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圓悟佛果禪師語録 (No. 1997_ 紹隆編 ) in Vol. 47

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T1997_.47.0775a01: 合成。靈從何來。聖從何起。其徒皆作禮。破
T1997_.47.0775a02: 竃墮云。破也破也。墮也墮也。其十八弟子
T1997_.47.0775a03: 悉皆省悟。只如山僧。即今擧拂子。且道。與破
T1997_.47.0775a04: 竃墮是同是別。遂云。破也破也。墮也墮也。若
T1997_.47.0775a05: 也見得。不唯不孤負破竃墮和尚。亦乃不孤
T1997_.47.0775a06: 負從上祖師。若也不見。不唯孤負破竃墮和
T1997_.47.0775a07: 尚。亦乃孤負自己。知有此事不從他得。所以
T1997_.47.0775a08: 道。靈從何來聖從何起。只如諸人。見今身是
T1997_.47.0775a09: 父母血氣成就。若於中識得靈明妙性。則若
T1997_.47.0775a10: 凡若聖。覓爾意根了不可得。便乃内無見聞
T1997_.47.0775a11: 覺知。外無山河大地。尋常著衣喫飯。更無奇
T1997_.47.0775a12: 特。所以道。我若向刀山。刀山自摧折。我若向
T1997_.47.0775a13: 地獄。地獄自消滅。方知有如是靈通。有如是
T1997_.47.0775a14: 自在。只如今禪僧家。何不回光返照明教徹
T1997_.47.0775a15: 去。若也未明得。且向三根椽下七尺單前。默
T1997_.47.0775a16: 默地究取。不見雲門大師道。爾且東卜西卜。
T1997_.47.0775a17: 忽然卜著也不定。若也打開自己庫藏。運出
T1997_.47.0775a18: 自己家財。拯濟一切。教無始妄想一時空索
T1997_.47.0775a19: 索地。豈不慶快。老僧往日。爲熱病所苦死却。
T1997_.47.0775a20: 一日觀前路黒漫漫地。都不知何往。獲再甦
T1997_.47.0775a21: 醒遂驚駭生死事。便乃發心行脚。訪尋有道
T1997_.47.0775a22: 知識。體究此事。初到大潙參眞如和尚。終日
T1997_.47.0775a23: 面壁默坐。將古人公案翻覆看。及一年許。忽
T1997_.47.0775a24: 有箇省處。然只是認得箇昭昭靈靈驢前馬
T1997_.47.0775a25: 後。只向四大身中作箇動用。若被人拶著。一
T1997_.47.0775a26: 似無見處。只爲解脱坑埋却禪道滿肚。於佛
T1997_.47.0775a27: 法上看即有。於世法上看即無。後到白雲老
T1997_.47.0775a28: 師處。被他云爾總無見處。自此全無咬嚼分。
T1997_.47.0775a29: 遂煩悶辭去。心中疑情終不能安樂。又上白
T1997_.47.0775b01: 雲再參先師。便令作侍者。一日忽有官員問
T1997_.47.0775b02: 道次。先師云。官人爾不見小豔詩道。頻呼小
T1997_.47.0775b03: 玉元無事。只要檀郎認得聲。官人却未曉。老
T1997_.47.0775b04: 僧聽得忽然打破漆桶。向脚跟下親見得了。
T1997_.47.0775b05: 元不由別人。方信乾坤之内宇宙之間。中有
T1997_.47.0775b06: 一寶祕在形山。已至諸佛出世祖師西來。只
T1997_.47.0775b07: 教人明此一件事。若也未知。只管作知作解。
T1997_.47.0775b08: 瞠眉努目。元不知只是掜目生華擔枷過状。
T1997_.47.0775b09: 何曾得自在安樂。如紅鑪上一點雪去。若打
T1997_.47.0775b10: 破了。或喝或掌。一切皆得。然終不作此解。
T1997_.47.0775b11: 方可放下人我擔子千休萬歇。方可生死奈
T1997_.47.0775b12: 何不得。也須是實到此箇田地始得。若實到
T1997_.47.0775b13: 此。便能提唱大因縁。建立法幢。與一切人抽
T1997_.47.0775b14: 釘拔楔解粘去縛。如是掲千人萬人。如金翅
T1997_.47.0775b15: 鳥入海直取龍呑。如諸菩薩入生死海中撈
T1997_.47.0775b16: 摝衆生。放在菩提岸上。方可一擧一切擧。一
T1997_.47.0775b17: 了一切了。有時一喝如金剛王寶劍。有時一
T1997_.47.0775b18: 喝如踞地。師子。有時一喝如探竿影草。有時
T1997_.47.0775b19: 一喝不作一喝用。方可殺活自由布置臨時。
T1997_.47.0775b20: 謂之我爲法王於法自在。諸人既是挑嚢負
T1997_.47.0775b21: 缽遍參知識。懷中自有無價之寶。方向這裏
T1997_.47.0775b22: 參學。先師常云。莫學琉璃瓶子禪。輕輕被人
T1997_.47.0775b23: 觸著便百雜碎。參時須參皮可漏子禪。任是
T1997_.47.0775b24: 向高峯頂上撲下。亦無傷損。劫火洞然我此
T1997_.47.0775b25: 不壞。若是作家本分漢。遇著咬猪狗底。手脚
T1997_.47.0775b26: 放下複子靠將去。十年二十年管取。打成一
T1997_.47.0775b27: 片。且作麼生得獨脱去。須是入流人。方知
T1997_.47.0775b28: 恁麼事
T1997_.47.0775b29: 圓悟佛果禪師語録卷第十三
T1997_.47.0775c01:
T1997_.47.0775c02:
T1997_.47.0775c03:
T1997_.47.0775c04: 圓悟佛果禪師語録卷第十四
T1997_.47.0775c05:  宋平江府虎丘山門人紹隆等編 
T1997_.47.0775c06:   法語上
T1997_.47.0775c07:   示張持滿朝奉
T1997_.47.0775c08: 克勤自出峽止訥堂。唯念茲在茲。相從者多
T1997_.47.0775c09: 不告倦。所謂利他乃自利也。要須根本明徹
T1997_.47.0775c10: 理地精至純一無雜。纔有是非。紛然失心。若
T1997_.47.0775c11: 踏王脈。諸天捧華無路。魔外潜覷不見。深深
T1997_.47.0775c12: 海底行。高高峯頂立始得。不驚群動衆。謂之
T1997_.47.0775c13: 平常心本源天眞自性也。雖居千萬人中。如
T1997_.47.0775c14: 無一人相似。此豈麁浮識想利智聰慧所能
T1997_.47.0775c15: 測哉。示諭。綿密無間寂照同時。歳月悠久打
T1997_.47.0775c16: 成一片。而根本愈牢密密作用。誠無出此。應
T1997_.47.0775c17: 當當處全眞。則彼我遐邇觸處皆渠。刹刹塵
T1997_.47.0775c18: 塵皆在自己大圓鏡中。愈綿愈密。則愈能轉
T1997_.47.0775c19: 換也。故雲門道。直得乾坤大地無纖毫過患。
T1997_.47.0775c20: 猶爲轉句。不見一色始是半提。直得如此。更
T1997_.47.0775c21: 須知有全提時節始得。所以徳山棒臨濟喝。
T1997_.47.0775c22: 皆徹證無生。透頂透底。融通自在。到大用
T1997_.47.0775c23: 現前處。方能出沒欲人全身擔荷外。退守文
T1997_.47.0775c24: 殊普賢大人境界。巖頭道。他得底人。只守閑
T1997_.47.0775c25: 閑地。二六時中無欲無依。自然超諸三昧。徳
T1997_.47.0775c26: 山亦云。汝但無事於心。於心無事。則虚而靈
T1997_.47.0775c27: 寂而照。若毫端許言本末者。皆爲自欺。此既
T1997_.47.0775c28: 已明。當須履踐。但只退歩愈退愈明。愈不會
T1997_.47.0775c29: 愈有力量。異念纔起擬心纔生。即猛自割斷
T1997_.47.0776a01: 令不相續。則智照洞然。歩歩踏實地。豈有高
T1997_.47.0776a02: 低憎愛達順揀擇於其間哉。無明習氣旋起
T1997_.47.0776a03: 旋消。悠久間自無力能擾人也
T1997_.47.0776a04: 古人以牧牛爲喩。誠哉所謂要久長人爾。直
T1997_.47.0776a05: 截省要。最是先忘我見。使虚靜恬和任運騰
T1997_.47.0776a06: 騰。騰騰任運於一切法皆無取捨。向根根塵
T1997_.47.0776a07: 塵應時脱然自處孤運獨照。照體獨立物我
T1997_.47.0776a08: 一如。直下徹底無照可立。如斬一綟絲。一斬
T1997_.47.0776a09: 一切斷。便自會作活計去也。佛見法見尚不
T1997_.47.0776a10: 令起。則塵勞業識自當氷消瓦解。養得成實
T1997_.47.0776a11: 如癡似兀。而峭措祖佛位中收攝不得。那肯
T1997_.47.0776a12: 入驢胎馬腹裏也
T1997_.47.0776a13: 趙州道。我見千百億箇。盡是覓作佛漢子。於
T1997_.47.0776a14: 中覓箇無心底難得。又云。我在南方三十年。
T1997_.47.0776a15: 除粥飯二時是雜用心處。香林四十年方成
T1997_.47.0776a16: 一片。涌泉四十年尚自走作。南泉十八上解
T1997_.47.0776a17: 作活計。信知從上古人。無不皆如此密密履
T1997_.47.0776a18: 踐。安可計得失長短取捨是非知解也。同學
T1997_.47.0776a19: 之中唯龍門智海。昔常熟與究明。但逢縁遇
T1997_.47.0776a20: 境莫不管帶。何止此生而已。窮未來際證無
T1997_.47.0776a21: 量聖身也。未是他泊頭處。但一味退歩。切莫
T1997_.47.0776a22: 作限量也
T1997_.47.0776a23:   示呉教授
T1997_.47.0776a24: 佛祖以神道設教。唯務明心達本。況人人具
T1997_.47.0776a25: 足各各圓成。但以迷妄背此本心。流轉諸趣
T1997_.47.0776a26: 枉受輪迴。而其根木初無増減。諸佛以爲一
T1997_.47.0776a27: 大事因縁而出。蓋爲此也。祖師以單傳密印
T1997_.47.0776a28: 而來。亦以此也。若是宿昔蘊大根利智。便能
T1997_.47.0776a29: 於脚跟直下承當。不從他得了然自悟。廓徹
T1997_.47.0776b01: 靈明。廣大虚寂。從無始來亦未曾間斷。清淨
T1997_.47.0776b02: 無爲妙圓眞心。不爲諸塵作對。不與萬法爲
T1997_.47.0776b03: 侶。長如十日並照。離見超情。截却生死浮幻。
T1997_.47.0776b04: 如金剛王堅固不動。乃謂之即心即佛。更不
T1997_.47.0776b05: 外求唯了自性。應時與佛祖契合。到無疑之
T1997_.47.0776b06: 地。把得住作得主。可不是徑截大解脱耶
T1997_.47.0776b07: 探究此事。要透死生。豈是小縁。應當猛利誠
T1997_.47.0776b08: 志信重如救頭然。始有少分相應。多見參問
T1997_.47.0776b09: 之士。世智聰明。只圖資談柄廣聲譽。以爲高
T1997_.47.0776b10: 上趣向。務以勝人。但増益我見。如以油投火
T1997_.47.0776b11: 其炎益熾。直到臘月三十日。茫然繆亂。殊不
T1997_.47.0776b12: 得纖毫力。良由最初已無正因。所以末後勞
T1997_.47.0776b13: 而無功。是故古徳勸人參涅槃堂裏禪。誠有
T1997_.47.0776b14: 旨也。生死之際處之良不易。唯大達超證之
T1997_.47.0776b15: 士。奮利根勇猛。一徑截斷則無難。然此段雖
T1997_.47.0776b16: 由自己根力亦假方便。於常時些小境界中。
T1997_.47.0776b17: 轉得行打得徹。不存解不立見。凛然全體現
T1997_.47.0776b18: 成。踐履將云養得純熟。到縁謝之時。自然無
T1997_.47.0776b19: 怖畏。只有清虚瑩徹。無一法當情。如懸崖撒
T1997_.47.0776b20: 手。棄捨得無留戀。一念萬年萬年一念。覓生
T1997_.47.0776b21: 了不可得。豈有死也。是故古徳坐脱立亡行
T1997_.47.0776b22: 化倒蛻能得勇健。皆是平昔淘汰得淨潔。香
T1997_.47.0776b23: 林四十年得成一片。涌泉四十年尚有走作。
T1997_.47.0776b24: 石霜勸人休去歇去。如古廟裏香爐去。永嘉
T1997_.47.0776b25: 云。體即無生了本無速。蓋業業兢兢念茲在
T1997_.47.0776b26: 茲。方得無礙自在。既捨生之後。得意生身隨
T1997_.47.0776b27: 自意趣。後報悉以理遣。不由業牽。所謂透脱
T1997_.47.0776b28: 生死耶。報縁未謝於人間。世上有如許參渉。
T1997_.47.0776b29: 交互應須處之。使綽綽然有餘裕始得。人生
T1997_.47.0776c01: 各隨縁分不必厭喧求靜。但令中虚外順。雖
T1997_.47.0776c02: 在鬧市沸湯中。亦恬然安穩。才有纖毫見刺。
T1997_.47.0776c03: 則打不過也
T1997_.47.0776c04:   示許庭龜奉議
T1997_.47.0776c05: 此箇事。在利根上智之人。一聞千悟不爲難。
T1997_.47.0776c06: 要須根脚牢實諦當徹信。把得定作得主。於
T1997_.47.0776c07: 一切違順境界差別因縁。打成一片。如太虚
T1997_.47.0776c08: 空無纖毫障隔。湛湛虚明無有轉變。雖百劫
T1997_.47.0776c09: 千生。始終一如方可平穩。多見聰俊明敏。根
T1997_.47.0776c10: 浮脚淺。便向言語上認得轉變。即以世間無
T1997_.47.0776c11: 可過上。遂増長見刺。逞能逞解逞言語快利。
T1997_.47.0776c12: 將謂佛法只如此。及至境界縁生。透脱不行。
T1997_.47.0776c13: 因成進退。良可痛惜。是故古人直是千魔萬
T1997_.47.0776c14: 難悉皆嘗遍。雖七處割截亦不動念。一往操
T1997_.47.0776c15: 心猶如鐵石。以至透脱生死渾不費力。豈不
T1997_.47.0776c16: 是大丈夫超詣慷慨所存也
T1997_.47.0776c17: 在家菩薩修出家行。如火中出蓮。蓋名位權
T1997_.47.0776c18: 勢意氣卒難調伏。而況火宅煩擾煎熬百端
T1997_.47.0776c19: 千緒。除非自己直下明悟本眞妙圓。到大寂
T1997_.47.0776c20: 定休歇之場。尤能放下廓爾平常徹證無心。
T1997_.47.0776c21: 觀一切法如夢幻泡空豁豁地。隨時應節消
T1997_.47.0776c22: 遣將去。即與維摩詰傅大士龐居士裴相國
T1997_.47.0776c23: 楊内翰諸在家勝士。同其正因。隨自己力量
T1997_.47.0776c24: 轉化未悟。同入無爲無事法性海中。則出來
T1997_.47.0776c25: 南閻浮提。打一遭不爲折本矣
T1997_.47.0776c26:   示隆知藏
T1997_.47.0776c27: 有祖已來。唯務單傳直指。不喜帶水拕泥打
T1997_.47.0776c28: 露布列窠窟鈍置人。蓋釋迦老子。三百餘會
T1997_.47.0776c29: 對機設教。立世垂範太段周遮。是故最後徑
T1997_.47.0777a01: 截省要接最上機。雖自迦葉二十八世。少示
T1997_.47.0777a02: 機關多顯理致。至於付受之際。靡不直面提
T1997_.47.0777a03: 持。如倒刹竿碗水投針示圓光相執赤旛把
T1997_.47.0777a04: 明鑑。説如鐵橛子傳法偈。達磨破六宗。與外
T1997_.47.0777a05: 道立義。天下太平。翻轉我天爾狗。皆神機迅
T1997_.47.0777a06: 捷。非擬議思惟所測。洎到梁遊魏。尤復顯言。
T1997_.47.0777a07: 教外別行單傳心印。六代傳衣所指顯著。逮
T1997_.47.0777a08: 曹溪大鑑。詳示説通宗通。歴渉既久。具正眼
T1997_.47.0777a09: 大解脱宗師。變革通塗。俾不滯名相。不墮理
T1997_.47.0777a10: 性言説。放出活卓卓地。脱灑自由。妙機遂見。
T1997_.47.0777a11: 行棒行喝。以言遣言。以機奪機。以毒攻毒。以
T1997_.47.0777a12: 用破用。所以流傳七百來年。枝分派別各擅
T1997_.47.0777a13: 家風。浩浩轟轟莫知紀極。然鞠其歸著。無出
T1997_.47.0777a14: 直指人心。心地既明無絲毫隔礙。脱去勝負
T1997_.47.0777a15: 彼我是非知見解會。透到大休大歇安穩之
T1997_.47.0777a16: 場。豈有二致哉。所謂百川異流同歸于海。要
T1997_.47.0777a17: 須是箇向上根器具高識遠見。有紹隆佛祖
T1997_.47.0777a18: 志氣然後能深入閫奧。徹底信得及直下把
T1997_.47.0777a19: 得住。始可印證堪爲種草。捨此切宜寶祕愼
T1997_.47.0777a20: 詞。勿作容易放行也
T1997_.47.0777a21: 五祖老師。平生孤峻。少許可人。乾嚗嚗地壁
T1997_.47.0777a22: 立。只靠此一著。常自云。如倚一座須彌山。豈
T1997_.47.0777a23: 可落虚弄滑頭謾人。把箇沒滋味鐵酸饀劈
T1997_.47.0777a24: 頭拈似學者令咬嚼。須待渠桶底子脱。喪却
T1997_.47.0777a25: 如許惡知惡見。胸次不掛絲毫。透得淨盡。始
T1997_.47.0777a26: 可下手鍛煉。方禁得拳踢。然後示以金剛王
T1997_.47.0777a27: 寶劍。度其果能踐履負荷。淨然無一事。山是
T1997_.47.0777a28: 山水是水。更應轉向那邊。千聖籠羅不住處。
T1997_.47.0777a29: 便契乃祖已來所證傳持正法眼藏。及至應
T1997_.47.0777b01: 用爲物。仍當驅耕夫牛奪飢人食。證驗得十
T1997_.47.0777b02: 成無滲漏。即是本家道流也
T1997_.47.0777b03: 摩竭陀國親行此令。少林面壁全提正宗。而
T1997_.47.0777b04: 時流錯認遂尚泯默。以爲無縫罅無摸索壁
T1997_.47.0777b05: 立萬仞。殊不知。本分事恣情識摶量便爲高
T1997_.47.0777b06: 見。此大病也。從上來事本不如是。巖頭云。只
T1997_.47.0777b07: 露目前些子。箇如撃石火閃電光。若搆不得
T1997_.47.0777b08: 不用疑著。此是向上人行履處。除非知有莫
T1997_.47.0777b09: 能知之。趙州喫茶去。祕魔巖&T016254;扠。雪峯輥毬。
T1997_.47.0777b10: 禾山打鼓。倶胝一指。歸宗拽石。玄沙未徹。徳
T1997_.47.0777b11: 山棒臨濟喝。並是透頂透底。直截剪斷葛藤。
T1997_.47.0777b12: 大機大用。千差萬別會歸一源。可以與人解
T1997_.47.0777b13: 粘去縛。若隨語作解。即須與本分草料。譬如
T1997_.47.0777b14: 七斛驢乳。只以一滴師子乳滴悉皆迸散。要
T1997_.47.0777b15: 脚下傳持相繼綿遠。直須不徇人情。勿使容
T1997_.47.0777b16: 易。乃端的也。末後一句始到牢關。誠哉是言。
T1997_.47.0777b17: 透脱死生提持正印。全是此箇時節。唯踏著
T1997_.47.0777b18: 上頭關捩子底。便諳悉也
T1997_.47.0777b19: 隆公知藏。湖湘投機。還往北山十餘年。眞探
T1997_.47.0777b20: 賾精通本色衲子。遂擧分席訓徒已三載。予
T1997_.47.0777b21: 被睿旨。移都下天寧。欲得法語以表道契。因
T1997_.47.0777b22: 爲出此數段。宣和六年十二月中。佛果老僧
T1997_.47.0777b23:
T1997_.47.0777b24:   示華藏明首座
T1997_.47.0777b25: 祖師門下直截指示。豈有如許多蹊徑。只貴
T1997_.47.0777b26: 向上人聊聞擧著剔起便行。明眼覷來只是
T1997_.47.0777b27: 鈍置。古者道。擧一隅不以三隅反者。吾不與
T1997_.47.0777b28: 也。箇箇須是擧一明三目機銖兩。阿轆轆地
T1997_.47.0777b29: 疏通峻快始稱提持。豈不見。良遂見麻谷。第
T1997_.47.0777c01: 一番才見。便歸方丈閉却門。及至第二次見。
T1997_.47.0777c02: 谷驟歩向菜園。渠便瞥地乃謂谷曰。和尚莫
T1997_.47.0777c03: 謾良遂。良遂若不來見和尚。洎被十二本經
T1997_.47.0777c04: 論賺過一生。看渠恁地不妨省力。既歸謂徒
T1997_.47.0777c05: 黨曰。諸人知處良遂總知。良遂知處諸人不
T1997_.47.0777c06: 知。信知渠知處有不通風。諸人卒未搆得。可
T1997_.47.0777c07: 謂眞師子兒。要作他家種草。直須更出他一
T1997_.47.0777c08: 頭地始得
T1997_.47.0777c09: 達磨遊梁入魏。落草尋人。向少林冷坐九年。
T1997_.47.0777c10: 深雪之中覓得一箇。及至最後問得箇什麼。
T1997_.47.0777c11: 却只禮三拜依位而立。遂有得髓之言。至令
T1997_.47.0777c12: 守株待兔之流。競以無言禮拜依位。爲得髓
T1997_.47.0777c13: 深致。殊不知。劍去久矣爾方刻舟。豈曾夢見
T1997_.47.0777c14: 祖師。若是本色眞正道流。要須超情離見別
T1997_.47.0777c15: 有生涯。終不向死水裏作活計。方承紹得他
T1997_.47.0777c16: 家基業。到此須知有向上事。所謂善學柳下
T1997_.47.0777c17: 惠。終不師其迹。是故古人道。一句合頭語。萬
T1997_.47.0777c18: 劫繋驢橛。誠哉
T1997_.47.0777c19: 破有法王出現世間。隨衆生欲種種説法。將
T1997_.47.0777c20: 知所説皆爲方便。只爲破執破疑破解路破
T1997_.47.0777c21: 我見。若無許多惡覺惡見。佛亦不必出現。而
T1997_.47.0777c22: 況説種種法耶。古人得旨之後。向深山茆茨
T1997_.47.0777c23: 石室。折脚鐺子煮飯喫十年二十年。大忘人
T1997_.47.0777c24: 世永謝塵寰。今時不敢望如此。但只韜名晦
T1997_.47.0777c25: 迹守本分。作箇骨律錐老衲。以自契所證。隨
T1997_.47.0777c26: 己力量受用。消遣舊業融通宿習。或有餘力
T1997_.47.0777c27: 推以及人。結般若縁錬磨自己。脚根純熟。正
T1997_.47.0777c28: 如荒草裏撥剔一箇半箇。同知有共脱生死
T1997_.47.0777c29: 轉益未求。以報佛祖深恩。抑不得已。霜露果
T1997_.47.0778a01: 熟推將出世。應縁順適開拓人天。終不操心
T1997_.47.0778a02: 於有求。何況依倚貴勢。作流俗阿師擧止。欺
T1997_.47.0778a03: 凡罔聖苟利圖名。作無間業縱無機縁。只恁
T1997_.47.0778a04: 度世亦無業果。眞出塵羅漢耶
T1997_.47.0778a05: 此門瞥脱契證。即是素來不曾經人。壞持拍
T1997_.47.0778a06: 盲百不知一。但以利根種性孟八郎。便透直下
T1997_.47.0778a07: 承當。要用便用要行即行。無如許般心行純
T1997_.47.0778a08: 熟。頓放著所在便得休歇安樂。終日飽齁齁
T1997_.47.0778a09: 地。不妨眞正。最難整理。是半前落後。認得瞻
T1997_.47.0778a10: 視光影。聽聞不隨聲。守寂湛之性。便爲至寶
T1997_.47.0778a11: 懷在胸中。終日昭昭靈靈。雜知雜解自擔負。
T1997_.47.0778a12: 我亦有見處。曾得宗師印證。惟只増長我見。
T1997_.47.0778a13: 便雌黄古今印證佛祖。輕毀一切。問著即作
T1997_.47.0778a14: 伎倆。粘作一堆。殊不知。末上便錯認定盤星
T1997_.47.0778a15: 了也。及至與渠作方便解粘去縛。便謂移換
T1997_.47.0778a16: 人捩轉人。作恁麼心行。似此有甚救處。除是
T1997_.47.0778a17: 驀地自解知。非却將來須放得下。作善知識。
T1997_.47.0778a18: 遇著此等。須是大脚手與烹錬。救得一箇半
T1997_.47.0778a19: 箇。得徹不妨翻邪成正。將來却是箇沒量大
T1997_.47.0778a20: 人。何故只爲病多諳藥性
T1997_.47.0778a21: 得底人。心機泯絶。照用已忘。渾無領覽。只守
T1997_.47.0778a22: 閑閑地。而諸天捧華無路。魔外潜覷不見。深
T1997_.47.0778a23: 深海底行。漏盡意解所作平常。似三家村裏
T1997_.47.0778a24: 無異。直下放懷。養到恁麼處。亦未肯住在。才
T1997_.47.0778a25: 有纖毫便覺如泰山。似礙塞人便即擺撥。雖
T1997_.47.0778a26: 純是理地亦無可取。若取即是見刺。所以云。
T1997_.47.0778a27: 道無心合人。人無心合道。豈肯自衒。我是得
T1997_.47.0778a28: 底人。原他深不欲人知。喚作絶學無爲。與古
T1997_.47.0778a29: 人爲儔。眞道人也
T1997_.47.0778b01: 他參活句不參死句。活句下薦得。永劫不忘。
T1997_.47.0778b02: 死句下薦得。自救不了。若要與佛祖爲師。須
T1997_.47.0778b03: 明取活句。韶陽出一句。如利刀剪却。臨濟亦
T1997_.47.0778b04: 云。吹毛用了急須磨。此豈陰界中事。亦非世
T1997_.47.0778b05: 智辯聰所及。直是深徹本源。打落從前。依他
T1997_.47.0778b06: 作解。明昧順逆。以金剛正印印定。揮金剛王
T1997_.47.0778b07: 寶劍。用本分手段。所以道。殺人須是殺人刀。
T1997_.47.0778b08: 活人須是活人劍。既殺得人須活得。既活得
T1997_.47.0778b09: 須殺得。若只孤單則偏墮也。垂手之際却看
T1997_.47.0778b10: 方便。勿使傷鋒犯手。著著有出身之路。八面
T1997_.47.0778b11: 玲瓏照破他方。與下刃亦須緊密始得。稍寛
T1997_.47.0778b12: 緩即落七落八也。只自己等閑尚不留毫髮
T1997_.47.0778b13: 許。設有亦斬作三段。何況此宗門中從上牙
T1997_.47.0778b14: 爪遇其中人才拈出。若投機則共用。不投機
T1997_.47.0778b15: 則剗却。以是爲要。無不了底事。切在力行之
T1997_.47.0778b16:   示光禪人
T1997_.47.0778b17: 欲得親切。第一不用求。求而得之。已落解會。
T1997_.47.0778b18: 況此大寶藏。亘古亘今歴歴虚明。從無始劫
T1997_.47.0778b19: 來。爲自己根本擧動施爲。全承他力。唯是休
T1997_.47.0778b20: 歇到一念不生處。即是透脱不墮情塵不居
T1997_.47.0778b21: 意想。迥然超絶。則遍界不藏。物物頭頭渾成
T1997_.47.0778b22: 大用。一一皆從自己胸襟流出。古人謂之運
T1997_.47.0778b23: 出家財。一得永得受用。豈有窮極耶。但患體
T1997_.47.0778b24: 究處根脚不牢。不能徹證。直須猛截諸縁令
T1997_.47.0778b25: 無纖毫。依倚放身捨命。直下承當。無第二箇。
T1997_.47.0778b26: 縱使千聖出來。亦不移易。隨時任運。喫飯著
T1997_.47.0778b27: 衣。長養聖胎。不存知解。可不是省要徑截殊
T1997_.47.0778b28: 勝法門耶
T1997_.47.0778b29:   示民禪人
T1997_.47.0778c01: 先聖一麻一麥。古徳攻苦食淡。潔志於此。廢
T1997_.47.0778c02: 寢忘餐。體究專確。要求實證。豈計所謂四事
T1997_.47.0778c03: 豐饒者哉。及至道不及古。便有法輪未轉。食
T1997_.47.0778c04: 輪先轉之義。由是叢林呼長老爲粥飯頭。得
T1997_.47.0778c05: 非與古人一倍相反耶。然入隨縁變異門。且
T1997_.47.0778c06: 行第二段。北山延接方來道人。唯仰南畝。今
T1997_.47.0778c07: 秋適會大稔。覺民禪客覷收刈。臨行乞言。因
T1997_.47.0778c08: 示以前段因縁。貴宗本搆末。乃爲兼利並照。
T1997_.47.0778c09: 圓悟通達之人本分事也。勉行之。百草頭上
T1997_.47.0778c10: 有祖師。夾山指出令人薦。寛平田中有大義。
T1997_.47.0778c11: 百丈展手要人知。若能顆粒圓成。即是單傳
T1997_.47.0778c12: 心印。更或彌望坦然。便證第一聖諦。且出草
T1997_.47.0778c13: 一句作麼生道。滿船明月載將歸
T1997_.47.0778c14:   示世祥禪人
T1997_.47.0778c15: 立志辦道之士。於二六時中自照自了。念茲
T1997_.47.0778c16: 在茲。知有自己脚跟下一段因縁。處聖不増
T1997_.47.0778c17: 居凡不減。獨脱根塵迥超物表。凡所作爲不
T1997_.47.0778c18: 立方所。湛寂凝然。唯萬變千化。初無動搖。應
T1997_.47.0778c19: 縁而彰。遇事便發。靡不圓成。唯要虚靜。一
T1997_.47.0778c20: 切超然。主本既明無幽不燭。萬年一念一念
T1997_.47.0778c21: 萬年。透頂透底全機大用。譬如壯士屈伸臂
T1997_.47.0778c22: 頃。不借他力。則生死幻翳氷消。金剛正體獨
T1997_.47.0778c23: 露。一得永得無有間斷。古今言教機縁公案。
T1997_.47.0778c24: 問答作用並全明此。若脱灑履踐得。日久歳
T1997_.47.0778c25: 深。自然左右逢源。打成一片。豈不見法燈道。
T1997_.47.0778c26: 入荒田不揀。信手拈來草。觸目未嘗無。臨機
T1997_.47.0778c27: 何不道。無根兮得活。離地兮不倒。日用尚不
T1997_.47.0778c28: 知。更向何處討。切宜消息之
T1997_.47.0778c29:   示諫長老
T1997_.47.0779a01: 趙州云。我在南方三十年。除粥飯二時是雜
T1997_.47.0779a02: 用心處。將知古徳爲此箇事不將作等閑。直
T1997_.47.0779a03: 是鄭重。所以操修覷捕到徹底分明。於一機
T1997_.47.0779a04: 一境一句一言。悉不落虚。是致世法佛法打
T1997_.47.0779a05: 成一片。今時要湊泊著實。須是猛利奮發。倒
T1997_.47.0779a06: 腸換肚。莫取惡知惡見。莫雜毒食。一味純正。
T1997_.47.0779a07: 眞淨妙明。直下踏著本地風光。到安穩大解
T1997_.47.0779a08: 脱之地。坐斷報化佛頭凛凛孤危。風吹不入。
T1997_.47.0779a09: 水灑不著。正體現成。日用有力量。聞聲見色
T1997_.47.0779a10: 不生取捨。著著有出身之路。豈不見。僧問九
T1997_.47.0779a11: 峯。見説和尚親見延壽是否。峯云。山前麥熟
T1997_.47.0779a12: 也未識。得渠親切用處。便見衲僧巴鼻。所謂
T1997_.47.0779a13: 殺人刀活人劍。但請長時自著眼看。到出格
T1997_.47.0779a14: 時。自然知落處也
T1997_.47.0779a15:   示禪人
T1997_.47.0779a16: 達磨西來不立文字語句。唯直指人心。若論
T1997_.47.0779a17: 直指。只人人本有。無明殼子裏。全體應現。與
T1997_.47.0779a18: 從上諸聖。不移易一絲毫許。所謂天眞自性
T1997_.47.0779a19: 本淨妙明。含吐十方獨脱根塵。一片田地唯
T1997_.47.0779a20: 離念絶情。迥超常格。大根大智。以本分力量。
T1997_.47.0779a21: 直下就自己根脚下承當。如萬仞懸崖撒手
T1997_.47.0779a22: 放身更無顧。藉教知見解礙倒底脱去。似大
T1997_.47.0779a23: 死人已絶氣息。到本分地上大休大歇。口鼻
T1997_.47.0779a24: 眼耳初無相知。手足項背各不相到。然後向
T1997_.47.0779a25: 寒灰死火上。頭頭上明。枯木朽株間。物物斯
T1997_.47.0779a26: 照。乃契合孤迥迥峭巍巍。更不須覓心覓佛。
T1997_.47.0779a27: 築著磕著無非外得。古來悟達百種千端。只
T1997_.47.0779a28: 這便是心。不必更求心。是佛何勞更覓佛。儻
T1997_.47.0779a29: 於言句上作露布。境物上生解會。則墮在骨
T1997_.47.0779b01: 董袋中。卒撈摸不著。此忘懷絶照眞諦境界
T1997_.47.0779b02:
T1997_.47.0779b03: 不與萬法爲侶者。是什麼人。回光自照看。待
T1997_.47.0779b04: 汝一口吸盡西江水。即向汝道。八角磨盤空
T1997_.47.0779b05: 裏走。參得透目前萬法平沈。無始妄想蕩盡。
T1997_.47.0779b06: 徳山隔江搖手。便有人承當。鳥窠吹布毛尋
T1997_.47.0779b07: 有人省悟。得非此段大因縁。時至根苗自生
T1997_.47.0779b08: 也。亦機感相投有地也。亦當人密運無間借
T1997_.47.0779b09: 師門發揮。何峭絶如此之難。而超證如此之
T1997_.47.0779b10: 易。古人以輥芥投針爲況。良不虚矣
T1997_.47.0779b11: 末後一句都通穿過。有言無言向上向下。權
T1997_.47.0779b12: 實照用卷舒與奪。不消箇勘破了也。誰識趙
T1997_.47.0779b13: 州這巴鼻。須是吾家種草始得
T1997_.47.0779b14:   示尼修道者
T1997_.47.0779b15: 學道之士。初無信向。厭世煩溷長恐不能得
T1997_.47.0779b16: 箇入路。既逢師指。或因自己直下發明。從本
T1997_.47.0779b17: 已來元自具足妙圓眞心。觸境遇縁自知落
T1997_.47.0779b18: 著。便乃守住患不能出得。遂作窠臼。向機境
T1997_.47.0779b19: 上立照立用。下咄下拍。努眼揚眉。一場特地
T1997_.47.0779b20: 更遇本色宗匠。盡與拈却如許如解。直下契
T1997_.47.0779b21: 證。本來無爲無事無心境界。然後證羞慚知
T1997_.47.0779b22: 休歇。一向冥然。諸聖尚覓他起念處不得。況
T1997_.47.0779b23: 其餘耶。所以巖頭道。他得底人。只守閑閑地。
T1997_.47.0779b24: 二六時中無欲無依。可不是安樂法門。昔灌
T1997_.47.0779b25: 溪往末山。山問。近離甚處。溪云路口。山云。
T1997_.47.0779b26: 何不蓋却。溪無語。次日致問。如何是末山境。
T1997_.47.0779b27: 山云。不露頂。如何是境中人。云無男女等相。
T1997_.47.0779b28: 溪云。何不變去。山云。不是神不是鬼。變箇什
T1997_.47.0779b29: 麼。如此豈不脚踏實地到壁立萬仞處。所以
T1997_.47.0779c01: 道。末後一句始到牢關。把斷要津不通凡聖。
T1997_.47.0779c02: 古人既爾。今人豈少欠耶。幸有金剛王寶劍。
T1997_.47.0779c03: 當須遇著知音可以拈出
T1997_.47.0779c04:   示良爐頭
T1997_.47.0779c05: 金色頭陀論劫打坐。達磨少林面壁九年。曹
T1997_.47.0779c06: 溪四會縣看獵。大潙深山卓庵十載。大梅一
T1997_.47.0779c07: 住絶人迹。無業閲大藏。古聖翹足七晝夜讃
T1997_.47.0779c08: 底沙。常啼經月鬻心肝。長慶坐破七蒲團。是
T1997_.47.0779c09: 皆爲此一段大因縁。其志可尚。終古作後昆
T1997_.47.0779c10: 標準。便使致身在長連床上亦不過冥心體
T1997_.47.0779c11: 究。但令心念澄靜。紛紛擾擾處正好作工夫。
T1997_.47.0779c12: 當作工夫時。透頂透底。無絲毫遺漏。全體現
T1997_.47.0779c13: 成。更不自他處起。唯此一大機阿轆轆轉。更
T1997_.47.0779c14: 説甚世諦佛法。一樣平持日久歳深。自然脚
T1997_.47.0779c15: 跟下實確確地。只是箇良上座。直下契證。如
T1997_.47.0779c16: 水入水。如金博金。平等一如。湛然眞純。是解
T1997_.47.0779c17: 作活計。但一念不生。放教玲瓏。才有是非。彼
T1997_.47.0779c18: 我得失。勿隨他去。乃是終日竟夜。親參自家
T1997_.47.0779c19: 眞善知識。何憂此事不辦。切須自看
T1997_.47.0779c20:   示諧知浴
T1997_.47.0779c21: 此箇大法。三世諸佛同證。六代祖師共傳。一
T1997_.47.0779c22: 印印定。直指人心見性成佛。不立文字語句。
T1997_.47.0779c23: 謂之教外別行單傳心印。若渉言詮露布。立
T1997_.47.0779c24: 階立梯。論量格内格外。則失却本宗。辜負先
T1997_.47.0779c25: 聖。要須最初入作。便遇本分人。直截根源。
T1997_.47.0779c26: 退歩就已。以鐵石心。將從前妄想見解世智
T1997_.47.0779c27: 辯聰彼我得失。到底一時放却。直下如枯木
T1997_.47.0779c28: 死灰。情盡見除到淨裸裸赤灑灑處。豁然契
T1997_.47.0779c29: 證。與從上諸聖不移易一絲毫許。諦信得及
T1997_.47.0780a01: 明見得徹。此始爲入理之門。更須教一念萬
T1997_.47.0780a02: 年萬年一念。二六時中純一無雜。才有纖塵
T1997_.47.0780a03: 起滅。則落二十五有無出離之期。抵死謾生
T1997_.47.0780a04: 咬教斷。然後田地穩密。聖凡位中收攝不
T1997_.47.0780a05: 得。始是如鳥出籠。自休自了處。得座披衣。
T1997_.47.0780a06: 眞金百煉。擧動施爲。等閑蕩蕩地。根塵生死
T1997_.47.0780a07: 境智玄妙。如湯沃雪。遂自知時。更無分外底。
T1997_.47.0780a08: 名爲無心道人。以此自修。轉開未悟。令如是
T1997_.47.0780a09: 履踐。豈不爲要道哉
T1997_.47.0780a10:   示印禪人
T1997_.47.0780a11: 道由悟達。立志爲先。自博地具縛凡夫。便欲
T1997_.47.0780a12: 跂歩超證直入聖域。豈小因縁哉。固宜操鐵
T1997_.47.0780a13: 石心截生死流。承當本來正性。不見纖塵中
T1997_.47.0780a14: 外有法。使胸次蕩然了無罣礙。施爲作用悉
T1997_.47.0780a15: 根本中出。根本既牢實。能轉一切物。是謂金
T1997_.47.0780a16: 剛正體。一得永得豈假外求。是故古徳云。此
T1997_.47.0780a17: 宗難得其妙。當須子細用心。可中頓悟正因。
T1997_.47.0780a18: 便是出塵階塹。古徳隔江搖扇吹布毛。便有
T1997_.47.0780a19: 發機處。至於驀口&T006728;劈背棒。亦解桶底子脱。
T1997_.47.0780a20: 蓋縁專一久之一日瞥地。此豈外得之。皆由
T1997_.47.0780a21: 自證自悟
T1997_.47.0780a22:   示信侍者
T1997_.47.0780a23: 學道之要。在深根固蔕。於二六時中照了自
T1997_.47.0780a24: 己根脚。當未起念百不干懷時。圓融無際脱
T1997_.47.0780a25: 體虚凝。一切所爲曾無疑間。謂之現成本分
T1997_.47.0780a26: 事。及至纔起一毫頭見解。欲承當作主宰。便
T1997_.47.0780a27: 落在陰界裏。被見聞覺知得失是非籠罩。半
T1997_.47.0780a28: 醉半醒打疊不辦。約實而論。但於鬧鬨鬨處
T1997_.47.0780a29: 管帶得行。如無一事相似。透頂透底直下圓
T1997_.47.0780b01: 成。了無形相。不廢功用。不妨作爲語默起倒。
T1997_.47.0780b02: 終不是別人。稍覺纖毫滯礙悉是妄想。直教
T1997_.47.0780b03: 洒洒落落。如太虚空。如明鏡當臺。如杲日麗
T1997_.47.0780b04: 天。一動一靜一去一來。不從外得。放教自由
T1997_.47.0780b05: 自在。不被法縛不求法脱。盡始盡終打成一
T1997_.47.0780b06: 片。何處離佛法外。別有世法。離世法外。別有
T1997_.47.0780b07: 佛法。是故祖師直指人心。金剛般若貴人離
T1997_.47.0780b08: 相。譬如壯士屈伸臂頃。不借他力。如此省要。
T1997_.47.0780b09: 好長時自退歩體究。令有箇落著諦實證悟
T1997_.47.0780b10: 之地。即是念念遍參無邊無量大善知識也。
T1997_.47.0780b11: 切切諦信。勉力作工夫。乃善也
T1997_.47.0780b12:   示材知莊
T1997_.47.0780b13: 倶胝凡見僧來及答問。唯竪一指。蓋通上徹
T1997_.47.0780b14: 下契證無疑。差病不假驢駝藥也。後代不諳
T1997_.47.0780b15: 來脈。隨例竪箇指頭。謾人不分皂白。大似將
T1997_.47.0780b16: 醍醐作毒藥。良可憐愍。若是眞的見透底。始
T1997_.47.0780b17: 知鄭重。終不將作等閑。所謂千鈞之弩。不爲
T1997_.47.0780b18: 鼷鼠而發機。是故須具頂&T058676;上眼方可入作。
T1997_.47.0780b19: 後來玄沙拈曰。倶胝承當處。莽鹵只認得一
T1997_.47.0780b20: 機一境。有般拍盲底。隨語生解。便抑屈倶胝。
T1997_.47.0780b21: 以謂實然。殊不知。焦塼打著連底凍。到這裏
T1997_.47.0780b22: 直須子細。切忌顢頇。只如倶胝臨遷化去自
T1997_.47.0780b23: 云。得天龍一指頭禪。一生受用不盡。豈徒然
T1997_.47.0780b24:
T1997_.47.0780b25: 曹溪大鑒微時。新州一樵夫也。碌碌無所發
T1997_.47.0780b26: 明。已數十載。一旦聞客誦經。激其本願。遂
T1997_.47.0780b27: 致母出郷。謁黄梅大滿。才見數語間投機。隱
T1997_.47.0780b28: 確坊八箇月。既聞秀偈。始露鋒鋩。五祖擧衣
T1997_.47.0780b29: 缽授之。是時群衆競趁。逐欲奪取。而蒙山道
T1997_.47.0780c01: 人。最先及之。於大庾嶺頭知不勝。始悟此衣
T1997_.47.0780c02: 非可以力爭。稽首求法。大鑒以不思善惡本
T1997_.47.0780c03: 初面目。歛念知歸。盧老以時縁未穩。復遁迹
T1997_.47.0780c04: 四會縣獵人中久之。尋抵番禺。吐風旛不動
T1997_.47.0780c05: 動自於心之語。印宗伸弟子之禮。爲之削髮
T1997_.47.0780c06: 登具。由是開大法要。總二千餘衆。聲徹九重。
T1997_.47.0780c07: 遣貴近降紫泥召之。確然不應度龍象。若讓
T1997_.47.0780c08: 師清源永嘉南陽荷澤司空數十人。皆大宗
T1997_.47.0780c09: 師。何其韙歟。唯聖賢示化。進退存亡。了然先
T1997_.47.0780c10: 照。然考其歩驟。從微至著。不斷世縁。而示妙
T1997_.47.0780c11: 規百世之下。無與爲等。到今數百載。充遍寰
T1997_.47.0780c12: 海。列刹相望。皆其法孫。欽仰洪範。欲擬其毫
T1997_.47.0780c13: 末。竭誠罄力。終莫彷彿。惟望後昆有力量者
T1997_.47.0780c14: 勉旃。聊述梗概爾
T1997_.47.0780c15: 圓悟佛果禪師語録卷第十四
T1997_.47.0780c16:
T1997_.47.0780c17:
T1997_.47.0780c18:
T1997_.47.0780c19: 圓悟佛果禪師語録卷第十五
T1997_.47.0780c20:  宋平江府虎丘山門人紹隆等編 
T1997_.47.0780c21:   法語中
T1997_.47.0780c22:   示覺民知庫
T1997_.47.0780c23: 圓湛虚凝道體也。展縮殺活妙用也。善游刃
T1997_.47.0780c24: 能操守。如珠走盤如盤走珠。無頃刻落虚。亦
T1997_.47.0780c25: 不分世法佛法。直下打成一片。所謂觸處逢
T1997_.47.0780c26: 渠。出沒縱横。初無外物。淨裸裸阿轆轆。以本
T1997_.47.0780c27: 分事印定。頭頭上明物物上了。何處更有得
T1997_.47.0780c28: 失是非好惡長短來。但恐自己正眼未得洞
T1997_.47.0780c29: 明。是致落在二邊。則沒交渉也。豈不見永嘉
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