---
title: "五燈會元 · 漳州保福院從展禪師"
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/cma8xe8tj0kf4l404y174qp6y"
---

### 漳州保福院從展禪師

> Chan Master Congzhan of Baofu Monastery in Zhangzhou

福州陳氏子。年十五。禮雪峰為受業師。遊吳楚間。後歸執侍。峰一日忽召曰。還會麼。師欲近前。峰以杖拄之。師當下知歸。嘗以古今方便詢于長慶。一日慶謂師曰。寧說阿羅漢有三毒。不可說如來有二種語。不道如來無語。祇是無二種語。師曰。作麼生是如來語。慶曰。聾人爭得聞。師曰。情知和尚向第二頭道。慶曰。汝又作麼生。師曰。喫茶去雲居錫云。甚麼處是長慶向第二頭道處。因舉。盤山道。光境俱亡。復是何物。洞山道。光境未亡。復是何物。師曰。據此二尊宿商量。猶未得勦絕。乃問長慶。如今作麼生道得勦絕。慶良久。師曰。情知和尚向鬼窟裏作活計。慶却問。作麼生。師曰。兩手扶犂水過膝。長慶問。見色便見心。還見船子麼。師曰。見。曰。船子且置。作麼生是心。師却指船子歸宗柔別云。和尚祇解問人。雪峰上堂曰。諸上座。望州亭與汝相見了也。烏石嶺與汝相見了也。僧堂前與汝相見了也。師舉問鵝湖。僧堂前相見即且置。祇如望州亭．烏石嶺甚麼處相見。鵝湖驟步歸方丈。師低頭入僧堂。梁真明四年。漳州刺史王公創保福禪苑。迎請居之。開堂日。王公禮跪三請。躬自扶掖陞堂。師乃曰。須起箇笑端作麼。然雖如此。再三不容推免。諸仁者還識麼。若識得。便與古佛齊肩。時有僧出。方禮拜。師曰。晴乾不肯去。直待雨淋頭。問。郡守崇建精舍。大闡真風。便請和尚舉揚宗教。師曰。還會麼。曰。恁麼則羣生有賴也。師曰。莫塗汙人好。又僧出禮拜。師曰。大德好與。莫覆却船子。僧問。泯默之時。將何為則。師曰。落在甚麼處。曰。不會。師曰。瞌睡漢出去。上堂。此事如擊石火。似閃電光。搆得搆不得。未免喪身失命。僧問。未審搆得底人還免喪身失命也無。師曰。適來且置。闍黎還搆得麼。曰。若搆不得。未免大眾怪笑。師曰。作家。作家。曰。是甚麼心行。師曰。一杓屎攔面潑。也不知臭。師見僧。以杖打露柱。又打其僧頭。僧作忍痛聲。師曰。那箇為甚麼不痛。僧無對玄覺代云。貪行拄杖。問。摩騰入漢。一藏分明。達磨西來。將何指示。師曰。上座行脚事作麼生。曰。不會。師曰。不會會取。莫傍家取人處分。若是久在叢林。粗委些子。遠近可以隨處任真。其有初心後學。未知次序。山僧所以不惜口業。向汝道塵劫來事。祇在如今。還會麼。然佛法付囑。國王．大臣．郡守昔同佛會。今方如是。若是福祿榮貴。則且不論。祇如當時受佛付囑底事。還記得麼。若識得。便與千聖齊肩。儻未識得。直須諦信此事不從人得。自己亦非。言多去道轉遠。直道言語道斷。心行處滅。猶未是在。久立。珍重。上堂。有人從佛殿後過。見是張三李四。從佛殿前過。為甚麼不見。且道佛法利害在甚麼處。僧曰。為有一分麤境。所以不見。師乃叱之。自代曰。若是佛殿即不見。曰。不是佛殿。還可見否。師曰。不是佛殿。見箇甚麼。問。十二時中如何據驗。師曰。恰好據驗。曰。學人為甚麼不見。師曰。不可更揑目去也。問。主伴重重。極十方而齊唱。如何是極十方而齊唱。師曰。汝何不教別人問。問。因言辯意時如何。師曰。因甚麼言。僧低頭良久。師曰。掣電之機。徒勞佇思。師因僧侍立。問曰。汝得恁麼麤心。僧曰。甚麼處是某甲麤心處。師拈一塊土。度與僧曰。拋向門前著。僧拋了却來。曰。甚麼處是某甲麤心處。師曰。我見䇿著磕著。所以道汝麤心。師問羅山。僧問巖頭。浩浩塵中如何辨主。頭曰。銅沙鑼裏滿盛油。意作麼生。山召師。師應諾。山曰。獼猴入道場。山却問明招。忽有人問你。又作麼生。招曰。箭穿紅日影。師問羅山。巖頭道與麼與麼。不與麼不與麼。意作麼生。山召師。師應諾。山曰。雙明亦雙暗。師禮謝。三日後却問。前日蒙和尚垂慈。祗為看不破。山曰。盡情向汝道了也。師曰。和尚是把火行山。曰。若與麼。據汝疑處問將來。師曰。如何是雙明亦雙暗。山曰。同生亦同死。師又禮謝而退。別有僧問師。同生亦同死時如何。師曰。彼此合取狗口。曰。和尚收取口喫飯。其僧却問羅山。同生亦同死時如何。山曰。如牛無角。曰。同生不同死時如何。山曰。如虎戴角。師見僧喫飯。乃拓鉢曰。家常。僧曰。和尚是甚麼心行。有尼到參。問師。阿誰。侍者報曰。覺師姑。師曰。既是覺師姑。用來作麼。尼曰。仁義道中即不無。師別云。和尚是甚麼心行。師聞長生卓庵。乃往相訪。茶話次。生曰。曾有僧問祖師西來意。某甲舉拂子示之。不知得不得。師曰。某甲爭敢道得不得。有箇問。有人讚歎此事如虎戴角。有人輕毀此事分文不直。一等是恁麼事。因甚麼毀讚不同。生曰。適來出自偶爾老宿云。毀又爭得。又老宿云。惜取眉毛好。太原孚云。若無智眼。難辨得失。師問僧。殿裏底是甚麼。曰。和尚定當看。師曰。釋迦佛。曰。和尚莫謾人好。師曰。却是汝謾我。閩帥遣使送朱記到。師上堂提起印曰。去即印住。住即印破。僧曰。不去不住。用印奚為。師便打。僧曰。恁麼則鬼窟裏全因今日也。師持印歸方丈。問僧。甚處來。曰。江西。師曰。學得底那。曰。拈不出。師曰。作麼生法眼別云。謾語。僧無對。師舉洞山真讚云。徒觀紙與墨。不是山中人。僧問。如何是山中人。師曰。汝試邈掠看。曰。若不黠兒。幾成邈掠。師曰。汝是黠兒。曰。和尚是甚麼心行。師曰。來言不豐。僧數錢次。師乃展手曰。乞我一錢。曰。和尚因何到恁麼地。師曰。我到恁麼地。曰。若到恁麼地。將取一文去。師曰。汝因甚到恁麼地。問僧。甚處來。曰。觀音。師曰。還見觀音麼。曰。見。師曰。左邊見。右邊見。曰。見時不歷左右法眼別云。如和尚見。問。如何是入火不燒。入水不溺。師曰。若是水火。即被燒溺。師問飯頭。鑊闊多少。曰。和尚試量看。師以手作量勢。曰。和尚莫謾某甲。師曰。却是汝謾我。問。欲達無生路。應須識本源。如何是本源。師良久。却問侍者。這僧問甚麼。其僧再舉。師乃喝出。曰。我不患聾。問。學人近入叢林。乞師全示入路。師曰。若教全示。我却禮拜汝。師問僧。汝作甚麼業來。得恁麼長大。曰。和尚短多少。師却蹲身作短勢。僧曰。和尚莫謾人好。師曰。却是汝謾我。師令侍者屈隆壽長老云。但獨自來。莫將侍者來。壽曰。不許將來。爭解離得。師曰。太煞恩愛。壽無對。師代曰。更謝和尚上足傳示。閩帥奏命服。一日示微疾。僧入丈室問訊。師曰。吾與汝相識年深。有何方術相救。曰。方術甚有。聞說和尚不解忌口法燈別云。和尚解忌口麼。又謂眾曰。吾旬日來氣力困劣。別無他。祇是時至也。僧問。時既至矣。師去即是。住即是。師曰。道。道。曰。恁麼則某甲不敢造次。師曰。失錢遭罪。言訖而寂。

> A native of the Chen family in Fuzhou, he left home at fifteen and studied under Xuefeng as his teacher. He traveled through the regions of Wu and Chu before returning to serve his master. One day, Xuefeng called to him, "Do you understand?" As he moved forward, Xuefeng leaned on his staff, and at that moment, he realized his true nature. He often consulted Changqing about various expedient means. One day, Changqing said to him, "It is better to say that an Arhat has the three poisons than to say the Tathāgata has two kinds of speech. It is not that the Tathāgata has no speech—he simply has no two kinds of speech." The master asked, "What is the Tathāgata's speech then?" Changqing replied, "How could a deaf person hear it?" The master said, "I knew you'd be talking from a secondary perspective." Changqing asked, "What would you say?" The master replied, "Go have some tea." <note>Yunju Xi commented: "Where exactly did Changqing speak from a secondary perspective?"</note> Bringing up another case, he said, "Panshan said, 'When light and objects both vanish, what remains?' Dongshan said, 'When light and objects have not vanished, what remains?'" The master commented, "Even these two venerable masters' discussions have not reached the final point." He then asked Changqing, "How would you express it to reach this final point?" Changqing was silent for a long while. The master said, "I knew you'd be working in a ghost cave." Changqing then asked, "What would you say?" The master replied, "Both hands holding the plow, while water passes the knees." Changqing asked him, "If you see forms and immediately see the mind, do you see the boatman?" The master said, "I see him." Changqing said, "Setting aside the boatman, what is the mind?" The master pointed at the boatman. <note>Guizong Rou commented, "The master only knows how to ask others."</note> Xuefeng once addressed the assembly, saying, "Nobles, I have met you already at Wangzhou Pavilion, at Wushi Ridge, and in front of the monastics' hall." The master relayed this to Ehu and asked, "Setting aside meeting in front of the monastics' hall, where is the meeting at Wangzhou Pavilion and Wushi Ridge?" Ehu rushed back to the abbot's quarters. The master lowered his head and entered the monastics' hall. In the fourth year of Liang Zhenming, Governor Wang of Zhangzhou established the Baofu Chan Monastery and invited the master to reside there. On the day of his inaugural sermon, the governor bowed three times and personally assisted him up to the seat. The master said, "Why must we set up this laughing matter? Even so, I cannot decline after such repeated requests. Nobles, do you recognize this? If you do, you stand level with the ancient Buddhas." At that moment a monk came forth and was about to bow. The master said, "In clear weather, you wouldn't go—waiting until the rain soaks your head." A monk asked, "The governor has established this temple to greatly proclaim true Dharma. We ask the master to speak on the true lineage." The master said, "Do you understand?" The monk said, "If so, all beings have a source of support." The master said, "Don't smear people with such talk." Another monk came forward and bowed. The master said, "Venerable, take care—don't capsize the boat." A monk asked, "When all is silent and still, what is the guideline?" The master said, "Where does it fall?" The monk said, "I don't understand." The master said, "Sleepy fellow, get out!" Addressing the assembly, he said: "This matter is like hitting flint to spark a fire, like a flash of lightning. Whether you grasp it or not, you will still lose your body and life." A monk asked, "If someone does grasp it, do they escape losing their body and life?" The master said, "Forget the present moment—have you grasped it?" The monk said, "If I couldn't grasp it, I'd surely embarrass the assembly." The master said, "True adept! True adept!" The monk said, "What kind of conduct is that?" The master said, "A ladle of shit splashed all over your face—and you don't even smell the stench." Seeing a monk, the master struck a pillar with his staff, then struck the monk's head. The monk made a sound of pain. The master said, "Why is that one not in pain?" The monk had no answer. <note>Xuanjue commented, "He's greedy for a walking staff."</note> A monk asked, "Kāśyapa Mātanga brought the Tripitaka to China. When Bodhidharma came from the West, what did he point to?" The master said, "What is your own pilgrimage like?" The monk said, "I don't understand." The master said, "If you don't understand, wake up to it. Don't cling to others to arrange things for you by seeking their instructions. If you have long dwelt in monasteries and know a little, far or near, you can go along naturally anywhere. But for beginners and those who come later, who do not yet know the order of things, I hereby do not spare the evil of my speech to tell you: what has happened for eons manifests only in this very moment. Do you understand? "The Dharma, entrusted to kings, ministers, and governors, was given at the same Buddha assembly and continues thus now. Beyond blessings, rank, and honor—what cannot be discussed—do you remember the matter entrusted by the Buddha yourselves? If you recognize it, you stand shoulder to shoulder with countless sages. If you are still unsure, you must believe deeply that this matter is not derived from others, and that the self is likewise empty. Too much talk leads further from the Path. Even saying, 'the path of words is cut off, and mental activity ceases,' is still not quite there. You have stood long—take care." Addressing the assembly, he said: "A person passes behind the Buddha hall, and you see it's Zhang San or Li Si. But when they pass in front of the Buddha hall, why don't you see them? Tell me—where is the power of buddhadharma?" A monk said, "There is a partial object from the senses, so no sight." The master rebuked him, then said for him, "If it were the Buddha hall, then it would not be seen." The monk said, "If it's not the Buddha hall, can it be seen?" The master said, "If it's not the Buddha hall, what is it that you see?" A monk asked, "In the twelve periods of the day, how do you assess status?" The master said, "Assess it right at that time." The monk said, "Why cannot students see it?" The master said, "You need not distort your eyes again." A monk asked, "Master and attendants, countless, together proclaim across the ten directions—what is 'proclaiming together across the ten directions'?" The master said, "Why don't you ask someone else to speak?" A monk asked, "When you examine meaning through words, how is this?" The master said, "Why such words?" The monk hung his head for a long time. The master said, "The trigger of lightning flashes—yet you weary yourself with pondering." While a monk stood attending, the master asked, "Why should you be so rough-minded?" The monk said, "Where exactly have I shown a rough mind?" The master picked up a clump of earth, handed it to the monk, and said, "Throw this in front of the gate." The monk tossed it and returned. He said, "Where is my rough-mindedness?" The master said, "I watched you bumping and fumbling, and so I called you rough-minded." The master asked Luoshan about a case: "A monk asked Yantou, 'Amid turbulent dust, how does one discern the host?' Yantou said, 'A copper sand-basin filled full with oil.' What does that mean?" Luoshan called the master by name, and the master responded. Luoshan said, "A monkey entering the arena." Luoshan then asked Mingzhao, "If someone suddenly asked you that, what would you say?" Mingzhao said, "An arrow pierces the shadow of the red sun." The master asked Luoshan: "When Yantou said 'Like that, like that' and 'Not like that, not like that,' what does it mean?" Luoshan called him, and he responded. Luoshan said, "Both brightness and darkness together are dark." The master bowed in thanks. Three days later, he asked: "Recently, thanks to your compassionate instruction, yet I have not completely seen through it." Luoshan said, "I have told you everything." The master said, "You walk with a torch in hand." Luoshan said, "If it is so, ask me directly from where your doubts lie." The master asked, "What is 'both brightness and darkness together are dark'?" Luoshan said, "Born together, dying together." The master again bowed in thanks and withdrew. Another monk asked him, "How is it when born together and dying together?" The master said, "Just keep your dog's mouth shut." The monk said, "Master, keep your mouth for eating." Then this monk also asked Luoshan, "What about being born together and dying together?" Luoshan said, "An ox without horns." The monk asked, "What about born together but not dying together?" Luoshan said, "A tiger adorned with horns." The master saw a monk eating and picked up his bowl, saying, "A common fare." The monk said, "Master, what kind of conduct is this?" A nun arrived for a formal visit. The master asked, "Who is it?" The attendant replied, "Nun Jue." The master said, "If she is already Nun Jue, why need she come here?" The nun said, "Even kindness and righteousness are not dispensed with, are they?" The master said in turn, "What kind of conduct is this of yours?" The master heard that Changsheng had built a small hermitage, and went to visit. Over tea, Changsheng said, "A monk asked me about the ancient master's coming from the West; I raised a whisk before him. I don't know whether this did or did not show it." The master said, "How could I dare say whether it did or didn't? Still—someone might praise this matter as a horned tiger; another might slight it as worthless. Both same matter—how are praise and blame not the same?" Changsheng said, "That came right down to a coincidence." <note>An old notable said: "Even with blame—how could it be possible? Another: You'd best protect your eyebrows. Taiyuan Fu said: Without an eye of wisdom, judging right from wrong is hard."</note> The master asked a monk, "What is in the main shrine?" The monk said, "Master, you decide." The master said, "An image of Śākyamuni Buddha." The monk said, "Master, why have you deluded us?" The master said, "It is rather you who delude me." The governor of Min sent an envoy bringing a vermilion official seal. The master addressed the assembly, picked up the seal, and said, "If we go, the seal prints us in place; if we stay, it breaks us apart." A monk said, "If neither going nor staying, what need to use a seal?" The master then struck him. The monk said, "But like this, the whole ghost cave is covered today." The master carried the seal back to the abbot's quarters. Asked a monk: "Where from?" "From Jiangxi." "At all have learned?" "If stirred, it cannot be brought forth." "What then?" <note>Fayan said elsewhere: "Lying talk."</note> The monk had no reply. The master raised Dongshan's quoted portrait eulogy: "Only seeing paper and ink—yet this is not the person in the mountain." A monk asked, "Who is the one in the mountain?" The master said, "Well—try and describe." The monk said, "Had I not been quick, I would almost have been captured in depiction." The master said, "Just so—you are nothing short of a rascal." The monk asked, "What kind of conduct would you call that?" The master said, "Your talk doesn’t carry the true coin." When the monk was counting coins, the master stretched out his hand: "Please—give me a single coin." The monk asked, "How have you, Master, reached such a state?" The master said, "So I have—tell me how \*you\* got to such a state." Said, "Such being my state, I would go far with one coin, then." The master asked, "Why did you come to such a state?" Asked a monk: "Where from?" "From Guanyin." "Did you meet Guanyin?" "Yes." "Saw on your way left? And right?" "When I saw—left and right did not arise." <note>Fayan said in stead: "As you yourselves have seen."</note> Asked, "How does one enter fire and not burn, enter water and not drown?" The master said: "If they meet the water-fire and are mindful, they burn and drown." The master asked the cook, "How wide is that pot?" The monk said, "Let's measure." The master measured out with his hands. The monk said, "Master, don't make fun of me." The master said, "But rather are you mocking me that way." A monk said, "To see the no-birth path, one must recognize the root source—what is the root source?" The master was silent for a long while, then asked his attendant, "What did this monk ask?" The monk recited the question again. The master shouted him out and said, "I am not deaf!" Asked: "I am one who has recently entered the monastery—I ask to be shown the way into the whole practice." The master said, "If only the whole was not shown, I'll be bowing to you." Thus he turned down from the teacher's seat, presented his back. He did well. After warning each other for a while, one monk in the long clothes asked him for a head shave. This prompted again, as on olden days: "Who showed your face to the Bodhisattva's big feet?" The master stood pretending no. The monk said, "As I have no head, please the Buddha above has a head to shave." Buddhist instruction continued in his opening where he warned: "As for someone sharing Vulture Peak's meeting—we all met amid the flowers and rain in each other's image. Watching the Bodhisattva, hands held, you attend joyfully: name is not; form neither..." He supported with a concluding step all his own: Who teaches someone to inform karma breaking it for sixty eons? Then again all this daily life is empty and empty ground! Be clear of it. Do not function with inattentively clumsy eyes: If three are together properly give a vow, but if the first land will be saved, and thoroughly speaking, there is no one that is being saved—no one who secretly takes from their old karma. All own marks one: birthlessness is to be assured—as Samantabhadra prays persistently: Even so, it never dims any mention: See the body? Passing through you, everyone. How many long-lived stand now. Earlier addressed the steward: When bowl first in hall he went with traveling robe: for saying something softly well, but not befitting his usual appearance, these last sights stuck to those just crowded bodies. No way. Asked a monk, "Where do you practice?" "On an ox cart." "You are still yoked?" "Don't step on it." Say it! The monk answered, "These have been broken for nothing these some!" Saying he shaved his arm. Then the full monastic traffic got increasingly obscure in archives; many involved masters come successively anew. On sight of scripture under tree broad questions happen without solution; "How to use your daily portion?" As in: "work to enlighten!" All of wisdom shared this core. Great way should be one move complete—why have all inner-body explanations so much stronger. Holding the single-handed holding implements beside old notices: if body nature clearly was never cultivated nor treated stages, whoever reached in day outside med can give up remaining letters: That within ones, wisdom side down sees naked truth for very reason renounces concepts—dharmas entire ground. He sees water reflecting clear just standing whole there no state: Buddhas all roads preach coming hearing far east toward candle he waves asking, "How arrive to truth beyond perception?" While a head could live inside a jar? You instantly still stop indeed. Once upon an old display around the main leaving on right marked rare sharp arrow fell bow crashing tower beyond windows could be broken—total denial end law. Consider active conversation! Known many live from encounter whole years then break some further. "Blessed existing here left face previous seals—five wisdoms treasure will und fast" into little. As direct order. Ancient kindness raised bottom yet; put source strong for long cultivation. Monk asked: "After arriving, what old nests to leave?" He blocked path covered new nest entirely already: go uphill or valley full mound whole truth under full head also mind; call insight after quiet strength; any things happened time a single source far. Instruction: As if turn to ask silent: "Where's that inside it?" Also regarding "exist center and fall" meaning possible keeping clear shapes stored etc. Always one unbroken again. Prompted that essential lineage: Karma function nothing apart: even death still practice—conjoining flow doesn't separate identity between lives. When so long sun beyond mid then asked for very visible no match. Asked, "Caused others knowing own?" No answer with empty words had the person goes of inherent existence impossible pointing. "What are knowing self path? Modes at present all unfeigned pass." Need before that closing all scenes turned ordinary means rare called this work and first's showing sees no-entity. When he sees assemblies slowly: "Don't offer for others each late!" turning then orders fill names note repeat old fair talk "own it then declare?" Present alone far exists on both walls mark correct paths unsplit—outside walking arrives ab initio though. Calling Yunmen’s Dharma sibling says: master entering constant immediate now... Take. Ascended one for assembly: people going—those built main central underfoot find or no without words frame not his statement. Then living morning directions quiet life broad teacher becomes after profound rest, single phrase right where. Must having short with each old style final with less cloud: "Two main differences? One whole movement from far prefaces never explain holding completely—knowing true emptiness got vision entire"—clear and tall example nonconceptual continues life no leaks: Having nothing original person so far. Again: It is time. Extra names gone no karma still arrives as unknown no content no called anything across names separate single same one line. No unexpressed. This ends. During that period ancient light moving already whole with people pure daily high, was little while inside a stillness higher measures broad known by nobles yet—As assembly leave respectfully: "Make whole body stronger accord." Right expression time gathered, master dies.