---
title: "萬松老人評唱天童覺和尚頌古從容庵錄 · 83 道吾看病"
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/cmczn3co61iyqjj04qeg30bbg"
---
## 萬松老人評唱天童覺和尚頌古從容庵錄六
> Old Man Wansong's Commentary on Master Jue of Tiantong's Ancient Verses: The Record of Congrong Hermitage, Volume Six
侍者離知錄
> Record of the Attendant's Departure from Knowledge
### 第八十三則道吾看病
> Case 83: Daowu Visits the Sick
示眾云。通身做病。摩詰難痊。是草堪醫。文殊善用。爭如參取向上人得箇安樂處。如何是安樂處。
> The master addressed the assembly, saying: "Even if the whole body falls ill, Vimalakīrti finds it hard to cure. But any blade of grass can be medicine—Mañjuśrī knows well how to use it. Yet how can this compare to learning from one who has gone beyond, and attaining a place of peace and ease? What, then, is this place of peace and ease?"
舉。溈山問道吾。甚麼處來來處要分明吾云。看病來福田第一即不無山云。有幾人病更要兩等吾云。有病者不病者却是爾有第二月山云。不病者莫是智頭陀麼陷虎之機吾云。病與不病。總不干他事。速道速道却被葫蘆倒繳藤山云。道得也沒交涉禍不入慎家之門。
> Raise. Weishan asked Daowu, "Where have you come from?"The place of origin must be clear. Daowu said, "I came from visiting the sick."There is no greater merit than this. Weishan asked, "How many were sick?"Further distinguishing between two kinds. Daowu said, "There are those who are sick, and those who are not sick."Yet you speak of a second moon. Weishan asked, "The one who is not sick—could that be Zhitou the ascetic?"A trap to catch the tiger. Daowu said, "Whether sick or not sick, it has nothing to do with him. Speak quickly, speak quickly!"Instead, the vine entangles the gourd. Weishan said, "Even if I speak, it is of no relevance."Misfortune does not enter the door of the cautious.
潭州溈山靈祐禪師。二十三歲參百丈大智。充典座二十年。因撥火悟道。後與華林。賭淨瓶下語。贏得溈山。連帥李景讓。奏號同慶寺。相國裴休。甞咨玄奧。師甞見野火問道吾。還見火麼。吾曰。見。山云。從何處起。吾曰。除去行住坐臥。請師別致一問來。山休去。佛鑑拈云。炎炎野火。人人皆見。獨有道吾。見得逈別。萬松道。一等是看病。不似道吾覻透心肝五臟。溈山通方便。相席打令道。道得也與他沒交涉。唯有天童道。沒交涉處。正好道。頌云。
> Chan Master Lingyou of Mount Wei in Tanzhou. At twenty-three, he sought instruction under Baizhang Dazhi and served as the temple's supply steward for twenty years. He attained awakening while tending the fire. Later, he debated Huàlín over a pure vase and won the right to reside at Mount Wei. Regional Commander Li Jingrang petitioned to have the temple named Tongqing Monastery. Chancellor Pei Xiu often consulted him on profound mysteries. Once, the master saw a wildfire and asked Daowu, "Do you see the fire?" Daowu said, "I see it." The master asked, "Where does it arise from?" Daowu said, "Apart from walking, standing, sitting, and lying down, please ask a different question, Master." The master fell silent. Fojian remarked, "Blazing wildfire—everyone sees it. Only Daowu sees it utterly distinct." Wansong said, "Though both are examining the illness, none see through the heart, liver, and five organs like Daowu. Master Wei skillfully adapted, reading the situation and setting the terms. Even if one could speak of it, it would still miss the mark." Only Tiantong said, "Right where it misses the mark—that is precisely where to speak." He then chanted a verse:
吞不入吐不出無處摸𢱢唯言遍天下妙藥何曾過口 神醫莫能捉手 若存也渠本非無不見一纖毫至虛也渠本非有虗若谷神常不死道先象帝自長生舒不到頭不滅而生 不亡而壽 全超威音之前卷不到尾把定乾坤獨步劫空之後 成平也天蓋地擎斡旋造化運轉也烏飛兔走
> It cannot be swallowed nor spat outNowhere to grasp or gropeYet its words fill the world The wondrous medicine never passes the lips; the divine healer cannot lay a hand on it. If it exists, it is fundamentally not non-existent — yet not a single trace is seen. If it is supremely empty, it is fundamentally not existent — empty as the valley spirit, ever undyingthe Way precedes the formless emperor, naturally long-livedUnfolding, it never reaches an end. It does not perish, yet is born; does not vanish, yet endures. It wholly transcends what came before the majestic sound — rolling up, it never reaches a tailholding fast heaven and earth. It walks alone beyond the kalpas and emptiness that follow. In stillness, it upholds the sky and props up the earth — revolving creation and transformation. In motion, the raven flies and the hare runs.
師云。紅絲脈斷。藥病俱亡。服藥忘了口來。診脈忘了手來。所謂攢簇不得底病。華陀拱手。扁鵲攢眉。道有通。身無影像。道無。遍界不曾藏。齊朝曇鸞法師。得仙經十卷。後逢流支三藏。問曰。佛法中有長生不死法。勝得此土仙方否。三藏唾地曰。此土那有長生法。縱得延年報盡還墜。即懷中探出無量壽觀經。授與鸞曰。此大仙方。常得解脫。永出生死。楞嚴十仙報盡。還來轉入諸趣。老子曰。死而不亡者壽。東坡上佛印詩。長生未暇學。且學長不死。全超威音之前。先天而未成。已成獨步劫空之後。後天而既壞不壞。成平也。天蓋地擎。運轉也。烏飛兔走。此喚作全體作用攝用歸體。靜為天地本。動合聖賢心。還會這般說話麼。撥開妙淨圓明眼。識取吉祥安樂人。
> The master said: "When the red thread of pulse is severed, both medicine and illness vanish. Taking medicine, you forget the mouth that swallows it; checking the pulse, you forget the hand that feels it. This is what is called an illness that cannot be gathered or clustered—even Hua Tuo would fold his hands in resignation, and Bian Que would knit his brows in perplexity. If you say the Way exists, it has no form or shadow; if you say the Way does not exist, it fills the whole world without ever hiding. In the Qi dynasty, Dharma Master Tanluan obtained ten volumes of immortality scriptures. Later, he met the Tripitaka Master Bodhiruci and asked, 'In the Buddha Dharma, is there a method for long life and deathlessness that surpasses these earthly immortality formulas?' Bodhiruci spat on the ground and said, 'How could this world have a method for eternal life? Even if you prolong your years, when your karma is exhausted, you will still fall.' Then he took out the \*Contemplation Sutra of Infinite Life\* from his robe and gave it to Tanluan, saying, 'This is the great formula of immortality—it leads to constant liberation and eternal transcendence of birth and death.' The ten immortals in the \*Shurangama Sutra\*, when their karmic rewards ended, still returned and entered the various destinies. Laozi said, 'He who dies but does not perish is truly long-lived.' Su Dongpo wrote in a poem to Foyin: 'I have no leisure to study immortality, but I will study long life without death.' It wholly transcends what existed before the sound of creation—prior to heaven, yet not formed; once formed, it strides alone beyond kalpas and emptiness. After heaven, it is already broken yet unbroken, perfected and at peace. Heaven covers, earth upholds—this is its movement. The crow flies, the hare runs—this is its function. This is called the whole substance in action, gathering function back to substance. In stillness, it is the root of heaven and earth; in motion, it accords with the sage's heart. Do you understand such talk? Open the eye of wondrous purity and perfect clarity, and recognize the auspicious, peaceful, and joyful person."