---
title: "雨山和尚語錄 · 住維揚天寧禪寺語四"
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/cmgn10p0t1nnnjl04hmfhsipg"
---

## 雨山和尚語錄卷第八

> Recorded Sayings of Master Yushan, Volume 8

嗣法門人　　記

> Successor Disciples Record

### 住維揚天寧禪寺語

> Residing at Tianning Chan Monastery in Yangzhou

解制日，付法，上堂。問：「聖制告圓，放行一句作麼生道？」師云：「截斷腳跟。」進云：「萬里無寸草，還許學人措足也無？」師云：「天寧一向有公據。」進云：「若不上來，焉知端的？」師云：「且莫草草。」問：「佛祖說不盡底，請師拈出。」師云：「一麟足矣。」進云：「龍生金鳳子，沖破碧琉璃，且道是祥耶？是瑞耶？」師云：「公案現在。」進云：「好音在耳人皆聳，一句當陽萬象輝。」師云：「好為流通。」進云：「堂堂大用頻拈出，爭怪兒孫越格行？」師云：「者一句在上座分上？在山僧分上？」僧作女人拜，云：「伏惟和尚珍重。」師云：「見怪不怪。」問：「大悲千手眼，那箇是正眼？」師揮拂子，云：「看，看。」進云：「多子塔前則且置，五老峰頭事若何？」師云：「與你猶隔津在。」進云：「龍得水時添意氣，虎逢山勢長威獰。」師云：「切忌亂走。」問：「佛佛授受，祖祖相傳，請問和尚傳箇甚麼？」師云：「近前來，向你道。」進云：「恁麼則師子窟中無異獸。」師云：「你做得山僧侍者。」乃云：「祖師心印，狀似鐵牛之機，去即印住，住即印破。風穴老人權衡臨濟宗綱，美則美矣，只是太費週遮。天寧出雲門，腳下只用箇鐵鶻機，去底與一拶、住底亦與一拶，稍知痛癢，便明窗下安排。若是三拶、兩拶不回頭，謹奉一緉草鞋，一任州縣踏白。所以，從上來事殊非草草，若要入室稱真，須是心髓相符始得。試看靈山會上，迦葉一笑投機；少室峰前，神光三拜得旨。古人既有如此榜樣，諸人焉得不努力參承？且的的相傳一句又作麼生道？」眾皆默然，師云：「真獅子兒，善獅子吼。」

> On the day of concluding the summer retreat, the Dharma was transmitted, and the master ascended the hall. A monk asked, "The holy period of retreat has concluded. How should the phrase of 'setting free' be expressed?" The master said, "Cut off at the heels." The monk pressed, "Where there is not a blade of grass for ten thousand miles, is there still a place for this student to set foot?" The master said, "Tianning Monastery has always had its own authority." The monk said, "If I had not come forward, how would I know the truth of the matter?" The master said, "Do not be hasty." Another monk asked, "What the Buddhas and patriarchs could not fully express—please, Master, point it out." The master said, "One scale is enough." The monk pressed, "When the dragon gives birth to a golden phoenix, shattering the azure glass—is this an auspicious sign or a fortunate omen?" The master said, "The case is right before you." The monk said, "A beautiful sound reaches the ears, and all are stirred; a single phrase shines upon all phenomena." The master said, "It is good to spread it widely." The monk said, "The great function is repeatedly brought forth—how can we blame the descendants for transcending the norms?" The master said, "Does this phrase belong to you, or to this mountain monk?" The monk made a woman's bow and said, "I only pray the Venerable Master takes good care." The master said, "See the strange as not strange." Another monk asked, "Great Compassion has a thousand hands and eyes—which one is the true eye?" The master waved his whisk and said, "Look, look." The monk pressed, "Setting aside the matter before the Many-Sons Pagoda, what about the affair on the summit of the Five Elders Peak?" The master said, "You are still separated by a ford." The monk said, "When the dragon enters water, its spirit soars; when the tiger meets the mountains, its ferocity grows." The master said, "Be careful not to wander recklessly." Another monk asked, "Buddhas transmit to Buddhas, patriarchs transmit to patriarchs—what does the Venerable Master transmit?" The master said, "Come closer, and I will tell you." The monk said, "If so, then within the lion's den there are no ordinary beasts." The master said, "You are fit to be this mountain monk's attendant." The master then said, "The mind-seal of the patriarchs is like the mechanism of an iron ox: if you go, it seals you; if you stay, it shatters you. Elder Fengxue, in weighing the principles of the Linji school, did so beautifully, yet it was too elaborate. Tianning, emerging from the Yunmen tradition, employs only an iron falcon's mechanism: whether you go or stay, it gives you a squeeze. If you have even a slight sense of pain or itch, you can arrange matters by the bright window. But if after two or three squeezes you still do not turn back, I respectfully offer a pair of straw sandals, and you may tread freely through the provinces and counties. Therefore, the matter from of old is by no means casual. If you wish to enter the room and be called genuine, your mind and marrow must correspond. Look at the assembly on Vulture Peak, where Mahakashyapa smiled and their minds met; before Shaoshi Peak, where Shenguang bowed three times and attained the essence. Since the ancients left such examples, how can you not strive to study and receive them? And how should the phrase of direct transmission be expressed?" The assembly remained silent. The master said, "True lion cubs, roaring like lions."

晚參。「日可冷，月可熱，眾魔不能壞真說。諸人要知真說麼？拈椎豎拂不是真說，擎叉擊地不是真說，轉語機鋒不是真說，滾毬打鼓不是真說。且畢竟如何是真說聻？」良久，云：「莫道無語，其聲如雷。」

> Evening assembly. "The sun may turn cold, the moon may turn hot, yet no demon can destroy the true teaching. Do you all wish to know what the true teaching is? Raising the staff and holding up the whisk is not the true teaching. Lifting the pitchfork and striking the ground is not the true teaching. Clever dialogues and sharp exchanges are not the true teaching. Rolling the ball and beating the drum are not the true teaching. So then, what after all is the true teaching?" After a long pause, he said: "Do not say there are no words—their sound is like thunder."

泰州恒甫易居士率令嗣元佐請上堂。問：「一句當天，八萬四千生死門永絕。且道如何是當天一句？」師云：「語在言前。」進云：「恁麼則一條拄杖兩人扶。」師云：「你出手看。」進云：「可謂學人添得十分光彩。」師云：「且緩緩。」乃云：「三月春將半，韶華滿帝州，天寧寺前四五百條花柳巷，瓊花觀外二三千座管絃樓，參玄上士行腳高流，何必朝遊檀特、暮宿羅浮？即今滿眼滿耳煙花爛熳，遍塵遍剎風雨颼飀，都是如來藏裏收。便恁麼去，一聞不再聞，觀音披衣得座；一見不再見，曼殊高枕無憂。更說甚將錢買餬餅？放下手卻是饅頭，都落儂家第二籌。且道如何是第一籌聻？」揮拂子，云：「玉樹槎牙天賜種，生來全不計春秋。」便下座。

> In Taizhou, layman Yi Hengfu, accompanied by his son Yuanzuo, requested the master to ascend the teaching seat. He asked, "A single phrase that reaches heaven cuts off forever the eighty-four thousand gates of birth and death. Tell me, what is that phrase that reaches heaven?" The master said, "The meaning lies before words." The questioner pressed, "If so, then one walking stick is supported by two people." The master said, "Show me your hand." The questioner replied, "This truly adds great brilliance to this student." The master said, "Take it slow." Then he continued, "Midway through the third month of spring, the splendor of the season fills the imperial city. Before Tianning Temple, four or five hundred lanes of blossoms and willows; outside Qionghua Pavilion, two or three thousand towers of music and song. For those who seek the profound and the wandering ascetics of high attainment, why must one travel to Zhante by day and lodge at Luofu by night? Right now, before your eyes and in your ears, the brilliance of spring fills the senses; throughout the dust and across the realms, wind and rain rustle and howl—all are gathered within the treasury of the Tathagata. If you go forth like this, hearing once without needing to hear again, Guanyin dons her robe and takes her seat; seeing once without needing to see again, Manjushri rests at ease without worry. What need is there to speak of buying pancakes with coins? Put down your hand, and it becomes a steamed bun—all fall into my second move. Now tell me, what is the first move?" He waved his whisk and said, "A jade tree, gnarled and rugged, a gift from heaven, lives without ever counting the springs and autumns." Then he descended from the seat.

晚參。「釋迦不出世，達磨不西來，實情好箇太平時節，風以時、雨以時，種麻得麻、種荳得荳，設若須彌山跳入諸人鼻孔裏，又將甚麼出氣？」良久，云：「一總將作死馬醫。」

> Evening assembly. "If Shakyamuni had not appeared in the world, and Bodhidharma had not come from the West, truly it would have been a peaceful era. Winds would come in their season, rains in their time. Plant hemp, and you reap hemp; plant beans, and you reap beans. But if Mount Sumeru were to leap into your nostrils, how would you breathe?" After a long pause, he said, "Treat them all as dead horses to be cured."

結夏日，行白上座請上堂。問：「人天普集，仰聽雷音，猊座已登，請師垂示。」師云：「巢知風，穴知雨。」進云：「恁麼則太山頂下瑞雲騰起也。」師云：「過山尋蟻跡，能有幾人知？」問：「古人云：『石火莫及，電光罔通。』除此二途，未審天寧如何為人？」師云：「譬似閒。」進云：「學人總不恁麼。」師云：「別有長處，不妨拈出。」進云：「出頭天外看，誰是我般人？」師云：「謾誇好手。」僧便喝，師便打，乃云：「祖佛用不到處有生機，一路人若踏著，管保不蹈釋迦老子三千年前故轍。有般漢不解自家作活，纔聞箇踞菩薩乘、修寂滅行，便向長連床上塞耳藏睛，如七村裏土地相似。若只與麼，少室一宗流傳豈到今日？尋常向諸人道：盡大地是箇解脫場，一任隨緣放曠、任性逍遙，任他龍蛇混雜、凡聖同居，他各各具有一副天地、一副日月、一副胸襟、一副作略，不消護生用殺，自然頭頭合妙、處處歸宗。天寧從不將禪道佛法攪人肚腸，便恁麼絕商量，大家搖扇乘風涼。」擊拂子，下座。

> On the day of the summer retreat, the senior monk Xingbai requested an assembly. He asked: "Humans and heavenly beings have gathered, eagerly awaiting the thunderous Dharma voice. The lion throne has been ascended; please, Master, bestow your teaching." The Master said: "The nest knows the wind; the burrow knows the rain." The monk pressed: "If so, then auspicious clouds are rising from the peak of Mount Tai." The Master said: "Crossing the mountain to search for ant tracks—how many can truly know?" Another asked: "The ancients said, 'Sparks from a stone cannot be grasped, lightning flashes cannot be caught.' Apart from these two paths, how does Tianning Monastery guide people?" The Master said: "It's as if it's of no concern." The monk said: "This student does not understand it that way." The Master said: "If you have another strength, by all means, bring it forth." The monk said: "Looking out from beyond the heavens, who is like me?" The Master said: "Do not boast of being skilled." The monk shouted. The Master then struck him. The Master then said: "Where ancestral Buddhas cannot reach, there is a vital path. If a person treads upon it, they are assured not to follow the old tracks of old man Shakyamuni from three thousand years ago. There are some who do not understand how to work for themselves. As soon as they hear about 'abiding in the bodhisattva vehicle' or 'cultivating the practice of cessation,' they plug their ears and close their eyes on the long meditation bench, like the earth spirits in the seven villages. If it were only like this, how could the Shaolin lineage have been transmitted to this day? I often tell everyone: the entire great earth is a field of liberation. Freely follow conditions and be expansive, follow your nature and be carefree. Let dragons and snakes mingle, ordinary and sage dwell together. Each and every one possesses their own heaven and earth, their own sun and moon, their own mind and heart, their own way of doing. There is no need to protect life or employ killing; naturally, every point is wondrous, every place returns to the source. Tianning Monastery has never stirred up people's guts with Chan doctrines or Buddha Dharma. Just like this, beyond discussion, let's all fan ourselves and enjoy the cool breeze." He struck the whisk and descended from the seat.

端午日，見龍李護法仝母趙太君為和尚慶誕，請上堂。問：「向日藏身北斗，今辰座擁南山，一眾當筵，請師垂範。」師云：「出頭天外看。」進云：「恁麼則山河匪其久，日月匪其明也。」師云：「搆不著。」僧禮拜起，云：「麈尾拂開機外旨，杖頭點出劫前春。」師云：「且過一邊。」乃云：「打從空王如來，便留下這箇符印，今日入到山僧手裏，要依樣畫葫蘆去也。」乃以拂子作書字勢，云：「五月五日午時書，佛見法見盡消除，如是則不用德山先鋒、臨濟殿後，自能廓清祖域、奠安禪鼎，於後五百歲說甚靈鍾於威音那畔、秀發於今世門頭？所以云：得者不輕微，明者不賤用。試看即今榴火噴千山紅燄，蒲劍揮萬里清風，可謂時至而理自彰矣。且道：諸仁即今又如何受用？」良久，復揮拂子，云：「此時若蹉過，餘日定難逢。」便下座。

> On the Dragon Boat Festival day, Dharma Protector Li and his mother, Lady Zhao, invited the Master to the hall to celebrate the birthday of the Buddha. A monk asked, "In the past, you hid yourself in the Northern Dipper; today, you are seated amidst the Southern Mountains. The assembly is gathered before you—please, Master, bestow your guidance." The Master said, "Look beyond the heavens." The monk pressed further, "Then, are mountains and rivers not eternal, and the sun and moon not bright?" The Master replied, "You cannot grasp it." The monk bowed, rose, and said, "With a whisk, you sweep away meanings beyond the ordinary; with a staff, you point to the spring before time began." The Master said, "Set that aside for now." Then he continued, "Since the time of the Primordial Buddha, this seal has been passed down. Now that it has come into my hands, I must follow the pattern and draw the gourd." He made a writing gesture with his whisk and said, "On the fifth day of the fifth month, at the noon hour, all views of Buddha and Dharma are dissolved. Thus, there is no need for Deshan to lead the charge or Linji to guard the rear. One can naturally clear the ancestral realm and stabilize the Chan tradition. In the next five hundred years, what need is there to speak of the spiritual bell from beyond the sound of creation or the flourishing of wisdom in this present age? Therefore, it is said: Those who attain do not take it lightly; those who understand do not misuse it. Look now—the pomegranate flowers blaze like fire across a thousand mountains, and the calamus leaves wave like swords in the breeze for ten thousand miles. Truly, when the time arrives, the principle reveals itself. But tell me, how will all of you here and now make use of it?" After a long pause, he waved his whisk again and said, "If you miss this moment, the rest of your days will be hard to encounter." With that, he descended from the seat.

晚參。「稱提從上來事……」驀拈拄杖云：「惟有這廝最直截。所以黃檗如是直截用、臨濟如是直截悟，降此以下盡是摘葉尋枝、埋沒先宗者。今日天寧直截用去也，還有向直截處承當者麼？」良久，云：「要會無多子佛法。」以拄杖一時旋風打散。

> Evening assembly. "To speak of the matters passed down from the masters above..." Suddenly lifting his staff, he said: "Only this fellow is most direct. That is why Huangbo used it with such directness, and Linji awakened with such directness. Those who came after them merely pluck leaves and search among branches, burying the ancestors' lineage. Today, Tianning Monastery will also use it directly. Is there anyone who can bear this directness?" After a long pause, he said: "If you wish to understand, the Dharma is not many things." With his staff, he swept them all away in a single whirlwind.

次日，晚參。「昨夜拄杖子向諸上座前弄一下險，今日斂跡藏威，依舊在山僧手裏，有時扶過斷橋水，伴歸明月村，猶是尋常受用。記得汾陽和尚有云：『識得拄杖子，一生參學事畢。』諸仁即今還有識得拄杖者麼？」智悅眾云：「請和尚放下著。」師便放下，智云：「相隨來也。」師云：「這一堂師僧棒合是悅眾喫。」便歸方丈。

> The next day, during the evening assembly, the master said: "Last night, the staff performed a risky move before all of you venerable ones. Today, it withdraws its traces and conceals its power, yet remains in my hands as always. Sometimes it helps me cross the broken bridge over the water, and accompanies me back to the village under the bright moon—still an ordinary, everyday experience. I recall Master Fenyang once said, 'If you truly recognize the staff, your entire journey of practice is complete.' Venerable ones, is there anyone here today who recognizes the staff?" Zhiyue, the assembly leader, said: "Please, Master, put it down." The master then put it down. Zhiyue said: "It follows along." The master said: "The whole assembly of monks here deserves a beating, and it is the assembly leader who should receive it." Then he returned to his quarters.

晚參。乃卓拄杖一下，云：「秪這箇為解脫之本，亦生死之源，有會得者出眾相見。」眾無對，師云：「諸人既已吝慈，山僧不免自道去也。」復卓一下，云：「向這裏一見不再見，豈不是解脫之本？向這裏一見復再見，豈不是生死之源？然這猶是諸方老宿掉下不用底伎倆，若是出格衲僧到來，又作麼生相待？」良久，擲下拄杖，云：「看我眉毛有幾莖。」僧問：「萬法歸一，一歸何處？」師云：「看腳下。」僧禮拜，師打，云：「依然是箇漆桶。」僧問：「言前薦得，猶是滯殼迷封；句下精通，未免觸途狂見。請問和尚：如何是第一句？」師云：「我向你道，早落第二句。」僧云：「和尚今日敗缺。」師云：「甚麼處見得？」僧擬議，師便打。僧問：「三不是，畢竟如何即是？」師云：「有是即有非。」僧云：「如何是無是無非的句？」師云：「近前來，向汝道。」僧進前，師打，云：「獅子咬人，韓盧逐塊。」

> Evening assembly. He struck his staff once and said, "This very thing is the root of liberation, and also the source of birth and death. If anyone understands, step forward." The assembly had no reply. The master said, "Since you all are reluctant to show compassion, this mountain monk cannot avoid speaking for himself." He struck his staff again and said, "To see it here once and never again—isn't that the root of liberation? To see it here once and see it again—isn't that the source of birth and death? Yet this is still an old trick discarded by masters elsewhere. If an exceptional monk were to arrive, how should he be received?" After a long pause, he threw down his staff and said, "Look how many hairs are in my eyebrows." A monk asked, "All phenomena return to one; where does the one return to?" The master said, "Look under your feet." The monk bowed. The master struck him and said, "Still a lacquer bucket." A monk asked, "To grasp it before words are spoken is still to be stuck in the shell, lost in the seal. To master it within the phrase is still to encounter wild views along the way. May I ask the master: What is the first phrase?" The master said, "If I tell you, it’s already the second phrase." The monk said, "The master is exposed today." The master said, "Where do you see it?" The monk hesitated. The master struck him. A monk asked, "‘Not this, not that, not both’—after all, what is it?" The master said, "If there is ‘this,’ then there is ‘that.’" The monk said, "What is the phrase of neither ‘this’ nor ‘that’?" The master said, "Come closer, and I’ll tell you." The monk stepped forward. The master struck him and said, "The lion bites the man; the dog chases the clod."

因事，晚參。「佛有佛眼，鬼有鬼眼；佛有佛心，鬼有鬼心。大眾！要識佛眼、佛心麼？即今正大光明者是；要識鬼眼、鬼心麼？即今姦險詐偽者是。或有箇出來云：『大小天寧話作兩橛。』但向他道：『我秪要據款結案。』」

> Due to some matters, the evening assembly was held late. "The Buddha has the Buddha's eye and the Buddha's heart; ghosts have the ghost's eye and the ghost's heart. Everyone! Do you want to know the Buddha's eye and the Buddha's heart? They are precisely what is upright and radiant right now. Do you want to know the ghost's eye and the ghost's heart? They are precisely what is deceitful, treacherous, and false right now. Perhaps someone will come forward and say, 'You, Tianning, are splitting your words into two parts.' Just reply to them, 'I only intend to settle the matter according to the facts.'"

晚參。「佛寶、法寶，切忌別處尋討。」驀豎拄杖，云：「容顏甚奇妙，豈不是佛？」復卓一下，云：「光明遍十方，豈不是法？與麼則僧寶分上原自具足也，因甚不肯承當？」良久，遂擲下拄杖，云：「秪為分明極，翻令所得遲。」

> Evening assembly. "The Jewel of the Buddha, the Jewel of the Dharma—do not search for them elsewhere." Suddenly raising the staff, he said: "The countenance is wondrous indeed—is this not the Buddha?" Then striking it once, he said: "Light illuminates the ten directions—is this not the Dharma? Thus, the Jewel of the Sangha is inherently complete within each of you. Why are you unwilling to accept it?" After a long pause, he threw down the staff and said: "Precisely because it is so clear, attainment is delayed."

晚參。「一雨普滋，三草二木悉皆潤澤，且道無陰陽地上生箇甚麼？若也知得，不用深耕穊種，非其種者鋤而去之。且畢竟如何是無陰陽地？」一云：「看腳下。」一云：「七賢女被我勘破。」一云：「風吹不透，雨打不濕。」一云：「分付來多少時也？」一云：「黑荳未生芽。」一云：「寸草不生。」師顧侍者曰：「分付直歲，來日不得普請。」

> Evening meditation assembly. "A single rain nourishes all; the three grasses and two trees are all moistened. Now, tell me, what grows on the land without yin and yang? If you know, there's no need for deep plowing or dense sowing—what is not of its kind, weed it out. So, after all, what is the land without yin and yang?" One said: "Look under your feet." Another said: "The seven virtuous women have been seen through by me." Another said: "Wind cannot blow through it, rain cannot wet it." Another said: "How long has it been entrusted?" Another said: "The black beans have not yet sprouted." Another said: "Not a single blade of grass grows." The master turned to the attendant and said: "Tell the work supervisor that tomorrow there will be no general work duty."

師仝眾玩月次，問大眾云：「正當恁麼時如何？」一云：「胡來胡現，漢來漢現。」一云：「某甲不在明白裏。」一云：「大家在這裏。」一云：「伏惟和尚珍重。」一云：「放下著。」僧問師，師云：「不是衲僧分上事。」僧云：「如何是衲僧分上事？」師云：「月落後相見。」又僧如前問，師云：「我鈍置你猶可，你鈍置我太煞。」

> The master and the assembly were enjoying the moonlight together when he asked the crowd, "What about right at this very moment?" One said, "When a barbarian comes, a barbarian appears; when a Han comes, a Han appears." Another said, "I am not in the realm of understanding." Another said, "We are all here." Another said, "May the Venerable Master take good care." Another said, "Let go of it." A monk asked the master, and the master said, "This is not a matter for a patch-robed monk." The monk asked, "What is a matter for a patch-robed monk?" The master said, "We'll meet after the moon has set." Another monk asked the same question as before, and the master said, "It's fine if I am dull and hinder you, but it's too much if you are dull and hinder me."

普請，示眾。「寶山既到莫空回，昔聞其語，未見其人，而今驗在目前也。雲門普擊著知歸底，許伊是箇俊快禪流。若是三敲兩打不回頭，怎免天寧道箇鈍置？」

> The assembly is gathered, and the master addresses them. "Since you've reached the treasure mountain, don't return empty-handed. I've long heard these words, but never met the person—until now, I see it verified right before my eyes. Those who, upon hearing Yunmen's universal strike, know where to return—I allow them to be counted as sharp and swift Zen practitioners. But if, after three strikes and two blows, they still don't turn back, how can they avoid Tianning's judgment of being dull and stuck?"

早參。僧問：「三頓痛棒，意旨如何？」師云：「現成公案。」又僧出，師云：「狗子無佛性話，你作麼生會？」僧云：「現成公案。」師云：「學語之流。」僧擬議，師云：「賊身已露，何必枷杻？」乃舉：「昔日佛眼和尚示眾云：『山僧今日與諸仁同參一箇真善知識去』。良久，便下座。」師云：「佛眼老人可謂赤心片片，但不合引人向良久處著倒。天寧今日亦與諸仁仝參一箇真善知識去。」驀豎拄杖，云：「巍巍乎！惟天為大；蕩蕩乎！民無能名焉。」

> Morning assembly. A monk asked, "What is the meaning of the three heavy blows with the stick?" The master said, "It's a ready-made case." Another monk came forward. The master said, "How do you understand the saying 'A dog has no Buddha-nature'?" The monk said, "It's a ready-made case." The master said, "You're just parroting words." The monk hesitated. The master said, "The thief's body is already exposed—why bother with shackles?" Then he brought up an example: "In the past, Elder Foyan addressed the assembly, saying, 'Today, this mountain monk will join all of you in paying respects to a true good teacher.' After a long pause, he stepped down from the seat." The master said, "Elder Foyan could be said to have a heart of pure sincerity, but he shouldn't have led people to get stuck in that long pause. Today, Tianning will also join all of you in paying respects to a true good teacher." Suddenly raising his staff, he said, "How majestic! Only Heaven is truly great; how vast! The people can find no words to describe it."

晚參。「心不是佛，智不是道，當頭突出無毛鷂，等閒沖破太虛空，歸來落得場好笑。且道笑箇甚麼？」良久，云：「笑他壁觀老胡做人全沒孔竅。」

> Evening session. "The mind is not Buddha, wisdom is not the Way. A featherless hawk suddenly bursts forth, casually tearing through the vast emptiness, then returns—and all we get is a good laugh. So tell me, what’s so funny?" After a long pause, he said: "Laughing at that old bearded foreigner wall-gazing, not a single clue to his name."

晚參。「安禪不必須山水，滅卻心頭火自涼。秪如心頭火作麼生滅？」一云：「惜取眉毛。」一云：「用滅作麼？」一云：「罔象到時光燦爛，離婁行處浪滔天。」一云：「人平不語，水平不流。」一云：「莫妄想。」一云：「知是般事便休。」一云：「自己肚皮自己畫。」僧請師代，師云：「要頭便砍將去。」又云：「山僧今日被你勘破。」

> Evening meditation: "For serene practice, you need not seek mountains and waters—when the fire in your mind is extinguished, coolness naturally follows. But how is this fire of the mind to be extinguished?" One master said: "Cherish your brows." Another said: "Why even speak of extinguishing?" A third said: "When formlessness arrives, light blazes; when clarity departs, waves surge to the sky." Another said: "When a person is calm, they speak little; when water is still, it does not flow." One said: "Do not indulge in thoughts." One said: "Know it for what it is, and let it rest." One said: "Draw your own belly yourself." A monk then asked the master for his own commentary. The master replied: "If you need a head, cut it off and take it." Then he added: "Today this mountain monk has been seen through by you."

六月十四夜茶話。「三伏苦炎蒸，實情難回互。雲堂坐榻溫，翻思林下步。縱有趙州茶，徒然成露布。良哉先聖言，光陰莫虛度。」

> June fourteenth, evening tea talk. "The dog days scorch with bitter heat— This truth is hard to deny. Our meditation hall's seat grows warm, And I long for a walk beneath the trees. Even if we had Master Zhao’s tea, It would only become a useless notice. How fine the ancient sage’s words: ‘Do not waste time, do not let it pass in vain.’"

新方丈據室，師拈拄杖卓一下，云：「此處最吉祥，過去諸佛向這裏轉大法輪，直得天垂玉蕊、地湧金蓮。山僧既隆聖種，須紹門風。」復卓拄杖一下，云：「今日法輪已轉、門風已紹，現前諸仁若道得箇接手句，譬如一燈燃百千燈，燈燈無盡。且入室安居畢竟如何指南？」復卓拄杖，云：「此真法界，一切無礙，我今安居，得大自在。」

> The new abbot entered the meditation hall. The master struck his staff once and said: "This place is most auspicious. All Buddhas of the past have turned the great Dharma wheel here, causing jade blossoms to fall from heaven and golden lotuses to rise from the earth. Since the mountain monk has exalted the sacred lineage, he must uphold the school’s tradition." He struck his staff again and said: "Today, the Dharma wheel has been turned and the tradition upheld. If any of you present can speak a word of succession, it will be like one lamp lighting a hundred thousand lamps—lamp after lamp, without end. But as we now enter the chamber and settle in peace, how shall we truly guide you?" He struck his staff once more and declared: "This is the true Dharma realm, where all things are unhindered. I now dwell here in peace, attaining great freedom."

進新方丈日，拈花二位和尚率李都諫、闔府眾護法請上堂。乃云：「有祖以來，便打成這箇根基、開成這箇保社，天地未分、未有生佛名字以前，早已盡情結契，分付諸仁了也。只貴箇同德、同心、同聲、同氣底相與建法幢、立宗旨，未為難事。不然，獨掌那能得鳴？獨樹何由成林？所以妙吉祥恒白鷲嶺之椎、顛普化常推滹沱之轂，是謂龍吟雲起、虎嘯風冽者也。」驀拈拄杖卓一下，云：「試看這一片地，自晉義熙間謝太傅捨宅為寺以來，屈指歷一千三百餘年，雖時有盛衰而道無升降，其間住持者、贊勷者皆代不乏人。逮至明末，法席中衰，晉殿唐宮雖復巋然，而孚上座、鐵覺嘴之高風凌夷至極。國朝初，我師翁來自雲門，乃經其始。未幾，以法席交付先師，先師茹荼戮力一十八年，而殿堂庖湢一一周圓，獨方丈一案未果其願。嗚呼！便於丙午正王示寂矣。比時師翁尚在，得訃曰：『天寧當時我只一過手耳，其恢弘擴大之功皆巨長老之力，但山門衝要難乎其繼矣。』師翁之言歷歷猶在耳也。後之嗣席者，不體師翁之心而私其心，遂致法席荒寒，可勝扼腕。不肖樗散之材，承諸檀護遴選住持，而及區區入院以來，雖殿堂樓閣為之一新，遠近喧傳，僉謂山埜之功，那知同門、拈花二大師贊翊之力居多？今方丈落成，復承率諸大檀護揮金辦供，命陞此座，可謂久要不忘先師之囑者也。雖然，飲水貴知源，得地貴識脈，苟淵源有據、血脈無虧，則人人腳跟下明如杲日、寬若太虛，何在捨己之田、芸人之田，然後為得哉？若要此後有憑，傳之永永，幸有五山和尚為之證明在。」遂卓拄杖，下座。是日，天童老祖忌日，北來、上方、福隆、鏡湖、拈花五位和尚皆在。

解夏，上堂。「纔過九夏，忽到三秋，此日炎蒸歇滅，連朝風雨颼飀，聖制已云滿，解開布袋頭。增上慢儔，去則任去；善良賢衲，留則終留。留底，不要你空手把钁；去底，須會他步行騎牛。此是今時樞要，亦為上古徽猷。如不然也，直饒五湖浪跡、四海萍遊，踏破鐵鞋無用處，徒然累得雪盈頭。」

晚參。舉：「昔日馬祖同西堂、百丈、南泉翫月次，祖云：『正當恁麼時如何？』堂云：『正好供養。』丈云：『正好修行。』南泉拂袖便行。祖云：『經歸藏，禪歸海，惟有普願獨超物外。』」師驀喝一喝，云：「除卻華山陳道士，何人不帶是非行？」

中秋，示眾。舉：「昔日南泉和尚翫月次，僧問云：『何時得似這箇去？』泉云：『王老師二十年前亦恁麼來。』僧云：『即今作麼生？』泉便歸方丈。」乃云：「何時得似這箇去？薦得分明成死句。二十年前恁麼來，而今古殿長青苔。作麼生歸方丈？有口秪堪懸壁上。老南泉一句玄，不須重向天邊討，玉兔沉來話始圓。」

結制日，師昂西堂同汪廣涵居士請上堂。僧問：「爐韝洪開，頓令頑金起色；鉗錘大展，直教塵鏡生光。四眾雲臻，如何指示？」師云：「一槌便就。」進云：「伯牙琴已撥，幾箇是知音？」師云：「瞞大眾不得。」進云：「望中盡是英靈客，鞭影何勞這一施？」師云：「謾誇好手。」僧便喝，師云：「這是臨濟底，與你有甚麼交涉？」進云：「人天眾前且放過一著。」師云：「大似持缽不得。」問：「古德云：『不疑言句，是為大病。』秪如世尊不說、迦葉不聞，正恁麼時作麼生疑？」師云：「罕遇知音。」進云：「恁麼則劍為不平離寶匣，藥因救病出金瓶。」師云：「與世尊、迦葉有甚交涉？」進云：「金風吹玉管，若箇是知音？」師便打，僧顧左右云：「大眾一齊高著眼，莫教錯過目前機。」師云：「賺了也。」問：「九旬把住牢，關水洩不通。請問和尚：如何是把住句？」師云：「大家在這裏。」進云：「身心一如，身外無餘，放行一句又作麼生？」師云：「後五日看。」進云：「就中收放憑師手，還許學人和也無？」師云：「許。」僧便喝，師云：「一釣便上。」問：「西來大意則不問，今朝結制一句作麼生道？」師云：「眉毛撕結。」進云：「可謂精金若不經爐冶，怎得光華徹底新？」師云：「道著。」進云：「無位真人還假煆煉也無？」師打，云：「少這一棒不得。」問：「四大本空，五蘊非有，請問和尚制向甚麼處結？」師云：「杜撰長老。」進云：「怎柰公案現在？」師云：「適來猶自可，而今更郎當。」進云：「是何心行？」師云：「因甚話頭也不識？」僧便喝，師便打，進云：「棒頭點出無生眼，燦破乾坤亙古今。」師云：「料掉沒交涉。」問：「和尚鉗錘固是妙密，秪如百撥不轉底漢來有何方便？」師云：「且居門外。」僧進語：「糊塗。」師打，云：「我若不打你，兩堂大眾笑去在。」問：「如何是函蓋乾坤句？」師云：「你是漳泉福建僧。」進云：「如何是截斷眾流句？」師云：「這裏無你措足處。」進云：「如何是隨波逐浪句？」師云：「東去西去，一任上座。」進云：「千峰勢到嶽邊止，萬派聲歸海上消。」師云：「閒言語。」進云：「鵝言爭似鳳？蛛巧不如蚕？」師云：「無棒到你喫在。」居士問：「如何是的的西來意？」師云：西來有甚麼意？進云：「半夜日頭上，當午月正明。」師云：「杜撰不少。」乃云：「行腳高士擔囊挈缽，撥草瞻霜，遶四天下行腳。」驀豎拄杖，云：「秪為不知這箇落處，所以驅馳決擇。」乃卓拄杖一下，云：「今日覿露現前也，諸仁盡知盡見，且作麼生說箇決擇底道理？有者道：『識得拄杖子，一生參學事畢，是決擇處。』又云：『涉水登山，全得他力，是決擇處。』若只與麼，何異水中撈月、空裏採花？天寧見處也要諸人共知，況值聖制初開，若存一毫吝惜，豈不孤負諸人一緉草鞋？」復卓一下，云：「看，看！直得森羅萬象徹下孤危，大地山河通上險絕，釋迦有手攀攬不著，達磨有眼傍觀有分，惟許上無攀仰、下絕己躬底衲僧向天地未生、未有生佛名字以前一逴逴得便恁麼去，似地擎山，不知山之孤峻；如石含玉，那識玉之無瑕？雖然如是，忽若須彌山𨁝跳入你眼睛裏，香水海騰沸入你耳朵裏，若向這裏道得箇脫體句，一任平山翫月、梅嶺吟風；其或未然，且向三條椽下、七尺單前與你眉毛撕結一上。」下座。

晚參。「今朝二七之八，露柱卻也省發，特地去問燈籠：『箇事本來條直，禪和子因甚反打葛？怛波斯吒心肝，偏向樹頭攀；舜若多鼻孔，卻于地下穵。』燈籠聞之，燥得火出，齊來啟白方丈。山僧云：『是者夥顛倒眾生，教我有甚麼法？』」

晚參。「闡提有佛性，不虛是箇闡提；狗子無佛性，非實是箇狗子。狗子非實，堪與佛祖為師；闡提不虛，到底自救不了。紫湖門下畜得底來，也道上取人頭、中取人心、下取人足，擬議則喪身失命。正恁麼時，還有避得底麼？」僧出便喝，師打云：「性命也不炤顧。」又僧問：「大地無寸土，和尚教大眾挑箇甚麼？」師云：「瞞卻幾多人？」僧禮拜，師云：「將謂是箇衲僧。」問：「覿面相逢事若何？」師云：「你合喫我手中棒。」僧擬議，師便打。問：「蠢動含靈俱有佛性，因甚趙州道狗子無佛性？」師云：「我愛趙州道得親。」僧云：「南泉斬貓兒，意旨如何？」師云：「刀頭有眼。」僧擬議，師打云：「照顧性命。」

晚參。「禪不禪，道不道，三寸舌頭胡亂掃。小南當日有此作略，而今法久成弊。天寧不然，禪是禪，道是道，珍重舌頭莫亂掃。何故？近來王令稍嚴，不許攙行奪市。」

冬至日，明慧、遠閒、古鑑三上座丐徐州歸，請上堂。問：「一陽初起事如何？」師云：「萬象騰輝。」進云：「恁麼則無根草發千秋色，枯木花開劫外春。」師云：「又添一重好彩。」問：「暑往寒來，陰消陽長，且道拄杖子還有消長也無？」師云：「莫作埜狐精見解。」進云：「五百人善知識作恁麼語話？」師云：「罕遇知音。」進云：「能為萬象主，不逐四時凋。」師云：「你做得傅大士奴。」進云：「不得壓良為賤。」進語稍遲，師打云：「已遲八刻。」問：「眼蓋乾坤即不問，口吞佛祖事如何？」師云：「你有如是作略那？」僧便喝，師云：「是眼蓋乾坤？是口吞佛祖？」進云：「一任和尚分疏。」師云：「鼓粥飯氣師僧。」進云：「大善知識還有這箇在。」師便打，乃云：「一陽來復，萬象騰輝，那邊不許夜行，君子道長；這邊投明須到，小人道消。赤肉團上伐鼓考鐘，要問古佛與露柱相交是第幾機？寂子速道，當下出得陰界，一任拽占波與新羅鬥額，南嶽共天台撞彩，說箇燭明千里象，暗室老僧迷，猶存解路，那堪慈明老漢弄出三分鬼，畫符便榜，向僧堂前稱楊稱鄭？若到天寧，棒未許他喫在。何以故？不見道：陽氣發來無硬土，六管飛灰書雲枝。筆誰不解拈？向虛空裏書箇上大人，許你橫塗豎抹，誑惑閭閻，現前一眾盡是正因行腳底飽叢林，能向枯木上糝些子花，不惟老胡有望，亦表宗社有人。若是三點兩點不回頭，怎免山僧道箇漆桶不快？」

說沙彌戒日，拈花和尚率眾檀信請上堂。問：「高沙彌不登壇，盧行者不剃髮，如何是戒？」師云：「優波離尊者笑你。」進云：「坐斷十方，迥超物外，如何是定？」師云：「莫向鬼窟裏作活計。」進云：「出海驪珠光燦爛，塵沙草木盡生輝，如何是慧？」師云：「擊碎驪珠來相見。」進云：「一鏃破三關，大千惟隻眼。」師云：「大眾笑你。」問：「三壇大戒即不問，格外玄機願垂指示。」師云：「冬不寒，臘後看。」進云：「與麼則一句曲含千古調也。」師云：「似則似，是即未是。」進云：「秪為分明極，翻令所得遲。」師云：「自知較一半。」問：「禪律並行即不問，昔日拈花事若何？」師云：「迦葉師兄笑口開。」進云：「納敗缺不少。」師打，云：「何不領話？」問：「五篇七聚佛所說，一句臨機試道看。」師云：「無暇荅你這話。」進云：「佛法如大海，因甚不荅話？」師打，云：「隨語生解。」進云：「料且難瞞大眾。」師云：「癡人棒打不死。」問：「一念不生，萬法無咎，還喚得金剛寶戒麼？」師云：「疑則別參。」問：「古人云：『第一句中薦得，堪與佛祖為師。』如何是第一句？」師云：「頂門撾毒鼓。」進云：「『第二句中薦得，堪與人天為師。』如何是第二句？」師云：「天寧垂手來多少時也？」進云：「『第三句中薦得，自救不了。』且道過在甚麼處？」師云：「自家驗取。」進云：「佛與眾生原不異，只為分明路更賒。」師云：「有甚麼交涉？」僧一喝，師便打，乃云：「我有一機，瞬目視伊；若還不會，別喚沙彌。可笑仰山老乘虛接響，聞恁麼道，便云：『閑師弟會得祖師禪也。』阿剌剌，若到天寧門下，驅烏也未許伊在。然非惟香嚴些些小視不足以曠發群動，直饒靈山會上目淨修廣，如青蓮底老阿師等閒一瞬，直得山河大地、草木叢林悉放寶光，那知拖到如今尚成流布？由是觀之，反不若現前一夥新學沙彌，不用視伊，人人聲前得旨；何勞別喚，箇箇句下知歸？黑漆缽盂要伊承受、黑漆袈裟要伊奉持，謂是禪也，孤負波離尊者；謂是戒也，埋沒迦葉師兄。須知這裏有舉一全該、得大無礙底一著。諸仁若也不信，少間伐鼓考鐘，齊到僧堂前驗取。」便下座。

師一晚仝眾坐香，值散餅次，乃示眾云：「超佛越祖之談，雲門道箇餬餅。雖則家常茶飯，諸仁但不得囫圇吞卻。若是箇咬得破的，始知他一句中百味具足。且問諸仁：如何是百味具足底句？」一云：「隨家豐儉。」一云：「我這裏沒閒家具。」一叉手向前云：「也不較多。」一云：「吾無隱乎爾。」一云：「和尚也須親嘗過始得。」一云：「三十年不少鹽醬。」一云：「若知滋味則禍事。」一云：「一點瞞他不得。」一云：「苦瓜連根苦，甜瓜徹蒂甜。」皆不愜師意。眾請師代，師云：「分付與典座。」

臘八，圓菩薩戒日，法宗上座請上堂。問：「尸羅妙法今日告圓，末後一機請師拈出。」師云：「謹慎缽袋子。」進云：「依而行之又作麼生？」師云：「許你是箇信心比丘。」進云：「雲在嶺頭閒不徹，水流澗下太忙生。」師云：「與尸羅有甚交涉？」進云：「誰人知此意？令我憶南泉。」便歸眾，師云：「直得叫屈有分。」問：「若人識得心，大地無寸土。且道揚州瓊花種在甚麼處？」師云：「多虛不如少實。」進云：「恁麼則祖席重興施法雨，明星閃爍絕群疑。」師云：「不勞這一句。」進云：「某甲禮拜有分。」師云：「念汝遠來，且放過一頓。」問：「獅子哮吼時如何？」師云：「驚殺你。」僧便喝，師云：「這是野干鳴。」進云：「獅子窟中無異獸。」師便打。問：「釋迦成道則不問，未審天寧將何法要示人？」師云：「在天成象。」進云：「末後靈山拈花，迦葉微笑，又且如何？」師云：「在地成形。」進云：「後來阿難問迦葉云：『世尊傳金襴外，別傳何物？』當時一呼一應，畢竟明甚麼邊事？」師云：「難兄難弟。」進云：「可謂當陽惟許克家子，不許遊人來問津。」師云：「與你猶隔津在。」進云：「是何心行？」師云：「分明舉似諸方。」乃舉：「昔日釋迦於正覺山前夜睹明星，豁然大悟，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。』」乃喝一喝，云：「這老漢寐語作麼？不見達磨自西天來，秪要覓箇不受惑的人？爾諸大德果能自成自立，縱饒盡十方虛空移來掌上，不消一捏粉碎，更有甚南斗六、北斗七翳汝眼睛？故法眼大師一生平只教人仍舊去去。若仍舊，則眼不顧他位裏、腳不踏他位裏；果是知音，天下衲僧始得無過。雖然，秪如鐘聲披起鬱多羅，是仍舊？不是仍舊？如向這裏道得一句，阿難陀持缽去、菩薩子喫飯來，不著問人，一一自知落處。」驀拈拄杖卓一下，云：「上來已為這老子三番羯磨也。諺語有云：打草蛇驚，打水魚痛。爾現前諸仁還有懼佛見、法見如酖毒者麼？天寧要問你：智慧德相是甚麼破草鞋？寧可赤腳不著最好。久立眾慈，伏惟珍重。」下座。

立春日，聖玉上座仝劉達宇居士請上堂。問：「春回大地，萬物咸新，未審庭前柏樹子還屬新舊也無？」師豎起拂子，云：「祖師猶在。」進云：「恁麼依然還是舊時人，不改舊時行履處？」師云：「者便是上座見處。」進云：「常恨春歸無覓處，不知轉入此中來。」師云：「香山佳句不勞拈出。」進云：「今日因齋慶讚又作麼生？」師云：「少停食堂裏驗取。」進云：「玉曆已頒天下遍，歌謠處處樂昇平。」師云：「江西、湖南少你不得。」問：「一塵纔起，大地全收，新春已到，因甚枯木無花？」師云：「後五日看。」進云：「還許一眾瞻仰也無？」師云：「許。」進云：「如何是瞻仰處？」師云：「大似不帶眼來。」乃云：「釋迦雪山冷坐，徹骨稱貧；彌勒鬧市酣眠，通身賣富。通身賣富底與他下載，徹骨稱貧底與他上載，諸仁要識上載麼？」驀豎拂子，云：「以有下劣寶几珍御。要識下載麼？」遂擲下拂子，云：「以有驚異黧奴白牯。然這猶是教開蒙兒順朱底說話，若是箇珍服全拋、御飯亦吐底，直饒釋迦、彌勒到來，亦轉他向背後立，方顯大丈夫兒天然氣概。即今還有天然氣概庇麼？」揮拂子，云：「但願春風齊著力，一時吹入我門來。」便下座。

聖玉上座請茶話。舉：「昔日大慧老人住徑山，因超然居士設粥，上堂云：『超然居士設粥，供養一堂龍象，喫了掛起缽盂，好箇西來榜樣。』」乃云：「大慧老人榜樣，好箇榜樣，未免有些做作。天寧則不然，聖玉上座設茶，供養合院龍象，喫了各各歸堂，切忌裝模作樣。何以故？從來少室兒孫，不用一些伎倆。」

元旦茶話。「新年頭佛法，古人說有說無，俱成話墮。天寧則不然，或有人問：『如何是新年頭佛法？』只向他道：『仍舊去。』云：『既是新年頭佛法，因甚道仍舊去？』『須知遠煙浪，別有好商量。』」

解制日，泰州劉忠赤居士率孫若淵請上堂。問：「把住也，乾坤失色；放行也，瓦礫生輝。乾坤失色則且止，正當解制事如何？」師云：「緊峭草鞋。」進云：「恁麼則人人猶角虎，箇箇若飛龍去也。」師云：「忽然有人打算九十日飯錢又作麼生？」進云：「有意氣時添意氣，不風流處也風流。」師云：「且信一半。」問：「因齋慶讚則不問，放行把住事如何？」師云：「豈有與麼事？」進云：「怎柰目前何？」師云：「試道看。」進云：「大鵬欲展摩霄翼，誰顧崩騰六合雲？」師云：「俊快衲僧。」乃云：「好箇囫圇世界，無端被他夥老榾檛扭，捏得七花八裂。都道結也上古風規、解也今時樞要，不知洪濛未判、世界未形，還有這箇消息也無？天寧今日只得曲順時宜。汝諸人各有一緉草鞋，雖則東去西去，向萬里無寸草處去，然非那邊不居空界、這邊不踏今時，那能擺手出長安，一一合他古轍？不見祖師道：還鄉盡是兒孫事，祖父從來不出門。伶俐禪和若諳此旨，則古今天地依舊山河，不曾移易一絲毫許，更有甚妙高山頂峻、百城煙水寬而不收歸腳下？雖然，童子南詢則且置，且道德雲比丘即今在甚麼處？」良久，云：「覿面若無宗正眼，回頭只見舊煙嵐。」

元宵日，勝玉上座請上堂。問：「舉揚古佛家風，決斷今時公案，如何是天寧為人句？」師云：「待你腳跟點地即向汝道。」進云：「概栗橫肩不顧人，直入千峰萬峰去。」師云：「甚麼處是你住處？」僧擬議，師以杖拄之，云：「速道，速道。」進云：「蒙師法施沾群品，恩大難酬此日機。」師云：「八刻。」乃云：「十五日以前，荒城雪尚滿；十五日以後，大野春猶寒。正當十五日，節屆元宵，火樹與冰花競彩；時逢稔歲，星燈共月燭爭輝。笙歌叢裏，普門圓通大啟；朱紫場中，曼殊境界全彰。是即是，因甚聞聲悟道、見色明心，雲門老子又肯諾不得全？」驀喝一喝，云：「貪他一粒米，失卻半年糧。」

安東悉容上座領奉山夏居士請上堂。僧問：「啐啄同時則不問，石火電光事若何？」師打，云：「徒勞著眼。」僧便喝，師又打，僧又喝，師云：「猶嫌少在？」僧拜起，云：「洎合放過。」師連打趁，乃云：「達磨西來，直指人心，見性成佛，不道他不是繼祖傳燈底人，但不得向我衲僧門下過。何故呢？不見道：『金屑眼中翳，衣珠法上塵，己靈猶不重，佛祖是何人？』各各頂天立地丈夫兒，肯受你塗污？天寧今日要問這老臊胡：你道直指人心，且道心是何顏？見性成佛，畢竟性作何色？試一一為我指出看，若指不出，好搥腳折。雖然，忽有箇倔強禪和出來道：『大小天寧抑人太過。豈不聞：道火燒著口，道水何曾沾著唇？若是箇向那邊透過、這邊行履底，任是魔宮鬼國尚且安居，酒肆茶坊亦常措足，豈是你把纜放船、抱橋柱洗腳得底？』山僧聞之，更不與他論今論古、說短說長，只將請法檀供奉他一分。且道是賞伊？罰伊？具眼道流試揀辨看。」

到吳陵吉光菴，萬佛會諸善人請示眾。「水之南，山之北，最吉祥地堪結屋。中有苾芻用意勤，相率同人禮萬佛。不向他求不己求，通身已證蓮花國。文殊慧，普賢福，總在一心兩具足。儼然一會在靈山，不愧如來真眷屬。我似梵志老還鄉，鬢髮衰兮頭顱白。謂是昔人非昔人，粗拳好與攔胸築。伏願在會諸善人，各各證取本面目。」庵在北山寺傍。

祈晴早參

「久雨不晴，陸地波生，雲門一劄，力挽千鈞，直得風伯雨師退身三舍，曦和靈曜光益十分。爾諸人前廊下、後架上，幸自不曾濕腳，有甚麼乾爆爆的見惠些子？」眾無語，遂大喝一喝，云：「孟八郎漢，夢裏惺惺，分明日卓午，猶謂打三更。」

晚參

「佛法大有，只是牙痛。古人恁麼道：作賊人心虛。天寧今日牙雖痛，只是沒有佛法。若信得極，管保一員無事道人。忽有個出來問：『諸人浩浩地商量，天寧因甚麼卻沒有佛法？』只向他道：『道泰不傳天子令，時清休唱太平歌。』」

## 雨山和尚語錄卷第八終