---
title: "雨山和尚語錄 · 住維揚天寧禪寺語二"
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/cmgn10kcm1mw9jl04pbhex08g"
---

## 雨山和尚語錄卷第六

> Recorded Sayings of Master Yushan, Volume 6

嗣法門人　　記

> Successor Disciples Record

### 住維揚天寧禪寺語

> Residing at Tianning Chan Monastery in Yangzhou

元旦，晚參。「年新，月新，日新，時新，盈眸物物皆真，銀臺燭花報喜，玉樓絲管生春，真真觸處無非是要津，人人自謂是千佛一數。所以，前堂裏稱揚篤切，後堂裏禮拜殷勤，南無無量壽，南無大能仁，但能一念迴光照，原是當人淨法身。忽有箇不受人瞞底漢出來道：『長老，你恁麼道，也是鸚鵡慕西秦。』天寧便熱炙盞子與茶他喫，且道是賞伊？罰伊？」良久，云：「參。」

> New Year's Day, evening meditation. "The year is new, the month is new, the day is new, the hour is new. All things before our eyes are true. Silver lanterns and candle blossoms announce joy; jade towers and silk pipes breathe spring. Truly, everywhere we touch is a vital gateway. Each person believes they are one among a thousand Buddhas. Thus, in the front hall, praise is sincere and earnest; in the back hall, reverence is diligent and heartfelt: Homage to Amitabha, Homage to the Great Compassionate One. If only a single thought turns inward to shine its light, it is originally one's own pure Dharma-body." Suddenly, someone who refuses to be deceived steps forward and says, "Venerable Elder, speaking this way, you too are like a parrot yearning for the Western Qin." Tianning then heated a cup and served him tea. Now, tell me: was this rewarding him or punishing him? After a long pause, he said, "Meditate."

解制日，兩序請上堂。問：「聖制告圓，如何是放行一句？」師云：「緊峭草鞋。」進云：「若不上來，焉知端的？」師云：「索頭猶在天寧手裡。」進云：「大眾若到諸方，記取和尚此語。」師云：「切忌𨁝跳。」乃云：「去年十月十五日結，諸人離諸方來，作麼與天寧相見？今年正月十五日解，諸人別天寧去，作麼與諸方相見？若向這裡道得箇親切句，九十日內知你無虛棄底工夫。不然，前廊下、後架上，不惟蹉過天寧，湘之南、潭之北，抑且忽略諸方有分。有般底聞恁麼道，便云：『天寧相見秪在這裡，諸方相見亦秪在這裡。』若與麼，何異屋裏販揚州？雖然，天寧見處也要諸仁共知，一塵一佛國不是諸人相見處，一葉一釋迦亦不是諸人相見處，要得鼻孔遼天，待你踏破草鞋來，我開粥過夏，與汝款款地商量。」

> On the day the retreat ended, both officers invited the Master to the hall. Someone asked, "The sacred practice period has concluded. What is the phrase for releasing one's hold?" The Master said, "Tighten your straw sandals." The person continued, "If I had not come forward, how would I know the truth?" The Master said, "The leash is still in Tianning's hand." The person added, "If the assembly goes to other places, let them remember your words, Master." The Master said, "Be very careful not to jump around." Then he said, "Last year, on the fifteenth day of the tenth month, when the retreat began, you all came from various places—how did you meet Tianning? This year, on the fifteenth day of the first month, as the retreat ends, you leave Tianning to go elsewhere—how will you meet the other masters? If you can speak an intimate phrase right here, then I will know you haven’t wasted your effort these ninety days. Otherwise, whether in the front corridor or back platform, you will not only miss Tianning, but south of Xiang and north of Tan, you may also neglect other masters along the way. Some people, upon hearing this, say, 'Meeting Tianning is right here, and meeting other masters is also right here.' If that’s the case, how is it different from selling Yangzhou goods inside your own house? Still, let me share what this poor monk sees—may all of you also know: one speck of dust is not a place where you meet others, one leaf is not a place where you meet the Buddha either. If you want your nostrils to pierce the sky, wait until you have worn out your straw sandals. Then I will open up some porridge and spend the summer with you, gently discussing it together."

興化縣李遇元兄弟薦亡，請小參。師豎拂子，云：「此是從上諸聖用不盡底，諸仁要心領神解，但不得以聖名凡號、男相女形而分別之。古人雖巧指善譬、正按傍提，道個是甚麼？會也無，已是傷鹽傷醬了也，那堪更說生後生前、腳頭腳底？何異蒸砂作飯、刻木為檀？不見道：『真如淨境界，一泯未嘗存。』既一泯不存，則覓生尚不可得，更說甚死耶？覓真尚不可得，更說甚妄耶？既生死、真妄俱不可得，則全體住在如來大覺場中，那待坐法空座、衣忍辱衣，然後方稱塵中大自在人？德善道人秉心慈善，生前受戒於寶華，已登佛位；死後乞法於山野，期透祖關。」復豎拂子，云：「諸仁者！即今祖關已設，且作麼說透底道理？」遂擲拂子，喝一喝，云：「掉臂徑行，是性燥漢。」

> In Xinghua County, brothers Li Yuyuan held a memorial service for the deceased and requested a brief teaching. The master raised his whisk and said, "This is what all the sages from ancient times have never exhausted. You, virtuous ones, must grasp it with your heart and spirit, but do not distinguish it by holy names or ordinary labels, male forms or female appearances. Though the ancients skillfully pointed and aptly illustrated, pressing directly or guiding from the side, what is this they called? Have you understood? Already, it's like adding too much salt or sauce—how much more can we speak of before birth or after death, underfoot or overhead? Isn't it just like trying to cook sand into rice or carve sandalwood from wood? Haven't you heard: 'In the pure realm of true suchness, not a single trace remains.' Since not a trace remains, how can we even speak of finding life, much less death? How can we speak of finding truth, much less falsehood? Since life and death, truth and falsehood, are all ungraspable, then the whole being abides in the great awakened field of the Tathagata. Why wait to sit on the seat of Dharma-emptiness or wear the robe of patience before being called a truly free person in the world? Virtuous De Shan, with a compassionate heart, received precepts at Bao Hua during his life and has already ascended to the Buddha's rank. After death, he sought the Dharma in the mountains, hoping to penetrate the ancestral barrier." Again, he raised his whisk and said, "Virtuous ones! Now that the ancestral barrier is set before you, how do you speak of penetrating it?" Then he threw down the whisk, gave a shout, and said, "To stride ahead with arms swinging—that's the mark of an impatient fellow."

晚參。「父母未生前一句，百尺竿頭五兩垂，昔日香嚴向這裡打失鼻孔，只因綆短不及深泉，直待擊竹時方云：『一擊忘所知。』」驀喝一喝，云：「劍去久矣，爾方刻舟。」

> Evening assembly. "Before your parents were born, a single phrase; at the top of a hundred-foot pole, five ounces hang. In the past, Xiangyan lost his nose right here, only because the rope was too short to reach the deep spring. Only when he struck the bamboo did he say: 'One strike, forgetting all that is known.'" Suddenly he shouted once and said: "The sword has long been gone, and only now do you carve the mark on the boat."

晚參。「僧一清昨來自古杭，云：『南澗參堂，有一居士過靈隱隨喜，值隱上堂，乃出問：「文殊是七佛之師，因甚出女子定不得？」隱云：「念汝新到，放汝三十棒。」「罔明是初地菩薩，因甚卻出得？」隱云：「脫下衣來，更與一頓。」士回，舉似南澗，澗哂之。士遂問：「文殊是七佛之師，因甚出女子定不得？」澗云：「老僧出不得。」士云：「罔明是初地菩薩，因甚卻出得？」澗云：「靈隱出得。」』」隨召眾云：「南澗、靈隱荅語，現在諸人試檢點優劣看。須知這則公案從上提唱者甚多，無一人搔著古人癢處，你若向出得、出不得處見文殊、罔明，則通身墮在毒海。據實而論，靈隱好棒秪是放不著所在，致令南澗檢點；南澗好語未免猶存世諦，要且塞天寧口不得。雖然，設有人問：『文殊是七佛之師，因甚出女子定不得？』只向他道：『天寧有三十棒不打文殊。』『罔明是初地菩薩，因甚卻出得？』云：『天寧有三十棒亦不打罔明。』且道畢竟甚麼人合打？」驀喝一喝，云：「來說是非者，便是是非人。」

> Evening assembly. "A monk named Yiqing came from Old Hangzhou yesterday and said: 'At Nantian Monastery during the assembly, a lay practitioner passed by Lingyin Temple and joined in. It happened that Abbot Yin was giving a teaching, so the practitioner came forward and asked: "Manjushri is the teacher of the seven Buddhas—why couldn't he rouse the woman from samadhi?" Abbot Yin said: "Considering you're newly arrived, I'll spare you thirty blows." "But the bodhisattva Wangming was only at the first stage—why could he rouse her?" Abbot Yin said: "Take off your robe, and I'll give you another round." The practitioner returned and related this to Abbot Nantian, who chuckled. The practitioner then asked: "Manjushri is the teacher of the seven Buddhas—why couldn't he rouse the woman from samadhi?" Abbot Nantian said: "This old monk cannot rouse her." The practitioner said: "Wangming was only at the first stage—why could he rouse her?" Abbot Nantian said: "Abbot Yin can rouse her."'" Then addressing the assembly, he said: "Abbot Nantian and Abbot Yin's responses are before you—all of you, try to discern which is superior. You should know that many have discussed this old case, yet none have touched the sore spot of the ancients. If you see Manjushri and Wangming in terms of 'can rouse' or 'cannot rouse,' then your whole body falls into a sea of poison. Speaking plainly, Abbot Yin's fine blows merely missed the mark, which led Abbot Nantian to comment; Abbot Nantian's fine words, though still carrying worldly meaning, nevertheless cannot silence Tianning. Even so, suppose someone asks: 'Manjushri is the teacher of the seven Buddhas—why couldn't he rouse the woman from samadhi?' Just tell them: 'Tianning has thirty blows, but does not strike Manjushri.' 'Wangming was only at the first stage—why could he rouse her?' Say: 'Tianning has thirty blows, but does not strike Wangming either.' Now tell me, after all, who deserves the blows?" Suddenly he shouted once and said: "The one who speaks of right and wrong—is precisely the one of right and wrong."

重九日，晚參。「今朝正是九月九，世人盡飲茱萸酒，登高吹帽落天風，無端笑破傍人口。爭似林下閒道人，咳嗽掉臂超諸有，不逾本際而踞正峰，不撥諸塵而入正受？雖然，若據正眼觀來，大棒好與劈脊摟。且道：過在甚麼處？」良久，云：「怪他有人身底師僧，不如無佛性底業狗。」復云：「會得者，近前來。」一眾默然，師云：「這裡不是毘耶，因甚卻一齊杜口？」遂以竹篦旋風打散。

> On the Double Ninth Festival, during evening assembly, the master said: "Today is indeed the ninth day of the ninth month. Everyone in the world drinks dogwood wine, climbs high, and lets the wind blow off their hats. For no reason, they laugh until others around them burst out laughing. How can they compare to the idle practitioners in the forest, who cough and swing their arms, transcending all existence? Without leaving their original state, they occupy the true peak; without brushing away the dust, they enter true absorption. Even so, if observed with the right eye, a big stick should be given to strike their backs. Tell me: Where is the fault?" After a long pause, he said: "It's strange—there are monks with human bodies who are inferior to dogs without Buddha-nature." He then added: "Those who understand, step forward." The assembly remained silent. The master said: "This is not Vaiśālī—why are you all keeping your mouths shut?" Then, with a bamboo staff, he scattered them like a whirlwind.

晚參。舉：「昔鏡清問僧：『門外是甚麼聲？』僧云：『雨滴聲。』清云：『眾生顛倒，迷己逐物。』僧云：『和尚作麼生？』清云：『洎不迷己。』僧云：『洎不迷己意旨如何？』清云：『出身猶可易，脫體道應難。』」乃云：「鏡清淺草裡藏身，這僧平地上遭跌，雖然未見輸贏，及乎被伊倒拶將來，依舊出語存路，何曾離得明月蘆花？今日天寧別資一路去也。待他云雨滴聲，只向他道：『觀音菩薩來也。』人若相委，管保活卻盡大地死人。」

> Evening assembly. A case was raised: "Long ago, Jingqing asked a monk, 'What sound is that outside the gate?' The monk said, 'The sound of raindrops.' Jingqing said, 'Living beings are deluded, losing themselves in chasing after things.' The monk said, 'How about you, Master?' Jingqing said, 'I almost don't lose myself.' The monk said, 'What does "almost don't lose myself" mean?' Jingqing said, 'Stepping out is still easy; freeing oneself completely is truly difficult.'" He then said: "Jingqing hid himself in the shallow grass; this monk stumbled on level ground. Although it's not yet clear who wins or loses, when pressed by him, he still spoke while clinging to a path—how could he ever leave behind the moonlight and reed flowers? Today, Tianning offers a different way. When he says 'the sound of raindrops,' just reply to him: 'Guanyin Bodhisattva has come.' If one truly understands, it will surely bring all the dead in the whole world back to life."

晚參。「見色明心，聞聲悟道。文殊打失眼睛，觀音鑽破耳竅。餬餅饅頭總現成，何用求玄並究妙。君不見，古人有言兮，不傳紅粉轉風流，大抵還他肌骨好。」

> Evening assembly. "Seeing form clarifies the mind, hearing sound awakens to the Way. Manjushri loses his eyes, Guanyin pierces her ears. Flatbreads and steamed buns are all ready-made—why chase the profound or seek the subtle? Have you not heard the words of the ancients? True grace isn't passed through rouge and powder, but lies in the very bones and flesh."

無燂孫護法伯仲為先嚴請對靈小參。問：「生本無生，死本無死，請問和尚：即今孫孝翁在甚麼處安身立命？」師云：「乾坤收不得，日月豈能該？」進云：「一擊翻身狂頓歇，一輪紅日炤西方。」師云：「且道孝翁還肯你與麼道麼？」僧畫一○相，云：「大眾向這裡薦取。」師便打，乃卓拄杖一下，云：「若向這裡坐斷報化佛頭去，則不用地水以為先身、火風而作本體，自然孤迥迥寰中獨步、峭巍巍界外橫身，語默悉稟己靈、動用不由他術。吏部孫太翁昔曾得此，故一生秉公持正、學佛知儒全憑這一著子。記得廿餘年前翁跨鶴來揚，與先師輩主賓相見，比時聲名已傳播叢林，自後江南北名山大剎、吏部問道之履跡恆滿，當此法運凋零之際，得深心祖道者如翁相與激揚，豈不為吾門幸事？嗚呼！忽於今秋九月初七日騎鯨上天矣，聞易簣時乃說偈曰：『以不生生，焉能生人？以不死死，焉能死我？於意云何？無餘滅度。』苟非明見三界生死落處，那能如豐城獄底掘得一把劍相似，將是非得失、寵辱憂疑一斬斬斷，有如此瞥脫哉？諸仁者！翁既得處孤危、用處險絕，當與龐襄陽媲美一時也。所以永嘉大師云：『幾回生，幾回死，生死悠悠無定止。自從頓悟了無生，於諸榮辱何憂喜？』太翁於常寂光中聞之，必然大笑曰：『永嘉老於八百年前已抓著我癢處。』茲者令嗣伯仲以道事親，特請山僧對靈，且作麼生說個得處孤危的道理？現前一眾要知麼？試看翁生前金湯法塹、柱石　皇家，豈不是他得處孤危處？及時當去，便順因緣而去，如人適城郭之易，豈不是他得處孤危處？或者道得處孤危則固是矣，但用處險絕，未免以此致惑。山僧有一轉語為之解嘲。」復卓拄杖云：「高山流水知音寡，誰把黃金鑄子期？」

> The Dharma protector, Wutan Sun, and his brothers requested a small, intimate discourse before the spirit of their late father. They asked: "Life is fundamentally unborn; death is fundamentally undying. May we ask the Venerable Master: Where does the filial elder, Sun, now find his place to settle and establish his life?" The Master said: "Heaven and earth cannot contain him; how could the sun and moon encompass him?" They pressed further: "With one strike, turning over, the frenzy instantly ceases; a wheel of red sun illuminates the western quarter." The Master said: "Tell me, would Elder Xiaoweng agree with you speaking like this?" The monk drew a circle and said: "The assembly, take your recommendation from here." The Master then struck him. He then thumped his staff once and said: "If you cut off the heads of the reward and transformation Buddhas right here, then you need not rely on earth and water to form the former body, nor fire and wind to constitute the fundamental substance. Naturally, solitary and aloof, you stride alone within the cosmos; precipitous and towering, you stand horizontally beyond the realms. In speech and silence, you entirely follow your own spirit; in activity and function, you do not proceed by other methods. The former Minister Sun attained this long ago. Therefore, throughout his life, upholding fairness and maintaining integrity, studying Buddhism and understanding Confucianism, he relied wholly on this very point. I recall over twenty years ago, the elder came riding a crane to Yangzhou, meeting with my late master as host and guest. Even then, his reputation was already spreading through the monastic communities. Afterwards, his footsteps of inquiring about the Dharma constantly filled the famous mountains and great monasteries north and south of the Yangtze. In this age of the Dharma's decline, to have one like the elder, with deep commitment to the ancestral way, mutually inspiring and uplifting—was this not a fortunate thing for our school? Alas! Suddenly, on the seventh day of the ninth month this autumn, he rode a whale up to the heavens. I heard that at the time of changing his mat, he spoke a verse: 'With the unborn giving birth, how can one give birth to people? With the undying dying, how can death affect me? What is the meaning of this? The extinction of remainderless nirvana.' If he had not clearly seen the place where the three realms' birth and death fall, how could he have been like digging up a sword from the prison depths of Fengcheng, similarly severing at one stroke all right and wrong, gain and loss, favor and disgrace, worry and doubt? Could there be such swift liberation? All you virtuous ones! The elder, having attained a place of solitary peril and applied it with precipitous extremity, deserves to be compared favorably with Pang of Xiangyang in his time. Therefore, Master Yongjia said: 'How many times born, how many times dead? Birth and death stretch on endlessly, without fixed stop. Since the sudden awakening to the unborn, what concern or joy is there regarding any glory or disgrace?' Hearing this within the constant, tranquil light, the great elder would surely laugh heartily and say: 'Old Yongjia already scratched my itch eight hundred years ago.' Now, his sons, the brothers, serving their parent with the Way, have specially requested this mountain monk to speak before the spirit. So, how shall we speak of the principle of attaining a place of solitary peril? Does the present assembly wish to know? Observe the elder's life: his fortress-like defense of the Dharma, his pillar-like support of the imperial house—was this not his place of solitary peril? And when the time came to go, he went in accord with conditions, as easily as a person going to the city walls—was this not his place of solitary peril? Some may say, 'Attaining a place of solitary peril is certainly so, but applying it with precipitous extremity—this inevitably causes confusion.' This mountain monk has a turning word to resolve this puzzle." He thumped his staff again and said: "High mountains, flowing streams; those who understand the music are few. Who would cast a golden statue of Ziqi?"

晚參。舉：「僧問雲門：『樹凋葉落時如何？』門云：『體露金風。』」乃云：「雲門老漢與麼荅話，理上有餘，事上不足。若只與麼流布將去，曹溪路上怎免礙塞殺人？天寧則不然，或有人問：『樹凋葉落時如何？』只向他道：『分付供庫奴。』若人辨得，許伊鼻孔遼天。」一僧出問：「和尚未開口以前被某甲勘破。」師云：「向甚處著眼？」僧便喝，師云：「掠虛頭作麼？」僧無語，師便打。

> Evening assembly. The master brought up an old case: "A monk asked Yunmen, 'When the tree withers and leaves fall, what then?' Yunmen said, 'The body is exposed to the golden wind.'" The master then said: "Old Yunmen answered like this—it's sufficient in principle, but lacking in actuality. If we just spread this around, how can we avoid blocking the road to Caoxi and causing trouble for people? But Tianning is not like that. If someone asks, 'When the tree withers and leaves fall, what then?' I'd simply tell him, 'Hand it over to the storehouse attendant.' If someone can understand this, I'll allow his nostrils to reach the heavens." A monk stepped forward and said, "Before the master even opened his mouth, I already saw through it." The master said, "Where did you set your eyes?" The monk gave a shout. The master said, "What's the use of grabbing at emptiness?" The monk had nothing to say. The master then struck him.

晚參。「田地穩密，是諸人安身處；神通游戲，是諸人立命處。若是個妙協兼通底，直饒石霜道：有句無句，如藤倚樹，徒成露布；樹倒藤枯，句歸何處？亦為寐語。只如溈山呵呵大笑歸方丈，且道：是田地穩密？是神通游戲？」良久，云：「放待冷來看。」

> Evening assembly. "The stable and profound field is where you all find your place of peace; the playful display of spiritual powers is where you all establish your life's purpose. But if there is one who skillfully harmonizes and penetrates both—even if Shishuang says, 'With words or without words, like a vine clinging to a tree, it merely becomes an exposed proclamation; when the tree falls and the vine withers, where do the words return?'—this too is just idle talk. Just consider Weishan's hearty laughter as he returned to the abbot's quarters. Tell me: is this the stable and profound field, or is it the playful display of spiritual powers?" After a long pause, he said, "Let it cool before you look."

因事，晚參。「栴檀林內不存穢草，獅子窟中豈容野犴？直有直評，公有公斷，向魋自外仲尼門，調達難登釋迦岸。似這一類破佛性的闡提，一總貶向法海邊外，永不許與清淨大眾同居，試看今朝與他據款結案。」

> Because of a certain matter, the Master gave an evening discourse: "Within the sandalwood grove, no foul weeds are kept; in the lion's den, how could jackals be allowed? There are straightforward judgments for straightforward matters, and fair rulings for public affairs. Xiang Tui once stood outside Confucius's gate, and Devadatta could not reach Shakyamuni's shore. People of this sort—icchantikas who destroy the Buddha-nature—should all be banished to the far side of the Dharma sea, never again permitted to dwell together with the pure assembly. Observe how today I settle the case with evidence and conclude it."

晚參。「要行便行，要坐便坐，若行若坐，初無兩個。會得者，似老牸犁旱田；不會者，如大虫看水磨。若要脫體相應……」遂擲下竹篦，大喝一喝，云：「切忌把這個認為奇貨。」

> Evening instruction: "If you need to walk, then walk; if you need to sit, then sit. Whether walking or sitting, there is ultimately no separation between the two. Those who understand are like an old plow ox working a dry field; those who don’t understand are like a tiger watching a water-powered mill. If you wish to fully embody this truth..." Then the master threw down his bamboo stick and gave a great shout: "Be careful not to mistake this for some rare treasure."

早參。「溈山牛，趙州狗，有巴鼻，太郎當，無佛性，真稀有。既無佛性，因甚卻道真稀有？」眾荅不契。師歸方丈，命知藏代，藏云：「金屑雖貴，落眼成翳。」師云：「見處則有，用處則無。」藏云：「師又如何？」師云：「南泉斬貓兒。」

> Good morning. “Weishan’s ox, Zhaozhou’s dog—traces to hold onto, too much to grasp. No buddha-nature, truly rare. Since they have no buddha-nature, why then say ‘truly rare’?” The assembly’s answers didn’t match. The master returned to the abbot’s quarters and ordered the librarian to answer. The librarian said, “Though gold dust is precious, it blinds when in the eye.” The master said, “There is insight in the seeing, but not in the practice.” The librarian asked, “And what of the master?” The master said, “Nanquan killed the cat.”

安東法蔭尼上座六十誕辰，請上堂。問：「世尊道：『觀彼久遠，猶若今日。』且道法上座壽量多少？」師云：「大眾證明。」進云：「萬年松在祝融峰。」師云：「那裡得這消息來？」進云：「有水皆含月，無山不帶雲。」師云：「分明舉似諸方。」乃云：「庭前翠柏，屋後蒼筠，頭頭靈活，一一天真。可笑人人盡作境話會，那知千年桃核裡原是舊時仁？一任他霜磨雨洗、日照天臨，不凋之操愈見嚴明。春生也，根盤劫石；夏長也，葉覆乾坤。道個萬年松在祝融上，已屬比擬之語，更說甚六通、五眼、四智、三身？須知呈瑞在當人。便恁麼去，且道因齋慶讚一句又作麼生？」遂大喝一喝，云：「直截根源佛所印，摘葉尋枝我不能。」便下座。

> Elder Dharma Nurture, the bhiksuni, held a celebration for her sixtieth birthday. The teacher ascended the hall. A monk asked: "The World-Honored One said, 'See what is far distant as if it were today.' May I ask, what is the lifespan of the Dharma elder?" The master replied: "Let everyone here be the witness." The monk pressed further: "The ten-thousand-year pine is on Zhurong Peak." The master said: "Where did you get that insight?" The monk said: "Every stream holds the moon; every mountain is adorned with clouds." The master said: "Tell it clearly to all directions." Then the master said: "In front of the hall are green cypress trees; behind the house are blue bamboo groves. Everything is vivid and alive; each thing is naturally genuine. How laughable that everyone only interprets this as a description of scenery, not knowing that within a thousand-year-old peach pit lies the same kernel as always. Let it be scoured by frost, washed by rain, shone by the sun, bathed by heaven—its undecaying resilience grows ever clearer. When spring comes, its roots plunge into ancient stone; when summer grows, its leaves cover the universe. Saying that a ten-thousand-year pine is on Zhurong Peak is already a comparison. How much more so to speak of the six superpowers, five eyes, four wisdoms, and three bodies? You must know that the auspicious sign is seen in the person themselves. Going on like this—then, what is the phrase for celebrating this meal?" Thus, he gave a great shout, and said: "Cutting straight to the root is what the Buddha seals; picking leaves and seeking branches I cannot do." Then he descended from the seat.

晚參。僧問：「學人正問話時，本來面目在甚麼處？」師云：「直下看。」乃云：「盡十方世界是摩訶般若光，光未發時尚無佛、無眾生消息，有般漆桶擬向這裡承當，殊不知早被他解脫深坑埋沒了也。你現前諸人作麼生出脫？」眾無對。驀拈竹篦旋風打，云：「一總將作死馬醫。」

> Evening meditation session. A monk asked, "When I am in the midst of asking this question, where is my original face?" The master said, "Look directly beneath you." Then he said, "The entire universe in all ten directions is the light of Mahaprajna. Before this light arises, there is no Buddha and no sentient beings to speak of. There are some thick-headed people who try to grasp this—little do they realize they’ve already fallen into the trap of liberation’s deep pit. All of you present here—how will you escape this?" The assembly had no answer. Suddenly, he grabbed his bamboo staff and struck in a whirlwind motion, saying, "I’ll treat the whole lot of you like dead horses to be revived."

端午，師誕日，兩序執事請上堂。乃云：「五月五日，節屆天中，人人懸艾虎，個個釘桃符，驅萬邪不入其門，逐千災亦遠其戶，雖則防閑有法，未免太勞攘生。爭似天寧這裏只用個塗毒鼓等閒擊著，不惟三賢膽戰，亦且十聖魂驚，震旦雖闊，要一個半個能逃其範圍無有是處，更有甚德山棒而不飲氣吞聲、臨濟喝乃敢揚威耀武？便恁麼去，轉亢陽為和風甘雨，迴厲氣作景星慶雲，頭頭本地風光，處處太平氣象。是則是，設有個出來問：『且道具何三昧乃得臻此？』」驀拈拄杖卓一下，云：「黃河三千年一度清。」便下座。

惟龍雷居士薦嚴，請上堂。「參玄上士須是靈符在手、韜略隨身，法戰場中始稱得一員猛將。若只一味立高岸、說太平話，驀地禾山鼓打、石鞏弓開，要且魄散魂飛，何況四山相逼將來，欲其踢翻生死海、拳倒涅槃山，而後擺手出長安，又庸可得乎？雖然，此蓋其力未充之過。若是個慣批龍鱗、善捋虎鬚的，一彈指、一聲咳，無不具叱吒風雲之勢，何待披忍辱鎧、操智慧刀，與生死魔軍決戰，方謂之祖域爭衡之上將哉？不見昔日菴提遮女問文殊大士曰：『明知生是不生之理，為何卻被生死流轉？』大士曰：『其力未充。』」乃曰：「事存函蓋合，理應箭鋒拄，須還文殊大士。然簡點將來，要且只會得如來禪，若到祖師門下，更買草鞋行腳始得。天寧則不然，設有人問：『明知生是不生之理，為何卻被生死流轉？』只向他道：『不入驚人浪，難尋稱意魚。』只此一語，堪為當薦雷公開解脫門、入解脫道了也，更有甚現生罪業、夙世冤愆而不瓦解冰消？且道此去畢竟超昇何界？」良久，云：「九蓮捧足生蓮國，百寶嚴身坐寶臺。」

> Layman Wei Longlei, who had requested the ceremony for his deceased relative, invited the Master to the hall. "Those who seek the profound truth must hold the spiritual talisman in hand and carry strategy at their side—only then can they be called a valiant general on the battlefield of Dharma. If one merely stands on high ground and speaks peaceful words, when suddenly the drum of Heshan sounds and the bow of Shigong is drawn, they would surely be terrified out of their wits. How much more so when the four mountains press upon them from all sides—wanting to kick over the sea of birth and death, punch down the mountain of nirvana, and then wave their hands and stroll out of Chang'an—is that even possible? Indeed, this is merely the fault of insufficient strength. But for one who is accustomed to stroking the dragon's scales and plucking the tiger's whiskers, a snap of the fingers or a single cough carries the force of commanding wind and storm. Why wait to don the armor of patience, wield the sword of wisdom, and do battle with the demon army of birth and death before being called a supreme general contending in the ancestral domain? Do you not recall how the laywoman Anati Chā asked Great Being Manjushri: 'Clearly knowing that birth is the principle of non-birth, why are we still swept along in the cycle of birth and death?' Manjushri replied: 'Because their strength is not yet complete.'" Then the Master said: "The matter resides in the lid perfectly fitting the box, and the principle should be like an arrowhead meeting its mark—this must be credited to Great Being Manjushri. Yet upon closer scrutiny, he only understood the Tathagata Zen. If one were to come to the gate of the Patriarchs, one would still need to buy straw sandals and go traveling to truly grasp it. Tianning is different—if someone asked: 'Clearly knowing that birth is the principle of non-birth, why are we still swept along in the cycle of birth and death?' I would simply tell them: 'Without braving the startling waves, it's hard to find the fish that satisfies your heart.' This single saying is enough to serve as the opening for Layman Lei to enter the gate of liberation and walk the path of freedom. What remains of his present-life karmic offenses or past-life grudges that would not melt away like ice and shatter like tile? And tell me, ultimately, to which realm will he ascend?" After a long pause, he said: "The nine lotuses support his feet as he is born in the lotus land; a hundred treasures adorn his body as he sits upon the jeweled throne."

結夏日，泰州劉忠赤居士請上堂。問：「德山入門便棒，臨濟入門便喝，未審和尚如何接人？」師云：「我這裏沒這閑家具。」進云：「誰人知此意，令我憶南泉？」師云：「即今南泉在甚麼處？」進云：「覿面不識。」師打，云：「未信你在。」乃舉：「昔日雲居祐和尚結夏示眾云：『無相光中有一無位真人，出沒三界、流轉五道，不捨十惡業、不墮五蘊身、不除煩惱障、不證大涅槃、不憎毀禁、不敬持戒、不經冬、不過夏，汝等諸人還知去處麼？』良久，云：『九旬陽焰裏，五分法身圓。』」乃云：「大哉！雲居安居，美則美矣，要且則明得當時事。那知天寧出世，秋晚人根卑劣，若不就下平高，退席之輩不止五千籌矣。今日聖制初啟，藉檀越請法之誠，只得別翻曲調去也。」驀豎拂子，云：「看，看！有相場中有夥無巴鼻漢，希出三界、望越五道，捨十惡業、了五蘊身，除煩惱障、證涅槃身，憎毀禁如生冤家、敬持戒似活菩薩，那邊取次經冬、這裡隨分過夏，更說五分法身，且待九旬陽焰裏款款地修為取證。然雖如是，忽有個漢出來道：『大小天寧作小乘知見？』只向他道：『三生六十劫。』」

> At the start of the summer retreat, Layman Liu Zhongchi of Taizhou invited the Master to give a formal teaching. A monk asked: "When Deshan met someone at the gate, he struck them with a stick; when Linji met someone at the gate, he shouted. What method does the Master use to receive people?" The Master said: "Here, I don't have such idle tools and fixtures." The monk continued: "Who truly understands this meaning, making me recall Master Nanquan?" The Master said: "Where is Nanquan right now?" The monk said: "I don't recognize him even face to face." The Master struck him with his staff and said: "I don't believe you yet." Then the Master raised the story: "In the past, Venerable Yunju You, during the summer retreat, addressed the assembly and said: 'Within the formless light, there is a person of no fixed position who moves freely through the three realms, drifting among the five paths of rebirth—not abandoning the ten evil deeds, not clinging to the five aggregates' body, not eradicating the hindrance of afflictions, not realizing great nirvana. He neither despises those who break precepts nor respects those who uphold them. He does not pass through winter, nor does he cross summer. Do all of you know where to find him?' After a pause, he said: 'In the ninety days' vast mirage, the five-part dharma body is complete.'" The Master then said: "Great indeed! Yunju's teaching on the retreat—beautiful as it is, it still only reveals the matter of his own time. How could it know that when Taining takes up the work of liberation, in the late autumn of the Dharma, with people of lesser roots, if one does not come down from the heights to the lowly, those who would leave the assembly would number more than five thousand! Now that the sacred retreat has just begun, relying on the sincere request for Dharma from our patron, I must turn around and strike a different tune." Suddenly he thrust up his whisk and said: "Look, look! In the realm of form, there is a crowd of people with no fixed anchor, hoping to escape the three realms, wishing to leap beyond the five paths—renouncing the ten evil deeds, understanding the five aggregates' body, eradicating the hindrance of afflictions, realizing the body of nirvana. They despise those who break precepts like bitter enemies, revere those who uphold them like living bodhisattvas. There, they casually pass the winter; here, they loosely cross the summer. Still more, they speak of the five-part dharma body, waiting within the ninety days' vast mirage to slowly cultivate and attest to it." "Yet even so, if someone should step forward and say, 'How can venerable Taining speak of such small-vehicle views?'—I would simply tell him: 'Three lives and sixty kalpas.'"

解夏日，懸巖知浴率眾善信請上堂。僧問：「臨濟半夏辭黃檗，檗便打，且道意旨如何？」師云：「正令當行。」進云：「某甲半夏到天寧，即今終夏也，去即是？住即是？」師打，云：「也不得放過。」進云：「只此一機，大播天下。」師云：「且喜汝領話。」乃云：「九旬告畢，布袋頭開，去者從去，來者任來，諸法原無定相，愚人特地相乖，但能於一剎那中穿得如來鼻孔，一任山遊南嶽、普請天台，究竟未曾動著芒鞋，恁麼稱功圓果滿，諸佛歡喜道：『奇哉！』不然，且待龍華會裡參彌勒，從頭與汝更加錐。」

惟龍李護法薦嚴，請上堂。乃云：「正覺離名相，隨緣即道場。諸仁者！秪如今日檀越薦親，昨日地府赦罪，且道是正覺離名相耶？是隨緣即道場耶？者裡分析得去，始知罪無實性，赦亦虛名。當人正覺本體原自光明，如十日並照，生死交謝而不變，寒暑迭更以常寧。如此薦親，薦得其正；如此報本，報得其真。只這真正二字，可以繼祖燈、可以維世教，良以凡夫無知，不達自家真正本體，於無生死中妄見生死、於無去來中妄見去來、於無憎愛中妄見憎愛、於無好醜中妄見好醜，既一切妄見，則昏迷失性、垢濁纏身，流轉六道而不知、淪墜三途而不覺。不見古佛有云：『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。』幻既無實性，一切善惡諸業亦當體全空，盡大地豈不是一箇大解脫場？茲者惟龍居士痛念令先嚴生平殺業深重，特請山僧說法以祈澡雪。記得宋時王公韶帥邊時，亦以殺業深重，特請佛印元禪師就上藍說法，元公拈香云：『此香為殺人不眨眼上將軍、立地成佛大居士。』眾稱善，公亦悠然意消。今日天寧則不然，此香為調甫無面目漢，伏願冤業場中成解脫、煩惱海裏得清涼。豈不與元公並駕爭驅於千古上下哉？且正當今日，畢竟生何國土？」乃揮拂子云：「香雲疊疊承雲馭，咫尺蓮邦信可居。」

中秋，示眾。「濃雲積霧已經旬，忽地天拋片月新，雨後舒光當此夜，風前得旨是何人？靈山話，涉吻唇，曹溪指，隔關津，爭似天寧一句親？但得陰霾都掃盡，清光喜見十分真。」

晚參。「諸佛意，祖師禪，釋迦心明似鏡，達磨口直如弦，一大藏教光流東土，千七百則聲振西乾，說頓說漸、說實說權、談照譚用、談要談玄，從頭一一生按過，都盧不值半文錢。天寧不是抑人揚己，亦不是欺聖罔賢，參透其中一句旨，從教鼻孔自遼天。」

歲節，晚參。舉：「昔日僧問鏡清：『新年頭還有佛法也無？』清云：『有。』僧云：『如何是新年頭佛法？』清云：『元正啟祚，萬物咸新。』僧云：『謝師荅話。』清云：『山僧今日失利。』又僧問明教：『新年頭還有佛法也無？』教云：『無。』僧云：『年年是好年，日日是好日，為甚麼卻無？』教云：『張公喫酒李公醉。』僧云：『老老大大，龍頭蛇尾。』教云：『山僧今日失利。』」乃云：「說有說無，盡非新年頭佛法。且道如何是新年頭佛法？」云：「蹴踏人人增意氣，謳歌處處樂昇平。忽有箇漢出來道：『長老大好新年頭佛法。』只向他道：『天寧今日得利。』」

謝士彥伯仲率子請為先嚴體玉居士對靈小參。師揮拂子云：「天以消長為道，人以生死為場，會得原無罣礙，何處不是家鄉？良由不達此理，動念即乖真常，造惡必沉地獄，為善定往天堂，善惡二俱不染，天然本地風光。孝子欲酬罔極，慇勤勸請敷揚，更不尋枝摘葉，直截為汝提綱。亡者靈臺不昧，便請直下承當，且道此後生何地位？」復揮拂子云：「即此便超真淨土，紛紛花雨散天香。」

法雲寺華嚴社成義、偉珍二大德為師本生闍黎請下火。「赤日流金三伏天，蓮車何事忽高遷？縱然竺國清涼在，難慰同人泣斷絃。恭惟本公老闍黎，早年社結華嚴，即俗即真為本事；晚歲身端戒品，成人成己作歸程。謾云足寄鬧藍，袈裟邊全無半點泥水；縱謂身遠丘壑，拄杖頭卻有十分煙霞。都道本固者生必厚，源遠者流必長，豈期法雲方斂跡於此方，而慧日忽移炤於他處？天寧於公法交四載，道契平生，譯經臺畔雖未共龍象參承，大樹堂前早曾作人天軌範，況持己似光風霽月，處人若和氣春風？今者幻緣既滅，真照獨存，且道畢竟得何三昧？」驀以火炬打圓相，云：「從今踏著南詢路，火裡清涼脫體新。」

## 雨山和尚語錄卷第六終