---
title: "五燈會元 · 并州承天院三交智嵩禪師"
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/cma8xec8p0liml404zb0zku5w"
---

### 并州承天院三交智嵩禪師

> Master Zhisong of Sanjiao, Chengtian Temple, Bingzhou

參首山。問。如何是佛法的的大意。山曰。楚王城畔。汝水東流。師於此有省。頓契佛意。乃作三玄偈曰。須用直須用。心意莫定動。三歲師子吼。十方沒狐種。我有真如性。如同幕裏隱。打破六門關。顯出毗盧印。真骨金剛體可誇。六塵一拂永無遮。廓落世界空為體。體上無為真到家。山聞乃請喫茶。問。這三頌是汝作來邪。師曰。是。山曰。或有人教汝現三十二相時如何。師曰。某甲不是野狐精。山曰。惜取眉毛。師曰。和尚落了多少。山以竹篦頭上打。曰。這漢向後亂作去在。住後。上堂。文殊仗劒。五臺橫行。唐明一路。把斷妖訛。三世諸佛。未出教乘。網底游魚。龍門難渡。垂鉤四海。祇釣獰龍。格外玄談。為求知識。若也舉揚宗旨。須彌直須粉碎。若也說佛說祖。海水便須枯竭。寶劒揮時。毫光萬里。放汝一路。通方說話。把斷咽喉。諸人甚處出氣。僧問。鈍根樂小法。不自信作佛。作佛後如何。師曰。水裏捉麒麟。曰。與麼則便登高座也。師曰。騎牛上三十三天。問。古人拈推竪拂。意旨如何。師曰。騎驢不著靴。問。如何是奪人不奪境。師曰。家鄉有路無人到。曰。如何是奪境不奪人。師曰。暗傳天子勑。陪行一百程。曰。如何是人境兩俱奪。師曰。無頭蝦蟇脚指天。曰。如何是人境俱不奪。師曰。晉祠南畔長柳巷。問。古人東山西嶺青。意作麼生。師曰。波斯鼻孔大。曰。與麼則西天迦葉。東土我師。師曰。金剛手板濶。問。大悲千手眼。那箇是正眼。師曰。開化石佛拍手笑。晉祠娘子解謳歌。問。臨濟推倒黃檗。因甚維那喫棒。師曰。正狗不偷油。鷄銜燈盞走。問。如何是截人之機。師曰。要用便用。曰。請和尚用。師曰。拖出這死漢。鄭工部問。百尺竿頭獨打毬。萬丈懸崖絲繫腰時如何。師曰。幽州著脚。廣南廝撲。鄭無語。師曰。勘破這胡漢。鄭曰。二十年江南界裏。這回却見禪師。師曰。瞎老婆吹火。僧問。二邊純莫立。中道不須安。未審意旨如何。師曰。廣南出象牙。曰。不會。請師直指。師曰。番國皮毬八百價。上堂。寒溫冷暖。著衣喫飯。自不欠少。波波地覓箇甚麼。祇是諸人不肯承當。如今還有承當底麼。有則不得孤負山河大地。珍重。問。祖師西來。三藏東去。當明何事。師曰。佛殿部署修。僧堂老僧蓋。僧曰。與麼則全明今日事也。師曰。今日事作麼生。僧便喝。師便打。問。如何是學人用心處。師曰。光剃頭。淨洗鉢。曰。如何是學人行履處。師曰。僧堂前。佛殿後。上堂。舉法眼偈曰。見山不是山。見水何曾別。山河與大地。都是一輪月。大小法眼未出涅槃堂。三交即不然。見山河與大地。錐刀各自用。珍重。

> He visited Mount Shou. He asked, "What is the essential meaning of the Buddha Dharma?" The master said, "By the walls of King Chu's city, the Ru River flows eastward." At this, the monk had an awakening and suddenly grasped the Buddha's intent. He then composed three verses on the Three Mysteries: "Use it directly, just use it directly— Do not let the mind waver. A three-year-old lion roars, And all fox-kind vanish from the ten directions." "I have the nature of True Suchness, Hidden like within a curtain. Break through the six sense gates, And reveal the Seal of Vairocana." "True bone, vajra body, worthy of praise— When the six dusts are swept away, nothing ever blocks again. The vast world has Emptiness as its substance, And on that substance, no action—truly home." The master heard this and invited him for tea. He asked, "Did you compose these three verses yourself?" The monk said, "Yes." The master said, "What if someone told you to manifest the thirty-two marks?" The monk said, "I am not a wild fox spirit." The master said, "Take care of your eyebrows." The monk said, "How many has the master already lost?" The master struck him with his bamboo stick and said, "This fellow will make trouble later on." After he became abbot, he gave a lecture: "Manjushri wields his sword, roaming freely on Mount Wutai. The Tang Ming lineage cuts off all falsehood. The Buddhas of the three times have not yet left the cage of teachings—fish swimming beneath the net find it hard to leap the Dragon Gate. I cast my hook across the four seas, only to catch fierce dragons. Transcendent talk beyond conventions seeks those with true knowledge. If I were to raise the ancestral宗旨, Mount Sumeru must shatter into pieces. If I were to speak of Buddhas and patriarchs, the oceans must run dry. When the precious sword swings, its light shines ten thousand miles. I grant you a path to speak freely—but if I block your throat, where can you breathe?" A monk asked, "Those of dull faculties delight in lesser teachings and do not believe they can become Buddhas. After becoming a Buddha, what then?" The master said, "Catching a unicorn in the water." The monk said, "Then I shall ascend the high seat." The master said, "Riding an ox up to the thirty-three heavens." A monk asked, "The ancients raised a whisk or struck a staff—what was the meaning?" The master said, "Riding a donkey without wearing shoes." A monk asked, "What is taking away the person but not the realm?" The master said, "There is a road home, but no one walks it." "What is taking away the realm but not the person?" "A secret imperial decree, escorted for a hundred miles." "What is taking away both person and realm?" "A headless shrimp, its toes pointing to the sky." "What is taking away neither person nor realm?" "The Long Willow Lane, south of the Jin Shrine." A monk asked, "The ancients said, 'The eastern mountain, the western ridge, green'—what does this mean?" The master said, "The Persian's nostrils are big." The monk said, "Then Mahakashyapa of the West, my teacher of the East." The master said, "The vajra hand-board is wide." A monk asked, "The Great Compassionate One has a thousand hands and eyes—which is the true eye?" The master said, "The stone Buddha at Kaihua claps and laughs; the maiden at Jin Shrine knows how to sing." A monk asked, "When Linji knocked down Huangbo, why did the head monk get the beating?" The master said, "A good dog doesn't steal oil; a chicken runs off with the lamp." A monk asked, "What is the opportunity that cuts off a person?" The master said, "Use it when needed." The monk said, "Please, master, use it." The master said, "Drag out this dead fellow." Minister Zheng asked, "Playing ball alone atop a hundred-foot pole, with a thread tied around the waist over a ten-thousand-zhang cliff—what about that?" The master said, "Feet planted in Youzhou, wrestling in Guangnan." Zheng was silent. The master said, "I've seen through this foreigner." Zheng said, "In twenty years within the Jiangnan realm, I've finally met a Chan master." The master said, "A blind old woman blows the fire." A monk asked, "Neither of the two extremes should be established, and the middle way need not be placed—what does this mean?" The master said, "Guangnan produces ivory." The monk said, "I don't understand. Please, master, point directly." The master said, "A foreign leather ball priced at eight hundred." He gave a lecture: "Cold and warm, eating and dressing—nothing is lacking in yourselves. What are you frantically searching for? It's just that none of you are willing to accept it. Is there anyone here now who can accept it? If so, do not betray the mountains, rivers, and great earth. Take care." A monk asked, "The patriarch came from the West, the Tripitaka went East—what matters are they illuminating?" The master said, "The Buddha hall was built by workmen; the monks' hall was built by this old monk." The monk said, "Then everything today is fully illuminated." The master said, "What is today's matter?" The monk shouted, and the master struck him. A monk asked, "What is the place where a student should apply the mind?" The master said, "Shave your head clean, wash your bowl clean." "What is the place where a student should walk?" The master said, "In front of the monks' hall, behind the Buddha hall." He gave a lecture, citing Fayan's verse: "Seeing mountains, not mountains; seeing water, how has it ever differed? Mountains, rivers, and the great earth are all one round moon." Great and small Fayan never left the Nirvana hall. Sanjiao is not like this—seeing mountains, rivers, and the great earth, each tool serves its own use. Take care.