---
title: "五燈會元 · 四祖優波毱多尊者"
description: "五燈會元由宋代高僧普濟編撰，成書於南宋淳祐年間，是中國禪宗重要典籍之一。該書彙編了禪宗五家七宗的傳法譜系與公案語錄，包括法眼、雲門、曹洞、臨濟、溈仰五宗祖師的機鋒對話與悟道因緣，系統整理了禪宗從初祖達摩至唐宋時期的發展脈絡。全書共二十卷，以燈燈相傳為喻，展現了禪宗心法傳承的歷史軌跡。作為研究唐宋禪宗思想的核心文獻，五燈會元不僅是佛教史學的重要資料，更是禪門修行者參究心性的權威指南，在中國佛教史上具有不可替代的地位。"
url: "https://rushiwowen.co/en/r/cma8xe3m80j8tl404m0qb7t8m"
---

### 四祖優波毱多尊者

> Fourth Patriarch, Venerable Upagupta

吒利國人也。亦名優波崛多。又名鄔波毱多。姓首陀。父善意。十七出家。二十證果。隨方行化。至摩突羅國。得度者甚眾。由是魔宮震動。波旬愁怖。遂竭其魔力。以害正法。尊者即入三昧。觀其所由。波旬復伺便。密持瓔珞縻之于頸。及尊者出定。乃取人狗蛇三屍。化為華󳌃。䎡言慰諭波旬曰。汝與我瓔珞。甚是珍妙。吾有華󳌃。以相酬奉。波旬大喜。引頸受之。即變為三種臭屍。蟲蛆壞爛。波旬厭惡。大生憂惱。盡己神力。不能移動。乃升六欲天。告諸天主。又詣梵王。求其解免。彼各告言。十力弟子。所作神變。我輩凡陋。何能去之。波旬曰。然則柰何。梵王曰。汝可歸心尊者。即能除斷。乃為說偈。令其回向曰。若因地倒。還因地起。離地求起。終無其理。波旬受教已。即下天宮。禮尊者足。哀露懺悔。尊者告曰。汝自今去。於如來正法。更不作嬈害否。波旬曰。我誓回向佛道。永斷不善。尊者曰。若然者。汝可口自唱言。皈依三寶。魔王合掌三唱。華󳌃悉除。乃歡喜踊躍。作禮尊者而說偈曰。稽首三昧尊。十力聖弟子。我今願回向。勿令有劣弱。尊者在世化導。證果最多。每度一人。以一籌置於石室。其室縱十八肘。廣十二肘。充滿其間。最後有一長者子。名曰香眾。來禮尊者。志求出家。尊者問曰。汝身出家。心出家。答曰。我來出家。非為身心。尊者曰。不為身心。復誰出家。答曰。夫出家者。無我我故。無我我故。即心不生滅。心不生滅。即是常道。諸佛亦常心無形相。其體亦然。尊者曰。汝當大悟。心自通達。宜依佛法僧。紹隆聖種。即為剃度。授具足戒。仍告之曰。汝父甞夢金日而生汝。可名提多迦。復謂曰。如來以大法眼藏。次第傳授。以至於我。今復付汝。聽吾偈言。心自本來心。本心非有法。有法有本心。非心非本法。付法已。乃踊身虗空。呈十八變。却復本座。跏趺而逝。提多迦以室內籌用焚師軀。收舍利。建塔供養。即平王三十一年庚子歲也。

> He was a man from the country of Zhali, also known as Upagupta or Upaqupta, of the Shudra caste. His father’s name was Shanyi. At seventeen, he left home to pursue the spiritual path; at twenty, he attained enlightenment. He traveled and taught widely, eventually reaching the country of Mathura, where he guided countless people to liberation. This so shook the demon realm that Mara (the embodiment of temptation) trembled with fear. In desperation, Mara used all his demonic powers to harm the true Dharma. The venerable master entered deep meditative concentration to discern the source of this disturbance. Seizing the opportunity, Mara secretly fastened a garland around the master’s neck. When the master emerged from meditation, he took three corpses—those of a human, a dog, and a snake—and transformed them into a beautiful wreath of flowers. He kindly addressed Mara, saying, "The garland you gave me is truly exquisite. I have this wreath of flowers to offer you in return." Mara was delighted and stretched out his neck to receive it. Instantly, the wreath turned into three stinking, rotten corpses crawling with maggots. Mara was filled with disgust and deep distress. Despite using all his supernatural powers, he could not remove it. So he ascended to the six heavens of desire and sought help from the gods, then went to Brahma, the highest god, begging for release. Each told him, "This is the work of a disciple of the Ten-Powerful One (the Buddha). We are but humble beings; how could we undo it?" Mara asked, "What should I do, then?" Brahma replied, "You must sincerely turn your heart to the venerable master; only then can it be removed." Then Brahma spoke a verse to guide Mara toward repentance: "If you fall to the ground by slipping, You rise again by using that same ground. To seek to rise apart from it Is impossible." Receiving this teaching, Mara descended from the heavenly palace, bowed at the master’s feet, and tearfully confessed his misdeeds. The master asked him, "From now on, will you stop harassing the True Dharma of the Tathagata (the Buddha)?" Mara replied, "I vow to turn my heart toward the Buddha’s path and forever abandon what is unwholesome." The master said, "If that is so, then you must proclaim aloud, 'I take refuge in the Three Jewels.'" Mara folded his hands and recited this three times, and the foul wreath immediately vanished. Overjoyed, he performed a respectful bow to the master and offered this verse: "I bow to the master of deep meditation, The holy disciple of the Ten-Powerful One. Today I vow to turn my heart, May I never again be weak or low." During his lifetime, the master guided and transformed countless beings, with more attaining enlightenment under his teaching than any other. Each time he liberated someone, he would place a counting stick in a stone chamber. Eventually, the chamber—eighteen cubits long by twelve cubits wide—became completely filled with these sticks. At last, the son of an elder named Fragrant Multitude came to pay his respects and expressed his sincere wish to leave home and become a monk. The master asked him, "Do you leave home with your body, or with your mind?" The young man replied, "I have come to leave home—not for the sake of body or mind." The master asked, "If not for body or mind, then who is it that leaves home?" The young man answered, "One who truly leaves home has no sense of self or possession. With no self or possession, the mind neither arises nor ceases. When the mind neither arises nor ceases, that is the eternal Way. All Buddhas, too, have a mind that is formless; their true nature is likewise." The master said, "You are on the verge of great awakening, and your mind will naturally penetrate the Truth. It is fitting that you rely on the Buddha, the Dharma, and the Sangha (the spiritual community) to continue and uphold the holy lineage." He then shaved the young man’s head, ordained him, and gave him full monastic precepts. He told him, "Your father once dreamed of a golden sun when you were born, so you shall be named Tīdīka (or in some traditions, Dīpaka)." He added, "The Tathagata passed down the Great Eye of the True Dharma from one to another, and it has come down to me. Now I entrust it to you. Listen to my verse: "The mind is from the beginning the primal mind; The primal mind is not a conditioned thing. If there is a conditioned thing and a primal mind, Then neither is the true mind nor the true Dharma." Having transmitted the Dharma, the master soared into the sky, performing eighteen miraculous transformations. Then he returned to his seat, sat in full lotus posture, and passed into final Nirvana. Tīdīka used the counting sticks from the chamber to cremate the master’s body, collected his relics, built a stupa to enshrine them, and made offerings. This took place in the thirty-first year of King Ping of the Zhou Dynasty (corresponding to the year 770 BCE in the traditional chronology).