---
title: "嘉泰普燈錄 · 鎮江府金山達觀曇穎禪師"
description: "嘉泰普灯录由南宋高僧正受编撰于嘉泰年间，是继五灯会元后重要的禅宗灯录体史书。全书三十卷，收录历代禅师机缘语录、行实传记及偈颂，涵盖临济、云门等宗派，以普照禅法、嘉惠学人为宗旨。它系统传承了禅宗法脉与思想，是研究宋代禅宗历史与思想的重要文献，在佛教史上具有承前启后的地位，与五灯会元并称为禅宗灯录双璧。"
url: "https://rushiwowen.co/en/r/cmcy6amxf0glkl404h43tipzv"
---

### 鎮江府金山達觀曇穎禪師

錢塘人也。族丘氏。於隆興寺得度。神宇凜然。甞通內外墳典。出游師席。首謁大陽明安。問。洞上所立偏正君臣。當明何事。曰。父母未生時事。云。如何體會。曰。夜半正明。天曉不露。師忙然。乃往石門。理前語云。未審師意如何。曰。不道不是。但口門窄。滿口說未盡耳。云。如何是父母未生時事。曰。糞墼子。云。如何是夜半正明。天曉不露。曰。牡丹華下睡貓兒。師愈疑。一日。以石頭執事元是迷。契理亦非悟問之。門曰。你道此語是藥語。是病語。云。是藥語。門叱曰。汝尚以病為藥。豈知祖師透脫意。師聞。灑然云。如何受用。曰。語不離窠臼。焉能出蓋纏。師歎曰。纔涉唇吻。便落意思。皆是死門。終非活路。即再拜禮辭。初住舒之爐峰。次遷因聖．隱靜暨雪竇．金山。　上堂。舉。身是菩提樹。心如明鏡臺。時時勤拂拭。莫使惹塵埃。又道菩提本無樹。明鏡亦非臺。本來無一物。何假拂塵埃。師曰。此二尊宿同床打睡。各自做夢。喫茶去。上堂。諸方鈎又曲。餌又香。奔湊猶如蜂抱王。因聖這裏鈎又直。餌又無。猶如水底捺葫蘆。舉拄杖作釣魚勢。曰。深水取魚長信命。不曾將酒祭江神。擲拄杖。下座。　上堂。舉。長沙岑和尚與仰山翫月次。仰云。人人盡有這箇。只是用不得。沙云。恰是倩汝用去。仰云。師叔作麼生用。沙踏倒仰山。山云。一似箇大蟲。師曰。仰山喚作大蟲。因聖道似箇狂狗。　上堂。山僧門庭別。已改諸方轍。為文殊拔出眼裏楔。教普賢休嚼口中鐵。勸人放開髂虵手。與汝斫却繫驢橛。駐意擬思量。喝曰。揑。揑。參。　上堂。始從鹿野苑。終至䟦提河。於是二中間。未甞說一字。師曰。世尊只知靈龜曳尾。後人不覺見兔守株。　上堂。萬里長途去不回。此人空道已心灰。若從因聖門前過。須解逢春却再來。　僧問。如何是向去底人。曰。從歸青嶂裏。不出白雲來。云。如何是却來底人。曰。自從游紫陌。誰肯隱青山。　問。如何是奪人不奪境。曰。家裏已無回日信。路邊空有望鄉牌。云。如何是奪境不奪人。曰。滄海盡教枯到底。青山直得碾為塵。云。如何是人境兩俱奪。曰。天地尚空秦日月。山河不見漢君臣。云。如何是人境俱不奪。曰。鶯囀千林華滿地。客游三月草侵天。　問。如何是和尚家風。曰。伸手不見掌。云。忽遇仙陀客來又作麼生。曰。對面千里。　問。師唱誰家曲。宗風嗣阿誰。曰。臨濟。云。恁麼則谷隱的子也。曰。德山。　問。亡僧遷化向甚麼處去。曰。驢胎馬腹。云。以何為驗。曰。種如是因。獲如是果。　問。臨濟入門便喝。德山入門便棒。未審和尚如何為人。曰。靈雲見桃華。云。莫是和尚為人處也無。曰。趙州對栢樹。　問。如何是長法身。曰。拄杖長六尺。云。如何是短法身。曰。筭子短三寸。云。恁麼則法身有二去也。曰。更有方圓在。　問。馬大師一喝。百丈三日耳聾。意旨如何。曰。我平生不曾著人喝。一生耳聾。云。如何領會。曰。近來又眼暗。太子少保李公端愿甞舘之內園。日夕問道。故公卿求發藥者。隨機開示。悉令契入。其辯才無礙。王文康公．夏英公諸鴻儒。咸事以師禮。錄其語曰登門集。嘉祐四年除夜。遣侍者持書別揚州刀景純學士。明旦當行。厚自愛。刀發緘駭然。急遣吏馳書報之。船將抵岸。師欣然登座。敘出世本末。及謝其輔贊者。囑令進修。遂舉監寺賢公補處。下座。讀力學士書畢。大眾擁至丈室。加趺而逝。五年元日也。世壽七十有五。僧臘五十有三。

> He was from Qiantang, his family name was Qiu. He received ordination at Longxing Temple, and his bearing was dignified and awe-inspiring. He thoroughly studied both Buddhist and secular classics. As he traveled to study under various teachers, he first visited Dayang Ming'an. He asked, "The principles of 'partial and correct' and 'prince and minister' established by Dongshan—what do they illuminate?" Ming'an replied, "The matter before your parents gave birth to you." The monk asked, "How can one realize this?" Ming'an said, "At midnight, it is clearly bright; at dawn, it remains concealed." The master was bewildered. He then went to Shimen and brought up his previous question: "What is your intention, Master?" Shimen said, "It's not that it's wrong, but my mouth is too narrow—I can't say it all." The monk asked, "What is the matter before one's parents give birth?" Shimen replied, "A clod of dung." The monk asked, "What is 'at midnight, clearly bright; at dawn, concealed'?" Shimen said, "A cat sleeping under a peony blossom." The master grew even more confused. One day, he raised the saying, "To cling to the tasks of Shitou is confusion; to merge with principle is not enlightenment," and asked about it. Shimen said, "Do you think this saying is medicinal words or sick words?" The monk replied, "It is medicinal words." Shimen scolded him, "You still mistake sickness for medicine—how could you know the ancestors' meaning of transcendence?" Hearing this, the master was suddenly enlightened and said, "How should one then apply it?" Shimen said, "If your words don't leave the nest, how can you escape the covering and entangling?" The master sighed, "As soon as you involve your lips and tongue, you fall into mental constructs. These are all dead doors, ultimately no path to life." He then bowed in gratitude and took his leave. Initially abiding at Lu Peak in Shu, he later moved to Yinsheng, Yinjing, Xuedou, and Jinshan. One day at the hall, he cited: "The body is the Bodhi tree, the mind is a bright mirror stand. Always polish it diligently; don't let dust alight." And also: "Bodhi originally has no tree, a bright mirror also has no stand. Originally there is not a single thing—why need to wipe away dust?" The master said, "These two venerable ones lie asleep in the same bed, each dreaming their own dream. Have some tea." Another day at the hall: "Everywhere else, the hook is curved and the bait is fragrant—people swarm like bees around the queen. Here at Yinsheng, the hook is straight and there is no bait—it's like pressing a gourd underwater." He raised his staff, making a fishing gesture, and said, "In deep water, catching fish relies on fate; never do I offer wine to the river god." He cast down his staff and descended from the seat. Another day at the hall: He cited the story of Changsha Gen and Yangshan playing with the moon. Yangshan said, "Everyone has this, but they just can't use it." Changsha replied, "Exactly what I'd ask you to use." Yangshan said, "Uncle, how do you use it?" Changsha kicked Yangshan down. Yangshan said, "Just like a tiger." The master said, "Yangshan called it a tiger; here at Yinsheng, we'd call it a mad dog." Another day at the hall: "This mountain monk's style is different—I've already changed the tracks of all directions. For Manjushri, I pull out the wedge in his eye. Teach Samantabhadra to stop chewing the iron in his mouth. Encourage people to let go of their death-grip; for you, I cut the post that ties the donkey. If you pause to deliberate and think..." He shouted, "Squeeze! Squeeze! Investigate!" Another day at the hall: "Beginning at Deer Park, ending at the River Bhadrabit—in the interval, not a single word was spoken." The master said, "The World-Honored One only knew how to drag his tail like a tortoise; later people, not understanding, saw a rabbit and guarded the stump." Another day at the hall: "Walking a thousand miles without return, such a person wrongly claims their mind is dead. But if they pass by Yinsheng's gate, they must yet turn back when spring comes again." A monk asked, "What is the person who goes away?" The master replied, "Returning, he enters the green mountains; not coming out from the white clouds." The monk asked, "What is the person who comes back?" The master replied, "Since traveling the purple avenues, who would willingly hide in the green hills?" A monk asked, "What is 'taking away the person without taking away the environment'?" The master replied, "At home, there is already no letter of return; by the roadside, in vain there stands a sign for one's hometown." The monk asked, "What is 'taking away the environment without taking away the person'?" The master replied, "Let the blue sea dry up completely; let the green mountains be ground to dust." The monk asked, "What is 'taking away both person and environment'?" The master replied, "The heavens and earth are still empty of Qin's sun and moon; the mountains and rivers no longer see Han's ruler and ministers." The monk asked, "What is 'taking away neither person nor environment'?" The master replied, "Orioles sing among a thousand groves; flowers carpet the ground. The traveler wanders in the third month; grass touches the sky." A monk asked, "What is the master's family style?" The master replied, "Stretch out your hand but can't see your palm." The monk asked, "If you suddenly meet a clever guest, what then?" The master replied, "Face to face, yet a thousand miles apart." A monk asked, "In whose tune does the master sing? To whom do you trace your lineage?" The master replied, "Linji." The monk said, "Then you are the descendant of Guyin." The master replied, "Deshan." A monk asked, "When a deceased monk is transformed, where does he go?" The master replied, "A donkey's womb, a horse's belly." The monk asked, "What is the proof?" The master replied, "Plant such a cause, obtain such a fruit." A monk asked, "Linji would shout as soon as someone entered the door; Deshan would strike. What is the master's way of teaching people?" The master replied, "Lingyun saw the peach blossom." The monk asked, "Is that your way of teaching people?" The master replied, "Zhaozhou said, 'Cypress tree.'" A monk asked, "What is the long dharma body?" The master replied, "My staff is six feet long." The monk asked, "What is the short dharma body?" The master replied, "The thumb is three inches short." The monk said, "Then the dharma body has two forms." The master replied, "There is also round and square." A monk asked, "When Grand Master Mazu shouted, Baizhang was deaf for three days. What is the meaning?" The master replied, "In my whole life, I've never been shouted at by anyone—yet I've been deaf all my life." The monk asked, "How should one understand?" The master replied, "Recently, I've also gone blind in one eye." The Junior Guardian of the Heir Apparent, Li Duan-yuan, once hosted him at an inner garden, asking about the Way day and night. Thus, when nobles sought medicine for their afflictions, the master would respond according to their conditions and guide them all. His eloquence was unimpeded. The grand councilors Wang Wen-kang and Xia Ying-gong, among other great scholars, all treated him with the respect due to a teacher. His recorded sayings were compiled as \*The Collected Records of the Gate Visitors\*. On New Year's Eve of the fourth year of the Jiayou era (1059 CE), he sent an attendant with a letter to bid farewell to Scholar Dao Jing-chun of Yangzhou: "Tomorrow morning I shall depart—take good care of yourself." Dao opened the seal, startled, and hurriedly sent a messenger back with a letter. As the messenger's boat was about to dock, the master joyfully ascended the seat. He recounted his life's journey as a monk and thanked those who had supported him, urging them to continue practicing. He appointed Supervisor Xian as his successor, then descended from the seat. After reading Scholar Li Li's letter aloud to the congregation, the crowd pressed toward his quarters as he entered and sat in full lotus. He passed away. This was the first day of the fifth year of the Jiayou era (1060 CE). He was seventy-five years old by worldly reckoning and had fifty-three years as a monk.