---
title: "宏智禪師廣錄 · 勅諡宏智禪師行業記"
description: "宏智禅师广录由宋代高僧集成等人编撰，收录了宏智正觉禅师的语录、诗文和禅法要义。宏智正觉是曹洞宗重要代表人物，活跃于南宋时期，提倡默照禅法，主张静默观心与般若智慧相结合。该书系统阐述其禅学思想，涵盖坐禅仪轨、公案评唱及修行指导，是研究宋代曹洞宗禅法的重要文献。作为禅宗典籍，它在中国佛教史上具有深远影响，尤其对默照禅的传播起到关键作用，至今仍为禅修者提供重要参考，体现了宋代禅宗融合教观与实修的特色。"
url: "https://rushiwowen.co/en/r/cmcyhsatr01sild0447a0u6oc"
---

### 勅諡宏智禪師行業記

> Record of the Life and Deeds of Chan Master Hongzhi, Bestowed by Imperial Decree

宣和六年。向公子諲。使發運事。夢僧導至古寺。金其牓曰隰州。莫測也。秋九月。泗洲普照王寺。闕住持者。向公聞長蘆第一座僧正覺倡曹洞宗衲子信嚮。具疏與帖。請補其處。既至。問其鄉里曰隰州。始悟昨夢。愈加敬禮。師蓋自此七坐道場。名振天下。嗚乎達人大士。出應於世為人天師。夫豈偶然也哉。師姓李氏。母趙誕師之夕。光出於屋。人皆異之。七歲誦書日數千言。少日遂通五經。祖寂父宗道。久參積翠老南之子佛陀遜禪師。甞指師謂其父曰。此子超邁不群。非塵埃中人。宜令出家。異日必為大法器。十一歲得度於同郡淨明寺本宗。十四歲得戒於晉州慈雲寺智瓊。十八歲出游諸方。訣其祖曰。若不發明大事。誓不歸矣。至晉絳間。或以無憑沮師。邑尹見師英拔。因以所執扇示之曰。為我下一轉語。師應聲援筆書偈其上。尹大喜為請憑以行。渡河之洛。坐夏於少室山。日擷蔬茹。供給病僧。蔬且盡則採藥苗繼之。游龍門遇鄉僧。挽師同歸。師曰。出家行脚。本為參尋知識了生死事。鄉關非所懷也。腰包徑至汝州香山成枯木。一見深所器重。一日聞僧誦蓮經。至父母所生眼悉見三千界。瞥然有省。急詣丈室陳所悟。山指臺上香合曰。裏面是甚麼物。師曰。是甚麼心行。山曰。汝悟處又作麼生。師以手畫一圓相呈之。復拋向後。山曰。弄泥團漢。有甚麼限。師云錯。山曰。別見人始得。師應喏喏。丹霞淳禪師。道價方盛。師乃造焉。霞問。如何是空劫已前自己。師曰。井底蝦䗫吞却月。三更不借夜明簾。霞曰。未在更道。師擬議。霞打一拂子云。又道不借。師忽悟作禮。霞云。何不道取一句子。師云。某甲今日失錢遭罪。霞云。未暇得打爾。且去。時二十三歲矣。霞退居唐州大乘。師從焉。住山昇和尚。亦淳之嗣子。舉師。

> In the sixth year of the Xuanhe era, Minister Xiang Gongyin was appointed as the Transport Commissioner. He dreamt that a monk led him to an ancient temple, where a golden plaque read "Xizhou." He could not fathom its meaning. In the autumn, in the ninth month, the Puzhao Wang Temple in Sizhou was in need of an abbot. Minister Xiang heard that the first seat of Changlu Monastery, the monk Zhengjue, was a leading figure of the Caodong school, revered by many monks. He prepared an official invitation and a letter, requesting him to fill the position. When Zhengjue arrived, Minister Xiang asked about his hometown, and he replied, "Xizhou." Only then did Minister Xiang realize the meaning of his previous dream, and his respect deepened. From then on, the master served as abbot at seven monasteries, and his fame spread throughout the land. Ah, when a great sage appears in the world to serve as a teacher for humans and gods, how could it be mere chance? The master’s surname was Li. On the night his mother, Lady Zhao, gave birth to him, a light shone from the house, astonishing everyone. At seven years old, he could recite thousands of words of scripture daily. In his youth, he mastered the Five Classics. His grandfather, Ji, and his father, Zongdao, had long studied under the Zen master Buddha Xun, a disciple of the elder Nan of Jicui. The master once pointed at the child and said to his father, "This child is extraordinary, not of this dusty world. He should be ordained as a monk. In the future, he will surely become a great vessel of the Dharma." At eleven, he was tonsured under the guidance of his own lineage at Jingming Temple in his hometown. At fourteen, he received full ordination from Zhiqiong at Ciyun Temple in Jinzhou. At eighteen, he traveled to various places, vowing to his grandfather, "If I do not attain enlightenment on the great matter, I will never return." When he reached the area between Jin and Jiang, someone tried to dissuade him, claiming he lacked credentials. The local magistrate, impressed by the master’s exceptional demeanor, showed him the fan he was holding and said, "Give me a turning phrase." The master immediately picked up a brush and wrote a verse on the fan. The magistrate was delighted and issued him a travel permit. Crossing the river, he arrived in Luoyang and spent the summer retreat at Shaoshi Mountain, gathering vegetables to feed the sick monks. When the vegetables ran out, he gathered medicinal herbs instead. While traveling to Longmen, he met a monk from his hometown who urged him to return. The master replied, "I left home and travel to seek wise teachers and resolve the matter of life and death. My hometown is not my concern." Carrying his bag, he went directly to Xiangshan in Ruzhou to meet Cheng Kumu, who immediately recognized his potential. One day, hearing a monk recite the Lotus Sutra, he came to the line, "With the eyes given by my parents, I see the three thousand realms," and suddenly had an insight. He hurried to the abbot’s room to explain his realization. The master pointed to an incense box on the table and asked, "What is inside?" The master replied, "What kind of mind is this?" The master said, "What about your insight?" The master drew a circle with his hand and then threw it behind him. The master said, "You’re just playing with mud. What’s the limit?" The master said, "Wrong." The master said, "You need to meet someone else." The master agreed. The Zen master Danxia Chun was at the height of his reputation, so the master went to visit him. Danxia asked, "What is the self before the empty kalpa?" The master replied, "A frog at the bottom of a well swallows the moon; at midnight, it does not borrow the luminous curtain." Danxia said, "Not yet. Say more." As the master hesitated, Danxia struck him with a whisk and said, "And you say you don’t borrow." Suddenly, the master had an awakening and bowed. Danxia said, "Why don’t you say a word?" The master said, "Today, I lost money and incurred blame." Danxia said, "I don’t have time to hit you. Go away." At that time, he was twenty-three years old. Danxia retired to Dacheng Temple in Tangzhou, and the master followed him. The abbot of the mountain, Monk Sheng, also a disciple of Danxia, recommended the master.

立僧。霞住大洪。師掌記室。宣和三年。遷首座。時金粟智。雪竇宗保福悟。鳳山釗。皆參隨之。明年分座於廬山圓通照闡提席下。真歇住長蘆。聞師名遣書招之。撞鍾出迎。大眾聳觀。師須眉奇古。傾然而黑。衣裓破弊。履襪皆穿。真歇遣侍者易以新履。師却之曰。吾豈為鞵而來耶。真歇與眾懇請。居第一座。時眾踰千七百。見師年少。初亦易之。至秉拂老於參請者。無不心服。又二年住泗洲普照。實始出世嗣法淳和尚。前此分寺之半為神霄宮。而又兩淮荐饑。齊厨空乏。二時所須。雜以菽麥。師至。命純以秔。庫僧辭不給。師命如初。已而檀施填委。

> The monk Li Seng. Xia resided at Dahong Monastery. The master served as the record keeper. In the third year of the Xuanhe era, he was promoted to chief seat. At that time, Jinsu Zhi, Xuedou Zong, Baofu Wu, and Fengshan Zhao all followed him as disciples. The following year, he took a separate seat at Lushan Yuantong, under the guidance of Zhaochanti. Zhenxie was residing at Changlu Monastery. Hearing of the master’s reputation, he sent a letter inviting him. When the master arrived, the temple bell was struck, and the assembly came out to welcome him, gazing in awe. The master’s eyebrows and beard were strikingly ancient, yet his hair was dark and thick. His robes were worn and tattered, his shoes and socks full of holes. Zhenxie sent an attendant to offer him new shoes, but the master declined, saying, "Did I come here for shoes?" Zhenxie and the assembly earnestly requested him to take the first seat. At that time, the assembly numbered over seventeen hundred. Seeing the master’s youth, many initially underestimated him. But when he took up the whisk and engaged in dialogue, even the most seasoned practitioners were won over in their hearts. Two years later, he took up residence at Sizhou Puzhao Monastery, truly beginning his public teaching and succeeding Master Chun. Before this, half of the temple had been converted into a Shenxiao Palace, and the Huai River region suffered repeated famines. The monastery’s kitchen was empty and destitute; the daily provisions were mixed with beans and wheat. When the master arrived, he ordered that only pure rice be used. The storekeeper monk protested that it was insufficient, but the master insisted as before. Soon after, offerings from donors flowed in abundantly.

徽宗皇帝南幸。師領眾起居。

> Emperor Huizong journeyed south. The master led the assembly to pay their respects.

上見寺僧千餘。填擁道左。方袍整肅。威儀可觀。異之有

> At the upper temple, over a thousand monks stood in orderly rows along the left side of the path. Their robes were neatly arranged, and their dignified presence was truly impressive. I found this quite remarkable.

旨召師。面受

> The master was summoned. He received the teaching face to face.

聖語。還其故寺之半。師之受請而未至也。僧伽塔相輪中。香煙騰空。直亘東南。師入寺乃止。建炎元年。住舒州太平。又住江州圓通能仁。自能仁謝事游雲居。時圓悟勤禪師住山。會長蘆虛席。大眾必欲得師。圓悟與安定郡王令袊。力勉共行入寺。未幾知事以乏糧告。師不答。時大𡨥李在。抄界境上。領兵入寺。無不惶駭。師安坐堂上待其來。以善言誘之。在稽首信服。揮其眾輦金穀以供眾。一方亦賴以安。建炎三年秋。渡江至明州。欲泛海禮補陀觀音。道由天童山之景德寺。適闕主者。眾見師來。密以告郡。師微聞即遁去。大眾圍繞通夕不得行。不得已而受請。未幾膚人侵犯境內。諸寺皆謝遣雲游。師獨來者不拒。或以為不可。師喻之曰。明日𡨥至。寺將一空。即今幸其尚為我有。可不與眾共之乎。已而𡨥至。登塔嶺以望。若有所見。遂斂兵而退。秋毫無所犯。人皆歡服。以為神助。伯庠聞師名舊矣。歲在戊午。教授州學。始識其面。甞訪師自小白捨舟道。松陰二十餘里。雄樓傑閣。突出萬山之中。固已駭所未見。入門禪毳萬指。默座禪床。無謦欬者伯庠頃侍老先參政。遍歷襄漢江西南嶽。未有如是盛也。聞之長老尊宿。皆云。天童舊眾不滿二百。師之來四方學者。爭先奔湊。如飛走之宗鳳麟。百川之赴滄海。今踰千二百眾矣。來者益多。甑釜將槁。主者惶懼不知所以為計。白師以僧糧垂盡。師笑曰。人各有口非汝憂也。言未既。閽者告嘉禾錢氏航米千斛艤於岸矣。紹興八年九月。被旨住鹽安府靈隱寺。將行大眾悲號。有烏萬數。亦哀鳴隨師。踰數時乃散。十月有。

> Sacred Words. He returned half of it to the old temple. Before the Master accepted the invitation and arrived, incense smoke rose from the spire of the Sangha Pagoda, stretching straight to the southeast. It ceased only after the Master entered the temple. In the first year of the Jianyan era, he resided at Taiping Temple in Shuzhou, and later at Yuan Tong Neng Ren Temple in Jiangzhou. After retiring from Neng Ren, he traveled to Yunju. At that time, Chan Master Yuanwu Qin was residing on the mountain. As Changlu Temple had a vacant abbacy, the assembly insisted on having the Master. Yuanwu, together with Prince Anding, urged him strongly to go. Shortly after entering the temple, the temple steward reported a lack of provisions. The Master did not reply. At that time, the great bandit Li Zai was raiding the border area and led his troops into the temple. Everyone was terrified. The Master sat calmly in the hall, awaiting his arrival, and skillfully persuaded him with kind words. Li Zai bowed in respect and was convinced. He ordered his men to transport gold and grain to supply the assembly, and the entire region was thus pacified. In the autumn of the third year of Jianyan, he crossed the river to Mingzhou, intending to travel by sea to pay respects to Guanyin at Putuo. Passing by Jingde Temple on Tiantong Mountain, he found the abbacy vacant. When the assembly saw the Master arrive, they secretly informed the local officials. Hearing a hint of this, the Master tried to slip away, but the assembly surrounded him all night, making it impossible for him to leave. Reluctantly, he accepted the invitation. Not long after, bandits encroached upon the area. All the other temples dismissed itinerant monks, but the Master alone refused none. Some thought this unwise. The Master explained to them, "If the bandits come tomorrow, the temple will be emptied. Since it is still ours today, should we not share it with all?" Soon after, the bandits arrived. Climbing Taling Ridge to look out, they seemed to see something and then withdrew their troops, retreating without causing the slightest harm. Everyone was overjoyed and convinced it was divine assistance. I, Bo Xiang, had long heard of the Master's name. In the year Wuwu, when I was teaching at the prefectural school, I finally met him in person. I once visited the Master, traveling from Xiaobai by boat and then along a path shaded by pines for over twenty li. Majestic towers and pavilions suddenly emerged amidst myriad mountains—a sight I had never before beheld. Entering the gate, I saw ten thousand monks in meditation robes, silently seated on their meditation platforms, without a single cough<note>Bo Xiang</note>. I once accompanied my late father, the former councilor, traveling extensively through Xiang, Han, Jiangxi, and Nanyue, but I had never seen such grandeur. Hearing from the senior elders and venerable monks, they all said that Tiantong's assembly previously numbered less than two hundred. Since the Master's arrival, scholars from all directions have rushed to gather here, like birds and beasts flocking to the phoenix and unicorn, or all rivers flowing to the great sea. Now it exceeds twelve hundred people. As more come, the rice pots are about to run dry. The stewards were anxious, not knowing what to do, and reported to the Master that the monks' provisions were nearly exhausted. The Master smiled and said, "Everyone has a mouth; that is not your worry." Before he finished speaking, the gatekeeper announced that the Qian family from Jiahe had shipped a thousand hu of rice and docked at the shore. In the ninth month of the eighth year of Shaoxing, he received an imperial decree to reside at Lingyin Temple in Yan'an Prefecture. As he prepared to depart, the great assembly wept and wailed. Tens of thousands of birds also cried mournfully, following the Master for several hours before dispersing. In the tenth month, there was...

旨還天童。前後垂三十年。寺屋幾千間。無不新者。異時長蘆雪峯。僧方盛時。各居一堂。別為四五。天童衲子既多。師以己意指授匠者。為一堂以處眾千二百人。悉皆容受。雄麗深穩。實所創見。即兩山間障海潮而田之。歲入三倍於前。凡眾所須無不畢具。此雖有為事。然他人睥睨不敢措手者。師優游其間。即日趣辨。二十七年秋九月。忽來城中。謁郡僚及素所往來者。又之越上謁帥守趙公令詪。因遍詣諸檀越家。若與之別。十月七日還山。飯客如常。八日辰巳間沐浴更衣。端坐告眾。顧侍者索筆作書。遺大慧禪師。屬以後事。又書偈曰。夢幻空花。六十七年。白鳥煙沒。秋水天連。擲筆而逝。龕留七日。顏貌如生。壽六十七。僧臘五十三。大慧夜得書。即至山中。以十四日。奉師全身。葬東谷塔。道俗送者。增山盈谷。無不涕慕。自師之逝。風雨連日。及葬開霽。事畢如初。師具大慈悲。誘接不倦。投籌入室。潛符密證者。不可勝紀。師於受施無貪。行施無厭。歲饑艱食。竭已之長。兼輟贍眾之餘。賴以全活者。亡慮數千萬人。居常施者金帛滿前。悉歸於眾。丈室蕭然。弊衣糲食。不破中飡。以終其身。每薙髮聚之。必生舍利五色。或髮貫其中。有得墮齒者。舍利生生不已。葬後人祈禱之。或得於茵蓆。或得於衣履。不常其處。寺去水遠。師鑿石為畎。子母相銜。齋厨浴室。無不周遍。官家婦人。有入寺者。欲盥手畎中。忽陀躍而出。婦人驚倒。久之乃蘇。貴人子館法堂西。酒肉自隨。或止之不從。俄而法鼓雷震墮地。貴人子惶懼而去。今有震跡存焉。一日小行者。僵仆於地言曰。我護伽藍神也。與太白神角力。可令僧眾誦呪助我。或曰。何不以告堂頭。神曰。我聞覺和尚住此十餘年矣。每至寢堂欲見之。即戰慄不能前。竟未之識也。其為文初不經意。下筆即成。中書舍人潘公良貴。請銘大用菴。親為書石。歎曰。與三祖信心銘相後先矣。師去世之五月。

詔諡宏智禪師。塔曰妙光。參知政事周公葵。為之銘。凡師應世之跡。見於塔銘者。茲不復敘。嗚乎此特師之事業。可形於言者爾。若乃妙用縱橫。不痕不跡。全超空劫之前。洞徹威音之外。不可得而擬議者。又非文字之所能載也。

乾道二年六月日

左朝奉大夫侍御史王　伯庠　記

比丘悟遷開板

戊午年刊記

## 宏智禪師廣錄卷第九