---
title: "景德傳燈錄 · 袁州仰山慧寂禪師"
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/cmaarbvl200phjy049s70qsfh"
---

袁州仰山慧寂禪師韶州懷化人也。姓葉氏。年十五欲出家父母不許。後二載師斷手二指跪致父母前。誓求正法以答劬勞。遂依南華寺通禪師落髮。未登具即遊方。初謁耽源已悟玄旨。後參溈山遂升堂奧。祐問曰汝是有主沙彌無主沙彌。師曰。有主。曰在什麼處。師從西過東立。祐知是異人便垂開示。師問。如何是真佛住處。祐曰。以思無思之妙。返思靈焰之無窮。思盡還源性。相常住。事理不二真佛如如。師於言下頓悟。自此執侍。尋往江陵受戒住夏探律藏。後參巖頭。巖頭舉起拂子。師展坐具。巖拈拂子置背後。師將坐具搭肩上而出。巖云。我不肯汝放。只肯汝收。又問石室。佛之與道相去幾何。石室云。道如展手佛似握拳。乃辭石室。石室門送召云。子莫一向去。已後却來我邊雲居錫云。要會麼。如今歸堂去。明日却上來。韋宙就溈山請一伽陀。溈山曰。覿面相呈猶是鈍漢。豈況形於紙筆。乃就師請。師於紙上畫一圓相。注云。思而知之落第二頭。不思而知落第三首。一日隨溈山開田。師問曰。遮頭得恁麼低。那頭得恁麼高。祐曰。水能平物但以水平。師曰。水也無憑。和尚但高處高平低處低平。祐然之。有施主送絹。師問。和尚受施主如是供養將何報答。祐敲禪床示之師曰。和尚何得將眾人物作自己用。祐忽問師什麼處去來。師曰田中來。祐曰。田中多少人。師插鍬而立。祐曰。今日南山大有人刈茅在。師舉鍬而去玄沙云。我若見即蹋倒鍬子。僧問鏡清。仰山插鍬意旨如何。清云。狗銜赦書諸侯避道。又問。只如玄沙蹋鍬其意如何。清云。勿奈船何打破𡰷。斗又問。南山刈茅意旨如何。清云。李靖三兄久經行陣。雲居錫云。且道。鏡清下此一判著不著。又僧問禾山云。仰山插鍬意旨如何。禾山云。汝問我。僧云。玄沙蹋鍬意旨如何。禾山云。我問汝師在溈山牧牛時。第一座曰。百億毛頭百億師子現。師不答。歸侍立。第一座上問訊。師舉前語問云。適來道百億毛頭百億師子現。豈不是。上座曰是。師曰正當現時毛前現。毛後現上座曰。現時不說前後。師乃出。祐曰。師子腰折也。溈山上座舉起拂子曰。若人作得道理即與之。師曰。某甲作得道理。還得否。上座曰。但作得道理便得。師乃掣拂子將去雲居錫云。什麼處是仰山道理一日雨下。上座曰。好雨寂闍梨。師曰。好在什麼處。上座無語。師曰。某甲却道得。上座曰。好在什麼處。師指雨。溈山與師遊行次。烏銜一紅柿落前。祐將與師。師接得以水。洗了却與祐。祐曰子什麼處得來。師曰此是和尚道德所感。祐曰汝也不得空然即分半與師玄沙云。大小溈山被仰山一坐至今起不得師浣衲衣次。耽源曰正恁麼時作。麼生。師曰正恁麼時。向什麼處見。師盤桓溈。山前後十五載。凡有語句學眾無不弭伏。暨受溈山密印。領眾住王莽山。化緣未契遷止仰山學徒臻萃。師上堂示眾云。汝等諸人各自回光返顧莫記吾言。汝無始劫來背明投暗。妄想根深卒難頓拔。所以假設方便奪汝麁識。如將黃葉止啼。有什麼是處。亦如人將百種貨物與金寶作一鋪。貨賣祇擬輕重來機。所以道。石頭是真金鋪。我遮裏是雜貨鋪。有人來覓鼠糞我亦拈與。他來覓真金我亦拈與。他時有僧問。鼠糞即不要。請和尚真金。師云。齧鏃擬開口。驢年亦不會。僧無對。師云。索喚則有交易。不索喚則無我。若說禪宗身邊要一人相伴亦無。豈況有五百七百眾耶。我若東說西說。則爭頭向前采拾。如將空拳誑小兒都無實處。我今分明向汝說聖邊事且莫將心湊泊。但向自己性海如實而修。不要三明六通。何以故。此是聖末邊事。如今且要識心達本。但得其本不愁其末。他時後日自具去在。若未得本縱饒將情學他亦不得。汝豈不見。溈山和尚云。凡聖情盡體露真常事理不二即如如佛。問如何是祖師意。師以手於空作圓相。相中書佛字。僧無語。師謂第一坐曰。不思善不思惡正恁麼時作麼生。對曰。正恁麼時是某甲放身命處。師曰。何不問老僧。對曰。正恁麼時不見有和尚。師曰。扶吾教不起。師因歸溈山省覲。祐問。子既稱善知識。爭辨得諸方來者。知有不知有。有師承無師承。是義學是玄學。子試說看。師曰。慧寂有驗處。但見諸方僧來便竪起拂子。問伊。諸方還說遮箇不說。又云。遮箇且置。諸方老宿意作麼生。祐歎曰。此是從上宗門中牙爪。祐問。大地眾生業識茫茫無本可據。子作麼生知他有之與無。師曰。慧寂有驗處。時有一僧從面前過。師召云。闍梨其僧回頭。師曰。和尚遮箇便是業識茫茫無本可據。祐曰。此是師子一滴乳。迸散六斛驢乳。鄭愚相公問。不斷煩惱而入涅槃時如何。師竪起拂子。公曰。入之一字不要亦得。師曰。入之一字不為相公法燈別云。相公不用煩惱師問僧。什麼處來。曰幽州。師曰。我恰要箇幽州信米作麼價。曰某甲來時無端從市中過。蹋折他橋梁。師便休。師見僧來竪起拂子。其僧便喝。師曰。喝即不無。且道老僧過在什麼處。僧曰。和尚不合將境示人。師乃打之。師問香嚴。師弟近日見處如何。嚴曰。某甲卒說不得。乃有偈曰。去年貧未是貧。今年貧始是貧。去年無卓錐之地。今年錐也無。師曰。汝只得如來禪。未得祖師禪玄覺云。且道如來禪與祖師禪分不分。長慶稜云。一時坐却溈山封一面鏡寄師。師上堂提起云。且道。是溈山鏡仰山鏡。有人道得即不撲破。眾無對。師乃撲破。師問。雙峯師弟近日見處如何對曰。據某甲見處。實無一法可當情。師曰。汝解猶在境。雙峯曰。某甲只如此。師兄如何。師曰。汝豈無能知無一法可當情者。溈山聞云。寂子一句疑殺天下人玄覺云。金剛經道。實無一法然燈佛與我受記。他道實無一法可當情。為什麼道。解猶在境。且道利害在什麼處僧問。法身還解說法也無。師曰。我說不得。別有一人說得。曰說得底人在什麼處。師推出枕子溈山聞云。寂子用劍刃上事。師閉目坐次。有僧潛來身邊立師開目於地上作一圓相。相中書水字顧視其僧。僧無語。師携一杖子。僧問什麼處得。師便拈向背後。僧無語。師問一僧。汝會什麼。僧曰。會卜。師提起拂子曰。遮箇六十四卦中阿那卦收。無對。師自代云。適來是雷天大壯。如今變為地火明夷。師問僧。名什麼。曰靈通。師曰。便請入燈籠。曰早箇入了也法眼別云。喚什麼作燈籠僧問。古人道。見色便見心禪床是色。請和尚離色指學人心。師云。那箇是禪床指出來。僧無語玄覺云。忽然被伊却指禪床。作麼生對伊好。有僧云。却請和尚道。玄覺代拊掌三下僧問。如何是毘盧師。師乃叱之。又問。如何是和尚師。師曰。莫無禮。師共一僧語。傍有僧曰。語底是文殊默底是維摩。師曰。不語不默底莫是汝否。僧默之師曰。何不現神通。僧曰。不辭現神通。只恐和尚收入教。師曰。鑒汝來處。未有教外底眼。問天堂地獄相去幾何。師將拄杖畫地一畫。師住觀音時出牓云。看經次不得問事。後有僧來問訊。見師看經傍立而待。師卷却經問。會麼。僧曰。某甲不看經爭得會。師曰。汝已後會去在其僧到巖頭。巖頭問。什麼處來。僧云。江西觀音來。巖頭云。和尚有何言句。其僧舉前語。巖頭云。遮箇老師。我將謂被故紙埋却。元來猶在僧問。禪宗頓悟畢竟入門的意如何。師曰。此意極難。若是祖宗門下上根上智。一聞千悟得大總持。此根人難得。其有根微智劣。所以古德道。若不安禪靜慮到遮裏總須茫然。僧曰。除此格外。還別有方便令學人得入也無。師曰。別有別無令汝心不安。汝是什麼處人。曰幽州人。師曰。汝還思彼處否。曰常思。師曰。彼處樓臺林苑人馬駢闐。汝返思底還有許多般也無。僧曰。某甲到遮裏一切不見有。師曰。汝解猶在境。信位即是。人位即不是。據汝所解只得一玄。得坐披衣向後自看。其僧禮謝而去。師始自仰山後遷觀音。接機利物為禪宗標準。遷化前數年有偈曰。

> Chan Master HuiJi of Yangshan in Yuanzhou was a man of Huaihua in Shaozhou. His family name was Ye. At fifteen, he wanted to leave home and become a monk, but his parents would not permit it. Two years later, the Master cut off two fingers of his hand and knelt with them before his parents, vowing to seek the true Dharma to repay their arduous care. He then took ordination under Chan Master Tong of Nanhua Temple. Before receiving full ordination, he set out wandering. He first visited Danyuan and already awakened to the profound meaning. Later he studied under Weishan and entered the inner chamber. You asked him, "Are you a novice with a master or a novice without a master?" The Master said, "With a master." "Where is he?" The Master walked from west to east and stood there. You knew he was an extraordinary person and so gave him instruction. The Master asked, "What is the true Buddha's dwelling place?" You said, "By the wonder of thinking the unthinkable, turn your thought back to the endlessness of the spiritual flame. When thought is exhausted, you return to the source. The nature and marks abide constantly. There is no duality of thing and principle—the true Buddha is thusness." At these words the Master had a sudden awakening. From then on he served as attendant. Soon after, he went to Jiangling to receive the precepts and stayed for the summer retreat, delving into the Vinaya. Later he visited Yantou. Yantou raised his whisk. The Master spread his sitting cloth. Yantou set the whisk behind his back. The Master put the sitting cloth on his shoulder and went out. Yantou said, "I don't approve of your putting it down. I only approve of your picking it up." He also asked Shishi, "How far apart are the Buddha and the Way?" Shishi said, "The Way is like an open hand; the Buddha is like a clenched fist." He then took leave of Shishi. Shishi escorted him to the gate, called to him, and said, "Don't just go off in one direction. Later you should come back to me." <note>Yunju Xi said: "Do you want to understand? Go back to the hall now. Tomorrow come up again."</note> Wei Zhou asked Weishan for a verse. Weishan said, "Face to face it is still a dull fellow. How much more so in written form?" So he asked the Master instead. The Master drew a circle on paper and wrote a note: "To know it by thinking falls to the second level. To know it without thinking falls to the third." One day, following Weishan to open a field, the Master asked, "Why is this end so low and that end so high?" You said, "Water can level things; just use water to level it." The Master said, "Water has no standard either. Master, just make the high places level at their height and the low places level at their lowness." You agreed. A donor sent silk. The Master asked, "Master, when you receive such offerings from donors, how will you repay them?" You struck the meditation seat to show him. The Master said, "Master, how can you use the community's things as your own?" You suddenly asked the Master, "Where have you been?" The Master said, "I've been in the field." You said, "How many people are in the field?" The Master stuck his hoe in the ground and stood there. You said, "Today there are many people cutting grass on South Mountain." The Master picked up his hoe and left. <note>Xuansha said: "If I had seen it, I would have kicked over the hoe." A monk asked Jingqing, "What is the meaning of Yangshan's sticking the hoe in the ground?" Qing said, "A dog carrying an imperial edict—the feudal lords clear the road." He also asked, "What about Xuansha kicking the hoe?" Qing said, "What can you do with a boat? Break the oarlock." He also asked, "What is the meaning of cutting grass on South Mountain?" Qing said, "Li Jing's three brothers have long been on campaign." Yunju Xi said, "Tell me, is Jingqing's judgment on target or not?" Another monk asked Heshan, "What is the meaning of Yangshan's sticking the hoe in the ground?" Heshan said, "You ask me." The monk said, "What is the meaning of Xuansha kicking the hoe?" Heshan said, "I ask you."</note> While the Master was herding cattle on Weishan, the chief seat said, "When a hundred billion hairs appear, a hundred billion lions appear." The Master did not answer. He returned and stood in attendance. The chief seat greeted him. The Master brought up the earlier words and asked, "Just now you said, 'When a hundred billion hairs appear, a hundred billion lions appear.' Is that not so?" The chief seat said, "Yes." The Master said, "When they are actually appearing, do they appear before the hairs or after the hairs?" The chief seat said, "When they appear, one doesn't speak of before or after." The Master then left. You said, "The lion's back is broken." On Weishan, the chief seat raised his whisk and said, "If anyone can produce a principle, I will give it to him." The Master said, "I can produce a principle. May I have it?" The chief seat said, "If you can produce a principle, then you get it." The Master then snatched the whisk and carried it off. <note>Yunju Xi said: "Where is Yangshan's principle?"</note> One day it rained. The chief seat said, "Good rain, Reverend Ji." The Master said, "Where is the good in it?" The chief seat was silent. The Master said, "I can say it instead." The chief seat said, "Where is the good in it?" The Master pointed to the rain. Once when Weishan and the Master were walking together, a crow dropped a red persimmon in front of them. You picked it up and gave it to the Master. The Master received it, washed it with water, and gave it back to You. You said, "Where did you get this?" The Master said, "This is brought about by your virtue, Master." You said, "You can't have it for nothing," and immediately split it in half and gave half to the Master. <note>Xuansha said: "Great Weishan and small Weishan were pressed down by Yangshan with one sitting and still cannot get up to this day."</note> While the Master was washing his robe, Danyuan said, "Right at this moment, what is it?" The Master said, "Right at this moment, where do you see it?" The Master lingered at Weishan for fifteen years. Whatever words he spoke, the assembled students all submitted to. After receiving Weishan's secret seal, he led the assembly and lived on Wangmang Mountain. The conditions for teaching did not yet align, so he moved to Yangshan, where students gathered in crowds. The Master ascended the hall and addressed the assembly: "Each of you, turn the light inward and look back. Do not remember my words. Since beginningless kalpas you have turned your backs on the bright and thrown yourselves into the dark. The roots of delusion are deep and hard to uproot all at once. Therefore I set up skillful means to snatch away your coarse consciousness. It is like using a yellow leaf to stop a child's crying—what good is it? It is also like a person who takes a hundred kinds of goods and sets up a shop with gold and jewels. Selling goods is only meant to suit the weight and the opportunity. Therefore it is said: Shitou is a true-gold shop; here I am a general store. If someone comes seeking mouse droppings, I hand them over. If someone comes seeking true gold, I also hand it over." At that time a monk asked, "I don't want mouse droppings. Please, Master, give me true gold." The Master said, "Biting an arrowhead and trying to open your mouth—even in the year of the donkey you won't get it." The monk had no reply. The Master said, "If you ask, there is trade. If you don't ask, there is no me. If we speak of the Chan school, there isn't even one person to keep me company—how much less five hundred or seven hundred in the assembly? If I speak of east and west, then people push forward to pick things up, like using an empty fist to fool a child—there is nothing real in it. Now I will speak clearly to you about the matter on the sage's side. Do not settle your mind there. Just cultivate truthfully toward the sea of your own nature. Do not seek the three insights and six spiritual powers. Why? These are matters on the sage's periphery. Now you must simply recognize the mind and reach the root. Once you have the root, do not worry about the branches. In days to come they will come of themselves. If you have not attained the root, even if you use effort to imitate others, you will not succeed. Have you not seen? Weishan the Master said: 'When the feelings of ordinary and sage are exhausted, the essence is revealed in true constancy. Thing and principle are non-dual—that is thusness Buddha.'" A monk asked, "What is the ancestral teacher's meaning?" The Master made a circle in the air with his hand and wrote the character for Buddha inside it. The monk was silent. The Master said to the chief seat, "Not thinking of good, not thinking of evil—right at this moment, what is it?" He replied, "Right at this moment is where I let go of body and life." The Master said, "Why don't you ask me?" He replied, "Right at this moment I do not see the Master." The Master said, "You cannot support my teaching." When the Master returned to Weishan to pay his respects, You asked, "Since you are called a good friend, how do you distinguish those who come from all quarters—whether they know or do not know, whether they have a teacher's transmission or not, whether they are students of doctrine or students of the profound? Try and tell me." The Master said, "HuiJi has a way to test them. When I see a monk come from any quarter, I just raise my whisk and ask him, 'Do they also speak of this in your quarter or not?' And then I say, 'Set this aside—what is the meaning of the old masters in your quarter?'" You sighed and said, "This is the fang and claw of the ancestral school." You asked, "The karmic consciousness of living beings in the great earth is vast and boundless, with no root to rely on. How do you know whether they have it or not?" The Master said, "HuiJi has a way to test it." Just then a monk passed in front of them. The Master called, "Reverend!" The monk turned his head. The Master said, "Master, this is precisely 'karmic consciousness vast and boundless, with no root to rely on.'" You said, "This is one drop of a lion's milk, scattering six measures of donkey milk." Minister Zheng Yu asked, "What about not cutting off afflictions and yet entering Nirvana?" The Master raised his whisk. The minister said, "The word 'entering' may be dispensed with." The Master said, "The word 'entering' is not for your sake, Minister." <note>Fadeng said alternatively: "Minister, you need not trouble yourself."</note> The Master asked a monk, "Where have you come from?" He said, "Youzhou." The Master said, "I was just wanting news from Youzhou. What is the price of rice?" He said, "When I came, I carelessly passed through the market and broke their bridge." The Master then let it go. The Master saw a monk coming and raised his whisk. The monk immediately shouted. The Master said, "The shout is not lacking, but tell me—where is the old monk's fault?" The monk said, "The Master should not display a sense object to others." The Master then struck him. The Master asked Xiangyan, "Brother, how do you see things these days?" Yan said, "I cannot say it in a word," and then offered a verse: "Last year's poverty was not real poverty. This year's poverty is truly poverty. Last year I had no place to plant an awl. This year I don't even have an awl." The Master said, "You have only attained Tathagata Chan, not ancestral teacher Chan." <note>Xuanjue said: "Tell me, are Tathagata Chan and ancestral teacher Chan divided or not?" Changqing Leng said: "Sit them all down together."</note> Weishan sent a mirror to the Master. The Master ascended the hall, held it up, and said, "Tell me, is this Weishan's mirror or Yangshan's mirror? If anyone can say, I won't smash it." The assembly had no reply. The Master then smashed it. The Master asked, "Brother Shuangfeng, how do you see things these days?" He replied, "As I see it, there is truly not a single thing that can be taken as an object." The Master said, "Your understanding is still within the realm." Shuangfeng said, "That is how I am. How about you, senior brother?" The Master said, "Are you without that which knows there is not a single thing that can be taken as an object?" Weishan heard of this and said, "One phrase from Ji has confounded everyone in the world." <note>Xuanjue said: "The Diamond Sutra says, 'There is truly not a single thing—then Dipankara Buddha gave me a prediction.' He says there is truly not a single thing that can be taken as an object. Why does he say his understanding is still within the realm? Tell me, where is the crucial point?"</note> A monk asked, "Does the Dharma body also expound the Dharma or not?" The Master said, "I cannot say it. There is someone else who can say it." "Where is the one who can say it?" The Master pushed out a pillow. Weishan heard of this and said, "Ji uses affairs on the sword's edge." Once when the Master was sitting with his eyes closed, a monk secretly came and stood beside him. The Master opened his eyes and drew a circle on the ground, wrote the character for water inside it, and looked at the monk. The monk was silent. The Master carried a staff. A monk asked where he got it. The Master immediately put it behind his back. The monk was silent. The Master asked a monk, "What do you understand?" The monk said, "I understand divination." The Master raised his whisk and said, "Which of the sixty-four hexagrams does this fall under?" No reply. The Master answered for him: "Just now it was Thunder in Heaven, Great Power. Now it has changed to Earth over Fire, Darkening of the Light." The Master asked a monk, "What is your name?" He said, "Lingtong." The Master said, "Then please enter the lantern." He said, "I already entered long ago." <note>Fayan said alternatively: "What do you call a lantern?"</note> A monk asked, "The ancients said, 'Seeing form is seeing mind.' The meditation seat is form. Please, Master, apart from form, point out my mind." The Master said, "Which one is the meditation seat? Point it out." The monk was silent. <note>Xuanjue said: "If suddenly he were to point out the meditation seat, how should one respond to him? A monk said, 'Please, Master, you say it instead.' Xuanjue clapped his hands three times in reply."</note> A monk asked, "What is Vairocana as teacher?" The Master shouted at him. He also asked, "What is the Master's teacher?" The Master said, "Don't be rude." The Master was speaking with a monk. A monk nearby said, "The one who speaks is Manjushri; the one who is silent is Vimalakirti." The Master said, "The one who neither speaks nor is silent—is that you?" The monk was silent. The Master said, "Why don't you display spiritual powers?" The monk said, "I would not decline to display spiritual powers; I only fear the Master would include it in the teachings." The Master said, "I see where you come from. You do not have the eye outside the teachings." Someone asked, "How far apart are heaven and hell?" The Master drew a line on the ground with his staff. When the Master was living at Guanyin, he put up a notice: "No questions during scripture reading." Later a monk came to greet him and, seeing the Master reading scripture, stood beside him and waited. The Master rolled up the scripture and asked, "Do you understand?" The monk said, "If I don't read scripture, how would I understand?" The Master said, "You will understand later." <note>That monk went to Yantou. Yantou asked, "Where have you come from?" The monk said, "From Guanyin in Jiangxi." Yantou said, "What words did the Master have?" The monk brought up the earlier words. Yantou said, "This old teacher—I thought he had been buried by old paper. So he is still here."</note> A monk asked, "In the Chan school's sudden awakening, what is the ultimate meaning of entering the gate?" The Master said, "This meaning is extremely difficult. If one is a person of the highest faculties and highest wisdom under the ancestral gate, then one hearing a thousand times awakens and attains the great total retention. Such a person is hard to find. Those with weak roots and dull wisdom—therefore the ancient virtuous ones said, 'If you do not settle into Chan and calm your thoughts, when you reach here you will surely be at a loss.'" The monk said, "Apart from this special category, is there another skillful means to let students enter?" The Master said, "There is another or there is not—it makes your mind uneasy. Where are you from?" He said, "I am from Youzhou." The Master said, "Do you still think of that place?" He said, "I think of it constantly." The Master said, "That place has towers and terraces, forests and gardens, people and horses crowding together. When you turn your thought back, are all those things still there?" The monk said, "When I reach here, I do not see a single one." The Master said, "Your understanding is still within the realm. The position of faith is so, but the position of the person is not. According to your understanding, you have only attained one profundity. Sit and wear your robe, and look into it yourself later." The monk bowed in thanks and left. After Yangshan, the Master moved to Guanyin. His manner of responding to opportunities and benefiting beings became the standard of the Chan school. A few years before his passing, he left a verse:

年滿七十七 老去是今日任性自浮沈 兩手攀屈膝

> Seventy-seven years have passed; old age has arrived today. Letting go, I drift along freely; both hands clasping my bent knees.

於韶州東平山示滅。年七十七。抱膝而逝。勅諡智通大師妙光之塔。後遷塔于仰山。

> He passed away at East Peace Mountain in Shaozhou, sitting with his knees drawn up. He was seventy-seven years old. The emperor posthumously honored him with the title Master Zhitong and the name Wonderful Light Pagoda for his stupa. Later, his stupa was moved to Yangshan.