---
title: "木人剩稿 · 乙巳結夏安居示眾"
description: "木人剩稿又称开沩录由清代高僧弘赞编撰收录于清初佛教典籍中。该书汇集了弘赞的禅宗语录、诗文及开示反映了明末清初禅宗的传承与发展。内容涵盖禅法心要、修行指南及对机锋公案的评唱旨在引导学人明心见性。作为岭南禅宗的重要文献木人剩稿对研究清初禅宗思想与丛林风尚有较高价值是了解当时佛教实践与理论融合的重要参考资料在佛教文献中占有一定地位。"
url: "https://rushiwowen.co/en/r/cmgn0fdd201xfjl04kyqxhxva"
---

### 乙巳結夏安居示眾

> Summer Retreat Instructions of 1965

「原安居一法，有事有理。言事則三月九旬之中，身不出界外宿，即名安居。言理則有大乘小乘。大乘以大圓覺為自境界，若心念世事，即名破安居。身雖出界，心存鏡智，不名破夏。所以文殊三處度夏，不名破安居。以文殊於大圓覺中，未曾動著一步也。其小乘以身受心法四念處為自境界，若心離念處，即名出界。而思世間財色名食睡，即被五欲魔之所纏縛。雖不名破安居，而煩惱結使瘡疣未除，九旬誠為虛度。如昔有一比丘，依樹下安居，忽然一念思惟世事。樹神語言：『比丘何以生大毒瘡？』比丘聞已，即自責心悔過。神言：『比丘善自塗瘡矣。』比丘復住四念處。神言：『比丘瘡已瘥矣。』所以一念纔生，鬼神得而知之。豈有心念俗事，而不遠離賢聖，還得與淨行者同居乎？今有修念佛者，即以六字洪名為自境界，若心離六字，即名破安居。其參禪者，當以一箇話頭為自境界，若離話頭，即名破夏。故云，暫時不在，如同死人。寧有心思五欲，而不破夏者乎？苟不遵事依理，則有名無實。不免於三月中，有徒喪光陰，虛度九旬之責也。」

> The method of peaceful dwelling (安居) can be understood in terms of both practice and principle. In terms of practice, it refers to the three-month, ninety-day period where one does not leave the monastery's territory to stay overnight—that is called "peaceful dwelling." In terms of principle, there is the Mahayana and the Hinayana. In the Mahayana, the Great Perfect Enlightenment (大圓覺) is one's own true field of experience. If the mind dwells on worldly matters, that is called "breaking the peaceful dwelling." Even if the body leaves the monastery, as long as the mind abides in the mirror-like wisdom, it is not considered breaking the summer retreat. This is why Manjushri Bodhisattva could spend the summer in three different places yet never be guilty of breaking the retreat—because within the Great Perfect Enlightenment, he had never moved a single step. In the Hinayana, the Four Foundations of Mindfulness—contemplating the body, feelings, mind, and phenomena—are one's own field of experience. If the mind strays from these mindfulnesses, that is called "leaving the territory." Thinking about worldly wealth, sex, fame, food, or sleep means being tangled by the five desires, like being bound by demons. Although such a person may not technically "break the peaceful dwelling," their afflictions, karmic bonds, and mental sores remain unhealed, and the ninety days are truly wasted. There is a story of a monk who dwelled peacefully under a tree. Suddenly, a worldly thought arose in his mind. The tree spirit said, "Monk, why have you developed a festering sore?" Hearing this, the monk immediately blamed himself and repented. The spirit said, "Monk, apply ointment to the wound well." The monk then dwelt again in the Four Foundations of Mindfulness. The spirit said, "Monk, your wound has healed." Thus, the moment a single thought arises, even spirits and ghosts know it. How could one whose mind clings to worldly matters ever stay close to the noble beings, or truly dwell in purity alongside others? Today, those who practice Buddha-recitation take the six-character sacred name as their own field of experience. If the mind departs from the six characters, that is called "breaking the peaceful dwelling." Those who practice Chan meditation should take one single meditation topic (話頭) as their field of experience. If they stray from it, that is called "breaking the summer retreat." Hence it is said, "Even a moment of absence is like being dead." How could one whose mind is preoccupied with the five desires avoid breaking the retreat? If one does not follow the practice with clear understanding of both the letter and the spirit, the practice becomes nominal and lacks substance. Then inevitably, during those three months, one must bear the blame of merely wasting time and idling away the ninety days in vain.