---
title: "五燈會元 · 慶元府育王山佛智端裕禪師"
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/cma8xejvl0ofll4043u6s56so"
---

### 慶元府育王山佛智端裕禪師

> Zen Master Fozhi Duanyu of Yuwang Mountain, Qingyuan Prefecture

吳越王之裔也。六世祖守會稽。因家焉。師生而岐嶷。眉目淵秀。十四驅烏於大善寺。十八得度受具。往依淨慈一禪師。未幾。偶聞僧擊露柱。曰。你何不說禪。師忽微省。去謁龍門遠．甘露卓．泐潭祥。皆以頴邁見推。晚見圓悟於鍾阜。一日悟問。誰知正法眼藏向這瞎驢邊滅却。即今是滅不滅。曰。請和尚合取口好。悟曰。此猶未出常情。師擬對。悟擊之。師頓去所滯。侍悟居天寧。命掌記室。尋分座。道聲藹著。京西憲請開法丹霞。次遷虎丘。徑山謝事。徇平江道俗之請。庵于西華。閱數稔。勑居建康保寧。後移蘇城萬壽及閩中玄沙．壽山西禪。復被旨補靈隱。慈寧皇太后幸韋王第。召師演法。賜金襴袈裟。乞歸西華舊隱。紹興戊辰秋。赴育王之命。上堂曰。德山入門便棒。多向皮袋裏埋蹤。臨濟入門便喝。總在聲塵中出沒。若是英靈衲子。直須足下風生。超越古今途轍。拈拄杖。卓一下。喝一喝曰。祇這箇何似生。若喚作棒喝。瞌睡未惺。不喚作棒喝。未識德山臨濟。畢竟如何。復卓一下曰。總不得動著。上堂。盡大地是沙門眼。徧十方是自己光。為甚麼東弗于逮打皷。西瞿耶尼不聞。南贍部洲點燈。北鬱單越暗坐。直饒向箇裏道得十全。猶是光影裏活計。撼拂子曰。百雜碎了也。作麼生是出身一路。擲下拂子曰。參。上堂。動則影現。覺則冰生。直饒不動不覺。猶是秦時𨍏轢鑽。到這裏。便須千差密照。萬戶俱開。毫端撥轉機輪。命脈不沈毒海。有時覺如湛水。有時動若星飛。有時動覺俱忘。有時照用自在。且道正恁麼時。是動是覺。是照是用。還有區分得出底麼。鐵牛橫古路。觸著骨毛寒。上堂曰。行時絕行跡。說時無說蹤。行說若到。則垛生招箭。行說未明。則神鋒劃斷。就使說無滲漏。行不迷方。猶滯殻漏在。若是大鵬金翅。奮迅百千由旬。十影神駒。馳驟四方八極。不取次啗󲣅。不隨處埋身。且總不依倚。還有履踐分也無。剎剎塵塵是要津。上堂曰。易填巨壑。難滿漏巵。若有操持。了無難易。拈却大地。寬綽有餘。放出纖毫。礙塞無路。忽若不拈不放。向甚麼處履踐。同誠共休戚。飲水亦須肥。僧問。如何是賓中賓。師曰。你是田庫奴。曰。如何是賓中主。師曰。相逢猶莽鹵。曰。如何是主中賓。師曰。劒氣爍愁雲。曰。如何是主中主。師曰。敲骨打髓。師蒞眾。色必凜然。寢食不背眾。唱道無倦。紹興庚午十月初。示微疾。至十八日。首座法全請遺訓。師曰。盡此心意。以道相資。語絕而逝。火後目睛齒舌不壞。其地發光終夕。得設利者無計。踰月不絕。黃冠羅肇常。平日問道於師。適外歸。獨無所獲。道念勤切。方與客食。咀噍間若有物。吐哺則設利也。大如菽。色若琥珀。好事者持去。遂再拜於闍維所。聞香匳有聲。亟開。所獲如前而差紅潤。門人奉遺骨。分塔於鄮峯西華。諡大悟禪師。

> He was a descendant of the King of Wu and Yue. His sixth-generation ancestor served as governor of Kuaiji and settled there. When the Master was born, he was extraordinary, with deep and refined features. At fourteen, he was a servant at Daci Temple. At eighteen, he received ordination and full precepts. He went to study under Chan Master Jingci Yi. Before long, he happened to hear a monk strike a pillar and say, "Why don't you speak of Chan?" The Master suddenly had a faint awakening. He then visited Longmen Yuan, Ganlu Zhuo, and Litan Xiang, all of whom praised him for his brilliance. Later, he met Yuanwu at Zhongfu. One day Yuanwu asked, "Who knows that the treasury of the true Dharma eye is extinguished at the side of this blind donkey? Right now, is it extinguished or not?" The Master said, "Please, Master, shut your mouth." Yuanwu said, "This still hasn't gone beyond ordinary feelings." The Master was about to respond when Yuanwu struck him. The Master instantly let go of his remaining obstructions. He attended Yuanwu at Tianning and was appointed to manage the records office. Soon he was given a seat to teach. His reputation spread widely. The provincial official of Jingxi invited him to teach at Danxia. He later moved to Huqiu. When Jingshan resigned, he yielded to the requests of the lay and monastic communities of Pingjiang and lived in a hut at Xihua. After several years, he was ordered to reside at Baoning in Jiankang. Later he moved to Wanshou in Suzhou, then to Xuansha in Fujian, and Shou shan Xichan. Again he received an imperial decree to serve at Lingyin. Empress Dowager Cining visited the Wei Prince's residence and summoned the Master to expound the Dharma. She bestowed on him a golden robe. He requested to return to his old retreat at Xihua. In the autumn of the wuchen year of Shaoxing, he answered the summons to Yuwang. Entering the hall, he said: "Deshan struck with his staff as soon as you entered the gate—most people bury themselves in their skin bags. Linji shouted as soon as you entered the gate—all of them wander about in the dust of sound. If you are a true person of the Way, you must have wind rising beneath your feet and transcend the tracks of ancient and modern. He picked up his staff, struck the ground once, and shouted once, saying: "What is this like? If you call it a staff-strike or a shout, you're still drowsy and not yet awake. If you don't call it a staff-strike or a shout, you haven't understood Deshan and Linji. After all, what is it?" He struck the ground again and said: "You must not move at all." Entering the hall, he said: "The entire great earth is the eye of the monk. Everywhere in the ten directions is your own light. Why is it that when they beat the drum in East Purvavideha, West Godaniya doesn't hear it? When they light a lamp in South Jambudvipa, North Uttarakuru sits in darkness. Even if you can speak perfectly here, you're still living in the realm of light and shadow." He shook his whisk and said: "It's all shattered into a hundred pieces. What is the one path of escape?" He threw down his whisk and said: "Investigate." Entering the hall, he said: "When you move, shadows appear. When you perceive, ice forms. Even if you neither move nor perceive, you're still like a drill from the Qin dynasty. At this point, you must illuminate the myriad differences in secret and open ten thousand doors. Turn the wheel of opportunity at the tip of a hair, and your life-pulse won't sink into the sea of poison. Sometimes perceiving is like still water. Sometimes moving is like flying stars. Sometimes both movement and perception are forgotten. Sometimes illumination and function are free. But tell me, right at this moment, is it movement or perception? Is it illumination or function? Is there anyone who can distinguish this? An iron ox crosses the ancient road—touch it and your bones and hair turn cold." Entering the hall, he said: "When walking, there is no trace of walking. When speaking, there is no trace of speaking. If walking and speaking arrive, then you pile up and invite arrows. If walking and speaking are unclear, then the spirit's blade cuts through. Even if your speech has no leakage and your walking doesn't lose direction, you're still obstructed by the shell's leakage. If you are a great peng with golden wings, you soar swiftly through a hundred thousand yojanas. A ten-shadowed divine steed gallops across the four directions and eight extremes. Don't casually eat and don't bury yourself wherever you are. And yet, if you don't rely on anything at all, is there still a place to practice? Every speck of dust is the essential path." Entering the hall, he said: "It's easy to fill a great chasm, but hard to fill a leaking cup. If you have something to hold onto, there's no difficulty at all. Pick up the great earth—there's ample room. Release a single hair—there's no path through the obstruction. But if you neither pick up nor release, where do you practice? Shared sincerity means shared sorrow and joy—even drinking water must be fattening." A monk asked: "What is the guest within the guest?" The Master said: "You're a field-store slave." "What is the host within the guest?" The Master said: "Meeting yet still muddled." "What is the guest within the host?" The Master said: "Sword energy flashes through sorrowful clouds." "What is the host within the host?" The Master said: "Knock bones and strike marrow." When the Master led the assembly, his countenance was always stern. He never ate or slept apart from the community. He expounded the Way without weariness. In the tenth month of the gengwu year of Shaoxing, he showed a slight illness. By the eighteenth day, the chief seat Faquan requested his final instructions. The Master said: "Exhaust this mind and intent, and support one another with the Way." His words ended and he passed away. After cremation, his eyes, teeth, and tongue remained intact. The ground there emitted light all night. Those who obtained relics were countless. It continued for more than a month without stopping. The Daoist Luo Zhaochang had long inquired about the Way with the Master. He happened to return from outside and alone had obtained nothing. His resolve for the Way was earnest and intense. Just as he was eating with a guest, while chewing, there seemed to be something. When he spit it out, it was a relic, as large as a bean, the color of amber. A curious person took it away. He then bowed again at the cremation site. He heard a sound from the incense box. He quickly opened it. What he obtained was as before but slightly redder and more lustrous. His disciples received the remaining bones and divided the stupas between Mount Mao and Xihua. He was posthumously titled Chan Master Dawu.