---
title: "湛然圓澄禪師語錄 · 隱嶺祟記"
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/cmcxr5xst00lei904vkxeqi4n"
---

### 隱嶺祟記

> Hidden Ridge Records

溈山偈曰。未達法惟心。起種種分別。達法惟心已。分別即不生。吾推惟心之旨。百姓於日用之中。猶空之涵物。而無物非空矣。惜乎癡狂之輩。或擎空遠餉。或掘地討天。或遠趨問覺。安知循身上下。內外四方。無非空乎。夫云惟心。非有外物。則眼之所見。耳之所聞。鼻之所齅。舌之所辯。身之所觸。意之所思。莫不皆心。然猶無明所醉。而執為色聲香味觸法焉。昔嘉靖間倭𭁵作業。上虞之隱嶺。有人被賊所殺者。日出作祟。來往之人皆苦之。有識者云。此必賊所殺者。以後若見之。但云倭來矣。彼當自退。其人一依言者。祟不復現。魏將張遼。唐時王彥章。皆有威名。村裏有小兒啼不止者。其母曰王將軍來矣。兒啼即止。吾謂啼兒得非為其所殺者耶。夫六根為六塵所寓。今已四大敗壞。而猶能作祟。豈六根之所及也。六根尚無。六塵何有。非惟心而何物使之然也。况隔世而猶怖威名。是知惟心之妙。豈身世之可隔耶。

> A poem by Master Guishan says: "Before realizing the Dharma is mind-only, we make all kinds of distinctions. Once realizing the Dharma is mind-only, distinctions no longer arise." I elaborate on the meaning of mind-only: in the everyday activities of ordinary people, it is like space containing all things, yet nothing is not space. How pitiful that confused and deluded people either reach for space far away, or dig the ground to find the sky, or travel great distances to seek enlightenment. Little do they know that above and below their own bodies, inside and outside, in all four directions—there is nothing but space. When we speak of mind-only, there is no external object. Then what the eyes see, the ears hear, the nose smells, the tongue distinguishes, the body touches, and the mind thinks—all are the mind. Yet still, drunk in ignorance, we cling to them as form, sound, scent, taste, touch, and mental objects. In the past, during the Jiajing era of the Ming dynasty, Japanese pirates committed atrocities. On a hidden ridge in Shangyu, a man was killed by bandits. His ghost appeared after sunrise, tormenting all who passed by. A knowledgeable person said, "This must be the one killed by the bandits. If you see him, just say 'The Japanese are coming!' and he will retreat on his own." Everyone who followed this advice saw the ghost disappear. Similarly, the Wei general Zhang Liao and Wang Yanzhang of the Tang dynasty were both renowned for their might. When a child in a village wouldn't stop crying, the mother would say, "General Wang is coming!" and the child would fall silent immediately. I say: are these crying children not those whom the general had slain? The six sense organs are the dwelling places of the six sense objects. Once the four elements of the body decay, how could a ghost still cause trouble? That goes beyond the reach of even the six sense organs. If the six sense organs no longer exist, how can the six sense objects remain? If not for the mind-only principle, what force could create such effects? Moreover, if a famed general inspires fear even across lifetimes, we can know that the wonder of mind-only is not separated by life and death.