---
title: "指月錄 · 袁州仰山慧寂通智禪師"
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/cma8x2my4019fl404ai9h3xxu"
---

### ▲袁州仰山慧寂通智禪師

> Master Hui Ji Tong Zhi of Yangshan, Yuanzhou

韶州懷化葉氏子。年九歲。於廣州和安寺。投通禪師出家。即不語通十四歲。父母取歸。欲與婚媾。師不從。遂斷手二指。跪致父母前。誓求正法以答劬勞。父母乃許。再詣通處而得披剃。未登具。即遊方。初謁躭源。已悟玄旨。後參溈山。遂升堂奧。躭源謂師曰。國師當時傳得六代祖師圓相。共九十七個。授與老僧。乃曰。吾滅後三十年。南方有一沙彌到來。大興此教。次第傳授無令斷絕。我今付汝。汝當奉持。遂將其本過與師。師接得一覧。便將火燒却。躭源一日問。前來諸相甚宜秘惜。師曰。當時看了便燒却也。源曰。吾此法門無人能會。惟先師及諸祖師諸大聖人。方可委悉。子何得焚之。師曰。慧寂一覽。已知其意。但用得不可執本也。源曰。然雖如此。於子即得。後人信之不及。師曰。和尚若要。重錄不難。即重集一本呈上。更無遺失。源曰然。躭源上堂。師出眾作此○相以手拓呈了。却叉手立。源以兩手相交作拳示之。師進前三步作女人拜。源點頭。師便禮拜。師浣衲次。躭源曰。正恁麼時作麼生。師曰。正恁麼時。向甚麼處見。後參溈山。溈問。汝是有主沙彌無主沙彌。師曰。有主。曰主在甚麼處。師從西過東立。溈異之。師問。如何是真佛住處。溈曰。以思無思之妙。反思靈𦦨之無窮。思盡還源。性相常住。事理不二。真佛如如。師於言下頓悟。自此執侍。前後盤桓十五載。

> The young man from Ye family in Huaihua of Shaozhou left home at age nine to become a monk under Master Tong at the He'an Temple in Guangzhou.<note>This refers to Butong, also known as "the Silent Tong."</note> When he turned fourteen, his parents took him back home, intending to arrange a marriage for him. But the young monk refused. He cut off two of his fingers and knelt before his parents, vowing to seek the true Dharma as a way to repay them for their kindness in raising him. His parents finally consented, and he returned to Master Tong, where he received the full monastic ordination. Even before completing his ordination, he began traveling to study under various masters. He first visited Danyuan and already grasped the profound meaning of the teaching. Later, he studied under Weishan and truly penetrated its depths. Danyuan said to him, "When the National Teacher passed down the circular symbols of the six generations of patriarchs, there were ninety-seven in total. He entrusted them to me, saying, 'Thirty years after my passing, a novice will come from the south and greatly propagate this teaching. Pass them on one by one, letting the lineage never be broken.' Today I hand them to you. You must honor and uphold them." With that, he gave the manuscript to the young monk. After receiving it, the monk looked through it once — then immediately burned it all. One day Danyuan asked, "The various symbols I gave you earlier — you should have guarded them with great secrecy." The monk replied, "After looking at them, I burned them right away." Danyuan said, "No one has ever been able to understand this teaching of mine. Only my former teacher, the patriarchs, and the great sages have truly comprehended it. How could you burn it?" The young monk replied, "As Yangshan, I saw it once, and I understood its meaning at once. You should only use it — there is no need to cling to the written text." Danyuan said, "Perhaps so. It works for you, but later generations may not have such faith." The monk said, "If you would like, Master, I can easily rewrite it." He then copied the whole collection anew and presented it. Nothing was missing. Danyuan was satisfied. One day, as Danyuan was about to give a formal teaching, the young monk stepped out from the assembly, made this symbol with his hand — holding it out for all to see — then clasped his hands and stood upright. Danyuan responded by crossing his hands and forming a fist. The monk stepped forward three paces and made a woman's bow. Danyuan nodded; the monk then bowed formally. Another time, while the monk was washing his robes, Danyuan asked, "At this very moment, what is happening?" The monk replied, "At this very moment, where are you looking?" Later, when he went to study under Weishan, Weishan asked him, "Are you a novice with a master, or one without?" The monk answered, "With a master." Weishan asked, "Where is your master?" The monk crossed from west to east and stood there — and Weishan recognized his depth. The monk then asked, "What is the true dwelling place of a Buddha?" Weishan replied, "Through the wonder of thoughtless thinking, reflect back on the endless flame of awareness. When thinking is exhausted, one returns to the source. Thus nature and form abide together, and things and principle are not two. Such is the true Buddha — thusness itself." At those words, the monk was suddenly enlightened. From that day he served as an attendant, staying close to Weishan for fifteen years, studying and working in person.

宗門統要載。溈山問師。聞子在百丈處。問一答十。佛法向上一句作麼生道。師擬開口。溈便喝。師因發心。看牛於山下三年。乃悟。按燈錄。師未甞見百丈。此必以香嚴事訛承耳。

> The \*Zongmen Tongyao\* records: Guishan asked the master, "I hear that when you were with Baizhang, you could answer ten questions with one query. What is the ultimate word of the Dharma?" The master was about to speak, but Guishan shouted. Because of this, the master resolved to tend cattle at the foot of the mountain for three years, and then awakened. According to the \*Record of the Lamp\*, the master never actually met Baizhang. This must be a mistaken attribution from the story of Xiangyan.

參巖頭。頭舉起拂子。師展坐具。巖拈拂子置背後。師將坐具搭肩上而出。巖曰。我不肯汝放。祇肯汝收師在溈山為直歲。作務歸。溈問。甚麼處去來。師曰。田中來。溈曰。田中多少人。師插鍬叉手。溈曰。今日南山大有人刈茅。師拔鍬便行。

> He visited Yantou. Yantou raised a fly whisk. The master spread out his sitting cloth. Yantou picked up the whisk and placed it behind his back. The master draped the sitting cloth over his shoulder and left. Yantou said, "I don't approve of your letting go—I only approve of your holding back." Once, while serving as the chief laborer at Weishan, the master returned from work. Weishan asked, "Where have you been?" The master replied, "I came from the fields." Weishan asked, "How many people were in the fields?" The master planted his hoe in the ground and stood with his hands folded. Weishan said, "Today on South Mountain, many people are cutting grass." The master pulled out the hoe and walked away.

玄沙云。我若見。即踏倒鍬子　僧問鏡清。仰山插鍬意旨如何。清云。狗銜赦書。諸侯避道。云祇如玄沙踏倒。意旨如何。清云。不奈船何。打破戽斗。云南山刈茅意旨如何。清云。李靖三兄久經行陣。雲居錫云。且道鏡清下此一判著不著　雪竇云。諸方咸謂插鍬話奇特。大似隨邪逐惡。據雪竇見處。仰山被溈山一問。直得無繩自縛。去死十分　妙喜曰。仁者見之謂之仁。智者見之謂之智。百姓日用而不知。故君子之道鮮矣　僧問明招。古人意在插鍬處叉手處。招喚僧。僧應諾。招曰。還曾夢見仰山麼　評唱引長沙語。汝見大唐天子還自種田割稻麼。遂判仰山插鍬。是奴兒婢子邊事。不直以一杓糞潑仰山。且令長沙亦拈餘穢。諸師拈提。已為畫蛇添足。然世有此引盲比丘。則諸師所拈。猶足為啟膜金鎞。

> Xuansha said, "If I had seen him, I would have kicked over the hoe." A monk asked Jingqing, "What was the meaning of Yangshan planting the hoe in the ground?" Jingqing said, "A dog carrying a royal pardon—all the feudal lords step aside." The monk asked, "And what about Xuansha kicking it over—what was the meaning of that?" Jingqing said, "When the boat can't be managed, you smash the bailer." The monk asked, "And what was the meaning of Nanshan cutting grass?" Jingqing said, "Li Jing's third brother has long been seasoned in battle formations." Yunju Xi said, "Tell me—did Jingqing's verdict hit the mark or not?" Xuedou said, "Everyone says the hoe-planting story is remarkable, but that's just following along with the crowd’s bias. In my view, Yangshan, when questioned by Guishan, ended up tying himself in knots with no rope—ten parts dead." Miaoxi said, "The benevolent see it and call it benevolence; the wise see it and call it wisdom. Ordinary people use it daily without knowing it—thus the path of the noble person is rarely seen." A monk asked Mingzhao, "Did the ancients mean something by the place where the hoe was planted, or by the place where the hands were folded?" Mingzhao called the monk, and the monk responded. Mingzhao said, "Have you ever even dreamed of Yangshan?" The commentary then quotes Changsha, who said, "Have you seen the Great Tang emperor personally planting fields and cutting rice?" Thus it judges Yangshan's hoe-planting as something for servants and maids. Not content to simply pour a ladle of filth on Yangshan, \[the commentator\] even has Changsha pick up the leftover dung. All these masters’ remarks are already like drawing legs on a snake. But since there are people in this world who lead the blind astray, these remarks still serve as the golden lancet that opens the eyes.

師因歸溈山省覲。溈問。子既稱善知識。爭辨得諸方來者。知有不知有。有師承無師承。是義學是玄學。子試說看。師曰。慧寂有驗處。但見僧來。便竪起拂子問伊。諸方還說這個不說。又曰。這個且置。諸方老宿意作麼生。溈歎曰。此是從上宗門中牙爪　溈問。大地眾生業識茫茫無本可據。子作麼生知他有之與無。師曰。慧寂有驗處。時有一僧從面前過。師召曰闍黎。僧回首。師曰。和尚。這個便是業識茫茫無本可據。溈曰。此是師子一滴乳。迸散六斛驢乳　掃地次。溈問。塵非掃得。空不自生。如何是塵非掃得。師掃地一下。溈曰。如何是空不自生。師指自身又指溈。溈曰。塵非掃得。空不自生。離此二途又作麼生。師又掃地一下。又指自身并指溈　溈一日指田問師。這丘田那頭高。這頭低。師曰。却是這頭高那頭低。溈曰。你若不信。向中間立看兩頭。師曰。不必立中間。亦莫住兩頭。溈曰。若如是著水看。水能平物。師曰。水亦無定。但高處高平。低處低平。溈便休。

大慧云。顯諸仁藏諸用。鼓萬物而不與聖人同憂。盛德大業至矣哉。喝一喝下座。

溈山餧鵶生飯。回頭見師曰。今日為伊上堂一上。師曰。某甲隨例得聞。溈曰。聞底事作麼生。師曰。鵶作鵶鳴。鵲作鵲噪。溈曰。爭奈聲色何。師曰。和尚適來道甚麼。溈曰。我祇道為伊上堂一上。師曰。為甚麼喚作聲色。溈曰。雖然如此。驗過也無妨。師曰。大事因緣又作麼生驗。溈竪起拳。師曰。終是指東畫西。溈曰。子適來問甚麼。師曰。問和尚大事因緣。溈曰。為甚麼喚作指東畫西。師曰。為著聲色故。某甲所以問過。溈曰。竝未曉了此事。師曰。如何得曉了此事。溈曰。寂子聲色。老僧東西。師曰。一月千江。體不分水。溈曰。應須與麼始得。師曰。如金與金終無異色。豈有異名。溈曰。作麼生是無異名底道理。師云。瓶盤釵釧券盂盆。溈曰。寂子說禪如師子吼。驚散狐狼野干之屬　溈山問師。忽有人問汝。汝作麼生祇對。師曰。東寺師叔若在。某甲不致寂寞。溈曰。放汝一個不祇對罪。師曰。生之與殺祇在一言。溈曰。不負汝見。別有人不肯。師曰。阿誰。溈指露柱曰。這個。師曰。道甚麼。溈曰。道甚麼。師曰。白鼠推遷。銀臺不變　師住東平時。溈山令僧送書并鏡與師。師上堂。提起示眾曰。且道是溈山鏡東平鏡。若道是東平鏡。又是溈山送來。若道是溈山鏡。又在東平手裏。道得則留取。道不得則撲破去也。眾無語。師撲破便下座　師問雙峰。師弟近日見處如何。曰據某見處。實無一法可當情。師曰。汝解猶在境。曰某祇如此。師兄又如何。師曰。汝豈不知無一法可當情者。溈山聞曰。寂子一句疑殺天下人　師臥次。僧問曰。法身還解說法會元無法身法字。統要頌古等。皆有法字也無。師曰。我說不得。別有一人說得。曰說得底人在甚麼處。師推出枕子。溈山聞曰。寂子用劒刃上事。

妙喜曰。溈山真是憐兒不覺醜。仰山推出枕子。已是逗漏。更著個名字。喚作劒刃上事。誤他學語之流。便恁麼承虗接響。流通將去。妙喜雖似借水獻花。要且理無曲斷。即今莫有旁不肯者。出來。我要問你。推出枕子。還當得法身說法也無。

師在溈山前坡牧牛次。見一僧上山。不久便下來。師乃問。上座何不且留山中。僧曰。祇為因緣不契。師曰。有何因緣。試舉看。曰和尚問某名甚麼。某答歸真。和尚曰。歸真何在。某甲無對。師曰。上座却回向和尚道。某甲道得也。和尚問作麼生道。但曰眼裏耳裏鼻裏。僧回一如所教。溈曰。脫空漫語漢。此是五百人善知識語　師在溈山牧牛。時踢天泰上座問曰。一毛頭師子現即不問。百億毛頭百億師子現。又作麼生。師便騎牛歸。侍立溈山次。舉前話方了。却見泰來。師曰。便是這個上座。溈遂問。百億毛頭百億師子現。豈不是上座道。泰曰是。師曰。正當現時。毛前現毛後現。泰曰。現時不說前後。溈山大笑。師曰。師子腰折也。便下去　溈山示眾曰。一切眾生皆無佛性。鹽官示眾曰。一切眾生皆有佛性。鹽官有二僧。往探問。既到溈山。聞舉揚莫測其涯。若生輕慢。因一日與師言話次。乃勸曰。師兄須是勤學佛法。不得容易。師乃作此○相。以手拓呈了。却拋向背後。遂展兩手。就二僧索。二僧罔措。師曰。吾兄直須勤學佛法。不得容易。便起去。時二僧却回鹽官。行三十里。一僧忽然有省。乃曰。當知溈山道一切眾生皆無佛性。信之不錯。便回溈山。一僧更前行數里。因過水忽然有省。自歎曰。溈山道一切眾生皆無佛性。灼然有他恁麼道。亦回溈山。久依法席　師臥次。夢入彌勒內院眾堂中。諸位皆足。惟第二位空。師遂就座。有一尊者白槌曰。今當第二位說法。師起白椎曰。摩訶衍法離四句絕百非。諦聽諦聽。眾皆散去。及覺舉似溈。溈曰。子已入聖位。師便禮拜　龐居士問。久嚮仰山。到來為甚麼却覆。師竪起拂子。士曰恰是。師曰。是仰是覆。士乃打露柱曰。雖然無人。也要露柱證明。師擲拂子曰。若到諸方。一任舉似　師坐次。有僧翹一足云。西天二十八祖亦如是。唐士六祖亦如是。天下老和尚亦如是。某甲亦如是。師下禪牀打四藤條。

雪竇云。藤條未到打折。因甚麼只與四下。須是斬釘截鐵漢始得　僧後到霍山。自稱集雲峰下四藤條。天下大禪佛參。山云。打鐘著。僧驟步而去。雪竇云。這漢雖是見機而變。爭奈有頭無尾。圜悟勤云。當時若不見機而變。何處更有大禪佛。闍黎只管喚作甚麼。此句當有訛缺或有人問甚處是有頭無尾處。什麼是見機而變處。你若手忙脚亂。老僧在你脚底。

師問東寺曰。借一路過那邊。還得否。寺曰。大凡沙門不可祇一路也。別更有麼。師良久。寺却問。借一路過那邊得否。師曰。大凡沙門不可祇一路也。別更有麼。寺曰。祇有此。師曰。大唐天子決定姓金　一日雨下。天性上座謂師曰。好雨。師曰。好在甚麼處。性無語。師曰。某甲却道得。性曰。好在甚麼處。師指雨。性又無語。師曰。何得大智而默。

徑山杲云。一人只知看雨。一人只知指雨。子細點檢將來。大似釘樁搖櫓。育王當時待他道。好在甚麼處。只向他道。滴穿眼睛浸爛鼻孔。或有個衲僧出來道。育王也是釘樁搖櫓。却許他具眼。

赤干行者。聞鐘聲乃問。有耳打鐘。無耳打鐘。師曰。汝但問。莫愁我答不得。干曰。旱個問了也。師喝曰。去劉侍御問。了心之旨可得聞乎。師曰。若要了心。無心可了。無了之心。是名真了　陸希聲相公。欲謁師。先作此○相封呈。師開封。於相下面書云。不思而知。落第二頭。思而知之。作第三首。遂封回。公見即入山。師乃門迎。公纔入門便問。三門俱開。從何門入。師曰。從信門入。公至法堂又問。不出魔界便入佛界時如何。師以拂子倒點三下。公便設禮。又問。和尚還持戒否。師曰。不持戒。曰還坐禪否。師曰。不坐禪。公良久。師曰會麼。曰不會。師曰。聽老僧一頌。滔滔不持戒。兀兀不坐禪。釅茶三兩碗。意在钁頭邊。師却問。承聞相公看經得悟。是否。曰弟子因看涅槃經。有云不斷煩惱而入涅槃。得個安樂處。師竪起拂子曰。祇如這個。作麼生入。曰入之一字也不消得。師曰。入之一字不為相公。公便起去。

徑山曇珍頌云。竪起拂子希聲設禮。塵剎盡交光。鳥啼花落裏。仰山問會麼希聲曰不會。從是維摩詰。到來須倒退。入之一字不為相公公便起去。下載清風雲藏神。女館雨到楚王宮。關塞極天惟鳥道。江湖滿地一漁翁。

師謂第一座曰。不思善不思惡。正恁麼時作麼生。座曰。正恁麼時是某甲放身命處。師曰。何不問老僧。座曰。正恁麼時不見有和尚。師曰。扶我教不起　師問僧。近離甚處。曰南方。師攝拄杖曰。彼中老宿還說這個麼。曰不說。師曰。既不說這個。還說那個否。曰不說。師召大德。僧應諾。師曰。參堂去。僧便出。師復召曰大德。僧回首。師曰。近前來。僧近前。師便打。

雲門云。仰山若無後語。爭識得人。

師共一僧語。旁有僧曰。語底是文殊。默底是維摩。師曰。不語不默底。莫是汝否。僧默然。師曰。何不現神通。曰不辭現神通。祇恐和尚收作教。師曰。鑒汝來處。未有教外底眼　僧參次。便問。和尚還識字否。師曰隨分。僧以手畫此○相拓呈。師以衣袖拂之。僧又作此○相拓呈。師以兩手作背拋勢。僧以目視之。師低頭。僧遶師一帀。師便打。僧遂出去。

徑山曇珍頌云。西山白虎正猖狂。東海青龍不可當。兩手捉來令死鬬。化成一片紫金霜。

師坐次。見一僧從外來。便問訊了。向東邊叉手立。以目視師。師乃垂下左足。僧却過西邊叉手立。師垂下右足。僧向中間叉手立。師收雙足。僧禮拜。師曰。老僧自住此。未曾打著一人。拈拄杖便打。僧便騰空而去。

佛燈觀頌。個僧東西叉手。說盡六代圓相。致使東土釋迦。不免起模作樣。陽關唱罷柳青青。征塵望斷空惆悵　覺海湛頌。子晉吹笙和鳳鳴。萼華雲外舞衣輕。相將奏徧方諸曲。玉樹流光滿紫清。

師坐次。有僧來作禮。師不顧。其僧乃問。師識字否。師曰隨分。僧乃右旋一帀曰。是甚麼字。師於地上書十字酬之。僧又左旋一帀曰。是甚麼字。師改十字作卍字。僧畫此○相以兩手拓。如修羅掌日月勢。曰是甚麼字。師乃畫此󱐟相對之。僧乃作婁至德勢。師曰。如是如是。此是諸佛之所護念。汝亦如是。吾亦如是。善自護持。其僧禮謝騰空而去。時有一道者見。經五日後遂問師。師曰。汝還見否。道者曰。某甲見出門騰空而去。師曰。此是西天羅漢。故來探吾道。道者曰。某雖覩種種三昧。不辨其理。師曰。吾以義為汝解釋。此是八種三昧。是覺海變為義海。體則同然。此義合有因有果。即時異時總別不離隱身三昧也。

古人圓相。即拈花吹毛一揆。直示全提。無容擬議。百千法門河沙妙用。皆從此出。而不與百千法門河沙妙用為侶。觀小釋迦。遇梵僧所示八種三昧。如善慧雲興三百問。普賢瓶瀉二千酬。雖窮極妙辯。而初未有一語。後之名字羅漢。妄為鉢盂安柄。人天眼目載。五峰良五觀悟。謂圓相總有六名。曰圓相。曰暗機。曰義海。曰字海。曰意語。曰默論。有云畫此󱐝相者。乃縱意。畫此󱐞相者奪意。󱕈此為相。肯。○此為許相見。此為舉函索盖。答者當以。則函盖相稱。此為抱玉求鑒。答者當於其中書某字答之。󱕇此為鈎入索續。答者當於厶字側添亻。乃問者鈎入。答者索續。共成寶器相。󳲞此為已成寶器相。答者於中書土字答之。󱕊此為玄印玄旨相。獨脫超前眾相不著也。審如是。是猶市賈私為誌驗。三尺牧豎語之故即無不喻。雖有聖智。不問不可強解矣。謂入聖位者。所建法幢乃如是乎。又以三種生為大圓宗旨。想生。相生。流注生。故楞伽經義。大圓或偶引示人耳。非大圓所立也。癡人前不得說夢。往往如此

有梵僧從空而至。師曰。近離甚處。曰西天。師曰。幾時離彼。曰今早。師曰。何太遲生。曰遊山翫水。師曰。神通遊戲則不無闍黎。佛法須還老僧始得。曰特來東土禮文殊。却遇小釋迦。遂出梵書貝多葉與師。作禮乘空而去。自此號小釋迦　一日指雪師子云。還有過此色者麼。

雲門云。當時但與推倒　雪竇云。雲門只解推倒。不能扶起　圜悟勤云。且道仰山意在甚麼處。莫是明一色邊事麼。且得沒交涉。雲門應時應節云但與推倒。用拈仰山意。又被雪竇拈道。他只解推倒不解扶起。且道雪竇意在什麼處。

上堂。汝等諸人。各自回光返照。莫記吾言。汝無始劫來。背明投暗。妄想根深。卒難頓拔。所以假設方便。奪汝粗識。如將黃葉止啼。有甚麼是處。亦如人將百種貨物與金寶。作一鋪貨賣。祇擬輕重來機。所以道。石頭是真金鋪。成這裏是雜貨鋪。有人來覓鼠糞。我亦拈與他。來覓真金。我亦拈與他。時有僧問。鼠糞即不要。請和尚真金。師曰。齧鏃擬開口。驢年亦不會。僧無對。師云。索喚則有交易。不索喚則無。我若說禪宗。身邊要一人相伴亦無。豈況有五百七百眾耶。我若東說西說。則爭頭向前采拾。如將空拳誑小兒。都無實處。我今分明向汝說聖邊事。且莫將心湊泊。但向自己性海如實而修。不要三明六通。何以故。此是聖末邊事。如今且要識心達本。但得其本。不愁其末。他時後日自具去在。若未得本。縱饒將情學。他亦不得。汝豈不見溈山和尚云。凡聖情盡。體露真常。事理不二。即如如佛　師將順寂。時在東平。數僧侍立。師示偈曰。一二二三子。平目復仰視。兩口一無舌。此是吾宗旨。至日午陞座辭眾。復說偈曰。年滿七十七。無常在今日。日輪正當午。兩手攀屈膝。言訖以兩手抱膝而終。閱明年南塔湧禪師。遷靈骨歸仰山。塔於集雲峰下。諡智通禪師妙光之塔。