---
title: "攖寧靜禪師語錄 · 淨瑩序"
description: "攖寧靜禪師語錄是清代臨濟宗高僧智靜禪師的語錄彙編由弟子德亮等人編輯德莪等記錄成書該書內容涵蓋智靜禪師的開示法語機鋒對答及禪修要旨反映了清初禪宗的風貌與實踐路徑書中強調心性鍛鍊提倡於紛擾中保持內心安寧即攖寧之境體現了臨濟宗直指人心的宗風此語錄對於研究清代禪宗思想特別是臨濟宗的傳承與發展具有重要文獻價值是了解當時禪門修行與教學實踐的權威典籍之一在佛教史上佔有一席之地"
url: "https://rushiwowen.co/en/r/cmgn52btu1cbnk104bf0drmot"
---

### 攖寧禪師語錄序

佛氏出離生死，誘人超劫，大指與儒本同。顧其作用既別，流傳浸訛，傍佛門戶，僧非真僧，猶假儒衣書，士非真士也。孝不喜譚佛法，獨喜讀曹溪《壇經》，喜其自為佛而不障佛魔，挽諸迷眾，歸之吾道，所以云救也。故嘗謂韓昌黎之排佛、盧曹溪之說法，其道一也。故謂曹溪儒者也，其對仕流疑問，直教以孝義修行，迺真其志也。若猶是遺棄倫物，是則昌黎之所闢者耳，故嘗謂護佛法莫昌黎若也。攖寧大師受法於曹洞宗源印，繼以正法眼，直指全提，所有法錄，并答三峰曹洞十六問，契理契機，佛祖慈航，聖學至教，悉抉統貫。世間、出世，皆有証入之門；上智、下愚，盡受平等之法。嗚呼盡矣！邇來緇流習沿，師承大壞。楊子之鄰人亡羊，既率其黨，又請楊子之豎追之。楊子曰：「亡一羊，何追者之眾？」鄰人曰：「岐路之中，又有岐焉。」人有濱河而處者，習於水，勇於泅，操舟鬻渡，利供百口。裹糧就學者成徒，而溺死者半。本學泅，不學溺，利害判絕若此。嗟乎！大道以多岐亡羊，學者以多方喪生。大方明眼，須深知師旨，毋徒為心都子所歎哉！

> Buddhism offers a path to transcend the cycle of birth and death, guiding people to overcome vast eons of suffering. Its core principles are fundamentally the same as Confucianism. However, because their methods differ, and as the teachings spread they were gradually corrupted. Those who hang onto the door of Buddhism falsely may call themselves monks but are not true monks—just as people who clad themselves in Confucian robes and books may call themselves scholars but are not true scholars. I do not delight in discussing Buddhist doctrine, yet I take special pleasure in reading the Platform Sutra of Caoxi. I delight in how it teaches people to be genuine buddhas without obstructing the Buddha or falling prey to Mara’s temptations, guiding the lost back to the Way. This is what I call salvation. Therefore, I have said that Han Changli’s rejection of Buddhism and Master Caoxi’s preaching of the Dharma are, in essence, one and the same principle. For this reason, I consider Caoxi a Confucian. When questioned by officials about doubts, he straightforwardly taught them to cultivate themselves through filial piety and righteous conduct—this was his true intent. If, on the other hand, he had abandoned human relationships and worldly duties, that would have been exactly what Changli condemned. Thus, I hold that none protects the Buddhadharma better than Changli. Master Yingning received the Dharma from the Caodong lineage of Master Yuanyin, inheriting the true Dharma eye. He directly pointed to the nature of mind, expressing the complete teaching in full. His recorded teachings and his sixteen responses to the questions from Sanfeng and Caodong masters accord with both principle and practical occasion. They serve as a compassionate vessel for buddhas and patriarchs, embody the ultimate teaching of sages, and comprehensively unite all paths. Both the worldly and the transcendent find a gate to realization; both the most intelligent and the most dull equally receive the impartial Dharma. How complete this is! Recently, the monastic tradition has decayed, and the teacher-student transmission has been deeply corrupted. There is an ancient story: One of Master Yang Zhu’s neighbors lost a sheep. He led out his entire family and also asked Yang Zhu’s servant to join the chase. Yang Zhu asked, “Why send so many people after a single sheep?” The neighbor replied, “Because on the road there are many forked paths, and each fork itself branches into yet more.” Another story: A man who lived by a river was skilled at swimming and fearless in the water. He made a living ferrying people across on his boat, supporting his entire household. People came from far and wide to learn from him—some carrying provisions—and became his disciples. Yet half of them drowned. They came to learn swimming, not drowning. How stark the difference between profit and disaster! Alas! The great Way is lost due to many forked paths, and seekers lose their lives due to too many divergent methods. Those with clear eyes must deeply grasp the true intention of the teacher, and not become a mere cause for lament by Master Yang Zhu’s disciple, Xindu.

賜進士第河南道御史於越學人劉明孝拜題

夫百尺之枝，忽施纖蔓；大圓之鑑，瞥滓鄰塵。苟不辭而闢之，俾葛藤斬盡，浮翳全融，深恐兆妄滋惑，復增一則未了公案，亦後死者之責也。然非慧同鶖子，語若懸河，智過於師，正不許輕下註腳。何以故？南華云：「彼亦一是非，此亦一是非。與其譽堯而非桀焉，不如兩忘而化於道。」雖然，衛道則烏容不辯？辯道之言，不厭其多，非貴于多，貴於徹也。言徹，則多言消歸少言，少言消歸無言矣。三峰藏老無事尋事，向吾　湛祖啟問十六，自賣破綻。祖答姑置，以俟來看，不答之答，業已雷震虛空。日炎碧漢，初不藉後代兒孫補綴狐裘，淬磨歐冶。峰迺詹詹間間，遂謂諸方無可激揚，傳諸後五百年。沒眼禪和，揣籥摸象，以為真有不易答者，豈不笑殺井蛙，誤殺醯雞耶？吾姪攖寧和尚忍俊不住，析疑剖惑，直窮到底，無復剩義。重開湛祖之口，可使吐舌覆面；重提藏老之耳，堪令三日耳聾。或疑抨駁先哲，支離義諦，非掃除文字與無諍三昧之旨。不知置之不答，將啟答於無窮。有此一答，可掃後來欲答之端倪，併掃前輩垂問之影跡。喻指固忠臣祖禰，非操戈藏老也。不特喻指未嘗有答，即謂三峰未嘗有問也可。

> On a tree branch a hundred feet high, a tender vine suddenly appears; on a perfect mirror, the faintest speck of dust comes to rest. If we do not clear these away, cutting the tangled vines and wiping the dust clean, we risk breeding confusion and giving rise to yet another unsolved kōan—a responsibility that falls on those who come after. But without wisdom equal to Śāriputra, a tongue that flows like a river, and insight that surpasses one’s teacher, one should not lightly add a commentary. Why? As the Zhuangzi says: “Here, too, is a right and wrong; there, too, is a right and wrong. Rather than praise Yao and condemn Jie, it is better to forget both and transform in the Way.” Nevertheless, when it comes to defending the Way, how can one remain silent? Words that clarify the Way are never too many—not that quantity matters, but clarity does. When words are clear, many words dissolve into few, and few words dissolve into silence. The old master Sanfeng, stirring up trouble where none existed, once posed sixteen questions to our Ancestor Zhan. He showed his own weak points. The Ancestor set them aside, saying, “Wait for a future reader.” His not-answering was itself an answer—a thunderclap in the empty sky, a sun blazing in the blue heavens. It did not need later descendants to patch up a fox-fur robe or polish a sword. Yet Sanfeng, chattering endlessly, claimed that the schools had nothing worthy to debate and passed this down for five hundred years. Blind Chan practitioners, groping like a blind man feeling a flute or an elephant, believed there were questions that truly could not be answered. Wouldn’t this make a well-frog laugh—and mislead the vinegar gnats? My nephew, Master Yingning, could no longer hold back. He analyzed doubts, resolved confusions, and pursued the matter to the very end, leaving nothing unsaid. He reopened the mouth of Ancestor Zhan, so that even he might be struck speechless; he re-pricked the ears of Old Master Sanfeng, so that they might ring for three days. Some might suspect him of attacking the ancients, dissecting the meaning so thoroughly that it violates the principles of non-attachment to words and the samādhi of non-contention. They do not realize that by leaving a question unanswered, you invite endless future answers. By giving this one answer, we can sweep away all attempts at answering to come, and even the traces of our predecessors’ questions. “Pointing at the Finger” is indeed a loyal servant to the ancestral masters, not a weapon against Old Sanfeng. In fact, we could say that “Pointing at the Finger” never answered anything at all—just as we could say that Sanfeng never really asked.

弁山睦堂淨瑩題