---
title: "五燈會元 · 越州天衣義懷禪師"
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/cma8xegp20n65l404el95w7td"
---

### 越州天衣義懷禪師

> Master Yihuai of Tianyi Temple in Yuezhou

永嘉樂清陳氏子也。世以漁為業。母夢星殞于屋。乃孕。及產。尤多吉祥。兒時坐船尾。父得魚付師貫之。師不忍。乃私投江中。父怒。笞之。師恬然如故。長遊京師。依景德寺為童行。天聖中。試經得度。謁金鑾善葉縣省。皆蒙印可。遂由洛抵龍門。復至都下。欲繼宗風。意有未決。忽遇言法華。拊師背曰。雲門臨濟去。及至姑蘇。禮明覺於翠峰。覺問。汝名甚麼。曰。義懷。覺曰。何不名懷義。曰。當時致得。覺曰。誰為汝立名。曰。受戒來十年矣。覺曰。汝行脚費却多少草鞋。曰。和尚莫瞞人好。覺曰。我也沒量罪過。汝也沒量罪過。你作麼生。師無語。覺打曰。脫空謾語漢。出去。入室次。覺曰。恁麼也不得。不恁麼也不得。恁麼不恁麼總不得。師擬議。覺又打出。如是者數四。尋為水頭。因汲水折擔。忽悟。作投機偈曰。一二三四五六七。萬仞峰頭獨足立。驪龍頷下奪明珠。一言勘破維摩詰。覺聞拊几稱善。後七坐道場。化行海內。嗣法者甚眾。住後。僧問。如何是佛。師曰。布髮掩泥。橫身臥地。曰。意旨如何。師曰。任是波旬也皺眉。曰。恁麼則謝師指示。師曰。西天此土。問。學人上來。請師說法。師曰。林間鳥噪。水底魚行。上堂。須彌頂上。不扣金鐘。畢鉢巖中。無人聚會。山僧倒騎佛殿。諸人反著草鞋。朝遊檀特。暮到羅浮。拄杖針筒。自家收取。上堂。衲僧橫說竪說。未知有頂門上眼。時有僧問。如何是頂門上眼。師曰。衣穿瘦骨露。屋破看星眠。上堂。大眾集定。乃曰。上來道箇不審。能銷萬兩黃金。下去道箇珍重。亦銷得四天下供養。若作佛法話會。滴水難消。若作無事商量。眼中著屑。且作麼生即是。良久。曰。還會麼。珍重。上堂。夫為宗師。須是驅耕夫之牛。奪飢人之食。遇賤即貴。遇貴即賤。驅耕夫之牛。令他苗稼豐登。奪飢人之食。令他永絕飢渴。遇賤即貴。握土成金。遇貴即賤。變金成土。老僧亦不驅耕夫之牛。亦不奪飢人之食。何謂。耕夫之牛。我復何用。飢人之食。我復何餐。我也不握土成金。也不變金作土。何也。金是金。土是土。玉是玉。石是石。僧是僧。俗是俗。古今天地。古今日月。古今山河。古今人倫。雖然如此。打破大散關。幾箇迷逢達磨。上堂。鴈過長空。影沉寒水。鴈無遺蹤之意。水無留影之心。若能如是。方解向異類中行。不用續鳧截鶴。夷嶽盈壑。放行也百醜千拙。收來也攣攣拳拳。用之。則敢與八大龍王鬬富。不用。都來不直半分錢。參。上堂。髑髏常干世界。鼻孔摩觸家風。芭蕉聞雷開。葵花隨日轉。諸仁者。芭蕉聞雷開。還有耳麼。葵花隨日轉。還有眼麼。若也會得。西天即是此土。若也不會。七九六十三。收。上堂。靈源絕朕。普現色身。法離斷常。有無堪示。所以道。塵塵不見佛。剎剎不聞經。要會靈山親授記。晝見日。夜見星。良久。曰。若到諸方。不得錯舉。參。上堂。夜來寒霜凜冽。黃河凍結。陝府鐵牛腰折。盡道女媧煉石補天。爭奈西北一缺。如今欲與他補却。又恐大地人無出氣處。且留這一竅。與大地人出氣。參。上堂。虗明自照。不勞心力。上士見之。鬼神茶飯。中下得之。狂心頓息。更有一人。切忌道著。上堂。光透日月。明暗不收。智出聖凡。賢愚不歷。所以道。不用低頭。思量難得。良久曰。是甚麼。上堂。青蘿夤緣。直上寒松之頂。白雲淡泞。出沒太虗之中。何似南山起雲。北山下雨。若也會得。甜瓜徹蔕甜。若也不會。苦瓠連根苦。上堂。無邊剎境。自他不隔於毫端。且道妙喜世界。不動如來。說甚麼法。十世古今。始終不離於當念。祇如威音王佛最初一會。度多少人。若是通方作者。試為道看。良久曰。行路難。行路難。萬仞峯頭君自看。上堂。枯桑知天風。海水知天寒。金色頭陀。見處不真。鷄足山中。與他看守衣鉢。三千大喻。八百小喻。大似泥裏洗土塊。四十九年。三百六十餘會。摩竭提國猶較些子。德山臨濟。雖然丈夫。爭似罽賓國王。一刀兩段。如今若有箇人鼻孔遼天。山僧性命何在。良久曰。太平本是將軍致。不許將軍見太平。喝一喝。下座。僧問。天不能葢。地不能載。未審是甚麼人。師曰。掘地深埋。曰。此人還受安排也無。師曰。土上更加泥。問。牛頭未見四祖時如何。師曰。長江無六月。曰。見後如何。師曰。一年一度春。室中問僧。無手人能行拳。無舌人解言語。忽然無手人打無舌人。無舌人道箇甚麼。又曰。蜀魄連宵呌。鵽鳭終夜啼。圓通門大啟。何事隔雲泥。晚年以疾居池陽杉山菴。門弟子智才住臨平之佛日。迎歸侍奉。才如蘇城未還。師速其歸。及踵門。師告之曰。時至。吾行矣。才曰。師有何語示徒。乃說偈曰。紅日照扶桑。寒雲封華嶽。三更過鐵圍。拶折驪龍角。才問。卵塔已成。如何是畢竟事。師舉拳示之。遂就寢。推枕而寂。塔全身寺東之原。崇寧中諡振宗禪師。

> He was a son of the Chen family of Leqing in Yongjia. His family had been fishermen for generations. His mother dreamed that a star fell onto the house, and then she conceived. At his birth, there were especially many auspicious signs. As a child, he sat at the stern of the boat. When his father caught fish and handed them to the Master to string together, the Master could not bear it and secretly threw them back into the river. His father was angry and beat him, but the Master remained calm as before. When he grew up, he traveled to the capital and became a postulant at Jingde Temple. During the Tiansheng era, he passed the scripture examination and was ordained. He visited Jinluan Shan and Yexian Sheng, and both confirmed his understanding. He then went from Luo to Longmen and again to the capital, wishing to carry on the lineage style, but his mind was not yet settled. Suddenly he met Yan Fahua, who patted the Master's back and said, "Yunmen and Linji are gone." When he reached Gusu, he paid respects to Mingjue at Cuifeng. Jue asked, "What is your name?" He said, "Yihuai." Jue said, "Why are you not named Huaiyi?" He said, "That was how it was set then." Jue said, "Who gave you your name?" He said, "It has been ten years since I received the precepts." Jue said, "How many straw sandals have you worn out on pilgrimage?" He said, "Venerable, please do not deceive people." Jue said, "I have no measure of offenses, and you have no measure of offenses. What will you do?" The Master had no words. Jue struck him and said, "You empty talker and liar, get out." Later, when he entered the room, Jue said, "Thus also is not allowed; not thus also is not allowed; thus and not thus are both not allowed." As the Master was about to deliberate, Jue struck him out again. This happened several times. Later he became water carrier. While drawing water, his carrying pole broke, and he suddenly awakened. He composed a verse on the pivotal moment: "One, two, three, four, five, six, seven; on the peak of ten thousand fathoms I stand alone. I snatch the bright pearl from under the black dragon's chin; with one word I see through Vimalakirti." When Jue heard it, he slapped the table and praised him. Later he sat in seven monasteries and his transformative influence spread throughout the land. Those who inherited his Dharma were very many. After he took up residence, a monk asked, "What is the Buddha?" The Master said, "Spreading hair to cover mud, lying full length on the ground." The monk said, "What is the meaning?" The Master said, "Even Mara would frown." The monk said, "If so, I thank the Master for pointing it out." The Master said, "The Western Heaven and this land." A monk asked, "The student has come up; please, Master, speak the Dharma." The Master said, "Birds cry in the forest; fish swim beneath the water." At the assembly, he said, "On the summit of Mount Sumeru, the golden bell is not struck. In the Pippala Rock, no one gathers. This mountain monk rides the Buddha hall backwards; all of you put your straw sandals on backwards. In the morning I wander to Tandu; by evening I reach Luofu. Staff and needle case, each takes up his own." At the assembly, he said, "The patch-robed monk speaks horizontally and vertically, yet does not know there is an eye on top of the head." Then a monk asked, "What is the eye on top of the head?" The Master said, "Clothes worn through, thin bones exposed; house broken, watching the stars as one sleeps." At the assembly, when the great crowd had gathered, he said, "Coming up and saying 'greetings' can consume ten thousand taels of gold. Going down and saying 'take care' can also consume the offerings of the four continents. If you take it as a Buddhist phrase, not even a drop of water can be consumed. If you discuss it as nothing special, it is grit in the eye. So what is it?" After a long pause, he said, "Do you understand? Take care." At the assembly, he said, "As a master of the school, one must drive off the farmer's ox and snatch away the hungry man's food. Meeting the lowly, make them noble; meeting the noble, make them lowly. Driving off the farmer's ox makes his sprouts and crops flourish. Snatching away the hungry man's food makes him forever cut off hunger and thirst. Meeting the lowly, make them noble: grasping soil, it becomes gold. Meeting the noble, make them lowly: changing gold, it becomes soil. This old monk also does not drive off the farmer's ox, nor does he snatch away the hungry man's food. Why? The farmer's ox—what use is it to me? The hungry man's food—what meal is it to me? I also do not grasp soil to make gold, nor change gold to make soil. Why? Gold is gold, soil is soil; jade is jade, stone is stone; monk is monk, layperson is layperson. Ancient and modern, heaven and earth; ancient and modern, sun and moon; ancient and modern, rivers and mountains; ancient and modern, human relations. Even so, if you break through the Great Sanguan Pass, how many will meet Bodhidharma in delusion?" At the assembly, he said, "Wild geese pass through the long sky; their shadows sink into cold water. The geese have no mind to leave traces; the water has no mind to retain shadows. If you can be like this, then you can walk among different kinds. No need to lengthen the duck or cut the crane, level the mountains or fill the valleys. Letting go, there are a hundred uglinesses and a thousand clumsinesses; gathering in, there is bentness and crampedness. Use it, and one dares to compete in wealth with the eight great dragon kings. Do not use it, and altogether it is not worth half a penny. Investigate." At the assembly, he said, "The skull always supports the world; the nostrils rub against the family style. The banana plant opens on hearing thunder; the sunflower turns with the sun. Good people, when the banana plant opens on hearing thunder, does it have ears? When the sunflower turns with the sun, does it have eyes? If you can understand, the Western Heaven is this land. If you cannot understand, seven nines are sixty-three. Dismissed." At the assembly, he said, "The spiritual source is without signs; universally manifesting the physical body. The Dharma is free from annihilation and permanence; being and non-being can be shown. Therefore it is said: in every dust mote no Buddha is seen; in every land no sutra is heard. If you want to understand the prediction received at Vulture Peak, by day see the sun, by night see the stars." After a long pause, he said, "If you go to various places, do not report it wrongly. Investigate." At the assembly, he said, "Last night the cold frost was severe; the Yellow River froze solid. The iron ox of Shaanfu broke its waist. Everyone says Nüwa smelted stones to mend the sky, but what about the one gap in the northwest? Now if I wanted to patch it for them, I fear the people of the great earth would have no place to breathe. So I will leave this one opening for the people of the great earth to breathe. Investigate." At the assembly, he said, "Empty and bright, it shines by itself, without effort of mind. When those of the highest capacity see it, it is tea and rice for ghosts and spirits. When those of middle and lower capacity attain it, their mad minds suddenly rest. There is still one person—do not dare speak of him." At the assembly, he said, "Light penetrates sun and moon; bright and dark are not retained. Wisdom surpasses sages and ordinary people; worthy and foolish do not pass through it. Therefore it is said: no need to bow the head; pondering, it is hard to attain." After a long pause, he said, "What is it?" At the assembly, he said, "Green vines climb straight to the top of the cold pine. White clouds are calm and still, appearing and disappearing within the great void. How does it compare to clouds rising in the Southern Mountains and rain falling in the Northern Mountains? If you can understand, the sweet melon is sweet through its stem. If you cannot understand, the bitter gourd is bitter to its root." At the assembly, he said, "In the boundless lands, self and other are not separated even by a hair's tip. And yet, what Dharma does Immovable Tathagata in the Land of Wonderful Joy speak? The ten ages, ancient and modern, beginning and end, do not depart from the present thought. Just as at the first assembly of King Awesome Sound Buddha, how many people did he save? If there is a capable adept who is thoroughly conversant, try to say it for me." After a long pause, he said, "The road is hard, the road is hard; on the peak of ten thousand fathoms, look for yourself." At the assembly, he said, "The withered mulberry knows the sky's wind; the seawater knows the sky's cold. The golden-colored ascetic did not see the truth clearly. In Chicken Foot Mountain, I watch over his robe and bowl for him. Three thousand great parables, eight hundred small parables—they are very much like washing clods of earth in mud. Forty-nine years, more than three hundred and sixty assemblies—Magadha still has a little something to it. Deshan and Linji, though they were great men, how do they compare to the King of Kashmir, cutting things in two with one stroke? If now there is a person with nostrils wide as the sky, where is this mountain monk's life?" After a long pause, he said, "The peace of the realm is brought about by the general, but the general is not allowed to see the peace." He shouted once and left the seat. A monk asked, "Heaven cannot cover him, earth cannot bear him. Who is that person?" The Master said, "Dig a deep pit and bury him." The monk asked, "Does this person still have arrangements made for him?" The Master said, "Add more mud on top of the soil." A monk asked, "What was it like when Niutou had not yet met the Fourth Patriarch?" The Master said, "The Long River has no sixth month." The monk said, "What about after meeting him?" The Master said, "Spring comes once a year." In the room, he asked a monk, "A person with no hands can throw a punch; a person with no tongue can speak. Suddenly a person with no hands strikes a person with no tongue—what does the person with no tongue say?" He also said, "The cuckoo cries all night long; the zhuojiao bird cries all night. The gate of universal understanding is wide open; why are they separated by clouds and mud?" In his later years, because of illness he stayed at the Shanshan Hut in Chiyang. His disciple Zhicai was residing at Fori Temple in Linping and welcomed him back to be served. Cai had not yet returned from Suzhou, and the Master urged him to return quickly. When Cai reached the gate, the Master told him, "The time has come; I am going." Cai said, "What words does the Master have to show the disciples?" So he spoke a verse: "The red sun shines on Fusang; cold clouds seal the Flower Peak. At the third watch I cross the Iron Enclosure; I crush and break the black dragon's horn." Cai asked, "The ossuary pagoda is already built; what is the ultimate matter?" The Master raised his fist and showed it. Then he went to bed. He pushed aside the pillow and passed away. His stupa with his whole body is on the east plain of the temple. During the Chongning era, he was posthumously titled Chan Master Zhenzong.