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【經文資訊】嘉興大藏經(新文豐版) 第三十六冊 No. B348《靈峰蕅益大師宗論》
J36nB348_p0319b01║靈峰蕅益大師宗論卷第四之一
J36nB348_p0319b02║    古歙門人成時編輯
J36nB348_p0319b03║  普說
J36nB348_p0319b04║   祖堂幽棲寺丁亥除夕普說
J36nB348_p0319b05║諸昆仲欲復本來面目,須破我法二執。欲破我法二
J36nB348_p0319b06║執,先懲流俗知見。何謂流俗知見。今人一出家參學,
J36nB348_p0319b07║便要做善知識,只此豈非我執。又或以律非教,以教
J36nB348_p0319b08║斥禪,以禪藐教輕律,豈非法執。縱使和融,不互相非,
J36nB348_p0319b09║亦罕兼善。且律師不問何等根性,概要人持律,法師
J36nB348_p0319b10║不問何等根性,概要人聽經,宗師不問何等根性,概
J36nB348_p0319b11║要人參禪,豈非我法二執。殊不知禪教律三,皆如來
J36nB348_p0319b12║隨機所說,豈有死法。吾今為諸昆仲徹底說破,若真
J36nB348_p0319b13║為生死持戒,持戒亦必悟道,真為生死聽經,聽經亦
J36nB348_p0319b14║必悟道,真為生死參禪,參禪亦必悟道,真為生死營
J36nB348_p0319b15║福,營福亦必悟道。專修一法亦悟道,互相助成亦悟
J36nB348_p0319b16║道,以因地真正故也。若想做律師受戒,想做法師聽
J36nB348_p0319b17║經,想做宗師參禪,想有權勢營福,則受戒聽經參禪
J36nB348_p0319b18║營福,必皆墮三惡趣。故智者大師云,為利名發菩提
J36nB348_p0319b19║心,是三塗因,毫釐有差,天地懸隔,錯認定盤星,醍醐
J36nB348_p0319b20║成毒藥。今受戒聽經參禪營福之士,口中亦說真為
J36nB348_p0319b21║生死,心中未知生死大苦。火燒眉毛,且圖眼下。殊不
J36nB348_p0319b22║知無始劫來,頭出頭沒,枉受多少辛酸。即今幸得人
J36nB348_p0319b23║身,幸成僧相,亦經過多少艱苦。然猶未肯猛省發心,
J36nB348_p0319b24║此與燕雀處堂何異。且如今夜臘月三十,古人以喻
J36nB348_p0319b25║大命盡時,何等迫切。今人且歡呼茶飲,曾不思百歲
J36nB348_p0319b26║光陰,尚存幾許,豈不痛哉。予出家時,母舅謂曰,法師
J36nB348_p0319b27║世諦流布,吾甥決不屑為,將必為善知識乎。予曰,法
J36nB348_p0319b28║師是烏龜,善知識是忘八,總不墮此坑塹。舅曰,畢竟
J36nB348_p0319b29║何為。予曰,佛且不為,況其他也。舅曰,既爾何用出家。
J36nB348_p0319b30║予曰,只要復我本來面目。舅乃歎善。嗟嗟,予初志若
J36nB348_p0319c01║此,尚被虛名所害,不滿本志,深以為恥,況初心便要
J36nB348_p0319c02║做善知識者邪。假使做得一箇世諦善知識,濟甚麼
J36nB348_p0319c03║事。名利日重,正法日衰,壞周室者齊桓晉文耳。又吾
J36nB348_p0319c04║眼見耳聞諸善知識,唯紫柏大師一人,已證無生,已
J36nB348_p0319c05║得自在。其餘大老,建叢席,立規條,廣大周詳,名滿海
J36nB348_p0319c06║內者,臨命終時,俱未免牽纏係戀,反不若我憨翁大
J36nB348_p0319c07║師,及幽溪師伯,晚年一味默修,不管叢林中事,皆得
J36nB348_p0319c08║脫然坐逝。又不若彼雪庭禪師,靈源法師,一生不拘
J36nB348_p0319c09║小節,臨終亦得瀟然。故知門庭施設,不惟無益本分,
J36nB348_p0319c10║正復縈絆殺人。吾憾障深力薄,戒品尚多缺略,持名
J36nB348_p0319c11║猶屬散心。然既深知生死過患,故決不敢裝模作樣
J36nB348_p0319c12║大膽欺心。今二年聚首,不久擬別,故盡力抖擻屎腸,
J36nB348_p0319c13║為諸昆仲,作此最後警策,伏惟著眼珍重。
J36nB348_p0319c14║   歙西豐南仁義院普說
J36nB348_p0319c15║諸仁者,生死事大,無常迅速,生不知所從來,死不知
J36nB348_p0319c16║所從去,是分段生死苦。念念遷流,剎那不住,是變易
J36nB348_p0319c17║生死苦。此二種苦,但是生死枝流,未是生死根源。如
J36nB348_p0319c18║何是二種生死根源。不了一真法界,不覺念起,而有
J36nB348_p0319c19║無明,妄於平等性中,分能分所,分色分心,分為無為,
J36nB348_p0319c20║分漏無漏,分依正,分因果,分善惡,分苦樂,分內外,分
J36nB348_p0319c21║大小,乃至種種虛妄分別,便是變易生死根源。不知
J36nB348_p0319c22║一切法因緣無性,妄計我人眾生壽者等種種知見,
J36nB348_p0319c23║妄起貪瞋癡慢等種種煩惱,便是分段生死根源。此
J36nB348_p0319c24║二種根源,總不離現前一念,虛妄無明。而虛妄無明,
J36nB348_p0319c25║正眼觀來,不在內,不在外,不在中閒,不在過去,不在
J36nB348_p0319c26║現在,不在未來,非青黃赤白,非長短方圓,非聲香味
J36nB348_p0319c27║觸法,非眼耳鼻舌身意,當下即是真空實相,但由眾
J36nB348_p0319c28║生不了,自生迷倒,流轉無窮,所以諸佛出現,祖師西
J36nB348_p0319c29║來,直指人心,見性成佛,無非破此二種根源。秖如二
J36nB348_p0319c30║祖見初祖云,我心未安,乞師安心。初祖云,將心來與
J36nB348_p0320a01║汝安。二祖良久云,覓心了不可得。初祖云,與汝安心
J36nB348_p0320a02║竟。只此覓心了不可得一語,大須著眼,莫似鸚鵡禪,
J36nB348_p0320a03║但能學語。我且問你,既了不可得,又誰為覓心者。且
J36nB348_p0320a04║如現前此身,不出地水火風空識六界。身中堅相是
J36nB348_p0320a05║地界,溼相是水界,煖相是火界,動相是風界,骨節毫
J36nB348_p0320a06║竅及腑臟疏通處即是空界,見聞覺知分別妄想是
J36nB348_p0320a07║心識界。若謂堅相能覓心者,則大地皆能覓心,溼相
J36nB348_p0320a08║能覓心者,江河海水皆能覓心,煖相能覓心者,燈灶
J36nB348_p0320a09║火乃至劫火,皆能覓心,動相能覓心者,大小風乃至
J36nB348_p0320a10║毘嵐,亦能覓心。空界能覓心者,現前虛空亦能覓心。
J36nB348_p0320a11║見聞覺知能覓心者,又喚甚麼作見聞覺知。眼如葡
J36nB348_p0320a12║桃朵,耳如新卷葉,鼻如雙垂爪,舌如初偃月,身如腰
J36nB348_p0320a13║鼓顙,都是色法,如何能見能聞能嗅能嘗能覺。意如
J36nB348_p0320a14║暗室見,昏擾擾相,自不明了,如何能知。見聞覺知既
J36nB348_p0320a15║不可得,安能覓心。如是地水火風空識六界,皆不能
J36nB348_p0320a16║覓心,畢竟誰為能覓心者。若是箇有血性的男子,到
J36nB348_p0320a17║者裏,分疏不下,體會不來,決要討箇分曉。拶到水窮
J36nB348_p0320a18║山盡處,如銅牆鐵壁相似,老鼠入牛角,直至沒興路
J36nB348_p0320a19║頭窮,向有意無意閒,忽然打失娘生鼻孔,方知能覓
J36nB348_p0320a20║所覓,果然了不可得,方是宗門最初一步。若謂此外
J36nB348_p0320a21║別有修行,便是天魔外道。若謂此後更無修行,便當
J36nB348_p0320a22║朝打三千,暮打八百,貶向阿鼻地獄。何以故,如二祖
J36nB348_p0320a23║半世弘法,將大法付與三祖後,更復混跡塵寰,濫同
J36nB348_p0320a24║乞士,以自調心。咄,既覓心了不可得,何故又說調心,
J36nB348_p0320a25║終非二祖前後自語相違。當知此事,大不容易。溈山
J36nB348_p0320a26║祖師云,此宗難得其妙,切須仔細用心。可中頓悟正
J36nB348_p0320a27║因,便是出塵階漸。生生若能不退,佛階決定可期。古
J36nB348_p0320a28║來宗匠,於此一大事因緣,何等慎重真切。豈似末世
J36nB348_p0320a29║穢濁狂禪,纔得一知半解,便向人前妄開大口,自誑
J36nB348_p0320a30║誑他,壞我祖意,貽禍無窮。當知若從了不可得處安
J36nB348_p0320b01║心,則更無一物可貪,即是隨順修行施波羅蜜,更無
J36nB348_p0320b02║一塵可染,即是隨順修行戒波羅蜜,更無人我是非
J36nB348_p0320b03║可論,即是隨順修行忍波羅蜜,更無懈怠夾雜,即是
J36nB348_p0320b04║隨順修行精進波羅蜜,更無散亂妄想,即是隨順修
J36nB348_p0320b05║行禪波羅蜜,更無顛倒愚癡,即是隨順修行般若波
J36nB348_p0320b06║羅蜜。者箇方是應無所住而生其心。除此心性法門
J36nB348_p0320b07║外,何處有戒可持,有教可看,有禪可參。況如來所制
J36nB348_p0320b08║大小律儀,皆為斷除現在未來有漏,直下安心,本是
J36nB348_p0320b09║至圓至頓。如來所說一代時教,皆是破除我法二執,
J36nB348_p0320b10║直下安心,亦是至圓至頓。祖師千七百則公案,皆是
J36nB348_p0320b11║隨機設教,解黏去縛,斬破情關識鎖,直下安心,亦是
J36nB348_p0320b12║至圓至頓。若不能斷有漏法,即不知戒意,不能破我
J36nB348_p0320b13║法二執,即不知教意,不能斬破情關識鎖,即不知祖
J36nB348_p0320b14║師西來意。既不知戒意教意祖意,縱三千威儀,八萬
J36nB348_p0320b15║細行,性業遮業,悉皆清淨,止是人天小果有漏之因。
J36nB348_p0320b16║縱三藏十二部,無不淹貫,談說五時八教權實本跡
J36nB348_p0320b17║皆悉明了,止是貧人數他寶,身無半錢分。縱公案爛
J36nB348_p0320b18║熟,機鋒轉語,頌古拈古,上堂普說等,一一來得秖足
J36nB348_p0320b19║長慢飾非,欺誑人天,皆所謂因地不真,果招紆曲,邪
J36nB348_p0320b20║人說正法,正法亦成邪。故圓覺經云,末世眾生,無令
J36nB348_p0320b21║求悟,唯益多聞,增長我見,但當精勤降伏煩惱,未得
J36nB348_p0320b22║令得,未證令證,此之謂也。諸仁者出生死事,大不容
J36nB348_p0320b23║易。蕅益道人,二十四歲出家,真為生死大事,真不著
J36nB348_p0320b24║一毫意見,真不用一點氣魄,真不為一些名利。只因
J36nB348_p0320b25║藏身不密,為一二道友所偪,功用未純,流布太蚤,遂
J36nB348_p0320b26║致三十年來,大為虛名所誤。直至於今,髮白面皺,生
J36nB348_p0320b27║死大事,尚未了當,言之可羞,思之可痛。所以平生誓
J36nB348_p0320b28║不敢稱證稱祖,犯大妄語,誓不敢攝受徒眾,登壇傳
J36nB348_p0320b29║戒。邇來并誓不應叢林請,開大法席,蓋誠不肯自欺
J36nB348_p0320b30║自誤故也。今玄邃吳居士,普為緇素,特請開示超生
J36nB348_p0320c01║脫死法門。蕅益自實未曾超生脫死,如何可開示人。
J36nB348_p0320c02║然既同在生死海中,幸於出生死法,頗知真正路頭,
J36nB348_p0320c03║故不妨與諸仁者平實商量最初一步。果欲超生脫
J36nB348_p0320c04║死,第一不得意見卜度,第二不得氣魄承當,第三不
J36nB348_p0320c05║得雜名利心。適閩之南,適燕之北,路頭一錯,愈趨愈
J36nB348_p0320c06║遠,此實言言血淚,字字痛心。秖恐愁人莫向無愁說,
J36nB348_p0320c07║說與無愁總不知耳,諸仁者還知愁麼。佛言得人身
J36nB348_p0320c08║者如爪上土,失人身者如大地土,一口氣不來,便向
J36nB348_p0320c09║驢胎馬腹胡鑽亂撞,動經千生百劫,得出頭來,知是
J36nB348_p0320c10║幾時。況末世邪師說法如恆河沙,一盲引眾盲,相牽
J36nB348_p0320c11║入火坑。故永明大師云,無禪有淨土,萬修萬人去,有
J36nB348_p0320c12║禪無淨土,十人九錯路。我憨翁大師又云,今時若有
J36nB348_p0320c13║禪無淨,奚止十人九錯,敢保十一箇錯在。此皆深慈
J36nB348_p0320c14║大悲,真語實語。伏願諸仁者,莫墮狂野覆轍,直須痛
J36nB348_p0320c15║念無常,信願念佛,求生淨土。此生不向今生度,更向
J36nB348_p0320c16║何生度此身。珍重。
J36nB348_p0320c17║   歙浦天馬院普說
J36nB348_p0320c18║華嚴經云,若人欲了知,三世一切佛,應觀法界性,一
J36nB348_p0320c19║切惟心造。金剛經云,一切有為法,如夢幻泡影,如露
J36nB348_p0320c20║亦如電,應作如是觀。當知二偈,旨趣無別,既惟心造,
J36nB348_p0320c21║皆是有為,既惟有為,皆如夢幻。然有為有二,一有為
J36nB348_p0320c22║有漏,即六凡法界,二有為無漏,即四聖法界,十界聖
J36nB348_p0320c23║凡雖別,究竟皆惟心造,而有為有漏如夢幻,有為無
J36nB348_p0320c24║漏順法性故,非夢幻也。何謂六凡皆唯心造。若一念
J36nB348_p0320c25║與上品十惡相應,則法界舉體而為地獄,一念與中
J36nB348_p0320c26║品十惡相應,法界舉體為畜生,一念與下品十惡相
J36nB348_p0320c27║應,法界舉體為餓鬼,一念與下品十善相應,法界舉
J36nB348_p0320c28║體為修羅,一念與中品十善相應,法界舉體為人道,
J36nB348_p0320c29║一念與上品十善相應,法界舉體為天道。此六道者,
J36nB348_p0320c30║不但三塗,及下界人天,生死往還,如幻如夢,假饒非
J36nB348_p0321a01║想非非想處,不免墮落空亡,皆如夢幻也。何謂四聖
J36nB348_p0321a02║皆唯心造,若能知苦斷集,慕滅修道,勤修戒定慧品,
J36nB348_p0321a03║得證偏真涅槃,則法界舉體而為聲聞。能諦觀流轉
J36nB348_p0321a04║還滅十二因緣,而得覺悟,則法界舉體為獨覺。能以
J36nB348_p0321a05║先知覺後知,先覺覺後覺,廣修六度萬行,自利利他,
J36nB348_p0321a06║則法界舉體為菩薩。菩薩復有四種,若依生滅四諦,
J36nB348_p0321a07║發四弘誓願,三大阿僧祇劫,伏惑度生,即是藏教菩
J36nB348_p0321a08║薩。依無生四諦發四弘,先斷正使,扶習潤生,度如幻
J36nB348_p0321a09║眾,即通教菩薩。依無量四諦發四弘,不但化度六凡
J36nB348_p0321a10║出分段生死,兼度三乘權聖出變易生死,即別教菩
J36nB348_p0321a11║薩。若能徹悟現前一念心性,本自豎窮橫遍,眾生迷
J36nB348_p0321a12║之舉體為集苦,而此心不減,諸佛悟之舉體為道滅,
J36nB348_p0321a13║而此心不增,妙心雖同,迷悟懸隔,遂依無作四諦發
J36nB348_p0321a14║無上菩提心,稱性修行六度萬行,自覺覺他,即是圓
J36nB348_p0321a15║教菩薩。此四種菩薩所修福智,便名有為無漏。況功
J36nB348_p0321a16║行圓滿,同歸無上菩提,則法界舉體而為四智菩提。
J36nB348_p0321a17║無漏身土,盡未來際,利樂有情,豈可亦謂之如幻如
J36nB348_p0321a18║夢乎。然四聖中,二乘雖出生死,但證偏真,不達心性
J36nB348_p0321a19║全體,僅名有為無漏。諸佛菩薩,能證心性全體,故約
J36nB348_p0321a20║全性起修,即名有為無漏可也。若約全修在性,即名
J36nB348_p0321a21║無為無漏可也。金剛經如幻如夢者,為破凡外二乘
J36nB348_p0321a22║我法二執言之。夫夢境雖空,而夢心即是覺心,幻事
J36nB348_p0321a23║雖虛,而幻本亦不全虛,泡雖無實,而非無水,影雖無
J36nB348_p0321a24║實,而非無質,則知六凡生死往還,雖如幻夢,而佛性
J36nB348_p0321a25║亦不斷滅,但日用不知耳。菩薩了知現前一念心性,
J36nB348_p0321a26║亙古亙今,本不生滅,上等諸佛,下等眾生,雖欲不上
J36nB348_p0321a27║求下化,不可得也。然雖發大菩提心,無始虛妄。無明
J36nB348_p0321a28║習重,觀力輕微,恐易退轉,必須將此圓解,專念阿彌
J36nB348_p0321a29║陀佛,求生極樂世界。蓋吾現前一念心性,既本豎窮
J36nB348_p0321a30║橫遍,則本具無邊剎海。於我心性無邊剎海中,實有
J36nB348_p0321b01║十萬億剎外之極樂世界,實有現在阿彌陀佛,先證
J36nB348_p0321b02║心性,慈悲接引一切迷流。我今以此菩提心力,稱彼
J36nB348_p0321b03║名號,便與阿彌陀佛如空合空,水合水。故稱名一聲,
J36nB348_p0321b04║即一聲一心不亂,稱名十聲,即十聲一心不亂,乃至
J36nB348_p0321b05║稱名七日,即七日一心不亂。以正稱名時,更無二心,
J36nB348_p0321b06║更無可亂故也。或謂十惡五逆,臨終十念,尚得往生,
J36nB348_p0321b07║何必平日矻矻稱名,此大不然。經云,十惡五逆得往
J36nB348_p0321b08║生者,必過去曾種菩提種子。若無菩提種子,何能遇
J36nB348_p0321b09║善友,縱遇善友勸發,亦何能頓生信願,稱念弘名邪。
J36nB348_p0321b10║故凡修心淨業之士,急須薦取妙心,發菩提願,稱念
J36nB348_p0321b11║阿彌陀佛。雖不斷惑,亦能帶業往生,橫超三界,乃不
J36nB348_p0321b12║可思議法門。十方諸佛,以無量舌,無量音,歎此法門,
J36nB348_p0321b13║猶莫能盡,應當諦信而力行之。今篁南聖河吳居士,
J36nB348_p0321b14║與堅密法友,特為令先慈成淨優婆夷洪太孺人請
J36nB348_p0321b15║說法要,敬為拈出。
J36nB348_p0321b16║  茶話
J36nB348_p0321b17║   荅卓左車茶話(原問博山啟附)
J36nB348_p0321b18║ (上堂則超佛越祖,接眾則權引中下。此流俗宗匠,未悟心法者,所必墮之窠臼,致禪教律及淨土諸
J36nB348_p0321b19║ 法,俱失綱宗,俱成實法,智者無所適從,愚人蔑棄一切,有自來也。佛言,若人專念彌陀佛,是名無上
J36nB348_p0321b20║ 深妙禪。如今弄虛頭逞精魂漢,一味胡言亂語,定不如真實參究念佛底人。寧為上上人撥無淨土,
J36nB348_p0321b21║ 令悟土即心,不應為中下人收作權乘,破壞真法。況法王於法自在,隨時應機,自無陳見,何必依他
J36nB348_p0321b22║ 古宿,揚禪抑淨,伏乞豎吹毛劍,擊塗毒鼓,大轉法輪。如何是念佛門中通身入理向上一路,直踏毘
J36nB348_p0321b23║ 盧頂上行作略。如何是學人初下手時,便離四句絕百非念佛。如何是念佛人最後極則淆訛處腦
J36nB348_p0321b24║ 後一鎚。從來宗門語句,壁立萬仞,一涉淨土,定屬廉纖。冀和尚將向來自性彌陀惟心淨土等語,撇
J36nB348_p0321b25║ 向一邊,親見如來境界,快說一番,震動大千世界。)
J36nB348_p0321b26║宗乘與淨土,二俱勝妙法。眾生根性異,不免隨機說。
J36nB348_p0321b27║向上一著,非淨非禪,即禪即淨,才言參究,已是曲為
J36nB348_p0321b28║下根。果大丈夫,自應諦信是心作佛,是心是佛。設一
J36nB348_p0321b29║念與佛有隔,不名念佛三昧。若念念與佛無閒,何勞
J36nB348_p0321b30║更問阿誰。故參究誰字,與攝心數息等,皆非淨土極
J36nB348_p0321c01║則事也。淨土極則事,無念外之佛,為念所念,無佛外
J36nB348_p0321c02║之念,能念於佛。正下手時便不落四句百非,通身拶
J36nB348_p0321c03║入,但見阿彌陀佛一毛孔光,即見十方無量諸佛,但
J36nB348_p0321c04║生西方極樂一佛國土,即生十方諸佛淨土,此是向
J36nB348_p0321c05║上一路。若捨現前彌陀,別言自性彌陀,捨西方淨土,
J36nB348_p0321c06║別言惟心淨土,此是淆訛公案。經云,三賢十聖住果
J36nB348_p0321c07║報,惟佛一人居淨土。此是腦後一鎚。普賢十大願王,
J36nB348_p0321c08║導歸極樂,誰敢收作權乘。憶佛念佛,不假方便,自得
J36nB348_p0321c09║心開,誰謂定屬廉纖。但能深信此門,依信立願,依願
J36nB348_p0321c10║起行,則念念流出無量如來。遍坐十方微塵國土,轉
J36nB348_p0321c11║大法輪,照古照今,非為分外,何止震動大千世界而
J36nB348_p0321c12║已。欲知納僧家事,不妨借中峰一偈,通箇消息。偈曰,
J36nB348_p0321c13║禪外不曾譚淨土,須知淨土外無禪。兩重公案都拈
J36nB348_p0321c14║卻,熊耳峰開五葉蓮。
J36nB348_p0321c15║   示念佛法門
J36nB348_p0321c16║念佛法門,別無奇特,只深信力行為要耳。佛云,若人
J36nB348_p0321c17║但念彌陀佛,是名無上深妙禪。天台云,四種三昧,同
J36nB348_p0321c18║名念佛,念佛三昧,三昧中王。雲棲云,一句阿彌陀佛,
J36nB348_p0321c19║該羅八教,圓攝五宗。可惜今人,將念佛看做淺近勾
J36nB348_p0321c20║當,謂愚夫愚婦工夫,所以信既不深,行亦不力,終日
J36nB348_p0321c21║悠悠,淨功莫剋。設有巧設方便,欲深明此三昧者,動
J36nB348_p0321c22║以參究誰字為向上。殊不知現前一念能念之心,本
J36nB348_p0321c23║自離過絕非,不消作意離絕,即現一句所念之佛,亦
J36nB348_p0321c24║本自超情離計,何勞說妙譚玄。秖貴信得及,守得穩,
J36nB348_p0321c25║直下念去,或晝夜十萬,或五萬三萬,以決定不缺為
J36nB348_p0321c26║準,畢此一生,誓無變改。若不得往生者,三世諸佛,便
J36nB348_p0321c27║為誑語。一得往生,永無退轉,種種法門,咸得現前。切
J36nB348_p0321c28║忌今日張三,明日李四,遇教下人又思尋章摘句,遇
J36nB348_p0321c29║宗門人,又思參究問荅,遇持律人又思搭衣用缽,此
J36nB348_p0321c30║則頭頭不了,帳帳不清。豈知念得阿彌陀佛熟,三藏
J36nB348_p0322a01║十二部極則教理,都在裏許,千七百公案向上機關
J36nB348_p0322a02║亦在裏許,三千威儀,八萬細行,三聚淨戒,亦在裏許。
J36nB348_p0322a03║真能念佛,放下身心世界,即大布施。真能念佛,不復
J36nB348_p0322a04║起貪瞋癡,即大持戒。真能念佛,不計是非人我,即大
J36nB348_p0322a05║忍辱。真能念佛,不稍閒斷夾雜,即大精進。真能念佛,
J36nB348_p0322a06║不復妄想馳逐,即大禪定。真能念佛,不為他歧所惑,
J36nB348_p0322a07║即大智慧。試自簡點,若身心世界,猶未放下,貪瞋癡
J36nB348_p0322a08║念,猶自現起,是非人我,猶自挂懷,閒斷夾雜,猶未除
J36nB348_p0322a09║盡,妄想馳逐,猶未永滅,種種他歧,猶能惑志,便不為
J36nB348_p0322a10║真念佛也。要到一心不亂境界,亦無他術,最初下手,
J36nB348_p0322a11║須用數珠,記得分明,刻定課程,決定無缺,久久純熟,
J36nB348_p0322a12║不念自念,然後記數亦得,不記亦得。若初心便要說
J36nB348_p0322a13║好看話,要不著相,要學圓融自在,總是信不深,行不
J36nB348_p0322a14║力。饒你講得十二分教,下得千七百轉語,皆是生死
J36nB348_p0322a15║岸邊事,臨命終時,決用不著。珍重。
J36nB348_p0322a16║   示念佛三昧
J36nB348_p0322a17║念佛三昧,名寶王三昧,三昧中王。凡偏圓權實種種
J36nB348_p0322a18║三昧,無不從此三昧流出,無不還歸此三昧門。蓋至
J36nB348_p0322a19║圓頓之要旨,亦三根普利之巧便也。眾生心性,一而
J36nB348_p0322a20║已矣。只此一心,法爾具真如生滅二門。正隨緣而不
J36nB348_p0322a21║變,名真如門,即不變而隨緣,名生滅門,依真如門說
J36nB348_p0322a22║圓實教,依生滅門說偏權教,離真如無生滅,權是實
J36nB348_p0322a23║家之權,故可為實施權,離生滅無真如,實是權家之
J36nB348_p0322a24║實,故須開權顯實,為實施權。有藏通別教之三,開權
J36nB348_p0322a25║顯實,統惟圓教之一。權實四教,無非念佛法門,所謂
J36nB348_p0322a26║念自佛,念他佛,雙念自他佛,約四教成十二種念佛
J36nB348_p0322a27║三昧。又常行等四種三昧同名念佛,一一三昧,各具
J36nB348_p0322a28║十二,則四十八種。復次念他佛者,或念相好,念法門,
J36nB348_p0322a29║念實相,以例念自念雙,亦可各三,廣歷四三昧,四教
J36nB348_p0322a30║則一百四十四種,一一種,復有無量境觀差別,非言
J36nB348_p0322b01║可宣。而持名一法,出佛說阿彌陀經,仍在前來種種
J36nB348_p0322b02║三昧之外。觀經云,汝若不能念彼佛者,應稱無量壽
J36nB348_p0322b03║佛名字是也。此持名法門,雖似曲為中下,仍復最頓
J36nB348_p0322b04║最圓。蓋所持之心,無論解與不解,當體無非一境三
J36nB348_p0322b05║諦。能持之心,無論達與不達,當體無非一心三觀。請
J36nB348_p0322b06║嘗言之。六字彌陀,為因名故名,為因心故名,為亦名
J36nB348_p0322b07║亦心故名,為非名非心故名。若因名故名,名應自持,
J36nB348_p0322b08║何待心持,又名能自持,與心何預。若因心故名,是心
J36nB348_p0322b09║本有名,則不持時,名何不現。若亦名亦心故名,名能
J36nB348_p0322b10║有名,何待於心。心能有名,何待於名。又此名字,誰半
J36nB348_p0322b11║屬名,誰半屬心,且不持時,名中半名雖無,心中半名
J36nB348_p0322b12║應在。離既各無,合云何有。若非名非心故名,既非名
J36nB348_p0322b13║非心,何能更有彌陀名字。如此推名,名字性空,緣生
J36nB348_p0322b14║幻有。一名字性,即一切名字性,名字即法界。中道實
J36nB348_p0322b15║相,舉一全收,無一法在名字外,所念境諦既爾。能念
J36nB348_p0322b16║觀智,例此可知。復次束此境三,總名妙假,舉正報該
J36nB348_p0322b17║依報,舉化主該徒眾,舉假名該實法,一句名號,三千
J36nB348_p0322b18║歷然故。復次束此觀三,總名為空,以覓心無朕故。復
J36nB348_p0322b19║次名若是心,復何為名。名若非心,心何持名。心若是
J36nB348_p0322b20║名,復何為心。心若非名,名何預心。於其中閒,無是非
J36nB348_p0322b21║是,豈非即中。虎谿云,境為妙假觀為空,境觀雙亡即
J36nB348_p0322b22║是中,亡照何嘗有先後,一心圓絕了無蹤。此之謂也。
J36nB348_p0322b23║悟此理而持名,則一稱一念。頓圓無上菩提,縱未悟
J36nB348_p0322b24║而捻珠記數,矻矻窮年,未嘗不暗合道妙。全在妙境
J36nB348_p0322b25║妙觀之中,久久熏習,性德漸顯。如染香人,身有香氣,
J36nB348_p0322b26║不假方便,自得心開。此蓮宗諸祖,所以極力弘揚也。
J36nB348_p0322b27║誰有智者,捨此別求歧徑哉。
J36nB348_p0322b28║   除夕荅問
J36nB348_p0322b29║維那問,臘月三十日,請師直拈向上一著。荅,本具現
J36nB348_p0322b30║成,不從人得。西堂問,本具現成,因甚欲證而不能即
J36nB348_p0322c01║證。荅,何勞欲證。良久曰,欲證者稀。乃曰,文殊起佛見
J36nB348_p0322c02║法見,世尊貶向二鐵圍山。高峰云,今日有起佛見法
J36nB348_p0322c03║見,便應合掌讚歎。何以故,時節若到,其理自彰。世尊
J36nB348_p0322c04║貶文殊,為誡心外求佛法者。高峰讚二見,為勸甘棄
J36nB348_p0322c05║佛法者。惟達心外別無佛法,方可熾然求於佛法。古
J36nB348_p0322c06║人不著佛法僧求,如是而求,豈似今人,才說求佛求
J36nB348_p0322c07║法,便昧性具之宗,才說無佛無法,便欲全廢修證。偏
J36nB348_p0322c08║邪之見,何預圓宗。眾居士問,大慧荅中庸首三句為
J36nB348_p0322c09║三身,有過無過。荅,宗眼圓通,隨拈皆得,灼然無過。然
J36nB348_p0322c10║是大慧之中庸,非子思之中庸也。進問,何故清涼國
J36nB348_p0322c11║師謂,妄欲和融儒釋者,應墮無閒。荅,儒是世閒法,執
J36nB348_p0322c12║同則謗出世法,所以犯墮。今稟華嚴事事無礙之宗,
J36nB348_p0322c13║如遍行外道,同證解脫,又稟法華開顯之旨,治世語
J36nB348_p0322c14║言,皆順正法,故無過也。惺谷禪師云,為門外人說同
J36nB348_p0322c15║句不同,彼必反生疑謗,為入門人說異句,不異,彼必
J36nB348_p0322c16║狃於舊習,為升堂人說雙亦句,令知差別源委,為入
J36nB348_p0322c17║室人說雙非句,麤言細語,同歸第一義諦。儒釋但假
J36nB348_p0322c18║立名字,有何同異可論哉。進問,且如喜怒哀樂之未
J36nB348_p0322c19║發謂之中,與一念未生為同為別。荅,若熾然喜怒哀
J36nB348_p0322c20║樂時,仍是未發之中,可謂一念不生全體現。若離現
J36nB348_p0322c21║前一念,別求一念未生前,謂是向上,全墮滅相法塵。
J36nB348_p0322c22║當知念即無念,故云未生,喜怒哀樂即無喜怒哀樂,
J36nB348_p0322c23║故云未發。恁麼會得,方許說同,其或不然,四句俱謬。
J36nB348_p0322c24║又問,菩提流支是大乘法師,何於達磨興毒。荅,南嶽
J36nB348_p0322c25║思大師亦受七毒,此皆二義。約實則權位大士,不達
J36nB348_p0322c26║圓乘,如增上慢四眾,打常不輕是也。約權則正顯南
J36nB348_p0322c27║嶽達磨之妙,如調達真善知識是也。西堂問,既云教
J36nB348_p0322c28║外別傳,何復云楞伽四卷可以印心。荅,教外別傳,即
J36nB348_p0322c29║教內真傳,如因指見月,指非是月,不謂所指非月也。
J36nB348_p0322c30║離經一字,即同魔說,不以經卷印心,何名傳佛心印。
J36nB348_p0323a01║又吾宗乘妙處,奪情不奪法,執著文字,須云不立,若
J36nB348_p0323a02║執不立,妙藥反成大病,卻是依文解義,三世祖冤,所
J36nB348_p0323a03║以仍須以教印心也。凡看宗語,須具超方眼目。且如
J36nB348_p0323a04║神秀偈,五祖教人禮拜持誦,依此修行,可作佛祖,六
J36nB348_p0323a05║祖書偈,以鞋抹之云,亦未見性。人皆謂與奪互換,又
J36nB348_p0323a06║詭護六祖。不知此時,佛法尚盛,人情尚淳,彼追逐者,
J36nB348_p0323a07║皆英傑為法而然,絕非爭虛名虛位,何必如兵不厭
J36nB348_p0323a08║詐之局,貽羞法門哉。當知秀偈,雖涉漸修,千穩百當,
J36nB348_p0323a09║祖偈,雖甚圓頓,毫釐有差,天地懸隔,得則直超,失則
J36nB348_p0323a10║永墜。五祖賞則真賞,罰則真罰,非詭態也。且必密付
J36nB348_p0323a11║信衣,遣令他去者,正欲與六祖共扶圓門漸修之慧
J36nB348_p0323a12║命,不忍使現在未來眾生,誤墮坑塹,乃為密護神秀,
J36nB348_p0323a13║故致六祖備受逋逃驅逐之苦。使一時表彰,分以半
J36nB348_p0323a14║座,何得有此。豈五祖亦曾受金幣故,法嗣不厭眾心,
J36nB348_p0323a15║六祖亦以薦書得法故,雖受源流,而心虛膽怯,不能
J36nB348_p0323a16║登座揮麈哉。若能於語錄看出文外之旨,亦能於千
J36nB348_p0323a17║經萬論看出文外之旨,便不是依文解義,亦復不離
J36nB348_p0323a18║經論一字。如或不然,三藏十二部,千七百公案,皆標
J36nB348_p0323a19║月指。認祖指為月,與認佛指為月,何以異哉。
J36nB348_p0323a20║   為大冶
J36nB348_p0323a21║禪教律三,總非心外有法,是故分執之固謬也,合求
J36nB348_p0323a22║之亦謬也。分執鬥諍滋生,合求泛濫無統,皆由不知
J36nB348_p0323a23║痛為生死,直趨菩提,所以圖名不圖實,圖枝末不圖
J36nB348_p0323a24║根本耳。夫禪教律,皆名也,真能自覺覺他,乃其實也。
J36nB348_p0323a25║機鋒轉語,偈頌拈提,禪之枝末也。透脫識情,禪根本
J36nB348_p0323a26║也。消文衍義,章句名相,教之枝末也。觀心入證,教根
J36nB348_p0323a27║本也。著衣持缽,錫杖芒鞋,律之枝末也。斷有漏法,律
J36nB348_p0323a28║根本也。苟依禪透脫識情,何患不觀心入證,斷有漏
J36nB348_p0323a29║法乎。苟依教觀心入證,何患不斷有漏法,透脫識情
J36nB348_p0323a30║乎。苟依律斷有漏法,何患不透脫識情,觀心入證乎。
J36nB348_p0323b01║不惟分無可分,亦且合無可合。分無可分,故古來大
J36nB348_p0323b02║聖大賢,無不貫通三學者,合無可合,故古來真實知
J36nB348_p0323b03║識,無不各專一門者。六祖南嶽等,未嘗為人授戒說
J36nB348_p0323b04║經也。窺基長水等,未嘗為人棒喝授戒也。道宣懷素
J36nB348_p0323b05║等,未嘗為人上堂講經也。降自近代尊宿,亦有古風
J36nB348_p0323b06║可仰,如壽昌禪師,深知教律之意,終不授戒說經。雪
J36nB348_p0323b07║浪法師,深知禪律之意,終不提拈授戒。大會示權二
J36nB348_p0323b08║律主,亦知禪教之意,終不譚宗說教。至紫柏大師,學
J36nB348_p0323b09║淹三藏,果證無生,道高德厚,杲日麗天,乃一生絕不
J36nB348_p0323b10║上堂,不講經傳戒,秖令人真參實究,深入經藏,誓持
J36nB348_p0323b11║根本五戒而已。其視法門中事,何等尊重。豈似後人,
J36nB348_p0323b12║茫無所知,肆無忌憚,敢於輒自上堂講演傳戒,如賤
J36nB348_p0323b13║丈夫之登壟斷,幾何不以如來正法,為戲劇之具也。
J36nB348_p0323b14║嗚呼痛哉,江右大冶賢者,苦求一言,發明三學根源。
J36nB348_p0323b15║予謂學人出門一步,先須痛絕眼前虛名小利,百年
J36nB348_p0323b16║活計,必當置身千古聖賢之列,誓就現前一念,識取
J36nB348_p0323b17║三學真正血脈,仍向紅爐烈燄中,千錘百鍊勿為躍
J36nB348_p0323b18║冶之金,然後晦跡韜光,向古廟香爐安身立命,畢志
J36nB348_p0323b19║不起一念浮動心,直俟絕後再甦。譬如冷灰豆爆,無
J36nB348_p0323b20║秋毫意必固我,方可作陶凡鑄聖大冶矣。大眾珍重。
J36nB348_p0323b21║   辛卯除夕茶話
J36nB348_p0323b22║諸方茶話,多說向上事。朽旭不然,與諸友說家常受
J36nB348_p0323b23║用耳。佛制比丘,行六和敬,所以僧伽,名和合眾。身和
J36nB348_p0323b24║同住,口和無諍,意和同悅,戒和同修,見和同解,利和
J36nB348_p0323b25║同均,遵此六和,乃名僧寶,其要只一慈心也。佛告比
J36nB348_p0323b26║丘,汝等應當身業行慈,口業行慈,意業行慈,當知慈
J36nB348_p0323b27║能關閉諸惡趣門,普生無量眾善。慈心之人,瞋者見
J36nB348_p0323b28║之歡喜,怖者見之安隱,憂者見之開釋,苦者見之悅
J36nB348_p0323b29║樂,乃至鳥獸見之不生毒害恐怖之心。試觀魔亦現
J36nB348_p0323b30║佛相好光明殊特,而令見者恍惚不安,以無慈心也。
J36nB348_p0323c01║佛亦現明王相,忿怒威猛,而令見者拔罪生善,以有
J36nB348_p0323c02║慈力也。朽旭生平,不曾為一人薙頭,亦不曾為一人
J36nB348_p0323c03║改名,凡同住者,十方彼此,法道為親,情無適莫。但願
J36nB348_p0323c04║諸友,各修慈心三昧,不可隨俗徇污,亦勿矯強立異,
J36nB348_p0323c05║恪遵佛戒,痛革妄情,除得一分習氣,是一分修行,融
J36nB348_p0323c06║得一分偏私,是一分學問。朽旭德薄緣淺,誓不圖熱
J36nB348_p0323c07║鬧門庭,世諦流布,須各為大事,念報深恩,互相砥礪,
J36nB348_p0323c08║力挽頹風,庶不辜同住一番。最後臘月三十日到來,
J36nB348_p0323c09║保有真實受用,不至如落湯螃蟹也。珍重。
J36nB348_p0323c10║靈峰蕅益大師宗論卷第四之一
J36nB348_p0324a01║靈峰蕅益大師宗論卷第四之二
J36nB348_p0324a02║  說
J36nB348_p0324a03║   作法說
J36nB348_p0324a04║破戒雖惡,覆藏尤惡。無過雖善,改過尤善。改過一塗,
J36nB348_p0324a05║三世諸佛,證菩提之通津也。故五悔法門,凡夫迄等
J36nB348_p0324a06║覺,無不藉為進趣方便。憂悔吝者存乎介,震無咎者
J36nB348_p0324a07║存乎悔。禍福無門,唯人自召。世人正造罪時,實是大
J36nB348_p0324a08║惡。不以為恥,向人發露,善中之善。反以為羞,甘於惡
J36nB348_p0324a09║而苦於善,遂成惡中之惡,永無出期。顛倒愚癡,莫此
J36nB348_p0324a10║為甚。眾中懺悔,能使不犯者倍加警策,已犯者深生
J36nB348_p0324a11║慚愧。或亦發心懺悔,學好者增長善根,譏笑者亦植
J36nB348_p0324a12║遠因,兼可消我夙罪,誡我未來。如來立法,決定不錯,
J36nB348_p0324a13║違佛語者,非佛弟子。矧造已能悔,即是猛勇丈夫,可
J36nB348_p0324a14║敬可畏。勇改一念,成佛正因,非具真信心深善根,不
J36nB348_p0324a15║能將此法門流通人世。凡能此者,皆當與勇施比丘
J36nB348_p0324a16║同垂不朽。合掌而說偈曰,罪性本無生,何須復覆藏。
J36nB348_p0324a17║覆藏罪成有,不覆罪乃空。嗟彼無慚人,藉口觀實相。
J36nB348_p0324a18║作法尚不能,豈達無生理。若實了無生,罪相即實相。
J36nB348_p0324a19║罪既即實相,故無可覆藏。如因病求藥,乃獲得仙丹。
J36nB348_p0324a20║輕身而飛舉,勝無病凡庸。不捨作法懺,而入無生理。
J36nB348_p0324a21║後後固具前,前前亦通後。慎終能如始,深達諸緣起。
J36nB348_p0324a22║不欺於三寶,及護法天龍。將此真切心,自度復化他。
J36nB348_p0324a23║回向安樂邦,是名大乘道。
J36nB348_p0324a24║   妙安說
J36nB348_p0324a25║三界無安,猶如火宅。惟深入火光三昧者,能轉煩惱
J36nB348_p0324a26║業報之火為智慧火,於中遊戲出沒自在無礙,乃名
J36nB348_p0324a27║妙安。夫煩惱火與智慧火,體一而異名者也,非煩惱
J36nB348_p0324a28║滅而智慧生。以無智慧時,煩惱決不滅故。亦非智慧
J36nB348_p0324a29║生而煩惱滅,以有智慧時,煩惱已先謝故。如暗時無
J36nB348_p0324a30║明,明時無暗,暗不障明,明不破暗。二法從不相到,以
J36nB348_p0324b01║明暗無體,同以虛空為其體故,如是智慧煩惱無體,
J36nB348_p0324b02║同以心性為其體故。如火大緣於糞境,臭氣逼人,緣
J36nB348_p0324b03║於栴檀,馨香遠徹。心性亦爾,緣利為三塗,緣名為修
J36nB348_p0324b04║羅,緣五常十善為欲界人天,緣四禪四空為色無色
J36nB348_p0324b05║界,緣無漏偏真為聲聞緣覺,緣六度萬行自利利他
J36nB348_p0324b06║為菩薩,緣於實相則名為佛。夫心雖隨緣具成十界,
J36nB348_p0324b07║其性仍非十界,猶火隨緣具有香臭,其性仍非香臭
J36nB348_p0324b08║也。夫十界法外,別無自心,而一一界心,還出十界,猶
J36nB348_p0324b09║香臭草木外,別無火體,而一一草木火種,還燒一切
J36nB348_p0324b10║諸草木也。法華三乘人天,龍女闡提,無不授記作佛,
J36nB348_p0324b11║以一切草木之火,同一火性故也。能知一火一切火,
J36nB348_p0324b12║一切火一火者,不於煩惱火外,別求智慧火,不于業
J36nB348_p0324b13║火外,別求神通三昧火,不于苦報火外,別求法性真
J36nB348_p0324b14║火,併世閒聰明而置諸佛法,是謂即煩惱火成智慧
J36nB348_p0324b15║火。用推人之手扶人,毀人之口讚人,怨憾人之心愛
J36nB348_p0324b16║人慈人,是謂即業火成解脫火。知此根身器界,一一
J36nB348_p0324b17║唯心,不作彼此人我種種情見,則鑊湯爐炭劍樹刀
J36nB348_p0324b18║山,皆納僧家樂意三昧,何況人閒小小逆境惡緣,寧
J36nB348_p0324b19║非磨礱性真之具。是謂即苦火成法身火,是謂火光
J36nB348_p0324b20║三昧。偈曰,迷時妙法成生死,悟後三千性寂然。寂然
J36nB348_p0324b21║元不落空亡,生死何嘗有實體。為實施權說迷悟,開
J36nB348_p0324b22║權顯實迷悟絕。迷情絕處悟無棲,權實二名亦無寄。
J36nB348_p0324b23║非權非實法之本,心佛眾生性匪殊。依此建立權實
J36nB348_p0324b24║門,及以本跡不思議。譬如蓮華不異時,四微亦復無
J36nB348_p0324b25║差別。而說華因蓮為果,果又生因不可盡。若人識得
J36nB348_p0324b26║心蓮華,長在三界非界攝。便能恆轉如是經,百千萬
J36nB348_p0324b27║億無數卷。序正流通及勸發,一彈指頃功圓滿。
J36nB348_p0324b28║   謙光說
J36nB348_p0324b29║易曰,謙,德之柄也。謙尊而光,卑而不可踰,此與當仁
J36nB348_p0324b30║不讓於師之旨無殊。經云,心佛眾生三無差別。眾生
J36nB348_p0324c01║與佛平等,不應輕於一切,故示以謙。佛與自心平等,
J36nB348_p0324c02║不應諉能於佛,故策以不讓。不讓故無卑劣慢,謙故
J36nB348_p0324c03║無增上慢,及我慢邪慢,此謙之實義也。欲契此實義,
J36nB348_p0324c04║應諦觀現前一念心之自性。適言其有,覓不可得,適
J36nB348_p0324c05║言其無,應用無盡。以為在內,周遍六虛,以為在外,覺
J36nB348_p0324c06║滿身際。以為即身,夢不俱寐,死不俱滅。以為離身,除
J36nB348_p0324c07║卻四大六根,畢竟便無形相。是知凡夫終日在妄之
J36nB348_p0324c08║心性,即離過絕非之心性,不俟成佛而後離過絕非
J36nB348_p0324c09║也。夫我心性本自離過絕非,何得讓能於佛,一切眾
J36nB348_p0324c10║生心性亦罔不離過絕非,何得稍生忽慢。由不讓故,
J36nB348_p0324c11║上合十方諸佛,與佛如來同一慈力,由不輕故,下合
J36nB348_p0324c12║十方眾生,與諸眾生同一悲仰。是謂尊而光,卑而不
J36nB348_p0324c13║可踰,君子之終也。
J36nB348_p0324c14║   孝聞說
J36nB348_p0324c15║世出世法,皆以孝順為宗。梵網經云,孝順父母師僧
J36nB348_p0324c16║三寶,孝名為戒。蓋父母生我色身,師僧生我法身,三
J36nB348_p0324c17║寶生我慧命,是故咸須孝順。而欲修孝順者,尤須念
J36nB348_p0324c18║念與戒相應。如曾子云,無故而殺一蟲蟻,非孝也。無
J36nB348_p0324c19║故而折一草木,非孝也。世孝尚爾,況出世大孝乎。以
J36nB348_p0324c20║要言之,真能孝順父母師僧三寶,決不敢犯戒造惡。
J36nB348_p0324c21║經言孝名為戒者,正欲人以戒為孝故也。夫世閒孝,
J36nB348_p0324c22║以朝夕色養為最小,以不辱身不玷親為中,以喻親,
J36nB348_p0324c23║於道為大。出世孝亦如是,勤心供養三寶,興崇佛事,
J36nB348_p0324c24║小孝也。脫離生死,不令佛子身久在三界淪溺,中孝
J36nB348_p0324c25║也。發無上菩提心,觀一切眾生無始以來皆我父母,
J36nB348_p0324c26║必欲度之令成佛道,此大孝也。舜,盡世閒大孝之道,
J36nB348_p0324c27║玄德升聞於堯而為天子。今出家兒,盡出世大孝之
J36nB348_p0324c28║道,玄德聞於法界,必成無上菩提明矣。
J36nB348_p0324c29║   洗心說
J36nB348_p0324c30║夫心性本自離過絕非,靈明清淨,秖由無始無明,迷
J36nB348_p0325a01║理為咎,妄有三惑。譬如浮雲,翳彼太虛,然浮雲決不
J36nB348_p0325a02║從太虛外來,以虛空性無外故。則無明三惑,亦豈從
J36nB348_p0325a03║心性外來,而心性豈有外哉。心性無外,何有能洗所
J36nB348_p0325a04║洗,當知既約全體成迷,假說能翳所翳。亦約全迷歸
J36nB348_p0325a05║悟,假說能洗所洗。全體成迷,猶全水成冰,冰即翳水
J36nB348_p0325a06║而不令流動也。全迷歸悟,猶全冰成水,水即融冰而
J36nB348_p0325a07║不令質礙也。於一心中,既妄成三惑,了彼三惑,即成
J36nB348_p0325a08║妙三止矣。體真止者,了知十界無非一心,能融界內
J36nB348_p0325a09║界外見思之惑。方便隨緣止者,了知一心具足十界,
J36nB348_p0325a10║能融界內界外塵沙之惑。息二邊分別止者,了知一
J36nB348_p0325a11║心十界十界一心不可思議,能融根本無明之惑。由
J36nB348_p0325a12║能融惑也,三止皆有止息義焉。由能了知也,三止皆
J36nB348_p0325a13║有停止義焉。由惑與理無二體,能融所融,能知所知,
J36nB348_p0325a14║無二致也,三止皆有不止止義焉。三止各具三義,則
J36nB348_p0325a15║是九義。九義秖是三止,三止秖是一心。一心本無能
J36nB348_p0325a16║洗所洗,而能洗所洗宛然不濫。易傳曰,聖人以此洗
J36nB348_p0325a17║心退藏於密,義極於此。大經曰,三德若縱,亦不名妙,
J36nB348_p0325a18║三德若橫,亦不名妙,三德不縱不橫,名祕密藏,乃名
J36nB348_p0325a19║為妙。契此妙密,功在於智。發此妙智,不離於心。心智
J36nB348_p0325a20║既發,則三惑融泮,如湯消冰,假名為洗。請更以佛頂
J36nB348_p0325a21║證之。經云,指皆是物,無是見者。此明妙心離一切相,
J36nB348_p0325a22║體真止也。又云,微細發明,無非見者。此明妙心即一
J36nB348_p0325a23║切法,方便隨緣止也。又云,此見及緣,元是菩提妙淨
J36nB348_p0325a24║明體,云何於中有是非是。此明妙心離即離非,是即
J36nB348_p0325a25║非即,息二邊分別止也。即此一章,宛具三止。即彼三
J36nB348_p0325a26║止,各含三義。若向此處真實體會,不泥語言文字,亦
J36nB348_p0325a27║不悖語言文字,從見色聞聲處分疏得下,從語言文
J36nB348_p0325a28║字中照剖得來,方知一代時教,千七百公案,說來說
J36nB348_p0325a29║去,無不是者箇道理,千變萬化,總是一條線索。一條
J36nB348_p0325a30║線索,具足千變萬化,便可坐微塵裡,轉大法輪。剖一
J36nB348_p0325b01║塵,出大千經卷,以大千經卷,收入一塵。亦不見有大
J36nB348_p0325b02║千相,亦不見有一塵相,亦能使大千一塵,各各宛然,
J36nB348_p0325b03║不相妨礙,不相映奪,是謂至顯至露,至微至密。是謂
J36nB348_p0325b04║非顯非密,亦顯亦密。是謂無可洗而洗,是謂若欲淨
J36nB348_p0325b05║土,當淨其心。隨其心淨,則佛土淨矣。
J36nB348_p0325b06║   慈濟說
J36nB348_p0325b07║佛道曠濟,以孝為宗。孝該萬行,以慈為要。慈心三昧
J36nB348_p0325b08║之力,毒藥可為甘露,刀杖化為天華,誠救劫濁之良
J36nB348_p0325b09║藥,解冤業之神咒也。嗚呼,四大同體,覺性無差,何彼
J36nB348_p0325b10║何我,孰怨孰親。由迷強故,橫計是非,由執重故,妄成
J36nB348_p0325b11║憎愛。愛則相生不斷,憎則相害不息,順則憎復成愛,
J36nB348_p0325b12║逆則愛復成憎。憎愛遞來,怨親互作,別業同造,劫感
J36nB348_p0325b13║刀兵。設不修行大慈,何以濟茲大難。誠能設七境以
J36nB348_p0325b14║繫心,施三樂而調意,乃至上怨緣中,與以上樂,心生
J36nB348_p0325b15║喜悅,無復嫉惱。以此定向刀山,刀山必折,以此定向
J36nB348_p0325b16║火湯,火湯必滅。故知普門究竟無畏神力,不離吾人
J36nB348_p0325b17║現前一念慈心也。設滿閻浮人,盡修此慈心三昧,娑
J36nB348_p0325b18║婆不即轉為淨土者,三世諸佛即為誑語。縱大地造
J36nB348_p0325b19║殺,一人獨修此,一人未嘗不獨得清泰也。唯智者能
J36nB348_p0325b20║深信之。
J36nB348_p0325b21║   念佛三昧說
J36nB348_p0325b22║全城章絜之述乃翁宇衡生平實行,臨終念佛坐逝,
J36nB348_p0325b23║及其先慈武碩人,得秉歸戒,正念善終因緣,乞予一
J36nB348_p0325b24║言,莊嚴淨土。淨名經云,若欲淨土,當淨其心。二先尊
J36nB348_p0325b25║心既淨矣,土安得不淨乎。且居士孝思不匱,深向法
J36nB348_p0325b26║門,心又淨矣,土安得不加淨乎。是何俟予言,而予始
J36nB348_p0325b27║可以言也。妙宗鈔云,五濁輕則同居土淨,體空巧方
J36nB348_p0325b28║便土淨,圓三觀實報土淨,究竟證寂光土淨。夫淨土
J36nB348_p0325b29║之道,若大路然,固不難知,淨土之理,若大海然,豈一
J36nB348_p0325b30║蹴盡乎。令先人五濁習輕,同居之淨,蓋可必也。至於
J36nB348_p0325c01║淨方便實報寂光,善繼善述,全賴君之孝思。居士但
J36nB348_p0325c02║諦審諦觀此一念孝思,在內邪,在外在中閒邪,過去
J36nB348_p0325c03║邪,現在未來邪,青黃赤白邪,長短方圓邪,自生邪,他
J36nB348_p0325c04║生共生無因生邪,有邪,無邪,亦有亦無,非有非無邪。
J36nB348_p0325c05║如是觀已,於心無所取,於法無所著。了知孝思,當體
J36nB348_p0325c06║即空即假即中,即空故見思淨,即假故塵沙淨,即中
J36nB348_p0325c07║故無明淨,三惑淨故,三土亦淨。自心三土淨,故父母
J36nB348_p0325c08║三土隨淨,以無心外之父母故。如觀一念孝思,任運
J36nB348_p0325c09║能淨三惑,觀一切善念,一切惡念,一切無記念,亦復
J36nB348_p0325c10║如是,是名覺意三昧,亦名念佛三昧。以知自心即空,
J36nB348_p0325c11║得見化身佛,知自心即假,得見報身佛,知自心即中,
J36nB348_p0325c12║得見法身佛。如觀自心,能見三佛,則念三佛,亦即顯
J36nB348_p0325c13║發自心三德。故曰,觀身實相,觀佛亦然,觀佛實相,觀
J36nB348_p0325c14║身亦然。生佛不二,父子一體,能度所度,俱不思議。慎
J36nB348_p0325c15║毋曰,但向父母未生前薦取也,饒你說箇父母未生,
J36nB348_p0325c16║早已有無邊生死,而只向現前一念覷破,何嘗是父
J36nB348_p0325c17║母生的。故曰,十世古今,始終不離於當念,了卻目前,
J36nB348_p0325c18║更無剩法。深思之。
J36nB348_p0325c19║   孕蓮說(亦名求生淨土訣)
J36nB348_p0325c20║癸未冬,予弘法華於普德,李石蘭居士,忘其齒爵,最
J36nB348_p0325c21║先皈依,時有求子凡情,予名曰淨育。越三年,則轉其
J36nB348_p0325c22║求子之心,塑佛像朝夕戀慕,一意求生淨土矣。予語
J36nB348_p0325c23║之曰,世閒生育,膿血雜亂,安得稱淨,唯蓮華化生,乃
J36nB348_p0325c24║真淨育,居士當別號孕蓮,予更請以要訣券焉。古人
J36nB348_p0325c25║謂愛不重不生娑婆,念不一不生極樂,居士既不求
J36nB348_p0325c26║子,則愛已輕,又能塑佛,則念已一。乃更有要訣者,蓋
J36nB348_p0325c27║莫切於是心作佛,是心是佛二語也。夫栴檀不過世
J36nB348_p0325c28║閒木耳,燒則成灰,雕則成像,豈非隨心所作乎。既成
J36nB348_p0325c29║像矣,朝夕禮拜瞻對,朝夕在心目中,心外無佛,豈非
J36nB348_p0325c30║即心而是乎。若知所雕佛像,的的心作心是,則知極
J36nB348_p0326a01║樂彌陀,亦的的心作心是也。若知極樂彌陀,心作心
J36nB348_p0326a02║是,則知十方三世一切諸佛,亦的的心作心是也。若
J36nB348_p0326a03║知一切諸佛心作心是,則知一切淨土,亦的的心作
J36nB348_p0326a04║心是也。以唯心淨因,育唯心淨果,無生而生,生即無
J36nB348_p0326a05║生。操此券而猶墮疑城,斷不可得,悟此訣而猶謂淨
J36nB348_p0326a06║土法門,不至圓頓,尤不可得矣。
J36nB348_p0326a07║   陳子法名真朗法號自昭說
J36nB348_p0326a08║詩曰,既明且哲,以保其身。夫身非七尺肉團之謂也。
J36nB348_p0326a09║聖人以天下為一身,以萬古為一息,故必天地位,萬
J36nB348_p0326a10║物育,而後謂之保身。大學明明德於天下,論語一日
J36nB348_p0326a11║克己復禮天下歸仁,皆此理也。王陽明超漢宋諸儒,
J36nB348_p0326a12║直接孔顏心學,一生示人,唯有致良知三字。良知者,
J36nB348_p0326a13║性德靈明之體,大學之所謂明德,論語之所謂已,詩
J36nB348_p0326a14║之所謂身也。致者,稱性圓照之功,大學之所謂明,論
J36nB348_p0326a15║語之所謂克,詩之所謂保也。苟不悟良知,則何所用
J36nB348_p0326a16║其致,苟不用致之之功,則良知何由全體顯現得大
J36nB348_p0326a17║受用。故吾命汝名曰真朗,即直指汝良知本體,欲汝
J36nB348_p0326a18║全性起修也,又命號曰自昭,欲汝念念致其良知,不
J36nB348_p0326a19║向外求,全修在性也。果能顧名思義,何難憲章姚江,
J36nB348_p0326a20║祖述洙泗,又何難遠溯熙河,朝宗於香水大海也哉。
J36nB348_p0326a21║   法器說
J36nB348_p0326a22║盈天地閒,皆器也。天為覆器,地為載器,日月為照明
J36nB348_p0326a23║之器,虛空為容受之器。夫誰為不器者,其唯形而上
J36nB348_p0326a24║者乎。然形而上者,使離於天地,日月虛空萬物,不幾
J36nB348_p0326a25║為兔角龜毛哉。縱天地日月虛空萬物外,果別有一
J36nB348_p0326a26║法,名之曰道。其誰見聞之。設可見聞,又一器而已矣。
J36nB348_p0326a27║何名不器,吾是以知形而上者謂器即不器。器即不
J36nB348_p0326a28║器,乃可稱法器耳。子以四教,文行忠信。文行忠信,古
J36nB348_p0326a29║之學者以之為道,今之學者以之為器。顏子博文約
J36nB348_p0326a30║禮,而欲從末由,則何器非道。由求赤各得其偏,而富
J36nB348_p0326b01║強禮樂,則何道非器。惟吾佛門亦然,三藏十二部,佛
J36nB348_p0326b02║之以文教也,四等六度,佛之以行教也,至誠心深心,
J36nB348_p0326b03║回向發願心,佛之以忠信教也。文為般若德,行為解
J36nB348_p0326b04║脫德,忠信為法身德。般若有三,謂文字觀照實相,亦
J36nB348_p0326b05║三德也。解脫有三,謂性淨圓淨方便淨,亦三德也。法
J36nB348_p0326b06║身有三,謂自性受用變化,亦三德也。三三不為多,一
J36nB348_p0326b07║三不為少,不縱橫,不並別,隨拈一法,諸法頓彰,何器
J36nB348_p0326b08║而非道,何道而不具足一切器。先儒謂物物一太極,
J36nB348_p0326b09║太極本無極,庶幾近之。蓋以太極為太極,則太極亦
J36nB348_p0326b10║一器矣。知太極之本無極,而物物無非太極,則物物
J36nB348_p0326b11║無非道矣。以此持戒,名無上戒,以此念佛,名無上禪,
J36nB348_p0326b12║以此閱教,名甚深般若,以此禮拜持誦作諸善事,名
J36nB348_p0326b13║普賢行門,將此隨類度生,名遊戲神通。若未悟此,而
J36nB348_p0326b14║勤修行門,秖名有漏有為。若離諸行門,而別求向上
J36nB348_p0326b15║一著,秖名龜毛兔角,亦名捉影捕虛。故不曰不器,而
J36nB348_p0326b16║曰法器。夫器以法稱,不逃空於器外,不局有於器中,
J36nB348_p0326b17║非有非空,超諸戲論。真儒邪,真佛邪,吾不得而區局
J36nB348_p0326b18║之矣。
J36nB348_p0326b19║   聖學說
J36nB348_p0326b20║佛祖聖賢之學無他,求盡其心而已。盡其心者,不於
J36nB348_p0326b21║心外別立一法,不於心內欠缺一法。是故為子臣弟
J36nB348_p0326b22║友,止孝忠順信,充惻隱辭讓羞惡是非之心,而仁義
J36nB348_p0326b23║禮智不可勝用,造次顛沛必於是,可以久處約,長處
J36nB348_p0326b24║樂,皆由了達心外無法故也。六祖云,法法皆通,法法
J36nB348_p0326b25║皆備,而無一法可得,名最上乘。今人甫欲通備一切
J36nB348_p0326b26║法,必捨自心而求諸外,甫說法皆無實,必固守癡頑,
J36nB348_p0326b27║而不知藉境鍊心,無怪乎不墮枝離之學,便落暗證
J36nB348_p0326b28║之坑也。夫不知萬法唯心,泛求諸事事物物,安得不
J36nB348_p0326b29║罔,不知心具萬法,獨取一昭昭靈靈,安得不殆。嗟嗟,
J36nB348_p0326b30║昭昭靈靈,尚不可取,況昏昏墨墨哉。真志佛祖聖賢
J36nB348_p0326c01║者,素位而行不願乎外,凡富貴貧賤,種種境緣,皆大
J36nB348_p0326c02║爐[糒-米+韋],一切時中,動心忍性,增益不能,然後富貴不淫,
J36nB348_p0326c03║貧賤不移,威武不屈,如松柏亭亭獨秀於霜雪閒,而
J36nB348_p0326c04║天地之心賴此見矣。吾悲儒釋真風,今日盡皆埽地,
J36nB348_p0326c05║良由學儒者急富貴,學佛者在利名,元無佛祖聖賢
J36nB348_p0326c06║襟期,故學問操履行門,皆適助其虛妄。如良田然,種
J36nB348_p0326c07║未植,莠未芸,而灌以糞膩,益增蕪薉而已。學者但向
J36nB348_p0326c08║心田中保護菩提嘉苗,芟刈名利莠草,隨時溉灌,勿
J36nB348_p0326c09║助勿忘,守到白露秋分,自見秀而且實。至於旱則車
J36nB348_p0326c10║水,潦則開渠,雖神農復興,亦不能使歲時無旱潦也。
J36nB348_p0326c11║以此方便,自養善根,令成熟度脫,便堪以四悉檀益
J36nB348_p0326c12║物,令其番番種熟脫,盡未來際,無所不度。而吃緊關
J36nB348_p0326c13║要,只在今日最初一步。蓋南其轅則步步近楚,北其
J36nB348_p0326c14║轅則愈趨愈遠,縱能久後覺悟改轍,不唯所傷既多,
J36nB348_p0326c15║亦枉卻多少功夫,豈不可惜。此苦口良藥,勿但作文
J36nB348_p0326c16║字看過,道理解過,直滴滴入口,從咽喉灌入臟腑,三
J36nB348_p0326c17║百六十骨節,八萬四千毛竅,皆為藥味所透,庶幾也
J36nB348_p0326c18║已。
J36nB348_p0326c19║   文最說
J36nB348_p0326c20║天下不治,由人心不明。人心不明,由聖學不講。聖學
J36nB348_p0326c21║不講,由功利不忘。功利不忘,由自待菲薄。君子莫貴
J36nB348_p0326c22║厚自期待也。誠念念自厚,則大行不加,窮居不損,有
J36nB348_p0326c23║何功利不忘。功利既忘,凡接對師友,誦讀詩書,專為
J36nB348_p0326c24║身心性命,有何聖學不講。聖學既講,行一不義,殺一
J36nB348_p0326c25║不辜,而得天下不為,有何人心不明。人心既明,正己
J36nB348_p0326c26║而物正,有何天下不平治也哉。今之文學,吾惑焉,不
J36nB348_p0326c27║求於自心,不合於聖學,惟趨時襲取科甲為志。苟遂
J36nB348_p0326c28║厥志,則恣其人欲之私而莫知返。無怪乎世道人心
J36nB348_p0326c29║大壞,而不可救也。雖然,非文之咎,文不知其最者之
J36nB348_p0326c30║咎也。出世之文,迦文為最,治世之文,文宣為最。迦文
J36nB348_p0327a01║捨身求得半偈,文宣遇難曰,文王既沒,文不在茲乎。
J36nB348_p0327a02║此皆於文而知其最者也。文之最者,始於大聖大賢,
J36nB348_p0327a03║極於諸佛菩薩。誠以聖賢佛菩薩自厚,舉凡道德文
J36nB348_p0327a04║章功名富貴,皆非五霸假之,皆非義襲而取。吾所以
J36nB348_p0327a05║勗文最者無他,惟以文最厚自期待而已。
J36nB348_p0327a06║   藏野說
J36nB348_p0327a07║易曰,聖人以此洗心,退藏於密,吉凶與民同患。又曰,
J36nB348_p0327a08║同人於野,亨。蓋不藏不足以致用,而不於野,不能為
J36nB348_p0327a09║大同。乾之初九曰,潛龍勿用。潛即藏也。藏者,道之體
J36nB348_p0327a10║也。歷見惕躍飛而不改其本體,故曰不變塞焉。知進
J36nB348_p0327a11║退存亡而不失其正也。世但謂乾為陽物,坤為陰物
J36nB348_p0327a12║而已。孰知一陰一陽之謂道,即形而下是形而上,其
J36nB348_p0327a13║君之也,即所以藏之。其藏之也,即所以君之,元非偏
J36nB348_p0327a14║屬者乎。故又曰,乾坤其易之蘊邪。蘊即藏也。藏乾坤
J36nB348_p0327a15║於易,易外無乾坤,藏易於乾坤,乾坤外亦無易,又以
J36nB348_p0327a16║易與坤而藏於乾,乾外無坤與易也,以乾與易而藏
J36nB348_p0327a17║於坤,坤外無易與乾也。斯之謂物物一太極,太極本
J36nB348_p0327a18║無極也。
J36nB348_p0327a19║   恥菴說
J36nB348_p0327a20║恥者心耳。心之精神是謂聖,聖人不過有恥而已。富
J36nB348_p0327a21║貴,庸人所嗜也,豪傑恥之。功名,豪傑所矜也,聖人恥
J36nB348_p0327a22║之。恥至聖賢,大行不加,窮居不損,能以道援天下。禹
J36nB348_p0327a23║稷顏子,易地皆然,此世閒之行已有恥也。出世之道,
J36nB348_p0327a24║何莫不然。人天五欲,色無色定,凡外所嗜,三乘賢聖
J36nB348_p0327a25║恥之。偏真涅槃,二乘所尚,諸大菩薩恥之。出假神通,
J36nB348_p0327a26║菩薩所宗,圓頓行人恥之。故世出世最有恥者,莫尚
J36nB348_p0327a27║圓頓行人矣。名字以未登五品為恥,觀行以未淨六
J36nB348_p0327a28║根為恥,相似以未證法性為恥,分真以未滿本體為
J36nB348_p0327a29║恥,所以立躋妙覺,而不見其功也。恥之於人大矣,信
J36nB348_p0327a30║哉。
J36nB348_p0327b01║   柴立說
J36nB348_p0327b02║一切名號,無不性空。性空之義,則不可盡,不可盡空,
J36nB348_p0327b03║即是第一義空。故一一號體即法界,不當以世出世
J36nB348_p0327b04║事局取之也。然惟超越世閒出世閒,則能遍入世閒
J36nB348_p0327b05║出世閒。世閒柴者,孔子所謂柴也愚也。世閒立者,孔
J36nB348_p0327b06║子所謂立於禮也。子羔足不履影,啟蟄不殺,方長不
J36nB348_p0327b07║折,避難而行,不徑不竇,乃能見恩於被刖之人,非所
J36nB348_p0327b08║謂其愚不可及乎。出世柴者,釋迦為降苦行外道,示
J36nB348_p0327b09║現雪山苦行六年,其骨柴現,而不顛仆,故名柴立。夫
J36nB348_p0327b10║苦行雖非正道,然借此降伏外人,則自立立他,皆在
J36nB348_p0327b11║此矣。今居士欲為世閒聖賢,當學子羔,欲為出世佛
J36nB348_p0327b12║祖,當學釋迦。苟能學此世出世閒之道,則能超越世
J36nB348_p0327b13║出世閒獲二殊勝。你有拄杖子,與你拄杖子,你無拄
J36nB348_p0327b14║杖子,奪卻拄杖子,縱橫殺活,無不自在,喚作柴立亦
J36nB348_p0327b15║得,不喚作柴立亦得,三千性相,百界千如,盡向柴立
J36nB348_p0327b16║二字中炳然齊現。柴立為法界,一切法趣柴立,是趣
J36nB348_p0327b17║不過,柴立尚不可得,何況更有趣與非趣。迷此柴立
J36nB348_p0327b18║法界,則無始流轉生死,悟此柴立法界,則速證安樂
J36nB348_p0327b19║妙常。故知六凡法界,原在居士身中自取輪迴,四聖
J36nB348_p0327b20║法界,亦在居士身中放光動地。居士會麼,堂堂獨露
J36nB348_p0327b21║無他物,莫認摩尼作水晶。
J36nB348_p0327b22║   茶毘說
J36nB348_p0327b23║人之受生,識壽煖三而已。識,業所牽也。壽煖,識所變
J36nB348_p0327b24║之相也。依出入息名之為壽,即風大,煖即火大。識外
J36nB348_p0327b25║無壽煖,業外無識,妄想外無業。業為受生之因,識壽
J36nB348_p0327b26║煖三為受生之果,因果總不外於妄想。妄想無性,則
J36nB348_p0327b27║因果亦並無性明矣。眾生於無性因果法中,慣起妄
J36nB348_p0327b28║想,種種計著,謂有實我實法,枉受輪迴。大覺愍之,為
J36nB348_p0327b29║設方便,生則教以觀我法空,令永斷苦因,死則教作
J36nB348_p0327b30║茶毘佛事,令速脫冥滯。蓋火葬者,所以裨二空觀慧
J36nB348_p0327c01║也。凡夫執情重,見理不分明,語以茶毘,則詫為不情。
J36nB348_p0327c02║楚石大師,示寂於洪武三年,時禁火葬,師欲遵佛制,
J36nB348_p0327c03║太祖特為開例。噫,聖賢明達若此,復何疑哉。宜之老
J36nB348_p0327c04║居士,捨所卜兆宅,入棲霞常住,發願必遵火葬,非深
J36nB348_p0327c05║觀我法二空者不能也。
J36nB348_p0327c06║   持名念佛歷九品淨四土說
J36nB348_p0327c07║若欲速脫輪迴之苦,莫如持名念佛,求生極樂世界。
J36nB348_p0327c08║若欲決定得生極樂世界,又莫如以信為前導,願為
J36nB348_p0327c09║後鞭,信得決,願得切,雖散心念佛,亦必往生。信不真,
J36nB348_p0327c10║願不猛,雖一心不亂,亦不得生。云何為信,一者信阿
J36nB348_p0327c11║彌陀佛願力,二者信釋迦文佛教語,三者信六方諸
J36nB348_p0327c12║佛讚歎。夫世閒正人君子,便無妄語,況彌陀釋迦六
J36nB348_p0327c13║方諸佛,豈有妄語,此而不信,真不可救。故須先生深
J36nB348_p0327c14║信,勿起疑惑。云何為願,一切時中,厭惡娑婆生死之
J36nB348_p0327c15║苦,欣慕淨土菩提之樂,隨有所作,若善若惡,善則迴
J36nB348_p0327c16║向求生,惡則懺願求生,更無二志,是名為願。信願既
J36nB348_p0327c17║具,則念佛方為正行,改惡修善皆為助行。隨功力之
J36nB348_p0327c18║淺深,以分九品四土,纖毫不濫。只須自己簡察,不必
J36nB348_p0327c19║旁問他人。謂深信切願念佛,而念佛時心多散亂者,
J36nB348_p0327c20║即是下品下生。深信切願念佛,而念佛時散亂漸少
J36nB348_p0327c21║者,即是下品中生。深信切願念佛,而念佛時便不散
J36nB348_p0327c22║亂者,即是下品上生。念到事一心不亂,不起貪瞋癡
J36nB348_p0327c23║者,即是中三品生。念到事一心不亂,任運先斷見思
J36nB348_p0327c24║塵沙,亦能伏斷無明者,即是上三品生。故信願持名
J36nB348_p0327c25║念佛,能歷九品,的確不謬也。又信願持名,消伏業障,
J36nB348_p0327c26║帶惑往生者,即是凡聖同居淨土。信願持名見思斷
J36nB348_p0327c27║盡而往生者,即是方便有餘淨土。信願持名豁破一
J36nB348_p0327c28║分無明而往生者,即是實報莊嚴淨土。信願持名持
J36nB348_p0327c29║到究竟之處,無明斷盡而往生者,即是常寂光淨土。
J36nB348_p0327c30║故持名能淨四土,亦的確不謬也。問曰,如何持名能
J36nB348_p0328a01║斷無明。荅曰,所持之佛名,無論悟與不悟,無非一境
J36nB348_p0328a02║三諦,能持之念心,無論達與不達,無非一心三觀。只
J36nB348_p0328a03║為眾生妄想執著,情見分別,所以不契圓常。殊不知
J36nB348_p0328a04║能持者,即是始覺,所持者即是本覺,今直下持去,持
J36nB348_p0328a05║外無佛,佛外無持,能所不二,則始覺合乎本覺,名究
J36nB348_p0328a06║竟覺矣。問曰,既始覺合本,則當下即常寂光,如何亦
J36nB348_p0328a07║說往生。荅曰,若達當下即常寂光,又何妨說箇往生。
J36nB348_p0328a08║蓋往即非往,非往而往,生即無生,無生而生。文殊善
J36nB348_p0328a09║財之生西方者,此也。咄哉男子,無措思惟。
J36nB348_p0328a10║  文
J36nB348_p0328a11║   戒婬文
J36nB348_p0328a12║人知殺生之業最慘,不知邪婬業尤慘也。人知殺生
J36nB348_p0328a13║之報最酷,不知邪婬報尤酷也。蓋種種受生,肇端婬
J36nB348_p0328a14║欲,種種造罪,托因有生,婬為生本,生為罪本。是故三
J36nB348_p0328a15║塗劇苦,人世餘殃,婬意才萌,一切俱起。婬習難斷,如
J36nB348_p0328a16║火燎原。於極臭處,謬為香美,於極穢處,謬為潔淨,隨
J36nB348_p0328a17║處苟合,何異畜生,非道染觸,過於雞犬。此在稍有良
J36nB348_p0328a18║心者,便應痛絕。柰何聰明學識之士,甘此喪心無恥
J36nB348_p0328a19║邪。一念欲心,是鐵床銅柱因,一念愛心,是積寒堅冰
J36nB348_p0328a20║因。況具行非法,滅理亂常,塵沙劫數,不足盡其辜,千
J36nB348_p0328a21║萬億言,不足數其惡。須發大慚懼,大誓願,寧火炙刀
J36nB348_p0328a22║剜,終不與一切男女欲心相觸,寧碎身粉骨,終不與
J36nB348_p0328a23║一切男女汙穢交遘。設忘正念,更犯前非,必遭毒害
J36nB348_p0328a24║橫災,生身陷入地獄。以茲猛決,善自要心,時時懺除
J36nB348_p0328a25║往業,切切悔過自新,庶白法可修,而又勤觀經論格
J36nB348_p0328a26║言,以策廢忘,精修對治觀行,以除毒本。不然,縱有多
J36nB348_p0328a27║智禪定現前,必落魔道,永無出期,矧世智辯聰,曾非
J36nB348_p0328a28║大器,隨業直墜,百劫千生,受諸燒煮,尚不成魔,安能
J36nB348_p0328a29║成佛,尚失人道,安能往生。請於靜時,仔細思之,於對
J36nB348_p0328a30║境努力防之。不然,諸佛無下手處,善友其柰爾何哉。
J36nB348_p0328b01║   勸戒殺文
J36nB348_p0328b02║自佛法東流,人知殺生為首戒,垂為勸誡,充楹積棟
J36nB348_p0328b03║矣。而猶多未悟者,冤業虛妄結集,不能頓解也。經云,
J36nB348_p0328b04║除奢摩他,及佛出世,不可除滅。嗚呼,懵懵斯世,將何
J36nB348_p0328b05║抵極,殺業既厚,劫成刀兵,寇賊紛然,干戈不息,釋迦
J36nB348_p0328b06║往矣,彌勒未生。設欲拯救,惟力修奢摩他耳。奢摩他
J36nB348_p0328b07║此翻妙止,止一切惡,從止殺始,若能止殺,即是止一
J36nB348_p0328b08║切惡。又止有三義,一體真止,觀此身惟四大合成,毫
J36nB348_p0328b09║無實我可得,我既無實,何得殺彼生以養之。彼我皆
J36nB348_p0328b10║無實,即是同體,何忍殺之。二方便隨緣止,觀一切靈
J36nB348_p0328b11║蠢無始以來,恆與我互作父母妻子親緣眷屬,隨業
J36nB348_p0328b12║改形,所以不識,若殺害之,是殺我過去六親也,安得
J36nB348_p0328b13║不種種方便而救護之。三息二邊分別止,若但觀生
J36nB348_p0328b14║空,悲心不熾,但觀緣屬,慈心未周。今直觀蠢動含靈,
J36nB348_p0328b15║皆有佛性,皆得作佛,無論大小升降,本覺平等,終無
J36nB348_p0328b16║有二,豬牙中現化佛,蛤蜊中現大士,毒蛇聞偈而轉
J36nB348_p0328b17║身證果,鸚鵡念佛而焚得舍利,當知蜎飛蠕動,鱗甲
J36nB348_p0328b18║羽毛,或是過去諸佛,或現在如來,或未來世尊,那有
J36nB348_p0328b19║可殺之理。能修此三止,即成三慈,三慈既成,名佛出
J36nB348_p0328b20║世。一人修之,轉化多人,多人修之,轉化無盡,傳傳廣
J36nB348_p0328b21║化,普遍十方,庶最慘殺業可停,刀兵劫濁可救也。修
J36nB348_p0328b22║元性沙彌,幼持齋戒,癸酉忽萌一食肉想,夢至陰府,
J36nB348_p0328b23║備見殺生者受報楚毒,歷歷分明,乃革心自矢,蓋以
J36nB348_p0328b24║深知過患,方敢孜孜勸人。予為申其說而獎助之,普
J36nB348_p0328b25║願仁人君子,體天地好生之德,推聖賢惻隱之心,必
J36nB348_p0328b26║使殺機永斷,天下歸仁。而又念娑婆之苦空,企樂邦
J36nB348_p0328b27║之常淨,一念十念,咸彰三觀妙修,自戒戒他,悉合三
J36nB348_p0328b28║慈妙行,止觀不二,福慧俱崇,虛妄結業,如湯消雪。則
J36nB348_p0328b29║釋迦含笑於寂光,彌勒授手於兜率,無量壽在其頂
J36nB348_p0328b30║門,觀世音為其勝友矣。
J36nB348_p0328c01║   惠應寺放生社普勸戒殺念佛文
J36nB348_p0328c02║夫物雖至微,未有不貪生惡死者。此貪生惡死之心,
J36nB348_p0328c03║全是煩惑,亦全是靈知靈覺所發現也。吾人貪生惡
J36nB348_p0328c04║死,情與物同,苟充此情,所欲與共,所惡勿施,安得不
J36nB348_p0328c05║是靈知靈覺。苟昧此情,但知我生可貪,不知他亦貪
J36nB348_p0328c06║生,我死可惡,不知他亦惡死,安得不是煩惑。是故若
J36nB348_p0328c07║欲放生,先須戒殺,欲拔生死煩惑,必須深心念佛。深
J36nB348_p0328c08║心者,自救救他之心,佛者靈知靈覺之極致。深心念
J36nB348_p0328c09║佛者,以自救救他之心,契於靈知靈覺之極致,令若
J36nB348_p0328c10║自若他,念念解脫者也。以此為正行,以不殺大悲放
J36nB348_p0328c11║生大慈助嚴之,必生極樂,蓮華化現,永脫輪迴之苦。
J36nB348_p0328c12║所以修曇禪友,公路居士等,盡心竭力,普皆勸請也。
J36nB348_p0328c13║有緣遇此佛圖,便請專精受持,展轉勸人,功德尤為
J36nB348_p0328c14║不可思議。當知生佛同體,佛者無上眾生,眾生者即
J36nB348_p0328c15║未來諸佛,一念一切念,一切念一念可也。
J36nB348_p0328c16║
J36nB348_p0328c17║
J36nB348_p0328c18║
J36nB348_p0328c19║靈峰蕅益大師宗論卷第四之二
J36nB348_p0329a01║靈峰蕅益大師宗論卷第四之三
J36nB348_p0329a02║  偶錄一
J36nB348_p0329a03║   梵室偶談(共五十五條)
J36nB348_p0329a04║只貴子見地,不貴子行履,謂有見地,必有行履,有行
J36nB348_p0329a05║履,未必有見地也。今負狂解,而蕩德喪檢,痛哉。 因
J36nB348_p0329a06║戒生定,定生而戒愈完,因定發慧,慧發而戒定愈勝,
J36nB348_p0329a07║故名三無漏學也。今甫習定,戒先蕪矣,甫學慧,定先
J36nB348_p0329a08║汩矣。以後後廢前前,猶豎梁掘圮基址,覆椽截去梁
J36nB348_p0329a09║柱也。欲優游寢處其下,得乎。 夫惟得其神者,能遺
J36nB348_p0329a10║其跡,亦惟失其要者,必染其病。故今之持律者十人
J36nB348_p0329a11║九陡,演教者十人九流,弘宗者十人九妄,得神遺跡,
J36nB348_p0329a12║百無一矣。 戒定慧三學,佛法大綱,出苦要徑也。今
J36nB348_p0329a13║也見律師陡遂廢戒,見法師流遂棄教,見宗師妄遂
J36nB348_p0329a14║置禪,何因噎廢飯,甘守餓而死也。 有戒無定慧,有
J36nB348_p0329a15║定無戒慧,有慧無戒定,非真戒定慧也。有戒無定慧,
J36nB348_p0329a16║墮欲天,有戒定無慧,墮色無色天,有定無戒慧,墮土
J36nB348_p0329a17║木金石,或空散銷沉,有定慧無戒,墮邪魔神鬼,有慧
J36nB348_p0329a18║無戒定,不免三惡道苦。或曰,若是則古人取乘急戒
J36nB348_p0329a19║緩何居。荅曰,緩之云,非無也。且豪傑之士,與其急乘
J36nB348_p0329a20║緩戒,墮惡道而方昇,何如乘戒俱急,常近佛而無退。
J36nB348_p0329a21║又因戒生定,因定發慧,急戒即急乘之階梯,若藉經
J36nB348_p0329a22║教為名利本,托話頭為優免牌,戒不唯緩而且廢,乘
J36nB348_p0329a23║雖名急而實緩,甚非古人料揀之心也。 予居徑山,
J36nB348_p0329a24║始受一食法。有禪者曰,定共戒,道共戒是務。茲在所
J36nB348_p0329a25║緩矣,予不屑荅也。嗚呼,儱侗瞞盰,病通斯世,解文識
J36nB348_p0329a26║義,能復幾人。若在所緩,應云定奪戒,道奪戒。共之一
J36nB348_p0329a27║字云何通。 古之受戒者,修心之基也。今受戒者,我
J36nB348_p0329a28║慢幟也。古之習教者,學道之戶也。今習教者,破戒由
J36nB348_p0329a29║也。古之參禪者,增上之要行也。今參禪者,捨戒別名,
J36nB348_p0329a30║謗教塗轍也。革弊防非,在豪傑士矣。 因地不真,果
J36nB348_p0329b01║招紆曲,何謂也。方受戒,志為律師矣,方聽經,志為法
J36nB348_p0329b02║師矣,方參禪,志為宗師矣。不為律師法師宗師,無所
J36nB348_p0329b03║用其受戒聽教參禪也。猶應院不為嚫施無用經懺,
J36nB348_p0329b04║俗儒不為作宦,無用舉業,娼優隸卒不為利,無用眩
J36nB348_p0329b05║色俳演,承迎趨走也。雖然,以世法圖利,事雖卑無大
J36nB348_p0329b06║過也,讀書規富貴,得罪宣尼矣,佛法博虛名,玷污正
J36nB348_p0329b07║教矣。 古者透最後關之謂宗匠,博通三藏之謂法
J36nB348_p0329b08║師,塵業不侵之謂持律。今也稍解麤淺機緣,則以宗
J36nB348_p0329b09║自鳴,略知流通教典,則以教自負,但護根本四重,則
J36nB348_p0329b10║以戒自滿。根器狹劣如此,誰與荷擔正法。 予寓龍
J36nB348_p0329b11║居,有老僧看寶積經云,若先看此經,和尚做不成。予
J36nB348_p0329b12║曰,若不看此經,和尚做不成。謂不成和尚法故,謂無
J36nB348_p0329b13║所取於為和尚故。噫,可為知者道,難與俗人言也。
J36nB348_p0329b14║予甫受菩薩戒,發心看律藏。闍黎古師試曰,汝已受
J36nB348_p0329b15║大,何更習小。對曰,重樓四級,上級既造,下級可廢邪。
J36nB348_p0329b16║師曰,身既到上層,目豈緣下級。對曰,雖昇他化,佛元
J36nB348_p0329b17║不離寂場。 一花拈於三藏既說之後,達磨來自佛
J36nB348_p0329b18║法盛行之時。龍畫就,一點睛則飛去也。今龍影尚無,
J36nB348_p0329b19║睛何處點。 邇來宗教大失,在為正法之心不切,為
J36nB348_p0329b20║門庭之見熾然。詎知為正法,門庭不期高而自莫及,
J36nB348_p0329b21║為門庭,正法以爭抗而愈玷污也。 古者大宗匠之
J36nB348_p0329b22║埽教為義學,認指為月,不見真月也。彼已具通教理,
J36nB348_p0329b23║但不能親證親到,故奪其依解,俾入真通。今之學者,
J36nB348_p0329b24║尚未夢見教理,何所用埽,不幾謗法之罪乎。 如來
J36nB348_p0329b25║應世,教隨機設,故大小兩乘,並行不悖。其小乘者,出
J36nB348_p0329b26║家受具,先以學戒為基,次讀誦坐禪,隨修一法,不必
J36nB348_p0329b27║兼行。其大乘者,亦必以戒為基,次讀誦坐禪,雖隨根
J36nB348_p0329b28║各分主助,而要兼修,決無一往禪思不通了義,一往
J36nB348_p0329b29║持說不事觀心者。不通了義,味禪之犯必成,不事觀
J36nB348_p0329b30║心,說食之譏何濟。迨夫末法三學,分張尸羅,僅成人
J36nB348_p0329c01║天之福,而持犯未達,猶未保其人天,禪思每墮無聞
J36nB348_p0329c02║之誚,而戒慧兩荒,多見淪於惡取,持說每為名利之
J36nB348_p0329c03║媒,而戒定俱廢,罕不落於空談。噫,安得豪傑士,一振
J36nB348_p0329c04║其頹者乎。身為床座,所深願焉。 末法衰敗,良以邪
J36nB348_p0329c05║正不分。丁斯時者,未暇較深淺,急須甄邪正。如以深
J36nB348_p0329c06║淺,則如來三昧,迦葉不知,迦葉三昧,阿難不知,乃至
J36nB348_p0329c07║六群比丘,猶勝馬鳴龍樹。正法尚爾,末法可求全責
J36nB348_p0329c08║備乎。如以邪正,則頻伽在[穀-禾+卵],已勝餘鳥。砒毒少許,便
J36nB348_p0329c09║能傷命,安得不辨於幾微乎。故其人正,淺亦可依,其
J36nB348_p0329c10║人邪,深愈當斥。正人雖淺,必害少而利多,邪人雖深,
J36nB348_p0329c11║必害多而利少。欲辨邪正之致,未有出於教理二種
J36nB348_p0329c12║定量者也。 宗者無言之教,教者有言之宗,至言也。
J36nB348_p0329c13║三藏十二部,默契之皆宗也,既無言矣,安得謂之教。
J36nB348_p0329c14║千七百公案,舉揚之皆教也,既有言矣,安得謂之宗。
J36nB348_p0329c15║故不以說證分宗教,第以門庭施設者,[口*童]糟漢也。
J36nB348_p0329c16║數見教病則思禪,數見禪病則思教。然有當互救
J36nB348_p0329c17║者,亦有可各自救者,良以病在當人,非法門咎也。何
J36nB348_p0329c18║謂各自救,實義虎,決不以畫餅充饑,真禪人,決不墮
J36nB348_p0329c19║惡取空見。三藏十二部,無一法不勸修行,今之不修
J36nB348_p0329c20║行者,皆叛教人,非學教人也。西來大意,直指人心,見
J36nB348_p0329c21║性成佛,今之不務見性成佛,而妄逞邪解者,皆謗禪
J36nB348_p0329c22║人,非參禪人也。既云見性,安得撥教律於性外,既成
J36nB348_p0329c23║覺者,安得置教律於不覺。即或未能,且以一句話頭
J36nB348_p0329c24║作見性成佛方便,權置萬行門頭。必須信得及,守得
J36nB348_p0329c25║定,是非莫管,身世俱忘,憤同殺父,急似燒眉,寒暑饑
J36nB348_p0329c26║渴,尚無暇知,律檢教門,又何暇謗。直以一門深入,未
J36nB348_p0329c27║及兼修,亦以一鏡既懸,能含多影。故舉起話頭,萬緣
J36nB348_p0329c28║俱捨,即檀,十惡俱息,即戒,境風不動,即忍。綿密不斷,
J36nB348_p0329c29║即進,更無異緣,即禪。真疑歷歷,窮義路之淵源,詣離
J36nB348_p0329c30║絕之境界,尋伺無棲,能所雙絕,即慧。若不能捨緣息
J36nB348_p0330a01║惡,不動綿密,更無異緣,真疑歷歷者,當知不名真提
J36nB348_p0330a02║話頭也。既不真提,獨以之為優免牌,且為邪見本,豈
J36nB348_p0330a03║法門咎哉。故知教禪,法無優劣,特因地不真,利名奪
J36nB348_p0330a04║志,不免作獅子身蟲耳。果求其本,則禪亦無病,何求
J36nB348_p0330a05║救於教,教亦無病,何求救於禪。又學人因地雖或不
J36nB348_p0330a06║真,若遇正師,自能中養不中,才養不才。唯師匠自眼
J36nB348_p0330a07║未明,自事未了,盲引深坑,雖正因之士,猶被其荼毒,
J36nB348_p0330a08║況適相叩者哉。吾故曰,法門之壞,撐法門者壞之也。
J36nB348_p0330a09║唯真宗匠,可呵教家空言,唯真義虎,可斥宗乘儱
J36nB348_p0330a10║侗,否則自救不暇,何堅固鬥諍為哉。 今人患不在
J36nB348_p0330a11║提話頭,患不知所以提耳,患不在廢萬緣,患廢不盡
J36nB348_p0330a12║耳,亦不患教人提話頭,患不知所以教耳。且萬緣既
J36nB348_p0330a13║廢,身心世界何以依然不廢。廢惡不廢善,猶在人天,
J36nB348_p0330a14║廢善不廢惡,報必三惡,捨人天而趣三惡,謂之有智
J36nB348_p0330a15║可乎。又身心世界,既不能全體放下,則真實話頭,必
J36nB348_p0330a16║不能直下承當。以悠悠泛泛心,而提儱侗話頭,自誑
J36nB348_p0330a17║也,於悠悠泛泛人,而儱侗教提一話頭,誑人也。以誑
J36nB348_p0330a18║人之師,誑自誑之弟子,法門抑何罪乎。故雲棲曰,人
J36nB348_p0330a19║以為佛法復興,吾以為宗風大壞也。 唯三種人可
J36nB348_p0330a20║參話頭。一者,夙具靈根,著手便判,身心世界,全體放
J36nB348_p0330a21║下,金剛寶劍,當下提起,直待大事了畢,然後或見知
J36nB348_p0330a22║識,或觀契經,印證自心,接引後學。二者,雖道路未甚
J36nB348_p0330a23║明白,能依真實具眼宗匠,死心參究,到歧塗處,自能
J36nB348_p0330a24║為我指點,到根節處,自能為我解闢,到轉關處,自能
J36nB348_p0330a25║為我拶入。三者,既未深明道路,又無真師,必洞徹教
J36nB348_p0330a26║理,方死心參究,雖不能通三藏眾典,楞嚴一部,不可
J36nB348_p0330a27║不精熟也,譬如獨自遠行,若不預問路程,斷斷必有
J36nB348_p0330a28║錯誤。除此三種,其餘悠悠泛泛之徒,欲參禪悟道,敢
J36nB348_p0330a29║保十個,錯有五雙。 憨大師,以話頭喻敲門瓦子,至
J36nB348_p0330a30║言也。識得本無實法,方能用法,而不被法縛。或有病
J36nB348_p0330b01║其說破,令不生切心,則金剛筏喻,圓覺標指,亦有過
J36nB348_p0330b02║邪。且惟說破,知瓦非寶,亟在敲門,若不說破,必忘敲
J36nB348_p0330b03║門,終日玩瓦。救病神丹,而人顧病之,得無愚且狂乎。
J36nB348_p0330b04║歸元性無二,方便有多門,然則參禪念佛止觀,皆
J36nB348_p0330b05║方便也。既謂之門,安得同,若知全性起修,全修在性,
J36nB348_p0330b06║則三皆一致,安得異。故真修止貴就路還家,說同說
J36nB348_p0330b07║異,增益戲論。 憨大師方便語,曲為末世開助道門,
J36nB348_p0330b08║契理契機,善之又善者也。或非之曰,正道不得力,更
J36nB348_p0330b09║修助道,教門則可,宗乘斷不可。噫,若論向上一著,話
J36nB348_p0330b10║頭亦用不著。既許話頭,已屬方便,安得獨廢助道。必
J36nB348_p0330b11║不許持咒為助,先不許提持話頭,以話頭為宗而許,
J36nB348_p0330b12║是謗宗,以持咒等為教而不許,是輕教。輕教謗宗,何
J36nB348_p0330b13║止得罪憨師,三世佛冤耳。 今之知識,每於利者令
J36nB348_p0330b14║參禪,鈍者教念佛,是參禪唯被上機,念佛唯為中下
J36nB348_p0330b15║也。夫禪不曲被中下則謗禪,念佛不被上機則謗教。
J36nB348_p0330b16║禪教俱謗,扇以成風,遂令禪作虛名,念無實行,可悲
J36nB348_p0330b17║也。詎知參禪念佛及修教觀,各有夙根。一一根性,各
J36nB348_p0330b18║分三品。禪門第一品人,觸著便了,更無餘事,夙具靈
J36nB348_p0330b19║根,如時雨化。第二品人,直下不疑,深藏密養,直待瓜
J36nB348_p0330b20║熟蒂落,大用現前,龍天推出,任運利生。第三品人,具
J36nB348_p0330b21║大疑憤,如殺父怨,判盡平生,究明此事。念佛第一品
J36nB348_p0330b22║人,頓悟自心是佛,念念圓明,第二品人,深信自心作
J36nB348_p0330b23║佛,念念入理,第三品人,深信佛力無量,念念滅惡。此
J36nB348_p0330b24║復四種,謂念佛自性,念佛相好功德,念佛名號,念佛
J36nB348_p0330b25║形像。此四各通三品也。教觀第一品人,創聞圓理,頓
J36nB348_p0330b26║發初心,成正覺於剎那,示八相於百界。第二品人,信
J36nB348_p0330b27║一境三諦,淨生身六根,伏住地無明,摧見思塵垢。第
J36nB348_p0330b28║三品人,發圓覺於聞經,修五品之觀行,習三觀以成
J36nB348_p0330b29║熏,伏五住而趣覺。由此言之,法無優劣,應病則是藥
J36nB348_p0330b30║皆靈,機有淺深,執方則因藥成病。 身病知憂,家不
J36nB348_p0330c01║給知憂,年不熟知憂,方隅不靖知憂。獨大事未了則
J36nB348_p0330c02║不憂,佛法將澌則不憂,眾生業重則不憂。或雖憂而
J36nB348_p0330c03║不知所以憂,或復倍增其可憂。噫,憂寧有已時也。
J36nB348_p0330c04║宗乘所以超勝者,具諸功德而無所住故也。若以不
J36nB348_p0330c05║具為不住,何異家無斛米兩金,而曰超勝千金之子。
J36nB348_p0330c06║古者相宗易,性宗難,故玄奘捨性習相,演教易,證
J36nB348_p0330c07║宗難,故神光立雪斷臂。今也不然,以宗自鳴者,教茫
J36nB348_p0330c08║然也,以教自負者,相宗紊然也。嗚呼,難其所易,而易
J36nB348_p0330c09║其所甚難,不能舉一羽而能舉百鈞,不能見輿薪而
J36nB348_p0330c10║能察秋毫。五尺童子,不為所欺矣。 予遊歷諸山,備
J36nB348_p0330c11║覽人情物態,顛倒最多,卒難悉舉。且如飲食衣服,塵
J36nB348_p0330c12║勞也,惟恐不勤,持誦禮拜,勝業也,惟恐不惰,三聚淨
J36nB348_p0330c13║戒,出世正因也,深厭煩瑣,百年活計,生死根本也,常
J36nB348_p0330c14║虞缺略。為佛法慢幢高起,求貨利體面頓忘,乃至同
J36nB348_p0330c15║一語也,謂出某經論,則棄如怨敵,謂出某語錄,則愛
J36nB348_p0330c16║如珍寶。世緣中事,與道無妨,律檢教門,有違向上。嘻,
J36nB348_p0330c17║吾不知其所趣矣。 何謂教,何謂宗。語言施設之謂
J36nB348_p0330c18║教,忘情默契之謂宗。故宗也者,雖云教外別傳,實即
J36nB348_p0330c19║教內真傳也。如以指指月,認指為月,不可也,謂所指
J36nB348_p0330c20║非月,亦不可也。且諸佛言教,皆指,諸祖語錄寧獨非
J36nB348_p0330c21║指。不認佛指作月,何獨認祖指也。又祖所指是月,佛
J36nB348_p0330c22║所指寧非月。信祖之所指,何獨不信佛所指也。甚矣,
J36nB348_p0330c23║人之顛倒也。 發大心猶易,具正見更難,具正見猶
J36nB348_p0330c24║易,勤修習更難,勤修習猶易,除心病更難。然心病不
J36nB348_p0330c25║除,安事修習,修習不勤,安取正見,正見不具,豈真大
J36nB348_p0330c26║心。則直謂之發大心難。 利關不破,得失驚之,名關
J36nB348_p0330c27║不破,毀譽動之。既為得失毀譽所轉,猶以禪道佛法
J36nB348_p0330c28║鳴乎。 不見己短,愚也,見而護,愚之愚也。不見人長,
J36nB348_p0330c29║惡也,見而掩,惡之惡也。 或問予,汝何願,願生西方。
J36nB348_p0330c30║更何願,願入地獄。曰,是何心哉。曰,西方則上事諸佛,
J36nB348_p0331a01║地獄則下度眾生。佛從彌陀始,願王勝故,生從地獄
J36nB348_p0331a02║始,悲心切故。 有禪者問予,作何功夫。曰,念佛。曰,念
J36nB348_p0331a03║佛何為。曰,求生西方。禪者嗤曰,何不薦取自性彌陀,
J36nB348_p0331a04║唯心淨土,用是妄念妄求為。予曰,汝謂阿彌陀佛在
J36nB348_p0331a05║性外,極樂國土在心外邪,心性亦太局隘矣。即汝所
J36nB348_p0331a06║謂不念不求者,非惡取空邪。 善知識者,猶良醫乎。
J36nB348_p0331a07║良醫能兼療諸病,亦有專治一病者。兼療則應病與
J36nB348_p0331a08║藥,專治非其病不醫,故皆能壽夭而生死也。若伎倆
J36nB348_p0331a09║唯一,欲眾疾普收,其傷害多矣,況一伎未精哉。 語
J36nB348_p0331a10║云,真人前說不得假。今也假人前說不得真。悲夫。
J36nB348_p0331a11║語云,三日賣不得一擔真,一日賣得三擔假。吾曰,寧
J36nB348_p0331a12║使千日賣不得一擔真,不願一日賣得千擔假。 人
J36nB348_p0331a13║謂參禪則悟道,不必求生西方,念佛則生西,未必即
J36nB348_p0331a14║能悟道,不知悟後,尚不可不生西方,況未必悟邪。又
J36nB348_p0331a15║禪者欲生西方,不必改為念佛,但具信願,則參禪即
J36nB348_p0331a16║淨土行也。又念佛至一心不亂,能所兩忘,即得無生
J36nB348_p0331a17║法忍,豈非悟道。故參禪念佛,俱能悟道,俱能生西也。
J36nB348_p0331a18║但有疑則參,無疑則念,在人下手時自酌耳。 古人
J36nB348_p0331a19║自牧愈卑,品愈高,今人自視愈高,品愈卑。古人自處
J36nB348_p0331a20║愈小,道愈大,今人自視愈大,道愈小。古人自考愈歉,
J36nB348_p0331a21║德愈完,今人自恃愈完,德愈歉。是謂不揣其本,而齊
J36nB348_p0331a22║其末。 小人以己之過為人之過,每怨天而尤人。君
J36nB348_p0331a23║子以人之過為己之過,每反躬而責己。夫不謂人過
J36nB348_p0331a24║謂己過,有四觀焉。眼見惡色,耳聞惡聲等,皆自業所
J36nB348_p0331a25║感,非關他事故。惡境紛紛,皆唯識所現,虛幻不實故。
J36nB348_p0331a26║眾生煩惱無量,應度應斷,己分事故。眾生修惡,即是
J36nB348_p0331a27║性惡,眾生性惡,即己性惡故。 法性本常住,云何分
J36nB348_p0331a28║正像。正像之分,全在人耳。嗚呼,時丁末季,去聖時遙。
J36nB348_p0331a29║為利者十之九,為名者十之一,為己生死發二乘心
J36nB348_p0331a30║者百千中一,為大地眾生發無上心者,萬萬中一。此
J36nB348_p0331b01║止就禪和料簡耳,應院及俗人,又不必言矣。佛法將
J36nB348_p0331b02║安恃邪。 生西方以三種心,至誠心,深心,迴向發願
J36nB348_p0331b03║心,此三直至成佛。流俗人亦三種心,輕心,忽心,將就
J36nB348_p0331b04║心,此三常遊五趣。嗚呼,前三百千中或一有,後三百
J36nB348_p0331b05║千中或一無,奚怪口言求生者多,真實往生者少也。
J36nB348_p0331b06║末法中病,有三不可救,喜守不喜攻,喜略不喜廣,
J36nB348_p0331b07║喜同不喜異。交友有三大惡,喜順不喜逆,喜口是而
J36nB348_p0331b08║心非,喜不如不喜勝。學問有三大錯,好多不好精,逐
J36nB348_p0331b09║末不求本,求解不求證。 古人疏經論,必為發幽微,
J36nB348_p0331b10║示指歸,出綱要,明修法。故隨依一典,可了生死,上弘
J36nB348_p0331b11║下化。後世畏其繁而廢棄焉,雖似善變通,實大傷教
J36nB348_p0331b12║眼,如五霸尊周,周益受削。嗚呼,攀枝忘幹,罪元不在
J36nB348_p0331b13║先賢,因噎廢飯,訓豈可遺後裔。扶教者曷深思之。
J36nB348_p0331b14║予見學士堂與務下互輕也,學士曰,彼不知教,不知
J36nB348_p0331b15║理,貿貿然勤作而已,非我等,叢林無光輝,縉紳莫酬
J36nB348_p0331b16║對矣。務下曰,我竭力而作,彼袖手而食,戒德不守,學
J36nB348_p0331b17║業不成,安用是浪蕩子為哉。予傷之,私念曰,彼學士,
J36nB348_p0331b18║胡不念務下之勞,實我外護,我無實行,坐享難消,即
J36nB348_p0331b19║一切作普賢想。彼務下,胡不念我等障重,無聞熏種,
J36nB348_p0331b20║彼等聰利,皆由夙因,即一切作導師想,叢林不幾盛
J36nB348_p0331b21║乎。復見禪堂與藏堂相輕也,禪輕藏曰,彼鑽故紙,圖
J36nB348_p0331b22║嚫施耳,使進而坐香,安可得,亦安可能哉。藏輕禪曰,
J36nB348_p0331b23║彼坐食而身不勞,守癡而心不用,叩以了義,茫無所
J36nB348_p0331b24║知,警其昏沉,瞋心震發,悟道無人,著魔接踵,何如看
J36nB348_p0331b25║經種般若因,作務得人天福邪。予倍傷之,復代念曰,
J36nB348_p0331b26║我堂大事未了,滴水難消,彼應和有外護功,閱藏為
J36nB348_p0331b27║思修本。設我念念親切,法行亦無超于信行,儻悠悠
J36nB348_p0331b28║自縱,禪誦反高出于坐禪。而藏堂人,胡不念明理不
J36nB348_p0331b29║修行,說食終不飽,發心欲坐禪,勝十方論師,況謝絕
J36nB348_p0331b30║萬緣,併除昏散,專心向上,窮究本參。我等散心,豈能
J36nB348_p0331c01║彷彿,則法門不亦光乎。唯貢高各蘊於懷,忌剋每形
J36nB348_p0331c02║於吻,致令是非蜂起,體段兩傷,皆獅子身蟲矣。 凡
J36nB348_p0331c03║智利宜慧行,力強宜定行。亦各有二種,慧行二者,一
J36nB348_p0331c04║單從慧入,明極則誠,不煩修定而自得定,此夙因深
J36nB348_p0331c05║厚,習氣微薄故也。二能發聞解,不能即證,必依解起
J36nB348_p0331c06║行,行起解絕,若不猛做一番,不能親證親到,故須定
J36nB348_p0331c07║力濟之也。定行二者,一單刀直入,便能徹法源底,此
J36nB348_p0331c08║亦夙因深厚正見力強故也。二但能死守,不能權變,
J36nB348_p0331c09║每墮空見,或耽味禪,求脫反縛,求升反墜,必慧行濟
J36nB348_p0331c10║之,方免墮坑落塹也。復有智力並備定慧雙圓者,如
J36nB348_p0331c11║佛在世時,聞法得道,及六祖等是也。若夫借宗教資
J36nB348_p0331c12║牙後慧,托話頭為優免牌,慧行定行,兩無所當,皆獅
J36nB348_p0331c13║子身中蟲矣。 雲棲大師發揮念佛法門曰,有事一
J36nB348_p0331c14║心不亂,理一心不亂。說者謂持名號是事一心,參誰
J36nB348_p0331c15║字是理一心,亦何訛也。夫事一心者,歷歷分明,不昏
J36nB348_p0331c16║不散是也,理一心者,默契無生,洞明自性是也。是參
J36nB348_p0331c17║時話頭純熟,猶屬事門,念時心佛兩忘,即歸理域,安
J36nB348_p0331c18║得事獨指念,理獨指參也。又參誰字,謂之究理則可,
J36nB348_p0331c19║謂理一心不可。然非其人,即究理亦未可輕易。何以
J36nB348_p0331c20║故,事有挾理之功,理無隻立之能,幸審思之。 甚矣
J36nB348_p0331c21║二見之為害也,煩惱菩提,生死涅槃,同依於一心,而
J36nB348_p0331c22║判然為二。宗乘教乘,同傳於一佛,而判然為二,法性
J36nB348_p0331c23║法相,同秉於一音,而判然為二,慧解行門,同詮於一
J36nB348_p0331c24║教,而判然為二。二見紛然,正見滅矣。 坐禪名一,實
J36nB348_p0331c25║則有六,謂圓頓禪,次第禪,利慧禪,鈍修禪,世俗禪,假
J36nB348_p0331c26║名禪也。圓頓禪者,創聞正法眼藏,涅槃妙心,不可思
J36nB348_p0331c27║議,微妙理性,而發其心。此復四,一者,乍聞即悟,頓證
J36nB348_p0331c28║自心,不落階級,具足智德,二者,以未頓證,便大疑憤,
J36nB348_p0331c29║畟塞虛空,當下依正兩忘,凡聖坐斷,昏散無棲泊處,
J36nB348_p0331c30║智理無湊合處,儼如有氣死人,直待冷灰豆爆。三者,
J36nB348_p0332a01║未能直下成片,實信得及,疑得定,雖被無始業力所
J36nB348_p0332a02║纏,種種昏散障緣,不退初心,或一向單提,或道品助
J36nB348_p0332a03║成,畢生不起名利心,不起餘乘心,約機即鈍,約根亦
J36nB348_p0332a04║名圓頓種子。四者,先於教典留心,討明理性,隨起觀
J36nB348_p0332a05║行,名為乾慧,次得相似理水,名入信心,次乃發心,名
J36nB348_p0332a06║入正位,即與頓悟同一智德。須知頓悟,本多生熏習,
J36nB348_p0332a07║故初心不可不於至教厚植種子也。次第禪者,先以
J36nB348_p0332a08║空慧修一切智,觀一切法無不皆空,次以假慧修道
J36nB348_p0332a09║種智,觀一切法從空建立,後以中慧修一切種智,觀
J36nB348_p0332a10║一切法非空非假,即第一義心。利慧禪者,達一切法
J36nB348_p0332a11║如幻如夢,當體全空,非空故空。鈍修禪復四,一者,為
J36nB348_p0332a12║得神足行菩薩道,修根本四禪,依之發通,二者,深觀
J36nB348_p0332a13║十二因緣,坐斷無明,三者深觀四諦,剎那斷惑證真,
J36nB348_p0332a14║四者,雖深知苦諦,必九次第定,漸次斷惑證真。世俗
J36nB348_p0332a15║禪復二,一者,凡夫以欣厭心,修上八定,二者外道計
J36nB348_p0332a16║彼涅槃,修習彼定。假名禪復三,一者,雖聞圓頓名言,
J36nB348_p0332a17║慕名不會義,強提一話頭,尚未解盡話頭義路,況義
J36nB348_p0332a18║路窮處,是人以一句話,作優免牌,盡廢他善,死在繫
J36nB348_p0332a19║驢橛上,雖稍卻昏散,且未得世俗禪定,安望圓頓。雖
J36nB348_p0332a20║無大害,卻失聞熏無量功德。二者,於諸祖機緣,深求
J36nB348_p0332a21║道理,廢寢忘餐,或得一義路入處,輒認為有所醒發,
J36nB348_p0332a22║便作得本不愁末想,是人雖不撥萬行,常躲身無事
J36nB348_p0332a23║甲裏,且以解行分作兩橛,是名謗真般若。三者,但好
J36nB348_p0332a24║虛名,以機緣資牙慧,胡說亂說,自害害人,或挂虛名,
J36nB348_p0332a25║言參話頭,偷安藏拙,昏散不除,憎愛恆熾,空消檀施,
J36nB348_p0332a26║敗壞法門。已上六種中,共成十有五等,若再料簡,差
J36nB348_p0332a27║降更多。嗟哉末季,徒取其名,莫稽其實,柰何宗教不
J36nB348_p0332a28║埽地也。 古謂虛舟飄瓦,則不生瞋,今亦生瞋矣,鵲
J36nB348_p0332a29║噪鴉鳴則不分別,今亦分別矣,逆順境緣,安望其脫
J36nB348_p0332a30║然邪。 法門有七壞相,六興相。何謂七壞相,一懼命
J36nB348_p0332b01║天,知命孤,以家貧故,令出家,二避難無聊,激氣求安
J36nB348_p0332b02║樂故,自出家,三求清高故自出家,四以好名故受戒,
J36nB348_p0332b03║五好名故聽經,六藏拙故參禪,七好名故參禪。七種
J36nB348_p0332b04║雖高低不等,優劣判然,同為因地不真,壞法門一也。
J36nB348_p0332b05║何謂六興相,一為生死故出家,二為大菩提故出家,
J36nB348_p0332b06║三為修行基本故受戒,四為修行門路故聽經,五為
J36nB348_p0332b07║了生死故參禪,六為得種智故參禪。六種雖大小不
J36nB348_p0332b08║等,偏圓有殊,同為因地真正,能興正法一也。噫,凡吾
J36nB348_p0332b09║同類,尚自考之。儻因地真,幸善自保持,俾終正而不
J36nB348_p0332b10║入於邪。或因地未真,則痛自改悔,速反真而無溺於
J36nB348_p0332b11║偽,庶幾自救,亦救法門耳。 正人觀邪法,邪法亦成
J36nB348_p0332b12║正,邪人觀正法,正法亦成邪。深人觀淺法,淺法亦成
J36nB348_p0332b13║深,淺人觀深法,深法亦成淺。圓人觀偏法,偏法亦成
J36nB348_p0332b14║圓,偏人觀圓法,圓法亦成偏。道人觀俗法,俗法亦成
J36nB348_p0332b15║道,俗人觀道法,道法亦成俗。嗚呼,今之正成邪,深成
J36nB348_p0332b16║淺,圓成偏,道成俗,往往矣。試各自簡點,苟知其病,必
J36nB348_p0332b17║知其藥,深望之。 有名同而實異者,如佛言道,謂三
J36nB348_p0332b18║種菩提。老言道,謂虛無自然,儒言道,謂五常五倫,未
J36nB348_p0332b19║可同語也。有名異實同者,如台宗謂之一心三觀,賢
J36nB348_p0332b20║首謂之一真法界,相宗謂之勝義唯識,禪宗謂之向
J36nB348_p0332b21║上一著,未始少異也。譬一帝都曰北京,曰燕都,曰順
J36nB348_p0332b22║天府,有盛譚北京,鄙燕都為陋劣,或譚燕都,鄙順天
J36nB348_p0332b23║為陋劣,吾知其必被嗤也。彼性相分河,南北豎黨,何
J36nB348_p0332b24║以異此。 松江李居士,寓天封寺,猛欲出家。予問汝
J36nB348_p0332b25║欲出家,曾看經否,未也。看語錄否,稍看。何以看語錄
J36nB348_p0332b26║不看經,曰,經則煩細,語錄爽快可觀。予曰,爽快可觀,
J36nB348_p0332b27║無如水滸傳,三國志矣。
J36nB348_p0332b28║   偶書二則
J36nB348_p0332b29║諸佛修稱性之善,故能化身千百億,自在度眾生。眾
J36nB348_p0332b30║生造稱性之惡,故能一一身遍滿八萬四千大地獄,
J36nB348_p0332c01║一日一夜具受八萬生死之苦。然則佛境界不可思
J36nB348_p0332c02║議,眾生境界亦不可思議,秖由現前一念,本自不可
J36nB348_p0332c03║思議耳,有智者宜安從邪。 四凶居堯舜之世,而不
J36nB348_p0332c04║能自安其生,孔孟丁春秋戰國之亂,而不足以改其
J36nB348_p0332c05║樂,故知得失全由自心,外境何與焉。今人不治心而
J36nB348_p0332c06║問境,無乃惑乎。
J36nB348_p0332c07║   閱陽明全集畢偶書二則
J36nB348_p0332c08║君子小人,良知之體,未始不同也。一蔽於私而不能
J36nB348_p0332c09║致,遂嫉功忌能,誣忠陷良,無所不至。吁,可哀矣。唯君
J36nB348_p0332c10║子昭曠如太虛空,絕不與較是非,辯得失,故小人卒
J36nB348_p0332c11║無所騁其毒,而陷溺未深者,猶可化為君子。一與之
J36nB348_p0332c12║抗,則其去小人不能以寸,而玉與石角,玉必先敝矣。
J36nB348_p0332c13║通此佛氏二無我觀,妙旨泠然。孰謂世閒大儒,非出
J36nB348_p0332c14║世白茅哉。或病陽明有時闢佛,疑其未忘門庭,蓋未
J36nB348_p0332c15║論其世,未設身處其地耳。嗚呼,繼陽明起諸大儒,無
J36nB348_p0332c16║不醉心佛乘,夫非鍊酥為酒之功也哉。 學無論儒
J36nB348_p0332c17║釋,其貴真賤偽一也。學果真,雖一時受讒被抑,精光
J36nB348_p0332c18║終不可掩,學苟偽,雖一時欺世盜名,醜態終亦必露。
J36nB348_p0332c19║故曰斯民也,三代所以直道而行。夫直道即良知本
J36nB348_p0332c20║體而已,致此本體,可建天地,質鬼神,俟百世,況斯世
J36nB348_p0332c21║之民哉。顧斯世之民信之,而權姦獨誣陷之,俗儒獨
J36nB348_p0332c22║排斥之。彼權姦俗儒獨無良知邪,特有以蔽之弗能
J36nB348_p0332c23║致之耳。嗚呼,均此本體,但弗致則與瑾彬同惡,能致
J36nB348_p0332c24║則與陽明同善,讀聖賢書者,宜何如慎其獨也。今世
J36nB348_p0332c25║佛門,陷足於偽者亦多矣。吾為此懼,欲閑之而未能。
J36nB348_p0332c26║閱此書,不覺感憤流淚云。
J36nB348_p0332c27║   偶書二則
J36nB348_p0332c28║唯識以遍破我法二執為宗趣,故借立法為遣情之
J36nB348_p0332c29║門。般若以會一切法無非妙理為宗趣,故借破執為
J36nB348_p0332c30║立理之門。然則唯識宜名破相,般若宜名立法,而相
J36nB348_p0333a01║傳反稱唯識為相宗,般若為空宗者,謬也。 鳥窠禪
J36nB348_p0333a02║師為侍者吹布毛,止是初入信門方便,世多認為極
J36nB348_p0333a03║則事,其為白香山拈諸惡莫作眾善奉行二語,正是
J36nB348_p0333a04║徹骨徹髓,原始要終法門,世多認為淺近事。無怪乎
J36nB348_p0333a05║解行分張,不達實相正印。
J36nB348_p0333a06║   山客問荅病起偶書
J36nB348_p0333a07║靈峰有五美四惡。何謂五美,一者泉甘且多,二者黜
J36nB348_p0333a08║陟不聞,三者暑不酷,四者寒燒柴火,五者蚊少。何謂
J36nB348_p0333a09║四惡,一者病時醫藥難,二者貧時借貸難,三者大風
J36nB348_p0333a10║能飄瓦,四者地瘠多砂,所生穀菜味皆劣。客曰,敢問
J36nB348_p0333a11║四惡亦可屏乎。山曰,可。客曰,請聞厥方。山曰,節口腹,
J36nB348_p0333a12║慎寒暑,則少病,斯屏醫藥矣。少欲知足,則不貧,斯屏
J36nB348_p0333a13║借貸矣。緊覆茅,泥治壁,糊窗閉戶,斯屏風矣。依佛教
J36nB348_p0333a14║戒,於美惡食勿妄分別,趣療形枯,斯屏劣味矣。客拜
J36nB348_p0333a15║曰,善哉受教,請畢世依君住。
J36nB348_p0333a16║  解
J36nB348_p0333a17║   致知格物解(約佛法為唐宜之說)
J36nB348_p0333a18║知者,明德之本體,乃中道第一義諦妙心,非空非假
J36nB348_p0333a19║而實離一切相,即一切法者也。致者,一心三觀,了達
J36nB348_p0333a20║此一諦而三諦也。物者,迷此知體,而幻現之身心家
J36nB348_p0333a21║國天下,如水所結之冰也。格者,推究此身心家國天
J36nB348_p0333a22║下,皆如幻影,並非實我實法,如以煖氣銷堅冰也。欲
J36nB348_p0333a23║得水,莫若泮水,欲致知,莫若格物,冰泮水現,物格知
J36nB348_p0333a24║致矣。物者,所觀之境也,格者能觀之智也,知者所顯
J36nB348_p0333a25║之諦也。一心三觀名格物,一境三諦不令隱晦名致
J36nB348_p0333a26║知,不可以致知為空觀,格物為假觀也(唐謬分故破之)。了知
J36nB348_p0333a27║五位百法皆無實我實法為物格,轉第六識為妙觀
J36nB348_p0333a28║察智為知致,轉第七識為平等性智為意誠,轉第八
J36nB348_p0333a29║識為大圓鏡智為心正,轉前五識為成所作智,為身
J36nB348_p0333a30║修。一身清淨故,多身清淨,乃至一世界清淨故,一切
J36nB348_p0333b01║世界清淨。為家齊國治天下平,只一物格工夫到底,
J36nB348_p0333b02║致知之學,始無虧欠,是謂究竟不離於初步也。
J36nB348_p0333b03║   藏性解難五則
J36nB348_p0333b04║隨緣那名不變,不變那得隨緣(一難)。非不變之體,安有
J36nB348_p0333b05║隨緣之用,非隨緣之用,安顯不變之體(一解)。 不變體
J36nB348_p0333b06║常,隨緣用無常,還是一分無常,一分常(二難)。體不變故,
J36nB348_p0333b07║妙用不變,體常用亦常,用隨緣故,舉體隨緣,用無常
J36nB348_p0333b08║體亦無常。常與無常,二鳥雙遊(二解)。 正隨緣時,不變
J36nB348_p0333b09║安在,悟不變後,豈更隨緣(三難)。正隨緣,隨緣即不變,別
J36nB348_p0333b10║無不變所在,如二月外無真月,二月即是真月。悟不
J36nB348_p0333b11║變,不變隨悟緣,了了常無迷惑,如淨眼見真月,更不
J36nB348_p0333b12║見二月(三解)。 月是能隨邪,見是所隨邪(四難)。就月為喻,
J36nB348_p0333b13║真月不變,一二皆隨緣。真月隨人見一見二,不變常
J36nB348_p0333b14║自隨緣。見一見二,實無他月,隨緣常自不變,就見為
J36nB348_p0333b15║論,見性不變,見一見二皆隨緣,見一是真見,見二是
J36nB348_p0333b16║妄見。只一見體,而有真妄,不變常隨緣,真見妄見總
J36nB348_p0333b17║是見,隨緣常不變(四解)。 月是能隨,即是所見,見是能
J36nB348_p0333b18║見,即是所隨,名不二邪(五難)。此非不二,須知月不在天,
J36nB348_p0333b19║見不在目。月在天,見在目,二物相遠,如何成見。又復
J36nB348_p0333b20║月不來目,見不往天,月來目,天則無月,見往天,目則
J36nB348_p0333b21║無見。然非月何見,非見何月。月若是見,復何名月,月
J36nB348_p0333b22║若非見,云何見月。見若是月,復何名見,見若非月,月
J36nB348_p0333b23║云何見。從此體會,方知能所不二。不二之性,即是不
J36nB348_p0333b24║變。迷者謂二,悟知不二。總號隨緣,一性隨迷悟兩緣,
J36nB348_p0333b25║迷悟總不改一性也(五解)。
J36nB348_p0333b26║
J36nB348_p0333b27║
J36nB348_p0333b28║
J36nB348_p0333b29║
J36nB348_p0333b30║靈峰蕅益大師宗論卷第四之三(終)
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