---
title: "雨山和尚語錄 · 住龍舒白雲禪院語"
description: "雨山和尚语录上思说是清代禅宗典籍由禅师雨山所著。该书成于清代禅宗发展期反映了当时禅林的思想与实践。内容主要为雨山和尚的上堂说法机缘问答及禅修开示旨在引导学人明心见性。其语言简练直指人心承继临济宗风在佛教禅宗史上具有重要地位是研究清代禅宗思想及实践的重要文献对后世禅修者具有深远的指导意义。"
url: "https://rushiwowen.co/en/r/cmgn10fe11lrnjl042fgx24gm"
---

## 雨山和尚語錄卷第四

> Recorded Sayings of Master Yushan, Volume 4

嗣法門人　　記

> Successor Disciples Record

### 住龍舒白雲禪院語

> Recorded Sayings at Longshu Baiyun Chan Monastery

子待上座四十誕辰，請小參。「冷落門戶，獨推風穴；破落門戶，還遜楊岐。東鼓門戶，冷則夜燃松脂，破則床盈雪霰，蓋真有二老風味也。所以，山僧自踏足此間，有椎不拈、有拂不豎，一日打眠三五度，也消不得許多閒。奈有箇無事尋事做底，朝和南、暮不審，欲求一言以永壽命，山僧推托不過，只得扯箇古話以塞其白。記得魯國老孔有云：『知者樂水，仁者樂山；知者動，仁者靜。』拋卻城隍古寺，來空閒寂寞之濱，不可不謂之靜。者既靜矣，且道：仁者壽量又何如演說？」驀豎起拂子，云：「看，看！秪者箇歷千劫而不古，任他白鼠推遷，要且銀臺不變。山僧恁麼舉揚，還稱諸上座意也無？」良久，云：「遇明眼人，一任舉似。」

> On the occasion of the fortieth birthday of the esteemed elder, I was invited to give a small discourse. "Desolate gates are best represented by Fengxue; dilapidated gates still yield to Yangqi. As for the gates of Donggu, when cold, they light pine resin by night; when broken, their beds fill with sleet and snow—truly, they carry the flavor of those two venerable elders. Thus, since this mountain monk first set foot here, I have not lifted the mallet nor raised the whisk. Even napping three to five times a day cannot exhaust all this idleness. Yet there is one who, with nothing to do, seeks out tasks— bowing in the morning, not inquiring in the evening— wishing for a word to prolong his life. Unable to decline, this mountain monk can only pull out an old saying to fill the silence. I recall the elder Confucius of Lu once said: 'The wise delight in water, the benevolent delight in mountains; the wise are active, the benevolent are still.' Leaving behind the ancient temple of the city wall, coming to these shores of emptiness and solitude— this cannot but be called stillness. Since stillness is already present, tell me: How then shall the lifespan of the benevolent be expounded?" Suddenly raising the whisk, he said: "Look, look! This very one, through a thousand kalpas, does not grow old; let the white rat of time push on—still, the silver terrace remains unchanged. Has this mountain monk's exposition met the approval of all esteemed elders?" After a long pause, he said: "Should there be one with clear eyes, let them judge as they will."

端午，師誕日祈雨，羽公蔣居士請小參。「山僧自到龍舒口邊，實情掃得白醭出，提著佛法兩字，如生冤家相似，非故不近人情，蓋從上風規應如是也。記得長沙岑和尚有云：『我若一向舉揚宗教，法堂前須草深一丈。』爾等既稱祖師門下客，何不略自回眸，看看先宗是何標格？真實向你道：若心地未明、智眼未開，切忌求佛、求祖、求心性、求玄妙，以當平生。設使求而得之，皆屬所依，譬如水母以蝦為目，無有自由分。試看天地未分、未有生佛名字以前一著，你還馳求得麼？你還依傍得麼？既馳求、依傍他不得，到這裏直饒智如鶖子、辯似滿慈，尚未彷彿其趨向，何況今時望道未見者妄自承當，一味露布葛藤以稱得旨？何殊平人妄稱帝王，自取誅戮？奉勸兄弟：既在此箇門中，參須徹、悟須透，莫秪向門頭戶口掠些光影，便為得本。如此見解，不但不契我衲僧分上，亦且未合契經深旨。不見先佛云：『從無住本立一切法。』即魯論亦云：『君子務本，本立而道生。』就使你真得其本，而不知法立道生的旨趣，正古人所謂：『會得自己，不會目前，有足無眼是也。』可見世、出世間聖人立言無不圓活，而小根執之即成偏枯。今日承羽公居士率眾檀請陞此座，故不覺叨怛如此。諸人要識無住的本麼？」驀以拄杖卓一下，云：「向這裏會，要識法立道生旨趣麼？」復提起拄杖，云：「拄杖子𨁝跳上三十三天，觸著帝釋鼻孔，東海鯉魚打一棒，雨似盆傾。秪如這一道真言又作麼生理會？如理會得，始知佛祖用處與自己無二無別。其或未然，更聽一偈：從來至理彰時節，榴火蒲煙競發機，會得目前無盡藏，祖燈由此永長輝。」

> On the Dragon Boat Festival, the Master's birthday, we prayed for rain. Layman Jiang Yugong requested a small discourse. "Since this mountain monk arrived at the edge of Longshu, I have swept away all worldly sentiments until they've grown mold, and whenever I hear the two words 'Buddhist teachings,' it's like meeting a sworn enemy. It's not that I deliberately go against human sentiment, but the ancient style and regulations should be like this. I remember Elder Changsha Cen once said: 'If I were to constantly promote the teachings and lineage, the grass in front of the Dharma hall would grow ten feet deep.' Since you all call yourselves disciples of the Patriarch's school, why not turn your gaze inward for a moment and see what the standards of our ancestors truly were? I tell you sincerely: if your mind-ground is not yet clear and your wisdom-eye not yet opened, you must avoid seeking the Buddha, seeking the Patriarch, seeking mind-nature, or seeking the profound and wondrous as the purpose of your life. Even if you seek and attain something, it will all be dependent on something else—like the jellyfish that relies on shrimp for eyes, having no freedom of its own. Try to look at that one point before heaven and earth were divided, before the names of sentient beings and Buddhas existed—can you chase after it? Can you rely on it? Since you cannot chase after it or rely on it, even if you have wisdom like Shariputra or eloquence like Purna, you still won't come close to its direction, let alone those nowadays who haven't even glimpsed the Way yet presumptuously take it upon themselves, merely spreading tangled vines and calling it attaining the essence? How is this any different from an ordinary person falsely claiming to be an emperor, bringing about their own execution? I urge you brothers: since you are within this gate, your investigation must be thorough, your awakening must be penetrating. Don't just skim some fleeting reflections at the doorway and think you've attained the root. Such understanding not only fails to accord with our patch-robed monks' way, but also does not align with the profound intent of the sutras. Haven't you heard the ancient Buddha say: 'From the root of no-abiding, all dharmas are established.' Even the Analects say: 'The noble person attends to the root; when the root is established, the Way grows.' Even if you truly attain the root, but do not understand the meaning of 'dharmas established, the Way born,' it is precisely what the ancients called: 'You understand yourself, but not what's right before your eyes—having feet but no eyes.' Thus, we can see that the sages of both worldly and transcendental teachings never spoke in anything but a complete and lively way, yet those of small capacity grasp it and it becomes one-sided and withered. Today, Layman Yugong has led the donors in requesting that I ascend this seat, so I cannot help but ramble on like this. Do you all wish to recognize the root of no-abiding?" Suddenly, he struck the ground with his staff and said, "Understand here if you wish to recognize the root of no-abiding. Do you wish to understand the meaning of 'dharmas established, the Way born'?" Again, he raised his staff and said, "The staff leaps up to the Heaven of Thirty-Three, touches Indra's nose. Strike the eastern sea's carp with one blow, rain pours down like overturned basins. But how do you understand this true mantra? If you understand it, then you will know that the function of the Buddhas and Patriarchs is no different from your own. If not, then listen to another verse: The ultimate principle always manifests in its season, pomegranate fire and mugwort smoke compete to reveal the mechanism. Understand the inexhaustible treasury right before your eyes, from this the ancestral lamp shines forever bright."

烏沙臣五許文學伯仲，為先嚴緯蒼明府請對靈小參。「假借四大以為身，心本無生因境有，前境若無心亦無，罪福如幻起亦滅。古佛與麼告報，諸仁作麼生會？四大既云假借，正當分潰之時，且道一靈真性畢竟何依？直饒道箇高超三界、獨步大方，猶是尋常秪對，未為真實超證。」驀豎拂子，云：「若向這裏踏著實際，始知從本不受一塵。既不受一塵，則真如妄想皆是夢言，生死涅槃並為增語，更說甚地水為我先身、火風為我本體？是故，《楞嚴經》云：『汝但棄其生滅、守于真常，常光現前，根塵識性應時銷落。』便恁麼去，盡十方界是箇大解脫場，無論若生、若佛、若聖、若凡、若智、若愚，乃至山河大地、草芥人畜，苟蒙其光、被其澤，無有不發真歸元者也。試看即今緯蒼大居士生平功業書於竹帛，遺德在人口碑，謂其六十三年住世是生耶？大似水中撈月；謂其六十三年後去世是死耶？何殊空裏採花。何故？良以實際理地上絕無這箇消息。不見宋時樞密徐師川俯因丁父憂，念無以報罔極，特延靈源禪師歸孝址說法，源云：『諸仁者！龍圖平日讀萬卷書，如水傳器，涓滴不遺，且道著在甚麼處？而今捨識之後，這著萬卷書底又卻向甚麼處著？』師川聞之，灑然有得，曰：『吾無憾矣。』諸仁者！靈源得說法三昧，故不動聲氣，使師川徹證無生。今日臣五居士欲報罔極，亦延山僧到此，冀舉揚般若，以資令先嚴冥福，可謂與師川同德、同心、同理、同事。既一切皆同，且作麼生得同得同證去？」復豎拂子，云：「我今為汝保任此事，終不虛也。」

> Wusachen and five other literary gentlemen, in honor of their late father, the esteemed Weicang, requested a spiritual dialogue. "Borrowing the four elements to form the body, The mind is originally unborn, yet arises due to conditions. When conditions cease, the mind also ceases, Merit and fault are like illusions, arising and vanishing. The ancient Buddha spoke thus—how do you all understand? Since the four elements are said to be borrowed, At the moment of dissolution, Where does the one true spiritual nature ultimately rely? Even if one speaks of transcending the three realms, Or walking alone in the great expanse, It is still an ordinary response, Not yet a true transcendence." Suddenly raising the whisk, he said: "If you tread upon reality here, You will know that from the beginning, not a single speck of dust has been received. Since not a single speck of dust is received, Then both true suchness and deluded thoughts are but dream-words, And both birth-and-death and nirvana are mere elaborations. What more need be said of earth and water as my former body, Or fire and wind as my original substance? Thus, the \*Śūraṅgama Sūtra\* states: 'Simply abandon the arising and ceasing, Abide in the true eternal. When the eternal light appears, The natures of sense faculties, objects, and consciousness vanish instantly.' Proceeding in this way, The entire ten-direction world is a great field of liberation. Whether born as a Buddha or a saint, As a sage or an ordinary being, As wise or foolish— Even mountains, rivers, the great earth, Grasses, trees, humans, and animals— If bathed in this light, touched by its grace, None fail to manifest the true and return to the source. Now consider the great layman Weicang: His lifelong deeds are recorded in history, His virtuous legacy lives on in people's praise. To say his sixty-three years in this world were life— Is like trying to scoop the moon from water. To say his departure after sixty-three years was death— Is like plucking flowers from empty sky. Why? Because on the ground of actual reality, There is not even a trace of such news. Have you not heard? In the Song dynasty, Privy Councilor Xu Shichuan, Grieving his father's passing and feeling unable to repay his boundless kindness, Invited Chan Master Lingyuan to his family home to expound the Dharma. Lingyuan said: 'All you virtuous ones! The Dragon Diagram (Xu's father) in his lifetime read ten thousand volumes, Like water filling vessels, not a drop lost. Yet, where is it all stored? Now that he has relinquished consciousness, Where does the one who stored those ten thousand volumes go?' Hearing this, Shichuan was suddenly enlightened and said: 'I have no regrets now.' All you virtuous ones! Lingyuan possessed the samādhi of expounding the Dharma, And without moving a sound or breath, Led Shichuan to fully realize the unborn. Today, Wusachen, wishing to repay boundless kindness, Has also invited this mountain monk here, Hoping to proclaim prajñā to benefit his late father's blessed repose. This can be said to share the same virtue, same heart, Same principle, same endeavor as Shichuan. Since all is the same, How can we attain the same realization?" Again raising the whisk, he said: "I now assure you of this matter—it will not be in vain."

比丘恒修、沙彌是修，二禪人入塔小參。「剪木為函，功高化樂；壘石成屋，名重祗林。雖則頭頭挾路、處處通途，其奈金鎖虛拘、重門無縫，夜簾垂蔭、密室難窺？直饒寒山子鞋獰似虎，琉璃殿上覷捕無門；拾得兒杖活如龍，明月堂前轉身無路。何況驅烏未解、制犢未馴？欲躋寶所，不其難哉？雖然，思頭陀既承法爾殷殷，誼不容默，有箇不展功勳、直升灌頂底方便。」以拂子打圓相，云：「祖佛眾妙門，只此箇為最。珍重肇與融，努力紹其位。」

> The monk Hengxiu and the novice Shixiu, two practitioners of meditation, entered the pagoda for a brief consultation. "Carving wood into a casket, the merit surpasses the bliss of transformation; piling stones to form a dwelling, its fame rivals the grove of Jeta. Though every path leads forward and every way is open, what can be done when the golden lock is but an empty restraint, the heavy gates seamless, the night curtain casting shadows, and the secret chamber impossible to peer into? Even if Han Shanzi's shoes were fierce as tigers, on the glazed hall's floor, there is no door to spy or seize; even if Shi De's staff were lively as a dragon, before the hall of bright moonlight, there is no path to turn. How much more so for those who have yet to tame the crow or subdue the calf? To ascend to the treasure realm—is that not exceedingly difficult? Nevertheless, considering that the ascetic has received the Dharma's earnest instruction, it would be unfitting to remain silent. There is a method that requires no display of merit, a direct ascent to the crown anointment." Striking a circle with his whisk, he said: "The wondrous gate of all buddhas and patriarchs—this alone is the supreme. Treasure it, Zhao and Rong, strive to carry on their legacy."

蕭理卿居士率次男信斯，薦長男玉衡請對靈小參。「朔風凜冽，寒氣陰森，直得無陰陽地上滴水滴凍。昨日瑞雪紛紛，萬山盡縞，當此時也，峨眉老子大逞神通，有般目眩生花底，睹此光灼灼、白皚皚，都道是一色邊事，那知今朝太陽一出，倏忽成流，直下覓這一色了不可得，更說甚轉句？更說甚半提、全提？所以，過去古佛有云：『起諸善法本是幻，造諸惡業亦是幻，身如聚沫心如風，幻出無根無實性。』如是，則生也如幻、滅也如幻，善也如幻、惡也如幻，陰也如幻、陽也如幻，寒也如幻、熱也如幻，既一切盡皆如幻，則三際圓滿、一道虛融，無生死可了、無涅槃可證，佛與眾生性相平等。今日當薦玉衡居士有靈，聞山僧如此舉揚，一歷耳根，當下徹證無生，方不負乃父乃弟一段慈念薦拔之意。正當恁麼時，且道：當薦亡者畢竟超昇何位？」良久，云：「踢翻穢土無尋處，頓證唯心淨法身。」

> Layman Xiao Liqing, accompanied by his second son Xinsi, came to offer a memorial service for his eldest son Yuheng and requested a spiritual dialogue. "The north wind is biting, the cold air is gloomy, to the point where even on ground without yin or yang, water drips and freezes. Yesterday, snow fell abundantly, covering all mountains in white. At such a time, the old man of Mount Emei displays great spiritual power. Some whose eyes are dazzled by flowers, seeing this radiant, pure white, all say it is a matter of uniform color. Who would have known that this morning, as soon as the sun rises, it suddenly melts away, and when you look for that uniform color, it is nowhere to be found. What more can be said of turning phrases? What more of half-lifting or full-lifting? Therefore, the ancient Buddhas of the past said: 'Raising all good dharmas is fundamentally illusory; creating all evil karma is also illusory. The body is like foam, the mind like wind—illusions arise without root or true nature.' Thus, birth is illusory, death is illusory; good is illusory, evil is illusory; yin is illusory, yang is illusory; cold is illusory, heat is illusory. Since everything is ultimately illusory, then the three times are perfectly fulfilled, the one path is empty and harmonious. There is no birth and death to end, no Nirvana to attain. Buddhas and sentient beings are equal in nature and appearance. Today, as we offer this memorial for Layman Yuheng, if his spirit hears this monk’s words, upon hearing them, he will immediately realize the unborn, thus not betraying the compassionate intention of his father and brother to offer and liberate him. At just such a moment, tell me: To what state, after all, will the departed one be elevated?" After a long pause, he said: "Kicking over the impure land, nowhere to be found; instantly realizing the pure Dharma-body of mind-only."

師到吳陵，晉儒劉文學薦嚴膚公孝廉請對靈小參。「正覺離名相，以名相求之即差，握節當胸者到此實為沉屈。白雲今日放一線道，與當薦劉公作箇指南。」遂豎拂子，云：「看！看！只這箇為毘盧師、為法身主，天也賴以成立、萬物藉以滋培，苟能洞徹根源，始知佛與眾生本來平等。不見吾佛昔在雪山成道，睹明星而嘆曰：『奇哉！一切眾生具有如來智慧德相，但以妄想執著不能證得。』諸仁者！要知釋迦老子意麼？良以諸佛智慧德相蘊在含識心源，秪因不覺，頓起業惑。以業惑故，遂結成八萬四千塵勞山、釀深八萬四千煩惱海。靈利漢直下了知業惑本無自性、當體全空，則塵勞山翻為智山、煩惱海變為覺海，到這裏不妨住世、出世，居塵、了塵，更有甚生為可戀、死有可悲？又不見宋時徐師川居士欲報先龍圖罔極之恩，特請靈源禪師就孝址說法，源云：『諸仁者！先龍圖平日讀萬卷書，只這身如椰子大，萬卷書著在何處？而今捨識之後，這讀萬卷書底又向甚麼處著？』師川聞之，當下了悟。今日晉儒居士欲報先孝廉罔極之恩，亦請山僧就孝址說法，用展哀思。或有人問：『先孝廉平日讀萬卷書，而今捨識之後，這讀萬卷書底畢竟向何處安身立命？』諸仁者！要知麼？」乃以拂子擊案一下，云：「彈指頓超清淨界，方知吾道不思議。」

> When the Master arrived at Wuling, the scholar Liu Wenxue of Jin recommended the filial and incorruptible Yan Fugong to request a spiritual inquiry. "The true awakening transcends names and forms; to seek it through names and forms is to miss the mark. Those who cling to rigid principles find themselves trapped here in stagnation. Today, Baiyun will open a narrow path, offering Mr. Liu a guiding compass." He then raised his whisk and said, "Look! Look! This very thing is the teacher of Vairocana, the master of the Dharma body. Heaven relies on it to stand firm, all things depend on it to grow. If one can penetrate to the very source, then it becomes clear that Buddhas and sentient beings are fundamentally equal. Recall how our Buddha, upon attaining enlightenment in the Snowy Mountains, gazed at the morning star and exclaimed: 'How wondrous! All sentient beings inherently possess the wisdom and virtuous marks of the Tathagata, yet due to deluded thoughts and attachments, they fail to realize it.' Good people! Do you understand the meaning of old man Shakyamuni? Truly, the wisdom and virtuous marks of all Buddhas are stored within the mind-source of conscious beings. It is only because of ignorance that karma and afflictions suddenly arise. Due to this karma and affliction, they solidify into the eighty-four thousand mountains of dust and toil, and ferment into the eighty-four thousand seas of vexation. The sharp-witted individual directly realizes that karma and afflictions have no inherent nature—they are entirely empty in their very essence. Then, the mountains of dust and toil transform into mountains of wisdom, and the seas of vexation become seas of awakening. At this point, whether dwelling in the world or transcending it, abiding in dust or ending dust—what birth is there to cling to, what death is there to grieve? Again, recall the layman Xu Shichuan of the Song dynasty, who wished to repay the boundless kindness of his late father, Longtu. He specially invited Chan Master Lingyuan to speak Dharma at the site of filial piety. Lingyuan said: 'Good people! The late Longtu ordinarily read ten thousand volumes of books, yet this body is only as big as a coconut—where were those ten thousand volumes stored? And now, after discarding consciousness, where does that which read ten thousand volumes go?' Upon hearing this, Shichuan was instantly enlightened. Today, the scholar of Jin wishes to repay the boundless kindness of his late filial and incorruptible father, and has also invited this mountain monk to speak Dharma at the site of filial piety, to express his sorrowful thoughts. If someone were to ask: 'The late filial and incorruptible ordinarily read ten thousand volumes of books; now, after discarding consciousness, where does that which read ten thousand volumes ultimately find its refuge and purpose?' Good people! Do you wish to know?" Then, striking the table once with his whisk, he said: "In a snap of the fingers, transcend the pure realm—only then is our path seen as inconceivable."

映子朱居士為先嚴長源山主請掩土。「毘耶高鎖白雲深，不二門開見夙心；倒跨六龍歸去後，嘉聲留得播叢林。恭惟大山主長源老居士，佛心夙植，道韻天成。折節求師，不憚雲門路嶮；橫身為法，寧教海甸禪荒？赤手扶剎竿，妙用縱橫，唯憑一力；鬧藍開祖域，神通廓徹，那羨五丁？方期諸山保社，永受帡幪；豈意六轡神駒，遽爾仙逝？化城昔滯，盡道馬鬣之未封；寶所今登，那識牛眠之可慶？十字交橫，洵哉安貞應地；一儀高厚，允矣深固靈根。山野忝居祖席，聊展法誠。解脫門開，固是昔年親證；真實相顯，還期此日圓成。正恁麼時，全身奉重一句作麼生道？乾坤存正脈，山水護真龍。」

> Layman Yingzi Zhu requested the sealing of the grave mound for his late father, Elder Changyuan, the temple patron. "Vaiśālī's high gates are locked in deep white clouds; The Gate of Non-Duality opens, revealing the long-held heart's vow. After riding the six dragons and departing, His fine reputation lingers, spreading through the monasteries. With reverence, we honor the great patron, Elder Changyuan, the revered layman. A Buddha-nature sown in past lives, an effortless Dao resonance born of heaven. He humbled himself to seek masters, unafraid of the perilous paths before Cloud Gate; He stood tall for the Dharma—how could he let the coastal lands fall into meditative neglect? With bare hands he upheld the monastery's banner, his wonder-working freedom sweeping across, relying only on his own strength; In the bustling world he opened the ancestral ground, his spiritual powers vast and clear—why envy the legendary five laborers? Just as we hoped the many mountain temples and communities would forever receive his shelter, Who could have expected the six-reined divine steed to depart so suddenly? Formerly lingering at the phantom city, all said his grave was not yet sealed; Now ascending to the jeweled land, who can recognize the auspicious ox-lying site for celebration? Ten roads cross—truly restful and steadfast, aligned with the earth. Two great dimensions, high and thick—indeed, deep and firm, the spiritual root. Though I, a mountain rustic, unworthily hold a seat in the ancestral lineage, I offer this modest expression of Dharma sincerity. The Gate of Liberation was opened—this was indeed a personal realization in years past; The True Mark now manifests—may it be perfected and completed this very day. In this very moment, how shall we speak of the whole body's offering? Heaven and earth preserve the true lineage; mountains and rivers protect the true dragon."

丁穎公居士率姪元亮，為亡弟庶公請對靈小參。「真如淨境界，能證者甚難。得人有底道：若欲明真，先須息妄。妄息，則生死海不待截而徑渡；真明，則涅槃岸何勞躋而先登？如此理論，是則固是，爭奈取捨未亡，欲躋他先聖閫奧猶未可在。不見道：『起諸善法本是幻，造諸惡業亦是幻；身如聚沫心如風，幻出無根無實性。』諸仁者！作麼生說箇幻出無實底道理？向這裏見得，始知從本已來原自忘懷廓落、消息沖融，狸奴白牯不見下劣、寶几珍御亦無驚異，更有何多生業障、累劫冤親而不一切智智清淨無二、無二分、無別、無斷？所以云：『佛說一切法，為度一切心；我無一切心，何用一切法？』又云：『凡聖一真，猶存見隔；見存即凡，情忘即佛。』寂音讚以為先聖不能加毫末于此也，豈非得處真實、用處真實，令人不可意度者哉？庶公居士，山僧知名雖久，謀面未曾，夏初獲晤高齋，時抱病已篤，承不鄙山野，折節皈依，別後以霪雨連綿，音問曠絕，不謂遂于五月念一日下世矣。嗚呼！可勝歎哉！聞易簣時，諄諄遺囑，冀請山僧到靈址說法。昨者乃姪啣命而至，適山僧有禁足之期，不獲已，只得破制而來，以慰其靈。記得宋時王公韶居士帥西塞，自以殺業深重，特請佛印禪師到上藍說法，以祈澡雪。印拈香云：『此香為殺人不眨眼底上將軍，立地成佛大居士。』眾稱善，公亦悠然意消。今日山僧亦將上來所揚般若功德用資庶公，惟願一歷耳根，頓明自性，從此功名富貴視如夢幻，聲色貨利等之浮漚，一任天上人間隨緣放曠，他方此土任意縱橫，復何生死榮枯之足云？更聽一偈：智眼豁開蕉夢醒，始知天地一蘧廬，從今解卻塵勞縛，直入蓮花國裏居。」

> Mr. Ding Yinggong, accompanied by his nephew Yuanliang, requested a spiritual discourse for his deceased brother, Mr. Shu Gong. "The realm of true suchness and purity is difficult to realize. Some say: To understand the true, one must first cease the false. When falsehood ceases, the sea of birth and death is crossed without needing to cut through; when truth is clear, the shore of Nirvana is reached without effort. Such reasoning is correct, yet how can one enter the profound gate of the ancient sages if attachment and aversion remain? Have you not heard: 'All good deeds are illusory; all evil deeds are also illusory. The body is like foam, the mind like wind—illusions without root or true nature.' Good friends! How do you speak of this illusory, rootless truth? Only by seeing this can you realize that from the very beginning, the mind has always been open and free, tranquil and harmonious. The lowly cat and ox are not seen as inferior; precious thrones and jewels cause no astonishment. What then of the karmic obstacles from many lives, the grudges and affections across countless kalpas? Are they not all purified in the wisdom of all-wisdom—undivided, without distinction, without interruption? Thus it is said: 'The Buddha taught all dharmas to liberate all minds; I have no mind, what use are all dharmas?' And also: 'Ordinary and sage share one truth, yet views create separation; with views, one is ordinary; with emotions forgotten, one is Buddha.' The silent voice praises this, saying that even the ancient sages could not add a hair's breadth to it. Is this not because the realization is true and the application is true, beyond ordinary speculation? Mr. Shu Gong, though I have long known your name, we never met. Early this summer, I visited your quiet study, but you were already gravely ill. You did not disdain my rustic ways and humbly took refuge. After parting, continuous rain kept us from correspondence, and I did not expect you would pass on the twenty-first day of the fifth month. Alas! How lamentable! I heard that on your deathbed, you earnestly requested that I come to your spirit and speak the Dharma. Yesterday, your nephew came with this message. Though I was in a period of seclusion, I had no choice but to break it and come to comfort your spirit. I recall that during the Song dynasty, the official Wang Shaogong, stationed at the western frontier, felt deeply burdened by his karma of killing. He invited Chan Master Foyin to the Shanglan Temple to expound the Dharma, seeking purification. Foyin lifted incense and said: 'This incense is for the great general who kills without blinking, now the great layman who attains Buddhahood on the spot.' The assembly praised this, and Wang's worries dissolved. Today, I dedicate the merit of the Prajñā wisdom I have expounded to Mr. Shu Gong. May it, upon reaching your ear, instantly illuminate your true nature. Henceforth, may you see fame, wealth, and honor as dreams and illusions; regard sounds, sights, and material gains as floating bubbles. Roam freely in heaven or among humans, as conditions allow; move unimpeded in other realms or this world. What then of birth and death, glory and decay? Hear now a verse: The eye of wisdom opens, the banana-tree dream awakens, Only then knowing heaven and earth are but a temporary lodge. From now on, released from the bonds of worldly toil, Go straight to dwell in the land of lotus blossoms."

晚參。「世尊拈花，堪笑堪嗟，贏得他人一笑，輸卻自己三車，狗子分明無佛性，貓兒真箇有爪牙，擊碎禾山之鼓，拗折秘魔之叉，嗄嗄嗄，誰信風流出當家。」

> Evening assembly. "The World-Honored One held up a flower—both laughable and lamentable. He won a smile from another, yet lost his own three chariots. The dog clearly has no Buddha-nature; the cat truly has claws and fangs. Smash the drum of Mount He; break the trident of the secret demon. Ah, ah, ah—who believes that true mastery lies in such flair?"

晚參。「佛不是，心亦非，眼裏著砂不得、耳裏著水不得，便恁麼去，也好一員無事道人。雖然，忽若毘嵐風起，把七金五嶽一時吹入你鼻孔裏，又作麼生向者裏施得一機熱炙盞子與茶你喫？其或不然，平地上死人無數，透得荊棘林是好手。」

> Evening assembly. "The Buddha is not it, nor is the mind. You cannot put sand in your eye, nor water in your ear. If you go on like this, you may indeed become a carefree practitioner. Yet, what if a great storm suddenly arises, sweeping the seven golden mountains and five sacred peaks right into your nostrils? How then will you manage to serve a cup of hot tea here? If not, countless will fall on level ground—only those who can pass through the thorny forest are true masters."

白龍、雨華兩和尚訃音到山，上供。師指白龍真云：「這箇是白龍蔭公。」復指雨華真云：「這箇是雨華願老。白雲忝續末派，皆獲週旋其門，近聞在潤州同時遷化了也。今日特地炊一甌飯，煮一盞羹，以表道誼。諸兄弟！若謂雨華昔與我親，曾受其益，大似方木逗圓孔；若謂白龍昔與我疏，曾喫其虧，何殊短竹點長空？殊不知潤州兩兄，世不得而親疏；龍舒一弟，人豈可以損益？是稱天寧門下聱頭禪，堪與諸方為標格。」

> News arrived at the mountain of the passing of Venerables Bailong and Yuhua, and offerings were made. The Master pointed to the portrait of Bailong and said, "This is Venerable Bailong Yin." Then, pointing to the portrait of Yuhua, he said, "This is Venerable Yuhua Yuan. Baiyun, though unworthy to continue their lineage, had the fortune to study under their guidance. Recently, I heard they both passed away in Runzhou at the same time. Today, I have specially cooked a pot of rice and prepared a bowl of soup to express my respect and fellowship. Brothers! If you say that Yuhua was close to me and that I benefited from him, it is like fitting a square peg into a round hole. If you say that Bailong was distant from me and that I suffered loss because of him, how is that different from using a short bamboo to point at the vast sky? Little do you realize that these two brothers from Runzhou cannot be measured by worldly closeness or distance; and this younger brother from Longshu, how can one speak of gain or loss in relation to him? This is what we call the steadfast Zen of the Tianning lineage, worthy of being a model for all."

潘明卿為伯父成所居士請起棺。「人生虛幻若浮漚，忽地風移夜壑舟，翻思插標功未就，賢于去速實堪愁。恭惟故山主成所居士，青年立志，白手成家，曰男曰女雖無，而財而帛恒有。昔曾皈心佛寶，創白社以傳燈；今擬託跡緇流，效青山而斷髮。詎意一病纔起，二豎便入膏肓；頂相未圓，四大忽離本主。嗚呼！九夏公招我而我不來，三冬我望公而公已去，致白雲裏一舖功德瓓珊，龍舒山中幾位耆年寂寞。今者孝姪志清，承命家業，永紹箕裘，修佛事投誠佛天，卜吉日歸棺吉地，惟冀居士披精進鎧、操智慧刀，斬斷名利鎖韁，掀翻是非窠臼，白牛車乘時穩駕，三界獄指日高超，大展遊戲神通，直到本有田地。且道即今快行得步一句作麼生道？」良久，云：「好音莫謂西歸遠，咫尺家山罷問程。」公有志出家而未果。

> Pan Mingqing, on behalf of his uncle, the lay practitioner Cheng Suo, requested the coffin be lifted for burial. "Human life is illusory, like a floating bubble; suddenly the wind shifts, and the boat of the night ravine moves on. Reflecting on the unfinished work of setting the marker, the virtuous one's swift departure truly brings sorrow. Respectfully, the late master of the mountain, Lay Practitioner Cheng Suo, set his aspirations in youth and built his family from nothing. Though without sons or daughters, he always had wealth and silk. In the past, he took refuge in the Buddha's treasure, establishing a lotus society to pass on the lamp of Dharma. Now he intended to follow the path of monks, emulating the green mountains by shaving his hair. Yet unexpectedly, an illness arose, and the two ailments penetrated deep into his vitals; before his true form was perfected, the four elements suddenly departed from their master. Alas! In the summer, you invited me and I did not come; in the winter, I looked for you and you had already gone, leaving the merit of a single shop in the white clouds unfinished, and several elders in Longshu Mountain desolate. Now, your filial nephew Zhiqing, entrusted with the family estate, forever carrying on your legacy, performs Buddhist rites with sincere devotion to the Buddha and heavens, divines an auspicious day to place the coffin in good ground. It is only hoped that the lay practitioner will don the armor of diligence, wield the sword of wisdom, sever the bonds of fame and profit, overturn the nest of right and wrong, steadily ride the white ox cart, and swiftly transcend the prison of the three realms, greatly displaying miraculous powers until reaching the original homeland. Now, what is the saying for this moment of swift travel?" After a long pause, he said: "Do not say the good news of the Western Land is far; the home mountain is within reach—no need to ask the distance." <note>He had intended to become a monk but did not fulfill it.</note>

晚參。舉：「昔龐公至藥山，山命十禪客相送至門首，公乃指空中雪，曰：『好雪片片，不落別處。』有全禪客，曰：『落在甚處？』公遂與一掌，全曰：『也不得草草。』公曰：『恁麼稱禪客，閻羅老子未放你在。』全曰：『居士作麼生？』公又掌，曰：『眼見如盲，口說若啞。』」乃云：「卻物為上，逐物為下。奯船長已言之於前矣，而龐公問處固是不當好心，若是箇善嚙鏃機底，縱饒有蓋世英雄，亦須倒退三千里。可惜全公不解作主，無端上人鉤線，欲使藥山門風不致掃地，焉可得乎？今日白雲不是抑弱扶強，亦非拗直作曲，諸人要識是非。」驀拈拄杖，云：「但向者裏辨取。」

> Evening Meditation. A Case: "Once, Layman Pang visited Master Yaoshan. Yaoshan asked ten Zen monks to escort him to the gate. Pointing at the falling snow, the Layman said, 'Fine snowflakes, falling one by one — none lands anywhere else.' A monk named Quan asked, 'Where do they land?' The Layman immediately slapped him. Quan said, 'You shouldn't be so hasty.' The Layman said, 'Calling yourself a Zen monk — King Yama hasn't let you off yet.' Quan asked, 'And what about you, Layman?' The Layman slapped him again, saying, 'Eyes see but are blind, mouth speaks but is mute.'" Then the Master said: "To turn away from things is supreme; to chase after things is inferior. Master Huo had already said this before. The Layman's question was certainly not well-intentioned. Even a true master of the trigger, even a hero of world-conquering might, would retreat three thousand miles. What a pity that Monk Quan did not know how to take command — needlessly he stepped onto the other's hook and line. If one wished that Yaoshan's style not fall to ruin, how could that be achieved? Now, White Cloud is neither suppressing the weak nor supporting the strong, nor bending what is straight into a curve. You all want to distinguish right from wrong." Suddenly he picked up his staff and said: "Just discern it right here."

師至淨梵寺，主人元白老宿率眾請上堂。「行腳高士入得淨梵門，試看古宿威光、先德風彩，畢竟從何處建立？向這裏一一緇素得出，始知世界未形，未有生佛名字已前，便具有這箇保社。苟非辦真實心、行真實行底阿師撤去籓籬，那能和四海為一家、合十方為一己？」驀拈拄杖卓一下，云：「汝諸仁的的從這裏承紹得去，于一毫端現寶王剎、坐微塵裏轉大法輪，殊非難事。且道目前畢竟以何為驗？」良久，云：「客是主人相。」師便下座。

> The master arrived at Jingfan Temple. The host, Elder Yuanbai, led the assembly in inviting him to ascend the hall. "A traveling adept has entered the gate of Jingfan. Look closely at the majestic light of the ancient masters and the elegant demeanor of the former sages—after all, from where were they established? If you can discern this clearly here, both monastics and laypeople, then you will know that before the world took shape, before the names of sentient beings and buddhas existed, this very community was already present. Unless one is a teacher who has removed the fences by cultivating a genuine mind and practicing genuine conduct, how could they harmonize the four seas as one family and unite the ten directions as one self?" Suddenly, he raised his staff and struck it once, saying, "If you, all you virtuous ones, truly inherit from here, then manifesting a jeweled king's land on the tip of a single hair and turning the great dharma wheel within a mote of dust will be no difficult matter at all. Now tell me, after all, what serves as the proof right before your eyes?" After a long pause, he said, "The guest is the host's reflection." The master then descended from the seat.

晚參。「世尊一大藏教只說得箇半字，祖師一千七百則公案只說得箇滿字。」驀豎竹篦，云：「須知這裏半也收不得、滿也收不得，有時𨁝跳上天，撞倒南辰、磕落北斗，盡乾坤一時黑暗，你這夥漆桶向那裏安身立命？」眾無對，遂以竹篦旋風打散。

> Evening instruction. "The World-Honored One's entire canon only speaks half a word; the patriarchs' seventeen hundred koans only speak a full word." Suddenly raising the bamboo stick, he said: "You must know that here, neither half can be held nor full can be held. Sometimes it leaps up to heaven, crashing into the Southern Star, knocking down the Northern Dipper—the whole universe turns dark at once. In this gang of lacquer buckets, where do you find shelter and rest?" The assembly had no reply. He then struck them all away with a whirlwind of the bamboo stick.

念慈謝護法請為閻太恭人對靈小參。「凡聖分明共一真，急須著眼看仙人，從今脫卻娑婆苦，珍重蓮花國裏身。」

> With reverence, I thank the Dharma Protector for requesting a brief teaching in memory of the venerable Lady Yan. Between the ordinary and the sacred, the one truth is shared. Hasten to fix your gaze upon the Immortal One. From this day, shed the suffering of this world, And cherish your form within the Land of Lotus Blossoms.

公遜謝護法請為亡室張氏對靈小參。「生滅原無住，一靈性自真，回頭登彼岸，莫謂失青春。」

> Gongsun Xie, a guardian of the Dharma, requested a brief sermon for his late wife Zhang in front of her spirit. “Birth and death have no fixed abode, but the spirit’s true nature remains. Turn around, reach the other shore, and do not say that youth is lost.”

## 雨山和尚語錄卷第四終

> Yushan Monk's Discourse Records, Volume 4<note place="inline">End</note>