---
title: "景德傳燈錄 · 魏府華嚴長老示眾"
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/cmaarccas02q4jy043zlwbjmc"
---

### 魏府華嚴長老示眾

> Huayan Elder of Weifu Addresses the Assembly

佛法事在日用處。在爾行住坐臥處喫茶喫飯處言語相問處。所作所為舉心動念又却不是也。會麼。若會得即今無礙自在真人。若也未會則是箇檐枷帶鎖重罪之人。何故如此。佛法不遠隔塵沙劫。爾一念中見得。在爾眉毛鼻孔上。爾若不見得。如接竹點月在處。切莫思惟不可言語。爾時中承何恩力。若知得爾須有箇歡喜處。古人道。常寂寂常歷歷。諸佛不求覓。眾生斷消息。爾會得麼。一切諸法本無情。一切諸佛本自靈。混然同太虛無欠亦無餘。會麼。若不會直是箇觸途成滯。不知箇身落地處茫茫劫劫只是戀物著境認色為實。不捨恩愛癡迷財寶。立我爭人一團子意氣。些子箇違情面青面赤。說強道弱。我不受人欺瞞。我是大丈夫兒。養妻養子。爾豈知在業海之中罪坑之內。喫肉如似餓鬼吞屍。噇酒如餓狗飲水。愛色如渴蠅咂血。不知此身是大禍患恣縱無明愚養意氣。不久敗壞浪死虛生。枉經千劫徒然出沒。何不識取金剛堅固之體長生不滅之道。在世頭枿枿地。口子吧吧地。眼子眨眨地。無常殺鬼到來向床上。猶似使心用行戀財戀境。驀然驅去見閻老子。一詞不措鐵罏火炭銅柱刀山盡為戲翫。恁時追悔大段難為免離。爾如今病未來尋身。何不於十二時中求一毫善利辨取津梁。幻化色身憑何為實。諸佛過去留經造論。一切善法與爾初學底人。懺罪滅障漸漸增長利益。求善知識開示解脫法門。向無明性中認取箇真實主人。於萬劫中得箇人身也不容易。爾還知箇身本性與佛同時本無欠少。有一大事在爾尿囊裏糞堆頭。光爍爍地圓陀陀地。還信得及麼。若信不及也從爾深坑罪海永墮沈淪。爾若迴光返照。於一剎那中即心念息。時中迷惑煩惱癡暗狂情頓自消滅。諸緣境界轉為甘露醍醐安樂國土。豈不是好否。聖人道。萬法從心生。萬法從心滅。皆由爾心。善惡也只由爾心。地獄天堂也只由爾心。只今相應與佛合。智即是佛也更無相誑。直下奉信無疑心即正覺。又何必歷僧祇大劫。此身今生甚大難遇。莫道我是凡夫自家退屈。千經萬論只為眾生迷亂不識本性。爾暫時間那取些子貪物底工夫。看經書上義理。只言眾生被一切境攝。著慾之故。山僧苦口實為忉忉。爾還肯麼。爾還信麼。尋常著寒著熱。些子違情喫辛受苦不得却。於日用時中自不醒悟。整頓取心好為取身好。百年如箭富貴如夢。恩情也只不久。百年無多日。頭白是病來。病是業債來。業債是死來。死是地獄來。爾莫道。我為人平生好心吉善。只依本分不作惡事我無罪過。別教爾有箇好生處。我即今朝未信爾在何故爾平等在甚處。爾還知否。不依佛法一切法皆是邪法外道見解。更莫說擔人擔。我貪色愛財餐魚啖肉妄言綺語。日費上事罪業極深。爾莫道。我捨財造塔起殿設僧轉經。便為長久功德。以此為實未可託倚眾中。老和尚也為爾不得。爾還知麼。爾有千般萬種無明罪業。佛亦為爾不得。須是爾自家著力前程自辦。爾若作一切有為功德。只是造業增長頑福。不生箇清淨知見。山僧雖然。求得供養日夜不安為慮未是在。還知麼。一任爾說向諸方。耆宿笑我也。嫌山僧不得。欲問爾施主得錢處。想爾應不濟潤於人。不救拔貧苦者。了得了取喫休。了取著休。早修行休。度此身休。悔取心休。悔取心休伏惟珍重。

> The Buddha-dharma is found in your everyday life—in your walking, standing, sitting, and lying down; in your drinking tea and eating meals; in your conversations with others. But when you deliberately try to grasp it in your actions or stir your mind to think about it, it slips away. Do you understand? If you do, then right now you are a free and unburdened person of true reality. If not, you are a heavy sinner dragging chains and wearing cangues. Why is that? The Buddha-dharma is not far away—not even a hairsbreadth away, nor separated by countless eons. In a single thought, you can see it. It rests right on your eyebrows and before your nostrils. If you cannot see it, it's like trying to catch the moon's reflection by poking at bamboo poles. Do not mull it over, for it cannot be put into words. At this very moment, what power sustains you? If you recognize this, you will find something to rejoice in. An ancient master said: "Always still, always clear. Buddhas seek nothing; sentient beings have lost the news." Do you understand? All dharmas are fundamentally without feeling; all Buddhas are inherently numinous. They merge wholly with the great void—nothing lacking, nothing in excess. Do you get it? If not, you will stumble at every turn, not knowing where to land. You drift through eon after eon, clinging to things, attached to appearances, mistaking form for reality. You cannot let go of love and attachment; you are foolishly obsessed with wealth. You build up a self and fight with others over trivial pride. When things go slightly against your wishes, your face flushes red or pales. You argue about who is strong and who is weak. "I won't be fooled by anyone. I am a real man. I support my wife and children." Little do you know you are in an ocean of karma, inside a pit of sin. You eat meat like a hungry ghost devouring corpses; you guzzle alcohol like a starving dog drinking water; you chase after sensual forms like a thirsty fly lapping at blood. You do not realize that this body is a great calamity. You indulge your ignorance, feed your arrogance, and soon enough you will decay and perish—a wasted life, a hollow existence. You pass through a thousand eons for nothing, endlessly sinking and surfacing. Why not recognize the indestructible diamond-like nature—the path of long life without end? In this world, you walk around with your head bobbing, mouth chattering, eyes blinking. Then the death-dealing demon arrives at your bedside. Even then you still scheme and calculate, clinging to wealth and appearances. Suddenly you are dragged away to face King Yama. You cannot utter a single word of defense. The iron furnace, burning coals, copper pillars, and mountain of knives all become your playground. At that point, regret will not save you—escape will be impossible. Now, before sickness comes, why not seek your own body? Why not use the twelve hours of each day to cultivate even a sliver of good, to prepare a raft for crossing? What is real about this illusory, ever-changing body? The Buddhas of the past have left us scriptures and treatises—all good dharmas—for you beginners to repent your sins, dissolve your obstructions, and gradually grow in benefit. Seek out good spiritual teachers to reveal the door of liberation. In the midst of your ignorant nature, recognize the true master within. To obtain a human body after ten thousand eons is no easy feat. Do you know that this body's original nature was born at the same time as the Buddhas, lacking nothing from the very start? There is one great matter resting right in your piss bag, right on your dung heap—radiant, luminous, perfectly round and whole. Can you believe it? If you cannot, then you will sink forever in the deep pit of sin, drowning in the ocean of karma. But if you turn your light around and shine it back, in a single instant your thoughts will come to rest. The confusion, afflictions, ignorance, and wild delusions of the moment will suddenly dissolve. All conditions and sense objects will transform into ambrosia and nectar—a land of peace and bliss. Isn't that wonderful? The sages say: "All dharmas arise from the mind; all dharmas cease with the mind." Everything comes from your mind. Good and evil come from your mind alone. Hell and heaven come from your mind alone. If right now you align with the Buddhas, your wisdom itself is Buddha—there is no deception between you and awakening. If you can simply trust without doubt, your mind is already perfect enlightenment. Why would you need to endure countless eons of practice? This human body is extremely difficult to encounter in this very life. Do not say, "I am just an ordinary person," and sell yourself short. All the thousands of scriptures and ten thousand treatises exist only because sentient beings are confused and cannot recognize their own true nature. Take a moment away from your greedy pursuits and open a scripture to see its meaning. It only says that sentient beings are trapped by all conditions, bound by desire. I, this mountain monk, speak earnestly and with concern for you. Are you willing? Do you believe? When you catch a chill or feel some heat, when things go slightly wrong and you suffer hardship, you cannot bear it. Yet in your daily life, you never wake up. Settle your mind—that would be good. Take care of your body—that would be wise. A hundred years pass like an arrow; wealth and honor are but a dream. Love and affection do not last long. A hundred years is not many days. Gray hair comes; sickness follows. Sickness is the debt of karma. Karma debts bring death. Death brings hell. Do not say, "I have lived a good life with a kind heart. I stayed in my lane and did no evil—I have no guilt." If you say that, I would not trust you today—where is your equality and fairness, tell me? Do you know? Anything that does not follow the Buddha-dharma is a heterodox view. And do not even bring up carrying burdens for others. Your greed for sex, love of wealth, feasting on fish and meat, idle chatter and flowery speech—daily you heap up grave offenses. Do not say, "I donate money to build pagodas, raise temples, host monks, and circulate scriptures—this is lasting merit." If you rely on such things, you cannot depend on them even within the assembly. This old monk cannot do it for you either. Do you understand? You have a thousand kinds of ignorance and offenses—even the Buddhas cannot free you from them. You yourself must apply the effort and prepare your own path. If you do any kind of conditioned meritorious deed, you are only creating karma, building up ordinary blessings, and not giving rise to pure insight. Even I, though I receive offerings, am uneasy day and night—worried that I have not yet arrived. Do you get it? Go ahead, tell all the masters everywhere that this old monk talks nonsense. Blame me if you like. But I want to ask you: where do you get the money you give as offerings? I suspect you do not actually benefit others or rescue the poor and suffering. Just finish your meal and let it go. Put on your clothes and let it go. Practice now and let it go. Carry this body across and let it go. Repent your mind and let it go. Repent your mind—and take good care of yourselves.

景德傳燈錄卷第三十

> The Record of the Transmission of the Lamp, Volume Thirty