---
title: "廣福山勝覺寺密印禪師語錄 · 示古風禪人"
description: "廣福山勝覺寺密印禪師語錄由清代僧人真傳說，弟子如暐等人編纂。該書收錄了密印禪師的開示、法語、機鋒對答及詩偈，是研究清初禪宗思想的重要文獻。其內容體現了臨濟宗的禪風，強調直指人心、見性成佛，反映了當時禪林的修行與教化實踐。此語錄在佛教史上具有較高地位，為學者探究清代禪宗發展與語錄體裁提供了珍貴史料。"
url: "https://rushiwowen.co/en/r/cmgn0u5bl0soyjl04vnknwvud"
---

### 示古風禪人

> Admonition to Ancient-Style Practitioner

學道心直如弦，透關眼明似鏡，非是張乖賣俏而可得成，必須珍重一番，透到無有纖毫所礙處，堪以出頭利人，非是偶然得個豁蕩蕩地，管取艸艸匆匆就教行得，具眼宗師難以相保，藻鑑之家求其不上，若不急早覺察，必成過患矣。所以永嘉道：「豁達空，撥因果，莽莽蕩蕩招殃禍。」此即是也。試看當時香林和尚在雲門作侍者十八年，凡得一機半語錄於紙衣而下，方知古人不獨重法，久久熏成大器，透出表裏之外，始得八面通霄，乃獅子窟中真獅子也，莫不上從德山、雪峰老人一脈源深之所流長歟！故所是大根器必經晚成。昔日雲門一宗當代行道，只有香林一派最勝，香林後來接得智門，智門下復出雪竇，轉見不同，愈和愈峻、愈唱愈高，卓然孤絕天下無雙，自古傳於至今，至今淺見之流擬欲履佗行徑而不能下，足已退矣。又如此庵和尚首參圜悟老人，深藏眾中，未嘗露出絲言片語求人所知，縱有許多龍象不能深辨得出，為佗眼闊似海、量如虛空，劃破銀山鐵壁，會盡物我一如，故爾不肯將將就就，便去羅張裏李，終日窮究腳跟下事，只待時緣一至，天龍捧出，著著拈來，貫通今古，能令遙聞近瞻傾心歸伏。嘆近來佯佯之類，善不存誠立志，折伏身心，逐日炮焦火燎，未見一星涼氣。雖然作詩做偈，盡是一味熱烝，攃向明眼人前，大似七顛八倒。或時說話有始，過後立志無終，專檢別人長短，不覺自己香臭，返道人不合我。假使這些毛病不除，莫道一人二人，盡世間人總合不得。合與不合，還量得過。又將昔日古德林下作務行由，喚作瞞人，喚作虛事，喚作無益。惜哉！到這裏甚可悲矣！不忖良心傾喪，更擬破敗別人，可見獅子身中蟲，自食獅子肉。又為破和合僧，使聖道不行。似這般人，千佛出世，難以懺悔，還想甚麼出世因緣？今我古風禪者，勘破如是薄德之徒，來到此間，堪為大量。從此已後，明說一丈，不如密行一尺，不待汝去表揚，自然吹出林外。一動一靜，人皆信受；一勞一苦，莫挂口頭；一言一語，出乎實地；一願一力，終歸到底；一是一非，拋出門外。看惜叢林，如自眼目；慕念勤勞，如作依怙。道行若高，龍虎自伏；德澤若重，鬼神自欽。不在安心用意，施計行權，如龍行處，自有雲隨；穩重如山，風吹不動。欲求出世，並無紆曲者哉！

> The path of spiritual learning must be as straight as a bowstring, and the insight that penetrates must be as clear as a mirror. This cannot be achieved through clever tricks or flattering displays. You must take it seriously and penetrate until there is not the slightest obstruction remaining. Only then can you step forward to benefit others. It is not by chance that one becomes completely open and empty, and then rushes to teach others hastily. An awakened master who recognizes true ability would find it hard to trust such a person, and a discerning judge would inevitably fail them. If you do not wake up and examine yourself promptly, you will surely fall into trouble. As Master Yongjia said: "An open but empty state, which negates cause and effect, recklessly invites disaster." This is precisely what he meant. Consider how Xianglin served as Yunnen's attendant for eighteen years, recording every teaching on paper and keeping it in his robe. This shows that ancient masters not only valued the Dharma but also patiently nurtured great vessels over time. Only by penetrating through to the core could they achieve such thorough mastery, illuminating all directions, becoming true lions in the lion's den. And was this not all due to the deep source flowing from Deshan and Xuefeng? Truly, great vessels take time to mature. In the past, among all those who carried on the Yunmen tradition, only Xianglin's lineage flourished the most. Later, Xianglin passed it to Zhimen, and Zhimen's disciple was Xuedou, whose expression became increasingly profound—more refined and lofty, uniquely unparalleled in the world. This has been passed down to the present day, yet shallow-minded people who try to follow their path cannot even get a foothold and retreat in failure. Another example is Ciyun, who first studied under Yuanwu. He stayed hidden among the assembly, never revealing a single word or phrase to seek recognition. Even though there were many great practitioners around, none could see through him, for his vision was as vast as the ocean and his mind as boundless as empty space. He broke through all barriers, realizing that all things and the self are one, so he never compromised or settled for less. He devoted himself wholeheartedly to the fundamental matter, waiting for the right moment. When the time came—brought forth by celestial dragons, unhindered and guiding everyone—he connected past and present, causing all who heard of him, near or far, to wholeheartedly submit. Alas, in these times, people pretend to be awakened but fail to sincerely establish their resolve, humble their body and mind, and gradually burn themselves out with impatience, never experiencing even a trace of cooling relief. Though they compose poems and verses, it's all hot and chaotic—when placed before clear-sighted people, it appears completely upside down. Sometimes they start speaking with purpose, but later their resolve fades away. They focus on others' faults while remaining blind to their own faults, even blaming others for not supporting them. If such faults are not removed, you could seek agreement from everyone in the world and still not find it. Yet even "agreement" or "disagreement" is still worth considering. Furthermore, they dismiss the diligent efforts of ancient masters in monasteries as trickery, as falsehoods, as useless. How pitiful! They have no sense of their own corruption, and even try to ruin others. As it is said: "The worm within the lion's body feeds on the lion's flesh." These beings also harm the community, preventing the sacred path from flourishing. For such as these, even a thousand buddhas appearing in the world could not free them from their regressions—so how could they dream of achieving liberation? Now, my students of the Ancient Wind Chan, if you see through such morally impoverished people who come here, be magnanimous towards them. From now on, remember that openly preaching ten feet of teaching is not as powerful as silently practicing one foot of virtue. You do not need to seek recognition—your practice will naturally make itself known beyond the forest. With every movement and stillness, people will trust you; endure hardship and toil without speaking of it; let your every word arise from solid ground; bring every vow and effort to completion; throw all disputes and disagreements out the door. Treasure the community as you would treasure your own eyes; value diligence and effort as your refuge. When your practice is deep, dragons and tigers naturally submit; when your virtue is profound, ghosts and spirits naturally revere you. There is no need to resort to cunning schemes or power plays. As the dragon moves, clouds follow; as a mountain stands steady, winds cannot shake it. If you wish to attain liberation, there is no crooked path.