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龍舒増廣淨土文 (No. 1970_ 王日休撰 ) in Vol. 47 278 279 280 281 282 283 284 285 286 287 288 289 [行番号:有/無] [返り点:有/無] [CITE]
T1970_.47.0281a01: 在於三人行必有我師焉。惡者亦爲師。何適 T1970_.47.0281a02: 而非師乎。見識如是。烏得不爲聖人。又嘗謂。 T1970_.47.0281a03: 釋迦佛所以爲佛者。固非一端。然其要在於 T1970_.47.0281a04: 山中修行時。國王出獵問獸所在。若實告之 T1970_.47.0281a05: 則害獸。不實告之則妄語。沈吟未對。國王怒 T1970_.47.0281a06: 斫去一臂。又問。亦沈吟未對。又斫去一臂。乃 T1970_.47.0281a07: 發願云。我作佛時。先度此人。不使天下人傚 T1970_.47.0281a08: 彼爲惡。存心如是。烏得不爲佛。後出世爲佛。 T1970_.47.0281a09: 先度憍陳如者。乃當時國王也。若如是以修 T1970_.47.0281a10: 淨土。立與諸大菩薩等矣 T1970_.47.0281a11: 阿羅漢説 T1970_.47.0281a12: 佛言。阿羅漢雖能受天人供。而福及人也劣。 T1970_.47.0281a13: 假使有人。百年供養四天下阿羅漢。不如發 T1970_.47.0281a14: 菩薩心一日供養佛。蓋佛自無量劫來救度 T1970_.47.0281a15: 衆生。無非得福。而福利人也勝。阿羅漢了生 T1970_.47.0281a16: 死。遂入涅槃獨善其身。故福及人劣矣。佛又 T1970_.47.0281a17: 言。若人有福。曾供養佛。亦勿謂。供佛乃身後 T1970_.47.0281a18: 事。近年秀州一僧專念阿彌陀佛。爲人祷病 T1970_.47.0281a19: 即得痊愈。豈可謂佛不利於生前。既可祷病 T1970_.47.0281a20: 則亦可祈福。但恐信心不至耳。若修淨土期 T1970_.47.0281a21: 於復來化度者。尤不可無福。故此不可不知 T1970_.47.0281a22: 楞伽經説 T1970_.47.0281a23: 楞伽經説。淵源理致除一切妄想。此一經有 T1970_.47.0281a24: 三譯。其十卷者太繁。四卷雖達磨發揚東彼 T1970_.47.0281a25: 所書。譯得大晦。難讀難曉。唯七卷者分明。修 T1970_.47.0281a26: 淨土欲上品上生者。須讀誦大乘經典解第 T1970_.47.0281a27: 一義。故此不可不知在四字號 T1970_.47.0281a28: 二天人説 T1970_.47.0281a29: 華嚴經云。人生有二天人隨人。一名同生。二 T1970_.47.0281b01: 名同名。天人常見人。人不見天人。此二天人 T1970_.47.0281b02: 豈非善惡二部童子之徒歟。人之擧意發言 T1970_.47.0281b03: 動歩常念此二天人。見人而能無愧。如此修 T1970_.47.0281b04: 淨土。則必上品上生。或曰。一人尚有二天人。 T1970_.47.0281b05: 何二天之多也。曰。一月普現一切水。豈必月 T1970_.47.0281b06: 之多哉 T1970_.47.0281b07: 小因果説 T1970_.47.0281b08: 有修橋人。有毀橋人。此天堂地獄之小因也。 T1970_.47.0281b09: 有坐轎人。有荷轎人。此天堂地獄之小果也。 T1970_.47.0281b10: 觸類長之皆可見矣。常如是存心以修淨土。 T1970_.47.0281b11: 上品往生復何疑哉
T1970_.47.0281b14: T1970_.47.0281b15: T1970_.47.0281b16: T1970_.47.0281b17: 國學進士王日休譔 T1970_.47.0281b18: 造至深之理者雖居濁世。與淨土何以異 T1970_.47.0281b19: 哉。故此卷載至深之理名淨濁如一。然亦 T1970_.47.0281b20: 不可恃此而不修淨土之業。恐易渉於空 T1970_.47.0281b21: 談。又若參禪者之弊故也 T1970_.47.0281b22: 情説 T1970_.47.0281b23: 喜怒好惡嗜慾皆情也。養情爲惡。縱情爲賊。 T1970_.47.0281b24: 折情爲善。滅情爲聖。甘其飮食。美其衣服。大 T1970_.47.0281b25: 其居處。若此之類是謂養情。飮食若流。衣服 T1970_.47.0281b26: 盡飾。居處無厭。若此之類是謂縱情。犯之不 T1970_.47.0281b27: 校。觸之不怒。傷之不怨。是謂折情。犯之觸之 T1970_.47.0281b28: 傷之。如空反生憐憫愚癡之心是謂滅情。悟 T1970_.47.0281b29: 此理則心地常淨。如在淨土矣 T1970_.47.0281c01: 即是空説 T1970_.47.0281c02: 佛言。受即是空。受謂受苦受樂及一切受用 T1970_.47.0281c03: 也。如食列數味。放箸即空。出多騶從既到即 T1970_.47.0281c04: 空。終日遊觀。既歸即空。又如爲善。事既畢。 T1970_.47.0281c05: 其勤勞即空。而善業倶在。爲惡。事既畢。其快 T1970_.47.0281c06: 意即空。而惡業倶在。若深悟此理。則食可菲 T1970_.47.0281c07: 薄。無過用殺害之寃債。出可隨分。無勞心苦 T1970_.47.0281c08: 人之煩惱。遊觀可息。無放蕩廢事之愆尤。善 T1970_.47.0281c09: 根可勉爲。無懈怠因循之失。惡可力戒。無 T1970_.47.0281c10: 恣縱怨讐之罪。予喜得此理。故欲與人共之
T1970_.47.0281c13: 千般裝點只爲半寸之眼。百種音樂只爲一 T1970_.47.0281c14: 豆之耳。沈檀腦麝只爲兩竅之鼻。食前方丈 T1970_.47.0281c15: 只爲三寸之舌。妙麗嬌嬈只爲臭腐之身。隨 T1970_.47.0281c16: 順迎逢只爲狂蕩之意。若能識破此理。便是 T1970_.47.0281c17: 無煩惱快樂之人。佛言。衆生無始以來認賊 T1970_.47.0281c18: 爲子。自劫家寶。謂惑六根之賊。而喪眞性也。 T1970_.47.0281c19: 孟子曰。惟聖人然後可以踐形。蓋不惑於此 T1970_.47.0281c20: 矣。有婬女得道。文殊問云。如何不嗔。答云。 T1970_.47.0281c21: 見一切衆生不生。又問。如何見十八界。答云。 T1970_.47.0281c22: 如見劫火燒諸世界。妙哉言乎。蓋謂一切衆 T1970_.47.0281c23: 生本來無有。唯因妄想中生。又何嗔之有。十 T1970_.47.0281c24: 八界謂六根六塵六識。因有此種種故。生無 T1970_.47.0281c25: 量事。造無量惡。是故如劫火燒諸世界。若悟 T1970_.47.0281c26: 此理。雖未生淨土。已如生淨土矣 T1970_.47.0281c27: 眞性説 T1970_.47.0281c28: 金剛經二十七段。其大意不過言眞性皆無 T1970_.47.0281c29: 所有如虚空。然此虚空謂之頑空。頑空者眞 T1970_.47.0282a01: 無所有。而眞性雖如虚空。而其中則有。故曰 T1970_.47.0282a02: 眞空不空。頑空則可以作。可以壞。若此地。實 T1970_.47.0282a03: 掘去一尺土則有一尺空。掘去一丈土則有 T1970_.47.0282a04: 一丈空。是頑空可以作也。若此器本空。以物 T1970_.47.0282a05: 置之則實矣。此室本空。以物置之亦實矣。是 T1970_.47.0282a06: 頑空可以壞也。若眞性之空。則不可作不可 T1970_.47.0282a07: 壞。本來含虚空世界。烏可作乎。無始以來至 T1970_.47.0282a08: 于今日。未嘗變動。烏可壞乎。眞性中倶無所 T1970_.47.0282a09: 有。無得而比。故不得已而以頑空比之。是般 T1970_.47.0282a10: 若心經云。是諸法空相。謂諸法皆空之相 T1970_.47.0282a11: 乃眞性也。繼之以空中無色以至無智亦無 T1970_.47.0282a12: 得。謂眞性中皆無所有。如頑空中皆無所有 T1970_.47.0282a13: 也。既皆無所有。然有一切衆生者。乃眞性中 T1970_.47.0282a14: 所現之妄縁耳。大概言之。眞性如鏡。一切有 T1970_.47.0282a15: 生者如影是眞性中所現之影也。影有去來。 T1970_.47.0282a16: 而鏡常自。若衆生有生滅。而眞性常自若。生 T1970_.47.0282a17: 滅既除。眞性乃現。蓋生滅者妄也。眞性者眞 T1970_.47.0282a18: 也。故楞嚴經云。諸妄消亡不眞。何待此性。上 T1970_.47.0282a19: 自諸佛下至蠢動含靈。初無有異。其異皆妄 T1970_.47.0282a20: 也 T1970_.47.0282a21: 心乃妄想説 T1970_.47.0282a22: 楞嚴經第一卷。佛與阿難七次論心。終之以 T1970_.47.0282a23: 尋常。所謂心者乃妄想耳。非眞心也。眞心即 T1970_.47.0282a24: 性也。圓覺經謂。衆生妄認六塵縁影爲自心 T1970_.47.0282a25: 相。是尋常所謂心者乃六種塵縁之影耳。謂 T1970_.47.0282a26: 此心本無。唯因外有六種塵縁故。内現此心。 T1970_.47.0282a27: 若外因有色。内則起愛色之心。外因有聲。内 T1970_.47.0282a28: 則起愛聲之心。外因有香味觸法。内則起愛 T1970_.47.0282a29: 香味觸法之心。蓋眞性如鏡。六種塵縁如形。 T1970_.47.0282b01: 此心如影。若外無此六塵。則内亦無此心矣 T1970_.47.0282b02: 此心豈不爲六種塵縁之影乎。形來則影現。 T1970_.47.0282b03: 形去則影滅。而性鏡則常自若。故金剛經云。 T1970_.47.0282b04: 過去心不可得。現在心不可得。未來心不可 T1970_.47.0282b05: 得。此三心皆謂妄想心也。故有過去現在未 T1970_.47.0282b06: 來。若眞心則無始以來未嘗變動。烏有過去 T1970_.47.0282b07: 未來現在乎。不可得者謂無也。若飢而思食。 T1970_.47.0282b08: 得食則此心過去矣。正食而知味乃現在心。 T1970_.47.0282b09: 未思食則此心未有。故爲未來心。此三心皆 T1970_.47.0282b10: 隨時壞滅。故云不可得 T1970_.47.0282b11: 五蘊皆空説 T1970_.47.0282b12: 般若心經云。觀自在菩薩照見五蘊皆空。度 T1970_.47.0282b13: 一切苦厄。五蘊謂色受想行識也。色謂色身。 T1970_.47.0282b14: 受謂受用。想謂思想。行謂所行。識謂辨識。此 T1970_.47.0282b15: 五者蘊積不散。以壅蔽眞性。故謂之蘊。又謂 T1970_.47.0282b16: 之五陰。謂陰暗眞性也。色身終歸於壞。受用 T1970_.47.0282b17: 隨時即過。色受豈不空乎。且如思想一物。既 T1970_.47.0282b18: 得之則無想矣。想豈不空乎。所行之事回首 T1970_.47.0282b19: 尚如夢幻。行豈不空乎。識盡千種事物。再生 T1970_.47.0282b20: 不復能識。識豈不空乎。一切苦厄皆從五者 T1970_.47.0282b21: 生。若能照見色身爲空。則不泥於色身而畏 T1970_.47.0282b22: 死亡。是度過此一種苦厄也。照見受用爲空。 T1970_.47.0282b23: 則不泥於受用而貪奉養。又度過此一種苦 T1970_.47.0282b24: 厄也。照見思想爲空。則不泥於思想。而意乃 T1970_.47.0282b25: 無所著。又度過此一種苦厄。照見所行爲空。 T1970_.47.0282b26: 則不泥於所行。而可以息跡。是又度過此一 T1970_.47.0282b27: 種苦厄也。照見辨識爲空。則不泥於辨識。而 T1970_.47.0282b28: 可以坐忘。是又度過此一種苦厄也。故照見 T1970_.47.0282b29: 五蘊皆空。則度過一切苦厄。此五者皆不是 T1970_.47.0282c01: 眞實。乃眞性中所現之妄縁也。若六根六塵 T1970_.47.0282c02: 六識十二縁四諦。皆此類也 T1970_.47.0282c03: 廢心用形説 T1970_.47.0282c04: 列子謂。孔子廢心而用形。謂心已不養於物 T1970_.47.0282c05: 而廢之矣。唯用形以應物。予深愛此語。故雖 T1970_.47.0282c06: 勞苦憔悴而不以爲失意。榮華奉養而不以 T1970_.47.0282c07: 爲得意。蓋心不著於物也。因念菩薩了生死。 T1970_.47.0282c08: 乃託生於一切衆生中以設教化者。以心不 T1970_.47.0282c09: 著於物。唯用形以應之耳。然則孔子於此菩 T1970_.47.0282c10: 薩之徒也 T1970_.47.0282c11: 用形骸説 T1970_.47.0282c12: 天人禮枯骨偈云。汝是前生我。我今天眼開。 T1970_.47.0282c13: 寶衣隨念至。玉食自然來。謝汝昔勤苦。令吾 T1970_.47.0282c14: 今快哉。散華時再拜。人世莫驚猜。又餓鬼鞭 T1970_.47.0282c15: 死屍偈云。因這臭皮嚢。波波劫劫忙。只知貪 T1970_.47.0282c16: 快樂。不肯暫迴光。自業錙銖少。黄泉歳月長。 T1970_.47.0282c17: 眞須痛棒打。此恨猝難忘。此言化俗則可以 T1970_.47.0282c18: 爲誠然則不可。何則人神託於形骸之中。 T1970_.47.0282c19: 所以用形骸者皆神也。譬如匠人用斧斤。用 T1970_.47.0282c20: 之而善則爲善器械。用之而不善則爲惡器 T1970_.47.0282c21: 械。故爲天人者前世善用形骸者也。爲餓鬼 T1970_.47.0282c22: 者前世不善用形骸者也。其得其失皆在當 T1970_.47.0282c23: 時。及其受報而禮之鞭之亦何益 T1970_.47.0282c24: 齊生死説 T1970_.47.0282c25: 想右脚大指腫爛流惡水。漸漸至脛至膝至 T1970_.47.0282c26: 腰。左脚亦如此漸漸爛。過腰上至腹至胸以 T1970_.47.0282c27: 至頸頂。盡皆爛了唯有白骨。次分明歴歴觀 T1970_.47.0282c28: 看。白骨一一盡見。靜心觀看。良久乃思看。白 T1970_.47.0282c29: 骨者是誰白骨是誰。是知。身體與我常爲二 T1970_.47.0283a01: 物矣。又漸漸離白骨觀看。先離一丈。以至五 T1970_.47.0283a02: 丈十丈乃至百丈千丈。是知。白骨與我了不 T1970_.47.0283a03: 相干也。常作此想。則我與形骸本爲二物。我 T1970_.47.0283a04: 暫住於形骸中。豈可謂此形骸終久不壞而 T1970_.47.0283a05: 我常住其中。如此便可濟生死矣。況我去此 T1970_.47.0283a06: 則往淨土乎。日日作此想。更別有所得。如人 T1970_.47.0283a07: 飮水冷熱自知。不假於言傳也 T1970_.47.0283a08: 我説 T1970_.47.0283a09: 我之所在不可以無我。無我則逐物矣。理之 T1970_.47.0283a10: 所在不可以有我。有我則蔽理矣。孔子無我 T1970_.47.0283a11: 菩薩無我相能至於此。則與虚空等矣。豈復 T1970_.47.0283a12: 有淨濁之辨乎。但恐不易到耳 T1970_.47.0283a13:
T1970_.47.0283a16: 要爲不蹈襲前人。一言一字其用志勤矣。一 T1970_.47.0283a17: 旦棄去專修西方之教。作淨土文。精粗淺深 T1970_.47.0283a18: 且有條理。以是印施有縁奔走於江浙諸郡。 T1970_.47.0283a19: 又將親往建安刊版於鬻書肆中。汲汲然若 T1970_.47.0283a20: 不可一日緩者。我聞。無量壽經。衆生聞是佛 T1970_.47.0283a21: 名。信心歡喜。乃至一念。願生彼國。即得往 T1970_.47.0283a22: 生。住不退轉。不退轉者。梵語謂之阿惟越致。 T1970_.47.0283a23: 法華經謂彌勒菩薩所得報地也。一念往生 T1970_.47.0283a24: 便同彌勒。佛語不虚。應皆信受 T1970_.47.0283a25: 紹興壬午閏四月七日 唯心居士荊溪周 T1970_.47.0283a26: 葵跋 T1970_.47.0283a27: 状元劉侍制跋 T1970_.47.0283a28: 昔六祖與韋史君説西方相状。其言甚簡。其 T1970_.47.0283a29: 旨甚明。既無間於東西。何相状之可述。及觀 T1970_.47.0283b01: 王虚中淨土文。何其諄諄也。蓋聞。法無頓漸。 T1970_.47.0283b02: 根有利鈍六祖爲上智説第一義。故移西於 T1970_.47.0283b03: 東。在刹那間。言下便領。不容擬議。虚中將以 T1970_.47.0283b04: 開悟下根。泛爲是論。惟西方之歸。故汲汲於 T1970_.47.0283b05: 刋行。而恐行之不廣。其愛人之心可謂勤且 T1970_.47.0283b06: 切矣。有能因虚中之文而悟入者。豈不爲魚 T1970_.47.0283b07: 兎筌蹄乎 T1970_.47.0283b08: 紹興壬午六月六日 木訥翁劉章書 T1970_.47.0283b09: 妙喜老人跋 T1970_.47.0283b10: 龍舒王虚中日休博覽群書之餘。留心佛乘。 T1970_.47.0283b11: 以利人爲己任。眞火中蓮也。佛言。自未得度 T1970_.47.0283b12: 先度人者。菩薩發心。自覺已圓能覺他者。如 T1970_.47.0283b13: 來應世。予嘉其志。爲題其後。若見自性之阿 T1970_.47.0283b14: 彌。即了唯心之淨土。未能如是。則虚中爲此 T1970_.47.0283b15: 文功不唐捐矣 T1970_.47.0283b16: 庚辰八月二十日。書于劉景文嬾窠云。雙 T1970_.47.0283b17: 徑妙喜宗杲 跋
T1970_.47.0283b20: T1970_.47.0283b21: T1970_.47.0283b22: T1970_.47.0283b23: 天台智者大師勸修行人專修淨土 T1970_.47.0283b24: 設文曰。諸佛菩薩以大悲爲業。若欲救度衆 T1970_.47.0283b25: 生秖應願生三界。於五濁三塗中。救苦衆生。 T1970_.47.0283b26: 因何求生淨土。自安其身捨離衆生。則是無 T1970_.47.0283b27: 大慈悲。專爲自利障菩提道。智者答。菩薩有 T1970_.47.0283b28: 二種。一者久修行菩薩道得無生忍者。實當 T1970_.47.0283b29: 斯責。二者未得已還及初發心凡夫菩薩者。 T1970_.47.0283c01: 要須常不離佛。忍力成就方堪處三界内。於 T1970_.47.0283c02: 惡世中救苦衆生。故智度論云。具縛凡夫有 T1970_.47.0283c03: 大悲心。願生惡世救苦衆生者。無有是處。何 T1970_.47.0283c04: 以故。惡世界煩惱強。自無忍力。心隨境轉。聲 T1970_.47.0283c05: 色所縛。自墮三塗。焉能救衆生。假令得生人 T1970_.47.0283c06: 中。聖道難得。或因持戒修福得生人中。得 T1970_.47.0283c07: 作國王大臣。富貴自在縱遇善知識不肯信 T1970_.47.0283c08: 用。貪迷放逸廣造衆罪。乘此惡業一入三塗 T1970_.47.0283c09: 經無量劫。從地獄出受貧賤身。若不逢善知 T1970_.47.0283c10: 識。還墮地獄。如此輪迴至於今日。人人皆如 T1970_.47.0283c11: 是。此名難行道也。故維摩經云。自疾不能救 T1970_.47.0283c12: 而能救諸疾人。又智度論云。譬如二人各有 T1970_.47.0283c13: 親眷爲水所溺。一人情急直入水救。爲無方 T1970_.47.0283c14: 便力故彼此倶沒。一人有方便。往取船筏乘 T1970_.47.0283c15: 之救接。悉皆得脱水溺之難。新發意菩薩亦 T1970_.47.0283c16: 復如是。未得忍力不能救衆生。爲此常須近 T1970_.47.0283c17: 佛得無生忍已方能救衆生。如得船者。又論 T1970_.47.0283c18: 云。譬如嬰兒不得離父母。或墮坑井。渇乳而 T1970_.47.0283c19: 死。又如鳥子翅羽未成。祇得依樹附枝。不能 T1970_.47.0283c20: 遠去。翅翮成就方能飛空自在無礙。凡夫無 T1970_.47.0283c21: 力。唯得專念阿彌陀佛。使成三昧。以業成故 T1970_.47.0283c22: 臨終斂念得生。決定不疑。見彌陀佛。證無生 T1970_.47.0283c23: 忍。已還來三界。乘無生忍船。救苦衆生。廣施 T1970_.47.0283c24: 佛事任意自在。故論云。遊戲地獄。行者生彼 T1970_.47.0283c25: 國。得無生忍已還入生死國。教化地獄救苦 T1970_.47.0283c26: 衆生。以是因縁求生淨土。願識其教。故十住 T1970_.47.0283c27: 婆沙論名易行道也 T1970_.47.0283c28: 眞州長蘆賾禪師勸參禪人兼修淨土 T1970_.47.0283c29: 夫以念爲念以生爲生者。常見之所失也。以 T1970_.47.0284a01: 無念爲無念以無生爲無生者。邪見之所惑 T1970_.47.0284a02: 也念而無念生而無生者。第一義諦也。是以 T1970_.47.0284a03: 實際理地不受一塵。則上無諸佛之可念。下 T1970_.47.0284a04: 無淨土之可生。佛事門中不捨一法。則總攝 T1970_.47.0284a05: 諸根。蓋有念佛三昧。還源要術示開往生一 T1970_.47.0284a06: 門。所以終日念佛而不乖於無念。熾然往生 T1970_.47.0284a07: 而不乖於無生。故能凡聖各住於自位而感 T1970_.47.0284a08: 應道交東西不相往來而神遷淨域。此不可 T1970_.47.0284a09: 得而致詰也。故經云。若人聞説阿彌陀佛。執 T1970_.47.0284a10: 持名號。乃至是人終時心不顛倒。即得往生 T1970_.47.0284a11: 阿彌陀佛極樂國土。夫如來世尊雖分折攝 T1970_.47.0284a12: 二門現居淨穢兩土。然大聖之意非以娑婆 T1970_.47.0284a13: 國土丘陵坑坎五趣雜居土石諸山穢惡充滿 T1970_.47.0284a14: 直爲可厭。又非以極樂世界黄金爲地行樹 T1970_.47.0284a15: 參空樓聳七珍華敷四色直爲可忻。蓋以初 T1970_.47.0284a16: 心入道忍力未淳。須託淨縁以爲増上何則 T1970_.47.0284a17: 娑婆國土釋迦已滅彌勒未生。極樂世界阿 T1970_.47.0284a18: 彌陀佛現在説法。娑婆國土觀音勢至徒仰 T1970_.47.0284a19: 嘉名。極樂世界彼二上人親爲勝友。娑婆國 T1970_.47.0284a20: 土諸魔競作惱亂行人。極樂世界大光明中 T1970_.47.0284a21: 決無魔事。娑婆國土邪聲雜亂女色妖媱。極 T1970_.47.0284a22: 樂世界水鳥樹林咸宣妙法。正報清淨實無 T1970_.47.0284a23: 女人。然則修行縁具無若西方。淺信之人横 T1970_.47.0284a24: 生疑謗。切嘗論之。此方之人無不厭俗舍之 T1970_.47.0284a25: 煩喧慕蘭若之寂靜。故有捨家出家。則慇勤 T1970_.47.0284a26: 讃歎。而娑婆衆苦何止俗舍之煩喧。極樂優 T1970_.47.0284a27: 游豈止蘭若之寂靜。知出家爲美而不願往 T1970_.47.0284a28: 生。其惑一也。萬里辛勤遠求知識者。蓋以發 T1970_.47.0284a29: 明大事決擇生死。而彌陀世尊色心業勝。願 T1970_.47.0284b01: 力弘深。一演圓音無不明契。願參知識而不 T1970_.47.0284b02: 欲見佛。其惑二也。叢林廣衆皆樂棲遲。少衆 T1970_.47.0284b03: 道場不欲依附。而極樂世界一生補處。其數 T1970_.47.0284b04: 甚多。諸上善人倶會一處。既欲親近叢林。而 T1970_.47.0284b05: 不慕清淨海衆。其惑三也。此方之人上壽不 T1970_.47.0284b06: 過百歳。而童癡老耄疾病相仍。昏沈睡眠常 T1970_.47.0284b07: 居太半。菩薩猶昏隔陰。聲聞尚昧出胎。則尺 T1970_.47.0284b08: 璧寸陰十喪其九。而未登不退。可謂寒心。西 T1970_.47.0284b09: 方之人壽命無量。一托蓮苞更無死苦相續 T1970_.47.0284b10: 無間直至菩提。所以便獲阿惟越致。佛階決 T1970_.47.0284b11: 定可期。流轉娑婆促景。而不知淨土長年。其 T1970_.47.0284b12: 惑四也。若乃位居不退。果證無生。在欲無 T1970_.47.0284b13: 欲。居塵不塵。方能興無縁慈。運同體悲。迴入 T1970_.47.0284b14: 塵勞。和光五濁。其有淺聞單慧。或與少善相 T1970_.47.0284b15: 應。便謂永出四流。高超十地。詆訶淨土耽戀 T1970_.47.0284b16: 娑婆。掩目空歸。宛然流浪。並肩牛馬。接武泥 T1970_.47.0284b17: 犁。不知自是何人。擬此大權菩薩。其惑五也。 T1970_.47.0284b18: 故經應當發願生彼國。則不信諸佛誠言。不 T1970_.47.0284b19: 願往生淨土。豈不甚迷哉。若夫信佛言而生 T1970_.47.0284b20: 淨土則累繋之所不能拘。劫波之所不能害。 T1970_.47.0284b21: 謝人間之八苦。無天上之五衰。尚無惡道之 T1970_.47.0284b22: 名。何況有實。唯顯一乘之法決定無三。歸依 T1970_.47.0284b23: 一體三寶。奉事十方如來。佛光照體萬惑潜 T1970_.47.0284b24: 消。法味資神六通具足。三十七品助道法應 T1970_.47.0284b25: 念圓成。三十二應隨類身遍周塵刹。周旋五 T1970_.47.0284b26: 趣普被諸根。不動一心遍行三昧。灑定水於 T1970_.47.0284b27: 三千。出衆生於火宅。自利利他皆悉圓滿。然 T1970_.47.0284b28: 則唯心淨土自性阿彌。蓋解脱之要門。修行 T1970_.47.0284b29: 之捷徑。是以了義大乘無不指歸淨土。前賢 T1970_.47.0284c01: 後聖自他皆願往生。凡以欲得度人。先須自 T1970_.47.0284c02: 度故也。嗚呼人無遠慮。心有近憂。一失其身。 T1970_.47.0284c03: 萬劫深悔。故率大海衆。各念彌陀佛。百聲千 T1970_.47.0284c04: 聲乃至萬聲。回向同縁願生彼國。切冀蓮池 T1970_.47.0284c05: 勝會。金地法明綺互相資。必諧斯願。操舟 T1970_.47.0284c06: 順水。更加櫓棹之功。則十萬遙程不勞而至 T1970_.47.0284c07: 矣 T1970_.47.0284c08: 元祐四年冬。宗賾夜夢。一男子烏巾白衣。 T1970_.47.0284c09: 可三十許。風貌清美擧措閑雅。揖謂宗賾 T1970_.47.0284c10: 曰。欲入公彌陀會。告書一名。宗賾乃取蓮
T1970_.47.0284c17: 以二大菩薩爲此會首云 T1970_.47.0284c18: 杭州永明壽禪師戒無證悟人勿輕淨土 T1970_.47.0284c19: 設問曰。但見性悟道便超生死。何用繋念彼 T1970_.47.0284c20: 佛求生他方。答曰。眞修行人應自審察。如人 T1970_.47.0284c21: 飮水冷暖自知。今存龜鑑以破多惑。諸仁者 T1970_.47.0284c22: 當觀自己行解見性悟道。受如來記紹祖師 T1970_.47.0284c23: 位。能如馬鳴龍樹否。得無礙辨才證法華三 T1970_.47.0284c24: 昧。能知天台智者否。宗説皆通行解兼修。能 T1970_.47.0284c25: 如忠國師否。此諸大士皆明垂言教深勸往 T1970_.47.0284c26: 生。蓋是自利利他。豈肯誤人自誤。況大雄讃 T1970_.47.0284c27: 歎。金口丁寧。希從昔賢恭禀佛勅。定不謬誤 T1970_.47.0284c28: 也。仍往生傳所載古今高士事跡顯著非一。 T1970_.47.0284c29: 宜勤觀覽以自照知。又當自度臨命終時。生 T1970_.47.0285a01: 死去住定得自在否。自無始來惡業重障定 T1970_.47.0285a02: 不現前。此一報身定脱輪迴否。三塗惡道異 T1970_.47.0285a03: 類中行出沒自由定無苦惱否。天上人間十 T1970_.47.0285a04: 方世界隨意寄託定無滯礙否。若也了了自 T1970_.47.0285a05: 信得及。何善如之。若其未也。莫以一時貢高 T1970_.47.0285a06: 却致永劫沈淪。自失善利。將復尤誰。嗚呼哀 T1970_.47.0285a07: 哉。何嗟及矣 T1970_.47.0285a08: 右賾禪師語見禪師勸化集中。智者大師 T1970_.47.0285a09: 及壽禪師語見宋朝王敏仲侍郎直指淨土 T1970_.47.0285a10: 決疑集中。侍郎名古在搢紳間。爲神仙所 T1970_.47.0285a11: 知。鍾離眞人嘗與諸云。風燈泡沫兩相 T1970_.47.0285a12: 悲。未肯遺榮自保持。頷下藏珠當猛取。身 T1970_.47.0285a13: 中有道更求誰。才高雅稱神仙骨。智照靈 T1970_.47.0285a14: 如大寶龜。一半青山無賣處。約君携手話 T1970_.47.0285a15: 希夷。由此觀之。可見侍郎爲非凡。且益知 T1970_.47.0285a16: 西方淨土所宜歸心也 T1970_.47.0285a17: 承相鄭清之勸修淨土文 T1970_.47.0285a18: 人皆謂。修淨土不如禪教律。余獨謂。禪教律 T1970_.47.0285a19: 法門莫如修淨土。夫眞淨明妙虚徹靈通。凡 T1970_.47.0285a20: 在智愚皆具此性。根塵幻境相與淪胥。生死 T1970_.47.0285a21: 輪迴窮劫不斷。故釋氏以禪教律假設方便。 T1970_.47.0285a22: 使之從門而入倶得超悟。惟無量壽佛獨出 T1970_.47.0285a23: 一門曰。修行淨土如單方治病。簡要直截。一 T1970_.47.0285a24: 念之專即到彼岸。不問緇白皆可奉行。但知 T1970_.47.0285a25: 爲化愚俗淺近之説。其實則成佛道捷徑之 T1970_.47.0285a26: 途。今之學者不過禪教律。究竟圓頓莫如禪。 T1970_.47.0285a27: 非利根上器神領意解者。則未免墮頑空之 T1970_.47.0285a28: 失。研究三乘莫如教。非得魚忘筌因指見月 T1970_.47.0285a29: 者。未免鑚故紙之病。護善遮惡莫如律。非身 T1970_.47.0285b01: 心清淨表裡一如。則未免自纒縛之苦。總以 T1970_.47.0285b02: 觀之。論其所入則禪教律。要其所歸則戒定 T1970_.47.0285b03: 慧。不由禪教律而得戒定慧者。其唯淨土之 T1970_.47.0285b04: 一門乎。方念佛時。口誦心惟。諸惡莫作。豈非 T1970_.47.0285b05: 戒。繋念淨境。幻塵倶滅。豈非定。念實無念。 T1970_.47.0285b06: 心華湛然。豈非慧。人能屏除萬慮一意西方。 T1970_.47.0285b07: 則不施棒喝而悟圓頓機。不閲大藏經而得 T1970_.47.0285b08: 正法眼。不持四威儀中而得大自在。不垢不 T1970_.47.0285b09: 淨無纒無脱。當是時也。孰爲戒定慧。孰爲禪 T1970_.47.0285b10: 教律。我心佛心一無差別。此修淨土之極致 T1970_.47.0285b11: 也。八功徳水金蓮華臺又何必疑哉。淨土樞 T1970_.47.0285b12: 要之作勤矣 T1970_.47.0285b13: 廬陵李氏夢記 T1970_.47.0285b14: 彦弼乾道癸巳家染疫疾。四月五日彦弼亦 T1970_.47.0285b15: 病。粥藥不進。至十九日早夢。一人褐衣神貌 T1970_.47.0285b16: 清臞。以手撫摩彦弼肢體。而呼彦弼令速起。 T1970_.47.0285b17: 彦弼惕然問曰。公何人耶。答曰。予即龍舒也。 T1970_.47.0285b18: 彦弼因告以疾病。雖欲支持莫能。將何以愈 T1970_.47.0285b19: 其疾乎。公曰。記省中雅教汝捷徑否。彦弼 T1970_.47.0285b20: 曰。然。毎日持誦阿彌陀佛不輟。公曰。汝起食 T1970_.47.0285b21: 白粥。即可既悟。索粥食之。病果隨愈。後見龍 T1970_.47.0285b22: 舒畫像。儼然如夢見者。彦弼稔聞。居士潜通 T1970_.47.0285b23: 六藝。尤精於易。誨人不倦。所至學者輻湊。謝 T1970_.47.0285b24: 君以靜逸堂待之。戸外之屨常滿。正月十一 T1970_.47.0285b25: 日令子姪往承其教。不久回云。居士夜來講 T1970_.47.0285b26: 書罷如常。持誦禮佛至三鼓。忽厲聲念阿彌 T1970_.47.0285b27: 陀佛數聲云。佛來接我。言訖立化。是夕邦人 T1970_.47.0285b28: 有夢。二青衣引公向西而行。傳爲勝異。識與 T1970_.47.0285b29: 不識咸來瞻敬。恨不欵奉談塵而重惜焉。居 T1970_.47.0285c01: 士未示寂滅前三日。遍囑諸人勉進道業。有 T1970_.47.0285c02: 此後不復再見之語。初十日訪趙公省幹。借 T1970_.47.0285c03: 淨室云。道業辨去。時好。乃書曰。課積計九百 T1970_.47.0285c04: 二十萬五百貼于壁。噫自非根性融明達乎 T1970_.47.0285c05: 生死之理。未易臻此。彦弼一病垂死。棺槨衣 T1970_.47.0285c06: 衾已陳于前。荷居士陰賜。極接遂獲平愈。可 T1970_.47.0285c07: 謂生死骨肉者矣。或曰。夢因想成。然食白粥 T1970_.47.0285c08: 之效安可誣也。抑知居士悲願甚深切欲及 T1970_.47.0285c09: 人。雖在常寂光中。不妄念力。其勸修淨土成 T1970_.47.0285c10: 佛之縁。可不勉勵而進哉。謹刻公像。并著感 T1970_.47.0285c11: 應事跡。用廣其傳。非敢飾辭以惑耳目。故此 T1970_.47.0285c12: 直述而具載之。伏冀見聞敬信同霑利益。王 T1970_.47.0285c13: 神昭著寔證斯言。公姓王。名日休。字虚中。號 T1970_.47.0285c14: 龍舒居士云。是歳下元廬陵李彦弼謹記 T1970_.47.0285c15: 旰江聶允迪跋 T1970_.47.0285c16: 居士平昔以淨土之説懇切勸人。嘗盤桓於 T1970_.47.0285c17: 郷里。允迪於是時年方二十餘。適預計偕。東 T1970_.47.0285c18: 上且未知有佛法。弗獲識公。面迨犬馬之齒。 T1970_.47.0285c19: 至三十連嬰災患。殊覺人生沈淪於煩惱大 T1970_.47.0285c20: 苦海中渺無邊岸。遂一意祖襲居士之説。爲 T1970_.47.0285c21: 超脱計。如是者纔三數年。居士遂立化於廬 T1970_.47.0285c22: 陵郡。郡之人皆繪像以事之。蓋乾道癸巳之 T1970_.47.0285c23: 正月也。後五年丁酉歳。先兄知府兵部被檄
T1970_.47.0285c26: 恩寺之阿彌殿。今此願施居士所著淨土文 T1970_.47.0285c27: 一萬帙。輒復以居士慈相及丞相周益公而 T1970_.47.0285c28: 下賛述。附于卷首。皆襲廬陵刻本也。庶幾見 T1970_.47.0285c29: 者聞者増益信心勉強精進。則西方淨土誠 T1970_.47.0286a01: 不難到。嘉泰癸亥文林即新監湖廣總領所 T1970_.47.0286a02: 襄陽府戸部大軍倉旰江聶允迪合十指爪稽 T1970_.47.0286a03: 首謹跋 T1970_.47.0286a04: 允迪舊常見初機參禪人。但知歸敬禪宗。至 T1970_.47.0286a05: 言西方淨土。則指爲著相。力肆排斥。殊不知。 T1970_.47.0286a06: 釋迦如來爲一大事因縁出現於世。是欲令 T1970_.47.0286a07: 衆生了悟生死脱離輪迴苦趣耳。參禪一法 T1970_.47.0286a08: 固爲了悟生死而設。修淨土一法亦是令衆 T1970_.47.0286a09: 生了悟生死也。參禪有省。則現世了悟生死。 T1970_.47.0286a10: 得生淨土。則見阿彌陀佛。而後了悟生死。況 T1970_.47.0286a11: 便證無生忍。居不退轉地。直至成佛而後已。 T1970_.47.0286a12: 初機參學人何苦獨取禪宗一法。而力排淨 T1970_.47.0286a13: 土之説耶。大善知識未嘗不以此勸人。今 T1970_.47.0286a14: 略採二三説。附于龍舒淨土文之末。以辨明 T1970_.47.0286a15: 之 T1970_.47.0286a16: 四明斷佛種人跋 T1970_.47.0286a17: 龍舒居士作淨土文一十卷。其間始從淨土 T1970_.47.0286a18: 起信。終至我説。可謂條布有序。或事或理。坦 T1970_.47.0286a19: 然歴歴明白者矣。而又更何言哉。此十卷文 T1970_.47.0286a20: 乃是居士存日親自刻梓。欲其流布天下使 T1970_.47.0286a21: 人人皆同念佛生于樂國。其用心亦豈易及。 T1970_.47.0286a22: 惟於第十一續添一卷。有人疑非居士本志。 T1970_.47.0286a23: 此必是第四卷文初。剏屬藁所棄者耳。想後 T1970_.47.0286a24: 人尊居士故。不忍棄之。乃爲十一卷名而續 T1970_.47.0286a25: 添之。況其修持法門意趣。悉與第四卷同。但 T1970_.47.0286a26: 其文意嚴紋有異耳。予乃執卷而熟翫之。亦 T1970_.47.0286a27: 謂此言頗當正。議擬間忽有人得居士親筆 T1970_.47.0286a28: 墨本者。若合符契。如失還得。今雖刻板已 T1970_.47.0286a29: 畢。亦乃鋭意去之。復將法門中諸師原先附 T1970_.47.0286b01: 本。勸發之語如次整正足之。以完部帙。諒無 T1970_.47.0286b02: 差失。如後人見此。愼母以此編爲不足云 T1970_.47.0286b03: 旹洪武癸酉仲夏吉日 四明斷佛種人跋
T1970_.47.0286b06: T1970_.47.0286b07:
T1970_.47.0286b11: 是苦因。浮生易度。豈是久居。幻質非堅。總歸 T1970_.47.0286b12: 磨滅。自未入胞胎之日。寧有這男女之形。只 T1970_.47.0286b13: 縁地水火風假合而成。不免生老病死彫殘 T1970_.47.0286b14: 苦。上無絲線可掛。下沒根株所生。虚浮如 T1970_.47.0286b15: 水上泡。須臾不久。危脆似草頭露。倏忽便 T1970_.47.0286b16: 無。長年者不過六七十以皆亡。短命者大都 T1970_.47.0286b17: 三二十而早夭。又有今日不知來日事。又有 T1970_.47.0286b18: 上床別了下床時幾一息不來便覺千秋永別
T1970_.47.0286b21: 裹一包肉塊。九孔常流不淨。六根恣逞無明。 T1970_.47.0286b22: 髮毛爪齒聚若堆塵。涕涙津液汚如行厠。裡 T1970_.47.0286b23: 面盡蛆虫聚會。外頭招蛟虱交攅。沾一災一 T1970_.47.0286b24: 疾皆死得人。更大熱大寒催人易老。眼被色 T1970_.47.0286b25: 牽歸餓鬼。耳隨聲去入阿鼻。口頭喫盡味千
T1970_.47.0286b29: 骷髏頭上簪花簪草。或有臭皮袋畔帶麝帶 T1970_.47.0286c01: 香。羅衣罩了膿血。嚢錦被遮却屎尿桶。用盡 T1970_.47.0286c02: 奸心百計。將謂住世萬年。不知頭痛眼花。閻 T1970_.47.0286c03: 羅王接人來到耶。更鬢班齒損。無常鬼寄信 T1970_.47.0286c04: 相尋。箇箇戀色貪財。盡是失人身捷徑。日日 T1970_.47.0286c05: 飮酒食肉。無非種地獄深根。眼前圖快活一
T1970_.47.0286c09: 相惜。無計留君。假饒骨肉滿前。有誰替汝
T1970_.47.0286c12: 光明。擧眼全無伴侶。過奈河岸見之。無不悲 T1970_.47.0286c13: 傷。入鬼門關到者。盡皆悽慘。世上纔經七日。 T1970_.47.0286c14: 陰間押見十王。曹官抱案沒人情。獄率持叉 T1970_.47.0286c15: 無笑面。平生作善者。送歸天道僊道人道。在 T1970_.47.0286c16: 日迹惡者。狎入湯塗火塗刀塗。湯沸若崖 T1970_.47.0286c17: 崩。劍樹勢如山聳。灌銅汁而遍身肉爛。呑鐵 T1970_.47.0286c18: 丸而滿口烟生。遭剉磕則血肉淋灕。入寒氷 T1970_.47.0286c19: 則皮膚凍裂。身碎業風吹再活。命終羅刹喝 T1970_.47.0286c20: 重生。人間歴盡百春秋。獄内方爲一晝夜。
T1970_.47.0286c23: 六月七月。腐爛則出虫出血。臭穢則熏地熏 T1970_.47.0286c24: 天。胖脹不堪觀。醜惡眞可怕。催促付一堆野 T1970_.47.0286c25: 火。斷送埋萬里荒山。昔時要悄紅顏翻成灰
T1970_.47.0286c29: 動處冷颼颼。夜闌而鬼哭神號。歳久而鵶餮 Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: 278 279 280 281 282 283 284 285 286 287 288 289 [行番号:有/無] [返り点:有/無] [CITE] |