---
title: "萬松老人評唱天童覺和尚拈古請益錄 · 第二十三則趙州有無"
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/cmex4awsz2pd2jp04evaq3k1d"
---

### 第二十三則趙州有無

> Case 23: Zhaozhou's "Have" and "Have Not"

舉趙州云。有佛處不得住。帶累平人無佛處急走過。恐無利益天童拈云。沉空滯跡。墮坑落塹犯手傷鋒。撞頭磕額俱未是衲僧去就。一坑埋却直須莫入人行市。怯戰不勝坐他床榻。著甚來由正不立玄。恐成賍濫偏不附物。怕惹官防方能把住放行。這邊那邊有自由分無可不可。

> Master Zhaozhou said, "Where there is Buddha, do not dwell."<note>This burdens ordinary people.</note> "Where there is no Buddha, pass through quickly."<note>Afraid of gaining no benefit.</note> Master Tiantong comments: To sink into emptiness and cling to traces<note>is to fall into a pit or trench.</note> To grasp at things and injure oneself on sharp edges<note>is to bump one's head and bruise one's forehead.</note> Neither of these is the way a monk should act.<note>Both are buried in the same pit.</note> One must truly avoid entering the marketplace of human activity.<note>Afraid of losing the battle.</note> Nor should one sit on another's bed or couch.<note>What reason is there for that?</note> Do not set up the absolute as something profound.<note>Afraid it will become tainted.</note> Do not attach to the relative as something concrete.<note>Afraid it will invite trouble.</note> Only then can one hold and let go freely,<note>on this side and that side,</note> and have the freedom to act<note>without attachment to 'can' or 'cannot'.</note>

師云。無盡燈錄。僧辭趙州。州問什麼處去。僧云。學人擬向南方學佛法去。天童不敘來原。這僧擬往南方學佛法去。責情棒。早合喫三十。所以趙州竪起拂子道。有佛處不得住。又恐怕掉這僧在無事界裏。打淨潔毬子。所以又道。無佛處急走過。天童拈到這恰好處便休。本錄更有語在。三千里外。逢人莫得錯舉。萬松道。未發足以前。早已蹉過。僧云。恁麼則不去也。萬松道。是何心行。何不早恁麼道。趙州道。去也由你。不去也由你。得恁麼自由性。所以趙州道。摘楊花。摘楊花。諸方晚進。多以折柳送行人。古樂府意。彷彿趙州。忽若院主問趙州。曾到底喫茶去。不曾到底為甚也喫茶去。趙州呼院主。主應喏。州云。喫茶去。又作麼生彷彿趙州意。天童拈趙州意。先識病證。次設治方。然後但除其病。不除其法。所以道。沈空滯迹。犯手傷鋒。俱未是衲僧去就。這僧擬往南方學佛法。趙州先診出兩般病。然後對證設藥。直須不入人行市。不坐他床榻。正不立玄。偏不附物。所以趙州道。有佛處不得住。無佛處即走過。雖治其沈空滯迹。立玄附物之病而不除。把定放行。隨流得妙游戲神通自在之法。還會麼。為甚如此。病多諳藥性。經効敢傳方。

> The Master said, "The Record of the Endless Lamp." A monk took leave of Zhaozhou. Zhaozhou asked, "Where are you going?" The monk said, "This student intends to go south to study the Dharma." Tiantong does not recount the origin. This monk intended to go south to study the Dharma. For such presumptuous feelings, a beating with the staff—he should have received thirty blows long ago. Therefore, Zhaozhou raised his whisk and said, "Where there is Buddha, do not dwell." Yet, fearing he might cast this monk into the realm of non-action, playing a clean ball, he further said, "Where there is no Buddha, pass through quickly." Tiantong, having pointed to this very appropriate point, then stops. The original record has further words: "Three thousand miles away, when you meet someone, do not mistakenly raise it." Wansong said, "Before even taking a step, you have already missed it." The monk said, "If so, then I will not go." Wansong said, "What kind of mind is this? Why not have said so earlier?" Zhaozhou said, "Going is up to you, not going is up to you." Having such freedom of nature, Zhaozhou said, "Pluck the willow catkins, pluck the willow catkins." Many later practitioners from various places often break willow branches to see off travelers—an ancient folk song sentiment, somewhat resembling Zhaozhou. Suddenly, if the temple director asked Zhaozhou, "Have you gone to drink tea after all, or have you not gone to drink tea after all?" Zhaozhou called to the temple director. The director responded, "Yes?" Zhaozhou said, "Go drink tea." How then might one resemble Zhaozhou's meaning? Tiantong, pointing to Zhaozhou's meaning, first recognizes the illness, then prescribes the treatment. Afterward, only the illness is removed, not the method. Therefore it is said: "Sinking into emptiness and stagnating in traces, handling it injures the sharp edge—both are not the way of a patch-robed monk." This monk intended to go south to study the Dharma. Zhaozhou first diagnosed two kinds of illness, then prescribed medicine according to the symptoms. One must directly avoid entering others' marketplaces, not sit on their beds. In the upright, do not establish mystery; in the partial, do not attach to things. Therefore Zhaozhou said, "Where there is Buddha, do not dwell; where there is no Buddha, pass through quickly." Though curing the illnesses of sinking into emptiness, stagnating in traces, establishing mystery, and attaching to things, he does not remove the method of holding firm and letting go, following the flow to attain wondrous play, spiritual powers, and freedom. Do you understand? Why is it so? With many illnesses, one becomes familiar with the nature of medicine; having proven effective, one dares to transmit the prescription.