---
title: "人天眼目 · 曹山三種墮"
description: "人天眼目是宋代僧人智昭编集的一部重要佛教典籍，成书于南宋时期。该书系统整理了禅宗五家（临济、曹洞、沩仰、云门、法眼）的宗风纲要、祖师语录和修行要诀，是研究宋代禅宗思想的重要文献。智昭以简明扼要的方式呈现各派禅法特色，包括公案、颂古、评唱等内容，为后世学人提供了清晰的禅宗传承脉络。作为禅宗典籍中的经典之作，人天眼目不仅保存了珍贵的禅宗史料，更成为理解中国禅宗发展演变的关键文本，在佛教史上具有承前启后的重要地位。"
url: "https://rushiwowen.co/en/r/cmcznolug1sjijj04jerkl54g"
---

### 曹山三種墮

> Caoshan's Three Kinds of Falling

曹山云。凡情聖見是金鎖玄路。直須回互。夫取正命食者。須具三種墮。一者披毛戴角。二者不斷聲色。三者不受食。稠布衲問。披毛戴角是甚麼墮。曰是䫫墮。問不斷聲色是什麼墮。曰是隨墮。問不受食是什麼墮。曰是尊貴墮。乃曰。夫冥合初心而知有。是䫫墮。知有而不礙六塵。是隨墮。維摩曰。外道六師是汝之師。彼師所墮汝亦隨墮。乃可取食。食者正命食也。食者亦是就六根門頭見聞知覺。只是不被他污染將為墮。且不是同也。

> Caoshan said: "Ordinary feelings and holy views are golden chains on the profound path. One must turn them around. Those who take the food of right livelihood must possess three kinds of 'falling': first, wearing fur and horns; second, not cutting off sounds and forms; third, not accepting food." Chou Bunuo asked: "What kind of 'falling' is wearing fur and horns?" He replied: "It is the falling of the ordinary." He asked: "What kind of 'falling' is not cutting off sounds and forms?" He replied: "It is the falling of following along." He asked: "What kind of 'falling' is not accepting food?" He replied: "It is the falling of noble dignity." Then he said: "When one merges with the initial mind and knows there is something—this is the falling of the ordinary. Knowing there is something yet not being obstructed by the six dusts—this is the falling of following along. Vimalakirti said: 'The six teachers of other paths are your teachers. Where those teachers fall, you also follow and fall—only then can you take food.' The food is the food of right livelihood. This 'taking food' also refers to seeing, hearing, knowing, and perceiving at the gates of the six senses. It is simply not being stained by them—this is considered 'falling,' but it is not the same as ordinary falling."

明安曰。此三種須明轉位始得。一作水牯牛是䫫墮。是沙門轉身語。是異䫫中事。若不曉此意即有所滯。直是要爾一念無私即有出身之路。大珠和尚因維摩座主問。經云。彼外道六師是汝之師。汝師所墮。汝亦隨墮。其施汝者。不名福田。供養汝者。墮三惡道。謗於佛毀於法。不入眾數。終不得滅度。汝若如是乃可取食。今請。禪師明為解說。大珠曰。迷循六根號為六師。心外求佛名為外道。有物可施不名福田。生心受供墮三惡道。汝若謗於佛者。是不著佛求。毀於法者。是不著法求。不入眾數者。是不著僧求。終不得滅度。是智用現前。若如是解者。便得法喜禪悅之食二曰。不斷聲色是隨墮。以不明聲色故隨處墮。須向聲色有出身之路。作麼生是聲色外一句。答聲不是聲。色不是色。故云不斷。指掌當指何掌也三曰。不受食是尊貴墮。須是知那邊了。却來這邊行履。不虛此位。即墮尊貴矣。

> Ming'an said: These three types must be understood in terms of shifting positions to be grasped. First, "being a water buffalo" is falling into form. It is the language of a monk turning his body around; it is a matter within different forms. If one does not understand this meaning, there will be obstruction. Truly, if there is a single thought free from self-interest, there is a path to liberation. The monk Dazhu was once asked by a lecturer on the Vimalakirti Sutra: The sutra says, "Those six teachers of external paths are your teachers. Where your teacher falls, you too follow and fall. Those who give to you do not plant fields of merit. Those who make offerings to you fall into the three evil realms. They slander the Buddha, destroy the Dharma, do not enter the assembly, and ultimately do not attain nirvana. Only if you are like this may you accept food." I now ask the Chan master to explain this clearly. Dazhu said: Confusion following the six senses is called the six teachers. Seeking Buddha outside the mind is called an external path. Having something to give is not called a field of merit. Giving rise to a mind that receives offerings falls into the three evil realms. As for "slandering the Buddha," it means not clinging to seeking Buddha. "Destroying the Dharma" means not clinging to seeking Dharma. "Not entering the assembly" means not clinging to seeking the Sangha. "Ultimately not attaining nirvana" means wisdom and function appear right now. If one understands in this way, one attains the food of Dharma joy and Chan delight. Second, "not cutting off sights and sounds" is following and falling. Because one does not understand sights and sounds, one falls wherever one goes. One must find a path of liberation within sights and sounds. What is a phrase beyond sights and sounds? Answer: Sound is not sound, sight is not sight. Therefore it is said, "not cutting off." Pointing at a palm—what palm is being pointed at? Third, "not accepting food" is the fall of nobility. One must know the other side completely, then come back to this side to practice. Without being empty in this position, one falls into nobility.