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顿渐品第八时祖师居曹溪宝林神秀

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大师在荆南玉泉寺于时两宗

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盛化人皆称南能北秀故有

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南北二宗顿渐之分而

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学者莫知宗趣师谓众

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曰法本一宗人有南北

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法即一种见有迟疾何

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名顿渐法无顿渐人有利钝

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故名顿渐然秀之徒众

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往往讥南宗祖师不识一字

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有何所长秀曰他得无

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师之智深悟上乘吾不如

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也且吾师五祖亲傅衣

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法岂徒然哉吾恨不能远

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去亲近虚受国恩汝等诸

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人毋滞於此可往曹溪

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参决一日命门人志诚曰汝

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聪明多智可为吾到曹溪听法若

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有所闻尽心记取还为吾说

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志诚禀命至曹溪随众参请不言

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来处时祖师告众曰今有

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盗法之人潜在此会志诚即

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出礼拜具陈其事师曰

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汝从玉泉水应是细作对

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曰不是师曰何得不是对

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曰未说即走说了不是

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师曰汝师若为示众对

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曰常指诲大众住心观

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净长坐不卧师曰住

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心观净是病非禅长

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坐拘身於理何益听

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吾偈曰生来坐不卧死去

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卧不坐元是臭骨头何为

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立功过志诚再拜曰弟子在

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秀大师处学道九年不得契悟

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今闻和尚一说便契本心

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弟子生死事大和尚大慈更为

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教示师曰吾闻汝师教示

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学人戒定慧法未审汝

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师说戒定慧行相如何

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与吾说看诚曰秀大师

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说诸恶莫作名为戒诸善奉行名为

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慧自净其意名为定

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彼说如此未审和尚以何

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法诲人师曰吾若言有

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法与人即为诳汝但且

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随才解缚假名三昧如汝师

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所说戒定慧实不可思议吾

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所见戒定慧又别志诚

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曰戒定慧只合一种如何

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更别师曰汝师戒定

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慧接大乘人吾戒定慧

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接最上乘人悟解不同见

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有迟疾汝听吾说与

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彼同否吾所说法不离

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自性离体说法名为相说

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自性常迷须知一切万法皆从

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自性起用是真戒定慧法

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听吾偈曰心地无非自性戒

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心地无疑自性慧心地无乱自性

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定不增不减自金刚身

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去身来本三昧诚闻偈

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悔谢乃呈一偈五蕴幻身

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幻何究竟回趣真如法还

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不净师然之复语诚

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曰汝师戒定慧劝小

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谤智人吾戒定慧劝大

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智根人若悟自性亦不

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立菩提涅盘亦不立解脱知见

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无一法可得才能建立万法

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若解此意亦名菩提涅盘

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亦名解脱知见见性之人

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立亦得不立亦得去

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来自由无滞无碍应用随

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作应语随答普见化身

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不离自性即得自在神通游戏

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二昧是名见性志诚再启

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师曰如何是不立义师

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曰自性无非无疑无乱念念般若

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观照常离法相自由自在纵横尽得

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有何可立自性自悟顿悟

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顿修亦无渐次所以不立

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一切法诸法寂灭有何

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次第志诚礼拜愿为执侍朝夕

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不懈一僧志彻江西人本姓

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张名行昌少任仗自南北分化

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二宗主虽亡彼我而徒

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侣竞起爱憎时北宗门人自立

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秀师为第六祖而忌祖师传衣

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为天下闻乃嘱行昌来剌师师

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心通预知其事即置金

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十两於座间时夜暮行昌入祖室

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将欲加害师舒颈就之

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行昌挥刃者三悉无

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所损师曰正剑不邪

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邪剑不正只负汝金

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不负汝命行昌惊仆久

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而方苏求哀悔过即愿

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出家师遂与金言汝且

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去恐徒众翻害於汝汝

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可他日易形而来吾当

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摄受行昌禀旨宵遁后投僧

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出家一日忆师之言远木

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礼觐师曰吾久念汝

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汝来水何晚曰昨蒙

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和尚舍罪今虽出家苦行终

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难报德其惟传法度生

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乎弟子常览涅盘经未晓常

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无常义乞和尚慈悲略为解说

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师曰无常者即佛性也有

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常者即一切善恶诸法

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分别心也曰和尚所说大

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违经文师曰吾传佛心印

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安敢违於佛经曰经说

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佛性是常和尚却言无常善

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恶诸法乃至菩提心皆是无常

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和尚却言是常此即相违令

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学人转加疑惑师曰涅盘经吾

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昔听尼无尽藏读诵一遍便

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为讲说无一宇一义不合

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经文乃至为汝终无二说

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曰学人识量浅昧愿和尚委曲开示

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师曰汝知否佛性若常

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更说什麽善恶诸法乃至

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穷劫无有一人发菩提心

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者故吾说无常正是佛说

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真常之道也又一切诸法

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若无常者即物物皆有

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自性客受生死而真常性有

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不遍之处故吾说常

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者正是佛说真无常义

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佛比为凡夫外道执於邪

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常诸二乘人於常计无常

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共成八倒故於涅盘了

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义教中破彼偏见而显说

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真常真乐真我真净汝今依

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言背义以断灭无常及确定

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死常而错解佛之圆妙最后

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微言纵览千遍有何所益行昌

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忽然大悟说偈云因守无

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常心佛说有常性不知方便

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者犹春池拾砾我今

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不施功佛性而现前非师

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相授与我亦无所得师曰

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汝今彻也宜名志彻

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彻礼谢而退师见诸

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宗难问咸起恶心多集

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座下愍而谓曰学道

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之人一切善念恶念应当

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尽除无名可名名於自性无

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二之性是名实性於实性

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上建立一切教门言下便须

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自见诸人闻说总皆作

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礼请事为师