---
title: "景德傳燈錄 · 西京光宅寺慧忠國師"
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/cmaarbqe400avjy04zt98n28l"
---

西京光宅寺慧忠國師者越州諸暨人也。姓冉氏。自受心印居南陽白崖山黨子谷。四十餘祀不下山門。道行聞于帝里。唐肅宗上元二年勅中使孫朝進。齎詔徵赴京。待以師禮。初居千福寺西禪院。及代宗臨御復迎止光宅精藍。十有六載隨機說法。時有西天大耳三藏。到京云。得他心慧眼。帝勅令與國師試驗。三藏才見師便禮拜立于右邊。師問曰。汝得他心通耶。對曰。不敢。師曰。汝道老僧即今在什麼處。曰和尚是一國之師。何得却去西川看競渡。師再問。汝道老僧即今在什麼處。曰和尚是一國之師。何得却在天津橋上看弄猢猻。師第三問語亦同前。三藏良久罔知去處。師叱曰。遮野狐精。他心通在什麼處。三藏無對僧問。仰山曰。大耳三藏第三度為什麼不見國師。仰山曰。前兩度是涉境心。後入自受用三昧。所以不見。又有僧舉前語問玄沙。玄沙曰。汝道前兩度還見麼。玄覺云。前兩度若見。後來為什麼不見。且道利害在什麼處。僧問趙州曰。大耳三藏第三度不見國師。未審國師在什麼處。趙州云。在三藏鼻孔上。僧問玄沙。既在鼻孔上。為什麼不見。玄沙云。只為太近一日喚侍者。侍者應諾。如是三召皆應諾。師曰。將謂吾孤負汝。却是汝孤負吾僧問玄沙。國師喚侍者意作麼生。玄沙云。却是侍者會。雲居錫云。且道侍者會不會。若道會。國師又道汝孤負吾。若道不會。玄沙又道却是侍者會。且作麼生商量。玄覺徵問僧。什麼是侍者會處。僧云。若不會爭解恁麼應玄覺云。汝少會在。又云。若於這裏商量得去。便見玄沙。僧問法眼。國師喚侍者意作麼生。法眼云。且去別時來。雲居錫云。法眼恁麼道。為復明國師意不明國師意。僧問趙州。國師喚侍者意作麼生。趙州云。如人暗裏書字。字雖不成文彩已彰南泉到參。師問。什麼處來。對曰江西來。師曰。還將得馬師真來否。曰只遮是。師曰。背後底。南泉便休長慶稜云。大似不知。保福展云。幾不到和尚此間。雲居錫云。此二尊者盡扶背後。只如南泉休去。為當扶面前扶背後麻谷到參繞禪床三匝於師前振錫而立。師曰。既如是何用更見貧道。麻谷又振錫。師叱曰。遮野狐精出去。師每示眾云。禪宗學者。應遵佛語一乘了義契自心源。不了義者互不相許。如獅子身蟲。夫為人師者若涉名利。別開異端則自他何益。如世大匠斤斧不傷其手。香象所負非驢能堪。有僧問。若為得成佛去。師曰。佛與眾生一時放却當處解脫。問作麼生得相應去。師云。善惡不思自見佛性。問若為得證法身。師曰。越毘盧之境界。曰清淨法身作麼生得。師曰。不著佛求耳。問阿那箇是佛。師曰。即心是佛。曰心有煩惱否。師曰。煩惱性自離。曰豈不斷耶。師曰。斷煩惱者即名二乘。煩惱不生名大涅槃。問坐禪看靜此復若為。師曰。不垢不淨。寧用起心而看淨相。又問。禪師見十方虛空是法身否。師曰。以想心取之是顛倒見。問即心是佛可更修萬行否。師曰。諸聖皆具二嚴。豈撥無因果耶。又曰。我今答汝窮劫不盡。言多去道遠矣。所以道。說法有所得斯則野干鳴。說法無所得。是名師子吼。南陽張濆行者問。伏承和尚說無情說法。某甲未體其事。乞和尚垂示。師曰。汝若問無情說法。解他無情方得聞我說法。汝但聞取無情說法去。濆曰。只約如今有情方便之中。如何是無情因緣。師曰。如今一切動用之中。但凡聖兩流都無少分起滅。便是出識不屬有無。熾然見覺。只聞無其情識繫執。所以六祖云。六根對境分別非識。有僧到參禮。師問。蘊何事業。曰講金剛經。師曰。最初兩字是什麼。曰如是。師曰。是什麼無對。有人問。如何是解脫。師曰。諸法不相到當處解脫。曰恁麼即斷去也。師曰。向汝道諸法不相到斷什麼。師見僧來。以手作圓相。相中書日字。僧無對。師問本淨禪師。汝已後見奇特言語如何淨曰。無一念心愛。師曰。是汝屋裏事。肅宗問。師得何法。師曰。陛下見空中一片雲麼。帝曰見。師曰。釘釘著懸掛著。又問。如何是十身調御。師乃起立曰。還會麼。曰不會。師曰。與老僧過淨瓶來。又曰。如何是無諍三昧。師曰。檀越蹋毘盧頂上行。曰此意如何。師曰。莫認自己清淨法身。又問師。師都不視之。曰朕是大唐天子。師何以殊不顧視。師曰。還見虛空麼。曰見。師曰。他還眨目視陛下否。魚軍容問。師住白崖山。十二時中如何修道。師喚童子來。摩頂曰。惺惺直然惺惺。歷歷直然歷歷。已後莫受人謾。師與紫璘供奉論義。既陞坐。供奉曰。請師立義某甲破。師曰。立義竟。供奉曰。是什麼義。師曰。果然不見。非公境界。便下坐。一日師問紫璘供奉。佛是什麼義。曰是覺義。師曰。佛曾迷否。曰不曾迷。師曰。用覺作麼無對。又問。如何是實相。師曰。把將虛底來。曰虛底不可得。師曰。虛底尚不可得。問實相作麼。僧問。如何是佛法大意。師曰。文殊堂裏萬菩薩。曰學人不會。師曰。大悲千手眼。耽源問。百年後有人問極則事作麼生。師曰。幸自可憐生。須要箇護身符子作麼。師以化緣將畢涅槃時至。乃辭代宗。代宗曰。師滅度後弟子將何所記。師曰。告檀越。造取一所無縫塔。曰就師請取塔樣。師良久曰。會麼。曰不會。師曰。貧道去後有侍者應真。却知此事。大歷十年十二月九日右脅長往。弟子奉靈儀於黨子谷建塔。勅諡大證禪師。代宗後詔應真入內舉問前語。真良久曰。聖上會麼。曰不會。真述偈曰。

> National Master Huizhong of Guangzhai Temple in the Western Capital was a native of Zhuji, Yuezhou, with the secular surname Ran. After receiving the mind seal, he resided at Dangzi Valley in Baiya Mountain, Nanyang, and for over forty years never left the mountain. His spiritual practice became known even in the imperial capital. In the second year of the Shangyuan era of Emperor Suzong of Tang, the emperor dispatched the eunuch Sun Jinchao with an imperial edict summoning him to the capital, where he was treated with the ritual of a teacher. He initially resided in the Western Meditation Cloister of Qianfu Temple. When Emperor Daizong ascended the throne, he welcomed him again to reside at the Guangzhai Temple. For sixteen years, he taught according to circumstances. At that time, a monk from the Western Regions called Great-Ear Tripiṭaka arrived in the capital, claiming to possess the wisdom eye of others' minds. The emperor ordered him to be tested against the National Master. As soon as the Tripiṭaka saw the Master, he bowed and stood to the right. The Master asked, "You have attained the power to know others' minds?" He replied, "I dare not claim so." The Master said, "Tell me, where is this old monk right now?" The monk said, "Your Reverence is a teacher of the nation—why would you go to Western Sichuan to watch the dragon boat races?" The Master asked again, "Tell me, where is this old monk right now?" He replied, "Your Reverence is a teacher of the nation—why would you be at Tianjin Bridge watching the monkey show?" The Master asked a third time with the same words. The Tripiṭaka was silent for a long while, unable to discern the Master's whereabouts. The Master scolded him, "You wild fox spirit! Where is your power to know others' minds now?" The Tripiṭaka had no reply. <note>A monk asked Yangshan, "Why couldn't Great-Ear Tripiṭaka see the National Master the third time?" Yangshan said, "The first two times involved a mind that was caught up in external states. The third time, the Master entered the samadhi of sovereign self-enjoyment, which is why he couldn't be seen." Another monk raised the previous statement and asked XuanSha. XuanSha said, "Do you think he could see them the first two times?" Xuanjue said, "If he could see them the first two times, then why couldn't he the third time? Tell me—where is the crux?" A monk asked Zhaozhou, "Great-Ear Tripiṭaka couldn't see the National Master the third time. May I ask where the National Master was?" Zhaozhou said, "On top of the Tripiṭaka's nostrils." A monk asked XuanSha, "Since he was on his nostrils, why couldn't he see him?" XuanSha said, "Precisely because it was too close."</note> One day, the Master called for his attendant. The attendant responded. Three times he called, and each time came the response. The Master said, "I thought I was betraying you—but in fact, it is you who are betraying me." <note>A monk asked XuanSha, "What did the National Master mean by summoning his attendant?" XuanSha said, "It was actually the attendant who understood." Yunju Xi said, "Tell me—did the attendant understand or not? If you say he understood, the National Master said, 'You are betraying me.' If you say he didn't understand, XuanSha said, 'It was actually the attendant who understood.' How are we to discuss this?" Xuanjue asked a monk, "In what respect did the attendant understand?" The monk said, "If he didn't understand, how could he have answered so?" Xuanjue said, "You still lack understanding." He also said, "If you can settle this here, you will see XuanSha." A monk asked Fayen, "What did the National Master mean by summoning his attendant?" Fayen said, "Go away for now, and come back another time." Yunju Xi said, "When Fayen spoke thus, did he illuminate the National Master's intention or not?" A monk asked Zhaozhou, "When the National Master summoned his attendant, what was his meaning?" Zhaozhou said, "Like a person writing characters in the dark—the words may not form, but the traces are already manifest."</note> Nanquan came to pay respects. The Master asked, "Where have you come from?" He replied, "From Jiangxi." The Master said, "Have you brought the portrait of Master Ma?" Nanquan said, "Right here is it." The Master said, "What about what's behind it?" Nanquan then fell silent. <note>Changqing Leng said, "This seems like not understanding." Baofu Zhan said, "He almost failed to come to this place." Yunju Xi said, "These two venerables both supported 'behind.' But when Nanquan fell silent, was he favoring the front or the back?"</note> Magud came to pay respects. He circled the meditation platform three times, shook his staff before the Master, and stood still. The Master said, "Since it's already so, what need is there to see this poor monk?" Magud shook his staff again. The Master scolded, "You wild fox spirit—get out!" The Master often instructed the assembly, saying, "Practitioners of the Chan school should follow the Buddha's words—the definitive meaning of the One Vehicle that accords with the very source of mind. Those of incomplete meaning do not acknowledge one another. It is like a worm born within a lion's body. For one who is a teacher of others, if he gets entangled in fame and profit or opens up divergent doctrines, what benefit is there for himself or others? It is like a great craftsman whose axe never harms his own hand. What the fragrant elephant bears is not what a donkey can carry." A monk asked, "How can one attain Buddhahood?" The Master said, "Let go of both Buddha and sentient beings at once, and liberation is right there." A monk asked, "How can one attain accord with reality?" The Master said, "Without thinking of good or evil, you will see your own Buddha-nature." A monk asked, "How can one realize the Dharma body?" The Master said, "Go beyond the realm of Vairocana." A monk asked, "How can the pure Dharma body be attained?" The Master said, "Do not seek it while clinging to the Buddha." A monk asked, "Which one is the Buddha?" The Master said, "This very mind is the Buddha." The monk asked, "Does the mind have afflictions?" The Master said, "The nature of afflictions is inherently free from them." The monk asked, "Then is there no cutting off?" The Master said, "One who cuts off afflictions is called a practitioner of the Two Vehicles. When afflictions do not arise, that is called Great Nirvana." A monk asked, "When sitting in meditation and observing stillness, what about that?" The Master said, "It is neither defiled nor pure—why stir the mind to observe a pure appearance?" Another monk asked, "Does the Chan master see the ten directions of empty space as the Dharma body?" The Master said, "To grasp it with a thinking mind is an inverted view." A monk asked, "Since this very mind is the Buddha, must one still cultivate all the practices?" The Master said, "All sages are endowed with the two embellishments. How could one deny cause and effect?" He added, "If I were to answer you fully now, it would take endless eons and still not be finished. As it is said, 'Exhaustless words lead far from the Path.' That is why it is said: 'Expounding the Dharma with attainment is the cry of a jackal. Expounding the Dharma without attainment is the roar of a lion.'" Zhang Fen, a lay practitioner from Nanyang, asked, "I have heard that Your Reverence speaks of the insentient preaching the Dharma. I have not yet understood this matter. I beg you to show me." The Master said, "If you ask about insentient beings preaching the Dharma, you must understand the insentient before you can hear me preach the Dharma. Just go and listen to the insentient preaching the Dharma." Fen said, "Within the present expedient of sentient beings, what is the cause and condition of the insentient?" The Master said, "Within all present activities and functions, whether in the currents of the ordinary or the sage, there is not a trace of arising or ceasing. This is to go beyond consciousness, not belonging to existence or non-existence, with vivid seeing and awareness, yet merely hearing without emotional attachment or grasping. Therefore, the Sixth Patriarch said, 'When the six sense organs face objects, discrimination is not consciousness.'" A monk came to pay respects. The Master asked, "What is your practice?" The monk said, "I lecture on the Diamond Sutra." The Master asked, "What are the first two words?" The monk said, "'Thus.'" The Master said, "What is 'thus'?" The monk had no reply. Someone asked, "What is liberation?" The Master said, "When all dharmas do not reach each other, liberation is right there." The monk said, "In that case, things would be cut off." The Master said, "I told you all dharmas do not reach each other—what is there to cut off?" Seeing a monk approach, the Master formed a circle with his hand and wrote the character "sun" inside it. The monk had no reply. The Master asked Master Benjing, "In the future, when you encounter extraordinary words and speech, how will you handle them?" Benjing said, "Without a single thought of fondness." The Master said, "That is your own household affair." Emperor Suzong asked, "What Dharma has the Master attained?" The Master said, "Does Your Majesty see that patch of cloud in the sky?" The emperor said, "I see it." The Master said, "Is it nailed down? Is it hanging there?" The emperor also asked, "What is the Ten-Body Fully Adorned One?" The Master stood up and said, "Do you understand?" The emperor said, "No." The Master said, "Pass me the water pitcher." The emperor asked again, "What is the samadhi of non-contention?" The Master said, "Your patron, you are treading on the crown of Vairocana." The emperor said, "What does this mean?" The Master said, "Do not cling to your own pure Dharma body." The emperor then asked the Master something, but the Master did not look at him at all. The emperor said, "I am the Son of Heaven of the Great Tang. Why does the Master not regard me at all?" The Master said, "Do you see empty space?" The emperor said, "I see it." The Master said, "Does empty space blink its eyes and look at Your Majesty?" Yu, the military commissioner, asked, "When the Master dwelt at Baiya Mountain, how did he cultivate the Path throughout the twelve periods of the day?" The Master summoned the boy attendant, rubbed his head, and said, "Be alert—naturally alert. Be clear—naturally clear. In the future, do not let others deceive you." When the Master was about to have a debate with the Imperial Lecturer Zilin, after they had taken their seats, the Lecturer said, "Please, Master, establish a thesis, and I will refute it." The Master said, "The thesis is already established." The Lecturer said, "What thesis is that?" The Master said, "Indeed, you do not see it. This is not your domain." He then left his seat. One day the Master asked the Imperial Lecturer Zilin, "What is the meaning of Buddha?" Zilin said, "It is the meaning of awakening." The Master said, "Was Buddha ever deluded?" Zilin said, "He was never deluded." The Master said, "Then what need is there for awakening?" Zilin had no reply. He also asked, "What is true reality?" The Master said, "Bring me something empty." Zilin said, "The empty cannot be obtained." The Master said, "Since even the empty cannot be obtained, what is the point of asking about true reality?" A monk asked, "What is the great meaning of the Buddhadharma?" The Master said, "The ten thousand bodhisattvas in Manjushri's hall." The monk said, "This student does not understand." The Master said, "The thousand hands and eyes of Guanyin." Danyuan asked, "If after a hundred years someone asks about the ultimate matter, what should be said?" The Master said, "It is fortunate enough as it is—why would you need a talisman of protection?" As the Master's conditions for teaching were drawing to a close and his time for nirvana was approaching, he took leave of Emperor Daizong. The emperor said, "After the Master's passing, what will the disciples have to remember?" The Master said, "Tell the patron to build a seamless tower." The emperor said, "Then I ask the Master for the design of the tower." The Master remained silent for a long while, then said, "Do you understand?" The emperor said, "No." The Master said, "After I am gone, my attendant Yingzhen will understand this matter." On the ninth day of the twelfth month in the tenth year of the Dali era, he passed away lying on his right side. His disciples carried his spirit to Dangzi Valley and built a stupa there. The emperor posthumously conferred on him the title "Great Realization Chan Master." Afterward, Emperor Daizong summoned Yingzhen into the palace and asked him about the previous matter. Yingzhen remained silent for a long while, then said, "Does His Majesty understand?" The emperor said, "No." Yingzhen then recited a verse: May the seamless tower be revealed, To show the realm of the Thus-Come One. The original form of the faculties Truly accords with the perfect fusion of the Principle. A solitary peak, a lone crane, Neither within nor without— But to speak of this tower, It is neither a form nor empty. Truly it has no dependence, And before it have all worthies prostrated. The unborn and unceasing— This is truly the Great Sage's teaching.

湘之南 潭之北 中有黃金充一國無影樹下合同船 瑠璃殿上無知識

> South of the Xiang River, north of the Tan River, There lies gold enough to fill a whole kingdom. Beneath the shadowless tree, a shared boat sails; In the crystal hall, no one holds worldly knowledge.

應真後住耽源山。

> After that, Yingzhen resided at Danyuan Mountain.