---
title: "宋高僧傳 · 宋卬州大邑靈鷲山寺點點師傳"
description: "宋高僧传由北宋赞宁等人奉敕编撰于太平兴国七年，是继唐高僧传后重要的佛教传记文献。全书三十卷收录南朝至宋初十宗共五百三十三位高僧事迹，分译经义解习禅明律护法感通遗身读诵兴福杂科十科。该书系统记载中古佛教传承脉络与宗派发展，史料翔实文体典雅，为研究中国佛教史社会史及文化史的核心典籍，与梁唐明高僧传并称四朝高僧传，在佛教文献学中具有承前启后的权威地位。"
url: "https://rushiwowen.co/en/r/cmd005gvg03pcl704svvmd1mf"
---

### 宋卬州大邑靈鷲山寺點點師傳

> Song Dynasty, Yanzhou, Dayi, Lingjiu Mountain Temple, Master Diandian's Transmission

釋點點師者，不知何許人也。孟氏廣政中，隱卬南大邑山寺，多遊𮠔肆中。雖事削染，恒若風狂。或與人接，必指點而言，故目是稱焉。有命齋食者，酒肉不間，率以為常，俚人亦不之厭也。日之夕矣，乃市黃白麻紙筆墨，寘懷袖以歸。行數里，沈酣而至瞑矣。所居之室，雖有外戶，且無四壁。入後闔扉，人不得造。初隣僧小童，躡足伺之，見秉燭箕踞，陳紙筆於前，訶責大書，莫曉其文字。往往咄嗟如決斷處置。久之，明闇間熟視，閃爍若有人森列，狀如曹吏，則襦裳非世之服飾。觀者怖懼而退。詰旦，微詢其事，怒而弗答。居數載，卬、笮之人咸神異之，後不知其終。

> The master known as "Pointing Finger" was of unknown origin. During the Meng family's Guangzheng era, he lived in seclusion at the Dayi Mountain Temple in the south of Ang, often wandering through the city markets. Though he was a shaven-headed monk, he always appeared wild and unrestrained. When interacting with others, he would inevitably point and speak, which is how he earned his name. If someone invited him for a meal, he would not refuse wine or meat, treating it as ordinary, and the local people did not mind this either. As evening approached, he would buy yellow and white hemp paper, brushes, and ink, tuck them into his sleeves, and head back. After walking several miles, he would become deeply absorbed until nightfall. The room he lived in had an outer door but no walls. Once he entered and closed the door, no one could approach him. Once, a young novice from a neighboring temple tiptoed to spy on him and saw him sitting cross-legged by candlelight, with paper and brushes laid out before him. He was scolding and writing furiously, but no one could understand the script. Often, he would exclaim as if making decisive judgments. After a while, in the flickering light, it seemed as though shadowy figures stood around him, resembling officials, but their robes were unlike any worldly attire. The observer, terrified, retreated. The next morning, when someone cautiously asked about the matter, he grew angry and refused to answer. After living there for several years, the people of Ang and Zuo regarded him with awe and wonder. Later, no one knew what became of him.

系曰：點點師而能劾鬼，別無高潔，軌生物善，亦與古人判冥司事者同邪？通曰：「所作在心，如不從正道力中生，則與五斗米道同。如不從有心符禁中起，則感鬼神歸信驅策之耳。故《善戒經》云：『若須神通應感化度，為示神足。』《莊嚴論》中菩薩以神通變化而為戲喜。又或此是辟支行位人也，故論云：『獨覺依彼彼村落乞食，以身濟度。不以語言示現種種神通境界，為令誹謗者歸向故。』」

> It is said: "A master who can command spirits with mere gestures—does he possess no other noble virtue? Does his ability to benefit living beings and do good align with the ancient sages who adjudicated the affairs of the underworld?" The response is: "What one accomplishes depends on the mind. If it does not arise from the power of the right path, then it is no different from the Five Pecks of Rice Sect. If it does not emerge from the mindful practice of charms and prohibitions, then it merely elicits the faith and obedience of spirits and ghosts, allowing them to be commanded. Thus, the \*Sutra of Good Precepts\* states: 'If one requires spiritual powers to respond, transform, and liberate beings, then one should manifest supernatural abilities.' The \*Treatise on Ornamentation\* also speaks of bodhisattvas employing spiritual transformations as a form of joyful play. Alternatively, this may be the practice of a solitary sage. As the treatise says: 'A solitary sage relies on village after village for alms, using his body to save beings. Without relying on words, he displays various supernatural realms to lead those who slander toward faith.'"