---
title: "五燈會元 · 越州大珠慧海禪師"
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/cma8xe5fs0jjxl404xv5v7c1z"
---

### 越州大珠慧海禪師

> Master Huihai of Dazhu, Yuezhou

建州朱氏子。依越州大雲寺智和尚受業。初參馬祖。祖問。從何處來。曰。越州大雲寺來。祖曰。來此擬須何事。曰。來求佛法。祖曰。我這裏一物也無。求甚麼佛法。自家寶藏不顧。拋家散走作麼。曰。阿那箇是慧海寶藏。祖曰。即今問我者。是汝寶藏。一切具足。更無欠少。使用自在。何假外求。師於言下。自識本心。不由知覺。踊躍禮謝。師事六載後。以受業師老。遽歸奉養。乃晦迹藏用。外示癡訥。自撰頓悟入道要門論一卷。法姪玄晏竊出江外。呈馬祖。祖覽訖。告眾曰。越州有大珠。圓明光透自在。無遮障處也。眾中有知師姓朱者。相推來越尋訪依附時號大珠和尚。師謂曰。禪客。我不會禪。並無一法可示於人。不勞久立。且自歇去。時學侶漸多。日夜叩激。事不得已。隨問隨答。其辭無礙。時有法師數人來謁。曰。擬伸一問。師還對否。師曰。深潭月影。任意撮摩。問。如何是佛。師曰。清譚對面。非佛而誰。眾皆茫然法眼云。是即沒交涉。僧良久。又問。師說何法度人。師曰。貧道未曾有一法度人。曰。禪師家渾如此。師却問。大德說何法度人。曰。講金剛經。師曰。講幾座來。曰。二十餘座。師曰。此經是阿誰說。僧抗聲曰。禪師相弄。豈不知是佛說邪。師曰。若言如來有所說法。則為謗佛。是人不解我所說義。若言此經不是佛說。則是謗經。請大德說看。僧無對。師少頃。又問。經云。若以色見我。以音聲求我。是人行邪道。不能見如來。大德且道。阿那箇是如來。曰。某甲到此却迷去。師曰。從來未悟。說甚却迷。曰。請禪師為說。師曰。大德講經二十餘座。却不識如來。僧禮拜曰。願垂開示。師曰。如來者。是諸法如義。何得忘却。曰。是諸法如義。師曰。大德。是亦未是。曰。經文分明。那得未是。師曰。大德如否。曰。如。師曰。木石如否。曰。如。師曰。大德如同木石如否。曰。無二。師曰。大德與木石何別。僧無對。良久。却問。如何得大涅槃。師曰。不造生死業。曰。如何是生死業。師曰。求大涅槃。是生死業。捨垢取淨。是生死業。有得有證。是生死業。不脫對治門。是生死業。曰。云何即得解脫。師曰。本自無縛。不用求解。直用直行。是無等等。曰。禪師如和尚者。實謂希有。禮謝而去。有行者問。即心即佛。那箇是佛。師曰。汝疑那箇不是佛。指出看。者無對。師曰。達即徧境是。不悟永乖疎。律師法明謂師曰。禪師家。多落空。師曰。却是座主家落空。明大驚曰。何得落空。師曰。經論是紙墨文字。紙墨文字者。俱是空設。於聲上建立名句等法。無非是空。座主執滯教體。豈不落空。明曰。禪師落空否。師曰。不落空。明曰。何得却不落空。師曰。文字等皆從智慧而生。大用現前。那得落空。明曰。故知一法不達。不名悉達。師曰。律師不唯落空。兼乃錯會名言。明作色曰。何處是錯處。師曰。未辨華竺之音。如何講說。明曰。請禪師指出錯處。師曰。豈不知悉達是梵語邪。明雖省過。而心猶憤然梵語具云。婆曷剌他悉陀。中國翻云一切義成。舊云悉達多。猶是訛略梵語也。又曰。夫經律論是佛語。讀誦依教奉行。何故不見性。師曰。如狂狗趂塊。師子齩人。經律論是性用。讀誦者是性法。明曰。阿彌陀佛有父母及姓否。師曰。阿彌陀姓憍尸迦。父名月上。母名殊勝妙顏。明曰。出何教文。師曰。出鼓音王經。法明禮謝。讚歎而退。有三藏法師問。真如有變易否。師曰。有變易。藏曰。禪師錯也。師却問三藏。有真如否。曰。有。師曰。若無變易。決定是凡僧也。豈不聞善知識者。能回三毒為三聚淨戒。回六識為六神通。回煩惱作菩提。回無明為大智。真如若無變易。三藏真是自然外道也。藏曰。若爾者。真如即有變易也。師曰。若執真如有變易。亦是外道。曰。禪師適來說真如有變易。如今又道不變易。如何即是的當。師曰。若了了見性者。如摩尼珠現色。說變亦得。說不變亦得。若不見性人。聞說真如變易。便作變易解會。說不變易。便作不變易解會。藏曰。故知南宗實不可測。有道流問。世間還有法過於自然否。師曰。有。曰。何法過得。師曰。能知自然者。曰。元氣是道不。師曰。元氣自元氣。道自道。曰。若如是者。則應有二也。師曰。知無兩人。又問。云何為邪。云何為正。師曰。心逐物為邪。物從心為正。源律師問。和尚修道。還用功否。師曰。用功。曰。如何用功。師曰。饑來喫飯。困來即眠。曰。一切人總如是。同師用功否。師曰。不同。曰。何故不同。師曰。他喫飯時不肯喫飯。百種須索。睡時不肯睡。千般計較。所以不同也。律師杜口。韞光大德問。禪師自知生處否。師曰。未曾死。何用論生。知生即是無生。法無離生。法有無生。祖師曰。當生即不生。曰。不見性人。亦得如此否。師曰。自不見性。不是無性。何以故。見即是性。無性不能見。識即是性。故名識性。了即是性。喚作了性。能生萬法。喚作法性。亦名法身。馬鳴祖師云。所言法者。謂眾生心。若心生故。一切法生。若心無生。法無從生。亦無名字。迷人不知法身無象。應物現形。遂喚青青翠竹。總是法身。鬱鬱黃華。無非般若。黃華若是般若。般若即同無情。翠竹若是法身。法身即同草木。如人喫筍。應總喫法身也。如此之言。寧堪齒錄。對面迷佛。長劫希求。全體法中。迷而外覔。是以解道者。行住坐臥。無非是道。悟法者。縱橫自在。無非是法。光又問。太虗能生靈智否。真心緣於善惡否。貪欲人是道否。執是執非人向後心通否。觸境生心人有定否。住寂寞人有慧否。懷傲物人有我否。執空執有人有智否。尋文取證人．苦行求佛人．離心求佛人．執心是佛人。此智稱道否。請禪師一一為說。師曰。太虗不生靈智。真心不緣善惡。嗜欲深者機淺。是非交爭者未通。觸境生心者少定。寂寞忘機者慧沉。傲物高心者我壯。執空執有者皆愚。尋文取證者益滯。苦行求佛者俱迷。離心求佛者外道。執心是佛者為魔。曰。若如是。畢竟無所有也。師曰。畢竟是大德。不是畢竟無所有。光踊躍禮謝而去。問。儒．釋．道三教同異如何。師曰。大量者用之即同。小機者執之即異。總從一性上起用。機見差別成三。迷悟由人。不在教之同異也。

> A native of Jianzhou, by the surname Zhu. He studied under Master Zhi at Dayun Temple in Yuezhou. He first went to pay respects to Mazu. Mazu asked, "Where have you come from?" He replied, "From Dayun Temple in Yuezhou." Mazu said, "What do you intend to seek here?" He replied, "I have come to seek the Dharma." Mazu said, "There is not a single thing here. What Dharma do you seek? You disregard your own treasure and wander off, abandoning your home—what for?" He asked, "Which one is Huihai's own treasure?" Mazu said, "The one who is asking me right now is your treasure. It is completely full, lacking nothing. It functions freely—why seek outside?" At these words, the master recognized his own mind. It did not come through intellect or perception. He leaped with joy and bowed in thanks. He served Mazu for six years. Later, because his original teacher had grown old, he hurried back to care for him. He then concealed his attainment and hid his abilities, appearing foolish and tongue-tied to others. He wrote a one-volume work titled "Essential Teachings on Sudden Enlightenment and Entering the Way." His Dharma nephew Xuanyan secretly took it across the river and showed it to Mazu. After reading it, Mazu told the assembly, "In Yuezhou there is a great pearl. It is perfectly bright, radiating light freely, with nothing to obstruct it." Among the assembly were those who knew the master's surname was Zhu. They urged each other to go to Yuezhou to find and learn from him<note>At that time he was known as Great Pearl Monk</note>. The master said to them, "Chan travelers, I do not understand Chan. I have not a single dharma to show anyone. No need to stand long—go rest yourselves." At that time, students gradually grew more numerous, pressing him day and night with questions. When there was no other way, he answered each question as it came, and his words flowed without obstruction. Several Dharma masters came to visit and said, "We wish to raise a question. Will you respond?" The master said, "The moon's reflection in a deep pool—grasp and rub it however you like." They asked, "What is Buddha?" The master said, "A clear conversation face to face—who else but Buddha?" The assembly was all bewildered<note>Fayan said, "Even so, there's no connection."</note>. A monk waited a long while, then asked again, "What Dharma do you speak to liberate people?" The master said, "This poor monk has never had a single dharma to liberate anyone." The monk said, "So this is how Chan masters are." The master asked back, "Your Reverence, what Dharma do you speak to liberate people?" He replied, "I lecture on the Diamond Sutra." The master said, "How many sessions have you lectured?" He replied, "Over twenty sessions." The master said, "Who spoke this sutra?" The monk raised his voice and said, "The master is toying with me. Don't you know it was spoken by the Buddha?" The master said, "If you say the Tathāgata spoke a dharma, then you are slandering the Buddha—such a person does not understand the meaning I have spoken. If you say this sutra was not spoken by the Buddha, then you are slandering the sutra. Please, Your Reverence, explain it for me." The monk was speechless. After a moment, the master asked again, "The sutra says: 'If you see me through form, or seek me through sound, that person walks the wrong path and cannot see the Tathāgata.' Your Reverence, tell me—which one is the Tathāgata?" The monk said, "Now I am confused." The master said, "You were never enlightened in the first place. What do you mean 'now confused'?" The monk said, "Please, Master, explain it for me." The master said, "You have lectured the sutra for over twenty sessions and still do not recognize the Tathāgata." The monk bowed and said, "I beg you to be gracious and enlighten me." The master said, "The Tathāgata is the thusness of all dharmas. How could you have forgotten this?" The monk said, "'The thusness of all dharmas.'" The master said, "Your Reverence, 'thus' is still not it." The monk said, "The sutra text is perfectly clear. How can it not be it?" The master said, "Your Reverence, are you thus?" He replied, "Thus." The master said, "Are wood and stone thus?" He replied, "Thus." The master said, "Are you, Your Reverence, the same as wood and stone in being thus?" He replied, "No different." The master said, "Then what distinguishes you from wood and stone?" The monk had no answer. After a long silence, he asked again, "How can I attain great nirvana?" The master said, "Do not create deeds of birth and death." He asked, "What are deeds of birth and death?" The master said, "Seeking great nirvana is a deed of birth and death. Abandoning defilement and grasping purity is a deed of birth and death. Having attainment and realization is a deed of birth and death. Not escaping the gate of opposition and remedy is a deed of birth and death." He asked, "Then how do I attain liberation?" The master said, "Originally there is nothing binding you. No need to seek liberation. Act directly, walk directly—this is unequaled." The monk said, "A master such as you is truly rare indeed." He bowed in thanks and left. A lay practitioner asked, "When it is said 'this mind is Buddha,' which one is Buddha?" The master said, "Point out to me which one you doubt is not Buddha." The practitioner had no response. The master said, "When awakened, the whole realm is Buddha. When not awakened, you are forever estranged." The Vinaya master Faming said to the master, "People in the Chan school mostly fall into emptiness." The master said, "Actually, it is the lecture masters who fall into emptiness." Faming was startled and said, "How can that be?" The master said, "Sutras and treatises are paper, ink, and words. Paper, ink, and words are all empty constructs. Establishing names, phrases, and dharmas upon sounds—none of these are anything but emptiness. Your Reverence clings to the substance of the teachings—how is that not falling into emptiness?" Faming said, "Does the master fall into emptiness?" The master said, "I do not fall into emptiness." Faming said, "Why not?" The master said, "Words and texts all arise from wisdom. Great function manifests right before you—how could that fall into emptiness?" Faming said, "Then I realize that not understanding a single dharma means one cannot be called Siddhārtha." The master said, "Vinaya master, you not only fall into emptiness, but you have also misunderstood the words." Faming turned serious and said, "Where exactly is my error?" The master said, "If you cannot distinguish the sounds of China from those of India, how can you lecture and explain?" Faming said, "Please, Master, point out the error." The master said, "Don't you know that Siddhārtha is Sanskrit?" Though Faming recognized his mistake, he was still resentful inside<note>In full Sanskrit it is "Bheṣajya-siddha," which in Chinese is translated as "All meanings accomplished." The old rendering "Siddhārtha" is still an abbreviated and inaccurate transliteration.</note>. He then said, "The sutras, vinaya, and commentaries are the Buddha's words. If we recite them and follow the teachings, why do we not see our nature?" The master said, "It is like a mad dog chasing a clod thrown at it, while a lion bites the person who threw it. The sutras, vinaya, and commentaries are the functioning of nature. The one who recites them is the nature's activity." Faming asked, "Does Amitābha Buddha have parents and a surname?" The master said, "Amitābha's surname is Kausika. His father is named Moonrise, and his mother is named Supreme Wonderful Countenance." Faming asked, "In which scripture does this appear?" The master said, "In the Drum King Sutra." Faming bowed in thanks, praised him, and withdrew. A Tripiṭaka master asked, "Does suchness undergo change?" The master said, "It changes." The Tripiṭaka said, "Master, you are wrong." The master asked the Tripiṭaka in return, "Do you have suchness?" He said, "Yes." The master said, "If it does not change, then you are definitely an ordinary monk. Have you not heard that a true teacher can turn the three poisons into the three pure precepts, turn the six consciousnesses into the six spiritual powers, turn affliction into awakening, and turn ignorance into great wisdom? If suchness does not change, then you, Tripiṭaka master, are nothing but a naturalist heretic." The Tripiṭaka said, "If it is like that, then suchness does change." The master said, "If you cling to the view that suchness changes, that is also heresy." He said, "Just now the master said suchness changes, and now you say it does not change. Which is correct?" The master said, "For someone who clearly sees his nature, it is like a maṇi jewel displaying colors—saying it changes is acceptable, and saying it does not change is also acceptable. For someone who has not seen his nature, if he hears that suchness changes, he takes it literally as change; if he hears it does not change, he takes it literally as no change." The Tripiṭaka said, "Now I know the Southern School is truly unfathomable." A Daoist asked, "Is there anything in this world that surpasses nature?" The master said, "Yes." He asked, "What dharma surpasses it?" The master said, "That which knows nature." He asked, "Is primordial energy the Way?" The master said, "Primordial energy is primordial energy; the Way is the Way." He said, "If that is so, then there should be two." The master said, "The knower is not two." He asked again, "What is deviant? What is upright?" The master said, "The mind chasing objects is deviant. Objects following the mind is upright." The Vinaya master Yuan asked, "When you cultivate the Way, do you use effort?" The master said, "I use effort." He asked, "How do you use effort?" The master said, "When hungry, I eat. When tired, I sleep." He said, "Everyone does that. Is that the same as your effort?" The master said, "Not the same." He asked, "Why not the same?" The master said, "When they eat, they refuse to just eat—they scheme in a hundred ways. When they sleep, they refuse to just sleep—they fret in a thousand ways. That is why it is different." The Vinaya master fell silent. The great master Yun Guang asked, "Do you know where you were born?" The master said, "I have never died, so why discuss birth? To know birth is precisely no-birth. Dharma does not depart from birth; dharma has no birth. The patriarchs said, 'At the moment of birth, it is already no-birth.'" Guang asked, "Can someone who has not seen his nature also be like this?" The master said, "Not seeing your nature does not mean there is no nature. Why? Seeing is itself nature. Without nature, there could be no seeing. Awareness is itself nature—therefore it is called awareness-nature. Understanding is itself nature—therefore it is called understanding-nature. It can give rise to all dharmas—therefore it is called dharma-nature, also known as the Dharma Body. Patriarch Aśvaghoṣa said, 'What is called dharma is the mind of sentient beings. If the mind arises, all dharmas arise. If the mind does not arise, then dharmas have no source from which to arise, and they have no names either.' Deluded people do not know that the Dharma Body has no form, and that it manifests form in response to things. So they say that the green bamboo is the Dharma Body, and the lush yellow flowers are prajñā. If yellow flowers were prajñā, then prajñā would be the same as insentient things. If green bamboo were the Dharma Body, then the Dharma Body would be the same as grass and trees. If someone ate bamboo shoots, they would be eating the Dharma Body all the time. Such talk—how could it even be worth recording? Face to face with Buddha, they are still deluded, seeking for countless eons. Within the whole of dharma, they are deluded and search outside. Therefore, one who understands the Way finds that walking, standing, sitting, lying down—all are the Way. One who awakens to dharma finds that in every direction, freely, all is dharma." Guang asked again, "Can the great void give rise to spiritual awareness? Does the true mind connect with good and evil? Is a person of strong desire on the Way? Will people who cling to right and wrong eventually have penetrating minds? Do people who give rise to thoughts upon encountering situations have stability? Do people who dwell in stillness and solitude have wisdom? Do arrogant people have self? Do people who grasp emptiness or grasp existence have wisdom? Those who seek proof through texts, those who seek Buddha through ascetic practices, those who seek Buddha apart from mind, those who hold that mind is Buddha—does their wisdom accord with the Way? Please explain each one for me." The master said, "The great void does not give rise to spiritual awareness. The true mind does not connect with good or evil. Those with deep craving have shallow potential. Those entangled in disputes of right and wrong are not yet through. Those who give rise to thoughts upon encountering situations have little stability. Those who dwell in stillness and forget their thoughts have sinking wisdom. Those who are arrogant and look down on others have a swollen self. Those who grasp emptiness or existence are all foolish. Those who seek proof through texts become increasingly stuck. Those who seek Buddha through ascetic practices are all deluded. Those who seek Buddha apart from mind are heretics. Those who hold that mind itself is Buddha become demons." Guang asked, "If that is so, then in the end there is nothing at all." The master said, "In the end, it is you, Great Master. It is not that there is nothing at all." Guang leaped with joy, bowed, and left. Someone asked, "What are the differences and similarities among Confucianism, Buddhism, and Daoism?" The master said, "Those with great capacity use them and find them the same. Those with small capacity cling to them and find them different. All arise from the function of one nature; differences in capacity and view make them three. Delusion and awakening depend on the person, not on whether the teachings are the same or different."