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【經文資訊】乾隆大藏經(新文豐版) 第一百五十三冊 No. 1636《莊子內篇註》
L153n1636_p0427b01║莊子內篇註卷之四      素十
L153n1636_p0427b02║    明匡廬逸叟憨山釋德清註
L153n1636_p0427b03║  大宗師
L153n1636_p0427b04║ 莊子著書自謂言有宗事有君蓋言有所
L153n1636_p0427b05║ 主非漫談也其篇分內外者以其所學乃
L153n1636_p0427b06║ 內聖外王之道謂得此大道於心則內為
L153n1636_p0427b07║ 聖人迫不得已而應世則外為帝為王乃
L153n1636_p0427b08║ 有體有用之學非空言也且內七篇乃相
L153n1636_p0427b09║ 因之次第其逍遙遊乃明全體之聖人所
L153n1636_p0427b10║ 謂大而化之之謂聖乃一書之宗本立言
L153n1636_p0427b11║ 之主意也次齊物論蓋言舉世古今之人
L153n1636_p0427b12║ 未明大道之原各以己見為是故互相是
L153n1636_p0427b13║ 非首以儒墨相排皆未悟大道特以所師
L153n1636_p0427b14║ 一偏之曲學以為必是固執而不化皆迷
L153n1636_p0427b15║ 其真宰而妄執我見為是故古今舉世未
L153n1636_p0428a01║ 有大覺之人卒莫能正之此悲世之迷而
L153n1636_p0428a02║ 不解皆執我見之過也次養生主謂世人
L153n1636_p0428a03║ 迷卻真宰妄執血肉之軀為我人人只知
L153n1636_p0428a04║ 為一己之謀所求功名利祿以養其形戕
L153n1636_p0428a05║ 賊其真宰而不悟此舉世古今之迷皆不
L153n1636_p0428a06║ 知所養耳若能養其生之主則超然脫其
L153n1636_p0428a07║ 物欲之害乃可不虛生矣果能知養生之
L153n1636_p0428a08║ 生則天真可復道體可全此得聖人之體
L153n1636_p0428a09║ 也次人間世乃涉世之學問謂世事不可
L153n1636_p0428a10║ 以有心要為不是輕易可涉若有心要名
L153n1636_p0428a11║ 干譽恃才妄作未有不傷生戕性者若顏
L153n1636_p0428a12║ 子葉公皆不安命不自知而強行者也必
L153n1636_p0428a13║ 若聖人忘己虛心以遊世迫不得已而應
L153n1636_p0428a14║ 乃免患耳其涉世之難委曲畢見能涉世
L153n1636_p0428a15║ 無患乃聖人之大用也次德充符以明聖
L153n1636_p0428b01║ 人忘形釋智體用兩全無心於世而與道
L153n1636_p0428b02║ 遊乃德充之符也其大宗師總上六義道
L153n1636_p0428b03║ 全德[備-用+冉]渾然大化忘己忘功忘名其所以
L153n1636_p0428b04║ 稱至人神人聖人者必若此乃可為萬世
L153n1636_p0428b05║ 之所宗而師之者故稱之曰大宗師是為
L153n1636_p0428b06║ 全體之大聖意謂內聖之學必至此為極
L153n1636_p0428b07║ 則所謂得其體也若迫不得已而應世則
L153n1636_p0428b08║ 可為聖帝明王矣故次以應帝王以終內
L153n1636_p0428b09║ 篇之意至若外篇皆蔓衍發揮內篇之意
L153n1636_p0428b10║ 耳。
L153n1636_p0428b11║知天之所為知人之所為者至矣(知天知人之知乃指
L153n1636_p0428b12║真知謂妙悟也天乃天然大道即萬物之所宗者所為謂天地萬物乃大道全體之變故
L153n1636_p0428b13║曰天之所為蓋天然無為而曲成萬物非有心也人之所為謂人稟大道乃萬物之一數
L153n1636_p0428b14║特最靈者以賦大道之全體而為人之性以主其形即所謂真宰者故人之見聞知覺皆
L153n1636_p0428b15║真宰以主之日用頭頭無非大道之妙用是知人即天也苟知天人合德乃知之至也)
L153n1636_p0429a01║知天之所為者天而生也(知大道在人稟而有生者也)知
L153n1636_p0429a02║人之所為者以其知之所知養其知之所不
L153n1636_p0429a03║知終其天年而不中道夭者是知之盛也(所知
L153n1636_p0429a04║者在人日用見聞覺知之知也所不知謂妙性本有人迷不覺故日用而不知由其不知
L153n1636_p0429a05║雖有故但知貪欲以養形而不知釋智遺形以養性故舉世昏迷於物欲戕生傷性不能
L153n1636_p0429a06║盡性全生以終其天年人者苟能於日用之間去貪離欲即境明心迴光返照以復其性
L153n1636_p0429a07║是以其知之所知養其知之所不知如此妙悟乃知之盛也)雖然有患夫
L153n1636_p0429a08║知有所待而後當其所待者特未定也(雖然有患
L153n1636_p0429a09║者意謂我說以所知養所不知此還有病在何也以世人一向妄知皆恃其妄知強不知
L153n1636_p0429a10║以為知未悟以為悟妄為肆志則返傷其性必待真悟真知然後為恰當第恐所待而悟
L153n1636_p0429a11║者未必真悟則恃為己悟則未可定也必若真真悟透天人合德本來無二乃可為真知)
L153n1636_p0429a12║庸詎知吾所謂天之非人乎所謂人之非天
L153n1636_p0429a13║乎且有真人而後有真知(意謂我說以人養天不是離人日用
L153n1636_p0429a14║之外別有妙道蓋天即人也人即天也直在悟得本來無二原無欠缺苟真知天人一體
L153n1636_p0429a15║方稱為真人矣)。
L153n1636_p0429b01║ 此一節乃一篇立言之主意以一知字為
L153n1636_p0429b02║ 眼目古人所云知之一字眾妙之門知之
L153n1636_p0429b03║ 一字眾禍之門蓋妙悟後方是真知有真
L153n1636_p0429b04║ 知者乃稱真人即可宗而師之也然知天
L153n1636_p0429b05║ 知人即眾妙之門也雖然有患即知之一
L153n1636_p0429b06║ 字眾禍之門也謂強不知以為知恃強知
L153n1636_p0429b07║ 而妄作則返以知為害矣此舉世聰明之
L153n1636_p0429b08║ 通病也。
L153n1636_p0429b09║何謂真人(此下喚起真人以示真人之所養者深迥與常人不同也)古之
L153n1636_p0429b10║真人不逆寡(寡謂薄德無智之愚人不逆者不拒也)不雄成(雄自
L153n1636_p0429b11║恃也成謂己為全德也不恃己德以傲世也)不謨士(謨即謀士即事謂無心於
L153n1636_p0429b12║事虛己以遊全不以事干懷也)若然者(真人如此處世)過而弗悔當
L153n1636_p0429b13║而不自得也若然者登高不慄入水不濡入
L153n1636_p0429b14║火不熱是知能登假於道也(言真人無心以遊世此全無得
L153n1636_p0429b15║失利害之心以情不附物故水火不能傷此則遺物全性是知則能登遐於道也)若
L153n1636_p0430a01║此(真人即世忘世之如此)古之真人其寢不夢(夢發於妄想以
L153n1636_p0430a02║真人情不附物則妄想不生故寢無夢)其覺無憂(真人虛懷遊世了無得失
L153n1636_p0430a03║之心故覺無憂)其食不甘(以道自娛故不甘於味)其息深深(深者
L153n1636_p0430a04║綿綿之意息麤而淺則心浮動真人心泰定而不為物動故其息深深)真人之
L153n1636_p0430a05║息以踵(此釋上深深之意踵者腳跟也以喻息之所自發處深不可測故心定而
L153n1636_p0430a06║不亂)眾人之息以喉(眾人之息在喉則麤淺之至故心浮而妄動所以日
L153n1636_p0430a07║用心馳於物而不知返)屈服者其嗌言若哇(心浮則言躁言不由
L153n1636_p0430a08║中則易屈服嗌者咽喉也哇吐也以淺麤之言自咽而吐無根之言也)其嗜欲
L153n1636_p0430a09║深者其天機淺(言世人麤淺如此者乃嗜欲之深汩昏真性全不知有天
L153n1636_p0430a10║然妙性皆墮妄知無真知也)。
L153n1636_p0430a11║ 此一節言真人妙悟自性是為真知者故
L153n1636_p0430a12║ 所養迥與世不同而以眾人觀之則自別
L153n1636_p0430a13║ 矣前云有患正恐未悟而恃妄知為得者
L153n1636_p0430a14║ 害之甚也故此雙明之。
L153n1636_p0430a15║古之真人不知悅生不知惡死(前略言真人處世忘利害
L153n1636_p0430b01║此則言真人不但忘利害而且超死生以與大道冥一悟其生本不生故生而不悅悟其
L153n1636_p0430b02║死本不死故不惡其死)其出不訢其入不距(出入即生死二字老
L153n1636_p0430b03║子云出生入死由不悅生故不貪生訢猶貪也不惡死故不距距謂爪而不肯入也)翛
L153n1636_p0430b04║然而往翛然而來而已矣(翛然乃鶴沖舉刷羽之聲也言真人
L153n1636_p0430b05║無心遊世翛然沖舉出入死生如遊太虛了無罣礙故云如此而已矣)不忘其
L153n1636_p0430b06║所始不求其所終(以悟其生本不生故不忘其所始以生與道遊不見
L153n1636_p0430b07║有世可出混萬物而為一故不求所終)受而喜之忘而復之(眾人
L153n1636_p0430b08║以生為累故患而不喜真人載道而生故受形而喜雖處人世心不違道相忘於世故念
L153n1636_p0430b09║念而復)是之謂不以心捐道不以人助天是之
L153n1636_p0430b10║謂真人(心與道遊故不捐道捐棄也人即是天不假造作修為故不以人助天如
L153n1636_p0430b11║此乃謂之真人)。
L153n1636_p0430b12║ 此一節言真人遊世不但忘利害而且忘
L153n1636_p0430b13║ 死生故雖身寄人間心超物表意非真知
L153n1636_p0430b14║ 妙悟未易至此欲人知其所養也。
L153n1636_p0430b15║若然者其心志其容寂其顙[弁*頁](若然者言真人如此遊世
L153n1636_p0431a01║其容貌與眾不同其心志志筆乘作忘言無心於世也其容寂言容貌寂然乃內湛而外
L153n1636_p0431a02║定也其顙[弁*頁][弁*頁]寬裕也謂其貌廣大寬容不拘拘之狀也此老子云孔德之容唯道是從
L153n1636_p0431a03║也)凄然似秋(言其面嚴冷若秋氣之肅也)暖然似春(言近之則
L153n1636_p0431a04║其中溫然暖然令人可親可愛也)喜怒通乎四時與物有宜
L153n1636_p0431a05║而莫知其極(言無心於喜怒但隨物所感或喜或怒了無一定於中故曰通
L153n1636_p0431a06║乎四時與物有宜而人不知無喜怒也故曰莫知其極)聖人之用兵也
L153n1636_p0431a07║亡國而不失人心利澤施乎萬世不為愛人
L153n1636_p0431a08║(言聖人無心御世與天施合德假而用兵即亡人之國而不失人心本無殺伐之心也縱
L153n1636_p0431a09║恩施萬世原非有意愛人也所謂天生天殺之意也)故樂通物非聖人
L153n1636_p0431a10║也(有心要通於物非自然矣)有親非仁也(大仁不仁親者有心私愛非大
L153n1636_p0431a11║仁也故曰賊莫大德有心)天時非賢也(揣度時勢非任命也)利害不
L153n1636_p0431a12║通非君子也(明哲保身乃稱君子不通利害率意狂為非君子也)行名
L153n1636_p0431a13║失已非士也(偽行虛名而無實則非士矣)亡身不真非役
L153n1636_p0431a14║人也(亡己為人則人皆聽役若執己殉名則見役於物非役人者也)若狐不
L153n1636_p0431a15║偕務光伯夷叔齊箕子胥餘紀他申徒狄是
L153n1636_p0431b01║役人之役適人之適而不自適其適者也(此數
L153n1636_p0431b02║子者皆知之不真徇名喪實去聖遠矣)。
L153n1636_p0431b03║ 此一節[既/木]言所知不真不能忘己忘名有
L153n1636_p0431b04║ 心要譽徇名喪實皆非真知之聖也下又
L153n1636_p0431b05║ 言真人真知之不同。
L153n1636_p0431b06║古之真人(此下一節明真人遊世之狀)其狀義(無可不可)而不
L153n1636_p0431b07║朋(中心和而不流)若不足(虛之至也)而不承(若一物無所受)與乎
L153n1636_p0431b08║(與世容與)其觚而不堅也(觚者方也雖介然不群而非堅執不化者)張
L153n1636_p0431b09║乎(施為也)其虛而不華也(雖見施為而中心空空不以華美為尚)
L153n1636_p0431b10║邴邴乎(邴喜貌)其似喜乎(雖喜而無心於喜也)崔乎(言折節謙
L153n1636_p0431b11║下也)其不得已乎(雖謙下以接人其實以不得已而泛應也)滀乎(滀渟
L153n1636_p0431b12║滀如水之湛滀也)進我色也(謂中心湛滀而和氣日見於顏面之間)與
L153n1636_p0431b13║乎(與之相處)止我德也(人與相處而不忍去)厲乎其似世乎
L153n1636_p0431b14║(厲謂嚴整而不可犯亦似世之莊重也)謷乎其未可制也(謷謂謷然
L153n1636_p0431b15║禮法之外似不可以禮法拘制也)連乎其似好閉也(連者[(冰-水+〡)*ㄆ]攝撿束
L153n1636_p0432a01║之意雖[(冰-水+〡)*ㄆ]攝撿束但似好閉其實無所閉藏也)悗乎忘其言也(悗俯下之
L153n1636_p0432a02║意謂對人謙下若忘其言者)以刑為體(刑者不留其私謂中心一私不留以
L153n1636_p0432a03║為其體)以禮為翼(雖忘禮法猶假禮以輔翼可行於世)以知為時
L153n1636_p0432a04║(真知時之可否以行止也)以德為循(言以德但為循順機宜也)以刑為
L153n1636_p0432a05║體者綽乎其殺也(綽者有餘之義謂殺盡私欲一私不留而尤損之也)
L153n1636_p0432a06║以禮為翼者所以行世也(言既遊世不可出於禮法之外也)
L153n1636_p0432a07║以知為時者不得已於事也(言迫不得已而後應也)以
L153n1636_p0432a08║德為循者言其與有足者至於丘也(丘高處也言循
L153n1636_p0432a09║順機宜接引愚蒙令有識者皆可上進於道故喻如有足者皆可引進於高處也此四句
L153n1636_p0432a10║釋上刑禮知德四句)而人真以為勤行者也(老子云用之不勤勤
L153n1636_p0432a11║勞也言真人遊行於世無心而遊雖行而不勞也)。
L153n1636_p0432a12║ 此一節形容真人虛心遊世之狀貌如此
L153n1636_p0432a13║ 之妙言雖超世而未嘗越世雖同人而不
L153n1636_p0432a14║ 群於人此真知之實也。
L153n1636_p0432a15║故其好之也一其弗好之也一(故者由上遊世之工夫純
L153n1636_p0432b01║一故得天人合德也好之者天也弗好者人也今皆一矣是謂之天人合德)其一
L153n1636_p0432b02║也一其不一也一(其一謂天人合一謂天與人合一而歸於道則萬物
L153n1636_p0432b03║雜然而不一者盡皆渾然會歸於道也)其一與天為徒(既人合其天則
L153n1636_p0432b04║人天一則人可與天為徒也)其不一與人為徒(謂天人原不一也今
L153n1636_p0432b05║人既合天而未免遊於人世則以天而遊故與人為徒)天與人不相勝
L153n1636_p0432b06║也此之謂真人(若超然絕俗則是以天勝人若逐物亡性則是以人勝天
L153n1636_p0432b07║今天人合德兩不相傷故不相勝必如此方是真人)。
L153n1636_p0432b08║ 此一節總結前知天知人工夫做到渾然
L153n1636_p0432b09║ 一體天人一際然後任其天真則在天而
L153n1636_p0432b10║ 天在人而人天地同根萬物一體故天與
L153n1636_p0432b11║ 人兩不相勝必如此真知妙悟渾化之極
L153n1636_p0432b12║ 乃可名為真人此豈可強知妄見而可比
L153n1636_p0432b13║ 擬哉此真人真學之全功故下章從死生
L153n1636_p0432b14║ 命也起至藏舟章末皆極口勉人學道要
L153n1636_p0432b15║ 做真實工夫。
L153n1636_p0433a01║死生命也(此下教人做了死生之工夫命謂自然而不可免者)其有夜
L153n1636_p0433a02║旦之常天也(人有死生如時之夜旦不可免者且陰陽有夜旦太虛恒一而
L153n1636_p0433a03║無昏曉喻人形雖有生死而真性常然不變如太虛之無變故曰天也)人之有
L153n1636_p0433a04║所不得與(去聲)皆物之情也(謂真性在人天然自具一毫人力不
L153n1636_p0433a05║能與其間此人人同有之真體所謂真宰天君是也此須養而後知)彼特以天
L153n1636_p0433a06║為父(言人人皆稟真性而有形天然自足故曰以天為父)而身猶愛之
L153n1636_p0433a07║而況其卓乎(言此血肉之假身賴世之父而有生且養身全孝以尊父況天
L153n1636_p0433a08║君載我之形卓然不屬形骸者豈不知所養而尊之乎)人特以有君為
L153n1636_p0433a09║愈乎已而身猶死之而況其真乎(且以世人知有君欲
L153n1636_p0433a10║盡忠者而以身死之況真君宰我之形而不能忘形以事之忠之可謂不智之甚矣此言
L153n1636_p0433a11║激切之至人讀此而不悟非夫也)。
L153n1636_p0433a12║ 此言真性在我而不屬生死者乃真常之
L153n1636_p0433a13║ 性也而人迷之而不悟嗜欲傷之而不知
L153n1636_p0433a14║ 所養豈非至愚也哉。
L153n1636_p0433a15║泉涸魚相與處於陸相煦以濕相濡以沫不
L153n1636_p0433b01║如相忘於江湖(老子云失道而後德失德而後仁失仁而後義此取魚失
L153n1636_p0433b02║水如失道德而後仁義且以仁義相尚正似相濡以濕沫不若相忘於江湖以喻必忘仁
L153n1636_p0433b03║義而可遊於大道之鄉也)與其譽堯而非桀也不若兩忘
L153n1636_p0433b04║而化其道(無譽無非則善惡兩忘而與道為一乃真知之盛也)夫大塊
L153n1636_p0433b05║(天地也)載我以形勞我以生佚我以老息我以
L153n1636_p0433b06║死故善吾生者乃所以善吾死也(言人生天地勞佚死
L153n1636_p0433b07║生皆自然而不可卻者命也此所謂人也苟知命之所係即道之在是知由人而即天也
L153n1636_p0433b08║若知天與人本無二致則渾然合道而不以人害天虛心遊世以終其天年生不忘道故
L153n1636_p0433b09║云善吾生者乃所以善吾死此其天人合德死生無變任造物之自然此知之至也)。
L153n1636_p0433b10║ 此言世人不知大道而以仁義為至故以
L153n1636_p0433b11║ 仁愛親以死事君此雖善不善故如泉涸
L153n1636_p0433b12║ 而魚以濕沫相煦濡也若能渾然悟其大
L153n1636_p0433b13║ 道則萬物一體善惡兩忘故如魚之相忘
L153n1636_p0433b14║ 於江湖如此乃可謂知天知人天人合德
L153n1636_p0433b15║ 而能超乎生死之外故在生在死無不善
L153n1636_p0434a01║ 之者也。
L153n1636_p0434a02║夫藏舟於壑藏山於澤謂之固矣然而夜半
L153n1636_p0434a03║有力者負之而走昧者不知也(藏天真於有形如藏舟於
L153n1636_p0434a04║壑藏有形於天地如藏山於澤謂之固矣此常人以此為定見也然造化密移雖天地亦
L153n1636_p0434a05║為之變而常人不覺如有力者負之而趍昧者不知也)藏小大有宜猶
L153n1636_p0434a06║有所遯(形與天地雖小大有宜宜皆不免於變)若夫藏天下於
L153n1636_p0434a07║天下而不得所遯是恒物之大情也(若知此身與天
L153n1636_p0434a08║地萬物皆與道為一渾然大化而不分是藏無形於無形如此則無遯則如藏天下於天
L153n1636_p0434a09║下而不得所遯矣此天地萬物之實際也故曰恒物之大情)特犯人之形
L153n1636_p0434a10║而猶喜之若人之形者萬化而未始有極也
L153n1636_p0434a11║其為樂可勝計耶(言大化造物千變萬化而人特萬物之一數耳而人
L153n1636_p0434a12║不知特以得人身為喜如此則萬物皆有可喜者其樂可勝計耶)故聖人將
L153n1636_p0434a13║遊於物之所不得遯而皆存善夭善老善始
L153n1636_p0434a14║善終人猶效之(言聖人心與道遊則超然生死乃物所不得遯如此則物
L153n1636_p0434a15║物無非道之所在故天壽始終無所不善者而人猶效之)又況萬物之所
L153n1636_p0434b01║係而一化之所待乎(言大道之原乃萬物之根宗故云所係萬物非
L153n1636_p0434b02║此而不能融貫而為一故云一化之所待此實天地萬物之大宗聖人之所宗而師之者
L153n1636_p0434b03║此也可不悟乎)。
L153n1636_p0434b04║ 此發明大道無形而為天地萬物之根本
L153n1636_p0434b05║ 人人稟此無形之大道而有生是為真宰
L153n1636_p0434b06║ 若悟此大道則看破天地萬物身心世界
L153n1636_p0434b07║ 消融混合而為一體若悟徹此理則稱之
L153n1636_p0434b08║ 曰大宗師是所謂大而化之謂聖者也至
L153n1636_p0434b09║ 此則無己無功無名逍遙於萬物之上超
L153n1636_p0434b10║ 脫於生死之途以世人[既/木]不知此大道之
L153n1636_p0434b11║ 妙而以小知小見之自是不得逍遙各執
L153n1636_p0434b12║ 己是互相是非故喪其有生之主而要求
L153n1636_p0434b13║ 名利於世間故德不充符是則前五篇所
L153n1636_p0434b14║ 發揮者未曾說破故此篇首乃立知天知
L153n1636_p0434b15║ 人有真知方為真人直說到此方指出一
L153n1636_p0435a01║ 箇大宗師正是老莊立教之所宗者如此
L153n1636_p0435a02║ 而已故此後重新單提起一道字來發揮
L153n1636_p0435a03║ 足見立言前後一貫言雖蔓衍而意有所
L153n1636_p0435a04║ 宗於此可見矣。
L153n1636_p0435a05║夫道(上文說了大宗師狀貌結了前義言大宗師宗所宗者大道上云萬物所係一
L153n1636_p0435a06║化所待者何乃大道也故此下發揮大道之妙以明萬物所係一化所待之義立意皆從
L153n1636_p0435a07║老子天得一以清等來)有情有信(此言大道之體用也齊物云可形已信有
L153n1636_p0435a08║情無形正指此也此從老子窈窈冥冥其中有精其精甚真其中有信此言有情謂雖虛
L153n1636_p0435a09║而有實體不失其用曰信)無為無形(湛然常寂故無為超乎名相故無形)可
L153n1636_p0435a10║傳而不可受可得而不可見(以心印心故可傳可受妙契忘
L153n1636_p0435a11║言故無受無得)自本自根(本自天然原非假借)未有天地自古
L153n1636_p0435a12║以固存(天地以之建立故先有固存)神鬼神帝生天生地
L153n1636_p0435a13║(變化不測為天地萬物之主)在太極之先而不為高(伏羲畫卦
L153n1636_p0435a14║始於太極推之向上更有事在故不以為高)在六極之下而不為
L153n1636_p0435a15║深(包天地容六合故不為深)先天地生而不為久(以固存故不為
L153n1636_p0435b01║久)長於上古而不為老(萬化密移而此道湛然故不老)豨韋
L153n1636_p0435b02║(古帝王名)得之以挈天地([參-(彰-章)+(恭-共)]贊化育整理世界)伏羲(軒黃也)得
L153n1636_p0435b03║之以襲氣母(襲取也氣母生物之本也襲氣母即老子求食於母)維斗
L153n1636_p0435b04║(北斗天之樞也)得之終古不忒(忒差也北斗天樞居所不動故不差忒)
L153n1636_p0435b05║日月得之終古不息(運行而不已用行而不殆)堪壞(崑崙之神
L153n1636_p0435b06║人面獸形)得之以襲崑崙(此襲猶承襲言主持崑崙)馮夷(河伯也)
L153n1636_p0435b07║得之以遊大川肩吾(山神也)得之以處太山黃
L153n1636_p0435b08║帝(軒轅也)得之以遊雲天(乘龍飛昇上僊也)顓頊(五帝之一)
L153n1636_p0435b09║得之以處玄宮禺強(北海之神山海經云玄者有神人面鳥形珥兩
L153n1636_p0435b10║青蛇踐兩蛇名曰禺強)得之立乎北極(北海之極)西王母(瑤池
L153n1636_p0435b11║仙長也)得之坐乎少廣(王母所居之宮也)莫知其始莫
L153n1636_p0435b12║知其終(此二句總結上文列聖神人主持天地日月星辰皆恃大道故莫知其始
L153n1636_p0435b13║終此直從老子天得一以清一章中變化如許說話)彭祖(姓籛古長壽之人)得
L153n1636_p0435b14║之上及有虞下及五伯(世傳彭祖壽八百歲故上自有虞下及五
L153n1636_p0435b15║伯)傅說(商之賢相)得之以相武丁乘東維騎箕尾
L153n1636_p0436a01║而比於列星(傅說一星在尾上言其乘東維騎箕尾之間也)。
L153n1636_p0436a02║ 此明大宗師者所宗者大道也以大道乃
L153n1636_p0436a03║ 天地萬物神人之主今人人稟此大道而
L153n1636_p0436a04║ 有生處此形骸之中為生之主者所謂天
L153n1636_p0436a05║ 然之性以形假而性真故稱之曰真宰而
L153n1636_p0436a06║ 人悟此大道徹見性真則能外形骸直於
L153n1636_p0436a07║ 天地造化同流混融而為一體而為世間
L153n1636_p0436a08║ 人物之同宗者故曰大宗師者此也此大
L153n1636_p0436a09║ 宗師即逍遙所稱神人聖人至人所言有
L153n1636_p0436a10║ 情有信即齊物之真宰及養生篇生之主
L153n1636_p0436a11║ 若不悟此而涉人世必有形骸之大患顏
L153n1636_p0436a12║ 子心齊教其悟之之方既悟性真則形骸
L153n1636_p0436a13║ 可外故德充符前一往皆敷演其古今迷
L153n1636_p0436a14║ 悟之狀到此方分明說破一路說來方才
L153n1636_p0436a15║ 吐露所以云言有宗事有君正此意也此
L153n1636_p0436b01║ 上已發揮大道明白了然但未說進道工
L153n1636_p0436b02║ 夫故此下乃說入道真實工夫。
L153n1636_p0436b03║南伯子葵問於女媯(此人名皆重言也撰出個人來設為問答不必
L153n1636_p0436b04║求其實也)曰子之年長矣而色若孺子何也(問其年老
L153n1636_p0436b05║大而色若嬰兒借以發起必有所養將以發啟工夫也)曰吾聞道矣(此即
L153n1636_p0436b06║要引人學道也)南伯子葵曰可得學耶(此因聞說聞道則驚詫其
L153n1636_p0436b07║言謂道豈可學之耶)曰惡惡可(二字皆平聲驚歎之意上惡字歎其道難言下
L153n1636_p0436b08║惡字歎其道不是容易可學要是其人乃可)子非其人也(言道非容易可
L153n1636_p0436b09║學況子非學道之人何以見得)夫卜梁倚有聖人之才(才謂天賦
L153n1636_p0436b10║之根器猶俗云天資也)而無聖人之道(言有美質而無進道志向)我
L153n1636_p0436b11║有聖人之道而無聖人之才(言我有聖人之道而無美質故
L153n1636_p0436b12║多費苦工夫)吾欲以教之庶幾其果為聖人乎(言我
L153n1636_p0436b13║欲教卜梁倚以大道其亦可教但無志向論才亦庶幾可成[第-(竺-二)+卄]不知可能造就而為聖人
L153n1636_p0436b14║乎)不然以聖人之道告聖人之才亦易矣(言學
L153n1636_p0436b15║道之人才德雙美者固是難得有此全質則學之亦易矣)吾猶守而告之
L153n1636_p0437a01║三日而後能外天下(天下疏而遠故三日而可外此言教之一次也)
L153n1636_p0437a02║己外天下矣吾又守之七日而後能外物(物漸
L153n1636_p0437a03║近於身故七日而忘)己外物矣吾又守之九日而後能
L153n1636_p0437a04║外生(生則切於己者故九日之功乃外)己外生矣而後能朝
L153n1636_p0437a05║徹(朝平旦也徹朗徹也謂己外生則忽然朗悟如睡夢覺故曰朝徹)朝徹而
L153n1636_p0437a06║後能見獨(獨謂悟一真之性不屬形骸故曰見獨)見獨而後能
L153n1636_p0437a07║無古今(謂悟一真之性超乎天地故不屬古今)無古今而後能
L153n1636_p0437a08║入於不死不生(謂了悟性真超乎天地量絕古今則見本來不死不生)
L153n1636_p0437a09║殺生者不死(生者有形之累也既悟性真則形骸已外物累全消故曰殺生
L153n1636_p0437a10║則一性獨存故曰不死)生生者不生(形化性全則與道冥一而能造化群
L153n1636_p0437a11║生而一真湛然故曰生生者不生)其為物也(物指不死不生之道體也)無
L153n1636_p0437a12║不將也(謂此道體千變萬化化化無窮故無不將也將者以也)無不迎
L153n1636_p0437a13║也(在乎人者日用頭頭左右逢元故曰無不迎也)無不毀也(謂此道體陶鎔
L153n1636_p0437a14║萬化挫銳解紛故曰無不毀)無不成也(觸處現成不假安排)其名為
L153n1636_p0437a15║攖寧(攖者塵勞雜亂困橫拂鬱橈動其心曰攖言學道之人全從逆順境界中做出
L153n1636_p0437b01║只到一切境界不動其心寧定湛然故曰攖寧)攖寧也者攖而後成
L153n1636_p0437b02║者也(此釋攖寧之意謂從刻苦境界中做出故曰攖而後成者也)。
L153n1636_p0437b03║ 此前論大道雖是可宗可師猶漫言無要
L153n1636_p0437b04║ 此一節方指出學道之方意謂此道雖是
L153n1636_p0437b05║ 人人本有既無生知之聖必要學而後成
L153n1636_p0437b06║ 今要學者須要根器全美方堪授受授受
L153n1636_p0437b07║ 之際又非草率須要耳提面命守而教之
L153n1636_p0437b08║ 其教之之方又不可速成須有漸次而入
L153n1636_p0437b09║ 故使漸漸開悟其三日外天下七日外物
L153n1636_p0437b10║ 九日外生死而後見獨朝徹此悟之之效
L153n1636_p0437b11║ 也既悟此道則一切處日用頭頭觸處現
L153n1636_p0437b12║ 成縱橫無礙雖在塵勞之中其心泰定常
L153n1636_p0437b13║ 寧天君泰然湛然不動工夫到此名曰攖
L153n1636_p0437b14║ 寧何謂攖寧蓋從雜亂境緣中做出故曰
L153n1636_p0437b15║ 攖而後成者也觀此老言雖蔓衍其所造
L153n1636_p0438a01║ 道工夫皆從刻苦中做來非苟然也今人
L153n1636_p0438a02║ 讀其言者豈可[既/木]以文字視之哉。
L153n1636_p0438a03║ 上言入道工夫下言聞道蓋亦從文字中
L153n1636_p0438a04║ 悟來故以重言發之。
L153n1636_p0438a05║南伯子葵曰子獨惡乎聞之(此問聞道之原)曰(女媯答)
L153n1636_p0438a06║聞諸副墨之子(副墨文字也言始從文中來)副墨之子聞
L153n1636_p0438a07║之洛誦之孫(洛誦言包洛而誦習也意謂誦習文字久而自得也)洛誦
L153n1636_p0438a08║之孫聞之瞻明(瞻明言見有明處乃因文字有悟處也)瞻明聞
L153n1636_p0438a09║之聶許(聶許謂從耳聞聲入心通而心自許也)聶許聞之需役
L153n1636_p0438a10║(需待也役使也言心雖有悟必待驗之行事之間一切處現前不昧與道相應然後造妙
L153n1636_p0438a11║也)需役聞之於謳(於謳涵泳吟詠之意)於謳聞之玄冥
L153n1636_p0438a12║(由涵泳謳吟而有冥會於心乃造道之極也)玄冥聞之參寥(參寥者空
L153n1636_p0438a13║廓廣大虛無之境謂道之實際也)參寥聞之疑始(言入於無始乃歸極
L153n1636_p0438a14║於此學道之成也)。
L153n1636_p0438a15║ 此一節言聖人得此大道不無所聞蓋從
L153n1636_p0438b01║ 文字語言中有所發明以至動用周旋謳
L153n1636_p0438b02║ 吟咳唾之間以合於玄冥[參-(彰-章)+(恭-共)]於寥廓以極
L153n1636_p0438b03║ 於無始至不可知之地必如此深造實證
L153n1636_p0438b04║ 而後已如此殆非口耳而可得也是乃可
L153n1636_p0438b05║ 稱大宗師前來發明大道可宗悟此大道
L153n1636_p0438b06║ 者可稱宗師但未見其果有其人否耶恐
L153n1636_p0438b07║ 世人不信將謂虛談故向下撰出子祀等
L153n1636_p0438b08║ 乃實是得道之人以作證據。
L153n1636_p0438b09║子祀子輿子犁子來四人相語曰孰能以無
L153n1636_p0438b10║為首以生為脊以死為尻(尾也)孰知死生存亡
L153n1636_p0438b11║為一體者吾與之友矣(意謂從無形而遍有形而人之此身皆道
L153n1636_p0438b12║之所化故以無為首者從無有生也脊者身也尻者尾也謂生之終也言誰能知此無生
L153n1636_p0438b13║之生者則可相與為友矣)四人相視而笑莫逆於心遂相
L153n1636_p0438b14║與為友(言心同道合遂為友也)子輿有病子祀往問之
L153n1636_p0438b15║曰偉哉夫造物者以子為此拘拘也(此子輿自歎造
L153n1636_p0439a01║物有力壯哉能使我於大化之中將以子為此拘拘之形也)曲僂發背(此下
L153n1636_p0439a02║子輿言其病狀謂形已傴僂殘廢且又癰瘡)上有五管(言形傴僂則五臟之
L153n1636_p0439a03║管向上也)頤隱於齊(言形曲則兩頤限隱於齊下也)肩高於頂(頤限
L153n1636_p0439a04║則兩肩聳高於頂)句贅指天(句贅頂髻也言頤隱而項縮故髻指天也)陰
L153n1636_p0439a05║陽之氣有沴(沴凌亂言不和也言雖從大化受形以陰陽之氣凌亂不和故
L153n1636_p0439a06║使我形骸如此之殘廢不堪也)其心閒而無事(言以形廢而心轉無事此
L153n1636_p0439a07║足見其能以道自適不以形為累也)跰躚而鑑於井(跰躚扶曳也謂恐自
L153n1636_p0439a08║知不明又鑑於井則視身如影矣)曰嗟乎夫造物者又將以
L153n1636_p0439a09║子為此拘拘也(因鑑於井自見其狀乃嘆曰夫造物者既拘拘為我此形
L153n1636_p0439a10║矣而又復使我如此殘廢之惡狀耶)子祀曰汝惡之乎(子祀因見子輿
L153n1636_p0439a11║之嘆乃問之曰子惡此形耶)曰亡子何惡(亡絕也子輿意謂我心不但絕
L153n1636_p0439a12║然無惡而方與之俱化也)浸假而化予之左臂以為雞予
L153n1636_p0439a13║因以求時夜(浸假造化也言從無形造化之中漸漸而適於有形即化子之
L153n1636_p0439a14║左臂以為雞予因之而求時夜時夜言雞報曉也)浸假而化子之右
L153n1636_p0439a15║臂以為彈子因以求鴞炙(若化子之右臂為彈子即因之而求
L153n1636_p0439b01║鴞炙言以彈擊鴞以充炙也)浸假而化子之尻以為輪以
L153n1636_p0439b02║神為馬予因而乘之豈更駕哉(此言有道之士既視此身
L153n1636_p0439b03║如癰瘡而不足觀且又視之如影而不可執是則不但無累而且與之俱化故又能借假
L153n1636_p0439b04║修真因此而求有實用是則此身雖為異物若果能化之則形神俱妙真人乘此以遊人
L153n1636_p0439b05║世豈更駕哉)且夫得者時也失者順也安時而處
L153n1636_p0439b06║順哀樂不能入也此古之所謂縣解也(言真人忘
L153n1636_p0439b07║形適真形神俱妙不以得失干心安時處順無往而不自得故哀樂不能入如此是古之
L153n1636_p0439b08║所謂縣解者也言生累如倒縣超乎死生則倒縣解矣故云縣解)而不能自
L153n1636_p0439b09║解者物有以結之(人人本皆如此無累超然懸解而人不能解之者乃
L153n1636_p0439b10║自我以結之也)且夫物不勝天久矣吾又何惡焉(言人
L153n1636_p0439b11║任造化而遷故人不能勝天既不能勝則任之而已又何惡焉)。
L153n1636_p0439b12║ 此一節言真人真知形本無形今既適有
L153n1636_p0439b13║ 形則為生累故真人視之如癰瘡而不可
L153n1636_p0439b14║ 愛如影而不可執如此則但任造化之所
L153n1636_p0439b15║ 適了無得失之心故死生無變於己所以
L153n1636_p0440a01║ 安時處順哀樂不入此所謂縣解者也如
L153n1636_p0440a02║ 此看來人人本來天然解脫但人自苦於
L153n1636_p0440a03║ 形累而卒莫能自解者非天之過乃人自
L153n1636_p0440a04║ 結之耳且夫天人之際本來人不勝天吾
L153n1636_p0440a05║ 於此看破久矣雖有此假形吾有真用又
L153n1636_p0440a06║ 何惡焉此其所以為真人是可宗而師之
L153n1636_p0440a07║ 者也。
L153n1636_p0440a08║俄而子來有疾喘喘焉死將(上言四人為友而子輿之妙已
L153n1636_p0440a09║知之矣今又發子來二人之妙喘氣喘急而將絕也)其妻子環而泣之
L153n1636_p0440a10║犁往而問之曰叱避無怛化(叱避言呵斥其妻子使避之也
L153n1636_p0440a11║怛猶驚也此言真人與造化遊非婦人小子所知故叱使無驚之也)倚其尸而
L153n1636_p0440a12║與之語曰偉哉造化又將奚以汝為將奚以
L153n1636_p0440a13║汝適(言不知造化又將汝作何物也)以汝為鼠肝乎(鼠肝極細)以
L153n1636_p0440a14║汝為蟲臂乎(蟲臂不堅)子來曰父母於子東西南
L153n1636_p0440a15║北唯命之從陰陽於人不翅(止也)於父母彼近
L153n1636_p0440b01║吾死而我不聽我則悍(違戾也)矣彼(指造物)何罪
L153n1636_p0440b02║焉(言造物亦非有心要死我也故曰何罪)夫大塊(天地也)載我以
L153n1636_p0440b03║形勞我以生佚我以老息我以死故善吾生
L153n1636_p0440b04║者乃所以善吾死也(言造化既全我一生我任造化而遊是為善生
L153n1636_p0440b05║既任化而生則不貪生故謂善生然死亦從化是為善死吾又何釋焉)夫大冶
L153n1636_p0440b06║鑄金金踴躍曰我且必為鏌[金*耶](神劍名)大冶必
L153n1636_p0440b07║以為不祥之金今一犯(偶然觸之曰一犯)人之形(言在
L153n1636_p0440b08║萬化之中偶然觸犯而為人之形)而曰人耳人耳夫造物者
L153n1636_p0440b09║必以為不祥之人(言萬物不可勝數而自獨以人為善是不知造化者
L153n1636_p0440b10║乃不祥之人也)今一以天地為大鑪以造化為大冶
L153n1636_p0440b11║惡乎往而不可哉(言天地萬物俱在造化鈞陶之中何物而非載道成
L153n1636_p0440b12║形何往而非道之所在如此又何往而不可哉)成然寐蘧然覺(言死生夢
L153n1636_p0440b13║覺故死但如寐生如覺夜旦夢覺而已又何必取捨欣厭哉)。
L153n1636_p0440b14║ 此一節言真人所得殊非婦人小子之所
L153n1636_p0440b15║ 知故子犁叱避以形容其必有真知然後
L153n1636_p0441a01║ 為真人必若子來之順化而遊死生無變
L153n1636_p0441a02║ 無生可戀無死可拒要學人必造到如此
L153n1636_p0441a03║ 超然獨得之妙純一無疵方為學問能事
L153n1636_p0441a04║ 之究竟處是可稱為大宗師矣。
L153n1636_p0441a05║ 上言真人能順死生不知從何致此故下
L153n1636_p0441a06║ 以子桑戶三入發明乃方外了道之人所
L153n1636_p0441a07║ 能此[暇-日]學問非方內曲士所知。
L153n1636_p0441a08║子桑戶孟子反子琴張三人相與友曰孰能
L153n1636_p0441a09║相與於無相與(無相與言大道無形之鄉)相為於無相為
L153n1636_p0441a10║(言大道寂莫無為之境)孰能登天遊霧撓挑無極(言超然世
L153n1636_p0441a11║外遊於萬物之表)相忘以生(雖生而不見其有生)無所終窮(言心
L153n1636_p0441a12║與道遊於無始無終即此便見真人遊世之若此)三人相視而笑莫
L153n1636_p0441a13║逆於心(言道合心同忘形相與)遂相與友(唯真人乃知真人故三人
L153n1636_p0441a14║為友)莫然有間(居頃之間)而子桑戶死未葬孔子聞
L153n1636_p0441a15║之使子貢往待事焉(夫子使子貢往弔以待葬事將盡禮也)或
L153n1636_p0441b01║編曲或鼓琴相和而歌曰嗟來桑戶乎嗟來
L153n1636_p0441b02║桑戶乎而(汝也)已返其真而我猶為人猗(猗者歎辭
L153n1636_p0441b03║也言汝幸已返其真而我尚且為人可歎也)子貢趨而進曰敢問
L153n1636_p0441b04║臨尸而歌禮乎(子貢執禮言臨尸當哭不當歌也)二人相視
L153n1636_p0441b05║而笑曰是(指子貢)惡知禮意(言禮之意重在返本謂子貢不知此
L153n1636_p0441b06║也)子貢返以告孔子曰彼何人者耶修行無
L153n1636_p0441b07║有(言不撿於禮不能飾行故曰修行無有)而外其形骸(不以死生為事)
L153n1636_p0441b08║臨尸而歌顏色不變(全無哀戚之容)無以命之(命名也不
L153n1636_p0441b09║知喚他作何等人物)彼何人者耶(言畢竟是何等人耶)孔子曰彼
L153n1636_p0441b10║遊方之外者也(言彼超脫凡情遊於世外者也)而丘遊方之
L153n1636_p0441b11║內者也(言未能超脫世綱故云遊方內)外內不相及(言彼方外之人
L153n1636_p0441b12║以世俗之禮加之則非所宜言不當弔也)而丘使女往弔之丘則
L153n1636_p0441b13║陋矣(言我本不當使女往弔此誠我之鄙陋見也)彼方且與造物
L153n1636_p0441b14║者為人(相者猶助也言造物本無形彼以為人之形乃助造物之生意耳)而
L153n1636_p0441b15║遊乎天地之一氣(言彼雖處人世其實心遊乎未有天地已前與大道
L153n1636_p0442a01║混茫而為一也)彼以生為附贅懸疣(贅疣乃山中之人項上之癭瘤
L153n1636_p0442a02║以喻形乃道之贅疣餘物也)以死為決疣潰癰(彼視身如贅疣為癰
L153n1636_p0442a03║疽以為生之大患今幸而死則如疣癰之決潰方為大快活事又何以死為哀耶)夫
L153n1636_p0442a04║若然者又惡知死生先後之所在(言彼以生為大患以
L153n1636_p0442a05║脫形骸為輕舉返乎本來不生不死之鄉又何知有死生先後之所在耶)假於異
L153n1636_p0442a06║物(以性真而借四大以成形如假托異物元非己有也)託於同體(言心與道
L153n1636_p0442a07║遊故云托於同體)忘其肝膽(言以生為寄故不見有形骸故曰忘其肝膽)
L153n1636_p0442a08║遺其耳目(言雖遊人世如不聞見故云遺其耳目)返復終始不
L153n1636_p0442a09║知端倪(言真人遊於大化之中返復往來無所窮極又安知以生為始以死為終
L153n1636_p0442a10║乎)芒然彷徨乎塵垢之外逍遙乎無為之業
L153n1636_p0442a11║又烏能憒憒然為世俗之禮以觀(示也)眾人之
L153n1636_p0442a12║耳目哉(言真人處世如寄以形骸為大患故忘形釋智超然物表遨遊於塵垢之
L153n1636_p0442a13║外逍遙於無為寂寞之鄉又何能憒憒以世俗之禮以示眾之耳目哉借重孔子此言乃
L153n1636_p0442a14║明方內夫子亦未嘗不知有方外之學也)。
L153n1636_p0442a15║ 此一節言方外真人之學逍遙物外自得
L153n1636_p0442b01║ 之妙非世俗耳目之所及故托孔子子貢
L153n1636_p0442b02║ 發揮將以破迂儒執禮法之曲見以解憒
L153n1636_p0442b03║ 憒之執情亦將使其自得超然之境斯正
L153n1636_p0442b04║ 此老著書之本意也。
L153n1636_p0442b05║子貢曰然則夫子何方之依(子貢因聞夫子說方外真人之
L153n1636_p0442b06║道如此故問夫子自處何方之依)孔子曰丘天之戮民也(此夫
L153n1636_p0442b07║子自謙言已未免生累蓋懸之未解乃天之戮民言未能忘桎梏也)雖然吾與
L153n1636_p0442b08║女共之(夫子言雖然我未超脫與女均之今且與女共遊於方外)子貢曰
L153n1636_p0442b09║敢問其方(問遠舉超脫之方)孔子曰魚相造乎水人
L153n1636_p0442b10║相造乎道(人之以道為命如魚之以水為命)相造乎水者穿
L153n1636_p0442b11║池而養給(言養魚尚勞功用)相造乎道者無事而生
L153n1636_p0442b12║定(言人造乎道甚易放下便是故云無事而生定)故曰魚相忘於江
L153n1636_p0442b13║湖人相忘於道術(穿池而養魚尚難忘不若放之江湖則自然忘矣如
L153n1636_p0442b14║人能造乎大道浩然大均則無不忘矣)子貢曰敢問畸人(子貢意謂
L153n1636_p0442b15║方外之人乃獨行之君子故問畸人畸獨也謂不知獨行之人比方外何如)畸人
L153n1636_p0443a01║者畸於人而侔於天故曰天之小人人之君
L153n1636_p0443a02║子人之君子天之小人也(孔子言彼方外者亦畸人也但彼畸
L153n1636_p0443a03║於人而侔合乎天若世之獨行君子矜矜自持不能逍遙自在者是乃天之小人則為人
L153n1636_p0443a04║中之君子人中之君子則為天之小人[第-(竺-二)+卄]未能與天為一耳)。
L153n1636_p0443a05║ 此一節言孔子方內之聖人亦能引進於
L153n1636_p0443a06║ 方外之學意謂世之拘拘者亦可與造乎
L153n1636_p0443a07║ 大道故以子貢之才智尚去道遠甚況其
L153n1636_p0443a08║ 他乎。
L153n1636_p0443a09║ 下明方外之道方內亦有能行者第俗人
L153n1636_p0443a10║ 不識耳故借顏子發明孔子以開其迷意
L153n1636_p0443a11║ 若顏子之好學誠可以深造而自得也。
L153n1636_p0443a12║顏回問仲尼曰孟孫才其母死哭泣無涕(無心
L153n1636_p0443a13║於哭)中心不慼(全無哀意)居喪不哀無是三者以善
L153n1636_p0443a14║喪蓋魯國(以善居喪之名以蓋魯國)固有無其實而得其
L153n1636_p0443a15║名者乎(名不副實)回壹怪之(壹謂一常怪之)仲尼曰夫孟
L153n1636_p0443b01║孫氏盡之(言能極盡喪禮也)進於知矣(言世人但知世俗之禮而
L153n1636_p0443b02║不知天今孟孫氏乃盡於知天故人之返本乃禮之實也)唯簡之而不得
L153n1636_p0443b03║夫己有所簡矣(言孟孫知其本無生死又何假以哀為禮哉但世人常情
L153n1636_p0443b04║必以哀為禮故欲簡之而不得故人哭亦哭乃不得已而從俗之情耳今哀而不慼則已
L153n1636_p0443b05║有所簡矣)孟孫氏不知所以生不知所以死(言孟孫子
L153n1636_p0443b06║悟不生不死之道)不知就先不知就後(言以了悟不生不死故雖
L153n1636_p0443b07║生而如不有生故云不就先雖死而知本不死故不就後坦然大化之中)若化為
L153n1636_p0443b08║物(言孟孫自視其形在大化之中若忽焉化為一物耳)以待其所不知
L153n1636_p0443b09║之化已乎(言不知其所以生故今雖處形骸但待其所不知之大化聽其盡之
L153n1636_p0443b10║而已乎豈有情識哉)且方將化惡知不化哉(言方將化惡知有不
L153n1636_p0443b11║化者有焉)方將不化惡知已化哉(言世人但知固守其形將謂不
L153n1636_p0443b12║化彼惡知造化密移而念念已化哉)吾特與汝其夢未始覺者
L153n1636_p0443b13║邪(言化而不化乃死生一貫唯大覺方知且吾與汝皆在夢中而未覺者也)且彼
L153n1636_p0443b14║有駭形而無損心(到此方言孟孫之母雖死而不死者存但形死耳故
L153n1636_p0443b15║曰有駭形如豚子之視死母而走也若其天真之性湛然不遷所謂死而不亡故曰無損
L153n1636_p0444a01║心)有旦宅而無情死(言其生如旦其形如宅謂假形雖化而真宰長
L153n1636_p0444a02║存故曰有旦宅而無情死情實也)孟孫氏特覺(死而不死之理孟孫特悟
L153n1636_p0444a03║於此)人哭亦哭是自其所以乃(孟孫已知其母不死但以世情
L153n1636_p0444a04║不得不哭故其所以乃如此哭而不哀切也)且也相與吾之耳矣
L153n1636_p0444a05║(言既知死而不死則視已死之孟母即未死之孟孫故相較之乃吾之耳相與謂一體而
L153n1636_p0444a06║觀也)庸詎知吾所謂吾之乎(言死生一條之理若吾之之言此豈
L153n1636_p0444a07║常人所能知之乎下以夢喻吾之之意)且汝夢為鳥而厲乎天
L153n1636_p0444a08║(厲猶戾也)夢為魚而沒於淵(言吾之之意女未及信我且問女且女夢
L153n1636_p0444a09║為鳥則飛戾于天夢為魚則沒于淵然夢中之魚鳥即不夢之顏回是乃吾之之意也)
L153n1636_p0444a10║不識今之言者其覺者乎其夢者乎(言女方今對我
L153n1636_p0444a11║言者乃不夢之顏回耶乃夢中之魚鳥耶若言是顏回則女已化為魚鳥矣若言是魚鳥
L153n1636_p0444a12║不妨現是不化之顏回女試自看死生一條之理固如是耳此數語極奇最難理會)造
L153n1636_p0444a13║適不及笑(適者稱意之極則笑亦不及)獻笑不及排(如人詼諧
L153n1636_p0444a14║獻笑至發笑處則安排不及言死生一貫之理必須頓悟乃自知之非言可及也)安
L153n1636_p0444a15║排而化去乃入於寥天一(寥天一乃大道寥廓冥一之天此由
L153n1636_p0444b01║初心造道功夫故如安排及夫純一到大化之境自然頓悟不假作為而自證入也)。
L153n1636_p0444b02║ 此一節言方外之學方內亦有能之者第
L153n1636_p0444b03║ 在世俗之中常情所不識必有真人乃能
L153n1636_p0444b04║ 知之故借重顏子與聖人開覺之此段最
L153n1636_p0444b05║ 是惺悟世人真切處。
L153n1636_p0444b06║ 上言了無生死乃造道之極要在頓悟下
L153n1636_p0444b07║ 言世人必欲學道須將仁義恭矜智能夙
L153n1636_p0444b08║ 習之事一切屏絕乃可入道。
L153n1636_p0444b09║意而子見許由許由曰堯何以資汝(何以教汝)意
L153n1636_p0444b10║而子曰堯謂我汝必躬服(行也)仁義而明言是
L153n1636_p0444b11║非許由曰而奚來為軹(奚何軹助語辭言又何為來耶意謂女已
L153n1636_p0444b12║被堯教壞了也)夫堯既黥(拔其鬚則毀其面貌)汝以仁義(言以仁義
L153n1636_p0444b13║偽行壞了本來面目)而劓(割其鼻也)汝以是非矣汝將何以
L153n1636_p0444b14║遊夫遙蕩(逍遙之境)恣睢(縱橫也)轉徙(變化也)之途乎
L153n1636_p0444b15║(言汝已被堯以仁是非壞了汝本來面目而拘於仁義是非之場又何能遊於逍遙大道
L153n1636_p0445a01║之鄉乎)意而子曰雖然吾願遊其蕃(言雖不能入大道之
L153n1636_p0445a02║奧亦願遊其蕃籬)許由曰不然夫盲者無以與夫眉
L153n1636_p0445a03║目顏色之好瞽者無以與夫青黃黼黻之觀
L153n1636_p0445a04║(言汝心既盲鼓難以與大道也)意而子曰夫無莊(古之美貌者)之
L153n1636_p0445a05║失其美據梁(古之有力者)之失其力黃帝之忘其
L153n1636_p0445a06║知(言至人之善教能使人人失其平昔之所自有)皆在鑪錘之間耳
L153n1636_p0445a07║(言上三人頓失其固有是在夫子之陶鑄之中耳)庸詎知夫造物者
L153n1636_p0445a08║之不息我黥而補我劓使我乘成以隨先生
L153n1636_p0445a09║耶(言我今日幸得見先生豈非造物者補我之缺失乘其渾全之大道以隨先生耶)
L153n1636_p0445a10║許由曰噫未可知也(言汝雖有志未知何如也)我為汝言
L153n1636_p0445a11║其大略(不敢盡其底蘊試為汝言其大略)吾師乎吾師乎(吾師
L153n1636_p0445a12║乃大宗師也非堯可比)齏萬物而不為義澤及萬世而
L153n1636_p0445a13║不為仁(言堯諄諄以仁義為仁義以愛養萬物以為功吾大宗師則齏粉萬物而
L153n1636_p0445a14║不以為義縱澤及萬世而不以為仁以大仁不仁大義不義即老子生而不有為而不恃
L153n1636_p0445a15║長而不宰之意)長於上古而不為老(言未有天地先有此道)覆
L153n1636_p0445b01║載天地刻雕眾形而不為巧(言大道生天生地化育萬物而
L153n1636_p0445b02║無心故不有其巧)此所遊已(言齏物已下乃吾師之所遊者如此而已)。
L153n1636_p0445b03║ 此一節言欲學大道必須屏絕有心要為
L153n1636_p0445b04║ 仁義恭矜智能之事方可超玄入妙而逍
L153n1636_p0445b05║ 遙乎大道之鄉蓋仁義智能乃功名之資
L153n1636_p0445b06║ 世俗之所尚實為大道之障礙故耳。
L153n1636_p0445b07║顏回曰回益矣仲尼曰何謂也曰回忘仁義
L153n1636_p0445b08║矣曰可矣猶未也(言雖忘仁義則可許有入道之分然猶未也)他
L153n1636_p0445b09║日復見曰(顏回他日又見夫子)回益矣曰何謂也曰回
L153n1636_p0445b10║忘禮樂矣(言忘禮樂則不拘拘於世俗也)曰可矣猶未也(言雖
L153n1636_p0445b11║忘人而同未忘己)他日復見曰回益矣曰何謂也曰
L153n1636_p0445b12║回坐忘矣仲尼蹴然(改容也)曰何謂坐忘顏回
L153n1636_p0445b13║曰隳(壞也)支體(言忘形也)黜聰明(泯知見也)離形去知同
L153n1636_p0445b14║於大通(言身知俱泯物我兩忘浩然空洞內外一如曰大通)此謂坐忘
L153n1636_p0445b15║仲尼曰同則無好也(言身世兩忘物我俱空則取捨情盡故無所好
L153n1636_p0446a01║也)化則無常也(言物我兩忘則形神俱化化則無己則物無非己故不常
L153n1636_p0446a02║執我為我也)而(汝也)果(實也)其賢乎(言汝功夫到此實遇於我多矣)丘
L153n1636_p0446a03║也請從而後也(夫子自以為不若亦願為此也)。
L153n1636_p0446a04║ 此一節言方內曲學之士果能自損兼忘
L153n1636_p0446a05║ 而與道大通雖聖智亦嘗讓之意謂此等
L153n1636_p0446a06║ 功夫非智巧可入也故前以子貢之不知
L153n1636_p0446a07║ 今以顏子乃可入也。
L153n1636_p0446a08║子輿與子桑友而淋雨十日子輿曰子桑殆
L153n1636_p0446a09║病矣(知其絕食也)褁飯而往食之至子桑之門則
L153n1636_p0446a10║若歌若哭(言歌之哀也)鼓琴曰父耶母耶天乎人
L153n1636_p0446a11║乎(此鼓琴之曲也)有不任其聲(言餓而無力故不任其聲)而趣舉
L153n1636_p0446a12║其詩焉(趣舉其詩言氣短促舉詩而氣不相接也)子輿入曰子之
L153n1636_p0446a13║歌詩何故若是(言何故不成音韻也)曰吾思夫使我至
L153n1636_p0446a14║此極者而弗得也(言且歌且思使我如此之貧至極者不可得不知其
L153n1636_p0446a15║誰使也)父母豈欲吾貧哉天無私覆地無私載
L153n1636_p0446b01║天地豈私貧我哉求其為之者而弗可得也
L153n1636_p0446b02║然而至此極者命也夫。
L153n1636_p0446b03║ 此一節總結一篇之意然此篇所論乃大
L153n1636_p0446b04║ 宗師而結歸於命者何也乃此老之生平
L153n1636_p0446b05║ 心事有難於言語形容者意謂己乃是有
L153n1636_p0446b06║ 大道之人可為萬世之大宗師然生斯世
L153n1636_p0446b07║ 也而不見知於人且以至貧極困以自處
L153n1636_p0446b08║ 者豈天有意使我至此耶然而不見知於
L153n1636_p0446b09║ 時者蓋命也夫即此一語涵滀無窮意思
L153n1636_p0446b10║ 然此大宗師即逍遙遊中之至人神人聖
L153n1636_p0446b11║ 人其不知為知即齊物之因是真知乃真
L153n1636_p0446b12║ 宰即養生之主其篇中諸人皆德充符者
L153n1636_p0446b13║ 總上諸意而結歸於大宗師以全內聖之
L153n1636_p0446b14║ 學也下應帝王即外王之意也。
L153n1636_p0446b15║  應帝王
L153n1636_p0447a01║ 莊子之學以內聖外王為體用如前逍遙
L153n1636_p0447a02║ 之至人神人聖人即此所謂大宗師也且
L153n1636_p0447a03║ 云以塵垢[米*比]糠猶能陶鑄堯舜故云道之
L153n1636_p0447a04║ 真以治身其緒餘土苴以為天下國家所
L153n1636_p0447a05║ 謂治天下者聖人之餘事也以前六篇發
L153n1636_p0447a06║ 揮大道之妙而大宗師乃得道之人是聖
L153n1636_p0447a07║ 人之全體已得乎己也有體必有用故此
L153n1636_p0447a08║ 應帝王以顯大道之用若聖人時運將出
L153n1636_p0447a09║ 迫不得已而應命則為聖帝明王推其緒
L153n1636_p0447a10║ 餘則無為而化絕無有意而作為也此顯
L153n1636_p0447a11║ 無為之大用故以名篇。
L153n1636_p0447a12║齧缺問於王倪四問而四不知(此篇以無知二字作眼目
L153n1636_p0447a13║此無知乃無心於世漢然而已)齧缺因躍而大喜行以告蒲
L153n1636_p0447a14║衣子蒲衣子曰而(汝也)乃今知之乎(言汝今日乃知不知
L153n1636_p0447a15║之妙乎)有虞氏不及泰氏(向來世人秖知有虞氏之為聖人而不知
L153n1636_p0447b01║不及泰氏也)有虞氏其猶藏(善美也)仁以要人(此言有虞
L153n1636_p0447b02║之不濟處蓋以仁為善故有心以仁要結人心)亦得人矣而未始出
L153n1636_p0447b03║於非人(言有虞氏以仁要人雖亦得人且不能忘其功名但是世俗之行而未能
L153n1636_p0447b04║超出人世而悟真人之道妙以造非人之境也)泰氏其臥徐徐(徐紆徐間
L153n1636_p0447b05║閒之意)其覺于于(自得之妙)一以己為馬一以己為
L153n1636_p0447b06║牛其知情信其德甚真而未始入於非人(此言
L153n1636_p0447b07║泰氏超越有虞虛懷以遊世心閒而自得且物我兼忘人欺以為牛則以牛應之人呼以
L153n1636_p0447b08║為馬則以馬應之未嘗堅執我見與物俱化其知則非妄知而悟其性真然情信指道體
L153n1636_p0447b09║而言前云有情有信是也此其體也至其德用甚真不以人偽即已超凡情安於大道非
L153n1636_p0447b10║人之境而不墮於虛無且能和光同塵而未始拘拘自隘此泰氏之妙也蓋已得大宗師
L153n1636_p0447b11║之體而應用世間特推緒餘以度世故云未始人於非人)。
L153n1636_p0447b12║肩吾見狂接輿狂接輿曰日中始何以語汝
L153n1636_p0447b13║(日中始乃接輿所見之人)曰告我君人者以己出經(常法也)
L153n1636_p0447b14║式(程準也)義度人(言人君治天下當以所出之常法為程準以義制而度人
L153n1636_p0447b15║以此乃治天下之常法)孰敢不[聽-王]而化諸(諸猶之也言人君以此治
L153n1636_p0448a01║人則人孰敢不[聽-王]而從其化耶)接輿曰是欺德也(言若日中之說乃非
L153n1636_p0448a02║真實之德蓋欺德耳謂人君恃己之能治而欺其人將以不敢不[聽-王]從也)其於治
L153n1636_p0448a03║天下也猶涉海鑿河而使蚊負山也(言大聖治天下
L153n1636_p0448a04║以不治治之但以道在宥群生使各安其性各遂其生而已若以有心強治以為功則捨
L153n1636_p0448a05║道而任偽而猶越海之外鑿河則失其大而枉勞且如蚊負山必無此理也)夫聖
L153n1636_p0448a06║人之治也治外乎(言聖人之治天下豈治外乎)正而後行
L153n1636_p0448a07║(正即前云正生以正眾生謂使各正性命之意謂聖人但自正性命而施之百姓使各自
L153n1636_p0448a08║正之老子云清淨為天下正)確乎能其事者而已矣(確者真確
L153n1636_p0448a09║能事即孟子之良能言人各稟大道以為性命之正天然自足一毫人力不能與其間今
L153n1636_p0448a10║但使人人各悟性真則恬淡無為自化矣又何假有心為之哉)且鳥高飛以
L153n1636_p0448a11║避矰戈之害鼷鼠深[宋-木+儿]乎神丘(社壇也)之下以
L153n1636_p0448a12║避熏鑿之患而曾二蟲之無知(言鳥鼠二蟲天性自得但
L153n1636_p0448a13║人心以機械而欲取之故高飛深藏而避之而人曾謂二蟲之無知乎百姓天性猶鳥鼠
L153n1636_p0448a14║也人君有心欲治之能不驚而避之乎外篇馬蹄痛發明此意)。
L153n1636_p0448a15║ 此上二節言治天下不可以有心恃知好
L153n1636_p0448b01║ 為以自居其功若任無為而百姓自化老
L153n1636_p0448b02║ 子曰我無為而民自化清淨為天下正若
L153n1636_p0448b03║ 設法以制其民不但不從而且若鳥鼠而
L153n1636_p0448b04║ 驚且避之也。
L153n1636_p0448b05║天根遊於殷陽(地名)至蓼水(水名)之上適遭(遇也)無
L153n1636_p0448b06║名人而問焉曰請問為天下無名人曰去女
L153n1636_p0448b07║鄙人也何問之不豫也(豫者從容安詳之意而問之太倉卒也)
L153n1636_p0448b08║子方將與造物者為人(言任造化而為人非有心於世也)厭
L153n1636_p0448b09║(厭不欲也)則又乘夫莽[耳*少]之鳥(乃道之取譬也)以出六極
L153n1636_p0448b10║之外而遊無何有之鄉(大道之鄉)曠垠(曠垠謂無際也)之
L153n1636_p0448b11║野又何帠(為音)以治天下感(觸也)子之心為(無名責天
L153n1636_p0448b12║根問之倉卒而無禮也言我雖處世但順造化而為人乘化而遊若厭而不欲為人則乘
L153n1636_p0448b13║大道而遊於廣大逍遙無為之境又何以天下觸我之心而若此耶)又復問(天根
L153n1636_p0448b14║又問必願聞其說也)無名人曰(無名因求教之切故告之以正)汝遊心
L153n1636_p0448b15║於淡(謂恬淡寂寞之境)合氣於漠(漠沖虛也言合氣於虛)順物
L153n1636_p0449a01║自然(不可有心恃知妄為)而無容私焉(會萬物以為己大公均調而無
L153n1636_p0449a02║庸私焉)而天下治矣(必如此而天下自治)。
L153n1636_p0449a03║ 此一節直示無為而化治天下之妙欲君
L153n1636_p0449a04║ 人者取法返乎上古無為之化也。
L153n1636_p0449a05║陽子居見老聃曰有人(假若有人)於此嚮(向也)疾(捷也
L153n1636_p0449a06║謂向道敏捷也)彊梁(勇為也)物徹(事物透徹也)疏明(疏通明達也)
L153n1636_p0449a07║學道不[卷*力]如是者可比(及也)明王乎老聃曰是
L153n1636_p0449a08║於聖人也(言如此之人比於聖人者)胥(胥靡之罪役也)易(更番也)技
L153n1636_p0449a09║(工技之人)係(羈係於市肆也)勞形怵心者也(言嚮疾彊梁之人亦似胥
L153n1636_p0449a10║役之罪夫更番不暇工役之係肆勞苦形骸驚惕其心者也將此以比王自苦不暇安能
L153n1636_p0449a11║治民乎)且也虎豹之文來田(言虎豹因皮有文故招來田獵之災)
L153n1636_p0449a12║猿狙之便(捷也)執斄(音狸)之狗(言狗能執狸)來藉(藉以繩繫
L153n1636_p0449a13║之也言猿狙因便捷故人得而繫之以教衣冠狗能執狸人得而繫之以[〦/兄]田獵)如
L153n1636_p0449a14║是者可比明王乎(言若嚮疾之人可比明王則猿狙與執狸之狗亦可
L153n1636_p0449a15║比明王矣)陽子居慼然(改容也)曰敢問明王之治(言如
L153n1636_p0449b01║是之人不可比明王敢問如何是明王之治)老聃曰明王之治功
L153n1636_p0449b02║蓋天下而似不自己(縱有功蓋天下而不自居其功)化貸(代者
L153n1636_p0449b03║與人之意)萬物(萬物皆往資焉而不匱)而民弗恃(而民不知恃賴)有
L153n1636_p0449b04║莫舉名(名不可得而舉稱)使物自喜(但使物物自遂自喜猶言帝力
L153n1636_p0449b05║何有於我)立乎不測(不可測識)而遊於無有者也(不測無有
L153n1636_p0449b06║通指大道之鄉也此全是老子為而不長不宰之意)。
L153n1636_p0449b07║ 此一節發揮明王之治皆申明老子之意
L153n1636_p0449b08║ 以示所宗立言之本極稱大宗師應世而
L153n1636_p0449b09║ 為聖帝明王以行無為之化也。
L153n1636_p0449b10║ 上言明王立乎不測而遊於無有如此乃
L153n1636_p0449b11║ 可應世以治天下但不知不測是如何境
L153n1636_p0449b12║ 界人亦有能可學而至者乎故下撰出壺
L153n1636_p0449b13║ 子乃不測之人所示於神巫者乃不測之
L153n1636_p0449b14║ 境界列子見之而願學即其人也。
L153n1636_p0449b15║鄭有神巫曰季咸(神巫乃善相者名季咸也)知人之死生
L153n1636_p0450a01║存亡禍福壽夭期以歲月旬日(言相人最驗刻期不爽)
L153n1636_p0450a02║若神鄭人見之皆棄之而走(言畏其靈驗恐說出不好之事
L153n1636_p0450a03║故皆走不敢近也)列子見之而心醉(列子將以為神故心醉服也)
L153n1636_p0450a04║歸以告壺子(此乃列子之師也)曰始吾以夫子之道
L153n1636_p0450a05║為至矣則又有至焉者矣(意謂神巫超過壺丘子遠矣)壺
L153n1636_p0450a06║子曰吾與汝既其文(言我之教汝者但外面皮毛耳既盡也)未
L153n1636_p0450a07║既其實(其道之真實處全未示汝)而(汝也)固(將謂也)得道歟(汝將
L153n1636_p0450a08║謂已得道歟)眾雌而無雄而又奚[卯-ㄗ+(ㄗ@、)]焉(言物有雌雄乃能生
L153n1636_p0450a09║[卯-ㄗ+(ㄗ@、)]以比人有心對待而相者乃見其禍福若心能絕待又何從而相之如雌而無雄又何
L153n1636_p0450a10║[卯-ㄗ+(ㄗ@、)]焉)而(汝也)以道與世亢(與人相比亢也)必信夫(以要人必信故
L153n1636_p0450a11║相亢以示己之長)故使人得而相汝(以不能忘己要人知之故人亦
L153n1636_p0450a12║因得而相之也)嘗試與來以予示之(若來以我示之看彼能測我乎)
L153n1636_p0450a13║明日列子與之見壺子出而謂列子曰嘻(驚歎
L153n1636_p0450a14║也)子之先生死矣弗活矣不以旬數矣(言不十數
L153n1636_p0450a15║日即死矣)吾見怪焉(吾見怪之)見濕灰焉(言面如濕灰絕無生機也)
L153n1636_p0450b01║列子入泣涕沾襟(以聞先生必死)以告壺子壺子曰
L153n1636_p0450b02║嚮吾示之以地文(此下三見壺子示之安心不測之境此即佛門之止
L153n1636_p0450b03║觀乃安心之法也地文乃安心於至靜之地此止也)萌(草之未出芽曰萌)乎不
L153n1636_p0450b04║震(動也)不正(猶顯示也謂我安心於至靜一念不生不動不顯之地即心念俱及
L153n1636_p0450b05║泯絕故面如濕灰無生機也)是殆見吾杜(止也)德機(猶生機也)也
L153n1636_p0450b06║(言彼殆見我止絕生機故將謂我必死也)嘗又與來(命明日再來看)明日
L153n1636_p0450b07║又與之見壺子出而謂列子曰幸矣子之先
L153n1636_p0450b08║生遇我也有瘳矣(言汝之先生幸遇我可以不死而疾有瘳矣)全
L153n1636_p0450b09║然有生矣吾見其杜(絕也)權(活動也)矣(言我見其死而復活
L153n1636_p0450b10║乃有生機也)列子入以告壺子壺子曰曏吾之以
L153n1636_p0450b11║天壤(天壤謂高明昭曠之地此即觀也)名實不入(言性地光明一切不
L153n1636_p0450b12║存也)而機發於踵(踵最深深處也言自從至深靜之地而發起照用如所云
L153n1636_p0450b13║即止之觀也)是殆見吾善者機也(言彼見吾善而不死者以我示
L153n1636_p0450b14║之以天機也)嘗又與來(再命明日更來)明日又與之見壺
L153n1636_p0450b15║子出而謂列子曰子之先生不齊(言精神恍惚顏色不
L153n1636_p0451a01║一齊一也)吾無得而相焉試齊且復相之(言待精神一定
L153n1636_p0451a02║而復相之也)列子入以告壺子壺子曰吾曏示之
L153n1636_p0451a03║以太沖(至虛之地)莫勝(言動靜不二也初偏於靜次偏於動今則安心於極
L153n1636_p0451a04║虛動靜不二猶言止觀雙運不二之境也)是殆見吾衡(平也)氣機也
L153n1636_p0451a05║(言平等持心動靜不二故氣機亦和融而不測也下壺子又講明前所示者乃三種觀法
L153n1636_p0451a06║故彼莫測耳)鯢(鰍魚也)桓(盤桓言鰍魚盤於深泥也)之審(處也)為淵
L153n1636_p0451a07║(淵湛淵乃止觀之名然鯢桓之所處於深泥以喻至靜即初之止也)止水之審
L153n1636_p0451a08║為淵(此喻觀也止水澄清萬象斯鑑即次之天壤之觀也)流水之審為
L153n1636_p0451a09║淵(流水雖動而水性湛然不動此喻即動而靜即靜而動動靜不二平等安心即末後
L153n1636_p0451a10║太沖莫勝止觀不二也)淵有九種(言定有九種)此處三焉(言我
L153n1636_p0451a11║示之者乃三種定法也)嘗又與來明日又與之見壺子
L153n1636_p0451a12║立未定自失而走壺子曰追列子追之不及
L153n1636_p0451a13║返以報壺子曰已滅矣(言去之已無蹤影矣)已失矣(言即
L153n1636_p0451a14║尋之已不得見矣)吾弗及矣(言我追之已不及已)壺子曰曏吾
L153n1636_p0451a15║示之以未始出吾宗(宗者謂虛無大道之根宗安心於無有了無動
L153n1636_p0451b01║靜之相即佛氏之攝三觀於一心也)吾與之虛而委蛇(言我安心於至
L153n1636_p0451b02║虛無有之地但以虛體而示狀貌委蛇隨順彼耳)不知其誰何(故彼不知
L153n1636_p0451b03║其誰何也)因以為弚靡(言物之頹靡難於[(冰-水+〡)*ㄆ]拾也)因以為波流
L153n1636_p0451b04║(言精神浩蕩捉摸不定也)故逃也(因此難測故逃走耳)然後列子自
L153n1636_p0451b05║以為未始學(初則列子未得壺子之真實故以神巫為至今見壺子所以示
L153n1636_p0451b06║神巫者雖善相卒莫能測識其端倪到此方信壺子之道大難測而始知自己從來未有
L153n1636_p0451b07║學也)而歸(辭壺子而歸立志造修也)三年不出(專一做工夫)為其
L153n1636_p0451b08║妻爨(言列子初恃自己有道以驕其妻今能忘身而為妻爨)食豖如食
L153n1636_p0451b09║人(初未入道而有人物分別之心今則分別情忘)於事無與親(言無心於
L153n1636_p0451b10║事也)雕琢復樸(先以雕琢喪樸今則還純返樸矣)塊然(不識不知之貌)
L153n1636_p0451b11║獨以其形立紛而封哉(封即齊物之有封之封謂受形骸是於大
L153n1636_p0451b12║化之中乃立人我橫生是非固執而不化者猶有封之疆界也而今乃知此形為紛授而
L153n1636_p0451b13║封畛之也)一以是終(言列子竟此學以終其身也)。
L153n1636_p0451b14║ 此一節因上言明王立乎不測以無為而
L153n1636_p0451b15║ 化莊子恐世人不知不測是何等境界為
L153n1636_p0452a01║ 何等人物故特撰出個壺子乃其人也即
L153n1636_p0452a02║ 所示於神巫者乃不測之境界也如此等
L153n1636_p0452a03║ 人安心如此乃可應世可稱明王方能無
L153n1636_p0452a04║ 為而化也其他豈可彷彿哉言此[暇-日]學問
L153n1636_p0452a05║ 亦可學而至只貴信得及做得出若列子
L153n1636_p0452a06║ 即有志信道之人也此勵世之心難以名
L153n1636_p0452a07║ 言矣。
L153n1636_p0452a08║ 上言壺子但示其不測之境下文重發揮
L153n1636_p0452a09║ 應世之用。
L153n1636_p0452a10║無為名尸(尸主也言真人先要忘名故戒其不可為名尸)無為謀府
L153n1636_p0452a11║(智謀之所聚曰謀府言一任無心不可以智謀為事也)無為事任(言不可強
L153n1636_p0452a12║行任事謂有擔當則為累為患但順事而應若非己出者也)無為知主(知主
L153n1636_p0452a13║以知巧為主也言順物忘懷不可主於智巧也)體盡無窮(體言體會於大道應
L153n1636_p0452a14║化無有窮盡也)而遊無朕(朕兆也謂遊於無物之初安心於一念不生之地也)
L153n1636_p0452a15║盡其所受乎天而無見得(言但自盡其所受乎天者全體不失
L153n1636_p0452b01║而亦未見有得之心也)亦虛而已(如此亦歸於虛而已言一毫不可有加於
L153n1636_p0452b02║其間也)至人之用心若鏡不將不迎應而不藏
L153n1636_p0452b03║故能勝物而不傷(至人用心如明鏡當臺物來順照並不將心要應事
L153n1636_p0452b04║之未至亦不以心先迎即物一至妍醜分明而不留藏妍醜之跡了無是非之心如此虛
L153n1636_p0452b05║心應世故能勝物而物卒莫能傷之者虛之至也)。
L153n1636_p0452b06║ 已前說了真人許多情狀許多工夫末後
L153n1636_p0452b07║ 直結歸至人已下二十二字乃盡莊子之
L153n1636_p0452b08║ 學問功夫效驗作用盡在此而已其餘種
L153n1636_p0452b09║ 種撰出皆蔓衍之辭也內篇之意已盡此
L153n1636_p0452b10║ 矣學者體認亦不必多只在此數語下手
L153n1636_p0452b11║ 則應物忘懷一生受用不盡此所謂逍遙
L153n1636_p0452b12║ 遊也。
L153n1636_p0452b13║南海之帝為儵北海之帝為忽中央之帝為
L153n1636_p0452b14║渾沌儵與忽時相與遇於渾沌之地渾沌待
L153n1636_p0452b15║之甚善儵與忽謀報渾沌之德曰人皆有七
L153n1636_p0453a01║竅以視聽食息此獨無有嘗試鑿之日鑿一
L153n1636_p0453a02║竅七日而渾沌死(儵忽者無而忽有言人於大化最初受形之始也渾
L153n1636_p0453a03║沌言雖俄爾有形尚無情識渾然沌然無知無識之時也及情竇日鑿知識一開則天真
L153n1636_p0453a04║盡喪所謂日鑿一竅七日而渾沌死也副墨以儵為火以忽為水渾沌為土似有理太犯
L153n1636_p0453a05║穿鑿只如此[角*羊]則已)。
L153n1636_p0453a06║ 此儵忽一章不獨結應帝王一篇其實總
L153n1636_p0453a07║ 結內七篇之大意前言逍遙則總歸大宗
L153n1636_p0453a08║ 師前頻言小知傷生養形而忘生之主以
L153n1636_p0453a09║ 物傷生種種不得逍遙皆知巧之過蓋都
L153n1636_p0453a10║ 為鑿破渾沌喪失天真者即古今宇宙兩
L153n1636_p0453a11║ 間之人自堯舜以來未有一人而不是鑿
L153n1636_p0453a12║ 破渾沌之人也此特寓言大地皆凡夫愚
L153n1636_p0453a13║ 迷之人[既/木]若此耳以俗眼觀之似乎不經
L153n1636_p0453a14║ 其實所言無一字不是救世愍迷之心也
L153n1636_p0453a15║ 豈可以文字視之哉讀者當見其心可也
L153n1636_p0453b01║ 即予此解亦非牽強附合蓋就其所宗以
L153n1636_p0453b02║ 得其立言之旨但以佛法中人天止觀而
L153n1636_p0453b03║ [參-(彰-章)+(恭-共)]證之所謂天乘止觀即宗鏡亦云老莊
L153n1636_p0453b04║ 所宗自然清淨無為之道即初禪天通明
L153n1636_p0453b05║ 禪也吾徒觀者幸無以佛法妄擬為過也。
L153n1636_p0453b06║
L153n1636_p0453b07║
L153n1636_p0453b08║莊子內篇註卷之四
L153n1636_p0453b09║   音釋
L153n1636_p0453b10║ [弁*頁] (皮變切音卞)。   豨 (許豈切希上聲)。   媯 (居為切音為)。   跰[跳-兆+鮮] (跰北孟切
L153n1636_p0453b11║  音迸[跳-兆+鮮]相然切音僊)。   [畸-大+(立-一)] (居宜切音[栗-木+(革*馬)])。   儵 (式竹切音叔)。
  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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