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大正藏第 48 册 No. 2019B 诫初心学人文 No. 2019B 诫初心学人文 夫初心之人。须远离恶友亲近贤善。受五戒十戒等。善知持犯开遮。但依金口圣言。莫顺庸流妄说。既已出家参陪清众。常念柔和善顺不得我慢贡高。大者为兄小者为弟。傥有诤者两说和合。但以慈心相向。不得恶语伤人。若也欺凌同伴论说是非。如此出家全无利益。财色之祸甚于毒蛇省己知非常须远离。无缘事则不得入他房院。当屏处不得强知他事。非六日不得洗浣内衣。临盥漱不得高声涕唾。行益次不得搪揬越序。经行次不得开襟掉臂。言谈次不得高声戏笑。非要事不得出于门外。有病人须慈心守护。见宾客须欣然迎接。逢尊长须肃恭回避。办道具须俭约知足。斋食时饮啜不得作声执放。要须安详不得举颜顾视。不得欣厌精粗。须默无言说。须防护杂念。须知受食但疗形枯为成道业。须念般若心经观三轮清净不违道用。赴焚修须早暮勤行自贵懈怠。知众行次不得杂乱。赞呗咒愿须诵文观义。不得但随音声。不得韵曲不调。瞻敬尊颜不得攀缘异境。须知自身罪障犹如山海。须知理忏事忏可以消除。深观能礼所礼皆从真性缘起。深信感应不虚影响相从。居众寮须相让不争。须递相扶护。慎详论胜 现代汉语译本 《诫初心学人文》 告诫初学之人： 必须远离恶友，亲近贤善之人，受持五戒、十戒等戒律，清楚了解持戒、犯戒以及开戒、遮戒的情况。一切以佛陀（金口）的教诲（圣言）为准绳，不要顺从平庸之人的虚妄言论。既然已经出家，参与到清净的僧团中，要常常想着柔和善良顺从，不能有我慢和贡高之心。年长的如同兄长，年幼的如同弟弟。如果有人发生争执，要从中调和，使双方和好。要以慈悲心对待彼此，不能用恶语伤害他人。如果欺负同伴，议论是非，这样的出家就没有任何益处。财色带来的灾祸比毒蛇还要可怕，要经常反省自己，知道世事无常，必须远离。没有必要的事情，不能进入他人的房间或院落。在隐蔽的地方，不要强行打听别人的事情。不是六斋日，不能洗涤贴身内衣。洗漱时，不能高声涕唾。行走时，不能碰撞他人或超越次序。经行时，不能敞开衣襟，摇摆手臂。言谈时，不能高声嬉笑。没有重要的事情，不能随意出门。有病人时，要以慈悲心守护。见到客人时，要欣然迎接。遇到尊长时，要恭敬回避。办理法器用具时，要节俭知足。斋戒吃饭时，饮水吃东西不能发出声音，拿放碗筷要安详，不能左顾右盼。不要对食物的精细粗糙有所喜好或厌恶。要保持沉默，不说话。要防护杂念。要知道接受食物只是为了维持身体的生存，为了成就道业。要念诵《般若心经》，观想三轮体空（施者、受者、施物），清净不违背修道的用途。参加焚香和修行活动，要早晚勤奋，自我尊重，避免懈怠。了解大众行仪的次序，不能杂乱无章。赞颂佛菩萨、持诵咒语和发愿时，要诵读经文，理解含义，不能只是跟随声音。不能音韵不协调。瞻仰佛菩萨的尊容时，不能攀缘其他境界。要知道自身的罪障犹如山海般深重。要知道通过理忏（从理上忏悔）和事忏（从行为上忏悔）可以消除罪障。深刻观想能礼拜的人和所礼拜的佛，都是从真性缘起。深信感应真实不虚，如同影子跟随形体。居住在僧众的寮房里，要相互谦让，不争执。要互相扶持保护。谨慎详细地讨论佛法。
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English version Admonitions for Beginners in Learning For those who are new to learning, it is essential to: Stay away from bad friends and associate with the virtuous and good. Receive and uphold the Five Precepts, Ten Precepts, etc. Clearly understand the upholding, breaking, opening, and closing of precepts. Rely solely on the Buddha's (Golden Mouth) teachings (Sacred Words), and do not follow the false statements of ordinary people. Since you have already left home and joined the pure Sangha, constantly remember to be gentle, harmonious, and obedient, without arrogance or pride. Treat elders as elder brothers and younger ones as younger brothers. If there are disputes, mediate and reconcile both sides. Treat each other with compassion and do not harm others with harsh words. If you bully companions or gossip about right and wrong, such renunciation is of no benefit at all. The disasters of wealth and lust are more terrible than poisonous snakes. Constantly reflect on yourself, know the impermanence of things, and stay away from them. Without a valid reason, do not enter other people's rooms or courtyards. In private places, do not forcibly inquire about other people's affairs. Except for the six fasting days, do not wash personal underwear. When washing and rinsing, do not make loud noises or spit. When walking in order, do not bump into others or jump the queue. When walking in meditation, do not open your collar or swing your arms. When talking, do not laugh loudly or joke around. Without important matters, do not go outside the gate casually. When there are sick people, take care of them with compassion. When you see guests, greet them with joy. When you meet elders, respectfully avoid them. When preparing Dharma tools, be frugal and content. When eating meals, do not make noise while drinking or eating, and place your bowls and chopsticks gently. Be calm and do not look around. Do not like or dislike the fineness or coarseness of the food. Remain silent and do not speak. Protect yourself from distracting thoughts. Know that receiving food is only to sustain the body, in order to accomplish the path to enlightenment. Recite the Heart Sutra, contemplate the emptiness of the three wheels (giver, receiver, and gift), be pure and not violate the use of the path. When attending incense burning and practice activities, be diligent morning and evening, respect yourself, and avoid laziness. Understand the order of the Sangha's activities and do not be chaotic. When praising the Buddha, reciting mantras, and making vows, read the text and understand the meaning, do not just follow the sound. Do not have discordant rhythms. When looking at the Buddha's face, do not cling to other realms. Know that your own sins are as deep as mountains and seas. Know that through repentance in principle (philosophical repentance) and repentance in action (behavioral repentance), you can eliminate sins. Deeply contemplate that the one who prostrates and the Buddha who is prostrated to both arise from the true nature. Deeply believe that the response is real and not false, like a shadow following a form. When living in the Sangha's quarters, be humble and do not argue. Support and protect each other. Discuss the Dharma carefully and in detail. --------------------------------------------------------------------------------
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负。慎聚头闲话。慎误着他鞋。慎坐卧越次。对客言谈不得扬于家丑。但赞院门佛事。不得诣库房见闻杂事自生疑惑。非要事不得游州猎县。与俗交通令他憎嫉失自道情。傥有要事出行。告住持人及管众者。令知去处。若入俗家切须坚持正念。慎勿见色闻声流荡邪心。又况披襟戏笑乱说杂事。非时酒食妄作无碍之行深乖佛戒。又处贤善人嫌疑之间。岂为有智慧人也。住社堂慎沙弥同行。慎人事往还。慎见他好恶。慎贪求文字。慎睡眠过度。慎散乱攀缘。若遇示师升座说法。切不得于法作悬崖想生退屈心。或作串闻想生容易心。当须虚怀闻之。必有机发之时。不得随学语者但取口办。所谓蛇饮水成毒。牛饮水成乳。智学成菩提。愚学成生死是也。又不得于主法人生轻薄想。因之于道有障。不能进修切须慎之。论云。如人夜行罪人执炬当路。若以人恶故不受光明。堕坑落堑去矣。闻法之次如履薄冰。必须侧耳目而听玄音。肃情尘而赏幽致。下堂后默坐观之。如有所疑博问先觉。夕惕朝询不滥丝发。如是乃可能生正信。以道为怀者欤。无始习熟爱欲恚痴缠绵意地。暂伏还起如隔日疟。一切时中直须用加行方便智慧之力痛自遮护。岂可闲谩游谈无根虚丧天日。欲冀心宗而求出路哉。但坚志节责躬匪懈。知非迁善改悔调柔。勤修 现代汉语译本 要谨慎聚集在一起闲聊，谨慎穿错别人的鞋子，谨慎坐卧超出自己的位置。在客人面前说话，不要宣扬家丑，只能赞美寺院的佛事。不要到库房去，不要因为见闻杂事而自己产生疑惑。没有重要的事情，不要到各个州县游玩，与世俗之人交往会让他们憎恨嫉妒，失去自己修道的志向。如果确实有重要的事情要外出，要告诉住持和管理大众的人，让他们知道去处。如果进入俗家，一定要坚持正念，千万不要因为见到美色、听到声音而放纵邪念。更何况敞开衣襟嬉笑，胡说八道，非时饮酒吃肉，妄作无所顾忌的行为，都深深违背了佛的戒律。而且会处在贤善之人怀疑的境地，这难道是有智慧的人应该做的吗？ 住在僧堂里，要谨慎与沙弥同行，谨慎人事的往来，谨慎看待别人的好恶，谨慎贪求文字，谨慎睡眠过度，谨慎散乱攀缘。如果遇到法师升座说法，千万不要对佛法产生悬崖般高不可攀的想法，从而产生退缩之心，或者产生听惯了的想法，从而产生轻视之心。应当虚心听闻，必定会有机缘启发的时候。不要只学说话的人，只求口头上的便利。所谓蛇喝水变成毒药，牛喝水变成乳汁，有智慧的人学习佛法成就菩提，愚笨的人学习佛法增长生死轮回。 又不要对说法的主法人生起轻视的想法，因此对修道产生障碍，不能进步修持，一定要谨慎。论中说：‘如同有人在夜晚行走，罪人拿着火炬在路上，如果因为那人是罪人而不接受光明，就会掉进坑里。’听闻佛法的时候，要像走在薄冰上一样，必须侧耳注目地听玄妙的声音，肃清情欲尘埃，欣赏幽深的意境。下座后默默地观察所听闻的佛法，如果有什么疑问，广泛地请教先觉之人。早晚都保持警惕，不放过一丝一毫的疑问，这样才可能产生真正的信心，以道为怀。无始劫以来养成的爱欲、嗔恚、愚痴，缠绕在意识深处，暂时被压伏还会再次生起，就像隔日疟一样。在一切时候都要用修行的方法和智慧的力量，严格地自我保护。怎么可以闲散漫游，无根据地虚度光阴呢？这样又怎么能期望明心见性，找到解脱的道路呢？只要坚定志向，严格要求自己，知道错误就改正，忏悔调伏，勤奋修行。
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English version Be cautious about gathering for idle talk. Be cautious about mistakenly wearing someone else's shoes. Be cautious about sitting or lying down beyond your designated space. When speaking to guests, do not publicize family scandals, but only praise the monastery's Buddhist activities (foshi 佛事). Do not go to the storeroom, and do not let doubts arise from seeing or hearing miscellaneous matters. Unless it is important, do not travel to various prefectures and counties, as associating with worldly people will cause them to hate and envy you, and you will lose your aspiration for spiritual practice. If there is indeed an important matter requiring you to go out, inform the abbot (zhuchi 住持) and those in charge of the community, so they know where you are going. If you enter a layperson's home, you must maintain right mindfulness (zhengnian 正念), and be careful not to let your mind wander due to sights and sounds. Moreover, do not open your robe and laugh, speak carelessly about miscellaneous matters, or indulge in untimely drinking and eating, acting recklessly without restraint, as these deeply violate the Buddhist precepts. Furthermore, you will be in a position of suspicion among virtuous people. How can this be the behavior of a wise person? When residing in the monks' hall, be cautious about traveling with novices (shami 沙弥), be cautious about personal interactions, be cautious about judging others' likes and dislikes, be cautious about greedily seeking after written words, be cautious about excessive sleep, and be cautious about scattered thoughts and clinging. If you encounter a Dharma master (shishi 示师) ascending the seat to expound the Dharma, do not think of the Dharma as an insurmountable cliff, thereby giving rise to a feeling of retreat, or think of it as something you have heard before, thereby giving rise to a feeling of ease. You should listen with an open mind, and there will surely be a time when you are inspired. Do not merely imitate the speaker, seeking only verbal dexterity. As it is said, 'A snake drinking water turns it into poison, a cow drinking water turns it into milk. The wise learn and attain Bodhi (puti 菩提), the foolish learn and increase birth and death.' Furthermore, do not have contemptuous thoughts towards the Dharma master presiding over the Dharma assembly, as this will create obstacles to your spiritual practice and prevent you from progressing. Be sure to be cautious. The treatise says: 'It is like a person walking at night, with a criminal holding a torch on the road. If you refuse to accept the light because the person is a criminal, you will fall into a pit.' When listening to the Dharma, be like walking on thin ice. You must listen attentively with your ears and eyes, purify your emotions and appreciate the profound meaning. After the session, contemplate silently on what you have heard. If you have any doubts, ask those who are more experienced. Be vigilant morning and evening, and do not overlook even the slightest doubt. Only then can you generate true faith and cherish the path. The love, desire, anger, and delusion that have been cultivated since beginningless time are intertwined in the depths of consciousness. Even if they are temporarily suppressed, they will arise again, like tertian malaria. At all times, you must use the power of practice and wisdom to strictly protect yourself. How can you idly wander and waste your time on baseless talk? How can you expect to realize your mind and find the path to liberation? Just strengthen your resolve, be strict with yourself, correct your mistakes, repent and tame your mind, and diligently cultivate. --------------------------------------------------------------------------------
Chinese
而观力转深。炼磨而行门益净。长起难遭之想道业恒新。常怀庆幸之心终不退转。如是久久自然定慧圆明见自心性。用如幻悲智还度众生。作人天大福田。切须勉之。泰和乙丑冬月。海东曹溪山老衲知讷志。 皖山正凝禅师示蒙山法语 师见蒙山来礼。先自问云。尔还信得及么。山云。若信不及不到这里。师云。十分信得更要持戒。持戒易得灵验。若无戒行如空中架楼阁。还持戒么山云。见持五戒。师云。此后只看个无字。不要思量卜度。不得作有无解会。且莫看经教语录之类。只单单提个无字。于十二时中四威仪内。须要惺惺如猫捕鼠如鸡抱卵无令断续。未得透彻时。当如老鼠咬棺材相似不可改移。时复鞭起疑云。一切含灵皆有佛性。赵州因甚道无意作么生。既有疑时默默提个无字回光自看。只这个无字要识得自己。要识得赵州。要捉败佛祖得人憎处。但信我如此说话。蓦直做将去。决定有发明时节。断不误尔。云云。 东山崇藏主送子行脚法语 大凡行脚须以此道为怀。不可受现成供养了等闲过日。须是将生死二字钉在额上。十二时中裂转面皮。讨个分晓始得。若只随群逐队打空过时。他时阎罗老子打算饭钱。莫道我与尔不说。若做工夫须要日日打算时时点检。自转鼓起来至二更看。那 观照的力量会变得更加深刻。通过磨练，修行会变得更加纯净。长久地生起难得遭遇佛法的想法，道业就会不断更新。常怀庆幸之心，最终不会退转。这样长久下去，自然会达到定慧圆明，见到自己的心性。运用如幻的悲智来度化众生，成为人天的大福田。务必努力啊！泰和乙丑年冬月，海东曹溪山老衲知讷（朝鲜高僧普照禅师）记。 皖山正凝禅师开示蒙山的法语 禅师见蒙山前来礼拜，先问他：‘你还完全相信吗？’蒙山回答：‘如果不是完全相信，我就不会到这里来。’禅师说：‘十分相信更要持戒，持戒容易得到灵验。如果没有戒行，就像在空中建造楼阁。你持戒吗？’蒙山回答：‘我受持五戒。’禅师说：‘此后只参看这个‘无’字（Mu，禅宗公案），不要思量揣测，不要作有无的解释。也不要看经教语录之类的书籍，只单单提起这个‘无’字。在一天十二个时辰中，在行住坐卧四威仪中，都要像猫捕鼠一样，像鸡孵蛋一样，不要让它间断。在没有透彻领悟的时候，应当像老鼠咬棺材一样，不可改变。’时常提起疑情：‘一切有情众生都有佛性，赵州禅师为什么说‘无’？’（指赵州无字公案）该怎么理解？’既然有了疑问，就默默地提起这个‘无’字，回光返照，反观自心。只这个‘无’字，要认识自己，要认识赵州，要抓住佛祖令人厌恶的地方。只要相信我这样说，直接去做，必定会有发明领悟的时候，绝对不会耽误你。’如此等等。 东山崇藏主送子行脚法语 大凡行脚参学，必须以此道为怀。不可接受现成的供养，然后等闲度日。必须将生死二字铭刻在额头上，十二时辰中竭尽全力，讨个分晓才行。如果只是随波逐流，打发时间，将来阎罗老子计算饭钱的时候，不要说我没有告诉你。如果要做功夫，必须每日打算，时时检查。从自鸣钟敲响开始，到二更天的时候，看看那