---
title: "空谷集 · 本文"
description: "空谷集是明代僧人释景隆所著的一部佛教典籍。明代佛教承袭宋元禅风，景隆禅师融会禅净二宗，其著作体现了这一时期的融合特色。该书内容主要为对禅宗公案与修行法要的评唱颂古，深入阐释心性空理与日常修行之关系，文字简练而义理深邃。在佛教史上，空谷集被视为研究明初禅宗思想与实践的重要文献，对后世禅学发展具有影响，为修行者提供了透彻的禅悟指南。"
url: "https://rushiwowen.co/en/r/cmgmxw7l205vvl104lm5805kv"
---

### 尚理編

> Shangli Edition

中吳沙門空谷景隆述

> Written by Konggu Jinglong, a Monk from Zhongwu

○汝南周先生名綱字宗正謂余曰吕洞󰠢㕘黃󷭝禅󷃪世󷘰為故事諸宗典籍具載詳明今年四月間󲈦林城北新橋五聖廟道士繆尚誠擅繪黃󷭝洞󰠢講禮之圖撰集󷭴󷭟立名神化圖以禅󷃪之徳𭣣為道者之功以道者之俚󷚅為禅󷃪之󱊿偽中生偽惑󷭡人心此之一端󷃪曾見否曰見󷭘小兒󷓭󷰪之事也狂言󷭴𨹟鑿空架󷄅彼𣴑󷖲来不務實徳惟以誇誕為功𣈆之王浮偽造化胡𦀇尅意謗佛厯朝禁革𠡠令燒毀私匿存留者𠁅以重罪後魏𭁵󷮀之後周張󰠢唐之趙㱕真宋之林靈素󵓕𣅜恃幻術排謗佛法秣陵道士因見遠公和尚十嘱文云不信但看󷦾司錄彼即乗󷭨之便造𡨋司錄假設魏文帝問李丞相夜判隂司之事採摭佛𦀇善惡因果󵓕意造成一本號𡨋司錄其間謗󵘸毘婆尸佛亦曾退位噫嘻不知聖賢之󷮫級不知大道之淺深肆其臆󵘸誑惑世人此則逢𫎇亦所不忍為也狂妄之󶹩偽言宋熈寧間󷯞道光先曾為僧因效張平𠦑修鍊是以蓄𩬊󶹩老有聦明者亦罹其惑而况餘人不亦信乎夫佛法者正法也張平󶡌者鍊術也捨此正法󶹩彼鍊術者是為智乎是為愚乎當以理觀庶無迷󲏈復謂張平󶡌出神至楊州賞瓊󷭹曾不知楊州瓊󷭹隋煬帝時已成朽腐至󳳧寧間已󷭥四百餘年󷭘󷑆空敗露請知之乎繆公又言黃󷭝亦與洞󰠢出神至楊州賞瓊󷭹黃󷭝洞󰠢𣅜生唐季瓊󷭹已沒二百餘年󷭘矧出神者󷑮神活計也鍊家珎之以為正事吾宗大禁不許出神無𥟵之語欺誑閭𨵻吕公謁黃󷭝時值󷭝陞堂󷭝曰眾中有𥨸法者吕曰雲水道者󷭝曰雲盡水乾時如何吕不䏻󷨽󷭝曰汝但問来吾為汝荅吕曰雲盡水乾時如何󷭝曰黃󷭝出現吕忿然問曰一粒粟中蔵世界半升鐺內煮山川此意如何󷭝曰守屍󷑮吕曰爭柰囊中有長生不死藥乎󷭝曰饒𦀇八󷭛刦終是落空亡吕𫩧慍而去至晚飛󷟌脅之󷟌不䏻入卓立扵地吕󳫠󷟌不動遂拜求󷚅歸󷭝厲聲曰如何是一粒粟中蔵世界吕扵言下有省作偈禮謝而已󷯝公前年刊洞󰠢像題云要扶他教将吾滅誰識黃󷭝老衲頭此語𠰥謂洞󰠢自題然則洞󰠢死後不曾再生六百餘年未𡮢有此一󵘸何故今日突然有之而欲變󷭡六百餘年一定之理耶此語𠰥謂繆公所題又是洞󰠢自題之意架󷄅自敗無地可逃󷭘嗚呼古人初無拘縛理長則就也孔子曰君子之扵天下也無適也無󷭠也義之與比洞󰠢更其鍊術而㱕正法理之所宜何必諱也佛之教法統攝三界之大道也根深󷰯固確乎不可󳫠三󲈦滅之皆未󷮩而愈盛何藉一鍊士而䏻扶扵教乎何其不知量也去年又刊一板題云洞󰠢不曾見黃󷭝今年又刊此板題云神化圗屡加變󷰥何時息焉但誑下愚難惑上智禮曰其先祖無羙而稱之是誣也韓文公不肻為史盖愳褒貶之咎󰡷乎隂徳故云不有人禍則有天刑繆公又何󵓕人乎不加三思卒然󶹩空架空妄談先徳自召其罪也。

> Mr. Zhou from Runan, whose given name is Gang and courtesy name is Zongzheng, said to me: The story of Lü Dongbin visiting Huanglong was traditionally passed down as a Chan Buddhist narrative, with detailed accounts recorded in various scriptures. However, in April of this year, a Taoist priest named Miao Shangcheng at the Five Sages Temple near the North Bridge in the forest city, on his own initiative, painted a picture of Huanglong and Lü Dongbin lecturing on rites, and compiled a book entitled \*The Divine Transformation Illustrations\*. In this work, he attributed the virtues of Chan Buddhism to Taoist accomplishments, and reduced the teachings of Chan to the level of Taoist folk beliefs. This is a case of falsehood breeding falsehood, confusing people's minds. Have you seen this? I replied, "I have seen it. It is nothing more than the ramblings of a child. These reckless, baseless lies are fabricated out of thin air. Those people do not practice true virtue, but only boast and deceive." During the Jin Dynasty, Wang Fu falsely created the \*Scripture of the Conversion of the Barbarians\*, intentionally slandering the Buddha. Throughout successive dynasties, this work was prohibited and ordered to be burned. Anyone who privately possessed it was severely punished. During the Later Wei and Later Zhou dynasties, there were figures like Zhang of Zhou, Zhao Guizhen of the Tang, and Lin Lingsu of the Song, who all depended on magical arts to slander the Buddha's Dharma. A Taoist from Moling, because he saw the ten admonitions of Venerable Yuan Gong, which included the line, "If you do not believe, just wait and see the registrar of the underworld," took this opportunity to fabricate a \*Registrar of the Underworld\*. In this fabrication, he invented a story of Emperor Wen of Wei asking Prime Minister Li about his nightly judgments in the underworld. He collected ideas about cause and effect from Buddhist scriptures and created a book called \*The Registrar of the Underworld\*, which slanders even Vipasyin Buddha, claiming he also once retired from his position. Alas! Such people do not know the hierarchy of sages, nor do they understand the depth of the Great Way. Acting on their own whims, they deceive the world. This is something that even Peng Meng could not bear to do! Their frantic, fabricated words: During the Song dynasty in the Xining period, a man named Dao Guangxian was originally a monk. He imitated Zhang Pingshu's cultivation practices, and so let his hair grow back. Even intelligent people fell into his deception, let alone ordinary folk! The Buddha's Dharma is the true Dharma. Zhang Pingshu's methods are merely alchemical techniques. To abandon this true Dharma and follow those alchemical techniques—is that wisdom or ignorance? One should observe with reason to avoid confusion. Furthermore, it is said that Zhang Pingshu could project his spirit to Yangzhou to appreciate the qiong flower. But he did not know that by the time of the Xining period, the qiong flower of Yangzhou had already been decayed for over four hundred years, ever since the time of Emperor Yang of Sui. This empty boast is now exposed. Do you understand this? Master Miao also claims that Huanglong and Lü Dongbin projected their spirits to Yangzhou to appreciate the qiong flower. But both Huanglong and Lü Dongbin lived in the late Tang dynasty. By then, the qiong flower had already disappeared for over two hundred years! Moreover, spirit projection is a technique of the living. Alchemists treasure it as their main practice, but our tradition strictly forbids it, as such baseless talk only deceives the common people. When Lü Dongbin visited Master Huanglong, Master Huanglong was giving a lecture. He said, "There is someone in the assembly who secretly seeks the Dharma." Lü Dongbin replied, "I am a follower of clouds and water." Master Huanglong asked, "When the clouds part and the water dries up, what then?" Lü Dongbin could not answer. Master Huanglong said, "You just ask, and I will answer for you." Lü Dongbin asked, "When the clouds part and the water dries up, what then?" Master Huanglong replied, "Huanglong will appear." Lü Dongbin said angrily, "What about the meaning of 'a single grain of millet containing the whole world, and a half-sheng cauldron brewing mountains and rivers'?" Master Huanglong said, "That is nothing but guarding a corpse." Lü Dongbin retorted, "But I have the elixir of immortality in my pouch!" Master Huanglong said, "Even if you endure for eight thousand kalpas, in the end, you will fall into emptiness." Lü Dongbin left in anger, and at night, he tried to attack Master Huanglong with his flying sword, but the sword could not enter and stood stuck in the ground. Lü Dongbin then bowed and asked for the teaching. Master Huanglong shouted, "What is the meaning of 'a single grain of millet containing the whole world'?" At these words, Lü Dongbin had an awakening and composed a verse of repentance. Master Miao previously printed an image of Lü Dongbin with an inscription, "I wish to support his teaching, but others will destroy me. Who knows that the old monk Huanglong is now?" If this is supposed to be Lü's self-inscription, then Lü has not been reborn in over six hundred years. He has never made such a statement before. Why would it suddenly appear now, trying to overturn six hundred years of established truth? And if this is Master Miao's own inscription, then it expresses Lü's intention. This lie simply cannot stand. Alas! The ancients were not bound by stubbornness; they would follow whichever principle was more reasonable. Confucius said, "The noble person has no fixed preferences or aversions in the world; he aligns with what is right." Lü Dongbin simply changed his alchemical practices and turned to the true Dharma. This is perfectly reasonable, so why hide it? The Buddha's teaching is the Great Way that governs the three realms. Its roots are deep and its foundations firm; it cannot be shaken. The three persecutions of Buddhism all failed to destroy it, and it only flourished all the more. What need is there for a single alchemist to try to support it? How foolish! Last year, Master Miao printed another board with the inscription, "Lü Dongbin never met Huanglong." This year, he printed another board entitled \*The Divine Transformation Illustrations\*. Will this slander never cease? It may deceive the foolish, but it will not fool the wise. The \*Book of Rites\* says, "To praise one's ancestors for merits they did not possess is a falsehood." Han Yu refused to write history for fear of the karmic consequences of praise and blame. He said, "If not for human retribution, there will certainly be heavenly punishment." What kind of man is Master Miao? Without any careful thought, he rashly fabricates empty words and slanders the ancient sages, bringing condemnation upon himself.

○曰黃󷭝洞󰠢地𡵯何如曰黃󷭝者㕘禅悟㫖見性眀心󷘰佛正宗埏陶大化出生死越三界之大道也洞󰠢者以隂陽為󷭝乕以津液為鉛汞以元氣為還丹鍊磨功力󵖷󵖵壽長而已𪜬不肻言其所習之術善也未善也世間通理學者自䏻知之。

> Huangpi asked: "What about the Dongji tradition?" Huangpi replied: "The Huangpi tradition is the great path of Chan meditation to awaken to the essence, see one's true nature, and realize the mind. It is the orthodox lineage of the Buddha, which molds and transforms the great creation, allowing one to transcend birth and death and go beyond the three realms. As for Dongji, it takes yin and yang as the tiger, uses bodily fluids as lead and mercury, takes the primal energy as the elixir for returning to the source, and refines through effort to merely prolong life. I am unwilling to speak of whether the practices I have studied are good or not. As for the common principles of the world, scholars can understand them on their own."

○曰󷃪謂出生死越三界何為三界耶曰三界者欲界色界無色界也六凡所居皆受輪𢌞生死言六凡者六道也諸天人倫脩羅餓󷑮畜生地獄是也。

> A student asked: "You speak of escaping birth and death and transcending the Three Realms. What are these Three Realms?" The teacher replied: "The Three Realms are the Realm of Desire, the Realm of Form, and the Formless Realm. All beings in the six ordinary realms dwell within these three, and are subject to the cycle of birth and death. The six ordinary realms are what we call the Six Paths: the realms of gods, humans, demigods, hungry ghosts, animals, and hell-beings."

○曰何為出三界耶曰出三界者不受輪𢌞生死四種聖人也諸佛菩薩緣覺󷞝聞是也四種聖人得意生身自利利他扵三界內三界外無住無不住総而言之而曰十法界四聖六凡也曰十法界四聖六凡之状乞󷃪示之曰𦀇教詳眀姑示其畧。

> Q: What does it mean to transcend the three realms? A: Transcending the three realms means being free from the cycle of birth and death. This applies to four kinds of saints: Buddhas, Bodhisattvas, Pratyekabuddhas, and Śrāvakas. These four saints attain freedom at will, benefiting both themselves and others. Within the three realms and beyond the three realms, they neither dwell nor fail to dwell. In summary, this is called the Ten Dharma Realms: the Four Saints and the Six Ordinary Beings. Q: Please explain the states of the Ten Dharma Realms, specifically the Four Saints and the Six Ordinary Beings. A: The scriptures and teachings explain this in detail; for now, I will give a brief overview.

> Here is the English translation of the provided text fragment: "Figure: \[Image graphic located at ../figures/D/D57p0071\_01.gif\]"

> I cannot see the image, as I am a text-based AI. Please provide the Chinese text you would like me to translate into English.

○曰繆公󵓕扵十法界中何𠁅所居曰彼繆人󵓕用心不同各循行業諸󷭪攝之有定力有徳行無人我心天󷭪攝之亦習定亦脩徳有󷣈負心脩羅攝之無定力徳有󷭻惟習鍊術󷑮󷭪攝之謗佛法者地獄攝之。

> The official said, “Lord Mu, in which of the Ten Dharma Realms does he reside?” The Buddha replied, “That is a mistaken man. People’s minds are not the same, and each follows their own karma. Those with meditative focus and virtue, free from ego and possessiveness, are drawn into the realm of the gods. Those who practice both meditation and moral virtue but harbor arrogance are drawn into the realm of the asuras. Those without meditative focus or virtue, who only practice techniques and arts, are drawn into the realm of beings. Those who slander the Buddha’s teachings are drawn into the realm of hell.”

○曰老子之道何如󵗡曰大道也󷘰之𨵿尹子已而列子󷭸子宗其教皆大道也老子曰聖人抱一為天下式即唐󷰝所謂惟精惟一允執厥中也又曰常無欲以觀其妙即子思子謂君子之道費而󴦚又曰常有欲以觀其徼即鳶飛戾天魚躍于淵言其上下察也𨵿尹子曰善吾道者即一物之中知天盡神󷗯命造玄即曾子󷗯知在格物也列子曰用之弥滿六󷄅廢之莫知其所即孔子放之則󳇐六合捲之則退蔵扵宻也荘子曰道惡乎往而不存即孔子以我為󴦚乎吾無󴦚乎耳又曰官天地府󷭛物即孟子󷭛物𣅜僃扵我󷭘又曰如新生之犢而無求其故即孟子大人不失其赤子之心也然扵造󷫄妙道之幽玄出入死生之門戶實有精粗實有遠近不可埋沒老関󷭸列之徳宋儒潛心禅學凡著書立言𣅜用禅理所以儒學變為道學此是天地間一󵓕好事道家變為󷯊鍊不逮儒家之變也惜󵗡。

> The Master asked: "What is the Way of Laozi?" The reply: "It is the Great Way. Guanyinzi, Liezi, and Zhuangzi all followed his teachings, and they are all part of the Great Way. Laozi said: 'The sage holds to the One and becomes a model for the world' — this is what Tang and Yu meant by 'Refine the one mind and hold steadfast to the Middle Way.' He also said: 'Always be without desire in order to observe the subtlety' — this is what Zisi meant when he said: 'The Way of the noble person is both vast and hidden.' And again: 'Always have desire in order to observe the boundary' — this is like the kites soaring in the sky and the fish leaping in the deep, showing that all can be perceived above and below. Guanyinzi said: 'Those who excel in my Way understand Heaven and exhaust the spiritual, reaching the ultimate in life and destiny through each single thing' — which is what Zengzi meant by 'True knowledge lies in the investigation of things.' Liezi said: 'When used, it fills the six directions; when set aside, no one knows where it goes' — which is what Confucius meant by 'When expanded, it encompasses the entire universe; when rolled up, it retreats and hides within the secret.' Zhuangzi said: 'Where does the Way go that it does not exist?' — which is what Confucius meant by 'Take me as your teacher? I have nothing to teach you.' He also said: 'It governs Heaven and Earth and is the storehouse of all things' — which is what Mencius meant by 'All things are complete within me.' And again: 'Like a newborn calf that does not seek the reasons for things' — which is what Mencius meant by 'The noble person never loses the mind of a pure child.' Nevertheless, when it comes to penetrating the profound mystery of the Way and entering and leaving the gateways of life and death, there are indeed degrees of subtlety and coarseness, and degrees of closeness and distance. One cannot simply dismiss the virtues of Laozi, Guanyinzi, Liezi, and Zhuangzi. The Song-dynasty Confucians immersed themselves in Chan Buddhism, and whenever they wrote books or established doctrines, they all used Chan principles. Thus Confucian learning changed into 'Dao-learning,' and this was a good thing in the world. When Daoism turned into elixir cultivation, it fell short of becoming true Confucian learning. What a pity!"

○曰佛與老子孰前孰後曰佛生西竺迦毘衛國淨飯皇帝之太子也其生時中國當周𫞃王二十四年四月八日也至󷘏王五十二年佛壽七十九而入滅度佛生四百二十二年後定王三年亳州瀨鄉韓󷄄生老子也蕳王四年老子年二十三仕為守蔵吏十三年遷柱下史󷭦王元年老子年八十四時當七雄分霸天下紛擾聞西竺佛聖人之教不治而不󷭡欲適西而𠁅之胡曾先生詠其詩曰七雄戈㦸󷭡如麻四海無人得坐家老氏𨚫思天竺住便󷭤徐甲過𣴑沙出詠史詩出𨵿未至𣴑沙死扵扶風之󷯄里即而塟之秦佚往弔三𭈹而返出󷮆子太史公曰老子周衰時守蔵室之史出史記三教歌括曰周𫞃甲寅第四帝如来降誕迦毘衛󷘏王壬申五十二如来八十㱕真際滅度一千八十年教𣴑漢眀永平世佛先四百二十二老子方生定王世佛先四百七十七孔子靈王時誕質為報勞生稚子知鼎分三足還㱕一出法數畧要佛老前後乃如是也。

> It is asked: Which came first, the Buddha or Laozi? The Buddha was born in the city of Kapilavastu in ancient India, as the crown prince of King Suddhodana of the Shakya clan. His birth occurred in China during the twenty-fourth year of King Zhao of Zhou, on the eighth day of the fourth lunar month. He entered nirvana at age seventy-nine in the fifty-second year of King Mu of Zhou. Four hundred and twenty-two years after the Buddha's birth, in the third year of King Ding of Zhou, Laozi was born in Lai Township, Bozhou (present-day Ku County), in the state of Chu. In the fourth year of King Jian of Zhou, at age twenty-three, Laozi served as a librarian. Thirteen years later, he was promoted to the position of Royal Archivist. By the first year of King Jing of Zhou, Laozi was eighty-four years old. At that time, the seven great powers were contending for supremacy, and the world was in chaos. Hearing that the Buddha's teachings in the West promoted a state of non-interference and peace without striving, Laozi desired to go to India to settle there. The poet Mr. Hu Zeng recorded this in his poem: > "The Seven Kingdoms fought with spears and halberds, > And no one in the world could live in peace. > Laozi, yearning for the land of heavenly bamboo, > Had his oxcart cross the Flowing Sands." Thus, Laozi left the pass and, before reaching the Flowing Sands, died at the Li section of Fufeng County, where he was buried. Qin Yi visited to mourn him, wept three times, and then left. The Grand Historian Sima Qian wrote: "Laozi, in the declining years of the Zhou dynasty, was a historian in the imperial archives." \*(Note: from the Historical Records)\* The "Three Teachings Song" says: > In the fourth year of King Zhao's reign, the fourth ruler, > The Tathagata was born in Kapilavastu. > In the fifty-second year of King Mu, at eighty, > The Tathagata entered nirvana. > One thousand eight hundred years later, > The Dharma flowed into China during the Yongping era of Han Ming. > Buddha came first, four hundred and twenty-two years before Laozi, > Who was born in King Ding's time. > Buddha came first, four hundred and seventy-seven years before Confucius, > Who was born in King Ling's time. > To repay the toils of this weary life, I reverently say: > The tripod stands on three legs but returns to one. \*(Note: from the Numerical Dharma-Essentials)\* Thus it is that the Buddha came before Laozi.

○曰老子與佛󷮫級何如曰老子是世人中之聖人也佛是聖人中之大聖人也老子是大明一國之聖人也佛是三千大千世界天上天下三界大聖人也書𦀇謂東暘谷南南交西昧谷北幽都禮記謂東夷西戎南󷮾北狄家語謂東󷮳木南交趾西𣴑沙北幽陵淮南子謂九州之外而有八夤八夤之外而有八紘此但南󷯣部洲三千洲渚之中一洲渚之域而已世人不知如是廣大聞而󷰜異疑惑不信近而言之可以諭遠聖朝宣使入海自高麗日本毛人劉求旃城旃辣宣羅爪哇舊港滿辣干八利󷑐門帯辣錫闌歌支󷑮離溜山祖發辣󷨊勃󷯕板葛辣󷧪離麼斯金剛寳座天方囬回如是󵓕國皆尊佛法不聞老子之名近國如是遠至三千大千世界無量國土亦如是也三國之時尚書令會𥟵闞澤字徳潤奏對曰孔老之教法天制用不敢違天佛教諸天奉行不敢違佛以此言之優劣可見吳主善之加闞澤為太子太保出󷢷吴書并宗炳明佛論編年通載󵓕書󷮤曄論佛其畧曰詳其清心釋累之訓空有󷨯遣之宗且好仁惡殺𬻻救崇善所以賢逹君子多愛其法焉然好大不𦀇竒詭無已𨿽鄒衍之辯󷭯周之論尚未足以槩其󷭛一出漢書西域󷘰唐祕書監󷰝世南帝紀史論云老子之義谷神不死玄牝長存久視長生乗雲駕鶴此域中之教也釋氏之教空有不滯人我󷨯忘󷰠出生死此象外之談者也先代㝎論弥多不復僃引曰大明一國之外次扵高麗日本劉求𭠭城交󷰋五國之外諸餘國土既不聞老子之教聞有孔子之教否曰今日未暇眀日為子言之。

○曰劉向集列仙󷘰沈汾續之󷃪曾見否曰𡮢扵書肆粗揭視之即置之不復覽黃帝者古之聖人也亦以列之為仙廣成子者古之異人也亦以列之為仙凡有󴦚逸之士󷑮恠之人不𮨇其󷛁乎不󷛁乎皆以列之為仙謂年三五百嵗乃至千嵗謂為長生嗟乎未始教人明夫自心之道惟尚詭恠為竒言語架󷄅不本其實󷗯令末學向外馳求失扵正性劉向賈𧨏相如比肩人也皆正人君子安肻為此󷄅𰦝𫟎唐之事乎必非劉向所作。

○曰脩真書󷃪曾見否曰亦扵書肆大略視之鍾離洞󰠢論道惟󷪱周易淺近之語而論天地日月󷪱書𦀇周天度數而論四時五行然扵妙道渾無交󷩃及言水火龍虎金丹鉛汞󵓕事皆是形氣精血之談󷯮見之也𠋣草附木󷑮󷯅之詞渾無妙理此是後學所造不是鍾吕之作洞󰠢始習鍊術後遇黃󷭝󷚅眀心法亦為真仙󷭘豈復有此鄙陋之詞耶玷辱鍾吕之名者過在後學歟亦有比比造書者千異百恠驚󷮰聾俗枝󶕣滋多皆此󷥚也不復僃引󷭘吾宗盤山禅󷃪語錄全帙󷨔在脩真書裏呵呵。

○曰繆人󵓕謂鍊形為長生此理何如曰彼󵓕執迷扵此妄圗血肉之身以󷗯長生不死內以󷰗精養氣外以吸露飡霞執假迷真不免赴死但其󵖷󵖵壽長而已不眀大道故不得證扵道果不脩𢦶徳禅定之功故不得昇扵天上不作十惡五逆之罪故不下滯扵𡨋府是󵓕不離中隂界中或逰蓬莱三島或居五岳名山悠悠無歸一神靈耳生無忠孝五常之徳亦無隂隲以資父母祖宗是為偷生之罪人也此神靈之壽各随功力所感脩與短也壽終而入輪𢌞生死况用𭰖水之術而行猥媟之事者採他人之元氣資自己之幻身殺他養己欺人欺天死入無間地獄刦數盡時得出頭来依舊償他󷮧債此之一術並無長󷭪用𭰖水者喪身服丹砂者狂󷭡瘖瘂而死殆不忍聞家破人亡不可󷣈計自昔已来誤󷰔多少人了也嗚呼凡属有生决定有滅天地尚属形氣數盡亦有壞時豈有血肉之身而󷗯長生不死󵡢有此理老子亦不死耶魏書曰秦皇漢󲈦為學長生甘心不息勞心竭思所在追求終󷭠之󷗯退恨扵後故有欒大徐氏之誅也出魏書佛老志子野曾先生曰󲈦帝末年乃悟曰天下豈有仙人盡妖妄耳莭食服藥差可少病而已出丈畧󵓕。

○曰󷃪謂神靈何名神靈也曰有福徳者名神靈亦名地仙無福徳者名󷑮󵖷亦名󷑮󷭪一身而異名随其福力所轉也曰󷃪謂繆人󵓕死為神靈何以知之曰大道全體作用不󷩃神識󷭮󷩃神識即落󷑮神隂界夫神識者生為𫝹󷮓死為精󵖷繆人󵓕注心以養其腎運氣以養其神全是神識不離隂界况以出神為󷛁事妄計隂神為劣陽神為優爭知陽神亦劣也只分功力大小而已有何異焉此則未待幻身地水火風四大分散先為󷑮神󷭘孔子曰視其所以觀其所由察其所安人焉廋󵗡洪󲈦閒姑󷑐󷭛峯和尚入僧堂廵視眾僧坐禅󷚅文蔵主云此僧出神去󷭘少頃󷭛峯召文𧪖曰圎頂方袍㕘禅學道何以出神作此󷑮神活計󵡢非改󷛁吾即󱌹出老僧門下不着閑神野󷑮文乃懴悔改過自新永樂間󷭛峯弟子義首座向我󵘸也已而復會統蔵主扵󷧪丘亦言此事統󷮭與文同𠁅坐夏文謂統曰我之出神不分遠近皆䏻往来亦䏻談論亦䏻󷪱物惟不䏻到天邉運行只在低𠁅行去我亦自知不足󷪱也󵡢不得󷭛峯老和尚痛心克責然亦躭溺扵其中󷭘統詰文之心法所蘊文實供󵘸元来渾無見識惟䏻靜坐而已嗟乎佛祖訶斥出神󷑮家活計非󲏈󷭘。

○曰何為長生也曰長生者眀其性也成其道也實徳以資之禅誦以輔之實徳禅誦亦無繫着吾佛聖人曰言無言言行無行行也幻身𨿽滅靈性不遷道果已成逾天地之悠久是謂長生也。

○曰然則道家之學不可學也曰是何言歟老𨵿󷮆列無修煉𣅜大道也究眀其理妙契扵心行其自然進之不已是則可以為真仙可以躋妙道惟今棄扵後世所變繆人之術也凡看四子須用性理會其言語不然則又打入繆人隊裏曰繆人所變之術如水之就下莫之䏻返何以󷗯然曰不務實徳所以無本天理如是不違其根也曰何以證󷭣曰用佛語復謗佛其無徳又如此之甚也妄認形氣識神󷚅為靈性爭知󷛁是生死之根乎長沙岑禅󷃪偈曰一󵓕脩行不識真只為無端認識神無量刦来生死本󷰳󷧩󷭾作本来人繆人󵓕認此識神以為靈性所以愛扵出神也有此妄計擅造𦀇書以為䏻事部帙滋多󷘰之末學爭知愈󷘰愈失訛又生訛全是妄談渾無至理𣴑之不返病在是󷭘其造𦀇書無筭之多𨿽用佛𦀇禅學之語爭柰不識佛𦀇深㫖不識禅󷭨下落只䏻󷨔語不䏻󷨔道不免以精氣神為內丹煉󷮶火為外丹立名性命󷨯脩圗形󷑮恠瞞人自瞞相牽沉滯也亦有稍負聦俊者󵪽造𦀇書益其偽也昔唐蕳州徳山鑑禅󷃪始習教部義學出群此時推其為義󷧪自謂精通佛法眼空四海不信禅宗有教外別󷘰之道欲到南方破除禅宗遂以所造金󷰞𦀇󶳼鈔󷭲負出蜀行至澧州路上見一婆子賣餅遂息肩買餅󷪰心婆󷚅其󷭲曰這箇是甚麼文字山云金󷰞𦀇󶳼鈔婆云我有一問你𠰥荅得施與󷪰心𠰥荅不得且別𠁅去山云汝但問来婆云金󷰂𦀇道過去心不可得現在心不可得未来心不可得未󷮯和尚󷪰𨚗箇心山不䏻荅遂至龍潭信禅󷃪𠁅良久無人迎迓山云久慕󷭝潭及乎到来潭又不見龍又不現潭扵屏風裏荅云子親到龍潭山亦無語遂棲止焉一夕侍立次潭云夜深何不下去山乃󳏃重便出󵪽囬曰外面黑潭󷪰紙燭度與山山擬接潭復吹滅山扵此時大悟便禮拜自知平日所知総是心思意觧識情而已眀日󷭤此一󷭲󶳼鈔󷑡火焚之自秉烥其畧曰窮諸玄辯𠰥一毫置扵太󷄅竭世樞󷰏似一滴投扵巨海嗚呼不得妙悟者𨿽造𦀇書五千餘卷只是識情計度如󷪱螢火欲燒須󳇐終不䏻着繆人所造𦀇書欲望徳山󶳼鈔又何啻霄漢之隔復何言󵗡。

○宋相國張商󷭺號無盡居士𡮢親東林総禅󷃪自謂有所得一夕宿𫥢率寺與住持恱禅󷃪夜話次率云相公扵佛祖言教一一眀得否公曰惟徳山托鉢香嚴獨脚頌還有疑𠁅率云扵此有疑則未曾悟道公所知者盡是心思意觧且請安歇去公扵室中坐臥不安偶觸枕子堕地擊󷰩悚然有省亟趍方丈扣門率云是誰公云商󷭺也率云作麼生公云󷰀得賊也率云賍在甚麼𠁅公亦不䏻荅率云且去眀日相見公㱕室中又得一箇省𠁅眀日率云昨日公案頌来我看公乃頌云鼓𡨜鐘停托鉢囬巖頭一劄語如雷果然只得三年活󷭠是𮞸他授記来率云始知老僧不辜負汝也公云𠰥不遇吾󷃪󷮩乎誤󷰔平生󷭘感㤙無盡也嗚呼真𠫭實悟方始到家惡可凡情妄為而言也。

○曰坐󷑆立亡者此理何如曰有實到者有似到者㕘禅悟道平生脩持得證道果臨終坐󷑆立亡此為實到者也不曾悟道惟有靜定之功臨終亦䏻坐󷑆立亡此為似到者也先懶雲和尚曰禅㝎猶雨也智慧猶日也常雨而無日則爛壞󷭛物常日而無雨則焦壞󷭛物雨日迭施始克成就󷭛物也斯言切當󷭘有㝎無慧者如有地而無苗偏扵下也有慧無定者如有苗而無地偏扵上也㝎慧󵓕持者可以造道如地有苗可以成其物也故云禅㝎智慧如車二輪闕一不可禅㝎智慧隣扵悟道之漸也󶧠扵此者又難悟也我荅安雪心語稍亦論之󷭘昔唐有僧常着紙衣故名紙衣道者一日見曹山󷜞禅󷃪山云如何是紙衣下事僧云一裘󷭮掛體󷭛法悉皆如山云如何是紙衣下用僧乃立化而去山云只觧恁麼去不觧恁麼来僧乃復甦却問云一靈真性不假胞胎時如何山云未是妙僧云如何是妙山云不得借僧扵言下大悟再拜曰今日始是悟道也遂㱕單位坐󷑆而去此是先似到然後實到者也石霜諸禅󷃪遷化後󷄄侍者謂󷃪兄泰首座未會先󷃪意泰即坐󷑆而去󷄄云坐󷑆立亡則不無要會先󷃪意則未在汝䏻恁麼去還䏻恁麼来亦未許你在泰亦竟不䏻囬長往而已此是似到而不到者也凡䏻不起妄𫝹無所執着心常𡨜靜臨終便䏻坐󷑆立亡當知平日實得悟道始為大要或不悟道𨿽䏻坐󷑆立亡只在識神隂界不出輪㢠生死未為善也僧習正法尚爾之難况鍊術者又何如󵗡。

○曰繆人偽造之篇如此惡口吾󷃪之論何以𣽃然不甚嚴厲曰繆人𠰥果是箇人物所造之篇𠰥果有力我即亦動干戈與之大戰夫繆人者莽漢耳所造之篇󷭴扵田歌牧唱但惑愚人而已稍知理者不肻視之視則污其耳目我故不動干戈畧言大體之理自有逹者開諭群人孔子曰十室之邑必有忠信此之謂也我𠰥嚴厲詳僃󵘸之則不󷭩其優劣此非扶護三教之心󷭘故不為也余亦學仁義者安肻與莽漢同其行事耶曰繆人之術𦍒已知之道家立教󵓕事悉󷩫聞之曰道家之事我以三教聖人教門之故𣅜以捲而懷之未𡮢言也茲因繆人平地興波誣言惑眾以彼不仁起我分別故荅汝問畧言繆人之術也然亦不為私其󵖸也亦欲救其知於彼術之不善棄之而學乎老関󷮆列之道也凡其建立教門造𦀇行法正一󵓕事各宗其宗也彼宗人󵓕既不排謗吾宗我亦不論之󷭘。

○曰謗佛法者其有罪乎其無罪乎曰󷭛般罪過惟謗佛法者󷩮為極重夫佛法者超度三界󷭛靈之大法也粉骨砕身尚不䏻報佛㤙之󷭛一况欲謗乎曰其罪報之󷮠乞󷃪言之曰言則人所驚怖不可言也曰綱也󵡢不請問何由知之惜乎佛法来遅老子素王不相會遇是故佛法不得老子素王發揮其道󷚅諭後學也是以後學不識佛聖人超三界之大道󶋨恣其凡情互加排謗自罹其咎可勝道󵗡可󷦻道󵗡。

○曰吾󷃪如是直言或有相忌者曲設巧計排𨺻吾󷃪其禍忽至将如之何曰君子可欺以其方難罔以非其道昔者舜誅四凶天下服其公漢誅韓信天下哀其忠剄伍貟扵屬𨩐擊晋󷭴扵魏甸放屈原扵汨羅殺祢衡扵楚國殺周顗扵新亭殺岳飛扵浙右周公𮝻扵東都東坡繫扵囹圄吾佛世尊受毒扵竺國逹磨大󷃪受毒扵洛中󷯃子尊者受戮扵西竺肇法󷃪受戮扵秦中道法󷃪貶扵道州杲禅󷃪貶扵衡梅二地其公與私自有定論天下評之孰䏻遏也千載之後其褒愈重其責愈嚴人心天理也肇法󷃪臨刑󵘸偈曰四大元非有五蘊本来空将頭臨白刃猶似斬春風玄沙僃禅󷃪曰肇法󷃪平生寐語臨死亦寐語余謂肇法󷃪臨危不悚可謂丈夫僃禅󷃪痛劄一錐勇扵義也道法󷃪及乎歸来不以去来之跡而介扵懷杲禅󷃪歸来亦不以去来之跡而介扵懷秉乎正直無愧扵心也文中子曰天不為人󵖸咨而輟其寒暑君子不為人之醜惡而輟其正直洪範曰平康正直此之謂也矧吾惟󵘸晦菴繆人之不當不傷聖人之教法凡關乎三教教門之事𨿽大𡚁亦納而蔵之非訐露也但使三教聖人之道眀之扵世令人克進此道是吾仁義也吾何計扵勝負乎任其私意較之吾無𥝠也。

○古之聖󷯹天󷑡其神是故道徳眀敏與天地相符而無違也易曰先天而天弗違後天而奉天時天且弗違况扵人乎况扵󷑮神乎凡發之扵語言行之扵事業𡸁扵󷭛世而為󷃪法後世學者或不以古聖人之教凖而󷃪之必𨺻扵偏岐愈󷰬愈下󷭠之䏻返也𣣔󷃪其教必先眀其道以為中正之大本已而習之進之𣅜不失其正近之以立身行道孝弟忠信遠之以󷗯君澤民󳭪弘政化𣅜不悖扵天地聖人之心󷭘佛老之󶰦各求先聖之道至于逹其大本脩身弘道共助國家無為之化斯為理之固然也三教聖人鮮不以道為教以善為𭄿分門而為三歸善而為一以跡而𭰖之者是不知其道也不知其道烏可妄意排之既力排之必欲滅其教也力排而不滅必係其道正大而不可󳫠也夫著書者發眀聖人之道而𡸁恵後學也胡為不然反藉其公而伸其私聖謂非聖道謂非道惟馳騁文章張其幻名而已豈不悖扵天地乎豈不誤扵後學乎漢牟子曰訕聖賢者不仁評不中者不智不仁不智何以𣗳徳徳将不𣗳頑嚚之儔也論何容易乎袁宏漢紀其畧曰佛身長一丈六尺黃金色項中佩日月光變化無方無所不入故䏻化通󷭛物而大濟群生嗚呼自有佛法已来盡天下之人𨿽匹夫匹婦亦知佛法不特教人為善省其刑獄而䏻教人眀佛性度生死之大法也豈非目擊耳聞某𠁅某人㕘禅坐化別眾而去某𠁅某人𫝹佛坐化別眾而去凡如是者𠰥緇𠰥素𠰥男𠰥女數數有之迭継不斷大󵗡佛法大利扵天下至扵生死之際又如是之效驗也惜乎後人任其己意曲排佛法沮人之善心無以資隂徳豈小事耶吾不忍其生民罹此疑惑之󱊿故為著眀而已豈他言󵗡言也者以天之心󷛁彼之心以天之理󷛁彼之理豈循扵私乎且夫孔老之教不為排佛而後為益不為不排而後為󰡷其󶰦周𰝩溪陳希夷傾心扵佛天下亦行其道何待排佛而後行其名也吾佛之道𨿽排之亦無󰡷然亦不忍坐視其非而䄂手緘言也余無學不善文固不󷖵以言之󶋨以手面之間者󷭣實言之也餘󷭷道充才僃之士發而弘之𠰥揭日月暴白扵天下使不埋沒吾佛世尊度人之大法庶合天地之心󷭘世人𮞸此迷惑𨺻扵不義不聞佛聖人之至道逮有慢佛之過愆吾深切扵此故為是言也應有眀心逹理公而無私者證扵吾之言也。