清凉月老师独家解读《永嘉大师证道歌》修行密码第01讲
Master Qingliang Yue’s Exclusive Interpretation:Decoding the Cultivation Secrets of Yongjia Master’s Song of Enlightenment – Lecture 01
你是否想过，佛法修行并非玄之又玄的空中楼阁，而是直指人心的生命觉醒之路？永嘉大师《证道歌》以雷霆之势，道破千年禅门心髓——"绝学无为闲道人，不除妄想不求真"。清凉月老师以30年实修经验逐句解析，带你穿透文字迷雾：原来"无明实性即佛性"不是哲理，而是每个念头背后的真相；"幻化空身即法身"不是比喻，而是身心与宇宙共振的密钥。133期连载，从"不念苦乐即正念"的日常觉察，到"弹指圆成八万门"的顿悟秘钥，拆解修行误区，还原禅宗"不立文字，直了成佛"的鲜活智慧。这里没有玄学，只有实证；不谈来世，专注当下。当佛法照进现实，烦恼即是菩提，生死本自涅槃——你准备好揭开生命最底层的秘密了吗？
Have you ever considered that Buddhist practice is not some elusive castle in the air, but a direct path to awakening the essence of life? With thunderous clarity, Yongjia Master’s Song of Enlightenment unveils the heart of Chan Buddhism across millennia:“The Scholar of Non-Learning and Non-Doing: Not eliminating delusions, not seeking truth.”Drawing on 30 years opractical experience, Master Qingliang Yue deciphers each line, cutting through textual obscurity:“The true nature of ignorance is Buddha-nature” is not philosophy—it is the reality behind every mind’s movement/thought.“This illusory, empty body is the Dharma-body” is not a metaphor—it is the key to resonance between body-mind and the cosmos.
Across 133 serialized lectures—from daily awareness of “not dwelling on pleasure or pain” to the sudden-enlightenment key of “completing 84,000 doors in a snap”—this series dismantles cultivation pitfalls and revitalizes Chan’s living wisdom: “No dependence on words, direct accomplishment of Buddhahood.”Here, you’ll find no mysticism—only verifiable realization; no talk of future lives—only focused presence. When Dharma illuminates reality, afflictions are Bodhi; birth-death is Nirvana. Are you ready to unveil life’s deepest secret?
第一讲：绝学无为闲道人
Lecture 01: The Scholar of Non-Learning and Non-Doing
内容提要
Synopsis
《永嘉大师证道歌》开篇即抛出震撼命题：
The Song of Enlightenment opens with a seismic declaration:
「绝学无为闲道人，不除妄想不求真」
(The Scholar of Non-Learning and Non-Doing: Not eliminating delusions, not seeking truth.)
——这是修行者梦寐以求的终极境界，亦是禅宗与净土宗殊途同归的密钥。
—This is the ultimate state sought by practitioners and the unifying key between Chan and Pure Land schools.
核心解码：何为「绝学无为闲道人」？
Core Decryption: What is “The Scholar of Non-Learning and Non-Doing”?
1. 「绝学」≠ 不学
1、"The highest form of learning" does not mean "not learning".
如来藏状态是「无学位」，如同鱼在水中不知水—— 修行不是向外求法，而是回归本心。
The athagatagarbha state is “beyond learning”—like fish unaware of water. Cultivation isn’t seeking externally but returning to the original mind.
初期需「照着做」（如持戒、打坐），最终连「做」的痕迹也消融。
Beginners must “follow the form” (e.g., precepts, sitting), yet even “doing” dissolves in the end.
2.「无为」非消极
不是「不为」，而是无法起心动念的天然状态。如冰融化成水，烦恼不再有立足之地。
2、The concept of "non-action" (wu-wei) does not imply passivity.
It is not "deliberate inaction", but a natural state where thoughts cease to arise — like ice melting into water, leaving no foothold for afflictions.
3.「闲道人」的深意
定中仍需「除妄想」，而如来藏是「无事可做」的圆满。 妄念如浮云，自来自去，心如明镜台，不染纤尘。
3、The profound meaning of "Idle Sage" lies in this:
Even in samadhi, one must "cleanse delusions", Yet Tathāgatagarbha is primordial perfection "with nothing to be done".
Delusive thoughts drift like passing clouds —Arisen of themselves, departed of themselves;The mind as a mirror's surface —Stained by no dust, dimmed by no defilement.
禅净之争的终极答案
永嘉大师一锤定音： 「若能证到此境界，瞬间见弥陀，瞬间到净土！」
The Ultimate Resolution of Chan-Pure Land Debates Yongjia Master’s definitive verdict: “If you realize this state, you see Amitabha instantly; you reach the Pure Land instantly!”
禅宗密意：直指人心，见性成佛。
净土真谛：心净则土净，极乐世界不在他方。
破除派系执念：一流大师眼中，佛法本无高下，见道即合一。
Chan’s Essence: Pointing directly to mind—seeing nature, becoming Buddha.
Pure Land’s Truth: When mind is pure, land is pure—the Western Paradise is nowhere else.
Shattering Sectarianism: To awakened masters, Dharma has no hierarchy—realization unites all.
下一讲预告
「无明实性即佛性，幻化空身即法身」
——揭开烦恼与菩提、肉身与法身的真相。
Next Lecture Preview
(The true nature of ignorance is Buddha-nature; this illusory, empty body is the Dharma-body.)
—Unveiling the truth of afflictions-as-Bodhi and the physical body-as-Dharma-body.
关键词导航
绝学无为 烦恼即菩提 禅净不二 如来藏
（点击关键词直达往期精讲）
Key Term Navigation
Non-Learning Non-Doing | Afflictions as Bodhi | Chan-Pure Land Non-Duality | Athagatagarbha
(Click terms for past lectures)
讲座原文
Lecture Excerpt
001.绝学无为闲道人，不除妄想不求真。
001. The Scholar of Non-Learning and Non-Doing: Not eliminating delusions, not seeking truth.
“绝学”就是不学，无学位。无学位这个境界如来藏状态，在这个状态不存在学与不学的。学佛的过程，有一个从形似到这个神似的过程，也就是先是这样照着做的。因为学佛，其实没什么可学的，就是怎么样心相应。但是刚开始无法心相应，所以就先从这个相上。然后慢慢的一个形似，渐渐过渡到神似，于是最后就回归到如来藏的状态。
“Non-Learning” (juexue) means beyond study—a state of “no-learning.” In the athagatagarbha state, there is no distinction between learning and not-learning. The path unfolds gradually: first mimic the form (e.g., precepts, meditation), then embody the spirit (shen), ultimately returning to athagatagarbha.
那么，到如来藏状态因为你处于那种境界，他就不存在学与不学的，因为什么？已经学成了，已经回到这种状态了。在这种状态就没有个作意。那这个学，他就有一个一开始的时候，你要这样学。因为在平时状态生气呀，喜欢呀。这些人世间的这些恩爱情仇，他都能发起作用，但是你又知道如来藏状态，这些是发不起作用的，所以你怎么样？你也克制呀。当你觉得自己生气的时候，不要生气。但这都是造作的。In athagatagarbha, concepts like anger or desire—active in ordinary life—cannot arise. Forced “non-anger” is artificial; here, no suppression exists because afflictions have no ground to manifest. This “non-doing” (wuwei) is not deliberate inaction but inability to act in samsaric ways—it is non-arising forbearance (anutpattika-dharma-kṣānti).
如来藏状态他不是这样，他根本没有这种压的观念，而是他想去体验生气，他也根本就不可能。所以他是“绝学”，是绝学的，是无为的。这个“无为”，并不是我们平时人说的为而无为。这个事情来了，烦恼来了，为而无为。当你觉得你要无为的时候，那其实已沾染了。事实上如来藏状态，根本不是这样，他不是刻意无为，而是没法有为，恰好是相反的。在如来藏状态那种无为，是没法有为的意思，没法有所作为的意思，没法发起作用的意思，没法生气的意思，就是无生法忍。根本就没法生气，不存在说我要忍这个生气。所以这就是“绝学无为”，这个无为和咱们一般人的无为是不一回事的。
In athagatagarbha, concepts like anger or desire—active in ordinary life—cannot arise. Forced “non-anger” is artificial; here, no suppression exists because afflictions have no ground to manifest. This “non-doing” (wuwei) is not deliberate inaction but inability to act in samsaric ways—it is non-arising forbearance (anutpattika-dharma-kṣānti).
“闲道人”，“闲”在这种情况下根本就没事可做。在如来藏的状态，不存在我要克服某些事情，我要压制某些事情，实在是这些事情根本就发不起作用。所以咱们平时在实证中，一直是很忙的，不是“闲道人”，是忙道人。就是在定中也是这样的。定中，心也是一直很忙的，一点都闲不下来，为什么？
"The Scholar of Leisure" The term "leisure" (xian) here means there is fundamentally nothing to do. In the state of athagatagarbha, there is no "overcoming" or "suppressing" of anything—simply because these actions cannot arise at all. Thus, in our ordinary practice, we are perpetually busy—not "scholars of leisure," but "scholars of busyness." Even in meditative concentration (samadhi), the mind remains restless and utterly devoid of leisure. Why?
因为这个念头过一段时间，他还会起。这些念头直接就干扰你。所以定中的人一直就是忙，忙着解决这些问题，就这样。因为这些忙，一定要想办法解决，所以就出现了很多很多的定境，定的境界是很多的。有的住于无想，有的住于空，有的住于无，等等，很多很多境界。因为你的观不同，所以就住于不同的境界，有的住于光，等等。所以这个就是定中的情况，他不一样。
Mind’s movements inevitably resurface over time, directly disturbing you. Practitioners in samadhi are thus constantly busy—busy resolving these disturbances. This compulsion to "solve problems" generates countless samadhi states: some abide in thoughtlessness (nirodha-samāpatti), some in emptiness (śūnyatā), some in nothingness (ākiñcanyāyatana), and others in luminosity (āloka-samādhi), depending on one’s contemplative focus (upassanā). This defines the "busy" reality of samadhi.
那么在如来藏状态，他是真正的闲，一个“闲”字就把他说完了。
In athagatagarbha, however, there is genuine leisure—the word "leisure" alone encapsulates it entirely.
“闲道人”，“道人”并不完全是指道家的。因为咱们是佛家刚从国外引进来的时候。人们也不理解这个究竟是什么？于是佛家就借用了一个“道”字。因为道家是本地产的，所以人们比较容易理解，就用了一个“道人”。其实在这里“道人”，指的是佛家的这一个。
"Scholar" (daoren) does not exclusively denote Daoism. When Buddhism first entered China, people struggled to grasp its essence. Thus, Buddhism adopted the term "Dao" (道)—familiar through indigenous Daoism—using "Daoist-appellative" (daoren) for accessibility. Here, it unequivocally refers to a Buddhist practitioner.
“不除妄想不求真”，这句话也是在一个层次。第一个阶段是在欲界定这个地方不除妄想，因为平时咱们都是除妄想的、断妄想的，不能让他妄想起来，断这个逻辑思维状态的。那么，在欲界定这个地方，念头出现了，他自然就消失了，不需要你加入任何观念，他自然会消失的。所以这个就是不断妄想。
"Not eliminating delusions, not seeking truth" This phrase operates on two levels.Samadhi in the realm of desire: Here, mind’s movements vanish spontaneously—no need to "eliminate" them. Ordinary practice demands suppressing delusions and halting logical thinking, but at this stage, thoughts dissolve naturally without intervention. This is non-elimination of delusions.
如果你加入了一个断妄想的观念，该怎么样？那就直接进入定中了，因为定中就是在断妄想的。断妄想的根本目的是什么？是要住于一种境界，住于哪种境界？住于没有念头的境界。也就是住于我所执。这就是“除妄想”的结果。
What if you introduce the concept of "eliminating delusions"? That would propel you directly into samādhi —For samādhi itself is the act of severing delusive thoughts. Yet what is the ultimate purpose of this severance? It is to abide in a certain state.Abide in what state?The state devoid of thoughts.
Which is precisely to abide in ego-tenacitas (attachment to self).
Such is the inevitable outcome of "cleansing delusions".
“不求真”，“求真”，就是追求一种境界。怎样求真？比如说他求空、求无。因为他要解决这个问题，他要追求，有所求。他知道如来藏在这样的状态是没法生气，没法其他的东西，无住。所以他求无住，求无我，这样他用求，他不是能求来的。
"Not pursuing truth" — yet "pursuing truth" itself becomes the pursuit of a state. How does one pursue it? Say, he pursues voidness or non-being:
Because he must resolve this dilemma, he pursues — with grasping intent.
He knows Tathāgatagarbha in such states can neither give rise to anger nor other afflictions — being non-abiding. Thus he pursues non-abiding,
pursues selflessness...Yet through such striving, this primordial perfection can never be attained.
所以“除妄想”和“求真”，都让我们的心有所住。住于具体的观察对象，住于具体的所执，心住于一些观念。在这个地方，心住于一些观念。
Therefore, both "cleansing delusions" and "pursuing truth" allow our mind to become fixated. Fixated on concrete objects of observation, fixated on specific attachments —the mind abides in conceptual constructs.Here, in fact, the mind abides in conceptual bondage.
所以“不除妄想不求真”，他既指的是欲界定这个地方，你认为他不好，就舍；你认为人家那件事不对，那件事是恶的，所以你就舍；你认为这个是善事，你赶紧抓紧就去做，就有取舍。
Thus, "not eliminating delusions, not seeking truth" refers precisely to this state of Samadhi in the realm of desire:When you deem something unfavorable, you reject it;When you judge another’s action as wrong or evil, you discard it;When you perceive something as a good deed, you urgently rush to perform it—This is selectivity rooted in grasping.
取舍的心建立的前提是什么？也是执着。冤亲是什么？也是喜欢、厌恶发起现行，憎爱等等，通通都是这样的。并名邪念，不念苦乐。为什么不念苦乐？苦的境界，同样的发不起这样的作用，也就是诸佛是地狱照样去的。你说诸佛成佛到哪里去？东家做驴，西家做马。地狱道照样去的，鬼道照样去的，但是这些境界通通发不起这样的作用。
What is the foundation of this selective mind? Attachment. What are "friends and foes"? They are manifestations of preference and aversion—likes and dislikes, love and hatred—all are defiled thoughts.
Why "not dwell on pleasure or pain"? In the realm of suffering, afflictions similarly cannot arise. Thus, Buddhas freely enter hell realms. You ask, "Where do enlightened Buddhas go?"East as a donkey, west as a horse—
through hell realms, hungry ghost realms, yet no afflictions ever arise in these states.
也就在诸佛的境界，你骂他，你爱他，那通通都是一回事。他不会因为你喜欢他，你恭敬他，他就给你办好事等等。他不认为你骂他，他就给你办坏事，不是这样的。无论你喜欢厌恶，无论你骂他还是怎么样，他通通都给你办好事。
In the state of the Buddhas, whether you insult or adore them—it is all the same.He will not act favorably toward you simply because you revere him;Nor will he act adversely if you curse him—there is no such thing.
Regardless of your love or hatred, praise or blame—He invariably acts for your ultimate benefit.
他办好事，他又不会说，我起到一个心，我办好事应该办的这样好，没这回事的。他仅仅就是一个大悲心，无论任何人，他都是这样的。所以不念苦乐等，即名正念。
When acting for others' benefit, he does not conceive a single thought—"I am generating intention," or "I must execute this perfectly"—
there is no such thing.He operates solely from great/infinite compassion,
acting identically toward all beings, without exception.Thus, not dwelling on pleasure or pain is itself right mindfulness.
所以这个就是咱们谈这么多，你可以看得到，就是所有这一切必须证，证不到的时候，你就不知道他在说什么的，根本就不知道他是究竟在谈什么的。
Thus, from all we have discussed, you can see: Every bit of this must be realized. Without realization, you cannot comprehend what is being conveyed— you fundamentally cannot grasp what is truly being conveyed—its essential meaning.
所以佛教就是这样，现在这种思维状态，像在水里面一个从小就出生在水里面的鱼，给他谈这个天空的情况，无论怎样谈，他根本就不知道这个天空究竟是怎么回事。所以这个就是必须去证。证到了，你才知道那个雄鹰为什么在天上飞，你不能把他叫做在天上游。如果从鱼的角度来看的话，那个鹰是在水里游的，因为他从水中看他的，那个雄鹰和他一个境界。
Thus it is with Buddhism: Your current state of mind is like a fish born underwater. No matter how vividly you describe the sky, it fundamentally cannot comprehend the sky’s true nature. This is why direct realization is essential. Only when realized will you understand why the eagle soars through the heavens— why you cannot call its flight "swimming in the sky."
To the fish, that eagle is swimming within its own perceptual realm—
for through water, all things are seen as water-bound.