---
title: "緇門警訓 · 芙蓉楷禪師小參"
description: "缁门警训（如巹续集）是明代佛教重要典籍，由高僧如巹编撰。该书成书于明代，属禅宗修行指南类文献，主要收录历代高僧大德的警策语录、修行要诀及丛林规约，内容涵盖持戒、禅修、心性调伏等核心教义。作为禅门清规的重要补充，它系统总结了佛教修行中的常见误区与对治方法，具有鲜明的实践指导意义。在佛教史上，该书被视作维护僧团戒律、指导实修的重要手册，尤其对明清时期禅宗修行体系的规范化影响深远，至今仍为汉传佛教寺院教育的重要参考典籍之一。"
url: "https://rushiwowen.co/en/r/cmcz58sgz00ehju047g1zqnot"
---

## 緇門警訓卷第七

> Admonitions for the Sangha, Volume 7

### 芙蓉楷禪師小參

> Chan Master Furong Daokai's Evening Instruction

夫出家者為厭塵勞。求脫生死。休心息念斷絕攀緣。故名出家。豈可以等閑利養埋沒平生。直須兩頭撒開中間放下。遇聲遇色。如石上栽花。見利見名如眼中著屑。況從無始以來不是不曾經歷。又不是不知次第。不過翻頭作尾。止於如此。何須苦苦貪戀。如今不歇更待何時。所以先聖教人只要盡却今時。能盡今時更有何事。若得心中無事。佛祖猶是冤家。一切世事自然冷淡。方始那邊相應。爾不見。隱山至死不肯見人。趙州至死不肯告人。匾檐拾橡栗為食。大梅以荷葉為衣。紙衣道者只披紙。玄泰上座只著布。石霜置枯木堂與人坐臥。只要死了爾心。投子使人辦米同煮共餐。要得省取爾事。且從上諸聖有如此榜樣。若無長處如何甘得。諸仁者。若也於斯體究。的不虧人。若也不肯承當。向後身恐費力。山僧行業無取。忝主山門。豈可坐費常住。頓忘先聖付囑。今者輒學古人為住持。體例與諸人議定。更不下山不赴齋。不發化主。唯將本院莊課一歲所得。均作三百六十分。日取一分用之。更不隨人添減。可以備飯則作飯。作飯不足則作粥。作粥不足則作米湯。新到相見茶湯而已。更不煎點。惟置一茶堂。自去取用。務要省緣專一辦道。又況活計具足風景不疎。花解咲鳥能啼。木馬長嗚石牛善走。天外之青山寡色。耳畔之流水無聲。嶺上猿啼露顯中宵之月。林間鶴唳風回清曉之松。春風起而枯木龍吟。秋葉凋而寒林華發。玉階鋪苔蘚之紋。人面帶煙霞之色。音塵寂爾消息沈然。一味蕭條無可輒向。山僧今日向諸人面前說家門。已是不著便。豈可更去陞堂入室。拈槌竪拂。東呵西棒。張眉努目。如癎病發相似。不惟屈枕上座。況亦孤負先聖。爾不見。達磨西來。少室山下面壁九年。二祖至於立雪斷臂。可謂受盡艱辛。然而達磨不曾措了一辭。二祖不曾問著一句。還喚達磨作不為人得麼。二祖做不求師得麼。山僧每至說著古聖做處。便覺無地容身。慚愧後人軟弱。又況百昧珍羞遞相供養。道我四事具足。方可發心。只恐做手脚不迭。便是隔生隔世去也。時光似箭深為可惜。雖然如是。更在諸人從長相度。山僧也強教爾不得。諸仁者還見古人偈麼。山田脫粟飯。野菜淡黃虀。喫則從君喫。不喫任東西。伏惟同道各自努力。珍重。

> To leave home is to grow weary of worldly toil, to seek liberation from the cycle of life and death. It is to quiet the mind, cease its restless thoughts, and cut off all clinging. This is why it is called "leaving home." How can one allow trivial gains and comforts to bury one's entire life? You must let go of both ends and release what lies in between. When encountering sights and sounds, be like planting flowers on a rock—unmoved. When faced with profit and fame, see them as dust in your eyes. Moreover, from beginningless time, have we not already experienced all this? Are we not already aware of its sequence? It is nothing but turning head to tail, ending right here. Why cling so desperately? If you do not rest now, when will you? Therefore, the ancient sages taught people simply to exhaust the present moment. If you can exhaust the present moment, what further business is there? If you attain a mind free of affairs, even the Buddhas and patriarchs are like adversaries. All worldly matters naturally grow cold and distant. Only then do you begin to correspond with the other shore. Have you not seen? Master Yinshan, until his death, refused to see people. Master Zhaozhou, until his death, refused to instruct people. Bianyan gathered acorns for food. Damei used lotus leaves for clothing. The Paper Robe adept wore only paper. Elder Xuantai wore only cloth. Master Shishuang established the Hall of Withered Trees for people to sit and lie down, solely to kill your mind. Master Touzi had people prepare rice to cook and eat together, wanting you to simplify your affairs. Since the ancient sages set such examples, if there were no true benefit, how could they endure it? All you virtuous ones, if you can truly investigate this, you will not be cheated. If you are unwilling to undertake it, I fear you will expend great effort in lives to come. This mountain monk has no attainments in practice, yet I shamefully preside over this mountain gate. How can I sit idly, consuming the monastery's resources, and forget the entrustment of the ancient sages? Now, I dare to follow the ancients' example for maintaining the monastery. I have discussed and settled a plan with everyone: I will not descend the mountain, not attend outside meals, not dispatch alms-seekers. I will only take the annual yield from this monastery's fields, divide it into three hundred and sixty portions, and use one portion each day. I will not increase or decrease it based on others. If it is enough for cooked rice, we make rice. If not enough for rice, we make porridge. If not enough for porridge, we make rice soup. For newcomers, we offer only tea and soup upon meeting, with no additional refreshments. We will simply set up a tea hall for you to serve yourselves. Our aim is to simplify conditions and concentrate single-mindedly on practicing the Way. Moreover, our livelihood is sufficient, and the scenery is not sparse. Flowers understand how to bloom; birds can sing. Wooden horses long neigh; stone oxen are good at walking. The green mountains beyond the sky are plain in color; the flowing water by our ears is soundless. On the ridge, monkeys cry, revealing the midnight moon. In the forest, cranes call, as the wind returns through the pines at clear dawn. When the spring breeze rises, withered trees roar like dragons. When autumn leaves fall, the cold forest bursts into bloom. Jade steps are paved with patterns of moss; human faces carry the hue of mist and clouds. Sounds and dust are silent; news and traces sink into stillness. All is desolate and quiet, with nothing to grasp. This mountain monk, today, speaking of our family tradition before everyone, is already inconvenient. How could I further ascend the hall, enter the room, raise the mallet, lift the whisk, scold east and west, frown and glare like one seized by madness? Not only would it wrong the esteemed assembly, it would also betray the ancient sages. Have you not seen? When Bodhidharma came from the West, he faced the wall at Shaoshi Mountain for nine years. The Second Patriarch stood in the snow and cut off his arm. One could say they endured extreme hardships. Yet, Bodhidharma never uttered a word of instruction; the Second Patriarch never asked a single question. Can we then say Bodhidharma did not teach people? Can we say the Second Patriarch did not seek a teacher? Whenever this mountain monk speaks of the deeds of the ancient sages, I feel there is no place for me to stand, ashamed of the weakness of later people. Furthermore, with a hundred flavors of delicacies offered back and forth, we say, "My four necessities are complete, only then can I arouse the mind." I fear if we are not quick in our practice, it will be a matter of another life, another world. Time flies like an arrow—this is deeply regrettable. Even so, it further depends on all of you to consider carefully from a long-term perspective. This mountain monk cannot force you. Virtuous ones, have you seen the ancient verse? \*Mountain fields, unpolished rice for meal,\* \*Wild vegetables, pale yellow pickled greens.\* \*Eat if you will, it's up to you;\* \*If not, then go east or west as you please.\* I humbly urge all fellow practitioners: each of you, strive diligently. Take care.