---
title: "景德傳燈錄 · 鎮州臨濟義玄和尚語"
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/cmaarcak802f9jy04xq3ymnk8"
---

鎮州臨濟義玄和尚示眾曰。今時學人且要明取自己真正見解。若得自己見解。即不被生死染去住自由。不要求他殊勝殊勝自備。如今道流且要不滯於惑。要用便用。如今不得病在何處。病在不自信處。自信不及即便忙忙徇一切境。脫大德若能歇得念念馳求心。便與祖師不別。汝欲識祖師麼。即汝目前聽法底是。學人信不及便向外馳求。得者只是文字學。與他祖師大遠在。莫錯大德。此時不遇萬劫千生輪迴三界。徇好惡境向驢牛肚裏去也。如今諸人與古聖何別。汝且欠少什麼。六道神光未曾間歇。若能如此見。是一生無事人。一念淨光是汝屋裏法身佛。一念無分別光是汝報身佛。一念無差別光是汝化身佛。此三身即是今日目前聽法底人。為不向外求有此三種功用。據教三種名為極則。約山僧道三種是名言。故云身依義而立。土據體而論。法性身法性土明知是光影。大德。且要識取弄光影人。是諸佛本源。是一切道流歸舍處。大德。四大身不解說法聽法。虛空不解說法聽法。是汝目前歷歷孤明。勿形段者解說法聽法。所以山僧向汝道。五蘊身田內有無位真人。堂堂顯露無絲髮許間隔。何不識取。心法無形通貫十方。在眼曰見。在耳曰聞。在手執捉。在足運奔。心若不在隨處解脫。山僧見處坐斷報化佛頂。十地滿心猶如客作兒。等妙二覺如擔枷帶鎖。羅漢辟支猶如糞土。菩提涅槃繫驢馬橛。何以如斯。蓋為不達三祇劫空有此障隔。若是真道流盡不如此。如今略為諸人大約話破。自看遠近。時光可惜各自努力。珍重。

> Master Yixuan of Linji (Zhenzhou) addressed the assembly, saying: "Students of today, what matters is that you clearly understand your own true view. If you attain your own true view, you will not be tainted by birth and death—you will be free to come and go as you please. Do not seek after special attainments; special attainments will naturally be present. Now, fellow seekers, the key is not to remain stuck in confusion. Use \[your mind\] when needed—use it freely. If you cannot do so now, where does the problem lie? It lies in your lack of self-confidence. When confidence is insufficient, you frantically chase after every external circumstance. But if you, great practitioners, can stop the mind that ceaselessly seeks, you will be no different from the Patriarchs. Do you want to know the Patriarchs? The one right before you, listening to the Dharma, is exactly that. But because students lack faith, they run outside seeking—and what they attain is only book-learning, far removed from the Patriarchs. Do not be mistaken, great practitioners! If you miss this moment, you will wander for countless eons, revolving through the Three Realms, chasing after pleasing and displeasing states—ending up in the bellies of donkeys and oxen! How are you all any different from the ancient sages? What are you lacking? The spiritual radiance of the six senses has never once ceased. If you can see in this way, you are a person with no concerns for this entire life. A single thought of pure radiance—that is the Dharma-body Buddha in your own house. A single thought of non-discriminating radiance—that is your Reward-body Buddha. A single thought of non-differentiated radiance—that is your Emanation-body Buddha. These three bodies are precisely the person now listening to the Dharma before you. It is precisely because you do not seek outside that these three functions manifest. According to the teachings, these three are called the ultimate principle. But from this mountain monk's view, these three are merely names. Thus it is said: 'The body is established depending on meaning; the land is discussed based on essence.' The Dharma-nature body and Dharma-nature land—know clearly that these are but reflections and images. Great practitioners! What you must recognize is the one who manipulates these reflections and images—that is the source of all Buddhas, the home where every seeker returns. Great practitioners! The four-element body cannot explain or listen to the Dharma. Empty space cannot explain or listen to the Dharma. But that which is clearly and distinctly aware before your very eyes, having no shape or form—that is what explains and listens to the Dharma. Therefore, this mountain monk tells you: Within the field of the Five Aggregates, there is a True Person of No Rank, manifesting openly and clearly, without even the slightest gap. Why do you not recognize it? The mind-dharma is formless, yet it penetrates all ten directions. In the eye, it is seeing; in the ear, it is hearing; in the hand, it grasps; in the foot, it runs. If the mind is not attached, you are liberated everywhere. As for this mountain monk's view—it cuts off the crowns of Reward and Emanation Buddhas. Those who have fulfilled the Ten Grounds are like hired laborers. The Two Enlightenments of Equality and Wonder are like those wearing cangues and chains. Arhats and Pratyekabuddhas are like dung and earth. Bodhi and Nirvana are like hitching posts for donkeys and horses. Why is this so? Because they have not penetrated the emptiness of the three asamkhyeya kalpas—this very obstruction and separation exists only due to such \[conceptual attachment\]. If you are true seekers, none of this applies to you. Now, for your benefit, I have broadly revealed this to you. See for yourselves how near or far you are. Time is precious—each of you must strive diligently. Take care."