---
title: "高峰原妙禪師禪要 · 開堂普說"
description: "高峰原妙禅师是宋末元初临济宗高僧。其语录《高峰原妙禅师禅要》由侍者持正记录，参学洪乔祖编集。内容收录其上堂法语、开示、偈颂等，系统阐述看话禅修行精髓，强调疑情与生死心切，风格峻烈直指人心。该书是研究宋元禅风特别是看话禅的重要文献，对后世汉传佛教禅修实践影响深远，被誉为参禅悟道的重要指南。"
url: "https://rushiwowen.co/en/r/cmex4v3ai02wel404rh3tebp3"
---

### 開堂普說

> Opening Lecture: Universal Discourse

僧問。十方同聚會。箇箇學無為。此是選佛場。心空及第歸。龐居士恁麼道。還有為人處也無。師云有。進云。畢竟在那一句。師云。從頭將問來。進云。如何是十方同聚會。師云。龍蛇混雜。凡聖交參。進云。如何是箇箇學無為。師云。口吞佛祖。眼蓋乾坤。進云。如何是選佛場。師云。東西十萬。南北八千。進云。如何是心空及第歸。師云。動容揚古路。不墮悄然機。進云。恁麼則言言見諦。句句朝宗。師云。你甚處見得。僧喝。師云。也是掉棒打月。進云。此事且止。只如西峰今日。十方聚會。選佛場開。畢竟有何祥瑞。師云。山河大地。萬象森羅。情與無情。悉皆成佛。進云。既皆成佛。因甚學人不成佛。師云。你若成佛。爭教大地成佛。進云。畢竟學人過在甚麼處。師云。湘之南潭之北。進云。還許學人懺悔也無。師云。禮拜著。僧纔拜。師云。獅子咬人。韓獹逐塊。師乃豎拂。召大眾云。此是選佛場。心空及第歸。怜悧漢。若向者裏見得。便見龐居士安身立命處。既見龐居士安身立命處。便見從上佛祖安身立命處。既見佛祖安身立命處。便見自己安身立命處。既見自己安身立命處。不妨向者裏拗折拄杖。高掛鉢囊。三條椽下。七尺單前。咬無米飯。飲不濕羮。伸脚打眠。逍遙度日。若是奴郎不辨。菽麥不分。抑不得已。按下雲頭。向虗空裏。書一本上大人。教諸人依㨾畫猫兒去也。山僧昔年在雙徑歸堂。未及一月。忽於睡中。疑著萬法歸一。一歸何處。自此疑情頓發。廢寢忘餐。東西不辨。晝夜不分。開單展鉢。屙屎放尿。至於一動一靜。一語一默。總只是箇一歸何處。更無絲毫異念。亦要起絲毫異念。了不可得。正如釘釘膠粘。撼搖不動。雖在稠人廣眾中。如無一人相似。從朝至暮。從暮至朝。澄澄湛湛。卓卓巍巍。純清絕點。一念萬年。境寂人忘。如癡如兀。不覺至第六日。隨眾在三塔諷經次。擡頭忽覩五祖演和尚真。驀然觸發日前仰山老和尚問拖死屍句子。直得虗空粉碎。大地平沈。物我俱忘。如鏡照鏡。百丈野狐。狗子佛性。青州布衫。女子出定話。從頭密舉。驗之無不了了。般若妙用。信不誣矣。前所看無字。將及三載。除二時粥飯。不曾上蒲團。困時亦不倚靠。雖則晝夜東行西行。常與昏散二魔。輥作一團。做盡伎倆。打屏不去。於者無字上。竟不曾有一餉間省力。成片自決之後。鞠其病源。別無他故。只為不在疑情上做工夫。一味只是舉。舉時即有。不舉便無。設要起疑。亦無下手處。設使下得手疑得去。只頃刻間。又未免被昏散打作兩橛。於是空費許多光陰。空喫許多生受。略無些子進趣。一歸何處。却與無字不同。且是疑情易發。一舉便有。不待返覆思惟計較作意。纔有疑情。稍稍成片。便無能為之心。既無能為之心。所思即忘。致使萬緣不息而自息。六窓不靜而自靜。不犯纖塵。頓入無心三昧。忽遇喫粥喫飯處。管取向鉢盂邊摸著匙筯。不怕甕中走却鼈。此是已驗之方。決不相賺。如有一句誑惑諸人。自招永墮拔舌犂耕。現前學般若菩薩。必要明此一段大事。不憚山高水闊。得得來見西峰。況兼各各然指然香。立戒立願。礪齒磨牙。辦鐵石志。既有如是操略。如是知見。切須莫負自己初心。莫負父母捨汝出家心。莫負新建僧堂檀信心。莫負國王大臣外護心。直下具大信去。直下無變異去。直下壁立萬仞去。直下依㨾𦘕猫兒去。𦘕來𦘕去。𦘕到結角羅紋處。心識路絕處。人法俱忘處。筆端下驀然突出箇活猫兒來。㘞。元來盡大地是箇選佛場。盡大地是箇自己。到者裏說甚龐居士。直饒三乘十地膽喪魂驚。碧眼黃頭容身無地。然雖如是。若要開鑿人天眼目。發揚佛祖宗猷。更須將自己與選佛場。鎔作一團。颺在百千萬億世界之外。轉身移步。向威音那邊更那邊打一遭。却來喫西峰痛棒。大眾。既是和自己颺了。又將甚麼喫棒。忽有箇不顧性命底漢子。聞恁麼舉。出來掀倒禪床。喝散大眾。是則固是。要且西峰師子巖未肯點頭在。

> A monk asked, "The layman Pang said, 'Gathered from all ten directions, each one studies the unconditioned. This is the place for selecting Buddhas; with an empty mind, you pass the exam and return.' Did he really have a way to help people, or not?" The master said, "He did." The monk said, "Then which line contains it?" The master said, "Bring your questions from the beginning." The monk said, "What is 'gathered from all ten directions'?" The master said, "Dragons and snakes mixed together, ordinary and sacred interwoven." The monk said, "What is 'each one studies the unconditioned'?" The master said, "The mouth swallows Buddhas and patriarchs; the eyes cover heaven and earth." The monk said, "What is 'the place for selecting Buddhas'?" The master said, "East to west, a hundred thousand; south to north, eight thousand." The monk said, "What is 'with an empty mind, you pass the exam and return'?" The master said, "Expression changes on the ancient road, without falling into the trap of stillness." The monk said, "Then every word sees the truth, every phrase returns to the source." The master said, "Where do you see that?" The monk shouted. The master said, "That's still beating the moon with a stick." The monk said, "Let's set this aside. Now, on Western Peak today, with this gathering from the ten directions and the opening of this place for selecting Buddhas, what good omens are there?" The master said, "Mountains, rivers, and the great earth, the myriad phenomena—both sentient and insentient—all become Buddhas." The monk said, "If they all become Buddhas, why don't I become a Buddha?" The master said, "If you became a Buddha, how could the great earth become Buddha?" The monk said, "Then what is my fault?" The master said, "South of the Xiang River, north of the Tan Lake." The monk said, "May I repent?" The master said, "Prostrate yourself." As the monk began to bow, the master said, "A lion bites a man; a Han-dog chases a clod of dirt." The master then held up his whisk and called to the assembly, "This is the place for selecting Buddhas; with an empty mind, you pass the exam and return. Clear-headed ones! If you see it here, you will see where the layman Pang settled his body and established his life. Having seen that, you will see where the Buddhas and patriarchs of old settled themselves. Having seen that, you will see where you yourself settle. Then you can break your staff here, hang up your bowl bag high, and beneath the three beams, before the seven-foot single bed, eat rice without grain, drink soup without wetness, stretch your legs and sleep soundly, passing your days in freedom. But if you cannot tell servant from master, or beans from wheat—well then, I have no choice but to lower my head, write a 'Great Sage' in empty space, and have you all copy it, drawing cats after a pattern. "In my younger days, when I entered the hall at Twin Mountains, before even a month had passed, I fell into doubt while asleep: 'The ten thousand dharmas return to one, where does the one return?' From then on, doubt burst forth in me. I forgot to eat and sleep. I couldn't tell east from west, day from night. Whether spreading my mat, taking my bowl, or even relieving myself—every movement, every word or silence—was nothing but this 'Where does the one return?' There was not a single stray thought. Even if I wanted to have one, it was impossible. It was like being nailed and glued—I could not be shaken. Even in a crowded assembly, it felt like no one was there. From dawn to dusk, from dusk to dawn—clear, pure, towering, unwavering: utterly pure without a speck, one thought spanning ten thousand years. The environment became still, and I forgot myself, like an idiot, like a block of wood. Without noticing, by the sixth day, as I was chanting with the group at the three pagodas, I looked up and suddenly saw the portrait of the old Chan master Wuzu Fayan. Suddenly, it triggered the line about 'dragging a corpse' that old master Yangshan had once asked me, and in that moment, space itself shattered, the great earth sank, both objects and self forgotten— like a mirror reflecting a mirror. The hundred-foot wild fox, the Buddha-nature of a dog, the Qingzhou linen shirt, and the woman leaving samadhi—I examined them all, one by one, and none was unclear. The wondrous function of prajna is indeed no lie! "The word 'no' I had been working on for almost three years. Except for two meals a day, I never sat on my meditation cushion. Even when tired, I didn't lean on anything. Although I walked east and west day and night, I always rolled together with the two demons—dullness and distraction—trying every trick to get rid of them without success. On that word 'no,' I never had even a single moment of ease. After breaking through by myself, I examined the root of my illness; there was no other cause: I had not applied effort on the doubt itself. I merely recited the word. When I recited it, it was there; when I didn't, it wasn't. If I tried to arouse doubt, I found no place to start. Even if I managed to start doubting, within a moment, I'd get split again by dullness and distraction into two pieces. Thus I wasted much time, suffered much hardship, and made no progress at all. "Now 'where does the one return?' is different from the word 'no.' Doubt arises easily. As soon as you raise it, it's there—no need for repeated thinking, calculation, or intent. Once doubt is present and begins to form a solid block, you lose the mind that tries to control. With no controlling mind, thoughts naturally vanish. All conditions cease without being intentionally stopped; the six senses calm without being forced. Without touching a single speck of dust, you suddenly enter the unconditioned samadhi of no-mind. When it comes time to eat your rice or soup, you'll naturally find your spoon and chopsticks by the bowl—no need to fear the eel escaping from the jar! This is a proven method; I am not deceiving you. If I've said a single word to fool you all, may I fall into the hell of the tongueless plowing. "You who now study the bodhisattva prajna must clarify this great matter. If you do not fear high mountains or wide rivers, you come specially to visit Western Peak. Moreover, you burn your fingers and incense, establish precepts, make vows, sharpen your teeth, and prepare a will as hard as iron and stone. Since you have such resolve and such insight, you must not betray your original intention, the heart of your parents who let you leave home, the faith of those who built this new meditation hall, or the protection of the king, ministers, and lay supporters. Right now, have great faith! Right now, have no wavering! Right now, stand like a ten-thousand-foot cliff! Right now, according to the pattern, draw a cat! Draw and draw, until you reach the corners where lines meet—the place where mind and perception end, where people and dharmas are both forgotten. Then, suddenly, from the tip of your brush, a live cat will leap out! Ho! So the whole great earth is this place for selecting Buddhas. The whole great earth is yourself. When you reach this point, what need is there to talk about the layman Pang? Even the three vehicles and ten stages would be terrified; the blue-eyed, yellow-headed would find no place to stand. Yet even so, if you want to open the eyes of humans and gods and spread the ancestral path of the Buddhas, you must melt both yourself and this place for selecting Buddhas into one ball and fling it beyond hundreds of thousands of billions of worlds. Then turn around, walk, and take a stroll on the other side of Before-Sound—the far side of that—and then come back and receive the staff from Western Peak! "All you in the assembly—if you have thrown yourself away, what will you use to receive the staff? If there's a reckless fellow who, hearing this, comes forward to overturn the meditation platform, scatter the assembly—well, that is fine. But be sure: the Lion Rock of Western Peak has not yet nodded its head."