---
title: "五燈會元 · 南嶽懷讓禪師"
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/cma8xe5fs0jjgl404knz4lemz"
---

### 南嶽懷讓禪師者

> Master Huairang of Nanyue

姓杜氏。金州人也。於唐儀鳳二年四月八日降誕。感白氣應於玄象。在安康之分。太史瞻見。奏聞高宗皇帝。帝乃問。是何祥瑞。太史對曰。國之法器。不染世榮。帝傳勑金州太守韓偕親往。存慰其家。家有三子。唯師最小。炳然殊異。性唯恩讓。父乃安名懷讓。年十歲時。唯樂佛書。時有三藏玄靜過舍。告其父母曰。此子若出家。必獲上乘。廣度眾生。至垂拱三年方十五歲。辭親。往荊州玉泉寺。依弘景律師出家。通天二年。受戒後習毗尼藏。一日自歎曰。夫出家者。為無為法。天上人間。無有勝者。時同學坦然。知師志氣高邁。勸師謁嵩山安和尚。安啟發之。乃直指詣曹谿參六祖。祖問。甚麼處來。曰。嵩山來。祖曰。甚麼物恁麼來。師無語。遂經八載。忽然有省。乃白祖曰。某甲有箇會處。祖曰。作麼生。師曰。說似一物即不中。祖曰。還假修證否。師曰。修證則不無。污染即不得。祖曰。祇此不污染。諸佛之所護念。汝既如是。吾亦如是。西天般若多羅讖汝足下出一馬駒。踏殺天下人。病在汝心。不須速說。師執侍左右一十五年。先天二年往衡嶽居般若寺。開元中有沙門道一即馬祖也。在衡嶽山常習坐禪。師知是法器。往問曰。大德坐禪圖甚麼。一曰。圖作佛。師乃取一甎。於彼庵前石上磨。一曰。磨作甚麼。師曰。磨作鏡。一曰。磨甎豈得成鏡邪。師曰。磨甎既不成鏡。坐禪豈得作佛。一曰。如何即是。師曰。如牛駕車。車若不行。打車即是。打牛即是。一無對。師又曰。汝學坐禪。為學坐佛。若學坐禪。禪非坐臥。若學坐佛。佛非定相。於無住法。不應取捨。汝若坐佛。即是殺佛。若執坐相。非達其理。一聞示誨。如飲醍醐。禮拜。問曰。如何用心。即合無相三昧。師曰。汝學心地法門。如下種子。我說法要。譬彼天澤。汝緣合故。當見其道。又問。道非色相。云何能見。師曰。心地法眼能見乎道。無相三昧亦復然矣。一曰。有成壞否。師曰。若以成壞聚散而見道者。非見道也。聽吾偈曰。心地含諸種。遇澤悉皆萌。三昧華無相。何壞復何成。一蒙開悟。心意超然。侍奉十秋。日益玄奧。入室弟子總有六人。師各印可。曰。汝等六人同證吾身。各契其一。一人得吾眉。善威儀常浩一人得吾眼。善顧盻智達一人得吾耳。善聽理坦然一人得吾鼻。善知氣神照一人得吾舌。善譚說嚴峻一人得吾心。善古今道一又曰。一切法皆從心生。心無所生。法無所住。若達心地。所作無礙。非遇上根。宜慎辭哉。有一大德問。如鏡鑄像。像成後未審光向甚麼處去。師曰。如大德為童子時。相貌何在法眼別云。阿那箇是大德鑄成底像。曰。祇如像成後。為甚麼不鑑照。師曰。雖然不鑑照。謾他一點不得。後馬大師闡化於江西。師問眾曰。道一為眾說法否。眾曰。已為眾說法。師曰。總未見人持箇消息來。眾無對。因遣一僧去。囑曰。待伊上堂時。但問作麼生。伊道底言語。記將來。僧去一如師旨。回謂師曰。馬師云。自從胡亂後。三十年不曾少鹽醬。師然之。天寶三年八月十一日。圓寂於衡嶽。諡大慧禪師。最勝輪之塔。

> His surname was Du, and he was from Jinzhou. He was born on the eighth day of the fourth month in the second year of the Yifeng era of the Tang Dynasty. A white aura appeared in the sky over Ankang, and the imperial astronomer, upon observing it, reported it to Emperor Gaozong. The emperor asked what this auspicious sign meant, and the astronomer replied, "This is a vessel of the Dharma for the nation, one who will not be tainted by worldly glory." The emperor then sent an edict to Han Xie, the governor of Jinzhou, to personally visit and comfort the family. The family had three sons, and the master was the youngest. He was exceptionally brilliant and different from others by nature, inclined to kindness and humility. His father named him Huairang. At the age of ten, he delighted only in Buddhist scriptures. At that time, the Tripitaka master Xuanjing passed by their home and told his parents, "If this child leaves home to become a monk, he will surely attain the supreme vehicle and deliver countless sentient beings." At age fifteen, in the third year of Chuigong era, he bid farewell to his family and went to Yuquan Temple in Jingzhou, where he became a monk under the Precepts Master Hongjing. In the second year of Tongtian era, after receiving the full precepts, he studied the Vinaya Pitaka. One day he sighed to himself, "One who leaves home pursues the unconditioned Dharma. In heaven above or among humans, nothing surpasses this." At that time, his fellow student Tanran, recognizing the master's lofty aspirations, encouraged him to visit the Zen Master An on Mount Song. An enlightened him and directly pointed him to visit the Sixth Patriarch at Caoxi. The Patriarch asked, "Where have you come from?" "From Mount Song," replied the master. The Patriarch asked, "What is this thing that has come thus?" The master was speechless. Eight years passed, and then suddenly he had a realization. He said to the Patriarch, "I have some understanding now." The Patriarch asked, "What is it?" The master said, "To describe it as any thing would be inaccurate." The Patriarch asked, "Does it still require cultivation and realization?" The master said, "Cultivation and realization are not absent, but defilement cannot be allowed." The Patriarch said, "Just this non-defilement is what all Buddhas protect and uphold. Since you are thus, I am also thus. The Indian sage Prajñātāra prophesied that from beneath your feet would come a fine horse colt who would trample the people of the world. The disease lies in your mind—do not speak of it hastily." The master attended upon the Patriarch for fifteen years. In the second year of Xiantian era, he went to Mount Heng and resided at Prajñā Temple. During the Kaiyuan era, there was a monk named Daoyi—who would later become Great Master Mazu—practicing seated meditation on Mount Heng. The master knew he was a vessel of the Dharma, so he went to ask him, "Great Virtue, what are you seeking by sitting in meditation?" Daoyi said, "I seek to become a Buddha." The master then picked up a brick and began grinding it on a stone before Daoyi's hut. Daoyi asked, "What are you grinding?" "Grinding it into a mirror," replied the master. Daoyi said, "How can grinding a brick make a mirror?" The master said, "If grinding a brick cannot make a mirror, how can sitting in meditation make a Buddha?" Daoyi asked, "Then what is the right way?" The master said, "It's like an ox pulling a cart. If the cart doesn't move, do you hit the cart or hit the ox?" Daoyi had no answer. The master continued, "Are you learning seated meditation, or are you learning to sit as a Buddha? If you learn seated meditation, meditation is not something confined to sitting or lying down. If you learn to sit as a Buddha, the Buddha has no fixed form. In the unconditioned Dharma, there should be no grasping or rejecting. If you sit as a Buddha, that is killing the Buddha. If you cling to the form of sitting, you have not penetrated the principle." Hearing this instruction, Daoyi felt as if he had drunk sweet nectar. He bowed and asked, "How should I apply the mind to accord with the signless samādhi?" The master said, "Your study of the mind-ground Dharma is like planting a seed. My explanation of the essential Dharma is like the rain from heaven. When your conditions are fulfilled, you will see the Path." Daoyi asked again, "The Path is not a form or appearance—how can it be seen?" The master said, "The mind-ground Dharma-eye can see the Path. The signless samādhi is likewise." Daoyi asked, "Does it have formation and dissolution?" The master said, "If you see the Path through formation, dissolution, gathering, or scattering, that is not seeing the Path. Listen to my verse: The mind-ground contains all seeds; When rain falls, all sprout. The samādhi flower is signless— What is there to dissolve, what to form?" Daoyi was awakened by this and his mind was loftily transcendent. He served the master for ten years, and his understanding grew ever more profound. The master had six disciples who entered his inner chamber, and he confirmed each of them, saying, "You six have all realized my body, each grasping one part of it. One has my eyebrows—skilled in dignified conduct (Changhao). One has my eyes—skilled in seeing clearly (Zhida). One has my ears—skilled in hearing the principle (Tanran). One has my nose—skilled in perceiving vital energy (Shenzhao). One has my tongue—skilled in eloquent discourse (Yanjun). One has my mind—skilled in past and present (Daoyi)." He also said, "All dharmas arise from the mind. When the mind is not produced, dharmas have no place to abide. If you penetrate the mind-ground, all actions are unobstructed. But unless you encounter superior faculties, be careful with your words." A great worthy once asked, "When a mirror is cast into an image, after the image is completed, where has the mirror's brightness gone?" The master replied, "When you, Great Virtue, were a child, where was your appearance?" The questioner then said, "But after the image is completed, why does it not reflect?" The master said, "Although it does not reflect, it cannot be fooled in the slightest." Later, when Great Master Ma was spreading the Dharma in Jiangxi, the master asked his assembly, "Is Daoyi teaching the Dharma for the assembly?" They replied, "Yes, he has already taught the Dharma for the assembly." The master said, "But no one has brought back a single word of it." The assembly was silent, so the master sent a monk with these instructions: "When he takes the hall, just ask him what it is. Whatever he says, write it down and bring it back." The monk went and did exactly as instructed, then returned and reported to the master, "Master Ma said, 'Since the great confusion, for thirty years I have never lacked salt or sauce.'" The master nodded in approval. On the eleventh day of the eighth month in the third year of Tianbao era, he entered nirvāṇa on Mount Heng. He was posthumously given the title Great Master Dahui, with the stupa named "Wheel of Supreme Victory."