---
title: "林野奇禪師語錄 · 譚貞默序"
description: "林野奇禅师语录是明代临济宗高僧通奇禅师的说法记录由弟子行谧等人编集而成通奇禅师活跃于明末清初法脉承继临济宗风其语录收录了上堂小参示众机缘问答法语等丰富内容生动展现了禅师接引学人的机锋棒喝与禅门作略书中蕴含的直指人心见性成佛思想是研究明末禅宗思想与实践的重要文献对于解明末临济宗的禅风特点和修行方法具有很高的历史与学术价值在佛教禅宗典籍中占有重要地位"
url: "https://rushiwowen.co/en/r/cmgn3je6z05tgk104gahz9580"
---

### 林野禪師語錄序

> Preface to Master Lin Ye's Zen Sayings

自達祖有「一花開五葉，結果自然成」之偈，而後來南嶽下有溈仰、臨濟二宗，青原下有曹洞、雲門、法眼三宗，合為五宗，以應五葉。今見所代傳者，止南嶽臨濟一宗。青原曹洞一宗，則是二葉集菀，三葉集枯。豈達祖之偈，久而不倦哉？埽道人獨謂三葉非並枯，二葉非獨菀也。何以故？禪宗無上義，止在「截斷眾流，函蓋乾坤」兩言。截斷之義，似於臨濟偏勝，而函蓋實具焉。函蓋之義，似於曹洞偏勝，而截斷實具焉。三宗要旨，究無踰此二宗。舍此兩言，究難別立門戶。溈仰之所以歸併臨濟，雲門、法眼之所以歸併曹洞，薪盡火傳，絕終不絕，五燈一燈。惟白地風光，超方越格之人，乃能以一門深入，使萬法歸一。則眼前所見如林野奇和尚者，的的不假聲援、不立標幟，而以一身擔荷大法，永紹孤峻之門庭者也。江南法席莫盛於天童，密老人為明代三百年所希有。而一時得法於濟者多自洞來，得法於洞者每從濟往。朝秦暮楚，投足重輕者不少。獨有一林和尚，自十九歲出蜀南游，閱歷講肆十有四載，一知有西來直指大事因緣，即皈向密老人，相與眉毛廝結，寸步不離。自丁卯至己卯十有三載，三登九上，總在天童趨侍。痛棒熱喝中，究得當陽付囑，親為墮地獅兒，遂繼通玄之席弘法五載，乃應吾禾福城東塔之請，自此而棲真、而苕溪度生，而終主席於天童。五會大道場，說法浩浩，並當滄桑陵谷之際，無非入泥入水。為人所最洽眾心者，全在廓然平等，澹然虛游，無我無人，時行時止，而縱奪神明，自現筆舌。明眼人直作無字句觀。所謂若形楮墨，豈有吾宗者也。即如林和尚主天童時，於東谷諸影堂不分洞濟，悉見鼎新之績，為諸方所讚服。蓋當其得法，則能深入一門；及其開法，又能眾善歸一。是豈尋常行解所能彷彿萬一者也？余嘗于甲申丁亥間兩得瞻師道貌，因知其間得法機緣之最奇特者。密老人末後一日，於吾里素園付浮石賢、林野奇兩法嗣；而林和尚最初一日，於天台通玄付二隱謐、自閒覺兩法嗣。先後勝因，一彩兩賽，若合符節。閒公主龍淵時，擬梓林師全錄，旋應請芙蓉而未果。比隱公從洙涇來，值清白常公主東塔，相與尋舊盤桓，而剞劂流通之願力始就。即向有佛古聞公所梓，編次未盡莊嚴；而乳峰溧公近主吾里，石佛適有九華之行，非得隱公矢志弘深，未有能圓此附藏慧業。而埽道人所得交四公，並林和尚法嗣中之最軼群邁等者也。特附筆之。

> When Patriarch Bodhidharma spoke of "one flower blooming into five petals, the fruit naturally ripens," he foresaw the emergence of five schools from two main branches: the Guiyang and Linji schools from Nanyue, and the Caodong, Yunmen, and Fayan schools from Qingyuan—altogether forming the Five Schools, corresponding to the five petals. Today, only the Linji school of Nanyue and the Caodong school of Qingyuan remain active. This suggests that two petals thrive while three wither. But the Daoist Sweeper disagrees, insisting that the three are not truly withered, nor the two uniquely thriving. Why? Because the supreme meaning of the Chan School lies in two principles: "cutting off the myriad streams" and "embracing heaven and earth." The "cutting off" seems more pronounced in Linji, yet it contains embracing. The "embracing" seems more pronounced in Caodong, yet it contains cutting off. The core essence of the other three schools never surpassed these two. Apart from these two principles, it is difficult to establish any separate gate. Thus, Guiyang merged into Linji, while Yunmen and Fayan merged into Caodong. The flame of a dying fire is never truly extinguished; the five lamps are but one lamp. Only those who embody the pure light of open space, transcending all paths and categories, can enter deeply through one gate and unify the ten thousand dharmas. Consider Master Lin Ye Qi before us: he truly neither borrows influence nor sets up banners, but shoulders the great Dharma alone, upholding the solitary and lofty gate for all time. The Dharma assemblies in Jiangnan have never surpassed those at Tiantong. The venerable Master Mi was a rarity in the Ming dynasty's three hundred years. For a time, those who attained Dharma from the Linji school often came from the Caodong school, while those who attained from Caodong frequently went to Linji. Many drifted like morning in Qin and evening in Chu, weighing where to set their feet. Only one Master Lin stood apart: at age nineteen, he left Sichuan and traveled south, spending fourteen years studying scriptures. When he first understood the great matter of the direct pointing from the West, he returned to Master Mi, binding his eyebrows with him, never leaving for an inch. From 1627 to 1639, thirteen years, thrice ascending and nine times climbing, he always served at Tiantong. Amidst fierce blows and harsh shouts, he ultimately received direct transmission, becoming a lion cub born on the ground. Thus, he inherited the seat at Tongxuan for five years and then accepted the invitation to Dongta in Fucheng. From there, he continued to Qizhen, Tiaoxi, and finally presided at Tiantong. During five great Dharma assemblies, amidst the upheavals of mountains and valleys, he never ceased entering the mud and water for others. What most moved people's hearts was his vast equanimity, serene and free, without self or other, moving when it was time and stopping when it was time. His spiritual mastery and liberation naturally appeared in his words and brush, but the wise see through to the wordless and letterless. As it is said, if the Dharma is put into ink, it is no longer our ancestral school. When Master Lin presided at Tiantong, he renovated the ancestral halls of both the Dong and Gu valleys, without distinguishing between the Linji and Caodong schools, earning praise from all quarters. When he attained the Dharma, he could deeply enter one gate; when he taught the Dharma, he could unify all virtues. How could ordinary understanding ever approximate even a fraction of this? I met the Master twice, in 1644 and 1647, and thus learned of the most extraordinary circumstances of his transmission. On his final day, Master Mi, in our village's Suyuan, transmitted the Dharma to two heirs: Fushi Xian and Lin Yeqi. And on his first day at Tongxuan on Tiantai Mountain, Master Lin transmitted the Dharma to two heirs: Ermi and Zijian Jue. The causes and conditions of these transmissions—before and after, one string of blessings, two kinds of excellence—fit perfectly like matching halves of a tally. When Master Zijian presided at Longyuan, he planned to publish the complete record of Master Lin, but he was soon called to Furong and could not finish. Later, Master Ermi came from Zhujing. Just then, Master Bai Chang presided at Dongta, so they met again in familiar surroundings, and the aspiration to carve and circulate the record was finally realized. There had been earlier editions by Master Fugu Wen, but they were not fully polished. Master Rufeng Li, who recently presided over our village, was on a journey to Jiuhua just then. Without Master Ermi's profound commitment, this great work of completing the treasure of Dharma would never have been possible. And the Daoist Sweeper, having the fortune to know these four masters, all exceptional among Master Lin's heirs, takes this opportunity to record this.

順治戊戌浴佛日國子司業前戊辰進士曹溪弟子福徵道一居士譚貞默槃談書

> On the Buddha Bathing Day in the year of Wuxu during the Shunzhi reign, Tan Zhenmo, a former Jinshi of the Wuchen year, serving as the Director of the National Academy, and a disciple of Caoxi, known as Fuzheng Daoyi Layman, wrote this discourse on the Nirvana Sutra.