張(zhang)旭(xu)的(de)《草書心(xin)(xin)經》最早見于(yu)《碑(bei)刻拔萃(cui)》,其《唐草心(xin)(xin)經》碑(bei)目下(xia)(xia)寫明(ming)張(zhang)旭(xu),此前碑(bei)林中(zhong)有明(ming)成化年間(jian)知府孫仁(ren)從百塔寺移來的(de)《草書心(xin)(xin)經》,《關中(zhong)金石(shi)文(wen)字存逸考(kao)》對(dui)這(zhe)兩種草書“心(xin)(xin)經”都(dou)錄,其“心(xin)(xin)經、肚痛帖、千文(wen)斷(duan)碑(bei)”條下(xia)(xia)注“均(jun)張(zhang)旭(xu)草書,無年月”,并稱“右三(san)石(shi)均(jun)在西安碑(bei)林”。張(zhang)旭(xu)的(de)《草書心(xin)(xin)經》最晚見于(yu)民國三(san)年(1914年)《碑(bei)林碑(bei)目表》,但此后便下(xia)(xia)落不明(ming)了(le)。
觀自在菩(pu)(pu)薩(sa),行(xing)深般(ban)若(ruo)波羅蜜(mi)(mi)多(duo)時,照見(jian)五蘊皆空(kong)(kong),度(du)一(yi)(yi)切(qie)(qie)苦厄。舍(she)利子,色不(bu)異空(kong)(kong),空(kong)(kong)不(bu)異色,色即是(shi)空(kong)(kong),空(kong)(kong)即是(shi)色,受想行(xing)識(shi)(shi),亦復如是(shi)。舍(she)利子,是(shi)諸(zhu)(zhu)法(fa)(fa)空(kong)(kong)相,不(bu)生(sheng)不(bu)滅(mie),不(bu)垢(gou)不(bu)凈,不(bu)增不(bu)減。是(shi)故(gu)(gu)(gu)空(kong)(kong)中無(wu)(wu)(wu)(wu)(wu)色,無(wu)(wu)(wu)(wu)(wu)受想行(xing)識(shi)(shi),無(wu)(wu)(wu)(wu)(wu)眼耳鼻(bi)舌身意,無(wu)(wu)(wu)(wu)(wu)色聲香味觸法(fa)(fa),無(wu)(wu)(wu)(wu)(wu)眼界(jie),乃至(zhi)無(wu)(wu)(wu)(wu)(wu)意識(shi)(shi)界(jie),無(wu)(wu)(wu)(wu)(wu)無(wu)(wu)(wu)(wu)(wu)明(ming),亦無(wu)(wu)(wu)(wu)(wu)無(wu)(wu)(wu)(wu)(wu)明(ming)盡,乃至(zhi)無(wu)(wu)(wu)(wu)(wu)老死,亦無(wu)(wu)(wu)(wu)(wu)老死盡。無(wu)(wu)(wu)(wu)(wu)苦集滅(mie)道(dao),無(wu)(wu)(wu)(wu)(wu)智(zhi)亦無(wu)(wu)(wu)(wu)(wu)得。以無(wu)(wu)(wu)(wu)(wu)所(suo)得故(gu)(gu)(gu)。菩(pu)(pu)提(ti)薩(sa)埵,依(yi)般(ban)若(ruo)波羅蜜(mi)(mi)多(duo)故(gu)(gu)(gu),心無(wu)(wu)(wu)(wu)(wu)掛礙。無(wu)(wu)(wu)(wu)(wu)掛礙故(gu)(gu)(gu),無(wu)(wu)(wu)(wu)(wu)有(you)恐怖(bu),遠離顛倒夢想,究竟涅盤。三世諸(zhu)(zhu)佛,依(yi)般(ban)若(ruo)波羅蜜(mi)(mi)多(duo)故(gu)(gu)(gu),得阿耨多(duo)羅三藐三菩(pu)(pu)提(ti)。故(gu)(gu)(gu)知般(ban)若(ruo)波羅蜜(mi)(mi)多(duo),是(shi)大(da)神咒,是(shi)大(da)明(ming)咒,是(shi)無(wu)(wu)(wu)(wu)(wu)上(shang)咒,是(shi)無(wu)(wu)(wu)(wu)(wu)等等咒,能除一(yi)(yi)切(qie)(qie)苦,真實不(bu)虛。故(gu)(gu)(gu)說(shuo)般(ban)若(ruo)波羅蜜(mi)(mi)多(duo)咒,即說(shuo)咒曰:揭諦揭諦,波羅揭諦,波羅僧(seng)揭諦,菩(pu)(pu)提(ti)薩(sa)婆訶。
凡人(ren)要(yao)度(du)苦厄(e),了(le)生死,成大(da)覺,非從自(zi)心(xin)下(xia)手不可。但要(yao)明(ming)白自(zi)心(xin),只依這二百六(liu)十(shi)個字(zi),已經夠了(le)。但空(kong)(kong)的道(dao)(dao)理不明(ming)白,自(zi)心(xin)的相貌也難徹(che)了(le)。這個經,最主要(yao)是說性空(kong)(kong)的道(dao)(dao)理,不是世人(ren)所說的空(kong)(kong),那是斷滅空(kong)(kong),他們誤解佛法是消極自(zi)了(le)的。今(jin)把此經判分七段,用白話來逐字(zi)逐句解釋(shi),使世人(ren)明(ming)白空(kong)(kong)的真義,不至誤會(hui)造業。由此斷一(yi)切(qie)苦厄(e),并可發大(da)悲平等(deng)心(xin)救世,證(zheng)明(ming)佛法在社會(hui)上的大(da)用,實是開發世界大(da)同唯一(yi)的法寶。
【般(ban)若】這(zhe)是(shi)(shi)梵文,我國名為大(da)智(zhi)(zhi)慧(hui)。因為中國文字(zi)(zi)難盡其(qi)義(yi),所(suo)以仍用原(yuan)文,并(bing)且(qie)尊重這(zhe)幾個字(zi)(zi),所(suo)以不(bu)譯(yi)。這(zhe)個般(ban)若,全是(shi)(shi)說心的(de)(de)(de)妙用。上(shang)自佛(fo)(fo),下至眾生,無(wu)不(bu)由此而成佛(fo)(fo)道(dao),了(le)生死,度苦(ku)厄(e)。論(lun)其(qi)性體,是(shi)(shi)不(bu)生不(bu)滅的(de)(de)(de)金剛;論(lun)其(qi)相(xiang)貌,卻是(shi)(shi)無(wu)形無(wu)狀的(de)(de)(de)實(shi)相(xiang);論(lun)其(qi)妙用,乃是(shi)(shi)不(bu)可測知的(de)(de)(de)圓通(tong)神妙。這(zhe)個般(ban)若,是(shi)(shi)人(ren)(ren)人(ren)(ren)有(you)分的(de)(de)(de),佛(fo)(fo)和眾生都是(shi)(shi)平等的(de)(de)(de);不(bu)過佛(fo)(fo)是(shi)(shi)開了(le)般(ban)若慧(hui),眾生是(shi)(shi)有(you)而不(bu)開,被無(wu)明所(suo)蒙住了(le)。至于般(ban)若兩個字(zi)(zi),解釋卻有(you)許多字(zi)(zi),當云“通(tong)達世(shi)(shi)(shi)間法(fa)出世(shi)(shi)(shi)間法(fa),融通(tong)無(wu)礙,恰到好(hao)處,而又(you)不(bu)執取諸法(fa)的(de)(de)(de)大(da)智(zhi)(zhi)慧(hui)。”才(cai)能盡其(qi)義(yi)。因為世(shi)(shi)(shi)間法(fa)人(ren)(ren)事等等,都是(shi)(shi)佛(fo)(fo)法(fa)。佛(fo)(fo)是(shi)(shi)覺義(yi),能覺悟世(shi)(shi)(shi)上(shang)一切人(ren)(ren)情世(shi)(shi)(shi)故。盡了(le)人(ren)(ren)道(dao),才(cai)可成佛(fo)(fo)。總(zong)之,入世(shi)(shi)(shi)出世(shi)(shi)(shi),只(zhi)是(shi)(shi)一心,顛(dian)倒煩(fan)惱,貪嗔(chen)癡迷,是(shi)(shi)六道(dao)眾生的(de)(de)(de)心;如能空凈自在(zai),不(bu)固執,便是(shi)(shi)佛(fo)(fo)菩薩的(de)(de)(de)心。所(suo)以離世(shi)(shi)(shi)法(fa),便沒有(you)佛(fo)(fo)法(fa);離了(le)般(ban)若,只(zhi)有(you)作(zuo)孽(nie)受苦(ku)厄(e)的(de)(de)(de)分了(le)。
【波羅(luo)】此(ci)言(yan)彼(bi)岸(an)(an);因為有個度(du)字,所以(yi)假定一(yi)條生死河,眾(zhong)生在苦惱的此(ci)岸(an)(an),要度(du)過(guo)到清凈的彼(bi)岸(an)(an),用來(lai)比喻,不是真有此(ci)岸(an)(an)彼(bi)岸(an)(an)。
【蜜(mi)】是(shi)到的意思,是(shi)到了果位(wei)了。果位(wei)是(shi)究竟(jing)涅(nie)盤,涅(nie)盤就是(shi)清凈。
【多】是(shi)(shi)(shi)上(shang)面的(de)(de)意思。到彼岸(an)之上(shang),才是(shi)(shi)(shi)究竟(jing)。現在(zai)假分五步(bu):第(di)一步(bu)在(zai)此岸(an);第(di)二步(bu)入流(liu),是(shi)(shi)(shi)下了(le)(le)渡船(chuan)(chuan)了(le)(le),是(shi)(shi)(shi)初(chu)發心(xin)的(de)(de)人,亦是(shi)(shi)(shi)初(chu)果羅漢;第(di)三(san)步(bu)是(shi)(shi)(shi)中流(liu),船(chuan)(chuan)在(zai)河中間,如(ru)聲聞緣覺(jue);第(di)四步(bu)到了(le)(le)彼岸(an),是(shi)(shi)(shi)十(shi)地以下的(de)(de)菩薩(sa),終不是(shi)(shi)(shi)究竟(jing);必第(di)五步(bu)上(shang)岸(an),“多”舍(she)(she)去(qu)(qu)了(le)(le)船(chuan)(chuan),即是(shi)(shi)(shi)舍(she)(she)去(qu)(qu)了(le)(le)法(fa)見(jian),掃除了(le)(le)執心(xin),斯是(shi)(shi)(shi)了(le)(le)無掛(gua)礙(ai)的(de)(de)等覺(jue)菩薩(sa)和佛。
【心(xin)(xin)(xin)(xin)(xin)(xin)(xin)(xin)(xin)(xin)】心(xin)(xin)(xin)(xin)(xin)(xin)(xin)(xin)(xin)(xin)是(shi)(shi)什(shen)(shen)么(me)?是(shi)(shi)個(ge)(ge)影子(zi),不(bu)(bu)(bu)能(neng)說(shuo)(shuo)有(you),不(bu)(bu)(bu)能(neng)說(shuo)(shuo)無(wu):所以(yi)(yi)無(wu)形段(duan),不(bu)(bu)(bu)過是(shi)(shi)六根(眼(yan)、耳、鼻、舌、身(shen)、意)和(he)六塵(色、聲、香、味、觸(chu)、法(fa))相對(dui)起(qi)(qi)了(le)(le)認識(shi)(shi),叫做(zuo)六識(shi)(shi)(眼(yan)識(shi)(shi)、耳識(shi)(shi)、鼻識(shi)(shi)、舌識(shi)(shi)、身(shen)識(shi)(shi)、意識(shi)(shi)),所以(yi)(yi)是(shi)(shi)集起(qi)(qi)的(de)(de)(de)。就(jiu)是(shi)(shi)心(xin)(xin)(xin)(xin)(xin)(xin)(xin)(xin)(xin)(xin)同外境集合而(er)緣(yuan)起(qi)(qi)的(de)(de)(de)幻(huan)(huan)(huan)影,即(ji)名幻(huan)(huan)(huan)心(xin)(xin)(xin)(xin)(xin)(xin)(xin)(xin)(xin)(xin);心(xin)(xin)(xin)(xin)(xin)(xin)(xin)(xin)(xin)(xin)中(zhong)起(qi)(qi)的(de)(de)(de)道(dao)理,叫做(zuo)幻(huan)(huan)(huan)法(fa);執住個(ge)(ge)幻(huan)(huan)(huan)我成(cheng)個(ge)(ge)幻(huan)(huan)(huan)見,于(yu)(yu)是(shi)(shi)成(cheng)熟了(le)(le),就(jiu)有(you)六道(dao)生死。但(dan)造成(cheng)這個(ge)(ge)生死的(de)(de)(de)是(shi)(shi)幻(huan)(huan)(huan)心(xin)(xin)(xin)(xin)(xin)(xin)(xin)(xin)(xin)(xin),要開般(ban)若(ruo)(ruo)智慧(hui)了(le)(le)脫生死的(de)(de)(de),還是(shi)(shi)要用(yong)這幻(huan)(huan)(huan)心(xin)(xin)(xin)(xin)(xin)(xin)(xin)(xin)(xin)(xin);成(cheng)到佛(涅盤),也是(shi)(shi)用(yong)這幻(huan)(huan)(huan)心(xin)(xin)(xin)(xin)(xin)(xin)(xin)(xin)(xin)(xin),你(ni)既(ji)然(ran)知(zhi)道(dao)是(shi)(shi)幻(huan)(huan)(huan)的(de)(de)(de),那(nei)么(me)就(jiu)有(you)幻(huan)(huan)(huan)心(xin)(xin)(xin)(xin)(xin)(xin)(xin)(xin)(xin)(xin)造成(cheng)幻(huan)(huan)(huan)法(fa),一切人事等等,六道(dao)生死涅盤,還不(bu)(bu)(bu)是(shi)(shi)一樣是(shi)(shi)幻(huan)(huan)(huan)的(de)(de)(de)?由此(ci)(ci)可(ke)覺(jue)本(ben)(ben)來沒有(you)生死,都是(shi)(shi)冤枉造作。既(ji)無(wu)生死,就(jiu)用(yong)不(bu)(bu)(bu)著涅盤了(le)(le),所以(yi)(yi)說(shuo)(shuo)諸法(fa)空(kong)相,涅盤生死等空(kong)華(hua),即(ji)是(shi)(shi)此(ci)(ci)意。但(dan)又(you)為什(shen)(shen)么(me)分(fen)真(zhen)(zhen)心(xin)(xin)(xin)(xin)(xin)(xin)(xin)(xin)(xin)(xin)妄(wang)心(xin)(xin)(xin)(xin)(xin)(xin)(xin)(xin)(xin)(xin)呢?這是(shi)(shi)不(bu)(bu)(bu)得已而(er)替初學的(de)(de)(de)人說(shuo)(shuo),其實心(xin)(xin)(xin)(xin)(xin)(xin)(xin)(xin)(xin)(xin),根本(ben)(ben)不(bu)(bu)(bu)有(you),不(bu)(bu)(bu)可(ke)得,又(you)分(fen)什(shen)(shen)么(me)真(zhen)(zhen)和(he)妄(wang)呢?不(bu)(bu)(bu)過幻(huan)(huan)(huan)心(xin)(xin)(xin)(xin)(xin)(xin)(xin)(xin)(xin)(xin)不(bu)(bu)(bu)能(neng)除,人事上一切的(de)(de)(de)幻(huan)(huan)(huan)用(yong)不(bu)(bu)(bu)能(neng)廢,所以(yi)(yi)權分(fen)真(zhen)(zhen)心(xin)(xin)(xin)(xin)(xin)(xin)(xin)(xin)(xin)(xin)妄(wang)心(xin)(xin)(xin)(xin)(xin)(xin)(xin)(xin)(xin)(xin)。真(zhen)(zhen)心(xin)(xin)(xin)(xin)(xin)(xin)(xin)(xin)(xin)(xin)是(shi)(shi)無(wu)心(xin)(xin)(xin)(xin)(xin)(xin)(xin)(xin)(xin)(xin)之(zhi)心(xin)(xin)(xin)(xin)(xin)(xin)(xin)(xin)(xin)(xin),何以(yi)(yi)叫無(wu)心(xin)(xin)(xin)(xin)(xin)(xin)(xin)(xin)(xin)(xin)之(zhi)心(xin)(xin)(xin)(xin)(xin)(xin)(xin)(xin)(xin)(xin)呢?即(ji)是(shi)(shi)不(bu)(bu)(bu)起(qi)(qi)念時,而(er)見聞覺(jue)知(zhi)仍舊(jiu)了(le)(le)了(le)(le),卻(que)無(wu)分(fen)別,寂然(ran)不(bu)(bu)(bu)動的(de)(de)(de),此(ci)(ci)是(shi)(shi)真(zhen)(zhen)心(xin)(xin)(xin)(xin)(xin)(xin)(xin)(xin)(xin)(xin);如(ru)一起(qi)(qi)了(le)(le)念,分(fen)別人事,而(er)可(ke)以(yi)(yi)心(xin)(xin)(xin)(xin)(xin)(xin)(xin)(xin)(xin)(xin)不(bu)(bu)(bu)顛倒,亦不(bu)(bu)(bu)逐(zhu)境流浪,頓然(ran)歸到無(wu)心(xin)(xin)(xin)(xin)(xin)(xin)(xin)(xin)(xin)(xin)本(ben)(ben)位(wei),此(ci)(ci)還是(shi)(shi)真(zhen)(zhen)心(xin)(xin)(xin)(xin)(xin)(xin)(xin)(xin)(xin)(xin)。至(zhi)于(yu)(yu)念念流浪,不(bu)(bu)(bu)覺(jue)漸漸入了(le)(le)迷(mi)途(tu),此(ci)(ci)名妄(wang)心(xin)(xin)(xin)(xin)(xin)(xin)(xin)(xin)(xin)(xin),但(dan)本(ben)(ben)體勿失的(de)(de)(de)。這部心(xin)(xin)(xin)(xin)(xin)(xin)(xin)(xin)(xin)(xin)經(jing),就(jiu)教你(ni)凜覺(jue)的(de)(de)(de)法(fa)子(zi),用(yong)智慧(hui)觀照什(shen)(shen)么(me)是(shi)(shi)心(xin)(xin)(xin)(xin)(xin)(xin)(xin)(xin)(xin)(xin)?什(shen)(shen)么(me)是(shi)(shi)苦厄(e)?又(you)如(ru)何回(hui)歸到清凈寂滅無(wu)心(xin)(xin)(xin)(xin)(xin)(xin)(xin)(xin)(xin)(xin)之(zhi)心(xin)(xin)(xin)(xin)(xin)(xin)(xin)(xin)(xin)(xin)的(de)(de)(de)本(ben)(ben)位(wei)?所以(yi)(yi)名為般(ban)若(ruo)(ruo)波羅蜜多心(xin)(xin)(xin)(xin)(xin)(xin)(xin)(xin)(xin)(xin)經(jing)。
【經】有(you)許多意思(si):如“路(lu)”,指(zhi)示我(wo)們(men)回(hui)復(fu)真心(xin)之路(lu)的(de)(de)(de);“法(fa)”,一切方(fang)(fang)法(fa);“貫(guan)”,貫(guan)通前后(hou)的(de)(de)(de)義理(li);“契(qi)”,契(qi)合各人的(de)(de)(de)機,各事的(de)(de)(de)理(li),有(you)這幾種解(jie)釋。現在二百(bai)六十個(ge)字,是文字般若,指(zhi)示我(wo)們(men)觀照般若的(de)(de)(de)方(fang)(fang)法(fa);照此去做(zuo),實(shi)證實(shi)相般若的(de)(de)(de)究竟,總不出眾(zhong)生心(xin)行(xing)中事,所(suo)以經是完全(quan)指(zhi)我(wo)們(men)自(zi)身而(er)說的(de)(de)(de)。
此(ci)經(jing)(jing)共有七(qi)個翻譯,這是(shi)(shi)唐朝三藏大(da)(da)師玄(xuan)奘所(suo)譯,文(wen)(wen)是(shi)(shi)簡單的(de)(de)(de)(de),義(yi)(yi)是(shi)(shi)深奧的(de)(de)(de)(de)。雖有七(qi)譯,意義(yi)(yi)是(shi)(shi)一樣的(de)(de)(de)(de)。讀經(jing)(jing)當重意義(yi)(yi),不可(ke)(ke)徒在(zai)文(wen)(wen)字(zi)上(shang)死執(zhi)。此(ci)經(jing)(jing)是(shi)(shi)替(ti)大(da)(da)乘菩薩登佛(fo)位說(shuo)的(de)(de)(de)(de),表至(zhi)高無(wu)(wu)上(shang)的(de)(de)(de)(de)佛(fo)境(jing),意境(jing)只有自己(ji)曉得,說(shuo)不出的(de)(de)(de)(de),所(suo)以(yi)叫(jiao)做無(wu)(wu)字(zi)真經(jing)(jing)。并不是(shi)(shi)真的(de)(de)(de)(de)無(wu)(wu)字(zi),愿學(xue)人自己(ji)領會自己(ji)的(de)(de)(de)(de)境(jing)界(jie),到了(le)如何地位;至(zhi)于佛(fo)的(de)(de)(de)(de)境(jing)界(jie),卻不是(shi)(shi)二乘人或十(shi)地以(yi)下的(de)(de)(de)(de)菩薩可(ke)(ke)以(yi)測(ce)知(zhi)的(de)(de)(de)(de)。我們東土(tu)人,大(da)(da)乘根器多而(er)厚,所(suo)以(yi)不論男的(de)(de)(de)(de)女的(de)(de)(de)(de),識(shi)字(zi)不識(shi)字(zi),都喜(xi)歡讀這個經(jing)(jing);譬如人聞香(xiang),個個人知(zhi)道香(xiang)味好,但多半(ban)不知(zhi)道是(shi)(shi)什(shen)么香(xiang);而(er)受薰是(shi)(shi)平等的(de)(de)(de)(de),所(suo)以(yi)不可(ke)(ke)思議。以(yi)上(shang)釋(shi)題竟。
【觀(guan)(guan)】定(ding)下了心(xin),運想那個道理叫(jiao)做觀(guan)(guan)。這個觀(guan)(guan),是(shi)已證到果地(di)圓成的妙觀(guan)(guan),不是(shi)因地(di)初修作觀(guan)(guan)的觀(guan)(guan),是(shi)大自在觀(guan)(guan),般若的大機大用已經啟(qi)發,心(xin)無能觀(guan)(guan),亦無所(suo)觀(guan)(guan),是(shi)能所(suo)雙忘的妙觀(guan)(guan)。
【自(zi)(zi)在(zai)】是無(wu)可(ke)無(wu)不(bu)(bu)可(ke)的(de)(de)自(zi)(zi)在(zai),不(bu)(bu)是自(zi)(zi)由。自(zi)(zi)由是不(bu)(bu)肯受拘束的(de)(de),但環(huan)境(jing)不(bu)(bu)如你(ni)的(de)(de)意思(si),便苦了。獨有(you)自(zi)(zi)在(zai),是到處能安,自(zi)(zi)然(ran)地不(bu)(bu)受環(huan)境(jing)所困(kun),一切好壞(huai)隨緣;樂亦不(bu)(bu)喜,苦亦不(bu)(bu)惱,知道他是本來空,自(zi)(zi)己有(you)主(zhu)宰的(de)(de)。這個(ge)自(zi)(zi)在(zai),是指大(da)自(zi)(zi)在(zai)。
【菩(pu)薩(sa)(sa)(sa)】是(shi)(shi)(shi)菩(pu)提薩(sa)(sa)(sa)埵的簡(jian)稱,能自(zi)己覺(jue)悟,再能覺(jue)悟人的謂之(zhi)菩(pu)薩(sa)(sa)(sa);所(suo)以是(shi)(shi)(shi)人天(tian)(tian)的導師,為三界(jie)(jie)的善知識(shi)。三界(jie)(jie)是(shi)(shi)(shi):(一(yi))欲(yu)界(jie)(jie),由人的一(yi)部分下至五道(dao);(二)色界(jie)(jie),指(zhi)天(tian)(tian)道(dao);(三)無色界(jie)(jie),指(zhi)禪天(tian)(tian);總是(shi)(shi)(shi)在六(liu)道(dao)中。菩(pu)薩(sa)(sa)(sa)分在家,出家,地(di)前,登地(di),十(shi)(shi)地(di)等(deng)覺(jue),最(zui)高是(shi)(shi)(shi)一(yi)生補處(chu)菩(pu)薩(sa)(sa)(sa),就是(shi)(shi)(shi)佛退位(wei)后,他來(lai)接位(wei)的,如(ru)此土的彌勒佛,西方的觀世音(yin)大(da)士。這個菩(pu)薩(sa)(sa)(sa),是(shi)(shi)(shi)指(zhi)十(shi)(shi)地(di)等(deng)覺(jue)將登佛位(wei)的大(da)自(zi)在菩(pu)薩(sa)(sa)(sa)。
【行】心行,心中起種種妙觀妙行的大用,作種種自利(li)利(li)他二事業。
【深(shen)(shen)】不是(shi)深(shen)(shen)淺(qian)的深(shen)(shen),是(shi)不可測量的意(yi)思,圓遍廣大(da),究竟無上(shang)的妙行。
【般若(ruo)波(bo)羅(luo)蜜多】上(shang)面(mian)已(yi)經解釋過了,就說菩薩的功(gong)行,已(yi)到究竟地,登彼岸之上(shang)了。
【時】這(zhe)時字關(guan)系甚大(da),顯明(ming)到了(le)這(zhe)個境界的(de)時候,正是果位(wei)的(de)時候,已經斷除一切(qie)(qie)煩惱(nao),度盡苦厄,沒有(you)掛礙的(de)了(le)。在下兩句“照見(jian)五蘊皆空(kong),度一切(qie)(qie)苦厄”之后(hou)的(de)意境,點(dian)明(ming)大(da)自在的(de)光景,不可草草。
【照(zhao)見】朗(lang)然覺(jue)(jue)照(zhao),徹見無余的(de)意思,是無功用的(de)功用,毫不著意的(de)覺(jue)(jue)照(zhao),心神會通的(de)了。
【五(wu)蘊(yun)(yun)】指色(se)、受(shou)、想(xiang)、行(xing)(xing)、識,這(zhe)五(wu)事蘊(yun)(yun)結不分,叫做五(wu)蘊(yun)(yun)。此言心(xin)(xin)(xin)和外境(jing)相(xiang)蘊(yun)(yun)合,統名(ming)曰色(se)。一(yi)個(ge)色(se)字(zi),包(bao)括五(wu)個(ge)字(zi)在內,并且包(bao)括外面一(yi)切一(yi)切有相(xiang)相(xiang)形形色(se)色(se),內面無(wu)相(xiang)相(xiang)思想(xiang)方(fang)面都在內。外境(jing)原(yuan)是(shi)色(se),而(er)我的(de)(de)眼、耳、鼻、舌、身、意(yi)也(ye)(ye)是(shi)色(se);外色(se)和內色(se)接觸了,就(jiu)有個(ge)受(shou);既受(shou)了,就(jiu)要(yao)去(qu)想(xiang)象他,這(zhe)是(shi)想(xiang);想(xiang)到了,心(xin)(xin)(xin)中一(yi)行(xing)(xing)轉念(nian),這(zhe)是(shi)行(xing)(xing);轉出那知識來,就(jiu)是(shi)識;所以受(shou)想(xiang)行(xing)(xing)識四(si)個(ge)也(ye)(ye)還是(shi)色(se),總是(shi)幻(huan)心(xin)(xin)(xin)幻(huan)起的(de)(de)作用,成就(jiu)種種的(de)(de)幻(huan)法。這(zhe)個(ge)五(wu)蘊(yun)(yun),是(shi)眾(zhong)生(sheng)造(zao)孽(nie)受(shou)苦(ku)成立六道生(sheng)死的(de)(de)資本(ben),但也(ye)(ye)是(shi)開般若,除習氣(qi),度(du)苦(ku)厄,了生(sheng)死的(de)(de)工
具,也就是佛菩(pu)薩(sa)(sa)成大覺(jue)度(du)眾(zhong)生(sheng)的工具。同(tong)要用五蘊,只是佛菩(pu)薩(sa)(sa)能照見本(ben)空(kong)(kong),可以善用,不(bu)(bu)(bu)被(bei)所轉,眾(zhong)生(sheng)反(fan)被(bei)所縛(fu);是在覺(jue)不(bu)(bu)(bu)覺(jue),明(ming)空(kong)(kong)不(bu)(bu)(bu)明(ming)空(kong)(kong)之別,不(bu)(bu)(bu)要指定為不(bu)(bu)(bu)好的東西,反(fan)生(sheng)了偏(pian)見。
【皆】統統包盡無余,就(jiu)是一切的意思。不但人空,法亦空,連照見(jian)亦空,因為照見(jian)亦是五(wu)蘊,所以稱皆。
【空(kong)(kong)(kong)】世上的人(ren),往往不(bu)明白空(kong)(kong)(kong)的道理,籠統說:空(kong)(kong)(kong)就(jiu)是(shi)沒有了。不(bu)知“空(kong)(kong)(kong)”有空(kong)(kong)(kong)間、虛空(kong)(kong)(kong)、空(kong)(kong)(kong)相(xiang)、空(kong)(kong)(kong)義種(zhong)種(zhong)的分別(bie)。今分為兩種(zhong):一空(kong)(kong)(kong)相(xiang),是(shi)有相(xiang)的,如空(kong)(kong)(kong)屋,人(ren)滿(man)了,空(kong)(kong)(kong)相(xiang)破(po)了,所以(yi)“有”與“空(kong)(kong)(kong)”是(shi)相(xiang)對(dui)的,這就(jiu)是(shi)世人(ren)說的沒有就(jiu)是(shi)空(kong)(kong)(kong)了。經(jing)上另有十八空(kong)(kong)(kong)義,不(bu)必盡(jin)說。
至于(yu)佛經上(shang)所(suo)(suo)(suo)說(shuo)(shuo)(shuo)(shuo)的(de)(de)(de)(de)(de)(de)“空(kong)(kong)(kong)(kong)(kong)”,是(shi)(shi)(shi)(shi)空(kong)(kong)(kong)(kong)(kong)義(yi),是(shi)(shi)(shi)(shi)性(xing)空(kong)(kong)(kong)(kong)(kong),是(shi)(shi)(shi)(shi)本(ben)來(lai)(lai)空(kong)(kong)(kong)(kong)(kong),是(shi)(shi)(shi)(shi)與一(yi)(yi)切(qie)(qie)(qie)(qie)(qie)萬有(you)(you)(you)(you)(you)相和(he)合(he)的(de)(de)(de)(de)(de)(de),不(bu)(bu)是(shi)(shi)(shi)(shi)相對的(de)(de)(de)(de)(de)(de),不(bu)(bu)是(shi)(shi)(shi)(shi)沒有(you)(you)(you)(you)(you)的(de)(de)(de)(de)(de)(de),是(shi)(shi)(shi)(shi)有(you)(you)(you)(you)(you)而(er)空(kong)(kong)(kong)(kong)(kong)的(de)(de)(de)(de)(de)(de)。要明(ming)白這(zhe)(zhe)(zhe)(zhe)個(ge)空(kong)(kong)(kong)(kong)(kong)的(de)(de)(de)(de)(de)(de)意義(yi),先得明(ming)白幾點:所(suo)(suo)(suo)謂宇(yu)宙間一(yi)(yi)切(qie)(qie)(qie)(qie)(qie)形形色(se)(se)色(se)(se),山河大地(di),日(ri)月星辰,下至一(yi)(yi)切(qie)(qie)(qie)(qie)(qie)用物(wu)(wu)、植物(wu)(wu)、動(dong)物(wu)(wu)和(he)我的(de)(de)(de)(de)(de)(de)身(shen)體(ti),都是(shi)(shi)(shi)(shi)有(you)(you)(you)(you)(you)相相;還有(you)(you)(you)(you)(you)我的(de)(de)(de)(de)(de)(de)思想、道理(li)、人(ren)事、人(ren)情、喜(xi)怒哀(ai)樂,都是(shi)(shi)(shi)(shi)無相相;一(yi)(yi)切(qie)(qie)(qie)(qie)(qie)包括在內,總(zong)名曰色(se)(se),在因(yin)(yin)(yin)地(di)上(shang)總(zong)是(shi)(shi)(shi)(shi)空(kong)(kong)(kong)(kong)(kong)的(de)(de)(de)(de)(de)(de)。因(yin)(yin)(yin)為以上(shang)一(yi)(yi)切(qie)(qie)(qie)(qie)(qie)色(se)(se),尋不(bu)(bu)出(chu)一(yi)(yi)件是(shi)(shi)(shi)(shi)有(you)(you)(you)(you)(you)獨(du)立自(zi)性(xing)的(de)(de)(de)(de)(de)(de)。第(di)(di)一(yi)(yi)說(shuo)(shuo)(shuo)(shuo)有(you)(you)(you)(you)(you)相的(de)(de)(de)(de)(de)(de):拿(na)布(bu)來(lai)(lai)比,布(bu)沒有(you)(you)(you)(you)(you)獨(du)立自(zi)性(xing),變成(cheng)(cheng)為布(bu)的(de)(de)(de)(de)(de)(de),須依于(yu)紗線(xian)(xian)而(er)成(cheng)(cheng);紗線(xian)(xian)不(bu)(bu)能自(zi)為紗線(xian)(xian),必待棉(mian)花(hua);棉(mian)花(hua)不(bu)(bu)能自(zi)有(you)(you)(you)(you)(you),必由種(zhong)子(zi);種(zhong)子(zi)不(bu)(bu)能自(zi)種(zhong),必賴人(ren)工天時地(di)肥等等。不(bu)(bu)必分析開來(lai)(lai)才空(kong)(kong)(kong)(kong)(kong),在未成(cheng)(cheng)布(bu)成(cheng)(cheng)紗前,及(ji)正有(you)(you)(you)(you)(you)布(bu)有(you)(you)(you)(you)(you)紗時,他的(de)(de)(de)(de)(de)(de)本(ben)身(shen)是(shi)(shi)(shi)(shi)由眾緣(yuan)(yuan)(yuan)和(he)合(he)而(er)成(cheng)(cheng);因(yin)(yin)(yin)為是(shi)(shi)(shi)(shi)因(yin)(yin)(yin)緣(yuan)(yuan)(yuan)生(sheng),所(suo)(suo)(suo)以無有(you)(you)(you)(you)(you)實體(ti),求其(qi)究竟相,畢竟不(bu)(bu)可(ke)得,身(shen)體(ti)亦是(shi)(shi)(shi)(shi)如(ru)(ru)此(ci)(ci)。所(suo)(suo)(suo)以一(yi)(yi)切(qie)(qie)(qie)(qie)(qie)一(yi)(yi)切(qie)(qie)(qie)(qie)(qie),無自(zi)性(xing),無實體(ti),因(yin)(yin)(yin)緣(yuan)(yuan)(yuan)生(sheng),不(bu)(bu)可(ke)得的(de)(de)(de)(de)(de)(de),所(suo)(suo)(suo)以是(shi)(shi)(shi)(shi)性(xing)空(kong)(kong)(kong)(kong)(kong)。第(di)(di)二說(shuo)(shuo)(shuo)(shuo)無相的(de)(de)(de)(de)(de)(de):拿(na)心(xin)(xin)來(lai)(lai)說(shuo)(shuo)(shuo)(shuo),心(xin)(xin)是(shi)(shi)(shi)(shi)什(shen)么?根本(ben)是(shi)(shi)(shi)(shi)不(bu)(bu)有(you)(you)(you)(you)(you),但只集起(qi)的(de)(de)(de)(de)(de)(de)是(shi)(shi)(shi)(shi)心(xin)(xin)。譬如(ru)(ru)夏天涼爽(shuang)的(de)(de)(de)(de)(de)(de)席上(shang),人(ren)睡(shui)得甜(tian)美之(zhi)極(ji),這(zhe)(zhe)(zhe)(zhe)時候便(bian)沒有(you)(you)(you)(you)(you)我,沒有(you)(you)(you)(you)(you)心(xin)(xin);忽然(ran)蚊蟲咬了(le)一(yi)(yi)口覺得了(le),這(zhe)(zhe)(zhe)(zhe)覺得的(de)(de)(de)(de)(de)(de)便(bian)是(shi)(shi)(shi)(shi)蚊蟲和(he)我集合(he)而(er)起(qi)的(de)(de)(de)(de)(de)(de)心(xin)(xin)。此(ci)(ci)外一(yi)(yi)切(qie)(qie)(qie)(qie)(qie)都同此(ci)(ci)理(li),所(suo)(suo)(suo)以心(xin)(xin)也是(shi)(shi)(shi)(shi)無自(zi)性(xing),因(yin)(yin)(yin)緣(yuan)(yuan)(yuan)生(sheng),無實體(ti),不(bu)(bu)可(ke)得的(de)(de)(de)(de)(de)(de),所(suo)(suo)(suo)以是(shi)(shi)(shi)(shi)性(xing)空(kong)(kong)(kong)(kong)(kong)。因(yin)(yin)(yin)此(ci)(ci)物(wu)(wu)和(he)心(xin)(xin),無一(yi)(yi)不(bu)(bu)是(shi)(shi)(shi)(shi)空(kong)(kong)(kong)(kong)(kong)。但是(shi)(shi)(shi)(shi)有(you)(you)(you)(you)(you)而(er)空(kong)(kong)(kong)(kong)(kong),是(shi)(shi)(shi)(shi)幻有(you)(you)(you)(you)(you)的(de)(de)(de)(de)(de)(de),這(zhe)(zhe)(zhe)(zhe)是(shi)(shi)(shi)(shi)性(xing)空(kong)(kong)(kong)(kong)(kong),和(he)一(yi)(yi)切(qie)(qie)(qie)(qie)(qie)一(yi)(yi)切(qie)(qie)(qie)(qie)(qie)分不(bu)(bu)開的(de)(de)(de)(de)(de)(de);不(bu)(bu)是(shi)(shi)(shi)(shi)心(xin)(xin)物(wu)(wu)之(zhi)外另(ling)有(you)(you)(you)(you)(you)個(ge)空(kong)(kong)(kong)(kong)(kong),也不(bu)(bu)是(shi)(shi)(shi)(shi)這(zhe)(zhe)(zhe)(zhe)個(ge)是(shi)(shi)(shi)(shi)空(kong)(kong)(kong)(kong)(kong),那個(ge)不(bu)(bu)是(shi)(shi)(shi)(shi)空(kong)(kong)(kong)(kong)(kong)的(de)(de)(de)(de)(de)(de)。所(suo)(suo)(suo)以說(shuo)(shuo)(shuo)(shuo)到(dao)(dao)色(se)(se),即不(bu)(bu)能離開空(kong)(kong)(kong)(kong)(kong);說(shuo)(shuo)(shuo)(shuo)到(dao)(dao)空(kong)(kong)(kong)(kong)(kong),就不(bu)(bu)能離開一(yi)(yi)切(qie)(qie)(qie)(qie)(qie)色(se)(se)。但要認明(ming)卻是(shi)(shi)(shi)(shi)緣(yuan)(yuan)(yuan)生(sheng)幻有(you)(you)(you)(you)(you),又須切(qie)(qie)(qie)(qie)(qie)實知(zhi)道這(zhe)(zhe)(zhe)(zhe)個(ge)空(kong)(kong)(kong)(kong)(kong)是(shi)(shi)(shi)(shi)因(yin)(yin)(yin)地(di)本(ben)來(lai)(lai)空(kong)(kong)(kong)(kong)(kong),是(shi)(shi)(shi)(shi)性(xing)空(kong)(kong)(kong)(kong)(kong),非(fei)眼耳可(ke)以見聞,其(qi)義(yi)實空(kong)(kong)(kong)(kong)(kong)。
既(ji)決定知道(dao)一(yi)切一(yi)切是(shi)(shi)(shi)本(ben)空(kong)而幻(huan)有,那(nei)又何必執(zhi)取當(dang)他(ta)是(shi)(shi)(shi)實呢(ni)!但世(shi)上(shang)(shang)一(yi)切人(ren)(ren)事,如何可廢,我仍(reng)隨(sui)緣應付;不(bu)(bu)(bu)是(shi)(shi)(shi)麻木(mu)無(wu)心(xin)(xin),只是(shi)(shi)(shi)勿住,行云流水的(de)到(dao)處(chu)自在,這才是(shi)(shi)(shi)真心(xin)(xin)空(kong)。佛(fo)說(shuo)空(kong)是(shi)(shi)(shi)這個道(dao)理(li),世(shi)上(shang)(shang)盲目妄加(jia)批評,豈(qi)不(bu)(bu)(bu)可惜!世(shi)人(ren)(ren)果能明空(kong),自然心(xin)(xin)勿執(zhi)取,那(nei)貪得心(xin)(xin),嗔(chen)恨心(xin)(xin),癡迷(mi)心(xin)(xin),自不(bu)(bu)(bu)會深入(ru),天下(xia)沒有極(ji)端的(de)爭(zheng)奪(duo)了。佛(fo)法豈(qi)不(bu)(bu)(bu)是(shi)(shi)(shi)社會上(shang)(shang)最(zui)大的(de)利益(yi),有什么迷(mi)信可說(shuo)呢(ni)!又修行人(ren)(ren)往(wang)往(wang)有口頭(tou)禪,說(shuo):“莫著了空(kong)!”這是(shi)(shi)(shi)怕他(ta)執(zhi)著空(kong)見,正因(yin)為他(ta)根本(ben)不(bu)(bu)(bu)曾明空(kong),總(zong)在空(kong)有二見上(shang)(shang)作道(dao)理(li),格外攪擾不(bu)(bu)(bu)清了。所以明空(kong)則破色,破色則心(xin)(xin)空(kong),這是(shi)(shi)(shi)斷苦厄的(de)第一(yi)法門!
【度】超脫的意思,就(jiu)是登彼岸之上,法見都凈了(le)也。
【一切】包羅(luo)所有,凈(jing)盡(jin)無余,凡有相無相,人我(wo)法我(wo)種(zhong)種(zhong)苦(ku)厄,盡(jin)包在內(nei)。
【苦(ku)(ku)厄】身(shen)上的痛苦(ku)(ku),心(xin)上的不(bu)安(an),有相(xiang)無(wu)相(xiang),粗(cu)細微(wei)細,都是苦(ku)(ku)厄。其實全(quan)由心(xin)起,我果(guo)無(wu)心(xin),苦(ku)(ku)在何(he)處?心(xin)果(guo)無(wu)見,厄在何(he)處?不(bu)是不(bu)知(zhi)(zhi),不(bu)是不(bu)受(shou);因為有智慧知(zhi)(zhi)道本(ben)來空,能夠(gou)知(zhi)(zhi)而有若無(wu)知(zhi)(zhi),受(shou)而等于不(bu)受(shou);譬如兩個人同時受(shou)苦(ku)(ku),一個擋不(bu)住,甚至苦(ku)(ku)上加苦(ku)(ku),因苦(ku)(ku)成病;一個卻無(wu)所謂,心(xin)不(bu)著意,便(bian)無(wu)苦(ku)(ku)厄了。
以上四(si)句(ju)判為總(zong)持(chi)分(fen),是第一(yi)段(duan),總(zong)三藏十二部經一(yi)切法(fa),持(chi)無量(liang)義,亦是此(ci)經綱領。通了(le)這四(si)句(ju),就明白心經宗旨(zhi)了(le)。照此(ci)做去,自然度苦厄(e),了(le)生死,出三界,成佛道(dao),綽(chuo)乎有余的了(le)。凡(fan)不明心要(yao)的人,總(zong)在文(wen)字(zi)上會,不肯從自心上會;弄得沒有辦法(fa)時(shi),只好今日(ri)求(qiu)佛,明日(ri)求(qiu)法(fa);下此(ci)者,求(qiu)福報,求(qiu)神通,死要(yao)一(yi)個有相的憑(ping)據,離佛道(dao)更遠了(le)。深(shen)入迷途(tu),豈不可痛!
【舍(she)利(li)子】佛弟子的名字,即是(shi)舍(she)利(li)弗;在聲(sheng)聞乘中,他是(shi)智(zhi)慧第一。
【色(se)(se)(se)(se)(se)不(bu)(bu)(bu)(bu)(bu)異空(kong)(kong)(kong)(kong),空(kong)(kong)(kong)(kong)不(bu)(bu)(bu)(bu)(bu)異色(se)(se)(se)(se)(se),色(se)(se)(se)(se)(se)即(ji)是(shi)(shi)(shi)(shi)空(kong)(kong)(kong)(kong),空(kong)(kong)(kong)(kong)即(ji)是(shi)(shi)(shi)(shi)色(se)(se)(se)(se)(se),受(shou)想(xiang)行(xing)識,亦(yi)復如(ru)(ru)(ru)是(shi)(shi)(shi)(shi)】首四(si)句實是(shi)(shi)(shi)(shi)一(yi)(yi)(yi)個意思,總是(shi)(shi)(shi)(shi)說(shuo)(shuo)色(se)(se)(se)(se)(se)空(kong)(kong)(kong)(kong)不(bu)(bu)(bu)(bu)(bu)二(er)(er)(er)的(de)(de)(de)道(dao)理(li)。初(chu)說(shuo)(shuo)不(bu)(bu)(bu)(bu)(bu)異,說(shuo)(shuo)沒有(you)(you)兩樣的(de)(de)(de),還(huan)是(shi)(shi)(shi)(shi)方(fang)便的(de)(de)(de)說(shuo)(shuo);后說(shuo)(shuo)即(ji)是(shi)(shi)(shi)(shi),是(shi)(shi)(shi)(shi)說(shuo)(shuo)就是(shi)(shi)(shi)(shi)一(yi)(yi)(yi)個,不(bu)(bu)(bu)(bu)(bu)能分的(de)(de)(de),是(shi)(shi)(shi)(shi)究竟說(shuo)(shuo);斬(zhan)金截鐵,毫無(wu)(wu)猶(you)豫(yu)。色(se)(se)(se)(se)(se)一(yi)(yi)(yi)個字,不(bu)(bu)(bu)(bu)(bu)單是(shi)(shi)(shi)(shi)代表五蘊,連外(wai)面宇宙(zhou)萬有(you)(you)形(xing)形(xing)色(se)(se)(se)(se)(se)色(se)(se)(se)(se)(se)都(dou)包在內。因為宇宙(zhou)萬有(you)(you),就沒有(you)(you)離了我的(de)(de)(de)性海,渾同一(yi)(yi)(yi)體,盡是(shi)(shi)(shi)(shi)色(se)(se)(se)(se)(se);而我的(de)(de)(de)受(shou)、想(xiang)、行(xing)、識,是(shi)(shi)(shi)(shi)無(wu)(wu)相(xiang)相(xiang),也(ye)(ye)是(shi)(shi)(shi)(shi)色(se)(se)(se)(se)(se)。這內外(wai)兩種色(se)(se)(se)(se)(se),都(dou)是(shi)(shi)(shi)(shi)因緣生,無(wu)(wu)自性,無(wu)(wu)實體,不(bu)(bu)(bu)(bu)(bu)可得(de),根本是(shi)(shi)(shi)(shi)性空(kong)(kong)(kong)(kong)。現(xian)下雖是(shi)(shi)(shi)(shi)幻有(you)(you),畢竟不(bu)(bu)(bu)(bu)(bu)可得(de)的(de)(de)(de),所(suo)以即(ji)色(se)(se)(se)(se)(se)即(ji)空(kong)(kong)(kong)(kong),并不(bu)(bu)(bu)(bu)(bu)是(shi)(shi)(shi)(shi)色(se)(se)(se)(se)(se)之(zhi)外(wai)另有(you)(you)個空(kong)(kong)(kong)(kong)。參透上面所(suo)說(shuo)(shuo)的(de)(de)(de)空(kong)(kong)(kong)(kong)義(yi),就知道(dao)這個意義(yi)了。所(suo)以心的(de)(de)(de)形(xing)形(xing)種種,亦(yi)是(shi)(shi)(shi)(shi)五蘊流轉;而色(se)(se)(se)(se)(se)的(de)(de)(de)形(xing)形(xing)種種,全(quan)似空(kong)(kong)(kong)(kong)華的(de)(de)(de)亂起亂滅,如(ru)(ru)(ru)電影的(de)(de)(de)一(yi)(yi)(yi)幕一(yi)(yi)(yi)幕,總是(shi)(shi)(shi)(shi)有(you)(you)而不(bu)(bu)(bu)(bu)(bu)可得(de)。你(ni)莫把這四(si)句看(kan)作(zuo)玄妙(miao),實是(shi)(shi)(shi)(shi)極普通極尋常的(de)(de)(de)道(dao)理(li)。你(ni)只認明“一(yi)(yi)(yi)切是(shi)(shi)(shi)(shi)因緣生,無(wu)(wu)自性,無(wu)(wu)實體,不(bu)(bu)(bu)(bu)(bu)可得(de),所(suo)以是(shi)(shi)(shi)(shi)性空(kong)(kong)(kong)(kong)”。不(bu)(bu)(bu)(bu)(bu)但色(se)(se)(se)(se)(se)如(ru)(ru)(ru)是(shi)(shi)(shi)(shi),受(shou)、想(xiang)、行(xing)、識四(si)蘊也(ye)(ye)如(ru)(ru)(ru)是(shi)(shi)(shi)(shi);不(bu)(bu)(bu)(bu)(bu)但五蘊如(ru)(ru)(ru)是(shi)(shi)(shi)(shi),宇宙(zhou)萬有(you)(you)的(de)(de)(de)有(you)(you)相(xiang)相(xiang),和下面一(yi)(yi)(yi)切法,如(ru)(ru)(ru)十(shi)八界,十(shi)二(er)(er)(er)因緣,四(si)諦法,六度萬行(xing)的(de)(de)(de)智得(de)等,是(shi)(shi)(shi)(shi)無(wu)(wu)相(xiang)相(xiang),一(yi)(yi)(yi)切皆復如(ru)(ru)(ru)是(shi)(shi)(shi)(shi)的(de)(de)(de)性空(kong)(kong)(kong)(kong)。但是(shi)(shi)(shi)(shi)凡夫(fu)執(zhi)有(you)(you),所(suo)以說(shuo)(shuo)色(se)(se)(se)(se)(se)不(bu)(bu)(bu)(bu)(bu)異空(kong)(kong)(kong)(kong);二(er)(er)(er)乘又執(zhi)空(kong)(kong)(kong)(kong),所(suo)以說(shuo)(shuo)空(kong)(kong)(kong)(kong)不(bu)(bu)(bu)(bu)(bu)異色(se)(se)(se)(se)(se);還(huan)有(you)(you)菩薩未曾會通不(bu)(bu)(bu)(bu)(bu)二(er)(er)(er)的(de)(de)(de),所(suo)以說(shuo)(shuo)色(se)(se)(se)(se)(se)即(ji)是(shi)(shi)(shi)(shi)空(kong)(kong)(kong)(kong),空(kong)(kong)(kong)(kong)即(ji)是(shi)(shi)(shi)(shi)色(se)(se)(se)(se)(se),總是(shi)(shi)(shi)(shi)破(po)他們(men)的(de)(de)(de)法見(jian)。倘明白法見(jian)也(ye)(ye)是(shi)(shi)(shi)(shi)本空(kong)(kong)(kong)(kong),就了無(wu)(wu)掛礙的(de)(de)(de)了。
以(yi)上七句(ju)判為色(se)空(kong)分,為第二(er)段(duan),用以(yi)會通(tong)色(se)空(kong)不(bu)二(er)的道理。
【舍利子】此時(shi)要點到本來上,在緊要關(guan)頭(tou)了,故又呼其名(ming)而告(gao)之,是鄭重的(de)意思。
【是(shi)諸(zhu)法(fa)(fa)(fa)空(kong)相】法(fa)(fa)(fa)是(shi)什(shen)么?是(shi)心(xin)(xin)影,是(shi)心(xin)(xin)中緣(yuan)(yuan)起的(de)(de)種種道理。如果沒(mei)有(you)對象,也就沒(mei)有(you)心(xin)(xin)沒(mei)有(you)法(fa)(fa)(fa)了,所以是(shi)因(yin)緣(yuan)(yuan)生(sheng)(sheng)、生(sheng)(sheng)而(er)不(bu)生(sheng)(sheng),無(wu)自性,無(wu)實物,不(bu)可(ke)得,本來(lai)是(shi)空(kong),不(bu)是(shi)造作出(chu)來(lai)的(de)(de)空(kong)。古人說:心(xin)(xin)生(sheng)(sheng)法(fa)(fa)(fa)生(sheng)(sheng),心(xin)(xin)滅(mie)法(fa)(fa)(fa)滅(mie),心(xin)(xin)既是(shi)幻,法(fa)(fa)(fa)豈是(shi)真!諸(zhu)法(fa)(fa)(fa)是(shi)說一切法(fa)(fa)(fa),就是(shi)一切心(xin)(xin)。世上的(de)(de)人,總(zong)是(shi)以心(xin)(xin)緣(yuan)(yuan)心(xin)(xin),以法(fa)(fa)(fa)緣(yuan)(yuan)法(fa)(fa)(fa),不(bu)知本空(kong),遂(sui)當他實有(you),彼此固(gu)執住(zhu)了,爭執就此多(duo)了。這(zhe)個相字,應作義字解,下面正(zheng)點到不(bu)生(sheng)(sheng)不(bu)滅(mie)的(de)(de)原理。
【不(bu)(bu)(bu)(bu)(bu)(bu)生(sheng)(sheng)(sheng)(sheng)(sheng)不(bu)(bu)(bu)(bu)(bu)(bu)滅(mie)(mie)】佛經(jing)上最(zui)不(bu)(bu)(bu)(bu)(bu)(bu)容易了解的(de)(de)就(jiu)是(shi)(shi)(shi)這一(yi)句,須知(zhi)宇宙(zhou)間一(yi)切(qie)一(yi)切(qie)連我(wo)的(de)(de)思想五蘊(yun)等等,都(dou)是(shi)(shi)(shi)不(bu)(bu)(bu)(bu)(bu)(bu)生(sheng)(sheng)(sheng)(sheng)(sheng)不(bu)(bu)(bu)(bu)(bu)(bu)滅(mie)(mie)的(de)(de)。因(yin)(yin)為(wei)一(yi)切(qie)是(shi)(shi)(shi):(一(yi))不(bu)(bu)(bu)(bu)(bu)(bu)自(zi)生(sheng)(sheng)(sheng)(sheng)(sheng),如上面說(shuo)布不(bu)(bu)(bu)(bu)(bu)(bu)能(neng)自(zi)生(sheng)(sheng)(sheng)(sheng)(sheng)為(wei)布,是(shi)(shi)(shi)無自(zi)性的(de)(de),須賴眾緣(yuan)(yuan)和合而(er)生(sheng)(sheng)(sheng)(sheng)(sheng)。(二)不(bu)(bu)(bu)(bu)(bu)(bu)他生(sheng)(sheng)(sheng)(sheng)(sheng),不(bu)(bu)(bu)(bu)(bu)(bu)是(shi)(shi)(shi)單靠他緣(yuan)(yuan),還不(bu)(bu)(bu)(bu)(bu)(bu)能(neng)離我(wo)這個(ge)布,所(suo)以(yi)也(ye)不(bu)(bu)(bu)(bu)(bu)(bu)是(shi)(shi)(shi)他生(sheng)(sheng)(sheng)(sheng)(sheng)。那么是(shi)(shi)(shi)(三)共生(sheng)(sheng)(sheng)(sheng)(sheng)的(de)(de)了?不(bu)(bu)(bu)(bu)(bu)(bu)!也(ye)不(bu)(bu)(bu)(bu)(bu)(bu)是(shi)(shi)(shi)共生(sheng)(sheng)(sheng)(sheng)(sheng),因(yin)(yin)為(wei)兩面也(ye)都(dou)是(shi)(shi)(shi)緣(yuan)(yuan)生(sheng)(sheng)(sheng)(sheng)(sheng),兩無實體,只是(shi)(shi)(shi)一(yi)個(ge)偶合,所(suo)以(yi)也(ye)不(bu)(bu)(bu)(bu)(bu)(bu)是(shi)(shi)(shi)共生(sheng)(sheng)(sheng)(sheng)(sheng)。(四)不(bu)(bu)(bu)(bu)(bu)(bu)無因(yin)(yin)生(sheng)(sheng)(sheng)(sheng)(sheng),現在的(de)(de)假(jia)相,似乎是(shi)(shi)(shi)生(sheng)(sheng)(sheng)(sheng)(sheng),但必(bi)由因(yin)(yin)成(cheng)果(guo)(guo);沒(mei)有可(ke)以(yi)成(cheng)布的(de)(de)因(yin)(yin),就(jiu)沒(mei)有成(cheng)布的(de)(de)果(guo)(guo)。以(yi)此類(lei)推,一(yi)切(qie)一(yi)切(qie)是(shi)(shi)(shi)不(bu)(bu)(bu)(bu)(bu)(bu)生(sheng)(sheng)(sheng)(sheng)(sheng)的(de)(de),現在雖有相,終是(shi)(shi)(shi)生(sheng)(sheng)(sheng)(sheng)(sheng)而(er)不(bu)(bu)(bu)(bu)(bu)(bu)生(sheng)(sheng)(sheng)(sheng)(sheng)的(de)(de)。既不(bu)(bu)(bu)(bu)(bu)(bu)生(sheng)(sheng)(sheng)(sheng)(sheng),即不(bu)(bu)(bu)(bu)(bu)(bu)滅(mie)(mie);但現在的(de)(de)假(jia)相,卻有個(ge)假(jia)滅(mie)(mie),只是(shi)(shi)(shi)不(bu)(bu)(bu)(bu)(bu)(bu)自(zi)滅(mie)(mie),如布燒(shao)成(cheng)灰,布不(bu)(bu)(bu)(bu)(bu)(bu)能(neng)自(zi)燒(shao);不(bu)(bu)(bu)(bu)(bu)(bu)他滅(mie)(mie),雖有火燒(shao),終不(bu)(bu)(bu)(bu)(bu)(bu)能(neng)離了布;不(bu)(bu)(bu)(bu)(bu)(bu)共滅(mie)(mie),不(bu)(bu)(bu)(bu)(bu)(bu)無因(yin)(yin)滅(mie)(mie),都(dou)是(shi)(shi)(shi)一(yi)個(ge)理,可(ke)以(yi)推想得到的(de)(de)。
【不(bu)(bu)(bu)(bu)(bu)垢不(bu)(bu)(bu)(bu)(bu)凈(jing),不(bu)(bu)(bu)(bu)(bu)增不(bu)(bu)(bu)(bu)(bu)減(jian)】因(yin)為(wei)不(bu)(bu)(bu)(bu)(bu)生(sheng)不(bu)(bu)(bu)(bu)(bu)滅,所以垢凈(jing)、增減(jian)、長短、是(shi)(shi)非、好壞、來去,一(yi)對(dui)一(yi)對(dui)的都是(shi)(shi)因(yin)分別而緣生(sheng),統(tong)統(tong)是(shi)(shi)幻有(you)(you)(you)(you)不(bu)(bu)(bu)(bu)(bu)可(ke)(ke)得,所有(you)(you)(you)(you)的相,本來是(shi)(shi)空(kong)(kong)相;因(yin)世(shi)事無(wu)(wu)(wu)一(yi)不(bu)(bu)(bu)(bu)(bu)由(you)相對(dui)而成,苦惱也由(you)相對(dui)而立。倘知(zhi)(zhi)(zhi)根本是(shi)(shi)因(yin)緣生(sheng),無(wu)(wu)(wu)自性,無(wu)(wu)(wu)實體,不(bu)(bu)(bu)(bu)(bu)可(ke)(ke)得,根本是(shi)(shi)生(sheng)而不(bu)(bu)(bu)(bu)(bu)生(sheng),不(bu)(bu)(bu)(bu)(bu)過暫(zan)時(shi)有(you)(you)(you)(you)這個虛妄相,那(nei)又何(he)必執為(wei)實體呢?既不(bu)(bu)(bu)(bu)(bu)執有(you)(you)(you)(you),亦不(bu)(bu)(bu)(bu)(bu)廢有(you)(you)(you)(you);即一(yi)切法(fa),離一(yi)切法(fa);既此(ci)用(yong),離此(ci)用(yong);心如長空(kong)(kong)萬里,包羅一(yi)切,自在無(wu)(wu)(wu)住,此(ci)是(shi)(shi)諸法(fa)空(kong)(kong)相的本來面目,亦即無(wu)(wu)(wu)心可(ke)(ke)心的本來面目。但眾生(sheng)久已不(bu)(bu)(bu)(bu)(bu)知(zhi)(zhi)(zhi)的了,有(you)(you)(you)(you)全不(bu)(bu)(bu)(bu)(bu)知(zhi)(zhi)(zhi)者是(shi)(shi)六道眾生(sheng),半(ban)知(zhi)(zhi)(zhi)者是(shi)(shi)二乘,知(zhi)(zhi)(zhi)而未徹者是(shi)(shi)菩薩,都是(shi)(shi)有(you)(you)(you)(you)掛礙。所謂(wei)有(you)(you)(you)(you)五部,有(you)(you)(you)(you)此(ci)岸(an),有(you)(you)(you)(you)入流,有(you)(you)(you)(you)中流,有(you)(you)(you)(you)彼岸(an)而未登岸(an)上
種(zhong)種(zhong)。以上五(wu)句,判為(wei)本來分,為(wei)第三段,修(xiu)行人最要緊是這一點,切勿(wu)忽過。
【是故】此是決定的口氣(qi)。
【空(kong)中(zhong)無(wu)(wu)色(se),無(wu)(wu)受想行識(shi)(shi)(shi)(shi)(shi),無(wu)(wu)眼(yan)(yan)耳鼻(bi)舌身意(yi),無(wu)(wu)色(se)聲(sheng)香味(wei)觸法,無(wu)(wu)眼(yan)(yan)界,乃至無(wu)(wu)意(yi)識(shi)(shi)(shi)(shi)(shi)界】既明白(bai)了空(kong)中(zhong)的(de)(de)(de)(de)(de)道(dao)理,那么空(kong)之中(zhong)還有(you)(you)什么實體可(ke)得呢?這(zhe)“無(wu)(wu)”字(zi)有(you)(you)兩個解(jie)釋:一(yi)是(shi)(shi)無(wu)(wu)有(you)(you),是(shi)(shi)根本(ben)不(bu)有(you)(you)的(de)(de)(de)(de)(de)意(yi)思。二是(shi)(shi)毋的(de)(de)(de)(de)(de)意(yi)思。因(yin)為(wei)(wei)(wei)現(xian)在(zai)雖有(you)(you)幻相,但畢竟是(shi)(shi)無(wu)(wu),毋庸執(zhi)取以(yi)為(wei)(wei)(wei)實有(you)(you)而(er)生(sheng)(sheng)(sheng)(sheng)法見,添許多(duo)煩(fan)(fan)惱。所以(yi)五(wu)蘊(色(se)、受、想、行、識(shi)(shi)(shi)(shi)(shi))、六(liu)根(眼(yan)(yan)、耳、鼻(bi)、舌、身、意(yi))、六(liu)塵(chen)(色(se)、聲(sheng)、香、味(wei)、觸、法)這(zhe)是(shi)(shi)十二入,再加上六(liu)識(shi)(shi)(shi)(shi)(shi)(眼(yan)(yan)識(shi)(shi)(shi)(shi)(shi)、耳識(shi)(shi)(shi)(shi)(shi)、鼻(bi)識(shi)(shi)(shi)(shi)(shi)、舌識(shi)(shi)(shi)(shi)(shi)、身識(shi)(shi)(shi)(shi)(shi)、意(yi)識(shi)(shi)(shi)(shi)(shi))共(gong)為(wei)(wei)(wei)十八(ba)界,都是(shi)(shi)不(bu)可(ke)得;因(yin)為(wei)(wei)(wei)是(shi)(shi)緣(yuan)生(sheng)(sheng)(sheng)(sheng)的(de)(de)(de)(de)(de),無(wu)(wu)自(zi)性的(de)(de)(de)(de)(de),無(wu)(wu)實體的(de)(de)(de)(de)(de),不(bu)可(ke)得的(de)(de)(de)(de)(de)。然而(er)人(ren)既有(you)(you)此(ci)幻身,自(zi)有(you)(you)幻心(xin)作用(yong),不(bu)能斷滅;佛菩(pu)(pu)薩也要(yao)(yao)用(yong)以(yi)度眾生(sheng)(sheng)(sheng)(sheng),救世間(jian)無(wu)(wu)量(liang)苦,我人(ren)正要(yao)(yao)用(yong)此(ci)以(yi)開般若,了生(sheng)(sheng)(sheng)(sheng)死,出三界,不(bu)過圣人(ren)明白(bai)本(ben)來空(kong),所以(yi)無(wu)(wu)法執(zhi);眾生(sheng)(sheng)(sheng)(sheng)迷了,遂生(sheng)(sheng)(sheng)(sheng)顛(dian)倒,這(zhe)是(shi)(shi)眾生(sheng)(sheng)(sheng)(sheng)的(de)(de)(de)(de)(de)大掛(gua)(gua)礙(ai)(ai)。因(yin)為(wei)(wei)(wei)地獄眾生(sheng)(sheng)(sheng)(sheng),掛(gua)(gua)礙(ai)(ai)在(zai)具足(zu)多(duo)分(fen)(fen)(fen)貪嗔癡(chi)(chi)(chi),鬼道(dao)掛(gua)(gua)礙(ai)(ai)于(yu)多(duo)分(fen)(fen)(fen)的(de)(de)(de)(de)(de)貪,畜道(dao)掛(gua)(gua)礙(ai)(ai)于(yu)多(duo)分(fen)(fen)(fen)的(de)(de)(de)(de)(de)癡(chi)(chi)(chi),魔道(dao)掛(gua)(gua)礙(ai)(ai)于(yu)多(duo)分(fen)(fen)(fen)的(de)(de)(de)(de)(de)嗔,人(ren)道(dao)掛(gua)(gua)礙(ai)(ai)于(yu)半分(fen)(fen)(fen)的(de)(de)(de)(de)(de)貪嗔癡(chi)(chi)(chi),天道(dao)掛(gua)(gua)礙(ai)(ai)于(yu)少分(fen)(fen)(fen)的(de)(de)(de)(de)(de)貪。這(zhe)貪、嗔、癡(chi)(chi)(chi)三毒,都由(you)六(liu)根六(liu)塵(chen)六(liu)識(shi)(shi)(shi)(shi)(shi)而(er)起,只(zhi)一(yi)空(kong)字(zi)可(ke)以(yi)化除一(yi)切煩(fan)(fan)惱掛(gua)(gua)礙(ai)(ai)。化除了,當(dang)下即是(shi)(shi)菩(pu)(pu)提;所以(yi)煩(fan)(fan)惱菩(pu)(pu)提,同(tong)是(shi)(shi)這(zhe)個東西。
【無(wu)無(wu)明(ming),亦(yi)無(wu)無(wu)明(ming)盡,乃至(zhi)無(wu)老(lao)(lao)死(si)(si),亦(yi)無(wu)老(lao)(lao)死(si)(si)盡】這是(shi)(shi)(shi)緣(yuan)(yuan)(yuan)(yuan)覺(即(ji)辟支佛(fo),是(shi)(shi)(shi)不(bu)曾聞到佛(fo)法(fa)(fa)(fa)而(er)(er)借因(yin)緣(yuan)(yuan)(yuan)(yuan)覺悟的(de)(de)(de)(de))執取(qu)(qu)十(shi)(shi)(shi)(shi)二(er)(er)(er)因(yin)緣(yuan)(yuan)(yuan)(yuan)法(fa)(fa)(fa)而(er)(er)生掛(gua)礙,他不(bu)知道諸(zhu)法(fa)(fa)(fa)空(kong)相。既說是(shi)(shi)(shi)因(yin)緣(yuan)(yuan)(yuan)(yuan),可(ke)見(jian)(jian)是(shi)(shi)(shi)緣(yuan)(yuan)(yuan)(yuan)生不(bu)實(shi),但伊不(bu)能(neng)明(ming)空(kong),被法(fa)(fa)(fa)見(jian)(jian)縛住了(le)(le),不(bu)得(de)自在。那十(shi)(shi)(shi)(shi)二(er)(er)(er)因(yin)緣(yuan)(yuan)(yuan)(yuan)即(ji)是(shi)(shi)(shi):一(yi)、無(wu)明(ming):是(shi)(shi)(shi)過去(qu)的(de)(de)(de)(de)根本煩惱,只(zhi)(zhi)要碰到緣(yuan)(yuan)(yuan)(yuan)就(jiu)(jiu)動(dong)(dong)了(le)(le)。緣(yuan)(yuan)(yuan)(yuan)就(jiu)(jiu)是(shi)(shi)(shi)轉下去(qu)的(de)(de)(de)(de)意思。二(er)(er)(er)、無(wu)明(ming)緣(yuan)(yuan)(yuan)(yuan)行:行是(shi)(shi)(shi)行動(dong)(dong),做種(zhong)種(zhong)或善(shan)或惡的(de)(de)(de)(de)行業(ye)。三(san)、行緣(yuan)(yuan)(yuan)(yuan)識(shi)(shi):由于(yu)過去(qu)的(de)(de)(de)(de)行業(ye),而(er)(er)起現(xian)世(shi)受(shou)(shou)胎(tai)(tai)的(de)(de)(de)(de)一(yi)念,是(shi)(shi)(shi)因(yin)認識(shi)(shi)而(er)(er)成(cheng)為(wei)果的(de)(de)(de)(de)。四、識(shi)(shi)緣(yuan)(yuan)(yuan)(yuan)名色:在胎(tai)(tai)中(zhong)(zhong)(zhong)已(yi)有(you)(you)(you)形體而(er)(er)有(you)(you)(you)名色。五、名色緣(yuan)(yuan)(yuan)(yuan)六入(ru):是(shi)(shi)(shi)六根具足,可(ke)以(yi)和(he)六塵(chen)相對(dui)的(de)(de)(de)(de)了(le)(le)。六、六入(ru)緣(yuan)(yuan)(yuan)(yuan)觸(chu):是(shi)(shi)(shi)出胎(tai)(tai)后對(dui)于(yu)一(yi)切有(you)(you)(you)所接觸(chu)了(le)(le)。七(qi)、觸(chu)緣(yuan)(yuan)(yuan)(yuan)受(shou)(shou):接觸(chu)之(zhi)后,就(jiu)(jiu)受(shou)(shou)苦受(shou)(shou)樂(le)而(er)(er)生種(zhong)種(zhong)感覺。八、受(shou)(shou)緣(yuan)(yuan)(yuan)(yuan)愛:如成(cheng)年以(yi)后,就(jiu)(jiu)有(you)(you)(you)強盛的(de)(de)(de)(de)愛欲。九(jiu)、愛緣(yuan)(yuan)(yuan)(yuan)取(qu)(qu):有(you)(you)(you)了(le)(le)愛欲,就(jiu)(jiu)想去(qu)取(qu)(qu)得(de),心去(qu)四面馳求。十(shi)(shi)(shi)(shi)、取(qu)(qu)緣(yuan)(yuan)(yuan)(yuan)有(you)(you)(you):取(qu)(qu)得(de)就(jiu)(jiu)有(you)(you)(you)了(le)(le),是(shi)(shi)(shi)有(you)(you)(you)業(ye)成(cheng)就(jiu)(jiu)的(de)(de)(de)(de)果位(wei)。十(shi)(shi)(shi)(shi)一(yi)、有(you)(you)(you)緣(yuan)(yuan)(yuan)(yuan)生:這是(shi)(shi)(shi)成(cheng)立了(le)(le),生生不(bu)已(yi),轉入(ru)未(wei)來。十(shi)(shi)(shi)(shi)二(er)(er)(er)、生緣(yuan)(yuan)(yuan)(yuan)老(lao)(lao)死(si)(si):有(you)(you)(you)生就(jiu)(jiu)有(you)(you)(you)滅,一(yi)切本是(shi)(shi)(shi)夢幻(huan)泡影,終必變滅,老(lao)(lao)死(si)(si)是(shi)(shi)(shi)這一(yi)段生死(si)(si)的(de)(de)(de)(de)果。但只(zhi)(zhi)是(shi)(shi)(shi)無(wu)明(ming)未(wei)滅,再來一(yi)轉,生生世(shi)世(shi)轉輾(zhan)不(bu)已(yi),遂有(you)(you)(you)六道輪回,總是(shi)(shi)(shi)無(wu)明(ming)作祟。乃至(zhi)兩(liang)個字,是(shi)(shi)(shi)由無(wu)明(ming)跳至(zhi)老(lao)(lao)死(si)(si),中(zhong)(zhong)(zhong)間略去(qu)十(shi)(shi)(shi)(shi)位(wei)。這十(shi)(shi)(shi)(shi)二(er)(er)(er)因(yin)緣(yuan)(yuan)(yuan)(yuan),位(wei)位(wei)都依(yi)據無(wu)明(ming)作主,不(bu)知皆是(shi)(shi)(shi)妄心幻(huan)法(fa)(fa)(fa)緣(yuan)(yuan)(yuan)(yuan)起,根本無(wu)有(you)(you)(you)。盡者,極也(ye)(ye),就(jiu)(jiu)是(shi)(shi)(shi)無(wu)之(zhi)極也(ye)(ye),言(yan)無(wu)亦(yi)無(wu)有(you)(you)(you)也(ye)(ye),是(shi)(shi)(shi)絕對(dui)不(bu)可(ke)得(de)的(de)(de)(de)(de)意思。所以(yi)無(wu)明(ming)非有(you)(you)(you)實(shi)體,如空(kong)中(zhong)(zhong)(zhong)華,夢中(zhong)(zhong)(zhong)事;夢中(zhong)(zhong)(zhong)非無(wu),及至(zhi)夢醒,了(le)(le)不(bu)可(ke)得(de)。可(ke)惜眾生不(bu)能(neng)斷無(wu)明(ming),緣(yuan)(yuan)(yuan)(yuan)緣(yuan)(yuan)(yuan)(yuan)而(er)(er)下,無(wu)有(you)(you)(you)窮期(qi),無(wu)非是(shi)(shi)(shi)惑業(ye)苦。緣(yuan)(yuan)(yuan)(yuan)覺雖已(yi)悟到十(shi)(shi)(shi)(shi)二(er)(er)(er)因(yin)緣(yuan)(yuan)(yuan)(yuan),原(yuan)是(shi)(shi)(shi)假(jia)有(you)(you)(you)的(de)(de)(de)(de)一(yi)合相;但以(yi)為(wei)是(shi)(shi)(shi)定法(fa)(fa)(fa)不(bu)移,所以(yi)法(fa)(fa)(fa)見(jian)(jian)不(bu)凈而(er)(er)生掛(gua)礙。
【無苦(ku)(ku)(ku)(ku)集(ji)(ji)滅道(dao)】這(zhe)(zhe)是(shi)(shi)聲聞執(zhi)取四(si)諦(di)(di)(di)法(fa),而生(sheng)(sheng)(sheng)掛(gua)礙(ai)。苦(ku)(ku)(ku)(ku)、集(ji)(ji)、滅、道(dao),是(shi)(shi)名四(si)諦(di)(di)(di),就是(shi)(shi)四(si)種(zhong)重要的(de)(de)道(dao)理。苦(ku)(ku)(ku)(ku)是(shi)(shi)身(shen)心(xin)逼迫(po)不(bu)(bu)(bu)(bu)安。眾生(sheng)(sheng)(sheng)身(shen)有(you)三(san)苦(ku)(ku)(ku)(ku):老、病、死(si)。心(xin)有(you)三(san)苦(ku)(ku)(ku)(ku):貪、嗔、癡。后世有(you)三(san)苦(ku)(ku)(ku)(ku):地獄、鬼、畜(chu)生(sheng)(sheng)(sheng)。更有(you)三(san)災八難苦(ku)(ku)(ku)(ku)、壞苦(ku)(ku)(ku)(ku)、行苦(ku)(ku)(ku)(ku)、苦(ku)(ku)(ku)(ku)苦(ku)(ku)(ku)(ku)、不(bu)(bu)(bu)(bu)知(zhi)足苦(ku)(ku)(ku)(ku)、不(bu)(bu)(bu)(bu)安命(ming)苦(ku)(ku)(ku)(ku)、心(xin)無寄托苦(ku)(ku)(ku)(ku),這(zhe)(zhe)是(shi)(shi)苦(ku)(ku)(ku)(ku)諦(di)(di)(di)。卻是(shi)(shi)三(san)界(jie)六(liu)道(dao)生(sheng)(sheng)(sheng)死(si)苦(ku)(ku)(ku)(ku)果(guo),無不(bu)(bu)(bu)(bu)由(you)心(xin)和境集(ji)(ji)合(he)(he)而成(cheng),這(zhe)(zhe)是(shi)(shi)集(ji)(ji)諦(di)(di)(di)。滅是(shi)(shi)消滅的(de)(de)意思(si),斷一切苦(ku)(ku)(ku)(ku),歸到清凈寂滅。因為結(jie)業既(ji)滅,則無生(sheng)(sheng)(sheng)死(si)的(de)(de)患累,這(zhe)(zhe)是(shi)(shi)滅諦(di)(di)(di)。但要滅除那(nei)集(ji)(ji)合(he)(he)的(de)(de)諸苦(ku)(ku)(ku)(ku),必得(de)有(you)個道(dao)理,道(dao)是(shi)(shi)正(zheng)道(dao);做到正(zheng)道(dao),必要助道(dao),助其離一切苦(ku)(ku)(ku)(ku),到涅盤樂,這(zhe)(zhe)是(shi)(shi)道(dao)諦(di)(di)(di)。聲聞執(zhi)此法(fa)見以(yi)為究竟,所以(yi)分段生(sheng)(sheng)(sheng)死(si),或(huo)者(zhe)可了,變易生(sheng)(sheng)(sheng)死(si)卻不(bu)(bu)(bu)(bu)易了。倘(tang)明本(ben)來空(kong),知(zhi)此四(si)諦(di)(di)(di)法(fa),不(bu)(bu)(bu)(bu)過一時的(de)(de)緣(yuan)生(sheng)(sheng)(sheng);不(bu)(bu)(bu)(bu)但是(shi)(shi)果(guo)上(shang)色空(kong),實是(shi)(shi)因上(shang)色空(kong),不(bu)(bu)(bu)(bu)必執(zhi)取,便無掛(gua)礙(ai)了。
【無(wu)(wu)智亦無(wu)(wu)得(de)(de)】這是(shi)(shi)菩(pu)薩(sa)的(de)(de)掛礙。菩(pu)薩(sa)執取六度萬(wan)行(xing)諸法(fa),以(yi)為(wei)確(que)有智慧可(ke)得(de)(de),有眾生可(ke)度,有佛(fo)(fo)可(ke)成,心中不(bu)(bu)(bu)免具此波羅(luo)蜜的(de)(de)行(xing)相(xiang),微細的(de)(de)法(fa)見(jian)不(bu)(bu)(bu)曾凈,所以(yi)不(bu)(bu)(bu)到(dao)(dao)究(jiu)竟涅盤地(di)。從前阿難問佛(fo)(fo)如何(he)是(shi)(shi)煩惱地(di)獄(yu)種(zhong)性?佛(fo)(fo)說行(xing)六波羅(luo)蜜行(xing)是(shi)(shi)煩惱地(di)獄(yu)種(zhong);如我能布(bu)施,因(yin)見(jian)他(ta)人(ren)不(bu)(bu)(bu)肯布(bu)施而(er)(er)生厭(yan)惡,是(shi)(shi)煩惱地(di)獄(yu)種(zhong);我能持戒等(deng)等(deng),因(yin)見(jian)別人(ren)不(bu)(bu)(bu)能持戒等(deng)等(deng),心生厭(yan)恨,是(shi)(shi)煩惱地(di)獄(yu)種(zhong)。這就(jiu)是(shi)(shi)彌(mi)陀經上說的(de)(de)見(jian)濁,是(shi)(shi)名染(ran)法(fa),染(ran)糊(hu)涂了。況(kuang)且有智無(wu)(wu)智,都是(shi)(shi)幻心作用,分別為(wei)二。同是(shi)(shi)性空,更有何(he)法(fa)可(ke)得(de)(de)?世尊昔(xi)在燃燈佛(fo)(fo)所得(de)(de)佛(fo)(fo)授記,成無(wu)(wu)上菩(pu)提,世尊當時并不(bu)(bu)(bu)取以(yi)為(wei)勝,因(yin)為(wei)知道性空!實(shi)無(wu)(wu)少法(fa)可(ke)得(de)(de),不(bu)(bu)(bu)過(guo)名為(wei)菩(pu)提而(er)(er)已。所以(yi)菩(pu)薩(sa)必(bi)到(dao)(dao)法(fa)無(wu)(wu)我的(de)(de)時候,才是(shi)(shi)掛礙凈盡。
【以無所(suo)得故】這是總結一句,極言上面(mian)五(wu)蘊、十八(ba)界、十二因緣、四(si)諦(di)法、六度(du)智(zhi)得一切本空(kong),仔細推求,實無所(suo)得。以上十三句判為法用分,為第四(si)段,說空(kong)了之(zhi)后,般若法用自(zi)然啟發,也不受法縛(fu)了。
【菩(pu)提薩(sa)(sa)埵】簡稱就是菩(pu)薩(sa)(sa),此指已登(deng)佛位的明心菩(pu)薩(sa)(sa),又名(ming)開士、大士;又薩(sa)(sa)埵譯(yi)為(wei)精進勇猛,堪以荷擔如來事業的人。
【依般(ban)(ban)若波(bo)羅(luo)蜜多故】他(ta)因為依自性的(de)(de)(de)(de)(de)金剛(gang)般(ban)(ban)若,能夠超登彼岸的(de)(de)(de)(de)(de)緣故,所以有(you)下面實(shi)證的(de)(de)(de)(de)(de)受用。我們應該知道修行不(bu)是(shi)(shi)圖利(li),更不(bu)能圖名(ming)(ming),名(ming)(ming)利(li)是(shi)(shi)生死最毒的(de)(de)(de)(de)(de)藥;名(ming)(ming)利(li)的(de)(de)(de)(de)(de)心(xin)不(bu)死,永無(wu)出頭的(de)(de)(de)(de)(de)日子。因此(ci)因地要(yao)(yao)正,總要(yao)(yao)在(zai)自性上(shang)打算,老老實(shi)實(shi),真參(can)實(shi)究,決不(bu)要(yao)(yao)在(zai)神通奇特,出語玄妙上(shang)求,絲毫擋(dang)不(bu)住生死的(de)(de)(de)(de)(de)。菩薩尚不(bu)能離開(kai)般(ban)(ban)若,何況我輩,離了般(ban)(ban)若之外,更有(you)何法(fa)?這是(shi)(shi)成佛(fo)的(de)(de)(de)(de)(de)根本條件,肯(ken)向(xiang)這條法(fa)上(shang)走(zou)的(de)(de)(de)(de)(de),才是(shi)(shi)有(you)智慧的(de)(de)(de)(de)(de)人,此(ci)生決可成就。
【心無掛礙(ai)(ai)】這個心,是毫無掛礙(ai)(ai),人空法空,寂(ji)滅輕安的大自在心,視世(shi)間(jian)出世(shi)間(jian)一切一切皆(jie)量等虛空,無有邊際,包羅萬有,了無掛礙(ai)(ai)。心且不有,掛礙(ai)(ai)何依?苦厄安在?
【無掛(gua)礙(ai)故(gu),無有(you)(you)恐怖,遠(yuan)離(li)顛(dian)倒夢(meng)想】心(xin)里既(ji)是凈空無見,白天(tian)沒(mei)有(you)(you)想象,夜(ye)間(jian)自(zi)無亂夢(meng),正如(ru)千眼千手(shou),圓照十方,豈有(you)(you)顛(dian)倒?凡人恐怖,先有(you)(you)一個得失(shi)心(xin),就是有(you)(you)我的果,正是六道生(sheng)死(si)的種性。如(ru)能(neng)心(xin)空法空,登于(yu)佛位,兩個生(sheng)死(si)已了。菩薩再來世間(jian),是大悲愿力(li)(li),不是業力(li)(li),自(zi)然沒(mei)有(you)(you)恐怖,顛(dian)倒夢(meng)想,都遠(yuan)離(li)了,到了生(sheng)滅(mie)滅(mie)已,寂滅(mie)為樂(le)的境界了。
【究竟涅盤(pan)(pan)(pan)(pan)】這(zhe)涅盤(pan)(pan)(pan)(pan)是(shi)(shi)清(qing)凈的(de)意(yi)思(si)。二乘人是(shi)(shi)有(you)余涅盤(pan)(pan)(pan)(pan),不(bu)是(shi)(shi)究竟;這(zhe)究竟涅盤(pan)(pan)(pan)(pan)是(shi)(shi)佛(fo)位,名為無余涅盤(pan)(pan)(pan)(pan),連涅盤(pan)(pan)(pan)(pan)亦(yi)不(bu)可得。所謂成了佛(fo),也(ye)沒有(you)成佛(fo)的(de)法見。本來(lai)涅盤(pan)(pan)(pan)(pan)是(shi)(shi)對生死說的(de),既本來(lai)沒有(you)生死,亦(yi)安有(you)涅盤(pan)(pan)(pan)(pan),不(bu)過同是(shi)(shi)個假名罷了。這(zhe)是(shi)(shi)菩薩的(de)果(guo)德。
【三(san)(san)世諸佛(fo)(fo)】無(wu)論現(xian)在(zai)佛(fo)(fo),過去佛(fo)(fo),未來佛(fo)(fo),統(tong)包括(kuo)三(san)(san)世一切諸佛(fo)(fo),不問已成(cheng)未成(cheng),都(dou)是(shi)(shi)(shi)一體平等。須知釋迦彌陀是(shi)(shi)(shi)果(guo)上(shang)佛(fo)(fo),我(wo)和六道眾生是(shi)(shi)(shi)因上(shang)佛(fo)(fo),性自平等,所(suo)以不可自棄(qi),也(ye)不可輕人。
【依(yi)般若波羅(luo)蜜多故,得阿耨多羅(luo)三(san)(san)藐三(san)(san)菩提】三(san)(san)世諸佛(fo)(fo),也無(wu)(wu)不(bu)(bu)由(you)此法門(men)而得無(wu)(wu)上菩提。一(yi)切大(da)智慧(hui),無(wu)(wu)不(bu)(bu)由(you)自(zi)性佛(fo)(fo)母所生(sheng)(sheng)(sheng),生(sheng)(sheng)(sheng)是(shi)啟(qi)發的(de)意(yi)思(si)。這個得,正(zheng)是(shi)無(wu)(wu)得之得;必得心(xin)中了(le)無(wu)(wu)所得,然后本(ben)來(lai)的(de)面目斯(si)得。此時無(wu)(wu)人,無(wu)(wu)我,無(wu)(wu)眾生(sheng)(sheng)(sheng),無(wu)(wu)壽者,寂然不(bu)(bu)動(dong),而妙(miao)用恒沙,由(you)此啟(qi)發,這是(shi)佛(fo)(fo)的(de)果德。阿耨多羅(luo)是(shi)無(wu)(wu)上,三(san)(san)藐是(shi)正(zheng)等(deng),三(san)(san)菩提是(shi)正(zheng)覺(jue);就(jiu)是(shi)無(wu)(wu)上正(zheng)等(deng)正(zheng)覺(jue),是(shi)言佛(fo)(fo)的(de)意(yi)境。你想連佛(fo)(fo)也不(bu)(bu)能離此法門(men),眾生(sheng)(sheng)(sheng)豈可(ke)自(zi)外,另覓途徑,豈非顛倒!所以不(bu)(bu)自(zi)求而他求,都(dou)是(shi)因地(di)不(bu)(bu)正(zheng),適以自(zi)誤!
以(yi)上十句(ju)判為果(guo)德分,為第五段,是說(shuo)(shuo)到果(guo)德地位,一切掛礙才(cai)(cai)算(suan)凈(jing)盡(jin),才(cai)(cai)是究竟涅(nie)盤,都賴(lai)觀(guan)空成就,并無(wu)別法(fa)(fa)。又(you)以(yi)上可算(suan)是上半(ban)部心經,專說(shuo)(shuo)此法(fa)(fa)無(wu)實(shi)。下面再(zai)翻身過來說(shuo)(shuo)個無(wu)虛,金剛經說(shuo)(shuo):“此法(fa)(fa)無(wu)實(shi)無(wu)虛。”要(yao)人不要(yao)執實(shi),也不要(yao)執虛,正(zheng)顯般(ban)若(ruo)無(wu)住的妙(miao)用。若(ruo)再(zai)深一層講(jiang),心既不有,法(fa)(fa)于何依?既沒有法(fa)(fa),更談不到無(wu)實(shi)無(wu)虛的了。所以(yi)說(shuo)(shuo),涅(nie)盤生(sheng)死等空華。
【故知(zhi)般若(ruo)波羅蜜多】以下是(shi)(shi)轉(zhuan)入無(wu)(wu)虛,點(dian)明(ming)一知(zhi)字的(de)妙用。這知(zhi)字是(shi)(shi)靈照(zhao)覺知(zhi),表明(ming)悟后的(de)意(yi)境(jing),仿佛是(shi)(shi)轉(zhuan)而(er)(er)為有;不(bu)知(zhi)這知(zhi)字也是(shi)(shi)法,也是(shi)(shi)性空,一時的(de)緣生,暫時的(de)法用,即是(shi)(shi)知(zhi)而(er)(er)無(wu)(wu)知(zhi),生而(er)(er)不(bu)生;所(suo)以不(bu)明(ming)無(wu)(wu)生的(de)道理,就(jiu)不(bu)能證(zheng)知(zhi)真空的(de)道理。前說(shuo)一空字,是(shi)(shi)般若(ruo)的(de)體(ti);此說(shuo)一知(zhi)字,是(shi)(shi)般若(ruo)的(de)用。所(suo)以表般若(ruo)的(de)至德,無(wu)(wu)可形(xing)容,無(wu)(wu)可言(yan)表;至此言(yan)語道斷,心行處滅;惟(wei)有神會(hui),惟(wei)有贊嘆,正(zheng)是(shi)(shi)冷暖自(zi)知(zhi)的(de)時候。
【是(shi)大(da)神(shen)咒(zhou)(zhou)(zhou),是(shi)大(da)明(ming)咒(zhou)(zhou)(zhou),是(shi)無(wu)上咒(zhou)(zhou)(zhou),是(shi)無(wu)等等咒(zhou)(zhou)(zhou),能除一(yi)切(qie)苦,真實(shi)不(bu)虛(xu)】這六(liu)句是(shi)贊嘆(tan)的辭句。咒(zhou)(zhou)(zhou)是(shi)密意,以(yi)決定(ding)如是(shi)曰(yue)咒(zhou)(zhou)(zhou),如軍令嚴速曰(yue)咒(zhou)(zhou)(zhou)。以(yi)無(wu)所(suo)不(bu)包謂(wei)(wei)之(zhi)(zhi)大(da);以(yi)無(wu)所(suo)不(bu)通謂(wei)(wei)之(zhi)(zhi)神(shen);以(yi)無(wu)所(suo)不(bu)照謂(wei)(wei)之(zhi)(zhi)明(ming);以(yi)無(wu)可(ke)比對無(wu)可(ke)再加(jia)謂(wei)(wei)之(zhi)(zhi)無(wu)上;以(yi)畢竟平等謂(wei)(wei)之(zhi)(zhi)無(wu)等等;空(kong)不(bu)偏空(kong),有不(bu)著有,于寂滅(mie)無(wu)住的性體(ti)中,能啟發恒沙妙用。六(liu)祖(zu)云(yun):何期自(zi)性本不(bu)生滅(mie),本不(bu)動搖(yao);何期自(zi)性能生萬(wan)法(fa)。前為(wei)無(wu)實(shi)之(zhi)(zhi)體(ti),此為(wei)無(wu)虛(xu)之(zhi)(zhi)用;故能除一(yi)切(qie)苦,真實(shi)不(bu)虛(xu)。你想世上的人(ren),沒一(yi)個(ge)人(ren)沒有掛(gua)礙的痛苦,哪一(yi)個(ge)人(ren)能離了(le)佛法(fa),佛法(fa)又何曾(ceng)迷信呢!
以上七句判(pan)為證知(zhi)分(fen)(fen),分(fen)(fen)第六段(duan),要(yao)親證才知(zhi)這(zhe)個(ge)境(jing)界(jie),不(bu)(bu)(bu)是靠文字可以得(de)知(zhi)的(de)。所(suo)以得(de)知(zhi)的(de)必須要(yao)真參實究,從自性上用功,經是不(bu)(bu)(bu)過(guo)借來考證罷了。總(zong)之,心通(tong)(tong)才是最(zui)大神通(tong)(tong);但心不(bu)(bu)(bu)空就不(bu)(bu)(bu)能通(tong)(tong),不(bu)(bu)(bu)通(tong)(tong)就不(bu)(bu)(bu)能明(ming),不(bu)(bu)(bu)明(ming)則一切智慧被無明(ming)所(suo)覆(fu),不(bu)(bu)(bu)能啟發。這(zhe)一分(fen)(fen)是說心到(dao)了真空的(de)境(jing)界(jie),自然(ran)有(you)許(xu)多力量;不(bu)(bu)(bu)是有(you)苦(ku)再(zai)除,卻(que)使一切苦(ku)厄無所(suo)依附,根(gen)本無苦(ku)厄的(de)了。
張(zhang)(zhang)(zhang)旭(xu)(xu),生(sheng)卒年不(bu)詳(xiang),字(zi)伯高,一(yi)字(zi)季明,吳(wu)郡(江蘇蘇州(zhou))人(ren)。初(chu)仕為常(chang)(chang)熟尉,后官至(zhi)金吾長史,人(ren)稱(cheng)“張(zhang)(zhang)(zhang)長史”。其(qi)母陸(lu)氏為初(chu)唐書(shu)家(jia)陸(lu)柬之的(de)(de)(de)(de)侄女,即虞世(shi)(shi)南的(de)(de)(de)(de)外孫女。陸(lu)氏世(shi)(shi)代(dai)以書(shu)傳(chuan)業,有(you)(you)(you)(you)稱(cheng)于史。張(zhang)(zhang)(zhang)旭(xu)(xu)為人(ren)灑(sa)脫不(bu)羈,豁達(da)大(da)度,卓爾不(bu)群,才華橫溢,學識(shi)淵博(bo)。與李白、賀知章相(xiang)友善,杜甫將(jiang)他(ta)(ta)三人(ren)列入“飲(yin)中(zhong)(zhong)八仙”。是一(yi)位極有(you)(you)(you)(you)個性(xing)(xing)的(de)(de)(de)(de)草書(shu)大(da)家(jia),因他(ta)(ta)常(chang)(chang)喝(he)得大(da)醉,就呼叫狂走,然(ran)后落筆(bi)成書(shu),甚至(zhi)以頭發(fa)蘸墨書(shu)寫(xie),故(gu)又有(you)(you)(you)(you)“張(zhang)(zhang)(zhang)顛”的(de)(de)(de)(de)雅(ya)稱(cheng)。后懷素繼承(cheng)和發(fa)展了其(qi)筆(bi)法(fa),也以草書(shu)得名(ming),并稱(cheng)“顛張(zhang)(zhang)(zhang)醉素”。張(zhang)(zhang)(zhang)旭(xu)(xu)性(xing)(xing)格豪放(fang),嗜好飲(yin)酒,常(chang)(chang)在大(da)醉后手舞足蹈,然(ran)后回到(dao)(dao)桌前(qian),提筆(bi)落墨,一(yi)揮而就。有(you)(you)(you)(you)人(ren)說(shuo)他(ta)(ta)粗魯,給他(ta)(ta)取了個張(zhang)(zhang)(zhang)癲的(de)(de)(de)(de)雅(ya)號(hao)。其(qi)實他(ta)(ta)很細心,他(ta)(ta)認為在日常(chang)(chang)生(sheng)活(huo)中(zhong)(zhong)所觸(chu)到(dao)(dao)的(de)(de)(de)(de)事物,都能啟發(fa)寫(xie)字(zi)。偶(ou)有(you)(you)(you)(you)所獲,即熔(rong)冶于自己(ji)的(de)(de)(de)(de)書(shu)法(fa)中(zhong)(zhong)。當時人(ren)們只要(yao)得到(dao)(dao)他(ta)(ta)的(de)(de)(de)(de)片紙支字(zi),都視若珍品,世(shi)(shi)襲真藏。那時候(hou),張(zhang)(zhang)(zhang)旭(xu)(xu)有(you)(you)(you)(you)個鄰(lin)居,家(jia)境貧困,聽(ting)說(shuo)張(zhang)(zhang)(zhang)旭(xu)(xu)性(xing)(xing)情(qing)慷慨,就寫(xie)信(xin)給張(zhang)(zhang)(zhang)旭(xu)(xu),希望得到(dao)(dao)他(ta)(ta)的(de)(de)(de)(de)資助。張(zhang)(zhang)(zhang)旭(xu)(xu)非常(chang)(chang)同情(qing)鄰(lin)人(ren),便在信(xin)中(zhong)(zhong)說(shuo)道:您只要(yao)說(shuo)這(zhe)信(xin)是張(zhang)(zhang)(zhang)旭(xu)(xu)寫(xie)的(de)(de)(de)(de),要(yao)價可上(shang)百金。鄰(lin)人(ren)將(jiang)信(xin)照著他(ta)(ta)的(de)(de)(de)(de)話上(shang)街售賣,果(guo)然(ran)不(bu)到(dao)(dao)半日就被(bei)爭(zheng)購一(yi)空。鄰(lin)人(ren)高興地回到(dao)(dao)家(jia),并向(xiang)張(zhang)(zhang)(zhang)旭(xu)(xu)致萬分的(de)(de)(de)(de)感謝。
張(zhang)旭的(de)書(shu)(shu)(shu)(shu)法(fa),始化(hua)于張(zhang)芝(zhi)、二(er)王(wang)一(yi)路,以(yi)草書(shu)(shu)(shu)(shu)成就(jiu)最高。史(shi)稱“草圣”。他(ta)(ta)自己以(yi)繼承“二(er)王(wang)”傳統為自豪,字字有(you)法(fa),另一(yi)方面又(you)效法(fa)張(zhang)芝(zhi)草書(shu)(shu)(shu)(shu)之(zhi)(zhi)藝,創造出(chu)瀟灑磊落,變幻莫測的(de)狂草來(lai),其狀驚(jing)世駭俗。相傳他(ta)(ta)見公主與擔(dan)夫(fu)爭道(dao),又(you)聞(wen)鼓吹而得筆法(fa)之(zhi)(zhi)意;在河(he)南(nan)鄴縣時愛看公孫大娘(niang)舞西(xi)河(he)劍器,并因此而得草書(shu)(shu)(shu)(shu)之(zhi)(zhi)神。顏真卿曾兩度(du)辭官向他(ta)(ta)請教筆法(fa)。張(zhang)旭是(shi)一(yi)位純粹(cui)的(de)藝術家,他(ta)(ta)把滿腔情感傾注在點畫(hua)之(zhi)(zhi)間,旁若無人,如(ru)醉如(ru)癡,如(ru)癲如(ru)狂。唐韓(han)愈《送(song)高閑上(shang)人序》中贊(zan)之(zhi)(zhi):“喜怒、窘窮(qiong)、憂悲、愉(yu)佚、怨恨、思(si)慕、酣醉、無聊、不(bu)平,有(you)動于心,必(bi)于草書(shu)(shu)(shu)(shu)焉發(fa)之(zhi)(zhi)。觀于物(wu),見山(shan)水崖谷、鳥獸蟲(chong)魚、草木之(zhi)(zhi)花實、日月列星、風雨水火、雷霆霹靂(li)、歌舞戰斗、天地事(shi)物(wu)之(zhi)(zhi)變,可喜可愕,一(yi)寓于書(shu)(shu)(shu)(shu),故旭之(zhi)(zhi)書(shu)(shu)(shu)(shu),變動猶(you)鬼神,不(bu)可端倪,以(yi)此終其身(shen)而名后(hou)世。”這是(shi)一(yi)位真正的(de)藝術家對(dui)(dui)藝術的(de)執著(zhu)的(de)真實寫照(zhao)。難怪后(hou)人論及唐人書(shu)(shu)(shu)(shu)法(fa),對(dui)(dui)歐、虞、褚、顏、柳、素等均有(you)褒(bao)貶,唯對(dui)(dui)張(zhang)旭無不(bu)贊(zan)嘆不(bu)已,這是(shi)藝術史(shi)上(shang)絕無僅有(you)的(de)。