---
title: "指月錄 · 汝州首山省念禪師"
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/cma8x2ugt01zzl40474q7khaz"
---

### ▲汝州首山省念禪師

> ▲Chan Master Shengnian of Shoushan, Ruzhou

萊州狄氏子。受業於本郡南禪寺。纔具尸羅。徧遊叢席。常密誦法華經。眾目為念法華也。晚於風穴會中。充知客。一日侍立次。穴乃垂涕告之曰。不幸臨濟之道。至吾將墜於地矣。師曰。觀此一眾。豈無人耶。穴曰。聰明者多。見性者少。師曰。如某者如何。穴曰。吾雖望子之久。猶恐躭著此經。不能放下。師曰。此亦可事。願聞其要。穴遂上堂。舉世尊以智蓮目。顧視大眾。乃曰。正當恁麼時。且道說個甚麼。若道不說而說。又是埋沒先聖。且道說個甚麼。師乃拂袖下去。穴擲下拄杖歸方丈。侍者隨後請益曰。念法華因甚不祇對和尚。穴曰。念法華會也。次日師與真園頭。同上問訊次。穴問真曰。作麼生是世尊不說說。真曰。鵓鳩樹頭鳴。穴曰。汝作許多癡福作麼。何不體究言句。又問師曰。汝作麼生。師曰。動容揚古路。不墮悄然機。穴謂真曰。汝何不看念法華下語。

> A man from the Di family of Laizhou. He received his training at Nanchan Temple in his home commandery. As soon as he had fully taken the precepts, he traveled everywhere among the assembly halls. He constantly and secretly recited the Lotus Sutra, so the community called him "Lotus Reciter." In his later years, he served as guestmaster at the assembly of Fengxue. One day, while standing in attendance, Fengxue wept and told him, "Sadly, the Path of Linji is about to fall to the ground with me." The master said, "Looking at this whole assembly, could there really be no one?" Fengxue said, "There are many who are clever. Few who see their true nature." The master said, "What about someone like me?" Fengxue said, "Though I have long had hopes for you, I still fear you are mired in attachment to that sutra and cannot let it go." The master said, "This too can be managed. I would like to hear the essential point." Fengxue then took the high seat and brought up how the World-Honored One, with the eye of wisdom like a blue lotus, looked over the great assembly, and then said, "At just such a moment, tell me — what did he say? If you say he spoke without speaking, then you are burying the ancient sages. Tell me — what did he say?" The master then flicked his sleeves and went down. Fengxue threw down his staff and returned to the abbot's quarters. The attendant followed and asked for instruction, saying, "Why did Lotus Reciter not answer the master?" Fengxue said, "Lotus Reciter understands." The next day the master and the garden head Zhen went together to pay their respects. Fengxue asked Zhen, "What is the World-Honored One's speaking without speaking?" Zhen said, "A turtledove cries from the treetop." Fengxue said, "What are you doing with all that foolish merit? Why don't you investigate the words?" He also asked the master, "What about you?" The master said, "Moving the countenance, one raises up the ancient road; one does not fall into the silent mechanism." Fengxue said to Zhen, "Why don't you look at how Lotus Reciter phrased it?"

徑上杲云。我當時若見這老漢恁麼道。深掘一坑一時埋却。更牽牛在上蹋過。却須放真公出一頭始得。山僧恁麼道。且不是抑強扶弱。亦不是杜撰差排。你若識得鵓鳩樹頭鳴。意在麻畬裏。便識得動容揚古路。不墮悄然機。遮兩轉語。畢竟是一耶。是二耶。若道是一。為甚麼風穴只肯念法華。不肯真園頭。若道是二。爭奈落霞與孤鶩齊飛。秋水共長天一色。參。

> Ying Shang Gao said, "If I had seen this old fellow speak that way back then, I would have dug a deep pit and buried him right there, then led a cow over to trample on top of it. Only then would I have let Master Zhen have his share of the spotlight." When I, this mountain monk, say this, I am not suppressing the strong to support the weak, nor am I making things up and rearranging them arbitrarily. If you can recognize the dove calling from the treetop while its meaning lies in the hemp field, then you can recognize how a mere flicker stirs the ancient path, without falling into the trap of silent stillness. These two turning phrases—are they ultimately one, or are they two? If you say they are one, why did Fengxue only acknowledge Nian Fahua and not acknowledge Zhen Yuantou? If you say they are two, how do you explain the setting sun flying alongside the lone duck, and the autumn waters sharing the same color with the vast sky? Investigate this.

又一日穴陞座。顧視大眾。師便下去。穴即歸方丈白兆楚和尚。至汝州宣化。風穴令師往傳語。纔相見。提起坐具便問。展即是。不展即是。兆曰。自家看取。師便喝。兆曰。我曾親近知識來。未甞輒敢恁麼造次。師曰。草賊大敗。兆曰。來日若見風穴和尚。待一一舉似。師曰。一任一任。不得忘却。師乃先回。舉似風穴。穴曰。今日又被你收下一員草賊。師曰。好手不張名。兆次日纔到相見。便舉前話。穴曰。非但昨日。今日和贓捉敗。師於是名振四方。學者望風而靡。開法首山　問僧。不從人薦得底事。試道看。僧便喝。師曰。好好相借問。惡發作麼。僧又喝。師曰。今日放過即不可。僧擬議師喝之　問僧。近離何處。曰襄州。師曰。夏在何處。曰洞山。師曰。還我洞山鼻孔來。曰不會。師曰。却是老僧罪過　問。有一人蕩盡來時。師還接否。師曰。蕩盡即置。那一人是誰。曰風高月冷。師曰。僧堂內幾人坐臥。僧無對。師曰。賺殺老僧　問。如何是梵音相。師曰。驢鳴犬吠。乃曰。要得親切。第一莫將問來問。還會麼。問在答處。答在問處。汝若將問來問。老僧在汝脚底。汝若擬議。即沒交涉。時有僧出禮拜。師便打。僧便問。挂錫幽巖時如何。師曰錯。僧曰錯。師又打。

> One day, when Xue (Fengxue) had ascended the seat, he looked around at the assembly, and the Master immediately withdrew. Xue then returned to his quarters and told Preceptor Chu of Baizhao, who had arrived at Xuanhua in Ruzhou. Fengxue sent the Master to deliver a message. As soon as they met, the Master picked up his sitting cloth and asked, "Is it spread out or not?" Zhao said, "See for yourself." The Master then shouted. Zhao said, "I have attended spiritual teachers, yet never dared to be so rash." The Master said, "The straw thief has been thoroughly defeated." Zhao said, "Tomorrow, when I see Reverend Fengxue, I will report this matter in full." The Master said, "As you wish, as you wish, but do not forget." The Master then returned first and reported it to Fengxue. Xue said, "Today you have captured another straw thief for me." The Master said, "A skilled hand does not display his name." When Zhao arrived the next day and they met, he immediately brought up the earlier conversation. Xue said, "Not only yesterday, but today as well you are caught red-handed with the stolen goods." From this, the Master's fame spread in all four directions, and students were swept before his wind. When he first began teaching at Shoushan, he asked a monk, "The matter that cannot be attained through others—try to say it." The monk gave a shout. The Master said, "I was asking you politely. Why get angry?" The monk shouted again. The Master said, "Today I cannot let this pass;" and when the monk hesitated, the Master shouted at him. He asked a monk, "How recently did you leave, and from where?" The monk said, "Xiangzhou." The Master asked, "Where did you spend the summer?" The monk said, "Dongshan." The Master said, "Then give me back Dongshan's nostrils." The monk said, "I do not understand." The Master said, "Then it is my fault." Someone asked, "When a person comes having swept away everything, would you still receive him?" The Master said, "Having swept everything away is set aside—but who is that person?" The monk said, "The wind is high and the moon is cold." The Master said, "How many people are sitting and lying in the monks' hall?" The monk had no reply. The Master said, "You have thoroughly swindled this old monk." Someone asked, "What is the mark of the Brahma voice?" The Master said, "A donkey's bray and a dog's bark." Then he said, "If you want to be intimate with it, first of all do not ask about it with a question. Do you understand? The question lies in the answer, and the answer lies in the question. If you bring a question to ask, this old monk is at the bottom of your feet. If you hesitate, you are utterly disconnected from it." Then a monk came forward and bowed. The Master struck him. The monk then asked, "What is it like when one hangs up one's staff in a secluded cliff?" The Master said, "Wrong." The monk said, "Wrong." The Master struck him again.

僧寶傳。見風穴章。前已錄入。而會元列此於師章中。乃首尾語亦異。此必師因僧問答。而引風穴語發明耳。遂復錄于此。

> Biographies of the Sangha Jewel. See the Fengxue chapter. It was already recorded earlier. But the Huiyuan places this within the Master's chapter, and even the opening and closing words differ. This must be the Master's own reply to a monk's question, citing Fengxue's words to draw out the meaning. So I record it again here.

問。如何是佛。師曰。新婦騎驢阿家牽。曰未審此語甚麼句中收。師曰。三玄收不得。四句豈能該。曰此意如何。師曰。天長地久。日月齊明。

又僧問。新婦騎驢阿家牽。意旨如何。師曰。百歲翁翁失却父。曰百歲翁翁豈有父耶。師曰。汝會也。又曰。此是獨坐無尊卑。從上無一法與人。

問。學人乍入叢林。乞師指示。師曰。闍黎在老僧會裏多少時。曰已經冬夏。師曰。莫錯舉似人。乃曰。若論此事。實不挂一元字脚。便下座　問。仗鏌鋣劍擬取師頭時如何。師噓一聲。僧曰。苦痛深。師便打　問僧。近離何處。曰廣慧。師曰。穿雲不渡水。渡水不穿雲。離此二途速道。曰昨夜宿長橋。師曰。與麼則合喫首山棒也。曰尚未參堂。師曰。兩重公案。曰恰是。師曰。耶耶夜有僧入室。師曰誰。僧不對。師曰。識得汝也。僧笑。師曰。更莫是別人麼。因作偈曰。輕輕踏地恐人知。語笑分明更莫疑。智者只今猛提取。莫待天明失却雞師問僧。近離甚處。僧曰襄州。師云。路上曾逢達磨也無。僧近前不審師云。這個是驢前馬後底。僧云。和尚又如何。師曰。非公境界。且坐喫茶。僧纔坐。師又問。在甚麼處過夏。僧云石門。師云。水牯牛安樂麼僧云。及時水草。師曰。為甚麼傷人苗稼。僧云。對和尚不敢造次。師云。放過即不可。便打　示眾曰。佛法無多子。只是汝輩自信不及。若能自信。千聖出頭來。無奈汝何何故如此。為向汝面前。無開口處。祇為汝自信不及。向外馳求。所以到這裏。假如便是釋迦佛。也與汝三十棒。然雖如是。初機後學。憑個什麼道理。且問汝輩。還得與麼也未。良久曰。若得與麼。方名無事　示眾。諸上座。不得盲喝亂喝。者裏尋常向你道。賓則始終賓。主則始終主。賓無二賓。主無二主。若有二賓二主。即是兩個瞎漢。所以我若立時。你須坐。我若坐時。你須立。坐則共你坐。立則共你立。雖然如是。到這裏急著眼始得。若是眼孔定動。即千里萬里。何故如此。如隔窓看馬騎相似。擬議即沒交涉。諸上座。既然於此留心。直須子細。不要掠虗好。他日異時。賺著你在。諸人。若也有事近前。無事珍重　師示眾曰。識得拄杖子行脚事畢。

三角云。識得拄杖子。入地獄如箭　妙峯善。舉師語畢。著語云。錯。又舉三角語畢。亦著語云。錯。老僧則不然。識得拄杖子錯。頌云。妙峯三個錯。不是無病藥。龐公賣笊籬。清平道木杓。

甞作綱宗偈曰。咄哉拙郎君汾陽注曰。素潔條然巧妙無人識。運機非耳目打破鳳林關。蕩盡玲瓏性著靴水上立。塵泥自異咄哉巧女兒。汾陽曰。妙智理圓融攛梭不解織。無間功不立看他鬬雞人。旁觀審騰距。爭功不自傷水牛也不識。全力能負不露頭角背陰山子向陽多。葉縣省云。迥無背面南來北往意如何。不墮有無邊若人問我西來意。從來無間斷東海東面有新羅大地不奈何。或作示眾三首淳化三年十二月四日午時。上堂說偈曰。今年六十七。老病隨緣且遣日。今年記却來年事。來年記著今朝日。至四年月日。無爽前記。上堂辭眾。仍說偈曰。諸子謾波波。過却幾恒河。觀音指彌勒。文殊不奈何。良久曰。白銀世界金色身。情與無情共一真。明暗盡時都不照。日輪午後示全身。日午後泊然而化。闍維得五色舍利。塔于首山。

語錄。有小參示眾云。老僧擬欲歸鄉。什麼人隨得去。時有僧問。未審和尚什麼時去。師云。待有伴即向汝道。僧云。無伴底事作麼生。師云。盡日不逢人。明明不知處。僧云。忽遇一人又作麼生。師云。迷子不歸家。失却來時路。僧云。請師指個歸鄉路。師云。枯木藏龍。不存依倚。僧云。和尚什麼時節却回。師云。一去不知音。六國無消息。僧云。正當歸鄉底事又作麼生。師云。獨唱胡家曲。無人和得齊。僧云。忽遇知音在時如何。師云。山上石人齊拍掌。溪邊野老笑呵呵。僧云。歸鄉回來底事又作麼生。師云。八國奉朝衣。四相無遷改。僧云。未審居何位次。師云。文殊不坐金臺殿。自有逍遙竹拂枝。此應是師臨化問答。因附錄。