---
title: "逕庭宗禪師語錄 · 晚參"
description: "逕庭宗禪師語錄是清代禪僧德宗所述，由弟子行謙等人編纂，並依據駒本增補印行。該書成於清朝，反映了當時禪宗的發展面貌，內容收錄德宗禪師的開示、法語、機鋒對答及修行要旨，體現了臨濟宗的禪風特色。作為禪宗語錄文獻，它不僅是研究清代禪學思想的重要資料，也為後世學人提供了參究心性的實踐指南，在佛教禪宗史上具有承先啟後的學術與修行價值。"
url: "https://rushiwowen.co/en/r/cmgn1qvvr4bsal4043fyu75lo"
---

### 晚參

> Evening Meditation

晚參。舉：「南泉曰：『王老師自小養一頭水牯牛，擬向溪東牧，不免犯國王水草；擬向溪西牧，不免犯國王水草，不如隨分納些些，總不見得。』南泉垂一言半句，應當與人解黏去縛、抽釘拔楔。秪如東邊也犯、西邊也犯，如何得隨分納些些？若是南源者，一頭在東不東、在西不西，橫身宇宙，處處逢源，動則森羅萬象悉放光明，靜則凡聖含靈咸皆斂蹟。且道：與王老師相去多少？」

> Evening Dharma Talk. A Case: Nanquan said, “Old Master Wang has raised a water buffalo since he was young. If I try to graze it east of the stream, I’ll inevitably trespass on the king’s water and grass; if I try to graze it west of the stream, I’ll equally trespass on the king’s water and grass. Better to simply go along with circumstances and give a little, without anyone noticing.” Nanquan’s half-word, one-phrase should help people untie their knots, pull out nails, and remove wedges. But here, if going east transgresses and going west transgresses—how can one “go along with circumstances and give a little”? As for me, Nanyuan, this buffalo is neither east nor west. It stretches across the entire universe, meeting the source everywhere. When it moves, the myriad phenomena all radiate light; when it rests, all sages and sentient beings alike vanish without a trace. Now tell me: how far apart is this from Old Master Wang?

晚參。舉：「香嚴曰：『若論此事，如人上樹，口銜樹枝，腳不踏枝，手不攀枝。樹下忽有人問：「如何是祖師西來意？」若不對，違他所問。若對，又喪身失命。當恁麼時作麼生即得？』時有虎頭上座出問曰：『樹上即不問，未上樹時請和尚道。』嚴乃呵呵大笑。香嚴真如金剛圈、栗棘蓬，吞吐不得。虎頭上座雖善應來機，未免遭他惑亂。若遇南源，不消一個噴嚏。教他在樹上也不得，在樹下也不得。看他如何合煞。」

> Evening Meditation. A Case: Xiangyan said: "Concerning this matter, it is like a person climbing a tree, holding a branch in their mouth, feet not stepping on branches, hands not grasping branches. Suddenly someone beneath the tree asks: 'What is the meaning of the Patriarch's coming from the West?' If they do not answer, they betray the question. If they answer, they lose their body and life. At such a moment, what should one do?" At that time, the head seat Tiger Head came forward and asked: "I do not ask about being on the tree. Please, Master, speak about before climbing the tree." Xiangyan then burst into hearty laughter. Xiangyan's teaching is truly like a diamond circle or a chestnut thorn — impossible to swallow or spit out. Head Seat Tiger Head was skilled at responding to the moment, yet inevitably fell into confusion. If it were Nanyuan before them, a single sneeze would suffice. He would let them be stuck — neither on the tree nor beneath it. Watch how he brings it all to a close.

晚參。舉：「殃崛摩羅尊者因持缽到一長者家，值婦產難，長者曰：『瞿曇弟子！汝為至聖，當有何法能免產難？』崛曰：『我乍入道，未知此法，待我回問世尊卻來相報。』及返，具事白佛，佛告殃崛：『汝速去報言：「我從賢聖劫來未曾殺生。」』崛奉佛語疾往告之，其婦得聞當時分娩。者則公案不惟眼中無珠者識他不得，即大慧禪師曾被他惑，蓋因他如八陣圖一般，善識門戶者自然出入似入無人之境，未透關隘者寧免沉迷？南源當初若作殃崛，待長者恁麼問便噓一噓，管教直下令產婦分娩。」

> Evening Tea Session. Raising the case: “The Venerable Angulimala once went with his bowl to a wealthy man's home, and happened upon a difficult childbirth. The householder said, 'Disciple of Gautama! You are a sage—surely you have some method to avert this birth crisis?' Angulimala replied, 'I have only recently entered the path and do not yet know such a method. Let me return and ask the World-Honored One, then come back to inform you.' When he returned, he told the Buddha the whole matter. The Buddha said to Angulimala, 'Go quickly and tell them: “Since the age of the noble sages, I have never taken a life.”' Angulimala, following the Buddha's words, hurried to deliver this message, and the woman, upon hearing it, gave birth immediately.” This case is not only beyond the grasp of those with no eyes, but even Great Master Dahui was once misled by it. The reason is that it is like an eight-formation battle array—those who truly know the gates can come and go as if passing through empty land, but those who have not broken through the pass are sure to sink into confusion. If Nanyuan had been in Angulimala's place, when the householder asked such a question, he would merely have let out a breath—and that would surely have caused the woman to deliver on the spot.

起七，晚參。「換骨脫胎，自然七通八達；轉凡成聖，依然落二落三。俯仰折旋，豈能羈絆；行住坐臥，孰敢羅籠。若也信疑不定、心志不堅，行則逞情放意、坐則亂想胡思，聞警策則憤氣翀天、遇閒談則葛藤遍地，與麼參學了生脫死，直至彌勒下生。所以道：『參禪須是鐵漢，著手心頭便判。直取無上菩提，一切是非莫管。』正恁麼時，還有透綱的金鱗麼？」問：「結制小參即不問，打七勘驗事如何？」師隨聲便打，僧便喝。師又打，僧又喝。師曰：「來者裡弄鬼眼睛。」乃連棒打退。

> Starting the retreat, evening consultation. “Transformed entirely, one naturally opens in all directions; Turning from ordinary to sage, still falling into second and third. Bowing, rising, turning, spinning—how could these confine? Walking, standing, sitting, lying—who dares to cage? If you remain uncertain, your resolve unsteady, Walking, you follow whims; sitting, you drift in scattered thoughts. Hearing a stern warning, anger flares to the sky; Meeting idle talk, entanglements spread like vines. Practicing this way to end birth and death, you'd wait until Maitreya descends. Thus it's said: ‘To study Zen, you must be an iron man; At the moment of engagement, decide at once. Straight to unsurpassed enlightenment— Pay no heed to all right and wrong.’ At just such a moment, is there a golden fish that can leap through the net?” A monk asked: “I won't ask about the convocation at the session's start— At this beating during the seven-day retreat, what is being examined?” The master, responding to the voice, struck him. The monk yelled. The master struck again; the monk yelled again. The master said: “Come here playing tricks with ghost eyes!” Then he struck him repeatedly and drove him off.

晚參。舉：「百丈上堂，有一老人隨眾聽法，一日眾退，惟老人不退，丈問：『汝是何人？』曰：『某非人也，於過去迦葉佛時曾住此山，因學人問：「大修行人還落因果也無？」某對曰：「不落因果。」遂五百生墮野狐身。今請和尚代轉一語，貴脫野狐身。』丈曰：『汝問。』老人曰：『大修行人還落因果也無？』丈曰：『不昧因果。』老人於言下大悟，作禮曰：『某已脫野狐身，住在山後，乞師依亡僧津送。』丈乃領眾至後山巖下，挑出一死狐，遂依法火葬。」師舉畢，問傍僧曰：「夜來老鼠咬破油罈，你等知麼？」一僧曰：「不知。」師隨聲打曰：「墮也，墮也。」復以杖作挑起勢曰：「百丈火葬，我者裡活埋。」又僧出曰：「幸和尚高鑑。」遂抽身歸眾，師曰：「一隊野狐。」拈棒一齊打散。

晚參。舉：「乾峰示眾曰：『舉一不得舉二，放過一著落在第二。』雲門曰：『昨日有人從天台來，卻往徑山去。』峰曰：『明日不得普請。』一個高高峰頂立不露頭，一個深深海底行不溼腳。山僧則不然。」乃顧左右曰：「路遠夜長休把火，大家吹滅暗中行。」

晚參。按拄杖，曰：「進堂一七了也，本參還破了也未？若破，一任放曠於蝸角尖頭，橫身於蟭螟眼裏，拈兔角而剝落鶻臭汗衫，以龜毛而牽轉黑漆崑崙。直饒恁麼，猶是作略邊事，須知更有格外一機在。策起眉毛，聽取一偈：『脊梁鐵鑄緊捏拳，細究孃胎未出前，忽爾踏翻無縫罅，峰頭浪湧潑中天。』」

晚參。舉：「徑山示眾曰：『有一人一生修善，有一人一生造惡。善者一日偶犯不與取戒，惡者一念了悟自心。犯戒者即名為賊，了悟者即名為佛。二人同到徑山，著那一人即是？著善人而卻惡人，則是著賊而卻佛；著惡人而卻善人，則是怕惡而欺善。若二人俱著，則佛、賊不分；若二人俱不著，則善、惡不明。若決定指佛是惡人，則招謗佛之愆，入地獄如箭射；若指賊是善人，未有善人而做賊者，當人未具智眼在。到者裡還有斷得者麼？若斷不得，徑山為諸人斷卻。賊是善人為，佛是惡人做，佛賊善惡人，不出者兩個。還會麼？』驀拈拄杖，面前畫一畫，曰：『建昌紙貴，一狀領過。』徑山無端向善惡途中惑亂人家男女，末後不得一狀領過，堪作甚麼？若到南源，未免喫棒有分。」遂豎拂子，召眾，曰：「此是善耶？惡耶？佛耶？賊耶？」揮拂子，曰：「雲中石筍莖莖嫩，燄裏水花朵朵紅。」

晚參。舉子胡看狗公案畢，乃曰：「子胡狗子，古今孰不遭他毒口？若遇南源，待云：『看狗。』便好踏倒曰：『畜生，人也不識。』免使逢人亂咬。」

晚參。「無毛鷂子飛上天，翀破虛空作兩邊，須彌燈王忙去捉，鍼鋒頭上走三千。」喝一喝。