---
title: "密行忍禪師語錄 · 示求戒諸禪者"
description: "密行忍禪師語錄是清代禪師寂忍的語錄集，由弟子明廣、明珍等人編纂，依駒本印行，附有嗣燈錄。該書成於清朝佛教禪宗發展時期，記錄了密行忍禪師的開示、機鋒對話及修行指導，集中體現其禪法思想，強調實修實證與心地工夫。作為清代禪宗重要文獻，它不僅傳承臨濟宗風，也為研究當時禪學脈絡提供了珍貴史料，在佛教典籍中具有承先啟後的學術與修行價值。"
url: "https://rushiwowen.co/en/r/cmgnk6hxm06pfjj04gkl1nrtk"
---

### 示求戒諸禪者

吾祖門下唯貴直指單傳，不落窠臼，直下心同佛心、行同佛行，若有毫髮言之本末，古人謂之自欺。古德云：「師子捉象亦全其力，捉兔亦全其力。」全甚麼力？不欺之力。是知不欺二字，徹始徹終，中間勿容委曲。假使世人日用常情稍懷欺詐，所作必不成就；縱令勉強作就，而衷心必抱愧怍，逢人說著，面負慚赧。世事尚然，況吾徒欲紹隆佛祖無上大道，寧不朝乾夕惕，直截根源？汝等勿謂戒法非直捷也。是故汝等若作戒受即不得，不作戒受亦不得。老僧今日不避口業，為汝等叨呾一上。汝等既發大心，求大乘戒，要將先聖遺訓兢兢佩服，如萬箭攢身，無處迴避，時時刻刻如渡得船，如病遇醫，疾不瘳，苦海未渡，不可輕放，方堪受戒。若少懷欺慢，于戒法中略有過犯，即落他因果矣。今時禪者幸有向上之志，奈何得少為足，認個無戒可受、無禪可參、無天堂可昇、無地獄可墮，佛法兩忘，人我齊遣，渾渾圇圇、瀟瀟灑灑，謂之解脫了事衲僧，即得望佛祖授受波羅提木叉，何啻白雲萬里？

> In our lineage, we value only direct pointing and single transmission without falling into conventional patterns. At the very moment, your mind should be one with the Buddha's mind, and your actions should be one with the Buddha's actions. If any hint of attachment to the beginning or end of words arises, the ancients called this self-deception. An ancient virtuous master said, "A lion uses its full strength to catch an elephant, and also uses its full strength to catch a rabbit." What strength is it using? The strength of not deceiving. From this we can see that the word 'not deceiving' runs from beginning to end, with no room for deviation in between. If ordinary people in their daily interactions harbor even a bit of deceit and fraud, whatever they do will never succeed. Even if they manage to force something through, their hearts will surely feel shame. When others speak of it, they will be filled with embarrassment. If this is true of worldly matters, how much more so for those of us who seek to continue and uphold the supreme, unsurpassed path of the Buddha and patriarchs? Should we not be vigilant day and night, cutting directly to the root? Do not think that the precepts are not direct. Therefore, whether you accept the precepts through ritual or do not accept them through ritual, it is all impossible. Today, I will not avoid speaking directly, and I will explain this for you. Since you have aroused great resolve and seek the Mahayana precepts, you should reverently uphold the ancient sages' teachings as if ten thousand arrows were piercing your body, leaving no place to escape. Moment by moment, you should be like someone crossing a river who has found a boat, or someone sick who has met a doctor. You must not let go lightly until the illness is cured and the sea of suffering is crossed. Only then are you worthy of receiving the precepts. If you harbor even a trace of deceit or disrespect, and commit even a minor offense against the precepts, you will fall into other karmic consequences. Nowadays, Chan practitioners are fortunate to have an aspiration for the ultimate. But unfortunately, they become satisfied with a little, thinking that there are no precepts to receive, no Chan to practice, no heaven to ascend, and no hell to fall into. They say that both Dharma and self are forgotten, that self and others are all abandoned. Drifting in a vague, carefree manner, they call themselves liberated, complete monks, and even hope to inherit the Buddha's and patriarchs's Prātimokṣa. How is this not like a white cloud drifting ten thousand miles away?