---
title: "慧覺衣禪師語錄 · 住重慶府長安山崇因禪寺語錄"
description: "慧覺衣禪師語錄是清代臨濟宗僧人慧覺衣的語錄彙編由弟子徹御等人編纂成書。該書記錄了禪師的法語開示機鋒對答及偈頌等內容生動體現了其禪法思想與實踐。歷史背景上此作誕生於清初禪宗延續發展之際反映了當時禪門的修行風貌與思想特點。內容上以直指人心見性成佛為核心強調實修實證融合了臨濟宗的峻烈機鋒與日常修行指導。在佛教地位上該語錄是研究清代禪宗特別是臨濟宗法脈傳承與禪學思想的重要文獻對了解當時禪林風氣與師徒授受具有較高的歷史與學術價值。"
url: "https://rushiwowen.co/en/r/cmgn0swx60qa1jl04ig7jo76u"
---

### 住重慶府長安山崇因禪寺

> Residing at Chongyin Chan Temple, Chang'an Mountain, Chongqing Prefecture

師因闔郡文武官紳等重建長安工畢，請就本寺開堂。拈疏云：「佛祖心髓、人天眼目總不出者箇，大眾見麼？不然，請維那分明露布。」

> The master was invited to give a lecture at the temple upon the completion of the reconstruction of Chang'an Temple by the local officials and gentry. Holding up the invitation, he said: "The essence of the Buddhas' and patriarchs' minds, the eyes of humans and celestial beings—all are contained within this. Do you all see it? If not, I ask the rector to read it aloud clearly."

法座。以拄杖指云：「師子王登獅子座，全提正令顯家風，千妖百怪藏無地，凜凜寒威震大雄。」喝一喝，遂陞座。告香云：「此瓣香，無聲無臭，絕相絕名，兩間仗以成儀，萬物憑之得體，洞明日月，旋幹春秋，橫遍十方，豎窮三際，爇向爐中，耑申供養本師釋迦文佛、西天東土歷代祖師，伏願光騰宇宙非空色，瑞繞彌盧亙古今，度世不忘悲願力，法幢隨處展叢林。此瓣香，根盤大地，莖塞中天，地天否泰之不移，成住壞空而不變，金枝特秀，玉葉芬芳，蔭庇六虛，光垂八表，爇向爐中，端為祝延　今上皇帝聖躬萬歲萬歲萬萬歲，欽願民祿足時國祿足，人心安也道心安，萬邦共慶堯天日，永扇淳風無易難。此瓣香，歡騰朝野，道玅陰陽，權造化以握地柄天樞，運璇璣而抱星移斗轉，仁聲大振，至化遐宣，福國福民，為祥為瑞，爇向爐中，特申奉為滿朝文武、闔國公卿、洎本省本府在位尊官、重建長安當期護法、鄉紳文學、遠近檀越等，敬願退則得貴、得名、得祿，進則尚道、尚德、尚文，勳業格人、格地、格天，壽算如岡、如陵、如嶽。」末後拈香云：「此瓣香，向幾頹皮骨、幾斷情關、四絕三甦、一生九死處得來，今日人天眾前不免當陽拈出，爇向爐中，單為供養見住夔州府梁山縣金城山金城禪寺醉佛樓上傳臨濟正宗第三十一世本師破山大和尚，用酬法乳深恩，惟願棒頭喝下騰獅象，語後聲前快馬牛，徹骨為人心片片，一回相見一回讎。」斂衣就座。上首白椎，云：「法筵龍象眾，當觀第一義。」師云：「聲前薦得，猶落二三；句裏承當，總成窠臼。正恁麼時，不屬見聞、不墮聲色，佛眼覷不及，世智莫能分。第一義還有觀得者麼？」一僧纔出，師云：「劍去久矣。」便打。進云：「學人猶未問話，為甚便打？」師復打，云：「刻舟之流，如麻似粟。」進云：「和尚也不得壓良為賤。」師連打，云：「公驗分明，不勞再勘。」問：「殿宇鼎新，法幢初建，且道以何法為人？」師豎杖，云：「者箇棒棒見痕，刀刀見血。」進云：「只此便是，為復別有？」師云：「別有別無，不堪供養。」問：「十方同聚會，箇箇學無為，如何是無為法？」師云：「待汝心空及第時即向汝道。」乃云：「渝州法道久荒殘，瓦礫荊榛不忍看，今日山僧重拔劍，家家有路到長安。如是，則荊榛自翦、瓦礫自除，寶所自通、靈根自茂，到者裏河山生色、海野呈祥，智鑑高縣，宗風大振。斬新做成潔白世界，平空建立光彩門庭。展開盡大地，作箇選佛選祖之場；拈出一毛頭，示現度馬度牛之路。一任人天魔梵、僧俗男女，豎去橫來，七通八達，饑餐渴飲，健起困眠，出沒卷舒，自由自在。人人腳跟點地，常光現前；箇箇鼻孔遼天，壁立萬仞。聖凡情量，不隔纖毫；愚智根源，奚分增減？森羅萬象，共證般若菩提；九有四生，同明正法眼藏。所以道：『十方坐斷，一道齊平；心佛眾生，三無差別。』」驀拈拂子，拂一拂，云：「大眾！既然河清海宴，道泰民安，林下衲僧激揚宗旨，且今日新崇因到院為國開堂祝聖一句作麼生道？萬古堯天輝佛日，長今舜世振宗風。」敘謝不錄復舉：「三聖道：『逢人則不出，出則便為人。』興化道：『逢人則出，出則不為人。』」師云：「二大老所謂一人在高高峰頂立，一人在深深海底行，各自分疆劃界，你東我西，未免遭人檢點。若是衣上座則不然，說甚逢人出不出，大家都在者裏，豈特為人不為人？問著各與三十棒，雖是太殺傷慈，要且門風端正。」乃拈拄杖，卓一卓，喝一喝，云：「男兒別有通霄路，怎向他人行處行？」上首白椎，云：「諦觀法王法，法王法如是。」

> The Dharma Seat. He pointed with his staff and said: "The lion king ascends the lion throne, fully wielding the true command to reveal the family style. A thousand demons and a hundred monsters have nowhere to hide; his awe-inspiring, chilling majesty shakes the Great Hero." He gave a shout, then ascended the seat. Offering incense, he said: "This stick of incense is without sound or scent, transcending form and name. The two realms rely on it to complete their dignity; the myriad things depend on it to attain their substance. It illuminates the sun and moon, revolves the seasons, extends horizontally throughout the ten directions, and reaches vertically through the three times. I burn it in the incense burner, dedicated to making offerings to our original teacher, Shakyamuni Buddha, and to the successive patriarchs of the Western Heavens and Eastern Lands. I humbly pray that its radiance soars through the universe, not empty and not form; its auspiciousness encircles Mount Meru, eternal past and present. In saving the world, may he never forget his compassionate vow; may the Dharma banner be unfurled everywhere, expanding the monastic community. "This stick of incense, its roots entwine the great earth, its stem fills the mid-heaven. Unmoved by the changes of earth and sky, unchanging through the cycles of formation, abiding, decay, and emptiness. Its golden branches are uniquely splendid, its jade leaves are fragrant. It shelters the six directions, its light hangs down through the eight quarters. I burn it in the incense burner, specifically to pray for the long life of His Majesty the Emperor—ten thousand years, ten thousand times ten thousand years. I sincerely wish that when the people's blessings are full, the nation's blessings are full; when people's minds are at peace, the Way-mind is at peace. May all states together celebrate the days of Emperor Yao's heavens, forever fanning the pure customs without difficulty or ease. "This stick of incense, it rejoices throughout court and country; its principle is wondrous in yin and yang. It wields creation to grasp the pivot of heaven and the handle of earth; it operates the celestial mechanism, embracing the shifting stars and turning dipper. The sound of benevolence greatly resonates; the ultimate transformation spreads afar. It brings blessings to the nation and blessings to the people; it is auspicious, it is propitious. I burn it in the incense burner, specially offered for all civil and military officials of the full court, the dukes and ministers of the entire country, as well as the esteemed officials currently in office of this province and this prefecture, the Dharma-protectors of the current period of rebuilding Chang'an, the village gentry and literati, and the distant and nearby donors. I respectfully wish that in retirement they may obtain nobility, fame, and emolument; in advancement they may honor the Way, virtue, and culture. May their achievements and merits reach people, reach earth, reach heaven. May their life span be like a ridge, like a mound, like a mountain." Finally, picking up incense, he said: "This stick of incense was obtained from the place of nearly withered skin and bones, nearly severed passion-barriers, from the four extremities exhausted and three times revived, from one life and nine deaths. Today, before the assembly of humans and devas, I cannot avoid bringing it out openly. I burn it in the incense burner, solely to make offerings to my teacher, the Great Monk Poshan, the thirty-first generation holder of the authentic Linji lineage, presently residing in the Drunken Buddha Tower of Jincheng Temple on Jincheng Mountain in Liangshan County, Kuizhou Prefecture. I offer it in repayment for the profound kindness of the Dharma-milk. I only wish that under the blows of the staff and within the shouts, lions and elephants soar; after the words and before the sounds, swift horses and oxen run. With a heart sliced to the bone for the sake of others, piece by piece, each time we meet is another enmity." He straightened his robe and took his seat. The head monk struck the sounding block and said: "O assembly of dragons and elephants in the Dharma feast, you should contemplate the First Principle." The Master said: "If you grasp it before the sound, you still fall into second or third. If you undertake it within the phrase, you altogether become a set pattern. Right at such a time, it does not belong to seeing or hearing, does not fall into sound or form. The Buddha-eye cannot glimpse it; worldly knowledge cannot discern it. Is there anyone who can contemplate the First Principle?" A monk just stepped forward. The Master said: "The sword left long ago." Then he hit him. The monk advanced and said: "This student hasn't even asked a question yet. Why do you hit me?" The Master hit him again and said: "You are of the kind who carves the boat—as numerous as hemp and millet." The monk advanced and said: "The venerable master also shouldn't press the good into becoming the lowly." The Master hit him continuously and said: "The official verification is clear. No need for further investigation." A question: "The hall is newly magnificent, the Dharma banner is first erected. What Dharma will you use to teach people?" The Master raised his staff and said: "This one—every blow leaves a mark, every cut draws blood." The monk advanced: "Is this it, or is there something else?" The Master said: "Something else or nothing else—it's not fit for offering." A question: "The ten directions gather together, each studies the unconditioned. What is the unconditioned Dharma?" The Master said: "When your mind is empty and you pass the examination, then I'll tell you." Then he said: "The Dharma-path in Yuzhou has long been desolate and ruined, the rubble and thorns unbearable to see. Today this mountain monk again draws his sword; every household has a road to Chang'an. If it is thus, then the thorns are cut away by themselves, the rubble is removed by itself. The treasure land is opened by itself, the spiritual root flourishes by itself. Arriving here, rivers and mountains take on color, the ocean wilds display auspicious signs. The mirror of wisdom is hung high, the ancestral style greatly resonates. A brand new, pure white world is made; a radiant gate and courtyard are established out of empty space. Unfurl the entire great earth to make a field for selecting Buddhas and selecting patriarchs. Pick up a single hair-tip to reveal the path for taming horses and taming oxen. Let all—humans, devas, demons, brahmas, monastics, laypeople, men, women—come and go vertically and horizontally, thoroughly penetrating in all directions. Hungry, they eat; thirsty, they drink. Energetic, they rise; tired, they sleep. Emerging and withdrawing, rolling up and stretching out—free and at ease. Everyone's heel touches the ground, the constant light appears before them. Each one's nostrils reach the heavens, a sheer cliff ten thousand fathoms high. The measuring of sage and ordinary is not separated by a hair's breadth. How can the roots of foolish and wise be divided into increase or decrease? The myriad phenomena together verify prajna and bodhi. The nine realms and four modes of birth together illuminate the treasury of the true Dharma eye. Therefore it is said: 'The ten directions are cut off, the one path is level and even. Mind, Buddha, and sentient beings—the three are without difference.'" Suddenly picking up the whisk, he flicked it and said: "Assembly! Since the rivers are clear and the seas calm, the Way is peaceful and the people secure, and a monk beneath the forest expounds and promotes the essential teaching—for today's new inauguration, as I arrive at the temple to open the hall for the nation and bless the sage, how shall I express it? For ten thousand ages, the heavens of Yao illuminate the Buddha-sun; forever now, the world of Shun vibrates the ancestral style." <note place="inline">The expressions of thanks are not recorded.</note> He further brought up: "Sansheng said: 'When meeting a person, I do not come out. If I come out, it is precisely for the person.' Xinghua said: 'When meeting a person, I come out. If I come out, it is not for the person.'" The Master said: "These two great elders—one stands on the highest peak, one walks in the deepest sea. Each draws his boundary and marks his territory, you east, I west—they still cannot avoid being criticized by others. But as for this robe-wearing seat, it is not so. What talk of meeting a person, coming out or not coming out? Everyone is right here. How could it be specifically for a person or not for a person? If asked, each gets thirty blows. Although this is excessively harming compassion, still, the family style is upright." Then, picking up the staff, he thumped it once, gave a shout, and said: "A true man has another road to the heavens; why tread the path others walk?" The head monk struck the sounding block and said: "Contemplate the Dharma of the Dharma King; the Dharma of the Dharma King is like this."

正心周居士等請上堂。「打口鼓子，說禪說道；著弊垢衣，入水入泥。山僧今日不惜唇齒，與汝諸仁葛藤一上。」遂以拂子打○相，云：「大眾見麼？若向者裏見得徹去，便見三世諸佛皆在者裏放光現瑞、接物利生，歷代祖師亦在者裏設化門庭、分宗列派，天下老和尚也在者裏建立法幢、流通正脈，盡大地人若聖若賢、若僧若俗、若男若女、若非男女，乃至四生六道、有情無情、一切含識等，總在者裏資治勞生、安身立命，塵塵不別、剎剎無私，萬象森羅全彰海印。者裏明得，百處千處一時明；者裏透脫，百處千處一時透。何必長期短限、晝三夜三，便好掀倒禪床、掉臂不顧？如或未然，更聽一偈：『心城垣固少停休，理域門開坐玉樓，野馬且將繩索繫，戀場獅子謾拋毬。』」

> Lay devotee Zhou Zhengxin and others requested an ascent to the hall. "Beating the drum of words, speaking of Zen and the Way; wearing tattered robes, entering water and mud. This mountain monk today does not spare lips and teeth, entangling you all in a bit of vine." Then, striking a circle with the whisk, he said: "Do you all see? If you can see through this clearly, then you will see that all Buddhas of the three times are right here radiating light and manifesting auspicious signs, receiving beings and benefiting them; all ancestral teachers throughout the ages are also right here establishing gateways of transformation, dividing schools and lineages; all venerable elders under heaven are also right here raising the banner of Dharma, transmitting the true lineage; all people in the vast earth—whether sages or worthies, monastics or laypeople, men or women, or even those beyond gender—as well as all beings of the four births and six paths, sentient and insentient, all conscious beings—are all right here nurturing their lives, settling their bodies and establishing their destinies. Every dust mote is not separate; every land is impartial. The myriad phenomena, arrayed in full, all reveal the ocean-seal. If you understand this, then a hundred places, a thousand places, are understood at once; if you penetrate this, then a hundred places, a thousand places, are penetrated at once. Why need long periods or short limits, three by day and three by night? Then you may overturn the meditation seat, turn your back and walk away. But if not yet, then listen to one more verse: The walls of the mind-city stand firm, with little rest; The gate of the realm of principle opens, sitting in the jade tower. The wild horse—for now, tie it with a rope; The lion on the playing field—do not casually toss the ball."

上堂。問：「如何是長安境？」師云：「塗山禹穴，字水龍門。」進云：「如何是長安人？」師云：「頂天立地，鼻直眉橫。」進云：「人境俱不立時如何？」師和聲便打。乃云：「拈花微笑，承虛接響，斷臂安心，割肉補瘡。恁麼則佛祖玅道只平常，為什麼東討西覓，咬定不肯承當？」擊拂子，云：「時節若至，其理自彰。」

> The master ascended the teaching seat. A monk asked, "What is the realm of Chang'an?" The master said, "Mount Tu and Yu's Cave, the Zi River and Dragon Gate." The monk asked further, "What are the people of Chang'an like?" The master said, "They stand with their heads to the sky and feet on the earth, with straight noses and level brows." The monk pressed on, "When neither person nor realm is established, what then?" The master shouted and struck him. Then he said, "Picking a flower and smiling, catching echoes in the void, cutting off an arm to find peace, patching a wound with flesh—if it's like this, then the wondrous way of the Buddhas and patriarchs is just ordinary. Why do you search east and west, clenching your teeth and refusing to accept it?" He struck the whisk and said, "When the time comes, the truth will reveal itself."

登先阮居士請上堂。問：「如何是最初親切句？」師云：「早晨喫白粥。」進云：「如何是末後親切句？」師云：「晚來又覺饑。」進云：「前後坐斷，中間不立時，且道親切句在什麼處？」師云：「天共白雲曉，水和明月流。」僧拂袖歸位，師便喝。問：「昨日事如何？」師云：「今朝不異。」進云：「今朝又若何？」師云：「昨日一般。」進云：「昨日今朝即且置，當陽一句作麼生？」師云：「橫按莫邪全正令，太平寰宇斬癡頑。」乃云：「天大莫能蓋，地大莫能載，納在一毛頭，郎當大自在。雖然如是，崇因恁麼說話，且道得自何來？」卓拄杖，云：「擊碎破沙盆，瓦子成一塊。」

> Deng Xianruan, a lay practitioner, invited the Master to ascend the hall. He asked, "What is the most immediate and intimate phrase?" The Master said, "In the morning, eat plain porridge." He pressed further, "What is the final and intimate phrase?" The Master said, "In the evening, feel hungry again." He asked again, "When the beginning and the end are cut off, and the middle is not established, then where is the intimate phrase?" The Master said, "The sky shares the dawn with white clouds, water flows with the bright moon." The monk flicked his sleeve and returned to his seat. The Master then shouted. Another asked, "How about yesterday's matter?" The Master said, "Today is no different." He pressed further, "What about today then?" The Master said, "The same as yesterday." He asked again, "Setting aside yesterday and today, what about the direct phrase right now?" The Master said, "Holding the sword sideways, fully executing the true command, across the peaceful world, cutting through ignorance and stubbornness." The Master then said, "The sky is vast, yet it cannot cover all; the earth is vast, yet it cannot bear all. Contained within a single hair, carefree and perfectly at ease. Even so, Chongyin speaks in this way—where does it come from?" He struck his staff and said, "Shatter the broken clay bowl, the shards become one piece."

元宵，上堂。「新正十四十五，處處敲鑼擂鼓，家家燈火沉沉，回陽洞明天府，內有一盞光明，七通八達鹵杵，舉向拄杖頭邊，照徹銅肝鐵腑。」拈拄杖，卓一卓，喝一喝，云：「些子玲瓏絕去來，輝天鑑地騰今古。」

德亮耆舊請上堂。「路本平夷，行來即險；眼分明暗，看自成盲。見不及時，眉毫萬丈；行不到處，壁立千層。腳跟下蹋破地竅天關，隨處通衢直捷；眼睛底刺瞎傍觀正視，管取見諦精明。到此時節，掀翻漆桶，直步大方，擺手出長安，逍遙諸國土去也。所以道：『不移寸步，遊歷三千；弗越片時，融通今昔。』山僧恁麼告報，還有消息也無？」喝一喝，下座。

上堂。問：「如何是奪人不奪境？」師云：「空舟逐浪。」進云：「如何是奪境不奪人？」師云：「窮子無衣。」進云：「如何是人境兩俱奪？」師驀豎拄杖。進云：「如何是人境俱不奪？」師打云：「一人有慶，兆民賴之。」僧禮云：「謝師答話。」師云：「有慢闍黎。」乃云：「鐵漢提鉏取礦，太陽捧日求燈，只因不識自己，所以向外馳尋，生成頂天立地，長就鼻直眉橫，終不履冠戴履，何勞掩耳求聲？明明為汝道破，八兩原來半觔。既然如是，且道不是心、不是佛、不是物畢竟作麼生？」喝一喝，云：「本是膃肭臍，喚作海狗腎。」

為穗安居士請上堂。「無扊扅門闥，盡力扣難開；沒關鍵奧堂，放身挨不入。腳下紅絲未斷，手頭瓦子欠靈，一向信二疑三，致令進五退七。是以只在籬牆外打之遶，不得穩密處坐一坐。諸禪德！可中若有箇通方上士、勇猛丈夫，不顧危亡，拌著性命，自肯單刀直入，管教坐享成功。倘或三撻不回，一任東西南北。何故？十方薄伽梵，一路涅槃門，把手牽伊行不得，為人自肯乃方親。」喝一喝。

圓通大士誕辰，上堂。「返耳觀心，耳中著水。返眼聽性，眼裏撒沙。所返既忘，觀聽亦寂。動靜二相，了然不生。二相不生，生滅自滅。生滅既滅，寂滅見前。心境一如，是真三昧。」乃豎拂子，云：「大眾見麼？」擊禪床，云：「聞麼？觀世音菩薩從此聞修三昧，安詳而起，向山僧拂子頭上示見百億香水海、百億須彌山、百億佛國土、百億眾生界。於諸界中復見百億大自在身、百億爍迦羅首、百億母陀羅臂、百億清淨寶目，復放百億大寶光明，交光相羅如寶絲網。於諸光中復出百億廣長舌相，一時出大梵音道：『淨法界身，本無出沒。大悲願力，示見受生。和光同塵，應機接物。從無住本，流出萬端。』於是應以國王、宰官、居士、長者、天龍八部、人非人等，乃至佛身得度者，即皆見之而為說法。如天普蓋，似地普擎。統三界以為家，作四生之依怙。生凡育聖，廣利群品。有感必通，無求不應。大眾！既然菩薩見如是種種神變、作如是種種佛事，可謂殊勝中殊勝、奇特中奇特。正當恁麼時節，畢竟如何瞻仰？」乃起身，以拂子拂一拂，云：「溪聲盡是廣長舌，山色無非清淨身。」

師誕辰，上堂。問：「四月八日佛降誕，二月廿一祖師生，且道是同？是別？」師云：「一箇鼻頭，兩孔出氣。」進云：「昔日道：『惟吾獨尊。』今日道甚麼？」師便打。進云：「畢竟如何是為人的的句？」師復打，乃云：「山僧適來在方丈內有一句子佛法，擬欲拈出供養眾兄弟，卻被木上座一口吞卻了也。如今更要別尋兩句以悉鄙衷，只是一期又說不盡。何故？向下文長。」

上堂。「七尺蘆柴直下鉤，斷橋水上截西流，漁翁既不藏徼倖，果是金鱗快聚頭。」以拄杖作釣勢，云：「眾中莫有金鱗麼？」一僧出，師云：「不是，不是。」進云：「是，是。」師云：「是箇什麼？」僧擬議，師打云：「是甚鍼眼魚，來上龍門釣？」時數僧問答皆不契，師下座，一齊打散，拽杖歸方丈。

上堂。「古人道：『若立一塵，家國興盛，野老顰蹙；不立一塵，家國喪亡，野老安帖。』山僧三十年前傾倉罄橐，祇得箇窮唇寡舌、雪骨冰肌，即今雖住箇院子，與眾兄弟說話，窮也不得、富也不得，有也不得、無也不得。何故？若富貴，則眾星飛彗，未免雙月同宮；若貧窮，雖四海宴清，要且孤君即位。大眾且道：『有無雙遣、富貧不立一句作麼生道？』」拈拄杖，卓一卓，喝一喝，云：「大士淨缾陳瓦子，彌勒布袋破葫蘆。」

上堂。「生來不會掜扭，祇記得箇小九。二五原來一十，三三豈不見九？不解誇經賣紀，弗覺分妍辨醜。」卓拄杖，云：「只有一句佛法，家犬明明是狗。」

解制，澤明劉居士請上堂。「九旬禁足，三月護生，聖制告圓，委在今日。恁麼則金剛圈、栗棘蓬一時吞跳，龍象堂、獅子窟八字打開，行者自行、坐者自坐、去者自去、住者自住，一任東西南北舒卷縱橫，自在自由，無罣無礙。雖然如是，且盡大地是箇解脫無底深坑，動則墮坑落塹，不動亦墮塹落坑。試問諸禪德：動的是？不動的是？」便下座。