shuming">觀心論</span>。<span class="shuming">少室六門</span>稱之爲<span class="shuming">破相論</span>，一卷。原没題作者名，<span class="shuming">一切經音義</span>卷一百載：「<span class="shuming">觀心論</span>，<span class="zhuanming">大通神秀</span>作。」<span class="zhuanming">敦煌</span>寫本有：斯六四六﹑斯二五九五﹑斯五五三二﹑伯二四六○﹑伯二六五七﹑伯四六四六﹑<span class="zhuanming">日本</span><span class="zhuanming">龍谷大學</span>藏本。刊本有<span class="zhuanming">朝鮮</span><span class="shuming">禪門撮要</span>卷上和<span class="zhuanming">安心寺</span>本。<span class="zhuanming">日本</span><span class="zhuanming">鈴木大拙</span>發表此論的五本對校本（<span class="shuming">鈴木大拙全集</span>别卷一）。參見拙著<span class="shuming">禪宗北宗的代表者——神秀</span>，載<span class="shuming">文史知識</span>編輯部編<span class="shuming">佛教與中國文化</span>（<span class="zhuanming">中華書局</span>一九八八年版）。</span> </p></div></div></div>
</>
[正編]
<div class="wlghyzd_wzb_18"><div id="FCdiv1156520" key="1156520"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=494501">神會和尚禪話録</a> &gt; 正編 </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="FCdiv1156513" key="1156513"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00268-001-L00003','494506',this);" style="cursor:pointer;"> <span class="song">P3</span></i><p class="font20" id="ZSK00268-001-BT0000006">南陽和上頓教解脱禪門直了性壇語</p><p> <span class="font12 zhu">編者按：「<span class="zhuanming">南陽和尚</span>」是指<span class="zhuanming">神會</span>。<span class="shuming">宋高僧傳</span>卷八<span class="shuming">神會傳</span>記載，「<span class="zhuanming">開元</span>八年（七二○）敕配住<span class="zhuanming">南陽</span><span class="zhuanming">龍興寺</span>。」此<span class="shuming">壇語</span>是<span class="zhuanming">神會</span>在<span class="zhuanming">滑臺</span>（也稱<span class="zhuanming">白馬</span>，在今<span class="zhuanming">河南</span><span class="zhuanming">滑縣</span>東）與北宗禪僧辯論（<span class="zhuanming">開元</span>二十年，公元七三二年）之前於<span class="zhuanming">南陽</span>（在今<span class="zhuanming">河南</span>）<span class="zhuanming">龍興寺</span>傳授禪法的記録。其基本内容與<span class="shuming">南陽和尚問答雜徵義</span>（<span class="shuming">神會語録</span>）﹑<span class="shuming">菩提達摩南宗定是非論</span>一致。</span> </p><p> <span>迄今已發現三種<span class="zhuanming">敦煌</span>寫本，其中兩種已被校勘行世。這三種寫本是：</span> </p><p> <span>（一）<span class="zhuanming">北京圖書館</span>本（寒八一），也被簡稱爲<span class="zhuanming">平</span>本。<span class="zhuanming">日本</span>學者<span class="zhuanming">鈴木大拙</span>在一九三四年發現，題目缺「<span class="zhuanming">南陽</span>」二字，作<span class="shuming">和尚頓教解脱禪門直了性壇語</span>，正文中脱文﹑誤字很多。<span class="zhuanming">鈴木</span>校勘後發表在<span class="shuming">少室逸書及解説</span>（一九三六年<span class="zhuanming">安宅佛教文庫</span>刊）之中，後又收在他的<span class="shuming">禪宗史研究第三</span>（一九六八年<span class="zhuanming">岩波</span>書店版）。此簡稱<span class="zhuanming">北京</span>本。</span> </p><p> <span>（二）<span class="zhuanming">巴黎</span><span class="zhuanming">國立圖書館</span>本（P2045）。原由<span class="zhuanming">王重民</span>首先發現。<span class="zhuanming">胡適</span>用此作爲底本，參考<span class="zhuanming">鈴木</span>所校的<span class="zhuanming">北京</span>本進行校勘，與新校訂的<span class="shuming">菩提達摩南宗定是非論</span>一起，以<span class="shuming">新校定的敦煌寫本神會和尚遺著兩種</span>的題目，發表在一九五八年<span class="zhuanming">臺灣</span>的<span class="shuming">歷史語言研究所集刊</span>第二十九本<span class="shuming">慶祝趙元任先生六十五歲論文集</span>之中，<span class="zhuanming">胡適</span>去世後被收到新影印出版的<span class="shuming">神會和尚遺集</span>（一九六八年<span class="zhuanming">胡適紀念館</span>版）的<i class="pageTag" onclick="viewPic('ZSK00268-001-L00004','494506',this);" style="cursor:pointer;"> <span class="song">P4</span></i>附録之中。此本下簡稱<span class="zhuanming">巴黎</span>本。</span> </p><p> <span>（三）<span class="zhuanming">敦煌縣博物館</span>本（<span class="zhuanming">敦博</span>七七）。原由<span class="zhuanming">敦煌縣</span><span class="zhuanming">任子宜</span>於一九三五年發現於<span class="zhuanming">敦煌</span><span class="zhuanming">千佛山</span>的<span class="zhuanming">上寺</span>。原寫本是梵夾式蝶裝本，上面還有<span class="shuming">南宗定是非論</span>﹑<span class="shuming">六祖壇經</span>﹑<span class="zhuanming">唐</span><span class="zhuanming">净覺</span><span class="shuming">注般若心經</span>及當爲<span class="zhuanming">神會</span>著的<span class="shuming">南宗定邪正五更轉</span>和所附五言詩一首。一九四三年<span class="zhuanming">向達</span>到<span class="zhuanming">敦煌</span>訪查古寫經，從<span class="zhuanming">任子宜</span>處見過此寫本，以後在一九五○年寫的<span class="shuming">西征小記</span>中報導了此事，引起國内外學者的關注。但此後這個寫本下落不明。新<span class="zhuanming">中國</span>成立後，此寫本輾轉歸<span class="zhuanming">敦煌縣博物館</span>收藏。此本簡稱<span class="zhuanming">敦博</span>本。</span> </p><p> <span>這三個寫本是内容相同的同本異鈔本。三本相較，<span class="zhuanming">巴黎</span>本比<span class="zhuanming">北京</span>本錯訛少，與<span class="zhuanming">敦博</span>本十分相近。<span class="zhuanming">巴黎</span>本原有錯葉（一紙三十一行），<span class="zhuanming">胡適</span>據<span class="zhuanming">北京</span>本作了改正。<span class="zhuanming">敦博</span>本首尾完整，字蹟清晰，錯訛也少。這裡以<span class="zhuanming">敦博</span>本爲底本，參照<span class="zhuanming">北京</span>本﹑<span class="zhuanming">巴黎</span>本及<span class="zhuanming">鈴木</span>﹑<span class="zhuanming">胡適</span>二人的校訂進行校勘。行文之間圓括弧（）中的小字是本編校者所加的校註，六角括弧〔〕中的字是對缺漏字所作的補充。</span> </p><p> <span>無上菩提法，諸佛深歎不思議。</span> </p><p> <span>知識，既一一能來，各各發無上</span> <span class="font12 xiao">（原本缺「上」字，據<span class="zhuanming">巴黎</span>本補）</span> <span>菩提心，諸佛菩薩﹑真正善知識，極甚難值遇。昔未曾聞，今日得聞；昔未得遇，今日得遇。<span class="shuming">湼槃經</span>云：佛告<span class="zhuanming">迦葉</span>言：從<span class="zhuanming">兜率天</span>放一顆芥子，投<span class="zhuanming">閻浮</span>提一針鋒，是爲難不？<span class="zhuanming">迦葉</span>菩薩言：甚難，世尊。佛告迦葉：此未爲難，正因正</span> <span class="font12 xiao">（原本缺「正」字，據<span class="zhuanming">巴黎</span>本補）</span> <span>緣<i class="pageTag" onclick="viewPic('ZSK00268-001-L00005','494506',this);" style="cursor:pointer;"> <span class="song">P5</span></i>得相值遇，此是爲難。</span> </p><p> <span>云何正因正緣？知識，發無上</span> <span class="font12 xiao">（原本缺「無上」二字，據<span class="zhuanming">北京</span>本補）</span> <span>菩提心是正因；諸佛菩薩﹑真正善知識將無上菩提法投知識心，得究竟解脱是正緣。得相值遇爲難</span> <span class="font12 xiao">（原本「難」作「善」，據前段之意校改）。</span> </p><p> <span>知識，是凡夫口有無量惡言，心有無量惡念，久輪轉生死，不得解脱，須一一自發菩提心，爲知識懺悔，各各禮佛：</span> </p><p> <span>敬禮過去﹑〔盡過去〕際一切諸佛。</span> </p><p> <span>敬禮未來﹑盡未來際一切諸佛。</span> </p><p> <span>敬禮現在﹑盡現〔在〕際一切諸佛。</span> </p><p> <span>敬禮尊法般若修多羅藏。</span> </p><p> <span>敬禮諸大菩薩﹑一切賢聖僧。</span> </p><p> <span>各各至</span> <span class="font12 xiao">（原本「至」作「志」，據<span class="zhuanming">巴黎</span>本改，下同）</span> <span>心懺悔，令知識三業清净：</span> </p><p> <span>過去﹑未來及現在身口意業四重罪，我今至心盡懺悔，願罪除滅永不起。</span> </p><p> <span>過去﹑未來及現在身口意業五逆罪，我今至心盡懺悔，願罪除滅永不起。</span> </p><p> <span>過去﹑未來及現在身口意業七逆罪，我今至心盡懺悔，願罪除滅永不起。</span> </p><p> <span>過去﹑未來及現在身口意業十惡罪，我今至</span> <span class="font12 xiao">（原本作「志」）</span> <span>心盡懺悔，願罪除滅永不起。</span> </p><p> <span>過去﹑未來及現在身口意業障重罪，我今至</span> <span class="font12 xiao">（原本作「志」）</span> <span>心盡懺悔，願罪滅除永不起。</span> </p><i class="pageTag" onclick="viewPic('ZSK00268-001-L00006','494506',this);" style="cursor:pointer;"> <span class="song">P6</span></i><p> <span>過去﹑未來及現在身口意業一切罪，我今至</span> <span class="font12 xiao">（原本作「志」）</span> <span>心盡懺悔，願罪除滅永不起。</span> </p><p> <span>現在知識等，今者已能來此道塲，各各發無上菩提心，求無上菩提法。若求無上菩提，須信佛語，依佛教。佛説道没語？經云：諸惡莫作，諸善奉行，自净其意，是諸佛教。過去一切諸佛皆作如是説。「諸惡莫作」是戒；「諸善奉行」是慧</span> <span class="font12 xiao">（原本「慧」作「惠」，據<span class="zhuanming">巴黎</span>本改，下同。）；</span> <span>「自净其意」是定。知識，要須三學，始名佛教。</span> </p><p> <span>何者是</span> <span class="font12 xiao">（原本無「是」字，據<span class="zhuanming">巴黎</span>本補）</span> <span>三學等？戒﹑定﹑慧是。妄心不起名爲戒，無妄心名爲定，知心無妄名爲慧。是名三學等。各須護持齋戒，若不持齋戒，一切善法終不能生。若</span> <span class="font12 xiao">（原本「若」作「善」，據<span class="zhuanming">巴黎</span>本改）</span> <span>求無上菩提，要先護持齋戒，乃可得入。若不持齋戒，疥癩野干之身尚不可得，豈獲如來功德法身</span> <span class="font12 xiao">（原本無「身」字，據<span class="zhuanming">巴黎</span>本補）？</span> <span>知識，學無上菩提，不净三業，不持齋戒，言其得者，無有是處。</span> </p><p> <span>要藉有作戒﹑有作慧，顯無作戒﹑慧。定則不然。若修有作定，即是人天因果，不與無上菩提相應。</span> </p><p> <span>知識，久流浪生死，過<span class="zhuanming">恒河</span>沙大劫不得解脱者，爲不曾發無上菩提心，即不值遇諸佛菩薩﹑真正善知識。縱值遇諸佛菩薩﹑真正善知識，又復不能發無上菩提心。流轉生死，經無量<span class="zhuanming">恒河</span>沙大劫不得解脱者，總緣此。</span> </p><p> <span>又縱發心者，祇發二乘</span> <span class="font12 xiao">（原本無「二乘」二字，據<span class="zhuanming">巴黎</span>本補）</span> <span>人天心。人天福盡，不免還墮。諸佛出世，如<span class="zhuanming">恒河</span>中沙。諸大菩薩出世，如<span class="zhuanming">恒河</span>沙</span> <span class="font12 xiao">（原本缺以上十字，據<span class="zhuanming">巴黎</span>本補）。</span> <span>一一諸佛菩薩﹑善知識出度人，皆如<span class="zhuanming">恒河</span>沙。諸佛菩薩﹑〔善〕知識何不值遇？今流浪生死不得解脱？良爲與過去諸佛菩薩﹑真正善知識無一念<i class="pageTag" onclick="viewPic('ZSK00268-001-L00007','494506',this);" style="cursor:pointer;"> <span class="song">P7</span></i>菩提緣來。或有善知識，不了無上菩提法，倘將二乘聲聞及人天法教知識，喻如穢食置於寳器。何者寳器？知識，發菩提</span> <span class="font12 xiao">（原本「提」作「薩」）</span> <span>心是寳器。何者穢食？二乘人天法是穢食，雖獲小善生天，天</span> <span class="font12 xiao">（原本「天」作「之」）</span> <span>福若盡，還同今日凡夫。</span> </p><p> <span>知識，今發心學般若波羅蜜相應之法，超過聲聞﹑緣覺等，同<span class="zhuanming">釋迦牟尼佛</span>授<span class="zhuanming">彌勒</span>記，更無差别。如二乘人執定，經歷數劫，如須陀洹在定八萬劫，斯陀含在定六萬劫，阿那含在定四萬劫，阿羅漢在定二萬劫，辟支佛在定十千劫。何以故？住此定中劫數滿足，菩薩摩訶薩方乃投機説法，能始發菩提心，同今日知識發菩提心不别。當二乘在定時，縱爲説無上菩提法，終不肯領受。經云：天女語<span class="zhuanming">舍利弗</span>云：凡夫於佛法</span> <span class="font12 xiao">（原本無「於佛法」三字，據<span class="zhuanming">巴黎</span>本補）</span> <span>有返覆，而聲聞無</span> <span class="font12 xiao">（原本「無」前有「用」字，據<span class="zhuanming">北京</span>本﹑<span class="zhuanming">巴黎</span>本删）</span> <span>也。已來登此壇塲學修般若波羅蜜時，願知識各各心口發無上菩提心，不離坐下，悟中道第一義諦。</span> </p><p> <span>夫求解脱者，離身意識﹑五法﹑三自性﹑八識﹑二無我；離内外見，亦不於三界現身意。是爲宴坐。而如此坐者，佛即印可。六代祖師以心傳心，離文字故。從上相承，亦復如是。</span> </p><p> <span>知識，一一身具有佛性。善知識不將佛菩提法與人，亦不爲人安心</span> <span class="font12 xiao">（原本二「人」字皆作「人者」，<span class="zhuanming">北京</span>本﹑<span class="zhuanming">巴黎</span>本同，<span class="zhuanming">鈴木</span>校爲「仁者」，<span class="zhuanming">胡適</span>校爲「人」。今從<span class="zhuanming">胡</span>校）。</span> <span>何以故？<span class="shuming">湼槃經</span>云：早已授仁</span> <span class="font12 xiao">（原本「仁」作「人」）</span> <span>者記。一切衆生本來湼槃，無漏智性本自具足，何爲不見？今流浪生死，不得解脱，爲被煩惱覆故，不能得見。要因善知識指授，方乃得見，故即離流浪生死，使得解脱。</span> </p><p> <span>知識，承前所有學處，且除却莫用看。</span> </p><i class="pageTag" onclick="viewPic('ZSK00268-001-L00008','494506',this);" style="cursor:pointer;"> <span class="song">P8</span></i><p> <span>知識，學禪已來經五﹑十餘年，二十年者，今聞深生驚怪。所言除者，但</span> <span class="font12 xiao">（原本缺「但」字，據<span class="zhuanming">巴黎</span>本補）</span> <span>除妄心，不除其法。若</span> <span class="font12 xiao">（原本「若」作「善」，據<span class="zhuanming">巴黎</span>本改）</span> <span>是正法，十方諸佛來除不得，况今善知識能除得？猶如人於虚空中行住坐卧不離虚空。無上菩提法亦復如是，不可除得。一切施爲運用，皆不離法界。經云：但除其病，不除其法。</span> </p><p> <span>知識，諦聽，爲説妄心。何者妄心？仁</span> <span class="font12 xiao">（原本「仁」作「人」）</span> <span>者等今既來</span> <span class="font12 xiao">（原本缺「來」字，據<span class="zhuanming">巴黎</span>本補）</span> <span>此間，貪愛財色﹑男女等，及念園林﹑屋宅，此是粗妄，應無此心。爲有細妄，仁</span> <span class="font12 xiao">（原本「仁」作「人」）</span> <span>者不知。何者是細妄？心聞説菩提，起心取菩提；聞説湼槃，起心取湼槃；聞説空，起心取空；聞説净，起心取净；聞説定，起心取定，此皆是妄心，亦是法縛，亦是法見。若作此用心，不得解脱，非本自寂净心。作住湼槃，被湼槃縛；住净，被净縛；住空，被空縛；住定，被定縛。作此用心，皆是障菩提道。<span class="shuming">般若經</span>云：若心取相，即著我﹑人﹑衆生﹑壽者。離一切諸</span> <span class="font12 xiao">（原本缺「諸」字，據<span class="zhuanming">巴黎</span>本補）</span> <span>相，卽名諸佛，離其法相。<span class="shuming">維摩經</span>云：何爲病本？爲有攀緣；云何斷攀緣？以無所得。以無所得故，則無病本。學道不識細妄，如何得離生死大海。</span> </p><p> <span>知識，各用心諦聽，聊簡自本清净心。聞説菩提，不作意取菩提；聞説湼槃，不作意取湼槃；聞説净，不作意取净；聞説空，不作意取空；聞説定，不作意取定。如是用心，即寂静</span> <span class="font12 xiao">（原本「静」作「净」）</span> <span>湼槃。經云：斷煩惱者不名湼槃。煩惱不生，乃名湼槃。譬如鳥飛於空，若住空必有墮落之患。如學道人修無住心，心住於法，即是住著，不得解脱。經云：更無餘病，唯有空病，空病亦空，所空亦復空。經云：常行無念，實相智慧，若以法界證法界者，即是增上慢人。</span> </p><i class="pageTag" onclick="viewPic('ZSK00268-001-L00009','494506',this);" style="cursor:pointer;"> <span class="song">P9</span></i><p> <span>知識，一切善惡，總莫思量，不得凝心住，亦不得將心直視心，墮</span> <span class="font12 xiao">（原本「墮」作「隨」）</span> <span>直視住，不中用。不得垂眼向下，便墮</span> <span class="font12 xiao">（原本「墮」作「隨」）</span> <span>眼住，不中用。不得作意攝心，亦不復遠看近看，皆不中用。經云：不觀是菩提，無憶念故，即是自性空寂心。</span> </p><p> <span>心有是非不？答：無。心</span> <span class="font12 xiao">（原本衍「有住處不」四字）</span> <span>有去來處不？答：無。心有青黄赤白不？答：無。心有住處不？答：心無住處。和上言：心既無住，知心無住不？答：知。知不知？答：知。</span> </p><p> <span>今推到無住處立知，作没？</span> </p><p> <span>無住是寂静，寂静體即名爲定。從體上有自然智，能知本寂静體，名爲慧。此是定慧等。經云：寂上起照。此義如是。無住心不離知，知不離無住。知心無住，更無餘知。<span class="shuming">湼槃經</span>云：定多慧少，增長無明；慧多定少，增長邪見；定慧等者，明見佛性。今推心到無住處便立知。知心空寂，即是用處。<span class="shuming">法華經</span>云：即同如來知見，廣大深遠。心無邊際，同佛廣大；心無限量，同佛深遠，更無差别。看諸菩薩行甚深般若波羅蜜多</span> <span class="font12 xiao">（原本缺「多」字，據<span class="zhuanming">巴黎</span>本補），</span> <span>佛推諸菩薩病處如何。<span class="shuming">般若經</span>云：菩薩摩訶薩應如是生清净心：不應住色生心，不應住聲香味觸法生心，應無所住而生其心。〔無所住〕</span> <span class="font12 xiao">（此三字各本皆無，參<span class="zhuanming">胡</span>校本補）</span> <span>者，今</span> <span class="font12 xiao">（原本缺「今」字，據<span class="zhuanming">巴黎</span>本補）</span> <span>推知識無住心是；而生其心者，知心無住是。</span> </p><p> <span>本體空寂，從空寂</span> <span class="font12 xiao">（原本「空寂」作「寂空」）</span> <span>體上起知，善分别世間青黄赤白，是慧。不隨分别起，是定。祇如「凝心入定」，墮無記空。出定</span> <span class="font12 xiao">（原本「出定」作「後空」，據<span class="zhuanming">北京</span>本改）</span> <span>已後，起心分别一切世間有爲，唤此爲慧。經中名爲妄心。此則慧時則無定，定時則無慧。如是解者，皆不離煩惱。「住心看净，起心外照，攝心<i class="pageTag" onclick="viewPic('ZSK00268-001-L00010','494506',this);" style="cursor:pointer;"> <span class="song">P10</span></i>内證」，非解脱心，亦是法縛心，不中用。<span class="shuming">湼槃經</span>云：佛告瑠璃光菩薩，善男子，汝莫入</span> <span class="font12 xiao">（原本「入」前有「作」字，據<span class="zhuanming">巴黎</span>本删）</span> <span>甚深空定</span> <span class="font12 xiao">（原本無「空定」二字，據<span class="zhuanming">胡</span>校本加。<span class="zhuanming">胡</span>據<span class="shuming">大湼槃經·高貴德王菩薩品</span>補），</span> <span>何以故？令大衆鈍故。若入定，一切諸般若波羅蜜不知故。</span> </p><p> <span>但自知本體寂静，空無所有，亦無住著，等同虚空，無處不遍，即是</span> <span class="font12 xiao">（原本缺「是」字，據<span class="zhuanming">巴黎</span>本補）</span> <span>諸佛真如身。真如是無念之體。以是義故，故立無念爲宗。若</span> <span class="font12 xiao">（原本「若」作「善」，據<span class="zhuanming">巴黎</span>本改）</span> <span>見無念者，雖具見聞覺知，而常空寂。即戒定慧學，一時齊等，萬行俱備，即同如來知見，廣大深遠。云何深遠？以不見性，故言深遠。若了見性，即無深遠。各各至心，令知識得頓悟解脱。</span> </p><p> <span>若眼見色，善分别一切色，不隨分别起，色中得自在，色中得解脱色塵三昧足。</span> </p><p> <span>耳聞聲，善分别一切聲，不隨分别起，聲中得自在，聲中得解脱聲塵三昧足。</span> </p><p> <span>鼻聞香，善分别一切香，不隨分别起，香中得自在，香中得解脱香塵三昧足。</span> </p><p> <span>舌嘗味，善分别一切味，不隨分别起，味中得自在，味中得解脱味塵三昧足。</span> </p><p> <span>身覺種種觸，善能分别觸，不隨分别起，觸中得自在，觸中得解脱觸塵三昧足。</span> </p><p> <span>意分别一切法，不隨分别起，法中得自在</span> <span class="font12 xiao">（原本「自在」上多「解脱」二字），</span> <span>法中得解脱法塵三昧足。</span> </p><p> <span>如是諸根善分别，是本慧；不隨分别起，是本定。</span> </p><p> <span>經中「不捨道法而現凡夫事」</span> <span class="font12 xiao">（<span class="zhuanming">胡</span>校本據<span class="shuming">維摩詰經</span>，下加「是爲宴坐」四字），</span> <span>種種運爲世間，不於事上生念，是定慧雙修，不相去離。定不異慧，慧不異定，如世</span> <span class="font12 xiao">（原本「世」上有「是」字）</span> <span>間燈光不相去離。即燈之時光家體，<i class="pageTag" onclick="viewPic('ZSK00268-001-L00011','494506',this);" style="cursor:pointer;"> <span class="song">P11</span></i>即光之時燈家用。即光之時不異燈，即燈之時不異光。即光之時不離燈，即燈之時不離光。即光之時即是燈，即</span> <span class="font12 xiao">（原本「即」前多「之時」二字）</span> <span>燈之時即是光</span> <span class="font12 xiao">（原本「光」作「定」）。</span> <span>定</span> <span class="font12 xiao">（原本「定」作「光」）</span> <span>慧亦然。即定之</span> <span class="font12 xiao">（原本「定之」作「之定」）</span> <span>時是慧體，即慧之時是定用。即慧之時不異定，即定之時不異慧。即慧之時即是定，即定之時即是慧。即慧之時無有慧，即定之時無有定。此即定慧雙修，不相去離。後二句者，是<span class="zhuanming">維摩詰</span>默然直入</span> <span class="font12 xiao">（原本「直入」作「入真」，據<span class="zhuanming">鈴木</span>校本改）</span> <span>不二法門。</span> </p><p> <span>爲知識聊簡「煩惱即菩提」義。舉虚空爲喻：如虚空本無動静，明來是明家空，暗來是暗家空，暗空不異明，明空不異暗，虚空明暗自來去，虚空本來無動静。煩惱與菩提，其義亦然。迷悟别有殊，菩提性元不異。</span> </p><p> <span>經云：如自觀身實相，觀佛亦然。知無住〔心〕是觀。過去諸佛心，亦同知識今日無住心無别。經云：我觀如來前際不來，後際不去，今則無住。</span> </p><p> <span>夫求法者，不著佛求，不著法求，不著衆求，何以故？爲衆生心中各有佛性故。知識，起心外求者，即名邪求。<span class="shuming">勝天王般若經</span></span> <span class="font12 xiao">（原本無「<span class="shuming">般若經</span>」三字，據<span class="zhuanming">胡</span>校本補）</span> <span>言：</span> </p><p> <span>「大王，即是如實。」</span> </p><p> <span>「世尊，云何如實？」</span> <span class="font12 xiao">（原本無此句，據<span class="zhuanming">胡</span>本補）</span> </p><p> <span>「大王，即不變異。」</span> </p><p> <span>「世尊，云</span> <span class="font12 xiao">（原本無「云」字，據<span class="zhuanming">胡</span>校本補。）</span> <span>何不變異？」</span> </p><i class="pageTag" onclick="viewPic('ZSK00268-001-L00012','494506',this);" style="cursor:pointer;"> <span class="song">P12</span></i><p> <span>「大王，所謂如如。」</span> </p><p> <span>「世尊，云何如如？」</span> </p><p> <span>「大</span> <span class="font12 xiao">（原本「大」作「天」）</span> <span>王，此可智知，非言能説。離相無相，遠離思量，過覺觀境，是爲菩薩了達甚深法界，即同佛知見。」</span> </p><p> <span>知識，自身中有佛性，未能了了見。何以故？喻如此處，各各思量家中住宅﹑衣服﹑卧具及一切等物，具知有，更不生疑。此名爲知，不名爲見。若行到宅中，見</span> <span class="font12 xiao">（原本「見」作「具」）</span> <span>如上所</span> <span class="font12 xiao">（原本缺「所」字，據<span class="zhuanming">巴黎</span>本補）</span> <span>説之物，即名爲見</span> <span class="font12 xiao">（原本「見」作「是」），</span> <span>不名爲知。今所覺</span> <span class="font12 xiao">（原本「覺」作「學」，據<span class="zhuanming">胡</span>校本改）</span> <span>者，具依他説，知身中有佛性，未能了了見。</span> </p><p> <span>但不作意，心無有起，是真無念。畢竟〔見〕不離知，知不離見。一切衆生，本來無相。今言相者，並是妄心。心若無相，即是佛心。若作心不起，是識定，亦名法見心自性定。<span class="zhuanming">馬鳴</span>云：若有衆生觀無念者，則爲佛智。故今所説般若波羅蜜，從生滅門頓入真如門。更無前照後照，遠看近看，都無此心。乃至七地以前菩薩，都總驀過。唯指佛心，即心是佛。</span> </p><p> <span>經云：當如法説，口説菩提，心無住處；口説菩薩，心唯寂滅；口説解脱，心無繫縛。</span> </p><p> <span>向來指知</span> <span class="font12 xiao">（原本「知」作「智」）</span> <span>識無住心，知不知？</span> </p><p> <span>答：知。</span> </p><p> <span><span class="shuming">菩薩經</span>云：此是第一義空。若三處俱空，即是本體空寂。唯有中道亦不在其中。中</span> <span class="font12 xiao">（原本缺「中」字，據<i class="pageTag" onclick="viewPic('ZSK00268-001-L00013','494506',this);" style="cursor:pointer;"> <span class="song">P13</span></i><span class="zhuanming">巴黎</span>本補）</span> <span>道義因邊而立。猶如三指並同，要因兩邊，始立中指；若無兩邊，中指亦無。經云：虚空無中邊，諸佛身亦然。諸佛解脱法身，亦如虚空無中邊。知識常須作如是解。</span> </p><p> <span>今將無上道法分付知識</span> <span class="font12 xiao">（原本下有「引經」二字），</span> <span>若領此語，六波羅蜜﹑恒沙諸佛﹑八萬四千諸三昧門，一時灌入知識身心。<span class="shuming">維摩經</span>云：菩提不可以身得，不可以心得。寂滅是菩提，滅諸相故。「不可以身得」，心不在外；「不可以心得」，身不在内；「寂滅是菩提」，中間無處所；「滅諸相故」，一切妄念不生。此照體獨立，神無方所。知識，當如</span> <span class="font12 xiao">（原本「如」作「知」，據<span class="zhuanming">北京</span>本﹑<span class="zhuanming">巴黎</span>本改）</span> <span>是用。</span> </p><p> <span>得上根上智人見説般若波羅蜜，便能領受，如説修行。如中根人，雖未得，若勤諮問，亦得入。下根人但至信不退，當來亦能入大乘十信位中。</span> </p><p> <span>只如學道，撥妄取净，是垢净，非本自净。<span class="shuming">華嚴經</span>云：譬如拭巾有垢，先著灰汁，然〔後〕用清水洗之。此雖得净，未名爲净。何以故？此净爲因垢得净，猶故不净。<span class="shuming">維摩經</span>云：非垢行，非净行，是菩薩行。</span> </p><p> <span>知識，非用心時，若有妄起，思憶遠近，不須攝來。何以故？去心既是病，攝來還是病，去來皆是病。經云：諸法無來去。法性遍一切處，故法無去來。若有妄起，即覺；覺滅</span> <span class="font12 xiao">（原本無「滅」字，據<span class="zhuanming">北京</span>本補）</span> <span>即是本性無住心。有無雙遣，境智俱亡。莫作意，即自性菩提。若微細心，即用不著。本體空寂，無有一物可得，是名阿耨菩提。<span class="shuming">維摩經</span>云：從無住本，立一切法。菩薩光戒光，亦復如是。自性空寂，無有形相</span> <span class="font12 xiao">（此二句原本作「自性無空有形相」，據<span class="zhuanming">北京</span>本校補）。</span> </p><i class="pageTag" onclick="viewPic('ZSK00268-001-L00014','494506',this);" style="cursor:pointer;"> <span class="song">P14</span></i><p> <span>發心畢竟二不别，</span> </p><p> <span>如是二心先心難。</span> </p><p> <span>自未得度先度他，</span> </p><p> <span>是故敬禮初發心。</span> </p><p> <span>初發已</span> <span class="font12 xiao">（原本「已」作「止」，據<span class="zhuanming">巴黎</span>本改）</span> <span>爲天人師，</span> </p><p> <span>勝出聲聞及緣覺。</span> </p><p> <span>如是發心過三界，</span> </p><p> <span>是故得名最無上。</span> </p><p> <span>諸家借問，隱而不説。我於此門，都不如是。多人少人，並皆普説。若於師處受得禪法，所學各自平章，唯通其心。若心得通，一切經義無不通者。佛在日，亦有上中下衆生投佛出家。過去諸佛説法，皆對八部衆説，不私説，不偷説。譬如日午時，無處不照。如龍王降雨，平等無二，一切草木，隨類受潤。諸佛説法，亦復如是，皆平等心説，無分别心説，上中下衆各自領解。經云：佛以一音演説法，衆生隨類各自解。</span> </p><p> <span>知識，若學般若波羅蜜，須廣讀大乘經典。見諸教禪者，不許頓悟，要須方便始悟。此是大下品之見。明鏡可以鑒容，大乘經可以正心，第一莫疑。依佛語，當净三業，方能入得大乘。此頓門一依如來説，修行必不相悞</span> <span class="font12 xiao">（原本「悞」作「悟」，據<span class="zhuanming">巴黎</span>本改）。</span> <span>勤作功夫。有疑者來相問，好去。</span> </p></div></div></div>
</>
與慧能論佛性
<div class="wlghyzd_wzb_18"><div id="FCdiv1156523" key="1156523"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=494501">神會和尚禪話録</a> &gt; 研究 &gt; 神會及其禪法理論 &gt; 一、神會及其在中國禪宗史上的地位 &gt; 與慧能論佛性 </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="FCdiv1156524" key="1156524"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00268-001-L00165','494549',this);" style="cursor:pointer;"> <span class="song">P165</span></i><p class="font18" id="ZSK00268-001-BT0000107">與慧能論佛性</p><p> <span><span class="zhuanming">敦煌</span>本<span class="shuming">壇經</span>載<span class="zhuanming">神會</span>初到<span class="zhuanming">曹溪</span>時與<span class="zhuanming">慧能</span>論禪和自性的談話：</span> </p><p> <span>又有一僧名<span class="zhuanming">神會</span>……問言：「和尚坐禪，見亦不見？」</span> </p><p> <span>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> </p><p> <span><span class="zhuanming">神會</span>答言：「亦痛亦不痛。」</span> </p><p> <span>六祖言曰：「吾亦見亦不見。」</span> </p><p> <span><span class="zhuanming">神會</span>又問大師：「何以亦見亦不見？」</span> </p><i class="pageTag" onclick="viewPic('ZSK00268-001-L00166','494549',this);" style="cursor:pointer;"> <span class="song">P166</span></i><p> <span>大師言：「吾亦見者，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。汝亦痛亦不痛如何？」</span> </p><p> <span><span class="zhuanming">神會</span>答曰：「若不痛即同無情木石；若痛即同凡夫，即起於恨。」</span> </p><p> <span>大師言：「<span class="zhuanming">神會</span>，向前見﹑不見是兩邊，痛﹑不痛是生滅。汝自性且不見，敢來弄人！」</span> </p><p> <span><span class="zhuanming">神會</span>禮拜，更不敢言。大師又言：「汝心迷不見，問善知識覓路；汝心悟自見，依法修行。汝自迷不見自心，却來問<span class="zhuanming">慧（按，原作「惠」）能</span>見否？吾不自知，代汝迷不得。汝若自見，〔豈〕代得吾迷？何不自修，問吾見否？」</span> </p><p> <span>在<span class="zhuanming">慧能</span>的禪法思想中，主張既要分辨任何事物的兩個互相對立的方面，如常與非常﹑善與非善﹑净與垢等，又要把握它們之間的不一不異的「實性」（「無二之性」，亦稱「佛性」）<a class="zhuhao" href="#435" id="420">〔六〕</a>，這樣纔算達到覺悟。<span class="zhuanming">神會</span>問坐禪「見亦不見」，本身包含着對<span class="zhuanming">慧能</span>的一種試探，如回答「見」，或回答「不見」，都會被看做是「邊見」，無論從般若中觀學説，還是從湼槃佛性之説，都是不允許的。<span class="zhuanming">慧能</span>從「不二入」的法門作了回答，並有針對性地指出：「見不見是兩邊，痛不痛是生滅」，又批評説：「汝自性且不見，敢來弄人！」主張自己識心見性，自修自悟。<span class="zhuanming">神會</span>當即領悟，從此在<span class="zhuanming">慧能</span>身邊學習禪法。</span> </p><p> <span>約成書於<span class="zhuanming">唐</span><span class="zhuanming">建中</span>二年（七八一）的<span class="shuming">曹溪大師别傳</span>中記載<span class="zhuanming">慧能</span>説法：「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……此是何物？」<span class="zhuanming">神會</span>回答：「此是佛之本源。」<span class="zhuanming">慧能</span>問：「何是本源？」<span class="zhuanming">神會</span>回答：</span> </p><i class="pageTag" onclick="viewPic('ZSK00268-001-L00167','494549',this);" style="cursor:pointer;"> <span class="song">P167</span></i><p> <span>本源者，諸佛本性……佛性無名字，因和上問故立名字；正名字時，即無名字。</span> </p><p> <span><span class="zhuanming">慧能</span>打<span class="zhuanming">神會</span>三下，至夜間：</span> </p><p> <span>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。」</span> </p><p> <span>「沙彌」指<span class="zhuanming">神會</span>。這裏議論是「佛性」問題。<span class="zhuanming">慧能</span>認爲佛性無形無象，無來無去，本來無有名字，但却是「佛之本源」。人皆有此「佛性」（或「心性」），受到外來刺激時，它本身没有痛癢感覺，祇是皮肉有感受。實際是把所謂「佛性」當成是主宰肉體的神性（靈魂），是達到覺悟解脱的内在精神依據，但又不可執著。<span class="zhuanming">神會</span>的回答與<span class="zhuanming">慧能</span>的見解一致，受到<span class="zhuanming">慧能</span>的賞識。但<span class="shuming">曹溪大師别傳</span>説<span class="zhuanming">神會</span>由此「密受付囑」是不可信的。</span> </p><p> <span>這段記載後來被<span class="zhuanming">元代</span><span class="zhuanming">德異</span>本﹑<span class="zhuanming">宗寳</span>本<span class="shuming">六祖壇經</span>吸收，但文字有縮減變動，並有<span class="zhuanming">慧能</span>批評<span class="zhuanming">神會</span>「祇成箇知解宗徒」的話。</span> </p><p> <span>在<span class="zhuanming">宗密</span><span class="shuming">中華傳心地禪門師資承襲圖</span>中也有<span class="zhuanming">神會</span>初見<span class="zhuanming">慧能</span>的談話，説是引自<span class="shuming">祖宗傳記</span>。曰：</span> </p><p> <span>和尚問：「知識遠來，大艱辛。將本來否？」答：「將來。」〔問〕：「將有本，即合識主。」答：「<span class="zhuanming">神會</span>以無住爲本，見即是主。」大師云：「遮沙彌争敢取次語。」便以杖打。<span class="zhuanming">神會</span>杖下思惟：「大善知識歷<i class="pageTag" onclick="viewPic('ZSK00268-001-L00168','494549',this);" style="cursor:pointer;"> <span class="song">P168</span></i>劫難逢，今既得遇，豈惜身命！」</span> </p><p> <span><span class="shuming">圓覺經大疏鈔</span>卷三之下，<span class="shuming">祖堂集</span>卷三所載略同，當取自同一來源。所謂「無住爲本」，最早出現在<span class="shuming">維摩詰經</span>（<span class="zhuanming">鳩摩羅什</span>譯本）的<span class="shuming">觀衆生品</span>中，<span class="zhuanming">文殊菩薩</span>問，<span class="zhuanming">維摩詰</span>答。「又問：善不善孰爲本？答曰：身爲本。又問：身孰爲本？答曰：欲貪爲本。又問：欲貪孰爲本？答曰：虚妄分别爲本。又問：虚妄分别孰爲本？答曰：顛倒想爲本。又問：顛倒想孰爲本？答曰：無住爲本。又問：無住孰爲本？答曰：無住則無本，<span class="zhuanming">文殊師利</span>，從無住本立一切法。」這是説從「無住」這一本源，産生世俗認識（「顛倒想」和「虚妄分别」），再産生世俗情欲要求，然後有世俗生活和道德規範，並形成世俗世界……，此即「從無住本立一切法」。那麽什麽是「無住」呢？在般若理論中它與「無生」﹑「空」﹑「本無」﹑「畢竟空」是一個意思，既是大乘佛教所鼓吹的宗教本體，也是一種與此本體相應的精神境界。據稱達到至高覺悟境界必須體認「無生」﹑「無住」，故它又與「諸法實相」﹑「法性」﹑「佛性」等概念相通。堅守「無住爲本」，而不産生世俗認識和欲求，即對客觀外界精神的和物質的生活﹑修行活動等，都没有任何一種價值判斷﹑心理趨向或追求，没有特定的觀念和願望，據稱就可擺脱生死煩惱，最後達到解脱。<span class="shuming">金剛般若經</span>是南宗特别推崇的一部經，其中説：「菩薩應離一切相發阿耨多羅三藐三菩提（按，意爲最高覺悟）心，不應住色生心，不應住聲香味觸法生心，應生無所住心」，「應無所住而生其心」。是説應在不執著任何心﹑物的條件下而形成覺悟心﹑清净心。在南宗禪法中，「無住」和「無念」是屬於同一系列描述禪觀境界和要求的用語。</span> </p><p> <span>所謂「見即是主」，是説「知見」﹑「知解」﹑「真知」，是達到覺悟的依據。實際上，這個「見」就是<span class="zhuanming">神會</span><i class="pageTag" onclick="viewPic('ZSK00268-001-L00169','494549',this);" style="cursor:pointer;"> <span class="song">P169</span></i>後來傳法中強調的「知」，是與所謂「真如」﹑「佛性」相契合的認識，如<span class="zhuanming">石井</span>本<span class="shuming">神會語録</span>（本書<span class="shuming">南陽和尚問答雜徵義</span>之二）上有：</span> </p><p> <span>本自性清净，體不可得故。如是見者，即是本性；若人見本性，即坐如來地……如是見者，謂無所得，無所得者，即是真解脱……如是知者，即是如來應供正遍知。</span> </p><p> <span><span class="zhuanming">神會</span>重知解，説「知之一字，衆妙之門」（<span class="shuming">禪源諸詮集都序</span>卷二）。</span> </p><p> <span><span class="zhuanming">敦煌</span>本<span class="shuming">六祖壇經</span>記載<span class="zhuanming">慧能</span>死前<span class="zhuanming">法海</span>等弟子都涕淚悲泣，「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，毁譽不動。餘者不得。」這自然是一種贊譽之詞。「善不善等」，是不因善而追求，不因不善而棄捨，是採取「不二」的態度；「毁譽不動」，可以説是不受外界左右﹑影響的一種「無念」﹑「無住」的心理境界。</span> </p><p> <span>據以上所述，<span class="zhuanming">神會</span>在<span class="zhuanming">慧能</span>門下的時候，已形成了他以後禪法思想的一些主要内容，如佛性爲「佛之本源」﹑「不二」的思維方法﹑「無住爲本」﹑重知見﹑「佛性無受」等。當然，這些思想在以後又有不同程度的發展。</span> </p></div></div></div>
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大唐東都荷澤寺殁故第七祖國師大德於龍門寶應寺龍崗腹建身塔銘並序
<div class="wlghyzd_wzb_18"><div id="FCdiv1156527" key="1156527"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=494501">神會和尚禪話録</a> &gt; 研究 &gt; 有關神會的兩篇銘文的注釋 &gt; 一、神會塔銘校釋 &gt; 大唐東都荷澤寺殁故第七祖國師大德於龍門寶應寺龍崗腹建身塔銘並序 </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="FCdiv1156528" key="1156528"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00268-001-L00244','1381573',this);" style="cursor:pointer;"> <span class="song">P244</span></i><p class="font18" id="ZSK00268-001-BT0000126">大唐東都荷澤寺殁故第七祖國師大德於龍門寶應寺龍崗腹建身塔銘並序</p><p> <span class="font12 zhu">門人比丘<span class="zhuanming">慧空</span>撰</span> </p><p> <span>粤自佛法東流，傳乎<span class="zhuanming">達摩</span>，<span class="zhuanming">達摩</span>傳<span class="zhuanming">可</span>，<span class="zhuanming">可</span>傳<span class="zhuanming">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>，<span class="zhuanming">能</span>傳<span class="zhuanming">神會</span><a class="zhuhao" href="#469" id="451">〔一〕</a>。宗承七葉<a class="zhuhao" href="#470" id="452">〔二〕</a>，永播千秋。説般若之真乘，直指見性<a class="zhuhao" href="#471" id="453">〔三〕</a>；談如來之法印，唯了佛心<a class="zhuhao" href="#472" id="454">〔四〕</a>。</span> </p><p> <span>有皇<span class="zhuanming">唐</span>兵部侍郎<span class="zhuanming">宋公</span>諱<span class="zhuanming">鼎</span>，迎請<span class="zhuanming">洛城</span><a class="zhuhao" href="#473" id="455">〔五〕</a>。廣開法眼，樹碑立影<a class="zhuhao" href="#474" id="456">〔六〕</a>，道俗歸心，宇宙蒼生，無不廻向<a class="zhuhao" href="#475" id="457">〔七〕</a>。遂行邁<span class="zhuanming">江表</span>之際，方有<span class="zhuanming">羯胡</span>亂常<a class="zhuhao" href="#476" id="458">〔八〕</a>。般若護持，傳燈有屬<a class="zhuhao" href="#477" id="459">〔九〕</a>。享年七十有五，僧臘五十四夏<a class="zhuhao" href="#478" id="460">〔一○〕</a>，于<span class="zhuanming">乾元</span>元年五月十三日<span class="zhuanming">荆府</span><span class="zhuanming">開元寺</span>奄然坐化<a class="zhuhao" href="#479" id="461">〔一一〕</a>。其時也，異香滿室，白鶴翔空。</span> </p><p> <span>有廟堂<span class="zhuanming">李公</span><span class="zhuanming">嗣虢王</span>，再迎尊顔於<span class="zhuanming">龍門</span><a class="zhuhao" href="#480" id="462">〔一二〕</a>。别有施主功臣<span class="zhuanming">高輔成</span>﹑<span class="zhuanming">趙令珍</span>奏寺度僧，果乎先願<a class="zhuhao" href="#481" id="463">〔一三〕</a>。</span> </p><p> <span>和尚昔經行宴息<a class="zhuhao" href="#482" id="464">〔一四〕</a>，曾記此山。冥與理通，衆望亦足。其地勢也，北臨天闕<a class="zhuhao" href="#483" id="465">〔一五〕</a>，南枕<span class="zhuanming">伊<i class="pageTag" onclick="viewPic('ZSK00268-001-L00245','1381573',this);" style="cursor:pointer;"> <span class="song">P245</span></i>川</span>。東望<span class="zhuanming">嵩山</span>，遥窺觀之指掌；西臨<span class="zhuanming">華岳</span>，隱<span class="zhuanming">龍崗</span>之在中。擇日吉祥，建乎身塔<a class="zhuhao" href="#484" id="466">〔一六〕</a>。可大可久，萬古千秋。唯佛與佛，正法東流。宗承七葉，劫石長休<a class="zhuhao" href="#485" id="467">〔一七〕</a>。</span> </p><p> <span><span class="zhuanming">永泰</span>元年歲次乙巳十一月戊子十五日壬申入塔<a class="zhuhao" href="#486" id="468">〔一八〕</a>。</span> </p><p> <span class="font12 zhu">門人比丘<span class="zhuanming">法璘</span>書</span> </p>注          <p> <span class="font12 zhu"><a class="zhuhao" href="#451" id="469">〔一〕</a>此即爲禪宗南宗<span class="zhuanming">神會</span>法系所奉的七代祖師。前五位祖師在<span class="shuming">傳法寶紀</span>﹑<span class="shuming">楞伽師資記</span>有他們的傳記，與北宗同；前七位在<span class="shuming">祖堂集</span>卷二﹑卷三﹑<span class="shuming">景德傳燈録</span>卷三﹑卷五有他們的傳記。北宗以<span class="zhuanming">神秀</span>或<span class="zhuanming">法如</span>爲六祖，以<span class="zhuanming">普寂</span>爲七祖。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">菩提達摩</span>（？——約五三四年），簡稱<span class="zhuanming">達摩</span>或<span class="zhuanming">達磨</span>，<span class="zhuanming">印度</span>僧人，<span class="zhuanming">北魏</span>時來華，在<span class="zhuanming">嵩</span><span class="zhuanming">洛</span>一帶以<span class="zhuanming">少林寺</span>爲中心傳法，有語録<span class="shuming">二入四行論</span>傳世，弟子有<span class="zhuanming">慧可</span>﹑<span class="zhuanming">僧副</span>﹑<span class="zhuanming">道育</span>等人。<span class="shuming">續高僧傳</span>卷十六亦有他的傳。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">慧可</span>（約四八八—五九三），也作<span class="zhuanming">惠可</span>﹑<span class="zhuanming">僧可</span>，俗姓<span class="zhuanming">姬</span>，<span class="zhuanming">虎牢</span>人，年四十到<span class="zhuanming">少林寺</span>從<span class="zhuanming">達摩</span>受法，注重發揮<span class="shuming">楞伽經</span>的思想，在<span class="zhuanming">鄴</span>﹑<span class="zhuanming">衛</span>一帶地方傳授禪法。弟子有<span class="zhuanming">僧璨</span>﹑<span class="zhuanming">那禪師</span>等。<span class="shuming">續高僧傳</span>卷十六也載其傳。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">僧璨</span>（？—六○六），或作<span class="zhuanming">粲禪師</span>，長期在現在<span class="zhuanming">安徽</span><span class="zhuanming">潛縣</span>西部的<span class="zhuanming">皖公山</span>隱居傳法，曾爲<span class="zhuanming">北周</span>僧人<span class="zhuanming">惠命</span>的<span class="shuming">詳玄賦</span>作注，另有托他之名的<span class="shuming">信心銘</span>行世。弟子有<span class="zhuanming">道信</span>。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">道信</span>（五八○—六五一），俗姓<span class="zhuanming">司馬</span>，<span class="zhuanming">河内</span>人，從<span class="zhuanming">僧璨</span>在<span class="zhuanming">皖公山</span>受法後，展轉至今<span class="zhuanming">湖北</span><span class="zhuanming">黄梅縣</span>西的<span class="zhuanming">雙峰山</span>傳法，有<span class="shuming">入道安心要方便法門</span>傳世，提倡觀心﹑念佛，謂「念佛即是念心」。弟子有<span class="zhuanming">弘忍</span>。<span class="shuming">續高僧傳</span>卷二六（<span class="zhuanming">明</span>本）也載有他的<i class="pageTag" onclick="viewPic('ZSK00268-001-L00246','1381573',this);" style="cursor:pointer;"> <span class="song">P246</span></i>傳。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">弘忍</span>（六○一—六七四），俗姓<span class="zhuanming">周</span>，<span class="zhuanming">黄梅</span>人，自幼從<span class="zhuanming">道信</span>受法，在<span class="zhuanming">道信</span>死後以<span class="zhuanming">雙峰山</span>和<span class="zhuanming">黄梅縣</span>東的<span class="zhuanming">東山</span>（<span class="zhuanming">馮茂山</span>）爲中心傳法，提倡坐禪「守心」，「照了心源」，有<span class="shuming">修心要論</span>傳世。弟子達五百人以上。其法系被稱爲「<span class="zhuanming">東山</span>法門」。<span class="shuming">宋高僧傳</span>卷八亦有其傳。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">慧能</span>（六三八—七一三），在<span class="zhuanming">敦煌</span>文書中多寫爲<span class="zhuanming">惠能</span>，俗姓<span class="zhuanming">盧</span>，原籍<span class="zhuanming">范陽</span>，生於<span class="zhuanming">新州</span>，自幼喪父，靠打柴維持生活，後聽人讀<span class="shuming">金剛經</span>有悟，到<span class="zhuanming">黄梅</span><span class="zhuanming">東山</span>投<span class="zhuanming">弘忍</span>受法，又回到南方，輾轉到<span class="zhuanming">曹溪</span>傳法，主張自性是佛，强調自修自悟。其生平和傳法語録載<span class="shuming">六祖壇經</span>﹑<span class="shuming">曹溪大師傳</span>。在<span class="shuming">宋高僧傳</span>卷三十也載有他的傳記。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">神會</span>（六八四—七五八），事迹詳前，<span class="shuming">宋高僧傳</span>卷八亦有其傳。有關他的事迹和語録可參考<span class="zhuanming">胡適</span><span class="shuming">神會和尚遺集</span>﹑<span class="zhuanming">日本</span><span class="zhuanming">鈴木大拙</span><span class="shuming">敦煌出土荷澤神會禪師語録</span>﹑<span class="zhuanming">楊曾文</span><span class="shuming">神會和尚禪話録</span>﹑<span class="zhuanming">日本</span><span class="zhuanming">田中良昭</span>﹑<span class="zhuanming">沖本克己</span>等<span class="shuming">大乘佛典</span>十一<span class="shuming">敦煌Ⅱ</span>所收<span class="shuming">壇語</span>﹑<span class="shuming">南陽和尚問答雜徵義</span>﹑<span class="shuming">南宗定是非論</span>。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#452" id="470">〔二〕</a>七葉，即七世﹑七代，指前面從<span class="zhuanming">達摩</span>至<span class="zhuanming">慧能</span>﹑<span class="zhuanming">神會</span>的七代祖師。<span class="zhuanming">荷澤</span>法系奉此七代爲直承<span class="zhuanming">達摩</span>正法的祖師，謂是「正傳」（嫡系）。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#453" id="471">〔三〕</a>般若，意爲智慧。有各類般若經典，側重講一切皆空，以體悟空的思想爲得到智慧的重要標誌。在不少場合，般若與真如﹑佛性﹑無念等同義。<span class="zhuanming">慧能</span>﹑<span class="zhuanming">神會</span>尤重<span class="shuming">金剛般若經</span>。乘，是車等運載工具等意，在佛教是指教法，有大乘﹑小乘，以爲大乘佛法比小乘佛法能够救度更多的衆生。般若之真乘，實指禪宗，意爲依據般若教義的真實佛法。直指，即直示，直接引導信徒體認自己的本性；見性，與了性同義，即體悟自己具有與佛一樣的本性（佛性）。<span class="zhuanming">神會</span>在傳法中常説<i class="pageTag" onclick="viewPic('ZSK00268-001-L00247','1381573',this);" style="cursor:pointer;"> <span class="song">P247</span></i>「唯指佛心，即心是佛」，「直了見性」，「了性悟道」，「明見佛性」等。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#454" id="472">〔四〕</a>如來是佛的名號之一。法印，意爲佛法的真實標準與標誌。小乘有諸法無我﹑無常﹑涅槃寂靜之三法印；大乘有一實相印。如來之法印，是佛法真諦的意思。唯了佛心，只以引導衆生覺悟自性（佛性）爲宗旨。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#455" id="473">〔五〕</a><span class="zhuanming">宋鼎</span>，生平不詳。<span class="zhuanming">唐</span><span class="zhuanming">宗密</span><span class="shuming">圓覺經大疏鈔</span>卷三之下<span class="shuming">神會七祖傳</span>記載，在<span class="zhuanming">天寶</span>四載（七四五年）兵部侍郎<span class="zhuanming">宋鼎</span>迎請<span class="zhuanming">神會</span>從<span class="zhuanming">南陽</span>到<span class="zhuanming">洛陽</span><span class="zhuanming">荷澤寺</span>。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#456" id="474">〔六〕</a>樹碑立影，據<span class="shuming">宋高僧傳</span>卷八<span class="shuming">慧能傳</span>，<span class="zhuanming">神會</span>被兵部侍郎<span class="zhuanming">宋鼎</span>迎入<span class="zhuanming">洛陽</span><span class="zhuanming">荷澤寺</span>後，在寺内設立<span class="zhuanming">慧能</span>真室（内有<span class="zhuanming">慧能</span>畫像，稱影堂，即靈堂），<span class="zhuanming">宋鼎</span>爲立碑。<span class="zhuanming">神會</span>又請人繪製六代祖師之像，太尉<span class="zhuanming">房琯</span>作<span class="shuming">六葉圖序</span>。<span class="zhuanming">宋</span><span class="zhuanming">趙明誠</span><span class="shuming">金石録</span>卷七載有<span class="zhuanming">宋鼎</span>撰<span class="shuming">唐曹溪大師碑</span>的目録。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#457" id="475">〔七〕</a>廻向，意爲轉向，有幾種含義，如<span class="shuming">大乘義章</span>卷九所説「廻己善法有所趨向，故名廻向」爲基本含義。這裏實指歸依，即將自己的身心歸向以<span class="zhuanming">慧能</span>﹑<span class="zhuanming">神會</span>爲代表的南宗。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#458" id="476">〔八〕</a><span class="zhuanming">江表</span>，泛指<span class="zhuanming">江</span>南。<span class="zhuanming">羯胡</span>，是指<span class="zhuanming">唐</span>叛將<span class="zhuanming">胡</span>族<span class="zhuanming">安禄山</span>﹑<span class="zhuanming">突厥</span>族<span class="zhuanming">史思明</span>。亂常，是反叛。<span class="zhuanming">神會</span>在<span class="zhuanming">洛陽</span>經常批評北宗，受到北宗的報復。據<span class="shuming">宋高僧傳</span><span class="shuming">神會傳</span>﹑<span class="shuming">圓覺經大疏鈔</span>卷三之下記載，<span class="zhuanming">天寶</span>十二載（七五二年），<span class="zhuanming">神會</span>的信徒御史<span class="zhuanming">盧奕</span>誣奏<span class="zhuanming">神會</span>聚衆陰謀作亂，被朝廷放逐到外地，經<span class="zhuanming">弋陽郡</span>﹑<span class="zhuanming">武當郡</span>﹑<span class="zhuanming">襄州</span>，最後到<span class="zhuanming">荆州</span><span class="zhuanming">開元寺</span>。就在這期間，<span class="zhuanming">天寶</span>十四載（七五五年）爆發「<span class="zhuanming">安</span><span class="zhuanming">史</span>之亂」。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#459" id="477">〔九〕</a>意爲有般若妙法的佑護，<span class="zhuanming">神會</span><span class="zhuanming">荷澤</span>法系後繼有人。傳燈，即傳法。燈能照暗，禪宗以師資傳承禪法，啓悟世人，如同傳燈。<span class="zhuanming">宋代</span>有禪宗史書<span class="shuming">景德傳燈録</span>。</span> </p><i class="pageTag" onclick="viewPic('ZSK00268-001-L00248','1381573',this);" style="cursor:pointer;"> <span class="song">P248</span></i><p> <span class="font12 zhu"><a class="zhuhao" href="#460" id="478">〔一○〕</a>僧臘，即法臘﹑戒臘，是指受具足戒之後的年歲，以每年夏安居結束（農曆七月十五日）爲僧臘結束之日，次日爲新歲開始。據此，<span class="zhuanming">神會</span>是在二十二歲受具足戒的，時間當爲<span class="zhuanming">中宗</span><span class="zhuanming">神龍</span>元年（七○五年）。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#461" id="479">〔一一〕</a><span class="zhuanming">乾元</span>元年，<span class="zhuanming">唐肅宗</span>年號，公元七五八年。<span class="zhuanming">荆府</span>，<span class="zhuanming">荆州府</span>治所在地<span class="zhuanming">江陵</span>（在今<span class="zhuanming">湖北</span>）。坐化，又謂坐脱，在打坐中去世。<span class="shuming">禪苑清規</span>卷七<span class="shuming">尊宿遷化</span>説：「如已坐化，置方丈中，香花供養，以遺誡偈頌貼牌上，挂靈筵左右，於尊宿中請法屬一人爲喪主……」</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#462" id="480">〔一二〕</a>廟堂，宗廟明堂之略，指朝廷。<span class="zhuanming">李公</span><span class="zhuanming">嗣虢王</span>，是<span class="zhuanming">李巨</span>。據<span class="shuming">舊唐書</span>卷六四<span class="shuming">李鳳傳</span>，<span class="zhuanming">李鳳</span>是<span class="zhuanming">唐高祖</span>第十五子，<span class="zhuanming">貞觀</span>十年（六三六年）封<span class="zhuanming">虢王</span>。他的嫡孫<span class="zhuanming">李邕</span>在<span class="zhuanming">唐中宗</span>時爲<span class="zhuanming">嗣虢王</span>，<span class="zhuanming">開元</span>十五年（七二七年）卒，其二子<span class="zhuanming">李巨</span>繼之爲<span class="zhuanming">嗣虢王</span>。據<span class="shuming">舊唐書</span>卷一一二<span class="shuming">李巨傳</span>並參考<span class="shuming">通鑒</span>卷二二○，在「<span class="zhuanming">安</span><span class="zhuanming">史</span>之亂」爆發後，<span class="zhuanming">李巨</span>任<span class="zhuanming">陳留</span><span class="zhuanming">譙郡</span>太守﹑<span class="zhuanming">河南</span>節度使，<span class="zhuanming">至德</span>二年（七五七年）爲太子少傅，在九月（此據<span class="shuming">通鑒</span>）<span class="zhuanming">唐</span>軍收復<span class="zhuanming">長安</span>後，任留守，兼御史大夫。<span class="zhuanming">唐</span>軍十月收復<span class="zhuanming">洛陽</span>。<span class="zhuanming">乾元</span>元年（七五八年）<span class="zhuanming">李巨</span>「加太子少師，兼<span class="zhuanming">河南</span>尹，充<span class="zhuanming">東京</span>留守，判尚書省事，充東畿採訪等使」。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#463" id="481">〔一三〕</a>施主，也稱檀越，一般指向寺僧施捨錢財的在家信徒。<span class="zhuanming">高輔成</span>，在<span class="shuming">新</span><span class="shuming">舊唐書</span>中無傳，但見於<span class="zhuanming">唐</span>將<span class="zhuanming">鐵勒</span>族人<span class="zhuanming">僕固懷恩</span>的傳中，在平定<span class="zhuanming">安</span><span class="zhuanming">史</span>叛軍和收復<span class="zhuanming">洛陽</span>等地的戰爭中立有大功，收復<span class="zhuanming">洛陽</span>時爲<span class="zhuanming">北庭</span>朔方兵馬使，翌年升太子少傅﹑兼御史中丞，充<span class="zhuanming">河北</span>副元帥都知兵馬使。（詳見<span class="shuming">舊唐書</span>卷一二一﹑<span class="shuming">新唐書</span>卷二二四上）至於<span class="zhuanming">趙令珍</span>，生平不詳。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#464" id="482">〔一四〕</a>僧人在坐禪﹑誦經困乏之時，在特定安靜場所來回走動，稱爲經行。經行源自<span class="zhuanming">印度</span>﹑<span class="zhuanming">西域</span>，有益健康。（<span class="zhuanming">唐</span><span class="zhuanming">義淨</span><span class="shuming">南海寄歸内法傳</span>卷三）宴，有默﹑安二義，宴息，即休息。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#465" id="483">〔一五〕</a>天闕，帝王所居之處，亦指朝廷。<span class="zhuanming">東都</span>皇宫在<span class="zhuanming">龍門</span>之北。</span> </p><i class="pageTag" onclick="viewPic('ZSK00268-001-L00249','1381573',this);" style="cursor:pointer;"> <span class="song">P249</span></i><p> <span class="font12 zhu"><a class="zhuhao" href="#466" id="484">〔一六〕</a>此塔安葬<span class="zhuanming">神會</span>的遺骨（骨灰），故稱身塔。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#467" id="485">〔一七〕</a>劫石，是佛教用來表示難以計算的久遠時間的概念。劫，音譯劫波，意爲大時；劫石是用以比喻劫的時間久遠的。據<span class="zhuanming">唐</span><span class="zhuanming">道宣</span><span class="shuming">釋迦氏譜</span>序，如果有一塊方四十里的磐石，有位「長壽天」（佛教所説天界的生命體）每三年用輕衣拂一下，「石雖磨盡，劫時未盡」。此也稱爲磐石劫（再可參考<span class="shuming">義楚六帖</span>卷十七）。休，在此當美善講。劫石永休，意爲七世相傳的禪法將長傳不衰。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#468" id="486">〔一八〕</a><span class="zhuanming">永泰</span>元年，是<span class="zhuanming">唐代宗</span>的年號，歲次乙巳，公元七六五年。按干支計算，當年十一月爲戊子，十五日爲壬申。</span> </p></div></div></div>
</>
神會的禪法
<div class="wlghyzd_wzb_18"><div id="FCdiv1156531" key="1156531"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=494501">神會和尚禪話録</a> &gt; 附編 &gt; 神會的禪法 </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="FCdiv1156532" key="1156532"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00268-001-L00152','494541',this);" style="cursor:pointer;"> <span class="song">P152</span></i><p class="font18" id="ZSK00268-001-BT0000099"><b>一</b></p><p> <span>疏有「寂知指體，無念爲宗」者，即第七家也。是南宗第七祖<span class="zhuanming">荷澤大師</span>所傳。謂萬法既空，心體本寂，寂即法身，即寂而知，知即真智，亦名菩提湼槃，廣如<span class="shuming">懸談</span>以法性教對破相教五對義中所辨。此是一切衆生本源清淨心也，是自然本有之法。言「無念爲宗」者，既悟此法本寂本知，理須稱本用心，不可遂起妄念，但無妄念，即是修行。故此一門，宗於「無念」。</span> </p><p> <span>（<span class="zhuanming">唐</span><span class="zhuanming">宗密</span><span class="shuming">圓覺經大疏鈔</span>卷三之下，載<span class="shuming">續藏經</span>第一編第十五套第一册）</span> </p></div></div></div>
</>
四
<div class="wlghyzd_wzb_18"><div id="FCdiv1156534" key="1156534"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=494501">神會和尚禪話録</a> &gt; 附編 &gt; 神會的禪法 &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="FCdiv1156535" key="1156535"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00268-001-L00154','494544',this);" style="cursor:pointer;"> <span class="song">P154</span></i><p class="font18" id="ZSK00268-001-BT0000102"><b>四</b></p><p> <span><span class="zhuanming">荷澤</span>宗者，尤難言述。是<span class="zhuanming">釋迦</span>降世，<span class="zhuanming">達摩</span>遠來之本意也。將前望此，此乃迥異於前；將此攝前，前即全同於此，故難言也。今强言之，謂諸法如夢，諸聖同説，故妄念本寂，塵境本空。空寂之心，靈知不昧，即此空寂寂知，是前<span class="zhuanming">達摩</span>所傳空寂心也。任迷任悟，心本自知，不藉緣生，不因境起。迷時煩惱亦知，知非煩惱；悟時神變亦知，知非神變。然知之一字，衆妙之源。由迷此知，即起我相，計我我所，愛惡自生。隨愛惡心，即爲善惡，善惡之報，受六道形，世世生生，循環不絶。若得善友開示，頓悟空寂之知，知且無念無形，誰爲我相人相。覺諸相空，真心無念，念起即覺，覺之即無。修行妙門，唯在此也。故雖備修萬行，唯以無念爲宗。但得無念之心，則愛惡自然淡薄，悲智自然增明，罪業自然斷除，功行自然精進。於解則見諸相非相，於行則名無修之修。煩惱盡時，生死即絶，生滅滅已，寂照現前，應用無窮，名之爲佛。</span> </p><p> <span>（<span class="zhuanming">唐</span><span class="zhuanming">宗密</span><span class="shuming">中華傳心地禪門師資承襲圖</span>，載<span class="shuming">續藏經</span>第一編第十五套第一册。）</span> </p></div></div></div>
</>
三
<div class="wlghyzd_wzb_18"><div id="FCdiv1156537" key="1156537"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=494501">神會和尚禪話録</a> &gt; 附編 &gt; 神會的禪法 &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="FCdiv1156538" key="1156538"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00268-001-L00153','494543',this);" style="cursor:pointer;"> <span class="song">P153</span></i><p class="font18" id="ZSK00268-001-BT0000101"><b>三</b></p><p> <span><span class="zhuanming">荷澤</span>宗者，全是<span class="zhuanming">曹溪</span>之法，無别教旨。爲對<span class="zhuanming">洪州</span>傍出故，復標其宗號。承禀之由，已如上説。然<span class="zhuanming">能和尚</span>滅度後，北宗漸教大行，</span> <span class="font12 xiao">亦如上叙。</span> <span>因成頓門弘傳之障。<span class="zhuanming">曹谿</span>傳授碑文已被磨换故，二十年中宗教沉隱。</span> <span class="font12 zhu">大師遭百種艱難等事，皆如先所呈略傳，廣在本傳，他日具呈。</span> <span><span class="zhuanming">天寳</span>初，<span class="zhuanming">荷澤</span>入<span class="zhuanming">洛</span>，大播斯門，方顯<span class="zhuanming">秀</span>門下師承是傍，法門是漸。既二宗雙行，時人欲揀其異故，標南北之名，自此而始。問：「既<span class="zhuanming">荷澤</span>爲第七祖，何不立第八，乃至九十？後既不立，何妨據傳衣爲憑，但止第六？」答：「若據真諦，本絶名數，一猶不存，何言六七？今約俗諦，師資相傳，順世之法，有其所表。如國立七廟，七月而葬，喪服七代，福資七祖，</span> <span class="font12 zhu">道<span class="zhuanming">釋</span><i class="pageTag" onclick="viewPic('ZSK00268-001-L00154','494543',this);" style="cursor:pointer;"> <span class="song">P154</span></i>皆同。</span> <span>經説七佛，持念遍數，壇場物色，作法方便，禮佛遶佛，請僧之限，皆止於七。過則二七，乃至七七，不止於六，不至八九。今傳受儀式，順世生信，何所疑焉？故<span class="zhuanming">德宗皇帝</span><span class="zhuanming">貞元</span>十二年勅皇太子集諸禪師，楷定禪門宗旨，搜求傳法傍正。遂有勅下，立<span class="zhuanming">荷澤</span>大師爲第七祖，内<span class="zhuanming">神龍寺</span>，見有銘記。又御製七代祖師讚文，見行於世。</span> </p><p> <span>（<span class="zhuanming">唐</span><span class="zhuanming">宗密</span><span class="shuming">中華傳心地禪門師資承襲圖</span>，載<span class="shuming">續藏經</span>第一編第十五套第一册。）</span> </p></div></div></div>
</>
二
<div class="wlghyzd_wzb_18"><div id="FCdiv1156540" key="1156540"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=494501">神會和尚禪話録</a> &gt; 附編 &gt; 神會的禪法 &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="FCdiv1156541" key="1156541"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00268-001-L00152','494542',this);" style="cursor:pointer;"> <span class="song">P152</span></i><p class="font18" id="ZSK00268-001-BT0000100"><b>二</b></p><p> <span>直顯心性宗者，説一切諸法若有若空，皆唯真性。真性無相無爲，體非一切，謂非凡非聖，非因非果，非善非惡等。然即體之用而能造作種種，謂能凡能聖，現色現相等。於中指示心性，復有二類：</span> </p><p> <span>一云，即今能語言，動作，貪瞋，慈忍，造善惡，受苦樂等，即汝佛性。即此本來是佛，除此無别佛也。了此天真自然，故不可起心修道。道即是心，不可將心還修於心。惡亦是心，不可將心還斷於心。不斷不修，任運自在，方名解脱。性如虚空，不增不減，何假添補？但隨時隨處息業養神，聖胎增長顯<i class="pageTag" onclick="viewPic('ZSK00268-001-L00153','494542',this);" style="cursor:pointer;"> <span class="song">P153</span></i>發，自然神妙，此即是爲真悟，真修，真證也。</span> </p><p> <span>二云，諸法如夢，諸聖同説，故妄念本寂，塵境本空，空寂之心，靈知不昧。即此空寂之知，是汝真性。任迷任悟，心本自知，不藉緣生，不因境起。知之一字，衆妙之門。由無始迷之故，妄執身心爲我，起貪瞋等念。若得善友開示，頓悟空寂之知，知且無念無形，誰爲我相人相？覺諸相空，心自無念，念起即覺，覺之即無，修行妙門，唯在此也。故雖備修萬行，唯以無念爲宗。但得無念知見，則愛惡自然淡泊，悲智自然增明，罪業自然斷除，功行自然增進。既了諸相非相，自然無修之修，煩惱盡時，生死即絶。生滅滅已，寂照現前，應用無窮，名之爲佛。然此兩家，皆會相歸性，故同一宗。</span> </p><p> <span>（<span class="zhuanming">唐</span><span class="zhuanming">宗密</span><span class="shuming">禪源諸詮集都序</span>卷上之二，載<span class="shuming">大正藏</span>第四十八卷。）</span> </p></div></div></div>
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一
<div class="wlghyzd_wzb_18"><div id="FCdiv1156543" key="1156543"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=494501">神會和尚禪話録</a> &gt; 附編 &gt; 神會的禪法 &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="FCdiv1156532" key="1156532"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00268-001-L00152','494541',this);" style="cursor:pointer;"> <span class="song">P152</span></i><p class="font18" id="ZSK00268-001-BT0000099"><b>一</b></p><p> <span>疏有「寂知指體，無念爲宗」者，即第七家也。是南宗第七祖<span class="zhuanming">荷澤大師</span>所傳。謂萬法既空，心體本寂，寂即法身，即寂而知，知即真智，亦名菩提湼槃，廣如<span class="shuming">懸談</span>以法性教對破相教五對義中所辨。此是一切衆生本源清淨心也，是自然本有之法。言「無念爲宗」者，既悟此法本寂本知，理須稱本用心，不可遂起妄念，但無妄念，即是修行。故此一門，宗於「無念」。</span> </p><p> <span>（<span class="zhuanming">唐</span><span class="zhuanming">宗密</span><span class="shuming">圓覺經大疏鈔</span>卷三之下，載<span class="shuming">續藏經</span>第一編第十五套第一册）</span> </p></div></div></div>
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