---
title: "景德傳燈錄 · 牛頭山初祖法融禪師心銘"
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/cmaarccar02p9jy04ill6qxe0"
---

### 牛頭山初祖法融禪師心銘

> Ox-Head Mountain Founder Chan Master Farong's Heart Inscription

心性不生何須知見。本無一法誰論熏鍊。往返無端追尋不見。一切莫作明寂自現。前際如空知處迷宗。分明照境隨照冥蒙。一心有滯諸法不通。去來自爾胡假推窮。生無生相生照一同。欲得心淨無心用功。縱橫無照最為微妙。知法無知無知知要。將心守靜猶未離病。生死忘懷即是本性。至理無詮非解非纏。靈通應物常在目前。目前無物無物宛然。不勞智鑒體自虛玄。念起念滅前後無別。後念不生前念自絕。三世無物無心無佛。眾生無心依無心出。分別凡聖煩惱轉盛。計校乖常求真背正。雙泯對治湛然明淨。不須功巧守嬰兒行。惺惺了知見網轉彌。寂寂無見暗室不移。惺惺無妄寂寂明亮。萬象常真森羅一相。去來坐立一切莫執。決定無方誰為出入。無合無散不遲不疾。明寂自然不可言及。心無異心不斷貪淫。性空自離任運浮沈。非清非濁非淺非深。本來非古見在非今。見在無住見在本心。本來不存本來即今。菩提本有不須用守。煩惱本無不須用除。靈知自照萬法歸如。無歸無受絕觀忘守。四德不生三身本有。六根對境分別非識。一心無妄萬緣調直。心性本齊同居不携。無生順物隨處幽棲。覺由不覺即覺無覺。得失兩邊誰論好惡。一切有為本無造作。知心不心無病無藥。迷時捨事悟罷非異。本無可取今何用棄。謂有魔興言空象備。莫滅凡情唯教息意。意無心滅心無行絕。不用證空自然明徹。滅盡生死冥心入理。開目見相心隨境起。心處無境境處無心。將心滅境彼此由侵。心寂境如不遣不拘。境隨心滅心隨境無。兩處不生寂靜虛明。菩提影現心水常清。德性如愚不立親疎。寵辱不變不擇所居。諸緣頓息一切不憶。永日如夜永夜如日。外似頑嚚內心虛真。對境不動有力大人。無人無見無見常現。通達一切未嘗不遍。思惟轉昏汩亂精魂。將心止動轉止轉奔。萬法無所唯有一門。不入不出非靜非諠。聲聞緣覺智不能論。實無一物妙智獨存。本際虛冲非心所窮。正覺無覺真空不空。三世諸佛皆乘此宗。此宗豪末沙界含容。一切莫顧安心無處。無處安心虛明自露。寂靜不生放曠縱橫。所作無滯去住皆平。慧日寂寂定光明明。照無相苑朗涅槃城。諸緣忘畢詮神定質。不起法座安眠虛室。樂道恬然優遊真實。無為無得依無自出。四等六度同一乘路。心若不生法無差互。知生無生現前常住。智者方知非言詮悟。

> The nature of mind is unborn—why need knowledge or views? In truth there’s not a single thing, so who speaks of training or refinement? Going and coming have no endpoint, seeking you cannot find it. Do nothing at all, and bright stillness appears of itself. The past is like empty space—where you think you know, you've lost the source. Clearly it illuminates all realms, yet following the light, you fall into darkness. When the mind stalls on one thing, no dharma can flow through. Coming and going happen on their own—why force investigations? Birth has no mark of birth, and illumination is one with birth. If you wish the mind to be pure, use no effort with no-mind. Everywhere, with nothing to illuminate—this is most subtle. Know the dharma as no-knowledge, and no-knowledge is the essential knowledge. Holding the mind in stillness is still not free from sickness. Letting go of birth and death, forgetting both—that is your original nature. The ultimate principle has no explanation, neither needing release nor binding. Spiritual clarity responds to things, always right before your eyes. Right before your eyes there is nothing, yet that nothing is fully present. No need for intellectual discernment—the substance itself is empty and mysterious. Thoughts arise and cease, but before and after have no difference. When the latter thought does not arise, the former vanishes on its own. Past, present, future have no things, no mind, no Buddha. Sentient beings have no mind, and rely on no-mind to emerge. Distinguishing ordinary from holy only stirs up more affliction. Calculating and measuring go against the natural, seeking truth turns away from the right. Both sides cut off, the mind is clear and bright like still water. No need for clever skill—just abide in the practice of an infant. Alert and knowing, the net of views only tightens further. Still and silent, with no seeing, you remain stuck in a dark room. Alert without grasping, still and brightly clear. All phenomena are ever real, a vast array that is one form. Walking, sitting, standing—do not cling to any of it. With no fixed direction, who comes and goes? No union, no separation, not slow, not fast. Bright stillness is natural, beyond words or description. The mind has no other mind—do not cut off greed or desire. When nature is empty, it releases itself, letting rise and fall happen freely. Not clear, not murky, not shallow, not deep. Originally it is not ancient, though appearing it is not now. Now has no dwelling—see now and see the original mind. Originally it does not exist, yet this very moment is the original. Bodhi is inherently present—no need to guard it. Afflictions are inherently absent—no need to remove them. Spiritual knowing illuminates itself, and all dharmas return to suchness. No return, no receiving—cut off observation and forget guarding. The four virtues do not arise, the three bodies are originally present. The six sense faculties encounter objects—discrimination is not true consciousness. When the one mind is without delusion, all conditions become straight and true. Mind-nature is originally equal, dwelling together without separation. Unborn, it goes along with things, resting peacefully wherever it is. Awakening comes through non-awakening—when you awaken, there is no awakening. Sides of gain and loss—who discusses good and bad? All conditioned things are originally uncreated. Know that mind is not mind—no sickness, no medicine. When deluded, you abandon things; when awakened, there is no difference. Originally there was nothing to grasp—why now talk of letting go? If you speak of demons arising, then say appearances of the void. Do not extinguish ordinary feelings—just teach the mind to rest. When thoughts cease, mind stops; when mind stops, action ends. No need to realize emptiness—naturally it is clear and penetrating. Extinguish birth and death completely, still the mind and enter principle. Open your eyes and see forms—the mind arises following objects. Where the mind abides, there is no object; where the object is, there is no mind. If you use mind to extinguish objects, both sides invade each other. When mind is still, objects are thus—neither chased nor restrained. Objects vanish with mind, mind disappears with objects. Neither arising anywhere, stillness becomes empty and clear. Bodhi reflects like a shadow, the mind-water always pure. Virtue is like being dull—no distinctions of close or distant. Honor or disgrace do not change you—no choosing where to dwell. All conditions suddenly cease, remembering nothing. Everlasting day like night, everlasting night like day. Outwardly seeming foolish, inwardly the mind is truly real. Unmoved by objects—this is the great person of power. No self, no seeing—yet no-seeing constantly appears. Penetrating everything, never not pervading. Thinking only stirs confusion and disturbs the vital spirit. If you use mind to stop movement, the more you stop, the more it runs. All dharmas have nowhere to rest—only one gate remains. Not entering, not leaving—neither stillness nor noise. Sravakas and pratyekabuddhas cannot understand with wisdom. In truth there is not a single thing—only the marvelous wisdom remains. The ultimate foundation is empty and still, beyond the reach of mind. Right awakening has no awakening, true emptiness is not empty. All Buddhas of past, present, and future ride this very tradition. This tradition holds the tip of a hair and the vast universe alike. Pay no attention to anything—rest the mind in nowhere. With nowhere to rest the mind, empty brightness naturally reveals itself. Stillness does not arise, free and open in all directions. Action is without obstruction, coming and going are both peaceful. The sun of wisdom is still, the light of samadhi shines bright. Illuminating the formless garden, brightening the city of nirvana. All conditions are forgotten—words and spirit both settle. Without leaving the dharma seat, sleep peacefully in the empty room. Joyful in the Way, calm and content, wandering freely in truth. No action, no attainment—rely on nothing and emerge on your own. The four equalities and six perfections—all are one vehicle path. If mind does not arise, dharmas have no conflict or confusion. Know that arising is non-arising—this is always present before you. Only the wise truly know—it’s not something words can grasp.