---
title: "古瓶山牧道者究心錄 · 拈古"
description: "古瓶山牧道者究心錄是明代禪宗重要語錄由機峻等人編纂。該書記錄了牧道者與學人的機鋒對答核心在於直指人心見性成佛。其內容深峻犀利體現了臨濟宗棒喝交馳的宗風旨在破除學人執著令其頓悟本心。作為明代禪門典籍它不僅是研究明清禪宗思想與實踐的關鍵文獻更在佛教史上佔有重要地位對後世禪修者具有深遠的指導價值。"
url: "https://rushiwowen.co/en/r/cmgn3vyk20h1zk104e8xcosp5"
---

## 古瓶山牧道者究心錄

後學　全相　機峻　全元　等仝錄

> Later Learners: Quan Xiang, Ji Jun, Quan Yuan, and others, recorded.

### 拈古

> Selecting Ancient Cases

舉：「雲門示眾云：『世尊初生，一手指天，一手指地，周行七步，目顧四方，云：「天上天下，惟我獨尊。」當時若見，一棒打殺與狗子喫，貴圖天下太平。』雪竇云：『便與掀倒禪床。』」

> The case: Master Yunmen addressed the assembly, saying: "When the World-Honored One was first born, he pointed one finger to the sky and one finger to the earth. He walked seven steps in each direction, gazed around at the four quarters, and said: 'In heaven and on earth, I alone am worthy of honor.' If I had been there at that moment, I would have struck him dead with a single blow and fed him to the dogs, just to bring peace and tranquility to the world." Xuedou added: "I would have overturned the meditation seat right then and there."

拈云：「老胡指天指地，固是平常；惟我獨尊，翻成特地。雲門大似吹毛求疵，雪竇好若墻倒眾人推。雖然，牧道者恁麼批判，眾兄弟還知諸大老接物利生底手段麼？」驀拈拄杖畫一畫，云：「殺人刀，活人劍。」

> He raised his hand and said, “The old barbarian pointing to heaven and earth was indeed ordinary; claiming to be the most honored one turned out to be something special. Yunmen was like nitpicking, and Xuedou was like kicking someone when they’re down. Even so, this humble monk dares to criticize like this. Do you all understand the methods the great elders used to guide beings and benefit sentient beings?” Suddenly, he picked up his staff and drew a line, saying, “The sword that kills, the sword that gives life.”

舉：「龐居士問馬祖：『不昧本來人，請師高著眼。』祖直下覷，士云：『一種沒絃琴，惟師彈得妙。』祖直上覷，士乃作禮，祖歸方丈，士隨後入，云：『弄巧成拙。』」

> A monk raised the case: "Layman Pang asked Master Mazu, 'Without obscuring the original person, please, Master, raise your eyes high.' Mazu immediately looked down. Layman Pang said, 'A kind of stringless zither—only the Master can play it exquisitely.' Mazu immediately looked up. Layman Pang then bowed. Mazu returned to his quarters. Layman Pang followed him in and said, 'In trying to be clever, one ends up clumsy.'"

拈云：「我不似馬祖委曲，待他道：『不昧本來人，請師高著眼。』和聲便打，不惟截斷葛藤，抑且免伊弄巧成拙。」

> He picked up the staff and said: "I am not like Mazu, who would have patiently waited for him to say, 'Not forgetting the original person, please, Master, look up high,' and then strike in response. Not only would that cut off the entangling vines, but it would also prevent him from trying to be clever and ending up making things worse."

舉：「百靈問龐居士云：『石頭得力句曾舉似人否？』士云：『亦曾舉似人來。』靈云：『阿誰？』士點胸云：『龐公。』靈云：『直是妙德空生，也讚歎不及。』居士卻問百靈：『阿師得力句曾舉似人否？』靈云：『亦曾舉似人。』士云：『阿誰？』靈戴笠便行。」

> A monk asked Layman Pang, "Have you ever shared with anyone the essential phrase you received from Shitou?" The layman replied, "Yes, I have shared it with someone." The monk asked, "Who?" The layman pointed to his own chest and said, "Layman Pang." The monk said, "Even the most virtuous and wise would be unable to praise this enough." Then Layman Pang asked the monk, "Have you ever shared with anyone the essential phrase you have realized?" The monk replied, "Yes, I have shared it with someone." The layman asked, "Who?" The monk put on his bamboo hat and walked away.

拈云：「百靈勘驗龐公，卻被龐公勘驗。雖然，畢竟龐公輸他一籌。何故？著賊也不知。具眼者辨取。」

> The master picked up the story and said: "Bailing was testing Pang Gong, yet Pang Gong ended up testing him. Even so, in the end Pang Gong lost by one move. Why? Because he didn't even realize he'd been robbed. Those with discerning eyes, see for yourselves."

舉：「僧問趙州：『萬法歸一，一歸何處？』州云：『我在青州作一領布衫，重七觔。』」

> A monk asked Master Zhaozhou, "All phenomena return to the One. Where does the One return to?" Zhaozhou replied, "When I was in Qingzhou, I made a cloth robe that weighed seven jin."

拈云：「隔墻見角便知是牛，隔山見煙便知是火，直饒恁麼地也未在，須是有轉身一路始得。忽有問牧道：『者萬法歸一，一歸何處？』只向伊道：『閑收落葉供茶鼎，一曲松風到耳邊。』」隨一喝，云：「眾兄弟！若見得者一喝，與趙州同參；其或未然，各歸家去摸取看。」

> He raised the matter, saying: "Seeing horns over the wall, you know it's an ox; seeing smoke beyond the mountain, you know it's a fire. Even if you grasp it like this, it's still not quite there. You must have a way of turning around to truly get it. If someone suddenly asks me, 'All phenomena return to the One—where does the One return to?' I'd just tell them: 'Leisurely gathering fallen leaves to boil tea, a melody of pine wind reaches the ear.'" Then he gave a shout and said: "Brothers! If you understand this shout, you share in Zhaozhou's insight. If not, each of you go home and search within."

舉：「周金剛自造《金剛經疏鈔》，自蜀出峽，行至澧州，路上向一婆子買油餈點心。婆問：『大師！車上是甚麼文字？』周云：『《金剛經疏鈔》。』婆云：『經中道：「過去心不可得，現在心不可得，未來心不可得。」大德要點那箇心？』周不能答。」

> The record states: "Venerable Zhou Jingang composed his own commentary on the Diamond Sutra. As he was traveling from Shu, passing through the gorge, and arriving at Lizhou, he stopped by the roadside to buy some fried rice cakes from an old woman. The old woman asked, 'Great Master, what texts are those in your cart?' Zhou replied, 'My commentary on the Diamond Sutra.' The old woman said, 'The sutra states: "The past mind cannot be grasped, the present mind cannot be grasped, the future mind cannot be grasped." Venerable sir, which mind do you wish to "point to" or "light up" with your snack?' Zhou was unable to answer."

拈云：「當時若婆子問：『我要點那箇心？』但向云：『快將油餈來。』待伊將至，即劈面便掌。若能如是，不惟壁立真風，亦令者婆子知我祖師門下別有生涯一路。」

舉：「夾山善會禪師因有問：『如何是夾山境？』師云：『猿抱子歸青嶂裏，鳥銜花落碧巖前。』法眼道：『老僧二十年只作境話會。』」

拈云：「不作境話作麼生會？」拍手云：「婦搖機軋軋，兒弄口喎喎。」

舉：「洞山解夏上堂云：『秋初夏末，眾兄弟東去西去，直須向萬里無寸草處去。』石霜云：『何不道出門便是草？』同安云：『直饒不出門，亦是草漫漫地。』」

> The case: At the end of the summer retreat, Master Dongshan ascended the teaching seat and said, "As summer ends and autumn begins, you brothers go east, go west. But you must go to the place where for ten thousand miles there is not a single blade of grass." Master Shishuang said, "Why not say, 'The moment you step out the gate, there is grass'?" Master Tong'an said, "Even if you never step out the gate, it is still nothing but grass, stretching endlessly."

拈云：「洞山一期逞俊，爭知當地草深？堂中若有具眼者，待老漢語未絕，但呵呵大笑云：『少賣弄。』不惟勘破洞山，亦乃坐斷石霜、同安二大士舌頭。更有一箇未欲舉破，乃呵呵大笑，歸方丈。且道具什麼眼？」

> The master picked up the thread and said: "Dongshan, for a time, showed off his cleverness. But how could he know the grass was deep right there? If there were someone in the hall with a discerning eye, before this old man’s words had even finished, they would just let out a hearty laugh and say: 'Enough showing off.' Not only would they see through Dongshan, they would also silence the tongues of the two great masters, Shishuang and Tong’an. There’s one more point I’m not ready to reveal yet." Then he gave a hearty laugh and returned to his quarters. "So, what kind of eye do you have?"

舉：「石霜慶諸禪師因拈裴相國笏問云：『在官人手中為笏，在天子手中為圭，在老僧手中喚作什麼？』裴無對，乃為留下。」

拈云：「石霜壓良為賤，裴公有理難伸。諸人還知石霜落處麼？若也不知，往往作名相是非得失會去。」牧道者云：「非但裴公不得名，假使盡大地人來，亦不得正眼覷著。何故𠰚？自古上賢猶不識，造次凡流豈可明？」

> The teacher picked up the thread and said: "Shishuang has oppressed the noble and made them lowly, while Lord Pei has reason but cannot speak out. Do you all understand where Shishuang's failing lies? If you don't know, you'll often get caught up in names, appearances, right and wrong, gain and loss." The monastic Wayfarer Mu said: "Not only does Lord Pei fail to grasp the name—even if all the people in the world were to come, they still couldn't see it with the right eye. Why is that? Since ancient times, even the highest sages have not recognized it—how could ordinary, hasty minds ever understand?"

舉：「前寶壽問後寶壽：『父母未生已前，那箇是本來面目？』後寶壽罔措。一日，在市見二人相爭，有一人相勸云：『你得恁麼無面目？』壽遂大悟。」

拈云：「擊竹見花，頭頭築著本地風光；洗缽踢瓶，物物全彰神通妙用。還會他道得恁麼無面目處麼？」遂卓拄杖一下。

> He raised his hand and said: “Striking the bamboo, seeing the flower—every moment touches the fundamental scenery of one’s own nature; washing the bowl, kicking the bottle—every object fully reveals the wondrous function of spiritual power. Do you understand what he meant when he spoke from that place without features?” Then he struck the ground once with his staff.

舉：「僧問長慶：『有問有答，賓主歷然。無問無答時如何？』慶云：『怕爛卻那？』僧問睦州：『有問有答，賓主歷然。無問無答時如何？』州云：『相逢盡道休官好，林下何曾見一人？』」

> A monk asked Changqing: "When there is questioning and answering, guest and host are clearly distinct. But when there is no questioning and no answering, what then?" Changqing replied: "Afraid it might rot?" The same monk asked Muzhou: "When there is questioning and answering, guest and host are clearly distinct. But when there is no questioning and no answering, what then?" Muzhou answered: "Everyone says it's good to retire from office—yet in the forest groves, who has ever seen a single one?"

拈云：「若問牧道者：『有問有答，賓主歷然。無問無答時如何？』對他道：『藏盡梵天月，猶存漢地星。』」

> The Master picked it up and said, "If someone asks about the way of shepherding: 'When there is questioning and answering, guest and host are clearly distinguished. But when there is no questioning and no answering, what then?' To him, I would say: 'The moon of the Brahma heavens is hidden, yet the stars of the Han land remain.'"

舉：「僧問風穴：『古曲無音韻，如何和得齊？』穴云：『木雞啼子夜，芻狗吠天明。』」

拈云：「風穴老漢接機快便，只是閉門不落閂，徒勞己力。忽有人問牧道者：『古曲無音韻，如何和得齊？』搊住便掌。且道與古人是同？是別？若道是同，未免喫牧道者棒；若道是別，亦未免喫牧道者棒。何故？不是倚勢欺人強與棒，大都緇素要分明。」

舉：「僧問智門：『如何是佛？』門云：『踏破草鞋赤腳走。』僧云：『如何是佛向上事？』門云：『拄杖頭上挑日月。』雪竇云：『千兵易得，一將難求。』」

拈云：「鴉作鴉鳴，鵲作鵲噪。」

舉：「道流在佛前背坐，僧曰：『道士莫背佛。』道流曰：『大德，本教中道：「佛身充滿於法界。」向甚麼處坐得？』僧無對。」

拈云：「但向他道：『有佛處不得住，無佛處急走過。』隨一喝，云：『識得坐處麼？翻轉身來始得。』」

舉：「南泉同歸宗、麻谷去禮覲忠國師，路次，於地畫一圓相云：『道得即去。』宗便於相中坐，谷便作女人拜。泉云：『與麼則不去也。』宗云：『是什麼心行？』泉於是相喚回。」

拈云：「是則是，南泉只解簸土揚塵，歸宗和泥合水，麻谷據款結案。三大士雖則各展家風，要且極則事未夢見在。我當時若見，於地畫一圓相，即震威一喝，云：『者賊！我識得你了也。』拂袖便行。且看他別有什麼伎倆穿者一夥鼻孔？你諸人又作麼生？」擲拄杖，下座。

米胡和尚令僧問仰山：「今時人還假悟否？」山曰：「悟即不無，爭奈落在第二頭何？」胡深肯之。

拈云：「米胡設此一問，鈍置殺人。仰山恁麼道，可謂扶強不扶弱。雖然，亦未免落他陷阱。大眾！還知仰山落處麼？不得春風花不開，及至花開又吹落。咄！」

雪竇示眾：「客從遠方來，遺我徑寸璧。中有四箇字，字字無人識。」

拈云：「客從遠方來，遺我徑寸璧，中有四箇字，佛眼覷不出。」

婆子供養一庵主，經二十年，常令一女子給侍。一日，令女子抱定，曰：「正當恁麼時如何？」主曰：「枯木倚寒巖，三冬無煖氣。」女子歸，舉似婆，婆曰：「我二十年只供養得俗漢。」遂遣出，燒卻菴。

拈云：「泯空凡聖，蕩盡纖塵，峭壁寒峰，迥絕攀仰，自非一麟，曷以堪此？但惜庵主有陷卒之機，尤少奪帥之力。當時待女子抱定道：『正當恁麼時如何？』劈面便掌，云：『且立者邊著。』管教婆子別有生涯。」

百丈因溈山、五峰、雲巖侍立次，乃問溈山：「併卻咽喉脣吻作麼生道？」溈曰：「卻請和尚道。」丈曰：「不辭與汝道，恐已後喪我兒孫。」又問五峰，峰曰：「和尚也須併卻。」丈曰：「無人處斫額望汝。」又問雲巖，巖曰：「和尚有也未？」丈曰：「喪我兒孫。」

拈云：「百丈等閑致問，忒殺嶮峻，便弄得家翻宅亂，父子不和。今日還有解交者麼？」遂擊拂子三下。

杭州淨慈斷橋妙倫禪師，上堂：「德山低頭，夾山點頭，俱胝豎起一指頭，玄沙築破腳指頭。」拈棒云：「都來不出山僧拄杖頭。何以見得？」卓拄杖云：「一葉落，天下秋。」

拈云：「開疆闢土，革故鼎新，固是淨慈老漢為人的赤心片片。瓶山今日也要平分風月，貴在諸昆仲共知。」驀拈如意，云：「德山、玄沙、夾山、俱胝，總在瓶山如意頭上，各各顯揚無量妙義。還委悉麼？不因夜來雁，怎見海門秋？」

斷橋上堂：「荊山有玉，獲得者不在荊山。赤水有珠，拾得者不在赤水。衲僧有無位真人，證得者出入不在面門。」驀拈拄杖曰：「會麼？幽州江口石人蹲。」

拈云：「瓶山即不然。荊山有玉，獲得者只在荊山；赤水有珠，拾得者終在赤水；衲僧有無位真人，證得者總在面門出入。瓶山與麼道，在諸方必然別有長處。」便下座。

金陵天界古庭堅禪師別無際和尚次，際問云：「子別在甚處？」庭云：「佛祖行不到處。」際云：「還許人來否？」庭云：「坦然無礙。」際云：「從上古人阿誰有超祖之智？」庭云：「黃檗。」際云：「子見黃檗麼？」庭云：「縱是黃檗，也須見擯。」際云：「敢在我這裏說大話？」庭云：「正眼無私。」際云：「觀子知見，吾非子之師也。」庭云：「無有過量，豈免貶剝？」際云：「是！是！」庭以兩手掩耳而出。

拈云：「看他父子酬酢，大似赤眼撞著火柴頭，縱奪可觀，互換有準，然檢點將來猶欠一著在。當時若問瓶山：『從上古人阿誰有超祖之智？』便與掀倒禪床，拂袖而別，免得遞相鈍置。」

嘉興敬畏無趣如空禪師，問講主：「經前一句逼塞虛空，經後一句充滿大地，包括一句函蓋乾坤。正恁麼時，法師向什麼處下口？」主無對。師良久曰：「善來法師。」

拈云：「敬畏與麼接引，大似倚勢欺人，怎奈傍觀者哂？今日有問瓶山：『正恁麼時，向什麼處下口？』但向道：『他家自有通霄路，不向如來行處行。』」

無趣，除夜眾集，偶聞爆竹聲，師問曰：「是甚麼？」曰：「爆竹聲。」師曰：「破了也。」僧乃有省。金明云：「一人有慶，兆民賴之。」

拈云：「犀因翫月紋生角，象被雷驚花入牙。」

徑山無幻性沖禪師，僧問：「如何是西來密傳心印？」師呵呵大笑，僧罔措。復問：「傳箇什麼？」師打曰：「開門漁笛近，明月在滄州。」

拈云：「徑山老漢覿體全提，婆心太煞，可惜者僧不知落處。若知落處，便好拈卻炙脂帽子、脫卻鶻臭布衫，豈不洒洒落落？或有問瓶山：『如何是西來密傳心印？』但向道：『天廚妙供非珍饌，一味園蔬飽即休。』更問：『傳箇什麼？』連棒打出。」

無幻燒火次，僧到，問曰：「如何是自性天真佛？」幻曰：「與我搬取一束柴來。」僧搬柴了，又問，幻曰：「這奴子好惡也不知。」便打。

拈云：「撲落非他物，處處逢渠；縱橫不是塵，頭頭撞著。諸昆仲！這僧若是作家，待他云：『與我搬取一束柴。』將柴劈面便摵，必致老漢懡㦬有分，豈不丈夫。自性天真佛在甚麼處？」乃呵呵大笑，便下座。

無幻舉：「臨濟大師拈拄杖示眾云：『我這裏是活的，一切臨時要用便用。』天如以拂子搖曳示眾云：『我這裏也是活的，一切臨時亦是要用便用。』」遂擲下拂子云：「臨濟止欠這一著在。」幻拈拄杖云：「我這裏臨時要用便用，不論死活。雖然——」以拄杖畫圓相云：「臨濟、天如總出這箇不得。」

拈云：「者三老漢總是山門相角、廚庫相揩，各立生涯，到處露蛇藏虎，有甚奇特？」瓶山則不然，舉起如意云：「我這裏臨時要用便用，說甚麼死活出入？何故？我為法王，於法自在。」遂擲下。

嘉興興善南明慧廣禪師，示眾：「前年年，鼻孔無半邊；去年年，兩眼不能全；今年年，三十精骨獻青天。我禪已說了，汝等作麼生？參！」

拈云：「興善為眾竭盡心力，叵耐負恩者多。且道今日瓶山作麼生參見？」隨喝一喝，云：「無人識得渠。」

建寧普明鴛湖妙用禪師，一日闇齋黃廉使陞任廣東，入山作別，問：「臨行一句，乞師指示。」師云：「三千里外，逢人不得錯舉。」金明別云：「看腳下。」

拈云：「大小普明恁麼為人，總非好手。瓶山則不然，待問臨行一句，但向道：『饑餐渴飲渾無事，鳥語山花匝地春。』」

嘉興金明介庵悟進禪師與方伯王言遠茶次，談及法門事，乃云：「近見得道者易，莫非菩薩否？」師云：「居士！你豈不是菩薩？只恐不自信耳。」士點首。

拈云：「有問瓶山：『近見得道者易，莫非菩薩否？』便向道：『此去龍淵不遠。』且道與金明老漢相去多少？眾兄弟！若作世諦流布，佛法未夢見在；更作佛法商量，何啻千里萬里。畢竟如何？只恐不是玉，是玉也大奇。」