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【經文資訊】嘉興大藏經(新文豐版) 第四十冊 No. B480《一貫別傳》
J40nB480_p0167b01║一貫別傳卷四
J40nB480_p0167b02║    西蜀忠州聚雲寺沙門 廣真 著
J40nB480_p0167b03║   楞嚴經
J40nB480_p0167b04║ 總說。
J40nB480_p0167b05║般若所謂摩訶衍法即此經所謂大佛頂蓋大佛頂即
J40nB480_p0167b06║佛性也此性天得之而清地得之而寧人得之而靈王
J40nB480_p0167b07║侯得之而太平太空得之而冥冥中有精塵塵無不遍
J40nB480_p0167b08║剎剎無不周故云大也覺王由之而證圓覺故號密因
J40nB480_p0167b09║修證了義也菩薩以之而運如幻三昧故號六度萬行
J40nB480_p0167b10║也在聖不增處凡不減先天生而不精後天死而不老
J40nB480_p0167b11║變化不為用寂然不為體能生能死能短能長能方能
J40nB480_p0167b12║圓能柔能剛改頭換面應物尋常故云一切事究竟堅
J40nB480_p0167b13║固也然曰頂者謂世出世法無有過於此亦無有上於
J40nB480_p0167b14║此故云頂也此頂惟無心道人不舉步而步步踏著若
J40nB480_p0167b15║是多足蜈蚣隨踏隨遠也更有一般有眼不明有耳不
J40nB480_p0167b16║聰者臥於頂上自謂身處微賤終日喫飯不知飯是米
J40nB480_p0167b17║作終日著衣不知衣是綿成易曰乾道變化各正性命
J40nB480_p0167b18║見物物皆有此頂也又曰仁者見之謂之仁智者見之
J40nB480_p0167b19║謂之智百姓日用而不知者正見此頂迷悟不同途也
J40nB480_p0167b20║諸仁者繡出鴛鴦著眼看會得金針在誰手。
J40nB480_p0167b21║見性耳性之見者造而不犯犯而不墜性之不見者雖
J40nB480_p0167b22║不造猶犯不犯亦墜也何以見之如琉璃王因殺佛種
J40nB480_p0167b23║而墮善星比丘由妄說佛法而墮寶蓮香因私行淮而
J40nB480_p0167b24║入地獄此有造有犯理之所當墜者也若老人之易孤
J40nB480_p0167b25║身靜行比丘之易白蟒此不造而有犯不犯而有墜也
J40nB480_p0167b26║總其性之未見也至於上古老宿有以棒而欲擊投蓋
J40nB480_p0167b27║迦者有以棍而欲打達磨者有持劍而刺如來者有▆
J40nB480_p0167b28║猶者斬蛇者有以鴿飼貓者有食羊肉饅首者有用般
J40nB480_p0167b29║若湯擊瓶碎而洒結為冰者此謂造而不犯犯而不墜
J40nB480_p0167b30║總已見其性也經云貪嗔癡出即是佛出又云▆怒▆
J40nB480_p0167c01║即是梵行此正是具眼衲子迴得頭轉得腦提得起放
J40nB480_p0167c02║得下處所以云任運即常而知則合本妙違時夫候而
J40nB480_p0167c03║覺則合妄塵能如是者謂之無心應物也果能無心於
J40nB480_p0167c04║萬物則貪而無貪慢而無慢許而非許乃至訟而非訟
J40nB480_p0167c05║古人所謂羅欲不為[泳-永+(瑤-王)]昏荒顛倒不為醉濫誤混疑不
J40nB480_p0167c06║為殺也且道之在眼為見在耳為聞今欲出世者豈絕
J40nB480_p0167c07║乎見聞哉經云見見之時見非是見見猶離見見不能
J40nB480_p0167c08║及是見也非見也乃所以見也知乎此者則以遍大地
J40nB480_p0167c09║為一隻眼盡虛空為一箇耳森羅萬象為一身寒暑往
J40nB480_p0167c10║來為一鼻流水潮音為一舌大小邪正有無真假世出
J40nB480_p0167c11║遐自卑及高也然七處之中且道此心果不在耶唯見
J40nB480_p0167c12║性人則曰無在無不在說在亦得說不在亦得何也▆
J40nB480_p0167c13║彼異見王問波羅提曰何者是佛荅曰見性是佛王曰
J40nB480_p0167c14║師見性否荅曰我見佛性王曰性在何處荅曰性在作
J40nB480_p0167c15║用王曰是何作用我今不見荅曰今見作用王自不見
J40nB480_p0167c16║王曰於我有否荅曰王若作用無有不是王若不用體
J40nB480_p0167c17║亦難見王曰若當用時幾處出現荅曰若出現時當有
J40nB480_p0167c18║其入王曰其入出現當為我說波羅提即說偈曰在胎
J40nB480_p0167c19║曰身處世名人在眼曰見在耳曰聞在鼻辯香在舌談
J40nB480_p0167c20║論在手執提在足運奔遍現俱該法界收攝在一微塵
J40nB480_p0167c21║識者知是佛性不識喚作精魂今則世尊於此而提挈
J40nB480_p0167c22║阿難者正顯佛性也阿難作用而不知正弄精魂也精
J40nB480_p0167c23║魂與佛性請君莫錯過。
J40nB480_p0167c24║ 憍陳那悟客塵章。
J40nB480_p0167c25║此一章乃憍陳那自述本起因地而世尊借以導醒阿
J40nB480_p0167c26║難則知不住之客與搖動之塵皆妄而常住之主與寂
J40nB480_p0167c27║然之空實真也阿難於此雖悟見性如空主頭手如塵
J40nB480_p0167c28║客然猶未識能見之所以正空谷禪師所謂似到者也
J40nB480_p0167c29║不可謂之實到者也如僧問尊宿云如何是自身已宿
J40nB480_p0167c30║云丙丁童子去討火僧言下有悟後遇一師詰曰汝曾
J40nB480_p0168a01║參得知識來僧云曾參來師曰有何解悟僧云曾問尊
J40nB480_p0168a02║宿如何是自身已宿云丙丁童子去討火某於此有悟
J40nB480_p0168a03║師云汝作何領悟僧云丙丁火也而亦求火安得不為
J40nB480_p0168a04║自身已也師喝云汝猶未悟在僧急請開示師云汝問
J40nB480_p0168a05║來僧仍舉前問師曰丙丁童子去討火僧於此大悟方
J40nB480_p0168a06║今阿難只能悟得前面一轉語未能悟得後面一轉語
J40nB480_p0168a07║所以世尊於下八還之後追彼見精不還非汝而誰彼
J40nB480_p0168a08║猶擬意在故只可謂之似到而不可謂之實到者也如
J40nB480_p0168a09║或悟得則主中有客而客中有主主無非客客無非主
J40nB480_p0168a10║空中有塵而塵中有空空無非塵塵無非空自從識得
J40nB480_p0168a11║金針後一任風吹滿袖香又何拘於主客塵空也耶。
J40nB480_p0168a12║ 八還辯見。
J40nB480_p0168a13║余觀此八還之說若以內而言之則吾人所作善業如
J40nB480_p0168a14║日明也惡業如月黑也戶牖通處即六根也壅墻即▆
J40nB480_p0168a15║大也分別即第六意識也頑虛即無念無作之法也[土*孛]
J40nB480_p0168a16║塵即有為有相之法也清明之霽即八識心王也此八
J40nB480_p0168a17║者即鏡中像也所以喻如水中月影見精明元乃性之
J40nB480_p0168a18║用也如鏡之光也所以喻如第二月妙精明心即鏡之
J40nB480_p0168a19║體也所以喻如真月然無鏡則光像何來若無真月則
J40nB480_p0168a20║誰為第二月與水中影故知見精明元與緣塵分別之
J40nB480_p0168a21║八種亦由妙性而生▆故經云心生種種法生心滅種
J40nB480_p0168a22║種法滅今謂各還本▆者以內觀之還即無也空也諸
J40nB480_p0168a23║相既空而我能見諸相之明元當何所空要知空亦還
J40nB480_p0168a24║也然明元既為性之用何不還乎性體如第二月既為
J40nB480_p0168a25║真月所映何不返乎真明此一段正與大學格物物格
J40nB480_p0168a26║之理相符何以見之宋張子韶一日問於妙喜禪師曰
J40nB480_p0168a27║師知格物之道乎曰我不知格物但不知子知物格否
J40nB480_p0168a28║子韶一時罔措遂請曰▆仁者詳說師舉明皇幸蜀以
J40nB480_p0168a29║劍擊閬守畫像時閬守▆長安頭即段落之事韶於此
J40nB480_p0168a30║得悟乃呈偈曰子韶格▆妙喜物格要識一貫兩箇五
J40nB480_p0168b01║自可見畫像即物也而▆中影及第二月亦物也即見
J40nB480_p0168b02║精明元與緣塵分別之▆裡亦物也畫像一壞則物亦
J40nB480_p0168b03║格於真體諸相既空則▆遂歸於本月是知我故格物
J40nB480_p0168b04║而物亦格我也雖然如是到來函谷愁中月歸去蟠溪
J40nB480_p0168b05║夢▆山。
J40nB480_p0168b06║ 文殊請問章。
J40nB480_p0168b07║此節云見與見緣并所▆▆如虛空華本無所有此見
J40nB480_p0168b08║及緣元是菩提妙淨明體既云精見與色空諸象并分
J40nB480_p0168b09║別識相如空中之華本來無有云何又言此見及緣元
J40nB480_p0168b10║是菩提妙淨明體要知▆相見緣并所想相非離妙明
J40nB480_p0168b11║而有而此妙明若無見精見緣并所想相則不能顯如
J40nB480_p0168b12║清淨經云大道無形生育天地大道無情運行日月大
J40nB480_p0168b13║道無名長養萬物吾不知其名強名曰道故知天地日
J40nB480_p0168b14║月萬物即道之形道之情道之名也而此妙明即斯道
J40nB480_p0168b15║也見精見緣并所想相即天地日月萬物也蓋斯三者
J40nB480_p0168b16║若無斯道則何以有而斯道若無三者則何以彰可謂
J40nB480_p0168b17║妄因真有而妄即真色因空成而空即色正如水銀落
J40nB480_p0168b18║地大處大圓小處小闃斂來還歸一體故下文謂五陰
J40nB480_p0168b19║六入十二處十八界七大本如來藏妙真如性即程子
J40nB480_p0168b20║所謂天下無性外之物也。
J40nB480_p0168b21║ 識陰。
J40nB480_p0168b22║此節明識妄即真真空妙性絕諸塵壤本無真妄生滅
J40nB480_p0168b23║去來之相及思想煩動之念秖因一迷即如海中漚發
J40nB480_p0168b24║便有識相存焉故如來以瓶伽瓶為喻者正指識陰之
J40nB480_p0168b25║區宇也然識陰一成即與真空相隔則似瓶之空有內
J40nB480_p0168b26║外矣兩孔者為此識一生即分真妄生滅去來之跡眾
J40nB480_p0168b27║生之法總不出此兩端有此兩端於真空中即被兩▆
J40nB480_p0168b28║塞之也要知彼方此方皆真空也喻瓶擎空之去來而
J40nB480_p0168b29║無少空之跡并開孔之出入而無出入之相正喻識陰
J40nB480_p0168b30║或過去生而至於現在生或現在生至於未來生不見
J40nB480_p0168c01║此真空妙性之有減亦不見此識陰之有出入也若能
J40nB480_p0168c02║打破此瓶則真妄生滅去來之相及思想煩動之念宛
J40nB480_p0168c03║然真空一體矣即瓶之內空瓶之外空渾然不相隔也
J40nB480_p0168c04║何識陰之有故法句經曰精神居形內猶雀藏瓶中瓶
J40nB480_p0168c05║破則雀飛去矣山野之說即破瓶法也。
J40nB480_p0168c06║ 同是菩提瞪發勞相。
J40nB480_p0168c07║或問目睛瞪發勞相可也乃云同是菩提瞪發勞相者
J40nB480_p0168c08║何也荅菩提乃正覺性體眼根之妙如之經中所云翳
J40nB480_p0168c09║與華及空中狂相并第二月者俱障睛之物也皆因瞪
J40nB480_p0168c10║勞而得如菩提妙性體即太虛只因迷境識動便起舞
J40nB480_p0168c11║明內則根身成十八界外則器界成九種相此與眼中
J40nB480_p0168c12║之翳亦然故云同是菩提瞪發勞相又問何不直就眼
J40nB480_p0168c13║根塵上推破見性而必每根引前勞目之事者何也荅
J40nB480_p0168c14║謂六入皆如空華故根塵遍迷悟必從要只得指凡夫
J40nB480_p0168c15║易解之妄事開阿難未了之執情也故此六根總謂之
J40nB480_p0168c16║不空如來藏。
J40nB480_p0168c17║ 富樓那章。
J40nB480_p0168c18║此一節雖是開富樓那之大機實乃顯如來藏之大用
J40nB480_p0168c19║重在汝以色空相傾相奪於如來藏而如來藏隨為色
J40nB480_p0168c20║空周遍法界我以妙明不滅不生合如來藏而如來藏
J40nB480_p0168c21║唯妙覺明圓照法界之句蓋以色空相傾相奪者是▆
J40nB480_p0168c22║生滅相起生滅之心欲以此心合如來不生不滅之心
J40nB480_p0168c23║無有是處何為生滅如地水火風四者人以為實有是
J40nB480_p0168c24║相若以眾類所觀生滅之心論之地性是實則不可▆
J40nB480_p0168c25║易法身菩薩能變大地為金地種頓失則豈真實又如
J40nB480_p0168c26║墻如山呼聲能度則豈真實水性是實亦不可更易然
J40nB480_p0168c27║則天人見之為琉璃餓鬼見之為火魚則謂之室廬亦
J40nB480_p0168c28║豈真實火性是實亦不可更易樹提伽生於火中是火
J40nB480_p0168c29║為母慈又西國有布以火浣之鮮明謂之火浣布亦豈
J40nB480_p0168c30║真實風性是實然則列子御之旬有五日而後反又舟
J40nB480_p0169a01║得其便而駕之亦豈真實彼之諸物悟者觀之雖屬虛
J40nB480_p0169a02║妄而知有如來藏者存迷者見之以為實有而惑為實
J40nB480_p0169a03║相故欲合如來藏不生不滅之性而不可得所以如來
J40nB480_p0169a04║初非之則見如來藏可以為非相之相也次即之則是
J40nB480_p0169a05║如來藏可以為即相之相也終則離不離之則見如來
J40nB480_p0169a06║藏可以為是非莫定有無莫測體用齊彰之相也或問
J40nB480_p0169a07║曰何謂是余曰天女神通變舍利何謂非窮子見父不
J40nB480_p0169a08║知歸何謂離不離有時憨有時癡非我徒中怎得知。
J40nB480_p0169a09║ 演若達多迷頭認影。
J40nB480_p0169a10║眾生背覺合塵而不返如達多背頭著影而狂走然此
J40nB480_p0169a11║合塵著影處只一迷耳豈有因緣自然耶所以諸佛合
J40nB480_p0169a12║塵返影只一悟耳亦豈有因緣自然哉故煩惱菩提無
J40nB480_p0169a13║二無別也在二乘人又不然彼則捨妄塵而執無相以
J40nB480_p0169a14║為正卻妄心而守照心以為真於中恬然自在便謂涅
J40nB480_p0169a15║槃殊不知真常流注而妄為恬靜此亦與達多之迷頭
J40nB480_p0169a16║認影無異也在二乘則曰藏鏡狂走之人也在眾生則
J40nB480_p0169a17║曰執鏡狂走之人也在如來則打破鏡了故有頭面無
J40nB480_p0169a18║影有照而無相塵亦不去而法亦不著也問何為鏡荅
J40nB480_p0169a19║前不云乎覺明為咎是也問如何打破荅拔倒須彌山
J40nB480_p0169a20║踏穿香水海突出混沌來幾箇知好歹莊子云中有一
J40nB480_p0169a21║人非陰非陽處乎天地之間此乃打破鏡子之人也。
J40nB480_p0169a22║ 浮根四塵流逸奔色等句。
J40nB480_p0169a23║諸家以浮根四塵解為色香味觸或者又以為地水火
J40nB480_p0169a24║風予獨不然據阿難荅世尊云我今觀此浮根四塵祗
J40nB480_p0169a25║在我面之句則一面字已局定矣如是準正受禪師所
J40nB480_p0169a26║解色聲香味也有問者曰色聲香味以之解阿難所▆
J40nB480_p0169a27║則可以之解世尊云浮根四塵流逸奔觸流逸奔法者
J40nB480_p0169a28║恐說不過去也荅正在世尊所說者極當以色聲香味
J40nB480_p0169a29║解也所云浮根四塵而獨不云六者何也蓋四大中眼
J40nB480_p0169a30║耳鼻舌為浮根色聲香味乃(浮塵)也而身意兩根為根塵
J40nB480_p0169b01║之本當以沉字對看在身則統此浮根在意則無此浮
J40nB480_p0169b02║塵一切煩惱緣影妄想皆由此浮根之所招引若無浮
J40nB480_p0169b03║根招引則意根以何分別思量身根以何分別觸受正
J40nB480_p0169b04║以色聲香味眼耳鼻舌為枝葉故曰浮而以身意觸法
J40nB480_p0169b05║為本蒂故曰沉也四大一有此四者為先則門門奔外
J40nB480_p0169b06║而交物耳深造者請熟參之勿叱予之饒舌。
J40nB480_p0169b07║ 觀音三十二應。
J40nB480_p0169b08║或問觀音菩薩以圓通隨類應現如現獨覺聲聞天龍
J40nB480_p0169b09║鬼神等身則可也乃至菩薩勝解現圓即現佛身而為
J40nB480_p0169b10║說法然則佛身者而反以菩薩能現乎若是則觀音為
J40nB480_p0169b11║何等人也荅三十二應者有理有跡以跡言之則觀音
J40nB480_p0169b12║由耳根聞熏聞脩此根極圓而內外十方世界無所不
J40nB480_p0169b13║通故始修者圓通之因而所證必圓通之果安能不應
J40nB480_p0169b14║現於三十二身也以理言之則洪荒未判太音希聲繼
J40nB480_p0169b15║而大冶將陶則有威音有雷音有梵音有世音也大何
J40nB480_p0169b16║以謂之觀世音也蓋萬物皆負陰抱陽而成形沖氣以
J40nB480_p0169b17║為和此氣入於形質散於四肢言則為聲聽則成響視
J40nB480_p0169b18║則為光動則成觸無不賴此沖和之氣也欲反之者作
J40nB480_p0169b19║何下手脩持唯聲與視可為漸入之法故收視返聽者
J40nB480_p0169b20║正內觀其音聲也觀與聲爾者成片而圓裹太無融合
J40nB480_p0169b21║十極則三十二應者何人無之語佛法則現佛身語獨
J40nB480_p0169b22║覺法則現獨覺身乃至語天龍鬼神等法即是現天龍
J40nB480_p0169b23║鬼神等身也此乃不自觀音以觀觀者之觀音而使之
J40nB480_p0169b24║然也噫南華云咸其自取怒者其誰耶此非世音乎還
J40nB480_p0169b25║丹一粒分明在流落人間是幾年。
J40nB480_p0169b26║ 十四無畏。
J40nB480_p0169b27║此十四無畏一節重在由我不自觀音以觀觀者能令
J40nB480_p0169b28║眾生觀其音聲即得解脫之處夫聲音無相者也而曰
J40nB480_p0169b29║觀者何義且云不自觀音而又以觀觀是必有所以焉
J40nB480_p0169b30║予嘗讀周易諸子等書多見有論性學之理與吾教漸
J40nB480_p0169c01║說者無別蓋天地未形世界未立先有無極之真而宰
J40nB480_p0169c02║於恍惚杳冥之間即空中之妙有也及乎天地既分世
J40nB480_p0169c03║界已成則萬物各得此真而為性為命命猶令也非血
J40nB480_p0169c04║氣之質識息煖三之所謂命也謂天之所以命於我者
J40nB480_p0169c05║吾則謂之性也然則此性作何形狀而窺之橫渠先生
J40nB480_p0169c06║有云由太虛而有天之名由氣化而有道之名合虛與
J40nB480_p0169c07║氣故有性之名合性與知覺故有心之名此氣負於人
J40nB480_p0169c08║身藏於虛穴升降錯綜充塞周遍有此氣有此理所以
J40nB480_p0169c09║謂之理者即靈靈寂寂的東西也楞伽所謂阿賴耶識
J40nB480_p0169c10║即橫渠所謂知覺也故氣以行乎理理以載乎氣互相
J40nB480_p0169c11║動交則在眼能見在耳能聞在鼻辯香在舌談論在手
J40nB480_p0169c12║執捉在足運奔唯在虛穴腔子中發則為機擬則為意
J40nB480_p0169c13║起則為念動則為情正則為志邪則為欲知則為分別
J40nB480_p0169c14║識寂然不動而不能打破此一著此即含藏識之體也
J40nB480_p0169c15║今之觀音菩薩不自觀音者謂不以外觀之目視其竅
J40nB480_p0169c16║中已發之音而以返視內觀天則之目視其竅中未發
J40nB480_p0169c17║之源所謂氣母也太音也無極之真也空中之妙有也
J40nB480_p0169c18║天命也性也所以令眾生亦自觀其所以之音聲即得
J40nB480_p0169c19║解脫諸種煩惱也工夫至此則見聞覺知俱化根塵識
J40nB480_p0169c20║相盡泯六根圓澄而互用三身任運而無礙又何愛欲
J40nB480_p0169c21║兵戈藥叉枷鎖之能侵耶後之知見旋復觀聽旋復斷
J40nB480_p0169c22║滅妄想熏聞成聞聞熏精明音性圓銷滅音圓聞熏聞
J40nB480_p0169c23║離塵純音無塵銷塵旋明融形復聞六根圓通單持名
J40nB480_p0169c24║號之十三無畏者莫不在此最初(一著而變化也善念觀音者切勿錯過)。
J40nB480_p0169c25║ 八萬四千首臂寶日。
J40nB480_p0169c26║或曰觀音菩薩以圓通之修證者能應三十二化亦能
J40nB480_p0169c27║施十四無畏此則有理有跡然茲之四不思議中又能
J40nB480_p0169c28║現此多首多臂多目此亦有理有跡乎荅此真不可以
J40nB480_p0169c29║心思言議也蓋由修持有不思議理而後有不思議跡
J40nB480_p0169c30║也非善觀音者孰能入之夫此首臂目三者俱以八萬
J40nB480_p0170a01║四千為數即觀音之身一世界也一天地也何也地至
J40nB480_p0170a02║天八萬四千里人身賢脈至心脈八寸四分道家所謂
J40nB480_p0170a03║心天腎地也散於周身則八萬四千毫毛也在心意識
J40nB480_p0170a04║中有八萬四千(塵勞)也在法門則有八萬四千度無極也
J40nB480_p0170a05║獨人身八寸四分中有一無位真人非陰非陽徹上徹
J40nB480_p0170a06║下處乎天地之間放乎廣莫之野逍遙乎無何有之鄉
J40nB480_p0170a07║與太虛同體真空絕待所以觀音得此而能變此多首
J40nB480_p0170a08║多臂多目者也此其跡乎昔有無目道者淋雨之後著
J40nB480_p0170a09║白衣拄杖而自山來時人見其衣履無泥堊謂曰纔風
J40nB480_p0170a10║雨已道人何為衣上無泥跡道者荅曰吾拄杖頭上有
J40nB480_p0170a11║眼若是則通身是首通身是臂通身是目也此其理乎
J40nB480_p0170a12║箇裡知音切勿執像為是。
J40nB480_p0170a13║ 文殊選擇。
J40nB480_p0170a14║或問二十五聖者各以一門而獲圓通而文殊獨擇觀
J40nB480_p0170a15║音為最是何義也且世尊於雪山夜睹明星悟道此則
J40nB480_p0170a16║由見而得也至如手弄琵琶樓閣彈指袖出摩尼良久
J40nB480_p0170a17║默示放下歡梧拈花微笑達磨安心慧可懺罪天龍一
J40nB480_p0170a18║指黃蘗三打若皆必以耳根而得則諸老輩只今猶在
J40nB480_p0170a19║葛藤窩裡尚不知文殊作何見解而有如是去取也請
J40nB480_p0170a20║詳教之荅前不云乎彼等修行實無優劣前後差別我
J40nB480_p0170a21║今欲令阿難開悟二十五行誰當其根又云入菩薩乘
J40nB480_p0170a22║求無上道何有便門得易成就蓋文殊以耳根為最者
J40nB480_p0170a23║謂耳根反聞用工便易過於二十四行也何以見之要
J40nB480_p0170a24║知圓通即性體也發而為視聽言動用也用易明而體
J40nB480_p0170a25║難會即諸根只可明於外而實難返乎內也如眼能見
J40nB480_p0170a26║外而不能見膲腑身能與物相合而不能內合於性鼻
J40nB480_p0170a27║能聞香於外而不能返縮於內舌能嘗味而不能自嘗
J40nB480_p0170a28║其舌意則舉念為知不念則無知唯耳根外則能聞諸
J40nB480_p0170a29║聲內則能聞真氣徹上徹下恍惚氤氳其耳神乎陳眉
J40nB480_p0170a30║公云耳中忽聞金聲玉聲乃是真氣來入道欲成就雪
J40nB480_p0170b01║竇云眼見不如耳見者是也觀音以此而入便能三十
J40nB480_p0170b02║二應十四無畏謂通身是耳也而諸餘聖者各自以見
J40nB480_p0170b03║為見以心為心而不能通身遍用也又安知眼可耳鼻
J40nB480_p0170b04║可口身可心豈拘拘一塊血肉而已哉。
J40nB480_p0170b05║ 楞嚴咒。
J40nB480_p0170b06║或問此咒之靈何廣大無窮也能令聞持讀誦書寫佩
J40nB480_p0170b07║帶供養者即獲摩頂遠厄滅罪息災感通護持乃至入
J40nB480_p0170b08║道以證菩提等事自今觀之則聞持讀誦者不少書寫
J40nB480_p0170b09║供養者恒多而摩頂感通之妙不逢滅災護持之功未
J40nB480_p0170b10║得豈佛之虛說耶抑持之不法耶請詳其故荅古德有
J40nB480_p0170b11║云佛說一切法為度一切心我無一切心何用一切法
J40nB480_p0170b12║世尊自雪嶺而來唯以直心修煉初未嘗說是咒也摩
J40nB480_p0170b13║訶般若經見世尊宴坐帝釋護持亦有魔屬欲侵其側
J40nB480_p0170b14║帝釋云予有咒乃默念曰摩訶般若波羅蜜於是魔屬
J40nB480_p0170b15║盡化蓋咒從直心而得縱念之亦般若也今之人耳雖
J40nB480_p0170b16║聞而心未持口雖誦而身未佩設以供養或一日一至
J40nB480_p0170b17║一月一至而已故於感通不相干涉然持非徒以言句
J40nB480_p0170b18║而持也即佩亦非徒以言句而佩也此咒乃不思議之
J40nB480_p0170b19║旨即以不思議之心持之迺可夫此心既至於無忍無
J40nB480_p0170b20║議矣是則何思何議即郡子所謂終日思慮而未嘗有
J40nB480_p0170b21║所思慮者果能到此不思不議之處則萬有皆空真常
J40nB480_p0170b22║獨露如如了了明明曉曉此真白傘蓋也朝如斯夕如
J40nB480_p0170b23║斯一息如是千古如是若逝水之不舍晝夜也六祖云
J40nB480_p0170b24║從劫至劫手不失經從晝至夜無不念時正此之謂與
J40nB480_p0170b25║如是之人非佛之來摩頂而自性自摩謂公若知本源
J40nB480_p0170b26║佛亦不相似也非金剛之來護持而自性護持謂念慮
J40nB480_p0170b27║未起鬼神莫知不由乎我更由乎誰也非惡星災難之
J40nB480_p0170b28║遠離而自性遠離謂內省不疚夫何憂何懼也若然者
J40nB480_p0170b29║通身是咒通身是護法烏得以虛說目之乎咦只恐未
J40nB480_p0170b30║到水窮山盡處還須默地娑婆訶。
J40nB480_p0170c01║ 眾生十二種類。
J40nB480_p0170c02║或問眾生世界皆因妄明發生而有然則今人所作所
J40nB480_p0170c03║為無不是妄明顯現何世界不見重出眾生不見并有
J40nB480_p0170c04║似與經義相背也請釋其說荅大道本乎一心一心包
J40nB480_p0170c05║乎法界此理之所難隱者所以世尊前云富樓那之義
J40nB480_p0170c06║謂虛空為同世界為異眾生乃無同無異之相倘若吾
J40nB480_p0170c07║人一念清淨則六根寂然而同體是吾之虛空也纔一
J40nB480_p0170c08║著境則六塵紛然而異支是吾之世界也少焉忽生忽
J40nB480_p0170c09║滅或真或妄則六識熾然而若同體若異支是吾之眾
J40nB480_p0170c10║生也有此三者含藏自性遷轉不化是則為輪迴中物
J40nB480_p0170c11║矣即十二類亦由是而有也豈不是眾生世界皆因妄
J40nB480_p0170c12║明發生而有耶大顛所謂清淨界中纔一念閻浮早已
J40nB480_p0170c13║八千年者正此義也透得過的當於這裡猛省劈破面
J40nB480_p0170c14║門同自不同異自不異山河原是法王身糊餅依舊是
J40nB480_p0170c15║饅首是佛亦空何十二類之與有。
J40nB480_p0170c16║ 三漸次。
J40nB480_p0170c17║或問三漸次法除其助因則身清淨矣刳其正性則心
J40nB480_p0170c18║清淨矣此則違其現業則根塵二種不相流礙二種不
J40nB480_p0170c19║偶識亦不生所以安隱且有一切如來密圓淨妙皆現
J40nB480_p0170c20║其中而獲無生法忍似將及第矣何故又云從此漸修
J40nB480_p0170c21║安立聖位耶荅菩提本無漸次因攝眾生之心而有漸
J40nB480_p0170c22║次眾生既著有而生則攝生處亦假相而進即法華之
J40nB480_p0170c23║化城為歇其勞心以助前程也若是過量之人開口道
J40nB480_p0170c24║著舉步踏著夜夜同眠朝朝共起以何為漸復誰作次
J40nB480_p0170c25║這是不讀詩書人公案若是讀詩書人此三漸次法正
J40nB480_p0170c26║是會做文字了必須舉鄉試舉進士然後得名得位也
J40nB480_p0170c27║豈可不用聖位哉只是到那事業完備時歸來林下依
J40nB480_p0170c28║舊是箇未曾讀書人菩提涅槃休歇如是或又曰過量
J40nB480_p0170c29║者不用漸次即名位亦不用乎荅應以佛身得度者即
J40nB480_p0170c30║現佛身而為說法。
J40nB480_p0171a01║ 十信。
J40nB480_p0171a02║或曰合論云此十信尚屬生滅其說果否荅曰然信有
J40nB480_p0171a03║有內而發者有自外而來者自內發者木無生滅有外
J40nB480_p0171a04║來者有生滅也何以見之如人初生下地手便知動足
J40nB480_p0171a05║便知踢鼻便知出入氣口便知號叫眼便知視此天則
J40nB480_p0171a06║所不昧者乃性信也非習信也及長而根塵識相互起
J40nB480_p0171a07║緣境便昧了日用中叫即回頭喫飯便舉箸穿衣便抬
J40nB480_p0171a08║手矣即有具信者亦是教而善指而歸蓋自外來者也
J40nB480_p0171a09║所以十信山除欲而生便有依倚此乃不得已為初學
J40nB480_p0171a10║菩薩作一繫馬楊柳耳正蘇長公云瞽者欲告之以物
J40nB480_p0171a11║患其不識也則又以一物狀之夫此一物狀之則又一
J40nB480_p0171a12║物也非是物矣又云道有至是者有用是者故其法常
J40nB480_p0171a13║二猶器之用於手不如手之自用莫知其所以然而然
J40nB480_p0171a14║也今之十信者其器乎後之住行向地亦復如是。
J40nB480_p0171a15║ 五十五位。
J40nB480_p0171a16║予謂四十四心一心也五十五位一位也何耶乾慧心
J40nB480_p0171a17║者乾其愛欲而生慧慧既生矣則靈臺潔淨一切善法
J40nB480_p0171a18║自靜中生即現前最初一著厥後十信十住十行十迴
J40nB480_p0171a19║向四加行十地亦皆自此建立將去有是心故有是位
J40nB480_p0171a20║也要知淨信一著實菩提根本信此心而信此法則真
J40nB480_p0171a21║性常住住即定也定而後行者則以信住自利而復能
J40nB480_p0171a22║利他得利他已我與眾生共迴無為之心向於涅槃之
J40nB480_p0171a23║路是皆止於至善之地到這裡佛慧資生故有四加行
J40nB480_p0171a24║四行既成則如土長苗似地之有發生處及至十地圓
J40nB480_p0171a25║滿與佛相齊而無功用可施故曰等覺到等覺已了知
J40nB480_p0171a26║法位皆空依前只是舊時人故云始獲金剛心中初乾
J40nB480_p0171a27║慧地也所以善財初參文殊者以智生智也即乾慧心
J40nB480_p0171a28║也逮得歷過五十三員知識復蒙文殊摩頂者終歸於
J40nB480_p0171a29║智也即初乾慧地也又詣普賢而記者得妙覺之用也
J40nB480_p0171a30║所謂末後一句即未生已前一句也然法不離體內外
J40nB480_p0171b01║本如何必南參知識遍歷法位哉三藏法師云修習空
J40nB480_p0171b02║華萬行宴坐水月道場降伏鏡像天魔證得夢中佛果
J40nB480_p0171b03║蓋頌此也太初云會得頻來註我閒不勞涉水與登山
J40nB480_p0171b04║往來長與君相伴覺後方知道不難蓋明此也雖然如
J40nB480_p0171b05║是癡人面前不得與仙說夢。
J40nB480_p0171b06║ 想舉情沉。
J40nB480_p0171b07║予謂情與想似別而同也想雖輕舉第所想者必先緣
J40nB480_p0171b08║境而後想也情雖沉重▆▆發者必先由想而後動也
J40nB480_p0171b09║蓋想之相即心之所思思而存之於心故常虛懸渴仰
J40nB480_p0171b10║此只以存想善法希冀道理一邊論若見色而思見利
J40nB480_p0171b11║而想見一切喜樂之事而存之於心此又屬於情矣何
J40nB480_p0171b12║也情乃性之所發也若發之中節即感而遂通之妙也
J40nB480_p0171b13║奈何一見諸境著而不回癡而不脫故其源本清而濁
J40nB480_p0171b14║也其根本飛而況也其體本輕而重也豈吾人之性覺
J40nB480_p0171b15║中有若是想若是情若是境相之多者耶總為一切惟
J40nB480_p0171b16║心造也若想處不真則想亦情也若情能返照則情勝
J40nB480_p0171b17║想矣道家有云情來歸性初乃得稱還丹六祖云無情
J40nB480_p0171b18║無佛種者亦是義也經文以持戒持咒存佛存天之想
J40nB480_p0171b19║為輕者純於善者也以貪味貪財行淫之情為重者純
J40nB480_p0171b20║於惡者也所以善惡情想之中而有十分之例加感者
J40nB480_p0171b21║蓋專於善惡之論也豈區區想為輕情為重哉倘能純
J40nB480_p0171b22║情於善重亦可輕也若純想於惡飛亦為沉也學者須
J40nB480_p0171b23║細思之或問曰經云心欲生天夢想飛舉若飛心中善
J40nB480_p0171b24║福兼慧似想自想而心自心也又云純情即沉入阿鼻
J40nB480_p0171b25║獄若沉心中有謗大乘似情與心為兩樣也請詳示之
J40nB480_p0171b26║荅若飛心中若沉心中語雖別而義同也所以謂之心
J40nB480_p0171b27║者知覺而後有也凡人之一生所作所為或善或惡唯
J40nB480_p0171b28║心知之若相與渾忘則臨終之時不現於前反能轉業
J40nB480_p0171b29║此之沉於心飛於心者謂臨終之時知覺猶存也故善
J40nB480_p0171b30║則超升惡則墜墮此謂被業轉也安得謂情與想離吾
J40nB480_p0171c01║心而別有耶諸仁者但能無心於事無事於心則外塵
J40nB480_p0171c02║無所依內心無所為想非想而情非情天堂不有地獄
J40nB480_p0171c03║本空矣咦雖然如是只恐依舊尋他舌頭路等閒昧卻
J40nB480_p0171c04║空裡步。
J40nB480_p0171c05║ 十習因六交報。
J40nB480_p0171c06║或問曰今人日用中舉動謀為無不在此十習六交之
J40nB480_p0171c07║中固難免其沉墜矣然則升舉者亦在此十習六交之
J40nB480_p0171c08║中以何方便而越眾焉請不吝其說作將來眼荅十習
J40nB480_p0171c09║由六根而起六交由十習而結以根緣塵塵緣識互相
J40nB480_p0171c10║幻成身口意之三業也若論沉墜升舉在乎見性與不。
J40nB480_p0171c11║ 摩阿難頂告示阿難一節。
J40nB480_p0171c12║此一節乃如來舒金色之臂摩阿難頂且曰有三摩提
J40nB480_p0171c13║名大佛頂又云十方如來一門超出妙莊嚴路何故於
J40nB480_p0171c14║此依舊詰其講堂林園之見竟未示出一門者果何門
J40nB480_p0171c15║妙莊嚴路者果何路也要知此節重在不見如來見堂
J40nB480_p0171c16║外者之句此中潛有此門隱有此路也然雖有為權教
J40nB480_p0171c17║實寓無為至理世尊以此段而提挈阿難者蓋以講堂
J40nB480_p0171c18║喻阿難之色身以如來喻阿難之性體以堂外喻阿難
J40nB480_p0171c19║之塵境也柰何阿難不自覺了而移真遂妄所以世尊
J40nB480_p0171c20║以此徵為七徵之首以此見為諸見之本能於此悟入
J40nB480_p0171c21║者又安得不稱為大佛頂哉。
J40nB480_p0171c22║ 七處徵心。
J40nB480_p0171c23║昔陵行婆被趙州勘破哭聲乃云趙州眼光灼破四天
J40nB480_p0171c24║下州問之即令侍者問云如何是趙州眼婆豎起拳頭
J40nB480_p0171c25║州遂傳偈曰當機覿面提覿面當機疾報與陵行婆哭
J40nB480_p0171c26║聲何得失婆亦荅偈云哭聲師已曉已曉復誰知當時
J40nB480_p0171c27║摩竭國幾喪日前機只如世尊問阿難唯心與目今何
J40nB480_p0171c28║所在若是阿難得此妙心當時豎起這箇拳頭豈不令
J40nB480_p0171c29║世尊拄口無言何更有此七徵耶世尊原為垂手接引
J40nB480_p0171c30║一事故以阿難為法緣開權顯實使末代兒孫自邇及
J40nB480_p0172a01║世間為一法也孰為造孰為犯孰為墜哉咦前日圓通
J40nB480_p0172a02║寺無馬便騎騾今日普賢庵天熱便下河分明只是這
J40nB480_p0172a03║此兒一任諸人唱哩囉。
J40nB480_p0172a04║ 十種鬼類。
J40nB480_p0172a05║或問眾生既已非謗律儀犯菩薩戒毀佛涅槃則墮入
J40nB480_p0172a06║無間理固然也云何出為鬼趣唯有貪物貪色乃至貪
J40nB480_p0172a07║黨等十種之因而出竟未見破律犯戒毀涅槃者作何
J40nB480_p0172a08║鬼也請解其惑可乎荅眾生由有十習就有六交蓋習
J40nB480_p0172a09║與交即純情也然謗律犯戒毀涅槃者豈捨此而別有
J40nB480_p0172a10║哉如十罪中以貪為主貪而不返即癡也貪恨即瞋也
J40nB480_p0172a11║此是意根之業乃根本罪中犯戒之首罪也貪物則有
J40nB480_p0172a12║殺盜存焉貪惑貪罔貪明貪成皆出心之虛妄舌之奸
J40nB480_p0172a13║詐謗佛謗法皆由此出罪之總者破律犯戒毀涅槃是
J40nB480_p0172a14║也罪之散者貪物乃至貪黨之十罪是也括而言之不
J40nB480_p0172a15║出五逆十惡故經文不重說耳。
J40nB480_p0172a16║ 十種人道。
J40nB480_p0172a17║據上十種則知人道參乎想明者十三合乎情幽者十
J40nB480_p0172a18║七所以昏愚頑鈍者多文明特達者少向上者少下流
J40nB480_p0172a19║者多也然此界為五趣雜居故究其用心則人趣中五
J40nB480_p0172a20║趣皆有復形者不止畜生一類如天竺僧皆域晉惠時
J40nB480_p0172a21║▆洛陽請僧作禮指文法淵曰此菩薩從羊中來又指
J40nB480_p0172a22║竺法興曰此菩薩從天中來又僧曇翼生時脅有雉毛
J40nB480_p0172a23║故名翼因宿生聽法華經得脫雉身故然則人中諸類
J40nB480_p0172a24║皆有不止一類如富貴而慈善者似天中來克佷而剛
J40nB480_p0172a25║愎者似脩羅中來貧賤而常凍餒者似餓鬼中來頑癡
J40nB480_p0172a26║而無知識者似畜生中來常牢禁而囚首垢面者似地
J40nB480_p0172a27║獄中來夫種類不同勝劣各異則知來路定非一處今
J40nB480_p0172a28║則偏就畜生一道復形者說以見人身難得而袈裟一
J40nB480_p0172a29║失人身猶難復也故裴公序圓覺云鬼神沉幽愁之苦
J40nB480_p0172a30║鳥獸懷獝狘之悲脩羅方瞋諸天正樂可以整心慮趣
J40nB480_p0172b01║菩提唯人道為能耳人而不為吾末如之何也已矣。
J40nB480_p0172b02║ 十種仙。
J40nB480_p0172b03║此十種仙雖優等於人然其所行之術皆屬幻妄且羅
J40nB480_p0172b04║漢以九次第定為坐禪法世尊猶責之為妄想緣影何
J40nB480_p0172b05║況著認一色身而求壽相者乎故黃龍斥為守屍鬼玄
J40nB480_p0172b06║沙呼為魂不散死人也或曰幾見脩仙者多有顯化之
J40nB480_p0172b07║遺跡又有相傳之驗術似有所倚而不落空談若近之
J40nB480_p0172b08║脩佛者不惟不見其顯妙而反有不如意事豈若西域
J40nB480_p0172b09║道者動徹渡水騰雲或入定千百年一醒而闍維出其
J40nB480_p0172b10║舍利似此亦令人有化城之想也而我輩何沓漠之荅
J40nB480_p0172b11║此輩縱履水如平地閃睛如耀日亦是妄想所成有為
J40nB480_p0172b12║所就盡屬外道波旬非大乘根器也又安知最上乘法
J40nB480_p0172b13║與太空同體無為而彰以遍千世界為一隻眼以無量
J40nB480_p0172b14║有情為一箇心其顯化鳥得有窮之者哉彼地行者以
J40nB480_p0172b15║食道為功且不知我之甘露漿禪悅食金牛飯雲門餅
J40nB480_p0172b16║趙州茶投子油一飽可以忘百饑矣彼飛行者以藥道
J40nB480_p0172b17║為功且不知我之阿伽陀藥觸之則根結皆消一念相
J40nB480_p0172b18║應草服之則萬苦盡除壽命無量矣彼遊行者以化道
J40nB480_p0172b19║為功且不知我於煩惱礦中煉出佛性金光遍世界耀
J40nB480_p0172b20║滿十方矣彼空行者以氣精為功且不知我不依氣息
J40nB480_p0172b21║不依形色不依地水火風者是真空行也彼天行者以
J40nB480_p0172b22║潤德為功且不知我性水真空性空真水能現香水大
J40nB480_p0172b23║海生長鳥曇世界也彼通行者以吸粹為功且不知我
J40nB480_p0172b24║夜明符無盡燈灼破天地過於日月矣彼道行者以術
J40nB480_p0172b25║法為功且不知我以不思議心持不思議咒則三世諸
J40nB480_p0172b26║佛天龍八部立時護衛矣彼照行者以思憶為功且不
J40nB480_p0172b27║知我終日思慮而未嘗有所思慮正當恁麼時本來面
J40nB480_p0172b28║目自能圓照法界也彼精行者以交遘為功且不知我
J40nB480_p0172b29║純一無雜具足清白梵行之相一受形來在眼能見在
J40nB480_p0172b30║耳能聞在鼻辯香在手執捉在足運▆所謂夜夜抱佛
J40nB480_p0172c01║眠朝朝還共起矣彼絕行者以變化為功且不知我之
J40nB480_p0172c02║變化不造生死不求涅槃不染凡不入聖不居鬧不居
J40nB480_p0172c03║靜不捨道法而現凡夫相不起滅定而現諸威儀矣諸
J40nB480_p0172c04║仁者若識著採藥煉石運氣持咒者是誰或者畢竟是
J40nB480_p0172c05║誰便與和尚共一鼻孔如或未然且去深山岩穴裡搬
J40nB480_p0172c06║弄此精魂也罷。
J40nB480_p0172c07║ 三界諸天。
J40nB480_p0172c08║或問六欲天雖離塵擾而未能絕欲色界諸天雖離情
J40nB480_p0172c09║欲而未盡形累尚有色質無色界天色空俱無而伏識
J40nB480_p0172c10║現行得定果色此固以各所修因而得證故不能出三
J40nB480_p0172c11║界者也然維摩室中散花天女與宴坐岩邊獻花聞法
J40nB480_p0172c12║天人散花者變舍利弗而舍利不曉聞法者知無聞無
J40nB480_p0172c13║說而空生欣取此兩種天人不知生自何天而受自何
J40nB480_p0172c14║師乃有如是之聖辯神通也而諸天何獨滯礙乎且法
J40nB480_p0172c15║華龍女具腥臊之質獻摩尼而南方證果涅槃廣額擲
J40nB480_p0172c16║屠刀而成千佛一數此兩者較之諸天又何如又六念
J40nB480_p0172c17║中念天之法未審所念何天元珪付嶽神之戒曰先後
J40nB480_p0172c18║不合天心亦不識所合何天之心請詳示諸種乃可荅
J40nB480_p0172c19║心佛與眾生是三無差別豈諸天離此三種耶但執一
J40nB480_p0172c20║不通妄成絕欲離情空色伏識之因故現三界天形也
J40nB480_p0172c21║彼天女者知佛性本無男女之相則此身可任性而化
J40nB480_p0172c22║隨物不變正能化者不變之真也岩邊聞法者般若了
J40nB480_p0172c23║然則與帝釋豎草何異龍女所獻者豈世珠耶即性珠
J40nB480_p0172c24║一呈三界鎖殞何智如之若廣額屠兒又不可與諸天
J40nB480_p0172c25║共論也何也擲刀者已非廣額乃千佛中一佛所擲也
J40nB480_p0172c26║世尊豈肯猶豫不諾之云如是者正見千古老作家也
J40nB480_p0172c27║所以諸天不悟於此執絕欲為絕欲而不知欲本無絕
J40nB480_p0172c28║執離情為離情而不知情本無離執空色為空色而不
J40nB480_p0172c29║知色即是空執伏識為伏識而不知識即是智強於中
J40nB480_p0172c30║研窮銷礙捨苦覓樂捨樂歸淨殊不知捨有歸無猶是
J40nB480_p0173a01║逃峰而赴壑本無含那凡夫外道皆由不翻觔斗而致
J40nB480_p0173a02║若能翻得觔斗則成法破法皆名涅槃智慧愚癡通為
J40nB480_p0173a03║般若諸戒定慧及婬怒癡通是梵行能如是即謂之六
J40nB480_p0173a04║念中之念天也亦謂之先後所合之天心也夫天心者
J40nB480_p0173a05║即先天而天弗違後天而奉天時天且弗違而況於人
J40nB480_p0173a06║乎況於鬼神之說也柰何在天而不知噫。
J40nB480_p0173a07║ 發真歸元。
J40nB480_p0173a08║或問若謂一人發真歸元此十方(空界)皆悉銷殞果如斯
J40nB480_p0173a09║言則釋迦成佛後無天無地久矣何以十方世界猶存
J40nB480_p0173a10║耶荅昔有問於袁中郎曰仲尼乃致中和者何春秋之
J40nB480_p0173a11║天地不位萬物不育中郎曰今人愁苦則晴日和風皆
J40nB480_p0173a12║成憂隱今人快樂則疾風暴雨皆成暢適何關他天地
J40nB480_p0173a13║萬物事因人自得不同耳若在孔子分上實位釋迦合
J40nB480_p0173a14║上實殞但非麤浮者所能知見夫不殞則不位不位則
J40nB480_p0173a15║不殞殞位之間總無見聞思慮盡之矣奚必深求哉。
J40nB480_p0173a16║ 魔王宮殿崩裂。
J40nB480_p0173a17║或問行人發真歸元菩薩羅漢不相惱害者正所謂千
J40nB480_p0173a18║聖同源彼此如一也然則魔王鬼神及水陸精靈以何
J40nB480_p0173a19║因緣而宮殿崩裂自相驚慴耶荅方等會上有無量塵
J40nB480_p0173a20║屬惱害世尊而世尊安詳不遣唯文殊即入破魔軍三
J40nB480_p0173a21║昧定魔眾當時腦裂而肌骨欲碎世尊興慈復止文殊
J40nB480_p0173a22║出定魔眾乃云寧聞千萬釋迦佛名不願聞文殊師利
J40nB480_p0173a23║一名且文殊自白云魔非外來乃自己心境所招若能
J40nB480_p0173a24║一心大定萬慮冰銷則內外魔境自滅以此觀之喜有
J40nB480_p0173a25║喜魔怒有怒魔煩惱有煩惱魔自性若無喜怒煩惱內
J40nB480_p0173a26║境不出外境不入矣以是因緣能令魔宮崩裂驚懼者
J40nB480_p0173a27║不亦宜乎或又曰心無境滅理固然也其後僉來惱害
J40nB480_p0173a28║者何耶荅那伽大定無論森羅萬象俱在定裡蹉跎東
J40nB480_p0173a29║入西出男入女出者即此定也是定若使魔王得遇即
J40nB480_p0173a30║令轉魔為佛初修行人未能及此雖入真修行路聖智
J40nB480_p0173b01║未圓識陰未盡縱到三摩境界猶如不破明鏡未免胡
J40nB480_p0173b02║漢影來佛生相現稍失主持則魔王住舍矣要得撒手
J40nB480_p0173b03║無礙請君打破明鏡乃可。
J40nB480_p0173b04║ 五陰主人。
J40nB480_p0173b05║或曰正受禪師謂入三摩提者要在不迷五陰主人而
J40nB480_p0173b06║親識主人面目知主人住處若識其面目知其住處魔
J40nB480_p0173b07║將何所施力豈待煖氣漸鄰始能銷殞之說善固善矣
J40nB480_p0173b08║但不知以何為五陰主人也若五陰中別有一主人所
J40nB480_p0173b09║主則可謂真土矣何云五陰若即五陰而為主則成五
J40nB480_p0173b10║主人矣何得歸一請析其源荅發而為識轉而為智者
J40nB480_p0173b11║此五陰主人也五陰以此為體此以五陰為用若駕船
J40nB480_p0173b12║之師東西南北無一不曉乃生乃佛為實為權能為無
J40nB480_p0173b13║量劫來生死本者此也即妙圓明無作本心者此也謂
J40nB480_p0173b14║其靈靈寂寂者乃伊假面目也破靈靈寂寂而歸之無
J40nB480_p0173b15║所住者真面目也謂其罔象虛無者乃伊假住處也如
J40nB480_p0173b16║如不動了了常知者真住處也昔有生問於見吾子曰
J40nB480_p0173b17║今人所作所為無一不是靈性顯現忽然氣絕時未審
J40nB480_p0173b18║這箇靈靈寂寂的東西當歸何所見吾子曰你今問我
J40nB480_p0173b19║的時候這箇靈靈寂寂的東西住在甚麼處若識得今
J40nB480_p0173b20║日所住處則知後日所歸處矣若未知生又焉知其死
J40nB480_p0173b21║哉故世尊謂慶喜曰汝若不識心目所在則不能降伏
J40nB480_p0173b22║塵勞所以知其住處識其面目魔變為佛真無假何銷
J40nB480_p0173b23║殞如之不見古之宗師常自召曰主人翁復自應之曰
J40nB480_p0173b24║諾惺惺著他時後日莫受人瞞復自應之曰諾嗚呼此
J40nB480_p0173b25║其可謂真知真識者也。
J40nB480_p0173b26║ 色陰區宇。
J40nB480_p0173b27║若云動靜不移憶忘如一似打成一片而精明不為動
J40nB480_p0173b28║靜憶忘所奪可入三摩地矣云何又被色陰所覆蓋色
J40nB480_p0173b29║陰者由精明而有有明然後見色明即色之因也有明
J40nB480_p0173b30║然後別暗明即暗之機也精明未脫如癡蠅之撲窗心
J40nB480_p0173c01║望其明以求出不知有紙為隔礙也原見因明不知有
J40nB480_p0173c02║隔也如此則未免落入色陰窠裡又如飛蛾之樸燈亦
J40nB480_p0173c03║求明也而不知身被明沒即此一精明即是障道之魔
J40nB480_p0173c04║軍何關外來者耶昔袁中即過江陵夜見一僧於舟中
J40nB480_p0173c05║自剃其首旁有曰何不點燈中即哂之曰縱有燈亦無
J40nB480_p0173c06║用也彼自有真明在何用假明為要知入三摩地當用
J40nB480_p0173c07║手中眼可也。
J40nB480_p0173c08║ 受陰區宇。
J40nB480_p0173c09║所謂得其體而不能用者何也蓋見諸佛心如鏡中像
J40nB480_p0173c10║此是工夫上事未是見性一著所以雖識寂然不動之
J40nB480_p0173c11║真有在而未曉感而遂通之妙無窮也若得見性則無
J40nB480_p0173c12║事非體無時非用無體而體無用而用何隔礙之有哉
J40nB480_p0173c13║正如香嚴初見仰山而呈偈云去年窮未為窮今年窮
J40nB480_p0173c14║始是窮去年窮時猶有插錐地今年窮時錐也無仰山
J40nB480_p0173c15║曰師兄會得如來禪祖師禪猶未夢見在此點香嚴得
J40nB480_p0173c16║其體處也一日香嚴鋤地擲瓦擊竹而有聲即此有悟
J40nB480_p0173c17║次而成偈於仰山曰我有一機舉目視伊若然不信便
J40nB480_p0173c18║喚沙彌仰山曰師兄會得祖師禪也此點香嚴得其用
J40nB480_p0173c19║處也若得其用則識陰亦超何止受陰若未能得此如
J40nB480_p0173c20║其魅魘之人心固明了而不能足之蹈之手之舞之若
J40nB480_p0173c21║布袋裡老鴉欲出則不能出欲破則不能破左研右究
J40nB480_p0173c22║心境熾然不免受陰之▆有出也可不慎哉可不悟哉。
J40nB480_p0173c23║ 想陰區宇。
J40nB480_p0173c24║或曰從是凡身上歷六十聖位已登聖矣何故喻為寐
J40nB480_p0173c25║中寱語荅古人謂修習萬行尚成空華宴坐道場猶同
J40nB480_p0173c26║水月縱見靈山一會諸佛聖賢亦是天臺眼底之沙何
J40nB480_p0173c27║況六十種絡索行門不為真空體上之障礙哉所以龍
J40nB480_p0173c28║女知獻珠即授記廣額明擲刀是證果故覺速而成亦
J40nB480_p0173c29║速善財不知始參之文殊即末後摩頂之文殊則覺遲
J40nB480_p0173c30║而了亦遲從是凡夫上歷聖位者正善財邊事也故喻
J40nB480_p0174a01║為寐中寱語何也試觀睡熟之人而有寐言及至於惺
J40nB480_p0174a02║了不可得亦不自知可見六十聖位是人雖進歷修而
J40nB480_p0174a03║自性不相干涉此惟不寐者知有夢覺之差到地者識
J40nB480_p0174a04║有頓漸之階也漸中之路既繁則乘間之魔亦擾參理
J40nB480_p0174a05║之想既生則區局之陰方起又豈能如獻珠擲刀者之
J40nB480_p0174a06║暢快哉祖師云見道方修道不見復何修道性如虛空
J40nB480_p0174a07║虛空何所修遍觀修道者撥火覓浮漚試看弄傀儡線
J40nB480_p0174a08║斷一時休又云道性本無修無修自合道若起修道心
J40nB480_p0174a09║斯人不見道昧卻一真性反人鬧浩浩若逢修道人第
J40nB480_p0174a10║一莫向道能會此老數轉語始信搬柴運水漢即是放
J40nB480_p0174a11║光動地人。
J40nB480_p0174a12║ 行陰區宇。
J40nB480_p0174a13║或問既云了罔陳習唯一精真則識陰已現矣何故行
J40nB480_p0174a14║陰猶未盡荅想陰如大流行陰如波識陰如澄冰蓋想
J40nB480_p0174a15║即六識行即七識識即八識也想陰已盡六識滅矣滅
J40nB480_p0174a16║即為七識之半分相又能見諸十二眾生者是則精要
J40nB480_p0174a17║復生矣生則又為七識之半分相也有此生滅之境則
J40nB480_p0174a18║清擾猶在安得不為行(陰區)宇也故楞伽所謂不覺五陰
J40nB480_p0174a19║自共相是自心所現不實計有七識身由此觀之修行
J40nB480_p0174a20║不知者於中起染故成十種外道也楞伽又云惡心出
J40nB480_p0174a21║佛身血者正以空無相願三無漏智斷彼七識妄覺染
J40nB480_p0174a22║污蓋以染如血也。
J40nB480_p0174a23║ 識陰區宇。
J40nB480_p0174a24║或問行陰已盡則生機隳裂而感應懸絕矣且能六根
J40nB480_p0174a25║虛靜不復馳逸而內外湛明矣因何猶是識陰區宇未
J40nB480_p0174a26║曾破也荅若欲破盡識陰須憑甚深般若中間少留見
J40nB480_p0174a27║聞少著思議依前又是鐵山銅網雖云六根虛靜猶若
J40nB480_p0174a28║六根在也雖見內外湛明猶有內外影也且又觀由執
J40nB480_p0174a29║元這裡純是第八識生理如鏡在握何嘗破得此局所
J40nB480_p0174a30║以破後之相六根互用則六根之門已銷明若琉璃▆
J40nB480_p0174b01║內外之境俱化方得名為向上一著也故鏡清和尚問
J40nB480_p0174b02║靈雲曰混沌未分時如何雲曰露柱懷胎清云分後如
J40nB480_p0174b03║何雲曰如片雲點太清清云秪如太清還受點也無雲
J40nB480_p0174b04║不對清云恁麼則含生不來也雲亦不對清云直饒純
J40nB480_p0174b05║清絕點時何如雲曰猶是真常流注清云如何是真常
J40nB480_p0174b06║流注雲曰似鏡常明清云向上更有事不雲曰有清云
J40nB480_p0174b07║如何是向上事雲曰打破鏡來與子相見蓋瞻顧精色
J40nB480_p0174b08║觀由執元之處正是真常流注不知者於中妄度故有
J40nB480_p0174b09║向下十種外道要得本無留礙須打破鏡也天童拈曰
J40nB480_p0174b10║且道打破鏡來向甚麼處相見還會麼清秋老兔吞光
J40nB480_p0174b11║後湛水蒼龍蛻骨時。
J40nB480_p0174b12║ 諸根互用。
J40nB480_p0174b13║或問諸根互用之法如何解荅互用有二不見性者互
J40nB480_p0174b14║用則為十習六交即百姓日用而不知永嘉所謂觸塗
J40nB480_p0174b15║成滯也見性者互用則為三十二應三類化身古德所
J40nB480_p0174b16║謂隨流認得性無喜亦無憂也然諸根可合而入於一
J40nB480_p0174b17║一根可分而散於萬一處不見減萬處不見增又安知
J40nB480_p0174b18║有非一非萬之所以然者哉昔仰山問中邑如何是佛
J40nB480_p0174b19║性義邑云我與你說箇譬喻如室有六窗中安一獼猴
J40nB480_p0174b20║外有人喚云往往獼猴即應如是六窗俱喚俱應即云
J40nB480_p0174b21║只如獼猴睡時又作麼生邑乃下禪床把住云狌狌我
J40nB480_p0174b22║與你相見蓋六根猶六窗也獼猴猶佛性也人只知六
J40nB480_p0174b23║根有見聞覺知而不知所以見聞覺知者性也若在見
J40nB480_p0174b24║聞覺如上用心則諸根不能互用若在本來性體上任
J40nB480_p0174b25║運則一根能作諸根用諸根圓成無量覺正所謂無邊
J40nB480_p0174b26║剎境自他不隔於毫端十世古今始終不離於當念也。
J40nB480_p0174b27║ 八識因緣說。
J40nB480_p0174b28║世界未成色身未就總一性覺妙明即真空圓湛之體
J40nB480_p0174b29║儒家所謂無極而太極也蓋此妙明一現則如鏡生明
J40nB480_p0174b30║即名真常流注楞嚴謂之覺明為咎者即阿賴耶識也
J40nB480_p0174c01║此識空空洞洞靈靈皎皎如罔象虛無之相楞伽所謂
J40nB480_p0174c02║譬如巨海也海者能納眾流若鏡能照萬象故曰含藏
J40nB480_p0174c03║又為心王然海之水澄而淨為靜徹而波為動動則生
J40nB480_p0174c04║而靜則滅即心王之中滅則真而生則妄也既有真妄
J40nB480_p0174c05║生滅則成業識號曰末那識楞伽所謂識浪也然又名
J40nB480_p0174c06║之傳送者何也蓋此識依真染妄緣妄亂真忽有忽無
J40nB480_p0174c07║乍生乍滅故曰傳送也傳送由知而有知由想生知妄
J40nB480_p0174c08║知真知有知無知生知滅者第六分別意識也此識由
J40nB480_p0174c09║境而知境由根偶而對故眼能識色耳能識聲鼻能識
J40nB480_p0174c10║香舌能識味身能識觸色聲香味觸納之於意而分別
J40nB480_p0174c11║其美惡淑慝精粹幽戾者即意之法塵也楞伽所謂斯
J40nB480_p0174c12║由猛風起也所以八識因七識影現七識因六識染習
J40nB480_p0174c13║六識因五識分別五識因六識攬境然五識非因六識
J40nB480_p0174c14║不能攬境六識非因七識不能分別七識非因八識不
J40nB480_p0174c15║能染習八識非因七識不能影現當自性覺妙明真空
J40nB480_p0174c16║圓湛之初一識尚無何況有八只因一覺明則散為見
J40nB480_p0174c17║聞覺知同體異戶十八境界牽纏十二因緣鉤鎖栽下
J40nB480_p0174c18║三世革囊也楞嚴既曰若識陰盡則汝現前六根互用
J40nB480_p0174c19║從互用中便能超過十地是必有下手處或曰五識不
J40nB480_p0174c20║著諸相六識不分別取捨則七識滅而八識無生矣其
J40nB480_p0174c21║得互用可乎曰美則美矣猶落雲門病處天童所謂船
J40nB480_p0174c22║橫野渡涵秋碧此頌到法身處未免棹入蘆花照雪明
J40nB480_p0174c23║此頌直饒透脫放過即不可也又曰轉而成智可乎曰
J40nB480_p0174c24║轉則落於漸次矣只饒轉到大圓鏡則心經又謂無智
J40nB480_p0174c25║亦無得者何也曰然則何以返還之曰真空太虛也以
J40nB480_p0174c26║一氣而化生萬物者道也天性也有虛然後有氣有氣
J40nB480_p0174c27║然後有靈有靈然後有覺有覺然後有知知然後明明
J40nB480_p0174c28║然後生生然後化化化而生生者即生滅滅生也無同
J40nB480_p0174c29║異中熾然成異也若欲返還如天目中峰云一味生擒
J40nB480_p0174c30║活捉百般大用全提正永嘉不肯摘葉尋枝處汝但眼
J40nB480_p0175a01║如眉鼻如口心如髮腳如首則眼為天則之眼而見此
J40nB480_p0175a02║性耳為天則之耳而聞此虛鼻為天則之鼻而調此空
J40nB480_p0175a03║舌為天則之舌而嘗此真矣夫如是則五蘊為空如來
J40nB480_p0175a04║藏也根塵識為不空(如來)藏也七大為空不空如來藏也
J40nB480_p0175a05║得不成互用哉咦纔聞枯木裡龍吟又道鼻孔解撩天。
J40nB480_p0175a06║ 轉識說。
J40nB480_p0175a07║蓋性覺之妙明者天然智慧也法華所謂無師智自然
J40nB480_p0175a08║智也及至轉為覺明而生妄則是轉智為識也今欲轉
J40nB480_p0175a09║識成智須明逆順之理逆順者即妙明之心向外生妄
J40nB480_p0175a10║而影現為順為識向內明性覺而真實為逆為智道家
J40nB480_p0175a11║所謂順則生人逆則成仙也或曰此中何以見其四智
J40nB480_p0175a12║之妙乎曰得到返本田地即是入門見釋迦出門遇彌
J40nB480_p0175a13║勒眼識見色色即是空耳識聞聲聲即是法此正一
J40nB480_p0175a14║相中得見彌陀也古有云任運即常而知則合本妙遠
J40nB480_p0175a15║時失候而覺則合妄塵倘能應物不迷此即成所作智
J40nB480_p0175a16║也意者主於分別取捨若能見有亦有而不有見無亦
J40nB480_p0175a17║無而不無遇分別與之分別而常一遇取捨共之取捨
J40nB480_p0175a18║而不變斯則謂之妙觀察智也傳送識者有風則有浪
J40nB480_p0175a19║無風則浪絕雖前六識既不分別攬境則銷其麤分矣
J40nB480_p0175a20║然而依附覺明則生滅之根猶在但能滅之以氣生之
J40nB480_p0175a21║以虛氣也者虛而待物者也常常積塵斯則謂之平等
J40nB480_p0175a22║性智也如來藏性不離含藏八識此識似鏡常明故號
J40nB480_p0175a23║真常流注若能打破鏡子則大地法王身全身華藏海
J40nB480_p0175a24║斯則謂之大圓鏡智也雖然如是只饒踢翻滄海遍地
J40nB480_p0175a25║塵飛喝散白雲虛空粉碎的到來秪許一半。
J40nB480_p0175a26║ 銷安逸鬼說。
J40nB480_p0175a27║吹萬子一日出泥洹之室處法王之殿當斯時太音力
J40nB480_p0175a28║聲太素方形唯以何三昧為涉世具嗟彼闡提曹抱塵
J40nB480_p0175a29║焰於閻浮耽鳶鼠於器界其智莫吾信也而髡頭啞▆
J40nB480_p0175a30║者蔽摩尼於衣下眨圓影於眼底其智莫吾進也吾▆
J40nB480_p0175b01║為曇無竭俟洒血波倫而當機乎欲為莎陀詞作不請
J40nB480_p0175b02║之友而醒之乎噫俟則有待矣刖足而泣玉者幾誰智
J40nB480_p0175b03║則有悲仰矣藥草之三根易庇其不請之友不擇主人
J40nB480_p0175b04║請事斯以決已而殿旁有言曰自古高上之士不入而
J40nB480_p0175b05║藏不動而揚且有坐臥松巖飽芻粟以自樂況復春山
J40nB480_p0175b06║之釣甘貧賤而肆志乎梅熟深山者以芥葉流通而設
J40nB480_p0175b07║問此果莫辯歲時則見風薰雪冽為一色何怡怡然自
J40nB480_p0175b08║得焉若何必汶汶於物濁濁於塵徒賣舌根於齒上而
J40nB480_p0175b09║竟莫怖其杜口者坐斷耶若無以上林子規為聒耳也
J40nB480_p0175b10║請思之吹萬子聆其說矚之四方則有聲而無形喟然
J40nB480_p0175b11║嘆曰彼何人兮乃不可蹤跡之若是其語也詢諸人圓
J40nB480_p0175b12║主人主人曰闃闃寂寂靈靈皎皎吾之質也銷▆▆以
J40nB480_p0175b13║復吾太無之初隨其圓湛依其性覺不有而有不無而
J40nB480_p0175b14║無吾之極矣奚暇言語為哉請問諸平等公公▆▆▆
J40nB480_p0175b15║戕真返體作用者吾先有之今則閉門打睡青黃▆▆
J40nB480_p0175b16║不關其色金石絲竹不關其聲若水之常性隨圓▆▆
J40nB480_p0175b17║不識短長語則吾未之出也請問諸妙觀察長者長者
J40nB480_p0175b18║曰剖碔砆以別玉析魚目以辯珠吾能之也而後是有
J40nB480_p0175b19║是無則隨是非有非無則隨非是非群起靈臺物蔽得
J40nB480_p0175b20║摩訶衍大德以無住益我無心喚我忽爾見聞覺知無
J40nB480_p0175b21║障礙聲香味觸常三昧矣語則吾不能也請問諸垣外
J40nB480_p0175b22║五老五老曰拙本太元之根靈荒之母遭六動之牽纏
J40nB480_p0175b23║七繞之繁繫歸則同門出則異戶軒轅氏名吾曹為五
J40nB480_p0175b24║賊良有以也今則遇怛闊丈人以玄珠而易其睛以無
J40nB480_p0175b25║絃之琴而奪其聲以天籟靈靈而變其面孔以谷響潮
J40nB480_p0175b26║音松聲竹韻而換其舌根又復以枯木寒灰而轉其四
J40nB480_p0175b27║大使吾曹脫脫然成所作處而無心此尚無心孰為有
J40nB480_p0175b28║心而出諸言乎先生宜自反慎勿將心外求若瞥耳回
J40nB480_p0175b29║頭彼身自露也吹萬子遂柴其中稿其形灰其心問之
J40nB480_p0175b30║無荅舉之無陳絕情緒於氣漠理庖刀於絡經安詳自
J40nB480_p0175c01║若額規規而頻頻少焉殿側之語者果露其形也吹萬
J40nB480_p0175c02║子咄然責之曰若乃安逸鬼也若之所以安逸者非安
J40nB480_p0175c03║逸之所以也若常飯梁囓肥以可其口毛褥紡絲以厚
J40nB480_p0175c04║其身衣食足而思安安而逸逸而倦不展七佛之儀不
J40nB480_p0175c05║築五王之階況復知有饑者在巷寒者在林陷溺者在
J40nB480_p0175c06║顛危哉若不見夫白蟒處幽邃於二千歲者好靜之比
J40nB480_p0175c07║丘也目放品光而渡河不以筏者黃蘗所呵之神僧也
J40nB480_p0175c08║如獐獨躍不保其群者瞿曇所病之辟支也雖然巢父
J40nB480_p0175c09║許由善卷子陵為上古之隱君蓋彼一時者也又安能
J40nB480_p0175c10║為我今世之覺有情者哉若何以子規啟我其歸去來
J40nB480_p0175c11║明時吹萬子欲痛之以棒窆之以無陰陽地安逸鬼厲
J40nB480_p0175c12║爾厲聲曰影之所以弄者童兒也象之所以舞者狂夫
J40nB480_p0175c13║也棄影勞形則不可處陰滅影固其然先生知我為鬼
J40nB480_p0175c14║寧知我亦真乎知我為影寧知我亦形乎夫鬼之所以
J40nB480_p0175c15║為鬼者識也吾有時而鬼復有時而真有時而鬼見聞
J40nB480_p0175c16║覺知無不鬼有時而真視聽言動無不真先生莫輕錯
J40nB480_p0175c17║過我也吹萬子曰吾善知若為鬼者返識成智融智而
J40nB480_p0175c18║後有知也不知若為真者銷鬼為真脫真而後相圓也
J40nB480_p0175c19║若但知汝之安逸為是又烏知汝之安逸為非哉蓋不
J40nB480_p0175c20║知安逸之所以而安逸也若將何歸焉安逸鬼請示安
J40nB480_p0175c21║逸之所以吹萬子曰夫安逸者匪一匪多若種蓮花於
J40nB480_p0175c22║大焰坑中趺正覺於碎刀樹上者此羼提之安逸也蹈
J40nB480_p0175c23║三月聚糧之程而腳跟不遐於戶者動用之安逸也唱
J40nB480_p0175c24║懸河之舌根而海口無聲者說法之安逸也又烏知有
J40nB480_p0175c25║一身無量身一空無量空收一息而萬有全彰遍十方
J40nB480_p0175c26║而一毫不露其安逸何自然耶豈與爾默默於一界一
J40nB480_p0175c27║身踖踖於一心一眼者同日語哉鬼聞其旨恍若失魄
J40nB480_p0175c28║喪神啾啾然曰願同遊安逸矣願同遊安逸矣繼而大
J40nB480_p0175c29║圓主人而平等公而妙觀察長者而垣外五老異其口
J40nB480_p0175c30║而問音曰安逸鬼銷矣吾曹亦願先生銷之吹萬子曰
J40nB480_p0176a01║若輩不在銷而在融也予唱之而若和之唱之以無聲
J40nB480_p0176a02║和之以無音無聲則昏昏而默默無音則杳杳而冥冥
J40nB480_p0176a03║混沌之精乃吾之門予與若共遊廣莫之源於何有探
J40nB480_p0176a04║寥天之一於無生大圓主人曰善。
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J40nB480_p0176a06║
J40nB480_p0176a07║
J40nB480_p0176a08║
J40nB480_p0176a09║
J40nB480_p0176a10║一貫別傳卷四(終)
  數位典藏國家型科技計畫----「台北版電子佛典集成之研究與建構」
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