---
title: "五燈會元 · 鄧州香嚴智閑禪師"
description: "五燈會元由宋代高僧普濟編撰，成書於南宋淳祐年間，是中國禪宗重要典籍之一。該書彙編了禪宗五家七宗的傳法譜系與公案語錄，包括法眼、雲門、曹洞、臨濟、溈仰五宗祖師的機鋒對話與悟道因緣，系統整理了禪宗從初祖達摩至唐宋時期的發展脈絡。全書共二十卷，以燈燈相傳為喻，展現了禪宗心法傳承的歷史軌跡。作為研究唐宋禪宗思想的核心文獻，五燈會元不僅是佛教史學的重要資料，更是禪門修行者參究心性的權威指南，在中國佛教史上具有不可替代的地位。"
url: "https://rushiwowen.co/en/r/cma8xeajp0l05l4040l73j3pm"
---

### 鄧州香嚴智閑禪師

> Zen Master Xiangyan Zhixian of Dengzhou

青州人也。厭俗辭親。觀方慕道。在百丈時性識聰敏。參禪不得。洎丈遷化。遂參溈山。山問。我聞汝在百丈先師處。問一答十。問十答百。此是汝聰明靈利。意解識想。生死根本。父母未生時。試道一句看。師被一問。直得茫然。歸寮將平日看過底文字從頭要尋一句酬對。竟不能得。乃自歎曰。畫餅不可充飢。屢乞溈山說破。山曰。我若說似汝。汝已後罵我去。我說底是我底。終不干汝事。師遂將平昔所看文字燒却。曰。此生不學佛法也。且作箇長行粥飯僧。免役心神。乃泣辭溈山。直過南陽覩忠國師遺跡。遂憩止焉。一日。芟除草木。偶拋瓦礫。擊竹作聲。忽然省悟。遽歸沐浴焚香。遙禮溈山。讚曰。和尚大慈。恩逾父母。當時若為我說破。何有今日之事。乃有頌曰。一擊忘所知。更不假修持。動容揚古路。不墮悄然機。處處無蹤跡。聲色外威儀。諸方達道者。咸言上上機。溈山聞得。謂仰山曰。此子徹也。仰曰。此是心機意識。著述得成。待某甲親自勘過。仰後見師。曰。和尚讚歎師弟發明大事。你試說看。師舉前頌。仰曰。此是夙習記持而成。若有正悟。別更說看。師又成頌曰。去年貧未是貧。今年貧始是貧。去年貧。猶有卓錐之地。今年貧。錐也無。仰曰。如來禪許師弟會。祖師禪未夢見在。師復有頌曰。我有一機。瞬目視伊。若人不會。別喚沙彌。仰乃報溈山。曰。且喜閑師弟會祖師禪也玄覺云。且道如來禪與祖師禪分不分。長慶稜云。一時坐却。師初開堂。溈山令僧送書并拄杖至。師接得便哭。蒼天。蒼天。僧曰。和尚為甚麼如此。師曰。祇為春行秋令。上堂。道由悟達。不在語言。況是密密堂堂。曾無間隔。不勞心意。暫借回光。日用全功。迷徒自背。僧問。如何是香嚴境。師曰。華木不滋。問。如何是僊陀婆。師敲禪牀曰。過這裏來。問。如何是現在學。師以扇子旋轉示之。曰。見麼。僧無語。問。如何是正命食。師以手撮而示之。問。如何是無表戒。師曰。待闍黎作俗即說。問。如何是聲色外相見一句。師曰。如某甲未住香嚴時。且道在甚麼處。曰。恁麼則亦不敢道有所在。師曰。如幻人心心所法。問。如何是直截根源佛所印。師拋下拄杖。散手而去。問。如何是佛法大意。師曰。今年霜降早。蕎麥總不收。問。如何是西來意。師以手入懷作拳。展開與之。僧乃跪膝。以兩手作受勢。師曰。是甚麼。僧無對。問。離四句。絕百非。請和尚道。師曰。獵師前不得說本師戒。上堂。若論此事。如人上樹。口銜樹枝。脚不踏枝。手不攀枝。樹下忽有人問。如何是祖師西來意。不對他。又違他所問。若對他。又喪身失命。當恁麼時作麼生即得。時有虎頭招上座出眾云。樹上即不問。未上樹時請和尚道。師乃呵呵大笑。師問。僧甚處來。曰。溈山來。師曰。和尚近日有何言句。曰。有僧問。如何是西來意。和尚竪起拂子。師曰。彼中兄弟作麼生會。曰。彼中商量道。即色明心。附物顯理。師曰。會即便會。著甚死急。僧却問。師意如何。師亦竪起拂子玄沙云。祇這香嚴脚跟未點地。雲居錫云。甚麼處是香嚴脚跟未點地處。師有偈曰。子啐母󲣅。子覺母殻。子母俱亡。應緣不錯。同道唱和。妙玄獨脚。師凡示學徒。語多簡直。有偈頌二百餘篇。隨緣對機。不拘聲律。諸方盛行。後諡襲燈禪師。

> He was from Qingzhou. He grew weary of worldly life and left his parents. He traveled widely, aspiring to the Way. While at Baizhang's place, he was naturally sharp and clever, but could not attain realization through Zen meditation. After Baizhang passed away, he went to study under Weishan. Weishan asked him, "I heard that at our late teacher Baizhang's place, you could answer ten when asked one, and answer a hundred when asked ten. That is your cleverness and sharpness, your intellectual understanding and conceptual thinking—the very root of birth and death. Before your parents were born, say one phrase and let me see." When the Master was asked this, he was completely bewildered. He returned to his quarters and went through all the writings he had studied, looking for a single phrase to respond with. In the end, he could not find one. He sighed to himself, "A painted cake cannot satisfy hunger." He repeatedly begged Weishan to explain it for him. Weishan said, "If I explained it to you, you would curse me later. What I say is mine; it has nothing to do with you." The Master then burned all the writings he had studied, saying, "In this life I will not study the Buddha-Dharma. I will just be a plain rice-and-gruel monk and spare my mind the strain." He then tearfully took leave of Weishan. He went straight to Nanyang and, seeing the traces of National Teacher Zhong, stayed there. One day, while clearing grass and brush, he happened to toss away a piece of tile, which struck a bamboo and made a sound. Suddenly he awakened. He immediately returned, bathed, burned incense, and paid homage to Weishan from afar. He praised him, saying, "The Master's great compassion exceeds even that of my parents. If he had explained it to me back then, how could today's matter have happened?" Then he spoke a verse: One strike—and knowing is forgotten; No longer needing practice. Moving with dignity, I uphold the ancient road; I do not fall into the silent mechanism. Everywhere there are no traces; Beyond sound and form is true bearing. Those who understand the Way in every direction All say this is the supreme mechanism. When Weishan heard of this, he said to Yangshan, "This one has penetrated through." Yangshan said, "This is just mental calculation and conceptual consciousness, something composed from what he has learned. Wait until I personally test him." Later Yangshan saw the Master and said, "The Master praised you, junior brother, for having made a great discovery. Try and say it for me." The Master then cited his previous verse. Yangshan said, "This is the result of past habitual memory. If you have genuine awakening, say something else." The Master then made another verse: Last year's poverty was not real poverty; This year's poverty is truly poverty. Last year's poverty still had ground to stand a needle on; This year's poverty—there is not even a needle. Yangshan said, "Tathagata Zen, I grant you understand. Patriarchal Zen—you have not even dreamed of it." The Master then made another verse: I have a mechanism: I blink my eye and look at you. If someone does not understand, Then call for the novice. Yangshan then reported to Weishan, "Congratulations—my idle junior brother understands Patriarchal Zen." (Note: Xuanjue said, "Tell me, are Tathagata Zen and Patriarchal Zen different or not?" Changqing Leng said, "Sit them all down at once.") When the Master first opened the hall, Weishan sent a monk with a letter and a staff. The Master received them and immediately wept, "Heaven! Heaven!" The monk said, "Why is the Master like this?" The Master said, "Only because spring is practicing autumn's command." In the hall he said: "The Way is reached through awakening; it is not in words. How much less is it something secret and yet plainly evident, with no gap at all. It does not require effort of mind—just briefly turn the light around. In daily use, the whole function is there; deluded followers turn away from it on their own." A monk asked, "What is Xiangyan's realm?" The Master said, "Flowers and trees do not flourish." Asked, "What is the cintamani?" The Master struck the meditation platform and said, "Come over here." Asked, "What is present-day study?" The Master turned a fan in circles before him and said, "Do you see?" The monk had no reply. Asked, "What is Right Livelihood food?" The Master gathered it with his hand and showed him. Asked, "What is the formless precept?" The Master said, "Wait until you become a layperson, then I will tell you." Asked, "What is the one phrase of seeing beyond sound and form?" The Master said, "When I had not yet stayed at Xiangyan, tell me—where were you?" The monk said, "If so, then I would not dare say there is any place." The Master said, "Mind and mental dharmas of a person like an illusion." Asked, "What is the direct source, the Buddha's seal?" The Master dropped his staff, spread open his hands, and left. Asked, "What is the great meaning of the Buddha-Dharma?" The Master said, "This year's frost came early; the buckwheat was not harvested at all." Asked, "What is the meaning of the Patriarch's coming from the West?" The Master put his hand into his robe, made a fist, opened it, and showed it to him. The monk then knelt, using both hands in a receiving gesture. The Master said, "What is this?" The monk had no answer. Asked, "Beyond the four propositions, cut off from the hundred negations—please, Master, speak." The Master said, "Before a hunter, one does not speak of the precepts of the original teacher." In the hall he said: "If we discuss this matter, it is like a person up a tree, holding a branch in his mouth, feet not on a branch, hands not grasping a branch. Suddenly beneath the tree someone asks, 'What is the meaning of the Patriarch's coming from the West?' If he does not answer, he goes against the question. If he answers, he loses his body and life. At such a time, how should one handle it?" Then Hutou Zhao, the senior seat, came forward and said, "I do not ask about up the tree; before climbing the tree, please, Master, speak." The Master then laughed heartily. The Master asked a monk, "Where have you come from?" The monk said, "From Weishan." The Master said, "What has the Master said recently?" The monk said, "A monk asked, 'What is the meaning of the Patriarch's coming from the West?' The Master raised his fly whisk." The Master said, "How do the brothers there understand it?" The monk said, "They discuss it there, saying, 'Manifest mind through form; reveal principle through things.'" The Master said, "If you understand, then you understand—what is the desperate hurry?" The monk then asked, "What is the Master's meaning?" The Master also raised his fly whisk. (Note: Xuansha said, "Only this Xiangyan's heels have not touched the ground." Yunju Xi said, "Where is the place where Xiangyan's heels have not touched the ground?") The Master had a verse: When the child pecks and the mother taps, The child awakens and the mother shell is done. Child and mother both gone, Responding to conditions without error. Fellow travelers sing in harmony; The wondrous and profound stands alone. Whenever the Master instructed students, his words were mostly direct and simple. He had more than two hundred verses, responding to conditions and matching capacities, not constrained by meter or rhyme. They were widely circulated. Later he was posthumously named Zen Master Xideng.