---
title: "青原愚者智禪師語錄 · 室中正訓"
description: "青原愚者智禅师语录是清代禅宗高僧青原愚者智禅师的言行记录，由弟子兴磬和兴斧编集。该书成书于清初，反映了当时禅宗的发展面貌与修行实践。内容涵盖禅师的开示、公案、机锋对话及修行要旨，集中体现了临济宗的禅风与心性思想。作为禅宗重要文献，该语录为研究明清佛教禅学提供了珍贵资料，在佛教史上具有承前启后的地位，对后世禅修者具有指导意义。"
url: "https://rushiwowen.co/en/r/cmgn0ggvy04f2jl04wyqno1rq"
---

### 室中正訓

> Instruction for the Hall

佛有一語三昧、正語三昧、愛語三昧，學者先從正語入，將世味、道味劈作兩開，只要作得主，不為外物轉。立志既定，根基堅固，始有信入參究分。《起信論》曰：「眾生有自力廣聞取解者，或自力少聞多解者，或無自力因廣論得解者，或樂總持少聞攝多義取解者，雖以無思契同，必從聞解信入。」靈源曰：「法門有樂說者，以無言為非；有尚默者，以多語為過。皆據一知一見為局量，而不知無量之量為通途也。」具正見，建圓機，人忽倦普慈，如天澤無心，物均獲利。白樂天舉佛經同異問濟公，覺範代云：「方便智三言而已。一代時教，以法相宗、破相宗、法性宗攝之。法之所本，要本于理而當于義，不必守名句以自滯。至于言謂之不及，而可以模鑄佛魔、了辨同異者，又未可遽言也。」永明壽曰：「解但為遣情耳，說但為破執耳。」情消執謝，則說解何存？真性了然，寂無存泯。一菴曰：「物各還其物之則，即是物不遷。」稱權無我，斤兩不爽，是則方便智乃本自現成者也。特人不能死盡偷心，而享此善用耳。

> The Buddha taught three kinds of speech: the samadhi of one-word speech, the samadhi of right speech, and the samadhi of loving speech. Practitioners should first enter through right speech, clearly separating worldly flavor from the flavor of the Way. As long as you can take control and not be turned by external things, once your resolve is fixed and your foundation is firm, you will begin to have the confidence to investigate and enter. \*The Awakening of Faith\* says: "Some beings rely on their own strength, hearing much and gaining understanding. Some hear little but understand much through their own effort. Some have no independent strength but gain understanding through extensive teachings. Some prefer concise principles, hearing little yet grasping much meaning. Although they may directly reach unity without thought, they must still enter through hearing and understanding." Lingyuan said: "In the Dharma-gate, those fond of speaking consider silence wrong; those who value silence consider much talk mistaken. Both are limited by a single view or understanding, unaware that the immeasurable measure is the open path." With right view and complete adaptability, a person can be like Puxian in effortless compassion—like the rain from heaven, which has no intention yet benefits all beings equally. When Bai Juyi asked Master Ji about differences and similarities in the Buddhist scriptures, Juefan answered on his behalf: "The wisdom of skillful means is expressed in just three words. The entire teaching of the Buddha's lifetime can be summarized by the Three Schools: the Dharma-Character School, the Negation-of-Characteristics School, and the Dharma-Nature School. What the Dharma relies on is fundamentally grounded in principle and fitting to meaning; there is no need to cling to names and phrases and thus obstruct yourself. As for what words cannot reach—that which can mold both Buddha and demon, and discern sameness and difference—it cannot yet be spoken of hastily." Yongming Yanshou said: "Understanding is merely for removing emotional attachments; speaking is merely for breaking fixation." When emotions and attachments are gone, what remains of speaking and understanding? True nature is clear and radiant, silent, with neither existence nor extinction. Yian said: "Returning each thing to its own true nature—that is the principle of 'things do not move.'" When the scale balances without a fixed self, not a gram or ounce is off—this shows that the wisdom of skillful means is inherently and naturally present. The only problem is that people cannot completely stop their scheming mind and thus fail to enjoy this excellent function.

靈源謂圓悟曰：「學者雖有見道之資，若不深蓄厚養，發用必峻暴，非特無補於教門，將恐有招禍辱。」圓悟告大慧曰：「須防自己三業忽起。」此語最切。單方顯勝，撮弄筒子，氣急殺人，誤而可乎？

> Lingyuan said to Yuanwu: "Even if a practitioner possesses the potential to see the Path, if they do not deeply accumulate and thoroughly nurture their understanding, their expression of it will be harsh and violent. This not only fails to benefit the teachings but may even bring about disaster and disgrace." Yuanwu then told Dahui: "You must guard against your own three actions (body, speech, mind) suddenly arising." This advice is most crucial. A single prescription may appear effective, but juggling and showmanship, driven by impatience, can harm people. How could negligence be forgiven?

古人道德學問，藏於腦後，不露圭角，事不得已，吐出還吞。今人出一叢林，入一保社，纔見一隅，不能三反，竊得語錄上奇言玅句，機鋒知解，便逞口頭，惟恐人不知我之長處，是則參禪一回，止成得一肚皮我慢貢高而已，不知於生死上有何相干？嗟乎！末世凡夫，根器頑鈍，識見偏淺，立行不遠，操心非寔，中此邪毒，道聽塗說，永嘉所歎，莽蕩招殃，安能不齰舌耶？惟有當下知非，便許立地成佛。

> Ancient scholars cultivated virtue and knowledge quietly, keeping their insights hidden without revealing them openly. Only when absolutely necessary did they speak, and even then they would hesitate, swallowing their words back down. Today's practitioners, however, move from one temple to another, catching a mere glimpse of the teaching without thoroughly reflecting on it. They steal clever phrases and sharp remarks from recorded sayings, picking up Zen riddles and intellectual explanations, then show off with glib talk, afraid only that others might not recognize their abilities. Having thus engaged in meditation practice, they gain nothing but an inflated ego and arrogance. What connection does this have with the matter of life and death? Alas! In this degenerate age, ordinary people have dull faculties, shallow understanding, lack perseverance in practice, and their minds are not sincere. Poisoned by such wrong views and relying on hearsay — just as the Venerable Yongjia lamented — aimlessly rushing about brings calamity. How can one avoid biting one's own tongue in regret? Only by immediately recognizing one's errors can one attain enlightenment right on the spot.

溈山禪師曰：「事理不二，即如如佛。」《圓覺經》言：「事障理障。」何也？事本無障，以貪欲昏蔽而障之也。理安有障？以黠智偏執而障之也。銷鎔情識，全體自露。然自無始以來，習氣流轉，便欲一刀兩斷，豈容易哉？故須以參究為事，提起此事，則一切自然放下，久久自得。

> Master Weishan said: "When phenomena and principle are not two, that is the Tathagata." The Sutra of Perfect Enlightenment speaks of "the hindrance of phenomena and the hindrance of principle." Why is that? Phenomena are not inherently hindrances—it is greed and desire that cloud and obstruct them. How could principle have any hindrance? It is clever, biased intellect that creates the obstruction. Once emotional attachments and discriminative thinking are dissolved, the whole truth naturally reveals itself. Yet, from beginningless time, habitual tendencies have flowed on. To cut through them in one swift stroke—how could that be easy? Therefore, one must take up the practice of investigation. Once you raise this matter and focus on it, then everything else naturally falls away. With time and persistence, realization will come on its own.

古人道：「愛之則是愛礦，棄之則是棄金。」此處指出甚難。一番烹煉，何故蹉過？依舊半青半黃，菽麥不分，安得不去自欺欺人也耶？即能遮掩得來作偽，心勞日拙，大可憐憫。言至乎此，皮下有血，能不猛省？回心自照，一掌翻轉，慶快有分。

> The ancients said: "To cling to this is to cherish the ore; to discard this is to throw away the gold." This illustrates precisely the difficulty here. After a thorough refining, how could one still miss the mark? Remaining half-ripe and half-raw, unable to distinguish beans from wheat—how could one avoid deceiving oneself and fooling others? Even if one manages to cover it up through pretense, the labor exhausts the heart while the folly grows daily—truly pitiable. At this point, if there is any blood beneath your skin, how could you not wake up in a start? Turn your heart around to look within, flip your hand over, and joy and freedom are yours to claim.

昔之高人，浮雲富貴，淡於勢利者，不自名其高，故往往自寓曰懶。今學者入門未得一角，如何飾詞藉口放逸？切須警敏盡職，參學自勉。若是正人開眼，自然行起解滅。笑和尚曰：「人生下地皆有職，職盡方能無媿色。衰年本欲討閒身，不是百忙閒不得。」

> In the past, those with great wisdom regarded wealth and status as fleeting clouds. They were indifferent to power and profit, yet they never claimed to be lofty themselves. Instead, they often referred to themselves as "lazy." Nowadays, those who are just beginning to study have not yet grasped even a fraction of the Way—how can they use such excuses to justify indulgence? One must be diligent, alert, and fully dedicated to practice, aspiring to study and motivate oneself. If one walks the right path with open eyes, naturally, actions will arise and delusions will cease. Laughing Monk said: "Everyone born into this world has a duty; fulfill it well, and you'll have no cause for shame. In old age, I hoped for a leisurely life, yet one cannot truly be idle amid the pressing demands of worldly affairs."

覺範禪師曰：「為學日益，百川浸灌也；為道日損，水落石出也。」苟非為學日益，又安知為道之日損哉？正氣曰：「損是損其情慾，益是益其正知。」故曰：「學事以成，務致用也。」學道者，自反至誠而已。果然徹上徹下，由此中行，則學事猶茶飯也，本茂則末自榮。不見道，本末盡歸宗。

> Chan Master Juefan said: "Learning is like a daily increase, as a hundred rivers pour into the sea; practicing the Way is like a daily decrease, as the water recedes and the rocks emerge." If we don't first experience the increase that comes with learning, how could we ever understand the decrease that occurs in walking the Way? Zhengqi said: "Decrease means reducing our desires and passions; increase means growing our true knowledge." Therefore, it is said: "Learning about worldly matters is for achieving practical results and putting them to use." Those who study the Way simply need to reflect inwardly with utmost sincerity. If one truly penetrates both the heights and the depths and walks the middle path, then studying worldly matters is like eating or drinking tea and rice—when the root flourishes, the branches naturally prosper. Without seeing the Way, both root and branches ultimately return to the same source.

或問曰：「理雖可以頓悟，習氣難以卒除。須盡今時一等倚混沌無記空者，便云誰見有習氣可盡，是否？」曰：「習氣不可盡而可化，故以學問為茶飯。若以差別言之，有必不免之習氣，饑必食，寒必衣，倦必眠之類，節之而已；有必當化之習氣，驕妒鄙倍之類是也。當仁不讓，見義不避，堅志不移，好學不厭，是亦謂之習氣乎？是不可以總殺總赦而混之也。上根大人超一切法之外，而遊一切法之中，正用時宜，彼不喚做習氣。樵夫十字街，何問中書堂事？且去擔柴，保不誤汝。」

> Someone asked: "Although the principle can be suddenly awakened to, ingrained habits are difficult to eliminate completely. Those who currently cling to the empty concept of 'nondifferentiation and unceasing nothingness' say, 'Who sees that there are habits left to eliminate?' Is this correct?" The reply: "Ingrained habits cannot be completely eliminated, but they can be transformed. Therefore, learning is like our daily food and drink. If we speak of them in terms of their differences: some habits are unavoidable—hunger demands eating, cold demands wearing clothes, fatigue demands sleeping—these we simply moderate. Others must be transformed—arrogance, jealousy, vulgarity, and meanness are examples. As for being unyielding in acting with benevolence, not avoiding righteousness when it is seen, staying firm in resolve, and never tiring of learning—can these also be called habits? They should not be lumped together in a blanket condemnation or blanket forgiveness. A person of superior capacity and great potential transcends all dharmas while moving freely within them. They act appropriately in the moment; that is not what they call a habit. A woodcutter on the street corner—why does he need to ask about the affairs of the Grand Secretariat? Just go and carry your firewood—that will not mistake you."