---
title: "元潔瑩禪師語錄 · 住越州雲門顯聖禪寺"
description: "元潔瑩禪師語錄是清代禪師元潔瑩的傳法記錄，由弟子智祥編撰，依駒本印行。該語錄成書於清朝佛教復興背景下，反映了當時禪宗曹洞宗或臨濟宗的傳承與發展。內容主要包括元潔瑩禪師的上堂法語、機鋒對答、開示語錄及偈頌等，生動體現了其禪法思想與實踐指導，強調明心見性、直指人心的禪宗精髓。在佛教史上，此語錄作為清代禪宗重要文獻，對研究該時期禪風流變及思想傳承具有較高價值，是修行者參究禪理的重要參考典籍。"
url: "https://rushiwowen.co/en/r/cmgnki2h009a1jj04gg5q0ypt"
---

## 元潔瑩禪師語錄卷第五

嗣法門人智祥編

### 住越州雲門顯聖禪寺

> Dwelling at Yunmen Xiansheng Chan Temple in Yuezhou

康熙庚戌六月初六，師在江西寧州雲巖受請，於明年五月二十一入院。上堂，拈香祝聖畢，復懷中拈出香曰：「江吳楚浙，狼藉多年。幾擬拋棄塵壤，怎柰冤家路窄。第七同拈出，供養本寺中興第二代開建弁山，入就先師雪老和尚。」斂衣就座。雪林大師白椎曰：「法筵龍象眾，當觀第一義。」師曰：「若論第一義，諸佛祖師不敢動著絲毫，鶻眼龍睛無能窺其少分。不期被菩曇法姪一槌，直得豎窮三際，彌亙十虛，無一人不滿耳滿眼，通身遍身。還有迴避得及者麼？」時眾僧湧出問話，師曰：「住住，問話多是馳騁辭鋒，徒增戲劇。須知問荅處無一毫做作伎倆，始見作家。你看拂子現大人相，能坐斷一切，而一切不能動亂。故能於耳處作眼處佛事，眼處作鼻處佛事，以至意處能住一切世出世間，作種種不思議廣大佛事。如普賢一毛孔能攝三千大千世界，而大千世界入毛孔中，不寬不窄，一際平等。還有許多思惟造作麼？正當今日入院，畢竟功歸何所？」舉拂子曰：「只憑此道資王化，願祝堯仁億萬春。」結椎，下座。

> On the sixth day of the sixth month in the lunar year Kangxi Gengxu, the Master was invited at Yunyan Temple in Ningzhou, Jiangxi. On the twenty-first day of the fifth month of the following year, he entered the monastery. Ascending the hall, after having burned incense and offered prayers for blessings for the emperor, he took out another incense stick from his robe and said: "I have traveled across Jiang, Wu, Chu, and Zhe, scattering my fragrance for many years. Several times I considered discarding it into the dust, but destiny has a narrow path. Now, for the seventh time, I offer this incense in reverence to the second generation founder of this monastery, who first established it at Bianshan—my late master, Old Snow." Adjusting his robe, he took his seat. Great Master Xuelin struck the wooden fish and announced: "The dragon and elephant assembly at this Dharma feast should now contemplate the Ultimate Truth!" The Master said: "As for the Ultimate Truth—none of the Buddhas or Patriarchs dare to move a single hair, and even sharp-eyed dragons cannot glimpse a fraction of it. Unexpectedly, my Dharma nephew Pu Tan has given one stroke, whereby it extends vertically across the three times, filling horizontally the ten directions—no one is untouched in ear or eye, for it pervades the entire body. Is there anyone who can evade it?" At that time, many monks surged forward to ask questions. The Master said: "Stop! Stop! Your questions mostly chase after intellectual display, merely adding to entertainment. You must understand that in the question-and-answer itself there is absolutely no contrived artifice—then you meet a true master. Look! The whisk here reveals the great person’s appearance. It can cut through all attachments, yet nothing can disturb it. Therefore, it can perform Buddha’s work with the eye in the ear, with the nose in the eye, and so forth, until the mind can settle all worldly and transcendent things, carrying out vast and inconceivable Buddha activities. For example, in a single pore of Samantabhadra, one can contain the great trichiliocosm; yet, when the great world enters a pore, it is neither widened nor narrowed—all is one equal state. Is there still any conceptual fabrication left? Today, as we enter this monastery, where do the merits finally return?" Raising the whisk, he said: "Only by this path do we aid the king's transformation; I pray that the emperor’s benevolence lasts a billion springs." Striking the wooden gavel, he descended from the seat.

當晚，定職事，小參。「三千里外遙相鑑，十二年中復到來，幾度白雲空聚散，依前明月映蒼階。昨者，偶於途間拾得一箇骨董，無頭尾、無背面，幾多別寶波斯分疏不出，恰值普賢大士一見，呵呵大笑，曰：『且喜，且喜！新長老拾來者箇骨董，於顯聖寺裡大作佛事，致使見者、聞者獲無量三昧，所謂股肱叢林三昧、光贊祖庭三昧、綱維法令三昧、荷負大眾三昧、出納取與三昧、送往迎來三昧，乃至執爨、負舂、服勞、任役種種三昧。』贊聲未已，忽被鼓聲一惟粉碎，須是諸昆仲大家或褫去。」

> That evening, after settling the duties, the master gave a brief discourse. "Three thousand miles apart, we see each other clearly; after twelve years, we return once more. How many times have white clouds gathered and scattered in vain? Yet the bright moon still shines upon the mossy steps. Yesterday, I happened to find a curious antique on the road. It had no head, no tail, no front, no back. Many treasure-hunters from distant lands could not identify it. Just then, the great Samantabhadra Bodhisattva saw it and burst into loud laughter, saying, 'How wonderful! How wonderful! This antique the new abbot has found will be used to perform great Buddhist deeds at Xiansheng Temple. It will cause all who see and hear to attain countless samadhis—such as the samadhi of supporting the monastic community, the samadhi of glorifying the ancestral hall, the samadhi of upholding the Dharma, the samadhi of caring for the assembly, the samadhi of giving and receiving, the samadhi of welcoming and seeing off, and even the samadhi of cooking, carrying rice, performing labor, and fulfilling all duties.' But before his praise had faded, it was all shattered by the sound of the drum. Now all you fellow practitioners must set it aside—or perhaps cast it away completely."

掃開山老祖塔，上堂。師陞座，拈香曰：「放去無涯，拈來有據。波旬聞之腦裂，魔外嗅之魂飛。爇向寶爐，耑仲供養本寺重興第一代湛祖大和尚。」僧問：「離雲巖之法苑，臨祖席以重光。舊店新開即不問，正偏五位請師宣。如何是正中偏？」師曰：「午夜日當天。」曰：「如何是偏中正？」師曰：「打破秦時鏡。」曰：「如何是正中來？」師曰：「木馬嘶風急。」曰：「如何是兼中至？」師曰：「泥牛噴雪飛。」曰：「如何是兼中到？」師曰：「寶殿無人識，空階絕往還。」乃曰：「起已墜之宗綱，續懸絲之慧命，是吾祖心燈壽命。建叢林，立宗旨，是吾祖常住法身。慈風浩蕩而不泯，吾祖以之梯航三有。化雨恒滋於不盡，吾祖以之津濟四生。不肖瓣香杯茗，敢謂報德酬恩。還有箇金刀劈不開底句子，盡力提持，只得一半。那一半可同到塔前，待老祖為諸人說破。」至塔前，舉香曰：「山石溪雲面目全，歸家掃洒分當然。兒孫自是兒孫事，不敢重重說偈言。」遂上香。

松潭大師為師慶誕，請上堂。豎拂子曰：「混千機而不撓其神，和萬境而不干其慮。提之者可以拯拔四生，導之者可以津濟三有。苟或未然，莫謂空華能翳眼，須知大道亦迷人。」

弁山且拙和尚至，引座。寄菴法姪出問：「乳峰毒箭射南方，敵勝還他楊四郎，此日旌旗天下豎，慶雲更羨盡邊疆。今日家裏人到來，敢問老和尚：號令又作麼生施設？」師曰：「從來不說客話。」曰：「止風塗畔日，箇箇眼開明，畢竟承誰恩力？」師曰：「老姪忘卻那。」曰：「即今主賓互換，迭奏塤箎，是何標格？」師曰：「與令師別借一語。」曰：「恁麼則梅花稍上月，大地博英華。」師曰：「素月分流水，從教暗度春。」乃曰：「青山不改千年翠，綠水常涵萬古心，大樸不知誰作主，年年夏木碧森森。可中有一句子，千聖不得其名、萬靈不得其用，幸我開山湛祖以廣大智力、廣大悲忍，向千聖頂𩕳上一機拈出，如千月並照，遍界清涼，無一人而不被其機、無一物而不承其澤，數十年來去聖逾遠，人心淡泊，懈怠為基，不求深進，大聰者反聾、大明者反瞽，總爾病在多端，難以具述。山僧謬繼芳繩，雖有些參苓附朮、巴豆砒霜，總濟不得什麼事。幸我弁山且兄和尚蓮馭光榮，此是諸人莫大因緣，所謂法王大寶不求自得，汝等殷勤請陞此座，普施妙劑。」

結夏，上堂。「人生大夢未醒，不可因循暴棄。大開雙眼圓明，累劫剖在今日。直待把定話頭，宛如千仞壁立。不可如存若亡，不可沉空滯寂。莫坐一知半解，莫以得少為足。一機把絕要津，截斷千差萬別。如無手人行拳，如向虛空揣骨。直期情境相忘，便是因緣時節。所謂絕後再甦，始見胸襟流出。今日禪宗不好，口耳相傳為習。諸人既到者裏，頗謂了無枝葉。」拍禪床，曰：「莫學諸方五味禪，誤陷平生自虛擲。」便下座。

師過天華，為則和尚請上堂。「天上宏張火傘，阿誰脊不流湯？惟我隨行拄杖，卻有的的主張。來到天華勝概，不覺撞入方丈。法兄逼客作主，令伊向上提將，直得進退無措，直教已絕行藏。」舉拄杖，曰：「不禁湧身入阿修羅王隊裡，震起琴音，耗動三有世界，令一切飛潛走躍咸知性命，無處逃遁。雖然，猶濟不得甚麼事，不若仍借法兄和尚神力。」以杖卓兩卓，曰：「擊碎塵煩三界夢，鑊湯何處不清涼？」

解夏，上堂。「還有呈驢脣馬觜的麼？出來啐啄看。」眾無出，乃曰：「恁麼則老僧為汝等解夏去也。」遂擊拂一下，曰：「擊開古徑門千尺，放出溈山水牯牛。不信，但看初三與十七，明暗都成月一鉤。」擲下拂子，曰：「好生去。」

岸眉文達月鷺為師本賢禪宿入塔，請上堂。「金風透體，明明空劫以前；玉露垂珠，歷歷威音之後。可中有一段陰陽不能潛伏、天地不能覆載，於本賢分上便見花披日月、捏聚山河。只今覿面相呈，且又作麼生分付？未曾言外超玄象，盡屬華胥一夢人。」

慧芝送師靈骨入塔，請上堂。僧問：「拈來無不是的人，因甚猶被露柱隔礙？」師曰：「真好笑。」曰：「曹源一派無生曲，今日蒙師親得來。」師曰：「莫眼花。」乃曰：「籬邊黃菊金方赤，嶺外丹楓火正紅。除卻古今無異路，黧奴白牯眼方通。向者裏委得，則知天然上座出生入死、遊戲神通、書偈了、念佛去、活脫自由、不涉離微一句作麼生道？」揮拂曰：「龜毛拂掃那伽定，兔角花開別樣春。」

古洞山上一為玄輔和尚報計，送木主入祖堂，請上堂。僧問：「古洞山前，梧桐葉落；若耶溪畔，松竹爭妍。如何是轉功就位的句？」師曰：「秋老梧桐黃葉落。」曰：「千峰岳邊止，萬派海上消。如何是深入堂奧句？」師曰：「月落潭空影象殊。」曰：「既是法王，何處不尊？因甚要向先覺堂中列位？」師曰：「山重不礙水重重。」曰：「恁麼則通身無影象，遍界不曾藏。」師曰：「莫將鶴唳作鶯啼。」乃曰：「秋老園林，喜見丹楓綴錦；月明戶牖，愁聞落木秋聲。新豐曲調高古，難得其人；廣陵歌拍成令，罕能賡續。向幸弼首座繼我新豐一十八載，可堪承紹？今春躬送老僧赴雲門，比望家聲克振，何期冷地抽身，撾鼓退院，依古樣畫葫蘆，設愚癡齋，整理後事，不忝為洞山遠裔。雖然如是，猶滯今世門頭，老僧更教親登祖廟。」遂入祖堂，安木主，曰：「兒孫事竣，更不出門，轉身就位，坐斷乾坤。」

請攖寧法姪立僧，上堂。僧問：「金鱗透網時如何？」師曰：「無用處。」曰：「和尚照顧袈裟角。」師曰：「涓滴何存？」曰：「濕也，濕也。」師曰：「爭柰猶在網裏？」乃曰：「擴佛祖大機，全憑作者；開人天正眼，須藉同人。奇特事遇奇特人，左敲右擊，拍拍是令，啟悟開迷，轉凡成聖。設有箇漢出來道：『驪龍頷下寶珠如何摘得？猛虎項下金鈴怎生解得？』老僧向道：『去，扣取堂中第一座。』」

結制，請上堂。僧問：「解行相應成底事，非同口說義忘言。如何是底事？」師曰：「香煙騰碧漢。」曰：「紅爐三七，點鐵成金。設遇不受鉗鎚的衲僧到來，未審如何煆煉？」師曰：「千鈞之弩，不為鼷鼠。」乃卓拄杖，曰：「諸佛不以眼覷，諸祖不以耳聞。天下知識雖則口裏水漉漉底，到者裏秪堪喫飯𡬡耐。黃面老人生下地來，便道天下獨尊獨占在世界裏，韶陽冷地裏放不過，只要一棒打殺，貴圖天下太平。殊不知靈龜曳尾，拂跡成痕，不免各與三十。何故？雲門今日結制。」便下座。

上堂。「仲冬十五，霜風凄楚，水冷冰寒，月圓當戶。在迦葉不貧，在釋迦不富，無端舜若多神，打失自己南山。老虎喫卻大蟲，帶累露柱燈籠，顢顢頇頇，不啻恒河沙數。報諸人，莫莽鹵，除卻此見聞，莫昧主中主。」

祈嗣，請上堂。僧問：「未芳花木春常在，已老松筠更好看。畢竟明甚麼邊事？」師曰：「一般清意味，料得少人知。」曰：「經聲夜息聞天語，爐氣晨飄接御香。如何是雲門風境？」師曰：「一任古今看。」曰：「石傘峰前龍虎客，玉笥宮下象獅群。如何是境中人？」師曰：「瞻之仰之。」曰：「放去禹門三級浪，收來平地一聲雷。如何是人中意？」師曰：「你不是其人。」乃曰：「寒風括地，曉日暉霜。明明聲色難該，歷歷覆藏不得。繁興大用，舉必全真。妙協投機，不存軌則。只如人天交慶，奕葉聯芳一句又作麼生？夢回槐國知春蚤，信有靈根夙種人。」

薦亡，請上堂。僧問：「城市盡同悲薤露，山林誰共語冰霜？如何是薦拔一句？」師曰：「金地遙招手，江心暗點頭。」曰：「恁麼則葉君親獲生安養，徐女猶聞心遠香。」師曰：「七通八達。」遂舉手，曰：「者不是七寶蓮池，者不是金繩界道，者不是惟心淨土，者不是彌陀授記，者不是森如居士親聞正法、契悟無生。」良久，曰：「不聞有相揩今古，能使忘言洞海桑。」便下座。

天華為則和尚至，引座。「天華和尚啟中有曰：『舉揚宗旨，獎示後昆。』者些子則吾豈敢？山僧未出方丈、未陞法座，不止七花八裂了也，又那堪說甚五位三玄、正偏滲漏、暗機七事、影草隨身、一鏃撩空、三句可辨，乃至燃燈義海九十七箇、總別同異成壞六門，一一條章，種種緒聒。雖然如是，泥牛吼處天關轉，木馬嘶時地軸搖，你者一隊茄子、瓠子，正在南柯十二更，那裡知得？幸我天華法兄和尚來此，他有返魂香、醒昏石，你諸人好向座前叩取。」

開山湛祖忌日，上堂。「五乳峰頭無鏃箭，直射者裡；萬竹林中寶鏡光，全輝那畔。巍巍石傘，令千峰仰止；源源若耶，使萬派朝宗。不肖到者裏又作何去就？」良久，曰：「有箇道處，金烏騰夜半，日午不挑燈。」