---
title: "指月錄 · 南嶽雲峰文悅禪師"
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/cma8x2wyh02apl4048p9byypq"
---

### ▲南嶽雲峰文悅禪師

> Zen Master Wenyue of Yunfeng, Nanyue

南昌徐氏子。短小粹美。有精識年十九。杖䇿徧遊江淮。常默坐下板。念耆宿之語。疑之曰。吾聞臨濟在黃檗三年。黃檗不識也。陳尊宿者。教之令問佛法大意。三問而三被打。未聞諄諄授之也。至大愚而悟。則為江西宗。耆宿教我。意非徒然。我所欲聞者異耳。乃扣大愚。值愚陞座曰。大家相聚喫莖虀。若喚作一莖虀。入地獄如箭射。便下座。師大駭。夜造方丈。愚問。來何所求。曰求心法。愚曰。法輪未轉。食輪先轉。後生趁色力徤。何不為眾乞食。我忍饑不暇。何暇為汝說禪乎。師不敢違。未幾愚移翠巖。師納疏罷。復過翠巖求指示。巖曰。汝不念乍住屋壁疏漏。又寒雪。宜為眾乞炭。師亦奉命。事罷。復造丈室。巖曰。佛法不怕爛却。堂司闕人。今以煩汝。師受之不樂。恨巖不去心。地坐後架。桶箍忽散自架墮落。師忽然開悟。頓見巖用處。走搭伽黎上寢堂。巖迎笑曰。維那且喜大事了畢。師再拜不及吐一辭而出。服勤八年。後出世翠巖。時首座領眾出迎。問曰。德山宗乘即不問。如何是臨濟大用。師曰。你甚處去來。座擬議。師便掌。座擬對。師喝曰。領眾歸去。一眾畏服　僧問。巔山巖崖還有佛法也無。師曰有。曰如何是巔山巖崖佛法。師曰。猢孫倒上樹。

> Xu, a native of Nanchang, was short and refined in appearance, with keen insight. At nineteen, he traveled on foot through the Jianghuai region. He often sat quietly on the meditation platform, pondering the words of the elder masters, and felt doubtful. He said to himself: "I have heard that Linji stayed with Huangbo for three years, and Huangbo never recognized him. Elder Chen taught him to ask about the great meaning of the Dharma. He asked three times and was struck three times—never was he given gentle instruction. It was only upon meeting Dayu that he awakened, and so became the founder of the Jiangxi school. The elder masters' teachings to me are not without purpose. What I wish to hear is something different." So he went to call on Dayu. Coincidentally, Dayu ascended the seat and said: "When we gather together and eat a single stalk of leek, if you call it a single stalk of leek, you will fall into hell like an arrow shot." Then he descended from the seat. The master was greatly startled. That night, he went to the abbot's quarters. Dayu asked: "What have you come seeking?" He replied: "I seek the mind Dharma." Dayu said: "Before turning the wheel of Dharma, the wheel of food must turn first. Young man, while you still have strength, why not go and beg for food for the community? I am too busy enduring hunger to speak to you of Chan." The master did not dare to disobey. Before long, Dayu moved to Cuiyan. The master, having fulfilled his duties, went again to Cuiyan to seek instruction. Cuiyan said: "Have you not noticed that the dwelling is newly built, with leaking walls and gaps? And with the cold and snow, you should go and beg for charcoal for the community." The master again followed the order. When this task was done, he again went to the abbot's chamber. Cuiyan said: "The Buddhadharma is not afraid of rotting. The position of temple director is vacant; now I will trouble you with it." The master accepted but was displeased, harboring resentment that Cuiyan would not speak to him of the mind. As he sat on the rack behind the hall, suddenly the hoops of the water bucket scattered and fell from the rack. At that moment, the master suddenly awakened, and at once saw through Cuiyan's way of teaching. He hurriedly donned his robe and went up to the abbot's quarters. Cuiyan met him with a smile and said: "The rector, congratulations—the great matter has been completed." The master bowed twice, without saying a word, and withdrew. He served Cuiyan diligently for eight years. Later, he became the abbot of Cuiyan himself. When the head monk led the assembly out to welcome him, he asked: "I will not ask about Deshan's lineage—what is the great function of Linji?" The master said: "Where have you been going?" As the head monk hesitated to answer, the master slapped him. As the head monk began to respond, the master shouted: "Lead the assembly back now!" The entire community was overawed and yielded to him. A monk asked: "Is there any Buddhadharma on the steep mountain cliffs?" The master said: "There is." "What is the Buddhadharma of the steep mountain cliffs?" The master replied: "A monkey climbs the tree upside down."

妙喜曰。若人信受奉行。一生參學事畢。

> Miao Xi said: "If a person has faith, accepts, and puts it into practice, then the work of a lifetime of study is complete."

曾入室。舉僧問趙州。萬法歸一。一歸何所。師便喝。僧茫然。師便問。趙州道甚麼。僧擬議。師以拂子驀口打僧問。佛不化本國。和尚為甚麼歸鄉住持。師曰。放過一著。僧擬議師便打　上堂。未達境惟心。起種種分別。達境惟心已。分別即不生。知諸法惟心。便捨外塵相。諸禪德。只如大地山河。明暗色空。法法現前。作麼生說個捨底道理。於此明得。正在半塗。須知向上更有一竅在。便下座　解夏上堂。僧問。西天以蠟人為驗。和尚此間以何為驗。師曰。鐵彈子。曰學人無用功處也。師曰。學語之流　上堂。即今休去便休去。欲覓了時無了時。此事若向言語上作解。意根下卜度。天地懸殊。大丈夫。一刀兩段。猶未相應。豈況被人喚去。方丈裏塗糊。指注舉楞嚴肇論。根塵色法。向上向下。有無得失。他時後日。死不得其地。近世更有一般宗匠。二三十年馳聲走譽。只管教人。但莫上他言句。喚作透聲色。便問東答西。以為格外之句。將此狂解。󳯝相沿習。從此混傷宗教。誑惑後生。苦哉苦哉。我王庫中無如是刀。總若似與麼行脚。清風林下守株人。凉兔漸遙春草綠。下座　嘉祐七年七月八日。陞座辭眾說偈曰。住世六十六年。為僧五十九夏。禪流若問旨歸。鼻孔大頭向下。遂泊然而化。闍維。得五色舍利。塔于禹谿之北。

> Once, a student entered the master's room and raised the question posed to Master Zhaozhou: "All dharmas return to the One—where does the One return to?" The master immediately shouted. The student was bewildered. The master then asked, "What did Zhaozhou say?" The student hesitated, and the master struck him on the mouth with his whisk. Another student asked, "The Buddha did not teach in his own country. Why have you, Master, returned to your hometown to lead the community?" The master replied, "Let this matter pass." The student hesitated, and the master struck him. The master ascended the hall and said: "Before realizing that all phenomena are merely mind, various distinctions arise. Once you realize that all phenomena are merely mind, distinctions no longer arise. Knowing that all dharmas are mind, you abandon the objects of external senses. O fellow practitioners—as for the great earth, mountains and rivers, light and dark, forms and emptiness, each phenomenon appears before you—how do you speak of the principle of abandoning? If you understand this, you are still halfway there. You must know that above this there is yet another essential point." Then he descended from the seat. At the end of the summer retreat, the master ascended the hall. A monk asked, "In the Western Regions, they verify attainment with a wax figure. Master, what do you use here to verify attainment?" The master said, "An iron pellet." The monk said, "Then this student has no place to apply effort." The master said, "A follower of mere words." The master ascended the hall and said: "If you can let go right now, then let go. If you seek the time of completion, there is no time of completion. If you try to understand this matter through words, or speculate about it with your intellect, you'll be as far off as heaven is from earth. Even a great man who cuts through with one decisive stroke has yet to fully harmonize. How much worse for those who are led by others into the abbot's quarters, smeared and confused, pointed at and commented upon—citing the Śūraṅgama Sūtra and the Essays of Sengzhao, discussing sense bases and sense objects, forms and dharmas, the higher and the lower, being and non-being, gain and loss? Later, when the time comes, they will not find a proper place to die. In recent times there is another type of so-called master who, for twenty or thirty years, has chased after fame and reputation. They only teach people: 'Just don't cling to his words and phrases'—and call this 'penetrating sounds and forms.' Then they answer east when asked west, claiming these are extraordinary expressions. Passing this mad interpretation down from teacher to student, they eventually corrupt the tradition and deceive later generations. How pitiful! How pitiful! In the king's treasury, there is no such sword. If people go on pilgrimage in this way, they are like those who wait by a tree stump in a clear breeze, hoping for a hare—but the cool hare grows ever more distant as spring grass turns green." Then he descended from the seat. On the eighth day of the seventh month in the seventh year of the Jiayou era, the master ascended the seat, took leave of the assembly, and spoke these verses: "Sixty-six years dwelling in this world, Fifty-nine summers as a monk. If you ask where my teaching points, The nostrils hang downward from the head." Then he passed away peacefully. When his body was cremated, five-colored śarīra relics were obtained. A stūpa was built to the north of Yuxi stream.