---
title: "洪山俞昭允汾禪師語錄 · 敘"
description: "洪山俞昭允汾禪師語錄是清代禪宗高僧允汾禪師的說法記錄，由上睿等人編纂。該語錄成書於清朝，反映了當時禪宗的發展面貌與修行風尚。內容主要收錄允汾禪師的開示、機鋒語句、參禪要訣及日常教誨，體現了臨濟宗直指人心、見性成佛的禪風。此語錄是研究清代禪宗思想的重要文獻，對於理解當時佛教禪宗的實踐與傳播具有較高價值，在佛教典籍中佔有一席之地，為禪修者提供了重要的指導與啟發。"
url: "https://rushiwowen.co/en/r/cmgn1qhjp4b7kl4042ahylhai"
---

### 嘯堂和尚語錄敘

> Preface to the Recorded Sayings of Master Xiaotang

嘯堂汾和尚挾複子上靈巖，時予在侍寮典記，見其敝衣楚音，翛然自得，絕無近世禪殼子陋習。　退翁先師心賞之，俾居不租寮，朝夕勤懇不自廢，椎拂之下有所證入。然性謙抑，秘其芒耀，不喜以所長病人，故人亦莫知其所得也。未幾，典藏鑰，陞掌書記。會同門古嶷和尚唱滅於匡廬之乾明山中，緇白咸謂丈室不可久虛，專使齎牘至吳門，請先師遴主法者以慰群望。先師集群弟子於廣堂，瞬顧一匝，語和尚曰：「汾！汝堪此任。」和尚亦欣然請行，自攜瓶缽長揖故山，惟知師命尊嚴，不計眾緣缺乏。一眾錯愕，始悟其久蒙記莂，特時至而理彰耳。予嘗有詩送之曰：「下板沉埋苦自持，囊錐穎露眾方知。但令猛虎馱行橐，當有神龍獻住基。隨事不妨加損益，乘時何必問艱危？此回只作看山想，竹杖芒鞋任所之。」領院三閱月，知事有梗化者，和尚拂衣徑行。或者進曰：「盍少貶以順機宜，無致山林岑寂。」和尚笑曰：「莊生嘗謂：『觀德人之容，令人意消。』今劈腹剜心，朝夕與之提訓，不能少變其習染，自愧德涼，未敢學蚖蛇之戀窟宅也。」識者聞而韙之。自是聲望愈高，列剎爭致，如黃安之赤城、竟陵之芝紫、京山之桐泉、武昌之東巖。最後應楚撫大中丞張公之請，中興洪山寶通禪寺和尚不出戶庭，莊嚴畢備，顧瞻歎嗟，以為神運。前後皆有上堂示眾等語，門人住京都翊教楚林睿公編次共若干卷，將壽諸梓，以廣流布，不遠數千里走山中，乞一言弁其首。予嘉其志，而敘夙昔之同在師門一段，以表終始，翛然自得。事皆緣會而興，非若屈己從人，喪其固有，卒被聲利所束縛，而為智人之所深愍者，可同日語也。昔人有言曰：沙門華言離欲。離欲則方寸自虛，而萬景畢入，入必有所展泄，垂慈應物，發為心聲。此教之所由興，道之所由立也。譬如洪鐘在虡，有扣則鳴，細梴巨杵，判然自別。而鐘則初無限約於其間，惟赴來機而成其應耳。詎非古人虛靈寂妙之旨，併所謂識取無依，佛亦無得者乎？輓近說法，必主摹仿，否則以為杜撰而共非之。墨數行循，一摸脫出，雖充棟汗生，真如像龍，不能行雨，雖多亦已奚為？讀斯錄者，蓋可少悟其翛然自得之旨矣。

> Master Fen of Xiaotang, carrying his bundle, came to Lingyan. At the time I was serving in the attendant's quarters as scribe, and I saw that his robes were worn and his accent rustic, yet he was completely at ease and content, utterly free from the vulgar habits of modern Chan practitioners. Our teacher, Venerable Tuiweng, admired him greatly and arranged for him to stay in the Bu Zu Hermitage. Morning and evening, he was diligent and never neglected his practice. Under the teacher's guidance, he attained some realization. However, he was naturally modest and restrained, concealing his brilliance, and never took pleasure in flaunting his abilities to embarrass others. Thus, no one truly knew what he had attained. Before long, he was put in charge of the library, and later promoted to head secretary. Around the same time, our fellow student, Venerable Guyun, passed away at Ganming Mountain in Lushan. Both monastics and laypeople felt the abbacy should not remain vacant for long, so they sent a special envoy with a letter to Wumen, requesting our teacher to select a new abbot to meet everyone's expectations. Our teacher gathered his students in the great hall, glanced around, and said to Master Fen, "Fen, you are suited for this task." Master Fen gladly accepted. Carrying only his bowl and vase, he bowed farewell to his former mountain, regarding his teacher's command as paramount and disregarding any shortage of resources. Everyone was stunned and only then realized he had long been marked as a successor; it was merely that the time had come for this to become manifest. I once wrote a poem for him: "Beneath the plank, he endured hardship in silence; / Only when the awl's point emerged did all see his brilliance. / If only a fierce tiger bears your traveling bundle, / Then surely a divine dragon will offer a place to settle. / Whatever comes, you adapt and adjust; / Why ask about hardship when the time is right? / This time, I simply go as one who gazes at mountains, / With bamboo staff and straw sandals, roaming as I please." After leading the monastery for three months, he encountered some stewards who resisted his authority. Master Fen simply shook out his robes and left. Someone advised him, "Could you not bend a little to accommodate circumstances, so as not to leave the mountain groves desolate?" Master Fen laughed and said, "Zhuangzi once said: 'Gazing upon the countenance of a virtuous person makes one's petty mind dissolve.' Now, if I had to gut myself and pull out my heart, day and night instructing them, yet still could not change their ingrained habits even slightly, then I must blame my own lack of virtue. I dare not learn from the snake or worm that clings to its den." Those in the know heard this and approved. From then on, his reputation grew ever higher, and other monasteries vied for his presence: Chicheng in Huang'an, Zhizi in Jingling, Tongquan in Jingshan, and Dongyan in Wuchang. Finally, at the invitation of Grand Censor Zhang of Hubei, he revitalized Baotong Chan Temple on Mount Hong. Master Fen never left his rooms, yet the temple was adorned in full splendor; people gazed and marveled, saying it was divine work. Throughout his career, he delivered many formal lectures and instructions to the assembly. His disciple, Master Chulin Rui of Yijiao Monastery in the capital, compiled them into several volumes, intending to have them carved on woodblocks for widespread distribution. He traveled thousands of li to the mountains to ask me for a preface. I praise his intention and recount this past connection under our shared teacher, to show the continuity of the tradition and Master Fen's carefree self-possession. All these events arose through conditions; they cannot be compared with those who humble themselves to follow others, lose their inherent nature, and end up bound by fame and gain, evoking the deep pity of the wise. An ancient said: "Shramana means 'one who has left desire.' Once desire is left, the mind naturally becomes empty, and the myriad scenes enter it fully. When they enter, they must find expression, manifesting compassion in response to things, expressing themselves as the voice of the mind. This is the basis for teachings to arise and for the Path to be established. It is like a great bell on its stand: struck, it rings. A small mallet or a huge beam yields a distinctly different sound, yet the bell itself has no fixed limit between them—it simply responds to whatever comes. Does this not accord with the ancient principle of empty, subtle, and wondrous stillness, and the teaching that one perceives the supportless state and that even the Buddha is not something to be attained?" In recent times, when people teach, they rely entirely on imitation; otherwise, they are accused of fabrication and condemned. Following a set pattern line by line, like making a mold or turning out copies, even if it fills buildings and piles up mountains of paper, it is like a painted dragon—unable to bring rain. Though abundant, what use is it? Readers of this collection may gain some insight into the true meaning of his carefree self-possession.

時康熙丙寅秋日，前住靈巖同門法弟曉青題於華山之臥雲深處。

> In the autumn of 1686, your humble Dharma brother Xiaoqing (former resident of Lingyan) inscribed this at the Deep Place of Resting Clouds on Huashan Mountain.

## 俞昭允汾禪師住廬山西林乾明禪寺語錄卷之一

住北京翊教寺嗣法門人上睿等編