修道人第一(yi)(yi)要善(shan)，在斬除雜(za)念(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)，再使念(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)念(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)歸正(zheng)念(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)，由正(zheng)念(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)而(er)(er)(er)止念(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)，由止念(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)而(er)(er)(er)無(wu)(wu)(wu)念(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)，正(zheng)所謂一(yi)(yi)念(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)不(bu)(bu)(bu)生，寂然不(bu)(bu)(bu)動者(zhe)是。當入坐時(shi)，雜(za)念(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)最難(nan)除，萬念(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)紛紜，莫可(ke)止極。愈除愈不(bu)(bu)(bu)得(de)除，愈止愈不(bu)(bu)(bu)得(de)止，有如(ru)(ru)(ru)抽刀斷(duan)水更流者(zhe)是。對此先(xian)可(ke)用斬截工夫!妄(wang)(wang)念(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)起(qi)(qi)于識根(gen)(gen)，將識根(gen)(gen)斬截，則自(zi)對境(jing)無(wu)(wu)(wu)心(xin)，或轉議成智(zhi)，則自(zi)對境(jing)無(wu)(wu)(wu)妄(wang)(wang)。妄(wang)(wang)念(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)之(zhi)(zhi)(zhi)生，在于妄(wang)(wang)塵；欲減妄(wang)(wang)塵，先(xian)凈(jing)六(liu)根(gen)(gen)。六(liu)根(gen)(gen)清(qing)凈(jing)解脫(tuo)，則無(wu)(wu)(wu)六(liu)塵；六(liu)塵即(ji)(ji)無(wu)(wu)(wu)，則無(wu)(wu)(wu)六(liu)識；六(liu)識既無(wu)(wu)(wu)，則自(zi)真(zhen)心(xin)現前，而(er)(er)(er)妄(wang)(wang)想(xiang)雜(za)念(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)，亦(yi)自(zi)不(bu)(bu)(bu)消而(er)(er)(er)無(wu)(wu)(wu)矣。 　　其次，可(ke)用覺(jue)照(zhao)(zhao)工夫。古(gu)真(zhen)謂：念(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)起(qi)(qi)即(ji)(ji)覺(jue)，覺(jue)之(zhi)(zhi)(zhi)即(ji)(ji)無(wu)(wu)(wu)。念(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)起(qi)(qi)即(ji)(ji)照(zhao)(zhao)，照(zhao)(zhao)之(zhi)(zhi)(zhi)即(ji)(ji)消。佛(fo)家常謂：念(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)起(qi)(qi)是病，不(bu)(bu)(bu)續是藥。不(bu)(bu)(bu)怕(pa)念(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)起(qi)(qi)，只怕(pa)覺(jue)遲。但事(shi)來不(bu)(bu)(bu)受，一(yi)(yi)切(qie)處無(wu)(wu)(wu)心(xin)，便(bian)即(ji)(ji)可(ke)無(wu)(wu)(wu)念(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)也。無(wu)(wu)(wu)念(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)之(zhi)(zhi)(zhi)念(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)，謂之(zhi)(zhi)(zhi)正(zheng)念(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)；正(zheng)念(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)現前，識念(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)自(zi)然污染不(bu)(bu)(bu)得(de)。正(zheng)念(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)唯一(yi)(yi)，便(bian)可(ke)念(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)念(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)不(bu)(bu)(bu)生，無(wu)(wu)(wu)念(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)即(ji)(ji)無(wu)(wu)(wu)生，無(wu)(wu)(wu)念(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)亦(yi)無(wu)(wu)(wu)滅(mie)；由斯而(er)(er)(er)漸至于止念(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)之(zhi)(zhi)(zhi)境(jing)。念(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)止至寂，渾(hun)渾(hun)淪(lun)淪(lun)，寂寂惺惺；無(wu)(wu)(wu)人無(wu)(wu)(wu)我，無(wu)(wu)(wu)天(tian)無(wu)(wu)(wu)地；自(zi)然沖虛云(yun)明，寂靜如(ru)(ru)(ru)如(ru)(ru)(ru)，而(er)(er)(er)入真(zhen)無(wu)(wu)(wu)念(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)無(wu)(wu)(wu)息之(zhi)(zhi)(zhi)大定之(zhi)(zhi)(zhi)天(tian)，與道合(he)一(yi)(yi)矣。故清(qing)凈(jing)子詩(shi)曰：妄(wang)(wang)念(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)(nian)難(nan)于神既邊，神邊六(liu)賊亂(luan)心(xin)田，心(xin)田既亂(luan)身(shen)無(wu)(wu)(wu)主，六(liu)道輸回在眼前。

　　修(xiu)道之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)人(ren)，能至(zhi)念(nian)(nian)(nian)(nian)頭不(bu)(bu)動(dong)(dong)，或一(yi)(yi)念(nian)(nian)(nian)(nian)不(bu)(bu)生(sheng)，便(bian)(bian)自可(ke)一(yi)(yi)時(shi)有(you)(you)一(yi)(yi)時(shi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)福(fu)，一(yi)(yi)日有(you)(you)一(yi)(yi)日之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)福(fu)，一(yi)(yi)有(you)(you)有(you)(you)一(yi)(yi)月(yue)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)福(fu)。此(ci)(ci)須(xu)由煉而(er)漸(jian)至(zhi)，非可(ke)一(yi)(yi)練即(ji)(ji)幾(ji)也(ye)(ye)。理(li)可(ke)頓悟，功(gong)須(xu)漸(jian)至(zhi)!見卵而(er)求(qiu)(qiu)(qiu)(qiu)時(shi)夜(ye)，見嬰而(er)求(qiu)(qiu)(qiu)(qiu)勇士，自古以(yi)來(lai)，未(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)有(you)(you)也(ye)(ye)。及其用功(gong)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)久(jiu)，自然有(you)(you)言(yan)語道斷，心(xin)(xin)行路絕，能所(suo)而(er)記(ji)忘，色空(kong)俱泯，無(wu)(wu)滯無(wu)(wu)疑，不(bu)(bu)染(ran)不(bu)(bu)著，而(er)得(de)入大自在(zai)天也(ye)(ye)。六祖云：惠能無(wu)(wu)技倆，不(bu)(bu)斷百(bai)思(si)想。此(ci)(ci)是(shi)六祖境界，非初(chu)入道人(ren)所(suo)可(ke)得(de)而(er)言(yan)也(ye)(ye)。故初(chu)學道人(ren)，總以(yi)無(wu)(wu)念(nian)(nian)(nian)(nian)為(wei)(wei)下(xia)手(shou)工夫。無(wu)(wu)念(nian)(nian)(nian)(nian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)初(chu)，先求(qiu)(qiu)(qiu)(qiu)簡(jian)念(nian)(nian)(nian)(nian)，簡(jian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)而(er)至(zhi)一(yi)(yi)念(nian)(nian)(nian)(nian)，一(yi)(yi)念(nian)(nian)(nian)(nian)專精，再(zai)簡(jian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)便(bian)(bian)可(ke)無(wu)(wu)念(nian)(nian)(nian)(nian)矣(yi)!呂祖百(bai)句章云：無(wu)(wu)念(nian)(nian)(nian)(nian)方能靜，靜中(zhong)氣自平；氣平息(xi)住(zhu)，息(xi)住(zhu)自歸(gui)根。歸(gui)根見本性，見性始(shi)為(wei)(wei)真(zhen)。故無(wu)(wu)念(nian)(nian)(nian)(nian)實為(wei)(wei)修(xiu)道之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)人(ren)門切要功(gong)夫。 　　念(nian)(nian)(nian)(nian)頭之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)起(qi)(qi)(qi)，全(quan)在(zai)一(yi)(yi)心(xin)(xin)向(xiang)(xiang)外放(fang)(fang)(fang)馳，將放(fang)(fang)(fang)馳之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)心(xin)(xin)向(xiang)(xiang)內收(shou)回放(fang)(fang)(fang)在(zai)腔子(zi)里，一(yi)(yi)馳即(ji)(ji)收(shou)，久(jiu)久(jiu)純熟，自可(ke)到念(nian)(nian)(nian)(nian)閑不(bu)(bu)起(qi)(qi)(qi)境地。此(ci)(ci)即(ji)(ji)古圣(sheng)所(suo)謂(wei)退藏(zang)于密者(zhe)是(shi)!孟子(zi)曰(yue)：學問(wen)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)道無(wu)(wu)他，求(qiu)(qiu)(qiu)(qiu)其放(fang)(fang)(fang)心(xin)(xin)而(er)已矣(yi)。此(ci)(ci)求(qiu)(qiu)(qiu)(qiu)入心(xin)(xin)三字訣，即(ji)(ji)為(wei)(wei)千血脈。心(xin)(xin)不(bu)(bu)放(fang)(fang)(fang)，即(ji)(ji)能存(cun)。放(fang)(fang)(fang)則念(nian)(nian)(nian)(nian)起(qi)(qi)(qi)，存(cun)則念(nian)(nian)(nian)(nian)止，看它從(cong)何處起(qi)(qi)(qi)，從(cong)何處出，從(cong)何處止，便(bian)(bian)得(de)本心(xin)(xin)真(zhen)心(xin)(xin)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)所(suo)在(zai)。真(zhen)心(xin)(xin)與本心(xin)(xin)，只是(shi)一(yi)(yi)點靈明(ming)，虛靜寂照，無(wu)(wu)聲無(wu)(wu)臭；一(yi)(yi)有(you)(you)營為(wei)(wei)，便(bian)(bian)生(sheng)念(nian)(nian)(nian)(nian)慮(lv)；思(si)慮(lv)心(xin)(xin)一(yi)(yi)起(qi)(qi)(qi)，即(ji)(ji)失真(zhen)體(ti)。在(zai)此(ci)(ci)處認心(xin)(xin)，只是(shi)心(xin)(xin)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)運用，而(er)非心(xin)(xin)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)真(zhen)體(ti)也(ye)(ye)。陸約蒼有(you)(you)云：看前一(yi)(yi)念(nian)(nian)(nian)(nian)過去，后一(yi)(yi)念(nian)(nian)(nian)(nian)未(wei)來(lai)，這過去未(wei)來(lai)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)間，是(shi)名無(wu)(wu)念(nian)(nian)(nian)(nian)。欲向(xiang)(xiang)此(ci)(ci)一(yi)(yi)眼認定(ding)，再(zai)莫放(fang)(fang)(fang)他，便(bian)(bian)是(shi)真(zhen)心(xin)(xin)所(suo)在(zai)。求(qiu)(qiu)(qiu)(qiu)即(ji)(ji)求(qiu)(qiu)(qiu)(qiu)此(ci)(ci)，存(cun)即(ji)(ji)存(cun)此(ci)(ci)，養即(ji)(ji)養此(ci)(ci)，學問(wen)即(ji)(ji)學問(wen)此(ci)(ci)。尹真(zhen)人(ren)詩(shi)曰(yue)：靈光(guang)終夜(ye)照河沙，凡圣(sheng)原來(lai)共一(yi)(yi)家，一(yi)(yi)念(nian)(nian)(nian)(nian)不(bu)(bu)生(sheng)全(quan)體(ti)現，六根塵動(dong)(dong)被(bei)云遮。六根不(bu)(bu)動(dong)(dong)，念(nian)(nian)(nian)(nian)即(ji)(ji)不(bu)(bu)生(sheng)，六塵亦自滅矣(yi)。念(nian)(nian)(nian)(nian)起(qi)(qi)(qi)即(ji)(ji)妄，念(nian)(nian)(nian)(nian)止即(ji)(ji)真(zhen)。止念(nian)(nian)(nian)(nian)旨要，即(ji)(ji)在(zai)求(qiu)(qiu)(qiu)(qiu)復其念(nian)(nian)(nian)(nian)頭不(bu)(bu)起(qi)(qi)(qi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)真(zhen)體(ti)，而(er)得(de)徹見本來(lai)面目，以(yi)為(wei)(wei)入圣(sheng)入道之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)初(chu)功(gong)也(ye)(ye)。

　　一(yi)(yi)(yi)(yi)念(nian)(nian)(nian)(nian)(nian)起(qi)則(ze)一(yi)(yi)(yi)(yi)害生(sheng)(sheng)，故圣(sheng)人常以無(wu)(wu)(wu)念(nian)(nian)(nian)(nian)(nian)為宗。圣(sheng)罔念(nian)(nian)(nian)(nian)(nian)則(ze)狂，狂克(ke)念(nian)(nian)(nian)(nian)(nian)則(ze)圣(sheng)，圣(sheng)狂之(zhi)(zhi)分，祗在(zai)(zai)一(yi)(yi)(yi)(yi)念(nian)(nian)(nian)(nian)(nian)。仙凡(fan)之(zhi)(zhi)別亦(yi)然。無(wu)(wu)(wu)明(ming)(ming)即(ji)(ji)(ji)(ji)在(zai)(zai)念(nian)(nian)(nian)(nian)(nian)起(qi)，斷無(wu)(wu)(wu)明(ming)(ming)即(ji)(ji)(ji)(ji)止(zhi)(zhi)念(nian)(nian)(nian)(nian)(nian)。止(zhi)(zhi)念(nian)(nian)(nian)(nian)(nian)之(zhi)(zhi)下(xia)手，即(ji)(ji)(ji)(ji)在(zai)(zai)用克(ke)念(nian)(nian)(nian)(nian)(nian)法(fa)。克(ke)念(nian)(nian)(nian)(nian)(nian)法(fa)。克(ke)念(nian)(nian)(nian)(nian)(nian)之(zhi)(zhi)道(dao)，有(you)須從(cong)(cong)事上(shang)克(ke)者，有(you)須從(cong)(cong)，理(li)上(shang)克(ke)者，有(you)須從(cong)(cong)心(xin)(xin)(xin)(xin)上(shang)克(ke)者。工夫(fu)不(bu)(bu)(bu)(bu)(bu)(bu)同，下(xia)手處(chu)(chu)不(bu)(bu)(bu)(bu)(bu)(bu)同，歸處(chu)(chu)趨則(ze)一(yi)(yi)(yi)(yi)。惟以從(cong)(cong)心(xin)(xin)(xin)(xin)下(xia)手為簡耍，克(ke)至萬念(nian)(nian)(nian)(nian)(nian)俱(ju)無(wu)(wu)(wu)，一(yi)(yi)(yi)(yi)念(nian)(nian)(nian)(nian)(nian)不(bu)(bu)(bu)(bu)(bu)(bu)起(qi)，得道(dao)矣。洪自識謂：念(nian)(nian)(nian)(nian)(nian)頭(tou)起(qi)處(chu)(chu)，幾(ji)覺(jue)(jue)向欲(yu)路上(shang)去(qu)，便挽從(cong)(cong)理(li)路上(shang)業。一(yi)(yi)(yi)(yi)起(qi)便覺(jue)(jue)，一(yi)(yi)(yi)(yi)覺(jue)(jue)便轉。此時轉禍為福，起(qi)死回生(sheng)(sheng)的關頭(tou)切莫(mo)輕易放過(guo)。大抵(di)心(xin)(xin)(xin)(xin)地(di)清凈，則(ze)一(yi)(yi)(yi)(yi)動即(ji)(ji)(ji)(ji)覺(jue)(jue)，覺(jue)(jue)即(ji)(ji)(ji)(ji)轉，轉即(ji)(ji)(ji)(ji)無(wu)(wu)(wu)矣。其(qi)次，在(zai)(zai)用觀心(xin)(xin)(xin)(xin)法(fa)。觀心(xin)(xin)(xin)(xin)不(bu)(bu)(bu)(bu)(bu)(bu)動，其(qi)念(nian)(nian)(nian)(nian)(nian)自止(zhi)(zhi)。復觀一(yi)(yi)(yi)(yi)念(nian)(nian)(nian)(nian)(nian)未起(qi)之(zhi)(zhi)前，念(nian)(nian)(nian)(nian)(nian)自不(bu)(bu)(bu)(bu)(bu)(bu)績(ji)(ji)。在(zai)(zai)云：觀心(xin)(xin)(xin)(xin)心(xin)(xin)(xin)(xin)不(bu)(bu)(bu)(bu)(bu)(bu)有(you)，心(xin)(xin)(xin)(xin)無(wu)(wu)(wu)境(jing)自空。若從(cong)(cong)用心(xin)(xin)(xin)(xin)止(zhi)(zhi)念(nian)(nian)(nian)(nian)(nian)，則(ze)有(you)如(ru)火上(shang)添(tian)油矣! 　　修道(dao)人欲(yu)除澄(cheng)神，首在(zai)(zai)能(neng)不(bu)(bu)(bu)(bu)(bu)(bu)起(qi)煩惱心(xin)(xin)(xin)(xin)，不(bu)(bu)(bu)(bu)(bu)(bu)起(qi)貪(tan)求(qiu)心(xin)(xin)(xin)(xin)，不(bu)(bu)(bu)(bu)(bu)(bu)起(qi)妄想(xiang)(xiang)心(xin)(xin)(xin)(xin)。一(yi)(yi)(yi)(yi)有(you)妄想(xiang)(xiang)心(xin)(xin)(xin)(xin)，則(ze)凡(fan)明(ming)(ming)知其(qi)不(bu)(bu)(bu)(bu)(bu)(bu)可(ke)(ke)能(neng)者。亦(yi)無(wu)(wu)(wu)不(bu)(bu)(bu)(bu)(bu)(bu)幻念(nian)(nian)(nian)(nian)(nian)粉飛。一(yi)(yi)(yi)(yi)有(you)念(nian)(nian)(nian)(nian)(nian)求(qiu)心(xin)(xin)(xin)(xin)，則(ze)即(ji)(ji)(ji)(ji)貴為天子，富(fu)有(you)四海，亦(yi)無(wu)(wu)(wu)不(bu)(bu)(bu)(bu)(bu)(bu)貪(tan)心(xin)(xin)(xin)(xin)難斷，一(yi)(yi)(yi)(yi)有(you)煩惱心(xin)(xin)(xin)(xin)，則(ze)即(ji)(ji)(ji)(ji)處(chu)(chu)瑤池仙境(jing)，玉陰天宮，亦(yi)無(wu)(wu)(wu)不(bu)(bu)(bu)(bu)(bu)(bu)基礎念(nian)(nian)(nian)(nian)(nian)凡(fan)生(sheng)(sheng)。三(san)心(xin)(xin)(xin)(xin)斬(zhan)絕(jue)，則(ze)自可(ke)(ke)心(xin)(xin)(xin)(xin)地(di)清靜，一(yi)(yi)(yi)(yi)念(nian)(nian)(nian)(nian)(nian)不(bu)(bu)(bu)(bu)(bu)(bu)生(sheng)(sheng)。設不(bu)(bu)(bu)(bu)(bu)(bu)能(neng)一(yi)(yi)(yi)(yi)念(nian)(nian)(nian)(nian)(nian)有(you)生(sheng)(sheng)時，亦(yi)可(ke)(ke)以一(yi)(yi)(yi)(yi)念(nian)(nian)(nian)(nian)(nian)齊(qi)心(xin)(xin)(xin)(xin)，永不(bu)(bu)(bu)(bu)(bu)(bu)旁務。進之(zhi)(zhi)，委心(xin)(xin)(xin)(xin)虛(xu)無(wu)(wu)(wu)，不(bu)(bu)(bu)(bu)(bu)(bu)績(ji)(ji)不(bu)(bu)(bu)(bu)(bu)(bu)隨，則(ze)自抵(di)于無(wu)(wu)(wu)念(nian)(nian)(nian)(nian)(nian)境(jing)界矣!

　　六祖有云：凡夫即，煩惱即菩提。凡夫乃真佛種子，煩惱為無上菩提。超凡以入，入而有在佛位，即佛以入凡，佛凡無分，此時大慈大悲無上成就。脫煩惱以證菩提，用煩惱亦可增長菩提。再進一步，菩提而不以菩提自了，再轉向煩惱中去，所謂湯中行者是。惟工夫到此境地不易。又張拙見道偈謂：斷除煩惱重增病，趨向真如亦是邪。與憨山**所謂：想與而現，煩惱起而道成。亦煩惱即菩提之又一注腳也。修道人右由此參! 　　六祖又云：前念迷即凡夫，筆念悟即。凡夫與，祗在一念迷悟之間；迷即凡夫悟即，作圣人亦然。這是何等簡易事，一念轉回，頓超立就。老子教(jiao)(jiao)(jiao)人(ren)(ren)以能嬰(ying)兒乎(hu)?孟子教(jiao)(jiao)(jiao)以不失赤子之心(xin)，佛(fo)陀教(jiao)(jiao)(jiao)人(ren)(ren)以取父母未生(sheng)(sheng)(sheng)前(qian)本醚面(mian)目(mu)，都是教(jiao)(jiao)(jiao)你向(xiang)后退轉，向(xiang)內收(shou)斂，不向(xiang)前(qian)奔馳，向(xiang)外追求；以向(xiang)前(qian)向(xiang)外即(ji)(ji)迷。向(xiang)后向(xiang)內即(ji)(ji)司(si)也。以嬰(ying)兒、赤子與父母未生(sheng)(sheng)(sheng)要來面(mian)目(mu)，均為無(wu)(wu)(wu)境(jing)(jing)、無(wu)(wu)(wu)相、無(wu)(wu)(wu)念、無(wu)(wu)(wu)心(xin)意識(shi)之本身。故六祖(zu)接著又說：前(qian)念著境(jing)(jing)即(ji)(ji)凡(fan)夫，后念離(li)境(jing)(jing)即(ji)(ji)菩(pu)提。這(zhe)即(ji)(ji)是說；對境(jing)(jing)有念即(ji)(ji)凡(fan)夫，對境(jing)(jing)夫念即(ji)(ji)菩(pu)提。對境(jing)(jing)生(sheng)(sheng)(sheng)心(xin)即(ji)(ji)凡(fan)夫，對 境(jing)(jing)不生(sheng)(sheng)(sheng)心(xin)即(ji)(ji)菩(pu)提。著境(jing)(jing)即(ji)(ji)離(li)，一離(li)即(ji)(ji)減；前(qian)念即(ji)(ji)減，從(cong)念不生(sheng)(sheng)(sheng)；心(xin)境(jing)(jing)俱泯，內外無(wu)(wu)(wu)分，如如不動(dong)，渾然一氣，即(ji)(ji)可入真如境(jing)(jing)界。吾人(ren)(ren)須知，境(jing)(jing)從(cong)有上立(li)，道(dao)向(xiang)夫生(sheng)(sheng)(sheng)參!體(ti)(ti)認老(lao)子一個(ge)無(wu)(wu)(wu)字(zi)，則本來無(wu)(wu)(wu)心(xin)，何物，保處惹(re)塵埃(ai)!即(ji)(ji)得(de)衣缽也。 　　體(ti)(ti)得(de)無(wu)(wu)(wu)進萬事休(xiu)(xiu)(xiu)，人(ren)(ren)生(sheng)(sheng)(sheng)可必追求!夫奈世(shi)人(ren)(ren)忙到老(lao)，大體(ti)(ti)前(qian)頭(tou)不肯(ken)休(xiu)(xiu)(xiu)。正是與世(shi)都從(cong)忙里過，誰人(ren)(ren)肯(ken)向(xiang)死(si)前(qian)休(xiu)(xiu)(xiu)!故古云：即(ji)(ji)今(jin)休(xiu)(xiu)(xiu)去(qu)便休(xiu)(xiu)(xiu)去(qu)，欲覺了(le)時(shi)無(wu)(wu)(wu)了(le)時(shi)。惟(wei)欲當下割斷(duan)萬緣，死(si)心(xin)學道(dao)，求得(de)一個(ge)休(xiu)(xiu)(xiu)歇處，亦(yi)非易(yi)事，亦(yi)非難(nan)事。能休(xiu)(xiu)(xiu)則當下即(ji)(ji)是!不能休(xiu)(xiu)(xiu)則雖萬世(shi)，亦(yi)仍依然故我也!

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