---
title: "百癡禪師語錄 · 徐昌治序"
description: "百癡禪師語錄是清代臨濟宗高僧百癡禪師的語錄彙編，由弟子超宣等人編集。該書成於清初，反映了明末清初禪宗的發展面貌與修行風尚。內容收錄了百癡禪師的上堂法語、機鋒問答、書信開示及偈頌等，深入闡釋禪宗心性思想與實踐法門，語言犀利直指人心。作為臨濟宗的重要文獻，此語錄不僅傳承了禪門宗風，對研究清代佛教史與禪學思想也具有珍貴的史料價值，是修行者參究體證的指南。"
url: "https://rushiwowen.co/en/r/cmgn1ahd53osul404oie8dsg7"
---

### 百和尚語錄序

> Preface to the Sayings of Master Bai

宗門之語語法也，正所以語心也。蓋此心法不容擬議、不容限量，審時度節，隨因溯緣，或語地、或語人，或語語、或不語語，乃稱獨步者，曹溪而上莫以喻其前頌開來者，太白而下反若窄其緒而不知，語雖不同，心無二心、法無二法也。

> The language of the Zen school is a method for speaking of the mind. For this mind cannot be grasped by thought, nor confined by measure. It responds to the moment, follows the cause, traces the condition— sometimes speaking of the place, sometimes of the person, sometimes speaking through words, sometimes speaking without words. This is what is called walking alone. Before Caoxi, none could compare to its precedent; after Taibai, it seems as if the path narrowed, yet they did not realize: though the words may differ, the mind is not two minds, the Dharma is not two Dharmas.

惟心法昭而筆墨皆生動、齒頰皆馨香，我法兄百翁悉備而光大之，有才而若無才、具識而若無識，捷得心印而若一無所得、廣傳賢聖而若一無所傳，恂恂然，一舉一動皆實心、一咳一吐皆實意。

> The mind's teaching shines forth, and every stroke of the brush comes alive; every word spoken carries a fragrant sincerity. My Dharma brother Bai Weng embodies this fully and illuminates it further. He possesses talent yet appears to have none; he holds deep understanding yet seems to hold none. He swiftly grasps the mind's seal, yet it is as if he has gained nothing at all; he widely transmits the wisdom of sages and worthies, yet it is as if he has transmitted nothing. Gentle and sincere, every gesture is genuine, every word spoken carries true intent.

真不可語，何嘗不語其似者？似不可語，何嘗必語其似者？語所當語，何嘗不語其真而似、似而真者？語所不當語，何嘗必語其真非真、似非似者？總之，千百年之血脈流傳於此一語，千百世之肩荷弘護於此一語，此而猶得謂一人之事業乎？此而猶得謂一世之文章乎？吾披閱再四爽焉。

> If it truly cannot be spoken of, why not speak of what resembles it? If resemblance cannot be spoken of, why insist on speaking of what resembles it? When speaking of what should be spoken, why not speak of what is both true and resembling, both resembling and true? When speaking of what should not be spoken, why insist on speaking of what is neither truly true nor truly resembling? In the end, the lifeblood passed down through a thousand years flows through this one word; the responsibility to uphold and protect it through a thousand generations rests on this one word. Can this still be called the work of a single person? Can this still be called the writing of a single age? I have read it over and over, and my spirit is refreshed.

若失西江之可以一口汲也，茫茫大海亦復如是；東山之可以小魯登也，巍巍泰山亦復如是。吾深羨其如是，竟不知其何以如是，建瓴之水萬里濯足，倒峽之勢千仞振衣，至於靜裏傳響、冷地發燄，尤在善解者迎其刃焉。

> If one can drain the West River in a single gulp, so too can the vast ocean be emptied. If one can ascend Mount Lu to view the state of Lu, so too can the lofty Mount Tai be climbed. I deeply admire this principle, yet I do not fully understand how it can be so. The water that flows from a high place can wash one’s feet across ten thousand miles; the force that cascades from a gorge can shake one’s robes from a thousand fathoms. As for hearing echoes in silence or seeing flames arise in the cold, it is especially for those who understand well to meet the edge of the blade.

時順治辛丑歲，暮春穀雨日，法弟無依道人徐昌治覲周父盥題。

> In the late spring, on the day of Grain Rain, in the year Xinchou of the Shunzhi reign (1661), Dharma brother, the unattached Daoist Xu Changzhi, respectfully inscribed this after washing his hands.