---
title: "費隱禪師語錄 · 寄別山講主"
description: "費隱禪師語錄是明代高僧費隱通容的語錄彙編，由弟子隆琦等人編纂，並附有紀年錄等內容。該書成於明末清初，反映了當時禪宗的發展面貌與思想精髓。內容收錄了費隱禪師的法語、開示、機鋒和詩偈，展現其直指人心、見性成佛的禪風。作為臨濟宗的重要文獻，此語錄不僅傳承了禪門心法，對後世禪修者具有深遠的指導意義，是研究明清佛教史與禪宗思想不可或缺的典籍。"
url: "https://rushiwowen.co/en/r/cmgmz74l900evjs043tol6bof"
---

### 寄別山講主

> Parting from Abbot of Other Mountain

曩與足下邂逅雲門，喋喋口吻，便知有為丈夫，自爾分手，迄今不覺數載矣。不佞住居海󵋆，落落人世，教乘之緣不啻束之高閣，然如來所說一代時教，究其所以然為何事者，端在自己，實謂無遺矣。足下教乘博洽，賢首、慈恩工於平昔，坐席揮麈理應當然，承惠《華嚴品旨》，謹覽一遍，足下以妙嚴一品貫攝三十九品，謂華嚴品品是世主妙嚴，又謂此品是主，餘品是伴，據此亦是一見，但在品品位位當宗門中，意有相乖，足下高明，一舉便知，蓋華嚴意旨雖圓融行布、包博無遺，而在當宗當位其亦圓融行布攝無不盡，何得昧此而反另作一說，恐於當宗當品未必然耳。又以山河大地一時坐斷是事事無礙法界，誤錯甚矣，殊不知一時坐斷乃是得入空境證理無礙，若事事無礙，即山河上明一山河遍入無量山河，且不壞一山河之相，無量山河攝入一山河之內，亦不壞無量山河之相，到此即得迥出於思議之表。古人於內打出，則曰事事無礙，如意自在，手把豬頭，口誦淨戒，趁出婬坊，未還酒債，顧此豈是一時坐斷為事事無礙耶？如此之意教家謂之綱領，綱領不明，至於千言萬語皆是漏逗之餘，所謂一子差而滿盤錯，足下不可不審矣。茲欲面議，俟不至山，故伸此意，充訊起居。

> Previously, I met you by chance at Yunmen, and hearing your spirited words, I already knew you were someone of great potential. Since we parted, it has been several years without realizing it. Living here by the sea, feeling detached from worldly affairs, I have all but put aside my engagement with the teachings. Yet, reflecting on the essence of what the Tathagata proclaimed in his lifetime of teachings, I find it lies entirely within oneself—truly nothing is lacking there. You are thoroughly versed in the teachings, well-versed in the traditions of Xianshou and Cien, and naturally suited to hold the yak-tail whisk and teach from your seat. I have received your \*Essence of the Avatamsaka Chapter\*, and I have reviewed it once. You take the "Sublime Adornments" chapter as encompassing all thirty-nine chapters, suggesting that every chapter is the "Sublime Adornments of the World's Rulers," and that this chapter is primary while the others are auxiliary. This is one perspective. However, when each chapter is considered, its respective position within the school might not align with this view. You, being insightful, will understand immediately. The Avatamsaka's meaning, though it integrates complete interpenetration and discrete arrangement, including all without omission, does, within each teaching and position, also encompass interpenetration and arrangement entirely. Why overlook this and instead propose an alternative theory? I fear it may not hold for the respective chapters and teachings. Furthermore, your statement that "mountains and rivers are simultaneously cut off" as the realm of unimpeded interpenetration of all phenomena is a grave error. You should know that "simultaneously cutting off" refers to entering the emptiness realm and realizing the unimpeded interpenetration of principle. In true interpenetration of all phenomena, amidst mountains and rivers, one mountain-river pervades countless mountains and rivers without destroying the form of any one mountain-river, and countless mountains and rivers are gathered within one mountain-river without destroying their forms either. At this point, one transcends conceptual thought entirely. The ancients, striking out from within this realm, described it as unimpeded interpenetration, freely at ease: holding a pig's head while reciting pure precepts, leaving a brothel without repaying wine debts. Is this, then, the mere "simultaneous cutting off" as unimpeded interpenetration? Such points are what the doctrinal schools call the essential framework. If the framework is unclear, then thousands of words become mere fragments—"one move in error, and the entire board is lost." You must examine this carefully. I wished to discuss this in person, but as you have not been able to come to the mountain, I extend these thoughts and inquire after your well-being.