大道無多(duo)子(zi)，唯在清(qing)靜(jing)(jing)一(yi)法門(men)。故靜(jing)(jing)字訣(jue)，乃(nai)為(wei)(wei)修道第(di)一(yi)訣(jue)，一(yi)切法門(men)，均從此一(yi)法門(men)下手。身靜(jing)(jing)則(ze)生(sheng)陽(yang)，心(xin)靜(jing)(jing)則(ze)生(sheng)慧，氣(qi)靜(jing)(jing)則(ze)生(sheng)神，神靜(jing)(jing)則(ze)生(sheng)精；而一(yi)以(yi)心(xin)靜(jing)(jing)為(wei)(wei)頭腦。靜(jing)(jing)則(ze)定(ding)，定(ding)則(ze)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(xue)，則純以清靜(jing)(jing)無為為主旨。故清靜(jing)(jing)法(fa)門，實為三教圣人所共守(shou)。

而世人(ren)則無不在(zai)競(jing)逐勞(lao)役(yi)的(de)紛紛擾(rao)擾(rao)中討生(sheng)活，殊不知(zhi)：「半日安(an)閑半日佛，片(pian)時(shi)清靜片(pian)時(shi)仙」也。要(yao)作(zuo)仙作(zuo)佛作(zuo)圣(sheng)人(ren)，甚(shen)至是得大(da)(da)智慧，立大(da)(da)功，創大(da)(da)業，樹圣(sheng)德，均非從此靜字下手不為功！

老君曰：「夫人神(shen)(shen)好清，而心擾之；人心好靜，而欲(yu)牽(qian)之。故常(chang)遣(qian)其欲(yu)而心自靜，澄(cheng)其心而神(shen)(shen)自清。」惟(wei)欲(yu)遣(qian)欲(yu)澄(cheng)心，首須攝念歸靜，行住坐臥(wo)，皆能存心於內(nei)而不離腔(qiang)子裏，返居(ju)神(shen)(shen)室，而無(wu)思(si)無(wu)慮，無(wu)念無(wu)欲(yu)，寂然不動，方(fang)可謂(wei)之守靜之功(gong)篤也。心能靜定(ding)虛(xu)寂，內(nei)守無(wu)為，而不放失其本(ben)心良心，則自可徹見先天之靈明真(zhen)心矣。道家習靜，首在(zai)求此真(zhen)心為用(yong)。真(zhen)心之用(yong)，為無(wu)用(yong)之用(yong)，無(wu)用(yong)之用(yong)中藏(zang)大用(yong)，真(zhen)精真(zhen)氣真(zhen)神(shen)(shen)之三品大藥，均從(cong)此而生者也。

學(xue)道(dao)人貴(gui)(gui)能心(xin)靜(jing)神清(qing)(qing)，心(xin)靜(jing)則泰然自得，萬(wan)事(shi)不(bu)足(zu)以擾之；神清(qing)(qing)則燭照朗然，萬(wan)物(wu)不(bu)足(zu)以亂(luan)之。靜(jing)時(shi)察萬(wan)事(shi)，自然皆有欛柄；清(qing)(qing)時(shi)觀萬(wan)物(wu)，自然皆有春意(yi)。清(qing)(qing)靜(jing)二字(zi)，一(yi)生(sheng)(sheng)(sheng)(sheng)受(shou)用不(bu)盡，非富貴(gui)(gui)中人所(suo)能得也。昔郭康伯遇一(yi)仙翁，授(shou)以保身衛生(sheng)(sheng)(sheng)(sheng)之術云：「自身有病自心(xin)知，身病還(huan)將心(xin)自醫；心(xin)境(jing)靜(jing)時(shi)身亦(yi)靜(jing)，心(xin)生(sheng)(sheng)(sheng)(sheng)還(huan)是病生(sheng)(sheng)(sheng)(sheng)時(shi)。」此(ci)為(wei)養生(sheng)(sheng)(sheng)(sheng)要著。心(xin)生(sheng)(sheng)(sheng)(sheng)則種種意(yi)生(sheng)(sheng)(sheng)(sheng)，心(xin)滅(mie)則種種意(yi)滅(mie)。意(yi)生(sheng)(sheng)(sheng)(sheng)則事(shi)生(sheng)(sheng)(sheng)(sheng)理生(sheng)(sheng)(sheng)(sheng)，而事(shi)障(zhang)理障(zhang)亦(yi)隨之。事(shi)生(sheng)(sheng)(sheng)(sheng)理生(sheng)(sheng)(sheng)(sheng)則神濁，事(shi)障(zhang)理障(zhang)則神迷；此(ci)皆所(suo)以為(wei)道(dao)之賊也。

心(xin)靜(jing)則(ze)(ze)(ze)(ze)神(shen)清(qing)，心(xin)定則(ze)(ze)(ze)(ze)神(shen)凝，心(xin)虛(xu)(xu)則(ze)(ze)(ze)(ze)神(shen)守，心(xin)滅(mie)則(ze)(ze)(ze)(ze)神(shen)存。古(gu)真謂「心(xin)死(si)則(ze)(ze)(ze)(ze)神(shen)活，心(xin)生(sheng)則(ze)(ze)(ze)(ze)神(shen)死(si)。」心(xin)死(si)者(zhe)，虛(xu)(xu)之(zhi)謂也。心(xin)生(sheng)者(zhe)，實之(zhi)謂也。老子貴虛(xu)(xu)貴無(wu)(wu)，如云：「三(san)十輻，共一轂(gu)，當(dang)其(qi)(qi)無(wu)(wu)，有車之(zhi)用(yong)。埏埴以(yi)為(wei)器(qi)(qi)，當(dang)其(qi)(qi)無(wu)(wu)，有器(qi)(qi)之(zhi)用(yong)。鑿戶牖以(yi)為(wei)室(shi)，當(dang)其(qi)(qi)無(wu)(wu)，有室(shi)之(zhi)用(yong)。故(gu)有之(zhi)以(yi)為(wei)利，無(wu)(wu)之(zhi)以(yi)為(wei)用(yong)。」心(xin)則(ze)(ze)(ze)(ze)尤然，一住事(shi)物則(ze)(ze)(ze)(ze)擾於(wu)(wu)事(shi)物，一住理法則(ze)(ze)(ze)(ze)紛於(wu)(wu)理法，而(er)不(bu)得其(qi)(qi)虛(xu)(xu)靜(jing)矣(yi)。心(xin)不(bu)虛(xu)(xu)靜(jing)，則(ze)(ze)(ze)(ze)神(shen)不(bu)清(qing)明。儒家常言清(qing)明在躬，此須自(zi)「虛(xu)(xu)靜(jing)其(qi)(qi)心(xin)」中來。虛(xu)(xu)則(ze)(ze)(ze)(ze)靜(jing)，靜(jing)則(ze)(ze)(ze)(ze)清(qing)，清(qing)則(ze)(ze)(ze)(ze)明，明則(ze)(ze)(ze)(ze)靈，故(gu)茍能一心(xin)虛(xu)(xu)靜(jing)，寂寞無(wu)(wu)為(wei)，不(bu)生(sheng)一念，不(bu)染一塵，則(ze)(ze)(ze)(ze)自(zi)能虛(xu)(xu)靈不(bu)昧，而(er)得神(shen)化通矣(yi)。程明道於(wu)(wu)「靜(jing)后見(jian)萬(wan)物皆有春意」時，曾為(wei)詩曰(yue)：

「閑來無事不(bu)從容(rong)，睡覺東窗(chuang)日已紅。萬物靜覲皆(jie)自得(de)，四時佳興與人(ren)同。道(dao)通天(tian)地有形外，思入風(feng)云變態中！富貴(gui)不(bu)淫貧作(zuo)樂(le)，男兒到此是英雄(xiong)。」蓋人(ren)生無論(lun)處(chu)任何境(jing)況中，能靜觀萬事萬物，則(ze)不(bu)但可(ke)無入而不(bu)自得(de)，且亦(yi)得(de)見「道(dao)心」與「天(tian)地之心」於無形也(ye)。

學道人總以清(qing)靜(jing)其心(xin)為第一要(yao)著(zhu)，打(da)坐(zuo)即所以求心(xin)清(qing)靜(jing)也。故(gu)一上座，即宜將內外(wai)心(xin)境妄(wang)想雜念，一刀斬斷，一齊放下。

外(wai)息諸緣，內(nei)心(xin)無喘(chuan)；內(nei)外(wai)俱泯，能(neng)所變絕(jue)；久(jiu)久(jiu)自可入道。清時能(neng)見(jian)性，靜裏好參(can)玄(xuan)。

玄中子云：「當坐時(shi)，欲求能靜，務(wu)宜萬緣放下，一念不(bu)生(sheng)(sheng)，是非(fei)莫問(wen)，人我兩忘，百惡俱息，八(ba)風不(bu)動。」另有八(ba)字工訣，即(ji)凝神(shen)(shen)寂照，一靈獨(du)覺(jue)。初(chu)下手，切宜注重心(xin)(xin)(xin)息。水火真經云：「欲從心(xin)(xin)(xin)起，息從心(xin)(xin)(xin)定(ding)；心(xin)(xin)(xin)息相依，息調(diao)心(xin)(xin)(xin)靜。」再宜注重神(shen)(shen)氣(qi)。胎(tai)息經云：「神(shen)(shen)行(xing)即(ji)氣(qi)行(xing)，神(shen)(shen)住即(ji)氣(qi)住；若欲長生(sheng)(sheng)，神(shen)(shen)氣(qi)相注。」再后(hou)工法更多。然(ran)總不(bu)外煉(lian)精化氣(qi)（初(chu)關(guan)），煉(lian)氣(qi)化神(shen)(shen)（中關(guan)），煉(lian)神(shen)(shen)還(huan)虛(xu)（上關(guan)）等三關(guan)工夫。至(zhi)最后(hou)一關(guan)，則為(wei)煉(lian)虛(xu)合(he)道。

於坐中(zhong)久靜(jing)，則自陰氣潛消，元陽滋(zi)長(chang)；萬塵不(bu)染，一(yi)靈(ling)獨(du)照(zhao)。元陽長(chang)則命光生，長(chang)生久視之(zhi)道(dao)(dao)在(zai)(zai)此。一(yi)靈(ling)照(zhao)則性(xing)光現，神(shen)(shen)(shen)通(tong)變化之(zhi)道(dao)(dao)在(zai)(zai)此。所謂天眼(yan)通(tong)，他心(xin)通(tong)，宿(su)命通(tong)，漏盡(jin)通(tong)等(deng)(deng)等(deng)(deng)，皆(jie)由此一(yi)靜(jing)中(zhong)生出(chu)。道(dao)(dao)佛門(men)中(zhong)上乘人(ren)士，均諱言神(shen)(shen)(shen)通(tong)，以(yi)(yi)此亦礙道(dao)(dao)也。靜(jing)則定，靜(jing)定則超脫凈盡(jin)，而心(xin)海性(xing)天，亦平靜(jing)無(wu)波(bo)，朗照(zhao)無(wu)遺，故可(ke)得入(ru)(ru)神(shen)(shen)(shen)明(ming)之(zhi)境(jing)。故古(gu)真謂：「靜(jing)能(neng)通(tong)神(shen)(shen)(shen)，定能(neng)入(ru)(ru)化。」昔伊川入(ru)(ru)嵩(song)山訪(fang)王子真，子真早候於松(song)下。問(wen)其何以(yi)(yi)知之(zhi)，曰一(yi)年(nian)前即已知之(zhi)。蓋伊川先(xian)一(yi)年(nian)亦動念訪(fang)王，而以(yi)(yi)事未果耳。后又(you)入(ru)(ru)高(gao)山訪(fang)董(dong)五經，五經便先(xian)為之(zhi)務茶(cha)果以(yi)(yi)候，程問(wen)何以(yi)(yi)能(neng)爾，曰：「只是心(xin)靜(jing)，靜(jing)而后能(neng)照(zhao)。」此等(deng)(deng)告(gao)知神(shen)(shen)(shen)通(tong)，以(yi)(yi)及(ji)其他更大(da)神(shen)(shen)(shen)通(tong)，道(dao)(dao)佛門(men)中(zhong)俯舍皆(jie)是，惟(wei)常被一(yi)般人(ren)目為怪異耳，實則潛修之(zhi)士，有(you)之(zhi)亦諱莫如(ru)深，不(bu)肯以(yi)(yi)炫(xuan)人(ren)。王董(dong)二人(ren)，亦旨在(zai)(zai)禮數，非欲故為神(shen)(shen)(shen)異之(zhi)能(neng)也。性(xing)功(gong)(gong)如(ru)此，命功(gong)(gong)中(zhong)又(you)何獨(du)不(bu)然？故習靜(jing)，全(quan)是功(gong)(gong)夫，惟(wei)其功(gong)(gong)夫在(zai)(zai)「強內」耳，與用動功(gong)(gong)以(yi)(yi)「強外」者不(bu)同(tong)。

惟修道習靜，非從(cong)以養生(sheng)為事(shi)(shi)，尤在(zai)其「靜能(neng)(neng)增慧(hui)，靜能(neng)(neng)開悟，靜能(neng)(neng)入圣(sheng)，靜能(neng)(neng)證道。」得道之(zhi)(zhi)士，不(bu)但臨生(sheng)死(si)之(zhi)(zhi)際，能(neng)(neng)談笑脫去，即過去現在(zai)未(wei)來三世事(shi)(shi)，亦類能(neng)(neng)心中了了，其以致(zhi)此者，即在(zai)由(you)靜而生(sheng)之(zhi)(zhi)定慧(hui)力(li)耳。惟此仍無關於大道！大道不(bu)在(zai)於生(sheng)死(si)事(shi)(shi)，不(bu)在(zai)於神通事(shi)(shi)，此為切要語(yu)。

修(xiu)行功夫(fu)，當初(chu)入手，靜心(xin)(xin)(xin)(xin)(xin)最難。在靜坐(zuo)中，有(you)(you)(you)(you)時萬念(nian)并(bing)發，此滅彼起，大有(you)(you)(you)(you)「東(dong)風夜放花千樹(shu)，更吹(chui)落，星如(ru)(ru)(ru)雨」之(zhi)(zhi)概。欲(yu)(yu)(yu)收拾愈不(bu)(bu)(bu)能(neng)收拾，有(you)(you)(you)(you)如(ru)(ru)(ru)「紅杏枝頭春意鬧，綠楊墻外出秋千」者是(shi)。欲(yu)(yu)(yu)斬截(jie)愈不(bu)(bu)(bu)能(neng)斬截(jie)，有(you)(you)(you)(you)如(ru)(ru)(ru)「野火燒不(bu)(bu)(bu)盡，春風吹(chui)又生(sheng)」者是(shi)。故呂(lv)祖有(you)(you)(you)(you)「煉(lian)心(xin)(xin)(xin)(xin)(xin)至靜」，達摩有(you)(you)(you)(you)「制心(xin)(xin)(xin)(xin)(xin)一處」之(zhi)(zhi)教，均以心(xin)(xin)(xin)(xin)(xin)機難息(xi)也。是(shi)故靜心(xin)(xin)(xin)(xin)(xin)之(zhi)(zhi)要，首須「息(xi)心(xin)(xin)(xin)(xin)(xin)」。禪(chan)宗(zong)有(you)(you)(you)(you)「牧(mu)牛(niu)圖」，道門有(you)(you)(you)(you)「收馬圖」，（注參(can)(can)上乘修(xiu)真大乘集。）均息(xi)心(xin)(xin)(xin)(xin)(xin)法也。經謂「心(xin)(xin)(xin)(xin)(xin)為賊(zei)王」，故擒(qin)賊(zei)先擒(qin)王，修(xiu)行先擒(qin)心(xin)(xin)(xin)(xin)(xin)。如(ru)(ru)(ru)何降服其(qi)心(xin)(xin)(xin)(xin)(xin)？三教圣人，均以此為首要。將(jiang)心(xin)(xin)(xin)(xin)(xin)覓心(xin)(xin)(xin)(xin)(xin)，了(le)不(bu)(bu)(bu)可得(de)。將(jiang)心(xin)(xin)(xin)(xin)(xin)遣(qian)欲(yu)(yu)(yu)，遣(qian)欲(yu)(yu)(yu)心(xin)(xin)(xin)(xin)(xin)是(shi)心(xin)(xin)(xin)(xin)(xin)；將(jiang)心(xin)(xin)(xin)(xin)(xin)止念(nian)，止念(nian)心(xin)(xin)(xin)(xin)(xin)是(shi)心(xin)(xin)(xin)(xin)(xin)；將(jiang)心(xin)(xin)(xin)(xin)(xin)斷緣，斷緣心(xin)(xin)(xin)(xin)(xin)是(shi)心(xin)(xin)(xin)(xin)(xin)；將(jiang)心(xin)(xin)(xin)(xin)(xin)簡(jian)事(shi)(shi)，簡(jian)事(shi)(shi)心(xin)(xin)(xin)(xin)(xin)是(shi)心(xin)(xin)(xin)(xin)(xin)；將(jiang)心(xin)(xin)(xin)(xin)(xin)參(can)(can)禪(chan)學佛，參(can)(can)禪(chan)學佛心(xin)(xin)(xin)(xin)(xin)是(shi)心(xin)(xin)(xin)(xin)(xin)；將(jiang)心(xin)(xin)(xin)(xin)(xin)了(le)生(sheng)死大事(shi)(shi)，了(le)生(sheng)死大事(shi)(shi)心(xin)(xin)(xin)(xin)(xin)是(shi)心(xin)(xin)(xin)(xin)(xin)。總之(zhi)(zhi)，凡有(you)(you)(you)(you)所事(shi)(shi)，

即是心(xin)在；欲(yu)得無心(xin)，總非易事。此(ci)須漸(jian)修(xiu)，非可一蹴即就(jiu)；此(ci)關功夫(fu)，非可頓悟(wu)即得：觀牧牛牧馬二(er)圖，即知其言之不(bu)謬(miu)也。故道家用煉心(xin)二(er)字，煉心(xin)者，煉去其人欲(yu)之心(xin)，攀緣之心(xin)，忿憤之心(xin)，恐(kong)懼之心(xin)，好(hao)惡之心(xin)，浮競(jing)之心(xin)；總之，要在煉去動心(xin)，而歸(gui)於一靜耳。

玄關秘論(lun)曰(yue)：「心(xin)(xin)(xin)(xin)(xin)(xin)(xin)牽於(wu)事(shi)，火(huo)動(dong)於(wu)中。心(xin)(xin)(xin)(xin)(xin)(xin)(xin)火(huo)既動(dong)，真(zhen)精必搖。故當(dang)死(si)(si)(si)心(xin)(xin)(xin)(xin)(xin)(xin)(xin)以(yi)養氣(qi)，息機以(yi)死(si)(si)(si)心(xin)(xin)(xin)(xin)(xin)(xin)(xin)。」旨哉言乎(hu)！凡俗心(xin)(xin)(xin)(xin)(xin)(xin)(xin)被物轉，圣人(ren)(ren)心(xin)(xin)(xin)(xin)(xin)(xin)(xin)轉卻物。心(xin)(xin)(xin)(xin)(xin)(xin)(xin)役於(wu)物，則(ze)神動(dong)於(wu)中。識神既動(dong)，真(zhen)神不生(sheng)(sheng)(sheng)(sheng)。或於(wu)役於(wu)事(shi)物，或沾染於(wu)名(ming)(ming)利，或癡迷(mi)於(wu)生(sheng)(sheng)(sheng)(sheng)死(si)(si)(si)，或執滯於(wu)道(dao)法，有(you)一於(wu)是(shi)，便(bian)即生(sheng)(sheng)(sheng)(sheng)心(xin)(xin)(xin)(xin)(xin)(xin)(xin)。有(you)住(zhu)生(sheng)(sheng)(sheng)(sheng)心(xin)(xin)(xin)(xin)(xin)(xin)(xin)固非，無住(zhu)生(sheng)(sheng)(sheng)(sheng)心(xin)(xin)(xin)(xin)(xin)(xin)(xin)亦非。一有(you)所生(sheng)(sheng)(sheng)(sheng)，便(bian)有(you)所用；一有(you)所用，便(bian)有(you)所失，而非真(zhen)心(xin)(xin)(xin)(xin)(xin)(xin)(xin)矣(yi)。故經(jing)云(yun)：「心(xin)(xin)(xin)(xin)(xin)(xin)(xin)生(sheng)(sheng)(sheng)(sheng)種(zhong)(zhong)(zhong)種(zhong)(zhong)(zhong)法生(sheng)(sheng)(sheng)(sheng)，心(xin)(xin)(xin)(xin)(xin)(xin)(xin)滅(mie)(mie)種(zhong)(zhong)(zhong)種(zhong)(zhong)(zhong)法滅(mie)(mie)。」凡心(xin)(xin)(xin)(xin)(xin)(xin)(xin)死(si)(si)(si)則(ze)圣心(xin)(xin)(xin)(xin)(xin)(xin)(xin)見，塵(chen)心(xin)(xin)(xin)(xin)(xin)(xin)(xin)死(si)(si)(si)則(ze)真(zhen)心(xin)(xin)(xin)(xin)(xin)(xin)(xin)見，人(ren)(ren)心(xin)(xin)(xin)(xin)(xin)(xin)(xin)死(si)(si)(si)則(ze)道(dao)心(xin)(xin)(xin)(xin)(xin)(xin)(xin)見，法心(xin)(xin)(xin)(xin)(xin)(xin)(xin)死(si)(si)(si)則(ze)天心(xin)(xin)(xin)(xin)(xin)(xin)(xin)見。尋(xun)著汝(ru)父母未生(sheng)(sheng)(sheng)(sheng)前本(ben)來心(xin)(xin)(xin)(xin)(xin)(xin)(xin)住(zhu)處(chu)(chu)，返本(ben)還源，歸(gui)根復命，便(bian)是(shi)汝(ru)大休(xiu)歇處(chu)(chu)！在(zai)息心(xin)(xin)(xin)(xin)(xin)(xin)(xin)處(chu)(chu)！此正(zheng)達摩祖(zu)師所謂：「心(xin)(xin)(xin)(xin)(xin)(xin)(xin)本(ben)寂滅(mie)(mie)，無一動(dong)念處(chu)(chu)，是(shi)名(ming)(ming)正(zheng)覺。」竇持禪師不云(yun)乎(hu)：「悟心(xin)(xin)(xin)(xin)(xin)(xin)(xin)容易息心(xin)(xin)(xin)(xin)(xin)(xin)(xin)難，息得(de)心(xin)(xin)(xin)(xin)(xin)(xin)(xin)源到處(chu)(chu)閑。斗轉星移天欲曉，白云(yun)依舊覆蓋山(shan)(shan)。」能(neng)得(de)息心(xin)(xin)(xin)(xin)(xin)(xin)(xin)妙用，則(ze)自有(you)境無礙，所謂：「蟬噪林(lin)逾靜全，鳥(niao)鳴山(shan)(shan)更(geng)幽。」與「結(jie)廬在(zai)人(ren)(ren)境，而無車馬喧」者是(shi)也。

本凈禪師(shi)有(you)云：「佛因心(xin)(xin)(xin)(xin)悟(wu)，心(xin)(xin)(xin)(xin)以(yi)佛彰；若悟(wu)無(wu)(wu)(wu)心(xin)(xin)(xin)(xin)，佛亦不(bu)有(you)。」又云：「道本無(wu)(wu)(wu)心(xin)(xin)(xin)(xin)，無(wu)(wu)(wu)心(xin)(xin)(xin)(xin)名(ming)道；若了無(wu)(wu)(wu)心(xin)(xin)(xin)(xin)，無(wu)(wu)(wu)心(xin)(xin)(xin)(xin)即道。」此時徹了語。若再向上一(yi)著則(ze)是(shi)(shi)：「莫(mo)(mo)(mo)謂無(wu)(wu)(wu)心(xin)(xin)(xin)(xin)即是(shi)(shi)道，無(wu)(wu)(wu)心(xin)(xin)(xin)(xin)還隔一(yi)重關(guan)。」以(yi)著有(you)著無(wu)(wu)(wu)，住有(you)住無(wu)(wu)(wu)，兩俱(ju)不(bu)是(shi)(shi)也(ye)。前(qian)者破(po)有(you)，教(jiao)汝(ru)莫(mo)(mo)(mo)執有(you)；后者破(po)無(wu)(wu)(wu)，教(jiao)汝(ru)莫(mo)(mo)(mo)執無(wu)(wu)(wu)。故永嘉禪師(shi)嘗謂：「心(xin)(xin)(xin)(xin)不(bu)是(shi)(shi)有(you)，心(xin)(xin)(xin)(xin)不(bu)是(shi)(shi)無(wu)(wu)(wu)，心(xin)(xin)(xin)(xin)不(bu)非有(you)，心(xin)(xin)(xin)(xin)不(bu)非無(wu)(wu)(wu)。是(shi)(shi)有(you)是(shi)(shi)無(wu)(wu)(wu)即墮是(shi)(shi)，非有(you)非無(wu)(wu)(wu)即墮非。」以(yi)兩俱(ju)不(bu)可墮也(ye)。

六祖有(you)言：「心(xin)(xin)(xin)(xin)(xin)迷(mi)法(fa)華轉，心(xin)(xin)(xin)(xin)(xin)悟(wu)轉法(fa)華。」又云(yun)：「無(wu)(wu)(wu)念(nian)(nian)(nian)(nian)(nian)念(nian)(nian)(nian)(nian)(nian)即(ji)(ji)(ji)正，有(you)念(nian)(nian)(nian)(nian)(nian)念(nian)(nian)(nian)(nian)(nian)成邪。」心(xin)(xin)(xin)(xin)(xin)迷(mi)則心(xin)(xin)(xin)(xin)(xin)生(sheng)，心(xin)(xin)(xin)(xin)(xin)悟(wu)則心(xin)(xin)(xin)(xin)(xin)寂。心(xin)(xin)(xin)(xin)(xin)生(sheng)則念(nian)(nian)(nian)(nian)(nian)生(sheng)，心(xin)(xin)(xin)(xin)(xin)息(xi)(xi)則念(nian)(nian)(nian)(nian)(nian)滅。我息(xi)(xi)一(yi)切(qie)心(xin)(xin)(xin)(xin)(xin)，即(ji)(ji)(ji)無(wu)(wu)(wu)一(yi)切(qie)念(nian)(nian)(nian)(nian)(nian)。我無(wu)(wu)(wu)種(zhong)(zhong)種(zhong)(zhong)心(xin)(xin)(xin)(xin)(xin)，即(ji)(ji)(ji)無(wu)(wu)(wu)種(zhong)(zhong)種(zhong)(zhong)念(nian)(nian)(nian)(nian)(nian)。修行人(ren)如能(neng)(neng)七(qi)日七(qi)夜不(bu)(bu)動念(nian)(nian)(nian)(nian)(nian)頭，即(ji)(ji)(ji)可得正道(dao)。古德(de)云(yun)：「諸人(ren)心(xin)(xin)(xin)(xin)(xin)心(xin)(xin)(xin)(xin)(xin)不(bu)(bu)息(xi)(xi)，念(nian)(nian)(nian)(nian)(nian)念(nian)(nian)(nian)(nian)(nian)無(wu)(wu)(wu)住(zhu)。若能(neng)(neng)於(wu)不(bu)(bu)息(xi)(xi)處息(xi)(xi)，於(wu)念(nian)(nian)(nian)(nian)(nian)處無(wu)(wu)(wu)念(nian)(nian)(nian)(nian)(nian)，自(zi)合無(wu)(wu)(wu)生(sheng)之(zhi)理(li)(li)。」此(ci)是(shi)寂心(xin)(xin)(xin)(xin)(xin)息(xi)(xi)念(nian)(nian)(nian)(nian)(nian)一(yi)法(fa)。永(yong)嘉云(yun)：「凡俗多於(wu)事礙(ai)理(li)(li)，境礙(ai)心(xin)(xin)(xin)(xin)(xin)；常欲逃境以安心(xin)(xin)(xin)(xin)(xin)，遣事以存理(li)(li)。不(bu)(bu)知乃是(shi)心(xin)(xin)(xin)(xin)(xin)礙(ai)境，理(li)(li)礙(ai)事；但(dan)令(ling)心(xin)(xin)(xin)(xin)(xin)空境自(zi)空，理(li)(li)寂事自(zi)寂。勿倒用(yong)心(xin)(xin)(xin)(xin)(xin)也。」此(ci)亦即(ji)(ji)(ji)寂心(xin)(xin)(xin)(xin)(xin)息(xi)(xi)念(nian)(nian)(nian)(nian)(nian)一(yi)法(fa)。

心(xin)(xin)(xin)(xin)可(ke)成佛(fo)，心(xin)(xin)(xin)(xin)可(ke)成道(dao)；心(xin)(xin)(xin)(xin)亦(yi)礙(ai)佛(fo)，心(xin)(xin)(xin)(xin)亦(yi)礙(ai)道(dao)。就其(qi)可(ke)成言：即(ji)心(xin)(xin)(xin)(xin)即(ji)佛(fo)，即(ji)心(xin)(xin)(xin)(xin)即(ji)道(dao)。就其(qi)不(bu)可(ke)成言：即(ji)心(xin)(xin)(xin)(xin)非佛(fo)，即(ji)心(xin)(xin)(xin)(xin)非道(dao)。前(qian)者就真(zhen)心(xin)(xin)(xin)(xin)言，后(hou)者就凡心(xin)(xin)(xin)(xin)言。前(qian)者心(xin)(xin)(xin)(xin)心(xin)(xin)(xin)(xin)無(wu)(wu)念(nian)，后(hou)者心(xin)(xin)(xin)(xin)心(xin)(xin)(xin)(xin)有念(nian)。故夾山密公云：「心(xin)(xin)(xin)(xin)本是佛(fo)，因念(nian)起而(er)漂沈(shen)；巖實不(bu)移，因舟行而(er)鶩驟(zou)。」眾相現而(er)本體不(bu)動，聲色俱而(er)不(bu)隨(sui)不(bu)壞；如雁過長空空無(wu)(wu)跡(ji)，影沈(shen)寒水(shui)水(shui)無(wu)(wu)心(xin)(xin)(xin)(xin)；但自得真(zhen)心(xin)(xin)(xin)(xin)自體矣。」

玉虛(xu)子(zi)詩謂：「物物元無物，心(xin)非形亦非；三般觀(guan)曉悟，悟者(zhe)不(bu)知(zhi)誰(shui)？」又云：「無無藏妙有，有有觀(guan)真空(kong)；湛(zhan)然俱不(bu)立，常寂性融融。」這(zhe)是徹了語(yu)。此(ci)意通三教，萬法無二(er)門，入者(zhe)有得(de)！圭峰禪師謂：「心(xin)無自(zi)(zi)相，托境(jing)(jing)方生。境(jing)(jing)性本(ben)空(kong)，由心(xin)故現。」若能心(xin)境(jing)(jing)俱泯，體用兩(liang)寂，則自(zi)(zi)心(xin)境(jing)(jing)兩(liang)不(bu)相礙，本(ben)源湛(zhan)寂清(qing)明(ming)，自(zi)(zi)在(zai)虛(xu)靈，則此(ci)心(xin)便不(bu)祈(qi)靜(jing)而(er)自(zi)(zi)靜(jing)，不(bu)祈(qi)息而(er)自(zi)(zi)息矣！

總(zong)之，三家(jia)圣人(ren)教(jiao)人(ren)，總(zong)以靜(jing)心為入(ru)門訣。心不(bu)清靜(jing)，不(bu)能一塵不(bu)染，一念不(bu)生，一切修為法，皆無從落(luo)腳生根也(ye)！