---
title: "景德傳燈錄 · 澧州夾山善會禪師"
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/cmaarbz4i012fjy047vfeoynh"
---

澧州夾山善會禪師廣州峴亭人也。姓廖氏。九歲於潭州龍牙山出家。依年受戒。往江陵聽習經論該練三學。遂參禪會勵力參承。初住京口。一夕道吾策杖而至。遇師上堂。僧問。如何是法身。師曰。法身無相。曰如何是法眼。師曰。法眼無瑕。師又曰。目前無法意在目前。不是目前法非耳目所到。道吾乃笑。師乃生疑問吾。何笑。吾曰。和尚一等出世未有師。可往淛中華亭縣參船子和尚去。師曰。訪得獲否。道吾曰。彼師上無片瓦遮頭。下無卓錐之地。師遂易服直詣華亭。會船子鼓櫂而至。師資道契微眹不留語見船子章師比遁世忘機。尋以學者交湊廬室星布曉夕參依。唐咸通十一年庚寅海眾卜于夾山遽成院宇。師上堂示眾曰。夫有祖以來時人錯會。相承至今以佛祖句為人師範。如此却成狂人無智人去。他只指示汝。無法本是道。道無一法。無佛可成。無道可得。無法可捨。故云目前無法意在目前。他不是目前法。若向佛祖邊學。此人未有眼目。皆屬所依之法不得自在。本只為生死茫茫識性無自由分。千里萬里求善知識。須有正眼永脫虛謬之見。定取目前生死。為復實有。為復實無。若有人定得許汝出頭。上根之人言下明道。中下根器波波浪走。何不向生死中定。當取何處更疑佛疑祖替汝生死。有智人笑汝偈曰。

> Chan Master Shanhui of Jiaoshan in Lizhou was a man from Xianting in Guangzhou. His family name was Liao. At the age of nine he left home at Longya Mountain in Tanzhou, and in due time received the precepts. He went to Jiangling to listen to and study the scriptures and treatises, becoming well versed in the three trainings. He then turned to Zen meditation, applying himself diligently. At first he lived in Jingkou. One evening Daowu came along leaning on his staff and happened upon the master entering the hall. A monk asked, "What is the Dharma body?" The master said, "The Dharma body has no form." The monk asked, "What is the Dharma eye?" The master said, "The Dharma eye has no blemish." The master also said, "Before you there is no thing; the intent lies right before you. It is not a thing before you, and it is beyond what the ears and eyes can reach." Daowu laughed. The master then gave rise to doubt and asked, "Why do you laugh?" Daowu said, "Venerable, you have emerged in the world on a par with others but have no teacher. You should go to Huating County in Zhezhong and call on the Boatman Monk." The master said, "Will I find him if I seek him?" Daowu said, "That teacher has not a single tile above his head to shelter him, nor a spot of ground below to plant a gimlet." The master then changed his clothes and went straight to Huating. There he met the Boatman, who came rowing his oar toward him. Teacher and disciple were in accord in the Way, and not the slightest trace remained. <note>See the chapter on the Boatman.</note> The master then withdrew from the world and forgot all contrivances. Before long, students gathered in crowds, their huts spread out like stars, and they practiced under him morning and evening. In the eleventh year of Xiantong of the Tang, the year gengyin, the assembled community divined and settled at Jiaoshan, and a monastery soon took shape. The master entered the hall and addressed the assembly: "Since the time of the ancestors, people of the age have misunderstood. From generation to generation down to today, they have taken the words of the Buddhas and ancestors as models for people. In this way they instead become madmen, people without wisdom. They only point out to you that no thing is originally the Way. The Way is not a single thing. There is no Buddha to attain, no Way to obtain, no Dharma to cast aside. Therefore it is said, 'Before you there is no thing; the intent lies right before you. It is not a thing before you.' If you study on the side of the Buddhas and ancestors, such a person has no eye of insight. All belong to the dharmas they rely on and do not gain freedom. Originally it is only because birth and death are vast and hazy and the nature of consciousness has no share in freedom. Traveling a thousand or ten thousand miles seeking a good teacher, one must have the right eye and forever escape false and mistaken views. Decide now whether birth and death before you are truly existent or truly nonexistent. If someone can decide this, I allow that you may rise above. People of the highest capacity understand the Way at a word. Those of middling and lesser faculties drift along wave after wave. Why not decide within birth and death? Where else would you doubt the Buddhas and ancestors on your behalf regarding birth and death? People of wisdom will laugh at you." The verse says:

勞持生死法 唯向佛邊求目前迷正理 撥火覓浮漚

僧問。從上立祖意教意。和尚此間為什麼言無。師曰。三年不食飯目前無饑人。曰既無饑人。某甲為什麼不悟。師曰。只為悟迷却闍梨。師說頌曰。

明明無悟法 悟法却迷人長舒兩脚睡 無偽亦無真

僧問。如何是道。師曰。太陽溢目萬里不掛片雲。曰如何得會。師曰。清淨之水游魚自迷。問如何是本。師曰。飲水不迷源。問古人布髮掩泥當為何事。師曰。九烏射盡一翳猶存。一箭墮地天下不黑。問祖意與教意同別。師曰。風吹荷葉滿池青。十里行人較一程。師有小師隨侍日久。師住後遣令行脚。游歷禪肆無所用心。聞師聚眾道播他室。迴歸省覲而問曰。和尚有如是奇特事。何不早向某甲說。師曰。汝蒸飯吾著火。汝行益吾展鉢。什麼處是孤負汝處。小師從此悟入。師一日喫茶了。自烹一椀過與侍者。侍者擬接。師乃縮手曰。是什麼。侍者無對。有一大德來問師。若是教意某甲即不疑。只如禪門中事如何。師曰。老僧也只解變生為熟。問如何是實際之理。師曰。石上無根樹山含不動雲。問如何是出窟師子。師曰。虛空無影象足下野雲生。西川首座遊方至白馬。舉華嚴教語問曰。一塵含法界無邊時如何。白馬曰。如鳥二翼。如車二輪。首座曰。將謂禪門別有奇特事。元來不出教乘。乃迴本地。尋嚮夾山盛化。遣小師持前語而問師。師曰雕沙無鏤玉之譚。結草乖道人之思。小師迴舉似首座。首座乃讚。將謂禪門與教意不殊。元來有奇特之事。問如何是夾山境。師曰。猿抱子歸青嶂裏。鳥銜華落碧巖前。師再闢玄樞逮于一紀。唐中和元年辛丑十一月七日召主事曰。吾與眾僧話道累歲。佛法深旨各應自知。吾今幻質時盡即去。汝等善保護如吾在日。勿得雷同世人輒生惆悵。言訖至于夜奄然而逝。其月二十九日塔于本山。壽七十七臘五十七勅諡傳明大師。塔曰永濟。