---
title: "宗範 · 調習"
description: "宗範由清代居士錢伊庵編緝於嘉慶年間，是中國佛教的重要論著。該書系統性整理並闡釋了禪宗、淨土宗和天台宗的核心教義，尤其注重性相融通與禪淨雙修的思想。內容結構嚴謹，分卷論述心性、修行與證果，並大量引用歷代祖師語錄作為權威依據。此書反映了清代佛教內部宗派融合的趨勢，對後世居士佛教及民間修行產生了深遠影響，被視為研究明清佛教思想匯通的重要文獻。"
url: "https://rushiwowen.co/en/r/cmcwo80wx0qr1js04ar12qzmt"
---

### 調習

悟門了，當徹見聖凡不二，迷悟不二，生死涅槃不二，有情無情不二。盡虗空，徧法界，十方三世諸佛，於此安住。盡虗空，徧法界，三乘六道，乃至細大蠢動含靈，於此安住。我自無始輪迴，至盡未來際，生生死死，亦於此安住。不特有情於此安住，即十方三世微塵國土，無情依報，億兆品類，亦莫不於此安住。天然具足，更無剩欠。尚有何事不了，須修造修補，畫蛇添足耶？中峰云：住地無明，即是諸佛不動智。我不知習氣為何物，乃欲以佛知見治之。良以眾生無始，既全圓覺成無明。今日開悟，便全無明成圓覺。覰到本地風光，誠然如是。然在天台教中，謂之素身佛。判六即中，祇是理即佛，全無莊嚴，天龍之所忽劣。縱令開悟，亦但是名字即佛。正須由名字而觀行，而相似，而分證，上至究竟，斯為到家。至禪門中，極重此理。即一念印契，立地成佛。然眾生無始結習，輕重不等，應須消盡。楞嚴經云：理則頓悟，乘悟并消。事須漸除，因次第盡。悟心後，當知有調習法也。初祖九年面壁，詔人以行解相應。又云：不覩惡生嫌，不觀善勤措。不捨智就愚，不拋迷就悟。此皆調習之說。二祖混迹酒肆，屠門曰：我自調心，何關汝事？三祖曰：不用求真，惟須息見。心若不異，萬法一如。宗非延促，一念萬年。牛頭融問：四祖既不許作觀，境起時如何對治？祖云：境緣無好醜，好醜起於心。心若不強名，妄情從何起？妄情既不起，真心任徧知。汝但隨心自在，無復對待，即名常住法身，無有變易。六祖曰：迷時師度，悟時自度，只合自性自度。又答荷澤：聽法頓中漸，悟法漸中頓，修行頓中漸，證果漸中頓。圭峰答蕭相公：頓則萬行多方，焉能一時圓滿？語云：真理即悟而頓圓，妄情息之而漸盡。頓圓如初生孩子，一日肢體已全；漸修如長養成人，多年志氣方立。又答：其若悟即同諸佛，何不發神通光明之問？云：識冰是水，藉陽氣以消鎔；悟凡即真，資法力而修習。冰消則水流潤，方呈溉滌之功；妄盡則心靈通，始發通光之應。修心外無別行門。傅大士云：欲得早成，戒心自律。心性雖空，貪瞋體實。莫言心王，空無體性。心性雖空，能凡能聖。是故相勸，好自防慎。剎那造作，還自漂沈。南岳讓云：修證則不無。馬祖云：汝等各信自心是佛。達摩來此，引楞伽佛語心為宗，無門為法門，印眾生心地。夫求法者，應無所求。心外無別佛，佛外無別心。不取善，不捨惡，淨穢兩邊，俱不依怙。達罪性空，念念不可得。無自性故，三界惟心。森羅萬象，一法所印。凡所見色，皆是見心。心不自心，因色故有。於心所生，即名為色。知色空故，生即不生。了此乃可隨時著衣吃飯，長養聖胎，任運過時。問：如何修道？師曰：道不屬修。若言修道，修成還壞，即同聲聞。若言不修，即同凡夫。了得自性本來具足，但善惡事上不滯，喚作修。取善捨惡，觀空入定，即屬造作。若向外馳求，轉疏轉遠。但盡三界心量，一念妄想，即是三界生死根。但無一念，即除生死根，即得法王無上珍寶。前中後念，念念不相待，念念寂滅，喚作海印三昧。聲聞不知聖心本無因果階級，心量妄想，修因證果，雖悟却迷。若上根領會，更不歷階級地位，頓悟本性，對迷說悟。本既無迷，悟亦不立。眾生無量劫常在法性三昧中著衣吃飯，言談六根運用，盡是法性。不解返源逐相，造種種業。若能一念返照，全體聖心。所以道不用修，但莫汙染。有生死心，造作趣向皆汙染。若欲直會平常心是道，無造作、取捨、是非、斷常、凡聖。經云：非凡夫行，非聖賢行，是菩薩行。只今行住坐臥盡是道，即法界建立亦得，掃蕩亦得，盡是妙用。非離真有立處，立處即真。一切法皆佛法，諸法即是解脫。行住坐臥，悉不思議用。不盡有為，不住無為。有為是無為用，無為是有為依。不住於依，故曰如空無所依。迷為識，悟為智。悟自本性，一悟永悟，如日出不與暗合。了心境界，妄想即除，即是無生法性。法性本有，有不假修。禪不屬坐，坐即有著。若見此理，真正合道。隨緣度日，坐起相隨。戒行增熏，積於淨業。但能如是，何慮不通？百丈云：汝等先歇諸緣，休息萬事。善惡世出世一切法，莫記憶緣念，放捨身心令自在。心如木石無分別，心空無所行，慧日自現，如雲開日出相似。但歇一切攀緣，貪瞋垢淨情盡，對五欲八風不動，不被見聞覺知惑，自然具足神通妙用，是解脫人。問：對境如何得心如木石去？師曰：諸法本不自言空言色，亦不言是非垢淨，亦無心繫縛人。但人自虗妄計著，作若干解會愛畏。但了諸法不自生，皆從己一念妄想顛倒取相而有。知心與境本不相到，當處解脫。一一寂滅，當處道場。又本性不可名目，本不是凡聖垢淨空有善惡。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，畢竟不與諸虗妄幻塵蘊界生死諸入和合，迥然無寄，一切不拘。往來生死，如門開相似。人遇種種稱意不稱意事，心無退屈，不貪名聞功德利養，不為世法滯礙，苦樂平懷，衣食活命，兀兀如愚，稍有相應分。若廣學知解求福，智皆生死，却被知解境風漂溺生死海裏。佛是無求人，理是無求理，求之即乖。若著無求無為，復同有求有為。若能一生心如木石，不被五欲八風所漂，即生死因斷，去住自由，不為一切有為因果所縛，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。努力猛究取，莫待老苦，整手脚不得。但隨貪愛重處，業識所引受生，都無自由分。問：如何得自由分？師曰：如今得即得，對五欲八風不動，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。夫讀經教語言，皆須消歸自己。但一切言教，祇明如今鑒覺自性。但不被有無諸境縛，是汝導師。能照破有無境，是金剛慧，即有自由獨立分。但離一切聲色，亦離於離，亦不住於知解，是修行三乘教，皆治貪瞋等病。今若有貪嗔等，先須治之，不用求覓義句知解。知解屬貪，貪變成病。今但離有無諸法，亦離於離，透過三句外，自然與佛無差。既是佛，何愁佛不解語？只恐被有無縛，不自由。以理未立，先有福智，被福智載去，如賤使貴，不如先立理。若要福智，臨時作得。常歎今所依命，不食飢死，無水渴死，欠一日不生，欠一日不死，被四大把定。不如先達者，入火不燒，入水不溺，要燒溺便燒溺，要生即生，要死即死，去住有自由分。如今心如虗空，學始有成。達摩云：心心如木石。三祖云：兀爾忘緣。曹谿云：善惡都莫思量。馬祖云：如迷人不辨方所。肇公云：閉智塞聰，獨覺冥冥。文殊云：心如虗空故，敬禮無所觀。甚深脩多羅，不聞不受持。今但有無諸法，都不見聞，六根杜塞，能與麼學，方有修行分。這箇語，苦口逆耳，與麼作得，至第二三生，能向無佛處，坐大道場，成等正覺。又云：如人見火，但莫手觸，火不燒人。祇如今無十句：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，箇箇透過三句。但是一切照用，任聽縱橫，一切舉動，語默啼笑，盡佛慧。於一一境，不惑不亂，不瞋不喜，六根門頭刮削，併當得淨，是無事人。三句者，不住貪染，亦不依住不貪染，亦無不依住知解，是名般若。黃檗運云：佛與眾生，唯是一心，更無別法。此心無始，不曾生滅，無形相，不屬有無新舊，非長短大小，超過一切限量，名言蹤跡對待，當體便是如空，無邊際，不可測。惟此心是佛，眾生著相外求，使佛覓佛，終不能得。不知息念忘塵，佛自現前。此心眾生不減，佛不添，六度萬行，恒沙功德，本自具足，遇緣即施，緣息即寂。不信此是佛著相，修行皆妄，想與道乖。此心明淨如空，無一點相貌動念，即乖法體著相。

> Once the gate of awakening is clear, one sees directly that sacred and ordinary are not two, delusion and enlightenment are not two, birth-and-death and nirvana are not two, sentient and insentient are not two. Throughout all of space, across the entire cosmos, all Buddhas of the ten directions and three times abide here. Throughout all of space, across the entire cosmos, the three vehicles and six realms, down to the tiniest wriggling creatures with awareness, all abide here. From beginningless cyclic existence to the endless future, through life after life and death after death, I too abide here. Not only sentient beings abide here, but even the countless worlds of the ten directions—insentient realms, billions of kinds and categories—all without exception abide here. This is naturally complete, with nothing lacking or in excess. What remains to be accomplished? What needs to be cultivated or repaired? Would that not be like adding legs to a snake? Zhongfeng said: "The fundamental ignorance that abides is itself the unmoving wisdom of all Buddhas." I wonder what habits even are, that I should try to treat them with Buddha's knowledge and insight. Indeed, since sentient beings from beginningless time have turned complete enlightenment into ignorance, now upon awakening, we turn all ignorance back into complete enlightenment. Looking directly at one's original nature, it truly is so. However, in the Tiantai tradition, this is called a "plain-body Buddha." In the six stages of identity, it is only the stage of "identity in principle," entirely without adornment, which heavenly beings and dragons might overlook or despise. Even if one awakens, it is still only the stage of "identity in name." One must progress from name, to practice, to resemblance, to partial realization, and up to ultimate realization—that is what it means to truly arrive home. In the Zen tradition, this principle is heavily emphasized. With a single moment of recognition, one becomes a Buddha on the spot. However, sentient beings have beginningless habits of varying weight, which must be completely dissolved. The Shurangama Sutra says: "In principle, one awakens suddenly, and with that awakening, all is dissolved together. In practice, one must gradually remove defilements, which are exhausted in sequence." After awakening the mind, one should know there is a method of regulating habits. The First Patriarch faced a wall for nine years, teaching people to align practice with understanding. He also said: "Do not resent evil when you see it, do not rush to do good when you see it. Do not abandon wisdom for stupidity, do not discard awakening for delusion." These are all teachings on regulating habits. The Second Patriarch, mixing in taverns and butcher shops, said: "I am regulating my own mind—what business is it of yours?" The Third Patriarch said: "Do not seek truth; just cease holding views. If the mind is not divided, all dharmas are one thusness. The teaching is neither long nor short; a single moment is ten thousand years." Niutou Farong asked the Fourth Patriarch: "Since you do not approve of contemplation, how should one handle situations when they arise?" The Patriarch said: "Situations have no inherent good or bad; good and bad arise from the mind. If the mind does not artificially name them, where do deluded feelings come from? Since deluded feelings do not arise, the true mind pervades all knowing. Just let the mind be at ease freely, with no more opposition—this is called the eternal dharma body, unchanging and immutable." The Sixth Patriarch said: "When deluded, the teacher guides; when awakened, one guides oneself. It is only fitting that one's own nature guides itself." He also answered Heze: "In hearing the Dharma, there is sudden within gradual; in awakening to the Dharma, there is gradual within sudden; in practice, there is sudden within gradual; in realizing the fruit, there is gradual within sudden." Guifeng answered Chancellor Xiao: "In sudden awakening, how could the myriad practices be completed all at once?" He said: "The true principle, once awakened, is suddenly complete; deluded feelings, once calmed, gradually vanish. Sudden completion is like a newborn child whose limbs are already complete in a day; gradual cultivation is like growing and maturing into an adult, whose aspirations are established only after many years." He also answered: "If awakening makes one equal to all Buddhas, why do you not see the question of manifesting supernatural powers and light?" He said: "Recognizing ice as water, one relies on the sun's warmth to melt it; awakening that the ordinary is true, one relies on the power of Dharma to cultivate." When the ice melts, the water flows and moistens, revealing its function of cleansing; when delusion is exhausted, the mind becomes numinous and unobstructed, and supernatural responses begin to manifest. Apart from cultivating the mind, there is no other practice. Master Fu said: "If you wish to attain quickly, discipline your mind and restrain yourself. Though the nature of mind is empty, greed and anger are real in substance. Do not say that the mind king is empty with no nature. Though the nature of mind is empty, it can become ordinary or sacred. Therefore I urge you: be careful and vigilant. A single moment of misguided action, and you drift and sink again." Nanyue Rang said: "Cultivation and realization are indeed not absent." Mazu said: "Each of you, trust that your own mind is Buddha. Bodhidharma came here, citing the Lankavatara Sutra, with Buddha's words as the essence and the gateless gate as the dharma gate, sealing the ground of sentient beings' minds. Those who seek the Dharma should seek nothing. Outside the mind there is no other Buddha; outside Buddha there is no other mind. Do not grasp good, do not reject evil; do not rely on either side of purity or defilement. Penetrate the emptiness of sin's nature, and not a single thought can be grasped. Because there is no self-nature, the three realms are only mind. The vast array of phenomena is sealed by one dharma. Whatever forms you see are all seeing the mind. The mind is not self-existent; it exists because of forms. What arises from the mind is called form. Knowing that forms are empty, arising is non-arising. Understanding this, you can wear clothes and eat meals at ease, nourish the sacred fetus, and pass through time spontaneously." Someone asked: "How does one cultivate the Way?" The Master said: "The Way does not pertain to cultivation. If you say to cultivate the Way, what is cultivated will decay—then you fall into the level of shravakas. If you say not to cultivate, you are the same as an ordinary person. If you understand that your own nature is originally complete, but simply do not get stuck in good and evil matters, that is called cultivation. Choosing good and rejecting evil, contemplating emptiness and entering samadhi—that is fabrication. If you chase outside, you grow farther and farther away. Just exhaust the mental measure of the three realms; a single thought of delusion is the root of birth-and-death in the three realms. If you do not have a single thought, you eliminate the root of birth-and-death and obtain the unsurpassed treasure of the Dharma King. Past, present, and future thoughts—each thought does not wait for another, each thought is quiescent. This is called the Ocean Seal Samadhi. Shravakas do not know that the sacred mind is originally without cause and effect or stages; with mental measure and delusion, they cultivate causes and realize fruits—though awakened, they are still deluded. If those of superior faculties grasp it, they do not pass through stages or positions; they suddenly awaken to their own nature. To delusion, one speaks of awakening. Since fundamentally there is no delusion, awakening is also not established. Sentient beings for countless kalpas have always been wearing clothes and eating meals within the samadhi of dharmata; their speech and the functioning of the six faculties are all dharmata. Not understanding how to return to the source, they chase after forms and create all kinds of karma. If they can reflect back in a single thought, that is the entire sacred mind." Therefore it is said: "The Way does not need to be cultivated—just do not defile it." Having a mind of birth and death, fabrication and pursuit—all of these are defilement. If you wish to directly understand that the ordinary mind is the Way—without fabrication, without grasping and rejecting, without right and wrong, without permanence and extinction, without ordinary and sacred—the sutra says: "Not the conduct of ordinary beings, not the conduct of sages, this is the conduct of bodhisattvas." Right now, walking, standing, sitting, lying down—all are the Way. Whether one establishes the dharma realm or sweeps it away, all are wondrous functions. It is not that there is a place of reality apart from truth; the very place where one stands is truth. All dharmas are Buddha dharmas; all dharmas are liberation. Walking, standing, sitting, lying down are all inconceivable functions. Do not exhaust the conditioned; do not abide in the unconditioned. The conditioned is the function of the unconditioned; the unconditioned is the support of the conditioned. Not abiding in support—therefore it is said: "Like space, it has nothing to rely on." Delusion is consciousness; awakening is wisdom. Awaken to your own nature, and one awakening is eternal awakening, like the sun rising that never mingles with darkness. When the mind and its realms are understood, deluded thoughts are eliminated—this is the birthless dharma nature. The dharma nature is originally present; what is present does not depend on cultivation. Zen does not belong to sitting; sitting already has attachment. If you see this principle, you truly accord with the Way. Pass your days following conditions; sitting and rising follow along. Precept practice increases the accumulation of pure karma. If you can simply do this, how could you fail to penetrate?" Baizhang said: "First put to rest all conditions; rest from all affairs. Do not remember or cling to good and evil, worldly or transcendent dharmas. Let go of body and mind and make them free. Let the mind be like wood or stone, without discrimination—empty, with nothing to do, and the sun of wisdom naturally appears, like clouds clearing and the sun emerging. Just stop all clinging, exhaust all feelings of greed, anger, defilement, and purity. Do not be moved by the five desires and eight winds; do not be confused by seeing, hearing, feeling, and knowing. Naturally you will be complete with supernatural powers and wondrous functions—this is a liberated person." Someone asked: "Facing situations, how can one make the mind like wood or stone?" The Master said: "Dharmas themselves do not say they are empty or form, do not speak of right or wrong, defilement or purity, and have no mind to bind people. But people fabricate with vain imaginings, making all kinds of interpretations, loves, and fears. Just understand that dharmas do not arise by themselves—they all arise from your own single thought of delusion, upside-down grasping of appearances. Know that mind and its objects never actually meet; liberation is right here. Each moment is quiescent; each place is a practice site." "Also, the original nature cannot be named. It is fundamentally not ordinary or sacred, defiled or pure, empty or existent, good or evil. If the mind of defilement and purity is exhausted, you are not bound by bondage, not attached to liberation, with no mental measure of conditioned or unconditioned binding or freeing. Living within birth and death, the mind is at ease—it does not align or combine with any illusory dust, aggregates, realms, or sense entrances. It stands utterly alone, unattached, unrestricted by anything. Coming and going through birth and death is like a door opening and closing. When people encounter all kinds of pleasant or unpleasant matters and the mind does not retreat or shrink—not craving fame, merit, or offerings, not hindered by worldly dharmas, equanimous in pleasure and pain, eating and dressing to sustain life, dull and simple like an idiot—then there is a slight measure of accord. If you broadly study knowledge and seek blessings and wisdom, these are still birth and death. Instead, you will be tossed and drowned by the winds of knowledge and interpretation in the sea of birth and death. Buddha is one who seeks nothing; principle is that which is not sought. To seek it is to miss it. If you cling to non-seeking and non-action, you again fall into seeking and acting. If you can live your whole life with a mind like wood or stone, not drifted by the five desires and eight winds, then the root of birth and death is cut, coming and going are free, and you are not bound by any conditioned causes and effects or restricted by outflows. Later, with the cause of non-binding, you will work for the benefit of others. Respond to all things with a mind without attachment; untie all bonds with unobstructed wisdom." Work hard and investigate deeply! Do not wait until the suffering of old age when you can no longer move your hands and feet. Following wherever greed and attachment are strongest, you will be reborn according to karmic consciousness, with no freedom at all. Someone asked: "How does one attain freedom?" The Master said: "Attain it right now. Do not be moved by the five desires and eight winds; have no feelings of grasping or rejecting. When stinginess, envy, greed, and attachment—the feelings of 'mine'—are exhausted, and defilement and purity both vanish, like the sun and moon in space shining without depending on anything, then mind after mind is like wood or stone, and thought after thought is like saving your head from fire. It is also like the fragrant elephant crossing the river, cutting through the current and going straight across, with no hesitation or obstruction. Such a person cannot be contained by heaven or hell." When reading sutras and teachings, one must return them all to oneself. All words and teachings only illuminate the present awareness of one's own nature. Simply not being bound by any states of existence or non-existence—that is your guide. Being able to illumine and break through the states of existence and non-existence—that is the vajra wisdom. That gives you the independent portion of freedom. Just depart from all sounds and forms, also depart from departing, and do not abide in knowledge and interpretation. The three vehicles of teaching all treat the diseases of greed and anger. If you currently have greed and anger, you must first treat them—no need to seek meanings, phrases, or intellectual understanding. Intellectual understanding belongs to greed; greed becomes a disease. Now simply depart from all dharmas of existence and non-existence, also depart from departing, pass through beyond the three sentences, and naturally you will be no different from Buddha. Since you are Buddha, why worry that Buddha does not understand speech? Only fear being bound by existence and non-existence, not free. If the principle is not yet established but blessings and wisdom come first, you will be carried away by blessings and wisdom—like a lowly servant commanding a noble. It is better to establish the principle first. If you need blessings and wisdom, you can produce them on the spot. I often sigh: relying on the present body with its food—starve and die without eating; thirst and die without water. Not one day short and you are not born; not one day over and you do not die—bound tightly by the four elements. Better are those who have already penetrated: entering fire without being burned, entering water without drowning. If they want to be burned or drowned, then burned or drowned; if they want to live, they live; if they want to die, they die—they have the portion of freedom in coming and going. Now, if the mind is like empty space, then study begins to have accomplishment. Bodhidharma said: "Mind after mind like wood or stone." The Third Patriarch said: "Dully still, forgetting all conditions." Caoxi said: "Think neither good nor evil." Mazu said: "Like a confused person who cannot distinguish directions." Master Zhao said: "Close off wisdom and stop listening; awaken alone in deep obscurity." Manjushri said: "Because the mind is like space, we respectfully bow to that which is not an object of seeing. The extremely profound sutras are not heard, not received, not maintained. Now, if all dharmas of existence and non-existence are neither seen nor heard, and the six faculties are blocked—if you can study this way, only then do you have the portion of practice. These words are bitter to the ear, but if you can do this, then by the second or third life, you can sit in the great bodhimanda where there is no Buddha and become fully enlightened." He also said: "It is like a person seeing fire—just do not touch it with your hand; fire does not burn people. Right now, there are no ten states: turbid mind, greedy mind, loving mind, defiled mind, angry mind, clinging mind, dwelling mind, relying mind, attached mind, grasping mind, longing mind. But each phrase has three phrases, and each one must pass through the three phrases. Whatever seeing and functioning occurs, let it be free and unrestrained. All arising and acting—speech, silence, tears, laughter—are entirely Buddha wisdom. In every single state, do not be confused, do not be disturbed, do not be angry, do not be pleased. Scrape and clean the gates of the six faculties until they are spotless—that is a person with nothing to do. The three phrases are: do not dwell in greed and defilement, also do not rely on not dwelling in greed and defilement, and also have no reliance on knowledge and interpretation. This is called prajna." Huangbo Yun said: "Buddha and sentient beings are only one mind; there is no other dharma. This mind, from beginningless time, has never been born or destroyed. It has no form or characteristics, does not belong to existence or non-existence, new or old, is not long or short, big or small. It transcends all measures, names, traces, and oppositions. In its very essence, it is like space—boundless, immeasurable. Only this mind is Buddha. Sentient beings, attached to forms, seek outside

無始無著相佛，修六度萬行即次第。無始無次第佛，但悟一心，更無少法可得，此即真佛。如虗空，日升不曾明，日沒不曾暗，明暗相奪，空性不變。今不悟此心體，著相修行皆惡法。供養十方佛，不如供一無心道人。無心者，無一切心也。如如之體，內如木石不動搖，外如虗空不塞礙，無能所、相貌、得失、方所。趨者不敢入此法，恐落空無棲泊處，望崖而退。恒河沙者，珍寶馨香沙不貪，糞尿臭穢沙不惡，此即無心之心。離一切相，生佛更無差別。但能無心，便是究竟。若不直下無心，累劫不成道，被三乘功行拘繫不解脫。然證有遲疾，有聞法一念便得無心者，有至十地乃得無心者。長短得無心乃住，更無可修可證，實無所得。一念得與十地得，功用恰齊，只歷劫枉辛勤耳。祖師西來，直指汝心本來是佛，心心不異名。祖見此，頓超三乘諸位。問：現有種種妄想，何以言無？曰：妄本無體，是汝心起。若識心是佛，心本無妄，那得起心更認妄？若不動念，自然無妄。曰：妄起時，佛在何處？曰：覺正是佛。若無妄，覺亦無。問：今悟時，佛在何處？曰：問從何來？覺從何起？語默、動靜、聲色，盡是佛事，不可更頭上安頭。但莫生異念，山水、僧俗、天地，總不出汝心。問：若如此，何處是菩提？曰：菩提無是處。佛不得眾生，亦不失菩提，但一切眾生即菩提相。問：云何發菩提心？曰：菩提無所得。汝聞發菩提心，將謂學取佛去。任三祇修，亦只得報化，與本源真性佛何涉？外求有相佛，與汝不相似。此本源清淨心，生佛世界，有相無相，平等圓明徧照。世人不悟，只認見聞覺知為心。為見覺覆，不覩本體，但直下無心，本體自現。然本心不屬見聞覺知，亦不離見等。但莫於見等上起解，亦莫於見等上動念，亦莫離見等覓心，亦莫捨見等取法。不取不著，縱橫自在，無非道場。心境雙忘，乃是真法。忘境猶易，忘心至難。人不敢忘心，恐落空無撈摸處。不知空本無空，只是一真法界。問：佛空得無明否？曰：無明是諸佛得道處，所以緣起是道場。道場者，無所得也。問：無明者，為明為暗？曰：非明非暗，明暗是代謝法。無明且不明，且不暗，不明不暗，祇自本明。人但欲向明，不欲向暗，不愛無明，煩惱分明。道佛且不明，眾生不暗，法無明暗。故沙門果者，從息慮成，不從學得。古人心利，纔聞一言，便乃絕學，所以喚作絕學無為閑道人。今只欲多知解，翻成壅塞。但消融表裏情盡，都無依執，是無事人。我宗門但知息心便休。汝但除却凡情聖境，心外更無別佛。祖師直指人全體是佛。汝今不識執凡聖，向外馳求，還自迷心。百種多知，不如無求最第一也。道人是無事人，無事亦無。但無一切心，即名無漏。每日行住語言，但莫著有為法，出言瞬目，盡同無漏。如今禪者，皆著一切聲色，何不心同虗空去？如枯木石頭、寒灰死火去，方少分應。但離有無諸法，心如日輪在空，光明自然，不照而照，不是省力底事。到此無棲泊處，即是行諸佛路，便是無所住而生心。此是你清淨法身，名阿耨菩提。古人道：爭似無為實相門，一超直入如來地。若不會此，縱學得多知勤苦，草衣木食，不識自心，盡名邪行。今但學無心，久須實得。為你力量小，不能頓超。但三五十年得箇入處，自然會去。法身從古至今，與佛祖一般，何處欠少？既會是意，努力盡今生去，出息不保入息。告裴相云：即心是佛，無心是道。問：聖無心是佛，凡無心莫沈空否？師云：法無凡聖，亦無空寂。法本不有，莫作無見。法本不無，莫作有見。有無情盡，宗門中只論息機忘見。問：心既是佛，更修六度萬行否？師云：悟在於心，非關六度萬行。諸度門中，佛心第一。但無生死煩惱等心，即不用菩提等法。所以道：佛說一切法，為度一切心。我無一切心，何用一切法？此意難信。達磨來，只可師一人密信。自心是佛，身心俱無，是名大道。實無一法可得，名坐道場。道場者，只是不起諸見。問：何者是精進？師云：身心不起，是名第一強牢精進。云：如何是出三界？師云：善惡都莫思量，當處便出三界。今但無中棲泊，即是行諸佛路。眾生輪迴不息者，意緣走作，心於六道不停，致受種種苦。今但無心，頓息諸緣，但除人我憎愛勝負，多種妄想，性自本來清淨，即是修菩提法。佛等心如頑石無縫罅，一切法透不入，兀然無著，始少分應，即此身心是自由人。達摩面壁，都不令人有見處。只論忘機則佛道隆，分別即魔軍熾。問：若無心行此道，得否？曰：無心便是行此道，說甚得不得？且如瞥起一念便是境，若無一念便是境。忘心自滅，無復可追尋。問：如何得不落階級？師云：終日吃飯，未曾咬著一粒米。終日行路，未曾踏著一片地。與麼時，無人我等相。終日不離一切事，不被諸境惑，名自在人。念念不見一切相，安然端坐，任運不拘，名解脫。努力！努力！此門千萬人，只得三五箇。若不將為事，受殃有日在。故曰：著力今生須了却，莫教累劫受餘殃。臨濟云：學者要求真正知見。若得正見，生死不染，去住自由。不要求殊勝，殊勝自至。山僧指示人，只要你不受惑。要用便用，更莫遲疑。如今病在不自信，被萬境回換不自由。若歇得念念馳求心，便與佛祖不別。欲識佛祖麼？只你面前聽法底是。人信不及，便向外求。約山僧見處，與佛祖不別。今多般用處欠甚麼？一道神光未曾間歇。如是見得，祇是一生無事人。你要與佛祖不別，但莫外求。你一念心上清淨光，是法身佛。一念心上無分別光，是報身佛。一念心上無差別光，是化身佛。此三種佛，即今目前聽法底。祇為不向外求，有此功用。你四大色身不解說法聽法，虗空不解說法聽法，是你目前歷歷底一箇形段孤明，是這箇解說法聽法。如是見得，便與佛祖不別。但一切時更莫間斷，觸目皆是。只為情生智隔，想變體殊，所以輪迴，受種種苦。道流！心法無形，通貫十方。在眼曰見，在耳曰聞。本是一精明，分為六和合。一心既無，隨處解脫。只為馳求心不歇，上他古人閑機境。若真道人，但隨緣消舊業，要行即行，坐即坐，無一念希求佛果。古云：若欲作業求佛，佛是生死大兆。你但隨處作主，立處即真境來。回換不得，縱有五無間業，皆解脫大海。你欲得生死，去住自由。即今識取聽法的人，無形相，無根本，無住處，活潑潑地，應是萬種施設用處，祇是無處所，號之為祕密。問：如何是四種無相境？師云：一念心疑被地礙，一念愛被水溺，一念嗔被火燒，一念喜被風飄。若不被境轉，處處用境，達四大如夢幻。只你聽法者，不是四大。能用四大，如是見得，便乃去住自由。佛六通者，入色聲香味觸法，六界不被惑，皆是空相，不能繫縛。此無依道人，雖是五蘊陋質，便是地行神通。佛現不喜，地獄現不怖。見諸法空相，變即有，不變即無。三界惟心夢幻，空花何勞把捉？唯聽法底人，入火不燒，入水不溺，入地獄如遊園觀，入餓鬼蓄生而不受報。緣何如此？無可嫌底法。你若愛聖憎凡，生死海裏沈浮，不如休歇無事去。已起者莫續，未來者不要放起。一念心歇，喚作菩提樹。若念念歇不得，便上他無明樹，入六道披毛帶角去。你若歇得，便是清淨身界，三界神通變化，意生身大珠云：心為根本。問：根本以何法修？師云：坐禪，禪定即得。忘念不生為禪，坐見本性為定。本性者，是你無生心。坐者，對境無心，八風不能動。得如是定者，雖是凡夫，即入佛位。此頓悟門，無念為宗，妄心不起為旨。以清淨為體，以智為用。無念者，無邪念，非無正念。念有無、善惡、苦樂、冤親、愛憎，皆邪念。不念一切，惟念菩提，名正念。菩提不可得，菩提無所念。無所念者，即一切處無心，是無所念。得無念時，自然解脫。知二性空，即是解脫。不空不得解脫，名為智。二性空即體，知二性空解脫名用。二性空者，不生有無、愛憎等也。

若自了了無心，不住一切處者，即名了了見本性。這不住一切處心者，即佛心，亦名無生心。經云：證無生法忍是也。未得如是時，努力用功，功成自會。一切處無心，即是會。但無愛憎心，即二性空，自然解脫。問：如何是常不離佛？答：心無起滅，對境寂然。一切時畢竟空寂，即常不離佛。得如是見，是為涅槃。證無生法忍，亦名不二法門，亦名一行三昧。何故？不受愛憎，是二性空，是無所見，即是真如無得之理。如論究竟解脫理者，只是事來不受。一切處無心，永寂如空，畢竟清淨，自然解脫。一失人身，萬劫難復。努力！努力！又真如之性，亦空亦不空。以真如妙體無形相，不可得名空。然空無體相中，具足恒沙之用，即無事不應，名亦不空。如此功業，由行為本，若不降心而入取證，無是處。外不染聲等，內不起妄念，名證；不作證想，名無證；亦不作無證想，名無無證，是名畢竟證。僧問南陽忠曰：如何用心即得成佛？曰：無心可用即成佛。問：無心誰成佛？曰：無心自成佛，成佛亦無心。問：人持刀取命，是有是無？曰：是無痛否？曰：痛亦無。問：死後生何道？曰：無死無生亦無道。問：既得無物自在，飢寒所逼，若為用心？曰：飢即食，寒即衣。問：知飢寒應有心。師曰：汝心作何體段？答：無體段。師云：既無體段，即本來無心，何得言有？問：逢見虎狼，如何用心？曰：見如不見，來如不來，彼即無心，惡獸不能加害。問：獨脫無心名何物？曰：喚作無形段金剛大士。問：有何功德？曰：一念與金剛相應，能滅殑伽沙劫生死重罪，得見殑伽沙諸佛。其金剛大士功德無量，殑伽沙說不盡。問：如何一念相應？曰：憶智俱忘即相應。問：憶智忘，誰見諸佛？曰：忘即無，無即佛。問：無何得喚作佛？曰：無亦空，佛亦空，故曰無即佛。問：既無纖毫可得，名為何物？還有相似者否？曰：本無名字，無相似者，世號無比，獨尊努力依此修，無能破壞者。獨脫無畏，常有恒沙聖賢所護，河沙天龍八部所敬，河沙善神來護，永無障礙，何處不得逍遙？問：若為得成佛去？曰：佛與眾生一時放却，當處解脫。問：作麼得相應？曰：善惡不思，自見佛性。問：心有煩惱否？曰：煩惱性自離。問：即心是佛，可更修萬行否？曰：諸佛皆具二嚴，豈撥無因果耶？南泉曰：真理一如，潛行密用，無人覺知，呼為無滲智。亦云：無滲不可思議，等空不動。性非生死流，妙用自足，始與一切行處得自在。故曰：於諸行處無所而行。亦云：徧行三昧，普現色身。用處無蹤跡，不屬見聞覺知。真理自通，妙用自足。大道無形，真理無對，所以不屬見聞覺知。如云不聞，聞是大涅槃。道只箇物，不是聞不聞。問：不屬見聞，如何契會？曰：須會冥契自通。亦曰：了因非從見聞覺知有。見知屬緣，對物始有。者箇靈妙不可思議，不是有對，故云妙用自通。不依傍物，所以道通。不是依通事，須假物方得見。所以道非明暗，法離有無，潛理幽通，無人覺知。亦云：冥會真理，非見聞覺知。故云：息心達本源，故號如如佛，畢竟無依自在人。亦云：本果不從生因所生，唯從了因所了。從上以來，祇教人會道，更無別求。若思量作得道理，盡屬句義。三乘五性義理，無不喚作行履，處處受用具足即得。若論道，即不是一向耽著，被他識拘，亦云貪欲成性。所以云：佛不會道，我自有修行。亦云：正因了六波羅密空，即物拘我不得。祖師恐人迷著因果地位，故來傳法度迷。江西老宿云：不是心，不是佛，不是物。先雖說即心即佛，黃葉止啼之說，如今多有喚心依佛智為道，是聞覺知俱是道，迷頭認影。設認得，亦不是本來頭，寧作心師，不師於心。見聞覺知，皆因緣照物而有，不可常照，所以心智俱不是道。且大道非明暗法，離有無數，數不能及。如空劫時，無佛名，無眾生名，與麼時正是道。只是無人覺知他，數不及他，喚作無名大道，早屬名句了也。所以真理一如，更無思想，纔有思想，即被陰拘，便有眾生及佛名。佛出世喚三界智人，未出世時喚作甚麼佛？只令人會道體非凡聖，喚作還源返本，體解大道。無量劫六道去來，眾生為無了因，故生貪欲，名為在纏，不得自在，暫時岐路。今既如是會，却向裏許行履，不同前時。為了因會本果，故了陰界空，六波羅密空，所以得其自在。若不向裏許行履，如何摧挫得五種貪、二種欲？佛菩薩具福智二嚴，為了因了六波羅密空，體者箇受用，所以不存知見，始得自在。若有知見，即屬地位，便有分劑心量，喚作酬因答果，佛不得自在。今行六波羅密，先用了因會本果，故了此是方便受用，始得自由，去住自在無障礙，亦云方便勤莊嚴，亦云微妙淨法身，只是不許分劑心量。若無如是心，一切行處，乃至彈指合掌，皆是正因，萬行皆同無作，始得自在。所以魔外求我不得，喚作無住心，亦云無滲智不思議妙用自在。故云性海不是覺海，覺海涉緣，即須對物他便妙。如今更別求建立義句，覓勝負知解語言，言有佛救眾生，求佛菩提，皆貪欲破戒，與道懸隔。且法身無為，不墮諸數，法無動搖，不依六塵。經云：佛性是常，心是無常。所以智不是道，心不是佛。今且莫喚心作佛，莫作見聞覺知會，者箇物本無許多名字妙用，自通數量，管他不得，是大解脫。所以道：人心無住處，蹤跡不可尋。故云無滲智不思議智。又云：心如枯木，始有少分，應向那邊會了，却來這邊行履，不證凡聖等位，實無少法可得。但是有因有果，盡屬無常生滅，但會取無量劫來性不變異，即是修行妙用而不住，便是菩薩行。達諸法空，妙用自在，色身三昧熾然，行六波羅密空，處處無礙，處地獄如遊園觀，不可道伊不得作用。眾生無量劫不自了體，著於惡欲，不得自在，受種種苦，不自覺知，及至今日，會取從來性，與今日不別無受。師曰：學般若菩薩如冰稜上行，臨終一毫凡聖情量、纖塵思念不盡，隨念受生，向驢胎馬腹托質，泥犁鑊湯煑煠，從前記持見解智慧都盧失却，依前為螻蟻，雖是善因而遭惡果。且圖箇甚麼？只為貪欲成性，二十五有向脚跟下繫著，無成辦期。祖師惟傳心印，得者即不檢凡聖愚智，直下便爾歇去，頓息萬緣，越生死流。設有眷屬莊嚴，不求自得，一聞千悟，得大總持。倘不如是，祖師來此土，非常有損益。有益者，百千中撈漉一箇半箇，堪為法器；有損者，如前明從他依三乘教修行，却得三賢四果，有進修分。所以云：了即業障本來空，未了還須償宿債。馬祖問石鞏曰：作麼生牧牛？答：一回入草去，驀鼻拽將回。曰：子真牧牛。長慶安問百丈：何者是佛？丈曰：大似騎牛覓牛。問：識得後如何？丈曰：如人騎牛至家。曰：始終如何保任？丈曰：如牧牛人執杖視之，不令犯苗稼。安後云：三十年只看一頭水牯牛，若落路入草，便把鼻孔拽轉，纔犯苗稼便鞭撻。調伏既久，可憐生受人言語，如今變作露地白牛，常在面前，終日露迥迥地，趁亦不去。汝各有大寶，從眼門放光，照山河大地；耳門放光，領一切音響。如是六門，晝夜常放光明，名放光三昧，自不識取。石頭垂語云：言語動用沒交涉。藥山曰：非言語動用，亦沒交涉。頭曰：我這裏針劄不入。藥山曰：我這裏如石上栽花。頭然之。藥山曰：祖師祇教保護，若貪瞋起，切須防禦，莫教掁觝。是你欲知枯木，石頭却須擔荷，實無枝葉可得，然不得絕却語言。我今為汝說這箇語，顯無語底，他那箇本來無耳目等貌。丹霞云：汝須保護一靈之物，不是你造作名邈得，更說甚薦不薦？吾見石頭只教切須自保護此事，不是你談話得，各有一坐具地，更疑甚麼？你須自看善巧方便，慈悲喜捨，不從外得，不著方寸。善巧是文殊，方便是普賢，你更擬趁逐甚麼？我此間無道可修，無法可證，一飲一󲣅，各各有分，不用疑慮。若識得釋迦老凡夫是龐公，臨終告于相曰：但願空諸所有，慎勿實諸所無。

惟宣師曰：凡夫無明，二乘執著，離此病是曰真修。不得勤，不得忘，勤即近執著，忘即落無明，此為心要。趙州云：你被十二時使，老僧使得。十二時無事，衣鉢下究理好。老僧行脚時，除二時粥飯是雜用心，此外更無別用心處，不如是大遠在。溈山祐曰：道人之心，無背無向，亦不閉眼塞耳，但情不附物即得。問：頓悟人更修否？曰：若真悟他自知時，修不修是兩頭語。今初心雖悟，猶有曠劫習氣未頓淨，須教渠淨除現業流識即修也，不可別有法教。修行趣向，從聞入理，聞理深妙，心自圓明，不居惑地。縱有百千妙義，抑揚當時，此乃得座披衣，自作活計始得。以要言之，則實際理地，不受一塵。萬行門中，不捨一法。若單刀直入，則凡聖情盡，體露真常。理事不二，即如如佛。德山曰：汝但無事於心，無心於事，則虗而靈，空而妙。若毛端言之，皆自欺。何故？毫釐繫念，三途業因。瞥爾情生，萬劫羈鎖。聖凡名號總空，名殊相劣，形皆幻色。求之固累，厭之又成患。只要一切時，莫用他聲色。應是從前行履處，一時放却，頓脫羈鎖。一念不生，即前後際斷，無一法可當情。仰山問：如何是真佛行處？溈山曰：以思無思之妙，反思靈𦦨之無窮。思盡還源，性相常住。事理不二，即如如佛。僧問洞山：价教人行鳥道如何？曰：不逢一人，直須足下無私去。直須心心不觸物，步步無處所，常無間斷，始相應。雲巖寶鏡云：臣奉於君，子順於父。不順非孝，不奉非輔。潛行密用，如愚若魯。但能相續，名主中主。僧問：還有不病者麼？洞山曰：有。問：不病者還看和尚麼？曰：老僧看他有分，看時不見有病。曹山辭，洞問：子向甚處去？曰：不變易處去。問：不變易處豈有去耶？曹曰：去亦不變易。曹山云：若承當處分明，即轉諸聖向己，背後方得自由。一切麤重境來，皆作得主。不論天堂地獄餓鬼畜生，但是一切處不移易。元是舊時人，只不行舊時路。若有忻心，還成滯著。若脫得，揀甚麼？今人愛淨潔路，此病最難治。世間麤重事却輕，淨潔病最重。只如佛味祖味，盡為滯著。先師云：擬心是犯戒，得味是破齋。佛味祖味，纔有心便犯。若無為無事淨潔，此乃重無以加也。祖師出世，只為這箇。黧奴白牯修行，却快馳覓。佛祖菩提涅槃，幾時休歇成辦乎？皆是生滅心。不如黧奴與白牯，兀兀無知。但飢吃草，渴飲水。若能恁麼，不愁不成辦。不見道，計較不成。是以知有，乃能披毛戴角，始較些子。人人有坐具地，佛侵他不得。恁麼體會修行，饒令成佛作祖，也只這是。便墮三塗地獄，也只這是。須與他作主始得。若作得主，即是不變易。作不得，便變易也。問：如何免得？曰：知有即得，用免作麼？但是菩提涅槃，煩惱無明等，總不要免。世間麤重事，但知有即得，不要免。免即同變易去也。乃至成祖成佛，菩提涅槃，此等殃禍為不小。因甚如此？只為變易。若不變易，只須觸處自由始得。雲居膺云：直似一息不來底人，方與那箇相應。有少許說話行履分，暫時不在，如同死人。如人常在，愁甚麼事不辦。欲知久遠，只在如今。如歸家到即是，直得頂上光𦦨生，亦不是有。一毫去不盡，即被塵累，況更多。僧問龍牙：古人得箇恁麼便休去？曰：如賊入空室。問：十二時中如何著力？曰：如無手人欲行拳始得。玄沙備云：還識大悟麼？虗空猶從迷妄幻生，何處有三界業？今道無尚誑語，豈況是有知麼？無門，解脫之門；無意，道人之意。動起生死本，靜墮昏沈鄉。動靜雙泯，即落空亡；動靜雙收，顢頇佛性。必須對境如枯木寒灰，臨時應用，不失其宜。鏡照諸像，不亂光輝。十方無影像，三界絕行蹤。不墮往來機，不住中間意。一段光明，未曾昏昧。體寂寂，常的的，不動搖，朗然照。法爾天真，不同修證。祇要虗閑不昧作用，箇中纖毫不盡，即魔眷屬。直饒似秋潭月影，靜夜鐘聲，隨扣無虧，觸波不散，猶是生死岸頭事。道人行處，如火銷冰，終不却成冰。步步履空，智識不能到。動即失宗，覺即迷旨，語路心行處絕。若與麼現前，更疑何事？沒棲泊處，離去來今，本來真淨，動用更無欠少。不悟箇理，妄涉塵事染著。縱悟則塵境紛紜，便擬斂念破除遏捺，即落空。外道，這裏本絕塵境，無位次。悟則縱橫不離本際，凡聖也無立處。動靜揚眉，是真解脫。塵劫事都在目前，時人不遇良朋，不辨邪正。古德云：情存聖量，猶落法塵。己見未忘，還同滲漏。不可持齋持戒，觀空入定，便當去。外道，八萬劫定，不免輪迴。蓋生死根不破，出家兒真實明達，便同諸佛。寂照忘知，虗含萬像，放捨閑緣，歇却心識，方少許相親。不如是，盡被識情帶去，有甚自由分？如今却不如無情木石，說法非常真實，只是少人能聽。具這箇真實發明，便向六道中同於諸佛淨土，更懼何生死？此一門超凡聖因果毗盧妙莊嚴世界海，超他釋迦方便門，直下永劫不教有一物與汝作眼見，不可由汝用功莊嚴得。蓋為識得，即大出脫、大徹頭。人莫祇長戀生死愛網，被善惡業拘將去，無自由分。饒汝鍊得身心同虗空，到精明湛不搖處，不出識陰，喚作如急流水，妄為恬靜，盡出輪迴不得。何似博地凡夫，不用一毫功夫便超󳫠去。肯麼？人如海中坐，向人乞水。若根鈍，直須日夜忘疲，盡一生去，更得人荷挾，刻骨究實，不妨易得。有一般說，昭昭靈靈，能見能聞，大賺人。今問：為甚睡時又不昭靈？認賊為子，是生死根本，妄想緣氣，只因前塵色聲等法分別有。若無前塵，汝此昭靈同於兔角。仁者但識取汝祕密金剛體，山河大地、十方國土、色空明暗及汝身心，乃至諸佛成道利生，莫非皆承汝圓成威光所現。汝有如是奇特當陽出身處，何不發明？今若不了，後入驢胎燒煑去。此煩惱業，不是一兩劫便休，直與汝金剛齊壽。又云：諸人見有險惡大虫、刀劍諸事，逼汝身命，生無限怖。如畫師自畫地獄，看了却生怖，不是別人與汝為過。欲覺此幻惑麼？但識取汝金剛眼睛。若識得，不教有纖塵得露現，何處更有虎狼刀劍解愶嚇汝？直至釋迦如此伎倆，亦覓出頭處不得。所以道：沙門眼把定世界，不漏絲髮，何處更有一物為汝知見？何不急究取？雲門偃云：向你道：直下無事，早埋沒也。更欲尋言覓解，去道轉遠。故知一切有心，天地懸隔。然得的人，道火何曾燒口？終日著衣吃飯，未曾觸著一粒米、挂一縷絲。此猶是門庭之說，須實得恁麼始得。大靜云：心念紛飛，却將紛飛心究紛飛處。究之無處，則紛飛之念何存？反究究心，則能究之心安在？又能照智本空，所緣境亦寂。寂而非寂者，蓋無知寂之人；照而非照者，蓋無所照之境。境智俱寂，一性怡然，乃還源要道。行崇曰：欲得相應，即如今立地便證。根思遲鈍，日夜究將去，忽然覰見，更莫以少為足，便能究竟，乃至淫坊酒肆，觸淨好惡。以汝所見，覰教盡是此境界，方得圓修，翻擲自由。慧忠云：眾生不能解脫者，情累耳。悟道易，明道難，但脫情見，其道自明。明之言信也。如禁蛇人，信其呪力、藥力，以蛇綰弄，揣懷袖中無難。未知呪藥者，怖駭棄去，但諦見自心，情見便破。今千萬疑不得用者，是未見自心者也。園頭問梁山：家賊難防時如何？曰：貶向無生國裏。曰：莫是他安身立命處麼？曰：死水不藏龍。問：如何是活水裏龍？曰：興波不作浪。問：忽然傾湫倒嶽來時如何？梁山走下，把住云：闍黎莫教打失老僧袈裟角。神鼎舉：洞山曰：貪瞋癡，太無知，賴我今朝識得伊。行便打，坐便鎚，分付心王仔細推。無量劫來不解脫，問汝三人知不知？神鼎不然。貪瞋癡，實無知，十二時中任從伊。行即往，坐即隨，分付心王擬何為？無量劫來元解脫，何須更問知不知？法眼益曰：見道為眼，明道為功，便能得大智慧力。若未得如此，三界可愛底事儘教去盡，纔有纖毫還未可。慈明歌曰：牧牛童，實快活，跣足披衣雙角闊。

> Master Xuan said: Ordinary people are trapped in ignorance, while those of the Lesser Vehicle cling to attachments. To be free of both is called true practice. Do not strive too hard, and do not be negligent—striving leads to clinging, while negligence falls into ignorance. This is the essential point of the mind. Zhao Zhou said: "You are at the mercy of the twelve hours, but I can command them. When the twelve hours have nothing to occupy them, it is good to investigate the truth beneath your robes. When I was on my travels, apart from the two periods for porridge and rice, everything else was focused effort. If you are not like this, you are still far off." Gui Shan You said: "The mind of a practitioner has no likes or dislikes, no direction. It does not close its eyes or stop its ears, but simply does not let emotions cling to things—that is enough." Someone asked: "Does one who has sudden enlightenment still need to practice?" He replied: "If truly enlightened, one knows for oneself. Practice and non-practice are two sides of the same coin. A beginner, though awakened, still has karmic habits from countless eons that have not been fully purified. He must be taught to purify the flowing consciousness of present karma—this is practice. There is no other method to teach." To cultivate and progress, one must enter truth through hearing. When the truth heard is deep and subtle, the mind naturally becomes perfectly bright, no longer dwelling in confusion. Even if there are hundreds of thousands of sublime meanings, expressing them appropriately at the time—this is only after taking one's seat and putting on one's robes, one must create one's own livelihood. In summary: In the realm of ultimate reality, not a single dust is accepted. In the practice of myriad good deeds, not a single method is rejected. If one cuts through directly, the feelings of ordinary and sage both vanish, and the true nature is revealed—permanent and real. Principle and phenomena are not two; this is the Thus-Come Buddha. De Shan said: "Just have no affairs in your mind, and no mind in your affairs. Then you will be empty yet spiritual, vacant yet wondrous. If there is even a hair's breadth of verbal expression, it is self-deception. Why? Because the slightest thought of attachment becomes the cause of karmic retribution in the three lower realms. A fleeting emotion arises, and you are bound for ten thousand eons. The names 'sage' and 'ordinary' are both empty—names differ, forms are inferior, all shapes are illusory colors. Seeking them is a burden, rejecting them becomes a disaster. Just at all times, do not use sounds and forms. Whatever you have practiced before, let it all go at once, suddenly freeing yourself from bonds. When not a single thought arises, the before and after are cut off, and no single thing can be an object of emotion." Yang Shan asked: "What is the true practice of a Buddha?" Gui Shan said: "Using the wonder of thinking without thinking, reflect back on the inexhaustible spiritual radiance. When thinking is exhausted and one returns to the source, nature and characteristics abide permanently. Principle and phenomena are not two; this is the Thus-Come Buddha." A monk asked Dong Shan: "What does it mean to teach people to walk the bird's path?" He replied: "Without meeting a single person, one must go with no selfishness underfoot. One must let the mind not touch things at every moment, let every step have no fixed place. Be constantly uninterrupted—then you will be in accord." Yun Yan's Jewel Mirror says: "The minister serves the ruler, the son obeys the father. Not obeying is unfilial, not serving is not assisting. Practicing in secret, working in hidden ways, appearing foolish, appearing dull. If only it continues, this is called 'master within the master.'" A monk asked: "Is there anyone who does not get sick?" Dong Shan said: "Yes." "Does the one who does not get sick still look after the master?" He said: "I have a share in looking after him, but when I look, I do not see any sickness." When Cao Shan took leave, Dong Shan asked: "Where are you going?" He replied: "I am going to the place of no change." "Is there any 'going' in the place of no change?" Cao Shan said: "Going also does not change." Cao Shan said: "If the point of accepting is clear, then you turn all sages toward yourself, and only then are you free behind your back. Whatever coarse and heavy states come, you can master them all. Whether it be heaven, hell, hungry ghosts, or animals—at all places, you do not waver. You are the same person as before, but you no longer walk the old paths. If there is any longing, it becomes stagnation. If you can be free, what is there to choose? People today love the path of purity—this illness is the hardest to cure. The coarse and heavy affairs of the world are actually light; the illness of purity is the heaviest. Even the flavor of Buddha and the flavor of the Patriarchs become stagnation. My late teacher said: 'To form a thought is to break the precepts; to taste a flavor is to break the fast.' The flavor of Buddha and the flavor of the Patriarchs—the moment a thought arises, you have violated them. If you are without action, without affairs, and pure, this is a weight that cannot be surpassed. The Patriarchs appeared in the world only for this. A black slave and a white ox practicing can quickly gallop toward their goal. Buddha, Patriarch, Bodhi, Nirvana—when will these ever be accomplished? They are all products of the mind of birth and death. It is better to be like the black slave and the white ox—simple, dull, and unknowing. When hungry, eat grass; when thirsty, drink water. If you can be like this, there is no worry that you will not succeed. Haven't you heard? 'Calculating never accomplishes anything.' Therefore, knowing that existence is—being able to wear fur and bear horns—then you are getting closer. Everyone has a place to sit; the Buddha cannot intrude upon it. If you understand and practice like this, even if you become a Buddha or a Patriarch, it is still this. Even if you fall into the three lower realms, it is still this. You must be master of it. If you can be master, that is the unchanging. If you cannot, then you change." Someone asked: "How can one avoid this?" He said: "Knowing that existence is sufficient—why try to avoid it? Bodhi, Nirvana, afflictions, ignorance—none of these need to be avoided. As for the coarse and heavy affairs of the world, just know that existence is—don't try to avoid them. Avoiding them is the same as changing. Even becoming a Patriarch or a Buddha, Bodhi or Nirvana—these calamities are not small. Why is this? Just because of change. If you do not change, you just need to be free wherever you touch." Yun Ju Ying said: "Be like a person whose breath has stopped, and only then will you be in accord with that. If there is even a little bit of talking or walking, then for a moment you are absent, like a dead person. If a person is constantly present, what is there to worry about not accomplishing? If you want to know what is far away, it is only in the present moment. It is like returning home—when you arrive, that's it. Even if light blazes from the top of your head, it is not something you possess. If even a hair's breadth is not exhausted, you are burdened by dust—let alone more." A monk asked Long Ya: "The ancients—having attained this, they simply rested. Is that so?" He said: "It is like a thief entering an empty room." "How does one exert effort in the twelve hours?" He said: "It is like a person without hands trying to throw a punch—only then can it be." Xuan Sha Bei said: "Do you recognize great awakening? Even emptiness is born from delusion and illusion—where is there any realm of the three worlds? Even saying 'nothing' is still a lie, let alone saying 'something exists.' No gate—that is the gate of liberation. No intention—that is the intention of a practitioner. Movement is the root of birth and death; stillness falls into the realm of drowsiness. When movement and stillness are both extinguished, you fall into emptiness. When movement and stillness are both gathered, you are muddled in Buddha-nature. You must face circumstances like dry wood or cold ashes, and when the time comes, respond without missing what is appropriate. A mirror reflects all images without disturbing its radiance. The ten directions have no shadows; the three worlds have no tracks. You do not fall into the mechanism of coming and going, nor dwell in the idea of the middle. A single stretch of radiance has never been darkened. The substance is still and quiet, always clear and bright, unmoving, luminously shining. It is naturally so, heavenly true, not a matter of cultivation or verification. Just need to be empty and idle, never dimming your functioning. If even a hair's breadth remains in this, you are of the demon's retinue. Even if you are like the moon's reflection in an autumn pool, or a bell in the still night—responding to any knock without loss, not scattering when touched by waves—this is still a matter on the shore of birth and death. The practice place of a practitioner is like fire melting ice—it never becomes ice again. Step by step treading emptiness, wisdom and knowledge cannot reach it. Movement loses the source; awareness misses the meaning; words, paths, and mental activities are all cut off. If this is present before you, what more is there to doubt? There is no place to rest, free from past, future, and present. Originally true and pure, functioning lacks nothing. If you do not awaken to this principle, you wander deluded into worldly affairs and become stained. Even if you awaken, the world of objects remains chaotic—then you try to suppress thoughts, block and restrain them, and you fall into emptiness. Outside the Way, here there are originally no objects of dust, no ranks or positions. Awakened, you roam freely without leaving the fundamental—ordinary and sage have no place to stand. Movement, stillness, raising an eyebrow—this is true liberation. Events of countless eons are all before your eyes, but people today do not meet good companions and cannot distinguish right from wrong. An ancient worthy said: 'If feelings still hold sacred standards, you still fall into mental objects. If your own views are not forgotten, you are still leaking.' You cannot just uphold vegetarian precepts, contemplate emptiness, or enter samadhi and think that's enough. Outside the Way, eight thousand eons of samadhi still cannot escape the wheel of rebirth. Because the root of birth and death is not broken. A renunciant who truly understands clearly is identical with all Buddhas. Still and luminous, forgetting knowledge, empty and containing all forms, letting go of idle conditions, stilling the mind-consciousness—only then are you somewhat close. Without this, you are entirely carried off by discriminations and emotions—what freedom is there? Now you are actually worse than the unconscious trees and stones. The teaching is truly real, but few people can hear it. Having this true realization, you dwell among the six paths like the Buddhas in their pure lands—what fear is there of birth and death? This one path transcends the causes and effects of ordinary and sage, the adorned ocean-world of Vairocana's sublime adornments. It surpasses Shakyamuni's expedient teachings. Directly, for eons, it does not allow a single thing to appear before your eyes as an object. It cannot be obtained by your effort and adornment. Because once you recognize it, it is a great liberation, a great penetration. People should not forever cling to the net of love in birth and death, being dragged away by the karma of good and evil, with no freedom. Even if you refine your body and mind to be like empty space, reaching a state of pure clarity and unwavering stillness, you still have not left the skandha of consciousness. It is like swiftly flowing water mistakenly called calm—you will never escape the wheel of rebirth. How much better is an ordinary person who, without using a single bit of effort, leaps beyond it all. Will you accept this? It is like someone sitting in the ocean and begging others for water. If your faculties are dull, you must day and night never tire, devoting your entire life. If you also receive support from others and investigate with total commitment, it is not hard to attain. There are some who say that clarity and awareness, the ability to see and hear, is enlightenment—this greatly deceives people. Now I ask: Why is it that when you sleep, this clarity is not present? Recognizing a thief as your son—this is the root of birth and death. Deluded thoughts and conditioned breath exist only because of discriminating based on previous sense objects—forms, sounds, and so forth. If there were no previous sense objects, this clarity of yours would be like a rabbit's horns. Good people, just recognize your secret vajra substance. Mountains, rivers, the great earth, the lands of the ten directions, forms, emptiness, light, darkness, your body and mind—even the Buddhas' attainment of awakening and their saving of beings—all are manifested by the power of your complete perfection. You have such an extraordinary, publicly manifest place of arising—why not realize it? If you do not understand now, later you will enter a donkey's womb to be burned and boiled. This affliction-karma will not end in one or two eons—it is as lasting as your vajra nature." He also said: "You all see dangerous tigers, swords, and other things threatening your lives, and you give birth to infinite fear. It is like a painter painting a hell for himself—then looking at it and becoming afraid. It is not someone else who makes this for you. Do you want to awaken from this illusion? Just recognize your vajra eye. If you recognize it, no fine dust will be able to appear—where then will tigers, wolves, swords, or knives be able to frighten you? Even Shakyamuni with all his tricks cannot find a place to stick his head out. Therefore it is said: 'The eye of a renunciant holds the entire universe without leaking a single thread.' Where is there any thing that can be an object of your knowledge and perception? Why not investigate this urgently?" Yun Men Yan said: "I tell you: the moment you speak of 'nothing to do' directly, you have already buried it. If you then seek words and explanations, you move further from the Way. Therefore know: with any mind at all, you are as far apart as heaven and earth. But one who has attained—does fire ever burn his mouth? He wears clothes and eats meals all day, yet never touches a single grain of rice or hangs on a single thread. Still, this is merely talk at the gate—you must actually attain it to truly understand." Da Jing said: "When thoughts arise in confusion, use that very confused mind to investigate where the confusion arises. When you investigate and find no place, where can the confused thoughts remain? Then turn back to investigate the investigating mind—where is the one who can investigate? Moreover, the wisdom that illuminates is originally empty, and the objects it perceives are also still. The stillness is not a stillness—because there is no one who knows stillness. The illumination is not an illumination—because there is no object that is illuminated. Object and wisdom are both still, and one nature is serene—this is the essential path back to the source." Xing Chong said: "If you want to be in accord, just now, standing here, you can testify. If your faculties are dull, investigate day and night without rest. Suddenly you see—then do not be satisfied with a little. Then you can reach the ultimate. Even in brothels and wine shops, touching clean and dirty, good and bad—with your own vision, you see it all as this very realm. Only then is perfect cultivation achieved, and you can play and be free." Hui Zhong said: "All beings cannot be liberated because of emotional burdens. Awakening to the Way is easy; understanding the Way is hard. Just shed emotional views, and the Way naturally becomes clear. 'Clear' means trusting. It is like the snake charmer who trusts the power of his spell and medicine, twirling snakes and carrying them in his sleeves without difficulty. One who does not know the spell or medicine would flee in terror. Just clearly see your own mind, and emotional views break apart. Now, the millions of doubts that cannot be resolved arise because one has not seen one's own mind." The gardener asked Liang Shan: "When the thief in the house is hard to guard against, what then?" He said: "Banish him to the land of no birth." "Is that his place of peace and standing?" He said: "Dead water does not harbor a dragon." "What is the dragon in living water?" He said: "Raising waves without making breakers." "What if suddenly the flood overturns the mountains?" Liang Shan came down, grabbed him, and said: "Teacher, don't make me lose the corner of my robe!" Shen Ding quoted Dong Shan as saying: "Greed, anger, delusion—so ignorant! Thankfully I've recognized them today. Walking—I strike them; sitting—I pound them. I instruct the mind-king to examine closely. For countless eons you've not been freed— I ask you three: do you know or not?" Shen Ding disagrees: "Greed, anger, delusion—truly ignorant! In the twelve hours, I let them be. Walking—they go; sitting—they follow. What does the mind-king intend to do? For countless eons, originally free— Why ask whether you know or not?" Fa Yan Yi said: "Seeing the Way is the eye; understanding the Way is the achievement. Then you can attain great wisdom power. If you have not yet reached this, let all lovable things in the three worlds go completely—if even a hair's breadth remains, it is not yet acceptable." Ci Ming's song says: "The cow-herding boy, truly carefree, Barefoot, robe draped, horns spread wide."

橫眠牛上向天歌，人問如何牛未渴？回首看，家田闊，四方放去休攔遏。八面無拘任意游，要收只在索頭撥。小牛兒，順摩捋，角力未完難提掇。且從放在小平坡，慮上高峰四蹄脫。日已高，休吃草，揑定鼻頭無少老。一時牽向圈中眠，和泥看伊東西倒。笑呵呵，好不好？又將橫笛順風吹，震動五湖山海島。倒騎牛，脫布襖，知音休向途中討。若問牧童何處居？鞭指東西無一所。奉先引古云：聰明不敵生死，乾慧豈免輪迴？道齊述達摩云：楞伽可以印心。經曰：諸法無法體，而說惟是心。不見於自心，而起於分別。可謂大慈悲。父如實極談，我輩自不領受。問：見息遂斷分別乎？師曰：非然也。如調馬，馬自見其影而不驚，以知影從自生出故。以是知不斷分別，亦捨心相也。只今目前如實而觀，不見纖毫。問：鐘鼓本無聲，如何信？師曰：如彼聲無有作者，無有住處，畢竟空故，誑凡夫耳。若鼓聲實有，鐘聲俱擊，應不相參。所以玄沙道：鐘鼓不交參，句句無前後。若不當體寂滅，如何得句句無前後耶？蔣山元答王平甫云：佛祖無異於人，所異者能自護念耳。滔天之水，源於濫觴，清淨心中，無故動念，危乎甚於滔天，其可動耶？佛祖付授，必叮嚀曰：善自護持。問：佛法止此乎？師云：至言不煩，顧力行如何耳。客來無貴賤寒溫，外無別語，即斂目入定。廚庫火，師啜啖自若，食畢無所問。師出，狂人入寺殺一僧，即自剄尸相枕，走報交武。師歸過尸處，未甞視，登寢危坐，職事側立，冀處分。師斂目，竟不得請去。芙蓉楷曰：出家者求脫生死，休心息念，斷絕攀緣，遇聲色如石上栽花，見利名如眼中著屑。無始來此等不是不曾經歷，何須苦苦貪戀？如今不歇，更待何時？能盡今時，更有何事？若得心中無事，佛祖猶是冤家，一切世事自然冷淡，方始那邊相應。不見隱山至死不肯見人，石霜置枯木堂與人坐臥，只要死了你心，投子使人辦米同煑共饗，要得省取你事。諸宿若無長處，如何忍得？真淨文云：今人多是得箇身心寂滅，前後際斷，一念萬年去，休去歇去，古廟香爐冷湫湫地去，便究竟。殊不知却被此勝妙境障蔽，正知見不現前，神通光明不發露。或執平常心是道為極則，天是天，地是地，大盡三十，小盡廿九，此依草附木，不知不覺，一向迷將去。問：我手何似佛手？便道：和尚手。我脚何似驢脚？便道：和尚脚。上座生緣便道：某州人莫錯會，須要平常一路為穩當，更不敢別移一步。不見臨濟道：我這裏是活祖師意，把來便用，立處即真。他不說這語得，那語不得，此蓋眼不開，百般忌諱。直饒與麼說，當下忽然見得分明，也是棺材裏瞪眼。又云：佛法至妙無二，但未至妙，則互有長短。苟至於妙，則悟心人如實知自心究竟本來成佛，如實自在安樂，如實解脫清淨，而日用惟用自心。自心變化，把得便用，莫問是非，擬心思量，不是也不擬心，一一天真自在，一一如蓮花不著水。所以迷自心作凡，悟自心成佛。今多不信自心，不悟自心，不得自心明妙，受用安樂解脫，心外妄有禪道，妄立奇特，妄生取捨，縱修行，多落外道二乘禪寂斷見境界。行偉師坐忘夜旦，謝絕交游，曰：道業未辦，歲月如流。大根器如雲門、趙州，猶云：我惟粥飯二時是雜用心。又云：我豈有工夫閑處用？矧行偉日劫相倍者，詎暇清談乎？死心新示末後句偈曰：末後一句子，直須心路絕。六根門既空，萬法無生滅。於此徹其源，不須求解脫。平生愛罵人，只為長快活。靈源清云：學者未脫生死，病在偷心未死耳。古者言：下脫生死，效在偷心已死。然非學者自能爾，實師家鉗鎚妙密也。如梁武見侯景，不動聲色，而景之心枯竭無餘。洪覺範引宗鏡錄云：雖然，業即是心。既從心生，還從心受，如何治其業報？原答：但了無作，自然業空。所以云：若無作惡業，一生成佛。又曰：雖有作業，而無作者，即是祕密之教。又凡作業，悉皆自心橫計外法，還自對治，妄取成業。若了心不取境，境不自生，無法牽懷，云何成業？師釋曰：炷香供佛，心知獲福。操刀殺戮，心知入獄。或殺或供，一手之功，云何業報？罪福不同，皆自橫計，有如是事。是故從來枉沈生死，雷長芭蕉，鐵轉磁石，俱無作者，而有是力。以不取境，境亦自寂，故如來藏不許有識。又引羅什頂佛鉢，念鉢甚大，即重下之曰：我心有分別，故鉢有重輕。予以知一切隨念，念未生時，量同太虗。然今現行分別者，萬類紛然，何故靈驗不等？是皆心力昧略微劣故也。王祥臥冰則魚躍，耿恭拜井則泉冽。蓋養之專，故靈驗之應速如響。又引靈源曰：道人保養，如人病須服藥。藥之靈驗易見，要須忌口乃可。不然，服藥何益？死生是大病，佛祖言教是良藥，汙染心是雜毒，不能忌之，生死病無時損也。予愛其言，追念圓覺經曰：末世諸眾生，心不生虗妄。佛說如是人，現世即菩薩。法句經曰：若起精進心，是妄非精進。但能心不妄，精進無有涯。妙普曰：學道猶如守禁城，晝防六賊夜惺惺。中軍主將能行令，不動干戈定太平。圜悟勤曰：緜密無間，寂照同時。歲月悠久，打成一片，而根本愈牢。密密作用，誠無出此。應當處處全真，則觸處皆渠。剎剎塵塵，皆在自大圓鏡中，愈密愈能轉換也。雲門道：直得乾坤大地，無纖毫過患，猶為轉句。不見一色，始是半提。更須知有全提時節始得。所以德山棒、臨濟喝，皆徹證無生，透頂透底。到大用現前，方能全身出沒。欲人全身擔荷外，退守文殊普賢大人境界。巖頭曰：他得底人，只守閑閑地。二六時中，無欲無依，自然超諸三昧。德山亦曰：但無事於心，於心無事，則虗靈寂照。此既已明，須當踐履。但只退步，愈退愈明，愈不會愈有力量。異念纔起，即猛割斷，令不相續，則智照洞然，步步踏實地，豈有憎愛違順揀擇於其間哉？無明習氣，旋起旋消，悠久無力能擾人也。古以牧牛喻，誠哉！要久長人耳。直截省要，最是先忘我見。使虗靜恬和，任運騰騰，一切法皆無取捨。向根根塵塵，應時脫然自處。孤運獨照，照體獨立，物我一如。直下徹底，無照可立。如斬絲，一斬一切斬，便自會作活計。佛見法見，尚不令起，則塵勞業識，自冰消瓦解，養得成實。如癡兀而峭措，佛祖位中，收攝不得，那肯入驢胎馬腹也？趙州云：千億箇盡覓作佛漢，於中覓作無心底難得。香林四十年方一片，涌泉四十年尚自走作，南泉十八年能作活計。古人無不如此密密踐履，但逢緣遇境無不管帶，何止此生，窮未來際證無量聖身也。未是他泊頭處，但一味退步，切莫作限量也。又曰：透生死豈是小緣，當猛利如救頭燃，始有少相應。參士世智聰明，臘月三十不得纖毫力，良由最初無正因，末後勞而無功。古德勸參涅槃堂裏禪，誠有旨也。處生死良不易，惟大超證之士，奮利根勇猛，一徑截斷則無難。此雖由自己根力，亦假方便，於常時些小境中轉得行，打徹不存，解見凜然，全體現成，踐履將去，養得純熟，到緣謝時，自然無怖畏。只有清虗瑩徹，無一法當情，如懸崖撒手，棄捨得無留戀，一念萬年，覓生了不可得，豈有死耶？古人坐脫立亡，行化倒脫，能得勇健，皆平昔淘汰得淨潔。香林四十年成一片，石霜勸休歇去，永嘉云：體即無生，了本無速。蓋兢兢岌岌，念茲在茲，方得無礙自在。既捨身後，得意生身，隨自意趣，後報皆以理遣，不由業牽，所謂透脫生死耶。報緣未謝，於世上有如許參涉交互，應須到處使綽綽有餘裕始得。人生各有緣分，不必厭喧求靜，但中虗外順，雖鬧市沸湯亦恬然安穩，才有纖毫見刺，便打不過也。又曰：利根一聞千悟不為難，要須脚跟牢實，諦當徹信，把得定，作得主，一切違順境界，差別因緣，打成一片，如太虗空，無纖毫障隔，湛湛虗明，無有轉變，雖百劫千生，始終一如，方得平穩。多見聰明，根浮脚淺，向言語上認得轉變，即以世間無可過上，及至境界緣生，透脫不得，因成進退。

可惜古人，直是千魔萬難悉甞徧，雖七處割截，亦不動念，一往操心如鐵石，以至透脫生死，渾不費力，豈不是大丈夫超詣也。在家菩薩，修出家行，如火中蓮，蓋名位權勢意氣，卒難調伏，況火宅煩擾煎熬。除非自己直下明悟本真妙圓，到大寂定休歇之場，尤能放下，廓爾平常，徹證無心，觀一切法如夢幻泡空，豁豁地隨時消遣將去，即與維摩詰、傅大士、龐居士、裴相國、楊內翰、在家勝士，同其正因，隨己力量，轉化未悟，同入無為無事法性海中，則來閻浮一遭，不為折本矣。又曰：近如裴楊之儔，投誠放下，就宗師決擇，剗去浮塵知見，大徹悟，始能超軼，與老禪德抗行踐履，到臨合殺結角頭，自解撒手，克證大解脫，豈小事哉。惟此千劫不壞不移易，一切賢聖根本，是知宿世亦曾熏炙，遇緣而彰。然能自檢點，二六時中學佛法，已是雜用心，則去却佛法，乃真淨界中行履矣。但依此一切不雜，即純一洞然，無愛憎，離取捨，亦不分彼我，不作得失，一切法坦然，皆我家不思議處，靜妙圓明受用之物。爾須令此心常時現前，不墮昏沈，不生聰慧，入平等安閑寂靜境界。那有惡作業緣，識情干撓，得此本妙光明也。祇恐臨境界面前，都盧忘失，依前紛亂，則不堪也。古之修行，亦只以自所證入時中照了，截斷塵勞教活，卓卓地悠久，三二十年湻熟，超出生死不為難。著力在行處，不重談說，說得一丈，不如行取一尺。蓋定慧之力，回轉業緣，正要惺惺地勇猛果決，千百生中常受用。其餘古人機緣語句，不必要會，但一著分明，則著著如此，千變萬化，豈移變得渠力用哉。內心既虗，外緣亦寂，著衣吃飯，本自天真，不勞彫琢。若或立勝見負，我能即禍事，切須照管。由是可入無我真實，平等如如，不動不變，淨妙清涼穩密田地矣。誌公云：不起纖毫修學心，無相光中常自在。又曰：作家宗師，唯許人捨知見，胸中不留毫髮許，蕩然如太虗空，悠久長養純熟。此即本地風光，本來面目。到此亘古亘今之地，脫離生死，有甚難也。裴相國、龐居士，直以信得及，便得力受用自在。曹山道：不變易處去，去亦不變易。蓋履踐深極，到無滲漏之至，然後羅籠不住。學道之士，無絲毫意想墮在塵緣，直下心如枯木朽株，如大死人，無些子氣息，心心無知，念念無住，千聖出來，移換不得，乃可向枯木上生花，發大機用，興慈運悲，乃無功之功，無作之作，豈落得失是非哉。纔留一毫毛，則抵捂於生死界，自未能度，安能度人。又云：如今照了本心，圓融無際。色聲諸塵，那可作對。迥迥獨脫，虗靜明妙。要須徹底提持，勿令浮淺。直須高而無上，廣不可極。淨躶躶，圓垛垛，無漏無為。千聖依之作根本，萬有由建立。應須斗頓回光，令絕形段。分明圓證，萬變千化，無改無移。謂之金剛王，謂之透法身。行住坐臥，無不透徹。物物頭頭，靡有間隔。喚作乾白露淨，單明自心。不可只麼守之，守住便落窠臼。却須勇猛割斷，十分棄捨。轉捨轉明，轉遠轉近。抵死打疊，捨却命去。始是絕氣息人，方解向上行履。唯己自知，知亦不立。釋迦彌勒，文殊普賢，德山臨濟，不敢正眼覰著，豈不是奇特事。一棒上，一喝下，一句一言，一麤一細，若色若香，一時透穿，方稱無心境界。養得如嬰兒相似，純和沖淡。雖在塵勞中，塵勞不染。雖居淨妙處，淨妙收他不住。隨性住緣，飢餐渴飲。善尚不起念，惡豈可復為。所以道，隨緣消舊業，更不造新殃。又云：道貴無心，禪絕名理。唯忘懷泯絕，乃可趣向。回光內燭，脫體通透。更不容擬議，直下桶底子。脫入此大圓寂照勝妙解脫門，一了一切了，只守閑閑地。初不分彼我勝負，纔有毫芒見刺，即痛剗之。放教七通八達，自由自在。長養純密，千聖亦覰不見。自己尚似冤家，只求得遠離不隈傍，翛然清靜。虗而靈，寂而照，勇猛割斷，徹底無纖毫撓胸次，王老師謂之作活計。趙州除粥飯時是雜用心，悠久踐履使湻熟，乃合從上來無心體道，密密作用，自見工夫，到下稍結角頭，自然如懸崖撒手，豈不快哉。又云：要須最初入作，便遇本色人，直截根源，退步就己，以鐵石心，將從前妄想見解、世智辯聰、彼我得失，一時放却，直下如枯木死灰，情盡見除，豁然契證從上諸聖，不移易一絲毫許。見得徹此，始為入理之門。更須教一念萬年，純一無雜，才有纖毫起滅，則落二十五有無出離之期，抵死謾生咬教斷，然後田地穩密，聖凡位中收攝不住，始是如鳥出籠，自休自了處。得座披衣，真金百鍊，舉動施為，等閑蕩蕩地，根塵生死，境智空妙，如湯沃雪，常自知時，更無分外，名無心道人。以此自修，轉開未悟，令如是踐履，豈不為要道哉。又曰：當未起念，百不干懷時，圓融無際，脫體虗凝，一切所為，曾無疑間，謂之現成本分。及至纔起一毫頭見解，欲承當作主宰，便落在陰界裏，被見聞覺知、得失是非籠󰋪，半醉半醒，一般相似，透頂透底，直下圓成，了無形相，不廢功用，不妨作為，語默起倒，不是別人。稍覺纖毫滯礙，悉是妄想，直教灑灑落落，如太虗空，如鏡當臺，如日麗天，動靜去來，不從外得，放教自由自在，不被法縛，不求法脫，盡始盡終，打成一片。何處離佛法外有世法，離世法外有佛法？是故祖師直指人心，金剛般若貴人離相，如壯士屈臂，不借他力。如此省要，好長時自退步體究，令有箇落著諦實證悟之地，即是念念徧參無邊無量大善知識。又云：徹證無心，雖萬機頓赴，豈撓其神？千難殊對，不干其慮。平時如癡兀，及臨事為物，風旋電轉，無不當機，素有所守也。如學射，久久方中。悟則剎那履踐功夫，須資長遠。所以悟明之人，正要調伏。只如諸塵境常流於中，窒礙到得底人分上，無不虗通，全是自家大解脫門。終日作為，未嘗作為，了無欣厭，亦無倦怠，度盡一切而無能所，況生厭惰耶？苟性質偏枯，尤當增益所不能，放教圓通，以漚和力攝化開權，俯仰應接，俾高低遠近，略無差誤。行常不輕行，學忍辱仙，遵先佛軌儀，成就三十七助道法，堅固四攝。行到大用現前，喧寂一等，如下水船，不勞篙棹，混融含攝，圓證普賢行相，乃世世世間大善知識也。諸處周旋應變，於中虗寂靜覺，能不被靜縛，則隨所至處，皆我活計。唯中虗外順有根本者，雖然非理相干，但退步自照，只與直下坐斷如初，不聞不見，久久魔業自銷爾。又曰：日久不移易，拈弄收放得熟，小小境界，悉能照破割斷，不留朕迹。至生死際，結角羅紋，不相參雜，湛然不動，翛然出離。此臘月三十涅槃堂裏禪也。大慧杲曰：十二時中，隨緣處不得惡念相續，或照顧不著。起一惡念，當急著精彩，拽轉頭來。若隨他去，相續不斷，非獨障道，亦謂之無智人。嬾安云：一回入草，驀鼻拽回。制惡念，當如嬾安之牧牛，則久久自純熟矣。此事許靈利漢擔荷，若使聰明，則無擔荷分，雖易入而難保。蓋入處不深，力弱也。世間塵勞事，如鉤鎖連環不斷，得省處便省，為無始來習得熟。若不力爭，不知不覺，日久入得頭深，臘月三十，卒著手脚不辦。要臨終不顛倒，今作事處，莫教顛倒。如今顛倒，欲命終不顛倒，無是處。俗人在火宅中，與貪瞋癡為伴，作為見聞，無非惡業。然於中打得徹，其力勝出家兒千倍。應以宰官身度者，即現宰官身說法，便是報佛深恩也。但念念不要間斷，莫管得不得。便今生未得徹，命終亦不被惡業牽，於日用中亦不被塵勞困，後世出頭亦得現成受用。今生雖不悟，亦種得般若種，生生不失人身，不落惡趣，況心花發明耶？又曰：往往利根，得之不費力。生容易心，便不修行，多被現境奪將去，作主宰不得，日久迷而不返。道力不勝業力，魔得其便，定為魔攝。臨終不得力，千萬記取。理則頓悟，乘悟併消。事則漸除，因次第盡。行住坐臥，不可忘了。其餘古人差別言句，皆不可為實，亦不可為虗。

久久純熟，自然默契本心，不必別求殊勝奇特也。又曰：刳正性，除助因，違現業，此了事漢，無方便修證中，真方便真修證也。又曰：道家以妄想心，尚能留形住世，況此心全在般若中來生出頭，隨我今生願力，安在般若中現成受用，此決定事。又答人曰：眾生顛倒，以日用境為實，不知全體是夢，於中復妄分別，以想心繫念神識為實夢，殊不知正夢中說夢，顛倒中又顛倒。杲嘗問先師，但以手指曰：住住，休妄想。杲曰：某未睡時，佛讚依而行，佛訶不敢犯，依師及自做零碎所得者，惺惺時都得受用，及上牀已，作主不得，夢金寶則喜，夢刀劍惡境則佈，念睡著已，作主不得，況四大分散始著忙。師曰：待汝說底許多妄想絕時，汝自到寤寐恒一處也。初未信寤寐分明兩段，敢開大口說禪，後聞舉諸佛出身處，薰風自南來去，却礙膺物，方知夢時便是寤時底，寤時便是夢時底，佛言寤寐恒一，方始自知，拈出呈似人，不得承問，不覺實供來教，不是問禪，亦非見詰，不免以昔所疑吐露，願將老龐語提撕，但願空諸所有，慎勿實諸所無，先以目前境作夢會，然後將夢中移來目前，則佛金鼓，孔子奠楹，決不是夢矣。又曰：見佛祖如生，冤家方少分，應如此做工夫，日久不著起心，牯牛自調，猢猻子自死。引經云：心不妄想過去法，亦不貪著未來事，不於現在有所住，了達三世悉空寂。過去不思量，未來不計校，現在逆順不著意。又曰：逆我意者，只須一忍字定省，少時便過順境，直是無迴避處。如磁石與鐵，不覺合作一處。無情尚爾，況現行無明全身在裏許？若無智慧，不覺不知，被他引入羅網，要求出不亦難乎？所以入得世間，出世無餘，便是這箇道理。近失方便者，往往認現行無明為入世間，便將出世間法強差排作出世無餘之事。悲乎！除夙有誓願，即時識破，作得主，不被障。引。淨名佛為增上慢，說離淫怒癡為解脫。若無上慢，淫怒癡性即是解脫。若免此過逆順境，無起滅相，方可作入得世間，出世無餘。已上是妙喜昔經歷的，即今日用。只如此修願，趁色力健，亦入是三昧。又曰：善牧牛者，索頭常在手，爭得犯苗稼？驀地放却索頭，鼻孔無撈摸處。慈明謂：四方放去休攔遏，要收只在索頭撥。未能如是，當緊把索頭且與順摩，將淹浸工夫熟，自然不著用意提防矣。急則躁，緩則昏，懈俱錯過。普照師修心訣曰：空寂之心，聖不增，凡不減。佛祖所以異人者，能護念耳。凡夫無始至今，妄想顛倒，無明種習，久與性成。雖頓悟本寂，與佛無殊，習卒難斷。逢逆順境，瞋喜是非，熾然起滅。若不向般若著力，焉能對治無相，得到大休歇地？如云：頓悟雖同佛，多生習氣深，風停波尚涌，理現念猶侵。杲。師曰：利根不費力，打發便生容易。更不修治日久，依前流浪輪迴。則豈可以一期所悟，撥置後修耶？故悟後常須照察，妄念若起，都不隨之，損之又損，以至無為，方始究竟，牧牛行是也。雖有後修，因先悟妄念本空，心性本淨，於惡斷而無斷，於善修而無修，此乃真修真斷。故雖備修萬行，唯以無念為宗。曹溪云：心地無亂自性定，心地無癡自性慧。任運寂知，遮照無二，是頓門雙修定慧也。然障濃習重，觀劣心浮，無明力大，般若力小，於善惡境，未免被動靜互換，心不恬淡者，不無妄緣遣蕩功夫矣。如云：六根攝境，心不隨緣，謂之定。心境俱空，鑑照無惑，謂之慧。若掉舉熾盛，則先以定門稱理攝教，心不隨緣，契乎本寂。若昏沈尤多，則先以慧門攝法觀空，照鑑無惑，契乎本知。以定治亂想，以慧治無記，動靜機亡，對治功終，則對境遇緣，心心契道，任運雙修，方為無事人。何故？此頓門機有勝劣，雖先頓悟煩惱濃厚，習氣堅重，被他昏亂，昧却寂知常然者，即借對治定慧，均調昏亂，以及無為。雖借對治功，暫調習氣，以先頓悟心性本淨，煩惱本空，雖是漸機所行，於悟人分上，可謂點鐵成金。願研此語，更莫狐疑。真心直說中，判真心息妄云：以無心法治妄心，非無心體，但心中無物名無心。諸師說做無心功夫不同，略明十種：一曰覺察，平常絕念，提防念起，纔生便覺，破後念不生，覺亦不用，妄覺俱忘，名無心，此息妄也。二曰休歇，謂不思善惡，心起便休，遇緣便歇，冷湫湫如癡兀，方少相應，此休歇妄心也。三、泯心存境，謂一切妄俱息，不顧外境，但自息心，妄心已息，何礙有境，即奪人不奪境，泯心存境息妄也。四、泯境存心，將內外境悉觀為空寂，真心獨照，即奪境不奪人，泯境存心息妄也。五、泯心泯境，謂內外心境俱寂，即人境俱奪，泯心境息妄也。六、存境存心，謂心住心位，境住境位，心境相對，心不取境，境不臨心，各不相到，是法住法位，世間相常住，即人境俱不奪，存境存心滅妄也。七、內外全體，謂內身外器一切諸法，同真心體，湛然虗明，無一毫異，打成一片，此內外全體息妄也。八、內外全用，謂內外身心器界諸法，一切動用施為，悉觀作真心妙用，一念纔生，妙用現前，此內外全用息妄也。九、即體即用，謂空寂中靈明體即用，靈明中空寂用即體，惺惺寂寂，是惺惺妄想非，寂寂惺惺，是寂寂無記非，此即體即用息妄也。十、透出體用，謂不分體用，四面八方，只作一箇大解脫門，圓陀陀地，體用不分，通身打成一片，此透出體用滅妄也。以上不須全用，但得一門功夫成就，其妄自滅。隨根宿習，與何法有緣，即便習之。此休歇妄心法門最要，故偏多說。其判真心出生死云：生死本無，妄計為有，如人病眼，見空中花，非實有也。今知無生死不能脫者，功夫不到也。菴婆女問：明知生是不生之法，為甚被生死轉？文殊答云：其力未充。其判真心正助云：妄未息時，以無心息妄為正，以習眾善為助。真如之法，體性空淨，而有無量煩惱染垢，不以方便種種熏習，亦無得淨，故修一切善行為對治。今人自恃天真，不習眾善，惡道尚不能免，況脫生死？其判真心驗功云：如牧牛雖調，猶不敢放鞭繩，直待趁入苗稼中，不傷苗稼，方敢撒手。先將愛境想在面前，若起愛憎則未熟，不生則熟。又遇愛憎境，特起心令取，愛憎不起，是心無礙，如露地白牛，不傷苗稼也。私謂宗門本分事，盡在六祖，云何期自心本自清淨，本自具足，本不生滅數語。牛頭融亦云：河沙妙德，總在心源，悉自具足，一切煩惱業障，本來空寂。來哲須知自性天真，具足諸法，而當處寂滅，畢竟無所有，離四句，絕百非，斯為不思議海。印無相三昧。馬祖云：非聖賢行，非凡夫行，是菩薩行。不取善，不捨惡，達罪性空，念念不可得，無自性故。森羅萬象，一法所印。自性本來具足，但於善惡事上不滯，喚作修道人。取善捨惡，覿空入定，即屬造作。一念妄想，即是三界生死根本。但無一念，即除生死根本，即得法王無上珍寶，更不歷於階級地位。頓悟本性，總無餘事。祇緣眾生無始來病，在見諸法為實有，其所染執著宿習，復有輕重不同。故諸祖於了悟後，總教人百不知、百不會，終日永寂如空，念念與本分相應，久久力量充足，本性所具諸定慧神通功德，不期發而自發，不離此生，即得解脫。百丈云：只今如虗空相似，學始有所成。臨命終時，尋舊路行。若怕臨終慞狂，須如今便自由始得。黃檗云：但離却有無諸法，心如日輪，常在虗空，光明自然不照而照。到此無棲泊處，即是行諸佛路。是你清淨法身，為你力量小，不能頓超。但得三五十年，須得箇入處，自然會去。祖師直指：汝心本是佛，心心不異，名之為祖。善惡都莫思量，當處便出。三界眾生，輪迴不息。生死者，意緣走作，心於六道不停，致受種種苦。汝今但學無心，如癡人頑石頭。一切法透汝心，不入始相應，不起一切心，諸緣盡不生，即此身心是自由人。臨濟曰：現今聽法無依道人，歷歷地分明，未曾欠少。你欲與佛祖不別，但如是見，心心不異，名之活祖。

諸法無自性，亦無生性，但有空名，名字亦空，認他閑名，錯了也。設有，皆依變境，有箇菩提依、涅槃依、解脫依、境智依、菩薩依、佛依，你向依變中覓什麼物？你若求佛祖，即被佛祖魔縛，有求皆苦，不如無事。如上所引，皆悟後調心正行，此從圓頓宗中圓空門入。若能依而行之，即是行解相應，更得戒行交熏，不逾此生，定得深證，其疾如風。然根器不齊，或在家輩，不無俗累。其有習氣濃厚，雖得瞥地，而昏散貪瞋，屢照屢犯，不能處處作主。必須提起本分，見地中此昏散貪瞋，是本來空寂否？是情迷始有否？是起即為起否？徹照當體寂滅，本分現前，昏散諸妄，自貼貼地消除矣。或尚不能休歇，更須痛念，多生流浪。今生幸得這一著子明白，豈可再行隨逐墮落，苦自呵責？一回入草，猛與拽回，并擇其習氣最重者先治之。以慈治瞋，以檀治慳，以禪治散，以慧治昏，以念佛治癡，以不淨治淫欲。種種法門，當詢知識，研經教，以消蔽障。重習一消，餘習隨盡。百丈云：若有貪瞋等病，先須治之。沙門除貪瞋病不去，亦須教渠修禪學慧。南泉云，若不向裏許行履，如何摧挫得五種貪，二種欲。圜悟云，遵先佛儀軌，成就三十七助道法即七覺八正等。修心訣中，亦令對治定慧，均調昏亂。於悟人分上，是點鐵成金。至於念念覺照，必須努力殷勤，空裏步儘盡推爺，向裏頭放下又放下，二六時與空無撈漉處凝結共鬬，長年行坐，刻不放鬆，庶疾得一生了辦。此須各人撫躬自揣，如悟後心光脫露，處處現前，不為愛憎昏散所蔽，只須任運保養聖胎，便是一員無事道人。其或世緣勞重，宿習又濃，若不抖擻精神，種種善巧，訶斥調治，口口說空，步步行有，或以為對治是教乘中事，宗家兒所不屑為，或以為煩惱即菩提，遂爾肆意隨逐，醍醐上味，翻成毒藥，竟不念事須漸除，因次第盡之，囑為何語，以致乾慧不敵業力，空花還結空果，到臘月底，毫無靈驗。合論引無業師云，今解禪道，如恒河沙，纖塵不盡，未免輪迴，絲念不忘，盡從淪墜。觀其發言，嫌他三乘菩薩，原其所習，不如五戒凡夫。臨終聖凡情量，不盡纖塵，絲念未忘，輕重五陰，向驢胎馬腹托質，鑊湯爐炭煑燒，從前記憶見解，一時失却，依舊再為螻蟻蚊虻，雖是善因，而遭惡果。此則聚三千大千世界之鐵，鑄不得這一箇大錯字。