永明智覺禪師唯心訣
詳夫心者，非真妄有無之所辨，豈文言句義之能述乎！然眾聖歌詠、往哲詮量，非不洞明，為物故耳。是以千途異說，隨順機宜，無不指歸一法而已。故《般若》唯言無二，《法華》但說一乘，《思益》平等如如，《華嚴》純真法界，《圓覺》建立一切，《楞嚴》含裹十方，《大集》染淨融通，《寶積》根塵泯合，《涅槃》咸安祕藏，《淨名》無非道場。統攝包含，事無不盡；籠羅該括，理無不歸。是以一法千名，應緣立號，不可滯方便之說、迷隨事之名，謂眾生非真、諸佛是實。若悟一法，萬法圓通，塵劫凝滯當下氷消、無邊妙義一時通盡，深徹法源之底、洞探諸佛之機，不動微毫之功、匪移絲髮之步，優游沙界、遍歷道場，何佛剎而不登？何法會而不涉？無一相而非實相，無一因而非圓因，恒沙如來煥若目前、十方佛法皎然掌內，高低岳瀆共轉根本法輪、大小鱗毛普現色身三昧，處一座而十方俱現、演一音而沙界齊聞，談玄顯妙而不壞凡倫、千變萬化而未離真際，與三世佛一時成道、共十類生同日涅槃。擊法鼓於魔宮、震法雷於邪域，履逆而自順、處剛而自柔，臨高而不危、在滿而不溢，可謂端居絕學之地、深履無為之源，入眾妙之玄門、遊一實之境界。無一法本有、無一法始成，泯中邊、絕前後，印同異、一去來，萬境齊觀，一際平等。明知三寶常現，我土不燒；梵音恒聞，慧光常照。此大寂三昧、金剛定門，今古咸然、聖凡齊等，如一滴之水，與渤澥之潤性無差；若芥孔之空，等太虛之容納非別。信之者功超遠劫、明之者秖在剎那。此一際之法門，真無方之大道。聚一塵而非合、散眾剎而非分，和光而不群、同塵而不染，超出而不離、冥合而無歸，養育凡聖而無質像可觀、興建法界而無名字可立，依蔭草木、籠罩古今。遍界遍空，穹蒼不能覆其體；常照常現，鐵圍不能匿其輝；無住無依，塵勞不能易其性；非純非雜，萬法不能隱其真。閴爾無聲而群音揭地、蕩然無相而眾像參天，相入而物境千差、相即而森羅一味。不從事而失體，非共非分；不守性而任緣，亦同亦別。是以即性之相故，無妨建立；即理之事故，不翳真常；以空之有故，豈礙繁興；以靜之動故，何虧湛寂。言一則大小相入，言異則高下俱平；言有則理體寂然，言無則事用不廢。雖起而常滅，世相含虛；雖寂而恒生，法界出現；任動而常住，萬化不移；任隱而恒興，一體隨應。無假而幻相和合，無實而真性湛然；無成而異質交輝，無壞而諸緣互絕。境雖現而無現性、智雖照而無照功，寂用非差，能所一際。狀同淨鏡，萬像而不能趒形；性若澄空，眾相而不能離體。為常住藏，作變通門；湛爾堅凝，恒隨物化；紛然起作，不動真如。男身沒、女身彰，東方入、西方起。當存而正泯，在卷而恒舒，普注而不迂，俱遍而無在。舉一塵，列無邊剎土；指一念，樹無盡古今。居一相而非升，即淨隨染；驟五趣而不墜，處濁恒清。外望無盈餘，內窺無積聚；觸目而不見，滿耳而不聞；盈懷而無知，遍量而非覺；本成而非故，今現而非新；不磨而自明，弗瑩而自淨。可謂妙體常住，靈光靡沈，至德遐周，神性獨立。眾妙群靈而普會，為萬法之王；三乘五性而冥歸，作千聖之母。獨尊獨貴、無比無儔，實大道源，是真法要。玄蹤不定，任物性以方圓；妙應無從，逐機情而隱顯。是以本生末而末表本，體用互興；真成俗而俗立真，凡聖交映；此顯彼而彼分此，主伴齊參；生成佛而佛度生，因果相徹。境無自性而他成自，心無自性而自成他；理不成就而一即多，事不成就而多即一。相雖虛而恒冥一體，性雖實而常在萬緣；雖顯露而難以情求，任超絕而無妨大用。縱橫幻境，在一性而融真；寂滅靈空，寄森羅而顯相。諦智相發、染淨更熏，隨有力無力而出沒無恒、逐緣成緣散而卷舒不定，相攝則纖塵不現、相資則萬境俱生。來如水月之頓呈、去若幻雲之忽散，動寂無礙，涉入虛融；互奪互存，靈通莫測；不出不在，妙性無方。智海滔滔，包納而無遺纖芥；靈珠璨璨，照臨而不顯微毫。若真金隨異器以分形，千差不礙；如湛水騰群波而顯相，一體無虧。俱是俱非，亦邪亦正。不有而示有，杳若夢存；無成而似成，倏如幻住。依空源而起盡，法法無知；隨化海以興亡，緣緣絕待。是以五岳穹崇而不峻，四溟浩渺而不深，三毒四倒而非凡，八解六通而非聖；悉住真如寂滅之地，盡入無生不二之門。施為大解脫中，重重無盡；顯現不思議內，浩浩難窮。豈可立其始終、定其方域，何必崇真斥妄、厭異欣同，欲壞幻化之身、擬斷陽焰之識。不知念念釋迦出世、步步彌勒下生，分別現文殊之心、動止運普賢之行，門門而皆開甘露、味味而純是醍醐，不出菩提之林、長處蓮華之藏，晃晃而無塵不透、昭昭而溢目騰光，豈勞妙辯之敷揚，誰待神通之顯示。動止常遇、明暗不離，非古盛而今衰、豈愚亡而智現？語默常合，終始冥通，初祖豈用西來，七佛何嘗出世？是以心空則天地虛寂，心有則國土崢嶸；念起則山岳動搖，念默則江河寧謐；機峻而言言了義，志徹而念念虛玄；器廣而法法周圓，量大而塵塵無際。意地清而世界淨、心水濁而境像昏，舉一全該，坦然平等，宛爾具足，唯在正觀。萬法本只由人，真如自含眾德；無念而殊功悉備，無作而妙行皆圓。不運而成，靈智法爾；無求自得，妙性天真。方知理智圓融，大道無外，絕一塵而獨立，何眾相以摐然。是則聲處全聞，見外無法，豈玄黃之所惑，匪音響之能淪。如滄海之味混百川，猶須彌之色吞群鳥，無一名不播如來之號，無一物不闡遮那之形。巖樹庭莎，各梃無邊之妙相；猿吟鳥噪，皆談不二之圓音。癡愛成解脫真源，貪瞋運菩提大用；妄想興而涅槃現，塵勞起而佛道成。從體施為，報化而未嘗不寂；隨緣顯現，法身而無處不周。實教法之所歸，聖賢之稟受，群生之實際，萬物之根由，正化之大綱，出世之本意，三乘之正轍，入道之要津，般若之靈源，涅槃之窟宅。
Now, regarding the mind—it is not something that can be grasped by distinctions of true or false, existence or non-existence. How could mere words and phrases ever fully capture it? Yet, all the sages have sung its praises, and the wise ones of the past have measured and described it. This is not because they failed to understand its ineffable nature, but rather for the sake of guiding sentient beings. Therefore, the myriad teachings and different explanations are all adapted to the capacities of beings, yet they all ultimately point to the same single Dharma.
Thus, the *Prajñāpāramitā* scriptures speak only of non-duality; the *Lotus Sutra* teaches solely the One Vehicle; the *Viśeṣacintibrahma-paripṛcchā* speaks of equality and suchness; the *Avataṃsaka Sūtra* reveals the pure Dharma Realm; the *Perfect Enlightenment Sutra* establishes all phenomena; the *Śūraṅgama Sūtra* encompasses the ten directions; the *Mahāsaṃnipāta Sūtra* fuses the defiled and the pure; the *Ratnakūṭa Sūtra* dissolves the distinction between sense faculties and objects; the *Nirvāṇa Sūtra* brings all to rest in the secret treasury; and the *Vimalakīrti Nirdeśa Sūtra* shows that there is nowhere that is not the site of enlightenment. They all encompass and include everything, leaving no phenomenon unaddressed; they gather and cover all, leaving no principle unaccounted for.
Thus, the one Dharma has a thousand names, established in response to conditions. One should not get stuck in expedient teachings or be confused by names given according to circumstances, thinking that sentient beings are not true and only Buddhas are real. If one awakens to this one Dharma, all dharmas become perfectly interpenetrating. Eons of obstructions melt away in an instant, and boundless wondrous meanings are fully comprehended at once. One penetrates to the very source of the Dharma and sees through the workings of all Buddhas, without moving a hair's breadth or taking a single step. Roaming freely through the sands of worlds, traversing all sites of enlightenment—what Buddha-land is not entered? What Dharma assembly is not attended?
There is not a single appearance that is not the true reality; not a single cause that is not a perfect cause. The Buddhas as numerous as the Ganges' sands shine brightly before one's eyes; the Dharma of the ten directions is clearly present in the palm of one's hand. High mountains and deep valleys together turn the fundamental Dharma wheel; great creatures and tiny scales all manifest the Samādhi of the Form Body. Sitting in one place, all ten directions appear; uttering one sound, all worlds throughout the sands of the universe hear it. Discussing the profound and revealing the wondrous does not destroy ordinary relationships; undergoing a thousand transformations and ten thousand changes does not depart from the true reality. One attains enlightenment simultaneously with the Buddhas of the three times and enters Nirvana on the same day with beings of the ten categories.
One beats the Dharma drum in the palaces of Māra and thunders the Dharma in the realms of falsehood. Treading the path of opposition, one remains naturally harmonious; dwelling in firmness, one is naturally gentle. Standing at a height, one is not in peril; being full, one does not overflow. This can be called abiding peacefully in the land beyond learning, treading deeply the source of non-action, entering the mysterious gate of all wonders, and roaming in the realm of the one reality.
There is not a single dharma that originally exists, nor a single dharma that begins to arise. The middle and extremes are extinguished; before and after are cut off. Sameness and difference are sealed; coming and going are one. All realms are seen equally; all are level in a single boundary. Thus, one clearly knows that the Three Jewels are constantly manifest, that one's land is not burned, that Brahmā's voice is always heard, and that the light of wisdom constantly shines.
This is the great silent Samādhi, the adamantine gate of concentration. It has always been so, from ancient times to the present, equal for sages and ordinary beings alike. It is like a single drop of water—its moist nature is no different from that of the great ocean. It is like the space within a mustard seed—its capacity for containment is no different from that of the vast sky. Those who have faith in it accomplish merits transcending distant kalpas; those who understand it do so in a single instant. This teaching of the single boundary is truly the boundless Great Way.
Gathering a single mote of dust does not constitute joining; scattering myriad worlds does not constitute separation. Blending with the light yet not being of the crowd; mixing with the dust yet not being defiled. Transcending yet not leaving; merging silently yet having nowhere to return to. Nourishing sages and ordinary beings, yet having no form or image that can be seen. Establishing the Dharma Realm, yet having no name that can be established. Sheltering grass and trees, enveloping past and present.
Pervading all realms and all space, the vault of heaven cannot cover its substance. Constantly shining, constantly manifesting, the iron mountains cannot hide its radiance. Having no abode, nothing to rely on, worldly troubles cannot alter its nature. Neither pure nor impure, the myriad dharmas cannot conceal its truth. Utterly silent, yet all sounds resound throughout the earth; utterly formless, yet all images reach to the heavens. Interpenetrating, the objects and realms are of a thousand differences; being identical, the myriad phenomena are of a single flavor.
Not clinging to phenomena and losing the substance—it is neither shared nor separate. Not guarding the nature and following conditions—it is also the same and also different. Therefore, since phenomena are identical with the nature, there is no hindrance to their establishment. Since events are identical with the principle, they do not obscure the true permanence. Since emptiness is identical with existence, how can it obstruct flourishing activity? Since stillness is identical with movement, how can it impair serene quiescence?
Speaking of oneness, the great and small interpenetrate. Speaking of difference, the high and low are all level. Speaking of existence, the principle-substance is utterly tranquil. Speaking of non-existence, the functioning of phenomena is not negated. Though arising, it is constantly ceasing—worldly appearances contain emptiness. Though quiescent, it is constantly arising—the Dharma Realm manifests. Allowing movement, it is constantly abiding—the ten thousand transformations do not shift. Allowing concealment, it is constantly arising—the one substance responds accordingly.
Without fabrication, illusory appearances harmonize. Without solidity, the true nature is serene. Without accomplishment, different substances mutually shine. Without destruction, all conditions are mutually severed. Although realms appear, they have no nature of appearing. Although wisdom illuminates, it has no function of illuminating. Quiescence and function are not different; subject and object are of a single boundary.
It is like a clear mirror—the ten thousand images cannot escape its form. Its nature is like a clear sky—all appearances cannot leave its substance. It is the treasury of permanence, the gate of transformation and penetration. Serene and solid, it constantly follows the transformations of things. Busily active, it does not stir the true suchness.
The male body vanishes, the female body appears. Entering the east, arising in the west. While existing, it is precisely extinguished; while rolled up, it is constantly unfurled. Pervasively flowing yet not circuitous; universally present yet having no location. Lifting a single mote of dust reveals boundless Buddha-lands. Pointing to a single thought establishes endless past and present. Dwelling in one appearance is not ascending—it is purity following defilement. Hastening through the five destinies is not falling—it is being in turbidity yet constantly pure.
Looking outward, there is no surplus; peering inward, there is no accumulation. Meeting the eye, yet not seen; filling the ears, yet not heard. Filling the bosom, yet not known; pervading all measure, yet not perceived. Originally complete, it is not old; now manifest, it is not new. Unpolished, it is naturally bright; unburnished, it is naturally pure.
It can be called the wondrous substance, constantly abiding; the spiritual light, never sinking. Its supreme virtue extends far and wide; its divine nature stands alone. All wonders and spiritual beings universally gather—it is the king of the myriad dharmas. The three vehicles and five natures silently return—it is the mother of the thousand sages. Uniquely honored, uniquely precious, without equal, without peer. It is truly the source of the Great Way, the true essence of the Dharma.
Its mysterious traces are not fixed, conforming to the nature of things as square or round. Its wondrous response has no set course, following the dispositions of beings in concealment or manifestation. Therefore, the root gives rise to the branches, and the branches express the root—substance and function mutually arise. The true establishes the conventional, and the conventional establishes the true—the ordinary and the holy mutually reflect. This reveals that, and that differentiates this—host and companion participate together. Giving birth to Buddhas, and Buddhas liberating beings—cause and effect interpenetrate.
Realms have no self-nature, yet the other completes the self. Mind has no self-nature, yet the self completes the other. Principle is not established, yet the one is the many. Phenomena are not established, yet the many are the one. Though appearances are empty, they constantly merge into one substance. Though the nature is real, it constantly abides in all conditions. Though manifestly revealed, it is difficult to seek through emotions. Though utterly transcendent, it does not hinder great function.
Traversing the illusory realms, all are fused into truth within the one nature. The quiescent, extinguished, spiritual emptiness manifests appearances within the myriad phenomena. Truth and wisdom mutually stimulate; defilement and purity alternately influence. Following strength or weakness, they emerge and submerge without constancy; following the forming and dispersing of conditions, they roll and unroll without fixity. When mutually absorbing, not a fine mote appears; when mutually supporting, all ten thousand realms arise together.
Coming like the sudden appearance of the moon in water; going like the sudden scattering of clouds in an illusion. Movement and stillness are unobstructed; involvement and entry are empty and fused. Mutually negating, mutually existing—spiritually penetrating, unfathomable. Not going out, not dwelling within—the wondrous nature is boundless.
The ocean of wisdom is vast and deep, embracing and containing without missing even a tiny mustard seed. The spiritual pearl shines brilliantly, illuminating without revealing the slightest hair's breadth. Like true gold taking different shapes according to different vessels—a thousand differences cause no obstruction. Like clear water manifesting appearances through many waves—the one substance suffers no loss. It is both right and wrong, also false and also true.
Not having, yet showing existence—dim as if existing in a dream. Not accomplished, yet seeming accomplished—suddenly as if dwelling in an illusion. Arising and ceasing based on the source of emptiness—each dharma is without knowledge. Flourishing and perishing following the ocean of transformation—each condition is absolutely independent.
Therefore, the five majestic mountains are lofty but not steep; the four vast oceans are boundless but not deep. The three poisons and four perverted views are not merely ordinary; the eight liberations and six super-knowledges are not merely holy. All abide in the land of true suchness and quiescent extinction; all enter the gate of non-arising and non-duality. Functioning within the great liberation, layer upon layer is endless. Manifesting within the inconceivable, vast and expansive, it is difficult to exhaust.
How could one establish its beginning and end, or fix its boundaries and regions? Why must one exalt the true and reject the false, despise the different and delight in the same, wishing to destroy the illusory body and intending to sever the consciousness that is like a mirage? One does not realize that in every thought, Śākyamuni appears in the world; with every step, Maitreya descends to be born. Discrimination manifests the mind of Mañjuśrī; activity and stillness operate the practice of Samantabhadra. Every gate opens to the nectar of immortality; every flavor is purely the finest ghee. Not departing from the forest of Bodhi, one constantly dwells in the lotus treasury. Shining brightly, no dust is not penetrated; clearly luminous, it overflows the eyes and radiates light. Why toil to expound it with wondrous eloquence? Who waits for the display of spiritual powers?
Activity and stillness constantly meet; brightness and darkness are never apart. It is not that the past was flourishing and the present is declining; how could it be that folly perishes and wisdom appears? Speech and silence are constantly in accord; beginning and end are darkly connected. Did the First Patriarch really need to come from the West? Did the Seven Buddhas ever actually appear in the world?
Therefore, when the mind is empty, heaven and earth are void and silent. When the mind exists, the lands are towering and lofty. When a thought arises, mountains and peaks shake. When thoughts are silent, rivers and seas are tranquil. When the capacity is sharp, every word comprehends the meaning. When the will is penetrating, every thought is empty and profound. When the vessel is vast, every dharma is perfectly complete. When the measure is great, every mote of dust is boundless.
When the ground of consciousness is clear, the world is pure. When the water of the mind is turbid, the objects and images are dim. Lifting one includes all—open and level, equal. Vividly complete and sufficient—it lies solely in correct contemplation.
The myriad dharmas fundamentally arise only from people. True suchness naturally contains all virtues. Without thought, all special merits are fully prepared. Without action, all wondrous practices are perfectly complete. Not operating, yet accomplished—the spiritual wisdom is so of itself. Not seeking, yet obtained—the wondrous nature is naturally genuine.
Only then does one know that principle and wisdom are perfectly fused, the Great Way has no outside. Transcending a single mote of dust, it stands alone. Why should the myriad appearances be in a flurry? Therefore, in the place of sound, hearing is complete; beyond seeing, there is no dharma. How could it be confused by colors? How could it be drowned by sounds and echoes? It is like the flavor of the great sea, blending the hundred rivers. It is like the color of Mount Sumeru, swallowing the flocks of birds. There is not a single name that does not proclaim the title of the Tathāgata. There is not a single thing that does not reveal the form of Vairocana.
Cliffs, trees, courtyard grasses—each displays the boundless wondrous appearance. Gibbons chanting, birds chirping—all expound the non-dual, perfect sound. Ignorance and attachment become the true source of liberation. Greed and anger operate the great function of Bodhi. When false thoughts arise, Nirvana appears. When worldly toils arise, the Buddha Way is accomplished.
Functioning from the substance, the Reward and Transformation Bodies are never not quiescent. Manifesting according to conditions, the Dharma Body is nowhere not pervasive. It is truly that to which the teachings of the Dharma return, that which the sages and worthies receive, the actual reality of all sentient beings, the root and origin of the myriad things, the great guiding principle of the true teaching, the fundamental intent of leaving the world, the correct path of the three vehicles, the essential ford for entering the Way, the spiritual source of Prajñā, the cave-dwelling of Nirvana.
蓋以妙理玄邈，大旨希夷，狂慧而徒自勞神，癡禪而但能守縛。實謂言思路絕，分別意窮，識智翛然，神清可鑑，空有雙豁，根塵洞開。如窺淨天、似臨皎日，無一法門而不現，無一至理而不明。豈動神情，春池而穩探真寶；匪勞心力，赤水而自獲玄珠。觀沙界於目前，指大千於身際，收群生於掌握，納萬彙於胸襟。不施一功，成就楞嚴之大定；不披一字，遍覽普眼之真經。四句之義頓融，百非之路杳絕；竪徹三際，橫亘十方，為一總持，號大自在。神光赫赫，威德巍巍；尼乾魄消、波旬膽碎，煩惱賊颯然墮壞、生死軍豁爾飄颺，愛河廓清、慢山崩倒，逍遙物外、無得無求，憺怕虛懷、曠然絕累，虛空讓其高廣、日月慚其光明。然後則權實雙游、悲智齊運，拯世若幻、度生同空，涉有而不乖無、履真而不礙俗，若乾坤之覆載、猶日月之相須。示聖現凡，出生入死，持實相印，建大法幢。作一種之光明、為萬途之津濟，能令寒灰再焰、焦種重榮，永為苦海之迅航、常作迷途之明導。任運遮照、隨智卷舒，雖無知而萬法圓通、雖無見而一切明現，但契斯旨，體本自然。如群萌值春、萬物得地，十身頓現、四智欝興。猶如意幢，若大寶聚，法財豐溢，利物何窮；故號功德之林，乃稱無盡之藏。豈有朝曦而不照，夜炬而不明者哉？何得以限量心、起分齊見，局太虛之闊狹、定法界之邊疆，遂令分別之情，不越眾塵之境，向真如境上鼓動心機、於寂滅海中奔騰識浪，於管中存見、向壁罅偷光，立能所之知、起勝劣之解，齊文定旨、逐語分宗。蟭螟豈繼於鵬程，螢照那齊於日曜。豈能一毛孔內，納十方之虛空；一剎那中，現億佛之世界。一一身而遍一切剎，一一剎而含無邊身。乘高廣之大車，展大千之經卷，陞燈王之法座，飡香積之嘉羞，披迦葉之上衣，入釋迦之正室。促多生於頃刻，擲世界於他方；腹吸風輪，口吹劫火；變丘陵為寶剎，移淨土於穢邦；一毫中放無盡之光明，一言內演難思之教海。此乃群生之常分，與眾聖而同儔，無一法而不然，但有心而皆爾；非假變通之力，不從修證之因。德量如然，塵毛悉具。一香一味，同棲滅盡定門；蠢動蜎飛，不昧靈知寂照。何得遺山認培、棄海存漚，劣志卑心而自鄙屈；翻乃持神珠而乞丐，守金藏以貧窮，辜負己靈，埋沒家寶。或捨離而保持偏正，或絕分而甘處塵勞，或認妄而謬附邪宗，或執權而勞修漸行，或認位高推於極聖，或積德望滿於三祇。不知全體現前，猶希妙悟；豈覺從來具足，仍待功成；不入圓常，終成輪轉。
只為昧於性德、罔辯真宗，捨覺循塵、棄本就末，掛有無之魔羂、投一異之邪林，宰割真空、分羅法性，依塵生滅、隨境有無，執斷迷常、驟緣遺性，謬興知解、錯倒修行。或和神養氣而保自然，或苦質摧形而為至道，或執無著而樁立前境，或求靜慮而伏𭡠妄心，或刳情滅法以凝空，或附影緣塵而抱相，或喪靈源之真照，或殞佛法之正因。或絕識凝神，受報於無情之地；或澄心泯色，住果於八難之天。或著有而守乾城，或撥無而同兔角。或絕見而居暗室，或立照而存所知。或認有覺是真佛之形，或効無知同木石之類。或執妄同究竟之果，如即泥是瓶；或妄緣趣解脫之門，似撥波求水。或外騁而妄興夢事，或內守而端居抱愚。或宗一而物象同如，或見異而各立法界。或守愚癡無分別而為大道，或尚空見排善惡而作真修。或解不思議性作頑空，或體真善妙色為實有。或沈機絕想，同有漏之天；或覺觀思惟，墮情量之域。或不窮妄性，作冥初之解；或昧於幻體，立空無之宗。或認影而為真，或執妄而求實。或認見聞性為活物，或指幻化境作無情。或起意而乖寂知，或斷念而虧佛用。或迷性功德，而起色心之見；或據畢竟空，而生斷滅之心。或執大理而頓棄莊嚴，或迷漸說而一向造作。或據體離緣而堅我執，或亡泯一切而守己愚。或定人法自爾而墮無因，或執境智和合而生共見。或執心境混雜，亂能所之法；或著分別真俗，縛智障之愚。或守一如不變而墮常，或定四相所遷而沈斷。或執無修而祛聖位，或言有證而背天真。或耽依正而隨世輪迴，或厭生死而喪真解脫。或迷真空而崇因著果，或昧實際而欣佛厭魔。或著隨宜所說而守語為真，或失音聲實相而離言求默。或宗教乘而毀自性之定，或弘禪觀而斥了義之銓。或鬪奇特而但顧出身，俄沈識海；或作淨潔而推求玄密，返墮陰城。或起殊勝知解而剜肉為瘡，或住本性清淨而執藥成病。或尋文探義而飲客水，或守靜居閑而坐法塵。或起有得心，談無相大乘；或運圖度想，探物外玄旨。或廢說起絕言之見，或存詮招執指之譏。或認動用而處生滅根源，或專記憶而住識想邊際。或安排，失圓覺之性；或縱任，虧入道之門。或起身心精進而滯有為，或守任真無事而沈慧縛。或專繫念勤思而失於正受，或效無礙自在而放捨修行。或隨結使而恃本性空，或執纏蓋而妄加除斷。或保重而生法愛，或輕慢而毀佛因。或進求而乖本心，或退墮而成放逸。或語證相違而虧實地，或體用各據而乖佛乘。或守寂而住空，失大悲之性；或泯緣而厭假，違法爾之門。或著我見而昧人空，或迷現量而堅法執。或解不兼信而滋邪見，或信不兼解而長無明。或云人是而法非，或稱境深而智淺。或取而迷法性，或捨而乖即真；或離而違因，或即而忘果；或非而謗實，或是而毀權。或惡無明而背不動智門，或憎異境而壞法性三昧。或據同理而起增上慢，或貶別相而破方便門。或是菩提而謗正法輪，或非眾生而毀真佛體。或著本智而非權慧，或迷正宗而執化門。或滯理溺無為之坑，或執事投虛幻之網。或絕邊泯跡，違雙照之門；或保正存中，失方便之意。或定慧偏習焦爛道芽，或行願孤興沈埋佛種。或作無作行，修有為菩提；或著無著心，學相似般若。或趣淨相而迷垢實性，或住正位而失自本空。或立無相觀而障翳真如，或起了知心而違背法性。或守真詮而生語見，服甘露而早終；或敦圓理而起著心，飲醍醐而成毒。
已上略標一百二十種邪宗見解，並是迷宗背旨、失湛乖真，揑目生花、迷頭認影，若敲氷而索火、類緣木以求魚，畏影逃空、捫風捉電。苦非甘種，砂豈飯因；皆不能以法性融通、一旨和會，盡迷方便、悉溺見河，障於本心、不入中道。匍匐昇沈之路、纏綿取捨之懷，於無心中強欲斷除、向無事內剛求捨離。將法空為恚愛之境、返真智作想礙之情，長隨八倒之風、難出四邊之網。竟不知理即生死，恒與道冥；妄本菩提，從來合覺；明常住暗，水不離氷；靈智常存，妙用無盡。何乃遏想念而求湛寂，斷煩惱而證真如。妄作妄修，自難自易。且靈覺之性本非祕密、如來之藏實不覆藏，故知圓常之理不虧、信解之機難具。如針鋒上無邊身菩薩，似藕絲懸須彌盧之山；唯歎希奇，罔知所措。如水母土蜂之類、猶𧉑𬟼屈步之徒，歷劫他求、終朝取相，不自暫省、返照回光。貨鬻衣珠，承紹家業，但爭空花之起滅、定認眚影之是非，去淳朴而專尚浮華、喪根源而唯尋枝派；可謂遺金拾礫、擲寶持薪。
是以眾聖驚嗟、達人悲歎，都謂不到實地、未達本心，妄識浮沈、緣心巧偽，遍計所執現似外塵、人杌繩蛇橫生空見。不知萬法無體、一切無名，從意現形、因言立號，意隨想起、言逐念興，想念俱虛、本末非有。是以三界無物、萬有俱空，邪正同倫、善惡齊旨，全拋大義、莫返初源。於無心中妄立異同、就一體內強分離合，自他纔立、逆順隨生；起鬪爭之端、結惑業之始，織是非之緻網、鎖憎愛之樊籠，觀鏡像分妍醜之心、聆谷響興喜怒之色，責化人之心行、保幻物之堅牢，汲焰水而欲滿漏卮、折空花而擬栽頑石。能所雙寂，事理俱空，既造惑因，不無幻果。
欲知妙理，唯在觀心。恒沙之業，一念而能消；千年之暗，一燈而能破。自然不立名相，解惑寂然；豈有一物當情，萬境作對。取捨俱喪，是非頓融；眾翳咸消，豁然清淨；無非不思議解脫，盡是大寂滅道場。視聽俱忘，身心無寄；隨緣養性，逐處消時；猶縱浪之虛舟，若凌空之逸翮；縱橫放曠，任跡郊𮠔。
普勸諸後賢，但遵斯一路。聞而不信，尚結佛種之因；學而未成，猶益人天之福。此乃群經具載、諸佛同宣，非率爾以致辭，請收凝而玄鑒。
永明智覺禪師唯心訣(終)
(附)定慧相資歌
祖教宗中有二門， 十度萬行稱為尊。 初名止觀助新學，
後成定慧菩提根。 唯一法，似雙分，
法性寂然體真止， 寂而常照妙觀存。 定為父，慧為母，
能孕千聖之門戶， 增長根力養聖胎，
念念出生成佛祖。 定為將，慧為相， 能弼心王成無上，
永作群生證道門， 即是古佛菩提樣。
定如月，光爍 外道邪星滅， 能挑智炬轉分明，
滋潤道芽除愛結； 慧如日，照破無明之暗室，
能令邪見愚夫禪， 盡成般若波羅蜜。 少時默，剎那靜，
漸漸增修成正定， 諸聖較量功不多，
終見靈臺之妙性。 瞥聞法，纔歷耳， 能熏識藏覺種起，
一念回光正智開， 須臾成佛法 如是。禪定力，不思議，
變凡為聖剎那時， 無邊生死根
由斷，積劫塵勞巢穴墮。 湛心水，淨意珠，
光吞萬像爍千途， 抉開己眼無瑕翳， 三界元無一法拘。
覺觀賊，應時剋； 攀緣病，倏然淨；
蕩念垢兮洗惑塵， 顯法身兮堅慧命。 如斷山，若停海，
天翻地覆終無改， 瑩似琉璃含寶月，
倏然無寄而無待。 般若慧，莫能量， 自然隨處現心光，
萬行門中為導首， 一切時中稱法王。
竭苦海，碎邪山， 妄雲卷盡片時間， 貧女室中金頓現，
壯士額上珠潛還。 斬癡網，截欲流， 大雄威猛更無儔，
能令鐵床銅柱冷， 頓使魔怨業果休；
和諍訟，成孝義， 普現群生諸佛智， 邊邪惡慧盡朝宗，
螻蟻鯤鵬齊受記。 偏修定，純陰
爛物刳正命， 若將正慧照禪那， 自然萬法明如鏡；
偏修慧，純陽 枯物成迂滯， 須憑妙定助觀門，
如月分明除霧翳。 勸等學，莫偏修， 從來一體無二頭，
似禽兩翼飛空界， 如車二輪乘白牛，
即向凡途登覺岸， 便於業海泛慈舟。
或事定，制之一處無不竟； 或理定，唯當直下觀心性。
或事觀，明諸法相生籌算； 或理觀，頓了無一無那畔。
定即慧，非一非二非心計； 慧即定，不同不別絕觀聽。
或雙運，即寂而照通真訓；
或俱泯，非定非慧超常準。 一塵入定眾塵起，
般若門中成法爾。 童子身中三昧時， 老人身分談真軌。
能觀一境萬境同， 近塵遠剎無不通。
真如路上論生死， 無明海裏演圓宗。
眼根能作鼻佛事， 色塵入定香塵起。 心境常同見自差，
誰言不信波元水。 非寂非照絕言思，
而寂而照功無比； 權實雙行闡正途， 體用更資含妙旨。
勸諸子，勿虛棄， 光陰如箭如流水，
散亂全因缺定門， 愚盲秪為虧真智。 真實言，須入耳，
千經萬論同標記， 定慧全功不暫忘，
一念頓歸真覺地。 定須習，慧須聞， 勿使靈臺一點昏。
合抱之樹生毫末， 積漸之功成寶尊。
獼猴學定生天界， 女子纔思入道門。 自利利他因果備，
若除定慧莫能論。