---
title: "智覃正禪師語錄 · 上堂"
description: "智覃正禪師語錄是清代禪宗高僧智覃正禪師的語錄彙編，由弟子尚能、尚瑩等人編集，末附助緣耆德事蹟。該書成於清代禪宗發展時期，記錄了禪師的開示、機鋒對答及修行要旨，集中體現了臨濟宗風，強調明心見性、直指人心的禪法思想。內容涵蓋參禪方法、公案解讀與日常修行指導，具有鮮明的實踐特色。作為清代禪宗重要文獻，該語錄為研究當時禪學思想與實踐提供了珍貴史料，在佛教禪宗史上具有承先啟後的學術地位，對後世禪修者深具啟發意義。"
url: "https://rushiwowen.co/en/r/cmgn76hxs1scak104tyrhsqoo"
---

康熙庚申歲，師在首座寮。十月十五日，監院密宗大師領兩序暨眾檀護公啟請繼席。進方丈，師據室云：「諸人還識麼？乃歷代祖師、天下老和尚懸肘後符、握三要印，驅馳佛祖、號令人天，抑本師接引後昆、續佛慧命底所在。且道山僧今日又作麼生施設？」拈拄杖，卓一卓，喝一喝，云：「輥毬豎拂還拈槌，默照邪禪望風靡。」便起。

> In the year Kangxi Gengshen, the Master was at the Head Monk’s quarters. On the fifteenth day of the tenth month, the superintendent of the monastery, Master Mizong, led both the monastic assembly and lay patrons in a public request for the Master to assume the abbacy. As the Master entered the abbot’s quarters, he took the seat and said: “Do you all recognize this place? This is where the patriarchs of past generations and the old masters of the world hang the ‘elbow-tied talisman,’ wield the ‘three essential seals,’ drive buddhas and patriarchs, command gods and humans, and allow one’s original teacher to guide future generations, continuing the Buddha’s wisdom-life. But tell me, how will I, this mountain monk, set things up today?” He took up his staff, struck it once, and gave a shout, saying: “Rolling the ball, standing the whisk, and raising the mallet— The silent illumination heretical Zen scatters at the mere sight of the wind.” With that, he rose.

即日開堂結制。師至座前，於諸護法手中接疏，示眾云：「無量玅義，個裏流出，雖然文彩已彰，更煩維那宣過。」宣畢，指法座云：「從上老古錐，坐此寶華王座，諸人若也不信，山僧起模畫樣去也。」遂陞。拈香云：「此一瓣香，結為蓋覆被大千，散為雲潤流沙界，爇向寶爐，端為祝延今上皇帝聖躬萬歲萬歲萬萬歲，恭願聲清河海，天下歸仁。」次拈云：「者瓣香，融通三際，橫亙十方，奉為滿朝文武、闔國公卿、道府縣各衙列位尊官，伏願恒居祿位，永作金湯。」復拈云：「者瓣香，天無私覆，地無私載，敬為合郡紳士、在筵檀護、列剎高賢、同門昆季、本山耆德、兩序等，伏願心心不昧般若正因，念念常懷金剛種智。」再拈云：「者瓣香，二十餘年提不起、放不下，只得勞形費履，坐臥無由，末後撞著個無面目老和尚，當頭痛與頓棒，自從觸碎，從空放下，今對人天眾前拈出，耑伸供養現住襄陽府百丈山黃龍堂上傳臨濟正宗第三十四世秀野林大和尚，未論報德酬恩，且要盡大地人咸知氣息。」斂衣就座。景齊大師白椎云：「法筵龍象眾，當觀第一義。」師云：「當場敵勝，須是英靈，覿體提持，還他作者。眾中莫有作者麼？試出相見。」玄機問：「今日結制，人天普集，祖令當機，如何舉唱？」師云：「據虎頭，收虎尾。」進云：「中間事作麼生？」師云：「無繩自縛漢。」進云：「毗婆尸佛早留心，直至如今不得玅。」師云：「幾行崖下路，不見白頭人。」僧禮拜，師乃拈拄杖云：「正法眼藏，亙古亙今；般若真燈，照天照地。當陽無向背，直下絕承當，廓爾現前，絕聞絕見，常在一切處，非離一切時。這裏見得，悉皆具足，建化門中，斯為可矣。若是向上一著，直饒三世諸佛不敢安名，千眼觀音窺覷不見，那更有結有解、有迷有悟？大似為蛇添足、好肉剜瘡，新西來今日一時掃卻。何故？惟憑者箇真消息，長與南山祝聖恩。」復舉：「大慧杲上堂云：『即心是佛，佛不遠人；無心是道，道非物外。三世諸佛只以此心說法，只以此道度生。以此道度生，無生可度；以此心說法，無法可說。無法可說是真說法，無生可度是真度生，當知三世諸佛亦如是，現前大眾亦如是。』」師云：「智上座則不然，真心無住，真照獨存，真性絕攀緣，真見不由境。」遂以拂子豎起云：「見麼？」擊禪床云：「聞麼？即此見聞非見聞，無餘聲色可呈君。」上首結椎云：「諦觀法王法，法王法如是。」下座。敘辭不錄

> Today, we officially open the hall and begin the summer retreat. The master approached the seat, took the petition from the hands of the Dharma protectors, and said to the assembly, "Infinite profound meanings flow forth from this. Although its elegance is already manifest, I ask the rector to read it aloud." After the reading, pointing to the Dharma seat, he said, "The ancient masters of old sat on this Jeweled King’s throne. If you all do not believe, I, this mountain monk, will now create a model for you." He then ascended. Taking incense, he said, "This first stick of incense, when gathered, covers the great universe; when scattered, moistens the boundless realms. I burn it in this precious censer to reverently pray for the long life of our current emperor—ten thousand years, ten thousand years, ten thousand times ten thousand years. May his virtue spread like rivers and seas, and may the world return to benevolence." Taking a second stick, he said, "This incense permeates the three times and spans the ten directions. I offer it to the civil and military officials of the court, the ministers of the nation, and the honored officials of all levels. May they always dwell in their positions of eminence and forever serve as unshakable protectors." Taking a third stick, he said, "This incense is a blessing from the impartial heaven and earth. I offer it to the scholars and gentry of the prefecture, the donors present, the eminent monks of various monasteries, my fellow practitioners, the senior elders of this temple, and the two assemblies. May their minds never be obscured and always be devoted to the true cause of wisdom; may their thoughts always hold the diamond-like seed of awakening." Taking a fourth stick, he said, "For over twenty years, this incense was impossible to lift or put down. I could only tire myself in effort, with no peace in sitting or lying. Finally, I encountered a faceless old master who gave me a sudden, painful blow. Since that blow shattered my clinging, I have been able to put it all down. Now, before the assembly of humans and celestial beings, I offer this incense especially to the great master Xiuye Lin, the thirty-fourth patriarch of the Linji lineage, currently at the Huanglong Hall of Bai Mountain in Xiangyang Prefecture. This is not merely to repay kindness, but to let all people under heaven know the true state of things." Adjusting his robes, he sat down. Great Master Jingqi struck the gavel and said, "The dragon and elephant assembly of the Dharma feast should now contemplate the ultimate truth." The master said, "To triumph on the spot requires a heroic spirit; to directly uphold the essence demands one who is accomplished. Are there any among you who are accomplished? Come forward and meet me." Xuanji asked, "Today, as the retreat begins, humans and celestial beings gather. When the ancestral order is executed, how should it be proclaimed?" The master said, "Grasp the tiger’s head, then gather the tiger’s tail." Xuanji continued, "What about the middle part?" The master replied, "You are a man who ties himself up without a rope." Xuanji said, "Vipashyin Buddha was attentive long ago, yet even now the wonder has not been obtained." The master said, "Many paths under the cliffs, but no one sees the white-haired man." The monk bowed. The master then picked up his staff and said, "The treasury of the true Dharma eye has existed from ancient times to the present. The true lamp of wisdom illuminates heaven and earth. It is present without front or back, directly realized without acceptance. It is entirely manifest, cutting off seeing and hearing, always present in all places, never separate from any time. If you realize this here, all is complete. In the realm of expedient teaching, this is acceptable. But as for the ultimate-—let alone binding and liberation, confusion and enlightenment—even the Buddhas of the three times dare not name it, and Guanyin with a thousand eyes cannot glimpse it. That would be like adding legs to a snake or picking at a healthy wound. I, Xinxilai, now sweep all this away in one stroke. Why? Because only this true message can eternally pray for the emperor’s blessings." He then cited the saying of Great Master Dahui Zonggao: "The mind itself is Buddha; the Buddha is not far from people. The absence of mind is the Path; the Path is not outside things. The Buddhas of the three times only teach Dharma with this mind and only liberate beings with this Path. Liberating beings with this Path: no beings are liberated. Teaching Dharma with this mind: no Dharma is taught. Not teaching any Dharma is true Dharma teaching; not liberating any beings is true liberation. Know that the Buddhas of the three times are thus, and the present assembly is also thus." The master then said, "Master Zhi differs: The true mind has no abode; the true illumination stands alone. The true nature has no grasping; the true seeing does not depend on objects." He then raised his whisk and said, "Do you see?" He struck the meditation bench and said, "Do you hear? This seeing and hearing are not what you think; no further sights or sounds can be shown to you." The senior monk struck the gavel and said, "Contemplate the Dharma king’s Dharma; the Dharma king’s Dharma is thus." The master then descended from the seat. <note place="inline">Preliminary remarks are not recorded.</note>

佛誕日，善士李君林、胡楚軒率眾檀信設齋，請上堂。「應跡王宮克紹隆，周行七步獨稱雄；指天指地猶閒事，目顧四方大脫空。」遂豎拄杖，云：「釋迦生來在山僧拄杖頭上放光現瑞，普照大千世界。諸人還見麼？若喚作釋迦，又是拄杖；若喚作拄杖，又是釋迦。若是靈利衲僧，未舉早能委悉，何煩世尊指天指地、說黃道青？西來恁麼提持，拄杖唯應自喫。還委悉麼？當陽一默顯全提，古今只有維摩詰。茲者，眾檀越各捐淨財，慶佛華誕，三年圜滿，禮千佛懺，敬雕達磨祖像一尊，今就斯辰登座，仍敦請山僧上堂，顯揚功德。誠哉！功德真實不虛。更聽一偈，以酬合會：三年慶佛信心濃，㚊子㚊孫壽莫窮；曩劫靈山曾授記，生生世世悟心宗。」下座。

> On the Buddha's birthday, the virtuous laymen Li Junlin and Hu Chuxuan led a group of faithful donors in preparing a vegetarian feast and invited the master to the high seat. "He appeared in the royal palace, continuing the noble lineage; walking seven steps, he stood alone in supremacy. Pointing to the sky and earth was but a casual affair; looking around in all directions, he revealed a profound emptiness." The master then raised his staff and said: "Shakyamuni was born, manifesting radiant light and auspicious signs right here on my staff. It shines throughout the universe. Do you all see it? If you call it Shakyamuni, then it is my staff; if you call it a staff, then it is Shakyamuni. For a sharp and alert practitioner, understanding arises even before it is spoken. Why trouble the World-Honored One to point to the sky and earth, speaking of this and that? When the Patriarch came from the West and spoke this way, only the staff itself could take the blows. Do you understand? In a single silence reveals the entire truth—throughout history, only Vimalakirti has mastered this. Now, these donors have each contributed their pure wealth to celebrate the Buddha’s birthday. For three years, this practice has been completed; they have performed repentance before a thousand Buddhas and reverently carved a statue of the Patriarch Bodhidharma. Today, gathered at this moment, they have invited me to ascend the high seat to proclaim these merits. Truly! These merits are real and not empty. Let me offer a verse to thank all present: Three years of celebrating the Buddha, faith is deep; May sons and grandsons be blessed with endless life. Long ago at Vulture Peak, a prophecy was made; Life after life, enlightenment of the mind is realized." Then the master descended from the seat.

結制。本鎮李翠之、李玉卿、徐德宇、安會明眾居士等設齋，請上堂。拈拄杖，云：「十方同聚會，選佛場弘開，鼓作家爐鞴，握本色鉗槌。若凡若聖、情與無情，盡教冰消瓦解，皮穿骨露，脫體風流，渾無巴鼻。直得頭頭顯露，法法全彰，放去收來，不假外求。一機透徹，千途萬轍同歸；一道坦然，三賢十聖齊赴。火不待日而熱，風不待月而涼，洞空劫之本有，盡今時之自得。不須九旬結制，何勞百期參尋？汝諸人會麼？更聽一偈：靈然突出自心王，把斷要津除禍殃，豎四橫三全體用，七通八達豈囊藏？」卓拄杖，下座。

> \*\*Setting the Meditation Period in Motion\*\* The lay practitioners Li Cuizhi, Li Yuqing, Xu Deyu, and An Huiming from this town offered a meal and invited me to the high seat. I took up the staff and said: "Gathered here from the ten directions, the site for enlightenment is now wide open. You rouse the forge and bellows, and handle the master's hammer and tongs. Whether you're a saint or an ordinary person, with feeling or without, let everything vanish like melting ice and shatter like breaking tiles—skin pierced, bones exposed, body and spirit freely flowing, with nothing to hold onto. Then everything reveals itself directly, every teaching manifests clearly. Whether you let go or gather it in, nothing needs to be sought from outside. "Once you thoroughly penetrate that single pivot, a thousand paths and ten thousand tracks all converge. The path itself is open and level, and all the worthy sages stride along it together. Fire doesn't need sunlight to be hot; wind doesn't need moonlight to be cool. You penetrate the original nature that exists even before the cosmic void, and fully enjoy what freely arises from your own being in this very moment. "There's no need to set up a ninety-day meditation period; why bother with a hundred days of searching? All of you—do you understand? Listen to this verse: > 'The spirit shines forth, rising from the mind-king within, > Blocking the critical crossroads, removing all calamity. > Vertical and horizontal, three and four—the full function is present; > Sevenfold openness, eightfold penetration—why would you hide it away?'" I struck the ground with the staff and descended from the seat.

解制，上堂。揮拂，云：「神光一道，照天照地，包羅萬有，融貫諸塵。山僧今日解制，任爾衲僧逍遙，走遍天下，遊盡五湖，水月一同，風景不別。若也見得，十世古今，始終不離于當念；無邊剎海，自他不隔于毫端。人人常光現前，個個頂天立地。到者裏，結也在裏許，解也在裏許。雖然如是，且道不解不結一句又作麼生舉揚？」良久，云：「無相光中呈舊面，一番拈出一番新。」下座。

> Lifting the restrictions, the Master ascended the hall. Swishing the whisk, he said: "A single beam of spiritual light illuminates heaven and earth, encompasses all existence, and pervades every speck of dust. Today, this mountain monk lifts the meditation restrictions, allowing you monks to roam freely—travel the world, wander the five lakes, where water and moon are one, and the scenery never differs. If you can see this, then the ten directions of past and present never depart from this present thought; the boundless seas of worlds are not even a hair's breadth apart from self and other. Each person's constant light shines before them; everyone stands firm between heaven and earth. Reaching here, both restriction and release are contained within this. Even so, what is that phrase that is neither restricted nor released? How should it be proclaimed?" After a long silence, he said: "In the formless light, the old face appears; each time it's brought forth, it's renewed." Then, he descended from the seat.

解制，上堂。師云：「春風吼木江山秀，指點西來第一機，諸公還識第一機麼？不妨對眾道看。」僧問：「乾坤之內、宇宙之間，中有一寶，請問寶在甚麼處？」師云：「形。」進云：「寶已蒙師指示，解制一句事如何？」師云：「空。」進云：「無蹤無跡，受用箇甚麼？」師云：「用。」僧擬議，師便打，僧禮拜，歸位，乃云：「擊開關楗，大地回春，一段光明，人人本具，不須九旬籠絡，何定百期制滿？雖然如是，到者裏雖是有出格底衲僧，脫體承當可爾。大眾且道：解制一句作麼生道？湖光倚杖三千頃，山色開門五六峰。」下座。

> Lifting the Retreat Rules, the Master ascended the hall and said: "The spring wind roars through the trees, the rivers and mountains are beautiful—pointing directly to the first principle from the West. Do you all recognize this first principle? Why not say something about it before everyone?" A monk asked: "Within Heaven and Earth, in the cosmos, there is a single treasure. May I ask where this treasure is?" The Master replied: "Form." The monk continued: "I have already received your instruction on this treasure. What about the teaching on lifting the retreat rules?" The Master replied: "Emptiness." The monk again asked: "Without trace or sign, what is there to enjoy?" The Master replied: "Use." The monk hesitated, and the Master struck him. The monk bowed and returned to his place. Then the Master said: "When the gate is forced open, the great earth returns to spring. A single brilliant light is inherently possessed by everyone. No need for the ninety-day confinement, why be bound by the fixed period's end? Even so, here with you, if there is an outstanding monk who can fully embody this, that is acceptable. Now, everyone, tell me: How do you speak about lifting the retreat rules? The lake's light leans on a staff across three thousand acres; the mountain's colors open the door to five or six peaks." Then he descended from the seat.

淨極大師、慈雲禪人率眾禪德、居士等供法衣，上堂。師云：「上品金襴，畦相分明；良工巧手，蜀錦製成。佛佛授受，祖祖相傳。所以，迦葉捧歸雞足山，俟彌勒下生，怗體脫不下；盧老持藏大庾嶺，置在石上，盡力提掇不起。此二尊者，一人滯貨不出門、一人賣弄亦不少，怎似諸公今日覿面相呈，光揚祖道？」遂拈衣示眾，云：「法衣表信古今傳，列祖風規自顯然。敢問大眾：如何是利人天底句？」良久，云：「無限苾芻爭聚集，左肩偏覆為敷揚。」下座。

> Supreme Master Jingji and Chan Practitioner Ciyun, along with a group of Chan practitioners and laypeople, offered a robe to the abbot on the Dharma seat. The abbot said: "This supreme golden robe, with its neatly defined patchwork pattern, was crafted by skilled hands from fine Shu brocade. It has been passed down from Buddha to Buddha and from patriarch to patriarch. Thus, Kashyapa took it back to Kukkutapada Mountain, waiting for Maitreya to descend, yet could not remove it from his body; Huineng stored it at Dayu Ridge, placing it on a rock, but could not lift it no matter how hard he tried. These two venerable ones—one let the goods gather dust, the other made a show of them—but how can they compare to all of you here today, who present it face-to-face to illuminate the ancestral way?" He then held up the robe and showed it to the assembly, saying: "The Dharma robe has been a token of faith throughout the ages; the patriarchs' standards have always been clear. I ask the assembly: What is the verse that benefits gods and humans?" After a long pause, he said: "Countless monks gather in competition, the left shoulder draped to spread the teaching." He then descended from the seat.

師誕辰，淨極大師、慈雲禪德率眾設齋，請上堂。拈香竟，僧問：「昨夜秋風透體涼，今朝杲日正當陽，杲日當陽即不問，覿面相呈事若何？」師云：「突出難辨。」進云：「滿堂俱龍象，因甚麼鼻孔不撩天？」師云：「鉤在不疑之處。」進云：「今日慶祝五旬頭，請師說法賀千秋。」師云：「壽量原無量。」乃云：「今朝七月廿一，吾乃正交五十，父母未生面孔，人人仰望不及，今日只得為蛇添足，節本生枝。所以道：『本來無生，從無生中現有生；本來無相，從無相中現有相。』」遂豎拂子，云：「大眾會麼？於此會得，箇中纖塵不立，直下覿體全真。秖如最正矻矻意於此道：親侍上秀下野本師一十六年，幾番骨露皮穿、身心剔脫。到者裏，不屬漸次、不假修持，能為萬象主、不逐四時凋。雖然如是，且道：父母未生已前，諸公還知山僧年紀大小、鼻孔長短麼？是有生耶？無生耶？應世耶？出世耶？」復拂，云：「指揮拂子天花落，收放同時玅體彰。」下座。

> On the Master's birthday, Venerable Jingji and Venerable Ciyun led the assembly in preparing a vegetarian feast and invited the Master to the hall. After offering incense, a monk asked: "Last night's autumn wind pierced the body with coolness, and this morning the bright sun shines directly overhead. I won't ask about the bright sun, but what about facing each other directly?" The Master said: "It emerges, difficult to discern." The monk continued: "This hall is full of dragons and elephants \[eminent practitioners\]; why aren't their nostrils turned up to the sky?" The Master said: "The hook is placed where there is no doubt." The monk then said: "Today we celebrate your fifty-year milestone. Please, Master, teach us the Dharma to honor your long life." The Master said: "The measure of life is originally immeasurable." Then he said: "Today is the twenty-first day of the seventh month, and I turn fifty. The face before my parents gave birth to me—everyone looks up to it but cannot reach it. Now I have to add legs to the snake and grow branches from the joint. So it is said: 'Originally there is no birth, yet from no-birth, birth appears; originally there are no characteristics, yet from no-characteristics, characteristics appear.'" He then raised his whisk and said: "Does the assembly understand? If you understand this, then within it not a single dust mote arises, and directly in front, the true essence is fully present. Take only this: I have diligently dedicated myself to this path, personally attending my root teacher Xiuxiaye for sixteen years. Many times, my bones were exposed and my skin pierced; my body and mind were stripped away. Arriving here, it is neither gradual nor dependent on cultivation. It can be the master of the ten thousand phenomena and does not wither with the four seasons. Even so, tell me: before our parents gave us birth, do you all know how old this mountain monk is, or whether my nostrils are long or short? Is there birth? Or no-birth? Am I engaging with the world? Or transcending it?" He tapped his whisk again and said: "Wielding this whisk, heavenly flowers fall; gathering and releasing at once, the wondrous substance is revealed." He then descended from the seat.

春日，上堂。僧問：「處處真，處處真，塵塵盡是本來人，本來人即不問，春魁獨占意如何？」師云：「斬新日月，特地乾坤。」進云：「五九盡時春體露，且道今日露個甚麼？」師云：「日轉上林鋪地錦，子規聲裏勸人歸。」進云：「一句輝今古，全提事如何？」師云：「頭頭至理同源。」進云：「二邊俱不立，中道不須安，畢竟在甚麼處？」師便打，僧便喝，師復打，乃云：「今朝五九盡，宇宙咸回春，澗底梅開放，堤畔翠柳青，和風出洞口，杲日解凝冰。所以道：花明柳碧非他物，燕語鶯啼盡正音。諸人還委悉麼？」拂一拂，云：「等閒識得東風面，萬紫千紅總是春。」

> One spring day, the Master ascended the hall. A monk asked, "It is true everywhere, true everywhere—every particle of dust is the original person. Setting aside the original person, what is the meaning of 'uniquely claiming the spring's glory'?" The Master said, "A brand new sun and moon; an entirely separate heaven and earth." The monk continued, "When the last nine days of winter are over, spring's form emerges. Tell me, what is revealed today?" The Master replied, "The sun turns, spreading a brocade over the upper forest; the cuckoo's call urges people to return home." The monk pressed further, "One phrase shines across past and present—what is the matter of fully raising it?" The Master said, "Every head, every principle, shares the same source." The monk asked, "When both extremes are not established, and the middle way need not be fixed, where, after all, is it?" The Master then struck him. The monk shouted. The Master struck him again. Then the Master said, "Today marks the end of the last nine days of winter. The entire cosmos returns to spring. Plum blossoms open at the stream's edge; willows on the bank are fresh and green. Gentle winds come from the mouth of the cave; the bright sun melts the frozen ice. Thus it is said: The brightness of flowers and the green of willows are not other things; the songs of swallows and cries of orioles are all the true tone. Do you all understand this thoroughly?" He flicked his whisk once and said, "At ease, recognize the face of the east wind—a thousand purples, a million reds; all is spring."