---
title: "神鼎一揆禪師語錄 · 住安陸府京山縣永隆禪寺"
description: "神鼎一揆禅师语录是清代禅宗高僧元揆的言行记录，由弟子成炯等人编撰。本书成书于清朝初期，反映了当时禅宗的传承与发展状况。内容涵盖元揆禅师的开示、公案、问答及修行指导，集中体现了临济宗的禅风特色，强调明心见性、直指人心的禅修理念。作为禅宗重要文献，该书对研究清代佛教思想与禅宗历史具有较高价值，是了解当时禅门实践与理论的重要典籍，在佛教文献中占有一定地位。"
url: "https://rushiwowen.co/en/r/cmgn0tauf0qtpjl04jtkff204"
---

### 住安陸府京山縣永隆禪寺

> Yonglong Chan Monastery, Jingshan County, Anlu Prefecture

入院，上堂。是日沙彌剃落，指法座云：「此座高廣，聖凡罔測，高揖釋迦，不拜彌勒，且道是何人境界？」曳杖便陞。拈香祝　聖罷，次拈香云：「此一瓣香，昔年靈瓏巖畔橫不得、豎不得，直至如今埋沒不得，第二回拈出熱向爐中，供養天童堂上遠菴㒥大和尚，用酬法乳。」就座，白槌竟，僧問：「出家如初，成佛有餘，還端的也無？」師云：「誰敢恁麼道？」僧便喝，師云：「你喝山僧麼？」僧云：「賊過後張弓。」師云：「也不得放過。」便打。問：「鐘未鳴、鼓未響，還有佛法道理麼？」師云：「燈籠笑露柱。」進云：「直得文殊、普賢讚嘆不及。」師云：「貶向二鐵圍。」山僧云：「未審過在甚麼處？」師云：「立地死漢。」僧喝，師云：「棺材裏睜眼。」問：「月掌山中雷音大震，永隆堂上法雨洪施，未審是一是二？」師云：「人居大國方知貴。」進云：「學人到者裏如何曉會？」師云：「水到瀟湘一樣清。」僧打圓相，云：「總不離者裡。」師云：「非汝境界。」乃云：「三界無安，誰省黃糧一夢？一乘有路，還期特達之人。苟非良馬見鞭影而行，盡同鈍鳥焉翔乎天外？不見崔趙公問徑山國一禪師云：『弟子欲出家，得否？』國云：『出家乃大丈夫事，非將相之所能為。』敢問大眾：將相所為既非大丈夫事，莫是鬚髮剃除、袈裟著體是大丈夫事麼？一任鑽龜打瓦。莫是陋巷不騎金色馬，迴途卻著破襴衫，是麼？一任鑽龜打瓦。莫是雲無心而出岫，鳥知倦而飛還麼？一任鑽龜打瓦。莫是佛祖位中留不住，行於異類且輪迴麼？一任鑽龜打瓦。然則畢竟如何？鴛鴦繡出從君看，不把金針度與人。」下座。

> Entering the hall, the Master took his seat. On that day, a novice was having his head shaved. Pointing to the Dharma seat, the Master said: "This seat is high and wide, beyond the grasp of sages and ordinary beings alike. It rises above Shakyamuni, pays no homage to Maitreya—tell me, what kind of person sits here?" He then tapped his staff and ascended the seat. After offering incense and praying for the emperor's well-being, he held up another incense stick and said: "This stick of incense—in years past, on Spirit Ledge Peak, it could neither be laid down nor stood up, and even now it cannot be buried or forgotten. For the second time, I offer it into the burner, dedicating it to the great Master Yuan’an from the Tiantong Hall, to repay the kindness of his teaching." Once seated, after the announcement of the staff, a monk asked: "If one leaves home as pure as at the start, then becoming a Buddha is assured—is this accurate or not?" The Master replied: "Who dares to say such a thing?" The monk then let out a shout. The Master said: "Are you shouting at this old monk?" The monk said: "Drawing the bow after the thief has passed." The Master said: "You won't get away with that," and struck him. Another asked: "Before the bell has rung and the drum has sounded, is there any principle of the Dharma?" The Master said: "The lantern smiles at the pillar." The monk continued: "Even Manjushri and Samantabhadra would be at a loss to praise it." The Master said: "Banished to the two Iron Surround Mountains!" The monk said: "I beg to ask—where is the fault?" The Master said: "A dead man standing upright." The monk shouted, and the Master said: "Eyes open inside the coffin." Another asked: "Thunder roars from the Moon Palm Mountain; the rain of Dharma pours down at the Hall of Eternal Glory—are these one or two?" The Master said: "One must dwell in a great land to know its value." The monk continued: "When I arrive here, how should I understand?" The Master said: "When the waters reach the Xiao and Xiang Rivers, they become equally clear." The monk drew a circle with his hands and said: "All of this doesn't leave this very place." The Master said: "This is not your realm." Then the Master said: "In the three realms, there is no peace—who recognizes the dream of the yellow millet? The one vehicle has a path, but it awaits only those with penetrating insight. If one is not a fine horse that moves at the sight of the whip, it is like a dull bird soaring beyond the heavens? Did you not hear Minister Cui Zhao ask National Teacher Guanyi of Jingshan: 'Your disciple wishes to leave home—is this possible?' The National Teacher replied: 'Leaving home is the work of a true man, something no general or minister can accomplish.' I ask the assembly: Since general and minister are not the work of a true man, could it be that shaving the head and donning the robe is the work of a true man? That would be like drilling a tortoise shell or striking tiles. Could it be that one doesn't ride a golden horse in a humble alley, but returns wearing a tattered robe—is that it? That too would be drilling a tortoise shell or striking tiles. Could it be that clouds emerge from the mountains without intention, and birds fly back when weary? That too would be drilling a tortoise shell or striking tiles. Could it be that one cannot remain in the position of a Buddha or patriarch, but walks among other beings, cycling through rebirth? That too would be drilling a tortoise shell or striking tiles. So then, after all, what is it? The embroidered mandarin duck is laid out for you to see, but the golden needle is not passed on." He then stepped down from the seat.

小參。「諸方十月開鑪，永隆愜在冬月，非不曲順時宜，大都看孔著楔。僧堂放下煖簾，地爐不在深掘，柴頭品字些微，旋掃霜林黃葉。任從雪老冰枯，只要煖氣相接，各各照顧眉毛，莫教薪盡火滅。九旬日用如斯，直教凡聖路絕，但能死卻偷心，管取證龜成鱉。」

> Small Meditation. "Monastics everywhere light their kilns in the tenth month, Yonglong warms himself in the winter month— Not that he disregards the season's customs, But mostly, he watches the holes and drives in pegs. In the monks' hall, the warm curtain is lowered, The earthen stove need not be dug too deep. Firewood stacked in a '品' shape, a faint glow, And soon gathered are the yellow leaves swept from frosty woods. Let the snow freeze, let the ice wither— What matters is that warmth connects, breath by breath. Each one must watch over their own eyebrows, Not letting the fuel run out and the flame die. If daily practice over ninety days is like this, It cuts off the paths of both ordinary and sacred. But once you can kill off the scheming heart, I guarantee you'll prove a turtle and turn into a turtle."

請上堂。問：「鑪鞴弘開，鍛凡鍊聖，秪如四大本空、五蘊非有，未審鍛箇甚麼？」師云：「鏘錘搦出黃金汁。」進云：「恁麼則雲開月現，塵淨光生。」師云：「且喜領話。」進云：「有意氣時添意氣，不風流處也風流。」師云：「知恩者少，負恩者多。」居士問：「水到渠成，風行艸偃，今朝檀越設齋俵嚫，未審有何功德？」師云：「水漲船高。」進云：「恁麼則亙古亙今去也。」師云：「將謂你是箇俗漢。」問：「古剎重興，全提祖令，如何是佛法第一句？」師云：「眨上眉毛。」進云：「如何是第二句？」師云：「劍去久矣。」進云：「西來大意，是一？是二？」師云：「罕逢穿耳客，多見刻舟人。」乃云：「機先一著，突出當陽，匝地普天，了無遮障，萬象森羅彰法印，十方世界洞無垠，古今天地、古今日月、古今人倫，明明百艸頭、明明祖師意，現前若僧、若俗、若男、若女，見聞不昧，了了常知，一一天真、一一靈玅，達磨不從西天帶來，唯指人人本有，者條通天大路，只要各自知歸，歸即且置，不動步而達本鄉、滅化城而登寶所一句又作麼生？」拈拄杖，云：「手握金鞭問歸客，夜深誰共御街行？」下座。

> A call to the hall. A monk asked: "The forge is blazing wide, refining ordinary beings and sages alike. But since the four elements are fundamentally empty, and the five aggregates are non-existent, just what are you refining?" The master said: \*Blow and hammer, gold will reveal itself.\* The monk continued: "Then it's like clouds parting to reveal the moon—dust cleared, light shining forth." The master said: "I'm glad you understand." The monk added: "When there's spirit, add spirit; even without style, there's elegance." The master said: "Few know gratitude; many are ungrateful." A layman asked: "Water flows and a channel forms; wind blows and grass bends. Today this benefactor hosts a meal and offers gifts. Just what merit does it create?" The master said: \*When the water rises, the boat goes high.\* The layman said: "Then it will last for all time, past and future." The master said: "I thought you were just an ordinary man." A monk asked: "When reviving an old temple and raising a patriarch's staff, what is the first statement of the Buddha-dharma?" The master said: \*Raise your eyebrows.\* The monk asked: "What is the second statement?" The master said: \*The sword has been gone for a long time.\* The monk asked: "The essential meaning coming from the West—is it one or two?" The master said: "Rare is the one who visits with pierced ears; many are those who mark their boat." The master then said: "Before any thought arises, a single state emerges directly. It covers the entire ground and whole sky, with no obstacles whatsoever. The myriad phenomena imprint the Dharma seal; the ten directions are boundless and without edges. Heaven and earth from ancient times, sun and moon from ancient times, human society from ancient times—clearly every blade of grass, clearly the patriarch's intention. Before me, be they monks or laypeople, men or women, seeing and hearing are not dull—each knows clearly, constantly aware. Each being is inherently pure, each being is spiritually wondrous. Bodhidharma didn't bring it from the West—he merely pointed out that everyone already possesses this great road reaching to heaven. It only requires each person to know how to return home. Setting the return aside for now—can you utter a phrase about arriving at your native village without moving a single step, or reaching the precious land by dissolving the phantom city?" He raised his staff and said: \*Wielding a golden whip, I ask the traveler returning home; in the deep night, who will walk the royal street together?\* He descended from the seat.

請上堂。「諸供養中，法供養最。大眾！作麼生是法最底道理？今日羅氏檀越捐金辦供、齋僧行嚫，是汝諸人缽裏飯、桶裏水，各各飽齁齁地，不可不法、不可不最也。若到衲僧分上，天地懸殊。莫是如來禪、祖師意、德山棒、臨濟喝是最麼？且喜沒交涉。莫是金剛圈、栗棘蓬是最麼？你諸人要且吞不下、跳不出。然則如何即是？彫弓已掛狼煙息，美食元非中飽人。」

> Ascend the hall. "Among all forms of offering, the offering of Dharma is supreme. Assembly, what is this supreme principle of Dharma? Today, the lay donor Luo has given gold to prepare offerings, feeding the Sangha and distributing gifts. The rice in your bowls and the water in your buckets—each of you is thoroughly full and satisfied. You cannot say this is not Dharma, nor that it is not supreme. But if we speak from the perspective of a patch-robed monk, this is as different as heaven from earth. Is it, perhaps, the Zen of the Tathāgata, the intent of the patriarchs, Deshan's staff, or Linji's shout that is supreme? That would be completely beside the point. Is it the Vajra ring or the chestnut thorn that is supreme? You all still cannot swallow it nor leap out of it. So then, what is it? The carved bow is already hung, the smoke of war has ceased; fine food was never meant for those already full."

晚參。「畫地為牢，試玉須經火；磨磚作鏡，打艸要驚蛇。良馬見鞭影而行，鈍鳥豈翔乎天漢？雖則石中有玉，其如玉本無瑕。臨濟在黃檗喫三頓痛棒，至今有屈難伸；雲門遭睦州拶折一足，到底恩歸有地。秪如水隆拄杖子，終日與諸人眉毛撕結、鼻孔相觸，莫有親遭毒手底麼？」眾無對，師云：「山僧失利。」

請上堂。問：「四大本空，五蘊非有，為甚兵隨印轉，將逐符行？」師云：「看你向何處跺跟？」進云：「雲從龍，風從虎，又作麼生？」師云：「一釣便上。」進云：「眉橫眼上乾坤大，腳踏須彌日月低。」師打，云：「知痛癢始得。」乃云：「連日風頭稍硬，無位真人凍裂皮膚，卻歸煖室商量，又是鬼窟活計。百尺竿頭進一步，罕遇其人；萬人叢裏奪高標，不妨好手。」驀豎拄杖，云：「有麼？有麼？」復云：「洎合停囚長智。」

上堂。「法輪未轉，食輪先轉，一日缽盂兩度溼，食輪轉也。作麼生是法輪轉處？若以伐鼓敲鐘長老橫說豎說即是，未免深屈永隆；若道不是，又辜負永隆。作麼生定當去？」良久，云：「子期去不返，浩浩良可悲，寥寥天地間，知音復是誰？」

上堂。問：「擊鼓陞堂即不問，如何是佛？」師云：「鼻孔大頭向下。」進云：「如何是法？」師拈拄杖，云：「七棒對十三。」進云：「如何是僧？」師云：「此眾無枝葉。」進云：「如何是自性三寶？」師云：「從頭七八。」進云：「與麼則萬法歸一也。」師云：「且道一歸何處？」僧便喝，師云：「孟八郎漢。」問：「如何是大地無艸？」師云：「腳下漫漫。」進云：「如何是大悟無道？」師云：「且莫瞌睡。」乃云：「鐘作鐘鳴，鼓作鼓響，穿過髑髏，一槌兩當。若謂是觀音入理之門，孟八郎漢承虛接響，露柱穿靴南嶽去，燈籠沿壁上天台，不作佛法商量，亦非世諦流布。忽有箇漢出來道：『眼裏著沙不得、耳裏著水不得時如何？』山僧劈脊便棒。何故？有功者賞。」

成道，上堂。「午夜明星現，瞿曇病眼開，無端清淨域，惹出禍根來。西天四七禍根，東土二三禍根，天下老和尚禍根，山僧今日要將二千餘年禍根一齊斬斷，免致殃害平人。且道拔劍相助，誰是其人？」拈拂子擿下，云：「分付堂中鎧上座，住山斧子莫藏鋒。」下座。

上元，解制，上堂。「一結一切結，納須彌於芥子；一解一一切解，擿大千於方外。收放在我，用舍臨時，皆吾心之常分，非有假於他術。不見道：平地上死人無數，出得荊棘林是好手。即今解制斯臨，處處管絃沸月，村村燈火燒空，日月燈明，如來藏身無地。於斯見得，不獨出荊棘林，一期之內功不浪施；其或未然，依舊東家點燈，西家暗坐。」

## 一揆禪師語錄卷第一終