{"resource_id":4872,"title":"法海观澜","format":"md","encoding":"utf-8","chapters":[{"id":"chapter-1","title":"法海觀瀾","sections":[{"id":"chapter-1-section-1","title":"法海觀瀾序","paragraphs":[]},{"id":"chapter-1-section-2","title":"又序","paragraphs":["法海觀瀾卷第一（目錄）"]},{"id":"chapter-1-section-3","title":"法海觀瀾卷第一","paragraphs":["法海觀瀾卷第二（目錄）"]},{"id":"chapter-1-section-4","title":"法海觀瀾卷第二","paragraphs":["法海觀瀾卷第三（目錄）"]},{"id":"chapter-1-section-5","title":"法海觀瀾卷第三","paragraphs":["法海觀瀾卷第四（目錄）"]},{"id":"chapter-1-section-6","title":"法海觀瀾卷第四","paragraphs":["法海觀瀾卷第五（目錄）"]},{"id":"chapter-1-section-7","title":"法海觀瀾卷第五","paragraphs":[]},{"id":"chapter-1-section-8","title":"法海觀瀾序","paragraphs":["子輿氏有言曰。觀水有術。必觀其瀾。況大藏法海。甚深無量。不得其術。何以觀之哉。夫統論修證法門。浩若塵沙。非止八萬四千而已。然五門收之。罄無不盡。何者。欲遊佛海。先資戒航。戒淨。則解行可遵。行圓。則秘密斯證。證入。則依果自嚴。故首律宗。明造修之始。次諸教。明開解之途。次禪觀。明實踐之行。繼密宗。明感應之微。終淨土。明自他同歸之地也。中峰本公。謂密咒如春。教乘如夏。南山律宗如秋。禪宗如冬。一往似當。再研未必盡然。尅論諸宗當究旨歸。不當取其跡象。禁咒秘密。如冬令生意含於未發之中。豈全似春。戒為佛法初門。儒不學禮。無以立。釋不受戒。不許聽教參禪。如春令草木萌甲。安得如秋。豈謂佛制毗尼。有似蕭何制律。遂擬以肅殺之氣耶。可笑甚矣。禪於無修無證中。妙論修證。無證而證。則體舍萬用。可擬於冬。無修而修。則刊華就實。正似秋耳。教乘如夏。吾無間然。只此四門。罔不以淨土為歸。是故亦猶土之寄王於四時也。夫大小兩乘。皆首戒律。而大必兼小。小不兼大。南山不敢自稱大乘。不應以南山名宗。但云律宗如春可矣。教亦自有大小兩乘。西土每每分弘。此土晉魏以來。或分或兼。今皆廢小。獨弘大乘。復有三家。一天台宗。二賢首宗。三慈恩宗。天台教觀齊舉。教可如夏。觀即如秋。賢首教多觀少。清涼收禪為頓教。圭峰自立三教。以對三宗。則三教如夏。三宗如秋。慈恩弘唯識教。自修兜率觀門。基公略示唯識五觀。未嘗尅實勸修。然夏後必定有秋。是在學者自知領會而已。故且雲諸教如夏也。禪亦自有大小兩門。於大乘中。復分頓漸。小及大漸。此所不論。達摩承佛教盛行之後。特來指示心要。譬如畫龍點睛。令其飛去。乃至六祖。無不皆然。雖藉楞伽金剛印心。未嘗廢教。而貴行起解絕。不許坐在知解窠臼。故與臺宗圓妙止觀。同如秋也。密宗唯是大乘法門。身入壇場而結密印。囗誦密言。意專密觀。名三密法門。若論初修之者。必須先持淨戒。發菩提心。解法界理。方許入壇。尅期取證。則亦由春夏而入於秋。今約諸佛所說神咒。不許翻譯。唯令持者。立地證入。又令聞者。乃至遇影蒙塵。皆成究竟解脫種子。故但云密宗如冬也。淨土者。三德秘藏。常樂我淨。究竟安隱之處。所謂常即法身。寂即解脫。光即般若。非一非三。而三而一。不縱不橫。不併不別。依正不二。不可思議。不二而二。故全依即正。名為佛身。全正即依。名為淨土耳。秪此常寂光法性身土。全體迷之。而為三界六道。偏證取之。而為聲聞緣覺。權位菩薩隨分悟之。而為三賢十聖。所以諸佛為實施權。不動法性。垂下三土。為接三賢十聖。示實報淨土。為接聲聞緣覺權位菩薩。示方便淨土。為接三界六道凡夫。示同居淨土。而諸眾生根性不同。樂欲亦異。或因持三聚戒。而淨四土。或因習教。解甚深義。而淨四土。或因禪觀。直悟自心。而淨四土。或因專修三密。傳持咒印。而淨四土。或唯以一門。而淨四土。或以二門。三門。四門。而淨四土。如世間草木華果。或生長熟脫於春。或生長熟脫於夏。或生長熟脫於秋。或生長熟脫於冬。或唯經一時而即熟脫。或經二時三時。乃至具經四時而得熟脫。故須雲淨土如土。寄王四時也。夫八萬四千。乃至塵沙法門。未有不具戒者。未有不正解者。未有不篤行者。未有不證密者。未有不歸淨土者。故曰五門收之。罄無不盡也。然則無解行之戒。非戒也。無戒行之教。非教也。無戒教之禪。非禪也。無戒解及禪之密。非密也。非戒非教非禪非密。則非淨土真因也。非有四種淨土。則戒。教。禪。密。無實果也。非真因實果。則不顯非因非果之心性也。不顯心性。則無以觀法海之甚深無量而徹其涯底也。故以五門之瀾。為觀法海之術。願與同志者共之。","甲午重九後一日北天目蕅益沙門釋智旭撰"]},{"id":"chapter-1-section-9","title":"又序","paragraphs":["嘗觀諸佛菩薩。智慧光明圓滿具足。度盡古今大千世界。原無一法可說。此即達摩西來。無一字之旨也。乃大藏經論。彌天際地。語言文字。不可勝窮。此義又何居乎。我讀金剛經而知之矣。金剛雲。無所住處生心。諸佛菩薩即於無可說中立法也。無法之法。是名妙法。學者不知萬法本於一法。一法歸於無法。每每撾宗堂之鼓。登教者之臺。持行門之缽。如一葦障狂瀾中。飄忽滄溟。莫知涯岸。此所謂法海浮沉者也。浮沉日久。將諸佛語言文字。浩瀚支離粘帶牽縛。俾本源性命之書。竟為煩惱沉淪之障。可勝嘆哉。此蕅益大師續千聖之燈。踞毗盧之頂。出光明鏡。轉法藏輪。集從前教乘諸典。選擇精要。接引入門。讀其綜舉之旨。夫約以戒行為第一。以證入繼之。淨土終之。至哉大師之言乎。孔子曰。四十而不惑。子輿曰。四十不動心。此皆戒行圓明之後。腳跟立定。然後修證功夫。次第可舉矣。振裘者。必挈其領。汲水者。必探其源。法海觀瀾之意。其在斯歟。雖然大師序四淨土。而以五門收之。必全教。戒禪密。乃為真因實果。故以五門之瀾。為觀法之術。夫嚴淨毗尼以為律。巧立言說文字以為教。因疑參究不墮知解窠臼以為禪。持真言證入名曰密宗。舉體淨緣。名曰淨土。具名雖殊。其實則一。又何得以吾師之律教。而非即吾師之禪宗乎哉。大師數十年之苦心。綜輯貫通。津樑學者。獨標高唱。選佛登科。餘服膺既久。鋟而壽之。願與現在來者。精進奉持。儻有學者衍流全部。悟證無言。迥出法門。不拘文字。見性明心。立地成佛。此又大師瀾中之瀾。是即諸佛菩薩無法之法也。餘管窺釋教。何敢妄肆廣長。以滋語業。但讀師之書。仰師之教。附贅一言。以志不忘之意云爾。","甲辰年瀨水弟子湯學紳撰"]},{"id":"chapter-1-section-10","title":"法海觀瀾卷第一（目錄）","paragraphs":[]},{"id":"chapter-1-section-11","title":"律宗要典","paragraphs":[]},{"id":"chapter-1-section-12","title":"佛說梵網經（二卷）","paragraphs":[]},{"id":"chapter-1-section-13","title":"菩薩瓔珞本業經（二卷）","paragraphs":[]},{"id":"chapter-1-section-14","title":"菩薩善戒經（共十卷）","paragraphs":[]},{"id":"chapter-1-section-15","title":"佛說受十善戒經（一卷）","paragraphs":[]},{"id":"chapter-1-section-16","title":"佛說十善業道經（五紙）","paragraphs":[]},{"id":"chapter-1-section-17","title":"文殊師利問經（二卷）","paragraphs":[]},{"id":"chapter-1-section-18","title":"佛藏經（四卷）","paragraphs":[]},{"id":"chapter-1-section-19","title":"優婆塞戒經（七卷）","paragraphs":[]},{"id":"chapter-1-section-20","title":"佛說文殊師利淨律經（一卷）","paragraphs":[]},{"id":"chapter-1-section-21","title":"清淨毗尼方廣經（一卷）","paragraphs":[]},{"id":"chapter-1-section-22","title":"菩薩藏經（九紙）","paragraphs":[]},{"id":"chapter-1-section-23","title":"佛說善恭敬經（六紙）","paragraphs":[]},{"id":"chapter-1-section-24","title":"佛說大乘戒經（一紙）","paragraphs":[]},{"id":"chapter-1-section-25","title":"華嚴二地品（六紙半）","paragraphs":[]},{"id":"chapter-1-section-26","title":"佛說決定毗尼經（一卷）","paragraphs":[]}]}],"toc":[{"id":"chapter-1-section-1","chapter_title":"法海觀瀾","section_title":"法海觀瀾序","is_available":true},{"id":"chapter-1-section-2","chapter_title":"法海觀瀾","section_title":"又序","is_available":true},{"id":"chapter-1-section-3","chapter_title":"法海觀瀾","section_title":"法海觀瀾卷第一","is_available":true},{"id":"chapter-1-section-4","chapter_title":"法海觀瀾","section_title":"法海觀瀾卷第二","is_available":true},{"id":"chapter-1-section-5","chapter_title":"法海觀瀾","section_title":"法海觀瀾卷第三","is_available":true},{"id":"chapter-1-section-6","chapter_title":"法海觀瀾","section_title":"法海觀瀾卷第四","is_available":true},{"id":"chapter-1-section-7","chapter_title":"法海觀瀾","section_title":"法海觀瀾卷第五","is_available":true},{"id":"chapter-1-section-8","chapter_title":"法海觀瀾","section_title":"法海觀瀾序","is_available":true},{"id":"chapter-1-section-9","chapter_title":"法海觀瀾","section_title":"又序","is_available":true},{"id":"chapter-1-section-10","chapter_title":"法海觀瀾","section_title":"法海觀瀾卷第一（目錄）","is_available":true},{"id":"chapter-1-section-11","chapter_title":"法海觀瀾","section_title":"律宗要典","is_available":true},{"id":"chapter-1-section-12","chapter_title":"法海觀瀾","section_title":"佛說梵網經（二卷）","is_available":true},{"id":"chapter-1-section-13","chapter_title":"法海觀瀾","section_title":"菩薩瓔珞本業經（二卷）","is_available":true},{"id":"chapter-1-section-14","chapter_title":"法海觀瀾","section_title":"菩薩善戒經（共十卷）","is_available":true},{"id":"chapter-1-section-15","chapter_title":"法海觀瀾","section_title":"佛說受十善戒經（一卷）","is_available":true},{"id":"chapter-1-section-16","chapter_title":"法海觀瀾","section_title":"佛說十善業道經（五紙）","is_available":true},{"id":"chapter-1-section-17","chapter_title":"法海觀瀾","section_title":"文殊師利問經（二卷）","is_available":true},{"id":"chapter-1-section-18","chapter_title":"法海觀瀾","section_title":"佛藏經（四卷）","is_available":true},{"id":"chapter-1-section-19","chapter_title":"法海觀瀾","section_title":"優婆塞戒經（七卷）","is_available":true},{"id":"chapter-1-section-20","chapter_title":"法海觀瀾","section_title":"佛說文殊師利淨律經（一卷）","is_available":true},{"id":"chapter-1-section-21","chapter_title":"法海觀瀾","section_title":"清淨毗尼方廣經（一卷）","is_available":true},{"id":"chapter-1-section-22","chapter_title":"法海觀瀾","section_title":"菩薩藏經（九紙）","is_available":true},{"id":"chapter-1-section-23","chapter_title":"法海觀瀾","section_title":"佛說善恭敬經（六紙）","is_available":true},{"id":"chapter-1-section-24","chapter_title":"法海觀瀾","section_title":"佛說大乘戒經（一紙）","is_available":true},{"id":"chapter-1-section-25","chapter_title":"法海觀瀾","section_title":"華嚴二地品（六紙半）","is_available":true},{"id":"chapter-1-section-26","chapter_title":"法海觀瀾","section_title":"佛說決定毗尼經（一卷）","is_available":true}],"plain_text":"# 法海觀瀾\n## 法海觀瀾序\n## 又序\n法海觀瀾卷第一（目錄）\n## 法海觀瀾卷第一\n法海觀瀾卷第二（目錄）\n## 法海觀瀾卷第二\n法海觀瀾卷第三（目錄）\n## 法海觀瀾卷第三\n法海觀瀾卷第四（目錄）\n## 法海觀瀾卷第四\n法海觀瀾卷第五（目錄）\n## 法海觀瀾卷第五\n## 法海觀瀾序\n子輿氏有言曰。觀水有術。必觀其瀾。況大藏法海。甚深無量。不得其術。何以觀之哉。夫統論修證法門。浩若塵沙。非止八萬四千而已。然五門收之。罄無不盡。何者。欲遊佛海。先資戒航。戒淨。則解行可遵。行圓。則秘密斯證。證入。則依果自嚴。故首律宗。明造修之始。次諸教。明開解之途。次禪觀。明實踐之行。繼密宗。明感應之微。終淨土。明自他同歸之地也。中峰本公。謂密咒如春。教乘如夏。南山律宗如秋。禪宗如冬。一往似當。再研未必盡然。尅論諸宗當究旨歸。不當取其跡象。禁咒秘密。如冬令生意含於未發之中。豈全似春。戒為佛法初門。儒不學禮。無以立。釋不受戒。不許聽教參禪。如春令草木萌甲。安得如秋。豈謂佛制毗尼。有似蕭何制律。遂擬以肅殺之氣耶。可笑甚矣。禪於無修無證中。妙論修證。無證而證。則體舍萬用。可擬於冬。無修而修。則刊華就實。正似秋耳。教乘如夏。吾無間然。只此四門。罔不以淨土為歸。是故亦猶土之寄王於四時也。夫大小兩乘。皆首戒律。而大必兼小。小不兼大。南山不敢自稱大乘。不應以南山名宗。但云律宗如春可矣。教亦自有大小兩乘。西土每每分弘。此土晉魏以來。或分或兼。今皆廢小。獨弘大乘。復有三家。一天台宗。二賢首宗。三慈恩宗。天台教觀齊舉。教可如夏。觀即如秋。賢首教多觀少。清涼收禪為頓教。圭峰自立三教。以對三宗。則三教如夏。三宗如秋。慈恩弘唯識教。自修兜率觀門。基公略示唯識五觀。未嘗尅實勸修。然夏後必定有秋。是在學者自知領會而已。故且雲諸教如夏也。禪亦自有大小兩門。於大乘中。復分頓漸。小及大漸。此所不論。達摩承佛教盛行之後。特來指示心要。譬如畫龍點睛。令其飛去。乃至六祖。無不皆然。雖藉楞伽金剛印心。未嘗廢教。而貴行起解絕。不許坐在知解窠臼。故與臺宗圓妙止觀。同如秋也。密宗唯是大乘法門。身入壇場而結密印。囗誦密言。意專密觀。名三密法門。若論初修之者。必須先持淨戒。發菩提心。解法界理。方許入壇。尅期取證。則亦由春夏而入於秋。今約諸佛所說神咒。不許翻譯。唯令持者。立地證入。又令聞者。乃至遇影蒙塵。皆成究竟解脫種子。故但云密宗如冬也。淨土者。三德秘藏。常樂我淨。究竟安隱之處。所謂常即法身。寂即解脫。光即般若。非一非三。而三而一。不縱不橫。不併不別。依正不二。不可思議。不二而二。故全依即正。名為佛身。全正即依。名為淨土耳。秪此常寂光法性身土。全體迷之。而為三界六道。偏證取之。而為聲聞緣覺。權位菩薩隨分悟之。而為三賢十聖。所以諸佛為實施權。不動法性。垂下三土。為接三賢十聖。示實報淨土。為接聲聞緣覺權位菩薩。示方便淨土。為接三界六道凡夫。示同居淨土。而諸眾生根性不同。樂欲亦異。或因持三聚戒。而淨四土。或因習教。解甚深義。而淨四土。或因禪觀。直悟自心。而淨四土。或因專修三密。傳持咒印。而淨四土。或唯以一門。而淨四土。或以二門。三門。四門。而淨四土。如世間草木華果。或生長熟脫於春。或生長熟脫於夏。或生長熟脫於秋。或生長熟脫於冬。或唯經一時而即熟脫。或經二時三時。乃至具經四時而得熟脫。故須雲淨土如土。寄王四時也。夫八萬四千。乃至塵沙法門。未有不具戒者。未有不正解者。未有不篤行者。未有不證密者。未有不歸淨土者。故曰五門收之。罄無不盡也。然則無解行之戒。非戒也。無戒行之教。非教也。無戒教之禪。非禪也。無戒解及禪之密。非密也。非戒非教非禪非密。則非淨土真因也。非有四種淨土。則戒。教。禪。密。無實果也。非真因實果。則不顯非因非果之心性也。不顯心性。則無以觀法海之甚深無量而徹其涯底也。故以五門之瀾。為觀法海之術。願與同志者共之。\n甲午重九後一日北天目蕅益沙門釋智旭撰\n## 又序\n嘗觀諸佛菩薩。智慧光明圓滿具足。度盡古今大千世界。原無一法可說。此即達摩西來。無一字之旨也。乃大藏經論。彌天際地。語言文字。不可勝窮。此義又何居乎。我讀金剛經而知之矣。金剛雲。無所住處生心。諸佛菩薩即於無可說中立法也。無法之法。是名妙法。學者不知萬法本於一法。一法歸於無法。每每撾宗堂之鼓。登教者之臺。持行門之缽。如一葦障狂瀾中。飄忽滄溟。莫知涯岸。此所謂法海浮沉者也。浮沉日久。將諸佛語言文字。浩瀚支離粘帶牽縛。俾本源性命之書。竟為煩惱沉淪之障。可勝嘆哉。此蕅益大師續千聖之燈。踞毗盧之頂。出光明鏡。轉法藏輪。集從前教乘諸典。選擇精要。接引入門。讀其綜舉之旨。夫約以戒行為第一。以證入繼之。淨土終之。至哉大師之言乎。孔子曰。四十而不惑。子輿曰。四十不動心。此皆戒行圓明之後。腳跟立定。然後修證功夫。次第可舉矣。振裘者。必挈其領。汲水者。必探其源。法海觀瀾之意。其在斯歟。雖然大師序四淨土。而以五門收之。必全教。戒禪密。乃為真因實果。故以五門之瀾。為觀法之術。夫嚴淨毗尼以為律。巧立言說文字以為教。因疑參究不墮知解窠臼以為禪。持真言證入名曰密宗。舉體淨緣。名曰淨土。具名雖殊。其實則一。又何得以吾師之律教。而非即吾師之禪宗乎哉。大師數十年之苦心。綜輯貫通。津樑學者。獨標高唱。選佛登科。餘服膺既久。鋟而壽之。願與現在來者。精進奉持。儻有學者衍流全部。悟證無言。迥出法門。不拘文字。見性明心。立地成佛。此又大師瀾中之瀾。是即諸佛菩薩無法之法也。餘管窺釋教。何敢妄肆廣長。以滋語業。但讀師之書。仰師之教。附贅一言。以志不忘之意云爾。\n甲辰年瀨水弟子湯學紳撰\n## 法海觀瀾卷第一（目錄）\n## 律宗要典\n## 佛說梵網經（二卷）\n## 菩薩瓔珞本業經（二卷）\n## 菩薩善戒經（共十卷）\n## 佛說受十善戒經（一卷）\n## 佛說十善業道經（五紙）\n## 文殊師利問經（二卷）\n## 佛藏經（四卷）\n## 優婆塞戒經（七卷）\n## 佛說文殊師利淨律經（一卷）\n## 清淨毗尼方廣經（一卷）\n## 菩薩藏經（九紙）\n## 佛說善恭敬經（六紙）\n## 佛說大乘戒經（一紙）\n## 華嚴二地品（六紙半）\n## 佛說決定毗尼經（一卷）","is_preview":true,"preview_page_limit":10}