---
title: "禪宗永嘉集 · 6 優畢叉頌"
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/cm9qr8k8q04fhgy0vmxm711de"
---

### 優畢叉頌第六

> Chapter 6: The Song of Equanimity

夫定亂分政。動靜之源莫二。愚慧乖路。明闇之本非殊。群迷從暗而背明。捨靜以求動。眾悟背動而從靜。捨暗以求明。明生則轉愚成慧。靜立則息亂成定。定立由乎背動。慧生因乎捨暗。暗動連繫於煩籠。靜明相趨於物表。物不能愚。功由於慧。煩不能亂。功由於定。定慧更資於靜明。愚亂相纏於暗動。動而能靜者。即亂而定也。暗而能明者。即愚而慧也。如是則暗動之本無差。靜明由茲合道。愚亂之源非異。定慧於是同宗。宗同則無緣之慈。定慧則寂而常照。寂而常照則雙與。無緣之慈則雙奪。雙奪故優畢叉。雙與故毘婆奢摩。以奢摩他故。雖寂而常照。以毘婆舍那故。雖照而常寂。以優畢叉故。非照而非寂。照而常寂故說俗而即真。寂而常照故說真而即俗。非寂非照。故杜口於毘耶。復次觀心十門。初則言其法爾。次則出其觀體。三則語其相應。四則警其上慢。五則誡其疎怠。六則重出觀體。七則明其是非。八則簡其詮旨。九則觸途成觀。十則妙契玄源。第一言其法爾者。夫心性虛通。動靜之源莫二。真如絕慮。緣計之念非殊。惑見紛馳。窮之則唯一寂。靈源不狀。鑒之則以千差。千差不同。法眼之名自立。一寂非異。慧眼之號斯存。理量雙消。佛眼之功圓著。是以三諦一境。法身之理恒清。三智一心。般若之明常照。境智冥合。解脫之應隨機。非縱非橫。圓伊之道玄會。故知三德妙性。宛爾無乖。一心深廣難思。何出要而非路。是以即心為道者。可謂尋流而得源矣。第二出其觀體者。祇知一念即空不空。非空非不空。第三語其相應者。心與空相應。則譏毀讚譽。何憂何喜。身與空相應。則刀割香塗。何苦何樂。依報與空相應。則施與劫奪。何得何失。心與空不空相應。則愛見都忘。慈悲普救。身與空不空相應。則內同枯木。外現威儀。依報與空不空相應。則永絕貪求。資財給濟。心與空不空非空非不空相應。則實相初明。開佛知見。身與空不空非空非不空相應。則一塵入正受。諸塵三昧起。依報與空不空非空非不空相應。則香臺寶閣。嚴土化生。第四警其上慢者。若不爾者。則未相應也。第五誡其疎怠者。然渡海應須上船。非船何以能渡。修心必須入觀。非觀無以明心。心尚未明。相應何日。思之勿自恃也。第六重出觀體者。秖知一念即空不空。非有非無。不知即念即空不空。非非有非非無。第七明其是非者。心不是有。心不是無。心不非有。心不非無。是有是無即墮是。非有非無即墮非。如是秖是。是非之非。未是非是。非非之是。今以雙非破兩是。是破非是。猶是非又以雙非破兩非。非破非非即是是。如是秖是非是。非非之是未是。不非不不非。不是不不是。是非之惑。綿微難見。神清慮靜。細而研之。第八簡其詮旨者。然而至理無言。假文言以明其旨。旨宗非觀。藉修觀以會其宗。若旨之未明。則言之未的。若宗之未會。則觀之未深。深觀乃會其宗。的言必明其旨。旨宗既其明會。言觀何得存存耶。第九觸途成觀者。夫再演言辭。重標觀體。欲明宗旨無異。言觀有逐方移。移言則言理無差。改觀則觀旨不異。不異之旨即理。無差之理即宗。宗旨一而二名。言觀明其弄引耳。第十妙契玄源者。夫悟心之士。寧執觀而迷旨。達教之人。豈滯言而惑理。理明則言語道斷。何言之能議。旨會則心行處滅。何觀之能思心。言不能思議者。可謂妙契寰中矣。

> Now I will provide the English translation of the provided Buddhist text, adhering to the standards of clarity, natural flow, and accessibility. --- The distinction between concentration and confusion lies in their function, but the source of activity and stillness is not dual. The paths of ignorance and wisdom diverge, yet the root of darkness and light is not different. The deluded multitude follows darkness and turns away from light, abandoning stillness to chase after activity. The awakened multitude turns away from activity and follows stillness, abandoning darkness to seek light. When light arises, ignorance transforms into wisdom; when stillness is established, confusion settles into concentration. Concentration is established by turning away from activity; wisdom arises by letting go of darkness. Darkness and activity are linked to the cage of affliction. Stillness and light move toward the realm beyond phenomena. Phenomena cannot delude, because of wisdom. Affliction cannot disturb, because of concentration. Concentration and wisdom support stillness and light. Ignorance and confusion entangle with darkness and activity. One who can be still amid activity is concentrated even in confusion. One who can be clear amid darkness is wise even in ignorance. Thus, the root of darkness and activity is not different; stillness and light unite with the path because of this. The source of ignorance and confusion is not distinct; concentration and wisdom share the same foundation. Because the foundation is the same, there is compassion without conditions. Concentration and wisdom are tranquil yet always illuminating. Tranquil yet always illuminating means giving both. Compassion without conditions means taking away both. Taking away both is Upeksha. Giving both is Vipashyana. Through Shamatha, though tranquil, one is always illuminating. Through Vipashyana, though illuminating, one is always tranquil. Through Upeksha, one is neither illuminating nor tranquil. Illuminating yet always tranquil, so the conventional is spoken of as identical to the ultimate. Tranquil yet always illuminating, so the ultimate is spoken of as identical to the conventional. Neither tranquil nor illuminating, therefore silence is kept in Vaisali. Furthermore, there are ten approaches to contemplating the mind. First, discuss its natural principle. Second, present its contemplative essence. Third, speak of its corresponding harmony. Fourth, warn against arrogance. Fifth, caution against negligence and laziness. Sixth, restate the contemplative essence. Seventh, clarify what is right and wrong. Eighth, simplify its expression and meaning. Ninth, show that all paths become contemplation. Tenth, wondrously unite with the profound source. First, discussing the natural principle: The nature of the mind is empty and unobstructed. The source of activity and stillness is not dual. True Suchness transcends deliberation. Thoughts of grasping are not distinct. Confused perceptions scatter wildly, but when thoroughly investigated, they are only one stillness. The spiritual source has no fixed form, yet when illuminated, it manifests in a thousand differences. The thousand differences are not the same, so the name of the Dharma eye is established. The one stillness is not different, so the name of the wisdom eye exists. When principle and measurement both vanish, the function of the Buddha eye is perfectly fulfilled. Therefore, the three truths are one reality, and the principle of the Dharma body is always pure. The three wisdoms are one mind, and the light of prajna always shines. When object and wisdom merge, liberation responds according to conditions. Neither vertical nor horizontal, the subtle teaching of the perfect circle is mysteriously understood. Thus, know that the three virtues' wondrous nature is perfectly present without conflict. The one mind is deep, vast, and inconceivable. What path is not a road to liberation? Therefore, one who takes the mind as the path may be said to follow the stream and find the source. Second, presenting the contemplative essence: Just know that a single thought is empty and not empty, neither empty nor not empty. Third, speaking of corresponding harmony: When the mind corresponds with emptiness, then ridicule or praise—what worry, what joy? When the body corresponds with emptiness, then knife cuts or incense anoints—what pain, what pleasure? When the environment corresponds with emptiness, then giving or taking by force—what gain, what loss? When the mind corresponds with emptiness and not-empty, then attachment and views are all forgotten, and compassion saves all beings. When the body corresponds with emptiness and not-empty, then internally it is like withered wood, while externally it displays dignified conduct. When the environment corresponds with emptiness and not-empty, then craving is forever gone, and resources are given to aid others. When the mind corresponds with emptiness, not-empty, and neither empty nor not-empty, then ultimate reality first becomes clear, opening the Buddha's vision and knowledge. When the body corresponds with emptiness, not-empty, and neither empty nor not-empty, then one particle enters right absorption, and all particles arise from samadhi. When the environment corresponds with emptiness, not-empty, and neither empty nor not-empty, then fragrant terraces and jeweled pavilions adorn the land and transform living beings. Fourth, warning against arrogance: If it is not like this, then one has not yet corresponded. Fifth, cautioning against negligence and laziness: To cross the sea, one must board a ship. Without a ship, how can one cross? To cultivate the mind, one must enter contemplation. Without contemplation, there is no way to illuminate the mind. If the mind is not yet illuminated, when will correspondence happen? Reflect on this—do not rely on yourself. Sixth, restating the contemplative essence: Just know that a single thought is empty and not-empty, neither existent nor non-existent. Do not know that the very thought is empty and not-empty, neither not-existent nor not-non-existent. Seventh, clarifying what is right and wrong: The mind is not existent. The mind is not non-existent. The mind is not not-existent. The mind is not not-non-existent. If it is existent or non-existent, that falls into affirmation. If it is neither existent nor non-existent, that falls into negation. Such is merely the negation within affirmation and negation—not yet the affirmation that negates negation. Now, using double negation to refute both affirmations—when affirmation is refuted, it is not affirmation, yet still negation. Also, using double negation to refute both negations—when negation is refuted, not-negation is exactly affirmation. Such is merely negation of affirmation—the affirmation that negates negation is not yet reached. Not negating, not not-negating; not affirming, not not-affirming. The confusion of affirmation and negation is subtle and hard to see. With a clear spirit and settled mind, investigate it finely. Eighth, simplifying its expression and meaning: However, the ultimate truth has no words, yet we borrow language to illuminate its meaning. The meaning's foundation is not contemplation, yet we rely on cultivating contemplation to unite with its foundation. If the meaning is not yet clear, then the words are not yet precise. If the foundation is not yet united, then the contemplation is not yet deep. Deep contemplation then unites with the foundation. Precise words must illuminate the meaning. Since the meaning and foundation are thus illuminated and united, how could words and contemplation remain fixed? Ninth, showing that all paths become contemplation: Again elaborating words and restating the contemplative essence is to show that the foundation and meaning are not different. Words and contemplation shift according to circumstances. When words shift, the principle they express is without difference. When contemplation changes, its meaning is not altered. The non-altered meaning is the principle. The non-different principle is the foundation. The foundation and meaning are one with two names. Words and contemplation merely serve as guides. Tenth, wondrously uniting with the profound source: One who awakens to the mind would never cling to contemplation and lose sight of the meaning. One who understands the teachings would never be stuck on words and confused about the truth. When the principle is clear, the path of words is cut off—what words could discuss it? When the meaning is united, the realm of mental activity ceases—what contemplation could think of it? When words cannot discuss and thought cannot conceive, this may be called the wondrous union with the center of all.