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定慧品第四师示众云善知识

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我此法门以定慧为本

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大众勿迷言定慧别定

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慧一体不是二定是慧体

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慧是定用即慧之时

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定在慧即定之时慧

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在定若识此义即是

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定慧等学诸学道人莫言

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先定发慧先慧发定各别

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作此见者法有二相

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口说善语心中不善空有定慧

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定慧不等若心口俱善内外

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一种定慧即等自悟修行

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不在于诤若诤先后即同

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迷人不断胜负却增我法不

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离四相善知识定慧犹如何等

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犹如灯光有灯即光无灯

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即暗灯是光之体光

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是灯之用名虽有二

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体本同一此定慧法亦

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复如走师示众云善知识一

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行三昧者于一切处行住

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坐卧常行一直心是也

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如净名经云直心是

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道场直心是净土莫心行

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谄曲口但说直口说一

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行三昧不行直心但行直心于

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一切法勿有执着迷人着法相

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执一行三昧直言坐不动

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妄不起心即是一行

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三昧作此解者即同无情

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却是障道因缘师示众云善知识

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道须通流何以却滞心

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不住法道即通流心若

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住法名为自缚若言

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坐不动是只如舍利弗宴

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坐林中却被维摩诰诃善知识

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又有人教坐看心观静

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不动不起从此置功迷人

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不会便执成颠如此者众

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如是相教故知大错师示众云

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善知识本来正教无有顿渐

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人性自有利钝迷人渐契悟人

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顿修自识本心自见本性

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即无差利所以立顿渐之

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假名善知识我此法门从上以来

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先立无念为宗无相

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为体无住为本无相

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者于相而离相无念

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者于念而无念无住

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者人之本性于世间善恶好丑乃至

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冤之与亲言语触刺欺

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争之时并将为空不

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思酬害念念之中不思

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前境若前念今念后念

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念念相续不断名为系缚于

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诸法上念念不住即无

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缚也此是以无住为

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本善知识外离一切相名为

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无相能离于相即法体

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清净此是以无相为体善知识

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于诸境上心不染曰无

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念于自念上常离诸

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境不于境上生心若只

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百物不思念尽除却一念

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绝即死别处受生是为

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大错学道者思之若不

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识法意自错犹可更

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劝他人自迷不见又谤佛经所以立

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无念为宗善知识云何立

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无念为宗只缘口说见性迷人

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于境上有念念上便

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起邪见一切尘劳妄想从此而

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生自性本无一法可得

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若有所得妄说祸福即是尘

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劳邪见故此法门立无念为

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宗善知识无者无何事念者

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念何物无者无二相无

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诸尘劳之心念者念

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其如本性真如即是念之

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体念即是真如之用真如

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自性起念非眼耳鼻舌能念

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其如有性所以起念真如若

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无眼耳色声当时即坏

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善知识真如自性起念六根虽有

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见闻觉知不染万境而真性

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常自在故经云能善分别

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诸法相于第一义而不动