---
title: "湛然圓澄禪師語錄 · 梁湖卜士記"
description: "湛然圆澄禅师语录由明代禅宗高僧湛然圆澄所述，其门人明凡记录，丁元公与祁骏佳编撰。该书成书于明末佛教复兴时期，收录圆澄禅师的开示、法语、公案及书信，集中体现其禅学思想与修行指导，倡导直指人心、见性成佛的曹洞宗风。作为明代禅宗重要文献，该语录不仅传承了临济与曹洞宗的精髓，对后世禅修者具有深远影响，是研究明清佛教禅宗思想与实践的重要典籍。"
url: "https://rushiwowen.co/en/r/cmcxr5xst00ldi90410aghw7r"
---

### 梁湖卜士記

> The Record of Lianghu Diviner

西域大耳三藏至。稱得他心通。帝詔南陽忠國師勘之。國師曰。你得他心通是否。曰是。國師良久問曰。且道老僧即今向什麼處去來。藏曰。和尚是大善知識。何得向西川看兢渡。國師復良久問曰。且道老僧即今向什麼處去來。藏曰。和尚是一國之師。何得向天津橋看弄猢猻。師復良久又問曰。且道老僧即今向甚處去來。藏罔措。不能答。古今商量者云。國師前二度。現他受用身三昧。以心緣物故。藏得而知之。後一度現自受用三昧。以心不緣。非惟三處不可得而知之。便是三世諸佛無摸索處。昔有隣人陳姓者。語予曰。梁湖有一術士。凡買卜者至。但執其課筒。對天禱祝。不必顯言其事。術士一一知之。予往試問。執課筒。對天空祝。不言某事。術士曰。汝尚未禱。教我斷個什麼。今之人例云。自受用三昧。皆在聖賢分上所具。不知塵勞凡夫悉皆具足。何也。彼陳姓者。乃塵俗中人。豈知為自受用三昧他受用三昧耶。但心不緣物。則彼鬼眼睛不能覿耳。聖人曰。百性日用而不知。良可悲夫。

> From the Western Regions, a sorcerer with a third eye in his ear arrived, claiming to have telepathic powers. The emperor summoned National Master Nanyang to test him. The National Master said, "You have the ability to read minds, is that so?" The sorcerer replied, "Yes." The National Master was silent for a while, then asked, "Tell me, where do you think I have gone right now?" The sorcerer said, "Revered master, you are a great teacher, how could you go to Western Sichuan to watch the dragon boat races?" The National Master was again silent for a while, then asked, "And now, where do you think I have gone this time?" The sorcerer replied, "Revered master, you are the teacher of the nation, how could you go to Tianjin Bridge to watch the monkey performance?" The National Master was silent a third time, then asked, "Now tell me, where do you think I have gone at this moment?" The sorcerer was at a loss and could not answer. Throughout the ages, scholars have discussed this story, saying: The first two times, the National Master manifested the state of enjoying the fruit of his practice for the benefit of others—his mind was still connected to external things, so the sorcerer could perceive it. The third time, he manifested the state of enjoying the fruit solely for himself: his mind no longer reached out to external things. It wasn't just that the sorcerer could no longer detect him—even all the Buddhas of the past, present, and future would find no trace of him. An old neighbor named Chen once told me, "In Lianghu, there was a fortune-teller. Whenever someone came for a divination, they only had to hold their divination device and pray silently to Heaven, without saying what they wanted to ask. The fortune-teller would then know the answer." I went to test him myself. I held the device, prayed silently to Heaven, and said nothing about what I wanted to know. The fortune-teller said, "You haven't even prayed yet. What am I supposed to interpret?" People today often say that the state of "enjoying the fruit for oneself" belongs only to saints and sages. They don't realize that even ordinary people tormented by worldly desires are fully endowed with this capacity. Why? The man named Chen was a common layperson—how could he actually know anything about "enjoyment for self" or "enjoyment for others"? It's simply that when the mind doesn't cling to external things, the "demon's eye" cannot perceive it. The Sage said, "Ordinary people use this every day but are unaware of it." How truly sad.