---
title: "雪竇石奇禪師語錄 · 吳序"
description: "雪竇石奇禪師語錄是清代臨濟宗高僧通雲禪師的語錄集由弟子行正等人編錄通雲禪師法號石奇住持浙江雪竇寺活躍於明末清初該書收錄其開示法語機鋒問答及詩偈內容深入闡釋禪宗心性公案與修行實踐展現了臨濟宗峻烈直捷的宗風在明清禪宗史上具有重要地位是研究臨濟宗傳承與清代禪學思想的重要文獻對後世禪修者具指導意義"
url: "https://rushiwowen.co/en/r/cmgn0vtad0xipjl04eh219ryh"
---

### 雪竇石奇禪師全錄序

> Preface to the Complete Record of Chan Master Shiqi of Xuedou

遄崇禎丁丑歲冬，予友黎太沖結庵城南煙水關延請石奇禪師，師至則掩關焉。予與同邑魏司馬賓吾聞風，特往謁，師韻格靜遠，相對穆然，久之而退，雖未領玄機，然已仰門風高峻矣。師啟關後，《昭陽語錄》出，予為文序之。自是復入天童，望重緇海。予牛馬走，蹩躠風塵，燕豫秦晉靡不洊歷。不意大運崩迫、皇輿告傾，至于今日，中間消息茫然，江河倒地，簸蕩逋遺，無有定棲，乃復病臥潭西，閉戶悲吟，有似苦行頭陀。

> In the winter of the year Dingchou during the Chongzhen era, my friend Li Taichong built a hermitage at the Yan Shui Pass south of the city and invited Master Shiqi to stay. Upon his arrival, the master secluded himself in meditation. Hearing of his reputation, I, along with my townsman Wei Binwu, a military official, paid him a special visit. The master’s demeanor was serene and profound, and we sat together in quiet reverence for a long time before taking our leave. Though I had not yet grasped the profound teachings, I was already deeply impressed by the lofty and dignified atmosphere of his school. After the master ended his seclusion, the \*Zhaoyang Record\* was published, and I wrote a preface for it. He later returned to Tiantong Monastery, where his reputation grew even greater among the monastic community. Meanwhile, I, like an ox or horse toiling away, trudged through the dusty world, traveling extensively through Yan, Yu, Qin, and Jin. Little did I expect that the great fortunes of the dynasty would collapse, and the imperial carriage would topple, leading us to the present day. In the midst of this chaos, news became scarce, rivers and lands overturned, and the world was tossed about without a stable refuge. Now, I lie ill west of the pond, shutting my door in sorrowful lament, much like an ascetic monk enduring hardship.

師以甲申開山雪竇，從荒殘灰燼中寶莊嚴剎，每欲追隨道侶走乳峰鏡水中，快承色笑而渺不可得，惟時形寤寐而已。

> The master established the monastery at Xuedou in the year Jiashen, transforming the desolate ruins into a magnificent temple. I have long wished to join the community of practitioners, to walk the paths of Rufeng and Mirror Water, and to joyfully receive his teachings in person—yet this remains a distant dream. For now, I can only hold this aspiration in my waking thoughts and in my dreams.

丁酉冬際，聞師挂錫南庵，賦詩艸牘命小兒元萊特往問訊，而高詠素札同日俱至，古人神交不介而合，亦猶是哉。

> In the winter of the year Dingyou, I heard that the master had settled at Nan'an Temple. I composed a poem and wrote a letter, instructing my son Yuanlai to deliver them personally. That same day, a poem and a letter from the master also arrived. Is this not like the ancient way of spiritual connection, where hearts meet without need for introduction?

師念歲月易逝，後會難期，乃於返棹歸山之日訪泊荒村。魏司馬墓木已拱，太沖衰病畏寒，不能出戶。予白髮盈巔，年臻七十，仰瞻黃面瞿曇，亦皤然一老矣。師謂：「所見海內諸老淪亡始盡，止柴庵一人在耳。」相對凄然。

> The master reflected on how swiftly the years pass and how uncertain future meetings can be. On the day he set sail to return to the mountains, he visited a desolate village. The trees at Minister Wei’s grave had already grown tall, and Taichong, frail and ill, feared the cold and could not step outside. My own hair was white to the roots, and I had reached seventy years of age. Looking up at the golden-faced Buddha, I too was just an old man with white hair. The master said, “All the elders I once knew across the land have now passed away, leaving only Chai’an.” We faced each other with deep sorrow.

師肯留一日，下風問道，則曰：「且靜坐。」予曰：「年已衰邁，且種下種子，以俟再來。」師曰：「又推開。」予自惟靜坐之說，先儒程子屢言之；當仁不讓，吾夫子諄諄勉人，亦豈有異間乎？次日早，師坐舟中，對語半日，商密義則開顏微笑、述往事則掩袂長吁。行二十里許至小村，飯畢，握手乃別。而竊謂平生良遘，支公之於玄度、遠公之於淵明，風致類然。山夫高足語柴庵云：「歸當為師刻全錄。」幸柴庵為之序，予故述今昔因緣如此。

> The master was willing to stay one more day, and I humbly sought his guidance. He simply said, "Just sit quietly." I replied, "I am already old and frail. Let me just plant the seeds now, and wait for the next life to come." The master said, "You push it away again." I reflected to myself: The teaching of quiet sitting has been mentioned many times by the Confucian master Chengzi. When it comes to benevolence, one should not yield—our own sage Confucius earnestly encouraged people in this; how could there be any difference here? The next morning, the master sat in the boat, and we conversed for half a day. When discussing profound meanings, he would smile gently; when recalling past events, he would sigh deeply, covering his face with his sleeve. After traveling about twenty li, we reached a small village. After the meal, we clasped hands and parted. And I secretly thought: In all my life, such a fine encounter—like Zhi Gong with Xuandu, or Yuan Gong with Yuanming—their graceful bearing was just like this. The mountain monk’s disciple said to Chai’an, "When I return, I will compile the master’s complete records." Fortunately, Chai’an wrote the preface for it, and so I have recounted the causes and conditions of past and present in this way.

師承源臨濟，溯派楊岐，固支達以上人，予則自附陶許云爾。若語錄所記，大機大用，本色接人，須上根自悟。師二十餘年說法，原未嘗著一語，予又何能贊一詞哉？

> My lineage traces back to Linji, flowing through Yangqi, and is firmly rooted in the tradition of Bodhidharma. As for me, I simply align myself with the spirit of Tao Yuanming and Xu You. As recorded in the sayings, the profound methods and authentic ways of guiding others require those of superior capacity to awaken on their own. Over more than twenty years of teaching, the master never clung to a single word. How could I possibly add even one?

淮南遺老吳性撰

> The Elder Wu Xing of Huainan composed this.