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廬山蓮宗寶鑑 (No. 1973_ 普度編 ) in Vol. 47 313 314 315 316 317 318 319 320 321 322 323 324 325 326 327 328 [行番号:有/無] [返り点:無/有] [CITE]
T1973_.47.0317a01: 情盡宛然 T1973_.47.0317a02: 毘盧海藏全無迹 寂光妙土亦無踪 T1973_.47.0317a03: 劫火洞然毫末盡 青山依舊白雲中 T1973_.47.0317a04: 頭頭見道 T1973_.47.0317a05: 寂光金寶及泥沙 到處無心便是家 T1973_.47.0317a06: 了得箇中玄妙意 優曇元是白蓮花 T1973_.47.0317a07: 處處逢源 T1973_.47.0317a08: 心心念念彌陀佛 頭頭處處古毘盧 T1973_.47.0317a09: 微塵刹海如星布 撮在山僧一畫圖
T1973_.47.0317a12: T1973_.47.0317a13: T1973_.47.0317a14:
T1973_.47.0317a17: 明教大師曰。能仁之垂教也。必以禪爲宗而 T1973_.47.0317a18: 佛爲祖。祖者乃其教之大範。宗者乃其教之 T1973_.47.0317a19: 大統。大統不明則天下不得一其所詣。大範 T1973_.47.0317a20: 不正則天下不得質其所證。夫古今之學佛 T1973_.47.0317a21: 輩競以其所學相勝者。蓋由宗不明祖不正 T1973_.47.0317a22: 而爲患。然非其祖宗素不明不正也。後世學 T1973_.47.0317a23: 者。不能盡考經論而校正之。乃有束教者。不 T1973_.47.0317a24: 知佛之微旨妙在乎言外。諸禪者不諒佛之 T1973_.47.0317a25: 所詮。概見乎教内。紛然自相是非古今。何嘗 T1973_.47.0317a26: 稍息。予嘗探大藏或經或傳校驗。其所謂禪 T1973_.47.0317a27: 宗者佛祖之心也。佛説一大藏教。未嘗不以 T1973_.47.0317a28: 心爲宗也。嗟乎衆生之根器異也。又安得以 T1973_.47.0317a29: 一法而明之。我佛平等設化。於是對其病而 T1973_.47.0317b01: 投其藥耳。且夫淨土一宗念佛之法。有實有 T1973_.47.0317b02: 權有頓有漸。皆以顯如來所證之實理。廓衆 T1973_.47.0317b03: 生自性之本源。以念佛三昧攝一切人。明心 T1973_.47.0317b04: 見性入於佛慧。或問之曰。念佛其可明心見 T1973_.47.0317b05: 性入佛慧乎。予謂之曰。心爲萬法之宗。操 T1973_.47.0317b06: 之在我則何道不成。大勢至菩薩以念佛證 T1973_.47.0317b07: 無生忍。究其因地純於念佛。上用功念念無 T1973_.47.0317b08: 間打成一片。所以道都攝六根。淨念相繼得 T1973_.47.0317b09: 三摩地。斯爲第一。蓋佛者心也。念佛念心 T1973_.47.0317b10: 心心不二。心既不二佛佛皆然。一念貫通無 T1973_.47.0317b11: 前後際。三際倶斷是眞道場。塵塵顯示刹刹 T1973_.47.0317b12: 全彰。是謂入於如來正遍知海。具足如來一 T1973_.47.0317b13: 切種智。念佛之旨大略如斯。遠公祖師得是 T1973_.47.0317b14: 三昧。而以此三昧示一百二十三人。同修同 T1973_.47.0317b15: 證思專想寂以至究竟。吾祖於是深存遠圖 T1973_.47.0317b16: 大援群生。且以晋地新經未來。禪法甘露國 T1973_.47.0317b17: 所未聞。實相宗本人有異説。乃命弟子踰越 T1973_.47.0317b18: 葱嶺遠迎禪師究尋經本。故明教大師定祖 T1973_.47.0317b19: 圖云。秦僧智嚴於罽賓國。懇請跋陀羅偕來 T1973_.47.0317b20: 諸夏。傳授禪法。初至長安。後至廬山遂出禪 T1973_.47.0317b21: 經。與遠公同譯。譯成遠公爲之序。跋陀羅甞 T1973_.47.0317b22: 謂遠公曰。西土傳法祖師。自大迦葉直下相 T1973_.47.0317b23: 承凡有二十七人。其二十六祖近世滅度。名 T1973_.47.0317b24: 不如蜜多者。所以繼世弟子曰般若多羅。方 T1973_.47.0317b25: 在南天竺國行化。以此慧燈次第相傳。達磨 T1973_.47.0317b26: 多羅後爲二十八祖。我今如其所聞而説是 T1973_.47.0317b27: 義。遠公聞跋陀羅言。故序云達磨多羅西域 T1973_.47.0317b28: 之雋。禪訓之宗。寶林傳。所謂跋陀羅甞與 T1973_.47.0317b29: 遠公言。其傳法諸祖世數固驗於禪經矣。故 T1973_.47.0317c01: 張野序遠公塔銘云。心禪諸經出自廬山。師 T1973_.47.0317c02: 毎謂禪法精微非才莫授。功高易進者惟念 T1973_.47.0317c03: 佛一門。導之以止觀。專之以淨業。此假修 T1973_.47.0317c04: 以凝神。積習以移性。入於如來無盡法門。實 T1973_.47.0317c05: 由斯矣。故此淨土之教至于天台智者大師。 T1973_.47.0317c06: 乃示三觀證乎一心。總綰三乘之要行。普收 T1973_.47.0317c07: 五性之機。宜直付觀行之眞財。悟入如來之 T1973_.47.0317c08: 知見。故知念佛之要者由觀經爲標指也。斯 T1973_.47.0317c09: 經以佛國淨境爲宗。以觀智妙行爲趣。以實 T1973_.47.0317c10: 相彌陀爲體。以滅惡生善爲用。是知無量功 T1973_.47.0317c11: 徳共莊嚴之。種種勝行而歸趣之。言説問答 T1973_.47.0317c12: 而詮辨之。誓衆星之拱北辰。如萬流之朝東 T1973_.47.0317c13: 海也。是故韋提不經地位頓證無生。五逆十 T1973_.47.0317c14: 念稱名便登極樂。即圓頓教之所攝也。此之 T1973_.47.0317c15: 念佛三昧法門權實頓漸折攝。悟迷圓攝一 T1973_.47.0317c16: 切會歸眞宗。猶車之有輪。如鳥之有翼。入 T1973_.47.0317c17: 道之由可謂至矣。可謂盡矣。是以集夫正受 T1973_.47.0317c18: 之方。示彼修行宗要。開明心目直指根源。庶 T1973_.47.0317c19: 使念佛進修之士。明其宗而不昧其祖也。若 T1973_.47.0317c20: 夫一句當機。淨土唯心顯矣 T1973_.47.0317c21: 定明宗體 T1973_.47.0317c22: 慈恩通賛云。此方先徳總判經論有其四宗。 T1973_.47.0317c23: 一立性宗。二破性宗。三破相宗。四顯實宗。涅 T1973_.47.0317c24: 槃華嚴法華等。是顯於眞實中道義。故捨化 T1973_.47.0317c25: 城而歸寶所等。故彌陀經乃第四宗也。依文 T1973_.47.0317c26: 判教。教但有三。以類准宗。宗有其八。一我 T1973_.47.0317c27: 法倶有宗。二有法無我宗。三法無去來宗。四 T1973_.47.0317c28: 現通假實宗。五俗妄眞實宗。六諸法但名宗。 T1973_.47.0317c29: 七勝義皆空宗。八應理圓實宗。故華嚴及彌 T1973_.47.0318a01: 陀經是八宗收 T1973_.47.0318a02: 李長者華嚴合論十種淨土權實宗體 T1973_.47.0318a03: 夫滔滔智海。茫茫莫究其涯。淼淼眞源。蕩蕩 T1973_.47.0318a04: 罕尋其際。遮那法界體相總括於塵沙。方廣 T1973_.47.0318a05: 靈門淨穢互參於無極。但隨現修業用見境 T1973_.47.0318a06: 不同。致使聖境乖違依根不定。或權分淨土 T1973_.47.0318a07: 於它國。指穢境於娑婆。或此處爲化儀。示上 T1973_.47.0318a08: 方爲實報。文殊居東國金色世界而來。觀音 T1973_.47.0318a09: 處西方安樂妙土而至。如是權儀各別啓蒙 T1973_.47.0318a10: 的信無依。今以略會諸門令使創修有托。約 T1973_.47.0318a11: 申十種以定指南 T1973_.47.0318a12: 第一阿彌陀經淨土此爲一分。取相凡夫未 T1973_.47.0318a13: 信法空實理。以專憶念念想不移。以專誠故 T1973_.47.0318a14: 其心分淨得生淨土。是權未實 T1973_.47.0318a15: 第二無量壽觀經淨土此爲一分。未信法空 T1973_.47.0318a16: 實理衆生。樂妙色相者。令使心想想彼色像。 T1973_.47.0318a17: 想成就故而生佛土。此權非實 T1973_.47.0318a18: 第三維摩經淨土。佛以足指按地。加其神力 T1973_.47.0318a19: 暫現還無。是實報土未具陳廣狹。是實未廣 T1973_.47.0318a20: 第四梵網經淨土。雖説一大花王而有千葉。 T1973_.47.0318a21: 一一葉上有百億化佛。教化百億四天下衆 T1973_.47.0318a22: 生。然彼千葉及彼華王。爲三乘菩薩見未廣 T1973_.47.0318a23: 故。分示報境未成圓滿。是權未實 T1973_.47.0318a24: 第五摩醯首羅天淨土。如來於彼坐蓮花座。 T1973_.47.0318a25: 成等正覺以爲實報。此閻浮提摩竭提國。菩 T1973_.47.0318a26: 提場中成等正覺者是化。此爲三乘權教菩 T1973_.47.0318a27: 薩染淨未亡者。説此閻浮提及六天等是欲 T1973_.47.0318a28: 界有漏。彼上界摩醯首羅天是無漏故。心存 T1973_.47.0318a29: 染淨彼此未忘。此爲權教未爲實説 T1973_.47.0318b01: 第六涅槃經所指淨土。如來有實報淨土在 T1973_.47.0318b02: 西方。過二十二恒河沙佛土者。爲三乘權教 T1973_.47.0318b03: 一分染淨未亡者。言此三千大千世界總是 T1973_.47.0318b04: 穢土權。推如來報境淨土在西方。此權非 T1973_.47.0318b05: 實 T1973_.47.0318b06: 第七法華經三變淨土。此爲三乘權教菩薩 T1973_.47.0318b07: 染淨未亡者。言移諸天人置於他土。是權非 T1973_.47.0318b08: 實 T1973_.47.0318b09: 第八靈山會所指淨土。此引三乘中權教菩 T1973_.47.0318b10: 薩染淨未亡者。令知此土即穢即淨。諸衆信 T1973_.47.0318b11: 可未能自見。是實非權 T1973_.47.0318b12: 第九唯心淨土。自證自心當體無心性。惟眞 T1973_.47.0318b13: 智不念淨穢稱眞任性。心無罣礙無貪無癡。 T1973_.47.0318b14: 任大悲智安樂衆生。是實淨土。以自淨故令 T1973_.47.0318b15: 他亦淨。是故維摩經云。隨其心淨即佛土淨。 T1973_.47.0318b16: 欲得淨土。當淨其心。是實淨土。第十毘盧 T1973_.47.0318b17: 遮那所居淨土。即居十佛刹蓮花佛國土。淨 T1973_.47.0318b18: 穢總含無穢無淨。無有高下彼此自他之相。 T1973_.47.0318b19: 一一佛土皆充法界無相障隔。略言十佛塵 T1973_.47.0318b20: 刹國土。爲知無盡佛國不出一塵。爲無大小 T1973_.47.0318b21: 故不立限量。故以法爲界不限邊際。相海純 T1973_.47.0318b22: 雜色像重重。此實淨土非是權收 T1973_.47.0318b23: 念佛參禪求宗旨説 T1973_.47.0318b24: 慈覺賾禪師云。念佛不礙參禪。參禪不礙念 T1973_.47.0318b25: 佛。法雖二門理同一致。上智之人凡所運爲 T1973_.47.0318b26: 不著二諦。下智之人各立一邊。故不和合多 T1973_.47.0318b27: 起紛爭。故參禪人破念佛。念佛人破參禪。皆 T1973_.47.0318b28: 因執實謗權。執權謗實。二皆道果未成。地獄 T1973_.47.0318b29: 先辦。須知根器深淺各得所宜。譬如營田人 T1973_.47.0318c01: 豈能開庫。開庫人安可營田。若教營田人開 T1973_.47.0318c02: 庫。如跛足者登山。若教開庫人營田。似壓 T1973_.47.0318c03: 良人爲賤。終無所合也。不若營田者且自營 T1973_.47.0318c04: 田。開庫者且自開庫。各隨所好皆得如心。是 T1973_.47.0318c05: 故念佛參禪各求宗旨。溪山雖異雲月是同。 T1973_.47.0318c06: 可謂處處緑楊堪繋馬。家家門首透長安 T1973_.47.0318c07: 淨土非鈍根權説 T1973_.47.0318c08: 天台思梵講主。久居臨平山解行明峻。深造 T1973_.47.0318c09: 教觀性相淵源。毎與士大夫往復。隨有所問 T1973_.47.0318c10: 答釋粲然。一日有通判鄭公。問曰。教中所明 T1973_.47.0318c11: 念阿彌陀佛。願生淨土。此專爲鈍根方便權 T1973_.47.0318c12: 説。上根頓悟一超直入佛地。豈假他佛淨土 T1973_.47.0318c13: 耶。師云。吾宗先達呵此説云。佛在世文殊 T1973_.47.0318c14: 普賢。佛滅後馬鳴龍樹。此土智者大師智覺 T1973_.47.0318c15: 禪師。皆願往生淨土應是鈍根乎。若以此爲 T1973_.47.0318c16: 權教。將何爲實耶。昔孫莘老亦疑於此。因會 T1973_.47.0318c17: 楊次公王敏中。辯論遂息此疑。信此淨土非 T1973_.47.0318c18: 聖人之權設。是圓實之眞宗也。注念彼佛必 T1973_.47.0318c19: 生淨土。斯乃稱性實言非權教也 T1973_.47.0318c20: 眞歇了禪師淨土宗要 T1973_.47.0318c21: 彌陀不離衆生心是三無別。極樂遍在一切處 T1973_.47.0318c22: 擧一全收。如帝釋殿上千珠寶網。千珠光影 T1973_.47.0318c23: 咸入一珠。一珠光影遍入千珠。雖珠珠互遍。 T1973_.47.0318c24: 此珠不可爲彼珠。彼珠不可爲此珠。參而不 T1973_.47.0318c25: 雜。離而不分。一一遍彰亦無方所。彌陀淨土 T1973_.47.0318c26: 即千珠之一。十萬佛國即一佛國。各千珠之 T1973_.47.0318c27: 一。聖人善巧方便示人。專念阿彌陀佛乃千 T1973_.47.0318c28: 珠。直指一珠見一佛即見十方諸佛。亦見九 T1973_.47.0318c29: 界衆生微塵刹海。十際古今一印頓圓。了無 T1973_.47.0319a01: 餘法矣 T1973_.47.0319a02: 寂室大師示淨土實見 T1973_.47.0319a03: 不修淨業者云。游心禪定悟性眞宗。或聞説 T1973_.47.0319a04: 淨土必曰。淨土唯心我心既淨則國土淨。何 T1973_.47.0319a05: 用別求生處。寂室曰。且維摩經中云。如來以 T1973_.47.0319a06: 足指按地。見娑婆國土悉皆嚴淨。而衆會不 T1973_.47.0319a07: 見。惟螺髻梵王得知。今之説悟性者。能如梵 T1973_.47.0319a08: 王所見淨土不。況汝居卑室陋屋必羨之以 T1973_.47.0319a09: 大廈高堂。脱粟藜羹者。必羨之以珍羞上味。 T1973_.47.0319a10: 弊袍短褐者。必羨之以綾羅輕縠若云心淨 T1973_.47.0319a11: 土淨。則不消如是分別也。況當老病死苦世 T1973_.47.0319a12: 間違情之時。顏色與未悟者同。是則口唱心 T1973_.47.0319a13: 淨土淨之言。身被穢土苦惱之縛。其自欺 T1973_.47.0319a14: 之甚也。不然應須信教仰理。於淨土從而修 T1973_.47.0319a15: 之 T1973_.47.0319a16: 大智律師示念佛事理不二 T1973_.47.0319a17: 師嘗爲慈慧文法師。作淨土集序。其略曰。古 T1973_.47.0319a18: 今學佛多惑事理。謂理則纖塵不立。言事則 T1973_.47.0319a19: 萬象森羅凝心。住寂則爲理。動用操修則爲 T1973_.47.0319a20: 事。遂引古云。實際理地不受一塵。佛事門中 T1973_.47.0319a21: 不捨一法。斯迺理事敵立空有並馳。予嘗變 T1973_.47.0319a22: 其語曰。實際理地不少一塵。佛事門中不存 T1973_.47.0319a23: 一法。何則由實際理具一切法豈少一塵乎。 T1973_.47.0319a24: 由佛事門離一切相豈存一法乎。如此方見 T1973_.47.0319a25: 理事一如。空有不二矣 T1973_.47.0319a26: 文法師淨行序念佛宗要 T1973_.47.0319a27: 夫達無心之有心。識有念之無念。有無不住 T1973_.47.0319a28: 能所胡存。是則念念圓明心心虚寂。苟昧斯 T1973_.47.0319a29: 旨則法法成疣。的契其宗則門門通妙。今可 T1973_.47.0319b01: 無乖實際而示圓修。俾負重致遠者。獲遂於 T1973_.47.0319b02: 息肩。流浪迷津者速登於彼岸。求生西方。 T1973_.47.0319b03: 無先念佛觀門者也。予輒爲修淨業者。薄採 T1973_.47.0319b04: 經論大綱。述成西方淨行法門。示彼所修令 T1973_.47.0319b05: 得其趣。有覩茲文而復不能起信修行者。煩 T1973_.47.0319b06: 乎狂熱投圊。唯露一髮欲垂拯救。末如之何
T1973_.47.0319b09: T1973_.47.0319b10: T1973_.47.0319b11:
T1973_.47.0319b14: 佛由心造。道在人弘。弘道之要無先乎念佛。 T1973_.47.0319b15: 念佛則是正心。正心故能合道。道之宗極曰 T1973_.47.0319b16: 佛也。佛者覺也。一切衆生有此本覺之性。因 T1973_.47.0319b17: 一念有差所以不覺。裴相國云。終日圓覺而 T1973_.47.0319b18: 未嘗圓覺者衆生也。具足圓覺而住持圓覺 T1973_.47.0319b19: 者如來也。是故薄伽梵成道摩竭陀。説有談 T1973_.47.0319b20: 空觀根逗教。於諸法之外別開念佛一門。截 T1973_.47.0319b21: 衆苦之根源。入聖流之要路。故經云。從是 T1973_.47.0319b22: 西方過十萬億佛土。有世界名曰極樂。其土 T1973_.47.0319b23: 有佛號阿彌陀。國中無三毒八難。有七寶衆 T1973_.47.0319b24: 妙莊嚴。以法爲身群聖爲友。苟能誠信發願 T1973_.47.0319b25: 歸心彼土者即得往生。出乎三界九有之表。 T1973_.47.0319b26: 證諸佛無上妙道。其言無所欺也。粤自大教 T1973_.47.0319b27: 東流至佛圖澄而盛。由澄而得道安。安之門 T1973_.47.0319b28: 有遠公戒珠義海龍姿鳳章。於是教門綱紀 T1973_.47.0319b29: 從茲大備。師著念佛三昧詠親勸。于時晋 T1973_.47.0319c01: 賢慕師之徳。爭趨正覺之場同究斯道。名動 T1973_.47.0319c02: 帝王道尊一代。彌天推爲高弟。羅什結爲勝 T1973_.47.0319c03: 友。識量廣大獨出於古今矣。至夫抗言爲道 T1973_.47.0319c04: 爲萬世宗師。垂裕於人天者遠公也。隋有智 T1973_.47.0319c05: 者。魏有曇鸞。唐有善導。大振宗風。宋有坦 T1973_.47.0319c06: 公。疏詮甘露省常結社。慈覺勸修壽禪師融 T1973_.47.0319c07: 萬善以同歸。元宗主撮諸經而成懺。廣施方 T1973_.47.0319c08: 便曲盡慈悲。故我祖師欲令大地衆生。見本 T1973_.47.0319c09: 性彌陀達唯心淨土。普皆覺悟菩提之妙道。 T1973_.47.0319c10: 乃立普覺妙道四字爲定名之宗觀。夫四字 T1973_.47.0319c11: 一鏡洞照無邊同一體用。何以知其然。總而 T1973_.47.0319c12: 言之。喩如人之一身。而有頭目手足。爲其 T1973_.47.0319c13: 用也。未甞有一而可分也。自非願廣悲深。而 T1973_.47.0319c14: 孰能取信於天下後世哉。竊甞論之曰。等衆 T1973_.47.0319c15: 生界名曰普。智達斯理名曰覺。徳用無邊名 T1973_.47.0319c16: 曰妙。千聖履踐名曰道。又普者即自心周遍 T1973_.47.0319c17: 十方之體也。覺者即自心智照不迷之用也。 T1973_.47.0319c18: 妙者即自心利物應機之行也。道者即自心 T1973_.47.0319c19: 通達中正之理也。恒沙諸佛所證者此道也。 T1973_.47.0319c20: 歴代祖師所得者此道也。十方生淨土者已 T1973_.47.0319c21: 學此道也。未來修行者當學此道也。又況諸 T1973_.47.0319c22: 佛菩薩示現世間。作大導師。各有悲願不捨 T1973_.47.0319c23: 衆生。或爲王臣將相居士宰官。出俗在家逆 T1973_.47.0319c24: 行順化。莫不以斯道而覺斯民也。三界群靈 T1973_.47.0319c25: 無量劫來至於今日。往來六道如蟻璇磨 T1973_.47.0319c26: 無由出離。佛祖憫彼故設方便以誘導之。 T1973_.47.0319c27: 俾夫趣吾之所趣。吾之所趣者非六道非三 T1973_.47.0319c28: 乘。乃如來正覺之趣。得吾所趣之道者。亦 T1973_.47.0319c29: 以此道化乎未趣。趣此所趣。譬如一燈燃百 Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: 313 314 315 316 317 318 319 320 321 322 323 324 325 326 327 328 [行番号:有/無] [返り点:無/有] [CITE] |