---
title: "佛冤禪師語錄 · 住中川古字山諸古禪院語錄"
description: "佛冤禅师语录是清代临济宗高僧佛冤彻纲的言行记录由弟子性纯等人编撰依驹本印行佛冤禅师活跃于清初主要弘扬临济宗禅法其语录内容涵盖上堂说法机缘问答示众法语等生动体现其禅风与接引手段在佛教史上该书是研究清初禅宗特别是临济宗法脉传承与禅学思想的重要文献对于了解当时禅林的实态与禅法流变具有较高价值"
url: "https://rushiwowen.co/en/r/cmgn0ybhu196tjl04gvr6fjnr"
---

### 住中川古字山諸古禪院

> Ancient Zen Temple on Old Character Mountain in Nakagawa

三門。「佛祖曾蹈，各露鋒威。山僧到此，古路不栽荊棘，限門立設三關。」遂以杖作抬搦勢，云：「縱橫方撚鏃，空中百鳥驚。」便入。

佛殿。「若得放過，要且未有衲僧習氣；若不放過，新長老失卻半邊鼻孔。作麼生兩得相稱去？」展具，云：「世事但將公道斷，月輪難較量包虛。」

> In the Buddha Hall. "If we let it go, there remains yet a trace of the monk's habitual air; if we do not let it go, the new elder loses half his nose. How can both be satisfied?" Spreading the mat, he said: "Worldly matters are cut off by public reason—the moon's disk is hard to measure against the vastness of emptiness."

方丈。據坐，驀喝一喝：「蝎尾蛇頭，誰當試之？」復喝一喝：「猛虎口裏，飛活雀兒。」左右顧視。「若得個英靈衲子立地超越途轍，那向德山、臨濟棒頭喝下覓蹤尋跡？作麼生是出身一路？直將寶劍拈來用，不犯鋒鋩早喪機。」

> The abbot sat upright, then suddenly shouted, "Scorpion's tail, serpent's head—who dares to test them?" He shouted again, "A live sparrow flies from the tiger's mouth!" He glanced left and right. "If there is a spirited monk who can transcend the ordinary paths on the spot, why would he seek traces beneath Deshan's staff or Linji's shout? What is the way out? If you bring out the precious sword and use it, you lose the opportunity before the blade even touches."

康熙庚戌十一月十八日，眾請上堂。拈香云：「此瓣香不須培土培塊，生成彌滿穹蒼，爇向爐中，今上皇帝聖躬萬歲萬萬歲。伏願瓊林灌沐，遵崇蕩蕩堯風；德雨高滋，不減熙熙舜日。此瓣香不同華木，豈類芝蘭？爇向寶爐，奉為闔朝文武、概國公卿，惟願於光明藏中親聞金口，御樓彩裏靄玉佳聲。此瓣香巾瓶二十五載，翻翩幾受折磨，烈焰紅爐難為湊泊，末後於福城東際驀頭一拶，迸破頂門，當下得個小休歇，不敢唐突於大方。今日非特絡索舉揚根源，自知冷煖，此是第一回拈出，爇向爐中，供養現住昭覺堂上傳臨濟正宗三十二世上丈下雪醉和尚，用酬法乳之恩。」白槌云：「法筵龍象眾，當觀第一義。」師云：「第一義自從世尊拈花、迦葉微笑以觀了也，末後卻被斷臂阿師便禮三拜、依位而立以觀了也，何得更觀？若有不向聲塵中出沒，亦非光影裏埋蹤，試出相見。」僧問：「東弗于逮打鼓，為甚西瞿耶尼不聞？」師云：「塵剎是要津。」進云：「南贍部洲點燈，為甚北鬱單越暗坐？」師云：「巨壑易填，漏卮難滿。」進云：「遍界無覓處，分明剖露看。」師云：「寶劍拈來覿面陳。」進云：「眉毛剔起無回互，祖佛家風煥古今。」師云：「截斷羅籠，別通一路。」進云：「前頭猶似可，末後好愁人。」師云：「繩墨端宜明眼人。」僧以坐具摵一摵，師云：「夜行休踏白，踏白便是水。」僧禮拜，師乃云：「今日開爐韝，銅頭銕額鎔，簇簇天昏黑，顛倒走虛空。」驀豎拄杖，云：「者物曾經鍊，殺人不露鋒，須彌倒該括，頷珠奪驪龍。」復劃一劃，云：「秖因恁麼惡辣，摵碎百匝千重。大眾！似與麼匹配，有烜赫殊勝不經爐韝者麼？石女把針深夜度，銕牛背上著蚊虻。」乃舉：「三聖云：『我逢人則出，出則不為人。』興化云：『我逢人則不出，出即便為人。』」師云：「一隊無孔銕鎚，臭得些子習氣，向空中釘橛、水上著靴，豈料笑殺東村石土地？若是勇捷之士，不假徒勞尋路，何用更涉他門？還有理論處也無？」拂一拂，云：「幽齋夜夜雲來往，燈籠露柱豈相瞞？」

> In the winter of the eighteenth day of the eleventh lunar month, in the year Gengxu of the Kangxi era, the assembly requested the master to ascend the hall. He took up the incense and said: "This first pinch of incense needs no soil or clump to nurture it; it naturally fills the vast heavens. As I offer it into the furnace, I wish the present emperor a life of ten thousand, ten thousand years. May his virtue be like the gentle rain from the groves, exalting the boundless breeze of Yao; may his grace fall abundantly, never dimming the radiant sun of Shun. This second pinch of incense differs from common flowers or trees—how could it resemble orchids or angelica? As I offer it into the precious furnace, I dedicate it to the civil and military officials of the court and the nobles of the realm, wishing that within the treasury of radiant light they may personally hear the golden words, and that within the tower's splendor their noble voices may resound. This third pinch of incense—through twenty-five years of carrying the vase and cloth, I have endured many trials and tribulations. In the blazing furnace of red-hot flames, it was difficult to settle. Only at last, at the eastern edge of Fucheng, when I was suddenly pressed upon, did it burst through the crown of my head. In that moment, I gained a small rest, and dared not presume upon the great assembly. Today, not merely to ramble on in explanation of origins—knowing for myself the cold and warmth—this is the first time I bring it forth. I offer it into the furnace as an offering to the current abbot of Zhaojue Hall, the thirty-second patriarch of the Linji orthodox lineage, the Venerable Master Xue (upper 'xue' lower 'he'), in gratitude for the kindness of the Dharma milk." Striking the gavel, he said: "In this Dharma feast, all dragon-elephants, you should contemplate the foremost meaning." The master said: "The foremost meaning—since the World-Honored One held up the flower and Kasyapa smiled, it has already been contemplated. In the end, when the master who cut off his arm made three prostrations and stood in his place, it was contemplated again. Why contemplate further? If there be any who do not emerge from within sounds and forms, nor bury their traces in light and shadows, let them step forward and meet me." A monk asked: "When the drum is beaten in Purvavideha, why does Aparagodaniya not hear it?" The master said: "The dust-realms are the essential ford." The monk continued: "When a lamp is lit in Jambudvipa, why does Uttarakuru sit in darkness?" The master said: "A vast ravine is easily filled, but a leaking cup is hard to satisfy." The monk pressed: "Nowhere in the world can it be found—clearly reveal it for me to see." The master said: "Drawing the precious sword, I present it directly before your face." The monk said: "With brows raised, no turning back—the ancestral and Buddha family style shines through past and present." The master said: "Cutting off all cages, open another path." The monk said: "What came before is still manageable, but the last part is truly worrisome." The master said: "The carpenter's line is proper—it suits those with clear eyes." The monk made a sweeping gesture with his sitting cloth. The master said: "Walking at night, do not step on white—stepping on white means water." The monk bowed. The master then said: "Today we open the furnace for forging. Copper-headed, iron-browed, all melting. In dense clusters, heaven darkens—tumbling, running through empty space." Suddenly raising his staff upright, he said: "This object has been refined before—it kills without exposing its edge. Mount Sumeru it completely encompasses; the pearl under the chin, it seizes from the black dragon." He drew a line with the staff and said: "Only because it is so fierce and ruthless does it smash through a hundred turns and a thousand layers. Great assembly! Is there any such thing—blazing, extraordinary, not passing through the furnace—? The stone woman threads her needle in the deep night; on the iron ox's back, a mosquito perches." He then cited: "San Sheng said: 'When I meet people, I come out—but coming out, I do not act for them.' Xing Hua said: 'When I meet people, I do not come out—but coming out, I act for them.'" The master said: "A bunch of iron hammers without holes, reeking of habitual tendencies—hammering stakes into the sky, wearing boots on water. How could they not make the stone Earth deity of the eastern village laugh to death? If one is brave and swift, one need not vainly search for a path, nor wander into other gates. Is there still any place for reasoning here?" He whisked the fly-whisk once and said: "Night after night, clouds come and go in this quiet study—how could the lantern and the pillar deceive one another?"

上堂。問：「如何是漁臺境？」師云：「下釣古今迎上釣。」進云：「如何是境中人？」師云：「笛聲猶未歇，嶺梅燦六花。」進云：「人境且置，還有向上事也無？」師云：「須當臨水鑑，眉毛幾許長？」進云：「切忌壓良為賤。」師云：「公子放風箏。」遂拊掌云：「㗭哩㗭哩，蘇嚕蘇嚕，會則一曲兩曲，不會落華春暮。鼻孔重是千斤，說甚雙垂卓豎？喫粥了，洗缽盂，剖出向上一路。」舉拄杖曰：「者個是向上路，且解撐門并拄戶。」良久，曰：「無事立閒亭，日從東畔出。」

追嚴，請上堂。問：「施主迎請尊者，即今尊者在甚麼處？」師云：「虛空逼塞。」進云：「離了語默動靜，將何應供？」師云：「靈利人難瞞。」進云：「應物現形如水中月一句作麼生道？」師云：「頂門上著眼。」乃云：「證第一義，異類潛蹤，正印提持，眾流截斷，若存知見，如筭海沙。豈不見少室峰前低頭難覓地，曹溪路上抬眸不見天？到此秪得上無攀仰，下絕己躬。今幸祥宇居士思繹先人遺愛，起報本之心，敦請登座，舉向上機，顯奇特事，陞解脫堂，演解脫義，當聆法脈流通，以此闋思罔極，有為無為盡世間，死生善惡何拘繫？淒清動靜法王根，家住長安休更覓，親收藏裏摩尼珠，劫火洞然無變易。大眾！且伊先慈還曾喫法味也無？一透龍門雲外望，莫作黃河點額魚。」

上堂。「全身佩劍，猶落群機；透過那邊，素稱敏手。風前一拍，和者應稀；妙理真宗，別無邊表。識須好惡，以辨淺深；說道論禪，猶添脂粉。諸人且作麼生體悉？如當人分上，無不顯露，何假蓋覆？若有未覯者，更開方便。還會麼？」以拄杖一卓，云：「拾取城頭吹畫角，休追那畔巧鶯聲。」

上堂。「寰中天子，塞外將軍。櫛風沐雨，片片赤心。此猶是令傳道泰，治亂持危。簸土橫山，颺塵截海。退身千尺，覿面相呈。此猶是聖凡異路，方便多門。只如天不能蓋，地不能載，未審是甚麼人境界？」拈拄杖曰：「不管山頭並嶺尾，直須打草要蛇驚。」

誕日，升宇請上堂。「今朝八月十五，分明好事相舉。木樨樸鼻飛來，月色地匝天普。莫是天然氣概，也須特達丈夫。位育列時列候，力在箭鋒相拄。大眾！濟濟雍雍，畢竟有賓有主。直饒對此明機，未必將三作五。平田淺草，露赤斑蛇；太虛寥廓，突遼天鶻。若喚作山僧誕期，文殊急走千山；不喚作山僧誕期，彌勒拊掌歡喜。於斯薦得，觸處週遮；其或未然，且作生辰相見。還有共山僧同生同滅、同起同臥者麼？」豎拂子，曰：「玉線金針須密度，我是我兮汝是汝。」

本生落䰂，小參。師云：「撈天摸地半生事，始識冰霜徹骨寒，險路架橋泥佛度，金裝五彩面南看。今日大眾雲登，高懸烈日，是我本生薙染之期，山僧不惜脣吻，撮土成金，指石為玉，使伊絕妙絕玄，超情離見。」乃舉：「石霜示眾云：『昨日作嬰兒，今朝年已老，未明三八九，難踏古皇道云云。』」師云：「石霜老漢寬處儘寬，窄處尚窄，大似富貴猶不足，貧窮骨格高，今日熱如昨，石馬出紗籠，透七透八了，喧轟宇宙中，秤錘浮水面，瓦犬過江東，雲屏籠翠嶠，雪嶺吐清風，蝦蟆趁鷂子，魚躍萬仞峰，大好一盆飯，不必著椒蔥。」

靜空大德忌，請小參。「欲行千里，一步為初，寶月高輝，光分沙界，知心體合，達本忘情。所以道：『心生種種法生，心滅種種法滅。』」豎拂子，曰：「者個是生？那個是滅？若人道得生滅句，許汝頂門亞一隻；其或未然，雲撼風生撩亂潑，楓林葉墮鳥棲驚。」

豎法堂，鋒擊監院請上堂。「陵夷祖席已多年，飄渺水雲滯澗邊，今日揄揚撐宇宙，好看法爾亦如然。諸古叢席近日維新，巧匠良工一時備美，水鳥樹林悉見色身三昧，山河大地同證根本法輪，峰巒迴合時談般若妙音，竹木參差細染雲霞艷質，為復神通耶？法爾耶？於此數百年來泯其爐韝，鈍置水雲。」豎拄杖，云：「山僧拄杖子指出，唱九作十，世路多端，敢問大眾：此猶是乾坤異色，枯木回春。」復卓一下。「百尺危樓峰頂踞，檐前伸手摘羅星。」

晚參。僧問：「某甲欲行未行時如何？」師云：「誰知冷灰裏有粒豆爆？」僧擬進語，師以杖擢退，乃云：「纔拈寸銕，遍地刀鎗，眉挂須彌，一真法界，如箭直鋒，如函得蓋。」以杖一劃，云：「不貼鍾馗，家無異怪。衲僧分上若具，奪角衝關，十方通暢，山僧相許有自由分；其或未然，璇璣何必加文彩，峻峭門風也大難。」

上堂。師云：「萬古雄雄坐釣臺，煙波江上萬重開，若有錦鱗騰碧漢，不妨搖曳舞三台。有問話者麼？」僧問：「父母未生前即不問，如何是古字山中清淨身？」師云：「清流溪遠平如鏡，倒映長空冷逼人。」進云：「如何是報身邊事？」師云：「霜花一夜作，莫待曉風吹。」進云：「未審化身事若何？」師云：「退後三步。」進云：「四大皆空，此身向甚麼處立命？」師震威一喝。進云：「和尚好喝。」師云：「不薦當陽句，徒跨十萬程。」問：「古字山，獅子吼，如天普蓋，似地普擎時如何？」師云：「盡大地人皆腦裂。」進云：「拄杖擊碎生死海，還通言句也無？」師云：「秦不收，漢不管。」問：「今朝新建選佛場，前佛度生即不問，後佛出世是何如？」師云：「雨過有晴來。」進云：「還有為人處也無？」師云：「該括五須彌。」乃云：「未陞此座，疑殺多人，及乎到來，舌原在口，攢花簇錦，剜肉作瘡，鼻孔遼天，莫相辜負，魚騰碧漢，階級難升，若是龍行，九洲浪激，性海無風，金波自涌，明者即動而靜，暗者迷西作東。若言即心即佛，來者莫拘；若言非心非佛，往者莫追。若是性懆之流，不向虛空掘洞，單能撥草瞻風，且把斷要津一句如何委悉？古鏡若無瑕，日月難追及。」

小參。師云：「十五日已前事，錦上鋪花；十五日已後事，如海一漚發；正當十五日，大似一尺鏡照千里之像。」師云：「觀我遠祖舌鋒上擺定干戈，語言裏衲僧，是則也是，大似養羽候秋風。十五日已前事，桃未紅；十五日已後事，李先白；正當十五日，魚穿碧浪，鳥悅長空。大眾！與古人是優耶？劣耶？」良久，云：「蕭蕭不住南來鴈，一段音書附向誰？」

升宇王居士辦齋，請上堂。「拄丈子，真烈挈，他年擲向冷堆頭，今日依然拈提掇，獅兒臭著骨毛寒，觸著人人鼻孔裂。諸禪師！且道利害在甚麼處？堂堂恁麼六不收，德山來也誰辯別？若辯別，崑崙走向蟭螟睫，黃海廝眼著橛，嘉州大像得一摑，陝府銕牛頭發熱。今日若有個漢便道：『拄丈子！彼丈夫，我丈夫。因甚目下無人，自尊自得？』拄丈子道：『孟八郎漢！為人須為徹，殺人須見血。』大眾！拄丈子恁麼說話，還有風力也無？」卓一卓，云：「然雖不是猛虎，且有退衣之德。」

小參。「雷音普震，困蟻群蘇，捲起簾來，青天白日。露柱笑呵呵，燈籠功不宰，白雲本無心，常自露光彩。」豎拄丈，云：「輒不得動著者個。何故？聽彼觀音行，善應諸方所。」