---
title: "指月錄 · 瑞州大愚山守芝禪師"
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/cma8x2w4b026hl4041dwvf2yp"
---

### ▲瑞州大愚山守芝禪師

> Master Shouzhi of Dayu Mountain in Ruizhou

僧問。昔日靈山分半座。二師相見事如何。師曰。記得麼。僧良久。師打禪牀一下曰。多年忘却也。乃曰。且住且住。若向言中取則。句裏明機。也似迷頭認影。若也舉唱宗乘。大似一場寐語。雖然如是。官不容針。私通車馬。放一線道。有個葛藤處。遂敲禪牀一下曰。三世諸佛盡皆頭痛。且道。大眾還有免得底麼。若一人免得。無有是處。若免不得。海印發光。師乃竪起拂子曰。這個是印。那個是光。這個是光。那個是印。掣電之機。徒勞佇思。會麼。老僧說夢。且道夢見個甚麼。南柯十更。若不會。聽取一頌。北斗挂須彌。杖頭挑日月。林泉有商量。夏末秋風切。珍重示眾。三世諸佛不知有。狸奴白牯却知有。乃拈起拂子云。狸奴白牯。總在這裏放光動地。何為如此。兩段不同。

> A monk asked, "In the past, on Spirit Mountain, half a seat was shared. When two masters meet, what happens?" The master said, "Do you remember?" The monk paused for a long while. The master struck the meditation bench once and said, "Forgotten after many years." Then he said, "Wait, wait. If you try to grasp it in words, or seek meaning in phrases, it's like losing your head and chasing its reflection. If I proclaim the fundamental teaching, it's like talking in a dream. Even so, the law does not permit a needle, but the private path allows carts and horses. I'll open a narrow path—there's a tangle here." He struck the meditation bench once and said, "All Buddhas of the three times have headaches. Tell me, is there anyone here who can escape this? If one person could escape, that would be impossible. If none can escape, the Ocean Seal emits light." The master then raised his whisk and said, "This is the seal. That is the light. This is the light. That is the seal. The lightning-like opportunity—wasting effort to ponder it. Do you understand? This old monk speaks of dreams. Tell me, what does he dream of? The Southern Branch, ten watches of the night. If you don't understand, listen to this verse: The North Star hangs on Mount Sumeru, The staff tip carries the sun and moon. Forests and springs have their discussions, At summer's end, the autumn wind cuts deep. Take care. He addressed the assembly: "All Buddhas of the three times do not know it exists. The black cow and the white ox—they know it exists." He picked up his whisk and said, "The black cow and the white ox—all here, radiating light and moving the earth. Why is this? The two paths are different."

妙喜曰。大愚若無後語。洎合被狸奴白牯換却眼睛。雖然如此。也未免秤錘蘸醋。

> Miaoxi said: "If Dayu had not spoken those final words, he would have had his eyes stolen by the cat and the ox. Even so, he couldn't avoid the scale weight dipped in vinegar."

升座。揭香合子曰。明頭來明頭合。暗頭來暗頭合。若道得。天下橫行。道不得。且合却　有僧日誦金剛經百遍。師聞之召謂曰。汝日誦經。究竟經義否。曰未曾。師曰。汝但日誦一遍。參究佛意。若一句下悟去。如飲海水一滴。便知百川之味。僧如教。一日誦至應如是知如是見如是信解不生法相處。驀然有省。遂以白師。師遽指牀前狗子云。狗子𠰚。僧無語。師便打出。

> The master ascended the seat and opened the incense box, saying, "When light comes, meet it with light. When darkness comes, meet it with darkness. If you can say this, you may roam freely across the world. If you cannot, then close it shut." There was a monk who recited the Diamond Sutra a hundred times daily. The master heard of this and called him over, saying, "You recite the sutra daily—do you truly understand its meaning?" The monk replied, "No, I haven't grasped it." The master said, "Just recite it once a day, and contemplate the Buddha's intent. If you awaken upon a single phrase, it is like drinking one drop of seawater and knowing the taste of all rivers." The monk followed this instruction. One day, while reciting up to the passage, "Thus should you know, thus should you see, thus should you believe and understand—without giving rise to the appearance of phenomena," he suddenly had a realization. He then reported this to the master. The master immediately pointed to the dog in front of the bed and said, "The dog!" The monk was speechless. The master then drove him out.

僧寶傳云。有僧講金剛經。問曰。如是信解不生法相。如何。時有狗臥繩牀前。師趯之。狗起去。問僧解麼。僧曰不解。師曰。若解即成法相。與此所載雖有不同。應是一人。傳者互有詳略耳。

> The \*Diamond Sutra\* records that a monk was expounding on the sutra. He asked, "If one thus believes and understands without giving rise to the appearance of phenomena, what then?" At that moment, a dog was lying in front of the rope bed. The master kicked it, and the dog got up and left. The master then asked the monk, "Do you understand?" The monk replied, "I do not understand." The master said, "If you understood, you would already be giving rise to the appearance of phenomena." Although this account differs slightly from what is recorded elsewhere, it should refer to the same person—only the records vary in detail.

問。通身是眼。口在甚麼處。師曰三跳。曰不會。師曰。章底詞秋罷。歌韻向春生　慈明有善侍者。號稱明眼。聞師之風。自石霜至大愚入室。師趯出隻履示之。善退身而立。師俯取履。善輒踏倒。師起面壁。以手點津連畫其壁三。善瞠立其後。師旋轉以履打。至法堂。善曰。與麼為人。瞎却一城人眼在。

僧寶傳。芝譏呵學者寡聞得少為足曰。汾陽有十智同真法門。鍛佛祖鉗鎚。應作椎今時禪者資質不妙。莫有成器者。僧問。如何是十智同真。芝曰。先師言。夫說法者。舉汾陽章中十智同真語。至要識是非面目現在芝曰。先師曰。要識是非面目現在。也大省力。後生晚學。刺頭向言句裏。貪著義味。如驢䑛尿處。棒打不回。盖為不廣求知識。徧歷門風。多是得一言半句。便點頭嚥唾。道已了辦。上座。大有未穩當處在。先師有十五家宗風歌。號曰廣智。其詞曰。大道不說有高低。真空那肯涉離微。大海吞流同增減。妙峰高聳總擎持。萬派千溪皆渤澥。七金五嶽盡須彌。玉毫金色傳燈後。二三四七普聞知。信衣息廣開機。諸方老宿任施為。識心是本從頭說。迷心逐物却生疑。芝曰。此敘宗旨也。或直指或巧施。解道前綱出後機。旨趣分明明似鏡。盲無慧目不能窺。明眼士見精微。不言勝負墜愚癡。物物會同流智水。門風逐便示宗枝。即心佛非心佛。歷世明明無別物。即此真心是我心。我心猶是機權出。芝曰。此敘馬祖宗派也。或五位或三路。設施隨根巧回互。不觸當今是本宗。展手通玄無佛祖。芝曰。此敘洞上宗派也。或君臣或父子。器量方圓無彼此。士庶公侯一道平。愚智賢豪明漸次。芝曰。此敘石霜宗派也。有時敲有時唱。隨根問答談諦當。應接何曾失禮儀。淺解之流却生謗。或雙明或單說。只要當鋒利禪悅。開權不為闘聰明。舒光只要辨賢哲。有圓相有默論。千里持來目視瞬。萬般巧妙一圓空。爍迦羅眼通的信。芝曰。此敘溈仰宗派也。或全提或全用。萬象森羅實不共。青山不礙白雲飛。隱隱當臺透金鳳。芝曰。此敘石頭藥山宗派也。象骨鏡地藏月。玄沙崇壽照無缺。因公致問指歸源。旨趣來人明皎潔。芝曰。此敘雪峰地藏宗派也。或稱提或拈掇。本色衲僧長擊發。句裏明人事最精。好手還同楔出楔。或擡薦或垂手。切要心空易開口。不識先人出大悲。管燭之徒照街走。芝曰。此敘雲門宗派也。德山棒臨濟喝。獨出乾坤解橫抹。從頭誰管亂區分。多口阿師不能說。臨機縱臨機奪。迅速機鋒如電掣。乾坤只在掌中持。竹木精靈腦劈裂。或賓主或料揀。大展禪宗辨正眼。三玄三要用當機。四句百非一齊鏟。勸同袍莫強會。少俊依前成窒礙。不知宗脉莫顢頇。永劫長沈生死海。難逢難遇又難聞。猛烈身心快通泰。芝曰。此敘德山臨濟宗派也。幻寄曰。大塊噫氣。求怒者不可得。若以激謞叱吸之。出於鼻口耳枅為怒者。是人不惟不識怒者。亦不識鼻口耳枅矣。善乎汾陽此歌。云我心猶是機權出。而大愚師亦云。沙裏無油事可哀。翠巖嚼飯喂嬰孩。一朝好惡知端的。始覺從前滿面灰。今之人。因汾陽此歌。便謂宗風有十五家之異。是索怒者於鼻口耳枅也。可不謂大哀乎。