---
title: "雲叟住禪師語錄 · 小參"
description: "雲叟住禪師語錄是清代禪宗高僧雲叟住禪師的語錄彙編由弟子元一記錄整理成書。該書誕生於清初佛教復興背景下尤其反映了臨濟宗在當時的傳承與發展。內容主要收錄禪師上堂說法機鋒對答及日常開示等生動展現其直指人心見性成佛的禪風。作為清代禪宗重要文獻此語錄不僅是研究雲叟住禪師思想的第一手資料也為探討明清之際禪宗脈絡與實踐提供了珍貴依據在佛教史上具有承前啟後的學術地位。"
url: "https://rushiwowen.co/en/r/cmgn328ww4vp2l404v5jv7x7b"
---

### 小參

> Individual Instruction

師在湘陰神鼎受請，小參。「拄杖未曾敲白月，先將折筋攪滄溟；魚龍知命拏雲去，倒嶽傾湫吼怒霆。」以拄杖空中攪，云：「還有知性命者麼？出來轟雷掣電看。」僧問：「師子在窟，爪牙鋒利；師子出窟，野干潛蹤。出與未出即不問，越格全提事若何？」師云：「祝融峰頂浪滔天。」進云：「果然牙爪如鋒利，坐斷千峰與萬峰。」師云：「從教喪盡野狐蹤。」僧一喝，歸位。師云：「急領出去。」乃云：「睠茲湘山色，高臥頗適閒；未圖誅茅遂，龍峰符命頒。回避苦無計，卻將條例攀；勦除新露布，扶起古剎竿。三更日午打，北斗面南看；須彌芥子納，牛頭尾上安。逢人即不出，焰裏鼓驚湍；逢人即便出，卍字空中刊。為人不為人，鐵裹爛泥團。」提起拄杖，云：「臨行解袋口，子細好生觀；傾出一栲栳，光曜天地寒。」卓一下，云：「一椎直擊碎，遍界黑漫漫。」

> The Master, having been invited to Shen Ding in Xiang Yin, gave an informal teaching. "The walking staff has not yet struck the white moon, First I'll use a broken stick to stir the vast ocean; Fish and dragons who know their fate ride the clouds away, Toppling mountains, draining pools, roaring angry thunder." He stirred the air with his walking staff and said, "Is there anyone here who knows their true nature and destiny? Come forward and show me thunder and lightning." A monk asked, "When the lion is in its den, its claws and fangs are sharp; when the lion leaves its den, the wild jackals hide away. Setting aside whether it leaves or not, what about the matter of transcending all conventions and raising it up whole?" The Master said, "Waves surge to the sky atop Mount Zhurong." The monk pressed further, "Indeed, when claws and fangs are sharp as blades, one sits firmly atop a thousand peaks and ten thousand peaks." The Master said, "Let it be—wipe out every trace of the wild fox." The monk gave a shout and returned to his place. The Master said, "Escort him out quickly." Then he spoke: "Gazing at these Xiang mountains' colors, Lying high at ease suits leisure well; I had no plan to build a thatched hut here, Yet Dragon Peak's mandate came by decree. No way to avoid it, nowhere to hide, So I took up the rules and regulations; Sweeping away the old, I posted new proclamations, Raised up again the ancient temple's banner. At midnight the sun shines at noon, The Big Dipper faces south; Mount Sumeru fits inside a mustard seed, An ox's head is placed upon its tail. Meeting people, yet not coming out— Drumming up wild rapids within the flames; Meeting people, and coming right out— Inscribing the ten-thousand character mark in empty space. Acting for others, not acting for others— An iron-wrapped ball of rotten mud." He lifted his walking staff and said, "Before departing, I untie the bag's mouth—look carefully, look well; I pour out a full basketful, its radiance chills the heavens and earth." He tapped the ground once and said, "One blow strikes it clean through—the whole world goes pitch black."

小參。「你等諸人總道：『我為生死事切，做工夫要緊。』且作麼生是你做底工夫？莫是看話頭、起疑情是做工夫麼？莫是一念萬年去、寒灰枯木去是做工夫麼？莫是是句亦鏟、非句亦鏟是做工夫麼？莫是坐斷主人公、不落第二見是做工夫麼？莫是內不住根本、外不依凡聖是做工夫麼？莫是如一人與萬人敵相似是做工夫麼？莫是一切處、一切時翻來覆去看是做工夫麼？莫是譬如擲劍揮空，莫論及之不及是做工夫麼？莫是如失卻一件要緊物相似，十二時中東討西尋、尋討不見，心中只是放不過是做工夫麼？莫是佛來也殺、祖來也殺、自己來也殺，殺盡始安居是做工夫麼？莫是向佛未出世時、祖未西來時會取是做工夫麼？若如此，盡是癡狂外邊走、盡是雜用心處、盡是無魂必死之地，正眼觀來，總是死門，並非活路。趙州云：『老僧除卻二時粥飯是雜用心處，此外別更無用心處。』且道者老漢尋常在甚麼處安身立命？者裏見得七百甲子老禪和立地處，許你十二時中無片刻許虛棄底道理。所以道：『當參活句，莫參死句。』死句下薦得，自救不了；活句下薦得，堪與祖佛為師。千差萬別不出者一毫頭，者一毫頭能開千差萬別之門，自古自今、若佛若祖、天下老和尚，到者裏有眼也無覷處、有心也無用處、有智也無辯處，須是你自解作活始得。若秖依他作解，反障自悟門。總有神通光明，不能直下發現。」驀召眾云：「山僧今晚將你從前黑山鬼窟一椎粉碎了也，還有自解作活者麼？」眾皆沉吟，師云：「依前只在鬼窟裏。」

> Informal teaching. "You all keep saying, 'The matter of birth and death is urgent for me; I must focus on my practice.' But what exactly is the practice you're doing? Is it watching the critical phrase and raising doubt that counts as practice? Is it sitting like a withered tree or cold ashes, where one thought lasts ten thousand years, that counts as practice? Is it cutting away both affirmative statements and negative statements that counts as practice? Is it cutting off the master and not falling into secondhand views that counts as practice? Is it not abiding in the root within, not relying on ordinary or sage without, that counts as practice? Is it like one person fighting ten thousand enemies that counts as practice? Is it turning things over and over, in all places and at all times, that counts as practice? Is it like hurling a sword into empty space—never mind whether it reaches or not—that counts as practice? Is it like having lost something vital, searching east and west all day long without finding it, unable to let it go, that counts as practice? Is it killing the Buddha when he comes, killing the patriarchs when they come, killing yourself when you come—only when all are killed can you dwell in peace—that counts as practice? Is it realizing it before the Buddha appeared in the world, before the patriarch came from the West, that counts as practice? "If so, all of this is just wandering madly on the outside. All of this is just scattered, deluded activity. All of this is a soulless place of certain death. Seen with true eyes, all of it is the gate of death, none of it is a living road. "Zhaozhou said: 'Except for the two mealtimes of gruel and rice, this old monk has no place of scattered activity; beyond that, there is no other place where I apply my mind.' Tell me—where does this old fellow usually settle his body and establish his life? If you can see where this seven-hundred-year-old seasoned practitioner stands, then I'll grant that you have the principle of not wasting a single moment throughout the twelve hours of the day. "That's why it's said: 'You should investigate the living phrase; do not investigate the dead phrase.' If you only understand at the dead phrase, you can't even save yourself. If you understand at the living phrase, you are fit to be a teacher to patriarchs and Buddhas. All the myriad differences and distinctions don't go beyond this single hair's breadth. This single hair's breadth can open the gate to all myriad differences and distinctions. From ancient times to now, whether buddhas or patriarchs, all the old monks under heaven—when they arrive here, even with eyes they have nothing to look at, even with mind they have nothing to use, even with wisdom they have nothing to debate. You must personally know how to be alive. If you merely rely on others' interpretations, you'll instead block your own gate of awakening. Even if you have spiritual powers and radiant light, you won't be able to manifest it directly." Suddenly he called to the assembly: "Tonight, this mountain monk has shattered your former black mountain ghost cave into dust with one blow. Is there anyone who knows how to be alive?" The assembly all fell silent, pondering. The master said: "Just as before, you're still in the ghost cave."

除夕，小參。「年窮，歲窮，柴米窮，鹽醬窮，七事算來無不窮。窮到盡頭無窮處，撾鼓陞堂說窮法。無量法門難思海，未開口時已窮盡。凡聖俱窮人法窮，世界身心徹底窮；徹底之窮亦窮盡，窮到無窮始是窮。香嚴窮無錐卓地，棲賢窮無寸絲挂。二老當時稱大窮，看來未及龍牙窮；龍牙之窮潑天窮，古今佛祖罕並同。大眾！龍牙窮到世界身心俱窮底田地，正當今晚，將箇甚麼與諸人分歲，免得窮廝煎、餓廝炒？」良久，云：「諸人若也不嫌麤疏，山僧有箇飽無不足、饑無不消底，將來與你共歡同樂。且道是甚麼？不濕羹幾碗，鐵酸餡一盂，大家飽喫了，永劫絕饑虛。」喝一喝，下座。

> New Year's Eve, an informal gathering. "The year is exhausted, the years are exhausted, firewood and rice are exhausted, salt and sauce are exhausted—counting all seven necessities, not one is left. Exhausted to the very end, at the point of no exhaustion, we strike the drum, ascend the hall, and speak the Dharma of exhaustion. The immeasurable Dharma gates, an inconceivable ocean—before the mouth even opens, all is exhausted. Both ordinary and sage are exhausted, person and Dharma are exhausted, world, body, and mind are utterly exhausted. Utter exhaustion itself is also exhausted; only when exhaustion reaches the inexhaustible is it truly exhaustion. Xiangyan was so exhausted he had not a single awl-point of ground to stand on; Qixian was so exhausted he had not a thread of silk to hang by. These two elders were called greatly exhausted in their time, yet it seems they never reached Longya's exhaustion. Longya's exhaustion was a heaven-soaking exhaustion—among Buddhas and Patriarchs past and present, few could match it. Everyone! Longya was exhausted to the point where world, body, and mind were all exhausted—on this very evening, what shall I share with all of you to mark the passing of the year, so as to avoid the misery of poverty gnawing and hunger scorching?" After a long pause, he said: "If you do not mind coarse and simple fare, this mountain monk has something that leaves you fully satisfied when full and fully digested when hungry—I will bring it for you to share in joy and celebration together. What is it, you ask? A few bowls of non-wetting soup, a plate of iron sour dumplings—everyone eats their fill, and for endless kalpas there is no more hunger or emptiness." He gave a shout and descended from the seat.

歲夜，小參。僧問：「晴空雪盡露千山，極目風光萬境閒。坐斷殘更天地轉，斬新條令又重頒。如何是斬新條令句？」師云：「五九四十五，太陽來入戶。」進云：「恁麼則一擊曉鐘驚夢破，帶煙寒艸返青痕。」師云：「南柯打盡十更長。」進云：「吹開碧落煙嵐色，誰是松陰舊住家？」師云：「子規夜半猶啼血，不信東風喚不回。」進云：「龍生金鳳沖霄漢，一笛聲中奏落梅。」師云：「吉嘹舌頭三千里。」進云：「秖如華山千萬重，惟在巨靈抬手；淨名方丈室，能容獅象翻身。五位正偏，乞師剖析。」師云：「言前無的旨，句下絕追尋。」進云：「如何是正中偏？」師云：「一壺風月劫空前。」進云：「如何是偏中正？」師云：「萬象森羅一法印。」進云：「如何是正中來？」師云：「不萌枝上雪華開。」進云：「如何是兼中至？」師云：「無影樹林藏赫日。」進云：「如何是兼中到？」師云：「寶殿虛明月不照。」進云：「與麼荅話，猶未出他古人窠臼在。」師云：「逢人但恁麼舉。」進云：「可謂東風醉盡山東李，不必啼鴉再報春。」師云：「急須合取口著。」乃云：「半千衲子水雲逢，山寺寥寥翠靄中。露柱無心吞佛祖，缽盂開口噇虛空。懶烹露地牛分歲，豈羨香嚴錐也窮？一夜鐵華生碓觜，普天瑞氣擁禪叢。」卓拄杖，下座。

> On New Year's Eve, an informal gathering. A monk asked: "The clear sky empties of snow, revealing a thousand mountains; stretching to the horizon, the scenery is vast and all realms at ease. Sitting through the last watch, heaven and earth revolve; brand-new regulations are proclaimed once more. What is the phrase of these brand-new regulations?" The Master said: "Five nines are forty-five; the sun comes in through the door." The monk pressed: "If so, then a single strike of the dawn bell shatters the dream, and smoke-wrapped cold grass returns to green." The Master said: "The southern branch is struck through—ten watches long." The monk pressed: "Blowing open the azure sky's mist and haze, who is the old dweller in the pine shade?" The Master said: "The cuckoo at midnight still cries blood; do not believe the east wind cannot call it back." The monk pressed: "A dragon begets a golden phoenix soaring to the Milky Way; in one flute note, the falling plum is played." The Master said: "A lucky tongue reaches three thousand miles." The monk pressed: "Just as Mount Hua's ten thousand layers rest only on the giant spirit's raised hand; Vimalakirti's ten-foot room can hold lions and elephants turning over. The five positions of the true and the偏—please, Master, analyze them." The Master said: "Before words, no precise meaning; beneath phrases, no tracing." The monk pressed: "What is the true within the偏?" The Master said: "One pot of wind and moon, before the kalpa's emptiness." The monk pressed: "What is the偏 within the true?" The Master said: "Myriad phenomena in dense array—one Dharma seal." The monk pressed: "What is the true coming forth?" The Master said: "On a branch that has not sprouted, snow flowers bloom." The monk pressed: "What is the兼 reaching?" The Master said: "In a shadowless forest, a blazing sun is hidden." The monk pressed: "What is the兼 arriving?" The Master said: "In a jeweled hall, void and bright, the moon does not shine." The monk pressed: "Answering thus, you still have not escaped the ancients' old ruts." The Master said: "Meeting people, just raise it this way." The monk pressed: "One may say the east wind has drunk all the plums of Shandong; no need for the crow to announce spring again." The Master said: "Quickly, close your mouth." Then he said: "Five hundred patch-robed monks meet amid water and clouds; the mountain temple is quiet within green mist. The dew pillar has no mind to swallow buddhas and patriarchs; the alms bowl opens its mouth to gulp the void. Too lazy to cook the dew-field ox to share the year; who envies Xiangyan's awl, also poor? In one night, iron flowers grow on the pestle's point; all under heaven, auspicious qi surrounds the Zen grove." He planted his staff and descended the seat.

小參。「佛眼和尚道：『如今參禪人有二種病：一、是騎驢覓驢；二、是騎卻驢了不肯下。』又云：『你不要覓、不要騎，你便是驢。盡大地是箇驢，你作麼生騎？』」山僧道：「你便是驢，盡大地是箇驢，要騎便騎、要下便下。你若秖下得、騎不得，亦是病；既下得了，又須騎得，方始是無病。騎得、下得，須是解倒騎驢底人始得；若是不解倒騎得底，未免騎了不肯下、下了不肯騎。所以道：『除非自解倒騎驢，一生不著隨人後。』到者裏，更教甚麼人騎？更教甚麼人下？又更有甚麼驢可騎？更有甚麼驢可下？終日騎驢，不曾跨著驢脊；終日步走，不曾離卻驢背。恁麼人騎恁麼驢，更有恁麼病。年來叢林凋落，佛法掃地，要覓一箇半箇解倒騎驢底了不可得矣！大慧云：『楊岐一頭驢，秖有三隻腳；潘閬倒騎歸，攧殺黃番綽。』者箇便是解倒騎驢底人。雖然，我更要問你：既是潘閬倒騎歸，因甚攧殺黃番綽？者裏會得去，許你倒騎驢子上楊州，蹋破洞庭波底月；若也未會，叢林堪歎日凋傷，驢上騎驢笑殺人。」

歲夜，小參。「百丈和尚云：『你者一隊後生，經、律、論固是不知，入眾參禪，禪又不會，臘月三十日且作麼生折合去？』雲峰和尚云：『灼然，諸禪德！去聖時遙，人心澹泊，看卻今之叢林，更是說不得也。所在之處，或聚三百、二百浩浩地，只以粥飯豐厚、寮舍穩便為旺化也。兄弟！當時說不得，而今豈是說得？在處叢林，據位稱師者，說禪說道，如盲摸象；視利視名，似石吸鐵。擔囊行腳者，曾不以己躬是念，一味打哄過日，但見一千五百處刺頭便入，初不辨其邪正是非，惟便軟煖趁熱鬧，師與弟子互相聾瞽，如打鼓弄猢猻相似。弄到臘月三十日，鼓也打破，猢猻也走卻，只落得一場熱亂而已。當爾之時，求生不得，求死不得，眼前唯見眾苦所迫，不恨自己平昔未曾向腳跟下真實究竟到大安樂田地，反怪佛法無靈驗，真可憫也。兄弟！你道者些熱亂境界從甚麼處得來？還知麼？從你最初發心時無正因行腳處得來，從你最初入此門時無正因擔荷佛祖慧命處得來，一向只在謾人自謾處乾弄，所以後來以至如此。今晚是箇小年夜，直須打辦在前，莫待自家大年夜忽然到來，臨渴方纔掘井時遲也。珍重！』」

除夕，小參，兼為諸禪解制。「年亦窮，歲亦窮，封門積雪落窮冬，蒙頭衲被頹然坐，萬事收歸一念中，臘月三十今夜到，風顛撒殺龍牙翁。元宵制向除夕解，條例不與諸方同，大悟方纔稱解制，若還不悟解無從，要知解制親切句，透金剛圈吞棘蓬。此制若還解不得，猢猻仍在布袋中。一箇猢猻苟能椎得死，日出來朝一點天地紅。」

正覺寺慈照大德禮懺，請小參。「一念心清淨，是名佛出世；一念心垢染，是名佛滅度。此一念心未清淨已前，舉心動念是過？是愆？開口動舌是過？是愆？行、住、坐、臥是過？是愆？動用施為是過？是愆？一念心既清淨已後，從前無明障蔽如晝破暗，從前煩惱惑業如日消冰，從前冤對愆尤如火燒乾艸，從前貪、瞋、癡、慢如風卷殘雲。一念心清淨時，即是發菩提心。菩提心纔發，一切舉心動念悉是佛之作用；一切開口動舌悉是佛之知見。一切行、住、坐、臥悉是佛之三昧，一切縱橫順逆悉是佛之真智。我小師元一於一念頃證此菩提大道心理，延請一十二眾淨侶，于二七日中轉七軸《法華》、禮十卷《梁皇》。今日佛事半周之際，又復懇啟山僧舉揚般若，將期一會緇俗同得同證自利利他之行，是皆從菩提大道心中流出。所以道：『諸佛心中念念眾生成等正覺，眾生心中念念諸佛出世。』正當恁麼時，是汝諸人還委悉得麼？」驀拈拄杖卓一下，云：「轉凡成聖而今決，轉聖成凡好再參！」下座。