張(zhang)(zhang)(zhang)旭(xu)的《草(cao)(cao)(cao)書心(xin)經(jing)》最早見于《碑刻拔萃》,其《唐草(cao)(cao)(cao)心(xin)經(jing)》碑目下寫(xie)明張(zhang)(zhang)(zhang)旭(xu),此(ci)前碑林(lin)中有明成化年(nian)間知府孫仁從(cong)百塔寺移來的《草(cao)(cao)(cao)書心(xin)經(jing)》,《關中金石文(wen)字存逸(yi)考》對這兩(liang)種草(cao)(cao)(cao)書“心(xin)經(jing)”都(dou)錄,其“心(xin)經(jing)、肚痛帖(tie)、千文(wen)斷碑”條下注“均張(zhang)(zhang)(zhang)旭(xu)草(cao)(cao)(cao)書,無年(nian)月”,并(bing)稱“右(you)三石均在西安(an)碑林(lin)”。張(zhang)(zhang)(zhang)旭(xu)的《草(cao)(cao)(cao)書心(xin)經(jing)》最晚見于民國(guo)三年(nian)(1914年(nian))《碑林(lin)碑目表(biao)》,但此(ci)后便下落不明了。
觀自在菩(pu)薩,行深(shen)般(ban)若(ruo)波(bo)(bo)羅(luo)(luo)(luo)蜜(mi)(mi)多(duo)(duo)時,照見五蘊皆空(kong)(kong)(kong),度一切苦(ku)(ku)厄。舍利子,色(se)(se)不(bu)(bu)異(yi)空(kong)(kong)(kong),空(kong)(kong)(kong)不(bu)(bu)異(yi)色(se)(se),色(se)(se)即是(shi)(shi)(shi)空(kong)(kong)(kong),空(kong)(kong)(kong)即是(shi)(shi)(shi)色(se)(se),受(shou)想行識,亦(yi)(yi)復如(ru)是(shi)(shi)(shi)。舍利子,是(shi)(shi)(shi)諸法空(kong)(kong)(kong)相,不(bu)(bu)生(sheng)不(bu)(bu)滅,不(bu)(bu)垢不(bu)(bu)凈,不(bu)(bu)增不(bu)(bu)減。是(shi)(shi)(shi)故(gu)空(kong)(kong)(kong)中無(wu)(wu)(wu)(wu)(wu)色(se)(se),無(wu)(wu)(wu)(wu)(wu)受(shou)想行識,無(wu)(wu)(wu)(wu)(wu)眼耳鼻舌身(shen)意,無(wu)(wu)(wu)(wu)(wu)色(se)(se)聲(sheng)香味(wei)觸法,無(wu)(wu)(wu)(wu)(wu)眼界,乃至無(wu)(wu)(wu)(wu)(wu)意識界,無(wu)(wu)(wu)(wu)(wu)無(wu)(wu)(wu)(wu)(wu)明(ming)(ming),亦(yi)(yi)無(wu)(wu)(wu)(wu)(wu)無(wu)(wu)(wu)(wu)(wu)明(ming)(ming)盡,乃至無(wu)(wu)(wu)(wu)(wu)老死,亦(yi)(yi)無(wu)(wu)(wu)(wu)(wu)老死盡。無(wu)(wu)(wu)(wu)(wu)苦(ku)(ku)集滅道(dao),無(wu)(wu)(wu)(wu)(wu)智(zhi)亦(yi)(yi)無(wu)(wu)(wu)(wu)(wu)得。以無(wu)(wu)(wu)(wu)(wu)所得故(gu)。菩(pu)提(ti)(ti)薩埵,依般(ban)若(ruo)波(bo)(bo)羅(luo)(luo)(luo)蜜(mi)(mi)多(duo)(duo)故(gu),心無(wu)(wu)(wu)(wu)(wu)掛礙。無(wu)(wu)(wu)(wu)(wu)掛礙故(gu),無(wu)(wu)(wu)(wu)(wu)有(you)恐怖,遠(yuan)離顛倒夢想,究竟(jing)涅盤(pan)。三(san)世諸佛,依般(ban)若(ruo)波(bo)(bo)羅(luo)(luo)(luo)蜜(mi)(mi)多(duo)(duo)故(gu),得阿耨(nou)多(duo)(duo)羅(luo)(luo)(luo)三(san)藐三(san)菩(pu)提(ti)(ti)。故(gu)知般(ban)若(ruo)波(bo)(bo)羅(luo)(luo)(luo)蜜(mi)(mi)多(duo)(duo),是(shi)(shi)(shi)大神咒,是(shi)(shi)(shi)大明(ming)(ming)咒,是(shi)(shi)(shi)無(wu)(wu)(wu)(wu)(wu)上咒,是(shi)(shi)(shi)無(wu)(wu)(wu)(wu)(wu)等等咒,能除一切苦(ku)(ku),真實不(bu)(bu)虛。故(gu)說般(ban)若(ruo)波(bo)(bo)羅(luo)(luo)(luo)蜜(mi)(mi)多(duo)(duo)咒,即說咒曰(yue):揭(jie)諦揭(jie)諦,波(bo)(bo)羅(luo)(luo)(luo)揭(jie)諦,波(bo)(bo)羅(luo)(luo)(luo)僧揭(jie)諦,菩(pu)提(ti)(ti)薩婆訶(he)。
凡人要(yao)度苦(ku)厄(e),了(le)生死,成大(da)(da)覺,非(fei)從自(zi)(zi)心(xin)下手不(bu)(bu)可。但(dan)要(yao)明(ming)白自(zi)(zi)心(xin),只依這二(er)百六(liu)十個(ge)字(zi),已(yi)經(jing)(jing)夠了(le)。但(dan)空(kong)(kong)的(de)道理(li)不(bu)(bu)明(ming)白,自(zi)(zi)心(xin)的(de)相貌也(ye)難徹了(le)。這個(ge)經(jing)(jing),最(zui)主(zhu)要(yao)是(shi)(shi)說性空(kong)(kong)的(de)道理(li),不(bu)(bu)是(shi)(shi)世(shi)人所說的(de)空(kong)(kong),那(nei)是(shi)(shi)斷(duan)滅空(kong)(kong),他們誤解(jie)佛法(fa)是(shi)(shi)消極自(zi)(zi)了(le)的(de)。今把此經(jing)(jing)判(pan)分七段,用白話來逐(zhu)字(zi)逐(zhu)句(ju)解(jie)釋,使世(shi)人明(ming)白空(kong)(kong)的(de)真義(yi),不(bu)(bu)至誤會(hui)造(zao)業。由此斷(duan)一切苦(ku)厄(e),并(bing)可發(fa)大(da)(da)悲平等心(xin)救世(shi),證明(ming)佛法(fa)在社會(hui)上的(de)大(da)(da)用,實是(shi)(shi)開發(fa)世(shi)界大(da)(da)同唯一的(de)法(fa)寶。
【般(ban)(ban)若(ruo)(ruo)】這是(shi)梵文(wen),我國名為大(da)智(zhi)慧。因為中(zhong)國文(wen)字(zi)難盡(jin)其(qi)義(yi)(yi),所以仍用原文(wen),并(bing)且尊重這幾個(ge)字(zi),所以不(bu)(bu)譯。這個(ge)般(ban)(ban)若(ruo)(ruo),全(quan)是(shi)說心的(de)妙(miao)用。上自(zi)佛,下至眾(zhong)生(sheng),無不(bu)(bu)由(you)此而(er)成佛道(dao),了(le)生(sheng)死,度苦厄。論(lun)其(qi)性體,是(shi)不(bu)(bu)生(sheng)不(bu)(bu)滅的(de)金剛(gang);論(lun)其(qi)相(xiang)貌,卻是(shi)無形無狀的(de)實(shi)相(xiang);論(lun)其(qi)妙(miao)用,乃是(shi)不(bu)(bu)可測(ce)知的(de)圓(yuan)通(tong)(tong)神(shen)妙(miao)。這個(ge)般(ban)(ban)若(ruo)(ruo),是(shi)人(ren)(ren)人(ren)(ren)有(you)(you)分的(de),佛和眾(zhong)生(sheng)都是(shi)平等(deng)的(de);不(bu)(bu)過佛是(shi)開了(le)般(ban)(ban)若(ruo)(ruo)慧,眾(zhong)生(sheng)是(shi)有(you)(you)而(er)不(bu)(bu)開,被無明所蒙住(zhu)了(le)。至于(yu)般(ban)(ban)若(ruo)(ruo)兩個(ge)字(zi),解釋(shi)卻有(you)(you)許多(duo)字(zi),當云(yun)“通(tong)(tong)達世(shi)(shi)(shi)間法出世(shi)(shi)(shi)間法,融通(tong)(tong)無礙(ai),恰到(dao)好處,而(er)又不(bu)(bu)執取諸法的(de)大(da)智(zhi)慧。”才能(neng)(neng)盡(jin)其(qi)義(yi)(yi)。因為世(shi)(shi)(shi)間法人(ren)(ren)事(shi)等(deng)等(deng),都是(shi)佛法。佛是(shi)覺義(yi)(yi),能(neng)(neng)覺悟世(shi)(shi)(shi)上一切人(ren)(ren)情世(shi)(shi)(shi)故(gu)。盡(jin)了(le)人(ren)(ren)道(dao),才可成佛。總(zong)之(zhi),入(ru)世(shi)(shi)(shi)出世(shi)(shi)(shi),只是(shi)一心,顛倒煩(fan)惱,貪嗔癡迷,是(shi)六(liu)道(dao)眾(zhong)生(sheng)的(de)心;如能(neng)(neng)空凈自(zi)在,不(bu)(bu)固執,便(bian)是(shi)佛菩薩的(de)心。所以離(li)世(shi)(shi)(shi)法,便(bian)沒有(you)(you)佛法;離(li)了(le)般(ban)(ban)若(ruo)(ruo),只有(you)(you)作孽受苦厄的(de)分了(le)。
【波羅(luo)】此(ci)言彼(bi)岸(an);因(yin)為有個度(du)字,所以假(jia)定一條(tiao)生(sheng)死河,眾生(sheng)在苦惱的此(ci)岸(an),要度(du)過到清凈的彼(bi)岸(an),用(yong)來(lai)比喻,不是真有此(ci)岸(an)彼(bi)岸(an)。
【蜜】是(shi)到的意思,是(shi)到了果位了。果位是(shi)究竟(jing)涅盤(pan),涅盤(pan)就是(shi)清凈。
【多】是(shi)(shi)上面(mian)的(de)意思。到彼岸之上,才(cai)是(shi)(shi)究竟(jing)(jing)。現在(zai)假分五步:第一(yi)步在(zai)此岸;第二(er)步入流(liu),是(shi)(shi)下了渡船了,是(shi)(shi)初發(fa)心(xin)的(de)人,亦(yi)是(shi)(shi)初果羅漢;第三(san)步是(shi)(shi)中流(liu),船在(zai)河中間,如聲聞緣覺;第四步到了彼岸,是(shi)(shi)十地以下的(de)菩(pu)薩,終不是(shi)(shi)究竟(jing)(jing);必第五步上岸,“多”舍(she)去(qu)了船,即是(shi)(shi)舍(she)去(qu)了法(fa)見(jian),掃除了執心(xin),斯是(shi)(shi)了無掛礙的(de)等覺菩(pu)薩和佛(fo)。
【心(xin)(xin)(xin)(xin)(xin)】心(xin)(xin)(xin)(xin)(xin)是(shi)(shi)(shi)什(shen)么(me)?是(shi)(shi)(shi)個(ge)影子,不(bu)(bu)(bu)能說有(you)(you)(you),不(bu)(bu)(bu)能說無(wu):所(suo)以(yi)無(wu)形段,不(bu)(bu)(bu)過是(shi)(shi)(shi)六(liu)根(gen)(眼、耳、鼻(bi)、舌、身、意)和六(liu)塵(色、聲(sheng)、香、味、觸、法(fa))相對起(qi)(qi)了(le)(le)認識(shi)(shi),叫(jiao)做(zuo)六(liu)識(shi)(shi)(眼識(shi)(shi)、耳識(shi)(shi)、鼻(bi)識(shi)(shi)、舌識(shi)(shi)、身識(shi)(shi)、意識(shi)(shi)),所(suo)以(yi)是(shi)(shi)(shi)集起(qi)(qi)的(de)(de)(de)(de)。就是(shi)(shi)(shi)心(xin)(xin)(xin)(xin)(xin)同外境集合而(er)(er)(er)緣起(qi)(qi)的(de)(de)(de)(de)幻(huan)(huan)(huan)影,即名幻(huan)(huan)(huan)心(xin)(xin)(xin)(xin)(xin);心(xin)(xin)(xin)(xin)(xin)中(zhong)起(qi)(qi)的(de)(de)(de)(de)道(dao)理(li),叫(jiao)做(zuo)幻(huan)(huan)(huan)法(fa);執(zhi)住(zhu)個(ge)幻(huan)(huan)(huan)我成(cheng)個(ge)幻(huan)(huan)(huan)見,于是(shi)(shi)(shi)成(cheng)熟了(le)(le),就有(you)(you)(you)六(liu)道(dao)生(sheng)(sheng)(sheng)(sheng)(sheng)死(si)(si)(si)。但(dan)造(zao)成(cheng)這(zhe)個(ge)生(sheng)(sheng)(sheng)(sheng)(sheng)死(si)(si)(si)的(de)(de)(de)(de)是(shi)(shi)(shi)幻(huan)(huan)(huan)心(xin)(xin)(xin)(xin)(xin),要開(kai)般若(ruo)智(zhi)慧(hui)了(le)(le)脫生(sheng)(sheng)(sheng)(sheng)(sheng)死(si)(si)(si)的(de)(de)(de)(de),還是(shi)(shi)(shi)要用(yong)這(zhe)幻(huan)(huan)(huan)心(xin)(xin)(xin)(xin)(xin);成(cheng)到佛(fo)(涅(nie)盤(pan)(pan)(pan)),也是(shi)(shi)(shi)用(yong)這(zhe)幻(huan)(huan)(huan)心(xin)(xin)(xin)(xin)(xin),你既然(ran)(ran)知道(dao)是(shi)(shi)(shi)幻(huan)(huan)(huan)的(de)(de)(de)(de),那么(me)就有(you)(you)(you)幻(huan)(huan)(huan)心(xin)(xin)(xin)(xin)(xin)造(zao)成(cheng)幻(huan)(huan)(huan)法(fa),一(yi)切(qie)人事等等,六(liu)道(dao)生(sheng)(sheng)(sheng)(sheng)(sheng)死(si)(si)(si)涅(nie)盤(pan)(pan)(pan),還不(bu)(bu)(bu)是(shi)(shi)(shi)一(yi)樣(yang)是(shi)(shi)(shi)幻(huan)(huan)(huan)的(de)(de)(de)(de)?由此(ci)可覺(jue)本(ben)(ben)來沒有(you)(you)(you)生(sheng)(sheng)(sheng)(sheng)(sheng)死(si)(si)(si),都是(shi)(shi)(shi)冤枉(wang)造(zao)作。既無(wu)生(sheng)(sheng)(sheng)(sheng)(sheng)死(si)(si)(si),就用(yong)不(bu)(bu)(bu)著涅(nie)盤(pan)(pan)(pan)了(le)(le),所(suo)以(yi)說諸法(fa)空相,涅(nie)盤(pan)(pan)(pan)生(sheng)(sheng)(sheng)(sheng)(sheng)死(si)(si)(si)等空華,即是(shi)(shi)(shi)此(ci)意。但(dan)又為什(shen)么(me)分真(zhen)心(xin)(xin)(xin)(xin)(xin)妄(wang)心(xin)(xin)(xin)(xin)(xin)呢?這(zhe)是(shi)(shi)(shi)不(bu)(bu)(bu)得(de)已而(er)(er)(er)替(ti)初學(xue)的(de)(de)(de)(de)人說,其(qi)實心(xin)(xin)(xin)(xin)(xin),根(gen)本(ben)(ben)不(bu)(bu)(bu)有(you)(you)(you),不(bu)(bu)(bu)可得(de),又分什(shen)么(me)真(zhen)和妄(wang)呢?不(bu)(bu)(bu)過幻(huan)(huan)(huan)心(xin)(xin)(xin)(xin)(xin)不(bu)(bu)(bu)能除,人事上(shang)一(yi)切(qie)的(de)(de)(de)(de)幻(huan)(huan)(huan)用(yong)不(bu)(bu)(bu)能廢,所(suo)以(yi)權分真(zhen)心(xin)(xin)(xin)(xin)(xin)妄(wang)心(xin)(xin)(xin)(xin)(xin)。真(zhen)心(xin)(xin)(xin)(xin)(xin)是(shi)(shi)(shi)無(wu)心(xin)(xin)(xin)(xin)(xin)之(zhi)心(xin)(xin)(xin)(xin)(xin),何以(yi)叫(jiao)無(wu)心(xin)(xin)(xin)(xin)(xin)之(zhi)心(xin)(xin)(xin)(xin)(xin)呢?即是(shi)(shi)(shi)不(bu)(bu)(bu)起(qi)(qi)念(nian)時,而(er)(er)(er)見聞覺(jue)知仍舊了(le)(le)了(le)(le),卻無(wu)分別(bie),寂(ji)然(ran)(ran)不(bu)(bu)(bu)動的(de)(de)(de)(de),此(ci)是(shi)(shi)(shi)真(zhen)心(xin)(xin)(xin)(xin)(xin);如一(yi)起(qi)(qi)了(le)(le)念(nian),分別(bie)人事,而(er)(er)(er)可以(yi)心(xin)(xin)(xin)(xin)(xin)不(bu)(bu)(bu)顛倒,亦不(bu)(bu)(bu)逐境流浪,頓然(ran)(ran)歸到無(wu)心(xin)(xin)(xin)(xin)(xin)本(ben)(ben)位,此(ci)還是(shi)(shi)(shi)真(zhen)心(xin)(xin)(xin)(xin)(xin)。至(zhi)于念(nian)念(nian)流浪,不(bu)(bu)(bu)覺(jue)漸漸入了(le)(le)迷(mi)途,此(ci)名妄(wang)心(xin)(xin)(xin)(xin)(xin),但(dan)本(ben)(ben)體(ti)勿(wu)失的(de)(de)(de)(de)。這(zhe)部心(xin)(xin)(xin)(xin)(xin)經,就教你凜覺(jue)的(de)(de)(de)(de)法(fa)子,用(yong)智(zhi)慧(hui)觀照(zhao)什(shen)么(me)是(shi)(shi)(shi)心(xin)(xin)(xin)(xin)(xin)?什(shen)么(me)是(shi)(shi)(shi)苦(ku)厄?又如何回(hui)歸到清凈寂(ji)滅無(wu)心(xin)(xin)(xin)(xin)(xin)之(zhi)心(xin)(xin)(xin)(xin)(xin)的(de)(de)(de)(de)本(ben)(ben)位?所(suo)以(yi)名為般若(ruo)波羅蜜多心(xin)(xin)(xin)(xin)(xin)經。
【經】有許(xu)多意思(si):如“路(lu)”,指(zhi)示我(wo)們回復真心(xin)之(zhi)路(lu)的(de)(de)(de);“法(fa)”,一切方(fang)法(fa);“貫”,貫通前(qian)后的(de)(de)(de)義理;“契”,契合各(ge)人(ren)的(de)(de)(de)機(ji),各(ge)事的(de)(de)(de)理,有這幾種解釋。現在二百六十(shi)個字,是文字般(ban)若(ruo),指(zhi)示我(wo)們觀照般(ban)若(ruo)的(de)(de)(de)方(fang)法(fa);照此去做,實證實相般(ban)若(ruo)的(de)(de)(de)究竟(jing),總(zong)不出眾生心(xin)行中事,所(suo)以經是完(wan)全指(zhi)我(wo)們自(zi)身而說的(de)(de)(de)。
此經共有七個(ge)(ge)翻譯(yi),這(zhe)(zhe)是(shi)(shi)(shi)唐朝三藏大(da)師玄(xuan)奘所譯(yi),文(wen)是(shi)(shi)(shi)簡單的(de)(de),義(yi)是(shi)(shi)(shi)深奧的(de)(de)。雖有七譯(yi),意(yi)(yi)義(yi)是(shi)(shi)(shi)一樣(yang)的(de)(de)。讀經當重意(yi)(yi)義(yi),不(bu)(bu)(bu)(bu)可(ke)徒在(zai)文(wen)字(zi)上死執。此經是(shi)(shi)(shi)替(ti)大(da)乘菩(pu)薩(sa)登(deng)佛位說的(de)(de),表至高無上的(de)(de)佛境,意(yi)(yi)境只有自(zi)(zi)己(ji)曉得,說不(bu)(bu)(bu)(bu)出的(de)(de),所以(yi)(yi)叫做無字(zi)真經。并不(bu)(bu)(bu)(bu)是(shi)(shi)(shi)真的(de)(de)無字(zi),愿學人(ren)自(zi)(zi)己(ji)領會自(zi)(zi)己(ji)的(de)(de)境界,到了如(ru)何地位;至于佛的(de)(de)境界,卻(que)不(bu)(bu)(bu)(bu)是(shi)(shi)(shi)二乘人(ren)或十地以(yi)(yi)下的(de)(de)菩(pu)薩(sa)可(ke)以(yi)(yi)測知(zhi)(zhi)的(de)(de)。我們東土人(ren),大(da)乘根器多(duo)而厚,所以(yi)(yi)不(bu)(bu)(bu)(bu)論男的(de)(de)女的(de)(de),識(shi)字(zi)不(bu)(bu)(bu)(bu)識(shi)字(zi),都喜歡讀這(zhe)(zhe)個(ge)(ge)經;譬如(ru)人(ren)聞香(xiang),個(ge)(ge)個(ge)(ge)人(ren)知(zhi)(zhi)道(dao)香(xiang)味好,但多(duo)半不(bu)(bu)(bu)(bu)知(zhi)(zhi)道(dao)是(shi)(shi)(shi)什(shen)么香(xiang);而受(shou)薰是(shi)(shi)(shi)平等(deng)的(de)(de),所以(yi)(yi)不(bu)(bu)(bu)(bu)可(ke)思議。以(yi)(yi)上釋(shi)題竟。
【觀(guan)】定下了(le)心,運想那個道理叫(jiao)做(zuo)觀(guan)。這個觀(guan),是已證到果地(di)(di)圓成的妙觀(guan),不是因地(di)(di)初修作(zuo)觀(guan)的觀(guan),是大自(zi)在觀(guan),般若的大機(ji)大用已經啟發,心無能觀(guan),亦無所觀(guan),是能所雙忘的妙觀(guan)。
【自(zi)(zi)(zi)在(zai)】是(shi)(shi)(shi)無(wu)可(ke)無(wu)不(bu)可(ke)的(de)自(zi)(zi)(zi)在(zai),不(bu)是(shi)(shi)(shi)自(zi)(zi)(zi)由。自(zi)(zi)(zi)由是(shi)(shi)(shi)不(bu)肯受(shou)拘(ju)束(shu)的(de),但(dan)環境(jing)不(bu)如你的(de)意(yi)思,便苦(ku)(ku)了。獨有(you)自(zi)(zi)(zi)在(zai),是(shi)(shi)(shi)到處能(neng)安,自(zi)(zi)(zi)然地不(bu)受(shou)環境(jing)所困,一切好(hao)壞(huai)隨緣;樂亦不(bu)喜,苦(ku)(ku)亦不(bu)惱(nao),知(zhi)道他是(shi)(shi)(shi)本來空,自(zi)(zi)(zi)己(ji)有(you)主宰的(de)。這個(ge)自(zi)(zi)(zi)在(zai),是(shi)(shi)(shi)指大自(zi)(zi)(zi)在(zai)。
【菩(pu)薩(sa)】是(shi)菩(pu)提薩(sa)埵的(de)簡稱(cheng),能自己覺(jue)悟,再(zai)能覺(jue)悟人(ren)的(de)謂之菩(pu)薩(sa);所(suo)以是(shi)人(ren)天(tian)的(de)導師,為三(san)界的(de)善知識。三(san)界是(shi):(一)欲(yu)界,由人(ren)的(de)一部分下至(zhi)五道(dao);(二)色界,指天(tian)道(dao);(三(san))無色界,指禪天(tian);總是(shi)在(zai)六(liu)道(dao)中。菩(pu)薩(sa)分在(zai)家,出家,地前,登地,十地等覺(jue),最高是(shi)一生補處菩(pu)薩(sa),就是(shi)佛退位(wei)后,他來接位(wei)的(de),如此土(tu)的(de)彌勒佛,西(xi)方的(de)觀世音大(da)(da)士(shi)。這(zhe)個菩(pu)薩(sa),是(shi)指十地等覺(jue)將登佛位(wei)的(de)大(da)(da)自在(zai)菩(pu)薩(sa)。
【行(xing)】心行(xing),心中起(qi)種種妙觀妙行(xing)的大用,作種種自利(li)利(li)他二事業。
【深(shen)】不是深(shen)淺的深(shen),是不可測量(liang)的意思,圓(yuan)遍廣大,究竟無(wu)上的妙行。
【般若波羅蜜多】上面已經解釋(shi)過了(le),就說菩薩的功(gong)行,已到究竟地(di),登彼岸(an)之上了(le)。
【時(shi)】這時(shi)字關系甚大(da),顯明(ming)到了這個境界(jie)的(de)時(shi)候,正是果位的(de)時(shi)候,已經斷(duan)除一切煩(fan)惱,度盡苦厄,沒有(you)掛礙的(de)了。在(zai)下兩句“照見五蘊皆(jie)空,度一切苦厄”之后的(de)意境,點明(ming)大(da)自在(zai)的(de)光景,不可草(cao)(cao)草(cao)(cao)。
【照見】朗然覺照,徹見無余的(de)(de)意(yi)思,是無功用的(de)(de)功用,毫不著意(yi)的(de)(de)覺照,心(xin)神會(hui)通的(de)(de)了。
【五(wu)(wu)蘊】指(zhi)色(se)(se)、受(shou)、想(xiang)、行(xing)、識,這(zhe)五(wu)(wu)事蘊結不分,叫做五(wu)(wu)蘊。此(ci)言心和外境(jing)相(xiang)蘊合,統名曰色(se)(se)。一個色(se)(se)字(zi),包括五(wu)(wu)個字(zi)在內,并且包括外面(mian)一切一切有相(xiang)相(xiang)形(xing)形(xing)色(se)(se)色(se)(se),內面(mian)無相(xiang)相(xiang)思想(xiang)方面(mian)都在內。外境(jing)原(yuan)是色(se)(se),而我的(de)眼、耳(er)、鼻、舌(she)、身、意(yi)也(ye)是色(se)(se);外色(se)(se)和內色(se)(se)接(jie)觸了(le),就(jiu)(jiu)有個受(shou);既受(shou)了(le),就(jiu)(jiu)要去(qu)想(xiang)象他,這(zhe)是想(xiang);想(xiang)到了(le),心中(zhong)一行(xing)轉念,這(zhe)是行(xing);轉出那(nei)知識來,就(jiu)(jiu)是識;所以(yi)受(shou)想(xiang)行(xing)識四個也(ye)還是色(se)(se),總是幻(huan)心幻(huan)起的(de)作用,成就(jiu)(jiu)種種的(de)幻(huan)法(fa)。這(zhe)個五(wu)(wu)蘊,是眾生造(zao)孽(nie)受(shou)苦成立六道生死(si)的(de)資(zi)本,但(dan)也(ye)是開般若,除習氣,度苦厄,了(le)生死(si)的(de)工
具,也(ye)就是(shi)佛菩薩(sa)成大覺(jue)度眾生(sheng)的工具。同要(yao)用五蘊,只是(shi)佛菩薩(sa)能(neng)照見(jian)本空,可以善用,不被所(suo)轉(zhuan),眾生(sheng)反(fan)被所(suo)縛(fu);是(shi)在覺(jue)不覺(jue),明(ming)空不明(ming)空之別(bie),不要(yao)指定為(wei)不好的東西,反(fan)生(sheng)了偏見(jian)。
【皆】統統包(bao)盡無余,就是一切的意思。不但人(ren)空(kong),法亦空(kong),連照見(jian)亦空(kong),因為照見(jian)亦是五蘊,所(suo)以稱皆。
【空(kong)(kong)】世上(shang)的(de)人(ren),往(wang)往(wang)不(bu)(bu)明白空(kong)(kong)的(de)道理,籠統說(shuo):空(kong)(kong)就是(shi)沒有(you)(you)了(le)(le)。不(bu)(bu)知“空(kong)(kong)”有(you)(you)空(kong)(kong)間、虛(xu)空(kong)(kong)、空(kong)(kong)相(xiang)(xiang)(xiang)、空(kong)(kong)義(yi)種種的(de)分別。今分為兩(liang)種:一空(kong)(kong)相(xiang)(xiang)(xiang),是(shi)有(you)(you)相(xiang)(xiang)(xiang)的(de),如空(kong)(kong)屋(wu),人(ren)滿了(le)(le),空(kong)(kong)相(xiang)(xiang)(xiang)破了(le)(le),所以“有(you)(you)”與“空(kong)(kong)”是(shi)相(xiang)(xiang)(xiang)對的(de),這就是(shi)世人(ren)說(shuo)的(de)沒有(you)(you)就是(shi)空(kong)(kong)了(le)(le)。經上(shang)另有(you)(you)十八空(kong)(kong)義(yi),不(bu)(bu)必盡說(shuo)。
至于(yu)佛經上所(suo)(suo)說(shuo)的(de)“空(kong)(kong)(kong)”,是(shi)(shi)(shi)(shi)(shi)(shi)空(kong)(kong)(kong)義(yi),是(shi)(shi)(shi)(shi)(shi)(shi)性(xing)(xing)(xing)空(kong)(kong)(kong),是(shi)(shi)(shi)(shi)(shi)(shi)本(ben)來(lai)(lai)空(kong)(kong)(kong),是(shi)(shi)(shi)(shi)(shi)(shi)與一(yi)切(qie)(qie)(qie)(qie)(qie)萬有(you)(you)相(xiang)(xiang)(xiang)和合的(de),不(bu)是(shi)(shi)(shi)(shi)(shi)(shi)相(xiang)(xiang)(xiang)對(dui)的(de),不(bu)是(shi)(shi)(shi)(shi)(shi)(shi)沒有(you)(you)的(de),是(shi)(shi)(shi)(shi)(shi)(shi)有(you)(you)而空(kong)(kong)(kong)的(de)。要明白(bai)這個空(kong)(kong)(kong)的(de)意義(yi),先得明白(bai)幾點:所(suo)(suo)謂宇(yu)宙間一(yi)切(qie)(qie)(qie)(qie)(qie)形形色(se)色(se),山(shan)河大地,日月(yue)星辰,下至一(yi)切(qie)(qie)(qie)(qie)(qie)用物(wu)、植(zhi)物(wu)、動(dong)物(wu)和我(wo)的(de)身體,都(dou)是(shi)(shi)(shi)(shi)(shi)(shi)有(you)(you)相(xiang)(xiang)(xiang)相(xiang)(xiang)(xiang);還有(you)(you)我(wo)的(de)思(si)想(xiang)、道(dao)理、人(ren)事(shi)、人(ren)情、喜怒哀樂,都(dou)是(shi)(shi)(shi)(shi)(shi)(shi)無(wu)(wu)相(xiang)(xiang)(xiang)相(xiang)(xiang)(xiang);一(yi)切(qie)(qie)(qie)(qie)(qie)包(bao)括在內,總(zong)名曰色(se),在因(yin)地上總(zong)是(shi)(shi)(shi)(shi)(shi)(shi)空(kong)(kong)(kong)的(de)。因(yin)為(wei)以(yi)上一(yi)切(qie)(qie)(qie)(qie)(qie)色(se),尋不(bu)出一(yi)件是(shi)(shi)(shi)(shi)(shi)(shi)有(you)(you)獨立(li)自(zi)(zi)性(xing)(xing)(xing)的(de)。第(di)一(yi)說(shuo)有(you)(you)相(xiang)(xiang)(xiang)的(de):拿(na)布(bu)來(lai)(lai)比,布(bu)沒有(you)(you)獨立(li)自(zi)(zi)性(xing)(xing)(xing),變成為(wei)布(bu)的(de),須(xu)依(yi)于(yu)紗(sha)(sha)(sha)線而成;紗(sha)(sha)(sha)線不(bu)能自(zi)(zi)為(wei)紗(sha)(sha)(sha)線,必待棉(mian)花;棉(mian)花不(bu)能自(zi)(zi)有(you)(you),必由(you)種(zhong)子;種(zhong)子不(bu)能自(zi)(zi)種(zhong),必賴人(ren)工天(tian)(tian)時地肥(fei)等等。不(bu)必分(fen)析開來(lai)(lai)才空(kong)(kong)(kong),在未成布(bu)成紗(sha)(sha)(sha)前,及(ji)正有(you)(you)布(bu)有(you)(you)紗(sha)(sha)(sha)時,他(ta)的(de)本(ben)身是(shi)(shi)(shi)(shi)(shi)(shi)由(you)眾緣(yuan)和合而成;因(yin)為(wei)是(shi)(shi)(shi)(shi)(shi)(shi)因(yin)緣(yuan)生,所(suo)(suo)以(yi)無(wu)(wu)有(you)(you)實(shi)(shi)體,求其(qi)究竟(jing)相(xiang)(xiang)(xiang),畢竟(jing)不(bu)可(ke)(ke)(ke)得,身體亦(yi)是(shi)(shi)(shi)(shi)(shi)(shi)如此(ci)。所(suo)(suo)以(yi)一(yi)切(qie)(qie)(qie)(qie)(qie)一(yi)切(qie)(qie)(qie)(qie)(qie),無(wu)(wu)自(zi)(zi)性(xing)(xing)(xing),無(wu)(wu)實(shi)(shi)體,因(yin)緣(yuan)生,不(bu)可(ke)(ke)(ke)得的(de),所(suo)(suo)以(yi)是(shi)(shi)(shi)(shi)(shi)(shi)性(xing)(xing)(xing)空(kong)(kong)(kong)。第(di)二說(shuo)無(wu)(wu)相(xiang)(xiang)(xiang)的(de):拿(na)心(xin)(xin)(xin)來(lai)(lai)說(shuo),心(xin)(xin)(xin)是(shi)(shi)(shi)(shi)(shi)(shi)什么?根本(ben)是(shi)(shi)(shi)(shi)(shi)(shi)不(bu)有(you)(you),但(dan)只(zhi)集(ji)起(qi)的(de)是(shi)(shi)(shi)(shi)(shi)(shi)心(xin)(xin)(xin)。譬如夏天(tian)(tian)涼爽的(de)席上,人(ren)睡得甜美之(zhi)極,這時候便(bian)沒有(you)(you)我(wo),沒有(you)(you)心(xin)(xin)(xin);忽然蚊(wen)蟲咬了一(yi)口(kou)覺(jue)得了,這覺(jue)得的(de)便(bian)是(shi)(shi)(shi)(shi)(shi)(shi)蚊(wen)蟲和我(wo)集(ji)合而起(qi)的(de)心(xin)(xin)(xin)。此(ci)外(wai)一(yi)切(qie)(qie)(qie)(qie)(qie)都(dou)同此(ci)理,所(suo)(suo)以(yi)心(xin)(xin)(xin)也是(shi)(shi)(shi)(shi)(shi)(shi)無(wu)(wu)自(zi)(zi)性(xing)(xing)(xing),因(yin)緣(yuan)生,無(wu)(wu)實(shi)(shi)體,不(bu)可(ke)(ke)(ke)得的(de),所(suo)(suo)以(yi)是(shi)(shi)(shi)(shi)(shi)(shi)性(xing)(xing)(xing)空(kong)(kong)(kong)。因(yin)此(ci)物(wu)和心(xin)(xin)(xin),無(wu)(wu)一(yi)不(bu)是(shi)(shi)(shi)(shi)(shi)(shi)空(kong)(kong)(kong)。但(dan)是(shi)(shi)(shi)(shi)(shi)(shi)有(you)(you)而空(kong)(kong)(kong),是(shi)(shi)(shi)(shi)(shi)(shi)幻有(you)(you)的(de),這是(shi)(shi)(shi)(shi)(shi)(shi)性(xing)(xing)(xing)空(kong)(kong)(kong),和一(yi)切(qie)(qie)(qie)(qie)(qie)一(yi)切(qie)(qie)(qie)(qie)(qie)分(fen)不(bu)開的(de);不(bu)是(shi)(shi)(shi)(shi)(shi)(shi)心(xin)(xin)(xin)物(wu)之(zhi)外(wai)另有(you)(you)個空(kong)(kong)(kong),也不(bu)是(shi)(shi)(shi)(shi)(shi)(shi)這個是(shi)(shi)(shi)(shi)(shi)(shi)空(kong)(kong)(kong),那個不(bu)是(shi)(shi)(shi)(shi)(shi)(shi)空(kong)(kong)(kong)的(de)。所(suo)(suo)以(yi)說(shuo)到色(se),即不(bu)能離(li)開空(kong)(kong)(kong);說(shuo)到空(kong)(kong)(kong),就不(bu)能離(li)開一(yi)切(qie)(qie)(qie)(qie)(qie)色(se)。但(dan)要認明卻是(shi)(shi)(shi)(shi)(shi)(shi)緣(yuan)生幻有(you)(you),又(you)須(xu)切(qie)(qie)(qie)(qie)(qie)實(shi)(shi)知道(dao)這個空(kong)(kong)(kong)是(shi)(shi)(shi)(shi)(shi)(shi)因(yin)地本(ben)來(lai)(lai)空(kong)(kong)(kong),是(shi)(shi)(shi)(shi)(shi)(shi)性(xing)(xing)(xing)空(kong)(kong)(kong),非眼耳可(ke)(ke)(ke)以(yi)見聞,其(qi)義(yi)實(shi)(shi)空(kong)(kong)(kong)。
既決定知(zhi)道一(yi)切一(yi)切是本空(kong)而(er)幻有(you),那又(you)何(he)必(bi)執取(qu)當他是實呢!但世(shi)上一(yi)切人事,如何(he)可(ke)廢,我仍隨緣應付(fu);不(bu)是麻木無心(xin),只是勿住,行(xing)(xing)云流水的(de)到處自(zi)在,這才是真(zhen)心(xin)空(kong)。佛(fo)說(shuo)空(kong)是這個道理(li),世(shi)上盲目妄(wang)加批評,豈(qi)(qi)不(bu)可(ke)惜!世(shi)人果能(neng)明(ming)空(kong),自(zi)然心(xin)勿執取(qu),那貪得心(xin),嗔恨心(xin),癡迷心(xin),自(zi)不(bu)會深入,天下沒有(you)極端(duan)的(de)爭奪了(le)。佛(fo)法豈(qi)(qi)不(bu)是社會上最大的(de)利益,有(you)什么迷信可(ke)說(shuo)呢!又(you)修行(xing)(xing)人往往有(you)口(kou)頭禪,說(shuo):“莫著了(le)空(kong)!”這是怕他執著空(kong)見(jian),正因為他根本不(bu)曾(ceng)明(ming)空(kong),總(zong)在空(kong)有(you)二見(jian)上作道理(li),格外攪擾(rao)不(bu)清了(le)。所以明(ming)空(kong)則破色(se),破色(se)則心(xin)空(kong),這是斷苦厄的(de)第一(yi)法門(men)!
【度】超脫(tuo)的意思,就是登(deng)彼岸之上,法見都凈了(le)也(ye)。
【一(yi)切】包羅所(suo)有(you),凈盡無余,凡(fan)有(you)相無相,人我法我種種苦厄,盡包在內。
【苦(ku)(ku)厄】身(shen)上的(de)痛苦(ku)(ku),心上的(de)不(bu)(bu)安,有相無(wu)相,粗細(xi)微細(xi),都(dou)是(shi)苦(ku)(ku)厄。其(qi)實全(quan)由心起,我果(guo)無(wu)心,苦(ku)(ku)在(zai)何處?心果(guo)無(wu)見,厄在(zai)何處?不(bu)(bu)是(shi)不(bu)(bu)知,不(bu)(bu)是(shi)不(bu)(bu)受;因為有智慧知道本來空,能夠(gou)知而有若無(wu)知,受而等于不(bu)(bu)受;譬(pi)如兩(liang)個(ge)人同(tong)時受苦(ku)(ku),一(yi)個(ge)擋(dang)不(bu)(bu)住,甚(shen)至(zhi)苦(ku)(ku)上加苦(ku)(ku),因苦(ku)(ku)成(cheng)病(bing);一(yi)個(ge)卻無(wu)所謂(wei),心不(bu)(bu)著意(yi),便無(wu)苦(ku)(ku)厄了。
以上(shang)四句判為總持分,是第一段,總三藏十二部(bu)經一切法,持無量(liang)義,亦是此經綱領。通(tong)了(le)這(zhe)四句,就明(ming)白心經宗旨了(le)。照此做(zuo)去,自然度苦(ku)厄,了(le)生死,出三界,成佛道,綽乎有(you)余的了(le)。凡不明(ming)心要的人,總在(zai)文字上(shang)會,不肯(ken)從(cong)自心上(shang)會;弄(nong)得沒有(you)辦法時(shi),只好今日求(qiu)(qiu)佛,明(ming)日求(qiu)(qiu)法;下此者,求(qiu)(qiu)福報,求(qiu)(qiu)神通(tong),死要一個有(you)相的憑(ping)據,離佛道更遠了(le)。深(shen)入迷途,豈不可痛(tong)!
【舍(she)利子】佛弟子的名字,即是舍(she)利弗;在聲聞(wen)乘中,他(ta)是智慧第一。
【色(se)(se)不(bu)(bu)(bu)異空(kong)(kong)(kong),空(kong)(kong)(kong)不(bu)(bu)(bu)異色(se)(se),色(se)(se)即(ji)是(shi)(shi)(shi)(shi)(shi)(shi)空(kong)(kong)(kong),空(kong)(kong)(kong)即(ji)是(shi)(shi)(shi)(shi)(shi)(shi)色(se)(se),受(shou)(shou)想(xiang)行(xing)識,亦復如是(shi)(shi)(shi)(shi)(shi)(shi)】首四句實(shi)(shi)(shi)是(shi)(shi)(shi)(shi)(shi)(shi)一(yi)(yi)(yi)(yi)個(ge)意(yi)思,總是(shi)(shi)(shi)(shi)(shi)(shi)說(shuo)(shuo)色(se)(se)空(kong)(kong)(kong)不(bu)(bu)(bu)二(er)(er)的(de)(de)(de)(de)(de)道理。初說(shuo)(shuo)不(bu)(bu)(bu)異,說(shuo)(shuo)沒有(you)(you)(you)兩樣的(de)(de)(de)(de)(de),還(huan)是(shi)(shi)(shi)(shi)(shi)(shi)方(fang)便(bian)的(de)(de)(de)(de)(de)說(shuo)(shuo);后說(shuo)(shuo)即(ji)是(shi)(shi)(shi)(shi)(shi)(shi),是(shi)(shi)(shi)(shi)(shi)(shi)說(shuo)(shuo)就是(shi)(shi)(shi)(shi)(shi)(shi)一(yi)(yi)(yi)(yi)個(ge),不(bu)(bu)(bu)能分(fen)的(de)(de)(de)(de)(de),是(shi)(shi)(shi)(shi)(shi)(shi)究竟說(shuo)(shuo);斬金截鐵,毫無(wu)(wu)(wu)猶(you)豫。色(se)(se)一(yi)(yi)(yi)(yi)個(ge)字,不(bu)(bu)(bu)單(dan)是(shi)(shi)(shi)(shi)(shi)(shi)代表五(wu)蘊,連外(wai)(wai)面(mian)宇(yu)宙萬(wan)有(you)(you)(you)形(xing)形(xing)色(se)(se)色(se)(se)都(dou)包在內。因為宇(yu)宙萬(wan)有(you)(you)(you),就沒有(you)(you)(you)離了我的(de)(de)(de)(de)(de)性海,渾同一(yi)(yi)(yi)(yi)體(ti),盡是(shi)(shi)(shi)(shi)(shi)(shi)色(se)(se);而(er)我的(de)(de)(de)(de)(de)受(shou)(shou)、想(xiang)、行(xing)、識,是(shi)(shi)(shi)(shi)(shi)(shi)無(wu)(wu)(wu)相(xiang)相(xiang),也(ye)是(shi)(shi)(shi)(shi)(shi)(shi)色(se)(se)。這(zhe)內外(wai)(wai)兩種(zhong)色(se)(se),都(dou)是(shi)(shi)(shi)(shi)(shi)(shi)因緣生,無(wu)(wu)(wu)自性,無(wu)(wu)(wu)實(shi)(shi)(shi)體(ti),不(bu)(bu)(bu)可得(de),根本(ben)(ben)是(shi)(shi)(shi)(shi)(shi)(shi)性空(kong)(kong)(kong)。現下雖是(shi)(shi)(shi)(shi)(shi)(shi)幻有(you)(you)(you),畢竟不(bu)(bu)(bu)可得(de)的(de)(de)(de)(de)(de),所(suo)以即(ji)色(se)(se)即(ji)空(kong)(kong)(kong),并不(bu)(bu)(bu)是(shi)(shi)(shi)(shi)(shi)(shi)色(se)(se)之外(wai)(wai)另(ling)有(you)(you)(you)個(ge)空(kong)(kong)(kong)。參透上面(mian)所(suo)說(shuo)(shuo)的(de)(de)(de)(de)(de)空(kong)(kong)(kong)義(yi),就知道這(zhe)個(ge)意(yi)義(yi)了。所(suo)以心的(de)(de)(de)(de)(de)形(xing)形(xing)種(zhong)種(zhong),亦是(shi)(shi)(shi)(shi)(shi)(shi)五(wu)蘊流轉;而(er)色(se)(se)的(de)(de)(de)(de)(de)形(xing)形(xing)種(zhong)種(zhong),全(quan)似(si)空(kong)(kong)(kong)華的(de)(de)(de)(de)(de)亂起亂滅,如電影的(de)(de)(de)(de)(de)一(yi)(yi)(yi)(yi)幕一(yi)(yi)(yi)(yi)幕,總是(shi)(shi)(shi)(shi)(shi)(shi)有(you)(you)(you)而(er)不(bu)(bu)(bu)可得(de)。你(ni)莫把這(zhe)四句看作玄妙,實(shi)(shi)(shi)是(shi)(shi)(shi)(shi)(shi)(shi)極普通極尋常的(de)(de)(de)(de)(de)道理。你(ni)只認明“一(yi)(yi)(yi)(yi)切(qie)是(shi)(shi)(shi)(shi)(shi)(shi)因緣生,無(wu)(wu)(wu)自性,無(wu)(wu)(wu)實(shi)(shi)(shi)體(ti),不(bu)(bu)(bu)可得(de),所(suo)以是(shi)(shi)(shi)(shi)(shi)(shi)性空(kong)(kong)(kong)”。不(bu)(bu)(bu)但(dan)色(se)(se)如是(shi)(shi)(shi)(shi)(shi)(shi),受(shou)(shou)、想(xiang)、行(xing)、識四蘊也(ye)如是(shi)(shi)(shi)(shi)(shi)(shi);不(bu)(bu)(bu)但(dan)五(wu)蘊如是(shi)(shi)(shi)(shi)(shi)(shi),宇(yu)宙萬(wan)有(you)(you)(you)的(de)(de)(de)(de)(de)有(you)(you)(you)相(xiang)相(xiang),和(he)下面(mian)一(yi)(yi)(yi)(yi)切(qie)法(fa)(fa),如十八界,十二(er)(er)因緣,四諦法(fa)(fa),六(liu)度萬(wan)行(xing)的(de)(de)(de)(de)(de)智得(de)等,是(shi)(shi)(shi)(shi)(shi)(shi)無(wu)(wu)(wu)相(xiang)相(xiang),一(yi)(yi)(yi)(yi)切(qie)皆復如是(shi)(shi)(shi)(shi)(shi)(shi)的(de)(de)(de)(de)(de)性空(kong)(kong)(kong)。但(dan)是(shi)(shi)(shi)(shi)(shi)(shi)凡夫(fu)執有(you)(you)(you),所(suo)以說(shuo)(shuo)色(se)(se)不(bu)(bu)(bu)異空(kong)(kong)(kong);二(er)(er)乘(cheng)又執空(kong)(kong)(kong),所(suo)以說(shuo)(shuo)空(kong)(kong)(kong)不(bu)(bu)(bu)異色(se)(se);還(huan)有(you)(you)(you)菩薩未曾會通不(bu)(bu)(bu)二(er)(er)的(de)(de)(de)(de)(de),所(suo)以說(shuo)(shuo)色(se)(se)即(ji)是(shi)(shi)(shi)(shi)(shi)(shi)空(kong)(kong)(kong),空(kong)(kong)(kong)即(ji)是(shi)(shi)(shi)(shi)(shi)(shi)色(se)(se),總是(shi)(shi)(shi)(shi)(shi)(shi)破他們的(de)(de)(de)(de)(de)法(fa)(fa)見。倘明白法(fa)(fa)見也(ye)是(shi)(shi)(shi)(shi)(shi)(shi)本(ben)(ben)空(kong)(kong)(kong),就了無(wu)(wu)(wu)掛礙的(de)(de)(de)(de)(de)了。
以上七(qi)句判為(wei)色空分,為(wei)第二段,用以會(hui)通色空不(bu)二的道理(li)。
【舍利子】此時要點(dian)到本來上,在緊要關(guan)頭了,故(gu)又呼其(qi)名而告之,是鄭重(zhong)的意思。
【是(shi)諸法(fa)(fa)(fa)(fa)空(kong)(kong)相(xiang)】法(fa)(fa)(fa)(fa)是(shi)什么?是(shi)心(xin)(xin)影,是(shi)心(xin)(xin)中緣(yuan)(yuan)起(qi)的種種道(dao)理。如(ru)果沒(mei)有對象,也就(jiu)沒(mei)有心(xin)(xin)沒(mei)有法(fa)(fa)(fa)(fa)了(le)(le),所以是(shi)因緣(yuan)(yuan)生(sheng)(sheng)、生(sheng)(sheng)而(er)不生(sheng)(sheng),無(wu)自性,無(wu)實物(wu),不可(ke)得,本(ben)(ben)來(lai)是(shi)空(kong)(kong),不是(shi)造作出來(lai)的空(kong)(kong)。古人說:心(xin)(xin)生(sheng)(sheng)法(fa)(fa)(fa)(fa)生(sheng)(sheng),心(xin)(xin)滅法(fa)(fa)(fa)(fa)滅,心(xin)(xin)既是(shi)幻,法(fa)(fa)(fa)(fa)豈是(shi)真!諸法(fa)(fa)(fa)(fa)是(shi)說一切法(fa)(fa)(fa)(fa),就(jiu)是(shi)一切心(xin)(xin)。世上(shang)的人,總是(shi)以心(xin)(xin)緣(yuan)(yuan)心(xin)(xin),以法(fa)(fa)(fa)(fa)緣(yuan)(yuan)法(fa)(fa)(fa)(fa),不知本(ben)(ben)空(kong)(kong),遂(sui)當他實有,彼此(ci)固執住了(le)(le),爭(zheng)執就(jiu)此(ci)多了(le)(le)。這個相(xiang)字,應作義字解,下(xia)面(mian)正點到不生(sheng)(sheng)不滅的原理。
【不(bu)(bu)(bu)(bu)生(sheng)(sheng)(sheng)不(bu)(bu)(bu)(bu)滅(mie)(mie)(mie)(mie)】佛經上最(zui)不(bu)(bu)(bu)(bu)容易了解(jie)的(de)就是(shi)(shi)(shi)(shi)這(zhe)一句(ju),須知宇宙間(jian)一切(qie)一切(qie)連(lian)我的(de)思想五蘊等等,都是(shi)(shi)(shi)(shi)不(bu)(bu)(bu)(bu)生(sheng)(sheng)(sheng)不(bu)(bu)(bu)(bu)滅(mie)(mie)(mie)(mie)的(de)。因(yin)為一切(qie)是(shi)(shi)(shi)(shi):(一)不(bu)(bu)(bu)(bu)自(zi)生(sheng)(sheng)(sheng),如(ru)上面說布(bu)(bu)不(bu)(bu)(bu)(bu)能自(zi)生(sheng)(sheng)(sheng)為布(bu)(bu),是(shi)(shi)(shi)(shi)無(wu)自(zi)性的(de),須賴眾緣(yuan)(yuan)和合而生(sheng)(sheng)(sheng)。(二)不(bu)(bu)(bu)(bu)他生(sheng)(sheng)(sheng),不(bu)(bu)(bu)(bu)是(shi)(shi)(shi)(shi)單靠他緣(yuan)(yuan),還不(bu)(bu)(bu)(bu)能離(li)我這(zhe)個布(bu)(bu),所以(yi)也(ye)不(bu)(bu)(bu)(bu)是(shi)(shi)(shi)(shi)他生(sheng)(sheng)(sheng)。那么(me)是(shi)(shi)(shi)(shi)(三)共(gong)生(sheng)(sheng)(sheng)的(de)了?不(bu)(bu)(bu)(bu)!也(ye)不(bu)(bu)(bu)(bu)是(shi)(shi)(shi)(shi)共(gong)生(sheng)(sheng)(sheng),因(yin)為兩面也(ye)都是(shi)(shi)(shi)(shi)緣(yuan)(yuan)生(sheng)(sheng)(sheng),兩無(wu)實體,只是(shi)(shi)(shi)(shi)一個偶合,所以(yi)也(ye)不(bu)(bu)(bu)(bu)是(shi)(shi)(shi)(shi)共(gong)生(sheng)(sheng)(sheng)。(四)不(bu)(bu)(bu)(bu)無(wu)因(yin)生(sheng)(sheng)(sheng),現在(zai)的(de)假(jia)相,似乎是(shi)(shi)(shi)(shi)生(sheng)(sheng)(sheng),但(dan)必由因(yin)成(cheng)果;沒(mei)有(you)可以(yi)成(cheng)布(bu)(bu)的(de)因(yin),就沒(mei)有(you)成(cheng)布(bu)(bu)的(de)果。以(yi)此類推,一切(qie)一切(qie)是(shi)(shi)(shi)(shi)不(bu)(bu)(bu)(bu)生(sheng)(sheng)(sheng)的(de),現在(zai)雖有(you)相,終是(shi)(shi)(shi)(shi)生(sheng)(sheng)(sheng)而不(bu)(bu)(bu)(bu)生(sheng)(sheng)(sheng)的(de)。既不(bu)(bu)(bu)(bu)生(sheng)(sheng)(sheng),即不(bu)(bu)(bu)(bu)滅(mie)(mie)(mie)(mie);但(dan)現在(zai)的(de)假(jia)相,卻有(you)個假(jia)滅(mie)(mie)(mie)(mie),只是(shi)(shi)(shi)(shi)不(bu)(bu)(bu)(bu)自(zi)滅(mie)(mie)(mie)(mie),如(ru)布(bu)(bu)燒(shao)成(cheng)灰(hui),布(bu)(bu)不(bu)(bu)(bu)(bu)能自(zi)燒(shao);不(bu)(bu)(bu)(bu)他滅(mie)(mie)(mie)(mie),雖有(you)火燒(shao),終不(bu)(bu)(bu)(bu)能離(li)了布(bu)(bu);不(bu)(bu)(bu)(bu)共(gong)滅(mie)(mie)(mie)(mie),不(bu)(bu)(bu)(bu)無(wu)因(yin)滅(mie)(mie)(mie)(mie),都是(shi)(shi)(shi)(shi)一個理,可以(yi)推想得(de)到的(de)。
【不(bu)垢(gou)不(bu)凈,不(bu)增(zeng)不(bu)減】因(yin)為不(bu)生(sheng)不(bu)滅,所(suo)以(yi)垢(gou)凈、增(zeng)減、長(chang)短、是(shi)(shi)(shi)(shi)(shi)非、好(hao)壞、來(lai)去,一(yi)(yi)對(dui)一(yi)(yi)對(dui)的(de)都(dou)是(shi)(shi)(shi)(shi)(shi)因(yin)分別而(er)緣生(sheng),統(tong)(tong)統(tong)(tong)是(shi)(shi)(shi)(shi)(shi)幻(huan)有(you)(you)(you)不(bu)可得(de),所(suo)有(you)(you)(you)的(de)相,本(ben)來(lai)是(shi)(shi)(shi)(shi)(shi)空(kong)相;因(yin)世事無一(yi)(yi)不(bu)由相對(dui)而(er)成,苦惱也由相對(dui)而(er)立。倘知(zhi)(zhi)(zhi)根本(ben)是(shi)(shi)(shi)(shi)(shi)因(yin)緣生(sheng),無自(zi)性,無實體,不(bu)可得(de),根本(ben)是(shi)(shi)(shi)(shi)(shi)生(sheng)而(er)不(bu)生(sheng),不(bu)過暫時有(you)(you)(you)這個(ge)虛妄相,那又何必執(zhi)為實體呢?既不(bu)執(zhi)有(you)(you)(you),亦不(bu)廢有(you)(you)(you);即(ji)一(yi)(yi)切法,離一(yi)(yi)切法;既此(ci)用,離此(ci)用;心(xin)如長(chang)空(kong)萬里,包羅(luo)一(yi)(yi)切,自(zi)在無住,此(ci)是(shi)(shi)(shi)(shi)(shi)諸法空(kong)相的(de)本(ben)來(lai)面目(mu),亦即(ji)無心(xin)可心(xin)的(de)本(ben)來(lai)面目(mu)。但眾生(sheng)久已不(bu)知(zhi)(zhi)(zhi)的(de)了,有(you)(you)(you)全不(bu)知(zhi)(zhi)(zhi)者(zhe)是(shi)(shi)(shi)(shi)(shi)六(liu)道眾生(sheng),半知(zhi)(zhi)(zhi)者(zhe)是(shi)(shi)(shi)(shi)(shi)二乘,知(zhi)(zhi)(zhi)而(er)未徹者(zhe)是(shi)(shi)(shi)(shi)(shi)菩薩,都(dou)是(shi)(shi)(shi)(shi)(shi)有(you)(you)(you)掛礙。所(suo)謂(wei)有(you)(you)(you)五部,有(you)(you)(you)此(ci)岸,有(you)(you)(you)入(ru)流(liu),有(you)(you)(you)中(zhong)流(liu),有(you)(you)(you)彼(bi)岸而(er)未登岸上(shang)
種(zhong)(zhong)種(zhong)(zhong)。以(yi)上五句(ju),判為本(ben)來(lai)分,為第(di)三(san)段,修行人最要(yao)緊(jin)是這一點,切(qie)勿忽過。
【是故(gu)】此(ci)是決定(ding)的口氣。
【空中無(wu)(wu)(wu)色(se),無(wu)(wu)(wu)受(shou)想行識(shi)(shi)(shi)(shi),無(wu)(wu)(wu)眼(yan)耳(er)(er)鼻舌身(shen)意,無(wu)(wu)(wu)色(se)聲香味(wei)觸(chu)法(fa)(fa),無(wu)(wu)(wu)眼(yan)界(jie)(jie),乃(nai)至無(wu)(wu)(wu)意識(shi)(shi)(shi)(shi)界(jie)(jie)】既(ji)明白了(le)(le)空中的(de)(de)(de)(de)(de)(de)道(dao)理(li),那(nei)么(me)空之中還(huan)有(you)(you)(you)什(shen)么(me)實(shi)體可(ke)得呢?這(zhe)“無(wu)(wu)(wu)”字有(you)(you)(you)兩個解釋:一(yi)是(shi)(shi)(shi)(shi)無(wu)(wu)(wu)有(you)(you)(you),是(shi)(shi)(shi)(shi)根本不有(you)(you)(you)的(de)(de)(de)(de)(de)(de)意思(si)。二是(shi)(shi)(shi)(shi)毋的(de)(de)(de)(de)(de)(de)意思(si)。因為現在雖有(you)(you)(you)幻(huan)相,但畢(bi)竟是(shi)(shi)(shi)(shi)無(wu)(wu)(wu),毋庸執取(qu)以為實(shi)有(you)(you)(you)而生(sheng)法(fa)(fa)見,添許多(duo)(duo)煩(fan)(fan)惱(nao)。所以五蘊(色(se)、受(shou)、想、行、識(shi)(shi)(shi)(shi))、六(liu)(liu)根(眼(yan)、耳(er)(er)、鼻、舌、身(shen)、意)、六(liu)(liu)塵(chen)(色(se)、聲、香、味(wei)、觸(chu)、法(fa)(fa))這(zhe)是(shi)(shi)(shi)(shi)十(shi)二入(ru),再加(jia)上六(liu)(liu)識(shi)(shi)(shi)(shi)(眼(yan)識(shi)(shi)(shi)(shi)、耳(er)(er)識(shi)(shi)(shi)(shi)、鼻識(shi)(shi)(shi)(shi)、舌識(shi)(shi)(shi)(shi)、身(shen)識(shi)(shi)(shi)(shi)、意識(shi)(shi)(shi)(shi))共為十(shi)八(ba)界(jie)(jie),都(dou)是(shi)(shi)(shi)(shi)不可(ke)得;因為是(shi)(shi)(shi)(shi)緣(yuan)生(sheng)的(de)(de)(de)(de)(de)(de),無(wu)(wu)(wu)自性的(de)(de)(de)(de)(de)(de),無(wu)(wu)(wu)實(shi)體的(de)(de)(de)(de)(de)(de),不可(ke)得的(de)(de)(de)(de)(de)(de)。然而人既(ji)有(you)(you)(you)此幻(huan)身(shen),自有(you)(you)(you)幻(huan)心(xin)作用,不能斷滅;佛菩薩也要(yao)用以度眾(zhong)生(sheng),救世(shi)間(jian)無(wu)(wu)(wu)量(liang)苦,我人正(zheng)要(yao)用此以開般若,了(le)(le)生(sheng)死,出三界(jie)(jie),不過圣人明白本來空,所以無(wu)(wu)(wu)法(fa)(fa)執;眾(zhong)生(sheng)迷了(le)(le),遂生(sheng)顛倒,這(zhe)是(shi)(shi)(shi)(shi)眾(zhong)生(sheng)的(de)(de)(de)(de)(de)(de)大掛(gua)(gua)礙(ai)。因為地獄眾(zhong)生(sheng),掛(gua)(gua)礙(ai)在具足多(duo)(duo)分(fen)貪嗔(chen)癡(chi),鬼道(dao)掛(gua)(gua)礙(ai)于多(duo)(duo)分(fen)的(de)(de)(de)(de)(de)(de)貪,畜道(dao)掛(gua)(gua)礙(ai)于多(duo)(duo)分(fen)的(de)(de)(de)(de)(de)(de)癡(chi),魔道(dao)掛(gua)(gua)礙(ai)于多(duo)(duo)分(fen)的(de)(de)(de)(de)(de)(de)嗔(chen),人道(dao)掛(gua)(gua)礙(ai)于半分(fen)的(de)(de)(de)(de)(de)(de)貪嗔(chen)癡(chi),天(tian)道(dao)掛(gua)(gua)礙(ai)于少(shao)分(fen)的(de)(de)(de)(de)(de)(de)貪。這(zhe)貪、嗔(chen)、癡(chi)三毒,都(dou)由六(liu)(liu)根六(liu)(liu)塵(chen)六(liu)(liu)識(shi)(shi)(shi)(shi)而起,只一(yi)空字可(ke)以化除一(yi)切煩(fan)(fan)惱(nao)掛(gua)(gua)礙(ai)。化除了(le)(le),當(dang)下即是(shi)(shi)(shi)(shi)菩提(ti);所以煩(fan)(fan)惱(nao)菩提(ti),同是(shi)(shi)(shi)(shi)這(zhe)個東西。
【無(wu)(wu)(wu)(wu)(wu)無(wu)(wu)(wu)(wu)(wu)明(ming)(ming)(ming)(ming),亦(yi)無(wu)(wu)(wu)(wu)(wu)無(wu)(wu)(wu)(wu)(wu)明(ming)(ming)(ming)(ming)盡(jin),乃(nai)至無(wu)(wu)(wu)(wu)(wu)老(lao)死(si)(si),亦(yi)無(wu)(wu)(wu)(wu)(wu)老(lao)死(si)(si)盡(jin)】這是(shi)(shi)(shi)(shi)(shi)緣(yuan)(yuan)(yuan)(yuan)(yuan)(yuan)(yuan)(yuan)(yuan)覺(jue)(即辟支佛,是(shi)(shi)(shi)(shi)(shi)不(bu)(bu)(bu)曾(ceng)聞到佛法而(er)(er)借(jie)因(yin)(yin)緣(yuan)(yuan)(yuan)(yuan)(yuan)(yuan)(yuan)(yuan)(yuan)覺(jue)悟(wu)(wu)的(de)(de)(de))執取(qu)十(shi)(shi)(shi)二(er)因(yin)(yin)緣(yuan)(yuan)(yuan)(yuan)(yuan)(yuan)(yuan)(yuan)(yuan)法而(er)(er)生(sheng)(sheng)掛礙,他不(bu)(bu)(bu)知(zhi)道(dao)諸(zhu)法空相。既說是(shi)(shi)(shi)(shi)(shi)因(yin)(yin)緣(yuan)(yuan)(yuan)(yuan)(yuan)(yuan)(yuan)(yuan)(yuan),可見(jian)是(shi)(shi)(shi)(shi)(shi)緣(yuan)(yuan)(yuan)(yuan)(yuan)(yuan)(yuan)(yuan)(yuan)生(sheng)(sheng)不(bu)(bu)(bu)實,但(dan)伊(yi)不(bu)(bu)(bu)能明(ming)(ming)(ming)(ming)空,被(bei)法見(jian)縛住了(le)(le)(le)(le),不(bu)(bu)(bu)得(de)自在。那(nei)十(shi)(shi)(shi)二(er)因(yin)(yin)緣(yuan)(yuan)(yuan)(yuan)(yuan)(yuan)(yuan)(yuan)(yuan)即是(shi)(shi)(shi)(shi)(shi):一(yi)、無(wu)(wu)(wu)(wu)(wu)明(ming)(ming)(ming)(ming):是(shi)(shi)(shi)(shi)(shi)過(guo)去(qu)(qu)的(de)(de)(de)根(gen)(gen)(gen)本(ben)煩惱(nao),只(zhi)要碰到緣(yuan)(yuan)(yuan)(yuan)(yuan)(yuan)(yuan)(yuan)(yuan)就(jiu)動(dong)了(le)(le)(le)(le)。緣(yuan)(yuan)(yuan)(yuan)(yuan)(yuan)(yuan)(yuan)(yuan)就(jiu)是(shi)(shi)(shi)(shi)(shi)轉(zhuan)下去(qu)(qu)的(de)(de)(de)意思。二(er)、無(wu)(wu)(wu)(wu)(wu)明(ming)(ming)(ming)(ming)緣(yuan)(yuan)(yuan)(yuan)(yuan)(yuan)(yuan)(yuan)(yuan)行:行是(shi)(shi)(shi)(shi)(shi)行動(dong),做種(zhong)(zhong)種(zhong)(zhong)或善或惡(e)的(de)(de)(de)行業(ye)(ye)。三(san)、行緣(yuan)(yuan)(yuan)(yuan)(yuan)(yuan)(yuan)(yuan)(yuan)識(shi):由于過(guo)去(qu)(qu)的(de)(de)(de)行業(ye)(ye),而(er)(er)起(qi)現世(shi)(shi)受(shou)(shou)胎的(de)(de)(de)一(yi)念,是(shi)(shi)(shi)(shi)(shi)因(yin)(yin)認(ren)識(shi)而(er)(er)成(cheng)(cheng)為(wei)果(guo)的(de)(de)(de)。四、識(shi)緣(yuan)(yuan)(yuan)(yuan)(yuan)(yuan)(yuan)(yuan)(yuan)名(ming)色:在胎中(zhong)已(yi)(yi)有(you)(you)(you)(you)(you)形體而(er)(er)有(you)(you)(you)(you)(you)名(ming)色。五、名(ming)色緣(yuan)(yuan)(yuan)(yuan)(yuan)(yuan)(yuan)(yuan)(yuan)六(liu)(liu)入(ru):是(shi)(shi)(shi)(shi)(shi)六(liu)(liu)根(gen)(gen)(gen)具足,可以和六(liu)(liu)塵相對的(de)(de)(de)了(le)(le)(le)(le)。六(liu)(liu)、六(liu)(liu)入(ru)緣(yuan)(yuan)(yuan)(yuan)(yuan)(yuan)(yuan)(yuan)(yuan)觸(chu):是(shi)(shi)(shi)(shi)(shi)出胎后對于一(yi)切(qie)(qie)有(you)(you)(you)(you)(you)所(suo)接(jie)觸(chu)了(le)(le)(le)(le)。七、觸(chu)緣(yuan)(yuan)(yuan)(yuan)(yuan)(yuan)(yuan)(yuan)(yuan)受(shou)(shou):接(jie)觸(chu)之后,就(jiu)受(shou)(shou)苦受(shou)(shou)樂而(er)(er)生(sheng)(sheng)種(zhong)(zhong)種(zhong)(zhong)感覺(jue)。八、受(shou)(shou)緣(yuan)(yuan)(yuan)(yuan)(yuan)(yuan)(yuan)(yuan)(yuan)愛(ai):如成(cheng)(cheng)年以后,就(jiu)有(you)(you)(you)(you)(you)強盛(sheng)的(de)(de)(de)愛(ai)欲(yu)(yu)。九(jiu)、愛(ai)緣(yuan)(yuan)(yuan)(yuan)(yuan)(yuan)(yuan)(yuan)(yuan)取(qu):有(you)(you)(you)(you)(you)了(le)(le)(le)(le)愛(ai)欲(yu)(yu),就(jiu)想去(qu)(qu)取(qu)得(de),心去(qu)(qu)四面馳求。十(shi)(shi)(shi)、取(qu)緣(yuan)(yuan)(yuan)(yuan)(yuan)(yuan)(yuan)(yuan)(yuan)有(you)(you)(you)(you)(you):取(qu)得(de)就(jiu)有(you)(you)(you)(you)(you)了(le)(le)(le)(le),是(shi)(shi)(shi)(shi)(shi)有(you)(you)(you)(you)(you)業(ye)(ye)成(cheng)(cheng)就(jiu)的(de)(de)(de)果(guo)位。十(shi)(shi)(shi)一(yi)、有(you)(you)(you)(you)(you)緣(yuan)(yuan)(yuan)(yuan)(yuan)(yuan)(yuan)(yuan)(yuan)生(sheng)(sheng):這是(shi)(shi)(shi)(shi)(shi)成(cheng)(cheng)立了(le)(le)(le)(le),生(sheng)(sheng)生(sheng)(sheng)不(bu)(bu)(bu)已(yi)(yi),轉(zhuan)入(ru)未來。十(shi)(shi)(shi)二(er)、生(sheng)(sheng)緣(yuan)(yuan)(yuan)(yuan)(yuan)(yuan)(yuan)(yuan)(yuan)老(lao)死(si)(si):有(you)(you)(you)(you)(you)生(sheng)(sheng)就(jiu)有(you)(you)(you)(you)(you)滅(mie),一(yi)切(qie)(qie)本(ben)是(shi)(shi)(shi)(shi)(shi)夢幻泡影,終必(bi)變滅(mie),老(lao)死(si)(si)是(shi)(shi)(shi)(shi)(shi)這一(yi)段生(sheng)(sheng)死(si)(si)的(de)(de)(de)果(guo)。但(dan)只(zhi)是(shi)(shi)(shi)(shi)(shi)無(wu)(wu)(wu)(wu)(wu)明(ming)(ming)(ming)(ming)未滅(mie),再來一(yi)轉(zhuan),生(sheng)(sheng)生(sheng)(sheng)世(shi)(shi)世(shi)(shi)轉(zhuan)輾(zhan)不(bu)(bu)(bu)已(yi)(yi),遂有(you)(you)(you)(you)(you)六(liu)(liu)道(dao)輪回,總是(shi)(shi)(shi)(shi)(shi)無(wu)(wu)(wu)(wu)(wu)明(ming)(ming)(ming)(ming)作祟。乃(nai)至兩(liang)個字(zi),是(shi)(shi)(shi)(shi)(shi)由無(wu)(wu)(wu)(wu)(wu)明(ming)(ming)(ming)(ming)跳至老(lao)死(si)(si),中(zhong)間略去(qu)(qu)十(shi)(shi)(shi)位。這十(shi)(shi)(shi)二(er)因(yin)(yin)緣(yuan)(yuan)(yuan)(yuan)(yuan)(yuan)(yuan)(yuan)(yuan),位位都依據無(wu)(wu)(wu)(wu)(wu)明(ming)(ming)(ming)(ming)作主,不(bu)(bu)(bu)知(zhi)皆是(shi)(shi)(shi)(shi)(shi)妄(wang)心幻法緣(yuan)(yuan)(yuan)(yuan)(yuan)(yuan)(yuan)(yuan)(yuan)起(qi),根(gen)(gen)(gen)本(ben)無(wu)(wu)(wu)(wu)(wu)有(you)(you)(you)(you)(you)。盡(jin)者,極也,就(jiu)是(shi)(shi)(shi)(shi)(shi)無(wu)(wu)(wu)(wu)(wu)之極也,言(yan)無(wu)(wu)(wu)(wu)(wu)亦(yi)無(wu)(wu)(wu)(wu)(wu)有(you)(you)(you)(you)(you)也,是(shi)(shi)(shi)(shi)(shi)絕(jue)對不(bu)(bu)(bu)可得(de)的(de)(de)(de)意思。所(suo)以無(wu)(wu)(wu)(wu)(wu)明(ming)(ming)(ming)(ming)非(fei)有(you)(you)(you)(you)(you)實體,如空中(zhong)華,夢中(zhong)事;夢中(zhong)非(fei)無(wu)(wu)(wu)(wu)(wu),及至夢醒,了(le)(le)(le)(le)不(bu)(bu)(bu)可得(de)。可惜眾生(sheng)(sheng)不(bu)(bu)(bu)能斷無(wu)(wu)(wu)(wu)(wu)明(ming)(ming)(ming)(ming),緣(yuan)(yuan)(yuan)(yuan)(yuan)(yuan)(yuan)(yuan)(yuan)緣(yuan)(yuan)(yuan)(yuan)(yuan)(yuan)(yuan)(yuan)(yuan)而(er)(er)下,無(wu)(wu)(wu)(wu)(wu)有(you)(you)(you)(you)(you)窮期(qi),無(wu)(wu)(wu)(wu)(wu)非(fei)是(shi)(shi)(shi)(shi)(shi)惑業(ye)(ye)苦。緣(yuan)(yuan)(yuan)(yuan)(yuan)(yuan)(yuan)(yuan)(yuan)覺(jue)雖已(yi)(yi)悟(wu)(wu)到十(shi)(shi)(shi)二(er)因(yin)(yin)緣(yuan)(yuan)(yuan)(yuan)(yuan)(yuan)(yuan)(yuan)(yuan),原(yuan)是(shi)(shi)(shi)(shi)(shi)假有(you)(you)(you)(you)(you)的(de)(de)(de)一(yi)合相;但(dan)以為(wei)是(shi)(shi)(shi)(shi)(shi)定法不(bu)(bu)(bu)移,所(suo)以法見(jian)不(bu)(bu)(bu)凈(jing)而(er)(er)生(sheng)(sheng)掛礙。
【無(wu)(wu)(wu)苦(ku)(ku)(ku)集(ji)滅(mie)(mie)道】這(zhe)是(shi)(shi)(shi)聲聞執取(qu)四(si)(si)諦法,而(er)生(sheng)掛礙。苦(ku)(ku)(ku)、集(ji)、滅(mie)(mie)、道,是(shi)(shi)(shi)名四(si)(si)諦,就是(shi)(shi)(shi)四(si)(si)種重要的(de)道理。苦(ku)(ku)(ku)是(shi)(shi)(shi)身(shen)心逼(bi)迫(po)不(bu)安。眾生(sheng)身(shen)有(you)三(san)(san)苦(ku)(ku)(ku):老、病、死(si)(si)。心有(you)三(san)(san)苦(ku)(ku)(ku):貪、嗔、癡。后世有(you)三(san)(san)苦(ku)(ku)(ku):地獄(yu)、鬼(gui)、畜生(sheng)。更有(you)三(san)(san)災八難苦(ku)(ku)(ku)、壞苦(ku)(ku)(ku)、行苦(ku)(ku)(ku)、苦(ku)(ku)(ku)苦(ku)(ku)(ku)、不(bu)知足(zu)苦(ku)(ku)(ku)、不(bu)安命苦(ku)(ku)(ku)、心無(wu)(wu)(wu)寄托(tuo)苦(ku)(ku)(ku),這(zhe)是(shi)(shi)(shi)苦(ku)(ku)(ku)諦。卻是(shi)(shi)(shi)三(san)(san)界六道生(sheng)死(si)(si)苦(ku)(ku)(ku)果,無(wu)(wu)(wu)不(bu)由心和境集(ji)合(he)而(er)成,這(zhe)是(shi)(shi)(shi)集(ji)諦。滅(mie)(mie)是(shi)(shi)(shi)消滅(mie)(mie)的(de)意思(si),斷一切(qie)苦(ku)(ku)(ku),歸到清凈寂(ji)滅(mie)(mie)。因(yin)為結業既滅(mie)(mie),則無(wu)(wu)(wu)生(sheng)死(si)(si)的(de)患累,這(zhe)是(shi)(shi)(shi)滅(mie)(mie)諦。但要滅(mie)(mie)除(chu)那集(ji)合(he)的(de)諸(zhu)苦(ku)(ku)(ku),必得有(you)個道理,道是(shi)(shi)(shi)正(zheng)道;做到正(zheng)道,必要助(zhu)(zhu)道,助(zhu)(zhu)其離一切(qie)苦(ku)(ku)(ku),到涅(nie)盤樂,這(zhe)是(shi)(shi)(shi)道諦。聲聞執此法見以為究竟,所以分段生(sheng)死(si)(si),或者(zhe)可了,變易生(sheng)死(si)(si)卻不(bu)易了。倘明本(ben)來空(kong)(kong),知此四(si)(si)諦法,不(bu)過一時的(de)緣生(sheng);不(bu)但是(shi)(shi)(shi)果上(shang)色空(kong)(kong),實是(shi)(shi)(shi)因(yin)上(shang)色空(kong)(kong),不(bu)必執取(qu),便(bian)無(wu)(wu)(wu)掛礙了。
【無智(zhi)亦無得】這(zhe)是(shi)(shi)(shi)菩(pu)薩的掛(gua)礙。菩(pu)薩執取六度萬行(xing)諸法(fa)(fa)(fa)(fa),以為(wei)確有(you)智(zhi)慧可(ke)(ke)得,有(you)眾生可(ke)(ke)度,有(you)佛(fo)可(ke)(ke)成,心(xin)中不(bu)(bu)免具此波羅(luo)蜜的行(xing)相(xiang),微(wei)細的法(fa)(fa)(fa)(fa)見不(bu)(bu)曾凈(jing),所以不(bu)(bu)到究竟涅(nie)盤地(di)。從(cong)前阿(a)難問佛(fo)如(ru)何(he)是(shi)(shi)(shi)煩(fan)(fan)惱(nao)地(di)獄(yu)種(zhong)性?佛(fo)說(shuo)(shuo)行(xing)六波羅(luo)蜜行(xing)是(shi)(shi)(shi)煩(fan)(fan)惱(nao)地(di)獄(yu)種(zhong);如(ru)我能(neng)布施,因見他(ta)人不(bu)(bu)肯布施而生厭(yan)惡,是(shi)(shi)(shi)煩(fan)(fan)惱(nao)地(di)獄(yu)種(zhong);我能(neng)持戒(jie)等等,因見別(bie)人不(bu)(bu)能(neng)持戒(jie)等等,心(xin)生厭(yan)恨,是(shi)(shi)(shi)煩(fan)(fan)惱(nao)地(di)獄(yu)種(zhong)。這(zhe)就是(shi)(shi)(shi)彌(mi)陀經上說(shuo)(shuo)的見濁,是(shi)(shi)(shi)名染(ran)(ran)法(fa)(fa)(fa)(fa),染(ran)(ran)糊涂(tu)了。況且有(you)智(zhi)無智(zhi),都(dou)是(shi)(shi)(shi)幻心(xin)作用,分別(bie)為(wei)二。同是(shi)(shi)(shi)性空,更(geng)有(you)何(he)法(fa)(fa)(fa)(fa)可(ke)(ke)得?世尊昔(xi)在燃(ran)燈佛(fo)所得佛(fo)授記,成無上菩(pu)提,世尊當時(shi)并不(bu)(bu)取以為(wei)勝(sheng),因為(wei)知(zhi)道(dao)性空!實無少法(fa)(fa)(fa)(fa)可(ke)(ke)得,不(bu)(bu)過名為(wei)菩(pu)提而已。所以菩(pu)薩必到法(fa)(fa)(fa)(fa)無我的時(shi)候(hou),才是(shi)(shi)(shi)掛(gua)礙凈(jing)盡(jin)。
【以無所得(de)故】這是(shi)總(zong)結一(yi)句(ju),極言上面(mian)五蘊、十八(ba)界、十二(er)因(yin)緣、四(si)諦(di)法(fa)、六(liu)度智得(de)一(yi)切本空,仔細(xi)推求(qiu),實無所得(de)。以上十三(san)句(ju)判為(wei)法(fa)用(yong)分,為(wei)第四(si)段,說空了(le)之(zhi)后,般若法(fa)用(yong)自(zi)然(ran)啟發,也不(bu)受法(fa)縛了(le)。
【菩提薩(sa)埵(duo)】簡(jian)稱就是菩薩(sa),此指(zhi)已(yi)登佛(fo)位的明心菩薩(sa),又(you)(you)名開士、大(da)士;又(you)(you)薩(sa)埵(duo)譯為精進勇猛,堪以(yi)荷擔(dan)如來事業的人(ren)。
【依般若(ruo)波羅蜜(mi)多故】他因為依自性的(de)金(jin)剛(gang)般若(ruo),能夠(gou)超登彼(bi)岸的(de)緣故,所以有下面實(shi)(shi)證的(de)受用。我們應該知道修行(xing)不(bu)(bu)(bu)(bu)是(shi)圖利,更(geng)不(bu)(bu)(bu)(bu)能圖名(ming)(ming),名(ming)(ming)利是(shi)生(sheng)死(si)最毒的(de)藥;名(ming)(ming)利的(de)心不(bu)(bu)(bu)(bu)死(si),永無出頭的(de)日子。因此因地要正(zheng),總要在自性上打(da)算(suan),老(lao)老(lao)實(shi)(shi)實(shi)(shi),真參(can)實(shi)(shi)究,決不(bu)(bu)(bu)(bu)要在神通奇(qi)特(te),出語玄妙上求,絲(si)毫擋不(bu)(bu)(bu)(bu)住生(sheng)死(si)的(de)。菩薩尚不(bu)(bu)(bu)(bu)能離開般若(ruo),何況(kuang)我輩,離了般若(ruo)之外,更(geng)有何法?這是(shi)成佛的(de)根本(ben)條(tiao)件,肯(ken)向這條(tiao)法上走的(de),才是(shi)有智慧的(de)人(ren),此生(sheng)決可(ke)成就。
【心(xin)無掛礙】這個心(xin),是毫無掛礙,人空法空,寂滅輕安(an)的(de)大自在(zai)(zai)心(xin),視世間出世間一(yi)切一(yi)切皆量等虛空,無有(you)邊際,包羅萬有(you),了無掛礙。心(xin)且不有(you),掛礙何依?苦(ku)厄安(an)在(zai)(zai)?
【無掛礙故,無有恐怖(bu)(bu)(bu),遠(yuan)離(li)顛(dian)倒(dao)夢(meng)(meng)想】心(xin)里既是(shi)凈空無見,白天沒有想象(xiang),夜間自(zi)(zi)無亂夢(meng)(meng),正(zheng)如千眼千手,圓(yuan)照十(shi)方,豈有顛(dian)倒(dao)?凡人(ren)恐怖(bu)(bu)(bu),先(xian)有一(yi)個得失(shi)心(xin),就是(shi)有我的(de)果(guo),正(zheng)是(shi)六(liu)道生死(si)的(de)種性。如能心(xin)空法空,登于佛位,兩(liang)個生死(si)已(yi)了(le)。菩薩再來世間,是(shi)大悲(bei)愿力(li)(li),不是(shi)業(ye)力(li)(li),自(zi)(zi)然(ran)沒有恐怖(bu)(bu)(bu),顛(dian)倒(dao)夢(meng)(meng)想,都遠(yuan)離(li)了(le),到了(le)生滅(mie)滅(mie)已(yi),寂滅(mie)為樂的(de)境(jing)界了(le)。
【究(jiu)竟(jing)涅盤(pan)(pan)(pan)】這涅盤(pan)(pan)(pan)是(shi)清(qing)凈(jing)的(de)意(yi)思。二乘人(ren)是(shi)有余涅盤(pan)(pan)(pan),不(bu)是(shi)究(jiu)竟(jing);這究(jiu)竟(jing)涅盤(pan)(pan)(pan)是(shi)佛(fo)位,名(ming)(ming)為無余涅盤(pan)(pan)(pan),連涅盤(pan)(pan)(pan)亦(yi)不(bu)可得。所(suo)謂成了佛(fo),也沒有成佛(fo)的(de)法見(jian)。本來(lai)涅盤(pan)(pan)(pan)是(shi)對生(sheng)死說(shuo)的(de),既(ji)本來(lai)沒有生(sheng)死,亦(yi)安有涅盤(pan)(pan)(pan),不(bu)過同(tong)是(shi)個假名(ming)(ming)罷了。這是(shi)菩薩的(de)果德。
【三世(shi)諸佛(fo)(fo)(fo)】無論現在佛(fo)(fo)(fo),過去佛(fo)(fo)(fo),未來佛(fo)(fo)(fo),統包括三世(shi)一(yi)切諸佛(fo)(fo)(fo),不(bu)(bu)問已成(cheng)未成(cheng),都是(shi)一(yi)體平(ping)等(deng)。須知(zhi)釋迦彌陀(tuo)是(shi)果上佛(fo)(fo)(fo),我和(he)六道眾生是(shi)因上佛(fo)(fo)(fo),性自平(ping)等(deng),所以不(bu)(bu)可自棄,也不(bu)(bu)可輕人。
【依般若(ruo)波羅(luo)蜜多故,得(de)(de)阿(a)耨多羅(luo)三藐三菩提】三世諸佛(fo)(fo)(fo),也無(wu)(wu)不(bu)由此(ci)(ci)法門(men)而得(de)(de)無(wu)(wu)上菩提。一切大智慧,無(wu)(wu)不(bu)由自(zi)性佛(fo)(fo)(fo)母所生,生是(shi)(shi)啟發(fa)的(de)意(yi)思。這個(ge)得(de)(de),正(zheng)是(shi)(shi)無(wu)(wu)得(de)(de)之(zhi)得(de)(de);必得(de)(de)心中(zhong)了無(wu)(wu)所得(de)(de),然(ran)后本(ben)來的(de)面目斯得(de)(de)。此(ci)(ci)時無(wu)(wu)人,無(wu)(wu)我,無(wu)(wu)眾(zhong)生,無(wu)(wu)壽(shou)者,寂然(ran)不(bu)動,而妙用恒沙,由此(ci)(ci)啟發(fa),這是(shi)(shi)佛(fo)(fo)(fo)的(de)果德。阿(a)耨多羅(luo)是(shi)(shi)無(wu)(wu)上,三藐是(shi)(shi)正(zheng)等,三菩提是(shi)(shi)正(zheng)覺;就是(shi)(shi)無(wu)(wu)上正(zheng)等正(zheng)覺,是(shi)(shi)言佛(fo)(fo)(fo)的(de)意(yi)境。你想(xiang)連(lian)佛(fo)(fo)(fo)也不(bu)能離此(ci)(ci)法門(men),眾(zhong)生豈(qi)可自(zi)外,另覓(mi)途徑,豈(qi)非(fei)顛倒!所以(yi)(yi)不(bu)自(zi)求而他求,都是(shi)(shi)因地不(bu)正(zheng),適以(yi)(yi)自(zi)誤!
以上十句判為(wei)果德分(fen),為(wei)第五段,是(shi)說(shuo)到(dao)果德地位,一(yi)切掛礙才(cai)算(suan)凈盡,才(cai)是(shi)究竟涅盤,都賴觀空成就,并(bing)無(wu)別法(fa)。又以上可(ke)算(suan)是(shi)上半(ban)部心(xin)經,專說(shuo)此法(fa)無(wu)實(shi)(shi)。下(xia)面再翻身過來說(shuo)個無(wu)虛(xu),金剛經說(shuo):“此法(fa)無(wu)實(shi)(shi)無(wu)虛(xu)。”要人不要執(zhi)實(shi)(shi),也不要執(zhi)虛(xu),正顯般若無(wu)住的妙用。若再深一(yi)層講,心(xin)既(ji)不有,法(fa)于何依?既(ji)沒有法(fa),更談不到(dao)無(wu)實(shi)(shi)無(wu)虛(xu)的了。所以說(shuo),涅盤生死等空華。
【故知(zhi)般(ban)若波羅蜜(mi)多】以(yi)下(xia)是(shi)轉入無(wu)虛,點明一知(zhi)字的(de)(de)妙(miao)用。這知(zhi)字是(shi)靈(ling)照覺知(zhi),表明悟后的(de)(de)意境,仿佛是(shi)轉而為有(you)(you);不(bu)知(zhi)這知(zhi)字也(ye)是(shi)法,也(ye)是(shi)性空,一時(shi)的(de)(de)緣生(sheng)(sheng),暫時(shi)的(de)(de)法用,即是(shi)知(zhi)而無(wu)知(zhi),生(sheng)(sheng)而不(bu)生(sheng)(sheng);所(suo)(suo)以(yi)不(bu)明無(wu)生(sheng)(sheng)的(de)(de)道理,就不(bu)能證知(zhi)真(zhen)空的(de)(de)道理。前說一空字,是(shi)般(ban)若的(de)(de)體;此(ci)說一知(zhi)字,是(shi)般(ban)若的(de)(de)用。所(suo)(suo)以(yi)表般(ban)若的(de)(de)至(zhi)德(de),無(wu)可形容,無(wu)可言表;至(zhi)此(ci)言語道斷(duan),心行(xing)處滅;惟有(you)(you)神(shen)會,惟有(you)(you)贊嘆,正是(shi)冷(leng)暖(nuan)自知(zhi)的(de)(de)時(shi)候(hou)。
【是(shi)大(da)神咒(zhou)(zhou),是(shi)大(da)明咒(zhou)(zhou),是(shi)無(wu)(wu)(wu)(wu)上咒(zhou)(zhou),是(shi)無(wu)(wu)(wu)(wu)等等咒(zhou)(zhou),能(neng)除(chu)一切苦,真實不(bu)(bu)(bu)(bu)(bu)虛(xu)(xu)】這(zhe)六句(ju)是(shi)贊嘆的辭句(ju)。咒(zhou)(zhou)是(shi)密意,以(yi)決(jue)定如是(shi)曰咒(zhou)(zhou),如軍令嚴速曰咒(zhou)(zhou)。以(yi)無(wu)(wu)(wu)(wu)所不(bu)(bu)(bu)(bu)(bu)包謂之(zhi)大(da);以(yi)無(wu)(wu)(wu)(wu)所不(bu)(bu)(bu)(bu)(bu)通(tong)謂之(zhi)神;以(yi)無(wu)(wu)(wu)(wu)所不(bu)(bu)(bu)(bu)(bu)照謂之(zhi)明;以(yi)無(wu)(wu)(wu)(wu)可比對無(wu)(wu)(wu)(wu)可再(zai)加(jia)謂之(zhi)無(wu)(wu)(wu)(wu)上;以(yi)畢竟(jing)平等謂之(zhi)無(wu)(wu)(wu)(wu)等等;空不(bu)(bu)(bu)(bu)(bu)偏空,有不(bu)(bu)(bu)(bu)(bu)著有,于寂(ji)滅無(wu)(wu)(wu)(wu)住的性體(ti)中,能(neng)啟發恒沙妙用(yong)。六祖云:何期(qi)自性本(ben)不(bu)(bu)(bu)(bu)(bu)生(sheng)滅,本(ben)不(bu)(bu)(bu)(bu)(bu)動搖(yao);何期(qi)自性能(neng)生(sheng)萬法(fa)。前為無(wu)(wu)(wu)(wu)實之(zhi)體(ti),此為無(wu)(wu)(wu)(wu)虛(xu)(xu)之(zhi)用(yong);故能(neng)除(chu)一切苦,真實不(bu)(bu)(bu)(bu)(bu)虛(xu)(xu)。你(ni)想世上的人(ren),沒一個(ge)人(ren)沒有掛礙的痛苦,哪一個(ge)人(ren)能(neng)離了佛(fo)法(fa),佛(fo)法(fa)又(you)何曾(ceng)迷(mi)信(xin)呢!
以上七(qi)句判為(wei)證(zheng)知(zhi)分,分第六段,要親證(zheng)才(cai)知(zhi)這個境(jing)界,不(bu)是(shi)靠文字可以得(de)(de)知(zhi)的。所(suo)(suo)以得(de)(de)知(zhi)的必須(xu)要真參實究,從自(zi)(zi)性上用功(gong),經是(shi)不(bu)過(guo)借來考證(zheng)罷了(le)(le)。總之(zhi),心(xin)通(tong)才(cai)是(shi)最(zui)大神通(tong);但心(xin)不(bu)空就(jiu)(jiu)不(bu)能通(tong),不(bu)通(tong)就(jiu)(jiu)不(bu)能明,不(bu)明則一(yi)切(qie)智慧被無明所(suo)(suo)覆,不(bu)能啟發。這一(yi)分是(shi)說心(xin)到了(le)(le)真空的境(jing)界,自(zi)(zi)然有(you)許(xu)多(duo)力量;不(bu)是(shi)有(you)苦(ku)再除,卻使一(yi)切(qie)苦(ku)厄無所(suo)(suo)依附(fu),根(gen)本(ben)無苦(ku)厄的了(le)(le)。
張(zhang)(zhang)旭(xu)(xu)(xu)(xu),生卒年不(bu)詳,字(zi)伯(bo)高,一(yi)字(zi)季明,吳郡(江蘇(su)蘇(su)州)人(ren)(ren)(ren)。初仕為(wei)常(chang)熟尉(wei),后(hou)官(guan)至金吾長(chang)史(shi)(shi),人(ren)(ren)(ren)稱(cheng)“張(zhang)(zhang)長(chang)史(shi)(shi)”。其母陸氏為(wei)初唐(tang)書家(jia)陸柬之(zhi)的(de)侄女(nv),即虞世南(nan)的(de)外孫女(nv)。陸氏世代以(yi)書傳業,有(you)稱(cheng)于史(shi)(shi)。張(zhang)(zhang)旭(xu)(xu)(xu)(xu)為(wei)人(ren)(ren)(ren)灑脫(tuo)不(bu)羈,豁(huo)達大(da)度,卓爾不(bu)群,才華橫溢,學識淵(yuan)博。與李白(bai)、賀知章(zhang)相友善(shan),杜甫將他(ta)(ta)(ta)(ta)三(san)人(ren)(ren)(ren)列入“飲中(zhong)(zhong)八仙(xian)”。是(shi)一(yi)位極(ji)有(you)個(ge)性的(de)草(cao)書大(da)家(jia),因他(ta)(ta)(ta)(ta)常(chang)喝(he)得(de)大(da)醉(zui)(zui)(zui),就(jiu)呼叫狂走(zou),然后(hou)落筆成書,甚至以(yi)頭發蘸墨(mo)書寫(xie),故(gu)又有(you)“張(zhang)(zhang)顛”的(de)雅(ya)稱(cheng)。后(hou)懷(huai)素繼承和發展了其筆法,也以(yi)草(cao)書得(de)名,并稱(cheng)“顛張(zhang)(zhang)醉(zui)(zui)(zui)素”。張(zhang)(zhang)旭(xu)(xu)(xu)(xu)性格豪放,嗜(shi)好(hao)飲酒,常(chang)在(zai)大(da)醉(zui)(zui)(zui)后(hou)手(shou)舞足蹈,然后(hou)回到(dao)(dao)桌前(qian),提筆落墨(mo),一(yi)揮(hui)而就(jiu)。有(you)人(ren)(ren)(ren)說他(ta)(ta)(ta)(ta)粗魯(lu),給他(ta)(ta)(ta)(ta)取(qu)了個(ge)張(zhang)(zhang)癲(dian)的(de)雅(ya)號(hao)。其實他(ta)(ta)(ta)(ta)很(hen)細心,他(ta)(ta)(ta)(ta)認(ren)為(wei)在(zai)日常(chang)生活(huo)中(zhong)(zhong)所觸(chu)到(dao)(dao)的(de)事物,都能啟發寫(xie)字(zi)。偶有(you)所獲(huo),即熔冶于自己的(de)書法中(zhong)(zhong)。當時(shi)人(ren)(ren)(ren)們只要(yao)得(de)到(dao)(dao)他(ta)(ta)(ta)(ta)的(de)片紙支字(zi),都視若珍品,世襲真藏。那時(shi)候,張(zhang)(zhang)旭(xu)(xu)(xu)(xu)有(you)個(ge)鄰(lin)居,家(jia)境貧困,聽說張(zhang)(zhang)旭(xu)(xu)(xu)(xu)性情慷慨,就(jiu)寫(xie)信給張(zhang)(zhang)旭(xu)(xu)(xu)(xu),希(xi)望(wang)得(de)到(dao)(dao)他(ta)(ta)(ta)(ta)的(de)資(zi)助。張(zhang)(zhang)旭(xu)(xu)(xu)(xu)非常(chang)同情鄰(lin)人(ren)(ren)(ren),便在(zai)信中(zhong)(zhong)說道(dao):您只要(yao)說這信是(shi)張(zhang)(zhang)旭(xu)(xu)(xu)(xu)寫(xie)的(de),要(yao)價(jia)可上百(bai)金。鄰(lin)人(ren)(ren)(ren)將信照(zhao)著(zhu)他(ta)(ta)(ta)(ta)的(de)話上街(jie)售賣,果(guo)然不(bu)到(dao)(dao)半日就(jiu)被爭(zheng)購一(yi)空。鄰(lin)人(ren)(ren)(ren)高興(xing)地回到(dao)(dao)家(jia),并向張(zhang)(zhang)旭(xu)(xu)(xu)(xu)致(zhi)萬分(fen)的(de)感(gan)謝(xie)。
張(zhang)(zhang)旭(xu)的書(shu)(shu)法,始化于(yu)(yu)張(zhang)(zhang)芝、二(er)王(wang)一(yi)路,以(yi)草(cao)書(shu)(shu)成就最高。史稱(cheng)“草(cao)圣(sheng)”。他自己以(yi)繼承“二(er)王(wang)”傳(chuan)統為自豪,字字有法,另一(yi)方面(mian)又效法張(zhang)(zhang)芝草(cao)書(shu)(shu)之(zhi)藝(yi),創造出(chu)瀟灑(sa)磊(lei)落,變(bian)幻莫測的狂草(cao)來,其狀(zhuang)驚世駭(hai)俗。相(xiang)傳(chuan)他見(jian)公(gong)主與擔夫爭道,又聞鼓吹而(er)得筆法之(zhi)意;在河南(nan)鄴縣時愛看公(gong)孫大娘舞西河劍器,并因此(ci)(ci)而(er)得草(cao)書(shu)(shu)之(zhi)神。顏真卿曾兩度辭官向他請教筆法。張(zhang)(zhang)旭(xu)是一(yi)位純粹的藝(yi)術(shu)家,他把滿腔情感(gan)傾注在點畫之(zhi)間(jian),旁(pang)若無(wu)人(ren),如醉如癡,如癲如狂。唐(tang)韓愈《送高閑(xian)上(shang)人(ren)序》中贊(zan)之(zhi):“喜怒、窘窮、憂悲、愉佚、怨恨(hen)、思慕、酣醉、無(wu)聊、不(bu)平,有動于(yu)(yu)心,必(bi)于(yu)(yu)草(cao)書(shu)(shu)焉發之(zhi)。觀于(yu)(yu)物(wu),見(jian)山水崖谷(gu)、鳥獸蟲魚、草(cao)木之(zhi)花實、日月列星(xing)、風雨(yu)水火、雷霆霹靂、歌舞戰斗、天(tian)地事物(wu)之(zhi)變(bian),可喜可愕,一(yi)寓于(yu)(yu)書(shu)(shu),故旭(xu)之(zhi)書(shu)(shu),變(bian)動猶鬼神,不(bu)可端倪(ni),以(yi)此(ci)(ci)終其身而(er)名后(hou)世。”這是一(yi)位真正的藝(yi)術(shu)家對藝(yi)術(shu)的執著的真實寫照(zhao)。難怪后(hou)人(ren)論及唐(tang)人(ren)書(shu)(shu)法,對歐、虞、褚、顏、柳、素等均有褒貶(bian),唯對張(zhang)(zhang)旭(xu)無(wu)不(bu)贊(zan)嘆(tan)不(bu)已,這是藝(yi)術(shu)史上(shang)絕無(wu)僅有的。