---
title: "禪宗永嘉集 · 4 奢摩他頌"
description: "禪宗永嘉集是唐代高僧玄覺所著的重要佛教典籍，成書於8世紀初。玄覺為永嘉大師，是禪宗六祖惠能的弟子，該書系統闡述了禪宗頓悟思想與修行次第。內容分為十門，涵蓋修禪綱要、止觀法門、見解抉擇等，融合天台宗與禪宗教義，強調頓悟漸修的實踐路徑。此書在中國佛教史上具有重要地位，被視為禪宗修學的權威指南，對後世禪宗發展影響深遠，是研究唐代禪宗思想與實踐的關鍵文獻。"
url: "https://rushiwowen.co/en/r/cm9qr8jiw04f1gy0vx3hl77mo"
---

### 奢摩他頌第四

> Chapter 4: Praise of Serenity

恰恰用心時。恰恰無心用。無心恰恰用。常用恰恰無。夫念非忘塵。而不息塵。非息念而不忘塵。忘則息念而忘。念息則忘塵而息。忘塵而息。息無能息。息念而忘。忘無所忘。忘無所忘。塵遺非對。息無能息。念滅非知。知滅對遺。一向冥寂。閴爾無寄。妙性天然。如火得空。火則自滅。空喻妙性之非相。火比妄念之不生。其辭曰。忘緣之後寂寂。靈知之性歷歷。無記昏昧昭昭。契真本空的的。惺惺寂寂是。無記寂寂非。寂寂惺惺是。亂想惺惺非。若以知知寂。此非無緣知。如手執如意。非無如意手。若以自知知。亦非無緣知。如手自作拳。非是不拳手。亦不知知寂。亦不自知知。不可為無知。自性了然故。不同於木石。手不執如意。亦不自作拳。不可為無手。以手安然故。不同於兔角。復次修心漸次者。夫以知知物。物在知亦在。若以知知知。知知則離物。物離猶知在。起知知於知。後知若生時。前知早已滅。二知既不並。但得前知滅。滅處為知境。能所俱非真。前則滅滅引知。後則知知續滅。生滅相續。自是輪迴之道。今言知者。不須知知。但知而已。則前不接滅。後不引起。前後斷續。中間自孤。當體不顧。應時消滅。知體既已滅。豁然如托空。寂爾少時間。唯覺無所得。即覺無覺。無覺之覺。異乎木石。此是初心處。冥然絕慮。乍同死人。能所頓忘。纖緣盡淨。閴爾虛寂。似覺無知。無知之性。異乎木石。此是初心處。領會難為。入初心時。三不應有。一惡。謂思惟世間五欲等因緣。二善。謂思惟世間雜善等事。三無記。謂善惡不思閴爾昏住。戒中三應須具。一攝律儀戒。謂斷一切惡。二攝善法戒。謂修一切善。三饒益有情戒。謂誓度一切眾生。定中三應須別。一安住定。謂妙性天然本自非動。二引起定。謂澄心寂怕發瑩增明。三辦事定。謂定水凝清萬像斯鑑。慧中三應須別。一人空慧。謂了陰非我。即陰中無我。如龜毛兔角。二法空慧。謂了陰等諸法。緣假非實。如鏡像水月。三空空慧。謂了境智俱空。是空亦空。見中三應須識。一空見。謂見空而見非空。二不空見。謂見不空而見非不空。三性空見。謂見自性而見非性。偏中三應須簡。一有法身無般若解脫。二有般若無解脫法身。三有解脫無法身般若。有一無二故不圓。不圓故非性。又偏中三應須簡。一有法身般若無解脫。二有般若解脫無法身。三有解脫法身無般若。有二無一故不圓。不圓故非性。圓中三應須具。一法身不癡即般若。般若無著即解脫。解脫寂滅即法身。二般若無著即解脫。解脫寂滅即法身。法身不癡即般若。三解脫寂滅即法身。法身不癡即般若。般若無著即解脫。舉一即具三。言三體即一。此因中三德。非果上三德。欲知果上三德。法身有斷德邇。因斷惑而顯德。故名斷德。自受用身有智德。具四智真實功德故。他化二身。有大恩德。他受用身。於十地菩薩有恩德故。三種化身。於菩薩二乘異生有恩故。三諦四智。除成所作智。為緣俗諦故。然法無淺深。而照之有明昧。心非垢淨。而解之有迷悟。剏入初心。迷復何非淺。終契圓理。達始何非深。迷之失理而自差。悟之失差而即理。迷悟則同其致。故有漸次名焉。復次初修心人。入門之後。須識五念。一故起。二串習。三接續。四別生。五即靜。故起念者。謂起心思惟世間五欲。及雜善等事。串習念者。謂無心故憶。忽爾思惟善惡等事。接續念者。謂串習忽起。知心馳散。又不制止。更復續前。思惟不住。別生念者。謂覺知前念是散亂。即生慚愧改悔之心。即靜念者。謂初坐時。更不思惟世間善惡。及無記等事。即此作功。故言即靜。串習一念初生者。多接續故起二念。懈怠者有別生一念。慚愧者多即靜一念。精進者有串習。接續故起別生四念為病。即靜一念為藥。雖復藥病有殊。總束俱名為念。得此五念停息之時。名為一念相應。一念者靈知之自性也。然五念是一念枝條。一念是五念根本。復次若一念相應之時。須識六種料簡。一識病。二識藥。三識對治。四識過生。五識是非。六識正助。第一病者有二種。一緣慮。二無記。緣慮者善惡二念也。雖復差殊。俱非解脫。是故總束名為緣慮。無記者雖不緣善惡等事。然俱非真心。但是昏住。此二種名為病。第二藥者。亦有二種。一寂寂。二惺惺。寂寂謂不念外境善惡等事。惺惺謂不生昏住無記等相。此二種名為藥。第三對治者。以寂寂治緣慮。以惺惺治昏住。用此二藥。對彼二病。故名對治。第四過生者。謂寂寂久生昏住。惺惺久生緣慮。因藥發病。故云過生。第五識是非者。寂寂不惺惺。此乃昏住。惺惺不寂寂。此乃緣慮。不惺惺不寂寂。此乃非但緣慮。亦乃入昏而住。亦寂寂亦惺惺。非唯歷歷。兼復寂寂。此乃還源之妙性也。此四句者。前三句非。後一句是。故云識是非也。第六正助者。以惺惺為正。以寂寂為助。此之二事。體不相離。猶如病者。因杖而行。以行為正。以杖為助。夫病者欲行。必先取杖。然後方行。修心之人。亦復如是。必先息緣慮。令心寂寂。次當惺惺。不致昏沈。令心歷歷。歷歷寂寂。二名一體。更不異時。譬夫病者欲行。闕杖不可。正行之時。假杖故能行。作功之者。亦復如是。歷歷寂寂。不得異時。雖有二名。其體不別。又曰。亂想是病。無記亦病。寂寂是藥。惺惺亦藥。寂寂破亂想。惺惺治無記。寂寂生無記。惺惺生亂想。寂寂雖能治亂想。而復還生無記。惺惺雖能治無記。而復還生亂想。故曰惺惺寂寂是。無記寂寂非。寂寂惺惺是。亂想惺惺非。寂寂為助。惺惺為正。思之。復次料簡之後。須明識一念之中五陰。謂歷歷分別。明識相應。即是識陰。領納在心。即是受陰。心緣此理。即是想陰。行用此理。即是行陰。污穢真性。即是色陰。此五陰者。舉體即是一念。此一念者。舉體全是五陰。歷歷見此一念之中。無有主宰。即人空慧。見如幻化。即法空慧。是故須識此五念及六種料簡。願勿嫌之。如取真金。明識瓦礫。及以偽寶。但盡除之。縱不識金。金體自現。何憂不得。

> Just when the mind is intensely focused, there is no mind at work. When there is no mind at work, it is working just then. When it is always working, it is always empty. Thoughts do not cease unless objects are forgotten. Objects are not forgotten unless thoughts cease. When objects are forgotten, thoughts cease and are forgotten. When thoughts cease, objects are forgotten and cease. When objects are forgotten and cease, cessation itself has nothing to cease. When thoughts cease and are forgotten, forgetting itself has nothing to forget. Forgetting has nothing to forget— objects are left behind, no longer opposed. Cessation has nothing to cease— thoughts are extinguished, no longer known. When knowing ceases, opposition is gone. Utterly silent and still, alone and unattached. The wondrous nature is natural, like fire meeting space— the fire then extinguishes itself. Space illustrates the formlessness of the wondrous nature; fire is like false thoughts that no longer arise. The verse says: After forgetting conditions, there is serene stillness. The nature of subtle awareness is clear and distinct. Neither dull nor confused, it shines brightly. Merging with true reality, the emptiness is evident. Alert and still—this is right. Dull and still—this is wrong. Still and alert—this is right. Scattered and alert—this is wrong. If one uses knowledge to know stillness, this is not condition-free knowledge. Like a hand holding a wish-fulfilling scepter— there is no scepter without a hand. If one uses self-knowledge to know, this is also not condition-free knowledge. Like a hand making a fist— it is not a hand without a fist. It neither knows stillness through knowledge, nor knows knowing through itself. Yet it cannot be called unknowing— because its self-nature is clear and distinct. It is not like wood or stone. The hand does not hold a scepter, nor does it make a fist. Yet it cannot be called handless— because the hand is naturally at ease. It is not like a rabbit's horn. Furthermore, regarding gradual cultivation of the mind: When one uses knowledge to know an object, the object exists and the knowledge also exists. If one uses knowledge to know knowledge, then knowledge-knowing separates from objects. When objects are separated, knowledge still remains. Then knowledge arises to know knowledge. When the later knowledge arises, the earlier knowledge has already ceased. Since two knowledges cannot coexist, only the cessation of the earlier knowledge remains. The place of cessation becomes the object of knowledge— both subject and object are not true. The former cessation leads to knowledge; the latter knowledge continues cessation. Birth and cessation continue in sequence— this itself is the path of samsara. Now, when we speak of knowing, one need not know knowing— just know. Then the former does not connect to cessation, and the latter does not initiate continuation. Before and after are cut off; the middle stands alone. Not attending to the present moment, it immediately disappears. When the knowing substance has ceased, suddenly it is like resting in space. Quiet for a short while, only aware of nothing gained. Then one realizes there is no awareness— the awareness of no-awareness is different from wood or stone. This is the beginning of the initial mind. Profoundly silent, beyond all deliberation, suddenly like a dead person. Subject and object are instantly forgotten; even the faintest condition is completely cleared. Alone in empty stillness, seeming aware yet unaware. This unaware nature is different from wood or stone. This is the beginning of the initial mind— hard to grasp and difficult to enter. When entering the initial mind, three things should not exist: First, evil—thinking about worldly desires and their causes. Second, good—thinking about worldly virtuous deeds. Third, neutrality—not thinking of good or evil, just dull and settled. Within precepts, three should be complete: First, the precept of restraint—cutting off all evil. Second, the precept of accumulating virtue—cultivating all good. Third, the precept of benefiting beings—vowing to liberate all sentient beings. Within meditation, three should be distinguished: First, abiding meditation—the wondrous nature is naturally unmoving. Second, inducing meditation—clarifying the mind, calming it, and increasing its luminosity. Third, activity meditation—when the still water of meditation is clear, all images are reflected. Within wisdom, three should be distinguished: First, wisdom of self-emptiness—realizing that the aggregates are not self; there is no self within them, like a turtle's hair or rabbit's horn. Second, wisdom of dharma-emptiness—realizing that all dharmas, like the aggregates, are dependent and unreal, like reflections in a mirror or the moon in water. Third, wisdom of emptiness-emptiness—realizing that both objects and wisdom are empty, and this emptiness itself is also empty. Within views, three should be recognized: First, the view of emptiness—seeing emptiness but not seeing non-emptiness. Second, the view of non-emptiness—seeing non-emptiness but not seeing emptiness. Third, the view of nature-emptiness—seeing self-nature but not seeing nature. Within the partial, three should be distinguished: First, having Dharma-body without prajna and liberation. Second, having prajna without liberation and Dharma-body. Third, having liberation without Dharma-body and prajna. Having one without the other two is incomplete; incompleteness is not the true nature. Also, three more partialities should be distinguished: First, having Dharma-body and prajna without liberation. Second, having prajna and liberation without Dharma-body. Third, having liberation and Dharma-body without prajna. Having two without one is incomplete; incompleteness is not the true nature. Within the complete, three should be present: First, Dharma-body's non-delusion is prajna; prajna's non-attachment is liberation; liberation's stillness is Dharma-body. Second, prajna's non-attachment is liberation; liberation's stillness is Dharma-body; Dharma-body's non-delusion is prajna. Third, liberation's stillness is Dharma-body; Dharma-body's non-delusion is prajna; prajna's non-attachment is liberation. Raise one and three are present; speak of three and the substance is one. These are the three virtues in the causal ground, not the three virtues in the fruition. To know the three virtues of the fruition: The Dharma-body has the virtue of abandonment— because it reveals virtue by cutting off delusion, it is called the virtue of abandonment. The self-enjoyment body has the virtue of wisdom— possessing the true qualities of the four knowledges. The other-transforming two bodies have great virtuous kindness— the other-enjoyment body benefits bodhisattvas on the ten grounds; the three transformation bodies benefit bodhisattvas, hearers, and ordinary beings. Among the three truths and four knowledges, only the knowledge of accomplishing tasks is excluded, because it pertains to conventional truth. The Dharma is neither shallow nor deep, but perception of it is clear or obscure. The mind is neither defiled nor pure, but understanding of it is deluded or enlightened. When first entering the initial mind, delusion is indeed shallow. When finally merging with perfect principle, realization is indeed deep. Delusion loses the principle and creates difference; enlightenment loses difference and returns to principle. Delusion and enlightenment share the same goal— hence the names of gradual stages. Furthermore, after a beginner enters the gate, he must recognize five types of thoughts: First, deliberate arising. Second, habitual recurrence. Third, continuation. Fourth, separate arising. Fifth, immediate stillness. Deliberate arising means actively thinking about worldly desires and virtuous deeds. Habitual recurrence means unintentionally remembering and suddenly thinking of good or evil matters. Continuation means when habitual thoughts suddenly arise and one notices the mind wandering but does not stop it, continuing the previous thought without pause. Separate arising means noticing that the previous thought was scattered and generating shame and repentance. Immediate stillness means when first sitting, not thinking about worldly good or evil or neutral matters, but simply engaging in the practice—hence called immediate stillness. When habitual thoughts first arise, they are mostly continued by deliberate thoughts—two thoughts. The lazy have a separate arising thought. The conscientious mostly have an immediate stillness thought. The diligent have habitual recurrence, continuation, deliberate arising, and separate arising—four thoughts as illness; immediate stillness as medicine. Although medicine and illness differ, together they are all called thoughts. When these five thoughts cease, it is called the one-thought correspondence. The one thought is the self-nature of subtle awareness. The five thoughts are branches of the one thought; the one thought is the root of the five thoughts. Furthermore, when the one-thought correspondence occurs, one must recognize six kinds of discernment: First, recognizing illness. Second, recognizing medicine. Third, recognizing treatment. Fourth, recognizing the arising of faults. Fifth, recognizing right and wrong. Sixth, recognizing primary and auxiliary. First, illness has two kinds: One, discursive thinking. Two, dullness. Discursive thinking includes both good and evil thoughts— though different, neither leads to liberation. So together they are called discursive thinking. Dullness, though not engaging good or evil, is still not the true mind— it is merely dull abiding. These two are called illness. Second, medicine also has two kinds: One, stillness. Two, alertness. Stillness means not thinking of external good or evil matters. Alertness means not producing dull or neutral states. These two are called medicine. Third, treatment: Use stillness to treat discursive thinking. Use alertness to treat dullness. Using these two medicines against those two illnesses— this is called treatment. Fourth, the arising of faults: When stillness lasts too long, dullness arises. When alertness lasts too long, discursive thinking arises. The medicine itself triggers the illness— hence the arising of faults. Fifth, recognizing right and wrong: Still without alert—this is dullness. Alert without still—this is discursive thinking. Neither alert nor still—this is not only discursive thinking but also sinking into dullness. Both alert and still—not only distinct but also serene— this is the wondrous nature returning to its source. Among these four statements, the first three are wrong; the last one is right. Hence, recognizing right and wrong. Sixth, primary and auxiliary: Take alertness as primary, stillness as auxiliary. These two are inseparable in substance, like a sick person walking with a cane: walking is primary, the cane is auxiliary. A sick person who wishes to walk must first take the cane, then walk. A mind cultivator is the same: first still the discursive thinking, making the mind quiet, then be alert, not allowing drowsiness, making the mind clear and distinct. Clear and still— two names, one substance, never separate in time. Like the sick person who wishes to walk— without the cane it is impossible. When actually walking, he relies on the cane to walk. One who practices is the same: clear and still must not be separate in time. Though there are two names, their substance is not different. It is also said: Scattered thoughts are illness; dullness is also illness. Stillness is medicine; alertness is also medicine. Stillness breaks scattered thoughts; alertness treats dullness. Stillness gives rise to dullness; alertness gives rise to scattered thoughts. Stillness can treat scattered thoughts, but it also produces dullness. Alertness can treat dullness, but it also produces scattered thoughts. Therefore: alert and still—this is right. Dull and still—this is wrong. Still and alert—this is right. Scattered and alert—this is wrong. Stillness is auxiliary; alertness is primary. Reflect on this. Furthermore, after discernment, one must clearly recognize the five aggregates within a single thought: Clear discrimination and distinct awareness in accord—this is the consciousness aggregate. Receiving and holding in the mind—this is the feeling aggregate. The mind engaging with this principle—this is the perception aggregate. Acting upon this principle—this is the formation aggregate. Defiling the true nature—this is the form aggregate. These five aggregates as a whole are just one thought. This one thought as a whole is entirely the five aggregates. Clearly seeing within this one thought that there is no sovereign self— this is the wisdom of self-emptiness. Seeing it as illusory and magical— this is the wisdom of dharma-emptiness. Therefore, one must recognize these five thoughts and six kinds of discernment. Do not disdain them. It is like taking real gold: clearly recognize pebbles and counterfeit treasures, and simply remove them all. Even if you do not recognize the gold, the gold substance naturally appears. Why worry about not obtaining it?