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廬山蓮宗寶鑑 (No. 1973_ 普度編 ) in Vol. 47

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T1973_.47.0343a01: 金剛定後菩薩因圓。解脱道中如來果滿。具
T1973_.47.0343a02: 四無量心得四無礙辯。十八種法不共二乘。
T1973_.47.0343a03: 十力現前説法無畏。塵沙或盡萬行功成。十
T1973_.47.0343a04: 號倶彰三身圓顯。具九十七種大人相。放八
T1973_.47.0343a05: 萬四千大光明。悲智倶融福慧雙足。現居十
T1973_.47.0343a06: 重報土能垂萬類化身。布大慈雲雨大法雨。
T1973_.47.0343a07: 滂流法界潤澤群生。咸悟本心同成正覺○
T1973_.47.0343a08: 選佛若無如是眼。宗風那得到如今
T1973_.47.0343a09: 廬山蓮宗寶鑑念佛正報卷第九
T1973_.47.0343a10:
T1973_.47.0343a11:
T1973_.47.0343a12: 廬山蓮宗寶鑑念佛正論卷第十
T1973_.47.0343a13: 二十
五章
T1973_.47.0343a14:   念佛正論説
T1973_.47.0343a15: 夫奉教念佛之士。叨法正之遺廕。作如來之
T1973_.47.0343a16: 所使必以摧邪顯正。激濁揚清爲後學蓍龜。
T1973_.47.0343a17: 作生靈耳目爲己任也。苟弗能而默默自守。
T1973_.47.0343a18: 則尸祿備員於佛門矣。雖講授亦奚以爲。豈
T1973_.47.0343a19: 不聞因筌然後得魚。體教然後修行。名教未
T1973_.47.0343a20: 正行如之何哉。故不得不論也。是以仲尼爲
T1973_.47.0343a21: 政正其不正。涅槃遺誡急在糾過。余嘗觀吾
T1973_.47.0343a22: 佛世尊之主西竺也。象無象之象言無言之
T1973_.47.0343a23: 言。以復群生之性由是頓教。漸教大乘小乘
T1973_.47.0343a24: 盈溢乎龍宮海藏。無非摧邪顯正。激濁揚清
T1973_.47.0343a25: 之旨。而大地生民率其化。而復其性者可勝
T1973_.47.0343a26: 計乎。其間偏讃西方。謂捷徑修行之道者。蓋
T1973_.47.0343a27: 以阿彌陀佛有廣大願力。攝娑婆衆生而歸
T1973_.47.0343a28: 淨邦。是令反妄而證眞也。所以諸佛共讃。菩
T1973_.47.0343a29: 薩同遵。晋社創修千古之高風不墜。慈照集
T1973_.47.0343b01: 懺十方之正化流通。大矣哉。淨土之道。其爲
T1973_.47.0343b02: 體也。以彌陀即本性。其爲宗也。以淨國即唯
T1973_.47.0343b03: 心。其爲用也。以仁恕即滅惡生善。此之三者
T1973_.47.0343b04: 蓋顯三世報應制其事。一心空寂窮其理。俾
T1973_.47.0343b05: 達乎理者反其妄。信其事者遷乎善。以斯而
T1973_.47.0343b06: 利于上下。實助於周孔之教。賛翊皇化其亦
T1973_.47.0343b07: 至矣。使一人能行是道。以訓于家。家以導
T1973_.47.0343b08: 於郷。郷以達於邦。以至於無窮。則天下之民
T1973_.47.0343b09: 涵道泳徳。融神實相高歩無何而極佛境界。
T1973_.47.0343b10: 豈止以爲善人君子而已哉。夫如是則何患
T1973_.47.0343b11: 乎。忠孝不修禮讓不著歟。以此觀之。豈非能
T1973_.47.0343b12: 仁之道。與仲尼之道共爲表裏以訓于民耶。
T1973_.47.0343b13: 洎乎歴朝敬之。廣其教像法事之。非其人廣
T1973_.47.0343b14: 其教則弊倖生。非其人則淳朴泯。而乃以佛
T1973_.47.0343b15: 堂高大爲奢誇聲利。温飽爲能事。徒以多爲
T1973_.47.0343b16: 貴。則壞其道者衆矣。言以怪爲美則惑其聽
T1973_.47.0343b17: 者庶矣。遞相沿襲以成鄙吝。日復一日紅紫
T1973_.47.0343b18: 亂朱。使夫清靜仁恕之風消蕩矣。於是蠶食
T1973_.47.0343b19: 蠹耗之謗由茲而盛焉。斯乃敬之事之者之
T1973_.47.0343b20: 失。非其教之咎也。今之人多不察其所由。
T1973_.47.0343b21: 視其徒之不肖者。而遷怒於善人教法焉。亦
T1973_.47.0343b22: 何異乎以丹朱而罪堯。因商均而過舜。服藥
T1973_.47.0343b23: 失度歸咎於神農。縱火致焚反怨於燧人也
T1973_.47.0343b24: 耶。愚乃不佞學佛之道有年矣。既粗領其旨
T1973_.47.0343b25: 而頗有扶傾之心。非敢私於己而欲公於衆。
T1973_.47.0343b26: 以救其弊也。嘗謂教門之利害有四。一曰。師
T1973_.47.0343b27: 授不明。邪法増熾而喪其眞。二曰。戒法不行。
T1973_.47.0343b28: 綱常紊亂而犯其禁。三曰。教理未彰。謬談非
T1973_.47.0343b29: 義而惑其衆。四曰。行願不修迷入邪岐而墮
T1973_.47.0343c01: 於魔。由是亂名改作聾瞽。後學非止一端可
T1973_.47.0343c02: 傷乎哉。自是叨濫之徒一以傳十。十以傳百。
T1973_.47.0343c03: 百以千萬。流毒於海内速若置郵。何以知其
T1973_.47.0343c04: 然。正説難行邪風易染。此必然之理也。噫祖
T1973_.47.0343c05: 道之不傳也久矣。欲人之無惑者難矣。吾雖
T1973_.47.0343c06: 不敏而實悲焉。思欲分條析理廣被前聞。截
T1973_.47.0343c07: 僞續眞開茲後學。恨無慧辯徒事管窺。由是
T1973_.47.0343c08: 齋沐一心投誠三寶。詢求大教參考玄文。楷
T1973_.47.0343c09: 定正宗破諸異説。總成念佛正論。剖證佛祖
T1973_.47.0343c10: 格言。普告諸方咸躋覺路。庶使聖教隱而復
T1973_.47.0343c11: 彰。衆生罪而還福。有客至而問之曰。修行了
T1973_.47.0343c12: 自己生死。何須論他人長短。予應之曰。理不
T1973_.47.0343c13: 然也。豈不聞如來出世。無一法不是利生。菩
T1973_.47.0343c14: 薩修行肯纖毫而爲自己。佛子示同外道。方
T1973_.47.0343c15: 便轉彼邪心。楞嚴十種魔民皆因錯解。華嚴
T1973_.47.0343c16: 十類魔業。示其正歸。嗟惡慧之邪修。自甘
T1973_.47.0343c17: 心於險道遇斯境界。豈可緘言念彼愚癡寧
T1973_.47.0343c18: 容坐視。況世尊悲心付囑。留大願而普濟迷
T1973_.47.0343c19: 津。菩薩如教修行。示同事而化令成佛。是其
T1973_.47.0343c20: 本行夫復何疑。如其見迷路而不指正途。慈
T1973_.47.0343c21: 悲安在。覩沈溺而不思拯接。方便何存。隨順
T1973_.47.0343c22: 正法而破魔。是無上大智之業。調伏衆生而
T1973_.47.0343c23: 入道。是諸佛之所攝持。誓當捨命而立眞宗。
T1973_.47.0343c24: 終不爲已而忘佛囑。衆生盡而悲心益固。空
T1973_.47.0343c25: 界殞而我願無窮。倘逢有識之賢。必能助弘
T1973_.47.0343c26: 斯道。可謂將此深心奉塵刹。是則名爲報佛
T1973_.47.0343c27:
T1973_.47.0343c28:   西方彌陀説
T1973_.47.0343c29: 佛説西方極樂世界。其土有佛號阿彌陀。如
T1973_.47.0344a01: 經所載有理有迹。論其理者西方即自性也。
T1973_.47.0344a02: 此性無形無相不變不壞。歴劫堅剛。譬彼精
T1973_.47.0344a03: 金。在易卦則曰兌。爲寂靜故。謂之西方也。金
T1973_.47.0344a04: 者其色明。金體白淨擧之喩法性。蓋世間之
T1973_.47.0344a05: 人迷於塵境。妄念不息紛然動作。在易卦則
T1973_.47.0344a06: 曰震。故謂之東方也。人能反妄歸眞。復其本
T1973_.47.0344a07: 靜。得見自性即名捨。東方執著之穢土。登
T1973_.47.0344a08: 西域淨明之金地也。在方無方以法喩表其
T1973_.47.0344a09: 理體。華嚴合論謂。文殊自東方來者。蓋文殊
T1973_.47.0344a10: 是。根本不動智也。東是萬物發生。震動之者
T1973_.47.0344a11: 初明之地。從此智則生信。故華嚴以信位爲
T1973_.47.0344a12: 初生佛家。丑寅之間爲清朝。智日初明。像
T1973_.47.0344a13: 文殊發起凡夫入信。見道智門漸増故。巽爲
T1973_.47.0344a14: 風。爲教化風能去穢揀淨。辰巳之間上應角
T1973_.47.0344a15: 宿。爲僧道。爲齋戒。爲衆善之門。喩進修地
T1973_.47.0344a16: 位。至午爲中道易。卦曰離。爲南方爲正爲日
T1973_.47.0344a17: 爲明。麗離中虚故明。像諸法空則智日當陽
T1973_.47.0344a18: 遍照天下。法華龍女南方成佛。是其義也。西
T1973_.47.0344a19: 南爲坤。爲地爲安靜。爲柔順爲母爲生養。正
T1973_.47.0344a20: 西爲兌。金旺之地日沒之所。火死在酉爲肅
T1973_.47.0344a21: 寂。爲收藏。西北爲乾。爲天爲父爲金爲剛健。
T1973_.47.0344a22: 北方爲坎。爲水爲君爲師。利生濟物垂教正
T1973_.47.0344a23: 治。以水制火。以君對臣臣明君正。又水多則
T1973_.47.0344a24: 濫。故東北爲艮。爲山爲止下方爲禪定。爲謙
T1973_.47.0344a25: 下。上方爲觀照。爲智慧。爲空界。如日月三光
T1973_.47.0344a26: 處空。照臨萬物也。經中不擧餘方。而單指西
T1973_.47.0344a27: 方者。蓋取淨對穢也。以悟攝迷也。以靜對
T1973_.47.0344a28: 動也。以果對因也。過十萬億國土者。出四維
T1973_.47.0344a29: 上下十方之限量也。超乎四惡道之十惡業
T1973_.47.0344b01: 也。超乎人天十善之境界也。不爲諸法之所
T1973_.47.0344b02: 拘也。有世界者。眞如實際理地。即自性西方
T1973_.47.0344b03: 極樂者。即言此性無憂惱也。何以知其然。見
T1973_.47.0344b04: 性之人不爲塵境惑。了知諸法空。心常坦然
T1973_.47.0344b05: 無念無爲無思無慮。安住大寂滅之地。念念
T1973_.47.0344b06: 常生智慧法法皆如。我爲法王。於法自在故
T1973_.47.0344b07: 名極樂也。論其迹則實有此箇世界也。佛叮
T1973_.47.0344b08: 嚀詳復言之豈虚語哉。有者非方域處所之
T1973_.47.0344b09: 有。乃不有之有。即是眞空妙有也。眞空者。即
T1973_.47.0344b10: 是實相。妙有者。森羅眩目法界交參。豈有東
T1973_.47.0344b11: 西之辨哉。圓覺經云。一切如來光嚴住持。是
T1973_.47.0344b12: 諸衆生清淨覺地。平等本際圓滿十方不二。
T1973_.47.0344b13: 隨順於不二境現諸淨土。阿彌陀是梵語。此
T1973_.47.0344b14: 云無量壽也。佛者覺也。即當人分上廣大圓
T1973_.47.0344b15: 覺之性。清淨法身之佛也。此性不生不滅亘
T1973_.47.0344b16: 古亘今。上至諸佛菩薩。下至六道衆生。各
T1973_.47.0344b17: 各具此覺性。所以稱同名同號也。噫世人昧
T1973_.47.0344b18: 之久矣。妄取色相顛倒馳求。甘自沈淪我佛
T1973_.47.0344b19: 應世開方便門。讃説淨邦令其信慕。苟能自
T1973_.47.0344b20: 肯自信方悟堅明。爲西方盡西矣。惑火滅盡
T1973_.47.0344b21: 土皆淨焉。則知十方世界總是彌陀。觸目遇
T1973_.47.0344b22: 縁無非極樂。百千三昧應念現前。無量法門
T1973_.47.0344b23: 隨心顯發。高超徹見是樓閣。含育利生名宮
T1973_.47.0344b24: 殿。防非護善名欄楯。清淨無染是蓮華。徹底
T1973_.47.0344b25: 澄清謂之池。隨方逐圓謂之水。仁慈濟利謂
T1973_.47.0344b26: 之寶。戒定慧薫謂之香。七菩提樹覆蔭重重。
T1973_.47.0344b27: 八聖道路遊行坦坦。衆善莊嚴花簇秀。萬徳
T1973_.47.0344b28: 成就果周圓。化禽演於法音。風樹傳於道品。
T1973_.47.0344b29: 到這般田地更要保持涵養。直至命終永無
T1973_.47.0344c01: 退失。脱然而去方爲了事。其或未然切不可
T1973_.47.0344c02: 遺。山認培棄寶拾薪。妄認色身便爲究竟。信
T1973_.47.0344c03: 知生死事大莫作等閑。尋訪眞知決擇心要。
T1973_.47.0344c04: 確實念佛求悟大乘。了見本性彌陀。直達唯
T1973_.47.0344c05: 心淨土。可謂雖然舊閣閑田地。一度贏來方
T1973_.47.0344c06: 始休
T1973_.47.0344c07:   眞如本性説
T1973_.47.0344c08: 眞如本性者。父母未生已前。一眞無妄之體。
T1973_.47.0344c09: 謂之本來面目。禪宗則曰正法眼藏。蓮宗
T1973_.47.0344c10: 則曰本性彌陀。孔子則曰天理。大易則曰
T1973_.47.0344c11: 極。名雖有異其實同一眞如本性也。此性虚
T1973_.47.0344c12: 而靈寂。而妙與天地同根。萬物一本歴塵劫
T1973_.47.0344c13: 而不朽。世界壞而不遷。人不能任其自如之
T1973_.47.0344c14: 眞。而梏於地水火風。和合之質方其受形也。
T1973_.47.0344c15: 已爲陰血濁氣。昏其本然清淨之體。及其生
T1973_.47.0344c16: 也六塵五欲之迷倒。昧於本有之天眞。是故
T1973_.47.0344c17: 佛説八萬四千法門。皆是導人反妄而歸眞
T1973_.47.0344c18: 也。其捷徑易行者惟念佛一門。修之者心不
T1973_.47.0344c19: 散亂三昧現前。是復其本性也。今有一等不
T1973_.47.0344c20: 究佛理之人。却將道門修養法冐濫蓮宗。妄
T1973_.47.0344c21: 説氣是主人教人般精運氣。勞其筋骨枉用
T1973_.47.0344c22: 身心。甘受苦辛終無所濟。嘗觀道門張紫陽
T1973_.47.0344c23: 説。精氣神者先天地之元精元氣元神也。元
T1973_.47.0344c24: 精非淫泆之精。元氣非呼吸之氣。元神非念
T1973_.47.0344c25: 慮之神。癡人不曉此意。喚甕作鍾眼。既不明
T1973_.47.0344c26: 理亦不達矯。誘他清信之士。一向在臭皮袋
T1973_.47.0344c27: 上。造作昧却一眞佛性。妄言此是修行可悲
T1973_.47.0344c28: 也哉。普告同修切宜仔細。究心念佛啓悟眞
T1973_.47.0344c29: 源。若也了了自見。法法現前。是名見性成
T1973_.47.0345a01: 佛。一念差錯天地懸殊
T1973_.47.0345a02:   辨眞妄身心
T1973_.47.0345a03: 夫身者。有法身有色身。傳曰。智明眞境盡法
T1973_.47.0345a04: 爲身。故曰法身。父母縁生虚幻不實。故曰色
T1973_.47.0345a05: 身。心者。有眞心有妄心。眞淨明妙虚徹靈通。
T1973_.47.0345a06: 故曰眞心。隨境生滅忽有忽無。故曰妄心。祖
T1973_.47.0345a07: 師勸修念佛三昧者。於自己眞心中。流出一
T1973_.47.0345a08: 句阿彌陀佛。念念觀照法法圓通。是謂都攝
T1973_.47.0345a09: 六根淨念相繼。於一念中普現色身三昧。今
T1973_.47.0345a10: 時有一等人。不知眞妄錯認色身爲我身。以
T1973_.47.0345a11: 妄念爲究竟。多是吐納按摩做模打樣。希望
T1973_.47.0345a12: 成道不亦謬乎。可謂棄却眞金而拾瓦礫也。
T1973_.47.0345a13: 大凡學道要辨眞僞。故宗鏡云。修道以心爲
T1973_.47.0345a14: 宗。理須仔細究竟。約有情界眞妄似分不可
T1973_.47.0345a15: 雷同。有濫圓覺金鑛共爇。眞僞纔分。沙米同
T1973_.47.0345a16: 炊生熟有異。三乘慕道見有差殊。錯指妄心
T1973_.47.0345a17: 以爲眞實。認妄賊爲眞子。劫盡家珍。收魚目
T1973_.47.0345a18: 作驪珠空迷智眼。遂使愚癡之子陷有銕之
T1973_.47.0345a19: 重關。邪險之人溺見河之識浪。戲熾焔於朽
T1973_.47.0345a20: 宅。忘苦忘疲臥大夢於長宵。迷心迷性。皆由
T1973_.47.0345a21: 執斯縁慮作自己身。遺此眞心住他聲色。斯
T1973_.47.0345a22: 則凡夫外道之失也。或有法學禪宗執佛方
T1973_.47.0345a23: 便。致使撒開八網乘。對四機越一念。而遠
T1973_.47.0345a24: 驟三祇功虚大劫。離寶所而久淹化。壘跡困
T1973_.47.0345a25: 長衢。斯則迷循妄心。不得眞心之失也。心賦
T1973_.47.0345a26: 云。性非造作理實鎔融。明之者即動而靜。昧
T1973_.47.0345a27: 之者迷西作東。任竭海移山未是無爲之力。
T1973_.47.0345a28: 縱躡虚履水。皆爲有漏之通。辨玉須眞探珠
T1973_.47.0345a29: 宜靜。若向境外以求心焉。知圓光而在眚。順
T1973_.47.0345b01: 法界性合眞如心。此則頓入如來大慈悲海。
T1973_.47.0345b02: 比之著相修皮袋者。豈可同日而語矣
T1973_.47.0345b03:   辯明三寶
T1973_.47.0345b04: 教云。十方薄伽梵。圓滿修多羅。大乘菩薩
T1973_.47.0345b05: 僧功徳難思議。三寶者有三種。一曰。同體三
T1973_.47.0345b06: 寶謂眞如之理。自性開覺名爲佛寶。徳用軌
T1973_.47.0345b07: 則。自性正眞名爲法寶。動無違諍自性清淨
T1973_.47.0345b08: 名爲僧寶。二曰。出世三寶。謂法報化身隨類
T1973_.47.0345b09: 應現是爲佛寶。六度詮旨四諦縁生名爲法
T1973_.47.0345b10: 寶。十地菩薩四向五果名爲僧寶。三曰。世間
T1973_.47.0345b11: 住持三寶。謂泥龕塑像名爲佛寶。黄卷赤軸
T1973_.47.0345b12: 名爲法寶。剃髮染衣名爲僧寶。歸依者。感諸
T1973_.47.0345b13: 天護持。供養者。獲福田無量。今有邪愚。不解
T1973_.47.0345b14: 僞撰眞宗妙義經。妄言。精是佛寶。氣是法寶。
T1973_.47.0345b15: 神是僧寶。遞相傳習。致使入善門者信其邪
T1973_.47.0345b16: 説。不敬三寶。實可憐憫。若夫不敬世間三寶。
T1973_.47.0345b17: 則自昧其心。自昧其心則迷失本性。同體出
T1973_.47.0345b18: 世三寶何所得哉。自賺猶可。又賺他人。可謂
T1973_.47.0345b19: 岐人天之正路。瞎人天之正眼。昧因果之眞
T1973_.47.0345b20: 教。澆定慧之淳風。無甚於此也。佛言。一切衆
T1973_.47.0345b21: 生若不歸依三寶。永劫墮三惡道。況我慈照
T1973_.47.0345b22: 集經成懺。使學者依大乘經甚深妙義。從今
T1973_.47.0345b23: 身至佛身。爲法界衆生歸依常住佛。歸依常
T1973_.47.0345b24: 住法。歸依常住僧。正信善人既已得聞。聞已
T1973_.47.0345b25: 誦禮。固當自敬自信。即此敬信之心。端可近
T1973_.47.0345b26: 於佛道矣。凡見一切佛像起如來想。見一切
T1973_.47.0345b27: 聖教生難遭想。見一切比丘僧起祖師想。禮
T1973_.47.0345b28: 拜供養無得輕欺。以佛莊嚴而自莊嚴。如此
T1973_.47.0345b29: 則一體三寶唯心備具矣。若也執於鄙見昧
T1973_.47.0345c01: 其根本。妄信邪教疑誤後人。自取沈淪永溺
T1973_.47.0345c02: 惡趣。是誰之咎歟
T1973_.47.0345c03:   辨見聞覺知
T1973_.47.0345c04: 古徳云。在胎爲身。處世名人。在眼曰見。在耳
T1973_.47.0345c05: 曰聞。在鼻嗅香。在舌談論。在手執捉。在足運
T1973_.47.0345c06: 奔。遍現倶該沙界。收攝在一微塵。識者知是
T1973_.47.0345c07: 佛性。不識喚作精魂。比來有等愚人不知佛
T1973_.47.0345c08: 理。潜吾教中。專以傳受爲宗。妄説六門見性。
T1973_.47.0345c09: 指四大色身以爲佛體。自立三十六關七十
T1973_.47.0345c10: 二信。掜合怪事誑惑善人。妄謂這邊肉動。某
T1973_.47.0345c11: 人來那裏疼痛。某事至吉凶禍福。言是先知。
T1973_.47.0345c12: 愚者得聞將謂佛法靈感。傾心諦信布施供
T1973_.47.0345c13: 養。傳此邪言切切記心。未嘗暫捨。殊不知
T1973_.47.0345c14: 一眞佛性清淨湛然。爲有妄身乃有妄識。蓋
T1973_.47.0345c15: 覆本性不見光明。一念心空名爲悟道。故楞
T1973_.47.0345c16: 嚴云。知見立知即無明本。知見無見斯則涅
T1973_.47.0345c17: 槃。是故祖師立教。但以念佛三昧爲正宗。未
T1973_.47.0345c18: 嘗有毫髮許實法繋綴於人。何期蚩蚩薄俗
T1973_.47.0345c19: 迷宗昧旨。棄忠孝而不履。背仁義而不修。假
T1973_.47.0345c20: 蓮宗之名行差別之法。貪求冥感以奇怪惑
T1973_.47.0345c21: 人。則有邪魔魍魎附人身體。撓亂正信盡遭
T1973_.47.0345c22: 魔攝。可不悲哉。大凡修淨業人。善察邪正本
T1973_.47.0345c23: 分。究心確辦信誠憶佛念佛。願生淨土愼勿
T1973_.47.0345c24: 他求。智覺壽禪師云。莫摘枝苗須搜祖禰。豁
T1973_.47.0345c25: 爾而無明頓開。湛然而情塵自洗。可謂直截
T1973_.47.0345c26: 根源佛所印。摘葉尋枝我不能
T1973_.47.0345c27:   破妄説災福
T1973_.47.0345c28: 夫佛祖正法。以本性彌陀爲體。念佛信願爲
T1973_.47.0345c29: 宗。自行化他爲用。乃佛祖之格言。後人之龜
T1973_.47.0346a01: 鑑。凡曰音聲佛事。點燭道場。蓋是方便法門。
T1973_.47.0346a02: 以之引權歸實耳。比來學者迷失宗旨。貪著
T1973_.47.0346a03: 事相不遵教典。向外妄爲心眼不明競稱師
T1973_.47.0346a04: 長。實法門中一弊事也。或搜鬼竅有若師巫。
T1973_.47.0346a05: 或稱彌勒下生。或言諸天附體。或向燭光上
T1973_.47.0346a06: 見神見鬼。或在香煙上斷吉斷凶。瞞昧三光
T1973_.47.0346a07: 欺賢罔聖。誑謼閻閭邀求利養。及乎問他平
T1973_.47.0346a08: 實行願。杜口無言。本性彌陀罔知下落。熱
T1973_.47.0346a09: 亂一生盡是虚誑。誤人自誤。實可悲哉。故楞
T1973_.47.0346a10: 嚴經云。善男子心愛懸應。爾時天魔候得其
T1973_.47.0346a11: 便。飛精附人口説經法。訐露人事不避譏嫌。
T1973_.47.0346a12: 口中好説未然禍福。及至其時毫髮無失。是
T1973_.47.0346a13: 人愚迷惑爲菩薩。親近供養。破佛律儀潜行
T1973_.47.0346a14: 貪欲。此名歴劫精魅。大力鬼神年老成魔。惱
T1973_.47.0346a15: 亂是人不覺魔著。謂言證聖。壓足心生去彼
T1973_.47.0346a16: 人體。師及弟子倶陷王難。汝當先覺不入輪
T1973_.47.0346a17: 迴迷惑。不知墮無間獄。嗟乎初心善人不知
T1973_.47.0346a18: 眞僞。信彼邪説不務存心。積徳妄想求福。見
T1973_.47.0346a19: 之謬焉。吾聞積善之家必有餘慶。積不善之
T1973_.47.0346a20: 家必有餘殃。故知吉凶禍福繋乎人心。烏可
T1973_.47.0346a21: 諂求富貴。而苟免禍害哉。永明壽禪師云。惡
T1973_.47.0346a22: 從心起。如銕孕垢。而自毀銕形善逐情生。如
T1973_.47.0346a23: 珠現光而還照珠體。故吾勸諸善人。擧心用
T1973_.47.0346a24: 事必擇道而行之。擇禮而從之。擇友而交之。
T1973_.47.0346a25: 擇里而處之。擇師而事之。兢兢焉而存心。
T1973_.47.0346a26: 戰戰焉而守節。念念不昧無失於順天之道。
T1973_.47.0346a27: 以奉西方之教。而其觀燭談禍福不與焉
T1973_.47.0346a28:   辯明空見
T1973_.47.0346a29: 空者破諸有也。大覺世尊開示正法。欲令一
T1973_.47.0346b01: 切人識知世間萬法皆空。自悟本性之眞空
T1973_.47.0346b02: 也。眞空者。是如來之法界。衆生之本心。空而
T1973_.47.0346b03: 不空。有而非有。悟之者於不有中。運出自家
T1973_.47.0346b04: 寶藏。探之無窮。用之無盡。謂之一乘妙道。
T1973_.47.0346b05: 非頑空之空也。今有一等愚人。一向説空撥
T1973_.47.0346b06: 無因果。歩歩行有。口口言無。便道飮酒食
T1973_.47.0346b07: 肉不礙菩提。行盜行婬無妨般若。縱横放曠
T1973_.47.0346b08: 馳逞顛狂。謗佛謗經輕毀一切。胡揮亂統以
T1973_.47.0346b09: 當宗乘。欺侮聖賢自稱得道。如此者滔滔皆
T1973_.47.0346b10: 是也。永嘉所謂豁達空撥因果。莽莽蕩蕩招
T1973_.47.0346b11: 殃禍。非斯類而何耶。又楞嚴經云。心若著空
T1973_.47.0346b12: 則有大力空魔。入其心腑。其人不知是其魔
T1973_.47.0346b13: 著。口説經法潜行貪欲。輕毀經像。惑亂是人
T1973_.47.0346b14: 盡遭邪墜魔。心生厭去彼人體。師及弟子倶
T1973_.47.0346b15: 陷王難。命終自爲魔家眷屬受魔業。盡墮無
T1973_.47.0346b16: 間獄。嗟乎去聖遠。微言絶異端起大義乖。不
T1973_.47.0346b17: 著於有則蕩於空。著於有則執名相。滯有爲
T1973_.47.0346b18: 固。物我泥。怨親縛於近教喪於遠理。蕩於空
T1973_.47.0346b19: 者。則迷因果混善惡。棄戒律背禮義。蓋不知
T1973_.47.0346b20: 中道之爲至善也。或曰。何謂中道。曰有亦不
T1973_.47.0346b21: 著。無亦不空。空不離有有不離空。怨親等焉。
T1973_.47.0346b22: 物我齊焉。因果明焉。善惡分焉。戒律用焉。禮
T1973_.47.0346b23: 義修焉。近教通焉。遠理至焉。大矣哉中道
T1973_.47.0346b24: 也。妙萬物之名乎。稱本性之謂乎。苟達斯理
T1973_.47.0346b25: 則不墮於偏。是謂得正受念佛三昧者矣
T1973_.47.0346b26:   辯一合相
T1973_.47.0346b27: 金剛經云。如來説一合相者。即非一合相。是
T1973_.47.0346b28: 名一合相。良由世人一性昏迷。與塵境相合
T1973_.47.0346b29: 即非一合相。智者明見自己眞心背塵合覺。
T1973_.47.0346c01: 一念覺心與十方諸佛眞空法界相合。即是
T1973_.47.0346c02: 一合相理也。永嘉云。我性同共如來合。但
T1973_.47.0346c03: 凡夫不悟此理。貪著事相妄自堅執。情心意
T1973_.47.0346c04: 識。與山河大地牆壁瓦礫相合。昧却理性之
T1973_.47.0346c05: 眞空即非也。六祖云。心有所得即非一合相。
T1973_.47.0346c06: 心無所得即是一合相是也。今有愚人。不識
T1973_.47.0346c07: 佛法坐吾教中。妄説夫婦是一合相者誤矣。
T1973_.47.0346c08: 蓋其情生智隔。想變體殊業累殃深。背因昧
T1973_.47.0346c09: 果。曲解聖典毀辱教門。淨業正宗豈容是説。
T1973_.47.0346c10: 眞實修行之士。切宜堅秉正信專念彌陀。於
T1973_.47.0346c11: 一念中不取於相。内心外境了了一如。自然
T1973_.47.0346c12: 冥符眞理是也。故佛果勤禪師示衆云。汝等
T1973_.47.0346c13: 諸人但向十二時中。上不見有諸佛。下不見
T1973_.47.0346c14: 有衆生。外不見有山河大地。内不見有見聞
T1973_.47.0346c15: 覺知。好惡長短打成一片。一一拈出更無異
T1973_.47.0346c16: 見。此則一合相理歴然明矣。可謂日可冷月
T1973_.47.0346c17: 可熱。衆魔不能壞。眞説實履道之通衢。乃悟
T1973_.47.0346c18: 宗之正訣
T1973_.47.0346c19:   辯明雙修
T1973_.47.0346c20: 雙修者。修福修慧也。教云修福不修慧。象
T1973_.47.0346c21: 身掛纓絡。修慧不修福。羅漢應供薄。福慧二
T1973_.47.0346c22: 莊嚴乃能成正覺。古徳云。福不得不作。慧不
T1973_.47.0346c23: 得不學。龍舒云。修淨土者雖專以念佛爲行
T1973_.47.0346c24: 門。亦須福慧兼修。庶得事理兩融也。内則修
T1973_.47.0346c25: 慧。究竟涵養深徹淵源。使慧性増廣。含虚空
T1973_.47.0346c26: 界無所不知無不照了。外則修福。慈悲方便。
T1973_.47.0346c27: 柔和善順利濟世間。見一切人。平等恭敬隨
T1973_.47.0346c28: 機説法。教化衆生行一切善。此是福慧雙修
T1973_.47.0346c29: 也。今有一等愚人。常行異教詐稱蓮宗弟子。
T1973_.47.0347a01: 妄指雙修潜通婬穢造地獄業。迷誤善人沈
T1973_.47.0347a02: 迷欲樂。甘墮險坑。豈不謬乎。是眞狐魅妖精。
T1973_.47.0347a03: 何異畜生類也。楞嚴云。若諸衆生其心不婬。
T1973_.47.0347a04: 則不隨其生死。汝修三昧本出塵勞。婬心不
T1973_.47.0347a05: 除塵不可出。縱有多智必落魔道。上品魔王。
T1973_.47.0347a06: 中品魔民。下品魔女。諸修行人先斷婬心。
T1973_.47.0347a07: 是名如來。先佛世尊第一決定清淨明誨。若
T1973_.47.0347a08: 不斷婬修菩提者。如蒸砂石欲其成飯。經百
T1973_.47.0347a09: 千劫終不名飯。汝以婬身求佛妙果。縱得妙
T1973_.47.0347a10: 悟皆是婬根。根本成婬。輪轉三塗終不能出。
T1973_.47.0347a11: 如來涅槃何路修證。必使婬機身心倶斷。斷
T1973_.47.0347a12: 性亦無於佛菩提斯可希冀。如我説者名爲
T1973_.47.0347a13: 佛説。不如此説即波旬説。今勸在家菩薩依
T1973_.47.0347a14: 戒修行。勿犯邪非清心寡欲。雙修福慧回向
T1973_.47.0347a15: 西方。龍舒云。修福又修慧。深信念阿彌。當生
T1973_.47.0347a16: 上上品。決定更無疑。其或不然欲飯蒸砂。徒
T1973_.47.0347a17: 費力擔柴入火定殃身
T1973_.47.0347a18:   辯明三車
T1973_.47.0347a19: 法華經譬喩品云。若有衆生從佛世尊。聞法
T1973_.47.0347a20: 信受慇懃精進求一切智。佛智自然智無師
T1973_.47.0347a21: 智。如彼諸子爲求牛車出於火宅。故知衆生
T1973_.47.0347a22: 喩諸子。三界喩火宅。三乘喩三車。如來見衆
T1973_.47.0347a23: 生。在三界中不得出離。説三乘法引令離苦。
T1973_.47.0347a24: 譬如諸子在火宅中嬉戲。長者以三車引之
T1973_.47.0347a25: 令出也。有等愚人假説文殊問佛妄稱。性是
T1973_.47.0347a26: 牛車。心是羊車。意是鹿車。又云。牛車載妙
T1973_.47.0347a27: 法。羊車載蓮花。鹿車載經。所謂醍醐上味爲
T1973_.47.0347a28: 世所珍。遇斯人等翻成毒藥。夫法華經者。諸
T1973_.47.0347a29: 法之王佛所護念。其可妄議哉。何期邪師謬
T1973_.47.0347b01: 見以非爲是。以是爲非。法説非法非法説法。
T1973_.47.0347b02: 誑於人謗於佛毀於法。豈非負五逆之大罪
T1973_.47.0347b03: 乎。經云。若有誹謗是經典者。當知是人入阿
T1973_.47.0347b04: 鼻獄。具足一劫。劫盡更生。好是展轉至無數
T1973_.47.0347b05: 劫。從地獄出當墮畜生。謗斯經故獲罪如是。
T1973_.47.0347b06: 細思此等哀哉。切心敢以忠言痛告道友。於
T1973_.47.0347b07: 自己心中開示悟入佛之知見。則此心清淨
T1973_.47.0347b08: 如蓮華開。是謂之法華三昧。悟斯理者是乘
T1973_.47.0347b09: 白牛車。出三界火宅也。又不見法達禪師見
T1973_.47.0347b10: 六祖大師呈偈云。誦經三千部。曹溪一句亡。
T1973_.47.0347b11: 未明出世旨。寧歇累生狂。羊麁牛權設。初中
T1973_.47.0347b12: 後善揚。誰知火宅内元是法中王。於是曹溪
T1973_.47.0347b13: 六祖大師。乃説偈以證之云。心迷法華轉。心
T1973_.47.0347b14: 悟轉法華。誦久不明已。與義作讎家。無念念
T1973_.47.0347b15: 即正。有念念成邪。若能如是解。長駕白牛車
T1973_.47.0347b16: 也。若有執迷不省自取沈淪者。吾末如
T1973_.47.0347b17: 之何也已矣
T1973_.47.0347b18:   辯明三關
T1973_.47.0347b19: 三關者。兜率悦禪師示衆語。一云。撥草參玄
T1973_.47.0347b20: 只圖見性。只今上人性在甚處。二云。識得本
T1973_.47.0347b21: 性要脱生死。生死到來作麼生脱。三云。脱得
T1973_.47.0347b22: 生死。要知去處四大分離向甚處去。是故透
T1973_.47.0347b23: 此關者則奚拘生死。徹此道者豈礙去來。自
T1973_.47.0347b24: 是天下叢林宿師大衲靡不洞究淵源。故能
T1973_.47.0347b25: 脱白露淨。其旨曉然決無異説。今有愚人。妄
T1973_.47.0347b26: 指人身三丹田作内三關。教人般運氣血。謂
T1973_.47.0347b27: 之透過三關。又説。自足至腰三處疼痛爲外
T1973_.47.0347b28: 三關。妄以此處要定臨終時節。世多傳習盡
T1973_.47.0347b29: 入邪路。詳觀念佛之教。乃簡徑法門。祇令
T1973_.47.0347c01: 修行人於十二時中持一句阿彌陀佛。思專
T1973_.47.0347c02: 想寂更能回光自看。阿那箇是我本性彌陀。
T1973_.47.0347c03: 四大分離向甚處去。常有此疑驀然識得便
T1973_.47.0347c04: 知落處。即此是直捷省力底修行正道。捨此
T1973_.47.0347c05: 之外稍渉一毫異説。即墮在邪見林矣。嗚呼
T1973_.47.0347c06: 癡人背眞向僞良可憫焉。若也於斯信得截
T1973_.47.0347c07: 斷露布葛藤。豁開透地通天眼。覷破邪思妄
T1973_.47.0347c08: 相心
T1973_.47.0347c09:   辨明大小二乘
T1973_.47.0347c10: 原夫大法王之垂化也。統攝群品各有司。存
T1973_.47.0347c11: 小律比禮刑之權。大乘類鈞衡之任。營福如
T1973_.47.0347c12: 司於漕輓。製撰若掌於王言。在國家之百吏
T1973_.47.0347c13: 咸修類。吾教之群宗。競演果明此旨。豈執
T1973_.47.0347c14: 異端應須量己才能。隨力演布。達則兼濟爲
T1973_.47.0347c15: 善。窮則專門是宜。雖各播於宗猷。而皆處於
T1973_.47.0347c16: 慈濟。同歸和合之海。共坐解脱之床。夫如是
T1973_.47.0347c17: 則迷途之司。南教門之木鐸也。奈何源遠流
T1973_.47.0347c18: 別大道澆漓。好朱者憎其素。愛甘者惡其辛。
T1973_.47.0347c19: 未契圓宗各權所據。又豈知生佛本一凡聖
T1973_.47.0347c20: 性均。而不能自復者。由迷昧於身心。致籠檻
T1973_.47.0347c21: 於生死。是知身之過惡非戒律。不能撿心之
T1973_.47.0347c22: 昏散。非定慧不能融撿之。融之尚慮乎道之
T1973_.47.0347c23: 不明性之不復。況埋沒於邪岐。而互相是非
T1973_.47.0347c24: 也耶。或云。我學小乘。却又不知戒施禮誦是
T1973_.47.0347c25: 漸修之法。或言。我學上乘。却又不識本性彌
T1973_.47.0347c26: 陀。唯心淨土之旨。不著於事相。又墮於頑空。
T1973_.47.0347c27: 大似深村草裏生盲之人。坐在一隅不知東
T1973_.47.0347c28: 西南北。妄生分別。是是非非非非是是。所謂
T1973_.47.0347c29: 執著死蛇頭錯路。修行者在穢惡則無所間
T1973_.47.0348a01: 然。於行解不見可畏。以至積習成性。自滅其
T1973_.47.0348a02: 身始學慕於上賢。終見沈於下惡。如斯之輩
T1973_.47.0348a03: 誠可哀哉。永明壽禪師云。譬如庭雀焉攀鴻
T1973_.47.0348a04: 鵠之心。還似井蛙豈測滄溟之闊。或狥他求
T1973_.47.0348a05: 如鑚氷而覓火。但歸己解猶向乳而生酥。愼
T1973_.47.0348a06: 勿立我慢幢張邪見網。輕侮先覺熒惑後人。
T1973_.47.0348a07: 至哉斯言也。昭昭乎天日在上。蕩蕩乎佛祖
T1973_.47.0348a08: 有靈。奉教之者可不懼乎。但能信念彌陀。可
T1973_.47.0348a09: 以免斯過咎矣
T1973_.47.0348a10:   辯明不生不滅
T1973_.47.0348a11: 般若心經云。是諸法空相不生不滅不垢不
T1973_.47.0348a12: 淨不増不減。是故空中無色無受想行識等。
T1973_.47.0348a13: 又維摩經云。不善不生善法不滅。故知色相
T1973_.47.0348a14: 有去有來。佛性不生不滅。今有愚人。妄以不
T1973_.47.0348a15: 産後嗣爲不生。不斷欲心爲不滅。駭世怪言。
T1973_.47.0348a16: 惑人妖崇。密互邪婬作不淨行。斷佛種性悖
T1973_.47.0348a17: 亂人倫。故楞嚴云。善男子愛極發狂熾然。貪
T1973_.47.0348a18: 欲則有欲魔入其心腑。一向説欲爲菩提道。
T1973_.47.0348a19: 化諸白衣平等行欲。疑誤衆生入無間獄。蓋
T1973_.47.0348a20: 以愚迷不知觸淨。不覺遭魔以致斯苦。諦觀
T1973_.47.0348a21: 天地肇分有陰陽而有男女。有男女而有夫
T1973_.47.0348a22: 婦。有夫婦而有父子。有父子而有君臣。有
T1973_.47.0348a23: 君臣則有三綱五常之道。三綱統其人倫。五
T1973_.47.0348a24: 常正其教化。此聖人立世間之法也。吾祖遠
T1973_.47.0348a25: 公有云在家者。厚身存生我倒未忘。以情欲
T1973_.47.0348a26: 爲苑囿。以聲色爲遊觀。耽湎世樂不能特出。
T1973_.47.0348a27: 吾佛示化令反本以求宗。在家奉法則是順
T1973_.47.0348a28: 化之民。不遺奉親敬君之禮。是故先導之五
T1973_.47.0348a29: 戒。不殺存乎仁。不盜存乎義。不婬存乎禮。不
T1973_.47.0348b01: 妄存乎信。不酒存乎智。身心既律。然後示之
T1973_.47.0348b02: 以出世之法。令修念佛三昧。以爲西方之歸。
T1973_.47.0348b03: 達乎不生不滅之道。是以王臣外護法流天
T1973_.47.0348b04: 下。千載猶一日也。其奈當斯之際薫蕕共囿。
T1973_.47.0348b05: 菽麥同畦未易分也。敢以衷赤之忱普告信
T1973_.47.0348b06: 士。但除却。一心不亂繋念彌陀之外。凡所有
T1973_.47.0348b07: 相皆是邪解。切須子細眞實修行善則從之
T1973_.47.0348b08: 惡則遠之。邪則遣之正則守之。若乃立身行
T1973_.47.0348b09: 道之事。息心達本之旨。前篇備述明。則典刑
T1973_.47.0348b10: 不爲不多矣。遵而行之則吾門眷屬。違而作
T1973_.47.0348b11: 者魔之黨類。所以生遭王法。死墮阿鼻。殃及
T1973_.47.0348b12: 累世。莫言不道。何故聻欲得不招無間業。莫
T1973_.47.0348b13: 謗如來正法輪
T1973_.47.0348b14:   辯明曹溪路
T1973_.47.0348b15: 昔永嘉大師。往曹溪禮拜六祖。印證心地述
T1973_.47.0348b16: 證道歌云。自從認得曹溪路了了生死。不相
T1973_.47.0348b17: 干是故。天下禪宗出乎曹溪之源。目曰曹溪
T1973_.47.0348b18: 路也。何期愚人妄指人身有浹湷雙關作。曹
T1973_.47.0348b19: 溪一派又妄説。六祖云。寧度白衣千千萬。
T1973_.47.0348b20: 不度空門半箇僧。如斯之輩非特惑於後人。
T1973_.47.0348b21: 是亦誣於先聖。豈不聞。永嘉云。第一迦葉首
T1973_.47.0348b22: 傳燈。二十八代西天記法。東流入此土。菩提
T1973_.47.0348b23: 達磨爲初祖。六代傳衣。天下聞後人得道無
T1973_.47.0348b24: 窮數。又豈有度白衣而不度空門乎。於戲邪
T1973_.47.0348b25: 妄之徒。不知來歴。竊祖師之名。同魍魎妖&T008862;
T1973_.47.0348b26: 見解迷誤善人。正是一盲引衆盲。相牽入火
T1973_.47.0348b27: 坑也。吾知祖宗實徳是以稱而傳之。吾知闡
T1973_.47.0348b28: 提薄福謗辱吾宗。是以恐而懼之。吾尚知而
T1973_.47.0348b29: 大懼。汝謗聖師之道誑後學之人。安得不益
T1973_.47.0348c01: 懼於吾乎。汝速宜磨滅改而正之。無貽我羞
T1973_.47.0348c02: 之爲愈也
T1973_.47.0348c03:   *辨佛法隱藏
T1973_.47.0348c04: 佛法者。出世間之道。無爲之法也。涅槃經
T1973_.47.0348c05: 云。如來開發顯露清淨無翳。迷者不解謂是
T1973_.47.0348c06: 祕藏。智者了達即不名藏。有等愚人妄説官
T1973_.47.0348c07: 法。堂堂佛法隱藏。僞撰一落索邪言。閉門傳
T1973_.47.0348c08: 度謂之生死。奧典幻惑後人。至死不與人説。
T1973_.47.0348c09: 逗到臨時一場漏逗。大似貧兒得錫喚作黄
T1973_.47.0348c10: 金。明眼人前如何拈出。自不知非反誇能會
T1973_.47.0348c11: 正。是瞞人更自瞞也。豈知佛説一切法爲度
T1973_.47.0348c12: 一切心。蓋以衆生心體本來是一。用處不同
T1973_.47.0348c13: 故説一切法也。祖師云。瓶盤釵釧本是一金。
T1973_.47.0348c14: 名相不同至體無二。嗟乎末運法出奸生。往
T1973_.47.0348c15: 往失其本體者多。是將新羅漆高麗。鋀間貨
T1973_.47.0348c16: 錯出巧言令色。瞞昧世人一僞既行百眞莫
T1973_.47.0348c17: *辨。況愛小利者。上人鋪席不揀好惡。苟圖
T1973_.47.0348c18: 價廉好看易得。等閑被他將一團灰炭寒却
T1973_.47.0348c19: 眼孔。拕向黒地裏脱換去了。及至眼開握著
T1973_.47.0348c20: 黄土也認不得。又何金鋀眞僞之*辨哉。癡人
T1973_.47.0348c21: 但得入手貴乎密。密珍藏以爲奇貨。生怕人
T1973_.47.0348c22: 知驀然撞著。識者爲伊點破始知分文不直
T1973_.47.0348c23: 如斯之類。比比皆是只爲愚暗福薄。眼裏無
T1973_.47.0348c24: 觔麁心鹵莽。兼以不遇眞正師匠。以致然也。
T1973_.47.0348c25: 殊不知繞指精金從本來有。自非作家陶鎔
T1973_.47.0348c26: 痛下。鉗鎚煆煉一回轉見性。柔金瑩燦然一
T1973_.47.0348c27: 塊。覿體全眞。然後隨意作用。造成衆器飛光
T1973_.47.0348c28: 散彩耀人心目。永無變色者。固知自餘皆不
T1973_.47.0348c29: 足言矣。可不至寶哉。正信道流切宜著眼
T1973_.47.0349a01:   *辨明超日月光
T1973_.47.0349a02: 大彌陀經云。阿彌陀佛光明極大。而爲諸
T1973_.47.0349a03: 佛光明之王。故號無量光佛。無邊光佛。無礙
T1973_.47.0349a04: 光佛。無對光佛。光炎王光佛。清淨光佛。歡
T1973_.47.0349a05: 喜光佛。智慧光佛。不斷光佛。難思光佛。無稱
T1973_.47.0349a06: 光佛。超日月光佛。其光明所以照無央數天
T1973_.47.0349a07: 下幽冥之處。皆常大明。諸天人民。禽獸蜎飛
T1973_.47.0349a08: 蠕動。見此光明莫不喜悦。而生慈心悉得解
T1973_.47.0349a09: 脱。是故十方諸佛菩薩。縁覺聲聞悉皆稱讃。
T1973_.47.0349a10: 因名曰超日月光佛。蓋以日能照晝月能夜
T1973_.47.0349a11: 明其徳不全。佛之光明晝夜常照無虧無欠。
T1973_.47.0349a12: 故名超日月光也。今有一等愚人。妄指教人
T1973_.47.0349a13: 於日月初出之時。以口吸採其光。呑嚥入腹。
T1973_.47.0349a14: 欲其成寶。以當修行祕法。謂之超日月光者。
T1973_.47.0349a15: 其錯大矣。譬如癡猿聯臂攀樹。懸崖下捉水
T1973_.47.0349a16: 月勞心費力到底成空。若是智人達觀速須
T1973_.47.0349a17: 捨離。早求正法免墮迷津。專念彌陀究明心
T1973_.47.0349a18: 地。不見祖師道。從門入者不是家珍。自己靈
T1973_.47.0349a19: 光照天爍地。人人分上本自圓成。一點靈源
T1973_.47.0349a20: 無内無外。頭頭上顯物物上明。若能悟此即
T1973_.47.0349a21: 如來一段光明超日月
T1973_.47.0349a22:   *辨明髻中珠
T1973_.47.0349a23: 髻中珠者。法華經云。如轉輪王得法國土王
T1973_.47.0349a24: 於三界。而諸小王不肯順伏時。轉輪王起種
T1973_.47.0349a25: 種兵而往討伐。戰有功者賞賜諸物。獨王頂
T1973_.47.0349a26: 上有此一珠。而不與之。末後付與。如來亦復
T1973_.47.0349a27: 如是。見賢聖軍。與五陰魔。煩惱魔。死魔共
T1973_.47.0349a28: 戰。滅三毒。出三界。破魔網。爾時如來亦大歡
T1973_.47.0349a29: 喜。爲説諸法。而不爲説是法華經。今乃説之。
T1973_.47.0349b01: 如轉輪王久獲明珠末後賜與。此蓋世尊最
T1973_.47.0349b02: 後説是大乘法寶。超出諸聖之上。以輪王髻
T1973_.47.0349b03: 珠爲喩。此珠者即諸佛之圓智。乃衆生之理
T1973_.47.0349b04: 性。悟之則三祇頓越。迷之則六道沈淪。今有
T1973_.47.0349b05: 一等愚人。錯會經旨。妄以運氣入頂。作髻
T1973_.47.0349b06: 中珠。謂之最上乘法。密密相傳。教人般精運
T1973_.47.0349b07: 氣衝入頭頂。要學世尊頂上有肉髻珠。何其
T1973_.47.0349b08: 愚哉。殊不知世尊肉髻。乃無見頂相表一乘
T1973_.47.0349b09: 大法也。無見者自不能見。離自見故。向上極
T1973_.47.0349b10: 則諸聖皆不得見。離他見故。壽禪師心賦云。
T1973_.47.0349b11: 高高法座。非聲聞矬短之能升。赫赫日輪。豈
T1973_.47.0349b12: 外道嬰兒之所見。無偏無黨至極至尊。嗟乎
T1973_.47.0349b13: 愚癡之人。罔知正法。顛倒錯亂。嫁禍移殃於
T1973_.47.0349b14: 後人。賺他向善俗子墮落深坑。可痛惜哉。奉
T1973_.47.0349b15: 勸信士細參本教。恪心念佛悔悟前非。了知
T1973_.47.0349b16: 諸法本無。髻珠自然顯現。堂堂獨露。豈假他
T1973_.47.0349b17: 求哉
T1973_.47.0349b18:   辯明無漏果
T1973_.47.0349b19: 法華經云。諸漏已盡無復煩惱。此乃羅漢聲
T1973_.47.0349b20: 聞修行。至習漏倶無也。無漏者蓋人之六根。
T1973_.47.0349b21: 常爲色聲香味觸法六塵所惑。心隨境轉成
T1973_.47.0349b22: 有漏縁。所以輪迴不息。修行人六根自靜。不
T1973_.47.0349b23: 被六塵所轉即無漏也。今有一等愚人。妄將
T1973_.47.0349b24: 眼眵鼻涕盡皆喫了。謂之修無漏者。何蠢乎
T1973_.47.0349b25: 哉。予嘗憫而問之曰。六根四大膿血之袋屎
T1973_.47.0349b26: 尿之嚢。眵涙涕唾皆屬不淨。何得取而食之。
T1973_.47.0349b27: 彼則曰。人身之中有七寶不可棄之。善收拾
T1973_.47.0349b28: 者結成舍利證無漏也。苦哉苦哉。如斯顛倒。
T1973_.47.0349b29: 誠可忍耶。更有一等衆生。以祕精是無漏者。
T1973_.47.0349c01: 混吾教中遞相傳習。潜饕貪欲壞亂正法。此
T1973_.47.0349c02: 是妖精鬼怪夜聚曉散。喫菜事魔之徒。非是
T1973_.47.0349c03: 蓮宗之弟子。比年以來多有此樣扇動人家。
T1973_.47.0349c04: 清信男女不覺不知鼓入魔道。故楞嚴經云。
T1973_.47.0349c05: 善男子。心愛根本窮覽物化。天魔得便飛精
T1973_.47.0349c06: 附人。説佛涅槃即是現前肉身。父父子子遞
T1973_.47.0349c07: 代相生常住不絶。無別淨居。愚人信受亡失
T1973_.47.0349c08: 本心惑爲菩薩。常説眼耳鼻舌皆爲淨土。男
T1973_.47.0349c09: 女二根即是菩提。或食屎尿廣行婬穢。彼無
T1973_.47.0349c10: 知者信是穢言易入邪悟。此名蠱毒惡鬼惱
T1973_.47.0349c11: 亂。是人師及弟子倶陷王難。汝當先覺不入
T1973_.47.0349c12: 輪迴。迷惑不知墮無間獄。受得地獄業消復
T1973_.47.0349c13: 入畜生餓鬼。今觀邪師妄作之徒。假吾佛祖
T1973_.47.0349c14: 之教門。造不淨之惡業。逆二儀背三光。謗佛
T1973_.47.0349c15: 祖亂人倫。碌碌如蜣蛆之逐穢。現受衆苦沒
T1973_.47.0349c16: 後沈淪。是罪果何逃哉。宜乎不足怪也。非惟
T1973_.47.0349c17: 死後受報。抑且官法不容。語云。道之以政。齊
T1973_.47.0349c18: 之以刑。民免而無恥。道之以徳。齊之以禮。有
T1973_.47.0349c19: 恥且格。誠哉是言。今勸善流諦觀聖訓。宜自
T1973_.47.0349c20: 知恥。勿憚改過。捐情絶慮正己修行。有能古
T1973_.47.0349c21: 教照心。則其心自明。古鏡照精則其精自形。
T1973_.47.0349c22: 若專於淨行。趣於菩提決無誤矣。其或不然。
T1973_.47.0349c23: 三塗業海無邊際。千佛出來難救伊
T1973_.47.0349c24:   辯明趙州茶
T1973_.47.0349c25: 昔趙州和尚。見僧問曰。汝曾到此不。僧云。
T1973_.47.0349c26: 曾到。州云。喫茶去。又問僧云。曾到此不。僧
T1973_.47.0349c27: 云。不曾到。州云。喫茶去。院主問曾到。且從
T1973_.47.0349c28: 不曾到如何也喫茶去。州乃喚院主。主應諾。
T1973_.47.0349c29: 州云。喫茶去。叢林因此有趙州茶話公案。今
T1973_.47.0350a01: 愚人不明祖師大意。妄自造作將口内津唾。
T1973_.47.0350a02: 灌漱三十六次嚥之。謂之喫趙州茶。或有臨
T1973_.47.0350a03: 終妄指教人。用硃砂末茶點一盞喫了。便能
T1973_.47.0350a04: 死去。是會趙州機關。更可怜憫者。有等魔子
T1973_.47.0350a05: 以小便作趙州茶。何愚惑哉。非妖怪而何耶。
T1973_.47.0350a06: 眞正修心者。但依本分念佛期生淨邦。切不
T1973_.47.0350a07: 可妄將祖師公案杜撰穿鑿。是謗大般若之
T1973_.47.0350a08: 罪人也。不見道乍可粉身千萬劫。莫將佛法
T1973_.47.0350a09: 亂傳揚
T1973_.47.0350a10:   辯明教外別傳
T1973_.47.0350a11: 圜悟勤禪師云。西方大聖人出迦維羅國。作
T1973_.47.0350a12: 無邊量妙用。啓迪群靈。其方便順逆開遮。餘
T1973_.47.0350a13: 言遺典盈溢寶藏。以至下梢始露一機。謂
T1973_.47.0350a14: 之教外別傳。迦葉破顏承當以來。的的綿綿
T1973_.47.0350a15: 直指人心見性成佛。不立階梯。不生知見。利
T1973_.47.0350a16: 根上智向無明窟子裏。瞽地煩惱根株中。活
T1973_.47.0350a17: 脱應時超證得大解脱。西天四七東土二三。
T1973_.47.0350a18: 皆龍象蹴踏師勝資強格外領略。當下業障
T1973_.47.0350a19: 氷消。直截承荷。自能管帶打作一片。頓契佛
T1973_.47.0350a20: 地。尚不肯向死水裏浸却唱出透玄妙句。超
T1973_.47.0350a21: 越佛祖。剗斷露布葛藤。如按太阿。凛凛神
T1973_.47.0350a22: 威阿誰敢近。作家漢確實論量。纔有向上向
T1973_.47.0350a23: 下談玄説妙。作用纖毫即便叱之。謂不是種
T1973_.47.0350a24: 草。直下十成煆煉得熟。履踐得實。始略放過。
T1973_.47.0350a25: 猶恐他時異日落草。累人瞎却正眼。嗟見一
T1973_.47.0350a26: 等拍盲野狐種族。自不曾夢見祖師。妄言達
T1973_.47.0350a27: 磨歸空。謂之傳法。救迷情以至借他從上最
T1973_.47.0350a28: 大宗師。馬祖趙州名目脱賺後人。及誇初祖
T1973_.47.0350a29: 隻履西歸。普化空棺皆謂此術有驗。謂之形
T1973_.47.0350b01: 神倶妙。生死祕法遞相傳習。而人皆厚愛此
T1973_.47.0350b02: 者。生怕臘月三十日慖惶。競學歸程之法除
T1973_.47.0350b03: 夜拜影。喚主人公。眞是誑謼閭閻掜僞造窠。
T1973_.47.0350b04: 貽高人嗤鄙。復有一種假托達磨。胎息趙州。
T1973_.47.0350b05: 十二時別歌。龐居士轉河車頌。遞互指受。密
T1973_.47.0350b06: 付傳持。希望生天。更要預知死日。殊不知
T1973_.47.0350b07: 此眞妄想邪心愛見。本是善因反招惡果。多
T1973_.47.0350b08: 見豪傑之士。高談闊論者。不知宗因往往信
T1973_.47.0350b09: 之。那知失却故歩。畫虎成狸。遭明眼人覷破
T1973_.47.0350b10: 默觀怜憫。豈諸佛與列祖體裁。止如是耶。曾
T1973_.47.0350b11: 不自回照始末。居然可知矣。海内學此者如
T1973_.47.0350b12: 麻似粟。習以成風。恬不知怪。其高識遠見自
T1973_.47.0350b13: 不因循。恐乍發意。未入閫奧。立志雖專。跋渉
T1973_.47.0350b14: 雖遠。遇増上慢導入邪見稠林。末上一錯。永
T1973_.47.0350b15: 沒回轉。其流浸廣莫之能遏。因出此語。以痛
T1973_.47.0350b16: 告之。庶有志願。於大解脱大總持者。可以辨
T1973_.47.0350b17: 之。而同入大薩婆若海。汎慈舟接濟郡品。
T1973_.47.0350b18: 俾正眞妙道流於無窮。豈不快哉
T1973_.47.0350b19:   辯關閉諸惡趣門開示涅槃正路
T1973_.47.0350b20: 諸惡趣門者。乃身口意三業也。所謂身殺盜
T1973_.47.0350b21: 婬。口妄言綺語惡口兩舌。意貪瞋癡。修淨業
T1973_.47.0350b22: 人正心向道。截斷已上十不善行。則不入惡
T1973_.47.0350b23: 道。謂之關閉諸惡趣門也。開示者指出也。涅
T1973_.47.0350b24: 槃者不生不滅也。正者不偏路。即西方之道
T1973_.47.0350b25: 也。今有愚人指口爲諸惡門。鼻爲涅槃路。
T1973_.47.0350b26: 教人臨終時緊閉其口。令氣從鼻出。謂之出
T1973_.47.0350b27: 門一歩。又妄將㘞字以爲公案。教人口裏著
T1973_.47.0350b28: 力忍了氣透這一關。或云。㘞字四圍是酒色
T1973_.47.0350b29: 財氣。或言。地水火風。或言。生老病死等。皆
T1973_.47.0350c01: 是卜度妄計曲説。嗟乎這一箇㘞字瞞盡多
T1973_.47.0350c02: 少人。殊不知此字。玉篇明載戸臥切。即阿字
T1973_.47.0350c03: 去聲呼也。此箇㘞字一切世人。口中未嘗不
T1973_.47.0350c04: 説。喩如失物人忽然尋見。不覺發此一聲是
T1973_.47.0350c05: 㘞字也。宗門多言此字者。蓋尋師訪道之人。
T1973_.47.0350c06: 參究三二十年。忽然心花發現。會得此事。不
T1973_.47.0350c07: 覺㘞地一聲。如失物得見。慶快平生。是其字
T1973_.47.0350c08: 義也。如是則念佛之人。但於念念中。仔細究
T1973_.47.0350c09: 竟本性彌陀。忽然親悟親見眞實。到㘞地一
T1973_.47.0350c10: 聲處。自然明徹矣。故智覺壽禪師云。心外求
T1973_.47.0350c11: 法。望石女而生兒。意上起思。邀空花而結果。
T1973_.47.0350c12: 本非有作。性自無爲。智者莫能運其意像者。
T1973_.47.0350c13: 何以状其儀。言語道亡。是得路指歸之日。心
T1973_.47.0350c14: 行處滅。當放身捨命之時。可謂唯此一事實
T1973_.47.0350c15: 餘二即非眞
T1973_.47.0350c16:   辯明四生
T1973_.47.0350c17: 大珠慧海禪師云。九類衆生一心具足隨造
T1973_.47.0350c18: 隨成無明暗蔽。爲卵生。煩惱包裏爲胎生。愛
T1973_.47.0350c19: 水浸潤爲濕生。欻起妄念爲化生。悟即成佛
T1973_.47.0350c20: 迷號衆生。菩薩只以念念心爲衆生。若了心
T1973_.47.0350c21: 體空寂。名爲度衆生也。智者於自本際。上
T1973_.47.0350c22: 度於未形。未形既空。即知實無衆生得滅度
T1973_.47.0350c23: 者。有等愚人不識自心。胡卜亂度妄説。臨終
T1973_.47.0350c24: 之時眼見轎馬樓臺幡蓋鐃鈸之類。爲四生
T1973_.47.0350c25: 六道胎窠。不隨他去者脱四生也。殊不知臨
T1973_.47.0350c26: 終現境。是儞平時所作善惡業相。神識自現
T1973_.47.0350c27: 即非外來。故先徳云。作惡而惡境現前。念佛
T1973_.47.0350c28: 而佛界自至。若是時中把捉不住。做不得主
T1973_.47.0350c29: 常被妄想顛倒所使。臨當風火散壞之時。如
T1973_.47.0351a01: 落湯螃蟹相似。又焉能作主宰耶。是以圭峯
T1973_.47.0351a02: 禪師云。作有義事是惺悟心。作無義事是狂
T1973_.47.0351a03: 亂心。狂亂隨情念臨終被業牽惺悟不由情
T1973_.47.0351a04: 臨終能轉業。今以此語直告諸人。當自念言。
T1973_.47.0351a05: 我今修行淨業本爲生死。佛祖垂教豈欺我
T1973_.47.0351a06: 哉。當依正法眞實存心。專念彌陀捨諸虚妄。
T1973_.47.0351a07: 朝思夕想念念願生西方。如此則塵勞業識。
T1973_.47.0351a08: 當下瓦解氷消。反觀自己生死尚不可得。又
T1973_.47.0351a09: 喚甚麼作衆生乎。故懺云。於一念中得念佛
T1973_.47.0351a10: 三昧普度十方六道一切衆生。各各出離苦
T1973_.47.0351a11: 輪同生淨土者是也。可謂妄心無處即菩提。
T1973_.47.0351a12: 生死涅槃本平等
T1973_.47.0351a13:   破妄立十號
T1973_.47.0351a14: 西方文云。念佛之人於相好光明之中。得見
T1973_.47.0351a15: 阿彌陀佛。則無明頓破煩惱永忘。法界之門
T1973_.47.0351a16: 忽然通達。一乘之路卓爾開明。十號倶彰三
T1973_.47.0351a17: 身圓顯。比明修行人得證佛果十號倶彰也。
T1973_.47.0351a18: 十號者菩薩戒經云。一曰如來無虚
妄故
二曰應供
T1973_.47.0351a19: 良福
田故
三曰正遍知知法
界故
四曰明行足天眼智明。
宿命智明。
T1973_.47.0351a20: 漏盡智明。
具三用故
五曰善逝不來
還故
六曰世間解無上士
T1973_.47.0351a21: 知二世間故。一國土
世間。二衆生世間
七曰調御丈夫能調伏衆
生惡故
T1973_.47.0351a22: 曰天人師爲衆生作
眼目故
九曰佛知善不善法聚。非
善非不善法聚故
T1973_.47.0351a23: 曰世尊一土之中
無二佛故
何期愚人不知佛法。妄立十
T1973_.47.0351a24: 號歸程稱爲。達磨大師傳來生死祕法。却云
T1973_.47.0351a25: 鵲巣灌頂。蘆芽穿膝。玉柱麁混。蛇入裩襠。波
T1973_.47.0351a26: 斯獻寶。天鼓不鳴。蓮花池乾。二祖斷臂立雪
T1973_.47.0351a27: 齊腰。神光不現。以此十件。謂之大事因縁。往
T1973_.47.0351a28: 往蓮宗被此等盲師瞎漢。遞相傳授賺人性
T1973_.47.0351b01: 命。從冥入冥陷於非道。何不思之甚也。達磨
T1973_.47.0351b02: 大師初至此土。不立文字直指人心見性成
T1973_.47.0351b03: 佛。又安得有一法傳授乎。豈不聞。五祖弘
T1973_.47.0351b04: 忍大師謂六祖曰。佛即以心傳心法。即以心
T1973_.47.0351b05: 印心。佛佛惟傳本體。師師密付本心是也。莊
T1973_.47.0351b06: 子云。使道之可傳人。莫不傳之子孫。道之可
T1973_.47.0351b07: 獻人。莫不獻之君親。其不可傳獻者。無他中
T1973_.47.0351b08: 無主。而外無其證也。又嘗聞。我佛釋迦世尊
T1973_.47.0351b09: 千生煉行。百劫修心。迺從兜率降跡王宮。棄
T1973_.47.0351b10: 萬乘榮貴。向雪山修行。飡麻食麥。苦行六年。
T1973_.47.0351b11: 覩見明星悟道成佛。人中聖中稱爲大覺。十
T1973_.47.0351b12: 號具足作天人師。至於鵲巣頂上。蘆芽穿膝
T1973_.47.0351b13: 之類。皆當年實事初無表法。止是端坐不動定
T1973_.47.0351b14: 久忘形之意。後之學者不近智達。不體我佛
T1973_.47.0351b15: 建立教門。大不容易。纔得入他門戸。行願不
T1973_.47.0351b16: 習識見倶無。便要爲師傳度弟子。做大模樣
T1973_.47.0351b17: 逞我能會。撞入邪魔黨類中。學他許多邪法
T1973_.47.0351b18: 雜毒入心。如落水鬼相似。黒地裏拕人入地
T1973_.47.0351b19: 獄去。苦哉苦哉。且如二祖斷臂立雪齊腰。的
T1973_.47.0351b20: 是當時爲法忘躯。猛烈之志。本傳備載分明。
T1973_.47.0351b21: 學者自當詳究。豈可妄爲甘受。謗法之罪永
T1973_.47.0351b22: 沈苦海之誅。永嘉云。非不非是不是。差之毫
T1973_.47.0351b23: 釐失千里。是則龍女頓成佛。非則善星生陷
T1973_.47.0351b24: 墜。信麼盡情掃蕩閑家具。鐵樹花開別有春
T1973_.47.0351b25:   誓願流通
T1973_.47.0351b26: 切惟。最初一念。元從淨土中來。泊沒多生。未
T1973_.47.0351b27: 脱娑婆世界。幸逢蓮社得遇正宗。仰藉三寶
T1973_.47.0351b28: 餘庥。感沐導師化育。伏爲教門之下多有錯
T1973_.47.0351b29: 路修行。嗟信心盡作魔民致良善倶遭邪墜。
T1973_.47.0351c01: 正因泯絶慧命難存。反招謗法深愆。豈有誦
T1973_.47.0351c02: 持功徳。覩斯境界以長吁。痛切身心而不忍。
T1973_.47.0351c03: 是乃搜大藏之要旨用證本宗。掃百家之是
T1973_.47.0351c04: 非開明大道。並是依經辨理顯正摧邪。照了
T1973_.47.0351c05: 無私故名寶鑑。俾夫後學照心目而妍醜自
T1973_.47.0351c06: 知。導彼迷途達家郷而免諸流浪。是集克就
T1973_.47.0351c07: 鄙志當陳百拜祖庭。重申大誓。告白十方諸
T1973_.47.0351c08: 佛諸大祖師。望賜慈光證明祈祷。普度敬自
T1973_.47.0351c09: 發心立願照依。所集蓮宗寶鑑篇。字數一字
T1973_.47.0351c10: 三禮。毎一禮念楞嚴呪心一遍。三稱南無觀
T1973_.47.0351c11: 世音菩薩尊號。望悲心而憐憫。賜法力以冥
T1973_.47.0351c12: 加。俾魔外以歸依。冀眞乘之流布。與彼盲
T1973_.47.0351c13: 瞑開眼目。於諸病苦作良醫。昏衢黒暗之中
T1973_.47.0351c14: 爲燈爲燭。苦海洪波之内爲舟爲航。危險處
T1973_.47.0351c15: 作大橋梁。迷路中示其正道。普爲十方蓮社
T1973_.47.0351c16: 諸上善人。同期懺滌於身心。各願消除於業
T1973_.47.0351c17: 障。非法説法之咎。法説非法之愆。一智能滅萬
T1973_.47.0351c18: 年愚。一燈能破千年暗。妄意消而空花滅。正
T1973_.47.0351c19: 信生而淨行彰。信禮彌陀普同回向。與諸大
T1973_.47.0351c20: 衆並從今日發菩提。盡於未來永劫。常行菩
T1973_.47.0351c21: 薩道離非梵行。遠邪見師。願盡此報身同生
T1973_.47.0351c22: 安養國。常修六念及六波羅。廣運四心與四
T1973_.47.0351c23: 弘誓。發四十八願如阿彌陀。得念佛三昧如
T1973_.47.0351c24: 大勢至。修普賢之行願。等觀音之慈悲。學大
T1973_.47.0351c25: 智慧如文殊。次登補處如彌勒。頓入法界圓
T1973_.47.0351c26: 證上乘。分身遍至於十方。大悲普度於一切。
T1973_.47.0351c27: 建法幢立宗旨。耀慧日除癡冥。諸魔外道悉
T1973_.47.0351c28: 歸降。匝地普天皆嚮化。辯才無礙廣利塵沙。
T1973_.47.0351c29: 威徳無邊拯濟含識。父母師長倶登解脱之
T1973_.47.0352a01: 門。累劫怨親盡出沈淪之海。伏望覩是集者。
T1973_.47.0352a02: 護法心。蕩歴劫之迷情。破千重之疑網。
T1973_.47.0352a03: 頓豁正眼。明悟本心。淨土道場不動足到。西
T1973_.47.0352a04: 方大聖如對目前。萬法了然妙在茲也。惟冀。
T1973_.47.0352a05: 天龍歡喜。聞正法以護持。凡聖歸依掃邪風
T1973_.47.0352a06: 而絶迹。弘揚祖道廣播宗風。融大千同爲清
T1973_.47.0352a07: 泰之邦。俾四海共樂無爲之化。正見邪見盡
T1973_.47.0352a08: 入無生
T1973_.47.0352a09: 皇恩
T1973_.47.0352a10: 佛恩一時等報。虚空界盡。衆生界盡。衆生業
T1973_.47.0352a11: 盡。衆生煩惱盡。我願乃盡。而虚空界乃至衆
T1973_.47.0352a12: 生界煩惱不可盡故。我此願王無有窮盡。念
T1973_.47.0352a13: 念相續無有間斷。身語意業無有疲厭。普賢
T1973_.47.0352a14: 菩薩發願如是。諸大祖師發願亦如是。我今
T1973_.47.0352a15: 發願亦如是。普爲蓮社大衆發願亦如是。盡
T1973_.47.0352a16: 未來際一切情與無情發願亦如是。如是如
T1973_.47.0352a17: 是。無不如是。願同如是恒沙衆。盡入如來願
T1973_.47.0352a18: 海中
T1973_.47.0352a19: 廬山蓮宗寶鑑念佛正論卷第十
T1973_.47.0352a20:
T1973_.47.0352a21:   名徳題跋十一
T1973_.47.0352a22: 余甞觀夫今之所謂崇蓮宗者。多不本遠祖
T1973_.47.0352a23: 之意。非惟夫其進修之序。亦且惑於邪師謬
T1973_.47.0352a24: 解。深恨未有能救其弊者。優曇大師乃採經
T1973_.47.0352a25: 論傳記。至於古今名儒宿衲。集諸善言刪潤
T1973_.47.0352a26: 著述而成一書。凡十卷。曰蓮宗寶鑑。立正論
T1973_.47.0352a27: 以破邪説。發眞智以祛妄情。其言理也深而
T1973_.47.0352a28: 明。其叙事也詳而盡。會三教而歸一源。正一
T1973_.47.0352a29: 已以規衆信。如鏡照像洞然明白。豈特俾諸
T1973_.47.0352b01: 善流專念彌陀祈生淨土。直欲人人明自本
T1973_.47.0352b02: 心見自本性立地成佛而已。以余甞主東林。
T1973_.47.0352b03: 欲求轉語爲證。返復數過眞得我心之所同
T1973_.47.0352b04: 然者。乃合掌西嚮而歸之曰。善哉善哉如是
T1973_.47.0352b05: 如是。旹乙巳大徳八年八月十五日。明州天
T1973_.47.0352b06: 童圓應叟淨日題
T1973_.47.0352b07: 寶鑑者照心之鏡也。鏡主乎明則爍一切昏
T1973_.47.0352b08: □。辨一切妍醜。懸之當臺靡所不見。東林祖
T1973_.47.0352b09: 堂優曇大師名普度。具正知見。毎念蓮宗謬
T1973_.47.0352b10: 解乖眞。折衷儒釋之書。撰爲寶鑑十卷。發明
T1973_.47.0352b11: 念佛正宗三昧。凡一字字一句句。質之佛祖
T1973_.47.0352b12: 龍天。並是掃空魔説。實爲法門一大條貫。其
T1973_.47.0352b13: 用意誠且公勤且苦。扶宗勇敢之心與十八
T1973_.47.0352b14: 賢立教之心共箇關紐。聞者見者咸趨通途。
T1973_.47.0352b15: 或順或違同一清泰。復爲偈云。千載蓮宗宏
T1973_.47.0352b16: 正論。明逾寶鑑挂青霄。今將印板打成去。萬
T1973_.47.0352b17: 兩黄金也合消
T1973_.47.0352b18:  蓮宗 書 
T1973_.47.0352b19: 參禪主乎見性。閲教貴乎照心。予謂念佛一
T1973_.47.0352b20: 門禪教並行者也。今有優曇度法師。纂集古
T1973_.47.0352b21: 今念佛要旨。總成一部。目曰蓮宗寶鑑。若其
T1973_.47.0352b22: 自信得及淨念相繼。奚以文爲。若其執妄謬
T1973_.47.0352b23: 解妍醜不分。白日迷程投呉適越者。是當取
T1973_.47.0352b24: 此爲司南。大徳乙巳良月望日。婺西峯宗信
T1973_.47.0352b25:
T1973_.47.0352b26: 彌陀自性時時現。淨土唯心法法彰。誰憶遠
T1973_.47.0352b27: 公千載後。蓮宗寶鑑見重光
T1973_.47.0352b28: 大慶壽西雲題
T1973_.47.0352b29: 東林蓮社度宗師述
T1973_.47.0352c01: 蓮宗寶鑑復以謁遠寄囑□再讀起敬敬説偈
T1973_.47.0352c02: 就簡以謝
T1973_.47.0352c03: 大地衆生病痛深。向膏肓際巧施鍼。白蓮池
T1973_.47.0352c04: □優曇現。萬斛香浮盧阜陰
T1973_.47.0352c05:   薦福月而
T1973_.47.0352c06: 參禪予所不去。念佛亦非予所去者。聞禪有
T1973_.47.0352c07: 禪病。佛有佛魔。去聖時遙比比皆是優曇師
T1973_.47.0352c08: 眼不忍見。廣援正經盡祛邪説。是集不爲無
T1973_.47.0352c09: 補矣。噫安得盡大地人披翻寶鑑洞見法源
T1973_.47.0352c10: 能所識銷是非情盡。以惟心淨土本地風光
T1973_.47.0352c11: 並相忘於言象之表。此予所以不能無説焉
T1973_.47.0352c12: 平江幻住明本敬跋
T1973_.47.0352c13: 法不孤起仗境方生。劒離匣爲不平。藥出瓶
T1973_.47.0352c14: 因救病。優曇大師傷蓮宗之凋瘵。搜索大藏
T1973_.47.0352c15: 討究百家。發明念佛三昧捃摭成書。目之曰
T1973_.47.0352c16: 寶鑑。事分十門理符一致。排斥邪説訂審舛
T1973_.47.0352c17: 訛。咸有準憑非私臆論。洗頑嚚於意地。破偏
T1973_.47.0352c18: 執於心源。坐進覺城光敭。祖道使正教大。明
T1973_.47.0352c19: 於一統釋疑。情桎梏於畛畦。導黎庶於重昏。
T1973_.47.0352c20: 報皇恩於萬世。&MT05297;莫及矣貽諸後云
T1973_.47.0352c21: 荊岑接待主智通拜書
T1973_.47.0352c22: 結蓮社以開宗。遠祖垂範於千載之上。集法
T1973_.47.0352c23: 寶以爲鑑。優曇示現於像季之時。以蓮爲名。
T1973_.47.0352c24: 顯一心□本淨。其爲宗也攝三根圓證眞□。
T1973_.47.0352c25: 以寶爲喩。濟萬有以無窮。其爲鑑也爍群昏
T1973_.47.0352c26: 洞超□劫卓然爲一家正論。廓然破諸宗異
T1973_.47.0352c27: 説。披文三復實非小補。甞觀□□集中禪經
T1973_.47.0352c28: 序有。所謂千載之下優曇再證可不圻乎。祖
T1973_.47.0352c29: 師遠記果符於今日。信而有徴矣
T1973_.47.0353a01: 天峯比丘 致祐 拜手書
T1973_.47.0353a02: 禮云。其人存則其政擧。旨哉斯言三宗
T1973_.47.0353a03: 聖人垂世立教。覺斯民之未覺。途殊而歸同。
T1973_.47.0353a04: 中古以降支分派列。愈出而愈政。失其本旨
T1973_.47.0353a05: 者可勝道哉。蓮教自東晋廬山尊者啓其端。
T1973_.47.0353a06: 當時名流如劉雷諸賢皆在社中。其盛集概
T1973_.47.0353a07: 可想見矣。逮至宋末群不逞輩指蓮宗而聚。
T1973_.47.0353a08: 衆不知本旨有玷。前賢爲世所嗤久矣。東林
T1973_.47.0353a09: 祖堂優曇大師憫斯教之湮微。救流俗之邪
T1973_.47.0353a10: 舛。搜集善言纂成一編。目曰蓮宗寶鑑。使佛
T1973_.47.0353a11: 祖之道復還舊貫。確然正論皎如日星。願諸
T1973_.47.0353a12: 佛子見自性彌陀悟本來清淨。又何獨稱揚
T1973_.47.0353a13: 聖號。想念西方然後得生淨土耶。作如是見
T1973_.47.0353a14: 者辜負廬山尊者不少矣。至大改元良月立
T1973_.47.0353a15: 冬日。翰林學士承旨資善大夫知制誥兼修
T1973_.47.0353a16: 國史疇齋張仲壽書
T1973_.47.0353a17: 裂蓋網出愛河。破無明超有漏。惟念佛法門
T1973_.47.0353a18: 爲最。苟不越一念而契證。則塵沙刹海廓然
T1973_.47.0353a19: 歸乎。智照無東西之間淨穢之殊。四生九有
T1973_.47.0353a20: 咸入神通大光□藏自遠祖立教見聞薫修獲
T1973_.47.0353a21: 益者。不可周知而悉數也。嗟乎去古時遙法
T1973_.47.0353a22: 久成弊。優曇老師終見不平。集大藏要文群
T1973_.47.0353a23: 賢明迹。曰蓮宗寶鑑。親捧綸音流通于世。眞
T1973_.47.0353a24: 萬古不易之論。俾後之學者鑑斯文。具正見
T1973_.47.0353a25: 同遊常寂光土。豈小補哉。歳甲寅正月旦日
T1973_.47.0353a26: 廬山無住道人竺源永盛 拜手
T1973_.47.0353a27: 父母非我親誰是最親者。諸佛非我道誰是
T1973_.47.0353a28: 最道者。古洪水月居士何道昇。爲母持齋施
T1973_.47.0353a29: 財。率衆同縁刊蓮宗寶鑑一部。流通佛法報
T1973_.47.0353b01: 答四恩。願一切人得念佛三昧如大勢至。母
T1973_.47.0353b02: 子歴生不相違。遠心開意解同證菩提。可謂
T1973_.47.0353b03: 孝慈之心至矣博矣。親恩佛恩一時報畢。余
T1973_.47.0353b04: 嘉其志合掌讃嘆。爲説偈云
T1973_.47.0353b05:     流通佛法報慈恩 母子天眞一會人
T1973_.47.0353b06:     爲報諸方求佛者 看他樣子重生身
T1973_.47.0353b07: 廬山優曇 普度 謹題
T1973_.47.0353b08:   吾佛生於西方。大教流於中國。不言而自
T1973_.47.0353b09: 信。不化而自行者。以其機感相投自然而
T1973_.47.0353b10: 然也。至於東晋。廬山遠祖與諸高蹈賢士
T1973_.47.0353b11: 大夫。同結淨土妙縁。專修念佛三昧。惺惺
T1973_.47.0353b12: 寂寂寂寂惺惺。發揚先覺之微言。永爲後
T1973_.47.0353b13: 人之明鑑。上以陰翊皇度。下以化利生民。
T1973_.47.0353b14: 可謂盡善盡美而已。垂之千年復有繼踵。
T1973_.47.0353b15: 苾芻優曇應□毎見稱蓮宗者未諳念佛旨
T1973_.47.0353b16: 趣。謬解錯路修行目睹耳聞比比皆是擬
T1973_.47.0353b17: 避水溺却遭火焚。憫斯愚輩痛切哀憐。由
T1973_.47.0353b18: 是□尋大藏。博採微言。圖寫四土。綴文
T1973_.47.0353b19: 十篇。目曰寶鑑。不唯照分妍醜。抑亦明驗
T1973_.47.0353b20: 僞眞。與盲者點開眼睛。與迷者指歸覺路。
T1973_.47.0353b21: 言言有據字字無虚。修行要旨勿越於斯。
T1973_.47.0353b22: 茲者奉佛弟子衆善人等生居聖世。感荷
T1973_.47.0353b23: 皇恩。幸聞佛祖正傳。得獲蓮宗寶鑑。坐閲
T1973_.47.0353b24: 行披歡喜踊躍。是以鳩集同志謹捨淨財。
T1973_.47.0353b25: 命工刊印流通。請師慈悲跋語。提携晩進
T1973_.47.0353b26: 接引後來。苟勿拒焉實爲幸矣。余再三辭
T1973_.47.0353b27: 義不從讓。遂乃焚香説偈讃曰。東晋廬山
T1973_.47.0353b28: 十八賢。鑿池引水種金蓮。蓮生華發心明
T1973_.47.0353b29: 朗。華落蓮成道果圓。普度綴文名寶鑑。善
T1973_.47.0353c01: 人謄寫録瓊篇。命工刊印流通施。永與人
T1973_.47.0353c02: 天作正傳
T1973_.47.0353c03: 大明宣徳四年歳次己酉夏末秋初禪林解
T1973_.47.0353c04: 制日。僧録司右講經古并沙門 敬跋
T1973_.47.0353c05:
T1973_.47.0353c06:   西蜀楚山和尚示衆念佛警語
T1973_.47.0353c07: 原夫佛不自佛。因心而佛。心不自心。由佛而
T1973_.47.0353c08: 心。離心無佛。離佛無心。心佛殊名體無二致。
T1973_.47.0353c09: 是故念佛念心念心念佛。無念無心無心無
T1973_.47.0353c10: 佛。心佛兩忘念不可得。只這不可得處。脱
T1973_.47.0353c11: 體分明纖塵不間。是以眞機觸目遍界難藏。
T1973_.47.0353c12: 山色溪聲頭頭顯露。性相平等理事混融。箇
T1973_.47.0353c13: 裏覓一毫自他淨穢之相。了不可得。何聖凡
T1973_.47.0353c14: 迷悟之有耶。於此果能豁開智眼頓悟其旨。
T1973_.47.0353c15: 直下知歸。不妨慶快。設或未能領契須假方
T1973_.47.0353c16: 便而入。所謂方便而入者。何用別覓玄妙。但
T1973_.47.0353c17: 只要發起一箇勇猛堅固信心。將一句阿彌
T1973_.47.0353c18: 陀佛頓在心目之間。不拘經行坐臥靜鬧閑
T1973_.47.0353c19: 忙。默默提撕頻頻返照。了知佛即是心。未審
T1973_.47.0353c20: 心是何物。要看這一念從甚麼處起。又復要
T1973_.47.0353c21: 看破這看的人畢竟是誰。如是觀照念念無
T1973_.47.0353c22: 間。久久自然煉成一片水泄不通。忽於聞聲
T1973_.47.0353c23: 見色應機接物處。不覺驀然冷灰。豆爆烈崩
T1973_.47.0353c24: 虚空之時。管取參究事畢到此。便見自性彌
T1973_.47.0353c25: 陀。頭頭顯現常光淨土。觸處洞然。始信吾言
T1973_.47.0353c26: 不欺於汝。而其平生修行之志。亦乃驗於茲
T1973_.47.0353c27: 矣。恐猶未諭。重説偈言
T1973_.47.0353c28:     心佛由來強立名 都縁攝念遣迷情
T1973_.47.0353c29:     根塵頓處心珠現 幻翳空來慧鏡明
T1973_.47.0354a01:     一法不存猶是妄 全機拶碎未爲平
T1973_.47.0354a02:     直須揣見虚空骨 看取優曇火内生
T1973_.47.0354a03: 淮陽曉山和尚勸修淨業箴
T1973_.47.0354a04: 三途罪報因業重。六趣沈淪爲惡多。若欲出
T1973_.47.0354a05: 離生死海。速須回首念彌陀
T1973_.47.0354a06: 一箇彌陀佛。人人本具足。秖縁癡嗔愛。生死
T1973_.47.0354a07: 虚出沒。苦海業因循。萬劫受迷津。不發回頭
T1973_.47.0354a08: 念。轉入展轉深。勸君須猛烈。念佛宜超越。西
T1973_.47.0354a09: 方有世界。名曰安養國。九品妙蓮臺。三空眞
T1973_.47.0354a10: 實際。寶殿寶樓閣。黄金以布地。光明常照耀。
T1973_.47.0354a11: 無三惡道懼。示汝諸有情。可以整心趣。棄却
T1973_.47.0354a12: 貪嗔癡。大家秉智慧。冷眼掛眉間。看破紅塵
T1973_.47.0354a13: 事。積金玉如山。難買三寸氣。眷屬與恩親。暫
T1973_.47.0354a14: 如傀儡戲。生前一聚歡。死後誰能替。終有
T1973_.47.0354a15: 散場時。有甚風流譬。靜裏細思量。一場無滋
T1973_.47.0354a16: 味。何不早休心。念佛修三昧。提箇古彌陀。始
T1973_.47.0354a17: 終莫令退。猶如患目人。投醫王所治。遠近與
T1973_.47.0354a18: 高低。柱杖爲憑據。信手把堅持。一念無有二。
T1973_.47.0354a19: 歩歩著脚牢。點點知落處。但無能所礙。終有
T1973_.47.0354a20: 時節至。親叩得醫王。示出眞妙劑。豁開正眼
T1973_.47.0354a21: 睛。點破虚幻翳。光明照十方。廓爾通三際。來
T1973_.47.0354a22: 去得自由。一體無拘繋。快樂任逍遙。高唱哩
T1973_.47.0354a23: 囉哩。若能依此修。至道無難易。是人命終時。
T1973_.47.0354a24: 蓮池定有會。只要辦肯心。山僧無賺意。各各
T1973_.47.0354a25: 早迴光。想念西方去。九品悟眞空。一念超實
T1973_.47.0354a26: 地。生佛體元同。了證無殊異
T1973_.47.0354a27:
T1973_.47.0354a28:
T1973_.47.0354a29:
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