---
title: "布水臺集 · 宗門寂徵錄序"
description: "布水臺集是明末清初高僧道忞所著的一部别集，收录于中央图书馆善本书目集部别集类。道忞禅师是临济宗高僧，明末遗民，清初应顺治帝召请入京，对清初佛教政策有重要影响。该书汇集了他的诗文、法语、书信等作品，内容涉及禅宗思想、修行体悟、时事感怀及与士大夫的交游，是研究其生平、明末清初佛教史及禅宗思想的重要文献。作为明清之际佛教著述的代表，布水臺集不仅展现了高僧的文学修养与禅学境界，也为后世理解该时期佛教与社会的互动提供了珍贵史料。"
url: "https://rushiwowen.co/en/r/cmgn0wxjz12dsjl04w03unmoy"
---

### 宗門寂徵錄序

結繩以往無論已，自有書契以來，《三墳》、《五典》、《八索》、《九丘》，乃至百王之《誥誓》、諸子之鴻傳，概未有譚性命以語及生死者。雖明睿如洙泗，調適上遂如莊周，博大真人如關尹、老聃，發軫或有之，其於歸途則未也。由是人迷四忍、家纏五蓋，一奮其私智巧能，以求得所欲焉耳！大則龍爭虎鬥，小則弱肉強食。夷考春秋二百二十四年之間，蓋弒君三十六，亡國五十二，諸侯奔走不得保其社稷者不可勝數，況其他乎？豈非輪迴六趣而莫知、沒溺三途而罔覺者邪？向使知有生死過患，而殃累永劫如此，將有先祖生而著鞭者沽一世之安、媒千生之孽，非其癡狂，誰則甘之？

> From the age when knots were tied to record events, down through the era of written records—the \_Three Tomes\_, the \_Five Canons\_, the \_Eight Ropes\_, the \_Nine Hills\_, the oaths and edicts of a hundred kings, and the great writings of the various philosophers—none have truly spoken of the nature of life and death. Even the wise ones of the Confucian school, the free-spirited Zhuangzi, and the profound masters like Guanyin and Laozi may have touched on this path, but they did not reach its end. As a result, people became lost in the four attachments and entangled by the five hindrances, relying only on their own cleverness and skill to chase after what they desired. On a grand scale, this led to dragons fighting tigers; on a smaller scale, the weak became prey for the strong. Examining the 224 years of the Spring and Autumn period alone, we find 36 rulers assassinated, 52 states destroyed, and countless lords forced to flee, unable to protect their kingdoms—to say nothing of other tragedies. Is this not the cycle of the six realms gone unrecognized, and the drowning in the three lower paths left unperceived? If people had known of the calamities of birth and death and the endless suffering they bring, would they still have pursued a single lifetime of comfort at the cost of countless future misfortunes? Only those who are truly deluded would willingly accept such a fate.

大哉！大雄氏之道，所以拯溺救焚以躋吾人於大安之域者至矣！然自漢明至東晉安帝，時大教東被踰四百年，而此土學者尚未知有泥洹常住之說也遠。遠公王廬山乃著《法性論》以明至極無變之理，則又標神於佛，故矢志同人僉心西境有由然矣！

又一百三十年，達磨氏來而教外別傳之道始顯東土。其道也，以無相為體、無念為宗、無住為本。其歸約也，以絕待妙心為統貫。其契之者不假雕鐫，頓證真常；其超生越死也，由本不生故今非滅，所以達磨氏之宗，迥出百千法門之上。又六傳至曹谿，則得道者且如林，故其廣宣流布亦莫之與京也。

厥後五宗諸師間出，則唱和愈高、機用愈密。撥塵見佛，畏漁父之棲巢；擿劍揮空，懼金塵之眯目。死殆欲其速朽；喪殆欲其速貧。於是遂有舍利流輝之杜多，受譏歐阜；坐脫立亡之首座，見誚九峰。

莊生曰：「死生亦大矣！而不得與之變。」張天覺亦曰：「出家人本為生死事大，若生死到來不知下落，即不如三家村裏省事漠。」以是知喪之欲速貧，為敬叔言之也；死之欲速朽，為桓司馬言之也。世無有若之似夫子，直以為夫子之言矣！此祁仲子年超《宗門寂徵錄》之所由出也。不然左史記事，右史記言；言以載道，事以考行。道與行略之矣！而詳其寂也何居？仲子若曰：「道與行之難詳也久矣！」以蔡邕之直筆，止於有道一人為無媿，則有媿者眾矣！道與行之難詳，吾何自以徵之？徵之以寂焉耳！夫法久弊生、物極斯反，羽嘉生應龍，應龍生鳳凰，鳳凰生凡鳥，亦其勢之必然者。

由達磨至於今，千有餘歲，吾宗雜糅，殆將不可別識。天壤間自有茲錄，非僅丕顯西東烈祖之徽猷、聿章教外別傳之迥別，而今以後庶俾增上慢人知有法焉！足以超生脫死如此，乃不深操實履而束手待斃焉，為可恥也。則其福，吾人又豈淺鮮哉？