---
title: "林泉老人評唱投子青和尚頌古空谷集 · 第三十六則雲門明教"
description: "林泉老人評唱投子青和尚頌古空谷集是元代禅僧从伦对宋代高僧投子义青百则颂古的评唱集。义青以诗偈形式评析禅门公案，从伦则加以详细解说，融合临济与曹洞宗风。本书成于元代，反映了宋元时期禅宗“文字禅”的盛行与禅学思想的交融。作为禅宗重要文献，它不仅阐释公案深意，更展现了禅法的心要，是研究宋代禅宗思想及颂古评唱体例的经典之作，在佛教文学与哲学史上具有崇高地位。"
url: "https://rushiwowen.co/en/r/cmex4at322oyqjp04toftav64"
---
### 第三十六則雲門明教
> Case 36: Yunmen Mingjiao
示眾云。若遇當家人。合說著實話。索甚花言巧語敘謝寒溫。當可依實具實盡情管待。莫有不作外不做客的麼。
> The master said to the assembly: "When you meet someone who truly understands, speak plainly and honestly. What need is there for flowery words or polite exchanges about the weather? Simply treat them with sincerity and offer whatever you have. Is there anyone here who neither acts as host nor guest?"
舉雲門一日問明教。今日喫得幾箇餬餅客聽主裁。教云五箇當仁不讓。門云露柱喫得幾箇適來記得而今忘却。教云請和尚茶堂裏喫茶一椀來一椀去。
> One day, Yunmen asked Mingjiao, "How many cakes have you eaten today?" The guest follows the host's lead. Mingjiao replied, "Five." Not shying from responsibility. Yunmen then asked, "How many has the stone pillar eaten?" Remembered earlier, but now forgotten. Mingjiao responded, "Please, Master, have some tea in the tea hall." One bowl comes, one bowl goes.
師舉雲門上堂云。我事不獲已向你諸人道。直下無事。早是相埋沒了也。更欲踏步向前。尋言逐句解會。千差萬別。廣設問難。贏得一場口滑去。於道轉遠。有甚麼休歇時。此事若在言句上。三乘十二分教豈是無言語。因甚更道教外別傳。若從學解機智得。只如十地聖人說法如雲如雨猶被訶責。見性如隔羅縠。以此故知。一切有心天地懸殊。雖然如此。若是得底人。道火不曾燒口。終日說事。未嘗挂著唇齒。未甞道著一字。終日著衣喫飯。未甞觸一粒米挂一縷絲。雖然如此。猶是門庭之說也。須是實得恁麼始得。若約衲僧門下。句裏呈機徒勞佇思。直饒一句下承當。猶是瞌睡漢。時有僧問。如何是一句。師曰舉。林泉道。合取狗口。恁麼看來。方信道不露風骨句。未語先分付。進步口喃喃。知君太罔措。故於問答不涉思惟。豈落情見。亦不窮玄亦不究妙。但於日用一切時中。不令業識忙忙無本可據。忽問明教。今日喫得幾箇餬餅。此豈非鈎頭著餌要辨魚龍。教云五箇。雖似將計就計。到底終沒咬嚼。門云露柱喫得幾箇。向不著意處猛楔一槌。是他明教稍會遮截架解。果有轉身一路道。請和尚茶堂裏喫茶。林泉道。若非笑面虎。難遇駕雲龍。想必投子更知深細。頌曰。
> The Master cited Yunmen, who once addressed the assembly, saying: "I have no choice but to speak to you all. To say there is nothing to do right now is already to bury the truth. If you try to step forward, seeking phrases and chasing interpretations, you'll find endless variations, countless questions and objections—you'll win yourself a slick tongue, but you'll drift further from the Path. Where is there any rest? If this matter were in words and phrases, wouldn't the Three Vehicles and Twelve Divisions of teachings be full of words? Why then is it said that the teaching is transmitted outside the scriptures? If it could be attained through intellectual understanding and clever means, then how could even the sages of the Ten Stages, who preach like clouds and rain, still be criticized—their vision of true nature as if through a sheer veil? From this you know: with any trace of conceptual mind, the distance is as vast as heaven and earth. Even so, for one who has truly attained, speaking of fire never burns the mouth. They may talk all day, yet never touch a word with their lips; never utter a single letter. They may wear clothes and eat meals all day, yet never touch a grain of rice or a thread of silk. But even this is just talk at the gate. You must genuinely realize it for yourself to truly understand. From the standpoint of the patch-robed monks, presenting your sharpness within a phrase is a waste of thought. Even if you grasp it in a single phrase, you're still a drowsy fellow." At that time, a monk asked, "What is the one phrase?" The Master said, "Speak." Linquan commented: "Shut your dog mouth!" Looking at it this way, you'll finally believe: a phrase that doesn't reveal its bones—before a word is spoken, it's already entrusted. Steps forward, mumbling all the way—it's clear you're utterly bewildered. Therefore, in question and response, there's no recourse to thinking, no falling into emotional views. Nor do we exhaust the mysterious or probe the subtle. But in all activities throughout the day, we do not let the karmic consciousness hustle about without a foundation to stand on. Suddenly, someone asked Mingjiao, "How many sesame cakes have you eaten today?" Isn't this bait on the hook, meant to distinguish fish from dragon? He replied, "Five." Though it seemed like using a plan against a plan, in the end there was nothing to chew on. The Master said, "How many has the pillar eaten?" A sudden wedge driven where you least expect it. Mingjiao, being somewhat skilled at parrying and deflecting, indeed had a route to turn around. He said, "Please, Master, have some tea in the tea hall." Linquan commented: "Without a smiling tiger's face, it's hard to meet a cloud-riding dragon." Presumably, Touzi knew even deeper details. The verse says:
等閑垂借問端由打鼓弄琵琶。不負平生盡吐酬相逢兩會家。竭力為人須是徹赤心片片。方知茶味解人愁到了惺惺。
> Casually asking about the deeper reason,beating the drum, playing the pipa. Not wasting a lifetime, pouring out a full response,meeting as two familiar ones. Exerting every effort for others, one must be thorough,a sincere heart, piece by piece. Only then will you know that tea's flavor can soothe one's sorrow,at last, fully awake and alert.
師云。花嚴具載。普慧雲興百問。普賢缾瀉千酬。撥向上關。吐無礙辯。使狐疑氷釋。令智鑑洞明。廣說如來禪。此最為第一。爭似雲門以尋常用的信手拈來。不生疑阻。剔圌圝處。任伊摸索。非止一飽忘百飢。欲使十言令九中。恁麼盡筋截力徹底為人。尚不得一箇半箇。若是抑而不抑。何有今日。莫道知恩者少負恩者多。是他也有茶裏飯裏未甞失照的人。常向夢中了了醉裏醒醒。加之以盧仝七椀趙老三杯。不有憂煎轉添性懆。若非識空便合時宜。爭解轉身吐氣不滯玄關。還知此老作略麼。慢嚼細嚥能知味。終不黏牙著齒渠。
> The master said: The Avatamsaka Sutra fully records this. Puhui arose like clouds with a hundred questions, and Puxian poured forth like a vase with a thousand responses. They broke through the ultimate barrier and unleashed unobstructed eloquence, causing doubts to melt like ice and wisdom to shine clearly. Their vast exposition of the Tathagata Zen is the foremost. But how does this compare to Yunmen, who casually picked up whatever was at hand with his everyday functioning, without generating any doubt or obstruction? He peeled away the confusions and let people fumble for themselves. It was not just about satisfying hunger after a hundred starvings, but about making every ten words hit the mark nine times. Even with such wholehearted, total exertion to help others, he still could not find even one or two who understood. If suppression were not truly suppression, how could there be today? Do not say that those who know gratitude are few while those who betray it are many. There are indeed those who never lose sight of awareness even amid tea and rice. They remain lucid in dreams and awake within drunkenness. Add to this Lu Tong's seven bowls and Elder Zhao's three cups—if one does not become anxious or agitated, but recognizes emptiness and aligns with the times, how could one fail to turn around, breathe freely, and not get stuck at the mysterious gate? Do you know this elder's way of acting? Chew slowly and savor the flavor—in the end, you will not get stuck in the teeth.