---
title: "古宿尊禪師語錄 · 楊義敘"
description: "古宿尊禅师语录是清代禅宗典籍，由弟子明圆等人依据古宿尊禅师的法语开示编集而成。该书收录了禅师上堂说法、机锋对答、示众法语等内容，集中体现了临济宗的禅风特色，强调直指人心、见性成佛的禅法精髓。作为清代禅宗重要文献，该语录不仅反映了当时禅门的修行风貌与思想脉络，更是研究临济宗传承与发展的重要史料，对后世禅修者具有重要的参学价值，在汉传佛教语录体系中占有独特地位。"
url: "https://rushiwowen.co/en/r/cmgn11ltk1u7ljl04fvru5jzx"
---

### 敘

余嘗見相國菊潭胡公、詞林滄起朱公、冏卿二酉宋公，與海內諸禪家往來書翰，并題諸家語錄敘文，方知臨濟宗風於茲稱盛矣。古宿尊禪師降誕成都，薙染唐安。具戒後，遍歷蜀中名山巨剎，一時宗匠除道遠迎。從此上朝天，過五丁，下楚南，詢諸方知識，一見而首肯。杖履所至，景從雲集，遂得法於香巖宕山遠翁，開堂於鄧州丹霞、襄州洞山，并及山右諸大名藍。余昔面接參承，而後與其高弟冰輪圓公作方外交，以師語錄見示。捧讀之餘，知師之道高出無上，深入無際，為上下千百年所希有者。至讀其得人一牛，還人一馬，山川雲月之語，見地既清，出語自朗，直截了當，淡遠融洽，不異昔人磨磚作鏡，駕車策牛話頭，正所謂問處孤高答處深者，此也。至於山居偈頌，信乎匪恒所思，得未曾有，雖坦易簡切，若布帛菽粟之常，究之如耆闍崛山之高，阿耨達海之深，不過是也。至於應機接物，種種三昧，皆屬明道婆心所見，端不隨波於畫蛇添足之見，以滋人騎驢覓驢之惑，又不附會於南轅北轍之途，以增人以鼓打鼓之獘，此之謂不屑屑於雲門、趙州之跡，而能合乎少林、衡嶽之意者也。試觀卞璧隋珠，庸人咸識其至寶；景星慶雲，狂夫皆知為大瑞。師之語錄，何以異此？昔達磨初祖有云：中原佛法，惟《楞伽》四卷可以印心。讀師語錄，句句印心，直臻五法、三自性、八識、二無我之奧，昔言不益足信哉？若以此僅為語言文字觀，而不潛繹其全機大用，承先啟後之微旨，則去師之道，自有雲泥之間矣。

> I have seen the correspondence and prefaces written for various Chan masters' recorded sayings by esteemed figures such as the Grand Secretary Hu Jutan, the Hanlin Academician Zhu Cangqi, and the Minister of Justice Song Eryou. From these, I realized that the Linji school's style is flourishing in our time. The venerable master, Zen Master Gu, was born in Chengdu and took monastic vows in Tang'an. After receiving full ordination, he traveled extensively to the famous mountains and great monasteries of Shu. The leading masters of the time welcomed him with open arms. From there, he journeyed to Chaotian, passed through Wuding, and ventured south to Chu, seeking out knowledgeable teachers everywhere. At their first meeting, they nodded in approval. Wherever he went with his staff and sandals, followers gathered like clouds, and he eventually received the Dharma transmission from Elder Yuan of Xiangyan Dangshan. He later held abbacy at Danxia in Dengzhou and Dongshan in Xiangzhou, as well as at other renowned monasteries in Shanxi. I once had the honor of meeting him personally, and later formed a friendship with his eminent disciple, Master Yuan of Binglun, who showed me the master's recorded sayings. As I read through them, I understood that the master's Way was supremely elevated and profoundly boundless—a rarity across the centuries. When I read his words about "receiving an ox and returning a horse," or his reflections on mountains, rivers, clouds, and the moon, I saw that his insight was clear and his expressions naturally lucid. Direct and straightforward, yet subtle and harmonious, his teachings are no different from the ancients' stories of polishing a brick to make a mirror or driving a cart while whipping the ox. This is what is meant by "the question is lofty, the answer profound." As for his mountain-dwelling verses, they truly transcend ordinary thought—unprecedented and unparalleled. Though seemingly plain and simple, like everyday cloth and grain, they ultimately reach the heights of Vulture Peak and the depths of Lake Anavatapta. In his responsive engagement with others, all his samadhis manifest the compassionate heart of illuminating the Way. He never followed the trend of adding legs to a painted snake, which only leads people to search for the donkey while riding it. Nor did he stray onto the path of heading south by driving north, which exacerbates the folly of beating a drum with a drumstick. This means he did not merely imitate the traces of Yunmen or Zhaozhou but was able to align with the spirit of Shaolin and Hengyue. Consider how even ordinary people recognize the supreme value of the Bian jade and the Sui pearl; how even the reckless know that auspicious stars and clouds are great omens. How is the master's recorded sayings any different? The First Patriarch Bodhidharma once said, "In the Central Plains, only the four volumes of the \*Lankavatara Sutra\* can seal the mind." Reading the master's sayings, every line seals the mind, directly penetrating the profundities of the five dharmas, three natures, eight consciousnesses, and two kinds of selflessness. Does this not further confirm the truth of his words? If one views this merely as language and literature, without deeply contemplating its complete function and subtle intent of carrying forward the past and opening the future, then one's distance from the master's Way will be as vast as that between clouds and mud.

賜進士第出身資政大夫工部尚書八旬餘叟古羊楊義拜撰

> Presented by Yang Yi, a venerable octogenarian of Guyang, a Presented Scholar of the highest rank, Grand Master of Governance, and Minister of Works.