---
title: "五燈會元 · 南嶽雲峯文悅禪師"
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/cma8xed3m0lprl404aw4f4jk2"
---

### 南嶽雲峯文悅禪師

> Master Wenyue of Yunfeng, Nanyue

南昌徐氏子。初造大愚。聞示眾曰。大家相聚喫莖虀。若喚作一莖虀。入地獄如箭射。便下座。師大駭。夜造方丈。愚問。來何所求。師曰。求心法。愚曰。法輪未轉。食輪先轉。後生趂色力健。何不為眾乞食。我忍飢不暇。何暇為汝說禪乎。師不敢違。未幾。愚移翠巖。師納疏罷。復過翠巖求指示。巖曰。佛法未到爛却。雪寒宜為眾乞炭。師亦奉命。能事罷復造方丈。巖曰。堂司闕人。今以煩汝。師受之不樂。恨巖不去心地。坐後架。桶箍忽散。自架墮落。師忽然開悟。頓見巖用處。走搭伽棃。上寢堂。巖迎笑曰。維那。且喜太事了畢。師再拜。不及吐一辭而去。服勤八年。後出世翠巖。時首座領眾出迎。問曰。德山宗乘即不問。如何是臨濟大用。師曰。你甚處去來。座擬議。師便掌。座擬對。師喝曰。領眾歸去。自是一眾畏服。僧問。如何是道。師曰。路不拾遺。曰。如何是道中人。師曰。草賊大敗。僧禮拜。師噓一聲。問。萬法歸一。一歸何所。師曰。黃河九曲。曰。如何是第一句。師曰。垂手過膝。曰。如何是第二句。師曰。萬里崖州。曰。如何是第三句。師曰。糞箕掃帚。問。如何是深山巖崖佛法。師曰。猢猻倒上樹。問。如何是衲衣下事。師曰。皮裏骨。問。不涉廉纖。請師速道。師曰。須彌山。問。如何是清淨法身。師曰。柴場荻草。上堂。語不離窠道。焉能出葢纏。片雲橫谷口。迷却幾人源。所以道。言無展事。語不投機。承言者喪。滯句者迷。汝等諸人。到這裏憑何話會。良久曰。欲得不招無間業。莫謗如來正法輪。上堂。過去諸佛已滅。未來諸佛未生。正當今日。佛法委在翠巖。放行則隨機利物。把住則瓦解冰消。且道把住好。放行好。良久曰。咄。這野狐精。擊禪牀下座。上堂。汝等諸人。與麼上來。大似刺腦入膠盆。與麼下去。也是平地喫交。直饒不來不去。朝打三千。暮打八百。上堂。道遠乎哉。觸事而真。聖遠乎哉。體之則神。所以娑婆世界。以音聲為佛事。香積世界。以香飯為佛事。翠巖這裏。祇於出入息內供養承事。過現未來。塵沙諸佛。無一空過者。過現未來。塵沙諸佛。是翠巖侍者。無一不到。如一不到。三十拄杖。諸上座還會麼。將此深心奉塵剎。是則名為報佛恩。上堂。有情之本。依智海以為源。含識之流。總法身而為體。祇為情生智隔。想變體殊。達本情忘。知心體合。諸禪德會麼。古佛與露柱相交。佛殿與燈籠鬬額。若也不會。單重交折。上堂。竿木隨身。逢場作戲。然雖如是。一手不獨拍。眾中莫有作家禪客。本分衲僧。出來共相唱和。有麼。時有僧出。禮拜。師曰。依稀似曲纔堪聽。又被風吹別調中。便下座。上堂。天明平旦。萬事成辦。北俱盧洲長粳米飯。下座。上堂。有佛處不得住。無佛處急走過。你等諸人。橫擔拄杖。向甚麼處行脚。良久曰。東勝身洲持鉢。西瞿耶尼喫飯。上堂。假使心通無量時。歷劫何曾異今日。且道今日事作麼生。良久曰。烏龜鑽破壁。上堂。見聞覺知無障礙。聲香味觸常三昧。衲僧道。會也。山是山。水是水。飢來喫飯。困來打睡。忽然須彌山𨁝跳入你鼻孔裏。摩竭魚穿你眼睛中。作麼生商量。良久曰。參堂去。上堂。一刀兩段。未稱宗師。就下平高。固非作者。翠巖到這裏。口似匾擔。你等諸人作麼生商量。良久曰。欲得不招無間業。莫謗如來正法輪。上堂。若見諸相非相。即山河大地。竝無過咎。諸上座終日著衣喫飯。未曾齩著一粒米。未曾挂著一縷絲。便能變大地作黃金。攪長河為酥酪。然雖如是。著衣喫飯即不無。衲僧門下汗臭氣也未夢見在。上堂。普賢行。文殊智。補陀巖上清風起。瞎驢趂隊過新羅。吉獠舌頭三千里。上堂。拈起拄杖曰。掌鉢盂向香積世界。為甚麼出身無路。挑日月於拄杖頭上。為甚麼有眼如盲。直得風行草偃。響順聲和。無纖芥可留。猶是交爭底法。作麼生是不交爭底法。卓拄杖下座。上堂。臨濟先鋒。放過一著。德山後令。且在一邊。獨露無私一句作麼生道。良久曰。堪嗟楚下鍾離昧音抹。以拂子擊禪牀。下座。上堂。教中道。種種取捨。皆是輪回。未出輪回而辯圓覺。彼圓覺性即同流轉。若免輪回。無有是處。你等諸人。到這裏且作麼生辯圓覺。良久曰。荷葉團團團似鏡。菱角尖尖尖似錐。以拂擊禪牀。上堂。古人道。山河石壁。不礙眼光。師曰。作麼生是眼。拈拄杖打禪牀一下。曰。須彌山百雜碎即不問。你且道娑竭羅龍王年多少。俗士問。如何是佛。師曰。著衣喫飯量家道。曰。恁麼則退身三步。叉手當胷去也。師曰。醉後添杯不如無。小參。舉百丈歲夜示眾曰。你這一隊後生。經律論固是不知。入眾參禪禪又不會。臘月三十日。且作麼生折合去。師曰。灼然。諸禪德。去聖時遙。人心澹泊。看却今時叢林。更是不得所在之處。或聚徒三百五百。浩浩地祇以飯食豐濃．寮舍穩便為旺化。中間孜孜為道者無一人。設有十箇五箇。走上走下。半青半黃。會即總道我會。各各自謂握靈蛇之珠。孰肯知非。及乎挨拶鞭逼將來。直是萬中無一。苦哉。苦哉。所謂般若叢林歲歲凋。無明荒草年年長。就中今時後生。纔入眾來。便自端然拱手。受他別人供養。到處菜不擇一莖。柴不搬一束。十指不沾水。百事不干懷。雖則一期快意。爭奈三塗累身。豈不見教中道。寧以熱鐵纏身。不受信心人衣。寧以洋銅灌口。不受信心人食。上座若也是去。直饒變大地作黃金。攪長河為酥酪。供養上座。未為分外。若也未是。至於滴水寸絲。便須披毛戴角。牽犂拽耙。償他始得。不見祖師道。入道不通理。復身還信施。此是決定底事。終不虗也。諸上座。光陰可惜。時不待人。莫待一朝眼光落地。緇田無一簣之功。鐵圍陷百刑之痛。莫言不道。珍重。

> Xushi's son, from Nanchang, first went to see Dayu. Hearing him address the assembly, he said, "Everyone gathers to eat a stalk of leek. If you call it a stalk of leek, you fall into hell as swiftly as an arrow." Then he descended from his seat. The master was greatly startled. That night, he went to the abbot's quarters. Dayu asked, "What have you come seeking?" The master said, "I seek the mind-dharma." Dayu said, "Before the dharma wheel turns, the food wheel turns first. Young man, while you're still strong, why not beg for food for the assembly? I'm too hungry to have leisure—how could I have time to speak of Zen to you?" The master dared not disobey. Before long, Dayu moved to Cuiyan. After the master finished his duties, he went to Cuiyan seeking instruction. Cuiyan said, "The Buddha-dharma hasn't rotted yet. The snow is cold—you should beg for charcoal for the assembly." The master likewise obeyed. When his work was done, he again went to the abbot's quarters. Cuiyan said, "The hall steward's post is vacant. I'll trouble you with it now." The master accepted it but was displeased, resenting that Cuiyan didn't point to the ground of mind. While sitting in the back hall, the hoop on a bucket suddenly broke, and it fell from the rack. The master was suddenly enlightened, instantly seeing Cuiyan's functioning. He hurriedly put on his robe and went up to the abbot's quarters. Cuiyan welcomed him with a smile, saying, "Recorder, I'm delighted this great matter is complete." The master bowed twice and left without saying a word. He served diligently for eight years. Later, he emerged to lead at Cuiyan. At that time, the head monk led the assembly out to welcome him and asked, "I won't ask about Deshan's lineage teaching—what is Linji's great function?" The master said, "Where have you been?" The head monk hesitated, and the master slapped him. As he tried to respond, the master shouted, "Lead the assembly back!" From then on, the whole assembly was awed and subdued. A monk asked, "What is the Way?" The master said, "On the road, no one picks up what's dropped." "What is the person in the Way?" The master said, "The grass bandits suffer a great defeat." The monk bowed, and the master gave a light "hush." A monk asked, "The ten thousand dharmas return to One—where does the One return?" The master said, "The Yellow River has nine bends." A monk asked, "What is the first phrase?" The master said, "Hands hanging past the knees." "What is the second phrase?" The master said, "Ten thousand miles to Yazhou." "What is the third phrase?" The master said, "A dung basket and a broom." A monk asked, "What is the Buddha-dharma in deep mountains and craggy cliffs?" The master said, "A monkey climbs a tree upside down." A monk asked, "What is the matter under the monk's robe?" The master said, "Bone beneath the skin." A monk asked, "Without getting tangled in details, please speak quickly." The master said, "Mount Sumeru." A monk asked, "What is the pure Dharmakaya?" The master said, "Reeds on the firewood ground." The master ascended the hall and said: "Speech that never leaves the nest—how can it escape entangling coverings? A wisp of cloud across the valley mouth—how many lose the source? Thus it's said: words don't unfold the matter; phrases don't meet the moment. Clinging to words, you're lost; stuck on phrases, you're confused. You all—what understanding can you rely on here?" After a pause he said, "If you don't want to incur the karma of Avici, don't slander the Tathagata's true Dharma wheel." The master ascended the hall and said: "Past Buddhas have already entered nirvana; future Buddhas are not yet born. Right now, the Buddha-dharma is entrusted to Cuiyan. If I let go, I respond to beings according to conditions; if I hold fast, all crumbles like ice and melts like snow. Tell me—is it better to hold fast or let go?" After a pause he said, "Bah! This wild fox spirit!" He struck the meditation bench and descended. The master ascended the hall and said: "You all coming up here this way is like sticking your head into a glue pot. Going down this way is also tripping on flat ground. Even if you neither come nor go—three thousand beatings in the morning, eight hundred in the evening." The master ascended the hall and said: "Is the Way far away? Touch things and it's true. Are the sages far away? Realize it and it's wondrous. Thus the Saha world uses sound as Buddha-work; the Land of Fragrant Rice uses fragrant food as Buddha-work. Here at Cuiyan, we serve and make offerings within each breath—past, present, and future Buddhas as numerous as dust motes, none pass by unserved. The Buddhas of past, present, and future are Cuiyan's attendant, never missing one. If one is missed—thirty blows with the staff. Do you noble ones understand? 'With this deep mind, I serve the dust-mote lands—this is called repaying the Buddha's kindness.'" The master ascended the hall and said: "The root of sentient beings relies on the ocean of wisdom as its source. The streams of conscious life take the Dharmakaya as their substance. Only because emotions arise does wisdom separate; only because thoughts shift does substance differ. When you penetrate the root, emotions vanish; when you know the mind, substance merges. Do you Zen worthies understand? The ancient Buddha intermingles with the stone pillar; the Buddha hall and the lantern compete for forehead space. If you still don't understand—weights and measures, pressed together." The master ascended the hall and said: "Carry your staff and play wherever you go. But even so—one hand doesn't clap alone. Is there any masterful Zen adept, any true patch-robed monk, who'll come forth and harmonize with me? Is there?" A monk came out and bowed. The master said, "Barely resembling a tune, just worth hearing—then blown by the wind into another melody." He descended from the seat. The master ascended the hall and said: "Dawn breaks, all affairs are settled. In Uttarakuru, there's long-grain rice." He descended from the seat. The master ascended the hall and said: "Where Buddhas are, don't dwell. Where no Buddhas are, hurry past. You all—shouldering your staffs, where are you wandering?" After a pause he said, "In Purvavideha, hold the bowl; in Godaniya, eat the meal." The master ascended the hall and said: "Even if the mind were transparent for measureless ages, how would eons differ from today? Tell me—what is today's matter?" After a pause he said, "A turtle drills through the wall." The master ascended the hall and said: "Seeing, hearing, awareness, knowing—no obstacles. Sounds, smells, tastes, touches—always samadhi. A patch-robed monk says, 'I understand. Mountains are mountains, waters are waters. Hungry, I eat; sleepy, I sleep.' Then suddenly Mount Sumeru leaps into your nostril, and the Makara fish pierces through your eye. How do you deal with that?" After a pause he said, "Go to the meditation hall." The master ascended the hall and said: "Cutting in one stroke—not yet worthy of a master. Descending to the low, leveling the high—certainly not the author of it. At this point, Cuiyan's mouth is like a carrying pole. How do you all deal with it?" After a pause he said, "If you don't want to incur the karma of Avici, don't slander the Tathagata's true Dharma wheel." The master ascended the hall and said: "If you see all forms as non-forms, then mountains, rivers, and the great earth have no fault at all. You noble ones wear clothes and eat meals all day, yet never bite a single grain of rice, never hang a single thread of silk. Thus you can turn the great earth into gold and stir the long river into ghee. Even so—wearing clothes and eating meals aside, you haven't even dreamed of the patch-robed monk's sweat-stink." The master ascended the hall and said: "Samantabhadra's conduct, Manjushri's wisdom—on Potalaka's cliff a cool breeze rises. A blind donkey follows the herd past Silla; the wild barbarian's tongue is three thousand miles long." The master ascended the hall, raised his staff, and said: "Holding the bowl toward the Land of Fragrant Rice—why no path to emerge? Carrying sun and moon atop the staff—why eyes like blind? Even when the wind blows and grass bends, when echoes answer and sounds harmonize, not a single mote remaining—this is still the dharma of contention. What is the dharma of non-contention?" He struck the staff on the ground and descended. The master ascended the hall and said: "Linji's vanguard—yield one move. Deshan's rear command—stand aside for now. Alone and unveiled, without privacy—how do you speak this phrase?" After a pause he said, "How sad—Xia's general Zhongli Mei." He struck the meditation bench with his whisk and descended. The master ascended the hall and said: "The teachings say, 'All kinds of grasping and rejecting are samsara. To discuss perfect enlightenment without leaving samsara—that enlightenment nature itself flows along. To escape samsara this way is impossible.' You all—how do you discern perfect enlightenment here?" After a pause he said, "Lotus leaves round, round as a mirror; water caltrops sharp, sharp as an awl." He struck the bench with his whisk. The master ascended the hall and said: "The ancients said, 'Mountains, rivers, stone walls—none obstruct the eye of light.'" The master said, "What is the eye?" He raised his staff and struck the meditation bench once, saying, "Forget Mount Sumeru shattered to bits—tell me, how old is the Dragon King of the Sagara Sea?" A layman asked, "What is Buddha?" The master said, "Dress, eat, and measure your household's means." "Then I step back three paces and fold my hands at my chest?" The master said, "Adding wine after drunkenness is worse than none." At a small assembly, the master cited Baizhang's year-end instruction: "You bunch of young people—you don't know the sutras, treatises, or vinaya. You come to the assembly to practice Zen but can't do that either. On the thirtieth of the twelfth month, how will you settle your account?" The master said, "Indeed. Zen worthies, we are far from the sages' time, and people's minds are feeble. Looking at today's monasteries, they're even more unmoored. Some gather three to five hundred people, bustling along merely with rich food and fine lodgings, calling that flourishing. Amidst it all, there's not one who earnestly pursues the Way. Even if there are five or ten, running up and down, half-green half-yellow—when it comes to understanding, they all say 'I understand,' each claiming to hold the serpent's pearl. Who would admit their fault? But when pressed and driven to the wall, truly not one in ten thousand. Bitter! Bitter! As it's said: The prajna grove withers year by year; the weeds of ignorance grow yearly. Especially the young people of today—as soon as they enter the assembly, they sit upright with folded hands, accepting others' offerings. They don't pick a single stem of vegetable, don't move one bundle of firewood, their ten fingers never touch water, the hundred affairs never touch their hearts. Though it's pleasant for a while, they'll be burdened in the three paths. Don't you see the teachings say: 'Better to have hot iron wrapped around your body than to wear a believer's robe. Better to have molten copper poured into your mouth than to eat a believer's food.' Nobles, if you've truly arrived, even if you turn the great earth into gold and stir the long river into ghee to offer to you, it wouldn't be excessive. But if you haven't arrived, even a drop of water or a thread of silk—you'll have to grow fur and horns, pulling plows and dragging harrows, to repay it. Don't you see the patriarch said: 'Enter the Way without understanding principle—you return your body to the donors' offerings.' This is a certain matter, never false. Nobles, time is precious; it waits for no one. Don't wait until your eyesight falls one day—the field of merit without a shovelful of merit, the iron enclosure imposing a hundred kinds of pain. Don't say I didn't tell you. Take care."