---
title: "五燈會元 · 杭州大慈山寰中禪師"
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/cma8xe69z0jq1l404syrt4vl4"
---

### 杭州大慈山寰中禪師

> Master Huanzhong of Daci Mountain, Hangzhou

蒲坂盧氏子。頂骨圓聳。其聲如鐘。少丁母憂。廬于墓所。服闋思報罔極。乃於并州童子寺出家。嵩嶽登戒。習諸律學。後參百丈。受心印。辭往南嶽常樂寺。結茅于山頂。一日。南泉至。問。如何是庵中主。師曰。蒼天。蒼天。泉曰。蒼天且置。如何是庵中主。師曰。會即便會。莫忉忉。泉拂袖而出。後住大慈。上堂。山僧不解答話。秖能識病。時有僧出。師便歸方丈。法眼云。眾中喚作病在目前。不識。玄覺云。且道大慈識病不識病。此僧出來是病不是病。若言是病。每日行住不可總是病。若言不是病。出來又作麼生。趙州問。般若以何為體。師曰。般若以何為體。州大笑而出。明日。州掃地次。師曰。般若以何為體。州置帚。拊掌大笑。師便歸方丈。僧辭。師問。甚麼處去。曰。江西去。師曰。我勞汝一段事得否。曰。和尚有甚麼事。師曰。將取老僧去得麼。曰。更有過於和尚者。亦不能將去。師便休。僧後舉似洞山。山曰。闍黎爭合恁麼道。曰。和尚作麼生。山曰。得法眼別云。和尚若去。某甲提笠子。山又問其僧。大慈別有甚麼言句。曰。有時示眾曰。說得一丈。不如行取一尺。說得一尺。不如行取一寸。山曰。我不恁麼道。曰。和尚作麼生。山曰。說取行不得底。行取說不得底雲居云。行時無說路。說時無行路。不說不行時。合行甚麼路。洛浦云。行說俱到。即本分事無。行說俱不到。即本分事在。後屬武宗廢教。師短褐隱居。大中歲重剃染。大揚宗旨。咸通三年不疾而逝。僖宗諡性空大師。

> A son of the Lu family from Puban. His crown was round and prominent, and his voice was like a bell. In his youth, he lost his mother and lived in a hut by her grave. When the mourning period ended, he reflected on how he could repay her boundless kindness. He then left home at Tongzi Temple in Bingzhou and received the precepts at Mount Song. He studied the various monastic disciplines. Later he visited Baizhang and received the mind-seal. He then took his leave and went to Changle Temple on Mount Nanyue, where he built a thatched hut on the mountain peak. One day, Nanquan arrived and asked, "What is the master within the hut?" The Master said, "Heavens above! Heavens above!" Nanquan said, "Set aside 'Heavens above' for now. What is the master within the hut?" The Master said, "If you understand, then understand right away. Don't be so long-winded." Nanquan shook out his sleeves and left. Later he resided at Daci. Entering the dharma hall, he said, "This mountain monk cannot answer questions. I can only recognize illness." At that moment a monk came forward, and the Master immediately returned to his quarters.<note>Fayan said, "People in the assembly call this 'illness right before the eyes, unrecognized.' Xuanjue said, "Let us ask: did Daci recognize illness or not? Was this monk's coming forward illness or not? If you say it was illness, then walking, standing, sitting, and lying down every day cannot all be illness. If you say it was not illness, then what was the point of coming forward?"</note> Zhaozhou asked, "What is the essence of prajna?" The Master said, "What is the essence of prajna?" Zhaozhou laughed loudly and left. The next day, while Zhaozhou was sweeping the ground, the Master said, "What is the essence of prajna?" Zhaozhou put down his broom, clapped his hands, and laughed loudly. The Master then returned to his quarters. A monk was taking his leave. The Master asked, "Where are you going?" He said, "I am going to Jiangxi." The Master said, "May I trouble you with one matter?" He said, "What matter does the Master have?" The Master said, "Can you take this old monk along?" He said, "Even if someone were greater than the Master, they still could not take him along." The Master then let the matter drop. Later the monk reported this to Dongshan. Dongshan said, "How could you, reverend, speak like that?" The monk said, "How would the Master say it?" Dongshan said, "It can be done."<note>Fayan offered an alternate reply: "If the Master were going, I would carry his bamboo hat."</note> Dongshan also asked that monk, "Did Daci have any other sayings?" The monk said, "Sometimes he instructed the assembly, saying, 'To speak of one zhang is not as good as to practice one chi. To speak of one chi is not as good as to practice one cun.'" Dongshan said, "I do not say it that way." The monk said, "How would the Master say it?" Dongshan said, "Speak of what cannot be practiced. Practice what cannot be spoken of."<note>Yunju said, "When practicing, there is no road for speaking. When speaking, there is no road for practicing. When neither speaking nor practicing, what road should one take?" Luopu said, "When practice and speech both arrive, the fundamental matter is absent. When practice and speech both do not arrive, the fundamental matter is present."</note> Later, when Emperor Wuzong abolished the teaching, the Master hid in coarse garments. In the Dazhong era, he again shaved his head and dyed his robes, and greatly spread the essential teaching. In the third year of Xiantong, he passed away without illness. Emperor Xizong posthumously honored him as Great Master Xingkong.