---
title: "萬松老人評唱天童覺和尚拈古請益錄 · 第二十則保福光境"
description: "萬松老人評唱天童覺和尚拈古請益錄，簡稱萬松老人評唱天童拈古請益錄，由宋代高僧正覺拈古，元代高僧行秀評唱而成。該書屬禪宗語錄體著作，內容輯錄天童正覺禪師對古德公案的拈提評唱，萬松行秀在此基礎上進一步闡釋發揮，以問答形式啟發學人悟入禪機。此作誕生於宋元禪宗鼎盛時期，融合了臨濟與曹洞宗風，深刻體現了禪宗“不立文字、直指人心”的宗旨，是研究宋元禪宗思想與公案詮釋的重要文獻，在佛教史上具有承先啟後的地位，為後世學人參究禪法提供了權威依據。"
url: "https://rushiwowen.co/en/r/cmex4awsz2pczjp04dlvnp8wg"
---

### 第二十則保福光境

> Case 20: Baofu's Realm of Light

舉保福問長慶。耳朵不離腮盤山道。光境俱亡。復是何物。有這箇在。所以不識洞山云。光境未亡。復是何物。祇為面熟。所以不識據二老總未勦絕在。三箇也有作麼生得勦絕去。劈口便摑慶良久。喚作良久即不可福云。情知你向鬼窟裏作活計。陰山背後。永不托生慶云。汝又作麼生。打人還似喫拳時福云。兩手扶犁水過膝。鬼市裏賣搐氣袋天童拈云。俱亡未亡。奪人奪境。錯下名言。不但今日為什麼保福不肯長慶。長慶還背保福麼太平本是將軍致。不許將軍見太平若信蒯通言寧落婦人手。

> Baofu questioned Changqing. "Ears cannot leave the cheeks." Panshan said, "When both light and its object vanish, what is that then?" "Because this exists, it cannot be recognized." Dongshan said, "When light and its object have not yet vanished, what is that then?" "Just because the face is familiar, it cannot be recognized." According to these two elders, neither has completely cut off attachment. "There are also three." How can one completely cut off attachment? "Slap right across the mouth." Changqing was silent for a long time. "Do not call it a long silence." Baofu said, "I knew you'd be making a living in a ghost cave!" "Behind Mount Yin, never to be reborn." Changqing said, "Then what do you say?" "Hitting others is still like eating a fist." Baofu said, "Both hands guide the plow, water passes over the knees." "Selling breath-blocking bags in the ghost market." Tiantong commented: "Whether they vanish or not, this is 'taking away the person and taking away the object.'" "Mistaken expressions exist not only today." Why did Baofu not agree with Changqing? "And does Changqing ever agree with Baofu?" Peace is originally won by the general, but the general is not allowed to see peace. "If you trust Kuai Tong's words, you'd rather fall into a woman's hands."

師云。漳州保福院。從展禪師。一日雪峰忽召曰。還會麼。福欲近前。峰以杖柱之。福當下冥契。作拜而退。又以古今方便。詢於長慶稜。稜深許之。所以道。參師不如參友。參友不如參板頭聖僧。葢師即難見。友則易逢。參師擇友。意在斯焉。福州長慶慧稜禪師。幼稟湻澹。初參雪峰。峰以默然示之。慶禮拜了退。峰微笑。而慶懷疑。遂晝夜不睡。歲久。坐破七箇蒲團。亦無入作。一日堂前捲簾。忽然大悟。即作頌呈雪峰曰。也大差也大差。捲起簾來見天下。有人問我解何宗。拈起拂子驀口打。峰可之。謂玄沙曰。此子徹也。沙曰。未在。恐是意識著述。須更勘過始得。至次日。眾上堂問訊。峰謂慶曰。備頭陀未肯汝在。汝實證悟。對眾舉來。慶呈頌曰。萬象之中獨露身。唯人自肯乃方親。昔時謬向途中覓。今日看來火裏氷。峰謂沙曰。不可更是意識著述也。慶與保福。同參同證。機緣甚多。一日。保福問長慶。盤山道。光境俱亡。復是何物。盤山上堂曰。夫心月孤圓。光含萬象。光非照境。境亦非存。光境俱亡。復是何物。禪德譬如擲劍揮空。莫論及之不及。斯乃空輪無迹。劍刃無虧。若能如是。心心無知。全心即佛。全佛即人。人佛無異。始為道矣。保福見洞山別語道。光境未亡。復是何物。點檢將來。二俱不了道。據二老宿。總未勦絕在。作麼生得勦絕去。一箇壞世間相。一箇樁立前塵。要長慶判斷道。作麼生得勦絕去。慶幼稟湻澹。初見雪峰。峰又默然示之。常時默坐。廢七蒲團。以淨名杜口答之。錯會者認為良久。寶峰照云。芙蓉先師。內猶暖在。空劫大事。化為鬼窟。保福誡後。故云。情知你向鬼窟裏作活計。僧問新羅陌巖禪師。如何是禪。巖云。古塚不為家。古塚為家。豈非鬼窟活計。非但良久默然。鹽官道。思而知。慮而解。是鬼家活計。長慶道。我且是鬼窟裏作活計。汝又作麼生。保福道。兩手扶犁水過膝。天童頌道。及時節。力耕犁。誰怕春疇沒脛泥。拖犁拽擺。入泥入水。屈為今時也。通理大師。梵行直釋。屢舉此話。理極深玄。不通註釋。天童拈云。俱亡未亡。奪人奪境。俱亡。盤山也。未亡。洞山也。人境俱奪。長慶也。天童祇知保福不肯長慶。爭奈萬松不肯保福。智覺壽禪師唯心訣。或鬬奇特。而但故出身。俄沈識海。或著淨潔。而唯求寂默。返墮陰城。忽有人道。保福長慶。豈有此事。萬松道。舉一明三者。不妨刢利。恁麼則盤山洞山。豈有總未勦絕。長慶豈作鬼窟活計。萬松豈有不肯保福。太平本是將軍亂。不得將軍不太平。

> A master said, “The Chan master Congzhan of Baofu Monastery in Zhangzhou. One day, Xuefeng suddenly called out to him, saying, ‘Do you get it?’ Baofu moved forward, but Xuefeng blocked him with his staff. Baofu realized it on the spot, bowed, and withdrew. He later consulted Changqing Leng about various ancient and modern skillful means, and Changqing deeply approved of him. Thus it’s said, ‘Seeking a teacher is not as good as seeking a friend; seeking a friend is not as good as seeking the wooden saint at the head of the meditation bench.’ A teacher is hard to find; friends are easy to meet. Seeking a teacher and choosing friends—this is the meaning. “Chan master Huileng of Changqing in Fuzhou had a pure and simple nature from youth. He first studied under Xuefeng. Xuefeng showed him by remaining silent. Changqing bowed and withdrew, and Xuefeng smiled. But Changqing harbored doubts and thus did not sleep day or night. Years later, he had worn out seven meditation cushions, yet still made no real progress. One day, as he rolled up the curtain in the hall, he suddenly awakened. He immediately composed a verse to present to Xuefeng: > ‘How absurd! How absurd! > Rolling up the curtain, I see the entire world. > If someone asks what school I understand, > I pick up the whisk and hit him in the mouth.’ Xuefeng approved and said to Xuansha, ‘This person has penetrated it.’ Xuansha said, ‘Not yet. It might just be intellectual speculation. You must test him more.’ The next day, when the assembly gathered to pay respects, Xuefeng said to Changqing, ‘Beitouxi hasn’t accepted you yet. If you have truly awakened, explain it before everyone.’ Changqing offered another verse: > ‘Alone, the true body manifests within all phenomena. > Only you must personally affirm it to be intimate. > In the past, I mistakenly searched along the path. > Today I see it—fire in ice.’ Xuefeng then said to Xuansha, ‘This can’t be merely intellectual speculation.’” “Changqing and Baofu were fellow students who realized the same truth, and had many opportunities together. One day, Baofu asked Changqing, ‘Panshan said, “If both light and objects vanish, what is that then?” Panshan had said in a Dharma talk: “The mind-moon alone shines round, and its light embraces all phenomena. Light does not illuminate objects, nor do objects exist. If both light and objects vanish, what is that then?” Meditation adepts, it’s like throwing a sword into the air—don’t discuss whether it hits or misses. This is the empty wheel leaving no trace, the sword’s edge unimpaired. If you can be like this, then the mind, moment by moment, has no knowledge. The whole mind is Buddha; the whole Buddha is the person. Person and Buddha are not two—this is the Way.’ “But then Baofu saw that Dongshan had a different version: said, ‘If light and objects have not vanished, what is that then?’ When you examine it, both Panshan and Dongshan still haven’t cut it off completely. What’s the point of talking about ‘cutting off’? One destroys the appearance of the world; one anchors to what is before the senses. Baofu wanted Changqing to judge: ‘How do we cut it off completely?’ “Changqing had been pure and simple from youth. When he first saw Xuefeng, Xuefeng showed him by remaining silent. He then spent his time sitting in silence, wearing out seven cushions. He answered with Vimalakīrti’s silence—which is to say, he was one who spoke without a mouth. Those who misinterpret think it means a long pause. Baofu Zhao said, ‘The late master Furong still had warmth within. The great matter of the void age had become a ghost cave.’ Baofu warned about this later: ‘I knew you were making a living in a ghost cave.’ “A monk asked Master Mayam from Silla, ‘What is Chan?’ Master said, ‘An ancient grave is not a home.’ If you make a home in an ancient grave, isn’t that a ghost cave livelihood? It’s not just about long silences. Yanguan said, ‘Knowing through thought, understanding through deliberation—that is a ghost’s livelihood.’ “Changqing said, ‘I am making a living in a ghost cave—what about you?’ “Baofu said, ‘Holding the plow with both hands, the water passes the knees.’ “Tiantong’s verse says: > ‘In season, > Plow with effort. > Who fears spring fields that muddy to the shins?’ “Dragging the plow and pulling the yoke, entering the mud and entering the water—this is humbling oneself for the present time. “Tongli, the Great Master of the Perfect Doctrine, often cited this saying in his direct explanation of the Brahmacarya. The principle is exceedingly profound and cannot be explained through commentary. “Tiantong remarked: ‘Both vanish or not yet vanished—stealing person and stealing object. “Both vanish”—that’s Panshan. “Not yet vanished”—that’s Dongshan. “Both person and object taken away”—that’s Changqing. But Tiantong only knew that Baofu rejected Changqing—never mind that Wansong rejects Baofu!’ “In the Mind-Only Secret Essence of Chan Master Zhijue Shou, it says: ‘Some compete in being eccentric, yet merely come out of themselves for a moment, then sink back into the ocean of consciousness. Others pursue purity, only seeking silence and stillness, then fall back into the city of yin.’ “If someone says, ‘Could Baofu and Changqing truly have such matters?’—Wansong says, ‘Those who raise one and reveal three are indeed sharp.’ If so, Panshan and Dongshan—could it be they never cut it off? Could Changqing be working in a ghost cave? Could Wansong truly reject Baofu? “Peace originally comes from a general’s chaos—without the general, there would be no peace.”