---
title: "萬松老人評唱天童覺和尚拈古請益錄 · 第二十五則洞山賓主"
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/cmex4awsz2pd4jp045ysv65xw"
---

### 第二十五則洞山賓主

舉洞山問隱山。此回蹉過。他後難逢如何是主中主。這話隱云。長年不出戶。出也洞云。如何是主中賓。特來參見和尚隱云。青山覆白雲。去離不得洞云。賓主相去幾何。一有多種隱云。長江水上波。二無兩般洞云。賓主相見。有何言說。兩口同一舌隱云。清風拂白月。不動唇皮善舉揚天童拈云。主也雲藏頂相。仰望不及賓也雪壓眉稜。父少兒子老。舉世所不信相去也門司有限。王入深宮。臣歸私室言說也玉振金聲。他日如何舉似人我此四句。且道與隱山是同是別。因修者易。創立者難叢林具眼者試請辨看有名不在鐫頑石。

> Dongshan visited Yinshan. \*"If you miss this opportunity, it will be hard to meet again."\* "How is the Host within the Host?" \*"This very question."\* Yinshan said, "Who does not leave the door all year long." \*"But he has left now."\* Dongshan asked, "How is the Host within the Guest?" \*"Specifically coming to pay respects to the master."\* Yinshan said, "Green mountains cover white clouds." \*"Cannot be separated."\* Dongshan said, "How far apart are Host and Guest?" \*"The One has many aspects."\* Yinshan said, "Waves on the river's water." \*"The Two are not truly different."\* Dongshan said, "When Host and Guest meet, what words are spoken?" \*"Two mouths share one tongue."\* Yinshan said, "A clear breeze brushes the bright moon." \*"Skillfully proclaimed without moving the lips."\* Tiantong commented: The Host — clouds conceal the summit. \*"Beyond reach from below."\* The Guest — snow weighs down the eyebrows. \*"The father is young, the son old — the world does not believe it."\* Their distance — the gatekeeper has his limits. \*"The king enters the deep palace; the minister returns to his private quarters."\* Their words — jade vibrating, metal ringing. \*"How will we describe this to others someday?"\* These four phrases of mine — tell me, are they the same as Yinshan's or different? \*"Following what is established is easy; creating something new is difficult."\* Let those with clear eyes in the monastic community try to discern. \*"Fame does not require carving on stone."\*

師云。潭州龍山禪師。參馬祖。得道。隱潭州龍山。無人知者。山行迷路。或到之。一僧至。隱問自何而來。僧曰。某老宿處來。隱曰。老宿有何言句。僧曰。他云。說則千句萬句。不說則一字也無。隱曰。恁麼則蠅子放卵也。僧作拜。隱打之。洞山悟本。與密師伯到山前。見流水中有菜葉。撥草行六七里。忽見隱在庵前。便問此山無路。闍黎輩向何處來。洞曰。無路且置。和尚自何而入。隱曰。我不曾雲水。洞曰。和尚住此山多少時也。隱曰。春秋不涉。洞曰。此山先住。和尚先住。隱曰。不知。洞曰。何謂不知。隱曰。我不從人天來。洞山良久。方問此話。隱山答畢。又問和尚見箇甚麼道理。便住此山。隱曰。我見兩箇泥牛鬬入海。直到如今無消息。隱因有頌示之曰。三間茅屋從來住。一道神光萬境閒。莫把是非來辯我。浮生穿鑿不相關。隱自是焚庵。遁入深山幽寂之處。不知所在。猶自號隱山焉。無盡燈。主中主。作賓中主。為對下句主中賓。然失洞上四賓主血脉。僧問洞山如何是主中主。山云。闍黎自道取。僧曰。某道得底是客中主。如何是主中主。山曰。與麼道則易。相續也大難。故天童作主中主。與答辭長年不出戶。不失血脉。洞問如何是主中賓。隱云。青山覆白雲。洞山嘗云。青山白雲父。白雲青山兒。白雲終日倚。青山總不知。洞云。賓主相去幾何。待相去即向你道。隱云。長江水上波。正與法界觀中海波喻合。或問恁麼則禪不出教意。向道教還出得禪意麼。或曰。禪教相去幾何。恰道長江水上波。何得忘却。洞問賓主相見。萬松道。還有眼麼。有何言說。還有口麼。隱云。清風拂白月。且道是何章句。賓向主說。則清風拂白月。主向賓言。則白月照清風。此猶是主中賓。賓中主邊事。若是主中主。賓中賓。了沒交涉。天童拈道。主也雲藏頂相。且道與前青山覆白雲。還相濫不。前句先山後雲。若作青山起白雲。意更穩順。今言覆者。好雲無事不離山也。天童雲藏頂相。不必是山。投子頌云。無見頂露雲攢急。既是無見頂相。明主邊事。更用雲攢。明主中主也。洞山道。道無心合人。人無心合道。欲識箇中意。一老一不老。雪壓眉稜。主中賓也。天童道。絲綸降。號令分。寰中天子。塞外將軍。中外君臣。各安其分。門司。有限也。或謂玉振金聲。梵音深妙也。你且道清風拂白月。有多少音響。竹林海巨川頌風鈴云。銅唇銕舌太尖新。樓角懸來不記春。言外百千三昧法。因風說與箇中人。且道他道甚來。善學柳下惠。終不師其迹。天童四句與隱山何別。更聽風鈴。子細分辨。

> The Master said: Chan Master Longshan of Tanzhou studied under Mazu and attained enlightenment. He then hid himself away on Longshan Mountain in Tanzhou, and no one knew of him. If someone happened to lose their way on the mountain, they might come across him. Once a monk arrived. The hermit, Longshan, asked, "Where have you come from?" The monk replied, "From the place of an old master." Longshan asked, "What teachings did that old master give?" The monk said, "He said: 'If I speak, I have a thousand words and ten thousand phrases. If I don't speak, I have not a single word.'" Longshan said, "If that's the case, then even a fly lays an egg." (A phrase meaning "That's just more talk.") The monk bowed. Longshan hit him. Later, Master Dongshan Wuben and Master Mi came to the foot of the mountain. They saw some vegetable leaves floating in the stream. Pushing aside the grass, they walked for six or seven li. Suddenly they saw Longshan in front of his hut. Dongshan asked, "There's no path here. Where did you monks come from?" Dongshan said, "Never mind the lack of a path—how did you, Master, enter this place?" Longshan replied, "I never traveled from cloud to water." Dongshan asked, "How long have you lived here, Master?" Longshan said, "Spring and autumn don't concern me." Dongshan asked, "Did you come before this mountain, or did the mountain come before you?" Longshan said, "I don't know." Dongshan asked, "Why don't you know?" Longshan said, "I don't come from the realm of humans or heavens." Dongshan was silent for a long while, then asked, "Master, what principle did you realize that made you settle on this mountain?" Longshan said, "I saw two clay bulls fighting as they entered the sea, and to this day there's no news of them." Longshan then gave a verse to express this: > "Three thatched rooms have always been my dwelling, > One spiritual light illuminates all scenes in peace. > Do not come debating right and wrong with me, > The fabrications of this floating life do not concern me." After this, Longshan burned down his hut and disappeared deep into the remote mountains. No one knew where he went. He still called himself "Hidden Mountain." Thus, the "master within the master" and "host within the host." If we compare this to the "guest within the master" and "master within the guest" teachings of Dongshan, there is a difference in the bloodline. A monk once asked Dongshan, "What is the master within the master?" Dongshan replied, "You speak for yourself." The monk said, "What I can say is the guest within the master. What is the master within the master?" Dongshan said, "To say it is easy, but to maintain it continuously is very difficult." Therefore, Tiantong spoke about the "master within the master" with the phrase: "The one who never leaves the gate for years on end," keeping the true lineage. Dongshan asked, "What is the master within the guest?" Longshan said, "The green mountain covers white clouds." Dongshan once said, "Green mountains and white clouds: the white clouds are the sons of the green mountain. The white clouds lean on the mountain all day, but the mountain doesn't know a thing." Dongshan asked, "What is the distance between host and guest?" The reply was, "When the distance is determined, I will tell you." Longshan said, "It's like waves on the Yangtze River." This perfectly matches the Ocean Wave analogy in the Dharma Realm contemplation. Someone might ask, "If this is so, then Chan doesn't go beyond the teachings. But can the teachings go beyond Chan?" Someone else might ask, "What is the distance between Chan and doctrine?" The answer is precisely "Waves on the Yangtze River." Why would you forget that? When host and guest meet—Wansong asks: Do they have eyes? Any talk? Do they have mouths? Longshan said, "The clear wind brushes the bright moon." What kind of phrase is this? When the guest speaks to the host, it's the clear wind brushing the bright moon. When host speaks to guest, it's the bright moon brushing the clear wind. This is still a matter of the "master within the guest" or "guest within the master." When it comes to the true "master within the master" or "guest within the guest," there is no relationship at all. Tiantong picked it up and said: "The master's cloud hides the appearance of the peak." Is this the same as "the green mountain covers white clouds"? If the phrase were "the green mountain \*creates\* white clouds," it would be smoother. But saying it "covers" means: the good clouds never leave the mountain. Tiantong's "cloud hides the peak's appearance" does not have to be a mountain. Touzi's verse says, "The invisible crown's top is revealed as clouds quickly gather." Since this is the "invisible top" (the unmanifest head), it clearly points to the host side. Cloud gathering there clearly indicates the "master within the master." Dongshan said: "The Way has no mind to unite with people; people have no mind to unite with the Way. If you wish to know the meaning of this: one is old, one is not old." Snow presses the brow—this is the "master within the guest." Tiantong said: "The imperial decree descends, commands are carried out. The emperor within the realm, the general beyond the frontier." Inside and outside, each abides in their place—like the gatekeeper who has his limits. Some say it's like jade sounding and metal ringing, a profound and sublime Dharma sound. You tell me: "Clear wind brushing bright moon"—how much sound does that have? Bamboo Forest's Master Haichuan once wrote a verse about wind chimes: > "Copper lips, iron tongue—too sharp and new, > Hung at the building corner, forgetting the spring count. > Beyond words, hundreds and thousands of samadhi teachings, > Because of the wind, spoken to the person inside." What is he saying? To truly imitate a sage, you must not merely copy their footprints. What difference is there between Tiantong's four lines and those of Hidden Mountain? Listen more closely to the wind chime and discern carefully.