---
title: "萬松老人評唱天童覺和尚拈古請益錄 · 第五十一則文殊出定"
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/cmex4awzd2piejp04z8vzg97r"
---
## 萬松老人評唱天童覺和尚拈古請益錄卷下
> Volume 2: Elder Wansong's Commentary on Master Jue of Tiantong's Ancient Cases for Inquiry
後學性一閱生生道人梓
> Disciple Xingyi, Lay Practitioner Yuesheng, Woodblock Carver
### 第五十一則文殊出定
> Chapter 51: Mañjuśrī Emerges from Samadhi
舉佛前有一女子入定。家富兒嬌佛勅文殊出定。便與推倒殊乃運神力托上梵天。出定不得。何不填坑佛乃云。下方罔明大士。能出此定。家不甜野甜須臾。罔明至。飢鷹待一呼勅令出定。再作死馬醫罔明彈指三下。費許多氣力作麼女子便出定。神著自舞天童拈云。若定若動。野狐窟下掉尾當人變弄。傀儡棚上牽絲鴻毛輕而不輕。不消彈指太山重而非重。空上梵天還知老瞿曇鼻孔在我手裏麼更有收人在後頭。
> Before the Buddha, there was a woman in deep meditation. Rich family, pampered child The Buddha instructed Manjushri to bring her out of meditation. He tried to push her over Manjushri then used his divine power to lift her up to the Brahma Heaven, yet still could not bring her out of meditation. Why not fill the pit? The Buddha then said, "Only the great being Wuming from below can bring her out of this meditation." Home sugar isn't sweet, wild honey is In a moment, Wuming arrived. A hungry eagle awaits the call He was ordered to bring her out of meditation. Treating a dead horse as if alive Wuming snapped his fingers three times. Why waste so much effort? The woman then came out of meditation. The spirit dances on its own Tiantong comments: Whether in stillness or in motion, A fox wags its tail in its den the person performs their tricks. Puppets dance on strings A goose feather is light yet not light; No need to snap fingers Mount Tai is heavy yet not heavy. Vainly ascending to Brahma Heaven Do you know that old Gautama's nostrils are in my hand? There is still someone to collect later
師舉翠巖芝云。僧投寺裏宿。賊打不防家。萬松道。鸞逢鳳喜。蛆見蠅歡。五雲和尚云。不唯文殊不能出此定。但恐如來也出此定不得。萬松祇管看。祇如教意怎生體解。萬松道。此義文長。付在來日。此緣本出諸佛要集經。天王如來於欲色二界中間。諸佛集會。文殊邀彌勒共往。勒辭不行。文殊由起佛見法見。貶在二銕圍山間。為諸菩薩說四意止。如來召之。還至佛所。見女在定。殊意我貶山間。女何近佛。佛勅文殊出定問之。乃至兩山相擊。托至梵天。竟不出定。佛言。下方有棄諸陰蓋菩薩。能出女定。俄棄蓋至。彈指三下。女便出定。今作罔明。諸方久傳。罔明。本出思益經。亦曰。勝思惟。梵天所問經。與罔明菩薩有問答。罔當從系。葢取交光相羅之意。故號罔明。因辨於此。學者應知。教意謂。文殊最初因女子發菩提心。所以不能出他定。慧式法師云。文殊師利。乃因女人以發初心。女子最初。因棄諸陰蓋發菩提心。所以棄葢能出此定。圓通善國師云。有說云。文殊是大菩薩。常在定中。了無出入。所以不能出他定。罔明是小菩薩。於禪定中猶有出入。所以能出他定。天童拈處。即不然道。若定若動。當人變弄。行船盡在把梢人。上杆不由攛弄者。所以鴻毛輕而不輕。太山重而非重。天童鼻孔且放過。萬松鼻孔為什麼。却在諸人手裏。復云。牢收取。
> The master raised the case of Cuiyan Zhi, who said: “A monk stays overnight at a temple; a thief strikes without guarding the home.” Wansong commented: “A phoenix meets a luan and rejoices; maggots see flies and delight.” Master Wuyun said: “Not only could Manjushri not bring her out of this samadhi—I fear even the Tathagata could not bring her out of this samadhi.” Wansong just kept watching. But how should one understand the meaning of the teaching? Wansong said: “This meaning is long; it will be entrusted to another day.” This story originally comes from the \*Sutra of the Collected Essentials of All Buddhas\*. The Buddha Devaraja gathered all buddhas in the space between the realms of desire and form. Manjushri invited Maitreya to go together, but Maitreya declined and did not go. Because Manjushri gave rise to views of buddha and dharma, he was banished to the space between two iron mountains, where he taught the four foundations of mindfulness to the bodhisattvas. The Tathagata summoned him, and when he returned to the Buddha’s place, he saw the woman in samadhi. Manjushri thought, “I was banished to the mountains; why is this woman so close to the Buddha?” The Buddha ordered Manjushri to bring her out of samadhi and question her. Even when two mountains struck together, shaking up to the Brahma Heaven, she still did not emerge from samadhi. The Buddha said, “Below, there is a bodhisattva named ‘Abandoner of All Obscurations’ who can bring this woman out of samadhi.” Immediately, Abandoner of Obscurations arrived, snapped his fingers three times, and the woman emerged from samadhi. Nowadays, this is called “Ignorance.” It has long been transmitted in various places that “Ignorance” originally comes from the \*Sutra of Profound Contemplation\*, also called the \*Sutra of Questions by Brahma Deva\*, where there is a dialogue with the bodhisattva Ignorance. “Ignorance” should be understood as “entangled brightness,” taking the meaning of interwoven light, hence the name Ignorance. This is clarified here; learners should know. The meaning of the teaching is that Manjushri first aroused the bodhi mind because of a woman, so he could not bring her out of samadhi. Dharma Master Huishi said: “Manjushri aroused his initial mind because of a woman. The woman first aroused the bodhi mind because of Abandoner of All Obscurations, so Abandoner of Obscurations could bring her out of this samadhi.” National Teacher Yuantong Shanguo said: “Some say that Manjushri is a great bodhisattva, always abiding in samadhi, with no entering or exiting, so he could not bring her out of samadhi. Ignorance is a lesser bodhisattva, who still has entering and exiting in meditation, so he could bring her out of samadhi.” Tiantong, in raising this, said otherwise: “Whether in stillness or in movement, it is the person’s own play. Sailing a boat depends entirely on the helmsman; climbing a pole is not done by being pushed. Therefore, a goose feather is light yet not light; Mount Tai is heavy yet not heavy.” Tiantong’s nostrils I’ll let pass—but why are Wansong’s nostrils in everyone’s hands? Again he said: “Hold them firmly.”