---
title: "佛果擊節錄 · 第一則德山示眾"
description: "佛果擊節錄由宋代高僧圓悟克勤所作，是對雪竇重顯《拈古百則》的評唱與擊節。該書誕生於禪宗鼎盛的北宋時期，以臨濟宗楊岐派思想為核心，通過對公案的深入剖析，揭示禪法要旨。內容融合經教與禪機，展現看話禪的特色，被譽為禪門重要典籍。作為文字禪的代表作之一，它不僅推動了禪宗理論發展，更對後世公案研究產生深遠影響，在佛教史上具有承先啟後的地位。"
url: "https://rushiwowen.co/en/r/cmex4b4mm2qyzjp04e50e1x3z"
---

### 第一則德山示眾

舉德山示眾云。今夜不答話。言猶在耳問話者三十棒。打云。喫棒了也時有僧出禮拜。山便打。忘前失後漢僧云某甲話也未問。却較些子山云。你是甚處人。換却眼睛僧云。新羅人。却換德山眼睛山云。未踏船舷。好打三十棒。大小德山。作這般去就法眼拈云。大小德山。話作兩橛。漆桶夜生光圓明拈云。大小德山。龍頭蛇尾。烏龜鑽破壁雪竇拈云。二老宿雖善裁長補短。舍重從輕。錯下名言要見德山亦未可。還曾夢見德山麼何故。德山大似握閫外威權。有當斷不斷。不招其亂底劒。險諸人要識新羅僧麼莫是闍黎只是撞著露柱的瞎漢自領出去。

師云。古人舉一機一境。皆明此事。且世尊未舉花已前。是箇什麼道理。後來所以買帽相頭。相席打令。如今只管記憶千端萬端。打葛藤。有什麼了期。多知多解。轉生煩惱。古人或拈古頌古一則因緣。須是出得他古人意。方可拈掇。只如德山。本是西蜀講金剛經座主。聞南方禪宗大興。他云南方魔子如此盛。遂罷講散徒。擎將疏鈔欲破禪宗。及至龍潭言下大悟。後住德山。三日一回搜堂。凡見文字即時燒却。十二時中打風打雨。後來出巖頭雪峰。如龍似虎相似。到他打葛藤時。自有奇特處。一日示眾道。汝但無事於心。於心無事。則虗而靈。寂而妙。又道捉空追響。勞汝心神。夢覺覺非。覺亦非覺。一日巖頭來參。纔展坐具。德山以拄杖挑向堦下。巖頭下堦收得。便去參堂。來日却上問訊。侍立次。山云。你什麼處學得這箇虗頭來。巖頭云。某甲不敢自謾。山云。你已後向老僧頭上屙去在。且道他見箇什麼。却不打他。豈不是有奇特處。方可如此。巖頭一日來參。脚纔跨門。便問是凡是聖。德山便喝。巖頭便禮拜。且道他父子見箇什麼。便如此奇特。五祖先師道。他既是開箇鋪席。為什麼却不答話。且道德山意在什麼處。這僧也好奇特。跳出眾來便禮拜。德山便打。一似鷹挐燕󳭋。似鶻捉鳩。只如法眼拈道。大小德山。話作兩橛。可謂據款結案。圓明拈道。大小德山。龍頭蛇尾。也是看孔著楔。如今作麼生會這公案。若做兩橛會。且得沒交涉。便作龍頭蛇尾會。且得沒交涉。既不恁麼會。畢竟作麼生。且道二老宿。為什麼却如此拈。諸人試著眼看。古人道。獅子咬人。狂狗逐塊。如今作麼生見得德山去。所以拈古十箇。拈做十般。要須出他古人意。方喚作拈古。只如傅大士道。夜夜抱佛眠。朝朝還共起。要知佛去處。只這語聲是。看他玄沙拈道。大小傅大士。只認箇昭昭靈靈。又靈雲見桃花便悟云。自從一見桃花後。直至如今更不疑。玄沙云。諦當甚諦當。敢保老兄未徹在。且道他意在什麼處。雪竇一似古人。先拈他兩人語道。此二老宿。雖善裁長補短。捨重從輕。且道甚麼處是裁長補短處。什麼處是捨重從輕處。此兩箇分明點檢德山。雪竇拈來。為甚麼却道。要見德山亦未可。雪竇後面也只要見德山這些子也難。後來人便邪解道。法眼圓明。只是裁長補短。捨重從輕。只管作露布。有什麼交涉。雪竇拈道。德山似箇什麼。如閫外將軍相似。有威有權。為他有箇劒。當斷不斷時。也不招其亂。雪竇如此拈。也有錯會者不少。雪竇前面拈了。為什麼又拈道。諸人要識新羅僧麼。只是撞著露柱底瞎漢。諸人。且道什麼處是這僧瞎處。人多情解道。等他德山道。你是什麼處人。當時便以坐具劈面摵。癡人若如此。德山便放你也。且道畢竟什麼處是這僧瞎處。師便打。

> The Master said, "The ancients, when they raised a single mechanism or a single circumstance, all used it to illuminate this matter. Consider: before the World-Honored One raised the flower, what principle was at work? Later, people bought hats to fit their heads, or sized up the mat before giving the order. Nowadays, people just memorize thousands and tens of thousands of things, entangling themselves in vines. What end is there to it? The more you know, the more you understand, the more afflictions arise. When the ancients would raise up an old case or praise an old story, they had to be able to get out from under the ancient's intent before they could raise it up. Take Deshan, for example. Originally, he was a lecturer on the Diamond Sutra in Western Shu. Hearing that the Chan school was flourishing in the south, he said, 'The southern demons are so rampant!' So he stopped his lectures, dispersed his followers, took up his commentaries and notes, and set out to destroy the Chan school. When he got to Longtan, he had a great awakening in their conversation. Later, when he resided at Deshan, he would search the hall every three days. Whenever he saw any written words, he would immediately burn them. All day long, he was like wind and rain. Later, Yantou and Xuefeng came out from him, like dragons and tigers. When he himself 'beat the vines,' he had his own extraordinary points. One day he instructed the assembly, saying, 'Just have no affairs in your mind, and in your mind have no affairs. Then it is empty yet numinous, still yet wondrous.' He also said, 'Grasping at emptiness, chasing echoes—it wearies your spirit. In a dream you awaken, but the awakening is not awakening; the awakening itself is not awakening.' One day Yantou came to call on him. As soon as he spread out his sitting mat, Deshan took his staff and flicked it down the steps. Yantou went down the steps, retrieved it, and then went to the monks' hall. The next day, he came up to inquire after \[Deshan's health\]. While standing in attendance, Deshan said, 'Where did you learn this false front?' Yantou said, 'I dare not deceive myself.' Deshan said, 'In the future, you'll be shitting on this old monk's head.' Tell me, what did he see that he didn't strike him? Wasn't it because he had an extraordinary point that he could act like this? Another time Yantou came to call. His foot had just crossed the threshold when he asked, 'Is it ordinary or is it sacred?' Deshan gave a shout. Yantou bowed. Tell me, what did this father and son see that they were so extraordinary? Our ancestral teacher Wuzu said, 'Since he had opened a shop, why didn't he answer?' Tell me, what was Deshan's intent? This monk was also quite extraordinary. He jumped out from the assembly and bowed. Deshan struck him. It was like an eagle seizing a swallow, a falcon catching a dove. Now, Fayan raised this and said, 'Great and small Deshan, he made the story into two separate pieces.' One could say he settled the case according to the evidence. Yuanming raised it and said, 'Great and small Deshan, a dragon's head and a snake's tail.' He was also fitting a peg into a hole. How do you understand this case now? If you understand it as two separate pieces, you've missed the point entirely. If you understand it as a dragon's head and a snake's tail, you've also missed the point entirely. Since it's not understood in these ways, how, after all, should it be understood? Tell me, why did these two old worthies raise it in this way? Everyone, try looking with your eyes. The ancients said, 'A lion bites a man; a mad dog chases a clod.' How do you see Deshan now? Therefore, when raising up ten old cases, they are raised in ten different ways. You must get out from under the ancient's intent before it can be called 'raising up an old case.' Take, for example, Layman Fu's saying: 'Night after night embracing the Buddha in sleep, morning after morning rising together still. If you want to know where the Buddha goes, it's just this sound of speech.' Look at Xuansha raising it: 'Great and small Layman Fu, he only recognized the bright and shining, the numinous and aware.' Also, Lingyun, upon seeing peach blossoms, awakened and said, 'Ever since I saw the peach blossoms, until now I have never doubted.' Xuansha said, 'Accurate, very accurate. But I dare guarantee the elder brother is not yet completely through.' Tell me, what was his intent? Xuedou was just like the ancients. First he raised the words of these two, saying, 'These two old worthies, though skilled at cutting the long to supplement the short, and abandoning the heavy to take up the light, tell me, where is the place of cutting the long to supplement the short? Where is the place of abandoning the heavy to take up the light?' These two clearly examined Deshan. Xuedou raised it; why then did he say, 'To see Deshan is still not yet possible'? Xuedou later also just wanted to see this bit of Deshan, and this too was difficult. Later people then gave deviant explanations, saying, 'Fayan and Yuanming were just cutting the long to supplement the short, abandoning the heavy to take up the light.' They just kept making proclamations. What connection does that have? Xuedou raised it, saying, 'What was Deshan like? He was like a general outside the palace gates. He had authority and power. Because he had a sword, when it was time to cut and he did not cut, he also did not invite disorder.' Xuedou raised it like this, and there were also many who misunderstood it. Xuedou had already raised it earlier; why did he raise it again, saying, 'Everyone, do you want to recognize the monk from Silla? He's just a blind man who bumped into a pillar.' Everyone, tell me, where was this monk's blindness? Many people give emotional interpretations, saying, 'When Deshan asked, 'Where are you from?' he should have immediately taken his sitting mat and slapped him across the face!' Fool! If it were like that, Deshan would have let you go. Tell me, after all, where was this monk's blindness?" The Master then struck \[with his staff\].