---
title: "宗範 · 禪源"
description: "宗範由清代居士錢伊庵編緝於嘉慶年間，是中國佛教的重要論著。該書系統性整理並闡釋了禪宗、淨土宗和天台宗的核心教義，尤其注重性相融通與禪淨雙修的思想。內容結構嚴謹，分卷論述心性、修行與證果，並大量引用歷代祖師語錄作為權威依據。此書反映了清代佛教內部宗派融合的趨勢，對後世居士佛教及民間修行產生了深遠影響，被視為研究明清佛教思想匯通的重要文獻。"
url: "https://rushiwowen.co/en/r/cmcwo80wx0qqzjs0437699wg1"
---

### 禪源

> Chan Source

燈錄始七佛偈，本師傳則略採諸經公案，次列二十八祖授受因緣，遡述源流，體裁應爾。今則不遑徧敘，獨指佛生不二，別傳妙心為禪源。此宗旨豎義於達摩，流衍於諸祖。觀初祖、接可祖、梁武、楊衒之諸人，均以言句顯示，乃謂之不立文字，教外別傳者，良以學人滯於經教，卒未能印合妙心，立地成佛，故乘時而來，提唱頓宗，斯禪之源也。妙心者何？蠢動含靈，皆有佛性，而無始沈淪苦海者，不悟此心當體是佛，背覺合塵，故全圓覺而成無明，迷而不返。然雖萬劫輪迴，而不動之天真佛性，從無遷變。別記載初祖，祇教可祖外息諸緣，內心無喘，心如牆壁，可以入道。二祖種種說心性道理，祖總遮其非，不為說無念心體。可祖忽曰：我已息諸緣。祖曰：莫不成斷滅否？可曰：不成斷滅，了了常知，故言之不可及。祖曰：此是諸佛所傳心體。蓋息緣則外境相空，無喘則內尋伺絕，如牆壁則心行處滅，言不及則言語道斷，了知而無念則寂照同時。心境不二，迷悟不二，生佛不二，其恰好處，心亦不可得，妙亦不可得，連不二兩字亦不可得，不可得亦不可得，非心非不心，非妙非不妙，放尿屙矢，嬉笑怒罵，莫非妙心體現。今姑立以妙心之名，而為達摩禪宗之源也。須知安心者安此，究心者究此，悟心者悟此，調心者調此，入聖者入此，利人者利此。乃至諸祖之顯喻機用，綱宗示辯，并圓頓諸經論，皆不離此心別有所指也。在初祖證心之楞伽經，則謂之自覺境界，自覺聖智。自覺則靈光獨耀，迥脫根塵。常寂而照，故名為自覺智。常照而寂，故名為自覺境。其餘如來藏自心現，不生不滅真識，均可一一消歸。故初祖引證心宗。可祖凡說法竟，每曰，此經四傳後，變成名相。悲哉。馬祖引楞伽云，佛語心為宗，無門為法門，三界惟心一法之所印。初祖旁出之慧滿師，常齎楞伽以為心要，如說而行。極知悟心之後，必須消識功熏。乃今之禪客，微特不依經說而行，且不知楞伽所說為何語，亦不知初祖何以獨引此經以證心，置之不論不議之列，可歎也。祇緣此經辭義古奧，數傳後幾致絕響。三祖信心銘中，標此妙心為玄旨，真如法界等名以顯之。四祖則令人念摩訶般若。五祖則兼令人誦金剛般若經。六祖聞客誦經，至應無所住而生其心，遂得開了。五祖復徵其初悟，祖言下大徹，啟曰，一切萬法，不離自性。何期自性，本自清淨，本不生滅，本自具足，本無動搖。何期自性，能生萬法。迨後開堂說法，第一會便演摩訶般若波羅蜜法曰，此須心行，不在口念。口念心行，心口相應。本性是佛，離性無別佛。摩訶是大心，量大如空，無有邊畔，方圓大小，青黃嗔喜，是非善惡。世人妙性本空，無有一法可得，然莫著空。有人空心靜坐，百無所思，自稱為大，即著無記空。此一輩人，不可與語。善知識，世界虗空，能含依正萬像，性空亦如是。自性能含萬法，是大萬法。在諸人性中，若一切善惡盡，不取不捨，亦不染著，心如虗空，故曰摩訶。用即了了分明，應用便知一切。一切即一，一即一切，去來自由，心體無滯，即是一切般若智。皆從自性生，不從外入，名為真性自用。一真一切真，口雖說空，不修此行，似人妄稱國王，終不可得。般若者，唐言智慧也。一切時處，念念不愚，常行智慧，即般若行。一念愚即般若絕，一念智即般若生。世人口說般若，不識真空，般若無形相，智慧心即是。若作如是解，即名般若智。波羅密，唐言到彼岸，解義離生滅。著境生滅起，名此岸；離境無生滅，名彼岸。悟此法者，即般若法；修此行者，是般若行。不修即凡，一念修行，自身等佛，凡夫即佛，煩惱即菩提。前念迷即凡，後念悟即佛；前念著境即煩惱，後念離境即菩提。摩訶般若波羅密，最尊最上最第一，無住無往亦無來，三世諸佛從中出。當用大智慧，打破五蘊煩惱塵勞，如此修行，定成佛道，變三毒為戒定慧。我此法門，從一般若生八萬四千智慧，以人有八萬四千塵勞。若無塵勞，智慧常現，不離自性。悟此法者，即是無念、無憶、無著，不起誑妄。用自真如性，以智慧觀照，於一切法不取不捨，即是見性成佛。若欲入甚深法界及般若三昧者，須修般若行，持般若金剛經，即得見性。當知此經功德無量，經中讚歎，莫能具說。此法門為最上乘大智上根人說。須知本性自有般若智，自用智慧常觀照故，煩惱塵勞常不能染，即是見性。善知識！內外不住，去來自由，能除執心，通達無礙，能修此行，與般若經更無差別。不悟本性，即佛是眾生；一念悟時，眾生是佛。故知萬法盡在自心，何不從自心中頓見真如？我於忍和尚處，一聞便悟，頓見本性，將此教法流行，令學道者頓悟，各自觀心見性。若自不悟，須覓大善知識，直示正路。若起正真觀照，一剎那妄念俱滅，識自本性，一悟即至佛地。善知識！智慧觀照，內外明徹，識自本心。若識本心，即本解脫，即是般若三昧，般若三昧即是無念。若見一切法，心不染者，是為無念。用即徧一切處，亦不著一切處，但淨本心，使六識出六門，於六塵無染，來去自由，通用無滯，即是般若三昧自在解脫，名無念行。若百不思，常令念絕，即是法縛邊見。悟無念法者，萬法盡通，見諸佛境界，至佛地。得此頓法，終身不退者，定入聖位。然須傳授，不得匿其正法。是知摩訶般若，便是初祖的傳妙心。且知六祖所受，五祖心印，盡在此篇發揮，罄盡無遺。苟能細心體會，則摩訶般若一句即是絕好話頭，悟後熏修精密便是絕好調習功夫，又何必另覓話頭、別起爐竈耶？然此總在行人之便宜矣。又六祖最後開示提唱般若經中一相三昧、一行三昧，若悟一切處不住相，於彼相中不生憎愛取捨、不念利益成壞等事，安閑恬靜、虗融淡泊，名一相三昧。若一切時行住坐臥純一直心，不動道場、真成淨土，名一行三昧。人具二三昧，依吾行者決獲菩提證妙果。此二三昧出文殊問般若經，正是摩訶般若妙心體相，正是諸佛所傳無念而常知心體，正是楞伽經自覺境界、自覺聖智，名異而體同也。圭峰禪源詮曰：若頓悟自心本來清淨、元無煩惱，無漏智性本自具足，此心即佛畢竟無異，依此修者是最上乘禪，亦名一行三昧，是一切三昧根本。若能念念修習，自然漸得百千三昧，達摩門下相傳者是此禪也。法運沿流，泯相歸性，故總以般若印心。六祖而後，雖立有五家之綱宗、千七百則之葛藤，或平實商量、或機鋒相見，乃至盡未來際拈頌代別徵判。上堂小參秉拂，普說千岐萬派，更無越乎摩訶般若一相三昧之一源矣。源乎源乎，千山勢到嶽邊止，萬派聲歸海上消，謂之教外別傳也可，謂之離教無禪也可，謂之不立文字也可，謂之無離文字而說解脫也亦可。

> The Record of the Lamp begins with the verses of the Seven Buddhas. For our own teacher, we briefly select cases from various sutras, followed by the transmission lineage of the twenty-eight patriarchs. Tracing the source in this way is simply the required format for this type of text. Now, I will not go through all the details one by one. Instead, I will point directly to the fundamental identity of Buddha and sentient beings, and specifically designate the wonderful mind transmitted outside the doctrine as the source of Chan. This essential teaching was established by Bodhidharma and flowed through all the patriarchs. Consider the First Patriarch instructing the Second Patriarch, or his encounters with Emperor Wu of Liang and Yang Xuanzhi. In each case, the teaching was expressed through words and phrases. So why is it called a "separate transmission outside the teachings, not established on words and letters"? It is because students became stuck in the scriptures and were ultimately unable to perfectly accord with the wonderful mind and attain Buddhahood on the spot. Therefore, Bodhidharma came precisely when the time was right, advocating this sudden teaching. This is the source of Chan. What is this wonderful mind? All living beings, even the most humble creatures, possess the Buddha-nature. Yet, beings have been sinking in the ocean of suffering since time without beginning because they do not realize that this very mind is inherently Buddha. Turning away from enlightenment and merging with defilements, they transform perfect enlightenment into ignorance and remain lost, never turning back. But even throughout countless eons of rebirth, this unmoving, innate True Buddha-nature has never changed. An alternate record tells us: The First Patriarch only taught the Second Patriarch to "externally cease all conditions, internally calm the breath (xi), make the mind like a wall, and thus you can enter the Way." The Second Patriarch expressed various theories about mind and nature, but the Patriarch rejected them all, refusing to explain the mind-essence that is without thought. Suddenly, the Second Patriarch said, "I have already ceased all conditions." The Patriarch asked, "Does that not mean you have fallen into extinction?" The Second Patriarch replied, "No, it is not extinction. It is clear and constantly knowing. Therefore, words cannot reach it." The Patriarch said, "This is the mind-essence transmitted by all Buddhas." To cease conditions means the realm of external objects is empty. To have no breath means the internal seeking and assessing has ceased. Like a wall means the track of the mind's activity is ended. Words cannot reach it means the path of speech is cut off. To know clearly and be without thought means stillness and illumination are simultaneous. Mind and environment are not two; delusion and enlightenment are not two; beings and Buddhas are not two. At this perfect moment, even the mind cannot be obtained, even the "wonderful" cannot be obtained, even the two words "not two" cannot be obtained. Even the unattainability is unattainable. It is neither mind nor not-mind, neither wonderful nor not-wonderful. Defecating and urinating, laughing in joy and shouting in anger — none of these are anything other than the embodiment of this wonderful mind. For now, I will provisionally establish the name "wonderful mind" as the source of Bodhidharma's Chan lineage. You must know: pacifying the mind is pacifying this; investigating the mind is investigating this; awakening to the mind is awakening to this; regulating the mind is regulating this; entering sagehood is entering this; benefiting others is benefiting them with this. Furthermore, all the manifest teachings, functions, expedient means, and the established doctrines and distinctions of the patriarchs, as well as all the perfect and sudden sutras and treatises, never deviate from this mind to point to something else. In the \*Laṅkāvatāra Sūtra\*, the First Patriarch’s text for realizing the mind, this is called the "state of self-realization" and "the noble wisdom of self-realization." "Self-realization" means the solitary radiance of spiritual light, completely detached from the sense faculties and their objects. It is eternally still yet illuminating; therefore it is called the wisdom of self-realization. It is eternally illuminating yet still; therefore it is called the state of self-realization. Into this, one can merge all other concepts, such as the \*tathāgatagarbha\*, self-manifesting mind, and the truth of unchanging and ceasing consciousness. For this reason, the First Patriarch cited this sutra as a testament to the mind-essence. After the Second Patriarch finished teaching, he would often say, "After four generations of transmission, this sutra will become a matter of mere names and forms." How sad. Patriarch Mazu cited the \*Laṅkāvatāra\*, saying, "The Buddha's words take the mind as their essence, and the gate of no-method is the Dharma-gate. The triple realm is but mind; it is stamped by a single Dharma." The First Patriarch's collateral disciple, Master Huiman, always carried the \*Laṅkāvatāra\* as his essential guide, practicing in accordance with its teaching. He fully understood that after awakening to the mind, one must use wisdom to eliminate the habit-energy of consciousness. But the Chan practitioners of today do not even practice according to the sutra, let alone know what the \*Laṅkāvatāra\* actually says. They do not understand why the First Patriarch specifically cited this sutra to authenticate the mind, relegating it to a realm of no-discussion. How pitiful! This is solely because the text and meaning of this sutra are ancient and profound, and after a few transmissions, it had almost fallen silent. In the Third Patriarch's \*Inscription on Faith in Mind\*, he points to this wonderful mind as the profound principle, revealing it through terms like "suchness" and "Dharma-realm." The Fourth Patriarch had people recite the \*Mahāprajñāpāramitā (Great Perfection of Wisdom)\*. The Fifth Patriarch had people recite the \*Diamond Sūtra\*. The Sixth Patriarch heard a guest reciting this sutra; when he reached the line, "One should produce a mind that does not abide anywhere," he had a great awakening. The Fifth Patriarch then tested his initial realization, and the Sixth Patriarch was thoroughly enlightened, exclaiming, "All things are inseparable from the self-nature. Who would have thought the self-nature is originally pure, originally unborn and undying, originally complete in itself, originally unmoving! Who would have thought the self-nature produces all things!" Later, when he took up the teaching seat, his first discourse was on the \*Mahāprajñāpāramitā\*. He said, "This practice depends on the mind, not on mouth-recitation. When the mouth recites but the mind practices, then mind and mouth correspond. The inherent nature is Buddha; apart from nature, there is no other Buddha. 'Mahā' means great mind. Its capacity is vast like space, without bounds or edges; no square, circle, big, small; no blue, yellow, joy, anger, right, wrong, good, evil. The wondrous nature of people is originally empty, in which there is not a single dharma to be obtained. Yet do not cling to emptiness. Some people empty their mind and sit in stillness, thinking of nothing, calling this 'great'. That is clinging to the emptiness of the unmarked. Don't even talk to such people. Good friends! The space of the world contains the myriad of visions, the dependent and the proper. The emptiness of nature does the same. The self-nature can contain all dharmas. This is the Greatness contained within all dharmas, within each person's nature. If one lets all good and evil thoughts cease, neither grasping nor rejecting, and is not stained by anything, with a mind like space—this is called Mahā. "When you use it, it is clear and distinct. When applied, it knows everything. All is one, and one is all. Coming and going freely, the mind-essence is without obstacle. This is the Prajñā wisdom of oneness. It all arises from the self-nature, not entering from outside. This is called the true nature's own function. One true truth makes all truth true. Someone may speak of emptiness with their mouth but not cultivate this practice—they are like someone falsely calling themselves a king, which they can never truly obtain. "'Prajñā' is a Sanskrit word for wisdom. At all times, in every moment, don't be ignorant. Always practice wisdom—this is the practice of Prajñā. One moment of ignorance cuts off Prajñā; one moment of wisdom gives birth to Prajñā. People may talk of Prajñā but don't recognize true emptiness. Prajñā has no form; the wisdom mind is it. If you understand it this way, it is called Prajñā wisdom. "'Pāramitā' is a Sanskrit word meaning 'reaching the other shore.' This means being free from birth and death. If you cling to the realm of objects, birth and death arise—this is called 'this shore.' Being free from objects, with no birth or death—this is called 'the other shore.' For one who awakens to this teaching, this is the Dharma of Prajñā. One who cultivates this practice is practicing Prajñā. If you don't cultivate it, you remain an ordinary person. In a single moment of cultivation, you are yourself equal to the Buddhas. An ordinary person is a Buddha; affliction is Bodhi (awakening). The thought a moment ago, if deluded, made you ordinary person; the next thought, if awakened, makes you a Buddha. A moment ago, clinging to objects was affliction; the next moment, being free from objects is Bodhi. "The Mahāprajñāpāramitā is the most honored, the highest, the foremost. It does not abide, does not come or go. The Buddhas of the three times all emerge from within it. One must use the great wisdom to break through the five aggregates, afflictions, and defilements. Cultivating in this way, you will definitely realize the Buddha Way, transforming the three poisons into the morality, concentration, and wisdom (śīla, samādhi, prajñā). "In my Dharma-gate, from this one Prajñā, 84,000 wisdoms arise. This is because people have 84,000 defilements. Without defilements, wisdom always manifests, never separate from the self-nature. One who awakens to this teaching is one of no-thought, no-memory, no-attachment, one who does not create falseness. Using one's own true-suchness nature, and with wisdom to illuminate and contemplate, one neither grasps nor rejects any dharma. This is seeing one's nature and becoming Buddha. "If you wish to enter the profound Dharma-realm and the Prajñā-samādhi, you must practice the practice of Prajñā and uphold the \*Vajra (Diamond) Prajñāpāramitā Sūtra\*. Then you will see your nature. Know that the merit of this sutra is immeasurable. The praises within the sutra cannot be fully described. This Dharma-gate is taught for the most superior vehicle, for people of great wisdom and superior faculties. You must know that the self-nature itself has the wisdom of Prajñā. By using your own wisdom to constantly contemplate and illuminate, defilements and afflictions can never stain you. This is seeing your nature. "Good friends! Abide neither internally nor externally. Come and go freely. Be able to remove the clinging mind, penetrating without obstruction. If you can cultivate this practice, you will be no different from the Prajñā Sūtras. If you do not awaken to your own nature, then even a Buddha becomes a sentient being. The moment you awaken, a sentient being is a Buddha. Hence, you know that all dharmas are entirely within your own mind. Why not see your true suchness instantly from within your own mind? "When I was under the Fifth Patriarch, Master Ren, I awakened as soon as I heard his teaching, suddenly seeing my nature. I will now spread this teaching so that students of the Way may have a sudden awakening, each contemplating their own mind and seeing their own nature. If you cannot awaken on your own, you must seek a great good teacher to directly point out the correct path. If you bring forth a true and correct observation, in a single instant, false thoughts will all cease. You will recognize your own nature, and in one awakening, you will reach the stage of Buddhahood. "Good friends! With wisdom to contemplate and illuminate, you will see clearly both internally and externally. Recognize your original mind. If you recognize your original mind, you are fundamentally liberated. This is the Prajñā-samādhi. Prajñā-samādhi is no-thought. If you see all dharmas but remain undefiled by them, this is no-thought. When it functions, it pervades everywhere, yet does not stain anywhere. Simply purify your original mind, so that the six consciousnesses will exit through the six sense doors, undefiled within the six sense objects. Coming and going freely, penetrating without obstruction—this is the Prajñā-samādhi, the natural liberation. This is called the practice of no-thought. "If you think of nothing at all, always cutting off thought, this is a Dharma-bondage, a one-sided view. One who awakens to the Dharma of no-thought penetrates all dharmas, sees the realm of the Buddhas, and attains the stage of Buddhahood. Those who obtain this sudden teaching and never retreat from it will definitely realize the holy stage. But you must transmit it; you must not conceal the true Dharma. "Thus you should understand that the Mahāprajñāpāramitā is exactly the wonderful mind transmitted by the First Patriarch. And you know that what the Sixth Patriarch received, the mind-seal of the Fifth Patriarch, is completely revealed in this discourse, without a single omission. If you can reflect on it carefully, then the single phrase 'Mahāprajñāpāramitā' is itself an excellent meditation \*huatou\* (investigation topic). And after awakening, diligently cultivating with refinement and precision is itself the perfect method of practice. Why then must you search elsewhere for a \*huatou\* or set up a separate stove? Ultimately, it all depends on what is suitable for the practitioner." Furthermore, the Sixth Patriarch, in his final instructions, brought forth two samādhis from the \*Prajñā Sūtra\*: the Samādhi of One Mark (or One Form) and the Samādhi of One Practice (or One Action). "If you realize that you should not dwell on marks anywhere, and with respect to those marks, you do not give rise to feelings of love or hate, seeking or rejecting, nor do you think of gain, loss, success, failure, and so on, remaining peaceful, tranquil, serene, and detached—this is called the Samādhi of One Mark. If you can, at all times—whether walking, standing, sitting, or lying down—maintain a perfectly direct mind, without moving from the seat of enlightenment, truly accomplishing the Pure Land—this is called the Samādhi of One Practice." These two samādhis appear in the sutra \*Mañjuśrī Prajñāpāramitā\*. They are precisely the essence and characteristics of the Mahāprajñāpāramitā's wonderful mind, exactly the mind-essence transmitted by all Buddhas—which is no-thought yet constantly knowing—and exactly the state of self-realization and the noble wisdom of self-realization spoken of in the \*Laṅkāvatāra Sūtra\*. The names differ, but the essence is the same. The Chan Master Guifeng Zongmi, in his \*Chan Source\*, comments: "If one suddenly awakens to the fact that one's own mind is originally pure, originally without affliction, that the nature of the unconditioned wisdom is inherently complete, and that this mind is none other than Buddha, ultimately without difference—then cultivation based on this is the practice of the Supreme Vehicle. This is also called the Samādhi of One Practice, and it is the root of all samādhis. If one recites and cultivates this in thought after thought, one will naturally and gradually attain hundreds and thousands of samādhis. This is the Chan transmitted down the line of Bodhidharma." As the Dharma flowed through the ages, all manifestations were eventually dissolved back into the essence. Therefore, the single seal of the mind has always been the \*Prajñā\* itself. After the Sixth Patriarch, though five houses of Chan were established with their doctrinal frameworks, and a thousand seven hundred cases (gōng'àn) were set up as entangling vines—some discussing matters plainly, others striking directly with direct encounter—even adding endless future praises, epitomes, alternatives, judgments, and clarifications; though there were formal sermons, informal talks, and fiery discussions, uncountable branches and streams—none of them could surpass the one source of the Mahāprajñāpāramitā's Samādhi of One Mark. Oh, this source! The thousand mountain peaks stop at the edge of the great mountain. The million rivers end their sound upon reaching the sea. You can call it a "separate transmission outside the teachings." You can also say that "apart from the teachings, there is no Chan." You can call it "not established on words and letters." You can also say, "One cannot be liberated by abandoning words and letters."