--- title: "遠菴僼禪師語錄 · 授吳霜崖居士" description: "遠菴僼禪師語錄是清代禪師遠菴本僼的語錄彙編，由弟子元視等人依據駒本印行編纂。該書成書於清朝，反映了當時禪宗的發展脈絡與修行風貌。內容收錄了遠菴禪師的開示、法語、機鋒對答及詩偈，生動體現了臨濟宗的禪法思想，強調直指人心、見性成佛。作為禪宗重要文獻，此語錄不僅傳承了中國佛教的智慧精髓，還為研究清代禪宗史提供了珍貴資料，在佛教典籍中具有較高的學術與修行參考價值。" url: "https://rushiwowen.co/en/r/cmgn09rua0xmll404p7jdo2vk" --- ### 授吳霜崖居士 > Instruction for Wu Shuangya Lay Practitioner 居士初問道於弘覺老人揚之淨慧園，予時掌記室，與士始納交焉。繼而首眾枯木堂，每訊及箇事，閒有睦州之激發、三平之傍通。丙申春，予受湘陰神鼎之請，道過真州，士館于別業，時相叩擊，授以高峰無夢無想主人公話參之，雖未即能爆地斷、碎地折，然潛參密究，孜孜孑孑，未嘗以世務經心，婚嫁未畢，少怠於中耳。茲以闊別既久，積想攸深，乃航一葦西渡過訪，而忻然良晤，復館于書齋，未免追理葛藤舊案。舉初祖遊梁機語問云：「秖如道不識，還是達磨不識？為復武帝不識？」士云：「不落見聞。」即成一偈云：「欲識主人公，正在不識中，本來真面目，非色亦非空。」予笑云：居士二十餘年參禪，且喜知得飯是米做、鍋是銕鑄矣。隨舉女子出定因緣問之，士連下數語皆不契，坐至深夜，著語云：「風送滕王閣，雷轟薦福碑。」予云：「猶屬儱侗，畢竟淆訛在何處？」士遂頌出：「十哲何須兼四科？因材器使不須多，鴛鴦繡出從君看，休把金針當玉梭。」予又徵以趙州勘婆子話，士云：「兩箇無孔銕鎚。」予深喜此番可謂不虛渡江也。然古人云：「我禪如大海，愈入愈深。」居士亦不以得少為足，直欲與維摩老子、龐襄陽把手共行，始為休歇。茲以法物表信，所謂五祖老人云：「吾助汝喜。」他時更得移身換步，到佛祖摸索不著處，不勝加額。復說偈云：「二十年前曾種毒，而今痛處更加錐，始知絕後重甦處，不負生平兩道眉。」又「金粟曾為居士身，居塵不染果超倫，維揚近日風光別，一朵優曇劫外春。」 > A layman first sought the Way from Elder Hongjue at Jinghui Garden. I was then serving as secretary and first made his acquaintance. Later, when he headed the withered-tree hall, he would often inquire into this matter, occasionally using Muzhou's method of galvanizing shocks and Sanping's oblique guidance. In the spring of the bingshen year, while en route to accept an invitation to Shending Temple in Xiangyin, I passed through Zhenzhou; the layman hosted me at his estate. We would constantly challenge each other, and I gave him the koan "Gaofeng's Dreamless, Thoughtless True Master" to investigate. Though he could not burst open and shatter immediately, he diligently and secretly probed, never letting worldly affairs distract him. Even with unfinished marriage matters, he never slackened. Now, after a long separation during which my thoughts of him intensified, he crossed the river alone on a reed-like boat to visit me. Joyfully reunited, I again hosted him in my study, inevitably dredging up old entanglements. I raised the First Patriarch's dialogue with Emperor Wu of Liang, asking: "When Bodhidharma said 'I don't know,' did he not know, or did Emperor Wu not know?" The layman replied: "It doesn't fall within seeing or hearing." Then he composed a verse: "To know the true master— Right within not-knowing. The original true face— Neither form nor emptiness." I laughed and said: "After more than twenty years of Chan practice, you now fortunately realize that rice is made from grains and pots from iron!" Then I raised the story of "The Woman in Samadhi." The layman made several responses, none hitting the mark. At midnight, he offered: "The wind sent him to Prince Teng’s Pavilion; thunder smashed the Blessing-Tablet Stele." I said: "This is still vague. Where, after all, lies the confusion?" He then recited: "Why force ten sages into four categories? Use talent as needed, no more. The embroidered mandarin ducks are yours to see— Don't mistake the golden needle for a jade shuttle." Next, I tested him with Zhaozhou's "Examining the Old Woman" koan. He said: "Two cast-iron hammers with no hole." I was deeply pleased that this crossing of the river had not been in vain. Yet the ancients said, "My Chan is like the ocean: the deeper you enter, the deeper it becomes." The layman should not be content with small gains but strive to walk hand-in-hand with Vimalakirti and Layman Pang, finding rest only then. Now I offer these Dharma objects as tokens of faith, as the Fifth Patriarch said: "I rejoice in your benefit." At a future time, when you can shift your body and change your steps and reach the place where even Buddhas and patriarchs cannot grasp, I will congratulate you endlessly. I add a verse: "Twenty years ago, I planted poison— Now the pain deepens, goaded further. Only then know, from death’s revival, I have not wasted my twin eyebrows." Also, "Gold Millet once took a layman's form, Dwelling in dust undefiled, transcendent. Weiyang’s scenery is different now— A rare udumbara flower, spring beyond kalpas."