---
title: "木人剩稿 · 策禪律學"
description: "木人剩稿又称开沩录由清代高僧弘赞编撰收录于清初佛教典籍中。该书汇集了弘赞的禅宗语录、诗文及开示反映了明末清初禅宗的传承与发展。内容涵盖禅法心要、修行指南及对机锋公案的评唱旨在引导学人明心见性。作为岭南禅宗的重要文献木人剩稿对研究清初禅宗思想与丛林风尚有较高价值是了解当时佛教实践与理论融合的重要参考资料在佛教文献中占有一定地位。"
url: "https://rushiwowen.co/en/r/cmgn0fgfd027qjl04e9b280kl"
---

### 策禪律學

> A Guide to Meditation, Precepts, and Monastic Discipline

文字之始，本乎伏羲氏畫八卦，至五帝文而詳矣，皆以聖教化民，淳朴之風存焉。迨至周衰，淳朴之風凋散，而孔子刪詩定樂，以易道教人，契自本性，未嘗攻詩詞歌賦。及至漢晉稍興，詩賦之盛，莫若唐宋也。釋氏之教，始自漢明，至于晉宋齊梁，皆以實學教人，與儒道併化。嗣後人多于佛經目為文字，道理知解，由是生焉。知解生，悟門絕，故鼻祖初來，掃卻文字，示以直指見性之宗。二祖嗣其旨，皆以文字為糟粕，使人默契心源，不落語言文字知解，是為佛祖直指之宗。自唐宋五代至元，皆純金朴玉，祖祖相傳，不悖佛祖之宗。明初亦不異先朝，俱禪律並行。明代將末，禪律陵夷，人多怠惰，不遵佛制，自號宗門，不拘小節，放縱自恣，食無晝夜，過午飽餐，違佛明制。茲不但孔門失子淳儒，即釋門亦失于真僧矣。嗚呼！法之末矣，豎拳豎拂，遍滿大地，誠非釋門盛事，吾憂其為釋門之衰相耳。其有智者，當念如來臨涅槃之際，諄諄誨囑，俾依木叉為師，始不媿為佛弟子者也。

> The origins of writing trace back to Fu Xi's eight trigrams, which flourished during the Five Emperors' era as a means of teaching virtue and preserving a simple, unadorned culture. By the decline of the Zhou dynasty, this simplicity faded, and Confucius edited the Book of Songs and set rituals to music, guiding people through the principles of change to align with their true nature—never fixating on poetry or verse composition. In the Han and Jin periods, literature began to revive, but it was the Tang and Song dynasties that truly excelled in poetry and rhyme. Buddhism entered China during Emperor Ming of Han, and through the Jin, Song, Qi, and Liang dynasties, it emphasized practical cultivation, coexisting with Confucianism and Daoism. Over time, however, people began treating Buddhist scriptures as mere texts, leading to intellectual interpretations. Once such intellectualism arose, the path to awakening was blocked. Thus, when the First Patriarch arrived, he swept aside reliance on words, pointing directly to the nature of mind. The Second Patriarch carried on this teaching, regarding written words as mere dregs, guiding practitioners to silently realize the mind's source without clinging to language or conceptual understanding—this became the direct pointing tradition of the Buddhas and Patriarchs. From the Tang and Five Dynasties through the Yuan, the tradition remained like pure gold and unpolished jade, passed down from master to master without deviating from the ancestral intent. The early Ming continued this legacy, with both Chan and Vinaya practiced in tandem. Toward the dynasty's end, however, both declined. Practitioners grew lax, disregarding Buddhist precepts, claiming affiliation with the Chan school while indulging in careless behavior—eating at irregular hours, consuming heavy meals past noon, and violating the Buddha's clear guidelines. Just as Confucianism lost its true scholars, Buddhism lost its genuine monks. Alas, this marks the twilight of the Dharma. Raised fists and flourished whisks are now everywhere, hardly a sign of Buddhist flourishing—I fear this signals decline. Those with wisdom should recall the Buddha's earnest admonition at his final passing, urging followers to rely on the precepts as their teacher. Only then can they truly be called disciples of the Buddha.