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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_p0349c01║靈峰蕅益大師宗論卷第六之一
J36nB348_p0349c02║    古歙門人成時編輯
J36nB348_p0349c03║  緣起
J36nB348_p0349c04║   毗尼事義集要緣起
J36nB348_p0349c05║毗尼藏者,佛法紀綱,僧伽命脈,苦海津梁,涅槃要道
J36nB348_p0349c06║也。粵自雞園初唱,召善來而戒體斯成。迨夫鶴樹潛
J36nB348_p0349c07║暉,申顧命而木叉是重,必因犯以乃遮。體則協於無
J36nB348_p0349c08║作。若緣開與隨制,用復契乎妙圓,實大小之通塗,詎
J36nB348_p0349c09║聲聞之獨轍。堪嗟像季,罕達真宗,愚者昧於罔聞,狂
J36nB348_p0349c10║者置諸弗屑。以禪機而巧遁,或方廣為駕言,並屬依
J36nB348_p0349c11║文,誰思實義。且如能師既佩心印,胡闡化曹溪,猶用
J36nB348_p0349c12║登壇受具。觀師大弘華嚴,胡範模朝野,必須十誓律
J36nB348_p0349c13║身。蓋大雄御極,法僧二寶,咸由正覺揚輝。而善逝藏
J36nB348_p0349c14║機,佛法二尊,同藉僧伽建立。儻惟十重眾輕,即與在
J36nB348_p0349c15║家奚別。自非五篇七聚,安知離俗高標。是知梵網戒
J36nB348_p0349c16║經,五道齊收,但除地獄,則以通而成其大。毗尼法藏,
J36nB348_p0349c17║止許人倫,猶遮諸難,正以局而成其尊。必使仰慕大
J36nB348_p0349c18║乘,不甘小節,自可畜髮捨衣,作火中優缽。如或情悲
J36nB348_p0349c19║末法,有志住持,豈得恣情蕩檢,為師子身蟲。智旭自
J36nB348_p0349c20║念障深,復悲生晚,痛隙駒莫贖,捨慈母以披緇,思樂
J36nB348_p0349c21║土可歸,羨蓮師而私淑。綱宗急辨,每懷紫柏之風,護
J36nB348_p0349c22║法忘身,願續匡山之派,睹時流以長歎,讀遺教以增
J36nB348_p0349c23║哀。爰於甲子季冬,禮無量光塔,倍復發增上心,乞古
J36nB348_p0349c24║德闍梨,證明學菩薩戒,次即備閱大小二律,輒宗四
J36nB348_p0349c25║分,并採餘家,錄為事義要略。漫率愚蒙鄙見,難似大
J36nB348_p0349c26║方,擬作巖谷資糧,無心兼利。戊辰春,遇雪航楫公,有
J36nB348_p0349c27║志嚴淨因念,向以入山心迫,所錄猶多疏漏。迺就龍
J36nB348_p0349c28║居,再檢藏文,本部他宗,凡切要者,悉皆錄出。深詳輕
J36nB348_p0349c29║重之宜,備顯開遮之準,兼參大律,委示別同。俾畏拘
J36nB348_p0349c30║執者,不招謗小之殃,喜儱侗者,難開藉大之口。考訂
J36nB348_p0350a01║成帙,更名為毗尼事義集要。復同壁如歸一二友,商
J36nB348_p0350a02║確參訂,備闡其致。嗚呼,斯集也,雖於妙高之體,不啻
J36nB348_p0350a03║微塵,其在駑劣之資,已稱竭力。所憾解慧疏庸,躬行
J36nB348_p0350a04║缺略,仰愧往哲,俯怍後賢。惟願同學善友,鑒我苦心,
J36nB348_p0350a05║愍我不逮,一意秉持,共扶法運,庶報佛恩於萬一爾。
J36nB348_p0350a06║   靈峰寺淨業緣起
J36nB348_p0350a07║嘗觀淨土之為勝異,正不在寂光實報方便,而在同
J36nB348_p0350a08║居。蓋三土斷惑乃生,惟同居直以信願相導。感應道
J36nB348_p0350a09║交,五濁之習稍輕,三界之苦斯脫,而又即此西方極
J36nB348_p0350a10║樂,豎徹方便實報寂光。故下愚皆可登其閾,上智終
J36nB348_p0350a11║莫踰其閫,三根普資,四悉咸備,正法住世,諸祖已共
J36nB348_p0350a12║弘揚,末運迷津,四依能無獨讚。乃世之駕言直指者,
J36nB348_p0350a13║以西方為鈍置。學語大乘者,以淨土為退休,不思不
J36nB348_p0350a14║假方便,自得心開。安有如斯曲徑,妙華盛[袖-由+戒],遍供億
J36nB348_p0350a15║方。安有如斯小乘,且既悟直指,是名見性成佛,何故
J36nB348_p0350a16║拒彌陀於自性之外。既乘大願,必須嚴淨佛國,何故
J36nB348_p0350a17║揀極樂於剎海之中。夫聲聞權教,不聞他方佛名。四
J36nB348_p0350a18║果神力,僅周三千界內。彼十萬遐方,尊特善逝,非勝
J36nB348_p0350a19║進大士,勇猛丈夫,孰能親近承事,甫育蓮臺,便階跋
J36nB348_p0350a20║致。較矢心參究,期剋三生,已悟心宗,猶曰生生不退,
J36nB348_p0350a21║佛階可期者,難易遲速,皎然可知。六方調御,同口讚
J36nB348_p0350a22║揚,遍吉文殊,誠心勸發,豈欺我哉。法流震旦,禪律性
J36nB348_p0350a23║相,皆法久弊生,勢窮須變,惟茲玄猷,始匡嶽,訖五雲,
J36nB348_p0350a24║或刻蓮漏於六時,或發妙宗於三觀,或導萬善以同
J36nB348_p0350a25║歸,或融一心於事理。法無不收,機無不攝,故得法流
J36nB348_p0350a26║益久,法道愈光,聲化所洽,遠及山谷。鄣南靈峰講寺,
J36nB348_p0350a27║石峨頎公,講雪航楫公結社茲山。復有抱一粹沙彌,
J36nB348_p0350a28║季清程居士,共稟彌陀弘願,同闡勢至法門。佛聲浩
J36nB348_p0350a29║浩,偕松風烏語並顯圓通,僧德雍雍,率牧豎耕夫同
J36nB348_p0350a30║入三昧,橫超三界,無煩九次第修,豎徹寂光,不俟三
J36nB348_p0350b01║僧祇證,誠劫濁津梁,昏衢寶炬也。
J36nB348_p0350b02║   八關戒齋勝會緣起
J36nB348_p0350b03║祖意不明,出世無正眼。教法不講,修行無正路。齋戒
J36nB348_p0350b04║不持,踐履無正功。末法通弊,其來久矣。予嘗謂有志
J36nB348_p0350b05║之士,非明祖意,不足與論教法,非精教法,不足與課
J36nB348_p0350b06║戒齋。此理悟事修之說也。若夫因戒生定,因定發慧,
J36nB348_p0350b07║如來一代教門,不由斯戶,終難入室。檇李善信,倣佛
J36nB348_p0350b08║制作六齋會,六日各修一行,初八放生,先充同體大
J36nB348_p0350b09║悲,十四禮懺,其淨自他三障,十五誦經,種圓頓之聞
J36nB348_p0350b10║熏,廿三究義,開自心之覺路,廿九坐禪,悟一心之本
J36nB348_p0350b11║源,三十念佛,淨唯心之四土,終而復始,永矢弗諼。未
J36nB348_p0350b12║種善根者,今當令種。已種善根者,今令增長。展轉誘
J36nB348_p0350b13║化,漸次深入,熟於斯,脫於斯,原始要終,未嘗離此八
J36nB348_p0350b14║戒齋法,庶幾末運為之一轉已。
J36nB348_p0350b15║   退戒緣起并囑語
J36nB348_p0350b16║智旭生於萬歷己亥,二十四歲壬戌,為天啟二年,痛
J36nB348_p0350b17║念生死事大,父未葬,母不養,決志出家。時紫柏尊者
J36nB348_p0350b18║已寂圜中,雲棲老人亦遷安養,憨山大師遠遊曹溪,
J36nB348_p0350b19║力不能往,其餘知識,非予所好。乃作務雲棲,坐禪雙
J36nB348_p0350b20║徑,訪友天台,念念趨向宗乘,教律咸在所緩。後因幾
J36nB348_p0350b21║番逼拶,每至工夫將得力時,必被障緣侵擾。因思佛
J36nB348_p0350b22║滅度後,以戒為師,然竟不知受戒事,何為如法,何為
J36nB348_p0350b23║不如法,但以雲棲有學戒科,遂從天台躡冰冒雪,來
J36nB348_p0350b24║趨五雲,苦到懇古德法師為阿闍梨,向蓮池和尚像
J36nB348_p0350b25║前,頂受四分戒本。此二十五歲,癸亥臘月初八也。甲
J36nB348_p0350b26║子臘月二十一,重到雲棲,受菩薩戒。乙丑春,就古吳
J36nB348_p0350b27║閱律藏四旬餘,錄出事義要略一本,此後仍一心參
J36nB348_p0350b28║究宗乘矣。戊辰春,雪航楫公,留住龍居,再閱律藏一
J36nB348_p0350b29║遍,始成集要四本。己巳春,送惺谷壽公至博山薙髮,
J36nB348_p0350b30║無異禪師,見而喜之,即欲付梓。予曰,未可也,是冬同
J36nB348_p0350c01║歸一籌師,結制龍居,更閱律一遍訂成。庚午正月初
J36nB348_p0350c02║一,然臂香刺舌血,致書惺谷。三月盡,惺谷同如是昉
J36nB348_p0350c03║公從金陵回,至龍居,請季賢師為和尚,新伊法主為
J36nB348_p0350c04║羯磨闍梨,覺源法主為教授闍梨,受比丘戒。予三閱
J36nB348_p0350c05║律,始知受戒如法不如法事。彼學戒法,固必無此理,
J36nB348_p0350c06║但見聞諸律堂,亦並無一處如法者。是夏為二三友
J36nB348_p0350c07║盡力講究,不意或尋枝逐葉,不知綱要,或東扯西拽,
J36nB348_p0350c08║絕不留心,或頗欲留心,身嬰重恙,聽不及半,其餘緣
J36nB348_p0350c09║眾,無足責者,予大失所望。解夏後,結壇持大悲咒,惺
J36nB348_p0350c10║谷以此書呈金臺法主,隨付梓人。次年予入壇持大
J36nB348_p0350c11║悲咒十萬加被之,然已發念退休。越二年癸酉,安居
J36nB348_p0350c12║作八鬮供佛像前,然香十炷。一夏持咒加被,自恣日
J36nB348_p0350c13║更然頂香六炷,拈得菩薩沙彌鬮,深自慶快,願永作
J36nB348_p0350c14║外護,奉事如法比丘。孰意末運決難挽回,正法決難
J36nB348_p0350c15║久住,予又病苦日增,死將不久。追思出家初志,分毫
J36nB348_p0350c16║未酬,數年苦心,亦付唐喪,撫躬自責,哀哉痛心。恐混
J36nB348_p0350c17║跡故鄉,虛生浪死,故決志行遁,畢此殘生。以手書集
J36nB348_p0350c18║要全帙,謹付徹因海比丘。仍涕泣而囑曰,嗚呼,佛法
J36nB348_p0350c19║下衰,斯時為盛,毗尼一脈,不絕如絲。教道禪宗,尤為
J36nB348_p0350c20║混亂,予數年苦心,未能砥狂瀾於萬一。僅成此書,并
J36nB348_p0350c21║問辯音義各二卷,一文一字,罔敢師心,一義一法。咸
J36nB348_p0350c22║符聖教,蓋不惟律部精髓,亦禪教綱維,由斯戶可升
J36nB348_p0350c23║堂入室,執斯鏡可照膽辨邪。惜公根性稍鈍,僅知開
J36nB348_p0350c24║遮持犯條目,未達三學一貫源委,且福相未純,智慧
J36nB348_p0350c25║力薄,缺於辯才,短於學問,豈能即弘傳斯道。但念公
J36nB348_p0350c26║之從予遊者五夏,有三事足取焉,幾番惡辣鉗錘,難
J36nB348_p0350c27║堪難忍,絕無退心,縱未頓改舊觀,番番略有進益。有
J36nB348_p0350c28║人如法受具,未肯細心行持,惟公聽集要後,輕重諸
J36nB348_p0350c29║戒,悉思躬行。予癸酉甲戌,匍匐苦患,公獨盡心竭力
J36nB348_p0350c30║相濟於顛沛中,毫無二心。充此三善之致,何必不可
J36nB348_p0351a01║荷擔正法。但須解行雙修,戒乘俱急,虛其心,實其志,
J36nB348_p0351a02║擴其眼界,牢其腳跟,盡在我修持,任外緣自集,萬勿
J36nB348_p0351a03║輕舉妄動,貽羞法門。儻煩惱未伏,慧眼未開,辯才未
J36nB348_p0351a04║具,學問未充,縱有福運,須力卻之,況作意邀求邪。苦
J36nB348_p0351a05║身形,堅願力,依念處而精進行道,以律藏為法身父
J36nB348_p0351a06║母,臨深履薄,守茲一脈。儻遇英哲,當殷重付囑之,無
J36nB348_p0351a07║其人,寧供塔廟尊像中,慎莫授非人也。天定能勝人,
J36nB348_p0351a08║人定亦能勝天,予運無數苦思,發無數弘願,用無數
J36nB348_p0351a09║心力,不能使五比丘如法同住,此天定也。然此思此
J36nB348_p0351a10║願此心此力,豈遂唐捐,公若善繼吾志,敬守之,以俟
J36nB348_p0351a11║後賢,庶幾亦可稱人定乎。始終不忘吾囑,千里同風,
J36nB348_p0351a12║否則塵劫永隔矣,勉哉。
J36nB348_p0351a13║   化持地藏菩薩名號緣起
J36nB348_p0351a14║吾人最切要者,莫若自心。世閒善明心要者,莫若佛
J36nB348_p0351a15║法。然佛法非僧不傳,僧寶非戒不立。戒也者,其佛法
J36nB348_p0351a16║綱維,明心要徑乎。慨自正教日替,習俗移人,髡首染
J36nB348_p0351a17║衣,不知比丘戒為何事。一二弘律學者,世諦流布,開
J36nB348_p0351a18║遮持犯,茫無所曉,況增上威儀,增上淨行,增上波羅
J36nB348_p0351a19║提木叉乎。又況依四念處行道,增心增慧,以成三聚
J36nB348_p0351a20║五支者乎。嗟嗟,三聚五支不明,謂大乘僧寶,吾不信
J36nB348_p0351a21║也。僧既有名無義,謂傳持佛法,明了自心,吾尤不信
J36nB348_p0351a22║也。堅淨信菩薩憫之以問釋尊,釋尊倍憫之委責地
J36nB348_p0351a23║藏大士,大士更深憫之,爰說占察善惡業報經。經曰,
J36nB348_p0351a24║惡業多厚者,不得即學定慧,當先修懺法。所以者何,
J36nB348_p0351a25║此人宿習惡心猛利,現在必多造惡,毀犯重禁,若不
J36nB348_p0351a26║懺淨,而修定慧,則多障礙,不能剋獲。或失心錯亂,或
J36nB348_p0351a27║外邪所惱,或納受邪法,增長惡見,故先修懺悔。若戒
J36nB348_p0351a28║根清淨,及宿世重罪得微薄者,則離諸障。又曰,雖學
J36nB348_p0351a29║信解,修唯心識觀真如實觀,而善根業薄,未能進趨,
J36nB348_p0351a30║諸惡煩惱,不得漸伏。其心疑怯怖畏,及種種障礙,應
J36nB348_p0351b01║一切時處,常勤誦念我之名字。若得一心,善根增長,
J36nB348_p0351b02║其意猛利。當觀我及諸佛法身,與己自身,體性平等,
J36nB348_p0351b03║無二無別,不生不滅,常樂我淨,功德圓滿,是可歸依。
J36nB348_p0351b04║又觀自身心相,無常苦無我不淨,如幻如化,是可厭
J36nB348_p0351b05║離。如是觀者,速得增長淨信之心,所有諸障,漸漸捐
J36nB348_p0351b06║減。此人名為學習。聞我名者,若雜亂垢心,誦我名字,
J36nB348_p0351b07║不名為聞,以不能生決定信解,但獲世閒善報,不得
J36nB348_p0351b08║廣大深妙利益。嗟嗟,由此觀之,戒不清淨,二觀決不
J36nB348_p0351b09║易修。二觀不修,一實何由證契。而欲戒根清淨,捨懺
J36nB348_p0351b10║悔持名,豈更有方便哉。且持名一法,自其淺近言之,
J36nB348_p0351b11║愚夫愚婦,孰不能矢口,自其深遠言之。不達法身平
J36nB348_p0351b12║等,雜亂垢心,不得名為聞矣。故知以二觀為指南,能
J36nB348_p0351b13║修二觀,方為聞菩薩名。以聞名為方便,真實持名,便
J36nB348_p0351b14║是圓攝二觀,故名聞障淨。障淨戒得,戒得定慧發生,
J36nB348_p0351b15║定慧而一實證入矣。明心見性,是真僧寶,真傳佛法。
J36nB348_p0351b16║吾輩生末葉,聞此真法,宜何如努力以自勉也。
J36nB348_p0351b17║   成唯識論觀心法要緣起
J36nB348_p0351b18║夫萬法唯識,驅烏亦能言之。逮深究其旨歸,耆宿尚
J36nB348_p0351b19║多貿貿。此無他,依文解義,有教無觀故也。然觀心之
J36nB348_p0351b20║法,實不在教外。試觀十卷論文,何處不明心外無法。
J36nB348_p0351b21║即心之法,是所觀境,了法唯心,非即能觀智乎。能觀
J36nB348_p0351b22║智起,則二執空而真性現,所以若境若教若理若行
J36nB348_p0351b23║若果,皆名唯識。而五位五觀,一以觀之,紛而不雜,賾
J36nB348_p0351b24║而不亂者也。慨自古疏失傳,人師異解,文義尚訛,理
J36nB348_p0351b25║觀奚賴。鈍者既望洋而退,利者復蔑裂而求,四分之
J36nB348_p0351b26║旨未諳,一心之宗徒設,三性之理未究,二諦之致安
J36nB348_p0351b27║歸。賴有開蒙問荅,楩概僅存,大鈔宗鏡,援引可據。而
J36nB348_p0351b28║溯流窮源,則瑜伽顯揚諸論,尤黃河之有宿海。於是
J36nB348_p0351b29║紹覺法師音義,一雨法師集解,宇泰居士證義,無不
J36nB348_p0351b30║殫精竭思,極深研幾。然教道已明,觀道未顯。嗣有新
J36nB348_p0351c01║伊法師,為之合響,力陳五觀,冠罩諸家。尚未刊行,僅
J36nB348_p0351c02║獲染指。適二三同志,擬從能變所變差別之塗,以開
J36nB348_p0351c03║性具性遍圓融之鑰,漫爾饒舌,兼命管城,不敢更衍
J36nB348_p0351c04║繁文,秖圖直明心觀,隨講隨錄,用質大方。
J36nB348_p0351c05║  序一
J36nB348_p0351c06║   尚友錄序
J36nB348_p0351c07║予十二三即思尚友,廿四出家,益願得同學善知識。
J36nB348_p0351c08║然但以直諒多聞為貴,正不念中孚之在虛,而夬履
J36nB348_p0351c09║之貞厲也。碌碌七年,我不知人,人亦不知我,麗澤之
J36nB348_p0351c10║懷,且為豐蔀所蔽,幾不自覺矣。舊歲夏初,惺谷壽公,
J36nB348_p0351c11║見予白牛十頌,遂傾締千古,而予罔知有惺公也。半
J36nB348_p0351c12║年餘每發諍論,我不能受益,公亦無由益我。仲冬再
J36nB348_p0351c13║遇歸一籌師,方能照我所短,而奪我所守,然後日有
J36nB348_p0351c14║開發。及新正又遇雪航楫公,我三人見其有可切磋
J36nB348_p0351c15║處,遂力屈其我慢,拔其諂曲,頓令知有正修行路,彼
J36nB348_p0351c16║益既大,我益倍深,歸惺二師,受益亦甚,從此始知友
J36nB348_p0351c17║朋真樂。嗟乎,友道豈易得哉。惟心虛則明,明則能知
J36nB348_p0351c18║人之長,知人而後直相與諒相信,多聞相熏。儻陳見
J36nB348_p0351c19║橫於胸中,人不能益我,我亦不能益人,僅可作悠悠
J36nB348_p0351c20║泛泛之交,安所得直諒多聞之實也。且如雪公與我
J36nB348_p0351c21║久盟交五雲,歸師與我向識荊台岳,惺公與我亦既
J36nB348_p0351c22║辯論於夏秋,而締盟雅契,皆俟今日始定,豈非昔者
J36nB348_p0351c23║不虛為咎邪。然非歸師,不能令惺公益我,非惺公亦
J36nB348_p0351c24║不能令歸師益我,而非我,亦不能令歸惺二師互相
J36nB348_p0351c25║得益,非我等三人,不能大益雪公,而非雪公,又不能
J36nB348_p0351c26║令我三人皆得大益。生我者父母,成我者朋友,詎不
J36nB348_p0351c27║信然。今以往樂多賢友,更何容生厭足心。是以錄唱
J36nB348_p0351c28║和願文諸槁,用作尚友前茅。凡欲為千古極則人者,
J36nB348_p0351c29║當不以辭之拙,而忽其心之苦也。
J36nB348_p0351c30║   廣孝序
J36nB348_p0352a01║舜孝稱大,武周孝稱達。大以德為聖人,達以繼志述
J36nB348_p0352a02║事,此世閒孝之極致也。引而伸之,觸類長之,可論出
J36nB348_p0352a03║世孝矣。出世孝,非聖中聖不能盡,惟大雄世尊,從初
J36nB348_p0352a04║發心,深達曠劫因緣,觀六道眾生,皆我無始以來父
J36nB348_p0352a05║母,而迷暗輪迴,頑嚚何止倍於瞽嫗。故僧祇妙行,直
J36nB348_p0352a06║欲盡眾生界令其底豫,無不允若,則夔夔齋慄,又何
J36nB348_p0352a07║止倍於大舜。是以正覺初成,木叉首唱,必以孝順為
J36nB348_p0352a08║宗,此出世第一大孝也。次地藏大士,目連尊者,發僧
J36nB348_p0352a09║郱願,地獄頓同解脫,設盂蘭供,亡母即得生天,繼先
J36nB348_p0352a10║人未有之志,述先人必應之事,此出世第一達孝也。
J36nB348_p0352a11║我等既已發菩提心,行菩薩道,緬思各各生身父母,
J36nB348_p0352a12║或生時不聞三寶,或雖聞不信,或雖信不解,或雖解
J36nB348_p0352a13║不修。迨生從緣謝,報逐業遷,升沈九有,歷嘗三苦。斯
J36nB348_p0352a14║時捨拔濟,更何所志,捨歸依,更何所事,繼之述之,責
J36nB348_p0352a15║在當人。旻昭陳居士,廣修孝思,以真釋心行,作真儒
J36nB348_p0352a16║事業,為二先大人,設妙供,行放救,取法名,求法語。此
J36nB348_p0352a17║之薦度,豈僅一生七生父母得解脫,將盡法界一一
J36nB348_p0352a18║塵中有一切世界海,一一世界一切眾生海,一一眾
J36nB348_p0352a19║生一切眷屬海,無不解脫者。何以故,以同體故。此同
J36nB348_p0352a20║體法性,悟之以為放生主,以報受生恩,以說無生話,
J36nB348_p0352a21║迷之不克自全,而乞恩於賢達善信。人之所以異於
J36nB348_p0352a22║禽獸者幾希,豈欺我哉。言念昔者,喪慈父而捨悲母,
J36nB348_p0352a23║跡固異,心實同。睹茲勝舉,愴然在懷。有廣孝一偈,不
J36nB348_p0352a24║免為居士拈出,空中幻色惟蝴蝶,靜裏閒聲有竹雞。
J36nB348_p0352a25║莫道故園消息斷,落花流水滿前谿。
J36nB348_p0352a26║   長干寶塔放光序
J36nB348_p0352a27║世固有極真之事,偽士疑之,則竟成偽矣。亦有極偽
J36nB348_p0352a28║之事,真士信之,則竟成真矣。真偽本無實法,唯是當
J36nB348_p0352a29║人自心現量。試觀四果證於沙彌之戲擲,空法悟於
J36nB348_p0352a30║乞士之默逃,學道之於真信尚矣。末世眾生,濁智熾
J36nB348_p0352b01║然,偷心常轉,既不自信,亦且疑他。談人過則神動色
J36nB348_p0352b02║飛,稱人善則反脣露齒,無惑乎念與悲隔,愈趨愈冥
J36nB348_p0352b03║也。大報恩塔,莊嚴為天下第一,天龍所翼,眾生善根
J36nB348_p0352b04║所依持。故落成而顯奇瑞,載諸國史,隨感而舒寶光,
J36nB348_p0352b05║傳諸耆老,本非怪誕,安所狐疑。獨於碧輝上人,求光
J36nB348_p0352b06║得光一事,則群然誹之。夫上人見光,有同見者,藉曰
J36nB348_p0352b07║大眾共感,不應獨擅。豈不知同體法性,如鏡光相攝,
J36nB348_p0352b08║互入互融,世尊處眾會,人人各對於佛,咸謂如來獨
J36nB348_p0352b09║與說法,上人謂塔獨與放光,亦何過焉。復有舉上人
J36nB348_p0352b10║生平以議者。予曰,得見塔光,即夙因深厚,設欲疑上
J36nB348_p0352b11║人,柰何并疑塔乎。予則以信塔,而并信上人。偈曰,佛
J36nB348_p0352b12║光本常住,如月在虛空。眾生心水淨,隨方影現中。信
J36nB348_p0352b13║為水清珠,能清濁智水。懺悔既深誠,感應無方軌。善
J36nB348_p0352b14║哉碧輝公,心通妙窣堵。燈像現如雲,蓮花下如雨。此
J36nB348_p0352b15║名真實光,此名常寂光。未明真幻義,安事漫籌量。我
J36nB348_p0352b16║知一切法,無假亦無真。但願信得及,攜手光中行。
J36nB348_p0352b17║   沙彌持犯考序
J36nB348_p0352b18║楚生員署冥府第七殿,閱冊,見妻盜鄰雞,急令相還,
J36nB348_p0352b19║罪款遂失。夫俗人造罪,是其分內,猶莫逃陰鑒如此,
J36nB348_p0352b20║況沙彌隨佛出家,同僧利養,十種淨戒,盡壽誓持。柰
J36nB348_p0352b21║何不時時自考,乃令冥府司權邪。然則斯格也,上士
J36nB348_p0352b22║雖不必記,正不妨記,中士必勤記之,下士實不能記,
J36nB348_p0352b23║乃藉口於不必記,夫烏知有記之者矣。
J36nB348_p0352b24║   大比丘持犯考序
J36nB348_p0352b25║浮囊五喻,正喻比丘五篇,是宜輕重等護。而世顧藐
J36nB348_p0352b26║為小乘,戒身既損,定慧何從,無惑乎行果俱喪,竟成
J36nB348_p0352b27║末運也。經云,持者不作像法法滅盡想,能令正法永
J36nB348_p0352b28║不斷滅。豪傑之士,無待而興,佛既不以遠近論親疏,
J36nB348_p0352b29║又豈以先後分時劫。願我同志,各念比丘體尊,毗尼
J36nB348_p0352b30║難值,幸獲堂堂僧相,應遵別別木叉。先悔過,後誦戒,
J36nB348_p0352c01║方合長淨之科,僧輪增盛,佛法得弘矣。但比丘戒相
J36nB348_p0352c02║獨繁,且罪名罪種,並不合與未受人知。故秖列篇次
J36nB348_p0352c03║數目,其持者自應熟四分戒本,及律藏全書,茲不詳。
J36nB348_p0352c04║   刻淨土懺序
J36nB348_p0352c05║無淨無穢,儱侗真如,即穢即淨。顢頇佛性,信釋迦之
J36nB348_p0352c06║誠語,悟法藏之願輪,始知若律若教若禪,無不從淨
J36nB348_p0352c07║土法門流出,無不還歸淨土法門。予初志宗乘,苦參
J36nB348_p0352c08║力究者數年,雖不敢起增上慢自謂到家,而下手工
J36nB348_p0352c09║夫得力,便謂淨土可以不生,逮一病濱死,平日得力
J36nB348_p0352c10║處,分毫俱用不著,方乃一意西歸。然猶不捨本參,擬
J36nB348_p0352c11║附有禪有淨之科。至見博山後,稔知末代禪病,索性
J36nB348_p0352c12║棄禪修淨,雖受因噎廢飯之誚,弗恤也。於今專事淨
J36nB348_p0352c13║業,復逾三載,熾然捨穢取淨,與不取捨元非異轍,較
J36nB348_p0352c14║西來祖意,豈不更直捷邪。每痛末世狂禪,鳥空鼠即,
J36nB348_p0352c15║不惟撥無淨土,亦乃謗讟宗風。季清居士,因佛日寺,
J36nB348_p0352c16║刻六宗,遂任淨土一門,即從懺儀始。此書十科行道,
J36nB348_p0352c17║五悔練心,徹事理之源,極性修之致,如然和香一丸,
J36nB348_p0352c18║飲海水一滴,何香不具,何水不沾。爰為之序。
J36nB348_p0352c19║   雲麓居士持金剛經序
J36nB348_p0352c20║五度如盲,般若如導,行如足,慧如目。目足並運,入清
J36nB348_p0352c21║涼池。此金剛般若經,所以為萬行司南,大乘正戶也。
J36nB348_p0352c22║世不達實相印,妄談無相宗,謬執即非一語,罔識是
J36nB348_p0352c23║名指歸。萬行既無,正解亦喪,讀誦講說,皆為誹謗。可
J36nB348_p0352c24║歎矣。譬自刖其足,致遠何由。遺棄眾盲,導師何用。於
J36nB348_p0352c25║法不說斷滅相,佛語昭然,胡弗思也。夫色即是空,非
J36nB348_p0352c26║撥色覓空,無有法得菩提。而授記作佛,四句百非,直
J36nB348_p0352c27║下頓絕,奚勞用龜毛帚,埽虛空花影邪。持戒修福,於
J36nB348_p0352c28║此章句,方能生信心。後五百歲,如是受持讀誦始得。
J36nB348_p0352c29║   刻寶王三昧念佛直指序
J36nB348_p0352c30║念佛三昧,為如來勝異方便,凡聖均收,利鈍悉被。以
J36nB348_p0353a01║一念直歸佛海,至圓至頓,第一了義故也。而迷義徇
J36nB348_p0353a02║名者,見五逆眾惡十念往生,反以為專攝凡劣,但化
J36nB348_p0353a03║鈍根,可謂昧佛妙旨,謗讟深經矣。予慨末世行人,多
J36nB348_p0353a04║疑多障,難悟難開,於深妙法門,非著事忘理,必執理
J36nB348_p0353a05║撥事。著事者猶堪下品生因,執理者竟淪惡取空見。
J36nB348_p0353a06║至此而直指之道,翻成斷滅深坑。非藉金錍,誰抉翳
J36nB348_p0353a07║膜。妙協導師,法紹宗乘,教興蓮社,應永明角虎之記,
J36nB348_p0353a08║暢寶王三昧之談,境觀並彰,纖疑悉破,闡唯心之致,
J36nB348_p0353a09║依正宛然,示自性之源,感應不忒。俾達者以理融事,
J36nB348_p0353a10║而理非事外,愚者因事入理,而事挾理功。誠除惑前
J36nB348_p0353a11║茅,生西左券也。二百餘年,流通機塞。蓮大師欲見未
J36nB348_p0353a12║能,而願力不磨。韓居士從萬融禪師處得之,予獲借
J36nB348_p0353a13║讀,如飫醍醐。悲劫濁方殷,喜津梁有在,急謀付梓,以
J36nB348_p0353a14║廣厥傳。普願見聞隨喜,種樂土圓因,讀誦思惟,證寶
J36nB348_p0353a15║王法印,轉相曉悟,共脫沈淪,庶不負希有良緣已。
J36nB348_p0353a16║   印禪人閱台藏序
J36nB348_p0353a17║教觀之道難言矣。尚慧辯者,汪洋若大海。其流弊也
J36nB348_p0353a18║逐流忘源,令鈍根增望洋之歎。崇修證者,致精如鐵
J36nB348_p0353a19║橛,其失意也守株待兔,令無聞招暗證之譏。惟智者
J36nB348_p0353a20║悟法華三昧,得旋陀羅尼,九旬談妙,極教網之幽深。
J36nB348_p0353a21║十乘修心,備觀門之攸致。燈燈相續,祖祖相傳。駕賢
J36nB348_p0353a22║首慈恩而獨盛,並黃梅少室而爭芳。心印昭於日月,
J36nB348_p0353a23║傳習遍於華夷。而部帙最大者有三,曰法華玄義,法
J36nB348_p0353a24║華文句,摩訶止觀。玄義文句,教正觀傍。止觀一書,教
J36nB348_p0353a25║傍觀正,永無說食數寶之愆,高超暗證無聞之禍。荊
J36nB348_p0353a26║谿大師闡揚之,翼玄義曰釋籤,翼文句曰妙樂,翼止
J36nB348_p0353a27║觀曰輔行。誠佛祖慧命,眾生眼目。古云,台教存,則佛
J36nB348_p0353a28║法存,台教亡,則佛法亡,非欺我也。末世行人,障深根
J36nB348_p0353a29║鈍,學淺志劣。鹵莽滅裂,僅塗口耳。惟消文貼句,將就
J36nB348_p0353a30║苟且,作名利資糧。語佛法淵源,聖賢道脈,咄嗟曰,人
J36nB348_p0353b01║生幾何,能作窮年皓首活計邪。不思隙駒幻影,名利
J36nB348_p0353b02║何裨。苟可契於真源,尚當矢之永劫。況法無繁簡,迷
J36nB348_p0353b03║悟在人。一句不了,勞匍匐於千山。曠劫緣臻,得總持
J36nB348_p0353b04║於瞬息。稍有血性者,決不忍自暴棄,失此甘露門也。
J36nB348_p0353b05║   寓菴序
J36nB348_p0353b06║聲聞四枯,菩薩四榮。正眼觀之,名為八倒。有句無句,
J36nB348_p0353b07║雙亦雙非,悉檀說之,名為四門。通此可論六合之內,
J36nB348_p0353b08║議六合之外矣。法華經云,三界無安,猶如火宅。又云,
J36nB348_p0353b09║大火所燒時,我此土安隱。靈鷲一峰,果在三界外,抑
J36nB348_p0353b10║在三界內邪。是故四依大士,具論四種淨土,必先明
J36nB348_p0353b11║橫豎之致。豎則土土相殊,橫則土土相即。惟其殊也,
J36nB348_p0353b12║故見思未盡,不離同居。塵沙未盡,不離方便。無明未
J36nB348_p0353b13║盡,不離實報。惟其即也,故九界眾生,應念能睹佛境。
J36nB348_p0353b14║圓滿妙覺,時時應現十方。應地獄以惡逆,有閒無閒
J36nB348_p0353b15║是其寓。應餓鬼以慳貪,曠野山澤是其寓。應畜生以
J36nB348_p0353b16║愚癡,水陸空界是其寓。應修羅以憍慢,須彌大海是
J36nB348_p0353b17║其寓。應人道以五戒,四洲諸處是其寓。應欲天以十
J36nB348_p0353b18║善,地居空居是其寓。應色無色以禪定,四禪四空是
J36nB348_p0353b19║其寓。應聲聞以諦智,應緣覺以還滅,方便有餘是其
J36nB348_p0353b20║寓。應菩薩以六度萬行,實報無障是其寓。彼能應者,
J36nB348_p0353b21║隨寓而安。迺所應者,則隨寓皆著。是故凡夫永劫沈
J36nB348_p0353b22║三界。二乘恒墮無為坑。地前大士,同滯有餘。入聖高
J36nB348_p0353b23║流,猶在果報。方其寓也,不知其寓也。嗟嗟,故鄉之夢,
J36nB348_p0353b24║尚未全醒。客次之居,寧為究竟。惟有秉隨智教,作稱
J36nB348_p0353b25║性觀,悟寂光於介爾,始可辨寓義之真實矣。夫謂之
J36nB348_p0353b26║寓,則一切法趣寓,身土一如,理事平等。斯亦究竟寓
J36nB348_p0353b27║也。一究竟一切究竟,實報方便同居無非真淨。降此
J36nB348_p0353b28║而分證,而相似觀行名字,淺深之致異,所達之理同。
J36nB348_p0353b29║苟昧此理,則誤認真實,固屬凡情。了知如幻,終名偏
J36nB348_p0353b30║解,豈有當於寓義耶。映渤開士,名其室曰寓菴,毗邪
J36nB348_p0353c01║丈室,彌勒寶樓。予拭目俟之矣。
J36nB348_p0353c02║   修淨土懺并放生社序
J36nB348_p0353c03║淨土法門,原為眾生迷本自性,不知常寂光理,生死
J36nB348_p0353c04║浩然,無有休息,故藉彌陀勝願為增上緣。因其淨土,
J36nB348_p0353c05║有寂光實報方便同居四種。而上三土,非斷惑不生,
J36nB348_p0353c06║還同豎出三界之義。故特指西方安養同居,使利根
J36nB348_p0353c07║即此頓淨四土,鈍根亦依此先脫苦輪。雖誠簡易,亦
J36nB348_p0353c08║非草草。彌陀經云,不可以少善根福德因緣得生彼
J36nB348_p0353c09║國。一日乃至七日,執持名號,一心不亂,即得往生。夫
J36nB348_p0353c10║一心不亂,縱未斷惑,可不伏惑邪。儻娑婆事業,在在
J36nB348_p0353c11║牽繫,遇五欲時,如膠如漆。遇逆緣時,結恨懷冤。而欲
J36nB348_p0353c12║命終彌陀接引,此決不可得之數也。又觀經云,逆惡
J36nB348_p0353c13║之人,臨終十念皆得往生。夫臨終十念,必深植善根。
J36nB348_p0353c14║今逆順境緣,便不復有正念,何況臨終。且臨終苦現,
J36nB348_p0353c15║止藉善友提撕。今青天白日,尚不能於明師友真實
J36nB348_p0353c16║格言,信受奉行,當臨終時,安休善友現前。設現前開
J36nB348_p0353c17║示,神識昏迷,而欲求其信解,此又決不可得之數也。
J36nB348_p0353c18║至五悔法,本為無知造罪,無可柰何,教以發露披忱,
J36nB348_p0353c19║修來改往,逆順十心,痛切懇到,非可視為悠悠泛泛
J36nB348_p0353c20║者。兼以四法助成此行,勸請滅謗法魔障,隨喜滅嫉
J36nB348_p0353c21║妒重障。迴向滅慳貪著三有障,發願滅退失喜忘誤
J36nB348_p0353c22║障。更有作法取相無生三種懺義。作法依律所說對
J36nB348_p0353c23║首懺悔。取相嚴淨道場專求感應。無生深觀實相斷
J36nB348_p0353c24║煩惱源。儻旋懺旋犯,作法之所不許。既不能依律作
J36nB348_p0353c25║法,必不招賢感聖。既不睹聖賢一色一相,又何能頓
J36nB348_p0353c26║證聖賢清淨法身。故三種法,前前不兼後,而能通後,
J36nB348_p0353c27║後後必具前,而不廢前也。由此觀之,淨土法門,藥也。
J36nB348_p0353c28║娑婆愛瞋,忌也。五悔法門,藥也。不斷相續,忌也。甫服
J36nB348_p0353c29║其藥,又觸其忌,可乎。慈雲大師合此二種巧妙方便,
J36nB348_p0353c30║述為往生懺儀。且云行人各有無始惡習,速求捨離,
J36nB348_p0354a01║勿使行法唐喪其功,藥忌昭然,亦可思矣。或謂聞白
J36nB348_p0354a02║毫名字,功德不可限量。聞一佛二菩薩名,滅無數劫
J36nB348_p0354a03║罪,豈現前惡法所能較敵。噫,誤矣。不觀占察經邪,經
J36nB348_p0354a04║稱地藏菩薩大悲願力,諸大菩薩皆不能及。其言曰,
J36nB348_p0354a05║能聞我名者,謂得決定信,利益行故。若雜亂垢心,稱
J36nB348_p0354a06║誦我名字,不名為聞,以不能生決定信解故。蓋雜亂
J36nB348_p0354a07║則無定,不與奢摩他相應。垢則無慧,不與毗婆舍那
J36nB348_p0354a08║相應。不與二觀相應,則不知地藏法身,諸佛法身與
J36nB348_p0354a09║自己身,無二無別。故不名為聞也。智者大師釋十六
J36nB348_p0354a10║觀經題,必約三德祕藏。釋法華經題,乃以九旬談妙。
J36nB348_p0354a11║故曰若聞首題名字,所得功德,不可限量。若不如所
J36nB348_p0354a12║解釋,安獲無量功德。今雜亂垢心,聞猶不聞。現行煩
J36nB348_p0354a13║惱,熾然不息。以此脫苦,杯水投車。逮臨終無驗,翻疑
J36nB348_p0354a14║佛法不靈。自誤誤他,墮謗法罪。如服藥食忌,反致喪
J36nB348_p0354a15║身,遂謂醫王殺人,顛倒至此極矣。獨放生一事,捐所
J36nB348_p0354a16║愛資財,以贖彼命,弊端略少。然或重視大形,於微細
J36nB348_p0354a17║蛆蟲邊,生下劣想。或多視微物,於現前屠宰者,起慳
J36nB348_p0354a18║吝心。或留意異類,偏於人中妄隔怨親,愛憎不息,既
J36nB348_p0354a19║昧平等慈心,無以為念佛禮懺之本。智者大師云,雖
J36nB348_p0354a20║入道場懺悔,惡心不轉,惡業不壞,無益苦行,唐喪劬
J36nB348_p0354a21║勞,碓臼上下,竟有何益。雖舉手低頭,皆成佛道,戲著
J36nB348_p0354a22║袈裟,猶為遠因。豈六時勤苦,全無功用。但緣因力弱,
J36nB348_p0354a23║不能敵現業流注耳。象巖開士,結往生懺社,買放生
J36nB348_p0354a24║命,悲智並運,將此菩提心,為往生正行。予申其說而
J36nB348_p0354a25║示之。
J36nB348_p0354a26║   聞修社序
J36nB348_p0354a27║麗澤之誼不講,性命之學必荒。儒重以文會友,以友
J36nB348_p0354a28║輔仁。佛稱善知識者,是得道大因緣,全梵行。世出世
J36nB348_p0354a29║法。未有不以友朋為急務者。時之衰也,社以詩酒登
J36nB348_p0354a30║臨,縱耳目之欲,長放逸之門,不惟儒者為然矣。嗟嗟,
J36nB348_p0354b01║剃髮染衣,群居終日,將欲何為。縱不至耽花嗜酒,而
J36nB348_p0354b02║尋章摘句,僅塗口耳,幾時識心達本源邪。或者因噎
J36nB348_p0354b03║廢飯,遂單尚蒲團活計,未明道眼,又乏切磋。設非釘
J36nB348_p0354b04║椿搖櫓,空喪天日,必至起見起慢,落塹墮坑,暗證邪
J36nB348_p0354b05║禪,病尤甚於說食數寶。自非真實有智慧,徹底為生
J36nB348_p0354b06║死者,孰能出此二種牢關,別作一番究竟也。一乘開
J36nB348_p0354b07║士,法海求寂,目擊流弊,心切遠憂。締一法社,每季三
J36nB348_p0354b08║日,導以懺摩,質以經論,目足並運,速入清涼。向予問
J36nB348_p0354b09║名徵序,予合掌隨喜,目曰聞修。聞生實慧,如膏助火。
J36nB348_p0354b10║聞法不修行,如聾奏音樂。今自修於九旬,互聞於三
J36nB348_p0354b11║日。三日猶不廢修,九旬自不缺聞。從聞起修,思不待
J36nB348_p0354b12║言矣。三慧自淑,三慧相勉。以三慧堅其志,虛其心,實
J36nB348_p0354b13║其腳跟,防其流弊。正法再朗,此一舉也。
J36nB348_p0354b14║   淨信堂初集自序
J36nB348_p0354b15║丙寅夏,先慈捐世,即焚棄筆硯,後因閱藏暫開。荏苒
J36nB348_p0354b16║復經八載,日積月累,狼藉遂多。門人好事輒隨錄之,
J36nB348_p0354b17║不足存,亦不足毀也。夫羺羊茹退,物之至賤,隔日瘧
J36nB348_p0354b18║者,塞鼻便痊。今天下寒熱於愛見者多矣。予言無似,
J36nB348_p0354b19║安知不可與羊矢同奏功乎。迺刪蘩蕪,始未出家一
J36nB348_p0354b20║二殘稿,止丙子入山前,名淨信堂初集。儻以耆婆眼
J36nB348_p0354b21║視,亦當置藍空回,曾何非藥之可採哉。
J36nB348_p0354b22║   刻三千有門頌解後序
J36nB348_p0354b23║北齊大師,得龍樹中論之道,一傳南嶽,再傳智者,而
J36nB348_p0354b24║教觀始著,權實理明,解行俱妙,真傳佛心印,冠罩群
J36nB348_p0354b25║宗者矣。唐荊溪,宋四明,咸稱中興教主,故使火宅蓮
J36nB348_p0354b26║華,同服甘露,梁肅陳瓘,皆其人也。元明以來,此道不
J36nB348_p0354b27║振,或有教無觀,如貧數寶,或有觀無教,以凡濫聖。神
J36nB348_p0354b28║廟初年,妙峰老人起而唱之,一齊眾楚,傳不勝咻。開
J36nB348_p0354b29║之馮居士,乃力請解有門頌以為士君子風,師辭達
J36nB348_p0354b30║理瑩,緇素翕然向化,於今又六十年,古板不復睹矣。
J36nB348_p0354c01║予念重闢草萊,實賴妙師開之二大士,故復較梓,以
J36nB348_p0354c02║報法恩,并附瑩中上明智書,互相發明。讀者苟知介
J36nB348_p0354c03║爾有心,即是不思議有,即是妙假,即是圓教初門,即
J36nB348_p0354c04║是法界,具足三千諸法無欠無餘,豈非直指人心,見
J36nB348_p0354c05║性成佛,豈非不思議境,圓具九法,成一大乘,不生退
J36nB348_p0354c06║屈,不生上慢者邪。噫,苟不讀此,安知三大五小之妙。
J36nB348_p0354c07║苟不精熟三大五小,亦安知此頌此解之妙也哉。
J36nB348_p0354c08║   四書蕅益解自序
J36nB348_p0354c09║蕅益子,年十二談理學,而不知理,年二十習玄門,而
J36nB348_p0354c10║不知玄,年二十三參禪,而不知禪,年二十七習律,而
J36nB348_p0354c11║不知律,年三十六演教,而不知教。逮大病幾絕,歸臥
J36nB348_p0354c12║九華,腐滓以為饌,糠秕以為糧,忘形骸,斷世故,萬慮
J36nB348_p0354c13║盡灰,一心無寄,然後知儒也,玄也,禪也,律也,教也,無
J36nB348_p0354c14║非楊葉與空拳也,隨嬰孩所欲而誘之。誘得其宜,則
J36nB348_p0354c15║啞啞而笑,不得其宜,則呱呱而泣。泣笑自在嬰孩,於
J36nB348_p0354c16║父母奚加損焉。顧兒笑則父母喜,兒泣則父母憂,天
J36nB348_p0354c17║性相關,有欲罷不能者。伐柯伐柯,其則不遠。今之誘
J36nB348_p0354c18║於人者,即後之誘人者也。儻猶未免隨空拳黃葉而
J36nB348_p0354c19║泣笑,其可以誘他乎。維時徹因比丘,相從於患難顛
J36nB348_p0354c20║沛,律學頗諳,禪觀未了,屢策發之,終隔一膜。爰至誠
J36nB348_p0354c21║請命於佛,鬮得須藉四書助顯第一義諦,遂力疾為
J36nB348_p0354c22║拈大旨,筆而置諸笥中,屈指十餘年,徹因且長往矣。
J36nB348_p0354c23║嗟嗟,事邁人遷,身世何實,見聞如故,今古何殊。變者
J36nB348_p0354c24║未始變,不變者亦未始不變,尚何一分無常,一分常
J36nB348_p0354c25║之邊執也哉。今夏述成唯識心要,偶以餘力閱舊稿,
J36nB348_p0354c26║改竄未妥,增補未備,首論語,次中庸,次大學,後孟子。
J36nB348_p0354c27║論語,孔氏書,故居首。中庸大學,皆子思所作,居次。子
J36nB348_p0354c28║思先作中庸,戴禮列為第三十一,後作大學,戴禮列
J36nB348_p0354c29║為第四十二。大學章首在明明德,承前章末予懷明
J36nB348_p0354c30║德而言,本非一經十傳,舊本亦無錯簡,王陽明居士
J36nB348_p0355a01║已辨之矣。孟子學於子思,故居後。解論語曰點睛,開
J36nB348_p0355a02║出世光明也,解庸學曰直指,談不二心源也,解孟子
J36nB348_p0355a03║曰擇乳,飲其醇存其水也。佛祖聖賢皆無實法綴人,
J36nB348_p0355a04║但為人解粘去縛,今亦不過用楔出楔,助發聖賢心
J36nB348_p0355a05║印而已。
J36nB348_p0355a06║
J36nB348_p0355a07║
J36nB348_p0355a08║
J36nB348_p0355a09║
J36nB348_p0355a10║靈峰蕅益大師宗論卷第六之一
J36nB348_p0355b01║靈峰蕅益大師宗論卷第六之二
J36nB348_p0355b02║  序二
J36nB348_p0355b03║   梵網合註自序
J36nB348_p0355b04║大哉,梵網經心地品之為教也,指點真性淵源,確示
J36nB348_p0355b05║妙修終始,戒與乘並急,頓與漸同收,約本跡橫豎俱
J36nB348_p0355b06║開,兼華嚴法華之奧旨,約觀行事理俱備,攬五時八
J36nB348_p0355b07║教之大綱,文雖僅傳一品,義實統貫全經。緬惟智者
J36nB348_p0355b08║大師之時,人根尚利,既廣宣教觀法門,乃僅疏下卷
J36nB348_p0355b09║戒法。大師精諳律宗,文約義廣,點示當年之明律者
J36nB348_p0355b10║則易,開悟今時之昧律者則難。千有餘年,久成祕典。
J36nB348_p0355b11║雲棲為之發隱,於疏仍多闕疑。又下卷雖獲流通,上
J36nB348_p0355b12║卷猶未開闡。嗚呼,四依大士,於法豈有吝心,眾生緣
J36nB348_p0355b13║薄,罕遘希有法門耳。智旭幼崇理學,千古為任,但恨
J36nB348_p0355b14║障深慧劣,執東魯而謗西乾。後聞自知錄序,并良知
J36nB348_p0355b15║寂感之談,始發信心。嗣聞地藏本願,聽大佛頂,猛圖
J36nB348_p0355b16║出世,矢志參禪,逃家行腳。雖數發悟解,剋證無期,賴
J36nB348_p0355b17║有慚愧正因,不敢錯下承當,生增上慢,以蹈邇來大
J36nB348_p0355b18║妄語之覆轍,爰念宿因力薄,應兼戒兼教以自熏修。
J36nB348_p0355b19║於是探法華玄義,摩訶止觀等書,私淑台家教觀。而
J36nB348_p0355b20║毗尼一藏,細閱三番,梵網一經,奉為日課。遂於發隱
J36nB348_p0355b21║闕疑,渙然冰釋。即上卷文古義幽,昔稱不能句讀者,
J36nB348_p0355b22║妙旨泠然現前。因擬合註,補前人之缺。此志雖發,緣
J36nB348_p0355b23║障多端,六七年來,悠悠未遂。客歲大病,方遁入山,適
J36nB348_p0355b24║如是昉公,從閩來尋,為其先師請講此經,同志歡喜。
J36nB348_p0355b25║由是力疾敷演,不覺心華開發,義泉沸湧,急秉筆而
J36nB348_p0355b26║隨記之,共玄義一卷,合註七卷。註成,序本末以告來
J36nB348_p0355b27║哲。蓋夙有微因,今復久誦,半生淹洽,不無千慮一得,
J36nB348_p0355b28║故於理觀事相,不惜一一指陳,誠可勷開解篤行者
J36nB348_p0355b29║之半臂也。後之覽者,勿以繁瑣而厭忽之,俟解行雙
J36nB348_p0355b30║圓,歸諸筏喻可耳。
J36nB348_p0355c01║   讚禮地藏菩薩懺願儀後自序
J36nB348_p0355c02║大法久湮,人多謬解,執大謗小,舉世皆然。然地獄眾
J36nB348_p0355c03║苦,已隨其後,瘖啞餘報,復更難窮。故地藏慈尊,大集
J36nB348_p0355c04║會中,現聲聞相,世尊廣歎勝德。且較云,假於彌勒妙
J36nB348_p0355c05║吉祥觀自在普賢殑伽沙等大菩薩所,百劫至心歸
J36nB348_p0355c06║依,稱念禮供,求諸所願,不如一食頃,歸依稱念禮供
J36nB348_p0355c07║地藏菩薩,以久修堅固大願大悲,勇猛精進過諸菩
J36nB348_p0355c08║薩故也。蓋末世駕言大乘甚易,躬行僧行實難。寧知
J36nB348_p0355c09║廢小談大,并大亦非,悟大用小,即小本勝。故法華誡
J36nB348_p0355c10║弘經者,必依四安樂行,涅槃極談常住佛性,尤扶戒
J36nB348_p0355c11║律,大士功德獨盛,得非亦在此乎。智旭深憾夙生惡
J36nB348_p0355c12║習,少年力詆三寶,造無閒罪,賴善根未殞,得聞本願
J36nB348_p0355c13║尊經,知出世大孝,乃轉邪見而生正信。仍以謗法餘
J36nB348_p0355c14║業,辛勤修證,不登法忍。每展讀大士三經,輒不禁涕
J36nB348_p0355c15║泗橫流,悲昔日之無知,感大士之拯拔也。因念濁智
J36nB348_p0355c16║流轉之日,同此過者不少,敬宗十輪并本願占察二
J36nB348_p0355c17║典,述此儀法,庶幾共滌先愆,剋求後果,不終為無依
J36nB348_p0355c18║行乎。未登無生正位,皆可修之,無論初心久學也。
J36nB348_p0355c19║   安居止觀山房序
J36nB348_p0355c20║予商大佛頂經,至五卷云,佛法從因緣生,非取世閒
J36nB348_p0355c21║和合粗相,頓悟法華佛法從緣之旨。二經妙指,何巧
J36nB348_p0355c22║出一轍也。智者證法華三昧,攬本跡十妙,圓歸介爾
J36nB348_p0355c23║一心,示摩訶止觀法門,與今經妙奢摩他三摩禪那,
J36nB348_p0355c24║若合符節。後箋斯典者,無慮數十百家,捨摩訶止觀,
J36nB348_p0355c25║別立宗塗,轉趨轉遠。良以摩訶止觀,的是如來大事
J36nB348_p0355c26║因緣,非世閒和合粗相。請言之。性覺妙明,本覺明妙,
J36nB348_p0355c27║寂而常照,照而常寂,非止觀不二之真源乎。迷此真
J36nB348_p0355c28║源,寂體成昏,照體成散,是不變之性隨染緣而成九
J36nB348_p0355c29║界。悟此昏散,散既本寂,昏亦本照,是不變之性隨淨
J36nB348_p0355c30║緣而成佛界。雖成佛界,真源不增,雖成九界,真源無
J36nB348_p0356a01║減,是隨緣之理,歷染淨而終不變。夫隨緣即不變大
J36nB348_p0356a02║事之因也,不變即隨緣大事之緣也。故曰如來發明
J36nB348_p0356a03║世出世法,知其本因,隨所緣出。知其義者,方知心佛
J36nB348_p0356a04║眾生,三無差別,亦知六而常即,修非性外。即而常六,
J36nB348_p0356a05║性不廢修。修非性外,不墮因緣。性不廢修,不墮自然。
J36nB348_p0356a06║世有徒聞止觀之名者,妄謂但屬修成,豈識性修不
J36nB348_p0356a07║二真趣邪。予出家行腳,取益無方。於此經不曾掛一
J36nB348_p0356a08║字腳,不曾離卻一字。後讀台教,每引占察經。占察示
J36nB348_p0356a09║一實境,則一大事因。示二種觀,則一大事緣。愈信如
J36nB348_p0356a10║來密因,菩薩萬行,一門超出,無二無三,誠不我欺。每
J36nB348_p0356a11║拈此義,點示未聞,隨其根性,各獲法喜。噫,儻吾與諸
J36nB348_p0356a12║友不同具此因,則法性了不相關,不久種此緣,則說
J36nB348_p0356a13║聽豈能投契。智者遙禮此經,十八年不獲見。後百餘
J36nB348_p0356a14║年,般剌密諦剖膊傳來,二大士苦心,豈為行墨者添
J36nB348_p0356a15║葛藤哉。必教觀齊彰,因指見月,由斯典而通止觀,由
J36nB348_p0356a16║止觀而徹信吾言不誣。則今九旬結夏,真塵劫緣因
J36nB348_p0356a17║矣。更拈一頌,以裨妙觀。頌曰,未歇狂心頭亦在,己瞻
J36nB348_p0356a18║華屋戶寧窮。密因徹悟無生滅,萬行方知究竟同。
J36nB348_p0356a19║   絕餘編自序
J36nB348_p0356a20║生平行履,百無一長,獨大菩提心,忘身為法,捨己從
J36nB348_p0356a21║人,則堪質三世慈尊者也。自庚午至甲戌,五年中,幾
J36nB348_p0356a22║經困衡無退。迨乙亥仲秋,志終不伸。丙子春乃遁。塗
J36nB348_p0356a23║中大病,逗遛九華,哀禱地藏本師,仍得閱藏著述之
J36nB348_p0356a24║決。嗟乎,文字性空,性空即是實相。實相離一切相,即
J36nB348_p0356a25║一切法,豈離文字而解脫哉。昔棄筆硯絕而不絕,今
J36nB348_p0356a26║也不絕而絕矣。姑名絕餘。
J36nB348_p0356a27║   勸持大佛頂經序
J36nB348_p0356a28║三因性德,絕待遍常。悟性成修,名為圓通。現在惑業
J36nB348_p0356a29║苦三,便是教行理經正體,而迷強者日用不知。故依
J36nB348_p0356a30║實相而垂文字,依文字而資觀照。觀照文字,皆實相
J36nB348_p0356b01║也。實相觀照,皆文字也。文字實相,皆觀照也。當體實
J36nB348_p0356b02║相,當體文字,當體觀照。實相常,文字觀照亦常。實相
J36nB348_p0356b03║遍,文字觀照亦遍。實相覺,文字觀照亦覺。實相尊,文
J36nB348_p0356b04║字觀照亦尊。實相不可見,文字觀照亦不可見。實相
J36nB348_p0356b05║不可無,文字觀照亦不可無。嗚呼,已悟實相者,容可
J36nB348_p0356b06║不藉文字。未達實相者,寧容不勤觀照哉。已深觀照
J36nB348_p0356b07║者,知無實相外之文字。未精觀照者,安知文字中之
J36nB348_p0356b08║實相哉。然雖不知文字之實相,而實相未嘗不即文
J36nB348_p0356b09║字也。大佛頂經,智者大師拜之以畢身,般剌尊者傳
J36nB348_p0356b10║之以剖膊。非以實相觀照,均藉文字為緣邪。或曰,聖
J36nB348_p0356b11║人與其不可傳者往矣,所傳者糟粕耳,則未達實相
J36nB348_p0356b12║觀照文字互即互遍之旨者也。昔算師以訣授子,子
J36nB348_p0356b13║誦不能用。有人從學句讀,算與父勒,謂訣有巧乎,何
J36nB348_p0356b14║子誦弗知。謂訣無巧乎,何人學能算。且無子之誦之,
J36nB348_p0356b15║人又烏從學之。吾固不願人厥子若也,然若厥子猶
J36nB348_p0356b16║勝於不誦者也,況法力不可思議,佛力不可思議,性
J36nB348_p0356b17║覺之力不可思議。不思議熏,不思議變,其為成佛真
J36nB348_p0356b18║因,豈算訣所能喻哉。
J36nB348_p0356b19║   勸持梵網心地品
J36nB348_p0356b20║夫有心者皆得作佛,則皆為佛戒所攝。既為佛戒所
J36nB348_p0356b21║攝,胡容不誦此戒法。此戒法名為心地品者,心外無
J36nB348_p0356b22║法,法外更無心也。故又云,不受戒者,如木石無心,名
J36nB348_p0356b23║為外道。噫,可思矣。今人高談心性,妄謂戒不必受。逮
J36nB348_p0356b24║肯受者,又茫不知心性為何物。一義甫晦,兩病旋生。
J36nB348_p0356b25║狂談之心,固非真心。愚稟之戒,亦豈真戒。但事能挾
J36nB348_p0356b26║理,戒善猶可遠作緣因。理不孤立,空談適為邪見張
J36nB348_p0356b27║本。所以涅槃後唱,扶律為宗。梵網初成,木叉先結。心
J36nB348_p0356b28║地一品,尤末劫津梁,昏衢寶炬哉。予憫了因果沙彌
J36nB348_p0356b29║福慧俱缺,勵以日課斯品,稍沾法喜,思勸同仁。經云,
J36nB348_p0356b30║菩薩常應化一切發菩提心。若不發教化眾生心者,
J36nB348_p0356c01║犯輕垢罪。果也勉之,堅其神,強其志,恆其操,篤其行。
J36nB348_p0356c02║盡大地有情,咸歸心地法門,莫以三千為畢竟也。
J36nB348_p0356c03║   化持大佛頂神咒序
J36nB348_p0356c04║摩訶悉怛多般怛囉無上神咒,既入支那,習為日課
J36nB348_p0356c05║此方大乘緣種,可謂強矣。但積訛相傳,有稱悉怛多
J36nB348_p0356c06║般怛囉六字為咒心者。有謂此是咒名,別取哆姪他
J36nB348_p0356c07║以下數句,為咒心者。杜撰無據,抗佛慈旨,均可痛也。
J36nB348_p0356c08║經極談咒心功德,而謂昏未能誦者,當書供禪堂,或
J36nB348_p0356c09║帶身上,初不聞以數句為咒心也。儻僅數句,何至心
J36nB348_p0356c10║昏不憶,以書寫供佩為佛事邪。蓋十卷明文,顯示如
J36nB348_p0356c11║來藏心,五會神咒密詮如來藏心。顯密雖殊,心性理
J36nB348_p0356c12║一。全心成咒,全咒傳心,故名心咒,亦名咒心耳。解天
J36nB348_p0356c13║禪人,廣勸真信力行之士。或全持,或全寫,以自供佩
J36nB348_p0356c14║及轉施人,期借神力顯發自心一振末世之訛,同登
J36nB348_p0356c15║灌頂之記。阿難為眾重請,如來放光重說,護法述願
J36nB348_p0356c16║請加,金剛藏王曠劫隨逐,收功皆在此矣。
J36nB348_p0356c17║   周易禪解自序
J36nB348_p0356c18║蕅益子結冬月臺,禪誦之餘,持韋編而箋之。或問曰,
J36nB348_p0356c19║子所解是易邪。余曰,然。復有視而問曰,子解非易邪。
J36nB348_p0356c20║余曰,然。又有視而問曰,子解亦易亦非易邪。余曰,然。
J36nB348_p0356c21║更有視而問曰,子解非易非非易邪。余曰,然。侍者笑
J36nB348_p0356c22║曰,若是乎,墮在四句中也。余曰,汝不聞四句皆不可
J36nB348_p0356c23║說,有因緣故,皆可說乎。因緣者,四悉檀也。人謂我釋
J36nB348_p0356c24║子也,通儒能解易,則歡喜焉。故謂易者吾然之,世界
J36nB348_p0356c25║悉檀也。或謂釋子何解易以同俗儒,知所解之非易
J36nB348_p0356c26║則善心生焉,故謂非易者吾然之,為人悉檀也。或謂
J36nB348_p0356c27║儒釋殆無分也,若知易與非易,必有差別,雖異而同,
J36nB348_p0356c28║雖同而異,則儱侗之病不得作焉,故謂亦易亦非易
J36nB348_p0356c29║者吾然之,對治悉檀也。或謂儒釋必有實法也,若知
J36nB348_p0356c30║非易,則儒非定儒,知非非易,則釋非定釋,但有名字
J36nB348_p0357a01║而無實性,頓見不思議理焉,故謂非易非非易者,吾
J36nB348_p0357a02║然之,第一義悉檀也。侍者曰,不然,若所解是易,人謂
J36nB348_p0357a03║易可助出世法,成增益謗。若非易,人謂師自說禪,何
J36nB348_p0357a04║嘗知易,成減損謗。若亦易亦非易,人謂儒原非禪,禪
J36nB348_p0357a05║亦非儒,成相違謗。若非易非非易,人謂儒不成儒,禪
J36nB348_p0357a06║不成禪,成戲論謗,烏見其為四悉檀也。余曰是固然。
J36nB348_p0357a07║汝不聞人參善補,而氣補者服之立斃乎,大黃最損,
J36nB348_p0357a08║而中滿者服之立瘥乎。天之育萬物也,物固有遇春
J36nB348_p0357a09║而爛者,夏之長養庶品也,草亦有夏枯者,秋之肅殺
J36nB348_p0357a10║也,而菊有花,冬之閉藏也,而松柏青,梅英馥,如必擇
J36nB348_p0357a11║有利無害者而後為之,天地不能無憾矣。且佛以慈
J36nB348_p0357a12║眼視大千,群機已熟,然後示生,猶有魔波旬亂之,九
J36nB348_p0357a13║十五種妒之,提婆達多思中害之,豈惟堯舜稱猶病
J36nB348_p0357a14║哉。吾所由解易者無他,以禪入儒,誘儒知禪耳。縱不
J36nB348_p0357a15║得四益,起四謗,如從地倒,還從地起。置毒乳中,轉至
J36nB348_p0357a16║醍醐,厥毒仍在,遍行為外道師,薩遮為尼犍主,意在
J36nB348_p0357a17║斯也。侍者再拜謝曰,此非弟子所及也,請筆而存之。
J36nB348_p0357a18║   大佛頂經玄文後自序
J36nB348_p0357a19║至矣哉,大佛頂經之為教也。依妙性而開妙悟,起妙
J36nB348_p0357a20║行而歷妙位,成妙果而歸妙性,永超七趣沈淪,不墮
J36nB348_p0357a21║修心歧徑。戒乘俱急,頓漸兩融。顯密互資,事理不二。
J36nB348_p0357a22║誠教海司南,宗乘正眼也。旭年二十三,歲在辛酉,創
J36nB348_p0357a23║獲聞熏,決志離俗。次年剃染,坐禪雙徑。每遇靜中諸
J36nB348_p0357a24║境,罔不藉此金錍。乙丑丙寅兩夏,為二三友人逼演
J36nB348_p0357a25║二遍,實多會心,願事闡發。以志在宗乘,未暇筆述。己
J36nB348_p0357a26║巳春,與博山無異師伯盤桓百日,深痛末世禪病,方
J36nB348_p0357a27║一意研窮教眼,用補其偏。雖遍閱大藏,而會歸處不
J36nB348_p0357a28║出梵網佛頂二經。越七年丙子,抱病竄居九華。次年
J36nB348_p0357a29║有同志數人,樂聞此經要旨,一番商究,會心更多。戊
J36nB348_p0357a30║寅結夏新安,重拈妙義,加倍精明。今夏弘法溫陵,誦
J36nB348_p0357b01║帚昉師,及一切知己,堅請疏解,發前人未發。予謂此
J36nB348_p0357b02║經舊解多矣,多指益復眩眼耳。昉曰,不然。藥無貴賤,
J36nB348_p0357b03║起病者良。法無精粗,救時為要。痛茲末世,宗教分河,
J36nB348_p0357b04║盡謂別傳實在教外,孰知教內自有真傳。縱令截去
J36nB348_p0357b05║指頭,依舊不曾見月。每聆吾師豎義,痛快直截,實與
J36nB348_p0357b06║本分宗旨相應,並不蹈襲前人窠臼。始信不離文字
J36nB348_p0357b07║而說解脫,非欺我也。何忍祕此妙悟,不以全體示人,
J36nB348_p0357b08║吾師於法有慳心乎。於時復有修白慕公,若水輪公
J36nB348_p0357b09║極力勸成。予感其意,兼理夙願,述為玄義二卷,文句
J36nB348_p0357b10║十卷,固不敢矯古人而立異,亦不敢殉古人而強同。
J36nB348_p0357b11║知我罪我,聽諸高明而已。
J36nB348_p0357b12║   悅初開士千人放生社序
J36nB348_p0357b13║予幼崇理學,知天地之大德曰生,惻隱為仁之端,翻
J36nB348_p0357b14║疑釋氏侈談無生,不近人情。稍長見儒者雖言民胞
J36nB348_p0357b15║物與,及其恣口肥甘,則競託遠庖廚為仁術,曾不能
J36nB348_p0357b16║思刀砧號叫之苦也。雖不忍一念,必不可滅。然為貪
J36nB348_p0357b17║忍異說所蔽,終不能伸。而放生嘉會,每創自釋子。且
J36nB348_p0357b18║推歷劫親緣,視以同體四大,究極以皆有佛性。其為
J36nB348_p0357b19║好生懿德,必使大地含靈,盡證無生而後已。噫嘻,由
J36nB348_p0357b20║此言之,非達無生,曷能好生。非真好生,曷證無生也
J36nB348_p0357b21║哉。從此不顧名教,飄然薙髮。蓋誠有見於出世大慈
J36nB348_p0357b22║大悲,方是大忠大孝,大仁大智,故不肯以夜郎自封
J36nB348_p0357b23║也。悅初開士,誓勸千人放生,同修慈心三昧。予謂此
J36nB348_p0357b24║三昧,當使剎塵共證,何止千人。千人云者,且就凡夫
J36nB348_p0357b25║現前分量所及而已。千數既畢,頂禮千佛,俾六道悲
J36nB348_p0357b26║仰,與諸佛慈力,果徹因該。供養千僧,俾悟事理和融,
J36nB348_p0357b27║生佛不二,好生無生。若事若理,皆已豎窮橫遍矣。
J36nB348_p0357b28║   贈衍如兄序
J36nB348_p0357b29║嘗慨末世士,機械日深,去道日遠,名相之心日以重。
J36nB348_p0357b30║取益之方日以微,求忘機械,略名相,熙怡自得,不為
J36nB348_p0357c01║習俗所染者,衍如琳公,其庶幾乎。公鄣南名族顏氏
J36nB348_p0357c02║子,剃染於虎硿,遂舉千古垂廢之道場,而鼎新之。住
J36nB348_p0357c03║持十五載,百務俱備,乃發足操方。初至武林,參似空
J36nB348_p0357c04║金臺諸法主。次至吳中,晤漢月頂目等諸禪德,稟沙
J36nB348_p0357c05║彌戒。次達留都,詣古林菴圓戒。理歸裝,邂逅雪關誾
J36nB348_p0357c06║公,登黃蘗山謁隱元琦公,最後乃師事聞谷老宿,定
J36nB348_p0357c07║法名,習禪坐,重證戒品。而掛錫開元之甘露戒壇,適
J36nB348_p0357c08║余至,公大慶,為余率眾解制。余到岱山,公先往,俟講
J36nB348_p0357c09║事完,力拂虎硿仙亭諸子之請,仍與予岱山結夏。每
J36nB348_p0357c10║觀世人,稍營一窟,便欲作久安計。今虎硿仙亭,皆表
J36nB348_p0357c11║表名剎,公飄然不以繫心,豈無所見而然哉。然遊戲
J36nB348_p0357c12║解脫,蕭然物外,僅可自利,未可利人。且公廣參知識,
J36nB348_p0357c13║以聞谷老宿為宗,又憾晤余之晚,余無似,姑置。公試
J36nB348_p0357c14║思,今時學人,罔不未得言得,未證言證,而聞老偏把
J36nB348_p0357c15║定要津,坐斷狂禪舌頭。故智者有言曰,真寂之於雲
J36nB348_p0357c16║棲,譬有若之於孔子也。公何不紹其芳規,兼律兼教,
J36nB348_p0357c17║以念佛求生淨土為指歸。設有宗門種草,不妨令其
J36nB348_p0357c18║苦參實究,但痛戒其捕影掠虛。漳南佛國,深望公一
J36nB348_p0357c19║振其頹,寧直作散聖家風,圖無事累心而已。
J36nB348_p0357c20║   贈純如兄序
J36nB348_p0357c21║眾祐有言曰,善知識者,得道大因緣,是全梵行。夫隨
J36nB348_p0357c22║其所修一種法門,自利成就,足範後昆者,教授善知
J36nB348_p0357c23║識也。辦真實出世心,修三乘出世法,所志無乖,所見
J36nB348_p0357c24║無戾者,同行善知識也。善護三業,克供四事,俾行人
J36nB348_p0357c25║得安心辦道者,外護善知識也。予自壬戌出家,於今
J36nB348_p0357c26║十九年矣,學無常師,交無常友,根鈍力微,每藉境緣
J36nB348_p0357c27║自鍊,見善思企而罔及,見惡內省而多慚,於三種善
J36nB348_p0357c28║知識中,惟教授最多。蓋三人行必有我師,況世出世
J36nB348_p0357c29║法各有所長者乎。又況久相結契,如曹源之勤學,雪
J36nB348_p0357c30║航之婆心,惺谷兄之辣手,誦帚師之篤信,歸一師之
J36nB348_p0358a01║孤峭,修雅師之恬退者乎。又況會事參謁,如無異師
J36nB348_p0358a02║之慈悲廣大,聞谷師之謹嚴縝靜,無盡師之弘揚教
J36nB348_p0358a03║觀者乎。又況湛明師引進雪嶺師剃度,戒宗師授沙
J36nB348_p0358a04║彌戒,古德師授菩薩戒,乃至憨大師之書問慰誘,夢
J36nB348_p0358a05║寐神交,頻相策發者乎。若同行善知識,生平止得一
J36nB348_p0358a06║人,壁如鎬兄是也,外護善知識,於松陵得一人,曰鑒
J36nB348_p0358a07║空寧公,於吳門得一人,曰竺璠淨公,今丹霞得一人,
J36nB348_p0358a08║曰純如白公。寧公之護予默關也,身為侍者,不令緇
J36nB348_p0358a09║素一人,輒來擾子。淨公之護子結壇也,百一所需,無
J36nB348_p0358a10║不畢具,然猶曰孑爾微軀,主道尚易易耳。今同志數
J36nB348_p0358a11║人,結夏岱山,相與專辦己躬下事,二時課誦,亦不應
J36nB348_p0358a12║酬。令我同志,無不優遊坐進斯道,較前二公,已為大
J36nB348_p0358a13║難。且淨公僻在密滲之禪,寧公雖趨向持戒,力所贍
J36nB348_p0358a14║者,不過營福一塗。公則尊賢容眾,雅量沖懷,已足補
J36nB348_p0358a15║吾所短,而虛心樂善,雅慕佛法,尚可慰吾同行之思。
J36nB348_p0358a16║豈寧淨二公所能及哉。昔楊歧直院十年,兒孫滿地,
J36nB348_p0358a17║四明一學人,請教觀於法智大師,命理常住事三載
J36nB348_p0358a18║畢,重申前問。師震威一喝,頓悟性具圓宗。實力比丘,
J36nB348_p0358a19║迦葉佛所,願於釋迦佛時知僧臥具第一,乘本願力,
J36nB348_p0358a20║以童子出家祇園,見客比丘來去紛雜,重發願云,我
J36nB348_p0358a21║年二十進具戒後,當理此事。及進具證果,念空無相
J36nB348_p0358a22║無作三昧,此願將息。佛以夙願責之,遂畢世知僧臥
J36nB348_p0358a23║具。客比丘來,皆親授房舍。初更時到,放一指光。二更
J36nB348_p0358a24║時到,放二指光。乃至五更時到,放五指光,普為十方
J36nB348_p0358a25║大眾諸佛菩薩之所稱歎。念念入定放光,念念出定
J36nB348_p0358a26║慰客,所謂善入出住諸禪三昧者也。然如此神通作
J36nB348_p0358a27║用,究竟豈離吾人現前一念。故云能觀心性,名為上
J36nB348_p0358a28║定。純公於此,驀然薦取,則實力四明楊歧鼻孔,乃至
J36nB348_p0358a29║三世諸佛鼻孔,俱可一串穿卻矣。
J36nB348_p0358a30║   刻惺谷禪師筆語序
J36nB348_p0358b01║語曰,眾惡之,必察焉。人雖至愚,苟顧名圖利,亦何肯
J36nB348_p0358b02║以一人招眾惡,至招眾惡弗恤,則別有苦心可知矣。
J36nB348_p0358b03║吾友惺谷壽師,廣參博訪,足跡幾半天下,凡所住處,
J36nB348_p0358b04║愛而畏之者十一,厭而疑之者十九。雖接物失於方
J36nB348_p0358b05║便,然鐵石心腸,真欲自他同躋正覺,斷斷乎不可泯
J36nB348_p0358b06║也。今觀其遺書,攻人短,不掩人長,用己長,不諱己短,
J36nB348_p0358b07║直抒血誠,無所避忌,亦無所文飾,苦口良藥,固末世
J36nB348_p0358b08║所不能服,寧非末世所急當服哉。壽師既沒,惟誦帚
J36nB348_p0358b09║昉師,佩其嚴憚切磋之恩,舉生平往來手札,輯為筆
J36nB348_p0358b10║語,方欲繡梓,昉師復沒,高足還一本公,力謀剞劂。嗟
J36nB348_p0358b11║乎,以壽師一生苦心,惟昉師能知恩報恩,以昉師半
J36nB348_p0358b12║世勤懇,又惟本公為繼志述事。然則壽師固藉昉師
J36nB348_p0358b13║以不朽,昉師亦得本公以終傳也。孝順者必食其報,
J36nB348_p0358b14║詎不信然。予與壽師交最厚,互相益處最多,而今而
J36nB348_p0358b15║後,真不可復得矣,爰涕泣而序之。
J36nB348_p0358b16║   閩遊集自序
J36nB348_p0358b17║自丙子臥病九華,無復人世閒想。戊寅秋,踐吾友帚
J36nB348_p0358b18║師之約,幻遊閩南,擬掩關靜坐耳。詎意鼓兩片皮,作
J36nB348_p0358b19║座主活計邪。流浪溫陵霞漳閒,幾及四載,種種家醜,
J36nB348_p0358b20║播揚略盡,二三同志,苦欲災木。余惟賦性僻拗,不近
J36nB348_p0358b21║人情,所有言句,多觸時諱,流通之者,殆非愛我者也。
J36nB348_p0358b22║然業將身命,付諸龍天,誠復不敢自愛。遂弁數語,以
J36nB348_p0358b23║聽知我罪我於天下後世云。
J36nB348_p0358b24║靈峰蕅益大師宗論卷第六之二
J36nB348_p0358c01║靈峰蕅益大師宗論卷第六之三
J36nB348_p0358c02║  序三
J36nB348_p0358c03║   入法界序(贈程季清)
J36nB348_p0358c04║夫法界者,不思議解脫境界也。法華云,治世語言,資
J36nB348_p0358c05║生業等皆順正法。皆順正法,皆不可思議矣。學者以
J36nB348_p0358c06║思議心入之,何以通達法界哉。然不通法界,未嘗不
J36nB348_p0358c07║即法界也。何以故,思議心,本不可思議也。知一切思
J36nB348_p0358c08║議心,本即不思議心,則一切思議境界,本即不思議
J36nB348_p0358c09║境界。達思議即不思議,迺可與發菩提,發此真正大
J36nB348_p0358c10║菩提心,迺可與入法界。不觀華嚴乎,善財參知識也,
J36nB348_p0358c11║必云我已發菩提心,知識示善財也,必說所證解脫
J36nB348_p0358c12║境界。德雲等無論已,婆羅門之刀山火聚也,長者之
J36nB348_p0358c13║調和香也,船師乘船入海,女人借欲離貪,童子之菩
J36nB348_p0358c14║薩字智也,何嘗離思議境界,別有不思議解脫,又何
J36nB348_p0358c15║能於不思議境界,強置思議乎。十願居士程季清,久
J36nB348_p0358c16║發菩提心者也。其自入法門也,始參徑山禪,既習唯
J36nB348_p0358c17║識教,嗣修佛身觀。逮和光利物,護法道而誘群靈也,
J36nB348_p0358c18║惟指示風水,決判陰陽而已。夫風水陰陽則非邪因
J36nB348_p0358c19║緣無因緣也明矣。覺明空昧,相待成搖,風自始也。寶
J36nB348_p0358c20║明生潤,火光上蒸,水自出也。是故華藏莊嚴世界海,
J36nB348_p0358c21║一絕大風水也。動為陽,靜為陰,動靜相乘,物有生成
J36nB348_p0358c22║變化。動靜相奪,界有成住壞空。統而論之,不過吾人
J36nB348_p0358c23║心識之相分耳。全體虛妄,而全妄依真。因緣生法,即
J36nB348_p0358c24║空假中。故琉璃光,觀風動性,合十方佛,傳一妙心,月
J36nB348_p0358c25║光習水觀得無生忍,圓滿菩提。蓋性水真空,性空真
J36nB348_p0358c26║水,性風真空,性空真風,雖隨心應量,循業發現,各各
J36nB348_p0358c27║不同,未嘗不即清淨本然,周遍法界也。夫堪輿綱要,
J36nB348_p0358c28║莫若二十四山。儻就蓮華臺藏而觀,歡喜國為震,安
J36nB348_p0358c29║樂國為兌,寶相午位,成就子宮,迺一娑婆界,復具二
J36nB348_p0358c30║十四山。此四天下,在華藏東,卯位也。約四天下,南閻
J36nB348_p0359a01║浮提,離位也,復就一閻浮提,仍具二十四山。震旦在
J36nB348_p0359a02║南洲東北隅,蓋震艮閒耳。而兩京十三省,又自論二
J36nB348_p0359a03║十四山。且就一省中一府,府一縣,縣一家,家一室,乃
J36nB348_p0359a04║至室中一坐具,罔不各具二十四山也,則罔不各具
J36nB348_p0359a05║天地盤諸吉凶神曜也。又此一坐具,東看則西,南觀
J36nB348_p0359a06║成北,從彼彼坐具,互互視之,無一毛頭許,不具二十
J36nB348_p0359a07║四山全體大用。此毛頭二十四山,即華藏界二十四
J36nB348_p0359a08║山,無二無二分,無別無斷。所以云,一微塵之法界不
J36nB348_p0359a09║小,法界之法界不大,是可思議不可思議邪。不變隨
J36nB348_p0359a10║緣,舉法界為一毛頭,隨緣不變,一毛頭全具法界。如
J36nB348_p0359a11║此方知可思議之風水,本不可思議。季清本證此現
J36nB348_p0359a12║量,不離風水陰陽之說,具說一切法門。不知者,以為
J36nB348_p0359a13║風水也。孰知以大菩提心,觀不思議境,即以此滿菩
J36nB348_p0359a14║薩行,趨入普賢道乎。他日佛坐道場,有南詢者,十願
J36nB348_p0359a15║居士當告之曰,我惟知此風水善巧法門,如諸菩薩
J36nB348_p0359a16║摩訶薩,智慧如大海,願力如虛空,具證法界差別性
J36nB348_p0359a17║相,遍知一切無差別法。而我云,何能知能說彼功德
J36nB348_p0359a18║行,汝當次第參請,乃至得見一生補處時,蕅益道人
J36nB348_p0359a19║伸右手摩其頂矣。
J36nB348_p0359a20║   贈調香居士序
J36nB348_p0359a21║蕅益子曰,六塵之體,無非法界。可熏發菩提心者尤
J36nB348_p0359a22║莫若香。然香即法界,何止熏發菩提,直謂菩提可也。
J36nB348_p0359a23║又既謂菩提,亦可謂十界染淨百界千如。又既謂百
J36nB348_p0359a24║界千如,則不必更謂之香。又不謂香,亦何必謂百界
J36nB348_p0359a25║千如。香也,百界千如也,皆名字也。名字性空,一名一
J36nB348_p0359a26║切名,一義一切義,何所謂行布,何所謂圓融。而行布
J36nB348_p0359a27║圓融二義,不期成而自成。所以總別同異,成壞六相
J36nB348_p0359a28║法門,直向一塵中辨取,如一香塵,一切諸塵,一切諸
J36nB348_p0359a29║法無不爾,通此可入鬻香長者解脫門矣。世衰道微,
J36nB348_p0359a30║魔外充斥,舉凡戒香禪香慧香,乃至淨土香王,盡埋
J36nB348_p0359b01║沒於鮑肆。而裨販之徒,競自標榜,刻人糞為栴檀。顧
J36nB348_p0359b02║安得超方士,一辨其真贗者。然真香王,決非伊蘭能
J36nB348_p0359b03║混,一任顛倒鼻根,捨此取彼,曾何減於馥鬱。所痛久
J36nB348_p0359b04║安溷廁者,無出離想耳。苕水茂貽居士憫之,欲與優
J36nB348_p0359b05║華長者同出一手,遂號調香居士。夫象藏十香王,各
J36nB348_p0359b06║各名字,各各形相,各各生起,及各各根本,隨舉一種,
J36nB348_p0359b07║可燒可塗,亦可為末,奚俟調和,方稱異美。然分擅其
J36nB348_p0359b08║芳,合乃益妙。儻朽木合腐材,多徒增臭。又多香雜臭
J36nB348_p0359b09║木,併香亦臭。夫香且臭,況實無香者乎。古律學之盛
J36nB348_p0359b10║也,律儀戒,定共戒,道共戒,舉一全收,不必別求禪教,
J36nB348_p0359b11║禪教全在其中,謂自性成就固可,謂和合所成亦可。
J36nB348_p0359b12║禪教亦然。教云,身口意淨,隨文入觀,非即律與禪乎。
J36nB348_p0359b13║禪云,法法皆通,法法皆備而無一法可得,非統律與
J36nB348_p0359b14║教乎。今也不然,持律者不惟禪教茫然,扣以三千八
J36nB348_p0359b15║萬,亦茫然也。演教者,不惟禪律缺然,責以依教觀心,
J36nB348_p0359b16║亦缺然也。參禪者,不惟教律未通未備,覈以無實法
J36nB348_p0359b17║之綱宗,仍作實法死法會也。若然,支那國裏,安所得
J36nB348_p0359b18║妙香而調和之。而十大香王,元未嘗不在娑婆國土,
J36nB348_p0359b19║只今現前身口,即戒香種,心知寂然之體,即定香種,
J36nB348_p0359b20║覺了靈明之念,即慧香種。戒定慧之種備,則禪教律
J36nB348_p0359b21║之本得矣。居士試取而調之,使馨芬郁發,一人清淨
J36nB348_p0359b22║故,多人清淨,一世界清淨故,多世界清淨。俾此五濁
J36nB348_p0359b23║惡世,人人得無根信,如伊蘭木出栴檀香,誰謂苕水
J36nB348_p0359b24║非熙連河,長者非即毗盧遮那法界藏哉。
J36nB348_p0359b25║   觀泉開士化萬人畢生念佛同生淨土序
J36nB348_p0359b26║出世之要,莫尚願力。願者,信所鍾,行所出也。無信則
J36nB348_p0359b27║無願,不願可云信乎。無願則無行,願相續,非即行相
J36nB348_p0359b28║續乎。所以法藏比丘四十八願既發,阿彌陀佛四種
J36nB348_p0359b29║淨土斯嚴,從是以來,願願相續,即是燈燈無盡。蓮宗
J36nB348_p0359b30║諸祖,堪為左券。觀泉一法友,刺血書法華,翹勤禮大
J36nB348_p0359c01║悲行法,畢生日念佛萬聲,今欲化他,謂萬聲局難取
J36nB348_p0359c02║必,無論千百十,下至一聲,但終身不替,便決定橫超。
J36nB348_p0359c03║寶王三昧,謂一念得生,不我欺也。余嘉其說,即此是
J36nB348_p0359c04║往生公據,佛祖階梯。弁語以勸登斯籍者,便作標名
J36nB348_p0359c05║蓮蕊想,不必別求圓頓,一念已超佛地矣。
J36nB348_p0359c06║   能乘所乘序
J36nB348_p0359c07║夫性修之旨不明,由惑於忘能所之雄談,未達能所
J36nB348_p0359c08║實義故也。有善御者,駕千里之馬,服千里之服,而纆
J36nB348_p0359c09║牽長,不取千里矣。設纆牽不長,不善御者御之,可取
J36nB348_p0359c10║千里哉。然御無他術,惟車馬相忘而已。人不忘馬不
J36nB348_p0359c11║御馬,馬不忘車不運車,謂人忘車馬,馬忘人車可也,
J36nB348_p0359c12║謂無人無車無馬可乎哉。圓頓行人,知正因真性軌
J36nB348_p0359c13║之為車體,了因觀照軌之為良馬,緣因資成軌之為
J36nB348_p0359c14║具度也,此三不一不異。故相須而相忘,遂舉性三,以
J36nB348_p0359c15║為修三,能乘聞慧,所乘教乘,能乘思慧,所乘行乘,能
J36nB348_p0359c16║乘修慧,所乘理乘,從性訖修,能所歷然。而相忘於不
J36nB348_p0359c17║二,是謂全性成修,全修即性者也。菰城楊智琴,潛心
J36nB348_p0359c18║台教,號乘乘居士。夫教行理乘,如上古瑤琴,若無妙
J36nB348_p0359c19║指,妙音不發。必以三慧乘之,方知教觀不二也。
J36nB348_p0359c20║   惠應寺放生蓮社序
J36nB348_p0359c21║能儒氏之為教也,大而博,深而不可晦,極六合內外
J36nB348_p0359c22║不為迂。余昔拘虛程朱之學,不惟望洋,復興斥鷃,今
J36nB348_p0359c23║乃駸駸然入於其中。異哉能儒,如來觀音地藏巧以
J36nB348_p0359c24║勝異方便,轉我邪心,令生正信也。予因得仰承如來
J36nB348_p0359c25║威力,作師子吼,遍破一切外道邪心。夫物雖微,誰不
J36nB348_p0359c26║愛命,只此愛命之心,便是真常佛性。此心不在內,不
J36nB348_p0359c27║在外,不在中閒,非過去,非現在,非未來,非有,非無,非
J36nB348_p0359c28║亦有亦無,非非有非無,本自離過絕非,不可思議。迷
J36nB348_p0359c29║此心性真常真樂真我真淨,妄認四大為自身相,六
J36nB348_p0359c30║塵緣影為自心相,是故於中分人分物,起愛起憎,惑
J36nB348_p0360a01║業苦輪,循環不息。若能直下諦觀現前一念心性,似
J36nB348_p0360a02║局四大緣影中,實非四大緣影所能區局。如心佛亦
J36nB348_p0360a03║爾,如佛眾生然,便知心佛眾生,的的三無差別。殺生
J36nB348_p0360a04║即殺自心未來諸佛,放生即放自心未來諸佛,若放
J36nB348_p0360a05║自心未來諸佛,即真念佛三昧。修此念佛三昧,是恆
J36nB348_p0360a06║轉妙法華經,百千萬億部也。我釋迦如來之道,未墜
J36nB348_p0360a07║於地,良由含靈抱識,無不各具全體大用。今舉此全
J36nB348_p0360a08║體大用,而為社,為文,為詩,為種種法語,豈復有文獻
J36nB348_p0360a09║不足徵之歎哉。故題其編曰能儒文獻,而為之序。
J36nB348_p0360a10║   重刻破空論自序
J36nB348_p0360a11║經云,寧起有見如須彌山,勿起惡取空見如芥子許。
J36nB348_p0360a12║蓋空見撥無因果,能斷五乘善根故也。然般若如大
J36nB348_p0360a13║火聚,四邊不可觸,觸則被燒。苟不取著,則溫身熟食
J36nB348_p0360a14║除冥,以喻四門皆可入道,又何為獨破空哉。須知空
J36nB348_p0360a15║句破,則四句皆破。破空句,正所以顯空門,空門顯,則
J36nB348_p0360a16║四門皆顯。菩薩欲具一切佛法,當學般若。般若何止
J36nB348_p0360a17║破相始教而已。且如此經,一則云,有持戒修福者,於
J36nB348_p0360a18║此章句能生信心;再則云,應無所住而生其心,應生
J36nB348_p0360a19║無所住心;繼又云,以無我無人無眾生無壽者,修一
J36nB348_p0360a20║切善法,即得阿耨多羅三藐三菩提;乃至云,發阿耨
J36nB348_p0360a21║多羅三藐三菩提心者,於法不說斷滅相,是豈非實
J36nB348_p0360a22║相大乘之正印乎。此論初發意於武水,次成稿於霞
J36nB348_p0360a23║漳,一刻溫陵,再刻苕城,茲復刻諸留都。予喜王城緇
J36nB348_p0360a24║素,咸於甚深般若有大因緣也,弁數語於首。
J36nB348_p0360a25║   楊輔之乞金剛集解序
J36nB348_p0360a26║一代時教,皆生死海中廣大津梁,而般若尤為迅航。
J36nB348_p0360a27║菩薩未有不學般若,成無上菩提者。般若一十六會,
J36nB348_p0360a28║會一切皆摩訶衍,共則三乘同進,不共菩薩獨修。惟
J36nB348_p0360a29║第九金剛之會,直指無住生心妙旨,故云為發大乘
J36nB348_p0360a30║最上乘者說。蓋圓頓極談,實相正印,所以黃梅印心,
J36nB348_p0360b01║六祖悟道也。世之解者,僅以無住無相為其宗體,豈
J36nB348_p0360b02║知般若如大火聚,四邊皆不可取,四門皆可入乎。嘗
J36nB348_p0360b03║玩經中較福,每舉捨財捨身,頗似般若功勝,布施功
J36nB348_p0360b04║劣。乃經初云,菩薩於法應無所住,行於布施。又云,菩
J36nB348_p0360b05║薩不住相布施,其福德不可思量。由此言之,布施即
J36nB348_p0360b06║般若,非離布施別談般若也。彌勒無著天親功德施,
J36nB348_p0360b07║四大菩薩造論,皆謂布施具三檀,三檀攝六度。後人
J36nB348_p0360b08║縱有註釋,豈能過四大菩薩,更出奇見哉。宣聖云,有
J36nB348_p0360b09║德者必有言。予亦云,修般若者必修布施。今人不然,
J36nB348_p0360b10║高談般若,無不點胸,語以修捨,則心驚怖,反駕言不
J36nB348_p0360b11║必著相,詎知不著布施相,早著慳貪相矣。設慳貪無
J36nB348_p0360b12║慳貪相,何不布施無布施相之為妙也。經云,法尚應
J36nB348_p0360b13║捨,何況非法。著布施是著法,著慳貪豈不著非法邪,
J36nB348_p0360b14║此所謂無德無言者也。然佛法如栴檀林,入者有心
J36nB348_p0360b15║無心,皆染香氣。古今諸解,雖未必盡當,亦無不有般
J36nB348_p0360b16║若妙香存焉。此集解之所為作歟。
J36nB348_p0360b17║   重刻大佛頂經玄文自序
J36nB348_p0360b18║性相二宗,猶波與水,不可分隔,其流弊也,至分河飲
J36nB348_p0360b19║水。此豈文殊彌勒之過,亦豈馬鳴護法之旨哉。謂真
J36nB348_p0360b20║如受熏,譬劫火洞然,虛空安得獨冷。謂真如不受熏,
J36nB348_p0360b21║譬劫火洞然,虛空何嘗爛壞。故知得其語,合則雙美,
J36nB348_p0360b22║失其宗,離則兩傷。大佛頂云,虛空體非群相,不拒諸
J36nB348_p0360b23║相發揮。只此一言,兩疑冰釋。善夫智者大師有言,偏
J36nB348_p0360b24║執法性生一切法,何異自生,偏執黎邪生一切法,何
J36nB348_p0360b25║異他生。例而推之,縱謂法性黎邪和合生一切法,何
J36nB348_p0360b26║異共生,非法性非黎邪生一切法,何異無因緣生。此
J36nB348_p0360b27║之四句,無非是謗。儻妙達無生,不起性計,四句雖不
J36nB348_p0360b28║可說,有四悉檀因緣,亦可得說。謂真如不思議熏生
J36nB348_p0360b29║一切法,黎邪是可熏性生一切法,皆無不可。乃知智
J36nB348_p0360b30║者,真悟權實祕要。於經未來,懸合旨趣若此,經來智
J36nB348_p0360c01║者不可作。習台宗者昧唯識,習法相者迷圓理,所以
J36nB348_p0360c02║眾解咸失綱要,究義理之攸歸,蚊咬鐵橛,判文字之
J36nB348_p0360c03║下落,鑿孔栽鬚。旭未薙髮,曾研此典,每翻舊註,迷悶
J36nB348_p0360c04║實多。後因雙徑坐禪,始解文字之縛,復因數番講演,
J36nB348_p0360c05║深理葛藤之根,並探二宗,融以心鏡。直至溫陵弘法,
J36nB348_p0360c06║方得取筆疾書。脫稿未幾,剞劂旋畢,板留甘露戒壇,
J36nB348_p0360c07║不能攜至江外。茲遊普德,略露贓私,諸友重刻,復述
J36nB348_p0360c08║片言,剖千古未破之藩籬,犯從來嚴設之禁忌,位卑
J36nB348_p0360c09║言高,安免於罪,然出世君子,諒不以人廢言也。
J36nB348_p0360c10║   刻大乘止觀釋要自序
J36nB348_p0360c11║大乘者,心性之異名也,止觀者,寂照之異名也。世顧
J36nB348_p0360c12║離心性別覓大乘,離止觀別談寂照,何異騎牛覓牛,
J36nB348_p0360c13║丙丁童子求火乎。儒者之道,有見而知之,有聞而知
J36nB348_p0360c14║之。佛道亦然。北齊大師,悟中論四句偈義,直接龍樹
J36nB348_p0360c15║心印,一傳南嶽,再傳天台。天台述為摩訶止觀等書,
J36nB348_p0360c16║由是止觀法門,盛聞於世。頓漸不定,三法並圓,乃南
J36nB348_p0360c17║嶽所示。曲授心要,世皆罔聞,今試細讀,實為圓三止
J36nB348_p0360c18║觀總綱,文不繁而義已備。獨慈雲懺主,五百年後,序
J36nB348_p0360c19║而行之。迄今又將五百餘年,微言將絕。予愧不敏,未
J36nB348_p0360c20║能聞道,姑效盲人摸象,述為釋要,以助其傳。李石蘭
J36nB348_p0360c21║張孺含二居士,集眾緣付梓,大乘緣起,為弁簡端。
J36nB348_p0360c22║   警心居士持地藏本願經兼勸人序
J36nB348_p0360c23║惟聖罔念作狂,惟狂克念作聖,此危微的傳也。佛法
J36nB348_p0360c24║亦爾。一念迷常寂光土便成阿鼻地獄,一念悟阿鼻
J36nB348_p0360c25║地獄便是常寂光土。所以地藏本願,直與華嚴同一
J36nB348_p0360c26║血脈。試觀華嚴世界,即空即假即中,不可思議,地獄
J36nB348_p0360c27║眾苦,亦即空即假即中,不可思議。華嚴明自心本具
J36nB348_p0360c28║之淨土,令人知歸,地藏明自心本具之苦輪,令人知
J36nB348_p0360c29║避。一歸一避,旨趣永殊。而歸亦唯心,避亦唯心,心外
J36nB348_p0360c30║決無別法。儒所謂道二,仁與不仁而已。危乎微乎。善
J36nB348_p0361a01║利分舜蹠之關,去存為人禽之別。熟讀本願經,不思
J36nB348_p0361a02║自覺覺他,出地獄歸華藏者,必不仁之甚者也。警心
J36nB348_p0361a03║居士憫之,遂畢世受持,兼以勸人。予謂適發此心,地
J36nB348_p0361a04║獄苦輪,便當頓息,歡喜為序,代法界眾生普勸云。
J36nB348_p0361a05║   贈石淙掩關禮懺占輪相序
J36nB348_p0361a06║佛法無他,與世情相反而已。心觀無他,與妄想計著
J36nB348_p0361a07║相反而已。今學佛法者,率借佛法以助世情。說觀心
J36nB348_p0361a08║者,率因心觀而益想著。正法埽地,僧輪轉絕,可痛也。
J36nB348_p0361a09║近代傳孔顏心法者,惟陽明先生一人,傳佛祖心法
J36nB348_p0361a10║者,惟紫柏大師一人。旭生也晚,習儒時,不得親炙陽
J36nB348_p0361a11║明,後學佛不得躬承紫柏。所以雖於儒釋源流,略窺
J36nB348_p0361a12║一線,知與世諦流布之理學禪機,迥然不同,而障厚
J36nB348_p0361a13║慧弱,福薄習強,遂爾半生誤於虛名,罔臻實詣。曩覺
J36nB348_p0361a14║比丘多慚,退為求寂,今更愧沙彌真義,僅稱但三歸
J36nB348_p0361a15║矣,敢更以空言贈人。然竊玩占察善惡業報一經,原
J36nB348_p0361a16║屬釋迦大聖徹底悲心,地藏菩薩格外方便,三種輪
J36nB348_p0361a17║相,巧示業報因緣,無疑不決。二種觀道,深明進趣方
J36nB348_p0361a18║便,大乘可登,以五悔稱名為發軔先容,以一實境界
J36nB348_p0361a19║為平等歸趣。夫五悔者,敵體反世情者也。二觀者,敵
J36nB348_p0361a20║體反妄想計著者也。懺悔發露,永斷相續,滅業障。勸
J36nB348_p0361a21║請說法,滅魔障。隨喜功德,滅嫉妒障。善巧回向,滅著
J36nB348_p0361a22║有障。發堅固願,滅退忘障。唯心識觀,先知外境本虛,
J36nB348_p0361a23║皆心所現,次達內心如幻,了無真實。真如實觀,深達
J36nB348_p0361a24║若境若心,統惟法性。法性不生不滅,故諸法皆當體
J36nB348_p0361a25║不生不滅。如千漚萬波,統惟溼性,千器萬像,統惟金
J36nB348_p0361a26║性。五悔翻破無始事障,二觀翻破無始理障。二障既
J36nB348_p0361a27║淨,成真應二身,三聚淨戒,一念圓發,而三輪清淨之
J36nB348_p0361a28║相,特表示取信,以顯住持僧寶,絕仍可續。孟軻所謂
J36nB348_p0361a29║豪傑之士,無文王猶興,聞而知之,不異見而知之云
J36nB348_p0361a30║爾。嗟乎,予能知占察大旨,依經立懺,而未能自得輪
J36nB348_p0361b01║相,人誰信之。此實說藥不服,咎不在藥也。良方良藥,
J36nB348_p0361b02║昭昭具在,地藏菩薩,決不我欺。我已知不服之咎,誓
J36nB348_p0361b03║將服之。而石淙法友,先得我心,亦將掩關,以祈清淨,
J36nB348_p0361b04║願各努力,日夜塗抹,并慎藥忌,避風寒。他日紹舍那
J36nB348_p0361b05║真胤,靈峰片石,當與靈鷲第一峰同時點首矣。
J36nB348_p0361b06║   緣居序
J36nB348_p0361b07║世出世法,皆緣生也,緣生無性,故惟至人,能隨緣而
J36nB348_p0361b08║不失其真。真也者,即緣非緣,非緣而不礙諸緣者也。
J36nB348_p0361b09║善夫李方山之言曰,一念頓悟緣起無生,超彼三乘
J36nB348_p0361b10║權學等見。蓋凡夫貪著幻緣,不能捨離。二乘厭離生
J36nB348_p0361b11║緣,不能遊戲出沒,皆由未了無生,妄成取捨。若諦觀
J36nB348_p0361b12║染淨緣起,四性無生,無生則無滅,無滅則無聚無散。
J36nB348_p0361b13║何法可欣,何法可厭,是以素位而行,無入而不自得。
J36nB348_p0361b14║經云,極樂修行一劫,不如娑婆修行一日。吾亦云,出
J36nB348_p0361b15║家修行一劫,不如在家修行一日。在家多惡因緣纏
J36nB348_p0361b16║繞,而能不忘三寶,不捨正念,是火中蓮花,希有難得。
J36nB348_p0361b17║出家離於塵坌,安處林野,上者耽空滯寂,不念人世
J36nB348_p0361b18║之苦,下者靜極思動,反羨市朝之榮,豈若濁水摩尼,
J36nB348_p0361b19║任汩流而清光如故者哉。冶堂居士,易讀書禪,曰緣
J36nB348_p0361b20║居,知緣斷不作實想,知不實斷無貪著,亦無厭絕,惟
J36nB348_p0361b21║隨緣消舊業而可矣。蕅益子,枯坐北天目之藏堂,聞
J36nB348_p0361b22║而隨喜,漫書此以相印,居士當為再撫掌也。
J36nB348_p0361b23║   蓮漏清音序
J36nB348_p0361b24║經云,若欲淨土,先淨其心,隨其心淨,則佛土淨。此事
J36nB348_p0361b25║理因果並彰之旨,自他權實不二之談也。而昧者一
J36nB348_p0361b26║迷緣影為心,決定惑為色身之內,不知色身外洎山
J36nB348_p0361b27║河虛空大地,咸是妙明真心中所現物。是故西方極
J36nB348_p0361b28║樂世界,即唯心淨土,現在樂邦教主,即自性彌陀。四
J36nB348_p0361b29║明妙宗鈔云,應佛顯,本性明。托外義成,唯心觀立。豈
J36nB348_p0361b30║似愚人,妄認六塵緣影為自心相,遂置十萬億剎於
J36nB348_p0361c01║心性之外哉。顧惟現前一念心性,覓不可得,是即空
J36nB348_p0361c02║義。炳現萬法,是即假義。心外無法,法外無心,是即中
J36nB348_p0361c03║義。迷心即空,名見思惑,迷心即假,號塵沙惑,迷心即
J36nB348_p0361c04║中,稱無明惑。三惑既熾,四土斯穢。今一心念佛,不計
J36nB348_p0361c05║我我所,即空義顯。隨念佛時,佛隨心現,便知十界皆
J36nB348_p0361c06║惟心造,即假義顯。不惟是心作佛,亦且是心是佛,即
J36nB348_p0361c07║中義顯。一心三義既顯,便能圓破三惑,圓淨四土,仍
J36nB348_p0361c08║於無次第中,假說次第。觀行破惑,同居土淨。相似破
J36nB348_p0361c09║惑,方便土淨。分證破惑,實報土淨。究竟破惑,常寂光
J36nB348_p0361c10║土永得清淨。即中故常,即假故寂,即空故光。又復三
J36nB348_p0361c11║諦皆常,三惑皆寂,三智皆光。此一非一,舉一即三。此
J36nB348_p0361c12║三非三,言三即一。不縱橫,不並別,不可思議,名祕密
J36nB348_p0361c13║藏。阿彌陀佛先證此也,一切眾生久迷此也,吾人現
J36nB348_p0361c14║前注念此也,是謂念佛三昧,是謂心淨土淨。先悟後
J36nB348_p0361c15║修,名理一心,理一事亦一矣。先修後悟,名事一心,事
J36nB348_p0361c16║一理亦一矣。文殊一行三昧,普賢十大願王。遠公刻
J36nB348_p0361c17║蓮漏於東林,雲棲號蓮池以明志,皆歸極於此也。丁
J36nB348_p0361c18║蓮侶老居士,深信篤行之餘,遍閱古今淨土法要,摘
J36nB348_p0361c19║最警者,目為蓮漏清音,始法勝,終現應,凡二十五章,
J36nB348_p0361c20║條理井然,群疑冰釋。夫疑非可強釋也,由本無可疑
J36nB348_p0361c21║故也,因僭為序如此。
J36nB348_p0361c22║   重刻成唯識論自考錄序
J36nB348_p0361c23║三界唯心,萬法唯識,此性相二宗,所由立也。說者謂
J36nB348_p0361c24║一心真如,故號性宗,八識生滅,故稱相宗。獨不曰,心
J36nB348_p0361c25║有真心妄心,識有真識妄識乎。馬鳴依一心造起信
J36nB348_p0361c26║論,立真如生滅二門,生滅何嘗離真心別有體也。天
J36nB348_p0361c27║親依八識造三十頌,明真如即識實性,與一切法不
J36nB348_p0361c28║一不異,真如何嘗離妄識別有相也。龍樹中論,指因
J36nB348_p0361c29║緣生法,即空假中,是生滅外無真如。楞伽云,心意識
J36nB348_p0361c30║八種,俗故,相有別,真故,相無別。相所相無故,是真如
J36nB348_p0362a01║生滅非一異。而護法菩薩於識論中最出手眼,直云,
J36nB348_p0362a02║為遣妄執心心所外,實有境故,說唯有識,若執唯識
J36nB348_p0362a03║真實有者,如執外境,亦是法執。噫,苟得此意,何至分
J36nB348_p0362a04║河飲水哉。嘗論之,性隨相轉,何性不相,設不遍達諸
J36nB348_p0362a05║相,無量差別,安知妙性具足如斯染淨功能。相本性
J36nB348_p0362a06║融,何相不性,設不深知一性圓頓滿足,安知諸相無
J36nB348_p0362a07║非事事無礙法界。故台宗劇談實相,必約百界千如。
J36nB348_p0362a08║夫五位百法,獨非百界千如之性相邪。百界千如,無
J36nB348_p0362a09║非實相,五位百法獨非實相邪。若不分別五位百法,
J36nB348_p0362a10║真俗假實,種現差別,種種不同,則所云點如明相,迤
J36nB348_p0362a11║邐不同,一假一切假者,不幾儱侗邪。護法剋論心心
J36nB348_p0362a12║所法,各具四分。夫相分各各不同,可也,見分可一向
J36nB348_p0362a13║不同邪。即見分各各不同可也,自證分證自證分可
J36nB348_p0362a14║一向不同邪。若使一向不同,則心王八,心所五十一,
J36nB348_p0362a15║將一人果有五十九自證證自證分,抗然角立,互不
J36nB348_p0362a16║相知,不幾割裂紛糅邪。然使心王心所惟同一自證
J36nB348_p0362a17║證自證分,又安得云,心心所法,各皆四分所成。不幾
J36nB348_p0362a18║墮用別體同之執邪。更就相分論之,且如拈一莖華,
J36nB348_p0362a19║此華本質,如來大圓鏡智之相分也。佛眼所見華,成
J36nB348_p0362a20║所作智之相分也。佛智所知華,妙觀察智之相分也。
J36nB348_p0362a21║此三為一為異。若定異,何處別有三華。若定一,佛眼
J36nB348_p0362a22║不視時,但滅成所作智相分,餘二仍在,佛智不緣時,
J36nB348_p0362a23║但滅妙觀察智相分,本質仍在。又眼見華時,有眼識
J36nB348_p0362a24║相分,聞華香,嘗華味,覺華觸,各有鼻舌身識相分。佛
J36nB348_p0362a25║一人既爾,迦葉復有三華四微,百萬人天各各皆有
J36nB348_p0362a26║三華四微。如是無量三華四微,同在一處,似如一鏡,
J36nB348_p0362a27║不雜不亂,無二無別。於百萬人天中,隨拈一人相分
J36nB348_p0362a28║時,必攝一切諸人相分。於眼等識中,隨拈一識相分
J36nB348_p0362a29║時,必攝餘諸識相分。重重無盡,無盡重重,是可思議
J36nB348_p0362a30║邪,不可思議邪。一華既爾,物物皆然,色塵既爾,六塵
J36nB348_p0362b01║皆然。相分有質尚爾,見分寧獨不然。見分通三量尚
J36nB348_p0362b02║爾,自證證自證分唯現量豈反不然。後世弘相宗者,
J36nB348_p0362b03║何為自設藩域,曾弗一深思也。是故習性不習相,未
J36nB348_p0362b04║有不瞞盰者,習相不習性,未有不膠滯者。唯南嶽思
J36nB348_p0362b05║大禪師大乘止觀一書,出識論未來前,具闡性相幽
J36nB348_p0362b06║祕,蓋深證無師智耳。厥後欲明心要,須藉文言,當知
J36nB348_p0362b07║成唯識論,大裨性學。惜慈恩沒,疏復失傳,僅散現大
J36nB348_p0362b08║鈔宗鏡諸書,及開蒙二卷,稍存線索。國初以來,竟成
J36nB348_p0362b09║絕學。萬歷初年,紫柏大師接寂音之道,盛讚此宗,爰
J36nB348_p0362b10║有俗詮證義集解諸書。而紹法師音義為長。音義未
J36nB348_p0362b11║全,故不流通。基法主續補成疏,亦頗簡要。惠法主謂
J36nB348_p0362b12║疏多訛,復出此自考錄。予謂此宗,至方而至圓,至賾
J36nB348_p0362b13║而不亂,至深細而非幻罔,至詳明而有綱要。設非妙
J36nB348_p0362b14║悟,莫窮底裏,諸家著述,固未立極,亦各擅所長。苟因
J36nB348_p0362b15║是而求之,深造自得,觸著性相源頭,不離只今現前
J36nB348_p0362b16║一念,則知三乘十二分教,皆吾心識註腳,與馬鳴天
J36nB348_p0362b17║親同一鼻孔出氣,何俟予言而知深淺得失也。
J36nB348_p0362b18║   廬山香爐峰重結蓮社序
J36nB348_p0362b19║佛法之入震旦也,大小並陳,權實雙著。求三根普被
J36nB348_p0362b20║攝機最廣,義門最圓頓者,莫若淨土。什師初譯阿彌
J36nB348_p0362b21║陀經,遠師隨結東林蓮社。於時十八高賢,表表人傑,
J36nB348_p0362b22║濟濟一堂,陶謝諸公,瞠乎其後,餘可知矣。香爐峰去
J36nB348_p0362b23║東林五里,而近高賢。有愛其幽勝者,結茅以居,爰稱
J36nB348_p0362b24║靈域。唐白香山築草堂峰側,名高賢結茅處,為遺愛
J36nB348_p0362b25║寺。世廟時無盡燈禪師掛錫,示寂後,至今全身不散,
J36nB348_p0362b26║如入禪定。燈師得法於天奇瑞師,實高峰第九代孫。
J36nB348_p0362b27║神廟閒,雪浪恩法師,化道大行,爭尚慧解,有石門紀
J36nB348_p0362b28║法主居此,獨以精進修行紹之,雅為憨師所重,顓愚
J36nB348_p0362b29║師所最敬仰,亦坦焉遷化於峰前。香山遺愛,始惟高
J36nB348_p0362b30║賢一人,今得燈紀二師,而成三矣。紀師法孫,拂塵泰
J36nB348_p0362c01║公,久侍顓師,出入禪講,旋歸淨土。願續遠師芳躅,重
J36nB348_p0362c02║開蓮社玄門,徵予一言弄引。予與泰公交未久,然大
J36nB348_p0362c03║悲壇同事懺摩誠篤真懇,非泛泛庸流。逮結夏商究
J36nB348_p0362c04║止觀,頗多會心,誠蓮盟長也。吾願士民聞風興起,凡
J36nB348_p0362c05║聖各秉堅誠,俾東林盛事,不得專美於前,則後五百
J36nB348_p0362c06║年佛事,倍為希有難得,功亦百千萬倍於當年也已。
J36nB348_p0362c07║   勸念豆兒佛序
J36nB348_p0362c08║心之本覺曰佛,心之始覺曰念。顧本覺之在人心也,
J36nB348_p0362c09║似異而恆同,乃始覺之隨人用也,雖同而恆異。是故
J36nB348_p0362c10║背塵合覺,便名始覺,背覺合塵,便號無明。無明無體,
J36nB348_p0362c11║即以始覺為體,始覺無相,即以無明為相。是故眾生
J36nB348_p0362c12║念五欲時,即名欲界無明,念四禪四空,即名色無色
J36nB348_p0362c13║界無明,念斷常,即名邪見無明,念涅槃,即名界外無
J36nB348_p0362c14║明。唯有念佛之時,即名始覺,故曰諸佛正遍知海,從
J36nB348_p0362c15║心想生,眾生心想佛時,是心即是三十二相,八十種
J36nB348_p0362c16║好,是心作佛,是心是佛。是故一切法門,無不從此念
J36nB348_p0362c17║佛法門流出,無不攝入念佛門中。一念相應一念佛,
J36nB348_p0362c18║一日相應一日佛,直捷圓頓,離見超情。馬祖即心即
J36nB348_p0362c19║佛,蓋深得乎此也。夫知即心即佛,斷無不念佛時矣。
J36nB348_p0362c20║而迷者誤認緣影為心,又妄謂心既即佛,便不須念。
J36nB348_p0362c21║故不得已,轉為方便,曰非心非佛,又曰不是心,不是
J36nB348_p0362c22║佛,不是物等。此曲為中下解粘去縛,非直指人心,見
J36nB348_p0362c23║性成佛之本旨矣。後世逐塊韓盧,反以非心非佛,乃
J36nB348_p0362c24║至種種險句為奇特,以即心即佛為平常,何異嗜巴
J36nB348_p0362c25║豆大黃,吐棄膏梁美味者也。桐城有二人結伴為客,
J36nB348_p0362c26║一死,伴葬之。攜貲還其婦,婦疑。伴憤甚,往屍處陳祭
J36nB348_p0362c27║哭訴。鬼與伴問荅,如生前,乃同歸作證。中塗遇事,偶
J36nB348_p0362c28║一念阿彌陀佛,鬼大喚,何放光怖我。更速轉數念,鬼
J36nB348_p0362c29║懼曰,汝一念,胸輒舒五色光十餘丈,眩我心目,不能
J36nB348_p0362c30║復近汝矣,歸語我婦,令自來,當為汝雪冤。伴因此醒
J36nB348_p0363a01║悟,出家為高僧。嗟嗟,甫舉一念,光輪便舒。故壽昌大
J36nB348_p0363a02║師云,念佛心,即是佛也。豈今時念佛,他時成佛哉。惜
J36nB348_p0363a03║鬼不種善根,不聞佛名,故驚怖。儻本念佛人,仗此良
J36nB348_p0363a04║緣,寧不頓超樂土邪。畢貫之居士參盡天下納僧,乃
J36nB348_p0363a05║死心念佛,求生淨土,兼勸人以豆念佛結佛緣。人身
J36nB348_p0363a06║一豆耳,當念佛時,身即放光,所謂佛身充滿於法界
J36nB348_p0363a07║者,非乎。今以豆念佛,豆必放光,以放光豆,作放光食,
J36nB348_p0363a08║入眾僧腹,無論其人念佛不念佛,皆必恆放光明。令
J36nB348_p0363a09║遇斯光者,有心無心,皆得解脫,光光相照,成無盡燈,
J36nB348_p0363a10║則生界頓空,更不必別談向上,便是向上極則公案
J36nB348_p0363a11║矣。僧問趙州,如何是毗盧師法身主。州云,阿彌陀佛
J36nB348_p0363a12║阿彌陀佛,請以此誠言為證。
J36nB348_p0363a13║   放生社序
J36nB348_p0363a14║佛以殺生為首戒,儒以好生為大德。成湯解綱,子產
J36nB348_p0363a15║畜魚,凡全吾惻隱而已。充惻隱之心,仁不可勝用,引
J36nB348_p0363a16║伸觸類,便是大慈大悲。人心佛心,有二心哉。人心不
J36nB348_p0363a17║異佛心,則娑婆不異極樂,誰謂劫濁不可轉也。欲即
J36nB348_p0363a18║人心證佛心,轉劫濁成淨土,術莫妙於放生。放生一
J36nB348_p0363a19║法,唯擴與久,一杯水不救車薪火,設人各一杯焉,一
J36nB348_p0363a20║杯不已,再一杯焉,杯水多,車火未有不滅者。今殺運
J36nB348_p0363a21║紛紛,並同分惡業招感,非慈三昧水,孰能熄之,非知
J36nB348_p0363a22║宣尼心學,瞿曇心法者,孰能行之。濟生菴放生社,絕
J36nB348_p0363a23║而復續,續之者皆儒門高足也。誠以弘毅,接忠恕之
J36nB348_p0363a24║傳,使此社由擴而久,則經天緯地,旋乾轉坤事業,盡
J36nB348_p0363a25║在其中。苟不負此社,斯不負孔門道脈,靈山付囑,究
J36nB348_p0363a26║竟為不負本有惻隱之心矣。
J36nB348_p0363a27║   刻重訂諸經日誦自序
J36nB348_p0363a28║佛世比丘,或習禪坐,或行頭陀,或事梵唄,或專說法,
J36nB348_p0363a29║趨涅槃道,初無定轍,然皆遵佛明誨,未有妄率己意
J36nB348_p0363a30║者也。法流東土,始亦如是。自馬祖建叢林,百丈立清
J36nB348_p0363b01║規,世相沿襲,遂各出私見,妄增條章。如藏中百丈清
J36nB348_p0363b02║規一書,及流通諸經日誦三冊,杜撰穿鑿,不一而足。
J36nB348_p0363b03║寧惟罔知正修行路,秖早晚課誦一事,參差失款,惟
J36nB348_p0363b04║事唱讚鼓鈸,大可歎矣。雲棲和尚,較刻定本,古杭諸
J36nB348_p0363b05║處,多分遵行,而留都積弊,分毫未革。邇與幽棲學侶,
J36nB348_p0363b06║力正其訛,重謀付梓,再刪繁蕪,獨存切要,并於律藏,
J36nB348_p0363b07║取警策身心有益初學者,略補一二,以公同志。願高
J36nB348_p0363b08║明者守禪觀之清雅,庶可隨文入證,莫羨瑜伽音響
J36nB348_p0363b09║也。
J36nB348_p0363b10║   悲華經序
J36nB348_p0363b11║大悲釋尊,能為難事,較十方三世佛,遍稱勇猛,而悲
J36nB348_p0363b12║華一經,敘述尤詳。此經亦名大乘大悲芬陀利,經謂
J36nB348_p0363b13║攝取淨土菩薩如餘華,唯大悲苦行菩薩,如芬陀利
J36nB348_p0363b14║華也。然釋尊成佛,剎海微塵數劫,為眾生故,於恆沙
J36nB348_p0363b15║劫前,示作寶海大臣。其長子成佛,名寶藏,既勸輪王
J36nB348_p0363b16║千子,及諸小王,供佛發心,各取淨土,後獨發悲誓,願
J36nB348_p0363b17║取穢土。嗚呼,我輩垢重障深,久為十方佛所擯棄,聚
J36nB348_p0363b18║此五濁世閒,自非釋尊徹底大悲,何由得聞出世法
J36nB348_p0363b19║要。當知今日四眾弟子,無非昔日飲大悲血,食大悲
J36nB348_p0363b20║肉,受用大悲頭目髓腦,及餘身分者也。釋尊捨無量
J36nB348_p0363b21║血肉身分,令我輩成菩提種,我輩猶復不思報恩,尚
J36nB348_p0363b22║可為人乎。經云,菩薩有四法懈怠,一願取淨世界,二
J36nB348_p0363b23║願於淨眾作佛事,三願成佛不說聲聞辟支法,四願
J36nB348_p0363b24║成佛壽命無量。有四種精進,一願取不淨世界,二不
J36nB348_p0363b25║淨人中作佛事,三成佛說三乘法,四成佛得中壽。此
J36nB348_p0363b26║經宗要,概不出此。然懈怠菩薩,如恆河沙,而精進菩
J36nB348_p0363b27║薩,迄今不滿十人。故釋尊雖自取穢土,仍勸穢土眾
J36nB348_p0363b28║生,求生極樂,苦口叮嚀,不一而足。吾輩信大悲語,即
J36nB348_p0363b29║同大悲心,生極樂已,方可速入不淨世界。於不淨人
J36nB348_p0363b30║中,說種種法,數示生滅,為第一精進菩薩。吳興唐宜
J36nB348_p0363c01║之甫讀是經,不禁感泣,山東耿闇然,適聞是經,便誓
J36nB348_p0363c02║流通,此皆釋尊真實眷屬,一切人中芬陀利華也。此
J36nB348_p0363c03║經久行世閒,五濁不難度盡,深心隨喜為之序。
J36nB348_p0363c04║   成唯識論遺音合響序
J36nB348_p0363c05║至矣哉,成唯識之為教也,破遍計我法,情見頓空,顯
J36nB348_p0363c06║依圓真俗,妙諦斯立,故以唯識二字命題,五觀已全
J36nB348_p0363c07║彰矣。天親為頌,護法等為論,三十行不為少,一百卷
J36nB348_p0363c08║不為多,實觀心要訣,大乘初門也。奘師糅成十卷,授
J36nB348_p0363c09║基師,基疏失傳,遂成絕響。有紹覺承師,具無師智,聞
J36nB348_p0363c10║而知之,述為音義八卷,一簣功虧,忽爾西邁。於是及
J36nB348_p0363c11║門高士,各出手眼,如辨音基師之疏,靈源惠師之自
J36nB348_p0363c12║考錄,亦既各竭精思,殫才力,然皆升堂有餘,入室未
J36nB348_p0363c13║足,故使學斯宗者,無由詣極。惟新伊真師,紹師嫡胤,
J36nB348_p0363c14║執侍最久,聞熏獨深,遂能繼志述事,博學詳說,依開
J36nB348_p0363c15║蒙為指南,搜宗鏡大鈔為證據,溯源於瑜伽顯揚諸
J36nB348_p0363c16║論,而成遺音合響,力陳五觀,詳示三支,蓋參訂二十
J36nB348_p0363c17║餘年,稿三易矣。余壬午夏,獲染指先嘗,雖未卒業,即
J36nB348_p0363c18║竊請於師曰,梓成願贅片言勸發。今時逾五載,地隔
J36nB348_p0363c19║千里,余亦恐大法之就湮也,勉述觀心法要。而新師
J36nB348_p0363c20║刻且垂成,忽移柬以徵夙願,誼不容辭,不揣為序。後
J36nB348_p0363c21║世學人,苟能因余之明白簡易以入門,然後觀師之
J36nB348_p0363c22║集大成者以盡奧,欲不謂之金聲玉振,得乎。
J36nB348_p0363c23║   孟景沂重刻醫貫序
J36nB348_p0363c24║大醫王有言曰,一切凡夫,妄認四大為自身相,六塵
J36nB348_p0363c25║緣影為自心相,故有生老病苦。夫妄認四大為身,四
J36nB348_p0363c26║大本非身明矣。妄認緣影為心,緣影亦非心明矣。緣
J36nB348_p0363c27║影尚不名心,況肉團乎。然大佛頂云,汝身汝心,皆是
J36nB348_p0363c28║妙明真精妙心中所現物。則四大緣影,何莫非心之
J36nB348_p0363c29║相分也哉。周濂溪曰,無極而太極。又曰,太極本無極。
J36nB348_p0363c30║太極者,心為萬法本原之謂。無極者,覓心了不可得
J36nB348_p0364a01║之謂耳。惟心不可得,四大緣影亦不可得,四大緣影
J36nB348_p0364a02║不可得,病亦不可得,至病不可得,殆無所用其醫矣。
J36nB348_p0364a03║降此有心則有身,有身則有病,有病必賴醫藥,故佛
J36nB348_p0364a04║制四事供養,醫藥居一。又以無醫藥,及服非藥者,為
J36nB348_p0364a05║九橫中第一橫。甚矣,醫之有關身心性命也。顧人之
J36nB348_p0364a06║受病也,不由身外四大,由身內四大,不由心內有形
J36nB348_p0364a07║四大,由身內無形之四大,又不由無形四大,而由非
J36nB348_p0364a08║有形非無形之心。心也者,覓之了不可得而非無,具
J36nB348_p0364a09║造天地萬物而非有者也。非靜非動,能動能靜。一念
J36nB348_p0364a10║動為無形之風大為天,天者積動所成也,象為乾。一
J36nB348_p0364a11║念靜為無形之金名地大,地者積靜所成也,象為坤。
J36nB348_p0364a12║乾坤立,動摩於靜,為無形之火。火者天之用,而水之
J36nB348_p0364a13║根也,象為離,在天為日,火蒸於金,為無形之水。水者
J36nB348_p0364a14║地之用,而火之配也,象為坎,在天為月。無形水火相
J36nB348_p0364a15║遘,有形水火斯立,水火立而五行備,於是有心肝脾
J36nB348_p0364a16║肺腎,名為五官,與五星五嶽列為三才,皆妄心所現
J36nB348_p0364a17║之相分也。是故治於有形,不若治於無形,治無形不
J36nB348_p0364a18║若治於動靜之原,此出世大醫王之至論。然調理無
J36nB348_p0364a19║形四大,為拔苦與樂之增上外緣,良以後天成質,不
J36nB348_p0364a20║可復調故,必調無形水火,以順天地之用,以扶五行
J36nB348_p0364a21║之本。此趙養葵醫貫一書,為得其樞要,馴致之,耆婆
J36nB348_p0364a22║可階,進求之,藥王圓通可證,申而極之,能仁之大醫
J36nB348_p0364a23║王,亦可成矣。景沂孟居士,得醫貫聞知之傳,悟人致
J36nB348_p0364a24║病,皆本勞心,獨以扶植無形水火為要務,不似庸流
J36nB348_p0364a25║逐末迷本。余多病,名醫鮮應手愈者,獨景沂,每投一
J36nB348_p0364a26║劑,隨即霍然。又復篤信佛理,好道而進乎技,更較梓
J36nB348_p0364a27║是書,嘉惠後學,其益天下後世多矣,特此以助其傳。
J36nB348_p0364a28║   淨信堂續集自序
J36nB348_p0364a29║壬午從閩至吳興,奉三寶命,志在傳一隙之明也。艱
J36nB348_p0364a30║阻沓出,捨鐵佛而遊欈李之天寧,捨天寧而居鄣南
J36nB348_p0364b01║之靈峰,歷普德濟生而結社於牛首之幽棲。虛名日
J36nB348_p0364b02║盛,志終不行。已矣乎,佛祖心印將安寄乎。古人云,三
J36nB348_p0364b03║折肱而知醫,閱人多而曉相。予肱之折,不止三矣,啗
J36nB348_p0364b04║我以名者,不能責我以實,吾將為名乎。恕己而尤人,
J36nB348_p0364b05║不如反躬而自悔,悔雖遲,猶愈於不悔者乎。故從壬
J36nB348_p0364b06║午夏,迄丁亥冬,結為淨信堂續集,因未完閱藏著述
J36nB348_p0364b07║之願,姑未戒筆云。
J36nB348_p0364b08║靈峰蕅益大師宗論卷第六之三
J36nB348_p0364c01║靈峰蕅益大師宗論卷第六之四
J36nB348_p0364c02║  序四
J36nB348_p0364c03║   贈劉今度序
J36nB348_p0364c04║孔子曰,聖人吾不得見,見君子斯可矣。又曰,君子哉,
J36nB348_p0364c05║蘧伯玉,邦有道則仕,無道則可卷而懷之。伯玉當衛
J36nB348_p0364c06║靈之世,烏睹有道則仕者。然寡過未能,述於使者,冥
J36nB348_p0364c07║不改節,信於南子。伯玉之為人,千載下,居然可見也。
J36nB348_p0364c08║秣陵劉今度,殆吾世伯玉哉。居士少以文學馳名,魏
J36nB348_p0364c09║國四子咸師事之,儻志青紫,如拾芥也,淡然恬退,以
J36nB348_p0364c10║道自樂。歲丁巳,見無異禪師,即畢志歸依,取法名曰
J36nB348_p0364c11║道澂。癸未予應普德請,復與同志秉受八關齋法,今
J36nB348_p0364c12║復年三長齋,且永事蔬食矣。然蔬食稱道人者,世亦
J36nB348_p0364c13║不少,吾何獨以居士為君子哉。君子非有意異人,人
J36nB348_p0364c14║自弗能同也。處困而亨,敦仁尚禮,貧能施,為善無倦。
J36nB348_p0364c15║護持正法,不露圭角。是非賢否,了了而不形諸口,功
J36nB348_p0364c16║成不居,恂恂若木訥。而為人謀必忠,與人交始終若
J36nB348_p0364c17║一,視橫逆境,似飄瓦虛舟。雖曰未悟,吾必謂之幾於
J36nB348_p0364c18║道矣。何俟拈拂豎指,著語頌古,而後稱宗,摘句尋章,
J36nB348_p0364c19║分科釋義,而後稱教也邪。為高必因丘陵,為下必因
J36nB348_p0364c20║川澤,居士充君子之基,優入聖域,夫何難。此予所佩
J36nB348_p0364c21║之深,而望之切者,書此為贈。
J36nB348_p0364c22║   贈張興公序
J36nB348_p0364c23║論語開章,即明時習之學,而孔門稱好學者,不過顏
J36nB348_p0364c24║子一人。學之道,固難言哉。老聃謂為學日益,為道日
J36nB348_p0364c25║損。夫學與道,果可岐也,何以稱大學之道也。不遷怒,
J36nB348_p0364c26║不貳過,損乎益乎,親民止至善,益乎損乎。風雷益,君
J36nB348_p0364c27║子以見善則遷,有過則改。山澤損,君子以懲忿窒欲。
J36nB348_p0364c28║懲忿窒欲,改過之大者也。過改則復於本善,名為遷
J36nB348_p0364c29║善,非別有善可遷。故明損益不二者,可知為學為道
J36nB348_p0364c30║之一致矣。世之言學者不然,習詞章,攻舉業,以取富
J36nB348_p0365a01║貴也。摹字帖,精詩文,以成名士也。考古今,博典籍,以
J36nB348_p0365a02║騖多聞也。究兵法,商政治,以立事功也。尚氣節,敦廉
J36nB348_p0365a03║信,以明高潔也。談名理,闢釋老,以續儒燄也。看公案,
J36nB348_p0365a04║著語錄,以附禪宗也。守丹田,調呼吸,以固形神也。嘻。
J36nB348_p0365a05║天下國家可均也,爵祿可辭也,白刃可蹈也,聖賢仙
J36nB348_p0365a06║祖,亦可襲而似也,顧孔顏之學不存焉。故曰,中庸不
J36nB348_p0365a07║可能也。然中者,喜怒哀樂未發之謂,庸者,喜怒哀樂
J36nB348_p0365a08║發皆中節之謂。發皆中節,則恆止恆一,不違於未發
J36nB348_p0365a09║之中。不遷不貳,則戒慎恐懼,善復於止一之體。夫止
J36nB348_p0365a10║一之體,聖凡平等,故為天下大本。而中節之和,必從
J36nB348_p0365a11║戒慎恐懼,乃克致之,是故孔子大聖人也,猶以德之
J36nB348_p0365a12║不修,學不講,聞義不能徙,不善不能改為憂,豈故作
J36nB348_p0365a13║謙辭,誠知心體本妙,學力未易窮盡耳。故曰,發憤忘
J36nB348_p0365a14║食,樂以忘憂,不知老之將至,五十以學易,可以無大
J36nB348_p0365a15║過。天台師云,研真窮妄,名之為學,真窮妄盡,名為無
J36nB348_p0365a16║學。嗟乎,無學非可浪階,則斯學寧有已時,逝者如斯
J36nB348_p0365a17║之歎,孔子之言學也深矣。通乎晝夜之道,而知死生
J36nB348_p0365a18║尚無二致,豈以老少異其心哉。予己巳見居士,知為
J36nB348_p0365a19║志學之士。癸未應普德請,居士日來聽法,諮請尤多,
J36nB348_p0365a20║然舉業未放下,學力蓋未專也。乙酉冬,予居祖堂。丙
J36nB348_p0365a21║戌春,居士來晤,始專以斯學為務。今望六之年,更覺
J36nB348_p0365a22║津津有味,欲罷不能。予於金陵緇素,求年彌高志彌
J36nB348_p0365a23║篤,不肯自封於一得者,居士一人而已。居士之好學,
J36nB348_p0365a24║惟予喜之,而子之言學,亦惟居士能深信之。予安得
J36nB348_p0365a25║人人如居士者,與之言學,近可忘靈峰之癖,遠可緩
J36nB348_p0365a26║極樂之歸。乃如居士者,不可多得也,予是以念念思
J36nB348_p0365a27║極樂,時時憶靈峰也。子與居士不隔者學脈,居士縱
J36nB348_p0365a28║不能偕於靈峰泉石,必將同我極樂珍池也夫。
J36nB348_p0365a29║   金剛經偈論疏註序
J36nB348_p0365a30║佛以一音演說法,眾生隨類各得解,得解雖別,證理
J36nB348_p0365b01║則同。蓋三藏偏真,已具四門四悉,況無上圓詮,摩尼
J36nB348_p0365b02║普應眾色者乎。如來於大般若中,特宣金剛般若,為
J36nB348_p0365b03║發最上乘者說也。最上乘,何疑不破,何住不臻。疑能
J36nB348_p0365b04║障理,疑破則理自明。理實無住,悟理則住斯立。是故
J36nB348_p0365b05║無著約住位釋,天親約斷疑釋,互為表裏,非止各出
J36nB348_p0365b06║一見而已。然兩論若不相蒙者,由疑疑皆能障住,住
J36nB348_p0365b07║住皆有餘疑,未可一往豎配云耳。獨後世讀者,若句
J36nB348_p0365b08║義難通,遂駕言直指,以不立文字為高,或徇逐講宣,
J36nB348_p0365b09║以私意附會為便,如來微旨幾不可見矣。疏園何老
J36nB348_p0365b10║居士,久遊紫柏大師之門,故能獨取偈論,沈思會通,
J36nB348_p0365b11║爰為疏註,嘉惠後學。述而不作,信而好古,真如來所
J36nB348_p0365b12║使,行如來事者與。予嘗謂無著天親,深知佛法非等
J36nB348_p0365b13║覺已下所能盡,故於明住斷疑,各示一隅,用顯引而
J36nB348_p0365b14║不發之妙,後人知未冥理,行未階真,去無著天親遠
J36nB348_p0365b15║甚,乃欲妄自豎義,不失諸著相滯名,則流於掠空捕
J36nB348_p0365b16║影,幾何不成謗法之愆,豈若即偈論而求之之為近
J36nB348_p0365b17║也。予生平研討經論,必本四依,不喜近時意見穿鑿,
J36nB348_p0365b18║茫無根據。故於疏註,輒深隨喜,亦願後之讀是書者,
J36nB348_p0365b19║因指得月,不必紛紛更從事於異說,而哆以為博也。
J36nB348_p0365b20║   金剛般若會義序
J36nB348_p0365b21║甚矣,般若之難言也。非言之難,修行難也。夫修行既
J36nB348_p0365b22║難,言之益不易已。世未有目足不具,能安隱入清涼
J36nB348_p0365b23║池者。然足力強,目力或短,目力遠,足力或衰,足強則
J36nB348_p0365b24║到而後見,目遠則望而先知。解行之道,何以異是。故
J36nB348_p0365b25║吾於古來釋金剛者,不能無歎息焉。如來一代時教,
J36nB348_p0365b26║以般若為宗要,迺利根者,聞四十九年常說般若,鈍
J36nB348_p0365b27║根者,須歷阿含方等方始得聞。若金剛一分,又在大
J36nB348_p0365b28║會八分之後,如來為發最上乘者說,其深遠微妙,何
J36nB348_p0365b29║啻橫嶺側峰,無著顯住,天親斷疑。雖復難兄難弟,春
J36nB348_p0365b30║蘭秋菊,於此經時行物生之全體,亦僅一斑而已。後
J36nB348_p0365c01║人所證,固不及西域二難,所悟又不逮天台智者。言
J36nB348_p0365c02║愈繁,道愈晦,旨益淺,辭益枝,欲會真宗,徒勞筆舌。善
J36nB348_p0365c03║夫宜之唐居士,獨拈修行為會義之本也,果能修行
J36nB348_p0365c04║般若,念念觀察諸法非法,無非實相,則種種文字皆
J36nB348_p0365c05║糟粕,亦皆可化為神奇矣,是可與無聞比丘作頂門
J36nB348_p0365c06║鍼也。若夫棄水擇乳,則在菩薩鵝王,予奚敢饒舌哉。
J36nB348_p0365c07║   西方合論序
J36nB348_p0365c08║唯大徹大悟人,始可與談念佛三昧,否則百姓之與
J36nB348_p0365c09║知與能,猶遠勝仁者見之謂之仁,智者見之謂之智
J36nB348_p0365c10║也。達磨西來,事出非常,有大利必有大害。嗚呼,先輩
J36nB348_p0365c11║幸得大利,今徒有大害而已。誰能以悟道為先鋒,以
J36nB348_p0365c12║念佛為後勁,穩趨無上覺路者邪。袁中郎少年穎悟,
J36nB348_p0365c13║坐斷一時禪宿舌頭,不知者以為聰慧文人也。後復
J36nB348_p0365c14║深入法界,歸心樂國,述為西方合論十卷,字字從真
J36nB348_p0365c15║實悟門流出,故絕無一字蹈襲,又無一字杜撰。雖台
J36nB348_p0365c16║宗堂奧,尚未詣極,而透徹禪機,融貫方山清涼教理
J36nB348_p0365c17║無餘矣。或疑佛祖宗教,名納老宿,未易遍通,何少年
J36nB348_p0365c18║科第,五欲未除,乃克臻此。殊不知,多生熏習,非偶然
J36nB348_p0365c19║也。傳聞三袁,是宋三蘇後身。噫,中郎果是東坡,佛法
J36nB348_p0365c20║乃大進矣。余每謂明朝功業士,遠不及漢唐宋,理學
J36nB348_p0365c21║則大過之。陽明一人,直續孔顏心脈。佛門居士,唐梁
J36nB348_p0365c22║肅,宋陳瓘,明袁宏道,蓋未可軒輊也。忠肅因初年偶
J36nB348_p0365c23║疑金剛為泥人揩背語,遂為禪者所笑,試讀彼三千
J36nB348_p0365c24║有門頌,可復笑乎。中郎少年風流灑落,亦為緇素所
J36nB348_p0365c25║忽,試讀彼西方合論,可復忽乎。嗚呼。今人不具看書
J36nB348_p0365c26║眼,何怪乎以耳為目也哉。特集吳門所刻標註,并為
J36nB348_p0365c27║評語,以表彰之,重謀付梓,用廣流通,普使法界有情,
J36nB348_p0365c28║從此諦信念佛法門,至圓至頓,高超一切禪教律,統
J36nB348_p0365c29║攝一切禪教律,不復有泣歧之歎也。
J36nB348_p0365c30║   台宗會義自序
J36nB348_p0366a01║或問蕅益子曰,吾聞講法華者,莫善於台宗。智者大
J36nB348_p0366a02║師,妙悟後,以不思議四無礙辯,宣玄義文句,章安尊
J36nB348_p0366a03║者記為各二十卷,不異阿難結集。迨荊谿尊者,又轉
J36nB348_p0366a04║翼以釋籤,及文句記,於是教觀大明,稱為中興烈祖。
J36nB348_p0366a05║依之修證,得道如林,聖人復起,不能贅一辭矣。曩見
J36nB348_p0366a06║子綸貫跋,亦云黃鶴樓詩,李白閣筆,今無故復事管
J36nB348_p0366a07║城何哉。蕅益子曰,噫,此予萬不得已之苦心也。方予
J36nB348_p0366a08║寓溫陵述綸貫也,欲誘天下學人,無不究心三大部
J36nB348_p0366a09║也。屈指十餘年矣,舌敝耳聾,曾不得兩三人。正事教
J36nB348_p0366a10║觀,輒以浩繁而興望洋之歎,儻不稍事節略,則玄籤
J36nB348_p0366a11║妙樂諸圓頓法,甘使其終置高閣乎。曰,若是,但節錄
J36nB348_p0366a12║文句及記,例如妙玄節要可耳,何更科易文,竄入己
J36nB348_p0366a13║意,直名為會義邪。曰,是尤不得已也。古者疏與經各
J36nB348_p0366a14║行,若經義奧,發揮不厭深詳,經文顯,分科點示而已。
J36nB348_p0366a15║後人強以疏合經,遂使經文句讀割裂,今欲隨文演
J36nB348_p0366a16║義,而仍不傷經文血脈,科安得不稍更乎。智者大師
J36nB348_p0366a17║辯才敷演,章安結集,雖全合大師之義,未必皆是大
J36nB348_p0366a18║師之文,故筆力古朴,不事雕巧,惟久讀方知其妙。初
J36nB348_p0366a19║心之士,對卷茫然,文安得不稍易乎。荊谿尊者,精金
J36nB348_p0366a20║百鍊,文義俱深,然微有六朝風氣,稍拂時機。至其闡
J36nB348_p0366a21║洩言外之旨,並非尋行數墨者所能知,不幾亦為竄
J36nB348_p0366a22║入己意乎。夫法華經藏深固幽遠,智者大師契其源,
J36nB348_p0366a23║豈盡宣其委,章安尊者記其概,豈盡錄其詳,即荊谿
J36nB348_p0366a24║尊者闡其要,亦豈盡析其曲折哉。茲以凡愚,千慮一
J36nB348_p0366a25║得,用逗時機,安得避背古之嫌,不竭寸明,附竊取其
J36nB348_p0366a26║義之科也邪。知我者其惟會義,罪我者其惟會義已。
J36nB348_p0366a27║   重治毗尼事義集要自序
J36nB348_p0366a28║予生於萬曆己亥五月初三日亥時,至壬戌五月七
J36nB348_p0366a29║日薙髮出家,是為二十四歲,次臘受具戒於雲棲和
J36nB348_p0366a30║尚像前,又次年受菩薩戒於和尚塔前。二十七歲春,
J36nB348_p0366b01║閱律一遍,錄出事義要略,僅百餘紙。次夏第二閱律,
J36nB348_p0366b02║錄成四冊。次冬第三閱律,成六冊,計十八卷。三十二
J36nB348_p0366b03║歲夏,為壽昉楫三友,細講一遍,添初後二集,共八冊。
J36nB348_p0366b04║次年金臺法主,梓於皋亭之佛日寺。是冬在靈峰,僅
J36nB348_p0366b05║講七卷,次夏方續完,聽者十餘人,惟徹因比丘能力
J36nB348_p0366b06║行之。次夏在金庭西小湖寺,徹講一遍,聽者九人,能
J36nB348_p0366b07║留心者,惟徹因自觀及緣幻大德耳。次冬在吳門幻
J36nB348_p0366b08║住菴,又講一過,聽者五六人,惟自觀僧聚二比丘,能
J36nB348_p0366b09║力行之。三十八歲入九華,四十歲入閩,四十四歲至
J36nB348_p0366b10║苕城,從此十三四年,無有問者。徹因自觀僧聚三人,
J36nB348_p0366b11║又皆物故,毗尼之學,真不啻滯貨矣。五十一歲冬,從
J36nB348_p0366b12║金陵歸臥靈峰,次夏乃有發心學律者十餘人,迫予
J36nB348_p0366b13║重講。因念向所輯,雖諸長並採,猶未一一折衷。又問
J36nB348_p0366b14║辯音義二書,至今未梓,不若會入集要而重治之,兼
J36nB348_p0366b15║削一二繁蕪,以歸簡切,庶鈍根者,亦不致望洋也。
J36nB348_p0366b16║   重刻寶王三昧念佛直指序
J36nB348_p0366b17║念佛三昧,所以名為寶王者,如摩尼珠,普雨一切諸
J36nB348_p0366b18║三昧寶,如轉輪王,普統一切諸三昧王,蓋是至圓至
J36nB348_p0366b19║頓之法門也。始自華嚴,終至法華,一代時教,無不讚
J36nB348_p0366b20║揚此寶王三昧。始自文殊普賢,乃至永明楚石,一切
J36nB348_p0366b21║菩薩聖祖,無不修證弘通此寶王三昧。而世之昧者,
J36nB348_p0366b22║猶以為自性彌陀,非即樂邦教主,唯心淨土,不在十
J36nB348_p0366b23║萬億西,妄認六塵緣影為自心相,全不知十方法界,
J36nB348_p0366b24║一一無非即心自性也,可不哀哉。元末明初,鄞江有
J36nB348_p0366b25║大善知識,厥名妙協,深憫邪見,述為念佛直指二十
J36nB348_p0366b26║二篇,世久失傳,雲棲老人欲見之不可得。神廟年閒,
J36nB348_p0366b27║古吳萬融禪伯,偶於亂書中得此遺帙,與唐飛錫法
J36nB348_p0366b28║師所撰寶王論,同為一編,皆雲棲老人所未見也。韓
J36nB348_p0366b29║朝集先刻寶王論於雲棲,予續刻此板留佛日,今車
J36nB348_p0366b30║蔤蕃居士,更續刻於長干,特記之以告後賢。
J36nB348_p0366c01║   偶拈問荅自序
J36nB348_p0366c02║憶癸酉秋,過菰城季清程居士家,遇雪庭禪師。庭謂
J36nB348_p0366c03║予曰,禪者教之綱領,教之根本也,今教家不信有禪,
J36nB348_p0366c04║猶取網而無綱,攀枝附葉而無根本,抑何惑哉。予應
J36nB348_p0366c05║之曰,師真至言也。夫禪者教之綱,教者禪之網也,禪
J36nB348_p0366c06║者教之領,教者禪之襟裾袖襬也,禪者教之根本,教
J36nB348_p0366c07║者禪之枝葉花果也。教家捨其綱領根本,固為大惑。
J36nB348_p0366c08║今禪士復棄網而獨存一綱,棄襟裾袖襬而獨存一
J36nB348_p0366c09║領,棄枝葉花果而獨存一枯樹樁,不尤惑乎。庭無語。
J36nB348_p0366c10║嗟嗟,禪與教如何可分,從上諸祖,未有敢離經一字
J36nB348_p0366c11║者,從上諸大教主,未有不透徹心宗得大機用者,柰
J36nB348_p0366c12║何末世視作兩塗,真可哀矣。予每講次,必極力拈提
J36nB348_p0366c13║綱領根本以示人,而罕知薦取,又曾作三頌露此消
J36nB348_p0366c14║息,而昧者猶謂尚是教意,未是宗意。嗚呼,宗意果離
J36nB348_p0366c15║教意,不竟同魔說乎。今更捏餈團作胡餅,以療呱呱
J36nB348_p0366c16║之泣,且道畢竟是宗是教。咄,癡人前不得說夢。
J36nB348_p0366c17║   贈鄭完德念佛序
J36nB348_p0366c18║嘗讀十六觀經云,諸佛正遍知海,從心想生,是故眾
J36nB348_p0366c19║生心想佛時,是心即是三十二相,八十種好,是心作
J36nB348_p0366c20║佛,是心是佛。噫,此真念佛三昧之祕要也。蓋但言作
J36nB348_p0366c21║佛,不言是佛,則謂佛非固有,何異權乘。但言是佛,不
J36nB348_p0366c22║言作佛,則謂佛非修證,何殊魔外。故大佛頂經發明
J36nB348_p0366c23║世出世法,知其本因,隨所緣出。夫知其本因,則十界
J36nB348_p0366c24║無不即心而是,謂佛界非心是乎,隨所緣出,則十界
J36nB348_p0366c25║無不由心而作,謂佛界非心作乎。予己巳,晤千里鄭
J36nB348_p0366c26║老居士,見所繪聖像,微細精妙,巧逾天工,恍悟心作
J36nB348_p0366c27║心是之旨。長公完德,尤窮工極緻,完德久參念佛是
J36nB348_p0366c28║誰公案。予謂苟信是心作佛,是心是佛二語,而更參
J36nB348_p0366c29║誰字,可令人捧腹大笑。大集經偈云,若人但念彌陀
J36nB348_p0366c30║佛,是名無上深妙禪。至心想像見佛時,即是不生不
J36nB348_p0367a01║滅法。大勢至法王子云,憶佛念佛,現前當來,必定見
J36nB348_p0367a02║佛,去佛不遠,不假方便,自得心開。永明禪師云,一念
J36nB348_p0367a03║相應一念佛,一日相應一日佛。壽昌禪師云,念佛心,
J36nB348_p0367a04║即是佛。夫何疑哉,夫何疑哉。
J36nB348_p0367a05║   鄭千里老居士集序
J36nB348_p0367a06║人不立志為聖賢佛祖,則富貴淫之,貧賤移之,威武
J36nB348_p0367a07║屈之,遇得意欣然志滿,遇失意紛然怨尤,求能自反
J36nB348_p0367a08║自訟自安自得者鮮矣,況隨事自覺覺他也哉。吾細
J36nB348_p0367a09║讀千里老居士稿,知其非山人詞客,蓋謫仙而歸心
J36nB348_p0367a10║大覺者也。生平繪普門像最多,像必有讚,布袋像亦
J36nB348_p0367a11║然,讚必警發迷情,其詞切至,令人毛骨悚然。次多達
J36nB348_p0367a12║磨像,像讚必敲擊向上一路,令人因指見月。繪山水
J36nB348_p0367a13║必詠,詠皆清脫迥超情累,非詞句能到也。而予尤服
J36nB348_p0367a14║膺者,則在自勸自警自悔自咎諸句,良以其心念念
J36nB348_p0367a15║欲入山修道,幻緣未遂,不免齎志長往。嗚呼,苟不與
J36nB348_p0367a16║老居士同一出世胸懷,安知其生平之苦。苟不知其
J36nB348_p0367a17║生平之苦,又安知其真思出世哉。長公完德,知父志,
J36nB348_p0367a18║令予次其稿傳之。首普門讚,次布袋讚,次達磨讚,次
J36nB348_p0367a19║題畫諸詩,其他鞭影圖,天鼓音圖等,繡棗別行,茲不
J36nB348_p0367a20║重出,試展玩之,真謫仙歸心大覺,決非世閒山人詞
J36nB348_p0367a21║客也。嗚呼,佛道長遠,只在目前,雖在目前,曠大劫行,
J36nB348_p0367a22║終不可盡。世有不知其難者,恐未曾實悟其易者耳。
J36nB348_p0367a23║千翁已知其難,雖欲不謂之已悟其易,豈可得乎。善
J36nB348_p0367a24║論人者,謂千里品格丰致,不在與可南宮下也。
J36nB348_p0367a25║   江寧紀賬後序
J36nB348_p0367a26║心性一耳,而危微異焉。異者猶冰之與水也,溼性不
J36nB348_p0367a27║可得而異也。惟異故,上智安富尊榮,下愚貧窮困苦。
J36nB348_p0367a28║惟不可得異故,上智必以下愚為興慈運悲之地,下
J36nB348_p0367a29║愚必藉上智為救苦免難之主。華嚴云,因於眾生而
J36nB348_p0367a30║起大悲,因於大悲生菩提心,因菩提心成等正覺。一
J36nB348_p0367b01║切菩薩,若無眾生,必不能成無上菩提。旨哉,其言之
J36nB348_p0367b02║矣。辛卯春,長干浹旬霪雨,民不聊生,蓋自作之孽也。
J36nB348_p0367b03║制臺馬公,及王危諸公,憫茲無告,設賑粥場一十餘
J36nB348_p0367b04║所,凡經百日,共捐萬金之外,濟饑民七十餘萬。嗟乎,
J36nB348_p0367b05║非仗此不可得異之性,何由使命將絕而仍續,身濱
J36nB348_p0367b06║死而復生乎。且食粥頃,縱頑冥無不知口稱佛號,心
J36nB348_p0367b07║感慈恩者。只此一餐,便結未來成佛勝緣,金剛種子,
J36nB348_p0367b08║決不可壞。非普門示現宰官行菩薩道,奚能轉罪為
J36nB348_p0367b09║福,轉災為祥,若此神速也。雖然,民未厭罪,天未厭亂,
J36nB348_p0367b10║上挽天意,下拯愚民,惟有力大人是賴。予既深慶是
J36nB348_p0367b11║舉,尤望恆有是舉,尤望莫不如是舉,則庶幾風雨順
J36nB348_p0367b12║時,可永無用是舉矣。
J36nB348_p0367b13║   維摩經提唱略論序
J36nB348_p0367b14║經云,諸佛解脫,當於眾生心行中求。顧眾生心行,萬
J36nB348_p0367b15║別千差。心行多,解脫亦多,解脫不可思議,心行亦不
J36nB348_p0367b16║可思議。乃世之求解脫者,罔不墮在思議窟中,釋迦
J36nB348_p0367b17║安得不示生,維摩安得不示疾哉。示生示疾,至法華
J36nB348_p0367b18║而權實始融。乃正法既遠,像季學者,各師其心,各安
J36nB348_p0367b19║所習,視不二法門若冰炭然,縱有證悟,法執未忘,猶
J36nB348_p0367b20║將性相分河,南北異幟,況依通者乎。嘗觀古來註述,
J36nB348_p0367b21║有得大綱似漢者,有得萬目似唐者,至欲追成周禮
J36nB348_p0367b22║樂,捨智者大師一人,指未易屈。似漢者,能提醒人,使
J36nB348_p0367b23║直下受用,其弊狂。似唐者,能軌範人,使平易穩當,其
J36nB348_p0367b24║弊支。是故兩家著述,合則雙美,執則無非病耳。明神
J36nB348_p0367b25║廟年閒,維揚真一道人,號無用者,居武林法華山,名
J36nB348_p0367b26║其菴曰西方。法嗣未詳,種種著述,大似方山手筆。儻
J36nB348_p0367b27║無夙根及悟門,斷不能湊泊一字,惜未遇本色鉗錘,
J36nB348_p0367b28║不免為漢雜霸道。然痛快直捷,較近世著述,什伯過
J36nB348_p0367b29║之。維時一二大老,並矜細行,能令推崇者眾,如紫陽
J36nB348_p0367b30║及門士,反以象山為禪學而排斥之。嗟嗟,象山不可
J36nB348_p0367c01║泯,於後世無用,何可沒其生平哉。試平心易氣,勿主
J36nB348_p0367c02║先入之言,讀此維摩提唱略論,謂非方山法脈,吾不
J36nB348_p0367c03║信也。白璧不以微瑕掩,合抱不以尺朽廢,大醇小疵,
J36nB348_p0367c04║非諓諓文字之學可比也。感深今昔,歎息為之序。
J36nB348_p0367c05║   楞伽義疏後自序
J36nB348_p0367c06║猶憶初發心,便從事禪宗,數年後涉律涉教,著述頗
J36nB348_p0367c07║多,獨此楞伽,擬閱藏畢方註。壬辰結夏晟谿,無處借
J36nB348_p0367c08║藏,乃以六月初三日舉筆,至八月十一日閣筆,於長
J36nB348_p0367c09║水南郊之冷香堂,僅閣七旬,而佛事魔事,病障外障,
J36nB348_p0367c10║殆無虛日,易三地而槁始脫。嗟嗟,屈指諸述何順且
J36nB348_p0367c11║易,楞伽一疏,何其逆且難也。得無自覺聖智法門,正
J36nB348_p0367c12║破末世流弊,有以激波旬之怒邪。然波旬能俾予席
J36nB348_p0367c13║不暇煖,而不能撓予襟期,阻予筆陣,則予必當化彼
J36nB348_p0367c14║波旬,同成佛道,維摩所謂邪魔外道,皆吾侍者,豈不
J36nB348_p0367c15║信哉。予愧為虛名所誤,犯達磨明道而不行道之記,
J36nB348_p0367c16║然猶愈於說道而不明道也。賢達苟能因語入義,如
J36nB348_p0367c17║燈照色,庶不負予損己利人之苦心耳。
J36nB348_p0367c18║   刻較正大阿彌陀經後序
J36nB348_p0367c19║阿彌陀佛,以法界藏身,示居西方樂土,只此微塵樂
J36nB348_p0367c20║土,含攝華藏無邊剎海不可思議。所謂權實不二法
J36nB348_p0367c21║門,遍入一切眾生心想,不墮一切眾生情計者也。十
J36nB348_p0367c22║方諸佛,同共稱揚,寶積大會,叮嚀勸往,別本流行,凡
J36nB348_p0367c23║經四譯。有宋王龍舒居士,未睹寶積善本,輒會四譯,
J36nB348_p0367c24║棄短取長,名大阿彌陀經,舉世流通,千餘載矣。壽生
J36nB348_p0367c25║菴萬融尊宿,得坊閒舊本,較南北二藏,文理俱優,公
J36nB348_p0367c26║諸孫刻之。此即法藏願輪,古今一致者也。書經者為
J36nB348_p0367c27║貞明王居士。予過吳門,為正其句讀云。
J36nB348_p0367c28║   合刻彌陀金剛二經序
J36nB348_p0367c29║非淨非穢,般若之體,知淨知穢,般若之照,取淨捨穢,
J36nB348_p0367c30║般若之用。是故不以般若為導,能生淨土者,未之有
J36nB348_p0368a01║也。不以淨土為歸,可稱般若者,未之聞也。或曰,彌陀
J36nB348_p0368a02║部屬方等,金剛部屬般若,時教既殊,旨歸豈一。余曰,
J36nB348_p0368a03║甚矣,見之固也。如來一代教法,除聲聞藏,餘皆名大
J36nB348_p0368a04║乘方等經典,般若安得非方等乎。從成道夜,至泥洹
J36nB348_p0368a05║夜,於其中閒,常說般若,方等安得非般若乎。況淨土
J36nB348_p0368a06║玄門,理無不該,事無不攝,從華嚴寶積,大集般若,乃
J36nB348_p0368a07║至法華,無不導歸安養。只此安養,具足橫豎四種淨
J36nB348_p0368a08║土,而四種淨土,並不離現前一念介爾之心,非橫非
J36nB348_p0368a09║豎,亦橫亦豎。是故經云,莊嚴佛土者,即非莊嚴,是名
J36nB348_p0368a10║莊嚴,此唯心淨土之誠證也。末世執迷,不達心性,本
J36nB348_p0368a11║來無外,說唯心便撥淨土,說淨土便昧唯心。安知西
J36nB348_p0368a12║方極樂,廣徹華藏,華藏莊嚴,不出心性也哉。無我開
J36nB348_p0368a13║士,合刻彌陀金剛二經,特序之。
J36nB348_p0368a14║   鮑性泉天樂鳴空集序
J36nB348_p0368a15║予讀易傳,至天地閉,賢人隱,未嘗不掩卷長歎息也。
J36nB348_p0368a16║自金神現夢,正法東傳,大善知識乘時利見者,不可
J36nB348_p0368a17║悉數。降自宋元,則冒竊名位者日多,得正知見者日
J36nB348_p0368a18║寡矣。故雲棲老人,每歎支那國裏,覓一須陀洹人不
J36nB348_p0368a19║可得,亦有激言之也。竊謂求果證於眾所知識,誠不
J36nB348_p0368a20║易,苟求於隱跡韜光,或不無,但愧乏濟勝具,未能遍
J36nB348_p0368a21║歷寰區以訪之耳。邇來禪道僭濫,余不忍見聞,無論
J36nB348_p0368a22║果證絕響,雖路頭端正者,亦不易得,每每中夜痛哭
J36nB348_p0368a23║流涕。故獨於袁石公西方合論,深生隨喜,謂之空谷
J36nB348_p0368a24║足音。客冬過檇李,王止菴以鮑性泉所著天樂鳴空
J36nB348_p0368a25║集見示。性泉,山陰人,鬻楮。初禮紫柏大師,師教以熟
J36nB348_p0368a26║讀楞嚴法華。遂乞名筆,書細楷梵冊,鏤板流通。嗣復
J36nB348_p0368a27║肆志於華嚴合論,大乘止觀,傳燈宗鏡諸錄。與湛然
J36nB348_p0368a28║禪師盤桓,後乃歸依雲棲大師,坐脫超登蓮土。噫,甚
J36nB348_p0368a29║希有矣。集為陶石梁居士所閱,付其友錢永明。永明
J36nB348_p0368a30║臨化,以授止菴。止菴攜之隨身,往還塗將萬里,時逾
J36nB348_p0368b01║十年,謀梓未就。故予得展閱原稿,方信正知見人,雖
J36nB348_p0368b02║難得於眾所知識,猶不無隱跡韜光者也。其立論,大
J36nB348_p0368b03║約以明心見性為急,以悟後修行為正,蓋深得合論
J36nB348_p0368b04║之旨,兼登宗鏡之堂,堪與末世狂禪為頂門鍼。無怪
J36nB348_p0368b05║乎狂禪惡其害己,反謗為別一路頭耳。嗟嗟,鮑君在
J36nB348_p0368b06║安養國,遙聞此語,當亦為之解頤也夫。
J36nB348_p0368b07║   西有寱餘自序
J36nB348_p0368b08║楚石大師示寂,謂夢堂曰,我去也。堂曰,何處去。曰,西
J36nB348_p0368b09║方去。堂曰,西方有佛,東無佛邪。師震威一喝而逝。予
J36nB348_p0368b10║愧無楚師之德,切有楚師之志。然四十九年之非,悔
J36nB348_p0368b11║已無及,今年五十,猶寱言不止,不亦可哀邪。莊生云,
J36nB348_p0368b12║且有大覺,而後知此其大夢也。既未大覺,寧免夢語。
J36nB348_p0368b13║大佛頂經云,譬如有人,熟寐寱言,是人雖則別無所
J36nB348_p0368b14║知,其言已成音韻倫次,令不寐者,咸悟其語。予殆似
J36nB348_p0368b15║之。生平著作,自丙子春前,裒為淨信堂初集,戊寅秋
J36nB348_p0368b16║前,裒為絕餘編,壬午夏前,裒為閩遊集,丁亥冬前,裒
J36nB348_p0368b17║為淨信堂續集,皆寱言也。戊子孟春,寓蕅華塢,凡筆
J36nB348_p0368b18║興所至,隨付侍者存之,名曰西有寱餘。百世而後,有
J36nB348_p0368b19║不寐者,未始不旦暮遇之也。
J36nB348_p0368b20║   選佛譜自序
J36nB348_p0368b21║選佛之語,始於禪客點悟丹霞。而選佛圖,傳創自捺
J36nB348_p0368b22║麻僧也。學士解縉,作升官圖。故捺麻僧作選佛圖,必
J36nB348_p0368b23║應博諳教乘,深知禪律,未有不達法門中事,輒敢師
J36nB348_p0368b24║心自創立者。惜其失傳,無從得見。萬歷己未,曾於留
J36nB348_p0368b25║都購一升佛圖,絕無倫次,甚為可嗤。癸亥於武林隨
J36nB348_p0368b26║喜一選佛圖,乃幽溪無盡大師所作,具顯十法界升
J36nB348_p0368b27║沈之致,足稱盡美。乙丑於松陵睹一圖,統收三教,而
J36nB348_p0368b28║理致不清,亦無足取。己巳幻寓靈谷,有別以一圖相
J36nB348_p0368b29║示者,云是捺麻作,而文理尤為不通,恐決非舊物,特
J36nB348_p0368b30║愚妄者之託名耳。事不獲已,訪幽溪意,自製一圖,兼
J36nB348_p0368c01║增凡聖因行,及種性差別,以彰不一之機。設無根信
J36nB348_p0368c02║位,及大權護法,以開圓轉之路,逆惡猛心,準觀經而
J36nB348_p0368c03║許歸淨土。阿鼻極苦,依華嚴而徑登兜率,諸天有降
J36nB348_p0368c04║德貶墜之苦,無色有窮空輪轉之殃,皆本教乘,非出
J36nB348_p0368c05║臆見。又幽溪僅用佛骰一輪,故升沈迥隔,此用四輪
J36nB348_p0368c06║齊擲,故轉變無方。辛未梓行,吳地流通已廣。次於古
J36nB348_p0368c07║杭西山,別見二圖,亦未全美,故皆不傳。辛巳寓漳南,
J36nB348_p0368c08║每思吳門所刻,猶有未允當處,復改一圖,擲用六輪,
J36nB348_p0368c09║方得一界還造十界,一擲備顯升沈,癸未刻之檇李。
J36nB348_p0368c10║然六輪一擲,六字紛陳,準折詳明。方堪行動,粗心浮
J36nB348_p0368c11║氣之人,每以為苦。辛卯冬,歸臥靈峰,深念此圖利益,
J36nB348_p0368c12║能使人即遊戲閒,頓知六道往還之疲苦,三乘出要
J36nB348_p0368c13║之差別,猛切念佛,求出苦輪,誠為不可思議。而幽溪
J36nB348_p0368c14║一圖,則失之簡,予向二圖,並失之繁,展轉反側,竟夕
J36nB348_p0368c15║不寐。爰思但用二輪以為擲行,方便既易於行,仍多
J36nB348_p0368c16║轉變。復手書一圖,緇素咸稱盡美盡善。且啟予曰,此
J36nB348_p0368c17║圖行,真足令人通達一切佛法,請更著譜,以申明之。
J36nB348_p0368c18║庶俾愚者,亦藉此了知世出世閒道理,雖有智者,亦
J36nB348_p0368c19║不敢妄加增損於其閒也。予韙其說,述譜如左。
J36nB348_p0368c20║   裂網疏自序
J36nB348_p0368c21║佛祖之道,以心傳心,菩薩造論通經,亦唯此一大事。
J36nB348_p0368c22║故云,十方諦求,更無餘乘。縱曲為群機,從實施權,說
J36nB348_p0368c23║種種道,如三草二木,受潤不同,而能潤之雨,原只一
J36nB348_p0368c24║味。故云,如食石蜜,中邊皆甜。又云,粗言及細語,皆歸
J36nB348_p0368c25║第一義。豈應封文失旨,橫執名相,剖判虛空也哉。且
J36nB348_p0368c26║如彌勒世尊,跡居補處,本必難思,無著天親,既是龍
J36nB348_p0368c27║華輔弼,與文殊普賢何異。至馬鳴龍樹,並金口授記,
J36nB348_p0368c28║傳佛心宗,其所著述,定不互相乖異。乃後世講師,輒
J36nB348_p0368c29║妄判曰,天親識論,立相始教,龍樹中論,破相始教,馬
J36nB348_p0368c30║鳴起信,終教兼頓,並未是圓。嗚呼,其亦不思甚矣。夫
J36nB348_p0369a01║天親宗瑜伽,而立唯識,先以唯識破我法二執,次明
J36nB348_p0369a02║識亦如幻,非真實有,故亦名破色心論。目之為立相
J36nB348_p0369a03║教可乎。龍樹依甚深般若,遍蕩四性情執,以顯法性。
J36nB348_p0369a04║故曰,欲具足一切佛法者,當學般若。又曰,若以無此
J36nB348_p0369a05║空,一切無所作,以有空義故,一切皆得成。目之為破
J36nB348_p0369a06║相教可乎。馬鳴以一心真如門,顯甚深般若,隨智說,
J36nB348_p0369a07║以一心生滅門,顯瑜伽八識,隨情說。真如即一真法
J36nB348_p0369a08║界,統事理而泯絕事理者也,生滅即全理所成之事,
J36nB348_p0369a09║全事無性之理也。二門不離一心,無一生滅非全體
J36nB348_p0369a10║真如,無一真如不全具生滅,即事事無礙法界也。謂
J36nB348_p0369a11║其不同唯識中論,仍非圓極一乘可乎。況經論中,並
J36nB348_p0369a12║謂真如與一切法,如水與波,不一不異,誠證具在,何
J36nB348_p0369a13║容偏執。蓋若言定一,則真如不生滅,應一切法亦不
J36nB348_p0369a14║生滅,或一切法生滅,應真如亦生滅,固不可。若言定
J36nB348_p0369a15║異,則真如非即一切法之實性,應在一切法外別有
J36nB348_p0369a16║方隅,不常不遍,尤為不可。故起信謂真如受熏者,譬
J36nB348_p0369a17║觸波時,即觸於水,所以破定異之執,初未嘗言真如
J36nB348_p0369a18║隨熏轉變也。唯識謂真如不受熏者,譬波動時,溼性
J36nB348_p0369a19║不動,所以破定一之執,初未嘗言別有凝然真如也。
J36nB348_p0369a20║(唯識論云,不同餘宗,離色心等,有實常法,名曰,真如。又云,真如,即是唯識實性。明文彰灼若此。後人乃以
J36nB348_p0369a21║凝然真如,誣謗唯識,罪何如哉。)然則,唯識所謂真故,相無別,即起信
J36nB348_p0369a22║一心真如門也,俗故相有別,即起信一心生滅門也。
J36nB348_p0369a23║楞伽經云,諸識有三種相,謂轉相,業相,真相。宗鏡釋
J36nB348_p0369a24║云,起心名轉,八俱起故,皆有生滅故,名轉相。動則是
J36nB348_p0369a25║業,八識皆動,盡名業相。八之真性,盡名真相。由此觀
J36nB348_p0369a26║之,起信唯識,皆宗楞伽明矣。宗本既同,則諸名義自
J36nB348_p0369a27║不相違。註疏家不能以義定名,漫爾依名定義,致令
J36nB348_p0369a28║二論,乖同水火,可不哀哉。此大乘起信論,藏有二本,
J36nB348_p0369a29║唐本更文顯義順,舊既流通梁本,私心弗敢自專,敬
J36nB348_p0369a30║以鬮決於佛,拈得宜解唐本,遂殫一隙微明,剖盡兩
J36nB348_p0369b01║宗迷執。門人成時,請名為裂網疏。
J36nB348_p0369b02║   幻遊雜集自序
J36nB348_p0369b03║癸巳之春,單丁行腳。戒子堅蜜,邀入新安結夏。冬於
J36nB348_p0369b04║歙浦,覽湯泉白嶽之勝。於深秋,甲午春,從武林菰城
J36nB348_p0369b05║而入靈峰。屈指匝一歲中,大半禁絕應酬。唯今春筆
J36nB348_p0369b06║墨汗漫,而存稿十不及三。既臥藏堂,偶一簡視,不滿
J36nB348_p0369b07║四十紙。故不復分門別類,唯依時之先後以為次第,
J36nB348_p0369b08║名幻遊雜集云。
J36nB348_p0369b09║   閱藏知津自序
J36nB348_p0369b10║心外無法,祖師所以示即法之心,法外無心,大士所
J36nB348_p0369b11║以闡即心之法。並傳佛命,覺彼迷情,斷未有欲弘佛
J36nB348_p0369b12║語,而可不知深究佛心,亦未有既悟佛心,而仍不能
J36nB348_p0369b13║妙達佛語者也。今之文字阿師,拍盲禪侶,竟何如哉。
J36nB348_p0369b14║嗚呼,吾不忍言之矣。昔世尊示涅槃,初祖大迦葉白
J36nB348_p0369b15║眾云,如來舍利,非我等事,我等宜先結集三藏,勿令
J36nB348_p0369b16║佛法速滅。嗟嗟,儻三藏果不足傳佛心,初祖何以結
J36nB348_p0369b17║集為急務邪。竊謂禪宗有三藏,猶奕秋之有棋子也,
J36nB348_p0369b18║三藏須禪宗,猶棋子之須活眼也。均一棋子也,善奕
J36nB348_p0369b19║者著著皆活,不善奕者著著皆死。均此三藏也,知佛
J36nB348_p0369b20║心者,言言皆了義,不知佛意者,字字皆瘡疣。然為懲
J36nB348_p0369b21║隨語生見,遂欲全棄佛語,又何異因噎廢飯哉。夫三
J36nB348_p0369b22║藏不可棄,猶飲食之不可廢也。不調飲食,則病患必
J36nB348_p0369b23║生,不閑三藏,則智眼必昧。顧歷朝所刻藏乘,或隨年
J36nB348_p0369b24║次編入,或約重單分類,大小混雜,先後失準,致展閱
J36nB348_p0369b25║者,茫然不知緩急可否。故諸剎所供大藏,不過僅存
J36nB348_p0369b26║名句文身,封緘保護而已,無由令閱者,達其旨歸,辨
J36nB348_p0369b27║其權實。佛祖慧命,真不啻九鼎一絲之懼。唯宋有王
J36nB348_p0369b28║古居士,創作法寶標目,明有蘊空沙門,嗣作彙目義
J36nB348_p0369b29║門,並稱良苦。然標目僅順宋藏次第,略指端倪,固未
J36nB348_p0369b30║盡美,義門創依五時教味,粗陳梗概,亦未盡善。旭年
J36nB348_p0369c01║三十,發心閱藏,次年晤壁如鎬兄於博山,諄諄以義
J36nB348_p0369c02║類詮次為囑。於是每展藏時,隨閱隨錄,凡歷龍居,九
J36nB348_p0369c03║華,霞漳,溫陵,幽棲,石城,長水,靈峰八地,歷年二十七
J36nB348_p0369c04║祀,始獲成槁,終不敢剖判虛空,但藉此稍辨方位,俾
J36nB348_p0369c05║未閱者,知先後所宜,已閱者,達權實所攝,義持者,可
J36nB348_p0369c06║即約以識廣,文持者,可會廣以歸約。若權若實,不出
J36nB348_p0369c07║一心,若廣若約,咸通一相,名為閱藏知津云。
J36nB348_p0369c08║   法海觀瀾自序
J36nB348_p0369c09║子輿氏曰,觀水有術,必觀其瀾,況大藏法海,甚深無
J36nB348_p0369c10║量,不得其術,何以觀之哉。統論修證法門,浩若塵沙,
J36nB348_p0369c11║非止八萬四千而已,然五門收之,罄無不盡。何者,欲
J36nB348_p0369c12║遊佛海,先資戒航,戒淨則解行可遵,行圓則祕密斯
J36nB348_p0369c13║證,證入則依果自嚴。故首律宗,明造修之始,次諸教,
J36nB348_p0369c14║明開解之塗,次禪觀,明實踐之行,繼密宗,明感應之
J36nB348_p0369c15║微,終淨土,明自他同歸之地也。中峰本公,謂密咒如
J36nB348_p0369c16║春,教乘如夏,南山律宗如秋,禪宗如冬。一往似當,再
J36nB348_p0369c17║研未必盡然。剋論諸宗,當究旨歸,不取跡象。禁咒祕
J36nB348_p0369c18║密如冬,令生意含於未發,豈全似春。戒為佛法初門,
J36nB348_p0369c19║儒不學禮無以立,釋不受戒不許聽教參禪,如春令
J36nB348_p0369c20║草木萌甲,安得似秋。豈謂佛制毗尼,似蕭何制律,遂
J36nB348_p0369c21║擬以肅殺之氣邪。禪於無修證中妙論修證,無證而
J36nB348_p0369c22║證,則體含萬用,可擬冬,無修而修,則刊華就實,正似
J36nB348_p0369c23║秋耳。教乘如夏,吾無閒然。只此四門,罔不以淨土為
J36nB348_p0369c24║歸,亦猶土之寄王四時也。夫大小兩乘,皆首戒律而
J36nB348_p0369c25║大必兼小,小不兼大。南山不敢自稱大乘,不應以南
J36nB348_p0369c26║山名宗,但云律宗如春可矣。教亦自有大小兩乘,西
J36nB348_p0369c27║土每分,此土晉魏以來,或分或兼,今皆獨弘大乘。復
J36nB348_p0369c28║有三家,一天台宗,二賢首宗,三慈恩宗。天台教觀齊
J36nB348_p0369c29║舉,教可如夏,觀即如秋。賢首教多觀少,清涼收禪為
J36nB348_p0369c30║頓教,圭峰自立三教以對三宗,則三教如夏,三宗如
J36nB348_p0370a01║秋。慈恩弘唯識,自修兜率觀門,基公略示唯識五觀,
J36nB348_p0370a02║未嘗剋實勸修,然夏後定有秋,是在學者自知領會
J36nB348_p0370a03║而已,故且云諸教如夏也。禪亦自有大小兩門,於大
J36nB348_p0370a04║乘中,復分頓漸,小及大漸,此所不論。達磨承佛教盛
J36nB348_p0370a05║行之後,特來指示心要,如畫龍點睛,令其飛去,乃至
J36nB348_p0370a06║六祖,無不皆然。雖藉楞伽金剛印心,未嘗廢教,而貴
J36nB348_p0370a07║行起解絕,不許坐在知解窠臼,故與台宗圓妙止觀
J36nB348_p0370a08║同如秋也。密宗唯大乘法,身入壇結密印,口誦密言,
J36nB348_p0370a09║意專密觀,名三密法門。若論初修之者,必先持淨戒,
J36nB348_p0370a10║發菩提心,解法界理,方許入壇,剋期取證,亦由春夏
J36nB348_p0370a11║而入秋。今約諸佛所說神咒,不許翻譯,唯令持者,立
J36nB348_p0370a12║地證入,又令聞者,乃至遇影蒙塵,皆成究竟解脫種
J36nB348_p0370a13║子,故但云密宗如冬也。淨土者,三德祕藏,常樂我淨,
J36nB348_p0370a14║究竟安隱之處。所謂常即法身,寂即解脫,光即般若,
J36nB348_p0370a15║非一非三,而三而一,不縱不橫,不並不別,不可思議,
J36nB348_p0370a16║不二而二。故全依即正名為佛身,全正即依名為淨
J36nB348_p0370a17║土。秖此常寂光法性身土,全體迷之,而為三界六道,
J36nB348_p0370a18║偏證取之,而為聲聞緣覺,權位菩薩,隨分悟之,而為
J36nB348_p0370a19║三賢十聖。所以諸佛為實施權,不動法性,垂下三土
J36nB348_p0370a20║為接三賢十聖,示實報淨土,為接聲聞緣覺權位菩
J36nB348_p0370a21║薩,示方便淨土,為接三界六道凡夫,示同居淨土。而
J36nB348_p0370a22║諸眾生,根性不同,樂欲亦異,或因持三聚戒,而淨四
J36nB348_p0370a23║土,或因習教解甚深義,而淨四土,或因禪觀直悟自
J36nB348_p0370a24║心,而淨四土,或因專修三密傳持咒印,而淨四土。或
J36nB348_p0370a25║唯一門而淨四土,或二門三門四門而淨四土,如世
J36nB348_p0370a26║閒草木華果,或生長熟脫於冬,或唯經一時即熟脫,
J36nB348_p0370a27║或經二時三時,乃至具經四時得熟脫,故須云淨土
J36nB348_p0370a28║如土,王四時也。夫八萬四千,乃至塵沙法門,未有不
J36nB348_p0370a29║具戒者,未有不正解者,未有不篤行者,未有不證密
J36nB348_p0370a30║者,未有不歸淨土者,故曰,五門收之,罄無不盡也。然
J36nB348_p0370b01║則無解行之戒,非戒也,無戒行之教,非教也,無戒教
J36nB348_p0370b02║之禪,非禪也。無戒行及禪之密,非密也。非戒非教非
J36nB348_p0370b03║禪非密,則非淨土真因也。非有四種淨土,則戒教禪
J36nB348_p0370b04║密無實果也。非真因實果,則不顯非因非果之心性
J36nB348_p0370b05║也。不顯心性,則無以觀法海甚深無量。而徹其涯底,
J36nB348_p0370b06║故以五門之瀾,為觀法海之術,願與同志者共之。
J36nB348_p0370b07║   幻住雜編自序
J36nB348_p0370b08║憶自辛未冬初,入靈峰,今閱二十四載矣。幻緣不定,
J36nB348_p0370b09║出入多番,僅於此結。辛未冬,壬申夏,癸未夏,甲申冬,
J36nB348_p0370b10║己丑冬,庚寅夏耳。癸酉甲申之春,及辛卯冬,皆暫入
J36nB348_p0370b11║旋出,席不暇煖,不亦深負山靈也乎。甲午仲春晦日,
J36nB348_p0370b12║從新安歸,始克痛謝他緣,畢志安臥。客歲名幻遊,今
J36nB348_p0370b13║應名為幻住也。偶有所述,名幻住雜編。
J36nB348_p0370b14║靈峰蕅益大師宗論卷第六之四
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