師還山。福城眾護法宰官四眾請上堂。屴崱峯頭雲一片。乘風飛去又飛來。作霖作雨渾閒事。惹得虗空笑滿腮。且道笑箇什麼。良久云。我行荒草裏。渠又入深村。卓拄杖下座。
The Master returned to the mountain. The Dharma protectors, officials, and the fourfold assembly of Fucheng requested him to ascend the hall.
On the peak of Licè, a single cloud drifts, Riding the wind, it flies away and returns. Bringing rain or nurturing growth—all is ordinary, Yet it stirs the empty sky to laughter, cheeks full.
And what, pray tell, is it laughing at? After a long pause, he said: "I walk through the wild grasses, While he enters the deep village."
He struck his staff and descended the seat.
林浦眾護法居士請上堂。住山十四年。去山年十四。去住了無蹤。原不在別處。且道在甚麼處。良久云。今日靈山一會儼然未散。下座。
The lay protectors of Linpu have requested a Dharma talk. Fourteen years dwelling in the mountains, fourteen years away from the mountains. Coming and going, no trace remains. It was never anywhere else. So tell me, where is it? After a long pause, he said: Today, the assembly at Vulture Peak is still gathered, undispersed. He then descended from the seat.
汝洪監寺請上堂。師拈拄杖云。老僧十數年東漂西泊。佛國魔宮羊腸鳥道無不經歷來。惟憑這箇木上座。行與同行坐與同坐。全得他力。且道得力一句作麼生。會麼。時時扶過斷橋水。處處伴歸明月村。卓一卓下座。
Abbot Hong, you have requested a Dharma talk. The Master raised his staff and said: "For over a decade, this old monk has drifted east and wandered west. There is no place I have not traveled—Buddha-lands and demon-palaces, narrow goat trails and winding bird-paths. I have relied solely on this wooden companion. When walking, it walks with me; when sitting, it sits with me. I have depended entirely on its strength. Now, what is the phrase that captures this power? Do you understand? At all times, it helps me cross the broken bridge's water; in every place, it accompanies me home to the moonlit village." He thumped his staff once and descended from the seat.
龍江眾居士請上堂。龍江眾道友。一別十餘年。今日重相見。道愛尤藹然。虔修香積供。請我啟法筵。愧余無法說。何以答高賢。記得昔日僧問馬祖如何是佛。祖云即心是佛。一日又云非心非佛。後來南泉和尚云。不是心不是佛不是物。大眾。馬祖南泉三語還有親疎也無。若揀辨得明白。許渠入門。如或不然。不免道破。親則總親。疎則總疎。為什麼總疎。我王庫中無如是寶刀。雖然如是。只如南泉道不是心不是佛不是物。畢竟是箇甚麼。大眾會麼。觀河不改初年見。謾道昔人非昔人。
The assembly of lay devotees from Longjiang have invited me to ascend the Dharma seat. Fellow practitioners of Longjiang, over ten years have passed since we last parted. Today we meet again, and your devotion to the Way feels even more sincere. With reverent offerings of incense and food, you invite me to open the Dharma assembly. I am ashamed that I have no Dharma to speak—how can I respond to your noble request?
I recall that in the past, a monk asked Master Mazu, "What is Buddha?" Mazu replied, "The mind itself is Buddha." Another day, he also said, "Not mind, not Buddha." Later, Master Nanquan said, "Not mind, not Buddha, not a thing."
Assembly, among these three statements from Mazu and Nanquan, is there any distinction between closeness and distance? If you can discern this clearly, I will allow you to enter the gate. If not, I will have to explain it. In closeness, all are close; in distance, all are distant. Why are they all distant? In my king's treasury, there is no such precious sword.
Even so, just as Nanquan said, "Not mind, not Buddha, not a thing"—what exactly is it? Assembly, do you understand? The river is seen unchanged from years past—do not say the person of old is not the person of now.
僧綱亦能上座領諸山請上堂。鼓山不露頂。一切塵中現。處處得相逢。佛眼覰不見。既相逢為甚麼不見。會麼。石女登機音軋軋。木人打鼓韻鼕鼕。
The monastic overseer, who can also serve as the chief seat, leads the various mountain monasteries in inviting the master to give a sermon. Drum Mountain does not reveal its peak, Yet manifests in every speck of dust. Everywhere you meet it, But the Buddha's eye cannot see it.
Since you meet it, why can't you see it? Do you understand? The stone maiden steps onto the loom, the sound creaks and grinds; The wooden man beats the drum, the rhythm booms and thunders.
弟子太充太圓請上堂。一十四年前。金烏玉兔茫茫去。一十四年後。夢境空花疊疊來。正當今日。如天普葢似地普擎。如日普照若風普吹。一法清淨一切法清淨。一法平等一切法平等。一法究竟一切法究竟。所謂一切智智清淨。無二無二分。無別無斷故。正當恁麼時。歸家穩坐一句作麼生。匝地紅輪秀。海底不栽花。珍重。
Disciple Tai Chong Tai Yuan respectfully requests the Master's Dharma talk.
Fourteen years ago, the golden crow and jade rabbit vanished into the vastness. Fourteen years later, dream-like illusions and empty flowers come in layers.
At this very moment, it is like the sky universally covering, like the earth universally supporting. Like the sun universally shining, like the wind universally blowing.
When one dharma is pure, all dharmas are pure. When one dharma is equal, all dharmas are equal. When one dharma is ultimate, all dharmas are ultimate.
This is called the purity of all-knowing wisdom—non-dual, without division, without distinction, without interruption.
At just such a time, how would you express the phrase for returning home and sitting securely?
The crimson sun radiates splendidly across the earth; In the depths of the ocean, no flowers are planted.
Take care.
福城善男子鄭子廸伯琴子梁太馨孟熙等滿懺蘭盆普度請上堂。聲前一著千聖莫窺。末後一機萬靈罔措。當陽一句覿面施呈。乃豎拂子召大眾云。即此用。離此用。三千里外逢人不得錯舉。喝一喝復云。盂蘭大教。採菽真風。十載修崇。一朝滿懺。福存亡之父母。度法界之眾生。此乃福城善男子鄭子廸等一門親屬同心同願。佈此津梁。實謂希有也。雖然如是。只如祖師道。父母非我親。誰是最親者。諸佛非我道。誰是最道者。正當恁麼時。父母未生已前。生佛未形之際。如何通得箇消息去。良久云。但有好風來席上。更無閒語落人間。珍重。
The virtuous men of Fucheng—Zheng Zidi, Bo Qinzhi, Liang Taixin, Meng Xi, and others—have completed the Ullambana repentance and offered a universal salvation feast, requesting the Dharma assembly.
Before sound arises, even a thousand sages cannot perceive it. At the final moment, ten thousand spirits are at a loss. In the bright light of the present, a single phrase is directly presented face-to-face.
Then, raising the whisk, he addressed the assembly: “Use this, yet transcend this. When you meet someone three thousand miles away, do not mistake your words.”
He shouted once and continued: “The great teaching of Ullambana, the true tradition of gathering beans, has been cultivated and revered for ten years, and today the repentance is fully accomplished. It brings blessings to parents, living and deceased, and liberates all beings throughout the Dharma realm. This is the shared aspiration of the virtuous men of Fucheng, Zheng Zidi and his family, who together have laid this bridge of compassion—a truly rare deed indeed.”
Nevertheless, consider the words of the Patriarch: “Parents are not my closest kin—who then is closest? Buddhas are not my ultimate path—what then is the ultimate path?”
At just such a moment, before parents gave birth, before living beings and Buddhas took form— how can a single message be conveyed?
After a long pause, he said: “Only the gentle breeze reaches the seat, with no idle words falling into the human realm. Take care.”
師七旬寶善常新大師請上堂。今朝八月十五。撾動喧空石鼓。月中桂子飄香。天外清風入戶。不須普化搖鈴。安用雲門道普。從來法法現成。一任西秦東魯。大眾會麼。長江日夜向東流。這裏何曾有今古。喝一喝下座。
On the seventh day of the seventh month, the Venerable Master Baoshan Changxin requested a Dharma talk.
Today is the fifteenth day of the eighth month. The stone drum is struck, its sound filling the sky. Fragrant osmanthus blossoms drift from the moon, A clear breeze from beyond the heavens enters the hall.
There is no need for Puhua to shake his bell, Nor for Yunmen to proclaim "Universal!" From the very beginning, all dharmas are perfectly present— Whether in the west of Qin or the east of Lu.
Assembly, do you understand? The great river flows eastward day and night— Here, what difference is there between past and present?
*He shouts once and descends from the seat.*
延平諸山雨千體如啟然頂生諸公請上堂。僧問。昔日那吒太子析骨還父析肉還母。然後現本身為父母說法。請問如何是本身。師云父母未生前會取。進云未審說甚麼法。師云清風拂白月。進云和尚今日說法與那吒太子是同是別。師云脚跟下莫教錯過好。乃云。夢幻泡沫身。記年已七十。諸公慶賀來。空中尋鳥迹。迹迹合虗空。空空含鳥迹。空迹兩悠悠。非虗亦非實。唯有舜若多。却與渠相識。且道相識一句作麼生。良久云。不識不識。便下座。
At Yanping, the various mountains were shrouded in rain, as if opening up. The venerable lords requested the master to ascend the hall. A monk asked, “In the past, Prince Nata returned his bones to his father and his flesh to his mother, and then revealed his true self to expound the Dharma for his parents. May I ask, what is the true self?” The master said, “Understand it before your parents gave birth to you.” The monk pressed, “I wonder what Dharma he expounded.” The master said, “A clear breeze brushes the white moon.” The monk pressed further, “Is the Dharma expounded by the master today the same as or different from that of Prince Nata?” The master said, “Do not let it slip by beneath your feet.”
The master then said, “This body is like a dream, an illusion, a bubble, a shadow. I have already lived seventy years. The venerable lords have come to celebrate, seeking bird tracks in the sky. Track after track merges with emptiness; emptiness contains bird tracks. Both emptiness and tracks are boundless—neither unreal nor real. Only Śūnyatā truly knows them. And yet, it is acquainted with them. What, then, is the phrase of acquaintance?” After a long pause, he said, “Not knowing, not knowing.” With that, he descended from the seat.
福城方憲副夫人趙氏法名傳溥。偕男方京法名興蔭請上堂。師云。香雲篆彩。燭𦦨交輝。鐘鼓雷鳴。龍象雲集。無量壽如來與大眾轉大法輪。向道人人赤肉團上壁立萬仞。巍巍然仰之彌高。昭昭然覰之不及。徹威音之先。貫樓至之後。忽有箇漢向這裏直下知歸。如空合空似水投水。了無縫隙。即與無量壽同年同日葢古葢今。越數量之門。登仁壽之域。未為分外。如或未然。不免傍通一線。拈拄杖卓一卓云。只這箇黑漆漆明歷歷。常在閙市中。要且無人識。且道渠壽多少。良久云。年年九月九。徧地菊花開。又卓一卓下座。
The wife of Vice Commissioner Fang of Fucheng, surnamed Zhao, Dharma name Chuanpu, together with her son Fangjing, Dharma name Xingyin, requested the master to ascend the hall.
The master said: Incense clouds form patterns, candle flames shine in mutual radiance. Bells and drums thunder, dragons and elephants gather like clouds. The Tathagata of Immeasurable Life turns the great Dharma wheel for the assembly. On the red flesh lump of each person of the Way, a sheer cliff stands ten thousand ren high—towering, ever loftier when looked up to; bright and clear, yet ungraspable when gazed upon. It penetrates beyond the primordial sound, extends past the time of Loushi. Suddenly, someone here directly knows where to return—like space merging with space, water entering water, without the slightest gap. Then they are of the same year and day as Immeasurable Life, covering the ancient and the present, transcending the gate of measure, ascending to the realm of benevolence and longevity. This is not excessive. If not yet so, I cannot avoid pointing out a side path.
He raised his staff and struck it once, saying: Just this—dark and obscure, bright and clear—always in the bustling marketplace, yet no one recognizes it. Tell me, how long is its lifespan? After a long pause, he said: Every year on the ninth day of the ninth month, chrysanthemums bloom everywhere. He struck his staff once more and descended from the seat.
白雲無己禪師請上堂。空界無人。孰彼孰己。化儀有準。立君立臣。臣轉位以朝君。君埀拱以視臣。君臣道合。花開枯木之春。理量雙消。雲盡碧天之影。雖然如是。猶是功勳邊事。向上一句作麼生。震聲一喝云。切忌道著。
莫海頴優婆夷圓頂請上堂。莫婆素具離塵志。待我還山逾十年。此日金刀纔舉處。團團頂相已周圓。大眾。這箇無見頂相。孤逈逈卓巍巍。直饒九地菩薩上觀四十二恒河沙世界諦觀不見。況其他耶。雖然如是。且看放光如來為諸人通箇消息。拈拄杖云。喚作拄杖則觸。不喚作拄杖則背。畢竟喚作甚麼。良久云。秋香滿院庭前桂。晚韻千山頂上松。卓一卓下座。
延平尼太穆請上堂。如來所說身相即非身相。這箇殻漏子是箇甚麼陽𦦨空花。雖然如是。今日太穆菴主遠來設齋慶壽。誰為壽。誰為慶壽者。會麼。石女巧炊無米飯。慇懃供養不饑人。
彝白祖信二上人請上堂。古者道。識得一。萬事畢。如何是一。早已落二落三了也。忽有箇漢向這裏直下知歸。自然天清地寧。國王長壽。萬姓康阜。雖然如是。衲僧分上又作麼生。喝一喝下座。
心照上人請上堂。僧問。本無迷悟人。只要今日了。今日作麼生了。師便喝。僧禮拜云謝師指示。師云汝作麼生了。僧無語。師便打。乃云。石人與石女。長年相對語。句句說無生。徧界雨法雨。所謂一地所生一雨所潤。三草二木各得增長。只如無陰陽地上無影樹子還雨得著麼。良久云。山花不用栽培力。自有春風管待伊。
靈石梵珠默雪履圓眾上座請上堂。僧問。佛身無為不墮諸數。如何是不落數量一句。師云長江水自流。進云恁麼則和尚與虗空同年去也。師云虗空向汝道甚麼。僧便喝。師云好與三十棒。乃云。石鼓山頭屴崱峯。長年藏在白雲中。朝朝暮暮無人見。今日依稀露半容。大眾還見儂家面目麼。良久云。將謂阿彌陀。元是無量壽。
弟子太充太圓請上堂。僧問。十方諸佛同讚無量壽。未審無量壽以何為身。師云山河大地。進云以何為壽。師云大地山河。進云以何為國土。師云山河山河大地大地。僧問。生而無生。不是無生而說無生。請問如何是生而無生之理。師云木人撫掌石女呵呵。僧云將謂阿彌陀元是無量壽。師云不妨恁麼道。乃云。身心一如。身外無餘。敲空中石鼓。採火裏芙蕖。一毛含無盡法界。一步歷恒沙佛土。一音演無量法門。一念包三世無際。不是神通玅用。亦非法爾如然。乃當人自性之常分耳。今日弟子太充太圓特來山中廣設香饈大作佛事為老僧祝壽。且道壽作麼生祝。良久云。將此深心奉塵剎。是則名為報佛恩。
福城各菴弟子祝壽請上堂。金烏玉兔忙追逐。催盡古今人白頭。惟有虗空常不老。包天裹地自無憂。忽有問虗空年多少。但道打破虗空來向汝道。
福城諸山弟子請上堂。僧問。一切法門無盡海。同會一法道場中。如何是一法。師云萬象歷然。進云便恁麼流通去也。師云流通一句作麼生。進云。但見皇風成一片。不知何處覔封疆。便禮拜。師乃云。世尊誕生雲門行棒。老僧誕生諸山供養。一則揚聲止響。一則空中彩畵。若向這裏領荷得去。自然正不立玄。偏不附物。常在動用中。動用中收不得。正當恁麼時。應時納祐一句如何道。一陽將復處。萬物盡含春。
福城眾護法宰官居士請上堂。三緣和合之謂身。如何是真身。歲月續似之謂壽。如何是真壽。須知真身無相。非因緣之所生。真壽不遷。豈數量之可計。彌綸萬有而不覩其形。貫滿十虗而莫窮其際。雖然如是。今日福城眾位大護法宰官居士為老僧七旬初度。親到山中敷燈王之寶座。修香積之玅供。集五百之應真。請壽量之法門。金章玉句鏗鏘。覺苑林巒。奪目綵屏燦爛。性天星斗。正當恁麼時。因齋慶讚一句如何道。箇箇壽山高屴崱。人人福海涌靈源。珍重。
溫陵開元寺石航綠蘊眾上座請上堂。今日大風怒號林巒震吼。泉南開元寺裏一百二十院老古錐已為諸人舌根拖地大轉法輪了也。石航綠蘊二公又約眾到山。請老僧開甘露門說壽量品。只如壽量二字如何商量。盡大地眾生自撞出母胎以來。多方鞠育。從孩孺以至長成。從長成以至老死。念念生求其生相不可得。念念滅求其滅相不可得。只此不可得是當人金剛正體。今古常如不變不易。如是壽量豈塵點劫數所可論量耶。雖然如是。且道老僧恁麼道。與從上百二十院老古錐說底相去幾何。良久云。落霞與孤鶩齊飛。秋水共長天一色。
怡然若松二上座請上堂。人間花甲子。世相妄推遷。一句為君盡。剎那是大年。所以三世諸佛歷代祖師以及天下老和尚盡在剎那際裏說法利生。至今猶未起在。只如剎那義作麼生商量。知麼。纔生不可得。不貴未生前。
溫陵慈門上人請上堂。僧問。昔日花開即不問。今朝果熟事如何。師云果在什麼處。進云。唯此一事實。餘二則非真。師云猶未熟在。僧問雪覆千山為甚麼孤峯不白。師云不與眾同流。僧禮拜。師拈拄杖云。日日釋迦出世。時時彌勒誕生。且道這箇木上座幾時出世幾時誕生。良久云。常在闤闠中。從來不合伴。卓一卓云珍重。
實彩上人請上堂。古教道一切法不生。一切法不滅。若能如是解。諸佛常現前。鼓山則不然。諸法念念生。諸法念念滅。若能如是解。諸佛常現前。大眾。古教教人於不生滅處見佛。鼓山教人於生滅處見佛。且道生滅與不生不滅是同是別。良久云。空外之青山善走。江間之白浪不流。下座。
同參上人請上堂。有相身中無相身。謾將歲月較疎親。直饒八萬四千劫。子細看來過隙塵。雖然如是。只如今日同參上人遠來設供慶讚一句作麼生。金果早朝猿摘去。玉花晚後鳳啣來。
慈門上人領眾求戒請上堂。大眾遠來求戒。為壇塲是戒耶。問清淨是戒耶。三說羯磨是戒耶。乃至教威儀著袈裟乞食是戒耶。喝一喝云。是非已去了。是非裏薦取。
懸鏡上人領眾求戒請上堂。戒性如虗空。持者為迷倒。若人會得如空戒性。則知威音王已前受戒竟。不假三師羯磨。何煩七證揀非。如或未然。細刮龜毛搓索子。緊把虗空縛一場。直待通身流白汗。方如好肉本無瘡。
德淡上人領眾求戒請上堂。持犯但束身。非身無所束。如何是身。如何是非身。身與非身是一是二。豈不見釋迦老子道。如來所說身相即非身相。如是則如來所說戒相即非戒相。受者如是而受。受無所受。持者如是而持。持無所持。五篇七聚無非文殊玅門。著衣展鉢盡是舍那心地。還有恁麼人麼。若有。堪報不報之恩。足了未了之事。令法久住。壽佛慧命。如或未然。且教順朱去。
梵音忍茂二上人求戒請上堂。人人有箇本源自性清淨戒。圓滿具足無欠無餘。逼塞虗空充滿正報。且道箇中誰受誰學誰修誰證。大眾知麼。自𢹂瓶去沽村酒。又著衫來作主人。
同參上人領眾求戒請上堂。僧問。戒性人人本有。為甚麼又要受戒。師云若不受戒焉知本有。進云恁麼則龜毛索子緊縛虗空去也。師云汝還縛得著麼。僧擬議。師便打。乃卓拄杖云。天人羣生類皆承此恩力。且道此是甚麼。若喚作佛。相好難形。喚作法。詮顯不出。喚作僧。非和合相。喚作戒。無非可防。且道畢竟是箇甚麼。良久云。野老不知堯舜力。鼕鼕打鼓祭江神。又卓一卓下座。
性空性質寂理三位上人領眾求戒請上堂。昔日先師老和尚開戒親垂三問。當時答者固多。契機者少。滅度以來已三十載。此問鮮有知之者。今日不免為大眾從頭舉出。一以供養先師。一令人人知有。第一問。戒必師師相授。且道威音王從何人受戒。著語云。石女親開口。羯磨不登壇。第二問。戒光從口出。非青黃赤白。畢竟作何色。著語云。本光瑞如此。莫向色邊求。第三問。破戒比丘為甚麼不墮地獄。著語云。十界無安處。他得大闡提。大眾。問在答處。答在問處。先師問底即是霈上座答底。霈上座答底即是先師問底。若向這裏直下徹去。方知先師老人常住此山未曾滅度。實無一時無一處無一事不為諸人提綱挈領宣說法要。可謂恩大難酬也。如或未然。劒去久矣。徒勞刻舟。
非住上座同徒求圓戒請上堂。舉梵網經云。我今盧舍那。方坐蓮華臺。周匝千華上。復見千釋迦。一華百億國。一國一釋迦。各坐菩提樹。一時成佛道。師云。今日非住上座師徒與現前四眾人等簇簇上來。圍著老僧法座求授心地戒。開甘露門。人人脚跟著地。箇箇頂門放光。且道與舍那華臺上千百億釋迦是同是別。會得也目前包裹天共白雲曉。會不得也。目前包裹水和明月流。會得會不得則且置。只如古者道。不是目前法。非耳目之所到。又作麼生。石牛吐出三春霧。靈雀不棲無影林。
能俊玅旋行振習靜眾上人求戒請上堂。高沙彌不受戒。知是般事便休。大似蚖蛇戀窟。霈上座受戒。知是般事不休。猶如逸鶴凌空。且道受戒不受戒是阿誰分上事。卓拄杖云。拄杖化龍行雨去。直教枯木盡開花。又卓一卓。
大廸大馨二上人求戒請上堂。金剛寶戒人人有。千佛傳來事不差。日日登壇親授受。火中涌出白蓮花。何者。因戒生定。因定發慧。稟明於心匪從他得。所以六祖大師云。心地無非自性戒。心地無亂自性定。心地無癡自性慧。若人端的明得自性戒定慧。則百千法門無量玅義本自圓成。不假外覔。可謂塵中大丈夫也。雖然如是。只如僧問古德云。如何是戒定慧。古德答云。我這裏無奴兒婢子。且道古德意作麼生。撒手到家人不識。更無一物獻尊堂。
清流四眾弟子請上堂。清流四眾有同心。請法慇懃到碧岑。石鼓一聲天地震。衣珠晃耀不須尋。豎拂子云。大眾見麼。喝一喝下座。
興化信官弟子林明為太夫人陳氏太蓮祝壽請上堂。師拈拄杖云。金剛正體卓卓巍巍。真光掩暎於身心。智海深滋於德澤。林太夫人陳氏清齋潔己念佛明心。福大壽大爵高位高。葢由根深葉茂源遠流長。正當今日應時慶祝一句作麼生。王母蟠桃方舉出。直教徧界永馨香。又卓一卓下座。
上堂。福城北關新店黃爾伯居士同知權上人數年以來以修橋鋪路作佛事。今日又上鼓山飯僧請法。記得昔持地菩薩於普光佛法中出家。在要路津口道塗險隘處。或作橋梁或負沙石。平鋪道路濟度行人。如是勤苦經無量佛出現於世。後遇毗舍浮佛摩頂告云。當平心地。則世界地一切皆平。持地心開即見自身微塵與造世界微塵等無差別。微塵自性不相觸摩。乃至刀兵亦無所觸。大眾。且道心地作麼生平。知麼。三界唯心萬法平沉。一條大道非古非今。珍重。
佛誕日隆大心聞二上人領眾請上堂。舉昔日世尊於摩耶夫人右脇降誕。一手指天一手指地。周行七步目顧四方。作大師子吼云。天上天下唯吾獨尊。後來雲門云。我當時若見。一棒打殺與狗子喫。貴圖天下太平。師云。世尊誕生貧兒暴富。雲門行棒治世干戈。一往看來。二俱未了。霈上座到這裏又作麼生。一雙孤鴈撲翼高飛。兩隻鴛鴦池邊獨立。更聽頌出。蠢動含靈齊降誕。森羅萬象盡師鳴。普天匝地皆成佛。九曲黃河徹底清。
弘範上人請上堂。未入胞胎已前有一則語。早已舉似大眾了也。今日頭童齒豁又在這裏口喃喃地辨空華之濃淡。鼓陽𦦨之波瀾。成得甚麼邊事。良久云。日午打三更。
弟子李興溥修建華嚴普度道場請上堂。虗空尚無二相。大道豈有差殊。所以三世諸佛法界眾生同一法身。同一智慧。同日成佛。同時涅槃。其來舊矣。無奈隨迷著相。於無生法中妄見生滅。譬如瞖眼見空華。空實無華。乃翳者妄見耳。今日有歸戒弟子李興溥發廣大心。修普度行。以七七為期。葢欲令盡大地眾生同登華藏之門。共證毗盧之果。復還本有。共契真常。如是福德與法界等。與虗空等。曷可量耶。雖然如是。且道這一鋪功德畢竟從甚麼處起。卓拄杖云。盡從這裏去。莫向外邊求。下座。
九達耆德十周忌辰。小師太瀛率眾弟子請上堂。釋迦老子道。諸法寂滅相。不可以言宣。但以方便力。為五比丘說。乃卓拄杖云。只這箇生也不恁麼。滅也不恁麼。不生不滅也不恁麼。非不生非不滅亦不恁麼。向這裏洞開正眼。穿過那畔。又那畔翻轉身來。方知道生也恁麼。滅也恁麼。不生不滅也恁麼。非不生非不滅亦恁麼。更須知恁麼中有不恁麼。不恁麼中却恁麼。世出世間得大自在去也。雖然如是。且道達公即今在甚麼處。良久云。常在此山中。佛眼覰不見。卓一卓下座。
上堂。蓬尾乃拓浦善信之邦。吳晉卿明卿尚卿昆仲子姪及合鄉男女老幼歸敬供養。又請陞座為眾開導。只如這箇觀音堂古殿重開。古觀音出世。時時為諸人提綱說法。說甚麼法。不見道。觀音玅智力。能救世間苦。如何是觀音玅智。拈拄杖云。大眾見麼。古也如是見。今也如是見。卓一卓云。聞麼。古也如是聞。今也如是聞。聞見圓明。未嘗欠少。若向這裏見得徹。信得及。領荷得去。則知妄苦本空。玅智本有。靈光獨耀。萬古徽猷。家家阿彌陀。處處觀世音。如或未然。更聽一偈。人人有箇古觀音。相好端嚴悲願深。晝夜放光無間歇。箇中非古亦非今。卓拄杖下座。
柘浦臨江寂明上座等請上堂。拈拄杖卓一卓云。春風暖。春草香。春水濶。春夢長。無事客。思故鄉。既是無事客。為甚麼思故鄉。不見道熟處難忘。分付諸人。見即便見。切忌擬議思量。又卓一卓下座。
存心上人請上堂。僧問。法本離言。師今何說。師卓拄杖。進云。釋迦掩室。淨名杜口。與師今日是同是別。師云合取口好。進云。師為法王。於法自在。師云好與拄杖。乃云。法法無生之法。心心古佛之心。只須直下領荷。不用低首沉吟。果然。到這裏說甚麼臨濟曹洞。直饒釋迦老子到來結舌有分。達磨遊梁無風浪起。好與三十棒。雖然。只如老僧今日登堂。又作麼生。逢人且說三分話。未可全拋一片心。
傳霔一瓊二上人請上堂。師云。今朝四月三。日輪正當午。打鼓普請看。光輝遍寰宇。雖然如是。只如覆盆之下又作麼生。會麼。夜明簾外無人到。靈木迢然轉綠陰。
十如菴主領眾請上堂。若論此事。三世諸佛只言自知。歷代祖師瞻望莫及。更說箇甚麼。良久云。雖然無可說。傾出一栲栳。謹白參玄人。莫向外邊討。喝一喝下座。
佛誕日蓮居上人請上堂。釋迦老子未離兜率已降皇宮。未出母胎度人已畢。直下會去。無邊剎境自他不隔於毫端。十世古今始終不離於當念。若也不會。是法住法位。世間相常住。雖然如是。且道會與不會是甚麼人分上事。喝一喝。
延平府普通寺弘開上座興建大悲殿圓滿。率放生會眾善友請上堂。普通年外事。達磨未西來。太平好風月。鼓腹樂優哉。只如普通年後事作麼生。拈拄杖卓一卓云。觀世音菩薩來也。通身是手眼。遍身是手眼。持弓執戟合掌搖鈴。布慈雲。灑甘露。涌寶殿於雲中。現慈容於世上。直令盡大地眾生。危者復安。罪者還福。有求皆遂無善不臻。禽魚皆樂其生。人物均霑其澤。如是功德皆自當人一念大悲心中流出。匪從外得也。雖然如是。且道普通年外與普通年後事是同是別。會麼。芍藥華開菩薩面。㯶櫚葉散夜叉頭。卓拄杖下座。
啟鑰上座同弟子郁文重刊圓覺經略疏請上堂。昔日釋迦老子入於神通大光明藏。凡聖同源身心寂滅也。是以空拶空以火燒火。無佛現佛非土現土。與十萬菩薩文殊普賢等。一賓一主一問一答。於圓覺大陀羅尼中演出無量法門。亦是木人方歌石女起舞。有唐圭峯宗密禪師一言之下心地開通。乃為疏解。如蟲禦木偶爾成文。千載之下又有富沙比丘啟鑰郁文師資同會。金蘭一心刊板流通。與大地人指出圓覺。同歸於大光明藏。且道這一鋪功德與釋迦老子．文殊．普賢十二大士．圭峯禪師是同是別。會麼。謾道五音該不得。須知六律已全彰。
王應龍居士六十誕日請上堂。父母未生前。威音王莫窮其邊際。父母已生後。軒轅曆可測其高深。須知已生後即是父母未生前消息。未生前即是父母已生後消息。祖師云。要急相應。唯言不二。若入不二法門。則可以反復陰陽延促今古。與萬象同其體。虗空合其德。乃是當人自性常分耳。只如此人畢竟是何甲子。會麼。剎那千萬劫。文殊算不清。
沙邑信官樂太亨飯僧祈福請上堂。人天路上福為先。供佛齋僧願力堅。般若種投三寶地。生生福慧自綿延。雖然如是。只如釋迦老子道飯惡人百不如飯一善人。飯善人千不如飯一持五戒者。飯五戒者萬不如飯一須陀洹。飯百萬須陀洹不如飯一斯陀含。飯千萬斯陀含不如飯一阿那含。飯一億阿那含不如飯一阿羅漢。飯十億阿羅漢不如飯一辟支佛。飯百億辟支佛不如飯一三世諸佛。飯千億三世諸佛不如飯一無念無住無修無證之者。祇如此人如何供養。行者正炊香飯熟。當陽奉獻不饑人。
真寂監院素中耆德掃塔請上堂。末法風澆不可言。兒孫誰肯問根源。滔滔逐浪隨流去。漂泊何時得到門。惟我真寂師翁垂直鈎于苕溪岸畔。先師和尚駕鐵舡于石鼓峯頭。二老人鼻孔相通呼吸相應。無非拯溺援湑釣鼇連鼈。先師化去三十餘載。師翁遷化五十有餘載。面目儼然。真風不墜。遺風餘韻。猶足以扶衰救弊砥柱頹瀾。今日素公耆德不遠千里來山拜掃先師靈塔。霈上座忝為脚下兒孫。如何為他發明。更聽取一頌。閩山浙水兩悠悠。山自高兮水自流。千古萬古人皆見。何須特地更生愁。驀拈拄杖卓一卓云。師翁先師來也。大眾一齊禮拜。下座。
一端一智二上人求戒請上堂。戒性如虗空。受者亦如幻。幻人與虗空。長年自相對。戒光從口出。非青黃赤白。若非無情漢。誰能親見得。正當恁麼時。函葢相稱一句作麼生。搭起袈裟雲片片。展開瓦鉢雪團團。五篇三聚同時發。明月蘆華君自看。下座。
佛誕日必堅上人請上堂。年年四月八。摩耶生悉達。春至百華開。雨過千峯碧。記得昔日曹山問強上座曰。佛真法身猶若虗空。應物現形如水中月。作麼生說箇應的道理。強云如驢覷井。山云。道則太殺道。只道得八成。強云和尚又作麼生。山云如井覷驢。鼓山道。井覷驢。驢覷井。爭似月當空。千江俱現影。拈拄杖卓一卓云。今日悉達太子在諸人眼裏耳裏鼻裏舌裏乃至八萬四千毛孔裏。全身出現。放大光明。指天指地。大師子吼云。天上天下唯吾獨尊。諸人還見麼。若也見得。釋迦老子即是諸人自己。諸人自己即是釋迦老子。同時出世。同日成佛。一切智智清淨。無二無二分。無別無斷故。如或不然。塞壑填溝人不見。從教面上貼黃金。又卓一卓下座。
上堂。太封君韓公泰然居士年高七十有二。長齋四十餘年。日誦金剛般若以發明心地。今日入山設供請老僧陞座。舉揚佛意普施大眾。結箇般若因緣。知麼。人人自己有金剛。今古宣流未暫忘。非字非文非義理。徧空徧界不曾藏。所以釋迦老子盡力道破曰。所有一切眾生之類。若卵生若胎生若溼生若化生。若有色若無色。若有想若無想若非有想非無想。我皆令入無餘涅槃而滅度之。如是滅度無量無數無邊眾生。實無眾生得滅度者。唐朝大珠和尚釋曰。九類眾生一心具足。隨造隨成。無明為卵生。煩惱包裹為胎生。愛水浸潤為溼生。倐起煩惱為化生。悟即是佛。迷號眾生。菩薩只以念念心為眾生。若了得念念心體空。是名度眾生也。智者於本際上度於未形。未形既空即知實無眾生得滅度者。大眾。世尊恁麼說。大珠和尚恁麼註。今日老僧恁麼舉揚。為是自己金剛非自己金剛。會麼。知音不在頻頻舉。智者須知暗點頭。卓拄杖下座。
邵武王紹熈居士飯僧請上堂。僧問。聖凡路絕無階級。頓悟玄開不二門。不二門中是誰出。入師云闍黎即今在甚麼處著脚。進云。本地風光超萬有。箇中獨露玅玄機。師云猶是門外漢。師乃云。實際理地不立一塵。萬行門中不捨一法。今日王紹熈居士炊無米飯。盛沒底鉢。奉三世慈尊。供六和清眾。檀波羅蜜一念圓明。不二法門全身直入。如是功德不以世求。雖然如是。且道那一人如何供養。木童時獻團圞果。石女長持菡萏華。
中元修建普度福首弟子葛賜錦郭秉文郭肇元等請上堂。師云。一眾同心修普度。三年告滿喜功成。但願四恩并三有。共乘法力悟無生。且道無生作麼生悟。大眾會麼。年年七月十五。諸佛悉皆歡喜。僧眾各各自恣。識得飯原是米。識得後如何。天上人間堪應供。喝一喝云。喫和羅飯底不是你。
孫葵五居士六十初度飯僧請上堂。師云。靈源不竭。今古常然。在人同人。在天同天。拈拄杖云。且道在老僧拄杖頭上又作麼生。卓一卓云。今日無量壽如來在這裏為諸人轉大法輪。向道無量百千萬億壽只在如今一剎那。一剎那中無量壽。一切剎那亦復然。以如是壽普為大地眾生一時授記。如天普葢。似地普擎。了無遺漏。只如今日葵吾老居士飯僧請法。應時納祐一句如何道。薰風已來至。喬木正繁森。卓拄杖下座。
定默菴主度徒子出家受戒請上堂。師云。夫出家者。躍出三從之質。預參三寶之尊。著福田衣。薙煩惱髮。親霑戒品。逈脫塵勞。修梵行於世世生生。度含靈於在在處處。期登聖果。畢證菩提。雖然如是。只如金剛地上卓然獨立一句作麼生。從教五濁深無底。難染心池出水蓮。
東照上人請上堂。師云。東照慇懃請法來。皎然心鏡正當臺。十界聖凡齊現影。箇中元不著纖埃。只如今日四眾圍繞法座。眼睜睜地耳歷歷地意了了地聽老僧說黃道白。且道是影不是影。會麼。森羅萬象非他物。本有光明遍九垓。
慈門上人六十初度請上堂。師云。未入胞胎已前。虗空包不住。既出胞胎之後。芥子納有餘。芥子納有餘的虗空包不住。虗空包不住的芥子納有餘。向這裏見得徹。擔荷得去。無邊剎境自他不隔於毫端。十世古今始終不離於當念。如或不然。為山登九仞。捻土定千鈞。
延平普通寺弟子牧菴密勤不器同眾求戒請上堂。師云。本源自性清淨戒。只在當人一念中。無量劫來常不壞。猶如赫日照虗空。大眾。須知此戒性雖本有。從師顯發。所以登堂羯磨教授威儀。步步在金剛道場。事事是舍那心地。以此自利而究竟菩提。以此利生而平等普度。故云眾生受佛戒。即入諸佛位。位同大覺已。真是諸佛子。諸人還自信麼。還自肯麼。我不敢輕於汝等。汝等皆當作佛。下座。
佛誕日溫陵黃孔固孝廉為太夫人劉氏本慈請上堂。師云。人人父是飯王父。人人母是摩耶母。但看年年四月八。處處香湯浴太子。獻一供而諸佛齊臨。飯一僧而千聖普集。不是神通玅用。亦非法爾如然。乃當人本有性功德耳。今日黃孔固孝廉奉太夫人劉氏請法秉戒因齋慶讚一句如何道。母子同心修福慧。箕裘百世永馨香。珍重。
立新監寺德統德耘德寧梵止曇印自光宗廓汝洪心湛圓印超倫自信默通達光不染德輝惟輔濟汪了然四弘等二十位輪值寺事上堂。栴檀林裏無雜樹。鬱密深沉師子住。狐狼野干盡潛蹤。一段真風遍天地。如何是一段真風。豈不見祖師道。心法無形貫滿十方。在眼曰見。在耳曰聞。在鼻齅香。在舌談論。在手執捉。在足運奔。遍現俱該沙界。收攝在一微塵。識者知是佛性。不識喚作精魂。諸仁者。若端的識得佛性。則綱維叢林荷負大眾。建立三寶弘通大乘。一一自般若中流出。若不識佛性。則事事皆識情運為。用識情則識情共聚。行般若則般若同居。栴檀叢林栴檀圍繞。荊棘叢林荊棘圍繞。定不誣耳。鼓山自博山老人先師和尚開創以來。六十有餘載。真風不墜。古道猶存。唯願諸仁箇箇開特達之懷。奮超羣之志。明本有之性。興無作之功。繼先德之芳蹤。為後學之良導。接引四來同歸覺地。是所厚望耳。正當恁麼時。同聲相應同氣相求一句如何道。更聽一頌。人人佛性本來同。六用圓明空不空。一念迴機全體現。驀召大眾。眾皆舉首。乃云。性天慧月正當中。珍重。
恆正上座六十初度請上堂。師云。恆正老比丘。行年已六十。歲月疾如流。滔滔去不息。惟無位真人尊貴無倫匹。身是金剛身。如如不變異。歲月本不遷。壽量有何極。晝夜放光明。今古恆赫奕。且道無位真人即今在甚麼處。豎拂子云。大眾見麼。喝一喝下座。
優婆夷弟子許太華預修功德請上堂。僧問。夾山道猿抱子歸青嶂後。鳥啣華落碧巖前。意旨如何。師云只在目前。進云。只如法眼道。三十年祇作境會。又作麼生。師云心會亦不得。僧禮拜。師乃云。眾生諸佛本來同。萬象森羅一鏡中。心地福從心地起。生生福果自彌隆。豎拂子召大眾云。是甚麼。良久云。五眸覷不見。萬古自虗明。擊案下座。
優婆夷弟子鄭太坤預修功德請上堂。師云。佛祖正宗。人天眼目。不從別處得來。親自箇中流出。箇中事作麼生。拈拄杖云。只者箇喚作拄杖。鹽梅觸太羮。不喚作拄杖。棄波而尋水。畢竟如何。連卓三下云。古今常不壞。世世作津梁。又卓一卓下座。