---
title: "空谷道澄禪師語錄 · 住江津縣廣福寺"
description: "空谷道澄禪師語錄是清代臨濟宗僧人道澄的語錄集由弟子德儒編撰並依駒本增補刊印。該書成於清朝反映當時禪宗發展面貌記錄了道澄禪師的開示語要機鋒問答及修行指導內容涵蓋心性論空觀及禪修實踐體現了臨濟宗直指人心見性成佛的宗風。作為清代禪宗重要文獻它為研究近代禪學思想與實踐提供了珍貴史料在佛教典籍中具有承先啟後的地位有助於理解禪法在明清時期的傳承與演變。"
url: "https://rushiwowen.co/en/r/cmgn095mz0plql404748u46ig"
---

## 空谷道澄禪師語錄卷三

> Volume 3 of the Recorded Sayings of Zen Master Konggu Daocheng

嗣法門人德儒編

順治十八年辛丑十月，江津縣廣福寺請結制。山門，云：「門庭不在寬大，只要其中有人則興，路道那管曲直？但以到家一步為貴。到家且置，如何是陞堂一句？暫以化城為歇息，遠觀寶所不多遙。」撩衣進。佛前，云：「唯有者箇先輩，好愛自尊自貴，有話不肯直說，慣打肚皮官事，惚突手執空花，好似打的啞謎，兒孫只得疑猜，如飲酖酒迷醉，箇箇冤深海底，特來為渠申冤報氣。」方丈。「山僧到此不是尋常，未入門時豫先打量，拄杖橫身是手眼，懸河辯舌也奔忙。」即日上堂，近座，云：「法王寶座，八面玲瓏，天垂華蓋，地湧蓮蓬，最好山僧說法利生，傳燈正脈流通。」便陞。拈香，云：「此瓣香，靈峰發出，枝枝透出三千界；達磨拈來，單單直指一味禪。今朝信手拈來，爇向爐中，專伸奉為當今萬歲、萬歲、萬萬歲，皇后齊年、太子千秋，仗願仁風吹處千邦貢，德雨流通萬物春。」次拈香，云：「此瓣香，枝能撐日月，葉可覆山河，馨香充斗府，聲名播五湖。爇向爐中，奉為各藩殿下睿算千秋，滿朝文武、闔國公卿，伏願進忠進孝天賜福，為國為民龍獻珠。」復拈香，云：「此瓣香，痛棒打開骨見髓，喝雷驚退魔消魂，自從兩手親交付，直至而今天下聞。拈爇爐中，供養臨濟正傳第三十一世上敏下樹本師和尚，用酬法乳之恩。」斂衣坐。上首白椎，云：「法筵龍象眾，當觀第一義。」師云：「踞地獅子吼，諸獸潛藏走，稍遲起擬議，魂魄不長久。且道在第幾義？速道！」僧擬問，師疾一棒，云：「擬即不中。」僧退去，師云：「真不唧溜。」問：「如何是一大事？」師云：「殺人不眨眼。」進云：「如何是一小事？」師云：「頑石未點頭。」進云：「點頭時如何？」師云：「因小失其大。」問：「父母未生前是如何？」師云：「天地不能拘。」進云：「已生是如何？」師云：「乾坤豈可束？」僧以腳一蹬，云：「者是已生？未生？」師云：「明得腳根，兩處俱清。」問：「乍離虎雄，即今虎在甚麼處？」師喝，云：「照顧爪牙。」進云：「和尚臨廣福，將何為受記？」師打，云：「全憑者利害。」問：「此是殺人棒？活人棒？」師云：「揚眉多少風騷客，轉眼沙場血凝堆。」問：「如何是無舌人解的語？」師以拄杖一卓，云：「字字分明。」進云：「百尺竿頭，更求進步。」師打，云：「求即猶遠，放過迷。」問：「大地無寸土時如何？」師云：「汝站甚麼處？」僧無語，師云：「吸乾滄海餘勝渴，推倒崑崙尚未奇。」進云：「金鞭掃盡聖凡路，玉笛橫吹劫外宗。」師云：「任伊𨁝跳，惹人恥笑。」問：「如何是廣福境？」師云：「太公山左遶，古佛坎右旋。」進云：「如何是境中人？」師云：「跣足踏冰雪，方知徹骨寒。」進云：「人境雙忘時如何？」師云：「雲過嶺無跡，水成冰有形。」問：「世尊云：『吾已說法四十九年，未曾說著一字。』今日和尚是有文字？無文字？」師云：「有無俱不立，現成長題目。」進云：「如何是學人問答處？」師云：「文不加點。」進云：「如何是和尚垂訓處？」師云：「語不露唇。」問：「頭上火然，如何得救？」師云：「定著。」進云：「風煙不定時如何？」師云：「睡著。」進云：「黑沉沉如何？」師云：「醒著。」進云：「劫火燒盡又如何？」師云：「隨著。」進云：「既然如是，無安身處。」師打，云：「若不磅著即磕著。」問：「久經琢磨，如何不了？」師云：「因汝琢磨，故此不了。」乃云：「不了本不迷，了後原無悟。語默聲色間，凡聖無兩路。若論佛與仙，都是凡夫做。」以拄杖畫一圓相，云：「向者裏會得，則佛祖有分；從此不了，凡聖無虧。且道無虧欠之句如何道？家家明月誰無分？處處青山都有緣。」

> In the eighteenth year of Shunzhi, on the tenth month of the Xinchou year, Guangfu Temple in Jiangjin County invited the master to lead a meditation retreat. At the mountain gate, he said: "The gate need not be grand; if there are worthy people within, it will flourish. The path need not be straight; the key is the step that brings you home. Setting aside 'arriving home,' what is the phrase for ascending the hall? For now, let the phantom city be a resting place; the jeweled land is not far ahead." He lifted his robe and entered. Before the Buddha, he said: "This elder here—how it loves to honor itself! It has words but won't speak plainly, always settling matters behind closed doors. Vague and murky, holding phantom flowers, it plays riddles like a silent charade. Descendants can only guess, drunk as if on poisoned wine. Every one of them bears a grievance deep as the sea. Today I've come especially to plead their case and vent their outrage." At the abbot's quarters: "This mountain monk has not come here casually. Before even stepping through the door, I sized things up. The staff held sideways is my hand and eye; a tongue like a hanging river still has to race." That same day, ascending the hall, he approached the seat and said: "The Dharma king's throne is crystal clear on all eight sides. Heaven lets down its canopy, earth wells up its lotus buds. Best of all, this mountain monk speaks Dharma to benefit beings, and the true lamp of the transmission flows freely." He then ascended. Taking up incense, he said: "This pinch of incense—sprouted from Lingfeng, each branch piercing through the three thousand realms. Bodhidharma picked it up, pointing directly at the single flavor of Chan. Today, picked up at random and offered into the furnace, I dedicate it especially to the reigning emperor—may he live ten thousand, ten thousand, ten thousand years—and to the empress of equal years and the crown prince of a thousand autumns. I pray that the wind of benevolence blows and a thousand nations pay tribute; that the rain of virtue flows and all things greet spring." Taking incense again, he said: "This pinch of incense—its branches can hold up sun and moon, its leaves can cover mountains and rivers. Its fragrance fills the celestial mansions, its fame spreads across the five lakes. Offered into the furnace, I dedicate it to the princes of all fiefdoms—may their wisdom last a thousand autumns—and to the civil and military officials, the ministers of the entire realm. I pray they advance in loyalty and filial piety, and heaven grants them blessings; serving the nation and the people, dragons offer them pearls." Taking incense once more, he said: "This pinch of incense—savage blows cracked open bone to reveal marrow, thundering shouts scared off demons and scattered their souls. Since it was personally handed over with both hands, it has been heard across the world to this day. Picked up and offered into the furnace, I dedicate it to the thirty-first patriarch of the Linji lineage, my original teacher, the Venerable Shangmin Xiashu, repaying the kindness of the Dharma milk." He gathered his robes and sat. The head monk struck the gavel and said: "All you dragon-elephants of the Dharma feast, now observe the first truth." The master said: "A lion crouching roars—all beasts slink away in fear. Hesitate but a moment to think, and your魂魄 won't last long. Tell me: which truth is this? Speak quickly!" A monk started to ask a question, and the master swiftly struck him with the staff, saying: "To think is already off." The monk stepped back, and the master said: "Truly slow on the uptake." A monk asked: "What is the great matter?" The master said: "Killing a person without blinking." The monk continued: "What is the small matter?" The master said: "The stubborn stone hasn't nodded yet." The monk asked: "When it nods?" The master said: "Losing the great because of the small." A monk asked: "What is it like before father and mother were born?" The master said: "Heaven and earth cannot confine it." The monk asked: "What about after birth?" The master said: "How could the cosmos bind it?" The monk stamped his foot and said: "Is this before birth or after?" The master said: "If you understand your feet, both places are clear." A monk asked: "Just now I left Huxiong—where is the tiger now?" The master shouted: "Watch out for its claws and fangs!" The monk continued: "Master, when you come to Guangfu, what will you use to confer predictions?" The master struck him, saying: "Entirely this sharp implement." A monk asked: "Is this the killing staff or the life-giving staff?" The master said: "How many romantics raise an eyebrow? In a blink, the battlefield piles up with blood." A monk asked: "What is the speech understood by one without a tongue?" The master struck the ground with his staff and said: "Every word distinct." The monk continued: "On top of a hundred-foot pole, I seek further progress." The master struck him, saying: "Seeking is still far off; letting go is delusion." A monk asked: "What about when the great earth has not a speck of soil?" The master said: "Where are you standing?" The monk was silent. The master said: "Draining the blue sea dry still leaves thirst; toppling Kunlun Mountain is nothing special." The monk continued: "The golden whip sweeps clean the paths of sages and ordinary folks; the jade flute plays sideways the lineage beyond kalpas." The master said: "Let him leap and bound—he only invites ridicule." A monk asked: "What is the scene at Guangfu?" The master said: "Mount Taigong winds to the left; Ancient Buddha Hollow curves to the right." The monk asked: "What about the person in the scene?" The master said: "Barefoot treading ice and snow—then you know the cold that pierces to the bone." The monk asked: "What about when person and scene are both forgotten?" The master said: "Clouds pass over the ridge without trace; water freezes into ice with form." A monk asked: "The World-Honored One said, 'I have spoken Dharma for forty-nine years and never said a single word.' Today, Master—does your speech have words or not?" The master said: "Both having and not-having are discarded; the ready-made title stands right here." The monk asked: "What is the student's place of questioning and answering?" The master said: "Writing without a single correction." The monk asked: "What is the master's place of instruction?" The master said: "Speech without the lips moving." A monk asked: "Fire is blazing on my head—how do I get saved?" The master said: "Stay put." The monk continued: "What about when the wind and smoke are unsteady?" The master said: "Sleep." The monk continued: "What about when it's pitch black?" The master said: "Wake." The monk continued: "What about when the kalpa fire burns everything away?" The master said: "Go along." The monk said: "If that's so, there's no place to rest." The master struck him, saying: "If you don't bump into it, you'll stumble over it." A monk asked: "After long polishing, why still not awakened?" The master said: "Because you polish, therefore you don't awaken." Then the master said: "Not awakening was never delusion; after awakening there's nothing gained. Between words and silence, forms and sounds, sages and ordinary folk tread no second road. If we speak of Buddhas and immortals—all are made by ordinary people." He drew a circle with his staff and said: "If you understand this, then you have a share in the Buddhas and patriarchs. If you don't understand, sages and ordinary folk lose nothing. Tell me—what is the phrase that lacks nothing? Every home has the bright moon—who lacks a share? Everywhere there are green mountains—all have conditions."

上堂。問：「十方薄伽梵，一路涅槃門，且道如何是門？」師云：「水底泥牛吼，木裏毒龍吟。」進云：「今辰地官聖誕，和尚如何稱觴獻壽？」師云：「四海興波，八面起風。」進云：「即今在何處？」師云：「日出扶桑，月沒廣寒。」進云：「祝壽且置，如何是現前利生一句？」師云：「江河水滔滔，為爾曉夜流。」問：「佛說三乘，何為最上？」師卓，云：「杖頭薦取得，不勞覓二三。」進云：「瞞頇不少。」師云：「不明的旨，依墮三乘。」問：「不與萬法為侶是甚麼人？」師云：「銅鑄不成，鐵瀉不就。」進云：「畢竟如何？」師云：「推不向前，縮之不後。」進云：「不前不後又如何？」師云：「高來高接，低來低迎。」乃云：「今朝接箇瞎驢，恭請山僧陞堂，無法可說，但表家常，以了日腳。」舉拂，云：「者箇是家常，如何是日腳？」答云：「不識。」師云：「難怪爾等不識，三世諸佛、歷代祖師到此也不免受瞞，山僧只得為表出。」舉起拄杖，云：「百法明門止此中，森羅萬象盡包容，杖頭消息親揮指，暗有玄微一線通。」擲杖，云：「拄杖親交付，亦任打西東。」

上堂。舉：「僧問百丈：『如何是奇特事？』丈云：『獨坐大雄峰。』僧禮，丈打。此中有不顧危亡者麼？」問：「如何是奇特事？」師云：「呵佛罵祖。」僧向師一潠，師打云：「仗誰勢力欺忤山僧？」進云：「敢有麤心？」師呵呵大笑，云：「何足奇特？」問：「阿私仙庵不舉爨，食箇甚麼？」師云：「人元三進藥，提壺兩度漿。」問：「如何是廣福境？」師云：「千載長春草，四時不卸花。」進云：「如何是廣福人？」師云：「語默通身靈。」進云：「人境俱忘時如何？」師云：「無風波自寧。」僧作禮，師云：「水清秋月明。」問：「如何是玄妙之句？」師云：「石火夜燒天，大地齊合掌。」進云：「還有奇特也無？」師云：「老僧窮劫道不盡。」進云：「為甚道不盡？」師云：「說即不是，是即不說。」問：「入息不居陰界，出息不涉眾緣時如何？」師云：「露地撐鐺，星月一齊煮。」問：「如何是鏡中花？」師云：「拔山之力摘不下。」進云：「如何是水底月？」師云：「沖霄之志提不起。」乃云：「靈山七七理葛藤，道脈東傳續慧能，迷雨縱波漲萬狀，狂風逐浪起千層。十方拄杖如麻粟，本地風光許獨明，任有千差及萬錯，到頭貫串一條繩。」一卓。

上堂。問：「如何是燈煙不絕句？」師云：「綠水澗中流不息，白雲嶺外數枝飛。」進云：「如何是和尚燈傳句？」師云：「拄杖揮四海，明月照五湖。」問：「三藏具無，萬物皆空，和尚說箇甚麼？」師云：「我事不同他事，著有著無兩背。」問：「法雨冰清，大地霑恩，還有化不到者麼？」師云：「天下人心共一德，含情草木也同春。」問：「如何過去心？」師云：「能讀古人書。」進云：「如何未來心？」師云：「休打萬年樁。」進云：「如何現在心？」師云：「隨緣消舊孽。」僧禮，師云：「切莫造新殃。」問：「和尚拄杖如吹毛利劍。」師云：「殺人不眨眼。」進云：「至今殺了多少？」師云：「當鋒者如麻，屈死者似粟。」進云：「善哉！」師云：「蒼天。」士問：「生不知來處。」師云：「愧殺狐子。」進云：「死不知去處。」師云：「慚殺奴兒。」進云：「不生不死作麼？」師云：「青山朝朝青，綠水日日綠。」士禮，云：「謝和尚指示。」師云：「賢聖門路，總自進自行、自參自悟始得。」乃云：「含情蠢動共一胎，段段風光去復來，愧殺奴兒不長俊，東鄰西舍弄傀儡，而今只教惺惺著，切忌三思兩執迷。唯此者箇道理，上古今人同碗共箸，一毫無隔別。」舉拂示眾，云：「會麼？若向者裏會得，飯來同喫、衣來共穿；者裏不會，同床各做夢、饑渴各自知。即若馬鳴、龍樹智若懸河，未嘗道著一字；提婆、鶖子辯如倒峽，豈能商量到家？今日德藏居士想必恰合些子麼？」噴嚏一聲，云：「未夢見在。」

上堂。問：「如何是圈中牛？」師云：「一飽百無憂。」進云：「如何是出山牛？」師云：「水草當足酬。」士問：「如何是珠走盤？」師云：「懷胎婦女兩箇人。」進云：「如何是盤走珠？」師云：「名利場中誰放輸？」問：「教外別傳，指明心地。和尚拈拂是何道理？」師云：「太公拋鉤獨釣龍。」進云：「如何是鏡中花？」師云：「打破鏡時沒一些。」進云：「如何是水底月？」師云：「吸盡西江不可得。」問：「如何是煩惱？」師云：「佛成眾生。」進云：「如何是歡喜？」師云：「眾生成佛。」問：「學與不學如何？」師云：「貴賤智愚有分。」進云：「如何是清淨法身？」師良久，云：「清淨法身。」進云：「如何是圓滿報身？」師正威聳立，云：「圓滿報身。」進云：「如何是千百億化身？」師云：「昨日靜隱，今朝令行。上座披紅，下座穿青。」問：「如何是大地逢春？」師云：「柳綠槐青。」進云：「如何春後一句？」師云：「暑氣來蒸。」問：「杲日當空現萬象森羅，是甚麼境界？」師云：「癩蝦蟆放光。」問：「如何名受戒？」師云：「披著去。」進云：「如何為參禪？」師云：「默著去。」問：「如何是過去佛？」師云：「六六三十六。」進云：「如何是未來佛？」師云：「活生自埋沒。」進云：「如何是現在佛？」師云：「平地何起突？」僧禮，師云：「休入三岔路。」問：「放去滿虛空，收回在本地如何？」師舉起杖，云：「者是放？是收？」僧無語，師云：「死漢。」問：「十聖三賢總是利生樣子，和尚登法王座宣揚般若，此是甚麼樣子？」師云：「缽盂復降龍，錫杖重開花。」乃云：「揮杖撥轉處，虛空飛雨花；舉拂提唱處，平地走龍蛇。撥轉關捩子，物物有活機；築開通天竅，頭頭真造化。總教世人瞠眼覷著、舉足踏著、開口說著、伸手摸著、喫飯咬著、穿衣挂著，經行坐臥常相應，自獲玄關一竅靈。」舉：「馬祖不安，院主問：『近日尊候如何？』祖云：『日面佛，月面佛。』且道者老漢不顧危亡，不識其時？若是山僧問安：『近日尊候如何？』答：『日面佛，月面佛。』即與一喝，云：『奸雄賊妄起禍端。』教他掩面自愧，疾死無容。或有問山僧：『近日尊候如何？』與他劈面一摑，云：『自不照顧，問渠作麼？』其中有為陀主報不平者麼？大眾不言者，唯恐公道惹人嫌，不免山僧評論幾句以安人心。慣好傷人虎，臨死不失威，輕動些鋒鋩，兩來都受虧。烏兔本是佛，出沒在東西，與渠沒交涉，含羞老面皮。為善返遭坎坷，行惡感福壽齊，世間多少不平事，緊閉六門無是非。」

世尊成道日，上堂。師云：「大通佛世出凡纏，誰信睹星悟本元？惹得雲門顛捏怪，婆心一片附東淵。難怪雲門不察來歷，者老老大大的箇漢家說話，不觀前顧後，一出母胎，手指天地，就說箇天上天下唯吾獨尊，豈不自是？向後法華會上、壽量品中，言箇成佛久已，豈不自得？何故？又入雪山六年，睹星悟道，盡是沒交涉之談，弄出許多絡索，不畏傍觀者譏誚。當時難陀眉帶愁，布袋金師打失笑，承虛接響到而今，大膽雲門胡亂跳。直至斯時，未有一箇半箇挺身出頭，言箇公道，報箇不平。待山僧一一頌過：兜率降世兮，屈尊就卑；皇宮托胎兮，玉葉金枝。㘞地一聲兮，麟走鳳飛；九龍吐水兮，萬物齊滋。沐卻垢軀兮，毫放光輝；地搖六振兮，正法住時。天散雨花兮，法鼓重椎；周行七步兮，龍虎相隨。指天指地兮，火宅厭居；獨稱為尊兮，三界良醫。卻去世榮兮，別有風威；越城雪山兮，巢髻網眉。六年苦行兮，蘆膝藤頤；夜睹明星兮，倏破大疑。教演三乘兮，量時見機；末後拈香兮，冷煖自知。燈燈續燄兮，南北東西；故入涅槃兮，十大子悲。正法千年傳震旦，達磨航海過金濰，剿蹤削跡揮心旨，在聖不增凡不虧。雲門不達時宜懊，滿口胡談亂鼓錐。試問：者不虧的是箇甚麼？」一卓，云：「者裏會得，無道可成；從此不會，有戒可披。」傳衣竟，下座。

上堂。問：「昨日說戒，因甚麼細處不斷？」師打云：「者是斷麤斷細。」進云：「受五戒者如快活林鳥、黃鷹當陽，如何支得？」師云：「若無傀影犬不吠，纔有鸞飛天下平。」進云：「受十戒者如騎虎背，如何下得？」師云：「懸崖須撒手，平地宜小心。」進云：「受大戒者如老鼠鑽牛角，如何出得？」師一喝，云：「會麼？」進云：「不會。」師云：「如履薄冰，戒址平清；如臨深淵，道體自堅。」問：「佛何獨向今日生？」師云：「因緣必有時。」進云：「此是甚麼時？」師云：「諸人卜度不及。」問：「世尊因甚聲名重三千大千？」師云：「總不本分。」進云：「和尚又如何？」師云：「依葫畫樣。」進云：「男兒自有沖天翅，怎向古人舊路行？」師云：「如何是新路？」僧無語。師云：「社鼠寸光，何云大千？」問：「皇天無二道，聖賢沒兩心，因甚還有九十六種外道、七十二陰魔？」師云：「水土本居長生地，豈教西流獨產金？」問：「昨日無生、今日有生是如何？」師云：「昨日今朝事不同。」進云：「因甚不同？」師云：「有無生不生，因境起生滅。」進云：「二俱不著。」師云：「不食王母桃，自有仙家棗。」進云：「分明見是金丹，誰知是箇火棗？」師云：「眼底未清，錯認不少。」乃云：舉「眸若見是，從頭錯到底，語默聲色間，無彼亦無此，滿堂都是瑤池客，顛倒騎牛是老子。」下座。

上堂。問：「浮雲聚散時如何？」師云：「聚因天地合，散則日月明。」僧禮，師云：「者裏是聚，何處是散？」僧展袖出，師云：「毫釐有差，天地懸隔。」問：「舊歲未去，新歲又來，和尚今日在新在舊？」師云：「指東畫西，坐南向北。」問：「今日立春，與眾說箇甚麼？」師云：「钁快犁尖，慢牛加鞭。」進云：「臨春不下種如何？」師云：「青眼看白眼。」問：「今日逢春，如何是辭舊迎新句？」師云：「月現金波生碧浪，星分浩彩滾圓光。」進云：「萬物春放秋收事如何？」師云：「國泰時豐民安樂，道高德重衲衣香。」進云：「如何是空？」師云：「一望無蹤。」進云：「如何是谷？」「龍藏虎伏。」問：「達磨西來，傳箇甚麼？」師云：「南帝不識，北帝難明，面壁九載，等箇知音。」進云：「震旦國中，誰是知音？」師云：「雲飛千嶺，雪飄一身。」進云：「還更有無？」師云：「赤足赶鹿，穿靴喫肉，大庾嶺頭，無榮無辱。」問：「如何是須彌山？」師云：「可聞不可見。」進云：「因甚不見？」師云：「烏兔循環，視者萬難。」問：「大千沙界盡在一毫端，者一毫即今在甚麼處？」師以拄杖一卓，云：「會麼？一日一須彌，一佛一世界，者裏若會得，了卻恒沙債。」問：「佛法無私，因甚不普利？」師云：「豈奈聾盲癡啞何？」問：「如何是禪？」師云：「糞堆土巒。」進云：「如何是定？」師云：「戲臺市鎮。」進云：「如何是戒？」師云：「酒肉皮袋。」進云：「不禪定戒時如何？」師云：「焦芽敗種，地獄有分。」進云：「天堂地獄，是一是二？」師云：「歸心無二，善惡有差。」問：「和尚慈悲，直截路通一線。」師打，云：「直截。」士問：「無毛鷂子飛天徹地，即今在甚麼處？」師云：「擬即隔千山。」士禮跪，云：「弟子千山，特來求指。」師云：「依在當然。」乃云：「不容擬議，不落思惟，彰明也現於日月星辰之下，暗藏也隱於四時八節之中。今朝唐善人請陞堂，只得淨裸裸、赤條條，拈出歷歷明明，現在當然。此中有識者麼？者裏識得，價重三千；者裏不會，一團乾屎橛。不值山僧分中囤得千日貨，自有賺錢時，逢賤必有一貴，難道不有驗物作價、看貨還錢的？此處若無識貨者，放入壺籃等知音，分明好箇真消息，可歎時人認不真。」

上堂。問：「達磨來有甚麼消息？」師云：「家醜不可外揚。」進云：「已今天下人知。」師云：「雖然識得老胡面，未必度量古人心。」僧豎起拳，問：「和尚會麼？」師打，云：「野毛狗能學鬼叫。」僧一喝，師復打，云：「山猿精慣效人行。」問：「如何覿面不著？」師云：「只為門墻高，視之不見。」進云：「因甚不見？」師云：「木來無一物，何勞尋拘束？」問：「威音那畔事如何？」師云：「善惡無聞心寂靜，人我不分道自殊。」進云：「如何是者畔事？」師云：「梅開雪裏通身白，風過蘭邊遍地香。」問：「如何無生而生？」師云：「水清金鱗現，塵起古鏡昏。」進云：「如何無死而死？」師云：「月在天中現，影從海底明。」乃云：「達麼不來東土，太平安穩無事；三藏不去西天，豈遇鬼怪妖精？平空設下陷人坑，幾箇向前拼命世？常云：客不來，禍不生；龍不行，山不崩。止想獨與二祖安心，誰知砍一斧、傷一林？一處雷鳴天下響，亙古門庭遺禍根，留下一箇千斤擔，遞代相傳勉力撐，即此當陽行正令，殺活收放任縱橫。」舉杖示云：「會麼？者裏會得，續燄傳燈有分；此處不明，鐵鞋踏破難成。」

除夕，上堂。師云：「寒來暑往，明暗相催，三十日盡，何處瞻依？」問：「年年有歲，月月三十。」師云：「是改他不得。」進云：「冬至一陽生，甚麼消息？」師云：「冷灰爆出熟荳來。」進云：「舊歲已去梅花送，新春纔到粉團開。」師云：「物能應時節，人不知春秋。」問：「父子不相會時如何？」師云：「兩頭著忙。」進云：「會時如何？」「一處肚腸。」進云：「唯垂加護。」師打云：「拄杖堅固。」進云：「蒙慈光照，粉骨莫報。」師云：「但不自欺，即是相依。」進云：「學人物情不欺，敢欺自己？」師云：「如何是汝不欺自己？」僧展袖出，師云：「大好不欺自己。」問：「如何是戒慎乎其所不睹？」師揮拂云：「塵線條條無人數。」進云：「如何是恐懼乎其所不聞？」師云：「普化利生憑鐸鈴。」進云：「不睹不聞如何？」師云：「昧卻聲色，天地懸隔。」問：「三世諸佛前化，和尚今化事如何？」師云：「風雨一齊打，鈍漸兩處敲。」問：「覿面不知端的，從頭一二開示。」師云：「前嶺後山，下地上天，剔起眉毛，返復細觀。」問：「世事如麻，何時得了？」師云：「門外問支賓。」進云：「他不識又如何？」師云：「再來問山僧。」進云：「和尚現不指示，等待何時？」師云：「無如爾何。」乃云：「目前不了豈奈何？分明指去問維那。瞞頇佛性猶閒可，轉見閻浮業識多。即此是三十盡日閻老打算飯錢，還有不欠者麼？」進云：「無欠無餘，和尚如何？」師乃云：「若問渠儂，不無不有。穿衣平生，未挂一縷；喫飯到老，未嚼一糅。看起容顏，無妍無醜；動作施為，千眼千手。問機答語，通身是口；歲年多少？恒河沙久。逆行順行，誘人回首；志公噉鴿，曹山顛酒。南泉斬貓，趙州烹狗；破山老賊，酒肉滿口。橫拈豎拈，覿面頗剖。呵呵！分明好箇大光錢，直下何人堪授手？」

元旦，祝聖拈香，上堂。師云：「靈山老，沒疏親，笑面虎，入南閩，面壁的，過蔥領，斷背安心太過蠢，破頭山上樹分枝，堂開廣福續佛惺，千門萬戶皆同春，切忌捕風而捉影。」起立，拈香，云：「此瓣香收放在乎我，卷舒豈讓人？堂堂包萬象，融融貫古今，曹溪分萬派，鷲嶺獨稱尊。勃地拈入手，純和一味真，焚向八德爐，供佛及君親。皇帝萬萬歲，燈傳亙古今，放開禪道弄虞絃，大家和唱太平春。」斂衣坐，云：「今朝上堂無別，拈一炷香供佛供祖，說幾句法利物利生。拈香已竟，如何是法？」良久，云：「大眾聞麼？奇言聲清雅，有耳不能聽。」下座。

解制，辭眾，上堂。云：「話說千篇有，放下一毫無，智者當下決，迷奔十萬途。寧為一世憨？豈作萬生奴？退步入山妙，安身德不孤，前朝隱高士，不被絲毫污。要得無多慮，一衲一草蒲，今朝法會中，幾人是丈夫？」僧喝，云：「當機難讓。」師打，云：「有勢不臨真君子，無風起浪非丈夫。山僧已此吩咐過，何必區區妄嘟嚧？臨別喫吾三十棒，將來千古作規模。」撫掌呵呵，云：「大快活。」