---
title: "指月錄 · 南嶽慧思禪師"
description: "指月录是明代瞿汝稷编纂的一部重要佛教典籍，成书于万历年间。该书以禅宗公案为核心，收录了从佛祖释迦牟尼到宋代高僧的六百余则禅门语录和典故，系统梳理了禅宗传承脉络。瞿汝稷作为晚明著名居士，以指月为喻，强调文字只是指向真理的工具而非真理本身，体现了禅宗不立文字、直指人心的宗旨。这部著作不仅保存了大量珍贵禅宗史料，更以其精要的选编和独到的评点，成为研究中国禅宗思想发展的重要文献，在佛教史上具有承前启后的地位，至今仍是禅学研究者必读经典。"
url: "https://rushiwowen.co/en/r/cma8x2dnl005kl404elnraijk"
---

### ▲南嶽慧思禪師

> Nan Yue Chan Master Hui Si

姓李氏。頂有肉髻。牛行象視。少以慈恕聞於閭里。常夢梵僧勸出俗。乃辭親入道。及稟具。常習坐。日唯一食。誦法華等經。滿千遍。又閱妙勝定經。歎禪那功德。遂發心尋友。時慧聞法師。有徒數百。聞閱中觀論。發明禪理。故遙稟龍樹乃往受法。晝夜攝心。坐夏經三七日。獲宿智通。倍加勇猛。尋有障起。四支緩弱。不能行步。自念曰。病從業生。業由心起。心緣無起。外境何狀。病業與身都如雲影。如是觀已。顛倒想滅。輕安如故。夏滿猶無所得。深懷慙愧。放身倚壁。背未至間。豁爾開悟法華三昧最上乘門　示眾曰。道源不遠。性海非遙。但向己求。莫從他覓。覓即不得。得亦不真偈曰。頓悟心源開寶藏。隱顯靈通現真相。獨行獨坐常巍巍。百億化身無數量。縱令逼塞滿虗空。看時不見微塵相。可笑物兮無比況。口吐明珠光晃晃。尋常見說不思議。一語標名言下當○又偈曰。天不能葢。地不載。無去無來無障礙。無長無短無青黃。不在中間及內外。超羣出眾太虗玄。指物傳心人不會　甞以道俗所施金字般若法華二經。為眾隨文發解。復命門人智顗代講。至一心具萬行有疑請決。師曰。汝所疑乃大品次第意耳。未是法華圓頓旨也。吾昔於夏中。一念頓發。諸法現前。吾既身證。不勞致疑。顗即諮受法華行。三七日得悟　陳光大六年六月二十三日。自大蘇山。將四十餘僧。徑趨南嶽。乃曰。吾寄此山。止期十載。已後必事遠遊。吾前身曾履此處。巡至衡陽。值一處林泉勝異。師曰古寺也。吾昔曾居。俾掘之。基址猶存。又指巖下曰。吾此坐禪。賊斬吾首。尋得枯骸一具。自此化道彌盛。陳主屢致慰勞供養。目為大禪　師因誌公令人傳語曰。何不下山教化眾生。目視雲漢作麼。師曰。三世諸佛。被我一口吞盡。更有甚眾生可教化。

> His surname was Li. A fleshy protuberance crowned his head. He walked like an ox and gazed like an elephant. From youth, he was known in his village for kindness and compassion. He often dreamed of a Buddhist monk urging him to leave home life, so he bid farewell to his family and entered the path. After receiving full ordination, he devoted himself to seated meditation, eating only once a day. He recited the Lotus Sutra and other scriptures a thousand times. He also studied the \*Marvelous Supreme Samadhi Sutra\*, which praised the merit of meditation (\*dhyana\*), inspiring him to seek out a teacher. At that time, the Dharma Master Huiwen had several hundred disciples. <note>Huiwen studied the \*Madhyamaka Shastra\* and illuminated the principles of meditation; thus, he respectfully traced his lineage back to Nagarjuna.</note> So he went to receive the Dharma, concentrating his mind day and night. During the summer retreat, after twenty-one days, he gained the supernormal power of knowing past lives. His diligence increased tenfold. Soon, an obstacle arose: his limbs became weak and he could no longer walk. He thought to himself, “Sickness arises from karma, and karma arises from the mind. If the mind’s conditions have no origin, what shape could external circumstances have? Sickness, karma, and the body are all like clouds and shadows.” With this contemplation, his confused thoughts vanished, and he regained his light and ease as before. When the summer retreat ended, he had still gained nothing, and felt deep shame. Letting go, he leaned against a wall. Before his back even touched it, he suddenly awakened to the Most Supreme Vehicle of the Lotus Samadhi. He taught the assembly, saying: “The source of the path is not distant; the ocean of true nature is not far away. Only seek within yourself; do not search elsewhere. To search is to find nothing, and even what you find is not genuine.” He then spoke a verse: “Suddenly awakened to the mind’s source, opening the treasury, Hidden and revealed, spiritually connected, the true form appears. Alone I walk, alone I sit, ever majestic; Hundreds of billions of incarnations, countless in number. Even if they filled the vastness of space, When looked at, not a speck of dust can be seen. How laughable—this thing beyond compare! From the mouth, a radiant pearl shines bright. People often speak of the inconceivable, But one word labels it—and that word itself is the pointer.” Then he spoke another verse: “Heaven cannot cover it; Earth cannot support it. No coming, no going, no hindrance. No length, no shortness, no blue or yellow. Not in the middle, nor inside or outside. Transcending the crowd, it is supremely profound and mysterious. Pointing to things to transmit the mind—people do not understand.” Once, using the gold-lettered \*Prajna\* and \*Lotus Sutras\* given by both monastics and laypeople, he explained the texts section by section for the assembly. Later, he instructed his disciple Zhiyi to teach in his place. When Zhiyi explained the phrase “the one mind includes all practices,” he had doubts and asked for clarification. The master replied, “Your doubt stems from the sequential meaning of the \*Great Perfection of Wisdom Sutra\*; it is not the perfect and sudden meaning of the \*Lotus Sutra\*. In the summer retreat, I had a single moment of sudden awakening, and all dharmas were manifest before me. Since I have personally realized this, don’t trouble yourself with doubts.” Zhiyi then received instruction on the practice of the \*Lotus Sutra\* and awakened after twenty-one days. On the twenty-third day of the sixth month in the sixth year of the Guangda era of the Chen dynasty, he led over forty monks from Great Su Mountain straight toward Mount Heng. He said, “I will dwell on this mountain for only ten years. After that, I must travel far. In a previous life, I passed through here.” When they reached Hengyang, they encountered a spot with exceptional forests and springs. The master said, “This is an old temple where I once lived.” He had them dig, and the old foundation was still there. Pointing beneath a cliff, he continued, “I sat in meditation here, and a bandit cut off my head.” They soon found a skeleton. From then on, his teaching and influence grew even greater. The Chen emperor repeatedly sent words of encouragement and offerings, calling him the Great Meditator. Once, the Sage Baozhi sent a messenger to say to him, “Why don’t you go down the mountain to teach living beings? What are you doing staring at the Milky Way?” The master replied, “I have swallowed all the Buddhas of the three times in one gulp. What living beings are left to teach?”

玄覺徵云。且道是山頭語。山下語。

> Xuanjue asked, "Tell me, is this the word from the mountaintop or the word from the foot of the mountain?"

師習慈忍行。奉菩薩三聚戒。衣服率用布。寒則加之以艾　將順世。謂門人曰。若有十人不惜身命。常修法華般舟念佛三昧。方等懺悔。期於見證者。隨有所須。吾自供給。如無此人。吾即遠去矣。時眾以苦行事難。無有答者。師乃屏眾泯然而逝。小師雲辯號呌。師開目曰。汝是惡魔。吾將行矣。何驚動妨亂吾耶。癡人出去。言訖長往。時異香滿室。頂煗身輭。顏色如常。即太建九年六月二十二日也。

> The master practiced compassion and patience, upholding the three pure precepts of a Bodhisattva. He always wore simple cloth robes, adding a layer of mugwort warmth when cold. As he neared the end of his life, he said to his disciples, "If there are ten people willing to risk their lives, constantly cultivate the Lotus Samādhi and the Pratyutpanna Samādhi remembrance of the Buddha, and practice repentance through the Samādhi of All-Pervading Virtue—hoping to attain direct realization—I will provide for whatever they need. If there are no such people, then I will depart far away." At that time, the assembly considered such ascetic practice too difficult, and no one responded. So the master dismissed the group and silently passed away. His young disciple Yun Bian cried out loudly. The master opened his eyes and said, "You are a demon. I am about to go. Why do you disturb and disrupt me with such alarm? Foolish one, leave!" After speaking, he passed away permanently. At that moment, a rare fragrance filled the room, the crown of his head remained warm, his body was supple, and his complexion was as usual. This occurred on the twenty-second day of the sixth month in the ninth year of the Taijian era.