---
title: "指月錄 · 簽判劉經臣居士"
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/cma8x2wyh02b0l404brvh2bbw"
---

### ▲簽判劉經臣居士

> Layman Liu Jingchen, Judicial Inspector

字興朝。初於佛法未之信。會東林總禪師吳廸之。因醉心祖道。既而謁慧林冲。於僧問雪竇。如何是諸佛本源。竇曰千峰寒色語下。有省歲餘官雒幕。謁韶山杲。將去任辭韶。韶曰。公如此用心。何愁不悟。爾後或有非常境界。無量歡喜。宜急收拾。收拾得。即成法器。收拾不得。或致失心。未幾復謁智海。請問因緣。海曰。古人道。平常心是道。你十二時中。放光動地。不自覺知。向外馳求。轉疎轉遠。公益疑不解。一夕入室。海舉波羅提尊者。對香至王見性是佛之語問。公不能對。疑甚。歸寢。至五鼓覺。方追念間。見種種異相。表裏通徹。六根震動。天地迴旋。如雲開月現。喜不自勝。因憶韶山所囑。遂抑之。及明趨智海。以所得告。海為證據。且曰。更須用得始得。公曰。莫要履踐否。海厲聲曰。這個是甚麼事。却說履踐。公默契。遂著明道諭儒篇。以警世曰。明道在乎見性。余之所悟者。見性而已。孟子曰。口之於味也。目之於色也。耳之於聲也。鼻之於臭也。四肢之於安逸也性也。楊子曰。視聽言貌思。性所有也。有見於此。則能明乎道矣。當知道不遠人。人之於道。猶魚之於水。未甞須臾離也。唯其迷己逐物。故終身由之而不知。佛曰大覺。儒曰先覺。盖覺此耳。昔人有言曰。今古應無墜。分明在目前。又曰。大道祇在目前。要且目前難覩。欲識大道真體。不離聲色言語。又曰。夜夜抱佛眠。朝朝還共起。起坐鎮相隨。語默同居止。欲識佛去處。祇這語聲是。此佛者之語道為最親者。立則見其參於前也。在輿則見其倚于衡也。瞻之在前也。忽焉地後也。取之左右逢其原也。此儒者之語道最邇者。奈何此道惟可心傳。不立文字。故世尊拈花。而妙心傳於迦葉。達磨面壁。而宗旨付於神光。六葉既敷。千花競秀。分宗列派。各有門庭。故或瞬目揚眉。擎拳舉指。或行棒行喝。竪拂拈槌。或持叉張弓。輥毬舞笏。或拽石搬土。打鼓吹毛。或一默一言。一噓一笑。乃至種種方便。皆是親切為人。然祇為太親故。人多罔措。瞥然見者。不隔絲毫。其或沉吟。迢迢萬里。欲明道者。宜無忽焉。祖祖相傳。至今不絕。真得吾儒所謂憤而不發。開而弗違者矣。余之有得。實在此門。反思吾儒。自有此道。良哉孔子之言。默而識之。一以貫之。故目擊而道存。指掌而意喻。凡若此者。皆合宗門之妙旨。得教外之真機。然而孔子之道。傳之子思。子思傳之孟子。孟子既沒。不得其傳。而所以傳於世者。特文字耳。故余之學。必求自得而後已。幸余一夕開悟。凡目之所見。耳之所聞。心之所思。口之所談。手足之所運動。無非妙者。得之既久。日益見前。每以與人。人不能受。然後知其妙。道果不可以文字傳也。嗚呼是道也。有其人則傳。無其人則絕。余既得之矣。誰其似之乎。終余之身。而有其人耶。無其人耶。所不可得而知也。故為記頌歌語。以流播其事。而又著此篇。以諭吾徒云。

> He styled himself Xingchao. At first, he did not believe in the Buddha's teaching. Then he met General Chan Master Donglin and Wu Dizhi, and through them became deeply devoted to the path of the Patriarchs. Afterward, he called on Huilin Chong. When a monk asked Xue窦, "What is the original source of all Buddhas?" Xue窦 replied, "The cold color of a thousand peaks." At these words, he had an insight. Over a year later, while serving as an official in Luoyang, he visited Shaoshan Gao. When he was about to leave his post and take his leave of Shao, Shao said, "With such devoted effort, how could you fail to awaken? If later you encounter extraordinary states or boundless joy, you should quickly rein them in. If you can rein them in, you will become a vessel of the Dharma. If you cannot, you may lose your mind." Not long after, he again visited Zhihai and asked about causes and conditions. Hai said, "The ancients said, 'The ordinary mind is the Way.' Throughout the twelve hours of the day, you are radiating light and moving heaven and earth, yet you are not aware of it. Running outward in pursuit, you drift further and further away." The master grew even more doubtful and could not understand. One evening, when he entered the master's room, Hai raised the words of Venerable波罗提 to King Shanjian—that seeing your nature is becoming Buddha—and questioned him. He could not answer, and his doubt deepened. He returned to his quarters and slept. At the fifth watch, he awoke. As he was reflecting on this, he saw various extraordinary signs. Inside and outside became completely transparent, his six senses trembled, and heaven and earth revolved, like clouds parting and the moon appearing. Joy beyond measure arose in him. But then he remembered Shaoshan's instruction, and he suppressed it. At dawn, he hurried to Zhihai and told him what he had realized. Hai confirmed it and added, "You still must be able to use it." He asked, "Do I need to put it into practice?" Hai snapped, "What is this matter that you speak of practice?" He understood silently, and thereafter composed the "Discourse on Illuminating the Way" to admonish the world, saying: "Illuminating the Way lies in seeing one's nature. What I have awakened to is merely seeing one's nature. Mencius said, 'The mouth's delight in flavors, the eye's delight in colors, the ear's delight in sounds, the nose's delight in scents, and the four limbs' delight in ease—these are nature.' Yangzi said, 'Seeing, hearing, speaking, appearance, and thought—these are what nature possesses.' If one sees this, one can illuminate the Way. You should know that the Way is not far from people. People's relation to the Way is like a fish's relation to water—never apart from it even for an instant. It is only because they are deluded about themselves and chase after things that they walk by it all their lives without knowing it. The Buddha calls it 'Great Awakening'; the Confucians call it 'Prior Awakening.' It is simply awakening to this. A person of old said, 'Throughout past and present it never falls away—clearly it is right before your eyes.' Another said, 'The great Way is only right before your eyes—yet right before your eyes it is hard to see. If you wish to know the true substance of the great Way, it does not depart from sounds, forms, words, and speech.' Another said, 'Night after night I embrace the Buddha and sleep; morning after morning we rise together. In rising and sitting we constantly accompany each other; in speech and silence we dwell together. If you wish to know where the Buddha goes, it is just this sound of speech.' These are the words of Buddhists who speak of the Way as closest. 'Standing, you see it before you; in your carriage, you see it leaning against the crossbar. Look in front—it is there; suddenly it is behind. Draw from left and right—you meet its source on every side.' These are the words of Confucians who speak of the Way as most near. But alas, this Way can only be transmitted mind to mind; it does not rely on words and letters. Thus the World-Honored One held up a flower, and the wondrous mind was transmitted to Kāśyapa. Bodhidharma faced the wall, and the essential teaching was entrusted to Shen'guang. After the six leaves had spread, a thousand flowers bloomed in splendor. They divided into schools and branched into sects, each with its own gate. Thus some would flash their eyes or raise their brows, lift their fists or point their fingers; some would strike with staffs or shout; some would raise a whisk or pick up a mallet; some would hold a fork or draw a bow, roll a ball or dance with a tablet; some would drag stones or carry earth, beat a drum or puff at fur; some would be silent or speak, sigh or laugh—all of these and countless other skillful means are intimately guiding people. Yet precisely because they are so intimate, most people are at a loss. Those who glimpse them in a flash find nothing obstructing them by even a hair's breadth. But if one hesitates, they are ten thousand miles away. Those who wish to illuminate the Way should not be negligent. From patriarch to patriarch it has been transmitted, unbroken to this day. This truly matches what our Confucians call 'one who is frustrated and does not express it, who opens without contravening.' What I have attained truly comes from this school. Reflecting back on our Confucianism, it too has this Way. How excellent are the words of Confucius: 'Silently understand it; thread it through with one principle.' Thus a glance suffices for the Way to be present; a gesture suffices for meaning to be conveyed. All of this accords with the wonderful essence of the Chan school and obtains the true mechanism beyond the teaching. However, the Way of Confucius was transmitted to Zisi; Zisi transmitted it to Mencius. After Mencius died, it was no longer transmitted. What was transmitted to the world was merely words and letters. Therefore my own study insists on personal attainment before resting. Fortunately, one night I awakened. Everything my eyes see, my ears hear, my mind thinks, my mouth speaks, and my hands and feet move is none other than the wonderful. Having held this for a long time, it increasingly appears before me day by day. Whenever I try to share it with others, they cannot receive it. Then I truly understand that this wonderful Way indeed cannot be transmitted through words and letters. Alas, this Way—if there is a person for it, it is transmitted; if there is no such person, it comes to an end. I have attained it—but who is like me? In the rest of my life, will there be such a person, or will there not? That I cannot know. Therefore I have composed records, verses, chants, and sayings to circulate this matter, and I have also written this essay to instruct my students."

幻寄曰。簽判不能于千峯寒色瞥地。遂帶累波羅提尊者。入無尾巴猢孫隊中。輪轉流浪悲夫。

> Huàn Jì says: Since the judge failed to glimpse the truth amid the cold hues of a thousand peaks, he dragged the Venerable Boluoti into the troupe of tailless monkeys, wandering and drifting in cycles—how tragic!