---
title: "古尊宿語錄 · 上堂示眾"
description: "古尊宿语录由宋代僧人賾藏主编纂，是一部汇集唐宋时期禅宗高僧语录的重要典籍。该书收录了马祖道一、百丈怀海、黄檗希运等数十位著名禅师的言行开示，内容涵盖公案、机锋、法语等，生动展现了禅宗直指人心的教学风格。作为研究唐宋禅宗思想的第一手资料，古尊宿语录不仅记录了临济宗、沩仰宗等各派祖师接引学人的珍贵对话，更体现了禅宗不立文字、教外别传的特质。这部语录与景德传灯录并称为宋代两大禅宗文献，对后世禅学发展影响深远，是了解中国禅宗历史与思想的核心经典之一。"
url: "https://rushiwowen.co/en/r/cma8zkcwf0atzib04h0fpeifd"
---

師開堂拈香云。西天二十八祖．唐土六祖．過去聖人。盡得傳衣付法。至唐代六祖之後。得道者如稻麻竹葦。不傳其衣。只傳其法。皆以香為信。今日一瓣香為什麼人通信。某甲雖不言。大眾已委悉。爇此一炷香也。　僧問。師唱誰家曲。宗風嗣阿誰。　師云。山連嵩嶺。地近洛川。　問。和尚開堂於此日。先將何法報君恩。　師云。撑天拄地。　云。君恩如此。祖意如何。　師云。分明領話。　問。如何是佛。　師云。卭州多出九節杖。　云。謝師指示。　師云。莫作答佛話會。　却問。如何是祖師西來意。　師云。九里江上望舶船。　云。意旨如何。　師云。市舶亭前人不識。　問。寶劒未出匣時如何。　師云。在匣裏。　云。出匣後如何。　師云。放汝一線道。僧禮拜。師便打。

> The master opened the ceremony, raised incense, and said: "The twenty-eight patriarchs in the West and the six patriarchs in the land of Tang—all these past sages attained the transmission of the robe and the Dharma. After the Sixth Patriarch in the Tang dynasty, those who attained the Way were as numerous as rice plants, hemp, bamboo, and reeds. The robe was no longer transmitted, only the Dharma. In all cases, incense served as the token of faith. Today, for whom does this one pinch of incense communicate? Though I say nothing, the assembly already understands. I now light this incense." A monk asked: "Master, whose tune do you sing? Whose lineage do you inherit?" The master said: "The mountains connect to Song Ridge, the land nears Luo River." The monk asked: "As you open the hall today, what Dharma will you first offer to repay the ruler's grace?" The master said: "Propping up the sky and supporting the earth." The monk said: "Such is the ruler's grace—what about the patriarchs' intent?" The master said: "Clearly you grasp the words." The monk asked: "What is Buddha?" The master said: "Qiongzhou produces many nine-jointed staffs." The monk said: "Thank you for the instruction." The master said: "Don't take it as talk about Buddha." The monk then asked: "What is the patriarch's coming from the West?" The master said: "From Nine-Mile River, one gazes at the boats." The monk said: "What is the meaning?" The master said: "Before the port pavilion, people do not recognize it." The monk asked: "What about a precious sword before it leaves its sheath?" The master said: "It is inside the sheath." The monk said: "And after it leaves the sheath?" The master said: "I'll grant you a little slack." The monk bowed. The master then struck him.

上堂云。上上之機。人法俱遣。中下之機。但除其問。猶有法在。下下之機。據問而行。若是出格道人。全體作用。諸上座盡是出格道人。老僧爭敢作用。　問。如何是一著子。　師云。明明似日連天照。暗暗昏昏人自迷。　云。如何得不迷。　師云。千里萬里。

> The master addressed the assembly, saying: "For those of the highest capacity, both the person and the Dharma are let go. For those of middle and lower capacity, only their questions are removed, but the Dharma still remains. For those of the lowest capacity, they act according to their questions. If one is a person of exceptional insight who transcends all categories, the entire function manifests in everything. All of you here are people of exceptional insight—how would I dare to function in such a way?" A monk asked, "What is the one thing?" The master said, "Clearly like the sun shining across the sky; dim and murky, people delude themselves." The monk asked, "How can one avoid delusion?" The master said, "A thousand miles, ten thousand miles."

早參。示眾云。且道昨日與今朝。是同是別。古人道昨日今朝事恰同。又道昨日今朝事不同。同與不同即且置。且道即今一句作麼生。波隨月照。影逐日移。　師入州。看官路逢延慶長老。問。中路相逢一句作麼生道。　師云。某甲禮拜和尚有分。　明日到院。茶話次。昨日聞學士說新石門和尚。和尚久在石門。為什麼說新去。　師云。腦後合掌。　問。來時無物去時空。二路都迷。如何得不迷去。　師云。秤頭半斤。秤尾八兩。

> Morning consultation. The master addressed the assembly, saying: "Tell me—yesterday and this morning, are they the same or different? The ancients said, 'Yesterday and today are exactly the same.' They also said, 'Yesterday and today are not the same.' Setting aside whether they are same or different, tell me—what is the saying for this very moment? The waves follow the moon's reflection; the shadow moves with the sun's passage." The master went into the prefecture. On the road, he met the Elder of Yanqing Monastery, who asked, "Meeting midway on the road—what is the saying for this moment?" The master replied, "I am fortunate to bow to you, Reverend." The next day, when he arrived at the monastery, during tea and conversation, the elder said, "Yesterday I heard the Scholar mention the new Master of Shimen. You have long been at Shimen—why speak of 'new'?" The master replied, "Clasping hands behind the head." The elder asked, "Coming, there was nothing; going, there is emptiness. Both paths are confusing—how can one avoid confusion?" The master replied, "The scale head is half a catty; the scale tail is eight ounces."

上堂云。十五日已前諸佛生。十五日已後諸佛滅。十五日已前諸佛生。你不得離我這裏。若離我這裏。我有鈎子鈎你。十五日已後諸佛滅。你不得住我這裏。若住我這裏。我有錐子錐你。且道正當十五日。用鈎即是。用錐即是。遂有頌云。正當十五日。鈎錐一時息。更擬問如何。回頭日又出。　問。如何是無縫塔。　師云。直下看。　云。如何是塔中人。　師云。退後。退後。　問。如何是古佛心。　師云。踏著秤槌硬似鐵。　云。意旨如何。　師云。明日向你道。　問。青山綠水即不問。急切一句作麼生道。　師云。垂手過膝。兩耳垂肩。　汝州先師忌。問。先師還來也無。　師云。三巡茶罷一炷香。　云。齋後向什麼處去。　師云。風搖樹響人不顧。葉落歸根始知音。

> The master addressed the assembly, saying: "Before the fifteenth day, all Buddhas are born. After the fifteenth day, all Buddhas enter cessation. Before the fifteenth day, all Buddhas are born—you must not leave this place. If you leave this place, I have a hook to catch you. After the fifteenth day, all Buddhas enter cessation—you must not stay in this place. If you stay in this place, I have an awl to pierce you. Now tell me: exactly on the fifteenth day, do we use the hook or the awl?" Then he gave a verse: "Exactly on the fifteenth day, The hook and awl both rest. If you still ask what this means, Turn your head—the sun rises again." A monk asked: "What is the seamless tower?" The master said: "Look straight down." The monk asked: "What about the person in the tower?" The master said: "Step back. Step back." A monk asked: "What is the mind of the ancient Buddhas?" The master said: "Step on a scale weight—it's hard as iron." The monk asked: "What does that mean?" The master said: "I'll tell you tomorrow." A monk asked: "I won't ask about green mountains and blue waters. But what is the one urgent phrase?" The master said: "Hands hanging past the knees, ears hanging to the shoulders." On the anniversary of the former master of Ruzhou, a monk asked: "Has the former master returned?" The master said: "After three rounds of tea, one stick of incense." The monk asked: "Where does he go after the meal?" The master said: "The wind shakes the trees, but no one heeds the sound. Only when leaves fall and return to the roots does one know the tune."

上堂云。鳳凰巖下鐘皷喧轟。石門家風朝朝舉唱。問答賓主甚是分明。棒喝臨機誰人同道。若是同道者。對眾證據。良久。云。霜天冷徹骨。雪路少人行。　問。如何是石門境。　師云。一任眾人看。　云。如何是境中人。　師云。明日來喫棒。　問。嵩少地近。汝海波深。石門玄機。請師指示。　師云。幾時到汝海來。僧無語。師便打。　問。如何是和尚家風。　師云。一句每當機。逢人直是道。　問。如何是賓中賓。　師云。禮拜甚分明。　云。如何是賓中主。　師云。󳬇地無回顧。　云。如何是主中賓。　師云。往復問前程。　云。如何是主中主。　師云。萬里絕同侶。　問。如何是奪人不奪境。　師云。山河大地。　云。如何是奪境不奪人。　師云。番人失氈帳。　云。如何是人境俱奪。　師云。有何佛祖。　云。如何是人境俱不奪。　師云。問答甚分明。　問。如何是先照後用。　師云。突兀峯頭點巨火。長安城裏不通風。　云。如何是照用同時。　師云。突兀峯頭無巨火。長安城裏絕人行。　云。如何是照用不同時。　師云。昨日十五。今日十六。大傑張茂崇問。摩騰入漢。已涉繁詞。達磨單傳。請師指示。　師云。冬不寒。﨟後看。　問。五目不覩其容。二聽不聞其響。落聲色即是。不落聲色即是。　師云。問從何來。問。瞻之在前。忽然在後。復是何物。　師云。築著鼻孔。　問。若能轉物。即同如來。萬象是物。如何轉得。　師云。喫了飯。無些子意智。　問。拈槌竪拂。皆是止啼之說。揚眉瞬目。未為作者之機。如何是現前受用。　師云。早衙放過。晚後出來。　問。寸絲不挂。法網無邊。為什麼却分迷悟。師云。兩桶一擔。　問。心隨境轉。境逐心生。心境兩忘。甚處即是。　師云。待你悟始得。　問。有情有用。無情無用。如何是無情應用。　師云。獨扇門子晝夜開。　問。法尚應捨。何況非法。如何是非法。　師云。喫粥喫飯。　問。愛河浮更沒。苦海出還沉。如何出得。　師云。錯。

> The master ascended the hall and said, "Beneath Phoenix Rock, the bell and drum resound in unison. The style of the石门 house is proclaimed every morning. Questions and answers between host and guest are perfectly clear. When the stick and shout are applied in response to circumstances, who among you shares this path? If there are such people, bear witness before the assembly." After a long pause, he said, "The frosty sky pierces the bones; the snowy road has few travelers. Question: "What is the scene of Shimen?" The master said, "Let everyone see for themselves." Question: "What is the person within the scene?" The master said, "Come tomorrow and receive the stick." Question: "Song Mountain is near, and your sea is deep. The mysterious gate of Shimen—please, Master, point it out." The master said, "When did you arrive at your sea?" The monk was silent. The master then struck him. Question: "What is the Master's family style?" The master said, "One phrase always meets the occasion; when meeting people, I speak directly." Question: "What is the guest within the guest?" The master said, "Prostrations are perfectly clear." Question: "What is the host within the guest?" The master said, "Leaving without looking back." Question: "What is the guest within the host?" The master said, "Going back and forth, asking about the road ahead." Question: "What is the host within the host?" The master said, "Ten thousand miles with no companions." Question: "What is taking away the person but not the scene?" The master said, "The mountains, rivers, and great earth." Question: "What is taking away the scene but not the person?" The master said, "The foreigner lost his felt tent." Question: "What is taking away both person and scene?" The master said, "What Buddhas or ancestors are there?" Question: "What is taking away neither person nor scene?" The master said, "The question and answer are perfectly clear." Question: "What is shining first and then applying?" The master said, "On the towering peak, a great fire is lit; in Chang'an city, the wind does not pass." Question: "What is shining and applying simultaneously?" The master said, "On the towering peak, no great fire; in Chang'an city, no one walks." Question: "What is shining and applying at different times?" The master said, "Yesterday was the fifteenth; today is the sixteenth." Dajie Zhang Maochong asked, "When Moteng entered Han, it was already excessive talk. When Bodhidharma transmitted directly, please, Master, point it out." The master said, "The winter is not cold—wait until after the twelfth month." Question: "The five eyes cannot see his face; the two ears cannot hear his sound. Is it falling into sound and form, or not falling into sound and form?" The master said, "From where does the question come?" Question: "Look at it before you—suddenly it is behind you. What is this thing?" The master said, "It bumps into your nose." Question: "If one can turn things, one is like the Tathagata. The myriad phenomena are things—how can one turn them?" The master said, "After eating a meal, there is not a bit of intellectual calculation." Question: "Raising the mallet and holding up the whisk are just words to stop a child's crying. Raising eyebrows and blinking eyes are not yet the master's function. What is the present, direct enjoyment?" The master said, "The morning court is dismissed; come out later in the evening." Question: "When not a single thread remains, the Dharma net is boundless. Why then is there still delusion and enlightenment?" The master said, "Two buckets on one carrying pole." Question: "The mind follows conditions, and conditions arise from the mind. When mind and conditions are both forgotten, where is the point?" The master said, "Wait until you awaken, then you'll know." Question: "Sentient beings have function; insentient things have no function. What is the function of the insentient?" The master said, "The single-leaf door is open day and night." Question: "The Dharma should still be abandoned—how much more so what is not the Dharma? What is not the Dharma?" The master said, "Eating porridge, eating rice." Question: "In the river of love, one floats and sinks; in the sea of suffering, one emerges and goes under again. How does one get out?" The master said, "Wrong."

早參。示眾云。月未沒。日已出。萬象凝然。什麼處不分明。既然分明。分明一句作麼生道。良久。云。日月照臨無影樹。不勞把住遶街行。

> Morning session. The Master addressed the assembly, saying: "The moon has not yet set, and the sun has already risen. All phenomena stand still—where is there anything unclear? Since everything is clear, how do you speak of that clarity in one phrase?" After a pause, he said: "The sun and moon shine upon the shadowless tree; no need to hold on to it and wander the streets."

示眾。問答須教起倒全。龍頭虵尾自欺瞞。如王秉劒由王意。似鏡當臺要絕觀。開口早經千萬里。低頭思慮萬重關。指人若也無正眼。何啻前程作野干。

> For the assembly. In question and answer, one must maintain the full order from start to finish. A dragon's head but a snake's tail—this is self-deception. Like a king wielding a sword, it follows the king's will. Like a mirror set on its stand, it requires the cessation of all conceptual views. The moment one opens their mouth, they have already traveled ten thousand miles. Bowing one's head in thought creates ten thousand barriers. If one points others without true insight, how could their path ahead not become that of a wild fox?

上堂云。朝朝皷響。夜夜鐘鳴。聚集眾流。復有何事。過去諸聖成就此門。諸上座各各不欠少。某甲已是不識好惡。諸上座更要喫辛受苦。

> The master addressed the assembly, saying: "Every morning the drum sounds, every night the bell rings, gathering all beings together—what else is there? The sages of the past have already perfected this path. Each of you lacks nothing. I, on my part, am already unable to distinguish good from bad. Yet you still insist on enduring hardship and suffering."

上堂云。無事不要生事。歸堂。

> The master addressed the assembly, saying, "If there is nothing to do, do not create trouble. Return to the hall."

上堂云。鐘皷才罷。賓主已分。大眾齊來。照用俱了。若恁麼會得。繼紹古人。若會不得。實為罔措。莫有會者麼。出來對眾證據。

> The master addressed the assembly, saying: "As soon as the bell and drum cease, host and guest are already distinguished. The great assembly gathers together—both illumination and function are fully realized. If you can understand in this way, you will continue the legacy of the ancients. If you cannot understand, you will surely be at a loss. Is there anyone here who understands? Step forward and offer proof before the assembly."

上堂云。切忌蹉過。歸堂喫茶。

> The Master entered the hall and said, "Be careful not to let this moment pass you by." Then he returned to the hall to drink tea.

上堂云。第一句道得。石裏迸出。第二句道得。挨拶將來。第三句道得。自救不了。歸堂。

> The teacher ascended the hall and said: "If you can express the first phrase, it bursts forth from within a stone. If you can express the second phrase, it comes pressing in upon you. If you can express the third phrase, you cannot even save yourself. Return to the hall."

上堂云。但得本。莫愁末。如何是諸上座本。莫是上來下去。禮佛禮塔。入室摳衣。歡娛笑樂麼。若認得這箇是四大五蘊。莫是趣寂息念。不出不入。不聚不散麼。會得。認得箇精魂。如何是上座本。良久。云。歸堂。

> The Master addressed the assembly, saying: "If you have attained the root, do not worry about the branches. What is this root for all of you, respected elders? Is it what you do here—coming and going, bowing to the Buddha, bowing to the stupa, entering the room, holding your robes with reverence, and enjoying yourselves in laughter and joy? If you take this as the root, you are merely recognizing the Four Elements and Five Aggregates. Could it be that you are seeking stillness, calming your thoughts, neither entering nor leaving, neither gathering nor dispersing? If you understand it that way, you are just recognizing a phantom spirit. So what is the root for you, honored ones?" After a pause, he said: "Return to the hall."

上堂云。春景溫和。萬物蘇舒。山青水綠。真堪養道。遊方禪子甚是及時。祖佛家風且喜沒交涉。　僧侍立次。師云。已是撒沙著諸人眼裏也。如今更不敢不識好惡。歸堂。　問。寒時又寒。熱時又熱。寒底是。熱底是。　師云。杖頭傀儡人長弄。　問。逐日開單展鉢。以何報答施主之恩。　師云。被這一問。和我愁殺。　云。恁麼則謝供養也。師云。得什麼人氣力。僧禮拜。　師云。明日更喫一頓。

> The Master addressed the assembly, saying: "In the spring scenery, the weather is warm and gentle. All things revive and stretch forth. The mountains are green and the waters clear—truly suitable for cultivating the Path. Traveling monks who practice meditation have arrived just in time. The ancestral and Buddha families' manner—fortunately, it has nothing to do with us." A monk was standing in attendance. The Master said, "Already, I have thrown sand into everyone's eyes. Now I dare not fail to recognize good from bad. Return to the hall." A monk asked, "When it's cold, it's cold; when it's hot, it's hot. Is the cold one right, or is the hot one right?" The Master said, "The puppet on the staff is constantly manipulated by others." A monk asked, "Daily we open our wrappers and offer bowls. How do we repay the kindness of benefactors?" The Master said, "Being asked this question, even I am worried to death." The monk said, "In that case, I thank you for the offering." The Master said, "Whose strength do you gain from that?" The monk bowed. The Master said, "Tomorrow you'll have another meal."

上堂云。春景溫和。春雨普潤。萬物生芽。什麼處不沾恩。且道承恩力一句作麼生道。良久。云。春雨一滴滑如油。　問。如何是學人自己法身。　師云。每日搬柴不易。云。此是大眾底。如何是學人自己底。　師云。三生六十劫。　問。大悲千手眼。為什麼在此。　師云。見箇什麼。　云。恁麼則千百億化身。　師云。且領前話。乃云。上來下去為什麼事。若有所得。埋沒諸兄弟。若無所得。圖箇什麼。得與不得且置。如何是見前妙用底事。良久。云。雲覆千山不露頂。雨滴街前漸漸深。歸堂。　問。請師指示箇修行路。　師云。殺人放火。　云。彼此修行。為什麼却如此。師云。果然不修行。　問。親切處請師的旨。　師云。莫忘却。云。莫忘却時如何。　師云。一年三百六十日。　云。恁麼則不忘却也。　師云。你見箇什麼道理。　云。適來謝茶。　師云。未在。　云。請師別道。　師云。兩社一寒食。

> The master ascended the hall and said, "The spring scenery is warm and gentle, and the spring rain moistens everything. All things sprout and grow—where does the rain's grace not reach? Now tell me, what is the saying about receiving this grace?" After a long pause, he said, "A drop of spring rain is as smooth as oil." A monk asked, "What is my own Dharmakaya?" The master said, "Carrying firewood every day is no easy task." The monk said, "That is the community's business. What is my own?" The master said, "Three lifetimes, sixty kalpas." A monk asked, "Why is the Great Compassionate One's thousand hands and eyes here?" The master said, "What do you see?" The monk said, "In that case, it is hundreds of billions of transformation bodies." The master said, "First pay attention to what was said before." Then he said, "All of you coming up and going down—what is it for? If there is something to attain, you are burying your fellow practitioners. If there is nothing to attain, then what are you seeking? Setting aside attainment and non-attainment, what is the matter of the wonder before your eyes?" After a long pause, he said, "Clouds cover a thousand mountains, their peaks unseen. Raindrops fall on the street, gradually deepening." With that, he returned to the hall. A monk asked, "Please, Master, point out a path of spiritual practice." The master said, "Kill people, set fires." The monk said, "We are all practicing. Why do you say such a thing?" The master said, "Indeed, you are not practicing." A monk asked, "Please, Master, give me the essential meaning of intimacy." The master said, "Don't forget it." The monk said, "What about not forgetting?" The master said, "One year has three hundred and sixty days." The monk said, "Then I will not forget." The master said, "What principle do you see?" The monk said, "I just thanked you for the tea." The master said, "Not yet." The monk said, "Please, Master, say something else." The master said, "Two festivals, one Cold Food Day."

早參。示眾。月未沒。日又出。日月往來無間隔。奉勸禪流莫追尋。追尋特地生疑惑。

上堂云。鳳凰山下。鐘皷喧轟。石門家風。朝朝舉唱。大眾上來。賓主已分。開口動舌。照用俱了。若恁麼薦得。甚處有佛祖。若未薦得。憑何過日。薦得薦不得即且致。作麼生是無佛祖底句。良久。敲禪牀。下座。

小參。早朝擊皷。法堂上聚會。晚後鐘聲。方丈裏相見。法堂上聚會即不問。作麼生是方丈裏相見底句。　自代云。不通風。　問。還有不報四恩三有者麼。　師云。有。　云。如何是不報四恩三有者。　師云。撒手臥長街。光音非旨趣。　問。牛頭未見四祖時。為什麼百鳥㗸花獻。　師云。果熟馨香鳩鳥󲣅。　云。見後為什麼不㗸花。　師云。萬象頓息鬼神愁。　云。見與不見。是同是別。　師云。山河不礙青霄路。妙用縱橫處處通。　問。親到寶山求寶時如何。師云。求得即不中。　云。求得後如何。　師云。不中不中。乃云。擬心即差。動念即乖。不擬不動。正在死水裏作活計。作麼生是衲僧轉動一句。良久。云。朝聞皷動。暮聽鐘聲。

上堂云。三春景裏。日暖風和。水畔經行。林間宴坐。覩茲時景。賓主已分。開口動舌。照用俱了。若能如是解去。會得賓中主。作麼生是主中主。良久。云。一條濟水透過新羅。　一日。問直歲。清凉堰從你堰。若遇洪水滔天時。堰得麼。　云。在裏頭。　師云。與誰同伴。歲無語。却請和尚代。　云。透過新羅。　問。和尚若遇洪水滔天時。堰得麼。　師云。上拄天。下拄地。　云。若遇劫火洞然時作麼生。師云。橫出竪沒。

上堂云。四山霧起。大地黯黑。日月收光。正當與麼時。如何辨主。良久。拍禪牀。下座。　師浴出。僧問。三身中。𨚗身澡洗。　師云。困。　送亡僧。歸喫茶次。問。亡僧遷化向什麼處去。　師云。風搖樹響。葉落歸根。　學人良久。師云。會麼。　云。不會。師乃澆茶三滴。　問。如何得人身去。　師云。我常欲作驢身。

上堂云。上來下去。參請不無。作麼生是依時及節底句。良久。云。朝聞皷響。夜聽鐘聲。歸堂。　問。門外三車。學人欲上牛車時如何。　師云。未是極則處。　云。如何是極則處。　師云。犬吠虗聲切。癡人望太陽。　問。三叉路頭。未審教學人往何路。　師云。莫錯。

上堂云。鐘聲才罷皷聲喧。鐘皷相交會人天。臨機妙用無別法。開口動舌顯三玄。臨機照用須子細。互換賓主疾如烟。進前更欲求佛祖。擬議早是隔西天。

上堂云。五白猫兒爪距獰。養來堂上絕蟲行。分明上樹安身法。切忌遺言許外甥。作麼生是許外甥底句。莫錯舉。

上堂。舉普化語。僧便問。大悲院裏有齋。意旨如何。　師云。日暖隈陽坐。天寒不舉頭。

上堂云。聞鐘聲即尋鐘聲來。無鐘聲向什麼處來。若不來。叢林何在。既來。是何面目。直饒不來不去。正在死水裏作活計。作麼生是衲僧出氣一句。良久。云。珍重。　問。十二時中如何用心。　師云。喫粥喫飯。　云。與麼則打軟去也。　師云。打軟去也。　問。昨夜轉一位。今朝轉一位。兩頭俱轉時如何。　師云。未是衲僧極則。　云。如何是衲僧極則。　師云。春末臨朱夏。　云。畢竟了如何。　師云。九九八十一。

上堂云。各各英雄丈夫兒。堂堂物我更何疑。現前歷歷明如日。展縮當人示疾時。超然不得長空路。獨脫禪光得自知。多聞方便談今古。濟物須彰閃電機。良久。云。去去西天路。迢迢十萬餘。

上堂云。天地與我同根。萬物與我一體。諸上座。維𨚗打鐘。還覺心痛也無。若不覺痛。與古人相違。若覺痛。為什麼含笑。上來直須子細。　僧入室。問。正當與麼時。還有師也無。　師云。燈明連夜照。甚處不分明。　云。畢竟事如何。　師云。來日是寒食。　問。古人急水灘頭毛毬子。意旨如何。　師云。雲開月朗。　問。急水灘頭連底石。意旨如何。　師云。屋破見青天。　云。屋破見青天。意旨如何。　師云。通上徹下。

小參。示眾云。學般若菩薩。須具般若眼。不具般若眼。即被般若謾却你去。作麼生是上座般若眼。出來對眾道看。良久。云。沉却也。珍重。　問。如何是佛法大意。　師云。出你口。入你耳。　云。莫祇這便是也無。　師云。分明聞。分明聽。　問。為什麼朝朝風起。雨點全無。　師云。只是龍王不動頭。　云。畢竟事如何。　師云。待雨下了向你道。　云。雨下了。和尚為什麼不說。　師云。老僧罪過。　問。如何是人境兩俱奪。師展兩手。　云。不會。師彈指三下。　問。十二時中如何辨主。　師云。著衣喫飯量家第。　云。辨得後如何。　師云。作麼生是主。僧無語。

上堂云。擬心即差。動念即乖。不擬不動。正在死水裏作活計。作麼生是衲僧轉身處。只如古人與麼道。還有為人處也無。若言為人。依言縛殺你。若言不為人。意在什麼處。所以道。涅槃心易曉。差別智難明。又云。知見立。知即無明本。知見無。見斯即涅槃。若向這裏明得去。未具衲僧眼。直須子細。

上堂云。三春景謝。朱夏將臨。是禪子罷游之際。幽窻掛錫之辰。林下相逢。合談何事。良久。云。擬指千差路。回光百萬程。　問。牛頭未見四祖時如何。　師云。雲散見青天。　云。見後如何。　師云。澄潭月現。　問。如何是道。　師云。車碾馬踏。　云。如何是道中人。　師云。竪坐橫眠。

上堂云。香烟才起。是處皆知。大眾雲臻。從上宗乘。只可如是。若能如是解。掣皷奪旗。亙換主賓。照用同時。棒喝齊彰。直饒你如是解。只是箇賓中主。作麼生是主中主。　便有僧問。香烟才起。是處皆知。未審主山後如何。　師云。向你道。還信麼。　云。特伸請益。師便喝。　云。和尚為什麼諱人道著。　師云。瞎。僧禮拜。　乃云。一句語中。須具三玄。一玄門中。須具三要。從上諸聖總具三玄三要。他若不具三玄三要。總屬盲用。既能如此留心。直須子細。良久。云。石門後輩。諸事寡拙。久立先參。歸堂憩歇。　問。佛未出世時如何。　師云。平。　云。出世後如何。師云。平。　云。未審出世與未出世。是一是二。　師云。妙用當機顯。回光只在人。　問。大事未辦時如何。　師云。切。　云。辦後如何。　師云。切。　問。如何是玄談。　師云。掉向墻南。　問。如何是祖師西來意。　師云。叉手當胷。　云。意旨如何。　師云。打躬近前。　問。一處火發。任從你救。八方齊發。如何。師云。快。　云。還求出也無。　師云。若求出。即燒殺你。僧禮拜。　師云。直饒你不求出。也燒殺你。

大雨。上堂云。朝陽雲掩。夜月收光。四山烟霧起。大地絕纖埃。正當與麼時。什麼人作主。雖然如是。爭奈千江競注。萬派流源。被大海一時包了也。莫道總包容了。爭奈奔波濟水。透過新羅。

上堂云。金烏西墜。玉兔東升。晝夜循環。有何了日。何不日南午處正位上看。半夜子時長連牀上偃息。正當與麼時。可謂千聖情盡。影像全無。雖然如是。未是極則處。直須動轉始得。直饒動轉。只是肯得洛浦．灌溪。未肯得佗三聖．興化。開口動舌早成病。棒喝臨機構也難。眨眼直須行正令。

上堂云。晚看千家戶不扄。時聽秋杵一聲聲。途中多少未歸客。却到家中事怎生。諸上座。休向途中。直須歸家。若得歸家。直得親於父母。不得教生其恩愛。直須殺却父母。既殺却父母。便須出家。既然出家。便能親於佛祖。雖然如是。須去却佛祖始得。既殺却父母。去却佛祖。方可有纖粟衲僧見解。猶未得衲僧全體作用。良久。云。作麼生是衲僧全體作用。殺父殺母。去佛去祖。未是衲僧極則處。進前更擬問如何。北邙山下有甚數。

上堂云。雲山聚會。意為平生。挈杖諸方。擬逃生死。何得空過遣日。為什麼不進步商量。若欲進步商量。特地乖違。便言只恁麼休去。更辜負平生。總不如是。又向什麼處留心。良久。云。歸堂。

上堂云。龍騰滄海。魚鼈潛蹤。虎嘯高岩。野狐屏跡。象王蹴踏。寶岸皆崩。師子嚬呻。百獸隱匿。鳳凰展翅。眾鳥迷巢。祖師家風。中下莫湊。目連鶖子。運智運通。金色頭陀。瞬眸釋主。聲聞莫測。十地寧知。空生才唱。天早雨花。豈況繁詞率爾亂說。通一線道。直須滿口道將來。道。道。直饒道得。也是順邈將來。

上堂云。參玄上士。遊方高人。直須具衲僧眼目。良久。云。開口直教千聖情盡。萬緣無繫。父母俱亡。賓主不立。若如是解者。猶是衲僧少許見解。未是衲僧全體受用。作麼生是全體受用。良久。云。歸堂喫茶。

上堂云。諸上座各各氣宇如王。須具衲僧眼目。大地山河不礙眼光。莫受人瞞。且道于闐國王作何面目。時有僧問。承和尚有言。山河大地不礙眼光。未審于闐國王作何面目。　師云。不出戶。　云。未審與什麼人同道。　師云。至切是家親。

上堂云。朝朝擊皷。夜夜鐘聲。聚集禪流。復有何事。若言無事。屈延諸德。若言有事。埋沒從上宗乘。開口動舌總沒交涉。雖然如是。初機後學須藉言語顯道。作麼生是顯道底。良久。云。林中百鳥鳴。柴門閑不扄。

上堂問。承古有言。十五日已前用鈎。十五日已後用錐。即今十五日。和尚用什麼。　師云。這一條拄杖是清化主捨。　云。和尚莫盲枷瞎棒。　師云。罪不重科。乃云。虗空有盡。此道無窮。如拳作手。如手作拳。皆是自己展縮。並不欠少。不由佗人。各各具足。不肯承當。勸請諸上座承當埋沒。諸上座。直下承當去。承當箇什麼。歸堂喫茶。　董侍郎問。文殊是七佛之師。未審文殊以何為師。　師云。獨鎮五峰頭。　查學士與師坐次。弄鎗客參。士便問。弄鎗如何下手。　師云。逢場作戲。　問。無情說法。意旨如何。　師云。朝朝樹響。夜夜風鳴。　云。如何委悉。　師云。晝有日照。夜有月明。　問。德山棒．臨濟喝。如何是一喝下事。　師云。我不作這活計。　云。意旨如何。　師云。非公境界。　問。金鱗未出網時如何。　師云。待汝出網來向汝道。　云。即今出也。師意如何。　師云。西海裏事作麼生。僧便喝。　師云。瞎。僧禮拜。　問。若能轉物。即同如來。未審三門佛殿如何轉。　師云。我向汝道。汝還信麼。　云。和尚誠言。安敢不信。　師云。這漆桶。僧禮拜。　問。如何是衲衣下事。　師云。露地不通風。　云。與麼則一百五日看也。　師云。放你三十棒。僧禮拜。　問。不施寸刃。便登九五時如何。師云。七縱八橫。　云。與麼則簾卷扇開去也。　師云。舌拄上齶。僧禮拜。　問。黑荳未生芽時如何。　師云。正與麼。　云。生芽後如何。　師云。鬼門關外今霄路。萬里崖州獨自行。　問。如何是吹毛劒。　師云。鋹。　云。用後如何。　師云。伏惟尚響。　僧侍立次。師問。什麼處坐。　云。後架裏坐。　師云。你向什麼處舉話。　云。與主人公舉話。　師云。主人公姓什麼。　云。不得姓。　師云。名什麼。　云。不得名。　師云。與麼則不識主人公也。僧便喝。師不對。　問。如何是互換之機。　師云。東邊立了西邊立。　云。還相見也無。　師云。相見事作麼生。僧便喝。　師云。瞎。僧禮拜。　問。師唱誰家曲。宗風嗣阿誰。　師云。汝水河邊曾對勝。失却橈棹至于今。　云。汝原一曲師親唱。向上宗乘事若何。　師云。當處不留人。劃時送千里。　師勘僧云。孤輪獨照深山裏。近離何方到此來。　云。近離白馬。　師云。更不再勘。僧無語。　師云。且坐喫茶。　師問僧。韶陽境土君知好。六祖家風試道看。僧無語。　師云。却是石門罪過。且坐喫茶。　舉。鹽官和尚喚侍者。將犀牛扇子來。者云。扇子破也。官云。扇子既破。還我犀牛兒來。者無語。　代云。欄下。　舉。僧問龍牙。十二時中如何著力。牙云。如無手人行拳始得。　師云。道即殺道。只得一半。　云。和尚作麼生。　師云。如無舌人欲唱歌始得。　舉。僧問石門徹和尚。實際理地如何進步。徹云。鳥道無前。僧進語云。幽谷白雲藏白󳭋。擬心棲處隔山迷。　師別云。栖心不住栖心地。物外縱橫任法閑。　舉。徹和尚離谷隱。有僧問。師住襄陽去。盡襄陽男女各置一問。問問各別。和尚如何支遣。徹云。一音剖出塵沙句。豁達虗空應萬機。　師別云。頭頭上活。物物上具。　師問僧。昔日叢林親際會。再登鳳嶺事若何。　云。奉別和尚。經今一年。　師云。本分行脚僧。僧無語。　師云。坐喫茶。