---
title: "無門慧開禪師語錄 · 鎮江府焦山普濟禪寺語錄"
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/cmcwhc3960cpwl1049zr7gdwy"
---

### 鎮江府焦山普濟禪寺語錄

> Record of Chan Sayings from Puji Temple on Jiaoshan, Zhenjiang Prefecture

侍者　普巖　錄

> Attendant Puyan Recorded

三門。圖列千山開𦘕嶂。帶圍一水遶蓬瀛。脚頭未舉已先入。不用門前彈指聲。

> Three Gates. The painting unfolds a thousand mountains like a screen. A single river winds around, encircling the Isles of the Immortals. Before the foot lifts, one has already entered. No need to snap fingers at the gate.

陞座。祝　聖罷問答不錄乃云。釋迦不前。彌勒不後。正當此日。佛法委在山僧手裏。放行則十聖三賢󳯝相慶賀。把住則二三四七仰望無門。八面玲瓏了無回互。遇緣即宗。隨處作主。然雖如是。只如不放行不把住又作麼生。四海五湖龍世界。十洲三嶋鶴乾坤。　復舉南泉示眾云王老師自小牧一頭水牯牛公案。師云。王老師恁麼說話不是好心。千古之下遭人檢點。若是無門水牯牛。向溪東放也得。向溪西放也得。何故。流水下山非有意。白雲出岫本無心。

> Ascending the seat, after offering the verses of blessing<note>Q&A omitted</note>, then said: Shakyamuni is not in the past, Maitreya is not in the future. At this very moment, the Buddha Dharma has fallen into the hands of this mountain monk. If released, the ten sages and three worthies dance in joy. If restrained, the two, three, four, seven all gaze upward with no gateway. Radiant in all directions, utterly unobstructed. Meet conditions and it manifests; anywhere, one stands as master. Even so, what happens when neither releasing nor restraining? The four seas and five lakes are the realm of dragons; the ten isles and three mountains, the universe of cranes. Then citing the case of Nanquan addressing the assembly saying, "Old Master Wang has raised a water buffalo since childhood." The Master said: Old Master Wang spoke in such a way, but it was not a kind heart. A thousand ages later, people still examine him. If it were the water buffalo of Wumen, setting it to graze east of the stream would do, west of the stream also would do. Why? Flowing water descends the mountain with no intent; white clouds emerge from the peaks without a heart.

上堂。毫𨤲繫念。三塗業因。瞥爾情生。萬劫覊鎻。恁麼說話。事因叮囑起。

> The Master takes the high seat and says: The slightest stray thought becomes the seed of suffering in the three lower realms. A flicker of emotional attachment binds you for countless eons. I speak this way because such warnings arise from deep concern—so take heed.

端午上堂。舉文殊令善財採藥因緣。師云。善財能採。文殊解用。雖然眼辨手親。檢點將來漏逗不少。焦山今日終不効他先聖。只是各人喫一盃菖蒲茶。任是貪病嗔病癡病身病心病佛病祖病。一時頓愈。雖然如是。知恩者少。負恩者多。

> For the Dragon Boat Festival, the Master ascended the hall and recounted the story of Mañjuśrī instructing Sudhana to gather medicinal herbs. The Master said, "Sudhana knew how to gather, and Mañjuśrī knew how to use them. Although their eyes discerned and hands were skilled, still, upon careful examination, there were many flaws. Today, at Jiaoshan, we will not imitate those ancient sages. Instead, each of you shall drink a cup of calamus tea. Whether it be the illness of greed, hatred, ignorance, the body, the mind, Buddhism, or patriarchs—all will be cured instantly. Even so, those who appreciate this kindness are few, while those who turn their backs on it are many."

謝般若和尚上堂。舉僧問智門如何是般若體。門云蚌含明月。又問如何是般若用。門云兔子懷胎。師云。大眾。智門美則美矣。善則未善。今日忽有人問焦山如何是般若體。只向他道烈焰亘天。又問如何是般若用。向他道一味蠱毒。近之者燎却面門。甞之者喪却性命。大眾各自照顧。

> Teaching assembly at the temple, the Master raised a monk's question to Zhimen: "What is the body of Prajna?" Zhimen said, "A clam holds the bright moon." The monk asked again, "What is the function of Prajna?" Zhimen said, "A rabbit conceives in its womb." The Master said, "Great assembly, Zhimen's answer was beautiful, but not yet perfect. If someone today asked me, 'What is the body of Prajna?' I would simply say, 'A blazing fire reaching the heavens.' If they asked, 'What is the function of Prajna?' I would say to them, 'A single dose of deadly poison.' Those who approach it will have their faces scorched; those who taste it will lose their lives. Great assembly, each of you take care of yourselves."

上堂。舉趙州和尚示眾云。南來者與他下載。北來者與他上載。大似世情看冷暖。人義逐高低。又慈受和尚云。南來者與他一面咲。北來者與他一面咲。大似歡喜廝算咲裏有刀。若是焦山又且不然。南來者以平常待之。北來者以平常待之。也不嗔也不咲。也無下也無高。何故。清平世界。不用干戈。

> The teacher entered the hall and said: "Master Zhaozhou once told the assembly, 'For those who come from the south, I give them a load to carry down. For those who come from the north, I give them a load to carry up.' This seems like the way of the world—treating people according to their status, sizing them up by their standing. "Master Cishou also said, 'For those who come from the south, I greet them with a smile. For those who come from the north, I greet them with a smile.' This is like a happy exchange, but hidden within the smile is a blade. "But as for Jiaoshan, it is not like this. For those who come from the south, I treat them with equanimity. For those who come from the north, I treat them with equanimity. No hatred, no smile. No lowering, no raising. Why? In a peaceful, clear world, there is no need for weapons."

上堂。人情濃厚道情微。道用人情世豈知。空有人情無道用。人情能得幾多時。龍牙和尚恁麼告報。太煞老婆心切。雖然如是。人情即不問。如何是道用。山僧口門窄。煩木上座為諸人說破。卓拄杖一下。

> The master addressed the assembly: "When human sentiment is strong, the Path's subtlety fades. The Path operates through human connection—how could the world understand this? If only human sentiment exists without the Path's function, how long can such sentiment last? The Elder Longya spoke in this way, with deep compassion like a devoted mother-in-law. Yet, although he said this, I won't ask about human sentiment now. What is the Path's function? My mouth is too narrow—I'll ask Elder Mu (Head Seat of Wood) to explain it fully for you all." He struck the staff once.