---
title: "為霖禪師旅泊菴稿 · 復弁山且拙和尚書"
description: "為霖禪師旅泊菴稿是明末清初曹洞宗高僧為霖道霈禪師的語錄文集，由弟子太泉、等純、興燈、心亮、淨煥等人編錄。該書成書於明清易代之際，反映了禪宗在動盪時期的發展面貌。內容收錄禪師的法語、開示、詩偈、書信等，深入闡釋禪淨雙修與心性論思想，融合儒釋道三教哲理。此作被視為研究明清佛教思想的重要文獻，對後世禪宗尤其是曹洞宗的傳承具有深遠影響，體現了為霖道霈在佛教史上的重要地位與禪學貢獻。"
url: "https://rushiwowen.co/en/r/cmcxpytmr00j1le046jt973nm"
---

### 復弁山且拙和尚書

> Letter from Venerable Qiezhuo of Fubian Mountain

前歲有禪者自寶山來。示以金剛般若尊註。展讀之下。但見辨鋒凜烈。慧海汪深。不落常塗。別出手眼。始知義山古佛出現。放大光明久矣。瞻仰之私。匪一旦夕。限於山川。每以不獲親炙為歉。辛亥秋杪遊建溪白雲。忽令嗣巢鳴磐石二公見顧。拜領惠書竝尊錄。宛如面覩慈容。親聆謦咳。懽忭踴躍無以云喻。竊惟我洞上一宗盛於唐。衰於宋。故當時明教和尚有大旱引孤泉之喻。然其人雖落落。一一皆法門龍象。悟門既真。道德大備。投子而下。如芙蓉大洪真歇宏智諸祖。皆足肩任大法傳化將來。至於今日濟宗。不在言即本宗。往往不問人之可否。唯以得之為勝。充塞閭巷退人信心。正恐絕此一綫。不在人少而在人多。為可憂也。座下所得既真。發用廣大。力荷法門。慷慨激烈。真有程嬰公孫杵臼之心。但此風大行。不知何所抵止。某道孤力薄。目擊時弊。救之既無術。隨之又豈肯。所以近日退院捨眾。急欲於無人處卓自了菴。隨緣遣日。又安用以閑名字流落人間。與時輩相頡頏耶。往歲有人來索語錄行實。所以不敢與者。意亦在此。其人不諒。密懷生滅。乃為座下所檢點。不免勞動一番神用。則又某之罪過也。既不敢固執前見。謹略錄數則上呈。以便筆削。路遠無可將意。唯有望弁峰而跂瞻耳。諸惟慈諒不盡。

> Two years ago, a Chan practitioner came from Baoshan and showed me the Venerable Annotated Commentary on the Diamond Sutra. As I unfolded and read it, I saw sharp dialectics and a vast ocean of wisdom, not following the beaten path but offering a unique perspective. Only then did I realize that the ancient Buddha of the Mountain of Doctrine had long appeared, radiating great light. My reverence for it was not a matter of a single day or night. Limited by mountains and rivers, I often regretted not being able to personally receive your guidance. In late autumn of the Xinhai year, while traveling to Baiyun in Jianxi, I was unexpectedly visited by your disciples Chao Ming and Pan Shi. Receiving your letter and the recorded teachings felt like seeing your compassionate countenance face-to-face and hearing your voice directly. My joy and excitement were beyond words. I privately reflect that our Dongshan lineage flourished in the Tang dynasty and declined in the Song. That is why the venerable Mingjiao master of that time used the metaphor of drawing a single spring in a great drought. Although such figures were few and far between, each one was a dragon-elephant of the Dharma. Their awakening was genuine, and their virtue was complete. From Touzi onward, such patriarchs as Furong, Dahong, Zhenxie, and Hongzhi were all capable of shouldering the great Dharma and transmitting it to future generations. As for the present day, when it comes to the Linji lineage—not to mention our own—people often do not ask whether someone is qualified, but only prize the act of obtaining transmission as a victory. This fills the streets and alleys, diminishing people's faith. What I fear is not that this thread might be cut off due to too few people, but due to too many. That is what worries me. Your attained realization is genuine, and its application is vast. You shoulder the Dharma with vigor and fervor, truly possessing the resolve of Cheng Ying and Gongsun Chujiu. But this trend is spreading widely, and I do not know where it will end. I am solitary in my path and weak in influence. Witnessing the ills of the times, I have no means to remedy them, and yet I am unwilling to go along with them. That is why in recent days I have withdrawn from the abbacy and parted from the community, eager to establish a simple hermitage in a place without people, passing my days according to conditions. Why should I let an idle name drift among the world and contend with the contemporaries of this age? In previous years, someone came asking for my recorded sayings and biography. The reason I did not dare give them was precisely this. That person did not understand and secretly harbored reactive thoughts, which you then examined. This inevitably stirred up some commotion—that is my fault. Since I dare not stubbornly cling to my former view, I have carefully written down a few excerpts and present them here for your editing and correction. The road is long, and I have nothing else to convey my intentions—only gazing toward Bifeng in eager anticipation. I humbly seek your compassionate understanding. There is much more I could say, but I will stop here.