---
title: "人天眼目 · 南堂辨驗十問"
description: "人天眼目是宋代僧人智昭编集的一部重要佛教典籍，成书于南宋时期。该书系统整理了禅宗五家（临济、曹洞、沩仰、云门、法眼）的宗风纲要、祖师语录和修行要诀，是研究宋代禅宗思想的重要文献。智昭以简明扼要的方式呈现各派禅法特色，包括公案、颂古、评唱等内容，为后世学人提供了清晰的禅宗传承脉络。作为禅宗典籍中的经典之作，人天眼目不仅保存了珍贵的禅宗史料，更成为理解中国禅宗发展演变的关键文本，在佛教史上具有承前启后的重要地位。"
url: "https://rushiwowen.co/en/r/cmcznolr51sbxjj045je2oa32"
---

### 南堂辨驗十問

> Ten Questions for Verification in the Southern Hall

南堂示眾云。夫參學至要。不出箇最初與末後句。透得過者。平生事畢。其或未然。更與爾分作十門。各用印證自心。看得穩當也未。一須信有教外別傳。二須知有教外別傳。三須會無情說法與有情說法無二。四須見性如觀掌上。了了分明。一一田地穩密。五須具擇法眼。六須行鳥道玄路。七須文武兼濟。八須摧邪顯正。九須大機大用。十須向異類中行。此十門。諸人還一一得穩當也未。若只是閉門作活。獨了自身。不在此限。若要荷負正宗紹隆聖種。須盡此綱要十門。方坐得曲彔木床。當得天下人禮拜。可與佛祖為師。若不到與麼田地。一向虛頭。他時異日。閻家老子。未放爾在。有麼大家出來證據。若無不用久立。

> The master addressed the assembly in the south hall, saying: "The essential matter in the practice of study is nothing other than the first phrase and the last phrase. If you can penetrate through these, the work of a lifetime is complete. If not, I will further break it down into ten gates for you, each to be used to verify your own mind. See if you can stand firm in them. First, you must believe there is a separate transmission outside the teachings. Second, you must know there is a separate transmission outside the teachings. Third, you must realize that the teaching of the inanimate and the teaching of the animate are not two. Fourth, you must see your nature as clearly as looking at the palm of your hand, distinctly and unmistakably, each stage steady and secure. Fifth, you must possess the eye that discerns the Dharma. Sixth, you must walk the bird's path and the mysterious way. Seventh, you must combine both civil and martial means. Eighth, you must destroy the false and reveal the true. Ninth, you must exercise great function and great capacity. Tenth, you must move among different kinds of beings. Now, do you all stand firm in each of these ten gates? If you merely work behind closed doors, attaining only for yourself, this does not apply. But if you wish to shoulder the authentic lineage and continue the sacred seed, you must fully embody these ten essential points. Only then can you sit on the curved wooden seat, receive the bows of all under heaven, and be worthy to be a teacher of buddhas and patriarchs. If you have not reached such a state, and remain in empty pretense, then in days to come, the King of Death will not let you go. Is there anyone who can come forth and bear witness? If not, there is no need to stand here long."