第三十三祖慧能大師者。俗姓盧氏。其先范T51n2076_p0235b11陽人。父行瑫武德中左宦于南海。之新州遂T51n2076_p0235b12占籍焉。三歲喪父。其母守志鞠養。及長家尤T51n2076_p0235b13貧窶。師樵采以給。一日負薪至市中。聞客讀T51n2076_p0235b14金剛經。悚然問其客曰。此何法也。得於何人。T51n2076_p0235b15客曰。此名金剛經。得於黃梅忍大師。師遽告T51n2076_p0235b16其母以為法尋師之意。直抵韶州遇高行士T51n2076_p0235b17劉志略結為交友。尼無盡藏者。即志略之姑T51n2076_p0235b18也。常讀涅槃經。師暫聽之即為解說其義。尼T51n2076_p0235b19遂執卷問字。師曰。字即不識。義即請問。尼T51n2076_p0235b20曰。字尚不識曷能會義。師曰。諸佛妙理非關T51n2076_p0235b21文字。尼驚異之。告鄉里耆艾云。能是有道之T51n2076_p0235b22人宜請供養。於是居人競來瞻禮。近有寶林T51n2076_p0235b23古寺舊地。眾議營緝俾師居之。四眾霧集俄T51n2076_p0235b24成寶坊。師一日忽自念曰。我求大法豈可中T51n2076_p0235b25道而止。明日遂行至昌樂縣西山石室間。遇T51n2076_p0235b26智遠禪師。師遂請益。遠曰。觀子神姿爽拔殆T51n2076_p0235b27非常人。吾聞西域菩提達磨。傳心印于黃梅。T51n2076_p0235b28汝當往彼參決。師辭去直造黃梅之東禪。即T51n2076_p0235b29唐咸亨二年也。忍大師一見默而識之。後傳T51n2076_p0235c01衣法令隱于懷集四會之間。至儀鳳元年丙T51n2076_p0235c02子正月八日。屆南海遇印宗法師於法性寺T51n2076_p0235c03講涅槃經。師寓止廊廡間。暮夜風颺剎幡。聞T51n2076_p0235c04二僧對論。一云幡動。一云風動。往復酬答未T51n2076_p0235c05曾契理。師曰。可容俗流輒預高論否。直以風T51n2076_p0235c06幡非動動自心耳。印宗竊聆此語竦然異之。T51n2076_p0235c07翌日邀師入室。徵風幡之義。師具以理告。印T51n2076_p0235c08宗不覺起立云。行者定非常人師為是誰。師T51n2076_p0235c09更無所隱直敘得法因由。於是印宗執弟子T51n2076_p0235c10之禮請受禪要。乃告四眾曰。印宗具足凡夫。T51n2076_p0235c11今遇肉身菩薩即指坐下盧居士云。即此是T51n2076_p0235c12也。因請出所傳信衣悉令瞻禮。至正月十五T51n2076_p0235c13日。會諸名德為之剃髮。二月八日就法性寺T51n2076_p0235c14智光律師受滿分戒。其戒壇即宋朝求那跋T51n2076_p0235c15陀三藏之所置也。三藏記云。後當有肉身菩T51n2076_p0235c16薩在此壇受戒。又梁末真諦三藏。於壇之側T51n2076_p0235c17手植二菩提樹。謂眾曰。却後一百二十年有T51n2076_p0235c18大開士。於此樹下演無上乘度無量眾。師具T51n2076_p0235c19戒已。於此樹下開東山法門宛如宿契。明年T51n2076_p0235c20二月八日忽謂眾曰。吾不願此居要歸舊隱。T51n2076_p0235c21時印宗與緇白千餘人。送師歸寶林寺。韶州T51n2076_p0235c22刺史韋據請於大梵寺轉妙法輪。并受無相T51n2076_p0235c23心地戒。門人紀錄目為壇經盛行於世。然返T51n2076_p0235c24曹谿雨大法雨。學者不下千數。中宗神龍元T51n2076_p0235c25年降詔云。朕請安秀二師宮中供養。萬機之T51n2076_p0235c26暇每究一乘。二師並推讓云。南方有能禪師。T51n2076_p0235c27密受忍大師衣法。可就彼問。今遣內侍薛簡T51n2076_p0235c28馳詔迎請。願師慈念速赴上京。師上表辭疾。T51n2076_p0235c29願終林麓。薛簡曰。京城禪德皆云。欲得會道T51n2076_p0236a01必須坐禪習定。若不因禪定而得解脫者未T51n2076_p0236a02之有也。未審師所說法如何。師曰。道由心悟。T51n2076_p0236a03豈在坐也。經云。若見如來若坐若臥是行邪T51n2076_p0236a04道。何故無所從來亦無所去。若無生滅是如T51n2076_p0236a05來清淨禪。諸法空寂是如來清淨坐。究竟無T51n2076_p0236a06證豈況坐耶。簡曰。弟子之迴主上必問願和T51n2076_p0236a07尚慈悲指示心要。師曰。道無明暗。明暗是代T51n2076_p0236a08謝之義。明明無盡亦是有盡。簡曰。明喻智慧。T51n2076_p0236a09暗況煩惱。修道之人儻不以智慧照破煩惱。T51n2076_p0236a10無始生死憑何出離。師曰。若以智慧照煩惱T51n2076_p0236a11者。此是二乘小兒羊鹿等機。上智大根悉不如T51n2076_p0236a12是。簡曰。如何是大乘見解。師曰。明與無明其T51n2076_p0236a13性無二。無二之性即是實性。實性者處凡愚T51n2076_p0236a14而不減。在賢聖而不增。住煩惱而不亂。居禪T51n2076_p0236a15定而不寂。不斷不常不來不去。不在中間及T51n2076_p0236a16其內外。不生不滅性相如如。常住不遷名之T51n2076_p0236a17曰道。簡曰。師說不生不滅何異外道。師曰。外T51n2076_p0236a18道所說不生不滅者。將滅止生以生顯滅。滅T51n2076_p0236a19猶不滅生說無生。我說不生不滅者。本自無T51n2076_p0236a20生今亦無滅。所以不同外道。汝若欲知心要。T51n2076_p0236a21但一切善惡都莫思量。自然得入清淨心體。T51n2076_p0236a22湛然常寂妙用恒沙。簡蒙指教豁然大悟。禮T51n2076_p0236a23辭歸闕表奏師語。有詔謝師。并賜磨衲袈裟T51n2076_p0236a24絹五百匹寶鉢一口。十二月十九日。勅改古T51n2076_p0236a25寶林為中興寺。三年十一月十八日。又勅韶T51n2076_p0236a26州刺史。重加崇飾賜額為法泉寺。師新州舊T51n2076_p0236a27居為國恩寺。一日師謂眾曰。諸善知識。汝等T51n2076_p0236a28各各淨心聽吾說法。汝等諸人自心是佛。更T51n2076_p0236a29莫狐疑。外無一物而能建立。皆是本心生萬T51n2076_p0236b01種法。故經云。心生種種法生。心滅種種法滅。T51n2076_p0236b02若欲成就種智。須達一相三昧一行三昧。若T51n2076_p0236b03於一切處而不住相。彼相中不生憎愛亦無T51n2076_p0236b04取捨。不念利益成壞等事。安閑恬靜虛融澹T51n2076_p0236b05泊。此名一相三昧。若於一切處行住坐臥。純T51n2076_p0236b06一直心不動道場真成淨土。名一行三昧。若T51n2076_p0236b07人具二三昧。如地有種能含藏長養成就其T51n2076_p0236b08實。一相一行亦復如是。我今說法。猶如時雨T51n2076_p0236b09溥潤大地。汝等佛性譬諸種子。遇茲霑洽悉T51n2076_p0236b10得發生。承吾旨者決獲菩提。依吾行者定證T51n2076_p0236b11妙果。先天元年告諸徒眾曰。吾忝受忍大師T51n2076_p0236b12衣法。今為汝等說法不付其衣。蓋汝等信根T51n2076_p0236b13淳熟決定不疑堪任大事。聽吾偈曰。
\nT51n2076_p0236b14師說偈已復曰。其法無二其心亦然。其道清T51n2076_p0236b17淨亦無諸相。汝等慎勿觀淨及空其心。此心T51n2076_p0236b18本淨無可取捨。各自努力隨緣好去。師說法T51n2076_p0236b19利生經四十載。其年七月六日命弟子。往新T51n2076_p0236b20州國恩寺。建報恩塔仍令倍工。又有蜀僧名T51n2076_p0236b21方辯。來謁師云。善揑塑。師正色曰。試塑看。T51n2076_p0236b22方辯不領旨。乃塑師真。可高七寸。曲盡其妙。T51n2076_p0236b23師觀之曰。汝善塑性不善佛性。酬以衣物。僧T51n2076_p0236b24禮謝而去。先天二年七月一日謂門人曰。吾T51n2076_p0236b25欲歸新州。汝速理舟檝。時大眾哀慕乞師且T51n2076_p0236b26住。師曰。諸佛出現猶示涅槃。有來必去理亦T51n2076_p0236b27常然。吾此形骸歸必有所。眾曰。師從此去早T51n2076_p0236b28晚却迴。師曰。葉落歸根來時無口。又問。師之T51n2076_p0236b29法眼何人傳受。師曰。有道者得無心者通。又T51n2076_p0236c01問。後莫有難否。曰吾滅後五六年。當有一T51n2076_p0236c02人來取吾首。聽吾記曰。頭上養親。口裏須餐。T51n2076_p0236c03遇滿之難。楊柳為官。又云。吾去七十年有二T51n2076_p0236c04菩薩。從東方來。一在家一出家。同時興化建T51n2076_p0236c05立吾宗。締緝伽藍昌隆法嗣。言訖往新州國T51n2076_p0236c06恩寺。沐浴訖跏趺而化。異香襲人白虹屬地。T51n2076_p0236c07即其年八月三日也。時韶新兩郡各修靈塔。T51n2076_p0236c08道俗莫決所之。兩郡刺史共焚香祝云。香煙T51n2076_p0236c09引處即師之欲歸焉。時鑪香騰涌直貫曹谿。T51n2076_p0236c10以十一月十三日入塔。壽七十六。時韶州刺T51n2076_p0236c11史韋據撰碑。門人憶念取首之記。遂先以鐵T51n2076_p0236c12葉漆布固護師頸。塔中有達磨所傳信衣西域屈眴T51n2076_p0236c13布也。緝木綿華心織成。後人以碧絹為裏中宗賜磨衲寶鉢方辯塑真T51n2076_p0236c14道具等。主塔侍者尸之。開元十年壬戌八月T51n2076_p0236c15三日。夜半忽聞塔中如拽鐵索聲。僧眾驚起。T51n2076_p0236c16見一孝子從塔中走出。尋見師頸有傷。具以T51n2076_p0236c17賊事聞於州縣。縣令楊侃刺史柳無忝得牒T51n2076_p0236c18切加擒捉。五日於石角村捕得賊人。送韶州T51n2076_p0236c19鞫問。云姓張名淨滿。汝州梁縣人。於洪州開T51n2076_p0236c20元寺。受新羅僧金大悲錢二十千。令取六祖T51n2076_p0236c21大師首。歸海東供養。柳守聞狀未即加刑。乃T51n2076_p0236c22躬至曹谿。問師上足令韜曰。如何處斷。韜曰。T51n2076_p0236c23若以國法論理須誅夷。但以佛教慈悲冤親T51n2076_p0236c24平等。況彼求欲供養罪可恕矣。柳守嘉歎曰。T51n2076_p0236c25始知佛門廣大。遂赦之爾後甚有名賢贊述及檀施珍異。文繁不錄上元T51n2076_p0236c26元年肅宗遣使。就請師衣鉢歸內供養。至永T51n2076_p0236c27泰元年五月五日。代宗夢六祖大師請衣鉢。T51n2076_p0236c28七日勅刺史楊瑊云。朕夢感能禪師請傳法T51n2076_p0236c29袈裟却歸曹溪。今遣鎮國大將軍劉崇景。頂T51n2076_p0237a01戴而送。朕謂之國寶。卿可於本寺如法安置。T51n2076_p0237a02專令僧眾親承宗旨者。嚴加守護勿令遺墜。T51n2076_p0237a03後或為人偷竊。皆不遠而獲。如是者數四。憲T51n2076_p0237a04宗諡大鑒禪師。塔曰元和靈照。皇宋開寶T51n2076_p0237a05初。王師平南海。劉氏殘兵作梗。師之塔廟鞠T51n2076_p0237a06為煨燼。而真身為守塔僧保護一無所損。尋T51n2076_p0237a07有制興修功未竟。會太宗即位留心禪門。頗T51n2076_p0237a08增壯麗焉。大師自唐先天二年癸丑入滅。至T51n2076_p0237a09今景德元年甲辰歲。凡二百九十二年矣。得T51n2076_p0237a10法者除印宗等三十三人各化一方標為正T51n2076_p0237a11嗣。其外藏名匿迹者不可勝紀。今於諸家傳T51n2076_p0237a12記中略錄十人。謂之旁出。
\nT51n2076_p0237a13西域堀多三藏者天竺人也。東遊韶陽見六T51n2076_p0237a14祖。於言下契悟。後遊五臺至定襄縣歷村。見T51n2076_p0237a15一僧結庵而坐。三藏問曰。汝孤坐奚為。曰觀T51n2076_p0237a16靜。三藏曰。觀者何人。靜者何物。其僧作禮T51n2076_p0237a17問曰。此理何如。三藏曰。汝何不自觀自靜。彼T51n2076_p0237a18僧茫然莫知其對。三藏曰。汝出誰門耶。曰神T51n2076_p0237a19秀大師。三藏曰。我西域異道最下根者不墮T51n2076_p0237a20此見。兀然空坐於道何益。其僧却問三藏。T51n2076_p0237a21所師何人。三藏曰。我師六祖。汝何不速往曹T51n2076_p0237a22谿決其真要。其僧即捨庵往參六祖具陳前T51n2076_p0237a23事。六祖垂誨與三藏符合。其僧信入。三藏後T51n2076_p0237a24不知所終。
\n韶州法海禪師者曲江人也。初見六祖問曰。T51n2076_p0237a26即心即佛願垂指喻。祖曰。前念不生即心。後T51n2076_p0237a27念不滅即佛。成一切相即心。離一切相即佛。T51n2076_p0237a28吾若具說窮劫不盡。聽吾偈曰。
\nT51n2076_p0237a29法海信受。以偈贊曰。
\nT51n2076_p0237b04壇經云。門人法海者即禪師是也。
\n吉州志誠禪師者吉州太和人也。少於荊南T51n2076_p0237b08當陽山玉泉寺奉事神秀禪師。後因兩宗盛T51n2076_p0237b09化。秀之徒眾往往譏南宗曰。能大師不識一T51n2076_p0237b10字有何所長。秀曰。他得無師之智深悟上乘。T51n2076_p0237b11吾不如也。且吾師五祖親付衣法。豈徒然哉。T51n2076_p0237b12吾所恨不能遠去親近虛受國恩。汝等諸人。T51n2076_p0237b13無滯於此。可往曹谿質疑。他日迴復還為吾T51n2076_p0237b14說。師聞此語禮辭至韶陽。隨眾參請不言來T51n2076_p0237b15處。時六祖告眾曰。今有盜法之人潛在此會。T51n2076_p0237b16師出禮拜具陳其事。祖曰。汝師若為示眾。對T51n2076_p0237b17曰。常指誨大眾。令住心觀靜長坐不臥。祖曰。T51n2076_p0237b18住心觀靜是病非禪。長坐拘身於理何益。聽T51n2076_p0237b19吾偈曰。
\nT51n2076_p0237b20師。曰未審大師以何法誨人。祖曰。吾若言有T51n2076_p0237b23法與人。即為誑汝。但且隨方解縛假名三昧。T51n2076_p0237b24聽吾偈曰。
\nT51n2076_p0237b25師聞偈悔謝。即誓依歸。乃呈一偈曰。
\nT51n2076_p0237b28祖然之。尋迴玉泉。
\n匾檐山曉了禪師者傳記不載。唯北宗門人T51n2076_p0237c03忽雷澄撰塔碑盛行于世。略曰。師住匾檐山。T51n2076_p0237c04法號曉了。六祖之嫡嗣也。師得無心之心。了T51n2076_p0237c05無相之相。無相者森羅眩目。無心者分別熾T51n2076_p0237c06然。絕一言一響。響莫可傳傳之行矣。言莫可T51n2076_p0237c07窮窮之非矣。師自得無無之無不無於無也。T51n2076_p0237c08吾今以有有之有不有於有也。不有之有去T51n2076_p0237c09來非增。不無之無涅槃非減。嗚呼。師住世兮T51n2076_p0237c10曹谿明。師寂滅兮法舟傾。師譚無說兮寰宇T51n2076_p0237c11盈。師示迷徒兮了義乘。匾擔山色垂茲色。空T51n2076_p0237c12谷猶留曉了名。
\n河北智隍禪師者。始參五祖法席。雖甞咨決T51n2076_p0237c14而循乎漸行。後往河北結庵長坐。積二十餘T51n2076_p0237c15載不見惰容。及遇六祖門人策禪師遊歷于T51n2076_p0237c16彼。激以勤求法要。師遂捨庵往參六祖。祖愍T51n2076_p0237c17其遠來便垂開抉。師於言下豁然契悟。前二T51n2076_p0237c18十年所得心都無影響。其夜河北檀越士庶T51n2076_p0237c19忽聞空中有聲曰。隍禪師今日得道也。後迴T51n2076_p0237c20河北開化四眾。
\n洪州法達禪師者洪州豐城人也。七歲出家T51n2076_p0237c22誦法華經。進具之後來禮祖師頭不至地。祖T51n2076_p0237c23呵曰。禮不投地何如不禮。汝心中必有一物T51n2076_p0237c24蘊習。何事耶。師曰。念法華經已及三千部。祖T51n2076_p0237c25曰。汝若念至萬部得其經意。不以為勝則與T51n2076_p0237c26吾偕行。汝今負此事業都不知過。聽吾偈曰。
\nT51n2076_p0237c27祖又曰。汝名什麼。對曰。名法達。祖曰。汝名T51n2076_p0238a01法達。何曾達法。復說偈曰。
\nT51n2076_p0238a02師聞偈悔過曰。而今而後當謙恭一切。惟願T51n2076_p0238a07和尚大慈。略說經中義理。祖曰。汝念此經以T51n2076_p0238a08何為宗。師曰。學人愚鈍。從來但依文誦念。豈T51n2076_p0238a09知宗趣。祖曰。汝試為吾念一遍。吾當為汝解T51n2076_p0238a10說。師即高聲念經至方便品。祖曰止。此經元T51n2076_p0238a11來以因緣出世為宗。縱說多種譬喻。亦無越T51n2076_p0238a12於此。何者因緣。唯一大事。一大事即佛知見T51n2076_p0238a13也。汝慎勿錯解經意。見他道。開示悟入自是T51n2076_p0238a14佛之知見。我輩無分。若作此解乃是謗經毀T51n2076_p0238a15佛也。彼既是佛已具知見。何用更開。汝今當T51n2076_p0238a16信。佛知見者。只汝自心更無別體。蓋為一切T51n2076_p0238a17眾生自蔽光明。貪愛塵境外緣內擾甘受驅T51n2076_p0238a18馳。便勞他從三昧起。種種苦口勸令寢息。莫T51n2076_p0238a19向外求與佛無二。故云開佛知見。汝但勞勞T51n2076_p0238a20執念謂為功課者。何異犛牛愛尾也。師曰。若T51n2076_p0238a21然者但得解義。不勞誦經耶。祖曰。經有何T51n2076_p0238a22過豈障汝念。只為迷悟在人損益由汝。聽吾T51n2076_p0238a23偈曰。
\nT51n2076_p0238a24師聞偈再啟曰。經云。諸大聲聞乃至菩薩。皆T51n2076_p0238a29盡思度量。尚不能測於佛智。今令凡夫但悟T51n2076_p0238b01自心。便名佛之知見。自非上根未免疑謗。又T51n2076_p0238b02經說三車。大牛之車與白牛車如何區別。願T51n2076_p0238b03和尚再垂宣說。祖曰。經意分明。汝自迷背。諸T51n2076_p0238b04三乘人不能測佛智者。患在度量也。饒伊盡T51n2076_p0238b05思共推轉加懸遠。佛本為凡夫說不為佛說。T51n2076_p0238b06此理若不肯信者從他退席。殊不知坐却白T51n2076_p0238b07牛車。更於門外覓三車。況經文明向汝道。無T51n2076_p0238b08二亦無三。汝何不省。三車是假為昔時故。一T51n2076_p0238b09乘是實為今時故。只教汝去假歸實。歸實之T51n2076_p0238b10後實亦無名。應知所有珍財盡屬於汝由汝T51n2076_p0238b11受用。更不作父想。亦不作子想。亦無用想。T51n2076_p0238b12是名持法華經。從劫至劫手不釋卷。從晝至T51n2076_p0238b13夜無不念時也。師既蒙啟發踊躍歡喜。以偈T51n2076_p0238b14贊曰。
\nT51n2076_p0238b15祖曰。汝今後方可名為念經僧也。師從此領T51n2076_p0238b20玄旨。亦不輟誦持。
\n壽州智通禪師者壽州安豐人也。初看楞伽T51n2076_p0238b22經約千餘遍而不會三身四智。禮師求解其T51n2076_p0238b23義。祖曰。三身者。清淨法身汝之性也。圓滿報T51n2076_p0238b24身汝之智也。千百億化身汝之行也。若離本T51n2076_p0238b25性別說三身。即名有身無智。若悟三身無有T51n2076_p0238b26自性。即名四智菩提。聽吾偈曰。
\nT51n2076_p0238b27師曰。四智之義可得聞乎。祖曰。既會三身便T51n2076_p0238c03明四智。何更問邪。若離三身別譚四智。此名T51n2076_p0238c04有智無身也。即此有智還成無智。復說偈曰。
\nT51n2076_p0238c05轉識為智者。教中云。轉前五識為成所作智。轉第六識為妙觀察智。轉第七識為平等性智。轉第八識為大T51n2076_p0238c10圓鏡智。雖六七因中轉。五八果上轉。但轉其名而不轉其體也。
\nT51n2076_p0238c11師禮謝以偈贊曰。
\nT51n2076_p0238c12江西志徹禪師者江西人也。姓張氏。名行昌。T51n2076_p0238c17少任俠。自南北分化。二宗主雖亡彼我。而徒T51n2076_p0238c18侶競起愛憎。時北宗門人自立秀師為第六T51n2076_p0238c19祖。而忌能大師傳衣為天下所聞。然祖是菩T51n2076_p0238c20薩預知其事。即置金十兩於方丈。時行昌受T51n2076_p0238c21北宗門人之囑。懷刃入祖室將欲加害。祖舒T51n2076_p0238c22頸而就。行昌揮刃者三都無所損。祖曰。正劍T51n2076_p0238c23不邪邪劍不正。只負汝金不負汝命。行昌驚T51n2076_p0238c24仆。久而方甦求哀悔過。即願出家。祖遂與金T51n2076_p0238c25云。汝且去。恐徒眾翻害於汝。汝可他日易形T51n2076_p0238c26而來。吾當攝受。行昌稟旨宵遁。終投僧出家T51n2076_p0238c27具戒精進。一日憶祖之言。遠來禮覲。祖曰。吾T51n2076_p0238c28久念於汝。汝來何晚。曰昨蒙和尚捨罪。今雖T51n2076_p0238c29出家苦行終難報於深恩。其唯傳法度生乎。T51n2076_p0239a01弟子嘗覽涅槃經。未曉常無常義。乞和尚慈T51n2076_p0239a02悲略為宣說。祖曰。無常者。即佛性也。有常T51n2076_p0239a03者。即善惡一切諸法分別心也。曰和尚所說T51n2076_p0239a04大違經文也。祖曰。吾傳佛心印。安敢違於佛T51n2076_p0239a05經。曰經說佛性是常。和尚却言無常。善惡諸T51n2076_p0239a06法乃至菩提心皆是無常。和尚却言是常。此T51n2076_p0239a07即相違。令學人轉加疑惑。祖曰。涅槃經吾昔T51n2076_p0239a08者聽尼無盡藏讀誦一遍。便為講說。無一字T51n2076_p0239a09一義不合經文。乃至為汝終無二說。曰學人T51n2076_p0239a10識量淺昧。願和尚委曲開示。祖曰。汝知否。佛T51n2076_p0239a11性若常。更說什麼善惡諸法。乃至窮劫無有T51n2076_p0239a12一人發菩提心者。故吾說無常。正是佛說真T51n2076_p0239a13常之道也。又一切諸法若無常者。即物物皆T51n2076_p0239a14有自性容受生死。而真常性有不遍之處。故T51n2076_p0239a15吾說常者。正是佛說真無常義也。佛比為凡T51n2076_p0239a16夫外道執於邪常。諸二乘人於常計無常共T51n2076_p0239a17成八倒故。於涅槃了義教中。破彼偏見。而顯T51n2076_p0239a18說真常真我真淨。汝今依言背義。以斷滅無T51n2076_p0239a19常及確定死常。而錯解佛之圓妙最後微言。T51n2076_p0239a20縱覽千遍有何所益。行昌忽如醉醒。乃說偈T51n2076_p0239a21曰。
\nT51n2076_p0239a22祖曰。汝今徹也。宜名志徹。師禮謝而去。
\n信州智常禪師者本州貴谿人也。髫年出家T51n2076_p0239a28志求見性。一日參六祖。祖問。汝從何來欲求T51n2076_p0239a29何事。師曰。學人近往洪州建昌縣白峯山。禮T51n2076_p0239b01大通和尚。蒙示見性成佛之義。未決狐疑。至T51n2076_p0239b02吉州遇人指迷令投謁和尚。伏願垂慈攝受。T51n2076_p0239b03祖曰。彼有何言句。汝試舉似於吾。與汝證明。T51n2076_p0239b04師曰。初到彼三月未蒙開示。以為法切故。於T51n2076_p0239b05中夜獨入方丈禮拜哀請。大通乃曰。汝見虛T51n2076_p0239b06空否。對曰見。彼曰。汝見虛空有相貌否。對T51n2076_p0239b07曰。虛空無形有何相貌。彼曰。汝之本性猶如T51n2076_p0239b08虛空。返觀自性了無一物可見。是名正見。無T51n2076_p0239b09一物可知。是名真知。無有青黃長短。但見本T51n2076_p0239b10源清淨覺體圓明。即名見性成佛。亦名極樂T51n2076_p0239b11世界。亦名如來知見。學人雖聞此說猶未決T51n2076_p0239b12了。乞和尚誨示令無凝滯。祖曰。彼師所說T51n2076_p0239b13猶存見知故。令汝未了。吾今示汝一偈曰。
\nT51n2076_p0239b14師聞偈已心意豁然。乃述一偈曰。
\nT51n2076_p0239b19廣州志道禪師者南海人也。初參六祖曰。學T51n2076_p0239b24人自出家。覽涅槃經僅十餘載。未明大意。T51n2076_p0239b25願和尚垂誨。祖曰。汝何處未了。對曰。諸行無T51n2076_p0239b26常。是生滅法。生滅滅已。寂滅為樂。於此疑T51n2076_p0239b27惑。祖曰。汝作麼生疑。對曰。一切眾生皆有二T51n2076_p0239b28身。謂色身法身也。色身無常有生有滅。法身T51n2076_p0239b29有常無知無覺。經云。生滅滅已寂滅為樂者。T51n2076_p0239c01未審是何身寂滅何身受樂。若色身者。色身T51n2076_p0239c02滅時。四大分散全是苦。苦不可言樂。若法身T51n2076_p0239c03寂滅。即同草木瓦石。誰當受樂。又法性是生T51n2076_p0239c04滅之體。五蘊是生滅之用。一體五用生滅是T51n2076_p0239c05常。生則從體起用。滅則攝用歸體。若聽更生。T51n2076_p0239c06即有情之類不斷不滅。若不聽更生。即永歸T51n2076_p0239c07寂滅。同於無情之物。如是則一切諸法。被涅T51n2076_p0239c08槃之所禁伏。尚不得生何樂之有。祖曰。汝是T51n2076_p0239c09釋子何習外道斷常邪見。而議最上乘法。據T51n2076_p0239c10汝所解。即色身外別有法身。離生滅求於寂T51n2076_p0239c11滅。又推涅槃常樂。言有身受者。斯乃執吝生T51n2076_p0239c12死耽著世樂。汝今當知。佛為一切迷人認五T51n2076_p0239c13蘊和合為自體相。分別一切法為外塵相。好T51n2076_p0239c14生惡死念念遷流。不知夢幻虛假。枉受輪迴。T51n2076_p0239c15以常樂涅槃翻為苦相終日馳求。佛愍此故乃T51n2076_p0239c16示涅槃真樂。剎那無有生相。剎那無有滅相。T51n2076_p0239c17更無生滅可滅。是則寂滅見前。當見前之時T51n2076_p0239c18亦無見前之量乃謂常樂此樂無有受者亦無T51n2076_p0239c19不受者豈有一體五用之名何況更言涅槃禁T51n2076_p0239c20伏諸法令永不生斯乃謗佛毀法。聽吾偈曰。
\nT51n2076_p0239c21師聞偈踊躍作禮而退。
\n廣州法性寺印宗和尚者吳郡人也。姓印氏。T51n2076_p0240a10從師出家精涅槃大部。唐咸亨元年抵京師。T51n2076_p0240a11勅居大敬愛寺。固辭往蘄春謁忍大師。後於T51n2076_p0240a12廣州法性寺講涅槃經。遇六祖能大師始悟T51n2076_p0240a13玄理。以能為傳法師。又採自梁至唐諸方達T51n2076_p0240a14者之言。著心要集盛行于世。先天二年二月T51n2076_p0240a15二十一日終于會稽山妙喜寺。壽八十有七。T51n2076_p0240a16會稽王師乾立塔銘焉。
\n吉州青原山行思禪師本州安城人也。姓劉T51n2076_p0240a18氏幼歲出家。每群居論道師唯默然。後聞曹T51n2076_p0240a19谿法席乃往參禮。問曰。當何所務即不落階T51n2076_p0240a20級。祖曰。汝曾作什麼。師曰。聖諦亦不為。祖T51n2076_p0240a21曰。落何階級。曰聖諦尚不為。何階級之有。祖T51n2076_p0240a22深器之。會下學徒雖眾師居首焉。亦猶二祖T51n2076_p0240a23不言少林謂之得髓矣。一日祖謂師曰。從上T51n2076_p0240a24衣法雙行師資遞授。衣以表信。法乃印心。吾T51n2076_p0240a25今得人何患不信。吾受衣以來遭此多難。況T51n2076_p0240a26乎後代爭競必多。衣即留鎮山門。汝當分化T51n2076_p0240a27一方無令斷絕。師既得法。住吉州青原山靜T51n2076_p0240a28居寺。六祖將示滅。有沙彌希遷即南嶽石頭和尚也問曰。T51n2076_p0240a29和尚百年後。希遷未審當依附何人。祖曰。尋T51n2076_p0240b01思去。及祖順世。遷每於靜處端坐寂若忘生。T51n2076_p0240b02第一坐問曰。汝師已逝空坐奚為。遷曰。我稟T51n2076_p0240b03遺誡故尋思爾。第一坐曰。汝有師兄行思和T51n2076_p0240b04尚。今住吉州。汝因緣在彼。師言甚直汝自迷T51n2076_p0240b05耳。遷聞語便禮辭祖龕。直詣靜居。師問曰。子T51n2076_p0240b06何方而來。遷曰。曹谿。師曰。將得什麼來。曰。T51n2076_p0240b07未到曹谿亦不失。師曰。恁麼用去曹谿作什T51n2076_p0240b08麼。曰若不到曹谿爭知不失。遷又問曰。曹谿T51n2076_p0240b09大師還識和尚否。師曰。汝今識吾否。曰識T51n2076_p0240b10又爭能識得。師曰。眾角雖多一麟足矣。遷又T51n2076_p0240b11問。和尚出嶺多少時。師曰。我却不知。汝早T51n2076_p0240b12晚離曹谿。曰希遷不從曹谿來。師曰。我亦知T51n2076_p0240b13汝去處也。曰和尚幸是大人莫造次。他日T51n2076_p0240b14師復問遷。汝什麼處來。曰曹谿。師乃舉拂T51n2076_p0240b15子曰。曹谿還有這箇麼。曰非但曹谿。西天亦T51n2076_p0240b16無。師曰。子莫曾到西天否。曰若到即有也。師T51n2076_p0240b17曰。未在。更道。曰和尚也須道取一半。莫全靠T51n2076_p0240b18學人。師曰。不辭向汝道。恐已後無人承當。師T51n2076_p0240b19令希遷持書與南嶽讓和尚曰。汝達書了速T51n2076_p0240b20迴。吾有箇鈯斧子。與汝住山。遷至彼未呈書。T51n2076_p0240b21便問。不慕諸聖不重己靈時如何。讓曰。子問T51n2076_p0240b22太高生。何不向下問。遷曰。寧可永劫沈淪。T51n2076_p0240b23不慕諸聖解脫。讓便休。遷迴至靜居。師問T51n2076_p0240b24曰。子去未久送書達否。遷曰。信亦不通書亦T51n2076_p0240b25不達。師曰。作麼生。遷舉前話了。却云。發時T51n2076_p0240b26蒙和尚許鈯斧子。便請取。師垂一足。遷禮T51n2076_p0240b27拜。尋辭往南嶽玄沙云。大小石頭和尚。被讓師推倒。至今起不得荷澤神T51n2076_p0240b28會來參。師問曰。什麼處來。會曰。曹谿。師曰。T51n2076_p0240b29曹谿意旨如何。會振身而已。師曰。猶滯瓦礫T51n2076_p0240c01在。曰和尚此間莫有真金與人否。師曰。設有T51n2076_p0240c02與汝向什麼處著玄沙云。果然。雲居錫云。只如玄沙道果然。是真金是瓦礫僧T51n2076_p0240c03問。如何是佛法大意。師曰。廬陵米作麼價。師T51n2076_p0240c04既付法石頭。唐開元二十八年庚辰十二月T51n2076_p0240c05十三日。陞堂告眾跏趺而逝。僖宗諡弘濟禪T51n2076_p0240c06師歸真之塔。
\n南嶽懷讓禪師者姓杜氏。金州人也。年十五T51n2076_p0240c08往荊州玉泉寺。依弘景律師出家。受具之後。T51n2076_p0240c09習毘尼藏。一日自歎曰。夫出家者為無為法T51n2076_p0240c10時同學坦然知師志高邁。勸師謁嵩山安和T51n2076_p0240c11尚。安啟發之。乃直詣曹谿參六祖。祖問。什麼T51n2076_p0240c12處來。曰嵩山來。祖曰。什麼物恁麼來。曰說似T51n2076_p0240c13一物即不中。祖曰。還可修證否。曰修證即不T51n2076_p0240c14無。污染即不得。祖曰。只此不污染諸佛之所T51n2076_p0240c15護念。汝既如是吾亦如是。西天般若多羅讖。T51n2076_p0240c16汝足下出一馬駒。蹋殺天下人。並在汝心不T51n2076_p0240c17須速說。師豁然契會。執侍左右一十五載。唐T51n2076_p0240c18先天二年始往衡嶽居般若寺。開元中有沙T51n2076_p0240c19門道一即馬祖大師也住傳法院常日坐禪。師知是法T51n2076_p0240c20器。往問曰。大德坐禪圖什麼。一曰。圖作佛。T51n2076_p0240c21師乃取一塼。於彼庵前石上磨。一曰。師作T51n2076_p0240c22什麼。師曰。磨作鏡。一曰。磨塼豈得成鏡耶。T51n2076_p0240c23坐禪豈得成佛耶。一曰。如何即是。師曰。如T51n2076_p0240c24人駕車不行。打車即是。打牛即是一無對。T51n2076_p0240c25師又曰。汝學坐禪。為學坐佛。若學坐禪禪T51n2076_p0240c26非坐臥。若學坐佛佛非定相。於無住法不應T51n2076_p0240c27取捨。汝若坐佛即是殺佛。若執坐相非達其T51n2076_p0240c28理。一聞示誨如飲醍醐。禮拜問曰。如何用心T51n2076_p0240c29即合無相三昧。師曰。汝學心地法門如下種T51n2076_p0241a01子。我說法要譬彼天澤。汝緣合故當見其道。T51n2076_p0241a02又問曰。道非色相。云何能見。師曰。心地法眼T51n2076_p0241a03能見乎道。無相三昧亦復然矣。一曰。有成壞T51n2076_p0241a04否。師曰。若以成壞聚散而見道者。非見道也。T51n2076_p0241a05聽吾偈曰。
\nT51n2076_p0241a06一蒙開悟心意超然。侍奉十秋日益玄奧。師T51n2076_p0241a09入室弟子總有六人。師各印可云。汝等六人T51n2076_p0241a10同證吾身各契一路。一人得吾眉善威儀常浩一T51n2076_p0241a11人得吾眼善顧盻智達一人得吾耳善聽理坦然一T51n2076_p0241a12人得吾鼻善知氣神照一人得吾舌善譚說嚴峻一T51n2076_p0241a13人得吾心善古今道一又曰。一切法皆從心生。T51n2076_p0241a14心無所生法無能住。若達心地所作無礙。非T51n2076_p0241a15遇上根宜慎辭哉。有一大德。問如鏡鑄像。像T51n2076_p0241a16成後鏡明向什麼處去。師曰。如大德為童子T51n2076_p0241a17時相貌何在法眼別云阿那箇是大德鑄成底像曰只如像成後。為T51n2076_p0241a18什麼不鑑照。師曰。雖然不鑑照。謾他一點不T51n2076_p0241a19得。後馬大師闡化於江西。師問眾曰。道一為T51n2076_p0241a20眾說法否眾曰。已為眾說法。師曰。總未見人T51n2076_p0241a21持箇消息來。眾無對因遣一僧去云。待伊上T51n2076_p0241a22堂時。但問作麼生。伊道底言語記將來。僧去T51n2076_p0241a23一如師旨。迴謂師曰。馬師云。自從胡亂後三T51n2076_p0241a24十年不曾闕鹽醬喫。師然之。天寶三年八月T51n2076_p0241a25十一日圓寂於衡嶽。勅諡大慧禪師最勝輪T51n2076_p0241a26之塔。
\n溫州永嘉玄覺禪師者永嘉人也。姓戴氏。丱T51n2076_p0241a28歲出家遍探三藏。精天台止觀圓妙法門。於T51n2076_p0241a29四威儀中常冥禪觀。後因左谿朗禪師激勵。T51n2076_p0241b01與東陽策禪師同詣曹谿。初到振錫携瓶。繞T51n2076_p0241b02祖三匝。祖曰。夫沙門者具三千威儀八萬細T51n2076_p0241b03行。大德自何方而來生大我慢。師曰。生死事T51n2076_p0241b04大無常迅速。祖曰。何不體取無生了無速乎。T51n2076_p0241b05曰體即無生。了本無速。祖曰。如是如是。于時T51n2076_p0241b06大眾無不愕然。師方具威儀參禮。須臾告辭。T51n2076_p0241b07祖曰。返太速乎。師曰。本自非動豈有速耶。祖T51n2076_p0241b08曰。誰知非動。曰仁者自生分別。祖曰。汝甚得T51n2076_p0241b09無生之意。曰無生豈有意耶。祖曰。無意誰當T51n2076_p0241b10分別。曰分別亦非意。祖歎曰。善哉善哉。少留T51n2076_p0241b11一宿。時謂一宿覺矣。策公乃留師。翌日下山T51n2076_p0241b12迴溫江。學者輻湊。號真覺大師。著證道歌T51n2076_p0241b13一首。及禪宗悟修圓旨自淺之深。慶州刺史T51n2076_p0241b14魏靖。緝而序之成十篇。目為永嘉集並盛行T51n2076_p0241b15于世。
\nT51n2076_p0241b16慕道志儀第一
\nT51n2076_p0241b17\nT51n2076_p0241b18故標第一明慕道儀式。
\nT51n2076_p0241b19戒憍奢意第二
\nT51n2076_p0241b20初雖立志修道善識軌儀。若三業憍奢妄心T51n2076_p0241b21擾動。何能得定。故次第二明戒憍奢意也。
\nT51n2076_p0241b22淨修三業第三
\nT51n2076_p0241b23前戒憍奢略標綱要。今子細檢責令過不生。T51n2076_p0241b24故次第三明淨修三業。戒乎身口意也。
\nT51n2076_p0241b25奢摩他頌第四
\nT51n2076_p0241b26已檢責身口令麁過不生。次須入門修道漸T51n2076_p0241b27次不出定慧。五種起心。六種料簡。故次第四T51n2076_p0241b28明奢摩他頌也。
\nT51n2076_p0241b29毘婆舍那頌第五
\nT51n2076_p0241c01非戒不禪。非禪不慧。上既修定。定久慧明。故T51n2076_p0241c02次第五明毘婆舍那頌也。
\nT51n2076_p0241c03優畢叉頌第六
\nT51n2076_p0241c04偏修於定定久則沈。偏學於慧慧多心動。故T51n2076_p0241c05次第六明優畢叉頌。等於定慧令不沈動。使T51n2076_p0241c06定慧均等捨於二邊。
\nT51n2076_p0241c07三乘漸次第七
\nT51n2076_p0241c08定慧既均則寂而常照。三觀一心。何疑不遣。T51n2076_p0241c09何照不圓。自解雖明悲他未悟。悟有深淺。故T51n2076_p0241c10次第七明三乘漸次也。
\nT51n2076_p0241c11事理不二第八
\nT51n2076_p0241c12三乘悟理理無不窮。窮理在事了事即理。故T51n2076_p0241c13次第八明事理不二。即事而真用祛倒見也。
\nT51n2076_p0241c14勸友人書第九
\nT51n2076_p0241c15事理既融內心自瑩。復悲遠學虛擲寸陰。故T51n2076_p0241c16次第九明勸友人書也。
\nT51n2076_p0241c17發願文第十
\nT51n2076_p0241c18勸友人雖是悲他專心。在一情猶未普。故次T51n2076_p0241c19第十明發願文誓度一切。
\nT51n2076_p0241c20復次觀心十門。初則言其法爾。次則出其觀T51n2076_p0241c21體。三則語其相應。四則警其上慢。五則誡其T51n2076_p0241c22疎怠。六則重出觀體。七則明其是非。八則簡T51n2076_p0241c23其詮旨。九則觸途成觀。十則妙契玄源。
\nT51n2076_p0241c24第一言法爾者。夫心性虛通動靜之源莫二。T51n2076_p0241c25真如絕慮緣計之念非殊。惑見紛馳。窮之則T51n2076_p0241c26唯一寂。靈源不狀。鑒之則以千差。千差不同。T51n2076_p0241c27法眼之名自立。一寂非異。慧眼之號斯存。理T51n2076_p0241c28量雙銷。佛眼之功圓著。是以三諦一境。法身T51n2076_p0241c29之理常清。三智一心般若之明常照。境智冥T51n2076_p0242a01合解脫之應隨機。非縱非橫圓伊之道玄會。T51n2076_p0242a02故知三德妙性宛爾無乖一心。深廣難思何T51n2076_p0242a03出要而非路。是以即心為道者。可謂尋流而T51n2076_p0242a04得源。
\nT51n2076_p0242a05第二出其觀體者。只知一念即空不空非空T51n2076_p0242a06非不空。
\nT51n2076_p0242a07第三語其相應者。心與空相應。則譏毀讚譽T51n2076_p0242a08何憂何喜。身與空相應。則刀割香塗何苦何T51n2076_p0242a09樂。依報與空相應。則施與劫奪何得何失。心T51n2076_p0242a10與空不空相應則愛見都忘慈悲普救。身與T51n2076_p0242a11空不空相應。則內同枯木外現威儀。依報與T51n2076_p0242a12空不空相應。則永絕貪求資財給濟。心與空T51n2076_p0242a13不空非空非不空相應。則實相初明開佛知T51n2076_p0242a14見。身與空不空非空非不空相應。則一塵入T51n2076_p0242a15正受。諸塵三昧起。依報與空不空非空非不T51n2076_p0242a16空相應。則香臺寶閣嚴土化生。
\nT51n2076_p0242a17第四警其上慢者。若不爾者則未相應也。
\nT51n2076_p0242a18第五誡其疎怠者。然渡海應上船。非船何以T51n2076_p0242a19能渡。修心必須入觀。非觀何以明心。心尚未T51n2076_p0242a20明相應何日。思之勿自恃也。
\nT51n2076_p0242a21第六重出觀體者。只知一念即空不空非有T51n2076_p0242a22非無。不知即念即空不空非非有非非無。
\nT51n2076_p0242a23第七明其是非者。心不是有。心不是無。心T51n2076_p0242a24不非有。心不非無。是有是無即墮是。非有T51n2076_p0242a25非無即墮非。如是只是是非之非。未是非是T51n2076_p0242a26非非之是。今以雙非破兩是。是破非是猶是T51n2076_p0242a27非。又以雙非破兩非。非破非非即是是。如是T51n2076_p0242a28只是非是非非之是。未是不非不不非不是T51n2076_p0242a29不不是。是非之惑綿微難見。神清慮靜細而T51n2076_p0242b01研之。
\nT51n2076_p0242b02第八簡其詮旨者。然而至理無言。假文言以T51n2076_p0242b03明其旨。旨宗非觀。藉修觀以會其宗。若旨之T51n2076_p0242b04未明。則言之未的。若宗之未會。則觀之未深。T51n2076_p0242b05深觀乃會其宗。的言必明其旨。旨宗既其明T51n2076_p0242b06會。旨觀何得復存耶。
\nT51n2076_p0242b07第九觸途成觀者。夫再演言詞重標觀體。欲T51n2076_p0242b08明宗旨無異言觀。有逐方移。方移則言理無T51n2076_p0242b09差。無差則觀旨不異。不異之旨即理。無差之T51n2076_p0242b10理即宗。旨一而二名言觀明其弄胤耳。
\nT51n2076_p0242b11第十妙契玄源者。夫悟心之士。寧執觀而迷T51n2076_p0242b12旨。達教之人。豈滯言而惑理。理明則言語道T51n2076_p0242b13斷。何言之能議。旨會則心行處滅。何觀之能T51n2076_p0242b14思。心言不能思議者。可謂妙契寰中矣。
\nT51n2076_p0242b15師先天二年十月十七日安坐示滅。十一月T51n2076_p0242b16十三日塔于西山之陽。勅諡無相大師。塔曰T51n2076_p0242b17淨光。宋朝淳化中太宗皇帝詔本州重修龕T51n2076_p0242b18塔。
\n司空山本淨禪師者絳州人也。姓張氏。幼歲T51n2076_p0242b20披緇于曹谿之室受記。隸司空山無相寺。唐T51n2076_p0242b21天寶三年玄宗遣中使楊光庭入山采常春T51n2076_p0242b22藤。因造丈室禮問曰。弟子慕直斯久。願和尚T51n2076_p0242b23慈悲略垂開示。師曰。天下禪宗碩學咸會京T51n2076_p0242b24師。天使歸朝足可咨決。貧道隈山傍水無所T51n2076_p0242b25用心。光庭泣拜。師曰。休禮貧道。天使為求佛T51n2076_p0242b26邪問道邪。曰弟子智識昏昧。未審佛之與道T51n2076_p0242b27其議云何。師曰。若欲求佛即心是佛。若欲會T51n2076_p0242b28道無心是道。曰云何即心是佛。師曰。佛因心T51n2076_p0242b29悟心以佛彰。若悟無心佛亦不有。曰云何無T51n2076_p0242c01心是道。師曰。道本無心無心名道。若了無心T51n2076_p0242c02無心即道。光庭作禮信受。既迴闕。庭具以山T51n2076_p0242c03中所遇奏聞。即勅光庭詔師。十二月十三T51n2076_p0242c04日到京勅住白蓮亭。越明年正月十五日召T51n2076_p0242c05兩街名僧碩學。赴內道場與師闡揚佛理。時T51n2076_p0242c06有遠禪師者。抗聲謂師曰。今對聖上校量宗T51n2076_p0242c07旨。應須直問直答不假繁辭。只如禪師所見T51n2076_p0242c08以何為道。師答曰。無心是道。遠曰。道因心T51n2076_p0242c09有。何得言無心是道。師曰。道本無名因心名T51n2076_p0242c10道。心名若有道不虛然。窮心既無道憑何立。T51n2076_p0242c11二俱虛妄總是假名。遠曰。禪師見有身心是T51n2076_p0242c12道以否。師曰。山僧身心本來是道。曰適言T51n2076_p0242c13無心是道。今又言身心本來是道。豈不相違。T51n2076_p0242c14師曰。無心是道心泯道無。心道一如故言無T51n2076_p0242c15心是道。身心本來是道。道亦本是身心。身心T51n2076_p0242c16本既是空。道亦窮源無有。曰觀禪師形質甚T51n2076_p0242c17小。却會此理。師曰。大德。只見山僧相。不見T51n2076_p0242c18山僧無相。見相者是大德所見。經云。凡所有T51n2076_p0242c19相皆是虛妄。若見諸相非相。即悟其道。若以T51n2076_p0242c20相為實窮劫不能悟道。曰今請禪師於相上T51n2076_p0242c21說於無相。師曰。淨名經云。四大無主身亦無T51n2076_p0242c22我。無我所見與道相應。大德。若以四大有主T51n2076_p0242c23是我。若有我見窮劫不可會道也。遠公聞語T51n2076_p0242c24失色逡巡避席。師有偈曰。
\nT51n2076_p0242c25復云。一大如是四大亦然。若明四大無主。即T51n2076_p0242c29悟無心。若了無心自然契道。又有志明禪師T51n2076_p0243a01者。問曰。若言無心是道。瓦礫無心亦應是道。T51n2076_p0243a02又云。身心本來是道。四生十類皆有身心亦T51n2076_p0243a03應是道。師曰。大德若作見聞覺知之解。與道T51n2076_p0243a04懸殊。即是求見聞覺知之者。非是求道之人。T51n2076_p0243a05經云。無眼耳鼻舌身意。六根尚無見聞覺知T51n2076_p0243a06憑何而立。窮本不有何處存心。焉得不同草T51n2076_p0243a07木瓦礫。志明杜口而退。師又有偈曰。
\nT51n2076_p0243a08又有真禪師者。問云。道既無心佛有心否。佛T51n2076_p0243a12之與道是一是二。師曰。不一不異。曰佛度眾T51n2076_p0243a13生為有心故。道不度人為無心故。一度一不T51n2076_p0243a14度。何得無二。師曰。若言佛度眾生道無度者。T51n2076_p0243a15此是大德妄生二見。如山僧即不然。佛是虛T51n2076_p0243a16名道亦妄立。二俱不實總是假名。一假之中T51n2076_p0243a17何分二。問曰。佛之與道從是假名。當立名時。T51n2076_p0243a18是誰為立。若有立者何得言無。師曰。佛之與T51n2076_p0243a19道因心而立。推窮立心心亦是無。心既是無T51n2076_p0243a20即悟二俱不實。知如夢幻即悟本空。彊立佛T51n2076_p0243a21道二名。此是二乘人見解。師乃說無修無作。T51n2076_p0243a22偈曰。
\nT51n2076_p0243a23又有法空禪師者。問曰。佛之與道俱是假名。T51n2076_p0243a28十二分教亦應不實。何以從前尊宿皆言修T51n2076_p0243a29道。師曰。大德錯會經意。道本無修大德彊修。T51n2076_p0243b01道本無作大德彊作。道本無事彊生多事。道T51n2076_p0243b02本無知於中彊知。如此見解與道相違。從前T51n2076_p0243b03尊宿不應如是。自是大德不會。請思之。師又T51n2076_p0243b04有偈曰。
\nT51n2076_p0243b05又有安禪師者。問曰。道既假名佛云妄立。十T51n2076_p0243b10二分教亦是接物度生。一切是妄以何為真。T51n2076_p0243b11師曰。為有妄故將真對妄。推窮妄性本空。真T51n2076_p0243b12亦何曾有故。故知真妄總是假名。二事對治T51n2076_p0243b13都無實體。窮其根本一切皆空。曰既言一切T51n2076_p0243b14是妄。妄亦同真。真妄無殊。復是何物。師曰。T51n2076_p0243b15若言何物。何物亦妄。經云。無相似無比況。言T51n2076_p0243b16語道斷如鳥飛空。安公慚伏不知所措。師又T51n2076_p0243b17有偈曰。
\nT51n2076_p0243b18又有達性禪師者。問曰。禪是至妙至微。真妄T51n2076_p0243b22雙泯佛道兩亡。修行性空名相不實。世界如T51n2076_p0243b23幻一切假名。作此解時不可斷絕眾生善惡T51n2076_p0243b24二根。師曰。善惡二根皆因心有。窮心若有根T51n2076_p0243b25亦非虛。推心既無根因何立。經云。善不善法T51n2076_p0243b26從心化生。善惡業緣本無有實。師又有偈曰。
\nT51n2076_p0243b27又有近臣。問曰。此身從何而來。百年之後復T51n2076_p0243c04歸何處。師曰。如人夢時從何而來。睡覺時從T51n2076_p0243c05何而去。曰夢時不可言無。既覺不可言有。雖T51n2076_p0243c06有有無來往無所。師曰。貧道此身亦如其夢。T51n2076_p0243c07又有偈曰。
\nT51n2076_p0243c08上元二年五月五日歸寂。勅諡大曉禪師。
\n婺州玄策禪師者婺州金華人也。出家遊方T51n2076_p0243c15屆于河朔。有智隍禪師者。曾謁黃梅五祖。庵T51n2076_p0243c16居二十年自謂正受。師知隍所得未真。往問T51n2076_p0243c17曰。汝坐於此作麼。隍曰入定。師曰。汝言入T51n2076_p0243c18定。有心耶無心耶。若有心者一切蠢動之類T51n2076_p0243c19皆應得定。若無心者一切草木之流亦合得T51n2076_p0243c20定。曰我正入定時。則不見有有無之心。師曰。T51n2076_p0243c21既不見有有無之心。即是常定。何有出入。若T51n2076_p0243c22有出入則非大定。隍無語良久。問師嗣誰。師T51n2076_p0243c23曰。我師曹谿六祖。曰六祖以何為禪定。師曰。T51n2076_p0243c24我師云。夫妙湛圓寂體用如如。五陰本空六T51n2076_p0243c25塵非有。不出不入不定不亂。禪性無住離住T51n2076_p0243c26禪寂。禪性無生離生禪想。心如虛空亦無虛T51n2076_p0243c27空之量。隍聞此說。遂造于曹谿請決疑翳。T51n2076_p0243c28而祖意與師冥符。隍始開悟。師後却歸金華。T51n2076_p0243c29大開法席。
\n曹谿令韜禪師者吉州人也。姓張氏。依六祖T51n2076_p0244a02出家。未嘗離左右。祖歸寂遂為衣塔主。唐開T51n2076_p0244a03元四年玄宗聆其德風詔令赴闕。師辭疾不T51n2076_p0244a04起。上元元年肅宗遣使取傳法衣入內供養。T51n2076_p0244a05仍勅師隨衣入朝。師亦以疾辭。終于本山。壽T51n2076_p0244a06九十五。勅諡大曉禪師。
\n西京光宅寺慧忠國師者越州諸暨人也。姓T51n2076_p0244a08冉氏。自受心印居南陽白崖山黨子谷。四十T51n2076_p0244a09餘祀不下山門。道行聞于帝里。唐肅宗上元T51n2076_p0244a10二年勅中使孫朝進。齎詔徵赴京。待以師禮。T51n2076_p0244a11初居千福寺西禪院。及代宗臨御復迎止光T51n2076_p0244a12宅精藍。十有六載隨機說法。時有西天大耳T51n2076_p0244a13三藏。到京云。得他心慧眼。帝勅令與國師試T51n2076_p0244a14驗。三藏才見師便禮拜立于右邊。師問曰。T51n2076_p0244a15汝得他心通耶。對曰。不敢。師曰。汝道老僧即T51n2076_p0244a16今在什麼處。曰和尚是一國之師。何得却去T51n2076_p0244a17西川看競渡。師再問。汝道老僧即今在什麼T51n2076_p0244a18處。曰和尚是一國之師。何得却在天津橋上T51n2076_p0244a19看弄猢猻。師第三問語亦同前。三藏良久罔T51n2076_p0244a20知去處。師叱曰。遮野狐精。他心通在什麼T51n2076_p0244a21處。三藏無對僧問。仰山曰。大耳三藏第三度為什麼不見國師。仰山曰。前兩度是涉境心。T51n2076_p0244a22後入自受用三昧。所以不見。又有僧舉前語問玄沙。玄沙曰。汝道前兩度還見麼。玄覺云。前兩度若見。後來為什T51n2076_p0244a23麼不見。且道利害在什麼處。僧問趙州曰。大耳三藏第三度不見國師。未審國師在什麼處。趙州云。在三藏鼻孔T51n2076_p0244a24上。僧問玄沙。既在鼻孔上。為什麼不見。玄沙云。只為太近一日喚侍者。侍者應T51n2076_p0244a25諾。如是三召皆應諾。師曰。將謂吾孤負汝。却T51n2076_p0244a26是汝孤負吾僧問玄沙。國師喚侍者意作麼生。玄沙云。却是侍者會。雲居錫云。且道侍者T51n2076_p0244a27會不會。若道會。國師又道汝孤負吾。若道不會。玄沙又道却是侍者會。且作麼生商量。玄覺徵問僧。什麼是侍者T51n2076_p0244a28會處。僧云。若不會爭解恁麼應玄覺云。汝少會在。又云。若於這裏商量得去。便見玄沙。僧問法眼。國師喚侍者意T51n2076_p0244b01作麼生。法眼云。且去別時來。雲居錫云。法眼恁麼道。為復明國師意不明國師意。僧問趙州。國師喚侍者意作麼T51n2076_p0244b02生。趙州云。如人暗裏書字。字雖不成文彩已彰南泉到參。師問。什麼處T51n2076_p0244b03來。對曰江西來。師曰。還將得馬師真來否。曰T51n2076_p0244b04只遮是。師曰。背後底。南泉便休長慶稜云。大似不知。T51n2076_p0244b05保福展云。幾不到和尚此間。雲居錫云。此二尊者盡扶背後。只如南泉休去。為當扶面前扶背後麻谷T51n2076_p0244b06到參繞禪床三匝於師前振錫而立。師曰。既T51n2076_p0244b07如是何用更見貧道。麻谷又振錫。師叱曰。遮T51n2076_p0244b08野狐精出去。師每示眾云。禪宗學者。應遵佛T51n2076_p0244b09語一乘了義契自心源。不了義者互不相許。T51n2076_p0244b10如獅子身蟲。夫為人師者若涉名利。別開T51n2076_p0244b11異端則自他何益。如世大匠斤斧不傷其手。T51n2076_p0244b12香象所負非驢能堪。有僧問。若為得成佛去。T51n2076_p0244b13師曰。佛與眾生一時放却當處解脫。問作麼T51n2076_p0244b14生得相應去。師云。善惡不思自見佛性。問若T51n2076_p0244b15為得證法身。師曰。越毘盧之境界。曰清淨法T51n2076_p0244b16身作麼生得。師曰。不著佛求耳。問阿那箇是T51n2076_p0244b17佛。師曰。即心是佛。曰心有煩惱否。師曰。煩T51n2076_p0244b18惱性自離。曰豈不斷耶。師曰。斷煩惱者即名T51n2076_p0244b19二乘。煩惱不生名大涅槃。問坐禪看靜此復T51n2076_p0244b20若為。師曰。不垢不淨。寧用起心而看淨相。又T51n2076_p0244b21問。禪師見十方虛空是法身否。師曰。以想心T51n2076_p0244b22取之是顛倒見。問即心是佛可更修萬行否。T51n2076_p0244b23師曰。諸聖皆具二嚴。豈撥無因果耶。又曰。我T51n2076_p0244b24今答汝窮劫不盡。言多去道遠矣。所以道。說T51n2076_p0244b25法有所得斯則野干鳴。說法無所得。是名師T51n2076_p0244b26子吼。南陽張濆行者問。伏承和尚說無情說T51n2076_p0244b27法。某甲未體其事。乞和尚垂示。師曰。汝若問T51n2076_p0244b28無情說法。解他無情方得聞我說法。汝但聞T51n2076_p0244b29取無情說法去。濆曰。只約如今有情方便之T51n2076_p0244c01中。如何是無情因緣。師曰。如今一切動用之T51n2076_p0244c02中。但凡聖兩流都無少分起滅。便是出識不T51n2076_p0244c03屬有無。熾然見覺。只聞無其情識繫執。所以T51n2076_p0244c04六祖云。六根對境分別非識。有僧到參禮。師T51n2076_p0244c05問。蘊何事業。曰講金剛經。師曰。最初兩字是T51n2076_p0244c06什麼。曰如是。師曰。是什麼無對。有人問。如T51n2076_p0244c07何是解脫。師曰。諸法不相到當處解脫。曰恁T51n2076_p0244c08麼即斷去也。師曰。向汝道諸法不相到斷什T51n2076_p0244c09麼。師見僧來。以手作圓相。相中書日字。僧無T51n2076_p0244c10對。師問本淨禪師。汝已後見奇特言語如何T51n2076_p0244c11淨曰。無一念心愛。師曰。是汝屋裏事。肅宗問。T51n2076_p0244c12師得何法。師曰。陛下見空中一片雲麼。帝曰T51n2076_p0244c13見。師曰。釘釘著懸掛著。又問。如何是十身調T51n2076_p0244c14御。師乃起立曰。還會麼。曰不會。師曰。與老T51n2076_p0244c15僧過淨瓶來。又曰。如何是無諍三昧。師曰。檀T51n2076_p0244c16越蹋毘盧頂上行。曰此意如何。師曰。莫認自T51n2076_p0244c17己清淨法身。又問師。師都不視之。曰朕是T51n2076_p0244c18大唐天子。師何以殊不顧視。師曰。還見虛空T51n2076_p0244c19麼。曰見。師曰。他還眨目視陛下否。魚軍容T51n2076_p0244c20問。師住白崖山。十二時中如何修道。師喚童T51n2076_p0244c21子來。摩頂曰。惺惺直然惺惺。歷歷直然歷歷。T51n2076_p0244c22已後莫受人謾。師與紫璘供奉論義。既陞坐。T51n2076_p0244c23供奉曰。請師立義某甲破。師曰。立義竟。供奉T51n2076_p0244c24曰。是什麼義。師曰。果然不見。非公境界。便T51n2076_p0244c25下坐。一日師問紫璘供奉。佛是什麼義。曰是T51n2076_p0244c26覺義。師曰。佛曾迷否。曰不曾迷。師曰。用覺T51n2076_p0244c27作麼無對。又問。如何是實相。師曰。把將虛T51n2076_p0244c28底來。曰虛底不可得。師曰。虛底尚不可得。問T51n2076_p0244c29實相作麼。僧問。如何是佛法大意。師曰。文殊T51n2076_p0245a01堂裏萬菩薩。曰學人不會。師曰。大悲千手眼。T51n2076_p0245a02耽源問。百年後有人問極則事作麼生。師曰。T51n2076_p0245a03幸自可憐生。須要箇護身符子作麼。師以化T51n2076_p0245a04緣將畢涅槃時至。乃辭代宗。代宗曰。師滅度T51n2076_p0245a05後弟子將何所記。師曰。告檀越。造取一所無T51n2076_p0245a06縫塔。曰就師請取塔樣。師良久曰。會麼。曰T51n2076_p0245a07不會。師曰。貧道去後有侍者應真。却知此事。T51n2076_p0245a08大歷十年十二月九日右脅長往。弟子奉靈T51n2076_p0245a09儀於黨子谷建塔。勅諡大證禪師。代宗後詔T51n2076_p0245a10應真入內舉問前語。真良久曰。聖上會麼。曰T51n2076_p0245a11不會。真述偈曰。
\nT51n2076_p0245a12應真後住耽源山。
\n西京荷澤神會禪師者襄陽人也。姓高氏。年T51n2076_p0245a16十四為沙彌謁六祖。祖曰。知識遠來大艱辛T51n2076_p0245a17將本來否。若有本則合識主。試說看。師曰。以T51n2076_p0245a18無住為本。見即是主。祖曰。遮沙彌爭合取T51n2076_p0245a19次語。便以杖打。師於杖下思惟曰。大善知識T51n2076_p0245a20歷劫難逢。今既得遇。豈惜身命。自此給侍。他T51n2076_p0245a21日祖告眾曰。吾有一物無頭無尾無名無字T51n2076_p0245a22無背無面。諸人還識否。師乃出曰。是諸佛之T51n2076_p0245a23本原。神會之佛性。祖曰。向汝道無名無字。T51n2076_p0245a24汝便喚本原佛性。師禮拜而退。師尋往西京T51n2076_p0245a25受戒。唐景龍中却歸曹谿。祖滅後二十年間。T51n2076_p0245a26曹谿頓旨沈廢於荊吳。嵩嶽漸門盛行於秦T51n2076_p0245a27洛。乃入京。天寶四年方定兩宗南能頓宗北秀漸教乃著T51n2076_p0245a28顯宗記盛行于世。一日鄉信至報二親亡。師T51n2076_p0245a29入堂白槌曰。父母俱喪。請大眾念摩訶般T51n2076_p0245b01若。眾纔集師便打槌曰。勞煩大眾。師於上元T51n2076_p0245b02元年五月十三日中夜奄然而化。俗壽七十T51n2076_p0245b03五。二年建塔於洛京龍門。勅於塔所置寶應T51n2076_p0245b04寺。大歷五年賜號真宗般若傳法之堂。七年T51n2076_p0245b05又賜般若大師之塔。
\nT51n2076_p0245b06有僧舉臥輪禪師偈云。
\nT51n2076_p0245b07六祖大師聞之曰。此偈未明心地。若依而行T51n2076_p0245b10之。是加繫縛因。示一偈曰。
\nT51n2076_p0245b11此二偈諸方多舉故附於卷末。臥輪者非名即住處也。
\nT51n2076_p0245b14景德傳燈錄卷第五
\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