---
title: "五燈會元 · 簽判劉經臣居士"
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/cma8xegp20n92l404agy6whg1"
---

### 簽判劉經臣居士

> Layman Liu Jingchen

字興朝。少以逸才登仕版。於佛法未之信。年三十二。會東林照覺總禪師與語。啟廸之。乃敬服。因醉心祖道。既而抵京師。謁慧林冲禪師。於僧問雪竇。如何是諸佛本源。答曰。千峯寒色。語下有省。歲餘官雒幕。就參韶山杲禪師。將去任。辭韶山。山囑曰。公如此用心。何愁不悟。爾後或有非常境界。無量歡喜。宜急收拾。若收拾得去。便成法器。若收拾不得。則有不寧之疾。成失心之患矣。未幾復至京師。趨智海依正覺逸禪師。請問因緣。海曰。古人道。平常心是道。你十二時中放光動地。不自覺知。向外馳求。轉疎轉遠。公益疑不解。一夕入室。海舉傳燈所載香至國王問波羅提尊者何者是佛。尊者曰見性是佛之語問之。公不能對。疑甚。遂歸就寢。熟睡至五鼓。覺來方追念間。見種種異相。表裏通徹。六根震動。天地回旋。如雲開月現。喜不自勝。忽憶韶山臨別所囑之言。姑抑之。逗明趨智海。悉以所得告。海為證據。且曰。更須用得始得。公曰。莫要踐履否。海厲聲曰。這箇是甚麼事。却說踐履。公默契。乃作發明心地頌八首。及著明道諭儒篇以警世。詞曰。明道在乎見性。余之所悟者。見性而已。孟子曰。口之於味也。目之於色也。耳之於聲也。鼻之於臭也。四肢之於安佚也。性也。楊子曰。視聽言貌思。性所有也。有見於此。則能明乎道矣。當知道不遠人。人之於道。猶魚之於水。未甞須臾離也。唯其迷己逐物。故終身由之而不知。佛曰大覺。儒曰先覺。葢覺此耳。昔人有言曰。今古應無墜。分明在目前。又曰。大道祇在目前。要且目前難睹。欲識大道真體。不離聲色言語。又曰。夜夜抱佛眠。朝朝還共起。起倒鎮相隨。語默同居止。欲識佛去處。祇這語聲是。此佛者之語道為最親者。立則見其參於前也。在輿則見其倚於衡也。瞻之在前也。忽焉在後也。取之左右逢其原也。此儒者之語道最邇者。奈何此道唯可心傳。不立文字。故世尊拈花而妙心傳於迦葉。達磨面壁而宗旨付於神光。六葉既敷。千花競秀。分宗列派。各有門庭。故或瞬目揚眉。擎拳舉指。或行棒行喝。竪拂拈槌。或持叉張弓。輥毬舞笏。或拽石般土。打鼓吹毛。或一默一言。一吁一笑。乃至種種方便。皆是親切為人。然祇為太親。故人多罔措。瞥然見者。不隔絲毫。其或沉吟。迢迢萬里。欲明道者。宜無忽焉。祖祖相傳。至今不絕。真得吾儒所謂忿而不發。開而弗違者矣。余之有得。實在此門。反思吾儒。自有其道。良哉孔子之言。默而識之。一以貫之。故目擊而道存。指掌而意喻。凡若此者。皆合宗門之妙旨。得教外之真機。然而孔子之道。傳之子思。子思傳之孟子。孟子既沒。不得其傳。而所以傳於世者。特文字耳。故余之學。必求自得而後已。幸余一夕開悟。凡目之所見。耳之所聞。心之所思。口之所談。手足之所運動。無非妙者。得之既久。日益見前。每以與人。人不能受。然後知其妙道果不可以文字傳也。嗚呼。是道也。有其人則傳。無其人則絕。余既得之矣。誰其似之乎。終余之身而有其人邪。無其人邪。所不可得而知也。故為記頌歌語。以流播其事。而又著此篇。以諭吾徒云。

> His courtesy name was Xingchao. In his youth, known for his exceptional talent, he entered official service, but had no faith in Buddhism. At thirty-two, he met Zen Master Zhaojue at Donglin Temple. Through conversation, the master enlightened him, and he came to revere the teaching. From then on, he devoted himself wholeheartedly to the Zen path. Later, he went to the capital and visited Zen Master Chong at Huilin Temple. When a monk asked Xue窦, "What is the original source of all Buddhas?" the answer came: "The cold color of a thousand peaks." At these words, he had a glimpse of insight. A year later, he served as an official in Luoyang and took the opportunity to study under Zen Master Gao of Shaoshan. When about to leave his post, he went to bid farewell. Master Gao admonished him, saying, "With such dedication, how could you fail to awaken? In the future, should you encounter extraordinary states or boundless joy, you must quickly rein yourself in. If you can rein in, you will become a true vessel of Dharma. If you cannot, you may fall into mental unrest or even lose your sanity." Soon after, he returned to the capital and went to Zhihai Temple to study under Zen Master Yi of Zhengjue. He asked about the conditions for enlightenment. Master Yi said, "The ancients said, 'The ordinary mind is the Way.' Throughout the twelve hours of the day, you emit light and move the earth, yet you are unaware of it. Running outward in pursuit, you only drift further and further away." This deepened his doubt. One evening, when he entered the master's room, Master Yi cited the story from the Transmission of the Lamp: King Xiangzhi asked Venerable Boluoti, "What is Buddha?" and the Venerable replied, "Seeing your own nature is Buddha." He asked about this, but our friend could not answer. His doubt grew intense. He returned to his bed and slept soundly until the fifth watch. As he awoke and was just pondering the matter, he saw all manner of extraordinary signs: inside and outside transparently clear, his six senses vibrating, the heavens and earth swirling, like clouds parting to reveal the moon. Joy beyond measure welled up. Suddenly remembering Master Shao's parting words, he reined himself in. At dawn, he went straight to Master Yi at Zhihai and told him everything. Master Yi confirmed his realization and added, "But you must still be able to put it to use." He asked, "Does that mean I must practice it?" Master Yi barked sharply, "What kind of matter is this, that you speak of practicing it?" Understanding flashed in him, and he composed eight verses on awakening the mind-ground, and also wrote the "Discourse on Illuminating the Way" to admonish the world: "Illuminating the Way lies in seeing one's own nature. What I have awakened to is merely seeing nature. Mencius said, 'The mouth's delight in flavors, the eye's delight in colors, the ear's delight in sounds, the nose's delight in scents, the limbs' delight in ease—these are one's nature.' Yangzi said, 'Seeing, hearing, speaking, appearance, and thought are what nature possesses.' If one sees this, one can illuminate the Way. Know that the Way is not far from people. People's relation to the Way is like a fish's relation to water—never apart for an instant. Yet because they are confused about themselves and chase after things, they traverse it all their lives without knowing. The Buddha spoke of the Great Awakening; the Confucians speak of the Prior Awakening. It is precisely this awakening. An ancient said, 'Through past and present it never falls away, clearly present before the eyes.' Another said, 'The great Way is only before your eyes, yet before your eyes it is hard to discern. If you wish to know the true body of the great Way, it is not apart from sounds, forms, and speech.' Another said, 'Night after night you embrace Buddha and sleep; morning after morning you rise together with it. Rising and lying, it is always with you; in speech and silence, it dwells together with you. If you wish to know where Buddha goes, it is precisely this voice right here.' These are the words of Buddhists who speak of the Way as most intimate. 'Standing, one sees it before one; riding in a carriage, one sees it leaning against the crossbar.' 'Look before, and it is ahead; suddenly, it is behind.' 'Reach for it on left or right—one finds its source everywhere.' These are the words of Confucians who speak of the Way as nearest. But this Way can only be transmitted mind to mind; it is not established in words. Thus the World-Honored One held up a flower, and the wondrous mind was transmitted to Mahakashyapa. Bodhidharma faced the wall, and the essential purpose was bestowed upon Shenguang. After the six patriarchs spread their branches, a thousand flowers bloomed in competition. Schools split and lineages branched, each with its own gate. Some flash eyes or raise brows, thrust out fists or point fingers. Some wield sticks or shout. Some raise whisks or lift hammers. Some hold forks or draw bows. Some roll balls or wave tablets. Some drag stones or carry earth, beat drums or blow fur. Some are silent or speak, sigh or laugh—all manner of skillful means, each is a direct, personal teaching. Yet precisely because it is too intimate, most people are at a loss. One who glimpses it in a flash is not separated by a hair. But should one hesitate, it is ten thousand miles away. Those who wish to illuminate the Way should not be negligent. Patriach after patriarch transmitted it, and to this day it has not ceased. Truly this embodies what our Confucians call 'erupting without being forced, opening without violating.' What I have attained comes truly through this gate. Reflecting on our Confucian tradition, it has its own Way. How fine are the words of Confucius: 'Silently understand it' and 'Thread it all through with one.' Thus, at a glance, the Way is present; in a clap, meaning is conveyed. All such matters accord with the sublime purport of the Zen school and attain the true mechanism beyond the teachings. Yet the Way of Confucius was transmitted to Zisi, and from Zisi to Mencius. After Mencius died, the transmission was lost. What has been passed down through the world is merely words. Therefore, my study required attaining it personally, and only then was it complete. Fortunately, I awakened one night. Everything my eyes see, my ears hear, my mind thinks, my mouth speaks, and my hands and feet move—none are not wondrous. Having held this for a long time, it appears before me ever more clearly day by day. Whenever I try to give it to others, they cannot receive it. Then I knew that this wondrous Way truly cannot be transmitted by words. Alas! This Way—if there is the right person, it is transmitted; without one, it perishes. I have attained it. Who is there like me? Will there be such a person in my lifetime, or not? This cannot be known. Therefore, I have composed records, verses, and songs to spread the matter, and I have written this discourse to inform my companions."