---
title: "指月錄 · 潭州溈山靈祐禪師"
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/cma8x2m4d016el404blpvpf26"
---

## 指月錄卷之十二

六祖下第四世

> The Fourth Generation after the Sixth Patriarch

### ▲潭州溈山靈祐禪師

福州長谿趙氏子。年十五出家。依本郡建善寺法常律師剃髮。於杭州龍興寺。究大小乘教。二十三。遊江西參百丈。丈一見許之入室。遂居參學之首。侍立次。丈問誰。師曰某甲。丈曰。汝撥罏中有火否。師撥之曰。無火。丈躬起深撥得少火。舉以示之曰。汝道無。這個聻。師由是發悟禮謝。陳其所解。丈曰。此乃暫時岐路耳。經云。欲識佛性義。當觀時節因緣。時節既至。如迷忽悟。如忘忽憶。方省己物不從外得。故祖師云。悟了同未悟。無心亦無法。祇是無虗妄。凡聖等心。本來心法元自備足。汝今既爾。善自護持。次日同百丈入山作務。丈曰。將得火來麼。師曰。將得來。丈曰。在甚麼處。師拈一枝柴吹兩吹。度與百丈。丈曰。如蟲禦木。

> A man from the Zhao family in Changxi, Fuzhou. He left home at fifteen and became a monk under the Vinaya Master Fachang of Jianshan Temple in his native prefecture. Later, he studied both Mahayana and Hinayana teachings at Longxing Temple in Hangzhou. At twenty-three, he traveled to Jiangxi to study under Baizhang. Baizhang recognized his potential at their first meeting and accepted him as a disciple, placing him at the head of his students. One day, as he stood attending to Baizhang, the master asked, "Who is this?" He replied, "It is I." Baizhang said, "Check the brazier—is there any fire?" He raked through the ashes and said, "No fire." Baizhang got up, probed deeply with the poker, and found a small ember. Holding it up, he said, "You said there's no fire—what about this?" At that moment, he was awakened. He bowed in gratitude and shared his understanding. Baizhang said, "This is merely a temporary detour. The sutras say: 'To know the meaning of Buddha-nature, observe the circumstances of time.' When the time is right, it’s like suddenly waking from a delusion or suddenly remembering what was forgotten. Only then do you realize your own nature was never acquired from outside. Hence the patriarchs say: 'After awakening, you’re the same as before—no mind, no dharma, just no more illusion. Ordinary and sage share the same mind; this mind and its nature were always complete.' Now that you see this, guard it well." The next day, he went with Baizhang to work in the mountains. Baizhang asked, "Did you bring fire?" He said, "Yes, I brought it." Baizhang asked, "Where is it?" He picked up a twig, blew on it twice, and handed it to Baizhang. Baizhang said, "Like a worm carving wood."

妙喜曰。百丈若無後語。幾被典座熱瞞　高僧傳云。冠年剃髮。三年具戒。時有錢塘上士義賓。授其律科。及入天台。遇寒山子於塗中。謂師曰。千山萬水遇潭即止。獲無價寶。賑賉諸子。乃造國清。遇拾得。復申前意。師遂詣泐潭。謁大智。頓了祖意　宗門統要云。師至國清受戒。寒山子遂與拾得子往松門接師。纔到二人從路兩邊透出。作大蟲吼三聲。師屹然無對。寒山云。自從靈山一別。迄至於今還相記麼。師亦無對。拾得拈起拄杖云。老兄喚這個作甚麼。師又無對。山云休休。別後伊三生作國王。總忘却也。

> Miaoxi said, "If Baizhang had not spoken those final words, he would have almost been completely deceived by the head cook." According to the \*Biographies of Eminent Monks\*, he shaved his head at the age of twenty and received the full precepts three years later. At that time, there was a distinguished scholar from Qiantang named Yibin who taught him the monastic regulations. Later, while traveling to Tiantai, he encountered Hanshanzi on the road, who told him, "Through a thousand mountains and ten thousand rivers, when you reach a deep pool, stop. There you will find a priceless treasure to benefit all beings." He then went to Guoqing Monastery, where he met Shide, who reaffirmed the same message. The master then went to Letan to visit Dazhi (Baizhang), and immediately understood the ancestral teachings. According to the \*Essentials of the Ancestral School\*, when the master arrived at Guoqing Monastery to receive the precepts, Hanshanzi and Shide went to Pine Gate to welcome him. As soon as he arrived, the two sprang out from both sides of the road, making three loud tiger roars. The master stood still, unable to respond. Hanshan said, "We have not met since parting at Vulture Peak—do you still remember?" The master remained silent. Shide raised his staff and said, "Old brother, what do you call this?" Again the master was silent. Hanshan said, "Enough, enough. After his parting, he lived three lives as a king and has forgotten everything."

司馬頭陀見百丈。談溈山之勝。宜結集法侶為大道場。丈因語眾曰。若能對眾下得一語出格。當與住持。即指淨瓶問曰。不得喚作淨瓶。汝喚作甚麼。時華林覺為首座。師為典座。林曰。不可喚作木𣔻也。丈乃問師。師踢倒淨瓶便出去。丈笑曰。第一座輸却山子也。師遂往焉。是山峭絕。敻無人烟。虎狼縱橫。莫敢往來。師拾橡栗充食者五七年。一日念。道在接物利生。獨居非是。乃出至山口。語虎狼曰。我若於此山有緣。汝等各自散去。若其無緣。我充爾腹。言訖蟲虎四散。師乃回庵。未幾嬾安上座。同數僧從百丈所來輔佐。曰某與和尚作典座。俟眾至五百乃解務。於是人稍稍集。厥後禪學輻輳。風動天下。稱溈仰宗焉　上堂。夫道人之心。質直無偽。無背無面。無詐妄心。一切時中視聽尋常。更無委曲。亦不閉眼塞耳。但情不附物即得。從上諸聖。祇說濁邊過患。若無如許多惡覺情見想習之事。譬如秋水澄渟清淨無為。澹泞無礙。喚他作道人。亦名無事人。時有僧問。頓悟之人更有修否。師曰。若真悟得本。他自知時。修與不修是兩頭語。如今初心。雖從緣得一念頓悟自理。猶有無始曠劫習氣。未能頓淨。須教渠淨除現業流識。即是修也。不可別有法教渠修行趣向。從聞入理。聞理深妙。心自圓明。不居惑地。縱有百千妙義。抑揚當時。此乃得坐披衣。自解作活計始得。若以要言之。則實際理地不受一塵。萬行門中不捨一法。若也單刀直入。則凡聖情盡。體露真常。理事不二。即如如佛　仰山問。百千萬境一時來作麼生。師云。青不是黃。長不是短。諸法各住自位。非干我事。仰乃作禮　仰山問。如何是祖師西來意。師指燈籠曰。大好燈籠。仰曰。莫祇這便是麼。師曰。這個是甚麼。仰曰。大好燈籠。師曰。果然不見師摘茶次。謂仰山曰。終日摘茶。祇聞子聲不見子形。仰撼茶樹。師曰。子祇得其用。不得其體。仰曰。未審和尚如何。師良久。仰曰。和尚祇得其體。不得其用。師曰。放子三十棒。仰曰。和尚棒某甲喫。某甲棒教誰喫。師曰。放子三十棒。

玄覺云。且道過在甚麼處。

師問仰山。生住異滅。汝作麼生會。仰曰。一念起時。不見有生住異滅。師曰。子何得遣法。仰曰。和尚適來問甚麼。師曰。生住異滅。仰曰。却喚作遣法　師問仰山。妙淨明心。汝作麼生會。仰曰。山河大地日月星辰。師曰。汝祇得其事。仰曰。和尚適來問甚麼。師曰。妙淨明心。仰曰。喚作事得麼。師曰。如是如是　上堂。僧出曰。請和尚為眾說法。師曰。我為汝得徹困也。僧禮拜。

後人舉似雪峯。峯曰。古人得恁麼老婆心切。玄沙云。山頭和尚蹉過古人事也。雪峯聞之乃問沙曰。甚麼處是老僧蹉過古人事處。沙曰。大小溈山。被那僧一問。直得百雜碎。峯乃駭然。

師坐次。仰山入來。師曰。寂子速道。莫入陰界。仰曰。慧寂信亦不立。師曰。子信了不立。不信不立。仰曰。祇是慧寂。更信阿誰。師曰。若恁麼。即是定性聲聞。仰曰。慧寂佛亦不立　師問仰山。涅槃經四十卷。多少是佛說。多少是魔說。仰曰。總是魔說。師曰。已後無人奈子何。仰曰。慧寂即一期之事。行履在甚麼處。師曰。祇貴子眼正。不說子行履　師一日喚院主。主便來。師曰。我喚院主。汝來作甚麼。主無對。又令侍者喚第一座。座便至。師曰。我喚第一座。汝來作甚麼。座亦無對。

曹山代院主云。也知和尚不喚某甲。代第一座云。若令侍者喚。恐不來。

師問仰山。何處來。仰曰。田中來。師曰。禾好刈也未。仰作刈禾勢。師曰。汝適來作青見。作黃見。作不青不黃見。仰曰。和尚背後是甚麼。師曰。子還見麼。仰拈禾穗曰。和尚何曾問這個。師曰。此是鵞王擇乳　師一日見劉鐵磨來。師曰。老牸牛汝來也。磨曰。來日臺山大會齋。和尚還去麼。師乃放身作臥勢。磨便出去。

雪竇顯頌云。曾騎鐵馬入重城。勅下傳聞六國清。猶握金鞭問歸客。夜深誰共御街行。

僧問。如何是道。師曰。無心是道。曰某甲不會。師曰。會取不會底好。曰如何是不會底。師曰。祇汝是。不是別人。復曰。今時人但直下體取不會底。正是汝心。正是汝佛。若向外得一知一解。將為禪道。且沒交涉。名運糞入。不名運糞出。汙汝心田。所以道不是道　合醬次。問仰山。這個用多少鹽水。仰曰。某甲不會。不欲祇對。師云。却是老僧會。仰云。不知用多少鹽水。師云。汝既不會。我亦不答。晚間師却問仰山。今日因緣。子作麼生主持。仰云。待問即答。師云。現問次。仰云。耳背眼昬。見聞不曉。師云。凡有問答。出子此語不得。仰禮謝。師云。寂子今日忘前失後。不是小小　師方丈內坐次。仰山入來。師曰。寂子。近日宗門令嗣作麼生。仰曰。大有人疑著此事。師曰。寂子作麼生。仰曰。慧寂祇管困來合眼。健來坐禪。所以未曾說著在。師曰。到這田地也難得。仰曰。據慧寂所見祇如此。一句也著不得。師曰。汝為一人也不得。仰曰。自古聖人盡皆如此。師曰。大有人笑汝恁麼祇對。仰曰。解笑者是慧寂同參。師曰。出頭事作麼生。仰遶禪牀一帀。師曰。裂破古今師睡次。仰山問訊。師便回面向壁。仰曰。和尚何得如此。師起曰。我適來得一夢。你試為我原看。仰取一盆水與師洗面。少頃香嚴亦來問訊。師曰。我適來得一夢。寂子為我原了。汝更與我原看。嚴乃點一椀茶來。師曰。二子見解。過於鶖子　師坐次。仰山從方丈前過。師曰。若是百丈先師見。子須喫痛棒始得。仰曰。即今事作麼生。師曰。合取兩片皮。仰曰。此恩難報。師曰。非子不才。乃老僧年邁。仰曰。今日親見百丈師翁來。師曰。子向甚麼處見。仰曰。不道見。祇是無別。師曰。始終作家　師問仰山。即今事且置。古來事作麼生。仰叉手近前。師曰。猶是即今事。古來事作麼生。仰退後立。師曰。汝屈我。我屈汝。仰便禮拜　仰山香嚴侍立次。師舉手曰。如今恁麼者少。不恁麼者多。嚴從東過西立。仰從西過東立。師曰。這個因緣。三十年後如金擲地相似。仰曰。亦須是和尚提唱始得。嚴曰。即今亦不少。師曰。合取口　一日師翹起一足。謂仰山曰。我每日得他負載。感伊不徹。仰曰。當時給孤園中與此無別。師曰。更須道始得。仰曰。寒時與他襪著。也不為分外。師曰。不負當初。子今已徹。仰曰。恁麼更要答話在。師曰道看。仰曰。誠如是言。師曰。如是如是　師謂仰山曰。汝須獨自回光返照。別人不知汝解處。汝試將實解獻老僧看。仰曰。若教某甲自看。到這裏無圓位。亦無一物一解得獻和尚。師云。無圓位處原是汝作解處。未離心境在。仰曰。既無圓位。何處有法。把何物作境。師曰。適來是汝作與麼解是否。仰曰是。師云。若恁麼。是具足心境法。未脫我所心在。元來有解獻我。許汝信位顯。人位隱在。

此則獨見於正法眼藏。會元諸書都不載　仰山和尚。因僧思𨜶問。禪宗頓悟。畢竟入門的意如何。仰曰。此意極難。若是祖宗門下上根上智。一聞千悟。得大總持。其有根微智劣。若不安禪靜慮。到這裏總須茫然。曰除此一路別更有入處否。仰曰有。曰如何即是。仰曰。汝是甚處人。曰幽州人。仰曰。汝還思彼處否。曰常思。仰曰。能思者是心。所思者是境。彼處樓臺林苑人馬駢闐。汝反思底。還有許多般也無。正此下有僧于言下有省一句。曰某甲到這裏總不見有。仰曰。汝解猶在心。信位即得。人位未在。曰除却這個別更有意也無。仰曰。別有別無即不堪也。曰到這裏作麼生即是。仰曰。據汝所解。祇得一玄。得坐披衣向後自有看此則正法眼藏五燈會元皆載。

師一日見香嚴仰山作餅次。師曰。當時百丈先師。親得這個道理。仰與香嚴相顧視云。什麼人答得此話。師云。有一人答得。仰云。是阿誰。師指水牯牛云。道道。仰取一束草來。香嚴取一桶水來。放牛前。牛纔喫。師云。與麼與麼。不與麼不與麼。二人俱作禮。師云。或時明或時暗　師與仰山行次。指前頭枯樹問。前頭是甚麼。仰云。祇是枯樹子。師却問耘田翁。翁亦云枯樹子。師云。這耘田翁。向後亦有五百眾。

溈山喆云。山僧則不然。耘田公子。吾不如汝。且道大圓是山僧是。若人辨得。許汝具擇法眼。若也不辨。佛法熾然生滅　神鼎諲云。為復意在耘田處。為復意在仰山分上。為復總不恁麼。諸上座。一切諸法總然。更不用生事。他是父子說法。同道方知。

師因資國來參。乃指月示之。國以手撥三下。師云。不道汝不見。祇是見處太粗　師一日索門人呈語。乃曰。聲色外與吾相見。時有幽州鑒弘上座。呈語云。不辭出來。那個人無眼。師不肯。仰山凡三度呈語。第一云。見取不見取底。師云。細如毫末。冷似雪霜。第二度云。聲色外誰求相見。師云。祇滯聲聞方外榻。第三度云。如兩鏡相照。於中無像。師云。此語正也。我是你不是。早立像了也。仰山却問師。某甲精神昬昧。拙於祇對。未審和尚於百丈師翁處。作麼生呈語。師云。我於百丈先師處呈語云。如百千明鏡鑒像。光影相照。塵塵剎剎各不相借。仰山於是禮拜。

溈山急須買草鞋。與座主執巾瓶始得。

仰山踏衣次。提起問師曰。正恁麼時。和尚作麼生。師曰。正恁麼時。我這裏無作麼生。仰曰。和尚有身而無用。師良久却拈起問曰。汝正恁麼時作麼生。仰曰。正恁麼時和尚還見伊否。師曰。汝有用而無身。師後忽問仰山。汝春間有話未圓。今試道看。仰曰。正恁麼時切忌勃訴。師曰。停囚長智　上堂。仲冬嚴寒年年事。󳫴運推移事若何。仰山進前叉手而立。師曰。我情知汝答這話不得。香嚴曰。某甲偏答得這話。師躡前問。嚴亦進前叉手而立。師曰。賴遇寂子不會　仰山香嚴侍立次。師曰。過去未來現在佛佛道同。人人得個解脫路。仰曰。如何是人人解脫路。師回顧香嚴曰。寂子借問。何不答伊。嚴曰。若道過去未來現在。某甲却有個祇對處。師曰。子作麼生祇對。嚴珍重便出。師却問仰山曰。智閑恁麼祇對。還契寂子也無。仰曰不契。師曰。子又作麼生。仰亦珍重出去。師呵呵大笑曰。如水乳合　師向仰山云。有俗弟子。將三束絹來。與我贖鐘子。欲與世人受福。仰云。俗弟子則有絹。與和尚贖鐘子。和尚將何物酬他。師以拄杖敲牀三下云。我將這個酬他。仰云。若是這個。用作甚麼。師又敲三下云。汝嫌這個作甚麼。仰云。某甲不嫌這個。這個只是大家底。師云。你既知是大家底。何得更就我覓物酬他。仰云。只怪和尚把大家底行人事。師云。汝不見達磨大師從西天來此土。亦將此物來人事。汝諸人盡是受他信物者　師問道吾。甚處去來。吾云。看病來。師云。有幾人病。吾云。有病底有不病底。師云。不病底莫是智頭陀否。吾云。病與不病總不干他事。急道急道。師云。道得也與他沒交涉　師因僧問。如何是祖師西來意。師竪起拂子。後僧遇王常侍。侍問。溈山近日有何言。句僧舉前話。侍云。彼中兄弟如何商量。僧云。借色明心。附物顯理。侍云。不是這個道理。上座快回去好。某甲敢寄一書到和尚。僧得書遂回持上。師拆開見畫一圓相。內寫個日字。師云。誰知千里外有個知音。仰山侍次乃云。雖然如是。也祇是個俗漢。師云。子又作麼生。仰却畫一圓相。於中書日字以脚抹。師乃大笑　師坐次。仰山問。和尚百年後。有人問先師法道。如何祇對。師曰。一粥一飯。曰面前有人不肯。又作麼生。師曰。作家師僧。仰便禮拜。師曰。逢人不得錯舉　師問仰山。終日與子商量。成得個甚麼邊事。仰空中畫一畫。師曰。若不是。吾終被子惑　師問僧。甚處來。曰西京來。師曰。還得西京主人公書來麼。曰不敢妄通消息。師曰。作家師僧。天然猶在。曰殘羹餿飯誰人喫之。師曰。獨有闍黎不喫。僧作嘔吐勢。師曰。扶出這病僧著。僧便出去　石霜會下有二禪客。到云。此間無一人會禪。後普請搬柴。仰山見二禪客歇。將一橛柴問曰。還道得麼。俱無對。仰曰。莫道無人會禪好。仰歸舉似師曰。今日二禪客被慧寂勘破。師曰。甚麼處被子勘破。仰舉前話。師曰。寂子又被吾勘破上堂。老僧百年後。向山下作一頭水牯牛。左脇下書五字曰。溈山僧某甲。當恁麼時。喚作溈山僧。又是水牯牛。喚作水牯牛。又是溈山僧。畢竟喚作甚麼即得。仰山出禮拜而退。

雲居膺代云。師無異號。資福寶曰。當時但作此○相拓呈之。新羅和尚作此󱐝相拓呈之。又曰同道。者方知。芭蕉徹作此相拓呈之。又曰說也說了也。注也注了也。悟取好。乃述偈曰。不是溈山不是牛。一身兩號實難酬。離却兩頭應須道。如何道得出常流

師敷揚宗教。凡四十餘年。達者不可勝數。大中七年正月九日。盥漱敷座怡然而寂。壽八十三。臘六十四。塔於本山。諡大圓禪師。