---
title: "雨山和尚語錄 · 住昭易極樂禪院語"
description: "雨山和尚语录上思说是清代禅宗典籍由禅师雨山所著。该书成于清代禅宗发展期反映了当时禅林的思想与实践。内容主要为雨山和尚的上堂说法机缘问答及禅修开示旨在引导学人明心见性。其语言简练直指人心承继临济宗风在佛教禅宗史上具有重要地位是研究清代禅宗思想及实践的重要文献对后世禅修者具有深远的指导意义。"
url: "https://rushiwowen.co/en/r/cmgn10vd31o51jl045ssg6hdn"
---

## 雨山和尚語錄卷第十一

> Rain Mountain Monk's Sayings, Volume 11

嗣法門人　　記

> Successor Disciples Record

### 住昭易極樂禪院語

進院日，監院元吉同徐、戎兩山主請上堂。問：「如何是極樂境？」師云：「人天雲擁。」進云：「如何是極樂人？」師云：「宇宙眉橫。」進云：「只得瞻之仰之。」師云：「且放過一著。」僧便喝，師便打。問：「慈旆已出天寧，法幢方豎極樂，且道還有去來相也無？」師豎拂子，云：「向這裏定當。」進云：「即今寶座高登，金湯畢至，一眾佇聽雷音。」師云：「有耳者聞。」進云：「恁麼則現在釋迦尊，補處待彌勒也。」師云：「我鈍置你猶可，你鈍置我太煞。」問：「託足天寧，現身極樂，兩不相違，一音演說。即今大眾雲臻，請和尚說。」師云：「春風解凍百花抽。」進云：「一音演說蒙師指，隨類得解是何人？」師云：「瞞得阿誰？」進云：「有心用處還成錯，無意求時卻宛然。」師云：「恐不相當。」進云：「毘婆尸佛早留心，直至如今不得妙。」師連打，云：「也怪我不得。」乃云：「夫極樂境界，不待撥塵而見，只此庵臨野水、座近高城，煙波浩渺，明明不落今時；廛市諠譁，的的還存太古。一見不再見，直下迥脫塵根；一聞不再聞，就中了無途轍。故盤山和尚有云：『可中學道，似地擎山，不知山之孤峻；如石含玉，那識玉之無瑕？若能如是，名真出家，豈待千生煉行、百劫薰修，證無量聖身，方謂之神通游戲、淨佛國土？』諸兄弟！若以法眼觀，則無俗不真；若以世眼觀，則無真不俗。茲者，山僧赴此方檀護耆舊之招，特借此作箇小歇場，與諸公相見。且道：相見底事作麼生？」遂豎拂子，云：「覿面若無青白眼，還如𮭗𮭗守空池。」

> On the day of entering the temple, the monastery steward Yuanji, along with the two mountain masters Xu and Rong, invited the Master to ascend the hall. A monk asked: "What is the realm of Ultimate Bliss?" The Master said: "Clouds of humans and gods gather round." The monk continued: "What is a person of Ultimate Bliss?" The Master said: "Eyebrows stretched across the universe." The monk said: "Then we can only gaze up in awe." The Master said: "Let that matter pass for now." The monk then shouted, and the Master struck him. Another asked: "The banner of compassion has already left Tianning, and the dharma flag is just now raised at Ultimate Bliss. Tell me, is there any coming or going?" The Master raised his whisk and said: "Settle it right here." The monk said: "Now the jeweled seat is high, the protectors all assembled, the crowd awaits the thunderous voice." The Master said: "Those with ears will hear." The monk said: "Then it is the present Shakyamuni, with Maitreya waiting to succeed." The Master said: "I may put you off a bit, but you put me off greatly." Another asked: "Taking refuge at Tianning, manifesting at Ultimate Bliss—the two do not conflict, one voice proclaims the teaching. Now the great assembly gathers like clouds, and we beg the Master to speak." The Master said: "Spring wind melts the frost, a hundred flowers sprout." The monk said: "The one-voice teaching is received through your guidance—who is it that understands according to their kind?" The Master said: "Who could be fooled?" The monk said: "Deliberate effort becomes error; without seeking, it appears naturally." The Master said: "I'm afraid that doesn't quite hit the mark." The monk said: "Vipashyin Buddha long ago took heed, yet even now the wonder is not attained." The Master struck him repeatedly and said: "Don't blame me for that." Then the Master said: "The realm of Ultimate Bliss need not be seen by wiping away dust. This very place—the hut by wild waters, the seat near the high city, misty waves vast and boundless, clearly not falling into the present; the bustling market's clamor, still truly preserving ancient simplicity. Seeing once, not seeing again—immediately free from the defiled senses; hearing once, not hearing again—within it there is no path or trace. Thus Master Pan Shan said: 'If one can study the Way in this, it is like the earth bearing up a mountain, unaware of the mountain's solitary steepness; like a stone containing jade, not knowing the jade's flawlessness. If you can be thus, this is called truly leaving home. Why wait for a thousand lives of practice, a hundred kalpas of cultivation, to realize the countless sacred body, and only then call it spiritual play and purifying the Buddha-land?' Good brothers! If you see with the dharma eye, then nothing mundane is not true; if you see with the worldly eye, then nothing true is not mundane. Now, this mountain monk, responding to the invitation of the patrons and elders of this region, takes this place as a small resting spot to meet with you all. Tell me—what is this matter of meeting?" Then he raised his whisk and said: "If before your very eyes you lack the blue and white eyes, you're still like a heron guarding an empty pond."

結制日，友鳳徐山主請上堂。問：「選佛場開，象龍蹴踏，妙密鉗鎚，請師施設。」師打，云：「驗在目前。」進云：「可謂一棒迥超千聖旨，法筵緇素盡知音。」師云：「還覺頂門痛麼？」進云：「若不上來，焉知端的？」師云：「今日打著一箇也。」進云：「若然，大家出隻手，扶起破砂盆。」師云：「直須珍重。」問：「九旬聖制今日結，其中有不受結底，和尚又作麼生？」師云：「那怕甕中走卻鱉？」進云：「片雲橫海嶽，來去任縱橫。」師云：「莫打陳爛葛藤。」進云：「列祖門庭從此建，誰人不仰上頭關？」師云：「即今列祖在什麼處？」僧便喝，師云：「鼓粥飯氣。」問：「未白椎已前，學人未措一詞，請師荅話。」師云：「患聾作麼？」進云：「即今學人現問，請師再荅。」師云：「猶要第二杓惡水。」進云：「學人不恁麼問，請師亦不恁麼荅。」師打，云：「杜撰禪和，如麻似粟。」乃云：「邗上冬方解，昭陽春又結，累他行腳流，碌碌無休歇，彼此互相參，畢竟誰了徹？有般杜禪和，嘵嘵恣饒舌，盡道靈山話月、曹溪指月，本地一段風光，天然不假言說，山僧大笑斯人，何似認龜作鱉？佛法與麼流通，正眼定遭驢滅，那知從上來事，諸聖不許漏泄？苟非打破牢關，觀世音菩薩將錢買胡餅，放下手來，焉知卻是塊生鐵？」良久，云：「參。」

> On the first day of the summer retreat, the monastic Youfeng of Xu Shan requested the Master to ascend the hall. A monk asked: “The Bodhimanda for selecting Buddhas has opened, elephants and dragons stomp about. The mysterious and secret hammer—may the Master display it.” The Master struck him and said: “The test is here before your eyes.” The monk continued: “One blow, indeed, far surpasses the intent of a thousand sages. Both clergy and laity here know its tone.” The Master said: “Do you still feel pain on the crown of your head?” The monk said: “If I had not come forward, how could I know the true end of it?” The Master said: “Today I’ve hit one.” The monk said: “Then let everyone lend a hand and help lift up the broken earthenware pot.” The Master said: “Take good care of yourselves.” Another monk asked: “The ninety-day holy retreat is now finally concluded. Is there anyone not bound by its end? What, Master, would you say to that?” The Master said: “Are you afraid a turtle might slip out of the jar?” The monk said: “A lone cloud stretches over seas and peaks—coming and going, it freely roams.” The Master said: “Don’t drag out old, worn-out vines.” The monk said: “The threshold of the patriarchs is henceforth established—who does not look up to the crucial gate above?” The Master said: “Right now, where are the patriarchs?” The monk gave a shout. The Master said: “You’re just blowing the steam from a bowl of rice porridge.” Another monk asked: “Before the wooden striker was sounded, I had not yet spoken a single word. Please, Master, answer my question.” The Master said: “Why are you pretending to be deaf?” The monk said: “Now I am asking. Please answer again.” The Master said: “Still crying for a second ladle of foul water.” The monk said: “Since I did not ask it that way, please do not answer that way.” The Master struck him and said: “Fabricated Chan people are thick as hemp and dense as millet.” Then the Master said: “Winter just ended at Han, and spring retreat touches the sun in Zhaoyang—so it burdens wandering monks, bustling without rest. Each seeks the other for exchange, yet who truly finds the thorough end? Then there are those habitual Chan bluffers who make endless noise with clever tongues. They all say, ‘At Vulture Peak, the moon was discussed; at Caoxi, the moon was pointed to.’ The native scenery of this very place—naturally such, not dependent on words. But the mountain monk just laughs at these folks—how like mistaking a turtle for a soft-shelled turtle! If the Dharma flows on in such a way, the true eye will surely be annihilated by donkeys. How would they know that what is passed down from above was never leaked by the sages? Unless you shatter the vital gate—Guanyin Bodhisattva buys a sesame cake with coins and lets it go—how could you know it’s actually a lump of raw iron?” After a long pause, he said: “Investigate!”

龍珠監院心水師暨慶菴上座領眾信請上堂。問：「祖意教意即不問，堂奧中事是如何？」師云：「待你入得堂奧即向你道。」進云：「即今已入，和尚又作麼生？」師云：「話墮也不知。」進云：「甚麼處是學人話墮？」師便打。問：「臨濟宗乘即不問，極樂家風事若何？」師云：「水鳥樹林悉演真乘。」進云：「此猶是門庭施設。」師云：「幾多人錯會？」僧便喝，師云：「還當得家風事麼？」僧擬議，師便打。問：「目前一機，請師速道。」師云：「罕遇知音。」進云：「過山尋蟻跡，能有幾人知？」師云：「你是第一箇。」僧便喝，師云：「落在山僧圈繢裏。」乃云：「春山疊亂青，春水漾虛碧，手攬不及，眼見則親。曼殊老子界外橫身，觀音大士寰中匿跡，說箇聞聲悟道、見色明心，其柰句滯則嶽立摩空，源迷則雲橫遍埜。」卓拄杖，云：「南泉大師來也，說道：『三世諸佛不知有，黧奴白牯卻知有。』諸仁若辨端倪，天下衲僧始得無過。」拽拄杖，下座。

> The abbot of Longzhu Temple, Chan Master Xinshui, along with the senior monks, led the assembly of lay believers to request a formal Dharma talk. A monk asked: "I won't ask about the meaning of the patriarchs or the teachings, but what is the matter within the inner sanctuary?" The master said: "Wait until you enter the inner sanctuary, then I'll tell you." The monk continued: "I have already entered now—what would you say?" The master said: "You don't even realize you've fallen into a verbal trap." The monk asked: "Where exactly have I fallen into a verbal trap?" The master struck him. Another monk asked: "I won't ask about the Linji lineage, but what is the style of the Pure Land tradition?" The master said: "The water, birds, and trees all expound the true teaching." The monk said: "That's still just the external display." The master said: "How many people misunderstand this?" The monk let out a shout. The master said: "Can that measure up to the family style?" The monk hesitated, and the master struck him. Another monk asked: "A single opportunity before our eyes—please speak quickly." The master said: "Rare to encounter one who truly understands." The monk said: "Searching for ant tracks across the mountain—how many could know?" The master said: "You are the first." The monk shouted. The master said: "You've fallen into my trap." The master then said: "Spring mountains pile up in layered green, spring waters ripple in vast emptiness. You cannot grasp them with your hands, but seeing them with your eyes is intimate. Manjushri, the old man, stretches his body beyond the world; Guanyin, the great being, hides his traces within it. To speak of hearing sound and awakening to the Way, or seeing form and realizing the mind—if your words stall, they stand like a mountain piercing the sky; if the source is lost, clouds spread across the wild." He struck his staff on the ground and said: "Great Master Nanquan has arrived, saying: 'The Buddhas of the three times do not know it, but the black ox and the white buffalo do know it.' If you can discern the difference, then all the monks under heaven will be free of fault." He dragged his staff and descended from the seat.

師在昭易極樂禪院，受虞山趙讓卿山主暨闔邑檀護耆舊請，住三峰清涼禪院上堂。問：「三峰祖席，繼美惟師，即今以何法示人？」師云：「人從蘇州來，不得常州信。」進云：「舒光遠映三峰秀，法雨溥沾大地春。」師云：「且道虞山還肯點首麼？」進云：「大眾證明，學人禮拜。」師云：「毫釐有差，天地懸隔。」問：「昭易纔駐錫，琴水又征車，為是神通？是法爾？」師云：「待到三峰向你道。」進云：「恁麼則杖頭一滴水，到處盡成霖。」師云：「卻被你道著。」僧禮拜，云：「大眾記取這佳話。」師云：「莫浪流傳。」乃云：「山前一片田地，祖翁分付來多少時也？腳下兒孫賣來買去，縱未動著絲毫，然要合原本契書，必須有箇驗處。諸人要識驗處麼？」卓拄杖一下，云：「此是我三峰老祖向折竹聲邊悟得的。既悟矣，猶慮學者滯在一悟，不明從上綱宗，故不惜茹荼戮力，力起臨濟七百餘年已墜之緒，復見於今日。昔人謂挽世之功不在禹下，豈虛語哉？極樂固是腳下孫子，但才慚譾劣，德愧荒涼，乃辱高賢召以典席。當此時也，祖山是重，身命為輕，況當惡紫奪朱之日、鄭聲亂雅之時？若不與原本契書上打箇花押，則何以仰慰吾祖力挽綱宗之苦心？」復卓拄杖一下，云：「即今花押已打，且向去的事又作麼生？」良久，云：「暫辭邗水波中月，旋臥虞山頂上雲。」便下座。

啟大悲期，同學月大師率眾信請上堂。「大悲菩薩有千手，大丈夫兒誰不有？」遂喝云：「住！住！說到不如行到，眼親莫若手親。繩床角果然過得淨瓶來，籌室中不妨付與鈯斧去。如是，則咳嗽吐氣乃無漏真智，掄拳鼓掌為無礙淨光，何必三十二應、十四無畏方謂之救苦尋聲之妙智力哉？」驀以拂子擊香几，云：「今日圓通門大啟，諸人苟能向聲塵裏捉敗普門，善法堂前許你標名第一；如或不爾，撞著道伴交肩過，則錯過伊不少。」

純智禪德同顧元卿、征天如二居士請上堂。「契經云：『知一切法即心自性，成就慧身不由他悟。』」乃呵呵大笑曰：「這老漢合取口作恁麼語話，縱饒你成就慧身如杲日麗天，正眼觀來猶是階下漢，而況夾山所云九烏射盡，一翳猶存，一箭墮地，天下黑暗之語，欲窺其門限又安可得？」驀以拂子畫一下云：「畫斷古人多年葛藤。拱極臺不覺𨁝跳上天，揚聲高叫曰：『大人具大見，大智得大用。』山僧遂按下雲頭與之授記。且道授記箇甚麼？」復揮拂子云：「君王自神武，駕馭總英雄。」

祈晴日，濟之上座率徒允證暨眾信請上堂。問：「智悲雙運的人，未審還有憎愛也無？」師云：「能愛人，能憎人。」僧拂坐具云：「恁麼則掀倒禪床去也。」師云：「莫孟浪好。」僧便喝，師打云：「已在言前。」進云：「這老漢猶作主在。」師又打。問：「聲鐘伐鼓，四眾雲臨，曲彔高登，合談何事？」師云：「雲有出山勢。」進云：「一句當天，十方坐斷，未審拱極臺得何三昧巍巍不動？」師云：「水無投澗聲。」進云：「就中忽有箇迥脫根塵、了無途轍的漢出來道箇，不審和尚又作麼生？」師云：「莫便是上座麼？」進云：「古殿豁開清晝永，昭易門外幾重春？」師云：「念言語漢。」乃云：「春寒料峭，怨煞天公，全日酸風颯颯，昨宵苦雨濛濛，夾岸桃花紅未吐，長堤芳草綠先豐。左顧右盼，人人頂門上七穿八穴；仰觀俯察，箇箇腳跟下百匝千重。參玄士，太朦朧，不向目前明實際，卻於象外覓虛空，那知諸佛心宗不存語默，祖師大意寧在西東？且道在什麼處？」遂揮拂子，云：「一掃煙雲俱淨盡，試看紅日正當空。」

四義禪人領邵明吾、徐霖生、張羅萬三居士請上堂。問：「若論第一義諦，早已一椎粉碎，敢請全提格外，以副請法之誠。」師云：「眼裏從來不著砂。」進云：「此猶是尋常秪對。」師云：「想上座會這話不得。」進云：「某甲今日無端遭一杓水潑。」師拈拄杖，云：「莫怪麤疏。」進云：「請和尚合取口。」師打，云：「討棒喫作麼？」問：「經云：『惟此一事實，餘二即非真。』如何是此事？」師云：「南地竹兮北地木。」進云：「滿目是英靈，幾人逞好手？」師云：「你試露爪牙看。」僧便喝，師打，云：「原來是箇叫街漢。」舉：「古德云：『識得一，萬事畢。』」驀以拂子畫一畫，云：「這箇是一，諸仁作麼生識？若向這裏道得箇脫體句，不惟去離泥水，亦且活人眼目；如或機不離位，未免墮在毒海，不去威音那畔認湛湛無依底為本有家鄉，則來今世門頭目靈靈不昧底為本來面目，那知無依無欲始是能仁？且畢竟作麼生的的道得箇脫體句，俾先宗無忝、後學有依？」遂喝一喝，云：「釋迦老子是什麼爛冬瓜？」

淨然尼上座領眾道侶請上堂。淨然尼上座問：「咨和尚！萬法歸一，一歸何處？」師云：「腳頭腳底。」尼禮拜，師云：「何不進語？」尼云：「如是，如是。」師云：「且緩緩。」舉：「乾峰和尚示眾云：『千波競湧，乃文殊境界；一亙晴空，為普賢床榻。』這老漢鼓盡唇皮，只成箇念話社家。須知極樂這裏，千波競湧只在目前，一亙晴空不離當下。且道文殊、普賢畢竟在什麼處？」遂揮拂子，云：「莫對曾參問曾晢，從來孝子諱爺名。」

悅賢維那同了然大德領秦郵眾信請上堂。問：「和尚終日陞堂所說法要，未審是毒藥？是醍醐？」師云：「將謂我孤負汝。」進云：「一句當天，八萬門永絕生死。」進語稍遲，師云：「牙根猶帶生澀在。」問：「昭易駐錫春將半，為人一句是如何？」師云：「天無私蓋，地無私載。」進云：「一雨普潤去也。」師便打。問：「場開選佛則不問，極樂家風事若何？」師云：「梵音嘹喨沖霄漢。」進云：「秪如不行德山號令、不展臨濟旌旗，出格人來如何相見？」師云：「我今日退身有分。」進云：「大眾記取這一轉。」師云：「且道山僧肯你？不肯你？」僧無語，師便打，乃云：「果是箇一口吞盡三世諸佛底，不用逞舌劍唇鋒，自然奠安禪鼎、光耀祖燈。況諸仁盡是宗門宿將，七事五位則不問你，且道空劫已前是誰作主？有向這裏通得箇姓字來，許你當下超出陰界；若也纔涉吻唇，平地上盡是礙膺之物，那能擺手出長安？直饒三生作國王底道箇寂子，速道已是喪車後懸藥袋了也。且道交鋒祖域中畢竟誰稱好手？」良久，云：「金鏃慣調曾百戰，鐵鞭多力恨無讎。」

乾仁、祖印二大德仝姚居士請上堂。問：「黧奴白牯還解拖犁拽耙也無？」師打，云：「這畜生五歲尚使不得。」進云：「恁麼則耕翻大地去也。」師云：「一任𨁝跳。」僧便喝，師復打。問：「沙場失策則不問，重整戈矛事若何？」師云：「老僧今日打退鼓。」進云：「陷虎之機，不勞拈出。」師云：「伶俐衲僧難瞞。」僧禮拜，云：「今日某甲罪過。」師打，云：「只有先鋒，且無殿後。」乃舉：「汾陽昭祖一日拈拄杖示眾云：『識得拄杖子，一生參學事畢。』汝諸仁聞恁麼道，如出寒谷、登春臺，是即固是，要且利與害俱。當時若道箇轉身句，庶免諸仁坐在平地上。今日不肖遠孫要將勤補拙，與昭祖圓話。」乃拈拄杖卓一下，云：「識得拄杖子，家國興盛，野老顰蹙；不識拄杖子，家國喪亡，野老安怗。若解如是，老僧有過；不解如是，闍黎無功。或有箇孟八郎衝前道：『迅速鋒鋩，猶是鈍漢，萬里無雲，青天猶在。討甚閒工夫論過論功？』山僧聞之，決不拒之於門墻之外。何以故？芻蕘之言，聖人擇焉。」

白衣庵慈光耆宿率眾檀越請上堂。「從上來事，而今有本可據，少室一宗庶幾不致寂寞。汝現前一眾盡是飽叢林……」驀拈拄杖卓一下，云：「若向這裏得箇入處，俊哉！謂似白衣拜相，那知山門前一對石獅子據定不肯點首，乃款款地道：『悟即不無，怎柰落在第二頭？』」遂大喝一喝，云：「纔有第一，便有第二，佛法卻落數量，何以契合先宗？有般的更道：積代簪纓，暫時落魄。未免猶存語路，尚不能搆他船子語脈，況我臨濟門下三要印開朱點窄，未容擬議主賓分？所以古人云：『諸仁既得箇入頭處，須求箇出頭處；若不得箇出頭處，諸人盡是太平寰宇坐底痴頑，那能橫按莫邪全正令、廓清祖域哉？』即今雨散雲收、風恬浪靜，畢竟原始要終，如何說箇保任底事？」良久，云：「但將飯向無心碗，自有人提折腳鐺。」

修己、文智二上座領眾信請上堂。問：「三要印開朱點窄，未容擬議主賓分。如何是先照後用？」師云：「看你納敗。」「如何是先用後照？」師云：「打了結案。」「如何是照用同時？」師打，云：「也放你不得。」「如何是照用不同時？」師云：「放待冷來看。」進云：「照用已蒙師指示，末後一句是如何？」師云：「今日無暇打得你。」問：「如何是真佛？」師云：「破草鞋。」「如何是真法？」師云：「赦到也。」「如何是真道？」師云：「腳頭腳底。」「如何是第一句？」師便打。「如何是第二句？」師又打。「如何是第三句？」師連棒打趁。乃云：「一代時教，看來是甚麼破草鞋？大丈夫兒終不依他作解，有時奮喝散白雲的氣概、有時操打破虛空的鉗鎚，不惟三賢膽戰、十地魂驚，即使釋迦老子到來，也須趁向他方世界，到此方稱得箇不受惑的人。而今兄弟問真問假、問一問二，大似三家村打口令相似，問到十成盡屬所依，譬如水母以蝦為目，游泳江海，何曾有自由分？不見昔日城東老母與佛同生，生平不欲見佛，後來雪竇道：『他雖是箇女流，宛有丈夫作略。』諸兄弟！且那裏是他丈夫作略處？到這裏要見城東老母則易，要見雪竇則難，苟非解脫世出世間法縛，那能權衡佛祖、眼目人天？所以道：佛法中迷卻多少人，世法中悟卻多少人。諸仁！要識佛法中迷的麼？出身猶可易；要識世法中悟的麼？脫體道應難。且道極樂恁麼提唱，還稱他黃面頭陀意也無？」遂揮拂子云：「知恩深處報恩深。」

本虛上座領眾檀越請上堂。問：「法筵乍啟，法戰當陽，學人按劍上來，請師亞鎗相待。」師云：「山僧沒者閒工夫。」進云：「也不得詐敗。」師云：「卻被你看破。」僧禮拜，云：「今日某甲罪過。」師云：「要且不契老僧意。」進云：「自有傍觀者清。」師云：「且放你一頓。」乃云：「有佛處不得住，無佛處急走過。趙州老漢拈得眼睛，失卻鼻孔。若是塵中識得天子，百草頭薦取老僧底，就地拾將明月去，光非照境；入山推出白雲來，境亦非存。直饒光境俱忘，猶未是伊安身立命處在。」驀拈拂子，云：「看今日極樂轉拂子歸山河大地去也。盡十方世界，若天仙、人畜、草木、叢林，無一不歸掌握，更有甚丘山非重、羽毛非輕，而不一一知他落處？是知佛具正遍知、善逝、世間解，會得底，事同一家。秪如今朝水恬風靜，昨日浪急湍高，且道是神通耶？法爾耶？」良久，云：「也不出雪峰道底。」

智悟禪人領登瀛沈居士為室許氏誕日，請上堂。「須彌南畔、香海東頭中有一句子，亙古亙今從無一人道破，只因年深月久，知他是擲地金聲？是敲空玉響？」驀拈拄杖，卓一下，云：「多道這廝親從那邊來。語以智慧，則滄海難量；語以壽量，則虛空莫載。以至位天地、育萬物，莫不皆承他力。且道他是阿誰？到這裏，直饒牙如利劍、口似血盆的達磨，盡力也只道得箇不識，何況舞文鬥智之夫？要窺其半面，焉可得乎？故古人喻如萬古碧潭空界月則固是也，且道再三撈摝始應知，畢竟誰是其人？」良久，擲拄杖，云：「直下來也，急著眼看。」便下座。

李景元居士同室薦亡，請上堂。「一切聖凡，皆共此心。心也者，廣大如法界，究竟若虛空。但形文彩，即屬染污；不形文彩，黧奴白牯背一面古鏡，燈籠露柱有萬里神光，一一天真、一一靈玅，何往而不自得？良以一切眾生情塵錮蔽、識鎖難開，由是自昧衣珠，頓忘家寶。譬如龍遊滄海，不知水為性命；鳳翥青霄，那識空是家鄉？繩床上老榾檛，左提右挈，要得一箇半箇高跨白牛出大火宅，還如星中揀月。今日若不當陽曉示，迷子何以知歸？」驀拈拄杖，云：「還見麼？」復卓一下，云：「還聞麼？聞見既分明，且道是箇甚麼？直下見得，各各頂門上如十日並照，當薦諸亡靈能諦信不疑，我今為汝保任此事，終不虛也。」

純智、清徹、常湧三上座領眾信請上堂。舉：「昔雲巖禪師問道吾和尚曰：『大悲菩薩用這許多手眼作麼？』吾曰：『如人半夜背手摸枕子相似。』晟曰：『我會也。』道吾曰：『汝會處作麼生？』晟曰：『遍身是手眼。』道吾曰：『道則太煞道，只道得八成。』晟曰：『和尚作麼生？』道吾曰：『通身是手眼。』」乃云：「看這兩箇瞌睡漢，青天白日寐語不了，任你通身是、遍身是，要且未夢見觀世音菩薩手眼在，況劑限之以數量，佛法卻成流布。今日或有人問：『觀世音菩薩用這許多手眼作麼？』但向他道：『救苦尋聲。』『大小極樂原來只在這裏？』只云：『慈悲之故。』既是慈悲之故，且道觀音菩薩即今在什麼處？」遂震聲喝一喝，云：「圓通門大啟，何事隔雲泥？」下座。

徐山主領河垛孫宗泗護法同男佳保請上堂。問：「上大人夢裏惺惺，秪見活牌樓招手、拱極臺點頭，一齊道極樂院裏今日有齋，不審通會橋有甚長處把斷要津？」師云：「虎豹文章天上有，麒麟頭角世間無。」進云：「秪如老長汀挾一條憨布袋，拖拖拽拽，泥水通身，且道他節文在甚麼處？」師云：「誰知貴種自天生？」進云：「長街短巷拈向一邊，萬仞峰頭請師直指。」師云：「你退身有分。」進云：「暫看風物猶推轂，靜聽春音吼若雷。」師云：「念言語作麼？」乃云：「門外春將半，山房總不知，可憐拄杖子，暗裏自抽枝。諸仁要識抽的枝麼？」驀拈拄杖卓一下，云：「長者自長，短者自短，如玉樹遠噴天香，似蘭叢廣宣地瑞，所以此地長發其祥，普令瞻仰取足者各得如意受用，直饒汾陽識得底難言入室，芭蕉用得底未許登堂，直下洞見根源，自然不存枝葉。」復卓拄杖一下，云：「雪竇和尚來也，道諸仁能如是信解、如是長養、如是成就、如是圓融，不生法相，則一枝枝根盤三界，一葉葉普蔭九天，吾將斫額望之。」便下座。

## 雨山和尚語錄卷第十一終