---
title: "禪關策進 · 筠州黃檗運禪師示眾"
description: "明末高僧云栖袾宏辑录。本书成于晚明禅风略显疏狂之际，旨在匡正禅门流弊。内容汇集历代禅宗祖师精要开示、参禅决疑公案及实修方法，重在指导学人如何参透话头、突破疑情，是一本禅修实践的重要指南。在佛教史上被誉为禅门实修宝典，对后世禅者砥砺道心、精进用功影响深远。"
url: "https://rushiwowen.co/en/r/cmcwjamxl0c84l704gk2mm1om"
---

### 筠州黃檗運禪師示眾

> Master Yun of Huangbo in Yunzhou Addresses the Assembly

預前若打不徹。臘月三十日到來。管取爾熱亂。有般外道。纔見人做工夫。便冷咲。猶有這箇在。我且問爾。忽然臨命終時。爾將何抵敵生死。須是閒時辦得下。忙時得用。多少省力。休待臨渴掘井。做手脚不迭。前路茫茫。胡鑽亂撞。苦哉苦哉。平日只學口頭三昧。說禪說道。呵佛罵祖。到這裏都用不著。只管瞞人。爭知今日自瞞了也。勸爾兄弟家。趁色力康健時。討取箇分曉。這些關棙子。甚是容易。自是爾不肯去下死志做工夫。只管道難了又難。若是丈夫漢。看箇公案。僧問趙州。狗子還有佛性也無。州云無。但二六時中看箇無字。晝參夜參。行住坐臥。著衣吃飯處。屙屎放尿處。心心相顧。猛著精彩。守箇無字。日久歲深。打成一片。忽然心華頓發。悟佛祖之機。便不被天下老和尚舌頭瞞。便會開大口。達磨西來。無風起浪。世尊拈花。一場敗闕到這裏。說甚閻羅老子。千聖尚不奈爾何。不信道直有這般奇特。為甚如此。事怕有心人。

> If you haven't broken through beforehand, when the year's end arrives, you'll surely be in a frantic mess. Some outsiders, as soon as they see people doing spiritual practice, sneer coldly, saying, "You still have this attachment." I ask you: when death suddenly comes upon you, what will you use to face life and death? You must settle this matter in your leisure, so that when urgency comes, you can use it. How much effort that saves! Don't wait until you're thirsty to dig a well—then you'll be scrambling, unprepared. The road ahead will be vast and obscure; you'll just blindly grope and stumble. How bitter, how bitter! Usually, you only learn verbal cleverness, talking about Zen and the Way, scolding the Buddha and insulting the patriarchs. But when you get here, none of that is of any use. You've been deceiving others all along—did you ever imagine you'd end up deceiving yourself? I urge you, fellow practitioners: while your body is still strong and healthy, strive to reach a clear understanding. These pivotal points are actually very easy. It's just that you refuse to apply determined effort in your practice, always saying it's too difficult, more and more difficult. If you are a true person of resolve, take up this case: A monk asked Zhaozhou, "Does a dog have Buddha-nature or not?" Zhaozhou said, "No." Just focus on this word "no" throughout the day and night. Investigate it day and night, whether walking, standing, sitting, or lying down; while putting on clothes or eating meals; even while relieving yourself. With single-minded attention, apply intense vigor, and guard this word "no." As days and months deepen, it will become one piece. Suddenly, the flower of your mind will bloom, and you'll awaken to the pivotal point of the Buddhas and patriarchs. Then you won't be fooled by the tongues of old teachers everywhere, and you'll be able to speak boldly: "Bodhidharma coming from the West was just raising waves without wind; the World-Holder holding up a flower was nothing but a defeat." When you reach this point, what talk is there of King Yama? Even a thousand sages can't do anything to you. Don't doubt it—it truly is this extraordinary. Why is it so? Matters yield to those with a determined heart.

評曰。此後代提公案。看話頭之始也。然不必執定無字。或無字。或萬法。或須彌山。或死了燒了等。或參究念佛。隨守一則。以悟為期。所疑不同。悟則無二。

> Commentary: This marks the beginning of later generations' use of gong'an and the practice of observing the "critical phrase." However, one need not rigidly cling to the word "nothingness." It could be "nothingness," or "the myriad dharmas," or "Mount Sumeru," or "dead and burned," and so on. Alternatively, one may investigate while reciting the Buddha's name. Choose one method and stick with it, taking awakening as the goal. Though the objects of doubt may differ, the awakening attained is not two.