---
title: "無門慧開禪師語錄 · 隆興府黃龍崇恩禪寺語錄"
description: "無門慧開禪師語錄是南宋臨濟宗高僧無門慧開的語錄集，由弟子普敬、普通等人記錄編纂。該書成書於十三世紀，反映了宋代禪宗的發展面貌，內容包括慧開禪師的開示、機鋒語句、公案評唱及詩偈等，以直指人心、見性成佛為核心。其中無門關一書尤為著名，收錄四十八則公案並附評頌，是禪宗重要經典。此語錄在佛教史上地位崇高，對後世禪修影響深遠，是研究宋元禪宗思想與實踐的關鍵文獻。"
url: "https://rushiwowen.co/en/r/cmcwhc3960cpsl104s2ezd5if"
---

### 隆興府黃龍崇恩禪寺語錄

> Record of Chan Master Longxing Huanglong Chong'en Temple

侍者　普通　錄

> Attendant Pu Tong (Recorded)

三門。一鏃破三關。坐斷江西路。佛祖到頭俱罔措。至竟全憑這一步。

> The Three Gates. One arrow pierces three barriers. Seated firmly, cutting off the path through Jiangxi. Buddhas and patriarchs, at the very end, are all at a loss. In the end, it all depends on this single step.

佛殿。殿裏底是什麼。千百化身無處討。禮拜燒香。不勘自破。

> The Buddha Hall—what is inside it? A thousand forms, a hundred transformations—nowhere to be found. Bow and offer incense; Without scrutiny, it reveals itself.

拈帖。狀元筆下鼓風雷。未放游鱗久曝腮。激起硯池些子水。洗光幕阜翠崔嵬。

> The ink brush of the champion stirs winds and thunder. The wandering fish has not yet been set free, long exposed to the sun. But when a little water is stirred from the inkstone pool, It washes the emerald peaks of Mufu Mountain, shining bright and towering.

陞座。祝　聖罷問答不錄乃云。遇緣即宗雲從龍。隨處作主風從虎。大地撮來無寸土。倒嶽傾湫興雲致雨。直得三艸二木同霑一雨。正與麼時。且道功歸何所。一氣不言含有象。萬靈何處謝無私。　復舉誌公和尚令人傳語南嶽思大和尚何不下山教化眾生公案。師云。思大被誌公一問。直得分踈不下。今日忽有人問山僧何不下山教化眾生。山僧拈拄杖劈脊便摟。且道與古人是同是別。

> Ascending the seat, having offered the imperial blessings<note>The exchange prior to this was not recorded.</note>, the master then spoke: "When encountering conditions, one takes up the essential—clouds follow the dragon. Wherever one is, one becomes the master—wind follows the tiger. The great earth, gathered together, holds not an inch of soil. Mountains topple, oceans pour, clouds rise, rain falls. This brings it about that all plants and trees alike are watered by one rain. At such a time, tell me—what does this accomplishment return to? One breath that speaks nothing yet holds all forms; how do the myriad beings express their gratitude to that which is impartial?" The master then raised the old case of Master Zhi Gong sending someone to convey a message to Great Master Nanyue Sida: "Why not come down the mountain to teach and transform sentient beings?" The master said, "Great Master Si, faced with Zhi Gong's question, found himself unable to remain apart or come down. Today, if someone were suddenly to ask me, 'Why not come down the mountain to teach and transform sentient beings?' I would take up my staff and strike them across the back. Tell me—is this the same as the ancients or different?"

謝兩班上堂。有箇不施寸刃殺人遍野底大將軍。向黃龍山下劄箇硬寨。前頭把斷三關。後面重開陷穽。差臨濟為先鋒。德山為殿後。祕魔為左軍。石鞏為右將。既是前後左右得人。說甚長蛇偃月。休誇三略六韜。談咲間狂賊煙飛。彈指頃魔軍殄滅。然雖如是。且坐致太平一句又作麼生。不煩弓矢力。斜漢月初生。

> I respectfully address both assemblies. There is a great general who, without drawing a single blade, slaughters enemies across the land. He has established a formidable camp at the foot of Yellow Dragon Mountain, sealing off the three passes ahead while secretly opening traps in the rear. He appoints Linji as the vanguard, Deshan as the rear guard, Mimo as the left flank, and Shigong as the right commander. With such capable leaders on all sides, what need is there for formations like the Long Serpent or Crescent Moon? Do not boast of strategic manuals or military arts—in a laugh, the wild rebels vanish like smoke; with a snap of the fingers, the demon army is utterly destroyed. Yet even so, what would one say of a verse on sitting in peace and bringing prosperity? No need for bow or arrow's might—the slanting river of stars, the newborn moon ascends.

上堂。釋迦頂𩕳一機達磨單傳一著崇恩不惜眉毛只作一句道却。

> The Buddha’s supreme teaching, directly transmitted by Bodhidharma, is expressed in a single phrase by Chong’en, heedless of the cost.

上堂。今朝十月念五。黃龍有一轉語。分明更不囊藏。直截當陽為舉。㘞。甜瓜徹蔕甜。苦瓠連根苦。

> The Master addressed the assembly: "Today is the twenty-fifth of the tenth month. Huanglong has a saying that is clear and direct, without any concealment. I will present it openly for you now. Huh! Sweet melons are sweet from the stem to the vine; bitter gourds are bitter from the root to the leaf."

上堂。若人識得心。大地無寸土。古人恁麼道。黃龍即不然。若人識得心。大地盡是土。

> The master addressed the assembly: "If a person truly understands the mind, the great earth has not a single inch of soil." But the ancients spoke thus. Huanglong would say otherwise: "If a person truly understands the mind, the great earth is entirely made of soil."

建壽塔歸寺上堂。舉唐肅宗問忠國師。百年後所需何物。國師良久云會麼。肅宗云不會。國師云。吾有付法弟子耽源却諳此事。可召問之。國師遷化後。肅宗召問耽源。源云。湘之南。潭之北。中有黃金充一國。無影樹下合同船。琉璃殿上無知識。師云。肅宗不忘付囑。國師付囑不忘。耽源起模𦘕樣。漏逗不少。山僧効顰輙成一頌。湘南潭北影團團。面面簷楹風雨寒。突出虗空無縫罅。從教千古與人看。

> For the occasion of building a stupa for longevity and returning to the monastery, the teacher gave a sermon. He cited the story of Emperor Suzong of Tang asking National Teacher Zhong: "After a hundred years, what will you need?" The National Teacher was silent for a long time, then said, "Do you understand?" Emperor Suzong said, "I do not understand." The National Teacher said, "I have a disciple who received the Dharma transmission, Danyuan—he understands this matter. You may summon and ask him." After the National Teacher passed away, Emperor Suzong summoned Danyuan and asked him. Danyuan said: "South of Xiang, north of Tan—within lies gold enough to fill a nation. Beneath the shadowless tree, a shared boat; within the crystal hall, no knowledge." The teacher said: "Emperor Suzong did not forget the entrustment; the National Teacher's entrustment was not forgotten. Danyuan created models and patterns, revealing quite a lot. This mountain monk, imitating with awkward grace, offers a verse: South of Xiang, north of Tan—shadows in clusters round; Eaves and railings on every side withstand wind and rain's chill. Suddenly emerging from empty space, seamless without crack— Left for a thousand ages for all to behold."

建　聖節上堂。金佛不度爐。木佛不度火。泥佛不度水。真佛屋裏坐。趙州和尚恁麼說話。當頭道著美則美矣。要且未有末後句。今日黃龍建　聖節。且道末後一句又作麼生。大千沙界歸　皇化。億萬斯年祝聖躬。

> Establishing the Holy Festival, ascending the hall. A golden Buddha cannot cross the furnace. A wooden Buddha cannot cross fire. A clay Buddha cannot cross water. The true Buddha sits inside the house. When Zen Master Zhaozhou spoke thus, it was pointed out directly—fine words indeed. Yet the final sentence has not been spoken. Today, at Huanglong, we establish the Holy Festival. Now tell me, what is that final sentence? The vast universe returns to the Emperor's transforming influence—for millions of years, we pray for the sacred life of the sovereign.

上堂。舉佛性泰和尚道。五日一番。赴箇程限。無道可談。無法可演。寧可碎身如微塵。莫教瞎却眾生眼。師云。泰和尚恁麼說話。大似作賊人心虗。黃龍又且不然。五日一番。赴箇程限。有道可談。有法可演。不顧碎身如微塵。只要瞎却眾生眼。

> The master took the seat and cited Zen Master Foxing Tai's saying, "Once every five days, following the schedule—there is no path to speak of, no Dharma to express. Better to shatter the body into fine dust than to let the eyes of sentient beings be blinded." The master then said, "Master Tai speaks this way, like a thief with a guilty conscience. Huanglong, however, is not like that. Once every five days, following the schedule—there is a path to speak of, a Dharma to express. I do not mind shattering my body into fine dust, just to let the eyes of sentient beings be blinded."

上堂。舉乳源和尚示眾云。西來的的意。也不易舉唱。時有僧出云如何是西來的的意。源便打云如今是什麼時節你出頭來。師云。乳源和尚老婆心切。只知重賞之下必有勇夫。殊不知將明珠作荳粜却。若是黃龍。蒿枝也不到他喫。何故。千鈞之弩不為鼷鼠而發機。

> The master ascended the hall and cited Master Ruyuan's teaching: "The true meaning of the Western Patriarch's coming isn't easy to expound." A monk came forth and asked, "What is the true meaning of the Western Patriarch's coming?" Ruyuan then struck him, saying, "What time is this for you to step forward?" The master commented: "Master Ruyuan was overly eager in his compassion. He only knew that 'heavy rewards bring brave men,' but did not realize he was selling a bright pearl as if it were a mere bean. If it were Huanglong, the monk would not even have a chance to be struck with a thorn branch. Why? The crossbow that can pull a thousand pounds is never triggered for the sake of a tiny mouse."

上堂。日月循環成底事。衲僧切忌眼麻迷。直饒透徹威音外。也落儂家第二機。急薦取。莫遲疑。坐看東君行正令。大鵬一舉到天池。

> The Master ascended the hall and said: "The sun and moon revolve in endless cycles—what is this all about? Monks, be careful not to let your eyes grow dull and confused. Even if you penetrate beyond the realm of Weiyin, you still fall into the second level of understanding. Quickly grasp it now—do not hesitate! Sit and watch as the East Wind carries out its rightful command; the great roc spreads its wings and soars to the heavenly pond."

上藍五湖長老到上堂。獨弄單提向上機。機前薦得早遲疑。相逢覿面憑誰委。父子雖親各不知。卓拄杖云。父子既親。為什麼不知。又卓一下云。鳳林吒枝。

> Elder Shanglan Wuhu arrived at the hall and said: "Alone wielding the single uplifted principle—if you grasp it before the pivot, you've already hesitated. Meeting face to face, who can truly understand? Even father and son, though close, each fails to know the other." He struck the staff and said: "Since father and son are close, why don't they know each other?" He struck again and said: "Fenglin's 'zha' branch."

謝上藍長老煎點上堂。格外一機萬靈莫測。向上一著千眼難窺。青山白雲父。白雲青山兒。春風二三月。桃李自成蹊。咲殺靈雲道不疑。

> Elder Shanglan served refreshments and ascended the hall. A transcendent expression of the living moment — no spirit can fathom it. The ultimate point — even a thousand eyes cannot glimpse it. The green mountains are father to the white clouds; white clouds are child to the green mountains. In the breezy months of spring, peach and plum trees naturally form their own paths. It makes one laugh that Lingyun said he harbored no doubt.

上堂。舉嵩山安國師因僧問。如何是祖師西來意。國師云何不問取自己意。僧曰如何是自己意。國師云當觀密作用。僧曰如何是密作用。國師以目開合示之。其僧有省。師拈云。大小國師引人落艸。其僧有省未夢見在。今日忽有人問黃龍。如何是祖師西來意。劈脊便棒。說甚自己。說甚作用。

> The master entered the hall and raised a case: Once, National Teacher An of Mount Song was asked by a monk, "What is the meaning of the Patriarch's coming from the West?" The National Teacher said, "Why not ask about your own meaning?" The monk asked, "What is my own meaning?" The National Teacher said, "Observe the secret functioning." The monk asked, "What is the secret functioning?" The National Teacher showed it by opening and closing his eyes. The monk had some realization. The master commented: "For all his stature, the National Teacher led people into the weeds. That monk's 'realization' didn't even come close in a dream. If someone suddenly asked Huanglong today, 'What is the meaning of the Patriarch's coming from the West?' I'd strike them across the spine with a staff. What need to speak of 'self'? What need to speak of 'functioning'?"

上堂。掀翻大地。打破虗空。口吞佛祖。凌蔑宗風。莫咲黃龍無伎倆。熨斗煎茶銚不同。

> The master ascended the hall and said: "Turn over the great earth, shatter the vast void. Swallow the Buddhas and patriarchs whole, and look down upon the school's style of practice. Do not laugh at Huanglong for lacking skillful means— The iron for pressing clothes and the pot for boiling tea are not the same."

上堂。參禪莫滯靜工夫。閙處相逢在半途。靜閙兩關俱不涉。趙州東壁掛葫蘆。

> The master ascended the hall and said: "In Zen meditation, do not get stuck in the quiet practice. Meeting in the midst of noise happens halfway along the path. If both quiet and noise are transcended, then like Zhaozhou, a gourd hangs on the eastern wall."

上堂。叮嚀損君德。無言真有功。任從滄海變。終不為君通。古人恁麼道。大似掩耳偷鈴。黃龍不惜眉毛。重為諸人下箇注脚。便下座。

> The teacher ascended the hall and said, "Words of caution diminish your virtue. Silence truly has merit. Let the vast seas change; ultimately, I will not speak for you." The ancients spoke this way, resembling one who covers his ears while stealing a bell. Huanglong, not sparing his eyebrows, once again gives everyone a footnote." Then he descended from his seat.

謝兜率和尚上堂。舉舍利弗問須菩提。夢中說六波羅蜜。與覺時是同是別。須菩提云。此義幽深吾不能說。上方兜率宮有彌勒大士却諳此義。汝往彼問。師云。大眾。今朝大士親從兜率而來。黃龍遂舉前話問之。大士答曰。三世諸佛說夢。六代祖師說夢。天下老和尚說夢。乃至塵沙諸佛四聖六凡盡在夢中說夢。又說偈言。修習空華梵行。宴坐水月道場。降伏鏡裏魔軍。成就夢中佛事。然雖如是。黃龍却有一味白石茶。三世諸佛若得霑唇。三世諸佛眼開。六代祖師若得霑唇。六代祖師眼開。乃至天下老和尚塵沙諸佛四聖六凡若得霑唇。悉皆眼開。非但眼開。迸却你髑髏。爛却你肚腸。突出你眼睛。豈不慶快。

> The Master, in gratitude to the Dou Shuai (Tushita) abbot, ascended the hall and raised a story: Shariputra asked Subhuti, "When one speaks of the Six Perfections in a dream, is it the same as or different from when awake?" Subhuti replied, "This meaning is profound and subtle; I cannot explain it. In the Tushita Heaven above, there is the great Bodhisattva Maitreya who understands this meaning. Go and ask him." The Master said, "Great assembly, today the great Bodhisattva has personally come from Tushita. Huanglong then raised the previous question and asked him. The Bodhisattva answered, 'All Buddhas of the three times speak of dreams. The six patriarchs speak of dreams. All the old masters under heaven speak of dreams. Even the countless Buddhas, the four noble beings, and the six kinds of ordinary beings are all speaking of dreams within a dream.' He also spoke this verse: Practicing the Brahma conduct of empty flowers, Sitting in the temple of moon and water, Overcoming the demon armies in the mirror, Accomplishing the Buddha's work within a dream. Even so, Huanglong has a fine white-stone tea. If all Buddhas of the three times get a taste, their eyes will open. If the six patriarchs get a taste, their eyes will open. Even all the old masters under heaven, the countless Buddhas, the four noble beings, and the six kinds of ordinary beings—if they get a taste, their eyes will all open. And not only will their eyes open—it will shatter your skull, rot your guts, and make your eyes pop out! Isn't that a cause for celebration?"

上堂。目前無法。意在目前。目前薦得。正好喫拳。

> The teacher ascended the hall and said, "What lies before you has no fixed form. The mind's intent is in the present. If you grasp it in the present moment, you'll be ready to receive a punch."

結制上堂。天下法窟叢林。四月初一結制。無門逐惡隨邪。要俲死心舊例。普請諸人腦門著地。

> At the formal opening of the summer retreat, the master ascended the hall and said: "In monasteries across the land, the retreat begins on the first day of the fourth month. The Gateless Gate follows what is evil and clings to what is deviant, seeking to emulate the old precedent of the ‘Dead Mind’ (Sixin). I invite everyone to press your foreheads to the ground."

佛生日上堂。兜率未離塵滿面。王宮纔降垢通身。兒孫縱有滄浪水。洗到驢年也不清。

> On the Buddha's birthday, the master ascended the hall and said: Before leaving Tusita Heaven, his face was still covered with dust. The moment he descended into the royal palace, his whole body bore defilement. Even if descendants had waters vast as the ocean, they could never wash him clean, even by the Year of the Donkey.

月林和尚忌拈香。儂家沒興眼無筋。錯中南方蠱毒深。一掬肝膓俱裂破。年年此日痛傷心。

> A memorial incense offering for the Venerable Yuelin. Our family lacks good fortune—blind without discernment. Deeply mistaken, the poison of southern sorcery runs deep. A handful of liver and intestines torn asunder—every year on this day, the heart aches with grief.

謝新舊兩班上堂。欲建大廈須假眾材。欲駕巨舟必資眾手。眾材既辨大廈可成。眾手能為巨舟必濟。山野濫尸祖席。曲荷諸人相成。老慧超法令如存。南禪師愿力猶在。到這裏。其進也獰龍得水。其退也猛虎靠山。何親何踈。無新無舊。萬事頭頭合轍。一門和氣藹然。前三後三。日面月面。然雖如是。且道不動干戈坐致太平一句又作麼生。一朝權在手。看取令行時。

> I thank both the old and new classes for attending this session. To build a great hall, one must rely on many beams; to sail a great ship, one must depend on many hands. When the beams are ready, the hall can be raised; when hands are capable, the ship will surely cross. I, a humble mountain monk, unworthily occupy this ancestral seat, and I am deeply grateful to all of you for your support. Old Master Huichao's Dharma still lives on; Master Nan's vow remains strong. Here, advancing is like a fierce dragon gaining water; retreating is like a mighty tiger leaning on a mountain. Who is close, who is distant? There is no new, no old. All things follow the same track, and one gate breathes a harmonious spirit. Three before, three after; the sun-face, the moon-face. Yet even so, what about the saying "Without moving a weapon, peace is achieved with ease"? Once power is in hand, watch how the command is carried out.

因事上堂。是非長短耳邊風。切莫於中覔異同。要得八風吹不動。放教心地等虗空。慈受老人只解順水張帆。不能逆風把柂。黃龍又且不然。是非都去了。是非裏薦取。何故聻。幾度黑風翻大浪。未曾聞道釣舟傾。

> The master ascended the hall, saying: Right and wrong, long and short—these are like wind passing by the ears. Do not seek differences or similarities within them. If you wish to remain unmoved by the eight winds, Let your mind be as vast as empty space. The Elder Cishou only knew how to sail with the current, But could not steer against the wind. Huanglong, however, is not like this. All notions of right and wrong are set aside— Yet within right and wrong, one may find the truth. Why is this so? Though the black wind stirs great waves again and again, Never has it been heard that the fishing boat capsized.

上堂。舉雲門示眾云。十五日已前即不問。十五日已後道將一句來。自代云。日日是好日。師云。這跛脚阿師。始者與麼告報。將謂將謂。及乎末後露出尾巴。元來元來。黃龍即不然。十五日已前即不問。十五日已後道將一句來。以拂子擊繩牀云。劒去久矣。

> The master took the high seat and said, "Yunmen once told the assembly, 'Before the fifteenth day, I don't ask. After the fifteenth day, say one phrase.' Then, speaking for himself, he said, 'Every day is a good day.'" The master commented, "That lame-footed teacher! In the beginning, he gave such teaching—I thought, indeed I thought—but when it came to the end, he let his tail slip. Ah, I see now—so that's how it is! Huanglong is not like this. Before the fifteenth day, I don't ask. After the fifteenth day, say one phrase." Then, striking the meditation seat with the whisk, he said, "The sword has been gone for a long time already!"

莊所行道上堂。黃龍有一所莊。曾到者未舉先知落處。未曾到者今朝說箇樣子也要大家委悉。東至東弗于逮。西至西瞿耶尼。南至南瞻部洲。北至北󳬂單越。於其中間有無價珠山堆嶽積。春耕夏種秋收冬藏。盡大地收拾歸來。八字打開如法布施。諸人各各滿足無令欠少。然雖如是。千粒萬粒萬萬粒。皆從這一粒出。若知這一粒出處。不妨慶快平生。其或未然。也須親到地頭始得。

> On the Path of Practice at the Manor. Huanglong had a manor. Those who had been there knew the outcome before a word was spoken. For those who had not yet been there, today we describe its appearance, so that all may understand. East to Pūrvavideha, west to Aparagodānīya, south to Jambudvīpa, north to Uttarakuru. In between, there are mountains of priceless pearls piled high like peaks. Spring plowing, summer planting, autumn harvesting, winter storage—gathering the entire earth back. Opening it wide with eight characters, giving generously according to the Dharma. May each of you be fulfilled, lacking nothing. Even so, a thousand grains, ten thousand grains, hundreds of thousands of grains—all come from this one grain. If you know where this one grain comes from, you may truly rejoice for a lifetime. If not, you must personally reach the ground to understand.

重背藏經上堂。瞿曇遺下葛藤窠。翻覆看來脫處多。不是兒孫重檢點。古今爭得絕誵訛。

> Returning to the Canon, the Master ascended the hall. Shakyamuni left behind a tangle of vines. Turning it over and over, many points of escape appear. If not for later generations re-examining closely, how could past and present ever be free of error?

上堂。參禪要真實。直造無疑地。聞非未必非。說是未必是。黃龍設三關。曹洞列五位。坐斷主人公。且不落第二。

> The master addressed the assembly: "In Zen meditation (Kōan), one must seek the true and real, directly reaching the state of no doubt. Hearing something is not necessarily false, and speaking something is not necessarily true. Huanglong set up three barriers, while Caodong laid out five positions. When you cut off the attachment to the master of the house, you do not fall into a secondary level."

上堂。循規守短無繩自縛。縱橫無礙外道魔軍。存心澄寂默照邪禪。恣意忘緣解脫深坑。惺惺不昧帶鎻擔枷。思善思惡地獄天堂。佛見法見二鐵圍山。念起即覺弄精魂漢。兀然習定鬼家活計。進則迷理退則乖宗。不進不退有氣死人。且道畢竟如何履踐。努力今生須了却。莫教永劫受沈淪。

> The Master addressed the assembly: "Following rules and keeping to limits is like binding oneself with a rope that isn't there. Moving freely without obstruction—that's the path of heretics and demonic forces. Keeping the mind serene and still—that's the mistaken practice of silent illumination. Letting thoughts drift and forgetting all entanglement—that's falling into the deep pit of 'liberation.' Staying alert and clear without dullness—that's wearing chains and a yoke. Thinking of good or thinking of evil—that's hell or heaven. Views of Buddha or views of Dharma—those are two iron mountains enclosing you. The moment a thought arises and you're immediately aware—you're just a ghost chasing your own shadow. Sitting rigidly in fixed concentration—that's the livelihood of a dead ghost. Advancing, you lose the principle; retreating, you violate the teaching. Neither advancing nor retreating—you're a living corpse. Tell me: how should one actually walk this path in the end? Strive hard in this very life to settle it completely— don't let yourself sink and drift through countless eons."