---
title: "景德傳燈錄 · 漳州保福院從展禪師"
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/cmaarc2l501c2jy046ho9xz6v"
---

漳州保福院從展禪師福州人也。姓陳氏。年十五禮雪峯為受業師。十八本州大中寺具戒。遊吳楚間。後歸執侍雪峯。一日忽召曰。還會麼。師欲近前。雪峯以杖拄之。師當下知歸。作禮而退。又常以古今方便詢于長慶稜和尚。稜深許之。長慶稜和尚有時云。寧說阿羅漢有三毒。不說如來有二種語。不道如來無語。只是無二種語。師曰。作麼生是如來語。曰聾人爭得聞。師曰。情知和尚向第二頭道。長慶却問。作麼生是如來語。師曰。喫茶去雲居錫云。什麼處是長慶向第二頭道處因舉。盤山云。光境俱亡復是何物。洞山云。光境未亡復是何物。師曰。據此二尊者商量猶未得勦絕。乃問長慶。如今作麼生道得勦絕。長慶良久。師曰。情知和尚向山鬼窟裏作活計。長慶却問。作麼生。師曰。兩手扶犁水過膝。一日長慶問。見色便見心。還見船子麼。師曰見。曰船子且置。作麼生是心。師却指船子歸宗柔別云。和尚只解問人雪峯謂眾曰。諸上座。到望州亭與上座相見了。到烏石嶺與上座相見了。到僧堂前與上座相見了。師舉問鵝湖曰。僧堂前相見即且置只如望州亭烏石嶺什麼處是相見。鵝湖驟步入方丈。師歸僧堂東禪齊云。此二尊宿會處是相見不相見。試斷看梁貞明四年丁丑歲漳州刺史王公欽承道譽創保福禪苑迎請居之。開堂日王公禮跪三請。躬自扶掖升堂。師曰。須起箇笑端作麼。然雖如此再三不容推免。諸仁者。還識麼。若識得便與古佛齊肩。時有僧出方禮拜。師曰。晴乾不肯去要待雨淋頭。僧乃申問曰。郡守崇建精舍大闡真風。便請和尚舉揚宗教。師曰。還會麼。曰恁麼即群生有賴也。師曰。莫把那不淨塗污人好。僧出禮拜。師曰。大德好與麼莫覆却船子。問泯默將何為則。師曰。落在什麼處。曰不會。師曰。𥋙五合切睡漢出去。師見一僧乃以杖子打露拄。又打其僧頭。僧作痛聲。師曰。那箇為什麼不痛。僧無對玄覺代云。貪行拄杖問摩騰入漢一藏分明。達磨西來將何指示。師曰。上座行脚事作麼生。曰不會。師曰。不會會取好。莫傍家取人處分。若是久在叢林。麁委些子遠近。可以隨處任真。其有初心後學未知次序。山僧所以不惜口業。向汝道塵劫來事。只在如今還會麼。然佛法付囑國王大臣郡守。昔同佛會今方如是。若是福祿榮貴則且不論。只如當時受佛付囑底事。還記得麼。若識得便與千聖齊肩。儻未識得直須諦信。此事不從人得。自己亦非言多。去道轉遠。直道言語道斷心行處滅。猶未是在。久立珍重。異日上堂大眾雲集。師曰。有人從佛殿後過見是張三李四。從佛殿前過為什麼不見。且道佛法利害在什麼處。僧曰。為有一分麁境所以不見。師乃叱之。自代曰。若是佛殿即不見。僧曰。不是佛殿還可見否。師曰。不是佛殿見什麼。問十二時中如何據驗。師曰。恰好據驗。曰學人為什麼不見。師曰。不可更揑目去也。問主伴重重極十方而齊唱。如何是極十方而齊唱。師曰。汝何不教別人問。問因言辯意時如何。師曰。因什麼言。僧低頭良久。師曰。擊電之機徒勞佇思。問欲入無為海須乘般若船。如何是般若船。師曰。便請。曰便恁麼進去時如何。師曰。也是涅槃堂裏漢。師見僧喫飯乃托鉢曰。家常。僧曰。和尚是什麼心行。有尼到參。師曰。阿誰。侍者報曰。覺師姑。師曰。既是覺師姑用來作麼。尼曰。仁義道中即不無。師自別云。和尚是什麼心行玄覺因舉。法眼見僧擔土。乃以一塊土放擔上云。吾助汝。僧云。謝和尚慈悲。法眼不肯。有一僧別云。和尚是什麼心行。法眼便休。玄覺徵云。此三則語一般別有道理。什麼處是心行處閩帥遣使送朱記到。師上堂曰。去即印住住即印破。僧曰。不去不住用印奚為。師乃打之。僧曰。恁麼即山鬼窟裏全因今日也。師默而已玄覺云。什麼處是山鬼窟。叢林中道住在不去不住處。便是山鬼窟。所以打破。如此商量正是鬼窟。且道。保福打伊意作麼生師問僧。什麼處來。曰江西。師曰。學得底那。曰拈不出。師曰。作麼生法眼別云。謾語僧無對。師舉洞山真讚云。徒觀紙與墨不是山中人。僧問。如何是山中人。師曰。汝試貌掠看。曰若不黠兒幾成貌掠。師曰。汝是黠兒。曰和尚是什麼心行。師曰。來言不豐。師見僧數錢乃展手曰。乞我一錢。曰和尚因何到恁麼地。師曰。我到恁麼地。曰若到恁麼地將取一文去。師曰。汝為何到恁麼地。師問僧什麼處來。曰江西觀音。師曰。還見觀音麼。曰見。師曰。左邊見右邊見。曰見時不歷左右法眼別云如和尚見問如何是入火不燒入水不溺。師曰。若是水火即被燒溺。師問飯頭。鑊闊多少。曰和尚試量看。師以手作量勢。曰。和尚莫謾某甲。師曰。却是汝謾我。問欲達無生路應須識本源。如何是本源。師良久却問侍者。適來僧問什麼。其僧再舉。師乃喝出。曰我不患聾。問學人近入叢林乞師全示入路。師曰。若教全示我却禮拜汝。師見一僧乃曰。汝作什麼業來得恁麼長大。曰和尚短多少。師蹲身作短勢。僧曰。和尚莫謾人好。師曰。却是汝謾我。師令侍者屈隆壽長老云。但獨自來莫將侍者來。壽曰。不許將來爭解離得。師曰。大殺恩愛。壽無對。師自代曰。更謝和尚上足傳示。師住保福僅一紀。學眾常不下七百。其接機利物不可備錄。閩帥禮重為奏命服。唐天成三年戊子示有微疾。僧入丈室問訊。師謂之曰。吾與汝相識年深。有何方術相救。僧曰。方術甚有。聞說和尚不解忌口法燈別云。和尚解忌口麼又謂眾曰。吾旬日來氣力困劣別無他。只是時至。僧問。時既至矣。師去即是住即是。師曰道。曰恁麼即某甲不敢造次。師曰。失錢遭罪。言訖跏趺告寂。即三月二十一日也。

> Master Congzhan of Baofu Temple in Zhangzhou was a native of Fuzhou, born into the Chen family. At fifteen, he paid respects to Master Xuefeng and became his disciple. At eighteen, he received full ordination at Dazhong Temple in his home prefecture. He then traveled through the Wu and Chu regions before returning to serve by Xuefeng's side. One day, Xuefeng suddenly called to him, "Do you understand?" As Congzhan moved forward, Xuefeng pressed him back with his staff. In that instant, Congzhan realized where he belonged. He bowed and withdrew. He often consulted Elder Changqing Leng about various teachings and skillful means, and Changqing deeply approved of him. Once, Elder Changqing said, "Better to say an arhat has three poisons than to say the Thus Come One has two kinds of speech. It's not that the Thus Come One has no speech—it's just that he has no two kinds of speech." Congzhan asked, "What then is the Thus Come One's speech?" Changqing replied, "How could a deaf person hear it?" Congzhan said, "I knew the elder would speak from the second position." Changqing then asked back, "What is the Thus Come One's speech?" Congzhan said, "Go have some tea." A note here reads: Yunju Xi commented, "Where exactly did Changqing speak from the second position?" Congzhan once brought up the case where Panshan said, "When both light and objects vanish, what is it then?" and Dongshan said, "When light and objects have not yet vanished, what is it then?" Congzhan said, "According to these two venerables' deliberations, they still haven't fully cut through." He then asked Changqing, "Now, how can one speak so as to cut through completely?" Changqing was silent for a long while. Congzhan said, "I knew the elder was doing his work in a mountain ghost's cave." Changqing then asked, "What do you mean?" Congzhan said, "Both hands guiding the plow, water up past the knees." One day, Changqing asked, "Seeing form, one sees the mind directly—do you see the boatman?" Congzhan said, "I see him." Changqing said, "Set aside the boatman—what is the mind?" Congzhan pointed at the boatman. A note reads: Guizong Rou commented differently, "The elder only knows how to question others." Xuefeng once said to the assembly, "Good venerables, at Wangzhou Pavilion I've already met you. At Wushi Ridge I've already met you. Before the monks' hall I've already met you." Congzhan raised this and asked Ehu, "Setting aside meeting before the monks' hall, where exactly is the meeting at Wangzhou Pavilion and Wushi Ridge?" Ehu quickly strode into the abbot's quarters. Congzhan returned to the monks' hall. A note reads: Dongchan Qi said, "These two venerables' encounter—is it meeting or not meeting? Try to decide." In the fourth year of the Zhenming era of the Liang dynasty (917 CE), Prefect Wang of Zhangzhou, admiring Congzhan's reputation, built Baofu Chan Monastery and invited him to reside there. On the day of the opening ceremony, the prefect knelt and invited him three times, personally escorting him to the hall. Congzhan said, "What's the use of starting with a laughable display? But even so, with three invitations, I can't decline." He said, "Good people, do you recognize this? If you recognize it, you stand shoulder to shoulder with the ancient Buddhas." A monk came forward and bowed. Congzhan said, "In clear weather you wouldn't go—you wait for the rain to soak your head." The monk then asked, "The prefect has built this fine monastery to widely proclaim the true Dharma—please, Master, raise high the school's teaching." Congzhan said, "Do you understand?" The monk said, "If so, then all beings have something to rely on." Congzhan said, "Don't smear people with that filth." Another monk came forward and bowed. Congzhan said, "Greatvirtue, with such behavior, don't capsize the boat." The monk asked, "When silent and still, what then serves as one's standard?" Congzhan said, "Where does it fall?" The monk said, "I don't understand." Congzhan said, "You sleepy fool—get out!" Congzhan saw a monk and struck the dew-covered staff with his own staff, then hit the monk on the head. The monk cried out in pain. Congzhan said, "Why doesn't that one hurt?" The monk had no reply. A note reads: Xuanjue commented on his behalf, "He was greedy for the strike of the staff." A monk asked, "When Moten entered Han, the whole canon was made clear. When Bodhidharma came west, what did he point to?" Congzhan said, "What about your own journey of practice?" The monk said, "I don't understand." Congzhan said, "If you don't understand, then come to understand. Don't rely on others for resolution. If you've long been in the monastery, you're roughly familiar with the distances. You can respond genuinely wherever you are. But beginners and later students don't yet know the sequence—that's why I, with careless speech, tell you this: the matter of countless eons is only right now. Do you understand? "The Dharma was entrusted to kings, ministers, and prefects. They were at the Buddha's assembly in the past, which is why things are as they are now. Leave aside fortune, rank, and glory—what of the matter entrusted by the Buddha? Do you still remember? If you recognize it, you stand shoulder to shoulder with a thousand sages. If you don't yet recognize it, you must earnestly believe: this matter is not obtained from another. Your own self, too, is not a matter of much talk. The more you talk, the further you drift from the Way. Even to say 'speech is cut off, mental activity ceases' is not yet it." After standing for a long time, he said, "Take care." Another day, when the assembly had gathered like clouds, Congzhan said, "If someone passes behind the Buddha hall, I can see it's Zhang the Third or Li the Fourth. But if they pass in front of the Buddha hall, why can't I see them? Tell me—where is the power of the Buddhadharma in this?" A monk said, "Because there's a bit of coarse object, so it isn't seen." Congzhan scolded him. Then, speaking for himself, he said, "If it were the Buddha hall itself, then I wouldn't see it." The monk asked, "If it's not the Buddha hall, can it then be seen?" Congzhan said, "If it's not the Buddha hall, what would you see?" A monk asked, "In the twelve periods of the day, how does one verify and test?" Congzhan said, "This is exactly the time to verify." The monk said, "Why don't I, a student, see it?" Congzhan said, "You don't need to press your eyes again, do you?" A monk asked, "When host and attendant are layered, resonating throughout the ten directions—what is 'resonating throughout the ten directions and chanting together'?" Congzhan said, "Why don't you ask someone else to ask that question?" A monk asked, "When words reveal meaning, what then?" Congzhan said, "Why the words?" The monk lowered his head in silence for a long time. Congzhan said, "A lightning strike—a moment too quick for idle pondering." A monk asked, "To enter the sea of unconditioned, one must board the prajna boat. What is the prajna boat?" Congzhan said, "Please, go ahead." The monk said, "If I just advance like this, what then?" Congzhan said, "You'd still be one of those fellows in the sick ward." Congzhan saw a monk eating and, holding out his bowl, said, "Ordinary fare." The monk said, "What kind of mind-activity is this, Master?" A nun came to pay respects. Congzhan said, "Who is it?" The attendant reported, "Nun Jue." Congzhan said, "If she's already Nun Jue \[awakened\], what's she coming for?" The nun said, "In the way of benevolence and righteousness, there's no lack." Congzhan commented separately, "What kind of mind-activity is this, Master?" A note reads: Xuanjue brought up the case where Fayan saw a monk carrying dirt. Fayan placed a lump of dirt on the monk's load and said, "I'll help you." The monk said, "Thank you for your compassion, Master." Fayan didn't approve. Another monk commented, "What kind of mind-activity is this, Master?" Fayan then stopped. Xuanjue queried, "These three sayings—are they the same or different? Where exactly is the mind-activity?" When the Min governor sent an envoy with an official seal, Congzhan took the hall and said, "If you go, the seal presses firm; if you stay, the seal breaks it." A monk said, "If you neither go nor stay, what use is the seal?" Congzhan struck him. The monk said, "Then the mountain ghost's cave today is entirely because of this." Congzhan was silent. A note reads: Xuanjue said, "Where is the mountain ghost's cave? The community says that dwelling in a place of neither going nor staying is the mountain ghost's cave, so one must break through it. But such discussion itself is the ghost cave. Tell me—what did Congzhan mean by striking him?" Congzhan asked a monk, "Where have you come from?" The monk said, "From Jiangxi." Congzhan said, "Is what you've learned something you can bring out?" The monk said, "I can't pull it out." Congzhan said, "What do you mean?" A note reads: Fayan commented differently, "You're lying." Congzhan brought up Dongshan's portrait inscription: "Merely looking at paper and ink, one is not a person of the mountain." A monk asked, "What is a person of the mountain?" Congzhan said, "Try to sketch it." The monk said, "If I weren't clever, I'd almost have been caught sketching." Congzhan said, "You are clever." The monk said, "What kind of mind-activity is this, Master?" Congzhan said, "Your coming words aren't generous." Congzhan saw a monk counting money and, extending his hand, said, "Give me one coin." The monk said, "How did the Master come to such a state?" Congzhan said, "I've come to such a state." The monk said, "If you've come to such a state, take one coin." Congzhan said, "Why have you come to such a state?" Congzhan asked a monk where he came from. The monk said, "From Guanyin in Jiangxi." Congzhan said, "Did you see Guanyin?" The monk said, "I saw him." Congzhan said, "Did you see him on the left side or the right side?" The monk said, "When seeing, I don't pass through left or right." A note reads: Fayan commented differently, "As the Master sees." A monk asked, "How is one to enter fire without burning and enter water without drowning?" Congzhan said, "If it were fire and water, you'd be burned and drowned." Congzhan asked the head cook, "How wide is the cauldron?" The cook said, "The Master should measure it." Congzhan made a measuring gesture with his hands. The cook said, "Don't deceive me, Master." Congzhan said, "You're the one deceiving me." A monk asked, "To reach the path of no-birth, one should know the original source. What is the original source?" Congzhan was silent for a long while, then turned and asked the attendant, "What did that monk just ask?" The monk repeated the question. Congzhan then shouted him out, saying, "I'm not deaf." A monk said, "I've recently entered the monastery—please, Master, show me the complete path of entry." Congzhan said, "If I were to show you completely, I'd have to bow to you." Congzhan saw a monk and said, "What karma did you create to grow so tall?" The monk said, "How short is the Master?" Congzhan crouched down in a short posture. The monk said, "Don't deceive people, Master." Congzhan said, "You're the one deceiving me." Congzhan sent his attendant to summon Elder Longshou, saying, "Come alone, don't bring your attendant." Longshou said, "If I'm not allowed to bring him, how could I part from him?" Congzhan said, "Such deep affection!" Longshou had no reply. Congzhan answered for him, "And further, I thank the elder's foremost disciple for transmitting the message." Congzhan resided at Baofu for about twelve years. The community never numbered fewer than seven hundred. His skill in responding to students and benefiting beings cannot be fully recorded here. The Min governor, holding him in great respect, memorialized the court to confer upon him the purple robe. In the third year of the Tiancheng era of the Tang dynasty (928 CE), he showed signs of a slight illness. When monks entered his room to pay respects, he said to them, "I've known you all for many years—what skill can you offer to save me?" A monk said, "There are many skills, but I've heard the Master doesn't know how to watch his diet." A note reads: Falamp commented differently, "Does the Master know how to watch his diet?" He also said to the assembly, "For these ten days, my energy has been failing. There's nothing else—it's just that the time has come." A monk asked, "Now that the time has come, does the Master go or stay?" Congzhan said, "Say it." The monk said, "Then I dare not be presumptuous." Congzhan said, "Lost the money, now suffer the punishment." With these words, he sat in full lotus and passed away. That was the twenty-first day of the third month.