---
title: "純備德禪師語錄 · 小參"
description: "純備德禪師語錄是清代禪宗高僧純備德禪師的言行記錄，由弟子智遠等人編纂。該語錄成書於清朝，反映了當時禪宗的發展面貌與修行風尚。內容主要包括禪師的上堂法語、機鋒對答、開示警策及書信偈頌等，生動展現了其直指人心、見性成佛的禪學思想與實踐方法。作為清代禪宗的重要文獻，此語錄不僅是研究純備德禪師個人思想與當時禪宗歷史的關鍵資料，也為後世學人提供了真實的修行參究範例，在佛教禪宗典籍中佔有一席之地。"
url: "https://rushiwowen.co/en/r/cmgnk7xmb075bjj04liii9i9m"
---

### 小參

結制，小參。「叨居法位已多年，究竟未曾出一言，不是不言言不得，誠聞怠惰反生愆。何故？蓋此一事最玄最妙，無鼻無把，所以中下根信相半，行說全虧，致使愈覺愈頑，轉凡轉昧者多矣。不見一古德於三乘十二分略頗麤知，只是不持戒律。一尊宿問云：『如何不持戒？』荅曰：『不戒而戒，不持而持。』遂招報墮牛中。一日，拽車至爛泥裏難行，尊宿近前喚云：『法光。』牛即抬頭，尊宿徵云：『何不道拽而非拽？』牛自覺知，便墮淚暴跳而死。故世尊云『我寧不說法』者，蓋為此也。然山僧又不忍恁麼去，只得權實互興，正遍兼帶，故設音聲道場，開演無邊妙相，復建不語禪席，洞明劫外真空。如斯建立，別無他說，總欲諸人心心契證元常，步步踏著實地，於諸相夾雜之中絕不沾染，向聲色混融之際毫無繫縛，成一個乾淨淨的物件、潔白白的東西，明如杲日、廓似太虛，到者裏方可紹續宗乘、聯芳佛印，在在顯勝身、處處彰妙淨，不以凡聖相隔、不被生死相拘，出入自由、卷舒自在，豈不暢快也耶？何必區區以此世務為念，而不以此事為要哉？諸人者，音聲之道雖明，無言之旨猶未曉在。今夜乃結制之初，欲與說明，惜山僧口門窄，儘力道不出，只得舉則公案與諸人體會看。昔世尊在座，一外道請益云：『不問有言，不問無言，望世尊大垂悲憫。』世尊默然，外道即禮謝云：『承世尊大慈大悲，開我迷雲，令我得入。』諸仁者！外道秪恁麼問，世尊秪默然，因甚麼外道即悟去？試體會看。如體會得出，可謂古今一道、理事一揆；脫或未然，東土衲僧不如西天外道去也。」

小參。「若論此一事，人人本有、個個不無。既人人本有、個個不無，因甚麼又道百姓日用而不知者，何也？蓋為諸人自迷真逐妄已來，將此一事汩沒於五欲七情之中、見聞聲色之內，從生至生、從劫至劫，浸染濃厚，竟不得灑然，故我佛佛出世、祖祖西來，無非為此一事。然此事不在別處，就在汝諸人從朝至暮喫飯穿衣處、迎賓待客折旋俯仰處、屙屎放尿運水搬柴處，乃至一呼一吸、一動一靜處。諸仁者！但折旋俯仰處著眼迴光返照，看者喫飯穿衣、迎賓待客、運水搬柴，乃至一呼一吸、一動一靜底是個甚麼物？在中間鼓舞、在中間搬弄，使人七顛八倒、頭出頭沒。若向間中認得真、把得定，勿使他走作一纖毫、動搖一絲髮，然後行則同行、住則同住、坐則同坐、臥則同臥，一即一切、一切即一，到者裏方可以坐微塵裏轉大法輪、於一毛端現寶王剎。雖然，猶未是衲僧向上事在。試問諸人：且道如何是衲僧向上事？」轉身，云：「霜天月落夜將半，誰其澄潭照影寒？」

為左部王檀越對靈小參。「來無蹤，去無所，一道神光淨裸裸，天上人間任縱橫，海雲露布實難裹。羅十虛，似粟顆，一鎚擊碎太虛空，萬象之中獨露我。雖然如是，切不可以形色觀。所以，崑翁王檀越得此三昧，現大身於閻浮提內，種佛果於劍戟叢中，廣建橋樑，度人度馬，重修殿宇，供佛供僧，致使神人共慶，真俗同歡。及至世緣已畢，踢起便行，一夕之間即生淨上。適然聞山僧說話，即向拂子頭上巍巍然彰殊勝境、作奇特事，與諸人相會了也。且道：諸人見麼？於斯見得，則知從上諸佛、歷代祖師安身立命處；若知從上諸佛、歷代祖師安身立命處，則知自己一段靈光安身立命處；既知自己安身立命處，則知我大檀越生亦未曾生、死亦何常死？譬如淨月輪，遍界隨居止。敢問大眾：且道王大檀越即今向甚麼處居？」以拂子拂一拂，云：「妙嚴清淨土，穩坐白蓮花。」

> For the lay patron, King of Zuobu, a brief spiritual inquiry. "Coming without trace, going without place, a single beam of divine light, pure and utterly exposed, roaming freely between heaven and earth, the ocean clouds, the dew's announcement—truly hard to wrap up. Encompassing the ten directions, like a grain of millet, one hammer shatters the great void, amidst the myriad phenomena, I alone am revealed. Yet, even so, you must not observe it through form or color. Therefore, the lay patron, Kunweng, attaining this samadhi, manifests a great body within Jambudvipa, plants the fruit of Buddhahood amidst a thicket of swords and spears, widely builds bridges, ferrying people and horses, restores temple halls, making offerings to Buddhas and monks, causing gods and humans to rejoice together, the sacred and the mundane to share in happiness. And when worldly conditions are exhausted, he kicks off and departs, in a single evening, he is reborn in the Pure Land. Just now, hearing this mountain monk speak, he immediately, upon the tip of the whisk, majestically reveals a wondrous realm, performs an extraordinary deed, and meets with all of you. Now, I ask: Do you all see? If you see here, then you know the place where all Buddhas of the past and ancestral teachers throughout the ages have established their abode and found their life. If you know the place where all Buddhas and ancestral teachers have established their abode and found their life, then you know the place where your own radiant spirit has established its abode and found its life. Since you know your own place of abode and life, then you know that my great lay patron, in life, was never truly born, and in death, how could he ever truly die? It is like the pure moon disk, pervading all realms, dwelling wherever it rests. I dare ask the assembly: Where, then, does the great lay patron Wang dwell right now?" With a flick of the whisk, he said: "In the wondrous, pure, and majestic land, serenely seated upon a white lotus flower."

參府傳公請為楊二夫人對靈小參。「圓陀陀，光皎皎，亙古亙今常不老，雖然露布海雲遮，恰是金烏透碧沼。故古德云：『處生死流，驪珠獨躍於滄海；踞涅槃岸，桂輪孤朗於碧天。』如是孤迥露布，海雲而安可遮障者哉？所以，歸天夫人來於明，歸於清，歸去來兮未著塵，竹影埽階猶有跡，冰輪透海杳無痕。敢問諸人：既來去分明，了無痕跡，且道楊夫人一段真靈即今端居何所？」良久，云：「清虛湛寂無聲臭，要識真宗覿面看。」

千府黎公請為王夫人對靈小參。以拂子打圓相，云：「珪月初圓輪玉宇，金風乍扇試靈霄，地軸天關誰撥動？卻令木葉滿空飄。所以，秋色澄清，乾坤肅殺，風出瀟然，炎涼變改，致使蛩吟幽砌，雁淚長空，一一七穿八穴，明明百匝千重。以此觀來，正是王夫人歸根之際、復命之時，故爾請山僧對靈小參，舉揚個事，令生益死。安敢問大眾：且道王夫人者段真靈即今向甚麼處去也？」以拂子畫○相，云：「露柱分明無向背，更於何處覓燈紅？」

> Master Li of Qianfu Manor has requested a Dharma talk before the spirit of Lady Wang. Raising his whisk, he draws a circle in the air and says: “The crescent moon now full, a wheel of jade in the sky; The autumn wind first stirs, testing the heavens high. Who moves the axis of earth, the pivot of the sky? That sends the withered leaves drifting far and nigh. Thus, autumn’s colors clear, heaven and earth turn stern; The wind blows free and chill, warmth and coolness churn. Crickets chirp by hidden steps, wild geese weep ’cross the dome— Each one pierces seven holes, eight caves they freely roam, Clearly layered a hundred folds, a thousand turns they form. Seeing it thus, we know: this is the moment Lady Wang Returns to the root, restores her life’s command. Thus they ask this mountain monk to speak before her spirit, To lift this matter up, that life and death may hear it. Yet dare I ask this assembly: Where has Lady Wang’s true spirit gone now, tell me?” Again, he traces a circle with his whisk and says: “The pillar stands plain, without front or back— Where else would you seek the red lamp’s track?”

守府王公請為夫人對靈小參。「幾回生，幾回死，生死悠悠無定正，自從識破了無生，於諸榮辱何憂喜？雖然如是，也要同道者方知，同德者方證。坐中有同德同證者麼？如有，則知王夫人歸根復命處；若知王夫人歸根復命處，則知自己一段大光明藏無減無增，輝騰今古，橫遍十方。如是奇特則且置，且道夫人畢竟向甚麼處安身立命？」卓杖，云：「從茲掣斷黃金鎖，一道神光遍大千。」

參府傅公發夫人柩歸，請對靈小參。「頓卻塵勞意極端，徹然直下彩雲鸞，雖居那畔威音外，不出諸人覿面看。既居威音那畔，因甚麼又覿面相看？不見道：無邊剎海，自他不隔於毫端；十世古今，始終不離於當念。如是，則知昇天楊夫人生亦未曾生、滅亦未曾滅，猶如淨月輪，隱顯俱明徹。所以，處塵勞而作大佛事、居宦海而作大功勳，仁慈隱惻、惠物洪深，便能福慧齊修，致使軍民共戴。及至世緣已畢，離塵垢而生淨界、棄異地而歸故鄉，如是完備即且置，且道西歸一句又作麼生？委悉麼？閻浮樹下親修得，九品蓮中妙果圓。」

為州牧胞兄明甫王公對靈小參。以拂子指空云：「遙憶甫翁千里隔，回眸即便在當然，昔雖未悟而今悟，覿體堂堂不動遷。不動遷，步步高登極樂天。試問大眾：既不動遷，因甚麼又高登極樂？不見《華嚴經》云：『東方入定西方出，南方入定北方出。』所以，我甫翁大人來去自由，縱橫無礙，不動步而高登極樂，未舉念而週遍大千，捨此生彼，脫凡證聖。即此西歸一句作麼生道？從茲迥脫根塵去，直透威音更那邊。」

儒學范巽公請為母對靈小參。師以拂子豎起，云：「來無形，去無影，地厚天高無見頂，來去分明渺莫知，徒將血淚沾衣領。急參尋，莫待冷，免教梧葉砌寒井，幸值大悲千手提，俄然迥出萬重嶺，翻身直入淨居天，得證無生真法忍。」