---
title: "天聖廣燈錄 · 江西馬祖大寂禪師"
description: "天聖廣燈錄由北宋李遵勗編撰，成書於天聖年間（1023-1032年），是繼景德傳燈錄之後的重要禪宗燈錄體著作。該書收錄了自佛祖至北宋初年的禪宗祖師語錄與傳記，尤其注重臨濟宗與雲門宗的法脈傳承。內容以問答形式呈現禪師機鋒，展現了宋代禪宗蓬勃發展的歷史面貌。作為五部宋代燈錄之一，天聖廣燈錄不僅是研究禪宗思想演變的關鍵文獻，更為後世永明延壽宗鏡錄等佛教典籍提供了重要史料，在中國佛教史與禪宗文獻學中具有承前啟後的學術價值。"
url: "https://rushiwowen.co/en/r/cma7jb4p707l8jl0a99s5vn4k"
---

### 江西馬祖大寂禪師

> Zen Master Mazu Daoyi of Jiangxi

師諱道一。漢州什邡縣人也。俗姓馬。本邑羅漢寺出家。師容貌奇異。虎視牛行。引舌過鼻。足下有二輪文。幼歲依資州唐和尚落髮。受具於渝州圓律師。開元中。習禪定于衡岳傳法院。密受大惠心印。

> The Master's name was Daoyi, a native of Shifang County in Hanzhou. His secular surname was Ma. He left home to become a monk at Luohan Temple in his hometown. The Master had an extraordinary appearance — his gaze was like a tiger's, his stride like an ox's, his tongue could reach beyond his nose, and he bore two wheel-shaped markings on the soles of his feet. In his youth, he took his vows under Master Tang of Zizhou. He received full ordination from the Vinaya Master Yuan of Yuzhou. During the Kaiyuan era, he practiced meditation and Chan at the Chuanfa Monastery on Mount Heng, where he secretly received the seal of the great wisdom mind.

天竺般若多羅讖行化偈曰。

> The prophetic verse of Prajñātārā from India, as he traveled to teach, says:

領得彌勒語 離鄉日日敷 東梁移近路餘氣脚天徒

> Received the words of Maitreya, Leaving home, day by day it spreads, The eastern bridge moves closer to the path, The remaining spirit trails the heavenly followers.

師始自建陽佛蹟嶺遷臨川。次南康龔公山。大曆中。隷名於鍾陵開元寺。時連師路嗣恭聆風景慕。親授密旨。由是四方學者雲集座下。厥後法嗣盛布於天下。時號江西馬祖焉。

> The master first moved from the Buddha's Footprint Ridge in Jianyang to Linchuan. Then he went to Gonggong Mountain in Nankang. During the Dali era, he registered at the Kaiyuan Temple in Zhongling. At that time, the regional commander Lu Sigong, having heard of his reputation and being deeply inspired, personally received the secret teachings from him. As a result, scholars from all directions gathered around his seat like clouds. Later, his dharma heirs spread widely across the land, and he came to be known as "Master Ma of Jiangxi."

師謂眾曰。汝等諸人。各信自心是佛。此心即是佛心。達磨大師從南天竺國躬至中華。傳上乘一心之法。令汝等開悟。又引楞伽經文。以印眾生心地。恐汝顛倒。不肯自信此一心之法。各各有之。故楞伽經云。佛語心為宗。無門為法門。

> The Master addressed the assembly, saying: "All of you should have faith that your own mind is Buddha. This mind itself is Buddha's mind. Great Master Bodhidharma traveled from South India to China in person to transmit the teaching of the One Mind of the Supreme Vehicle, so that you might awaken. He also cited passages from the Lankavatara Sutra to confirm the mind-ground of sentient beings, fearing that you would become confused and refuse to believe in this teaching of the One Mind, which each of you already possesses. Therefore, the Lankavatara Sutra says: The Buddha's teaching takes mind as its core, and no-gate is the gateway to the Dharma."

夫求法者。應無所求。心外無別佛。佛外無別心。不取善。不捨惡。淨穢兩邊俱不依怙。達罪性空。念念不可得。無自性故。故三界唯心。森羅萬像。一法所印。凡所見色。皆是見心。心不自心。因色故有。汝但隨時言說。即事即理。都無所礙。菩提道果。亦復如是。於心所生。即名為色。知色空故。生即不生。若了此意。乃可隨時著衣喫飯。長養聖胎。任運過時。更有何事。汝受吾教。聽吾偈曰。

> Those who seek the Dharma should seek nothing. Outside the mind there is no separate Buddha; outside the Buddha there is no separate mind. Do not grasp at good, do not reject evil. Do not lean on either side, pure or defiled. Understand that the nature of sin is empty—moment by moment, it cannot be grasped, because it has no fixed nature of its own. Thus the three realms are only mind, and the myriad things of the world are all stamped by one Dharma. Whatever forms you see, you are seeing the mind. The mind does not make itself mind; it exists because of forms. You need only speak according to the moment—the thing itself is the principle itself, with nothing standing in the way. The fruit of the path to enlightenment is the same. What arises in the mind is called form. Knowing that form is empty, arising is no arising. If you understand this meaning, then you may simply put on your clothes and eat your meals as the moment allows, nurturing the sacred embryo, letting time pass naturally. What else is there to do? Receive my teaching, and listen to my verse:

心地隨時說 菩提亦秖寧 事理俱無礙當生即不生

> Speak of the mind as it is, at any moment— Enlightenment too is simply peace. When practice and understanding are both unobstructed, this very life is no-birth itself.

問。如何是修道　師云。道不屬修。即言修得。修成還壞。即同聲聞。若言不修。即同凡夫。

> Question: What is cultivating the Path? The Master said: The Path is not something that can be cultivated. If you say it is attained through cultivation, then whatever is attained through cultivation will still perish. That would make you like a follower of the Shravaka path. But if you say there is no cultivation at all, then you are no different from an ordinary person.

云。作何見解。即得達道　師云。自性本來具足。但於善惡事上不滯。喚作修道人。取善捨惡。觀空入定。即屬造作。更若向外馳求。轉踈轉遠。但盡三界心量。一念妄想。即是三界生死根本。但無一念。即除生死根本。即得法王無上珍寶。

> They asked, "What understanding must one have to reach the Path?" The Master replied: "Your own true nature is complete from the very beginning. Simply do not get stuck on matters of good and evil—this is what is called a person who cultivates the Path. Choosing good and rejecting evil, contemplating emptiness and entering concentration—these are still deliberate fabrications. And if you go further, chasing and seeking outside yourself, you drift further and further away. Just exhaust the mind's reach across the three realms: a single thought of delusion is the root of birth and death within the three realms. But when there is not a single thought, the root of birth and death is removed, and you attain the supreme treasure of the Dharma King."

無量劫來。凡夫妄想。諂曲邪偽。我慢貢高。合為一體。故經云。但以眾法合成此身。起時唯法起。滅時唯法滅。此法起時不言我起。滅時不言我滅。前念．後念．中念。念念不相待。念念寂滅。喚作海印三昧。接一切法。如百千異流同歸大海。都名海水。住於一味。即接眾味。住於大海。即混諸流。如人在大海水中浴。即用一切水。

> Since beginningless eons, ordinary people's deluded thoughts, flattery, crookedness, deceit, arrogance — all merge into one body. So the sutra says: this body is merely a combination of many dharmas. When it arises, only dharmas arise. When it ceases, only dharmas cease. When these dharmas arise, they do not say "I arise." When they cease, they do not say "I cease." Past thoughts, future thoughts, present thoughts — thought after thought, none waits for another. Thought after thought, all is still and extinguished. This is called the ocean-seal samadhi. It embraces all dharmas, like hundreds of thousands of different streams all flowing into the great ocean — all are then called ocean water. Abiding in one flavor, it encompasses all flavors. Abiding in the great ocean, it blends all streams. It is like a person bathing in the ocean — they are using all the water at once.

所以聲聞悟迷。凡夫迷悟。聲聞不知聖心本無地位．因果．階級。心量妄想修因證果。住其空定八萬劫．二萬劫。雖即已悟。却迷。諸菩薩觀如地獄苦。沉空滯寂。不見佛性。若是上根眾生。忽遇善知識指示。言下領會。更不歷於階級．地位。頓悟本性。故經云。凡夫有返覆心。而聲聞無也。對迷說悟。本既無迷。悟亦不立。

> So, hearers awaken from delusion, while ordinary people are deluded about awakening. Hearers do not understand that the saintly mind fundamentally has no stages, no cause and effect, no ranks. With the mind's deluded measurements, they cultivate causes and seek to realize fruits. They dwell in their empty concentration for eighty thousand kalpas, or twenty thousand kalpas. Though they have already awakened, they become deluded again. Bodhisattvas see this as the suffering of a hell realm—sinking into emptiness, stuck in stillness, unable to see the Buddha-nature. But if living beings of the highest capacity suddenly meet a good teacher who points the way, they understand right then and there, without passing through ranks or stages. They instantly awaken to their original nature. Therefore the scripture says: ordinary people have a mind that turns back and forth, but hearers do not. It is only in contrast to delusion that we speak of awakening. Originally there is no delusion—so awakening, too, is not established.

一切眾生。從無量劫來。不出法性三昧。長在法性三昧中。著衣喫飯。言談祗對。六根運用。一切施為。盡是法性。不解返源。隨名逐相。迷情妄起。造種種業。若能一念返照。全體聖心。汝等諸人。各達自心。莫記吾語。縱饒說得河沙道理。其心亦不增。總說不得。其心亦不減。說得亦是汝心。說不得亦是汝心。乃至今身放光。現十八變。不如還我死灰來。淋過死灰無力。喻聲聞妄修因證果。未淋過死灰有力。喻菩薩道業純熟。諸惡不染。若說如來權教三藏。河沙劫說不可盡。猶如鈎鏁。亦不斷絕。若悟聖心。總無餘事。久立。珍重。

> All living beings, since time without beginning, have never departed from the samādhi of the Dharma-nature. They dwell constantly within the samādhi of the Dharma-nature. Putting on clothes, eating food, talking and responding, the functioning of the six sense faculties, all activities—everything is the Dharma-nature. But because they do not understand how to return to the source, they follow names and chase after appearances. Deluded feelings arise falsely, and they create all kinds of karma. If for a single thought you turn the light inward, the whole of you is the sacred mind. Each of you should understand your own mind. Do not just memorize my words. Even if you can expound teachings as numerous as the sands of the Ganges, your mind neither increases. Even if you cannot speak at all, your mind neither decreases. What you can speak is still your mind. What you cannot speak is also still your mind. Even if this very body were to emit light and manifest the eighteen transformations, it would not compare to returning my dead ashes. Dead ashes that have been soaked have no power—this refers to voice-hearers who vainly cultivate causes to realize fruits. Dead ashes not yet soaked have power—this refers to Bodhisattvas whose path of practice is fully matured, who are unstained by any evil. If one were to expound the Tathāgata's provisional teachings and the three baskets of scripture, even throughout kalpas as numerous as the sands of the Ganges it could not be exhausted—like hooks and chains, never broken off. But if you awaken to the sacred mind, there is nothing else to do. You have stood long. Take care.

上堂。龐居士問。不與萬法為侶是什麼人　師云。待汝一口吸盡西江水即向汝道　又問。不昧本來人。請師高著眼　師直下󳬇士云。一等勿絃琴。唯師彈得妙。師直上󳬇士禮拜　師歸方丈　居士隨後云。適來弄巧成拙　問。如何是佛　師云。即心是佛　問。離四句。絕百非。請師直指西來意　師云。我今日無心情。汝去西堂問取智藏。

僧至西堂問。西堂以手指頭云。我今日頭痛。不能為汝說得。汝去問海兄。

僧去問海兄。海兄云。我到者裏却不會。

僧回。舉似師。師云。藏頭白。海頭黑。

師採藤次。見水老便作放勢。水老近前接。師便踏倒。水老起來。呵呵大笑云。無量妙義。百千三昧。盡在一毛頭上。識得根源去。

鄧隱峯辭師　師云。什麼處去峰云。石頭去　師云。石頭路滑　峰云。竿本隨身。逢場作戲。

遂到石頭。繞禪床一帀。振錫而立。云。是何宗旨　石頭云。蒼天。蒼天　峰無語。回。舉似師　師云。更去問。待他有答。汝便作噓噓聲。

峯又去。依前問　石頭作噓噓聲　峰又無語。回。舉似師　師云。向汝道石頭路滑。

師令僧馳書與徑山欽和尚。書中畫一圓相。徑山纔開見。索筆於中著一点。後有僧舉似忠國師。國師云。欽師猶被馬師惑。

有僧於師前作四畫。上一畫長。下三畫短。云。不得道一畫長。三畫短。離四句。絕百非。請和尚答某甲。

師畫一畫。云。不得道長短。答汝了也。

後有僧舉似忠國師。國師云。何不問我。

> Later, a monk mentioned this to National Teacher Zhong. The National Teacher said, "Why didn't you ask me?"

師問僧。什麼處來　云。湖南來　師云。東湖水滿也未　云。未　師云。許多時雨水尚未滿道吾云。滿也。雲岩云。湛湛地。洞山云。什麼劫中曾欠少百丈問。如何是佛旨趣　師云。正是汝放身命處師示眾云。道不用修。但莫污染。何為污染。但有生死心。造作趣向。皆是染污。若欲直會其道。平常心是道。何謂平常心。無造作．無是非．無取捨。無斷常．無凡聖。故經云。非凡夫行．非聖賢行。是菩薩行。秖如今行住坐臥。應機接物盡是道。今即是法界。乃至河沙妙用。不出法界。若不然者。云何言心地法門。云何言無盡灯。一切法皆是心法。一切名皆是心名。萬法皆從心生。心為萬法之根本。故經云。識心達本源。故號為沙門。名等．義等。一切法皆等。純一無雜。

> The Master asked a monk, "Where have you come from?" The monk said, "From Hunan." The Master said, "Has East Lake filled up yet?" The monk said, "Not yet." The Master said, "So much rain has fallen for so long, and it still hasn't filled up?" <note>Daowu said, "It has filled." Yanyan said, "Vast and clear." Dongshan said, "In what kalpa has it ever been lacking?"</note> Baizhang asked, "What is the essential meaning of the Buddha's teaching?" The Master said, "It is exactly where you let go of your body and life." The Master addressed the assembly, saying: The Path does not need to be cultivated—just don't defile it. What is defilement? As long as you have a mind caught up in birth and death, striving and aiming toward things—all of that is defilement. If you want to directly realize the Path, the ordinary mind is the Path. What is the ordinary mind? It is without contriving, without right and wrong, without grasping and rejecting, without annihilation and permanence, without ordinary and holy. Therefore the scripture says: "Not the practice of ordinary people, not the practice of sages—this is the practice of bodhisattvas." Right now, walking, standing, sitting, and lying down, responding to circumstances and meeting things—all of it is the Path. This very moment is the Dharma realm. Even down to countless wondrous activities—none of them go beyond the Dharma realm. If it were not so, how could we speak of the Dharma gate of mind-ground? How could we speak of the inexhaustible lamp? All dharmas are mind-dharmas. All names are mind-names. The ten thousand dharmas all arise from mind. Mind is the root of the ten thousand dharmas. Therefore the scripture says: "Understanding the mind and reaching the source—this is why one is called a renunciant." Name is equal, meaning is equal. All dharmas are equal—pure and undivided, without admixture.

若於教門中得隨時自在。建立法界。盡是法界。若立真如。盡是真如。若立理。一切法盡是理。若立事。一切法盡是變。舉一千從。事理無差。盡是妙用。更無別理。皆由心之回轉。譬如月影有若干。真月無若干。諸源水有若干。水性無若干。森羅萬像有若干。虗空無若干。說道理有若干。無礙慧無若干。種種成立。皆由一心也。建立亦得。掃蕩亦得。盡是妙用。妙用盡是自家。非離真而有立處。立處即真。盡是自家體。若不然者。更是何人。一切法皆是佛法。諸法即是解脫。解脫者即是真如。諸法不出於真如。行住坐臥悉是不思議用。不待時節。經云。在在處處則為有佛。

佛是能仁。有智慧。善機情。能破一切眾生疑網。出離有無等縛。凡聖情盡。人法俱空。轉無等輪。超於數量。所作無礙。事理雙通。如天起雲。忽有還無。不留蹤跡。猶如畫水成文。不生不滅。是大寂滅。在纏名如來藏。出纏號淨法身。體無增減。能大能小。能方能圓。應物現形。如水中月。滔滔運用。不立根苗。木盡有為。不住無為。有為是無為之用。無為是有為之依。不住於依。故云。如空無所依。

心生滅義。心真如義。心真如者。喻如明鏡照像。鏡喻於心。像喻於法。若心取法。即涉外因。即是生滅義。不取於法。即是真如義。聲聞耳聞佛性。菩薩眼見佛性。了達無二。名平等性。性無有異。用則不同。在迷為識。在悟為智。順理為悟。順事為迷。迷則迷自本心。悟則悟自本性。一悟永悟。不復更迷。如日出時。不與暗對。智慧日出。不與煩惱暗俱。

了心境界。妄想即除。妄想既除。即是無生法性。本有之性。不假修成。禪不屬坐。坐即有著。若見此理。真正合道。隨緣度日。戒行增熏。積於淨業。但能如是。何慮不通。久立。珍重。

師於貞元四年正月登建昌石門山。於林中經行。見洞壑平坦。峰巒秀󳫠。謂侍者曰。茲吉祥所。乃吾終焉之地矣。

既而示疾。院主問。和尚近日尊候如何。

師云。日面佛．月面佛。

至二月一日。沐浴加趺而化。享年八十。僧臘六十。元和中　德宗皇帝追諡大寂禪師。塔曰大中莊嚴。