---
title: "五燈會元 · 撫州龍濟紹修禪師"
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/cma8xe9o00kopl404v8sqcnze"
---

### 撫州龍濟紹修禪師

> Master Longji Shaoxiu of Fuzhou

初與法眼同參地藏。所得謂已臻極。暨同辭至建陽。途中譚次。眼忽問。古人道萬象之中獨露身。是撥萬象不撥萬象。師曰。不撥。眼曰。說甚麼撥不撥。師懵然不知。却回地藏。藏問。子去未久。何以却來。師曰。有事未決。豈憚跋涉山川。藏曰。汝跋涉許多山川。也還不惡。師未喻旨。乃問。古人道萬象之中獨露身。意旨如何。藏曰。汝道古人撥萬象不撥萬象。師曰。不撥。藏曰。兩箇也。師駭然沈思。而却問。未審古人撥萬象不撥萬象。藏曰。汝喚甚麼作萬象。師方省悟。再辭地藏。覲于法眼。眼語意與地藏開示前後如一。師後居龍濟山。不務聚徒。而學者奔至。上堂。具足凡夫法。凡夫不知。具足聖人法。聖人不會。聖人若會。即是凡夫。凡夫若知。即是聖人。此兩語一理二義。若人辨得。不妨於佛法中有箇入處。若辨不得。莫道不疑好。珍重。僧問。見色便見心。露柱是色。如何是心。師曰。幸然未會。具莫詐明頭。問。如何得出三界。師曰。是三界則一任出。曰。不是三界又如何。師曰。甚麼處不是三界。問。當陽舉唱。誰是委者。師曰。非汝不委。問。如何是萬法主。師曰。把將萬法來。問。承古有言。須彌納芥子。芥子納須彌。如何是須彌。師曰。穿破汝心。曰。如何是芥子。師曰。塞將汝眼。曰。如何納得。師曰。把將須彌與芥子來。曰。前言何在。師曰。前有甚麼言。問。僧甚處來。曰。翠巖。師曰。翠巖有何言句示徒。曰。尋常道。出門逢彌勒。入門見釋迦。師曰。與麼道又爭得。曰。和尚又如何。師曰。出門逢阿誰。入門見甚麼。僧於言下有省。上堂。聲色不到處。病在見聞。言詮不及處。過在唇吻。僧問。離却聲色。請和尚道。師曰。聲色裏問將來。問。如何是學人心。師曰。阿誰恁麼問。問。劫火洞然。大千俱壞。未審這箇還壞也無。師曰。不壞。曰。為甚麼不壞。師曰。為同於大千。上堂。卷簾除却障。閉戶生窒礙。祇這障與礙。古今無人會。會得是障礙。不會不自在。問。巨夜之中。以何為眼。師曰。暗。問。纖毫不隔。為甚麼󳬇之不見。師曰。作家弄影漢。問。古鏡未磨時如何。師曰。照破天地。曰。磨後如何。師曰。黑漆漆地。問。如何是普眼。師曰。纖毫󳬇不見。曰。為甚麼󳬇不見。師曰。為伊眼太大。問。如何是大敗壞底人。師曰。劫壞不曾遷。曰。此人還知有佛法也無。師曰。若知有佛法。渾成顛倒。曰。如何得不顛倒去。師曰。直須知有佛法。曰。如何是佛法。師曰。大敗壞。問。如何是學人常在底心。師曰。還曾問荷玉麼。曰。學人不會。師曰。若不會。夏末了。問取曹山去。師有頌曰。風動心搖樹。雲生性起塵。若明今日事。昧却本來人。又。欲識解脫道。諸法不相到。眼耳絕見聞。聲色閙浩浩。又。初心未入道。不得閙浩浩。鐘聲裏薦取。皷聲裏顛倒。又。諸佛不出世。四十九年說。祖師不西來。少林有妙訣。又。萬法是心光。諸緣唯性曉。本無迷悟人。祇要今日了。

> Earlier, the master studied under the same teacher as Venerable Fayan in Dizang. What he had gained he believed to have reached the pinnacle. When they both took leave and traveled to Jianyang, as they conversed along the way, Fayan suddenly asked, "The ancients said, 'Alone in the midst of all phenomena, the body manifests.' Does this set aside all phenomena or not?" The master said, "It does not set them aside." Fayan said, "What are you talking about—setting aside or not setting aside?" The master was completely bewildered and did not understand. He returned to Dizang. Dizang asked, "You left not long ago; why have you come back?" The master said, "There is a matter I have not resolved—how could I begrudge the toil of mountains and rivers?" Dizang said, "You have traversed many mountains and rivers—that is not bad at all." The master did not grasp the meaning, so he asked, "The ancients said, 'Alone in the midst of all phenomena, the body manifests.' What is the purport?" Dizang said, "You say the ancients set aside all phenomena or do not set them aside?" The master said, "They do not set them aside." Dizang said, "That makes two." The master was startled and fell into deep thought, then asked, "I am not sure—did the ancients set aside all phenomena or not?" Dizang said, "What do you call all phenomena?" Only then did the master awaken. He again took leave of Dizang and went to pay respects to Fayan. Fayan’s words and meaning were identical, front and back, to Dizang’s instruction. Later, the master dwelled at Longji Mountain. He did not seek to gather disciples, yet students came rushing to him. One day, ascending the hall, he said, "Perfectly endowed with ordinary person’s Dharma, yet the ordinary person does not know it. Perfectly endowed with sage’s Dharma, yet the sage does not understand it. If the sage understood it, he would be an ordinary person. If the ordinary person knew it, he would be a sage. These two statements share one principle but carry two meanings. If anyone can discern this, they will have a point of entry into the Buddha’s Dharma. If you cannot discern it, do not say there is no doubt—take care." A monk asked, "Seeing form, one sees the mind. A pillar is form—what is the mind?" The master said, "Fortunately you have not yet understood—do not pretend to be enlightened." A monk asked, "How does one escape the three realms?" The master said, "If it is the three realms, then you may freely escape." The monk said, "If it is not the three realms, then what?" The master said, "What place is not the three realms?" A monk asked, "When the teaching is proclaimed openly, who is the one who understands?" The master said, "It is not that you do not understand." A monk asked, "What is the master of all dharmas?" The master said, "Bring all dharmas here." A monk asked, "It is said by the ancients, 'Mount Sumeru contains a mustard seed, and a mustard seed contains Mount Sumeru.' What is Sumeru?" The master said, "It pierces through your mind." The monk said, "What is the mustard seed?" The master said, "It stuffs your eyes shut." The monk said, "How can it contain it?" The master said, "Bring Sumeru and the mustard seed here." The monk said, "What about the earlier words?" The master said, "What earlier words were there?" A monk asked, "Where have you come from?" The monk said, "From Cuiyan." The master said, "What words does Cuiyan use to instruct his students?" The monk said, "He always says, 'Leaving the gate, you meet Maitreya; entering the door, you see Shakyamuni.'" The master said, "How can such words be right?" The monk said, "What would you say, Master?" The master said, "Leaving the gate, whom do you meet? Entering the door, what do you see?" At these words, the monk had an insight. Ascending the hall, the master said, "Where sound and form cannot reach, the illness lies in seeing and hearing. Where words and speech cannot express, the fault lies in the lips and mouth." A monk asked, "Setting aside sound and form, please speak, Master." The master said, "Ask within sound and form." A monk asked, "What is the student’s mind?" The master said, "Who is asking like this?" A monk asked, "When the kalpa fire blazes and the great thousand worlds are all destroyed, is this one destroyed or not?" The master said, "It is not destroyed." The monk said, "Why is it not destroyed?" The master said, "Because it is the same as the great thousand worlds." Ascending the hall, the master said, "Rolling up the screen removes the obstacle; closing the door creates obstruction. Only this obstacle and obstruction—no one in past or present has understood. If you understand, it is obstacle and obstruction. If you do not understand, you are not free." A monk asked, "In the vast night, what serves as the eye?" The master said, "Darkness." A monk asked, "When not a hair’s breadth separates, why can we not see it?" The master said, "A craftsman playing with shadows." A monk asked, "What about the ancient mirror before it is polished?" The master said, "It shines through heaven and earth." The monk said, "After polishing, what then?" The master said, "Pitch black." A monk asked, "What is the universal eye?" The master said, "Not a hair’s breadth is seen." The monk said, "Why is nothing seen?" The master said, "Because its eye is too vast." A monk asked, "What is a person of great ruin?" The master said, "When the kalpa is destroyed, he never moves." The monk said, "Does this person still know there is Buddha’s Dharma?" The master said, "If he knows there is Buddha’s Dharma, he becomes completely inverted." The monk said, "How can one avoid being inverted?" The master said, "You must directly know there is Buddha’s Dharma." The monk said, "What is Buddha’s Dharma?" The master said, "Great ruin." A monk asked, "What is the mind that the student constantly dwells in?" The master said, "Have you ever asked Heyu about it?" The monk said, "The student does not understand." The master said, "If you do not understand, at the end of summer, go ask Caoshan." The master had a verse: "The wind stirs, the mind shakes the tree; Clouds arise, nature raises dust. If you understand today’s matter, You obscure the original person." Another verse: "To know the path of liberation, All dharmas do not reach each other. Eyes and ears cut off seeing and hearing, While sound and form clamor in confusion." Another verse: "Beginner’s mind, not yet entered the path, Do not clamor in confusion. In the sound of the bell, take it up; In the sound of the drum, you topple over." Another verse: "All Buddhas never appeared in the world, Yet for forty-nine years, they spoke. The patriarch never came from the West, Yet Shaolin holds the wondrous secret." Another verse: "All dharmas are the light of mind; All conditions are known only by nature. Originally there is no deluded or enlightened person— One only needs to be done with today."