---
title: "禪林僧寶傳 · 澧州洛浦安禪師"
description: "禅林僧宝传由北宋高僧惠洪撰写，是宋代重要的佛教史传著作。全书收录自唐至宋初共八十一位禅宗高僧的传记，详述其生平、悟道因缘及弘法事迹。该书不仅保存了珍贵的禅门史料，更以文学笔法生动呈现了禅僧的风范与智慧。在佛教史上具有承前启后的地位，是研究唐宋禅宗发展、宗门传承及高僧行谊的核心典籍，对后世禅林传记的撰写影响深远。"
url: "https://rushiwowen.co/en/r/cmczn868k1klyjj04bjkhfx9v"
---

### 澧州洛浦安禪師

禪師名元安。生淡氏。鳳翔麟游人也。幼依懷恩寺祐律師。剃髮受具。既長通經論。初造翠微。無所契悟。北至臨濟。臨濟稱其俊爽可教。安自負辭去。至夾山。庵于冢巔。夾山訝之。以書抵安。誡使者曰。此僧得書不發。明日當來。發之不來也。安得書果置之不答。使者具以告夾山。夾山曰。旦暮必至矣。俄報安至。夾山望見呵曰。雞栖鳳巢。非其同類。出去。安乃問曰。自遠趨風。請師一接。夾山曰。目前無闍梨。此間無老僧。安曰。錯。夾山曰。住住。且莫草草忩忩。雲月是同。谿山各異。截斷天下人舌頭則不無。闍梨爭教無舌人解語乎。安茫然不知答。夾山以杖擊之。夾山歿。眾以安次補。住持久移居洛浦。謂眾曰。末後一句始到牢關。把斷要津不通凡聖。欲知上流之士。不將佛祖言教。貼在額上。如龜負圖。自取喪身之禍。指南一路。智者知疏。學道先須識得自己宗旨。方可臨機。不失其宜。祇如鋒鋩未兆已前。都無是箇非箇。瞥爾暫起見聞。便有張三李四。胡來漢去。四姓雜居。不親而親。是非互起。致使玄關固閉。識鏁難開。疑網羅籠。智刀劣剪。若不當陽曉示。迷子何以知歸。欲得大用現前。但可頓忘諸見。諸見若盡。昏霧不生。智照洞然。更無他物。以今學人觸目有滯。蓋為因他數量作解。被他數量該括方寸。不能移易。所以聽不出聲。見不超色。假饒併當門頭。淨潔自己。未能通明。還同不了。若也單明自己。法眼未明。此人祇具一隻眼。所以是非欣厭貫系。不得脫坼自由。謂之深可慜傷。各自努力。唐光化元年戊午。秋八月。誡門弟子曰。出家之法。長物不留。況其他哉。切須在念。時不待人。至十二月一日。又曰。吾旦夕行矣。有問問諸人。若對得。分付鉢袋子。曰若道這箇是。即是頭上安頭。若道不是。即斬頭覔活。堂中第一座對曰。青山不舉足。日下不挑燈。安曰。去。汝扶吾宗不起。有彥從上座曰。去此二途。請和尚不問。安曰。未在。更道。彥從曰。彥從道不盡。安曰。我不管汝道不盡。曰彥從無侍者。祗對和尚。安乃歸方丈。中夜喚彥從至曰。汝今日祗對老僧。甚有道理。據汝合體得先師意旨。先師道。目前無法。意在目前。不是目前法。非耳目所到。且道那句是賓。那句是主。彥從茫然不知。安曰。苦苦。二更時。眾請安代答。安曰。慈舟不泛滄波上。劒峽徒勞放木鵝。泊然而化。閱世六十有五。坐四十六夏。

> The Chan master was named Yuan’an. He was born into the Dan family, in Qilin County, Fengxiang. As a child, he followed the preceptor Monk You of Huai’en Temple, where he shaved his head and received the full precepts. As he grew, he mastered the sutras and treatises. He first visited the master Cuiwei, but found no enlightenment. He then traveled north to Linji. Linji praised him as bright and teachable, but Yuan’an, full of self-confidence, left. He went to Jiashan and built a hut on a grave mound. Jiashan was surprised and sent him a letter, instructing the messenger: “If this monk receives the letter but doesn’t open it, he will come tomorrow. If he opens it, he won’t.” When Yuan’an received the letter, he indeed set it aside without reply. The messenger reported this to Jiashan, who said, “He will surely come by evening.” Soon Yuan’an arrived. Seeing him, Jiashan scolded, “A chicken roosting in a phoenix nest—they are not of the same kind. Leave!” Yuan’an asked, “I have come from afar drawn by your fame; please teach me.” Jiashan said, “Before me there is no teacher; here there is no master.” Yuan’an said, “Wrong.” Jiashan said, “Stop, stop! Don’t be so hasty. The clouds and moon are the same, but the mountains and rivers differ. Cutting off the tongues of all people is something, but how can you make a tongueless person speak?” Yuan’an was confused and could not answer. Jiashan struck him with his staff. After Jiashan’s death, the community appointed Yuan’an as his successor. After residing for a long time, he moved to Luopu. He told the assembly: “The final word reaches the fortress gate. Block the vital path, and neither ordinary nor holy can pass. True adepts do not paste the words of Buddhas and patriarchs on their foreheads. It is like a turtle carrying a diagram—it brings about its own ruin. The pointing finger is known by the wise as just a pointer. To study the Way, you must first recognize your own essential purpose; only then can you respond to situations without missing the mark. Before even the slightest sign appears, there is no ‘this’ or ‘that.’ With a fleeting flash of seeing and hearing, you have Zhang San and Li Si, Hu people and Han people, mixed together. What is not intimate becomes intimate, and right and wrong arise. This causes the mysterious gate to shut tight, the lock of consciousness hard to open. The net of doubt ensnares, and the sword of wisdom cuts poorly. If I do not point it out directly, how can lost children find their way home? If you want great function to appear right now, simply forget all views at once. When views are exhausted, no fog of delusion arises. Wisdom’s light shines clearly, with nothing else. Today’s students see obstacles everywhere because they take measurements from others, letting those measurements confine their minds, unable to shift. Thus, their hearing does not go beyond sound, their sight does not go beyond form. Even if they polish their perceptions to purity, they themselves remain unenlightened, still like someone who hasn’t understood. If one only understands the self but not the Dharma-eye, that person has only one eye. Hence, likes and dislikes, joy and aversion bind them, and they cannot break free. This is truly pitiful. Each of you must strive hard. In the autumn of the Wu-Wu year, during the Guanghua era of Tang (898 AD), in the eighth month, he instructed his disciples: ‘In the way of renunciation, keep nothing extraneous, let alone something else. Keep this always in mind, for time waits for no one.’ On the first day of the twelfth month, he said, ‘I am about to depart at any moment. If you have questions, ask. If you answer correctly, I will pass on the bowl and robe. If you say “This is it,” you put a head on top of a head. If you say “This is not it,” you cut off your head to seek life.’ The first seat in the hall replied, ‘The blue mountains do not lift their feet; under the sun there is no need to light a lamp.’ Yuan’an said, ‘Go. You will not uphold my tradition.’ Elder Yancong said, ‘Setting aside both these paths, please, master, don’t ask.’ Yuan’an said, ‘Not yet. Say more.’ Yancong said, ‘Yancong cannot express it fully.’ Yuan’an said, ‘I don’t care whether you can express it or not.’ Yancong said, ‘Yancong has no attendant; he answers only for himself before the master.’ Yuan’an then returned to his quarters. At midnight, he called Yancong and said, ‘Your answer to me today had much reason. According to that, you should understand the former master’s meaning. The former master said: “Before the eyes there is no dharma; the meaning lies before the eyes. It is not the dharma before the eyes, nor what ears and eyes can reach.” Now tell me, which phrase is the guest, and which is the host?’ Yancong was lost and didn’t know what to say. Yuan’an said, ‘Painful, painful.’ At the second watch, the assembly asked Yuan’an to answer in his stead. He said, ‘The boat of compassion does not sail on the vast waves; at the Sword Gorge, one’s wooden goose is sent in vain.’ He then calmly passed away. He lived sixty-five years and had been a monk for forty-six summer retreats.

贊曰。洞山价。夾山會。皆藥山的骨孫。其鍛鍊鉗鎚。可謂妙密。然价之宗至膺。纔有同安察。後雲居簡而已。會之宗。遂止於洛浦安公。莊子曰。北溟有魚。其名曰鯤。化而為鵬。九萬里風。斯在下。然聽其自化。也使之化。則非能鵬也。膺安似之。其絕也理之固然。

## 禪林僧寶傳卷第六