曹溪大師別傳

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No. 1598-AX86n1598_p0049a03 曹谿大師別傳敘

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吾始祖傳教大師之航海求法于唐也。其所傳者三。X86n1598_p0049a06曰台教。曰密乘。曰禪門。此時本邦唯有華嚴．唯識等X86n1598_p0049a07教。而未曾知法華妙旨．密乘奧義。故專主張台教．密X86n1598_p0049a08乘。而禪門但列相承譜而已。古稱三藏十二分如畵X86n1598_p0049a09龍。直指之旨如點睛。其龍未成。何處復施其睛乎哉。X86n1598_p0049a10慈覺．智證相嗣入于支那。亦惟從事台．密。禪門旁參X86n1598_p0049a11已。於是圓頓之旨．三密之宗。光被四海。其教大備矣。X86n1598_p0049a12後三百餘年。而龍已成矣。其睛可點也。乃覺阿．榮西．X86n1598_p0049a13道元之徒。俱出乎本宗。能體始祖相承之意。乃入宋X86n1598_p0049a14入元。嗣法傳心。歸以舉唱。時至機熟。風靡寰區也。由X86n1598_p0049a15是觀之。則本邦之禪。發源于傳教。分委于慈覺．智證．X86n1598_p0049a16覺阿。波及于榮西．道元。乃遂滙歸于諸大宗匠耳。予X86n1598_p0049a17教門種艸誦法傳教者也。而私淑直指之旨。欲順相X86n1598_p0049a18承譜。故遊乎吾門士每有禪機。輙使勸參宗乘。亦仰X86n1598_p0049a19左溪激永嘉之高蹤也。古人曰。禪者教之綱。教者禪X86n1598_p0049a20之網。豈惟有禪綱而無教網可乎哉。豈惟有教網而X86n1598_p0049a21無禪綱可乎哉。夫禪有教而證悟其密矣。如臨濟機X86n1598_p0049a22用則非鹵莽也。教有禪而作略斯活矣。如四明垂示X86n1598_p0049a23則非按排也。故禪者須達教。教者須參禪也。而後世X86n1598_p0049a24不知三學一源。甚則至分河飲水。可歎哉。禪人芳公。X86n1598_p0049b01持傳教請來曹溪大師別傳來。請作之序。予覩此勝X86n1598_p0049b02舉。乃言始祖所相承并所蘊于懷者。以為之序。此傳X86n1598_p0049b03與壇經等二三所出入者。具于芳公之䟦。故不贅乎X86n1598_p0049b04此云。

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寶曆十二壬午夏　金龍沙門　敬雄　謹撰

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曹溪大師別傳

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唐韶州曹溪寶林山國寧寺六祖慧能大師傳法宗X86n1598_p0049b11旨。并高宗大帝　敕書兼賜物改寺額。及大師印可X86n1598_p0049b12門人。并滅度六種瑞相。及智華三藏懸記等傳。

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梁天監壬午九年正月五日時。婆羅門三藏。字智藥。X86n1598_p0049b15是中天竺國那爛陀寺大德。辭彼國王。來此五臺山X86n1598_p0049b16禮謁文殊。時弟子數十侍從。三藏博識多聞。善學經X86n1598_p0049b17論星象之學。志弘大乘。巡歷諸國。遠涉滄波。泛舶至X86n1598_p0049b18韶州曹溪口村。謂村人曰。看此水源必有勝地。堪為X86n1598_p0049b19沙門居止。代代高僧不絕。吾欲尋之。行至曹溪。勸村X86n1598_p0049b20人修造住處。經五年。號此山門名寶林寺。人天所敬。X86n1598_p0049b21海內歸依。至天監五年二月十五日　敕天下名僧X86n1598_p0049b22大德。令所在州縣進入內道場供養。時韶州刺史侯X86n1598_p0049b23公表進三藏入內。使君問三藏云。何以名此山門為X86n1598_p0049b24寶林耶。答曰。吾去後一百七十年。有無上法寶於此X86n1598_p0049c01地弘化。有學者如林。故號寶林耳。三藏四月初得對X86n1598_p0049c02奏。為寶林寺敕賜田五拾頃。至天監十年。三藏入臺X86n1598_p0049c03山却還本國。至隋大業十三年。天下荒亂。寺舍毀廢。X86n1598_p0049c04至天平元年。樂昌縣令李藏之請寶林額於樂昌靈X86n1598_p0049c05溪村置寺。至咸亨元年時。惠能大師。俗姓盧氏。新州X86n1598_p0049c06人也。少失父母。三歲而孤。雖處群輩之中。介然有方X86n1598_p0049c07外之志。其年大師遊行至曹溪。與村人劉志略結義X86n1598_p0049c08為兄弟。時春秋三十。略有姑出家。配山㵎寺。名無盡X86n1598_p0049c09藏。常誦涅槃經。大師晝與略役力。夜即聽經。至明。為X86n1598_p0049c10無盡藏尼解釋經義。尼將經與讀。大師曰。不識文字。X86n1598_p0049c11尼曰。既不識字。如何解釋其義。大師曰。佛性之理。非X86n1598_p0049c12關文字能解。今不識文字何怪。眾人聞之。皆嗟歎曰。X86n1598_p0049c13見解如此。天機自悟。非人所及。堪可出家住此寶林X86n1598_p0049c14寺。大師即住此寺。修道經三年。正當智藥三藏一百X86n1598_p0049c15七十年懸記之時也。時大師春秋卅有三。後聞樂昌X86n1598_p0049c16縣西石窟有遠禪師。遂投彼學坐禪。大師素不曾學X86n1598_p0049c17書。竟未披尋經論。時有惠紀禪師誦投陁經。大師聞X86n1598_p0049c18經歎曰。經意如此。今我空坐何為。至咸亨五年。大師X86n1598_p0049c19春秋卅有四。惠紀禪師謂大師曰。久承蘄州黃梅山X86n1598_p0049c20忍禪師開禪門。可往彼修學。大師其年正月三日。發X86n1598_p0049c21韶州往東山。尋忍大師。策杖塗跣。孤然自行。至洪州X86n1598_p0049c22東路。時多暴虎。大師獨行山林無懼。遂至東山見忍X86n1598_p0049c23大師。忍大師問曰。汝化物來。能答曰。唯求作佛來。忍X86n1598_p0049c24問曰。汝是何處人。能答曰。嶺南新州人。忍曰。汝是嶺X86n1598_p0050a01南新州人。寧堪作佛。能答曰。嶺南新州人佛性與和X86n1598_p0050a02上佛性有何差別。忍大師更不復問。可謂自識佛性。X86n1598_p0050a03頓悟真如。深奇之奇之。忍大師山中門徒至多。顧眄X86n1598_p0050a04左右。悉皆龍象。遂令能入厨中供養。經八箇月。能不X86n1598_p0050a05避艱苦。忽同時戲調。嶷然不以為意。忘身為道。仍踏X86n1598_p0050a06碓。自嫌身輕。乃繫大石著腰。墜碓令重。遂損腰脚。忍X86n1598_p0050a07大師因行至碓米所。問曰。汝為供養。損腰脚所。痛如X86n1598_p0050a08何。能答曰。不見有身。誰言之痛。忍大師至夜。命能入X86n1598_p0050a09房。大師問。汝初來時答吾嶺南人佛性與和上佛性X86n1598_p0050a10有何差別。誰教汝耶。答曰。佛性非偏。和上與能無別。X86n1598_p0050a11乃至一切眾生皆同。更無差別。但隨根隱顯耳。忍大X86n1598_p0050a12師徵曰。佛性無形。如何隱顯。能答曰。佛性無形。悟即X86n1598_p0050a13顯迷即隱。于時。忍大師門徒見能與和上論佛性義。X86n1598_p0050a14大師知諸徒不會。遂遣眾人且散。忍大師告能曰。如X86n1598_p0050a15來臨般涅槃。以甚深般若波羅蜜法付囑摩訶迦葉。X86n1598_p0050a16迦葉付阿難。阿難付商那和修。和修付憂波掬多。在X86n1598_p0050a17後展轉相傳西國。經二十八祖至於達磨多羅大師。X86n1598_p0050a18漢地為初祖。付囑惠可。可付璨。璨付雙峰信。信付於X86n1598_p0050a19吾矣。吾今欲逝。法囑於汝。汝可守護無令斷絕。能曰。X86n1598_p0050a20能是南人。不堪傳授佛性。此間大有龍象。忍大師曰。X86n1598_p0050a21此雖多龍象。吾深淺皆知。猶兔與馬。唯付囑象王耳。X86n1598_p0050a22忍大師即將所傳袈裟付能。大師遂頂戴受之。大師X86n1598_p0050a23問和上曰。法無文字。以心傳心。以法傳法。用此袈裟X86n1598_p0050a24何為。忍大師曰。衣為法信。法是衣宗。從上相傳。更無X86n1598_p0050b01別付。非衣不傳於法。非法不傳於衣。衣是西國師子X86n1598_p0050b02尊者相傳。令佛法不斷。法是如來甚深般若。知般若X86n1598_p0050b03空寂無住即而了法身。見佛性空寂無住是真解脫。X86n1598_p0050b04汝可持衣去。遂則受持不敢違命。然此傳法袈裟是X86n1598_p0050b05中天布。梵云婆羅那。唐言第一好布。是木綿花。作時X86n1598_p0050b06人不識。謬云絲布。忍大師告能曰。汝速去。吾當相送。X86n1598_p0050b07隨至蘄州九江驛。忍大師告能曰。汝傳法之人。後多X86n1598_p0050b08留難。能問大師曰。何以多難。忍曰。後有邪法。競興親X86n1598_p0050b09附國王大臣。蔽我正法。汝可好去。能遂禮辭南行。忍X86n1598_p0050b10大師相送已。却還東山。更無言說。諸門人驚怪問。和X86n1598_p0050b11上何故不言。大師告眾曰。眾人散去。此間無佛法。佛X86n1598_p0050b12法已向南去也。我今不說。於後自知。忍大師別能大X86n1598_p0050b13師。經停三日。重告門人曰。大法已行。吾當逝矣。忍大X86n1598_p0050b14師遷化。百鳥悲鳴。異香芬馥。日無精光。風雨折樹。時X86n1598_p0050b15有四品官俗姓陳氏。捨俗出家事和上。號惠明禪師。X86n1598_p0050b16聞能大師將衣鉢去。遂奔趂南方。尋至大庾嶺見能X86n1598_p0050b17大師。大師即將衣鉢遂還明。明曰。來不為衣鉢。不審X86n1598_p0050b18和尚初付囑時更有何言教。願垂指示。能大師即為X86n1598_p0050b19明禪師傳囑授密言。惠明唯然受教。遂即禮辭。明語X86n1598_p0050b20能曰。急去。急去。在後大有人來相趂逐。能大師即南X86n1598_p0050b21行。至來朝果有數百人來。至嶺見明禪師。師曰。吾先X86n1598_p0050b22至此。不見此人。問南來者亦不見此人。患脚計未過。X86n1598_p0050b23此諸人却向北尋。明禪師得言教。猶未曉悟。却居廬X86n1598_p0050b24山峯頂寺。三年方悟密語。明後居濛山。廣化群品。能X86n1598_p0050c01大師歸南。略至曹溪。猶被人尋逐。便於廣州四會懷X86n1598_p0050c02集兩縣界避難。經于五年。在獵師中。大師春秋三十X86n1598_p0050c03九。至儀鳳元年。初於廣州制旨寺。聽印宗法師講涅X86n1598_p0050c04槃經。法師是江東人也。其制旨寺是宋朝求那䟦摩X86n1598_p0050c05三藏置。今廣州龍興寺是也。法師每勸門人商量論X86n1598_p0050c06義。時囑正月十三日懸幡。諸人夜論幡義。法師廊下X86n1598_p0050c07隔壁而聽。初論幡者。幡是無情。因風而動。第二人難X86n1598_p0050c08言。風幡俱是無情。如何得動。第三人因緣和合故合X86n1598_p0050c09動。第四人言。幡不動。風自動耳。眾人諍論暄喧不止。X86n1598_p0050c10能大師高聲止諸人曰。幡無如餘種動。所言動者。人X86n1598_p0050c11者心自動耳。印宗法師聞已。至明日講次欲畢。問大X86n1598_p0050c12眾曰。昨夜某房論義。在後者是誰。此人必稟承好師X86n1598_p0050c13匠。中有同房人云。是新州盧行者。法師云。請行者過X86n1598_p0050c14房。能遂過房。法師問曰。曾事何人。能答曰。事嶺北蘄X86n1598_p0050c15州東山忍大師。法師又問。忍大師臨終之時云佛法X86n1598_p0050c16向南。莫不是賢者否。能答。是。既云是。應有傳法袈裟。X86n1598_p0050c17請一蹔看。印宗見袈裟已。珍重禮敬。心大歡喜。歎曰。X86n1598_p0050c18何期南方有如是無上之法寶。法師曰。忍大師付囑X86n1598_p0050c19如何指授言教。能大師答曰。唯論見性。不論禪定．解X86n1598_p0050c20脫．無為．無漏。法師曰。如何不論禪定．解脫．無漏．無為。X86n1598_p0050c21能答曰。為此多法不是佛性。佛性是不二之法。涅槃X86n1598_p0050c22經明其佛性不二之法。即此禪也。法師又問。如何佛X86n1598_p0050c23性是不二之法。能曰。涅槃經高貴德王菩薩白佛言。X86n1598_p0050c24世尊。犯四重禁作五逆罪及一闡提等。為當斷善根。X86n1598_p0051a01佛性改否。佛告高貴德王菩薩。善根有二。一者常。二X86n1598_p0051a02者無常。佛性非常非無常。是故不斷。名之不二。一者X86n1598_p0051a03善。二者不善。佛性非善非不善。是故不斷。名為不二。X86n1598_p0051a04又云。蘊之與界凡夫見二。智者了達其性無二。無二X86n1598_p0051a05之性即是實性。明與無明。凡夫見二。智者了達其性X86n1598_p0051a06無二。無二之性即是實性。實性無二。能大師謂法師X86n1598_p0051a07曰。故知佛性是不二之法。印宗聞斯解說。即起合掌。X86n1598_p0051a08䖍誠願事為師。明日講次告眾人曰。印宗何幸。身是X86n1598_p0051a09凡夫。不期座下法身菩薩。印宗所為眾人說涅槃經X86n1598_p0051a10猶如瓦礫。昨夜請盧行者過房論義猶如金玉。諸人X86n1598_p0051a11信否。然此賢者是東山忍大師傳法之人。諸人永不X86n1598_p0051a12信。請行者將傳法袈裟呈示諸人。諸人見已頂禮。咸X86n1598_p0051a13生信重。儀鳳元年正月十七日。印宗與能大師剃髮X86n1598_p0051a14落。二月八日於法性寺受戒。戒壇是宋朝求那䟦摩X86n1598_p0051a15三藏所置。當時遙記云。於後當有羅漢登此壇。有菩X86n1598_p0051a16薩於此受戒。今能大師受戒應其記也出高僧錄。能大師X86n1598_p0051a17受戒和尚西京總持寺智光律師。羯磨闍梨蘇州靈X86n1598_p0051a18光寺惠靜律師。教授闍梨荊州天皇寺道應律師。後X86n1598_p0051a19時三師皆於能大師所學道。終于曹溪。其證戒大德。X86n1598_p0051a20一是中天耆多羅律師。二是密多三藏。此二大德皆X86n1598_p0051a21是羅漢。博達三藏。善中邊言。印宗法師請為尊證也。X86n1598_p0051a22又蕭梁末有真諦三藏。於壇邊種菩提樹兩株。告眾X86n1598_p0051a23僧曰。好看此樹。於後有菩薩僧於此樹下演無上乘。X86n1598_p0051a24於後能大師於此樹下坐。為眾人開東山法門。應真X86n1598_p0051b01諦三藏記也出真諦三藏傳。其年四月八日。大師為大眾初X86n1598_p0051b02開法門曰。我有法。無名無字。無眼無耳無身無意。無X86n1598_p0051b03言無示。無頭無尾。無內無外亦無中間。不去不來。非X86n1598_p0051b04青黃赤白黑。非有非無。非因非果。大師問眾人此是X86n1598_p0051b05何物。大眾兩兩相看。不敢答。時有荷澤寺小沙彌神X86n1598_p0051b06會。年始十三。答。此之佛之本源。大師問云。何是本源。X86n1598_p0051b07沙彌答曰。本源者諸佛本性。大師云。我說無名無字。X86n1598_p0051b08汝云何言佛性有名字。沙彌曰。佛性無名字。因和上X86n1598_p0051b09問。故立名字。正名字時。即無名字。大師打沙彌數下。X86n1598_p0051b10大眾禮謝曰。沙彌小人。惱亂和上。大師云。大眾且散X86n1598_p0051b11去。留此饒舌沙彌。至夜間。大師問沙彌。我打汝時。佛X86n1598_p0051b12性受否。答云。佛性無受。大師問汝。知痛否。沙彌答知X86n1598_p0051b13痛。大師問。汝既知痛。云何道佛性無受。沙彌答。豈同X86n1598_p0051b14木石。雖痛而心性不受。大師語沙彌曰。節節支解時X86n1598_p0051b15不生嗔恨。名之無受。我忘身為道。踏碓直至跨脫不X86n1598_p0051b16以為苦。名之無受。汝今被打。心性不受。汝受諸觸如X86n1598_p0051b17智證得真正受三昧。沙彌密受付囑。大師出家開法X86n1598_p0051b18受戒。年登四十。印宗法師請大師歸制旨寺。今廣州龍X86n1598_p0051b19興寺經藏院是大師開法堂。法師問能大師曰。久在X86n1598_p0051b20何處住。大師云。韶州曲縣南五十里曹溪村故寶林X86n1598_p0051b21寺。法師講經了。將僧俗三千餘人送大師歸曹溪。因X86n1598_p0051b22茲廣闡禪門學徒十萬。至神龍元年正月十五日X86n1598_p0051b23　敕迎大師入內。表辭不去。　高宗大帝敕曰。　朕䖍X86n1598_p0051b24誠慕道渴仰禪門。召諸州名山禪師集內道場供養。X86n1598_p0051c01安秀二德最為僧首。　朕每諮求。再推南方有能禪X86n1598_p0051c02師密受忍大師記傳。傳達磨衣鉢。以為法信。頓悟上X86n1598_p0051c03乘。明見佛性。今居韶州曹溪山。示悟眾生即心是佛。X86n1598_p0051c04　朕聞如來以心傳心。囑付迦葉。迦葉展轉相傳。至X86n1598_p0051c05於達磨教被東土。代代相傳至今不絕。師既稟承有X86n1598_p0051c06依。可往京城施化。緇俗歸依。天人瞻仰。故遣中使薛X86n1598_p0051c07簡迎師。願早降至。神龍元年正月十五日下。

X86n1598_p0051c08

韶州曹溪山釋迦惠能辭疾表

X86n1598_p0051c09

惠能生自偏方。幼而慕道。叨為忍大師囑付如來心X86n1598_p0051c10印。傳西國衣鉢。授東土佛心。奉　天恩遣中使薛簡X86n1598_p0051c11召能入內。惠能久處山林。年邁風疾。　陛下德包物X86n1598_p0051c12外。道貫萬民。育養蒼生。仁慈黎庶。旨弘大教。欽崇釋X86n1598_p0051c13門。恕惠能居山養疾。修持道業。上答　皇恩下及諸X86n1598_p0051c14王太子。謹奉表。釋迦惠能頓首頓首。

\nX86n1598_p0051c15

中使薛簡問大師。京城大德禪師教人要假坐禪。若X86n1598_p0051c16不因禪定。解脫得道無有是處。大師云。道由心悟。豈X86n1598_p0051c17在坐耶。金剛經若人言如來若坐若臥。是人不解我X86n1598_p0051c18所說義。如來者。無所從來。亦無所去。故名如來。無所X86n1598_p0051c19從來曰生。亦無所去曰滅。若無生滅。而是如來清淨X86n1598_p0051c20禪。諸法空。即是坐。大師告言中使。道畢竟無得無證。X86n1598_p0051c21豈況坐禪。薛簡云。簡至　天庭。聖人必問。伏願和上X86n1598_p0051c22指授心要。將傳聖人及京城學道者。如燈轉照。冥者X86n1598_p0051c23皆明。明明無盡。大師云。道無明暗。明暗是代謝之義。X86n1598_p0051c24明明無盡。亦是有盡。相待立名。淨名經云。法無有比。X86n1598_p0052a01無相待故。薛簡云。明譬智慧。暗喻煩惱。修道之人。若X86n1598_p0052a02不用智慧照生死煩惱。何得出離。大師云。煩惱即菩X86n1598_p0052a03提。無二無別。汝見有智慧為能照。此是二乘見解。有X86n1598_p0052a04智之人悉不如是。薛簡云。大師。何者是大乘見解。大X86n1598_p0052a05師云。涅槃經云。明與無明。凡夫見二。智者了達其性X86n1598_p0052a06無二。無二之性即是實性。實性者即是佛性。佛性在凡X86n1598_p0052a07夫不減。在賢聖不增。在煩惱而不垢。在禪定而不淨。X86n1598_p0052a08不斷不常。不來不去。亦不中間及內外。不生不滅。性X86n1598_p0052a09相常住。恒不變易。薛簡問。大師說不生不滅。何異外X86n1598_p0052a10道。外道亦說不生不滅。大師答曰。外道說不生不滅。X86n1598_p0052a11將生止滅。滅猶不滅。我說本自無生。今即無滅。不同X86n1598_p0052a12外道。外道無有奇特。所以有異。大師告薛簡曰。若欲X86n1598_p0052a13將心要者。一切善惡都無思量。心體湛寂。應用自在。X86n1598_p0052a14薛簡於言下大悟云。大師。今日始知佛性本自有之。X86n1598_p0052a15昔日將為大遠。今日始知至道不遙行之即是。今日X86n1598_p0052a16始知涅槃不遠觸目菩提。今日始知佛性不念善惡。X86n1598_p0052a17無思。無念。無知。無作。不住。今日始知佛性常住不變。X86n1598_p0052a18不為諸惡所遷。中使薛簡禮辭大師。將表赴京。

\nX86n1598_p0052a19

高宗大帝賜磨衲袈裟一領及絹五百疋。　敕書曰。X86n1598_p0052a20　敕師老疾為朕修道。國之福田。師若淨名託疾。金X86n1598_p0052a21粟闡弘大大法。傳諸佛心。談不二之說。杜口毗耶。聲X86n1598_p0052a22聞被呵。菩薩辭退。師若此也。薛簡傳師指授如來智X86n1598_p0052a23見。善惡都莫思量。自然得入心體湛然。常寂玅用恒X86n1598_p0052a24沙。　朕積善餘慶。宿種善因。得值師之出世。蒙師惠X86n1598_p0052b01頓上乘佛心第一。朕感荷師恩。頂戴修行。永永不朽。X86n1598_p0052b02奉磨衲袈裟一領。絹五百疋。供養大師。神龍三年四X86n1598_p0052b03月二日下。　又神龍三年十一月十八日　敕下。韶X86n1598_p0052b04州百姓可修大師中興寺佛殿及大師經坊。賜額為X86n1598_p0052b05法泉寺。大師生緣新州。故宅為國恩寺。延和元年。大X86n1598_p0052b06師歸新州修國恩寺。諸弟子問。和上修寺去。卒應未X86n1598_p0052b07歸。此更有誰堪諮問。大師云。翁山寺僧靈振雖患脚X86n1598_p0052b08跛。心裏不跛。門人諮請振說法。又問。大師何時得歸。X86n1598_p0052b09答曰。我歸無日也。大師在日。景雲二年先於曹溪造X86n1598_p0052b10龕塔。後先天二年七月。廊宇猶未畢功。催令早了。吾X86n1598_p0052b11當行矣。門人猶未悟意。某年八月大師染疾。諸門人X86n1598_p0052b12問大師。法當付囑阿誰。答。法不付囑。亦無人得。神會X86n1598_p0052b13問大師。傳法袈裟云何不傳。答云。若傳此衣。傳法之X86n1598_p0052b14人短命。不傳此衣我法弘盛。留鎮曹溪。我滅度七十X86n1598_p0052b15年後。有東來菩薩。一在家菩薩。修造寺舍。二出家菩X86n1598_p0052b16薩。重建我教門。徒問大師曰。云何傳此衣短命。答曰。X86n1598_p0052b17吾持此衣三遍。有刺客來取吾命。吾命如懸絲。恐後X86n1598_p0052b18傳法之人被損。故不付也。大師力疾勸誘徒眾。令求X86n1598_p0052b19道忘身。唯懃加行。直趣菩提。某月三日。奄然端坐遷X86n1598_p0052b20化。春秋七十有六。滅度之日。煙雲暴起。泉池枯涸。溝X86n1598_p0052b21㵎絕流。白虹貫日。巖東忽有眾鳥數千於樹悲鳴。又X86n1598_p0052b22寺西有白氣如練長一里餘。天色清朗。孤然直上。經X86n1598_p0052b23于五日乃散。復有五色雲。見於西南。是日四方無雲。X86n1598_p0052b24忽有數陣凉風。從西南飃入寺舍。俄而香氣氛氳遍X86n1598_p0052c01滿廊宇。地皆振動。山崖崩頺。大師新州亡廣果寺。寺X86n1598_p0052c02西虹光三道。經于旬日。又寺前城頭㽵有虹光。經一X86n1598_p0052c03百日。眾鳥悲鳴。泉水如稠泔汁。不流數日。又翁山寺X86n1598_p0052c04振禪師於房前與眾人夜間說法。有一道虹光從南X86n1598_p0052c05來入房。禪師告眾人曰。和上多應新州亡也。此虹光X86n1598_p0052c06是和上之靈瑞也。新州尋有書報亡。曹溪門徒發哀。X86n1598_p0052c07因虹光頓謝。泉水漸流。書至翁山振禪師聞哀。設三X86n1598_p0052c08七齋於夜。道俗畢集。忽有虹光從房而出。振禪師告X86n1598_p0052c09眾人曰。振不久住也。經云。大象既去。小象亦隨。其夕X86n1598_p0052c10中夜臥右脇而終也。曹溪門人迎大師全身歸曹溪。X86n1598_p0052c11其時首領不肯放。欲留國恩寺起塔供養。時門人僧X86n1598_p0052c12崇一等見刺史論理。方還曹溪。大師頭頸先以鐵鍱X86n1598_p0052c13封褁。全身膠漆。其年十一月十三日遷神入龕。至開X86n1598_p0052c14元二十七年有刺客來取頭。頭移大師出庭中。刀斬X86n1598_p0052c15數下。眾人唯聞鐵聲。驚覺見一孝子奔走出寺。尋迹X86n1598_p0052c16不獲。大師在日。受戒開法度人三十六年。先天二年X86n1598_p0052c17壬子歲滅度。至唐建中二年。計當七十一年。其年眾X86n1598_p0052c18請上足弟子。行滔守所傳衣。經三十五年有殿中侍X86n1598_p0052c19御史韋據。為大師立碑。後北宗俗弟子武平一。開元X86n1598_p0052c20七年磨却韋據碑文。自著武平一文。開元十一年有X86n1598_p0052c21潭州瑝禪師曾事忍大師。後時歸長沙祿山寺。常習X86n1598_p0052c22坐禪。時時入定遠近知聞。時有大榮禪師住曹溪事X86n1598_p0052c23大師。經三十年。大師常語榮曰。汝化眾生得也。榮即X86n1598_p0052c24禮辭歸北。路過瑝禪師處。榮頂禮問瑝曰。承和上每X86n1598_p0053a01入定。當入定時。為有心耶。為無心耶。若有心。一切眾X86n1598_p0053a02生有心。應得入定。若無心。草木瓦礫亦應入定。瑝答X86n1598_p0053a03曰。我入定無此有無之心。榮答曰。若無有無之心。即X86n1598_p0053a04是常定。常定即無出入。瑝即無對。瑝問。汝從能大師X86n1598_p0053a05處來。大師以何法教汝。榮答曰。大師教榮不定。不亂。X86n1598_p0053a06不坐。不禪。是如來禪。瑝於言下便悟。去五蘊非有。六X86n1598_p0053a07塵體空。非寂。非照。離有。離空。中間不住。無作。無功。應X86n1598_p0053a08用自在。佛性圓通。歎曰。我三十年來。空坐而已。往曹X86n1598_p0053a09溪歸依大師學道。世人傳瑝禪師三十年坐禪。近始X86n1598_p0053a10發心修道。景雲二年却歸長沙舊居。二月八日夜悟X86n1598_p0053a11道。其夜空中。有聲告合郭百姓。瑝禪師今夜得道。皆X86n1598_p0053a12是能大師門徒也。

\nX86n1598_p0053a13

上元二年。廣州節度韋利見奏。僧行滔及傳袈裟入X86n1598_p0053a14內。孝感皇帝依奏。

\nX86n1598_p0053a15

敕書曰。　敕曹溪山六祖傳袈裟。及僧行滔并俗弟X86n1598_p0053a16子韋利。見令水陸給公乘。隨中使劉楚江赴上都。上X86n1598_p0053a17元二年十二月十七日下。　又乾元二年正月一日X86n1598_p0053a18滔和上有表辭老疾。遣上足僧惠象及家人永和送X86n1598_p0053a19傳法袈裟入內。隨中使劉楚江赴上都。四月八日得X86n1598_p0053a20對。滔和上正月十七日身亡。春秋八十九。　敕賜惠X86n1598_p0053a21象紫羅袈裟一對。家人永和州　敕賜度。配本寺。改X86n1598_p0053a22建興寺為國寧寺。改和上蘭若　敕賜額為寶福寺。X86n1598_p0053a23又僧惠象隨中使劉楚江將衣赴上都訖。

X86n1598_p0053a24

辭歸表

X86n1598_p0053b01

沙門臣惠象言。臣偏方賤品。叨簉桑門。樂處山林。恭X86n1598_p0053b02持聖教。其前件衣鉢自達磨大師已來。轉相傳授。皆X86n1598_p0053b03當時海內欽崇。沙界歸依。天人瞻仰。俾令後學覩物X86n1598_p0053b04思人。臣雖不才。濫承付囑。一昨奉恩命勒送天宮。親X86n1598_p0053b05自保持永無失墜。臣之感荷。悲不自勝。是知大法之X86n1598_p0053b06衣。萬劫不朽。京城緇侶。頂戴而行。然臣師主行滔。久X86n1598_p0053b07傳法印。保茲衣鉢。如護髻珠。數奉德音。不敢違命。一X86n1598_p0053b08朝已歿。奄弃明朝。臣今欲歸。至彼啟告神靈。宣述聖X86n1598_p0053b09情。陳進衣改寺之由。敘念舊恤。今之狀臣。死將萬足。X86n1598_p0053b10不勝涕戀。懇欵之至。供奉表辭以聞。沙門惠象。誠悲X86n1598_p0053b11誠戀。頓首頓首謹書。

X86n1598_p0053b12

孝感皇帝批僧惠象表

X86n1598_p0053b13

敕曰。師之師主行滔戒行清循。德行孤秀傳先賢所X86n1598_p0053b14付衣鉢。在炎方而保持亟換。歲年曾不失墜。　朕䖍X86n1598_p0053b15誠慕道。發使遐求。師綿歷畏途。頂戴而送遂。　朕懇X86n1598_p0053b16願何慰。加之行滔。身雖云亡。其神如在。師歸至彼。具X86n1598_p0053b17告厥靈。知　朕敘崇永永不朽矣。即宜好去。

\nX86n1598_p0053b18

又乾元三年十一月二十日　孝感皇帝遣中使程X86n1598_p0053b19京𣏌送和香於能大師龕前供養。宣口敕焚香龕中。X86n1598_p0053b20一道虹光直上。高數丈。程使見光與村人舞蹈。錄表X86n1598_p0053b21送。　又寶應元皇帝送傳法袈裟歸曹溪。敕書曰袈裟X86n1598_p0053b22在京總持寺安置經七年。

\nX86n1598_p0053b23

敕楊鑑卿久在炎方。得好在否。朕感夢送能禪師傳X86n1598_p0053b24法袈裟歸曹溪。尋遣中使鎮國大將軍楊崇景頂戴X86n1598_p0053c01而送。傳法袈裟是國之寶。卿可於能大師本寺如法X86n1598_p0053c02安置。專遣眾僧親承宗旨者守護。勿令墜失。　朕自X86n1598_p0053c03存問。永泰元年五月七日下。

X86n1598_p0053c04

六祖大師在日及滅度後六種靈瑞傳

X86n1598_p0053c05

大師在日。寺側有瓦[穴/黑]匠於水源所燖。鷄水被觸穢。X86n1598_p0053c06旬日不流。大師處分瓦匠。令於水所焚香設齋。稽告X86n1598_p0053c07纔畢。水即通流。　又寺內前後兩度經軍馬。水被觸X86n1598_p0053c08污。數日枯渴。軍退散後。焚香禮謝。涓涓供用。　又大X86n1598_p0053c09師住國寧寺及新州國恩寺。至今兩寺並無䴏雀烏X86n1598_p0053c10鳶。　又大師每年八月三日遠忌。村郭士女雲集。在X86n1598_p0053c11寺營齋。齋散眾人皆於塔所禮別。須臾之間。微風忽X86n1598_p0053c12起。異香襲人。煙雲覆寺。天降大雨洗蕩伽籃寺及村。X86n1598_p0053c13雨即不降。　又大師滅後。法衣兩度被人偷。將不經X86n1598_p0053c14少時。尋即送來。盜者去不得。　又大師滅後。精靈常X86n1598_p0053c15在。怳怳如覩。龕塔中常有異香。或入入夢。前後祥瑞X86n1598_p0053c16其數非一。年月淹久。書記不盡。

X86n1598_p0053c17X86n1598_p0053c18

No. 1598-BX86n1598_p0053c19 書曹溪大師別傳後

X86n1598_p0053c20X86n1598_p0053c21

曹溪大師初樵采供親。一日負薪於市。聞客誦金剛X86n1598_p0053c22經。至應無所住而生其心。感悟。直趨黃梅。諸傳所載X86n1598_p0053c23咸爾。獨壇經記曰。三鼓入室。祖以袈裟遮圍不令人X86n1598_p0053c24見。為說金剛經。至應無所住而生其心。言下大悟。今X86n1598_p0054a01謂若不曾聞經於市𢌅開悟。豈往黃梅見五祖酬問X86n1598_p0054a02如流哉。況自復言。米熟久矣。唯欠篩耳。如言傳衣之X86n1598_p0054a03宵聞經方悟。則初後不應。文理倒置。大可疑矣。甞閱X86n1598_p0054a04續叢林公論四明竺仙梵仙述曰。六祖初於市邸。聞客誦金X86n1598_p0054a05剛經。至應無所住而生其心。豁然開悟。遂乃求謁黃X86n1598_p0054a06梅。此乃古本壇經所載。由緒宛然。蒙於十七八歲時X86n1598_p0054a07獲見之。今悉無有。且其自與黃梅相見。至和秀禪師X86n1598_p0054a08偈等語。皆是妙悟性元。深達法本。異出天然。非凡庸X86n1598_p0054a09未悟所能道者。今壇經謂五祖以袈裟遮圍不令人X86n1598_p0054a10見。為說金剛經。恰至應無所住而生其心。言下便悟。X86n1598_p0054a11蒙謂此乃六祖之下鄙俚之徒改竄造作之語。而加X86n1598_p0054a12恰至二字。原其鄙意。即謂親從其師言下而悟。親得X86n1598_p0054a13其法。乃紹六祖位也。殊不知具無師智。自然智。自得X86n1598_p0054a14自悟。方堪傳受。又云。以袈裟遮圍不令人見。其袈裟X86n1598_p0054a15乃有神通。人之不能見歟。否則但是踏襲世尊於多X86n1598_p0054a16子塔前命迦葉以僧伽黎圍之之語耳。忠國師云。把X86n1598_p0054a17他壇經改換。添糅鄙談。削除聖意。惑亂後徒。斯論盡X86n1598_p0054a18矣。昔於東武獲曹溪大師別傳。曩古傳教大師從李X86n1598_p0054a19唐手寫齎歸。鎮藏叡嶽。何日流落子院秘之年尚。享X86n1598_p0054a20保乙巳春。東武儒官山田大介延同學天野丈右衛X86n1598_p0054a21門。歷觀京師名區。偶獲此寶冊。拜寫。十襲其家焉。傳X86n1598_p0054a22末有貞元十九二月十九日畢天台最澄封之字。且X86n1598_p0054a23搭朱印三箇。刻比叡寺印四字。貞元十九當日本延X86n1598_p0054a24曆二十年乙酉也。大師遷寂乃唐先天二年。至于貞X86n1598_p0054b01元十九年。得九十一年。謂壇經古本湮滅已久。世流X86n1598_p0054b02布本宋後編修。諸傳亦非當時撰。唯此傳去大師謝X86n1598_p0054b03世不遠。可謂實錄也。而與諸傳及壇經異也。然撿黃X86n1598_p0054b04梅傳法一事。師資唱酬。機緣如此。實可尊信哉。乃前X86n1598_p0054b05疑方消。竺仙評論亦有驗。惜乎失編者之名。考請來X86n1598_p0054b06進官錄。曰曹溪大師傳一卷是也。嗚呼。何幸假鴻德X86n1598_p0054b07乎。千年舊物流于吾桑域。是國之寶也。仍欲垂不朽。X86n1598_p0054b08授之欹劂氏云。

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寶曆十二年壬午夏四月　　　祖芳謹識