---
title: "紫柏尊者全集 · 示弟子(并序)"
description: "紫柏尊者全集是明代高僧紫柏真可的著作集，由德清（憨山德清）校阅整理。紫柏真可是晚明四大高僧之一，与莲池、憨山、蕅益齐名，活跃于16世纪末至17世纪初，主张禅净双修，对佛教复兴影响深远。全集收录其语录、书信、诗文等，涵盖禅法心要、净土思想、佛教戒律及社会关怀，体现了他融合各宗、注重实修的弘法特色。该书是研究明代佛教思想的重要文献，展现了紫柏尊者革新佛教的实践智慧，在汉传佛教史上具有崇高地位。"
url: "https://rushiwowen.co/en/r/cmagmp08601j6l7041op1tymt"
---

### 示弟子并序

法華經云。佛種從緣起是故說無生。夫無生即非墮常。無滅即非墮斷。斷常不墮。何事非真。故妙法者。即觸事之麤也。嗟乎。麤妙豈有常哉。顧其人所明如何耳。是知凡緣所起。因地不真。果終紆曲。比來去佛甚遠。龍象蕭條。黑白之徒。邪正不知。菽麥無辨。合掌禮佛。心在狐狸。剃頭為僧。志存俗諦。以至千態萬狀。不可名言。皆由最初剃染之時。因地不真耳。余每念此。雖浪跡江湖將四十年。初未嘗輕為人祝髮命名。非無慈心也。良恐以小慈傷大慈耳。某來吾語汝。汝痛體之。凡百脫白離俗者。最初當審其因地。發心真正。倘無委曲相。決當披剃。或吾遠近無定。音問不接。即懸老人禪影。剃染授名。亦不須執滯。直宜圓成其勝因。勝因。即佛種也。因不勝。即魔種也。魔佛難辨。某其慎之。偈曰。

> The Lotus Sutra says: "The seeds of Buddhahood arise from conditions; therefore, Non-birth is proclaimed." Non-birth does not mean falling into eternalism, and non-extinction does not mean falling into nihilism. If one does not fall into either eternalism or nihilism, what then is not true reality? Thus, the Wonderful Dharma is simply the ordinary as it is encountered. Alas! Is there any fixed distinction between the coarse and the wonderful? It all depends on what the person discerns. From this, one knows that whatever arises from conditions—if the ground of action is not true, the result will ultimately be distorted. In recent times, we are extremely far from the Buddha, and the great masters among the great have grown scarce. Among laypeople and monastics alike, few distinguish the wrong from the right, or tell beans from wheat. They press their palms together and bow to the Buddha, yet their minds dwell on foxes and wildcats. They shave their heads to become monks, yet their aspirations lie in worldly truth. All kinds of distorted forms and strange states arise, beyond any name or description. All of this stems from the very beginning—when the initial ground of action was not true at the time of shaving the head and taking the precepts. Whenever I think of this, even though I have wandered freely across rivers and lakes for nearly forty years, I have never lightly ordained or named anyone. This is not for lack of compassion, but rather out of fear that a small kindness might harm the greater compassion. Now, you have come to me, and I tell you this: reflect deeply on it. For anyone who leaves the household life, shedding the white robes of a layperson, the very first thing is to examine the ground of action. If the resolve truly arises from a sincere heart, without any crookedness or distortion, then it is fitting to be ordained. But if I am far away and cannot be reached, with no letters passing between us, then you may simply take the Elder's meditation image as your refuge, receive the precepts and name, and not cling to convention. One should directly fulfill the excellent causes—these excellent causes are the seeds of Buddhahood. If the causes are not excellent, then they are seeds of Mara. When Mara and Buddha are hard to distinguish, you must be cautious. A verse says: The ground of mind gives rise to myriad dharmas, All dharmas arise from conditions. The true nature of conditions is empty, Thus the empty ground is called truth. If the ground is true, the fruit is ripe; If the ground is false, the fruit is twisted. Guard the mind at its very root, And the Bodhi path is naturally accomplished.

好因緣是惡因緣。真實難瞞頭上天。分付春潮帶雨客。歸來快上渡頭船。

> Good conditions are but bad conditions in disguise. The truth is hard to hide—it stands above, in the open sky. So, traveler hurrying on the tide of spring with rain, Turn back now, and hurry onto the ferry waiting at the shore.