---
title: "景德傳燈錄 · 荷澤大師顯宗記"
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/cmaarccar02pcjy048t1kzkf0"
---

### 荷澤大師顯宗記

> Record of Master Heze's Manifestation of the True Nature

無念為宗無作為本。真空為體妙有為用。夫真如無念非想念而能知實相。無生豈色心而能見。無念念者即念真如。無生生者即生實相。無住而住常住涅槃。無行而行即超彼岸。如如不動動用無窮。念念無求求本無念。菩提無得淨五眼而了三身。般若無知運六通而弘四智。是知即定無定。即慧無慧。即行無行。性等虛空體同法界。六度自茲圓滿。道品於是無虧。是知我法體空有無雙泯。心本無作道常無念。無念無思無求無得。不彼不此不去不來。體悟三明心通八解。功成十力富有七珍。入不二門獲一乘理。妙中之妙即妙法身。天中之天乃金剛慧。湛然常寂應用無方。用而常空空而常用。用而不有即是真空。空而不無便成妙有。妙有即摩訶般若。真空即清淨涅槃。般若是涅槃之因。涅槃是般若之果。般若無見能見涅槃。涅槃無生能生般若。涅槃般若名異體同。隨義立名故云法無定相。涅槃能生般若即名真佛法身。般若能建涅槃。故號如來知見。知即知心空寂。見即見性無生。知見分明不一不異。故能動寂常妙理事皆如如。即處處能通達。即理事無礙。六根不染即定慧之功。六識不生即如如之力。心如境謝境滅心空。心境雙亡體用不異。真如性淨慧鑒無窮。如水分千月能見聞覺知。見聞覺知而常空寂。空即無相。寂即無生。不被善惡所拘。不被靜亂所攝。不厭生死不樂涅槃。無不能無有不能有。行住坐臥心不動搖。一切時中獲無所得。三世諸佛教旨如斯。即菩薩慈悲遞相傳受。自世尊滅後。西天二十八祖共傳無住之心。同說如來知見。至於達磨。屆此為初遞代相承於今不絕。所傳祕教要藉得人。如王髻珠終不妄與。福德智慧二種莊嚴。行解相應方能建立。衣為法信。法是衣宗。唯指衣法相傳更無別法。內傳心印印契本心。外傳袈裟將表宗旨。非衣不傳於法。非法不受於衣。衣是法信之衣。法是無生之法。無生即無虛妄乃是空寂之心。知空寂而了法身。了法身而真解脫。

> Non-thought is the foundation; non-action is the root. True emptiness is the essence, and wondrous being is the function. The ultimate reality, being without thought, cannot be known by thinking; the true form, being without arising, cannot be seen by form or mind. To be mindful without intention is to be mindful of the ultimate reality; to give rise to life without birth is to give rise to the true form. Dwell nowhere, yet dwell eternally in nirvana; act without action, yet transcend to the other shore. In stillness, yet ever moving; in motion, function without end. Moment by moment, seek nothing; that seeking itself is originally without thought. Enlightenment has nothing to attain, yet it purifies the five eyes and perfects the three bodies. Transcendent wisdom has no knowledge, yet it wields the six superpowers and unfolds the four wisdoms. Thus we know: meditation is without meditation, wisdom is without wisdom, practice is without practice. Their nature is equal to empty space, their essence identical with the dharma realm. The six perfections are thus complete; the thirty-seven factors of enlightenment are thus without deficiency. The self and dharmas are inherently empty; both being and non-being are transcended. The mind is fundamentally without action, the Way is always without thought: no thought, no thinking, no seeking, no attainment. Neither that nor this, neither coming nor going. Realize the three insights, penetrate the eight liberations. Complete the ten powers, be endowed with the seven treasures. Enter the non-dual gate, obtain the principle of the one vehicle. The wonder beyond wonder is the wondrous Dharmakaya; the heaven above heavens is the adamantine wisdom. Tranquil and utterly still, it responds without limit; in function it is ever empty, in emptiness it is ever functional. Function without existence is true emptiness; emptiness without nothingness becomes wondrous being. Wondrous being is Mahaprajna; true emptiness is pure nirvana. Prajna is the cause of nirvana, nirvana is the fruit of prajna. Prajna has no seeing, yet can see nirvana; nirvana has no arising, yet can give rise to prajna. Nirvana and prajna have different names but the same essence; names are established according to meaning, so it is said that dharmas have no fixed characteristics. When nirvana gives rise to prajna, it is called the true buddha-dharmakaya; when prajna establishes nirvana, it is called the Tathagata's knowledge and vision. Knowledge is knowing the mind's emptiness and stillness; vision is seeing the nature without arising. Knowledge and vision are clear, neither one nor different. Thus movement and stillness are ever wonderful, and principle and phenomena are both thus. At all times, it can penetrate everywhere; principle and phenomena are unobstructed. When the six senses are not defiled, that is the work of concentration and wisdom; when the six consciousnesses do not arise, that is the power of thusness. When the mind and its objects dissolve, when objects cease and the mind is empty, both mind and objects vanish—essence and function are not different. The true nature is pure, and wisdom illuminates without limit, like the moon reflecting in a thousand waters, enabling seeing, hearing, feeling, and knowing. Yet seeing, hearing, feeling, and knowing are always empty and still. Empty means formless; still means unborn. It is not confined by good or evil, not seized by tranquility or disturbance, not weary of samsara, not delighting in nirvana. Non-being cannot make it non-existent; being cannot make it exist. Whether walking, standing, sitting, or lying down, the mind is unmoved. At all times, one attains nothing. The teachings of the Buddhas of the three times are just like this. Thus the Bodhisattvas, out of compassion, transmitted them one to another. Since the World-Honored One's nirvana, the twenty-eight patriarchs of the West have together transmitted the mind of non-abiding and spoken of the Tathagata's knowledge and vision. When it reached Bodhidharma, it came to this land as the first patriarch, and has been passed down successively without interruption to this day. The secret teaching passed on must be given to a worthy person. It is like the jewel in the king's topknot—never given recklessly. Both merit and wisdom, two kinds of adornment, are necessary; only when practice and understanding correspond can it be established. The robe is the token of the dharma; the dharma is the essence of the robe. Only the robe and dharma are transmitted; there is no other dharma. Inwardly, the mind-seal is transmitted to confirm the original mind; outwardly, the robe is transmitted as a symbol of the teaching. Without the robe, the dharma is not transmitted; without the dharma, the robe is not received. The robe is the token robe of the dharma; the dharma is the unborn dharma. The unborn means no falsehood—this is the empty mind. Know emptiness and stillness to understand the Dharmakaya; understand the Dharmakaya to attain true liberation.