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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_p0333c01║靈峰蕅益大師宗論卷第五之一
J36nB348_p0333c02║    古歙門人成時編輯
J36nB348_p0333c03║  書一
J36nB348_p0333c04║(寄母)甲子正月三日,方外男智旭,敬然臂香刺舌血,白
J36nB348_p0333c05║母親大人膝下。男幼蒙庭訓,少長便道學自任,寧不
J36nB348_p0333c06║知父宜葬,母宜養。但生死一事,人人有之,靜夜深思,
J36nB348_p0333c07║真可怖畏。如大母舅宦正濃而忽殞,虞表姪年未壯
J36nB348_p0333c08║而早亡,身命無常如朝露,大限至老少莫逃,苦海茫
J36nB348_p0333c09║茫,誰能免者。念及自身,已覺酸鼻,更念亡父老母,倍
J36nB348_p0333c10║覺傷神。親身既然,眾生寧異。儻不早圖出世,正恐追
J36nB348_p0333c11║悔無及。男憶二十一,至星家問母壽,言六十二三,必
J36nB348_p0333c12║有節限。遂於佛前立深誓,唯願減我算,薄我功名,必
J36nB348_p0333c13║冀母臻上壽。今既切思離俗,儻萌一待心,豈是求益
J36nB348_p0333c14║母壽之念,男又安能保無中夭邪。生育一事,世閒苦
J36nB348_p0333c15║本,況與功名,皆有定數。且青雲得志,難敵生死,大母
J36nB348_p0333c16║舅即是殷鑒。何如地藏大士,目連尊者,累劫親恩,皆
J36nB348_p0333c17║蒙度脫之為孝也。男少年詬大士,賴母痛下鉗錘,今
J36nB348_p0333c18║得改過從善。志在出世,恐母愛情難割,不得不硬卻
J36nB348_p0333c19║心腸,潛行方便。又恐母日夜懸念,故於三寶前然香
J36nB348_p0333c20║刺血,寄書遠達,伏祈勿事勞心,惟努力念佛,求出輪
J36nB348_p0333c21║迴。親屬可化者,皆以此意示之。
J36nB348_p0333c22║(寄剃度雪嶺師)別忽三載,反躬無似,莫報師恩。方今像季,有
J36nB348_p0333c23║三可痛哭,三可哀愍。毗尼法,三學初基,出世根本,僧
J36nB348_p0333c24║寶所由得名,正法賴以住世,而罕有師承,多諸訛謬,
J36nB348_p0333c25║遂令正法墜地,僧倫斷絕,一可痛也。三藏教,修行之
J36nB348_p0333c26║徑,出苦之要,而依文解義,罔知觀心,廢先哲舊章,塗
J36nB348_p0333c27║一時口耳,遂令禪門訶為葛藤糟粕,二痛也。宗門一
J36nB348_p0333c28║著,本為上上根點鐵成金,今但作門庭施設道理商
J36nB348_p0333c29║量,不墮狂罔無知,便墮雜毒知見。更有去施設埽道
J36nB348_p0333c30║理者,多落闇證窠臼,盲修瞎鍊,實是險塗,無上妙法,
J36nB348_p0334a01║流弊至此,三痛也。第一可哀愍者,借佛法圖名利,無
J36nB348_p0334a02║實為人之心。二者,但知己長,不知人長,但見人短,不
J36nB348_p0334a03║見己短,株守一得,向無佛處稱尊,不能放下面皮,打
J36nB348_p0334a04║破局量,從千萬人腳跟下穿過。三者,但為大以欺佛,
J36nB348_p0334a05║不思三界無安,言淨土不必生,彌陀不必念,中郎判
J36nB348_p0334a06║為唯心墮,圓實墮,確論也。時丁末運,非具大忍力,大
J36nB348_p0334a07║願大智大巧便力,驩虞小補,何當至治。博山老師,雖
J36nB348_p0334a08║見處未徹源底,實有苦功操履。不肖與互感得益,然
J36nB348_p0334a09║不服其藥,大忍願智,便俟當請益也。
J36nB348_p0334a10║(上闍梨古德師)五夏以前,專精戒律。專精者,豈徒著衣持缽
J36nB348_p0334a11║而已。律中第一要務,在常一其心,念無錯亂,謂依四
J36nB348_p0334a12║念處行道也。四念處慧,佛法總關。無念處慧,著袈裟
J36nB348_p0334a13║如木頭幡,禮拜如碓上下。六度萬行,皆同外道苦行,
J36nB348_p0334a14║無與真修。若依念處行道,則持戒功德,現能獲四沙
J36nB348_p0334a15║門果,乃至圓十地,剋獲無難。第二要務,在洞明二百
J36nB348_p0334a16║五十戒開遮持犯之致,否則二六時,既掛比丘名,當
J36nB348_p0334a17║結無量罪,言之駭聞,思之喪膽。此二不明,與邪戒何
J36nB348_p0334a18║異。末世流弊,非有力大人,不能挽回。吾師德盛名顯,
J36nB348_p0334a19║僧俗同欽。吾知諸佛所付託矣。
J36nB348_p0334a20║(荅茂林律主)經論二藏,說通五人。戒經如來自說,等覺猶
J36nB348_p0334a21║非所堪,譬禮樂征伐自天子出。迦葉白椎云,是佛所
J36nB348_p0334a22║制者不應卻,非佛所制者,不應制。千古不易之典也。
J36nB348_p0334a23║承問逐人受戒,大難方許三人,過四便不得戒。不惟
J36nB348_p0334a24║僧祇根本四分等皆有文,且得戒不得戒關係非小,
J36nB348_p0334a25║敢憚繁邪。三衣止長三肘,闊五肘,過是步步結等流
J36nB348_p0334a26║罪,若與佛衣等量,便結第三篇罪。今豎三橫六,致左
J36nB348_p0334a27║臂疊作三重,又與迦絺那衣自不相干。功德衣五條
J36nB348_p0334a28║十隔,受捨各有定時,豈可但持此衣,永當三衣。非時
J36nB348_p0334a29║食戒,本無開聽,今稱七不過午,全無出處。律中八種
J36nB348_p0334a30║十種開聽,謂展轉食,別眾食,及不作餘食法而食,皆
J36nB348_p0334b01║上午,豈非時也。時懷非想,猶結吉羅,服吐下藥,止許
J36nB348_p0334b02║煮麥,不令頭破,漉汁飲之,不聞權開也。又離衣宿,結
J36nB348_p0334b03║罪有文,不持缽,結罪五部不載。又皮革氈毳,他經充
J36nB348_p0334b04║類至盡之言,非為破戒,可不稱為大端。而過午之中
J36nB348_p0334b05║受食,咽咽結第三篇,未便稱為小節。渡海浮囊,芥子
J36nB348_p0334b06║不捨,況第三篇喻如手掌,可以為小邪。又五百問一
J36nB348_p0334b07║書,與五百餘卷律藏全反,用五百問,必廢五百卷,遵
J36nB348_p0334b08║五百卷,五百問不得不闕。若謂佛說,無容致議,則受
J36nB348_p0334b09║生血盆高王等,不亦稱佛說邪。律學之訛,已非一日,
J36nB348_p0334b10║宣公亞聖,為懷素所嫌,義淨大賢,受翻譯名義彈駁。
J36nB348_p0334b11║故知如來以降,等覺猶未稱一切智也。俗不合聞比
J36nB348_p0334b12║丘軌式,一出根本薩婆多部,一出戒因緣經。序根本
J36nB348_p0334b13║部因緣,乃迦葉佛時外道子欲破法,假就比丘學。比
J36nB348_p0334b14║丘告以俗得聞經論,毗柰邪教俗不合聞,外子權出
J36nB348_p0334b15║家學習,然後破之。若俗不合聞,謂半月誦戒,則三藏
J36nB348_p0334b16║具在,自可展閱,何待出家而學之。若謂出薩婆多,不
J36nB348_p0334b17║出僧祇,則五百問,又豈出僧祇部也。
J36nB348_p0334b18║(荅志隆)不諱疾忌醫,誠末法優曇。既自知病,又知流俗
J36nB348_p0334b19║之病,惟勇於自療,而即以療人,便是真實修行。否則
J36nB348_p0334b20║知病不療,病源正在此耳。人必有超群拔俗手段,方
J36nB348_p0334b21║有出離生死機括。人世愛見,稍或未忘,無上白法,如
J36nB348_p0334b22║何希冀。紫柏大師云,情之所有者理必無,理之所有
J36nB348_p0334b23║者情必無。古人云,識得一尺,不如行得一寸。夫閉戶
J36nB348_p0334b24║看尊宿語以自警,難敵現境熟識。儻安守故轍,可坐
J36nB348_p0334b25║進此道,豈五十三參之計拙,而三登九上亦唐勞邪。
J36nB348_p0334b26║(荅博山無異師伯)梵網戒本,是界外別圓二教。獨菩薩法,其
J36nB348_p0334b27║界內藏通二教。出家菩薩,無別戒法,同秉比丘律儀。
J36nB348_p0334b28║但發心自度即名二乘,發心度人,斯名菩薩耳。然界
J36nB348_p0334b29║內之機,不得捨本位而空希界外。界外大士,必須秉
J36nB348_p0334b30║權法而遊於界中。故菩薩比丘,迥與菩薩士女不同。
J36nB348_p0334c01║近世咸謂小乘所制,大乘悉開,比丘所執,菩薩悉融。
J36nB348_p0334c02║皆屬流言,並非實義。
J36nB348_p0334c03║(荅水林二書)既值事緣,又生厭苦,不免添一重公案。不涉
J36nB348_p0334c04║本頭,加以幽憤,又是第三重公案。欲捨此刻念彌陀,
J36nB348_p0334c05║四重公案。既云直往無算,又欲拂散疑雲,五重公案。
J36nB348_p0334c06║公案愈多,相去益遠矣。識論云,一切唯有識,有種種
J36nB348_p0334c07║相轉,彼依識所變。若識所變,不應自識逼苦自識。經
J36nB348_p0334c08║云,阿彌陀佛,是法界身。則事緣非彌陀身中事邪。即
J36nB348_p0334c09║此彌陀,即此念彌陀,胡彌陀身中抱一捨一。捨決不
J36nB348_p0334c10║可捨,抱決不可抱,向不可捨抱處會取,則皎日當空,
J36nB348_p0334c11║疑霧消散矣。(其一) 全身放下,蕩蕩空空,似則固似,是
J36nB348_p0334c12║則未是。離生喜樂,初禪之全身放下也。定生喜樂,二
J36nB348_p0334c13║禪之全身放下也。捨念清淨,四禪之全身放下也。不
J36nB348_p0334c14║恆行心心所滅,無想外道之全身放下也。恆行心心
J36nB348_p0334c15║所滅,滅盡定聖人之全身放下也。視那伽大定,尚不
J36nB348_p0334c16║啻螢火日光,足下希心,當在何境。儻亦幸而妄想亂
J36nB348_p0334c17║思遮障,使不墮坑落塹。如果驀直去,恐諸佛亦救不
J36nB348_p0334c18║得矣。此事非一言可盡,能虛心意,不妨有相商分。
J36nB348_p0334c19║(寄了因)年未壯,世態惡,不可輕為去就。往往好心行腳,
J36nB348_p0334c20║高者退道心,卑與俗俱化,非大智慧,大力量,罕能出
J36nB348_p0334c21║類拔萃也。圓覺經云,一切眾生,身心皆是無明。欲求
J36nB348_p0334c22║智慧,須親善友。然求善友於末世,亦甚難言。有少多
J36nB348_p0334c23║行門者,智眼昏昧,有少多學識者,行業荒蕪。於中棄
J36nB348_p0334c24║短取長,須自眼正,否則無不憒憒耳。
J36nB348_p0334c25║(與曹源三書)所謂直下承當者,須置身千古聖賢之列,不
J36nB348_p0334c26║屑為隨波逐浪之人。言行相顧,心跡相符,方終始不
J36nB348_p0334c27║二,幽明無閒。憨翁云,學道第一要骨氣剛,次識量大,
J36nB348_p0334c28║次生死心切。夫剛則不為情欲所靡,大則不被目前
J36nB348_p0334c29║所轉,切則不順習氣所趨。即靈源禪師易世俗所難,
J36nB348_p0334c30║而緩時流之急。此第一良藥,幸時服之,勿懼苦口,使
J36nB348_p0335a01║積劫沉痾,終不療也。新師識論,獨有苦心,幸潛玩領
J36nB348_p0335a02║其長處,能劖妄習,便是深妙。儻決定收功心,未若農
J36nB348_p0335a03║夫望秋。雖析義如繭絲牛毛,秖麤淺耳。人不解此意,
J36nB348_p0335a04║多墮數寶之誚,惟自勖。(其一) 不虞之譽,君子不喜。求
J36nB348_p0335a05║全之毀,達人不辭。自反有愧,無怨於他人。自反無愆,
J36nB348_p0335a06║更何嫌眾口。以此持心,不論時古時今也。(其二) 人不
J36nB348_p0335a07║難有志,難有忍。事不難有察,難有容。故曰,有容德乃
J36nB348_p0335a08║大,有忍乃有濟。
J36nB348_p0335a09║(荅曹源二書)懺悔殷勤,感佛光現,雖僅二寸,亦得戒前茅
J36nB348_p0335a10║也。嗣嬰貴恙,是夙習交加,及向來口腹犯戒所致。然
J36nB348_p0335a11║法華一部,悲懺二時,尚終不替,猛丈夫矣。(其一) 圓教
J36nB348_p0335a12║從名字初心,便用佛知佛見修行。豪傑丈夫,具一切
J36nB348_p0335a13║無明煩惱,偏向冰凌劍鋒上行,非冰凌劍鋒,不能鑄
J36nB348_p0335a14║無明煩惱成菩提般若故也。天降大任,必先苦勞拂
J36nB348_p0335a15║亂,令動心忍性。頑鐵不鍊不成鋼,美玉不治不精瑩,
J36nB348_p0335a16║松柏不歷歲寒不挺秀,孤臣孽子不厲熏不達。豈有
J36nB348_p0335a17║粥飯習氣,煖軟形態,可坐進此道者。夫小小境緣,便
J36nB348_p0335a18║成事障,因平日無分毫契心恰意處耳。果達妙理,則
J36nB348_p0335a19║現前極惡逆事,第一玄妙,為第一明師良友。若捨此
J36nB348_p0335a20║等境界,何法可修,可悟可頓邪。兄平日學問,大率向
J36nB348_p0335a21║語言文字上著眼,不向義理上體會,躬行處較勘。轉
J36nB348_p0335a22║得此關捩子,方是大乘淨土因也。
J36nB348_p0335a23║(寄壁如兄)知參究無緣,便向有緣處入。歸元無二,方便多
J36nB348_p0335a24║門,入手不同,到家則一,均佛祖法門,有何進退勝負
J36nB348_p0335a25║可愛憎取捨,必區區搏一丈夫名邪。兄雲棲法系,曾
J36nB348_p0335a26║事幽谿。雲棲教律兼修,幽谿教觀並舉。斯並津梁,寧
J36nB348_p0335a27║非直指,特人心不了,願不大耳。生西方者,貴大菩提
J36nB348_p0335a28║心寶。心寶若在,帶惑亦可往生,心寶若迷,參禪早已
J36nB348_p0335a29║兩橛。若翻轉此關捩,真實不欺,正好真實參悟。若翻
J36nB348_p0335a30║不轉,為舊習所汩,必須就教律大開慧眼,鍊就鋼骨,
J36nB348_p0335b01║方始相應,請急著眼。又末世禪人病膽大,老兄病膽
J36nB348_p0335b02║小。膽大肆無忌憚,直向泥犁,膽小顧後瞻前,不得自
J36nB348_p0335b03║在。善惡雖殊,不能打徹一也。欲徹體清涼,將定散淨
J36nB348_p0335b04║穢情見全體放下,始得。
J36nB348_p0335b05║(寄歸一兄)鳥必學飛也,而後毛羽成。舟必學操也,而後江
J36nB348_p0335b06║河濟。松柏必歷歲寒也,而後貞幹堅。行人必以佛祖
J36nB348_p0335b07║自期也,而後成佛祖。若以狐疑鼠竄之因,希獅行象
J36nB348_p0335b08║顧之果,恐不可得。發大菩提心,使悲智調停可也。
J36nB348_p0335b09║(與瑩然)豪傑立身,決以破我法二執為準的。我執不破,
J36nB348_p0335b10║定不能作千古至人。法執不破,定不能弘如來正法。
J36nB348_p0335b11║才魄橫一世者,須開千古眼界,成千古學識,方不負
J36nB348_p0335b12║己靈,否則僅同春草之榮,終非松柏之幹。
J36nB348_p0335b13║(寄不忘)學人第一要務,在克除習氣。誠以圓頓法淨治
J36nB348_p0335b14║夙習,猛風吹沙,實無艱險。儻習染不除,則談玄說妙,
J36nB348_p0335b15║有名無義。天台荊谿之道,恐不如斯。苦口良藥,同病
J36nB348_p0335b16║皆堪服之,勿使如來慧命夭喪也。
J36nB348_p0335b17║(與攝三)每見多人於勝事種種障難,俗累病苦,親長眷
J36nB348_p0335b18║屬,無量纏繞,阻斷良緣,空具信慕,莫遂雅懷。而得無
J36nB348_p0335b19║障難者,反信慕浮淺,衣衫不整,觸手捉經,如措大對
J36nB348_p0335b20║舉業相似。又復惟記名言,專喜貼句,依文解義,甘為
J36nB348_p0335b21║三世佛冤,釣利沽名,永背一乘出要。不惟寶山空回,
J36nB348_p0335b22║正恐袈裟難復,好因緣是惡因緣,此之謂也。如來說
J36nB348_p0335b23║教,諸祖弘經,並開眾生眼目,作劫濁津梁。不向此中
J36nB348_p0335b24║著眼,便是盲修瞎煉。今欲不犯末世惡習,不負往因
J36nB348_p0335b25║現緣,一要信諸佛境界,吾人各具,本無差別,不生退
J36nB348_p0335b26║怯。二要仰企諸佛,慚愧己靈,句句會歸自己,不可說
J36nB348_p0335b27║食數寶。三要虛心樂善,稍有長者,皆師友之。四要悲
J36nB348_p0335b28║愍一切,凡堪以此意相警者,不惜苦口。五要恕人厚
J36nB348_p0335b29║己,凡不如法,生哀愍心,勿見其過。近時學者,見他放
J36nB348_p0335b30║逸,不與隨流,則生憍慢,皆增長生死,可懼也。
J36nB348_p0335c01║(與如是兄)兄斷欲去愛,固有辣手,調身護物,尚乏方便。望
J36nB348_p0335c02║內則放開懷抱以養神,外則體察世情而惜福。此一
J36nB348_p0335c03║病,未必非二利之緣也。
J36nB348_p0335c04║(寄陳旻昭二書)八月惺谷師西歸,九月壁如師辭世。一月奪
J36nB348_p0335c05║二碩交,皆法門梁棟也,痛哉。每思大事因緣,非定慧
J36nB348_p0335c06║莊嚴,悲智雙運,誠難一生了當。惺師慧力有餘,定力
J36nB348_p0335c07║不足,壁師定慧調適,悲願未深,俱未免遺下公案。目
J36nB348_p0335c08║下同袍,鮮有生死心者,況菩提心。天人減少,三惡充
J36nB348_p0335c09║滿,將何底極邪。大廈將傾,一木難支,惟人定可勝天。
J36nB348_p0335c10║誓當易世俗所難,緩時流之急,棄名利,絕囂喧,持以
J36nB348_p0335c11║深心,要以弘願,操以恆久不變之力,庶無忝於嬰杵。
J36nB348_p0335c12║願居士斷泛涉之心,省不急之務,篤志近思,深造自
J36nB348_p0335c13║得,以圖共報佛恩,無以寶劍切泥,隋珠彈雀,是鄙衷
J36nB348_p0335c14║所惓惓耳。(其一) 一芥翳天,一塵覆地,字經三寫,烏鳶
J36nB348_p0335c15║成馬。佛法之蝕,由來漸矣,非外道天魔能破。壞周室
J36nB348_p0335c16║者,齊桓晉文也。治世嚴王霸之辨,操心分義利之關。
J36nB348_p0335c17║視聽言動之復禮不真,克伐怨欲之不行何得。隱居
J36nB348_p0335c18║求志,人定勝天。此實字字血淚。
J36nB348_p0335c19║(與韓蓮洲)韋提以逆子起淨業正因,慶喜以染緣為楞嚴
J36nB348_p0335c20║弄引。惡因緣是好因緣,轉禍為福,在人著眼。儻隨遍
J36nB348_p0335c21║計分別,雪上加霜,冤結有何了期,若達曠劫因果,則
J36nB348_p0335c22║現在冤親,總非天降地出。以慈忍心調停解釋,以夢
J36nB348_p0335c23║幻觀消遣情懷,未必非煉磨心性,透露真常之一助
J36nB348_p0335c24║也。語云,跌法從他得,燈不剔不明,鐘不擊不鳴,他山
J36nB348_p0335c25║之石,可以攻玉,汙泥生蓮華,神奇出臭腐。夫吾人本
J36nB348_p0335c26║地風光,埋藏蘊宅,潛伏根門,無時不煞煞欲現,稍藉
J36nB348_p0335c27║外緣一擊,便當迸裂騰輝,儻不肯向此際薦取,佛界
J36nB348_p0335c28║便為魔界。如霜雪寒冰,松柏增妍,凡卉失色,咎在己
J36nB348_p0335c29║不在境也。又仁者,雖捨比丘沙彌律儀,而大士木叉,
J36nB348_p0335c30║自宜固守。仗此菩提戒光,方可禦侮消難。其說似迂,
J36nB348_p0336a01║其事實邇,幸精思力行之。
J36nB348_p0336a02║(寄修雅法主)雲棲大師云,古人著述,多在晚年。良以道曠
J36nB348_p0336a03║無涯,逢人不盡,上代疏論家,殫一生精神,博綜內外
J36nB348_p0336a04║學問,得一二帙垂世,尚不免後賢彈駁,況一時口耳
J36nB348_p0336a05║草料,欲流布人閒邪。須見到養到,從居安資深流出,
J36nB348_p0336a06║則輝天燭地,照古騰今,非分外耳。毗尼尤不容片言
J36nB348_p0336a07║隻字有作,譬禮樂征伐自天子出,稍或僭竊,厥罪不
J36nB348_p0336a08║小。傳佛心印記註,附呈清覽。此翁學識俱富,解行兩
J36nB348_p0336a09║優,堪為近日作家。虛心玩味,知未易及耳。
J36nB348_p0336a10║(荅程季清)法門不衰於無外護,衰於無內守。主持法門,先
J36nB348_p0336a11║盤星立正,然後隨時隨力。興隆幻事,皆屬普賢行門。
J36nB348_p0336a12║稍涉世閒名利心,佛法止成世法,深可悲也。
J36nB348_p0336a13║(復圓閒)如來最後以扶律談常為宗,苟廢事談理,理成
J36nB348_p0336a14║烏有。智者荊谿諸老,無不戒行冰霜,方堪垂範千古,
J36nB348_p0336a15║豈可以毒器令貯醍醐。不肖始雖染指宗門,亦既遊
J36nB348_p0336a16║心教苑,今不得不以持戒為第一急務。又見律學之
J36nB348_p0336a17║訛,較禪教更多,爰為集要,以便訓蒙。捨舉世共趨之
J36nB348_p0336a18║轍,遵時豪恥問之塗,知我苦心者,惟如來耳。仁者乘
J36nB348_p0336a19║戒並急,當是如來所使,法運可回,喜不寐也。
J36nB348_p0336a20║(寄萬韞玉)貴地久乏聞熏,囿聞見。儻宋儒陳腐見識,一毫
J36nB348_p0336a21║未淨,未可深談佛法,況坐陳腐障中,欲商真正宗教,
J36nB348_p0336a22║誠難誠難。寧以百千刃刀刺其耳根,終不忍聞佛是
J36nB348_p0336a23║方便說誑語人,寧百千刃刀斷其舌,終不肯言佛肯
J36nB348_p0336a24║方便說誑語法,寧百千刃刀割裂心胸,終不可作佛
J36nB348_p0336a25║經同寓言解。此言儻一字不從真心中出,不但死墮
J36nB348_p0336a26║拔舌,現世舌當爛壞。當知宣尼大聖,若比於佛,的如
J36nB348_p0336a27║小星比滿月,爝火比燎原,川瀆比大海,中尊比朝廷。
J36nB348_p0336a28║若不能信此語,是謗佛人,不可謂信佛也。
J36nB348_p0336a29║(寄王簡在)古之君子,為立六合內事,尚一家非之不顧,乃
J36nB348_p0336a30║至天下非之不顧,況圖出世大法,塵劫遠猷,可近囿
J36nB348_p0336b01║一時耳口,曲徇流俗人情邪。居士非無志願,直欠識
J36nB348_p0336b02║力。欲開千古識力,決須視歸戒如泰山,視世故如鴻
J36nB348_p0336b03║毛,庶作中流砥柱,不然,未可稱豪傑也。
J36nB348_p0336b04║(寄潘戒如)財色瞋慢,清濁稍殊,同為十習因,同感六交報。
J36nB348_p0336b05║若別配因果,慢屬修羅,瞋屬地獄,尤可畏。躬自厚而
J36nB348_p0336b06║薄責於人,有諸己而後求諸人,無諸己而後非諸人。
J36nB348_p0336b07║雪浪大師云,不可以聖賢律人,不可以率性自任。此
J36nB348_p0336b08║皆居士對症良藥,幸時時服之,作蓮邦左券。
J36nB348_p0336b09║(與胡遠志)為禪林求主人者,弘護之願為一身商出處者。
J36nB348_p0336b10║自知之明,竊以鮑老當場,不若舉賢相副。有季賢老
J36nB348_p0336b11║師,雲棲嫡子,年德俱隆,慈願並廣,以禮敦迎,或當俞
J36nB348_p0336b12║允。貧納與歸師,拈鬮洞庭,既許安居,律不容改,又己
J36nB348_p0336b13║躬下事,靜動無妨,著書立言,必須靜境。納長於著述,
J36nB348_p0336b14║短於應酬,儻從捨失措,則長短互乖。況律學之訛,已
J36nB348_p0336b15║將千載,革非矯弊,與俗相違,僅可僻處深山,鳩真同
J36nB348_p0336b16║志,作傳火計。即欲行之天下,以觸時諱,禍且不測。夫
J36nB348_p0336b17║大乘弘誓,以寬成大,住持僧寶,以局表尊。既痛有名
J36nB348_p0336b18║無實之弊,必守貴精不貴多之箴。設居勝剎,求戒必
J36nB348_p0336b19║多,嚴擇則招怨之端,濫許則壞法之始,進退維谷,其
J36nB348_p0336b20║何以堪。嗚呼,今天下稱圓稱頓稱大乘者,遍滿域中,
J36nB348_p0336b21║獨聲聞一脈,不惟置諸高閣,亦且藐若草芥。抑思世
J36nB348_p0336b22║尊拈花時,破顏微笑者,果誰人邪。靈源清禪師云,易
J36nB348_p0336b23║世俗所難,緩時流之急。納銘心此語久矣。愁人莫向
J36nB348_p0336b24║愁人說,說與愁人愁殺人。居士具金剛眼,探法海源,
J36nB348_p0336b25║當亦為斯言肯首也。
J36nB348_p0336b26║(寄金臺師)咒壇火浴緇素之口,其致非一。蓋清淨咒壇,不
J36nB348_p0336b27║容女人得履,亦不宜緇素輒入,入者齋戒沐浴,方得
J36nB348_p0336b28║合制。又咒心之說,起於長水,然疏中亦不敢確然自
J36nB348_p0336b29║是。既經文無據,必宜遶壇行一百八遍為長。夫無上
J36nB348_p0336b30║壇場,震旦僅有其二,天龍共持,諸佛共念。再造之後,
J36nB348_p0336c01║幸錄此言。
J36nB348_p0336c02║(與戒明)汝今六時精進,欣慰。須知此世閒第一福,第一
J36nB348_p0336c03║受用,天魔鬼神所忌刻也。必折意降情,帶三分不如
J36nB348_p0336c04║意境以自煉,方為法器,方可挽回定業。勉之。
J36nB348_p0336c05║(復靈隱兄)生則隱居求志,死則下下品生,是弟之定局。兄
J36nB348_p0336c06║道眼明白,志力勇銳,此生必辦。但粥飯習氣,軟煖麤
J36nB348_p0336c07║浮戲論習氣,思前算後習氣,一一直下斬截,方可立
J36nB348_p0336c08║造聖賢閫域。此尤不肖惓惓於知我者。渠師萬望於
J36nB348_p0336c09║淨土一門硬作主宰,如韓信背水陣相似,勿生一念
J36nB348_p0336c10║恐不能生之心。至囑至囑。
J36nB348_p0336c11║(復錢元沖)均一法門,內外護其用各異。內護持邪正之辨,
J36nB348_p0336c12║不得不嚴,外護膺金湯之任,不得不寬。一如良工之
J36nB348_p0336c13║分玉石,一如投鼠之須忌器,總以弘護正法為懷,易
J36nB348_p0336c14║地皆然耳。業障一事,不出因果,因果之理,統於十界。
J36nB348_p0336c15║楞嚴以不生不滅為本修因,然後圓成果地修證,法
J36nB348_p0336c16║華以一乘因果為宗,觀經明深信因果,不謗大乘,即
J36nB348_p0336c17║上品中生。乃教家浪以因果資談柄,禪門謬謂因果
J36nB348_p0336c18║非向上,事理俱迷,長夜莫曉,不惟昧佛旨,亦背儒宗。
J36nB348_p0336c19║易稱積善餘慶,書稱作善百祥,豈皆為愚人說法哉。
J36nB348_p0336c20║正誼不謀利,明道不計功之仁人,恰是修身俟命實
J36nB348_p0336c21║學,斷不可謂立巖牆為知命也。今以勇猛善心,回往
J36nB348_p0336c22║昔決定業障,如離弦之箭,通臂猿能接之。菩薩智猿
J36nB348_p0336c23║亦復如是,以方便臂,接定業箭,令不墮地,亦不著身,
J36nB348_p0336c24║此即真實懺悔。不但世法中所求如願,且增長正信,
J36nB348_p0336c25║開發菩提。因病得仙方,非但卻疾,兼可飛昇矣。
J36nB348_p0336c26║(囑徹因比丘)吾望公甚高,勿自卑,甚遠,勿自近,甚廣,勿自
J36nB348_p0336c27║狹,甚大,勿自小,甚尊,勿自褻,甚重,勿自輕,甚穩,勿自
J36nB348_p0336c28║浮,甚密,勿自疏,甚微,勿自陋,甚妙,勿自麤。聖賢自期
J36nB348_p0336c29║謂之高,無數塵劫謂之遠,遍周剎海謂之廣,超權越
J36nB348_p0336c30║小謂之大,不染名利謂之尊,不輕去就謂之重,始終
J36nB348_p0337a01║一致謂之穩,精察力行謂之密,窮理盡性謂之微,開
J36nB348_p0337a02║佛知見謂之妙。嗚呼,律門衰敗,大法並危,不具前之
J36nB348_p0337a03║十德,鮮克砥其頹波。勉之哉。第一須依念處行道,隨
J36nB348_p0337a04║文入觀,觸事會心,心觀為主,看教為助。第二須專求
J36nB348_p0337a05║己過,勿責人非。第三須作出生死學問,莫作趨時學
J36nB348_p0337a06║問。第四須和光同塵,幸勿矜異。欲看教典,且完玄籤,
J36nB348_p0337a07║次十不二門詳解,次律藏五百卷,并大乘律五十卷,
J36nB348_p0337a08║次止觀輔行,次阿含經等諸小乘經,然後及餘經論。
J36nB348_p0337a09║或急於修證,唯律藏不可不閱,餘皆隨意。萬勿妄想
J36nB348_p0337a10║出頭,惟真操實履,了當生死。不得為人改法名,剃度
J36nB348_p0337a11║師與受戒教授傳法師,皆有父子之誼,改法名是蔑
J36nB348_p0337a12║剃度師也,傷理背情,無道之甚。古來知識,不聞有法
J36nB348_p0337a13║派之說,柰何末世以此為親。吾聞先受戒者在前坐,
J36nB348_p0337a14║後受戒者在後坐。不聞先取名者為師兄,後取名者
J36nB348_p0337a15║為師弟。既以法派為重,必以戒法為輕。叔伯弟姪,儼
J36nB348_p0337a16║然與俗無異,可羞可恥,所宜痛戒。不得曲媚權貴,須
J36nB348_p0337a17║如達大師家風,若不能,寧死不出頭。不得多收徒眾,
J36nB348_p0337a18║多畜沙彌,多受依止,教訓不周,必有壞法之咎。切忌
J36nB348_p0337a19║餽送白衣等事,切忌無恥喪心,到人家念經拜懺,漸
J36nB348_p0337a20║成應赴。即檀越到山門作福,須示以佛法尊重,莫如
J36nB348_p0337a21║近時叢林套子。亡比丘物,依律分與現前僧,切不可
J36nB348_p0337a22║學估唱陋習。其餘諸事,不能枚舉,總以律為指歸,則
J36nB348_p0337a23║無過矣。不聽吾言,非吾弟也。
J36nB348_p0337a24║(復胡善住)自利利他,須知彼知己,知時知勢。納每自反,世
J36nB348_p0337a25║謂我持律第一,實增慚懼。無論三聚十支,八萬微細,
J36nB348_p0337a26║即二百五十,未行萬一,又無論遮罪,除飲酒過午二
J36nB348_p0337a27║條,餘皆未淨,即性罪七支,能免故殺,不能防誤,能不
J36nB348_p0337a28║錯因果,不敢三寶物私取,而不能磚錢不買瓦如古
J36nB348_p0337a29║人,執身不犯,不能夢寐清淨,不妄語兩舌,不能無惡
J36nB348_p0337a30║口綺語。良由多劫乘急戒緩,習以性成,恥躬不逮。退
J36nB348_p0337b01║居沙彌,更無弘戒之理也。宗乘中事,未出家已留心,
J36nB348_p0337b02║苦參十載,頗辨真偽,不敢以教律為夾雜。教觀一塗,
J36nB348_p0337b03║叨仗夙因,頗窺堂奧,不敢以真實而自疑畏。然此二
J36nB348_p0337b04║者,皆背時宜,惟有山中苦行,代一切眾生求消夙業
J36nB348_p0337b05║去障而已,非敢固也。路資本不宜領,寒威將逼,贖典
J36nB348_p0337b06║冬衣,亦見因果不甚分明,戒律疏緩之一端矣。
J36nB348_p0337b07║(復卓左車)入山非石隱計,痛念大法傾頹,綿力難救,姑俟
J36nB348_p0337b08║人定勝天耳。承謬舉於葉宗伯,謂宗說俱通,解行雙
J36nB348_p0337b09║到,實增慚愧。以今時俱通雙到見稱,固未免[弗*見]然,儻
J36nB348_p0337b10║擬古之俱通雙到,能勿蹴然哉。數年被道友所牽,虛
J36nB348_p0337b11║名盛而實行微,多方作入山計,今始半遂,正欲深之
J36nB348_p0337b12║又深,能為居士頓改節邪。葉公處以原柬繳。
J36nB348_p0337b13║(復陳旻昭二書)大廈非一木所支,年來惟道友為命。而眾生
J36nB348_p0337b14║習氣各有偏重,不能如水乳合,興言及此,血淚橫流
J36nB348_p0337b15║而已。居常謂壞法門者,皆撐法門人。齊桓晉文,尊周
J36nB348_p0337b16║適所以壞周,方痛懲不暇,奚忍蹈其覆轍。嗟乎,出家
J36nB348_p0337b17║初志,急剋聖果,十五六年,竟成虛度,慚天愧地,夫復
J36nB348_p0337b18║何言。即此十五六年行腳,打破面皮,放捨身命,僅於
J36nB348_p0337b19║佛菩提,了知歸家道路。而形枯氣索,前進為難,欲傳
J36nB348_p0337b20║得一人,勿令最後佛種從我而斷,亦竟未遇其人。嗚
J36nB348_p0337b21║呼,痛心夢寐永泣而已。公所處頗艱,道念益固,深以
J36nB348_p0337b22║為慰。每觀種種邪外,其智短,其說陋,猶簧鼓天下後
J36nB348_p0337b23║世有述者,大底別有一段徹底精神持之耳,況將此
J36nB348_p0337b24║持正法乎。但自反自勵,不必他求也。船子身葬水中,
J36nB348_p0337b25║夾山大弘其道,荊谿以居士身參學多載,後方出家,
J36nB348_p0337b26║一世不登法座,書傳萬世,不可磨滅。宣聖木鐸,孟軻
J36nB348_p0337b27║好辯,皆此類也。此意願與居士共之。未獲一第奚足
J36nB348_p0337b28║憂,當勤心道業,誓續佛祖慧命為急務耳。(其一) 大法
J36nB348_p0337b29║垂秋,亂臣賊子遍天下,邇雖稍衰,而正法受其剝蝕,
J36nB348_p0337b30║元氣殊覺難復,未可欲速也。納以孤孽之身,獨抱嬰
J36nB348_p0337c01║杵之任,雖感傷切髓,不得不附虞仲夷逸之科,遣茲
J36nB348_p0337c02║餘喘。居士竭力弘護,即大學問,大精進,貴自著眼而
J36nB348_p0337c03║已。聖力智巧,雖筈筈相拄,非巧力所及,終亦不離巧
J36nB348_p0337c04║力。何如,楖梅吳公,不敢浪通名字。
J36nB348_p0337c05║(復智龍)逃名萬死之後,已悔其遲。傳法一隙之天,倍見
J36nB348_p0337c06║其拙,然生平受用,惟多虛不如少實一語,庶不致身
J36nB348_p0337c07║謗三寶耳。退戒一事,亦以為今比丘則有餘,為古沙
J36nB348_p0337c08║彌則不足,寧捨有餘企不足也。
J36nB348_p0337c09║(寄徐雨海)居士生長富貴,不知世閒些小苦事,況此大苦。
J36nB348_p0337c10║然雄才大略膽識高曠之人,負蓋世資,具千古學,懷
J36nB348_p0337c11║聰明慢,眼空天下,世出世法,麤心浮氣,未入甚微細
J36nB348_p0337c12║智法門,非此惡辣鉗錘,何由入聖賢閫域。佛祖堂奧,
J36nB348_p0337c13║天降大任,必行拂亂。動心忍性四字,不妨十思百思,
J36nB348_p0337c14║迺圜中第一法藥也。乾之上九,亢龍有悔,而不食之
J36nB348_p0337c15║碩果,轉為不遠之復。復之象辭曰,至日閉關,商旅不
J36nB348_p0337c16║行,后不省方,即潛龍勿用之意。盈虛消息,通於至道,
J36nB348_p0337c17║於通起塞,即塞成通,台觀所以貴善識也。日為居士
J36nB348_p0337c18║持大悲咒七遍,脫難為期,萬自愛勉。
J36nB348_p0337c19║(寄靈隱兄)兄眼目志識,俱足千古,而不能千古者,欠剛骨
J36nB348_p0337c20║也。挺出剛骨,以俯就幻緣,方可了辦大事。蒙許華嚴
J36nB348_p0337c21║大鈔,意欲細閱一遍,求與台宗真出入處,悠悠門外
J36nB348_p0337c22║之談,未足據也。聞於台宗教觀已有信入,尤願潛心
J36nB348_p0337c23║討徹源底。流光如駛,衰老日侵,自反痛心,乃敢饒舌。
J36nB348_p0337c24║(復項淨性)和偈落在口頭三昧,大似初生牛犢不畏虎。居
J36nB348_p0337c25║士本正信篤實,亦弄此虛頭邪。古人錯下一語,墮五
J36nB348_p0337c26║百世野狐身,柰何妄談般若,作拔舌犁耕種子,萬祈
J36nB348_p0337c27║戒之,勿視作等閒。夫詩偈可作也,儱侗套語不可襲
J36nB348_p0337c28║也。帝鄉可遊也,歸戒之心不可忘也。紅塵堆裏學山
J36nB348_p0337c29║居,風塵何能染人,人染風塵耳。
J36nB348_p0337c30║(寄徐雨海)到泉州一軒,即索居士歷年手札觀之,知苦緣
J36nB348_p0338a01║中進益如此。貧納向歎台宗,居士未深入,今果然否。
J36nB348_p0338a02║柬中為如是師語,字字金錍,恰與納為渠所發之願
J36nB348_p0338a03║同,但不知為居士所發願,有當尊意否。夫知人者明,
J36nB348_p0338a04║自知者強,自知者明,自勝者強。居士能知人矣,真自
J36nB348_p0338a05║知乎。設自知,能自勝乎。台宗玄妙無暇論,大學修身
J36nB348_p0338a06║正心,中庸居易俟命,請三思之。五欲八風,三教聖人
J36nB348_p0338a07║同訶,一塵之糞,徹體是穢,一毫砒霜,徹體是毒。勿以
J36nB348_p0338a08║小善而不為,勿以小惡而不去,方不負再三稟受菩
J36nB348_p0338a09║薩大戒也。台宗云,以前四戒為所觀境,後六觀之,事
J36nB348_p0338a10║理相即。世人蔑事而欲尚深理者,驗知此觀孤虛無
J36nB348_p0338a11║本,既虧事境,觀亦何從。此荊谿尊者語,幸加詳焉。
J36nB348_p0338a12║(寄徹因大德)真實比丘,寥寥無幾,不知何日五比丘如法
J36nB348_p0338a13║同住,一展吾外護初心。興言至此,肝腸寸裂,所有不
J36nB348_p0338a14║絕如線一脈,僅寄足下,萬萬珍重愛護,養德充學,以
J36nB348_p0338a15║克荷之,勿為最後斷佛種人,使我抱憾千秋,至囑至
J36nB348_p0338a16║囑。遠隔三千里,未審作何用心,苟不能念念與妙觀
J36nB348_p0338a17║相應,則失聞熏琢磨之益多矣。
J36nB348_p0338a18║(寄恆如)語有之,胡越人之相仇也,當同舟共濟,風水險
J36nB348_p0338a19║厄,其相救也如左右手。每念分段生死,不啻惡風巨
J36nB348_p0338a20║浪。而出家諸人,所以互相忌刻,智不如胡越同舟者,
J36nB348_p0338a21║無他,不曾痛念生死故耳。今既知痛念生死,豈復以
J36nB348_p0338a22║世閒名相為活計哉。
J36nB348_p0338a23║(與非幻)此事日親日近,日遠日疏,若無良友明師夾持,
J36nB348_p0338a24║恐漸退其初心。今世如此,來世可知,靜言思之,能無
J36nB348_p0338a25║懼乎。佛頂文句,須潛心玩閱,看不透也須苦看。老鼠
J36nB348_p0338a26║咬棺材,定有穿日。即此是話頭,是參禪工夫,是摩訶
J36nB348_p0338a27║止觀。須信得及,守得定,方有真實受用。勉之。
J36nB348_p0338a28║(復淨禪)淨土法門,本該一切宗教,普收一切群機。故從
J36nB348_p0338a29║上佛祖聖賢,著述亦最富博。欲摘其精要,利益群品,
J36nB348_p0338a30║須備採眾長,證以心悟,方可流傳。若此門未遵堂奧,
J36nB348_p0338b01║宜事力修,無急急以著述為事也。度人要務,以智慧
J36nB348_p0338b02║方便為本,有智慧則能究權實理,稱理而說,義無不
J36nB348_p0338b03║周。有方便則能莊嚴文章,文如於義,觀者咸悅。今周
J36nB348_p0338b04║集理致僅七八分,文章僅五六分,似宜邃養,更加錘
J36nB348_p0338b05║鍊為妙。意周所熟玩者,但彌陀疏鈔,龍舒淨土等文,
J36nB348_p0338b06║恐妙宗鈔一書,尚未窮研。乞勸細細尋繹,參以十疑
J36nB348_p0338b07║或問,淨土指歸,寶王三昧,西方合論等書,畢竟更有
J36nB348_p0338b08║大豁眼處。然後以慈悲心,觀此方此時機宜,採集一
J36nB348_p0338b09║言半句,以利益之,功德更殊勝矣。
J36nB348_p0338b10║(寄王東里)此事雖直捷,亦甚委曲,雖簡夷,亦甚精細。吳公
J36nB348_p0338b11║於簡夷直捷,已信得及矣。委曲精細處,須竿頭進步,
J36nB348_p0338b12║此必居士陶鑄之力,方可升堂入室也。
J36nB348_p0338b13║(寄雪航法主)調護他人,正調護自己處,調伏得自己一分
J36nB348_p0338b14║習氣,方調伏得他人一分習氣,視人猶己,捨己從人,
J36nB348_p0338b15║血脈誠在此。朕躬有罪,無以萬方。萬方有罪,罪在朕
J36nB348_p0338b16║躬。愛人不親,反其仁,治人不治,反其智,禮人不荅,反
J36nB348_p0338b17║其敬,三歲兒童讀得,八十老翁行不得。無怪乎受菩
J36nB348_p0338b18║薩戒者多,行菩薩道者尟也。
J36nB348_p0338b19║(復鄧靖起)參禪念佛,善用無非是藥,不善用,無不添病。又
J36nB348_p0338b20║或執藥是病,或借病為藥,事非一概,未可片言盡也。
J36nB348_p0338b21║生死事大,佛道玄妙,縱一知半見,小小工夫,尚不濟
J36nB348_p0338b22║事,況一味死在句下者乎。禪本無參,佛本無念二語,
J36nB348_p0338b23║亦是醍醐,亦是毒藥。今之呼蒼天呵佛祖者,正墮無
J36nB348_p0338b24║參無念坑中,若真參真念,決不作此狂態矣。
J36nB348_p0338b25║(寄程用九)日為居士持大悲七遍,五六年未嘗一日缺也。
J36nB348_p0338b26║命持準提,當助百萬,但願篤信咒力,不可思議,杜絕
J36nB348_p0338b27║夤緣妄想。設一念妄想未盡,是信咒不及,雖大悲準
J36nB348_p0338b28║提二大菩薩,亦末如之何矣。不肖十二三,便知有聖
J36nB348_p0338b29║賢道脈,今知與佛法到家雖別,入門實同,若世法稍
J36nB348_p0338b30║違聖賢軌轍,則出世決不成真實佛祖。方今賄賂公
J36nB348_p0338c01║行,丈夫寧終身寥落,誓勿蹈其鄙跡,庶砥狂瀾於萬
J36nB348_p0338c02║一。若未免逐流,以圖一得,枉尋直尺之誚,其誰與歸,
J36nB348_p0338c03║大非所望於高明也。夢天神授籤,乃大梵天王,非韋
J36nB348_p0338c04║馱也。現有神策九十九首,在大灌頂神咒經中,南北
J36nB348_p0338c05║藏皆恭字函,急取流通,勿以易林,苟且塞責。
J36nB348_p0338c06║(與行恕)憶自十二三時,以千古道脈為任,便囂囂自得,
J36nB348_p0338c07║天子不得臣,諸侯不得友,況今廁僧寶,豈世閒宰官
J36nB348_p0338c08║書帖可招致哉。何病深山,已無人世閒想,即今幻緣
J36nB348_p0338c09║所牽,流浪漳泉,並不曾謁一宰官居士。若苕中不必
J36nB348_p0338c10║用此世套,可容方外散人,專用佛法教化群品,則遣
J36nB348_p0338c11║一確人,持足下一柬來,即相赴,若不可為,毋強。
J36nB348_p0338c12║(與緒竺)三頌附覽,語言文字,標月之指,神而明之,存乎
J36nB348_p0338c13║其人。際明生平傀儡,全露筆端,斷不在筆端上安身
J36nB348_p0338c14║立命。看得仙人手中扇,鷂子過新羅久矣。
J36nB348_p0338c15║(復王思鼓)老子為學日益,為道日損。易傳云,損德之修,益
J36nB348_p0338c16║德之裕。居士精力雖減,而信心慚愧有加,即苦海津
J36nB348_p0338c17║梁,不求進而無所退,豈在學問修持閒邪。凡夫無不
J36nB348_p0338c18║好勝好進,不知以退為進也。迦葉願居人後,不為物
J36nB348_p0338c19║先,乃成千古鼻祖。病是吾輩良藥,消盡塵寰妄想,覷
J36nB348_p0338c20║破此身虛幻,深明苦空無常無我觀門,皆賴有病境
J36nB348_p0338c21║耳。願寬心耐意,安忍無厭,作隨緣消舊業想。轉重令
J36nB348_p0338c22║輕受想,代眾生受苦想,正不以不如人為愧也。
J36nB348_p0338c23║(與永覺禪師)法運日訛,老成凋謝,獸蹄鳥跡,交於中國,乳
J36nB348_p0338c24║臭小兒,競稱宗主,拈花微旨埽地,至此,不惟可悲,亦
J36nB348_p0338c25║可恥矣。惟老師耆年碩德,堅握壽昌不肯二字心印,
J36nB348_p0338c26║不必頻呻哮吼,狐犴已為喪氣。茲者泉南隙地,羶風
J36nB348_p0338c27║雖已時來,毒氣幸未深入,老師正應久住此方,防護
J36nB348_p0338c28║外邪,養育善種,但令二三志士,得接老師法脈,將來
J36nB348_p0338c29║魔黨敗後,泉南佛國,一燈可遍布天下也。不肖幻緣
J36nB348_p0338c30║所牽,未能執巾瓶,猶冀法駕蚤臨,庶獲一晤慈顏,兼
J36nB348_p0339a01║欲委陳生平苦心。故敢冒昧,輒助勸請。
J36nB348_p0339a02║(與周洗心)不可說破,恐塞悟門,是參究一塗別方便耳。宗
J36nB348_p0339a03║門亦有不妨直直說破者,況教觀,況淨土邪。淨土的
J36nB348_p0339a04║旨,全在妙宗一書,縱持名不修觀,可不達四土橫豎
J36nB348_p0339a05║之致乎。西方合論,亦淨土有功之書。不肖圓通文句
J36nB348_p0339a06║一則,收盡念佛三昧綱宗。但言簡義富,乃提綱挈領
J36nB348_p0339a07║之學,非遍探一代時教,不足盡數千言中所包攝也。
J36nB348_p0339a08║儻專辦己事,未暇利人,只晝夜彌陀十萬,且求往生。
J36nB348_p0339a09║一切宗教眼目,不必作意求通,但得見彌陀,何愁不
J36nB348_p0339a10║開悟。自是一論,若大悲為人,思垂言句,必令十分精
J36nB348_p0339a11║瑩,庶可普利三根,不然,一法才立,一弊旋生。況末世
J36nB348_p0339a12║禪教淨土種種語錄,充楹積棟,安事更以雜而未純
J36nB348_p0339a13║之作,與流俗鬥富哉。法號漫作一文,其中理路頗為
J36nB348_p0339a14║入道之要,當依義不依文可也。
J36nB348_p0339a15║靈峰蕅益大師宗論卷第五之一
J36nB348_p0339b01║靈峰蕅益大師宗論卷第五之二
J36nB348_p0339b02║  書二
J36nB348_p0339b03║(簡韓茂貽)紫柏集點完。此老以博地凡夫,力戰煩惱魔軍,
J36nB348_p0339b04║一生取辦,真踞地獅子,透網金鱗也。今觀其法語,精
J36nB348_p0339b05║悍決裂,猶足令頑夫廉,懦夫立,柔情媚骨,不覺冰消
J36nB348_p0339b06║瓦解。幸細細留心,必羹牆寤寐見之。
J36nB348_p0339b07║(復九華常住)向年托跡寶山,於一切精律行者,作地藏大
J36nB348_p0339b08║士想,即一二不拘小節者,亦作志公濟顛等想。聖道
J36nB348_p0339b09║場地,龍蛇混雜,凡聖交參,不敢以牛羊眼妄測,自招
J36nB348_p0339b10║無閒重罪也。適聞山中,稍稍搆難,雖大菩薩示現作
J36nB348_p0339b11║略,然經云,寧破千佛戒,莫與外人知。又世典云,胡越
J36nB348_p0339b12║人相為讎敵,及乘舟遇風,則相救如左右手。九華實
J36nB348_p0339b13║地藏慈尊現化地,山中大眾無非地藏真實子孫,不
J36nB348_p0339b14║知歷幾劫修行,到此名山福地,乃為小小一朝之忿,
J36nB348_p0339b15║遂使智不若胡越同舟,非所謂一芥翳天,一塵覆地
J36nB348_p0339b16║者邪。不肖智旭,少時無知,毀謗三寶,罪滿虛空,仗地
J36nB348_p0339b17║藏大士,深慈厚願,拔我邪見,令廁僧流,故今日稱地
J36nB348_p0339b18║藏孤臣,山中大眾,皆吾幼主。臣無輕君之念,而有諫
J36nB348_p0339b19║君之職,惟是誠惶誠恐,稽首,頓首,遙向寶山,披陳忠
J36nB348_p0339b20║告。惟願眾師,各各捨是非人我之心,念法門山門之
J36nB348_p0339b21║體,同修無諍三昧,永播大士道風。古人云,官不容鍼,
J36nB348_p0339b22║私通車馬。又云,家無小人,不成君子。縱有實非大士
J36nB348_p0339b23║真正眷屬,亦須慈恕,令其漸種善根可也。
J36nB348_p0339b24║(與王季延)淨業障經,的是佛說,毫無可疑。請試言之。佛廣
J36nB348_p0339b25║度一切眾生,如大醫王,亦如大仙,能起必死之證,非
J36nB348_p0339b26║循行數墨者可思議也。大般涅槃,為阿闍世王懺罪,
J36nB348_p0339b27║與此經同。所謂實相懺,無生懺,直枯罪源,罪流自涸。
J36nB348_p0339b28║如翻大地,樹何所依。大佛頂經云,卻來觀世閒,猶如
J36nB348_p0339b29║夢中事,摩登伽在夢,誰能留汝形。又云,尚無不殺不
J36nB348_p0339b30║盜不婬,何況更有殺盜婬事,皆是此旨。良由阿闍世
J36nB348_p0339c01║王與今無垢光比丘,及過去勇施比丘,此三人慚愧
J36nB348_p0339c02║恐怖急切,悔過之心無異,故對治妙藥亦無異耳。良
J36nB348_p0339c03║醫於無名腫毒,初炙不痛者,炙至極痛而止,初炙即
J36nB348_p0339c04║痛者,炙至不痛乃止,不如是,病不能療也。毗尼藏中,
J36nB348_p0339c05║訶破戒為斷頭法,是不痛者炙令極痛,此經及大涅
J36nB348_p0339c06║槃經,明罪性本空,是極痛者炙令不痛。如是妙法但
J36nB348_p0339c07║為無知誤犯者作救命神丹,非為談空行有者,資牙
J36nB348_p0339c08║慧口實。所云觀於犯即是不犯等者,只此觀之一字,
J36nB348_p0339c09║幾許慧解,幾許功夫。譬如鑽木出火,火出則木必盡,
J36nB348_p0339c10║儻犯戒心分毫未盡,豈名觀於犯即不犯哉。固知此
J36nB348_p0339c11║經,真大乘圓頓無上法門,秖就路還家,不改絃易轍,
J36nB348_p0339c12║與華嚴法華涅槃等經,同一線索。是故能令犯者聞
J36nB348_p0339c13║之,罪根永拔,未犯聞之,永不復犯。譬如靈丹一粒,不
J36nB348_p0339c14║論有病無病,但肯服之,可輕身遐舉,何止延年益壽
J36nB348_p0339c15║而已。儻讀此經,不永離婬殺等事,與不讀一般。如遇
J36nB348_p0339c16║靈丹不服,身嬰重病,豈靈丹卻致病邪。設無慚人,欲
J36nB348_p0339c17║援為例,請語曰,汝犯戒。亦如二比丘出不得已乎。既
J36nB348_p0339c18║犯後,如二比丘恐怖發露,急切求哀乎。縱求哀如二
J36nB348_p0339c19║比丘,遇佛菩薩,為說法乎。縱聞此法,如二比丘隨文
J36nB348_p0339c20║入觀,頓悟無生,婬心永斷乎。彼達法空已,婬習永除,
J36nB348_p0339c21║一成佛於未來,一成佛於現在。然殺人之報,或因中
J36nB348_p0339c22║即償,或成佛方受,如金槍頭痛,理必有之。善夫古人
J36nB348_p0339c23║曰,如何是本來空,業障是。如何是業障,本來空是。故
J36nB348_p0339c24║知大徹悟人,但可不墮地獄,決無不償夙債之理。師
J36nB348_p0339c25║子尊者,神光大師,僧肇巖頭等,歷歷可據。非遍閱大
J36nB348_p0339c26║藏,深明教眼宗眼,未可輕議也。至現在無垢光比丘,
J36nB348_p0339c27║偶與過去無垢光佛同名,如觀世音菩薩,與古觀音
J36nB348_p0339c28║佛同名,迦葉比丘,與古迦葉佛同名,柰何混而一之。
J36nB348_p0339c29║所云開元附秦錄者,唐開元重敘藏目,偶失譯師之
J36nB348_p0339c30║名。相傳姚秦時譯,仍附秦錄,藏經失譯名者頗多,未
J36nB348_p0340a01║必皆偽,不當以此為責。嗚呼,末世狂禪,罕知教典,依
J36nB348_p0340a02║文解義法師,又無真正手眼,鼠唧鳥空,遍於寰宇。居
J36nB348_p0340a03║士能如此留心,可謂優曇缽華矣。然真正經王,須闡
J36nB348_p0340a04║幽旨,以示未聞,方見維摩大士作略。儻麤浮涉獵,輒
J36nB348_p0340a05║云可疑,魔王聞之,踴躍歡喜,關係亦不小也。
J36nB348_p0340a06║(與忍草)身病易治,心病難遣。古云,克己須從性偏難克
J36nB348_p0340a07║處克將去。慈雲大師亦云,行人各有無始惡習,速求
J36nB348_p0340a08║捨離。當自觀察,何習偏重,訶棄調停,取令平復,勿使
J36nB348_p0340a09║行法,唐喪其功。夫惡習豈惟殺盜婬妄而已,二六時
J36nB348_p0340a10║中,四威儀內,苟可動人念頭者,最能折福損壽也。
J36nB348_p0340a11║(復吳聿修)青龍鈔,豈可與妙蓮玄文同年而語。蓋未悟時,
J36nB348_p0340a12║搜索擬議,決無當大道。故德山云,窮諸玄辯,似一毫
J36nB348_p0340a13║置於太虛,竭世樞機,似一滴投於巨壑。丈夫出詞吐
J36nB348_p0340a14║氣,真實不欺如此,可謂太煞明白,何反代為瞞昧,妄
J36nB348_p0340a15║擬於如虛空如大海之玄文,且疑一燒一不燒邪。末
J36nB348_p0340a16║世迷人看語錄,往往有此等惡習,不思比擬稍失當,
J36nB348_p0340a17║金剛法華皆可燒矣。謗法之罪,亦大可畏哉。請燒卻
J36nB348_p0340a18║德山手中陳腐枯藤,此一言之失,不難知也。
J36nB348_p0340a19║(復閻淨士)文字性空,故淹貫三藏。元無一字,非以不識一
J36nB348_p0340a20║丁為無字也。末世無聞比丘,借達磨不立文字,以掩
J36nB348_p0340a21║其拙,亦可嗤矣。非知之艱,行之維艱,固然,又復應知
J36nB348_p0340a22║非行之艱,知之更艱,不知而行,墮坑落塹。佛頂十卷,
J36nB348_p0340a23║最勖修行,而以先開圓解為最初方便,圓覺經,文殊
J36nB348_p0340a24║普賢二章,亦先開解,大乘止觀,摩訶止觀等書,無不
J36nB348_p0340a25║皆然。參於學問思辨篤行之旨,若合符節矣。修行之
J36nB348_p0340a26║法,如調琴絃,緩則不鳴,急則聲絕。勿忘勿助,庶循循
J36nB348_p0340a27║進道也。正修行路,必以空觀為主,痛快直捷,莫若毗
J36nB348_p0340a28║舍浮佛半偈,熟讀默思,使淪骨浹髓。紫柏全集,幸覓
J36nB348_p0340a29║觀之,得此法印,可辨邪正,不被今時邪師所誤矣。
J36nB348_p0340a30║(與智龍)顛沛患難,是煆煉佛祖英靈漢一大爐[糒-米+革]。能受
J36nB348_p0340b01║煆煉,便如松柏歷歲寒而逾堅,不受則如夏草春花,
J36nB348_p0340b02║甫遇風霜頹靡無似矣。夫松柏花草,稟質不同,不可
J36nB348_p0340b03║強也。現前一念靈明心性,豈有定質。只貴當念自立,
J36nB348_p0340b04║將身心世界一眼覷破,平日晏安粥飯習氣一力放
J36nB348_p0340b05║下,便向刀山劍樹遊戲出沒,有何艱險。縱身心世界
J36nB348_p0340b06║情見放不下,而身心世界未嘗不是空花,縱晏安粥
J36nB348_p0340b07║飯習氣除不得,而業運臨頭,何處保得晏安粥飯如
J36nB348_p0340b08║意。千經萬論皆磨礱習氣之具,習氣不除,學問何益。
J36nB348_p0340b09║不能親明師良友,受惡辣鉗錘,徒覓幾部好佛法,靜
J36nB348_p0340b10║靜閑坐,燒香啜茗,而披閱之。此措大學問,尚不可為
J36nB348_p0340b11║世閒聖賢,況佛祖哉。佛祖可如此悠悠而得,善財常
J36nB348_p0340b12║啼,真千古極拙人矣。何為華嚴般若之榜樣也。
J36nB348_p0340b13║(與體境)出家大丈夫事,非王侯將相所能。然不難有始,
J36nB348_p0340b14║難於有終。故因果之邪正,必四句料簡,應日慎一日,
J36nB348_p0340b15║臨深履薄,期到真實受用處,萬勿大膽麤心,中塗狂
J36nB348_p0340b16║惑,從袈裟下失人身也。切囑切囑。
J36nB348_p0340b17║(寄丁蓮侶)淨土一門,有名無義久矣。居士躬行實踐,為緇
J36nB348_p0340b18║素標榜,此阿彌願光所映發也。但末世往往視作曲
J36nB348_p0340b19║為中下,不知其至圓至頓,普被三根。須將妙宗鈔,及
J36nB348_p0340b20║西方合論二書,深玩熟思,庶可破邪計耳。
J36nB348_p0340b21║(復轉依)指戒生來,具見接引。然納是岳武穆,非淮陰侯
J36nB348_p0340b22║也。用九一向麤浮,墮時文惡窠臼裏。大乘性相,都作
J36nB348_p0340b23║語言文字會去,待被禪宗菲薄,方思結制觀心。觀心
J36nB348_p0340b24║之法,甚不易言。近代宗門,多發足問津,唯台衡知津
J36nB348_p0340b25║發足,修證塗轍,不啻什伯相倍。只恐不是教下真種
J36nB348_p0340b26║草,真種豈被禪宗菲薄,亦豈畏菲薄者。若是台宗真
J36nB348_p0340b27║種,世語外籍,皆不相違,豈有輕唯識而不屑學者。可
J36nB348_p0340b28║憐眾生情見封迷,絕無超方手眼,才入台宗,便染台
J36nB348_p0340b29║宗重病,才入禪門,便染禪門重病。未得清,先得隘,未
J36nB348_p0340b30║得和,先得不恭,求不沒於時流者幾何人。大丈夫出
J36nB348_p0340c01║家,不拌二三生埋頭徹底,輒希十年二十年後弘教
J36nB348_p0340c02║揚宗,修天爵以邀人爵,終必亡而已矣。
J36nB348_p0340c03║(復程用九)圓頓行人,春夏秋冬,無非觀心之期,晝夜六時,
J36nB348_p0340c04║無非觀心之會,行住坐臥,無非觀心之事,說法聽法,
J36nB348_p0340c05║無非觀心之緣。若必待冬期結制,而後觀心,則三時
J36nB348_p0340c06║講演,仍說食數寶矣。講聽時不與心觀相應,觀心時
J36nB348_p0340c07║亦決不與教理相應。若是縱百春夏秋講經,百冬觀
J36nB348_p0340c08║心,到底是兩橛事。書生麤浮領略,無超方出格知見,
J36nB348_p0340c09║出言鄙陋,從來可歎。經云,人命在呼吸閒。儒云,才說
J36nB348_p0340c10║姑待明日,便不可也。唯居士一向不肯當下隨文入
J36nB348_p0340c11║觀,妄謂一切人皆不能當下隨文入觀耳。當痛思力
J36nB348_p0340c12║改,莫作矮子看戲文句當也。
J36nB348_p0340c13║(寄善超)世出世法,孝慈第一。以慈心而修孝行,可順父
J36nB348_p0340c14║母,格鬼神,況出世師長乎。勉旃,無任情率意也。
J36nB348_p0340c15║(寄王古學)丈夫不難高明,難於精細。苟精細,則儒理釋理,
J36nB348_p0340c16║可分剖同異之致,宗眼教眼,可坐證合一之源矣。
J36nB348_p0340c17║(與沈甫受甫敦)占察行法,蒙昆玉梓梵冊,而不肖屢結壇,俱
J36nB348_p0340c18║不獲清淨輪相,此可信天下後世邪。今誓作背水陣,
J36nB348_p0340c19║掩死關禮之。十二頭陀經,俟後或敢著筆,今沈船破
J36nB348_p0340c20║釜時,未暇作空頭話也。
J36nB348_p0340c21║(與聖可)不肖三業罪過不少,雜亂垢心,豈致清淨輪相。
J36nB348_p0340c22║爰發慚愧,退作但三歸人,誓不為師作範,誓不受人
J36nB348_p0340c23║禮拜,誓不出山,誓得清淨輪相,不論百日千日,六年
J36nB348_p0340c24║九年,畢死為期。辭嘉興事竟,嗣當辭留都事也。
J36nB348_p0340c25║(與了因及一切緇素)宋儒云,才過德者不祥,名過實者有殃,文
J36nB348_p0340c26║過質者莫之與長。旭一人,犯此三病,無怪久滯凡地,
J36nB348_p0340c27║不登聖階也。旭十二三時,因任道學而謗三寶,此應
J36nB348_p0340c28║墮無閒獄,彌陀四十八願所不收。善根未殞,密承觀
J36nB348_p0340c29║音地藏二大士力,轉疑得信,轉邪歸正。二十年來,力
J36nB348_p0340c30║弘正法,冀消謗法之罪。奈煩惱深厚,於諸戒品,說不
J36nB348_p0341a01║能行。癸酉中元拈鬮,退作菩薩沙彌,蓋以為今比丘
J36nB348_p0341a02║則有餘,為古沙彌則不足,寧捨有餘企不足也。夙障
J36nB348_p0341a03║深重,病魔相纏,從此為九華之隱,以為可終身矣。半
J36nB348_p0341a04║年餘,又漸流布,浸假而新安,而閩地,而苕城,檇李留
J36nB348_p0341a05║都,虛名益盛,實德益荒。今夏感兩番奇疾,求死不得。
J36nB348_p0341a06║平日慧解雖了了,實不曾得大受用。且如占察行法
J36nB348_p0341a07║一書,細玩精思,方敢遵古式述成,仔細簡點,並無違
J36nB348_p0341a08║背經宗。乃西湖禮四七,不得清淨輪相,去年禮二七
J36nB348_p0341a09║不得,今入山禮一七,又一日仍不得。禮懺時煩惱習
J36nB348_p0341a10║氣現起,更覺異常。故發決定心,盡捨菩薩沙彌所有
J36nB348_p0341a11║淨戒,作一但三歸弟子。待了因進山,作千日關房,邀
J36nB348_p0341a12║佛菩薩慈悲拔濟。不然者,寧粉此骨於關中矣。
J36nB348_p0341a13║(與沈敬園)聞楊乘乘與笑禪師齟齬。夫參知識,須領其所
J36nB348_p0341a14║長,不責其所短。法門深遠,等覺未盡,況今時知識邪。
J36nB348_p0341a15║法中起過,福反成罪。幸同往釋此芥蒂,法門幸甚。
J36nB348_p0341a16║(復韓朝集)境苦生厭,此苦諦慧也。厭苦則不敢造業,此集
J36nB348_p0341a17║諦慧也。因不生則果不生,此滅諦慧也。殷勤知悔,即
J36nB348_p0341a18║道諦慧也。須陀洹所見,見此而已,阿羅漢所證,證此
J36nB348_p0341a19║而已。捨戒不如法,不必疑,已捨矣。但有世閒性罪,安
J36nB348_p0341a20║更有犯法罪。受戒不如法,舉世皆然,亦不必疑。但如
J36nB348_p0341a21║法行一日,便有一日功德,瑜伽師地論,言之甚詳,時
J36nB348_p0341a22║當末世不可以正法為例故也。夫犯戒造惡,固有罪
J36nB348_p0341a23║矣,念佛書經,獨無福乎。均是佛言,何一信一不信,甘
J36nB348_p0341a24║墮憂疑坑中邪。悔得當,則名勝行,過其宜,則成悔蓋。
J36nB348_p0341a25║千經萬論,只要人直下安心。安心無術,只知法無性
J36nB348_p0341a26║而已。般若謂過現未來心不可得。華嚴云,心不妄取
J36nB348_p0341a27║過去法,亦不貪著未來事,不於現在有所住,了達三
J36nB348_p0341a28║世悉空寂。仁者聞之熟矣,胡不時時觀察乎。淨土痛
J36nB348_p0341a29║快直捷,廣大圓融,至頓至易,無機不收,無罪不滅,仁
J36nB348_p0341a30║初發心,便知歸向,胡三十餘年,猶半信半疑。特錄往
J36nB348_p0341b01║生公案二則,以助信力,萬勿更躊躕也。但觀察現前
J36nB348_p0341b02║一念緣起無生,罪源自涸。此事甚不難,人看得難耳。
J36nB348_p0341b03║(復唐宜之)妙宗鈔一書,不可動一字。蓋大小彌陀經,普被
J36nB348_p0341b04║三根,註須通淺深。此經專被韋提希等圓頓大根,令
J36nB348_p0341b05║現悟無生忍,儻作是一心之旨未徹,斷無依事修觀
J36nB348_p0341b06║之理。雲棲謂心粗境細,妙觀難成,本諸善導等諸大
J36nB348_p0341b07║祖師,信非臆說。旭謂宋時根性稍利,四明發揮猶略,
J36nB348_p0341b08║若今大師復作,只可詳釋,何容節要。大匠不為拙工
J36nB348_p0341b09║改廢繩墨,羿不為拙射變其彀率,此係不小。儻圓解
J36nB348_p0341b10║不十二分透徹,便欲作觀,未有不招魔事者。唯持名
J36nB348_p0341b11║一法,千穩百當,而圖經及玅宗鈔,姑與人結圓頓種。
J36nB348_p0341b12║或眾生根性不可妄測,亦自有能解者。若解決不嫌
J36nB348_p0341b13║多,若未解刪之於彼何益。且刪淺存深,初機益不能
J36nB348_p0341b14║解,若刪深存淺,大違經宗。進退思之,萬勿萌此念也。
J36nB348_p0341b15║(荅蓮勺)翁出家,當紹蓮大師法脈。往者雪公,不耐鉗錘,
J36nB348_p0341b16║甘心小就,楊生志大才美,因地欠真,皆作古人,良可
J36nB348_p0341b17║歎悼。旭福尟障深,聊作村學究句當,賴二三童蒙,未
J36nB348_p0341b18║染近時惡態,僅種金剛種子。儻先有成見者,任掉頭
J36nB348_p0341b19║不顧而已。自愧百煉千磨,終未斷惑證果,而具縛凡
J36nB348_p0341b20║夫,以肉眼作佛眼用,若教若宗,得無纖毫疑滯。故著
J36nB348_p0341b21║述甚多,皆可考諸佛祖而俟百世,此真自信,非天下
J36nB348_p0341b22║能瞞盰也。承示心經口義,別具見學富才華,儻欲壽
J36nB348_p0341b23║梓,不妨再酌。法門至誼,無容獻諛,知不見罪耳。
J36nB348_p0341b24║(荅韓服遠)尊恙鬱痰所致,鬱又從勘境不破所致也。種種
J36nB348_p0341b25║逆境,可動心忍性,增益不能,皆所以成就自己而已。
J36nB348_p0341b26║世道交喪,儒門久已無人,願足下矢志為君子儒。近
J36nB348_p0341b27║世學佛人,才聽講只思做法師,才不思做法師,便不
J36nB348_p0341b28║肯究心佛法,學儒人,才讀書只思中進士,才不思中
J36nB348_p0341b29║進士,便不讀書。殊不知讀書,是為聖賢正路,研究佛
J36nB348_p0341b30║法,是成菩提,生西方正路也。哀哉。然佛門猶有一二
J36nB348_p0341c01║知成佛者,儒門絕無一人思為聖賢,世安得不亂,亂
J36nB348_p0341c02║安得復治邪。足下果發起決定為聖賢心,而釋迦不
J36nB348_p0341c03║暗中摩頂,孔子不晝夜擁護,無有是處。
J36nB348_p0341c04║(復張中柱)儒釋二學,到家雖別,入門大同。若云尊德性而
J36nB348_p0341c05║道問學,即全性起修之謂也,若云下學而上達,即全
J36nB348_p0341c06║修顯性之謂也,未有不圓悟心佛眾生三無差別。可
J36nB348_p0341c07║言修證工夫者,亦未有不深修十乘妙觀,可階究竟
J36nB348_p0341c08║極果者。是故近世苟簡法門,最易湊泊,最難到家,佛
J36nB348_p0341c09║祖無上心印,最難入手,最易成辦。溈山云,此宗難得
J36nB348_p0341c10║其妙,切須仔細用心。可中頓悟正因,便是出塵階漸。
J36nB348_p0341c11║生生若能不退,佛階決定可期。上古宗匠之言,類皆
J36nB348_p0341c12║斟酌穩重若此,豈以一棒一喝,一句一偈,謬作極則
J36nB348_p0341c13║者邪。承問諸書,大乘止觀,性相總持,實與佛頂玄文,
J36nB348_p0341c14║唯識心要二書,相為表裏。苟留心既久,得其血脈,一
J36nB348_p0341c15║代時教,思過半矣。小止觀,可依行持。摩訶止觀,淵深
J36nB348_p0341c16║宏博,須輔行並觀。禪波羅密門,所詮禪法,工夫稍得
J36nB348_p0341c17║力,即取看之可也。六妙門,維摩疏二書,久錮海東。儻
J36nB348_p0341c18║仗鼎力,復照此地,乃千古奇事,日夜祝之。
J36nB348_p0341c19║(復陳旻昭)力疾草法華會義,七旬告成。然每一念及佛道
J36nB348_p0341c20║深遠,未嘗不涕淚交流。昔溈山三作國王,遂忘宿命,
J36nB348_p0341c21║戒老一念偶誤,復為坡仙,證斷之難,固不待言矣。又
J36nB348_p0341c22║憶經中阿難白佛,十二因緣,特易解耳。佛語阿難,莫
J36nB348_p0341c23║作是說,除佛一人,餘不能盡因緣性海也。遂舉往事
J36nB348_p0341c24║以訶之。昔有阿修羅子,語其父曰,大海特淺淺耳。父
J36nB348_p0341c25║曰,我身長七千由旬,以幻術故,變為十六萬八千由
J36nB348_p0341c26║旬,乃窮其底。汝年幼,身僅七百由旬,又未有幻術,何
J36nB348_p0341c27║藐視此海邪。子不信,投身入海,沒溺洪波,幾至喪命。
J36nB348_p0341c28║父以幻力接出,喘息僅存。佛語阿難,往昔阿修羅王,
J36nB348_p0341c29║即我身是,阿修羅子,即汝身是,汝昔輕視大海,而受
J36nB348_p0341c30║疲苦,今復於我法中,輕視十二因緣甚深法海,當招
J36nB348_p0342a01║惡報。於是阿難慚愧改悔,誓不於法起輕易想,至如
J36nB348_p0342a02║來滅後,方辦大事,傳佛心宗。此解悟之難,又豈容藐
J36nB348_p0342a03║忽哉。念此二難,方切悲痛。謬辱獎譽,以為義句兼到,
J36nB348_p0342a04║解行雙圓,不益令我置顏無地邪。
J36nB348_p0342a05║(復導關)吾人本分中事,如飲水冷煖自知。然有先飲水
J36nB348_p0342a06║知令煖者,分毫瞞他不得。所以十乘觀法,須知次位,
J36nB348_p0342a07║儻有觀無教,未有不墮增上慢者。既四楞塌地,不同
J36nB348_p0342a08║迷時法華轉,便可恆轉是經。隨文入證,方名不雜用
J36nB348_p0342a09║心。儻不看一字,則此一字仍是礙心之物,豈虛空已
J36nB348_p0342a10║碎,一字尚未碎,大地已沉,一字尚未沉,看則便被他
J36nB348_p0342a11║雜,不成一片邪。幸細思之,當噴飯滿案也。
J36nB348_p0342a12║(復達戒)勤心作福,不可但貪清閑。少年清閑,是不祥事,
J36nB348_p0342a13║非折壽則損福。於清閑二字作毒藥想,方有少分出
J36nB348_p0342a14║生死路。背經雖好,非出家正務。周利不誦半偈,深證
J36nB348_p0342a15║二種解脫。提婆在家,通十二韋陀,出家通八萬法藏,
J36nB348_p0342a16║無救阿鼻地獄,三大劫苦。牛飲水成乳,蛇飲水成毒,
J36nB348_p0342a17║智學成見提,愚學成生死,不可不深思也。
J36nB348_p0342a18║(復松溪法主)癸亥春,拜見幽溪尊者時,正墮禪病,未領片
J36nB348_p0342a19║益。戊辰冬,遇歸一兄,方悔向日當面錯過。曾刺血書
J36nB348_p0342a20║一然香供師伯文,寄至台嶺,屈指二十二年矣。台宗
J36nB348_p0342a21║一脈,我兄勇猛仔肩,次達月管公,亦復半壁。觀彼會
J36nB348_p0342a22║合玄籤,一字弗敢稍易,知不墜家風也。如劣弟者,少
J36nB348_p0342a23║年誤中宗門惡毒,放恣之習,淪骨浹髓。今雖痛革,餘
J36nB348_p0342a24║習難除,故私淑台宗,不敢冒認法派。誠恐著述,偶有
J36nB348_p0342a25║出入,反招山外背宗之誚。近述法華會義,因留都久
J36nB348_p0342a26║染,知音大窾,酸臭氣味,絕不知權實本跡綱宗,況得
J36nB348_p0342a27║觀心悉檀。四益語以三大五小,甫展卷,無不望洋而
J36nB348_p0342a28║退。不得已,竊取文句妙樂之旨,別抒平易顯豁之文,
J36nB348_p0342a29║聊作引誘童蒙方便耳。消文分句,不無小殊,教部時
J36nB348_p0342a30║味,敢有他議哉。然置弟門外,不妨稱為功臣。收弟室
J36nB348_p0342b01║中,則不免為逆子。知我罪我,聽之而已。
J36nB348_p0342b02║(與唐宜之)讀修行會義序,知有卓見。但曰修行須修般若,
J36nB348_p0342b03║般若以實相為體,觀照為宗,無住生心為因,究竟種
J36nB348_p0342b04║智為果。經云,於法實無所得,不可以三十二相得見
J36nB348_p0342b05║如來,無有法得菩提。故然燈授記,皆指示初下手時,
J36nB348_p0342b06║以無所得為方便之觀門,所謂應無所住而生其心
J36nB348_p0342b07║者也。居士反判作第一義諦,一可商也。論云,不離佛
J36nB348_p0342b08║世住,供給如來住,求佛教授住,皆點明菩薩位中,分
J36nB348_p0342b09║得真實受用,所謂漸住究竟種智者也,居士反判作
J36nB348_p0342b10║忠恕之語,二可商也。請以喻明,黃帝失珠,罔象得之,
J36nB348_p0342b11║今於法實無所得等,皆罔象之求也,可竟喚作第一
J36nB348_p0342b12║義諦乎。不離佛世,供給如來,求佛教授,皆玄珠之異
J36nB348_p0342b13║名也,可喚作切實功夫乎。雖王文成云,喚戒慎恐懼,
J36nB348_p0342b14║作本體亦得,喚不睹不聞作工夫亦得。然戒慎恐懼
J36nB348_p0342b15║畢竟是達本體之工夫,猶所謂於法實無所得等,不
J36nB348_p0342b16║睹不聞畢竟是工夫所顯之本體,猶所謂不離佛世
J36nB348_p0342b17║住等。若直以實無所得等為第一義諦,何異偏空。不
J36nB348_p0342b18║離佛世等為工夫,何異著相。以著相工夫,求偏空義
J36nB348_p0342b19║諦,是背般若,豈修行般若哉。此等關係,迷悟攸分,儻
J36nB348_p0342b20║肯細細理會一番,不唯更有一番真實受用。即古人
J36nB348_p0342b21║鼻孔,亦決不向文字同異中卜度矣。納近重閱大般
J36nB348_p0342b22║若六百卷,見其義趣愈博愈約,無法不從此出,無法
J36nB348_p0342b23║不歸於此。六祖所謂法法皆通,法法皆備,而無一法
J36nB348_p0342b24║可得者,正以無一法可得,故法法皆通,法法皆備也。
J36nB348_p0342b25║無一法可得,最上乘下手工夫。法法皆通,法法皆備,
J36nB348_p0342b26║最上乘圓滿本體也。設有一法可得,則被此一法所
J36nB348_p0342b27║礙,不能法法皆通,法法皆備矣。如唐太宗,設不拌喪
J36nB348_p0342b28║家亡身,何得富有天下。直至富有天下,即以天下為
J36nB348_p0342b29║家,天下為身。亡身家者,為莫大身家。是故於法實無
J36nB348_p0342b30║所得,則恆不離佛世。不以相見如來,則恆供給如來。
J36nB348_p0342c01║無有法得菩提,則能求佛教授。如此方名修行般若,
J36nB348_p0342c02║方可降伏其心,方為住所應住。不然依文解義,三世
J36nB348_p0342c03║佛冤。縱行六波羅密,百千萬劫,以有所得為方便,終
J36nB348_p0342c04║名遠離甚深般若而已。向謬述破空論,破今人之得
J36nB348_p0342c05║空故也。若無所得,則不得有,亦不得空,亦不得無所
J36nB348_p0342c06║得,何所可破哉。
J36nB348_p0342c07║(荅唐宜之二書)問意,請直言之。紫柏之問,為要問,切問,妙問,
J36nB348_p0342c08║坐斷咽喉問,立斷命根問。向彼問處著眼,十個有五
J36nB348_p0342c09║雙悟道。居士之問,為呆問,迂問,戲問,不達理路問,佛
J36nB348_p0342c10║所不荅問。若向此胡思亂想,十個有五雙發邪。經明
J36nB348_p0342c11║不應思而思,不應問而問,反成毒智也。夫六百卷般
J36nB348_p0342c12║若,心經該之,心經二三百言,照見五蘊一語該之,照
J36nB348_p0342c13║見一語,色心二字該之。凡所照者,無非色攝。凡能照
J36nB348_p0342c14║者,無非心攝,而能所無性,由妄念立故。瞥爾一念,則
J36nB348_p0342c15║為色心本源。究此一念瞥起,起處無從,全依真性。然
J36nB348_p0342c16║真非妄因,何因起妄,真非有外,妄豈外來。展轉簡責,
J36nB348_p0342c17║畢竟此妄,從何瞥起。此銀牆鐵壁真疑情,真話頭也。
J36nB348_p0342c18║不論年月時劫,只有此個疑團,眉毛與大地廝結,會
J36nB348_p0342c19║須討個分曉,老鼠入牛角尖,定有倒斷處。又如鼠咬
J36nB348_p0342c20║棺材,不穿不歇。如此疑去,勿忘勿助。機緣到時,噴地
J36nB348_p0342c21║悟去,方知世界身心,本是翳眼空花。本來不生,不復
J36nB348_p0342c22║更滅,那得更有無始劫前。最初起念之由可問,如癡
J36nB348_p0342c23║人說夢也。就此噴地悟門,復分淺深邪正,須略言之。
J36nB348_p0342c24║有人得此坐斷兩頭消息,便謂一空永空,無復修證
J36nB348_p0342c25║可論,則為惡取空見,反墮大坑。有人得此了知身心
J36nB348_p0342c26║世界皆如夢影,執著漸輕,修行漸進,則為乾慧。有人
J36nB348_p0342c27║得此知身心世界雖如幻影,唯有真心不生不滅,為
J36nB348_p0342c28║一切生滅所依,由是雲興六度萬行,助嚴真心,自他
J36nB348_p0342c29║兩利,則為中道正信。有人得此了妄無生,全是性起。
J36nB348_p0342c30║真性不生不滅,則一切法當下亦皆不生不滅。真性
J36nB348_p0343a01║具一切法,造一切法,一切法亦皆具一切法,造一切
J36nB348_p0343a02║法。遂見法法互融互具,互遍互周。雖復重重融具遍
J36nB348_p0343a03║周,亦無所在。雖無所在,而無盡無盡,法法宛然。是謂
J36nB348_p0343a04║具縛凡夫,能知如來祕密之藏,雖是肉眼,即名佛眼。
J36nB348_p0343a05║從始至終,以此佛知佛見而為修行,直至圓滿菩提,
J36nB348_p0343a06║歸無所得,中閒永無諸委曲相。溈山云,此宗難得其
J36nB348_p0343a07║妙,切須仔細用心,可中頓悟正因,便是出塵階漸。生
J36nB348_p0343a08║生若能不退,佛階決定可期。此之謂也。豈似後世講
J36nB348_p0343a09║士,妄計積功累行,不明平等法性。又豈似今時狂禪,
J36nB348_p0343a10║妄計即心即佛,不知差別義門者邪。然欲發妙悟,或
J36nB348_p0343a11║從思入,或從聞入,事非一概。但先滌舊時知見,令淨
J36nB348_p0343a12║盡無餘,方堪有新益耳。(其一) 狂言駭聽,乃蒙嘉納,且
J36nB348_p0343a13║承不棄,賜以忠告,字字金錍,可銘可戴。嗟乎,惺兄逝
J36nB348_p0343a14║後,久不聞直諒之言矣,今何幸得此於老居士哉。雖
J36nB348_p0343a15║習氣深重,當數數念此良藥,漸有瘳也。生平過失多
J36nB348_p0343a16║端,不止動氣輕喜二種,尤望不吝直言,令我改革。但
J36nB348_p0343a17║動氣一事,有大不得已處。夫五百弟子,各說身因,雖
J36nB348_p0343a18║皆非佛意,而各稱善說者,以入門不同,到家則一,又
J36nB348_p0343a19║未知佛實意,皆順佛權門,故不妨也。儻如楊墨充塞
J36nB348_p0343a20║仁義,則孟子必為之懼,遑恤好辯之譏哉。所以慈明
J36nB348_p0343a21║慢罵諸方,大慧痛訶暗證,罹大禍而不敢避,是或別
J36nB348_p0343a22║有一道,不可以雲棲竹林之法例之也。雖然,不肖力
J36nB348_p0343a23║學不怒之威,居士深諒折肱之苦,庶幾允當也乎。
J36nB348_p0343a24║(寄達月法主)尊者台宗獨步,不唯近接幽溪之緒,實遠繼
J36nB348_p0343a25║荊溪之教,非同皋亭一派,有名無實也。曾聞台門多
J36nB348_p0343a26║順子,乃即中之門,何以有躍冶之金邪。憶甲戌春,見
J36nB348_p0343a27║金若采法華百問,時一笑置之。不意歷年七周,未摧
J36nB348_p0343a28║斧鉞,今且梓成,何肆無忌憚至此。雖鄙陋淺惡,亦有
J36nB348_p0343a29║一輩生盲,輒從其教,在尊者已不屑誨,其如害愚小
J36nB348_p0343a30║何。昔世尊於提婆達多之逆,必遣舍利弗,廣向王臣
J36nB348_p0343b01║說其過罪,尊能獨默然邪。某睹茲僭竊,悲出肺肝,自
J36nB348_p0343b02║附於沐浴請討之科,姑直批彼邪問,呈諸方丈。法道
J36nB348_p0343b03║陵夷,斯時為甚,壞正教者,不止一金氏。尊者向現居
J36nB348_p0343b04║士身,已作人天重望,況今儼然沙門儀表。釋迦智者
J36nB348_p0343b05║荊溪,實式臨之,何容諉其責也。
J36nB348_p0343b06║(與見月律主)律學之訛,將及千載。義淨懷素二師既沒,能
J36nB348_p0343b07║知開遮持犯輕重緩急者,絕無其人。近世愍忠大慧
J36nB348_p0343b08║律主,頗糾正小半,猶未復佛世芳規。旭又薄德尟福,
J36nB348_p0343b09║不足取信於人。寤寐永歎,涕淚交流,大廈將傾,決非
J36nB348_p0343b10║一木所支。邇聞座下奮金剛志,秉智慧炬,革弊遵古,
J36nB348_p0343b11║喜而不寐,冀獲良晤,盡獻片長,以益明聖。塵歸大地,
J36nB348_p0343b12║水入滄溟,座下既得盡善盡美,旭亦無遺珠刖璞之
J36nB348_p0343b13║憾矣。今夏細商集要一遍,遂重治成槁,卷帙較舊不
J36nB348_p0343b14║多,而刪繁補要,頗為精鍊,并聞之具眼者。
J36nB348_p0343b15║(與劉純之)此一大事因緣,積訛已久。伶俐人往往意見湊
J36nB348_p0343b16║泊,氣魄承當,如余集翁輩,可為殷鑒。五燈花一書,豈
J36nB348_p0343b17║不為千古具眼者笑邪。陳旻翁,深心弘護,肉身韋馱。
J36nB348_p0343b18║但本分中事,有時精細巧妙,不愧古人,有時粗疏抹
J36nB348_p0343b19║過,尚不堪與座主提草鞋,亦未經陶鍊耳。渠於法門
J36nB348_p0343b20║極為在行,絕不承當悟字,甚討便宜。然微窺其意,遠
J36nB348_p0343b21║不如做秀才時之虛心矣。世閒科第,果能埋沒賢豪
J36nB348_p0343b22║者邪。可畏也。
J36nB348_p0343b23║(復張中柱)承諭世俗通病,唯喜熱鬧道場。誠當世師資,頂
J36nB348_p0343b24║門一鍼。晨昏佛號悲咒,便是宦海慈航,自利利他,法
J36nB348_p0343b25║皆具足,只恐含元殿裏,更覓長安。然丈室留心圓頓
J36nB348_p0343b26║教法,決不同近日伶俐士夫,得便宜處失便宜也。
J36nB348_p0343b27║(寄錢牧齋)今夏兩番大病垂死。季秋閱藏方竟,仲冬一病
J36nB348_p0343b28║更甚,七晝夜不能坐臥,不能飲食,不可療治,無術分
J36nB348_p0343b29║解,唯痛哭稱佛菩薩名字,求生淨土而已。具縛凡夫,
J36nB348_p0343b30║損己利人,人未必利。己之受害如此,平日實唯在心
J36nB348_p0343c01║性上用力,尚不得力,況僅從文字上用力者哉。出生
J36nB348_p0343c02║死成菩提,殊非易事。非丈室,誰知此實語也。
J36nB348_p0343c03║(復錢牧齋)濟雲鬥諍,不啻小兒戲。閱儒釋宗傳,竊議可付
J36nB348_p0343c04║一笑矣。續燈事,遍集明朝語錄,乃可成之,非朝夕能
J36nB348_p0343c05║辦,未填溝壑,當以三四年為期也。著述須實從自己
J36nB348_p0343c06║胸中流出,方可光前絕後。設非居安資深,左右逢源,
J36nB348_p0343c07║縱博極群書,遍採眾長,終是義襲而取,不可謂集大
J36nB348_p0343c08║成也。大菩薩乘願力闡正法,須如馬鳴龍樹,智者清
J36nB348_p0343c09║涼,立極千古。若圭峰長水輩,雖各有所得,猶未免為
J36nB348_p0343c10║明眼簡點,況其餘哉。乞丈室裁之。憨大師性相通說,
J36nB348_p0343c11║久為教家嗤笑,無能為害。達大師以能所八法所成
J36nB348_p0343c12║釋性境二字,不過承魯菴之訛,習而不察,白璧微瑕
J36nB348_p0343c13║耳。交光用根一語,毒流天下,遺禍無窮,非一言可罄。
J36nB348_p0343c14║宗鏡對畢,乞寄還山中,所許通翼,亦乞慨付。
J36nB348_p0343c15║靈峰蕅益大師宗論卷第五之二
J36nB348_p0344a01║靈峰蕅益大師宗論卷第五之三
J36nB348_p0344a02║  論
J36nB348_p0344a03║   參究念佛論
J36nB348_p0344a04║原夫本覺妙明,真如法界。智理無能所之分,依正絕
J36nB348_p0344a05║自他之量。秖因迷妄,遍計橫生。背覺性而九界雜陳,
J36nB348_p0344a06║昧真境而三土幻現。勞我世尊,垂慈設教,隨眾生根
J36nB348_p0344a07║性,示無量法門。或顯了說,或隱覆談,或曲接偏機,漸
J36nB348_p0344a08║令入道,或直投圓種,頓使開明,或從一法中,分別說
J36nB348_p0344a09║為無量,或以異方便,善巧助顯一乘。雖復教綱萬殊,
J36nB348_p0344a10║無非醒九界長夢,令復還元覺,了三土幻翳,令冥契
J36nB348_p0344a11║寂光耳。然了義中最了義,圓頓中極圓頓,方便中第
J36nB348_p0344a12║一方便,無如淨土一門。何以言之,隨其心淨,則佛土
J36nB348_p0344a13║淨,見思淨超同居,塵沙淨超方便,無明淨超實報。故
J36nB348_p0344a14║曰,唯佛一人居淨土,尚何不了之義。眾生心念佛時,
J36nB348_p0344a15║是心作佛,是心是佛,以一念頓入佛海。故曰,一稱南
J36nB348_p0344a16║無佛,皆已成佛道。若人專念彌陀佛,是名無上深妙
J36nB348_p0344a17║禪,豈不至圓至頓。果德願力不可思議,因心信力亦
J36nB348_p0344a18║不可思議。感應道交,文成印壞,以凡夫而階不退,未
J36nB348_p0344a19║斷惑而得橫超。又復三根普被,四土橫該,五濁輕淨
J36nB348_p0344a20║在同居,體空巧淨在方便,三觀圓淨在實報,究竟覺
J36nB348_p0344a21║淨在寂光,尚無等者,矧或過之,是名不可思議功德。
J36nB348_p0344a22║世閒難信之法也。總其大要,須具信願行三。信則信
J36nB348_p0344a23║事信理,信自信他,信因信果。知心外無土,土外無心,
J36nB348_p0344a24║性外無佛,佛外無性,因必該果,果必徹因。願則念念
J36nB348_p0344a25║回向,心心趨往。行則無量法門,會歸一致。而淨土正
J36nB348_p0344a26║行,尤以念佛為首。顧念佛一行,乃有多塗,小經重持
J36nB348_p0344a27║名,楞嚴但憶念,觀經主於觀境,大集觀佛實相。後世
J36nB348_p0344a28║智徹禪師,復開參究一路,雲棲大師極力主張淨土,
J36nB348_p0344a29║亦不廢其說。但法門雖異,同以淨土為歸。獨參究之
J36nB348_p0344a30║說,既與禪宗相濫,不無淆訛可商。嘗試論之。心佛眾
J36nB348_p0344b01║生,三無差別,果能諦信,斯直知歸,未了之人,不妨疑
J36nB348_p0344b02║著。故誰字公案,曲被時機,有大利亦有大害。言大利
J36nB348_p0344b03║者,以念或疲緩,令彼深追力究,助發良多。又未明念
J36nB348_p0344b04║性本空,能所不二,藉此為敲門瓦子,皆有深益,必淨
J36nB348_p0344b05║土為主,參究助之,徹與未徹,始不障往生。言大害者,
J36nB348_p0344b06║既涉參究,便單恃己靈,不求佛力,但欲現世發明,不
J36nB348_p0344b07║復願往,或因疑生障,謂不能生,甚則廢置萬行,棄捨
J36nB348_p0344b08║經典。古人本意,原欲攝禪歸淨,於禪宗開此權機。今
J36nB348_p0344b09║人錯會,多至捨淨從禪,於淨宗翻成破法,全乖淨業
J36nB348_p0344b10║正因,安冀往生彼國。問,淨土為主,參究可當念佛否。
J36nB348_p0344b11║荅,參念皆屬行攝,切則參亦往生,不切則念亦不生。
J36nB348_p0344b12║又雖有切行,若信願為導則往生,無信願為導則不
J36nB348_p0344b13║生也。問,徹悟人還須往生否。荅,普賢願王,導歸極樂,
J36nB348_p0344b14║初地至十地,皆云不離念佛。怡山發願,承事十方諸
J36nB348_p0344b15║佛,無有疲勞。百丈清規,課誦送亡等事,無不指歸淨
J36nB348_p0344b16║土。故天如云,若果悟道,淨土之生,萬牛莫挽。雲棲云,
J36nB348_p0344b17║悟後不願往生,敢保老兄未悟。是知凡言不必生淨
J36nB348_p0344b18║土者,皆是增上慢人,非真入菩薩位者也。問,念佛兼
J36nB348_p0344b19║參究,可為助行,參禪兼願往,非偷心歟。荅,無禪之淨
J36nB348_p0344b20║土,非真淨土,無淨土之禪,非真禪。然淨土之禪,本不
J36nB348_p0344b21║須參究,但一心不亂即靜,名號歷然即慮。若夫禪之
J36nB348_p0344b22║淨土,必須證極淨心,非可以理奪事。從上諸祖,凡情
J36nB348_p0344b23║已盡,聖解未忘,不妨隨機埽執。後世學人,雖有乾慧,
J36nB348_p0344b24║染習未枯,自非發願往生,依舊隨業輪轉。永明四料
J36nB348_p0344b25║簡,楚石十念不缺等,正所謂有禪有淨,豈偷心也。問,
J36nB348_p0344b26║參究念佛,與止觀法門為同為異。荅,理則互融,門實
J36nB348_p0344b27║有異。止觀以信入,參究以疑入。止觀雖三根普被,而
J36nB348_p0344b28║上根方真得明了,參究雖亦被三根,而上根始獲大
J36nB348_p0344b29║總持。且如下根之人,或念佛,或參究,雖未達止觀深
J36nB348_p0344b30║理,然理無不具。以置心一處即止,用心參念即觀。故
J36nB348_p0344c01║中根之人,或借解而起念行,或塞解而發參情,雖隨
J36nB348_p0344c02║機致用不同,亦皆不失止觀大義。惟上根之士,直下
J36nB348_p0344c03║相應,境智一如,觀諦不二,斯時念與不念,皆得而究
J36nB348_p0344c04║竟,更無可參。何以故,言前薦得,屈我宗風,句下分明,
J36nB348_p0344c05║沉埋佛祖。故知參究念佛之說,是權非實,是助非正,
J36nB348_p0344c06║雖不可廢,尤不可執。廢則缺萬行中一行,執則以一
J36nB348_p0344c07║行而礙萬行也。高明學道之士,試熟計而力行之。
J36nB348_p0344c08║   慈悲緣苦眾生論
J36nB348_p0344c09║自佛性之理不明,同體之誼斯晦。但知好善惡惡,罔
J36nB348_p0344c10║知與樂拔苦,異類傍生,藐若草芥,囹圄罪苦,視作當
J36nB348_p0344c11║然。誰知蠢蠢含生,知覺無別,貿貿惡黨,人類是齊,迷
J36nB348_p0344c12║性靈而有意招愆,已為可憫,因夙障而無端罹網,尤
J36nB348_p0344c13║屬堪哀。乃有目睹悽惶,耳聆哀叫,不惟漠不關懷,方
J36nB348_p0344c14║且快稱應爾。嗚呼,悲名拔苦,捨此輩以何緣。慈名與
J36nB348_p0344c15║樂,向善趣而奚益。戒本經云,菩薩於惡人所,起慈悲
J36nB348_p0344c16║心,深於善人,良有以也。未探斯旨,藉口懲非,自恃暫
J36nB348_p0344c17║居福報,邪慢盈懷。慶他劇受苦輪,羅剎無異。豈有稍
J36nB348_p0344c18║悟常住慈心,而無同體切膚之痛者邪。或曰,慈悲與
J36nB348_p0344c19║拔,乃果上之功能,慚愧勸懲,實因中之妙行。故尊崇
J36nB348_p0344c20║賢善,名之為慚。輕拒暴惡,名之為愧。慚愧自嚴,方能
J36nB348_p0344c21║斷惡修善。慈悲利物,乃是接世度生。何得初心,藉口
J36nB348_p0344c22║大聖。噫,誤矣。天慈悲慚愧,同稱善心,因中乃可同修,
J36nB348_p0344c23║果上方能同滿。若如子論,則菩薩不修四無量心,佛
J36nB348_p0344c24║果不名具足慚愧。失既非細,罪乃瀰天,詎知慈悲慚
J36nB348_p0344c25║愧,恰恰相成。有慚愧者,方有慈悲。無慈悲者,即無慚
J36nB348_p0344c26║愧。蓋由了達心佛眾生三無差別,觀佛即心,是生慚
J36nB348_p0344c27║愧。觀生即佛,是起慈悲。尊崇本有賢善之性,隨願與
J36nB348_p0344c28║一切眾生性德之樂,輕拒迷真暴惡之習,隨願拔一
J36nB348_p0344c29║切眾生性德之苦。有一分慚愧,方有一分慈悲,有十
J36nB348_p0344c30║分慈悲,方為十分慚愧。汝今見此同稟血氣,同抱靈
J36nB348_p0345a01║覺之流,背自真心,枉受困苦,不思拯拔,反起傲心,不
J36nB348_p0345a02║惟無慈悲,正屬無慚愧耳。儻悟明心性,確知生佛體
J36nB348_p0345a03║同,見此未來諸佛,枉墮三塗八難,便當惕目傷心,胼
J36nB348_p0345a04║手胝足,如饑食渴飲,欲罷不能,何忍視作泛常,反以
J36nB348_p0345a05║救援為迂務邪。只恐前生之善報有限,他世之苦果
J36nB348_p0345a06║無窮,既永隔於圓悲,諸佛亦難授手。今日所以笑傲
J36nB348_p0345a07║苦倫者,他日復為苦倫所笑傲也。悲夫。
J36nB348_p0345a08║   非時食戒十大益論
J36nB348_p0345a09║客問杜多子曰,吾聞殺盜婬妄,名為性罪,飲酒昏迷,
J36nB348_p0345a10║失智慧種,食眾生肉,斷大慈悲,是以如來制戒,七眾
J36nB348_p0345a11║同遵,固無惑焉。至於常食養身,有何過咎。而非時食
J36nB348_p0345a12║戒,如此嚴邪,願聞其旨。杜多子曰,吾正欲申齋法之
J36nB348_p0345a13║要,以軌行人。時哉,問也。夫齋法是十方三世諸佛弟
J36nB348_p0345a14║子,通行大道,出生死法之要津也。愚夫逐逐口腹,甘
J36nB348_p0345a15║為飲食之人,既畏此律檢,豈辨其利益。今原如來立
J36nB348_p0345a16║制本意,盡善盡美,何能殫述。略而舉之,大益有十。一
J36nB348_p0345a17║斷生死緣。經云,一切眾生,皆因婬欲而正性命。又云,
J36nB348_p0345a18║三界眾生,皆依飲食而得存活,所謂段食,觸食,思食,
J36nB348_p0345a19║識食。由此觀之,婬欲固生死正因,飲食乃生死第一
J36nB348_p0345a20║增上緣也。均為五欲所攝,特資此毒身,借之修道,不
J36nB348_p0345a21║能全斷,然設得時食,尚作曠野食子肉想,何容恣意
J36nB348_p0345a22║於非時邪。二表中道義。台宗云,午前進食,表方便道,
J36nB348_p0345a23║猶似有法可得,過中不食,表除中道外,更無所需。此
J36nB348_p0345a24║之理觀,全托事境,儻粗戒尚不自持,非同俗人。夜猶
J36nB348_p0345a25║飲食,放縱之不及,即同外道。日啖一麻一麥之太過,
J36nB348_p0345a26║行不適中,妙理何由契會。三調身少病。脾主信,數數
J36nB348_p0345a27║食,最能傷脾,故玄門以戒晚食為養生善術,豈名忍
J36nB348_p0345a28║餓。四道業尊崇。趙州云,二時粥飯,是雜用心處,二時
J36nB348_p0345a29║已雜,況三四邪。儒曰,飲食之人,則人賤之。今恪守齋
J36nB348_p0345a30║法,專精辦道,道業自隆。五堅固戒品。晚食助火助氣,
J36nB348_p0345b01║增長婬心,今寂爾清淨,戒體堅牢。六堪能修定。斷其
J36nB348_p0345b02║雜食亂想,身心輕利,取定不難。七出生智慧。晚餐助
J36nB348_p0345b03║昏,蓋今清淨惺寂,不障觀慧,又於四種食,如法作厭
J36nB348_p0345b04║離想,即能斷三界惑。八離鬼畜業。畜生午後食,鬼夜
J36nB348_p0345b05║食,不持齋法,鬼畜無異,牽入其類,持此齋法,遠離二
J36nB348_p0345b06║趣生緣。九不惱檀信。謂長乞食者,設午後更復持缽,
J36nB348_p0345b07║則終日但見沙門往還,必令施主生惱,今午後惟晏
J36nB348_p0345b08║坐修道,能令僧俗皆安。十不擾行人。今時叢林晚食,
J36nB348_p0345b09║廚人惟事炊爨,終身碌碌,不異傭工,齋法若明,則無
J36nB348_p0345b10║此煩擾,共修道業。是以諸佛出世,必立此制,乃至在
J36nB348_p0345b11║家居士,猶令於月六齋日,受八關齋法,以種永出因
J36nB348_p0345b12║緣,況沙彌比丘,可無慚無愧,非時受食邪。設有病苦
J36nB348_p0345b13║因緣,佛自立非時漿,七日藥以濟之,斷無以晚食為
J36nB348_p0345b14║藥石之理也。願高明者,深信而力行之。
J36nB348_p0345b15║   念佛即禪觀論
J36nB348_p0345b16║或問蕅益子曰,參禪教觀,與念佛法門,同邪異邪。荅
J36nB348_p0345b17║曰,同異皆戲論也,即亦同亦異,非同非異,亦戲論也。
J36nB348_p0345b18║以三種法門,無不離四句故。若知一切法,無非即心
J36nB348_p0345b19║自性,仍可四句而詮顯之。何者,梵語禪那,此云靜慮。
J36nB348_p0345b20║靜即是定,慮即是慧,靜即止,慮即觀,靜即寂,慮即照,
J36nB348_p0345b21║是故定慧也,止觀也,寂照也,皆一體而異名也。或謂
J36nB348_p0345b22║寂照約性,餘二約修,止觀約因,定慧約果,不過一往
J36nB348_p0345b23║語耳。夫吾人現前一念心性,雖昏迷倒惑,靈知終不
J36nB348_p0345b24║可滅,雖流轉紛擾,本體終未嘗動,此豈非寂照真源,
J36nB348_p0345b25║止觀血脈,定慧根據乎。究此現前一念心性,名為參
J36nB348_p0345b26║禪,達此現前一念心性,名為止觀,思惟憶持此現前
J36nB348_p0345b27║一念心性,名為念佛。蓋念者始覺之智,佛者本覺之
J36nB348_p0345b28║理也。就此念佛法門,有念自佛他佛自他佛之不同。
J36nB348_p0345b29║若單念自佛,與參禪止觀全同。若單念他佛,與參禪
J36nB348_p0345b30║止觀,亦異亦同。若雙念自他佛,與參禪止觀,非異非
J36nB348_p0345c01║同。夫念自佛者,是四念處觀,所謂觀身,觀受,觀心,觀
J36nB348_p0345c02║法。若一切法門,不為四念處所攝,即外道法。故知與
J36nB348_p0345c03║禪觀同也。夫念他佛者,或念相好,或法門,或實相,或
J36nB348_p0345c04║不能作此三種念者,則但持名號。若念相好,一往似
J36nB348_p0345c05║與禪觀異,然必止息異緣,專觀彼佛,則仍與止觀同,
J36nB348_p0345c06║亦仍與靜慮同也。念法門者,例此可知。若念實相,雖
J36nB348_p0345c07║托他果佛為異,然終無兩種實相,究竟是同。若持名
J36nB348_p0345c08║號,一往亦與禪觀異,然無論解與不解,而所持之名,
J36nB348_p0345c09║當體無非一境三諦,能持之心,當體無非一心三觀。
J36nB348_p0345c10║故曰,明珠投於濁水,濁水不得不清,佛號投於亂心,
J36nB348_p0345c11║亂心不得不一。是則心無異緣即是靜是止,名號歷
J36nB348_p0345c12║歷,即是慮是觀,亦究竟同也。夫雙念自他佛者,了知
J36nB348_p0345c13║心佛眾生三無差別,乃托他佛,助顯本性,由悟本性,
J36nB348_p0345c14║故與禪觀非異,由托他佛,故與禪觀非同。是謂勝異
J36nB348_p0345c15║方便,無上法門。文殊般若經,般舟三昧經,觀無量壽
J36nB348_p0345c16║佛經等皆明此圓頓了義,而妙宗鈔申之為詳。凡棲
J36nB348_p0345c17║心淨土之士,不可不熟究而力行之也。
J36nB348_p0345c18║  辯
J36nB348_p0345c19║   戒衣辯訛
J36nB348_p0345c20║出家有戒衣,猶居官有公服也。戒既七眾不同,衣豈
J36nB348_p0345c21║一概無別。佛為比丘,則制三衣,一僧伽梨本宜九條,
J36nB348_p0345c22║或十二條。貧窶無措,事不獲已,乃用二十五條,名後
J36nB348_p0345c23║後品,非上上品也,二鬱多羅僧,惟用七條。三安陀會,
J36nB348_p0345c24║惟用五條。此三皆名袈裟,以是壞色,非彩色故,亦名
J36nB348_p0345c25║田衣,以其形似水田,又僧為人世福田也。為比丘尼,
J36nB348_p0345c26║則制五衣,三衣如上,加掩腋衣,浴衣也。為沙彌,則制
J36nB348_p0345c27║二衣,一上衣,即無縫袈裟,亦名縵條衣,色與比丘同,
J36nB348_p0345c28║制與比丘異,但直縫之,不許刺葉。故律部云,求寂之
J36nB348_p0345c29║徒,縵條是服,輒披五條,深為罪濫。蓋沙彌雖已出家,
J36nB348_p0345c30║尚未入僧寶數,是故五條,猶不許披,況七條九條等
J36nB348_p0346a01║乎。二內衣,即掩腋衣之類,梵稱僧腳崎也。為菩薩優
J36nB348_p0346a02║婆塞,則令畜無縫三衣,制與沙彌同,入壇行道,方許
J36nB348_p0346a03║披之,平日不得披著,所以與沙彌別也。今時衣制,大
J36nB348_p0346a04║違律法,其訛有十,請備陳之。受沙彌戒,便令具足三
J36nB348_p0346a05║衣,一訛也。沙彌擅披七條,竟與比丘無別,二訛也。前
J36nB348_p0346a06║人無知妄作,輒令優婆塞得披三衣,後人矯枉過正,
J36nB348_p0346a07║并禁優婆塞不畜縵衣,三訛也。一切衣制,皆以豎三
J36nB348_p0346a08║肘橫五肘為度,縱稍稍增減,咸須隨身隨臂,今豎三
J36nB348_p0346a09║橫六,謬云摺時取方,四訛也。田衣但取形似畦畔,今
J36nB348_p0346a10║謬云須通水路,五訛也。五條七條等,不過割截使異
J36nB348_p0346a11║俗服,今謬云,表於須彌日月四天王等,六訛也。僧伽
J36nB348_p0346a12║梨,本翻大衣,今謬稱祖衣,七訛也。三衣之制,千佛所
J36nB348_p0346a13║同,故即名千佛衣,正訛集中已辯,今尚有繡佛在衣
J36nB348_p0346a14║者,八訛也。一切出家所用衣服臥具,以壞色故,總名
J36nB348_p0346a15║袈裟,今返以五彩為之,九訛也。佛與大迦葉以衣貿
J36nB348_p0346a16║衣,所以彰其頭陀勝德,令持衣遠待彌勒,所以助成
J36nB348_p0346a17║龍華佛事,達磨傳衣二祖,所以表信,令人不疑,今有
J36nB348_p0346a18║不受戒律,但付衣者,進無正法眼藏心印可傳,退無
J36nB348_p0346a19║比丘沙彌名位可守,不惟僅成世諦流布,亦且大亂
J36nB348_p0346a20║聖賢幢相,十訛也。嗚呼。僅一戒衣,其訛若此,奈何正
J36nB348_p0346a21║法不淪替邪。有志之士,請頭頭法法,咸遵佛制,期於
J36nB348_p0346a22║自利利他,勿謂此是著相,躲身於無相坑中也。
J36nB348_p0346a23║   法派稱呼辯
J36nB348_p0346a24║客問蕅益子曰,出家法派,族姓宗譜也,子為不然,何
J36nB348_p0346a25║邪。荅曰,世閒至親,莫如滴血,出世至親,莫如法道。法
J36nB348_p0346a26║道本離名相,豈以名字為派哉。佛雖曰,四河入海,皆
J36nB348_p0346a27║失本名,四姓出家,同稱釋子。此但一其姓耳,豈必更
J36nB348_p0346a28║一其名,是故憍陳如,大迦葉,目犍連等,皆俗氏也,阿
J36nB348_p0346a29║難陀,莎伽陀,阿那律等,皆俗名也。出家證果,當時咸
J36nB348_p0346a30║以此稱之,後世亦以此傳之。然則別命法名,已非律
J36nB348_p0346b01║制矣,況法派乎。其在東土,五祖下出二人,南曰惠能,
J36nB348_p0346b02║北曰神秀,馬祖下出三人,西堂曰智藏,百丈曰懷海,
J36nB348_p0346b03║南泉曰普願。且南嶽既名懷讓,百丈為其嫡孫,未嘗
J36nB348_p0346b04║避之,宗門果有派乎。北齊師也,南嶽徒也,師名慧文,
J36nB348_p0346b05║徒名慧思,慈雲四明,同師寶雲,一名遵式,一名知禮,
J36nB348_p0346b06║天台果有派乎。又宗門有大本小本,天台有大威小
J36nB348_p0346b07║威,法名果足論乎。降而近世,雖法派之說已行,高尚
J36nB348_p0346b08║者,猶然弗屑。如密藏名道開,介山名傳如,對峰名真
J36nB348_p0346b09║弘,澹居名法鎧,寒灰名如奇,皆不失為紫柏弟子,善
J36nB348_p0346b10║知識果有派乎。巢松名慧浸,一雨名通潤,蘊璞名如
J36nB348_p0346b11║愚,皆不失為雪浪弟子,法師果有派乎。惟其道無足
J36nB348_p0346b12║傳,法無足授,不知戒律之當尊,不知紹繼之正務,為
J36nB348_p0346b13║師者但貪眷屬,為徒者專附勢利,遂以虛名互相羈
J36nB348_p0346b14║繫,師資實義埽地矣。豈不痛哉。客曰,法派之非,既聞
J36nB348_p0346b15║命矣,法門兄弟,緇素無閒邪。荅曰,同門列為兄弟,豈
J36nB348_p0346b16║惟不知出世法,亦不知世法者也。且如公卿也,百寮
J36nB348_p0346b17║也,胥吏也,萬民也,皆天子臣庶也,然百寮不得呼公
J36nB348_p0346b18║卿為兄弟,乃至萬民不得呼吏胥為兄弟,何也。分異
J36nB348_p0346b19║故也。佛法亦爾,比丘之法,多已十夏者,為與和尚等,
J36nB348_p0346b20║多已五夏者,為阿闍黎等。比丘尼之奉八敬法也,雖
J36nB348_p0346b21║百夏禮初學比丘足。夫比丘尼已入僧寶數,特以比
J36nB348_p0346b22║丘為上眾,尼為下眾,其禮數懸絕如此,況式叉摩那。
J36nB348_p0346b23║但學法,未預眾僧法事者乎。又況沙彌,沙彌尼,但同
J36nB348_p0346b24║僧利養,未入僧數者乎。欲稱比丘為兄弟,何異有司
J36nB348_p0346b25║稱宰輔為兄弟也。又況優婆塞等,并無僧相,不得同
J36nB348_p0346b26║僧利養者乎。欲稱沙彌為兄弟,何異民庶稱有司為
J36nB348_p0346b27║兄弟也。且佛之初出世也,提謂長者,先受五戒,稱佛
J36nB348_p0346b28║為師矣。五比丘後方師佛,提謂非兄,五比丘非弟乎。
J36nB348_p0346b29║乃佛之授與三歸也,則曰,歸依未來僧,是不惟不敢
J36nB348_p0346b30║以五比丘為弟,并不敢以五比丘為兄,以其歸依僧,
J36nB348_p0346c01║則一切僧皆我師也,乃至最後須跋陀羅,亦我師也。
J36nB348_p0346c02║今世俗士,擇一名德比丘禮事之,竊竊然矜曰,吾某
J36nB348_p0346c03║知識某法師門人也。彼知識法師者,亦竊竊然矜曰,
J36nB348_p0346c04║彼某居士某宰官歸依於我者也。噫。果若此,則應曰,
J36nB348_p0346c05║歸依佛,歸依法,結交一大德可也,可云歸依僧也與
J36nB348_p0346c06║哉。須達多之初聞佛名,夜趨見佛也,甫聞說法,即證
J36nB348_p0346c07║三果,已入勝義僧寶數矣,既而造精舍於祇桓,供佛
J36nB348_p0346c08║及僧。凡新出家未知佛法者,須達多日為教授,必禮
J36nB348_p0346c09║出家人足已,然後說法,寧惟不敢以教授師自居,不
J36nB348_p0346c10║敢以兄自居,并不敢以弟自居,而兄視新出家人也。
J36nB348_p0346c11║羅[目*侯]羅之出家也,以舍利弗為和尚,均提之出家也,
J36nB348_p0346c12║亦以舍利弗為和尚,羅[目*侯]為比丘,均提尚為沙彌,不
J36nB348_p0346c13║聞其稱羅[目*侯]為兄也。則住持二寶之體最嚴,亦猶朝
J36nB348_p0346c14║廷之禮故也。朝廷無禮法,上下不辨,而天下亂。佛法
J36nB348_p0346c15║無律儀,七眾不辨,而化道絕,可弗辯乎。
J36nB348_p0346c16║  議
J36nB348_p0346c17║   儒釋宗傳竊議(有序)
J36nB348_p0346c18║ 大道之在人心,古今唯此一理,非佛祖聖賢所得
J36nB348_p0346c19║ 私也。統乎至異,匯乎至同,非儒釋老所能局也。剋
J36nB348_p0346c20║ 實論之,道非世閒,非出世閒,而以道入真,則名出
J36nB348_p0346c21║ 世,以道入俗,則名世閒。真與俗皆跡也,跡不離道,
J36nB348_p0346c22║ 而執跡以言道,則道隱。故曰,形而上者謂之道,形
J36nB348_p0346c23║ 而下者謂之器。又曰,君子上達,小人下達。嗚呼。今
J36nB348_p0346c24║ 之求道於跡者,烏能下學而上達,直明心性,迥超
J36nB348_p0346c25║ 異同窠臼也。夫嘗試言之,道無一,安得執一以為
J36nB348_p0346c26║ 道。道無三,安得分三教以求道。特以真俗之跡,姑
J36nB348_p0346c27║ 妄擬焉,則儒與老,皆乘真以御俗,令俗不逆真者
J36nB348_p0346c28║ 也。釋乃即俗以明真,真不混俗者也。故儒與老主
J36nB348_p0346c29║ 治世,而密為出世階,釋主出世,而明為世閒祐。至
J36nB348_p0346c30║ 於內丹外丹,本非老氏宗旨,不足辯。然則,言儒,而
J36nB348_p0347a01║ 老與孔皆在其中矣。言釋而禪與教皆在其中矣。
J36nB348_p0347a02║ 故但云儒釋宗傳竊議。
J36nB348_p0347a03║儒之於道學也久矣,上古無文字,無可徵,可徵始於
J36nB348_p0347a04║堯舜。堯允執厥中,舜危微精一,皆心外無法,故天地
J36nB348_p0347a05║賴以位,萬物賴以育,貫徹古今萬世,不能踰其道也。
J36nB348_p0347a06║嗣禹,皋陶之見知,湯之聞知,不過還知此心此理而
J36nB348_p0347a07║已。知之則近見亦可,遠聞亦可,不以遠近為親疏也。
J36nB348_p0347a08║乃韓愈云,堯以是傳之舜,舜以是傳之禹。嗟嗟,是何
J36nB348_p0347a09║物也,可互相傳乎。譬諸射樹,的而專注之,先有巧力
J36nB348_p0347a10║者先中,後有巧力者後中,或在同時,或在異世,貴各
J36nB348_p0347a11║中的而已矣。的非可傳也,巧非可傳也,力非可傳也。
J36nB348_p0347a12║謂之曰見知聞知則可,謂以是相傳可乎哉。 見知
J36nB348_p0347a13║不唯禹皋也,凡稷,契,伯益等皆見而知之者也。聞知
J36nB348_p0347a14║不唯湯也,伊尹耕於有莘之野,樂堯舜之道,則於湯
J36nB348_p0347a15║為見知,於堯舜禹等亦為聞而知之者也。 文王既
J36nB348_p0347a16║沒,武周又逝,柱下史聞而知之。孔子問禮,歎為猶龍,
J36nB348_p0347a17║則於老聃又為見而知之,門人推崇厥師,不復齒及
J36nB348_p0347a18║老氏,孟子亦蹈其舊轍耳。 顏於孔,誠見知也,但繼
J36nB348_p0347a19║孔學,又先孔亡,不同太公之於文王,伊尹之於湯,禹
J36nB348_p0347a20║之於舜也,故孟子不言之。 顏淵死,子哭之慟,再歎
J36nB348_p0347a21║今也則亡。故古人云,顏子沒,而聖學亡,非虛語也。孟
J36nB348_p0347a22║子曰,然而無有乎爾,則亦無有乎爾。蓋亦不敢虛妄
J36nB348_p0347a23║承當者歟。 老氏之學,蓋公等得其少分以治漢,漢
J36nB348_p0347a24║則大治。孔孟之學,漢代絕響。 北宋周濂溪定性書
J36nB348_p0347a25║云,性者剛柔善惡中而已矣。太極圖說云,太極本無
J36nB348_p0347a26║極也。細玩二語,真得孔顏心法者也。後儒紛紛解釋,
J36nB348_p0347a27║罕有知其語脈者。且云,定性書可以不作。噫,可哀矣。
J36nB348_p0347a28║即及門之士,明道似曾子子思,伊川似子夏而已。
J36nB348_p0347a29║南宋陸象山,先立乎其大者,乃得孟氏心法者乎。然
J36nB348_p0347a30║不信太極無極,展轉撥之,紫陽又展轉救之。吾觀撥
J36nB348_p0347b01║者救者,皆非實知周子也。 王陽明龍場大悟,提致
J36nB348_p0347b02║良知三字,為作聖真訣,雖曰顏子復生,不亦可乎。
J36nB348_p0347b03║釋之於道學也,十方三世無不徹也,此界此時,則始
J36nB348_p0347b04║於釋迦,繼於迦葉難陀等也。其在震旦,則遠公造法
J36nB348_p0347b05║性論,羅什歎其未見佛經,能知佛理。北齊慧文大師,
J36nB348_p0347b06║讀龍樹中論,悟圓頓心宗,二並可稱聞而知之。菩提,
J36nB348_p0347b07║達磨大師,受記東化,可稱見而知之。 遠公後,凡修
J36nB348_p0347b08║淨業得往生者,皆見知聞知之流類也。有人僅立蓮
J36nB348_p0347b09║宗七祖,但約行化最專者耳。然四明尊者,慈雲懺主
J36nB348_p0347b10║等,何嘗不以淨土行化。而智者大師十疑論,飛錫法
J36nB348_p0347b11║師寶王論,天如禪師淨土或問,楚石禪師懷淨土詩,
J36nB348_p0347b12║妙協法師念佛直指,尤於淨土法門有功。至若近世,
J36nB348_p0347b13║則幽溪師生無生論,袁中郎西方合論,皆遠公之的
J36nB348_p0347b14║裔也。 達磨傳至六祖,乃有南嶽青原二甘露門。門
J36nB348_p0347b15║似二,道無二也,二則毒藥,非甘露也。又數傳而為五
J36nB348_p0347b16║宗,人有五,宗非五也,五則枝條,非宗本也。譬如阿耨
J36nB348_p0347b17║達池,一水流為四河,歸於大海,河有四,水無四也。今
J36nB348_p0347b18║不知池之一,不知水之一,不知海之一,獨從四河闊
J36nB348_p0347b19║狹曲直遠近起見,互相是非,可謂智乎。 繼北齊者,
J36nB348_p0347b20║有南嶽思大師,出大乘止觀法門四卷,真圓頓心要
J36nB348_p0347b21║也。次有天台顗大師,出三種止觀,法華玄義文句,及
J36nB348_p0347b22║維摩,仁王,金光明,普門品,十六觀等疏,於是教觀大
J36nB348_p0347b23║備。歷五傳至荊溪,其道中興。又八傳至四明,道乃重
J36nB348_p0347b24║振。此後裂為三家,漸式微矣。 唐玄裝法師,遍遊天
J36nB348_p0347b25║竺,學唯識宗於戒賢法師,盡其所知,旁搜其所未知,
J36nB348_p0347b26║廣大精微。真彌勒天親之子,釋迦文佛之遠孫也。慈
J36nB348_p0347b27║恩基師,雖實繼之,然觀所撰法華贊玄,則靈山法道
J36nB348_p0347b28║恐未全知。無怪乎唯識一書,本是破二執神劍,反流
J36nB348_p0347b29║為名相之學,亦可悲矣。 賢首法藏國師,得武后為
J36nB348_p0347b30║其門徒,聲名藉甚,疏晉譯華嚴經,經既未備,疏亦草
J36nB348_p0347c01║略,故不復傳。所傳起信論疏,淺陋支離,甚失馬鳴大
J36nB348_p0347c02║師宗旨,殊不足觀。方山李長者有新華嚴經論,頗得
J36nB348_p0347c03║大綱。清涼觀國師,復出疏鈔,綱目並舉,可謂登雜華
J36nB348_p0347c04║之堂矣。後世緇素,往往獨喜方山,大抵是心粗氣浮
J36nB348_p0347c05║故耳。不知清涼,雖遙嗣賢首,實青出於藍也。圭峰則
J36nB348_p0347c06║是荷澤知見宗徒,支離矛盾,安能光顯清涼之道。
J36nB348_p0347c07║禪宗自楚石琦大師後,未聞其人也,庶幾紫柏老人
J36nB348_p0347c08║乎。壽昌無明師,亦不愧古人風格。 台宗絕響已久,
J36nB348_p0347c09║百松覺公稱為鳴陽孤鳳,僅出三千有門頌略解,及
J36nB348_p0347c10║楞嚴百問耳。幽溪繼之,一時稱盛,然唯生無生論,足
J36nB348_p0347c11║稱完璧,而自所最得意圓通疏,殊為不滿人意,何哉。
J36nB348_p0347c12║但能趺坐書空,作妙法蓮華經字,脫然西逝,則誠蓮
J36nB348_p0347c13║華國裏人矣。 雲棲宏大師,極力主張淨土,讚戒讚
J36nB348_p0347c14║教讚禪,痛斥口頭三昧,真救世菩薩也。憨山清大師,
J36nB348_p0347c15║擴復曹溪祖庭,晚年掩關念佛,晝夜課六萬聲,故坐
J36nB348_p0347c16║逝後,二十餘年,開龕視之,全身不散,遂與六祖同留
J36nB348_p0347c17║肉身,人天瞻仰,得非蓮宗列祖乎。 或曰,佛祖之道,
J36nB348_p0347c18║必師資授受,方有的據,否則法嗣未詳,終難取信。無
J36nB348_p0347c19║名子應之曰,譬諸世主,桀非傳自大禹,紂非傳自成
J36nB348_p0347c20║湯者乎。身苟無道,天子而不若匹夫矣。今之雖有師
J36nB348_p0347c21║承,顛覆如來教戒者,何以異此。漢之高祖,明之太祖,
J36nB348_p0347c22║並起草莽,誰授以帝位乎。苟得其道,匹夫而竟開大
J36nB348_p0347c23║統矣。今之雖乏師承,能自契合佛祖心印者,亦奚不
J36nB348_p0347c24║然。必如子論,是但許有見而知之,不許有聞而知之
J36nB348_p0347c25║者矣,可乎哉。且子又不聞,有師資具足,皆不足齒及
J36nB348_p0347c26║者乎。譬如俳優及相搏者,豈無師資授受,然不過戲
J36nB348_p0347c27║劇及鬥諍法耳。吾故曰,執跡以言道,則道隱。譬諸射
J36nB348_p0347c28║者,期各中的焉耳。十方三世,唯此一的,常住不變,何
J36nB348_p0347c29║俟於傳。巧之與力,存乎其人,父不能傳之子,子不能
J36nB348_p0347c30║得之父,有何所傳。或見而知之,或聞而知之,及其知
J36nB348_p0348a01║之一也,正知其不可傳者也。謂有可傳,則不至於戲
J36nB348_p0348a02║劇鬥諍不止,非佛祖聖賢之道也已。
J36nB348_p0348a03║  記
J36nB348_p0348a04║   介石居記
J36nB348_p0348a05║自寂光之性,翳於五住塵勞,一切含識,鮮有恆居,雖
J36nB348_p0348a06║四禪四空,及方便土,亦屬旅泊。然以正法眼觀,則世
J36nB348_p0348a07║閒相即常住相,妙在不為物轉,便能轉物。故楞嚴云,
J36nB348_p0348a08║見與見緣,并所想相,如虛空華,本無所有,元是菩提
J36nB348_p0348a09║妙淨明體。蓋惟達無所有,方契菩提。儻逐境生情,流
J36nB348_p0348a10║轉從茲相續矣。予讀豫之六二曰,介于石,不終日。未
J36nB348_p0348a11║嘗不掩卷太息也。夫六道豫有,二乘豫空,藏通菩薩,
J36nB348_p0348a12║豫於度幻,別教大士,豫於但中。皆未了法界隨無明
J36nB348_p0348a13║流,豈若圓頓初心,悟因緣即空假中。法本無住,物亦
J36nB348_p0348a14║不遷,是則幾之微也,不容一瞬,況終日乎。無生剎那,
J36nB348_p0348a15║名之為介,常自寂滅,喻之以石,融剎土於毫端,會古
J36nB348_p0348a16║今於當念。以三無差別,而獲二殊勝,不諂不瀆,義極
J36nB348_p0348a17║於此,誰謂宣尼心學僅在六合內,而牟尼法要不在
J36nB348_p0348a18║日用閒哉。權可居士,額其居曰介石,因記之。
J36nB348_p0348a19║   遊鴛湖寶壽堂記
J36nB348_p0348a20║甲申中秋前四日,廣若姚居士,邀予遊於別室。室在
J36nB348_p0348a21║鴛湖濱,去五龍橋數武。其地幽勝,紅蓼夾徑,無階砌
J36nB348_p0348a22║排耦之繁,荷葉滿池,蓮香尚馥,池北屋宇,皆朴素古
J36nB348_p0348a23║簡。循廊而東,則寶壽堂在焉。廣若語予曰,此堂昔本
J36nB348_p0348a24║僧居,先君時淪為俗舍。後因重事覆苫,於梁閒得金
J36nB348_p0348a25║剛經一卷,工人異之,持以告予。予先夜曾得夢,夢至
J36nB348_p0348a26║一破廳,有僧募予三百金,予未許。僧云,當以事證。遂
J36nB348_p0348a27║指其地,忽有塔從地湧出。告予云,汝本欠此塔緣三
J36nB348_p0348a28║百金,須填還也。次日忽聞梁中得經,遂往視之,躡梯
J36nB348_p0348a29║而上,覿面真如塔隨身湧現,宛同夢中所見。故今復
J36nB348_p0348a30║為僧舍,以奉吾母,并淨侶數十人,咸此熏修焉。予嘗
J36nB348_p0348b01║謂夢之一法,至幻而至靈,一夕中普能現三世事。試
J36nB348_p0348b02║觀法華安樂行品,始初心終妙覺,總不出如夢三昧。
J36nB348_p0348b03║故知三界諸法,誠無非夢也,成佛之夢,豈真夢幻也
J36nB348_p0348b04║哉。廣若居士,信夢醒無二,便能踐夢中諾,而捨園為
J36nB348_p0348b05║菴,且成出世大孝。今日遊此堂聞此語者,皆印入於
J36nB348_p0348b06║廣若之一夢,而予復夢為之記如此。
J36nB348_p0348b07║   端氏往生記
J36nB348_p0348b08║乙酉冬,全城章絜之,以二先人行實乞言,予拈念佛
J36nB348_p0348b09║三昧印之。今居士追憶二先人之信佛,實由乃室端
J36nB348_p0348b10║氏,更乞一言表彰,兼欲決其所疑。蕅益道人,生平不
J36nB348_p0348b11║浪為人作傳,獨往生傳,則不待請,然必見聞彰灼乃
J36nB348_p0348b12║作。予與絜之交未久,此山去全成遠,予又未履其處,
J36nB348_p0348b13║似未可附見聞彰灼之科。但絜之篤信謙謹,非肯誑
J36nB348_p0348b14║語者,且於大法有疑,可不為決,請即其言而導其意。
J36nB348_p0348b15║其言曰,亡室端氏,年十七適某家,即與某同志茹素。
J36nB348_p0348b16║好惠施,無私積,不喜珍飾綺服,不恚罵給侍人。孝事
J36nB348_p0348b17║翁姑恐不逮,知不生育,遂買妾事某。專心持珠念佛,
J36nB348_p0348b18║一載有餘,病篤,請姑同聲念佛。欲辭去,姑高喚令住。
J36nB348_p0348b19║俟胞弟端尚卿相會,乃延至次日,與弟訣別,聲如男
J36nB348_p0348b20║子,劇談禮義孝友大節,半日不倦。至暮復請姑助念
J36nB348_p0348b21║佛,三日不沾飲食,不發餘言,以崇禎癸未八月二十
J36nB348_p0348b22║九日,吉祥而逝。某父因此感發,越七日坐逝,次年秋
J36nB348_p0348b23║某母復秉歸戒而終。適聞觀經疏鈔,謂臨終十念成
J36nB348_p0348b24║就,亦得往生,未審亡室,獲往生邪。蕅益道人聞而嘆
J36nB348_p0348b25║曰,甚矣,心力不可思議,佛力不可思議,夙世善根信
J36nB348_p0348b26║根不可思議也。鸚鵡鴝鵒,猶得往生,謂念佛人不得
J36nB348_p0348b27║往生,可乎。吾輩生於末世,既無天眼,又無宿命智通,
J36nB348_p0348b28║佛語不信,更信何語。苟於佛語諦信無疑,則娑婆何
J36nB348_p0348b29║啻旅邸,淨土何啻家鄉。獨怪夫聰明伶俐納子,曾女
J36nB348_p0348b30║流之弗若,深可悲耳。予少年猛志參究,視佛祖果位,
J36nB348_p0348c01║猶掇之,冀欲以此報父母不報之恩。中歲多障多病,
J36nB348_p0348c02║今乃一意西馳,而散心弘法,計功定位,僅堪下品下
J36nB348_p0348c03║生。每一念及法界父母,不禁血淚交流,反不如端氏
J36nB348_p0348c04║女,先享蓮宮之樂,且拔其舅姑同出苦輪,成出世大
J36nB348_p0348c05║孝。居士但求之己,若不疑己心即是佛心,即更不疑
J36nB348_p0348c06║佛語。若於佛語不疑,即於善女之生淨土,亦不疑矣。
J36nB348_p0348c07║嗟乎,此事絜之家事,此語絜之親語,而得生不得生
J36nB348_p0348c08║之疑,尚徵於予乃信。後之讀斯記者,可不速諦信自
J36nB348_p0348c09║心,如端氏女之操往生左券於不忒哉。
J36nB348_p0348c10║   祖堂幽棲禪寺大悲壇記(并銘)
J36nB348_p0348c11║如來顯密二教,並具四種悉檀,而密教尤重壇儀。蓋
J36nB348_p0348c12║全理成事,全事攝理,直以事境為諦觀,本非僅托事
J36nB348_p0348c13║表法而已。觀世音菩薩,慈遍剎海,於娑婆世界更有
J36nB348_p0348c14║大因緣,其所說咒,藏中最多,唯大悲心咒,流通獨盛。
J36nB348_p0348c15║有宋四明尊者,法智大師,佛子羅[目*侯]再來,專修密行,
J36nB348_p0348c16║依天台教觀,創立大悲三昧行法,十科行道,十乘觀
J36nB348_p0348c17║心,並是佛祖祕要,萬法總持,豈徒以音聲色相為觀
J36nB348_p0348c18║美哉。近世武林流通特廣,謬亂多端,予不得已,特為
J36nB348_p0348c19║之辯訛矣。祖堂湛持如公為遠痕禪師高足,雪浪大
J36nB348_p0348c20║師法孫,曩在真寂,躬修此行,凡歷四期。次住匡山豆
J36nB348_p0348c21║葉坪,奉為日課。後因師兄如幻行公,偕護法二白蔡
J36nB348_p0348c22║居士,登山邀請主幽棲事,遂發願云,設欲某服役禪
J36nB348_p0348c23║堂,必建大悲懺壇,以踐聞熏聞修實益。於是拮据七
J36nB348_p0348c24║年,始獲就緒。壇在藏經閣右,佛像南向,大悲像東向,
J36nB348_p0348c25║壇右為觀堂,及齋堂浴室侍者寮等。大功既竣,請予
J36nB348_p0348c26║為記,令後裔有聞。予惟湛公,久參耆宿,不主先入之
J36nB348_p0348c27║言,毅然聽予改正積訛,真大豪傑。而公且囑予曰,某
J36nB348_p0348c28║生平精力,竭在茲壇,恐後裔無知浸假,又訛而為逸
J36nB348_p0348c29║老堂也,亦必藉一言預為之正。予懼,爰秉筆勒詞曰,
J36nB348_p0348c30║大悲三昧,含靈本具。曠劫迷之,輪迴諸趣。菩薩弘慈,
J36nB348_p0349a01║方便巧度。文字性空,演妙章句。如法誦持,靡不感赴。
J36nB348_p0349a02║四明行儀,萬古流布。久而失真,吾為此懼。辨訛初宣,
J36nB348_p0349a03║群小爭怒。勇矣湛公,不迷岐路。築此淨壇,龍天呵護。
J36nB348_p0349a04║維此壇室,千秋一日。齋法肅恭,食時勿失。禪侶熏修,
J36nB348_p0349a05║勿令老逸。冬夏安居,春秋努力。行願相資,同歸淨域。
J36nB348_p0349a06║虛空可盡,弘誓不息。若有違者,法門敗德。持咒神王,
J36nB348_p0349a07║必相排殛。仰乞威靈,證茲真實。百億其年,永垂芳式。
J36nB348_p0349a08║   祖堂幽棲禪寺藏經閣記
J36nB348_p0349a09║依文解義,三世佛冤,離經一字,即同魔說,宗教不容
J36nB348_p0349a10║兩分彰矣。摩訶迦葉,西土初祖也,佛示寂,不供養舍
J36nB348_p0349a11║利,惟事結集法藏。菩提達磨,東土初祖也,力埽依文
J36nB348_p0349a12║解義之習,仍以楞伽印心。豈似後世僭竊位號,爭去
J36nB348_p0349a13║王室典籍,恣其吞併暴虐哉。祖堂幽棲寺,本融祖習
J36nB348_p0349a14║坐觀心地,後得四祖點悟,遂傳大法,其道遠播雙徑。
J36nB348_p0349a15║芙蓉峰下,寥寥久矣。正德年閒,有臨濟子孫,號海天
J36nB348_p0349a16║者,來居此地,嗣有雪浪大師,乃慈恩再來,於時受法
J36nB348_p0349a17║者,為瑞麟諸公。而紫柏大師亦曾杖笠相訪,蓋自有
J36nB348_p0349a18║唐以來,未有盛於斯際者也。雪師寂,高足遠痕法主
J36nB348_p0349a19║繼守叢席,遠公逝,高足如幻法主又繼守之,以授乃
J36nB348_p0349a20║弟湛持如公。湛公久參真寂聞谷老人,隱居匡嶽,既
J36nB348_p0349a21║應請,遂放下身心,專營佛事,七八年來,未有閒。今諸
J36nB348_p0349a22║願已畢,惟藏閣功僅將半,適予應請弘演法華,湛公
J36nB348_p0349a23║謂宜一言以紀其事。予於大悲懺壇,先有記銘,今藏
J36nB348_p0349a24║閣雖未告成,實予心所最急者。蓋佛祖慧命,全賴三
J36nB348_p0349a25║藏始傳,緬惟宋朝藏板有十餘部,今僅存南北二藏,
J36nB348_p0349a26║頗糢糊。嘉興書本藏經,猶未全足,真九鼎一絲之懼。
J36nB348_p0349a27║且鼠即鳥空輩,視經典如怨家,儻不力為護持,將有
J36nB348_p0349a28║不忍言者。湛公之急急以此為務,其如來所使,行如
J36nB348_p0349a29║來事者邪。請即以此語,告我同仁,必當共發勝心,請
J36nB348_p0349a30║即留此語,勒之堅石,必當俟百世不惑也。
J36nB348_p0349b01║   明慶寺重建殿閣碑記
J36nB348_p0349b02║像教之設,肇自佛世,來自漢時,大盛於南北六朝,歷
J36nB348_p0349b03║唐宋來,未嘗稍替。故琳宮梵剎,星布九州,凡名山勝
J36nB348_p0349b04║地,無不有住持三寶為世福田者。由覺法和合之義,
J36nB348_p0349b05║民之秉彝,非可泯也。然住持三寶,本從一體三寶建
J36nB348_p0349b06║立,而一體三寶,必藉住持三寶顯明,明則成己成物,
J36nB348_p0349b07║自慶慶他,所以暫廢還興,無非全性起修之妙應耳。
J36nB348_p0349b08║松陵西南隅,七十餘里,有麻溪焉。溪南為明慶寺,宛
J36nB348_p0349b09║在水中,形如菡萏,背縹渺,面曠野,左右兩漾,群流合
J36nB348_p0349b10║襟。開山者,為晚唐智詵禪師。宋乾符閒,有祕謐師,建
J36nB348_p0349b11║益友堂。其言曰,凡三藏之士,斂跡於斯,皆我益友也。
J36nB348_p0349b12║則尊賢取善之風可想矣。宣德年,納子廣善,擴其址,
J36nB348_p0349b13║規模弘敞。萬歷甲戌,殿閣禪堂,一夕灰燼,歷四十餘
J36nB348_p0349b14║年,僅睹瓦礫。逮戊午年,本寺順蒼郁公,矢志恢復,身
J36nB348_p0349b15║董其役,不辭勞苦。於是蓮宇松澗等,竭誠助之,一時
J36nB348_p0349b16║緇素響應,財施力施,勸讚隨喜。未幾,大殿鼎新,山門
J36nB348_p0349b17║廊廡,香積僧寮,漸次畢舉。其閒輸粟布金者,未易悉
J36nB348_p0349b18║數,而仲繼峰居士為最。書本大藏,則寓中念公獨成
J36nB348_p0349b19║之。自是安居者,有尊像瞻禮,有法寶展玩,雲水者夜
J36nB348_p0349b20║可息,晝可啜,儼復唐宋舊觀,永甲松陵眾剎矣。竊思
J36nB348_p0349b21║創業難於勇進,守成利於堅貞,非勇進莫能為先,非
J36nB348_p0349b22║堅貞無以善後。今之片瓦一椽,莖薪粒米,無非前人
J36nB348_p0349b23║捍勞忍苦所致,檀信減割身口所成,是宜記厥始末,
J36nB348_p0349b24║以告未聞,庶幾善繼善述,久久勿替者也。
J36nB348_p0349b25║靈峰蕅益大師宗論卷第五之三(終)
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