1 X54n0880_p0926b01 　 2 X54n0880_p0926b02 　 3 X54n0880_p0926b03 　 4 X54n0880_p0926b04 　 5 X54n0880_p0926b05 　　 物不遷論辯解題辭 6 X54n0880_p0926b06 　 7 X54n0880_p0926b07 常人即不遷見流動。智者即流動見不遷。故曰人之 8 X54n0880_p0926b08 所謂動者以昔物不至今。吾之所謂靜者亦以昔物 9 X54n0880_p0926b09 不至今。而或者駁之。謂肇公立昔有今無。為斷常遷 10 X54n0880_p0926b10 滅之法。是大不然。嘗為之頌曰。昔自在昔。昔非來今。 11 X54n0880_p0926b11 自在今。今不往昔。今非往亦非來。以是知法相常住。 12 X54n0880_p0926b12 或者執藥成病。刻舟求劍。不慧甚矣。幻居界公物不 13 X54n0880_p0926b13 遷解之所由出也。日照四天下本無次第。而方位湛 14 X54n0880_p0926b14 然。智者作日軌察之。愚者倒操日軌方位亦倒。界公 15 X54n0880_p0926b15 之解。其操日軌之法與。乃刻而流通之。 16 X54n0880_p0926b16 萬曆己丑五月望日真實居士憑夢禎題 17 X54n0880_p0926b17 　 18 X54n0880_p0926b18 　 19 X54n0880_p0926b19 　 20 X54n0880_p0926b20 　 21 X54n0880_p0926b21 　 22 X54n0880_p0926b22 　 23 X54n0880_p0926b23 　 24 X54n0880_p0926b24 　 25 X54n0880_p0926c01 　 26 X54n0880_p0926c02 　 27 X54n0880_p0926c03 　 28 X54n0880_p0926c04 　　 物不遷論辯解序 29 X54n0880_p0926c05 　 30 X54n0880_p0926c06 夫至虛無物。物非物。以皆離法性。不遷遷。非遷而俱 31 X54n0880_p0926c07 泯。蓋物形無物。遷待不遷。乃心意之所通。而言說之 32 X54n0880_p0926c08 可及也。豈動靜不異難言之旨乎。然所謂物不遷者。 33 X54n0880_p0926c09 非物無物也。非遷不遷也。但執藉法除。病須藥治。故 34 X54n0880_p0926c10 對計常者即不遷以明遷。而因執遷者即遷以明不 35 X54n0880_p0926c11 遷。是皆導物之假名。應病之良藥耳。則不遷之理豈 36 X54n0880_p0926c12 容以遷不遷而思議者歟。而或者因藥致病。捫虛為 37 X54n0880_p0926c13 實。不解物各性住之言。是明真諦無性之旨。而抑之 38 X54n0880_p0926c14 駁之。是一夢也。余復從而辯之。又一夢矣。則非遷非 39 X54n0880_p0926c15 不遷之理又豈容以夢語而達之者哉。雖然。因夢而 40 X54n0880_p0926c16 覺夢。是又不可無說也。同志者決之。 41 X54n0880_p0926c17 萬曆丁酉孟秋朔日寓雙徑沙門真界謹序 42 X54n0880_p0926c18 　 43 X54n0880_p0926c19 　 44 X54n0880_p0926c20 　 45 X54n0880_p0926c21 　 46 X54n0880_p0926c22 　 47 X54n0880_p0926c23 　 48 X54n0880_p0926c24 　 49 X54n0880_p0927a01 　 50 X54n0880_p0927a02 　 51 X54n0880_p0927a03 　 52 X54n0880_p0927a04 　 53 X54n0880_p0927a05 物不遷論辯解 54 X54n0880_p0927a06 　 55 X54n0880_p0927a07 　　　　檇李沙門　真界　解 56 X54n0880_p0927a08 夫生死交謝。寒暑迭遷。有物流動。人之常情。 57 X54n0880_p0927a09 　此述常人所迷。為不遷一論之發起也。蓋常人謂 58 X54n0880_p0927a10 　生死去來交相遷謝。寒暑去來迭互變遷。然不知 59 X54n0880_p0927a11 　諸法本來常自寂滅。本無身心生死。亦無寒暑去 60 X54n0880_p0927a12 　來。是以妄見物遷而不知物不遷也。所言物不遷 61 X54n0880_p0927a13 　者。事像可觀稱之為物。物體寂滅故號不遷。不遷 62 X54n0880_p0927a14 　故則物物當處而自寂。為物故與四象更互而為 63 X54n0880_p0927a15 　依。然物性無差。悟即真理。真本不變。物自湛然。常 64 X54n0880_p0927a16 　情所封。於不動中妄以為動。所謂雲駛月運舟行 65 X54n0880_p0927a17 　岸移。故宗鏡云。若了真心不動則萬法不遷。若見 66 X54n0880_p0927a18 　萬法遷謝皆是妄心。以一切境界唯心妄動。若離 67 X54n0880_p0927a19 　心識則尚無一法常住。豈況有萬法遷移。故下廣 68 X54n0880_p0927a20 　引經論之言以對破也。 69 X54n0880_p0927a21 余則謂之不然。何者。放光云。法無去來。無動轉者。 70 X54n0880_p0927a22 　此反上以明不遷也。夫諸法之體。離去來相。無動 71 X54n0880_p0927a23 　轉相。何者。謂一切諸法緣會而來。來無所從。緣離 72 X54n0880_p0927a24 　而去。去無所至。是則即去來而無去來。即動轉而 73 X54n0880_p0927b01 　無動轉。故放光云。法無去來。無動轉也。雖然。而常 74 X54n0880_p0927b02 　人不達緣生無性無有去來。則妄見諸法去來。故 75 X54n0880_p0927b03 　於身見生死交謝。於世見寒暑迭遷。論主愍之。遂 76 X54n0880_p0927b04 　本法無去來無有動轉立論。以破常人有物流動 77 X54n0880_p0927b05 　之見也。 78 X54n0880_p0927b06 尋夫不動之作。豈釋動以求靜。必求靜於諸動。必求 79 X54n0880_p0927b07 靜於諸動。故雖動而常靜。不釋動以求靜。故雖靜而 80 X54n0880_p0927b08 不離動。 81 X54n0880_p0927b09 　此原般若立言之意以為作論之本也。蓋不動之 82 X54n0880_p0927b10 　作。既非釋動求靜。而必求靜於動。則動靜不異。故 83 X54n0880_p0927b11 　於下文說遷即不遷。以明遷不異不遷。說不遷即 84 X54n0880_p0927b12 　遷。以明不遷不異於遷也。 85 X54n0880_p0927b13 然則動靜未始異。而惑者不同。緣使真言滯於競辯。 86 X54n0880_p0927b14 宗途屈於好異。所以靜躁之極未易言也。 87 X54n0880_p0927b15 　呈上以明立言之難也。然動靜不異。則遷與不遷 88 X54n0880_p0927b16 　不相異也。以不異故遷而不遷。不可謂之遷。不遷 89 X54n0880_p0927b17 　而遷。亦不可謂之不遷矣。而惑者不同。則遷與不 90 X54n0880_p0927b18 　遷不相同也。以不同故。執遷者則謂之遷。執不遷 91 X54n0880_p0927b19 　者又謂之不遷。致使離言之真滯於競辯。不異之 92 X54n0880_p0927b20 　宗屈於好異。所以動靜不異未易言也。 93 X54n0880_p0927b21 何者。夫談真則逆俗。順俗則違真。違真故迷性而莫 94 X54n0880_p0927b22 返。逆俗故言淡而無味。緣使中人未分於存亡。下士 95 X54n0880_p0927b23 撫掌而弗顧。近而不可知者。其唯物性乎。然不能自 96 X54n0880_p0927b24 已。聊復寄心於動靜之際。豈曰必然。 97 X54n0880_p0927c01 　徵釋難言所以。即結舉難知之性以起說也。何靜 98 X54n0880_p0927c02 　躁之極未易言耶。談真下釋也。謂談不遷則逆於 99 X54n0880_p0927c03 　遷。順於遷則違不遷。違不遷。迷性莫返。逆於遷。言 100 X54n0880_p0927c04 　淡無味。故使中人聞之如存若亡。下士聞之撫掌 101 X54n0880_p0927c05 　弗顧。今欲談不遷不逆於遷。說遷不違不遷。而使 102 X54n0880_p0927c06 　中下聞之各得信解者。誠不易言。故靜躁之極未 103 X54n0880_p0927c07 　易言也。是以下。常人謂昔物不至今。而論主亦謂 104 X54n0880_p0927c08 　昔物不至今。雖談說不遷不離其遷。故不逆於遷。 105 X54n0880_p0927c09 　以不逆遷而言不遷故。則意深而有味。故能使中 106 X54n0880_p0927c10 　下聞之而各得信解也。又下云人命逝速速於川 107 X54n0880_p0927c11 　流。蓋對計常者以無動無滅而言遷。言雖似遷而 108 X54n0880_p0927c12 　遷即不遷。故不違不遷。以不違不遷而言遷故。則 109 X54n0880_p0927c13 　迷性而可返。故二乘之人聞而悟解。以成道即真 110 X54n0880_p0927c14 　也。然則不異之極。非惟言之不易。抑亦知之甚難。 111 X54n0880_p0927c15 　故云近而不可知者其唯物性乎。然雖難言難知 112 X54n0880_p0927c16 　而不能自已。故聊復寄心於動靜之際。以明遷與 113 X54n0880_p0927c17 　不遷。豈曰必然。蓋以說遷乃即不遷以明遷。豈必 114 X54n0880_p0927c18 　於遷。說不遷乃即遷以明不遷。豈必不遷。故云聊 115 X54n0880_p0927c19 　寄動靜豈曰必然也。 116 X54n0880_p0927c20 試論之曰。道行云。諸法本無所從來。去亦無所至。中 117 X54n0880_p0927c21 觀云。觀方知彼去。去者不至方。斯皆即動而求靜。以 118 X54n0880_p0927c22 知物不遷明矣。 119 X54n0880_p0927c23 　此引經論之言以明不遷也。蓋一切諸法來有所 120 X54n0880_p0927c24 　從。去有所至。可謂之遷。以來無所從。去無所至。法 121 X54n0880_p0928a01 　不相至。故不遷也。言觀方知彼去者。如人從東至 122 X54n0880_p0928a02 　西。以方而觀如似有去。故云觀方知彼去。去不至 123 X54n0880_p0928a03 　方者。謂去無所去也。故論偈云。已去無有去。未去 124 X54n0880_p0928a04 　亦無去。離已去未去。去時亦無去。鈔云。如人初在 125 X54n0880_p0928a05 　東方卓立不動。即名未去。未去故。未去不得名為 126 X54n0880_p0928a06 　去。以去法未萌故。若動一步離本立處。反望立處。 127 X54n0880_p0928a07 　則名已去。已去故。已去不得名為去。由去法已謝 128 X54n0880_p0928a08 　故。惑人便轉計云。動處則有去。此中有去時。非已 129 X54n0880_p0928a09 　去未去。是故去時去。龍樹便以相待破云。若有已 130 X54n0880_p0928a10 　去未去則有去時。若無已去未去則無去時。如因 131 X54n0880_p0928a11 　兩邊短有中間長。若無兩邊短。即無中間長。故偈 132 X54n0880_p0928a12 　云。離已去未去。去時亦無去。是則三時無去。以明 133 X54n0880_p0928a13 　去無所去。非以無去為無去。故云去者不至方也。 134 X54n0880_p0928a14 　斯皆下。會經論意。宗歸不遷。然此不遷之理隱奧 135 X54n0880_p0928a15 　難明。今復以事顯之。如人從一步而至三步。若第 136 X54n0880_p0928a16 　一步去第二步來。第二步去則第三步來。是則有 137 X54n0880_p0928a17 　去有來。即所謂動也。然凡有去來即屬緣生。既屬 138 X54n0880_p0928a18 　緣生即無自性。既無自性全體即空。若是則第一 139 X54n0880_p0928a19 　步去。去無所去。第二步來。來無所來。一步如是。步 140 X54n0880_p0928a20 　步皆然。由是而知諸法。即去來而無去來。即動轉 141 X54n0880_p0928a21 　而無動轉。故云即動而求靜以知物不遷。即遷而 142 X54n0880_p0928a22 　不遷。豈有物而可動哉。 143 X54n0880_p0928a23 夫人之所謂動者。以昔物不至今。故曰動而非靜。我 144 X54n0880_p0928a24 之所謂靜者。亦以昔物不至今。故曰靜而非動。動而 145 X54n0880_p0928b01 非靜。以其不來。靜而非動。以其不去。 146 X54n0880_p0928b02 　此即常人之遷以明不遷也。蓋常人謂昔物不至 147 X54n0880_p0928b03 　今。以見昔物遷去於昔。故不至於今。故曰動而非 148 X54n0880_p0928b04 　靜。此則不達緣生無性。則見物遷去。所以謂之動 149 X54n0880_p0928b05 　也。論主謂昔物不至今。以見昔物緣生無性。去即 150 X54n0880_p0928b06 　不去。故不至於今。故曰靜而非動。此則了達緣生 151 X54n0880_p0928b07 　無性。則去即不去。所以謂之靜也。動而非靜以其 152 X54n0880_p0928b08 　不來者。蓋以其昔物遷去於昔。故不來也。靜而非 153 X54n0880_p0928b09 　動以其不去者。蓋以其昔物去即不去。故不去也。 154 X54n0880_p0928b10 　然則昔物既從緣空故不去不來。有何物而可動 155 X54n0880_p0928b11 　哉。如是則遷流之見謝而諸法性空之理明矣。而 156 X54n0880_p0928b12 　或人由不達肇公所見緣生無性之理。又錯解靜 157 X54n0880_p0928b13 　而非動以其不去之文。遂謂肇公所言昔物不至 158 X54n0880_p0928b14 　今者。如前舟載魚。後舟載筍。前舟之魚自住前舟。 159 X54n0880_p0928b15 　不至後舟。故以昔物住昔不來而駁之。是乃或人 160 X54n0880_p0928b16 　之謬解耳。豈肇公之見也哉。又靜而非動以其不 161 X54n0880_p0928b17 　去者。蓋以其昔物緣離而去。去即不去。故云不去。 162 X54n0880_p0928b18 　非謂昔物住昔而不去也。而或人由錯解靜而不 163 X54n0880_p0928b19 　去之文。遂以昔物住昔不去而駁之。故知其文理 164 X54n0880_p0928b20 　俱不通矣。且或人本不達肇公所明物不遷理。又 165 X54n0880_p0928b21 　見清涼疏鈔謂肇公所言物不遷濫於小乘。遂即 166 X54n0880_p0928b22 　倚傍其言而抑之駁之。此又不通疏鈔之意也。蓋 167 X54n0880_p0928b23 　疏鈔謂肇公所言物不遷濫於小乘者。以小乘論 168 X54n0880_p0928b24 　云。有為之法若此處生即此處滅。無容從此轉至 169 X54n0880_p0928c01 　餘方。鈔釋曰。此生此滅不至餘方。同不遷義。而有 170 X54n0880_p0928c02 　法體是生是滅。故非大乘。大乘之法緣生無性。生 171 X54n0880_p0928c03 　即不生。滅即不滅。故遷即不遷則其理懸隔。然肇 172 X54n0880_p0928c04 　公論則含二意。顯文所明多同前義。蓋由肇公意 173 X54n0880_p0928c05 　以物各性住為不遷。則濫小乘無容從此轉至餘 174 X54n0880_p0928c06 　方故。然下論云。談真有不遷之稱。導俗有流動之 175 X54n0880_p0928c07 　說。此則以真諦為不遷。而不顯真諦之相。若但用 176 X54n0880_p0928c08 　於物各性住為真諦相。寧非性空無可遷也。已上 177 X54n0880_p0928c09 　皆疏鈔文。然疏鈔既云含有二意。則不獨小乘矣。 178 X54n0880_p0928c10 　又云。顯文所明多同前義者。蓋以物各性住。與小 179 X54n0880_p0928c11 　乘無容從此轉至餘方文義多同。理實懸隔也。又 180 X54n0880_p0928c12 　云。若但用於物各性住為真諦相。寧非性空無可 181 X54n0880_p0928c13 　遷者。蓋真諦則泯一切法也。既以物各性住為真 182 X54n0880_p0928c14 　諦相。豈非是以無物無住而為真諦不遷者哉。故 183 X54n0880_p0928c15 　永明亦謂。肇公所言性住。是以無性為性也。既以 184 X54n0880_p0928c16 　性空真諦為不遷。豈得濫同小乘生滅之理乎。縱 185 X54n0880_p0928c17 　清涼謂濫於小乘。不云同於凡夫。而或人既以昔 186 X54n0880_p0928c18 　物住昔不來而駁之。則抑同常見凡夫矣。若是則 187 X54n0880_p0928c19 　尚不能同於小乘。又豈能安住大乘而濫於小乘 188 X54n0880_p0928c20 　耶。是則非惟於疏鈔文義不通。亦乃與倚傍言意 189 X54n0880_p0928c21 　相悖。良可歎也。又或人亦由不達肇公所明緣生 190 X54n0880_p0928c22 　無性無有去來之靜。妄謂肇公以昔物住昔不去 191 X54n0880_p0928c23 　謂之靜者。蓋有物有住即有為。有為即生滅。安得 192 X54n0880_p0928c24 　謂之靜乎。斯亦或人之謬解耳。又豈肇公之見也 193 X54n0880_p0929a01 　哉。此正所謂於無過中求其有過。不特謗法亦且 194 X54n0880_p0929a02 　欺人。又謂非駁肇公。將以駁天下之所是。則又不 195 X54n0880_p0929a03 　特只欺肇公。又乃輕欺天下之人矣。竊思或人之 196 X54n0880_p0929a04 　所以招謗法欺人之罪者。非有他心。但以其不識 197 X54n0880_p0929a05 　文理而致然也。可不審哉。 198 X54n0880_p0929a06 然則所造未嘗異。所見未嘗同。逆之所謂塞。順之所 199 X54n0880_p0929a07 謂通。苟得其道。復何滯哉。 200 X54n0880_p0929a08 　明上造雖同而見不同也。蓋昔物不至今。一耳。然 201 X54n0880_p0929a09 　其所見誠迷悟不同。故云所造未嘗異。所見未嘗 202 X54n0880_p0929a10 　同。以見物遷去則逆乎無生常。以是塞故云逆之 203 X54n0880_p0929a11 　所謂塞。見物不去則順乎無生真。以之通故云順 204 X54n0880_p0929a12 　之所謂通。苟悟物物緣生無性而無生。則不為去 205 X54n0880_p0929a13 　來動轉之所留滯矣。故云苟得其道復何滯哉。 206 X54n0880_p0929a14 傷夫人情之惑久矣。目對真而莫覺。既知往物而不 207 X54n0880_p0929a15 來。而謂今物而可往。往物既不來。今物何所往。何則。 208 X54n0880_p0929a16 求向物於向。於向未嘗無。責向物於今。於今未嘗有。 209 X54n0880_p0929a17 於今未嘗有。以明物不來。於向未嘗無。故知物不去。 210 X54n0880_p0929a18 覆而求今。今亦不往。 211 X54n0880_p0929a19 　歎常人所迷。委辯法無去來。以明物不遷也。目對 212 X54n0880_p0929a20 　真而莫覺者。謂萬法本如。不動不變。不離當處常 213 X54n0880_p0929a21 　自湛然。而常人日用不覺。所以聖人傷歎之也。既 214 X54n0880_p0929a22 　知下。牒上。以明今昔之物各不相到。謂既知往物 215 X54n0880_p0929a23 　而不來今。則今物又豈往於昔乎。往物下。牒定不 216 X54n0880_p0929a24 　相到義。何則下。徵辯物不相到立不遷義。以破有 217 X54n0880_p0929b01 　物流動之見。言求向物於向於向未嘗無者。謂向 218 X54n0880_p0929b02 　物緣生無性。去即不去。無即不無。故云於向未嘗 219 X54n0880_p0929b03 　無。非謂向物住向而不無也。又因常人見向物遷 220 X54n0880_p0929b04 　去執以為無。故此明去即不去。無即不無。是乃即 221 X54n0880_p0929b05 　常人之遷以明不遷也。責向物於今於今未嘗有 222 X54n0880_p0929b06 　者。謂向物既緣生無性則不至於今。故今不有向 223 X54n0880_p0929b07 　也。於今下。牒明向物不來。於向下。牒明向物不去。 224 X54n0880_p0929b08 　然則向物之所以不去者。蓋向物以緣離而去。去 225 X54n0880_p0929b09 　即不去。故云不去。非謂向物住向而不去也。而或 226 X54n0880_p0929b10 　人自不解說者之意。反以向有墮常今無墮斷而 227 X54n0880_p0929b11 　駁之。豈異跛驢不能疾步。而反責駿馬之奔逸者 228 X54n0880_p0929b12 　也。覆而求今今亦不往者。謂向物既從緣無性而 229 X54n0880_p0929b13 　不來。則今物亦從緣無性而不往。蓋今物不往。亦 230 X54n0880_p0929b14 　往即不往也。故華嚴云。譬如河中水。湍流競奔逝。 231 X54n0880_p0929b15 　各各不相知。諸法亦如是。斯乃即湍流奔逝不妨 232 X54n0880_p0929b16 　波波從緣無體而不相周到。故各不相知。如即今 233 X54n0880_p0929b17 　昔競往不妨物物緣生無性而不相往來。故各不 234 X54n0880_p0929b18 　相至。故華嚴云。諸法無體性。亦無有作用。是故彼 235 X54n0880_p0929b19 　一切。各各不相知也。然此既以物物從緣無性不 236 X54n0880_p0929b20 　相往來而明不遷。是乃即遷以明不遷矣。又安容 237 X54n0880_p0929b21 　以向有今無斷常遷滅之妄議而參於其間哉。 238 X54n0880_p0929b22 是謂昔物自在昔。不從今以至昔。今物自在今。不從 239 X54n0880_p0929b23 昔以至今。 240 X54n0880_p0929b24 　此呈上今昔之物各不相至也。上二句呈今不至 241 X54n0880_p0929c01 　昔。下二句呈昔不至今。所言昔物在昔等者。謂昔 242 X54n0880_p0929c02 　物不來如似在昔。故云昔物自在昔。非遷今以至 243 X54n0880_p0929c03 　昔。故不從今至昔。今物不往如似在今。故云今物 244 X54n0880_p0929c04 　自在今。非遷昔以至今。故不從昔至今。是則今昔 245 X54n0880_p0929c05 　不相至。法法不相到。有何物而可遷乎。然則所謂 246 X54n0880_p0929c06 　昔物在昔。今物在今者。良以今昔之物從緣無性。 247 X54n0880_p0929c07 　不相往來。假名曰在。實無所在也。蓋在猶去來。既 248 X54n0880_p0929c08 　無去來。安得有在。故清涼以物各性住為真諦相。 249 X54n0880_p0929c09 　則知物物無物。在亦無在矣。是則無去無來亦無 250 X54n0880_p0929c10 　所住。故名為之不遷也。而或人固守其文。不會其 251 X54n0880_p0929c11 　意。遂以有物有在而駁。之得不自招謬斥之過歟。 252 X54n0880_p0929c12 故仲尼曰。回也見新。交臂非故。 253 X54n0880_p0929c13 　引證今昔之物各不相至也。言見新非故者。謂新 254 X54n0880_p0929c14 　故從緣無性而不相至。則新不至故。故不至新。故 255 X54n0880_p0929c15 　見新非故也。然此引新故從緣無性而不相至。以 256 X54n0880_p0929c16 　證今昔之物各不相至者。正顯萬法從緣而無自 257 X54n0880_p0929c17 　體。故各不相知相到也。 258 X54n0880_p0929c18 如此。則物不相往來明矣。既無往返之微朕。有何物 259 X54n0880_p0929c19 而可動乎。 260 X54n0880_p0929c20 　結上往物不來今物不往也。言無住返之微朕者。 261 X54n0880_p0929c21 　謂今物從緣無性不去於昔。故不往。往物亦從緣 262 X54n0880_p0929c22 　無性不來於今。故不返。既無往返之微跡。有何物 263 X54n0880_p0929c23 　而可動哉。 264 X54n0880_p0929c24 然則旋嵐偃嶽而常靜。江河競注而不流。野馬飄鼓 265 X54n0880_p0930a01 而不動。日月歷天而不周。復何怪哉。 266 X54n0880_p0930a02 　此引動而不動之事以成上遷而不遷之理也。若 267 X54n0880_p0930a03 　約比量而言。量云。諸法是有法。遷而不遷是宗法。 268 X54n0880_p0930a04 　因云。物物緣生無性而不相至故。同喻云。前波非 269 X54n0880_p0930a05 　後波等。所謂物物緣生無性而不相至等者。蓋以 270 X54n0880_p0930a06 　物物從緣空故不相往來。如波波從緣無體而不 271 X54n0880_p0930a07 　相至。是故諸法遷而不遷也。故宗鏡釋云。前風非 272 X54n0880_p0930a08 　後風。故偃嶽而常靜。前波非後波。故競注而不流。 273 X54n0880_p0930a09 　前氣非後氣。故飄鼓而不動。前日非後日。故歷天 274 X54n0880_p0930a10 　而不周。理本如是。復何怪焉。是則三支無過。能立 275 X54n0880_p0930a11 　極成矣。而或人竟謂肇公立法宗似因非。有宗無 276 X54n0880_p0930a12 　因者。以其錯解肇公之意故也。何者。肇公原以物 277 X54n0880_p0930a13 　無去來之義明不遷。不以有物有住明不遷。而或 278 X54n0880_p0930a14 　人既錯解其意。遂以有物有住為不遷因。故云有 279 X54n0880_p0930a15 　宗無因。以致妄談般若。謬斥先聖。可不辯哉。然則 280 X54n0880_p0930a16 　是辯也。非特辯或人也。亦將以辯為或人之所昧 281 X54n0880_p0930a17 　者。蓋或人一也。容可已也。昧其言者或未可必也。 282 X54n0880_p0930a18 　難可已也。余豈好辯哉。將恐昧其言者亦墮謗法 283 X54n0880_p0930a19 　之坑故也。 284 X54n0880_p0930a20 噫。聖人有言曰。人命逝速。速於川流。是以聲聞悟非 285 X54n0880_p0930a21 常以成道。緣覺覺緣離以即真。苟萬動而非化。豈尋 286 X54n0880_p0930a22 化以階道。覆尋聖言。微隱難測。若動而靜。似去而留。 287 X54n0880_p0930a23 可以神會。難以事求。 288 X54n0880_p0930a24 　此引聖人之言以明遷也。或謂前說不遷。此又何 289 X54n0880_p0930b01 　云遷耶。答。前對執遷者故云不遷。乃即遷以明不 290 X54n0880_p0930b02 　遷不異於遷。此對計常者。故又云遷。乃即不遷以 291 X54n0880_p0930b03 　明遷不異不遷。故二乘悟滅即不滅。遷即不遷。以 292 X54n0880_p0930b04 　成道即真也。苟萬下。釋成所證。苟。誠也。非化。謂不 293 X54n0880_p0930b05 　遷也。尋。即也。蓋二乘之所以成道即真者。誠萬動 294 X54n0880_p0930b06 　而不遷。故悟之以階道。非即遷以階道也。覆尋下。 295 X54n0880_p0930b07 　明聖言難測。若動下。明難測所以。蓋由聖人即無 296 X54n0880_p0930b08 　動無滅而言動言遷。故若動而實不動。似遷而實 297 X54n0880_p0930b09 　不遷。是故若以神會即悟無動無滅以契不遷。若 298 X54n0880_p0930b10 　以事求則但見其遷。故云可以神會難以事求也。 299 X54n0880_p0930b11 　明遷不遷竟。 300 X54n0880_p0930b12 是以言去不必去。閑人之常想。稱住不必住。釋人之 301 X54n0880_p0930b13 所謂往耳。豈曰去而可遣。住而可留耶。 302 X54n0880_p0930b14 　此呈上文兩節之意也。言去不必去等者。蓋以說 303 X54n0880_p0930b15 　遷乃即不遷以言遷。不異不遷。故不必於遷。但防 304 X54n0880_p0930b16 　人之常想耳。說不遷乃即遷以稱不遷。不異於遷。 305 X54n0880_p0930b17 　故不必不遷。但釋人之所往耳。是知說遷不遷。惟 306 X54n0880_p0930b18 　在拂人之情執。本無定法可說。豈可以遷為遷。以 307 X54n0880_p0930b19 　不遷為不遷者哉。故云豈曰去而可遣住而可留 308 X54n0880_p0930b20 　耶。 309 X54n0880_p0930b21 故成具云。菩薩處計常之中。而演非常之教。摩訶衍 310 X54n0880_p0930b22 論云。諸法不動。無去來處。斯皆導達群方。兩言一會。 311 X54n0880_p0930b23 豈曰文殊而乖其致哉。 312 X54n0880_p0930b24 　此引證上文兩節之意也。先引經以證遷。次引論 313 X54n0880_p0930c01 　以證不遷。群方者。謂隨宜導達之方不一也。兩言 314 X54n0880_p0930c02 　一會者。謂說遷不異不遷。說不遷不異於遷。是雖 315 X54n0880_p0930c03 　對機言異。而遷與不遷之致無殊。故云豈曰文殊 316 X54n0880_p0930c04 　而乖其致哉。 317 X54n0880_p0930c05 是以言常而不住。稱去而不遷。不遷故雖往而常靜。 318 X54n0880_p0930c06 不住故雖靜而常往。雖靜而常往故往而弗遷。雖往 319 X54n0880_p0930c07 而常靜故靜而弗留矣。 320 X54n0880_p0930c08 　此結上文兩節之意也。蓋前說不遷不異於遷。故 321 X54n0880_p0930c09 　云言常而不住。不住即遷也。次文說遷不異不遷。 322 X54n0880_p0930c10 　故云稱去而不遷。不遷故雖遷而不遷。不住故雖 323 X54n0880_p0930c11 　不遷而遷。雖不遷而遷。故遷而弗遷。雖遷而不遷。 324 X54n0880_p0930c12 　故弗遷而遷矣。如是則遷與不遷未始暫異。亦非 325 X54n0880_p0930c13 　遷非不遷。而名物不遷耳。前以諸法性空之義而 326 X54n0880_p0930c14 　明物不遷者。乃真諦之不遷也。此所謂不遷而遷． 327 X54n0880_p0930c15 　遷而不遷．非遷非不遷而明物不遷者。乃中道第 328 X54n0880_p0930c16 　一義諦之不遷。他詎可以遷不遷而思議者哉。 329 X54n0880_p0930c17 然則莊生之所以藏山。仲尼之所以臨川。斯皆感往 330 X54n0880_p0930c18 者之難留。豈曰排今而可往。是以觀聖人心者。不同 331 X54n0880_p0930c19 人之所見得也。 332 X54n0880_p0930c20 　此答外人之難以明聖人感往不同之意也。或謂 333 X54n0880_p0930c21 　上來說遷不異不遷。則莊生藏山．仲尼臨川豈非 334 X54n0880_p0930c22 　遷乎。答。莊生之所以藏山。仲尼之所以臨川。斯皆 335 X54n0880_p0930c23 　為不覺遷者而感其已往難留。豈同世人排今往 336 X54n0880_p0930c24 　昔之見。是以云觀聖人心者不同人之所見得也。 337 X54n0880_p0931a01 何者。人則謂少壯同體。百齡一質。徒知年往。不覺形 338 X54n0880_p0931a02 隨。是以梵志出家白首而歸。鄰人見之曰。昔人尚存 339 X54n0880_p0931a03 乎。梵志曰。吾猶昔人。非昔人也。鄰人皆愕然。非其言 340 X54n0880_p0931a04 也。所謂有力者負之而趨。昧者不覺。其斯之謂歟。 341 X54n0880_p0931a05 　此徵釋感往之意也。何以聖人感往難留耶。人則 342 X54n0880_p0931a06 　下。引事以釋感往之。意蓋時人唯知百齡一質而 343 X54n0880_p0931a07 　不覺念念遷訛。故梵志白首而歸。鄰人見之曰。昔 344 X54n0880_p0931a08 　人尚存。梵志見其不悟。即以言警之云。吾猶昔人。 345 X54n0880_p0931a09 　非昔人者。豈非莊生．仲尼之意乎。然鄰人猶不悟 346 X54n0880_p0931a10 　形遷。故皆愕然而非其言。莊生所謂夜半有力者 347 X54n0880_p0931a11 　負之而趨昧者不覺。與鄰人不悟形遷。無以異也。 348 X54n0880_p0931a12 　故云其斯之謂歟。 349 X54n0880_p0931a13 是以如來因群情之所滯。則方言以辯惑。乘莫二之 350 X54n0880_p0931a14 真心。吐不一之殊教。乖而不可異者。其唯聖言乎。故 351 X54n0880_p0931a15 談真有不遷之稱。導俗有流動之說。雖復千途異唱。 352 X54n0880_p0931a16 會歸同致矣。 353 X54n0880_p0931a17 　此結顯如來為機說教不同。不乖一致。以成上言 354 X54n0880_p0931a18 　殊致一也。方言謂對機之言乃治病之方。故云方 355 X54n0880_p0931a19 　言。蓋以群情所滯不一。故如來乘一真心。任病處 356 X54n0880_p0931a20 　方。隨機說法。雖復千差。其理不異。故云乖而不可 357 X54n0880_p0931a21 　異者其唯聖言乎。故談真下。結成言殊致一也。 358 X54n0880_p0931a22 而徵文者聞不遷。則謂昔物不至今。聆流動者。而謂 359 X54n0880_p0931a23 今物可至昔。既曰古今。而欲遷之者何也。是以言往 360 X54n0880_p0931a24 不必往。古今常存。以其不動。稱去不必去。謂不從今 361 X54n0880_p0931b01 至古。以其不來。不來故。不馳騁於古今。不動故。各性 362 X54n0880_p0931b02 住於一世。然則群籍殊文。百家異說。苟得其會。豈殊 363 X54n0880_p0931b03 文之能惑哉。 364 X54n0880_p0931b04 　此對徵文滯句之士以明會理者不為文言所惑 365 X54n0880_p0931b05 　也。夫凡所說法因群情耳。豈有定法可說哉。又豈 366 X54n0880_p0931b06 　容以如言取著者乎。而徵文者不悟此意。即如言 367 X54n0880_p0931b07 　取著。故聞不遷則謂昔物不至今。聆流動者又謂 368 X54n0880_p0931b08 　今物可至昔。是以復就執遷者即遷而明不遷。以 369 X54n0880_p0931b09 　拂如言取著之見也。既曰下。因聆流動者謂今物 370 X54n0880_p0931b10 　可至昔。故先以不遷按定。是以下。正明遷而不遷 371 X54n0880_p0931b11 　之義。拂其以遷為遷之見。所謂言往不必往等者。 372 X54n0880_p0931b12 　蓋以聖人對計常者。雖說古今代謝物像變遷。然 373 X54n0880_p0931b13 　不妨古今萬物俱緣生無性。遷即不遷以說遷而 374 X54n0880_p0931b14 　物不遷。故云言往不必往。稱去不必去也。以言往 375 X54n0880_p0931b15 　而古今不往故。則古自住古。今自住今。故云古今 376 X54n0880_p0931b16 　常存。蓋以其古今各住而不動故。以稱去而今不 377 X54n0880_p0931b17 　去故。則今不去古。故不從今至古。蓋以其古而不 378 X54n0880_p0931b18 　來今故。然今古既不相往來。則不馳騁於古今。而 379 X54n0880_p0931b19 　古今既常存不動。則各性住於一世矣。然此既以 380 X54n0880_p0931b20 　古今緣生無性遷即不遷而言住。則知性住是以 381 X54n0880_p0931b21 　無性為性。無住為住。故永明謂。肇公所言性住。是 382 X54n0880_p0931b22 　無性為性也。若爾。則古今之性尚不可得。豈復有 383 X54n0880_p0931b23 　住乎。況清涼亦以物各性住為真諦相。豈以有物 384 X54n0880_p0931b24 　有住而為真諦之相者哉。而或人既不達無性無 385 X54n0880_p0931c01 　住真諦之義。反以有性有住而駁之。得非妄談般 386 X54n0880_p0931c02 　若乎。又今古既不相往來。則知言往不往。稱去不 387 X54n0880_p0931c03 　去。而聆流動者豈可以往為往。以去為去。而謂今 388 X54n0880_p0931c04 　物可至昔耶。則遷今至昔之見破矣。然則下。明會 389 X54n0880_p0931c05 　理者不為文言所惑。群籍殊文。指眾經言。百家異 390 X54n0880_p0931c06 　說。就眾論言。蓋明會理者知說遷不遷。及殊文異 391 X54n0880_p0931c07 　說但為拂人之情執耳。元無定法。亦無殊致。故不 392 X54n0880_p0931c08 　為文言所惑而如語取著也。 393 X54n0880_p0931c09 是以人之所謂住。我則言其去。人之所謂去。我則言 394 X54n0880_p0931c10 其住。然則去住雖殊。其致一也。故經云。正言似反。誰 395 X54n0880_p0931c11 當信者。斯言有由矣。 396 X54n0880_p0931c12 　此結顯言殊致一之義。以明不可如語取著也。蓋 397 X54n0880_p0931c13 　以人所謂住。我言其去。然雖言去。不乖於住。由其 398 X54n0880_p0931c14 　以無動無滅而云去。故不乖住也。又人所謂去。我 399 X54n0880_p0931c15 　言其住。然雖言住。不乖於去。由其以去來即無去 400 X54n0880_p0931c16 　來而云住。故不乖去也。是則去住言殊。其致不異。 401 X54n0880_p0931c17 　豈可如言取著者乎。故經云下。引證言殊致一也。 402 X54n0880_p0931c18 　言正言似反者。謂言去實不乖住。說住實不異去。 403 X54n0880_p0931c19 　故云似反。言誰當信者。以其言殊致一之義殆非 404 X54n0880_p0931c20 　言思可及。故人所難信。非唯難信亦且難測。故前 405 X54n0880_p0931c21 　云可以神會難以事求。則經之言信必有由矣。 406 X54n0880_p0931c22 何者。人則求古於今。謂其不住。吾則求今於古。知其 407 X54n0880_p0931c23 不去。今若至古。古應有今。古若至今。今應有古。今而 408 X54n0880_p0931c24 無古。以知不來。古而無今。以知不去。若古不至今。今 409 X54n0880_p0932a01 亦不至古。事各性住於一世。有何物而可去來。 410 X54n0880_p0932a02 　徵釋言反之意。復詳辯不遷也。何以人所謂去我 411 X54n0880_p0932a03 　言住耶。人則下。釋也。蓋常人謂古能遷至於今。故 412 X54n0880_p0932a04 　求古於今謂古不住。此則人之所謂遷也。吾則下。 413 X54n0880_p0932a05 　明我之所謂不遷耳。言求今於古知其不去者。謂 414 X54n0880_p0932a06 　以今時緣生無性不去於古。則於古求今而古中 415 X54n0880_p0932a07 　無今。故知今不去古矣。今若至古下。反推古今不 416 X54n0880_p0932a08 　相至義。今而無古下。順明古今不相至義。若古不 417 X54n0880_p0932a09 　至今下。牒結不遷以破其遷。則遷古至今之見破 418 X54n0880_p0932a10 　矣。然前後諸文皆對遷以廣明不遷者。欲人即遷 419 X54n0880_p0932a11 　而契不遷。故論題名為物不遷者。良有以也。 420 X54n0880_p0932a12 然則四象風馳。璇璣電卷。得意毫微。雖速而不轉。 421 X54n0880_p0932a13 　此引遷而不遷之事以成上古今遷而不遷也。四 422 X54n0880_p0932a14 　象即四時。凡四時備。更一周年。璇璣即北斗七星。 423 X54n0880_p0932a15 　凡一日一夜一周天。蓋取其遷也。言得意毫微等 424 X54n0880_p0932a16 　者。謂苟得緣生無性。無有去來之意毫微。則四時 425 X54n0880_p0932a17 　雖如風之馳。璇璣如電之卷。亦不可得而流轉矣。 426 X54n0880_p0932a18 是以如來功流萬世而常存。道通百劫而彌固。成山 427 X54n0880_p0932a19 假就於始簣。修途托至於初步。果以功業不可朽故 428 X54n0880_p0932a20 也。功業不可朽。故雖在昔而不化。不化故不遷。不遷 429 X54n0880_p0932a21 故則湛然明矣。故經云。三災彌綸而行業湛然。信其 430 X54n0880_p0932a22 言也。 431 X54n0880_p0932a23 　此呈上古今不遷以明如來道業亦不遷也。道即 432 X54n0880_p0932a24 　所證之理。業即所修之因。以其因真而果不謬。故 433 X54n0880_p0932b01 　流萬世而常存。通百劫而彌固也。成山下。引喻以 434 X54n0880_p0932b02 　明功業不滅。果以下。以法結明。蓋成山假始簣而 435 X54n0880_p0932b03 　就。長途托初步而至。然始簣初步竟不可謂之滅 436 X54n0880_p0932b04 　不滅也。何者。謂始簣若滅。山假何成。始簣不滅。始 437 X54n0880_p0932b05 　土尚存。山相寧顯。始簣既爾。初步亦然。由是而知 438 X54n0880_p0932b06 　其所謂昔因不化不遷者。乃化而不化。遷而不遷。 439 X54n0880_p0932b07 　故云不化不遷。非謂昔因住昔不化為不遷也。而 440 X54n0880_p0932b08 　或人由不達化而不化遷而不遷之義。妄以昔因 441 X54n0880_p0932b09 　住昔不化而駁肇公者。得不謬斥先聖哉。故經云 442 X54n0880_p0932b10 　下。引證功業不滅。然前則約物約時以論不遷。此 443 X54n0880_p0932b11 　明如來功業不遷。則知世出世法皆不遷也。 444 X54n0880_p0932b12 何者。果不俱因。因因而果。因因而果。因不昔滅。果不 445 X54n0880_p0932b13 俱因。因不來今。不滅不來。則不遷之致明矣。復何惑 446 X54n0880_p0932b14 於去留。踟躕於動靜之間哉。 447 X54n0880_p0932b15 　此徵釋昔因不化不滅以結不遷之致也。何以昔 448 X54n0880_p0932b16 　因不化不滅耶。果不下。釋也。蓋以因果從緣無性。 449 X54n0880_p0932b17 　各各寂滅而不相至。則果不至因。因不來果。故不 450 X54n0880_p0932b18 　俱也。然雖不俱而不妨因因而果。因因而果因不 451 X54n0880_p0932b19 　昔滅者。滅而不滅也。果不俱因因不來今者。不滅 452 X54n0880_p0932b20 　而滅也。既不滅而滅。滅而不滅。則不可謂之滅。亦 453 X54n0880_p0932b21 　不可謂之不滅。是則非滅非不滅。非遷非不遷。而 454 X54n0880_p0932b22 　名曰不遷。則不遷之致明矣。豈復迷惑踟躕於遷 455 X54n0880_p0932b23 　不遷之間哉。然此一節。宗鏡引中論八不之義以 456 X54n0880_p0932b24 　會釋之。如欲委悉。請覽彼文。 457 X54n0880_p0932c01 然則乾坤倒覆無謂不靜。洪流滔天無謂其動。苟能 458 X54n0880_p0932c02 契神於即物。斯不遠而可知矣。 459 X54n0880_p0932c03 　此結舉動而不動之事。而許智與理冥。境與神會 460 X54n0880_p0932c04 　者。默而識之則非言思分別可能知也。故宗鏡釋 461 X54n0880_p0932c05 　云。若能觸境明宗。契神即物。假使天翻地覆。海沸 462 X54n0880_p0932c06 　山崩。尚不見動靜之朕兆。況其餘之幻化影響乎。 463 X54n0880_p0932c07 　故云苟能契神於即物斯不遠而可知。凡究心者 464 X54n0880_p0932c08 　宜深鑒諸。毋得自昧己靈。妄談般若而謬斥先聖。 465 X54n0880_p0932c09 　以招謗法之罪。非惟自害亦害他人。慎之哉。慎之 466 X54n0880_p0932c10 　哉。 467 X54n0880_p0932c11 　 468 X54n0880_p0932c12 物不遷論辯解(終) 469 X54n0880_p0932c13 　 470 X54n0880_p0932c14 　 471 X54n0880_p0932c15 　 472 X54n0880_p0932c16 　 473 X54n0880_p0932c17 　 474 X54n0880_p0932c18 　余抱病巖阿。偃臥北窗下。幻居界師從雙徑來。持 475 X54n0880_p0932c19 　所解物不遷論示余。徵言以跋。乃擁納起。命童子 476 X54n0880_p0932c20 　讀而聽焉。其大要主之以諸法寂滅。而復量以三 477 X54n0880_p0932c21 　支。融以中道第一義諦。蓋不執論主之辭而自出 478 X54n0880_p0932c22 　其言外之意。意切至而辭彰明矣。顧余素寡昧。今 479 X54n0880_p0932c23 　病且老。筆研生塵。尚不能處分目前。其何能一息 480 X54n0880_p0932c24 　古今。神會乎遷流不動玄旨。力辭之。弗獲也。漫為 481 X54n0880_p0933a01 　寐語。末簡。 482 X54n0880_p0933a02 萬歷丁酉普門示現日古杭雲棲寺沙門袾宏謹跋 483 X54n0880_p0933a03 　 484 X54n0880_p0933a04 　 485 X54n0880_p0933a05 　 486 X54n0880_p0933a06 　 487 X54n0880_p0933a07 　 488 X54n0880_p0933a08 　 489 X54n0880_p0933a09 　予聞入無生者方知剎那。故五十計較經有菩薩 490 X54n0880_p0933a10 　白佛曰。我罪滅。如何不見罪滅之相。佛曰。汝曹心 491 X54n0880_p0933a11 　能轉生否。對曰。我心若不轉生。則不能與如來共 492 X54n0880_p0933a12 　語。佛曰。汝曹心轉生時。見心初生之相否。對曰。不 493 X54n0880_p0933a13 　知。佛曰。汝曹既不知心生初相。豈罪滅相汝曹獨 494 X54n0880_p0933a14 　知之乎。即此以觀心轉不轉。生相滅相皆不越一 495 X54n0880_p0933a15 　剎那耳。而物非物遷不遷又豈能越之哉。予以是 496 X54n0880_p0933a16 　知駁不遷辯不遷者。剎那未知。無生尚遙。而駁駁 497 X54n0880_p0933a17 　辯辯。得非掉棒打月乎哉。則予也亦不免多口之 498 X54n0880_p0933a18 　咎。　　　　　　　　　　　明釋達觀跋 499 X54n0880_p0933a19

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【經文資訊】卍新纂續藏經 第五十四冊 No. 880《物不遷論辯解》

【版本記錄】CBETA 電子佛典 V1.5 (Big5) 普及版，完成日期：2005/11/30

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# 卍 Xuzangjing Vol. 54, No. 880 物不遷論辯解

# CBETA Chinese Electronic Tripitaka V1.5 (Big5) Normalized Version, Release Date: 2005/11/30

# Distributor: Chinese Buddhist Electronic Text Association (CBETA)

# Source material obtained from: Input by CBETA, OCR by CBETA

# Distributed free of charge. For details please read at http://www.cbeta.org/copyright_e.htm

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物不遷論辯解

本經佛學辭彙一覽(共 107 條)