---
title: "景德傳燈錄 · 信州智常禪師"
description: "景德传灯录由宋代高僧道原编纂，成书于景德年间（1004-1007年），是中国佛教禅宗重要史传类典籍。全书共三十卷，收录自释迦牟尼至五代末年的禅宗祖师1701人，以法脉传承为脉络，记录历代禅师的机缘语录、公案典故。作为现存最早的传灯体著作，该书系统记载了禅宗五家七宗的传承体系，保存了大量珍贵史料，对研究中国禅宗发展史具有不可替代的价值。景德传灯录与五灯会元并称为禅宗两大灯录，被后世奉为禅门经典，不仅影响了宋明理学的发展，更成为东亚禅佛教传播的重要文献依据。"
url: "https://rushiwowen.co/en/r/cmaarbqe400amjy04pf52jnuk"
---

信州智常禪師者本州貴谿人也。髫年出家志求見性。一日參六祖。祖問。汝從何來欲求何事。師曰。學人近往洪州建昌縣白峯山。禮大通和尚。蒙示見性成佛之義。未決狐疑。至吉州遇人指迷令投謁和尚。伏願垂慈攝受。祖曰。彼有何言句。汝試舉似於吾。與汝證明。師曰。初到彼三月未蒙開示。以為法切故。於中夜獨入方丈禮拜哀請。大通乃曰。汝見虛空否。對曰見。彼曰。汝見虛空有相貌否。對曰。虛空無形有何相貌。彼曰。汝之本性猶如虛空。返觀自性了無一物可見。是名正見。無一物可知。是名真知。無有青黃長短。但見本源清淨覺體圓明。即名見性成佛。亦名極樂世界。亦名如來知見。學人雖聞此說猶未決了。乞和尚誨示令無凝滯。祖曰。彼師所說猶存見知故。令汝未了。吾今示汝一偈曰。

> Master Zhichang of Xinzhou was a native of Guixi in that prefecture. He left home as a young child, aspiring to see his own nature. One day, he came to pay respects to the Sixth Patriarch. The Patriarch asked, "Where do you come from, and what do you seek?" The master said, "Your student recently went to Baifeng Mountain in Jianchang County, Hongzhou, to pay respects to Elder Datong. He showed me the meaning of seeing nature and attaining Buddhahood, but my doubts remain unresolved. On the way to Jizhou, I met someone who pointed me here, telling me to seek your guidance. I humbly beg you, Master, to look upon me with compassion and take me in." The Patriarch said, "What did he say? Try to repeat it for me, and I will resolve your doubts." The master said, "When I first arrived, for three months I received no instruction. Because my longing for the Dharma was so earnest, one night I went alone into his quarters, bowed, and earnestly pleaded with him. Elder Datong then asked, 'Do you see the empty sky?' I answered, 'Yes, I do.' He asked, 'Do you see any form or appearance in the empty sky?' I replied, 'The empty sky has no form; how could it have any appearance?' He said, 'Your original nature is like the empty sky. Look back within yourself, and you will find not a single thing to be seen. This is called right view. There is not a single thing to be known. This is called true knowledge. It has no blue or yellow, no long or short. Just see the pure source, the clear and perfect body of awakening. That is called seeing nature and attaining Buddhahood. It is also called the Land of Ultimate Bliss, and also called the Tathagata's knowledge and vision.' Though I heard this teaching, I still could not fully understand. I beg you, Master, to instruct me and remove all my lingering doubts." The Patriarch said, "What that master said still retains a trace of seeing and knowing, which is why you cannot fully grasp it. Now I will show you a verse: "Seeing as no-seeing, yet still holding to views, Knowing as no-knowing, yet still clinging to knowledge— This binds you with a chain of false views, Not truly attaining the Dharma. Within no-seeing, true seeing arises; Within no-knowing, true knowledge dawns. If you can see past seeing and knowing, Then the Tathagata's path is clear."

不見一法存無見 大似浮雲遮日面不知一法守空知 還如太虛生閃電此之知見瞥然興 錯認何曾解方便汝當一念自知非 自己靈光常顯見

> Not clinging to any single teaching, yet still holding a view of "nothing"— That is like a floating cloud veiling the sun's face. Not knowing any single teaching, yet clinging to an empty knowing— That is like lightning flashing across the vast sky. Such knowing and seeing arise in a fleeting instant— Mistakenly grasping them, how could one ever understand the skillful means? You should, in a single thought, recognize your own error— Then your innate radiant awareness will always shine forth.

師聞偈已心意豁然。乃述一偈曰。

> Having heard the verse, the master's mind opened wide with sudden clarity. He then expressed a verse of his own, saying:

無端起知解 著相求菩提情存一念悟 寧越昔時迷自性覺源體 隨照枉遷流不入祖師室 茫然趣兩頭

> Without reason, you grasp at understanding, Seeking enlightenment while clinging to forms. If you still hold a single thought of awakening, How is that better than the delusion of the past? The true source—your own nature's awareness— Drifts aimlessly, following fleeting reflections. Unless you enter the master's room, You wander lost between two extremes.