---
title: "指月錄 · 潭州龍牙山居遁證空禪師"
description: "指月录是明代瞿汝稷编纂的一部重要佛教典籍，成书于万历年间。该书以禅宗公案为核心，收录了从佛祖释迦牟尼到宋代高僧的六百余则禅门语录和典故，系统梳理了禅宗传承脉络。瞿汝稷作为晚明著名居士，以指月为喻，强调文字只是指向真理的工具而非真理本身，体现了禅宗不立文字、直指人心的宗旨。这部著作不仅保存了大量珍贵禅宗史料，更以其精要的选编和独到的评点，成为研究中国禅宗思想发展的重要文献，在佛教史上具有承前启后的地位，至今仍是禅学研究者必读经典。"
url: "https://rushiwowen.co/en/r/cma8x2r5o01nbl404hnnmczs7"
---

### ▲潭州龍牙山居遁證空禪師

> Zen Master Judun Zhengkong of Longya Mountain, Tanzhou

參翠微。乃問。學人自到和尚法席。一個餘月。不蒙示誨一法。意在於何。微曰。嫌甚麼。師又問洞山。山曰。爭怪得老僧。

> He called on Cuìwēi and asked, "Since I arrived at the Master's assembly, over a month has passed, yet I have received no instruction in a single teaching. What is the meaning of this?" Cuìwēi replied, "What are you dissatisfied with?" He later asked Dòngshān the same question. Dòngshān said, "How could you blame this old monk?"

法眼別云。祖師來也。雲居齊云。此三大尊宿。還有親疎也無。若有。那個親。若無。親疎眼在甚麼處。

> Fayan commented, "The Patriarch has come." Yunju Qi said, "Among these three eminent masters, is there any distinction of closeness or distance? If there is, which one is closer? If there is none, then where does the eye of closeness and distance lie?"

師又問翠微。如何是祖師意。微曰。與我將禪板來。師遂過禪板。微接得便打。師曰。打即任打。要且無祖師意。又問臨濟。如何是祖師意。濟曰。與我將蒲團來。師乃過蒲團。濟接得便打。師曰。打即任打。要且無祖師意。後有僧問。和尚行脚時。問二尊宿祖師意。未審二尊宿明也未。師曰。明即明也。要且無祖師意東禪齊云。眾中道。佛法即有。秖是無祖師意。若恁麼會。有何交涉。別作麼生會無祖師意底道理　雪竇頌。龍牙山裏龍無眼。死水何曾振古風。禪板蒲團不能用。只應分付與盧公。盧公付了亦何憑。坐倚休將繼祖燈。堪對暮雲歸未合遠山無限碧層層　圜悟勤云。雪竇據欵結案。他雖恁麼頌。且道意在甚麼處。甚處是無眼。甚處是死水裏。且道。是扶持伊。是滅伊威光。人多錯會道。為甚麼只應分付與盧公。殊不知。却是龍牙分付與人　僧寶傳云。初謁翠微不契。至臨濟亦不契。乃造洞山悟本价禪師。問如何是祖師西來意。价曰。待洞水逆流。即向汝道師豁然大悟。研味其旨。悲欣交集覺範曰。予觀龍牙偈曰。學道先須有悟由。還如慣鬪快龍舟。雖然舊閣閑田地。一度贏來方始休。君若隨緣得似風。吹沙走石不勞功。但於事上通無事。見色聞聲不用聾。皆清深精密。如其為人疑。問翠微臨濟祖意。度禪板蒲團機語。在已見洞山之後。雪竇以瞎龍死水罪之。龍牙聞之必大笑師復舉德山頭落底語。因自省過。遂止於洞山。隨眾參請。一日問。如何是祖師西來意。山曰。待洞水逆流。即向汝道。師始悟厥旨。服勤八稔。

> The master then asked Cuìwēi, "What is the meaning of the Patriarch's coming from the West?" Cuìwēi said, "Bring me the meditation board." The master handed it over, and Cuìwēi took it and struck him. The master said, "Strike if you will, but there is still no meaning of the Patriarch." He then asked Línjì, "What is the meaning of the Patriarch's coming from the West?" Línjì said, "Bring me the sitting mat." The master handed it over, and Línjì took it and struck him. The master said, "Strike if you will, but there is still no meaning of the Patriarch." Later, a monk asked, "When you were traveling, you asked those two venerable masters about the Patriarch's meaning—did they understand it or not?" The master said, "They understood, yes, but there is still no meaning of the Patriarch." <note>Dōngchán Qí commented: "Among the assembly, some say, 'The Dharma exists, but there is no Patriarch's meaning.' If you understand it that way, what does it have to do with anything? How else can you grasp the principle of 'no Patriarch's meaning'?" Xuědòu's verse: In Lóngyá Mountain, the dragon has no eyes— How could stagnant water ever stir the ancient wind? The meditation board and sitting mat went unused— They should only be given to Master Lú. After Lú received them, what could he rely on? Sitting or leaning, he need not carry on the Patriarch's lamp. One might face the evening clouds that have not yet merged, While distant mountains stretch in endless layers of blue. Yuánwù Kèqín said: "Xuědòu settles the case based on the evidence. Though he sings this verse, tell me—where is the intent? Where is the 'no eyes'? Where is the 'stagnant water'? And does he support him or diminish his radiance? Many misunderstand and say, 'Why only give it to Master Lú?' They fail to see that it is actually Lóngyá who gives it to others." The \*Monk's Biographies\* say: At first he visited Cuìwēi and found no accord; he went to Línjì and still found no accord. Then he went to Dòngshān and asked the great master Wùběn Jià, "What is the meaning of the Patriarch's coming from the West?" Jià said, "When the Dòng River flows backward, then I will tell you." The master was suddenly and greatly enlightened. He savored the flavor of this teaching, and both sorrow and joy arose together. Juéfàn said: "I observe Lóngyá's verse: In learning the Way, one must first have a basis for awakening— Like a seasoned oarsman in a swift dragon boat. Though the old garden lies fallow, Only after winning once does one find rest. If you can follow conditions like the wind, Blowing sand and shifting stones without strain— Then, in all matters, see through to non-matter, And in seeing forms and hearing sounds, you need not be deaf." These words are clear, deep, and precise, just like the man himself. The question one might raise—about Cuìwēi and Línjì and the Patriarch's meaning, and the exchanges with the meditation board and sitting mat—occurred after he had already seen Dòngshān. Xuědòu condemned him as 'a blind dragon in stagnant water.' Lóngyá, hearing this, would certainly laugh heartily.</note> The master then recalled Déshān's saying about the head falling, and reflecting on his own fault, he ceased his wandering and settled at Dòngshān, joining the assembly in practice. One day he asked, "What is the meaning of the Patriarch's coming from the West?" Dòngshān said, "When the Dòng River flows backward, then I will tell you." The master finally awakened to its meaning and served there diligently for eight years.

此見於濟公燈錄。

師有頌曰。學道如鑽火。逢烟未可休。直待金星現。歸家始到頭。

> The Master offered a verse: Studying the Way is like drilling for fire— When you see smoke, do not stop. Wait until the golden spark appears, Only then return home and reach the end.

後神鼎諲舉云。山僧即不然。學道如鑽火。逢煙便可休。莫待金星現。燒額又燒頭　翠巖真云。若論頓也。龍牙猶在半途。若論漸也。神鼎猶欠悟在。於此復且如何。諸仁者。今年多落葉。幾處掃歸家。

> Later, the master Shending Yin cited this and said, "This mountain monk is not like that. Studying the Way is like drilling for fire—once smoke appears, you can stop. Don’t wait for the spark of gold to appear, for then you’ll burn your forehead and scorch your head." Cuiyan Zhen said, "If we speak of sudden enlightenment, Longya is still halfway there. If we speak of gradual cultivation, Shending still lacks awakening." So what should we make of this? All of you, dear practitioners—this year there are many fallen leaves. How many places have you swept them back home?

問。十二時中如何著力。師曰。如無手人欲行拳始得。

> Question: "Throughout the twelve hours of the day, how should one apply effort?" The master replied: "Only by being like a person without hands who tries to throw a punch can one truly succeed."

大溈秀云。是則是。又教人陰界中作活計。十二時中如何用力。如有手人行拳。又且如何。

> Dawel Xiu said: "That may be so, but it still teaches people to work within the realm of the five aggregates and the senses. How should one exert effort throughout the twelve hours of the day? If a person with hands practices boxing, then what about that?"

問。古人得個甚麼。便休去。師曰。如賊入空室　問。維摩掌擎世界。未審維摩向甚麼處立。師曰。道者汝道。維摩掌擎世界　問。如何是祖師西來意。師曰。待石烏龜解語。即向汝道。曰石烏龜語也。師曰。向汝道甚麼　裴相國入大安寺。問諸大德曰。羅睺羅以何為第一。曰以密行為第一。裴不肯。遂問。此間有何禪者。時師在後園種菜。遂請來問。羅睺羅以何為第一。師曰不知。裴便拜曰。破布裹真珠　報慈嶼讚師真曰。日出連山。月圓當戶。不是無身。不欲全露。師一日在帳中坐。僧問。不是無身。不欲全露。請師全露。師撥開帳子曰。還見麼。曰不見。師曰。不將眼來。

> A monk asked, "What did the ancients attain that made them stop seeking?" The Master said, "Like a thief entering an empty room." A monk asked, "Guanyin holds the world in his palm—where does Guanyin stand?" The Master said, "You tell me—where does Guanyin stand while holding the world?" A monk asked, "What is the meaning of the Patriarch's coming from the West?" The Master said, "Wait until a stone turtle can speak, then I'll tell you." The monk said, "The stone turtle has spoken." The Master said, "What did it tell you?" Minister Pei entered Da'an Temple and asked the assembled monks, "What is Rahula's foremost practice?" They replied, "His foremost practice is secret conduct." Pei was not satisfied, so he asked, "Is there any Zen master here?" At the time, the Master was in the back garden growing vegetables. They invited him over and asked, "What is Rahula's foremost practice?" The Master said, "I don't know." Pei bowed and said, "A true pearl wrapped in rags." Baoci Yu praised the Master's portrait, saying: "The sun rises over the mountains, The full moon shines at the door. It's not that there's no body— It simply doesn't choose to reveal itself fully." One day, the Master sat inside his curtain. A monk asked, "It's not that there's no body—it simply doesn't choose to reveal itself fully. Please, Master, reveal yourself completely." The Master parted the curtain and said, "Do you see?" The monk said, "I don't see." The Master said, "You didn't bring your eyes."

報慈聞云。龍牙祇道得一半　雲門令僧舉此公案云。汝舉。我與汝道。僧舉了。門云。我不妨與你道。

> Baoci Wen said, "Longya only understood half of it." Yunmen then had a monk bring up this case and said, "You bring it up, and I will explain it to you." After the monk brought it up, Yunmen said, "I might as well explain it to you."

上堂。夫參玄人。須透過祖佛始得。新豐和尚道。祖佛言教。似生冤家。始有參學分。若透不得。即被祖佛謾去。僧問。祖佛還有謾人之心也無。師曰。汝道江湖還有礙人之心也無。乃曰。江湖雖無礙人之心。為時人過不得。江湖成礙人去。不得道江湖不礙人。祖佛雖無謾人之心。為時人透不得。祖佛成謾人去。不得道佛祖不謾人。若透得祖佛過。此人過却祖佛。若也如是。始體得佛祖意。方與向上人同。如未透得。但學佛學祖。則萬劫無有出期。僧曰。如何得不被祖佛謾去。師曰。道者直須自悟去始得。

> The Master addressed the assembly: "Those who seek the profound truth must penetrate through the ancestors and Buddhas to truly succeed. The Venerable Xinfeng said, 'The words and teachings of the ancestors and Buddhas are like mortal enemies—only then can one begin the path of practice and study.' If one cannot penetrate them, then one is deceived by the ancestors and Buddhas." A monk asked, "Do the ancestors and Buddhas have the intention to deceive people?" The Master replied, "Do you think rivers and lakes have the intention to obstruct people?" Then he continued: "Although rivers and lakes have no intention to obstruct, because people cannot cross them, they become obstructions. Yet it cannot be said that rivers and lakes do not obstruct people. Likewise, although the ancestors and Buddhas have no intention to deceive, because people cannot penetrate their teachings, they become deceivers. Yet it cannot be said that the ancestors and Buddhas do not deceive people. If one can penetrate through the ancestors and Buddhas, then that person surpasses them. Only then does one truly understand the intention of the ancestors and Buddhas, and stand equal with those of the highest rank. If one cannot penetrate, and merely studies the Buddha and the ancestors, then for ten thousand kalpas there will be no release." The monk asked, "How can one avoid being deceived by the ancestors and Buddhas?" The Master said, "Practitioner, you must awaken on your own—only then will you truly succeed."