---
title: "朝宗禪師語錄 · 住虔州龔公山寶華禪寺語錄"
description: "朝宗通忍禅师语录是明代临济宗高僧朝宗通忍的禅门语录，由弟子行导编纂，现存版本依驹泽大学图书馆藏本印行。该书成于明末清初，正值禅宗发展承前启后之际，记录了通忍禅师的开示、法语、机缘对话及参禅要旨，充分展现其峻烈直截的宗风。内容涵盖公案评唱、心性探究与修行实践，是研究明末临济宗思想与禅法流变的重要文献。该语录不仅传承了临济一脉的禅学精髓，亦对后世禅门修行者具有深远的指导意义，在汉传佛教语录体系中占有重要地位。"
url: "https://rushiwowen.co/en/r/cmgn0cqji1kywl404maf9ert9"
---

### 住虔州龔公山寶華禪寺語錄

> Recorded Sayings at Baohua Chan Monastery on Gonggong Mountain, Qianzhou

崇禎癸未年，師到虔州，希有林中丞捐俸為地主，請師開堂。三月初四日入寺，至

> In the year 1643, during the reign of Emperor Chongzhen, the master arrived in Ganzhou. Minister Lin Xiyou of the Forest Administration contributed his official salary to serve as the host, inviting the master to open a teaching hall. On the fourth day of the third lunar month, the master entered the temple.

三門。「明明有箇門，因甚卻道無門為法門？只因恰恰入。」日輪正當午便入是日雨霽。

> Three Gates. "Clearly there is a gate, so why is it said that the gateless is the Dharma Gate? It is precisely because one enters just at the right moment." The sun wheel is directly at noon, and then one enters<note place="inline">On this day, the rain cleared</note>.

佛殿。拈香云：「能禮與所禮，都來是自己，禮得自己時，覿面難思議。」遂拜。

> In the Buddha Hall. Holding incense, he said: "The one who bows and the one being bowed to—both are ultimately oneself. When you bow to your true self, you meet face-to-face what is beyond thought." Then he bowed.

方丈。云：「八十四人善知識，當年多向者裏出，馬師煆煉沒途程，今日依然赤骨律，五湖四海任奔趨，當頭按定無他術。」卓拄杖，云：「此眾無枝葉，唯有諸真實。」

> The Abbot said: "Eighty-four wise teachers of old, many emerged from this very place. Master Ma's forging had no set path, yet today we remain stripped bare. Across the five lakes and four seas, all rush about—but when pressed to the point, there is no other skill." He struck his staff and said: "This assembly has no branches or leaves—only what is true and real."

當日中丞差官設齋請上堂。師於手中接疏云：「發揚古剎家風，言言見諦；決斷現前公案，句句朝宗。事在當機，直須宣白。」維那宣疏畢，師指法座云：「諸法空為座，何從借得來？只須直踏上，步步是蓮臺。」陞座。拈香祝聖罷，次拈香云：「此一瓣香，源溯曹溪，師師嫡授；燈分南嶽，子子親承。嗅著曾經毛孔豁開，觸之更饒汗流遍地。爇向爐中，供養舊住天童禪寺傳曹溪正脈三十四世密雲先師大和尚，用酬法乳之恩。」就座。維那白椎竟，師云：「開選佛場，顯第一義，秖貴英俊道流單刀直入，方報不報之恩，以助無為之化。其或未然，有疑便請決。」問：「為臣盡忠子盡孝，達本窮末了中道，只此名為真實說，皇恩佛恩一齊報。」師云：「更報親恩。」僧禮拜，師云：「全憑補袞調羹手，撥轉如來正法輪。」問：「未住寶華時如何？」師云：「在贛州。」進云：「既住寶華時如何？」師云：「也不離贛州。」進云：「如何是寶華底人？」師便打，乃云：「臣奉於君，至真離向背；子順於母，大道絕中邊。承當則天上人間，擬議則拖泥帶水，現宰官身說法、現比丘身說法，金剛正眼了無儒釋之分，向上宗乘迥絕世間之異。當此祖寥寥落，國事多艱，事同一轍，理切共扶。今日林大檀越以忠孝之心行金湯之事，既捐貲為地主，命說法以開迷，一心輔正，落魔膽於無依；萬里溯源，知嫡孫之有在。所冀國運、法運以俱回，親命、慧命而皆永，豈非過量人發過量智，方能切諳機宜、熟識時務，行此世出世間至奉至順底事？且道奉順一句作麼生？」良久，云：「將此深心奉塵剎，是則名為報佛恩。」下座。

> At noon, the governor sent an official to arrange a vegetarian feast and requested the master to ascend the Dharma seat. The master received the formal invitation in his hand and said: "To uphold the ancient temple's tradition, every word reveals the truth; to resolve the present case, each phrase points to the source. The matter lies with the one who is ready—it must be plainly declared." After the head monk finished reading the invitation, the master pointed to the Dharma seat and said: "All phenomena are empty as the seat—where could it be borrowed from? Simply step directly upon it; every step is a lotus throne." He then ascended the seat. After offering incense and praying for the emperor, he took another stick of incense and said: "This stick of incense traces its source to Caoxi, passed down through an authentic lineage; its light divided from Nanyue, personally received from master to disciple. Smelling it once makes every pore open wide; touching it brings sweat flowing all over the ground. I burn it in the incense burner to offer to my late teacher, the Great Monk Miyun, former abbot of Tiantong Chan Monastery, the thirty-fourth generation transmitter of the true Caoxi lineage, in gratitude for the nourishment of the Dharma milk." He then took his seat. After the head monk struck the wooden block, the master said: "Opening the arena for selecting Buddhas, revealing the supreme meaning—it values only the outstanding practitioners who cut directly to the heart, thereby repaying the unrepayable kindness and aiding the transformation of non-action. If not yet so, those with doubts may now ask for resolution." A monk asked: "As a minister, be utterly loyal; as a child, be utterly filial. Penetrating the root and exhausting the branches, one realizes the Middle Way. This alone is called the true teaching, repaying both the emperor's kindness and the Buddha's kindness at once." The master said: "Repay parental kindness as well." The monk bowed. The master said: "Entirely relying on the hands that mend robes and blend soup, they turn the wheel of the Tathagata's true Dharma." Another asked: "Before residing at Baohua, what was it like?" The master said: "In Ganzhou." The monk pressed: "After residing at Baohua, what is it like?" The master said: "Still not apart from Ganzhou." The monk asked: "What is the person of Baohua?" The master immediately struck him, then said: "A minister serves the ruler—the ultimate truth leaves behind opposition; a child obeys the mother—the great path transcends extremes. To undertake this is to be between heaven and earth; to deliberate is to drag through mud and water. Manifesting as an official to teach the Dharma, manifesting as a monk to teach the Dharma—the true eye of Vajra has no distinction between Confucian and Buddhist; the supreme vehicle is utterly separate from worldly differences. In this time when the ancestral line is sparse and the nation's affairs are full of hardship, the matter is the same track, the principle urges mutual support. Today, the great patron Lin, with a heart of loyalty and filial piety, carries out deeds as firm as metal and moats. Having donated funds as the land's host, he requests the teaching of Dharma to dispel confusion. With single-minded support for the right, he causes demons' courage to fall without reliance; tracing the source over ten thousand miles, he knows the true descendant exists. It is hoped that both the nation's fortune and the Dharma's fortune will turn together, that both parental life and wisdom life will be everlasting. Is this not an extraordinary person manifesting extraordinary wisdom, able to intimately understand what is fitting and be thoroughly acquainted with the times, carrying out this matter of utmost service and obedience in both worldly and transcendent realms? And how to speak of this phrase of service and obedience?" After a long pause, he said: "Dedicate this profound heart to the dust-like realms; this is what is called repaying the Buddha's kindness." He then descended from the seat.

佛誕日，上堂。師云：「年年四月八生日，處處叢林將水潑，寶華舉措異諸方，通身不見些兒溼。為甚如此？三十年後免見道：寶華水漉漉地。」下座。

> On the Buddha's Birthday, the Master ascended the hall and said: "Every year on the eighth day of the fourth month, we celebrate the Buddha's birth. In monasteries everywhere, water is poured in ceremony. Yet here at Baohua, our way is different from others—not a single drop is seen upon our bodies. Why is it so? So that thirty years from now, no one will say: 'Baohua is all wet.'" Then he descended from the seat.

挂鐘板，立兩序，上堂。師云：「馬祖叢林，十方聚會；百丈鐘板，一旦重新。父子既爾同途，古今自然合轍。人天供養，表言外之明宗；左右贊襄，顯當堂之有主。門庭建立，略見一斑；向上提持，更須出脫。」良久，云：「內外安然無一事，不風流處也風流。」卓拄杖，下座。

開爐，結制，上堂。「寶劍頻磨，了無朕跡；真金百煉，愈見光輝。若是皮下有血底，向未舉以前一提，提得、果得，淨然無事，依舊天是天、地是地、山是山、水是水，灼然大死底人境界，然後結緊繩頭，向爐錘之下煆盡差別疑情、透過語言岐路，方是當家種艸，始堪荷負吾宗。若只向乾蘿蔔頭上認得箇乾乾淨淨、不假煆煉、無解無結底見解，自謂滿足，只好諸方領拂子去始得。若是寶華門下，未有插足分在。不是門庭多峭峻，獅林那見埜狐蹤？」下座。

臘月朔，上堂。問答畢，師舉：「當山第一代馬祖道一禪師，僧問：『和尚為甚麼說即心即佛？』祖云：『為止小兒啼。』僧云：『啼止時如何？』祖云：『非心非佛。』僧云：『除此二種人來，如何指示？』祖云：『向伊道不是物。』僧云：『忽遇其中人來時如何？』祖云：『且教伊體會大道。』」師云：「者僧善施挨拶，馬祖曲盡機宜，即非心佛已見郎當，不物體道猶虧簡點。若據今日寶華見處，人外無道，道外無人。既是其中人，全體即是大道，更體會箇甚麼？雖然，若遇其中人來時，正好劈脊便棒。且道是賞伊？罰伊？具眼者辨取。」下座。

臘八，上堂。師云：「據前後際斷之時節，舉目處十方普淨；達始覺合本之因緣，一念中三世了知。知己、知彼，眾生皆具如來；暴富、欺貧，妄執不能證得。」乃顧視左右，云：「我此現前一眾，各各腳跟下放光動地、頂門上括古該今，無不圓成、無不具足。且道還假明星悟也無？」良久，云：「不向如來行處覓，始知恩大實難酬。」下座。

林中丞請上堂。師云：「堂上萱親生此身，須知頂門本母德尤親。大眾！還見從前底本母麼？若也當陽見得，方知大地含靈咸蒙養育，四大性自復，如子得其母，永證金剛無量壽，六根晝夜放光明。如是，則不但報一生之母，歷劫盡報；不但報母一人之恩，君父佛祖之恩盡報。奇哉！大哉！林大檀越今日為太夫人壽誕，命山僧說法報恩。」遂插香，云：「既代檀那九如祝，更用山僧一瓣香。」復召大眾，云：「急著眼覷。」下座。

聖節，上堂。師云：「要識本來尊貴處，一回瞻禮一回親，幾多負義忘恩者，咫尺之間反隔津。」召大眾：「普請同到佛殿拈香，用祝聖壽。」

元旦，上堂。召大眾，云：「面門無位真人又添一歲了也，你們今日忙忙彼此拜年，還曾與者漢拜也未？寶華即今為諸人先施榜樣。」起揖，云：「恭喜。」便下座。復有僧問：「正當揖時，無位真人在甚麼處？」師云：「不見道：兒孫得力，室內不知。」

上堂。舉：「龐居士問馬祖：『不與萬法為侶者是甚麼人？』祖云：『待你一口吸盡西江水即向你道。』」師云：「萬法不侶，早已帶水拖泥；吸盡西江，畢竟不沾涓滴。龐居士一向擔板，點肋點胸；馬大師格外施機，全縱全奪。須知直饒吸盡西江亦未堪駐足，豈可守箇萬法不侶坐在百尺竿頭？雖然，只如吸盡西江底人與萬法不侶底人，且道是同？是別？」良久，云：「全身脫盡無依倚，只為分明得反遲。」下座。

光孝寺請陞座。僧問：「水出高源時如何？」師云：「涓涓不斷流。」進云：「恁麼則廉泉去也。」師云：「腳跟下更須截斷始得。」遂舉：「廉泉曇秀禪師，僧問：『如何是學人轉身處？』秀云：『掃地澆花。』僧云：『如何是學人親切處？』師云：『高枕枕頭。』僧云：『總不恁麼時如何？』秀云：『鶯啼柳上，花發巖前。』」師云：「來機善赴，廉泉一等垂慈；據令直捉，寶華豈隨時尚？設有問：『如何是轉身處？』但向他道：『亂動作麼？』『如何是親切處？』但向他道：『第一不得道在者裏。』『總不恁麼時如何？』但向他道：『也是自生取捨。』且道：與廉泉還有優劣也無？」揮拂子，云：「鴛鴦繡出從君看，不把金鍼度與人。」下座。光孝寺，又名出水寺，又名廉泉寺。

上堂。僧問：「清淨行者不入涅槃，破戒比丘不墮地獄，是甚麼人境界？」師云：「千聖不能傳。」進云：「秦地不收漢不管。」師云：「箭鋒相拄。」乃云：「昔日歸宗僧大悟，師姑原是女人做；今日寶華悟卻無，箇箇男兒是丈夫。悟與不悟既如此，何須者也更之乎？便好當陽急著眼，莫教停待自塗糊。」下座。

上堂。僧問：「不求佛法、不重己靈時如何？」師云：「者樣死漢有甚麼用處？」進云：「恁麼則佛種從緣起。」師云：「兩重公案。」進云：「垂絲千尺，意在深潭；離鉤三寸，請和尚親切道一句。」師連打，云：「速道，速道。」僧無語，師云：「依舊在洪波。」乃云：「鷓鴣叫，黃鸝鳴，春光昨夜已圓成；梅子黃，李子赤，枝頭露出南離色。送往迎來事若何？𩖼𩖼薰風涼入骨。衲僧家，更奇特，青絹扇子手恒持，箇裏了無寒暑蹟。透得者，聞之毛孔豁開；未透者，請向者裏直下便入。」遂舉：「本山第二代西堂智藏禪師，僧問：『有問有答，賓主歷然；無問無答時如何？』堂云：『怕爛卻那？』後僧又問長慶，慶云：『相逢盡道休官好，林下何曾見一人？』」師云：「二老雖具頂門正眼，要且只有殺人刀，未有活人劍。寶華今日若有僧作是問，但向他道：『莫謂山僧曾答你好。』」下座。

聚聖謝居士請上堂。師云：「堂堂獨露主人公，越死超生三界中，為薦亡靈陞座舉，不消一點絕牢籠。且道作麼生點？」良久，云：「切忌當面諱卻。」遂舉：「雲巖禪師不安，道吾問云：『離此殼漏子向甚麼處相見？』巖云：『不生不滅處相見。』吾云：『何不道非不生不滅處，亦不求相見？』後道林圓悟禪師拈云：『或有問道林：「離此殼漏子向甚麼處相見？」只對他道：「何處不逢渠？」』」師云：「不滯一隅，機輪互換，二老貴絕功勛；單提向上，截斷淆訛，道林更為直捷。雖然，宗師家亦無定格，秖貴當機各有出身之路。今日或有問寶華：『離此殼漏子向甚麼處相見？』但對他道：『正抓著山僧癢處。』」居士出問：「先兄去世七七已週，未審向何處安身立命？」師作哀勢，云：「蒼天！蒼天！」下座。

上堂。師云：「思惟卜度，生死根株，覿露現成，佛祖祕要，丹砂九轉點鐵成金，眨上眉毛錯過了也。直饒離卻見聞、絕卻現行，不移跬步全身在裏許，猶是醫死馬見解，何況認箇一切平常，喚作家傳宗旨？如今事不獲已，寶華更將醫死馬底法為諸人更開一路，要得自見自肯，須是千方百計將意根下痠痠澀澀底病抖擻得乾乾淨淨，無一點氣息，驀地甦醒回來。㘞！依舊依舊。只如果到者裏合作麼生？咄！咄！咄！弄潮須是丈夫兒，不打籬邊死雀子。」下座。

開爐，結制，上堂。師云：「大冶洪爐，烹佛烹祖，規模鎔盡，識者罔措。汝等諸人各各頭頂天、腳踏地，行便行、坐便坐，遇茶喫茶、遇飯喫飯，一一天真、一一明玅，諸天捧花無路、外道潛覷無門，灼然好箇紅爐寶華。今日不假鉗錘、不施柴炭，已為諸人煆盡聖凡、烹盡佛祖了也，有甚規模在那裏？」乃左右顧視，云：「直須脫體承當去，免見耳為下劣人。」下座。

上堂，師云：「當陽獨露主人公，世界身心徹底通，萬象頭邊渾是我，我無纖影落胸中。橙黃橘綠三冬意，日淡風清二氣功，觸處現成忘計較，毘盧頂上古家風。」下座。

旋元禪人請上堂。舉：「《楞嚴經》道：『昏擾擾相以為心性，一迷為心，決定惑為色身之內，不知色身外洎山河、虛空、大地咸是玅明真心中物。』」師云：「你諸人莫見與麼道，便離卻色身，別求玅明真心。須知無為真佛實在我身，身心一如，身外無餘，既無內外之跡，亦無迷悟之殊。」乃豎拂子，召大眾，云：「看！看！者便是諸人隨處發現底時節。若也直下歸根得旨，則根根塵塵了無蹤蹟可覓，自然覿體現前。且不離當處一句作麼生道？東嶺雲生西嶺白，前山花發後山紅。」下座。

## 朝宗禪師語錄卷第二