---
title: "雲山燕居申禪師語錄 · 小參"
description: "雲山燕居申禪師語錄是清代禪師德申的語錄彙編由弟子合哲等人編輯並依駒本增補印行該書成書於清朝反映了當時禪宗的發展面貌內容包括德申禪師的上堂法語機鋒對答偈頌書信等記錄了其禪法思想和修行指導在佛教典籍中該語錄屬於禪宗語錄體裁對於研究清代禪宗特別是臨濟宗的法脈傳承和禪風特色具有重要價值是了解當時禪師實修與教學的珍貴文獻"
url: "https://rushiwowen.co/en/r/cmgn1es2725t8jl04ifle9jyk"
---

### 獅子林小參

> Lion Grove Garden Discourse

師揮拂，云：「痛棒熱喝，使人直下透脫，光揚祖道，助發無為，已是祖師門下第一等拖泥帶水。為人須是個性燥漢，識盡情忘，向裏許承當，始不落人窠臼，亦不坐在淨裸裸處。一出頭來，自有透關眼、截流機，如天普蓋、似地普擎，直饒具眼英靈，亦跳他爐韝不出；設使跳得出，早被他捉敗了也。諸兄弟！果能如是性燥、如是承當、如是透徹也未？苟或未然，莫道為人，自為不了。不見夾山未遇人時，記持一肚佛法，卻被道吾勘破指去。華亭船子纔見，便問：『大德住甚麼寺？』夾云：『似即不住，住即不似。』子云：『不似又不似個什麼？』夾云：『不是目前法。』子云：『甚處學得來？』夾云：『非耳日之所到。』子云：『一句合頭語，千載繫驢橛。』船子雖與他忉忉怛怛，秪要識他病痛，然後錐拶，末後向一句下果然截斷，故又問：『垂絲千尺，意在深潭；離鉤三寸，子何不道？』好一拶，夾山直得口啞，子便一篙打落水中。夾纔上船，子云：『道！道！』夾擬開口，子又打。夾於此有省，乃自點頭。豈不是向裏許承當，不落窠臼底樣子？子云：『竿頭絲線從君弄，不犯清波意自殊。』豈不是教他莫坐在淨裸裸處？夾又問：『拋絲擲釣，師意何如？』子云：『絲懸綠水，浮定有無之意。』夾云：『語帶玄而無路，舌頭談而不談。』豈不是具透關眼，用截流機？子云：『釣盡江波，金鱗始遇。』可謂一句全收。夾乃掩耳，方得穩當。子云：『如是！如是！』以至叮嚀囑託，覆舟而逝。看他古人得人而忘軀，真千古龜鑑。諸兄弟既未曾如夾山點頭一番，二六時中必須反覆參詳，直須參到無下手處、無開口處，忽地打破漆桶，亦不禁頭之自點，與他夾山把手共行，不負獅林集會一場。莫看今人榜樣，當以古人自勵，不患大事不明。若再依稀放過，虛消信施，閻老子算飯錢有日在。仲冬嚴寒，勿勞久立。」

> The master waved his whisk and said: "Hard blows and stern shouts are meant to make people instantly see through and break free, to glorify the ancestral path and inspire the unconditioned—yet even this is already the finest kind of muddy-footed, water-dragging business within the patriarchs' gate. To guide others, one must be a person of fiery temperament, with all knowing and clinging gone, taking it up directly from within—only then do you neither fall into others' traps nor sit in some bare, empty purity. Once you step forth, you naturally possess the eye that pierces barriers and the knack that cuts off the current—like heaven covering all, like earth supporting all. Even a keen-eyed, spirited one cannot leap out of that furnace; and if they could, they'd already have been caught and defeated by it. All you brothers—can you truly be so fiery, so willing to take it up, so thoroughly penetrating? If not yet, don't even talk about guiding others—you haven't even guided yourselves. Haven't you heard how Jia Shan, before he met his teacher, stored up a bellyful of Dharma-talk, only to be seen through and redirected by Dao Wu? When he first met Chuan Zi at Hua Ting, Chuan Zi asked: 'Great virtuoso, what temple do you reside in?' Jia Shan said: 'Resemblance means no dwelling; dwelling means no resemblance.' Chuan Zi said: 'Not resembling—what exactly doesn't it resemble?' Jia Shan said: 'Not a dharma before the eyes.' Chuan Zi said: 'Where did you learn that?' Jia Shan said: 'It's not reachable by ear or eye.' Chuan Zi said: 'A phrase that fits the mold—a thousand-year tethering post for donkeys.' Chuan Zi kept going back and forth with him, only to discern his ailment, then pressed and poked him, and finally cut him off with a single phrase. So he asked again: 'A thousand feet of line cast down—the intent lies in the deep pool; three inches off the hook, why don't you speak?' What a pressing! Jia Shan was struck dumb. Chuan Zi then knocked him into the water with a pole. As Jia Shan climbed back onto the boat, Chuan Zi said: 'Speak! Speak!' Jia Shan started to open his mouth, and Chuan Zi struck him again. At that, Jia Shan had an awakening and nodded to himself. Isn't this the very model of taking it up from within, not falling into any mold? Chuan Zi said: 'The line at the pole's tip you may play with as you like; but not touching the clear waves, the meaning is itself transformed.' Isn't this telling him not to sit in bare, empty purity? Jia Shan also asked: 'Casting the silk, tossing the hook—what does the master intend?' Chuan Zi said: 'The line hangs over green waters; floating, it settles the sense of being and non-being.' Jia Shan said: 'Words bearing mystery yet no path; the tongue speaks yet does not speak.' Isn't this possessing the eye that pierces barriers and using the mechanism that cuts off the current? Chuan Zi said: 'Having fished out all the river's waves, only then do you meet the golden-scaled one.' One phrase gathers everything. Jia Shan covered his ears and only then found stability. Chuan Zi said: 'Yes! Yes!' Then he earnestly exhorted him, and capsized his boat, passing away. See how the ancients forgot themselves once they found the right person—truly a mirror for a thousand generations. You brothers, since you have not yet had the moment of nodding like Jia Shan, you must, day and night, repeatedly investigate and contemplate—investigate until you reach the point where there's nothing to hold onto, nothing to say. Then, when suddenly the lacquer bucket breaks open, your head will nod of itself, and you'll walk hand in hand with Jia Shan, not failing this gathering at Lion Grove. Don't model yourselves on people of today; take the ancients as your encouragement, and you need not worry that the great matter won't be understood. If you let things slide in vague hesitation, you'll waste the offerings of the faithful, and Old Man Yama will one day settle the rice bill with you. It's deep winter and freezing cold—no need to stand long."

小參。師云：「終日說，未嘗說；終日不說，未嘗不說。意在宗、說兩通，互相挽救，此病僧意也。須知有宗、有說，競起爭端；宗通、說通，當處懸解。然非直下凝然、迥無依倚者，又安能領旨？既不領旨，而欲明宗通、說通，反落在宗說上論量，便互相彼此亦無足怪。何也？譬如《神農誌》：『百草雖異，同於療病；病之不療，百草何咎？』聖人立教不同，同於悟道；道之不悟，聖教無損。雖然，大林中固有不材之木，以不材非材，材者自若；萬畝中必有不實之苗，以不實毀實，實者怡然。且宗、教二門如大海波瀾，原無同異，但消歸大海，則自受用中不餘一法、不剩一法，蕩然坦平，何處更有宗說之跡與人彼此？以此為人，寧不謂之互相挽救？以見三教聖人立教之本懷固如是也。如孔子之教，開口便道天命之謂性三句，卻與釋教三身圓顯之理符合，則知孔子宗說之通無異於釋。韓文公，儒門碩士，未悟之前亦有誹佛之論，出自偶然，非具灼見。後見大顛，一日白顛云：『弟子軍州事繁，佛法省要處乞師一語。』顛良久，公罔措。時三平為侍者，乃敲禪床三下，顛云：『作麼？』平云：『先以定動，後以智拔。』公如是有省，乃云：『和尚門風高峻，弟子於侍者邊得箇入處。』始皈投門下，則向往誹佛之疑既決，目前無佛受用相當。可見知到是處，方知非處，而是非瓦解。今時儒者猶然藉文公為口實，然識見未必似文公豁達、慕道未必似文公誠切，徒知非教，終不知非教之非，則後之明儒教而不明理盡性者，乃昌黎之罪人也。道家宗老子為正，老子著清淨、道德二經，亦不外宗說皆通之旨，而何道者不知老子是何面目，卒流於旁門異術。如洞賓者，道門之杰士也，亦溺於採補吐納，修煉中自不知非，逮見黃龍從一喝了然，乃云：『棄卻瓢囊摵碎琴，從今不煉汞中金。自從一見黃龍後，始信從前錯用心。』至今稱為呂祖。世之有明道教而不修真養性者，又呂祖之罪人也。如我釋迦老子，三乘演教四十九年是說通，末後拈花迦葉契旨便是宗通，而阿難在側，竟不知宗說之所以。逮世尊以正法眼藏、涅槃妙心付囑摩訶迦葉，世尊滅後，復問迦葉：『世尊傳金襴袈裟外，更傳個什麼？』迦葉喚阿難，阿難應諾，方始瞥地。則四十九年強記多聞，於說通不獲契證，卻被迦葉一喚，於宗通上身心圓明，獲大無礙。則世之明釋教而不明心見性者，又阿難之罪人。所以病僧道：終日說，未嘗說，故不蹈阿難之覆轍；終日不說，未嘗不說，更不墮舜若之空沉。則宗通、說通之旨，非獨挽道眼者之圓明，亦痛救迷倒者之慣習。三教之立，殊途同歸，古今輪轉，互相濟拔，其主持世道人心何時得已？縱使有不知而妄為是非，亦空裏塵霾，豈能掩輝天鑑地之杲日乎？是事且置，秪如教外別傳一著，更落在什麼處？」以拄杖卓一卓，云：「從來無位次，不用強安排。」

> Small Instruction. The Master said: "Speaking all day, yet never having spoken; not speaking all day, yet never having not spoken. The intention lies in both the essential and the verbal being understood, mutually supporting each other—this is this sick monk's intention. You must know that when there is essence and there is speech, disputes arise; when essence is penetrated and speech is penetrated, liberation occurs on the spot. Yet unless one is directly still, utterly without reliance, how can one grasp the essential point? Since one does not grasp it, and yet wishes to understand the penetration of essence and speech, one falls back into measuring things in terms of essence and speech, and mutual distinctions arise—this is hardly surprising. Why? For example, in the \*Shennong Herbal Classic\*: 'Though the hundred herbs differ, they all serve to cure illness; if illness is not cured, what fault lies with the herbs?' The sages established teachings differently, yet all aim at awakening to the Way; if the Way is not awakened, the holy teachings are not diminished. Even so, in a great forest there are indeed trees of no use; because the useless is not material, the useful remains itself. In a vast field there must be sprouts that bear no fruit; because the fruitless harms not the fruitful, the fruitful remains at ease. Moreover, the two gates of essence and doctrine are like the waves of the great sea—originally without sameness or difference. But once they dissolve back into the great sea, then in one's own enjoyment there is not one dharma left over, not one dharma added; all is open and level. Where then is there any trace of essence or speech to set against others? To use this to guide people—is this not what is meant by 'mutually supporting'? Thus one sees that the fundamental intention of the sages of the three teachings in establishing their teachings is indeed like this. Take Confucius's teaching: at the very outset he says, 'What Heaven confers is called nature'—these three phrases accord with the Buddhist principle of the perfect manifestation of the three bodies. Thus we know that Confucius's penetration of essence and speech is no different from Shakyamuni's. Han Wengong (Han Yu) was a great scholar of the Confucian school. Before his awakening, he also wrote essays slandering Buddhism—this came from momentary impulse, not from true insight. Later he met Great Gran (Dadian). One day he said to Dadian, 'Your disciple is busy with military and administrative affairs; please, Master, give me the essential point of the Dharma.' Dadian was silent for a long while. Han was at a loss. At that time Sanping was the attendant, and he knocked on the meditation bench three times. Dadian said, 'What is it?' Sanping said, 'First move with concentration, then extract with wisdom.' Han then had some realization and said, 'Your Master's style is lofty and steep; your disciple has gained an entry point from the attendant.' Only then did he take refuge at the gate. From that point, his former doubts about slandering Buddhism were resolved, and the Buddha before his eyes was fully present in his own experience. From this we can see that when one knows where the truth is, one then knows where error is, and right and wrong collapse. In our own time, Confucian scholars still use Wen Gong as their excuse, yet their insight is not necessarily as open as his, nor their aspiration for the Way as sincere. They only know to criticize the teaching without ever realizing what is wrong with criticizing it. Those later Confucians who are learned in the teaching but do not understand principle or exhaust their nature are indeed the offenders against Changli (Han Yu). The Daoist school regards Laozi as its founder. Laozi wrote the two classics \*Pure and Still\* and \*The Way and Its Virtue\*, which are also nothing other than the meaning that essence and speech are both penetrated. Yet how many Daoists do not know what Laozi's true face is, and end up drifting into heterodox arts and side practices? Take Lü Dongbin, a hero of the Daoist school—he too was mired in techniques of absorption and refinement, practicing alchemical cultivation without knowing his own error. Only when he met Huanglong and, at a single shout, became clear, did he say: 'Casting away my gourd and smashing my zither, from now on I no longer refine the gold within cinnabar. Since first meeting Huanglong, I finally believe that my former efforts were misplaced.' To this day he is known as Patriarch Lü. Those in the world who are learned in the Daoist teaching but do not cultivate their true nature are the offenders against Patriarch Lü. As for our Lord Shakyamuni—for forty-nine years he expounded the three vehicles, which was the penetration of speech. At the end, holding up the flower, Mahakashyapa grasped the meaning—that was the penetration of essence. Yet Ananda, standing beside him, did not know the reason for either essence or speech. After the World-Honored One entrusted the Treasury of the True Dharma Eye and the Wondrous Mind of Nirvana to Mahahakashyapa, and after the World-Honored One's parinirvana, Ananda asked Kashyapa, 'Apart from the golden robe transmitted by the World-Honored One, what else was transmitted?' Kashyapa called out, 'Ananda!' Ananda responded, and in that moment he glimpsed the truth. Then the forty-nine years of forceful memorization and wide learning—through which he had not attained realization in the penetration of speech—were transformed by that single call of Kashyapa's, and in the penetration of essence his body and mind became perfectly luminous, attaining great unobstructedness. Thus, those in the world who are learned in the Buddhist teaching but do not awaken their minds and see their true nature are the offenders against Ananda. This is why this sick monk says: 'Speaking all day, yet never having spoken'—so as not to tread the old path of Ananda. 'Not speaking all day, yet never having not spoken'—so as not to sink into the void of Shunruo (Śūnyatā). Thus the meaning of penetrating both essence and speech not only restores the perfect clarity of those with the eye of the Way, but also fiercely rescues those lost in habitual confusion. The establishment of the three teachings is a case of different paths converging on the same goal, revolving through ages past and present, mutually delivering one another. How could their work of upholding the way of the world and the human heart ever cease? Even if there are those who, in ignorance, recklessly create right and wrong, they are but dust and haze in the sky—how could they obscure the brilliant sun that lights up heaven and mirrors the earth? But let us set this aside. As for the separate transmission outside the teachings—where does it fall?" He struck the ground with his staff and said, "From the beginning it has had no rank or position; there is no need to force an arrangement."