---
title: "永濟融禪師語錄 · 普說"
description: "永濟融禪師語錄是中國清代臨濟宗禪師永濟融的語錄彙編由弟子妙印等人記錄整理成書。該書反映了清初禪林的修行風貌與思想特徵主要收錄融禪師的上堂法語機鋒問答及示眾偈頌等內容集中體現了臨濟宗直指人心見性成佛的禪法特色。作為清代禪宗重要文獻此語錄不僅是研究融禪師思想的第一手資料也為探討明清佛教史與禪學發展提供了珍貴依據在漢傳佛教語錄體系中具有承先啟後的學術地位。"
url: "https://rushiwowen.co/en/r/cmgn0m5kv2uk3l40415p4yf85"
---

## 永濟融禪師住遼陽永安寺語錄卷下

書記　師印　照德　錄

> Secretary Shi Yin Zhaode Recorded

### 普說

> General Discourse

師云：「堂堂意氣走雷霆，凜凜威嚴掃邪宗；巨靈抬手無多子，劈破華山千萬重。還會麼？若還會得，山僧便下座；其或未然，更為饒舌。參須真參，悟須寔悟，汝等切莫學邪徒而隨下流。永安寺裡論實不論虛，人皆謂永安執古；非永安專意好執古，觀今人不及古之人遠矣！豈不思古人為萬世之標榜也？昔汾陽禪師歷參七十餘員知識，後到首山，因問百丈捲席方大悟，而遊衡湘，每為郡守以名剎致請，乃曰：『吾傳佛心印，非細事也。』前後八請，堅臥不答。洎首山歿後，西河道俗遣僧契聰迎請住持，師閉關高枕，聰排闥而入讓之曰：『佛法大事，靖退小節；風穴懼應讖，憂宗旨墜滅。幸而有先師，先師已棄世，汝有力擔荷如來大法者，今何時也而欲安眠哉？』汾矍起握聰手曰：『非公不聞此語。趣辦，嚴吾行矣！』遂出世住持。時慈明在眾參禪，但有昏沉，引錐自刺云：『古人為法忘軀，我何人也，焉敢放意？』汾州在河東，地苦寒冷，立者往往足指凍裂，師因罷夜參。一日宴坐，有異僧仗錫乘雲而至，問曰：『和尚何故罷夜參？』師答：『以苦寒之故。』僧云：『和尚會下，有六人成大器，願勿惜法施也。』言訖乘雲而去。師明日陞座云：『胡僧金錫光，為法到汾陽；六人成大器，勸請為宣揚。』自此夜參。你看他父子，是千古之榜樣也。今人去聖時遙，一代不如一代。

> The master said: "A majestic spirit moves like thunder, a stern dignity sweeps away false teachings; the giant spirit raises its hand without hesitation, splitting Mount Hua's countless peaks. Do you understand? If you understand, this mountain monk will descend from the seat; if not yet, I will speak a little more. Investigation must be genuine, awakening must be real—do not learn from misguided followers and drift into inferior ways. At Yong'an Temple, we discuss substance, not emptiness. People say Yong'an clings to the old ways; it is not that Yong'an deliberately prefers antiquity, but observing people today, they fall far short of the ancients! Do you not consider the ancients as models for ten thousand generations? In the past, Zen Master Fenyang visited over seventy teachers. Later arriving at Shoushan, he asked about Baizhang rolling up his sitting mat and experienced great awakening. Traveling through Heng and Xiang regions, whenever local officials invited him to renowned temples, he would say: 'I transmit the Buddha's mind-seal—this is no trivial matter.' After eight invitations, he firmly declined, lying down in refusal. After Shoushan passed away, the monastic community of the western river region sent the monk Qi Cong to invite him to serve as abbot. The master closed his gate and lay with head on pillow. Cong pushed the door open, entered, and admonished him: 'The great matter of the Dharma outweighs minor concerns of quiet withdrawal. Fengxue feared the prophecy and worried the lineage would perish. Fortunately, we had our late teacher. Now that our teacher has left this world, you who have the strength to shoulder the Tathagata's great Dharma—what time is this to seek peaceful sleep?' Fenyang sat up startled, grasped Cong's hand and said: 'If not for you, I would not have heard these words. Prepare quickly—I will go!' Thus he emerged to serve as abbot. At that time, Ciming was among the community practicing meditation. Whenever he felt drowsy, he would prick himself with an awl, saying: 'The ancients forgot their bodies for the Dharma—what kind of person am I, that I dare be careless?' Fenzhou in Hedong was bitterly cold; those standing often had their toes crack from frostbite, so the master suspended evening meditation. One day while sitting peacefully, an extraordinary monk arrived on a cloud, staff in hand, and asked: 'Venerable, why have you suspended evening meditation?' The master replied: 'Because of the bitter cold.' The monk said: 'Under your guidance, six individuals will become great vessels. I hope you will not begrudge the Dharma's gift.' Having spoken, he rode the cloud away. The next day, the master ascended the seat and said: 'A foreign monk's golden staff gleams, coming to Fenyang for the Dharma; six will become great vessels, urging the teaching's proclamation.' From then on, evening meditation resumed. Look at this master and disciple—they are models for a thousand ages. Today, people are far removed from the sages; each generation falls short of the last."

「吾崇禎九年到南方，見曾祖密老和尚，白棒掀天中興臨濟之道，參玄之士望風而至。自密祖棄世又遇時荒，人窮智短，而被利名心牽動，深可嘆也。自從鼎革以來，法門大變，往往見住大院子老凍農不以法門為重，耑喜白臉書生，遇便東瓜印子亂搭，教他拈古頌古，又教讀儒書，好相與士大夫圖門庭熱勝；又不識廉恥，而返誇我有好門徒，令無知晚進空腹高心，起大我慢，未證謂證、未得謂得，認著驢鞍橋，當阿爺下頷，指鹿為馬、喚鐘作甕，卻將世間閑學解，等閒埋沒祖師心，正所謂『一盲引眾盲，相牽入火坑』者是也。若以聰明為是，而世上科甲舉貢，喚作悟道人得麼？若以聰明當是者，昔五祖會下七百高僧，神秀大師是七百人教授師，又是舊家更兼廣學，為甚不傳衣缽續祖位也？盧行者是個戴髮俗人，又目不識丁而得衣缽？須知古人耑以續佛慧命為切要，貴圖佛種不斷，豈同凡夫業識心動而塵勞先起，造三途因結無間果？融道人這等說話，如有旁不肯的出來道：『你有甚長處？』便恁麼道：『融固無長處，少福闕學，惟有一味真寔。』

> In the ninth year of the Chongzhen reign, I traveled south and met my great-grandfather, the Venerable Elder Mi. With his staff of authority, he revived the Linji lineage, and seekers of the Way flocked to him from all directions. After Elder Mi passed away, times grew difficult, and people, impoverished and short-sighted, were dragged down by fame and profit—truly lamentable. Since the dynastic change, the Dharma gate has greatly altered. Often, I see elders residing in large monasteries who do not prioritize the Dharma. Instead, they favor smooth-faced scholars, carelessly handing out seals of approval, teaching them to comment on ancient cases and recite Confucian classics, all to curry favor with officials and make their monasteries appear prosperous. Shamelessly, they boast of having fine disciples, leading ignorant newcomers to become arrogant and empty-minded, swelling with pride, claiming realization without having attained it, mistaking a donkey’s saddle for their father’s chin, calling a deer a horse, a bell a jar. They bury the ancestral masters’ intent beneath worldly knowledge, truly “one blind man leading many blind men, dragging each other into the pit of fire.” If cleverness were enough, then all the scholars who pass the imperial exams—could they be called enlightened? If cleverness were sufficient, why did the Fifth Patriarch, amid an assembly of seven hundred eminent monks, not transmit the robe and bowl to Master Shenxiu, who was their teacher, well-educated and of noble background? Why was it given to Layman Lu, a commoner with unkempt hair who could not read a single character? We must understand that the ancients were solely concerned with continuing the Buddha’s wisdom-life, ensuring the Buddha-seed would not be cut off. How could they be like ordinary people, whose minds stir with worldly dust, creating causes for the three wretched destinies and reaping the fruit of uninterrupted suffering? If someone hearing these words of mine objects, “What are your own merits?” I would reply, “I have no special merits—little virtue, lacking in learning. I possess only one thing: sincerity.”

「余十九出家，二十行腳至愍忠寺受戒，後親覲蓮宗靜主學參禪，領個『念佛是誰？』的話頭，往房山縣上方山龍虎嵎住靜，將此話頭晝參夜參，直得東西不辨、南北不分，一日睹水溝蠓虫有個入處。後往南方參眾知識，多蒙印証者，奈自不肯撣人天重擔，更到叢林中作務。近見無知之徒，道尚未曾夢著，狂稱其悟，而詐現知識之相，憍倨自若，魔氣所中，生壞法之端。此不肖之輩，痛可惜焉！余思欲退隱，故轉都門，息普濟菴，復值本師介老和尚至京普濟請開堂，正所謂：『不是冤家不聚頭。』固爾受其付囑，往京東欲圖接得一個半個，他日將報佛祖深恩，亦報本師和尚之恩。不想所到之處，鬼魅為林、狐精遍地，愚癡僧俗，皂白不分、真假未辨，但見粧模作樣便稱和尚，不知是人是鬼，豈曉佛耶魔耶？而無尊無卑，無父無子，混成一團。此邪見橫行於世、正法輪摧，毀謗隨和，力欲擯逐。不幸先聖晏駕，而山僧心念休戚，情隱山谷，甘作一病叟耳！忽浙中天目山來一禪師，數千里相訪，諫曰：『遼陽僧俗請和尚所為何事？永安現有百五十大眾，未見請益做工夫者，是大眾懶耶？是和尚法吝也。』余曰：『滿河堅冰，一杓之沸焉能化乎？』禪師云：『雖是這等，和尚還要慈悲為眾。』余然此事無一向，固思古有一尊宿住於空寺，向無學徒，宿設方便，至開堂日為泥羅漢說法。所以，道出常情，非同比類。汝等若木石乎？眾聞此，個個喜勇精進立志參禪，賴此禪師一往。大眾！且道：喜伊是？惱伊是？」良久云：「珊瑚枕上兩行淚，半是思君半恨君。」卓拄杖下座。

為狂生普說，師云：「要識真金須入火，再三煆煉見精麤；上行買賣不饒讓，好物從來價自殊。眾位且道山僧作的是甚買賣？蕭蕭蘆葦映江流，獨棹孤蓬漾小舟；細雨斜風渾不顧，一心只在釣竿頭。垂絲千尺，意在得魚，所貴者適意之錦鱗、所重者鯨鯤之魚王；若是蝦蟹蝦蟆，只一跳而已矣，豈能興波作浪、震雷行雨，三草二木難望潤澤，有甚用處？所以我此門中難得者，千個萬個難得一個。昔日靈山會上，四十九年說不盡，末後付飲光、鞠多，度人籌盈滿室，惟許童子悟道；少林面壁九年獨允慧可；黃梅七百高僧單付搗碓行者，山僧歸遼東以來十有餘載，未曾得半個英靈衲子。近日遇一可笑之事，有一書生自稱鐵頑，欲將斗杓以量東海、擬扶杖而度須彌。山僧一見愚狂固不理，爾生隨處誇口謂山僧無言可對。今向人天眾前判此愚昧之徒。山僧不採爾者，誠惜千斤之弩，不為鼷鼠發機；連城之璧，焉與瓦礫相觸？余固知爾乃折錐探地、漏屋窺天。折錐探地焉知地之淺深？爾謂淺地，地豈淺哉？漏屋窺天，焉知天之大小？爾謂小天，天豈小哉？爾鐵頑不過井底之蛙，管中見豹耳！然又似螳螂怒其臂以當其轍，吾乃七寶大車，豈因螳螂之臂而不運進耶？是不可也，故就爾號鐵頑論之。鐵也者，即頑鈍之物也；頑也者，乃無知愚癡之輩也。余固知爾不勝矣！又焉知吾宗教外別傳，不立文字之旨？所以道『吾宗無語句，亦無一法與人。』縱有一言半句，義在言外，須向言外會取，名為格外提持。爾鐵頑，韓盧逐塊，何曾會意？吾乃問堂眾：『既是永安常住，為甚終日鬧轟轟地？』汝言：『有人語不是永安常住。』問爾鐵頑，不喚作永安常住，汝喚作什麼？爾便意謂是店房。爾還知店房中事麼？若不知，是妄言。爾言：『向鬧裡求靜亦是妄言。』吾道：『那伽常在定，無有不定時。』山僧又常說：金波匝匝，動寂常禪。吾問眾道：『永安門前路，往復行大步；中間一塊磚，諸仁者為甚蹋不著？』頑言：『眼前就是，可惜無人拈來打破。』據汝亂道妄言，豈曉旨趣？吾示意言外非是窯燒之磚，汝錯解妄謂拈來打破。吾又示眾問：『雪覆千山，為甚孤峰不一色？』頑又謂：『牧童本是放牛子，怎奈面目不相同。』吾謂汝何曾識得牛來？牛尚不識，焉曉牧童？且為汝說明牧牛之義。昨夜三更前，鐵牛耕遍田；喫盡三春草，吐氣在青天。也無攔！也無圈！前山後山任方便。牧牛童！正憨眠！坐斷毘盧世界寬，自是牧童眼皮重。汝又言：『若有好漢知道這永安常住是借歇店房。』我道：『這店房也開得起。何故？草足料足，槽道方便，事奉者慇勤。』只奈汝愚徒不知我者商賈所販何物？我若不說，汝卻不知。吾祖白玉琢成泥彈子，黃金鑄就鐵崑崙；千年滯貨無人買，未免如今累兒孫。汝又言：『從熱鬧場中獨自冷冷清清，這個磚頭也踢得著。』問汝鐵頑：你畢竟將甚麼喚作磚？我若不說，你驢年未夢見在。我所謂『盡十方世界，是個永安常住；一切有情心地，是一塊磚。』若人悟得，行也在上行、立也在上立、坐也在上坐、臥也在上臥，步步不離。從上諸聖得此事者，莫不統三界而攝四生、號令人天，扶顛極濟亦非分外。頑又言：『這個孤峰也學得來。』山僧道：『設使言前薦得，猶是滯殼迷封；縱饒句下精通，未免觸途狂見。不墮二種，離四句絕百非，試問汝鐵頑作麼生學？』汝又言：『有聲有色還易得，無色無聲始為難。』山僧道：『有色有聲是增添謗，乃是常見之邪徒；無色無聲是減滅謗，亦是斷見之邪徒。』汝鐵頑敢言：『是麼？是麼？』山僧道：『未在！未在！』未在有可。汝實不知謗法之愆，懺中有一比丘雖持禁戒，一言謗法，八十一劫墮阿鼻地獄。李鐵頑是何人，焉敢謗法乎？若要不招無間業，莫謗如來正法輪。大眾久立，伏惟珍重。」