{"resource_id":5608,"title":"竹窗随笔","format":"md","encoding":"utf-8","chapters":[{"id":"chapter-1","title":"竹窗隨筆　　（明）雲棲寺沙門祩宏 著","sections":[{"id":"chapter-1-section-1","title":"●竹窗隨筆目錄","paragraphs":["僧無為","人命呼吸間","古今著述","儒釋和會","楞嚴（一）","楞嚴（二）","禮懺功德","螯蠣充口","東門黃犬","為父母殺生","鹿祀求名","心喻","換骨","洪州不得珠體","墳墓","菩薩度生","悟後","孚遂二座主","實悟","出家父母反拜","生愚死智","莊子（一）","莊子（二）","莊子（三）","養老書","心得","祀神不用牲","好樂","世智當悟","時不可蹉","唸佛鬼敬","鬼神","東坡（一）","東坡（二）","憎愛","靜之益（一）","靜之益（二）","華嚴不如艮卦","韓淮陰","誦經雜話","平心薦亡","對境","去障","以苦為樂","二客對弈","思惟修","諍友","鼓樂","道人重輕","佛經不可不讀","蕭妃","泰首座","睡著無夢時主人","佈施","尚直尚理編","戒殺","建立叢林","僧俗信心","損己利人","良知","心之精神是謂聖","寂感","來生（一）","來生（二）","棄捨所長","二種鼠","僧習","古今人不相及","物不遷論駁","碧巖集","兜率悅張無盡","宗門問答","醉生夢死","真道人難","空所空盡","教外別傳","發真歸元","道話","楚失弓","湯厄（一）","湯厄（二）","湯厄（三）","湯厄（四）","經教","語錄","聞謗","愚之愚","預了","廣覽","求人過","謀斷","禪佛相爭","武夷圖","談宗","唸佛","僧性空","行腳","妙宗鈔","出神（一）","出神（二）","聞訃","齋素","輪迴根本","病者眾生之良藥","蛇成龍","名利","臨終正念","花香","人虎傳","六道互具","智慧","外學","靈裕法師","行腳住山","楞嚴房融所作","果報（一）","果報（二）","塞翁","神通","大豪貴人","天台清涼（一）","天台清涼（二）","栯堂山居詩","山色","見生夢","禮懺僧","南嶽止觀","韓昌黎","惺寂","道原","菩薩不現今時","如來不救殺業","增減古人文字","毒蛇喻","食肉（一）","食肉（二）","曹溪不斷思想","四知","四大五行","世界","年劫","學道莫先智","道場放赦","水陸儀文","見僧過","心不在內","生死根本","齊人","至誠感人","親善知識","唸佛不專一","伎樂","身者父母遺體","出谷喻（一）","出谷喻（二）","丸餅誑兒","憂樂","根原枝葉","想見崑崙","禪餘空諦辯偽","種種法門"]},{"id":"chapter-1-section-2","title":"●竹窗隨筆","paragraphs":[]},{"id":"chapter-1-section-3","title":"明雲棲寺沙門祩宏著","paragraphs":["僧無為","吳江流慶庵無為能公。齒先予。德先予。出家先予。予蚤歲遊蘇湖間。與同堂坐禪。及予住雲棲。公來受戒。求列名弟子。予謝不允。則固請曰。昔普慧普賢二大菩薩尚求入匡廬蓮社。我何人斯。自絕佳會不得已。如董蘿石謁新建故事。許之。以賢下愚。有古人風。筆之以勸後進。","人命呼吸間","一僧瘵疾經年。久憊枕蓆。眾知必死。而彼無死想。語之死。輒不懌。予使人直告。令速治後事。一心正念。彼謂男病忌生日前。過期當徐議之耳。本月十七日乃其始生。先一日奄忽。籲(籲)。人命在呼吸間。佛為無病人言之也。況垂死而不悟。悲夫。","古今著述","予在家時。於友人錢啟東家。一道者因予語及出家。渠雲。不在出家。只貴得明師耳。予時未以為然。又一道者雲。玄門文字。須看上古聖賢所作。近代者多出臆見。不足信。予時亦未以為然。今思二言皆有深意。雖未必盡然。而未必不然也。以例吾宗。亦復如是。因識之。","儒釋和會","有聰明人。以禪宗與儒典和會。此不惟慧解圓融。亦引進諸淺識者。不復以儒謗釋。其意固甚美矣。雖然。據粗言細語。皆第一義。則誠然誠然。若按文析理。窮深極微。則翻成戲論。已入門者又不可不知也。","楞嚴（一）","天如集楞嚴會解。或曰。此天如之楞嚴。非釋迦之楞嚴也。予謂此語雖是。而新學執此。遂欲盡廢古人註疏。則非也。即盡廢註疏。單存白文。獨不曰。此釋迦之楞嚴。非自己之楞嚴乎。則經可廢也。何況註疏。又不曰。自己之楞嚴遍一切處乎。則諸子百家。及至樵歌牧唱。皆不可廢也。何況註疏。","楞嚴（二）","不獨楞嚴。近時於諸經大都不用註疏。夫不泥先入之言。而直究本文之旨。誠為有見。然因是成風。乃至逞其胸臆。冀勝古以為高。而曲解僻說者有矣。新學無知。反為所誤。且古人勝今人處極多。其不及者什一。今人不如古人處極多。其勝者百一。則孰若姑存之。喻如學藝者。必先遵師教以為繩矩。他時後日。神機妙手。超過其師。誰得而限之也。而何必汲汲於求勝也。而況乎終不出於古人之範圍也。","禮懺功德","姑蘇曹魯川居士為予言。有女在夫家。夏坐室中。一蛇從牆上逐鴿。墮庭心。家人見而斃之。數日後。蛇附女作語。魯川往視。則雲。我昔為荊州守。高歡反。追我至江滸。遂死江中。我父母妻子不知安否。魯川驚曰。歡六朝時人。今歷隋唐宋元而至大明矣。　鬼方悟死久。並知為蛇。曰。既作蛇。死亦無恨。但為我禮梁皇懺一部。吾行矣。　乃延泗洲寺僧定空禮懺。懺畢。索齋。為施斛食一罈。明日女安穩如故。懺之義大矣哉。","螯蠣充口","晉何胤謂。鱔蟹就死。猶有知而可憫。至於車螯蚶蠣。眉目內缺。唇吻外緘。不榮不瘁。草木弗若。無聲無臭。瓦礫何異。固宜長充庖廚。永為口食。噫。是何言歟。此等雖無眉目唇吻。榮瘁聲臭。寧無形質運動乎。有形質而能運動者。皆有知也。汝不知其有知耳。況眉目等實無不具。特至微細。非凡目所見。而欲永為口食。胤之罪上通於天矣。","東門黃犬","李斯臨刑。顧其子曰。吾欲與汝復牽黃犬。臂蒼鷹。出上蔡東門逐狡兔。其可得乎。遂父子相哭。而夷三族。斯蓋悔今之富貴而死。不若昔之貧賤而生也。寧思兔逢鷹犬。不猶己之罹斧鉞乎。兔滅群。汝夷族。適相當耳。不知其罪而反羨之。至死不悟者。李斯之父子歟。","為父母殺生","錢塘金某者。齋戒虔篤。以疾卒。附一童子云。善業日淺。未得往生淨土。今在陰界。然亦甚樂。去住自由。一日呵其妻子云。何故為吾墳墓事。殺雞為黍。今有吏隨我。稍不似前之自由矣。子婦懷妊。因問之。則曰。當生男無恙。過此復當生男。則母子雙逝。予謹記之。以候應否。俄而生男。復妊。復生男。男隨斃。母亦隨斃。乃知一一語皆不謬。然則為父母殺生。孝子豈為之乎。","鹿祀求名","士人有學成而久滯黌（hong學校）校者。禱於文昌。設遂鄉科。當殺鹿以禮。俄而中式。既酬願已。上春官。復許雙鹿。未及第而卒。噫。殺彼鹿。求己祿。於汝安乎。","心喻","心無可為喻。凡喻心者。不得已而權為彷彿。非真也。試舉一二。如喻心以鏡。蓋謂鏡能照物。而物未來時。鏡無將迎。物方對時。鏡無憎愛。物既去時。鏡無留滯。聖人之心。常寂常照。三際空寂。故喻如鏡。然取略似而已。究極而論。鏡實無知。心果若是之無知乎。則冥然不靈。何以雲妙明真體。或喻寶珠。或喻虛空。種種之喻亦復如是。","換骨","陳後山雲。學詩如學仙。時至骨自換。予亦云。學禪如學仙。時至骨自換。故學者不患禪之不成。但患時之不至。不患時之不至。但患學之不勤。","洪州不得珠體","洪州者。馬大師也。圭峰敘如來傳法迦葉而至曹溪。曹溪之道。惟荷澤為正傳。諸宗皆屬旁"]}]}],"toc":[{"id":"chapter-1-section-1","chapter_title":"竹窗隨筆　　（明）雲棲寺沙門祩宏 著","section_title":"●竹窗隨筆目錄","is_available":true},{"id":"chapter-1-section-2","chapter_title":"竹窗隨筆　　（明）雲棲寺沙門祩宏 著","section_title":"●竹窗隨筆","is_available":true},{"id":"chapter-1-section-3","chapter_title":"竹窗隨筆　　（明）雲棲寺沙門祩宏 著","section_title":"明雲棲寺沙門祩宏著","is_available":true}],"plain_text":"# 竹窗隨筆　　（明）雲棲寺沙門祩宏 著\n## ●竹窗隨筆目錄\n僧無為\n人命呼吸間\n古今著述\n儒釋和會\n楞嚴（一）\n楞嚴（二）\n禮懺功德\n螯蠣充口\n東門黃犬\n為父母殺生\n鹿祀求名\n心喻\n換骨\n洪州不得珠體\n墳墓\n菩薩度生\n悟後\n孚遂二座主\n實悟\n出家父母反拜\n生愚死智\n莊子（一）\n莊子（二）\n莊子（三）\n養老書\n心得\n祀神不用牲\n好樂\n世智當悟\n時不可蹉\n唸佛鬼敬\n鬼神\n東坡（一）\n東坡（二）\n憎愛\n靜之益（一）\n靜之益（二）\n華嚴不如艮卦\n韓淮陰\n誦經雜話\n平心薦亡\n對境\n去障\n以苦為樂\n二客對弈\n思惟修\n諍友\n鼓樂\n道人重輕\n佛經不可不讀\n蕭妃\n泰首座\n睡著無夢時主人\n佈施\n尚直尚理編\n戒殺\n建立叢林\n僧俗信心\n損己利人\n良知\n心之精神是謂聖\n寂感\n來生（一）\n來生（二）\n棄捨所長\n二種鼠\n僧習\n古今人不相及\n物不遷論駁\n碧巖集\n兜率悅張無盡\n宗門問答\n醉生夢死\n真道人難\n空所空盡\n教外別傳\n發真歸元\n道話\n楚失弓\n湯厄（一）\n湯厄（二）\n湯厄（三）\n湯厄（四）\n經教\n語錄\n聞謗\n愚之愚\n預了\n廣覽\n求人過\n謀斷\n禪佛相爭\n武夷圖\n談宗\n唸佛\n僧性空\n行腳\n妙宗鈔\n出神（一）\n出神（二）\n聞訃\n齋素\n輪迴根本\n病者眾生之良藥\n蛇成龍\n名利\n臨終正念\n花香\n人虎傳\n六道互具\n智慧\n外學\n靈裕法師\n行腳住山\n楞嚴房融所作\n果報（一）\n果報（二）\n塞翁\n神通\n大豪貴人\n天台清涼（一）\n天台清涼（二）\n栯堂山居詩\n山色\n見生夢\n禮懺僧\n南嶽止觀\n韓昌黎\n惺寂\n道原\n菩薩不現今時\n如來不救殺業\n增減古人文字\n毒蛇喻\n食肉（一）\n食肉（二）\n曹溪不斷思想\n四知\n四大五行\n世界\n年劫\n學道莫先智\n道場放赦\n水陸儀文\n見僧過\n心不在內\n生死根本\n齊人\n至誠感人\n親善知識\n唸佛不專一\n伎樂\n身者父母遺體\n出谷喻（一）\n出谷喻（二）\n丸餅誑兒\n憂樂\n根原枝葉\n想見崑崙\n禪餘空諦辯偽\n種種法門\n## ●竹窗隨筆\n## 明雲棲寺沙門祩宏著\n僧無為\n吳江流慶庵無為能公。齒先予。德先予。出家先予。予蚤歲遊蘇湖間。與同堂坐禪。及予住雲棲。公來受戒。求列名弟子。予謝不允。則固請曰。昔普慧普賢二大菩薩尚求入匡廬蓮社。我何人斯。自絕佳會不得已。如董蘿石謁新建故事。許之。以賢下愚。有古人風。筆之以勸後進。\n人命呼吸間\n一僧瘵疾經年。久憊枕蓆。眾知必死。而彼無死想。語之死。輒不懌。予使人直告。令速治後事。一心正念。彼謂男病忌生日前。過期當徐議之耳。本月十七日乃其始生。先一日奄忽。籲(籲)。人命在呼吸間。佛為無病人言之也。況垂死而不悟。悲夫。\n古今著述\n予在家時。於友人錢啟東家。一道者因予語及出家。渠雲。不在出家。只貴得明師耳。予時未以為然。又一道者雲。玄門文字。須看上古聖賢所作。近代者多出臆見。不足信。予時亦未以為然。今思二言皆有深意。雖未必盡然。而未必不然也。以例吾宗。亦復如是。因識之。\n儒釋和會\n有聰明人。以禪宗與儒典和會。此不惟慧解圓融。亦引進諸淺識者。不復以儒謗釋。其意固甚美矣。雖然。據粗言細語。皆第一義。則誠然誠然。若按文析理。窮深極微。則翻成戲論。已入門者又不可不知也。\n楞嚴（一）\n天如集楞嚴會解。或曰。此天如之楞嚴。非釋迦之楞嚴也。予謂此語雖是。而新學執此。遂欲盡廢古人註疏。則非也。即盡廢註疏。單存白文。獨不曰。此釋迦之楞嚴。非自己之楞嚴乎。則經可廢也。何況註疏。又不曰。自己之楞嚴遍一切處乎。則諸子百家。及至樵歌牧唱。皆不可廢也。何況註疏。\n楞嚴（二）\n不獨楞嚴。近時於諸經大都不用註疏。夫不泥先入之言。而直究本文之旨。誠為有見。然因是成風。乃至逞其胸臆。冀勝古以為高。而曲解僻說者有矣。新學無知。反為所誤。且古人勝今人處極多。其不及者什一。今人不如古人處極多。其勝者百一。則孰若姑存之。喻如學藝者。必先遵師教以為繩矩。他時後日。神機妙手。超過其師。誰得而限之也。而何必汲汲於求勝也。而況乎終不出於古人之範圍也。\n禮懺功德\n姑蘇曹魯川居士為予言。有女在夫家。夏坐室中。一蛇從牆上逐鴿。墮庭心。家人見而斃之。數日後。蛇附女作語。魯川往視。則雲。我昔為荊州守。高歡反。追我至江滸。遂死江中。我父母妻子不知安否。魯川驚曰。歡六朝時人。今歷隋唐宋元而至大明矣。　鬼方悟死久。並知為蛇。曰。既作蛇。死亦無恨。但為我禮梁皇懺一部。吾行矣。　乃延泗洲寺僧定空禮懺。懺畢。索齋。為施斛食一罈。明日女安穩如故。懺之義大矣哉。\n螯蠣充口\n晉何胤謂。鱔蟹就死。猶有知而可憫。至於車螯蚶蠣。眉目內缺。唇吻外緘。不榮不瘁。草木弗若。無聲無臭。瓦礫何異。固宜長充庖廚。永為口食。噫。是何言歟。此等雖無眉目唇吻。榮瘁聲臭。寧無形質運動乎。有形質而能運動者。皆有知也。汝不知其有知耳。況眉目等實無不具。特至微細。非凡目所見。而欲永為口食。胤之罪上通於天矣。\n東門黃犬\n李斯臨刑。顧其子曰。吾欲與汝復牽黃犬。臂蒼鷹。出上蔡東門逐狡兔。其可得乎。遂父子相哭。而夷三族。斯蓋悔今之富貴而死。不若昔之貧賤而生也。寧思兔逢鷹犬。不猶己之罹斧鉞乎。兔滅群。汝夷族。適相當耳。不知其罪而反羨之。至死不悟者。李斯之父子歟。\n為父母殺生\n錢塘金某者。齋戒虔篤。以疾卒。附一童子云。善業日淺。未得往生淨土。今在陰界。然亦甚樂。去住自由。一日呵其妻子云。何故為吾墳墓事。殺雞為黍。今有吏隨我。稍不似前之自由矣。子婦懷妊。因問之。則曰。當生男無恙。過此復當生男。則母子雙逝。予謹記之。以候應否。俄而生男。復妊。復生男。男隨斃。母亦隨斃。乃知一一語皆不謬。然則為父母殺生。孝子豈為之乎。\n鹿祀求名\n士人有學成而久滯黌（hong學校）校者。禱於文昌。設遂鄉科。當殺鹿以禮。俄而中式。既酬願已。上春官。復許雙鹿。未及第而卒。噫。殺彼鹿。求己祿。於汝安乎。\n心喻\n心無可為喻。凡喻心者。不得已而權為彷彿。非真也。試舉一二。如喻心以鏡。蓋謂鏡能照物。而物未來時。鏡無將迎。物方對時。鏡無憎愛。物既去時。鏡無留滯。聖人之心。常寂常照。三際空寂。故喻如鏡。然取略似而已。究極而論。鏡實無知。心果若是之無知乎。則冥然不靈。何以雲妙明真體。或喻寶珠。或喻虛空。種種之喻亦復如是。\n換骨\n陳後山雲。學詩如學仙。時至骨自換。予亦云。學禪如學仙。時至骨自換。故學者不患禪之不成。但患時之不至。不患時之不至。但患學之不勤。\n洪州不得珠體\n洪州者。馬大師也。圭峰敘如來傳法迦葉而至曹溪。曹溪之道。惟荷澤為正傳。諸宗皆屬旁","is_preview":true,"preview_page_limit":10}