---
title: "佛果克勤禪師心要 · 示寧副寺"
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/cmex4ly8q2xqujp04vk2g487b"
---

## 佛果園悟真覺禪師心要卷上終

> End of Volume One of The Essential Teachings of Chan Master Foguo Yuanwu Zhenjue

嗣法　子文　編

> Compiled by Dharma Successor Ziwen

示璨上人

> Master Shi Can

依無住本。立一切法。無住之本本乎無住。若能徹證則萬法一如。求其分毫住相不可得。只今現定作為全是無住。根本既明如人有目。日光明照見種種色。豈非般若關捩乎。

> Based on the root of non-abiding, all phenomena are established. The root of non-abiding itself abides in non-abiding. If one can fully realize this, then the myriad phenomena are just as they are. Searching for even the slightest trace of an abiding characteristic is impossible. All that is currently and definitively manifested and created is entirely non-abiding. Once this fundamental principle is clear, it is like a person with eyes. When the sunlight shines, all kinds of forms are seen. Is this not the key to Prajñā?

永嘉云。不離當處常湛然。親切無過此語。覓則知君不可見。但於當處湛然。二邊坐斷使平穩。切忌作知解求覔。纔求即如捕影也。

> Master Yongjia said, "Without leaving the present place, there is constant clarity—no words are more direct than these. If you seek it, you will find it cannot be seen. Simply abide in the clarity of the present moment, cutting off both extremes to find true stability. Be careful not to grasp at intellectual understanding or go searching for it. The moment you seek, it is like trying to catch a shadow."

不與萬法為侶是什麼人。回光自照看。待汝一口吸盡西江水即向汝道。八角磨盤空裏走。參得透。目前萬法平沉。無始妄想蕩盡。

> What kind of person does not associate with all phenomena? Turn the light inward and look. When you can drink the entire West River in one gulp, I will tell you. An octagonal millstone runs through the sky. If you penetrate this, all phenomena before you will sink into stillness, and beginningless delusions will be utterly swept away.

德山隔江招扇。使有人承當。鳥窠吹布毛。尋有人省悟。得非此段大因緣時至。根苗自生耶。抑機感相投有地耶。抑當人密運無間借師門發揮也。何峭絕如此之難。而超證如此之易。古人以輥芥投針為況。良不虗矣。

> Master Deshan waved his fan across the river, and someone immediately understood. Master Niaoke blew on a feather, and someone was instantly awakened. Could it be that when the great karmic moment arrives, the seed of awakening naturally sprouts? Or is it that the right conditions and receptivity meet in just the right place? Or perhaps it is the practitioner’s own hidden, uninterrupted effort, expressed through the teacher’s guidance? Why is the path so steep and difficult, yet the breakthrough so swift and effortless? The ancients compared it to threading a needle with a rolling mustard seed—truly, it is no empty saying.

信得心及。見得性徹。於日用中無絲毫透漏。全世法即佛法。全佛法即世法。平等一如。豈有說時便有。不說時便無。思量時便有。不思量時便無。如此即正在妄想情解間。何曾徹證。直得心心念念照了無遺。世法佛法初不間斷。則自然純熟左右逢原矣。有問隨問便對。無問亦湛然常寂。豈非著實透脫生死要綱也。末後一句都通穿過。有言無言向上向下。權實照用卷舒與奪。不消箇勘破了也。誰識趙州這巴鼻。須是吾家種草始得。

> When faith in the mind is complete, and insight into one’s true nature is thorough, there is not the slightest gap in daily life. All worldly phenomena are the Dharma; all Dharma is worldly phenomena— perfectly equal and one. How could it be that when you speak of it, it exists, and when you don’t, it doesn’t? Or that when you think of it, it appears, and when you don’t, it vanishes? That would still be wandering in deluded thought and intellectual understanding— how could it be genuine realization? Only when every thought and moment is clearly illuminated without omission, when worldly phenomena and the Dharma are never interrupted, does it naturally become seamless and fluid, meeting every situation with ease. When asked, respond accordingly; when not asked, remain serene and still. Is this not the true key to penetrating life and death? The final phrase has already been pierced through. Whether speaking or silent, above or below, expedient or ultimate, illuminating or applying, expanding or withdrawing, giving or taking— there’s no need to examine it further. Who can recognize Zhaozhou’s true essence? Only those born of our own lineage will understand.

### 示寧副寺

> Assistant to the Vice Abbot

古人為此大因緣。若師弟子相見未甞不以是擊揚。至於食寢閑曠靡不攝念於此。是故一言一句廼杖廼喝。瞬揚舉動悉可投機。蓋誠心專一無許多惡知惡見污染。直截承當似不難。今之兄弟根性差鈍而復駮雜。雖參尋知識薰炙日久。尚懷猶豫。不能一往徹證。病在不純一長久。儻能不捨晝夜廢寢忘餐矻矻在道。不患不如古人矣。

> The ancients, for this great cause, whether as teacher or disciple, never failed to use this to inspire and uplift. Even in eating, sleeping, leisure, or open spaces, they never let their minds stray from this. Therefore, a single word, a single phrase—whether a staff strike or a shout—every glance, gesture, and movement could become a moment of awakening. This is because their minds were sincere, focused, and untainted by many wrong views and attachments. To directly take up this truth seemed not difficult. Today, fellow practitioners, our roots and capacities are duller and more mixed. Even after seeking out wise teachers and being nurtured by them for a long time, we still harbor doubts and hesitations, unable to break through to complete realization in one go. The problem lies in not being pure and persistent enough. If we could devote ourselves day and night, forgetting food and sleep, diligently abiding in the Way, we would not have to worry about failing to match the ancients.