---
title: "佛果圜悟禪師碧巖錄 · 1"
description: "佛果圜悟禅师碧岩录由宋代禅僧圜悟克勤编撰，是禅宗重要典籍之一。该书以雪窦重显的百则颂古为纲，克勤加以评唱点拨，结合公案、颂文与评述，深入阐释禅宗心要。诞生于北宋禅宗鼎盛时期，碧岩录融汇临济宗杨岐派思想，以机锋锐利、直指人心著称。它不仅系统总结禅宗公案传统，更开创评唱体先河，被誉为禅门第一书，对中日韩禅宗发展影响深远，是研究看话禅和宋代禅学不可或缺的经典。"
url: "https://rushiwowen.co/en/r/cmczgm9gf01htk1042mcshacx"
---

## 佛果圜悟禪師碧巖錄卷第二11

> The Second Volume of Zen Master Foguo Yuanwu's Biyan Lu

垂示云。佛祖大機。全歸掌握。人天命脈。悉受指呼。等閑一句一言。驚群動眾。一機一境。打鎖敲枷。接向上機。提向上事。且道什麼人曾恁麼來。還有知落處麼。試舉看。

> The great workings of the Buddhas and Patriarchs are fully grasped in the palm of one's hand. The lifelines of gods and humans are all directed by a single command. With a casual word or phrase, they startle the crowd and stir the assembly. A single turn of mind, a single circumstance, breaks open locks and shatters shackles. They meet the highest capacity, they lift up the highest matter. Yet tell me, who has ever come this way? Is there anyone who knows where it lands? Let's try bringing it forth and see.

【一一】舉黃檗示眾云打水礙盆。一口吞盡。天下衲僧跳不出汝等諸人。盡是噇酒糟漢。恁麼行脚道着。踏破草鞋。掀天搖地何處有今日用今日作什麼。不妨驚群動眾還知大唐國裏無禪師麼老僧不會。一口吞盡。也是雲居羅漢時有僧出云。只如諸方匡徒領眾。又作麼生也好與一拶。臨機不得不恁麼檗云。不道無禪。只是無師直得分疎不下。瓦解氷消。龍頭蛇尾漢。

> One by one, the cases are raised. Huangbo addressed the assembly, saying: "You are all just a bunch of drunks, swilling down the dregs of wine. You go on pilgrimage like this—where is there any 'today' for you? Do you know that in the great land of Tang, there are no Chan masters?" At that time, a monk came forward and asked, "What about all those masters in various places who guide disciples and lead assemblies? How about them?" Huangbo said, "I didn't say there are no Chan practitioners. It's just that there are no true teachers."

黃檗身長七尺。額有圓珠。天性會禪。師昔遊天台。路逢一僧。與之談笑。如故相識。熟視之目光射人。頗有異相。乃偕行。屬溪水暴漲。乃植杖捐笠而止。其僧率師同渡。師曰。請渡。彼即褰衣。躡波如履平地。回顧云渡來渡來。師咄云。這自了漢。吾早知揑怪。當斫汝脛。其僧歎曰。真大乘法器。言訖不見。初到百丈。丈問云。巍巍堂堂。從什麼處來。檗云。巍巍堂堂從嶺中來。丈云。來為何事。檗云。不為別事。百丈深器之。次日辭百丈。丈云。什麼處去。檗云。江西禮拜馬大師去。丈云。馬大師已遷化去也。儞道黃檗恁麼問。是知來問。是不知來問。却云。某甲特地去禮拜。福緣淺薄。不及一見。未審平日有何言句。願聞舉示。丈遂舉再參馬祖因緣。祖見我來。便竪起拂子。我問云。即此用。離此用。祖遂掛拂子於禪床角良久。祖却問我。汝已後鼓兩片皮。如何為人。我取拂子竪起。祖云。即此用。離此用。我將拂子。掛禪床角。祖振威一喝。我當時直得三日耳聾。黃檗不覺悚然吐舌。丈云。子已後莫承嗣馬大師麼。檗云。不然。今日因師舉。得見馬大師大機大用。若承嗣馬師。他日已後喪我兒孫。丈云。如是如是。見與師齊。減師半德。智過於師。方堪傳授。子今見處宛有超師之作。諸人且道。黃檗恁麼問。是知而故問耶。是不知而問耶。須是親見他家父子行履處始得。黃檗一日又問百丈。從上宗乘。如何指示。百丈良久。檗云。不可教後人斷絕去。百丈云。將謂汝是箇人。遂乃起入方丈。檗與裴相國為方外友。裴鎮宛陵請師至郡。以所解一編。示師。師接置於座。略不披閱。良久乃云。會麼。裴云。不會。檗云。若便恁麼會得。猶較些子。若也形於紙墨。何處更有吾宗。裴乃以頌贊云。自從大士傳心印。額有圓珠七尺身。掛錫十年棲蜀水。浮盃今日渡漳濱。八千龍象隨高步。萬里香花結勝因。擬欲事師為弟子。不知將法付何人。師亦無喜色云。心如大海無邊際。口吐紅蓮養病身。自有一雙無事手。不曾祇揖等閑人。檗住後。機鋒峭峻。臨濟在會下。睦州為首座。問云。上座在此多時。何不去問話。濟云。教某甲問什麼話即得。座云。何不去問如何是佛法的的大意。濟便去問。三度被打出。濟辭座曰。蒙首座令三番去問。被打出。恐因緣不在這裏。暫且下山。座云。子若去須辭和尚去方可。首座預去白檗云。問話上座。甚不可得。和尚何不穿鑿教成一株樹去。與後人為陰涼。檗云。吾已知。濟來辭。檗云。汝不得向別處去。直向高安灘頭。見大愚去。濟到大愚。遂舉前話。不知某甲過在什麼處。愚云。檗與麼老婆心切。為儞徹困。更說什麼有過無過。濟忽然大悟云。黃檗佛法無多子。大愚搊住云。儞適來又道有過。而今却道佛法無多子。濟於大愚脇下。𡎺三拳。愚拓開云。汝師黃檗非干我事。一日檗示眾云。牛頭融大師。橫說竪說。猶未知向上關捩子在。是時石頭馬祖下。禪和子浩浩地。說禪說道。他何故却與麼道。所以示眾云。汝等諸人盡是噇酒糟漢。恁麼行脚。取笑於人。但見八百一千人處便去。不可只圖熱鬧也。可中總似汝如此容易。何處更有今日事也。唐時愛罵人。作噇酒糟漢。人多喚作黃檗罵人。具眼者自見他落處。大意垂一鉤。釣人問。眾中有不惜身命底禪和。便解恁麼出眾問他道。只如諸方匡徒領眾。又作麼生。也好一拶。這老漢果然分疎不下。便却漏逗云。不道無禪。只是無師。且道意在什麼處。他從上宗旨。有時擒。有時縱。有時殺。有時活。有時放。有時收。敢問諸人。作麼生是禪中師。山僧恁麼道。已是和頭沒却了也。諸人鼻孔在什麼處。良久云。穿却了也。

> Huangbo was seven feet tall, with a round pearl-like mark on his forehead. He had a natural talent for Chan. Once, while traveling to Mount Tiantai, he met a monk on the road. They talked and laughed as if they were old friends. Looking closely, the monk's gaze was piercing, and he had an extraordinary appearance. They walked together until they came to a stream that had swollen from heavy rain. Huangbo planted his staff, set down his bamboo hat, and stopped. The monk urged Huangbo to cross with him. Huangbo said, "Please, you go ahead." The monk then lifted his robe, stepped onto the water, and walked across as if on flat ground. He looked back and said, "Come across! Come across!" Huangbo scolded, "You self-absorbed fellow! I knew you were up to tricks. I ought to chop your shins." The monk sighed and said, "Truly, you are a vessel for the Great Vehicle." With that, he vanished. When Huangbo first arrived at Baizhang's place, Baizhang asked, "So majestic and dignified—where have you come from?" Huangbo said, "Majestic and dignified, I come from the mountains." Baizhang asked, "What brings you here?" Huangbo said, "For no other reason." Baizhang recognized his deep capacity. The next day, Huangbo took his leave. Baizhang asked, "Where are you going?" Huangbo said, "To Jiangxi to pay respects to Master Ma." Baizhang said, "Master Ma has already passed away." Now, tell me: When Huangbo asked this, did he already know, or did he not know? Yet he said, "I specifically went to pay my respects. My merit and connection are shallow; I did not get to see him. I wonder, what were his usual words and phrases? I wish to hear them recounted." Baizhang then related the story of his second visit to Mazu. "When Mazu saw me coming, he raised his whisk. I asked, 'Is it used here, or apart from here?' Mazu then hung the whisk on the corner of the meditation seat. After a long while, he asked me, 'In the future, when you flap your two lips \[to teach\], how will you guide people?' I took the whisk and raised it. Mazu said, 'Is it used here, or apart from here?' I then hung the whisk on the corner of the meditation seat. Mazu gave a mighty shout. At that time, it left my ears deaf for three days." Hearing this, Huangbo couldn't help but shudder and stick out his tongue. Baizhang said, "In the future, will you not become Mazu's successor?" Huangbo said, "No. Today, because of your account, I have seen Master Ma's great function and great use. If I were to succeed Master Ma, in days to come I would orphan my descendants." Baizhang said, "So it is, so it is. To see equally with the teacher is to lack half the teacher's virtue. Only when wisdom surpasses the teacher is one worthy to transmit. Your understanding now clearly has the mark of surpassing the teacher." Now, everyone, tell me: When Huangbo asked like this, did he know and ask anyway, or did he not know and ask? One must personally witness the conduct of that master and disciple to understand. One day, Huangbo asked Baizhang, "How is the essential teaching of our school pointed out?" Baizhang remained silent for a long time. Huangbo said, "Don't let it be cut off for future generations." Baizhang said, "I thought you were someone." Then he got up and went into his abbot's quarters. Huangbo was a spiritual friend to Minister Pei. When Pei was stationed at Wanling, he invited Huangbo to the commandery. He showed Huangbo a volume of his own explanations. Huangbo took it and placed it on his seat, not even glancing through it. After a long while, he said, "Do you understand?" Pei said, "No." Huangbo said, "If you could understand just like this, it would still be somewhat close. But if it takes form in ink and paper, where then is our school?" Pei then composed a verse in praise: > Since the great master transmitted the mind-seal, > With a round pearl on his brow and a seven-foot body. > For ten years he lodged his staff, dwelling by the Shu waters; > Today, his floating cup crosses the Zhang shores. > Eight thousand dragon-elephants follow his lofty steps; > Ten thousand miles of fragrant flowers form auspicious connections. > I wish to serve the master as his disciple, > But to whom will he entrust the Dharma? The master showed no sign of pleasure and said: > The mind is like the great sea, without bounds; > The mouth spews red lotuses to nourish this ailing body. > I have always had a pair of hands that do nothing; > They have never merely bowed to ordinary people. After Huangbo took up residence \[as abbot\], his methods were steep and sharp. Linji was in the assembly, and Muzhou was the head monk. Muzhou asked, "You've been here a long time. Why don't you go ask a question?" Linji said, "What should I ask?" Muzhou said, "Why not go ask, 'What is the essential meaning of the Buddha-Dharma?'" Linji went and asked. Three times he was beaten and driven out. Linji bid farewell to Muzhou, saying, "Thanks to your urging, I went to ask three times and was beaten out. Perhaps my connection isn't here. I'll go down the mountain for now." Muzhou said, "If you're going, you must take your leave from the master properly." Muzhou went ahead and told Huangbo, "That questioning monk is quite something. Why not drill into him and make him into a great tree, to provide shade for people in the future?" Huangbo said, "I already know." When Linji came to take his leave, Huangbo said, "Don't go anywhere else. Go straight to Gao'an Crossing and see Dayu." Linji went to Dayu and related the previous events. "I don't know where my fault was." Dayu said, "Huangbo was so grandmotherly kind, thoroughly exhausting himself for you, and you're still talking about having fault or not having fault?" Linji suddenly had a great awakening. He said, "Huangbo's Buddhadharma hasn't much to it!" Dayu grabbed him and said, "A moment ago you said you had fault, and now you say the Buddhadharma hasn't much to it?!" Linji gave Dayu three punches in the ribs. Dayu pushed him away and said, "Your teacher is Huangbo. This has nothing to do with me." One day, Huangbo addressed the assembly: "Great Master Niutou Rong, whether speaking horizontally or vertically, still didn't know the pivotal point of what's above." At that time, under Shitou and Mazu, Chan practitioners were everywhere in great numbers, discussing Chan and discussing the Dharma. Why then did he say such a thing? Therefore he addressed the assembly: "All of you are nothing but fellows who gobble wine dregs! Going on pilgrimage like this, you invite people's ridicule. You just see a place with eight hundred or a thousand people and go there. You mustn't just seek out the bustle. If everyone were as easily satisfied as you, how could the affairs of today even exist?" In the Tang era, they loved to scold people as "gobblers of wine dregs." Many people called it "Huangbo's scolding." Those with clear eyes naturally see where he's coming from. He dangles a hook, fishing for someone to ask. If among the assembly there is a Chan practitioner who doesn't cherish his body or life, he might step forward and ask him, "Just as the various teachers guide disciples and lead assemblies, how about that?" That would be a good pinch. This old fellow indeed couldn't sort it out and ended up leaking his intent, saying, "It's not that there's no Chan, it's just that there's no teacher." Now, what's the meaning here? In this school's essential teaching, sometimes you capture, sometimes you release; sometimes you kill, sometimes you bring to life; sometimes you let go, sometimes you gather in. I dare ask everyone: What is the teacher within Chan? This mountain monk speaking like this has already drowned along with his head. Where is everyone's nostrils? After a long pause, he said: "They've been pierced through."

猶自不知有。也是雲居羅漢也要別緇素。也要皂白分明凜凜孤風不自誇 端居寰海定龍蛇說什麼大中天子任大也須從地起。更高爭奈有天何大中天子曾輕觸死蝦蟆多口作什麼。未為奇特。猶是小機巧。若是大機大用現前。盡十方世界。乃至山河大地。盡在黃檗處乞命三度親遭弄爪牙

> Even he himself does not know he possesses it—this too is the Yunju Arhat. He must distinguish between black and white, must clearly separate right from wrong. With a stern, solitary dignity, he does not boast of himself, Sitting upright in the vast sea, he subdues dragons and snakes. What of the great Son of Heaven? However great, he too must rise from the earth; However high he climbs, what can he do against the heavens? The great Son of Heaven once dared to provoke him, Three times he personally suffered the grasp of his claws.

雪竇此一頌。一似黃檗真贊相似。人却不得作真贊會。他底句下。便有出身處。分明道。凜凜孤風不自誇。黃檗恁麼示眾。且不是爭人負我。自逞自誇。若會這箇消息。一任七縱八橫。有時孤峯頂獨立。有時鬧市裏橫身。豈可僻守一隅。愈捨愈不歇。愈尋愈不見。愈擔荷愈沒溺。古人道。無翼飛天下。有名傳世間。盡情捨却佛法道理。玄妙奇特。一時放下。却較些子。自然觸處現成。雪竇道。端居寰海定龍蛇。是龍是蛇。入門來便驗取。謂之定龍蛇眼擒虎兕機。雪竇又道。定龍蛇兮眼何正。擒虎兕兮機不全。又道。大中天子曾輕觸。三度親遭弄爪牙。黃檗豈是如今惡脚手。從來如此。大中天子者。續咸通傳中載。唐憲宗有二子。一曰穆宗。一曰宣宗。宣宗乃大中也。年十三。少而敏黠。常愛跏趺坐。穆宗在位時。因早朝罷。大中乃戲登龍床。作揖群臣勢。大臣見而謂之心風。乃奏穆宗。穆宗見而撫歎曰。我弟乃吾宗英胄也。穆宗於長慶四年。晏駕。有三子。曰敬宗文宗武宗。敬宗繼父位。二年內臣謀易之。文宗繼位。一十四年。武宗即位。常喚大中作癡奴。一日武宗。恨大中昔日戲登父位。遂打殺致後苑中。以不潔灌。而復甦。遂潛遁在香嚴閑和尚會下。後剃度為沙彌。未受具戒。後與志閑遊方到廬山。因志閑題瀑布詩云。穿雲透石不辭勞。地遠方知出處高。閑吟此兩句佇思久之。欲釣他語脈看如何。大中續云。溪㵎豈能留得住。終歸大海作波濤。閑方知不是尋常人。乃默而識之。後到鹽官會中。請大中作書記。黃檗在彼作首座。檗一日禮佛次。大中見而問曰。不著佛求。不著法求。不著眾求。禮拜當何所求。檗云。不著佛求。不著法求。不著眾求。常禮如是。大中云。用禮何為。檗便掌。大中云。太麁生。檗云。這裏什麼所在。說麁說細。檗又掌。大中後繼國位。賜黃檗為麁行沙門。裴相國在朝。後奏賜斷際禪師。雪竇知他血脈出處。便用得巧。如今還有弄爪牙底麼。便打。12

> Xuedou's verse here is like a true praise of Huangbo, yet people shouldn't take it merely as praise. Within his lines lies the path to liberation. He clearly states: \*A solitary, austere wind does not boast of itself.\* When Huangbo taught the assembly in this way, it wasn't about contending with others or flaunting himself. If you grasp this essence, you are free to move in all directions—sometimes standing alone atop a solitary peak, sometimes mingling in the bustling marketplace. How could one confine oneself to a corner? The more you let go, the more it eludes you; the more you seek, the more it hides; the more you try to bear it, the deeper you sink. The ancients said: \*Without wings, it flies throughout the world;\* \*With a name, it spreads across the ages.\* If you completely relinquish all Buddhist doctrines, profound mysteries, and extraordinary wonders—setting them all aside at once—you’ll come closer. Then, everything will naturally appear as it is. Xuedou says: \*Sitting serenely, he discerns dragons and serpents across the seas.\* Whether one is a dragon or a serpent is revealed upon entering the gate—this is called the eye that discerns dragons and serpents, the skill that captures tigers and rhinos. Xuedou also says: \*In discerning dragons and serpents, how correct is the eye;\* \*In capturing tigers and rhinos, how incomplete the skill.\* And further: \*The Emperor Dazhong once lightly provoked him,\* \*Thrice personally endured the play of claws and fangs.\* Was Huangbo like the harsh teachers of today? He has always been thus. Regarding Emperor Dazhong: The \*Continued Records of the Xiantong Era\* records that Emperor Xianzong of Tang had two sons: Emperor Muzong and Emperor Xuanzong. Emperor Xuanzong was Dazhong. At thirteen, he was young, clever, and witty, often enjoying sitting in meditation. During Muzong’s reign, after an early court session, Dazhong playfully climbed onto the dragon throne, mimicking the gestures of bowing to his officials. The ministers, seeing this, thought him deranged and reported it to Muzong. Muzong observed him and sighed, stroking him: "My brother is the heroic descendant of our lineage." Muzong passed away in the fourth year of the Changqing era. He had three sons: Emperors Jingzong, Wenzong, and Wuzong. Jingzong succeeded his father but, within two years, was conspired against by inner court officials. Wenzong then reigned for fourteen years, followed by Wuzong. Wuzong often called Dazhong a "foolish slave." One day, resentful of Dazhong’s earlier playfulness on their father’s throne, Wuzong had him beaten and left for dead in the rear garden, where he was revived by being doused with filth. Dazhong then secretly fled to join the assembly of Master Xiangyan Xian, where he later shaved his head and became a novice monk, though he never took full ordination. Later, while traveling with Zhi Xian to Mount Lu, Zhi Xian composed a poem on the waterfall: \*Piercing clouds, penetrating rocks, it spares no effort;\* \*Only from afar does one realize the source is lofty.\* He paused after these two lines, waiting to see how Dazhong would continue. Dazhong added: \*How can mountain streams hold it back?\* \*In the end, it returns to the great sea, becoming waves.\* Only then did Zhi Xian realize Dazhong was no ordinary person and silently took note. Later, at the assembly of Master Yan, Dazhong was invited to serve as secretary. Huangbo was the head monk there. One day, while Huangbo was bowing to the Buddha, Dazhong asked: "Not seeking the Buddha, not seeking the Dharma, not seeking the Sangha—what are you bowing for?" Huangbo replied: "Not seeking the Buddha, not seeking the Dharma, not seeking the Sangha—just bowing as usual." Dazhong said: "What’s the use of bowing then?" Huangbo slapped him. Dazhong said: "Too crude!" Huangbo said: "What kind of place is this, to speak of crude or refined?" And slapped him again. After Dazhong ascended the throne, he bestowed upon Huangbo the title "Crude Practice Monk." Later, Minister Pei petitioned the court to grant him the name "Chan Master Duanji." Xuedou knew his lineage and origins, and thus used them skillfully. Now, is there anyone who dares to play with claws and fangs? If so, let them be struck.

垂示云。殺人刀活人劍。乃上古之風規。亦今時之樞要。若論殺也。不傷一毫。若論活也。喪身失命。所以道。向上一路。千聖不傳。學者勞形。如猿捉影。且道。既是不傳。為什麼。却有許多葛藤公案。具眼者。試說看。

【一二】舉僧問洞山。如何是佛鐵蒺藜。天下衲僧跳不出山云。麻三斤灼然。破草鞋。指槐樹罵柳樹。為秤鎚。

這箇公案。多少人錯會。直是難咬嚼。無爾下口處。何故淡而無味。古人有多少答佛話。或云。殿裏底。或云。三十二相。或云。杖林山下竹筋鞭。及至洞山。却道麻三斤。不妨截斷古人舌頭。人多作話會道。洞山是時在庫下。秤麻。有僧問。所以如此答。有底道。洞山問東答西。有底道。爾是佛。更去問佛。所以洞山遶路答之。死漢更有一般道。只這麻三斤便是佛。且得沒交涉。爾若恁麼去洞山句下尋討。參到彌勒佛下生。也未夢見在。何故言語只是載道之器。殊不知古人意。只管去句中求。有什麼巴鼻。不見古人道。道本無言。因言顯道。見道即忘言。若到這裏。還我第一機來始得。只這麻三斤。一似長安大路一條相似。舉足下足。無有不是。這箇話。與雲門餬餅話。是一般。不妨難會。五祖先師頌云。賤賣擔板漢。貼秤麻三斤。千百年滯貨。無處著渾身。爾但打疊得情塵意想。計較得失是非。一時淨盡自然會去。

左眼半斤。快鷂趕不及。火焰裏橫身右眼八兩。姮娥宮裏作窠窟金烏急 玉兔速如鐘在扣。如谷受響錯認定盤星。自是闍黎恁麼見善應何曾有輕觸 展事投機見洞山自領出去。同坑無異土。阿誰打爾鷂子死跛鱉盲龜入空谷兩重公案。一狀領過。依舊一般三重也有。四重公案。頭上安頭花簇簇錦簇簇 南地竹兮北地木懶兒牽伴。山僧也恁麼。雪竇也恁麼因思長慶陸大夫呵呵。蒼天。夜半更添冤苦解道合笑不合哭咄是什麼。便打咦

雪竇見得透。所以劈頭便道。金烏急玉兔速。與洞山答麻三斤。更無兩般。日出月沒。日日如是。人多情解。只管道。金烏是左眼。玉兔是右眼。纔問著便瞠眼云。在這裏有什麼交涉。若恁麼會。達磨一宗掃地而盡。所以道。垂鉤四海只釣獰龍。格外玄機。為尋知已。雪竇是出陰界底人。豈作這般見解。雪竇輕輕去敲關擊節處。略露些子教爾見。便下箇注脚道。善應何曾有輕觸。洞山不輕酬這僧。如鐘在扣。如谷受響。大小隨應。不敢輕觸。雪竇一時。突出心肝五臟。呈似爾諸人了也。雪竇有靜而善應頌云。覿面相呈。不在多端。龍蛇易辨。衲子難瞞。金鎚影動。寶劍光寒。直下來也。急著眼看。洞山初參雲門。門問。近離甚處。山云。渣渡。門云。夏在甚麼處。山云。湖南報慈。門云。幾時離彼中。山云。八月二十五。門云。放爾三頓棒。參堂去。師晚間入室。親近問云。某甲過在什麼處。門云。飯袋子。江西湖南便恁麼去。洞山於言下。豁然大悟。遂云。某甲他日向無人煙處。卓箇庵子。不蓄一粒米。不種一莖菜。常接待往來十方大善知識。盡與伊抽却釘。技却楔。拈却膱脂帽子。脫却鶻臭布衫。各令灑灑落落地。作箇無事人去。門云。身如椰子大。開得許大口。洞山便辭去。他當時悟處。直下穎脫。豈同小見後來出世應機麻三斤語。諸方只作答佛話會如何是佛。杖林山下竹筋鞭。丙丁童子來求火。只管於佛上作道理。雪竇云。若恁麼作展事與投機會。正似跛鼈盲龜入空谷。何年日月尋得出路去。花簇簇錦簇簇。此是僧問智門和尚。洞山道麻三斤意旨如何。智門云。花簇簇錦簇簇。會麼。僧云。不會。智門云。南地竹兮北地木。僧回舉似洞山。山云。我不為汝說。我為大眾說。遂上堂云。言無展事。語不投機。承言者喪。滯句者迷。雪竇破人情見。故意引作一串頌出。後人却轉生情見道。麻是孝服。竹是孝杖。所以道。南地竹兮北地木。花簇簇錦簇簇。是棺材頭邊。畫底花草。還識羞麼。殊不知。南地竹兮北地木。與麻三斤。只是阿爺與阿爹相似。古人答一轉語。決是意不恁麼。正似雪竇道金烏急玉兔速。自是一般寬曠。只是金鍮難辨。魚魯參差。雪竇老婆心切。要破爾疑情。更引箇死漢。因思長慶陸大夫。解道合笑不合哭。若論他頌。只頭上三句。一時頌了。我且問爾。都盧只是箇麻三斤。雪竇却有許多葛藤。只是慈悲忒殺。所以如此。陸亘大夫。作宣州觀察使。參南泉。泉遷化。亘聞喪入寺下祭。却呵呵大笑。院主云。先師與大夫。有師資之義。何不哭。大夫云。道得即哭。院主無語。亘大哭云。蒼天蒼天。先師去世遠矣。後來長慶聞云。大夫合笑不合哭。雪竇借此意大綱道。爾若作這般情解。正好笑莫哭。是即是。末後有一箇字。不妨聱訛。更道咦。雪竇還洗得脫麼。13

> Xuedou saw through it clearly. That's why he began directly saying, "The golden crow is swift, the jade rabbit is fast." This is no different from Dongshan's reply, "Three pounds of hemp." Sunrise and moonfall—every day is just like this. People often get caught in intellectual interpretations, just saying, "The golden crow is the left eye, the jade rabbit is the right eye." As soon as they're questioned, they stare wide-eyed and say, "It's right here—what does it have to do with anything?" If you understand it like that, then the lineage of Bodhidharma is swept clean away. That's why it's said: "Lowering the hook across the four seas, only to catch fierce dragons; extraordinary mysteries, seeking a true friend." Xuedou was someone who had transcended the realm of yin and yang—how could he hold such views? Xuedou gently taps at the crucial point, revealing just a little to let you see, then adds this note: "A skillful response never comes lightly." Dongshan did not answer that monk lightly. Like a bell when struck, like a valley echoing—responding according to capacity, never lightly touching. Xuedou, in one moment, lays bare his heart, liver, and all the inner organs, presenting them fully to all of you. Xuedou once wrote a verse on "Stillness and Skillful Response": "Face to face, it's presented—no need for many words. Dragons and snakes are easy to distinguish, but monks are hard to fool. The golden hammer's shadow moves, the precious sword's light is cold. Coming straight down—quick, look carefully!" When Dongshan first visited Yunmen, Yunmen asked, "Where have you just come from?" Dongshan said, "Zha Ferry." Yunmen asked, "Where did you spend the summer?" Dongshan said, "Baoci Temple in Hunan." Yunmen asked, "When did you leave there?" Dongshan said, "The twenty-fifth of August." Yunmen said, "I'll let you off with three blows of the stick. Go join the meditation hall." Later that evening, Dongshan entered the master's room and asked respectfully, "Where was my fault?" Yunmen said, "You rice bag! Going on like that about Jiangxi and Hunan!" At these words, Dongshan suddenly experienced great awakening. He then said, "Someday, I'll set up a hermitage in a place with no people, not storing a single grain of rice, not planting a single stalk of vegetable, always receiving great wise ones from the ten directions who come and go. I'll help them all pull out the nails, remove the wedges, take off the greasy hats, strip off the stinking robes, and let each become free and unburdened, becoming people of no-matter." Yunmen said, "With a body as small as a coconut, you sure can talk big!" Dongshan then took his leave. His awakening at that moment was directly penetrating—how could it be compared to petty views? Later, when he taught in the world, his response "Three pounds of hemp" was taken by many as just an answer about Buddha. "What is Buddha?" "A bamboo whip under the Staff Forest Mountain." "The Ding-ding boy comes seeking fire." They only kept reasoning in terms of Buddha. Xuedou said, "If you understand it that way, trying to unfold the matter and match the opportunity, it's like a lame turtle and a blind tortoise entering an empty valley—what year or month will they ever find their way out?" "Flowers clustered, brocade clustered"—this was a monk asking Master Zhimen, "What is the meaning of Dongshan's 'Three pounds of hemp'?" Zhimen said, "Flowers clustered, brocade clustered. Do you understand?" The monk said, "No." Zhimen said, "Bamboo from the south, wood from the north." The monk reported this to Dongshan. Dongshan said, "I'm not explaining it for you—I'm explaining it for the assembly." Then he ascended the hall and said, "Words don't unfold the matter; speech doesn't match the opportunity. Those who cling to words are lost; those stuck on phrases are confused." Xuedou breaks through people's intellectual views, intentionally stringing these together in his verse. Later people, however, generate even more intellectual views, saying, "Hemp is mourning cloth, bamboo is the mourning staff. That's why it's said: 'Bamboo from the south, wood from the north. Flowers clustered, brocade clustered'—it's the painted flowers beside the coffin. Do you still know shame?" They don't realize that "Bamboo from the south, wood from the north" and "Three pounds of hemp" are just like "Dad" and "Father"—essentially the same. When the ancients gave a turning phrase, the meaning certainly wasn't like that. It's exactly like Xuedou saying, "The golden crow is swift, the jade rabbit is fast"—it's naturally broad and open. It's just that true gold and fool's gold are hard to distinguish; fish and lu characters get mixed up. Xuedou, with his grandmotherly kindness, wants to break through your doubts, so he brings in a dead man: "Thinking of Minister Lu of Changqing, who understood: 'Should laugh, not cry.'" Actually, regarding his verse, only the first three lines fully express it. Let me ask you: It's all just "Three pounds of hemp," yet Xuedou produces all these complications. It's just that his compassion is too extreme, so he goes on like this. Minister Lu Geng served as observation commissioner of Xuanzhou. He studied under Nanquan. When Nanquan passed away, Lu heard of the mourning, entered the temple to offer condolences, but then laughed heartily. The temple director said, "The late master and you, Minister, had a teacher-disciple relationship. Why aren't you crying?" The minister said, "If you can say it, I'll cry." The director was silent. Lu then wailed, "Heaven, heaven! The late master has left us forever!" Later, Changqing heard about this and said, "The minister should have laughed, not cried." Xuedou borrows this idea to make his main point: If you hold such intellectual understanding, you'd better laugh, not cry. That's all fine, but at the end there's one word that's rather tricky. He further says, "Huh!" Can Xuedou still wash himself clean of this?

垂示云。雲凝大野。遍界不藏。雪覆蘆花。難分朕迹。冷處冷如氷雪。細處細如米末。深深處佛眼難窺。密密處魔外莫測。舉一明三即且止。坐斷天下人舌頭。作麼生道。且道是什麼人分上事。試舉看。

> The clouds gather over the vast wilderness, leaving no corner of the world concealed. Snow blankets the reeds and flowers, obscuring all traces. In the cold, it is as frigid as ice and snow; in the subtle, it is as fine as powdered rice. In its profound depths, even the Buddha's eye cannot penetrate; in its intricate density, neither demons nor outsiders can fathom it. To speak of one and illuminate three is to stop short—to silence the tongues of all under heaven. How then shall we speak? And whose domain is this matter? Let us consider an example.

【一三】舉僧問巴陵。如何是提婆宗白馬入蘆花。道什麼點巴陵云。銀椀裏盛雪塞斷爾咽喉。七花八裂。

這箇公案。人多錯會道。此是外道宗。有什麼交涉。第十五祖。提婆尊者。亦是外道中一數。因見第十四祖。龍樹尊者。以針投鉢。龍樹深器之。傳佛心宗。繼為第十五祖。楞伽經云。佛語心為宗。無門為法門。馬祖云。凡有言句。是提婆宗。只以此箇為主。諸人盡是衲僧門下客。還曾體究得提婆宗麼。若體究得。西天九十六種外道。被汝一時降伏。若體究不得。未免著返披袈裟去在。且道是作麼生。若道言句是。也沒交涉。若道言句不是。也沒交涉。且道馬大師意在什麼處。後來雲門道。馬大師好言語。只是無人問。有僧便問。如何是提婆宗。門云。九十六種。汝是最下一種。昔有僧辭大隋。隋云。什麼處去。僧云。禮拜普賢去。大隋竪起拂子云。文殊普賢盡在這裏。僧畫一圓相以手托呈師。又拋向背後。隋云。侍者將一貼茶來。與這僧去。雲門別云。西天斬頭截臂。這裏自領出去。又云。赤旛在我手裏。西天論議勝者手執赤旛。負墮者返披袈裟。從偏門出入。西天欲論議。須得奉王勅。於大寺中。聲鐘擊鼓。然後論議。於是外道於僧寺中。封禁鐘鼓。為之沙汰。時迦那提婆尊者。知佛法有難。遂運神通。登樓撞鐘。欲擯外道。外道遂問。樓上聲鍾者誰。提婆云。天。外道云。天是誰。婆云。我。外道云。我是誰。婆云。我是爾。外道云。爾是誰。婆云。爾是狗。外道云。狗是誰。婆云。狗是爾。如是七返。外道自知負墮。伏義遂自開門。提婆於是從樓上持赤旛下來。外道云。汝何不後。婆云。汝何不前。外道云。汝是賤人。婆云。汝是良人。如是展轉酬問。提婆折以無礙之辯。由是歸伏。時提婆尊者。手持赤旛。義墮者旛下立。外道皆斬首謝過。時提婆止之。但化令削髮入道。於是提婆宗大興。雪竇後用此事而頌之。巴陵眾中謂之鑒多口。常縫坐具行脚。深得他雲門脚跟下大事。所以奇特。後出世法嗣雲門。先住岳州巴陵。更不作法嗣書。只將三轉語上雲門。如何是道。明眼人落井。如何是吹毛劍。珊瑚枝枝撐著月。如何是提婆宗。銀椀裏盛雪。雲門云。他日老僧忌辰只舉此三轉語。報恩足矣。自後果不作忌辰齋。依雲門之囑。只舉此三轉語。然諸方答此話。多就事上答。唯有巴陵恁麼道。極是孤峻。不妨難會。亦不露些子鋒鋩。八面受敵。著著有出身之路。有陷虎之機。脫人情見。若論一色邊事。到這裏須是自家透脫了。却須是遇人始得。所以道。道吾舞笏同人會。石鞏彎弓作者諳。此理若無師印授。擬將何法語玄談。雪竇隨後拈提為人。所以頌出。

千兵易得。一將難求。多口阿師是什麼端的。頂門上一着。夢見也未老新開 端的別鰕跳不出斗。兩重公案。多少人喪身失命兼身在內。闍黎還知麼。一坑埋却解道銀椀裏盛雪 九十六箇應自知遠之遠矣。自領出去。望空啟告不知却問天邊月道什麼。山僧在這裏。滿口含霜提婆宗。提婆宗百雜碎。打云。已着了也。爾且去斬頭截臂來。與爾道一句赤旛之下起清風

老新開。新開乃院名也。端的別。雪竇讚歎有分。且道什麼處是別處。一切語言。皆是佛法。山僧如此說話。成什麼道理去。雪竇微露些子意道。只是端的別。後面打開云。解道銀椀裏盛雪。更與爾下箇注脚。九十六箇應自知。負墮始得。爾若不知。問取天邊月。古人曾答此話云。問取天邊月雪竇頌了。末後須有活路。有獅子返擲之句。更提起與爾道。提婆宗提婆宗。赤旛之下起清風。巴陵道。銀椀裏盛雪。為什麼雪竇却道赤旛之下起清風。還知雪竇殺人不用刀麼。14

【一四】舉僧問雲門。如何是一代時教直至如今不了。座主不會。葛藤窠裏雲門云。對一說無孔鐵鎚。七花八裂。老鼠咬生薑。

禪家流。欲知佛性義。當觀時節因緣。謂之教外別傳。單傳心印。直指人心。見性成佛。釋迦老子。四十九年住世。三百六十會。開談頓漸權實。謂之一代時教。這僧拈來問云。如何是一代時教。雲門何不與他紛紛解說。却向他道箇對一說。雲門尋常一句中。須具三句。謂之函蓋乾坤句。隨波逐浪句。截斷眾流句。放去收來。自然奇特。如斬釘截鐵。教人義解卜度他底不得。一大藏教。只消三箇字。四方八面。無爾穿鑿處。人多錯會。却道對一時機宜之事。故說。又道森羅及萬象。皆是一法之所印。謂之對一說。更有道。只是說那箇一法。有什麼交涉。非唯不會。更入地獄如箭。殊不知。古人意不如此。所以道。粉骨碎身未足酬。一句了然超百億。不妨奇特。如何是一代時教。只消道箇對一說。若當頭薦得。便可歸家穩坐。若薦不得。且伏聽處分。

活鱍鱍。言猶在耳。不妨孤峻傍觀有分。何止壁立千仞。豈有恁麼事對一說 太孤絕錯會名言也。雲門老漢。也是泥裏洗土塊。雪竇也是粧飾無孔鐵鎚重下楔四州八縣。不會見箇漢。同道者方知。能有幾人知閻浮樹下笑呵呵非止驪龍拗折。有誰見來。還有證明麼。啞讚歎有分。須是雪竇始得。有什麼別處昨夜驪龍拗角折 別別在什麼處。更有一橛。分付阿誰。德山臨濟也須退倒三千。那一橛又作麼生。便打韻陽老人得一橛

對一說。太孤絕。雪竇讚之不及。此語獨脫孤危。光前絕後。如萬丈懸崖相似。亦如百萬軍陣。無爾人處。只是忒殺孤危。古人道。欲得親切。莫將問來問。問在答處。答在問端。直是孤峻。且道什麼處是孤峻處。天下人奈何不得。這僧也是箇作家。所以如此問。雲門又恁麼答。大似無孔鐵鎚重下楔相似。雪竇使文言。用得甚巧。閻浮樹下笑呵呵。起世經中說。須彌南畔吠琉璃樹。映閻浮洲中皆青色。此洲乃大樹為名。名閻浮提。其樹縱廣七千由旬。下有閻浮壇金聚。高二十由旬。以金從樹下出生故。號閻浮樹。所以雪竇自說。他在閻浮樹下笑呵呵。且道他笑箇什麼。笑昨夜驪龍拗角折。只得瞻之仰之。讚嘆雲門有分。雲門道。對一說似箇什麼。如拗折驪龍一角相似。到這裏若無恁麼事。焉能恁麼說話。雪竇一時頌了。末後却道。別別。韶陽老人得一橛。何不道全得。如何只得一橛。且道那一橛。在什麼處。直得穿過第二人。15

垂示云。殺人刀活人劍。乃上古之風規。是今時之樞要。且道。如今那箇是。殺人刀活人劍。試舉看。

【一五】舉僧問雲門。不是目前機。亦非目前事時如何𨁝跳作什麼。倒退三千里門云。倒一說平出。款出囚人口。也不得放過。荒草裏橫身。

這僧不妨是箇作家。解恁麼問。頭邊謂之請益。此是呈解問。亦謂之藏鋒問。若不是雲門。也不奈他何。雲門有這般手脚。他既將問來。不得已而應之。何故作家宗師。如明鏡臨臺。胡來胡現漢來漢現。古人道。欲得親切。莫將問來問。何故。問在答處。答在問處。從上諸聖。何曾有一法與人。那裏有禪道與爾來。爾若不造地獄業。自然不招地獄果。爾若不造天堂因。自然不受天堂果。一切業緣。皆是自作自受。古人分明向爾道。若論此事。不在言句上。若在言句上。三乘十二分教。豈是無言句。更何用祖師西來。前頭道對一說。這裏却道倒一說。只爭一字。為什麼却有千差萬別。且道。聱訛在什麼處。所以道。法隨法行。法幢隨處建立。不是目前機。亦非目前事時如何。只消當頭一點。若是具眼漢。一點也謾他不得問處既聱訛。答處須得恁麼。其實雲門騎賊馬趕賊。有者錯會道。本是主家話。却是賓家道。所以雲門云倒一說。有什麼死急。這僧問得好。不是目前機。亦非目前事時如何。雲門何不答他別語言。却只向他道倒一說。雲門一時打破他底。到這裏道倒一說。也是好肉上剜瘡。何故。言迹之興白雲萬里。異途之所由生也。設使一時無言無句露柱燈籠。何曾有言句。還會麼。若不會到這裏也須是轉動始知落處。

放不下。七花八裂。須彌南畔。卷盡五千四十八在爾邊在我邊。半河南半河北。把手共行倒一說 分一節泥裏洗土塊。著甚來由。放爾不得同死同生為君訣羽毛相似。太殺減人威光。漆桶如麻如粟唯我能知。一將難求。野狐精一隊八萬四千非鳳毛 三十三人入虎穴有什麼別處。少賣弄。一任𨁝跳別別青天白日。迷頭認影。著忙作什麼擾擾怱怱水裏月

雪竇亦不妨作家。於一句下。便道分一節。分明放過一著。與他把手共行。他從來有放行手段。敢與爾入泥入水。同死同生。所以雪竇恁麼頌。其實無他。只要與爾解粘去縛。抽釘拔楔。如今却因言句。轉生情解。只如巖頭道雪峯雖與我同條生。不與我同條死。若非全機透脫得大自在底人。焉能與爾同死同生。何故。為他無許多得失是非滲漏處。故洞山云。若要辨認向上之人真偽者。有三種滲漏。情滲漏。見滲漏。語滲漏。見滲漏。機不離位。墮在毒海。情滲漏。智常向背。見處偏枯。語滲漏。體妙失宗。機昧終始。此三滲漏。宜已知之。又有三玄。體中玄。句中玄。玄中玄。古人到這境界。全機大用。遇生與爾同生。遇死與爾同死。向虎口裏橫身。放得手脚。千里萬里。隨爾銜去。何故還他得這一著子。始得。八萬四千非鳳毛者。靈山八萬四千聖眾。非鳳毛也。南史云。宋時謝超宗。陳郡陽夏人。謝鳳之子。博學文才傑俊。朝中無比。當世為之獨步。善為文為王府常侍。王母殷淑儀薨。超宗作誄奏之。武帝見其文。大加嘆賞曰。超宗殊有鳳毛。古詩云。朝罷香煙携滿袖。詩成珠玉在揮毫。欲知世掌絲綸美。池上如今有鳳毛。昔日靈山會上四眾雲集。世尊拈花。唯迦葉獨破顏微笑。餘者不知是何宗旨。雪竇所以道。八萬四千非鳳毛。三十三人入虎穴。阿難問迦葉云。世尊傳金襴袈裟外。別傳何法。迦葉召阿難。阿難應喏。迦葉云。倒却門前剎竿著。阿難遂悟。已後祖祖相傳。西天此土。三十三人。有入虎穴底手脚。古人道。不入虎穴。爭得虎子。雲門是這般人。善能同死同生。宗師為人須至如此。據曲彔木床上坐。捨得教爾打破。容爾捋虎鬚。也須是到這般田地始得。具七事隨身。可以同生同死。高者抑之。下者舉之。不足者與之。在孤峯者。救令入荒草。落荒草者。救令處孤峯。爾若入鑊湯爐炭。我也入鑊湯爐炭。其實無他。只要與爾解粘去縛。抽釘拔楔。脫却籠頭。卸却角馱。平田和尚。有一頌最好。靈光不昧。萬古徽猷。入此門來。莫存知解。別別。擾擾怱怱水裏月。不妨有出身之路。亦有活人之機。雪竇拈了。教人自去明悟生機。莫隨他語句。爾若隨他。正是擾擾怱怱水裏月。如今作麼生得平穩去。放過一著。16

垂示云。道無橫徑。立者孤危。法非見聞。言思逈絕。若能透過荊棘林。解開佛祖縛。得箇穩密田地。諸天捧花無路。外道潛窺無門。終日行而未甞行。終日說而未甞說。便可以自由自在。展啐啄之機。用殺活之劍。直饒恁麼更須知有建化門中一手擡一手搦。猶較些子。若是本分事上。且得沒交涉。作麼生是本分事。試舉看。

【一六】舉僧問鏡清。學人啐。請師啄無風起浪。作什麼。爾用許多見解。作什麼。清云。還得活也無剳。買㡌相頭。將錯就錯。不可總恁麼僧云。若不活遭人怪笑相帶累。撐天拄地。檐板漢。清云。也是草裏漢果然。自領出去。放過即不可。

鏡清承嗣雪峯。與本仁玄沙疎山太原孚輩同時。初見雪峯。得旨後。常以啐啄之機。開示後學。善能應機說法。示眾云。大凡行脚人。須具啐啄同時眼。有啐啄同時用。方稱衲僧。如母欲啄。而子不得不啐。子欲啐。而母不得不啄。有僧便出問。母啄子啐。於和尚分上。成得箇什麼邊事。清云。好箇消息。僧云。子啐母啄。於學人分上。成得箇什麼邊事。清云。露箇面目。所以鏡清門下。有啐啄之機。這僧亦是他門下客。會他家裏事。所以如此問。學人啐請師啄。此問洞下謂之借事明機。那裏如此。子啐而母啄。自然恰好同時。鏡清也好。可謂拳踢相應。心眼相照。便答道。還得活也無。其僧也好。亦知機變。一句下有賓有主。有照有用。有殺有活。僧云。若不活遭人怪笑。清云。也是草裏漢。一等是入泥入水。鏡清不妨惡脚手。這僧既會恁麼問。為什麼却道。也是草裏漢。所以作家眼目。須是恁麼。如擊石火似閃電光。構得構不得。未免喪身失命。若恁麼。便見鏡清道草裏漢。所以南院示眾云。諸方只具啐啄同時眼。不具啐啄同時用。有僧出問。如何是啐啄同時用。南院云。作家不啐啄。啐啄同時失。僧云。猶是學人疑處。南院云。作麼生是爾疑處。僧云。失。南院便打。其僧不肯。院便趕出。僧後到雲門會裏舉前話。有一僧云。南院棒折那。其僧豁然有省。且道意在什麼處。其僧却回見南院。院適已遷化。却見風穴。纔禮拜。穴云。莫是當時問先師啐啄同時底僧麼。僧云。是。穴云。爾當時作麼生會。僧云。某甲當初時。如燈影裏行相似。穴云。爾會也。且道是箇什麼道理。這僧都來只道某甲當初時。如燈影裏行相似。因甚麼風穴便向他道爾會也。後來翠巖拈云。南院雖然運籌帷幄。爭柰土曠人稀。知音者少。風穴拈云。南院當時。待他開口。劈脊便打。看他作麼生。若見此公案。便見這僧與鏡清相見處。諸人作麼生。免得他道草裏漢。所以雪竇愛他道草裏漢。便頌出。

言猶在耳。千古榜樣。莫謗釋迦老子好鼻孔為什麼。却在山僧手裏。八棒對十三。爾作麼生。放過一著。便打古佛有家風 對揚遭貶剝既不相知。為什麼却有啐啄。天然子母不相知百雜碎。老婆心切。且莫錯認是誰同啐啄道什麼。落在第二頭何不出頭來錯。便打。兩重公案。三重四重了也啄覺 猶在殼 重遭撲放過了也。不須舉起。還有名邈得底麼。若名邈得。也是草裏漢。千古萬古黑漫漫。填溝塞壑無人會天下衲僧徒名邈

古佛有家風。雪竇一句頌了也。凡是出頭來。直是近傍不得。若近傍著。則萬里崖州。纔出頭來。便是落草。直饒七縱八橫。不消一揑。雪竇道。古佛有家風。不是如今恁麼也。釋迦老子。初生下來。一手指天。一手指地。目顧四方云。天上天下。唯我獨尊。雲門道。我當時若見。一棒打殺。與狗子喫却。貴要天下太平。如此方酬得恰好。所以啐啄之機。皆是古佛家風。若達此道者。便可一拳拳倒黃鶴樓。一踢踢翻鸚鵡洲。如大火聚。近之則燎却面門。如太阿劍。擬之則喪身失命。此箇唯是透脫得大解脫者。方能如此。苟或迷源滯句。決定搆這般說話不得。對揚遭貶剝。則是一賓一主。一問一答。於問答處。便有貶剝。謂之對揚遭貶剝。雪竇深知此事。所以只向兩句下。頌了。末後只是落草。為爾注破。子母不相知。是誰同啐啄。母雖啄。不能致子之啐。子雖啐。不能致母之啄。各不相知。當啐啄之時。是誰同啐啄。若恁麼會。也出雪竇末後句。不得在。何故。不見香嚴道。子啐母啄。子覺無殼。子母俱忘。應緣不錯。同道唱和。妙玄獨脚。雪竇不妨落草。打葛藤道啄。此一字。頌鏡清答道還得活也無。覺。頌這僧道若不活遭人怪笑。為什麼雪竇却便道。猶在殼。雪竇向石火光中別緇素。閃電機裏辨端倪。鏡清道。也是草裏漢。雪竇道。重遭撲。者難處些子。是鏡清道也是草裏漢。喚作鏡清換人眼睛得麼。這句莫是猶在殼麼。且得沒交涉。那裏如此。若會得。繞天下行脚。報恩有分。山僧恁麼說話。也是草裏漢。天下衲僧徒名邈。誰不是名邈者。到這裏。雪竇自名邈不出。却更累他天下衲僧。且道鏡清作麼生是為這僧處。天下衲僧跳不出。17

垂示云。斬釘截鐵。始可為本分宗師。避箭隈刀。焉能為通方作者。針劄不入處。則且置。白浪滔天時如何。試舉看。

【一七】舉。僧問香林。如何是祖師西來意大有人疑著。猶有這箇消息在林云。坐久成勞魚行水濁。鳥飛落毛。合取狗口好。作家眼目。鋸解稱鎚。

香林道。坐久成勞。還會麼。若會得。百草頭上。罷却干戈。若也不會。伏聽處分。古人行脚。結交擇友。為同行道伴。撥草瞻風。是時雲門旺化廣南。香林得得出蜀。與鵝湖鏡清同時。先參湖南報慈。後方至雲門會下。作侍者十八年。在雲門處。親得親聞。他悟時雖晚。不妨是大根器。居雲門左右十八年。雲門常只喚遠侍者。纔應喏。門云是什麼。香林當時。也下語呈見解弄精魂。終不相契。一日忽云。我會也。門云。何不向上道將來。又住三年。雲門室中。垂大機辯。多半為他遠侍者。隨處入作。雲門凡有一言一句。都收在遠侍者處。香林後歸蜀。初住導江水晶宮。後住青城香林。智門祚和尚。本浙人。盛聞香林道化。特來入蜀參禮。祚乃雪竇師也。雲門雖接人無數。當代道行者。只香林一派最盛。歸川住院四十年。八十歲方遷化。嘗云。我四十年。方打成一片。凡示眾云。大凡行脚。參尋知識。要帶眼行。須分緇素。看淺深始得。先須立志。而釋迦老子。在因地時。發一言一念。皆是立志。後來僧問。如何是室內一盞燈。林云。三人證龜成鼈。又問。如何是衲衣下事。林云。臘月火燒山。古來答祖師意甚多。唯香林此一則坐斷天下人舌頭。無爾計較作道理處。僧問。如何是祖師西來意。林云。坐久成勞。可謂言無味句無味。無味之談。塞斷人口。無爾出氣處。要見便見。若不見切忌作解會。香林曾遇作家來。所以有雲門手段。有三句體調。人多錯會道。祖師西來。九年面壁。豈不是坐久成勞。有什麼巴鼻。不見他古人得大自在處。他是脚踏實地。無許多佛法知見道理。臨時應用。所謂法隨法行。法幢隨處建立。雪竇因風吹火。傍指出一箇半箇。

何不依而行之。如麻似粟。成群作隊作什麼從今日去應須灑灑落落。還休得也未一箇兩箇千萬箇 脫却籠頭卸角馱猶自放不下。影影響響。便打左轉右轉隨後來山僧拗折拄杖子。更不行此令。賊過後張弓。便打。嶮紫胡要打劉鐵磨

雪竇直下如擊石火。似閃電光。拶出放教爾見。聊聞舉著便會始得。也不妨是他屋裏兒孫。方能恁麼道。若能直下便恁麼會去。不妨奇特。一箇兩箇千萬箇。脫却籠頭卸角馱。灑灑落落。不被生死所染。不被聖凡情解所縛。上無攀仰。下絕己躬。一如他香林雪竄相似。何止只是千萬箇。直得盡大地人。悉皆如此。前佛後佛。也悉皆如此。苟或於言句中作解會。便似紫胡要打劉鐵磨相似。其實纔舉。和聲便打。紫胡參南泉。與趙州岑大蟲同參。時劉鐵磨在溈山下卓庵。諸方皆不柰何他。一日紫胡得得去訪云。莫便是劉鐵磨否。磨云。不敢。胡云。左轉右轉。磨云。和尚莫顛倒。胡和聲便打。香林答這僧問如何是祖師西來意。却云。坐久成勞。若恁麼會得。左轉右轉隨後來也。且道雪竇如此頌出。意作麼生。無事好。試請舉看。18

【一八】舉。肅宗皇帝本是代宗此誤問忠國師。百年後所須何物預搔待痒。果然起模畫樣。老老大大作這去就。不可指東作西國師云。與老僧作箇無縫塔把不住帝曰。請師塔樣好與一剳國師良久云。會麼停囚長智。直得指東劃西。將南作北。直得口似匾檐帝云。不會賴值不會。當時更與一拶。教伊滿口含霜。却較些子國師云。吾有付法弟子耽源。却諳此事。請詔問之賴值不掀倒禪床。何不與他本分草料。莫搽胡人好。放過一著國師遷化後可。惜果然錯認定盤星帝詔耽源。問此意如何子承父業去也。落在第二頭第三頭源云。湘之南潭之北也是把不住。兩兩三三作什麼。半開半合雪竇著語云。獨掌不浪鳴一盲引眾盲。果然隨語生解。隨邪逐惡作什麼中有黃金。充一國上是天下是地。無這箇消息。是誰分上事雪竇著語云。山形拄杖子拗折了也。也是起模畫樣無影樹下合同船祖師喪了也。闍黎道什麼雪竇著語云。海晏河清洪波浩渺白浪滔天。猶較些子瑠璃殿上無知識咄雪竇著語云。拈了也賊過後張弓。言猶在耳。

肅宗代宗。皆玄宗之子孫。為太子時。常愛參禪。為國有巨盜。玄宗遂幸蜀。唐本都長安。為安祿山僣據。後都洛陽。肅宗攝政。是時忠國師。在鄧州白崖山住庵。今香嚴道場是也。四十餘年不下山。道行聞于帝里。上元二年勅中使。詔入內。待以師禮。甚敬重之。甞與帝演無上道。師退朝。帝自攀車而送之。朝臣皆有慍色。欲奏其不便。國師具他心通。而先見聖奏曰。我在天帝釋前。見粟散天子。如閃電光相似。帝愈加敬重。及代宗臨御。復延止光宅寺。十有六載。隨機說法。至大曆十年。遷化。山南府青銼山和尚。昔與國師同行。國師甞奏帝令詔他。三詔不起。常罵國師耽名愛利。戀著人間。國師於他父于三朝中。為國師。他家父子。一時參禪。據傳燈錄所考。此乃是代宗設問。若是問國師如何是十身調御。此却是肅宗問也。國師緣終。將入涅槃。乃辭代宗。代宗問曰。國師百年後。所須何物。也只是平常一箇問端。這老漢無風起浪。却道與老僧造箇無縫塔。且道白日青天如此作什麼。做箇塔便了。為什麼却道。做箇無縫塔。代宗也不妨作家。與爾一拶道。請師塔樣。國師良久云。會麼。奇怪這些子。最是難參。大小大國師。被他一拶。直得口似匾檐。然雖如此。若不是這老漢。幾乎弄倒了。多少人道。國師不言處。便是塔樣。若恁麼會。遶磨一宗掃地而盡。若謂良久便是。啞子也合會禪。豈不見外道問佛。不問有言不問無言世尊良久。外道禮拜。贊嘆曰。世尊大慈大悲。開我迷雲。令我得入。及外道去後。阿難問佛。外道有何所證。而言得入。世尊云。如世良馬。見鞭影而行。人多向良久處會。有什麼巴鼻。五祖先師拈云。前面是珍珠瑪瑙。後面是瑪瑙珍珠。左邊是觀音勢至。右邊是文殊普賢。中間有箇旛子。被風吹著。道胡盧胡盧。國師云。會麼。帝曰。不會。却較些子。且道這箇不會。與武帝不識。是同是別。雖然似則似。是則未是。國師云。吾有付法弟子耽源。却諳此事。請詔問之。雪竇拈云。獨掌不浪鳴。代宗不會則且置。耽源還會麼。只消道箇請師塔樣。盡大地人不柰何。五祖先師拈云。爾是一國之師。為箇什麼不道却推與弟子。國師遷化後。帝詔耽源問此意如何。源便來為國師。胡言漢語說道理。自然會他國師說話。只消一頌祖庭事苑出齊時湘之南潭之北。中有黃金充一國。無影樹下合同船。瑠璃殿上無知識。耽源名應真。在國師處作侍者。後住吉州耽源寺。時仰山來參耽源。源言重性惡不可犯。住不得。仰山先去參性空禪師。有僧問性空。如何是祖師西來意。空云。如人在千尺井中。不假寸繩出得此人。即答汝西來意。僧云。近日湖南暢和尚。亦為人東語西話。空乃喚沙彌拽出這死屍著沙彌仰山山後舉問耽源。如何出得井中人。耽源曰。咄。癡漢。誰在井中。仰山不契。後問溈山。山乃呼慧寂。山應諾。溈云。出了也。仰山因此大悟。云。我在耽源處得體。溈山處得用。也只是這一箇頌子。引人邪解不少。人多錯會道。相是相見。譚是譚論。中間有箇無縫塔。所以道。中有黃金充一國。帝與國師對答。便是無影樹下合同船。帝不會。遂道瑠璃殿上無知識。又有底道。相是相州之南。潭是潭州之北。中有黃金充一國。頌官家眨眼顧視云。這箇是無縫塔。若恁麼會。不出情見。只如雪竇下四轉語。又作麼生會。今人殊不知古人意。且道。湘之南。潭之北。爾作麼生會。中有黃金充一國。爾作麼生會。無影樹下合同船。爾作麼生會。瑠璃殿上無知識。爾作麼生會。若恁麼見得。不妨慶快平生。湘之南潭之北。雪竇道。獨掌不浪鳴。不得已與爾說。中有黃金充一國。雪竇道。山形拄杖子。古人道。識得拄杖子。一生參學事畢。無影樹下合同船。雪竇道。海晏河清。一時豁開戶牖。八面玲瓏。瑠璃殿上無知識。雪竇道。拈了也。一時與爾說了也。不妨難見。見得也好。只是有些子錯認處。隨語生解。至末後道拈了也。却較些子。雪竇分明一時下語了。後面單頌箇無縫塔子。

這一縫。大小大。道什麼非眼可見。瞎見麼。洪波浩渺。蒼龍向什處蟠。這裏直得摸索不著無縫塔 見還難 澄潭不許蒼龍蟠莫眼花。眼花作什麼層落落通身是眼。落七落八。兩兩三三舊路行。左轉右轉隨後來見麼。瞎漢作麼生看。闍黎覷得見麼影團團 千古萬古與人看

雪竇當頭道。無縫塔見還難。雖然獨露無私。則是要見時還難。雪竇忒殺慈悲。更向爾道。澄潭不許蒼龍蟠。五祖先師道。雪竇頌古一𠕋。我只愛他澄潭不許蒼龍蟠一句。猶較些子。多少人去他國師良久處作活計。若恁麼會。一時錯了也。不見道。臥龍不鑒止水。無處有月波澄。有處無風浪起。又道。臥龍長怖碧潭清。若是這箇漢。直饒洪波浩渺。白浪滔天。亦不在裏許蟠。雪竇到此頌了。後頭著些子眼目。琢出一箇無縫塔。隨後說道。層落落影團團。千古萬古與人看。爾作麼生看。即今在什麼處。直饒爾見得分明。也莫錯認定盤星。19

垂示云。一塵舉大地收。一花開世界起。只如塵未舉花未開時。如何著眼。所以道。如斬一綟絲。一斬一切斬。如染一綟絲。一染一切染。只如今便將葛藤截斷。運出自己家珍。高低普應。前後無差。各各現成。儻或未然。看取下文。

【一九】舉。俱胝和尚。凡有所問有什麼消息。鈍根阿師只竪一指這老漢也要坐斷天下人舌頭。熱則普天普地熱。寒則普天普地寒。換却天下人舌頭。

若向指頭上會。則辜負俱胝。若不向指頭上會。則生鐵鑄就相似。會也恁麼去。不會也恁麼去。高也恁麼去。低也恁麼去。是也恁麼去。非也恁麼去。所以道。一塵纔起大地全收。一花欲開世界便起。一毛頭獅子。百億毛頭現。圓明道。寒則普天普地寒。熱則普天普地熱。山河大地。下徹黃泉。萬象森羅。上通霄漢。且道。是什麼物得恁麼奇怪。若也識得。不消一揑。若識不得。礙塞殺人。俱胝和尚。乃婺州金華人。初住庵時。有一尼名實際。到庵直入。更不下笠。持錫遶禪床三匝云。道得即下笠。如是三問。俱胝無對。尼便去。俱胝曰。天勢稍晚。且留一宿。尼曰道得即宿。胝又無對。尼便行。胝嘆曰。我雖處丈夫之形。而無丈夫之氣。遂發憤要明此事。擬棄庵往諸方參請。打疊行脚。其夜山神告曰。不須離此。來日有肉身菩薩。來為和尚說法。不須去。果是次日。天龍和尚到庵。胝乃迎禮。具陳前事。天龍只竪一指而示之。俱胝忽然大悟。是他當時鄭重專注。所以桶底易脫。後來凡有所問。只竪一指。長慶道。美食不中飽人喫。玄沙道。我當時若見。拗折指頭。玄覺云。玄沙恁麼道。意作麼生。雲居錫云。只如玄沙恁麼道。是肯伊。是不肯伊。若肯伊。何言拗折指頭。若不肯伊。俱胝過在什麼處。先曹山云。俱胝承當處莽鹵。只認得一機一境。一等是拍手撫掌。見他西園奇怪。玄覺又云。且道俱胝還悟也未。為什麼承當處莽鹵。若是不悟。又道平生。只用一指頭禪不盡。且道曹山意在什麼處。當時俱胝實然不會。及乎到他悟後凡有所問。只竪一指。因什麼。千人萬人。羅籠不住。撲他不破。爾若用作指頭會。決定不見古人意。這般禪易參。只是難會。如今人纔問著。也竪指竪拳。只是弄精魂。也須是徹骨徹髓。見透始得。俱胝庵中有一童子。於外被人詰曰。和尚尋常以何法示人。童子竪起指頭。歸而舉似師。俱胝以刀斷其指。童子叫喚走出。俱胝召一聲。童子回首。俱胝却竪起指頭。童子豁然領解。且道見箇什麼道理。及至遷化。謂眾曰。吾得天龍一指頭禪。平生用不盡。要會麼。竪起指頭便脫去後來明招獨眼龍問國泰深師叔云。古人道。俱胝只念三行呪。便得名超一切人。作麼生與他拈却三行呪。深亦竪起一指頭。招云。不因今日。爭識得這瓜州客。且道。意作麼生。祕魔平生。只用一杈。打地和尚凡有所問。只打地一下。後被人藏却他棒。却問如何是佛。他只張口。亦是一生用不盡。無業云。祖師觀此土有大乘根器。唯單傳心印。指示迷塗。得之者不揀愚之與智。凡之與聖且多虛不如少實。大丈夫漢。即今直下休歇去。頓息萬緣去。超生死流。逈出常格。縱有眷屬莊嚴。不求自得。無業一生凡有所問。只道莫妄想。所以道。一處透。千處萬處一時透。一機明。千機萬機一時明。如今人總不恁麼。只管恣意情解。不會他古人省要處。他豈不是無機關轉換處。為什麼只用一指頭。須知俱胝到這裏。有深密為人處。要會得省力麼。還他圓明道寒則普天普地寒。熱則普天普地熱。山河大地。通上孤危。萬象森羅。徹下嶮峻什麼處得一指頭禪來。

癩兒牽伴。同道方知。不免是一機一境兩箇三箇。更有一箇。也須打殺對揚深愛老俱胝 宇宙空來更有誰全是這箇。是則是。太孤峻生。破草鞋有什麼用處曾向滄溟下浮木撈天摸地。有什麼了期。接得堪作何用。據令而行。趕向無佛世界。接得闍黎。一箇瞎漢夜濤相共接盲龜

雪竇會四六文章。七通八達。凡是誵訛奇特公案。偏愛去頌。對揚深愛老俱胝。宇宙空來更有誰。今時學者。抑揚古人。或賓或主。一問一答。當面提持。有如此為人處。所以道。對揚深愛老俱胝。且道雪竇愛他作什麼。自天地開闢以來。更有誰人。只是老俱胝一箇。若是別人須參雜。唯是俱胝老。只用一指頭。直至老死。時人多邪解道。山河大地也空。人也空。法也空。直饒宇宙一時空來。只是俱胝老一箇。且得沒交涉。曾向滄溟下浮木。如今謂之生死海。眾生在業海之中。頭出頭沒。不明自己。無有出期。俱胝老垂慈接物。於生死海中。用一指頭接人。似下浮木接盲龜相似。令諸眾生得到彼岸。夜濤相共接盲龜。法華經云。如一眼之龜。值浮木孔。無沒溺之患。大善知識接得一箇如龍似虎底漢。教他向有佛世界。互為賓主。無佛世界坐斷要津。接得箇盲龜。堪作何用。20

垂示云。堆山積嶽。撞牆磕壁。佇思停機。一場苦屈。或有箇漢出來掀翻大海。踢倒須彌。喝散白雲。打破虛空。直下向一機一境。坐斷天下人舌頭。無爾近傍處。且道從上來。是什麼人曾恁麼。試舉看。

【二〇】舉。龍牙問翠微。如何是祖師西來意諸方舊話。也要勘過微云。與我過禪板來用禪板作什麼。洎合放過。噞牙過禪板與翠微也是把不住。駕與青龍不解騎。可惜許。當面不承當。微接得便打着。打得箇死漢濟甚事。也落在第二頭了也牙云。打即任打。要且無祖師西來意這漢話在第二頭。賊過後張弓牙又問臨濟。如何是祖師西來意諸方舊公案。再問將來。不直半文錢濟云。與我過蒲團來曹溪波浪如相似。無限平人被陸沈。一狀領過。一坑埋却牙取蒲團過與臨濟依前把不住。依前不伶俐。依俙越國。髣髴揚州濟接得便打著。可惜打這般死漢。一模脫出牙云。打即任打。要且無祖師西來意灼然在鬼窟裏作活計。將謂得便宜。賊過後張弓。

翠巖芝和尚云。當時如是。今時衲子。皮下還有血麼。溈山喆云。翠微臨濟。可謂本分宗師。龍牙一等是撥草瞻風。不妨與後人作龜鑑。住院後有僧問。和尚當時還肯二尊宿麼。牙云。肯即肯。只是無祖師西來意。龍牙瞻前顧後。應病與藥。大溈則不然。待伊問和尚當時還肯二尊宿麼。明不明。劈脊便打。非惟扶竪翠微臨濟。亦不辜負來問。石門聰云。龍牙無人拶著。猶可。被箇衲子挨著。失却一隻眼。雪竇云。臨濟翠微。只解把住不解放開。我當時如作龍牙。待伊索蒲團禪板。拈起劈面便擲。五祖戒云。和尚得恁麼面長。或云。祖師土宿臨頭。黃龍新云。龍牙驅耕夫之牛。奪飢人之食。既明則明矣。因什麼却無祖師西來意。會麼。棒頭有眼明如日。要識真金火裏看。大凡激揚要妙。提唱宗乘。向第一機下明得。可以坐斷天下人舌頭。儻或躊躇落在第二。這二老漢。雖然打風打雨。驚天動地。要且不曾打著箇明眼漢。古人參禪多少辛苦。立大丈夫志氣。經歷山川。參見尊宿。龍牙先參翠微臨濟。後參德山。遂問學人仗鏌鎁劍。擬取師頭時如何。德山引頸云。㘞。牙云。師頭落也。山微笑便休去。次到洞山。洞山問。近離甚處。牙云。德山來。洞山云。德山有何言句。牙遂舉前話。洞山云。他道什麼。牙云。他無語。洞山云。莫道無語。且試將德山落底頭呈似老僧看。牙於此有省。遂焚香遙望德山禮拜懺悔。德山聞云。洞山老漢不識好惡。這漢死來多少時。救得有什麼用處。從他擔老僧頭遶天下走。龍牙根性聰敏。擔一肚皮禪。行脚。直向長安翠微。便問。如何是祖師西來意。微云。與我過禪板來。牙取禪板與微。微接得便打。牙云。打即任打。要且無祖師西來意。又問臨濟。如何是祖師西來意。濟云。與我過蒲團來。牙取蒲團與臨濟。濟接得便打。牙云。打即任打。要且無祖師西來意。他致箇問端。不妨要見他曲彔木床上老漢。亦要明自己一段大事。可謂言不虛設。機不亂發。出在做工夫處。不見五洩參石頭。先自約曰。若一言相契。即住。不然即去。石頭據座。洩拂袖而出。石頭知是法器。即垂開示。洩不領其旨。告辭而出至門。石頭呼之云。闍黎。洩回顧。石頭云。從生至死。只是這箇。回頭轉腦。更莫別求。洩於言下大悟。又麻谷持錫到章敬。遶禪床三匝。振錫一下。卓然而立。敬云。是是。又到南泉。依前遶床振錫而立。南泉云。不是不是。此是風力所轉。終成敗壞。谷云。章敬道是。和尚為什麼道不是。南泉云。章敬即是。是汝不是。古人也不妨要提持透脫此一件事。如今人纔問著。全無些子用工夫處。今日也只是恁麼。明日也只是恁麼。爾若只恁麼盡未來際。也未有了日。須是抖擻精神。始得有少分相應。爾看龍牙發一問道。如何是祖師西來意。翠微云。與我過禪板來。牙過與微。微接得便打。牙當時取禪板時。豈不知翠微要打他。也不得便道他不會。為什麼却過禪板與他。且道當機承當得時。合作麼生。他不向活水處用。自去死水裏作活計。一向作主宰。便道打即任打。要且無祖師西來意。又走去河北參臨濟。依前恁麼問。濟云。與我過蒲團來。牙過與濟。濟接得便打。牙云。打即任打。要且無祖師西來意。且道二尊宿。又不同法嗣。為什麼答處相似。用處一般。須知古人。一言一句。不亂施為。他後來住院。有僧問云。和尚當時見二尊宿。是肯他不肯他。牙云。肯則肯。要且無祖師西來意。爛泥裏有刺。放過與人。已落第二。這老漢把得定。只做得洞下尊宿。若是德山臨濟門下。須知別有生涯。若是山僧則不然。只向他道。肯即未肯。要且無祖師西來意。不見僧問大梅。如何是祖師西來意。梅云。西來無意。鹽官聞云。一箇棺材。兩箇死漢。玄沙聞云。鹽官是作家。雪竇道。三箇也有。只如這僧問祖師西來意。却向他道西來無意。爾若恁麼會。墮在無事界裏。所以道。須參活句。莫參死句。活句下薦得。永劫不忘。死句下薦得。自救不了。龍牙恁麼道。不妨盡善。古人道相續也大難。他古人一言一句。不亂施為。前後相照。有權有實。有照有用。賓主歷然。互換縱橫。若要辨其親切。龍牙雖不昧宗乘。爭柰落在第二頭。當時二尊宿。索禪板蒲團。牙不可不知他意。是他要用他胸襟裏事。雖然如是。不妨用得太峻。龍牙恁麼問。二老恁麼答。為什麼却無祖師西來意。到這裏須知別有箇奇特處。雪竇拈出令人看。

瞎。謾別人即得。泥裏洗土塊。天下人總知忽然活時無奈何。累及天下人出頭不得龍牙山裏龍無眼 死水何曾振古風教阿誰說。爾要禪板蒲團作什麼。莫是分付闍黎麼禪板蒲團不能用也則分付不著。漆桶莫作這般見解只應分付與盧公

雪竇據欵結案。他雖恁麼頌。且道意在什麼處。甚處是無眼。甚處是死水裏。到這裏須是有變通始得。所以道。澄潭不許蒼龍蟠。死水何曾有獰龍。不見道。死水不藏龍。若是活底龍。須向洪波浩渺白浪滔天處去。此言龍牙走入死水中去。被人打。他却道打即任打。要且無祖師西來意。招得雪竇道死水何曾振古風。雖然如此。且道。雪竇是扶持伊是減他威光。人多錯會道。為什麼。只應分付與盧公。殊不知。却是龍牙分付與人。大凡參請。須是向機上辨別。方見他古人相見處。禪板蒲團不能用。翠微云。與我過禪板來。牙過與他。豈不是死水裏作活計。分明是駕與青龍。只是他不解騎。是不能用也。只應分付與盧公。往往喚作六祖非也。不曾分付與人。若道分付與人要用打人。却成箇什麼去。昔雪竇自呼為盧公。他題晦迹自貽云。圖畫當年愛洞庭。波心七十二峯青。而今高臥思前事。添得盧公倚石屏。雪竇要去龍牙頭上行。又恐人錯會。所以別頌要剪人疑解。雪竇復拈云。

這老漢。也未得勦絕。復成一頌灼然。能有幾人知。自知較一半。賴有末後句盧公付了亦何憑盡大地討恁麼人也難得。教誰領話坐倚休將繼祖燈草裏漢。打入黑山下坐。落在鬼窟裏去也堪對暮雲歸未合一箇半箇。舉著即錯。果然出不得遠山無限碧層層塞却爾眼塞却爾耳。沒溺深坑。更參三十年。

盧公付了亦何憑。有何憑據。直須向這裏恁麼會去。更莫守株待兔。髑髏前一時打破。無一點事在胸中。放教灑灑落落地。又何必要憑。或坐或倚。不消作佛法道理。所以道。坐倚休將繼祖燈。雪竇一時拈了也。他有箇轉身處。末後自露箇消息。有些子好處道。堪對暮雲歸未合。且道雪竇意在什麼處。暮雲歸欲合未合之時。爾道作麼生。遠山無限碧層層。依舊打入鬼窟裏去。到這裏得失是非。一時坐斷灑灑落落。始較些子。遠山無限碧層層。且道是文殊境界耶。是普賢境界耶。是觀音境界耶。到此且道是什麼人分上事。

## 佛果圜悟禪師碧巖錄卷第二終