---
title: "續燈存稿 · 瑞州黃檗無念深有禪師"
description: "續燈存稿由明代高僧通問編定，施沛彙集，是中國禪宗燈錄體史書的重要續作。該書繼承五燈會元體例，主要收錄宋末至明代臨濟宗和曹洞宗禪師的語錄、機緣問答及行實傳記，旨在延續法脈、存錄師承。它不僅反映了明代禪宗的發展面貌與思想特色，也為後世研究禪宗史提供了珍貴文獻。該書在佛教史上具有承上啟下的地位，是瞭解明清禪宗傳承與演變的關鍵典籍之一。"
url: "https://rushiwowen.co/en/r/cmcxv5nna0fckky04pw7nmdgx"
---

### 瑞州黃檗無念深有禪師

> Chan Master Shenyou of Wunian, Huangbo, Ruizhou

黃州麻城熊氏子。偶遊蕩山。有宿衲謂師曰。十方一粒米。重如須彌山。若還不了道。披毛戴角還。師悚然。又聞僧舉僧問大休。如何是西來意。休曰黃瓜茄子。師大疑。遂往五臺伏牛遍叩知識。一夕聞哭笑二聲相觸有省。又一日失手。櫃葢打頭。渾身汗流。撫掌笑曰。遍大地是箇無念。何疑之有。往龍湖同卓吾居士到駟馬山。會有講主至。士問主曰。清淨本然云何忽生山河大地。主依文講罷。士顧謂師曰你試說看。師擬開口。士將師膝上一推曰者箇聻。師忽大悟。有偈曰。四十餘秊不住功。窮來窮去轉無踪。而今窮到無依倚。始悔從前錯用功。住後僧問道果有耶果無耶。師曰說有說無二俱成謗。曰如何即得。師曰無求即得。曰如何是道之體。師曰滿口道不著。曰四大離散時如何。師豎起拳曰者箇不屬四大。問。古人迸却咽喉唇吻道將一句來。者一句如何道。師曰。我不迸却咽喉唇吻。你且道一句看。僧無對。師曰你被音聲塞却口。問見性成佛是否。師曰是。曰性是無形底如何得見。師曰。性是有形底。只你不見。曰請和尚指出我看。師曰我說汝不見。問如何出離生死。師召僧。僧應諾。師曰從者裏出。曰和尚說底話某甲不曉得。師曰等你曉得堪作甚麼。復友人書曰。山中兀坐不聞動息。學道要趂初心猛利。就要討箇分曉。日用對境逢緣纔得出脫。不然日久月深漸忘精進。依舊流於世情耳。近時學道人只圖口舌利便見識聰明。忘却本命元辰。直待病臨身手脚忙亂時。一些也用不著。又不恨自己念頭不切立志差錯。反說先聖佛祖也只如此。便是毀謗如來正法輪。自夢未醒且莫錯會。古聖一言半句。如吹毛劍。銕釘飯。木札羹。塗毒鼓。無你側耳處。無你下口處。無你著意處。無你近傍處。狹路相逢眨眼蹉過。到者裏。情枯想絕。思盡神窮。寒暑兩忘寢食俱廢。于無可捉摸處驀地猛省。馳求心一時頓息。慶快平生。更不隨逐聲色。知見全消。是非泯跡。到此田地。但是聰明解會能所神通脫手讓與他人。終日如癡似訥。虗腹間心。世人莫能識。鬼神覰不見。閻老子何處著眼。纔是真自在也。信而不修狂增我見。說時似悟對境還迷。苦修不信轉增癡福。悟修兼備狂消言息。陋巷簞瓢有何得失。

> A native of the Xiong family in Macheng, Huangzhou, he once wandered to Dang Mountain. An old monk there told him, "A single grain of rice from the ten directions weighs as much as Mount Sumeru. If you do not awaken to the Way, you will return wearing fur and horns." The master was deeply shaken. He also heard a monk cite another monk asking Daxiu, "What is the meaning of the West?" Daxiu replied, "Cucumbers and eggplants." The master became greatly puzzled. He then went to Mount Wutai and Funicow to visit teachers far and wide. One night, two sounds—one of weeping, one of laughter—struck each other, and he had an insight. Another day, he slipped, and a cabinet lid hit his head. Sweat poured from his entire body. He clapped his hands and laughed, saying, "The whole earth is one thought-free state. What doubt could there be?" Later, he went to Longhu with Layman Zhuozhou to Mount Sima. A lecturer happened to arrive. The layman asked the lecturer, "If purity is originally so, how do mountains, rivers, and the great earth suddenly arise?" The lecturer explained according to the texts. The layman then turned to the master and said, "You try saying it." As the master was about to speak, the layman pushed his knee and said, "What is this?" The master suddenly had a great awakening. He composed a verse: "For over forty years I did not rest in effort— Sought and sought, yet the more I sought, the less trace remained. Now I have exhausted seeking to the point of no support, Only to regret the misplaced efforts of before." Later, after becoming abbot, a monk asked, "Does the Way truly exist, or does it truly not exist?" The master said, "Saying it exists or saying it does not—both are slander." The monk asked, "Then how can one attain it?" The master said, "Seek nothing, and you attain it." The monk asked, "What is the substance of the Way?" The master said, "A full mouth cannot speak it." The monk asked, "When the four elements scatter, what then?" The master raised his fist and said, "This does not belong to the four elements." A monk asked, "The ancients said, 'Blast away throat and lips, and speak one phrase.' How does one speak this phrase?" The master said, "I would not blast away throat and lips. You say one phrase—let's see." The monk was silent. The master said, "You are blocked by sound and voice." Another asked, "Is seeing one's nature and becoming a Buddha correct?" The master said, "Yes." The monk said, "Nature is formless—how can it be seen?" The master said, "Nature is formed—it is only that you do not see it." The monk said, "Please, Master, point it out for me to see." The master said, "I say, you do not see it." Another asked, "How does one escape birth and death?" The master called to the monk. The monk responded. The master said, "Escape from right here." The monk said, "I do not understand what you are saying." The master said, "When you understand, what would it be good for?" In a letter to a friend, he wrote: "Sitting alone in the mountains, I hear nothing of movement or rest. In learning the Way, one must seize the sharpness of one's original resolve and immediately seek to see clearly. Only then, in daily activities and when encountering circumstances, can one attain liberation. Otherwise, as days and months pass, zeal gradually fades, and one drifts back into worldly habits. These days, people who study the Way only seek sharp tongues and clever minds, forgetting their original destiny. When illness comes and hands and feet are in a flurry, none of it is of any use. Instead of blaming their own lack of sincerity or mistaken resolve, they say even the ancient sages and Buddhas were only like this—this is slandering the true Dharma wheel of the Tathagata. While still dreaming, do not misunderstand. The ancients' words—even half a phrase—are like a sword that trims hair, like rice boiled with iron nails, gruel with wooden chips, a drum smeared with poison. There is no place for you to incline your ear, no place for you to put your mouth, no place for you to focus your mind, no place for you to draw near. On a narrow path, you meet it face to face—blink and you miss it. At this point, emotions wither, thoughts cease, mental activity is exhausted, spirit is depleted. Heat and cold are both forgotten, sleep and food are abandoned. In the place where there is nothing to grasp, you suddenly wake up with a start. The chasing mind ceases all at once. It is the greatest joy of a lifetime—no longer pursuing sights and sounds. Knowledge and views vanish entirely. Right and wrong leave no trace. When you reach this ground, even clever understanding, intellectual interpretation, sensory abilities, and spiritual powers—all are handed over to others. All day long, you seem dull and speechless, belly empty, mind at ease. Ordinary people cannot recognize you. Ghosts and spirits cannot see you. Where would King Yama even fix his eyes? Only then are you truly free. To believe but not cultivate is madness that feeds the sense of self. To speak as if awakened yet still be deluded when facing circumstances—that is hypocrisy. To cultivate bitterly without faith only increases deluded blessings. Awakening and cultivation both complete—madness ends, speech ceases. In a simple lane with a single bowl, what gain or loss is there?"