---
title: "石雨禪師法檀 · 汪子野山中樂序"
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/cmgn3n8im0byfk104e9wp82hw"
---

### 汪子野山中樂序

樂有世間、出世間。世即身口、家事、眷屬，入山林為清、出城市為濁，以未參樂地，樂實苦也。出世亦然，以既參樂地，苦實樂也。樂地者，淨土也，境緣殊勝也。境勝則觸處皆樂，無退轉繇也，此以舍受言也。現在何如？一心不亂也，不亂則境不能動，謂之有主。主為何？六字真言也。即此六字逼塞虛空，雖身口等滿前，如子龍挾真命天子，直破重圍而致坐平也。然則禪與淨一乎？曰禪無著力，淨可著力也。抑有異乎？曰禪從無主而得主，主即有仗。忽問：「正睡著無夢，主人何處？」則真主現前而不識，必欲死關遇緣方識，識則安邦定國矣。淨從有主而無主，無主即空寂，故目前法法寶花行樹而不覺，必欲親見彌陀而後回入娑婆，回入則安邦定國矣。一、異之義如是。然此一絡索何因？因吾友澹然與子野汪居士交喜，居士之為人嚴身口以持戒，儉家事以供僧，對妻子同梅鶴，以閉戶為深山，乃深信淨土而不毀禪，并其著述視予，予則不啻搔著癢處矣。余愧生不諳音律，見人歌轍喜，喜至忘倦，故詠居士之作不覺雲興霞舉，雖不合韻而七十二賢峰皆響。轉憶寒山詩謂「入夜歌明，月侵晨舞」，白雲居士足以當之；謂焉能住手口，端至鬢棼棼？予足以當之。即此歌舞，生則定生，去實不去，又詎可與愚者道？

> There are worldly pleasures and transcendental pleasures. What is "worldly"? It refers to the body, speech, family affairs, and close relationships. Some retreat to mountain forests seeking purity, feeling sullied by the city. But because they have not yet experienced true joy, what they call pleasure is actually suffering. The same applies to transcendental pleasures. When one has truly tasted joy, what seemed like suffering becomes real happiness. Where is this joy found? In the Pure Land, where the surroundings are extraordinary and sublime. In such a pure environment, everything touched becomes a source of pleasure, and there is no cause for regression. This is spoken from the perspective of equanimous feeling. What about the present moment? It is a state of single-mindedness, undistracted. When the mind is undisturbed, external circumstances cannot move it. This is called having a "master." What is the master? The Six-Word Sacred Name \[Namo Amitabha Buddha\]. This very name fills the entire universe. Even when surrounded by body, speech, family matters, and relationships, one can be like Zhao Zilong carrying the true emperor, breaking through heavy encirclement to establish peace on the throne. Now, are Chan and Pure Land the same or different? Chan does not rely on effort; Pure Land does rely on effort. But is there a difference? Chan starts from a state of no master and attains the master, and the master gained relies on effort. Suddenly asked: "When you are fast asleep and dreaming, where is the master?" Then the true master appears before you, but you fail to recognize it. Only by passing through the barrier of death and meeting conditions will you recognize it. Recognizing it brings peace to the nation. Pure Land starts from having a master and arrives at no-master; no-master is emptiness and stillness. Therefore, trees of treasures and rows of flowers that appear before you as Dharma are unnoticed. One must personally see Amitabha and then return to the Saha world. Returning brings peace to the nation. Thus are the meanings of being the same and being different. Why do I go on about this? Because my friend Danran joyfully befriended Mr. Wang Ziye, a layman. Mr. Wang's conduct is strict—he disciplines his body and speech to uphold precepts, economizes on household affairs to support monastics, regards his wife and children like cranes and plum blossoms \[symbols of purity\], and treats his closed door as a mountain retreat. He deeply believes in the Pure Land and yet does not reject Chan. He showed me his writings, and I felt as if he had scratched an itch within me! I regret that in this life I am not versed in music, yet whenever I hear others singing, I feel joy, joy so deep I forget weariness. Therefore, when I recite the layman's writings, words arise like clouds and mists from the peaks. Though not in accord with musical meter, all seventy-two sacred peaks ring with resonance. I recall the poem of Hanshan: "At night they sing of the bright moon; at dawn they dance." Mr. Wang is worthy of this description. And: "How can I stop singing and dancing, until my hair grows white and sparse?" I am worthy of this description. Through this very singing and dancing, rebirth is surely attained, yet in truth, no one goes anywhere. How could this be explained to the foolish?