Relevant bibliographies by topics / 子不語

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  1. Journal articles
  2. Dissertations / Theses
  3. Book chapters

Academic literature on the topic '子不語'

Author: Grafiati
Published: 4 June 2021
Last updated: 1 February 2022

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Journal articles on the topic "子不語"

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Yeh, Jui-chuan. "現代台灣客語與「分佢」相關的致使結構之語法和語意特點." Language and Linguistics / 語言暨語言學 22, no. 3 (May 11, 2021): 475–512. http://dx.doi.org/10.1075/lali.00089.yeh.

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抽象的 從現代台灣地區客語出發，佐以巴色會客語和跨漢語方言中關於雙及物結構的考察，本文討論客語中由「分佢」和結果式動補（V-R）結構互動所產生的致使結構，並聚焦於「分佢」出現在V和R之中和之後的例子。本文主要觀點如下：第一，「分佢」句式表達言者主觀性，凸顯說話者的意志，但此特點不是因為「我者」視角，而是來自於構式本身；第二，「分佢」句式的複句性質仍然存在，但在語法化的路徑上，整個構式逐漸演變成單子句結構，其中的關鍵在於「佢」的指稱限制降低，經歷了「單數指稱>兼具單數、複數指稱>複數指稱>泛稱>無指稱」等演變階段，這造成了主語的泛化，帶動句式的整體變化，而隨著使用頻率的提高，「分佢」甚至合音成bi2 ，演變成單一的語法標記，單子句的性質益發明顯；第三，「分佢」致使結構不是構詞型，而是分析型；第四，「分佢」在這些結構中的句法位置和雙賓A和B式中接收者的位置有關，非因語意冗贅而產生的自由變換、非取決於R的語義指向、也非源自於雙及物結構中的介賓補語式和複合詞式中「分+賓語」的位置。
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Zhang, Huili, Haifeng Duan, and Haihua Pan. "焦點–重音原則與漢語的「把」字句." Language and Linguistics / 語言暨語言學 18, no. 3 (July 10, 2017): 479–504. http://dx.doi.org/10.1075/lali.18.3.06zha.

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抽象 本文從焦點–重音匹配的角度來探討漢語日常口語中「把」字句謂語部分的複雜性。本文認為，與一般 [PP V] 結構不同，「把」字句是為了在句子層面上把位於「把」NP 後的謂語部分處理為資訊焦點而產生的一種特殊句式，而實現為資訊焦點的必要條件就是必須得到句法結構提供的核心重音。由於「把」字句中「把」後 NP 是謂語動詞的論元，其後的謂語部分只有在句法上形成分支結構才能夠得到核心重音，僅僅在韻律上形成分支結構是不夠的，因此光杆動詞和不形成句法分支的雙音節動詞都被排除在「把」字句之外。這個觀點也適用於其他動詞在尾的結構，例如被動句和「連…都」結構等。
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Xueqin (李學勤), Li. "Looking at the “Qu qie” Chapter of the Zhuangzi from the Guodian *Yucong iv Bamboo Slip Manuscript (從郭店簡《語叢四》看《莊子·胠篋》)." Bamboo and Silk 1, no. 2 (April 6, 2018): 337–46. http://dx.doi.org/10.1163/24689246-00102001.

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The *Yucong iv manuscript, part of the Guodian bamboo manuscript corpus, has an excerpt from the “Qu qie” chapter of the Zhuangzi. Since the date of the Guodian materials is no later than 300 b.c.e., the date of the composition of the “Qu qie” chapter must have been earlier than this. Since “Qu qie” is assigned to the Outer Chapters in the Zhuangzi, modern scholars have often regarded it as a later product. Now that *Yucong iv has an excerpt from this chapter, we know that this traditional interpretation is by no means accurate. Information in “Qu qie” provides additional clues to further determine that the date of this chapter is earlier than 300 b.c.e. Because of this, “Qu qie” must have been from the hand of Zhuangzi himself or from one of his immediate pupils. However, since the philosophical perspective and many terms and language of “Qu qie” are drawn from the Laozi, we can also learn more about the issue of whether or not the Laozi and early Daoism and Confucianism were philosophically differentiated. 郭店簡《語叢四》摘錄了《莊子 · 胠篋》篇的文句，而這批楚簡的時代不晚於公元前300年，故《胠篋》篇的時代要早於這一時間。由於《胠篋》列於《莊子》外篇，近代學者多以爲晚出，現在知道《語叢四》已經引用該篇，可知以往的這一認識幷不正確。根據《胠篋》篇中一些可供判斷年代的地方，也能看出該篇的時代在公元前300年以前，因此《胠篋》篇應當是出自莊子或其及門弟子之手。而《胠篋》的思想觀點和許多詞語是由《老子》引申而來，對於瞭解《老子》及早期道家與儒家是否有思想分歧的問題也有重要的幫助。
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Qiyong (郭齊勇), Guo. "Dialogues and Narratives Surrounding Confucius and His Disciples in the Shanghai Museum Manuscripts (上博楚簡有關孔子師徒的對話與故事)." Bamboo and Silk 1, no. 1 (October 11, 2018): 1–31. http://dx.doi.org/10.1163/24689246-00101001.

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This article is a study of narratives and dialogues surrounding Confucius and his disciples in the Shanghai Museum Manuscripts, focusing on their relationship with received texts, as well as their periodization and genre division. The Shanghai Museum narratives seem to be situated between Lun yu (Analects) and Han Shi waizhuan (Han Ying’s Outer Commentary to the Poetry), in that they are not as succinct and precise as the former, but also not overly elaborate like the latter. These narratives are possibly the work of Confucians from the mid to late Warring States period. 通過討論上博簡中孔子與顔淵、子路、子貢等的對話或故事與經典的關係及其文字屬性問題,本文認爲其中有關內容,介於《論語》與《韓詩外傳》諸書之間,不如前者精煉、準確,又不像後者鋪陳太過。這可能就是戰國中後期的儒家作品。
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Kimura, Harumi. "Foreign Language Listening Anxiety: Its Dimensionality and Group Differences." JALT Journal 30, no. 2 (November 1, 2008): 173. http://dx.doi.org/10.37546/jaltjj30.2-2.

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This paper investigates foreign language listening anxiety (FLLA) in line with social and interpersonal anxiety studies. Language-learning anxiety has been conceptualized as a unique, situation-specific entity, and recent research in second language acquisition (SLA) has examined anxiety with respect to such skill domains as reading and writing as well as in terms of spoken interaction. Too much emphasis on specificity, however, might have led researchers and practitioners to miss common features of anxiety as affective processes under tension. A Japanese translation of the Foreign Language Listening Anxiety Scale (FLLAS), which was created for Korean learners of English by Kim (2000), was administered to 452 Japanese learners. Data reduction through factor analysis indicated that this construct, as measured by the FLLAS, has three factors which were labeled Emotionality, Worry, andAnticipatory Fear. University major and gender were chosen as independent variables, and only the levels of the former were found to be significantly different in terms of one of the factors, Emotionality. Math students experienced more arousal of fear than social science students in this dimension of the FLLAS. 本論では、日本人大学生の英語のリスニングに関する不安感を因子分析と分散分析を用いて研究する。韓国語を母国語とする学習者向けに開発されたスケールを基にして作成した日本語版尺度を用い、この心理的概念の適切なモデルの構築を目指し、三つの因子を仮定する。また、専攻分野によって学生の不安感の構成にも統計的有意差が見られることも報告する。
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FAN, Ruiping. "前言: 家破——人亡." International Journal of Chinese & Comparative Philosophy of Medicine 11, no. 2 (January 1, 2013): 1–6. http://dx.doi.org/10.24112/ijccpm.111533.

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LANGUAGE NOTE | Document text in Chinese儒家文化重視家族、家庭，舉世皆知。近代以來，經歷“幾千年未有之大變局”，西風東漸，社會動盪，家族破碎，人生扶搖。文革時代，人們高唱“天大地大不如黨的恩情大，爹親娘親不如毛主席親”的荒唐歌謠，上演夫妻互相揭發、孩子痛毆父母的慘烈景象。往事不堪回首！好在大災大難之後，中國人的家庭倫理還是大致保留了下來。不管一家還能生幾個孩子，親子關係依舊緊密；經濟上不分彼此，決策上總是為家人著想（用梁漱溟先生的觀點來說，“眼裡只見家人，不見自己”）；為了孩子的前途而樂於犧牲自己的享樂，相互忍讓，心繫後代，離婚率較低，單身、單親家庭很少；成年子女總是牽掛著年老父母的孤獨生活，“常回家看看”成為心底的強烈呼喚。凡此種種，千千萬萬的中國人還是一如既往地攜帶著“齊家”的個人身份：家人之間的緊密關係、天倫之樂，依然塑照著個人的生活意義和人生價值。不誇張地說，就我們這個文化的主要徵象(prime symbols)而言，如果大部分人的“家”不存在了，我們這種意義上的人也就不存在了。把一個成語的意思稍微調整一下，那就是：家破——人亡！DOWNLOAD HISTORY | This article has been downloaded 37 times in Digital Commons before migrating into this platform.
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志祥, 汤. "世界華語區域詞語差異之成因及其相應策應之芻議." Global Chinese 4, no. 1 (March 26, 2018): 167–83. http://dx.doi.org/10.1515/glochi-2018-0008.

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摘要 2010 年 5 月《全球華語詞典》 及 2015 年 4 月《全球華語大詞典》的相繼續出版，充分證明了當今世界性華語大家庭的真實存在。這兩本詞典的問世全面展示出當今全球華語詞彙集的總體共時面貌，同時也明白無誤顯示出各區域華語之間的詞語異同。 世界華語各大區域詞語的差異主要以中國大陸、中国台灣、中国港澳、新馬四大塊地域為其代表。其中中國大陸為當今華語的母體和主體，而中国台灣、中国港澳、新馬等地均為子體和異體。 世界華語區域詞語的差異成因主要源於下列三個方面：一是各區域存在著反映各自不同的社會制度、政經面貌、歷史地理、人文習俗，以及當地特有的事物和物產等；二是某些地區有著數目和地位不同的外國語言、漢語方言和方言文化的影響；三是某些地區的部分華語詞語的詞義和詞用產生了在地性變異或變化。 目前相應的對策應該是：（1）詳盡地細緻地描寫並記錄全球華語大家庭的的詞彙概貌及其異同；（2）深入地分析並剖析它們之間的相同、相似、相異的程度和成因；（3）通過交流、教學和研討，增進各區域相互之間的理解與溝通；（4）逐步通過專家篩選和社會使用（約定俗成），推動相互的流通、吸收、協調和融合，逐步達成最大程度的共同化和一體化。
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Hashemi, Mohammad, and Raziye Eskandari. "The Learning of Congruent and Incongruent Collocations Utilizing Dynamic Assessment." Language Teacher 41, no. 6 (November 1, 2017): 9. http://dx.doi.org/10.37546/jalttlt41.6-2.

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The present study investigated the effect of dynamic assessment on the learning of congruent and incongruent collocations among Iranian lower-intermediate EFL learners. Forty female students participated in this quasi-experimental study. The experimental group was exposed to dynamic assessment strategies in the process of teaching collocations. The results of the collocation pretests and posttests gained from the experimental and control groups indicated that dynamic assessment through mediated learning experience promoted collocation knowledge of the students in the experimental group. 本論は、イラン人の中級下EFL (外国語としての英語)学習者間における連語の一致と不一致の学習をダイナミック・アセスメント（第2言語習得の実践的評価法の1つとして、学習者の学習可能性に注目して評価する方法）の効果を検証する。女子学生40人がこの研究に参加した。実験群は、連語を学習する過程でダイナミック・アセスメントの方略を学習した。実験群と比較群を対象とした実験の前と後のテストの結果から、学習者間で教え合うことで学習効果が上がることがわかった。
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Wonchan Song. "중국고전소설의 SF적 해석 가능성에 대하여 : 《封神演義》‧《西遊記》‧《子不語》를 중심으로." Journal of the research of chinese novels ll, no. 30 (September 2009): 165–86. http://dx.doi.org/10.17004/jrcn.2009..30.010.

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TSAI, Jung-Tao. "王弼《老子注》的詮釋辨證/ Interpretative Dialectics of Wang Bi’s Exegesis of Lao-Tzu." Asian Studies, no. 1 (September 25, 2012): 65–89. http://dx.doi.org/10.4312/as.2012.-16.1.65-89.

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王弼是魏晉玄學最重要的思想家，也是中國哲學史上不世出的天才，他以二十四 歲英年早逝，卻無礙於他的哲學成就：《周易注》被收入十三經注疏，《老子注》 則成為通行本，影響後世深遠。歷來詮釋王弼思想的成果豐碩，精彩論點令人目 不暇給，對於王弼思想的關注不限於華人社會，近期在中國出版，德國當代著名 漢學家瓦格納 (Rudolf G. Wagner) 《王弼《老子注》研究》就是海外漢學家長期關 注王弼哲學的成果。本文針對海峽兩岸研究王弼卓然有成的林麗真、余敦康，以 及歐陸的瓦格納等三人的王弼《老子注》的研究成果，歸納其進路、觀點，以及 重大創穫。林麗真聚焦於王弼玄理的闡發，余敦康則提出通貫哲學與政治整體觀， 著重王弼玄學的現實關懷，瓦格納則從語言哲學入手，提出「鍊體風格」的詮釋 策略，豐富文本的內涵。台灣、大陸與歐洲學者對王弼的詮釋有共識，也有殊異， 這樣的參照比較，不僅可以相互攻錯，擴大學術視野，也能進一步深化王弼思想、 魏晉玄學的研究，極富學術意義。Wang Bi, the most prominent scholar of metaphysics of the Wei and Jin Dynasties, was an unprecedented genius throughout the history of Chinese philosophy. In this article, the author examines the brilliant contributions made by Lin Li Zhen, Yu Dun Kang and Rudolf G. Wagner, who are noticed for their research of Exegesis of Lao-Tzu. It is a synthesis of the directions of investigation, approaches, and significant findings they have come up with. Among the three interpretations, Lin focuses on the explanation of Wang’s metaphysic thinking while Yu emphasizes Wang’s secular concerns by proposing the “philosophy of thoroughness” and political holism. As for Wagner, he approaches this work with the views of linguistic philosophy and suggests refined stylistics as interpretative strategy, which functions to enrich the textual contents.
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Dissertations / Theses on the topic "子不語"

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WU, YU-HUI, and 吳玉惠. "袁枚<<子不語>>研究." Thesis, 1989. http://ndltd.ncl.edu.tw/handle/44475457700746836056.

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吳聖青. "《閱微草堂筆記》與《子不語》中兩性關係研究." Thesis, 2000. http://ndltd.ncl.edu.tw/handle/25123450609682963681.

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紀清仁. "《閱微草堂筆記》與《子不語》鬼神思想比較研究." Thesis, 2013. http://ndltd.ncl.edu.tw/handle/cd4573.

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CHEN, MEI-XIU, and 陳美琇. "智能不足輿正常兒童組母子互動中母親口語及兒童反應行為之研究." Thesis, 1991. http://ndltd.ncl.edu.tw/handle/17424854283557044682.

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Book chapters on the topic "子不語"

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"Chinese Text of Hyesim’s Treatise on Diagnosing Illnesses That Arise in the Practice of theMu無‎ Hwadu (Supplementary Translation 3B)." In Core Texts of the Sŏn Approach, translated by Jeffrey L. Broughton and Yoko Watanabe, 241–42. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780197530542.003.0016.

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[3B.1]天童擧。僧問趙州。狗子還有佛性也無。州云。有。僧云。爲什麽。撞入這箇皮帒。州云。他知而故犯。又僧問趙州。狗子還有佛性也無。州云。無。僧云。一切衆生皆有佛性。爲什麽狗子却無。州云。爲他有業識在。師云。趙州道有。趙州道無。狗子佛性。天下分疎。面赤不如語直。心眞莫恠言麁。七百甲子老禪伯。驢糞逢人換眼珠。‎ [3B.2]汎叅道俗。看此話始終問答。隨言定旨。決定作有無之無。殊不知五祖演和尙頌云。趙州露刄釼。寒霜光焰焰。‎ 擬欲問如何。分身作兩段。眞淨和尙頌云。言有業識在。誰云意不深。海枯終見底。人死不知心。如是等頌。不可勝數。‎ [3B.3]或云。這僧自謂得似孩兒。見人空解笑。弄物不知名。又如狗子蒙蒙曈曈。跛跛挈挈。但念水草。餘無分別。以此爲好消息。然未知作家之鑒。可不如何。故借狗子。設問呈似。所以趙州謂直饒伊麽。未徹在。答云。無者。如經云。有情無佛性。無情有佛性。黃檗云。始踏佛階梯。無情有佛性。未踏佛階梯。有情無佛性。又如惠朗禪師問石頭。如何是佛性。頭云。汝無佛性。云。蠢動含靈。又作麽生。曰。蠢動含靈。却有佛性。云。某甲爲什麽却無。爲汝不肯承當等之意也。這僧雖非本意。‎ 且擧狗子分上。‎更問云。一切衆生皆有佛性。爲什麽狗子却無。趙州亦擧狗子。答‎ 云。爲他有業識在。言似隨他。意不在此。‎ [3B.4]或云。好箇狗子上。不可用佛性二字染汚。何故。西施不用‎ 添脂粉也。如云。見山是山。見水是水。見柱杖。但喚作柱杖。見屋喚作屋。何妨見狗子但喚作狗子。故州云。無。‎ [3B.5]如此等邪解不可勝數故。大惠揀云。不得作有無之無。‎ 旣不許伊麽定。‎ [3B.6] 又錯計云。不落有無。是眞無之無。如金剛三昧經云。若離無取有。捨有從空而非真無。今雖離有而不存空。如是乃得諸法眞無。恐如此差排。故云。不得作眞無之無卜度。旣不許伊麽定。‎ [3B.7]又作玄妙道理會。故揀云。不得作道理會。旣不許伊麽定。‎ [3B.8]又低頭冷坐。着意搜尋。故揀云。不得向意根下思量卜度。前旣不許有無眞無會。又不許作道理思量定。‎ [3B.9]又認着眼眨眨。理會不得底爲是。便引古德云。瞬目揚眉‎ 處。明明佛祖機。又有問西來意。答云。當觀密作用。云。如何是密作用。以目開合視之等爲據。故揀云。不得揚眉瞬目處桗根。審前不許理路義路。又不許認取作用定。‎ [3B.10]向沒滋味底言句上起疑。便引圓悟云。不疑言句是‎ ...
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2

"Chinese Text of Boshan’s Chan Admonitions (Translation 2)." In Core Texts of the Sŏn Approach, translated by Jeffrey L. Broughton and Yoko Watanabe, 229–32. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780197530542.003.0014.

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[2.1]做工夫。最初要箇破生死心堅硬。看破世界身心。悉是假緣。無實主宰。若不發明本具底大理。則生死心不破。生死心既不破。無常殺鬼念念不停。却如何排遣。將此一念作個敲門瓦子。如坐在烈火焰中求出相似。亂行一步不得。停止一步不得。別生一念不得。望別人救不得。當恁麼時。只須不顧猛火。不顧身命。不望人救。不生別念。不肯暫止。往前直奔。奔得出。是好手。‎ [2.2]做工夫。貴在起疑情。何謂疑情。如生不知何來。不得不疑來處。死不知何去。不得不疑去處。生死關竅不破。則疑情頓發。結在眉睫上。放亦不下。趂亦不去。忽然朝撲破疑團。生死二字是甚麼閒家具。噁。‎ [2.3]做工夫。最怕耽着靜境。使人困于枯寂。不覺不知。‎ 動境人多厭。靜境人多不厭。良以行人一向處乎喧鬧之場。一與靜境相應。如食飴食蜜。如人倦久喜睡。安得自知耶。‎ [2.4]做工夫。要中正勁挺。不近人情。苟循情應對。則工夫做不上。不但工夫做不上。日久月深。必隨流俗阿師無疑也。‎ [2.5]做工夫人。擡頭不見天。低頭不見地。看山不是山。見水不是水。行不知行。坐不知坐。千人萬人之中。不見有一人。通身內外只是一箇疑團。疑團不破誓不休心。此爲工夫緊要也。‎ [2.6]做工夫。不怕死不得活。只怕活不得死。果與疑情厠結在一處。‎ 動境不待遣而自遣。妄心不待淨而自淨。六根門頭自然虛豁豁地。點著即到。呼著即應。何愁不活也。‎ [2.7]做工夫。舉起話頭時要歷歷明明。如貓捕鼠相似。古所謂不斬黧奴誓不休。不然則坐在鬼窟裏昏昏沉沉過了一生。有何所益。‎ [2.8]貓捕鼠。睜開兩眼。四脚撐撐。只要拿鼠到口始得。縱有雞犬在傍。亦不暇顧。參禪者亦復如是。只是憤然要明此理。縱八境交錯于前。亦不暇顧。纔有別念。非但鼠。兼走却貓兒。‎ [2.9]做工夫。不可在古人公案上卜度。妄加解釋。縱一一領畧得過。與自己沒交涉。殊不知古人一語一言。如大火聚。近之不得。觸之不得。何况坐臥其中耶。更于其中分大分小。論上論下。不喪身失命者幾希。‎ [2.10]做工夫人。不可尋文逐句。記言記語。不但無益。與工夫作障礙。真實工夫返成緣慮。欲得心行處絕。豈可得乎。‎ [2.11]做工夫。最怕比量。將心湊泊。與道轉遠。做到彌勒下生去。管取沒交涉。若是疑情頓發的漢子。如坐在鐵壁銀山之中。只要得個活路。不得箇活路。如何得安穩去。但恁麼做去。時節到來。自有箇倒斷。‎ [2.12]黃檗禪師云。塵勞迥脫事非常。緊把繩頭做一場。‎ 不是一翻寒徹骨。爭得梅花撲鼻香。此語最親切。若將此偈時時警策。工夫自然做得上。‎ [2.13]做工夫。最要緊是個切字。切字最有力。不切則懈怠生。‎ ...
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3

"Chinese Text of Mengshan’s Dharma Talks (Translation 1)." In Core Texts of the Sŏn Approach, translated by Jeffrey L. Broughton and Yoko Watanabe, 223–28. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780197530542.003.0013.

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[1.1]皖山正凝禪師示蒙山法語‎ 師見蒙山來禮。先自問云。爾還信得及麽。山云。若信不及。不到這裏。師云。十分信得。更要持戒。持戒易得靈驗。若無戒行。如空中架樓閣。還持戒麽。山云。見持五戒。師云。‎ 此後只看箇無字。不要思量卜度。不得作有無解會。且莫看經教語錄之類。只單單提箇無字。於十二時中四威儀內。須要惺惺如猫捕鼠如鷄抱卵。無令斷續。未得透徹時。當如老鼠咬棺材相似。不可改移。時復鞭起疑云。一切含靈皆有佛性。趙州因甚道無。意作麽生。既有疑時。默默提箇無字。迴光自看。只這箇無字。要識得自己。要識得趙州。要捉敗佛祖。得人憎處。但信我如此說話。驀直做將去。決定有發明時節。斷不誤爾。云云。‎ [1.2]東山崇藏主送子行腳法語‎ 大凡行腳須以此道爲懷。不可受現成供養了等閒過日。須是將生死二字釘在額上。十二時中裂轉面皮。討箇分曉始得。若秖隨羣逐隊打空過時。他時閻羅老子打算飯錢。莫道我與儞不說。若做工夫須要日日打算時時點撿。自轉皷起來至二更看。那裏是得力處。那裏是不得力處。那裏是打失處。那裏是不打失處。若如此做將去。定有到家時節。有一般辦道之人經不看佛不禮。才上薄團便打瞌睡。及至醒來又且胡思亂想。才下禪牀便與人打雜交。若如此辦道至彌勒下生。也未有入手底時節。須是猛着精彩提起一箇無字。晝三夜三與他廝睚。不可‎坐在無事匣裏。又不可執在蒲團上死坐。須要活弄。恐雜念紛飛起時千萬。不可與他厮鬪轉鬪轉急。多有人在這裏不識進退解免不下。‎ 成風成顛壞了一生。須向紛飛起處輕輕放下打一箇。轉身下地行一遭。‎ 又上床開兩眼担‎1雙拳。竪起脊梁依前提起。便覺清涼。如一鍋湯才下一杓冷水相似。但如此做工夫。日久月深自有到家時節。工夫未得入手。莫生煩惱。恐煩惱魔入心。若覺省力不可生懽喜。恐懽喜魔入心。種種病痛言之不盡。恐衆中有老成兄弟辦道者。千萬時時請益。若無將祖師做工夫之言語看一遍。如親見相似。而今此道難得其人。千萬向前望汝早早打破漆桶歸來爲我揩背。至囑至囑。‎ 1 Translation follows Changuan cejin禪關策進‎, T 2024.48.1098c28 = 揑‎. [1.3]蒙山和尚示衆語‎ 若有來此同甘寂寥者。捨此世緣。除去執着顛倒。真實爲生死大事。肯順庵中規矩。截斷人事隨緣受用。除三更外不許睡眠。不許出街。不許赴請。未有發明不許看讀。非公界請不許閱經。如法下三年工‎ 夫。若不見性通宗。山僧替儞入地獄。‎ [1.4]古潭和尚法語‎ 若欲叅禪。不用多言。趙州無字。念念相連。行住坐臥。相對目前。奮金剛志。一念萬年。迴光返照。察而復觀。昏沉散亂。盡力加鞭。千磨萬鍊。轉轉新鮮。日久月深。密密緜緜。不舉自舉。亦如流泉。心空境寂。快樂安然。善惡魔來。莫懼莫歡。心生憎愛。失正成顛。立志如山。‎ ...
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