--- title: "五燈會元 · 福州長慶大安禪師" 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/cma8xe69z0jq0l404u4v23yvk" --- ### 福州長慶大安禪師號懶安 > Chan Master Da'an of Changqing in Fuzhoualso known as 'An 郡之陳氏子。受業於黃檗山。習律乘。甞自念言。我雖勤苦。而未聞玄極之理。乃孤錫遊方。將往洪井。路出上元。逢一老父謂師曰。師往南昌。當有所得。師即造百丈。禮而問曰。學人欲求識佛。何者即是。丈曰。大似騎牛覔牛。師曰。識得後如何。丈曰。如人騎牛至家。師曰。未審始終如何保任。丈曰。如牧牛人執杖視之。不令犯人苗稼。師自茲領旨。更不馳求。同參祐禪師。創居溈山。師躬耕助道。及祐歸寂。眾請接踵住持。上堂。汝諸人總來就安。求覔甚麼。若欲作佛。汝自是佛。擔佛傍家走。如渴鹿趂陽𦦨相似。何時得相應去。汝欲作佛。但無許多顛倒攀緣．妄想惡覺．垢淨眾生之心。便是初心正覺佛。更向何處別討所以。安在溈山三十來年。喫溈山飯。屙溈山屎。不學溈山禪。祇看一頭水牯牛。若落路入草。便把鼻孔拽轉來。纔犯人苗稼。即鞭撻。調伏既久。可憐生受人言語。如今變作箇露地白牛。常在面前。終日露迥迥地。趂亦不去。汝諸人各自有無價大寶。從眼門放光。照見山河大地。耳門放光。領釆一切善惡音響。如是六門。晝夜常放光明。亦名放光三昧。汝自不識取。影在四大身中。內外扶持。不教傾側。如人負重擔。從獨木橋上過。亦不教失脚。且道是甚麼物任持。便得如是。且無絲髮可見。豈不見誌公和尚云。內外追尋覔總無。境上施為渾大有。珍重。僧問。一切施為是法身用。如何是法身。師曰。一切施為是法身用。曰。離却五蘊。如何是本來身。師曰。地水火風。受想行識。曰。這箇是五蘊。師曰。這箇異五蘊。問。此陰已謝．彼陰未生時如何。師曰。此陰未謝。那箇是大德。曰。不會。師曰。若會此陰。便明彼陰。問。大用現前．不存軌則時如何。師曰。汝用得但用。僧乃脫膊。遶師三匝。師曰。向上事何不道取。僧擬開口。師便打。曰。這野狐精出去。有僧上法堂。顧視東西。不見師。乃曰。好箇法堂。祇是無人。師從門裏出。曰。作麼。僧無對。雪峯因入山採得一枝木。其形似虵。於背上題曰。本自天然。不假雕琢。寄與師。師曰。本色住山人。且無刀斧痕。僧問。佛在何處。師曰。不離心。又問。雙峯上人。有何所得。師曰。法無所得。設有所得。得本無得。問。黃巢軍來。和尚向甚麼處回避。師曰。五蘊山中。曰。忽被他捉著時如何。師曰。惱亂將軍。師大化閩城。唐中和三年歸黃檗示寂。塔于楞伽山。諡圓智禪師。 > There was a man from the Chen family in the commandery. He studied under Huangbo Mountain, mastering the Vinaya (precepts). He once reflected, "Though I work hard, I have not yet heard the profound and ultimate truth." So he took his staff and traveled widely, intending to go to Hongjing. On the way, he passed through Shangyuan, where he met an old man who said to him, "Master, if you go to Nanchang, you will gain something." He then went to Baizhang, bowed, and asked, "A student wishes to know the Buddha. What exactly is it?" Baizhang said, "That's like riding a buffalo to search for the buffalo." The master asked, "After recognizing it, what then?" Baizhang said, "Like a person riding a buffalo home." The master asked, "I don't understand—how does one maintain this from start to finish?" Baizhang said, "Like a buffalo herder holding a staff and watching it, not letting it trample people's crops." From then on, the master understood the essence and no longer wandered seeking. His fellow practitioner, Zen Master You, founded Guishan Monastery. The master personally worked the fields to support the practice. When You passed away, the community invited him to take over as abbot. One day he ascended the hall and said, "All of you have come to An, seeking what? If you wish to become a Buddha, you are already Buddha. Carrying Buddha on your shoulders and running around is like a thirsty deer chasing a mirage—when will you ever connect with it? If you wish to become Buddha, simply have no inverted thoughts, no clinging, no deluded perceptions, no notions of purity or impurity or of sentient beings. That itself is the initial true enlightenment of Buddha. Where else would you search for it?" An lived at Guishan for over thirty years. He ate Guishan's rice and relieved himself at Guishan, yet he did not study Guishan's Chan. He simply watched over a single water buffalo. If it strayed from the path into the grass, he would grab its nose and pull it back. When it trespassed into the crops, he would whip it. After long training, it became tame and responsive to speech. Now it has turned into a white buffalo in the open, always in front of him, utterly exposed all day long—even chasing it won't make it leave. Each of you has a priceless treasure of your own. It emits light through the eyes, illuminating mountains, rivers, and the great earth. It emits light through the ears, receiving all sounds of good and evil. These six gates shine continuously, day and night. This is also called the Samadhi of Emitting Light. But you fail to recognize it yourself. It is shadowed within the body of the four elements, supported from within and without, kept from tilting. It's like a person carrying a heavy burden crossing a single-log bridge—they must not lose their footing. Just tell me, what is it that sustains and supports this, allowing it to be so? Yet there is not even a hair's breadth visible. Don't you see what Master Zhigong said: 'Searching within and without, nothing is found; yet responding on the field of conditions, it is overwhelmingly present.' Take care." A monk asked, "All activities are the function of the Dharmakaya. What exactly is the Dharmakaya?" The master said, "All activities are the function of the Dharmakaya." The monk said, "Apart from the Five Aggregates, what is the original body?" The master said, "Earth, water, fire, wind; feeling, perception, volition, consciousness." The monk said, "This is the Five Aggregates." The master said, "This is not the same as the Five Aggregates." The monk asked, "When this aggregate has already ceased and the next aggregate has not yet arisen, what then?" The master said, "This aggregate has not yet ceased—what is that, sir?" The monk said, "I don't understand." The master said, "If you understand this aggregate, you will understand the next one." Another monk asked, "When the great function manifests and no rules remain, what then?" The master said, "If you can use it, just use it." The monk then bared his arm and circled the master three times. The master said, "For the transcendent matter, why don't you say something?" The monk started to speak, and the master struck him and said, "You wild fox spirit—get out!" A monk entered the Dharma hall, looked left and right, and not seeing the master, said, "Fine Dharma hall—just no one here." The master came out from the door and said, "What's this?" The monk had no reply. Xuefeng once went into the mountains and gathered a piece of wood whose shape resembled a snake. He wrote on its back: "Naturally so by itself, no carving needed." He sent it to the master. The master said, "A true mountain dweller—indeed, without any trace of knife or ax." A monk asked, "Where is the Buddha?" The master said, "Not apart from mind." He also asked, "Venerable of Twin Peaks, what have you attained?" The master said, "Nothing is attained in the Dharma. Even if there were attainment, it would be fundamentally no attainment." Another asked, "If the Huangchao army comes, where will you take refuge, Master?" The master said, "Within the Five Aggregates Mountain." The monk said, "What if he suddenly catches you?" The master said, "He'll have his general disturbed." The master greatly propagated the teaching in the city of Min. In the third year of Zhonghe of the Tang Dynasty, he returned to Huangbo and passed away. A stupa was built for him on Lengjia Mountain, and he was posthumously named Zen Master Yuanzhi.