---
title: "五燈會元 · 隆興府泐潭草堂善清禪師"
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/cma8xehl10nsbl404d9nzsi9p"
---

### 隆興府泐潭草堂善清禪師

> Chan Master Shanqing of Caotang, Letan, Longxing Prefecture

南雄州何氏子。初謁大溈喆禪師。無所得。後謁黃龍。龍示以風幡話。久而不契。一日。龍問。風幡話。子作麼生會。師曰。逈無入處。乞師方便。龍曰。子見貓兒捕鼠乎。目睛不瞬。四足踞地。諸根順向。首尾一直。擬無不中。子誠能如是。心無異緣。六根自靜。默然而究。萬無失一也。師從是屏去閑緣。歲餘豁然契悟。以偈告龍曰。隨隨隨。昔昔昔。隨隨隨後無人識。夜來明月上高峯。元來祇是這箇賊。龍頷之。復告之曰。得道非難。弘道為難。弘道猶在己。說法為人難。既明之後。在力行之。大凡宗師說法。一句中具三玄。一玄中具三要。子入處真實。得坐披衣。向後自看。自然七通八達去。師復依止七年。乃辭。徧訪叢林。後出世黃龍。終于泐潭。僧問。牛頭未見四祖時如何。師曰。京三卞四。曰。見後如何。師曰。灰頭土面。曰。畢竟如何。師曰。一場懡㦬。開堂。上堂舉浮山遠和尚云。欲得英俊麼。仍須四事俱備。方顯宗師蹊徑。何謂也。一者祖師巴鼻。二具金剛眼睛。三有師子爪牙。四得衲僧殺活拄杖。得此四事。方可縱橫變態。任運卷舒。高聳人天。壁立千仞。儻不如是。守死善道者。敗軍之兆。何故。棒打石人。貴論實事。是以到這裏。得不脩江耿耿。大野雲凝。綠竹含煙。青山鎻翠。風雲一致。水月齊觀。一句該通。已彰殘朽。師曰。黃龍今日出世。時當末季。佛法澆漓。不用祖師巴鼻。不用金剛眼睛。不用師子爪牙。不用殺活拄杖。祇有一枝拂子以為蹊徑。亦能縱橫變態。任運卷舒。亦能高聳人天。壁立千仞。有時逢強即弱。有時遇貴即賤。拈起則羣魔屏迹。佛祖潛蹤。放下則合水和泥。聖凡同轍。且道拈起好。放下好。竿頭絲線從君弄。不犯清波意自殊。上堂。色心不異。彼我無差。竪起拂子曰。若喚作拂子。入地獄如箭。不喚作拂子。有眼如盲。直饒透脫兩頭。也是黑牛臥死水。

> A native of He Prefecture in Nanxiong, surnamed He. He first called on Chan Master Dahui Zhe, but gained nothing. Later he called on Huanglong. Huanglong taught him the koan of the wind and the flag, but for a long time he could not penetrate it. One day, Huanglong asked, "The koan of the wind and the flag—how do you understand it now?" The master said, "I have utterly no entry point. I beg you for a skillful means." Huanglong said, "Have you seen a cat catch a mouse? Its eyes do not blink. Its four legs press the ground. Its senses all align. Head and tail in one straight line. When it strikes, it never misses. If you can truly be like this, with your mind having no divergent conditions, your six senses will naturally be still. Investigate in silence, and you cannot fail." From then on, the master set aside all idle concerns. After a little more than a year, he suddenly awakened and understood. He presented a verse to Huanglong: "Following, following, following. Past, past, past. After following, following, following, no one recognizes. In the night the bright moon rises to the high peak. Turns out it was just this thief." Huanglong nodded in approval and then told him, "Attaining the path is not difficult; spreading the path is difficult. Spreading the path still rests with oneself; teaching the Dharma for others is difficult. After you have understood, the key lies in putting it into practice. Generally speaking, when a lineage master speaks Dharma, in one phrase there are three depths, and in one depth there are three essentials. Your entry is genuine. Once you have taken your seat and put on your robe, look into yourself from here on. Naturally you will go through in all directions." The master then remained with Huanglocn for another seven years before taking his leave. He visited monasteries everywhere. Later he became abbot at Huanglong and finally ended his days at Letan. A monk asked, "How was it before Niutou saw the Fourth Patriarch?" The master said, "Capital three, Bian four." "How was it after he saw him?" The master said, "Ash-head and dirt-face." "What about ultimately?" The master said, "A sorry spectacle." At the opening of the hall, he gave a sermon. He cited Master Fuyuan Haiyun, who said, "Do you want to see outstanding people? Still, four things must be complete before the path of a great master can be revealed. What are they? First, the founding patriarchs' foundation. Second, possessing the vajra eye. Third, having the lion's claws and fangs. Fourth, having the patch-robed monk's staff that kills and brings to life. With these four things, one can roam freely and transform at will, open and close spontaneously, towering over gods and humans, standing like a cliff a thousand fathoms high. Lacking these, those who cling to a dead practice on a good path show signs of defeat. Why? Striking a stone man with a stick—what matters is talking about real matters. Therefore, arriving here, one must not cultivate a magnificent river, vast wilderness gathering clouds, green bamboo wrapped in mist, emerald mountains locked in splendor. Wind and clouds unite. Water and moon are seen equally. One phrase comprehends through everything, already revealing what remains withered and decayed." The master said, "Huanglong has appeared in the world today in an age of decline, when the Dharma has grown thin and diluted. I do not use the founding patriarchs' foundation, do not use the vajra eye, do not use the lion's claws and fangs, do not use the staff that kills and brings to life. I only have one whisk as my path. It too can roam freely and transform at will, open and close spontaneously. It too can tower over gods and humans, stand like a cliff a thousand fathoms high. Sometimes, meeting the strong, it becomes weak. Sometimes, meeting the noble, it becomes lowly. Lift it up, and all demons vanish without trace—patriarchs and Buddhas hide their tracks. Put it down, and it blends with water and clay—sages and ordinary beings share the same road. Tell me: is lifting it up better, or putting it down better? Up on the pole's end, the fishing line—you play with it as you will. Not stirring the clear waves, the meaning differs on its own." Later he gave another sermon: "Form and mind are not different. Self and other have no gap." He raised his whisk and said, "If you call this a whisk, you fall into hell like an arrow. If you do not call it a whisk, having eyes is like being blind. Even if you manage to escape through both extremes, it is still a black ox lying in stagnant water."