---
title: "玄沙師備禪師廣錄 · 方丈錄"
description: "玄沙師備禪師廣錄由唐代禪僧玄沙師備的參學弟子智嚴編集而成。該書收錄了師備禪師的語錄、開示、機鋒公案及書信，集中體現了其嚴峻峭拔的禪風和直指心性的思想。師備禪師繼承青原行思法脈，與雪峰義存同門，其思想深刻影響了後來的法眼宗。此廣錄是研究晚唐五代禪宗，特別是福州禪系的重要文獻，對後世禪宗發展具有深遠意義，為禪門瑰寶。"
url: "https://rushiwowen.co/en/r/cmcy6jwaa0qlyl4046fd8nqs1"
---

### 方丈錄

> Abbot's Records

詳夫古佛真宗。常隨物現。堂堂應用。處處流輝。隱顯坦然。高低盡照。是汝門上士。道眼推先。契本明心。方為究竟。森羅一體。萬像同源。廓爾無邊。誰論有際。塵劫中事。都在目前。時人曠隔年深。致乖常體。迷心認物。久背真宗。不遇良朋道友。只自於私作解。縱有商量。渾成意度。及至尋窮理地。不辯邪正。況乃平生未曾撈摝。先賢古德。復自知時。剋己推功。岩菴石室。上德云。情存聖量。猶落法塵。己見未忘。還成滲漏。不可道持齋持戒。長坐不臥。息念觀空。凝神入定。便當去也。且有什麼交涉。西天外道入得八萬劫定。凝神寂靜。閉目藏睛。灰心滅智。劫數纔終。不免輪迴。蓋為道眼不明。生死根源不破。

> The ancient true Dharma of the Buddhas constantly manifests alongside all phenomena. It functions openly, shining everywhere. Whether hidden or revealed, it remains perfectly balanced, illuminating both high and low. For those who are advanced practitioners, this path is accessed through the eye of wisdom, realized by penetrating the origin and understanding the mind; only this can be called ultimate realization. All diversity forms one body, and the myriad phenomena share a single source. Vast and boundless, who can speak of limits? The events of countless eons are present right before us. People today, separated by time and deeply entrenched in delusion, have long strayed from the true essence. They are confused by the mind clinging to objects, having turned away from the genuine teaching for ages. Without encountering good spiritual friends or like-minded companions, they merely make interpretations based on their own private views. Even if they engage in discussion, it is purely intellectual conjecture. When they finally attempt to probe the ground of truth, they cannot distinguish right from wrong. Moreover, they have never truly fished for the profundity throughout their entire lives. The ancient sages and virtuous masters knew the proper time well. They disciplined themselves, relinquished personal credit, and retreated to rocky caves and stone chambers. As the venerable Shangde said, "If the mind still clings to the sacred measure, it remains trapped in mental dharmas. If the view of self is not yet forgotten, it becomes a leaking flaw." You cannot say that simply observing vegetarian precepts, upholding precepts of abstention, sitting in long meditation without lying down, stilling thoughts and contemplating emptiness, or focusing the spirit in deep concentration—these alone are enough. What relevance do they truly have? Outside teachers from the West could enter into concentration lasting eighty thousand eons. They would focus their spirit in absolute stillness, shut their eyes, conceal their sight, deaden the mind, and annihilate consciousness. Yet once the eon concludes, they inevitably fall back into the cycle of rebirth. Why? Because the eye of truth is not clear, and the root of birth and death has not been broken through.

夫出家者即不然。不可同他外道去也。莫非真實明達。具大知見。能與佛同轍。寂照忘知。虗含萬像。如今且什麼處不是汝。什麼處不分明。什麼處不露現。何不與麼會去。若無者箇田地。時中爭奈諸多漏念何。總成虗妄。阿那箇便是平生得力處。如實未有發明。切須在急。時中忘飡失寢。如救頭燃。如喪身命。明心究理。放捨閑緣。歇却心識。方有相親分。若不如是。明朝後日盡被識情帶將去。有什麼自由分。

如今却不如他無情之物。敷唱分明。土木石頭說法。非常真實。只是少人聽。若聞此說。始可商量。若聞無情說法底人作麼生商量。試道看。不可道無言無說也。不可道無問而自說。稱嘆所行道也。不見善才童子參一百二十員老師。末後見彌勒。彈指之頃便得入門。善才入門之後。其門自閉。於樓閣中覩百千諸佛過去捨身受身。所參百二十員知識化境於樓閣中一時俱現。彌勒為其證明。善才疑心頓息。

大凡三條椽下。須具者箇真實發明。即可商量。便向四生六道中同於諸佛淨土。更懼何生死。且由阿誰知他一切說法都無實體。至於靈山會上。迦葉親聞。猶如畫月。古德云善惡都莫思量。還同指月。乃至三乘行位．解脫法身．菩提涅槃．聖智聖果。並如空花兔角。不見道。却來觀世間。猶如夢中事。有為心法。不可相依。月久年深。全乖利益。只為棄本逐末。厭離凡情。忻心聖道。作此知見。不出他限量。拋他五陰不去。不見道。諸行無常。是生滅法。是你只擬向前。爭能明得。可中得知之。若未構得。須知盡是虗頭漢之法。具大根器方能明達。今生須徹。百千萬劫亦然。古德云。努力今生須了却。誰能累劫受餘殃。丈室輒書與弟子。珍重。

> Generally, when practicing diligently in the monastery, one must have a true and genuine awakening before one can engage in meaningful discussion. Only then can one walk alongside all beings in the six realms of rebirth—just as they dwell in the pure lands of the Buddhas—without any fear of birth and death. For who truly understands that all teachings have no fixed reality? Even at the spiritual assembly on Vulture Peak, when Kashyapa heard the Buddha’s teaching directly, it was still like a painted moon—a mere reflection. The ancient master said: \*“Think neither of good nor evil”\*—this is like pointing at the moon. Even the stages of the Three Vehicles, liberation, the Dharma body, Bodhi, Nirvana, sacred wisdom, and sacred fruits—all are like flowers in the sky or a rabbit’s horns—mere illusions. Haven’t you heard: \*“Then look upon the world—it is like a dream.”\* The conditioned mind and its phenomena cannot be relied upon. Over many years, people have completely missed the true benefit, because they abandon the root and chase after branches, rejecting the ordinary mind while longing for the sacred path. Holding such views, they never escape their own limitations, nor do they discard the Five Aggregates. Haven’t you heard: \*“All conditioned things are impermanent; they are the very nature of arising and ceasing.”\* If you only strive forward, how can you truly understand? If you can comprehend this, well and good. But if you have not yet realized it, you must know that all these are mere fanciful notions of empty-headed people. Only those with great capacity can truly penetrate this. This life must be fully realized—the same is true for hundreds of thousands of kalpas. The ancient master said: \*“Strive hard in this life to finish the path; who can endure lifetimes of residual suffering?”\* Thus, in this humble room, I write these words for my disciple. Take good care.