---
title: "赤松領禪師語錄 · 行由"
description: "赤松领禅师语录是清代临济宗高僧赤松道领的禅门开示录由弟子寂源编录。本书成于清初反映了明末清初禅宗在西南地区的传承与发展。内容涵盖禅法心要修行指南机锋对答及法语开示等展现了禅师直指人心见性成佛的宗风。作为临济宗重要文献该语录不仅传承了临济一脉的禅法精髓也对研究清初佛教史与禅学思想具有重要价值是了解当时禅宗实践与理论不可多得的典籍。"
url: "https://rushiwowen.co/en/r/cmgn63prh1neak104o6x4me8x"
---

### 行由

> Chapter on Causes and Conditions

康熙壬戌夏，門人大拙率眾於方丈請示入道因繇，師堅卻不已，乃曰：「予韓氏子，生於甲戌四月廿四，祖籍長沙，寓蜀潼川，父諱亮公，母謝氏。六歲慈父見背，母兄撫而教之，未幾遇亂，隨戎入黔。至十五歲，每思浮世轉眼成空，立念齋戒，欲入山修持。有袁氏子聞之，結伴修持，逃入南望山中，艸衣木食，惟以念佛收攝身心。將滿百日，袁氏畏苦奔回，予更入深山精進念佛，骨瘦如柴。不料兄責袁氏，同來山中勸回，終不茹葷，毅然退姻。數年混入外道，知非遂捨，參九峰靈藥和尚，峰曰：『年幼之人求個甚麼？』予曰：『某為生死事大，請師開導。』峰垂下一足云：『會麼？』予曰：『不會。』峰笑曰：『老僧一腳頭也不識。』遂命參萬法歸一，自此行住坐臥之中將話頭如靠座須彌山一般，穩穩密密，復指依白雲西識和尚為業師。後往滇，同峰居五華寺，夜深危坐，峰曰：『會老僧三載矣，汝做的工夫聻？』予曰：『只在一處。』峰曰：『如何是一？』予不能對，峰大喝，予隨喝，峰曰：『老僧喝有意，汝喝何意？』予又無對，峰劈面一掌曰：『汝善下喝。』予禮退，自此定限，以悟為期，方焚頂香立願：『若不精進，悟明大事，懶墮偷安，永墮沉淪。』勇猛提究，不分晝夜，雜念轉多，如水上捺葫蘆相似，自思：『似者般做不上路，必是往昔業重。』又焚臂香立願。每夜中昏沉太重，站立不住，將身繫梁上，以遣昏散。如斯三月餘，工夫稍覺純熟，惟疑業重，焚香立願如前，自後工夫成片，總是一個話頭現前。一夜危坐，恍然入定，忽燈花爍爆，驚覺曰：『萬法歸一是此理也，和尚一喝是此理也。』次早到九峰，問：『萬法歸一，一歸何處？若人會得，是何境界？』峰劈頭一棒曰：『是何境界？』予曰：『若恁麼，瞞我不得了。』峰曰：『試道看。』予曰：『月在波心說向誰？』峰曰：『此子雖幼，後亦堪用。』予曰：『不可將長裁短。』禮辭，復歸白雲，艸衣木食，甘苦自若。閱《華嚴》至〈如來現相品〉『與諸天子說法，諸天子常聞天鼓之音，非從東方來，非從南西北方、四維上下來，此天鼓之音不生不滅，如我說法亦復如是。』遂將從前所得翻然打失，全身放下。後於遵城參本師和尚，師問：『何處人？』予曰：『潼川。』師曰：『既是潼川，與老僧同鄉，同在甚處？』予曰：『同則同，異則異。』師曰：『儱侗漢。』予曰：『某甲喫飯，和尚飽麼？』師便喝，予亦喝，師曰：『老僧喝有意，你也亂喝。』予曰：『是麼意？』師連棒打出。予少間禮云：『適纔觸和尚。』師云：『放汝三十棒。』次日呈頌，師閱曰：『是悟耶？是學耶？』予云：『不可捏目生花。』便拜，師一踏云：『慎自珍重。』後書偈拂囑曰：『此去深隱，自有龍天推出。』予歸白雲，侍業師住靜。康熙丁未春，都閫張公請住省中壽世禪院，予見事繁，就本院閉關，於中磨煉千日期滿，值撫軍曹公、司道文武眾檀越造法衣法被，請出關結制，又請開建黔靈，於三年中忘身為法，上不能報佛祖、師長、父母深恩，豈以淺解便謂入道？唯脅不至蓆，以繼苦心耳。珍重。」

> In the summer of Kangxi's 21st year, my disciple Dazhuo led a group to my quarters seeking instructions on entering the path. After I repeatedly declined but could not refuse, I said: "I am of the Han family, born on the 24th day of the fourth month in the year of Jiaxu. My ancestral home is Changsha, but we lived in Tongchuan, Shu. My father was named Liang Gong, and my mother was of the Xie family. At age six, my compassionate father passed away, and my elder brother and mother raised and taught me. Soon chaos erupted, and I followed the army into Guizhou. By age fifteen, I often reflected that this floating world turns to emptiness in a flash. I resolved to practice fasting and enter the mountains to cultivate. Upon hearing this, a young man named Yuan joined me in cultivation, and we fled into the Nanwang Mountains. We wore bark for clothes and ate wild plants, using only Buddha-recitation to collect body and mind. After nearly a hundred days, Yuan, fearing hardship, ran back. I went deeper into the mountains, reciting Buddha's name with utmost diligence, becoming as thin as a stick. Unexpectedly, my brother scolded Yuan and came with him to persuade me to return. I never took meat and resolutely broke off my engagement. For several years I strayed into external paths but realized their error and abandoned them. I visited the monk Lingyao at Jiufeng Mountain, who asked, 'A young person like you, what are you seeking?' I replied, 'I consider birth and death a great matter. Please guide me.' He lowered one foot and asked, 'Do you understand?' I said, 'No.' He laughed, 'Even one foot of an old monk you don't recognize.' He then instructed me to contemplate 'ten thousand dharmas return to one.' From then on, in walking, standing, sitting, and lying, I held this phrase like a mountain, steady and dense. He also directed me to take the monk Xishi at Baiyun as my master. Later I went to Yunnan and stayed with Lingyao at Wuhua Temple. One night, sitting upright late, he asked, 'You've been with me for three years. How is your effort going?' I said, 'It's only in one place.' He asked, 'What is that one?' I couldn't answer. He shouted loudly. I shouted back. He said, 'My shout has meaning; what meaning does your shout have?' Again I was speechless. He slapped my face and said, 'You're good at shouting.' I bowed and withdrew. From then on, I set a goal for enlightenment. I burned incense on my crown and made a vow: 'If I am not diligent and fail to understand the great matter, or if I become lazy and steal comfort, may I sink forever.' I pressed on with fierce inquiry day and night. Yet distracting thoughts increased, like pressing a gourd underwater. I thought, 'If I can't make progress, it must be due to heavy past karma.' I then burned incense on my arm and vowed anew. Each night, I was too heavy with drowsiness to stand. I tied myself to a beam to overcome lethargy and distraction. After over three months like this, my practice gradually became pure. Still doubting my karma, I made the incense vow again. Then later, my practice became a seamless whole, with only the phrase present. One night, while sitting upright, I suddenly entered a state of absorption. A lampwick burst into flame, startling me, and I understood: 'So this is the principle of ten thousand dharmas returning to one! And the master's shout—this too is the principle!' "Early next morning, I went to Jiufeng and asked, 'Ten thousand dharmas return to one—where does the one return? If someone understands this, what state is it?' He hit me with a staff and said, 'What state is that?' I replied, 'If that's the case, you can't fool me anymore.' He said, 'Try to say it.' I said, 'The moon is in the heart of the waves—to whom does one speak?' He said, 'Though young, this one will be useful in the future.' I replied, 'Don't judge length by shortness.' I bowed and took leave, returning to Baiyun. Wearing bark and eating wild plants, I was at ease in hardship. Reading the Avatamsaka Sutra to the section on the 'Appearance of Tathagatas,' which says, 'The gods always hear the sound of heavenly drums, which comes not from east, south, west, north, above, or below—this heavenly drum sound is neither born nor extinguished. So too is my teaching.' At that, everything I had previously gained fell away completely. Later, at Zuncheng, I visited my root teacher. He asked, 'Where are you from?' I said, 'Tongchuan.' He said, 'Since you're from Tongchuan, you're my fellow townsman. Where is the same place?' I replied, 'Same is same; different is different.' He said, 'What a muddled fellow.' I said, 'I eat—are you full, Master?' He shouted. I shouted too. He said, 'My shout has meaning—yours is just random yelling.' I said, 'What meaning is that?' He struck me with his staff and drove me out. Later I bowed and said, 'I just offended you, Master.' He said, 'I spare you thirty blows.' The next day, I presented a verse. He read it and said, 'Is this enlightenment, or is it learning?' I said, 'One must not create flowers by rubbing one's eyes.' I bowed. He stepped on me and said, 'Take care of yourself.' Later he wrote an ode and gave me a whisk, saying, 'From now on, hide yourself deeply—Heaven and dragons will bring you forth.' "I returned to Baiyun to serve my master in quiet retreat. In the spring of Kangxi's sixth year, General Zhang invited me to take up residence at Shou Shi Chan Temple in the provincial capital. Seeing the busy affairs, I entered a closed retreat right there, tempering myself for a thousand days. After completion, Governor Cao, officials, and lay supporters prepared a ceremonial robe and cover, requesting me to emerge and conduct a retreat. They also asked me to establish Qianling Temple. For three years, I forgot myself for the Dharma. Above, I cannot repay the deep kindness of Buddhas, patriarchs, teachers, and parents. How could I count shallow understanding as entry into the path? I merely never let my ribs touch the mat, preserving my diligent heart. Take care."

## 黔靈赤松領禪師語錄卷五終