---
title: "印心佛敏訥禪師語錄 · 大燈序"
description: "印心佛敏讷禅师语录是清代禅宗典籍由寂纳禅师所述其弟子法栋等人记录法通等人编集依驹本印行禅师名敏讷印心为其号属临济宗一脉内容多为上堂法语小参机缘问答及偈颂等集中体现了其禅学思想与接引学人的风格该书是研究清代禅宗特别是临济宗在江南地区发展的重要文献对于了解当时禅门的修行实践与思想传承具有较高价值在佛教史上被视为记录禅师言行与禅法心要的可靠资料"
url: "https://rushiwowen.co/en/r/cmgn0z70q1f79jl04d787erib"
---

### 印心佛敏訥禪師語錄序

> Preface to the Recorded Sayings of Zen Master Yinxin Fomin Ne

世尊拈花，迦葉微笑，傳此默契心宗。遞至二十八祖達磨大師，來此東土，掃除文字窠臼，直指見性明心。自蕭梁迄今，代有上根上智者，傳續慧命，闡化四方，使聾者聞、瞽者視，而愚者得廣大智，教外別傳之旨，可謂偉矣。西秦佛敏和尚，蚤歲出家，勤修苦行，秉受毘尼於海會，遍參知識於諸方。末向草堂室內，深受逼拶，於臥病之中，豁然大悟，覺從前千七百則公案，如樂毅將兵下齊七十餘城，了無阻礙。嗣法之後，湟中諸紳士，推主大悲、葆寧、印心諸大剎，一時緇素雲臻。所說法語超卓，而所著詩偈秀拔，類之於應菴華、密菴傑諸先哲中，無分伯仲也。丁卯冬日，其法子三一、谷愚兩大師，以請書本全藏，不遠數千里，特至嘉禾，且出此錄示讀，不勝嘉歎。爰請繡諸梨棗，以附藏典流通，使天下後世之披覽者，知雙桂一枝，佛法有在也。

> The World-Honored One held up a flower, and Kāśyapa smiled—this silent transmission marked the heart of the Dharma. Passing through twenty-eight generations to Master Bodhidharma, who came to the East, sweeping away the trap of words and texts to directly point to the mind and reveal one’s true nature. From the Liang dynasty to the present, each era has produced beings of superior roots and supreme wisdom. Passing on the torch of wisdom, they have enlightened far and wide, making the deaf hear, the blind see, and the ignorant attain vast understanding. The direct transmission beyond the teachings—truly, how profound it is! The Venerable Fomin of Western Qin, having left home early in life, diligently practiced asceticism. He received the monastic precepts at the Great Assembly and visited spiritual guides far and wide. Ultimately, entering the meditation hall of Caotang Monastery, he endured rigorous questioning. While bedridden with illness, he suddenly achieved great awakening, realizing that the seventeen hundred kōans before him were like Le Yi leading an army to conquer seventy cities of Qi—with no obstacles whatsoever. Having inherited the lineage, the laity and monks of the Huangzhong region invited him to preside over the great monasteries of Dabei, Baoning, and Yinxin. Soon, monks and laypeople gathered like clouds. His Dharma talks were truly outstanding, and his poems and verses were exquisite and refined. Placed alongside those of ancient masters like Ying’an Hua and Mi’an Jie, they rivaled and matched them without distinction in quality. In the winter of the Dingmao year, his Dharma heirs, Masters Sanyi and Guyu, traveled several thousand miles to Jiahe to request the complete Buddhist canon for their monastery. They also brought this recorded collection to me for reading. I could not help but deeply admire it. I therefore urged that it be carved on woodblocks for publication, attached to the canon for worldwide circulation. May those who read it in future generations know that even a single branch from the Twin Guiyin trees still carries the living Dharma.

時康熙丁卯長至日，住持楞嚴寺沙門洞宗大燈拜序。

> Preface written on the winter solstice day in the year Dingmao of the Kangxi era by Da Deng, a monk of the Dong lineage and abbot of Lengyan Temple.

### 印心佛敏訥禪師語錄序

> Preface to the Recorded Sayings of Zen Master Yixin Fominnuo

如來定慧圓通，一空色相，至諸大士則繇聲聞而入，相去固有間矣。昔文殊師利問維摩詰：「何等是不二法門？」摩詰默然無言。文殊師利嘆曰：「善哉，善哉！乃至無有文字語言，是真入不二法門。」夫文字語言不離聲聞者也，斯豈佛法第一義乎？予不習內典，顧嘗維省生平汩沒於章句，口業紛紜，若老馬服轅，飛蟲觸網，無以解脫。佛敏禪師者，予疇昔方外交也，爰自剃度海會，傳衣艸堂，迨夫栖禪湟水，趺坐印心，幾二十餘臘矣。跋涉而往，吟詠以歸，於緇流中稱為白足。壬戌之仲冬，禪師錫飛涇上，予與握手道故，冀警前失，師乃出其語錄一卷示予，且屬予為之序。噫嘻！斯不亦文字語言摩詰置之若遺者耶？師曰：「不然，西來奧義未易幾也。以向道者言之，資有哲愚，悟有頓漸；以設教者言之，時有升降，機有淺深。自夫佛法闡而象教興，祖說昌而宗風啟，蓋憫一切眾生不識者箇就裏，失卻本來。彼蚩蚩者無論已，即或功行積苦，參稽素勤，然尚有眯於塵坋，疲於津梁，往往機鋒相示，隱躍當前，而悟入者鮮矣。迄於今，愈趨愈下，棒之喝之，而魘寐者尚難醒，委頓者尚難起。予之此錄，所為指迷以康莊，愈疾以鍼石者也。子乃欲廢文字語言，以幾法門第一，其於開示，不亦遠乎？」予曰：「唯唯，吾知之矣。」入堂奧者，必歷階而上也；登山岳者，必繇麓而巔也。夫淫哇且競響矣，顧羨太音之希聲，薄笙鏞非雅奏；密唧方薦羞矣，顧求太羹之至味，鄙鼎俎匪珍烹。是責盲者以察秋毫，視滄溟若溪谷，不假舟航而欲訪蓬壺也。若禪師者，難為酬對，深得實相，善說妙法，請往付梓，以紹傳燈。微獨廣誘群蒙，即予鄉所蒂芥以祈解免者，亦豁然冰釋已。

> The Tathagata's concentration and wisdom are perfectly integrated, his form and emptiness unified. As for the great Bodhisattvas, they enter through hearing the Dharma—there is indeed a gap between them. Once, Manjushri asked Vimalakirti: "What is the non-dual Dharma gate?" Vimalakirti remained silent. Manjushri exclaimed: "Excellent, excellent! To be without words or speech—this is truly entering the non-dual Dharma gate." But words and speech are inseparable from hearing the Dharma. Is this, then, the ultimate meaning of the Buddha's teaching? I myself am not well-versed in the sacred scriptures. Yet I have often reflected on my life: submerged in textual analysis, entangled in verbal karma, like an old horse straining in its traces, or a flying insect trapped in a web—unable to find liberation. Master Chan Buddhist Min was once a friend from outside the secular world. From his ordination at Haihui Temple to receiving the robe at Caotang Monastery, and then practicing meditation by the Huang River, sitting in stillness and sealing his mind—nearly twenty winters have passed. He traveled far on foot and returned singing poems, earning the name "White Foot" among the monastic community. In the second month of winter in the year Renxu, the master arrived at Jing River. I shook his hand and spoke of old times, hoping to learn from past mistakes. He showed me a volume of his recorded sayings and asked me to write a preface. Alas! Isn't this exactly the kind of words and language that Vimalakirti set aside? The master said: "Not at all. The profound meaning brought from the West is not easily reached. For those who seek the Way, their capacities may be wise or dull, their awakening sudden or gradual. For those who teach the Dharma, the times may rise or fall, their students' potential deep or shallow. Since the Buddha's teaching spread and image-based traditions arose, the patriarchs' words flourished and the school's spirit was born—all out of compassion for sentient beings who do not recognize the inner truth and lose their original nature. "As for the ignorant, let us not speak of them. Even those who have arduously accumulated merit and diligently studied may still be blind to the dust and weary of the ferry. Often, they exchange sharp words and hint at truths before them, yet few truly awaken. "Today, things grow worse. With sticks and shouts, those trapped in nightmare still find it hard to wake, and those exhausted still find it hard to rise. This record of mine is meant to point the lost to a broad road, and to heal illness with acupuncture and medicine. If you wish to discard words and language in pursuit of the foremost Dharma gate, are you not far from opening up the teaching?" I replied: "Yes, I understand now." To enter the inner chamber, one must climb the stairs. To ascend the mountain, one must start from the foot of the slope. If vulgar tunes compete for fame, yet we admire the great music that is silent, we scorn the refined instruments as unworthy. If simple foods are offered as delicacies, yet we seek the pure flavor of the great broth, we despise the tripods and vessels as unrefined food. This is like asking a blind person to see the autumn hair, or viewing the vast ocean as a stream, or trying to visit the isles of the immortals without a boat. As for the master, he is difficult to respond to. He has deeply grasped reality and skillfully teaches the wondrous Dharma. May this be sent to the printers, to continue the transmission of the lamp. Not only will it broadly guide the ignorant, but even the small grievances I have long wished to resolve will melt away like ice.

時康熙歲次丁卯大昌佛成道日，涇原布衣朱敬聚質楚薰沐頓首譔。

> Written on the day of the Buddha's Enlightenment in the year Dingmao of the Kangxi era (1687), by Zhu Jingju, a commoner of Jingyuan, having purified himself with incense and prostrating in utmost reverence.