---
title: "佛果克勤禪師心要 · 示璨上人"
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/cmex4ly3h2xnsjp04wc1gcd2y"
---

### 示璨上人

> Master Shi Can

達磨西來不立文字語句。唯直指人心。若論直指。只人人本有無明殻子裏全體應現。與從上諸聖不移易絲毫許。所謂天真自性本淨明妙。含吐十虗獨脫根塵。一片田地惟離念絕情迥超常格。大根大智以本分力量直下就自根脚下承當。如萬仞懸崖撒手放身更無顧藉。教知見解礙倒底脫去。似大死人已絕氣息。到本地上大休大歇。口鼻眼耳初不相知。識見情想皆不相到。然後向死火寒灰上頭頭上明。枯木朽株間物物斯照。乃契合孤迥迥峭巍巍。更不須覔心覔佛。築著磕著元非外得。古來悟達百種千端。只這便是。是心。不必更求心。是佛。何勞更覔佛。儻於言句上作路布。境物上生解會。則墮在骨董袋中。卒撈摸不著。此忘懷絕照真諦境界也。

> When Bodhidharma came from the West, he did not establish words or phrases. He only pointed directly to the human mind. Speaking of direct pointing—within the shell of ignorance that everyone inherently possesses, the entire essence manifests. It does not differ in the slightest from all the sages of the past. This is what is called the natural, innate self-nature: originally pure, luminous, and wondrous. It embraces and expresses the ten directions, standing alone beyond the senses and their objects. This one field is only realized by leaving behind thoughts and cutting off emotions, transcending ordinary patterns altogether. Those of great capacity and wisdom, using their inherent strength, directly take up the responsibility right beneath their own feet. It is like letting go from a cliff ten thousand fathoms high, releasing the body without any hesitation, allowing all knowledge and views to completely fall away. It is as if a great death has occurred, with breath already ceased. Arriving at the fundamental ground, there is great rest and great cessation. Mouth, nose, eyes, and ears are no longer aware of each other; perception, views, emotions, and thoughts no longer reach there. Only then, upon the dead ashes and cold embers, does clarity arise in every instance. Among withered trees and rotten stumps, each thing is illuminated. Then one merges with the solitary, towering, and majestic reality. There is no further need to seek mind or seek Buddha. When struck or bumped, it is never obtained from outside. Throughout the ages, awakening has been expressed in a hundred ways, a thousand aspects—yet this alone is it. It is mind—no need to further seek mind. It is Buddha—why trouble to further seek Buddha? If you make a roadmap out of words and phrases, or generate understanding based on objects and situations, you will fall into a bag of antiques, ultimately unable to grasp anything. This is the true realm of forgetting concerns and extinguishing illumination.

荒田不揀信手拈來。明明百草頭。明明祖師意。何況青青翠竹󳬂󳬂黃花。墻壁瓦礫以無情說法。水鳥樹林演苦空無我。是由依一實際。發無緣慈。於寂滅大寶光顯無作勝妙力。長慶云。撞著道伴交肩過。一生參學事畢。

> Barren fields, no need to choose—just pick it up freely. Clearly, in the tip of every blade of grass, clearly, the mind of the ancestral teachers. How much more so in the lush green bamboos and the bright yellow flowers? Walls and tiles, with their wordless nature, expound the Dharma. Waterfowl and groves proclaim suffering, emptiness, and non-self. All this arises from relying on the one true reality, giving rise to unconditional compassion. Within the great treasure light of perfect stillness, the unsurpassely wondrous power of non-action shines forth. Changqing said: "Meeting a fellow traveler, shoulders brushing past—the lifelong task of study and practice is complete."

南塔云。我拈片木葉入城。便是移一坐仰山去也。故香嚴擊竹。靈雲見桃花。資福剎竿頭。道吾神杖子。大仰插鍬。地藏種田。無非發揚箇金剛正體。使當人不動步參見大解脫真善知識。行不言化。得無礙辯。則森羅萬象百草顛頭長時徧參。無不普攝圓融法界。坐斷報化佛頭。坐臥行藏超證徧行三昧。何必覺城東際樓閣門前。熊耳曹源陞堂入室。然後為親近傳證耶。

> Nan Ta said, "If I pick up a single leaf and enter the city, it is as if I have moved the entire Mount Yang to go with me." Thus, when Xiangyan struck the bamboo, Lingyun saw the peach blossoms. Zifu's temple banner pole, Daowu's sacred staff, Da Yang planting his shovel, and Dizang tending the fields—all these are nothing but expressions of the indestructible true nature. They enable one to meet the great liberating true good teacher without taking a single step, to teach without words, and to attain unimpeded wisdom. Then, the myriad phenomena and every blade of grass on the roadside become constant opportunities for profound realization, all-pervading and perfectly harmonizing within the dharma realm. Sitting atop the heads of reward and transformation Buddhas, whether walking, standing, sitting, or lying down, one transcends and fully realizes the universal samadhi. Why must one seek the eastern gate of the city of enlightenment, or ascend the hall and enter the room at Bear Ear Mountain or Cao Stream, in order to draw near and receive transmission and verification?

惠超咨和尚如何是佛法。眼云汝是惠超。超乃省悟。所謂出乎爾者反乎爾者也。

> Huichao asked the monk, "What is the essence of the Dharma?" The monk replied, "You are Huichao." At that, Huichao suddenly understood. It is said: what comes from you returns to you.

唐朝古德英禪師微時事田。運槌擊塊次。見一大土塊。戲以槌猛擊之應時粉碎。驀地大悟。自此散誕為不測。人頗彰神異。有老宿拈云。山河大地被這僧一擊百雜碎。獻佛不假香多。誠哉是言。

> In the Tang Dynasty, the ancient master Zen Master Ying, when he was still a commoner, was working in the fields. As he swung his hammer to break up clods of earth, he saw a large lump of soil. Playfully, he struck it hard with the hammer, and it shattered instantly. In that moment, he experienced a great awakening. From then on, he wandered freely, unfathomable to others, and people often witnessed his extraordinary spiritual feats. An elder master once remarked: "With this monk's single strike, mountains, rivers, and the great earth were all shattered into pieces. To offer to the Buddha, one does not need an abundance of incense." Truly, these words are profound.

## 佛果圜悟真覺禪師心要卷上始