普說

告香普說。「具大機者，不拘於高下；施大用者，不囿於J36nB359_p0684a06軌則。自結制以來，不覺三七，大機大用即不問，你諸J36nB359_p0684a07人只如即今一句作麼生道？」僧纔出，師便打；僧喝，師J36nB359_p0684a08又打。進云：「恩大難酬。」師云：「不是弄潮人。」進云：「不得壓J36nB359_p0684a09良為賤。」師云：「還向潮中死。」乃云：「問在荅處，荅在問處，J36nB359_p0684a10如連環不斷，語脈相通，方稱善問。不然，縱問似雲興、J36nB359_p0684a11荅如缾瀉，有何交涉？不見道：『饒君學得千經論，一句J36nB359_p0684a12臨機下口難？』儻信之不及，待山僧引幾箇古錐作標J36nB359_p0684a13榜。昔周金剛未出蜀時，何等氣概，聞南方禪席大盛，J36nB359_p0684a14氣頗不平，擔青龍疏鈔出蜀，至澧陽路上，向婆子買J36nB359_p0684a15餅點心，婆指擔曰：『甚麼文字？』曰：『青龍疏鈔。』婆曰：『註何J36nB359_p0684a16經？』曰：『《金剛經》。』婆曰：『我有一問，你若荅得，施與點心；若J36nB359_p0684a17荅不得，且別處去。經云：「過去心不可得，現在心不可J36nB359_p0684a18得，未來心不可得。」未審上座點那箇心？』師無語。婆指J36nB359_p0684a19往龍潭，至法堂曰：『久嚮龍潭，及乎到來，潭又不見，龍J36nB359_p0684a20又不見。』覃引身曰：『子親到龍潭。』師無語，遂棲止。一日，J36nB359_p0684a21侍潭抵夜，潭曰：『更深何不下去？』師珍重便出，卻回曰：J36nB359_p0684a22『外面黑。』潭點紙燈度與師，師擬接，潭復吹滅，師大悟，J36nB359_p0684a23將疏鈔堆法堂前，舉火炬曰：『窮諸玄辨，若一毫置於J36nB359_p0684a24太虛；竭世樞機，似一滴投於巨壑。』遂焚之，辭去。山僧J36nB359_p0684a25聊為頌出：氣宇雄雄老德山，婆婆一拶便焦乾，不因J36nB359_p0684a26吸盡龍潭水，怎見波濤遍界寬？此是第一箇樣子也。J36nB359_p0684a27亮座主因參馬祖，祖問：『講甚麼經？』曰：『《心經》。』祖云：『將甚J36nB359_p0684a28麼講？』曰：『將心講。』祖云：『心如工伎兒，意如和伎者，六識J36nB359_p0684a29為伴侶，怎解講得經？』曰：『心既講不得，莫是虛空講得J36nB359_p0684a30麼？』祖云：『卻是虛空講得。』座出，將下階，祖召座主，座回J36nB359_p0684b01首，祖云：『從生至死，只是者箇。』座有省，隱西山，終身不J36nB359_p0684b02出。亦為頌出：瞥然一喚便回頭，惹得虛空笑不休，雲J36nB359_p0684b03捲西山明月上，章江千古水長流。此是第二箇樣子J36nB359_p0684b04也。又太原孚上座，初在揚州光孝寺講《涅槃經》，有禪J36nB359_p0684b05者阻雪，因往聽講，至三因佛性、三德法身，廣談法身J36nB359_p0684b06玅理，者失笑。孚講罷，請者喫茶，白曰：『某甲素志狹劣，J36nB359_p0684b07依文解義，適蒙見笑，且朢賜教。』者曰：『實笑座主不識J36nB359_p0684b08法身。』孚曰：『如此解說，何處不是？』者曰：『請座主更說一J36nB359_p0684b09遍。』孚曰：『法身之理，猶若太虛，豎窮三際，橫遍十方，彌J36nB359_p0684b10綸八極，包括二義，隨緣赴感，靡不周遍。』者曰：『不道座J36nB359_p0684b11主說得不是，只是說得法身量邊事，實未識法身在。』J36nB359_p0684b12孚曰：『禪德當為我說。』者曰：『座主還信麼？』孚曰：『焉敢不J36nB359_p0684b13信？』者曰：『座主輟講旬日，室內端然靜慮，收心攝念，善J36nB359_p0684b14惡諸緣一時放卻。』孚如所教，從初夜至五鼓，聞鼓角J36nB359_p0684b15聲，忽然契悟，便去扣門，者曰：『阿誰？』孚曰：『某甲。』者咄曰：J36nB359_p0684b16『教汝傳持大教，代佛說法，夜來為甚麼醉酒臥街？』孚J36nB359_p0684b17曰：『某甲自來講經，將生身父母鼻孔扭捏，從今已去，J36nB359_p0684b18更不敢如是。』者曰：『且去，來日相見。』孚罷講，遍歷諸方。J36nB359_p0684b19後嗣雪峰。亦有一頌：鼓角頻催一夢回，從前知解便J36nB359_p0684b20成灰，不緣明月來窗外，那得梅花雪裏開？此是第三J36nB359_p0684b21箇樣子也。洛浦禪師久為臨濟侍者，濟常稱美云：『臨J36nB359_p0684b22濟門下一隻箭，誰敢當鋒？』浦一日辭濟，濟問：『什麼處J36nB359_p0684b23去？』浦云：『南方去。』濟以拄杖畫一畫云：『過得者箇便去。』J36nB359_p0684b24浦乃喝，濟便打，浦作禮。濟明日上堂云：『好一條赤梢J36nB359_p0684b25鯉魚，搖頭擺尾向南方去，不知向誰家齏甕裏淹殺？』J36nB359_p0684b26浦游歷罷，直抵夾山頂，卓菴經年，山乃知，修書令僧J36nB359_p0684b27馳到，浦接得便坐，卻再展手索，僧無對，浦打云：『歸去J36nB359_p0684b28舉似和尚。』僧回舉似夾山，山云：『者僧開書，三日內必J36nB359_p0684b29來；若不開書，斯人救不得也。』果三日後至，見山不禮J36nB359_p0684b30拜，當面叉手而立，山云：『雞棲鳳巢，非其同類。出去！』浦J36nB359_p0684c01問云：『自遠趨風，請師一接。』山云：『目前無闍黎，此間無J36nB359_p0684c02老僧。』浦便喝，山云：『住！住！且莫艸艸匆匆，雲月是同，溪J36nB359_p0684c03山各別，截斷天下人舌頭則不無，怎教無舌人解語？』J36nB359_p0684c04浦佇思，山便打，浦從此服膺。亦有一頌：當年洛浦稱J36nB359_p0684c05聖箭，來到夾山折一半；解語還須無舌人，忽驚玉鳳J36nB359_p0684c06翀霄漢。此是第四箇樣子也。大眾！此乃略言，不及枚J36nB359_p0684c07舉，要做祖師門下兒孫，必須親到德山亮座主、太原J36nB359_p0684c08孚洛浦諸大老者般田地，始稱道眼圓明、行解超然，J36nB359_p0684c09不被邪師所惑，自成一家種艸。不然，終成杜撰，向葛J36nB359_p0684c10藤窠裏過日子，見人說長便謂之長、見人說短便謂J36nB359_p0684c11之短，隨人起倒，全無主張，必是離師太早，未盡其玅。J36nB359_p0684c12山僧曾見大慧普說中曰：『有一種將臨濟三玄、雲門J36nB359_p0684c13三句逐句解說，以傳燈、廣燈、祖師言句各分門類。不J36nB359_p0684c14見汾陽曰：「三玄三要事難分，得意忘言道易親。一句J36nB359_p0684c15明明該萬象，重陽九日菊花新。」此老明明為你指出J36nB359_p0684c16臨濟骨髓，卻來逐句註解，謂三玄三要事難分是總J36nB359_p0684c17頌，得意忘言道易親是體中玄，函蓋乾坤句；一句明J36nB359_p0684c18明該萬象是句中玄，截斷眾流句；重陽九日菊花新J36nB359_p0684c19是玄中玄，隨波逐浪句。此乃前輩中負大名朢者，猶J36nB359_p0684c20且杜撰如是，其餘不足言也。莫道你負大名朢、具大J36nB359_p0684c21辯才、有大智慧，便是達磨出來作者般去就，正好捉J36nB359_p0684c22來活埋，免得教壞人家男女。一盲引眾盲，問著三要J36nB359_p0684c23即註解不得，便將德山托缽、嵒頭末後句、南泉斬貓、J36nB359_p0684c24百丈野狐、歸宗斬蛇、大隋燒畬、趙州勘婆子、勘菴主、J36nB359_p0684c25睦州擔板、陳操尚書勘僧、玄沙敢保老兄未徹在。洞J36nB359_p0684c26山道即太煞，只道得八成、達磨隻履西歸，如此之類，J36nB359_p0684c27皆謂之末後句。便引洛浦云：「末後一句始到牢關，把J36nB359_p0684c28斷要津，不通凡聖，任從天下樂欣欣，我獨不肯，謂之J36nB359_p0684c29我為法王，於法自在；任你學者逞盡神通，呈盡伎倆，J36nB359_p0684c30我只一向把住，不許你，謂之牢關。」直待立僧住院，密J36nB359_p0685a01室口耳傳授，如斯之類，自毀正因，返行魔說。又有一J36nB359_p0685a02種道：「南泉斬貓、百丈野狐、歸宗斬蛇、大隋燒畬、趙州J36nB359_p0685a03勘婆子、勘菴主之類，謂之建立門庭，本無恁麼事，貴J36nB359_p0685a04要羅籠學者。」更有一種以偏正回互為宗旨，如洞山J36nB359_p0685a05與雲居過水次，洞山問：「水深多少？」云：「不溼。」山云：「麤人。」J36nB359_p0685a06雲居卻問：「水深多少？」云：「不乾。」謂水諱溼，而當頭道溼，J36nB359_p0685a07不能回互，謂之麤人。雲居卻云不溼，是觸諱而不能J36nB359_p0685a08回互。洞山道不乾，乃有語中無語。何謂有語？不溼是。J36nB359_p0685a09何謂無語？不乾是。不乾乃是溼，是活語，能回互不觸J36nB359_p0685a10諱故也。又以黑白圈兒作五位形相，以全黑圈兒為J36nB359_p0685a11威音那畔，父母未生，空劫已前，混沌未分事，謂之正J36nB359_p0685a12位。以二分黑一分白圈兒為正中偏，卻來白處說黑J36nB359_p0685a13底，不得犯著黑字，即觸諱矣。又謂曹山有言：「正位者，J36nB359_p0685a14即空界也，一向無物。偏位者，即色界也，內有種種諸J36nB359_p0685a15雜萬象。兼中至者，捨事入理。正中來者，背理就事。兼J36nB359_p0685a16帶者，即冥應眾緣，不隨諸有，非染非淨，無正無偏，故J36nB359_p0685a17云虛玄玅道，無著真宗。從上先德推此一位，最玅最J36nB359_p0685a18玄，須是審詳辯明當體。」又說五位三字成句，偏正上J36nB359_p0685a19下回互而不犯中，中即正位也。說理說事，教有明文，J36nB359_p0685a20教外單傳直指之道，果如是否？若果如是，討甚好曹J36nB359_p0685a21山耶？又引浮山作太陽真讚曰：「黑狗爛銀蹄。」自註云：J36nB359_p0685a22「此語正位中有偏位，黑狗是正位，爛銀蹄是偏位。」「白J36nB359_p0685a23象崑崙騎。」自註云：「此語偏位中有正位。」「於斯二無礙。」J36nB359_p0685a24自註云：「此語不墮有無二邊，所以洞山云：不落有無J36nB359_p0685a25誰敢和？」「木馬火中嘶。」自註云：「玅挾。然雖玅挾，而虛玄J36nB359_p0685a26唱道也。」似者般說話，須教你燒頂煉臂，發誓願不得J36nB359_p0685a27妄傳，然後分付，亦謂之末後句。』」師舉了，遂彈指云：「好J36nB359_p0685a28掩彩底禪。若是皮下有點血底，還肯喫者茶飯麼？以J36nB359_p0685a29上種種闢判，皆是大慧概而言之，不但說臨濟有此J36nB359_p0685a30之弊，即曹洞、雲門亦復不免，痛斥當時註解三玄、穿J36nB359_p0685b01鑿五位之病，故極力挽回，恐愈流愈下而不可救也。J36nB359_p0685b02大慧運斤成風，左之右之，總不傷鋒犯手，可謂千古J36nB359_p0685b03宗匠，誰敢議論？昨見一冊，將大慧示眾普說，有貶駁J36nB359_p0685b04註解雲門三句、臨濟三玄以及洞山五位，黑處說白，J36nB359_p0685b05白處說黑，更有燒頂煉臂，不得妄授與人邪謬等語。J36nB359_p0685b06不知何等禿丁，遂將雲門、臨濟說話盡情刪去，單單J36nB359_p0685b07獨存洞宗五位註解配合一篇，謂洞上宗旨有如此J36nB359_p0685b08之義解，有如此之穿鑿，用心如此，誠乃含血噴天，先J36nB359_p0685b09污其口。不見大慧說了，便云：『古人意只如此乎？若果J36nB359_p0685b10如此，何處討好曹山耶？』大凡古人言句，前後照應，首J36nB359_p0685b11尾相聯，始成一家說話。今將首尾刪去，獨留中間一J36nB359_p0685b12節，誣蔑先賢，鼓惑後學，若子若孫不知其過，每每大J36nB359_p0685b13本刻出，不顧取笑大方，所謂家醜自揚是也。夫為善J36nB359_p0685b14知識者，唯要眼目精明，見地圓活，出一言，發一句，如J36nB359_p0685b15盤中走珠，使人遏捺不住，摸索不著。又如經中道：『資J36nB359_p0685b16生產業，治世語言，皆與實相不相違背。』到此須是白J36nB359_p0685b17拈手段，方可為人。山僧昔見《列子篇》中有云：『齊之國J36nB359_p0685b18氏大富。宋之向氏大貧，自宋之齊，請其術。國氏告之J36nB359_p0685b19曰：「吾善為盜。始吾為盜也，一年而給，二年而足，三年J36nB359_p0685b20大穰，自此以往，施及州閭。」向氏大喜，喻其為盜之言，J36nB359_p0685b21未喻其為盜之道，遂踰垣鑿室，手之所及，無不探也。J36nB359_p0685b22未及時，以贓獲罪，沒其先居之財。向氏以為國氏之J36nB359_p0685b23謬己也，往而怨之。國氏曰：「若為盜若何？」向氏言其狀。J36nB359_p0685b24國氏曰：「嘻！夫為盜之道至此乎？吾與若言矣。吾聞天J36nB359_p0685b25有時，地有利。吾盜天地之時利，雲雨之滂潤，山澤之J36nB359_p0685b26產育，遂生吾禾，植吾稼，築吾垣，建吾舍。吾陸盜禽獸，J36nB359_p0685b27水盜魚鱉，土木未稼，禽獸魚鱉乃天之所生，非人之J36nB359_p0685b28所有，故吾盜天而無殃。夫金玉珍寶，穀帛財貨，皆人J36nB359_p0685b29之所聚，非天之所與，故若盜之獲罪，孰怨哉？」向氏以J36nB359_p0685b30為國氏之重罔己也，過東郭先生問焉。先生曰：「若一J36nB359_p0685c01身庸非盜乎？若盜陰陽之和，以成若生，載若形，況外J36nB359_p0685c02物而非盜乎？誠然，天地之不相離也，認而有之，大惑J36nB359_p0685c03也。國氏之盜，公道也，故無殃；若之盜，私心也，故獲罪。J36nB359_p0685c04有公私亦盜也，無公私亦盜也。公公私私，乃天地之J36nB359_p0685c05德。知天地之德，孰為盜耶？孰為不盜耶？」』斯意雖淺，可J36nB359_p0685c06以喻深；此言雖細，可以喻大。國氏之盜，可謂肘後有J36nB359_p0685c07符，慣會白拈手段是也；向氏之盜，正謂豁達空撥因J36nB359_p0685c08果，莽莽蕩蕩招殃禍是也。東郭先生可謂是賊識賊J36nB359_p0685c09是也。昔紫胡一夜擒住一僧，曰：『捉得賊也，捉得賊也。』J36nB359_p0685c10僧曰：『不是某甲。』紫胡曰：『是即是，只是你不肯承當。』或J36nB359_p0685c11曰：『既為善知識，當使人忘情識死偷心，提佛祖向上J36nB359_p0685c12之令，拈人天格外之機，烏得教人做賊？』」遂拊掌三下，J36nB359_p0685c13云：「捉楊花，捉楊花，箇樣風流羨作家。十字街頭廖鬍J36nB359_p0685c14子，教得孩兒會罵爺。」

普說。「登山須到頂，入海須到底。登山不到頂，不見字J36nB359_p0685c16宙之寬廣；入海不到底，不知滄溟之淵深。結制已經J36nB359_p0685c17三七，試問諸人：於中工夫果能到頂到底，可謂功不J36nB359_p0685c18浪施，不妨饑餐渴飲、早起晏眠，隨緣放曠、任意逍遙；J36nB359_p0685c19若也未到者般田地，正好於此發大精進、奮大勇猛、J36nB359_p0685c20立大誓願，以悟為期，不可因循放過。經云：『壯色不停，J36nB359_p0685c21猶如奔馬；人命無常，速於川流。』豈可視為等閒？所以，J36nB359_p0685c22古人四十年打成一片、二十年不雜用心，三登投子、J36nB359_p0685c23九上洞山，然後發明大事，所謂佛法無多子，久長難J36nB359_p0685c24得人。豈似今人纔入叢林即便妝大老，把生死一著J36nB359_p0685c25子置於度外，話頭不審來由、工夫不知深淺，到處作J36nB359_p0685c26詩、作偈，徵古、代古、別古、頌古。擬小參，示眾。大似百舌J36nB359_p0685c27學禽語，全無自己聲，殊可憐憫。古人道：『毫釐繫念，三J36nB359_p0685c28途業因；瞥爾情生，萬劫羈鎖。凡名聖號，總是虛聲；劣J36nB359_p0685c29相殊形，皆為幻色。』汝欲求之，得無累乎？急須截斷情J36nB359_p0685c30關、掀翻識窟，大死一番，始堪湊拍。故云：『懸崖撒手，自J36nB359_p0686a01肯承當；絕後再甦，欺伊不得。』又云：『凡聖情盡，體露真J36nB359_p0686a02常；理事不二，即如如佛。』諸公還信得及、擔當得麼？在J36nB359_p0686a03凡不減一毫、在聖不加一毫，亙古彌今、明明不昧而J36nB359_p0686a04不透脫者，病在於何？蓋緣二六時中隨境飄流、迷己J36nB359_p0686a05逐物，雖終日行而不自覺。不自覺者，乃無始住地無J36nB359_p0686a06明也。何謂無明？《華嚴經》云：『不了第一義諦，故曰無明。』J36nB359_p0686a07無明包裹謂之胎生，煩惱纏繞謂之卵生，愛水浸潤J36nB359_p0686a08謂之溼生，欻起妄想謂之化生。即此一念無明，具足J36nB359_p0686a09十二類生，是以汩沒三界，輪轉四生，頭出頭沒，亦如J36nB359_p0686a10陽燄翻波，無有了期。若是英烈漢，一聞此語，即便坐J36nB359_p0686a11斷兩頭，中間不立，赤灑灑、淨裸裸，向威音那畔更那J36nB359_p0686a12畔打箇筋斗，卻來者裏行履。又不可認著一機一境、J36nB359_p0686a13一棒一喝，以當平生活計。到者裏，直要參須實參、悟J36nB359_p0686a14須實悟，說得到、行得到、見得到、用得到，方與道人分J36nB359_p0686a15中有少許相應。雖然，更須向深山窮谷中盤結艸菴，J36nB359_p0686a16折腳鐺裏煮飯，喫過三二十年，財寶不為念、名利不J36nB359_p0686a17干懷，君王命而不來、諸侯請而不赴。若也說在飛龍J36nB359_p0686a18之前、行在跛鱉之後，縱是文殊金毛獅子被你騎得、J36nB359_p0686a19普賢六牙象王被你跨來，頂上放萬道金光、足下蹋J36nB359_p0686a20千葉寶蓮，正眼看來，總是尋聲逐色光影邊事，與我J36nB359_p0686a21衲僧門下了無交涉。須知別有生計，迥出常流，千聖J36nB359_p0686a22喚不回、萬人挽不轉，堂堂自在，獨步大方，花柳巷正J36nB359_p0686a23好調心，管絃樓何妨掉臂？雖然，更有一人不肯在。大J36nB359_p0686a24眾！且道不肯的甚麼人？」良久，云：「不勞久立。珍重。」

普說。「譬如暗室中，無燈不可見；佛法無人說，雖慧莫J36nB359_p0686a26能了。山僧連日傍敲正打，或慈或威、或喜或怒，要且J36nB359_p0686a27不為別事，只欲諸人端的得一回汗出，於一莖艸上J36nB359_p0686a28現瓊樓玉殿；若未端的得一回汗出，總有玉殿瓊樓J36nB359_p0686a29被一莖艸覆卻。前日發憤打七，要明箇事，至今七日J36nB359_p0686a30已過，還知端的也未？果能端的，自然淨裸裸絕承當、J36nB359_p0686b01赤灑灑沒可把，別有生機活路，總不蹋人舊轍、喫他J36nB359_p0686b02殘唾。古人逴得些子，如虎附嵎、似龍得水，即能興波J36nB359_p0686b03作浪、東涌西沒，便為人抽釘拔楔、解黏去縛，遇處即J36nB359_p0686b04宗、隨緣建旨，只教枯木回春、冰河發燄，攀鏡裏之空J36nB359_p0686b05花、撈波中之明月，聲色叢裏玅運神機、是非場中大J36nB359_p0686b06作佛事，不動纖塵，那留朕跡？驅木馬高驟於雲霄、鞭J36nB359_p0686b07泥牛深耕於海月，密度金鍼、夜挑蜀錦，暗穿玉線、巧J36nB359_p0686b08繡鴛鴦，暗去明來、鋒鋩不露，勦凡絕聖、棄智忘功，蠲J36nB359_p0686b09除那畔塵中混跡、不落今時炭裏藏身，於一語具三J36nB359_p0686b10玄門，於一玄門具三要，有權有實，有照有用，或現全J36nB359_p0686b11身，或露半形，或乘獅子，或乘象王，或全賓即主，或即J36nB359_p0686b12主全賓，或全賓全主，或全主全賓，殺活縱橫，收放自J36nB359_p0686b13在，拈三句機鋒，弄一字關鍵，銅心鐵膽猶且亡魂，碧J36nB359_p0686b14眼黃頭那知來處？父慈子孝，聲順響和，或向空中書J36nB359_p0686b15字，或向脅下安名，九十七種圓相，驗盡天下衲僧，一J36nB359_p0686b16十九門施設，蒐遍寰中英俊，剷聲削跡，屏識離情，或J36nB359_p0686b17論三界惟心、萬法惟識，耳觀山色、眼聽水聲，所謂種J36nB359_p0686b18種音聲相貌，種種變化神通，種種佛事，種種建立，百J36nB359_p0686b19千三昧，無量玅義，總不出者些子。如上所舉，皆是古J36nB359_p0686b20人興慈運悲，接物利生之方便，土苴緒餘耳。若是真J36nB359_p0686b21實相為處，山僧今晚未曾吐著一字。大眾！要會真實J36nB359_p0686b22相為處麼？」良久，云：「霜寒月冷，各須珍重。」

普說。「三七光陰彈指過，衲衣下事更如何？直饒到得J36nB359_p0686b24無心處，須識無心事轉多。大眾！既到無心，因甚麼事J36nB359_p0686b25轉多？莫是涅槃心易曉、差別智難明麼？莫是道曠無J36nB359_p0686b26涯、逢人不盡麼？莫是法因頓悟、事次第除麼？莫是修J36nB359_p0686b27證即不無、染污即不得麼？若與麼商量，盡是義學知J36nB359_p0686b28解，有甚共語處？眾中有出類拔萃者，出來說看。」問：「今J36nB359_p0686b29朝廿一，三七已畢，特請吾師通箇消息。」師云：「剔起眉J36nB359_p0686b30毛猶錯過。」進云：「善慶堂前金鳳舞，九龍橋畔絕知音。」J36nB359_p0686c01師云：「擬思一箭髑髏穿。」進云：「蹋翻滄海波心月，獨露J36nB359_p0686c02乾坤任所之。」師打，云：「腳下紅線未斷在。」乃云：「披褐服J36nB359_p0686c03毳者，不可與論紬帛之麗密；茹藿含糗者，不可與道J36nB359_p0686c04太牢之滋味；止艸菴者，不知有寶所；行小徑者，不知J36nB359_p0686c05有大道。此是朝菌、蟪蛄之類，殊不知我衲僧門下見J36nB359_p0686c06處不然。故德山云：『我者裏無祖、無佛，達磨是老臊胡，J36nB359_p0686c07釋迦是乾矢橛，文殊、普賢是擔屎漢，等覺、玅覺是破J36nB359_p0686c08執凡夫，三乘、十二分教是鬼神簿、拭瘡紙，四果、三賢、J36nB359_p0686c09十地初心是守古塚的鬼，自救不了。』唯此一著子，言J36nB359_p0686c10思路絕、心行處滅，識不能識、智不能知，親無可親、疏J36nB359_p0686c11無可疏，是無可是、非無可非，修無可修、證無可證，迷J36nB359_p0686c12無可迷、悟無可悟，經塵劫而不磨、歷萬古而不朽。到J36nB359_p0686c13與麼地，三世諸佛不敢正眼覷著，覷著則瞎卻渠眼。J36nB359_p0686c14故靈山拈花、飲光微笑，亦是一犬吠虛、眾猱啀實，西J36nB359_p0686c15乾四七、東土二三，總是杓卜聽聲、承虛接響。天下老J36nB359_p0686c16凍儂盡是將錯就錯、以訛傳訛，其奈去聖時遙、愈流J36nB359_p0686c17愈下，縱使佛祖再出，莫之能挽。更有妄認正偏君臣、J36nB359_p0686c18滲漏功勳為洞上堂奧者，有認玄要賓主、料簡四喝J36nB359_p0686c19為臨濟宗旨者，有認韶陽三句、顧鑒一字為雲門要J36nB359_p0686c20玅者，有認三界惟心、萬法惟識、華嚴六相義為法眼J36nB359_p0686c21秘訣者，有認一十九門、施設九十七種圓相為溈仰J36nB359_p0686c22密傳者，有認種種門庭、種種言辭、種種方便以為向J36nB359_p0686c23上提持者，此是認指為月、棄本逐末，總屬世諦流布，J36nB359_p0686c24非唯五宗斷滅，達磨一枝佛法早已掃地。有般杜撰J36nB359_p0686c25長老，或結一期、打一七，即便大書於丈室：某已悟道、J36nB359_p0686c26某得見識、某堪付法，設齋辦供以求印證。或法語小J36nB359_p0686c27參，作頌作偈，喚作操履佛法，以此羅籠學者、簧鼓天J36nB359_p0686c28下。嗟嗟！佛法果如是乎？非造地獄業因，即為魔家眷J36nB359_p0686c29屬，我佛法中實無是事。山僧自到維揚，不敢妄生節J36nB359_p0686c30目，一味本分艸料，不教你參禪悟道、不教你成佛作J36nB359_p0687a01祖，但教你，削人我、去是非，息塵勞、脫生死，打掃得胸J36nB359_p0687a02中乾乾淨淨，無有纖毫渣滓、無有纖毫知見，作箇灑J36nB359_p0687a03灑落落無依道人，然後舉措施為，咳唾掉臂，無非祖J36nB359_p0687a04師西來意。苟能如是，復有何事？所以，古人道：『明明無J36nB359_p0687a05悟法，悟法卻迷人。』到者裏，說箇悟字，不惟自欺，亦乃J36nB359_p0687a06欺人。儻有長老出眾高聲云：『我悟也！我悟也！』山僧更J36nB359_p0687a07要問你：『身如椰子大，捫頂至踵，毫毛孔竅一一推尋，J36nB359_p0687a08看你悟的佛法向甚麼處安著？是何形狀？試拈出看。』J36nB359_p0687a09若拈不出，更有三十拄杖親領出門外自打始得。何J36nB359_p0687a10故？」卓拄杖，云：「選佛若無如是眼，假饒千載亦奚為？」

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