---
title: "石雨禪師法檀 · 紹興府蘭芎山語錄"
description: "石雨禅师法檀是明代禅僧石雨明方禅师的说法记录，由弟子净柱编集而成。该书成于明末清初，反映了当时禅宗曹洞宗的思想风貌与修行实践。内容主要为石雨禅师的开示、法语、机缘对话及诗偈，深入阐释禅宗心性论、顿悟法门与日常修行。作为曹洞宗重要文献，它不仅是研究明末禅宗思想流变的关键文本，也对后世禅修者具有指导意义，在佛教典籍中占据一席之地。"
url: "https://rushiwowen.co/en/r/cmgn3mqkf09v0k104c0ko7ug1"
---

### 紹興府蘭芎山語錄

> Shaoxing Fu Lanqiong Mountain Discourse Record

崇禎四年，辛未，小參。「藥苗已枯，丹灶已滅，丹井已竭，轆轤上下何忙忙？汲得龍王頭腦裂，仙家伎倆止如斯。衲僧三七功夫切，切則切矣，還識得蘭芎真面目麼？花開不待春秋節，有眼者覷不及、有鼻者嗅不著，獨有白牯與犁奴，觸翻哭笑一齊發。哭者哭，未曾有；笑者笑，無奇特。馨香馥郁不能藏，切忌粘皮并搭骨，拽出山僧，掀倒寶席，要且未是蘭芎真氣息。且道：如何是蘭芎真氣息？直須向未入大殿、未出禪堂已前，輕輕將山僧攔胸把住，問道：『向甚麼處去？』待開口，便劈面掌，方有少分相應。今己事不獲已，未免向肚底下翻個交兒看，還有翻得者麼？」良久，曰：「梁湖隔斷娥江水，萬古人悲行路難。」

> In the fourth year of Chongzhen, in the year of Xinwei, a brief sermon was given. "The medicinal herb has withered, the alchemical furnace has gone cold, the well of elixir has run dry—why all this frantic toiling at the windlass? Even if you draw up water until the Dragon King's head splits, such immortal arts amount to no more than this. For a monk in the midst of twenty-one days of intense practice, diligence is all well and good—but do you truly recognize the real face of Lanqiong? The flower blooms without waiting for spring or autumn; those with eyes cannot see it, those with noses cannot smell it. Only the white ox and the plow servant will topple over, bursting into both tears and laughter at once. The weeping one weeps for what has never been—the laughing one laughs, yet finds nothing extraordinary. Its fragrance, rich and pervasive, cannot be hidden, but beware of clinging to skin and bone. Drag out this mountain monk, overturn the precious seat—still, this is not the true breath of Lanqiong. Now tell me: what is the true breath of Lanqiong? You must go straight back to before entering the great hall, before leaving the meditation hall, and lightly seize this mountain monk by the chest, asking, 'Where are you going?' The moment he opens his mouth, strike him across the face—only then will there be a hint of mutual understanding. But since this matter cannot be avoided, I might as well do a somersault from the belly downward—is there anyone who can flip along?" After a long pause, he said: "Liang Lake cuts off the E River's flow; through the ages, people grieve at the difficulty of the road."

小參。喝一喝，曰：「者一喝，密不通風，管取黃金失色。」又喝一喝，曰：「者一喝，七通八達，從教瓦礫生光。」遂舉拂，曰：「大眾！我者斷拂子也有一喝供養大眾。」以拂子拋出，曰：「且道：者一喝是把住句？是放開句？還有定當得者麼？若定當得，不妨在拂子頭上現寶王剎；若定當不得，拂子在大眾頭上轉大法輪去也。」復收拂子，曰：「者拂子從雲巖老人，因先洞山問無情說法話一番拈出，爭奈洞山不會，勞他老人鼓粥飯氣云：『不見道：水鳥樹林悉皆念佛、念法、念僧。』洞山便隨語生解道：『也大奇，也大奇，無情說法不思議，若將耳聽終難會，眼裏聞時始得知。』山僧今日亦因一僧問及，只得也把者拂子豎起，問他曰：『見麼？』他云：『見。』我對他道：『既見卻又不會。』茲復重新拈出，供養大眾。他日大眾若在十字街頭開粥飯舖，接待往來，也少他不得。若信得者拂子及，則草芥人畜、瓦礫墻壁都來是你自己。還信麼？昔日東坡居士自無正眼，便道：『從上佛祖言句，如醫者醫眼相似，只有去翳藥，實無與明藥。』殊不知山僧者裏則不然，若有害眼人來，也不用金錍刮、金鍼剔、藥來塗，也不用去他翳、啟他明，只辦得一個石灰把子，凡有來問便驀面撒，使他立地識取無自己去，要他識取自己即是者拂子去，要他立地識取拂子說法去。眾中還有聞此不生驚疑者麼？若有，則不於一佛、二佛、三四五佛而種善根。」

> A small discourse. He gave a shout, saying, "This one shout is so dense that not even wind can pass through; it will surely cause gold to lose its luster." Then he gave another shout, saying, "This one shout opens up in all directions; it will make even rubble shine." He then raised the whisk and said, "Great assembly! This old whisk of mine also has one shout to offer as a gift to you all." He tossed the whisk out and said, "But tell me: is this one shout a phrase that holds things in, or a phrase that lets things go? Is there anyone here who can determine this? If you can, then by all means, appear as a jeweled king's realm right on the tip of the whisk. If you cannot, then the whisk will turn the great Dharma wheel above your heads." He then retrieved the whisk and said, "This whisk came from Elder Yunyan, who once brought it out when the late Dongshan asked about the Dharma spoken by insentient things. But Dongshan failed to understand, so the elder stirred up his rice-porridge energy and said, 'Have you not heard? Waterbirds and forest trees all recite the Buddha, recite the Dharma, recite the Sangha.' Dongshan then, following the words, gave rise to interpretations and said, 'How amazing, how amazing! The Dharma spoken by the insentient is inconceivable. If you listen with your ears, you will never grasp it; only when you hear with your eyes will you finally know.' Today, because a monk also asked about this, I have no choice but to raise this whisk and ask him, 'Do you see it?' He said, 'I see it.' I said to him, 'Since you see it, then you still don't understand it.' Now I bring it out anew to offer to the great assembly. In the future, if you all set up a rice-porridge shop at the crossroads to receive travelers coming and going, you will not be able to do without it. If you can trust this whisk completely, then grass, specks of dust, people, animals, rubble, and walls all become yourself. Can you believe this? In the past, Layman Dongpo, lacking the true eye, said, 'The words of all the Buddhas and patriarchs from the past are like a doctor treating eyes: there is only medicine to remove cataracts, but truly no medicine to give sight.' But he did not know that here in my place, it is not like that. If someone with diseased eyes comes, I do not use a gold probe to scrape, a gold needle to pick, or medicine to apply. I do not remove his cataracts or open his sight. I only prepare a lime-dust ladle. Whenever someone comes to ask, I fling it right in his face, making him instantly recognize his self without any self, making him recognize that his self is precisely this whisk, making him instantly recognize that the whisk is speaking the Dharma. Is there anyone in the assembly who hears this and does not give rise to shock or doubt? If there is, then he has not planted good roots with just one Buddha, two Buddhas, three, four, or five Buddhas."

僧問：「趙州門墻承引入，願聞堂奧事如何。」師曰：「如何是趙州的門墻？」僧擬進語，師遂起身，以拂子作搖鈴勢，曰：「玲琅，玲琅，穿長街、過短巷去也。」

> A monk asked, "You have guided us through Zhaozhou's gate and walls—now I wish to hear about the deeper mysteries within." The master replied, "What is Zhaozhou's gate and wall?" As the monk was about to speak, the master rose and, holding his whisk like a bell, shook it and said, "Ting-a-ling, ting-a-ling—through the long streets and short alleys, off we go!"

示眾。「白浪滔天，曹娥江北，蘭芎絕頂，垂絲千尺。當年把釣王弘之，今宵平地撈魚客。撈不得，辜負西江那一吸。且道：為甚麼卻成辜負去？留待來朝煮茶喫。大眾！結制茶已喫了、不語茶已喫了、普眾茶已喫了，還有知茶味者麼？者盞茶，亦能殺人、亦能活人，在天而天、在人而人，即在蘭芎分中，可以聚幽人、可以集韻士、可以資談柄、可以清客襟、可以興叢林、可以訓童行、可以導一方、可以作佛事，在行人分中、可以拌性命、可以忘疲勞、可以利自他、可以成無漏，在禪師分中，可以作話頭、可以起疑情、可以興問難、可以破死生。大眾！且道：者杯茶在山僧分中，又成得個什麼？有出來道得者麼？」良久，有僧將致問，師曰：「憶昔管鮑貧時交，何事今人棄如土？」

> To the assembly: "The white waves surge sky-high, north of the Cao'e River, atop the peak of Lánqiōng, a thousand-foot line is cast. In years past, Wáng Hóngzhī fished here; tonight, a man fishes on flat ground. But the catch is not made—the effort of drawing from the Western River is wasted. Now tell me: why is this a failure? Leave it for tomorrow morning, to brew tea and drink. Great assembly! The tea for opening the retreat has been drunk, the tea of silence has been drunk, the tea for all has been drunk. Is there anyone who truly knows the taste of tea? This cup of tea can kill, and it can give life. In heaven, it is heaven; among people, it is people. In the context of Lánqiōng, it can gather recluses, bring together poets, fuel conversation, refresh a guest's spirit, invigorate the monastery, instruct young novices, guide a whole region, and serve as a vehicle for Buddhist practice. For the practitioner, it can risk life itself, erase fatigue, benefit self and others, and accomplish the unconditioned. For the Zen master, it can serve as a meditation topic, stir doubt, provoke questioning, and break through birth and death. Great assembly! Tell me: in this old monk's context, what does this cup of tea become? Is there anyone who can come forward and say?" After a long pause, a monk stepped forward to ask a question. The master said: "Recall the old friendship of Guǎn and Bào in poverty—why do people today cast it aside like dirt?"

示眾。師召大眾，畫圓相，曰：「還識得那個麼？那個與天地同根、與虛空同壽，在凡不減、在聖不增，人人本有、箇箇不無。山僧於二十二歲出家，南高峰，西竺菴，結伴念佛。一日念佛真切，忽於日中踏著一塊石頭，只覺軟如綿絮，拾得將來卻是那個。」以手作拋向後勢，曰：「那個且置。」又以手作圓相，曰：「還識得者個麼？者個不與虛空同壽、亦不與天地同根，在凡不識、在聖不知，人人非有、個個本無。山僧自得那個之後，參禮雲門先師。先師纔見，便說：『放下著，卻又拾得者個。』自得者個之後，到南京看朋友，侍病僧，同三宜兄入楚中，見黃蘗，住茆屋，嘗盡淡飯黃虀，因聞先師入滅，歸來掃塔，入天台，住香柏，同瑞白兄結冬顯聖。去年象田、今歲蘭芎，總不出者個，今夜拈來供養大眾。」復召曰：「眾檀信從此還家，便好孝順父母，尊敬長上，和睦鄉里，教訓子孫，各安生理。」師以拂子畫一畫，曰：「住，住。且道：後句為什麼不與諸人道？」良久，曰：「凡事留人情，後來好相見。」

> The Master addressed the assembly, drew a circle in the air, and said: "Do you recognize \*that\*? \*That\* shares the same root as heaven and earth, the same lifespan as empty space. In ordinary beings, it is not diminished; in sages, it is not increased. Everyone inherently possesses it, and no one lacks it. At the age of twenty-two, I left home and practiced at the Western Bamboo Hermitage on South High Peak, where I joined others in reciting the Buddha's name. One day, while reciting with deep sincerity, I stepped on a stone in the bright sunlight and felt it soft as cotton. When I picked it up, it turned out to be \*that\*." He made a gesture of tossing it behind him and said: "Set \*that\* aside." Then he drew another circle and said: "Do you recognize \*this\*? \*This\* does not share the lifespan of empty space, nor the root of heaven and earth. Ordinary beings do not recognize it; sages do not know it. No one possesses it, and it is fundamentally absent in all. After I attained \*that\*, I went to pay respects to my late teacher, Master Yunmen. As soon as he saw me, he said: 'Put it down.' Yet again I picked up \*this\*. After attaining \*this\*, I went to Nanjing to visit friends, attended to a sick monk, and journeyed with Elder San Yi into the Chu region. I met Huangbo, lived in a thatched hut, and endured plain food and pickled vegetables. When I heard of my late teacher's passing, I returned to sweep his stupa, entered Tiantai, stayed at Xiangbai, and spent the winter with Elder Ruibai at Xiansheng. Last year at Xiangtian, this year at Lanqiong—all within \*this\*. Tonight I offer it to the assembly." He then called out: "Good patrons, when you return home, be filial to your parents, respect your elders, live in harmony with your neighbors, instruct your children, and attend to your livelihoods." He drew a line with his whisk and said: "Stop, stop. Tell me—why haven't I shared the last words with you all?" After a long pause, he said: "In all matters, leave room for human feeling; then we can meet again with ease."

示眾。舉拂子，曰：「者拂子今夜不答話，有問得希奇者，一任問將來。」又舉曰：「者拂子亦不問話，有答得巧妙者，一任答將來。大眾！且道：既不問、不答，為什麼卻教人問、教人答？寒鵲簷前噪不休，嶺上梅花笑不徹，解行拳者不須手，解談論者不須舌。所以，蘭芎者裏，佛殿山門、燈籠露柱，他也會行棒、也會行喝，雖不立賓立主，亦且有縱有奪，百丈聞之三日聾，臨濟道如蒿枝拂。妙矣哉，樂樂樂，白銀世界平如漠。怪矣乎，苦苦苦，孤舟獨釣空歸浦。也不樂，也不苦，伸腳眠，縮腳坐。也會歌，也會舞，打開布袋笑呵呵，一任吹簫并打鼓，忽憶巖頭與雪峰，鰲山此日成莽鹵。且問大眾：雪峰與巖頭說行腳，鰲山成道，為什麼卻成莽鹵去？惜乎，雪峰當時猶欠急風暴雨的手腳，若有，待他說：『直須從自己胸中流出。』便好驀胸扭住，問他道：『不從自己流出，難道向別人流出的麼？』他若開口，便劈頭槌，方有獅子返擲之勢，不至遺臭至今。今夜大家打開布袋，將一期行腳傾將出來，簡驗簡驗看。」