---
title: "大休珠禪師語錄 · 寄錦山觀音寺越峰堂頭書"
description: "大休珠禪師語錄是清代臨濟宗高僧大休珠的傳世著作由弟子廣熙等人輯錄編纂大休珠禪師活躍於清初繼承臨濟宗風並融匯淨土思想其語錄內容豐富包括上堂法語機鋒對答書信偈頌等生動展現了禪師的禪法精髓與修行指導該語錄不僅是研究清代禪宗特別是臨濟宗發展與禪淨雙修思想的重要文獻也為後世學人提供了明心見性的實踐路徑在佛教史上具有承先啟後的學術與修行價值"
url: "https://rushiwowen.co/en/r/cmgn3lah207ofk104q6qvsl6m"
---

### 寄錦山觀音寺越峰堂頭書

> Letter to the Abbot of Yuefeng Hall at Guanyin Temple on Mount Jin

我佛遺言，千經萬典，秪囑後弘法者，以慈悲喜捨四無量心，廣度眾生，並不見有打罵擯斥。而度眾末法之時，只宜柔和善順而接物，謙讓厚道而益人，則自也安，眾亦安，叢林亦安。如惡性比丘不服，善者只可默擯而已。若加以擯逐、視如冤家，則我與彼何殊？何名善知識？善知識能調物情，自尚不能調其心性，何能調物耶？幸子道場相去山僧不遠，事有決斷不下，不妨過我請益。凡事子只把大途，瑣屑小事置之無聞，正所謂不啞不聾，難做阿家翁。若件件責之以禮，久久眾心不安，便有參商。閒暇接人之際，不得帶水拖泥，端居丈室，律身清潔，將日前所得所證，一著子單提本分，令人直下承當，使後學有眼，叢林有主。是者還他是，不得欺心瞞昧；非者斥他非，使有進趨分。不可以非說是，羅籠當世，熱鬧門庭，賤賣佛法。亦不可以是說，非欺心瞞昧，使學者岐路亡羊。若然，智者日退，不肖者日進，法道焉能振作耶？上堂說法，切不可敘人情鋪文理，人情文理乃世諦流布事。不見題目，就云當觀第一義，擬議之間落七落八了也，何況敘寒溫耶？即方丈內尚不得說世諦，況擊動法鼓，諸天龍神俱來聽法，寧無畏乎？於陞座時，直須胸中常坦坦，無名無我，無佛無祖，目前無礙，便如獅子哮吼也。家常之法，豐儉隨宜，切不可以飲食哄小人住。一犯此咎，便非正經人。正經人只貴道眼清明，為人的當，雖飲食菲薄，何妨乎道？若以豐衣飽食，混帳過日，有何益哉？凡夫習氣，同乎鼎沸，縱一言一語相應，於行履中未必相應，於一切境界上著眼看他，若逆順境界過不得，便見生死宛然，此人決定付法不得。今有十宜，以誠將來。子宜珍重胸襟，宜寬眼目，宜明授人，宜擇操行，宜古處事，宜長發言，宜當臨眾，宜容立身，宜潔導人，宜慈規諫宜聽。守此十宜，自然見處寬通，受用廣大，法道日隆，災害日遠，扶末世於將來，弘吾道於今日，是我之萬望也。

> The Buddha's final words, across countless scriptures and teachings, only instruct future teachers to use the four boundless qualities—loving-kindness, compassion, joy, and equanimity—to guide all beings. Nowhere does the Buddha advocate beating, cursing, or expelling others. In this age of decline, we should only respond to others with gentleness and kindness, be humble and generous to benefit people. Then we ourselves will be at peace, others will be at peace, and the monastic community will be at peace. If a wicked monk refuses to comply, good people should only silently ignore him. If we were to drive him out and treat him like an enemy, how would we be any different from him? What kind of spiritual teacher would that make us? A true teacher can harmonize the dispositions of others. If we cannot even harmonize our own minds, how can we harmonize others? Fortunately, your monastery is not far from my humble place. If you ever face a decision you cannot settle, feel free to visit me for advice. In all matters, focus on the big picture and let the trivial details go unnoticed. As the saying goes, "If you are not deaf and dumb, you cannot be the head of the household." If you hold everyone to strict formalities, the community will gradually become unsettled, and conflicts will arise. When you have leisure and meet with people, do not drag things out or be wishy-washy. Sit upright in your quarters, keep yourself pure and disciplined, and take the insights and realizations you have gained—single-mindedly present the essential truth, letting people directly grasp it then and there. This way, future practitioners will have vision, and the monastic community will have a clear leader. Affirm what is right and do not deceive; correct what is wrong, giving people a path forward. Do not call wrong "right" to curry favor with the world, drum up popularity, and cheapen the Dharma. Likewise, do not call right "wrong," deceiving people and leading students astray so they lose their way like a lost sheep at a crossroads. If you do this, the wise will retreat day by day, and the unworthy will advance—how could the Dharma ever flourish again? When you ascend the hall to teach, absolutely do not dwell on personal sentiments or literary embellishments—those are worldly matters. The moment you see the topic, you should say, "We should contemplate the ultimate truth." If you hesitate, you have already fallen. How much worse if you chat about the weather or small talk? Even within the abbot's quarters, you should not discuss worldly matters. How much more so when beating the dharma drum, when all gods and dragons gather to hear the Dharma—do you not feel reverence? When you ascend the seat, your heart should be completely open: no name, no self, no Buddha, no patriarchs—nothing obstructing you, like a lion's roar. For daily routine, be flexible with abundance or simplicity. Above all, do not use good food to attract petty people. Once you make that mistake, you are no longer a proper person. A proper person values a clear Dharma eye and genuine conduct. Even with simple food, what does it matter for the path? If you are just passing the time with fine clothes and full belly, in a muddle, what is the use? Ordinary habits seethe like a boiling pot. Even if one's words and insights match the teaching, one's actions may not necessarily match. Watch how a person handles all situations. If they cannot pass through favorable and unfavorable conditions, you can see that birth and death are still vividly present for them. That person definitely cannot be entrusted with the Dharma. Now I offer ten guidelines to you in all sincerity: Cherish a broad mind, keep a wide vision, teach others with clarity, choose associates by their conduct, handle matters with ancient wisdom, speak after careful thought, face the assembly with dignity, stand firm in your position, guide others with purity, and listen to honest counsel. Uphold these ten guidelines. Then your perspective will be broad and clear, your benefits vast, the Dharma will flourish daily, disasters will recede, and you will support the age of decline in the future and spread my teaching today. This is my greatest hope.