---
title: "圭峰禪師原人論發微錄 · 釋序"
description: "圭峰禪師原人論發微錄由宋代高僧釋淨源撰著，是對唐代宗密禪師《原人論》的權威註釋。該書誕生於佛教各宗派融合發展的宋代，旨在闡發《原人論》中探究人性本原、融合禪教的思想精髓。釋淨源通過系統疏解，深入辨析真如緣起、理事無礙等核心教義，並會通儒釋道三教思想。此作不僅是華嚴宗與禪宗思想交融的重要文獻，更被視為宋代佛教哲學的典範之作，對後世理解佛教心性論與宗密學說具有承先啟後的里程碑意義。"
url: "https://rushiwowen.co/en/r/cmgm096ic0enpl204xwm5nf5a"
---

原。考也窮也。謂博考內外。推窮萬法原其人道。以一心為本焉。人字有二釋。一多思。二多㤙。𣵀槃經云。以多思故。蓋能思量善𢙣。異餘趣也。若言多㤙者。有慈㤙徳。亦異餘趣。故淨名䟽云。貴於萬物。而始終不改謂之人。智論云。行人法故。論者。問󷨽折徵。詮於惠學也。故下文以排𫞐󱧐淺會偏皈圎。皆析㣲耳。并序者。以論題兼於自序。故云并也。薦者舒也。舒述三教之淺深。四篇之生起也。若以并序。對原人論。兩對在焉。序為能序。上三字為所序。即能序所序對。論為能詮。原人為所詮。即能詮所詮對。終南者。自帝都南。八千里外。疊嶂千重。危崖萬仞。南𡸁遐遠。極南海隅。故曰終南。釋名曰。山者產也。生產物也。草堂始因羅什於大寺中。構一堂以草苫詩廉切亦草類蓋之。而譯諸經論。則草堂之名。始𥘿什也。圭峯者。此峯形勢狀如玉圭。因以名焉。蘭若此翻無喧諍。沙門此云勤息。出家者之通稱也。次名諱即別稱也。且西天以稱名為尊。故子名有兼於父母者。而後世稱之。中夏以避名為尊。父母既亡。聞名則心瞿。音句驚悲也故人與諱之。然廟中不諱。臨文不諱。按法集序裴休述也云。圭峰宗密禪師。誕形於西充。通儒書於遂寧。業既就將随貢詣有司。會有大德僧道圎。得法於成都荷澤大師嫡孫南󴖄。即荊南張禪師開法於遂州大雲寺。即道圎也禪師游座下。染削為弟子受心法。他日随眾僧齊于州民任󷳓家居下位以次受經。得圎覚了義。未終品感悟。𣴑涕。皈以所悟。告其師。師撫之曰。汝當大弘圎頓之教。此經諸佛授汝耳。行矣。無自滯於一隅也。禪師稽首奉命。此去抵襄漢。會有自京師負雲華觀大師花嚴䟽至者。禪師一󷳚外座而講。聽者數千百人。遠近大驚。然後至京師。詣雲花寺修門人之禪。北游清凉山。囬住於鄠音戶𮚇草堂寺。未幾復入寺南圭山。所至道俗皈依者如市。得法者數百人。著圎覚大小二䟽。花嚴。金剛。起信。唯識。四分。法界觀。皆有章句。先儒注䟽。皆謂之章句自是圎頓之教。大行於世。其他原人道之根本。會禪宗之異同。皆随叩而應。待問而荅。或徒眾遠地因教誡而成書。或門人告終為安心而演偈。或凞悟於所證之境。告示初心。或偃𠈟於所住之山。歌詠道趣。其文廣著其理彌一。其語簡省其義彌圎。門弟子集而編之。凡若干篇。成十卷。照照然定惠之明鏡也。禪師以法界為堂奥。教典為庭宇。慈悲為冠盖。眾生為󲾕林。終日讚述。而未甞以文字為念。今所傳者。盖荊山之人。以玉抵鵲。𥂁鉄論云。荊山之人。以玉抵鵲。言其玉多而不寳之也。抵擊也而為行人之所寳也。行路之人得之。乃傳之為寳。喻吾師已到寳所。凡出言指㕝。無非妙門。人自寳惜之耳。余高枕於吾師戶牖之間久矣。吾師之教。圎頓明徹。入其戶牖。即無迷執之憂。故言高枕。知者不言。則後代何以𠈟吾師之道乎。於是。粗举其大節。以冠集首上。皆法集序文。後人寡識。或安於行願鈔前。或冠於斯論之首。甚與論題相反。彼序法集。非序原人今書之於此錄中。欲明論主之行業耳。述者真諦云。佛󵘸經曰撰。菩󷨊造論直申佛經曰述。亦如仲尼述而不作也。

> \*\*Original Inquiries & Human Nature\*\* This term "original" means to trace back and thoroughly examine. It signifies an extensive investigation of both internal and external realms, exhaustively exploring all phenomena to trace them back to their human foundation—with the one mind as the root. The character "person" has two explanations: first, possessing much thought; second, possessing much kindness. The Nirvana Sutra states, "because of much thought"—they can deliberate on good and evil, differing from other realms of existence. If interpreted as "much kindness," beings have loving-kindness and grace, also distinguishing them from other realms. Thus, the Commentary on the Vimalakirti Sutra says: "That which is noble among the ten thousand things, unchanging from beginning to end, is called a person." The Great Treatise on the Perfection of Wisdom states: "Because one practices the path of humanity." As for "Treatise"—it involves questioning, dialectical analysis, investigation, and verification, elucidating wisdom and learning. Hence, the following passages refute provisional teachings, dissolve shallow views, unite the partial with the perfect—all through minute analysis. "With Preface"—because the treatise's title includes the author's own preface, hence the term "with." "Recommend" means to unfold—unfolding the depths and shallows of the Three Teachings, the arising of the four chapters. If we pair "with preface" with "Treatise on the Original Person," we have two pairs: The preface is the explaining element; the preceding three characters are what is explained—this forms the pair of explainer and explained. The treatise is the vehicle of meaning; "original person" is what is meant—this forms the pair of vehicle and content. \*\*Terminal South Mountain\*\*: From the imperial capital southward, beyond eight thousand li, lie layered peaks a thousand-fold, precipitous cliffs ten-thousand-renn high. Extending far southward to the remote limits, reaching the southern sea's shore—hence called "Terminal South." The Explanation of Names says: "Mountain means production—it produces things." \*\*Grass Hut Temple\*\*: Originally, when Kumarajiva built a hall within the great monastery, he constructed it with a roof of grass thatch, translating all the sutras and shastras there. Thus, the name "Grass Hut" began with Kumarajiva of the Qin Dynasty. \*\*Gui Peak\*\*: This peak's shape and form resemble a jade scepter, hence its name. \*\*Aranya\*\*: This translates as "no noise or contention." \*\*Shramana\*\*: This means "diligence in ceasing \[defilements\]"—a common name for those who have left home. \*\*Ordained Name & Personal Taboo\*\*: The ordained name is a specific designation. In India, using personal names is considered respectful, so children sometimes bear names similar to their parents', and later generations continue this practice. In China, avoiding personal names is considered respectful—after parents have passed, hearing their names stirs the heart with reverence (pronounced "ju," meaning startled sadness). Therefore, people avoid using them. However, in ancestral temples, names are not avoided; in literary texts, names are not avoided. According to the preface to the Collected Dharma Works (composed by Pei Xiu): "Dharma Master Guifeng Zongmi was born in Xichong. He thoroughly studied Confucian texts in Suining. Having completed his studies, he was about to accompany tribute envoys to the authorities when he met the great virtuous monk Daoyuan, who had obtained the Dharma from the Heze master's direct successor in Jingnan (the Chan Master Zhang of Jingzhou) and was spreading the Dharma at Dayun Temple in Suizhou. The master studied under him, took ordination as his disciple, and received the mind-dharma. Later, while attending a communal meal with the monastic assembly at the home of layman Ren, he received sutras at the lower seat, obtaining the Sutra of Perfect Enlightenment on Ultimate Meaning. Before finishing the chapter, he experienced awakening, wept with emotion, and returned to tell his teacher of his realization. The teacher patted him and said, 'You shall greatly spread the perfect and sudden teaching. This sutra has been bestowed upon you by all Buddhas. Go forth—do not confine yourself to one corner.' The master bowed respectfully and accepted this command." "He then departed for Xiangyang and Han. There he encountered someone carrying the commentary on the Flower Garland Sutra by the great master Guanyun from the capital. The master seated himself outside the hall and taught, with listeners numbering thousands. From near and far, people were greatly amazed. Then he went to the capital, paid respects at Yunjia Temple in the capacity of a disciple, and journeyed north to Mount Qingliang. Returning, he dwelled at Caotang Temple in Hu County. Before long, he entered the Gui Mountains south of the temple. Wherever he went, lay and monastic followers gathered like crowds in a marketplace. Those who attained the Dharma numbered in the hundreds. He composed large and small commentaries on the Sutra of Perfect Enlightenment, as well as commentaries on the Flower Garland, Diamond, Awakening of Faith, Consciousness-Only, Four-Part Vinaya, and the Dharma Realm Contemplation (all of which they call "chapter-and-verse," following ancient Confucian commentaries). From then on, the perfect and sudden teaching spread widely throughout the world." "Otherwise, he traced the root of the human path, reconciled the differences within Chan schools—all responding as if struck, answering whenever questioned. Sometimes, disciples in distant lands prompted writings from his instruction. Sometimes, students nearing their end received verses for peaceful mind. Sometimes, he directly awakened to the realm of realization, showing beginners the way. Sometimes, in leisurely retreat on his mountain, he sang of the path's delights. His writings were extensive, yet their principle was singular. His words were concise, yet their meaning was perfectly complete. Disciples collected and compiled them, forming several chapters, ten scrolls—a bright mirror of concentration and wisdom." "Master regarded the Dharma Realm as his inner chamber, scriptural teachings as his courtyard, compassion as his canopy and carriage, sentient beings as his grove and forest. All day he praised and expounded, yet never clung to written words. What is now transmitted is like people from Mount Jing using jade to strike magpies (As the Discourse on Salt and Iron says: 'People from Mount Jing use jade to strike magpies,' meaning they have so much jade they don't value it—strike means to hit). It is cherished by travelers (Passersby obtain it and hand it down as something precious. This is a metaphor: our teacher has already reached the precious place. Whatever he uttered or indicated was none other than the wondrous gateway; people themselves treasure it)." "I have long rested at ease within the door and window of my teacher's dwelling (My teacher's teaching is perfect, sudden, and clear. Entering its door and window removes all confusion and attachment—hence the expression 'resting at ease'). If those who know do not speak, how will later generations benefit from my teacher's path? Therefore, I have roughly summarized the major points to place at the head of the collected works." The above is all from the preface to the Collected Dharma Works. Later people, lacking discernment, sometimes placed it before the chapter on practice and vows, or prefixed it to this treatise—greatly contradicting the treatise's title (That preface is for the Dharma collection, not for the Treatise on the Original Person). Now, I write it here in this record to clarify the treatise author's practice and deeds. Regarding "Composed": The True Principle Sutra calls writing sutras "compiling"; bodhisattvas composing treatises directly expounding the Buddha's sutras is called "transmitting"—just as Confucius transmitted the ancient teachings without creating anything new.

萬靈蠢蠢。

> All beings teem with life, restlessly stirred.

蠢動也。靈謂𭇥靈。即有情正報也。仁王經云。眾生蠢蠢都如幻居而已。言萬者。旦举大數。新記云。地空水陸。蠢動𭇥靈。名數塵沙。何啻萬乎。

> All living beings that move and breathe possess spiritual awareness. "Spiritual beings" refers to all sentient beings who experience the results of their own karma. As the \*Benevolent Kings Sutra\* says: "All beings, in their bustling activity, are like dwellers in an illusion." When we say "ten thousand," we are using a general term for a large number. According to the New Commentary: "The creatures that crawl on land and swim in water and air are beyond counting—they are more numerous than grains of sand. How could they be limited to merely ten thousand?"

皆有其本。

以蠢動蜎音渕󲯏也飛胎󴖄湿化。皆以真界為本源也。

> All beings - those that wriggle, fly, are born from eggs, wombs, moisture, or spontaneously - have the True Realm as their original source.

萬物芸芸。

月令曰芸。香草也老子經注芸󷓗眾多義也。

各皈其根。

各皈其所始也。有本作紜紜。非也。且此語出道經。彼謂夫物芸芸。各㱕其根。玄宗注云。花󷓛芸芸者。生性皈根。今論主欲示依報之物。對上正報之身。但改夫字。為萬字耳。

未有無根本。而有枝末者也。

皈明依正之枝末。以一心為根本焉。

况三才之中。唯人最靈而豈無本源乎。

况者。矧也。匹擬也。依正之㣲者。尚有根本。匹擬况三才唯人最靈。而豈無本源乎。三才者。文心雕龍曰。𠈟觀吐耀天才。俯察𭇥章地才。高󳣔定位。故曰兩儀儀既兩矣。唯人參之。性靈所宗。是謂三才。

且知人者智。自知者明。今我󷳋得人身。而不自知所從來。曷能知他世所趣乎。曷能知天下古今之人事乎。

且語辞。知人者智。自知者明。亦出道經。王弼注云。知人者自智而已矣。未𠰥自知者。超智之上也。玄宗云。智者役用以知物。明者融照以󷑏󳏧。智則有所不知。明則無所不照。󷳋受也。從來即過去。他世即未來。曷何也。趣向也。自不知過去所因。何能知未來所向乎。天下即現在。古今下通三世。

故數十年中。學無常師。

此句出論語。馬融注云。無所不從学故無常師。尚書又云。德無常師。主善為師。

博考內外以原自身。原之不已。果得其本。

博。廣也。考挍也域外治於心。謂之內教。域中治乎身。謂之外教。已。止也。果。尅也。

然今習儒道者。秖知近則乃祖乃父。傳体相續。受得此身。

習者学也。則者𣴎上之辞。祖者祭法正義曰。祖。始也。言為道德之始也。父者。白虎通曰。父。矩也。以法度教子也。傳体相續者。言父傳祖之遺体。相續不絕也。蘭盆䟽云。外教所宗。人以形質為本。傳体相續。

遠則混沌一氣。

即隂陽未分清濁相和。故云一也。老子云。視之不見。聽之不聞。󶬒之不得。不可致詰。故混而為一。󶬒手擊也。

剖為隂陽之二。

剖分也。即一氣始分。為隂陽二氣。也。

二生天地人三。

陽氣輕清為天。隂氣重濁為地。冲和之氣為人。

三生萬物。

三才備。方有萬物。

萬物與人。皆氣為本起下文󱧐迷執下篇習佛法者。但云近則前生造業随業受報。

但語辞。然業有善𢙣。報有苦樂。此則善業樂報。故云。

得此人身起下文人天教遠則業又從惑。

皈推業從貪瞋癡而有也起下文小乗教。

展轉乃至阿頼耶識。為身根本。

皈推三毒我執。從本識法執而生也。起下文法相教不序破相者。以此教蜜顯真性空𡨜之理。故不序之。其顯性教。在區別了義中。

皆謂已窮其理而實未也。

習儒道。以氣為本。習佛法。以識為本。但言已窮此身。而實未至本源也。

然孔老釋迦。

然者。評量之辞。孔謂孔丘字仲尼為魯司冠。其父先娶施氏。生子孟皮。早亡。後娶顏氏因禱𡰱丘山而生。遂以丘為名。尼為字。言仲者。次兄孟皮故也。老謂老聃。姓李名耳。字伯陽。諡曰聃。為周守蔵室之吏。其母曾見日精下落如流星入口。因而有󷳕。七十二󷠸而生。鸖髮。龍顏。廣顙。長耳。故立其名。釈迦。此󷘓能仁。長阿𭇥云。昔有輪王。姓甘蔗氏。聽次妃之󷳛。󱌹四太子至雪山北。自立城居。人以德皈仁。欝為強国。父王悔憶。遣使徃召。四子辞過不還。父王三歎。我子釋迦因此命氏。

皆是至聖。

凖清淨法行經。如來先遣三聖徃化支那老子即摩訶迦𰱒。仲𡰱即淨光童子。。

随時應物。

各随當時以應物機。

設教殊塗。

仲𡰱設教。則𠜂詩書。定禮樂。修春秋。賛易道。即以六經訓世也。伯陽設教。唯見素枹朴。少思寡欲。槌提刑政。絕󷓟禮樂。即以道德二經訓世也。能仁設教。乃辨性相。分化制。示行位。󱸽𫞐實。即以十二分教以訓世。乃出世也。殊途之言出周易。彼云天下同㱕而殊途。途路也。

內外相資共利群󷘹。

言三聖互相資助。同共利樂群󷘹眾民也。

䇿勤萬行。

䇿謂警䇿。

明因果始終。

釋教始修六度為因終證万德為果儒教始覆一簣為因。終成九仞為果道教始挙一步為因。終行千里為果。。

推窮萬法彰生起本末。

佛教以一心為本。依一心開二門。乃至生三細。起六󷳡。為末也。儒教以太極為本。故易有太極。是生兩儀。兩儀生四象。四象生八卦。為末也。天。地。雷。風。水。火。山。沢。是謂八卦。道教以一氣為本。一生二。乃至三生萬物。為末也。

雖皆聖教。而有實有𫞐。二教唯𫞐。

二教唯𫞐者。儒宗太極道本一氣。皆𫞐也。

佛兼𫞐實。

佛教惣太極一氣之𫞐。而皈一心之實也。又𫞐。謂第一斥迷執。第二斥偏淺。實即第三直顯真源也。

䇿萬行。懲𢙣勸善。

懲誡去𢙣。勸勉就善也。故周易云。小懲而大誡。此小人之福也。

同皈于治。則三教皆可遵行。

尚書云。為善不同。同皈于治。治理也。遵依也。

推萬法。窮理盡性。至于本源。則佛教方為决了。

窮真如不𫯌之理。盡万法随緣之性。易曰窮理盡性。以至于命。文同義別。其在茲乎。

然當今學士。

學。敩也。士。事也。任事之󵸐也。

各執一宗。就師佛者。仍迷實義。故於天地人物。不能原之至源。

儒生執五常。道流執自然。皆迷因緣也。釋子執緣起。而迷性起。故次云仍迷實義是也。夫實義即性起之本也。天地人即緣起之末也。故結云。不能原之至源矣。

余今還依內外教理。推窮萬法。初從淺至深。於習𫞐教者。斥滯令通。而𭫸其本。

余。我也。還。復也。內外教理者。教文義理也。治於心曰內。即吾佛教迹。四依章門也。治於身曰外。即老子道德。孔氏五經也。於習𫞐教。即初二篇皆淺也。而極其本。即第三篇唯深也。滯者疑乆也。

後依了教。顯示展轉生起之義。會偏令圎而至於末。未即天地人物文有四篇。名原人也。

展轉生起者。下文以初顯性本唯一心。乃至會通儒道二教之末。釋序竟。