---
title: "鄧尉山聖恩寺志 · 上堂"
description: "明末周永年所撰《鄧尉山聖恩寺志》是一部记载江苏苏州邓尉山圣恩寺历史的重要佛教寺志。该书编纂于明末清初，详述了圣恩寺自唐代创建以来的兴衰沿革、历代高僧事迹、寺院建筑格局以及所藏文物典籍。圣恩寺作为江南禅宗重要古道场，与临济宗关系密切，寺志不仅为研究该寺历史提供了核心文献，也是了解明清时期江南佛教发展、寺院经济与文化的重要史料，在佛教方志学中占有显著地位。"
url: "https://rushiwowen.co/en/r/cmgn4b3q50v6mk104sr5my32n"
---

### 開山萬峰時蔚禪師上堂

### 上堂

上堂，舒兩手云：大開方便門，便從這裏入。復握雙拳云：閉卻牢關說家裏話。且道不開不閉一句又作麼生道？良久，斂僧伽黎，下座。

解制上堂云：一葉落，天下秋；一塵起，大地收。解開布袋口，衲僧得自繇。腳頭腳底風雲起，撒土揚沙輥人流。逼塞虛空無影像，啼鶯元在柳梢頭。畢竟作麼生取用？喝！

示眾：從上佛祖，剖露單傳，開權顯實，說玄說妙，契理契機，只要學人識取自心。累他先聖，曲垂方便，誘進斯門。所以道，摩尼珠，人不識，如來藏裏親收得，六般神用空不空，一顆圓光色非色。此珠人人具足，箇箇圓成，非特如來藏中，三世諸佛歷代祖師何嘗少欠。若佛若祖，是聖是凡。莫不皆有此珠。汝等諸人，六根門頭放光動地，因甚不見？即為情生智隔，想念體殊，無端雜毒種在八識田中，醍醐上味番成惡水，埋沒自己靈光，決定無繇得見。若是决烈丈夫，直下一刀兩叚，不被邪師惑亂，不受塵緣繫縳，具大眼目，具大手叚，直入斯門，得獲大寶。豈不見大梅嘗禪師叅馬祖，問云：如何是佛？祖云：即心是佛。便向大梅一住二十年。馬祖令僧去探其是可。僧到便問云：和尚見馬大師得何道理，便住此山？嘗曰：向我道即心即佛，我便向這裏住。僧云：馬祖佛法近日又別。嘗曰：作麼生別？僧云：又道非心非佛。嘗曰：這老漢，惑亂天下人，未有了日在。任他非心非佛，我但即心即佛。看他一得永得，了無退失。這箇便是叅禪問道底英靈衲子，一見便了，更不狐疑。如百丈問長慶云。如何是佛。慶云。騎牛覔牛。僧問西明和尚云。如何是佛。尚云。即汝便是。便是自家珎寶。更莫他求。如斯會得。看破馬大師心肝五臟。苟或不然。更聽一偈。一對眉毛眼上橫。莫問渠儂短與長。八字打開全剖露。分明遍界雨花香。

> Teaching to the Assembly: From the Buddhas and Patriarchs of old, the direct transmission has been laid bare—temporary means set aside to reveal the ultimate truth. They spoke of profound mysteries, yet always in accordance with both principle and the capacities of listeners. Their only aim was for practitioners to recognize their own mind. This caused the ancient sages to tirelessly devise skillful methods, guiding people gently into this gate. Thus it is said: "The Mani pearl—no one knows it. In the Tathagata-garbha, it is personally received. Its sixfold divine functions are both empty and not empty; A single perfect sphere, color yet formless." This pearl is complete in every person, perfectly realized in each. Not only in the Tathagata-garbha—the Buddhas of the three times and the Patriarchs of all generations have never lacked it, not even a little. Whether Buddha or patriarch, saint or ordinary being—all possess this pearl without exception. All of you—at the gates of your six senses, radiant light moves heaven and earth—why don't you see it? It is because emotional grasping creates a barrier in your wisdom, and deluded thoughts separate you from the true essence. Unwholesome poisons have been planted thoughtlessly in the field of your eighth consciousness. What should be like sweetest nectar has turned into foul water. You have buried your own inner light, and therefore cannot see it by any means. But a person of resolute will—one who cuts straight through with a single stroke, neither confused by false teachers nor bound by worldly conditions, possessing great vision and great capacity—such a one directly enters this gate and obtains the great treasure. Don't you know about Chan Master Damei? He once visited Mazu and asked, "What is Buddha?" Mazu replied, "Just this mind is Buddha." Hearing this, Damei immediately went to Great Plum Mountain and stayed there for twenty years. Mazu sent a monk to see if Damei had truly understood. The monk arrived and asked, "What teaching did you receive from Master Mazu that made you settle on this mountain?" Damei said, "He told me, 'Just this mind is Buddha,' so I came here to dwell." The monk said, "Mazu's dharma has recently changed." Damei asked, "How has it changed?" The monk replied, "Now he also says, 'Neither mind nor Buddha.'" Damei said, "That old fellow keeps misleading people endlessly. Let him talk about no-mind-no-Buddha all he wants—I stick with 'just this mind is Buddha.'" See how once he attained it, it was attained forever, without any loss or retreat. This is the kind of heroic monk who, upon directly seeing Chan's truth, is done with it completely, without the slightest doubt. Similarly, Baizhang once asked Changqing, "What is Buddha?" Changqing replied, "Riding an ox, searching for an ox." Another monk asked Ximing, "What is Buddha?" He answered, "It's just you yourself." This is your own precious treasure—don't seek it anywhere else. If you understand in this way, you will see through the very heart and guts of Mazu himself. But if not, listen to this verse: "A pair of eyebrows, horizontal above the eyes— Don't ask about length or shortness. Forming the character 'eight'—opening fully, laid completely bare. Clearly, throughout the world, the fragrance of rain and blossoms."

中夏示眾云：達磨的的西來，直指人心，見性成佛，且道性作麼生一喝？於此直下死團百雜碎，便見青青翠竹顯真如柳綠花，紅明皎潔，風生虎嘯，石龍吟燕語，鶯啼為汝決，衲僧家活潑潑。滿懷撒出夜明珠，獻寶波斯難辨別，放倒和衣打覺眠，一任天崩與地裂。其或未然，叅。

> The Chan Master Zhongxia addressed the assembly, saying: "The great master Bodhidharma came directly from the West, pointing directly to the human mind, so that one may see one's true nature and become a Buddha. But tell me—what is this 'true nature'? A shout! If, in that very moment, you can shatter every bit of doubt and confusion, then you will see clearly: the lush green bamboo reveals Thusness, the willow's green and the flower's red shine brightly. The wind stirs—tigers roar. Stones sing—dragons hum. The swallows chatter, the orioles cry, all decisively pointing the way for you. For a monk, everything is alive and vibrant. He scatters luminous pearls from his heart—treasures offered by a Persian merchant beyond identification. Then he lays back down, robes still on, and falls asleep, letting heaven crumble and earth split apart. If not yet enlightened, keep investigating!"