--- title: "景德傳燈錄 · 鄂州巖頭全豁禪師" 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/cmaarbzzh014cjy04gnyjugxi" --- 鄂州巖頭全豁禪師泉州人也。姓柯氏。少禮清原誼公落髮。往長安寶壽寺稟戒。習經律諸部。優遊禪苑與雪峯義存欽山文邃為友。自餘杭大慈山迤邐造于臨濟。屬臨濟歸寂乃謁仰山。才入門提起坐具曰。和尚。仰山取拂子擬舉之。師曰。不妨好手。後參德山和尚。執坐具上法堂瞻視。德山曰。作麼。師咄之。德山曰。老僧過在什麼處。師曰。兩重公案。乃下參堂。德山曰。遮箇阿師稍似箇行脚人。至來日上問訊。德山曰。闍梨是昨日新到否。曰是。德山曰。什麼處學得遮箇虛頭來。師曰。全豁終不自謾。德山曰。他後不得孤負老僧。他日參師入方丈門側身問。是凡是聖。德山喝。師禮拜。有人舉似洞山。洞山曰。若不是豁上座大難承當。師聞之乃曰。洞山老人不識好惡錯下名言。我當時一手擡一手搦。雪峯在德山作飯頭。一日飯遲。德山掌鉢至法堂上。峯曬飯巾次見德山便云這老漢鍾未鳴鼓未響托鉢向什麼處去。德山便歸方丈。峯舉似師。師云。大小德山不會末後句。山聞令侍者喚師至方丈問。爾不肯老僧那。師密啟其意。德山至來日上堂與尋常不同。師到僧堂前撫掌大笑云。且喜得老漢會末後句。他後天下人不奈何。雖然如此也秖得三年德山果三年後示滅。師一日與雪峯義存欽山文邃三人聚話。存驀然指一椀水。邃曰。水清月現。存曰。水清月不現。師踢却水椀而去。自此邃師於洞山。存豁二士同嗣德山。師與存同辭德山。德山問。什麼處去。師曰。暫辭和尚下山去。德山曰。子他後作麼生。師曰。不忘。曰子憑何有此說。師曰。豈不聞智過於師。方堪傳授智與師齊減師半德。曰如是如是。當善護持。二士禮拜而退。存返閩川居象骨山之雪峯。師庵于洞庭臥龍山。徒侶臻萃。僧問無師還有出身處也無。師曰。聲前古毳爛。問堂堂來時如何。師曰。刺破眼。問如何是祖師意。師曰。移取廬山來向汝道。師一日上堂。謂諸徒曰。吾嘗究涅槃經七八年。覩三兩段文。似衲僧說話。又曰。休休。時有一僧出禮拜請師舉。師曰。吾教意如伊字三點。第一向東方下一點。點開諸菩薩眼。第二向西方下一點。點諸菩薩命根。第三向上方下一點。點諸菩薩頂。此是第一段義。又曰吾教意如摩醯首羅劈開面門。竪亞一隻眼。此是第二段義。又曰。吾教意猶如塗毒鼓擊一聲遠近聞者皆喪。亦云俱死。此是第三段義。時小嚴上座問。如何是塗毒鼓。師以兩手按膝亞身曰。韓信臨朝底嚴無語。夾山會下一僧到石霜。入門便道不審。石霜曰。不必闍梨。僧曰。恁麼即珍重。又到巖頭如前道不審。師曰噓。僧曰。恁麼即珍重方迴步。師曰。雖是後生亦能管帶。其僧歸舉似夾山。夾山曰。大眾還會麼。眾無對。夾山曰。若無人道老僧不惜兩莖眉毛道去也。乃曰。石霜雖有殺人刀。且無活人劍。師與羅山卜塔基。羅山中路忽曰。和尚。師迴顧曰。作麼。羅山舉手曰。遮裏好片地。師咄曰。瓜州賣瓜漢。又行數里徘徊間。羅山禮拜問曰。和尚豈不是三十年在洞山。而不肯洞山。師曰是。又曰。和尚豈不是法嗣德山。又不肯德山。師曰是。曰不肯德山即不問。只如洞山有何所闕。師良久曰。洞山好箇佛。只是無光。僧問。利劍斬天下誰是當頭者。師曰。暗擬。再問。師咄曰。遮鈍漢出去。問不歷古今時如何。師曰。卓朔地。曰古今事如何。師曰。任爛。師問僧。什麼處來。曰西京來。師曰。黃巢過後還收得劍麼。曰收得。師引頸作受刃勢。僧曰。師頭落也。師大笑。其僧後到雪峯舉前語。被拄杖打趁下山問二龍爭珠誰是得者。師曰。俱錯。僧問雪峯。聲聞人見性如夜見月。菩薩人見性如晝見日。未審和尚見性如何。峯以拄杖打三下。其僧後舉前語問師。師與三摑。問如何是三界主。師曰。汝還解喫鐵棒麼。瑞巖問。如何是毘盧師。師曰。道什麼。瑞巖再問之。師曰。汝年十七八。未問塵中如何辨主。師曰。銅鈔鑼裏滿盛油。問弓折箭盡時如何。師曰去。問如何是巖中的的意。師曰。謝指示。僧曰。請和尚答話。師曰。珍重。問如何是道。師曰。破草鞋與拋向湖裏著。問萬丈井中如何得倒底。師曰吽。僧再問。師曰。脚下過也。問古帆不掛時如何。師曰。後園驢喫草。爾後人或問佛問法問道問禪者。師皆作噓聲。而常謂眾曰。老漢去時大吼一聲了去。唐光啟之後中原盜起眾皆避地。師端居晏如也。一日賊大至責以無供饋遂倳刃焉。師神色自若。大叫一聲而終。聲聞數十里。即光啟三年丁未四月八日也。門人後焚之獲舍利四十九粒。眾為起塔。壽六十。僖宗諡清嚴大師。塔曰出塵。 > Master Yantou Quanhuo of Ezhou was a native of Quanzhou, with the lay surname Ke. In his youth he took tonsure under Master Qingyuan Yi, then went to Chang'an's Baoshou Temple to receive the precepts. He studied the sutras and vinaya texts, and wandered among Chan monasteries as a friend of Xuefeng Yicun and Qinshan Wensui. From Yuhang's Daci Mountain he traveled gradually to Linji's community, but Linji had already passed into stillness, so he went to pay respects to Yangshan. As soon as he entered the door, he raised his sitting cloth and said, "Master." Yangshan took up a whisk and started to lift it. Yantou said, "A fine hand indeed." Later he called on Master Deshan. Holding his sitting cloth, he ascended the Dharma hall and gazed about. Deshan said, "What is it?" Yantou scolded him. Deshan said, "Where is this old monk's fault?" Yantou said, "A double case." Then he descended and entered the assembly hall. Deshan said, "This monk seems somewhat like a true pilgrim." The next day, when Yantou came to pay his respects, Deshan said, "Were you the one who arrived yesterday?" Yantou said, "Yes." Deshan said, "Where did you learn such empty tricks?" Yantou said, "Quanhuo would never deceive himself." Deshan said, "In the future, do not fail this old monk." Another day, Yantou entered the abbot's quarters, stood sideways, and asked, "Is it sacred or secular?" Deshan shouted. Yantou bowed. Someone mentioned this to Dongshan. Dongshan said, "If not for Elder Quanhuo, it would be very hard to bear." When Yantou heard this, he said, "Old man Dongshan doesn't know good from bad—he misplaces his words. At that moment I raised one hand and pressed down with the other." Xuefeng was serving as rice-cook at Deshan's monastery. One day the rice was late, and Deshan carried his bowl up to the Dharma hall. Xuefeng was drying his rice cloth when he saw Deshan and said, "This old fellow — the bell hasn't rung, the drum hasn't sounded. Where are you going with your bowl?" Deshan returned to his quarters. Xuefeng told Yantou about this. Yantou said, "Big Deshan doesn't understand the final word." When Deshan heard this, he sent his attendant to summon Yantou to the abbot's room and asked, "Do you not approve of this old monk?" Yantou whispered his meaning to him. The next day, when Deshan ascended the hall, he was different from usual. Yantou went before the monks' hall, clapped his hands, and laughed, saying, "How fortunate—the old fellow now understands the final word! From now on, no one in the world can do anything with him. Still, he only has three years left."Deshan indeed passed into stillness three years later. One day Yantou, Xuefeng Yicun, and Qinshan Wensui were conversing together. Xuefeng suddenly pointed at a bowl of water. Wensui said, "The water is clear, the moon appears." Xuefeng said, "The water is clear, the moon does not appear." Yantou kicked over the water bowl and left. From then on, Wensui studied under Dongshan, while Xuefeng and Yantou both became Dharma heirs of Deshan. When Yantou and Xuefeng took leave of Deshan together, Deshan asked, "Where are you going?" Yantou said, "For the moment we take leave of you, Master, and go down the mountain." Deshan said, "What will you do afterward?" Yantou said, "We will not forget." Deshan said, "On what grounds do you say this?" Yantou said, "Have you not heard: when wisdom surpasses the teacher, one is fit to transmit the teaching; when wisdom equals the teacher, one diminishes the teacher's virtue by half." Deshan said, "So it is, so it is. You should maintain this well." The two bowed and departed. Xuefeng returned to Min and dwelt at Xianggu Mountain's Xuefeng. Yantou built a hermitage at Dongting's Wolong Mountain, where followers gathered. A monk asked, "Without a teacher, is there still a way to emerge?" Yantou said, "The ancient felt robe before sound is worn through." The monk asked, "When one comes in grand array, what then?" Yantou said, "It pierces the eye." The monk asked, "What is the patriarch's meaning?" Yantou said, "Move Mount Lu here, and I will tell you." One day Yantou ascended the hall and said to his followers, "I once studied the Nirvana Sutra for seven or eight years. I saw two or three passages that seemed like a patch-robed monk's speech." Then he said, "Enough, enough." At that time a monk came forward, bowed, and asked him to elaborate. Yantou said, "The meaning of my teaching is like the letter '伊' with its three dots. The first dot is placed to the east, opening the eyes of all bodhisattvas. The second dot is placed to the west, vitalizing the life-roots of all bodhisattvas. The third dot is placed above, crowning the heads of all bodhisattvas. This is the first passage's meaning." He continued, "The meaning of my teaching is like Mahēśvara splitting open his face, setting a single eye vertically. This is the second passage's meaning." Again he said, "The meaning of my teaching is like a poison-dipped drum—strike it once, and all who hear it, near or far, perish. It is also said, 'All die.' This is the third passage's meaning." At that time the elder Xiaoyan asked, "What is the poison-dipped drum?" Yantou pressed his hands on his knees and leaned forward, saying, "Han Xin facing the court." Xiaoyan was speechless. A monk from Jiashan's community came to Shishuang. Entering the door he said, "Greetings." Shishuang said, "No need, venerable." The monk said, "Then I take my leave." He then came to Yantou and said "Greetings" in the same way. Yantou said, "Shh." The monk said, "Then I take my leave," and turned to go. Yantou said, "Though young, he knows how to take charge." The monk returned and told Jiashan. Jiashan said, "Does the assembly understand?" No one answered. Jiashan said, "If no one speaks, this old monk will not begrudge his two eyebrows and will speak." Then he said, "Shishuang has a knife that kills, but no sword that brings to life." Yantou was choosing a site for a stupa with Luoshan. Midway, Luoshan suddenly said, "Master." Yantou turned and said, "What is it?" Luoshan raised his hand and said, "This is a good piece of ground." Yantou scolded him, saying, "You melon-seller from Guazhou!" They walked a few more li. In hesitation, Luoshan bowed and asked, "Master, is it not true that you spent thirty years at Dongshan yet did not approve of Dongshan?" Yantou said, "Yes." Luoshan said, "And is it not true that you are a Dharma heir of Deshan, yet do not approve of Deshan?" Yantou said, "Yes." Luoshan said, "Not approving of Deshan I won't ask about. But what was lacking in Dongshan?" Yantou was silent for a long time, then said, "Dongshan was a fine Buddha—only lacking radiance." A monk asked, "A sharp sword cuts down all under heaven—who is the one to face it head-on?" Yantou said, "Dark conjecture." The monk asked again. Yantou scolded him, "This dull fellow, get out!" The monk asked, "What about not passing through past or present?" Yantou said, "Standing stiff and upright." The monk asked, "What about affairs of past and present?" Yantou said, "Let them rot." Yantou asked a monk, "Where have you come from?" The monk said, "From the Western Capital." Yantou said, "After Huang Chao's rebellion, did you recover the sword?" The monk said, "I recovered it." Yantou stretched out his neck as if to receive the blade. The monk said, "Your head has fallen, Master." Yantou laughed greatly.This monk later went to Xuefeng and recounted this exchange. Xuefeng drove him down the mountain with his staff. A monk asked, "When two dragons fight for a pearl, who obtains it?" Yantou said, "Both are wrong." A monk asked Xuefeng, "A hearer sees nature like seeing the moon at night. A bodhisattva sees nature like seeing the sun in daylight. May I ask how you, Master, see nature?" Xuefeng struck him three times with his staff. The monk later posed the same question to Yantou, who slapped him three times. A monk asked, "What is the master of the three realms?" Yantou said, "Do you know how to receive an iron staff?" Ruiyan asked, "What is the teacher of Vairocana?" Yantou said, "What did you say?" Ruiyan asked again. Yantou said, "You are seventeen or eighteen." A monk asked, "Amid the dust, how does one distinguish the host?" Yantou said, "A copper gong filled to the brim with oil." A monk asked, "When the bow is broken and arrows are spent, what then?" Yantou said, "Go." A monk asked, "What is the true meaning within the cliff?" Yantou said, "Thank you for the pointer." The monk said, "Please, Master, answer." Yantou said, "Take care." A monk asked, "What is the Way?" Yantou said, "A worn-out straw sandal—throw it into the lake." A monk asked, "How does one reach the bottom of a ten-thousand-foot well?" Yantou made the sound "Hmm." The monk asked again. Yantou said, "You've already walked past it." A monk asked, "When the ancient sail is not hoisted, what then?" Yantou said, "In the back garden, a donkey eats grass." Afterward, whenever people asked about Buddha, Dharma, the Way, or Chan, Yantou would merely make the sound "Shh." He often told the assembly, "When this old fellow departs, he will give one great shout and be gone." After the Guangqi era of the Tang dynasty, bandits rose in the central plains, and everyone fled to other regions. But Yantou sat peacefully where he was. One day a large band of thieves arrived and, angry that he had no provisions to offer, ran him through with a blade. Yantou's expression remained unchanged. He gave one great shout and died—the sound carried for dozens of li. This was on the eighth day of the fourth month in the third year of Guangqi (887 CE). His disciples later cremated him and obtained forty-nine relics. The assembly built a stupa for him. He was sixty years old. Emperor Xizong posthumously conferred on him the title "Great Master Qingyan," and his stupa was named "Emerging from the Dust."