---
title: "蔗菴範禪師語錄 · 淨啟序"
description: "蔗菴範禪師語錄是清代臨濟宗僧人淨範的語錄集由弟子智璋等人編錄而成淨範禪師活躍於清初繼承臨濟宗風其語錄記載了他的上堂法語機鋒對答及書信偈頌等內容全面反映了禪師的禪法思想和教學風格該語錄是研究清代初期禪宗特別是臨濟宗發展狀況的重要文獻對於了解當時禪林的修行實踐與思想傳承具有較高的歷史與學術價值在佛教典籍中佔有一席之地是探討明清禪宗史不可或缺的一手資料"
url: "https://rushiwowen.co/en/r/cmgn125a5212fjl04hlq09pel"
---

### 東塔蔗菴和尚語錄序

> Preface to the Recorded Sayings of Monk Dongta Zhe'an

巖頭曰：「但識綱宗，本無實法。」大法之衰，皆由綱宗不明，拈槌豎拂者不知好惡，倚門傍戶，實法綴人，瞎將來眼。本色宗匠法眼精明，機用神妙，不落時人窠臼，如神醫治病，其藥只是尋常，信手拈來，拍是令，一剎那間轉凡成聖，不假餘力也。蔗菴和尚以瑰瑋傑異之材，不受世間繩束，如海岸神駒、雲中威鳳，其品行、學問、道業、知識皆卓絕過人，提綱宗、行祖令，獅子爪牙、象王蹴踏，仗劍倚天、燃犀燭水，風行草偃、疊石成兵，風駛雲騰、泉湧水決，愈出愈奇而愈變幻，掀翻古今窠臼自成一家，其全機大用如月印千江、春行萬國，莫可得而狀也。愚菴門下親依最久，入室甚早，始終周旋，兢兢二十餘載如一日，即出世禾之資聖、東塔，越之雲門、天華，亦殷勤無倦，余甚愧之。西湖風月、葛井丹泉，深得　老人之心髓，何其說法絕不相似耶？雲居云：「莫怪不相似，恐同學者太多。」价祖、寂祖建立正偏君臣五位，而膺祖別出手眼，自是作家，故昌大久遠，豈似趙括之子讀父書而不知變通哉？余忝同門，知之最深，讀其上堂垂示等語，回以數言弁其首。

> Yantou said, "Just grasp the guiding principles; there are no fixed methods in essence." The decline of the great Dharma often stems from a lack of clarity in these guiding principles. Those who merely wield the staff or raise the whisk do not discern what is good or harmful. They lean on established doors and cling to fixed methods, blinding the eyes of seekers. True masters of our tradition possess a clear Dharma-eye and employ wondrous, skillful means, never falling into the common ruts of the age. Like a divine physician treating illness, their medicine is nothing extraordinary—they pick it up at hand and apply it precisely. In an instant, they transform the ordinary into the sacred, requiring no additional effort. Master Zhe'an, with his outstanding and exceptional talent, was never bound by worldly constraints. He was like a divine steed on the ocean shore or a majestic phoenix soaring through the clouds. His conduct, learning, spiritual practice, and insight all surpassed the ordinary. Upholding the guiding principles and enacting the ancestral teachings, he moved with the claws of a lion and the tread of an elephant king. Wielding his sword against the sky and lighting his torch to illuminate the depths, he caused the grass to bend with the wind and stones to form into soldiers. Like clouds driven by the wind or water bursting through a dam, his expressions grew ever more wondrous and transformative. He overturned the old ruts of past and present, establishing his own unique school. His complete function and great application were like the moon reflected in a thousand rivers or spring spreading across all lands—indescribable in its fullness. I, Yu'an, had the good fortune to stay close to him for the longest time, entering his chamber early and remaining by his side with reverence for over twenty years, as steady as a single day. Even when he manifested in the world—at Zisheng and Dongta in He, or Yunmen and Tianhua in Yue—he never wearied in his diligent guidance, for which I feel deeply indebted. Though he deeply grasped the heart-essence of the old master amid the breezy moonlit West Lake and the elixir springs of Ge Well, why did his way of teaching seem so utterly different? As Yunju said, "Do not wonder at the lack of resemblance—it is only that there are too many fellow learners." Patriarchs like Jia and Ji established the five positions of the upright and the partial, the ruler and the minister, yet Patriarch Ying brought forth his own unique vision. This is the mark of a true master, ensuring the Dharma's flourishing and endurance. How could he be like Zhao Kuo's son, who merely read his father's books without understanding adaptation? As one sharing the same lineage, I know him most intimately. Reading his hall instructions and guiding words, I offer these few lines to preface his teachings.

歲在康熙屠維作噩月維應鍾望旦，住苕谿鳳山同門淨啟頓首拜撰。

> In the year of Kangxi, the cyclical year of Tuwei Zuoe, in the month of Yingzhong, on the fifteenth day, I, Jingqi of the same school residing at Fengshan by the Tiao River, bow and write this with reverence.

旌邑弟子劉毅農仝天渠敬刻