--- title: "指月錄 · 洪州百丈山懷海禪師" description: "指月录是明代瞿汝稷编纂的一部重要佛教典籍，成书于万历年间。该书以禅宗公案为核心，收录了从佛祖释迦牟尼到宋代高僧的六百余则禅门语录和典故，系统梳理了禅宗传承脉络。瞿汝稷作为晚明著名居士，以指月为喻，强调文字只是指向真理的工具而非真理本身，体现了禅宗不立文字、直指人心的宗旨。这部著作不仅保存了大量珍贵禅宗史料，更以其精要的选编和独到的评点，成为研究中国禅宗思想发展的重要文献，在佛教史上具有承前启后的地位，至今仍是禅学研究者必读经典。" url: "https://rushiwowen.co/en/r/cma8x2iqk00otl404lqd327f9" --- ### ▲洪州百丈山懷海禪師 > Chan Master Baizhang Huaihai of Mount Baizhang, Hongzhou 福州長樂人王氏子。兒時隨母入寺拜佛。指佛像問母曰。此為誰。母曰佛也。師曰。形容與人無異。我後亦當作佛。丱歲離塵。三學該練。參馬大師為侍者。檀越每送齋飯來。師纔揭開盤盖。馬大師便拈起一片胡餅示眾云。是甚麼。每每如此。經三年。一日侍馬祖行次。見一羣野鴨飛過。祖曰。是甚麼。師曰。野鴨子。祖曰。甚處去也。師曰。飛過去也。祖遂把師鼻扭。負痛失聲。祖曰。又道飛過去也。師於言下有省。雪竇頌。野鴨子。知何許。馬祖見來相共語。話盡雲山水月情。依然不會還飛去。却把住。道道却歸侍者寮。哀哀大哭。同事問曰。汝憶父母耶。師曰無。曰被人罵耶。師曰無。曰哭作甚麼。師曰。我鼻孔被大師扭得痛不徹。同事曰。有甚因緣不契。師曰。汝問取和尚去。同事問大師曰。海侍者有何因緣不。契。在寮中哭。告和尚。為某甲說。大師曰。是伊會也。汝自問取他。同事歸寮曰。和尚道汝會也。教我自問汝。師乃呵呵大笑。同事曰。適來哭。如今為甚却笑。師曰。適來哭。如今笑。同事罔然。次日馬祖陞座。眾纔集。師出卷却席。祖便下座。師隨至方丈。祖曰。我適來未曾說話。汝為甚便卷却席。師曰。昨日被和尚扭得鼻頭痛。祖曰。汝昨日向甚處留心。師曰。鼻頭今日又不痛也。祖曰。汝深明昨日事。師作禮而退　師再參侍立次。祖目視繩牀角拂子。師曰。即此用離此用。祖曰。汝向後開兩片皮。將何為人。師取拂子竪起。祖曰。即此用離此用。師挂拂子於舊處。祖振威一喝。師直得三日耳聾。未幾住大雄山。以所處巖巒峻極。故號百丈。四方學者󰦶至。一日謂眾曰。佛法不是小事。老僧昔被馬大師一喝。直得三日耳聾。黃檗聞舉。不覺吐舌。師曰。子已後莫承嗣馬祖去麼。檗曰不然。今日因和尚舉。得見馬祖大機之應作大用。然且不識馬祖。若嗣馬祖。已後喪我兒孫。師曰。如是如是。見與師齊。減師半德。見過於師。方堪傳授。子甚有超師之見。檗便禮拜。 > A native of Fuzhou, from Changle, he was the son of the Wang family. As a child, he accompanied his mother into a temple to worship the Buddha. Pointing at a Buddha image, he asked his mother, "Who is this?" His mother said, "That is the Buddha." The master said, "His appearance is no different from anyone else's. I too shall become a Buddha later on." In his youth he left worldly life, and mastered the three trainings. He studied under Great Master Ma and served as his attendant. Whenever a benefactor sent vegetarian meals, as soon as the master lifted the lid of the tray, Great Master Ma would pick up a piece of flatbread, show it to the assembly, and say, "What is this?" This happened again and again, for three years. One day, as he was walking with Ma Zu, he saw a flock of wild ducks fly past. Zu said, "What is that?" The master said, "Wild ducks." Zu said, "Where have they gone?" The master said, "They've flown away." Zu then grabbed and twisted the master's nose. Crying out in pain, the master let out a sound. Zu said, "So you still say they've flown away!" At these words, the master had an awakening. Xuedou's verse: Wild ducks—who knows where they are? Ma Zu saw them come and spoke together with him. When the words were exhausted, clouds, mountains, water and moon—still he did not understand, and they flew away. Then he grabbed him—say it, say it! He returned to the attendant's quarters and wept bitterly. His fellow monks asked, "Are you thinking of your parents?" The master said, "No." "Has someone scolded you?" The master said, "No." "Then why are you crying?" The master said, "My nose was twisted by the Great Master until the pain won't go away." His fellow monk said, "What incident was it that didn't fit?" The master said, "Go ask the monk." The fellow monk asked Great Master Ma, "What is the matter with attendant Hai, that he didn't understand and is crying in his quarters? He asks you, sir, to explain it for him." The Great Master said, "He understands. Go ask him yourself." The fellow monk returned to the quarters and said, "The monk said you understand. He told me to ask you myself." The master then burst out laughing. The fellow monk said, "You were just crying—why are you laughing now?" The master said, "Just now I cried; now I laugh." The fellow monk was baffled. The next day, Ma Zu ascended the platform. As soon as the assembly had gathered, the master came forward and rolled up the mat. Zu then stepped down from the platform. The master followed him to the abbot's quarters. Zu said, "Just now I hadn't yet spoken—why did you roll up the mat?" The master said, "Yesterday I had my nose twisted by you, sir, and it hurt." Zu said, "Where were you keeping your attention yesterday?" The master said, "My nose doesn't hurt today." Zu said, "You deeply understand yesterday's matter." The master bowed and withdrew. Once more the master paid a visit and stood in attendance. Zu glanced at the whisk on the corner of the rope chair. The master said, "Use it thus, or depart from it thus?" Zu said, "Hereafter, opening those two pieces of skin of yours, how will you teach people?" The master took up the whisk and held it upright. Zu said, "Use it thus, or depart from it thus?" The master hung the whisk back in its original place. Zu gave a mighty shout, and the master was left deaf for three days. Before long he took up residence on Mount Daxiong. Because the peaks and crags where he dwelled were exceedingly steep and lofty, he was called Baizhang. Scholars from the four directions came crowding to him. One day he said to the assembly, "The Buddha-Dharma is no small matter. In the past, I was given a shout by Great Master Ma, and was left deaf for three days." When Huangbo heard this account, he could not help but stick out his tongue. The master said, "Will you in the future not carry on the lineage of Ma Zu?" Bo said, "Not so. Today, because you, sir, have brought this up, I can see Ma Zu's great function of the great faculty. Yet I still do not know Ma Zu. If I carried on Ma Zu's lineage, afterward I would lose my own descendants." The master said, "So it is, so it is. To see on a level with your teacher diminishes your teacher's virtue by half. To see beyond your teacher—only then can one transmit and teach. You indeed have the eye that surpasses your teacher." Bo then bowed. 溈山問仰山。百丈再參馬祖因緣。此二尊宿。意旨如何。仰曰。此是顯大機大用。溈云。馬祖出八十四人善知識。幾人得大機。幾人得大用。仰云。百丈得大機。黃檗得大用。餘者盡是唱導之師。溈云。如是如是　汾州云。悟去便休。更說甚麼三日耳聾。石門云。若不三日耳聾。爭得悟去。汾州云。我與麼道。較他石門半月程　東林總云。當言不避截舌。當罏不避火迸。佛法豈可曲順人。東林今日向驪龍窟內。爭珠去也。百丈大智。不無他三日耳聾。汾州石門。爭免個二俱瞎漢。只這三老。還曾悟去也無。良久云。祖禰不了。殃及兒孫　又汾陽頌云。每因無事侍師前。師指繩牀角上懸。舉放却歸本位立。分明一喝至今傳　雪竇拈云。奇怪諸禪德。如今列其派者甚多。究其源者極少。總道百丈於喝下大悟。還端的也無。然刀刁相似。魚魯參差。若是明眼漢。瞞他一點不得。只如馬祖道汝向後開兩片皮將何為人。百丈竪起拂子。為復如蟲禦木。為復啐󲣅同時。諸人要會三日耳聾麼。大冶精金應無變色。圜悟勤云。雪竇道諸人要見三日耳聾麼。大冶精金應無變色。這語句沉却多少人了也。雪竇要出氣。露一機一境。千古萬古撲不破。諸人且莫錯會好。大慧杲。自泐潭準和尚處。將謁圜悟勤。過張無盡。一日無盡謂曰。余閱雪竇拈古。至百丈再參馬祖因緣曰。大冶精金應無變色。投卷歎曰。審如是。豈得有臨濟今日耶。遂作一頌曰。馬師一喝大雄峯。深入髑髏三日聾。黃檗聞之驚吐舌。江西從此立宗風。後平禪師致書云。去夏讀臨濟宗派。乃知居士得大機大用。且求頌本。余作頌寄之曰。吐舌耳聾師已曉。搥胷祇得哭蒼天。盤山會裏飜筋斗。到此方知普化顛。諸方往往以余聰明博記。少知余者。師自江西法席來。必能辨優劣。試為余言之。大慧曰。公見處與真淨死心合。張曰。何謂也。大慧舉真淨頌曰。客情步步隨人轉。有大威光不能現。突然一喝雙耳聾。那吒眼開黃檗面。死心拈云。雲巖要問雪竇。既是大冶精金應無變色。為甚麼却三日耳聾。諸人要知麼。從前汗馬無人識。祇要重論盖代功。張拊几曰。不因公語。爭見真淨死心用處。若非二大老。難顯雪竇馬師爾。 > Weishan asked Yangshan about the story of Baizhang's second visit to Mazu. "What was the meaning of these two venerable masters?" Yangshan said, "This reveals the great mechanism and great function." Weishan said, "Mazu produced eighty-four good spiritual teachers. How many attained the great mechanism? How many attained the great function?" Yangshan said, "Baizhang attained the great mechanism. Huangbo attained the great function. The rest were all just chanting guides." Weishan said, "So it is, so it is." Fenzhou said, "Once awakened, that's the end of it. Why speak of three days of deafness?" Shimen said, "If not for three days of deafness, how could he have awakened?" Fenzhou said, "My speaking this way is half a month's journey removed from Shimen." Donglin Zong said, "When it's time to speak, do not avoid having your tongue cut out. When at the forge, do not avoid the sparks. How can the Dharma be bent to accommodate people? Today Donglin goes into the black dragon's lair to seize the pearl. Baizhang, the Great Wise One, did not lack his three days of deafness. Fenzhou and Shimen—how can they escape being two blind men together? As for these three old masters, had they ever truly awakened or not?" After a long pause he said, "The ancestors' debt is not settled; it brings calamity to their descendants." Again, Fenyang's verse says: "Each time, having nothing to do, I attended before my teacher. The teacher pointed to what hung from the corner of the rope-bed. He raised it, put it down, and returned to stand in his original place. One clear shout—to this day it is still passed down." Xuedou commented: "How strange, venerable monks. Nowadays there are many who list the lineages, but extremely few who investigate the source. Everyone says Baizhang had a great awakening under the shout. But is it truly so? Yet 'knife' and 'blade' look alike; 'fish' and 'Lu' differ slightly. If you are a clear-eyed one, you cannot be fooled even a little. Just consider Mazu saying, 'Hereafter, when you open those two flaps of skin, how will you teach people?' Baizhang raised his whisk. Was this like a bug striking wood? Or was it like the simultaneous spit and taste? If you want to understand the three days of deafness—great refined gold should show no change in color." Yuanwu Qin said: "Xuedou says, 'If you want to see the three days of deafness, great refined gold should show no change in color.' This statement has sunk how many people! Xuedou wanted to let out some air. He revealed one mechanism, one situation—through a thousand ages and ten thousand ages it cannot be shattered. All of you, do not misunderstand." Dahui Gao went from Elder Zhun of Letan to visit Yuanwu Qin, passing by Zhang Wujin. One day Wujin said to him: "I was reading Xuedou's commentary on the ancients, and came to the story of Baizhang's second visit to Mazu, where it says, 'Great refined gold should show no change in color.' I put down the scroll and sighed, saying: 'If it were truly so, how could Linji have a today?' So I made a verse: 'Mazu's one shout at Great Hero Peak, Deep into the skull, three days of deafness. Huangbo heard it and was startled, sticking out his tongue. From then on Jiangxi established the school's style.' Later, Chan Master Ping sent a letter saying: 'Last summer I read the Linji lineage records, and realized that the layman had attained the great mechanism and great function. Please send me the verse.' I wrote a verse and sent it to him: 'Spitting out the tongue, deafness—the teacher already understood. Beating the chest, one can only cry to heaven. In the assembly at Panshan he turned somersaults. Only here does one know Puhua was mad.' People everywhere often take me as clever and widely memorized; few truly know me. You have come from the Jiangxi dharma seat; you must be able to discern superior and inferior. Please explain it for me." Dahui said, "Your view agrees with Zhenjing and Sixin." Zhang said, "What do you mean?" Dahui cited Zhenjing's verse: "The guest's feelings turn step by step with others. Having great majestic light, one cannot manifest it. Suddenly one shout, both ears deafened. Nazha's eyes open, Huangbo's face." Sixin commented: "Yunyan wants to ask Xuedou: Since it is 'great refined gold should show no change in color,' why then three days of deafness? Do you want to know? From former times, the sweat-soaked horse—no one recognizes it. Only the achievement of a generation needs to be discussed again." Zhang slapped the table and said, "If not for your words, how could I see where Zhenjing and Sixin functioned? If not for these two great elders, it would be hard to reveal Xuedou and Mazu." 住後。馬師寄三甕醬至。師集眾上堂。開書了。拈拄杖指甕曰。道得即不打破。道不得即打破。眾無語。師打破歸方丈　馬祖一日問師。甚麼處來。師曰。山後來。祖曰。逢著一人麼。曰不逢著。祖曰。為甚麼不逢著。曰若逢著。即舉似和尚。祖曰。甚麼處得這消息來。曰某甲罪過。祖曰。却是老僧罪過　有僧哭入法堂來。師曰。作麼。曰父母俱喪。請師選日。師曰。明日來一時埋却　溈山五峰雲巖侍立次。師問溈山。併却咽㗋唇吻。作麼生道。山曰。却請和尚道。師曰。不辭向汝道。恐已後喪汝兒孫。又問五峰。峰曰。和尚也須併却。師曰。無人處斫額望汝。又問雲巖。巖曰。和尚有也未。師曰。喪我兒孫。 雪竇頌云。却請和尚道。虎頭生角出荒草。十洲春盡花凋殘。珊瑚樹林日杲杲。和尚也併却。龍蛇陣上看謀略。令人長憶李將軍。萬里秋空飛一鶚。和尚有也未。金毛師子不踞地。兩兩三三舊路行。大雄山下空彈指。 師每上堂。有一老人。隨眾聽法。一日眾退。唯老人不去。師問。汝是何人。老人曰。某非人也。於過去迦葉佛時。曾住此山。因學人問。大修行人還落因果也無。某對云。不落因果。遂五百生墮野狐身。今請和尚代一轉語。貴脫野狐身。師曰。汝問。老人曰。大修行人還落因果也無。師曰。不昧因果。老人於言下大悟。作禮曰。某已脫野狐身。住在山後。敢乞依亡僧。律送。師令維那白椎告眾。食後送亡僧。大眾聚議。大眾皆安。涅槃堂又無病人。何故如此。食後師領眾。至山後巖下。以杖挑出一死野狐。乃依法火葬。師至晚上堂舉前因緣。黃檗便問。古人錯祇對一轉語。墮五百生野狐身。轉轉不錯。合作個甚麼。師曰。近前來向汝道。檗近前打師一掌。師笑曰。將謂胡鬚赤。更有赤鬚胡。時溈山在會下作典座。司馬頭陁。舉野狐話問。典座作麼生。座撼門扇三下。司馬曰。太粗生。座曰。佛法不是這個道理。 真淨頌云。不落藏鋒不昧分。要伊從此脫狐身。人人盡道休官好。林下何曾見一人　真如喆頌云。大冶洪罏。烹佛烹祖。規模鎔盡。識者罔措　僧問徑山杲云。大修行人還落因果也無。前百丈道不落因果。為甚麼墮野狐身。徑云。逢人但恁麼舉。僧曰。祇如後百丈道不昧因果。為甚麼脫野狐身。徑云。逢人但恁麼舉。僧云。或有人問徑山。大修行底人還落因果也無。未審和尚向他道甚麼。徑曰。向你道逢人但恁麼舉。杲復有頌云。不落不昧。石頭土塊。陌路相逢。銀山粉碎。拍手呵呵笑一場。明州有個憨布袋　雪峯道圓禪師。依積翠日。宴坐下板。聞二僧舉野狐話。一云不昧因果也未脫得野狐身。一云不落因果又何曾墮野狐來。師聞之聳然。因詣積翠庵。渡㵎猛省。因見南公敘其事。未終涕交󰬇。南公令就侍者榻熟睡。睡覺忽起作偈曰。不落不昧。僧俗本無忌諱。丈夫氣宇如王。爭受囊藏被盖。一條楖𣗖甚縱橫。野狐跳入金毛隊。南公見為之助喜。 問如何是奇特事。師曰。獨坐大雄峰。僧禮拜。師便打普請钁地次。忽有一僧。聞鼓鳴。舉钁頭大笑便歸。師曰。俊哉。此是觀音入理之門。師歸院乃喚其僧問。適來見甚麼道理便恁麼。曰適來肚饑。聞鼓聲歸喫飯。師乃笑。 鏡清云。當時溈山有此一僧。鼓山云。當時溈山無此一僧　圜悟勤云。這僧洪音大振。直得一千五百人大善知識眼目定動。及乎勘證將來。却打個背飜筋斗。若不是溈山。爭見汗馬功高。後來道有此一僧。只得一半。道無此一僧。只得一半。今日板聲鐘聲魚聲鼓聲齊振。或有個拍手呵呵大笑。直向伊道。觀世音菩薩來也　此章或列于溈山章。故諸師皆云溈山。此從傳燈錄。 僧問西堂。有問有答即且置。無問無答時如何。堂曰。怕爛却那。師聞舉乃曰。從來疑這個老兄。曰請和尚道。師曰。一合相不可得　師謂眾曰。有一人長不喫飯不道饑。有一人終日喫飯不道飽。 臨濟示眾云。一人在孤峯頂上無出身之路。一人在十字街領亦無背面。那個在前。那個在後。不作維摩詰。不作傅大士。珍重。又云。有一人論劫在途中不離家舍。有一人離家舍不在途中。阿那個合受人天供養。妙喜拈臨濟語云。賊身已露。 雲巖問。每日區區為阿誰。師曰。有一人要。巖曰。因甚麼不教伊自作。師曰。他無家活。 雲巖煎茶次。道吾問。煎與阿誰。巖曰。有一人要。曰何不教伊自煎。巖曰。幸有某甲在。又藥山問雲巖。作甚麼。巖曰擔屎。山曰。那個聻。巖曰在山。曰汝來去為誰。巖曰。替他東西。山曰。何不教並行。巖曰。和尚莫謗他。山曰。不合恁麼道。巖曰。如何道。山曰。還曾擔麼。 師令僧去章敬處。見伊上堂說法。你便展開坐具禮拜。起將一隻鞋。以袖拂却上塵。倒頭覆下。其僧到章敬。一依師旨。章敬云。老僧罪過。 黃龍新云。百丈逞盡神通。不如章敬道個老僧罪過。 僧問。抱璞投師。請師一鑑。師曰。昨夜南山虎齩大蟲。曰不謬真詮。為甚麼不垂方便。師曰。掩耳偷鈴漢。曰不遇中郎鑑。還同野舍薪。師便打。僧曰。蒼天蒼天。師曰。得與麼多口。曰罕遇知音。拂袖便行。師曰。百丈今日輸却一半。佛鑑云。雖得一場榮。刖却一雙足至晚侍者問。和尚被這僧不肻了便休。師便打。者曰。蒼天蒼天。師曰。罕遇知音。者作禮。師曰。一狀領過　趙州參。師問。近離甚處。曰南泉。師曰。南泉近日有何言句。曰未得之人直須悄然。師曰。悄然一句且置。茫然一句作麼生道。州進前三步。師便喝。州作縮身勢。師曰。大好悄然。州便出去。 或作州曰未得之人直須悄然。師便喝。州作怕勢。師曰大好悄然。州作舞而出。 師有時說法竟。大眾下堂。乃召之。大眾回首。師曰。是甚麼。 藥山目之為百丈下堂句。 上堂。靈光獨耀。迥脫根塵。體露真常。不拘文字。心性無染。本自圓成。但離妄緣。即如如佛　問如何是大乘頓悟法要。師曰。汝等先歇諸緣。休息萬事。善與不善世出世間一切諸法。莫記憶。莫緣念。放捨身心。令其自在。心如木石。無所辨別。心無所行。心地若空。慧日自現。如雲開日出相似。但歇一切攀緣。貪嗔愛取垢淨情盡。對五欲八風不動。不被見聞覺知所縛。不被諸境所惑。自然具足神通妙用。是解脫人。對一切境。心無靜亂。不攝不散。透過一切聲色。無有滯礙。名為道人。善惡是非俱不運用。亦不愛一法。亦不捨一法。名為大乘人。不被一切善惡空有垢淨有為無為世出世間福德智慧之所拘繫。名為佛慧。是非好醜是理非理諸知見情。盡不能繫縛。處處自在。名為初發心菩薩。便登佛地　問對一切境。如何得心如木石去。師曰。一切諸法本不自言空。不自言色。亦不言是非垢淨。亦無心繫縛人。但人自虗妄計著。作若干種解會。起若干種知見。生若干種愛畏。但了諸法不自生。皆從自己一念妄想顛倒取相而有。知心與境本不相到。當處解脫。一一諸法當處寂滅。當處道場。又本有之性不可名目。本來不是凡。不是聖。不是垢淨。亦非空有。亦非善惡。與諸染法相應。名人天二乘界。若垢淨心盡。不住繫縛。不住解脫。無一切有為無為縛脫心量。處於生死。其心自在。畢竟不與諸妄虗幻塵勞蘊界生死諸入和合。迥然無寄。一切不拘。去留無礙。往來生死。如門開相似。夫學道人。若遇種種苦樂稱意不稱意事。心無退屈。不念名聞利養衣食。不貪功德利益。不為世間諸法之所滯礙。無親無愛。苦樂平懷。粗衣遮寒。糲食活命。兀兀如愚如聾。稍有相應分。若於心中廣學知解。求福求智。皆是生死。於理無益。却被知解境風之所漂溺。還歸生死海裏。佛是無求人。求之即乖。理是無求理。求之即失。若著無求。復同於有求。若著無為。復同於有為。故經云。不取於法。不取非法。不取非非法。又云。如來所得法。此法無實無虗。若能一生心如木石相似。不被陰界五欲八風之所漂溺。即生死因斷。去住自由。不為一切有為因果所縛。不被有漏所拘。他時還以無因縛為因。同事利益。以無著心應一切物。以無礙慧解一切縛。亦云應病與藥　問如今受戒。身口清淨。已具諸善。得解脫否。師曰。少分解脫。未得心解脫。亦未得一切處解脫。曰如何是心解脫及一切處解脫。師曰。不求佛法僧。乃至不求福智知解。垢淨情盡。亦不守此無求為是。亦不住盡處。亦不欣天堂畏地獄。縛脫無礙。即身心及一切處皆名解脫。汝莫言少分戒身口意淨便以為了。不知河沙戒定慧門。無漏解脫。都未涉一毫在。努力向前。須猛究取。莫待耳聾眼暗面皺髮白。老苦及身。悲愛纏綿。眼中流淚。心裏慞惶。一無所據。不知去處。到恁麼時節。整理手脚不得也。縱有福智名聞利養。都不相救。為心眼未開。唯念諸境。不知返照。復不見佛道。一生所有善惡業緣悉現於前。或欣或怖。六道五蘊俱時現前。盡敷嚴好。舍宅舟船車轝。光明顯赫。皆從自心貪愛所現。一切惡境。皆變成殊勝之境。但隨貪愛重處。業識所引。隨著受生。都無自由分。龍畜良賤亦總未定。問如何得自由分。師曰。如今得即得。或對五欲八風。情無取捨。慳嫉貪愛。我所情盡。垢淨俱亡。如日月在空。不緣而照。心心如木石。念念如救頭然。亦如香象渡河截流而過。更無疑滯。此人天堂地獄所不能攝也。夫讀經看教語言。皆須宛轉歸就自己。但是一切言教。祇明如今鑒覺自性。但不被一切有無諸境轉。是汝導師。能照破一切有無諸境。是金剛慧。即有自由獨立分。若不能恁麼會得。縱然誦得十二韋陀典。祇成增上慢。却是謗佛。不是修行。但離一切聲色。亦不住於離。亦不住於知解。是修行。讀經看教。若准世間是好事。若向明理人邊數此是壅塞人。十地之人脫不去流入生死河。但是三乘教。皆治貪嗔等病。祇如今念念若有貪瞋等病。先須治之。不用求覔義句知解。知解屬貪。貪變成病。祇如今但離一切有無諸法。亦離於離。透過三句外。自然與佛無差。既自是佛。何慮佛不解語。祇恐不是佛。被有無諸法縛。不得自由。以理未立。先有福智。被福智載去。如賤使貴。不如先立理後有福智。若要福智。臨時作得。撮土成金。撮金為土。變海水為酥酪。破須彌為微塵。攝四大海水入一毛孔。於一義作無量義。於無量義作一義。伏惟珍重　夫語須辨緇素。須識總別語。須識了義不了義教語。了義教辨清。不了義教辨濁。說穢法邊垢揀凡。說淨法邊垢揀聖。從九部教。說向前眾生無眼。須假人雕琢。若於聾俗人前說。直須教渠出家持戒修禪學慧。若是過量俗人。亦不得向伊與麼說。如維摩詰傅大士等類。若於沙門前說。他沙門已受白四羯磨訖。具足全是戒定慧力。更向他與麼說。名非時語。說不應時。亦名綺語。若是沙門。須說淨法邊垢。須說離有無等法。離一切修證。亦離於離。若於沙門中剝除習染。沙門除貪瞋病不去。亦名聾俗。亦須教渠修禪學慧。若是二乘僧。他歇得貪瞋病去盡。依住無貪將為是。是無色界。是障佛光明。是出佛身血。亦須教渠修禪學慧。須辨清濁語。濁法者貪瞋愛取等多名也。清法者菩提涅槃解脫等多名也。只如今鑑覺。但於清濁兩流。凡聖等法。色聲香味觸法。世間出世間法。都不得有纖毫愛取。既不愛取。依住不愛取將為是。是初善。是住調伏心。是聲聞人。是戀筏不捨人。是二乘道。是禪那果。既不愛取。亦不依住不愛取。是中善。是半字教。猶是無色界。免墮二乘道。免墮魔民道。猶是禪那病。是菩薩縛。既不依住不愛取。亦不作不依住知解。是後善。是滿字教。免墮無色界。免墮禪那病。免墮菩薩乘。免墮魔王位。為智障地障行障故。見自己佛性。如夜見色。如云佛地斷二愚。一微細所知愚。二極微細所知愚。故云有大智人破塵出經卷。若透得三句過。不被三段管。教家舉喻。如鹿三跳出網。喚作󱈎外佛。無物拘繫得渠。是屬然燈後佛。是最上乘。是上上智。是佛道上立。此人是佛。有佛性。是導師。是使得無所礙風。是無礙慧。於後能使得因果福智自由。是作車運載因果。處於生不被生之所留。處於死不被死之所礙。處於五陰。如門開。不被五陰礙。去住自由。出入無難。若能與麼。不論階梯勝劣。乃至蟻子之身。但能與麼。盡是淨妙國土不可思議。此猶是解縛語。彼自無瘡。勿傷之也。佛瘡菩薩等瘡。但說有無等法。盡是傷也。有無管一切法。十地是濁流河眾。作清流說。竪清相說濁過患。向前十大弟子。舍利弗富樓那。正信阿難邪信善星等。個個有榜樣。個個有則候。一一被導師說破。不是四禪八定。阿羅漢等。住定八萬劫。他是依執所行。被淨法酒醉。故聲聞人聞佛法。不能發無上道心。所以斷善根人無佛性。教云喚作解脫深坑可畏之處。一念心退。墮地獄猶如箭射。亦不得一向說退。亦不得一向說不退。祇如文殊觀音勢至等。却來須陁洹地。同類誘引。不得言他退。當與麼時。祇喚作須陁洹人。祇如今鑑覺。但不被一切有無諸法管。透三句及一切逆順境得過。聞百千萬億佛出世間。如不聞相似。亦不依住不聞。亦不作不依住知解。說他這個人退。不得量數。管他不著。是佛常住世間。而不染世法。說佛轉法輪退。亦是謗佛法僧。說佛不轉法輪不退。亦是謗佛法僧。肇公云。菩提之道不可圖度。高而無上。廣不可極。淵而無下。深不可測。語也垛生招箭。言鑑覺猶不是從濁辨清。許說如今鑑覺是。除鑑覺外別有。盡是魔說。若守住如今鑑覺。亦同魔說。亦名自然外道說。如今鑑覺是自己佛。是尺寸語。是圖度語。似野干鳴。猶屬黐膠門。本來不認自知自覺是自己佛。向外馳求覔佛。假善知識說出自知自覺作藥。治個向外馳求病。既不向外馳求。病瘥須除藥。若執住自知自覺。是禪那病。是徹底聲聞。如水成氷。全氷是水。救渴難望。亦云。必死之病。世醫拱手。無始不是佛。莫作佛解。佛是眾生邊藥。無病不要喫藥。藥病俱消。喻如清水。佛是甘草和水。亦如蜜和水。極是甘美。若同清水邊數。則不著不是。無是本有。亦云此理是諸人本有。諸佛菩薩喚作示珠人。從來不是個物。不用知渠解渠。不用是渠非渠。但割斷兩頭句。割斷有句不有句。割斷無句不無句。兩頭迹不現。兩頭捉汝不著。量數管汝不得。不是欠少。不是具足。非凡非聖。非明非暗。不是有知。不是無知。不是繫縛。不是解脫。不是一切名目。何以不是實語。若為雕琢虗空。作得佛相貌。若為說道虗空。是青黃赤白作得。如云法無有比。無可喻故。法身無為。不墮諸數。故云聖體無名不可說。如實理空門難湊。喻如大末蟲。處處能泊。惟不能泊於火𦦨之上。眾生心亦爾。處處能緣。惟不能緣於般若之上。參善知識。求覔一知一解。是善知識魔。生語見故。若發四弘誓願。願度一切眾生盡。然後我始成佛。是菩薩發智魔。誓願不相捨故。若持齋戒修禪學慧。是有漏善根。縱然坐道場。示現成等正覺。度恒沙數人。盡證辟支佛果。是善根魔。起貪著故。若於諸法都無貪染。神理獨存。住甚深禪定。更不昇進。是三昧魔。久躭玩故。至上涅槃離欲寂靜。是魔業。若智慧脫若干魔網不去。縱解百本韋陁經。盡是地獄滓。若覔如佛相似。無有是處。如今聞說不著一切善惡有無等法。即為墮空。不知棄本逐末。却是墮空也。求佛求菩提。及一切有無等法。是棄本逐末。祇如今粗食助命。補破遮寒。渴則掬水喫。餘外但是一切有無等法。都無纖毫繫念。此人漸有輕明分。善知識不執有不執無。脫得十句魔語。師語錄中又云。秖如今但無十句。濁心貪心愛心染心瞋心執心住心依心著心取心戀心。但是一句各有三句外。個個透過三句外。但是一切照用任聽縱橫。但是一切舉動施為語默啼笑。盡是佛慧。未審十句濁心即十句魔語否。要當不外此意出語不繫縛人。所有言說不自稱師。說如谷響。言滿天下無口過。堪依止。若道我能說能解說。我是和尚。汝是弟子。者個同於魔說。無端說道。目擊道存。是佛不是佛。是菩提涅槃解脫等。無端說一知一解。見舉一手竪一指。云是禪是道。者個語繫縛人未有住時。祇是重增比丘繩索。縱然不說。亦有口過。寧作心師。不師於心。不了義教。有人天師有導師。了義教中。不為人天師。不師於法。未能依得玄鑑。且依得了義教。猶有相親分。若是不了義教。祇合聾俗人前說。祇如今但不依住一切有無諸法。亦不住無依住。亦不作不依住知解。是名大善知識。亦云惟佛一人是大善知識。為無兩人。餘者盡名外道。亦名魔說。如今祇是說破兩頭句。一切有無境法。但莫貪染。及解縛之事。無別語句教人。若道別有語句教人。別有法與人者。此名外道。亦名魔說。須識了義教不了義教語。須識遮語不遮語。須識生死語。須識藥病語。須識逆順喻語。須識總別語。說道修行得佛。有修有證。是心是佛。即心即佛。是佛說。是不了義教語。是不遮語。是總語。是升合擔語。是揀穢法邊語。是順喻語。是死語。是凡夫前語。不許修行得佛。無修無證。非心非佛。亦是佛說。是了義教語。是遮語。是別語。是百石擔語。是三乘教外語是逆喻語。是揀淨法邊語。是生語。是地位人前語。從須陁洹向上。直至十地。但有語句。盡屬法塵垢。但有語句。盡屬煩惱邊收。但有語句。盡屬不了義教。了義教是持。不了義教是犯。佛地無持犯。了義不了義教盡不許也。從苗辨地。從濁辨清。祇如今鑑覺。若從清邊數。鑑覺亦不是清。不鑑覺亦不是此處有脫誤清亦不是。不清亦不是。聖亦不是。不聖亦不是。見水濁說水濁過患。水若清。都無可說。說却濁他水。若有無問之問。亦有無說之說。佛不為佛說法。平等真如法界。無佛不度眾生。佛不住佛。名真福田。須辨主客語。貪染一切有無境法。被一切有無境惑亂。自心是魔王。照用屬魔民。祇如今鑑覺。但不依住一切有無諸法世間出世間法。亦不作不住知解。亦不依住無知解。自心是佛。照用屬菩薩。心心應衍是主宰。照用屬客塵。如波說水。照萬象以無功。若能寂照不自玄旨。自然貫串於古今。如云神無照功。至功常存。能一切處為導師。眾生性識。他為未曾踏佛階梯。是黐膠性。多時黏著有無諸法。乍喫玄旨藥不得。乍聞格外語。他信不及。所以菩提樹下。四十九日。默然思惟。智慧冥󳬿難說無可比喻說眾生有佛性。亦謗佛法僧。說眾生無佛性。亦謗佛法僧。若言有佛性。名執著謗。若言無佛性。名虗妄謗。如云說佛性有。則增益謗。說佛性無。則損減謗。說佛性亦有亦無。則相違謗。說佛性非有非無。則戲論謗。始欲不說。眾生無解脫之期。始欲說之。眾生又隨語生解。益少損多。故云我寧不說法。疾入於涅槃。向後返尋過去諸佛。皆說三乘法。向後假偈說。假立名字。本不是佛。向渠說是佛。本不是菩提。向渠說是菩提。涅槃解脫等。知渠擔百石擔不起。且與渠一升一合擔。知渠難信了義教。且與渠說不了義教。且得善法流行。亦勝於惡法。善果限滿。惡果便到。得佛則有眾生到。得涅槃則有生死到。得明則有暗到。但是有漏因果飜覆。無有不相酬獻者。若欲免見飜覆之事。但割斷兩頭句。量數管不著。不佛不眾生。不親不疎。不高不下。不平不等。不去不來。但不著文字。隔渠兩頭。捉汝不得。免苦樂相形。免明暗相酬。實理真實亦不真實。虗妄亦不虗妄。不是量數物。喻如虗空不可修治。若心有少許作解。即被量數管著。亦如卦兆。被金木水火土管。亦如黐膠五處俱黏。魔王捉得。自在還家。夫教語皆三句相連。初中後善。初直須教渠發善心。中破善心。後始名好善。菩薩即非菩薩是名菩薩。法非法非非法。總與麼也。若祇說一句。令眾生入地獄。若三句一時說。渠自入地獄。不干教主事說到。如今鑑覺是自己佛。是初善。不守住如今鑑覺。是中善。亦不作不守住知解。是後善。如前屬然燈後佛。祇是不凡亦不聖。莫錯說佛非凡非聖。此土初祖云。無能無聖為佛聖。若言佛聖者亦非。九品精靈龍畜等類。及釋梵已來。皆能通變。上品精靈亦知古今百劫時事。豈得是佛。如阿修羅王身極長大。敵兩倍須彌山。與帝釋戰時。知力不如。領百萬兵眾。入藕絲孔裏藏。通變辯才不少。他且不是佛教語。節級奢緩升降不同。未悟未解喚作貪瞋。悟了喚作佛慧。故云不異舊時人。祇異舊時行履處　問斬草伐木掘地墾土。為有罪報相否。師云。不得定言有罪。亦不得定言無罪。有罪無罪。事在當人。若貪染一切有無等法。有取捨心在。透三句不過。此人定言有罪。若透三句外。心如虗空。亦莫作虗空想。此人定言無罪。又云。罪若作了。道不見有罪。無有是處。若不作罪。道有罪。亦無有是處。如律中本迷煞人。及轉相煞。尚不得煞罪。何況禪宗下相承。心如虗空。不停留一物。亦無虗空相。將罪何處安著　古若有今。今亦有古。古若有佛。今亦有佛。如今若得。直至未來際得。祇如今一念。一念不被一切有無等法管。自古自今。佛祇是人。人祇是佛。亦是三昧定。不用將定入定。不用將禪想禪。不用將佛覔佛。如云法不求法。法不得法。法不行法。法不見法。自然得法。不以得更得。所以菩薩應如是正念於法。罄然獨存。亦無知獨存之法智。性自如如。非因所置。亦名體結。亦名體集。不是智知。不是識識。絕思量處。凝寂體盡。忖度永亡。如海大流盡。波浪不復生。亦云如大海水無風帀帀之波。忽知帀帀之波。此是細中之粗。亡知於知。還如細中之細。是佛境界。從此初知。名三昧之頂。亦名三昧王。亦名爾焰智。出生一切諸三昧。灌一切諸法王子頂。於一切色聲香味觸法剎土。成等正覺。內外通達。悉無有閡。一色一塵。一佛一色。一切佛一切色。一切塵一切佛。一切色聲香味觸法亦復如是。一一徧滿一切剎土。此是細中之粗。是善境界。是一切上流知覺聞見。亦是一切上流出生入死。度一切有無等。是上流所說。亦是上流涅槃。是無上道。是無等等呪。是第一之說。於諸說中最為極深。無人能到。諸佛護念。猶如清波。能說一切水清濁深流廣大之用。諸佛護念。行住坐臥若能如是。我時為現清淨光明身。又云。如汝自等語等。我亦如然。一佛剎聲。一佛剎香。一佛剎味。一佛剎觸。一佛剎事。悉皆如是。從此上至蓮花藏世界。縱廣總皆如是。若守初知為解。名頂結。亦名墮頂結。是一切塵勞之根本。自生知見。無繩自縛。所知故繫。世有二十五。又散一切諸煩惱門。縛著於他。此初知。二乘見之。名為爾𦦨識。亦名微細煩惱。即便斷除。既得除已。名為回神住空窟。亦名三昧酒所醉。亦名解脫魔所縛。世界成壞定力所持。漏向別國土都不覺知。亦名解脫深坑可畏之處。菩薩悉皆遠離　為求無上菩提涅槃。猶是邪願。於自己五陰。被人割截。都無煩惱。亦無一念生彼我心。若依住無一念。將為是。此名法塵垢。十地之人脫不去。流入生死河。而彼心持我慢。識逐利名者。云我得一切無礙。祇是自誑　此土初祖云。心有所是。必有所非。若貴一物。則被一物惑。信被信惑。不信又成謗。莫貴莫不貴。莫信莫不信　問如何是有情無佛性。無情有佛性。師云。從人至佛。是聖情執。從人至地獄。是凡情執。祇如今但於凡聖二境。有染愛心。是名有情無佛性。祇如今但於凡聖二境。及一切有無諸法。都無取捨心。亦無無取捨知解。是名無情有佛性。祇是無其情繫。故名無情。不同木石太虗黃花翠竹之無情。將為有佛性。若言有者。何故經中不見受記而得成佛者。祇如今鑑覺。但不被有情改變。喻如翠竹。無不應機。無不知時。喻如黃花。又云。若踏佛階梯。無情有佛性。未踏佛階梯。有情無佛性。 大小百丈。作小乘見解。莫是未曾見南陽。 未悟未解時名母。悟了名子。亦無無悟解知解。是名母子俱喪　一切言教。祇是治病。為病不同。藥亦不同。所以有時說有佛。有時說無佛。實語治病。病若得瘥。個個是實語。治病若不瘥。個個是虗妄語。實語是虗妄語。生見故。虗妄是實語。斷眾生顛倒故。為病是虗妄。祇有虗妄藥相治　聖地習凡因。佛入眾生中。同類誘引。化導同渠。餓鬼肢節火然。與渠說般若波羅蜜。令渠發心。若一向在聖地。憑何得至彼共渠語。佛入諸類。與眾生作船筏。同渠受苦。無限勞極。佛入苦處。亦同眾生受苦。佛祇是去住自由。不同眾生。佛不是虗空。受苦何得不苦。若說不苦。此語違負。等閒莫說錯說佛神通自在不自在。且慙媿人。不敢說佛是有為是無為。不敢說佛自由不自由。除讚藥方外。不欲得露現兩頭醜陋。教云。若人安佛菩提置有所是邊。其人得大罪。亦云。如不識佛人前。向渠與麼說無過。如無漏牛乳。能治有漏病。其牛者不在高原。不居下隰。此牛乳堪作藥。高原喻於佛。下隰喻於眾生。如云如來實智法身。又無比應作此病。辯才無礙。升騰自在。不生不滅。是名應作明生老病死。疼痛㿇㿇。是暗喫菌羹患痢疾。而終是暗為藏明頭跡。明暗都遣。莫取無取。亦無無取。他不明不暗。王宮生。納耶輸陁羅。八相成道。聲聞外道妄想所計。如云非雜食身。純陁云。我知如來決定不受不食。第一須具兩隻眼。照破兩頭事。莫祇帶一隻眼。向一邊行。即有那一邊到。功德天黑暗女相隨。有智主人二俱不受。祇如今心如虗空相似。學始有所成。西國高祖云。雪山喻大涅槃。此土初祖云。心心如木石。三祖云。兀爾忘緣。曹溪云。善惡都莫思量。先師云。如迷人不辨方所。肇公云。閉智塞聰獨覺冥冥者矣。文殊云。心同虗空故。敬禮無所觀。甚深修多羅。不聞不受持。祇如今但是一切有無諸法。都不見不聞。六根杜塞。若能與麼學與麼持經。始有修行分。者個語逆耳苦口。可中與麼作得。至第二第三生。能向無佛處。坐大道場。示現成等正覺。變惡為善。變善為惡。使惡法教化十地菩薩。使善法教地獄餓鬼。能向明處解明縛。能向暗處解暗縛。又云從色界向上。布施是病。慳貪是藥。從色界向下。慳貪是病。布施是藥。又云。從人至佛是得。從人至地獄是失。是非亦然。三祖云。得失是非一時放却撮金成土。撮土成金。百般作得。變弄自由。於恒沙世界外有求救者。婆伽婆即披三十二相。現其人前。同渠語音。與渠說法隨機感化。應物殊形。變現諸趣。離我我所。猶屬彼邊事。猶是小用。亦是佛事門中收大用者。大身隱於無形。大音匿於希聲。如木中之火。如鐘鼓之聲。因緣未具時。不可言其有無。傍報生天棄之如涕唾。菩薩六度萬行。如乘死屍過岸。如在牢獄廁孔得出。佛披三十二相。喚作垢膩之衣　無善纏。無惡纏。無佛纏。無眾生纏。量數亦然。乃至都無一切量數纏。故云佛是出纏過量人。貪愛知解義句如母愛子。惟多與兒酥喫。消與不消。都總不知。此語喻十地受人天尊貴煩惱。生色界無色界禪定福樂煩惱。不得自在神通飛騰隱顯。徧至十方諸佛淨土聽法之煩惱。學慈悲喜捨因緣煩惱。學空平等中道煩惱。學三明六通四無閡煩惱。學大乘心發四弘誓願煩惱。初地二地三地四地明解煩惱。五地六地七地諸知見煩惱。八地九地十地菩薩雙照二諦煩惱。乃至學佛果百萬阿僧祇諸行煩惱。惟貪義句知解。不知却是繫縛煩惱。故云見河能漂香象若執本清淨本解脫。自是佛。自是禪道解者。即屬自然外道。若執因緣修成證得者。即屬因緣外道。執有即屬常見外道。執無即屬斷見外道。執亦有亦無。即屬邊見外道。執非有非無。即屬空見外道。亦云愚癡外道。祇如今但莫作佛見涅槃等見。都無一切有無等見。亦無無見。名正見。無一切聞。亦無無聞。名正聞文殊是七佛祖師。亦云是娑婆世界第一主首菩薩。無端作見佛想聞法想。被佛威神力故。左降二鐵圍山。不是不解。特與諸學人作標則。令諸後學人莫作與麼見聞。但無一切有無等法。有無等見。一一個個透過三句外。是名如意寶。是名寶華承足。若作佛見法見。但是一切有無等見。名眼翳。見所見故。亦名見纏。亦名見盖。亦名見孽。祇如今念念及一切見聞覺知。及一切塵垢祛得盡。但是一塵一色。總是一佛。但起一念。總是一佛。三世五陰念念。誰知其數。是名佛𨵩塞虗空。是名分身佛。 師甞云。但有舉心動念。盡名破戒。此念云何名分身佛。天魔波旬。覔菩薩一念起處。便擬撲倒。此起念處可覔否。若不可覔見佛聞法底。文殊云何降二鐵圍山。 信著一切法。名信不具。亦名信不圓。亦名偏信不具。故名一闡提。如今欲得驀直悟解。但人法俱泯。人法俱絕。人法俱空。透三句外。是名不墮諸數人。是信法者　佛是纏外人。無纖毫愛取。亦無無愛取知解。是名具足六度萬行。若要莊嚴具。種種皆有。如不要則亦不失他。使得因果。福智自由　問從上祖宗。皆有密語。󳯝相傳授如何。師曰。無有密語。如來無有秘密藏。祇如今鑑覺語言分明。覔形相了不可得。是密語。從須陀洹向上。直至十地。但有語句。盡屬法之塵垢。但有語句。盡屬煩惱邊收。但有語句。盡屬不了義教。但有語句。盡不許也。了義教俱非也。更討甚麼密語供養者。淨三業。前際無煩惱可斷。中際無自性可守。後際無佛可成。是三際斷。是三業清淨。是三輪空。是三檀空。云何比丘給侍於佛。所謂不漏六根者。亦名莊嚴。空無諸漏。林樹莊嚴。空無諸染。花果莊嚴。空無佛眼　問語也垛生招箭。言既垛生。不得無患。患累既同。緇素奚別。師云。但却發箭。塗中相拄。如其相差。必有所傷。谷中尋響。累劫無形。響在口邊。得失在於來問。却問所歸。還被於箭　問大通智勝佛。十劫坐道場。佛法不現前。不得成佛道。如何。師云。劫者滯也。亦云住也。住一善滯於十善。西國云佛。此土云覺。自己鑑覺滯著於善。善根人無佛性。故云佛法不現前。不得成佛道。觸惡住惡。名眾生覺。觸善住善。名聲聞覺。不住善惡二邊。不依住將為是者。名二乘覺。亦名辟支佛覺。既不依住善惡二邊。亦不作不依住知解。名菩薩覺。既不依住。亦不作無依住知解。始得名為佛覺。如云佛不住佛。名真福田。若於千萬人中。忽有一人得者。名無價寶。能於一切處為導師。無佛處云是佛。無法處云是法。無僧處云是僧。名轉大法輪。 僧問臨濟。大通智勝佛。十劫坐道場。佛法不現前。不得成佛道。未審此意如何。乞師指示。濟云。大通者。是自己於處處達其萬法無性無相。名為大通。智勝者。於一切處不疑。不得一法。名為智勝。佛者。心清淨光明透徹法界。得名為佛。十劫坐道場者。十波羅蜜是。佛法不現前者。佛本不生。法本不滅。云何更有現前。不得成佛道者。佛不應更作佛。古人云。佛常在世間。而不染世間法。道流。你欲得作佛。莫隨萬物。心生種種法生。心滅種種法滅。一心不生。萬法無咎。世與出世。無佛無法。亦不現前。亦不曾失。設有者。皆是名言章句。接引小兒。施設藥病。表顯名句。且名句不自名句。還是你目前昭昭靈靈鑒覺聞知照燭底。安一切名句　洪覺範智證傳曰。經盖甞言。若人散亂心。入於塔廟中。一稱南無佛。皆已成佛道。豈一部之經。首尾自相違戾。曰予論此經。盖皆象也。聖人非不欲正言。以有不可勝言者。惟象為能盡其意。佛意以智身不可以三昧處求故也。以智體無所住無所依故。若生想念。願樂見之。即如所應現。無有處所依止故。猶如空谷響。但有應物之音。若呼之即應。無有處所可得。故華嚴經曰。有欲見普賢身及座者。但生想念是也。夫於散亂心時。一念佛號。便得覺道。但生想念。即見普賢。而十劫在定。謂佛法不現。徧會推求。謂普賢不見。非鈍根所知之境也　幻寄曰。三師談法華。如韓嬰說詩。斷章取義。好處不無。欲見大通智勝。只得一邊。 常嗟今日所依之命。饑不得食則死。寒不得衣則死。被四大把定。不如先達者入火不燒。入水不溺。要燒便燒。要溺便溺。去住自由。十地菩薩亦水不能溺。火不能燒。倘要燒且不可得燒。他被量數管定。佛則不與麼。使得四大。風水自由。 瑯琊云。藥王十地。何以燒得。幻寄云。瑯琊未識藥王。 智濁照清。慧清識濁。在佛名照慧。在菩薩名智。在二乘及眾生邊名識。亦名煩惱。在佛名果中說因。在眾生名因中說果。在佛名轉法輪。在菩薩名法輪轉。在菩薩名瓔珞莊嚴具。在眾生名五陰叢林。在佛名本地無明。是無明明。故云無明為道體。不同眾生暗蔽無明。彼是所。此是能。彼是所聞。此是能聞。不一不異。不斷不常。不來不去。是生語句。是出轍語句。不明不暗。不佛不眾生。總與麼也　師凡作務執勞。必先於眾。主者不忍。密收作具而請息之。師曰。吾無德。爭合勞於人。既徧求作具不獲。則亦不食。故有一日不作一日不食之語。流播諸方。唐元和九年正月十七日歸寂。諡大智禪師。