---
title: "雨山和尚語錄 · 住維揚天寧禪寺語一 "
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/cmgn10hop1m5pjl04x4yvsl0s"
---

## 雨山和尚語錄卷第五

> Recorded Sayings of Master Yushan, Volume 5

嗣法門人　　記

### 住維揚天寧禪寺語

> Residing at Tianning Chan Monastery in Yangzhou

康熙十九年臘月初五日，師在龍舒白雲院，受揚州李都諫喬梓暨闔郡縉紳、文學居士、眾房耆舊及闔院大眾請，住天寧禪寺，於次年二月十八日進寺。是日，拈花庵天鏡、靈璽兩和尚同李府眾護法請上堂。拈香云：「此一瓣香，同日月之高明，並乾坤之博厚，爇向爐中，端為祝延今上皇帝萬歲萬萬歲，伏願銷鋒鑄钁，折箭為薪，四海晏清，萬民樂業。」次拈香云：「此一瓣香，出則為瑞為祥，處則為珍為玉，奉為本府當道尊官、鄉紳孝廉、文學居士，伏願身膺五福，位崇三台，扶社稷依闕里之言，護佛法遵靈山之囑。」復拈香云：「此一瓣香，有根有本，無枝無葉，今朝特地宣明，一任人嫌饒舌，專為供養即此堂上先師上巨下渤老和尚，用酬法乳。」斂衣就座。上首白椎云：「法筵龍象眾，當觀第一義。」師云：「浪跡江湖二十春，歸來不覺鬢毛新，殷勤說與諸仁者，我是昔人非昔人。還有共相證明者麼？請出眾相見。」興教和尚出問：「據燈王座，祖令孫行；坐寶華床，父作子述。如是之義久已親聞，向上一機如何指示？」師云：「瞞興教不得。」進云：「和尚不得退己讓人。」師云：「也須大家出隻手。」進云：「與麼則扶起先師正法輪也。」師云：「何幸如之。」進云：「秪如臨濟昔日以兩問兩打建立黃檗宗旨，且道棒頭消息如何商量？」師打云：「驗在目前。」進云：「即今和尚開堂，以何法要建立先師宗旨？」師云：「得恁麼不領話。」進云：「可謂日月出矣，爝火息矣。」師云：「大眾記取此一轉。」問：「滹沱一派直到邗江，請問和尚：如何是相續底句？」師云：「淵源有據。」進云：「若不上來，焉知端的？」師云：「端的底事作麼生？」進云：「今日可謂一彩兩賽。」師云：「非上座不委。」進云：「靈山授記不過如此。」師云：「謔我。」問：「格外提持則不問，當陽直指事如何？」師云：「你是武昌城裡僧。」進云：「與麼則木人起舞，石女謳歌。」師云：「且道是何曲調？」僧便喝，師便打，乃云：「天寧古剎，淮楚名藍，乃人天普會之場，亦龍象蹴踏之所。過去諸佛已滅，未來諸佛未生，正當佛法委在今日。且今日事作麼生？若向這裡道得一句，便見譯經臺畔風月常新，大樹堂前樓閣仍舊。昔本不變，今亦何遷？依然廣大門庭、真實寶所。如道不得，看新天寧畫蛇添足去也。」驀拈拄杖卓一下，云：「看，看！即此便是菩提場、是普光明殿、是大安隱幢、是最吉祥地。故從上諸聖吹大法螺、擊大法鼓、轉大法輪、演大法要，無一塵不普現色身、無一剎不成等正覺。究極而論，名雖有種種，而實無種種；相雖有種種，而性無種種。諸仁達得無種種性底落處，則入剎那際平等三昧，始知釋迦老子未離兜率已降王宮、未出母胎度人已畢，十世古今始終不離於當念，無邊剎海自他不隔於毫端，然後於毫端頃不妨廣作佛事，演出無量無邊不可思議解脫海、演出無量無邊不可思議神通海、演出無量無邊不可思議智慧海、演出無量無邊不可思議福德海，乃至若慈悲、若喜捨，皆悉無量無邊不可思議，於一毫頭上悉皆具足。如昔華嚴會上具足優婆夷得無盡藏福德門時，於一小器中充足無量美味飲食；又如明智居士得隨意出生福德藏門時，仰視空中悉雨無量珍寶，隨眾生心悉令滿足，有如是殊勝、有如是饒益、有如是靈妙、有如是德用。是故，昔跋陀尊者於晉太元間居此譯《華嚴經》，感青龍使者護法，昔年聖跡猶存；及唐而孚上座亦於此講《涅槃經》，被禪者激發悟道，今日芳名不墜。諸仁者！華嚴以法界為宗，涅槃以佛性為宗。」復卓拄杖一下，云：「須知法界、佛性總不離這裡，若向這裡承當得去，於唱教門中足可觀光；若據衲僧正眼觀來，猶是倚草附木漢。不見近代靈隱禮和尚住此山時，一日示眾云：『山僧自幼蓄得一箇焦尾大蟲，以肉為命，因甚不食自己？』良久，云：『雲門解忌口。』靈隱師翁具大慈悲，故能於平地上樹起屍之德、荊棘裏施歃血之功，美則美矣，其奈只有本色鉗鎚，未具出群作略。天寧小孫則不然，山僧自幼蓄得一箇焦尾大蟲，牙吒髿底當路踞坐，等閒咆哮一聲，不惟風生大壑，亦且威振長林。若有向這裡拶得一路出與伊相見，山僧一期出世事畢。且啟後承先、同心同德一句又作麼生道？」良久，云：「全憑眾手移山力，扶起淮南舊剎竿。」結椎，云：「諦觀法王法，法王法如是。」下座。

> On the fifth day of the twelfth lunar month in the nineteenth year of the Kangxi reign, the Master, residing at Longshu Baiyun Monastery, accepted the invitation from Li Duijian of Yangzhou, his son, the local gentry, literary scholars, lay devotees, senior monastics from various quarters, and the entire assembly of the monastery to take up residence at Tianning Chan Monastery. He entered the monastery on the eighteenth day of the second lunar month of the following year. On that day, Venerables Tianjing and Lingxi from Nianhua Hermitage, along with the patrons of the Li household, requested the Master to ascend the hall to give a Dharma talk. Holding incense, he said: "This single stick of incense, matching the sun and moon in brilliance, equal to heaven and earth in vastness, is lit in the burner to sincerely pray for the long life of our present emperor, ten thousand years upon ten thousand years. May it bring about the melting of weapons into plowshares, the breaking of arrows into firewood, peace throughout the land, and prosperity for all people." He then held another stick of incense and said: "This single stick of incense, emerging as an auspicious sign, dwelling as a precious jewel, is offered to the esteemed officials of this prefecture, the local gentry, provincial graduates, literary scholars, and lay devotees. May they be blessed with the five fortunes, hold high positions, support the state with the words of the sages, and protect the Dharma in accordance with the Buddha's instruction at Vulture Peak." Again, he held incense and said: "This single stick of incense has root and source, yet no branches or leaves. Today, I explicitly declare it, even if some may find me verbose. It is dedicated solely to making offerings to my late teacher, the Venerable Old Monk Jubo of this very hall, in gratitude for the Dharma nourishment he provided." Adjusting his robe, he took his seat. The leading monk struck the wooden block and proclaimed: "For this assembly of dragons and elephants, behold the supreme truth!" The Master said: "Roaming the rivers and lakes for twenty springs, returning, I find my temples newly grey. Earnestly I speak to all you virtuous ones: I am the one of old, yet not the one of old. Is there anyone who can mutually verify this? Please step forward." Venerable Xingjiao came forth and asked: "Occupying the seat of the Lamp King, the ancestral decree is transmitted through descendants; sitting upon the jeweled flower throne, the father's work is carried on by the son. This principle I have long been intimately acquainted with. But how is the matter beyond this to be pointed out?" The Master said: "I cannot deceive Venerable Xingjiao." Xingjiao advanced, saying: "The Venerable should not yield to others." The Master said: "We must all lend a hand." Xingjiao said: "If so, then you are supporting the turning of the true Dharma wheel of our late teacher." The Master said: "What fortune this is!" Xingjiao said: "Just as Linji of old established Huangbo's essential teaching with two questions and two blows, how would you discuss the message within the staff?" The Master struck with his staff and said: "The proof is right before your eyes." Xingjiao said: "Now that the Venerable opens the hall, with what essential Dharma will you establish our late teacher's teaching?" The Master said: "How is it you still don't grasp the point?" Xingjiao said: "It can be said: when the sun and moon rise, the torch fire is extinguished." The Master said: "Assembly, remember this turning of words." A monk asked: "The Hu-tuo lineage flows directly to Hanjiang. May I ask the Venerable: What is the phrase of continuity?" The Master said: "The source is verifiable." The monk said: "If I had not come forward, how would I know the truth of it?" The Master said: "What, then, is the truth of the matter?" The monk said: "Today can be called one prize, two victories." The Master said: "None but you, Venerable, would know this." The monk said: "The prediction at Vulture Peak was no more than this." The Master said: "You jest with me." Another monk asked: "Extraordinary guidance I shall not ask about. What about the matter of direct pointing in full view?" The Master said: "You are a monk from Wuchang city." The monk said: "If so, then wooden men dance and stone maidens sing." The Master said: "And what tune is that?" The monk shouted. The Master immediately struck him. Then he said: "Tianning, an ancient temple, a renowned monastery in the Huai-Chu region, is a gathering place for humans and devas, a ground trodden by dragons and elephants. Past Buddhas have already entered nirvana; future Buddhas have not yet appeared. Right now, the Dharma is entrusted to this very day. So, what of today's affair? If you can utter a single phrase here, then you will see the wind and moon ever fresh by the translation platform, the pavilions and towers still standing before the Great Tree Hall. The past fundamentally unchanged, how can the present be altered? It remains the vast gate, the true treasure abode. If you cannot speak, watch as the new Tianning adds legs to a painted snake!" Suddenly raising his staff, he planted it down and said: "Look! Look! Right here is the Bodhi ground, the Hall of Universal Light, the Great Banner of Peace, the Most Auspicious Land. Therefore, all the sages of the past blew the great Dharma conch, beat the great Dharma drum, turned the great Dharma wheel, and expounded the great Dharma essentials. Not a single dust mote fails to manifest a form-body; not a single instant fails to accomplish perfect enlightenment. Ultimately speaking, though names are manifold, in reality there is no manifoldness; though appearances are manifold, in nature there is no manifoldness. Virtuous ones, if you realize the place where the nature of non-manifoldness settles, then you enter the samadhi of equality in the space of an instant. Only then will you know that old Śākyamuni, before leaving Tuṣita Heaven, had already descended into the royal palace; before emerging from his mother's womb, his work of liberating beings was already complete. The ten periods of past and present, beginning and end, never leave the present thought; the boundless seas of worlds, self and other, are not separated by a hair's breadth. Then, in the space of a hair's breadth, one can broadly perform Buddha's work, manifesting the immeasurable, boundless, inconceivable ocean of liberation, manifesting the immeasurable, boundless, inconceivable ocean of spiritual powers, manifesting the immeasurable, boundless, inconceivable ocean of wisdom, manifesting the immeasurable, boundless, inconceivable ocean of merit and virtue, and even compassion, joy, and giving—all are immeasurable, boundless, and inconceivable, all fully complete on the tip of a single hair. Just as in the past, during the Avataṃsaka assembly, when the laywoman Possessor of Virtue attained the gate of inexhaustible treasury of merit, from a single small vessel she provided abundant, immeasurable delicious food and drink. Or again, like the wise layman Attainer of Spontaneous Birth, when he attained the gate of treasury of merit that arises according to intention, looking up at the sky, he caused immeasurable jewels to rain down, satisfying the minds of all beings. There is such supreme excellence, such abundant benefit, such spiritual wonder, such virtuous function. Therefore, in the past, during the Taiyuan era of the Jin dynasty, the Venerable Bhadanta resided here and translated the \*Avataṃsaka Sūtra\*, moved the Blue Dragon messenger to protect the Dharma—traces of this sacred event still remain. And in the Tang dynasty, the Venerable Fu also lectured on the \*Nirvāṇa Sūtra\* here, was provoked by a Chan practitioner and awakened to the Way—his fragrant name does not fade even today. Virtuous ones! The \*Avataṃsaka\* takes the Dharma Realm as its principle; the \*Nirvāṇa\* takes Buddha Nature as its principle." Again, he planted his staff down and said: "You must know that the Dharma Realm and Buddha Nature are never separate from right here. If you can accept this here, within the gate of expounding the teaching, it is sufficient to behold the light. But from the perspective of the true eye of a patch-robed monk, this is still one who leans on grass and clings to trees. Have you not heard? In recent times, when Venerable Lingyin Li resided on this mountain, one day he addressed the assembly, saying: 'This mountain monk has kept a mangy tiger since childhood; it lives on meat. Why does it not eat itself?' After a long pause, he said: 'Yunmen understands fasting.' Venerable Lingyin, possessing great compassion, was thus able to erect virtue from a corpse on level ground, perform the work of blood-oath in the midst of thorns. Admirable, indeed! Yet, he only had the tongs and hammer of his original color, lacking the outstanding skill to transcend the crowd. This little grandson of Tianning is not so. This mountain monk has kept a mangy tiger since childhood; with bared fangs and bristling mane, it sits blocking the path. When it casually lets out a roar, not only does wind arise in the great ravines, but its might also shakes the tall forests. If there is anyone who can press out a path here and meet it face to face, this mountain monk's work of appearing in the world for this occasion will be complete. And what of the phrase about continuing the legacy, uniting hearts and virtue?" After a long pause, he said: "Entirely relying on the strength of many hands to move mountains, we raise again the old monastery banner of Huainan." The concluding block was struck, and he said: "Contemplate the Dharma of the Dharma King; the Dharma of the Dharma King is thus." He descended from the seat.

二月十九日，泰州恒明上座領山主劉忠赤居士請上堂。問：「貧婆一飯感三天，居士設齋供眾獲何利益？」師云：「人人飽足觀光。」進云：「觀音菩薩買餬餅，放下卻是饅首。」師云：「一人傳虛，萬人傳實。」進云：「打麵還他州土麥，唱歌須是帝鄉人。」師云：「上座還解唱也無？」進云：「寒山逢拾得，撫掌笑呵呵。」師云：「大好一場曲調。」問：「昨日上堂已成露布，今朝又復陞座，畢竟闡何法要？」師云：「驢鳴犬吠啟圓通。」進云：「和尚分上又作麼生？」師云：「大慈悲菩薩。」進云：「新天寧果異諸方？」師云：「向甚處見得？」進云：「不因今日節，餘日定難逢。」師云：「逢人但恁麼舉。」乃云：「春日晴，黃鸝鳴，明明宣妙義，何不著耳聽？聽得著，真箇好，良哉觀世音，全身出荒草。荒草既出，且道觀音菩薩即今在甚麼處？」乃震威喝一喝，云：「的的圓通門大啟，誰能直踏古皇道？」

> On the nineteenth day of the second month, Senior Monk Hengming of Taizhou, along with lay devotee Liu Zhongchi, the mountain steward, invited the Master to give a Dharma talk. Someone asked, "A poor old woman offering a single meal moved the heavens; what benefit does a lay devotee gain by providing a vegetarian feast for the assembly?" The Master said, "Everyone is fully satisfied and sees the light." The questioner pressed, "Guanyin Bodhisattva bought a flatbread, but when she put it down, it turned into a steamed bun." The Master replied, "One person spreads a rumor, and ten thousand believe it as truth." The questioner continued, "Grind flour from the wheat of his own land; sing songs only as a native of the imperial capital." The Master asked, "Do you, Senior Monk, know how to sing?" The questioner said, "When Hanshan met Shide, they clapped their hands and laughed heartily." The Master said, "A truly wonderful melody." Another asked, "Yesterday's Dharma talk was already made public; today you ascend the seat again. What essential Dharma are you ultimately expounding?" The Master said, "The braying of a donkey and the barking of a dog reveal perfect penetration." The questioner pressed, "How about from the Master's own perspective?" The Master said, "The greatly compassionate Bodhisattva." The questioner asked, "Is the new Tianning Temple truly different from other places?" The Master said, "Where do you see this?" The questioner replied, "If not for today's occasion, such a day would be hard to come by." The Master said, "Whenever you meet someone, just present it like this." Then he said, "Spring days are clear, the oriole sings, clearly proclaiming the wondrous meaning—why not lend an ear to listen? If you listen and grasp it, truly it is good. How excellent is Guanyin, emerging wholly from the wild grass. Now that the wild grass has emerged, tell me, where is Guanyin Bodhisattva right now?" Then, with a mighty roar, he shouted once and said, "The gate of perfect penetration is wide open—who can tread directly the ancient imperial way?"

善智、弘機二上座領張竹明居士請上堂。問：「虛空有體須親證，定慧無門莫妄修。如何是虛空體？」師便喝，進云：「恁麼則人人頂𩕳具眼，箇箇腳下無私去也。」師云：「且道那裏是你住處？」進云：「萬佛樓前展大悲。」師云：「亂統禪和，如麻似粟。」進云：「和尚也不得壓良為賤。」師打，云：「教休不肯休，直待雨淋頭。」乃云：「天晴日頭出，雨落地下濕，稱提從上來事已是十分條直，更說甚祖意明明百草頭，森羅萬象齊烜赫？向道：不是心，不是佛，直下摟碎精靈窟。你輩禪和家慣說真如、般若、菩提、涅槃，聞恁般道而不知非，大似皮下無血，爭如天寧寺裡知事普請行者人力？若非搬磚，便是拽石。你若作玄會、妙會，豈不孤負今朝設齋檀越？」

> The two senior monks Shan Zhi and Hong Ji, leading layman Zhang Zhuming, requested the Master to ascend the hall for instruction. They asked: "The essence of emptiness must be personally realized; meditation and wisdom have no gate—do not cultivate in vain. What is the essence of emptiness?" The Master immediately shouted. They pressed further: "If so, then everyone has eyes on the crown of their head, and each person’s steps are free of selfishness." The Master said: "Tell me, where is your dwelling place?" They replied: "Before the Ten Thousand Buddhas Hall, great compassion is displayed." The Master said: "A disorderly Chan practitioner, as common as hemp and millet." They retorted: "Even the Master should not oppress the good and treat them as lowly." The Master struck them and said: "When told to stop, you refuse to stop—only when the rain soaks your head will you understand." Then he said: "When the sky clears, the sun comes out; when rain falls, the ground becomes wet. To speak of the matter from the very beginning is already perfectly straightforward—what more need be said about the clear ancestral meaning in every blade of grass, with all phenomena shining brilliantly? I tell you: It is not mind, not Buddha—directly smashing the cave of spirits. You Chan practitioners are accustomed to speaking of suchness, prajñā, bodhi, nirvana. Hearing such words yet not recognizing their fallacy is like having no blood beneath the skin. How can this compare to the temple stewards at Tianning Monastery summoning all laborers? If not moving bricks, then hauling stones. If you try to understand this as mysterious or profound, would you not betray the lay donor who provided today’s meal offering?"

晚參。「春風如刀，春雨如膏，無陰陽地上一花開五葉則不問，汝且道結果自然成一句作麼生道？」眾答不契，師代乃叉手進前云：「也不較多。」

> Evening assembly. "The spring wind cuts like a blade, the spring rain enriches like ointment. In the land beyond yin and yang, a single flower blooms into five petals—this I will not ask. But you, tell me: how do you speak the phrase of 'the fruit ripens naturally'?" The assembly's answers did not meet it. The master, stepping forward with hands clasped, said for them: "Not so far off, either."

晚參。「從上來事，秪貴一切無求。你若求佛，佛是西天老比丘；你若求法，法是多年破故紙。大解脫人，無依無欲；真達道者，何黨何偏？拽取蜀崗嶺與梅花嶺鬥額，一下下著實，直得太山墩𨁝跳上三十三天，揚聲高叫道：『大人具大見、大智得大用。』禪和家望你匹上自然不足，但知得飯是米做，也不枉來天寧禪床上打幾箇瞌睡。」驀拈竹篦畫一下，云：「而今佛也、法也與汝一時打併卻，山門前、佛殿後一任東行西行，豈不慶快平生？」

> Evening assembly. "From ancient times until now, what matters most is having no attachments whatsoever. If you seek the Buddha, the Buddha is just an old monk from the Western Heavens; if you seek the Dharma, the Dharma is merely worn-out paper from years past. Those who have attained great liberation rely on nothing and desire nothing; those who have truly realized the Way, what faction or bias do they have? Drag Shu Gang Ridge and Plum Blossom Ridge together to compete for height—strike them down one by one, so forcefully that Mount Tai leaps up to the Thirty-Third Heaven, shouting loudly: 'Great people possess great insight, great wisdom brings great function.' For Chan practitioners, hoping to match this naturally falls short. But if you simply know that rice makes a meal, then your time spent dozing off on Tianning's meditation seat will not have been in vain." Suddenly lifting the bamboo stick, he drew a line and said: "Now, the Buddha, the Dharma—I have swept them all away for you in one stroke. Whether you wander in front of the mountain gate or behind the Buddha hall, go east or west as you please—isn't this the greatest joy of your life?"

語松、素一二大師同春明葉居士請上堂。問：「薰風自南來，殿閣生微涼，如何是透法身句？」師云：「雲門道底。」進云：「漠漠水田飛白鷺，陰陰夏木囀黃鸝。」師云：「待你透得時向你道。」進云：「秪如藏身處沒蹤跡，沒蹤跡處莫藏身，又作麼生？」師云：「須彌安鼻孔。」進云：「與麼說話還當得也無？」師云：「當得當不得，與上座沒交涉。」進云：「千山勢到嶽邊止，萬派聲歸海上消。」師云：「且放過汝一頓。」問：「向上宗乘即不問，因齋慶讚事如何？」師云：「少間食堂裡驗取。」進云：「恁麼則大悲院裡福田廣種去也。」師云：「俗氣也不除。」問：「萬里不掛片雲，青天也須喫棒，且道是甚麼人境界？」師便棒。進語稍遲，師云：「牙根猶帶生澀在。」乃云：「甚麼物恁麼來？認著依然還不是，不認著則如日吐春山、如月涵秋水，一一文彩天然、處處變化靈妙，直饒臨濟喝似雷奔，減他威光不得；德山棒如雨點，增他聲價不來。果是作家相見，只貴一切臨時，自然如針芥相投、似水乳相合。若也以語言搆、以寂默通，則屬造作安排，於吾祖道何曾夢見？不見雪竇和尚云：『路逢達道人，不將語默對，手把白玉鞭，驪珠盡擊碎。』看他先德與麼提唱，直下如靈鋒出匣，凜凜神威，誰敢正眼覷著？而今兄弟們都是認一機一境以為了當，不去威音那畔認淨裸裸、赤灑灑底為主人公，便向今世門頭目活卓卓、轉轆轆為祖師意，炙脂帽、鶻臭衫，三搖兩擺脫不下，欲冀宗風不墜、正眼流通，又烏可得哉？茲者承語松、素一兩大師同春明葉居士飯僧兼請說法，故不覺叨怛如此。即今莫有超然獨脫底上士麼？若有，少間食堂裡也少你這一頓不得。」

> Abbot Songyu and Master Suyi, together with layman Ye Chunming, requested the Master to ascend the Dharma seat. A monk asked, "The warm breeze comes from the south, and the hall and pavilion feel slightly cool. What is the phrase that penetrates the Dharma-body?" The Master said, "What Yunmen said." The monk pressed, "Over vast watery fields, white egrets fly; in the deep summer woods, yellow orioles sing." The Master said, "When you penetrate it, I'll tell you." The monk continued, "What about 'where one hides, there are no traces; where there are no traces, do not hide'?" The Master said, "Mount Sumeru has nostrils." The monk asked, "Does such talk hold up or not?" The Master replied, "Whether it holds up or not has nothing to do with you." The monk said, "A thousand mountains end at the peak's edge; ten thousand streams' sounds vanish into the sea." The Master said, "I'll let you off for now." Another monk asked, "I won't ask about the supreme vehicle, but what about the matter of celebrating the offering?" The Master said, "We'll see in the dining hall later." The monk said, "Then the field of merit in the Great Compassion Hall is widely sown." The Master said, "You still haven't shed your worldly air." Another monk asked, "For ten thousand miles, not a wisp of cloud; even the blue sky must taste the stick. Whose realm is this?" The Master immediately struck with his staff. The monk hesitated in his response, and the Master said, "Your teeth still taste raw and astringent." The Master then said, "What is this thing that comes thus? If you recognize it, it's still not it; if you don't recognize it, it's like the sun shining on spring mountains, like the moon reflected in autumn waters—each pattern naturally elegant, every transformation wondrously spiritual. Even if Linji's shout were like thunder, it couldn't diminish its radiance; even if Deshan's staff fell like rain, it couldn't enhance its worth. If you are true adepts meeting, what matters is how you respond in the moment, naturally fitting like needle and thread, blending like milk and water. If you try to connect through words or through silence, that's contrived arrangement—how could you ever dream of our ancestors' way? Haven't you heard Master Xuedou say: 'Meeting an enlightened person on the road, don't respond with words or silence; holding a white jade whip, he shatters every precious pearl.' See how ancient masters taught like this—directly, like a sharp blade leaving its sheath, awe-inspiring and majestic. Who dares look straight at it? Yet nowadays, fellow practitioners all cling to some particular state or mechanism, thinking they've attained realization. They don't recognize the pure, naked, and free essence beyond sound as the true master, but instead take the lively, turning phenomena before their eyes as the ancestral meaning. Stuck in greasy hats and smelly robes, shaking and swaying but unable to shed them—how can they hope to uphold the ancestral wind and keep the true eye flowing? Today, receiving the invitation from Masters Songyu and Suyi, along with layman Ye Chunming, to offer food to the sangha and request Dharma teaching, I couldn't help but ramble like this. Now, is there any outstanding person who transcends independently? If so, you too won't miss this meal in the dining hall later."

晚參。「禪不必參，道何須悟？悟道參禪，徒成露布。不露布，家家門首長安路。且道作麼生直達含元殿？」良久，擊竹篦一下，云：「回而更相涉，不爾依位住。」

> Evening assembly. "Why must one meditate on Chan? Why must one awaken to the Way? Awakening to the Way and meditating on Chan only become empty displays. Without such displays, every household's gate opens onto the road to Chang'an. Now, tell me, how does one directly reach the Hall of Supreme Harmony?" After a long pause, he struck the bamboo staff once and said: "Turn back and cross over again, or else remain in your place."

結夏日，行白上座請上堂。「二千餘年前，佛制有云：『以大圓覺為我伽藍，身心安居，平等性智。』」師乃呵呵大笑，云：「釋迦老子是甚麼語話？不見東山演祖云：『說心說性，盡是惡口。何況劈頭便道箇踞菩薩乘、修寂滅行？如此提唱實情，好與三十拄杖。』須知這裏則不然，以盡十方界為我伽藍，無論眾生、諸佛、菩薩、聲聞，各各令他踞凡夫乘、修世諦行。如是，則紅塵鬧市是大覺場、酒肆茶坊乃真解脫地，何必九旬禁足、三月安居，向七間堂裏如無繩自縛？」驀揮拂子，云：「手執夜明符，幾箇知天曉？」

端午，師誕日，智如副寺請上堂。師乃云：「月屆蕤賓，節臨端午，是處人家懸艾虎，汨羅江上競渡喧，風俗傳來自往古。鬥龍舟，撾鼉鼓，五色絲兮繫角黍，堪悲楚大夫，忠義填肺腑，無端被人讒，一憤投江渚，世人相襲弔孤忠，茫茫道路稱冤苦。休叫苦，且聽天寧箇分付。」驀拈拄杖卓一下，云：「拄杖今朝忽降生，驀劄相逢不回互，揮來蒲劍，放出榴火，直下斬斷情根，燒殘識府，更說甚忠孝賢良、奸邪愚魯？但我之皮既不存，彼之毛將安附？阿呵呵！是非從此付潺湲，大喜風以時、雨以時，逍遙樂太平佳象，大丈夫兒又何止先天為心祖？」便下座。

鎮江府圌山慧明大德為薦令師恒定上座請上堂。問：「山川嶽瀆共轉根本法輪，鱗甲羽毛普現色身三昧，是否？」師云：「是真語，是如語。」進云：「今日和尚登曲彔床，又舉揚何事？」師云：「不異語。」進云：「不須重說偈言。」便禮拜歸眾，師云：「孟八郎漢卻恁麼去也。」問：「一句了然超百億，如何今日又重宣？」師云：「為著阿誰？」進云：「恁麼則杖頭有眼分明在也。」師云：「做出便見。」問：「金牛飯、趙州茶，只為饑渴者，秪如不饑不渴底人來作麼生接待？」師打云：「也少你這一頓不得。」進云：「恁麼則一眾飽餐去也。」師云：「且道是何滋味？」僧便喝，師又打。問：「釋迦、彌勒猶是他奴，畢竟他是阿誰？」師云：「不識。」進云：「若然，則大千沙界任縱橫也。」師云：「且道他是阿誰？」僧喝，師打云：「鄭州出曹門。」問：「目前無法，意在目前。如何是目前法？」師打，云：「棒頭有眼。」進云：「因甚隱隱猶懷舊日嫌？」師云：「蒼天，蒼天。」進云：「莫把是非來入耳，從前知己反為讎。」師云：「自知較一半。」師乃云：「若論本分提綱，盡十方界無有針鋒許不是當人真實之體，有甚根塵器界、罪行福行而不一切智智清淨？古人道箇『眾罪如霜露，慧日能消除。』已屬剩語，此外更有所說，何異捏目生花？事不獲已，與汝箇真實指注。」驀豎拂子，云：「看，看！只這箇，名不得、狀不得、聖凡他不得、是非他不得，除是絕羅籠、出窠臼底衲僧向威音那畔一逴逴得，便轉向今世門頭大行闊步，便恁麼去，魔宮佛國任性逍遙，地獄天堂隨緣放曠，自然綽綽然有餘裕。且道今日當薦亡靈，還得斷生死流、踞涅槃岸也無？」良久，云：「你鈍置我猶可，我鈍置你太煞。」

因事，示眾。「衲僧家一切時中貴乎得大通變，機若不變，則語默失靈；用若不變，則棒喝皆滯。祖師禪、諸佛意皆成印板上物，如何稱得箇得法自在底人？而今兄弟們慣刺頭向文字中求，設若求得，盡屬所依。不見道：『無依無欲，便是能仁。』天寧今日為汝一切掃卻，要伊一箇箇向壁立萬仞處豁開正眼。然正眼既開，且道：釋迦老子鼻孔長多少？」驀擲下拄杖，云：「有眼者一時驗取。」

丁天一同弟晉紀為令先嚴常山老居士三七請對靈小參。「身、口、意清淨，是名佛出世；身、口、意不清淨，是名佛滅度。諸仁者！出世、滅度則且置，且道此佛畢竟是何名姓？作何相貌？住何國土？說何法要？若向這裡明辨得，列聖叢中許汝智慧第一；如其不然，天寧不妨以異方便開發伊威光去也。」乃豎拂子，云：「看！看！天人群生類盡向拂子頭上降生也、住世也、轉大法輪也、入般涅槃也，雖年代長遠、世界闊狹，總不離一剎那際三昧。而今兄弟們不諳此旨，便云：『此佛非釋迦、非彌勒、非藥師、非彌陀，乃是當人本源自性之天真佛也。』癡人！你纔說箇本源、說箇自性，早不天真，如何合他古轍去？又有者道：『此佛為毘盧師、為法身主，要且名不得、狀不得。』癡人！你纔說箇名不得、狀不得，早是模擬他、表顯他，欲窺他本來面目，猶隔羅縠在。不見玄沙云：『直饒如秋潭月影、靜夜鐘聲，隨扣擊以無虧、觸波瀾而不散，猶是生死岸頭事。』你看今日當薦常山居士，其生也如寄，則視富貴如浮雲；其死也如歸，則等身命如幻泡。苟非承此佛恩力，何能於生死關頭如賈胡傳吏，去則去、留則留，無絲毫驚異、無絲毫罣礙？今朝是伊三七之辰，令嗣伯仲特請山僧舉揚，以證居士腳跟下與釋迦老子不別底一段大事因緣。如是，則無憂樹下不為生、熙連河側不為死。既無生又無死，則盡十方界是箇平等大解脫場。且道當薦常山居士一靈真性畢竟何依？」良久，云：「將覲千華臺上佛，戒光隨處自嚴身。」

解夏日，兩序執事請上堂。問：古人道：「有一人常在途中，不離家舍；有一人常在家舍，不離途中。途中、家舍則且止，解夏一句作麼生？」師云：「切忌亂走。」進云：「恁麼則楖栗橫肩穿市過，芒鞋足底任縱橫。」師云：「因甚不領話？」進云：「秪如今日常住設齋，兩序啟請，畢竟功歸阿誰？」師云：「不堪側耳。」乃云：「今朝七月十五日，天寧解夏底時節，衲僧隊隊競頭奔，竹杖芒鞋誇猛烈，這山望著那山高，只為狂心曾未歇。忽然歇，家家門鎖蟾蜍月。雖然，忽有箇逐塊禪和出來問：『月聻？』只向他道：『你且放下腰包，過了七月、八月、九月、十月，我緩緩底為你說。』或者道：『長老因甚放這長馬線？』不見古人云：『佛法無多子，久長難得人。』」

上堂。舉：「古昔阿難問迦葉尊者云：『師兄！世尊付金襴袈裟外，別傳箇甚麼？』者喚阿難，難應諾，者云：『倒卻門前剎竿著。』」乃云：「阿難有法身可獲，尚落途中；迦葉有剎竿可倒，未到家裡。天寧不相他含五說六？待阿難問：『世尊付金襴袈裟外，別傳箇甚麼？』便痛棒趁出。何故？免得倚他門戶傍他墻，剛被世人喚作郎。」

早參。「夜來雨淋淋，滴碎劫前心，無限癡禪客，特地苦相尋。休更尋。」驀攛竹篦，云：「處處彌陀佛，家家觀世音。」

晚參。「禪禪禪，道道道，愚禪和，甚好笑。不解返照自迴光，終日忙忙向外討。休更討。」驀豎竹篦，云：「薦取西方日出卯。」僧問：「日即不問，如何是卯？」師云：「點即不到。」僧擬議，師便打。

中秋，示眾。「月宮天子今夜為諸人說法了也，若向這裏見得，則全體清淨、全體光明、全體淨光無礙。以這淨光無礙底含養萬物、亭毒四生，乃至若草木、若禽魚，無不藉其成立。肯效他馬家父子單單為著箇自己說供養、說修行，縱饒南泉拂袖便行，腳跟終未點地在。那堪憐兒不覺醜底道箇『經入藏、禪歸海，惟有普願獨超物外。』阿剌剌！恁麼說話，明眼人前當不得一唾。今夜實情說向你，一痕未吐，千聖罔測其由；三五正圓，萬象莫逃其質。此猶是明昧兩岐，要知獨脫無依。普請大眾，不如一齊歸去好。」

晚參。「一念不生，非普賢安身處；諸塵競起，乃文殊大神通。無位真人來也，道一切聲是佛聲、一切色是佛色，無端拈起鞏縣茶瓶，卻是饒州磁碗，十字街頭李阿大慣打過人頭底脫空。你禪和子尋常說的禪道佛法向他分上一點用不著，且作麼生使箇伎倆令他納款歸降去？若也使得，東海鯉魚是無邊身菩薩；其或未然，且待帝釋宮中放赦書時款款底與你商量。」

晚參。「不是心、不是佛、不是物，便恁麼去綿密處直是綿密，直饒古人道箇乾屎橛、麻三斤，已是曲為指注，那堪靈山特地拈花、趙州平空指柏，節目上何止更生節目？所以道：語中無語，是名活句；語中有語，名為死句。涉言路是死句，存道理是死句，以至機留玄解、見滯幽微，皆死句也。且作麼生是活句聻？」良久，擲竹篦，云：「擲地作金聲，但不得顧著。」

結制日，舉師望大師充西堂，高郵眾信請上堂。白椎竟，問：「法幢高樹，大振宗風，四眾臨筵，請垂方便。」師云：「誰家無白月清風？」進云：「莫不是格外提持句麼？」師云：「待上座踏著本有田地即向你道。」進云：「和尚只知其一，不知其二。」師云：「別有長處，不妨拈出。」進云：「道泰不傳天子令，時清休唱太平歌。」師云：「將謂是衲僧。」問：「千里趨風，請師一接。」師拈起拄杖，云：「向這裏定當。」進云：「恁麼則三尺龍泉光照膽，萬人叢裏奪高標。」師云：「好箇俊快衲僧。」進云：「學人隨處得風流去也。」師云：「後五日看。」僧便喝，師便打。問：「如何是奪人不奪境？」師云：「草沒雙足。」「如何是奪境不奪人？」師云：「眼蓋乾坤。」「如何是人境兩俱奪？」師云：「坐斷十方。」「如何是人境俱不奪？」師云：「有眼者見。」問：「牛過窗櫺，頭角四蹄俱過，因甚尾巴過不得？」師云：「自作自受。」僧無語，師打，云：「果然過不得。」乃云：「人是叢林解脫人，地是叢林解脫地，以解脫地住解脫人，行也坐也無拘繫。問你即今攢簇上來，且道為箇甚的？若曰求佛求法，是大愚癡。更云問道問禪，好沒志氣。豈不聞諸佛機、祖師意，明眼衲僧無所希冀，但只放出自家本有神通，堪與諸方比對，一彈指則日月週天，一呵氣則風雲匝地，不是臨濟三玄，亦非洞上五位。不信，但問堂中第一座，此是吾家前佛後佛之所親授記。」維那結椎，下座。

晚參。「父母未生前一句，鼻孔占卻三畝地，堪嗟無限杜禪流，終日茫茫無本據。有本據，須薦取。」驀豎竹篦，云：「今朝特地為君舉。」

晚參。「狗子無佛性，因邪卻打正，衲僧如相委，絕勝摩竭令。」

泰興如生上座同諸山請上堂。問：「四眾雲臨，乞垂法要。」師便打，進云：「廬山瀑布高千丈，楊子江流湧萬尋。」師云：「也須親到一回始得。」僧便喝，師云：「喝後如何？」僧擬議，師云：「伎倆如此。」問：「我宗無語句，實無一法與人。秪如千里賣布單而來，圖箇甚麼？」師云：「覓甚麼碗？」進云：「和尚可謂善赴來機。」師云：「靈利衲僧。」進云：「下載清風，幾箇知有？」師云：「卻多者一句。」問：「鐘鳴鼓響，無非觀音入理之門。且道：與和尚家風是同？是別？」師云：「上座試定當看。」進云：「如何是賓中主？」師云：「入得門來未相許。」「如何是主中賓？」師云：「寰中意氣新。」「如何是賓中賓？」師云：「闍黎分上。」「如何是主中主？」師打，云：「看取令行。」進云：「賓主蒙師指，因齋慶讚事如何？」師云：「與上座沒交涉。」乃舉：「昔日長慶稜和尚示眾云：『撞著道伴交肩過，一生參學事畢。』」師云：「長慶老人如此提唱，可謂曲盡心機智巧。雖然，要且只明得當時事。爭如我延令諸道契遠從寶剎，顧我荒山，設供捐資兼請法要。蒙茲法愛，不惟交肩，直是把臂。到這裏說箇如膠漆相投，形蹤未泯；似水乳相合，濁智橫流。須知今日主賓相會更不如何若何，只汲蜀嶺泉、煮霍山茗，細話疇昔。諸兄弟！且道：恁麼相見是人情耶？佛法耶？」良久，揮拂子，云：「相逢自有知音知，贏得清風動天地。」

晚參。「祖師意，諸佛機，不在東兮不在西。若要曉然明的旨，嫂嫂原是大哥妻。」

靈隱淵老和尚訃至，上堂。「昔契經有云：『淨法界身，本無出沒；大悲願力，示有去來。』諸兄弟！先佛與麼告報、後佛如此提持，可謂今古同時、後合轍。諸人要識先佛麼？」驀拈拂子卓向左邊，云：「威音不敢爭先。要識後佛麼？」以拂子卓向右邊，云：「樓至未許落後。」復以拂子卓向中，云：「正當中間一句，卻被靈隱老漢坐斷淆訛。諸人向這裡搆得，一任說淨法界身本無出沒也得、說大悲願力示有去來亦得，其或未委，不妨分明說破。不見昨日有人從古杭來，接得靈山信，報道：我法叔三目老人於月初坐化了也。天寧今日擬道箇泰山俄崩、梁木遽折，猶落世諦；更道箇列祖燈殘、群生眼瞎，又屬法情。且作麼生道得箇恰好句，以慰江南北一眾哀思？」乃大喝，云：「靈山一會，儼然未散。云哲人亡，是大癡漢。」

繆家橋南溟、梵裔、世休三上座領眾檀越請上堂。問：「世尊三昧，迦葉不知；迦葉三昧，阿難不知。如何是玉寧三昧？」師云：「上座豈知？」進云：「切莫埋沒學人。」師云：「知底事試道看。」僧展兩手，師打，云：「十萬八千未是遠。」問：「天寒人寒，點水滴凍。且道無位真人如何行履？」師云：「毛骨凜凜。」進云：「可謂不隨陰陽消長也。」師云：「氣宇昂昂。」僧呈坐具，云：「秪見驪珠歸掌握，誰知滄海幾回乾？」師云：「語不離窠臼，焉能出蓋纏？」進云：「怎奈雲靜家家月？」師云：「只今月在甚麼處？」進云：「清平世界莫顢頇。」師便打，乃云：「宗通說通，未當祖師家風；塵說剎說，豈是如來妙訣？從上來事，恁麼、不恁麼總不得，直下坐斷報化佛頭。天寧今日不避截舌之斧，與汝箇方便。」驀豎拂子，云：「祖師家風、如來妙訣盡在這裡。人若相委，十字街頭石幢子價增十倍，三家村裏水牯牛光益三分。便與麼去，須彌南畔把手同行是真道契；其或未委，飯是米煮、鐘是鐵鑄一句，莫道不疑好。」便下座。

說沙彌戒，上堂。問：「還丹一粒，點鐵成金；至理一言，轉凡成聖。如何是至理一言？」師云：「刀斧劈不開。」進云：「莫是和尚為人處麼？」師云：「一任鑽龜打瓦。」進云：「恁麼則坐斷淆訛去也。」師云：「坐斷淆訛底事作麼生？」進云：「萬古碧潭空界月。」師云：「何不引盡後語？」進云：「再三撈摝始應知。」師打云：「一釣便上。」問：「旗鎗交展，戰鼓齊鳴，單刀直入，請師回互。」師云：「天寧今日打退鼓。」僧擬議，師打云：「草賊大敗。」又僧出，師云：「又是一箇。」僧便喝，師便打，僧云：「不得壓良為賤。」師直打趁出，乃舉：「臨濟上堂云：『赤肉團上有一無位真人，常從汝等面門出入，未證據者看看。』」師乃呵呵大笑云：「親見黃檗來的猶作這箇語話，直饒你證據到十成無漏，於天寧門下猶是箇脫白沙彌。若要得座披衣自解作活，須是將這面門出入底掃其蹤、削其跡，庶幾家國安寧。遂有僧問：『如何是無位真人？』大師下座搊住云：『道！道！』僧擬議，大師便托開云：『無位真人是甚麼乾矢橛？』你看這老漢雖有剪除狂寇、掃蕩欃槍底手段，其如諺語有云：刀瘡藥雖靈，不割為妙麼？須知這裏則不然，赤肉團上日照天臨。山僧自出世以來，齒頰間從不曾沾著他諸方寶惜半字，你諸人又向甚麼處見天寧？」隨擲拂子云：「無位真人甚處去也？」眾無對，師便下座。

因雪示眾。舉：「昔日龐居士到藥山，山命十禪客相送至門首，值大雪，士指雪問眾禪客云：『好雪點點，不落別處。』有全禪客云：『且道落在甚麼處？』士便掌，全云：『居士也不得草草。』士云：『恁麼稱禪客，閻羅老子未放你在。』全云：『居士作麼生？』士又掌云：『眼見如盲，口說若啞。』」師云：「好雪點點，不落別處，龐居士鉤頭有餌；且道落在甚麼處？全禪客秤尾無星。一等是行腳高士，容易被人機境轉換，一掌不了，又喫一掌，何可哉？今日大雪落矣，忽有人問：『好雪點點，不落別處。』你諸人又作箇甚麼伎倆，免得喫棒？」眾無對，乃拈竹篦旋風打散，云：「總是一隊喫棒漢。」

龍舒法雲眉和尚率諸弟子請上堂。問：「龍象齊來時如何？」師云：「大家蹴踏有分。」進云：「人天眼目須是和尚。」師云：「也不消得。」進云：「幸遇法雲和尚證明。」師云：「證明箇甚麼？」進云：「千里得來呈舊面。」師云：「且道在天寧分上又作麼生？」進云：「團圞一室話無私。」師云：「也少上座不得。」又僧出，師以拄杖截住，云：「這裏非逞詞鋒、競智辯之所，的的是我家裏人，方堪與說家裏話。即今家裏人已在目前，且作麼生說些家裏話聻？」驀拈拄杖卓一下，云：「秪這箇同一佛口生、同一法化生，自從雞足分燈、少林傳芳以來，眉公法弟一肩擔荷，去龍舒千峰盤繞之間一住十五年，大得古人居山風味。今者念祖塔荒寒，不吝跋涉重到家山，於天寧分上可謂空谷之足音、晦暝之日月也。記得昔日僧問趙州：『道人相見時如何？』州云：『呈漆器。』這向北老出語一味樸實頭，天寧今日擬向枯木上糝些子花，不圖光揚宗眼，要顯法社。有人或有人問：『道人相見時如何？』只向他道：『莫打淨毬。』云：『不打淨毬時如何？』」師復卓拄杖，云：「珍重大家齊出手，破沙盆子要相扶。久立眾慈，伏惟珍重。」便下座。

恒修上座薦先慈，請上堂。問：「臨濟入門便喝、德山入門便棒，已屬陳爛葛藤，請師別展家風。」師云：「好風來有信。」進云：「莫便是天寧家風麼？」師云：「寒雨下無私。」進云：「出格宗師，宛爾不同。」師云：「卻多這一句。」進云：「切莫孤負學人。」師便打。問：「一人發真歸源，十方世界悉皆消隕，且道現前一眾在甚處安身立命？」師云：「瞞上座眼不得。」僧便喝，師云：「好喝。」更喝一喝，進云：「天上有星皆拱北，人間無水不朝東。」師打，云：「念言語漢。」乃云：「堪笑當年老釋迦，無端特地愛拈花，令他無限顛狂者，接響乘虛亂似麻。要知高而無上、大而無涯。」驀豎拂子，云：「秪這箇為諸佛之母、為列祖之爺，何必倚他門戶靠他壁？須信風流出當家，等閒吐一句則百味具足，更說甚奢而不儉、儉而不奢？便恁麼去，生也不道、死也不道；若與麼來，禪也堪誇、戒也堪誇，長安風月家家遍，慚愧他曇摩又自渡流沙。嗄！嗄！嗄！玉本無瑕卻有瑕。」下座。是日啟請說比丘戒。

臘八日說菩薩戒，邵伯鍾山謝護法薦親，請上堂。問：「朔風凜凜，寒雨凄凄，應時及節，請師一句。」師云：「夜半正明，天曉不露。」進云：「大地眾生同開正眼。」師云：「如何是上座底正眼？」進云：「一枝梅破臘，萬象盡回春。」師云：「有甚麼交涉？」進云：「也須和尚著眼。」師便打，乃舉：「昔日世尊坐雪山，明星出時，廓然大悟，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。』」乃云：「釋迦老子夙昔誓願為一大事因緣出現於世，所以開場便將森羅萬象、草芥人畜一印印定，無絲毫逗漏。如此為人，是則固是，但不合和麩糶麵，致令趨智慧德相者如渴思甘露，避妄想執著者似飽厭藜羹，一真界內無端列出多岐，那知真如凡聖盡是夢言，佛及眾生並為增語？記得盤山和尚說得好：『可中學道，似地擎山，不知山之孤峻；如石含玉，那識玉之無瑕？』能如是解，則根塵破矣；能如是行，則大用興矣。以此利物，無物不利；以此報親，無親不報。更有甚恩深巨海、義極高天，而不一句了然超百億？從此進比丘入菩薩位、進菩薩入諸佛位，雖則進進不已，究竟終不出最初一印。然印則固是矣，且道誰是利物者？誰是受利者？誰是報恩者？誰是受報者？便恁麼去，此既不立，彼復何依？生死本空，涅槃非有，盡十方界是箇大解脫場。今日鍾山謝太翁欲報罔極之懷，豈不一大暢然？雖然，且道所薦二尊人畢竟現居何處？」揮拂子，云：「莫對曾參問曾皙，從來孝子諱爺名。」

除夜，晚參。「殘年未去，新歲將來，爆竹耳邊震，梅花眼底開。耳邊震底，普門出首；眼底開底，曼殊當災。狹路相逢沒回互，還源得旨甚奇哉。更須知，見中離見刺，聞裏絕聞埃。便恁麼，莫疑猜，踢倒須彌徑歸去，笑看鐵鋸舞三台。」

## 雨山和尚語錄卷第五終