---
title: "千巖和尚語錄 · 小參"
description: "千巖和尚語錄是元代禪宗高僧千巖元長的語錄集由弟子嗣詔編錄。該書成於元代臨濟宗發展時期反映了當時禪林的修行與教學風貌。內容收錄千巖元長的開示機鋒問答及詩偈闡揚臨濟宗直指人心見性成佛的宗旨強調在日常中體悟禪機。此語錄是研究元代禪宗特別是臨濟宗傳承與思想的重要文獻對後世禪學發展具有深遠影響在佛教典籍中佔有一席之地。"
url: "https://rushiwowen.co/en/r/cmgn0d37i1mx0l404cb2lckhd"
---

### 小參

杭州天龍禪寺慶讚佛閣僧堂小參，拈拂子云：「大眾！我有一問在你諸人處，你諸人莫有將我問來問我者麼？」僧問：「如何是和尚問處？」師云：「問處也不知。」進云：「古人道：『問在答處，答在問處。』此意如何？」師云：「三十棒付在來日。」進云：「天龍長老為淨心鑒義入山設齋俵嚫，未審有何福報？」師云：「三尺一丈六。」僧禮拜，師云：「因我得禮你。」師乃豎拂子云：「森羅及萬像，一法之所印，是大神咒、是大明咒、是無上咒、是無等等咒，三世諸佛說也說不到、歷代祖師傳也傳不來，唯是上上根器、頂𩕳上豁開正眼、腳跟下一覷覷透，盡十方世界無有一人不是自己、無有一物不在自己光明裏，如千日並照，罄無側影。若是尋光美影，展轉沒交涉，直饒萬里不掛片雲，青天也須喫棒。教中道：『若以色見我、以音聲求我，是人行邪道，不能見如來。』」復豎拂子云：「大眾！見麼？要且不是色。」喝一喝云：「聞麼？要且不是聲。既不是聲、又不是色，既不是見、又不是聞，喚甚麼作邪道？又喚甚麼作如來？泥團土塊眼睛開，如如狗子何曾佛性無？雖然道箇如如，早是變了也。且道變作甚麼？」以拂子劃一劃云：「上劃不長，下劃不短。」

> At Tianlong Temple in Hangzhou, during a small gathering to celebrate the Buddha Pavilion and the monks' hall, the master raised his whisk and said: "Everyone! I have a question for all of you. Is there anyone among you who will bring my question back to ask me?" A monk asked, "What is the master's question?" The master said, "You don't even know the question." The monk pressed further, "The ancients said, 'The question lies in the answer, the answer lies in the question.' What does this mean?" The master replied, "Thirty blows will be dealt tomorrow." The monk asked, "The elder of Tianlong Temple has entered the mountains to offer a meal and distribute alms for the purification of the mind and the discernment of righteousness. What blessings will come from this?" The master said, "Three feet, one zhang, six." The monk bowed. The master said, "Because of me, you bow." The master then raised his whisk and said: "All phenomena and the myriad forms are sealed by the one Dharma. It is the great divine mantra, the great bright mantra, the supreme mantra, the unequalled mantra. The Buddhas of the three times cannot speak it, the ancestral teachers through the ages cannot transmit it. Only those of the highest capacity, with the true eye opened at the crown of the head and seeing through at the soles of the feet, realize that throughout the ten directions, there is not a single person who is not oneself, not a single thing that is not within one's own light—like a thousand suns shining together, leaving no shadow anywhere. But if you seek the light and admire the shadows, you'll only go further astray. Even if the sky is clear for ten thousand miles without a single cloud, the blue sky itself must still taste the stick. The teachings say: 'If you see me in form, or seek me in sound, you are practicing a wrong path and cannot see the Tathagata.'" Again, he raised his whisk and said: "Everyone! Do you see? Yet it is not form." He shouted once and said: "Do you hear? Yet it is not sound. Since it is not sound, nor form, since it is not seeing, nor hearing—what then is called the wrong path? And what is called the Tathagata? A lump of clay opens its eyes—how could a dog ever lack Buddha-nature? Even though we speak of 'thusness,' it has already changed. So what has it changed into?" With his whisk, he drew a line and said: "The line above is not long, the line below is not short."

杭州無用貴長老與無明云：「松江淨心比丘尼為天龍起蓋佛閣僧堂、明樓法堂、東淨西菴種種緣事，今夏畢工，另備物料到山設齋俵嚫，請和尚升座，舉揚正法眼藏、涅槃玅心，追嚴幻居士蔡公及孟賓學錄同登寶所，兼報四恩三有，普令法界之內、血氣之屬知有我宗門中超生越死一段奇特大事。所謂奇特大事者，不是你小智小德、凡愚小可之事。何故？見底大便知底大，知底大便說底大，說底大便做底大，做底大便成底大，成底大無有不大者，人中則為大人、賢中則為大賢、聖中則為大聖，如天普蓋、如地普擎、如虛空普包，虛空普包萬物而無能包之心，此事能包虛空亦無能包之相，所以道：『空生大覺中，如海一漚發。』只要你諸人直下信得及、覷得透，便與釋迦老子不別，元來自己分上有這一段奇特大事，可以超生越死、可以超凡越聖、可以超佛越祖。臨濟云：『你一念清淨光，是你屋裏法身佛。』巖頭云：『一一從自己胸襟中流出，蓋天蓋地去。』幻住和尚云：『父母未生前，那箇是本來面目？』你若見得本來面目，自然生本不生、死本不死，常于日用中轉不可測底機輪，自然活轆轆地，雖在聲色中不為聲色所惑，雖處萬法中不為萬法所移，雖居三界中洞明三界二十五有、善惡果報、苦樂業緣，而無纖毫執著、亦無纖毫所礙，不彈指便入毘盧大莊嚴樓閣之中，現不可說重重樓閣，一一樓閣中現不可說重重境界，一一境界中現不可說重重莊嚴，須彌盧為之床座，香水海為之屎坑，一一屎坑中蛆虫皆現大人之相，一一床座中有大善知識，叱文殊為奴，以普賢為婢，行棒行喝，接上上大機，至於種種說法、種種利生，無一塵不是道場、無一法不是佛事，交光相羅，如帝珠網，互相攝入，互相顯現，一一出生，重重無盡。有般瞎漢便道：『此是表顯之說，和尚莫錯。』又有般道：『金屑雖貴，落眼成翳。』癡人不可與你說夢。你這裏信得及，皆吾心之常分，初不假於他術。苟有纖毫信之不及，及之不盡，便為滲漏，便成滯礙，如何能拈一莖草作丈六金身，插一莖草而建梵剎，向一莖草上現瓊樓玉殿耶？白雲端和尚云：『若端的得一回汗出，便向一莖草上現出瓊樓玉殿；若未端的得一回汗出，縱有瓊樓玉殿，卻被一莖草蓋卻。』作麼生得一回汗出去？自有一雙窮相手，不曾容易舞三臺。後來大慧和尚拈云：『一莖草上現瓊樓玉殿，決定可信；瓊樓玉殿被一莖草蓋卻，莫被他熱瞞。』徑山與麼道，與已得一回汗出者說；若未得一回汗出，不得疑著。夫謂善知識者，是大因緣，解粘去縛，蓋是尋常，奪食驅耕，還它敏手。白雲張千鈞之弩，豈為鼷鼠發機？大慧垂四海之鉤，只要獰龍上釣。且道無明者裏作麼生？既有一雙窮相手，不妨容易舞三臺。久立，珍重。」

> Hangzhou's Elder Wuyonggui and Wuming said: "The nun Jingxin of Songjiang has built a Buddha hall, a monastic hall, a bright tower, a Dharma hall, an eastern purification room, a western hermitage, and various other structures for the heavenly dragons. This summer, the work was completed. She has also prepared materials to come to the mountain, offer a vegetarian feast, distribute alms, and invite the venerable master to ascend the seat to expound the Treasury of the True Dharma Eye, the Wondrous Mind of Nirvana, to honor the memory of the layman Cai Huan and the scholar Meng Bin, enabling them to ascend together to the precious realm. This is also to repay the four kindnesses and the three realms, universally enabling all within the Dharma realm, all sentient beings with blood and breath, to know that within our school there is this extraordinary, great matter of transcending birth and death. This so-called extraordinary, great matter is not something for your petty wisdom, petty virtue, ordinary foolishness, or trivial affairs. Why? If your seeing is great, then your knowing is great. If your knowing is great, then your speaking is great. If your speaking is great, then your doing is great. If your doing is great, then your accomplishment is great. When accomplishment is great, there is nothing that is not great. Among humans, you become a great person; among the worthy, a great worthy; among sages, a great sage. It is like the sky universally covering, like the earth universally supporting, like empty space universally encompassing. Empty space universally encompasses all things, yet it has no mind that does the encompassing. This matter can encompass empty space, yet it also has no form that does the encompassing. Therefore it is said: 'Empty space arises within the great awakening, like a single bubble arising in the ocean.' It only requires that each of you directly believes thoroughly and sees through clearly. Then you are no different from old man Shakyamuni. Originally, within your own share, there is this extraordinary, great matter. It can transcend birth and death, transcend the ordinary and surpass the sage, transcend the Buddha and surpass the patriarch. Linji said: 'Your one thought of pure, clear light is the Dharmakaya Buddha within your house.' Yantou said: 'Each and every one flows from within your own breast, covering heaven and covering earth.' Venerable Huanzhu said: 'Before your father and mother gave birth to you, what was your original face?' If you see your original face, naturally birth is originally unborn, death is originally undying. Constantly, within daily activities, you turn the unfathomable wheel of opportunity, naturally lively and vibrant. Though amidst sights and sounds, you are not confused by sights and sounds. Though dwelling within the myriad dharmas, you are not moved by the myriad dharmas. Though residing within the three realms, you clearly penetrate the three realms, the twenty-five states of existence, the karmic retributions of good and evil, the causes and conditions of suffering and happiness, yet without the slightest attachment, also without the slightest obstruction. In less than a snap of the fingers, you enter the great, adorned tower of Vairocana, manifesting unspeakably numerous, layered towers. Within each tower, manifesting unspeakably numerous, layered realms. Within each realm, manifesting unspeakably numerous, layered adornments. Mount Sumeru serves as the bed and seat. The fragrant seas serve as the latrine pits. Within each latrine pit, the maggots all manifest the form of great beings. Upon each bed and seat, there are great wise advisors, scolding Manjushri as a slave, using Samantabhadra as a maidservant, wielding the staff and shouting, connecting with the highest, great capacity. As for the various teachings, the various benefits for beings, there is not a single speck of dust that is not a place of practice, not a single dharma that is not Buddha's work. Their lights interweave like the net of Indra's pearls, mutually containing, mutually revealing, each one giving birth, layer upon layer, inexhaustible. There are some blind fellows who then say: 'This is metaphorical talk, Venerable, don't be mistaken.' Others say: 'Though gold dust is precious, in the eye it becomes a cataract.' It is pointless to tell dreams to fools. If you believe thoroughly here, it is all the constant portion of my own mind, originally not relying on other techniques. If there is the slightest bit of disbelief, or belief that is not complete, then it becomes a leak, becomes an obstruction. How then can you pick up a blade of grass and make it a sixteen-foot golden body, insert a blade of grass and establish a Brahma monastery, upon a single blade of grass manifest jeweled towers and jade palaces? Venerable Baiyun Duan said: 'If you truly break out in a sweat once, then upon a single blade of grass you can manifest jeweled towers and jade palaces. If you have not truly broken out in a sweat once, even if there are jeweled towers and jade palaces, they will be covered over by a single blade of grass.' How do you manage to break out in a sweat once? 'One naturally has a pair of destitute hands, yet has not easily danced the three platforms.' Later, Venerable Dahui raised this and said: 'Manifesting jeweled towers and jade palaces upon a single blade of grass—this is definitely believable. Jeweled towers and jade palaces being covered by a single blade of grass—don't be fooled by his heat.' When Jingshan speaks like this, it is spoken to those who have already broken out in a sweat once. If you have not broken out in a sweat once, do not harbor doubts. Now, what is called a wise advisor is a great cause and condition. Releasing glue and removing bonds—this is ordinary. Snatching food and driving the plow—return it to the deft hand. Baiyun draws a thousand-pound bow—would he release the trigger for a mere mouse? Dahui lowers a hook across the four seas—he only wants the fierce dragon to take the bait. Now tell me, what about here with Wuming? Since one has a pair of destitute hands, one might as well easily dance the three platforms. You have been standing long. Take care."

東陽法界寺，小參：「世尊乞食，入於王城；千巖下山，游於此地。眾中莫有共相證據者麼？」問答不錄拈拄杖，云：「大眾見麼？」喝一喝，云：「大眾聞麼？聞聲悟道，見色明心。汝諸人總見、總聞，作麼生是你明底心、悟底道？若識得無明拄杖子，便識得自己主人翁；既識得自己主人翁，又喚甚麼作明底心、悟底道？」良久，顧視左右，云：「但以假名字，引導一切人。茲者，承萬里山召予一眾午齋，令陞此座，舉唱宗乘，開發未悟。汝諸人各各有一對眼睛烏律律地、有一雙耳朵虛靈靈地，肚饑便要喫飯、內逼便要屙屎。豈不是你諸人底喫飯、屙屎？佛眼裏放光，照見山河大地；耳裏放光，照見一切音聲。」復拈拄杖，云：「豈不是色是佛色？」喝一喝，云：「豈不是聲是佛聲？這裏明得、悟得，喫法界山主午齋不曾咬破一粒米。如或未然，聽取一頌：『雙塔崔嵬聳碧空，東陽獨此梵王宮；義烏有箇無明老，拄杖攜來見主翁。』作麼生是賓主互換底句子？」卓拄杖一下，下座。

> At Dongyang's Fajie Temple, a brief teaching session: "The World-Honored One entered the royal city to beg for alms; a thousand cliffs descend, yet he wanders in this very place. Among the assembly, is there no one who can mutually verify this?" He lifts his staff and says, "Do you all see it?" He shouts once and says, "Do you all hear it? Hearing the sound, awaken to the Way; seeing form, illuminate the mind. You all see and hear—so what is this mind you illuminate, this Way you awaken to? If you recognize the staff of ignorance, then you recognize your own master. Having recognized your own master, what then do you call the illuminated mind and the awakened Way?" After a long pause, he looks left and right and says, "It is only through provisional names that all beings are guided. Now, at the invitation of Wanli Mountain, I have been asked to share the midday meal with this assembly, ascend this seat, expound the ancestral teachings, and open the understanding of those yet unawakened. Each of you has a pair of bright, clear eyes and a pair of empty, alert ears. When hungry, you eat; when nature calls, you relieve yourselves. Isn’t this your own eating and relieving? In the Buddha’s eye, light shines forth, illuminating mountains, rivers, and the great earth; in his ear, light shines forth, illuminating all sounds." Again, he lifts his staff and says, "Is this not form as Buddha-form?" He shouts once and says, "Is this not sound as Buddha-sound? If you understand and awaken here, then in eating the midday meal offered by the master of Fajie Mountain, you have not bitten through a single grain of rice. If not yet, then listen to this verse: 'Two pagodas tower high, piercing the azure sky; In Dongyang stands this solitary Brahma’s palace. In Yiwu, there is an old fellow of ignorance, Carrying his staff to meet the master.'" He strikes his staff once and descends from the seat.

檀越樓子賢薦母請對靈小參，拈瓶中花云：「大眾見麼？會麼？世尊拈起一枝花，迦葉便乃微微而笑；老僧拈起一枝花，眾中莫有微笑者麼？」問答不錄復云：「舉一不得舉二，放過一著，落在第二。世尊拈花，迦葉微笑，已是第二頭、第三首。老僧與麼提唱、大眾與麼儼臨，且道明得甚麼事？不見道：『吾有正法眼藏、涅槃玅心分付于汝，汝當流布，無令斷絕。』只如今日故檀越老安人李氏娘子五七之辰，他令嗣子賢、子潤、子瑞及諸孫、闔宅貴眷設齋供養佛僧，請無明升于此座，舉揚正法眼藏、涅槃妙心。老安人涅槃與諸佛涅槃同耶？不同耶？若言同，諸佛是黃金丈六之身、老安人是父母所生之身，法身、色身本無二相。正與麼時，作麼生道得諦當？一句道得，不惟老安人便登佛位，亦令現前一種若見、若聞，同成正覺；如或未然，無明又打葛藤瞞你諸人去也。」復拈花云：「妙性圓明，離諸名相，本來無有；世界眾生，因妄有生、因生有滅。生滅名妄、滅妄名真。無明手中一枝花真耶？妄耶？生耶？滅耶？有耶？無耶？眾生耶？世界耶？名相耶？妙性耶？釋迦老子即今在者一枝花上，於一花中現百千萬葉，於一一葉中現百千萬世界，于一一世界中現百千萬佛身，於一一佛身中現百千萬種光明，於一一光明中現百千萬種相好，令百千萬種眾生有眼者見、有耳者聞、有身者知、有心者覺，所謂見聞知覺無障礙，聲香味觸常三昧。一切眾生既如是，十方諸佛亦如是，生底檀越亦如是，死底檀越亦如是，無明老漢亦如是，現前大眾亦如是。如是之法，如是如是，不是強為，法如是故。所以雲門大師云：『聞聲悟道，見色明心。觀音菩薩將錢買胡餅，放下手卻是饅頭。』你若識得雲門底胡餅，便是今日喫底饅頭，麥裡有麵，米裡有飯，不出門見天下，不動步游十方，不彈指開彌勒重重樓閣之門，不開口常轉如是經，百千萬億卷正法眼藏，兩手分付涅槃妙心，更非別人。只如僧問馬祖：『如何是佛？』祖云：『即心是佛。』其僧言下大悟，便信自心是佛。六根門中塵塵是佛之光明，萬法境上種種是佛之妙用，生本不生，死本不死。所以老僧道：『檀越老安人，即今已成佛，蔭庇諸兒孫，倍增無量福。』畢竟以何為據？」復拈花云：「一花一國一如來，無影枝頭葉葉開，遍界光明遮不得，黃金地上玉樓臺。」下座。

> The patron Lou Zixian requested a sermon for his late mother's spirit. The master raised a flower from the vase and said, "Do you all see this? Do you understand? When the World-Honored One raised a single flower, Mahākāśyapa responded with a subtle smile. Now this old monk raises a flower—is there anyone in the assembly who will smile?" <note place="inline">Questions and answers are not recorded here.</note> He continued, "To raise one is not to raise two. If you let go of the first move, you fall into the second. When the World-Honored One raised the flower and Mahākāśyapa smiled, that was already the second head, the third face. Now this old monk speaks in this way, and the assembly gathers solemnly like this—what matter is being clarified? Have you not heard it said: 'I entrust to you the True Dharma Eye Treasury, the wondrous mind of Nirvāṇa. You must propagate it widely and not let it be cut off.' Today, on the occasion of the fifth seventh-day memorial of the late patron, the elderly lady of the Li family, her sons Zixian, Zirun, Zirui, along with all her grandchildren and the noble household, have prepared offerings to the Buddha and the Sangha. They have invited Wuming to ascend this seat and expound the True Dharma Eye Treasury, the wondrous mind of Nirvāṇa. Is the Nirvāṇa of the elderly lady the same as the Nirvāṇa of all Buddhas, or different? If you say they are the same, the Buddhas are golden bodies sixteen feet tall, while the elderly lady was a body born of parents. Yet the Dharma-body and the form-body are originally not two appearances. At just such a moment, how can you speak accurately? If you can utter one phrase correctly, not only will the elderly lady immediately ascend to Buddhahood, but all those present who see and hear will also together attain perfect enlightenment. If not, Wuming will again spin tangled vines to deceive you all." Again he raised the flower and said, "The wondrous nature is perfectly clear, apart from all names and forms, originally nonexistent. Worlds and sentient beings arise due to delusion; because there is arising, there is ceasing. Arising and ceasing are called delusion; extinguishing delusion is called truth. Is the flower in Wuming's hand true or deluded? Arising or ceasing? Existent or nonexistent? Sentient beings or worlds? Name and form or wondrous nature? The old man Śākyamuni is right now within this single flower. In one flower, he manifests hundreds of thousands of leaves; on each leaf, he manifests hundreds of thousands of worlds; in each world, he manifests hundreds of thousands of Buddha-bodies; in each Buddha-body, he manifests hundreds of thousands of kinds of light; in each light, he manifests hundreds of thousands of kinds of excellent marks, enabling hundreds of thousands of kinds of sentient beings—those with eyes to see, those with ears to hear, those with bodies to know, those with minds to awaken. This is what is called seeing, hearing, knowing, and awakening without obstruction; sounds, scents, tastes, and touches always in samādhi. All sentient beings are thus; all Buddhas of the ten directions are thus; the living patron is thus; the deceased patron is thus; this old man Wuming is thus; the present assembly is thus. Such is the Dharma; thus, thus—it is not forced to be so, for the Dharma is thus by nature. Therefore, Master Yunmen said, 'Hearing sound, one awakens to the Way; seeing form, one clarifies the mind. Guanyin Bodhisattva took money to buy a sesame cake, but when she put it down, it turned into a steamed bun.' If you recognize Yunmen's sesame cake, it is the steamed bun you eat today. Within wheat there is flour; within rice there is cooked rice. Without leaving the gate, one sees the whole world; without taking a step, one travels the ten directions; without snapping the fingers, one opens the doors of Maitreya's layered pavilions; without opening the mouth, one constantly turns such a sutra—hundreds of thousands, millions, billions of scrolls of the True Dharma Eye Treasury, with both hands entrusting the wondrous mind of Nirvāṇa, and it is no one else. Just as a monk asked Mazu, 'What is Buddha?' Mazu said, 'This very mind is Buddha.' That monk was greatly enlightened upon hearing this and believed that his own mind is Buddha. Within the six sense gates, every speck of dust is the radiance of Buddha. In all phenomena and realms, every kind is the wondrous function of Buddha. Birth is originally unborn; death is originally undying. Therefore, this old monk says: 'The patron, the elderly lady, has now become Buddha, sheltering all her descendants, increasing immeasurable blessings.' After all, what is the proof?" Again he raised the flower and said, "One flower, one land, one Thus-Come One. On the branch without shadow, leaf after leaf opens. Light fills the world, nothing can conceal it—on the golden ground, a jade tower stands." He then descended from the seat.