诗者，失也（一）

天一谷

<p align="center"><font size="5">贴上仿经诗话五则，博一笑。</font></p><p align="center"><font size="5">一</font></p><div align="center"><font size="5">&nbsp;<wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><wbr></wbr><w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size="5">　　诗，总以不动心为第一要务。即不动心，则更无格调、无性灵、无神韵、无境界之说。一物不有，更何来观照？所以如是如是，一切现成。</font></div><div><font size="5">　　然人心岂得不动？只在不住而已，故所谓不动心者，非灰身灭智之谓，只在不计著，不计著故一切空，一切空故不生不灭，推之于诗，则对境无心，唯有观照。实是无为而有为。何以言之？作诗者观诗，作诗者唯事罗列，观诗者作诗，观诗者体验成诗。</font></div><div><font size="5">　　心即已动，而诗能不动乎?心者，外物之观照；诗者，心之观照。诗之于心，如影随形，如声应响，迫而后动，藏而后发，然后可以有为，实不得已而为。事成而天下不以为有功，实无功。</font></div><div><font size="5">　　中者，喜怒未发，庸者，发而中节。中庸之道，实引而不发之道，而人自发之；实教而不化之道，而人自得之。诗亦如是：引而不发，发于不得不发，故无情理、美丑、善恶在，亦无无善恶美丑之无，罗列而已。</font></div><div><font size="5">　　国者，人主之，人主善静，故能以法为措置，立中立之政，无私智，无私惠，无私威，人不谓圣，而天下治。诗者，心主之，心能静，故能以眼前为措置，立中正之道，不用思，不用巧，绝圣弃智，唯物现成，作如是观，几乎道矣。</font></div><div><font size="5">　　故曰无为而治，实作诗者依观者成诗。作者如如不动，唯坐观耳。</font></div><div align="center"><font size="5">二</font></div><div><font size="5">　　譬如曰饭，外国之人，不知何饭，南人一听，便知是饭。故诗人饭，饭字而已，乃未成诗；观者之饭，体验之饭，已成之诗。故情理趣，人皆自有，作者罗列，观者自生。故诗如佛，即性是佛,不可外求，自生自觉。若有自见，则失之矣。</font></div><p><font size="5">　　一谷欲重宣此义，而作偈曰：“作者之饭字，引之未发者，无色香味触，法亦如是灭，观诗者自得，自有之境界。作诗者境界,不待写而生，以其不可写；观诗者境界，不待观而得，以其已观得。若生授予心，如曰我有饭，而饭未止饭；若生索取心，如曰我求饭，而心已有饭。故生自有心，心外求佛者，佛性已失之；自外求宝者，宝亦已失之。自性即佛性，不可身外求。”</font></p><p align="center"><font size="5">三</font></p><p><font size="5">　　诗之为诗，得一而漏万之谓，即得之，已失之。故曰：诗者，失也。一之为甚，亦可再乎？故取简而去繁，取此而去彼，去巧而守拙，守道勿失而已矣。若就繁而去简，就巧而弃拙，如笼一鸟而失天下，孰多孰少，岂庸多言。</font></p><p align="center"><font size="5">四</font></p><p><font size="5">　　诗者，失也，则如何能不失？岂在不为诗乎，答曰然。若为不失诗之三昧，在一言不发，不为诗尔。又问，汝即已为诗，何言未曾为诗？答曰，吾所谓诗非汝所谓诗，吾所谓诗，为观诗者诗，而非作诗者诗，故于作者观之，未尝有诗，于观者观之，而自得诗，诗中三昧，为观者自觉，岂非观者作诗，而作者坐观乎？</font></p><p><font size="5">　　作诗者不作诗，而观诗能得焉，何以故？为万物本空，故不可道，不可言，亦不可诗，故作者万言，而境界不曾出也。然观诗者如何能自觉三昧境界？唯在罗列，作者罗列物什，观者依物什自生境界，此境界乃观者自有自生。故曰诗之三昧人自有之，不可外求。人皆有佛性，亦如人皆有诗性，作者罗列，而观者自觉。故情理趣皆不可言，欲说情理趣，即是有为法。故作者呈其然，而不呈其所以然，以其所以然不可言；观诗者若知其所以言，则其然亦可知矣；若不知其所以然，其然亦不可知。以诗无自性，不能自生故。</font></p><p align="center"><font size="5">五</font></p><p align="left"><font size="5">　　故境界、性情，乃至一切喜怒哀乐、道理意象，皆镜中花、水中月。何以故？镜中之花，取不可得，平等对待，则花犹宛然.水中之月,搏不可有，静处观察，则月犹皎然。故境界本空，只可空处存，不可实处取。若一念动，得处即失处，若一念灭，失时即得时。人皆不察，穷有限智虑，逞枯槁文字，欲搏无穷意象，取空空境界，虽呕心沥血，终不可得。</font></p><p align="left"><font size="5">　　镜花水月，不可实取，只可静观，理亦明矣。境界亦如是。欲呈而示人，总不免十指漏空，虽拼才力骈两掌,犹惴惴然恐有所失恃,荡漾乎有形不能全显。故拼才力者，终为形迹羁绁，成外物囚徒，终生不有，亦可悲者。</font></p><p align="left"><font size="5">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; 诗之境界，非诗人授予，为观者自有，境界是种子，人人皆有诗种，待雨露因缘，情境感应。故自性种子所生之境界，是自性花，诗人授予之境界，是他性花。故境界于诗，如花之于人，诗以境界示人，如以花送人，是有为法，诗以物什示人，若送人以雨露，是无为法。送人以花者，花谢而境灭，不经旬而败；送人雨露者，因观者自性种子而发，故能不生不灭。故对境而无心，绝圣去智，于作者，是引而不发；而观者，是自然开悟。</font></p><p align="left"><font size="5">　　或曰：我辈岂能无喜怒哀乐？谷曰否也，凡人所谓境界，即喜怒哀乐，所谓罗列，是如是如是，于静处起无上妙思，知外道所不知之境界，此不可思议事，本不可言。</font></p><div><p><font size="5">　　盲人不知太阳，人言圆者即太阳，盲人触饼，大呼知之矣。人言热者即太阳，盲人摸腊烛，大呼知之矣。又有盲人不识大象，摸索象耳如扇，以为像止扇类；摸像腿如柱，以为象止柱类；摸象股如墙，以为象止墙类；俱失其真。诗之境界如太阳、如大象、即可说乎?故言不能达意亦已明矣！言太阳，汝知是太阳，此汝心中固有之太阳。故太阳为汝心中自有，非言者给予。故知诗从自性种子生。</font></p></div><br/><br/><br/><br/><br/><br/><br/><br/>

浔阳倦客

诗道高深，天一兄论的也高深^_^

天一谷

<div class="msgheader">QUOTE:</div><div class="msgborder"><b>以下是引用<i>浔阳倦客</i>在2008-9-3 17:52:51的发言：</b><br/>诗道高深，天一兄论的也高深^_^</div><p></p>过奖了,网上写着玩的.惭愧中.