---
title: "五燈會元 · 澧州靈巖仲安禪師"
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/cma8xekvv0on8l404m45e8gf8"
---

### 澧州靈巖仲安禪師

> Zen Master Zhong'an of Lingyan in Lizhou

幼為比丘。壯遊講肆。後謁圓悟於蔣山。時佛性為座元。師扣之。即領旨。逮性住德山。遣師至鍾阜通嗣書。圓悟問曰。千里馳來。不辱宗風。公案現成。如何通信。師曰。覿面相呈。更無回互。曰。此是德山底。那箇是上座底。師曰。豈有第二人。曰。背後底。聻。師投書。悟笑曰。作家禪客。天然有在。師曰。付與蔣山。次至僧堂前。師捧書問訊首座。座曰。玄沙白紙。此自何來。師曰。久默斯要。不務速說。今日拜呈。幸希一覧。座便喝。師曰。作家首座。座又喝。師以書便打。座擬議。師曰。未明三八九。不免自沈吟。師以書復打一下。曰。接時。圓悟與佛眼見。悟曰。打我首座死了也。佛眼曰。官馬廝踢。有甚憑據。師曰。說甚官馬廝踢。正是龍象蹴踏。悟喚師至。曰。我五百人首座。你為甚麼打他。曰。和尚也須喫一頓始得。悟顧佛眼吐舌。眼曰。未在。却顧師。問曰。空手把鉏頭。步行騎水牛。人從橋上過。橋流水不流。意作麼生。師鞠躬曰。所供並是詣實。眼笑曰。元來是屋裏人。又往見五祖自和尚。通法眷書。祖曰。書裏說箇甚麼。師曰。文彩已彰。曰。畢竟說箇甚麼。師曰。當陽揮寶劒。曰。近前來。這裏不識幾箇字。師曰。莫詐敗。祖顧侍者曰。是那裏僧。曰。此上座向曾在和尚會下去。祖曰。怪得恁麼滑頭。師曰。被和尚鈍置來。祖乃將書於香爐上熏。曰。南無三曼多沒陀南。師近前。彈指而已。祖便開書。回德山日。佛果佛眼皆有偈送之。未幾。靈巖虗席。衲子投牒。乞師住持。遂師法焉。上堂。參禪不究淵源。觸途盡為留礙。所以守其靜默。澄寂虗閑。墮在毒海。以弱勝強。自是非他。立人我量。見處偏枯。遂致優劣不分。照不構用。用不離窠。此乃學處不玄。盡為流俗。到這裏。須知有殺中透脫。活處藏機。佛不可知。祖莫能測。所以古人道。有時先照後用。且要共你商量。有時先用後照。你須是箇漢始得。有時照用同時。你又作麼生抵當。有時照用不同時。你又向甚麼處湊泊。還知麼。穿楊箭與驚人句。不是臨時學得來。

> As a child, he became a monk. In his youth, he traveled widely among lecture halls. Later, he visited Yuanwu at Jiangshan. At that time, Foxing was the head monk there. The master sought his guidance and immediately grasped the core teaching. When Foxing later took up residence at Deshan, he sent the master to Zhongfu to deliver a letter of succession. Yuanwu asked, "Traveling a thousand miles to arrive—without dishonoring the ancestral style, with a ready-made case before you, how do you communicate the message?" The master said, "Presented face to face, with nothing held back." Yuanwu said, "That's Deshan's part. What's yours?" The master said, "Is there a second person?" Yuanwu said, "What about behind you?" The master handed over the letter. Yuanwu laughed and said, "A true adept of Zen, naturally so." The master said, "I leave it to Jiangshan." Next, at the monks' hall entrance, the master held up the letter and greeted the head monk. The head monk said, "A white paper from Xuan Sha—where does this come from?" The master said, "Long kept silent on this essential matter, not rushing to speak. Today I present it respectfully, hoping you will take a look." The head monk shouted. The master said, "A true head monk." The head monk shouted again. The master struck him with the letter. As the head monk hesitated, the master said, "Without understanding the three, eight, and nine, one cannot help but hesitate." The master struck again with the letter, saying, "Receive it now." At that moment, Yuanwu and Foyan were watching. Yuanwu said, "You've killed my head monk!" Foyan said, "An official horse kicking about—what evidence is there?" The master said, "What official horse kicking? This is precisely the trampling of dragons and elephants." Yuanwu called the master over and said, "He's the head monk of my five hundred. Why did you hit him?" The master said, "Even you, Master, deserve a beating." Yuanwu glanced at Foyan and stuck out his tongue. Foyan said, "Not yet." Then he turned to the master and asked, "Empty-handed, yet holding a hoe; walking, yet riding a water buffalo. A person crosses the bridge; the bridge flows, the water does not. What does this mean?" The master bowed and said, "Everything submitted is the plain truth." Foyan laughed and said, "So you're one of us after all." The master then went to see the elder Wuzu, delivering a letter of dharma kinship. Wuzu asked, "What does the letter say?" The master said, "The pattern is already clear." Wuzu said, "After all, what does it say?" The master said, "Wielding the precious sword in full daylight." Wuzu said, "Come closer. Here, I don't recognize many characters." The master said, "Don't feign defeat." Wuzu turned to his attendant and asked, "Which monk is this?" The attendant said, "This venerable one once attended your assembly." Wuzu said, "No wonder he's so slick." The master said, "I've been dulled by you, Master." Wuzu then held the letter over the incense burner, and said, "Namo Samanta Buddhanam." The master stepped forward and merely snapped his fingers. Wuzu then opened the letter. When the master returned to Deshan, Foguo and Foyan both composed verses to see him off. Before long, Lingyan's abbotship became vacant. The monks submitted petitions requesting the master to take the seat, and so he assumed the abbotship. At a formal sermon, he said: In Zen meditation, if one does not investigate the depths of the source, every path becomes an obstacle. Thus, one may cling to stillness and silence, dwell in tranquil emptiness, and fall into the poisonous sea. To overcome strength with weakness, to affirm oneself and deny others, to set up measures of self and other—such views are lopsided and biased, leading to no distinction between superior and inferior. Illumination does not reach function, and function remains stuck in its rut. This is because one's study is not profound, sinking into worldly convention. Arriving here, one must know there is liberation within killing, and hidden opportunity within letting live. Buddhas cannot know it; ancestors cannot fathom it. Thus the ancients said: Sometimes illuminate first, then function—let us discuss this together. Sometimes function first, then illuminate—you must be a true person to manage this. Sometimes illuminate and function simultaneously—how will you respond? Sometimes illuminate and function at different times—where will you settle? Do you understand? The arrow that pierces a willow leaf and the verse that startles—these cannot be learned on the spot.