---
title: "景德傳燈錄 · 江西大寂道一禪師語"
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/cmaarcak802f3jy043252hkm6"
---

江西大寂道一禪師示眾云。道不用修但莫污染。何為污染。但有生死心造作趣向皆是污染。若欲直會其道平常心是道。謂平常心無造作無是非無取捨無斷常無凡無聖。經云。非凡夫行非賢聖行是菩薩行。只如今行住坐臥應機接物盡是道。道即是法界。乃至河沙妙用不出法界。若不然者云何言心地法門。云何言無盡燈。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。經云。識心達本故號沙門。名等義等一切諸法皆等純一無雜。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。若立事一切法盡是事。舉一千從理事無別。盡是妙用更無別理。皆由心之迴轉。譬如月影有若干真月無若干。諸源水有若干水性無若干。森羅萬象有若干虛空無若干。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。諸法即解脫。解脫者即真如。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礙迹。猶如畫水成文不生不滅。是大寂滅。在纏名如來藏。出纏名大法身。法身無窮體無增減。能大能小能方能圓。應物現形如水中月。滔滔運用不立根栽。不盡有為不住無為。有為是無為家用。無為是有為家依。不住於依故云如空無所依。心生滅義。心真如義。心真如者。譬如明鏡照像。鏡喻於心像喻諸法。若心取法即涉外。因緣即是生滅義。不取諸法即是真如義。聲聞聞見佛性。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。迷即迷自家本心。悟即悟自家本性。一悟永悟不復更迷。如日出時不合於冥。智慧日出不與煩惱暗俱。了心及境界。妄想即不生。妄想既不生。即是無生法忍。本有今有不假修道坐禪。不修不坐即是如來清淨禪。如今若見此理真正。不造諸業隨分過生。一衣一鉢坐起相隨。戒行增熏積於淨業。但能如是何慮不通。久立諸人珍重。

> Chan Master Daji Daoyi of Jiangxi addressed the assembly, saying: "The Path does not require cultivation; just do not defile it. What is defilement? Any thought of birth and death, any contrived striving or seeking—all of it is defilement. If you wish to directly realize the Path, an ordinary mind is the Path. What is meant by an ordinary mind? It has no contrivance, no right or wrong, no grasping or rejecting, no cutting off or permanence, no ordinary or sacred. The sutra says: 'Not the conduct of ordinary beings, not the conduct of sages—this is the conduct of bodhisattvas.' Right now, in walking, standing, sitting, lying down, responding to circumstances, and engaging with others—all of this is the Path. The Path is the dharma realm. Even the countless wondrous functions do not go beyond the dharma realm. If this were not so, how could we speak of the mind-ground dharma gate? How could we speak of the inexhaustible lamp? All dharmas are mind dharmas. All names are mind names. The myriad dharmas all arise from mind; mind is the root of the myriad dharmas. The sutra says: 'Recognizing the mind and penetrating the root—this is why one is called a shramana.' Names are equal, meanings are equal, and all dharmas are equal—pure and undefiled, without mix. If, within the gate of teachings, you attain freedom at all times, then whatever you establish as the dharma realm is entirely the dharma realm. If you establish Suchness, everything is Suchness. If you establish principle, all dharmas are principle. If you establish phenomena, all dharmas are phenomena. Lift one and a thousand follows; principle and phenomena are not separate. All is wondrous function; there is no other principle. It all comes from the turning of the mind. It is like the moon's reflection: there are many reflections, but only one true moon. The waters of many sources differ, but their wet nature is one. The myriad phenomena are many, but emptiness is one. The ways of expressing truth are many, but unobstructed wisdom is one. All such establishments arise from the one mind. Establishing is fine; sweeping away is fine. Both are wondrous functions. Wondrous functions are entirely yourself. There is no standing apart from the true. Where you stand is the true—all of it is your own body. If this were not so, then who else would it be? All dharmas are Buddha dharmas. All dharmas are liberation. Liberation is Suchness. All dharmas do not go beyond Suchness. Walking, standing, sitting, lying down—all are inconceivable functions, not waiting for a particular time. The sutra says: 'In every place, there is a Buddha.' The Buddha is the Able One, who has wisdom and skillfully understands beings' capacities, able to break through all the nets of beings' doubts, freeing them from the bonds of existence and non-existence. When the feelings of ordinary and sacred are exhausted, both self and dharmas are empty. Turning the unequaled wheel, surpassing all measure. Actions are unobstructed; principle and phenomena are both penetrated. Like clouds rising in the sky—suddenly there, then gone, leaving no trace. Like writing on water—patterns that neither arise nor cease. This is the great serene cessation. In bondage, it is called the Tathagata's womb. Released from bondage, it is called the great dharma body. The dharma body is inexhaustible, its substance without increase or decrease. It can be great or small, square or round. It responds to things and manifests forms, like the moon in water. It flows and functions ceaselessly, yet plants no roots. It does not exhaust the conditioned, nor does it abide in the unconditioned. The conditioned is the functioning home of the unconditioned; the unconditioned is the support of the conditioned. Not abiding in support—therefore it is said: 'Like space, it relies on nothing.' There is the meaning of mind's arising and ceasing, and the meaning of mind's Suchness. What is mind's Suchness? It is like a bright mirror reflecting images. The mirror is a metaphor for mind; images are a metaphor for dharmas. If the mind grasps dharmas, it gets entangled in externals—that is the meaning of arising and ceasing. If it does not grasp any dharma, that is the meaning of Suchness. Shravakas hear of Buddha nature; bodhisattvas see Buddha nature with their own eyes. Understanding that it is not two is called the nature of equality. The nature has no difference, but its functions differ. In delusion, it is consciousness; in awakening, it is wisdom. Following principle is awakening; following phenomena is delusion. Delusion is delusion about one's own original mind; awakening is awakening to one's own original nature. Once awakened, awakened forever—no longer falling back into delusion. Just as when the sun rises, darkness cannot remain; when the sun of wisdom rises, it does not coexist with the darkness of affliction. When you understand mind and its objects, deluded thoughts no longer arise. Since deluded thoughts no longer arise, this is the patient endurance of the unborn. What is originally present and now present does not depend on cultivating the Path or sitting in meditation. Not cultivating, not sitting—this is the Tathagata's pure meditation. If, right now, you see this truth clearly, you will not create karmic deeds but will simply pass through life according to conditions. One robe, one bowl, sitting and rising together. The precepts naturally accumulate, building pure karma. If you can do this, how could you fail to penetrate everything? You have been standing long. Take care."