---
title: "角虎集 · 杭州無著文喜禪師(嗣仰山寂禪師)"
description: "角虎集由清代临济宗僧济能纂辑，成书于康熙年间。该书主要汇集历代禅门高僧如永明延寿、云栖祩宏等关于禅净双修的精要开示与问答，并收录往生净土者的传记。其名取自永明大师禅净四料简中“有禅有净土，犹如戴角虎”之喻，强调禅净融通的修行路径。作为中国佛教史上禅净合流思想的重要文献，角虎集系统整理了禅净兼修的理论与实践依据，对后世净土信仰与禅法融合影响深远，是研究明清佛教思想的重要典籍。"
url: "https://rushiwowen.co/en/r/cmcx4s7fa01nll504l5lmnjs2"
---

### 杭州無著文喜禪師嗣仰山寂禪師

> Chan Master Wenzhuo of Hangzhou<note>Successor of Chan Master Yangshan Ji</note>

師。嘉禾語溪人。姓朱氏。生而有異志。七歲出家。常習律聽教。後謁大慈山性空禪師。空曰。子何不徧參乎。師直往五臺山華嚴寺。至金剛窟禮謁。遇一老翁牽牛而行。邀師入寺。翁呼均提。有童子應聲出迎。翁縱牛。引師陞堂。堂宇皆耀金色。翁踞床。指繡墩命坐。翁曰。近自何來。師曰。南方。翁曰。南方佛法如何住持。師曰。末法比丘。少奉戒律。翁曰。多少眾。師曰。或三百。或五百。師却問。此間佛法如何住持。翁曰。龍蛇混雜。凡聖同居。師曰。多少眾。翁曰。前三三。後三三。翁呼童子。致茶并進酥酪。師食之。覺心意開爽。翁拈起玻璃盞。問曰。南方還有這個否。師曰。無。翁曰。尋常將甚麼喫茶。師無對。師覩日色稍晚。遂問翁。擬投一宿。得否。翁曰。汝有執心在。不得宿。師曰。某甲無執心。翁曰。汝曾受戒否。師曰。受戒久矣。翁曰。汝若無執心。何用受戒。師辭退。翁令童子相送。師問童子前三三後三三是多少。童召大德。師應諾。童曰。是多少。師復問曰。此為何處。童曰。此金剛窟般若寺也。師悽然悟彼翁者即文殊也。不可再見。即稽首童子。願乞一言為別。童說偈曰。面上無嗔供養具。口裏無嗔吐妙香。心裏無嗔是珍寶。無垢無染是真常。言訖。均提與寺俱隱。但見五色雲中。文殊乘金毛師子往來。忽有白雲。自東方來。覆之不見。師因駐錫五臺。後參仰山。頓了心契。令充典座。文殊甞現於粥鑊上。師以攪粥篦便打曰。文殊自文殊。文喜自文喜。殊乃說偈曰。苦瓠連根苦。甜瓜徹蔕甜。修行三大劫。却被老僧嫌。一日有異僧。來求齋食。師減己分饋之。仰山預知。問曰。適來果位人至。汝給食否。師曰。輟已回施。師曰。汝大利益。

> Master Wenshan (Wenxi), a native of Yuxi in Jiahe, with the lay surname Zhu. From birth, he showed extraordinary aspirations. At age seven, he left home to become a monk, diligently studying the precepts and listening to teachings. Later, he visited Chan Master Xingkong (Empty Nature) on Mount Daci. Master Xingkong said, "Why not go on a pilgrimage to learn from many teachers?" The Master then went directly to Huayan Temple on Mount Wutai. Arriving at the Vajra Cave, he paid homage. There he encountered an old man leading an ox, who invited the Master into the temple. The old man called out "Junti," and a young attendant responded and came out to greet them. The old man released the ox and led the Master into the hall, where everything shone with golden light. The old man sat on a couch and gestured to an embroidered stool, inviting the Master to sit. The old man asked, "Where have you come from?" The Master replied, "From the South." The old man asked, "How is the Dharma upheld in the South?" The Master said, "In this age of declining Dharma, monks have little regard for the precepts." The old man asked, "How many are in your community?" The Master said, "Sometimes three hundred, sometimes five hundred." The Master then asked in return, "How is the Dharma upheld here?" The old man said, "Dragons and snakes mingle together; ordinary and holy dwell side by side." The Master asked, "How many are here?" The old man said, "Three three before, three three after." The old man called for the attendant to bring tea and also offered yogurt. The Master partook of it and felt his mind open and become clear. The old man picked up a glass cup and asked, "Does the South have this?" The Master said, "No." The old man said, "Then what do you usually use to drink tea?" The Master was speechless. Noticing that the day was growing late, the Master asked, "May I stay here for the night?" The old man replied, "You still have a mind of attachment, so you cannot stay." The Master said, "I have no mind of attachment." The old man asked, "Have you received the precepts?" The Master said, "I received the precepts long ago." The old man said, "If you truly had no attachment, why would you need the precepts?" The Master took his leave, and the old man had the attendant escort him out. The Master asked the attendant, "What is the meaning of 'three three before, three three after'?" The attendant called out, "Great Virtue!" The Master responded, "Yes." The attendant said, "What is it?" The Master asked again, "What place is this?" The attendant replied, "This is the Prajna Temple of the Vajra Cave." The Master then realized with deep emotion that the old man was none other than Manjushri Bodhisattva, and he would not see him again. He bowed to the attendant and asked for a parting verse. The attendant spoke this gatha: "On the face, no anger—that is an offering; In the mouth, no anger—that emits wondrous fragrance; In the mind, no anger—that is a treasure; Without defilement, without stain—that is true eternity." With these words, Junti and the temple vanished. The Master saw, within a five-colored cloud, Manjushri riding a golden-maned lion, coming and going. Suddenly, a white cloud from the east covered them and they were no longer visible. The Master then took residence on Mount Wutai. Later, he went to study under Master Yangshan, where he was suddenly enlightened and attained deep realization, and was appointed as the temple's cook. Once Manjushri appeared above the porridge cauldron, and the Master struck at him with his ladle, saying, "Manjushri is Manjushri; Wenshi is Wenshi." Manjushri then spoke a gatha: "Bitter gourds are bitter to the root; Sweet melons are sweet to the stem. Though one cultivates for three great eons, Still he may be rejected by an old monk." One day, an extraordinary monk came seeking a meal. The Master gave part of his own portion to him. Master Yangshan, knowing in advance, asked, "The one who just came was an accomplished being. Did you offer him food?" The Master said, "I gave up my own portion to offer him." Yangshan said, "You have gained great merit."

師。閱經論。慕文殊發願偈云。願我命終時。滅除諸障礙。願見阿彌陀。往生安樂剎。矢心淨土。每示人云。參禪乃悟明心地。吾之心地既明。即明佛之心。是先得彌陀之心也。便當修諸行門。求生淨土。備其莊嚴。全其受用。謂之得後智。方成一尊古佛。蓋真理即悟而頓圓。妄情息之而漸盡。頓圓如初生孩子。一日而肢體已全。漸修如長養成人。多年而志氣方立。所以目前能橫說竪說。棒喝圓相。機辯自在者。或遇逆順境界。不知不覺。對境生心。故習難忘。未免滲漏。如云予四十年用心。尚有走作處。此古人誠諦之語。而不自欺欺人者也。高處正在于此。欲違生死之惡緣。須認菩提之捷徑。耑心念佛。為前途要津。乃末後之關鍵也。因此略明其義。有二。

> The master read scriptures and commentaries, admiring the vow verse of Manjushri, which says: "May I, at the end of my life, eliminate all obstacles. May I see Amitabha Buddha and be reborn in the Land of Bliss." He devoted his heart to the Pure Land. He often told others, "Chan meditation is about awakening to the nature of mind. Once my mind is awakened, I understand the Buddha's mind—this is to first obtain the mind of Amitabha. One should then cultivate various practices and seek rebirth in the Pure Land, adorning it with virtues and fully enjoying its benefits. This is called attaining the wisdom after enlightenment, thereby becoming a complete ancient Buddha." Indeed, the ultimate truth is fully realized upon awakening, while deluded emotions are gradually extinguished through continued practice. The complete awakening is like a newborn baby—its limbs are fully formed from the first day. Gradual cultivation is like raising a child to adulthood—it takes many years for one's will and purpose to mature. So even if one can speak eloquently, use shouts and blows, or display circular symbols with spontaneous wit, one may still, when encountering favorable or adverse circumstances, unconsciously give rise to thoughts in response to situations. Because old habits are hard to forget, there will inevitably be leaks. As one master said, "Even after forty years of practice, I still have slips." This is an honest statement from the ancients, who neither deceived themselves nor others. Their greatness lies precisely here. To sever the evil conditions of birth and death, one must recognize the shortcut to enlightenment. Single-minded recitation of the Buddha's name is the essential crossing point for the journey ahead—the key to the final stage. Therefore, I will briefly explain its meaning in two parts.

一稱名念。如觀佛三昧經云。文殊白佛言。我念過去世。常生淨土。得百千億念佛三昧門。又文殊說般若經云。欲入一行三昧。應處空閑。捨諸亂意。不取相貌。繫念一佛。專稱名字。隨佛方所。端身正向。能于一佛。念念相續。即是念中。能見過去現在諸佛。何以故。念一佛功德。與念無量佛功德無二。皆成一如。成最正覺。如是盡知恒沙諸佛法界。無差別相。于念念中。觀眉間白毫之相。右旋婉轉。猶如秋月。內外通明。如白琉璃筒。亦如暗中明星。觀成不成。皆滅九十億那由他恒河沙微塵數劫生死重罪。常蒙攝授也。而況句句分明。心心返照者乎。二實相念。文殊菩薩云。不生不滅。不去不來。非名非相。是名為佛。如自觀身實相。觀佛亦然等。思惟諸佛平等法身。一切善根中。其業最勝。一切諸佛身。惟是一法身。念一佛時。即念一切佛。無一土不淨矣。

> \*\*First: Reciting the Name with Single-Minded Focus\*\* As the \*Buddha Contemplation Samādhi Sūtra\* says, Mañjuśrī proclaimed to the Buddha, "In my past lives, I was always born in the Pure Land and attained hundreds of billions of gates of Buddha-recitation samādhi." Also, the \*Mañjuśrī Prajñāpāramitā Sūtra\* states, "If you wish to enter the samādhi of single practice, you should dwell in a quiet place, let go of all scattered thoughts, grasp no visual appearances, and fix your mind on one Buddha. Focus solely on reciting that Buddha's name. Face the direction where that Buddha resides, keep your body upright and your attention directed forward. Through one Buddha, with thought after thought flowing continuously, you will be able to see all Buddhas of the past and present within that very recitation. Why? Because the merit of reciting one Buddha is no different from the merit of reciting countless Buddhas. Both lead to the same ultimate reality and accomplish supreme enlightenment." In this way, you come to know fully that the dharma-realms of Buddhas numerous as the sands of the Ganges are all without distinction. Within each successive thought, visualize the white hair-tuft curl between the Buddha's brows — spiraling clockwise, gentle and luminous, like an autumn moon. It shines both inside and out, clear as a tube of white crystal, or like a bright star in the dark night. Whether or not the visualization is perfected, it erases the grave offenses of birth-and-death accumulated over countless eons — as many as dust-motes in ninety billion Ganges rivers. Such practitioners are constantly embraced and upheld by the Buddha. So what then of those who recite each phrase with clarity, and turn the mind inward to reflect with each thought? Their attainment is naturally even greater. --- \*\*Second: Reciting through True Reality\*\* Mañjuśrī Bodhisattva said, "That which is neither born nor destroyed, neither comes nor goes, neither name nor form — this is called Buddha." Just as one contemplates the true nature of one's own body, so too does one contemplate the Buddha. By contemplating thus, one realizes that all Buddhas share one single dharma-body of equality. Among all roots of goodness, this practice bears the supreme fruit. The bodies of all Buddhas are but one dharma-body. Therefore, when you recite one Buddha, you are reciting all Buddhas — and there is not a single land that remains impure.

師曰。衲子家。具大根器。獲大徹悟。而復求生淨土。為圓普賢萬行。祈早成佛果者也。教中云。先悟毗盧法界。後入普賢行門。如善財參文殊。殊作象王迴顧。而善財言下頓徹。末後見普賢。為說十大願王。導歸極樂。圓滿萬行者。此一大榜樣也。是以悟達之士。尚須念佛求生安養。生安養者。得不退地。即證諸大三昧。發種種神通。現無量身。持無量香花。往無量世界。供養無量諸佛。嘆贊無量諸佛。向無量諸佛前禮敬。懺悔一切罪障。隨喜一切功德。請轉一切法輪。勸一切諸佛。久住世間。常隨一切諸佛。學甚深法。恒順一切眾生。皆獲饒益。所作功德。普皆迴向。如是等普賢行門。悉得圓滿。即造道場。降伏魔軍。為大法王。隨類度生。似善財童子。分身無數百俱胝。智慧廣大徧十方。普利一切眾生界也。何如。

> The Master said: A practitioner of great capacity who achieves profound enlightenment and still aspires to be reborn in the Pure Land does so to fulfill the complete practice of Samantabhadra's ten great vows and to quickly attain Buddhahood. The scriptures say: "First awaken to the Dharma Realm of Vairocana, then enter the practice path of Samantabhadra." This is like the youth Sudhana who, upon meeting Manjushri, was turned around by the lion's gaze and instantly awakened. Later, he met Samantabhadra, who taught him the ten great vows, guiding him to the Western Pure Land of Ultimate Bliss to perfect all practices—this is a great model for us. Therefore, even those who have attained awakening and understanding must still recite the Buddha's name and seek rebirth in the Land of Peace and Nourishment. Those born there reach the stage of non-retrogression, attain great samadhi, develop various spiritual powers, manifest countless bodies, offer countless flowers and incense, visit countless worlds, and make offerings to countless Buddhas. They praise countless Buddhas, bow in reverence before them, confess all hindrances from past wrongdoing, rejoice in all merits and virtues, request the turning of the Dharma wheel, and urge all Buddhas to remain in the world for a long time. They constantly follow all Buddhas to learn the profound teachings, always accord with all sentient beings, and bring benefit to everyone. All the merit they accumulate is universally dedicated to the liberation of all beings. Through such practice of Samantabhadra's vows, they attain full completion. They establish places of practice, subdue the armies of Mara, and become great kings of the Dharma. Like Sudhana, they manifest countless bodies—hundreds of millions of forms—with wisdom vast and pervasive throughout the ten directions, universally benefiting all sentient beings. What do you think of this?

師。將順寂。告眾趺坐而化。白光照室。竹木同色。塔于靈隱山之西塢。後遭𡨥發師塔。肉身不壞。爪髮俱長。錢武肅王異之。重加封瘞。

> The Master, foreseeing his passing, announced to the assembly, sat cross-legged, and entered nirvana. A white light illuminated the room, and even the bamboo and trees shared the same glow. His stupa was built in the western valley of Lingyin Mountain. Later, when bandits opened his stupa, his physical body remained intact, and his nails and hair had grown. King Qian Wusu, finding this extraordinary, had him re-entombed with greater reverence.