大道無多子，唯在清靜一法門。故靜字訣，乃為修道第一訣，一切法門，均從此一法門下手。身靜則生陽，心靜則生慧，氣靜則生神，神靜則生精；而一以心靜為頭腦。靜則定，定則得。白玉蟾祖有言：「大道以無心為體，忘言為用，柔弱為本，清靜為基。」又云：「薄滋味以養氣，去瞋怒以養性，處卑小以養德，守清靜以養道。」而老子之學，則純以(yi)清(qing)(qing)靜(jing)無為(wei)為(wei)主旨(zhi)。故(gu)清(qing)(qing)靜(jing)法門，實(shi)為(wei)三教圣(sheng)人(ren)(ren)所共守。而世人(ren)(ren)則無不(bu)在競逐勞(lao)役的紛(fen)紛(fen)擾擾中討(tao)生活，殊不(bu)知：「半日(ri)安閑半日(ri)佛(fo)，片時清(qing)(qing)靜(jing)片時仙」也(ye)。要作仙作佛(fo)作圣(sheng)人(ren)(ren)，甚至(zhi)是得大(da)智(zhi)慧，立(li)大(da)功(gong)，創大(da)業，樹圣(sheng)德，均非(fei)從(cong)此靜(jing)字下手不(bu)為(wei)功(gong)！
老君曰：「夫(fu)人神好清(qing)，而(er)心(xin)擾之(zhi)(zhi)(zhi)；人心(xin)好靜(jing)(jing)，而(er)欲(yu)(yu)牽(qian)之(zhi)(zhi)(zhi)。故(gu)常遣其(qi)欲(yu)(yu)而(er)心(xin)自(zi)靜(jing)(jing)，澄其(qi)心(xin)而(er)神自(zi)清(qing)。」惟欲(yu)(yu)遣欲(yu)(yu)澄心(xin)，首須攝(she)念歸(gui)靜(jing)(jing)，行住(zhu)坐臥，皆能存心(xin)於內而(er)不(bu)離腔子裏，返居神室，而(er)無(wu)(wu)思無(wu)(wu)慮，無(wu)(wu)念無(wu)(wu)欲(yu)(yu)，寂然(ran)不(bu)動，方可(ke)謂之(zhi)(zhi)(zhi)守靜(jing)(jing)之(zhi)(zhi)(zhi)功篤也(ye)。心(xin)能靜(jing)(jing)定(ding)虛寂，內守無(wu)(wu)為(wei)，而(er)不(bu)放失其(qi)本心(xin)良心(xin)，則自(zi)可(ke)徹見先天之(zhi)(zhi)(zhi)靈(ling)明(ming)真(zhen)(zhen)(zhen)心(xin)矣(yi)。道家(jia)習靜(jing)(jing)，首在求(qiu)此(ci)真(zhen)(zhen)(zhen)心(xin)為(wei)用(yong)(yong)。真(zhen)(zhen)(zhen)心(xin)之(zhi)(zhi)(zhi)用(yong)(yong)，為(wei)無(wu)(wu)用(yong)(yong)之(zhi)(zhi)(zhi)用(yong)(yong)，無(wu)(wu)用(yong)(yong)之(zhi)(zhi)(zhi)用(yong)(yong)中藏大用(yong)(yong)，真(zhen)(zhen)(zhen)精真(zhen)(zhen)(zhen)氣真(zhen)(zhen)(zhen)神之(zhi)(zhi)(zhi)三(san)品大藥，均從此(ci)而(er)生(sheng)者也(ye)。
學(xue)道人(ren)貴能心(xin)靜(jing)(jing)(jing)神清(qing)，心(xin)靜(jing)(jing)(jing)則(ze)(ze)(ze)泰然(ran)(ran)自得(de)，萬事(shi)不(bu)足(zu)以(yi)擾之(zhi)；神清(qing)則(ze)(ze)(ze)燭照朗然(ran)(ran)，萬物不(bu)足(zu)以(yi)亂(luan)之(zhi)。靜(jing)(jing)(jing)時察萬事(shi)，自然(ran)(ran)皆有欛柄；清(qing)時觀萬物，自然(ran)(ran)皆有春意(yi)(yi)。清(qing)靜(jing)(jing)(jing)二字，一生(sheng)(sheng)受用(yong)不(bu)盡，非富貴中人(ren)所能得(de)也。昔郭康伯遇一仙翁，授以(yi)保身衛生(sheng)(sheng)之(zhi)術(shu)云(yun)：「自身有病(bing)自心(xin)知(zhi)，身病(bing)還將心(xin)自醫(yi)；心(xin)境靜(jing)(jing)(jing)時身亦(yi)(yi)靜(jing)(jing)(jing)，心(xin)生(sheng)(sheng)還是病(bing)生(sheng)(sheng)時。」此為養生(sheng)(sheng)要著。心(xin)生(sheng)(sheng)則(ze)(ze)(ze)種(zhong)種(zhong)意(yi)(yi)生(sheng)(sheng)，心(xin)滅(mie)則(ze)(ze)(ze)種(zhong)種(zhong)意(yi)(yi)滅(mie)。意(yi)(yi)生(sheng)(sheng)則(ze)(ze)(ze)事(shi)生(sheng)(sheng)理生(sheng)(sheng)，而事(shi)障(zhang)理障(zhang)亦(yi)(yi)隨(sui)之(zhi)。事(shi)生(sheng)(sheng)理生(sheng)(sheng)則(ze)(ze)(ze)神濁，事(shi)障(zhang)理障(zhang)則(ze)(ze)(ze)神迷(mi)；此皆所以(yi)為道之(zhi)賊(zei)也。
心(xin)(xin)靜則神清，心(xin)(xin)定則神凝，心(xin)(xin)虛(xu)則神守，心(xin)(xin)滅則神存。古真謂(wei)「心(xin)(xin)死則神活(huo)，心(xin)(xin)生(sheng)則神死。」心(xin)(xin)死者(zhe)，虛(xu)之謂(wei)也。心(xin)(xin)生(sheng)者(zhe)，實之謂(wei)也。老子貴虛(xu)貴無，如云：「三十輻，共一(yi)轂，當(dang)其(qi)無，有車之用。埏埴(zhi)以(yi)為(wei)(wei)(wei)器(qi)，當(dang)其(qi)無，有器(qi)之用。鑿戶牖(you)以(yi)為(wei)(wei)(wei)室(shi)，當(dang)其(qi)無，有室(shi)之用。故(gu)有之以(yi)為(wei)(wei)(wei)利，無之以(yi)為(wei)(wei)(wei)用。」心(xin)(xin)則尤然，一(yi)住(zhu)事物則擾(rao)於(wu)事物，一(yi)住(zhu)理(li)法(fa)則紛(fen)於(wu)理(li)法(fa)，而(er)(er)不(bu)得其(qi)虛(xu)靜矣。心(xin)(xin)不(bu)虛(xu)靜，則神不(bu)清明(ming)(ming)。儒家常(chang)言清明(ming)(ming)在躬，此須自「虛(xu)靜其(qi)心(xin)(xin)」中來。虛(xu)則靜，靜則清，清則明(ming)(ming)，明(ming)(ming)則靈(ling)，故(gu)茍能一(yi)心(xin)(xin)虛(xu)靜，寂寞無為(wei)(wei)(wei)，不(bu)生(sheng)一(yi)念，不(bu)染一(yi)塵，則自能虛(xu)靈(ling)不(bu)昧(mei)，而(er)(er)得神化通矣。程明(ming)(ming)道於(wu)「靜后見萬物皆(jie)有春意」時，曾為(wei)(wei)(wei)詩(shi)曰(yue)：
「閑來(lai)無(wu)事不(bu)從(cong)容(rong)，睡覺東窗(chuang)日(ri)已紅。萬物靜(jing)覲皆自得(de)，四時佳興與(yu)人(ren)同。道通(tong)天地有(you)形外(wai)，思入(ru)風(feng)云變態中！富貴不(bu)淫貧作樂(le)，男兒到此是英雄。」蓋人(ren)生無(wu)論處任何境況中，能靜(jing)觀萬事萬物，則不(bu)但可(ke)無(wu)入(ru)而不(bu)自得(de)，且亦得(de)見「道心」與(yu)「天地之心」於無(wu)形也(ye)。
學道人總(zong)以(yi)清靜其心(xin)為第一要著(zhu)，打坐即(ji)所(suo)以(yi)求心(xin)清靜也。故一上座，即(ji)宜(yi)將內(nei)外心(xin)境妄想雜念，一刀斬斷(duan)，一齊放下。
外息諸緣，內心(xin)無(wu)喘；內外俱泯，能所(suo)變(bian)絕；久久自(zi)可入(ru)道。清時(shi)能見性(xing)，靜裏好參玄。
玄中子云：「當坐時，欲求能靜，務宜(yi)(yi)萬緣放下，一(yi)念不(bu)生(sheng)，是非莫(mo)問，人我兩(liang)忘，百惡俱息(xi)(xi)(xi)，八(ba)風不(bu)動(dong)。」另有(you)八(ba)字工訣，即凝神(shen)(shen)(shen)寂照，一(yi)靈獨(du)覺。初下手，切宜(yi)(yi)注重(zhong)心息(xi)(xi)(xi)。水火(huo)真經云：「欲從(cong)心起，息(xi)(xi)(xi)從(cong)心定；心息(xi)(xi)(xi)相依，息(xi)(xi)(xi)調心靜。」再(zai)宜(yi)(yi)注重(zhong)神(shen)(shen)(shen)氣。胎息(xi)(xi)(xi)經云：「神(shen)(shen)(shen)行即氣行，神(shen)(shen)(shen)住即氣住；若欲長(chang)生(sheng)，神(shen)(shen)(shen)氣相注。」再(zai)后工法更多。然總不(bu)外煉精化氣（初關(guan)），煉氣化神(shen)(shen)(shen)（中關(guan)），煉神(shen)(shen)(shen)還(huan)虛（上關(guan)）等三關(guan)工夫。至最后一(yi)關(guan)，則為煉虛合道。
於(wu)坐中久(jiu)靜(jing)，則自陰(yin)氣潛消，元陽滋長；萬(wan)塵不染，一(yi)靈(ling)獨照。元陽長則命光生(sheng)，長生(sheng)久(jiu)視(shi)之(zhi)(zhi)道(dao)在(zai)此。一(yi)靈(ling)照則性光現，神通(tong)變化之(zhi)(zhi)道(dao)在(zai)此。所謂天(tian)眼(yan)通(tong)，他(ta)心通(tong)，宿(su)命通(tong)，漏盡(jin)通(tong)等等，皆(jie)(jie)由此一(yi)靜(jing)中生(sheng)出。道(dao)佛門(men)中上乘人(ren)士(shi)，均諱言神通(tong)，以(yi)(yi)(yi)此亦(yi)礙(ai)道(dao)也。靜(jing)則定(ding)(ding)，靜(jing)定(ding)(ding)則超(chao)脫凈(jing)盡(jin)，而(er)心海性天(tian)，亦(yi)平靜(jing)無(wu)波，朗照無(wu)遺，故(gu)可得(de)入(ru)神明之(zhi)(zhi)境(jing)。故(gu)古真謂：「靜(jing)能通(tong)神，定(ding)(ding)能入(ru)化。」昔伊(yi)川(chuan)入(ru)嵩山訪(fang)王子真，子真早候於(wu)松下。問其何(he)以(yi)(yi)(yi)知(zhi)之(zhi)(zhi)，曰一(yi)年(nian)(nian)前即已知(zhi)之(zhi)(zhi)。蓋伊(yi)川(chuan)先一(yi)年(nian)(nian)亦(yi)動念(nian)訪(fang)王，而(er)以(yi)(yi)(yi)事未果耳。后(hou)又入(ru)高山訪(fang)董(dong)五(wu)經，五(wu)經便先為(wei)之(zhi)(zhi)務茶果以(yi)(yi)(yi)候，程問何(he)以(yi)(yi)(yi)能爾，曰：「只是(shi)心靜(jing)，靜(jing)而(er)后(hou)能照。」此等告知(zhi)神通(tong)，以(yi)(yi)(yi)及其他(ta)更大神通(tong)，道(dao)佛門(men)中俯(fu)舍皆(jie)(jie)是(shi)，惟(wei)常被一(yi)般人(ren)目為(wei)怪異耳，實則潛修之(zhi)(zhi)士(shi)，有之(zhi)(zhi)亦(yi)諱莫如(ru)深，不肯以(yi)(yi)(yi)炫人(ren)。王董(dong)二人(ren)，亦(yi)旨(zhi)在(zai)禮數，非欲故(gu)為(wei)神異之(zhi)(zhi)能也。性功如(ru)此，命功中又何(he)獨不然？故(gu)習(xi)靜(jing)，全(quan)是(shi)功夫(fu)，惟(wei)其功夫(fu)在(zai)「強內」耳，與用動功以(yi)(yi)(yi)「強外」者不同(tong)。
惟(wei)修道(dao)習靜(jing)，非從以(yi)養生為(wei)事，尤(you)在其「靜(jing)能(neng)增(zeng)慧(hui)，靜(jing)能(neng)開悟，靜(jing)能(neng)入圣(sheng)，靜(jing)能(neng)證道(dao)。」得(de)道(dao)之士(shi)，不(bu)(bu)但(dan)臨生死之際，能(neng)談笑脫去(qu)，即過去(qu)現(xian)在未來三世事，亦類(lei)能(neng)心(xin)中了(le)了(le)，其以(yi)致此者，即在由靜(jing)而生之定慧(hui)力耳。惟(wei)此仍無關於(wu)(wu)大道(dao)！大道(dao)不(bu)(bu)在於(wu)(wu)生死事，不(bu)(bu)在於(wu)(wu)神通事，此為(wei)切要語(yu)。
修(xiu)行(xing)功(gong)夫，當初(chu)入手，靜(jing)心(xin)(xin)(xin)(xin)(xin)(xin)最(zui)難。在靜(jing)坐中，有(you)(you)時萬念并發，此(ci)滅(mie)彼起，大有(you)(you)「東風(feng)夜放花(hua)千樹，更吹(chui)落，星如雨」之概。欲(yu)(yu)收(shou)拾愈不能收(shou)拾，有(you)(you)如「紅(hong)杏枝頭春意鬧，綠楊墻外出秋千」者是(shi)(shi)。欲(yu)(yu)斬(zhan)截(jie)愈不能斬(zhan)截(jie)，有(you)(you)如「野火燒不盡(jin)，春風(feng)吹(chui)又生(sheng)」者是(shi)(shi)。故(gu)(gu)呂祖有(you)(you)「煉心(xin)(xin)(xin)(xin)(xin)(xin)至靜(jing)」，達摩有(you)(you)「制心(xin)(xin)(xin)(xin)(xin)(xin)一處」之教，均(jun)以(yi)心(xin)(xin)(xin)(xin)(xin)(xin)機難息(xi)也。是(shi)(shi)故(gu)(gu)靜(jing)心(xin)(xin)(xin)(xin)(xin)(xin)之要，首(shou)須(xu)「息(xi)心(xin)(xin)(xin)(xin)(xin)(xin)」。禪宗有(you)(you)「牧牛圖」，道門有(you)(you)「收(shou)馬圖」，（注參(can)上(shang)乘(cheng)修(xiu)真大乘(cheng)集。）均(jun)息(xi)心(xin)(xin)(xin)(xin)(xin)(xin)法也。經謂「心(xin)(xin)(xin)(xin)(xin)(xin)為(wei)賊王」，故(gu)(gu)擒賊先擒王，修(xiu)行(xing)先擒心(xin)(xin)(xin)(xin)(xin)(xin)。如何降(jiang)服其(qi)心(xin)(xin)(xin)(xin)(xin)(xin)？三教圣人，均(jun)以(yi)此(ci)為(wei)首(shou)要。將(jiang)(jiang)心(xin)(xin)(xin)(xin)(xin)(xin)覓心(xin)(xin)(xin)(xin)(xin)(xin)，了不可得。將(jiang)(jiang)心(xin)(xin)(xin)(xin)(xin)(xin)遣(qian)欲(yu)(yu)，遣(qian)欲(yu)(yu)心(xin)(xin)(xin)(xin)(xin)(xin)是(shi)(shi)心(xin)(xin)(xin)(xin)(xin)(xin)；將(jiang)(jiang)心(xin)(xin)(xin)(xin)(xin)(xin)止(zhi)念，止(zhi)念心(xin)(xin)(xin)(xin)(xin)(xin)是(shi)(shi)心(xin)(xin)(xin)(xin)(xin)(xin)；將(jiang)(jiang)心(xin)(xin)(xin)(xin)(xin)(xin)斷緣，斷緣心(xin)(xin)(xin)(xin)(xin)(xin)是(shi)(shi)心(xin)(xin)(xin)(xin)(xin)(xin)；將(jiang)(jiang)心(xin)(xin)(xin)(xin)(xin)(xin)簡事(shi)(shi)(shi)，簡事(shi)(shi)(shi)心(xin)(xin)(xin)(xin)(xin)(xin)是(shi)(shi)心(xin)(xin)(xin)(xin)(xin)(xin)；將(jiang)(jiang)心(xin)(xin)(xin)(xin)(xin)(xin)參(can)禪學佛，參(can)禪學佛心(xin)(xin)(xin)(xin)(xin)(xin)是(shi)(shi)心(xin)(xin)(xin)(xin)(xin)(xin)；將(jiang)(jiang)心(xin)(xin)(xin)(xin)(xin)(xin)了生(sheng)死大事(shi)(shi)(shi)，了生(sheng)死大事(shi)(shi)(shi)心(xin)(xin)(xin)(xin)(xin)(xin)是(shi)(shi)心(xin)(xin)(xin)(xin)(xin)(xin)。總(zong)之，凡有(you)(you)所事(shi)(shi)(shi)，
即(ji)是心(xin)在；欲得無(wu)心(xin)，總(zong)非易事。此須漸(jian)修，非可(ke)一蹴(cu)即(ji)就；此關功夫，非可(ke)頓悟即(ji)得：觀牧牛牧馬(ma)二圖(tu)，即(ji)知其言之(zhi)(zhi)(zhi)不(bu)謬(miu)也。故道家用(yong)煉(lian)心(xin)二字，煉(lian)心(xin)者，煉(lian)去其人欲之(zhi)(zhi)(zhi)心(xin)，攀緣之(zhi)(zhi)(zhi)心(xin)，忿(fen)憤之(zhi)(zhi)(zhi)心(xin)，恐懼之(zhi)(zhi)(zhi)心(xin)，好惡(e)之(zhi)(zhi)(zhi)心(xin)，浮競之(zhi)(zhi)(zhi)心(xin)；總(zong)之(zhi)(zhi)(zhi)，要在煉(lian)去動心(xin)，而歸於(wu)一靜(jing)耳。
玄關秘(mi)論曰：「心(xin)(xin)(xin)(xin)(xin)牽(qian)於(wu)(wu)(wu)(wu)事(shi)，火動(dong)於(wu)(wu)(wu)(wu)中(zhong)。心(xin)(xin)(xin)(xin)(xin)火既動(dong)，真(zhen)(zhen)精必搖(yao)。故當死(si)(si)(si)心(xin)(xin)(xin)(xin)(xin)以(yi)(yi)養氣，息(xi)機以(yi)(yi)死(si)(si)(si)心(xin)(xin)(xin)(xin)(xin)。」旨哉(zai)言乎(hu)(hu)！凡俗心(xin)(xin)(xin)(xin)(xin)被(bei)物(wu)轉，圣人(ren)心(xin)(xin)(xin)(xin)(xin)轉卻物(wu)。心(xin)(xin)(xin)(xin)(xin)役(yi)於(wu)(wu)(wu)(wu)物(wu)，則(ze)(ze)(ze)(ze)(ze)神動(dong)於(wu)(wu)(wu)(wu)中(zhong)。識神既動(dong)，真(zhen)(zhen)神不生(sheng)(sheng)(sheng)。或於(wu)(wu)(wu)(wu)役(yi)於(wu)(wu)(wu)(wu)事(shi)物(wu)，或沾染(ran)於(wu)(wu)(wu)(wu)名(ming)利，或癡迷於(wu)(wu)(wu)(wu)生(sheng)(sheng)(sheng)死(si)(si)(si)，或執滯於(wu)(wu)(wu)(wu)道法(fa)，有(you)一於(wu)(wu)(wu)(wu)是，便(bian)即生(sheng)(sheng)(sheng)心(xin)(xin)(xin)(xin)(xin)。有(you)住(zhu)(zhu)生(sheng)(sheng)(sheng)心(xin)(xin)(xin)(xin)(xin)固(gu)非，無(wu)(wu)(wu)住(zhu)(zhu)生(sheng)(sheng)(sheng)心(xin)(xin)(xin)(xin)(xin)亦(yi)非。一有(you)所(suo)(suo)生(sheng)(sheng)(sheng)，便(bian)有(you)所(suo)(suo)用；一有(you)所(suo)(suo)用，便(bian)有(you)所(suo)(suo)失，而非真(zhen)(zhen)心(xin)(xin)(xin)(xin)(xin)矣。故經云：「心(xin)(xin)(xin)(xin)(xin)生(sheng)(sheng)(sheng)種(zhong)種(zhong)法(fa)生(sheng)(sheng)(sheng)，心(xin)(xin)(xin)(xin)(xin)滅種(zhong)種(zhong)法(fa)滅。」凡心(xin)(xin)(xin)(xin)(xin)死(si)(si)(si)則(ze)(ze)(ze)(ze)(ze)圣心(xin)(xin)(xin)(xin)(xin)見，塵心(xin)(xin)(xin)(xin)(xin)死(si)(si)(si)則(ze)(ze)(ze)(ze)(ze)真(zhen)(zhen)心(xin)(xin)(xin)(xin)(xin)見，人(ren)心(xin)(xin)(xin)(xin)(xin)死(si)(si)(si)則(ze)(ze)(ze)(ze)(ze)道心(xin)(xin)(xin)(xin)(xin)見，法(fa)心(xin)(xin)(xin)(xin)(xin)死(si)(si)(si)則(ze)(ze)(ze)(ze)(ze)天心(xin)(xin)(xin)(xin)(xin)見。尋(xun)著汝(ru)父母未生(sheng)(sheng)(sheng)前(qian)本(ben)來(lai)心(xin)(xin)(xin)(xin)(xin)住(zhu)(zhu)處(chu)(chu)，返本(ben)還源(yuan)，歸根復命，便(bian)是汝(ru)大休歇處(chu)(chu)！在息(xi)心(xin)(xin)(xin)(xin)(xin)處(chu)(chu)！此正達摩祖師所(suo)(suo)謂：「心(xin)(xin)(xin)(xin)(xin)本(ben)寂滅，無(wu)(wu)(wu)一動(dong)念處(chu)(chu)，是名(ming)正覺。」竇(dou)持禪師不云乎(hu)(hu)：「悟心(xin)(xin)(xin)(xin)(xin)容(rong)易息(xi)心(xin)(xin)(xin)(xin)(xin)難，息(xi)得心(xin)(xin)(xin)(xin)(xin)源(yuan)到處(chu)(chu)閑(xian)。斗轉星移(yi)天欲曉，白云依舊覆蓋山。」能得息(xi)心(xin)(xin)(xin)(xin)(xin)妙用，則(ze)(ze)(ze)(ze)(ze)自有(you)境(jing)無(wu)(wu)(wu)礙(ai)，所(suo)(suo)謂：「蟬噪林逾靜全，鳥(niao)鳴山更幽。」與「結(jie)廬在人(ren)境(jing)，而無(wu)(wu)(wu)車馬喧」者是也。
本凈禪(chan)師有云：「佛因(yin)心(xin)(xin)悟，心(xin)(xin)以佛彰；若(ruo)悟無(wu)(wu)(wu)(wu)(wu)心(xin)(xin)，佛亦不(bu)(bu)(bu)有。」又云：「道本無(wu)(wu)(wu)(wu)(wu)心(xin)(xin)，無(wu)(wu)(wu)(wu)(wu)心(xin)(xin)名(ming)道；若(ruo)了無(wu)(wu)(wu)(wu)(wu)心(xin)(xin)，無(wu)(wu)(wu)(wu)(wu)心(xin)(xin)即道。」此時徹了語。若(ruo)再向上一(yi)著(zhu)則是(shi)(shi)(shi)：「莫(mo)謂(wei)(wei)無(wu)(wu)(wu)(wu)(wu)心(xin)(xin)即是(shi)(shi)(shi)道，無(wu)(wu)(wu)(wu)(wu)心(xin)(xin)還隔一(yi)重關。」以著(zhu)有著(zhu)無(wu)(wu)(wu)(wu)(wu)，住有住無(wu)(wu)(wu)(wu)(wu)，兩俱不(bu)(bu)(bu)是(shi)(shi)(shi)也。前者破有，教汝(ru)莫(mo)執(zhi)有；后者破無(wu)(wu)(wu)(wu)(wu)，教汝(ru)莫(mo)執(zhi)無(wu)(wu)(wu)(wu)(wu)。故永(yong)嘉(jia)禪(chan)師嘗謂(wei)(wei)：「心(xin)(xin)不(bu)(bu)(bu)是(shi)(shi)(shi)有，心(xin)(xin)不(bu)(bu)(bu)是(shi)(shi)(shi)無(wu)(wu)(wu)(wu)(wu)，心(xin)(xin)不(bu)(bu)(bu)非(fei)有，心(xin)(xin)不(bu)(bu)(bu)非(fei)無(wu)(wu)(wu)(wu)(wu)。是(shi)(shi)(shi)有是(shi)(shi)(shi)無(wu)(wu)(wu)(wu)(wu)即墮是(shi)(shi)(shi)，非(fei)有非(fei)無(wu)(wu)(wu)(wu)(wu)即墮非(fei)。」以兩俱不(bu)(bu)(bu)可(ke)墮也。
六祖有(you)(you)言：「心(xin)(xin)(xin)(xin)迷法(fa)華轉，心(xin)(xin)(xin)(xin)悟轉法(fa)華。」又云：「無念(nian)念(nian)即(ji)正，有(you)(you)念(nian)念(nian)成邪。」心(xin)(xin)(xin)(xin)迷則(ze)心(xin)(xin)(xin)(xin)生(sheng)，心(xin)(xin)(xin)(xin)悟則(ze)心(xin)(xin)(xin)(xin)寂。心(xin)(xin)(xin)(xin)生(sheng)則(ze)念(nian)生(sheng)，心(xin)(xin)(xin)(xin)息(xi)(xi)(xi)則(ze)念(nian)滅。我息(xi)(xi)(xi)一切心(xin)(xin)(xin)(xin)，即(ji)無一切念(nian)。我無種(zhong)(zhong)種(zhong)(zhong)心(xin)(xin)(xin)(xin)，即(ji)無種(zhong)(zhong)種(zhong)(zhong)念(nian)。修(xiu)行人(ren)如能七日七夜不(bu)動念(nian)頭(tou)，即(ji)可得(de)正道。古(gu)德(de)云：「諸人(ren)心(xin)(xin)(xin)(xin)心(xin)(xin)(xin)(xin)不(bu)息(xi)(xi)(xi)，念(nian)念(nian)無住(zhu)。若能於(wu)不(bu)息(xi)(xi)(xi)處息(xi)(xi)(xi)，於(wu)念(nian)處無念(nian)，自合無生(sheng)之理(li)(li)(li)。」此是(shi)寂心(xin)(xin)(xin)(xin)息(xi)(xi)(xi)念(nian)一法(fa)。永嘉云：「凡(fan)俗多(duo)於(wu)事(shi)礙理(li)(li)(li)，境(jing)(jing)礙心(xin)(xin)(xin)(xin)；常欲逃(tao)境(jing)(jing)以安心(xin)(xin)(xin)(xin)，遣事(shi)以存理(li)(li)(li)。不(bu)知乃是(shi)心(xin)(xin)(xin)(xin)礙境(jing)(jing)，理(li)(li)(li)礙事(shi)；但令心(xin)(xin)(xin)(xin)空境(jing)(jing)自空，理(li)(li)(li)寂事(shi)自寂。勿倒用心(xin)(xin)(xin)(xin)也。」此亦(yi)即(ji)寂心(xin)(xin)(xin)(xin)息(xi)(xi)(xi)念(nian)一法(fa)。
心(xin)(xin)(xin)(xin)(xin)可(ke)成(cheng)佛(fo)，心(xin)(xin)(xin)(xin)(xin)可(ke)成(cheng)道(dao)；心(xin)(xin)(xin)(xin)(xin)亦(yi)礙佛(fo)，心(xin)(xin)(xin)(xin)(xin)亦(yi)礙道(dao)。就其可(ke)成(cheng)言：即(ji)(ji)心(xin)(xin)(xin)(xin)(xin)即(ji)(ji)佛(fo)，即(ji)(ji)心(xin)(xin)(xin)(xin)(xin)即(ji)(ji)道(dao)。就其不可(ke)成(cheng)言：即(ji)(ji)心(xin)(xin)(xin)(xin)(xin)非佛(fo)，即(ji)(ji)心(xin)(xin)(xin)(xin)(xin)非道(dao)。前者就真心(xin)(xin)(xin)(xin)(xin)言，后者就凡心(xin)(xin)(xin)(xin)(xin)言。前者心(xin)(xin)(xin)(xin)(xin)心(xin)(xin)(xin)(xin)(xin)無念(nian)，后者心(xin)(xin)(xin)(xin)(xin)心(xin)(xin)(xin)(xin)(xin)有(you)念(nian)。故夾山(shan)密(mi)公云：「心(xin)(xin)(xin)(xin)(xin)本(ben)是佛(fo)，因(yin)念(nian)起而(er)漂沈；巖(yan)實不移，因(yin)舟(zhou)行而(er)鶩驟。」眾相現(xian)而(er)本(ben)體不動，聲色俱而(er)不隨不壞；如(ru)雁過(guo)長空空無跡，影沈寒水(shui)水(shui)無心(xin)(xin)(xin)(xin)(xin)；但(dan)自得真心(xin)(xin)(xin)(xin)(xin)自體矣。」
玉虛子詩(shi)謂(wei)：「物物元無(wu)(wu)(wu)物，心(xin)非(fei)形亦(yi)非(fei)；三般(ban)觀曉悟(wu)(wu)，悟(wu)(wu)者不知誰？」又云：「無(wu)(wu)(wu)無(wu)(wu)(wu)藏妙有(you)，有(you)有(you)觀真空(kong)；湛(zhan)然(ran)俱不立，常(chang)寂(ji)性融融。」這(zhe)是徹了語(yu)。此意通(tong)三教，萬法無(wu)(wu)(wu)二門，入者有(you)得(de)！圭(gui)峰禪師謂(wei)：「心(xin)無(wu)(wu)(wu)自(zi)(zi)相(xiang)，托(tuo)境方(fang)生。境性本(ben)空(kong)，由心(xin)故現。」若能心(xin)境俱泯，體用兩寂(ji)，則自(zi)(zi)心(xin)境兩不相(xiang)礙，本(ben)源湛(zhan)寂(ji)清明，自(zi)(zi)在(zai)虛靈(ling)，則此心(xin)便不祈(qi)靜(jing)而自(zi)(zi)靜(jing)，不祈(qi)息(xi)(xi)而自(zi)(zi)息(xi)(xi)矣！
總(zong)之，三家圣(sheng)人教(jiao)人，總(zong)以靜(jing)心為(wei)入門訣。心不(bu)清靜(jing)，不(bu)能一(yi)塵不(bu)染，一(yi)念不(bu)生，一(yi)切修為(wei)法，皆(jie)無從落腳生根(gen)也(ye)！
文源:修行圈
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