---
title: "嘉泰普燈錄 · 隆興府黃龍普覺慧南禪師"
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/cmcy6an0f0go2l404olv48ye2"
---

### 隆興府黃龍普覺慧南禪師

> Longxing Fu Huanglong Pujue Huinan Chan Master

信之玉山人。族章氏。童齠深沈。年十一去家。師事定水智鑾。嘗侍鑾行次。見祠廟。輒杖擊而往。十九落髮受具。遠游至廬山。依歸宗寶．棲賢。諟逾三秋。渡淮謁三角澄。久之。分座。雲峰悅禪師勉趨石霜。至中道。聞石霜不事事。因寓福嚴。時賢禪師命典記室。賢歸寂。適慈明繼席。師出迎之。悚然。及聞其說法。乃貶剝諸方盡為邪解。皆師歷參所契證者。遂幡然曰。大丈夫心膂之間。豈可自為疑礙。造室求發藥。明揖坐。師固辭哀懇。明曰。書記參雲門禪。必善其旨。如放洞山三頓棒。是合喫。不合喫。云。合喫。曰。吾始疑不堪汝師。今乃可使拜之。復曰。洞山三頓棒即且置。那裏是趙州勘破婆子處。師擬對。明擊其口。師大悟。述偈呈之。留月餘辭去。時年三十五。初住同安。次擢歸宗．黃檗．黃龍。得大法者七十有九人。然在積翠庵所接者多。衲子趨風。相與交武。竭蹙于道。初受請日。三角遣僧來審師提唱之語。有曰。智海無性。因覺妄而成凡。覺妄元虗。即凡心而見佛。便爾休去。將謂同安無折合。隨汝顛倒所欲。南斗七。北斗八。僧歸。舉似澄。澄不懌。俄聞開堂。為慈明嗣。澄誓之。而三角徒侶棄去者過半。　上堂。問答罷。乃曰。未登此座。一事全無。纔登此座。便有許多問答。敢問大眾。只如一問一答。還當宗乘也無。若言當去。一大藏教豈無問答。為甚道教外別傳。傳上根輩。若言不當。適來許多問答。圖箇甚麼。行脚人當自開眼。勿使後悔。若論此事。非神通修證之能到。非多聞智慧之所談。三世諸佛只言自知。一大藏教詮注不及。是故靈山百千萬眾。獨許迦葉親聞。黃梅七百高僧。衣鉢分付行者。豈是汝等貪淫愚執勝負為能。夫出家者。須稟丈夫決烈之志。截斷兩頭。歸家穩坐。然後大開門戶。運出自己家財。接待往來。賑濟孤露。方有少分報佛深恩。若不然者。無有是處。以拂子擇禪床一下。遂布謝云云。　上堂。說妙談玄。乃大平之姦賊。行棒行喝。為亂世之英雄。英雄姦賊。棒喝玄妙。皆為剩物。黃檗門下總用不著。且道黃檗門下尋常用箇甚麼。喝一喝。　上堂。時人住處我不住。時人行處我不行。於此了然明的旨。須會全身入火坑。以拂子畫一畫。云。臭煙熢㶿。紅焰熾然。眼未明者。總在裏許。從上古聖。無非入生死坑中。向無明火裏提󳫠有情。汝等諸人且如何入。若人入得。可謂在火不燒。在水不溺。若入不得。非但不能自利。亦乃不能利他。既不能自利利他。圓頂方袍殊無利益。良久。召大眾。眾舉首。師曰。牛頭出。馬頭回。　上堂。眾集。久之。師曰。嘉魚在深處。幽鳥立多時。便下座。　上堂。撞鐘鐘鳴。擊鼓鼓響。大眾殷勤問訊。同安端然合掌。這箇是世法。那箇是佛法。咄。　上堂。有一人朝看華嚴。暮觀般若。晝夜精勤。無有暫瑕。有一人不參禪。不論議。拖箇破席日裏睡。於此二人同到黃龍。一人有為。一人無為。安下那一箇即是。良久。曰。功德天．黑暗女。有智主人。二俱不受。上堂。心王不妄動。六國一時通。罷拈三尺劒。休弄一張弓。擊禪床。下座。　上堂。大覺世尊道。我今為汝保任此事。終不虗也。汝等當勤精進。行此三昧。師曰。精進即不無諸人。作麼生是三昧。遂曰。迦葉糞埽衣。價直百千萬。輪王髻中寶。不直半文錢。以拂子一擊。下座。　僧問。一不去。二不住。請師道。曰。高祖殿前樊噲怒。云。恁麼則今日得遇和尚也。曰。仰面看天不見天。問。德山棒．臨濟喝。直至如今少人拈掇。請師拈掇。曰。千鈞之弩。不為鼷鼠而發機。云。作󱴀宗師。今朝有在。師便喝。僧禮拜。師曰。五湖衲子。一錫禪人。未到同安。不妨疑著。　問。舊歲已去。新歲到來。不涉二途。乞師指示。曰。東方甲乙木。　問。如何是黃龍境。曰。昨日方到此。未曾子細看。云。如何是境中人。曰。長者長。短者短。　師燕坐次。有僧侍立。師顧眎久之。曰。百千三昧。無量妙門。作一句說與汝。汝還信否。云。和尚誠言。安敢不信。師指其左曰。過這邊來。僧將趨。師喝曰。隨聲逐色。有甚了期。出去。一僧聞之。師趨入。師復理前語問之。亦云。安敢不信。師又指左曰。過這邊來。僧堅立不往。師喝曰。汝來親近我。反不聽我語。出去。　室中舉手問僧。我手何似佛手。垂足曰。我脚何似驢脚。人人盡有生緣。上座生緣在何處。學者莫有契其旨。叢林目之為黃龍三關。脫有酬者。師未嘗可否。人莫涯其意。有問其故。師曰。已過關者。掉臂徑去。安知有關吏。從吏問可否。此未透關者也。熈寧二年三月十六日。上堂辭眾。說偈語見續燈。至十七日。飯四祖慧日兩專使已。趺坐寢室前。大眾環擁。良久而化。七日闍維。得五色設利。塔千山之前嶂。閱世六十八。坐五十夏。大觀四年春。諡曰普覺。

> Faith: the man from Jade Mountain, of the Zhang clan. As a child, he was deeply introspective. At age eleven, he left home and became a disciple of Master Zhi Luan of the Ding Shui temple. Once, while accompanying his master on a journey, he saw a shrine and struck it with his staff before moving on. At nineteen, he took full ordination and journeyed far to Mount Lu, where he studied under Gui Zong Bao and Qi Xian for three years. Crossing the Huai River, he visited Master Cheng of the San Jiao temple, staying for a long time before taking a teaching seat there. Master Yue of Yun Feng encouraged him to go to Stone Fortress, but learning that its abbot was irresponsible, he stopped at Fu Yan Temple. There, Master Xian appointed him secretary. After Master Xian passed away, Ci Ming succeeded him. The man went out to greet Ci Ming but was startled. Hearing his teaching, which criticized all other methods as heresy, and seeing that this exposed the flaws in his own prior understanding, he cried out: "A great man should not let his mind be hindered!" He then sought instruction, but Ci Ming stubbornly refused. The man earnestly pleaded. Ci Ming said: "You, Secretary, have studied Yun Men's teaching. You must understand its essence. The story of Dong Shan receiving three blows with a staff: was it deserved, or not?" The man replied: "Deserved." Ci Ming said: "I was beginning to doubt if I could be your teacher. Now I can." He made the man bow. Then he asked: "Forget the three blows. Where is it that Zhao Zhou exposed the old woman?" As the man began to answer, Ci Ming struck him on the mouth. The man was greatly enlightened and composed a verse to offer Ci Ming. He stayed a month and then left. He was thirty-five. He first taught at Tong An Temple, then was promoted to Gui Zong, Huang Bo, and Huang Long. Seventy-nine of his students achieved great mastery. However, when at Ji Cui Hut, he received many visitors. Monks flocked to him, and he wearied himself in the Way. On his first day of teaching, Master Cheng sent a monk to investigate his words. The man said: "The ocean of wisdom has no nature. Due to delusion, one becomes a mortal. If one sees delusion is empty, one sees Buddha in the mortal mind. If you stop there, you would think Tong An has no teaching. But you can be as upside-down as you like. The Southern Dipper has seven stars, the Northern Dipper has eight." The monk reported this to Cheng, who was displeased. Hearing that the man had claimed Ci Ming as his teacher, Cheng vowed against him, and more than half of Master Cheng's disciples left him. \*\*Teaching Session.\*\* After the question and answer period, the Master said: "Before I ascended this seat, there was nothing at all. The moment I sit here, there are all these questions. I ask the assembly: do these questions and answers belong to the ultimate teaching? If you say yes, the entire Buddhist canon is full of questions and answers. Why then is the teaching said to be a special transmission outside the scriptures, given to those of highest capacity? If you say no, then what is the purpose of all these questions just now? You travelers on the path must open your own eyes. Do not regret it later. As for this matter, it is not reached by miraculous powers, cultivation, or realization. It is not spoken by extensive learning or wisdom. The Buddhas of the three times only say they know it themselves. The entire canon cannot explain it. Therefore, at Vulture Peak with its hundreds of thousands of people, only Kashyapa was permitted to personally hear it. Among the seven hundred eminent monks at the Fifth Patriarch's temple, the robe and bowl were given to the attendant. Is this the same as your pursuing worldly desires and competing for superiority? Those who leave home must have the resolute spirit of a great man. Cut off both extremes, return home and sit in peace. Then open the gate wide and bring out your own family wealth to receive all who come, to aid the orphaned and the poor. Only then can you repay a small portion of the Buddha's deep kindness. If not, there is no benefit." With the whisk he tapped the meditation seat once, expressed his gratitude, and descended. \*\*Teaching Session.\*\* "Speaking of the wonderful and discussing the profound is the great traitor in times of peace. Using the staff and shouting is the hero in chaotic times. Heroes, traitors, staffs, shouts, mystery, wonder—all are surplus. In Huang Bo's community, none of these are used. So what does Huang Bo's community use every day?" He gave a shout. \*\*Teaching Session.\*\* "Where the common person dwells, I do not dwell. Where the common person walks, I do not walk. If you understand this clearly, you must then enter the burning pit with your whole body." He drew a line with his whisk. "The foul smoke billows, the red flames blaze. Those whose eyes are not yet open are inside there. The ancient sages all entered the pit of birth and death, and into the fire of ignorance, to guide sentient beings. How will you enter? If you can enter, you can be unharmed by fire and undrowned by water. If you cannot enter, you cannot help yourself, let alone help others. If you cannot help yourself or others, what is the use of your round head and square robe?" After a silence, he called to the assembly. They looked up. The Master said: "An ox's head appears. A horse's head comes back." \*\*Teaching Session.\*\* The assembly gathered. After a long time, the Master said: "The good fish are in the deep waters. The secluded bird has stood for a long time." He then descended the seat. \*\*Teaching Session.\*\* "Strike the bell, it rings. Beat the drum, it sounds. The assembly earnestly bows in greeting. Tong An sits calmly with palms together. This is the worldly truth. Where is the ultimate truth?" He gave a "Hmph!" \*\*Teaching Session.\*\* "There is one person who studies the Avatamsaka Sutra in the morning and the Prajñā Sutra in the evening, diligent day and night without a moment's rest. There is another person who does not meditate, does not discuss, but drags a broken mat and sleeps all day. These two people both come to Huang Long. One is active, the other is passive. Which one do you accept?" After a long pause, he said: "Virtue and darkness are two women. The wise master accepts neither." He struck the seat and descended. \*\*Teaching Session.\*\* "The mind-king does not move, and all six directions are instantly at peace. Lay down your three-foot sword. Stop playing with the bow." He struck the seat and descended. \*\*Teaching Session.\*\* "The Great Enlightened World-Honored One said: 'I now guarantee this matter for you. It is never false. You must be diligent and practice this samadhi.'" The Master said: "Diligence—I don't doubt you have it, good people. But what is samadhi?" He then said: "Kashyapa's rag-patch robe is worth a thousand, ten thousand. The jewel in a wheel-turning king's top-knot is not worth half a coin." He struck with his whisk and descended. A monk asked: "Not going forward, not stopping—Master, please speak." The Master said: "In front of Emperor Gao Zu's hall, Fan Kuai is enraged." The monk said: "Then today I have met the Master." The Master said: "Look up at the sky, but do not see the sky." A monk asked: "De Shan's staff, Lin Ji's shout—to this day few can grasp them. Please, Master, grasp them." The Master said: "A thousand-pound crossbow is not fired at a rat." The monk said: "A great teacher is truly here today." The Master gave a shout. The monk bowed. The Master said: "Monks of the five lakes, ascetics with a single staff—before you arrive at Tong An, you should rightly harbor doubt." A monk asked: "The old year has passed, the new year has come. Not falling into either framework, I beg your instruction." The Master said: "In the east, the wood of the first heavenly stem and the first earthly branch." A monk asked: "What is the realm of Huang Long?" The Master said: "I only arrived here yesterday, haven't had time to look carefully yet." The monk said: "What is the person within the realm?" The Master said: "The tall are tall, the short are short." The Master was sitting quietly. A monk stood attending. The Master looked at him for a long time, then said: "The hundreds of thousands of samadhis and the infinite wonderful gateways—if I say them all in one sentence for you, would you believe it?" The monk said: "The Master speaks the truth. How could I dare not believe?" The Master pointed to his left and said: "Come over here." The monk started to move. The Master shouted: "Running after sounds and chasing forms—when will this end? Get out!" Another monk heard this and came in quickly. The Master repeated the same question. The monk also said: "How dare I not believe?" The Master again pointed left. "Come over here." The monk stood firm and did not go. The Master shouted: "You come to draw near to me, but you don't listen to my words. Get out!" In his room, he once raised his hand and asked a monk: "How is my hand like the hand of a Buddha?" Letting his foot hang down, he said: "How is my foot like the foot of a donkey?" "Everyone has the conditions of their birth. Where are your conditions, venerable one?" Scholars could not grasp his meaning. In Buddhist circles, this was called the "Three Barriers of Huang Long." If someone did respond, the Master neither approved nor disapproved. People could not fathom his intent. Someone asked why. The Master said: "One who has already passed the barrier walks straight on with swinging arms. How would he know about the gatekeeper? Asking the gatekeeper whether his answer is right or wrong—this is one who has not yet broken through." On the sixteenth day of the third month, in the second year of the Xi Ning era, he gave a teaching session to bid farewell, reciting a verse. On the seventeenth, after a meal for the two envoys from Si Zu and Hui Ri temples, he sat upright in front of his room. The assembly crowded around him. After a long time, he passed away. Seven days later, he was cremated, and five-colored relics were found. His stupa was built on the front peak of Mount Gan. He lived sixty-eight years and sat for fifty summers. In the spring of the fourth year of the Da Guan era, he was posthumously given the name "Pu Jue" (Universal Awakening).