---
title: "皇明名僧輯略 · 開示"
description: "皇明名僧輯略由明代高僧雲棲袾宏輯錄，是研究明代佛教的重要文獻。該書編纂於晚明時期，收錄了當時多位著名僧人的傳記、語錄和事蹟，涵蓋禪宗、淨土宗等諸宗思想，反映了明代佛教的融合與發展趨勢。袾宏作為淨土宗第八祖，其編撰體現了對僧伽典範的重視與傳承。此輯不僅保存了珍貴的歷史資料，更彰顯了明代僧人的修行與弘法精神，在中國佛教史上具有承先啟後的地位，為學者研究明代佛教形態與高僧風範提供了核心依據。"
url: "https://rushiwowen.co/en/r/cmcx0b10z09xmjl044do8kfny"
---

### 開示

> Teaching

既稱長老。出世為人。喻如金錍刮眼膜。非是小事。若傷鋒犯手。未免破睛。危乎險哉。間不容髮。豈可恣󳑥袋。掉三寸舌。脫空瞞人。你看他挾山初住京口寺。已有發明。到垂手處。不無滲漏。後往華亭見船子。及船子向他道。離鉤三寸。子何不道。道不得。劈口一橈。竿頭絲線從君弄。不犯清波意自殊。始大徹。所以道參禪須是悟始得。悟了須是見人始得。若不見人。只成杜撰禪和。說拍盲禪。到處教壞人家兒女去也。第一本領要端正。履踐須明白。院子大小正當置之度外。臨濟下風穴首山何嘗聚三百五百眾來。至今道行天下。所謂山不在高。有仙則名也。

又云兄弟開口便道我是禪和。及問他如何是禪。便東󳬇西󳬇。口如扁担相似。苦哉屈哉。喫著佛祖飯。不去理會本分事。爭持文言俗句。高聲大語。略無忌憚。全不識羞。有般底不去蒲團上究明父母未生前本來面目。冷地裏學客舂。指望求福。懺除業障。與道太遠在○凝心斂念。攝事歸空。念想纔生。即便遏捺。如此見解。即是落空亡的外道。魂不返的死人。又有妄認能瞋能喜能見能聞。認得明白了。便是一生參學事畢。我且問你。無常到時。燒作一堆灰。這能瞋能喜能見能聞的什麼處去也。恁麼參的。是藥汞銀禪。此銀非真。一煅便流。因問你尋常參箇什麼。答道有教參萬法歸一。一歸何處。又教我只如此會。今日方知不是。就和尚請箇話頭。我道古人公案有什麼不是。汝眼本正。因師故邪。累請不已。

> And the master said: "You call yourselves Chan practitioners as soon as you open your mouths. Yet when asked what Chan is, you become tongue-tied, your mouths like a carrying pole—dumb and unresponsive. What a pity! What a shame! You eat the Buddha’s food but don’t bother to attend to your own fundamental business. Instead, you wrangle over literary phrases and worldly talk, raising your voices recklessly with no restraint, utterly shameless. There are those who don’t go to their meditation cushions to investigate the original face before their parents were born. In cold quiet, they act like hired laborers, hoping to gain blessings and repent their karmic obstacles. That is far, far from the Way. "Some concentrate the mind and suppress thoughts, reducing all phenomena to emptiness. As soon as a thought arises, they immediately block it out. Such a view is merely falling into the sect of nihilists—dead men whose souls never return. Others mistakenly take the capacities to be angry, to be happy, to see, and to hear as something real. Once they understand this, they think their lifelong practice of Chan is complete. Let me ask you: when impermanence arrives and your body is burned to a pile of ashes, where does this ability to be angry, to be happy, to see, and to hear go? This kind of practice is like quicksilver tarnished as silver—not real silver at all. The moment it’s smelted, it flows away. "So I ask you, what have you been investigating in your daily practice? You reply, 'I was taught to investigate: The ten thousand dharmas return to One—where does the One return to?' And I told you to simply understand it that way. Today you realize that was wrong, and you come asking me for a \*huatou\*. I say to you: what is wrong with the ancient masters' \*gong'ans\*? Your eyes were originally correct; it's because of your teacher that they became twisted. Yet you keep pressing me insistently."