---
title: "大慧普覺禪師普說 · 剖大師請普說"
description: "《大慧普觉禅师普说》由宋代临济宗高僧大慧宗杲的弟子蕴闻编录而成。该书收录了宗杲禅师在不同场合对僧众与居士的开示语录，集中体现了其看话禅的核心思想，即通过参究公案话头来破除妄念、明心见性。作为宋代禅宗的重要文献，该书不仅系统阐述了大慧宗杲的禅法精髓，而且对后世禅宗发展影响深远，是研究南宋临济宗及看话禅法流变的关键典籍。"
url: "https://rushiwowen.co/en/r/cmkh3ddpb005bjv048r2hkatg"
---

### 剖大師請普說

> Master Pōu Requests a General Dharma Talk

僧問和尚等閑拈一絲頭直得普天帀地所以令盲者能見聾者能聞又能一為無量無量為一小中現大大中現小若使某甲翹一隻足於七日七夜讚嘆和尚一毛孔中佛事而莫能及這箇豈不是從戒定慧解脫解脫知見光明所熏而得如是師云謝你讚歎進云恁麼則有佛有眾生有和尚有學人師云如賊入空室進云既是如賊入空室又讚歎箇甚麼師云內外絕消息進云莫守寒巖異草青坐却白雲宗不妙師云許你曾參默照禪進云到這裏入荒田不揀信手拈來草喚甚麼作默照禪喚甚麼作王老師師云盞子落地楪子成七片進云恁麼則南山起雲北山下雨師云雲在嶺頭閑不徹水流㵎下太忙生進云爭奈老和尚三冬乘凉轎六月戴頭帽師云也是老僧家風進云若不是王老師諸方往往顛倒師云且教天下人疑著進云人平不語水平不流師云收。

僧問盡十方世界只是一箇問頭請和尚答話師云答了也進云謝師指示師云我向你道甚麼進云再犯不容師云灼然灼然進云只如教中道一人發真歸源十方虗空悉皆消殞如何是消殞底虗空師云看取注脚進云恁麼則開眼也著合眼也著師云爭奈你不見鼻孔進云非但鼻孔連王老師亦不見便禮拜。

> A monk asked, "The entire universe in the ten directions is just a single question. Please, venerable master, give me your answer." The master said, "I've already answered." The monk said, "Thank you for your instruction." The master said, "What did I say to you (just now)?" The monk said, "If I make a mistake again, I won't be forgiven." The master said, "Indeed, indeed." The monk said, "According to the scriptures, it is said: 'When a person attains true realization and returns to the source, the empty space of the ten directions all vanishes and disappears.' What is this space that vanishes?" The master said, "Look at the commentary." The monk said, "So then, whether I open my eyes or close them, it's all there." The master said, "But you can't even see your own nose." The monk said, "Not only my nose—even the Venerable Master Wang himself I cannot see." Then he bowed.

師乃云既不見有王老師則面前亦不見有大眾方知古人道目前無闍梨座上無老僧既是一切皆無現今說法聽法者却從甚麼處來若知來處受用無窮若不知來處亦受用無窮何以故二由一有一亦莫守一心不生萬法無咎直得淨躶躶絕承當赤洒洒沒窠窟有時拈一枝草作丈六金身用有時將丈六金身却作一枝草用所以道我為法王於法自在得失是非焉有罣礙既然如是在東者還東在西者還西在南者還南在北者還北正當恁麼時妙喜却在甚麼處安身立命良久云退己讓於人萬中無一箇。

> The Master said: Since we cannot see a "Master Wang," neither can we see the assembly before us. This is exactly what the ancients meant: "There is no Dharma Master before me, and no elder monk seated here." Since everything is empty, where then do the one who speaks and the one who listen come from? If you know where they come from, you will enjoy boundless freedom. If you do not know where they come from, you will still enjoy boundless freedom. Why is this? "Two arises from One, but do not cling even to the One. When the One Mind is not produced, all things are blameless." Directly, it is bare and clean, with nothing to hold onto—utterly open, with no nest to dwell in. Sometimes, we pick up a blade of grass and use it like a sixteen-foot golden body. Other times, we take that sixteen-foot golden body and use it like a blade of grass. Thus it is said: "I am the King of Dharma, free and unhindered. How could gain and loss, right and wrong, ever bind me?" Since this is the case, let what is in the east return to the east, what is in the west return to the west, what is in the south return to the south, and what is in the north return to the north. Right at this moment, where should Miaoxi place himself and find peace? After a long pause, he said: "To step back and yield to others—among ten thousand, not one can do it."

復云此一段大事因緣在聖不增一絲毫在凡不減一絲毫謂之一味清淨平等法門人人本有之事淨名居士云法不可見聞覺知若行見聞覺知是則見聞覺知非求法也這幾句言語與世出世間一切有情作箇入道底榜樣又道見聞覺知是法法離見聞覺知若離了見聞覺知始可言懸崖撒手自肯承當絕後再甦欺君不得決要出離生死須是把來為先鋒去為殿後底第八識斷一刀死一死了然後却活若一死不再活墮在荒草裏為人不得何況不求妙悟只要硬休硬歇便當本分事耶直使一念不生前後際斷方契得古人道神光不昧萬古徽猷入此門來莫存知解古來本分參學之士無許多惡知惡見純把生死二字貼在鼻尖上遇著本分宗師與他眉毛廝結理會教分曉去如大梅問馬大師如何是佛大師云即心是佛大梅於言下大悟平生馳求心向這裏百雜碎直下坐斷報化佛頭更不起第二念自此凡有所問只言即心是佛後來忽然問答縱橫或問和尚初住時只言即心是佛近來何故有許多奇言妙句對曰自是你諸人般得來非干我事這箇謂之應病與藥因求法者用心差別不得已將差別言句破你知見解會又僧問三角和尚諸佛說一大藏教百千法門無量妙義終歸一貫和尚如何有許多周由者也答曰自是你有許多周由者也信知宗師家一言半句如國家兵器不得已而用之趙州有言若隨根器接人自有三乘十二分教老僧這裏只以本分事接人那箇是本分事如有問學人乍入叢林乞師指示州云喫粥了也未云喫粥了州云洗鉢盂去這僧豁然大悟後來雲門大師怕人不會下箇注脚云且道有指示無指示若道有指示向他道甚麼若道無指示這僧何故悟去宗師眼目直向頂𩕳上提起教人見記得山僧在眾裏時曾於一尊宿處過這話來他纔舉到洗鉢盂去只唱喏一聲這一則因緣便過了也有甚麼交涉及至後來眼開了方見得如在自家屋裏行一般雲峯悅和尚又怕人不會雲門用處再下一服藥云山僧不似雲門為蛇畫足為黃門栽鬚這僧直下悟去入地獄如箭射好大眾所謂還丹一粒點鐵成金至理一言轉凡成聖此箇因緣前輩亦有一期見不到處且道是誰兜率悅和尚張無盡參他他曾在保寧勇和尚處做維那又在白雲端和尚處做侍者一日因請益洗鉢盂話云不知趙州有指示無指示端云有指示悅疑之後來因說與其嗣祖照禪師曰大小端和尚作有指示會妙喜行脚時亦曾參照因他說這話妙喜竊以為不然一日上方丈請益雲門問洞山因緣至放子三頓棒處云不知雲門有指示無指示照曰若無指示用開這兩片皮作甚麼妙喜曰恁麼則有指示曰然妙喜曰好與端和尚一狀領過他不覺眼目定動至次日却謂妙喜曰昨日所論是山僧失言何故一是師問學者一是學者問師道理一般正恐真寂先師當時錯會端和尚意蓋悅禪師諡號真寂前輩如此服義無許多人我所以道參須實參悟須實悟若向言語上討則參到彌勒佛下生也不能得休歇須知言語只是與人解粘去縛而已若也直下休歇去露柱依舊是木頭做僧是僧俗是俗大盡三十日小盡二十九自然移換你不得清凉國師云語證則不可以示人說理則非證不了你禪和家父母不供甘肯六親固已棄離只要求師擇友理會這一件事山僧亦抖擻精神日日與諸人竹篦用事忽然打發一箇半箇大家報答佛祖深恩今日比丘尼義剖請舉揚般若為在堂慈母馬氏淨覺保慶平安莊嚴福壽又願參禪學道無諸魔障於善知識一言之下悟入佛之知見其志可嘉有箇末後句普示大眾不越一念承當別無奇特玄妙炟赫光明現前塵剎有情俱照。

> Now, concerning this great matter of the fundamental cause: for a sage, not a single hair is added; for an ordinary person, not a single hair is subtracted. It is called the pure, equal, and unobstructed Dharma gate—an inherent reality for every being. The Layman Vimalakīrti said: "The Dharma cannot be seen, heard, felt, or known. If you practice seeing, hearing, feeling, or knowing, then these very acts are not seeking the Dharma." These words serve as a model for entering the path for all beings in the world and beyond. He also said: "Seeing, hearing, feeling, and knowing are the Dharma; the Dharma is free from seeing, hearing, feeling, and knowing." Only when you let go of seeing, hearing, feeling, and knowing can you be said to "let go over a cliff, accept for yourself, and after dying, be reborn—so that no one can deceive you." To decisively escape birth and death, you must cut through the eighth consciousness—the vanguard and rearguard—once and for all. Die completely, and then come back to life. If you die and don’t come to life, you’ll be lost in a wilderness, unable to help others. How much less can you settle for just suppressing thoughts and calling that the fundamental matter? Even if you reach a state where not a single thought arises, cutting off past and future, you only then match the ancient saying: "The spiritual light, never dim, shines through ten thousand ages. Enter this gate—do not keep any intellectual understanding." True practitioners of the path have none of those confused, wrong views. They keep the matter of birth and death right on the tip of their nose. When they meet a genuine teacher, they lock eyebrows with him and work out the truth clearly. For example, when Great Mei asked Mazu, "What is Buddha?" Mazu said, "This very mind is Buddha." Great Mei was greatly enlightened right there. His lifelong seeking mind shattered into a thousand pieces on the spot. He instantly cut off the very head of the Buddha of reward and manifestation, and no second thought arose. From then on, whatever anyone asked, he only said, "This very mind is Buddha." Later, when questioned in various ways, someone asked, "When you first became abbot, you only said, 'This very mind is Buddha,' but recently you’ve given many remarkable sayings. Why?" He replied, "It’s because you yourselves bring them up—it has nothing to do with me." This is called "prescribing medicine according to the illness." Because seekers of the Dharma have different minds, teachers, out of necessity, use different words to break through your intellectual understanding. Again, a monk asked the Triangle Monk: "All Buddas teach a vast collection of scriptures, hundreds of thousands of Dharma gates, and countless wondrous meanings, yet in the end, they return to one principle. Why does the Master have so many circumlocutions?" The Triangle Monk replied, "It’s because you yourself have so many circumlocutions." You should know that a true teacher’s words, like a nation’s weapons, are used only when necessary. Zhaozhou said: "If I were to teach according to people’s capacities, there are already the three vehicles and twelve divisions of teachings. But here, I only teach people with the fundamental matter." What is this fundamental matter? When a monk asked, "I have just entered the monastery. Please instruct me, Master," Zhaozhou said, "Have you eaten your porridge?" The monk said, "Yes, I have." Zhaozhou said, "Then wash your bowl." The monk was thoroughly enlightened. Later, Yunmen, fearing people wouldn’t understand, added a note: "Tell me, was there instruction or not? If there was instruction, what was instructed? If there was no instruction, why did the monk become enlightened?" The eye of a true teacher lifts the matter straight to the crown of your head, making you see. I remember when I was among the Sangha, I once heard this from a venerable master. When he got to "wash your bowl," he just said "Yes!" and that was the end of the story. What teaching was there? Later, when my eye opened, I saw it clearly, as if walking in my own house. Yunfeng Yue, afraid people wouldn’t understand Yunmen’s intention, added another remedy: "I am not like Yunmen, adding legs to a snake or planting a beard on a eunuch. When this monk became enlightened, he fell into hell like an arrow—so be careful!" Good people, as it is said: "One pill of elixir turns iron into gold; one word of ultimate truth turns the ordinary into a sage." This story—some earlier teachers also missed the point. Who? The Master Dongshan Ruiyue. Zhang Wujin studied with him. Ruiyue had been a rector under Baoning Yong and also a attendant under Baiyun Duan. One day, he asked about the "wash your bowl" story: "Did Zhaozhou indicate something or not?" Duan said, "He did." Ruiyue doubted this. Later, he told his own teacher Zuzhao’s disciple: "Great Duan, a great teacher, yet he takes it as having instruction!" MiaoXi (the abbot speaking) once visited Zhaozhao and heard him discuss this story. MiaoXi secretly disagreed. One day, he went to the abbot’s room and asked about Yunmen’s "three blows" story with Dongshan: "Did Yunmen indicate something or not?" Zhaozhao said, "If there was no indication, why use these two lips?" MiaoXi said, "So there is indication?" The master said, "Yes." MiaoXi said, "Then I’d like to file one case against both Duan and you!" The master’s eyes flickered. The next day, he said to MiaoXi: "What I said yesterday was wrong. Why? Because one case was a teacher questioning a student, the other was a student questioning a teacher. The principle is the same. I’m afraid my late teacher Zhenji (Ruiyue) misunderstood Duan’s intention." The earlier generation was so willing to admit errors—without so much ego. Therefore, it is said: "You must practice truly and realize truly." If you search for it in words, even waiting for Maitreya’s descent won’t bring you rest. You must know that words are only used to untie knots and remove attachments. If you rest directly, a wooden post is still made of wood, monks are monks, laypeople are laypeople, a full month has thirty days, a short month twenty-nine—these naturally won’t be moved by you. Qingliang Guoshi said: "The truth of realization cannot be shown to others; explaining the principle cannot substitute for realization." You Zen practitioners don’t support your parents and have already left your family—all to seek a teacher and choose friends, understanding this one matter. I too muster my spirit every day, working with this bamboo stick for all of you. If I can awaken one or two, we can together repay the deep kindness of all Buddhas. Today, the nun Yi Chou has invited me to expound Prajna, to pray for her beloved mother, Ma Shi, named Jingjue, for peace and longevity, and also for all who cultivate the path—free from obstacles, awakening to the Buddha’s knowledge and vision under one word from a true teacher. Her aspiration is admirable. There is one final phrase to show all of you: it does not go beyond one thought of accepting for yourself. There is nothing special or mysterious—the brilliant light that shines before you illuminates all beings in the dusty realms.