---
title: "天界覺浪盛禪師全錄 · 黃檗麈談茶話"
description: "天界覺浪盛禪師全錄是明代高僧覺浪道盛的語錄文集由弟子大成大然等人編集整理後附杖門隨集覺浪道盛活躍於明末清初禪宗曹洞宗重要傳人其思想融合儒釋道三教全錄收錄其上堂法語書信偈頌等內容闡釋禪法心要與修行見地反映了明末禪林的思潮與實踐該文獻對研究明清佛教史禪宗思想流變及三教合一趨勢具有重要價值是了解當時禪宗風貌的關鍵典籍之一"
url: "https://rushiwowen.co/en/r/cmgn0b7lg193wl4042ete9z8d"
---

### 黃檗麈談茶話

> Whiskey Talk Over Tea at Huangbo's

師在黃檗與陳司寇、以直二公圍爐。司寇公問：「向於此中用心不得明白，何也？」師曰：「此正公不肯直下便見，要將心會道理故耳。」公急曰：「是，是。正以覿面隔一重便不得見。」師曰：「世出世法皆有單刀直入之捷，纔著意言分別便惑亂也。若欲與人解惑發智，又須有善巧方便耳。如齊桓公與管仲出郊見鬼致疾，及聞皇子告敖言：『有見如此鬼者當霸。』桓公輾然一笑而愈。此非分別成疾，復以意言釋疑乎？予前日正以此意作詩寄梅中丞公，或管仲佯為不見而使之乎？」公甚奇之，因舉揚大年八角磨盤空裏走頌，師曰：「公雖是恁麼舉，且道八角磨盤如何向空裏走聻？」公沉思，師曰：「向道要見直下便見，不可向磨盤上安眼睛鼻孔也。」公爽然喜極。次日，公曰：「昨深感大師示不肯直下便見一語，乃知往往皆是自不肯承當耳。」師曰：「承當箇事亦不容易。前者與李太宰談及彼令即，當時因唐宜之與言八識不肯信，及臨終曰：『惜不能修書與唐宜之，言我今知有八識也。』予曰：『學貴乎自信，此正是知之為知之也。若今人聞禪便謂知禪，聞道便謂知道，此輩終身自障，不得真見禪見道也。若令即者不知，既不輕信，若肯信，則必有真知矣，又安得此人與之入此道哉？』」陳公曰：「此正所謂當觀時節因緣耳。」師曰：「古人謂時雨之化，蓋亦因其種性成熟耳。杜詩云：『欲覺聞晨鐘，令人發深省。』若非欲覺，雖每日聞鐘，熟能發深省哉？即此欲覺二字，乃千聖傳心之妙，如孔子呼曾子，唯是欲覺之候也，諸門人仍不覺耳。故不能開悟者，以中心之生意未發，如桃仁、杏仁之在核中，皆未有浸入之功、薰發之力，其仁中之枝葉花果，皆藏隱未得發現也，故吾佛稱為悟無生法忍。忍者，仁也，藏也，即如來藏心也。以能藏萬法於一心，又能藏一心於萬法也，即無生無不生之種智也，即至誠無息天命之性也，即太極含二五之純粹精也，即歸根復命、窅窅冥冥、其中有精也。不然，貞下安能復起元哉？故參必須開示悟入此歸元之旨，不然，隨照愈出而愈失宗矣。」公大喜曰：「欲覺與法忍數語，誠發千古未發。」師曰：「此亦因機指點耳。種杏仁核，正有事在。」

> The Master was sitting around the fire with Minister Chen and another official, Mr. Yi, at Huangbo. Minister Chen asked, "I have been trying to apply my mind to this, but I cannot seem to understand it clearly. Why is that?" The Master said, "This is precisely because you are unwilling to see it directly, right now. You insist on trying to grasp the principle through your intellect." The Minister quickly replied, "Yes, yes. It is exactly because there is a single veil between me and the truth that I cannot see it." The Master said, "Both worldly and transcendental matters have a shortcut—a single, direct thrust. The moment you start deliberating and discriminating, you become confused. If you wish to help others resolve their doubts and awaken their wisdom, you must have skillful means. Consider Duke Huan of Qi and Guan Zhong. When they went outside the city and saw a ghost, the Duke fell ill. But when he heard Prince Gao tell him, 'Whoever sees such a ghost will become a hegemon,' he laughed heartily and was cured. Wasn't this a case where discrimination caused the illness, and then words and meaning dispelled the doubt? The other day, I sent a poem on this very idea to Grand Secretary Mei. Perhaps Guan Zhong pretended not to see the ghost in order to help the Duke?" The Minister was greatly amazed by this, and then brought up Yang Danian's verse about the eight-cornered millstone spinning through empty space. The Master said, "Though you raise it this way, tell me—how does the eight-cornered millstone spin through empty space?" The Minister fell into deep thought. The Master said, "I told you—to see, you must see directly, right now. You cannot attach eyes and nostrils to the millstone." The Minister was suddenly and joyfully enlightened. The next day, the Minister said, "Yesterday I was deeply moved by your words about being unwilling to see directly. I now realize that it is often I myself who am unwilling to take it on." The Master said, "Taking it on is not easy either. Previously, I spoke with Grand Secretary Li about his son. At the time, Tang Yizhi had tried to explain the eight consciousnesses to him, but he would not believe it. Yet on his deathbed he said, 'I regret I cannot write to Tang Yizhi and tell him that now I know there are eight consciousnesses.' I said, 'In learning, what matters is self-confidence. This is precisely what is meant by "knowing that you know." If people today hear of Chan and claim to know Chan, hear of the Way and claim to know the Way, such people block themselves for life and never truly see Chan or the Way. As for that son—he did not know, so he would not believe lightly. But had he been willing to believe, he would have come to true knowledge. How could we find such a person to bring into this path?'" Minister Chen said, "This is exactly what is meant by observing the season and conditions." The Master said, "The ancients spoke of the transformation brought by timely rain—it is because the seed's nature has ripened. Du Fu's poem says: 'On the verge of awakening, one hears the morning bell, stirring deep reflection.' If one is not on the verge of awakening, even hearing the bell daily—who would be deeply stirred? These two words, 'verge of awakening,' are the subtle essence transmitted by all sages. When Confucius called out to Zengzi and he responded 'Yes,' that was the moment of being on the verge of awakening—yet the other disciples remained unawakened. Therefore, those who cannot awaken are like kernels in which the life-force has not yet stirred: the peach pit and apricot pit inside their shells have not yet been soaked or stimulated, so the branches, leaves, and flowers hidden within cannot emerge. Thus, the Buddha spoke of awakening to the patient endurance of non-arising. 'Patient endurance' refers to the kernel, the hidden—it is the Tathagata's store-mind. It can store all phenomena within one mind, and also store one mind within all phenomena. It is the seed-wisdom of neither arising nor not-arising. It is the nature of ceaseless sincerity and heavenly mandate. It is the pure and essential kernel of the Supreme Ultimate containing yin and yang and the five elements. It is returning to the root and restoring destiny—dark and deep, yet containing essence within. Otherwise, how could the renewal of spring arise after the completion of winter? So one must practice by opening up, showing, awakening to, and entering this return to the origin. Otherwise, the more one follows the light, the further one strays from the essential." The Minister was overjoyed and said, "Your words on 'verge of awakening' and 'patient endurance' truly bring forth what has never been said in a thousand ages." The Master said, "This too is just pointing the way according to the student's capacity. Planting the apricot kernel—that is precisely where the work lies."

李長庚曰：「世無不知看杏花者，誰知一樹千花，在此核中之仁乎？可惜見核而紙裏之耳。吾師婆心，是誰知感？」

> Li Changgeng said: "Everyone in the world knows how to admire the apricot blossoms, but who realizes that a tree of a thousand flowers lies within the kernel of the fruit? It’s a pity that people see only the kernel and wrap it in paper, never looking deeper. My teacher’s compassionate heart—who truly understands and feels it?"