---
title: "諸方門人參問語錄 · No. 1224-C 後序"
description: "唐代高僧慧海禅师所撰的《諸方門人參問語錄》，是記錄其與各地學人參學問答的語錄體著作。該書成於中唐時期，反映了禪宗洪州宗的興盛與發展。內容以師徒間機鋒對話為主，闡明心性本淨、頓悟成佛的禪宗思想，強調日常生活中的修行實踐。此語錄是研究馬祖道一及其弟子慧海禪法的重要文獻，對南宗禪的傳播與後世語錄體的發展具有深遠影響，在佛教史上地位顯著。"
url: "https://rushiwowen.co/en/r/cmcwlcitv1238l7042sx56xaz"
---

### No. 1224-C後序

曩閱傳燈錄至大珠海禪師。自初見馬祖及接人機語。以至泛應諸宗所問。使之結舌喪氣心悅誠服處。未嘗不為之慶快而不已。蓋師之言一本於經律論之要旨。而即事即理全體全用。以發明向上一機。殺活予奪縱橫逆順無不合轍而還源也。所撰頓悟入道要門論。昔既盛行。年來殊不多見。近四明比丘妙叶來言嘗得此論。洎他語共一編於弊篋斷簡中。寧敢私淑樂與叢林共之。輒罄己長俾工。復鋟諸梓。願一言識其後。且出新板之文自一至六凡六葉以示。然甞鼎一臠又何待覩其全書。噫。大珠此編語言文字耶非耶。謂其語言文字則道非語言文字。謂其非語言文字而三藏之文了了在目。與此老𮌎襟流出者融會貫攝羅列。而前陳其問或自謂我不會禪竝無一法可示於人。看他此等語。直是作賊人心虗。盡情抖擻不下。所以今日不免被人再加塗抹。後之覧者。若於馬祖所謂大珠圓明光透自在無遮障處當下著得精彩。則隨色摩尼人人無不具足。其或未然。滯殻迷封有甚麼數。具頂門眼者試為辨取。

> When I first read the \*Transmission of the Lamp\* and came to the account of the great teacher Dazhu Hai, from his initial meeting with Mazu and the dialogues he shared with seekers, to his responses to the questions of various schools—where he left them speechless, their pride deflated, their hearts convinced and subdued—I could not help but feel a surge of joy and admiration each time. For the master’s words are rooted entirely in the essential meaning of the sutras, vinaya, and shastras. He reveals the whole substance and complete function of reality within each situation and each principle, clarifying the ultimate teaching of awakening. Whether he applies severity or gentleness, gives or takes away, moves freely in all directions, he never departs from the path and always returns to the source. His work \*The Essential Gateway to Sudden Enlightenment\* was widely circulated in the past, but in recent years it has become quite rare. Recently, the monk Miaoye from Siming came and mentioned he had found this treatise, along with other sayings of the master, in a worn-out box of fragmented texts. How could I keep such a treasure to myself? Delighted to share it with the monastic community, I pooled my resources to have it newly carved and printed. I was asked to write a few words at the end. He showed me the newly printed text, six pages from start to finish. Yet, a single taste of the broth is enough—why must one see the whole pot? Ah, this compilation by Dazhu—are these words and letters, or are they not? If you say they are words and letters, the Way is not words and letters. If you say they are not words and letters, the teachings of the Tripitaka are clearly present here, seamlessly integrated and arranged alongside what flowed freely from this old master’s heart. In his dialogues, he sometimes claimed, “I don’t understand Chan,” and “I have not a single dharma to show anyone.” Look at such statements—they truly expose a thief’s guilty conscience, unable to shake off all pretenses. That is why today I cannot avoid adding a few more brushstrokes of my own. Future readers, if you can directly perceive the brilliance in what Mazu called “Dazhu’s perfect clarity, luminous and unobstructed,” then just like a wish-fulfilling jewel that reflects every color, each of you already possesses it in full. If not, what use is there in clinging to shells and getting lost in labels? Those with the eye on their forehead—try to discern this for yourselves.

洪武六年歲有癸丑秋九月望日前龍河比丘萬金書

> In the autumn of the sixth year of the Hongwu reign, on the fifteenth day of the ninth month, the monk Wanjin of Longhe wrote this.

吳江居士吳瑞徵施貲刻此諸方門人參問語錄下卷資先姚凌氏孺人冥福海鹽居士仇雲鵬對　長洲徐普書󴀋水端學舜刻

萬曆丁酉仲夏徑山興聖萬壽禪寺識