---
title: "五燈會元 · 潭州大光山居誨禪師"
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/cma8xe7yn0k35l404fbprtj60"
---

### 潭州大光山居誨禪師

> Chan Master Juhui of Daguang Mountain in Tanzhou

京兆人也。初造石霜。長坐不臥。麻衣草履。亡身為法。霜遂令主性空塔院。一日。霜知緣熟。試其所得。問曰。國家每年放舉人及第。朝門還得拜也無。師曰。有一人不求進。霜曰。憑何。師曰。他且不為名。霜曰。除却今日。別更有時也無。師曰。他亦不道今日是。如是酬問。往復無滯。盤桓二十餘祀。眾請出世。僧問。祇如達磨是祖否。師曰。不是。祖曰。既不是祖。又來作甚麼。師曰。祇為汝不薦。曰。薦後如何。師曰。方知不是祖。問。混沌未分時如何。師曰。時教阿誰敘。上堂。一代時教。祇是整理時人手脚。直饒剝盡到底。也祇成得箇了事人。不可將當衲衣下事。所以道四十九年明不盡。標不起。到這裏合作麼生。更若忉忉。恐成負累。珍重。

> A native of the capital region. He first went to study with Shishuang, where he practiced constant sitting without lying down, wore hemp robes and straw sandals, and devoted himself wholeheartedly to the Dharma. Shishuang then put him in charge of the pagoda courtyard of Xingkong. One day, Shishuang, seeing that his potential had ripened, tested what he had realized and asked, "Every year the state grants successful candidates their degrees—does the court still receive them in audience?" The master said, "There is one person who does not seek advancement." Shishuang asked, "On what ground?" The master said, "He does not pursue fame." Shishuang asked, "Apart from today, is there another time?" The master said, "He does not even say that today is so." Thus they exchanged questions and answers, flowing without obstruction. After lingering there for over twenty years, the community invited him to come forth and teach. A monk asked, "Is it true that Bodhidharma is a patriarch?" The master said, "No." The monk said, "If he is not a patriarch, then why did he come?" The master said, "Precisely because you do not understand." The monk said, "What happens after understanding?" The master said, "Then you will realize he is not a patriarch." A monk asked, "What about before the separation of chaos?" The master said, "Then who would ask anyone to describe it?" One day he addressed the assembly: "The entire teachings of the Buddha's lifetime are merely a way to straighten out people's hands and feet. Even if you strip everything away to the very bottom, you only become someone who has settled his affairs. This cannot be compared to what lies under the monk's robe. Therefore it is said—forty-nine years of teaching could not exhaust it, nor raise it up. At this point, what can you do? If you keep chattering on, I fear it will only become a burden. Take care."