---
title: "聯燈會要 · 六祖惠能大師"
description: "聯燈會要是中國禪宗重要的燈錄體史書，由南宋臨濟宗僧悟明於1183年編撰完成。該書匯集了北宋景德傳燈錄和天聖廣燈錄等內容，以問答聯句的形式輯錄了過去七佛至南宋孝宗時期六百餘位禪宗祖師的機緣語錄，故名聯燈。其內容精煉，突出禪宗心法傳承，是研究禪宗思想史和語錄的重要文獻。它與五燈會元並稱，對後世燈錄編纂影響深遠，在佛教史上佔有崇高地位。"
url: "https://rushiwowen.co/en/r/cmcxzwo3e05all804aipcegok"
---

### 六祖惠能大師凡八

> Master Huineng, the Sixth Patriarch<note>eight total</note>

辛州盧氏子。得法之後。晦跡于南海法性寺。偶風颺剎幡。有二僧對論。一云風動。一云幡動。往復曾未契理。師云。不是風動。不是幡動。仁者心動。二僧悚然。

> A native of Lu family in Xinzhou, after attaining enlightenment, he concealed his identity at the Faxing Temple in Nanhai. One day, as the wind blew the temple banner, two monks debated its movement—one claimed the wind moved, the other said the banner moved. Their arguments went back and forth without reaching the truth. The master said, "It is neither the wind moving nor the banner moving; it is your minds that are moving." The two monks were deeply startled.

雪峯云。祖師龍頭虵尾。好與二十棒。太原孚侍立。不覺咬齒。峯云。我恁麼道。也好與二十棒。

> Xuefeng said, "The Patriarchs' beginning is like a dragon's head, but their ending is like a snake's tail. They deserve twenty strokes of the stick." Fuzhou Fu stood by, and unknowingly clenched his teeth. Xuefeng said, "What I just said—this too deserves twenty strokes of the stick."

巴陵鑒云。祖師道。不是風動。不是幡動。既不是。風幡向甚麼處著。有人與祖師作主。出來與巴陵相見　雪竇云。風動幡動。既是風幡。向甚麼處著。有人與巴陵作主。出來與雪竇相見。

> Baling Jian said: “The Patriarch said, 'It is not the wind that moves, nor the banner that moves.' If it is neither, then where do the wind and banner rest? If there is someone who can stand as master alongside the Patriarch, let them come forward and meet with Baling.” Xuedou said: “The wind moves, the banner moves. Since it is the wind and banner, where do they rest? If there is someone who can stand as master alongside Baling, let them come forward and meet with Xuedou.”

保寧勇頌云。蕩蕩一條官驛路。晨昏曾不禁人行。渾家不是不進步。無柰當門荊棘生。

> Baoning Yong's verse says: A wide open road, an official highway— At dawn and dusk, no one is barred from passing. It's not that travelers refuse to step forward, But thorns have grown right at the doorstep.

示眾云。諸善知識。汝等各各靜心。聽吾說法。汝等諸人。自心是佛。更莫狐疑。外無一物。而能建立。皆是本心。生萬種法。故經云。心生種種法生。心滅種種法滅。若欲成就種智。須達一相三昧。一行三昧。若於一切處。而不住相。彼相中。不生憎愛。亦不取捨。不念利益成壞等事。安閑恬靜。虗融澹薄。此名一相三昧。若於一切處。行住坐臥。純一直心。不動道場。真成淨土。名一行三昧。若人具二三昧。如地有種。能含藏長養。成就其實一相一行。亦復如是。我今說法。猶如時雨。溥潤大地。汝等佛性。譬如種子。遇茲沾洽。悉皆發生。承吾旨者。決獲菩提。依吾行者。定證妙果。

> I address the assembly, saying: "Good and wise friends, each of you quiet your minds and listen to my discourse. All of you—your own mind is Buddha. Do not harbor doubt. There is not a single thing outside that can establish anything. All dharmas arise from the fundamental mind. Thus, the sutra says: 'When the mind arises, all dharmas arise; when the mind ceases, all dharmas cease.' If you wish to accomplish the wisdom of all-knowing, you must penetrate the Samadhi of One Mark and the Samadhi of One Practice. If, in all places, you do not abide in marks, and in those marks you neither generate aversion nor attachment, neither grasp nor reject, and do not dwell on matters of gain, loss, success, or ruin—but remain serene, tranquil, empty, and at ease—this is called the Samadhi of One Mark. If, in all places—whether walking, standing, sitting, or lying down—you maintain a straight, unwavering mind, without shifting from the seat of enlightenment, and truly accomplish the Pure Land, this is called the Samadhi of One Practice. If a person possesses these two samadhis, it is like soil having seeds, able to store, nourish, and mature them. The realization of the fruit of the One Mark and One Practice is likewise. My present discourse is like timely rain, moistening the great earth. Your Buddha-nature is like seeds, which, upon meeting this moisture, all sprout and grow. Those who grasp my intent will surely attain Bodhi. Those who practice according to my teachings will certainly realize the wondrous fruit."

示眾云。吾有一物。無頭無尾。無名無字。無背無面。諸人還識麼。

> The teacher addressed the assembly, saying: "I have a thing—no head, no tail, no name, no label, no back, no front. Do any of you recognize it?"

時荷澤神會。出云。是諸法之本源。乃神會之佛性。師打一棒云。這饒舌沙彌。我喚作一物尚不中。豈況本源佛性。此子向後。設有把茆盖頭。也只成得箇知解宗徒。

> At that time, Heze Shenhui came forward and said, "This is the source of all phenomena—this is Shenhui's Buddha-nature." The Master struck him with a staff and said, "You talkative novice! I wouldn't even call it a thing, let alone the source or Buddha-nature. This child, even if he later builds a thatched hut over his head, will only become a follower of intellectual understanding."

法眼云。古人受記人。終是不錯。如今立知解為宗。即荷澤也。

> Fayan said: “The ancients, in receiving predictions, were never mistaken. Nowadays, if one establishes intellectual understanding as the core doctrine, that is the approach of Heze.”

唐中宗。遣內侍薛簡詔祖。祖辭疾不赴。簡云。京師禪德皆云。欲得會道。必須坐禪習定。若不因禪定。而得解脫者。未之有也。未審如何。師云。道由心悟。豈在坐也。經云。若見如來。若坐若臥。是行邪道。何故。無所從來。亦無所去。若無生滅。是如來清淨禪。諸法空寂。是如來清淨坐。究竟無證。豈況坐耶。簡云。弟子回京。主上必問。願和尚指示心要。傳奏聖人。及京城道學者。譬如一燈。然百千燈。冥者皆明。明明無盡。師云。道無明暗。明暗是代謝之義。明明無盡。亦是有盡。簡云。明論智慧。暗況煩惱。修道之人。儻不以智慧。照破煩惱。無始生死。憑何出離。師云。若以智慧。照破煩惱者。此是二乘見解。羊鹿等機。上智大根。悉不如是。簡云。如何是大乘見解。師云。明與無明。凡夫見二。智者了達其性無二。無二之性。即是實性。實性者。處凡愚而不減。在賢聖而不增。住煩惱而不亂。居禪定而不寂。不斷不常。不來不去。不在中間。及其內外。不生不滅。性相如如。常住不遷。名之曰道。簡云。師說不生不滅。何異外道。師云。外道所說。不生不滅。將滅止生。以生顯滅。滅猶不滅。生說無生。我說不生不滅者。本自無生。今亦無滅。所以不同外道。欲知心要。但一切善惡。都莫思量。自然得入。清淨心體。湛然常寂。妙用恒沙。簡蒙指教。豁然大悟。禮辭還闕。奏師語。詔賜袈裟絹帛寶鉢。以謝。

> Emperor Zhongzong of Tang sent his attendant official Xue Jian to summon the Patriarch with an imperial edict. The Patriarch declined, citing illness, and did not go. Xue Jian said, "The meditation masters of the capital all say that if one wishes to understand the Way, one must sit in meditation and practice concentration. Without relying on meditative concentration, there has never been anyone who attained liberation. May I ask what you think of this?" The Master said, "The Way is realized through the mind—what does it have to do with sitting? The sutra says, 'If you see the Tathāgata while sitting or lying down, you are practicing a wrong path.' Why? Because the Tathāgata comes from nowhere and goes nowhere. When there is no arising and no ceasing, that is the Tathāgata's pure meditation. When all dharmas are empty and still, that is the Tathāgata's pure sitting. Ultimately, there is nothing to attain—how much less does sitting matter?" Xue Jian said, "When I return to the capital, the emperor will surely question me. I beg you, Master, to teach me the essential points of the mind, so that I may convey them to the emperor and to those in the capital who study the Way. It is like lighting one lamp to kindle a hundred thousand more—all that were dark become bright, and brightness continues without end." The Master said, "The Way has no darkness or brightness. Brightness and darkness are terms of alternation. The idea of brightness continuing without end is itself a form of ending." Xue Jian said, "Brightness is compared to wisdom, darkness to affliction. For those who cultivate the Way, if they do not use wisdom to illumine and destroy affliction, how can they escape the beginningless cycle of birth and death?" The Master said, "If one uses wisdom to illumine and destroy affliction, this is the view of the two lesser vehicles—the capacity of sheep and deer. Those of superior wisdom and great roots do not take this approach." Xue Jian asked, "What then is the view of the Great Vehicle?" The Master said, "Brightness and no-brightness—ordinary people see them as two, but the wise understand that their nature is not two. The nature that is not two is the true nature. This true nature decreases not among the foolish, increases not among the wise, is not disturbed amidst affliction, and is not stilled in meditation. It is neither permanent nor extinct, neither coming nor going, neither in the middle nor within or without. It is unborn and unceasing, with nature and appearance ever alike, abiding constantly without change—this is called the Way." Xue Jian said, "Master, you speak of unborn and unceasing—how is this different from the views of the heretics?" The Master said, "What the heretics call unborn and unceasing means using ceasing to stop arising and using arising to show ceasing—so that ceasing is still not really ceasing, and arising is spoken of as no-arising. What I mean by unborn and unceasing is that it was originally unborn and now also unceasing. Therefore it differs from the heretics. If you wish to know the essential point of the mind, simply do not think of any good or evil at all. Then you will naturally enter the pure mind-essence, serene and eternally still, its wondrous functions as countless as the sands of the Ganges." Xue Jian, having received this instruction, was suddenly and thoroughly enlightened. He paid his respects, took his leave, and returned to the palace. He reported the Master's words to the emperor, who then issued an edict bestowing a robe, silk, and a precious alms bowl as tokens of gratitude.

僧問黃梅意旨。甚麼人得。師云。會佛法人得。僧云。和尚得否。師云。我不得。僧云。和尚為甚麼不得。師云。我不會佛法。

> A monk asked, "What about the meaning of Huangmei's teaching? Who can attain it?" The master said, "Those who understand the Buddha's teachings can attain it." The monk asked, "Have you, master, attained it?" The master said, "I have not." The monk asked, "Why haven't you, master, attained it?" The master said, "I do not understand the Buddha's teachings."

師於先天元年。告眾云。吾受忍大師衣法。今為汝說。汝等性根純熟。決定不疑。堪任大事。聽吾偈云。心地含諸種。溥雨悉皆萌。頓悟花情已。菩提果自成。

> The Master spoke in the first year of the Xiantian era, saying to the assembly: "I have received the robe and the Dharma from the Great Master Ren. Now I will explain this to you. Your natures and roots are mature and pure, and you have firm faith without doubt. You are capable of undertaking the great matter. Listen to my verse: The mind-ground holds all seeds, Under the universal rain, all sprout. When the flowers of sudden enlightenment bloom, The fruit of Bodhi naturally forms."

復云。其法無二。其心亦然。其道清淨。亦無諸相。汝等慎勿觀靜。及空其心。此心本淨。無可取捨。各自努力。

> Also I say to you: the Dharma is not two, and so is the mind. The path is pure and free of all appearances. Do not be attached to stillness, nor empty your mind. This mind is originally pure—there is nothing to grasp or let go of. Strive each on your own.

師於先天二年。七月一日。謂門人云。吾欲歸辛州。汝等速理舟楫。時大眾哀慕。乞師且住。師云。諸佛出現。猶示涅槃。有來必去。理固常然。吾此形骸。歸必有所。眾云。師從此去。早晚却回。師云。葉落歸根。來時無口。

> The Master, on the first day of the seventh month in the second year of the Xiantian era, said to his disciples, "I wish to return to Xinzhou. Prepare the boats at once." The assembly, filled with sorrow and longing, begged him to stay a while longer. The Master said, "Even the Buddhas, when they appear in the world, still show the way of Nirvana. What comes must go—this is the eternal truth. This body of mine will return to its place in the end." The disciples asked, "Master, if you leave now, when will you come back?" The Master replied, "Leaves fall, returning to their roots; when I come again, there will be no mouth."

法雲秀云。非但來時無口。去時亦無鼻孔。

> Fayunxiu said: "Not only did they have no mouth when they came, but when they left, they also had no nostrils."

眾復問。師之法眼。何人傳授。師云。有道者得。無心者通。

遂歸辛州國恩寺。沐浴跏趺順寂。即其年。八月三日也。俗壽七十六。歸塔于韶州寶林。勑諡大鑑禪師。

> He then returned to Guoen Temple in Xinzhou. After bathing, he sat in meditation and passed away peacefully. This occurred on the third day of the eighth month that year. He was seventy-six years old. His remains were enshrined in a stupa at Baolin Temple in Shaozhou. He was posthumously honored with the title "Great Mirror Chan Master."