---
title: "天真毒峰善禪師要語 · 普說"
description: "天真毒峰善禪師要語是明代禪師毒峰本善的語錄，由弟子本善記錄、悟深編纂。該書成於明朝中葉，反映了當時禪宗強調實修與心地法門的風氣。內容匯集了毒峰禪師的開示、法語和機鋒語句，核心在於闡明本心自性、破除妄執，指導學人直指人心、見性成佛。此書是研究明代禪宗思想，特別是臨濟宗修行實踐的重要文獻，對後世禪門學人具有深遠的指導意義，被視為禪宗心要的樸實結晶。"
url: "https://rushiwowen.co/en/r/cmgn0lui82towl404xavi1b7h"
---

### 普說

徒悟權等焚香拜跪云：「弟子德深等實為生死事大無常迅速，特來禮拜和尚，請益如何修行得脫生死輪迴？」師云：「諸大德既來相從，惟我此間又非唱導之師，建立門戶為人處無非平實商量，做工夫捷徑處彼此相依，於三間茅屋之下草衣木食，追慕百丈已前真風，不學今時體態，只貴真參實究，證到古人田地而後已，捨此非吾之所為也。今日事不獲已，只得將自己昔年親證底一則無字公案開示諸大德。子果欲脫生死輪迴，先須發大信心立弘誓願，拼從今身未悟之先，莫退菩提道心；莫改修行節操。若不打破這則所參公案，洞見父母未生已前面目，坐斷微細現行生死，誓不中途而廢放捨本參話頭，遠離真善知識。若故違此願，當墮惡道受無量苦。發此大願防護其心，然後方堪領荷公案。昔日東普師翁并先師和尚，初發心時俱發大誓願云：『若我退失道心遠離話頭，生害脫皮癩，現諸人眼目；死墮無間地獄，受無量苦因。』作此願勉勵身心精進不怠，所以到得這般地位。現前大眾還肯發願麼？」

> The disciples Wuquan and others, after burning incense and prostrating themselves, said: “We, Deshen and the others, are deeply aware that the matter of birth and death is of great urgency, and impermanence comes swiftly. We have come especially to pay respects to you, Master, and to seek your instruction: how should we cultivate the path to be free from the cycle of birth and death?” The Master replied: “All you worthy practitioners have chosen to follow me. But here, I am not a guiding teacher who establishes a school or seeks personal acclaim. What I offer is nothing but straightforward and honest discussion. When it comes to the shortcut to real practice, we support one another, living in a simple hut of three rooms, wearing coarse clothes and eating plain food. We aspire to return to the genuine spirit that existed before Master Baizhang, and we do not imitate the fashionable ways of today. What I value is true investigation and real realization—until you have reached the same level of accomplishment as the ancients. Anything beyond this is not what I do. Today, since I cannot avoid it, I will share a single word koan—the character ‘Wu’ (Nothing)—that was personally verified by me in my own past practice. If you truly wish to transcend birth and death, you must first arouse great faith and make a vast and profound vow. You must resolve that, from this very moment on, until you attain realization, you will never retreat from the bodhi mind; you will never abandon the discipline of practice. If you have not yet broken through this koan you are investigating; if you have not seen clearly the face you had before your parents were born; if you have not cut through the subtle and coarse currents of birth and death, then you vow never to give up halfway, never to abandon the fundamental topic of investigation, and never to distance yourself from true spiritual friends. If you intentionally violate this vow, may you fall into the evil realms and experience boundless suffering. Only after making such a great vow to guard your mind are you fit to take up this koan. In the past, both my master, Venerable Dongpu, and my original teacher, the late master, when they first aroused the mind for enlightenment, made a great vow: ‘If I ever retreat from the bodhi path and abandon the meditation topic, may I, while alive, be afflicted with a skin disease that peels off in plain sight of others; after death, may I fall into the Avici Hell and experience infinite suffering.’ By making such vows, they disciplined their body and mind and diligently progressed without laziness—and thus they reached this stage of attainment. Now, do each and every one of you here wish to make this vow?”

眾發願已，乃付公案云：「僧問趙州：『狗子還有佛性也無？』州云：『無。』疑云：蠢動含靈皆有佛性，因甚狗子無佛性？因甚道無？趙州意作麼生無吽？若是宿有靈骨者，聞此開發，便是撞著生死冤家相似，就與眉毛廝結，憤憤不休直下便明白倒斷。誠有如是操略，於此九旬之內，必定被你捉敗趙州，看破他家好惡處，則是入門端的也。此則公案古人喻如倚天長劍、塗毒鼓聲，觸之則屍橫萬里、聞之則魂散九霄，雖佛祖到來亦不敢以正眼覷著。五祖演云：『趙州露刃劍，寒霜光燄燄；更擬問如何？分身作兩段。』予昔聞此語便疑，三十年不敢開口。乃有開示偈云：『寶劍全提日用中，高揮大抹肯從容；卷兮魂膽迎風喪，舒也髑髏遍地橫。萬死萬生渾不顧，一鎗一戟便收功；趙州性命分明也，血刃參天不露鋒。』雖然如是，猶是半途在；若以少為足，決定不得到他佛祖大休大歇田地。

「諸大德既為生死事大，豈是說了便休？亦非知了便休，須是始終切切拳拳、競競業業，如喪考妣，廢寢忘餐提持此事，方有少分做功夫氣象。所謂生死大事者，自我山僧知有此事，行腳已來，目擊耳聞無數箇為人天師範說法如雲如雨，臨終末後一著，腳忙手亂如落湯螃蟹，不曾見一箇半箇似古人出生入死之自由者，豈非生死事大而何？縱饒精通三藏教、背讀五車書，到這裡都用不著也。山僧雖說到此，猶恐滑在可畏可畏，有志之士得聞此說便著精彩，看他古人做功夫得何三昧，臨行如是自由自在？不可只似鴨聽雷鳴而已。

「山僧從初學道以至於今三十餘年，單單在此事上用心，尋常東考西究窮盡幽微深知弊病，乃吾苦口叮嚀汝等，後來若得入頭處，切忌草草便去弄虛頭，為人之師，誤己誤人為害非小。須效古人且向水邊林下，保養聖胎，待時龍天推出，方可為人，則自利利人無往不可也。至囑至囑！

「且做工夫提話頭一著或看『無』字，要緊在因甚狗子無佛性？因甚道無？趙州意作麼生無？畢竟意作麼生無吽？這兩句子上著力。或看萬法歸一，要緊在『一』歸何處。一歸何處？畢竟一歸何處吽？這兩三句子上著力。或參究念佛，要緊在念佛底是誰。念佛底是誰？畢竟念佛底是誰吽？這兩三句子上著力。回光返照染下疑情，惺惺中卻須寂寂、寂寂中卻須歷歷。若能如是用心，不墮昏沉掉舉四魔之中，而有日益日損之效也。或若話頭間斷不得力，須抖擻精神還提前公案以至末後句子，使首尾一貫，方始有頭緒可致疑也。若得疑情不斷，便好切切用心，如貓捕鼠四肢順向首尾一直，則不怕甕中走卻鱉也。

「初做工夫之人，若非做工夫警策語言，一切佛祖玄妙機緣文字且未可看，古人謂滲漏，工夫不得成片，非學道正因。所以道：『莫將閒學解，埋沒祖師心』。又不許向意根下卜度；又不許向舉起處承當；又不許作有無之理和會；又不許作世法佛法之義摶量；又不許向一切文字中尋討，等閒唐喪光陰，到老不得成辦。唯貴棄捨身世，向所參話頭上廝挨，立身於萬仞崖巔、著腳於千尺竿上，不覺舉步翻身，打個懸空筋斗，歸來呵呵大笑，那時方可再來喫山僧痛棒。久立。珍重。」