---
title: "枯崖漫錄 · No. 1613-B"
description: "枯崖漫錄又稱圓悟錄，是宋代高僧圓悟克勤的語錄彙編。圓悟克勤是臨濟宗楊岐派重要傳人，活動於北宋末南宋初。該書由弟子們輯錄其開示、法語、書信及詩偈等內容，系統闡釋禪宗心性論、頓悟思想及修行實踐，其中對碧巖錄的評唱影響深遠。作為禪宗史上承前啟後的關鍵文獻，圓悟錄不僅奠定了看話禪的理論基礎，更對東亞佛教思想傳播產生巨大影響，是研究宋代禪宗不可或缺的權威典籍。"
url: "https://rushiwowen.co/en/r/cmcy66u0q0fvql404cvj3m1u9"
---

### No. 1613-B

> Chapter 1613-B

昔偃溪佛智禪師住靈隱。予客臨安。相與往來。神交道契非一日。知枯崖之名久矣。未曾眉毛廝結。偶寓于泉。因過興福寺。一見。元是屋裏人。恬淡寡言。真脫偃溪印子來。頃聞枯崖癸亥歲歸徑山蒙堂。裒集平昔所聞見宗宿入道機緣．示眾法語。及殘編短碣。名字未上于燈者。隨所筆。名曰漫錄。其志有在。呈似偃溪。被叱撆下無事閤裏。是歲夏五。忽謂曰。將謂所述者。効紀談雜錄。資談柄耳。今閱之則異是。所収機語。皆有控人入處。已用筆點下。餘則剗却。且囑宜珍藏之。予雖欲見是錄。而未暇扣。忽得起座元携元藁過我。欲為鋟梓。請信庵一轉語。予詳復數四。雖枯崖得之所聞所見。然編集成傳。或讚或拈。或著語。或紀實。一一自胷襟流出。豈是依本葫蘆。則知枯崖和尚所集者。皆發蘊櫝之美玉。而非鼠璞。佛智禪師所點者。皆選走盤之遺珠。而非魚目。予更贅語。恐反生玉之瑕。而為珠之纇矣。起兄請之力。不獲已。再垂一足。助彼𦘕蛇。噫。漫錄一出。何異揚雄之草玄取譏於人。雖然。後世必有子虗者出。

> Long ago, when Zen Master Foxi of Yan Stream resided at Lingyin Temple, I was a guest in Lin'an. We often visited each other, sharing a deep spiritual connection that went beyond ordinary friendship. I had long known the name of Kuya, yet we had never met face to face. By chance, while staying near a spring, I stopped at Xingfu Temple. There, I came to know him fully—a man of the inner circle, simple, quiet, and sparing in speech, as if he had truly inherited Yan Stream's seal of approval. I heard that in the Guihai year, Kuya returned to Jing Temple's Meng Hall, where he gathered the stories of teachers and elders he had encountered: their entry points into the Path, their Dharma talks, scattered writings, and short inscriptions—names not yet listed in the Lamp Records. He recorded them all as he saw fit, titling the collection \*Manlu\* (Causal Notes). With clear purpose, he showed it to Yan Stream, who scolded him and set the work aside in a corner, unused. In the fifth month of that same year, Yan Stream suddenly said, "I thought what you wrote was just a miscellany for conversation starters. But now I see it is different. The encounters and sayings you collected all provide a point of entry for others. I have already marked them with my brush—remove the rest." He then urged Kuya to treasure the work. Though I wished to read this collection, I never found time to ask. Suddenly, Monk Qi, the head of the meditation hall, came carrying the original manuscript and asked me to write a preface. He wanted to have it carved into blocks for printing. I examined it again and again: though Kuya recorded what he had heard and seen, the compilation, with its praises, comments, records, and notes, all flowed from his own heart and mind. It was no mere copybook imitation. Thus I realize: what Zen Master Kuya collected were hidden jewels, not mere impostor stones. What Master Foxi marked were rare pearls rolling on the plate, not fake glass beads. If I add more words, I might only create a flaw in the jade or dull the luster of the pearl. But Brother Qi insisted, so I had no choice but to put down my brush as well, adding a foot to an already finished snake. Ah! Once \*Manlu\* appears, how is it different from Yang Xiong writing the \*Tai Xuan Jing\* and being mocked by others? Still, I trust that later generations will produce a Zixu who will truly understand its worth.

咸淳壬申夏　　清漳信庵陳叔震序No. 1613

> Preface by Chen Shuzhen of Qingzhang, summer of Xianchun's renwu year \[1272\], at Xin'an Temple. Sutra No. 1613

## 枯崖和尚漫錄卷上

> Master Kūyá's Random Records, Volume One