---
title: "指月錄 · 金陵清涼院文益禪師"
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/cma8x2ugt020hl404zkvh6mhc"
---

### ▲金陵清涼院文益禪師

> Chan Master Wenyi of Qingliang Monastery in Jinling

餘杭魯氏子。七歲落髮。弱齡稟具。屬律匠希覺師。盛化於明州。師往預聽習。究其微旨。振錫南邁。抵福州參長慶。不大發明。後同紹修法進三人。欲出嶺。過地藏院。阻雪少憩。附罏次。藏問。此行何之。師曰。行脚去。藏曰。作麼生是行脚事。師日不知。藏曰。不知最親切。又同三人舉肇論。至天地與我同根處。藏曰。山河大地與上座自己。是同是別。師曰別。藏竪起兩指。師曰同。藏又竪起兩指。便起去。雪霽辭去。藏門送之。問曰。上座尋常說三界惟心。萬法惟識。乃指庭下片石曰。且道此石在心內。在心外。師曰。在心內。藏曰。行脚人著甚麼來由。安片石在心頭。師窘無以對。即放包依席下求決擇。近一月餘日。呈見解說道理。藏語之曰。佛法不恁麼。師曰。某甲辭窮理絕也。藏曰。若論佛法。一切現成。師於言下大悟。

> A son of the Lu family from Yuhang. He was tonsured at age seven and received full ordination while still young. He studied under the Vinaya master Xijue, who was teaching widely in Mingzhou. The Master went to listen and train there, thoroughly investigating the subtle teachings. Then he shook his staff and headed south, arriving in Fuzhou to study under Changqing. He did not gain any great awakening there. Later, together with Shaoxiu and Fajin—three men in all—he wanted to leave the region. Passing by Dizang's monastery, they were held up by snow and rested a while. As they gathered around the fire pit, Dizang asked, "Where are you headed on this trip?" The Master said, "We're wandering on pilgrimage." Dizang asked, "What is the matter of pilgrimage?" The Master said, "I don't know." Dizang said, "Not knowing is what's most intimate." Again, together with the same three men, he brought up the Essays of Sengzhao. When they came to the passage "Heaven and earth share the same root as I," Dizang asked, "Are the mountains, rivers, and great earth the same as your own self, or different?" The Master said, "Different." Dizang held up two fingers. The Master said, "The same." Dizang held up two fingers again, then got up and left. When the snow cleared, they took their leave. Dizang saw them to the gate and asked, "You often say that the three realms are only mind and all phenomena are only consciousness." Then he pointed to a stone in the courtyard and said, "Tell me—is this stone inside the mind or outside it?" The Master said, "Inside the mind." Dizang said, "A pilgrim on foot—what business does he have putting a stone in his mind?" The Master was stumped and had no reply. So he put down his bundle, stayed under Dizang's guidance, and sought resolution. For nearly a month, he presented his understanding and explained his reasoning. Dizang told him, "The Dharma is not like that." The Master said, "I have exhausted my words and run out of logic." Dizang said, "If we're talking about the Dharma, everything is already complete as it is." Upon hearing these words, the Master had a great awakening.

僧寶傳。徵山河大地與自己同別處。作老僧曰山河大地與自己是同是別。師曰同。僧竪兩指熟視曰兩個。即起去。師大驚。

> The Biographies of the Sangha Jewel. A monk asked, "Are the mountains, rivers, and the great earth the same as oneself, or different?" The master asked, "Are the mountains, rivers, and the great earth the same as yourself, or different?" The master said, "The same." The monk held up two fingers and stared intently, saying, "Two." Then he got up and left. The master was greatly startled.

問。聲色兩字甚麼人透得。師却謂眾曰。諸上座且道。這僧還透得也未。若會此僧問。處透聲色也不難師問修山主。毫釐有差。天地懸隔。兄作麼生會。修曰。毫釐有差。天地懸隔。師曰。恁麼會又爭得。修曰。和尚如何。師曰。毫𨤲有差。天地懸隔。修便禮拜。

> A monk asked, "Sound and form—who can see through them?" The Master turned to the assembly and said, "Venerable ones, tell me: has this monk seen through them or not? If you understand where this monk's question comes from, then seeing through sound and form is not difficult." The Master then asked Xiushan, the head monk, "A hairsbreadth's difference, and heaven and earth are set apart. How do you understand this, brother?" Xiu said, "A hairsbreadth's difference, and heaven and earth are set apart." The Master said, "Understanding it that way—how can that do?" Xiu said, "How does the Master see it?" The Master said, "A hairsbreadth's difference, and heaven and earth are set apart." Xiu then bowed.

保寧勇頌云。石城親切問同參。不話東西便指南。明暗兩條來往路。依稀屈曲在煙嵐　徑山杲云。若是徑山門下。更買草鞋行脚始得。何故。毫釐有差。天地懸隔。何處得這消息來。

> Baoning Yong praised it, saying: At Shicheng, he earnestly questioned his fellow practitioners. Without speaking of east or west, he pointed straight to the south. The two paths of light and dark, coming and going— Vaguely winding through the mist and haze. Jingshan Gao said: If you were a student under Jingshan's gate, you would need to buy straw sandals and continue your pilgrimage on foot before you could truly understand. Why? Because a hair's breadth of difference separates heaven and earth. Where could such an understanding come from?

因僧來參次。師以手指簾。尋有二僧。齊去捲簾。師云。一得一失　師指凳子云。識得凳子。周帀有餘。

雲門云。識得凳子。天地懸殊　天衣云。識得凳子。梌楠木做　妙喜云。識得凳子。好剃頭洗脚。雖然如是。大有人錯會在　雪竇云。澤廣藏山。理能伏豹　圜悟勤云。雪竇如此道。未審是明他語點他語。是褒是貶。

師問覺上座。船來陸來。曰船來。師曰。船在甚麼處。曰船在河裏。覺退。師問旁僧曰。你道。適來這僧。具眼不具眼　師令僧取土添蓮盆。僧取土到。師曰。橋東取橋西取。曰橋東取。師曰。是真實是虗妄　問僧。甚處來。曰泗州禮拜大聖來。師曰。今年大聖出塔否。曰出。師却問旁僧曰。汝道。伊到泗州不到。

浮山遠云。這僧到即到泗州。只是不見大聖　道場全云。這僧見即見大聖。不曾識法眼　東禪觀云。這僧到也到泗州。見也見大聖。識也識法眼。祇是自討頭不見。

僧慧超問。如何是佛。師曰。汝是慧超。

圜悟勤云。有者道。慧超便是佛。所以法眼恁麼答。有者道。大似騎牛覔牛。有者道。問處便是。有甚麼交涉。若恁麼會去。不惟孤負自己。亦乃深屈古人雪竇頌。江國春風吹不起。鷓鴣啼在深花裏。三級浪高魚化龍。癡人猶戽夜塘水。

師與悟空禪師向火。拈起香匙問曰。不得喚作香匙。兄喚作甚麼。空曰香匙。師不肯。空後二十餘日。方明此語　雲門問僧。甚處來。曰江西來。門曰。江西一隊老宿。寱語住也未。僧無對。後僧問師。不知雲門意作麼生。師曰。大小雲門。被這僧被這僧勘破。

五雲云。甚麼處是勘破雲門處。要會麼。法眼亦被後僧勘破也。

生法師曰。敲空作響。擊木無聲。師忽聞齋魚聲。謂侍者曰。還聞麼。適來若聞。如今不聞。如今若聞。適來不聞。會麼　甞指竹問僧曰。還見麼。曰見。師曰。竹來眼裏。眼到竹邊。曰總不與麼。師笑曰。死急作麼。

法燈別云。當時但擘眼向師　歸宗柔別云。和尚祇是不信某甲。

師因患脚。僧問訊次。師曰。非人來時不能動。及至人來動不得。且道。佛法中。下得甚麼語。曰和尚且喜得較。師不肯。自別云。和尚今日似減　因開井。被沙塞却泉眼。師曰。泉眼不通被沙礙。道眼不通。被甚麼礙。僧無對。師代曰。被眼礙　師見僧搬土次。乃以一塊土放僧擔上曰。吾助汝。僧曰。謝和尚慈悲。師不肯。一僧別云。和尚是甚麼心行。師便休去　師問講百法論僧曰。百法是體用雙陳。明門是能所兼舉。座主是能。法座是所。作麼生說兼舉。

有老宿代云。某甲喚作個法座　歸宗柔代云。不勞和尚如此　雪竇別老宿語云。和尚分半院。與某甲始得。

問。六處不知音時如何。師曰。汝家眷屬一羣子。師又曰。作麼生會。莫道恁麼來問便是不得。汝道六處不知音。眼處不知音。耳處不知音。若也根本是有。爭解無得。古人道。離聲色著聲色。離名字著名字。所以無想天。修得經八萬大劫。一朝退墮。諸事儼然。盖為不知根本真實次地。疑第修行三生六十劫。四生一百劫。如是直到三祇果滿。他古人猶道。不如一念緣起無生。超彼三乘權學等見。又道。彈指圓成八萬門。剎那滅却三祇劫。也須體究。若如此。用多少氣力　上堂。盡十方世界皎皎地。無一絲頭。若有一絲頭。即是一絲頭。

法燈云。若有一絲頭。不是一絲頭。

謂門弟子曰。趙州曰。莫費力也。大好言語。何不仍舊去。世間法尚有門。佛法豈無門。自是不仍舊故。諸佛諸祖。祇於仍舊中得。如初夜鐘。不見有絲毫異。得與麼恰好。聞時無一聲子鬧。何以故。為及時節無心。曰死且不是死。止於一切。祇為不仍舊。忽然非次聞時。諸人盡驚愕道。鐘子怪鳴也。且如今日道孟夏漸熱。即不可。方隔一日。能校多少。向五月一日道。便成賺。須知校絲髮不得。於方便中。向上座道。不是時。盖為賺。所以不仍舊。寶公曰。暫時自肯不追尋。歷劫何曾異今日。還會麼。今日只是塵劫。但著衣喫飯。行住坐臥。晨參暮請。一切仍舊。便為無事人也　又曰。見道為本。明道為功。便能得大智慧力。若未得如此。三界可愛底事。直教去盡。纔有纖毫。還應未可。祇如汝輩睡時。不瞋便喜。此是三界昏亂習熟境界。不惺惺便昏亂。盖緣汝輩雜亂所致。古人謂之夾幻金即是真。其如鑛何。若覰得徹骨徹髓。是汝輩力。脫未能如是觀察。他什麼樓臺殿閣。諸聖未必長把却汝手。汝未必依而行之。古今如此也　又曰。出家兒。但隨時及節便得。寒即寒。熱即熱。欲識佛性義。當觀時節因緣。古今方便不少。石頭初看肇論。至會萬物為己者其惟聖人乎。則曰。聖人無己。靡所不己。乃作參同契。首言竺土大仙心。無過此語也。中間亦只尋常說話。夫欲會萬物為自己去。盖盡大地。無一法可見。已而又囑曰。光陰莫虗度。所以告汝輩。但隨時及節便得。若也移時失候。即虗度光陰。於非色中作色解。於非色作色解。即是移時失候。且道色作非色解。還當得否。若與麼會。便是沒交涉。正是癡狂兩頭走。有甚麼用處。但守分過時好　上堂。大眾久立。乃謂之曰。祇恁麼便散去。還有佛法道理也無。試說看。若無。又來這裏作麼。若有。大市裏人叢處亦有。何須到這裏。諸人各曾看還源觀。百門義海。華嚴論。涅槃經。諸多䇿子。阿那個教中。有這個時節。若有。試舉看。莫是恁麼經裏。有恁麼語是此時節麼。有甚麼交涉。所以道。微言滯於心首。嘗疑誤為緣慮之場。實際居於目前。飜為名相之境。又作麼生得飜去。若也飜去。又作麼生得正去。還會麼。莫祇恁麼念䇿子。有甚麼用處　上堂曰。諸上座。時寒。何用上來。且道。上來好。不上來好。或有上座道。不上來却好。甚麼處不是。更用上來作什麼。更有上座道。是伊也不得一向。又須到和尚處始得。諸上座且道。這兩個人。於佛法中。還有進趣也未。上座實是不得。並無少許進趣。古人喚作無孔鐵椎。生盲生聾無異。若更有上座出來道。彼二人總不得。為什麼如此。為伊執著。所以不得。諸上座。總似恁麼行脚。總似恁麼商量。且圖什麼。為復只要弄唇嘴。為復別有所圖。恐伊執著。且執著什麼。為復執著理。執著。事。執著色。執著空。若是理。理且作麼生執。若是事。事且作麼生執。著色著空亦然。山僧所以尋常向諸上座道。十方諸佛。十方善知識。時常垂手。諸上座。時常接手。十方諸佛垂手時有也。什麼處是諸上座時常接手處。還有會處。會取好。若未會得。莫道總是都來圓取。諸上座。傍家行脚。也須審諦著些精彩。莫只藉少智慧過却時光　師有頌曰。理極忘情謂。如何有喻齊。到頭霜夜月。任運落前谿。果熟兼猿重。山長似路迷。舉頭殘照在。元是住居西　三界惟心頌曰。三界惟心。萬法惟識。惟識惟心。眼聲耳色。色不到耳。聲何觸眼。眼色耳聲。萬法成辦。萬法匪緣。豈觀如幻。大地山河。誰堅誰變　華嚴六相義頌曰。華嚴六相義。同中還有異。異若異於同。全非諸佛意。諸佛意總別。何曾有同異。男子身中入定時。女子身中不留意。不留意絕名字。萬象明明無理事　示眾。這裏聚集少時為上座僧堂裏。這裏聚集少時為上座三門頭。這裏聚集少時為上座寮舍裏。為復說上座過。別有道理。

會下有數尊宿。對一人云。諸佛出世。也有這個方便。一人云。今日離章義。一人云。你道伊為甚麼處。一人云。點燈等上座來多時也。一人云。甚麼處聚集來。

周顯德五年戊午七月十七日示疾。李國主駕至慰問。閏月五日。剃髮澡身告眾訖。跏趺而逝。顏貌久而如生。閱世七十有四。坐五十有四夏。塔全身於江寧丹陽鄉。

## 指月錄卷之二十二