---
title: "景德傳燈錄 · 永嘉真覺大師證道歌"
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/cmaarccar02pgjy04wbvf6jcf"
---

### 永嘉真覺大師證道歌

> Song of Enlightenment by Master Yongjia Zhenjue

君不見。絕學無為閑道人。不除妄想不求真。無明實性即佛性。幻化空身即法身。法身覺了無一物。本源自性天真佛。五陰浮雲空去來。三毒水泡虛出沒。證實相無人法。剎那滅却阿鼻業。若將妄語誑眾生。自招拔舌塵沙劫。頓覺了如來禪。六度萬行體中圓。夢裏明明有六趣。覺後空空無大千。無罪福無損益。寂滅性中莫問覓。比來塵境未曾磨。今日分明須剖析。誰無念誰無生。若實無生無不生。喚取機關木人問。求佛施功早晚成。放四大莫把捉。寂滅性中隨飲啄。諸行無常一切空。即是如來大圓覺。決定說表真乘。有人不肯任情徵。直截根源佛所印。摘葉尋枝我不能。摩尼珠人不識。如來藏裏親收得六般神用空不空。一顆圓光色非色。淨五眼得五力。唯證乃知誰可測。鏡裏看形見不難。水中捉月爭拈得。常獨行常獨步。達者同遊涅槃路。調古神清風自高。貌悴骨剛人不顧。窮釋子口稱貧。實是身貧道不貧。貧則身常披縷褐。道即心藏無價珍。無價珍用無盡。利物應時終不吝。三身四智體中圓。八解六通心地印。上士一決一切了。中下多聞多不信。但自懷中解垢衣。誰能向外誇精進。從他謗任他非。把火燒天徒自疲。我聞恰似飲甘露。銷融頓入不思議。觀惡言是功德。此則成吾善知識。不因訕謗起怨親。何表無生慈忍力。宗亦通說亦通。定慧圓明不滯空。非但我今獨達了。河沙諸佛體皆同。師子吼無畏說。百獸聞之皆腦裂。香象奔波失却威。天龍寂聽生欣悅。遊江海涉山川。尋師訪道為參禪。自從認得曹谿路。了知生死不相干。行亦禪坐亦禪。語默動靜體安然。縱遇鋒刀常坦坦。假饒毒藥也閑閑。我師得見然燈佛。多劫曾為忍辱仙。幾迴生幾迴死。生死悠悠無定止。自從頓悟了無生。於諸榮辱何憂喜。入深山住蘭若。岑崟幽邃長松下。優遊靜坐野僧家。閴寂安居實瀟灑。覺即了不施功。一切有為法不同。住相布施生天福。猶如仰箭射虛空。勢力盡箭還墜。招得來生不如意。爭似無為實相門。一超直入如來地。但得本莫愁末。如淨瑠璃含寶月。既能解此如意珠。自利利他終不竭。江月照松風吹。永夜清宵何所為。佛性戒珠心地印。霧露雲霞體上衣降龍鉢解虎錫。兩股金鐶鳴歷歷。不是標形虛事持。如來寶仗親蹤跡。不求真不斷妄。了知二法空無相。無相無空無不空。即是如來真實相。心鏡明鑒無礙。廓然瑩徹周沙界。萬象森羅影現中。一顆圓明非內外。豁達空撥因果。漭漭蕩蕩招殃禍。棄有著空病亦然。還如避溺而投火。捨妄心取真理。取捨之心成巧偽。學人不了用修行。真成認賊將為子。損法財滅功德。莫不由斯心意識。是以禪門了却心。頓入無生智見力。大丈夫秉慧劍。般若鋒兮金剛焰。非但能摧外道心。早曾落却天魔膽。振法雷擊法鼓。布慈雲兮灑甘露。龍象蹴蹋潤無邊。三乘五性皆惺悟。雪山肥膩更無雜。純出醍醐我常納。一性圓通一切性。一法遍含一切法。一月普現一切水。一切水月一月攝。諸佛法身入我性。我性還共如來合。一地具足一切地。非色非心非行業。彈指圓成八萬門。剎那滅却阿鼻業。一切數句非數句。與吾靈覺何交涉。不可毀不可讚。體若虛空勿涯岸。不離當處常湛然。覓則知君不可見。取不得捨不得。不可得中只麼得。默時說說時默。大施門開無壅塞。有人問我解何宗。報道摩訶般若力。或是或非人不識。逆行順行天莫測。吾早曾經多劫修。不是等閑相誑惑。建法幢立宗旨。明明佛勅曹谿是。第一迦葉首傳燈。二十八代西天記。法東流入此土。菩提達磨為初祖。六代傳衣天下聞。後人得道何窮數。真不立妄本空。有無俱遣不空空。二十空門元不著。一性如來體共同。心是根法是塵。兩種猶如鏡上痕。痕垢盡除光始現。心法雙亡性即真。嗟末法惡時世。眾生福薄難調制。去聖遠兮邪見深。魔強法弱多怨害。聞說如來頓教門。恨不滅除令瓦碎。作在心殃在身。不須怨訴更尤人。欲得不招無間業。莫謗如來正法輪。旃檀林無雜樹。欝密深沈師子住。境靜林間獨自遊。走獸飛禽皆遠去。獅子兒眾隨後。三歲即能大哮吼。若是野干逐法王。百年妖怪虛開口。圓頓教勿人情。有疑不決直須爭。不是山僧逞人我。修行恐落斷常坑。非不非是不是。差之毫釐失千里。是即龍女頓成佛。非即善星生陷墜。吾早年來積學問。亦曾討疏尋經論。分別名相不知休。入海算沙徒自困。却被如來苦訶責。數他珍寶有何益。從來蹭蹬覺虛行。多年枉作風塵客。種性邪錯知解。不達如來圓頓制。二乘精進沒道心。外道聰明無智慧。亦愚癡亦小騃。空拳指上生實解。執指為月枉施功。根境法中虛揑怪。不見一法即如來。方得名為觀自在。了即業障本來空。未了還須償宿債。飢逢王饍不能餐。病遇醫王爭得差。在欲行禪知見力。火中生蓮終不壞。勇施犯重悟無生。早時成佛于今在。師子吼無畏說。深嗟懵懂頑皮靼多達切只知犯重障菩提。不見如來開祕訣。有二比丘犯婬殺。波離螢光增罪結。維摩大士頓除疑。還同赫日銷霜雪。不思議解脫力。此即成吾善知識。四事供養敢辭勞。萬兩黃金亦銷得。粉骨碎身未足醻。一句了然超百億。法中王最高勝。河沙如來同共證。我今解此如意珠。信受之者皆相應。了了見無一物。亦無人亦無佛。大千世界海中漚。一切聖賢如電拂。假使鐵輪頂上旋。定慧圓明終不失。日可冷月可熱。眾魔不能壞真說。象駕崢嶸謾進途。誰見螗蜋能拒轍。大象不遊於兔徑。大悟不拘於小節。莫將管見謗蒼蒼。未了吾今為君決。

> Don’t you see? The one who has quit learning and is free of effort, A hermit in the Way, Does not get rid of deluded thoughts Nor does he seek for truth. The real nature of ignorance is precisely Buddha-nature. This illusory, empty body is exactly the Dharma-body. When the Dharma-body is fully realized, there is not a single thing. The original source, the self-nature, is the natural, true Buddha. The five skandhas are like floating clouds, coming and going in vain. The three poisons are like bubbles on water, appearing and disappearing without substance. When one realizes the true mark of reality, there is no self and no Dharma. In an instant, the karma of Avīci Hell is wiped away. If I were to deceive sentient beings with false words, I would bring upon myself the punishment of having my tongue pulled out for eons like dust and sand. Suddenly awakened to the Tathāgata’s Zen, The six perfections and ten thousand practices are fulfilled within this body. In a dream, the six realms of existence are vividly real; After awakening, the great universe is empty and void. There is no merit or offense, no gain or loss. In the nature of quiescence, do not seek or inquire. In the past, the dust of sense objects was never polished away. Today, it must be clearly analyzed. Who is without thought? Who is without birth? If one is truly without birth, then there is nothing that is not born. Call out to that wooden man and ask him: If you seek Buddhahood by cultivating merit, when will you succeed? Let go of the four elements; do not cling to them. In the nature of quiescence, just eat and drink as you please. All conditioned things are impermanent and utterly empty— That is the great complete enlightenment of the Tathāgata. Decisive words express the true vehicle. If some refuse to accept, let them question as they wish. Cut directly to the root that the Buddha has sealed; Picking leaves and searching branches is not my way. The Maṇi pearl is not recognized by people; It is personally collected within the Tathāgata-garbha. Its six miraculous functions are both empty and not empty. A single perfect light is both form and not form. Purify the five eyes and attain the five powers. Only through direct realization can one know—who can measure it? Seeing shapes in a mirror is not difficult; But trying to catch the moon in water—how can you grasp it? Walk alone, always alone. The enlightened one travels together on the path to Nirvāṇa. With ancient tunes and pure spirit, one’s style is naturally lofty. Though the body is gaunt and bones rigid, others may not care. A poor monk claims to be poor, But in reality, though his body is poor, his Way is not. Poverty means his body often wears tattered clothes; The Way means his mind harbors priceless treasure. The priceless treasure is inexhaustible in use. It benefits beings in accord with conditions, never stingy. The three bodies and four wisdoms are perfectly contained within this body. The eight liberations and six super-knowledges are sealed in the mind-ground. A superior person resolves everything in one stroke. The mediocre and inferior hear much but believe little. Just clean the dusty clothes from your own bosom— Who needs to boast of diligence to others? Let others slander you; let them speak ill. Setting fire to the sky only tires oneself out. When I hear such words, it’s like drinking sweet dew; They dissolve, and I suddenly enter the inconceivable. See harsh words as virtue— This turns them into my good spiritual friend. If I don’t develop aversion or attachment because of criticism, What better way to show the power of patience and compassion in birthlessness? Understanding scriptures and explaining them: Both are perfected when calm awareness does not get stuck in emptiness. I am not the only one who has realized this— All Buddhas, countless as the Ganges’ sands, share the same nature. The lion’s roar is fearless speech; When other animals hear it, their brains split. The fragrant elephant flees, losing its might. Dragons and celestial beings listen quietly, filled with joy. Traveling rivers and seas, crossing mountains and streams, I sought teachers and inquired about the Way to practice Zen. Since recognizing the path of Caoxi, I have understood that birth and death are irrelevant. Walking is Zen, sitting is Zen. Speaking or silent, moving or still, the body is at ease. Even if I face a sharp blade, I remain calm. Even if I encounter poison, I stay unruffled. My teacher saw Dīpaṃkara Buddha; For many eons, he was a patient ascetic. Many times born, many times dead— Birth and death drift on without end. Since suddenly realizing birthlessness, What joy or worry could come from honor or disgrace? Enter deep mountains and dwell in hermitages, Among rugged cliffs and tall pines. Wander freely, sitting quietly in a rustic monk’s home. Living in silent peace is truly carefree. Awakening is complete without effort— All conditioned dharmas are different. Clinging to forms while giving creates heavenly blessings, Like shooting an arrow upward into the sky. When the arrow’s force is spent, it falls back down, Bringing misfortune in future lives. How much better is the gate of true suchness, free of effort— A single leap straight into the Tathāgata’s ground. If you gain the root, don’t worry about the branches. It’s like a pure crystal containing a precious moon. Once you understand this wish-fulfilling pearl, Benefiting yourself and others will never end. The river moon shines; the pine breeze blows. In the long, clear night, what is there to do? Buddha-nature, the precepts, and the mind-seal: The body’s robe is mist, dew, clouds, and light. The bowl that tames dragons, the staff that quiets tigers— The two metal rings jingle clearly. This is not for show or empty pretense; It is the actual trace of the Tathāgata’s precious staff. Do not seek truth; do not cut off delusion. Know that both are empty and without mark. No mark, no emptiness, no non-emptiness— That is the true mark of the Tathāgata. The mind-mirror is bright and unobstructed, Vast and clear, pervading worlds as numerous as sands. All myriad phenomena appear within it as reflections. A single perfect brightness is neither inside nor outside. Broad and shallow emptiness, ignoring cause and effect, Leads to reckless drifting and invites calamity. Abandoning existence and clinging to emptiness is the same sickness— It’s like fleeing from drowning only to jump into fire. Discard the deluded mind and grasp true principle— But the mind that grasps and discards becomes crafty deceit. Learners who don’t understand use it as practice, Mistaking a thief for their own son. Damaging Dharma wealth and destroying merit— All of this comes from this mind-consciousness. Therefore, the Zen gate eliminates the mind completely, And suddenly enters the power of seeing with birthless wisdom. A great person wields the sword of wisdom, Whose blade is Prajñā and flame is Vajra. Not only can it destroy the minds of heretics, But it has long since frightened the demons. Strike the Dharma-thunder, beat the Dharma-drum, Spread the cloud of compassion and sprinkle the sweet dew. The dragon and elephant tread, moistening all without limit. The three vehicles and five natures all wake up. The rich Snow Mountain has no mixture; It produces only ghee, which I always accept. One nature perfectly penetrates all natures. One Dharma completely contains all dharmas. One moon appears universally in all waters; All water-moons are gathered in that one moon. The Dharma-body of all Buddhas enters my nature, And my nature merges with the Tathāgata. One ground contains all grounds. It is neither form nor mind nor karma. In a snap, eighty thousand gates are perfected; In an instant, the karma of Avīci Hell is wiped away. All numbers and expressions are not numbers or expressions— What do they have to do with my spiritual awareness? It cannot be destroyed or praised. Its substance is like space, without boundary. It is always tranquil right where you are; If you seek it, you will find you cannot see it. Cannot grasp it, cannot abandon it. In the ungraspable, just get it this way. When silent, I speak; when speaking, I am silent. The great gate of giving is open without obstruction. If someone asks me what school I understand, I answer: the power of Mahāprajñā. Whether it’s right or wrong, people do not recognize it. Going against or with the current, even gods cannot fathom it. I cultivated for many eons long ago— This is not some casual deception. Set up the Dharma banner, establish the principle. Clearly, it is the Buddha’s decree from Caoxi. The first, Kāśyapa, transmitted the lamp; Twenty-eight generations recorded in the Western heavens. The Dharma flowed east into this land; Bodhidharma was the first patriarch. Six generations transmitted the robe, known to all under heaven. How many later people attained the Way without number! The true is not established; the false is originally empty. Existence and non-existence both let go—emptiness is not empty. The twenty gates of emptiness are originally not clung to; The one nature of the Tathāgata is the common substance. Mind is the root; dharmas are the dust— Both are like marks on a mirror. When the marks and dirt are completely removed, light appears. When mind and dharmas both vanish, the nature is true. Alas in the degenerate age, in evil times, Sentient beings have little merit and are hard to tame. Far from the sages, their heretical views are deep. Demons are strong, the Dharma is weak—much harm and hatred. When they hear of the Tathāgata’s sudden teaching, They wish to destroy it completely, smashing it to pieces. Actions are in the mind; calamity falls on the body. Do not complain or blame others. If you wish to avoid the karma of Avīci, Do not slander the true Dharma wheel of the Tathāgata. In the sandalwood forest, there are no mixed trees. Dense and deep, the lion dwells. In a quiet grove, he walks alone; Beasts and birds all flee far away. The lion cubs follow behind; At three years old, they can already roar. If a jackal pretends to be the Dharma king, Even after a hundred years, it roars in vain. The complete and sudden teaching doesn’t cater to human feelings. If there is doubt unresolved, it must be contested directly. It’s not that this mountain monk is asserting an ego; But in practice, one fears falling into the pits of nihilism or eternalism. Right is not right; wrong is not wrong. A hair’s breadth of difference leads to a thousand miles of error. When it’s right, the dragon girl instantly becomes a Buddha. When it’s wrong, the good star falls into hell. In my early years, I accumulated much learning. I also studied commentaries and searched sutras and shastras. Distinguishing names and forms without rest— It’s like counting sand grains in the sea, only tiring oneself. Then the Tathāgata severely scolded me: “What good is it to count another’s treasure?” All along, I stumbled about, realizing I was walking in vain. For many years, I uselessly wandered as a traveler of the world. With twisted seed-nature and mistaken understanding, One does not reach the Tathāgata’s complete and sudden teaching. The two vehicles practice diligently but lack the Way-mind. Heretics are clever but have no wisdom. They are both foolish and childish, Taking the empty fist as real substance. Clinging to the pointing finger as the moon, they waste their effort. In the realm of sense-organs and objects, they fabricate absurdities. Not seeing a single dharma is the Tathāgata; Then you can be called Guanshiyin. When realized, the obstacle of karma is originally empty. When not realized, you still must repay old debts. When hungry, you cannot eat the king’s meal; When sick, even meeting the king of doctors cannot cure you. Practicing Zen amid desires, you know the power of insight— A lotus blooming in fire never decays. The young man Sudarśana broke heavy precepts yet realized birthlessness, Becoming a Buddha long ago, still present today. The lion’s roar, the fearless teaching— How it pities the dull and stubborn! <note>tough-skinned</note> They only know that heavy precept-breaking hinders enlightenment, But do not see the Tathāgata’s secret teaching. Two monks committed one of adultery and one of murder. Upāli, with his dim lamp-like clarity, only increased their guilt. The great Vimalakīrti instantly eliminated their doubt— It was like the blazing sun melting frost and snow. Inconceivable power of liberation— This becomes my good spiritual friend. I dare not refuse the offering of the four necessities, And even ten thousand ounces of gold can be consumed. Grinding my bones to dust is not enough to repay— One word of clarity surpasses a hundred billion. The king of dharmas, the highest and most sublime, Is witnessed by countless Buddhas as numerous as the Ganges’ sands. Now that I understand this wish-fulfilling pearl, Those who accept and uphold it will all respond accordingly. Clearly seen: not a single thing— No self, no Buddha. The great universe is a bubble in the ocean. All sages and saints are like lightning striking the face. Even if an iron wheel spins above my head, My perfect wisdom and calm remain and are never lost. The sun can grow cold, the moon can grow hot— But demons cannot destroy the true teaching. The elephant chariot, mighty and slow, advances along the road— Who has ever seen a praying mantis stop its wheel? The great elephant does not travel on rabbit paths. Great awakening is not bound by petty etiquette. Do not use your pipe-view to slander the vast sky. If you haven’t awakened, I will now decide it for you.