---
title: "博山無異大師語錄集要 · 金陵天界寺語錄"
description: "博山无异大师语录集要是明代禅宗高僧元来禅师的语录汇编，由弟子成正记录、元贤辑录而成。元来禅师属曹洞宗博山系，活跃于明末佛教复兴时期。内容涵盖参禅方法、心性开示、修行要诀及日常问答，深入阐述禅宗见地与实修并重之旨。该书系统反映了元来的禅学思想，融合看话禅与默照禅，对明末清初禅风影响深远，是研究曹洞宗思想及明清禅宗史的重要文献，在佛教典籍中占有重要地位。"
url: "https://rushiwowen.co/en/r/cmgn0min82y5fl404638vyfnv"
---

### 金陵天界寺語錄

> Tianjie Temple in Jinling Discourse Record

金剛殿，拈香。「三門高聳臨霄漢，廓爾方知祖道玄，今日腳跟親踏著，優曇花影遍三千。」

> In the Vajra Hall, offering incense. "The temple gates rise high, touching the heavens, vast and profound, revealing the mystery of the ancestral path. Today, with my own steps firmly planted here, the shadow of the udumbara flower spreads across the three thousand worlds."

天王殿，拈香。「從來願力展慈威，爍破虛空毫相輝，依正報中誰辨得？山頭多見紫雲飛。」

> Heavenly Kings Hall, offering incense. "From ancient times, vows of compassion have displayed their majestic power, illuminating the void with a radiant glow. Among the realms of beings and their environments, who can truly discern? Upon the mountain peaks, purple clouds are often seen soaring."

大雄殿，拈香。「黃金殿上三尊佛，白玉光中一箇僧，正恁麼時何所據？香雲旋結萬千層。」

> In the Great Hero Hall, offering incense. "Three honored Buddhas upon the golden hall, a single monk within the white jade light. At just such a moment, what is there to rely on? Swirling clouds of incense gather in countless layers."

振宗堂，據座。「寶鏡當臺驗正邪，阿誰獨蹈大方家？博山手段從來辣，客到蒿湯便當茶。」

> In the Zong Hall, the master takes his seat. "The precious mirror on the altar reveals what is true and what is false. Who alone walks the great path? Boshan's methods have always been sharp; when guests arrive, bitter herbs are served as tea."

開堂。「此一瓣香，彌天亙地，耀古輝今，太極鍾祥，乾元衍慶，爇向爐中，端為供養我明太祖高皇帝、成祖文皇帝，建立三寶，弘通大乘，廣化眾生，同圓聖智。山僧某今日在此法筵，一言一句皆從聖恩中流出，以海水為墨書其贊辭，不能盡其萬一也。伏願皇極御天，遍大千而廣被；聖靈奕世，昭萬古以常明。

> The Dharma Hall is opened. "This single stick of incense spans heaven and earth, illuminates past and present, gathers auspiciousness from the Great Ultimate, and extends blessings from the Primal Origin. As it is lit in the incense burner, it is offered in veneration to our Great Ancestor Emperor Taizu of the Ming, and Emperor Chengzu the Literary Emperor, who established the Three Jewels, propagated the Great Vehicle, widely transformed living beings, and together perfected sagely wisdom. This mountain monk, so-and-so, today in this Dharma assembly, every word and phrase flows from the grace of the sages. Even if the ocean were used as ink to write praises, it could not exhaust even one ten-thousandth of it. Humbly, may the imperial virtue govern the heavens, spreading widely throughout the great chiliocosm; may the sacred spirit shine through the ages, illuminating eternally for ten thousand generations."

「此一瓣香，靈苗含潤，寶樹敷榮，景星聚以沐清庥，祥雲凝而乘嘉運，爇向爐中，端為祝延當今皇帝聖壽萬安，皇后偕聖壽以無疆，太子懋元良而永泰。伏願金輪永鎮，日新鷲嶺之風；寶位增輝，時邁唐虞之治。

> This single stick of incense, like a spiritual sprout moist with dew, like a precious tree in full bloom, gathers auspicious stars to bathe in pure blessings, condenses propitious clouds to ride upon favorable fortune. As it burns in the incense burner, it is offered with reverence to pray for the long-lasting peace and boundless life of the present emperor, for the empress to share in his eternal longevity, and for the crown prince to flourish in virtue and enjoy everlasting peace. Humbly we wish that the golden wheel of Dharma may forever stand firm, renewing daily the noble traditions of Vulture Peak; that the precious throne may shine ever brighter, advancing continuously toward the governance of the golden ages of Yao and Shun.

「此一瓣香，萬物毓以生成，陰陽協而秀發，為霖現瑞，裕國祐民，爇向爐中用酬檀護、滿朝合郡宰官、護法大居士，福基祿位咸增，性種靈根並茂。

> This single incense stick represents the life force from which all things are born, the harmony of yin and yang that brings forth flourishing growth. It manifests as auspicious rain, enriching the nation and protecting the people. We light it in the incense burner to repay the generosity of our patrons, the officials of the court and the entire region, and the great lay protectors of the Dharma. May their foundations of merit and positions of prosperity increase, and may their spiritual roots and innate wisdom grow ever more abundant.

「此一瓣香，龍宮湧出，鷲嶺拈來，輝寶鏡而利益群生，徹重玄而全該正命，爇向爐中，耑申供養先本師壽昌大和尚，用酬法乳之恩。」師斂衣就座。

> This single stick of incense emerges from the Dragon Palace, is taken from Vulture Peak, shines like a precious mirror to benefit all beings, penetrates the profound mysteries to encompass the true life. We now burn it in the censer, offering it especially to our original teacher, the Great Monk Shouchang, in gratitude for the nourishment of his Dharma-milk. The Master then adjusted his robe and took his seat.

白椎竟，師卓拄杖，云：「諸昆仲！達磨大師航海而來，直指人心，見性成佛，雖則門庭萬仞，壁立千層，秪演一心之法，更無餘事；乃至六祖傳衣，五宗競出，運無礙輪，化無緣眾，秪演一心之法，更無餘事；溈山大師敲唱同時，暗機圓合，傾瓶以辨超方，撼茶而彰妙用，秪演一心之法，更無餘事；雲門大師箭鋒相拄，函蓋乾坤，揚眉落臼，顧盻猶遲，如流雲翔鶴，湛水晴空，秪演一心之法，更無餘事；法眼大師拈現前石，塞虛空口，一切處現成，六根互用，六用齊施，秪演一心之法，更無餘事；臨濟大師一語中具三玄，一玄中具三要，驅耕夫牛，奪機人食，電光石火，開眼猶迷，秪演一心之法，更無餘事；洞山大師混不得、類不齊，立寶鏡三昧，炤學者肺肝，分五湖玉石，雪盛銀碗，月炤金沙，秪演一心之法，更無餘事；乃至博山今日遠承諸祖慈蔭，循規蹈矩，借路還家，駕輕就熟，秪演一心之法，更無餘事。諸昆仲！含靈具此一心之法，學人欲明此一心之法，三世諸佛歷代祖師示此一心之法，故《楞伽經》云：『佛語心為宗，無門為法門。』諸昆仲！大地沒遮攔，要行行不去，要住住不得，且道：向甚麼處出氣？還知麼？鳥鳴雲樹，聲聲喚游子歸家；魚躍煙波，色色翻誌公陳案。漩澓空中梵字，刮開眼底重朦，且道：向甚麼處認取自家心地？」卓拄杖，云：「鼻根浮面上，更不用躊躕。珍重。」

> The wooden gavel fell silent. The Master struck his staff and said: "Brothers in the Dharma! When the great master Bodhidharma crossed the seas and came to this land, he directly pointed to the human mind, teaching that to see one's true nature is to attain Buddhahood. Though his gate stood ten thousand feet high and his walls rose a thousand layers deep, he taught only the Dharma of the One Mind—nothing else. When the Sixth Patriarch transmitted the robe, and the Five Houses flourished in turn, turning the unimpeded wheel and teaching beings beyond condition, they taught only the Dharma of the One Mind—nothing else. When the great master Guishan struck and sang in unison, his hidden mechanisms perfectly aligned—pouring from the bottle to discern those beyond convention, shaking the tea to reveal wondrous function—he taught only the Dharma of the One Mind—nothing else. When the great master Yunmen, with arrowheads meeting, encompassed heaven and earth in a single phrase—a raised eyebrow already falling into a rut, a glance still too slow—like flowing clouds and soaring cranes, like clear water and a bright sky, he taught only the Dharma of the One Mind—nothing else. When the great master Fayan lifted the stone before him to block the mouth of emptiness, with everything fully present, the six senses interchanging and their functions operating freely, he taught only the Dharma of the One Mind—nothing else. When the great master Linji, in a single phrase containing the Three Mysteries, and within each mystery containing the Three Essentials, drove the plowman's ox and seized the hungry man's food—like lightning or a spark from stone, leaving one dazed even with eyes open—he taught only the Dharma of the One Mind—nothing else. When the great master Dongshan, neither blending nor categorizing, established the Samadhi of the Precious Mirror to illuminate the very heart of students, distinguishing jade from stone across the five lakes—like snow filling a silver bowl, moonlight shining on golden sand—he taught only the Dharma of the One Mind—nothing else. And today, I, Boshan, relying on the compassionate shade of all these ancestors, following the rules and keeping to the path, borrowing the road to return home, steering the familiar course with ease, teach only the Dharma of the One Mind—nothing else. Brothers in the Dharma! All sentient beings possess this Dharma of the One Mind. Practitioners seek to understand this Dharma of the One Mind. All Buddhas of the three times and all ancestral teachers throughout the ages have revealed this Dharma of the One Mind. Thus, the \*Lankavatara Sutra\* says: 'The Buddha's teaching takes mind as its essence; the gateless is the Dharma gate.' Brothers in the Dharma! The great earth offers no obstruction. If you try to go, you cannot move; if you try to stay, you cannot remain. So I ask you: Where will you vent your breath? Do you understand? Birds sing among cloudy trees, each call summoning the wanderer home. Fish leap through misty waves, each flash turning over Master Zhi's old case. Sanskrit letters swirl in the empty sky, scraping away the heavy film over your eyes. So I ask you: Where will you recognize your own mind-ground?" He struck his staff and said: "Your nose is right on your face—no need for further hesitation. Take care."

當晚小參。「南嶽大師云：『一切萬法皆從心生，心無所生，法無能住，若達心地，所作無礙。』諸昆仲！心無所生，山河大地從甚麼處得來？法無能住，終日著衣喫飯，因甚麼只認定著個自己？去此二途，作麼生折合？諸人分上也須自看，有人通得消息，博山將袈裟以覆之。」

> That evening, during informal instruction: "Master Nanyue said, 'All phenomena arise from the mind. When the mind is unborn, phenomena have no abiding place. If one realizes the nature of mind, all actions become unobstructed.' Fellow practitioners! If the mind is unborn, from where do mountains, rivers, and the great earth come? If phenomena have no abiding place, why, in our daily activities of dressing and eating, do we still cling to the notion of a self? Beyond these two extremes, how do you reconcile? Each of you must examine this for yourselves. If anyone can penetrate this message, I, Boshan, will cover them with my robe."

茶話。「若論參學分中事，當下教諸人領略去、當下無事去，早是埋沒諸人了也。其中有二種岐路：一種、學人擔佛傍家走，乃至求佛、求法、求禪、求道、求玄、求妙等，隨處擔一擔子，通身都是佛法。如龜負圖，自取喪身之兆；鳳縈金網，趨霄漢以何期？又有一種學人，自作主宰，謂：有甚佛可求？甚禪可參？甚道可學？只剝得淨潔無依，謂是自己受用，其實未到淨潔處，皆是業識心生出此等邪見，只饒到淨潔處，未許有參學分在。諸昆仲！若起世間貪、嗔、癡罪，雖重猶輕。若將淨潔處謂之參學極，則此業最重，世間無有與等者。諸昆仲！直須掀翻此二種邪見，且道：向甚麼處討箇安樂？古德云：『如何是頭？只須知有。果是知有，不愁不盡卻今時也。』從上諸祖推此一事最妙最玄，如荎草味、如金剛杵。若向這裏開眼，方許有說話分。今晚為三方丈茶筵中吐露個消息，大眾作麼生理會？若就此言句中透脫也不難，其或未然，各自喫茶歸堂去好。」

> Tea Talk. "If we speak of the matter within the domain of practice, to have you grasp it right now, to settle it right now—that would already be burying you all. There are two kinds of wrong paths here. One kind: Practitioners carry the Buddha on their backs and wander from house to house. They seek the Buddha, seek the Dharma, seek Zen, seek the Way, seek the profound, seek the wondrous, and so on. Wherever they go, they shoulder a load, their whole body covered in 'Buddhadharma.' Like a tortoise carrying a chart on its back, it invites its own demise; like a phoenix entangled in a golden net, when will it ever soar to the heavens? Then there is another kind of practitioner who takes themselves as the master, saying: 'What Buddha is there to seek? What Zen is there to practice? What Way is there to learn?' They just strip everything away until it's clean and uncluttered, and call this their own personal attainment. In truth, they haven't reached that clean place. All such perverse views arise from the mind of karmic consciousness. Even if one did reach that clean place, it still wouldn't qualify as having entered the domain of practice. Brothers! If you give rise to worldly greed, hatred, or delusion, the fault, though heavy, is still relatively light. But if you take that 'clean place' as the ultimate of practice, then this karmic obstruction is the heaviest; nothing in the world equals it. Brothers! You must overturn these two kinds of perverse views. Now tell me: Where will you find peace and ease? An ancient worthy said: 'What is the head? You must simply know that there is. If you truly know that there is, don't worry—you won't fail to exhaust the present moment.' The patriarchs of old considered this matter the most wonderful, the most profound—like the taste of licorice root, like a vajra pestle. Only if your eyes are opened here are you permitted to have a share in the conversation. Tonight, at the tea gathering in the abbot's quarters, I've revealed a hint of this. How will the assembly understand it? If you break through based on these words, it's not difficult. But if not, then each of you, drink your tea and return to the hall."

上堂。「洞山大師悟道偈云：『切忌從他覓，迢迢與我疏，我今獨自往，處處得逢渠。渠今正是我，我今不是渠，若能如是會，方得契如如。』此是洞山宗旨，綿密回互皆從此偈中流出，不可不理會。諸昆仲！此偈中有二句最嚴，『渠今正是我，我今不是渠』。渠者何物也而正是我？我者復何物也而不是渠？且道：是一個？是兩個？若向這裏會去，始可有參學分。須知：此偈豈但曹洞宗旨？即五家應機接物皆當向此句中印過始得。不然，在一機一境上得些子解路，盡是掠虛頭漢，有甚麼話會處？所以，曹洞有三種滲漏：一者、見滲漏，機不離位，墮在毒海，此不離即毒海也；二者、情滲漏，智存向背，見處偏枯，此向背即偏枯也；三者、語滲漏，體妙失宗，機昧終始，此體妙即機昧也。若據此三種滲漏，學者明晦如見肺肝。所以，博山舉眼，無人非敢以生滅勘驗。諸方若見徹此偈，洞山大師未曾入滅。博山雖在今時，亦不諳今時事，秪與諸人二時逐隊。諸昆仲！古木叢中躑躅，漏逗法身；大洋海底翻騰，清損漁父。徹見本來面目，野雲散而天青；掀開煩熱胸襟，衣線綻而體露。還有與洞山大師共出一隻手者麼？」卓拄杖，云：「舉頭天外看，誰似我般人？」

> The master ascended the hall and said, "Great Master Dongshan's enlightenment verse states: 'Be sure not to seek from others, For that will only distance you from yourself. Now I go forth alone, Yet everywhere I meet him. He is now precisely me, But I am not him. Only if you understand it thus, Can you truly accord with Suchness.' This is the essential teaching of Dongshan. All the intricate and interwoven subtleties of his school flow from this verse. It cannot be ignored. Brothers! Within this verse, two lines are most crucial: 'He is now precisely me, / But I am not him.' What is this 'he' that is precisely me? And what is this 'I' that is not him? Tell me, are they one or are they two? If you can penetrate this point, only then do you have the capacity for true study. You must understand: this verse is not merely the essence of the Caodong school. All five schools, in their responsive teaching and interaction, must be verified through these lines to be genuine. Otherwise, if you grasp some partial understanding from a single situation or a single teaching device, you are merely a vain braggart—what true understanding could you possibly have? Therefore, the Caodong school speaks of three kinds of leakage: First, leakage of view: when the mind's function does not depart from its fixed position, one falls into a sea of poison. This 'not departing' is precisely the poisonous sea. Second, leakage of sentiment: when wisdom holds to distinctions of 'toward' and 'away,' one's insight becomes lopsided and withered. This 'toward and away' is precisely the withering. Third, leakage of speech: when one grasps the wondrous essence but loses the fundamental principle, the mind's function becomes obscured from beginning to end. This 'grasping the wondrous' is precisely the obscuration. Based on these three kinds of leakage, a student's clarity or obscurity is as visible as seeing their liver and lungs. Therefore, when I, Boshan, raise my eyes, no one dares to test me with notions of arising and ceasing. If you thoroughly see through this verse, Great Master Dongshan has never entered extinction. Although I, Boshan, am here in the present age, I am also not conversant with present-day affairs. I merely join the ranks with all of you, following the daily schedule. Brothers! Amidst the ancient trees and thickets, tarrying reveals the Dharma-body. Churning in the depths of the great ocean, clarity is lost to the fisherman. Thoroughly see your original face—wild clouds scatter, the sky is blue. Tear open your feverish, burdened chest—the seam of your robe splits, the body is exposed. Is there anyone who can join hands with Great Master Dongshan?" He struck his staff down and said, "Lifting my head, I gaze beyond the heavens—who is there like me?"

上堂。「如何是佛？十方世界最靈物。如何是法？古路迢迢苔路滑。仍將佛法問根源，雲散長空鶴唳天，纖塵不立清如洗，三個猢猻夜簸錢。諸昆仲！宗門中事，豈同容易？一言一句一大藏教，註不破歷代祖師機深智廣，潛興密運須彌，倒卓拄杖橫趨，繪彩色於空中，擲大千於方外，且道：向甚麼處捫摸？所以云：『羅籠不肯住，呼喚不回頭，古聖不安排，至今無處所。』玄沙大師恁麼老婆心切，也只要諸人知箇落處始得。諸昆仲！青黯黯處，樵子不借路以還家；綿密密時，機婦罷金針而夜織。香銷錦帳，露浥芙蓉，發清嘯於深閨，吐微言於連枕，情濃意洽，試問：諸昆仲還知得也無？」良久，云：「分明一段風流事，不與諸人較短長。」

> The master ascended the teaching seat. "What is Buddha? The most numinous being in all the worlds. What is Dharma? The ancient path stretches far, mossy and slippery. Yet when we inquire into the source of Buddha and Dharma, clouds scatter across the vast sky, a crane cries out; not a speck of dust remains, clear as if washed, three monkeys toss coins at night. Brothers! Are matters of our school so easily grasped? A single word, a single phrase—the entire Tripitaka cannot fully annotate them. The ancestral masters through the ages, profound in insight and vast in wisdom, secretly stir and silently move—Mount Sumeru stands upside down, the staff advances sideways, painting colors in empty space, casting the great chiliocosm beyond the square inch. Tell me: where can you grasp it? Thus it is said: 'The net won't hold it, calling won't make it turn back; the ancient sages made no arrangements, to this day it has no fixed abode.' Master Xuansha, with such grandmotherly kindness, only wished for you all to know where it lands. Brothers! In the deep blue shadows, the woodcutter borrows no path to return home; in the dense thickets, the weaver lays down her golden needle to weave by night. Incense fades in brocade curtains, dew moistens the lotus, a clear whistle rises from deep chambers, subtle words are spoken on shared pillows, affection deepens and minds meet. I ask you, brothers: do you understand yet?" After a long pause, he said: "A clear episode of flowing grace—I won't compare its length with any of you."

小參。「百千法門、無量妙義，盡在諸人心意識中，悉皆具足。汝若認著心意識，便昧卻百千法門；汝若體會得百千法門，何處有心意識來？這些子關竅亦能殺人、亦能活人，諸禪者各各在衣線下開眼，拼此一生討個著落。」

上堂。「南陽忠國師云：『青蘿夤緣，直上寒松之頂；白雲淡泞，出沒太虛之中。萬法本閑，而人自鬧。』諸昆仲！作麼生說個本閑的法？若會得本閑法，則大千世界有情、無情等無纖毫鬧相，若有纖毫鬧相則不得本閑法也。何以故？鬧即法故。所以道：靜則埋根千尺，動則當處生苗，只饒不動不靜，未免飄飄搖搖。博山則不然，動則寒冰凝結，靜則白浪滔天，直下了無動靜，紅爐片雪如綿。若於此二偈中會去，始明得本閑法也。諸昆仲！動非動相，雖動極以恒安；靜復靜元，總靜機而常運。秉常運之樞機，履恒安之玄軌，寶鏡懸而無隱慝，珠簾捲以納方來，不涉呼吸之離微，寧有去來之蹤跡？諸昆仲！順則吉也，逆則忤也，肯則自許也。若於靜鬧親疏而較其優劣者，盡其恒沙思量分別莫能得其量也。」卓拄杖，下座。

上堂。「僧問古德：『撥塵見佛時如何？』『直須揮劍。若不揮劍，漁父棲巢。』又，僧問古德：『撥塵見佛時如何？』『渠無國土，何處逢渠？』二大老各道得一邊，一箇則門庭施設，輝煌掌上之珠；一箇則入理深譚，擊碎秦時之鏡。若是博山則不然，有問：『撥塵見佛時如何？』『紺髮旋螺髻，兜綿印手文。』『學人不會，意旨如何？』『青蓮捧雙足，赤肉挂金禰。』且道：與古人是同？是別？若說是同，作麼生說箇同底道理？若說是別，作麼生說箇別底道理？若向這裏融會得去，博山與汝結個同參。諸昆仲！居正而不立正位，泥牛吼海岸之風；垂偏而不住偏方，石女弄珊瑚之影。乞食於三家村裏，謳歌於萬仞峰頭，借松鏡以瀉清光，拾苔錢而嚴富態。有人向三種問荅上徹去，洞上宗風於斯有賴矣。珍重。」

茶話。「不與萬法為侶者是甚麼人？紅塵堆裏露全身。了知萬法空無物，那見山河礙眼睛？三歲孩兒頭似雪，神光萬里一條鐵，底事分明說與知，當戶連山也太奇，兼帶位中親迸破，巖前石虎夜生兒。生兒則且置，且道：是甚麼時辰？子丑寅卯，辰巳午未，申酉戌亥，乾三連、坤六斷、離中虛、坎中滿，屈指顛倒數來，依舊寸長尺短。珍重。」