---
title: "普菴印肅禪師語錄 · 悟道因緣"
description: "普菴印肅禪師語錄是南宋臨濟宗高僧普菴印肅禪師的語錄集成，原書已佚失。普菴禪師為臨濟宗第十二世傳人，活動於十二世紀，以神通感應及禪修開示著稱。語錄內容包含其機鋒語句、禪法心要、修行指導及與弟子問答，體現了臨濟宗直指人心、見性成佛的宗風。該語錄雖失傳，但普菴禪師在佛教史上影響深遠，尤其被尊為民間信仰中的消災聖者，其咒語與禪法至今仍廣為流傳，是研究南宋禪宗與民間佛教的重要參照。"
url: "https://rushiwowen.co/en/r/cmcwub1sk00g1le04au1gklq7"
---

### 悟道因緣

> The Conditions for Awakening

師諱印肅。號普菴。袁州之宜春人也。世姓余。紹臨濟十二世孫。牧菴忠禪師之緒。有宋之時。生於縣之太平里。

> The Master's Dharma name was Yinsu, and his style name was Pu'an. He was a native of Yichun in Yuanzhou, with the secular surname Yu. He was the twelfth-generation successor of the Linji lineage, carrying on the tradition of Chan Master Muan Zhong. Born during the Song Dynasty, he came into this world in the Taiping Lane of the county.

初師未生時。隣夜有望其室者。祥光燭天。遠近相諤。已而蓮生道周。或現阡陌。眾愈異之。及師生。五相豐潤。即善世言。由是人始知為至聖之徵。實乙未政和五年。十一月二十七日。辰時也。

> Before the teacher was born, a neighbor saw a radiant light illuminating the house at night, shining up to the heavens, astonishing people near and far. Soon after, lotus flowers appeared along the roads and fields, further puzzling the masses. When the teacher was born, his features were full and well-formed, and he could already speak in a gentle manner. Only then did people realize these were signs of a most holy being. It happened in the fifth year of the Zhenghe era, year Yiwei, on the twenty-seventh day of the eleventh month, during the morning hours.

庚子。宣和改元之二年。師夢。一僧點其𮌎曰。汝佗日當自省。既窹白母黃氏。視點紅瑩。大似世之櫻珠。至高宗甲寅紹興四年八月。遣師壽隆賢和尚。賢授以法華。師曰。諸佛元旨。貴悟于心。數墨循行。何益于道。賢甚噐之。

> In the year of Gengzi, the second year of the Xuanhe reign period, the master had a dream. A monk touched his chest with a finger and said, "In the future, you will come to realize this on your own." Upon waking, he told his mother, Lady Huang, who saw a bright red mark on his chest, resembling a cherry in the world. By the time of Emperor Gaozong, in the fourth year of the Shaoxing reign, in 1134, the master was sent to the venerable monk Shoulong Xian. Xian taught him the Lotus Sutra. The master said, "The true essence of all Buddhas lies in awakening the mind. To merely count words and follow written traces—how does that benefit the path?" Xian held him in high regard.

辛酉紹興十一年。四月八日。剃染。

> In the year Xinyou, the 11th year of Shaoxing, on the eighth day of the fourth month, he shaved his head and entered monastic life.

壬戌紹興十二年五月。受甘露大戒於袁州之開元寺。聞牧菴忠公。唱導溈山。師入湘訪。問萬法歸一。一歸何處。牧菴竪拂示之。有省。歸壽隆時癸亥紹興十有三年。師甫二十有九矣。

> In the year Renxu, the twelfth year of the Shaoxing reign (1142), in the fifth month, the master received the Great Precepts of Sweet Dew at Kaiyuan Temple in Yuanzhou. Hearing that Venerable Muan Zhong was teaching at Weishan, the master traveled to Hunan to visit him. He asked, "All dharmas return to the One—where does the One return to?" Muan held up his whisk to show him. The master had a realization. He returned to Shoulong Temple in the year Guihai, the thirteenth year of the Shaoxing reign (1143), when he was just twenty-nine years old.

癸酉紹興二十三年。使牒請主慈化寺。孝宗丙戌乾道二年。正月一日。始營梵宇。至四年十二月。落成。弟子圓通圓融圓成。勤勤贊襄。與有績矣。舊傳殿址。本李倉監施。而莫詳開迹何代也。

> In the year Guiyou, corresponding to the 23rd year of the Shaoxing era (1153), an official summons was issued to invite him to lead Cihua Temple. During the reign of Emperor Xiaozong, in the second year of the Qiandao era (1166), on the first day of the first month, construction of the temple began. It was completed in the twelfth month of the fourth year (1168). His disciples, Yuantong, Yuanrong, and Yuancheng, diligently assisted in the work and contributed greatly to its completion. According to old records, the temple site was originally donated by Li Cangjian, but the exact era in which it was first established is unknown.

師利世不伐。甞言。捨家出家。當為何子。披緇削髮。本屬何因。若不報國資家。虗負皇恩勑命。若不導化檀那。枉作空門釋子。每楮衣糲食。藜杖芒屩。脇不沾席者。十有二年。

> The Venerable Shili never boasted of his own achievements. He often said, “When one leaves home to become a monk, what purpose does one truly serve? When one dons the robe and shaves the head, what is the underlying intention? If one does not repay the nation and support the family, one vainly bears the emperor’s grace and commands. If one does not guide and transform benefactors, one is but a hollow disciple of the Buddha.” He always wore rough robes, ate coarse food, carried a staff of wild pear wood, and wore straw sandals. For twelve years, his ribs never touched the mat.

一日誦華嚴論。至達本情忘。知心體合。豁然大悟。徧體汗流。廼曰。我今親契華嚴法界矣。遂示眾曰。李公長者。於華嚴大經之首。痛下一槌。擊碎三千大千世界。如湯消雪。不留毫髮許。於後進者。作得滯礙。普菴老人一見。不覺吞却五千四十八卷。化成一氣。充塞虗空。方信釋迦老子。出氣不得之句。然後破一微塵。出此華嚴經。徧含法界。無理不收。無法不貫。便見摩耶夫人。是我身。彌勒樓臺。是我體。善財童子。是甚茄子。文殊普賢。與我同參。不動道場。徧周法界。悲涕歡喜。踊躍無量。大似死中得活。如夢忽醒。

> One day, while reciting the \*Avatamsaka Sutra\* treatise, I reached the passage about "returning to the source, where emotions are forgotten, and the mind realizes its unity with reality." In a sudden flash, I was fully awakened. Sweat poured from my entire body, and I exclaimed, "Now I have personally realized the Dharma Realm of the Avatamsaka!" I then said to the assembly: "The Elder Li, in his commentary on the great \*Avatamsaka Sutra\*, struck a single heavy blow at the very beginning, shattering the entire universe of three thousand worlds into nothing, like snow melting in hot water, leaving not a trace of hindrance for those who come after. When Master Pu'an saw this, he unknowingly swallowed all 5,048 scrolls of the canon, transforming them into a single breath that filled the entire cosmos. Only then did I truly believe the words that even Shakyamuni himself could not catch his breath. Then, by breaking a single mote of dust, this \*Avatamsaka Sutra\* emerges, containing the entire Dharma Realm—no principle it does not include, no teaching it does not penetrate. I then saw that Lady Maya is my own body, the tower of Maitreya is my own form, and as for the youth Sudhana—what does that even matter? Manjushri and Samantabhadra practice alongside me. Without moving from the seat of enlightenment, I pervade the entire Dharma Realm. With tears of both sorrow and joy, I leapt with boundless elation—as if rising from the dead, or waking suddenly from a dream."

良久云。不可說不可說。又不可說。始信金剛云。信心清淨。即生實相。實相既生。妄想生滅。全體法身。徧一切處。方得大用現前。即說偈曰。揑不成團撥不開。何須南岳又天台。六根門首無人用。惹得胡僧特地來。

> After a long pause, he said, "Ineffable, ineffable, and again ineffable." Only then did he truly believe the Diamond Sutra's words: "When the mind is pure in faith, the true nature arises." Once the true nature arises, the arising and ceasing of delusions is seen for what it is—the entire body of Reality, pervading all places. Only then does the great function manifest before you. Then he spoke this verse: It cannot be shaped into a ball nor separated by hand— Why need Mount Nan'yue or Mount Tiantai? At the gates of the six senses, no one makes use of it, Yet it drew the foreign monk to come especially.

師一日。復舉似心齋圓通二子云。達本情忘。知心體合。汝作麼生會。二人顧笑云。未達。翌日各呈頌。師因題云。據宗眼一觀。句到意未到。其體未合。其情未忘。不免強書數字歌曰。解佩令也。明眼人前覰著。三十拄杖不饒。為什麼如此。不合雪上加霜。解佩令云。先天先地。何名何樣。阿曼陀無物比況。觸目菩提。自是人不肯承當。且輪回滯名著相。圓融法界。無思無想。廬陵米不用商量。血脉纔通便知道。擊木無聲。打虗空盡成金響。栢庭立雪。一場敗闕。了無為當下休歇。百匝千回。但只這。孤圓心月不揩磨。鎮常皎潔。無餘無欠。無聽無說。韶陽老只得一橛。十聖三賢聞舉著。魂消膽裂。唯普菴迥然寂滅。

> One day, the Master again cited this to his disciples Xinzai and Yuantong, saying, "When one reaches the origin, emotions cease; when the mind is known, the essence merges. How do you understand this?" The two exchanged glances and smiled, saying, "We have not yet reached it." The next day, each presented a verse. The Master then remarked, "From the perspective of the patriarchal eye, the words have arrived but the meaning has not. The essence is not yet merged, and the emotions are not yet forgotten. I cannot help but write a few characters, calling it 'Undoing the Jade Pendant.' Before the eyes of those with clear sight, thirty staff-blows will not be forgiven. Why is this so? It does not befit adding frost to snow." The verse "Undoing the Jade Pendant" says: Before Heaven and Earth, what name, what form? Amita, nothing can compare. Truth is everywhere before your eyes— yet people refuse to accept it, and remain trapped in cycles, clinging to names and forms. The perfectly merging Dharma-realm, without thought, without conception— Luling rice needs no deliberation. Once the blood-vein is opened, you will know: striking wood yields no sound, striking empty space turns all into golden echoes. Standing in the snow at Baiding— a total defeat. When无为 ends, rest immediately. A hundred circles, a thousand returns, only this— the solitary, perfect moon-mind. Unpolished, it is always clear and bright. Without surplus, without lack, without hearing, without speaking. Old Shaoyang only grasped a fragment. When the ten sages and three worthies hear it mentioned, their souls vanish, their gall splits. Only Pu'an stands utterly still, extinguished.

俄有僧稱道存。自蜀冐雪而來。既見師曰。此吾不請友也。遂相徵詰。棒喝交馳。心心密契。僧曰。師再來人也。大興吾道。非師其誰。因指雪書頌而行。自是廣津梁。崇塔廟。禦灾捍患。天動物與雖鬼神。莫測其變。符頌藥水。驗世非一。

甞自贊云。蒼天蒼天。悟無生法。談不說禪。開兩片皮。括地該天。如何是佛。十萬八千。

己丑乾道五年。七月二十一日。沐浴書偈于方丈之西壁云。乍雨乍晴寶象明。東西南北亂雲深。失珠無限人遭劫。幻應權機為汝清　○枯木救度。書畢。跏趺而逝。至冬十一月一日。奉全身于塔。

> In the fifth year of the Qiandao era, on the twenty-first day of the seventh month, he bathed and wrote a verse on the western wall of the abbot's quarters: Sudden rain, sudden clear—the precious image shines bright. East, west, south, north—chaotic clouds run deep. The lost pearl—countless people suffer its theft. Illusory responses, expedient means—for your clarity. ○ A withered tree brings deliverance. After writing, he sat in meditation and passed away. On the first day of the eleventh month, his entire body was enshrined in a stupa.

己亥淳熈六年。正月。弟子應世書。請臨江艮齋謝公諤。銘其塔。慈昱不敏。膺二十三傳之寄。因次其略。以曉來學。其諸靈應。詳見內傳云。