南陽慧忠國師問禪客。從何方來。對曰。南方T51n2076_p0437c18來。師曰。南方有何知識。曰知識頗多。師曰。T51n2076_p0437c19如何示人。曰彼方知識直下示學人。即心是T51n2076_p0437c20佛佛是覺義。汝今悉具見聞覺知之性。此性T51n2076_p0437c21善能揚眉瞬目去來運用遍於身中。挃頭頭T51n2076_p0437c22知挃脚脚知。故名正遍知。離此之外更無別T51n2076_p0437c23佛。此身即有生滅。心性無始以來未曾生滅。T51n2076_p0437c24身生滅者。如龍換骨。蛇脫皮人出故宅。即T51n2076_p0437c25身是無常其性常也。南方所說大約如此。師T51n2076_p0437c26曰。若然者與彼先尼外道無有差別。彼云。我T51n2076_p0437c27此身中有一神性。此性能知痛癢。身壞之時T51n2076_p0437c28神則出去。如舍被燒舍主出去。舍即無常。舍T51n2076_p0437c29主常矣。審如此者。邪正莫辨孰為是乎。吾T51n2076_p0438a01比遊方多見此色近尤盛矣。聚却三五百眾。T51n2076_p0438a02目視雲漢云。是南方宗旨。把他壇經改換。添T51n2076_p0438a03糅鄙譚削除聖意惑亂後徒。豈成言教。苦哉T51n2076_p0438a04吾宗喪矣。若以見聞覺知是佛性者。淨名不T51n2076_p0438a05應云法離見聞覺知。若行見聞覺知是則見T51n2076_p0438a06聞覺知非求法也。僧又問。法華了義開佛知T51n2076_p0438a07見此復若為。師曰。他云開佛知見。尚不言T51n2076_p0438a08菩薩二乘。豈以眾生癡倒便同佛之知見耶。T51n2076_p0438a09僧又問。阿那箇是佛心。師曰。牆壁瓦礫。是T51n2076_p0438a10僧曰。與經大相違也。涅槃云。離牆壁無情之T51n2076_p0438a11物故名佛性。今云是佛心。未審心之與性為T51n2076_p0438a12別不別。師曰。迷即別悟即不別。曰經云。佛T51n2076_p0438a13性是常心是無常。今云不別何也。師曰。汝但T51n2076_p0438a14依語而不依義。譬如寒月水結為氷。及至暖T51n2076_p0438a15時氷釋為水。眾生迷時結性成心。眾生悟時T51n2076_p0438a16釋心成性。若執無情無佛性者。經不應言三T51n2076_p0438a17界唯心。宛是汝自違經。吾不違也。問無情既T51n2076_p0438a18有心性還解說法否。師曰。他熾然常說無有T51n2076_p0438a19間歇。曰某甲為什麼不聞。師曰。汝自不聞。T51n2076_p0438a20曰誰人得聞。師曰。諸佛得聞。曰眾生應無分T51n2076_p0438a21邪。師曰。我為眾生說不為聖人說。曰某甲T51n2076_p0438a22聾瞽不聞無情說法師應合聞。師曰。我亦不T51n2076_p0438a23聞。曰師既不聞爭知無情解說。師曰。我若T51n2076_p0438a24得聞即齊諸佛。汝即不聞我所說法。曰眾T51n2076_p0438a25生畢竟得聞否。師曰。眾生若聞即非眾生。曰T51n2076_p0438a26無情說法有何典據。師曰。不見華嚴云。剎說T51n2076_p0438a27眾生說三世一切說。眾生是有情乎。曰師但T51n2076_p0438a28說無情有佛性。有情復若為。師曰。無情尚T51n2076_p0438a29爾況有情耶。曰若然者前舉南方知識云見T51n2076_p0438b01聞是佛性。應不合判同外道。師曰。不道他無T51n2076_p0438b02佛性。外道豈無佛性耶。但緣見錯於一法T51n2076_p0438b03中而生二見故非也。曰若俱有佛性。且殺有T51n2076_p0438b04情即結業互酬損害。無情不聞有報。師曰。有T51n2076_p0438b05情是正報計我我所而懷結恨即有罪報。無T51n2076_p0438b06情是其依報無結恨心。是以不言有報。曰教T51n2076_p0438b07中但見有情作佛。不見無情受記。且賢劫千T51n2076_p0438b08佛孰是無情佛耶。師曰。如皇太子未受位時T51n2076_p0438b09唯一身爾。受位之後國土盡屬於王。寧有國T51n2076_p0438b10土別受位乎。今但有情受記作佛之時。十方T51n2076_p0438b11國土悉是遮那佛身。那得更有無情受記耶。T51n2076_p0438b12曰一切眾生盡居佛身之上。便利穢污佛身。T51n2076_p0438b13穿鑿踐蹋佛身。豈無罪耶。師曰。眾生全體是T51n2076_p0438b14佛欲誰為罪。曰經云。佛身無罣礙。今以有T51n2076_p0438b15為質礙之物而作佛身。豈不乖於聖旨。師曰。T51n2076_p0438b16大品經云。不可離有為而說無為。汝信色是T51n2076_p0438b17空否。曰佛之誠言那敢不信。師曰。色既是空T51n2076_p0438b18寧有罣礙。曰眾生佛性既同。只用一佛修行。T51n2076_p0438b19一切眾生應時解脫。今既不爾同義安在。師T51n2076_p0438b20曰。汝不見華嚴六相義云。同中有異異中有T51n2076_p0438b21同。成壞總別類例皆然。眾生佛雖同一性。不T51n2076_p0438b22妨各各自修自得。未見他食我飽。曰有知識T51n2076_p0438b23示學人。但自識性了無常時拋却㲉漏子一T51n2076_p0438b24邊著。靈臺智性逈然而去。名為解脫。此復若T51n2076_p0438b25為。師曰。前已說了。猶是二乘外道之量。二乘T51n2076_p0438b26厭離生死欣樂涅槃。外道亦云。吾有大患為T51n2076_p0438b27吾有身。乃趣乎冥諦。須陀洹人八萬劫。餘三T51n2076_p0438b28果人六四二萬。辟支佛一萬劫。住於定中。外T51n2076_p0438b29道亦八萬劫住非非想中。二乘劫滿猶能迴T51n2076_p0438c01心向大。外道還却輪迴。曰佛性一種為別。師T51n2076_p0438c02曰。不得一種。曰何也。師曰。或有全不生滅。T51n2076_p0438c03或半生半滅半不生滅。曰執為此解。師曰。我T51n2076_p0438c04此間佛性全不生滅。汝南方佛性半生半滅T51n2076_p0438c05半不生滅。曰如何區別。師曰。此則身心一T51n2076_p0438c06如心外無餘。所以全不生滅。汝南方身是無T51n2076_p0438c07常神性是常。所以半生半滅半不生滅。曰和T51n2076_p0438c08尚色身豈得便同法身不生滅耶。師曰。汝那T51n2076_p0438c09得入於邪道。曰學人早晚入邪道。師曰。汝不T51n2076_p0438c10見金剛經色見聲求皆行邪道。今汝所見不T51n2076_p0438c11其然乎。曰某甲曾讀大小乘教。亦見有說。不T51n2076_p0438c12生不滅中道正性之處。亦見有說。此陰滅彼T51n2076_p0438c13陰生身有代謝而神性不滅之文。那得盡撥T51n2076_p0438c14同外道斷常二見。師曰。汝學出世無上正真T51n2076_p0438c15之道。為學世間生死斷常二見耶。汝不見。肇T51n2076_p0438c16公云。譚真則逆俗。順俗則違真。違真故迷性T51n2076_p0438c17而莫返。逆俗故言淡而無味。中流之人如存T51n2076_p0438c18若亡。下士拊掌而不顧。汝今欲學下士笑於T51n2076_p0438c19大道乎。曰師亦言即心是佛。南方知識亦爾。T51n2076_p0438c20那有異同師不應自是而非他。師曰。或名異T51n2076_p0438c21體同。或名同體異。因茲濫矣。只如菩提涅槃T51n2076_p0438c22真如佛性名異體同。真心妄心佛智世智名T51n2076_p0438c23同體異。緣南方錯將妄心言是真心。認賊為T51n2076_p0438c24子。有取世智稱為佛智。猶如魚目而亂明珠。T51n2076_p0438c25不可雷同事須甄別。曰若為離得此過。師曰。T51n2076_p0438c26汝但子細反觀陰入界處一一推窮。有纖豪T51n2076_p0438c27可得否。曰子細觀之不見一物可得。師曰。汝T51n2076_p0438c28壞身心相耶。曰身心性離有何可壞。師曰。身T51n2076_p0438c29心外更有物不。曰身心無外寧有物耶。師曰。T51n2076_p0439a01汝壞世間相耶。曰世間相即無相那用更壞。T51n2076_p0439a02師曰。若然者即離過矣。禪客唯然受教。常州T51n2076_p0439a03僧靈覺問曰。發心出家本擬求佛。未審如何T51n2076_p0439a04用心即得。師曰。無心可用即得成佛。曰無心T51n2076_p0439a05可用阿誰成佛。師曰。無心自成佛亦無心。曰T51n2076_p0439a06佛有大不可思議為能度眾生。若也無心阿T51n2076_p0439a07誰度眾生。師曰。無心是真度生。若見有生可T51n2076_p0439a08度者。即是有心宛然生滅。曰今既無心。能T51n2076_p0439a09仁出世說許多教迹豈可虛言。師曰。佛說教T51n2076_p0439a10亦無心。曰說法無心應是無說。師曰。說即無T51n2076_p0439a11無即說。曰說法無心造業有心否。師曰。無心T51n2076_p0439a12即無業。今既有業心即生滅何得無心。曰無T51n2076_p0439a13心即成佛。和尚即今成佛未。師曰。心尚自無T51n2076_p0439a14誰言成佛。若有佛可成還是有心。有心即有T51n2076_p0439a15漏何處得無心。曰既無佛可成和尚還得佛T51n2076_p0439a16用否。師曰。心尚自無用從何有。曰茫然都T51n2076_p0439a17無莫落斷見否。師曰。本來無見阿誰道斷。T51n2076_p0439a18曰本來無莫落空否。師曰。空既是無墮從何T51n2076_p0439a19立。曰能所俱無。忽有人持刀來取命。為是有T51n2076_p0439a20是無。師曰。是無。曰痛否。師曰。痛亦無。曰痛T51n2076_p0439a21既無死後生何道。師曰。無死無生亦無道。曰T51n2076_p0439a22既得無物自在饑寒所逼若為用心。師曰。饑T51n2076_p0439a23即喫飯寒即著衣。曰知饑知寒應是有心。師T51n2076_p0439a24曰。我問汝。有心心作何體段。曰心無體段。T51n2076_p0439a25師曰。汝既知無體段。則是本來無心。何得T51n2076_p0439a26言有。曰山中逢見虎狼如何用心。師曰。見T51n2076_p0439a27如不見來如不來。彼即無心惡獸不能加害。T51n2076_p0439a28曰寂然無事獨脫無心名為何物。師曰。名金T51n2076_p0439a29剛大士。曰金剛大士有何體段。師曰。本無形T51n2076_p0439b01段。曰既無形段喚何物作金剛大士。師曰。喚T51n2076_p0439b02作無形段金剛大士。曰金剛大士有何功德。T51n2076_p0439b03師曰。一念與金剛相應。能滅殑伽沙劫生死T51n2076_p0439b04重罪。得見殑伽沙諸佛。其金剛大士功德無T51n2076_p0439b05量非口所說非意所陳。假使殑伽沙劫住世T51n2076_p0439b06說亦不可得盡。曰如何是一念相應。師曰。憶T51n2076_p0439b07智俱忘即是相應。曰憶智俱忘誰見諸佛。師T51n2076_p0439b08曰。忘即無無即佛。曰無即言無何得喚作佛。T51n2076_p0439b09師曰。無亦空佛亦空故。曰無即佛佛即無。曰T51n2076_p0439b10既無纖豪可得名為何物。師曰。本無名字。曰T51n2076_p0439b11還有相似者否。師曰。無相似者世號無比獨T51n2076_p0439b12尊。汝努力依此修行。無人能破壞者。更不須T51n2076_p0439b13問任意遊行獨脫無畏。常有河沙賢聖之所T51n2076_p0439b14覆護。所在之處常得河沙天龍八部之所恭T51n2076_p0439b15敬。河沙善神來護永無障難。何處不得逍遙。T51n2076_p0439b16又問。迦葉在佛邊聽為聞不聞。師曰。不聞聞。T51n2076_p0439b17曰云何不聞聞。師曰。聞不聞。曰如來有說不T51n2076_p0439b18聞聞無說不聞聞。師曰。如來無說說。曰云T51n2076_p0439b19何無說說。師曰。言滿天下無口過。
\n洛京荷澤神會大師示眾曰。夫學者須達自T51n2076_p0439b21源。四果三賢皆名調伏。辟支羅漢未斷其疑。T51n2076_p0439b22等妙二覺了達分明。覺有淺深教有頓漸。其T51n2076_p0439b23漸也歷僧祇劫猶處輪迴。其頓也屈伸臂頃T51n2076_p0439b24便登妙覺。若宿無道種徒學多知。一切在心T51n2076_p0439b25邪正由己。不思一物即是自心。非智所知。更T51n2076_p0439b26無別行悟入此者。真三摩提法無去來前後T51n2076_p0439b27際斷。故知無念為最上乘。曠徹清虛頓開寶T51n2076_p0439b28藏。心非生滅性絕推遷。自淨則境慮不生。無T51n2076_p0439b29作乃攀緣自息。吾於昔日轉不退輪。今得定T51n2076_p0439c01慧雙修如拳如手。見無念體不逐物生。了如T51n2076_p0439c02來常更何所起。今此幻質元是真常。自性如T51n2076_p0439c03空本來無相。既達此理誰怖誰憂。天地不能T51n2076_p0439c04變其體。心歸法界萬象一如。遠離思量智同T51n2076_p0439c05法性。千經萬論只是明心。既不立心即體真T51n2076_p0439c06理都無所得。告諸學眾無外馳求。若最上乘T51n2076_p0439c07應當無作。珍重。人問。無念法有無否。師曰。T51n2076_p0439c08不言有無。曰恁麼時作麼生。師曰。亦無恁麼T51n2076_p0439c09時。猶如明鏡若不對像終不見像。若見無物T51n2076_p0439c10乃是真見。師於大藏經內有六處有疑。問於T51n2076_p0439c11六祖。第一問戒定慧。曰戒定慧如何所用。戒T51n2076_p0439c12何物。定從何處修。慧因何處起。所見不通流。T51n2076_p0439c13六祖答曰。定則定其心。將戒戒其行。性中常T51n2076_p0439c14慧照。自見自知深。第二問。本無今有有何T51n2076_p0439c15物。本有今無無何物。誦經不見有無義。真似T51n2076_p0439c16騎驢更覓驢。答曰。前念惡業本無。後念善生T51n2076_p0439c17今有。念念常行善行。後代人天不久。汝今正T51n2076_p0439c18聽吾言。吾即本無今有。第三問。將生滅却T51n2076_p0439c19滅。將滅滅却生。不了生滅義。所見似聾盲。答T51n2076_p0439c20曰。將生滅却滅。令人不執性。將滅滅却生。令T51n2076_p0439c21人心離境。未若離二邊。自除生滅病。第四問。T51n2076_p0439c22先頓而後漸。先漸而後頓。不悟頓漸人。心裏T51n2076_p0439c23常迷悶。答曰。聽法頓中漸。悟法漸中頓。修行T51n2076_p0439c24頓中漸。證果漸中頓。頓漸是常因。悟中不迷T51n2076_p0439c25悶。第五問。先定後慧先慧後定。定慧後初T51n2076_p0439c26何生為正。答曰。常生清淨心。定中而有慧。於T51n2076_p0439c27境上無心。慧中而有定。定慧等無先。雙修自T51n2076_p0439c28心正。第六問。先佛而後法。先法而後佛。佛法T51n2076_p0439c29本根源。起從何處出。答曰。說即先佛而後法。T51n2076_p0440a01聽即先法而後佛。若論佛法本根源。一切眾T51n2076_p0440a02生心裏出。
\n江西大寂道一禪師示眾云。道不用修但莫T51n2076_p0440a04污染。何為污染。但有生死心造作趣向皆是T51n2076_p0440a05污染。若欲直會其道平常心是道。謂平常心T51n2076_p0440a06無造作無是非無取捨無斷常無凡無聖。經T51n2076_p0440a07云。非凡夫行非賢聖行是菩薩行。只如今行T51n2076_p0440a08住坐臥應機接物盡是道。道即是法界。乃至T51n2076_p0440a09河沙妙用不出法界。若不然者云何言心地T51n2076_p0440a10法門。云何言無盡燈。一切法皆是心法。一T51n2076_p0440a11切名皆是心名。萬法皆從心生。心為萬法之T51n2076_p0440a12根本。經云。識心達本故號沙門。名等義等T51n2076_p0440a13一切諸法皆等純一無雜。若於教門中得隨T51n2076_p0440a14時自在。建立法界盡是法界。若立真如盡是T51n2076_p0440a15真如。若立理一切法盡是理。若立事一切法T51n2076_p0440a16盡是事。舉一千從理事無別。盡是妙用更無T51n2076_p0440a17別理。皆由心之迴轉。譬如月影有若干真月T51n2076_p0440a18無若干。諸源水有若干水性無若干。森羅萬T51n2076_p0440a19象有若干虛空無若干。說道理有若干無礙T51n2076_p0440a20慧無若干。種種成立皆由一心也建立亦得。T51n2076_p0440a21掃蕩亦得。盡是妙用。妙用盡是自家。非離真T51n2076_p0440a22而有立處。立處即真盡是自家體。若不然T51n2076_p0440a23者更是何人。一切法皆是佛法。諸法即解脫。T51n2076_p0440a24解脫者即真如。諸法不出於真如。行住坐T51n2076_p0440a25臥悉是不思議用不待時節。經云。在在處處T51n2076_p0440a26則為有佛。佛是能仁有智慧善機情。能破一T51n2076_p0440a27切眾生疑網。出離有無等縛。凡聖情盡人法T51n2076_p0440a28俱空。轉無等輪超於數量。所作無礙事理雙T51n2076_p0440a29通。如天起雲忽有還無不留礙迹。猶如畫水T51n2076_p0440b01成文不生不滅。是大寂滅。在纏名如來藏。出T51n2076_p0440b02纏名大法身。法身無窮體無增減。能大能小T51n2076_p0440b03能方能圓。應物現形如水中月。滔滔運用不T51n2076_p0440b04立根栽。不盡有為不住無為。有為是無為家T51n2076_p0440b05用。無為是有為家依。不住於依故云如空無T51n2076_p0440b06所依。心生滅義。心真如義。心真如者。譬如明T51n2076_p0440b07鏡照像。鏡喻於心像喻諸法。若心取法即涉T51n2076_p0440b08外。因緣即是生滅義。不取諸法即是真如義。T51n2076_p0440b09聲聞聞見佛性。菩薩眼見佛性。了達無二名T51n2076_p0440b10平等性。性無有異用則不同。在迷為識。在悟T51n2076_p0440b11為智。順理為悟。順事為迷。迷即迷自家本心。T51n2076_p0440b12悟即悟自家本性。一悟永悟不復更迷。如日T51n2076_p0440b13出時不合於冥。智慧日出不與煩惱暗俱。了T51n2076_p0440b14心及境界。妄想即不生。妄想既不生。即是T51n2076_p0440b15無生法忍。本有今有不假修道坐禪。不修不T51n2076_p0440b16坐即是如來清淨禪。如今若見此理真正。不T51n2076_p0440b17造諸業隨分過生。一衣一鉢坐起相隨。戒行T51n2076_p0440b18增熏積於淨業。但能如是何慮不通。久立諸T51n2076_p0440b19人珍重。
\n澧州藥山惟儼和尚上堂曰。祖師只教保護。T51n2076_p0440b21若貪瞋起來切須防禦。莫教揨直庚切觸是爾T51n2076_p0440b22欲知枯木石頭却須擔荷。實無枝葉可得。雖T51n2076_p0440b23然如此更宜自看不得絕却言語。我今為汝T51n2076_p0440b24說遮箇語顯無語底。他那箇本來無耳目等T51n2076_p0440b25貌。時有僧問云。何有六趣。師曰。我此要輪雖T51n2076_p0440b26在其中元來不染。問不了身中煩惱時如何。T51n2076_p0440b27師曰。煩惱作何相狀。我且要爾考看。更有一T51n2076_p0440b28般底。只向紙背上記持言語。多被經論惑。我T51n2076_p0440b29不曾看經論策子。汝只為迷事走失自家不T51n2076_p0440c01定。所以便有生死心。未學得一言半句一經T51n2076_p0440c02一論。便說恁麼菩提涅槃世攝不攝。若如是T51n2076_p0440c03解即是生死。若不被此得失繫縛。便無生死。T51n2076_p0440c04汝見律師說什麼。尼薩耆突吉羅最是生死T51n2076_p0440c05本。雖然恁麼。窮生死且不可得。上至諸佛下T51n2076_p0440c06至螻蟻。盡有此長短好惡大小不同。若也不T51n2076_p0440c07從外來。何處有閑漢掘地獄待爾。爾欲識地T51n2076_p0440c08獄道。只今鑊湯煎煮者是。欲識餓鬼道。即T51n2076_p0440c09今多虛少實不令人信者是。欲識畜生道。見T51n2076_p0440c10今不識仁義不辨親疎者是。豈須披毛戴角T51n2076_p0440c11斬割倒懸。欲識人天。即今洗淨威儀持瓶挈T51n2076_p0440c12鉢者是。保任免墮諸趣。第一不得棄遮箇。遮T51n2076_p0440c13箇不是易得。須向高高山頂立深深海底行。T51n2076_p0440c14此處行不易。方有少相應。如今出頭來。盡是T51n2076_p0440c15多事人。覓箇癡鈍人不可得。莫只記策子中T51n2076_p0440c16言語以為自己見知。見他不解者便生輕慢。T51n2076_p0440c17此輩盡是闡提外道。此心直不中切須審悉。T51n2076_p0440c18恁麼道猶是三界邊事。莫在衲衣下空過。到T51n2076_p0440c19遮裏更微細在。莫將等閑。須知珍重。
\n越州大珠慧海和尚。上堂曰。諸人幸自好箇T51n2076_p0440c21無事人。苦死造作要檐枷落獄作麼。每日至T51n2076_p0440c22夜奔波道我參禪學道解會佛法。如此轉無T51n2076_p0440c23交涉也。只是逐聲色走有何歇時。貧道聞江T51n2076_p0440c24西和尚道。汝自家寶藏一切具足。使用自在T51n2076_p0440c25不假外求。我從此一時休去。自己財寶隨身T51n2076_p0440c26受用。可謂快活。無一法可取。無一法可捨。不T51n2076_p0440c27見一法生滅相。不見一法去來相。遍十方界T51n2076_p0440c28無一微塵許不是自家財寶。但自子細觀察T51n2076_p0440c29自心。一體三寶常自現前無可疑慮。莫尋思T51n2076_p0441a01莫求覓。心性本來清淨。故華嚴經云。一切法T51n2076_p0441a02不生一切法不滅。若能如是解諸佛常現前。T51n2076_p0441a03又淨名經云。觀聲實相觀佛亦然。若不隨聲T51n2076_p0441a04色動念。不逐相貌生解。自然無事去。莫久T51n2076_p0441a05立珍重。此日大眾普集久而不散。師曰。諸人T51n2076_p0441a06何故在此不去。貧道已對面相呈。還肯休麼。T51n2076_p0441a07有何事可疑。莫錯用心枉費氣力。若有疑情T51n2076_p0441a08一任諸人恣意早問。時有僧法淵問曰。云何T51n2076_p0441a09是佛。云何是法。云何是僧。云何是一體三T51n2076_p0441a10寶。願師垂示。師曰。心是佛不用將佛求佛。心T51n2076_p0441a11是法不用將法求法。佛法無二和合為僧。即T51n2076_p0441a12是一體三寶。經云。心佛與眾生是三無差別。T51n2076_p0441a13身口意清淨名為佛出世。三業不清淨名為T51n2076_p0441a14佛滅度。喻如嗔時無喜喜時無嗔。唯是一心T51n2076_p0441a15實無二體。本智法爾無漏現前。如蛇化為龍T51n2076_p0441a16不改其鱗。眾生迴心作佛不改其面。性本清T51n2076_p0441a17淨不待修成。有證有修即同增上慢者。真空T51n2076_p0441a18無滯應有無窮無始無終。利根頓悟用無等T51n2076_p0441a19等。即是阿耨菩提。心無形相。即是微妙色身。T51n2076_p0441a20無相即是實相法身。性相體空即是虛空無T51n2076_p0441a21邊身。萬行莊嚴即是功德法身。此法身者乃T51n2076_p0441a22是萬化之本。隨處立名。智用無盡名無盡藏。T51n2076_p0441a23能生萬法名本法藏。具一切智是智慧藏。萬T51n2076_p0441a24法歸如名如來藏。經云。如來者即諸法如義。T51n2076_p0441a25又云。世間一切生滅法。無有一法不歸如也。T51n2076_p0441a26時有人問云。弟子未知律師法師禪師何者T51n2076_p0441a27最勝。願和尚慈悲指示。師曰。夫律師者。啟T51n2076_p0441a28毘尼之法藏。傳壽命之遺風。洞持犯而達開T51n2076_p0441a29遮。秉威儀而行軌範。牒三番羯麼作四果初T51n2076_p0441b01因。若非宿德白眉焉敢造次。夫法師者。踞T51n2076_p0441b02獅子之座瀉懸河之辯。對稠人廣眾啟鑿玄T51n2076_p0441b03關。開般若妙門等三輪空施。若非龍象蹴蹋T51n2076_p0441b04安敢當斯。夫禪師者。撮其樞要直了心源。出T51n2076_p0441b05沒卷舒縱橫應物。咸均事理頓見如來。拔生T51n2076_p0441b06死深根獲見前三昧。若不安禪靜慮。到遮裏T51n2076_p0441b07總須茫然。隨機授法三學雖殊。得意忘言一T51n2076_p0441b08乘何異。故經云。十方佛土中唯有一乘法無T51n2076_p0441b09二亦無三。除佛方便說但以假名字引導於T51n2076_p0441b10眾生。曰和尚深達佛旨得無礙辯。又問。儒道T51n2076_p0441b11釋三教同異如何。師曰。大量者用之即同。小T51n2076_p0441b12機者執之即異。總從一性上起用。機見差別T51n2076_p0441b13成三。迷悟由人不在教之同異。講唯識道光T51n2076_p0441b14座主問曰。禪師用何心修道。師曰。老僧無T51n2076_p0441b15心可用無道可修。曰既無心可用無道可修。T51n2076_p0441b16云何每日聚眾勸人學禪修道。師曰。老僧尚T51n2076_p0441b17無卓錐之地。什麼處聚眾來。老僧無舌何曾T51n2076_p0441b18勸人來。曰禪師對面妄語。師曰。老僧尚無舌T51n2076_p0441b19勸人焉解妄語。曰某甲却不會禪師語論也。T51n2076_p0441b20師曰。老僧自亦不會講華嚴志座主問。禪師T51n2076_p0441b21何故不許青青翠竹盡是法身欝欝黃華無非T51n2076_p0441b22般若。師曰。法身無象應翠竹以成形。般若T51n2076_p0441b23無知對黃華而顯相。非彼黃華翠竹而有般T51n2076_p0441b24若法身。故經云。佛真法身猶若虛空。應物T51n2076_p0441b25現形如水中月。黃華若是般若。般若即同無T51n2076_p0441b26情。翠竹若是法身。翠竹還能應用。座主會T51n2076_p0441b27麼。曰不了此意。師曰。若見性人道是亦得T51n2076_p0441b28道不是亦得。隨用而說不滯是非。若不見性T51n2076_p0441b29人說翠竹著翠竹。說黃華著黃華。說法身滯T51n2076_p0441c01法身。說般若不識般若。所以皆成爭論。志禮T51n2076_p0441c02謝而去。人問。將心修行幾時得解脫。師曰。將T51n2076_p0441c03心修行喻如滑泥洗垢。般若玄妙本自無生。T51n2076_p0441c04大用現前不論時節。曰凡夫亦得如此否。師T51n2076_p0441c05曰。見性者即非凡夫。頓悟上乘超凡越聖。迷T51n2076_p0441c06人論凡論聖。悟人超越生死涅槃。迷人說事T51n2076_p0441c07說理。悟人大用無方。迷人求得求證。悟人無T51n2076_p0441c08得無求。迷人期遠劫。悟人頓見。維摩座主問。T51n2076_p0441c09經云。彼外道六師等是汝之師。因其出家彼T51n2076_p0441c10師所墮汝亦隨墮。其施汝者不名福田。供養T51n2076_p0441c11汝者墮三惡道。謗於佛毀於法不入眾數。終T51n2076_p0441c12不得滅度。汝若如是乃可取食。今請禪師明T51n2076_p0441c13為解說。師曰。迷徇六根者號之為六師。心T51n2076_p0441c14外求佛名為外道。有物可施不名福田。生心T51n2076_p0441c15受供墮三惡道。汝若能謗於佛者是不著佛T51n2076_p0441c16求。毀於法者是不著法求。不入眾數者是不T51n2076_p0441c17著僧求。終不得滅度者智用現前。若有如是T51n2076_p0441c18解者。便得法喜禪悅之食。有行者問。有人問T51n2076_p0441c19佛答佛問法答法。喚作一字法門不知是否。T51n2076_p0441c20師曰。如鸚鵡學人語話自語不得。為無智慧T51n2076_p0441c21故。譬如將水洗水將火燒火都無義趣。人問。T51n2076_p0441c22言之與語為同為異。師曰。夫一字曰言。成句T51n2076_p0441c23名語。且如靈辯滔滔譬大川之流水。峻機疊T51n2076_p0441c24疊如圓器之傾珠。所以郭象號懸河。春鸚稱T51n2076_p0441c25義海。此是語也。言者一字表心也。內著玄微T51n2076_p0441c26外現妙相。萬機撓而不亂。清濁渾而常分。齊T51n2076_p0441c27王到此猶慚大夫之辭。文殊到此尚歎淨名T51n2076_p0441c28之說。如今常人云何能解。源律師問。禪師常T51n2076_p0441c29譚即心是佛無有是處。且一地菩薩分身百T51n2076_p0442a01佛世界。二地增于十倍。禪師試現神通看。師T51n2076_p0442a02曰。闍梨自己是凡是聖。曰是凡。師曰。既是T51n2076_p0442a03凡僧能問如是境界。經云。仁者心有高下不T51n2076_p0442a04依佛慧。此之是也。又問。禪師每云。若悟道T51n2076_p0442a05現前身便解脫無有是處。師曰。有人一生作T51n2076_p0442a06善忽然偷物入手。即身是賊否。曰故知是也。T51n2076_p0442a07師曰。如今了了見性。云何不得解脫。曰如今T51n2076_p0442a08必不可。須經三大阿僧祇劫始得。師曰。阿僧T51n2076_p0442a09祇劫還有數否。源抗聲曰。將賊比解脫道理T51n2076_p0442a10得通否。師曰。闍梨自不解道。不可障一切人T51n2076_p0442a11解。自眼不開瞋一切人見物。源作色而去。云T51n2076_p0442a12雖老渾無道。師曰。即行去者是汝道。講止觀T51n2076_p0442a13慧座主問。禪師辨得魔否。師曰。起心是天T51n2076_p0442a14魔。不起心是陰魔。或起不起是煩惱魔。我正T51n2076_p0442a15法中無如是事。曰一心三觀義又如何。師曰。T51n2076_p0442a16過去心已過去。未來心未至。現在心無住。於T51n2076_p0442a17其中間更用何心起觀。曰禪師不解止觀。師T51n2076_p0442a18曰。座主解否。曰解。師曰。如智者大師。說止T51n2076_p0442a19破止。說觀破觀。住止沒生死。住觀心神亂。T51n2076_p0442a20且為當將心止心。為復起心觀。觀若有心觀T51n2076_p0442a21是常見法若無心觀是斷見。法亦有亦無成T51n2076_p0442a22二見法。請座主子細說看。曰若如是問俱說T51n2076_p0442a23不得也。師曰。何曾止觀。人問。般若大否。師T51n2076_p0442a24曰大。曰幾許大。師曰。無邊際。曰般若小否。T51n2076_p0442a25師曰小。曰幾許小。師曰。看不見。曰何處是。T51n2076_p0442a26師曰。何處不是。維摩座主問。經云。諸菩薩T51n2076_p0442a27各入不二法門維摩默然是究竟否。師曰。未T51n2076_p0442a28是究竟。聖意若盡第三卷更說何事。座主良T51n2076_p0442a29久曰。請禪師為說未究竟之意。師曰。如經第T51n2076_p0442b01一卷。是引眾呵十大弟子住心。第二諸菩薩T51n2076_p0442b02各說入不二法門。以言顯於無言。文殊以無T51n2076_p0442b03言顯於無言。維摩不以言不以無言故默然。T51n2076_p0442b04收前言語故。第三卷從默然起說。又顯神通T51n2076_p0442b05作用。座主會麼。曰奇怪如是。師曰。亦未如T51n2076_p0442b06是。曰何故未是。師曰。且破人執情作如此說。T51n2076_p0442b07若據經意只說色心空寂令見本性。教捨偽T51n2076_p0442b08行入真行。莫向言語紙墨上討意度。但會淨T51n2076_p0442b09名兩字便得。淨者本體也。名者迹用也。從本T51n2076_p0442b10體起迹用。從迹用歸本體。體用不二本迹非T51n2076_p0442b11殊。所以古人道。本迹雖殊不思議一也。一亦T51n2076_p0442b12非一。若識淨名兩字假號。更說什麼究竟與T51n2076_p0442b13不究竟。無前無後非本非末非淨非名。只示T51n2076_p0442b14眾生本性不思議解脫。若不見性人終身不T51n2076_p0442b15見此理。僧問。萬法盡空識性亦爾。譬如水泡T51n2076_p0442b16一散更無再合。身死更不再生。即是空無。何T51n2076_p0442b17處更有識性。師曰。泡因水有。泡散可即無T51n2076_p0442b18水。身因性起。身死豈言性滅。曰既言有性將T51n2076_p0442b19出來看。師曰。汝信有明朝否。曰信。師曰。試將T51n2076_p0442b20明朝來看。曰明朝實是有如今不可得。師曰。T51n2076_p0442b21明朝不可得不是無明朝。汝自不見性不可T51n2076_p0442b22是無性。今見著衣喫飯行住坐臥對面不識。T51n2076_p0442b23可謂愚迷。汝欲見明朝與今日不異。將性覓T51n2076_p0442b24性萬劫終不見。亦如盲人不見日不是無日。T51n2076_p0442b25講青龍疏座主問。經云。無法可說是名說法。T51n2076_p0442b26禪師如何體會。師曰。為般若體畢竟清淨無T51n2076_p0442b27有一物可得。是名無法。即於般若空寂體中T51n2076_p0442b28具河沙之用。即無事不知。是名說法。故云。無T51n2076_p0442b29法可說是名說法。講華嚴座主問。禪師信無T51n2076_p0442c01情是佛否。師曰。不信。若無情是佛者。活人應T51n2076_p0442c02不如死人。死驢死狗亦應勝於活人。經云。佛T51n2076_p0442c03身者即法身也。從戒定慧生。從三明六通生。T51n2076_p0442c04從一切善法生。若說無情是佛者。大德如今T51n2076_p0442c05便死應作佛去。有法師問。持般若經最多功T51n2076_p0442c06德。師還信否。師曰。不信。曰若爾靈驗傳十T51n2076_p0442c07餘卷皆不堪信也。師曰。生人持孝自有感應。T51n2076_p0442c08非是白骨能有感應。經是文字紙墨性空何T51n2076_p0442c09處有靈驗。靈驗者在持經人用心。所以神通T51n2076_p0442c10感物。試將一卷經安著案上。無人受持自能T51n2076_p0442c11有靈驗否。僧問。未審一切名相及法相語之T51n2076_p0442c12與默。如何通會即得無前後。師曰。一念起時T51n2076_p0442c13本來無相無名。何得說有前後。不了名相本T51n2076_p0442c14淨。妄計有前後。夫名相關鎖。非智鑰不能開。T51n2076_p0442c15中道者病在中道。二邊者病在二邊。不知現T51n2076_p0442c16用是無等等法身。迷悟得失常人之法。自起T51n2076_p0442c17生滅埋沒正智。或斷煩惱或求菩提。背却般T51n2076_p0442c18若波羅蜜。人問。律師何故不信禪。師曰。理T51n2076_p0442c19幽難顯名相易持。不見性者所以不信。若見T51n2076_p0442c20性者號之為佛。識佛之人方能信入。佛不遠T51n2076_p0442c21人而人遠佛。佛是心作。迷人向文字中求。悟T51n2076_p0442c22人向心而覺。迷人修因待果。悟人了心無相。T51n2076_p0442c23迷人執物守我為己。悟人般若應用見前。愚T51n2076_p0442c24人執空執有生滯。智人見性了相靈通。乾慧T51n2076_p0442c25辯者口疲。大智體了心泰。菩薩觸物斯照。聲T51n2076_p0442c26聞怕境昧心。悟者日用無生。迷人見前隔佛。T51n2076_p0442c27人問。如何得神通去。師曰。神性靈通遍周沙T51n2076_p0442c28界。山河石壁去來無礙。剎那萬里往返無蹤。T51n2076_p0442c29火不能燒水不能溺。愚人自無心智。欲得四T51n2076_p0443a01大飛空。經云。取相凡夫隨宜為說。心無形相T51n2076_p0443a02即是微妙色身。無相即是實相。實相體空喚T51n2076_p0443a03作虛空無邊身。萬行莊嚴故云功德法身。即T51n2076_p0443a04此法身是萬行之本。隨用立名。實而言之。只T51n2076_p0443a05是清淨法身也。人問。一心修道過去業障得T51n2076_p0443a06消滅否。師曰。不見性人未得消滅。若見性T51n2076_p0443a07人如日照霜雪。又見性人猶如積草等須彌。T51n2076_p0443a08只用一星之火。業障如草。智慧似火。曰云何T51n2076_p0443a09得知業障盡。師曰。見前心通前後生事猶如T51n2076_p0443a10對見。前佛後佛萬法同時。經云。一念知一T51n2076_p0443a11切法是道場。成就一切智故。有行者問云。何T51n2076_p0443a12得住正法。師曰。求住正法者是邪。何以故。法T51n2076_p0443a13無邪正故。曰云何得作佛去。師曰。不用捨T51n2076_p0443a14眾生心。但莫污染自性。經云。心佛及眾生T51n2076_p0443a15是三無差別。曰若如是解者得解脫否。師曰。T51n2076_p0443a16本自無縛不用求解。法過語言文字。不用數T51n2076_p0443a17句中求。法非過現未來。不可以因果中契。T51n2076_p0443a18法過一切不可比對。法身無象應物現形。非T51n2076_p0443a19離世間而求解脫。僧問。何者是般若。師曰。T51n2076_p0443a20汝疑不是者試說看。又問云。何得見性。師T51n2076_p0443a21曰。見即是性無性不能見。又問。如何是修行。T51n2076_p0443a22師曰。但莫污染自性即是修行。莫自欺誑即T51n2076_p0443a23是修行。大用現前即是無等等法身。又問。性T51n2076_p0443a24中有惡否。師曰。此中善亦不立。曰善惡俱不T51n2076_p0443a25立將心何處用。師曰。將心用心是大顛倒。曰T51n2076_p0443a26作麼生即是。師曰。無作麼生亦無可是。人問。T51n2076_p0443a27有人乘船船底刺殺螺蜆。為是人受罪。為復T51n2076_p0443a28船當辜。師曰。人船兩無心罪正在汝。譬如T51n2076_p0443a29狂風折樹損命。無作者無受者。世界之中無T51n2076_p0443b01非眾生受苦處。僧問。未審託情勢指境勢語T51n2076_p0443b02默勢乃至揚眉動目等勢。如何得通會於一T51n2076_p0443b03念間。師曰。無有性外事。用妙者動寂俱妙。T51n2076_p0443b04心真者語默總真。會道者行住坐臥是道。為T51n2076_p0443b05迷自性萬惑茲生。又問。如何是法有宗旨。師T51n2076_p0443b06曰。隨其所立即有眾義。文殊於無住本立一T51n2076_p0443b07切法。曰莫同太虛否。師曰。汝怕同太虛否。曰T51n2076_p0443b08怕。師曰。解怕者不同太虛。又問。言方不及T51n2076_p0443b09處如何得解。師曰。汝今正說時疑何處不及。T51n2076_p0443b10有宿德十餘人同問。經云。破滅佛法未審佛T51n2076_p0443b11法可破滅否。師曰。凡夫外道謂佛法可破滅。T51n2076_p0443b12二乘人謂不可破滅。我正法中無此二見。若T51n2076_p0443b13論正法非但凡夫外道。未至佛地者二乘亦T51n2076_p0443b14是惡人。又問。真法幻法空法非空法各有種T51n2076_p0443b15性否。師曰。夫法雖無種性應物俱現。心幻也T51n2076_p0443b16一切俱幻。若有一法不是幻者。幻即有定。心T51n2076_p0443b17空也一切皆空。若有一法不空空義不立。迷T51n2076_p0443b18時人逐法。悟時法由人。如森羅萬象至空而T51n2076_p0443b19極。百川眾流至海而極。一切賢聖至佛而極。T51n2076_p0443b20十二分經五部毘尼五圍陀論至心而極。心T51n2076_p0443b21者是總持之妙本萬法之洪源。亦名大智慧T51n2076_p0443b22藏無住涅槃。百千萬名盡心之異號耳。又問。T51n2076_p0443b23如何是幻。師曰。幻無定相如旋火輪。如乾闥T51n2076_p0443b24婆城。如機關木人。如陽焰。如空華。俱無實T51n2076_p0443b25法。又問。何名大幻師。師曰。心名大幻師。身T51n2076_p0443b26為大幻城。名相為大幻衣食。河沙世界無有T51n2076_p0443b27幻外事。凡夫不識幻。處處迷幻業。聲聞怕幻T51n2076_p0443b28境昧心而入寂。菩薩識幻法達體幻。不拘一T51n2076_p0443b29切名相。佛是大幻師。轉大幻法輪。成大幻涅T51n2076_p0443c01槃。轉幻生滅得不生不滅。轉河沙穢土成清T51n2076_p0443c02淨法界。僧問。何故不許誦經喚作客語。師曰。T51n2076_p0443c03如鸚鵡只學人言不得人意。經傳佛意。不得T51n2076_p0443c04佛意而但誦是學語人。所以不許。曰不可離T51n2076_p0443c05文字言語別有意耶。師曰。汝如是說亦是學T51n2076_p0443c06語。曰同是語言何偏不許。師曰。汝今諦聽經T51n2076_p0443c07有明文。我所說者義語非文。眾生說者文語T51n2076_p0443c08非義。得意者越於浮言。悟理者超於文字。法T51n2076_p0443c09過語言文字。何向數句中求。是以發菩提者T51n2076_p0443c10得意而忘言。悟理而遺教。亦猶得魚忘筌得T51n2076_p0443c11兔忘蹄也。有法師問。念佛是有相大乘禪師T51n2076_p0443c12意如何。師曰。無相猶非大乘。何況有相。經T51n2076_p0443c13云。取相凡夫隨宜為說。又問。願生淨土未審T51n2076_p0443c14實有淨土否。師曰。經云。欲得淨土當淨其心。T51n2076_p0443c15隨其心淨即佛土淨。若心清淨所在之處皆T51n2076_p0443c16為淨土。譬如生國王家決定紹王業。發心向T51n2076_p0443c17佛道是生淨佛國。其心若不淨在所生處皆T51n2076_p0443c18是穢土。淨穢在心不在國土。又問。每聞說道T51n2076_p0443c19未審何人能見。師曰。有慧眼者能見。曰甚T51n2076_p0443c20樂大乘如何學得。師曰。悟即得不悟不得。曰T51n2076_p0443c21如何得悟去。師曰。但諦觀。曰似何物。師曰。T51n2076_p0443c22無物似。曰應是畢竟空。師曰。空無畢竟。曰應T51n2076_p0443c23是有。師曰。有而無相。曰不悟如何。師曰。大T51n2076_p0443c24德自不悟亦無人相障。人問。佛法在於三際T51n2076_p0443c25否。師曰。見在無相不在其外。應用無窮不在T51n2076_p0443c26於內。中間無住處三際不可得。曰此言大混。T51n2076_p0443c27師曰。汝正說混之一字時在內外否。曰弟子T51n2076_p0443c28究檢內外無蹤迹。師曰。若無蹤迹明知上來T51n2076_p0443c29語不混。曰如何得作佛。師曰。是心是佛是心T51n2076_p0444a01作佛。曰眾生入地獄佛性入否。師曰。如今正T51n2076_p0444a02作惡時更有善否。曰無。師曰。眾生入地獄佛T51n2076_p0444a03性亦如是。曰一切眾生皆有佛性如何。師曰。T51n2076_p0444a04作佛用是佛性。作賊用是賊性。作眾生用是T51n2076_p0444a05眾生性。性無形相隨用立名。經云。一切賢聖T51n2076_p0444a06皆以無為法而有差別。僧問。何者是佛。師曰。T51n2076_p0444a07離心之外即無有佛。曰何者是法身。師曰。心T51n2076_p0444a08是法身。謂能生萬法故號法界之身。起信論T51n2076_p0444a09云。所言法者。謂眾生心。即依此心顯示摩訶T51n2076_p0444a10衍義。又問。何名有大經卷內在一微塵。師曰。T51n2076_p0444a11智慧是經卷。經云。有大經卷量等三千大千T51n2076_p0444a12界。內在一微塵中。一塵者是一念心塵也。故T51n2076_p0444a13云。一念塵中演出河沙偈時人自不識。又問。T51n2076_p0444a14何名大義城。何名大義王。師曰。身為大義T51n2076_p0444a15城。心為大義王。經云。多聞者善於義。不善於T51n2076_p0444a16言說。言說生滅義。不生滅義無形相。在言說T51n2076_p0444a17之外。心為大經卷。心為大義王。若不了了識T51n2076_p0444a18心者不名善義。只是學語人也。又問。般若經T51n2076_p0444a19云。度九類眾生皆入無餘涅槃。又云。實無眾T51n2076_p0444a20生得滅度者。此兩段經文如何通會。前後人T51n2076_p0444a21說皆云。實度眾生而不取眾生相。常疑未決。T51n2076_p0444a22請師為說。師曰。九類眾生一身具足隨造隨T51n2076_p0444a23成。是故無明為卵生。煩惱包裹為胎生。愛水T51n2076_p0444a24浸潤為濕生。歘起煩惱為化生。悟即是佛。迷T51n2076_p0444a25號眾生。菩薩只以念念心為眾生。若了念念T51n2076_p0444a26心體空。名為度眾生也。智者於自本際上度T51n2076_p0444a27於未形。未形既空即知實無眾生得滅度者。T51n2076_p0444a28僧問。言語是心否。師曰。言語是緣不是心。曰T51n2076_p0444a29離緣何者是心。師曰。離言語無心。曰離言語T51n2076_p0444b01既無心若為是心。師曰。心無形相非離言語T51n2076_p0444b02非不離言語。心常湛然應用自在。祖師云。若T51n2076_p0444b03了心非心始解心心法。僧問。如何是定慧等T51n2076_p0444b04學。師曰。定是體慧是用。從定起慧從慧歸定。T51n2076_p0444b05如水與波一體更無前後。名定慧等學。夫出T51n2076_p0444b06家兒莫尋言逐語。行住坐臥並是汝性用。什T51n2076_p0444b07麼處與道不相應。且自一時休歇去。若不隨T51n2076_p0444b08外境風。心性水常自湛湛。無事珍重。
\n汾州大達無業國師上堂有僧問曰。十二分T51n2076_p0444b10教流于此土。得道果者非止一二。云何祖師T51n2076_p0444b11東化別唱玄宗。直指人心見性成佛。豈得世T51n2076_p0444b12尊說法有所未盡。只如上代諸德高僧。並學T51n2076_p0444b13貫九流洞明三藏。生肇融叡盡是神異間生。T51n2076_p0444b14豈得不知佛法遠近。某甲庸昧願師指示。師T51n2076_p0444b15曰。諸佛不曾出世。亦無一法與人。但隨病施T51n2076_p0444b16方。遂有十二分教。如將蜜果換苦葫蘆。淘汝T51n2076_p0444b17諸人業根都無實事。神通變化及百千三昧T51n2076_p0444b18門化彼天魔外道。福智二嚴為破執有滯空T51n2076_p0444b19之見。若不會道及祖師來意。論什麼生肇融T51n2076_p0444b20叡。如今天下解禪解道如河沙數。說佛說心T51n2076_p0444b21有百千萬億。纖塵不去未免輪迴。思念不亡T51n2076_p0444b22盡須沈墜。如斯之類尚不能自識業果。妄言T51n2076_p0444b23自利利他。自謂上流並他先德。但言觸目無T51n2076_p0444b24非佛事。舉足皆是道場。原其所習不如一箇T51n2076_p0444b25五戒十善凡夫。觀其發言嫌他二乘十地菩T51n2076_p0444b26薩。且醍醐上味為世珍奇。遇斯等人翻成毒T51n2076_p0444b27藥。南山尚自不許呼為大乘學語之流。爭鋒T51n2076_p0444b28唇舌之間。鼓論不形之事。並他先德。誠實苦T51n2076_p0444b29哉。只如野逸高士。尚解枕石漱流棄其利祿。T51n2076_p0444c01亦有安國理民之謀徵而不赴。況我禪宗途T51n2076_p0444c02路且別。看他古德道人得意之後。茆茨石室T51n2076_p0444c03向折脚鐺子裏。煮飯喫過三十二十年。名利T51n2076_p0444c04不干懷。財寶不為念。大忘人世隱跡巖叢。君T51n2076_p0444c05王命而不來。諸侯請而不赴。豈同我輩貪名T51n2076_p0444c06愛利汩沒世途。如短販人有少希求而忘大T51n2076_p0444c07果。十地諸賢豈不通佛理可不如一箇博地T51n2076_p0444c08凡夫。實無此理。他說法如雲如雨。猶被佛呵T51n2076_p0444c09云。見性如隔羅縠。只為情存聖量見在果T51n2076_p0444c10因。未能逾越聖情過諸影跡。先賢古德碩學T51n2076_p0444c11高人博達古今洞明教網。蓋為識學詮文水T51n2076_p0444c12乳難辨。不明自理念靜求真。嗟乎得人身者T51n2076_p0444c13如爪甲上土。失人身者如大地土。良可傷哉。T51n2076_p0444c14設有悟理之者有一知一解。不知是悟中之則T51n2076_p0444c15入理之門。便謂永出世利。巡山傍㵎輕忽上T51n2076_p0444c16流。致使心漏不盡理地不明。空到老死無成T51n2076_p0444c17虛延歲月。且聰明不能敵業。乾慧未免苦輪。T51n2076_p0444c18假使才並馬鳴解齊龍樹。只是一生兩生不T51n2076_p0444c19失人身。根思宿淨聞之即解。如彼生公何足T51n2076_p0444c20為羨與道全遠。共兄弟論實不論虛。只遮口T51n2076_p0444c21食身衣。盡是欺賢罔聖。求得將來他心慧眼。T51n2076_p0444c22觀之如喫膿血一般。總須償他始得。阿那箇T51n2076_p0444c23有道果。自然招得他信施來不受者。學般若T51n2076_p0444c24菩薩不得自謾。如氷凌上行。似劍刃上走。臨T51n2076_p0444c25終之時一豪凡聖情量不盡。纖塵思念未忘。T51n2076_p0444c26隨念受生輕重五陰。向驢胎馬腹裏託質。泥T51n2076_p0444c27犁鑊湯裏煮煠一遍了。從前記持憶想見解T51n2076_p0444c28智慧都盧一時失却依前再為螻蟻。從頭又作T51n2076_p0444c29蚊虻。雖是善因而遭惡果。且圖什麼兄弟只T51n2076_p0445a01為貪欲成性。二十五有向脚跟下繫著無成T51n2076_p0445a02辦之期。祖師觀此土眾生有大乘根性。唯傳T51n2076_p0445a03心印指示迷情。得之者即不揀凡之與聖愚T51n2076_p0445a04之與智。且多虛不如少實。大丈夫兒如今直T51n2076_p0445a05下便休歇去。頓息萬緣越生死流逈出常格。T51n2076_p0445a06靈光獨照物累不拘。巍巍堂堂三界獨步。何T51n2076_p0445a07必身長丈六紫磨金輝。項佩圓光。廣長舌相。T51n2076_p0445a08若以色見我是行邪道。設有眷屬莊嚴不求T51n2076_p0445a09自得。山河大地不礙眼光。得大總持一聞千T51n2076_p0445a10悟。都不希求一餐之直。汝等諸人儻不如是。T51n2076_p0445a11祖師來至此土非常有損有益。有益者百千T51n2076_p0445a12人中撈摝一箇半箇堪為法器。有損者如前T51n2076_p0445a13已明。從他依三乘教法修行。不妨却得四果T51n2076_p0445a14三賢有進修之分。所以先德云。了即業障本T51n2076_p0445a15來空。未了還須償宿債。
\n池州南泉普願和尚上堂曰。諸子老僧十八T51n2076_p0445a17上解作活計。有解作活計者出來。共爾商量T51n2076_p0445a18是住山人始得。良久顧視大眾合掌曰。珍重T51n2076_p0445a19無事各自修行。大眾不去。師曰。如聖果大可T51n2076_p0445a20畏。勿量大人尚不奈何。我且不是渠。渠且不T51n2076_p0445a21是我。渠爭奈我何。他經論家說法身為極則。T51n2076_p0445a22喚作理盡三昧義盡三昧。似老僧向前被人T51n2076_p0445a23教返本還源去。幾恁麼會禍事。兄弟近日禪T51n2076_p0445a24師太多。覓箇癡鈍人不可得。不道全無於中T51n2076_p0445a25還少。若有出來共爾商量。如空劫時有修行T51n2076_p0445a26人否。有無作麼不道。阿爾尋常巧脣薄舌。及T51n2076_p0445a27乎問著總皆不道。何不出來。莫論佛出世時T51n2076_p0445a28事。兄弟今時人擔佛著肩上行。聞老僧言T51n2076_p0445a29心不是佛智不是道。便聚頭擬推老僧無爾T51n2076_p0445b01推處。爾若束得虛空作棒打得老僧著一任T51n2076_p0445b02推。時有僧問。從上祖師至江西大師。皆云。T51n2076_p0445b03即心是佛平常心是道。今和尚云。心不是佛T51n2076_p0445b04智不是道。學人悉生疑惑。請和尚慈悲指示。T51n2076_p0445b05師乃抗聲答曰。爾若是佛休更涉疑却問。老T51n2076_p0445b06僧何處有恁麼傍家疑佛來。老僧且不是佛T51n2076_p0445b07亦不曾見祖師。爾恁麼道自覓祖師去。曰和T51n2076_p0445b08尚恁麼道。教學人如何扶持得。師曰。爾急手T51n2076_p0445b09托虛空著。曰虛空無動相。云何托。師曰。爾言T51n2076_p0445b10無動相早是動也。虛空何解道我無動相。此T51n2076_p0445b11皆是爾情見。曰虛空無動相尚是情見。前遣T51n2076_p0445b12某甲托何物。師曰。爾既知不應言托。擬何處T51n2076_p0445b13扶持他。曰即心是佛既不得。是心作佛否。師T51n2076_p0445b14曰。是心是佛是心作佛情計所有斯皆想成。T51n2076_p0445b15佛是智人心是采集主。皆對物時他便妙用。T51n2076_p0445b16大德莫認心認佛。設認得是境。被他喚作所T51n2076_p0445b17知愚。故江西大師云。不是心不是佛不是物。T51n2076_p0445b18且教爾後人恁麼行履。今時學人披箇衣服。T51n2076_p0445b19傍家疑恁麼閑事還得否。曰既不是心不是T51n2076_p0445b20佛不是物。和尚今却云心不是佛智不是道。T51n2076_p0445b21未審若何。師曰。爾不認心一有不字是佛智不是T51n2076_p0445b22道。老僧勿一作忽得心來復何處著。曰總既不T51n2076_p0445b23得何異太虛。師曰。既不是物比什麼太虛。又T51n2076_p0445b24教誰異不異。曰不可無他不是心不是佛不T51n2076_p0445b25是物。師曰。爾若認遮箇還成心佛去也。曰請T51n2076_p0445b26和尚說。師曰。老僧自不知。曰何故不知。師T51n2076_p0445b27曰。教我作麼生說。曰可不許學人會道。師曰。T51n2076_p0445b28會什麼道又作麼生會。曰某甲不知。師曰。不T51n2076_p0445b29知却好。若取老僧語喚作依通人。設見彌勒T51n2076_p0445c01出世還被他燖却頭尾。曰使後人如何。師曰。T51n2076_p0445c02爾且自看莫憂他後人。曰前不許某甲會道。T51n2076_p0445c03今復令某甲自看。未審如何。師曰。冥會妙會T51n2076_p0445c04許爾。爾作麼生會。曰如何是妙會。師曰。還T51n2076_p0445c05欲學老僧語。縱說是老僧說。大德如何。曰某T51n2076_p0445c06甲若自會。即不須和尚乞慈悲指示。師曰。T51n2076_p0445c07不可指東指西賺人。爾當哆哆和和時作麼T51n2076_p0445c08不來問老僧。今時巧黠始道我不會圖什麼。T51n2076_p0445c09爾若此生出頭來道。我出家作禪師。如未出T51n2076_p0445c10家時曾作什麼來。且說看共爾商量。曰恁麼T51n2076_p0445c11時某甲不知。師曰。既不知即今認得可可是T51n2076_p0445c12耶。曰認得既不是不認是否。師曰。認不認是T51n2076_p0445c13什麼語話。曰到遮裏某甲轉不會也。師曰。爾T51n2076_p0445c14若不會我更不會。曰某甲是學人即不會。和T51n2076_p0445c15尚是善知識合會。師曰。遮漢向爾道不會。誰T51n2076_p0445c16論善知識。莫巧黠。看他江西老宿在日。有一T51n2076_p0445c17學士問。如水無筋骨能乘萬斛舟此理如何。T51n2076_p0445c18老宿云。遮裏無水亦無舟。論什麼筋骨。兄弟T51n2076_p0445c19他學士便休去可不省力。所以數數向道佛T51n2076_p0445c20不會道。我自修行用知作麼。曰如何修行。師T51n2076_p0445c21曰。不可思量得向人道。恁麼修恁麼行大難。T51n2076_p0445c22曰還許學人修行否。師曰。老僧不可障得爾。T51n2076_p0445c23曰某甲如何修行。師曰。要行即行不可專尋T51n2076_p0445c24他背。曰若不因善知識指示無以得會。如和T51n2076_p0445c25尚每言。修行須解始得。若不解即落他因果T51n2076_p0445c26無自由分。未審如何修行即免落他因果。師T51n2076_p0445c27曰。更不要商量。若論修行何處不去得。曰如T51n2076_p0445c28何去得。師曰。爾不可逐背尋得。曰和尚未說T51n2076_p0445c29教某甲作麼生尋。師曰。縱說何處覓去。且如T51n2076_p0446a01爾從旦至夜。忽東行西行。爾尚不商量道去T51n2076_p0446a02得不得。別人不可知得爾。曰當東行西行總T51n2076_p0446a03不思量是否。師曰。恁麼時誰道是不是。曰和T51n2076_p0446a04尚每言。我於一切處而無所行。他拘我不得。T51n2076_p0446a05喚作遍行三昧普現色身。莫是此理否。師曰。T51n2076_p0446a06若論修行何處不去。不說拘與不拘。亦不說T51n2076_p0446a07三昧。曰何異有法得菩提道。師曰。不論異不T51n2076_p0446a08異。曰和尚所說修行。迢然與大乘別。未審T51n2076_p0446a09如何。師曰。不管他別不別。兼不曾學來。若論T51n2076_p0446a10看教自有經論座主。他教家實大可畏。爾且T51n2076_p0446a11不如聽去好。曰究竟令學人作麼生會。師曰。T51n2076_p0446a12如汝所問元只在因緣邊。看爾且不奈何緣。T51n2076_p0446a13是認得六門頭事。爾但會佛那邊却來。我與T51n2076_p0446a14爾商量。兄弟莫恁麼尋逐不住恁麼不取古T51n2076_p0446a15人語行菩薩行唯一人行。天魔波旬領諸眷T51n2076_p0446a16屬。常隨菩薩後覓心行起處便擬撲倒。如是T51n2076_p0446a17經無量劫覓一念異處不得。方與眷屬禮辭T51n2076_p0446a18讚歎供養。猶是進修位中。下之人便不奈何。T51n2076_p0446a19況絕功用處。如文殊普賢。更不話他。兄弟作T51n2076_p0446a20麼生道行是無。覓一日行底人不可得。今時T51n2076_p0446a21傍家從年至歲。只是覓究竟作麼生。空弄脣T51n2076_p0446a22舌生解。曰當恁麼時無佛名無眾生名。使某T51n2076_p0446a23甲作麼圖度。師曰。爾言無佛名無眾生名。早T51n2076_p0446a24是圖度了也。亦是記他言語。曰若如是悉屬T51n2076_p0446a25佛出世時事。了不可不言。師曰。爾作麼生言。T51n2076_p0446a26曰設使言言亦不及。師曰。若道言不及是及T51n2076_p0446a27語。爾虛恁麼尋逐。誰與爾為境。曰既無為境T51n2076_p0446a28者。誰是那邊人。師曰。爾若不引教來即何處T51n2076_p0446a29論佛。既不論佛老僧與誰論遮邊那邊。曰果T51n2076_p0446b01雖不住道而道能為因如何。師曰。是他古人T51n2076_p0446b02如今不可不奉戒。我不是渠渠不是我。作得T51n2076_p0446b03伊如狸奴白牯。行履却快活。爾若一念異即T51n2076_p0446b04難為修行。曰云何一念異難為修行。師曰。T51n2076_p0446b05才一念異便有勝劣二根。不是情見隨他因T51n2076_p0446b06果。更有什麼自由分。曰每聞和尚說報化非T51n2076_p0446b07真佛亦非說法者。未審如何。師曰。緣生故T51n2076_p0446b08非。曰報化既非真佛。法身是真佛否。師曰。T51n2076_p0446b09早是應身也。曰若恁麼即法身亦非真佛。師T51n2076_p0446b10曰。法身是真非真。老僧無舌不解道。爾教我T51n2076_p0446b11道即得。曰離三身外何法是真佛。師曰。遮T51n2076_p0446b12漢共八九十老人相罵。向爾道了也。更問什T51n2076_p0446b13麼離不離。擬把楔釘他虛空。曰伏承華嚴經T51n2076_p0446b14是法身佛說如何。師曰。爾適來道什麼語。其T51n2076_p0446b15僧重問。師顧視歎曰。若是法身說。爾向什麼T51n2076_p0446b16處聽。曰某甲不會。師曰。大難大難。好去珍T51n2076_p0446b17重。
\n趙州從諗和尚上堂云。金佛不度鑪。木佛不T51n2076_p0446b19度火。泥佛不度水。真佛內裏坐。菩提涅槃真T51n2076_p0446b20如佛性盡是貼體衣服。亦名煩惱。不問即無T51n2076_p0446b21煩惱。且實際理什麼處著得。一心不生萬法T51n2076_p0446b22無咎。汝但究理坐看三二十年。若不會道截T51n2076_p0446b23取老僧頭去。夢幻空華何勞把捉。心若不異T51n2076_p0446b24萬法一如。既不從外得。更拘執作什麼。如羊T51n2076_p0446b25相似亂拾物安向口裏。老僧見藥山和尚道。T51n2076_p0446b26有人問著者便教合却口。老僧亦教合却口。T51n2076_p0446b27取我是淨。一似獵狗專欲喫物。佛法在什麼T51n2076_p0446b28處。遮裏一千人盡是覓作佛漢子。於中覓一T51n2076_p0446b29箇道人無。若與空王為弟子。莫教心病最難T51n2076_p0446c01醫。未有世間時早有此性。世界壞時此性不T51n2076_p0446c02壞從一見老僧後更不是別人。只是一箇主T51n2076_p0446c03人公。遮箇更用向外覓物作什麼。正恁麼時T51n2076_p0446c04莫轉頭換腦。若轉頭換腦即失却去也。時有T51n2076_p0446c05僧問。承師有言。世界壞時此性不壞。如何是T51n2076_p0446c06此性。師曰。四大五陰。僧曰。此猶是壞底。如T51n2076_p0446c07何是此性。師曰。四大五陰法眼云。是一箇兩箇是壞不壞。且作麼生T51n2076_p0446c08會。試斷看。
\n鎮州臨濟義玄和尚示眾曰。今時學人且要T51n2076_p0446c10明取自己真正見解。若得自己見解。即不被T51n2076_p0446c11生死染去住自由。不要求他殊勝殊勝自備。T51n2076_p0446c12如今道流且要不滯於惑。要用便用。如今不T51n2076_p0446c13得病在何處。病在不自信處。自信不及即便T51n2076_p0446c14忙忙徇一切境。脫大德若能歇得念念馳求T51n2076_p0446c15心。便與祖師不別。汝欲識祖師麼。即汝目前T51n2076_p0446c16聽法底是。學人信不及便向外馳求。得者只T51n2076_p0446c17是文字學。與他祖師大遠在。莫錯大德。此時T51n2076_p0446c18不遇萬劫千生輪迴三界。徇好惡境向驢牛T51n2076_p0446c19肚裏去也。如今諸人與古聖何別。汝且欠少T51n2076_p0446c20什麼。六道神光未曾間歇。若能如此見。是T51n2076_p0446c21一生無事人。一念淨光是汝屋裏法身佛。一T51n2076_p0446c22念無分別光是汝報身佛。一念無差別光是T51n2076_p0446c23汝化身佛。此三身即是今日目前聽法底人。T51n2076_p0446c24為不向外求有此三種功用。據教三種名為T51n2076_p0446c25極則。約山僧道三種是名言。故云身依義而T51n2076_p0446c26立。土據體而論。法性身法性土明知是光影。T51n2076_p0446c27大德。且要識取弄光影人。是諸佛本源。是T51n2076_p0446c28一切道流歸舍處。大德。四大身不解說法聽T51n2076_p0446c29法。虛空不解說法聽法。是汝目前歷歷孤明。T51n2076_p0447a01勿形段者解說法聽法。所以山僧向汝道。五T51n2076_p0447a02蘊身田內有無位真人。堂堂顯露無絲髮許T51n2076_p0447a03間隔。何不識取。心法無形通貫十方。在眼T51n2076_p0447a04曰見。在耳曰聞。在手執捉。在足運奔。心若T51n2076_p0447a05不在隨處解脫。山僧見處坐斷報化佛頂。十T51n2076_p0447a06地滿心猶如客作兒。等妙二覺如擔枷帶鎖。T51n2076_p0447a07羅漢辟支猶如糞土。菩提涅槃繫驢馬橛。何T51n2076_p0447a08以如斯。蓋為不達三祇劫空有此障隔。若是T51n2076_p0447a09真道流盡不如此。如今略為諸人大約話破。T51n2076_p0447a10自看遠近。時光可惜各自努力。珍重。
\n玄沙宗一師備大師上堂曰。太虛日輪是一T51n2076_p0447a12切人成立太虛見。在諸人作麼生。滿目覷不T51n2076_p0447a13見。滿耳聽不聞。此兩處不省得便是𥋙睡T51n2076_p0447a14漢。若明徹得坐却凡聖。坐却三界夢幻身心。T51n2076_p0447a15無一物如針鋒許為緣為對。直饒諸佛出來作T51n2076_p0447a16無限神通變現。設如許多教網未曾措著一分T51n2076_p0447a17豪。唯助初學誠信之門。還會麼。水鳥樹林却T51n2076_p0447a18解提綱。他甚端的自是少人聽。非是小事。天T51n2076_p0447a19魔外道是孤恩負義。天人六趣是自欺自誑。T51n2076_p0447a20如今沙門不薦此事。翻成弄影漢。生死海裏T51n2076_p0447a21浮沈幾時休息去。自家幸有此廣大門風不T51n2076_p0447a22能紹繼得。更向五蘊身田裏作主宰。還夢見T51n2076_p0447a23麼。如許多田地教誰作主宰。大地載不起。虛T51n2076_p0447a24空包不盡。豈是小事。若要徹即今遮裏便明T51n2076_p0447a25徹去。不教仁者取一法如微塵大。不教仁者T51n2076_p0447a26捨一法如豪髮許。還會麼。時有僧問。從上宗T51n2076_p0447a27旨如何。師默然。僧再問。師乃叱之。僧問。從T51n2076_p0447a28何方便門令學人得入。師曰。入是方便。僧問。T51n2076_p0447a29初心人來師如何指示。師曰。什麼處得初心T51n2076_p0447b01來。僧問。學人創入叢林乞師提接。師以杖指T51n2076_p0447b02之。僧曰。學人不會。師曰。我恁麼為汝却成抑T51n2076_p0447b03屈於人。如今若的自肯當人分上。不論初學T51n2076_p0447b04入叢林。可謂共諸人久踐。與過去諸佛無所T51n2076_p0447b05乏少。如大海水一切魚龍初生至老吞吐受T51n2076_p0447b06用悉皆平等。所以道。初發心者與古佛齊肩。T51n2076_p0447b07奈何汝無始積劫動諸妄情結成煩惱。如重T51n2076_p0447b08病人心狂熱悶。顛倒亂見都無實事。如今所T51n2076_p0447b09覩一切境界皆亦如是。對汝諸根盡成顛倒。T51n2076_p0447b10古人以無窮妙藥醫療對治。直至十地未得T51n2076_p0447b11惺惺。將知大不容易。古人思惟如喪考妣。如T51n2076_p0447b12今兄弟見似等閑。何處別有人為汝了得。可T51n2076_p0447b13惜時光虛度。何妨密密地自究子細觀。尋至T51n2076_p0447b14無著力處。自息諸緣去。縱未發萠種子猶在。T51n2076_p0447b15若總取我傍家打鼓。弄粥飯氣力。將此造次T51n2076_p0447b16排遣生死。賺汝一生有何所益。應須如實知T51n2076_p0447b17取好。無事珍重。
\n漳州羅漢桂琛和尚上堂。大眾立久。師曰。諸T51n2076_p0447b19上座。不用低頭思量。思量不及。便道不用揀T51n2076_p0447b20擇。委得下口處麼。汝向什麼處下口。試道T51n2076_p0447b21看。還有一法近得汝。還有一法遠得汝麼。同T51n2076_p0447b22得汝異得汝麼。既然如是為什麼却特地艱T51n2076_p0447b23難去。蓋為不丈夫男子。㒝㒝偰偰無些子威T51n2076_p0447b24光。慼慼地遮護箇意根。恐怕人問著。我常道。T51n2076_p0447b25汝若有達悟處。但去却人我披露將來。與汝T51n2076_p0447b26驗過。直下作麼。不肯莫把牛迹裏水以為大T51n2076_p0447b27海。佛法遍周沙界。莫錯向肉團心上妄立知T51n2076_p0447b28見以為疆界。此見聞覺知識想情緣。然非T51n2076_p0447b29不是。若向遮裏點頭道我真實即不得。只T51n2076_p0447c01如古人道此事唯我能知。是何境界。還識得T51n2076_p0447c02麼。莫是汝見我我見汝便是麼。莫錯會。若T51n2076_p0447c03是遮箇我我隨生滅。身有即有身無即無。所T51n2076_p0447c04以古佛為汝今日人說。異法有故異法出生。T51n2076_p0447c05異法無故異法滅盡。莫將為等閑。生死事T51n2076_p0447c06大此一團子消殺不到。在處乖張不少聲色。T51n2076_p0447c07若不破受想行識。亦然役得汝骨出在。莫道T51n2076_p0447c08五陰本來空也。不由汝口便解空去。所以T51n2076_p0447c09道。須得親徹須真實也。不是今日老師始T51n2076_p0447c10解恁麼道。他古聖告報。汝喚作金剛祕密不T51n2076_p0447c11思議光明藏。覆蔭乾坤生凡育聖。亘古亘T51n2076_p0447c12今誰人無分。既若如此更藉何人。所以諸T51n2076_p0447c13佛慈悲見汝不奈何。開方便門示真實相。我T51n2076_p0447c14今方便也汝還會麼。若不會莫向意根下揑T51n2076_p0447c15怪。僧問從上宗門乞師方便。師曰。方便即T51n2076_p0447c16不無。汝喚什麼作宗門。曰恁麼即學人虛施T51n2076_p0447c17此問。師曰。汝有什麼罪過。問佛法還受雕T51n2076_p0447c18琢也無。師曰。作麼不受。曰如何雕琢。師曰。T51n2076_p0447c19佛法。問諸行無常是生滅法。如何是不生不T51n2076_p0447c20滅法。師曰。用不生不滅作麼。問才擬是過不T51n2076_p0447c21擬時如何。師曰。擬有什麼過。曰恁麼即便T51n2076_p0447c22自無瘡也。師曰。合取口。問諸境中以何為主。T51n2076_p0447c23師曰。那箇是諸境。曰莫是疑處是麼。師曰。T51n2076_p0447c24把將疑處來。問正恁麼時是什麼。師曰。不恁T51n2076_p0447c25麼時是什麼。曰學人道不得。師曰。口裏是什T51n2076_p0447c26麼塞却。師又曰。諸人朝晡恁麼上來下去。也T51n2076_p0447c27只是被些子聲色惑亂身心不安。若是聲色T51n2076_p0447c28名字不是佛法。又疑伊什麼。若是佛法不是T51n2076_p0447c29聲色名字。汝又作麼生擬把身心湊泊伊。若T51n2076_p0448a01是聲色名字。總是聲色名字。若是佛法總是T51n2076_p0448a02佛法。會麼。異聲無聲。異色無色。離字無名。T51n2076_p0448a03離名無字。試把舌頭點看。有多少聲色名字。T51n2076_p0448a04自何而色以何為名。三界如是崢嶸尚覓出T51n2076_p0448a05頭不得。因什麼却特地難為去。只為諸人自T51n2076_p0448a06生顛倒。以常為斷悟假迷真。妄外馳求強揑T51n2076_p0448a07異見。終日共人商量便有佛法。不與人商量T51n2076_p0448a08便是世間閑人。話到遮裏才舉著佛法。便道T51n2076_p0448a09擬心即差。動念即乖。尋常諸處元無口似紡T51n2076_p0448a10車。總便不差去。佛法事不是隔日瘧。皆由汝T51n2076_p0448a11狂識凡情作差與不差解。忽然見我拈箇槌T51n2076_p0448a12子槌背。便作意度顧覽。不然見我把箇箒子T51n2076_p0448a13掃東掃西。便各照管。是汝尋常打柴。何不顧T51n2076_p0448a14覽招呼便悟去。上座佛法莫向意根下皮袋T51n2076_p0448a15裏作則度。汝成自賺。我不敢網絆初心籠T51n2076_p0448a16罩後學。各自究去無事。珍重。
\n大法眼文益禪師上堂曰。諸上座時寒何用T51n2076_p0448a18上來。且道上來好不上來好。或有上座道。不T51n2076_p0448a19上來却好什麼處不是。更用上來作什麼。更T51n2076_p0448a20有上座道。是伊也不得一向。又須到和尚處T51n2076_p0448a21始得。諸上座且道遮兩箇人於佛法中還有T51n2076_p0448a22進趣也未。上座。實是不得並無少許進趣。古T51n2076_p0448a23人喚作無孔鐵鎚。生盲生聾無異。若更有上T51n2076_p0448a24座出來道。彼二人總不得。為什麼如此。為伊T51n2076_p0448a25執著所以不得。諸上座總似恁麼行脚。總似T51n2076_p0448a26恁麼商量。且圖什麼。為復只要弄脣嘴。為復T51n2076_p0448a27別有所圖。恐伊執著且執著什麼。為復執著T51n2076_p0448a28理執著事執著色執著空。若是理理且作麼T51n2076_p0448a29生執。若是事事且作麼生執。著色著空亦然。T51n2076_p0448b01山僧所以尋常向諸上座道。十方諸佛十方T51n2076_p0448b02善知識時常垂手。諸上座時常接手。十方T51n2076_p0448b03諸佛垂手時有。也什麼處是諸上座時常接T51n2076_p0448b04手處。還有會處會取好。若未會得莫道。總T51n2076_p0448b05是都來圓取。諸上座傍家行脚。也須審諦T51n2076_p0448b06著些精彩。莫只藉少智慧過却時光。山僧T51n2076_p0448b07在眾見此多矣。更有一般上座。自己東西T51n2076_p0448b08猶未知。向遮邊那邊東聽西聽。說得少許T51n2076_p0448b09以為胸襟。仍為他人注脚。將為自己眼目。上T51n2076_p0448b10座總似遮箇行脚。自賺亦乃賺他。奉勸諸上T51n2076_p0448b11座。且明取道眼好。些子粥飯智慧不足可T51n2076_p0448b12恃。若是世間造作種種非違之事。入地獄T51n2076_p0448b13猶有劫數且有出期。若是錯與他人開眼目。T51n2076_p0448b14陷在地獄冥冥長夜無有出期。莫將為等閑。T51n2076_p0448b15奉勸且依古聖慈悲門好。他古聖所見諸境T51n2076_p0448b16唯見自心。祖師道。不是風動幡動仁者心動。T51n2076_p0448b17但且恁麼會好。別無親於親處也。師良久又T51n2076_p0448b18云。諸上座貶也得剝也得。時僧問。學人不為T51n2076_p0448b19別事請師直道。師曰。汝是不為別事。問如何T51n2076_p0448b20是不生不滅底心。師曰。那箇是生滅底心。僧T51n2076_p0448b21曰。爭奈學人不見。師曰。汝若不見不生不滅T51n2076_p0448b22底也不是。問如何是佛法大意。師曰。便會T51n2076_p0448b23取。問古人才見人恁麼來便叫失也古人意T51n2076_p0448b24如何。師曰。汝不信但問別人。問維摩與文殊T51n2076_p0448b25對談何事。師曰。汝不妨聰明。問法同法性T51n2076_p0448b26入諸法故古意如何。師曰。汝是行脚僧。問如T51n2076_p0448b27何是解修行底人。師曰。汝是什麼人。曰恁麼T51n2076_p0448b28即不落因果也。師曰。莫作野干鳴。問識本還T51n2076_p0448b29源時如何。師曰。謾語。問明暗不分時如何。T51n2076_p0448b30師曰。道什麼。問如何是對境數起底心。師曰。T51n2076_p0448c01恰道著。問如何是學人本分事。師曰。謝指T51n2076_p0448c02示。問決擇之次如履輕氷如何決擇。師曰。T51n2076_p0448c03待汝疑即道。曰學人即今疑。師曰。嚇阿誰。T51n2076_p0448c04問從上宗乘如何履踐。師曰。雷聲甚大雨點T51n2076_p0448c05全無。問如何是末後句。師曰苦。問如何是玄T51n2076_p0448c06言妙旨。師曰。用玄言妙旨作什麼。問如何T51n2076_p0448c07是直道。師曰。恐難副此問。問承教有言。佛真T51n2076_p0448c08法身猶若虛空。應物現形如水中月。如何得T51n2076_p0448c09恁麼。師曰。如何得恁麼。問教云。佛以一音演T51n2076_p0448c10說法。眾生隨類各得解。學人如何解。師曰。汝T51n2076_p0448c11甚解。師又曰。此問已是不會古人語。也因什T51n2076_p0448c12麼却向伊道。汝甚解。何處是伊解處。莫是於T51n2076_p0448c13伊分中便點與伊麼。莫是為伊不會問却反T51n2076_p0448c14射伊麼。且素非此理。慎莫錯會。除此兩會別T51n2076_p0448c15又如何商量。諸上座若會得此語。也即會得T51n2076_p0448c16諸聖總持門。且作麼生會。若也會得一音演T51n2076_p0448c17說不會隨類各解。恁麼道莫是有過無過說T51n2076_p0448c18麼。英錯會好。既不恁麼會。作麼生說。一音演T51n2076_p0448c19說隨類得解。有箇去處始得。每日空上來下T51n2076_p0448c20去。又不當得人事。且究道眼始得。他古人道。T51n2076_p0448c21一切聲是佛聲。一切色是佛色。何不且恁麼T51n2076_p0448c22會取。僧問。遠遠尋聲請師一接。師曰。汝尋底T51n2076_p0448c23是什麼聲。是僧聲是俗聲是凡聲是聖聲。還T51n2076_p0448c24有會處麼。若也實不會。上座吵吵是聲吵吵T51n2076_p0448c25是色。聲色不奈何。莫將為等閑。上座若會得T51n2076_p0448c26即是真實。若不會即是幻化。若也會得即是T51n2076_p0448c27幻化。若也不會即是真實。他古人亦向上座T51n2076_p0448c28道。唯我能知。除此外別無作計校處。上座成T51n2076_p0448c29不成從何而出。是不是從何而出。理無事而T51n2076_p0449a01不顯。事無理而不消。事理不二不事不理不T51n2076_p0449a02理不事。恁麼注解與上座。若更不會不如且T51n2076_p0449a03依古語好。他古人見上座百般不得。所以垂T51n2076_p0449a04慈向汝道。將聞持佛佛。何不自聞聞。無事珍T51n2076_p0449a05重。
\nT51n2076_p0449a06景德傳燈錄卷第二十八
\n【經文資訊】大正新脩大藏經 第 51 冊 No. 2076 景德傳燈錄
\n【版本記錄】發行日期：2026-08，最後更新：2026-07-13
\n【編輯說明】本資料庫由 財團法人佛教電子佛典基金會（CBETA）依「大正新脩大藏經」所編輯
\n【原始資料】蕭鎮國大德提供，北美某大德提供
\n【其他事項】詳細說明請參閱【財團法人佛教電子佛典基金會資料庫版權宣告】\n