---
title: "無門慧開禪師語錄 · 小參"
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/cmcwhc3fy0cual104x5e0co44"
---

### 小參

> Individual Instruction

百尺竿頭坐底人。雖然得入未為真。百尺竿頭須進步。十方世界現全身。大眾。須知古人說處便是今人行處。山僧不是隨人差排。其奈理長則就。若論正令當行。豈拘小節。吹毛在握殺活自由。這邊那邊向上向下。明頭暗頭佛界魔界。一時截斷。方具丈夫氣槩。即今莫有共相證明者麼。良久云。竿頭絲線從君弄。不犯清波意自殊。　復舉玄沙示眾云。若論此事譬如一片田地。四至界分結契賣與人了也。惟有中心樹子猶屬老僧在。師拈云。大小玄沙似放不下。既結契賣與人了便休。更顧什麼中心樹子。何故。不見道幾度買來還自賣。為憐松竹引清風。

> The person sitting atop a hundred-foot pole, Though they have entered the path, it is not yet true. From the hundred-foot pole, one must take a step further— Then the whole body appears throughout the ten directions. Everyone, you must know that what the ancients spoke of is exactly what we practice today. This mountain monk is not merely following others' arrangements. But when reason runs deep, we go along with it. Yet if we speak of the true command being carried out, how could it be bound by petty details? With the sharp sword in hand, killing and giving life are entirely free. This side and that side, upward and downward, in the light and in the dark, the Buddha realm and the demon realm—all are cut off at once. Only then do you possess the bearing of a true person of strength. Is there anyone here who can bear witness together with me now? After a pause, he said: "The fishing line from the pole's tip—play with it as you will. Yet without touching the clear waves, its meaning is naturally unique." Then he raised the story of Xuan Sha, who said to the assembly: "When we speak of this matter, it is like a piece of farmland. The four boundaries have been drawn, a contract signed, and the land sold to another. Only the tree at the center still belongs to this old monk." The teacher commented: "Great Xuan Sha seems unable to let go. Since the contract has been signed and the land sold, that should be the end of it. Why still care about the central tree? Why? Haven't you heard? 'Sold many times, then bought back again— only out of love for the pine and bamboo that bring the clear breeze.'"

除夜。四序循環不暫已。倐爾年窮新歲至。衲僧鼻孔大頭垂。地覆天飜無變異。與麼與麼。三世諸佛。不與麼不與麼。六代祖師。與麼不與麼。天下老和尚。不與麼中却與麼。總屬老僧。從上佛祖同一受用。同轉法輪。送舊迎新橫說豎說。燈籠露柱互換交參。現前大眾回避不及。雖然如是。莫有不甘底麼。來年更有新條在。惱亂春風卒未休。　復舉北禪賢和尚除夜示眾云。烹一頭露地白牛。唱村田樂。燒搰拙火。與諸人分歲。免得倚他門戶傍他牆壁。有僧出眾云。和尚門前有公人。賢云作什麼。僧云追和尚納皮角。賢擲下頭袖。僧拾得便行。賢云捉賊。僧回首云。今夜天寒。且還和尚帽子。北禪如虫禦木偶爾成文。這僧放屁合成大石調。若是黃龍又且不然也。不烹露地白牛。也不向搰拙火。也不唱村田樂。忽有箇漢出來道。和尚畢竟將什麼與諸人分歲。只向他道。各人與一箇熱鐵丸。更問除鐵丸之外別有什麼。向他道猶嫌少在。

> On New Year's Eve, the four seasons turn without a moment's pause. Suddenly the year ends and a new one arrives. A monk's nostrils hang low; even if heaven and earth flip upside down, nothing truly changes. Thus, thus—the Buddhas of the three times. Not thus, not thus—the six patriarchs. Thus and not thus—the old masters under heaven. Within "not thus," there is still "thus." All of this belongs to this old monk. From the beginning, Buddhas and patriarchs have shared the same realization and turned the same Dharma wheel. Bidding farewell to the old and welcoming the new—they speak horizontally and vertically. The lantern and the stone pillar interchange and interweave. The assembly before you cannot dodge or avoid it. Even so, is there anyone who is not content? Next year will bring new branches—teasing the spring breeze without end. I now raise the case of Master Beichan Xian of old, who addressed the assembly on New Year's Eve: "I cook a white ox in the open field, sing rustic village songs, and burn broken firewood to share the year's end with you all—so you need not lean on others' doors or stand against their walls." A monk came forward and said, "There is an official at the Master's gate." Xian said, "What for?" The monk said, "He has come to collect the Master's hide and horns." Xian threw down his head covering. The monk picked it up and began to leave. Xian said, "Stop thief!" The monk turned back and said, "The night is cold. Let me return the Master's hat." Beichan was like a worm carving wood—by chance it formed a pattern. This monk's nonsense came together as a grand tune. Were it Huanglong, it would not be so. I do not cook a white ox in the open field. I do not burn broken firewood. I do not sing rustic village songs. If someone suddenly appeared and said, "Master, what will you use after all to share the year's end with us?" I would only tell him, "I give each of you one hot iron ball." If he further asked, "Apart from the iron ball, is there anything else?" I would tell him, "You still think it's too little."

結夏。十方同聚會。一盲引眾盲。箇箇學無為。相牽入火坑。此是選佛場。阿鼻大地獄。心空及第歸。永劫失人身。於斯薦得。平欺釋迦。下視彌勒。處處普光明殿。頭頭圓覺伽藍。時時無虗棄之功。著著有超羣之舉。要行便行要住便住。飢來喫飯困來打睡。說甚九旬禁足三月安居。憐鵝護雪臘人如氷。正眼觀來。恰似無繩自縛。如蚕作蠒。然雖如是。且道獨脫一句又作麼生。鑊湯爐炭橫身入。劒樹刀山闊步行。　復云。黃龍結制不尋常。只用閻羅斷命方。生鐵一團紅嚥下。死中再活獲清涼。

> Summer Retreat Begins. Gatherings from all directions— One blind person leads the blind, Each one learning to do nothing, Together they march into a burning pit. This is the field of Enlightenment; This is the great hell of Avīci. When the mind is empty, you pass the exam and return home; Yet you lose your human form for countless eons. If you can see through this clearly, You stand level with Śākyamuni, And gaze down upon Maitreya. Everywhere is the Palace of Universal Light; Every moment is the Perfect Enlightenment Monastery. Each hour holds no wasted effort; Each step brings an act that surpasses the crowd. If you want to walk, walk; If you want to stay, stay. Hungry—eat; Tired—sleep. Why speak of the ninety-day summer retreat, The three-month period of stillness? Pity the geese kept from snow, The man like ice in the cold season— With the true eye, they seem Like tying themselves without a rope, Like silkworms spinning their own cocoons. Yet even so, tell me: What about the one phrase of total liberation? "Into the boiling cauldron and the blazing furnace—I step right in; Through the sword trees and knife mountains—I stride with open steps." Again he said: Huanglong’s summer retreat is not ordinary— It uses only Yama’s method of cutting off life. Swallow one lump of red-hot iron whole; Dying—then living again, gaining cool clarity.

冬至。欲識佛性義。當觀時節因緣。時節若至。其理自彰。且道即今是什麼時節。莫是陰極陽生時節麼。莫是鐘鳴鼓響時節麼。莫是燈燭交光時節麼。莫是叢林喫冬菓時節麼。若恁麼理論。入地獄如箭射。不恁麼理論。亦入地獄如箭射。畢竟如何。不是一番寒徹骨。爭得梅華撲鼻香。

> Winter solstice. If you wish to understand the meaning of Buddha-nature, observe the season and circumstances. When the time arrives, its truth will naturally reveal itself. So tell me—what season is it right now? Is it the season when yin reaches its peak and yang begins to arise? Is it the season of bells ringing and drums sounding? Is it the season of lamps and candles casting intertwined light? Is it the season when the monastery distributes winter fruits? If you try to grasp it this way, you'll fall into hell as swiftly as an arrow shot. If you don't grasp it this way, you'll also fall into hell as swiftly as an arrow shot. So what, in the end, should be done? Unless you endure the bitter cold that pierces to the bone, how can you savor the fragrance of plum blossoms wafting to your nose?

欲把生蛇化活龍。先將毒藥灌喉嚨。常教滿腹如針刺。拋向洪波大浪中。敢問諸人。喚什麼作毒藥。二六時中你肚裏常如針刺麼。恁麼恁麼。德山臨濟齊立下風。不恁麼不恁麼。釋迦彌勒眼瞎耳聾。恁麼不恁麼。掀飜大地粉碎虗空。不恁麼却恁麼。昨夜南山虎咬大虫。恁麼總不恁麼。指南為北喚西作東。不恁麼中總恁麼。阿呵呵。熨斗煎茶銚不同。　復舉歷代宗師頌狗子佛性話。師云。老拙亦有一偈舉似諸人。不取說道理。若也信得及。舉得熟。於生死岸頭得大自在。無無無無無。無無無無無。無無無無無。無無無無無。

> If you wish to transform a snake into a living dragon, First pour poison down its throat. Keep its belly constantly pricked as if by needles, Then cast it into the vast waves and raging billows. I ask you all: what do you call the poison? Throughout the day and night, does your belly constantly feel like needles piercing it? So it is, so it is—Deshan and Linji both stand humbled below. Not so, not so—Shakyamuni and Maitreya are blind and deaf. So it is, yet not so—overturn the great earth, shatter empty space. Not so, yet so—last night on the southern mountain, a tiger bit a great beast. So it is, yet never so—pointing south as north, calling west east. Within the not-so, always so—ahaha! An iron flatiron and a tea kettle are not the same. Further citing the ancestral masters' verses on the "dog has no Buddha-nature" kōan, the master said: This old fool also has a verse to offer you all. It does not rely on reasoning. If you can truly believe it and recite it until it is ripe, you will gain great freedom at the shores of birth and death. No, no, no, no, no. No, no, no, no, no. No, no, no, no, no. No, no, no, no, no.

師退黃龍到虎丘。眾請。突出機先一著。迅雷不及掩耳。德山臨濟茫然。鈍根如何插觜。便知蒼龍隱海眠方穩。老虎隈巖睡未醒。藏牙伏爪如癡鈍。動著依然怕殺人。所以雲從龍風從虎。龍虎交參佛魔驚怖。直得天回地轉海竭山摧。羣魔膽碎鬼哭神號。然雖如是。於我衲僧分上了無交涉。且道衲僧有甚長處。豎拂子云。倚天長劒逼人寒。

> The master retired from Huanglong and arrived at Hufu. The assembly requested him to speak. He brought forth a move that surpassed all precedent—swifter than thunder before one can cover the ears. Deshan and Linji stood bewildered. How could dull roots even open their mouths to speak? Then you know: the azure dragon hides in the sea, sleeping most securely; the tiger curls by the cliff, its slumber unbroken. Hiding fangs and sheathing claws, they appear foolish and dull—yet touch them, and they still frighten people to death. Thus it is said: clouds follow the dragon, wind follows the tiger. When dragon and tiger interweave, Buddhas and demons alike are struck with terror. Until heaven turns and earth revolves, seas dry up and mountains crumble—the horde of demons has its guts shattered, ghosts wail, spirits cry. But even so, this is of no concern whatsoever to us monks. Tell me: what special excellence do monks possess? Raising the whisk, he said: “The heaven-leaning long sword chills all who approach.”