---
title: "景德傳燈錄 · 五臺山鎮國大師澄觀答皇太子問心要"
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/cmaarccar02pejy04wke5x6ai"
---

### 五臺山鎮國大師澄觀答皇太子問心要

> Master Chengguan of Zhenguo Temple on Mount Wutai Answers the Crown Prince's Questions on the Essence of Mind

至道本乎其心。心法本乎無住。無住心體靈知。不昧性相寂然。包含德用該攝內外。能深能廣非有非空。不生不滅無終無始。求之而不得。棄之而不離。迷現量則惑苦紛然。寤真性則空明廓徹。雖即心即佛。唯證者方知。然有證有知則慧日沈沒於有地。若無照無悟則昏雲掩蔽於空門。若一念不生則前後際斷。照體獨立物我皆如。直造心源無智無得。不取不捨無對無修。然迷悟更依真妄相待。若求真去妄。猶棄影勞形。若體妄即真。似處陰影滅。若無心忘照。則萬慮都捐。若任運寂知則眾行爰起。放曠任其去住。靜鑒覺其源流。語默不失玄微。動靜未離法界。言止則雙亡知寂。論觀則雙照寂知。語證則不可示人。說理則非證不了。是以悟寂無寂真知無知。以知寂不二之一心。契空有雙融之中道。無住無著莫攝莫收。是非兩亡能所雙絕。斯絕亦寂則般若現前。般若非心外新生。智性乃本來具足。然本寂不能自現。實由般若之功。般若之與智性翻覆相成。本智之與始修實無兩體。雙亡正入則妙覺圓明。始末該融則因果交徹。心心作佛。無一心而非佛心。處處成道。無一塵而非佛國。故真妄物我舉一全收。心佛眾生渾然齊致。是知迷則人隨於法。法法萬差而人不同。悟則法隨於人。人人一智而融萬境。言窮慮絕何果何因。體本寂寥孰同孰異。唯忘懷虛朗消息沖融。其猶透水月華。虛而可見。無心鑑象照而常空矣。

> The ultimate path is grounded in the mind. The mind’s nature is grounded in non-attachment. The essence of the unattached mind is spiritual awareness, clear and unfaltering. Its nature and characteristics are serene and still, encompassing all virtues and embracing both inner and outer. It is both profound and vast, neither existing nor empty, neither born nor destroyed, without beginning or end. Seek it and you cannot find it; abandon it and you cannot leave it. If you are deluded by immediate appearances, confusion and suffering abound. If you awaken to true nature, emptiness and clarity expand broadly. Though the mind itself is Buddha, only those who realize it truly know. Yet if there is realization and knowing, the sun of wisdom sinks into the ground of existence. If there is no illumination and no awakening, dark clouds obscure the gate of emptiness. But if not a single thought arises, the boundaries of past and future are severed. The illuminating essence stands alone, self and other are one. Directly reaching the source of the mind, there is no wisdom, no attainment. No grasping, no rejecting, no opposition, no cultivation. Yet delusion and awakening depend on each other; truth and falsity coexist. If you seek truth and discard falsity, it is like abandoning your shadow while tiring your body. If you realize that falsity is truth, it is like standing in the shade where the shadow disappears. If you are mindless and forget illumination, all worries are cast aside. If you let things be and abide in tranquil knowing, all actions arise naturally. Be at ease with coming and going. Quietly discern the origin of your mindstream. In speech or silence, never lose the subtle mystery. In activity or stillness, never leave the Dharma realm. Speaking of cessation, both knowledge and tranquility are gone. Discussing contemplation, both tranquility and knowledge are illuminated. To speak of realization is impossible to show others. To explain the principle is only understood through direct realization. Therefore, realizing stillness means there is no stillness; true knowing means there is no knowing. Unite knowledge and stillness as the one mind, aligned with the Middle Way where emptiness and existence merge. No attachment, no grasping, no holding back, no collecting. Both right and wrong vanish; subject and object are both cut off. When this cutting off itself is stilled, Prajna appears before you. Prajna does not arise from outside the mind; wisdom-nature is inherently complete. Yet original stillness cannot manifest on its own; it truly depends on the power of Prajna. Prajna and wisdom-nature complement and refine each other. Original wisdom and cultivated practice are ultimately one essence. When both are vanished and one enters directly, wondrous enlightenment is perfectly clear. From beginning to end, cause and effect interpenetrate seamlessly. Thought after thought is Buddha-making; no thought is not Buddha-mind. Place after place is path-realization; no dust mote is not Buddha-land. Therefore, truth and falsity, self and other, include all when one is grasped. Mind, Buddha, and all beings are entirely the same. Know that when deluded, people follow dharmas, and each dharma differs endlessly. When awakened, dharmas follow people, and each person's one wisdom merges with myriad realms. Words end, thoughts cease; what cause, what effect? The essence is originally silent; who is same, who is different? Only let go of attachments, open and clear, harmonizing all. It is like the moon’s reflection in water—visible yet empty, like an image reflected by a mindless mirror, shining yet always empty.