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付嘱品第十师一日唤门人法海

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志诚法达神会智常智通志彻志道法珍

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法如等曰汝等不同馀人

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吾灭度后各为一方师吾

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今教汝说法不失本宗

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先须举三科法门动用三十六对出没

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即离两边说一切法莫离

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自性忽有人问汝法出语

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尽双皆取对法来去相

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因究竟三法尽除更无

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去处三科法门者阴界入也

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阴是五阴色受想行识是

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也入是十二入外六尘

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色声香味触法内六

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门眼耳鼻舌身意是

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也界是十八界六尘六

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门六识是也自性能含

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万法名含藏识若起思量

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即是转识生六识出

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六门见六尘如是一十八界皆

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从自性起用自性若邪起十八

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邪自性若正走十八正含

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恶用即众生用善用即佛

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用用由何等由自性有

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对法外境无情五对天与

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地对日与月对明与

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暗对阴与阳对水与

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火对此是五对也法相

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语言十二对语与法对有与

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无对有色与无色对有相与

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无相对有漏与无漏对

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色与空对动与静对

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清与浊对凡与圣对

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僧与俗对老与少对

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大与小对此是十二对

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也自性起用十九对长与短对

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邪与正对疑与慧对

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愚与智对乱与定对

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慈与毒对戒与非对

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直与曲对实与虚对

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险与平对烦恼与菩提对

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常与无常对悲与害对

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喜与嗔对舍与慳对

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进与退对生与灭对

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法身与色身对化身与报

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身对此是十九对也师

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言此三十六对法若解用即

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通贯一切经法出入即离两边

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自性动用共人言语外於相离

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相内於空离空若全

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著相即长邪见若全执

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空即长无明执空之

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人有谤经直言不用文字即

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云不用文字人亦不合语言只

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此语言便是文字之相又云

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直道不立文字即此不立两字

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亦是文字见人所说便

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即谤他言著文字汝等

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须知自迷犹可又谤佛经

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不要谤经罪障无数若著

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相於外而作法求真

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或广立道场说有无之

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过患如是之人累劫不可见性但听

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依法修行又莫百物不思而

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於道性窒碍若听说不修

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令人反生邪念但依法修行无

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住相法施汝等若悟依

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此说依此用依此行依

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此作即不失本宗若

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有人问汝义问有将无

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对问无将有对问凡

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以圣对问圣以凡对

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二道相因生中道义汝

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一问一对馀问一依此

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作即不失理也设有人

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问何名为暗答云明

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是因暗是缘明没则

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暗以明显晦以暗显明来去

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相因成中道义馀问悉皆

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如此汝等於后传法依此转

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相教授勿失宗旨师於大极元年壬子

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延和七月命门人往新州国恩寺建

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塔仍令促工次年夏末落成七月一日

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集徒众曰吾至八月欲

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离世间汝等有疑早须

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相问为汝破疑令汝迷

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尽吾若去后无人教汝

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法海等闻悉皆涕泣惟有神会

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神情不动亦无涕泣师云神

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会小师却得善不善等

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毁誉不动哀乐不生馀者

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不得数年山中竟修何道

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汝今悲泣为忧阿谁若

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忧吾不知去处吾自知

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去及吾若不知去处终

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不预报於汝汝等悲泣盖

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为不知吾去处若知吾

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去处即不合悲泣法性本无生灭

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去来汝等尽坐吾与

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汝说一偈名曰真假动静

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偈汝等诵取此偈与

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吾意同依此修行不失

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宗旨众僧作礼请师作

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偈偈曰一切无有真不

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以见於真若见於真

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者是见尽非真若能

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自有真离假即心真自心

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不离假无真何处真有情

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即解动无情即不动若修

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不动行同无情不动若觅

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真不动动上有不动

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不动走不动无情无佛

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种能善分别相第一义不

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动但作如此见即是真如

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用报诸学道人努力须用意

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莫於大乘门却执生死智

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若言下相应即共论佛义

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若实不相应合掌令欢喜此

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宗本无诤诤即失道

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意执逆诤法门自性入生死

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时徒众闻说偈已普皆作

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礼并体师意各各摄

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心依法修行更不敢诤乃知

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大师不久住世法海上座再拜问

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曰和尚入灭之后衣法当付

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何人师曰吾於大梵寺说法以至于

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今抄录流行目曰法宝坛经

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汝等守护递相传授度诸

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群生但依此说是名

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正法今为汝等说法不付

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其衣盖为汝等信根淳熟

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决定无疑堪任大事然据先祖

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达磨大师付授偈意衣不

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合传偈曰吾本来兹土传

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法救迷情一花开五

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叶结果自然成师复曰汝

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等若欲成就种智须达

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一相三昧一行三昧若於

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一切处而不住相於彼相中

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不生憎爱亦无取舍不念

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利益成坏等事安闲恬静虚

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融澹泊此名一相三昧若於

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一切处行住坐卧纯一直心不动

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道场其成净土此名一行

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三昧若人具二三昧如地

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有种今藏长养成熟其实一

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相一行亦复如是我今说法犹如时雨普

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润大地汝等佛性譬诸种子

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遇兹沾洽悉皆发生承吾

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旨者决获菩提依吾行者

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定证妙果听吾偈曰

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心地含诸种普雨悉皆萌顿悟花

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情已菩提果自成师说

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偈已曰其法无二其

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心亦然其道清净亦无诸

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相汝等慎勿观静及

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空其心此心本净无

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可取舍各自努力随缘好去

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尔时徒众作礼而退大师

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七月八日忽谓门人曰吾欲归

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新州汝等速理舟楫大众哀

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留甚坚师曰诸佛出现

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犹示涅盘有来必去理

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亦常然吾此形骸归必

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有所众曰师从此去早晚可

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回师曰叶落归根来时无口

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又问曰正法眼藏传付何人师

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曰有道者得无心者通

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问曰未知从上佛祖应现

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已来传授几代愿垂开示师

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云古佛应世已无数量

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不可计也今以七佛为

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始过去庄严劫毗婆尸佛尸

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弃佛毗舍浮佛今贤

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劫拘留孙佛拘那含牟尼佛迦叶佛

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释迦文佛是为七佛释迦文

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佛首传摩诃迦叶尊者第二阿难

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尊者第三商那和修尊者第四

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优波鞠多尊者第五提多迦尊

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者第六弥遮迦尊者第七婆须蜜多

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尊者第八佛驮难提尊者第九

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伏驮蜜多尊者第十胁尊者第十一

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富那夜奢尊者第十二马呜大士

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第十三迦毗摩罗尊者第十四龙

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树大士第十五迦那提婆尊者

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第十六罗睺罗多尊者第十七僧伽难提尊

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者第十八伽耶舍多尊者第十九鸠摩罗多尊

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者第二十阇耶多尊者第二十一婆修

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盘头尊者第二十二摩拏罗尊

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者第二十三鹤勒那尊者第二十四师子

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尊者第二十五婆舍斯多尊者第二十六

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不如蜜多尊者第二十七般若多罗尊者第二十八

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菩提达磨尊者第二十九慧可大师第三十僧璨

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大师第三十一道信大师第三十二弘忍大师惠能

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是为三十三祖从上诸祖

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各有禀承汝等向后递代

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流传毋令乖误又问此后

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无有难否师曰吾灭

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后五六年当有一人欲取

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吾首听吾谶曰头上

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养亲口里须餐遇满

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之难杨柳为官大师先天二年癸丑岁八月初三日

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是年十二月改元开元於国恩寺斋罢谓诸

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徒众曰汝等各依位

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坐吾与汝别法海自言和尚

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留何教法令后代迷人得见

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佛性师言汝等谛听后代迷人

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若识众生即是佛性若不

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识众生万劫觅佛难逢吾

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今教汝识自心众生见

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自心佛性欲求见佛但识

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众生只为众生迷佛非是佛

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迷众生自性若悟众生是佛

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自性若迷佛是众生自性平等

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众生是佛自性邪险佛是

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众生汝等心若险曲即佛

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在众生中一念平直即是

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众生成佛我心自有佛自佛

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是真佛自若无佛心何处求

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真佛汝等自心是佛更莫

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狐疑外无一物而能建立

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皆是本心生万种法故经

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云心生种种法生心灭

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种种法灭吾今留一偈

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与汝等别名自性真佛偈后代

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之人识此偈意自见

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本心自成佛道偈曰真如自性

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是真佛邪见二毒是魔王邪迷

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之时魔在舍正见之时

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佛在堂性中邪见三毒

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生即是魔王来住舍正见

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自除三毒心魔变成佛

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真无假法身报身及化身

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三身本来是一身若向性中

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能自见即是成佛菩提因

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本从化身生净性净性常

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在化身中性使化身行正道

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当来圆满真无穷淫性本是

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净性因除妊即是净

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性身性中各自离五欲见

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性刹那即是真今生若遇

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顿教门忽悟自性见世尊

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若欲修行觅作佛不知

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何处拟求真若能心中自

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见真有真即是成佛因

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不见自性外觅佛起心总是大

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疑人顿教法门今已留

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救度世人须自修报汝当来

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学道者不作此见大悠悠

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师说偈已告曰汝等

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好住吾灭度后莫作

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世情悲泣雨泪受人吊问

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身著孝服非吾弟子亦非正法

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但识自本心见自本性无

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动无静无生无灭无去无来

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无是无非无住无往恐汝等

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心迷不会吾意今再嘱

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汝令汝见性吾灭度后

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依此修行如吾在日若

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违吾教纵吾在世亦无

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有益复说偈曰兀兀不修

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善腾腾不造恶寂寂断

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见闻荡荡心无著师说偈

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已端坐至三更忽谓门人曰

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吾行矣奄然迁化于时

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异香满室白虹属地林木变

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自禽兽哀呜十一月广韶新三

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郡官僚洎门人缁白争迎

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真身莫决所之乃焚香祷

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曰香烟指处师所归焉

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时香烟直贯曹溪十一月十三日迁神龛并

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所传衣钵而回次年七月二十五日

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出龛弟子才辩以香泥上

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之门人忆念取首之记遂

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先以铁叶漆布固护师颈

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入塔忽於塔内白光出现

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直上冲天三日始散韶州奏

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闻奉敕立碑纪师道行

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师春秋七十有六年二十四传衣

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三十九祝发说法利生三十七载得旨

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嗣法者四十三人悟道超凡者

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莫知其数达磨所传信衣

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中宗赐磨纳宝钵及才

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辩塑师真相并道具等主

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塔侍者尸之永镇宝林道场流传坛经

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以显宗旨兴隆三宝普利群生

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者