SAT DB

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: 書
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: 也
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: 哉
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
T1997_.47.0781a01: 道上士一決一切了。中下多聞多不信
T1997_.47.0781a02: 佛祖言教筌罤爾。藉之以爲入理之門。既廓
T1997_.47.0781a03: 然明悟承當得則正體上一切圓具。觀佛祖
T1997_.47.0781a04: 言教皆影響邊事。終不向頂 &T058676;

上戴却。近世
T1997_.47.0781a05: 參學。多不本其宗猷。唯務持擇言句論親疏
T1997_.47.0781a06: 辯得失。浮漚上作實解誇。善淘汰得多少公
T1997_.47.0781a07: 案。解問諸方五家宗派語。一向沒溺情識迷
T1997_.47.0781a08: 却正體。良可憐愍。有眞正宗師。不惜眉毛。勸
T1997_.47.0781a09: 令離却如上惡知惡見。却返謂之心行移換
T1997_.47.0781a10: 擺撼煆煉。展轉入荊棘林中。所謂打頭不遇
T1997_.47.0781a11: 作家。到老只成骨董
T1997_.47.0781a12: 省要處不消一箚。皮下有血自知落處。苟或
T1997_.47.0781a13: 躊躕。則失却鼻頭也。七佛已前便與麼。直須
T1997_.47.0781a14: 硬紏紏緊著。頭皮分明歴落薦取。這一片田
T1997_.47.0781a15: 地穩密。長時乃自會。退歩終不道。我有見處
T1997_.47.0781a16: 我有妙解。何故。箇中若立一絲毫能所見刺。
T1997_.47.0781a17: 則重過山嶽。從上來決不相許。是故釋迦文
T1997_.47.0781a18: 於然燈佛以無法得受記。盧老於黄梅。以本
T1997_.47.0781a19: 來無物親付衣缽。至於生死之際。才自擔荷。
T1997_.47.0781a20: 則如靈龜脱殼。應須淨穢二邊都不依怙。有
T1997_.47.0781a21: 心無心有見無見。似紅爐著一點雪。二六時
T1997_.47.0781a22: 中透頂透底灑灑落落。遊此千聖不同途處。
T1997_.47.0781a23: 直下令純熟自然成就。得箇絶學無爲千人
T1997_.47.0781a24: 萬人羅籠不住底。箇眞實人也
T1997_.47.0781a25: 送圓首座西歸
T1997_.47.0781a26: 得道之士。立處既孤危峭絶。不與一法作對。
T1997_.47.0781a27: 行時不動纖塵。豈止入林不動草入水不動
T1997_.47.0781a28: 波。蓋中已虚寂外絶照功。翛然自得徹證無
T1997_.47.0781a29: 心。雖萬機頓赴。豈能撓其神。千難殊對。而
T1997_.47.0781b01: 不干其慮哉。平時只守閑閑地。如癡似兀。及
T1997_.47.0781b02: 至臨事爲物。初不作伎倆。准擬剸割風旋電
T1997_.47.0781b03: 轉。靡不當機。豈非素有所守也。是故古徳道。
T1997_.47.0781b04: 如人學射。久久方中。悟則刹那履踐。工夫須
T1997_.47.0781b05: 資長遠。如鵓鳩兒初生下來。赤骨歴地養來
T1997_.47.0781b06: 餧去。日久時深羽毛既就。便解高飛遠擧。所
T1997_.47.0781b07: 以悟明透底正要調伏。只如諸塵境界。常流
T1997_.47.0781b08: 於中窒礙。到得底人分上無不虚通。全是自
T1997_.47.0781b09: 家大解脱門。終日作爲未嘗作爲。了無欣厭
T1997_.47.0781b10: 亦無倦怠。度盡一切而無能所。況生厭墮耶。
T1997_.47.0781b11: 苟性質偏枯。尤當増益。所不能放教圓通。以
T1997_.47.0781b12: 漚和力攝化開權俯仰應接。俾高低遠近略
T1997_.47.0781b13: 無差誤。行常不輕行學忍辱仙。遵先佛軌儀。
T1997_.47.0781b14: 成就三十七品助道法。堅固四攝行。到大用
T1997_.47.0781b15: 現前喧寂一等。如下水船不勞篙棹。混融含
T1997_.47.0781b16: 攝圓證普賢行願。乃世出世間大善知識也。
T1997_.47.0781b17: 古徳云。三家村裏須自箇叢林。蓋無叢林處。
T1997_.47.0781b18: 雖有志之士。亦喜自便。到恁麼尤宜執守。唯
T1997_.47.0781b19: 在強勉以不倦。終至於喧靜亦復爾。喧處周
T1997_.47.0781b20: 旋應變於中虚寂。靜處能不被靜縛。則隨所
T1997_.47.0781b21: 至處皆我活計。唯中虚外順有根本者能然｣
T1997_.47.0781b22: 大凡爲善知識。應當慈悲柔和善順。接物以
T1997_.47.0781b23: 平等。無諍自處。彼以惡求及以惡聲名色加
T1997_.47.0781b24: 我。非理相干訕謗毀辱。但退歩自照。於己無
T1997_.47.0781b25: 慊。一切勿與較量。亦不動念嗔恨。只與直下
T1997_.47.0781b26: 坐斷。如初不聞不見。久久魔 &T008862;

自銷爾。若與
T1997_.47.0781b27: 之校。則惡聲相返。豈有了期。又不表顯自己
T1997_.47.0781b28: 力量。與常流何以異。切力行之。自然無思不
T1997_.47.0781b29: 服。槌拂之下開發人天。俾透脱生死。豈小因
T1997_.47.0781c01: 縁。應恬和詞色當機接引勘對。辯其來由。驗
T1997_.47.0781c02: 其蹲坐。攻其所偏墜。奪其所執著。直截指示
T1997_.47.0781c03: 令見佛性。到大休大歇安樂之場。所謂抽釘
T1997_.47.0781c04: 拔楔解黏去縛。切不可將實法繋綴人。令如
T1997_.47.0781c05: 是住如是執。勿受別人移倒。此毒藥也令渠
T1997_.47.0781c06: 喫著。一生擔板賺誤。豈有利益耶
T1997_.47.0781c07: 佛祖出興。特唱此段小因縁。謂之單傳心印
T1997_.47.0781c08: 不立文字。語句接最上機。只貴一聞千悟。直
T1997_.47.0781c09: 下承當了修行。不求名聞利養。唯務透脱生
T1997_.47.0781c10: 死。今既作其兒孫。須存他種草。看他古來有
T1997_.47.0781c11: 道之士。動是降龍伏虎。與神明受戒。攻苦食
T1997_.47.0781c12: 淡大忘人世永謝塵寰。三二十年折脚鐺煮。
T1997_.47.0781c13: 飯喫。遁迹埋名往往坐脱立亡。於中一箇半
T1997_.47.0781c14: 箇。諸聖推出建立宗風。無不禀高行。務報佛
T1997_.47.0781c15: 恩流通大法。始出一言半句。抑不得已。明知
T1997_.47.0781c16: 是接引入理之門。敲門瓦子。其體裁力用。不
T1997_.47.0781c17: 妨爲後昆模範。當宜師法之轉相勉勵追復
T1997_.47.0781c18: 古風。切忌希名苟利茲深祝也
T1997_.47.0781c19: 示樞禪人
T1997_.47.0781c20: 解語非干舌。能言不在詞。明知舌頭語言。不
T1997_.47.0781c21: 是倚仗處。則古人一言半句。其意唯要人直
T1997_.47.0781c22: 下契證本來大事因縁。所以修多羅教如標
T1997_.47.0781c23: 月指。知是般事便休。行履處綿密。受用時寛
T1997_.47.0781c24: 通。日久歳深不移易。拈弄收放得熟。小小境
T1997_.47.0781c25: 界悉能照破斷割不留眹迹。及至死生之際。
T1997_.47.0781c26: 結角羅紋不相參雜。湛然不動翛然出離。此
T1997_.47.0781c27: 臘月三十日涅槃堂裏禪也
T1997_.47.0781c28: 示裕書記
T1997_.47.0781c29: 踏著實地到安穩處。時中無虚棄底工夫。綿
T1997_.47.0782a01: 綿不漏絲毫。湛寂凝然。佛祖莫能知。魔外無
T1997_.47.0782a02: 捉摸。是自住無所住大解脱。雖歴無窮劫。亦
T1997_.47.0782a03: 只如如地。況復諸縁邪安住。是中方可建立。
T1997_.47.0782a04: 與人抽釘拔楔。亦只令渠無住著去。此謂之
T1997_.47.0782a05: 大事因縁
T1997_.47.0782a06: 如來有密語。迦葉不覆藏。迦葉不覆藏。乃如
T1997_.47.0782a07: 來眞密語也。當不覆藏即密。當密即不覆藏。
T1997_.47.0782a08: 此豈可與繋情量立得失存窠窟作解會者擧
T1997_.47.0782a09: 耶。透脱到實證之地。向出格超宗頂 &T058676;

上領
T1997_.47.0782a10: 始得。既已領略。應當將護。遇上根大器。方
T1997_.47.0782a11: 可印受也
T1997_.47.0782a12: 秉拂據位稱宗師。若無本分作家手段。未免
T1997_.47.0782a13: 賺誤。方來引他入草窠裏打骨董去也。若具
T1997_.47.0782a14: 金剛正眼。須灑灑落落。唯以本分事接之。直
T1997_.47.0782a15: 饒見與佛齊。猶有佛地障在。是故從上來行
T1997_.47.0782a16: 棒行喝。一機一境一言一句。意在鉤頭。只貴
T1997_.47.0782a17: 獨脱。勿使依草附木。所謂驅耕夫之牛。奪飢
T1997_.47.0782a18: 人之食。若不如是。盡是弄泥團漢
T1997_.47.0782a19: 方來衲子。有夙根作工夫。驀地得入者。不遇
T1997_.47.0782a20: 眞正宗師。返引他作露布。墮在機境中。無繩
T1997_.47.0782a21: 自縛半前落後。似是不是最難整理。要須識
T1997_.47.0782a22: 其病脈辯其落著。徴其所偏墜。而發起之。俾
T1997_.47.0782a23: 捨執著住滯。然後示以本分正宗。使無疑惑。
T1997_.47.0782a24: 了然得大解脱。居大寶宅自然趁亦不去。可
T1997_.47.0782a25: 以洪濟大法傳續祖燈。堪報不報之恩也
T1997_.47.0782a26: 黄龍老南禪師。昔未見石霜。會一肚皮禪。翠
T1997_.47.0782a27: 巖憫之勸謁慈明。只窮究玄沙語靈雲未徹
T1997_.47.0782a28: 處。應時瓦解氷消。遂受印可。三十年只以此
T1997_.47.0782a29: 印。拈諸方解路瘥病。不假驢駝藥。緊要處豈
T1997_.47.0782b01: 有如許多佛法也。大宗師爲人。雖不立窠臼
T1997_.47.0782b02: 露布。久之學徒妄認亦成窠臼露布也。蓋以
T1997_.47.0782b03: 無窠臼爲窠臼。無露布作露布。應須及之令
T1997_.47.0782b04: 盡。無令守株待兔認指爲月。鑒在機先。風塵
T1997_.47.0782b05: 草動亦照其端倪。況應酬擾擾哉。非胸次虚
T1997_.47.0782b06: 靜。無一法當情。安能圓應無差先機照物耶。
T1997_.47.0782b07: 此皆那伽在定之効也
T1997_.47.0782b08: 臨濟金剛王寶劍。徳山末後句。藥嶠一句子。
T1997_.47.0782b09: 祕魔杈倶胝指。雪峯輥毬。禾山打鼓。趙州喫
T1997_.47.0782b10: 茶。楊岐栗棘蓬金剛圈。皆一致爾。契證得直
T1997_.47.0782b11: 下省力。一切祖師言教無不通達。唯在當人
T1997_.47.0782b12: 善自護持爾
T1997_.47.0782b13: 佛智裕公。久參遍歴。一言相契。從前證解併
T1997_.47.0782b14: 脱去。卓然超絶。遂分座訓徒。傳持流通此大
T1997_.47.0782b15: 法印。因書法語以贈
T1997_.47.0782b16:   示粲禪人
T1997_.47.0782b17: 趙州和尚見僧喚云。近前來。僧近前。州云。去
T1997_.47.0782b18: 多少省力。若薦得乃是十成完全。若作如之
T1997_.47.0782b19: 若何。則知見生也
T1997_.47.0782b20: 唐朝古徳英禪師微時。事田運槌撃塊。見一
T1997_.47.0782b21: 大塊戲。以槌猛撃之。應時粉碎。驀地大悟。自
T1997_.47.0782b22: 此散誕爲不測人。頗彰神異。有老宿拈云。山
T1997_.47.0782b23: 河大地。被這僧一撃百雜碎。獻佛不假香多。
T1997_.47.0782b24: 誠哉是言
T1997_.47.0782b25:   示泉禪人
T1997_.47.0782b26: 參問要見性悟理。直下忘情絶照。胸襟蕩然
T1997_.47.0782b27: 如癡似兀。不校得失不爭勝劣。凡有順違悉
T1997_.47.0782b28: 皆截斷令不相續。悠久自然到無爲無事處。
T1997_.47.0782b29: 才毫髮要無事。早是事生也。一波才動萬波
T1997_.47.0782c01: 隨。豈有了期。他時生死到來。脚忙手亂。只爲
T1997_.47.0782c02: 不脱灑。但以此爲確實。自然鬧市裏亦淨如
T1997_.47.0782c03: 水。豈有己事不辦耶
T1997_.47.0782c04: 才有是非紛然失心。直這一句驚動多少人。
T1997_.47.0782c05: 做計較。若承當得。坐得斷。透出威音王那畔。
T1997_.47.0782c06: 若隨此語轉。特地紛然。自回光返照始得。如
T1997_.47.0782c07: 來禪祖師禪豈有兩種。未免諳含各分皂白。
T1997_.47.0782c08: 特地乖張。事理機鋒一時坐斷。是打淨潔毬
T1997_.47.0782c09: 子。還知諦當著實處麼。放下看取
T1997_.47.0782c10:   示傑禪人
T1997_.47.0782c11: 行脚參請。既依附知識於大叢林。陪清高雅
T1997_.47.0782c12: 衆久矣。一旦親縁須著落歸。動是箇千里遠
T1997_.47.0782c13: 行。要須以自己力量不忘踐履。直須行處不
T1997_.47.0782c14: 生塵。況此段事不道在。善知識邊便有。居郷
T1997_.47.0782c15: 井時便無也。所謂暫時不在如同死人。正當
T1997_.47.0782c16: 在時。亦不起模畫樣。雖則平常。而滴水滴凍
T1997_.47.0782c17: 卓然絶識。成箇無爲無事無心事業。表裏洞
T1997_.47.0782c18: 然無際。不與萬法爲侶。不與千聖同途。深根
T1997_.47.0782c19: 固蔕只守閑閑地。養來養去不憂不徹。但盡
T1997_.47.0782c20: 凡情作自己工夫。勿管外縁。勿逐名利起我
T1997_.47.0782c21: 見競勝負。是故古徳道。任運猶如癡兀人。他
T1997_.47.0782c22: 家自有通人。愛傑知莊倏來告別求警策。因
T1997_.47.0782c23: 書此語授之
T1997_.47.0782c24:   示成修造
T1997_.47.0782c25: 蒋山門下。無禪可説無道可傳。雖聚半千衲
T1997_.47.0782c26: 子。唯以箇金剛圈栗棘蓬。跳者著力跳。呑者
T1997_.47.0782c27: 用意呑。莫怪無滋味太嶮峻。或若驀地體得。
T1997_.47.0782c28: 如晝錦還郷。千人萬人只仰羨得。要且覓他
T1997_.47.0782c29: 所從來不得。所謂人人本分事也。才生心動
T1997_.47.0783a01: 念承當擔荷。早不本分了也。直得萬機休罷
T1997_.47.0783a02: 千聖不携。亦猶有依倚在。快須擺撥透脱那
T1997_.47.0783a03: 邊去始得。所以道。但有纖毫即是塵。擧意便
T1997_.47.0783a04: 遭魔所撓。成就一切總只由他。破壞一切亦
T1997_.47.0783a05: 只由他。奇特殊勝縁。恒沙功徳藏。無量妙莊
T1997_.47.0783a06: 嚴。超世希有事。皆所成就。慳貪憎妒情識執
T1997_.47.0783a07: 著。有爲有漏垢染雜亂。解路名相知見妄想。
T1997_.47.0783a08: 皆所破壞也。唯他能轉一切物。一切物不能
T1997_.47.0783a09: 轉他。雖無形段面目。而包括十虚含凡育聖。
T1997_.47.0783a10: 若有取之即墮見刺。卒摸索不著
T1997_.47.0783a11: 諸佛開示祖師直指唯心妙性。徑截承當不
T1997_.47.0783a12: 起一念。透頂透底無不現成。於現成際不勞
T1997_.47.0783a13: 心力。任運逍遙了無取舍。乃眞密印也
T1997_.47.0783a14:   示杲書記
T1997_.47.0783a15: 臨濟正宗。自馬師黄檗闡大機大用。脱羅籠
T1997_.47.0783a16: 出窠臼。虎驟龍馳星飛電激。卷舒擒縱皆據
T1997_.47.0783a17: 本分。綿綿的的到興化風穴唱愈高機愈峻。
T1997_.47.0783a18: 西河弄師子。霜華奮金剛王。非深入閫奧親
T1997_.47.0783a19: 受印記。皆莫知端倪。徒自名邈只益戲論。大
T1997_.47.0783a20: 抵負沖天氣宇。格外提持。不戰屈人兵。殺人
T1997_.47.0783a21: 不貶眼。尚未彷彿其趣向。況移星換斗。轉天
T1997_.47.0783a22: 輪回地軸耶。是故示三玄三要。四料簡四主
T1997_.47.0783a23: 賓。金剛王寶劍。踞地師子。一喝不作一喝用。
T1997_.47.0783a24: 探竿影草。一喝分賓主。照用一時行。許多落
T1997_.47.0783a25: 索多少學家摶量注解。殊不知。我王庫内無
T1997_.47.0783a26: 如是刀。弄將出來看底。只貶得眼。須是他上
T1997_.47.0783a27: 流契證驗認。正按旁提。須還本分種草。豈假
T1997_.47.0783a28: 梯媒。只如寶壽開堂。三聖推出一僧。壽便打。
T1997_.47.0783a29: 聖云。爾恁麼爲人。非獨瞎却這僧眼。瞎却鎭
T1997_.47.0783b01: 州一城人眼去在。壽擲下拄杖便歸方丈。興
T1997_.47.0783b02: 化見同參來便喝。僧亦喝。化又喝。僧復喝。化
T1997_.47.0783b03: 云。爾看這瞎漢。僧擬議。直打出法堂。侍者
T1997_.47.0783b04: 問。有何相觸誤。化云。是他也有權也有實。我
T1997_.47.0783b05: 將手向伊面前横兩遭。却不會。似此瞎漢不
T1997_.47.0783b06: 打。更待何時。看他本色宗風迥然殊絶。不貴
T1997_.47.0783b07: 作略只欽他眼正。要扶荷正宗提持宗眼。須
T1997_.47.0783b08: 是透頂透底徹骨徹髓。不渉廉纖迥然獨脱。
T1997_.47.0783b09: 然後的的相承。可以起此大法幢。然此大法
T1997_.47.0783b10: 炬。繼他馬祖百丈首山楊岐。不爲忝竊爾
T1997_.47.0783b11:   示韓朝議
T1997_.47.0783b12: 乃佛乃祖直指此大法。於人人脚跟下洞照。
T1997_.47.0783b13: 如千日並出。但趣外奔逸久。不能自信有如
T1997_.47.0783b14: 是大威徳光明。唯務作聰明立知見。向業惑
T1997_.47.0783b15: 中以謂出乎等夷。衒耀自得向人間世。所習
T1997_.47.0783b16: 古今博究廣覽。謂窮極底蘊。殊不知。螢火之
T1997_.47.0783b17: 光豈比太陽。所以古之奇傑之士頴脱之性。
T1997_.47.0783b18: 就近而論。如裴相國楊大年之儔。投誠放下。
T1997_.47.0783b19: 就宗師決擇。剗去浮塵知見。大徹大悟。始能
T1997_.47.0783b20: 超軼。與老禪碩徳抗行履踐。到臨合殺結角
T1997_.47.0783b21: 頭。自解撒手克證大解脱。豈小事哉。今既明
T1997_.47.0783b22: 敏不減前輩。平時學業才力邁往於世路久
T1997_.47.0783b23: 之。雖知宗門有此段因縁。謂不出我所宗尚。
T1997_.47.0783b24: 殊不著意。以夙昔大縁相値。歐峯經年會聚。
T1997_.47.0783b25: 一聞擧揚即起深信迴光返照。顧人間如夢
T1997_.47.0783b26: 如幻。隨大化變滅。乃虚妄爾。唯此千劫不壞
T1997_.47.0783b27: 不移易。一切聖賢根本。乃造物之淵源。印定
T1997_.47.0783b28: 自己。若一發明七通八達。何往不自得哉。是
T1997_.47.0783b29: 知宿世赤曾熏炙遇縁。而彰見於行事。豈非
T1997_.47.0783c01: 自性耶。然能自檢點。二六時中學佛法。已是
T1997_.47.0783c02: 雜用心。則去却佛法。乃眞淨界中行履矣。但
T1997_.47.0783c03: 請依此一切不雜。即純一洞然。無愛憎離取
T1997_.47.0783c04: 捨。不分彼我不作得失。一切法坦然。皆我家
T1997_.47.0783c05: 不思議處。淨妙圓明受用之物爾。須令此心
T1997_.47.0783c06: 長時現前。不墮沈昏不生聰慧。入平等安閑
T1997_.47.0783c07: 寂靜境界。那有惡作業縁識情干撓得此本
T1997_.47.0783c08: 妙光明也。只恐臨境界面前都盧忘失。依前
T1997_.47.0783c09: 紛亂則不堪也。古之修行亦只以自所證入。
T1997_.47.0783c10: 時中照了截斷塵勞。教活卓卓地。悠久三二
T1997_.47.0783c11: 十年純熟。超出生死不爲難。著力在行處。不
T1997_.47.0783c12: 只空高談説之而已。古云。説得一丈不如行
T1997_.47.0783c13: 得一尺。蓋定慧之力。回轉業縁。正要惺惺地
T1997_.47.0783c14: 勇猛果決。千百生中當受用。其餘古人機縁
T1997_.47.0783c15: 語句。不必盡要會之。但一著分明。則著著如
T1997_.47.0783c16: 此。千變萬化豈移變得渠力用哉。内心既虚
T1997_.47.0783c17: 外縁亦寂。著衣喫飯本自天眞。不勞雕琢。若
T1997_.47.0783c18: 或立勝見負我能。即禍事也。切須照管。勿作
T1997_.47.0783c19: 此態。由是可入。無我眞實平等如如。不動不
T1997_.47.0783c20: 變淨妙清涼。穩密田地矣。誌公云。不起纖毫
T1997_.47.0783c21: 修學心。無相光中常自在
T1997_.47.0783c22:   示曾待制
T1997_.47.0783c23: 禪非意想。道絶功勳。若以意想參禪。如鑚氷
T1997_.47.0783c24: 求火掘地覓天。只益勞神。若以功勳學道。如
T1997_.47.0783c25: 土上加泥眼裏撒沙。轉見困頓。儻歇却意識
T1997_.47.0783c26: 息却妄想。則禪河浪止定水波澄。去却功用
T1997_.47.0783c27: 休却營爲。則大道坦然七通八達。是故僧問
T1997_.47.0783c28: 石頭。如何是禪。頭云碌磚。僧云。如何是道。
T1997_.47.0783c29: 頭云。木頭。此豈意想功勳所能辯哉。除非直
T1997_.47.0784a01: 下頓領截流便透。則禪道歴然。才擬作解則
T1997_.47.0784a02: 千里萬里。要是向來世智辯聰。頓然放却消
T1997_.47.0784a03: 遣令盡。自然於此至實之地。自證自悟。而不
T1997_.47.0784a04: 留證悟之迹。翛然玄虚通達乃善
T1997_.47.0784a05: 馬大師嘗擧楞伽經。以佛語心爲宗。無門爲
T1997_.47.0784a06: 法門。乃云。諸人要識佛語心麼。只爾如今語
T1997_.47.0784a07: 便是心。心便是佛。故云佛語心乃是宗也。此
T1997_.47.0784a08: 宗無門乃是法門。古人太殺老婆拕泥渉水。
T1997_.47.0784a09: 若一擧便透。猶較些子。或窮研義理。卒摸索
T1997_.47.0784a10: 不著
T1997_.47.0784a11:   示智祖禪徳
T1997_.47.0784a12: 世尊拈華迦葉微笑。二祖禮拜達磨傅心。豈
T1997_.47.0784a13: 有他哉。箭鋒相拄也。當其神契理御。非言思
T1997_.47.0784a14: 所測。唯知有向上宗風者證之。雖千萬億載。
T1997_.47.0784a15: 猶旦暮爾。是故乃佛乃祖求人初不草草。要
T1997_.47.0784a16: 是純剛打就利根上智。然後提其要撃其節。
T1997_.47.0784a17: 如膠投漆。擧一明三阿轆轆地。無窠窟絶滲
T1997_.47.0784a18: 漏底。始可首肯。更須淘煉。到盤錯交加人所
T1997_.47.0784a19: 不能窮詰辨別處。綽綽然游刃有餘。當受用
T1997_.47.0784a20: 時。浸淫露手段。有超宗越格。不傍師旨獨出
T1997_.47.0784a21: 胸襟。壁立千仞驚群敵勝。方堪付授。法既不
T1997_.47.0784a22: 輕道亦尊嚴。所謂源深流長也
T1997_.47.0784a23: 從上古徳。動盡平生。或三十二十年。靠箇入
T1997_.47.0784a24: 處。期徹頭徹尾去。志既有力用心堅確。是以
T1997_.47.0784a25: 成就得來擲地金聲。大丈夫兒。攀上景仰不
T1997_.47.0784a26: 得不然。彼既能爾。我豈不能耶。況透脱死生
T1997_.47.0784a27: 窮未來際。一得永得當深固根本。根本既固。
T1997_.47.0784a28: 枝葉不得不鬱茂。但於一切時令長在。勿使
T1997_.47.0784a29: 走作。湛湛澄澄呑爍群象。四大六根皆家具
T1997_.47.0784b01: 爾。況知見語言解會耶。一時到底放下。到至
T1997_.47.0784b02: 實平常大安穩處。了無纖芥可得。只恁隨處
T1997_.47.0784b03: 輕安眞無心道人也。保任此無心究竟佛亦
T1997_.47.0784b04: 不存。喚甚作衆生菩提亦不立。喚甚作煩惱
T1997_.47.0784b05: 翛然永脱。應時納祐。遇茶喫茶遇飯喫飯。縱
T1997_.47.0784b06: 處闤闠如山林。初無二種見。假使致之蓮華
T1997_.47.0784b07: 座上。亦不生忻。抑之九泉之下。亦不起厭。
T1997_.47.0784b08: 隨處建立又是贏得邊事。何有於我哉。大迦
T1997_.47.0784b09: 葉云。法法本來法。無法無非法。何於一法中。
T1997_.47.0784b10: 有法有不法。古人得旨之後。多深藏不欲人
T1997_.47.0784b11: 知。恐生事也。抑不得已被人捉出。亦不牢讓。
T1997_.47.0784b12: 蓋無心矣。至於垂慈示方便。亦只隨家豐儉。
T1997_.47.0784b13: 如倶胝一指。打地唯打地。祕魔 &T016254;

叉。無業莫
T1997_.47.0784b14: 妄想。面壁降魔。舞笏骨剉。初不拘格轍勝負。
T1997_.47.0784b15: 唯務要人各知歸休歇。不起見刺向鬼窟裏
T1997_.47.0784b16: 弄精魂。卓卓叮嚀到脱體安隱之地。乃妙旨
T1997_.47.0784b17: 也。伶利漢。脚跟須點地。脊梁要硬似鐵。遊人
T1997_.47.0784b18: 間世幻視萬縁。把住作主不徇人情。截斷人
T1997_.47.0784b19: 我脱去知解。直下以見性成佛直指妙心爲
T1997_.47.0784b20: 階梯。及至作用應縁不落窠臼。辦一片長久。
T1997_.47.0784b21: 守寂淡身心。於塵勞中透脱去。乃善之又善
T1997_.47.0784b22: 者也
T1997_.47.0784b23:   示諸禪人
T1997_.47.0784b24: 道本無言。法本不生。以無言言顯不生法。更
T1997_.47.0784b25: 無第二頭。才擬追捕。已蹉過也。是故祖師西
T1997_.47.0784b26: 來特唱此事。只貴言外體取機外薦取。自非
T1997_.47.0784b27: 上上根器。何能驀爾承當得。然有志於是者。
T1997_.47.0784b28: 豈計程限。要須立處孤危。辦得一刀兩段。
T1997_.47.0784b29: 猛利身心放下複子靠著箇似咬猪狗惡手段
T1997_.47.0784c01: 底。盡情將從前學解露布粘皮貼肉知見。一
T1997_.47.0784c02: 倒打揲。却使胸次空勞勞地。己思不露一物
T1997_.47.0784c03: 不爲。便能徹底契證。與從上來不移易一毫
T1997_.47.0784c04: 髮許。直得如此。更須知有向上超師作略始
T1997_.47.0784c05: 得。所以古者問佛向上。答非佛。又答。方便呼
T1997_.47.0784c06: 爲佛。則見性成佛乃筌蹄爾。是中云何指東
T1997_.47.0784c07: 畫西。直須密契自能將護。方得灑灑落落。更
T1997_.47.0784c08: 説甚證涅槃契生死。皆増語也。雖然只山僧
T1997_.47.0784c09: 恁麼道。也未可取爲極則。始免佛病祖病。大
T1997_.47.0784c10: 丈夫漢。圖心要參。豈可立限劑耶。但辦却深
T1997_.47.0784c11: 信一往向前。未有不脚踏著實地者。日新日
T1997_.47.0784c12: 新日日新。日損日損日日損退歩到底便是
T1997_.47.0784c13: 也至了是亦不立此正是作工夫處
T1997_.47.0784c14:   示蒋待制
T1997_.47.0784c15: 襄陽郡王常侍。參潙山大圓得旨。有僧從潙
T1997_.47.0784c16: 山來。常侍問。山頭老漢有何言句。僧云。人
T1997_.47.0784c17: 問如何是祖師西來意。山竪拂子。常侍云。山
T1997_.47.0784c18: 中如何領解。僧云。山中商量。即色明心。附物
T1997_.47.0784c19: 顯理。常侍云。會便會。著甚死急。汝速去。侍
T1997_.47.0784c20: 有書與老師。僧馳書回。潙山折見畫一圓相。
T1997_.47.0784c21: 於中書箇日字。潙山呵呵大笑云。誰知吾千
T1997_.47.0784c22: 里外有箇知音。仰山云。也只未在。潙山云。
T1997_.47.0784c23: 子又作麼生。仰山於地上作一圓相。書箇日
T1997_.47.0784c24: 字。以脚抹之而去。看他得底人歩驟趣向。豈
T1997_.47.0784c25: 守窠窟耶。箇裏若善觀其變。則能原其心。既
T1997_.47.0784c26: 能原其心。則有自由分。既有自由分。則不隨
T1997_.47.0784c27: 他去也。既不隨他去。何往而不自得哉
T1997_.47.0784c28: 毎接士大夫。多言塵事縈絆未暇。及此待稍
T1997_.47.0784c29: 撥剔了。然後存心體究。此雖誠實之言。只以
T1997_.47.0785a01: 塵勞爲務。頭出頭沒爛骨董地。熟了只喚作
T1997_.47.0785a02: 塵事。更待撥却塵縁。方可趣入。其所謂終日
T1997_.47.0785a03: 行而未嘗行。終日用而未嘗用。豈是塵勞之
T1997_.47.0785a04: 外。別有此段大因縁耶。殊不知。大寶聚上放
T1997_.47.0785a05: 大寶光輝天焯地。不自省悟承當。更去外求
T1997_.47.0785a06: 轉益辛勤。豈爲至要。若具大根器。不必看古
T1997_.47.0785a07: 人言句公案。但只從朝起正却念靜却心。凡
T1997_.47.0785a08: 所指呼作爲一番。作爲一番再更提起審詳
T1997_.47.0785a09: 看。從何處起是箇甚物作爲。得如許多。當塵
T1997_.47.0785a10: 縁中一透。一切諸縁靡不皆是。何待撥剔。即
T1997_.47.0785a11: 此便可超宗越格。於三界火宅之中。便化成
T1997_.47.0785a12: 清淨無爲清涼大道場也。法華經云。佛子
T1997_.47.0785a13: 住此地。即是佛受用。經行及坐臥。常在於其
T1997_.47.0785a14: 中
T1997_.47.0785a15:   示張國太
T1997_.47.0785a16: 即心即佛。已是八字打開。非心非佛。重向當
T1997_.47.0785a17: 陽點破。不尋其言。一直便透。方見古人赤心
T1997_.47.0785a18: 片片。若也躊躕。則當面蹉過也
T1997_.47.0785a19: 不與萬法爲侶底。是什麼人。待爾一口吸盡
T1997_.47.0785a20: 西江水。即向汝道。多少徑截。何不便與麼承
T1997_.47.0785a21: 當。更入他語句中。則永不透脱。多見學者。
T1997_.47.0785a22: 只言卜度下語要求合頭。此豈是要透生死。
T1997_.47.0785a23: 要透生死除非心地開通。此箇公案乃是開
T1997_.47.0785a24: 心地鑰匙子。只要明了言外領旨。始到此無
T1997_.47.0785a25: 疑之地矣
T1997_.47.0785a26: 昔修山主要見地藏。自陳此番來見和尚。經
T1997_.47.0785a27: 渉許多山川。極是辛苦。地藏指云。許多山川
T1997_.47.0785a28: 於汝也不惡。渠便桶底子脱去。似此豈假多
T1997_.47.0785a29: 言道途之間也。須保任始得
T1997_.47.0785b01:   示方清老道友
T1997_.47.0785b02: 老達磨來自竺乾。豈嘗持一物。及遊梁歴魏
T1997_.47.0785b03: 面壁少林。無人識渠。獨可祖効勤立雪斷臂。
T1997_.47.0785b04: 始略垂慈。由此印心。若謂無言。從何而入。如
T1997_.47.0785b05: 謂有言。向伊道甚。將知須是箇人始十分領
T1997_.47.0785b06: 略。乃無滲漏。所以入此門來。要是根器猛利。
T1997_.47.0785b07: 能疾速棄捨從前知見解路。使胸次空勞勞
T1997_.47.0785b08: 不留毫髮。洞然虚凝言思路絶。直契本源泯
T1997_.47.0785b09: 然無際。自得本有無得妙智。方號信及見徹。
T1997_.47.0785b10: 猶有無量無邊莫測莫量大機大用在。儻留
T1997_.47.0785b11: 些能所。墮在縁塵。則卒急未便相應。是故古
T1997_.47.0785b12: 徳勸人直下休去歇去。此段譬如快鷹快鷂
T1997_.47.0785b13: 捎雲突日迷風透青。掀騰直截不容擬議。苟
T1997_.47.0785b14: 或踟躕乃蹉過也。其爲教外別行則可知矣。
T1997_.47.0785b15: 既有志於是。放下著覿體承當一切現成。則
T1997_.47.0785b16: 初祖不曾來。自己亦無得
T1997_.47.0785b17:   示李嘉仲賢良
T1997_.47.0785b18: 全心即佛全佛即人。人佛無異始爲道矣。此
T1997_.47.0785b19: 諦實之言也。但心眞則人佛倶眞。是故祖師
T1997_.47.0785b20: 直指人心。俾見性成佛。然此心雖人人具足。
T1997_.47.0785b21: 從無始來清淨無染。初不取著。寂照凝然。了
T1997_.47.0785b22: 無能所。十成圓陀陀地。只縁不守自性妄動
T1997_.47.0785b23: 一念。遂起無邊知見漂流諸有。脚跟下恒常
T1997_.47.0785b24: 佩此本光。未常靄昧。而於根塵枉受纒縛。若
T1997_.47.0785b25: 能蘊宿根本。從諸佛祖師直截指示處。便倒
T1997_.47.0785b26: 底脱却。炙脂衲襖。赤條條淨裸裸。直下承
T1997_.47.0785b27: 當。不從外來不從内出。當下廓然明證此性。
T1997_.47.0785b28: 更説甚人佛心。如烘爐上著一點雪。何處更
T1997_.47.0785b29: 有如許多忉怛也。是故此宗不立文字語句。
T1997_.47.0785c01: 唯許最上乘根器。如飄風疾雷電激星飛。脱
T1997_.47.0785c02: 靜契證。截生死根破無明殼。了無疑惑。直下
T1997_.47.0785c03: 頓明。二六時中轉一切事縁。皆成無上妙智。
T1997_.47.0785c04: 豈假厭喧求靜棄彼取此。一眞一切眞。一了
T1997_.47.0785c05: 一切了。總萬有於此心。握權機於方外。而應
T1997_.47.0785c06: 物現形無法不圓。何有於我哉。要須先定自
T1997_.47.0785c07: 己著落。立處既硬糾紏地。自然風行草偃。所
T1997_.47.0785c08: 以王老師十八上便解作活計。香林四十年
T1997_.47.0785c09: 乃成一片。塵勞之儔爲如來種。只在當人善
T1997_.47.0785c10: 自看風使帆。念念相續心心不住。向此長生
T1997_.47.0785c11: 路上行履。即與佛祖同得同體同作同證。況
T1997_.47.0785c12: 百里之政柄在手頭安民利物即是自安。萬
T1997_.47.0785c13: 化同此一機。千差並此一照。盡塵沙法界可
T1997_.47.0785c14: 以融通。何況人佛無異耶
T1997_.47.0785c15:   示遠猷奉議
T1997_.47.0785c16: 從上徑截一路。直拔超昇無出。直指人心見
T1997_.47.0785c17: 性成佛。但此心淵奧。脱去聖凡階級。只貴利
T1997_.47.0785c18: 根上智。於無明具縛窠窟中不動纖毫。直下
T1997_.47.0785c19: 頓契廓徹靈明。與有情無情有性無性同體。
T1997_.47.0785c20: 與大法相應發起作用。透古超今騎聲蓋色。
T1997_.47.0785c21: 虚而靈寂而照。無量無涯不思議大解脱。一
T1997_.47.0785c22: 一七穿八穴。了無回互。便識落著。所以乃佛
T1997_.47.0785c23: 乃祖謂之單傳密付。如印印空如印印水如
T1997_.47.0785c24: 印印泥。萬徳昭然十方坐斷。獨證獨超初無
T1997_.47.0785c25: 依倚。若起見作相則沒交渉也。今時大有具
T1997_.47.0785c26: 種性之士。能始末覷破幻縁幻境。勇猛奮志
T1997_.47.0785c27: 向箇邊來。亦有久存誠探賾者。然患缺方便
T1997_.47.0785c28: 力。止以知見解會爲明了。殊不知。全坐了但
T1997_.47.0785c29: 是識心。縱解到佛邊。窮到修證盡頭處。不出
T1997_.47.0786a01: 指蹤在。是故古來作家宗師。不貴人作解會。
T1997_.47.0786a02: 唯許人捨知見。胸中不曾留毫髮許。蕩然如
T1997_.47.0786a03: 太虚空。悠久長養純熟。此即是本地風光本
T1997_.47.0786a04: 來面目也。到此亘古亘今之地。脱離生死有
T1997_.47.0786a05: 甚難也。如裴相國龐居士樣。直以信得及便
T1997_.47.0786a06: 得力。受用自在。塵縁幻境。豈從別處生。若脚
T1997_.47.0786a07: 下諦實。二六時中能轉一切物。而無能相等
T1997_.47.0786a08: 閑。空牢牢地不生心動念。隨自天眞平懷常
T1997_.47.0786a09: 實。便是從宦遊幹。斡悉皆照透。承那箇恩力。
T1997_.47.0786a10: 既識渠如下水船相似。略左右照顧。扶持將
T1997_.47.0786a11: 去。自然速疾與般若相應。此禪流所謂自做
T1997_.47.0786a12: 工夫。觸處無有虚棄底時節。綿綿相續辦長
T1997_.47.0786a13: 久不退轉心。不必盡棄世間有漏有爲。然後
T1997_.47.0786a14: 入無爲無事。當知元非兩般。若懷去取則打
T1997_.47.0786a15: 作兩橛也。一切時一切處。唯以此爲實在力
T1997_.47.0786a16: 行之當截斷衆流得大安樂矣
T1997_.47.0786a17: 圓悟佛果禪師語録卷第十五
T1997_.47.0786a18:
T1997_.47.0786a19:
T1997_.47.0786a20:
T1997_.47.0786a21: 圓悟佛果禪師語録卷第十六
T1997_.47.0786a22: 　宋平江府虎丘山門人紹隆等編　
T1997_.47.0786a23:   法語下
T1997_.47.0786a24:   示宗覺大師
T1997_.47.0786a25: 佛語心爲宗。宗通説亦通。既謂之宗門。豈可
T1997_.47.0786a26: 支離去本逐末隨言語機境作窠。窟要須徑
T1997_.47.0786a27: 截超證透出心性玄妙勝淨境界。直徹綿密
T1997_.47.0786a28: 穩當向上大解脱大休大歇之場。等閑雖似
T1997_.47.0786a29: 空豁豁地。而力用圓證不拘限量。千人萬人
T1997_.47.0786b01: 羅籠不住。所以迦文老人久默斯要。三百餘
T1997_.47.0786b02: 會略不明破。但隨機救拔。候時節到來乃於
T1997_.47.0786b03: 靈山。露面皮拈出。獨有金色頭陀。上他釣鉤。
T1997_.47.0786b04: 謂之教外別行。若諳此旨。則威音已前漏逗
T1997_.47.0786b05: 了也。點化將來雖隨類化身。千般伎倆萬種
T1997_.47.0786b06: 機縁。無不皆是箇一著子。此豈單見淺聞存
T1997_.47.0786b07: 知解墮機括者所可測量。是故從上來。行棒
T1997_.47.0786b08: 行喝輥毬 &T016254;

叉喫茶打鼓挿鍬牧牛彰境智據
T1997_.47.0786b09: 坐掩門喚回叱咄與掌下踏。莫不皆本此。唯
T1997_.47.0786b10: 本色衲子。自既了悟透徹。又復遇大宗師惡
T1997_.47.0786b11: 手段淘汰煆煉。到師子咬人不隨藥忌。直截
T1997_.47.0786b12: 斬豁處。方可一擧便知落處。如師子入窟出
T1997_.47.0786b13: 窟。踞地返擲。何人可測量哉。此門不論拕泥
T1997_.47.0786b14: 渉水。草裏輥打葛藤眼麻眯三搭不回者。唯
T1997_.47.0786b15: 是八面受敵。未擧先知未言先契。自然水乳
T1997_.47.0786b16: 相合。得坐披衣養得純熟待霜露果熟出頭
T1997_.47.0786b17: 來。便與麼用。始合祖先本因地。發行一周佛
T1997_.47.0786b18: 事。所以道。要窮恁麼事。須是恁麼人。若是恁
T1997_.47.0786b19: 麼人。不愁恁麼事
T1997_.47.0786b20: 示一書記
T1997_.47.0786b21: 英靈衲子。蘊卓識奇姿慷慨隳冠。視身世聲
T1997_.47.0786b22: 名。如游塵淨雲谷響。以夙昔大根器。知有此
T1997_.47.0786b23: 段。超生出死絶聖越凡。乃三世如來所證金
T1997_.47.0786b24: 剛正體。歴代祖師單傳妙心。跂歩蹴踏作香
T1997_.47.0786b25: 象金翅。要馳驟飛騰於億千萬類之上。截流
T1997_.47.0786b26: 摩霄。豈肯爲鴻鵠燕雀。局促於高低勝負較
T1997_.47.0786b27: 目前。電光石火間瞥轉利害耶。是故古之大
T1997_.47.0786b28: 達。不記細故不圖淺近。發片志欲高超佛祖
T1997_.47.0786b29: 荷擔一切。所不能承當之重任。普津濟四生
T1997_.47.0786c01: 九類。拔苦與安。破障道愚昧。折無明顛狂毒
T1997_.47.0786c02: 箭。拈出法眼見刺。使本地風光澄霽。空劫已
T1997_.47.0786c03: 前面目明顯。悉心竭力不憚寒暑。廢寢忘䬸
T1997_.47.0786c04: 刻意尚行。潔清三業。向三條椽下死却心猿
T1997_.47.0786c05: 殺却意馬。直使如枯木朽株頑石頭相類。驀
T1997_.47.0786c06: 地穿透豈從他得哉。發大伏藏。然暗室明炬。
T1997_.47.0786c07: 擬艨艟於要津。證大解脱。不起一念頓成正
T1997_.47.0786c08: 覺。且通箇入理之門。然後升普光明場。據無
T1997_.47.0786c09: 漏清淨殊勝偉特法空之座。口海瀾翻奮無
T1997_.47.0786c10: 礙四辯。才立一機垂一句現一勝相。普使凡
T1997_.47.0786c11: 聖有情無情。倶仰威光同受庥廕。尚未是絶
T1997_.47.0786c12: 功勳處。更轉那頭。千聖羅籠不住。萬靈景仰
T1997_.47.0786c13: 無門。諸天無路捧華。魔外那能傍覷。放却知
T1997_.47.0786c14: 見。卸却玄妙。颺却作用。唯饑䬸渇飮而已。初
T1997_.47.0786c15: 不知有心無心得念失念。何況更戀著從前
T1997_.47.0786c16: 學解諦句。奇言理性分劑名相。桎梏佛見法
T1997_.47.0786c17: 見。動地掀天世智辯聰。自纒自縛入海算沙。
T1997_.47.0786c18: 有何所靠耶。等是大丈夫。應務敵勝驚群。滿
T1997_.47.0786c19: 自己本志願。乃爲本分大心大見大解脱無
T1997_.47.0786c20: 爲無事眞道人也
T1997_.47.0786c21: 示勝首座
T1997_.47.0786c22: 釋迦老多子塔前分半座。已密授此印。爾後
T1997_.47.0786c23: 拈華是第二重公案。至於付金襴雞足山中
T1997_.47.0786c24: 候彌勒。是多少節文也。達磨迢迢自西竺遊
T1997_.47.0786c25: 梁歴魏。冷坐少林。深雪之中有箇斷臂老子。
T1997_.47.0786c26: 解覷破不免漏泄分付伊。謂之單傳密記。子
T1997_.47.0786c27: 細究之。一場敗闕。自此便喧傳西來旨意。世
T1997_.47.0786c28: 間隨流將錯就錯。滿地流行分五家七宗。遞
T1997_.47.0786c29: 立門戸提唱。就實窮之。端的成得甚麼邊事。

Footnote:

775 776 777 778 779 780 781 782 783 784 785 786 787 788 789 790 [行番号:有/無] [返り点:無/有] [CITE]