---
title: "法璽印禪師語錄 · 第二"
description: "法璽印禪師語錄由清代僧人法璽印禪師所述，其弟子性圓等人編纂而成。該書成於清初，反映了當時禪宗叢林的修行風貌與思想傳承。內容主要收錄法璽印禪師的上堂法語、機鋒對答、開示警策及書信偈頌，系統闡釋禪宗心性論與實踐方法，強調明心見性、直指人心的禪法特色。作為清代禪宗重要語錄文獻，它不僅承繼臨濟宗法脈，更為研究明清佛教思想提供了珍貴史料，在漢傳佛教語錄體系中具有承先啟後的學術地位與修行指導價值。"
url: "https://rushiwowen.co/en/r/cmgn09bjr0smjl404npr7kyhw"
---

## 法璽印禪師語錄卷第二

嗣法門人性圓旋璣旋哲旋賢等編次

住江西南康府建昌縣鳳棲山同安禪寺語錄

> Recorded Sayings from Tong'an Temple at Phoenix Perch Mountain, Jianchang County, Nanchang Prefecture, Jiangxi

方伯斗所余公送藏經入山，上堂，問答不錄。師豎拂子，云：「三藏十二部、一切修多羅都從山僧拂子頭上流出，汝等諸人還信得及麼？」遂一擊，云：「佛以一音演說法，眾生隨類各得解。汝諸人還聞麼？直下若見、若聞，則知一大藏教闢龍宮而不從龍宮得來、剖微塵而不假微塵流出，無時不在諸人腳跟下廣布敷演，為玄為奧。若不恁麼，山僧未免再瀝肝膽，從頭告報。」一拂，云：「釋迦四十九年、三百餘會，說有、說無，說頓、說漸，說偏、說圓，乃至塵塵爾、剎剎爾，熾然說無間歇，皆為一切眾生迷失本源，不能當機直捷，勞他世尊多方淘汰、格外周遮，故曰：我此九部法，隨順眾生說。要知起唯法起、滅為法滅，豈不是心外無法、法外無心？至于末後拈花，飲光微笑，方乃申懷。者裏說心、說性、說事、說理，以始終頓圓、五法、三自性得麼？一大藏教皆是拈花之註腳耳。諸仁者！山僧恁麼葛藤，你還知得端倪也未？個裏會得，亦不負余公擔荷祖庭、捐金請藏之盛心也。雖然如是，敢問大眾：作麼生是報國酬恩一句？」一拂，云：「四海衲僧開正眼，共祝吾皇億萬春。」下座。

> When Regional Commander Yu Gong sent the Tripitaka into the mountain, the master ascended the hall. Questions and answers are not recorded here. The master raised his whisk and said: "The Tripitaka, the twelve divisions, and all the sutras flow forth from the tip of this mountain monk's whisk. Can all of you believe this?" He then gave it a flick and said: "The Buddha expounds the Dharma with a single sound; beings each understand according to their kind. Do you all hear it? If right here and now you see it or hear it, then you will know that the entire great treasury of teachings—though it fills the dragon palace, does not come from the dragon palace; though it can be found within a speck of dust, does not rely on the speck of dust to flow forth—is constantly, right beneath your very feet, being widely spread and expounded, profound and mysterious. If it is not like this, then this mountain monk cannot avoid once more baring his heart and liver, reporting to you from the beginning." He gave the whisk a flick and said: "For forty-nine years, over three hundred assemblies, Śākyamuni spoke of existence and non-existence, of sudden and gradual, of partial and complete. Even to the point that every single dust mote, every single world, blazes forth speaking without interruption—all of this was because all sentient beings had lost their original source and could not grasp it directly and immediately. Thus, the World-Honored One toiled, employing various methods to sift and refine, using extraordinary means and circumlocutions. Therefore it is said: 'These nine divisions of my Dharma are spoken in accordance with sentient beings.' You must understand: arising is only the Dharma arising; ceasing is the Dharma ceasing. Is this not 'outside the mind there is no Dharma, outside the Dharma there is no mind'? As for the final act of holding up the flower, and Kāśyapa's faint smile—only then was the true intent expressed. Here, speaking of mind, speaking of nature, speaking of phenomena, speaking of principle—do these, with the teachings of beginning, end, sudden, and complete, the five dharmas, and the three self-natures, suffice? The entire great treasury of teachings is merely a footnote to the holding up of the flower. Virtuous ones! With this mountain monk's tangled vines like this, do you yet perceive the clue? If you understand within this, you will not have failed Commander Yu's sincere heart in shouldering the ancestral monastery and donating funds to request the canon." "Even so, I dare to ask the great assembly: What is the single phrase that repays the country and requites kindness?" He gave the whisk a flick and said: "Monks of the four seas open the true eye, together wishing our emperor ten thousand million springs." He then descended from the seat.

尊勝寺寓庸中公誕辰，請上堂。書記問：「群僊昨夜離金闕，鰲首今朝渡碧波，七七知非即不問，五旬知命事如何？」師云：「日照山河明歷歷，雲收大地寂如如。」進云：「秖如未生已前將何為驗？」師云：「已生之後汝作麼生？」進云：「黃鶴未曾沖碧漢，青牛早已出函關。」師云：「有勞讚祝。」問：「深居祖窟陶材器，法令施行豈藉誰？敢問：如何是衲僧行履處？」師豎拂子。進云：「如何是和尚接待處？」師亦豎拂子。進云：「興化道：『逢人則不出，出則便為人。』意旨如何？」師云：「放汝三十棒。」進云：「秖如三聖道：『逢人則出，出則不為人。』又如何？」師云：「放汝三十棒。」進云：「生前面目何須悟？悟得來時也是塵。」師打，云：「道甚麼？」拈杖，云：「朕垂未分前，無你下口處；朕垂既分後，早已七花八裂。然圓明玅體，本無去而無來；法性融通，豈有內而有外？所以道：日月不能並明、河海不能比量、須彌不能並峙、虛空不能包藏，至大而至微、至剛而至柔，縱橫左右、洞徹十方，窺測無門、隨機即應者，便是寓公本命元辰主人公。」隨一喝，云：「既是窺測無門，喚甚麼作主人公？者裏還註腳得麼？設使佛頭峰、鳳棲嶺，管教稱揚不及。若向此中會得，則知日照山河，闊角青牛常出谷；雲收大地，無毛黃鶴日沖霄。一任波中取火、燄裏敲冰。其或未然，行人更在青山外。今公誕辰，入山飯眾，兼請舉揚，山僧因風鼓絮，為伊據款結案。」一卓，云：「能為萬象主，不逐四時凋。」一喝，下座。

> On the occasion of the birthday of Master Yuyongzhong at Zunsheng Temple, he was invited to ascend the hall. The secretary asked: "Last night, the immortals left the golden palace; this morning, the turtle’s head crosses the blue waves. I won’t ask about the forty-nine years of knowing one’s faults—what about the fifty years of knowing one’s destiny?" The master said: "The sun shines on mountains and rivers, bright and clear; clouds withdraw, the great earth is silent and just as it is." The secretary pressed: "Then, before birth, what can serve as proof?" The master said: "After birth, what do you make of it?" The secretary said: "The yellow crane has yet to soar into the azure heavens, but the green ox has already left Hangu Pass." The master said: "Thank you for your kind praise." Another asked: "Dwelling deep in the ancestral cave, refining the vessel of talent—when the Dharma decree is carried out, who is relied upon? May I ask: What is the place where a monk practices?" The master raised his whisk. The questioner pressed: "What is the place where the master receives guests?" The master also raised his whisk. The questioner pressed: "Xinghua said: 'When meeting people, do not come out; when coming out, then act for others.' What is the meaning?" The master said: "I spare you thirty blows." The questioner pressed: "And what about Sansheng saying: 'When meeting people, come out; when coming out, do not act for others'?" The master said: "I spare you thirty blows." The questioner said: "Why must one realize the face before birth? Even if realized, it is still dust." The master struck him and said: "What are you saying?" Lifting his staff, the master said: "Before the curtain was lowered, there was no place for you to speak; after the curtain was lowered, it has long been shattered into pieces. Yet the perfect, wondrous essence has never come or gone; the nature of Dharma is seamlessly integrated—how could there be inside or outside? Therefore it is said: The sun and moon cannot shine together; rivers and seas cannot be measured; Mount Sumeru cannot stand side by side; empty space cannot contain it. It is both vast and minute, both firm and gentle, extending freely in all directions, penetrating the ten directions. Unfathomable and without entry, it responds according to circumstances—this is the original master, the true life-force of Master Yuyong." With a shout, he said: "Since it is unfathomable and without entry, what can be called the master? Can any footnote be added here? Even if it were Buddha Peak or Phoenix Roost Ridge, they could not fully praise it. If you understand from this, then you know: when the sun shines on mountains and rivers, the horned green ox often leaves the valley; when clouds withdraw from the great earth, the featherless yellow crane soars daily into the sky. You may even fetch fire from waves or strike ice from flames. But if not, the traveler is still beyond the green mountains. Today, on the master’s birthday, he enters the mountain to offer food to the assembly and requests an exposition. This mountain monk, like the wind stirring cotton fluff, settles the case according to the facts." He struck the floor once and said: "Able to be the master of all phenomena, not fading with the four seasons." With a shout, he descended from the seat.

開罏，上堂。問：「諸方大開罏鞴，同安共設鉗錘，今有一人牙如劍樹、口似血盆，當罏不避，和尚又作麼生？」師打，云：「正好千鎚百鍊。」進云：「雪峰拈起，雲門劈脊，除此二途，請師別道。」師打，云：「好事多同。」進云：「先德有言：『木人結契賣虛空。』未審何人證據？」師云：「老僧當軒坐。」進云：「『露柱前來寫合同』，又作麼生？」師云：「承當也未？」進云：「四至分明須記得，不知何處有封疆？」師云：「照驗明白。」乃云：「畫蛇添足，劃地為牢，此是古人屈為今時。同安者裏要且不然，直教虛空粉碎、大地平沉，不勞脊梁高豎、挨拶疑團，便與三世諸佛、歷代祖師、天下老和尚同一鼻孔；設若不然，趙州東壁挂胡蘆，諸人也須疑著。」一喝，下座。

元旦，上堂。問答不錄，師云：「普天匝地祥雲起，正是山僧祝聖時，惟願風調並雨順，頓令家國樂熙怡。諸兄弟還會麼？設若會得，人人叨堯舜之恩，個個享無為之化；其或未然，山僧只得八字打開去也。」遂起身，云：「八方霢霂無為化，萬國歌謠樂太平。」

解制，付門人松等，上堂。「正月解制元宵節，燈王法法明皎潔，古今不改舊山川，直下相承聯未歇。」驀拈杖，云：「釋迦老子道：『我此法印為欲世間利益，在所遊方，勿妄宣傳。』又道：『深固幽遠，無人能到。』可見深之又深、秘之又秘，至于果熟天香，遞代承襲，西天四七、東土二三，分枝列派，以訛傳訛，故有五家門庭之別，獨我臨濟一宗赫赫然遍滿寰宇，至笑巖寶祖得憨山清翁直向先師頂𩕳一針而殃及山僧。今日不敢被蓋囊藏，特對人天眾前轉相付授，務必星分碁布、草偃風行，撐持祖父門墻，宏紹正法眼藏。既然如是，且五葉流芳一句作麼生道？」一卓，云：「但願春風齊著力，枝枝發艷吐輝煌。」下座。

弟子機蘭、開文、制一為師誕辰，請上堂。問：「一年一度新，森羅咸稽首，且道如何是慶生句？」師豎拂，云：「龜毛拂子三千丈。」進云：「江山雖別，雲月是同，如何是同條句？師云：腦後見腮。進云：蟠桃已熟，優缽既開，且道春秋多少？」師以拂子點三下。進云：「恁麼則崑崙突出無量壽，驚起須彌作壽山。」師云：「伶利衲僧。」進云：「者個且置，如何是第一句薦得為佛祖師？」師以杖左卓，云：「匝地溥天明歷歷，朝三暮四總如如。」「如何是第二句薦得為人天師？」師右卓，云：「幾片白雲橫谷口，一輪明月照波心。」進云：「第三句薦得，作麼生是自救不了？」師從中一卓，云：「情真語露，不負知音。」乃云：「吼破虛空踢破煙，巴歌曾唱出西川，自從一別家山後，不覺今朝耳順年。光陰瞬息，倏爾蹉跎，山僧與闃兄同生一處，出家一山，嗣後南詢遍參，天各一方，且喜時節因緣略露者段消息。設若會得，神光不昧，萬古徽猷，不變不遷，無來無去，不出今日者個時節。不唯不出今日者個時節，乃至盡未來際三世諸佛、歷代祖師，是聖、是凡，或僧、或俗，山河大地，有情、無情，亦出不得者個時節。若識得者時節，威音無始，阿逸無終，事理縱橫，圓融無礙。故古德云：『無邊剎境，自他不隔于毫端；十世古今，始終不離于當念。』諸仁者！到恁麼地，正好高高峰頂立，深深海底行，方可道一切即一，一即一切，小中現大，大中現小，皆承今日者個時節。雖然如是，猶是建化程途邊事。秖如當筵慶祝一句又作麼生？」一拂，云：「昨朝法雨連天一，今日南山松檜青。」下座。

兩序為方伯誕辰，請上堂。問：「法幢高豎人天外，宗風此日大方傳。如何是傳底意旨？」師云：「峰前豎起剎竿子，直得青天翠欲流。」進云：「恁麼則誌公當年輕漏泄，今朝一眾發真源。」師云：「且道什麼人恩力？」進云：「即今方伯公壽誕，和尚作麼生慶祝？」師云：「南山梧桐棲彩鳳，東海青波現巨鰲。」進云：「可謂福海與佛海同深，壽山等華山並峻去也。」師云：「一輪本自光寰宇，萬里歌謠道太平。」僧禮拜，師乃云：「本月十四值方伯余公懸弧之旦，山僧親領禪眾于大雄寶殿熏禮梁皇法懺，本院兩序忖思祖庭湮沒、人物重興，特請山僧陞座舉揚大法，預祝遐齡，報難報之恩、酬難酬之德。諸仁者！且道大法作麼生舉聻？」豎拂子，云：「有物先天地。」遂擲下。「無形本寂寥，能為萬象主。」喝！「不逐四時凋。甚麼物？豈不知心同虛空界，示等虛空法？證得虛空時，無是無非法。既無是，亦無非，以虛空為正體、以恒沙國土為妙用、以須彌山為壽山、以四大海為福海。恁麼讚揚，未是余公真實之地，而能萬機不暇、千聖不到，斬斷無始葛藤、掀翻空劫露布，又能護國祐民、作大佛事者，便是伊真實受用處。既然如此，將什麼作預祝一句？還會麼？指日風雲騰瑞彩，長年福壽沐皇恩。」下座。

結制，上堂。師云：「大啟紅爐烹佛祖，鉗錘玅密聖凡無，直饒鈍鐵重加鍛，藻鑑分明握用殊。若恁麼，猶是階下鈍漢，堪作甚麼？除是英俊禪流一聞舉揚，便掉臂而去。」良久，復舉：「黃龍南禪師住同安，云：『撞鐘鐘鳴，擊鼓鼓響，大眾殷勤問訊，同安端然合掌。者是世法？那個是佛法？咄！』」師云：「黃龍老漢一代宗匠，猶將世法、佛法打作兩橛。今日同安則不然，撞鐘鐘鳴，擊鼓鼓響，大眾殷勤問訊，同安端然合掌。」以拂子一擊，云：「世法、佛法都在裏許。諸兄弟！若向者裏會得，不必三月安居，脊梁高豎；其或未然，須向古今舉揚淆訛處緇素始得。」復擊，下座。

解制，上堂。「欲識佛性義，當觀時節因緣。時節若至，其理自彰。即今時節已至，眾中還有自彰者麼？出來與汝證盟。」問：「師登寶座，大啟法筵，鐘鼓交參，如何舉唱？」師云：「紅輪涌出千峰翠，瑞氣衝開大地春。」進云：「解制一句即不問，三玄三要請師宣。」師云：「草本念將來。」「如何是第一玄？」師云：「春風劫外天人眼，萬象光中絕正偏。」「如何是第二玄？」師云：「杖頭擬議穿腮過，海底泥牛吼碎煙。」「如何是第三玄？」師云：「雲散千峰冰雪盡，大雄橋下水長川。」「如何是第一要？」師一卓，云：「棒下靈機無作造。」「如何是第二要？」師云：「千聖頂𩕳光晃耀。」「如何是第三要？」師云：「一曲長歌送返照。」進云：「玄要已蒙師指示，放行把住事如何？」師云：「非汝境界。」僧便喝，師云：「落在甚麼處？」僧又喝，師打，云：「轉見不堪。」僧拂袖歸位，師乃云：「去如孤雲出岫，住若野鶴翹松，不住不去便是衲僧行履。你諸人還會麼？設若會得，倒騎鐵馬走長安，未曾移步；不恁麼會，鞭起泥牛耕大地，不動絲毫；其或總不恁麼，拄杖頭邊寬世界，象王鼻孔別家風。山僧只得與諸人分明道破。」良久，復云：「黃面瞿曇末後拈花全體露，飲光尊者傍觀一笑逞風流，致令遞代殃及山僧。今朝解制良辰、元宵佳節，將此佛祖源流分付維那知藏。雖然如是，且續燄聯芳、羅紋結角一句作麼生道？」一卓，云：「區區一段家常事，珍重爾曹各自持。」下座。

結制，上堂。豎拂子，云：「當陽一著，結舌亡鋒，略展家私，聊通一線。」問：「擊鼓陞堂無別事，請師直說了無生。」師云：「劫前高著眼。」進云：「無生句子蒙師指，今朝結制又如何？」師以拂子打○相，云：「總在裏許。」進云：「古人道『盡大地是個火坑』，向什麼處著腳？」師云：「早已焦頭爛額。」僧豎拳，師云：「者是什麼？」僧云：「萬象森羅齊稽首，笑破虛空口不開。」師云：「三十棒親領出去。」僧拂袖歸位。二僧並出，師作射勢，云：「一箭落雙鵰。」僧便問：「和尚傳曹溪正宗，因甚問著棒喝齊施？」師云：「認作棒喝，入地獄如箭射。」進云：「恁麼則拄杖遼天獅子吼，大展宗風此日聞。」師云：「鳳皇不是凡間物，不種梧桐誓不棲。」僧禮拜，師乃云：「今日同安結制，不許亂走一步，秖待寶鏡池開，大地從此流泣。」顧左右，云：「大鵬須展摩霄翼，誰顧崩騰六合雲？」下座。

解制，上堂。「百日禪期，今朝告畢，其中有赤身擔荷者出眾相見。」問：「鐘鼓交參，法雷震地。交參即不問，如何是法雷震地？」師劈頭便打，進云：「一棒迥超千聖外，此心能有幾人知？」師震聲一喝，僧云：「一句無私語，千古共敷揚。」便禮拜，師乃云：「當陽獨露，迥別千差，坐斷情塵，不容凡聖。淨裸裸、赤灑灑，如月白風清；峭巍巍、孤迥迥，似銀山鐵壁。到者裏，無動、無靜，無賓、無主，無問、無答，無棒、無喝，無玄、無要，無縱、無奪，無古、無今，無凡、無聖，直教千聖莫能窺、萬機莫能測，縱饒口劍唇鎗，也須亡鋒結舌。諸兄弟！且道：者裏還轉得身也未？」遂以杖一卓，云：「闢開也在我，捏住也在我，變大地作黃金，攪長河為酥酪。如是，便有動、有靜，有賓、有主，有問、有答，有棒、有喝，有玄、有要，有縱、有奪，有今、有古，有凡、有聖，塵塵彰般若之光，處處露法身全體，一任東湧西沒、南沒北湧，不動道場，遍周沙界。有如是作用，方可以五須彌收歸芥子，向一塵內轉大法輪，一為無量，無量為一，放去收來，自由自在。到恁麼時，正好接物利生，擔荷祖道；其或未諳，莫怪山僧壓良為賤去也。」良久，復舉：「龐居士偈云：『十方同聚會，個個學無為，此是選佛場，心空及第歸。』古人恁麼話，也是賣水江頭，眼中著屑。同安今日與他下個註腳：十方同聚會，山枯水竭。個個學無為，缽盂安柄。此是選佛場，猶有者個在。心空及第歸，雪上加霜。諸兄弟還會麼？若會得此四轉語，不惟與古人同轍，亦可與諸祖聯風。眾中有善鑒者麼？如無，山僧自拈自弄去。」一喝，下座。

上堂。「布縵天網，慣打鳳麟；垂直釣鉤，撈漉鯤鯨。若是泥鰍曲鱔，徒勞上釣。即今莫有透網錦鱗？試出來鼓浪看。」問：「秪如古人道：『盡大地是個禪堂。』又作麼生結？」師豎拂子，云：「向者裏薦取。」進云：「金風吹玉管，幾個是知音？」師云：「高著眼。」進云：「恁麼則聚會群龍齊縮項，養成頭角待風雲。」師云：「蝦跳不出斗。」進云：「蹋碎寒潭月，相傳祖道光。」師云：「直須親見始得。」問：「大地為罏，須彌為炭，從上佛祖向甚處安身立命？」師云：「盡在裏許。」進云：「秖如和尚腳跟下又且如何？」師云：「突出青霄外。」進云：「恁麼則水到渠成全意氣，個中無處不超倫。」師云：「放汝三十棒。」僧便喝，師云：「腳跟下更要一頓在。」乃云：「問似雲興，答如缾瀉，總與諸人了沒交涉。且道畢竟如何？」復舉：「圓悟禪師示眾云：『通身有眼不能見，通身有耳不能聞，通身有口不能說，通身有心不能鑑。通身則且置，秖如無眼人來作麼生見？無耳人來作麼生聞？無口人來作麼生說？無心人來作麼生鑑？向者裏通得一條活路，便與古佛同參。』同安則不然，者裏通得一條活路，便好生按雲頭、活捉谿尾，剖萬象皮、出虛空髓。到恁麼地，何須三月安居、紅罏鍛煉？正好與三世諸佛、歷代祖師、天下善知識同一鼻孔。設若未會，直須壁立萬仞。假使斬頭截臂，山僧亦不為你諸人道破。何故？為人須向損邊求。」一喝，下座。

佛成道日，上堂。問：「古今不二乾坤合，理事雙融氣運調，和尚陞堂於此日，世尊悟道在今宵。如何是古今不二句？」師云：「夜夜峰頭千片白，朝朝海角一輪紅。」「如何是理事雙融句？」師云：「歲寒松柏元無變，春到梅花自有香。」進云：「恁麼則雪山與鳳嶺毫無間隔去也。」師云：「也須高著眼始得。」僧便喝，師云：「再喝看。」僧作禮。晦老宿問：「夜半明星旨，由來覆大千，如何是函蓋乾坤句？」師便豎起拄杖。進云：「二五八六張，把定聖凡路，如何是截斷眾流句？」師便放倒拄杖。進云：「有水皆含月，無山不帶雲，如何是隨波逐浪句？」師云：「且喜老兄相隨來也。」進云：「更有一句請師拈出。」師云：「三十痛棒更待阿誰？」進云：「千山勢倒嶽邊止，萬派聲歸海上消。」師云：「也須恁麼始得。」進云：「大眾證明。」師云：「露。」問：「龍披一縷免金翅之患，且道現前具足三壇當獲何益？」師云：「盡在今朝一語傳。」進云：「傳後如何行履？」師云：「一狀領過。」進云：「秖如腳跟下又作麼生？」師一喝，僧亦喝，師云：「是什麼？」僧云：「大眾證明，某甲禮拜去也。」師云：「胡孫入布袋。」乃云：「今朝釋迦老子成等正覺，吾觀大地一切眾生皆具如來智慧德相，但以妄想執著，有不能證得。」師震威一喝，云：「者老漢白日寐語，若向者裏薦得，那有道可悟、有佛可成、有妄想可除、有眾生可度？諸比丘等設若會得，則與釋迦老子同一受用、諸大善知識同一舉揚，即不負微道二禪人請山僧陞座圓頓毘尼；其或未然，須向三師七證亹亹為諸人道破。」一喝，下座。

解制開鍋，眾請上堂。僧出，問：「第一義諦，人天有賴，去此二途，請師端的。」師云：「一杖沖開雲頂鶴，千峰個個點頭歡。」進云：「恁麼則橫身一步超三界，裂破毘盧頂額門。」師打，云：「正好喫棒。」進云：「也知和尚有此機要。」師打，云：「何不領取？」進云：「無心而應，無相而行，遍剎海不動道場，且道還有為人處也無？」師云：「須是恁麼人始得。」進云：「四海浪平龍臥穩，九天雲盡鶴飛高。」師云：「是誰證得？」進云：「者段家風誰不有，何須挑水賣江頭？」師打，云：「學語之流。」乃云：「今日解制，又值常住開鍋，若以佛法商量，不必如何若何。」復以手約鍋勢，云：「三世諸佛、歷代祖師、四海衲僧、十方雲水、有情無情，都向此中得其上味，又於此中轉大法輪。汝諸人還會麼？雖然如是，秖如拄杖子還有結解也無？」遂橫肩，云：「楖栗橫擔吞宇宙，個中端的少人知。」一卓，下座。

化士值雪歸，上堂。「匝地普天冰雪鋪，因思立雪暗嗟吁，豁開少室真消息，草偃風行事事如。」豎拂子，云：「者個所在，三世諸佛不能到，歷代祖師不能覷。何故？秖許老胡知，不許老胡會。者裏鑑得破、覷得真，不妨向鍼鋒上走馬、劍刃上翻身，大地平沉，出沒遊戲，方許作忤逆兒孫。其或尚留觀聽，背後喃喃，也知你布袋裏老鴉雖活如死。到者裏畢竟如何？只待雪消後，自然春到來。」良久，復舉：「璣和尚一日問僧：『禪以何為義？』眾答不契。後一僧理前問，請代一語。璣云：『禪以謗為義。』後雪堂拈云：『三世諸佛是謗、西天唐土是謗、天下老和尚是謗、諸人是謗、山僧是謗。眾中還有不謗者麼？談玄說妙河沙數，爭似雙峰謗得親？』」師云：「璣師遇水安橋，雪老看孔著楔，雖然聲氣相符，未免釘樁搖櫓。若是山僧則不然，禪以滿缽為義，三世諸佛、歷代祖師、天下老和尚以及現前清眾，無有一人不滿缽。倘一人不滿，決定馳求心不歇。眾中還知落處者麼？機慈上人前冬喫山僧一頓痛棒，剩得個無底缽盂，直向新昌覓得個大施主，為伊設齋供眾，特請山僧陞座為伊證據。且因齋慶贊一句作麼生道？」一拂，云：「風流賣盡求知己，始信壺中別有天。」下座。

開文上座領善友請上堂。晦之老宿問：「佛鳳嶺高，彤雲現瑞；獅象峰稜，紫霧呈祥。如何是同安境？」師云：「檐飛錦翅棲鸞鳳。」進云：「飯餘茶罷無他思，拽杖登高眺遠山。如何是境中人？」師云：「獨坐當軒驗象龍。」進云：「大開罏鞴通身煉，達者方知徹骨寒。如何是人中句？」師云：「歷歷聲音不是言。」晦一喝，云：「如何是語中意？」師云：「個裏分明猶未會。」進云：「今日齋主入山請師說法，且道以何酬謝？」師云：「普。」進云：「恁麼則大眾沾恩，一齊慶讚去也。」師云：「且喜老兄證明。」晦禮拜。問：「人天普集，海眾臨筵，出格句子，請師拈出。」師云：「掀翻獅子窟，棒破佛頭峰。」進云：「恁麼則四海皆聞塗毒鼓，人天齊聽好圓音。」師云：「且喜闍黎念得清。」乃云：「開文大德領庵主無瑕尼及諸善信入山飯眾，兼請舉揚大道。古人云：『大道只在目前，要且目前難睹。若識大道真體，不離聲色言語。』又道：『百姓日用而不知。』世間幾多英靈，或貴、或賤，或男、或女，或僧、或俗，都于塵世埋喪光陰，虛拋信施，頭出頭沒，不能了明者，何也？蓋謂五欲牽纏，家親作祟，所以二六時中被他差排去了，無一時一刻自作得主宰，是為可憐憫者。山僧將此一副五臟撒在諸人面前，還信得及麼？果能信得，亦不負諸善信遠來，同沾法會；其或未能，更為諸人舉一則，陳爛葛藤以為證據。昔有一婆子住臺山路上，凡僧過，有問：『臺山路向什麼處去？』婆云：『驀直去。』僧便行。婆云：『好個阿師！又恁麼去也。』後傳至趙州，州云：『待與勘過。』一日，州亦如前問，婆云：『驀直去。』州便行。婆云：『好個阿師！又恁麼去也。』州歸告眾云：『老僧為汝勘破了也。』」師云：「趙州計較短，婆子舌頭長，明持瓦礫，暗撒珠珍則不無，撿點將來，也是徐六擔板。同安則不然，待者婆子道：『驀直去。』山僧便云：『錯。』他又道：『好個阿師！又恁麼去。』山僧亦云：『錯。』正好歸告眾云：『勘破了也。』且道與趙州是同是別？」良久，云：「錯！錯！錯！」下座。

佛成道日，本邑襲洲劉居士請上堂。師至座前，以拂子打○相：「者是釋迦老子睹明星一著，以為劉居士慶生了也。汝等諸人作麼生會？設若未會，看取山僧代者老漢大轉法輪去也。」一喝便陞。僧出，問：「世尊睹明星，居士逢大誕，子細看來，早成翳滯。去此二途，請師別道。」師云：「雪山松頂千年鶴，指出須彌萬壽峰。」進云：「恁麼則長生古柏長春茂，劫外靈苗劫外馨。」師云：「非汝境界。」僧一喝，師云：「試再一喝看。」僧作禮。問：「大地雪消春欲去，曇花已放鳳棲峰，請師不吝重拈出，普令人知最上宗。」師豎拄杖，云：「會麼？」進云：「祖印高提即且置，全提正令事如何？」師和聲便打。進云：「動轉施為渾太有，教學人如何履賤？」師云：「進前三步看。」進云：「謝師指示。」師云：「莫作假雞鳴。」問：「昔日龐公夫婦入鹿門設齋，倒插髻而出，今朝劉居士夫婦飯眾，且道是同是別？」師云：「同則總同，別則總別。」進云：「恁麼則山如仁者壽，風若聖人心。」師云：「且喜闍黎道著。」乃云：「昨日居士誕辰，今朝世尊悟道，雖然兩科不侔，要且本無做造。」驀豎拂子，召大眾，云：「你看看，釋迦老子在山僧拂子頭上建殊勝緣、作奇特事，全機大用觸處咸彰，頓漸偏圓一時畢具，見聞不隔、覿面相呈，一道清虛、聖凡平等。說甚麼妄想執著、具與不具？正眼觀來，總未是我祖師門下事。且道畢竟如何？」遂豎杖一卓，云：「者裏會得，彌綸萬有、含吐十虛，殺活縱橫、權衡在手，方可與無量壽、說無量法、具無量福、顯無量用，始許慶快平生、提持祖道。汝等諸人還緇素得麼？若緇素得出，皇恩、佛恩以及父母、師長正與此日同成正覺，其或觸途成滯、自相矛盾，莫怪山僧壓良為賤去也。」拽拄杖，下座，旋風打散，便歸方丈。

## 法璽印禪師語錄卷第二