---
title: "天聖廣燈錄 · 南岳大惠禪師"
description: "天聖廣燈錄由北宋李遵勗編撰，成書於天聖年間（1023-1032年），是繼景德傳燈錄之後的重要禪宗燈錄體著作。該書收錄了自佛祖至北宋初年的禪宗祖師語錄與傳記，尤其注重臨濟宗與雲門宗的法脈傳承。內容以問答形式呈現禪師機鋒，展現了宋代禪宗蓬勃發展的歷史面貌。作為五部宋代燈錄之一，天聖廣燈錄不僅是研究禪宗思想演變的關鍵文獻，更為後世永明延壽宗鏡錄等佛教典籍提供了重要史料，在中國佛教史與禪宗文獻學中具有承前啟後的學術價值。"
url: "https://rushiwowen.co/en/r/cma7jb4nq07kejl0ahcb7ensw"
---

### 南岳大惠禪師

> Nan Yue Dahui Chan Master

諱懷讓。金州人也。俗姓杜。唐儀鳳二年四月八日降誕。感白氣應於玄象。在安康之分。太史瞻見。奏聞　高宗皇帝。帝問。是何祥瑞。

> His secular name was Huairang, and he was from Jinzhou. His family name was Du. He was born on the eighth day of the fourth month in the second year of the Yifeng era of the Tang dynasty. A white vapor appeared in the heavens as an omen, visible in the region of Ankang. The imperial astronomer observed it and reported it to Emperor Gaozong. The emperor asked, "What auspicious sign is this?"

太史對曰。國之法器。不染世榮。帝勅金州太守韓偕親往存慰。

> The Grand Astrologer replied, "This vessel of the Dharma does not concern himself with worldly honors." The Emperor then ordered the governor of Jinzhou, Han Xie, to go in person and offer him comfort.

家有三子。師居其小。年始三歲。炳然殊異。性多恩讓。父乃安名懷讓。至年十歲。惟樂佛書。時有三藏玄靜過金。見而奇之。告其父母曰。此子若出家。必獲上乘。廣度眾生。

> A family had three sons, and the Master was the youngest. Even at just three years old, he stood out as remarkably extraordinary. By nature he was kind and yielding, so his father named him Huairang, meaning "Embracing Yielding." By the time he was ten, he delighted only in Buddhist texts. One day, a Tripitaka master named Xuanjing passed through Jin and, seeing the boy, was struck by how remarkable he was. He told the parents, "If this child becomes a monk, he will surely attain the highest vehicle and liberate countless living beings."

垂拱三年。方十五歲。辭親往荊州玉泉寺。依弘景律師出家。通天二年受戒。後習毗尼藏。一日。自歎曰。夫出家者。為無為法。天上人間。無有勝者。時有同學坦然。知師志氣高邁。勸師同謁嵩山安禪師。安啟發之。不契。乃直詣曹溪禮六祖。

> In the third year of Chuigong, at the age of fifteen, he left his parents and went to Yuquan Temple in Jingzhou, where he became a monk under Master Hongjing. In the second year of Tongtian, he received the precepts. Afterward, he studied the Vinaya Pitaka. One day, he sighed to himself and said, "To leave home is to enter the unconditioned Dharma. Among gods and humans, there is nothing greater." At that time, a fellow student named Tanran, recognizing the master's lofty aspiration, urged him to visit Chan Master An of Mount Song. Master An tried to awaken him, but he did not find it agreeable. So he went directly to Caoxi to pay homage to the Sixth Patriarch.

祖問。什麼處來。

> The Master asked, "Where have you come from?"

師云。嵩山安禪師處來。

> The Master said, "He comes from the place of Chan Master An of Mount Song."

祖云。什麼物與麼來。師無語。

> The Master asked, "What is it that comes thus?" The disciple was speechless.

經于八載。忽然有省。乃白祖云。某甲有箇會處。

> After eight years, he suddenly had an awakening. He then said to the Master, "I have come to an understanding."

祖云。作麼生。

> The Master said, "How is it?"

師云。說似一物即不中。

> The master said, "To describe it as a thing is to miss it entirely."

祖云。還假修證也無。

> The Patriarch said, "Is there still a need for cultivation and realization?"

師云。修證即不無。不敢污染。

> The Master said: "It is not that cultivation and realization do not exist. I just dare not defile it."

祖云。秖此不污染。是諸佛之諸念。吾亦如是。汝亦如是。西天二十七祖般若多羅讖汝曰。

> The Patriarch said, "This very non-defilement is what all the Buddhas are mindful of. I am like this, and you are like this too. In India, the twenty-seventh Patriarch, Prajnatara, made this prophecy about you:

震旦雖闊無別路 要假兒孫脚上行金雞解㘅一粒米 供養什邡羅漢僧

> Though this land is vast, there is no other path— it must be walked by the feet of sons and grandsons. The golden rooster takes a single grain of rice in its beak to offer to the holy monks of Shifang.

又讖傳道一法。

> <note>Also recording that the Dharma is passed down by one lineage.</note>

心裏能藏事 說向漢江濵 湖波探水月將照二三人

> What the heart can hold, I speak beside the Han River. The lake waves reach for the moon in the water, its light will shine on two or three people.

六祖又云。吾先師有言。從吾向後。勿傳此衣。但以法傳。若傳此衣。命如懸𮈔。即道化示。莫損於汝。聽吾偈曰。

> The Sixth Patriarch also said: "My late master once told me: 'After my time, do not pass on this robe. Transmit only the Dharma. If the robe is passed on, your life will hang by a thread.' I am telling you this openly so that no harm comes to you. Listen to my verse:"

心地含諸種 普雨悉皆萠 頓悟花情已菩提果自成

> The mind is like soil holding many seeds. When the gentle rain falls, all of them sprout. Suddenly awakening, the flower of understanding blooms— and the fruit of enlightenment ripens on its own.

汝向後出一馬駒。踏殺天下人。師侍奉一十五載。

> You will later bring forth a horse colt that will trample the people of the world to death. The master served and attended him for fifteen years.

先天二年。始往南嶽。居般若寺。示徒云。一切萬法皆從心生。心本無生。法亦無住。若達心地。所作無礙。非遇上根。宜慎言哉。

> In the second year of the Xiantian era, he first went to Mount Nanyue and stayed at the Prajna Temple. He instructed his disciples, saying: "All things arise from the mind. The mind is fundamentally unborn, and things are likewise non-abiding. If you penetrate the mind-ground, whatever you do will be unobstructed. Unless you meet someone of the highest capacity, one should be careful with words."

僧問。如鏡鑄像。像成後。光歸何處　師云。如大德未出家時相狀向什麼處去。

> A monk asked, "If a statue is cast from a mirror, after the statue is completed, where does the light go?" The master replied, "Where do your features go before you became a monk?"

云。成後為什麼不鑑照師云。雖然不鑑照。謾他一點也不得。

> Yun asked, "After becoming \[enlightened\], why does one not illuminate and reflect?" The Master said, "Though one does not illuminate and reflect, you cannot deceive him in the slightest."

馬祖於南岳傳法院後。獨處一庵。唯習坐禪。凡有來訪者都不顧。師往彼亦不顧。師觀其神宇有異。憶六祖讖記。乃多方誘導。

> After Mazu left the Transmission of Dharma Monastery on Mount Nanyue, he lived alone in a small hut, devoting himself solely to seated meditation. He paid no attention to anyone who came to visit. When the Master went to see him, Mazu ignored him as well. The Master observed that his bearing was extraordinary, and recalling the Sixth Patriarch's prophecy, he used various means to guide him.

一日。將甎於庵前磨。祖亦不顧　時既久。乃問曰。作什麼　師云。磨甎作鏡　祖云。磨甎豈得成鏡　師云。磨甎既不成鏡。坐禪豈得成佛　祖乃離座云。如何即是　師云。譬牛駕車。車若不行。打牛即是。打車即是。又云。汝學坐禪。為學坐佛。若學坐禪。師非坐臥。若學坐佛。佛非定相。於無住法。不應取捨。汝若坐佛。即是殺佛。若執坐相。非達其理　祖聞斯示誨。豁然開悟。禮拜問云。如何用心。即合無相三昧師云。汝學心地法門。如下種子。我說法要。譬彼天澤。汝緣合故。當見其道　祖云。道非色相。云何能見師云。心地法眼能見道。無相三昧亦復然矣　祖云。有成壞否　師云。若以成壞聚散而見道者。非也。聽吾偈曰。

> One day, he was polishing a brick in front of the hermitage. The Patriarch paid him no attention. After a long while, he asked, "What are you doing?" The Master replied, "Polishing a brick to make a mirror." The Patriarch said, "How can polishing a brick make a mirror?" The Master said, "If polishing a brick cannot make a mirror, how can sitting in meditation make you a Buddha?" The Patriarch then rose from his seat and asked, "What then is the right way?" The Master said, "It is like an ox pulling a cart. If the cart does not move, do you hit the cart or hit the ox? Again, are you learning to sit in meditation, or are you learning to sit as a Buddha? If you are learning to sit in meditation, meditation is not about sitting or lying down. If you are learning to sit as a Buddha, the Buddha is not a fixed form. In the Dharma of non-abiding, you should not grasp or reject. If you sit as a Buddha, you are killing the Buddha. If you cling to the posture of sitting, you have not understood the principle." Hearing this instruction, the Patriarch suddenly awakened. He bowed and asked, "How should I direct my mind to be in accord with the formless samadhi?" The Master said, "When you study the Dharma of the mind-ground, it is like sowing seeds. When I teach the essentials of the Dharma, it is like the rain from the sky. Because your conditions are ripe, you will see the Path." The Patriarch said, "The Path has no form or appearance—how can it be seen?" The Master said, "The Dharma-eye of the mind-ground can see the Path. The formless samadhi is also like this." The Patriarch said, "Does it have formation and decay?" The Master said, "If you see the Path in terms of formation and decay, gathering and dispersing, that is not it. Listen to my verse:"

心地含諸種 遇澤悉皆萠 三昧花無相何壞復何成

> The mind-ground holds all seeds; When the rain of teaching falls, every one sprouts. The flower of samadhi has no fixed form— What is there to break, and what is there to become?

祖既蒙開悟。侍奉十秋。日益玄奧。師入寶弟子六人。各印可曰。汝等六人同證吾身。各契其一。一人得吾眉。善威儀常浩。一人得吾眼。善顧盼智達。一人得吾耳。善聽理坦然。一人得吾鼻。善知氣神照。一人得吾舌。善談說嚴峻。一人得吾心。善吾今道一。

> The Patriarch, having already attained awakening, served his teacher for ten autumns, growing ever deeper in the profound and mysterious. His teacher accepted six disciples, and each was confirmed, saying: "All six of you testify to my body, each realizing one aspect of it. One attained my eyebrows—skilled in dignified bearing, Changhao. One attained my eyes—skilled in observing, Zhida. One attained my ears—skilled in hearing the truth, Tanran. One attained my nose—skilled in discerning scent, Shenzhao. One attained my tongue—skilled in eloquent speech, Yanjun. One attained my mind—skilled in what I now am, Daoyi."

馬祖闡化江西開元寺。師問眾曰。道一為眾說法否　眾曰。已為眾說法　師云。未見通箇消息來。遂遣一僧去。待伊上堂時。但問作麼生。記取答話來　僧如教。迴舉似師　祖云。自從胡亂後。三十年來不曾少鹽醬。師然之　師天寶三年八月十一日示寂於南嶽。勅諡大惠禪師最勝輪之塔。吏部侍郎歸登撰塔記。

> Mazu was teaching in Jiangxi at the Kaiyuan Temple. The Master asked the assembly, "Has Daoyi been teaching the Dharma for the assembly?" The assembly replied, "He has already been teaching the Dharma for the assembly." The Master said, "I have not seen any news of his progress come through." So he sent a monk to go and, when Daoyi ascended the hall to teach, to simply ask, "How is it?" and to remember his answer and bring it back. The monk did as instructed and reported back to the Master. Mazu said, "Since the rebellion, for thirty years now, I have never been short of salt and sauce." The Master agreed with him. On the eleventh day of the eighth month of the third year of Tianbao, the Master passed into quiescence at Mount Nanyue. By imperial decree he was posthumously honored as Chan Master Great Wisdom, and his stupa was named Supreme Victory Wheel. The Vice Minister of Personnel, Gui Deng, composed the stupa inscription.