---
title: "五燈會元 · 明州雪竇聞庵嗣宗禪師"
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/cma8xeews0mckl404pf2wi90t"
---

### 明州雪竇聞庵嗣宗禪師

> Master Wengan Sizong of Xuedou Temple, Mingzhou

徽州陳氏子。幼業經圓具。依妙湛慧禪師。詰問次。釋然契悟。慧以麈尾拂付之。後謁宏智。蒙印可。其道愈尊。出住普照．善權．翠巖．雪竇。上堂。人人有箇鼻孔。唯有善權無鼻孔。為甚麼無。二十年前被人掣落了也。人人有兩箇眼睛。唯有善權無眼睛。為甚麼無。被人木槵子換了也。人人有箇髑髏。唯有善權無髑髏。為甚麼無。借人作屎杓了也。遂召大眾曰。鼻孔又無。眼睛又無。髑髏又無。諸人還識善權麼。若也不識。是諸人埋沒善權。其或未然。更聽一頌。㵎底泥牛金貼面。山頭石女著真紅。繫驢橛上生芝草。不是雲靄香爐峰。上堂。翠巖不是不說。祇為無箇時節。今朝快便難逢。一句為君剖決。露柱本是木頭。秤鎚祇是生鐵。諸人若到諸方。莫道山僧饒舌。僧問。蓮花未出水時如何。師曰。沒却你鼻孔。曰。出水後如何。師曰。穿著你眼睛。曰。如何是正法眼。師曰。烏豆。問。如何是君。師曰。磨礱三尺劒。待斬不平人。曰。如何是臣。師曰。白雲閑不徹。流水太忙生。曰。如何是君臣道合。師曰。雲行雨施。月皎星輝。問。如何是正中偏。師曰。菱花未照前。曰。如何是偏中正。師曰。團圞無少剩。曰。如何是正中來。師曰。徧界絕纖埃。曰。如何是兼中至。師曰。齧鏃功前戲。曰。如何是兼中到。師曰。十道不通耗。問。如何是轉功就位。師曰。撒手無依全體現。扁舟漁父宿蘆花。曰。如何是轉位就功。師曰。半夜嶺頭風月靜。一聲高樹老猿啼。曰。如何是功位齊彰。師曰。出門不踏來時路。滿目飛塵絕點埃。曰。如何是功位俱隱。師曰。泥牛飲盡澄潭月。石馬加鞭不轉頭。師終于本山。塔全身寺之西南隅。

> A native of Huizhou, surnamed Chen. In his youth, he studied the scriptures and received full ordination. He later studied under Master Miaozhan Hui, and during a questioning session, he attained sudden enlightenment. Hui entrusted him with the fly-whisk as a symbol of succession. Afterwards, he visited Hongzhi and received his seal of approval. With this, his prestige in the Dharma grew. He went on to lead the monasteries of Puzhao, Shanquan, Cuiyan, and Xuedou. At a formal Dharma talk, he said: "Everyone has a nose, only Shanquan has no nose. Why not? Because twenty years ago, someone pulled it off. Everyone has two eyes, only Shanquan has no eyes. Why not? Because someone replaced them with wooden beads. Everyone has a skull, only Shanquan has no skull. Why not? Because it was borrowed to use as a toilet scoop." He then called out to the assembly: "No nose, no eyes, no skull—do you still recognize Shanquan? If you don't, then you've buried Shanquan. If you're still not clear, listen to a verse: A mud ox at the bottom of a stream with a golden face, A stone maiden on the mountaintop dressed in crimson. On the hitching post for a donkey, a fungus sprouts— This is not the incense burner peak of clouds and mists." At another talk, he said: "Cuiyan isn't silent, just that there's never the right moment. Today, the moment is ripe and rare—I'll settle it for you in one phrase. A pillar is originally wood; a scale weight is simply iron. If you go to other teachers, don't say this mountain monk talks too much." A monk asked: "How is it before the lotus flower emerges from the water?" The master replied: "It swallows your nose." The monk asked: "How about after it emerges?" The master replied: "It pierces your eyes." The monk asked: "What is the true Dharma eye?" The master said: "Black beans." A monk asked: "What is the sovereign?" The master said: "A three-foot sword, ground sharp, waits to cut down the unjust." The monk asked: "What is the minister?" The master said: "White clouds drift without end; flowing water is too busy." The monk asked: "What is the unity of sovereign and minister?" The master said: "Clouds move, rain falls; the moon is bright, the stars shine." A monk asked: "What is the 'partial within the upright'?" The master said: "Before the bronze mirror is polished and held up." The monk asked: "What is the 'upright within the partial'?" The master said: "Perfectly round, with nothing left over." The monk asked: "What is the 'arrival from the upright'?" The master said: "Throughout the realm, not a speck of dust remains." The monk asked: "What is the 'approach within the partial'?" The master said: "A dart bitten in the teeth—a play before the work is done." The monk asked: "What is the 'arrival within the partial'?" The master said: "The ten roads all unreachable, and no word passes through." A monk asked: "How is 'turning the function to enter the position'?" The master said: "Let go of everything, with nothing to rely on—the whole body appears. A fisherman in a small boat sleeps among the reeds in the moonlight." The monk asked: "How is 'turning the position to enter the function'?" The master said: "At midnight on the mountaintop, wind and moon are still; from the tall tree, one cry from an old ape." The monk asked: "How is 'the function and the position both manifest'?" The master said: "Stepping out the door, you don't tread the road you came on. Your eyes fill with flying dust, yet not a single speck clings." The monk asked: "How is 'the function and the position both hidden'?" The master said: "The mud ox drinks up the moon reflected in the clear pool; the stone horse, whipped, doesn't turn its head." The master finally passed away at his own monastery. His full body was enshrined in a stupa at the southwest corner of the temple grounds.