---
title: "萬松老人評唱天童覺和尚拈古請益錄 · 第五十七則雲門無滯"
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/cmex4awzd2pikjp0451ytfz4y"
---

### 第五十七則雲門無滯

舉雲門示眾云。直得觸目無滯。已是眼花達得名身句身。道什麼一切法空。這箇聻山河大地是名身。題目甚分明亦不可得。猶成剩法喚作三昧性海俱備。少他一點不得猶是無風帀帀之波。繁興不出那伽定直得亡知於覺。亡他猶易覺即佛性矣。亡己最唯喚作無事人。事生也更須知有向上一竅在。脚力盡時山更好天童拈云。賓主不諧。家不和二俱有過。鄰里欺各與二十棒。不干天童萬松事祇如向上一竅又作麼生。更參三十年犀因玩月紋生角。水向竹邊流出綠象被雷驚花入牙風從花裏過來香。

> Yunmen addressed the assembly, saying: “When you reach the point where your eyes encounter no obstruction,” <note>already seeing flowers</note> “and you penetrate the realm of names and phrases,” <note>what are you talking about?</note> “all dharmas are empty.” <note>what about this?</note> “Mountains, rivers, and the great earth are the realm of names.” <note>the topic is quite clear</note> “Even they cannot be grasped.” <note>still becomes something extra</note> “Call it the ocean of samadhi nature, fully complete.” <note>not a single point can be missing</note> “Yet it is still like waves stirred without wind.” <note>though bustling activity arises, it does not leave the stillness of the nāga</note> “Only when knowing is forgotten within awakening,” <note>forgetting him is still easy</note> “awakening itself is Buddha-nature.” <note>forgetting oneself is most difficult</note> “Call this the person of no affairs.” <note>affairs arise</note> “Still, you must know there is one opening above.” <note>when your strength is exhausted, the mountain appears even more beautiful</note> Tiantong picks it up and says: “Host and guest not in harmony,” <note>the household is not at peace</note> “both are at fault.” <note>the neighbors bully</note> “Each gets twenty strokes.” <note>this has nothing to do with Tiantong or Wansong</note> “But what about that one opening above?” <note>go practice another thirty years</note> “The rhinoceros, playing under the moon, grows horns marked with patterns.” <note>water, flowing by bamboo, turns green</note> “The elephant, startled by thunder, bears flowers in its tusks.” <note>wind, passing through blossoms, carries their fragrance</note>

師云。大小雲門。學人做處。初見睦州。機似睦州。中嗣雪峰。行雪峰令。後見乾峰。得乾峰用。乾峰示眾云。法身有三種病。二種光。須是一一透得。更有照用同時。向上一竅在。雲門上堂渾似乾峰道。觸目無滯。此豈非是二種光事。楞伽經道。名身與句身。及形身差別。凡夫愚計著。如象溺深泥。雲門道。達得名身句身。一切法空。山河大地是名身。亦不可得。無盡燈作山河大地是名身。名亦不可得。以名易身。理亦無失。此恐凡夫計著。故云不可得。人多愛實際理地。不受一塵。殊不知佛事門中。不捨一法。故云。喚作三昧性海俱備。華嚴宗道。法爾本具。宗門喚作本來具足。袁州陽岐山甄叔禪師道。性海無風。心波自湧。所以道。猶是無風帀帀之波。永嘉道。亦不知知寂。亦不自知知。不可為無知。自性了然故。不同於木石。故道直得亡知於覺。覺即佛性矣。有處無矣字。喚作無事人。石頭謂藥山曰。恁麼則閒坐也。山曰。閒坐即為也。所以道。莫將無事為無事。往往事從無事生。乾峰道。更有照用同時向上一竅在。雲門道。更須知有向上一竅在。向上一竅。權實門中。故有多種。天童以乾峰三病二光。合雲門內心外境。故云賓主不諧。二俱有過。且道天童向上一竅。與乾峰雲門是同是別。祇箇名言難比擬。大都手段解翻騰。

> The master said: Great and small, Yunmen's approach to practice. First, he met Muzhou, and his skill resembled Muzhou's. Later, he studied under Xuefeng, carrying out Xuefeng's instructions. Afterwards, he met Qianfeng and grasped Qianfeng's application. Qianfeng once addressed the assembly, saying: "The Dharma-body has three kinds of sickness and two kinds of light. One must penetrate each one. Furthermore, there is simultaneous illumination and function, and there is also the upward aperture." When Yunmen ascended the hall, his words were very much like Qianfeng's: "Wherever the eye falls, there is no obstruction." Isn't this precisely the matter of the two kinds of light? The \*Lankavatara Sutra\* says: "Name-body, phrase-body, and form-body are distinct. Ordinary people, foolishly attached, are like elephants sinking in deep mud." Yunmen said: "To reach the emptiness of name-body and phrase-body is to realize that all dharmas are empty. Mountains, rivers, and the great earth are name-body, yet they too cannot be attained." The \*Infinite Lamp Commentary\* says: "Mountains, rivers, and the great earth are name-body, yet even names cannot be attained. Exchanging name for body, the principle is not lost." This is likely because ordinary people are attached, so it says "cannot be attained." Many people love the actual ground of principle, not accepting a single speck of dust. Yet they do not realize that within the gate of Buddha's work, not a single dharma is abandoned. Therefore it is said: "Call it the ocean of samadhi-nature, fully complete." The Huayan school says: "Originally, it is inherently complete." The Zen school calls it "originally fully endowed." Master Zhenshu of Yangqi Mountain in Yuanzhou said: "The nature-ocean is without wind; the mind-waves arise by themselves." Therefore it is said: "Still, it is waves stirred without wind." Yongjia said: "Neither knowing knowing nor stillness, nor oneself knowing knowing. It cannot be called unknowing, for the self-nature is clear and distinct. Therefore it is different from wood or stone." So it is said: "Simply let knowing vanish in awareness; awareness itself is Buddha-nature." (Some versions lack the character "矣".) Call it "the person of no-matter." Shitou said to Yaoshan: "If so, then sitting idly is it?" Yaoshan replied: "Sitting idly is still doing." Therefore it is said: "Do not take no-matter as no-matter; often, matters arise from no-matter." Qianfeng said: "Furthermore, there is simultaneous illumination and function, and there is also the upward aperture." Yunmen said: "Furthermore, one must know there is an upward aperture." The upward aperture, within the gates of expedient and ultimate, thus has many kinds. Tiantong, using Qianfeng's three sicknesses and two lights, combined them with Yunmen's inner mind and outer realm. Thus he said: "Host and guest do not harmonize; both have faults." Now tell me: Is Tiantong's upward aperture the same as or different from Qianfeng's and Yunmen's? This very name and phrase are hard to compare; Mostly, skillful means know how to turn things over.