---
title: "佛果克勤禪師心要 · 示華藏明首座　(住江寧府天寧)"
description: "佛果克勤禅师心要由宋代高僧圆悟克勤禅师的法嗣弟子子文禅师编集而成。该书收录了克勤禅师对弟子、信众的开示、法语和书信，集中体现了其禅学思想与修行要旨，核心围绕禅宗心性论、顿悟法门及华严圆融境界展开。作为临济宗杨岐派的重要文献，它不仅是研究克勤禅师思想的第一手资料，更是宋代禅宗成熟期的代表作，对后世禅宗发展影响深远，被誉为禅门修行的重要指南。"
url: "https://rushiwowen.co/en/r/cmex4ly3h2xn3jp04xzpu9qpv"
---

### 示華藏明首座住江寧府天寧

> Master Ming Shou of the Huazang Monastery<note>Resided at Tianning Temple in Jiangning Prefecture</note>

祖師直示。豈有如許蹊徑。只貴向上人。聊聞舉著剔起便行。明眼覰來早是鈍置。古者道舉一隅不以三隅反者。吾不與也。箇箇須是舉一明三。目機銖兩。轉轆轆地。踈通俊快。始稱提持。豈不見良遂見麻谷。第一番見。谷便入方丈閉却門。渠疑著。及至第二次。谷驟步去菜園裏。渠便瞥地。乃謂谷曰。和尚莫謾良遂。若不來見和尚。洎被十二本經論賺過一生。看渠恁地不妨省力。既歸謂徒曰。諸人知處良遂摠知。良遂知處諸人不知。信知渠知處有不通風。諸人卒未薦得。可謂真師子兒。要作他家種草。直須更出他一頭地始得。

> The true master points directly. How could there be so many winding paths? What matters is the person who aspires upward—just hearing it raised, they pick it up and go. To a clear eye, this already seems clumsy. The ancients said: "If I show one corner and they cannot infer the other three, I do not teach them." Each must be able to grasp one and illuminate three, with vision sharp enough to weigh the smallest details, turning freely and smoothly, penetrating swiftly—only then can they be called capable of carrying the teaching. Have you not heard of Liang Sui meeting Magu? The first time he saw him, Magu entered his room and closed the door. Liang Sui was puzzled. When he went a second time, Magu hurried off to the vegetable garden. In that instant, Liang Sui saw through. He then said to Magu, "Venerable, do not deceive Liang Sui. If I had not come to see you, I would have been misled my whole life by the twelve classic texts." Look at how he managed it—truly effortless. After returning, he told his disciples, "Where all of you know, Liang Sui also knows. But where Liang Sui knows, all of you do not." Indeed, his understanding was airtight; the others had not yet realized it. He can be called a true lion's cub. To become a seed in his lineage, one must surpass even him by a head.

達磨游梁入魏。落草尋人。向少林冷坐九年。深雪之中覔得一箇。及至最後問得箇什麼。却只禮三拜依位而立。遂有得髓之言。至令守株待兔之流。競以無言禮拜依位為得髓深致。殊不知劒去久矣爾方刻舟。豈曾夢見祖師。若是本色真正道流。要須超情離見別有生涯。終不向死水裏作活計。方承紹得他家基業。到箇裏直須知有從上來事。所謂善學柳下惠。終不師其迹。是故古人道。一句合頭語。萬劫繫驢橛。誠哉。

> Bodhidharma traveled from Liang to Wei, seeking a true vessel in the wilderness. He sat in cold silence for nine years at Shaolin, and from the deep snow, he found one. Yet, when asked in the end what was gained, he simply bowed three times and stood in his place. From this came the saying of "obtaining the marrow." To this day, those who cling to forms and wait idly compete in taking silent bows and standing in place as the profound essence of obtaining the marrow. They fail to realize the sword has long been gone, yet they still carve marks on the boat. Have they ever truly dreamed of meeting the Patriarch? If you are a genuine practitioner of the true path, you must transcend emotions and views, and find a life beyond conventions. Never settle for making a living in stagnant water. Only then can you inherit the family legacy and carry forward the ancestral task. Here, you must truly understand the matter that has come down through the ages. As it is said: "Learn well from Liuxia Hui, but never merely imitate his actions." Therefore, the ancients said: "A single phrase that fits the mold becomes a tether for ten thousand eons—a stake to tie a donkey." How true this is.

破有法王出現世間。隨眾生欲種種說法。將知所說皆為方便。只為破執破疑破解路我見。並無許多惡覺惡見。佛亦不必出現。而況說種種法耶。

> The Dharma King who shatters all attachments appears in this world. He teaches various Dharma methods according to the desires of sentient beings. Yet one should know that all his teachings are skillful means— meant only to break attachments, dispel doubts, and cut through the view of self. If there were no such deluded thoughts and wrong views, the Buddha would not need to appear in this world— much less teach all these different methods.

古人得旨之後。向深山茆茨石室折脚鐺子煑飯喫。十年二十年。大忘人世。永謝塵寰。今時不敢望如此。但只韜名晦迹守本分作箇骨律錐老衲。以自所契所證。隨己力量受用。消遣舊業融通宿習。或有餘力推以及人。結般若緣鍊磨自己。脚跟純熟譬如閑荒草裏撥剔一箇半箇同知有。共脫生死轉益未來。以報佛祖深恩。抑不得已霜露果熟推將出世。應緣順適開拓人天。終不操心於有求。何況依倚貴勢作流俗阿師舉止。欺凡罔聖苟利圖名作無間業。縱無機緣只恁度世亦無業果。真出塵羅漢也。

> Once the ancients grasped the essence, they retreated to remote mountains, thatched huts, or stone chambers, cooking their meals in broken-legged pots. For ten or twenty years, they forgot the human world entirely, leaving behind the dust of ordinary life forever. Today, we dare not aspire to such heights. Yet we can still withdraw from fame, obscure our traces, abide by our true nature, and live as simple, disciplined monks. With the understanding and realization we have attained, we should use our own strength to sustain ourselves, dissolve old karmic ties, and harmonize ingrained habits. If we have any energy to spare, we may extend it to others, forming connections through wisdom, tempering ourselves through practice. When our foundation is thoroughly matured, it becomes effortless—like plucking one or two kindred spirits from the wilderness of ignorance, sharing the awareness of truth, and together transcending the cycle of life and death, benefiting the future to repay the profound kindness of the Buddhas and ancestors. If, by the ripening of conditions like frost upon fruit, one is compelled to step into the world, then respond to circumstances appropriately, opening the way for both humans and celestial beings. Never let the mind be troubled by desires or demands—how much less should one rely on power and influence, acting like a worldly teacher, deceiving the ordinary and misleading the sacred, chasing profit and fame, creating karma leading to the uninterrupted hells. Even if no opportunity arises, simply living out one’s life in this way leaves no negative karma. This is the true way of the transcendent arhat.

僧問天皇如何是戒定慧。皇云我這裏無恁閑家具。又問德山如何是佛。山云佛是西天老比丘。又問石頭如何是道。答云木頭。如何是禪。云碌塼。僧問雲門如何是超佛越祖之譚。答云餬餅。又問趙州如何是祖師西來意。云庭前栢樹子。又問清平如何是有漏。答云笊籬。又問無漏。答云木杓。問三角如何是三寶。答云禾粟豆。是皆前世本分宗師脚蹋實地本分垂慈之語。若隨他語即成辜負。若不隨他語又且如何領略。除非具金剛正眼即知落處耳。

> A monk asked Emperor Tianhuang, "What are precepts, meditation, and wisdom?" The Emperor replied, "I have no such idle furniture here." Again, a monk asked Deshan, "What is a Buddha?" Deshan said, "A Buddha is an old monk from the Western Heavens." Another monk asked Shitou, "What is the Way?" He answered, "A piece of wood." "And what is Chan?" "A brick." A monk asked Yunmen, "What is the talk that surpasses Buddhas and transcends patriarchs?" He replied, "A sesame cake." Again, a monk asked Zhaozhou, "What is the meaning of the Patriarch’s coming from the West?" He said, "The cypress tree in the courtyard." Another asked Qingping, "What is the conditioned?" He answered, "A bamboo strainer." "And what is the unconditioned?" "A wooden ladle." Someone asked Sanjiao, "What are the Three Jewels?" He replied, "Rice, millet, and beans." These are all the grounded, compassionate words of past genuine masters, spoken from their own true nature. If you follow their words, you betray them. If you do not follow their words, how then can you grasp their meaning? Unless you possess the diamond eye of true insight, you will never know where they point.

此門瞥脫契證。却是素來未曾經人。壞持拍盲百不知。一旦以利根種性孟八郎。便透直下承當。要用便用要行即行。無如許般心行純熟。頓放著所在便得休歇。安樂終日飽齁齁地。不妨真正。最難整理是半前落後。認得瞻視光影聽聞不隨聲守寂湛之性。便為至寶懷在胷中。終日昭昭靈靈雜知雜解。自擔負我亦有見處。曾得宗師印證。惟只增長我見。便雌黃古今印證佛祖。輕毀一切。問著即作伎倆黏作一堆。殊不知末上便錯認定槃星子也。及至與渠作方便解黏去縛。便謂移換人捩轉人。作恁麼心行。似此有甚救處。除是驀地自解知非。却將來須放得下。為善知識遇著。此等須是大手脚與烹鍊。救得一箇半箇得徹。不妨飜邪成正。却是箇沒量大人。何故。只為病多諳藥性。

> This path of sudden awakening and immediate realization is for those who have never been tainted by worldly ways. They are like the blind who know nothing, yet with a sharp, innate capacity, they break through in one bold leap. They take up the truth directly—using it when needed, acting on it without hesitation. Without any contrived mental habits, they simply let go and find rest wherever they are. At ease all day, content and at peace—this is genuine. What’s most difficult to deal with are those who are halfway there, stuck between progress and regression. They recognize a glimpse of clarity, cling to stillness, and mistake silent awareness for the ultimate treasure. Holding it in their minds, they remain caught in cleverness and partial understanding, convinced they have attained insight—perhaps even validated by a teacher. Yet this only deepens their self-view. They judge past and present, criticize masters and buddhas, and look down on everything. When questioned, they put on a show, piling up concepts, unaware that from the very start they’ve misidentified the guiding star. When someone tries to free them from their attachments, they feel manipulated or turned around. With such a mindset, how can they be helped? Unless they suddenly realize their error and learn to let go completely. A true teacher encountering such individuals must apply great skill to refine them. If even one or two can be brought to full awakening, it can turn deviation into right understanding—making them beings of immeasurable capacity. Why? Because having suffered many ailments, they come to truly know the medicine.

得底人。心機泯絕。照體已忘。渾無領覽。只守閑閑地。而諸天捧花無路。魔外潛覰不見。深深海底行。漏盡意解。所作平常。似三家村裏無以異。直下放懷。養到恁麼處。亦未肯住在。纔有纖毫便覺如泰山似礙塞人。便即擺撥。雖淳是理地。亦無可取。若取著。即是見刺。所以道道無心合人。人無心合道。豈肯自衒我是得底人。原他深不欲人知。喚作絕學無為。與古為儔。真道人也。

> Those who have attained the essence have their mental machinations extinguished and their reflective awareness forgotten. They are completely free from grasping or clinging, simply abiding in serene ease. Even the celestial beings find no path to offer them flowers, and demons and outsiders cannot spy upon them. They walk in the deepest ocean, their defilements exhausted and their understanding liberated. Their actions are ordinary, no different from those in a simple village. They let go completely, nurturing themselves to such a state, yet they do not settle there. The slightest trace of attachment feels like a towering mountain obstructing them, and they immediately cast it aside. Even if it is purely a matter of principle, they take nothing. To grasp anything is to be pierced by a thorn. Thus it is said: the Way has no mind to meet people; people have no mind to meet the Way. How could they ever boast, "I am one who has attained"? Deep down, they do not wish to be known. This is called "ceasing learning and acting without effort," walking alongside the ancients—truly people of the Way.

德山一日齋晚。老子持鉢自方丈下來。雪峯云。鐘未鳴。鼓未響。托鉢向什麼處去。山低頭遂回。巖頭聞云。大小德山未會末後句在。德山謂汝不肯老僧那。巖頭遂密啟其意。山次日陞座。與尋常迥殊。巖頭拊掌謂大眾云。且喜老漢會末後句。雖然如是。只得三年。此箇公案。叢林解會極多。然少有的確透得者。有以謂真有此句。有以謂父子唱和實無此句。有以謂此句須密傳授。不免只是話會增長機路。去本分甚遠。所以道醍醐上味為世所珍。遇此等人飜成毒藥。

> One day at the end of the meal, Deshan was holding his bowl and coming down from the abbot's quarters. Xuefeng said, "The bell hasn't rung, the drum hasn't sounded. Where are you going with your bowl?" Deshan lowered his head and turned back. Yantou heard about this and said, "Old Deshan still hasn't grasped the final phrase." Deshan said, "Are you not satisfied with this old monk?" Yantou then secretly explained his meaning to him. The next day, Deshan ascended the seat to give a talk, and his manner was completely different from usual. Yantou clapped his hands and said to the assembly, "I am glad that the old man has grasped the final phrase. However, even so, he will only have three years left." This case has been interpreted in many ways in the monasteries. However, few have truly penetrated it. Some say there really is such a phrase. Some say that in the exchange between master and disciple, there actually is no such phrase. Some say that this phrase must be transmitted secretly. This inevitably just becomes a matter of words and increases cleverness, far removed from the fundamental matter. Therefore it is said: the finest ghee is treasured by the world, but when it meets such people, it turns into poison.

他參活句不參死句。活句下薦得。永劫不忘。死句下薦得。自救不了。若要與祖佛為師。須明取活句。韶陽出一句如利刀剪却。臨際亦云。吹毛用了急還磨。此豈陰界中事。亦非世智辯聰所及。直是深徹淵源打落從前依他作解明昧逆順。以金剛正印印定。麾金剛王寶劒。用本分手段。所以道殺人須是殺人刀。活人須是活人劒。既殺得人。須活得人。既活得人。須殺得人。若只孤單則偏墮也。垂手之際却看方便。勿使傷鋒犯手。著著有出身之路。八面玲瓏。照破他方。與下刃亦須緊密始得。稍寬緩即落七落八也。只自己等閑尚不留毫髮許。設有亦斬作三段。何況此宗門從上牙爪。遇其中人纔拈出。若投機則共用。不投機則剗却。以是為要。無不了底事。切在力行之。

> He investigates living phrases, not dead ones. When you realize through a living phrase, you never forget it for eternity. When you realize through a dead phrase, you cannot even save yourself. If you wish to be a disciple of the ancestors and buddhas, you must understand living phrases. Shaoyang uttered a phrase like a sharp blade cutting through. Linji also said: "Use the hair-splitting sword, then quickly sharpen it again." This is not a matter of the conditioned realm, nor is it something worldly intelligence or clever debate can reach. It directly penetrates the deep source, shattering all previous interpretations, whether clear or obscure, favorable or adverse. It is sealed with the diamond seal of truth, wielded with the diamond king's precious sword, using the means of one’s own nature. Thus it is said: "To kill, you must have the killing sword; to give life, you must have the life-giving sword." If you can kill, you must also be able to give life. If you can give life, you must also be able to kill. If you only have one side, you fall into partiality. When you extend your hand, observe skillful means— do not let the blade injure your own hand. At every turn, there is a way to step out, perfectly clear in all directions, illuminating the other side. When you strike, it must be precise— if you are the slightest bit loose, you will miss the mark. Even your own idle thoughts should not be allowed to linger— if any arise, cut them into three pieces. How much more so for the sharp claws of this ancestral school! When you meet a suitable person, bring it out. If there is mutual understanding, use it together. If there is no accord, cut it away. This is the essential point— there is nothing that cannot be resolved. What matters is to practice it earnestly.

華藏明首座自錦官夾山鍾阜從余游十餘年。其情理勝解悉已拈去。入此門來照用機智解路靡不打摒。惟向上一著室中百煅千煉比出。佐民老以謂違去。朝夕欲得筆語。因條列數章以付之。

> Master Huazang Ming, having served as the head seat at Jin'guan, Jashan, and Zhongfu, has followed me for over a decade. All his intellectual understanding and emotional attachments have long been stripped away. Since entering this gate, his cleverness, analytical thinking, and worldly strategies have been thoroughly dismantled. Only the ultimate matter—the one thing beyond all—has been tempered a hundred times, refined a thousand times, and now stands revealed. Elder Zuomin remarked that he has departed from the ordinary path, and from morning till night, he sought written teachings. Thus, I have compiled several chapters and entrusted them to him.