<?xml version="1.0" encoding="utf-8"?> <?xml-stylesheet type="text/xsl" href="/static/taisho.xsl"?> <TEI xmlns:cb="http://www.cbeta.org/ns/1.0" xml:lang="lzh-Hans-HK" xml:id="ZW01n0002"> <teiHeader> <fileDesc> <titleStmt> <title>Buddhist Texts not contained in the Tripiṭaka, Electronic version, No. 2 禅策问答</title> <title xml:lang="zh-Hans">藏外<persName>佛</persName>教文献数位版, No. 2 禅策问答</title> <author>方廣锠整理</author> <respStmt> <resp>Electronic Version by</resp> <name>CBETA</name> </respStmt> </titleStmt> <editionStmt> <edition>XML TEI P5</edition> <respStmt xml:id="resp1"><resp>corrections</resp><name>orig</name></respStmt> <respStmt xml:id="resp2"><resp>corrections</resp><name>ZangWai</name></respStmt> <respStmt xml:id="resp3"><resp>corrections</resp><name>CBETA</name></respStmt> <respStmt xml:id="resp4"><resp>corrections</resp><name>CBETA.maha</name></respStmt> </editionStmt> <extent>1卷</extent> <publicationStmt> <idno type="CBETA"> <idno type="canon">ZW</idno>.<idno type="vol">1</idno>.<idno type="no">2</idno> </idno> <distributor> <name>中华电子<persName>佛</persName>典协会 (CBETA)</name> <address> <addrLine><email>service@cbeta.org</email></addrLine> </address> </distributor> <availability> <p>Available for non-commercial use when distributed with this header intact.</p> </availability> <date>2022-10-12 23:43:51 +0800</date> </publicationStmt> <sourceDesc> <bibl> <title level="s">Buddhist Texts not contained in the Tripiṭaka</title> <title level="s" xml:lang="zh-Hans">藏外<persName>佛</persName>教文献</title> <title level="m" xml:lang="zh-Hans">禅策问答</title> </bibl> </sourceDesc> </fileDesc> <encodingDesc> <projectDesc> <p xml:lang="en" cb:type="ly">Text as provided by Mr. Fang Guangchang</p> <p xml:lang="zh-Hans" cb:type="ly">方廣锠大德提供</p> </projectDesc> <editorialDecl> <punctuation resp="#resp1"><p>新式标点</p></punctuation> </editorialDecl> <tagsDecl> <namespace name="http://www.tei-c.org/ns/1.0"> <tagUsage gi="rdg"> <listWit> <witness xml:id="wit.cbeta">【CB】</witness> <witness xml:id="wit.orig">【藏外】</witness> </listWit> </tagUsage> </namespace> </tagsDecl> </encodingDesc> <profileDesc> <langUsage> <language ident="en">English</language> <language ident="zh-Hans">Chinese (Traditional)</language> </langUsage> </profileDesc> <revisionDesc> <change when="2013-05-20"> <name>CW</name><name>Ray Chou 周邦信</name>P4 to P5 conversion by p4top5a.py, intended for publication </change> <change when="2009-03-13T09:55:09"> Zhou Bang-Xin (ed.) Created initial TEI XML version with BASICX.BAT </change> </revisionDesc> </teiHeader> <text><body> <milestone unit="juan" n="1"/> <pb ed="ZW" xml:id="ZW01.0002.0045a" n="0045a"/> <lb ed="ZW" n="0045a01"/> <lb ed="ZW" n="0045a02"/><cb:div type="other"><cb:mulu type="其他" level="1">题解</cb:mulu><head>禅策问答</head> <lb ed="ZW" n="0045a03"/><byline cb:type="other">整理者 方廣锠</byline> <lb ed="ZW" n="0045a04"/> <lb ed="ZW" n="0045a05"/><p cb:type="head1" xml:id="pZW01p0045a0501">〔题解〕</p> <lb ed="ZW" n="0045a06"/><p xml:id="pZW01p0045a0601">《禅策问答》，中国禅宗僧人所撰典籍，著者不详，一卷。</p> <lb ed="ZW" n="0045a07"/><p xml:id="pZW01p0045a0701">本典籍以自设问答的形式，论述了禅师修习的种种问题。从通 <lb ed="ZW" n="0045a08"/>篇三十则问答的思想倾向看，应属北宗禅的文献。禅宗虽然主张教 <lb ed="ZW" n="0045a09"/>外别传，不立文字，但本文献处处引用经文以证成己说，反映了禅、 <lb ed="ZW" n="0045a10"/>教鬥争中部份禅宗僧人的态度。本文献所引经文往往与原文不完 <lb ed="ZW" n="0045a11"/>全相符，这一方面说明当时引文不严格，另一方面也许是由于辗转 <lb ed="ZW" n="0045a12"/>引用之故。本文献未为我国历代经录所著录，亦未为历代大藏经所 <lb ed="ZW" n="0045a13"/>收。现于中国北京图书馆所藏敦煌遗书中发现，为北新1254号，其 <lb ed="ZW" n="0045a14"/>详情请参见本书《天竺国<name role="" type="person">菩提达摩</name>禅师论》之题解。</p> <lb ed="ZW" n="0045a15"/><p xml:id="pZW01p0045a1501">整理本以北京图书馆藏新1254号为底本，无挍本。</p> <lb ed="ZW" n="0045a16"/><p xml:id="pZW01p0045a1601">本文献曾于1995年3月8日在日本京都禅文化研究所经集体 <lb ed="ZW" n="0045a17"/>讨论，整理本吸收了讨论会上的不少挍订意见，特别吸收了冲本克 <lb ed="ZW" n="0045a18"/>己先生对本文献的不少挍订意见与註释，特此说明，幷向冲本克己 <lb ed="ZW" n="0045a19"/>及参加讨论会的其他诸位先生表示感谢。</p></cb:div> <lb ed="ZW" n="0045a20"/> <lb ed="ZW" n="0045a21"/><cb:div type="other"><cb:mulu type="其他" level="1">录文</cb:mulu><head>〔录文〕</head> <lb ed="ZW" n="0045a22"/> <lb ed="ZW" n="0045a23"/><cb:juan fun="open" n="1"><cb:jhead>禅策问答一卷</cb:jhead></cb:juan> <lb ed="ZW" n="0045a24"/> <lb ed="ZW" n="0045a25"/><cb:dialog type="qa"><sp cb:type="question"><p xml:id="pZW01p0045a2501">问：禅有幾种法门？</p></sp> <lb ed="ZW" n="0045a26"/><sp cb:type="answer"><p xml:id="pZW01p0045a2601">答曰：禅有无量法门。若圣理归真，唯存大道。故《法花经》云： <pb ed="ZW" xml:id="ZW01.0002.0046a" n="0046a"/> <lb ed="ZW" n="0046a01"/>“唯有一乘法，馀二即非真。”<anchor xml:id="nkr_note_orig_0046001" n="0046001"/></p></sp></cb:dialog> <lb ed="ZW" n="0046a02"/><cb:dialog type="qa"><sp cb:type="question"><p xml:id="pZW01p0046a0201">问：禅师，若为坐？</p></sp> <lb ed="ZW" n="0046a03"/><sp cb:type="answer"><p xml:id="pZW01p0046a0301">答：端身直住，敛手对心，累脚重安，开眼合口，名之为坐。故 <lb ed="ZW" n="0046a04"/>《维摩经》曰：“一坐十小劫，谓如一食顷。”<anchor xml:id="nkr_note_orig_0046002" n="0046002"/></p></sp></cb:dialog> <lb ed="ZW" n="0046a05"/><cb:dialog type="qa"><sp cb:type="question"><p xml:id="pZW01p0046a0501">问：禅师，若为方便安心？</p></sp> <lb ed="ZW" n="0046a06"/><sp cb:type="answer"><p xml:id="pZW01p0046a0601">答：前念、後念，凝寂虚平。非空非有，非色非名。定住凝心，更 <lb ed="ZW" n="0046a07"/>无毕想。故经云：“念念相续，即得悟道。”</p></sp></cb:dialog> <lb ed="ZW" n="0046a08"/><cb:dialog type="qa"><sp cb:type="question"><p xml:id="pZW01p0046a0801">问：禅师，若为看心，心何所缘？</p></sp> <lb ed="ZW" n="0046a09"/><sp cb:type="answer"><p xml:id="pZW01p0046a0901">答曰：定心凝寂，无灭无生；非黑非白，非暗非明；非长非短，非 <lb ed="ZW" n="0046a10"/>住非行；无言无说，皎绝际停。故《法花经》云：“如诸<persName>佛</persName>所说真实微 <lb ed="ZW" n="0046a11"/>妙法。”于此无缘法，云何有缘？</p></sp></cb:dialog> <lb ed="ZW" n="0046a12"/><cb:dialog type="qa"><sp cb:type="question"><p xml:id="pZW01p0046a1201">问：禅师，既无所缘，合大乘意，会应方便旨归之处？</p></sp> <lb ed="ZW" n="0046a13"/><sp cb:type="answer"><p xml:id="pZW01p0046a1301">答：悟心坦荡，无有旨归接引禅门。定由念起，念逐心成。去思 <lb ed="ZW" n="0046a14"/>離想，勤行不住。非妙非暗非冥<anchor xml:id="nkr_note_orig_0046003" n="0046003"/>，淸虚杳<anchor xml:id="nkr_note_orig_0046004" n="0046004"/>绝，迥悟无生。故《维 <lb ed="ZW" n="0046a15"/>摩经》云：“三转法轮于大千，其轮本来常淸净。天人得道此为证，三 <lb ed="ZW" n="0046a16"/>宝于是现世间。”<anchor xml:id="nkr_note_orig_0046005" n="0046005"/></p></sp></cb:dialog> <lb ed="ZW" n="0046a17"/><cb:dialog type="qa"><sp cb:type="question"><p xml:id="pZW01p0046a1701">问：禅师，若为证得淸净？</p></sp> <lb ed="ZW" n="0046a18"/><sp cb:type="answer"><p xml:id="pZW01p0046a1801">答：坦然平正，绝想離思，非意所图<anchor xml:id="nkr_note_orig_0046006" n="0046006"/>，非心可测。故《法花经》 <pb ed="ZW" xml:id="ZW01.0002.0047a" n="0047a"/> <lb ed="ZW" n="0047a01"/>云：“诸法从本来，常自寂灭相，<persName>佛</persName>子行道已<anchor xml:id="nkr_note_orig_0047001" n="0047001"/>，来世得作<persName>佛</persName>。”<anchor xml:id="nkr_note_orig_0047002" n="0047002"/></p></sp></cb:dialog> <lb ed="ZW" n="0047a02"/><cb:dialog type="qa"><sp cb:type="question"><p xml:id="pZW01p0047a0201">问：禅师<anchor xml:id="nkr_note_orig_0047003" n="0047003"/>，既绝思<anchor xml:id="nkr_note_orig_0047004" n="0047004"/>離想，若为行道？</p></sp> <lb ed="ZW" n="0047a03"/><sp cb:type="answer"><p xml:id="pZW01p0047a0301">答：冥寂无心，名为行道。故经云：“言若有所受，法堕于断常。 <lb ed="ZW" n="0047a04"/>知当所受法，亦常亦无常。”</p></sp></cb:dialog> <lb ed="ZW" n="0047a05"/><cb:dialog type="qa"><sp cb:type="question"><p xml:id="pZW01p0047a0501">问：禅师，有心即应可进道。若无心，云何知？</p></sp> <lb ed="ZW" n="0047a06"/><sp cb:type="answer"><p xml:id="pZW01p0047a0601">答：身心直住，垢静<anchor xml:id="nkr_note_orig_0047005" n="0047005"/>空闲，所以<anchor xml:id="nkr_note_orig_0047006" n="0047006"/>得知。故《维摩经》云：“过 <lb ed="ZW" n="0047a07"/>去心不可得，未来心不可得，现在心不可得。”<anchor xml:id="nkr_note_orig_0047007" n="0047007"/>故引此证。</p></sp></cb:dialog> <lb ed="ZW" n="0047a08"/><cb:dialog type="qa"><sp cb:type="question"><p xml:id="pZW01p0047a0801">问：禅师，若为唤作禅？</p></sp> <lb ed="ZW" n="0047a09"/><sp cb:type="answer"><p xml:id="pZW01p0047a0901">答：故摄存心，无诸放逸。六根淸净，动转无亏。《法花经》云： <lb ed="ZW" n="0047a10"/>“安禅合掌，说千万偈。”<anchor xml:id="nkr_note_orig_0047008" n="0047008"/></p></sp></cb:dialog> <lb ed="ZW" n="0047a11"/><cb:dialog type="qa"><sp cb:type="question"><p xml:id="pZW01p0047a1101">问：禅师，何名为空？</p></sp> <lb ed="ZW" n="0047a12"/><sp cb:type="answer"><p xml:id="pZW01p0047a1201">答：冥真绝思，不见身相，淸虚直住，皎绝网覆，名为空。故经 <lb ed="ZW" n="0047a13"/>云：“入大寂定，名大涅槃。”</p></sp></cb:dialog> <lb ed="ZW" n="0047a14"/><cb:dialog type="qa"><sp cb:type="question"><p xml:id="pZW01p0047a1401">问：禅师，何名入禅？</p></sp> <lb ed="ZW" n="0047a15"/><sp cb:type="answer"><p xml:id="pZW01p0047a1501">答：敛容安坐，心无散动。善恶都捨，不染暄尘。世见似痴， <lb ed="ZW" n="0047a16"/>合<anchor xml:id="nkr_note_orig_0047009" n="0047009"/>圣教。故《法花经》云：“十方国土中，唯有一乘法，无二亦无 <pb ed="ZW" xml:id="ZW01.0002.0048a" n="0048a"/> <lb ed="ZW" n="0048a01"/>三。”<anchor xml:id="nkr_note_orig_0048001" n="0048001"/>复有一行，是<persName>如来</persName>行。</p></sp></cb:dialog> <lb ed="ZW" n="0048a02"/><cb:dialog type="qa"><sp cb:type="question"><p xml:id="pZW01p0048a0201">问：禅师，若为坐禅？</p></sp> <lb ed="ZW" n="0048a03"/><sp cb:type="answer"><p xml:id="pZW01p0048a0301">答：身心常定，随世散情。欣喜稍宽，却于疲厌。教淸虚气，不 <lb ed="ZW" n="0048a04"/>染尘荷。故《法花经》云：“恒在<name role="" type="person">灵鹫山</name>，及馀诸住处。”<anchor xml:id="nkr_note_orig_0048002" n="0048002"/>“我净土不 <lb ed="ZW" n="0048a05"/>毁，而众见烧尽。”<anchor xml:id="nkr_note_orig_0048003" n="0048003"/></p></sp></cb:dialog> <lb ed="ZW" n="0048a06"/><cb:dialog type="qa"><sp cb:type="question"><p xml:id="pZW01p0048a0601">问：禅师，何为觉观？</p></sp> <lb ed="ZW" n="0048a07"/><sp cb:type="answer"><p xml:id="pZW01p0048a0701">答：定住凝心。心有见闻，名之为觉；觉无取捨，称之为观。故 <lb ed="ZW" n="0048a08"/>经云：“是空亦空，是净亦净。”</p></sp></cb:dialog> <lb ed="ZW" n="0048a09"/><cb:dialog type="qa"><sp cb:type="question"><p xml:id="pZW01p0048a0901">问：禅师，定有所觉知不？</p></sp> <lb ed="ZW" n="0048a10"/><sp cb:type="answer"><p xml:id="pZW01p0048a1001">答：住定悟然，都无所觉。虽复去来，知见不绕心。故经云：“色 <lb ed="ZW" n="0048a11"/>空爱，色爱空。”</p></sp></cb:dialog> <lb ed="ZW" n="0048a12"/><cb:dialog type="qa"><sp cb:type="question"><p xml:id="pZW01p0048a1201">问：禅师，既无所知，能受楚毒割截不？</p></sp> <lb ed="ZW" n="0048a13"/><sp cb:type="answer"><p xml:id="pZW01p0048a1301">答：不然。心坚固，空，離六尘，非是木石痴顽受镌刺。故经云： <lb ed="ZW" n="0048a14"/>“内空、外空。”内空者，六根空；外空者，六尘空。名为证。</p></sp></cb:dialog> <lb ed="ZW" n="0048a15"/><cb:dialog type="qa"><sp cb:type="question"><p xml:id="pZW01p0048a1501">问：禅师，诸法尽空，不堕空见耶？</p></sp> <lb ed="ZW" n="0048a16"/><sp cb:type="answer"><p xml:id="pZW01p0048a1601">答：空若有见，即有所依。若有所依，名为见著。故经云“若以 <lb ed="ZW" n="0048a17"/>色见我，以音声求我，是人行邪道，不能见<persName>如来</persName>”<anchor xml:id="nkr_note_orig_0048004" n="0048004"/>也。既如此，空 <lb ed="ZW" n="0048a18"/>有幷非。若修道若<anchor xml:id="nkr_note_orig_0048005" n="0048005"/>空有之性，即知道从空有而生。得意忘<anchor xml:id="nkr_note_orig_0048006" n="0048006"/> <lb ed="ZW" n="0048a19"/>言，存有空而不失。故经云：“空非空，故空，此空是空；有非有，故 <lb ed="ZW" n="0048a20"/>有，此有是空有名。”名为证也。</p></sp></cb:dialog> <pb ed="ZW" xml:id="ZW01.0002.0049a" n="0049a"/> <lb ed="ZW" n="0049a01"/><cb:dialog type="qa"><sp cb:type="question"><p xml:id="pZW01p0049a0101">问：禅师，禅定以後，更有思量不？</p></sp> <lb ed="ZW" n="0049a02"/><sp cb:type="answer"><p xml:id="pZW01p0049a0201">答：定心平坦，无有尘埃。定後一处不移，念想恒存不散。虽复 <lb ed="ZW" n="0049a03"/>去来知见，不染声尘。一想湛然，无生无灭。故经云：“王宫生而不 <lb ed="ZW" n="0049a04"/>生，双树灭而不灭。”</p></sp></cb:dialog> <lb ed="ZW" n="0049a05"/><cb:dialog type="qa"><sp cb:type="question"><p xml:id="pZW01p0049a0501">问：禅师，四威仪中，何者得定？</p></sp> <lb ed="ZW" n="0049a06"/><sp cb:type="answer"><p xml:id="pZW01p0049a0601">答：大乘闲静，开通无滞。四仪同寂，六度俱圆。一定淸虚，更 <lb ed="ZW" n="0049a07"/>无前後。故经云：“无前无後。”</p></sp></cb:dialog> <lb ed="ZW" n="0049a08"/><cb:dialog type="qa"><sp cb:type="question"><p xml:id="pZW01p0049a0801">问：禅师应乐山林间寂，何意住在村坊城墎喧哗<anchor xml:id="nkr_note_orig_0049001" n="0049001"/>之处，岂容 <lb ed="ZW" n="0049a09"/>得定？</p></sp> <lb ed="ZW" n="0049a10"/><sp cb:type="answer"><p xml:id="pZW01p0049a1001">答：小心偏仄<anchor xml:id="nkr_note_orig_0049002" n="0049002"/>，意好山林，非寂不安，闹无由定。大道宽弘，周 <lb ed="ZW" n="0049a11"/>流法界，示喧如寂，见静不欣。虽处四流，心无爱染。故经云：“众生 <lb ed="ZW" n="0049a12"/>行世间，即见世间相<anchor xml:id="nkr_note_orig_0049003" n="0049003"/>；菩萨行世间，不见世间相。”</p></sp></cb:dialog> <lb ed="ZW" n="0049a13"/><cb:dialog type="qa"><sp cb:type="question"><p xml:id="pZW01p0049a1301">问：禅师应餐松啖柏，何因还同世人相似？</p></sp> <lb ed="ZW" n="0049a14"/><sp cb:type="answer"><p xml:id="pZW01p0049a1401">答：理归真寂，唯持心静，何须餐松啖柏，服气扶身？心涉六尘， <lb ed="ZW" n="0049a15"/>无由合道。莫见形容相似，意实行<anchor xml:id="nkr_note_orig_0049004" n="0049004"/>。得道之门，岂由自饿？故《涅 <lb ed="ZW" n="0049a16"/>槃经》云：“庵罗之果，生熟谁知？”<anchor xml:id="nkr_note_orig_0049005" n="0049005"/></p></sp></cb:dialog> <lb ed="ZW" n="0049a17"/><cb:dialog type="qa"><sp cb:type="question"><p xml:id="pZW01p0049a1701">问：禅师戒行精研，去魔離障，何因饶病？</p></sp> <lb ed="ZW" n="0049a18"/><sp cb:type="answer"><p xml:id="pZW01p0049a1801">答：戒行修身，必得来生果报。今身饶病，过去业缘。现爱 <lb ed="ZW" n="0049a19"/>除<anchor xml:id="nkr_note_orig_0049006" n="0049006"/>，当来乐果。故经云：“现身精进，多饶病痛，行者肥<anchor xml:id="nkr_note_orig_0049007" n="0049007"/>充。”此 <lb ed="ZW" n="0049a20"/>是也。业果未圆，愚生异解。</p></sp></cb:dialog> <pb ed="ZW" xml:id="ZW01.0002.0050a" n="0050a"/> <lb ed="ZW" n="0050a01"/><cb:dialog type="qa"><sp cb:type="question"><p xml:id="pZW01p0050a0101">问：禅师应著粪扫三衣，何意还同世人衣裳相似？</p></sp> <lb ed="ZW" n="0050a02"/><sp cb:type="answer"><p xml:id="pZW01p0050a0201">答：道从心起，不由破衲衣裳；行逐身生，何论<anchor xml:id="nkr_note_orig_0050001" n="0050001"/>碎衣成道？但 <lb ed="ZW" n="0050a03"/>存心念定，三毒不生。虽复衣合人心，心为圣主。如此之意，寧将心 <lb ed="ZW" n="0050a04"/>持身，终不将身持心。故经曰：“寧作心师，不师于心。”<anchor xml:id="nkr_note_orig_0050002" n="0050002"/></p></sp></cb:dialog> <lb ed="ZW" n="0050a05"/><cb:dialog type="qa"><sp cb:type="question"><p xml:id="pZW01p0050a0501">问：禅师能受骂辱楚毒，何意谐语面参异？</p></sp> <lb ed="ZW" n="0050a06"/><sp cb:type="answer"><p xml:id="pZW01p0050a0601">答：皮肤浅薄，随色变异；心意幽深，无由可测。骂他得罪，受辱 <lb ed="ZW" n="0050a07"/>私欣。故经曰：“骂者是谁？打者是谁？”</p></sp></cb:dialog> <lb ed="ZW" n="0050a08"/><cb:dialog type="qa"><sp cb:type="question"><p xml:id="pZW01p0050a0801">问：禅师德行高明，何者被人诃诘，作于诽谤，唯而无对？</p></sp> <lb ed="ZW" n="0050a09"/><sp cb:type="answer"><p xml:id="pZW01p0050a0901">答：行过三界，德<anchor xml:id="nkr_note_orig_0050003" n="0050003"/>被无边。受诘弥欣，诽谤生喜。今虽受屈， <lb ed="ZW" n="0050a10"/>往业弥长。莫见不声，谓无所识。谤骂唯深，罪积须弥，业过阿鼻。 <lb ed="ZW" n="0050a11"/>故经云：“作色而骂<persName>佛</persName>，其罪尙<anchor xml:id="nkr_note_orig_0050004" n="0050004"/>轻；骂受持《法花》人，其罪过于 <lb ed="ZW" n="0050a12"/>彼。”<anchor xml:id="nkr_note_orig_0050005" n="0050005"/></p></sp></cb:dialog> <lb ed="ZW" n="0050a13"/><cb:dialog type="qa"><sp cb:type="question"><p xml:id="pZW01p0050a1301">问：禅师心应平等，彼意自违，念定不勤，倒<anchor xml:id="nkr_note_orig_0050006" n="0050006"/>生偏耳。</p></sp> <lb ed="ZW" n="0050a14"/><sp cb:type="answer"><p xml:id="pZW01p0050a1401">答<anchor xml:id="nkr_note_orig_0050007" n="0050007"/>：禅师心恒端直。彼心不定，见有是非，谤毁前人，谓言阿 <lb ed="ZW" n="0050a15"/>曲。莫见惨色精神，教于无识。故经云：“粗言及软语，皆归第一 <lb ed="ZW" n="0050a16"/>義。”</p></sp></cb:dialog> <lb ed="ZW" n="0050a17"/><cb:dialog type="qa"><sp cb:type="question"><p xml:id="pZW01p0050a1701">问：禅师性行柔和，言语低<anchor xml:id="nkr_note_orig_0050008" n="0050008"/>下，何因高强精神，雄猛用意？</p></sp> <pb ed="ZW" xml:id="ZW01.0002.0051a" n="0051a"/> <lb ed="ZW" n="0051a01"/><sp cb:type="answer"><p xml:id="pZW01p0051a0101">答：出言契理，实是合心。贬受含灵，性行不等。柔随和教，强 <lb ed="ZW" n="0051a02"/>逐刚诽。禅师心意坦然，身随世网。莫言雄烈<anchor xml:id="nkr_note_orig_0051001" n="0051001"/>，即道心非；时见温 <lb ed="ZW" n="0051a03"/>柔，便言证理。是故《涅槃经》云：“应久住处，不知大喩。”菩萨方知 <lb ed="ZW" n="0051a04"/>持戒、破戒。</p></sp></cb:dialog> <lb ed="ZW" n="0051a05"/><cb:dialog type="qa"><sp cb:type="question"><p xml:id="pZW01p0051a0501">问曰：课处即应得坐，何意要在房舍、禅床，始行法教？</p></sp> <lb ed="ZW" n="0051a06"/><sp cb:type="answer"><p xml:id="pZW01p0051a0601">答：自心求道，随处得安；欲教有缘，必依房舍。钝根无智，必须 <lb ed="ZW" n="0051a07"/>尽力护<anchor xml:id="nkr_note_orig_0051002" n="0051002"/>持。上行之人，通半偈而悟道。故《菩萨经》云：“有一比 <lb ed="ZW" n="0051a08"/>丘，乞好房舍，始可修道。<persName>佛</persName>即唤来，与共同房宿，当夜得道，成罗汉 <lb ed="ZW" n="0051a09"/>果。”</p></sp></cb:dialog> <lb ed="ZW" n="0051a10"/><cb:dialog type="qa"><sp cb:type="question"><p xml:id="pZW01p0051a1001">问：意会无生，心遊净境。何因<anchor xml:id="nkr_note_orig_0051003" n="0051003"/>出空入有，还住世间，见于善 <lb ed="ZW" n="0051a11"/>恶？</p></sp> <lb ed="ZW" n="0051a12"/><sp cb:type="answer"><p xml:id="pZW01p0051a1201">答：虽合无生名，意遊震旦<anchor xml:id="nkr_note_orig_0051004" n="0051004"/>。此土烦闹喧绕者多，若不随世 <lb ed="ZW" n="0051a13"/>化，无由入理。身逐凡情，心遊出世。虽复现身，隐显身是。夫心入 <lb ed="ZW" n="0051a14"/>至道，冥寂幽微，非是浅情之能测。故《心王经》云：“凡身粗重，不能 <lb ed="ZW" n="0051a15"/>远到他方。”<anchor xml:id="nkr_note_orig_0051005" n="0051005"/></p></sp></cb:dialog> <lb ed="ZW" n="0051a16"/><cb:dialog type="qa"><sp cb:type="question"><p xml:id="pZW01p0051a1601">问：修道应须勤苦节身，廣学多闻，何意端然直坐，懵懵无所思 <lb ed="ZW" n="0051a17"/>量？</p></sp> <lb ed="ZW" n="0051a18"/><sp cb:type="answer"><p xml:id="pZW01p0051a1801">答：云<anchor xml:id="nkr_note_orig_0051006" n="0051006"/>存般若，憺泊淸虚。虽复身力不勤，心功竭尽，廣学知 <lb ed="ZW" n="0051a19"/>见，都无成益。默念思禅，即是出道之梯蹬。故经云：“五百罗汉习 <lb ed="ZW" n="0051a20"/>学尽世之经书，不能迴心返照。”</p></sp></cb:dialog> <pb ed="ZW" xml:id="ZW01.0002.0052a" n="0052a"/> <lb ed="ZW" n="0052a01"/><cb:dialog type="qa"><sp cb:type="question"><p xml:id="pZW01p0052a0101">问：<persName>佛</persName>示定心悲歎始喜门，心意坦然。何意还有经论，乍恶乍 <lb ed="ZW" n="0052a02"/>好，道是说非？</p></sp> <lb ed="ZW" n="0052a03"/><sp cb:type="answer"><p xml:id="pZW01p0052a0301">答：得意忘<anchor xml:id="nkr_note_orig_0052001" n="0052001"/>言，亦无好恶是非。言二毒未除，小智无知，身心 <lb ed="ZW" n="0052a04"/>俱暗。或生卑贱，习气未除，恶业缘牵，还归旧道。利根宿贵，心遊 <lb ed="ZW" n="0052a05"/>旷远，识达苦空，体解真如，合无生理。故经云：罗睺是<persName>佛</persName>之子，憍慢 <lb ed="ZW" n="0052a06"/>陵天。<persName>如来</persName>一乘<anchor xml:id="nkr_note_orig_0052002" n="0052002"/>，柔和更无违犯，名为罗睺<anchor xml:id="nkr_note_add_0052a0601" n="0052a0601"/><anchor xml:id="beg0052a0601" n="0052a0601"/>密<anchor xml:id="end0052a0601"/>行。</p></sp></cb:dialog> <lb ed="ZW" n="0052a07"/> <lb ed="ZW" n="0052a08"/><p xml:id="pZW01p0052a0801">〔录文完〕</p></cb:div> </body> <back> <cb:div type="apparatus"> <head>挍注</head> <p> <app from="#beg0052a0601" to="#end0052a0601"><lem wit="#wit.cbeta" resp="#resp4">密</lem><rdg wit="#wit.orig">蜜</rdg></app> </p> </cb:div> <cb:div type="zangwai-notes"> <head>方廣锠 挍注</head> <p> <note n="0046001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0046001">引文出自《法花经》卷一，原文作：“十方<persName>佛</persName>土中，唯有一乘法，无二亦无三。除<persName>佛</persName>方便说，但以假名字，引导于众生。说<persName>佛</persName>智慧故，诸<persName>佛</persName>出于世，唯此一事实，馀二则非真。”参见《大正藏》第9卷第8页上。</note> <note n="0046002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0046002">《维摩诘经》中未查到这段引文。但《法花经》云：“六十小劫身心不动，听<persName>佛</persName>所说谓如食顷。”参见《大正藏》第9卷第4页上。</note> <note n="0046003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0046003">“非妙非暗非冥”，原文如此，疑有漏误。</note> <note n="0046004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0046004">“杳”，底本作“水日”，據文意改。</note> <note n="0046005" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0046005">引文出自《维摩诘经》卷一，参见《大正藏》第14卷第537页下。</note> <note n="0046006" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0046006">“图”，底本作“圆”，據文意改。</note> <note n="0047001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0047001">“已”，底本作“以”，據《法花经》改。</note> <note n="0047002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0047002">引文出自《法花经》卷一，参见《大正藏》第9卷第8页中。</note> <note n="0047003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0047003">“师”，底本作“定”，據文意改。</note> <note n="0047004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0047004">“思”，底本无，據文意補。</note> <note n="0047005" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0047005">“静”，疑或作“净”。</note> <note n="0047006" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0047006">“以”，底本作“已”，據文意改。</note> <note n="0047007" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0047007">引文当出自《金刚经》。</note> <note n="0047008" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0047008">引文出自《法花经》卷一，原文作“安禅合掌，以千万偈”。参见《大正藏》第9卷第3页上。</note> <note n="0047009" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0047009">“合”前疑漏“实”、“暗”等类似意義的字。</note> <note n="0048001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0048001">引文出自《法花经》卷一，行文略有不同，参见《大正藏》第9卷第8页上。</note> <note n="0048002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0048002">引文出自《法花经》卷五，参见《大正藏》第9卷第43页下。</note> <note n="0048003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0048003">引文出自《法花经》卷五，参见《大正藏》第9卷第43页下。</note> <note n="0048004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0048004">引文出自《金刚经》，参见《大正藏》第8卷第752页上。</note> <note n="0048005" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0048005">“若”，疑或为“知”。</note> <note n="0048006" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0048006">“忘”，底本作“妄”，據文意改。</note> <note n="0049001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0049001">“哗”，底本作“华”，據文意改。</note> <note n="0049002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0049002">“偏仄”，底本作“编责”，據文意改。</note> <note n="0049003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0049003">“相”，底本无，據文意補。</note> <note n="0049004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0049004">“行”下疑漏“道”。</note> <note n="0049005" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0049005">引文出自《大正藏》第12卷第400页下。原文作“如庵罗果，生熟难知。”</note> <note n="0049006" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0049006">“除”下疑漏“断”。</note> <note n="0049007" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0049007">此字不淸，似为“肥”。</note> <note n="0050001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0050001">“论”，底本作“沦”，據文意改。</note> <note n="0050002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0050002">引文出自《<persName>佛</persName>为心王菩萨说头陀经》，文略有异。原文作：“一念返源，即为心师，不师于心。”参见本书第272页。</note> <note n="0050003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0050003">“德”，底本作“得”，據文意改。</note> <note n="0050004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0050004">“尙”，底本作“上”，據文意改。</note> <note n="0050005" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0050005">引文出自《法花经》卷四，原文作：“作色而骂<persName>佛</persName>，获无量重罪。其人读诵持，是法花经者。须臾加恶言，其罪复过彼。”参见《大正藏》第9卷第31页中。</note> <note n="0050006" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0050006">“倒”，底本作“到”，據文意改。</note> <note n="0050007" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0050007">“答”，底本无，據文意補。</note> <note n="0050008" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0050008">“低”，底本作“氐”，據文意改。</note> <note n="0051001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0051001">“烈”，底本作“列”，據文意改。</note> <note n="0051002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0051002">“护”，底本作“摧”，據文意改。</note> <note n="0051003" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0051003">“因”，底本作“因不”，據文意删。</note> <note n="0051004" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0051004">“震旦”，<persName>佛</persName>典一般作“震旦”。</note> <note n="0051005" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0051005">引文出自《<persName>佛</persName>为心王菩萨说头陀经》原文作：“色身粗重，未能轻擧，远到飞行，教化众生。”参见本书第314页。</note> <note n="0051006" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0051006">“云”，疑或作“心”。</note> <note n="0052001" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0052001">“忘”，底本作“妄”，據文意改。</note> <note n="0052002" resp="#resp2" place="foot text" type="orig" target="#nkr_note_orig_0052002">“乘”，疑或为“诫”。</note> </p> </cb:div> <cb:div type="add-notes"> <head>新增挍注</head> <p> <note n="0052a0601" resp="#resp3" type="add" target="#nkr_note_add_0052a0601">密【CB】，蜜【藏外】</note> </p> </cb:div> </back></text></TEI>