---
title: "指月錄 · 襄州居士龐蘊"
description: "指月录是明代瞿汝稷编纂的一部重要佛教典籍，成书于万历年间。该书以禅宗公案为核心，收录了从佛祖释迦牟尼到宋代高僧的六百余则禅门语录和典故，系统梳理了禅宗传承脉络。瞿汝稷作为晚明著名居士，以指月为喻，强调文字只是指向真理的工具而非真理本身，体现了禅宗不立文字、直指人心的宗旨。这部著作不仅保存了大量珍贵禅宗史料，更以其精要的选编和独到的评点，成为研究中国禅宗思想发展的重要文献，在佛教史上具有承前启后的地位，至今仍是禅学研究者必读经典。"
url: "https://rushiwowen.co/en/r/cma8x2jkq00scl404mompaqyu"
---

### ▲襄州居士龐蘊者

> Layman Pang of Xiangzhou

衡州衡陽縣人也。字道玄。世本儒業。少悟塵勞。志求真諦。唐貞元初。謁石頭。乃問。不與萬法為侶者是甚麼人。頭以手掩其口。豁然有省。後與丹霞為友。一日石頭問曰。見老僧以來。日用事作麼生。士曰。若問日用事。即無開口處。乃呈偈曰。日用事無別。惟吾自偶諧。頭頭非取捨。處處沒張乖。朱紫誰為號。丘山絕點埃。神通并妙用。運水及搬柴。頭然之。曰子以緇耶素耶。士曰。願從所慕。遂不剃染。後參馬祖。問曰。不與萬法為侶者是甚麼人。祖曰。待汝一口吸盡西江水。即向汝道。士於言下頓領玄旨。

> He was from Hengyang County in Hengzhou, with the courtesy name Daoxuan. His family had been Confucian scholars for generations, but even when young, he awakened to the futility of worldly toil and set his heart on seeking the true teaching. In the early Zhenyuan era of the Tang dynasty, he went to pay respects to Shitou and asked, "What kind of person is it who does not keep company with the ten thousand dharmas?" Shitou covered his mouth with his hand, and suddenly he had a realization. Later, he became friends with Danxia. One day, Shitou asked him, "Since you came to this old monk, how do you carry out your daily affairs?" The layman said, "If you ask about my daily affairs, there is no place to even open my mouth." Then he presented a verse: In daily affairs there is nothing special— Only I myself am in quiet accord. In every situation, no grasping or rejecting; In every place, no conflict or deviation. Who names the crimson and the purple? Mountains and hills are utterly free of dust. Spiritual powers and wondrous function— Carrying water and hauling firewood. Shitou agreed with him and said, "Are you to become a monk or remain a layman?" The layman said, "I wish to follow what I admire." So he did not shave his head or dye his robes. Later, he visited Mazu and asked, "What kind of person is it who does not keep company with the ten thousand dharmas?" Mazu said, "Wait until you can swallow all the water of the West River in one gulp, and then I will tell you." At these words, the layman instantly grasped the profound meaning.

大慧語錄云。士初謁馬祖。問如水無筋骨。能勝萬斛舟時如何。祖曰。我這裏無水亦無舟。說甚麼筋骨。士於言下頓息諸緣。遂向南嶽見石頭云云。與此少異。

> The recorded sayings of Great Master Hui contain this account. When the scholar first visited Master Ma, he asked, "How is it that water, having no bones or sinews, can yet bear a ship of ten thousand bushels?" The Master replied, "Here with me there is no water and no ship either — why speak of bones and sinews?" At these words the scholar instantly stilled all his wandering thoughts, and then went south to Mount Heng to see Master Shitou, and so on. This differs slightly from the present case.

至藥山。山命十禪客相送。至門首。士乃指空中雪曰。好雪片片不落別處。有全禪客曰。落在甚處。士遂與一掌。全曰。也不得草草。士曰。恁麼稱禪客。閻羅老子未放你在。全曰。居士作麼生。士又掌曰。眼見如盲。口說如瘂　士見丹霞。霞作走勢。士曰。猶是拋身勢。作麼生是嚬呻勢。霞便坐。士以拄杖劃地作七字。霞於下劃個一字。士曰。因七見一。見一忘七。霞便起去。士曰。更坐少時。猶有第二句在。霞曰。向這裏著語得麼。士遂哭出去。

> When they arrived at Yaoshan's place, Yaoshan sent ten Zen monks to escort him out. At the gate, the layman pointed at the snow falling in the air and said, "Fine snow, flake by flake—not falling anywhere else." A monk named Quan said, "Where does it fall?" The layman gave him a slap. Quan said, "You shouldn't be so careless!" The layman said, "Calling yourself a Zen monk like that—Lord Yama hasn't let you off yet." Quan said, "And what about you, layman?" The layman slapped him again and said, "Eyes see like a blind man, mouth speaks like a mute." When the layman met Danxia, Danxia made a movement as if to walk away. The layman said, "That's still the posture of throwing yourself away. What is the posture of groaning?" Danxia sat down. The layman took his staff and drew the character for "seven" on the ground. Danxia drew the character for "one" beneath it. The layman said, "Through seven, one appears. Seeing one, seven is forgotten." Danxia stood up to leave. The layman said, "Sit a little longer. There's still a second phrase." Danxia said, "Can you put it into words here?" The layman wept and walked out.

或作士以拄杖畫地作七字。於下畫個一字曰。因七見一見一忘七。霞便起去。

> Someone took a staff and drew seven characters on the ground. Below them, he drew one more character and said: "Because of seven, one appears; when one appears, seven is forgotten." Xiaca then got up and left.

偈。心如境亦如。無實亦無虗。有亦不管。無亦不拘。不是聖賢。了事凡夫。易復易。即此五蘊有真智。十方世界一乘同。無相法身豈有二。若捨煩惱入菩提。不知何方有佛地　又。護生須是殺。殺盡始安居。會得個中意。鐵船水上浮。

圜悟舉此偈云。且道殺個甚麼。殺眾生物命。凡夫見解。殺六賊煩惱。座主見解。殺佛殺祖。大闡提人見解。衲僧分上畢竟殺個甚麼。試定當看。僧問。未審殺個甚麼。師曰。大有人疑著。曰學人到這裏。直得步步絕行蹤時如何。悟曰。未有金剛王寶劍在。圜悟又云。只如護生須用殺。且道殺個甚麼。便有禪和子道。不是殺物命。只是殺無明賊。殺煩惱賊。殺六根六塵賊。殺爭人爭我賊。雖然一期也似。要且未夢見衲僧脚跟頭。既是護生。須是明殺意。如何是殺意。嶮。若向個裏辨得出。便可放一線道。浩浩之中管取。坐斷天下人舌頭。然後始殺得盡。然雖如是。釋迦老子也殺不盡。迦葉也殺不盡。西天二十八祖也殺不盡。唐土六祖也殺不盡。要明不盡底。須是放却從前已後見解明暗。玄妙理性。殊勝奇特。潔淨剗除。不留毫末。也不到極盡處。只如正盡處。合作麼生。還委悉麼。深山大澤無人到。聚頭正好共商量　中峰本云。莫是殺人與護生一念平等麼。恁麼商量。瞎人眼目。

士悟後。以舟盡載珍槖數萬。沉之湘流。舉室修行。有女名靈照。常鬻竹漉篱以供朝夕。有偈曰。有男不婚。有女不嫁。大家團欒頭。共說無生話。

徑山杲示羅快然云。昔龐居士有言。有男不婚。有女不嫁。大家團欒頭。共說無生話。後來元豐間。有個士人。謂之無為居士。姓楊。名傑。字次公。甞參前輩。於宗門中。有真實得力處。曾和龐公此偈云。男大須婚。女大須嫁。討甚閑工夫。更說無生話。者兩個俗漢子。將他十方常住一片田地。不向官中印契。各自分疆列界。道我知有。而時時向無佛處稱尊。當時亦有個不平底。謂之海印信禪師。時住蘇州定慧。因見無為此偈。亦有一偈曰。我無男婚。我無女嫁。困來便打眠。誰管無生話。這三個老漢。說此三偈。快然居士。開眼也著。合眼也著。不開不合也著。妙喜只得冷地看。看即不無。畢竟快然居士。向開眼處著到耶。合眼處著到耶。不開不合處著到耶。若向開眼處著到。則落在龐公圈䙡裏。若合眼處著到。則落在楊無為圈䙡裏。在不開不合處著到。則落在海印禪師圈䙡裏。快然見恁麼說。定道總不恁麼。若總不恁麼。又落在妙喜圈䙡裏。要出三老圈䙡則易。要出妙喜圈䙡則難。快然畢竟如何出得。待歸延平嫁了女。却緩緩地來。為你說破。

龐婆入鹿門寺作齋。維那請疏意回向。婆拈梳子插向髻後曰。回向了也。便出去　士一日菴中獨坐。驀地云。難難。十石油麻樹上攤。龐婆接聲云。易易。百草頭上祖師意。靈照云。也不難也不易。饑來喫飯困來睡。

妙喜曰。此三人同行不同步。同得不同失。若以心意識博量卜度。非獨不見三人落著處。十二時中亦自昧却本地風光。不見本來面目。未免被難易不難易牽挽。不得自在。欲得自在。將此三人道底作一句看。妙喜已是拖泥帶水。下注脚了也。

士坐次。問靈照曰。古人道。明明百草頭。明明祖師意。作麼生。照曰。老老大大作這個語話。士曰。你作麼生。照曰。明明百草頭。明明祖師意。士乃笑。

徑山杲云。龐居士。先行不到。靈照女。末後太過。直饒齊行齊到。若到雲門。一坑埋却。且道過在甚麼處。明明百草頭。明明祖師意。

士賣竹漉篱。下橋喫撲。靈照見。亦去爺邊倒。士曰。你作甚麼。照曰。見爺倒地。某甲相扶。士曰。賴是無人見士將入滅。謂靈照曰。視日早晚。及午以報。照遽報。日已中矣。而有蝕也。士出戶觀次。靈照即登父座合掌坐亡。士笑曰。我女鋒捷矣。於是更延七日。州牧于公頔問疾次。士謂之曰。但願空諸所有。慎勿實諸所無。好去。世間皆如影響。言訖。枕于公膝而化。遺命焚棄江湖。

士語錄載無名子序。焚棄江湖下復云。旋遣使人報諸妻子。妻聞之曰。這愚癡女。與無知老漢。不報而去。是何忍也。因往告子。見斸畬曰。龐公與靈照去也。子釋鉏應之曰嗄。良久亦立而亡去。母曰。愚子癡一何甚也。亦以焚化。眾皆奇之。未幾其妻乃徧詣鄉閭告別歸隱。自後沉跡敻然。莫有知其所歸者。其事更奇卓。并志之此。