---
title: "湛然圓澄禪師語錄 · 答方眉子(法名大瀛歙縣人)"
description: "湛然圆澄禅师语录由明代禅宗高僧湛然圆澄所述，其门人明凡记录，丁元公与祁骏佳编撰。该书成书于明末佛教复兴时期，收录圆澄禅师的开示、法语、公案及书信，集中体现其禅学思想与修行指导，倡导直指人心、见性成佛的曹洞宗风。作为明代禅宗重要文献，该语录不仅传承了临济与曹洞宗的精髓，对后世禅修者具有深远影响，是研究明清佛教禅宗思想与实践的重要典籍。"
url: "https://rushiwowen.co/en/r/cmcxr5xpm00i6i904ngfat2at"
---

### 答方眉子法名大瀛。歙縣人

> Reply to Fang Meizi<note>Dharma name Daying, from She County</note>

足下所述。甚有來歷。但學道之人。一人所在也要到。半人所在也要到。此語雖淺近。於今時極有好處。何也。葢此事最細。佛出世時。莫大聖流。尚懷畏怯。而佛猶秘之。四十餘年。末後拈花。始露消息。是知非易易言者矣。故如來於一乘。而開作三乘。展轉調護。苟得開悟者。世出世間。宗乘教乘。廣大差別。悉皆通達。辯才如海。問一知十。承當此事。可謂如水注一瓶水。更無少欠。非惟人信。抑且自許者也。邇來諸方大有不然。於教乘中。一無所據。但於古人機緣暗地凑插。或下一轉語。或作一偈頌。以當平生。直恐爛泥裏有刺。極須簡點。予觀足下偈頌。極有相應。但不知足下。於三乘十二分教。展卷釋然無惑不。祖師機緣。一一識其來處意不。行住坐臥之間。得坦然無罣礙不。觸境逢緣。一一自在不。所謂自在者。非謂於善惡不動為自在。要即惡以成利益。始名自在也。若不得恁麼地。極須仔細。不得草草。若得恁麼地。而足下云人嘉禾恐熟識踪跡之。即為有礙矣。故古人云。一切處不明。面前有物。是光不透脫。此亦是病。大丈夫漢。頂天立地。直須竪起金剛脊。放下鐵面皮。初無畏怯。始稱得無礙道人也。山僧一無所知。以足下問及。故以實語相覆。惟足下一一自己評勘。是非皎然。如欲深造。將如來了義大乘。頓在目前。如臨寶鏡。妍醜自彰。切不可以古人語為病。棄置佛語而一味弄無義味話頭。是棄其師而重其徒。諸方病患皆在於此。當時藥山大溈百丈諸大老。凡所出言。與修多羅合。皆繇宗教兼暢。故得光垂萬古而不泯也。今足下真正要擔當此事。所謂一人所在也要到。半人所在也要到。當盡心焉。

> What you have described is quite profound. However, for those who practice the Way, wherever one person may be, you must go there; wherever half a person may be, you must go there as well. Although this saying seems simple and ordinary, it holds immense value for our present time. Why is that? Because this matter is extremely subtle. Even when the Buddha was in the world, among the greatest of sages, there were those who still felt fear and hesitation. Yet the Buddha kept this teaching secret for over forty years. Only at the very end, when he held up a flower, did he begin to reveal the message. From this, we know that it is not something to be spoken of lightly. Therefore, the Tathagata divided the One Vehicle into three separate vehicles, gradually guiding and adjusting. If one can achieve awakening, they will thoroughly understand the vast and varied differences within both worldly and transcendent teachings, the Zen school and the scriptural school. Their eloquence will be like an ocean; ask them one thing and they will understand ten. Having taken on this matter, it is like pouring water from one bottle into another—nothing is lacking. Not only would others believe in them, but they themselves would also be assured. In recent times, however, practitioners from various places have been far from this ideal. They have no real foundation in the scriptural teachings but merely cobble together phrases from ancient masters' kung-an. Sometimes they offer a turning phrase or compose a verse, thinking this constitutes their life's achievement. But I fear there are thorns hidden in this muddy ground, and careful examination is essential. I see that your verses are quite apt, but I do not know whether, when you open the scriptures of the three vehicles and twelve divisions, you are entirely free from doubt. Do you understand the origin and meaning of every single kung-an of the patriarchs? In your daily activities—walking, standing, sitting, lying down—are you completely at ease and without hindrance? When encountering circumstances and meeting conditions, are you free and unhindered in every situation? This "freedom" does not mean being unmoved by good and evil; rather, it means being able to use evil to accomplish good. Only this can be called true freedom. If you have not yet reached this state, you must be extremely careful and not act carelessly. Even if you have reached this state, you said that if others recognize your traces among the ripening grain, it would become an obstacle. Therefore, the ancients said, "If you do not understand in all places, there is an object before you; your light cannot penetrate through. This, too, is a sickness." A true man of valor should stand firm between heaven and earth. He must raise his vajra-like spine and put aside his iron mask, beginning without fear. Only then can he be called a person of the unhindered Way. I, this mountain monk, know nothing. But since you have asked me, I answer with true words. I ask that you examine yourself, one by one. The distinction between right and wrong will then be clear. If you wish to deepen your practice, place the Tathagata's ultimate meaning of the Great Vehicle right before your eyes, like a clear mirror. Your virtue and your faults will be revealed of themselves. Under no circumstances should you take the words of the ancients as a hindrance and abandon the Buddha's words to toy with flavorless huatou. That would be to discard the teacher and honor the student. The sickness of practitioners in various places lies precisely here. In the past, great elders such as Yaoshan, Dawei, and Baizhang—every word they spoke was in accord with the sutras. This was because they were thoroughly versed in both the Zen school and the scriptural school. Thus, their light has shone down through the ages without fading. Now you genuinely want to take on this matter—this "wherever one person may be, you must go; wherever half a person may be, you must go." You should devote your complete mind to it.