---
title: "徹庸和尚谷響集 · 谷響集序"
description: "徹庸和尚谷響集是明代高僧徹庸周理所撰，其弟子洪如編錄。該書收錄於曹溪一滴卷八，後附淨土偈一卷。內容融合禪宗心要與淨土法門，倡導禪淨雙修，反映了明末佛教內部宗派融合的趨勢。書中通過問答、詩偈等形式，闡釋佛法真諦，指導修行實踐，語言簡練而義理深邃。作為明末雲南地區重要的佛教著作，該集對研究當時禪學思想與淨土信仰的交互影響具有重要價值，是了解漢傳佛教明清時期發展脈絡的重要文獻之一。"
url: "https://rushiwowen.co/en/r/cmgn0hpn71yz3l404ykkeww49"
---

### 谷響集序

> Preface to the Echoes of the Valley

吾滇自飲光入定，華首門前天高日午，袈裟石上花放鳥啼。爾後代有名賢闡揚宗教，最著若盤龍、古庭，瞬目揚眉穿人鼻孔，無那末法沉淪牽纏義海。雖正法眼藏尚在西南，而拈花公案寥寥絕響，不啻法堂前草深一丈而已。所幸產我徹公，手提正令，善吹無孔笛，直教頑石點頭，吞盡棘栗蓬，嬴得木人眨眼。然且不惜婆心，放出辣手結集《曹溪一滴》，與諸方換卻眼睛，為前人重開生面，功亦偉矣！法莫尚焉！

緣公也，家世力農，不習儒業，幼歲出家，質鈍語蹇，因禮觀音號，豁然開朗，十八歲見頓悟要論《維摩經》，知所用心處；又以空觀習定，大有得力處；及讀大慧、中峰諸書，乃知用無所用、得無所得處，而未敢足也。邂逅密藏和尚印證四楞，始覺帖地，此廿五以後十年行徑。歲丁巳，余兄弟延為先君轉經，即皈依，恐後不啻針芥投，而水乳合也，天緣哉！

> Master Yuan came from a farming family, with no background in Confucian studies. He left home to become a monk at a young age, but was slow in nature and clumsy in speech. Through reciting the name of Guanyin, his mind suddenly became clear and bright. At eighteen, he read the \*Vimalakirti Sutra\*—a key text on sudden enlightenment—and understood where to focus his mind. He also practiced meditation through contemplation of emptiness, gaining great strength from it. Later, reading the works of Dahui and Zhongfeng, he realized that true practice is "using without using" and "gaining without gaining"—yet he dared not consider this enough. It was only after meeting the monk Micang and receiving his confirmation on the \*Four Lankavatara\* that he finally felt grounded. This was his path over the ten years after turning twenty-five. In the year Ding Si, my brother and I invited him to chant sutras for our late father, and we took refuge under him. It was as if a needle met a magnet, or water blended with milk—truly a heavenly affinity!

甲戌秋，家不退小草出山邀之來南，禮普陀，請大藏。時密雲和尚佩祖心印說法於天童，公往謁，童一見便問：「萬里到此，費卻多少草鞋錢？」公曰：「某甲乘船而來。」又問：「來此作甚麼？」曰：「有事借問得否？」童曰：「你在甚麼處？」曰：「和尚還見麼？」童擬取杖，公便喝，童打，公接住送一送，童曰：「你作甚麼？」公曰：「和尚要杖，便送還。」童大喜，遂許入室。氣吞諸方，咸稱吾道南矣！久留之不可，以請藏，期迫還。金陵諸縉紳，若今大宗伯增城、葉公總制修齡、楊公直指二瞻、趙公吾卿、學士昆華、王公給諫敬與戈公武部蘭室、阮公國博、完璞趙公皆引為方外交。而戈公深心信向，即楊大年於廣慧，趙清獻於佛慧，不是過序。公所著《夢語》喚醒人人，而師在妙峰與諸高足三三兩兩語東話西。無住上人為公法子，不愧家風，編次其語，題曰「谷響集」，問序于余，以附《曹溪一滴》後。天法不孤起，時亦待人，吾不知飲光再來與否？而臨濟嫡骨血仍還之西南，俾盤龍、古庭林林鼎立，從前拈花公案殊不寂寞，何快如之？余自媿佛頂著糞，公為我懺悔乃可。

> In the autumn of the year Jia Xu, my family’s humble retreat from the mountain invited him to come south, to pay respects at Putuo and request the Great Canon. At that time, Master Miyun, bearing the ancestral mind-seal, was teaching the Dharma at Tiantong. The master went to visit him. As soon as they met, Tiantong asked, “Having traveled ten thousand li to get here, how much did you spend on straw sandals?” The master replied, “I came by boat.” Tiantong asked again, “What have you come here for?” The master said, “May I ask something?” Tiantong said, “Where are you?” The master said, “Do you see?” Tiantong reached for his staff. The master gave a shout. Tiantong struck, but the master caught the staff and handed it back. Tiantong said, “What are you doing?” The master said, “Since you wanted the staff, I’m returning it.” Tiantong was greatly pleased and immediately allowed him to enter the chamber. His presence overwhelmed all directions, and everyone declared, “Our Way has come south!” He could not stay long, as the time for requesting the canon was pressing, so he returned to Jinling. Many officials and scholars—such as the present Minister Zengcheng, Lord Ye Zongzhi Xiuling, Lord Yang Zhizhi Erzhan, Lord Zhao Wuqing, Academician Kunhua, Lord Wang Gejian Jingyu, Lord Ge Wubu Lanshi, Lord Ruan Guobo, and Lord Zhao Wanpu—all became his friends beyond worldly affairs. Among them, Lord Ge deeply believed in and turned toward him, no less than Yang Danian toward Guanghui or Zhao Qingxian toward Fohui. The master’s work \*Dream Words\* awakens everyone, while he himself dwells at Miaofeng, speaking east and west with his esteemed disciples in twos and threes. The monk Wuzhu, the master’s Dharma heir, upholding the family style without shame, compiled these dialogues and titled them \*Echoes from the Valley\*, asking me for a preface to attach after \*A Drop from Caoxi\*. The Dharma does not arise alone; it also awaits the right time. I do not know whether Mahākāśyapa will return, but the true lineage of Linji has returned to the southwest, enabling masters like Panlong and Guting to stand tall like a forest. The ancient flower-holding case is no longer lonely—what joy could be greater? I am ashamed to add my unworthy words, but the master may repent on my behalf.

崇禎九年丙子初夏西南學人陶珙沐手書于水部公署

> In the early summer of the ninth year of the Chongzhen reign, during the Bingzi year, the southwestern scholar Tao Gong respectfully wrote this at the Ministry of Water Resources office.

## 曹溪一滴卷之八徹庸和尚谷響集

侍者洪如隨錄