---
title: "五燈會元 · 益州保唐寺無住禪師"
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/cma8xe4jt0jdil404y9exb86e"
---

### 益州保唐寺無住禪師

> Chan Master Wuzhu of Baotang Temple in Yizhou

初得法於無相大師。乃居南陽白崖山。專務宴寂。經累歲。學者漸至。勤請不已。自此垂誨。雖廣演言教。而唯以無念為宗。唐相國杜鴻漸出撫坤維。聞師名。思一瞻禮。遣使到山延請。時節度使崔寧亦命諸寺僧徒遠出。迎引至空慧寺。時杜公與戎帥召三學碩德俱會寺中。致禮訖。公問曰。弟子聞今和尚說無憶．無念．莫妄三句法門。是否。師曰。然。公曰。此三句是一是三。師曰。無憶名戒。無念名定。莫妄名慧。一心不生。具戒定慧。非一非三也。公曰。後句妄字莫是從心之忘乎。曰。從女者是也。公曰。有據否。師曰。法句經云。若起精進心。是妄非精進。若能心不妄。精進無有涯。公聞疑情盪然。公又問。師還以三句示人否。師曰。初心學人。還令息念。澄停識浪。水清影現。悟無念體。寂滅現前。無念亦不立也。于時庭樹鵶鳴。公問。師聞否。師曰。聞。鵶去已。又問。師聞否。師曰。聞。公曰。鵶去無聲。云何言聞。師乃普告大眾曰。佛世難值。正法難聞。各各諦聽。聞無有聞。非關聞性。本來不生。何曾有滅。有聲之時。是聲塵自生。無聲之時。是聲塵自滅。而此聞性。不隨聲生。不隨聲滅。悟此聞性。則免聲塵之所轉。當知聞無生滅。聞無去來。公與僚屬大眾稽首。又問。何名第一義。第一義者。從何次第得入。師曰。第一義無有次第。亦無出入。世諦一切有。第一義即無。諸法無性性。說名第一義。佛言有法名俗諦。無性第一義。公曰。如師開示。實不可思議。公又曰。弟子性識微淺。昔因公暇。撰得起信論章疏兩卷。可得稱佛法否。師曰。夫造章疏。皆用識心。思量分別。有為有作。起心動念。然可造成。據論文云。當知一切法。從本以來。離言說相。離名字相。離心緣相。畢竟平等。無有變異。唯有一心。故名真如。今相公著言說相。著名字相。著心緣相。既著種種相。云何是佛法。公起作禮曰。弟子亦曾問諸供奉大德。皆讚弟子不可思議。當知彼等但狥人情。師今從理解說。合心地法。實是真理不可思議。公又問。云何不生。云何不滅。如何得解脫。師曰。見境心不起。名不生。不生即不滅。既無生滅。即不被前塵所縛。當處解脫。不生名無念。無念即無滅。無念即無縛。無念即無脫。舉要而言。識心即離念。見性即解脫。離識心見性外。更有法門證無上菩提者。無有是處。公曰。何名識心見性。師曰。一切學道人。隨念流浪。葢為不識真心。真心者。念生亦不順生。念滅亦不依寂。不來不去。不定不亂。不取不捨。不沈不浮。無為無相活鱍鱍。平常自在。此心體畢竟不可得。無可知覺。觸目皆如。無非見性也。公與大眾作禮稱讚。踊躍而去。師後居保唐寺而終。

> Having first attained the Dharma under Master Wuxiang, he resided at Baiya Mountain in Nanyang, devoted solely to tranquil meditation. After many years, students gradually gathered, persistently requesting his teachings. From then on, he imparted guidance. Though he broadly expounded the teachings, his core principle was non-thought. The Prime Minister Du Hongjian, while governing the southwestern region, heard of the Master's reputation and wished to pay respects. He sent envoys to the mountain to invite him. At that time, Military Governor Cui Ning also ordered monks from various temples to go out and welcome him, escorting him to Konghui Temple. There, Du and the military commander gathered eminent scholars of the Three Vehicles in the temple. After paying respects, Du asked, "I have heard that the Master teaches the three-part Dharma gate of non-recollection, non-thought, and non-delusion. Is this so?" The Master replied, "Yes." Du asked, "Are these three one or three?" The Master said, "Non-recollection is called Precepts, non-thought is called Concentration, and non-delusion is called Wisdom. When the one mind does not arise, it embodies Precepts, Concentration, and Wisdom—neither one nor three." Du asked, "Is the character 'wang' (delusion) in the last phrase derived from 'xin' (mind) with 'wang' (forget) underneath?" The Master replied, "It is the one with 'nü' (woman) on the side." Du asked, "Is there scriptural support for this?" The Master said, "The Dharmapada Sutra states: 'If one arouses a diligent mind, that is delusion, not diligence. If the mind can be free of delusion, diligence has no bounds.'" Upon hearing this, Du's doubts dissolved completely. Du then asked, "Does the Master still reveal the three phrases to people?" The Master replied, "For beginning students, I still instruct them to still thoughts and clarify the waves of consciousness. When the water is clear, reflections appear. Awakening to the nature of non-thought, cessation manifests before one—and even non-thought itself is not established." At that moment, crows in the courtyard trees cawed. Du asked, "Does the Master hear that?" The Master said, "I hear it." After the crows left, Du asked again, "Does the Master hear that?" The Master said, "I hear it." Du said, "When the crows left, there was no sound. How can you say you hear?" The Master then addressed the assembly broadly, saying, "It is rare to encounter a Buddha in this world, and rare to hear the true Dharma. Each of you, listen carefully. Hearing is without hearing—it is not a matter of a hearing nature. Originally unborn, how could it ever cease? When there is sound, the sound-dust arises by itself. When there is no sound, the sound-dust ceases by itself. But this hearing nature does not arise with sound, nor cease with sound. Awaken to this hearing nature, and you will not be turned by sound-dust. Know that hearing has neither arising nor ceasing, neither coming nor going." Du and his colleagues and the assembly bowed in homage. He then asked, "What is the First Principle, and through what sequence can one enter it?" The Master replied, "The First Principle has no sequence, nor any entering or leaving. In worldly truth, all things exist; in the First Principle, there is nothing. The nature of all dharmas being without nature is called the First Principle. The Buddha said that phenomena are conventional truth; their absence of nature is the First Principle." Du said, "What the Master has revealed is truly inconceivable." Du then continued, "This disciple's innate understanding is shallow. In the past, during leisure from official duties, I wrote two fascicles of commentary on the Awakening of Faith. Could this be considered Buddhist Dharma?" The Master replied, "Writing commentaries all involves the discriminating mind—thinking, analyzing, fabricating, acting, stirring thoughts. Only then can it be accomplished. According to the treatise, one should know that all dharmas from the very beginning are apart from characteristics of speech, apart from characteristics of names, apart from characteristics of mental grasping—ultimately equal, without change. There is only the one mind, hence it is called Suchness. Now, Your Excellency clings to characteristics of speech, characteristics of names, and characteristics of mental grasping. Since you cling to various characteristics, how can this be Buddhist Dharma?" Du rose and bowed, saying, "This disciple has also asked the court chaplains, and they all praised me as inconceivable. Now I know they were merely following social conventions. The Master's explanation today, grounded in principle and aligned with the mind-ground Dharma, is indeed the true真理, inconceivable." Du then asked, "What does it mean to not arise, and what does it mean to not cease? How does one attain liberation?" The Master replied, "Seeing objects without the mind arising is called non-arising. Non-arising means non-ceasing. Since there is neither arising nor ceasing, one is not bound by external sense objects. At that very place, liberation occurs. Non-arising is called non-thought. Non-thought means non-ceasing. Non-thought means no bondage. Non-thought means no liberation. To state it succinctly: recognizing the mind means departing from thought; seeing the nature means liberation. Apart from recognizing the mind and seeing the nature, there is no other Dharma gate to realize supreme Enlightenment—this is impossible." Du asked, "What is meant by recognizing the mind and seeing the nature?" The Master replied, "All who study the Way drift along with thoughts because they do not recognize the true mind. What is the true mind? When thoughts arise, it does not follow arising; when thoughts cease, it does not rely on stillness. It neither comes nor goes, neither settled nor disturbed, neither grasping nor rejecting, neither sinking nor floating—actionless, formless, and utterly alive. Ordinary and at ease. The essence of this mind is ultimately unattainable, unknowable and unperceivable. Everything seen is Suchness itself—nothing is not seeing the nature." Du and the assembly bowed, praised, and departed joyfully. The Master later resided at Baotang Temple and passed away there.