---
title: "景德傳燈錄 · 明州布袋和尚"
description: "景德传灯录由宋代高僧道原编纂，成书于景德年间（1004-1007年），是中国佛教禅宗重要史传类典籍。全书共三十卷，收录自释迦牟尼至五代末年的禅宗祖师1701人，以法脉传承为脉络，记录历代禅师的机缘语录、公案典故。作为现存最早的传灯体著作，该书系统记载了禅宗五家七宗的传承体系，保存了大量珍贵史料，对研究中国禅宗发展史具有不可替代的价值。景德传灯录与五灯会元并称为禅宗两大灯录，被后世奉为禅门经典，不仅影响了宋明理学的发展，更成为东亚禅佛教传播的重要文献依据。"
url: "https://rushiwowen.co/en/r/cmaarc9nt02c2jy04rttxmaz0"
---

明州奉化縣布袋和尚者。未詳氏族。自稱名契此。形裁腲烏罪切脮奴罪切蹙額皤腹。出語無定寢臥隨處。常以杖荷一布囊。凡供身之具盡貯囊中。入𮠔肆聚落見物則乞。或醯醢魚𦵔才接入口。分少許投囊中。時號長汀子布袋師也。甞雪中臥雪不沾身。人以此奇之。或就人乞其貨則售。示人吉凶必應期無忒。天將雨即著濕草屨途中驟行。遇亢陽即曳高齒木履市橋上竪膝而眠。居民以此驗知。有一僧在師前行。師乃拊僧背一下。僧迴頭。師曰。乞我一文錢。曰道得即與汝一文。師放下布囊叉手而立。白鹿和尚問。如何是布袋。師便放下布袋。又問。如何是布袋下事。師負之而去。先保福和尚問。如何是佛法大意。師放下布袋叉手。保福曰。為只如此為更有向上事。師負之而去。師在街衢立。有僧問。和尚在遮裏作什麼。師曰。等箇人。曰來也來也歸宗柔和尚別云。歸去來師曰。汝不是遮箇人。曰如何是遮箇人。師曰。乞我一文錢。師有歌曰。

> The Venerable Budai of Fenghua County, Mingzhou, whose family lineage is unknown, called himself Qici. He had a plump body, a wrinkled forehead, and a large belly. His words were unpredictable, and he slept wherever he happened to be. He always carried a cloth bag on a staff, and kept all his belongings in that bag. When he entered marketplaces or villages and saw things, he would beg for them. Whether it was pickled fish or vegetables, as soon as he received them and put them to his mouth, he would toss a small portion into his bag. At the time, people called him the Long Bank Master Budai. Once, he lay down in the snow, yet the snow did not stick to his body. People found this extraordinary. If he begged from someone, their goods would sell well. When he predicted good or ill fortune for people, it always came true without fail. When rain was coming, he would put on wet straw sandals and walk quickly along the road. When a drought was approaching, he would drag on high wooden clogs and lie on his back on the market bridge with his knees up. The residents used these signs to tell what was coming. Once, a monk was walking ahead of him. The Master patted the monk on the back. The monk turned around. The Master said, "Give me one coin." The monk said, "If you can say something, I will give you one coin." The Master put down his cloth bag and stood with folded hands. The Venerable White Deer asked, "What is the cloth bag?" The Master immediately put down the cloth bag. He also asked, "What is the matter beneath the cloth bag?" The Master shouldered it and left. Earlier, the Venerable Baofu asked, "What is the essential meaning of the Dharma?" The Master put down the cloth bag and stood with folded hands. Baofu said, "Is it just this, or is there something further?" The Master shouldered it and left. The Master was standing in the street when a monk asked, "Venerable, what are you doing here?" The Master said, "Waiting for a person." The monk said, "He has come, he has come." The Master said, "You are not that person." The monk said, "What is that person like?" The Master said, "Give me one coin." The Master had a song:

只箇心心心是佛 十方世界最靈物縱橫妙用可憐生 一切不如心真實騰騰自在無所為 閑閑究竟出家兒若覩目前真大道 不見纖毫也大奇萬法何殊心何異 何勞更用尋經義心王本自絕多知 智者只明無學地非聖非凡復若乎 不彊分別聖情孤無價心珠本圓淨 凡是異相妄空呼人能弘道道分明 無量清高稱道情携錦若登故國路 莫愁諸處不聞聲

> The mind alone is Buddha—mind, mind, mind. Throughout the ten directions, it is the most wondrous thing. Its skillful workings in all directions are truly marvelous, yet nothing compares to the mind's reality. Free and at ease, doing nothing at all, leisurely and ultimately, this is the true monk. If you see the great Path right before your eyes, not seeing even a trace of it is truly strange. How could the myriad dharmas differ? How could the mind be different? Why bother searching further into scriptural meanings? The king of mind is naturally beyond much knowing; the wise simply understand the ground of no-more-learning. Neither saint nor ordinary being—what then? Do not force distinctions; the saintly condition stands alone. The priceless mind-jewel is originally perfect and pure. Whatever appears as something else is falsely called empty. When a person can make the Path known, the Path becomes clear. Immeasurable and pure, it is called the nature of the Path. Carrying brocade, as if treading the road to your old home, do not worry that no sound will be heard anywhere.

又有偈曰。

一鉢千家飯 孤身萬里遊青目覩人少 問路白雲頭

梁貞明二年丙子三月師將示滅。於嶽林寺東廊下端坐磐石。而說偈曰。

彌勒真彌勒 分身千百億時時示時人 時人自不識

偈畢安然而化。其後他州有人見師亦負布袋而行。於是四眾競圖其像。今嶽林寺大殿東堂全身見存。