---
title: "五燈會元 · 瑞州九峯道虔禪師"
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/cma8xe7yn0k36l4041klb98vh"
---

### 瑞州九峯道虔禪師

> Zen Master Daogian of Jiufeng, Ruizhou

福州人也。甞為石霜侍者。洎霜歸寂。眾請首座繼住持。師白眾曰。須明得先師意。始可。座曰。先師有甚麼意。師曰。先師道。休去。歇去。冷湫湫地去。一念萬年去。寒灰枯木去。古廟香爐去。一條白練去。其餘則不問。如何是一條白練去。座曰。這箇祇是明一色邊事。師曰。元來未會先師意在。座曰。你不肯我那。但裝香來。香煙斷處。若去不得。即不會先師意。遂焚香。香煙未斷。座已脫去。師拊座背曰。坐脫立亡即不無。先師意未夢見在。住後。僧問。無間中人行甚麼行。師曰。畜生行。曰。畜生復行甚麼行。師曰。無間行。曰。此猶是長生路上人。師曰。汝須知有不共命者。曰。不共甚麼命。師曰。長生氣不常。師乃曰。諸兄弟還識得命麼。欲知命。流泉是命。湛寂是身。千波競涌。是文殊境界。一亘晴空。是普賢牀榻。其次。借一句子是指月。於中事是話月。從上宗門中事。如節度使信旗相似。且如諸方先德。未建許多名目指陳已前。諸兄弟約甚麼體格商量。到這裏不假三寸試話會看。不假耳試釆聽看。不假眼試辯白看。所以道。聲前拋不出。句後不藏形。盡乾坤大地都來。是汝當人箇體。向甚麼處安眼耳鼻舌。莫但向意根下圖度作解。盡未來際亦未有休歇分。所以洞山道。擬將心意學玄宗。大似西行却向東。珍重。問。承古有言。向外紹則臣位。向內紹則王種。是否。師曰。是。曰。如何是外紹。師曰。若不知事極頭。祇得了事。喚作外紹。是為臣種。曰。如何是內紹。師曰。知向裏許承當擔荷。是為內紹。曰。如何是王種。師曰。須見無承當底人。無擔荷底人。始得同一色。同一色了。所以借為誕生。是為王種。曰。恁麼則內紹亦須得轉。師曰。灼然。有承當擔荷。爭得不轉。汝道內紹便是人王種。你且道如今還有紹底道理麼。所以古人道。紹是功。紹了非是功。轉功位了。始喚作人王種。曰。未審外紹還轉也無。師曰。外紹全未知有。且教渠知有。曰。如何是知有。師曰。天明不覺曉。問。如何是外紹。師曰。不借別人家裏事。曰。如何是內紹。師曰。推爺向裏頭。曰。二語之中。那語最親。師曰。臣在門裏。王不出門。曰。恁麼則不出門者。不落二邊。師曰。渠也不獨坐世界。裏紹王種名。外紹王種姓。所以道。紹是功。名臣是偏中正。紹了轉功。名君是正中偏。問。誕生還更知聞也無。師曰。更知聞阿誰。曰。恁麼則莫便是否。師曰。若是。古人為甚麼道誕生王有父。曰。既有父。為甚麼不知聞。師曰。同時不識祖。問。古人云。直得不恁麼來者。猶是兒孫。意旨如何。師曰。古人不謾語。曰。如何是來底兒孫。師曰。猶守珍御在。曰。如何是父。師曰。無家可坐。無世可興。問。諸聖間出。祇是箇傳語底人。豈不是和尚語。師曰。是。曰。祇如世尊生下。一手指天。一手指地。云。天上天下。唯我獨尊。為甚麼喚作傳語底人。師曰。為他指天指地。所以喚作傳語底人。僧禮拜而退。問。九重無信。恩赦何來。師曰。流光雖徧。閫內不周。曰。流光與閫內相去多少。師曰。綠水騰波。青山秀色。問。人人盡言請益。未審師將何拯濟。師曰。汝道巨嶽還曾乏寸土也無。曰。恁麼則四海參尋。當為何事。師曰。演若迷頭心自狂。曰。還有不狂者麼。師曰。有。曰。如何是不狂者。師曰。突曉途中眼不開。問。如何是學人自己。師曰。更問阿誰。曰。便恁麼承當時如何。師曰。須彌還更戴須彌。問。祖祖相傳。復傳何事。師曰。釋迦慳。迦葉富。曰。如何是釋迦慳。師曰。無物與人。曰。如何是迦葉富。師曰。國內孟嘗君。曰。畢竟傳底事作麼生。師曰。百歲老人分夜燈。問。諸佛非我道。如何是我道。師曰。我非諸佛。曰。既非諸佛。為甚麼却立我道。師曰。適來暫喚來。如今却遣出。曰。為甚麼却遣出。師曰。若不遣出。眼裏塵生。問。一切處覓不得。豈不是聖。師曰。是甚麼聖。曰。牛頭未見四祖時。豈不是聖。師曰。是聖境未忘。曰。二聖相去幾何。師曰。塵中雖有隱形術。爭奈全身入帝鄉。問。古人道。因真立妄。從妄顯真。是否。師曰。是。曰。如何是真心。師曰。不雜食是。曰。如何是妄心。師曰。攀緣起倒是。曰。離此二途。如何是本體。師曰。本體不離。曰。為甚麼不離。師曰。不敬功德天。誰嫌黑暗女。問。盡乾坤都來是箇眼。如何是乾坤眼。師曰。乾坤在裏許。曰。乾坤眼何在。師曰。正是乾坤眼。曰。還照矚也無。師曰。不借三光勢。曰。既不借三光勢。憑何喚作乾坤眼。師曰。若不如是。髑髏前見鬼人無數。問。一筆丹青為甚麼邈誌公真不得。師曰。僧繇却許誌公。曰。未審僧繇得甚麼人證旨。却許誌公。師曰。烏龜稽首須彌柱。問。動容沉古路。身沒乃方知。此意如何。師曰。偷佛錢買佛香。曰。學人不會。師曰。不會即燒香供養本爺娘。師後住泐潭而終。諡大覺禪師。

> He was a native of Fuzhou. He once served as attendant to Shishuang. After Shishuang passed away, the community requested the head monk to succeed as abbot. The master said to the assembly, "One must clearly understand the late master's meaning before one can take over." The head monk asked, "What meaning did the late master have?" The master said, "The late master said: Cease. Rest. Go cold and desolate. One thought for ten thousand years. Go like cold ashes and dead wood. Go like an incense burner in an old shrine. Go like a single strip of white silk. I won't ask about the rest—but what is 'a single strip of white silk'?" The head monk said, "This merely illuminates the matter of one color." The master said, "So you never understood the late master's meaning after all." The head monk said, "You don't accept me? Just light some incense. If I can't leave when the incense smoke breaks, then I haven't understood the late master's meaning." So he lit incense. Before the smoke broke, the head monk had already passed away. The master patted the back of the seat and said, "Sitting in meditation and passing away standing up—that you can do. But you never even dreamed of the late master's meaning." After the master began teaching, a monk asked, "What practice does a person in the unintermittent hells practice?" The master said, "Animal practice." The monk asked, "Then what practice do animals practice?" The master said, "Unintermittent hell practice." The monk said, "This is still a person on the road of long life." The master said, "You must know there are those who do not share the same life." The monk asked, "What life do they not share?" The master said, "The vital energy of long life is not constant." The master then said, "Brothers, do you recognize life? If you want to know life: flowing spring is life, still stillness is the body. A thousand waves surging is Manjushri's realm. One expanse of clear sky is Samantabhadra's couch. Beyond that, borrowing a phrase is pointing at the moon; the matter within it is talking about the moon. From the very beginning, the matter of this school is like the signal flag of a military governor. Before the ancient worthies of various directions established all these names and terms, what framework did you use to discuss it? At this point, without relying on a tongue, try to speak and see. Without relying on ears, try to listen and see. Without relying on eyes, try to distinguish and see. Therefore it is said: 'Before a sound, it cannot be thrown out. After a phrase, it does not hide its form.' The entire universe, mountains and rivers, all of it—is your own body. Where can you place eyes, ears, nose, tongue? Don't just scheme and construct interpretations at the root of consciousness. Even to the end of future ages, you'd have no moment of rest. Thus Dongshan said: 'Planning to study the mysterious school with mind and thought—this is like going west while heading east.' Take care." A monk asked, "It is said in ancient teaching: 'Succeeding externally is the minister's position. Succeeding internally is the king's lineage.' Is this so?" The master said, "Yes." The monk asked, "What is external succession?" The master said, "If you don't know the ultimate reach of things, merely finishing matters—that is called external succession. This is the minister's lineage." The monk asked, "What is internal succession?" The master said, "Knowing to take up and bear the burden within—this is internal succession." The monk asked, "What is the king's lineage?" The master said, "You must see the one who has nothing to take up, nothing to bear. Only then do you become one color. Having become one color, one borrows it to be called 'newborn.' This is the king's lineage." The monk asked, "Then internal succession also requires transformation?" The master said, "Of course. When there is something to take up and bear, how could it not transform? You say internal succession is the human king's lineage—but tell me, is there still such a principle of succession now? Thus the ancients said: 'Succession is merit. Having succeeded, it is no longer merit. After transforming the position of merit, it is then called the human king's lineage.'" The monk asked, "Does external succession transform or not?" The master said, "External succession has no knowledge of what is. One must first let it know what is." The monk asked, "What is knowing what is?" The master said, "When dawn breaks, you don't notice the morning." A monk asked, "What is external succession?" The master said, "Not borrowing from another family's household affairs." The monk asked, "What is internal succession?" The master said, "Pushing father inside." The monk asked, "Between these two phrases, which is most intimate?" The master said, "The minister is inside the gate; the king does not leave the gate." The monk said, "Then the one who does not leave the gate does not fall into two extremes." The master said, "He does not sit alone in the world either. Internal succession is the name of the king's lineage. External succession is the surname of the king's lineage. Therefore it is said: 'Succession is merit. Called minister—this is the orthodox within the partial. Having succeeded, transforming merit—called sovereign—this is the partial within the orthodox.'" A monk asked, "Does the newborn still have knowledge and perception?" The master said, "What would he know and perceive?" The monk asked, "Then is this it or not?" The master said, "If it were, why did the ancients say the newborn king has a father?" The monk asked, "Since he has a father, why does he not know or perceive?" The master said, "Contemporary with each other, yet not recognizing the ancestor." A monk asked, "The ancients said, 'Even one who comes without coming this way is still a child and grandchild.' What is the meaning?" The master said, "The ancients did not deceive." The monk asked, "What is the child and grandchild that comes?" The master said, "Still guarding the precious regalia." The monk asked, "What is the father?" The master said, "No home to sit in. No world to raise." A monk asked, "The sages appearing one after another are merely transmitters of messages. Is this your words, Master?" The master said, "Yes." The monk asked, "When the World-Honored One was born, he pointed one hand to heaven and one to earth and said, 'Above heaven and below heaven, I alone am honored.' Why is this called a transmitter of messages?" The master said, "Because he pointed to heaven and pointed to earth, he is called a transmitter of messages." The monk bowed and withdrew. A monk asked, "If the nine-fold palace receives no communication, where does the imperial pardon come from?" The master said, "Though flowing light reaches everywhere, it does not extend within the inner quarters." The monk asked, "How far is flowing light from the inner quarters?" The master said, "Green waters stir waves; blue mountains display their beauty." A monk asked, "Everyone says they seek your instruction. What will you use to save them?" The master said, "Do you say that the great mountain has ever lacked a pinch of earth?" The monk asked, "Then what is the purpose of journeying across the four seas to seek?" The master said, "Yajnadatta lost his head and his mind went wild." The monk asked, "Is there one who is not wild?" The master said, "Yes." The monk asked, "What is one who is not wild?" The master said, "On the road at sudden dawn, his eyes do not open." A monk asked, "What is this student's self?" The master said, "Who else would you ask?" The monk asked, "If I take it up right now, what then?" The master said, "Mount Sumeru still stacking on Mount Sumeru." A monk asked, "Patriarch after patriarch transmits—what is transmitted?" The master said, "Shakyamuni was stingy; Kashyapa was rich." The monk asked, "What is Shakyamuni's stinginess?" The master said, "He had nothing to give anyone." The monk asked, "What is Kashyapa's richness?" The master said, "The Lord of Mengchang within the realm." The monk asked, "After all, what is the matter transmitted?" The master said, "A hundred-year-old man dividing the night lamp." A monk asked, "The buddhas are not my path. What is my path?" The master said, "I am not the buddhas." The monk asked, "Since you are not the buddhas, why do you still establish 'my path'?" The master said, "Just now I summoned it; now I send it away." The monk asked, "Why send it away?" The master said, "If not sent away, dust would arise in the eye." A monk asked, "Not findable anywhere—is this not sageliness?" The master said, "What sageliness is that?" The monk asked, "Before Niutou met the Fourth Patriarch, was he not a sage?" The master said, "It was still the state of sagehood not yet forgotten." The monk asked, "How far apart are the two sages?" The master said, "Though there are arts of invisibility in the dust, what can one do when the whole body enters the emperor's realm?" A monk asked, "The ancients said: 'Because of truth, delusion is established. From delusion, truth is revealed.' Is this so?" The master said, "Yes." The monk asked, "What is the true mind?" The master said, "Not mixed with food is." The monk asked, "What is the deluded mind?" The master said, "Grasping and arising, topsy-turvy, is." The monk asked, "Apart from these two paths, what is the fundamental essence?" The master said, "The fundamental essence is not separate." The monk asked, "Why is it not separate?" The master said, "One who does not honor the god of merit—who would resent the dark woman?" A monk asked, "The whole universe is one eye. What is the eye of the universe?" The master said, "The universe is within it." The monk asked, "Where is the eye of the universe?" The master said, "This very thing is the eye of the universe." The monk asked, "Does it still illuminate and see?" The master said, "It does not borrow the power of the three lights." The monk asked, "Since it does not borrow the power of the three lights, on what basis is it called the eye of the universe?" The master said, "If not for this, countless people see ghosts before skulls." A monk asked, "Why can no brush painting capture the true likeness of Master Zhi?" The master said, "Zhang Sengyou indeed approved of Zhi." The monk asked, "I wonder what certification Zhang Sengyou received to approve Zhi?" The master said, "A turtle bows its head to the Sumeru pillar." A monk asked, "The moving countenance sinks in the ancient road. Only when the body is drowned does one know. What is the meaning?" The master said, "Stealing Buddha's money to buy incense for Buddha." The monk said, "I don't understand." The master said, "If you don't understand, then burn incense and make offerings to your own father and mother." The master later resided at Lu Tan and passed away there. His posthumous title was Chan Master Great Enlightenment.