---
title: "景德傳燈錄 · 杭州五雲和尚坐禪箴"
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/cmaarccar02pfjy04v658113t"
---

### 杭州五雲和尚坐禪箴

> Hangzhou Wuyun Monk's Meditation Admonition

坐不拘身禪非涉境。拘必乃疲涉則非靜。不涉不拘真光逈孤。六門齊應萬行同敷。嗟爾初機未達玄微。處沈隨掉能所支離。不有權巧胡為對治。驅策抑按均調惛亂。息慮忘緣乍同死漢。隨宜合開靡專壁觀達磨大師正付法眼外。委示初機修心之要。啟四門四行。匪專一也馳想頗多安那鉢那或掉舉猛利及惛住等。宜易觀修於數息。或出或入不得交互沿流劍閣無滯木鵝。如火得水如病得醫。病瘳醫罷火滅水傾。一念清淨體寂常靈。是靈是寂非靈非寂。是非迭生犯過無極。前滅後興還如步走。患乎不知知則無咎。日由背夜鏡奚照後。此則不然圓明通透。照而不緣寂而誰守。萬象瀛漚太虛閃電。摧壞魔宮衝倒佛殿。跛者得履瞽者發見。法界塵寰齊輪頓現。曠蕩郊𮠔或坐或眠。既明方便乃號金仙。吾雖強說爰符聖言。聖言何也要假重宣。不動不禪是無生禪。又云。若學諸三昧。是動非坐禪。心隨境界流。云何名為定。故知歷代祖。唯傳此一心。祖光既遠大。吾子幸堪任。聊述無言旨。乃曰坐禪箴。

> Sit without clinging to body; practice Chan without grasping at states. If attached, you will tire; if grasping, stillness is lost. Free from both grasping and clinging, true radiance stands solitary. The six gates respond in unison; myriad practices flourish together. Alas, you beginners have yet to reach the subtle mystery. You sink into dullness or float in restlessness, separating subject and object. Without skillful means, how can you counter these? Guide, suppress, balance, and regulate drowsiness and distraction. Stop thoughts and let go of entanglements, for a moment resembling a dead man. Adjust methods as appropriate, not rigidly focusing on wall gazing alone. <note>Master Bodhidharma, after transmitting the Dharma-eye, specifically revealed the essentials of mind cultivation for beginners. He opened the Four Gates and Four Practices, not insisting on only one method.</note> When thoughts run wild, use Anapana (counting the breath). <note>When restlessness is fierce or the mind sinks into dullness, change the contemplation to counting breaths—either exhalation or inhalation, without mixing them.</note> Follow the current like a log boat through Sword-Gorge Pass; do not cling like a wooden goose. Like fire meeting water, like a patient finding medicine— When illness heals, medicine is cast aside; when fire is spent, water is poured out. One thought becomes pure; the essence abides in stillness and constant radiance. This radiance is stillness; this stillness is radiance. Yet beyond radiance and stillness, arising “is” and “is not” gives birth to endless faults. The former ceases, the later arises—this is like walking step by step. The trouble lies in not knowing; once known, there is no fault. The day hides not the night; the mirror shines not on what is behind. This is not so; perfect clarity penetrates through. Shine without grasping; be still, and who guards it? Myriad phenomena are like bubbles in the vast ocean, like lightning in the boundless sky. Smash the demon’s palace; topple the Buddha’s hall. The lame gain shoes; the blind see clearly. The universe of realms, the dusty worlds—all appear in one instant. In the vast, open plain, whether sitting or lying down— Once you clearly understand the skillful means, you are called the Golden Immortal. Though I speak forcefully, it accords with the sage’s words. What are the sage’s words? They need to be proclaimed again: “Neither moving nor practicing Chan—this is the Chan of non-arising.” Also it is said: “If you learn all the samadhis, that is movement, not sitting in Chan. If the mind flows along with states, how can it be called stillness?” Thus know that successive patriarchs transmitted only this one mind. The patriarch’s light has now spread far; my son, you are worthy to bear it. I merely attempt to convey the doctrine beyond words, and thus compose this “Sitting Chan Admonition.”