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大正藏第 48 册 No. 2019A 真心直说 No. 2019A 真心直说序 或曰。祖师妙道可得知乎。曰古不云乎。道不属知。不属不知。知是妄想。不知是无计。若真达不疑之地。犹如太虚宽廓。岂可强是非耶。或曰。然则诸祖出世无益群生耶。曰佛祖出头无法与人。只要众生自见本性。华严云。知一切法即心自性。成就慧身不由他悟。是故佛祖不令人泥著文字。只要休歇见自本心。所以德山入门便棒。临济入门便喝。已是探头太过。何更立语言哉。或曰。昔闻马鸣造起。信。六祖演坛经。黄梅传般若。皆是渐次为人岂独无方便于法可乎。曰妙高顶上从来不许商量。第二峰头诸祖略容话会。或曰。敢祈第二峰头略垂方便耶。曰然哉是言也。奈何大道玄旷非有非无。真心幽微绝思绝议。故不得其门而入者。虽检五千之藏教。不以为多洞晓真心者。但出一言之拟比。早是剩法矣。今不惜眉毛。谨书数章。发明真心。以为入道之基渐也。是为序。 重刻真心直说序 夫真心直说者。佛佛授手祖祖相传。更无别法也。心者人人之本源。诸佛之觉性。一切万法尽在一心之内。八万四千法门从此而出。悟此心者。凡圣交参。迷此心者。生死无际。心随事转。事随理彰。事理 现代汉语译本 真心直说序 有人问：‘祖师的精妙道理可以得知吗？’ 回答说：‘古人不是说过吗？道不属于知，也不属于不知。知是妄想，不知是无计可施。如果真正到达毫不怀疑的境地，就好像太虚空旷，怎么可以强行分辨是非呢？’ 有人问：‘既然这样，那么历代祖师出世，对众生没有益处吗？’ 回答说：‘佛祖出世，没有固定的方法可以传授给别人，只要众生自己见到本性。《华严经》说：知道一切法就是心的自性，成就智慧之身，不由他人开悟。’ ‘因此，佛祖不让人执着于文字，只要停止妄想，见到自己的本心。所以德山入门就棒打，临济入门就棒喝，已经探头探脑太过分了，哪里还需要再立语言文字呢？’ 有人问：‘过去听说马鸣菩萨造《起信论》，六祖惠能演说《坛经》，黄梅五祖传授般若，都是逐渐引导人入门，难道就没有方便之法吗？’ 回答说：‘妙高峰顶上从来不允许商量，第二高峰头诸位祖师稍微容许谈论。’ 有人问：‘敢请在第二高峰头稍微施舍一些方便之法吗？’ 回答说：‘说得好啊，这话有道理。无奈大道玄妙空旷，非有非无；真心幽深微妙，超越思虑言议。所以不得其门而入的人，即使翻遍五千卷藏经，也不觉得多；真正洞晓真心的人，只要说出一句比拟的话，就已经是多余的了。现在我不吝惜眉毛，谨慎地写下几章，阐明真心，作为入道的根基和渐进的阶梯。这就是序。’ 重刻真心直说序 真心直说，是历代诸佛亲手传授，祖祖相传的，没有其他特别的法门。心，是每个人的本源，是诸佛的觉悟之性，一切万法都包含在这一颗心之内，八万四千法门都从此而出。悟到这颗心的人，凡夫和圣人相互交融；迷惑这颗心的人，生死轮回没有尽头。心随着事物而转变，事物随着道理而彰显，事和理
English
English version Preface to 'Direct Talk on True Mind' Someone asked: 'Can the wonderful teachings of the Patriarchs be known?' I replied: 'Did the ancients not say: The Tao does not belong to knowing, nor does it belong to not knowing. Knowing is delusion, not knowing is helplessness. If one truly reaches a state of unwavering certainty, it is like the vastness of empty space. How can one forcibly distinguish between right and wrong?' Someone asked: 'If that is so, then is the appearance of the Patriarchs in the world of no benefit to sentient beings?' I replied: 'When Buddhas and Patriarchs appear, there is no fixed method to give to others. It is only necessary for sentient beings to see their own inherent nature. The Avatamsaka Sutra (Huayan Jing) says: Knowing all dharmas is the self-nature of the mind, achieving the wisdom body without relying on others' enlightenment.' 'Therefore, Buddhas and Patriarchs do not want people to become attached to words. They only want them to cease their thoughts and see their own original mind. That is why Deshan (Tok-san) would strike with a staff upon entering, and Linji (Rinzai) would shout upon entering. This is already too much probing. Why establish language further?' Someone asked: 'In the past, I heard that Asvaghosa (Maming) composed the Awakening of Faith (Qixin Lun), the Sixth Patriarch Huineng (Hui-neng) expounded the Platform Sutra (Tan Jing), and the Fifth Patriarch of Huangmei (Huang-mei) transmitted Prajna. All of these were gradual methods for guiding people. Is there truly no expedient means for the Dharma?' I replied: 'On the summit of Mount Miaogao (Myo-ko), discussion is never permitted. On the second peak, the Patriarchs slightly allow conversation.' Someone asked: 'May I dare to request that you bestow some expedient means from the second peak?' I replied: 'Well said, those are wise words. But the Great Tao is profound and vast, neither existent nor nonexistent; the True Mind is deep and subtle, beyond thought and discussion. Therefore, those who cannot find the gate to enter, even if they examine the five thousand volumes of the Tripitaka, will not find it excessive; those who truly understand the True Mind, even if they utter a single word of comparison, it is already superfluous. Now, I do not begrudge my eyebrows and carefully write down several chapters to elucidate the True Mind, as a foundation and gradual step for entering the Tao. This is the preface.' Preface to the Re-engraved 'Direct Talk on True Mind' The 'Direct Talk on True Mind' is personally transmitted by Buddhas and passed down from Patriarch to Patriarch. There is no other special Dharma. The mind is the original source of every person, the awakened nature of all Buddhas. All myriad dharmas are contained within this one mind, and the eighty-four thousand Dharma gates arise from it. Those who awaken to this mind, the ordinary and the holy intermingle; those who are deluded about this mind, the cycle of birth and death is endless. The mind changes with circumstances, and circumstances are revealed through principle. Circumstances and principle --------------------------------------------------------------------------------
Chinese
融和。名直说者矣。今比丘净林。宿生庆幸。得遇斯文。发心重新刊梓流通。命予为序以冠篇首。予才陋语拙学问之浅。无足以发明其深奥。略序直说真心。以塞其请耳。旹 成化己丑年五月端阳日后学文定序 真心直说 真心正信 华严云。信为道源功德母。长养一切诸善根。又唯识云。信如水清珠。能清浊水故。是知万善发生信为前导。故佛经首立如是我闻。生信之所谓也。或曰。祖门之信与教门信有何异耶。曰多种不同。教门令人天信于因果。有爱福乐者。信十善为妙因。人天为乐果。有乐空寂者。信生灭因缘为正因。苦集灭道为圣果。有乐佛果者。信三劫六度为大因。菩提涅槃为正果。祖门正信非同前也。不信一切有为因果。只要信自己本来是佛。天真自性人人具足。涅槃妙体个个圆成。不假他求从来自备。三祖云。圆同太虚无欠无余。良由取舍所以不如。志公云。有相身中无相身。无明路上无生路。永嘉云。无明实性即佛性。幻化空身即法身。故知众生本来是佛。既生正信须要解滋。永明云。信而不解增长无明。解而不信增长邪见故。知信解相兼得入道疾。或曰。初发信心未能入道有利益不。曰起信论云。若人闻是法已不生怯弱。当知是人定绍佛种。必为诸佛之所授记。假使有人 现代汉语译本：融和，这就是‘直说’的含义。现在比丘净林，宿世庆幸，能够遇到这部经典，发心重新刊印流通，命我为之作序，放在篇首。我才疏学浅，言语笨拙，学问也很浅薄，没有能力阐明其中的深奥之处。只能略微叙述‘直说真心’，以应付他的请求。时在 成化己丑年五月端午节后，后学文定序。 真心直说 真心正信 《华严经》说：‘信为道的根源，功德的母亲，生长一切善根。’《唯识论》说：‘信如清澈的水珠，能够净化浑浊的水。’由此可知，万善的发生，以信为先导。所以佛经开头立‘如是我闻’，就是为了生信。或者有人问：‘祖门的信和教门的信有什么不同呢？’回答说：‘多种不同。教门使人相信因果，喜爱福乐的人，相信十善是妙因，人天是乐果；喜爱空寂的人，相信生灭因缘是正因，苦集灭道是圣果；喜爱佛果的人，相信三劫六度是大因，菩提涅槃是正果。’祖门的正信与前面所说的不同。不相信一切有为的因果，只要相信自己本来是佛，天真自性人人具足，涅槃妙体个个圆成，不假外求，本来就具备。三祖说：‘圆满如同太虚，没有欠缺也没有剩余，就是因为取舍，所以不如。’志公说：‘有相身中无相身，无明路上无生路。’永嘉说：‘无明实性即佛性，幻化空身即法身。’所以知道众生本来是佛。既然生起正信，就要加以理解滋养。永明说：‘信而不解，增长无明；解而不信，增长邪见。’所以知道信解相兼，得入道迅速。或者有人问：‘初发信心未能入道，有利益吗？’回答说：‘《起信论》说：如果有人听闻此法后不生怯弱，应当知道这个人必定继承佛种，必定为诸佛所授记。’假使有人
English
English version: ‘Rong He’ (融和), that is the meaning of ‘Directly Speaking’ (直说). Now, Bhiksu Jinglin (净林), fortunate from past lives, has encountered this scripture and resolved to reprint and circulate it. He has asked me to write a preface to place at the beginning. I am of meager talent and clumsy speech, and my learning is shallow, without the ability to elucidate its profound meaning. I can only briefly narrate ‘Directly Speaking the True Mind’ (直说真心) to fulfill his request. At the time of The year of Ji Chou (己丑) in the Chenghua (成化) reign, after the Dragon Boat Festival (端阳日) in the fifth month, written by the student Wending (文定). Directly Speaking the True Mind (真心直说) True Faith (真心正信) The *Avatamsaka Sutra* (*华严经*) says: ‘Faith is the source of the Path and the mother of merit, nurturing all good roots.’ The *Vijnaptimatrata-siddhi Sastra* (*唯识论*) says: ‘Faith is like a clear water bead, able to purify turbid water.’ From this, it is known that the arising of all good is led by faith. Therefore, the Buddhist scriptures begin with ‘Thus have I heard’ (如是我闻), which is for the purpose of generating faith. Someone might ask: ‘What is the difference between the faith of the Chan school (祖门) and the faith of the doctrinal schools (教门)?’ The answer is: ‘There are many differences. The doctrinal schools cause people to believe in cause and effect. Those who love blessings and happiness believe that the ten good deeds are the wonderful cause, and the heavens and human realms are the happy result. Those who love emptiness and tranquility believe that the causes and conditions of arising and ceasing are the correct cause, and the Four Noble Truths (苦集灭道) are the holy result. Those who love the Buddha-fruit believe that the three *kalpas* (劫) and six *paramitas* (度) are the great cause, and *bodhi* (菩提, enlightenment) and *nirvana* (涅槃, liberation) are the correct result.’ The true faith of the Chan school is different from what was said before. It does not believe in all conditioned causes and effects, but only believes that one is originally a Buddha, that the natural true nature is fully possessed by everyone, and that the wonderful body of *nirvana* is perfectly complete in each individual. It does not rely on external seeking, but is inherently complete. The Third Patriarch (三祖) said: ‘Perfectly round like the great void, without lack or excess; it is precisely because of taking and rejecting that it is not as it should be.’ Zhi Gong (志公) said: ‘Within the form-body is the formless body; on the path of ignorance is the path of no-birth.’ Yongjia (永嘉) said: ‘The real nature of ignorance is the Buddha-nature; the illusory empty body is the *Dharma*-body.’ Therefore, know that sentient beings are originally Buddhas. Since true faith has arisen, it must be understood and nourished. Yongming (永明) said: ‘Faith without understanding increases ignorance; understanding without faith increases wrong views.’ Therefore, know that faith and understanding combined lead to rapid entry into the Path. Someone might ask: ‘Is there benefit in initially generating faith but not yet entering the Path?’ The answer is: ‘The *Awakening of Faith Sastra* (*起信论*) says: If a person hears this *Dharma* and does not become timid, know that this person will surely inherit the Buddha-seed and will surely be predicted by all the Buddhas.’ Suppose there is someone --------------------------------------------------------------------------------
Chinese
能化三千大千世界满中众生令行十善。不如有人于一念顷正思惟此法。过前功德不可为喻。又般若经云。乃至一念生净信者。如来悉知悉见。是诸众生得如是无量福德。是知欲行千里初步要正。初步若错千里俱错。入无为国初信要正。初信既失万善俱退。故祖师云。毫厘有差天地悬隔。是此理也。 真心异名 或曰。已生正信。未知何名真心。曰离妄名真。灵鉴曰心。楞严经中发明此心。或曰。但名真心别有异号耶。曰佛教祖教立名不同。且佛教者菩萨戒呼为心地。发生万善故。般若经唤作菩提。与觉为体故。华严经立为法界。交彻融摄故。金刚经号为如来。无所从来故。般若经呼为涅槃。众圣所归故。金光明号曰如如。真常不变故。净名经号曰法身。报化依止故。起信论名曰真如。不生不灭故。涅槃经呼为佛性。三身本体故。圆觉中名曰总持。流出功德故。胜鬘经号曰如来藏。隐覆含摄故。了义经名为圆觉。破暗独照故。由是寿禅师唯心诀云。一法千名应缘立号。备在众经不能具引。或曰。佛教已知。祖教何如。曰祖师门下杜绝名言。名不立何更多名。应感随机其名亦众。有时呼为自己。众生本性故。有时名为正眼。鉴诸有相故。有时号曰妙心。虚灵寂照故。有时名曰主人翁。从来荷负故。有时呼为无 现代汉语译本： 如果有人能使三千大千世界中所有的众生都奉行十善（不杀生、不偷盗、不邪淫、不妄语、不两舌、不恶口、不绮语、不贪欲、不嗔恚、不邪见），还不如有人在一念之间正确地思惟此法（般若智慧）。后者所获得的功德，是前者所不能比拟的。《般若经》中说，乃至一念之间生起清净的信心，如来（Tathagata）完全知晓、完全看见。这些众生能够获得如此无量的福德。由此可知，想要行走千里，最初的一步必须端正。如果最初的一步就错了，那么即使行走千里也会全部错误。想要进入无为的境界，最初的信心必须端正。如果最初的信心丧失了，那么所有的善行都会退失。所以祖师说，‘毫厘之差，天地悬隔’，就是这个道理。 真心异名 有人问：‘已经生起了正信，但不知道什么叫做真心。’回答说：‘远离虚妄就叫做真，灵妙的觉照就叫做心。《楞严经》中阐明了这个心。’又问：‘只是叫做真心，还有其他的名称吗？’回答说：‘佛教和祖教所立的名称不同。且说佛教，菩萨戒称它为心地，因为能生发万善。般若经称它为菩提（Bodhi），因为以觉悟为本体。华严经立名为法界（Dharmadhatu），因为交相涉入、融摄。金刚经号为如来（Tathagata），因为无所从来。般若经称它为涅槃（Nirvana），因为是众圣所归之处。金光明经号为如如（Tathata），因为真实恒常、不变。净名经号为法身（Dharmakaya），因为报身和化身依止于它。起信论名曰真如（Bhutatathata），因为不生不灭。涅槃经称它为佛性（Buddha-nature），因为是三身的本体。圆觉经中名曰总持（Dharani），因为能流出功德。胜鬘经号曰如来藏（Tathagatagarbha），因为隐覆含摄。了义经名为圆觉（Perfect Enlightenment），因为能破除黑暗、独自照耀。’因此寿禅师在《唯心诀》中说：‘一法千名，应缘立号，都记载在各种经典中，不能全部引用。’有人问：‘佛教的已经知道了，祖教的又如何呢？’回答说：‘祖师门下杜绝名言，名都不立，哪里还有更多的名称呢？应感随机，它的名称也很多。有时称它为自己，因为是众生的本性。有时名为正眼，因为能鉴别诸有相。有时号曰妙心，因为虚灵寂照。有时名曰主人翁，因为从来荷担重负。有时称它为无。’