---
title: "五燈會元 · 滁州琅邪山慧覺廣照禪師"
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/cma8xed3l0lo0l404c8ttj2r5"
---

### 滁州琅邪山慧覺廣照禪師

> Master Huijue Guangzhao of Langya Mountain in Chuzhou

西洛人也。父為衡陽太守。因疾傾喪。師扶櫬歸洛。過澧陽藥山古剎。宛若夙居。緣此出家。遊方參問。得法汾陽。應緣滁水。與雪竇明覺同時唱道。四方皆謂二甘露門。逮今淮南遺化如在。僧問。如何是佛。師曰。銅頭鐵額。曰。意旨如何。師曰。鳥觜魚腮。上堂。奇哉十方佛。元是眼中花。欲識眼中花。元是十方佛。欲識十方佛。不是眼中花。欲識眼中花。不是十方佛。於此明得。過在十方佛。於此未明。聲聞起舞。獨覺臨粧。珍重。僧問。阿難結集即不問。迦葉微笑事如何。師曰。尅時尅節。曰。自從靈鷲分燈後。直至支那耀古今。師曰。點朱點漆。問。如何是賓中賓。師曰。手𢹂書劒謁明君。曰。如何是賓中主。師曰。卷起簾來無可覩。曰。如何是主中賓。師曰。三更過孟津。曰。如何是主中主。師曰。獨坐鎮寰宇。問。蓮花未出水時如何。師曰。猫兒戴紙帽。曰。出水後如何。師曰。狗子著靴行。問。拈椎竪拂即不問。瞬目揚眉事若何。師曰。趙州曾見南泉來。曰。學人未曉。師曰。今冬多雨雪。貧家爭奈何。上堂。欲知常住身。當觀爛壞體。欲知常住性。當觀拄杖子。拄杖子吞却須彌。須彌吞却拄杖子。衲僧到這裡。若也擬議。劒梁落膊輸降款。鐵作胸襟到海隅。擊禪牀。下座。上堂。見聞覺知。俱為生死之因。見聞覺知。正是解脫之本。譬如師子反躑。南北東西且無定止。汝等諸人。若也不會。且莫孤負釋迦老子。吽。上堂。山僧今日為諸人說破。明眼衲僧莫去泥裡打坐。珍重。上堂。天高莫測。地厚寧知。白雲片片嶺頭飛。綠水潺潺㵎下急。東湧西沒一句即不問。你生前殺後一句作麼生道。良久曰。時寒喫茶去。上堂。阿呵呵。是甚麼。開口是。合口過。輕舟短棹汎波心。𬕞衣箬笠從他破。咦。上堂。十方諸佛是箇爛木橛。三賢十聖是箇茅溷頭籌子。汝等諸人來到這裏作麼。良久曰。欲得不招無間業。莫謗如來正法輪。上堂。剪除狂宼。掃蕩攙搶。猶是功勳邊事。君臣道合。海晏河清。猶是法身邊事。作麼生是衲僧本分事。良久曰。透網金鱗猶滯水。回途石馬出紗籠。上堂。承言須會宗。勿自立規矩。若人下得通方句。我當刎頸而謝之。上堂。拈起拄杖曰。山僧有時一棒作箇漫天網。打俊鷹快鷂。有時一棒作箇布絲網。摝蜆撈蝦。有時一棒作金毛師子。有時一棒作蝦蟇蚯蚓。山僧打你一棒。且作麼生商量。你若緇素得出。不妨拄杖頭上眼。開照四天下。若也未然。從教立在古屏畔。待使丹青入畵圖。上堂。擊水魚頭痛。穿林宿鳥驚。黃昏不擊皷。日午打三更。諸禪德既是日午。為甚却打三更。良久曰。昨見垂楊綠。今逢落葉黃。上堂。拈起拄杖。更無上上。放下拄杖。是何模樣。髑髏峰後即不問汝諸人。馬鐙裏藏身一句作麼生道。若道不得。拄杖子道去也。卓一下。便歸方丈。上堂。進前即死。退後即亡。不進不退。又落在無事之鄉。何故。長安雖樂。不是久居。上堂。汝等諸人在我這裏過夏。與你點出五般病。一．不得向萬里無寸草處去。二．不得孤峰獨宿。三．不得張弓架箭。四．不得物外安身。五．不得滯於生殺。何故。一處有滯。自救難為。五處若通。方名導師。汝等諸人若到諸方。遇明眼作者。與我通箇消息。貴得祖風不墜。若是常徒。即便寢息。何故。躶形國裏誇服飾。想君太煞不知時。上堂。山僧因看華嚴金師子章第九由心回轉善成門。又釋曰。如一尺之鏡。納重重之影象。若然者道有也得。道無也得。道非亦得。道是亦得。雖然如是。更須知有挂杖頭上一竅。若也不會。拄杖子穿燈籠。入佛殿。撞著釋迦。磕倒彌勒。露柱拊掌。呵呵大笑。你且道笑箇甚麼。卓拄杖下座。上堂。拈拄杖曰。盤山道向上一路滑。南院道壁立千仞嶮。臨濟道石火電光鈍。琅邪有定乾坤底句。各各高著眼。高著眼。卓拄杖下座。

> Xiluo was a native of Luoyang. His father served as the governor of Hengyang. When his father fell ill and passed away, Xiluo escorted the coffin back to Luoyang. On the way, they passed the ancient monastery of Yaoshan in Liyang, and it felt as though he had lived there before. Because of this, he left home to become a monk. He traveled widely seeking instruction and attained the Dharma under Fenyang. He later taught by the waters of Chushui. Together with Xuedou Mingjue, he taught the Dharma, and people of the four directions called them the "Two Gates of Sweet Dew." Even now, in Huainan, his legacy remains like a living presence. A monk asked, "What is Buddha?" The Master said, "A bronze head and an iron forehead." The monk asked, "What is the meaning of that?" The Master said, "A bird's beak and a fish's gills." The Master took the high seat and said, "How marvelous! The Buddhas of the ten directions are originally flowers in the eye. If you want to know the flowers in the eye, they are originally the Buddhas of the ten directions. If you want to know the Buddhas of the ten directions, they are not flowers in the eye. If you want to know the flowers in the eye, they are not the Buddhas of the ten directions. If you understand this here, the fault lies with the Buddhas of the ten directions. If you do not understand this here, the Shravakas dance and the Pratyekabuddhas put on makeup. Take care." A monk asked, "I do not ask about Ananda's compilation of the sutras—what about Kashyapa's smile?" The Master said, "Exactly on time, exactly to the moment." The monk said, "Since the lamp was passed down at Vulture Peak, it has shone through China until now." The Master said, "Spot of vermilion, spot of lacquer." A monk asked, "What is the guest within the guest?" The Master said, "Hand holding a sword and book, seeking audience with an enlightened ruler." The monk asked, "What is the host within the guest?" The Master said, "Roll up the curtain—there is nothing to see." The monk asked, "What is the guest within the host?" The Master said, "Crossing the Meng River in the third watch." The monk asked, "What is the host within the host?" The Master said, "Sitting alone, guarding the entire world." A monk asked, "What about before the lotus flower emerges from the water?" The Master said, "A cat wearing a paper hat." The monk asked, "What about after it emerges from the water?" The Master said, "A dog walking in boots." A monk asked, "I do not ask about raising the mallet or holding up the whisk—what about blinking the eyes and raising the brows?" The Master said, "Zhaozhou once saw Nanquan." The monk said, "I do not understand." The Master said, "This winter has much rain and snow—how can poor families cope?" The Master took the high seat and said, "If you want to know the eternal body, observe the decaying, rotting body. If you want to know the eternal nature, observe this staff. This staff swallows Mount Sumeru; Mount Sumeru swallows this staff. If a monk in a patched robe arrives here and hesitates even for a moment, the sword-beam falls on his shoulder and he surrenders in defeat. With an iron chest, he goes to the edge of the sea." He struck the meditation bench and descended from the seat. The Master took the high seat and said, "Seeing, hearing, awareness, and knowing are all causes of birth and death. Seeing, hearing, awareness, and knowing are precisely the foundation of Liberation. It is like the lion that turns and leaps—north, south, east, west, with no fixed location. If you all do not understand this, do not betray the old man Shakyamuni. Hum!" The Master took the high seat and said, "Today, this mountain monk will spell it out for you all. Clear-eyed monks, do not go sit in meditation in the mud. Take care." The Master took the high seat and said, "The sky is high and beyond measure; the earth is deep—who can know it? White clouds drift piece by piece over the ridge; green waters rush swiftly below the canyon. I do not ask about the phrase of the east surging and the west sinking—what do you say about the phrase before you are born and after you die?" After a long silence, he said, "It's cold—go have some tea." The Master took the high seat and said, "Ah he he! What is this? Opening the mouth—it's there. Closing the mouth—it's missed. A light boat with short oars drifts in the heart of the waves; a straw raincoat and bamboo hat—let them break. Yi!" The Master took the high seat and said, "The Buddhas of the ten directions are nothing but a rotten wooden post. The three worthies and ten sages are nothing but counting sticks for a nightsoil bucket. What are you all doing here?" After a long silence, he said, "If you do not want to incur the karma of the uninterrupted hells, do not slander the true Dharma wheel of the Tathagata." The Master took the high seat and said, "Cutting down wild bandits and sweeping away invaders—this is still a matter of meritorious deeds. The sovereign and minister in harmony, the seas calm and rivers clear—this is still a matter of the Dharmakaya. What is the monk's own fundamental matter?" After a long silence, he said, "A golden fish that escapes the net still lingers in the water; a stone horse returning from the road goes out through the gauze screen." The Master took the high seat and said, "When you receive words, you must understand the essential teaching. Do not set up your own rules. If someone can utter a phrase that penetrates all directions, I will cut off my own head in thanks." The Master took the high seat, raised his staff, and said, "Sometimes this mountain monk, with one blow of the staff, makes a net that covers the sky to catch fine hawks and swift falcons. Sometimes, with one blow, I make a net of silk threads to scoop up clams and catch shrimp. Sometimes, with one blow, it becomes a golden-haired lion. Sometimes, with one blow, it becomes a toad or an earthworm. When this mountain monk hits you with one blow, how do you interpret it? If you can distinguish black from white, then indeed the eye atop the staff opens and illuminates the four continents. If not, let it stand beside the ancient screen, waiting for a painter to put it into a picture." The Master took the high seat and said, "Strike the water—the fish's head aches. Pierce the forest—the sleeping birds startle. At dusk, the drum is not beaten; at noon, the third watch is struck. O you Chan worthies, since it is noon, why do you strike the third watch?" After a long silence, he said, "Yesterday I saw the green willows; today I meet the yellow falling leaves." The Master took the high seat, raised his staff, and said, "Raising the staff—there is nothing higher. Putting down the staff—what kind of appearance is this? I do not ask you all about behind Skull Peak—what about the phrase of hiding your body in a stirrup?" If you cannot say it, the staff will say it for you. He struck the ground once and returned to his quarters. The Master took the high seat and said, "Step forward—you die. Step back—you perish. Not stepping forward or backward—you fall into the realm of doing nothing. Why? Chang'an may be pleasant, but it is not a place for long dwelling." The Master took the high seat and said, "All of you have been spending the summer here with me. Let me point out five kinds of illness for you. First—do not go to a place where there is not a blade of grass for ten thousand miles. Second—do not dwell alone on a solitary peak. Third—do not draw your bow and set your arrow. Fourth—do not settle your body outside all things. Fifth—do not remain stuck in birth and death. Why? If you are stuck in one place, you can hardly save yourself. If all five are penetrated, then you may be called a guide. If you go to various places and meet a clear-eyed adept, send me word—so that the ancestral style does not fall. If they are ordinary folk, then just rest quietly. Why? To boast of fine clothing in a land of naked people—I think you truly do not know the times." The Master took the high seat and said, "This mountain monk, because I was reading the \*Avatamsaka Sutra\*'s chapter on the Golden Lion, the ninth section on 'The Gate of the Mind's Turning and Perfecting Goodness,' also explained: 'It is like a one-foot mirror that contains layer upon layer of images.' If that is so, then saying 'it exists' works, saying 'it does not exist' works, saying 'it is not' works, saying 'it is' works. Even so, you must further know the one hole on top of the staff. If you do not understand, the staff will pierce through the lantern, enter the Buddha hall, bump into Shakyamuni, knock down Maitreya, and the stone pillar will clap its hands and laugh heartily. Tell me—what is it laughing at?" He struck the staff and descended from the seat. The Master took the high seat, raised his staff, and said, "Panshan said, 'The road upwards is slippery.' Nanyuan said, 'Standing like a cliff ten thousand fathoms—precipitous.' Linji said, 'Flint and lightning are slow.' Langya has a phrase that settles heaven and earth. Each of you, raise your eyes high—raise your eyes high!" He struck the staff and descended from the seat.