---
title: "萬松老人評唱天童覺和尚頌古從容庵錄 · 17 法眼毫釐"
description: "萬松老人評唱天童覺和尚頌古從容庵錄是宋代禪宗重要典籍，由宏智正覺禪師創作頌古，元代高僧萬松行秀加以評唱。該書成書於宋元之際，以從容庵為背景，收錄百則禪宗公案，通過頌古與評唱結合的形式闡釋禪理。內容融合臨濟、曹洞宗風，深入解讀公案機鋒，展現禪宗頓悟思想。此書被譽為禪門評唱體典範，對後世禪學發展影響深遠，是研究宋元禪宗思想與實踐的重要文獻。"
url: "https://rushiwowen.co/en/r/cmczn3cbz1il3jj04ddir83b0"
---
## 萬松老人評唱天童覺和尚頌古從容庵錄二
> Second Volume of the Record of Congrong Hermitage: Elder Wansong's Commentary on Master Jue's Verses on Ancient Cases
侍者離知錄
> Record of the Attendant's Departure from Knowledge
後學性一校
> Disciple Xingyi Collated
生生道人梓
> Master Sheng Sheng's Printing
### 第十七法眼毫釐
> Chapter 17: The Subtlety of the Dharma Eye
示眾云。一雙孤雁搏地高飛。一對鴛鴦池邊獨立。箭鋒相拄則且致。鋸解秤錘時如何。
> The master addressed the assembly, saying: "A pair of lone geese soar high above the earth. A pair of mandarin ducks stand alone by the pond. For now, let us set aside the meeting of arrowheads. But when the saw cuts through the iron weight—what then?"
舉。法眼問脩山主。毫厘有差天地懸隔。汝作麼生會誰敢動著脩云。毫厘有差天地懸隔閗百草有甚麼難眼云。恁麼又爭得鐵山橫在路脩云。某甲只如此。和尚又如何捩轉鼻頭眼云。毫厘有差天地懸隔將謂別有脩便禮拜將錯就錯。
> Raised. Dharma Eye asked Master Xiu, "If there's the slightest deviation, it's as far apart as heaven and earth. How do you understand this?" Who dares to touch it? Xiu said, "If there's the slightest deviation, it's as far apart as heaven and earth." What's so hard about competing with a hundred grasses? Eye said, "How can that be right?" A mountain of iron blocks the road. Xiu said, "I only understand it this way. How about you, Venerable?" Twisting his nose around. Eye said, "If there's the slightest deviation, it's as far apart as heaven and earth." Thinking there was something else. Xiu then bowed in respect. Taking the wrong as right.
師云。脩山主與法眼。同參地藏。深得傍參切磋之力。這箇公案如折倒則監院悟頭一般。金陵報恩玄則禪師。法眼問。曾見什麼人來。恩云。見青峯和尚。眼云。有什麼言句。恩云。某甲曾問。如何是學人自己。峯云。丙了童子來求火。眼云。上座作麼生會。恩云。丙丁屬火。將火求火。如將自己求自己。眼云。與麼會又爭得。恩云。某甲只如此。未知和尚尊意如何。眼云。爾問我。我與爾道。恩云。如何是學人自己。眼云。丙丁童子來求火。恩於言下頓悟。法眼鉤錐在手。去則印住。住則印破。打破則監院情關。抽開脩山主識鎖。三祖信心銘。至道無難。唯嫌揀擇。但不憎愛。洞然明白。毫厘有差。天地懸隔。法眼將此。問脩山主。作箇敲門瓦子。今時問著一千箇。一千箇作道理會。不然一向打在無事界裏。是他不落尋思。只道箇毫厘有差天地懸隔。也大曬有蘊藉。法眼方復不許。道恁麼又爭得。此所以為法眼一派之源也。萬松到此常令學人分身兩下看。前段脩山主恁麼道。為甚不許。後段法眼却為甚恁麼道。其間脩山主道。某甲只如此。和尚又如何。望箇斬新日月別作生涯。是他不蹉一絲。依前只道。箇毫厘有差天地懸隔。東禪齊云。山主恁麼祗對。為甚麼不肯。及乎再請益。法眼亦只恁麼道便得去。且道。誵訛在什麼處。若看得透。道上座有來由。萬松道。恁麼又爭得。所以道。只是舊時行底路。逢人說著便誵訛。脩便禮拜。得即得。情理難容。五祖戒代法眼。劈脊便打。萬松道。果然有本出法眼語云。山主徹也。萬松道。弄泥團漢二俱不了。萬松當時見法眼道恁麼又爭得。向道。久聞和尚有此機要。不然擺手便行。管取一時坐斷。待伊不信。試問天童。頌云。
> The Master said: "When Xiushanzhu and Fayan studied together under Dizang, they deeply benefited from the power of mutual inquiry and honing each other. This case is like breaking through the barrier of the Superintendent's understanding. Chan Master Xuanze of Jinling Bao'en Temple. Fayan asked: 'Whom have you seen recently?' Xuanze said: 'I've seen Reverend Qingfeng.' Fayan asked: 'What words did he share?' Xuanze said: 'I once asked him: "What is the true self of this student?" Qingfeng said: "The fire boy comes seeking fire."' Fayan asked: 'How did you understand that?' Xuanze said: 'The fire boy belongs to fire—using fire to seek fire is like using the self to seek the self.' Fayan said: 'How can that kind of understanding be satisfactory?' Xuanze said: 'This is all I have. I don't know what your honored opinion is.' Fayan said: 'You ask me, and I'll tell you.' Xuanze asked: 'What is the true self of this student?' Fayan said: 'The fire boy comes seeking fire.' At these words, Xuanze experienced sudden awakening. Fayan holds the hook and awl in hand—when you go, he stamps you still; when you stay, he stamps you broken. He broke through the Superintendent's emotional barrier and withdrew Xiushanzhu's intellectual lock. The Third Patriarch's \*Inscription on Faith in Mind\* says: "The supreme Way isn't difficult— Just avoid picking and choosing. Only without hatred or love Does it become completely clear. A hair's breadth of difference, And heaven and earth are set apart." Fayan used this to question Xiushanzhu, making it a tile to knock at the gate. If you ask a thousand people today, a thousand will understand it conceptually. Otherwise, they'll just fall into the realm of 'nothing to do.' Because he didn't fall into thinking, just saying 'a hair's breadth of difference, and heaven and earth are set apart' already shows great depth and implication. Yet Fayan still wouldn't approve, saying: 'How can that be satisfactory?' This is precisely what makes him the source of the Fayan lineage. Wansong, when reaching this point, often has students divide themselves to look from two perspectives: Why wasn't Xiushanzhu's earlier statement approved? Why did Fayan later speak that way? When Xiushanzhu said: 'This is all I have—how about you, Reverend?'—hoping for a brand-new sun and moon, a different way of life—he didn't miss by a thread, yet still just said: 'A hair's breadth of difference, and heaven and earth are set apart.' Dongchan Qi said: 'Why wasn't the mountain master's response accepted? And when he asked for further instruction, why did Fayan just say the same thing and let him go? Tell me: Where's the confusion? If you can see through this, you'll know this monk has his origins.' Wansong says: 'How can that be satisfactory?' That's why it's said: 'It's just the old path I used to walk—when I speak of it to people, confusion arises.' Xiushanzhu then bowed. Gained is gained, but reason and sentiment can't contain it. Wuzu Jie, representing Fayan, struck him right on the back. Wansong says: 'Indeed, there's a source.' From Fayan's words: 'The mountain master has penetrated.' Wansong says: 'Both are fellows playing in the mud, neither understanding completely.' Wansong says: 'Back when I saw Fayan say "How can that be satisfactory?" I would have said: "I've long heard you have this essential method"—otherwise I'd just wave my hand and leave, surely cutting off everything at once. If you don't believe me, ask Tiantong." The verse says:
謾他一星不過斗滿秤錘住秤頭蠅坐便欹傾 萬世權衡照不平莫錯認領取鉤頭意斤兩錙銖見端的 終歸輸我定盤星
師云。天童破題一句。便頌毫厘有差天地懸隔。廬山遠公云。本端竟何從起滅有無際。一微涉動境。狀此穨山勢。三祖道箇嫌字。先自憎愛了也。却道。但不憎愛洞然明白。諸人退步。就己子細點檢看。梵語三摩地。此云等持。不沈不掉。平等任持也。此可以為萬世權衡照不平者也。尚書治要圖說。秤有三義。準者繫也。衡者平也。權者錘也。楞嚴經云。於其自住三摩地中。見與見緣。并所想相。如虛空花本無所有。此見及緣。元是菩提妙淨明體。云何於中有是非是。到此正恁麼時。不須嫌揀擇離憎愛。尚無毫厘之差。豈有雲泥之隔。斤兩錙銖者。八銖為錙。三錙為兩。十六兩為斤。是他權衡在手底人。爾將一斤來。我也一移教平。將一兩來。也一移教平。稍似錙銖增減便欹傾也。諸方道。領取鉤頭意。莫認定盤星。蓋定盤星上。本無斤兩。又如北辰鎮居其所。鉤頭加減。計在臨時。萬松道。有心而平。未若無心而不平。所以無星秤上饒人賣。雙陸盤中信彩贏。還會法眼道山主徹也麼。秤錘移到徹梢頭。忽然拶落翻斤斗。
> The master said: "Tiantong's opening line praises the subtle difference that separates heaven and earth. Master Yuan of Lushan said: 'Where does the fundamental source arise? Between existence and non-existence, arising and ceasing. A single particle stirs the realm of motion, shaping the momentum of collapsing mountains.' The Third Patriarch spoke of 'dislike'—already entangled in aversion and attachment. Yet he said: 'Simply without aversion or attachment, clarity becomes evident.' Everyone, step back and examine yourselves carefully. The Sanskrit term 'samadhi' translates as 'equal maintaining'—neither sinking nor floating, maintaining balanced equanimity. This can serve as the eternal scale that illuminates imbalance. The \*Book of Documents\* explains the balance's three meanings: the beam connects, the scale balances, and the weight measures. The \*Shurangama Sutra\* says: 'In one's abiding samadhi, seeing and what is seen, along with all perceived phenomena, are like flowers in the sky—originally nonexistent. This seeing and its conditions are fundamentally the wondrous, pure, luminous essence of bodhi. How could there be "is" or "is not" within it?' Arriving precisely at this moment, no need to dislike discrimination or abandon aversion and attachment. When not even a hair's breadth of difference exists, how could there be separation like clouds and mud? Regarding weights and measures: eight zhu make a zi, three zi make a liang, sixteen liang make a jin. Those who hold the scale in hand—bring a jin, I adjust it to balance; bring a liang, I also adjust it to balance. The slightest increase or decrease of a zi or zhu will tilt it. Various masters say: 'Grasp the meaning of the hook, don't fixate on the zero-mark.' On the zero-mark itself, there is originally no weight—like the North Star fixed in its place. The hook's adjustments are calculated in the moment. Wansong said: 'Intentional balancing cannot match unintentional non-balancing.' Thus, on a scale without marks, generosity is sold; in the game of double-six, winning moves are trusted. Do you understand Fayanzhu's complete realization? When the weight moves to the tip of the beam, suddenly pressed down—it somersaults.