---
title: "萬松老人評唱天童覺和尚頌古從容庵錄 · 37 溈山業識"
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/cmczn3cf11ioijj04vssdnvga"
---
### 第三十七則溈山業識
> Case 37: Weishan's Karmic Consciousness
示眾云。驅耕夫之牛。拽迴鼻孔。奪飢人之食。把定咽喉。還有下得毒手者麼。
> The Master said to the assembly: "Take away the farmer's ox—yank it back by the nose. Snatch the starving man's food—grip him by the throat. Is there anyone who can strike with such a deadly hand?"
舉。溈山問仰山。忽有人。問一切眾生但有業識茫茫無本可據。子作麼生驗馬是官馬不須印仰云。若有僧來即召云。某甲腦後一椎不知來處僧迴首頂門上去却三魂乃云。是甚麼趁爐竈熱更與一下待伊擬議脚板底鑽了七魄向道。非唯業識茫茫。亦乃無本可據生擒活捉溈云。善哉苦口出親言。
師舉。僧問雲庵。華嚴論。以無明住地煩惱。便為一切諸佛不動智。理極深玄絕難曉達。庵曰。此最分明易可了解。時有童子。方掃除。呼之迴首。庵指曰。不是不動智。仰山召僧迴首。正是這箇時節。雲庵却問。如何是汝佛性。童左右視惘然而去。庵曰。不是住地煩惱。若能了之。即今成佛。童子惘然與擬議不別。無明住地煩惱。業識茫茫亦同。雲庵仰山勘僧驗人。剋的如此。萬松見處即不然。童子與僧徹底皆不動智。雲庵仰嶠。從頭業識茫茫。若人辨得親見天童。頌云。
> A teacher raised a case: A monk asked Yunyan, "The Huayan Treatise says that the fundamental ignorance and abiding afflictions are precisely the unmoving wisdom of all Buddhas. This principle is extremely profound and mysterious, most difficult to comprehend." Yunyan said, "This is actually the clearest and easiest thing to understand." At that moment, a young novice was sweeping the floor. Yunyan called out to him, and the boy turned his head. Yunyan pointed and said, "Isn't this the unmoving wisdom?" Yangshan once called a monk to turn his head, and that was exactly the same moment. Yunyan then asked the boy, "What is your Buddha-nature?" The boy looked left and right in confusion and left. Yunyan said, "Isn't this your abiding affliction?" If one can truly understand this, they become a Buddha right now. The boy's confusion and hesitation were no different from intellectual pondering. The fundamental ignorance and abiding afflictions, along with the vast ocean of karmic consciousness, are also the same. Yunyan and Yangshan tested and examined people with such precision and directness. But from Wansong's perspective, this is not the case. The boy and the monk were entirely the unmoving wisdom from the start. Yunyan and Yangshan, from beginning to end, were completely immersed in the ocean of karmic consciousness. If someone can discern this, they will personally see Tiantong. The verse says:
真白拈賊有甚難見藏身露影一喚迴頭識我不 依俙蘿月又成鉤𫺬風雖破骨骼猶存小器不大量千金之子纔流落 漠漠窮途有許愁
> Even a clear thief is not hard to seeHiding the body reveals the shadowOne call, you turn your head — do you recognize me? The hazy moon among vines has curved into a hook.
The wind has broken it, but the structure remainsSmall vessels cannot hold muchA child of fortune, now fallen and drifting, On the desolate road, such sorrow fills the endless path.
師舉。百丈上堂。眾方集。以拄杖一時打下。復召大眾。眾迴首。丈云。是甚麼。諸方目為百丈下堂句。也好參詳。王荊公曰。我得雪峯一句語。作宰相。人固請益。公曰。這老子常向人道是甚麼。此一句頌召僧迴首。并是甚麼。識我不者。不字甫鳩切。弗也。意問識我也無。仰山用無義手。打不防家。這僧若石火光中瞥地。可謂鬧市裏識取天子也。忽若擬議不來。則依俙蘿月又成鉤也。黃蘗上堂眾方集。以拄杖一時打下。復召大眾。眾迴首。蘗云。月似彎弓少雨多風。頌意用此。石室善道。與仰山玩月。仰問。月尖時圓相甚麼處去。圓時尖相又甚麼處去。室云。尖時圓相隱。圓時尖相在。雲巖云。尖時圓相在。圓時尖相無。道吾云。尖時亦不尖。圓時亦不圓。成鉤尖相也。駱賓王詩。既能圓似鏡。何用曲如鉤。華嚴宗名祕密隱顯俱成門。又教中說十地菩薩見性。如隔羅縠觀月。若作羅月亦可。然李白詩。有蘿月挂朝鏡。松風鳴夜絃。蘿字義長。天童以朦朧新月。隱映煙蘿。雖不圓明。已露圭角。頌出這僧半明半暗。若存若亡處。萬松大似鹽鐵判官。良以天童。深細針線。若不絲頭不斷。難成織錦之文。密師伯與洞山行。次見白兔過。密曰。俊哉。山曰。作麼生。密云。如白衣拜相。山云。老老大大作這箇語話。密云。爾又作麼生。山云。積代簪纓暫時落薄。司馬相如上林賦。千金之子坐不垂堂。阮籍常坐以柴車。逢窮途輒慟哭而迴。萬松道。若能就路還家。便得轉身歸父。不見道。一念迴光便同本得。既然如是。為甚麼。諸佛不動智。到一切眾生分上。喚作業識茫茫。早知燈是火。飯熟已多時。
> The Master raised this case. Baizhang took the high seat. The community had just gathered when he struck them all down with his staff. Then he called out to the assembly. They turned their heads. Baizhang said, "What is it?" Various places call this "Baizhang's Dismissal Phrase." It's worth investigating thoroughly. Minister Wang Anshi said, "I got a single phrase from Xuefeng, and became Prime Minister." When pressed, he explained, "This old fellow always asks people, 'What is it?'" This verse evokes the assembly turning their heads and the question "What is it?" "Do you recognize me or not?" — The character "不" here is pronounced "fǒu," meaning "not." The intent is to ask, "Do you understand me or not?" Yangshan uses a hand without purpose, striking someone unprepared. If this monk could see clearly in a flash of lightning, that would be like recognizing the emperor in a busy market. But if he fails to grasp it, he'll see only the moon half-hidden in ivy, which turns back into a hook. When Huangbo took the high seat and the community gathered, he struck them all down with his staff. Then he called out to the assembly. They turned around. Huangbo said, "The moon is like a drawn bow — little rain, much wind." The verse alludes to this. Shishan Shandao and Yangshan were watching the moon. Yangshan asked, "When the moon is a crescent, where does the full circle go? When it's full, where does the crescent go?" Shishan said, "When it's crescent, the circle hides. When it's full, the crescent remains." Yunyan said, "When it's crescent, the circle is present. When it's full, the crescent vanishes." Daowu said, "When it's crescent, it's not truly crescent. When it's full, it's not truly full." "The hook" refers to the crescent shape. Luo Binwang wrote: "Since you can be round as a mirror, why do you bend like a hook?" In the Huayan school, this is called "the gate where the secret and the manifest are both present." Also, the teachings say that bodhisattvas on the tenth stage see their nature as if viewing the moon through gauze. So "gauze moon" might work. But Li Bai wrote: "The ivy-moon hangs like a morning mirror; pine-wind sings like night strings." The character "ivy" carries more depth. Tiāntóng portrays a hazy new moon, faintly hidden in misty ivy — though not yet full and bright, its edge is already showing. The verse brings out this monk's state of being half-light and half-dark, present and absent at once. Wansong here is like a salt and iron magistrate — but truly, Tiāntóng's needlework is fine and intricate. Without keeping the thread intact, how could one weave brocade? Master Mi and Dongshan were walking when a white rabbit ran by. Mi said, "How swift!" Dongshan said, "What do you mean?" Mi said, "Like a commoner becoming a minister." Dongshan said, "For someone so old and accomplished, what kind of talk is that?" Mi said, "What would you say?" Dongshan replied, "Like a family of officials who've fallen on hard times." Sima Xiangru wrote in his \*Rhapsody on the Imperial Park\*, "Sons of a thousand gold sit not beneath the eaves." Ruan籍 often rode a simple cart; when he reached a dead end, he would weep and turn back. Wansong says, "If you can return home from the road itself, you will turn around and rejoin your father. Haven't you heard? 'The moment you turn your light around, you return to the original attainment.'" Since this is the case, why is it that the unshaken wisdom of all Buddhas becomes an ocean of confused karma when it falls to the station of ordinary beings? If we'd only known that the lamp is the fire, the rice would have been cooked long ago.