---
title: "天目中峰廣錄 · 弁山幻住菴記"
description: "天目中峰廣錄是元代高僧中峰明本的著作集，收录其语录、诗文和书信等。中峰明本为临济宗著名禅师，师承高峰原妙，提倡禅净双修，影响深远。该书系统阐述禅宗思想，强调心性觉悟与净土信仰的结合，体现了元代佛教禅净融合的特点。作为临济宗重要文献，该书对后世禅宗发展有重要影响，是研究元代佛教思想与中峰明本禅学的重要资料，在佛教史上具有重要地位。"
url: "https://rushiwowen.co/en/r/cmcxgm8zm046mlc04z1fpv9a9"
---

### 弁山幻住菴記

> Record of Huanzhu Hermitage on Bian Mountain

實無而有之謂幻。鏡中像水底月豈有耶。謂其無則昭昭影現未嘗無也。山河大地諸色相等倚空而現。靡有一法不依幻而住者。余大德丁酉挾策淮江。自匡廬而下抵金陵。己亥冬憇吳興弁山彬澄二師之雲半間。頃焉結茅于資福寺後之黃沙坑。幻住菴之名乃於斯著。明年庚子徙吳門。越六年乙巳師禪上人訪余天目。謂幻廬既墜幻木儼存。主精嚴院沙門森公。容遷于院山之麓。明然上人奮力與俱。已而珂月來從之。至大己酉際菴水田一區四十畒有奇。堤穿岸穴積年不稔。然月共議以耕。往扣其主以貿以施。尋而市土填築頓成膏󷖑。食觀方充禪侶亦集。採樵之山植蔬之圃。運載之舟楫掩藏之窣堵悉備焉。惟棟宇陿隘。延祐戊午均鳴化喙。盡撤其舊而新大之。效禪林制具體而微。其司歲務者用或不給行乞以補。然禪月淨凡三年循次任主菴之責。乃從權也。已而禪以老辭。淨以病革復議。然正而月副之。終為甲乙之傳。一日眾曰。菴之未有也師之來。菴之既有也師之闢。或不記其顛末。則何以憑。余曰三世佛幻也。歷代祖幻也。菩提與煩惱生死及涅槃俱幻也。爾其未證斯幻。無義味話。堅豎脊梁緊握空拳慎勿輕放。外而行乞內而執事。中而宴坐。不見有閒忙動靜之相。猛策痛鞭以悟為則。如是受者。雖幕天席地誰無此菴。不如是受。雖峻宇雕牆誰有此菴。當知明暗色空同一幻住。是說可憑乎不可憑乎。青山白雲咸皆點首。時管城子振起而記之。

> What is truly nonexistent yet appears—that is what we call an illusion. Is there really an image in a mirror or a moon at the bottom of the water? Yet if you say they are nonexistent, their clear reflections appear and are never absent. Mountains, rivers, the great earth, and all forms appear depending on emptiness. There is not a single thing that does not abide depending on illusion. In the dingyou year, I, the great virtuous one, carried my books through the Huai and Yangzi regions. From Mount Lu I traveled down to Jinling. In the winter of the jihai year, I rested at Yun Ban Jian, the retreat of Masters Bin and Cheng on Mount Bian in Wuxing. Soon after, I built a thatched hut at Huangsha Pit behind Zifu Temple. The name "Illusion-Dwelling Hermitage" became known from this. The following year, gengzi, I moved to Wumen. Six years later, in the yisi year, Master Chan, the meditation monk, visited me at Mount Tianmu. He said that although the Illusion Hut had fallen, the Illusion Tree still stood. The monk Lord Sen, abbot of Jingyan Monastery, permitted it to be moved to the foot of the monastery's mountain. Master Mingran exerted himself and went with it. Later, Keyue came and followed him. By the jiyou year of the Zhi Da era, the hermitage had a plot of paddy land of over forty mu. The embankments were breached and the banks hollowed out, so for years there was no harvest. Ran and Yue discussed together how to farm it. They went to petition its owner, and it was traded and donated. Soon they bought soil to fill and build it up, and it quickly became rich, fertile land. Food for contemplation became abundant, and meditation companions also gathered. The mountain for gathering firewood, the garden for planting vegetables, the boats for transport, and the stupa for burial were all prepared. Only the buildings were narrow and cramped. In the wuwu year of the Yanyou era, Junming and Minghua transformed the plan. The old structures were completely removed and replaced with new, larger ones. They followed the monastic forest system, complete in form though smaller in scale. Those managing the yearly affairs sometimes found resources insufficient, so they went on alms rounds to supplement them. Ran, Chan, and Jingfan each took turns over three years assuming responsibility for the hermitage. This was a temporary arrangement. Later, Chan resigned because of old age. Jing, due to grave illness, deliberated again. Ran became the chief and Yue his assistant. In the end it became a succession in sequence. One day the assembly said: Before the hermitage existed, the master came. After the hermitage existed, the master opened it up. If no one records its whole story, then what will serve as evidence? I said: The Buddhas of the three times are illusion. The ancestral masters of successive generations are illusion. Enlightenment and affliction, birth and death and nirvana, are all illusion. If you have not yet realized this illusion, then this is a phrase with no meaning or flavor. Stand your backbone firmly upright, clench your empty fist tightly, and be careful not to let it go. Outwardly go on alms rounds; inwardly attend to duties; in between, sit in meditation. Do not see any marks of leisure or busyness, movement or stillness. Urge yourself fiercely and whip yourself painfully, taking awakening as your standard. One who receives it in this way—even with the sky as a curtain and the earth as a mat, who lacks this hermitage? One who does not receive it in this way—even with lofty halls and carved walls, who has this hermitage? Know that brightness and darkness, form and emptiness, dwell together in one illusion. Can this teaching be relied upon or not? The green mountains and white clouds all nod in agreement. At that time, Master Guancheng rose up and recorded it.