---
title: "指月錄 · 舒州法華院全舉禪師"
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/cma8x2w4b026il4049cixzsd0"
---

### ▲舒州法華院全舉禪師

> Master Quanjü of Fahua Temple in Shuzhou

得法汾陽。徧歷諸方。首謁荊南福昌善禪師。善問曰。回互不回互。師曰。總不與麼。曰為甚麼已喫福昌棒。師曰。一家有事百家忙。曰脫空漫語。師曰。調琴澄太古。琢句體全真　謁公安遠禪師。遠問。作麼生是伽藍。師曰。深山藏獨虎。淺草露羣蛇。曰作麼生是伽藍中人。師曰。青松盖不帀。黃葉豈能遮。曰道什麼。師曰。少年翫盡天邊月。老倒扶桑沒日頭。曰一句兩句雲開月露作麼生。師曰。照破祖師關　謁延壽賢禪師。賢問。海竭人亡作麼生。師曰。毒蛇不咬人。曰為何如此。師曰。風引溪雲斷。泉衝石徑斜　謁夾山真首座。真曰。還見麼。師曰。萬事全無。曰還不見麼。師曰。千般皆在手。師曰。首座未見澄散聖時如何。曰湖南江西。又問。見後如何。曰江西湖南。師曰。却共首座一般耶。曰打草驚蛇。師曰。終不揑怪　到神鼎。鼎問。一朵峰巒上。獨樹不成林。作麼生。師曰。水分紅樹淺。㵎遶碧泉深。鼎曰。作麼生是回互之機。師曰。盲人却無眼　謁福嚴承禪師。承問。作麼生是圓融之相。師曰。木人嶺上休相覰。石女溪邊更不迷。師却問。如何是福嚴圓融之相。曰老病尋常事。龍鍾沒好時。承問。融即不問。如何是圓。師曰。法界廣無邊。曰不圓不融時如何。師曰。虗空無背面。鳥道絕東西　謁石霜慈明禪師。慈明問。作麼生是向上一竅。師曰。二竅俱明。曰還見七十二峰麼。師曰。有甚麼掩處。曰道什麼。師曰。今日觸忤和尚。慈明便打。師曰。作什麼。曰將謂是收番猛將。元來是行間小卒。師曰。雅淡呈秋色。馨香噴月華　謁大愚芝禪師。芝問。古人見桃花。意作麼生。師曰。曲不藏直。曰那個且從。遮個作麼生。師曰。市中拾得寶。比隣那得知。曰上座還知麼。師曰。路逢劍客須呈劍。不是詩人不獻詩。曰作家詩客。師曰。一條紅線兩人牽。曰玄沙道諦當。又作麼生。師曰。海枯終見底。人死不知心。曰恰是。師曰。樓閣凌雲勢。峰巒疊翠層　謁五祖戒禪師。戒問。作麼生是絕羈絆底人。師曰。反手把籠頭。曰却是作家。師曰。背鞭打不著。曰為什麼上來下去。師曰。甚處見上來下去。戒便打。師曰。一言無別路。千里不逢人　謁翠峰素禪師。素曰。風穴道。嘶風木馬緣無絆。背角泥牛痛下鞭如何。師曰。飜身師子生獰甚。誰敢當頭露爪牙。曰放汝一線道。師曰。七顛八倒。曰收。師曰了謁雪竇顯禪師。竇問。牛喫草。草喫牛。師曰。回頭欲就尾。已隔萬重關。曰應知無背面。要須常現前。師曰。驗在目前。曰自領出去　到瑯琊覺和尚處。琊問。近離甚處。師曰兩浙。曰船來陸來。師曰船來。曰船在甚處。師曰步下。曰不涉程途一句。作麼生道。師以坐具摵一摵曰。杜撰長老。如麻似粟。拂袖而出。琊問侍者。此是甚麼人。者曰。舉上座。琊曰。莫是舉師叔麼。先師教我尋見伊。遂下旦過問。上座莫是舉師叔麼。莫怪適來相觸忤。師便喝。復問。長老何時到汾陽耶。曰某時到。師曰。我在浙江早聞你名。元來見解祇如此。何得名播寰宇。琊遂作禮曰。某甲罪過。

> Having attained the Dharma under Fenyang, he traveled widely to various masters. His first visit was to Chan Master Shan of Fuchang in Jingnan. Shan asked, "Is there mutual interpenetration or not?" The master said, "Neither at all." Shan said, "Then why have you already received Fuchang's staff?" The master said, "One family has business, a hundred families are busy." Shan said, "Empty talk and deceitful words." The master said, "Tuning the zither in deep antiquity, carving phrases to embody the true." He visited Chan Master Yuan of Gong'an. Yuan asked, "What is a monastery?" The master said, "A deep mountain hides a lone tiger; shallow grass reveals a crowd of snakes." Yuan asked, "What is a person in the monastery?" The master said, "Green pines cannot cover it completely; yellow leaves cannot screen it." Yuan said, "What are you saying?" The master said, "In youth one enjoys the moon at the sky's edge; in old age, leaning against Fusang, the sun has set." Yuan said, "One phrase, two phrases — clouds part and the moon appears. What about that?" The master said, "It illuminates through the ancestors' barrier." He visited Chan Master Xian of Yanshou. Xian asked, "When the sea dries up and people die, what then?" The master said, "A venomous snake does not bite people." Xian asked, "Why is that so?" The master said, "Wind draws the mountain stream clouds apart; springs cut across the slanting stone path." He visited Head Monk Zhen of Jiashan. Zhen said, "Do you still see?" The master said, "All things are completely absent." Zhen said, "Do you still not see?" The master said, "A thousand kinds are all in hand." The master asked, "Before the Head Monk saw the Sage Cheng, how was it?" Zhen said, "Hunan and Jiangxi." He then asked, "After seeing, how is it?" Zhen said, "Jiangxi and Hunan." The master said, "So it is the same as the Head Monk?" Zhen said, "Beating the grass to startle the snake." The master said, "In the end, I do not make up strange things." Arriving at Shending, Shending asked, "On a solitary mountain peak, a single tree does not make a forest — what about this?" The master said, "Water parts where red trees are shallow; the stream winds where the blue spring is deep." Shending asked, "What is the function of interpenetration?" The master said, "A blind person actually has no eyes." He visited Chan Master Cheng of Fuyan. Cheng asked, "What is the appearance of perfect interpenetration?" The master said, "The wooden man on the ridge should stop staring; the stone woman by the stream will no longer be confused." The master then asked, "What is Fuyan's appearance of perfect interpenetration?" Cheng said, "Old age and sickness are ordinary matters; a doddering body has no good time." Cheng then asked, "Let interpenetration be — what is perfection?" The master said, "The Dharma realm is vast and boundless." Cheng said, "When it is neither perfect nor interpenetrating, what then?" The master said, "Space has no front or back; the bird's path cuts off east and west." He visited Chan Master Ciming of Shishuang. Ciming asked, "What is the one aperture above?" The master said, "Both apertures are clear." Ciming asked, "Do you still see the seventy-two peaks?" The master said, "What is there to conceal?" Ciming said, "What are you saying?" The master said, "Today I have offended you, Master." Ciming then struck him. The master said, "What are you doing?" Ciming said, "I thought you were a fierce general taking the fort, but it turns out you are a common soldier in the ranks." The master said, "Elegant and plain, presenting autumn colors; fragrant and pure, exuding the moon's radiance." He visited Chan Master Zhi of Dayu. Zhi asked, "The ancients saw peach blossoms — what was the meaning?" The master said, "The crooked does not hide the straight." Zhi said, "Let that be for now — what about this?" The master said, "Finding a treasure in the marketplace, how would the neighbor know?" Zhi asked, "Do you, Reverend, know?" The master said, "Meeting a swordsman on the road, you must offer your sword; if not a poet, do not present your poem." Zhi said, "A master poet." The master said, "One red thread pulled by two people." Zhi said, "Xuan Sha said 'precise' — what about that?" The master said, "When the sea dries, one sees the bottom; when a person dies, one does not know their mind." Zhi said, "Exactly so." The master said, "The tower's momentum rises to the clouds; the peaks layer their emerald green." He visited Chan Master Jie of Wuzu. Jie asked, "What is a person free from all restraints?" The master said, "A backhanded grip on the halter." Jie said, "Then you are indeed a master." The master said, "A back-struck whip does not land." Jie asked, "Why then do you come up and go down?" The master said, "Where do you see coming up and going down?" Jie then struck him. The master said, "One word, no other path; a thousand miles, meeting no one." He visited Chan Master Su of Cuifeng. Su said, "Fengxue said: 'The wind-whistling wooden horse, unbound and without tether; the horn-backed clay ox, painfully whipped.' What about this?" The master said, "The turning lion is extremely fierce — who dares to bare claws before it?" Su said, "I'll give you a little leeway." The master said, "Seven topples, eight falls." Su said, "Withdraw!" The master said, "Done." He visited Chan Master Xian of Xuedou. Xian asked, "The ox eats grass, or the grass eats the ox?" The master said, "Turning the head to reach the tail — already separated by ten thousand barriers." Xian said, "You should know there is no front or back; it must constantly appear before you." The master said, "The test is right before your eyes." Xian said, "Take yourself out." Arriving at Venerable Jue of Langya, Jue asked, "Where have you recently come from?" The master said, "Liangzhe." Jue asked, "By boat or by land?" The master said, "By boat." Jue asked, "Where is the boat?" The master said, "Underfoot." Jue said, "Say one phrase that does not touch the journey." The master flicked his sitting cloth and said, "Self-styled elders are as plentiful as hemp and millet," then shook his sleeve and left. Jue asked his attendant, "What kind of person is this?" The attendant said, "Reverend Ju." Jue said, "Could it be Master Ju? My late teacher instructed me to seek him out." He then descended to the guest quarters and asked, "Reverend, are you not Master Ju? Please forgive my earlier impertinence." The master gave a shout. Jue then asked, "When did you arrive at Fenyang, Elder?" The master said, "I arrived at such a time." Jue said, "I heard your name long ago in Zhejiang. So your understanding is only this — how has your name spread throughout the world?" Jue then made a bow and said, "I have committed an offense."

僧寶傳。慈明道過瑯邪覺師。因語及舉公到時話。且曰。在汾州時尚少。舉陸沉眾中。不及識之。明笑曰。舉見處纔能自了。而汝墮負。何以為人。覺屏息汗下。明為作牧童歌曰。牧牛童實快活。跣足披簑雙角撮。橫眠牛上向天歌。人問如何牛未渴。回面看平田濶。四方放去休攔遏。八面無拘任意游。要收只在索頭撥。小牛兒順摩捋。角力未充難提掇。且從放在小平坡。慮上高峰四蹄脫。日已高休喫草。揑定鼻頭無少老。一時牽向圈中眠。和泥看伊東西倒。笑呵呵好不好。又將橫笛順風吹。震動五湖山海島。倒騎牛脫布襖。知音休向途中討。若問牧童何處居。鞭指東西無一寶。覺默得其游戲三昧　妙喜曰。賓則始終賓。主則始終主。二大士驀劄相逢。主賓互換。直下發明臨濟心髓。苟非徹證向上巴鼻。具出常情正眼。未免作得失論量。或者道。舉公前來一一據實祇對。瑯邪末後不合作佛法道理。是杜撰處。或者道。瑯琊被舉公道個杜撰。心中疑惑。即時倒戈卸甲。遂挽留舉公。咨決此事。謂之坐參。一犬吠虗。千猱啀實。盖由主法者智眼不明。濫觴宗教。疑悞後人。殊不知。二大士激揚。若日月麗天。龍象蹴踏。決非跛驢盲者之事。井蛙醯雞。又焉知宇宙之寬曠耶。予甞室中舉此話問學者。你還肯瑯邪此語否。曰不肯。何故不肯。曰不合作佛法道理。予復舉雲門問洞山。近離甚處。曰查渡。夏在甚處。曰湖南報慈。幾時離彼。曰八月二十五。門云放你三頓棒。你還肯雲門此語否。曰肯。肯者云何。曰雲門無佛法道理。予曰。師家問處一般。學者答處無異。你為甚肯一不肯一。學者佇思。予連棒打出。復召其僧。且來且來。其僧回首。予曰。你若作棒會。帶累我。也是個瞎漢。其僧便禮拜曰。今日方知瑯邪與舉公非常情可測。予曰。你看這瞎漢亂統。又打喝出。幻寄曰。妙喜不獨為法華瑯邪雪屈。石霜藉此亦得吐氣。不然石霜被埋沒無已時。

> A Record of the Sangha Treasure: The Biography of Master Ciming Master Ciming once stopped by to visit Master Langya Jue. The conversation turned to when Master Ju first arrived for an audience with Langya. Ciming remarked, "When I was in Fenzhou, I was still young, and Ju was lost among the crowd—I never had the chance to meet him." Langya laughed and said, "Ju's insight is only enough to save himself. As for you, you've fallen into a losing position. How can you possibly teach others?" Frightened, Jue held his breath and broke into a sweat. Langya then composed a "Song of the Cowherd": The cowherd boy, truly carefree— Barefoot, in straw cloak, grabbing the horns. Lying sideways on the cow, singing to the sky. If someone asks, "How's the cow? Is it thirsty?" He turns his head and sees the wide-open fields. Let it roam in all directions—don't restrain it. Free in every direction, let it wander at will. When it's time to bring it back, just tug the halter. The young calf—stroke it gently. Its strength isn't full yet; hard to manage. For now, let it graze on the little slope. Worry that on the high peak its four hooves might slip. The sun is already high—stop eating grass. Pinch the nose, and there's no young or old. Lead it all at once into the pen to sleep. Slathered in mud, watch it stumble east and west. Ha ha, laughing—good or not? Then, playing the flute blown by the wind, Shaking the five lakes, the mountains, seas, and isles. Riding the cow backwards, casting off the cloth coat. Those who know the tune need not search along the road. If you ask where the cowherd dwells— The whip points east and west; there's not a single treasure. Jue silently absorbed this, entering the samādhi of playfulness. Miaoxi commented: "The guest is always the guest; the host is always the host. When these two great masters met abruptly, host and guest exchanged places. In that very moment, the very heart and marrow of Linji was made manifest. If one has not fully penetrated the highest principle, if one lacks the true eye that transcends ordinary emotion, one will inevitably measure it in terms of gain and loss." Some say, "Master Ju responded honestly and truthfully each time. At the end, Langya's refusal to speak in terms of Buddhist doctrine was his error in fabrication." Others say, "After Langya was called out by Ju for 'fabricating,' he became doubtful, immediately laid down his weapons and surrendered, then begged Ju to stay and consulted him on this matter. They call this 'sitting in consultation.'" "A single dog barking at emptiness, a thousand monkeys yelping at reality—this all arises because those who hold the Dharma-seat lack the eye of wisdom. They pollute the true teaching and mislead later generations. Little do they know that these two great masters, in their energetic exchange, were like sun and moon shining in the sky, like dragons and elephants trampling the earth. This is certainly not the affair of lame donkeys or blind people. How can a frog in a well, or a gnat in a vinegar jar, know the vastness of the universe?" I once raised this story in the meditation hall and asked a student, "Do you accept Langya's words?" He said, "No." "Why not?" "Because he refused to speak in terms of Buddhist doctrine." I then raised another case: "Yunmen asked Dongshan, 'Where have you recently come from?' 'From Chadu.' 'Where did you spend the summer?' 'At Baoci in Hunan.' 'When did you leave there?' 'On the twenty-fifth of the eighth month.' Yunmen said, 'You deserve thirty blows.' Do you accept Yunmen's words?" He said, "Yes." "Why do you accept?" "Because Yunmen's words contained no Buddhist doctrine." I said, "The teacher's question was the same. The student's answer was no different. Why do you accept one and not the other?" The student stood there thinking. I immediately drove him out with blows. Then I called him back. "Come here, come here." The student turned around. I said, "If you interpret it as beating, you implicate me too. You're also a blind fellow." The student then bowed and said, "Only today do I understand that Langya and Ju are beyond what ordinary feelings can fathom." I said, "Look at this blind fellow, creating chaos!" And again I struck him and shouted him out. Huanji commented: "Miaoxi not only cleared the names of Fahua and Langya—Shishuang, through this, was also able to let out a sigh of relief. Otherwise, Shishuang would have been buried and forgotten indefinitely."

示眾。釋迦不出世。達磨不西來。佛法徧天下。談玄口不開。

> To the assembly: If Shakyamuni had never appeared in this world, and Bodhidharma had never come from the West, the Dharma would still fill the entire universe— yet not a single word about its mysteries would be spoken.

妙喜曰。作賊人心虗。

> Miao Xi said, "The thief's heart is always uneasy."