---
title: "雪關禪師語錄 · 塔銘"
description: "雪關禪師語錄是明代禪僧雪關智誾的語錄彙編，由弟子成巒等人記錄，開詗編訂。該書成於明末禪宗傳承之際，反映了當時曹洞宗的發展面貌。內容收錄雪關禪師的上堂法語、機鋒對答、書信偈頌等，闡揚禪宗心性思想，強調頓悟見性、直指人心的修行路徑。作為明代曹洞宗重要文獻，該語錄不僅體現了雪關禪師的禪學特色，也為研究明末禪宗思想提供了珍貴史料，在佛教典籍中具有承先啟後的學術價值。"
url: "https://rushiwowen.co/en/r/cmgn15gpd3jn6l404cvjzlaz4"
---

### 信州博山能仁寺雪關大師塔銘有序

> Snow Pass Master's Pagoda Inscription from Nengren Temple, Boshan, Xinzhou<note place="inline">with preface</note>

杭州推官法弟黃端伯稽首撰

> Preface by Huang Duanbo, Judicial Officer of Hangzhou

雲巖以寶鏡三昧密付洞山，圓湛心光揀魔辨異，於是主賓互應、敲唱雙行，乃沿流至今。法久成弊，盲枷瞎棒帶累兒孫，識者憫宗旨之失也。余晤雪關大師于玉山，神骨清聳，卻令侍者柬問洞山宗旨，漫答十條，夜夢兩目俱盲，不解其故。明旦見師判「瞎漢」兩字不覺驚歎。師問公：「當時所得處，試舉似看？」余敘四明夜坐，寂嘿無言，忽覺身心輕安，湧起空際，師笑曰：「是何難哉？」舉話未終忽現前境，乃知《華嚴》所指身心柔軟如初生胎者，人人有此三昧也。及讀師《住山語錄》，玉瑩珠澄，博山所印圓明一片水固已漏逗阿師宗眼矣！丙子仲春，余與中丞余公大成請師說法虎跑寺，於是洞山宗旨流布十方，寶鏡神光通天徹地，大哉！

> Master Yunyan secretly transmitted the Treasure Mirror Samadhi to Dongshan, whose radiant mind-light distinguished truth from falsehood. Thus host and guest responded to each other, and the chant and beat moved in harmony, flowing down to this very day. Over time, the Dharma became corrupted; blind staff-wielding and reckless shouting burdened the descendants, and those with insight mourned the loss of the tradition's essence. I met Master Xueguan at Yushan. His bearing was clear and lofty. He had his attendant present me with a query about Dongshan's core teaching. I casually replied with ten points. That night, I dreamed that both my eyes went blind, not understanding why. The next morning, I saw the Master had annotated with the words "Blind Man" and could not help but be startled and amazed. The Master asked me: "Where did you attain your understanding? Try expressing it." I recounted sitting in silence at Siming one night, when suddenly my body and mind felt light and serene, rising into empty space. The Master smiled and said: "What is difficult about that?" Before my words ended, the prior state appeared before me. Then I realized what the Avatamsaka Sutra means by "body and mind becoming soft and pliable, like a newborn fetus" — everyone possesses this samadhi. Later, when I read the Master's "Record of Mountain Dwelling," it was pure as polished jade and clear as sparkling water. The radiant wholeness imparted by Boshan had already revealed the Master's true eye of the tradition. In the second month of the year Bingzi, I invited Master to give teachings at Hupao Temple together with Censor-in-Chief Yu Dacheng. Thus the core teaching of Dongshan spread in all directions — the radiant light of the Treasure Mirror penetrating heaven and earth. How vast!

師諱智誾，上饒傳公崇儉子也，八歲辭寡母鄭氏，依景德寺長老傳公，傳公矜師體羸，教以頂禮

> The master's monastic name was Zhiyin. He was the son of the venerable Chongjian from Shangrao. At the age of eight, he left his widowed mother, Lady Zheng, to follow the elder Chuan of Jingde Temple. Chuan, seeing the master's frail body, taught him the practice of prostration.

觀音大士。忽夢手摩其頂，肢骨漸疆，泛覽群書，奭然意解。一日見《壇經》「火燒海底」句，疑之，參禮博山無異和尚，默究船子藏身公案，行住坐臥提撕不忘。偶入槽廠見磨鼻拽脫有省，呈偈曰：「直下相逢處，繇來絕覆藏；舌頭元是肉，嚼破也無妨。」和尚喜曰：「子可參禪也。」師復頌壽昌所付衲衣，連呈五偈，和尚曰：「據子見處，天下人把不住，我卻不肯點頭。」師問：「何也？」和尚曰：「宗門語句如滿口含冰，不曾道出水字。子風骨太露，更須死心。」師歸自雲棲，掩關謝客，兀坐火箱上，懸鏡返參。偶作〈雪關歌〉，博山稱善，示以偈曰：「始行大事六年雪，頓入圓明一片水；今日幸親無縫塔，掣開關鎖萬千層。」特以座元屬師。領眾入室，和尚垂問曰：「堂中首座人天眼目，如何是人天眼目？」師曰：「頂門上。」和尚曰：「還假照鑒也無？」師曰：「君不見。」和尚曰：「不虛參見作家來。」師掩耳而出。

> Great Being Guanyin. In a dream, a hand touched the top of his head, and gradually his bones and limbs grew strong. As he read widely, his mind opened with sudden clarity. One day he came across the phrase "fire burns the ocean floor" in the \*Platform Sutra\* and found it puzzling. He went to pay respects to Master Wuyi of Boshan and quietly investigated the Zen case of the boatman hiding himself. Whether walking, standing, sitting, or lying down, he kept this inquiry constantly in mind without letting go. Once, while entering the mill shed, he saw the millstone's nose ring come loose and had an awakening. He presented a verse: "In the direct encounter, there has never been anything hidden; the tongue is originally flesh—chewing it to pieces does no harm." The master said happily, "You can now engage in Chan meditation." The master then recited verses on the robe passed down by Shouchang, offering five verses in succession. The master said, "Based on your understanding, no one in the world could hold you down, yet I still do not nod in approval." The master asked, "Why?" The master replied, "The words of our school are like a mouth full of ice—never having spoken the word 'water.' Your spirit is too exposed; you must further die to the mind." The master returned from Yunqi, closed his door, and received no visitors. He sat upright on a fire bench, hanging a mirror to turn the contemplation inward. He happened to compose a "Song of the Snow Pass," which Boshan praised, giving him a verse: "Having begun the great work with six years of snow, suddenly entering the perfect brightness of a single expanse of water; today, fortunately, I draw near the seamless tower—pulling open the pass locks of a thousand layers." He specially entrusted the master with the position of head monk. When leading the assembly into the master's room, the master asked, "The head monk of the hall is the eye of humans and gods—what is the eye of humans and gods?" The master replied, "On the crown of the head." The master said, "Does it still rely on illumination and reflection?" The master replied, "You do not see it." The master said, "You have truly met a worthy one." The master covered his ears and left.

己巳師受瀛山別請，和尚留之，問答機緣語具博山全錄。既至瀛山，古剎四壁蕭然，作〈破院歌〉自樂，相國鄭公方水以詩慰之曰：「太甲之下是瀛山，依稀破屋兩三間；聞師支傘過天漏，譬似楊岐雪滿關！」居無何，博山和尚遷化，推師主喪，往來瀛博之間，提示不倦。督學陳公懋德入山訪師，置二十五則問頭，機鋒相契。未幾，觀察使曹公學佺復以鼓山請，於是行掃壽昌經和尚塔，更名「道誾」，紹壽昌宗派也。演法鼓山，玄風遐播，遍歷雪峰西禪諸院，還住信州。

> After Master Jisi received the separate invitation from Yingshan, the Master kept him there. The records of their question-and-answer exchanges are fully contained in the Complete Record of Boshan. When he finally arrived at Yingshan, the ancient temple stood bare with empty walls on all sides. He composed a poem titled "Song of the Broken Monastery" to express his contentment. Prime Minister Zheng Fangshui sent him a poem of consolation: "Below Taijia lies Yingshan, Two or three broken rooms, dim and lone; I hear the Master holds an umbrella against the leaking sky, Like Yangqi facing snow, gates closed high." Before long, the Venerable Master of Boshan passed away, and Jisi was recommended to oversee the funeral rites. He traveled back and forth between Yingshan and Boshan, tirelessly offering guidance. Inspector Chen Maode came to the mountain to visit the Master and presented twenty-five questions; their sharp exchanges struck a deep resonance. Not long after, Surveillance Commissioner Cao Xuequan again invited him to Gushan. Thus he went to pay homage at the stupa of Venerable Jingang at Shouchang, and changed his name to "Daoyin," succeeding the Shouchang lineage. He then expounded the Dharma at Gushan, where his profound influence spread far and wide. He visited many monasteries, including Xuefeng and Xichan, before finally returning to reside in Xinzhou.

丙子赴請武林，弘揚祖道，環猊座聽法者萬指有奇。再興湖墅妙行道場，經營餘歲，莊嚴佛事，獨冠東南。師曰：「吾今可以謝喻彌陀矣！」杭州太守石公萬程請師陞座，垂誨惓惓，遂以院事屬邇，公鼓舟南邁。孟冬朔旦行抵瀛山，病體尪羸，群心洶洶，於是謐公自博山往候，匡坐敘別悰，謐公問曰：「和尚安否？」師彈指一聲，謐公曰：「末後句也須分付。」師曰：「且道我生耶？死耶？」遂微笑而逝。弟子弘恩、成許等迎歸博山，建塔蓮華峰之西原。師生於萬曆乙酉年九月初一日，歿於崇禎丁丑年十月十一日，坐三十七夏，享年五十三云。銘曰：

> In the year of Bingzi, he went to Wulin to promote the ancestral teachings. Those who gathered around the lion's seat to hear the Dharma numbered over ten thousand. He then revitalized the Miaoxing practice center at Hushu, overseeing its affairs for several years, and the grandeur of its Buddhist ceremonies was unrivaled in the southeast. The master said, "Now I can take leave of Amitabha Buddha!" The prefect of Hangzhou, Shi Wancheng, invited the master to ascend the hall and impart his final teachings with deep sincerity. Thereupon, he entrusted the affairs of the monastery to his disciple Er, and the master sailed south by boat. On the first day of the tenth month, he arrived at Yingshan. His body was frail and weak, and the hearts of the crowd were troubled. Master Mi then came from Boshan to visit him. Sitting calmly, they exchanged parting sentiments. Master Mi asked, "Are you well, Venerable Sir?" The master snapped his fingers once. Master Mi said, "The final words must also be given." The master replied, "Tell me, am I alive or dead?" With a slight smile, he passed away. His disciples Hong'en and Chengxu, among others, brought him back to Boshan and built a stupa west of Lotus Peak. The master was born on the first day of the ninth month in the year Yiyou of the Wanli era, and passed away on the eleventh day of the tenth month in the year Dingchou of the Chongzhen era. He had sat through thirty-seven summers and lived for fifty-three years. The inscription reads:

娑婆世界， 有大法王， 胸懸寶鏡， 剎剎放光。覿面相逢， 渠元是我， 正眼堂堂， 全身裸裸。陽春冰泮， 洞水逆流， 波翻浪湧， 突現泥牛。初入福城， 鼓山擊鼓， 大海橫掀， 高峰倒舞。武林虎嘯， 震動乾坤， 神威建立， 遍地兒孫。明月當空， 千江普現， 皎潔冰輪， 是吾師面。

> This Saha world, Has a great Dharma King, A precious mirror on his chest, Shining light in every land. Meeting face to face, He is truly I myself, With upright gaze and open eyes, The whole body, fully exposed. In the spring sun, ice melts away, Cave waters flow upstream, Waves surge and billows roll, A mud ox suddenly appears. First entering Fucheng, The drum is struck at Gushan, The vast ocean spreads wide, The high peak dances in reverse. In Wulin, the tiger roars, Shaking heaven and earth, Mighty power firmly established, Descendants fill the land. The bright moon hangs in the sky, Reflected in a thousand rivers, The clear, luminous orb— This is my master's face.