---
title: "空谷道澄禪師語錄 · 住湖廣荊州府江陵縣祇園萬佛禪林"
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/cmgn09h610uqnl404x3xs34pc"
---

## 空谷道澄禪師語錄卷六

嗣法門人德儒編

康熙十四年乙卯，師住湖廣荊州府江陵縣祇園萬佛禪林，十月結冬上堂。至座云：「提拏祖師符令，棒棒破皮血滴；撐持佛法權衡，字字剿蹤削跡。蠲滌入我是非，另有一段消息，不遇知音不說破，說破半文錢不值。且道是箇甚麼？半斤作八兩，二五為一十。」陞座，拈香云：「此瓣香，根深盤九有，枝茂透三千，花蕃香法界，果熟饗人天。拈爇爐中，端為祝延當今萬歲萬歲萬萬歲，皇后齊年，太子千秋，滿朝文武，闔國公卿，伏願國富民安，時豐道泰。」次拈香云：「此瓣香，即色即空，若圓若方，中心一顆，正向當陽。拈爇爐中，奉為各藩王殿下千千秋，左右文武，前後輔臣，速推妙算安天下，早唱凱歌定太平。」復拈香云：「此瓣香，八節常青，四時長旺，秀氣憑地湧，雨露自天降。拈爇爐中，奉為荊南文武，大小尊官，紳衿士庶，稍能設心成正覺，剛纔舉念步瑤天。」再拈香云：「此瓣香，既無枝葉，豈黏水泥？非色非空，不即不離。拈爇爐中，敬為同方設化，共處利生，諸山耆宿，護法宰官，伏願一聞正法，共樂無生。」末拈香云：「此瓣香，荊棘林中獲得，顛倒世裏拈出。爇向爐中，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：「打破鴻濛現二儀，東西南北化分枝，恒沙世界恒沙佛，百萬須彌百萬師，在處顯身在處應，隨方入手隨方施，祇園此日重拈示，不識誰來展笑眉？有麼？有麼？」問：「選佛場開接上機，利生幢豎引迷歸，不勞彈指十方集，特睹杖頭第一威。請問和尚：如何是一著工夫？」師打，云：「打開腦蓋，腳跟流血，金公服藥，劉婆發熱。」進云：「如何是則桑樹上著箭，柳樹上出漿？」師云：「打水魚腦害疼，敲竹香嚴怪徹。」問：「如何是開堂境界？」師云：「百官濟濟，士庶攢攢。」問：「王登寶殿，野老謳歌，請問和尚：如何是寶殿上事？」師云：「正令施行。」進云：「四海波平，八荒安寧，行令作麼？」師云：「靜極恐生動。」進云：「動靜二相了然不生時如何？」師云：「切忌莫抱不哭孩。」問：「結制解制即不問，如何是祇園第一決？」師云：「一條硬拄杖，聖凡路掃絕。」進云：「如何是第二決？」師云：「佛不許人成，鏡花任憑摘。」進云：「如何是第三決？」師云：「六月炎天冷，九冬腊日熱。」進云：「九九是重陽，菊花開遍香，祇園復拈起，笑聲覺更長。」師云：「前人做與後人笑。」：「時逢應鍾，運至小陽，祇園新令，荊地增炎，拈花微笑事如何？」師云：「不可信。」進云：「如何不信？」師云：「信則皆笑。」進云：「和尚舉拂，學人揚眉，是同是別？」師打，云：「一把鉗錘幾處打，響聲無二。」進云：「謝和尚慈悲。」師復打，云：「再聽一聲。」問：「滿目虛聲，如何是道？」師舉起拄杖。進云：「自性彌陀，如何是佛？」師聳身端立。進云：「祇園一會，如何是法？」師以拄杖一卓。進云：「禪道佛法分明，和尚又作麼生？」師云：「閉門打睡，無事為貴。」問：「天以日月為用，地以陰陽為用，人以何為用？」師云：「門外無雨擔柴，家中有香撥火。」進云：「鵝叫半夜，雞啼五更。」師云：「恰合其節。」問：「如何是奪人不奪境？」師云：「山荒獸出嶺。」進云：「如何是奪境不奪人？」師云：「浮萍覆龍鱗。」進云：「如何是人境兩俱奪？」師云：「騎驢登嵩嶽。」進云：「如何是人境兩不奪？」師云：「涇渭分清濁。」進云：「捏拳豎脊金剛漢，咬破鐵饅是丈夫。」師云：「雲自山起，風向洞出，不費些力，諸事具足。」乃云：「燕北江南景物充，玄機妙用聖凡同，不明的肯起壅滯，若了目前轉變通。綠水注江江有月，白雲歸洞洞無風，十方佛剎恒沙界，盡在山僧掌握中。」舉拂示眾，云：「會麼？若向者裏會得，百千三昧、無量法門盡向者一毫頭邊布露；者裏不了，遠觀山色青、近窺水清白，淫房問釋迦、酒肆尋彌勒，問機答話若懸河涉水、履雲莫作，特一切聲音色相不從眼見耳聞始得。山僧三十年前執於貢高山我慢嶺，勃頭撞箇無毛大蟲，駭得毛骨悚然、通身汗出，恨即擎拏綁縛還他一頓，直至斯時無擬下手處。但不知法筵有下得手的麼聻？搏山縛虎易，破水擎龍難，此過大關節，切莫當等閒，總叫諸人齊抖擻，大家同出太平關。」震威一喝，云：「山僧出脫了也。而時向者萬馬群裏、劍戟叢中開此法席，非是山僧不識時務、輕舉妄動，蓋緣遵奉　王命開演宗教以助國風善政，說法利生以保邦本清平，所以向者烽煙之地高豎法旌、大張法筵，拈一炷香，先祈帝道遐昌，次禱萬民樂業、佛日增輝。拈香且置，如何是太平一句？」良久，云：「君臣道合天星順，文武謙和王法興，海晏河清崇福德，山呼萬歲賀聖君。」以拄杖頭點三點，下座。

> In the 14th year of Kangxi (the lunar year Yi Mao, 1675), the Master was residing at the Qiyuan Ten Thousand Buddhas Chan Grove in Jiangling County, Jingzhou Prefecture, Huguang. In the tenth month, as the winter retreat began, he ascended the hall. Approaching the seat, he said: "Grasping the ancestral patriarchy's symbols, each blow of the staff pierces the skin and draws blood; upholding the Dharma's balance, every word eradicates traces and obliterates marks. Purifying the self-centered notions of 'I' and 'mine' reveals another piece of vital news. Not meeting someone who truly understands, one must not speak of it; if spoken of, it's not worth half a coin. What is this thing? Half a catty becomes eight ounces; two fives make ten." Ascending the seat, he took up incense and said: "This stick of incense: roots plunge deep into the ninefold realm, branches luxuriously penetrate the three thousand worlds; its blossoms fill the Dharma realm with fragrance, its fruits ripen to delight gods and humans. I offer it in the censer, wholesomely extending blessings for His Majesty the Emperor—long life, long life, long, long life—for the Empress, equal in years; the Crown Prince, a thousand autumns; and all the civil and military officials, the nobility of the entire nation. I humbly pray that the nation be rich and the people peaceful, the seasons be bountiful, and the Way prosper." Taking incense again, he said: "This stick of incense: simultaneously form and emptiness, both round and square; a single core points directly toward the sun. I offer it in the censer, dedicated to the various Imperial Princes—a thousand, thousand autumns—to the civil and military officials left and right, the ministers before and behind. May their brilliant strategies quickly bring peace to all under heaven, and their songs of victory soon stabilize the realm." He took incense again and said: "This stick of incense: forever green through the eight seasons, ever vigorous through the four seasons; its fine energy wells up from the earth, its rain and dew descend from the sky. I offer it in the censer, dedicated to the civil and military officials of Jingnan, both high and low, the gentry and common people. Should they set their minds on awakening, their thoughts would instantly ascend to the Jade Pool." Once more taking incense, he said: "This stick of incense: neither branches nor leaves, how could it be stained by mud or water? Neither form nor emptiness, neither clinging nor avoiding. I offer it in the censer, respectfully for all teachers of the same lineage who transform beings together, co-dwelling and benefiting sentient life—the venerable elders of the monasteries, the lay patrons and officials. I pray they, upon hearing the true Dharma, may rejoice together in the Unborn." Finally, taking incense, he said: "This stick of incense: obtained within the thorny thicket, brought forth in a topsy-turvy world. I offer it in the censer to make offerings to my root teacher, the late Master Min-tree, the thirty-first generation in the orthodox transmission of Linji, thus repaying the kindness of the Dharma-milk." Straightening his robes, he sat down. The senior monk struck the gavel and said: "In this Dharma assembly of dragon-elephants, all should contemplate the foremost meaning." The Master said: "Shattering the primal chaos reveals the two principles; east, west, south, north divide into branches. In lands countless as Ganges sands, Buddhas equally numerous; Sumeru mountains in the hundreds of thousands, likewise the teachers. Wherever they manifest, there they respond; according with conditions, they set to work and grant. Today at Qiyuan, I raise and display this anew—who will come to unfurl their smiling brows? Is there anyone? Is there anyone?" A monk asked: "The arena for selecting Buddhas opens to receive the highest potential; the banner for benefiting beings is raised to guide the lost homeward. Without the trouble of snapping fingers, the ten directions gather; I especially witness the awesome authority atop your staff. Master, please explain: What is the essential method of practice?" The Master struck him and said: "Splitting open the skull, blood flows from the heels. The Golden Duke takes medicine; Lady Liu breaks out in a fever." The monk continued: "What about shooting an arrow into a mulberry tree and pulling out the sap from a willow?" The Master said: "Hitting the water, the fish's head aches; tapping a bamboo, Xiang-yen marvels at the strange." Another asked: "What is the state of opening the hall?" The Master said: "Officials crowd, the laity gather in throngs." Question: "The king ascends the jeweled hall, the rustic old chant songs of praise. Master, please explain: What is the affair of the jeweled hall?" The Master said: "The true decree is being enacted." The monk persisted: "The four seas are calm, the eight frontiers at peace. Why enact a decree?" The Master said: "Utmost stillness may risk arousal of activity." The monk continued: "What about when the two characteristics of stillness and motion are completely extinguished?" The Master said: "Take care not to hold a child that never cries." Question: "Setting aside the commencement and conclusion of the retreat, what is the first decisive point of Qiyuan?" The Master said: "One single hard staff cuts off the paths of sages and ordinary beings." The monk asked: "What is the second decisive point?" The Master said: "Buddha does not permit anyone to attain Buddhahood; flowers in a mirror may be picked at will." The monk asked: "What is the third decisive point?" The Master said: "In the heat of the Sixth Month, it's cold; during the winter solstice in the Ninth Month, it's hot." The monk said: "Nine nines bring Chungyang Festival; chrysanthemums bloom fragrant everywhere. At Qiyuan, raising the incense again, the sound of laughter seems longer." The Master said: "What the ancients do, later generations can laugh at." The Master continued: "The season coincides with the Zhong bell, the movement arrives at the lesser yang. The new decree of Qiyuan adds heat to the land of Jing. What about the matter of holding up a flower and smiling?" A monk pressed: "What about not believing?" The Master said: "If you believe, then all is laughter." The monk asked: "The Master raises the whisk, and I, a disciple, raise my brow—are they the same or different?" The Master struck him and said: "With one pair of pliers and hammer, striking in many places—the sound is no different." The monk said: "Thank you for the Master's compassion." The Master struck him again and said: "Hear another sound." Question: "Everywhere hears only sounds of emptiness. What is the Way?" The Master lifted his staff. The offender pressed: "The self-nature is Amitabha. What is the Buddha?" The Master straightened his body and stood upright. The monk continued: "This gathering at Qiyuan—what is the Dharma?" The Master struck the ground once with his staff. The monk said: "The essentials of Chan and Dharma are clear. What now, Master?" The Master said: "Close the door and sleep. Contention-free is most precious." Question: "Heaven uses sun and moon as function; earth uses yin and yang as function. What does a human use as function?" The Master said: "If there's no rain outside the door, carry firewood; if there's fragrant incense in the house, stir the embers." The monk said: "The goose crows at midnight; the rooster crows at the fifth watch." The Master said: "Exactly in accordance with the season." Question: "What is 'taking away the person without taking away the object'?" The Master said: "When the mountain is barren, the beasts leave the ridge." The monk continued: "What is 'taking away the object without taking away the person'?" The Master said: "Duckweed covers the dragon's scales." The monk continued: "What is 'taking away both person and object'?" The Master said: "Riding a donkey to ascend Mount Song." The monk continued: "What is 'taking away neither person nor object'?" The Master said: "The Jing and Wei rivers separate clear and turbid." The monk said: "Clenching fists and straightening the spine, a vajra warrior: biting through an iron \*momo\* is truly a man." The Master said: "Clouds rise from the mountains; wind blows from a cave. Without exerting any effort, all things are perfectly in place." Then he addressed the assembly: "Northward to Yan, southward to Jiangnan—all scenes abound. The mysterious function and subtle wonder apply equally to sages and ordinary beings. If you don't understand, you become obstructions; if you comprehend, all things transform freely. Green water pours into the river—the river holds the moon; white clouds return to the cave—the cave has no wind. All Buddha lands throughout the ten directions, countless as Ganges sands, rest entirely within this mountain monk's grasp." Raising the whisk, he showed it to the assembly, saying: “Do you understand? If you understand here, hundreds of thousands of samadhis, countless Dharma gates all reveal themselves at the tip of this one hair. If you don't understand here, you will only gaze at the green mountains in the distance, or peer at the clear water's whiteness; you'll seek Shakyamuni in whorehouses and Maitreya in taverns. Questioning and answering, you'll be like a river in spate or walk on clouds—but don't act like that. Only when all sounds and forms are no longer perceived through eyes and ears, only then can it be accomplished. Thirty years ago, I, this mountain monk, was trapped on Mount Stubborn Pride and Arrogance, when I suddenly blundered into a hairless tiger. I was terrified, my hair stood on end, my body drenched in sweat. In that anger, I wanted immediately to seize it, bind it, and give it a thorough beating. But to this day, I still have no place to start. I wonder: Is there anyone in this Dharma assembly who can do it? Easier to subdue a tiger on a mountain than to catch a dragon in the water. That's the crucial turn—do not take it lightly. All of you must rouse your spirit; together, let's pass through the gate of peace!" Shaking forth a mighty shout, he declared: "I, this mountain monk, have made my escape! Now I come to open this Dharma seat amidst a mass of ten thousand horses, in a thicket of swords and halberds. This is not because I don't recognize the times or act recklessly, but is due to respectfully following the Imperial decree to propagate the religion and thus assist the nation's good governance, preaching the Dharma to benefit beings so as to secure the foundation of the state's peace. Therefore, upon this land of beacons and smoke, I plant the Dharma-banner high and spread the Dharma-feast broadly. Lifting this stick of incense, I first pray that the Imperial Way will eternally flourish, and then that the myriad people may enjoy their occupations, that the Buddha's light may ever shine. Setting aside the incense offering, please tell me: What is the phrase of peace?" After a long pause, he said: "Monarch and minister unite in the Way—heavenly stars are harmonious. Civil and military are modest and yielding—the Dharma of the king prospers. When the seas are calm and rivers clear, more merit and virtue accrue. A mountain of voices calling out long life to the holy Lord." Then, tapping the head of his staff three times on the ground, he descended from the seat.

上堂。問：「千歲護法，百官培植，大闡宗風。門外剎竿即不問，斬新條令是如何？」師云：「畫影一揮天下定，含章輕舉九垓安。」進云：「王有何尊？」師云：「德服九卿。」進云：「官有何貴？」師云：「盡忠存義。」進云：「天子令行時如何？」師云：「草木也著驚。」進云：「烏藤吸水連月飲，不覺化龍飛上天。」師云：「黃鶴帶風舞，辛保何不隨？」問：「世尊拈花，迦葉微笑，和尚如何？」師云：「老僧提棒教人大哭。」進云：「金襴袈裟已付迦葉，以何付心默？」師云：「包天括地網。」進云：「是星拱北，是水朝東。」師云：「聖歸聖路，凡入凡流。」問：「如何是第一義？」師良久。進云：「如何是二義？」師震威一喝。進云：「如何是三義？」師云：「外道婆羅門，衣冠同一類。」進云：「三義蒙師指，昨日今朝事如何？」師云：「初三月生，十五月圓。」問：「舊令新權，殺活盡全，三玄三要，弟子瞞頇。」師云：「一一問來。」進云：「如何是第一玄？」師云：「白髮老翁轉少年。」進云：「如何第二玄？」師云：「牯牛懷胎產飛鸞。」進云：「如何第三玄？」師云：「鐵樹開花結實甜。」進云：「如何是第一要？」師云：「信朋義友恩須報。」進云：「如何第二要？」師云：「為人必須全忠孝。」進云：「如何第三要？」師云：「錦鱗必用金鉤釣。」進云：「玄要蒙師指，最上一乘事如何？」師云：「鞋破襪綻，用他沒幹。」進云：「除卻者箇又作麼生？」師云：「無風拏雲，有水搏月，吞吐乾坤，烹炮黑白。」乃云：「黑白未分，鴻濛一罩，陰陽既判，規列三教。道慮三關，儒優九竅，釋無覆藏，隨情得玅。且道在甚麼處？」自代一喝，舉杖示云：「喚作拄杖則觸，不喚作拄杖則背，不觸不背喚作甚麼？莫作理會，正向觸不得、背不得，必竟是箇甚麼道理？疑來疑去，日久疑情成片，勃然磕破漆桶，跳出深坑，方知碧眼胡，本是西天賊，捏怪九年壁，安心把人惑，那得渠儂在？拄杖攔頭楔，打著西來意，呵呵兩手拍。」擲下拄杖，撫掌呵呵，下座。

> \*\*Session Discourse\*\* Question: "A thousand-year protector, officials nurturing it, widely propagating the school's teaching. I won't ask about the flagpole outside the gate—what about this new decree cutting through?" Master replied: "A single stroke of the brush settles the realm; holding beauty lightly brings peace to the nine regions." Question: "What makes the king noble?" Master: "Virtue wins over the nine ministers." Question: "What makes the officials honorable?" Master: "Total loyalty and preserving righteousness." Question: "When the emperor's order is carried out, what happens?" Master: "Even the grass and trees tremble." Question: "The dark vine drinks water, joining the moon in its drink; without realizing, it transforms into a dragon flying to heaven." Master: "The yellow crane dances with the wind; why doesn't Xin Bao follow?" Question: "The World Honored One held up a flower, and Kashyapa smiled. What does the master do?" Master: "This old monk raises his staff and makes people cry." Question: "The golden robe has been given to Kashyapa. What do you use to entrust the mind silently?" Master: "A net that wraps heaven and contains earth." Question: "Stars face the North Star; waters flow to the east." Master: "Sages go their own way; common people follow the common stream." Question: "What is the first principle?" The master was silent for a long time. Question: "What is the second principle?" The master let out a fierce shout. Question: "What is the third principle?" Master: "Outsiders and Brahmins, robes and hats all alike." Question: "I've understood the three principles from you. How about yesterday and today?" Master: "On the third day, the moon is born; on the fifteenth, it's full." Question: "The old decree and new authority, both killing and giving life fully present; the three profundities and three essentials—your disciple is confused." Master: "Ask them one by one." Question: "What is the first profundity?" Master: "A white-haired old man turns back into a youth." Question: "What is the second profundity?" Master: "A cow becomes pregnant and gives birth to a flying phoenix." Question: "What is the third profundity?" Master: "An iron tree blossoms and bears sweet fruit." Question: "What is the first essential?" Master: "Repay kindness to trustworthy friends and loyal companions." Question: "What is the second essential?" Master: "To be human, one must fully embody loyalty and filial piety." Question: "What is the third essential?" Master: "A golden hook is necessary to catch the brocade-scaled fish." Question: "I've learned the profundities and essentials. What about the supreme vehicle?" Master: "Shoes worn out, socks torn—useless for anything." Question: "What about when you set that aside?" Master: "Seize clouds without wind, scoop the moon with water, swallow heaven and earth, cook the black and white." Then he said: "Before black and white were divided, chaos was one covering. After yin and yang were distinguished, three teachings were arrayed. The Daoist worries about three passes, the Confucian excels at nine apertures, the Chan school hides nothing, following circumstances to attain wonder. Tell me, where is it?" He answered for himself with a shout. Lifting his staff, he said: "Call it a staff, and you offend it. Don't call it a staff, and you turn your back on it. Not offending and not turning your back—what do you call it? Don't try to understand. Right in this place where you can't offend and can't turn your back—what principle is it after all? Doubt it, doubt it. Over time, doubt forms a single mass. Suddenly, you crash through the lacquer bucket, leap out of the deep pit. Then you'll realize the blue-eyed barbarian was originally a thief from the Western Heavens, making strange shapes for nine years facing a wall, pacifying minds and misleading people. Where can that fellow be found? My staff blocks his head—strike! Hitting directly at the meaning of coming from the West. Ha ha, two hands clap!" He threw down his staff, patted his hands and laughed, then stepped down from the lecture seat.

上堂。問：「《法華．壽量品》世尊云：『吾壽不可稱量。』和尚壽能算數麼？」師云：「昨夜蒙雨點，今朝松濤聲。」進云：「亦不可稱量。」師云：「馬行千里，方知力健。」進云：「曹源香水永長流。」師云：「普。」問：「釋迦降誕，手指目顧，和尚壽辰，以何祥瑞？」師云：「喝聲如雷，杖快如風，逢人便劈，只教盡空。」進云：「如何是未生前面目？」師云：「龜毛撐破虛空。」進云：「已生事如何？」師云：「前山高似後山。」進云：「如何是法身邊事？」師云：「隨事施為，隨情得趣。」進云：「者回摸著娘生面，幾番收放幾番新？」師云：「原我濟下好兒孫。」問：「壽似南山何必問？福如東海豈可量？從上宗乘是如何？」師云：「一箇釘子一箇眼，幾度花香幾度春？」問：「世尊降誕自稱尊，和尚稱尊麼？」師云：「法王座上無二人。」進云：「和尚春秋多少？」師云：「一任天下人卜度。」問：「僧俗恭慶和尚聖壽無非世法，如何是出世之法？」師云：「八面鋒鋩。」進云：「也要碁逢敵手。」師打，云：「照將軍。」進云：「弟子恭伸一炷香，非青非白亦非黃，拈爇無量長生鼎，供養壽星大法王。」師云：「又成世法也。」問：「和尚降誕即不問，如何是靈山一別？」師云：「獅象各威，勢不同穴。」進云：「如何是祗園相逢？」師云：「名姓差別，道理一同。」問：「和尚誕辰，王公慶賀即不問，如何是君？」師云：「端坐中心。」進云：「如何是臣？」師云：「業業兢兢。」進云：「如何君使臣？」師云：「理事分明。」進云：「如何臣事君？」師云：「萬法從心生。」進云：「如何是君臣道合？」師云：「工夫成一片，不日見太平。」進云：「五位君臣蒙師指，慶賀壽辰何者是福？」師云：「四海滿足。」進云：「何為祿？」師云：「八荒歌曲。」進云：「何為壽？」師云：「恒沙非謬。」進云：「恭惟和尚，福祿壽三星齊拱照，法報化三身體中圓，兩輪日月為壽燭，一箇須彌作壽丹。」師云：「勞汝擔來，當酬一棒。」乃云：「孤靈獨耀當空照，不識華圖幾姓春？幸值諸公慶六十，方知天運有旋輪。此箇輪者，機關之用也。若論者道理，人人本有，只因世人被他所轉，故此而有六道四生輪迴不息也。所以吾先和尚開化十方，禪不用參、道不用學，只教撥轉機關始得。山僧又不然，禪須實參、道須實學，但不被他所轉便好。大眾！正向參而無參、學而無學、轉與不轉處著意推窮，仔細檢點，究竟明白，方知無量壽原非東土，阿彌陀豈拘西方？方圓長短高卑應，猶如一月攝千江。山僧何德何緣敢當諸公高厚？若直受貪名，惟恐十方臭；若不受眾合，一心已辦就。不然奉獻三寶前，自有龍天垂默佑，山僧毫末不能酬，但願同登無量壽。」

上堂。云：「一莖拄杖通天孔，打著頭兮渾身腫，剛覺輕安稍轉來，卻被利名二字寵。啐！有人相，無佛種，石破山崩難合攏，實實叫伊不恁麼，暫將世法大家哄。」

上堂。云：「無名頓息何須禪？虛妄不生那用戒？只因平地起煙嵐，法界漸長妖異怪。為人臣者不盡忠，為人子者不全孝，處處有奸佞，方方有惡報。地產兇徒逆五倫，天生大聖立三教，佛降率陀化飯宮，老子出胎鬚髮皓。孔夫應跡在尼丘，同自周時前後到，化分三路教兒曹，究竟原頭同一竅。釋氏竅，靈鷲拈花迦葉笑；玄門竅，金丹急採鴻濛罩；儒學竅，知止不離率性道；老僧竅，飽食煖衣熟睡覺，酩酊齁鼾逸如如，拄杖枕邊自𨁝跳。杖𨁝跳，驚醒渠，正當說法利生時，西北東南經歷遍，幾箇吞雲吐霧兒？老僧今日開方權，先傳聖戒純心田，只待根基煉穩定，線下牟尼直指傳。今日辦齋毛護法，大家同上般若船。」

上堂。云：「大都有佛人心穩，巨海無風龍意安，王道法輪未化到，那知天地幾高寬？所以，正法難聞今已聞，惟恐聞而未信；大善難遇即此遇，未必幾箇能行？或有信者未必實信、行者未必實行，假此三寶邀名獲利，大悲千手難以拔出，吾莫如之何。老僧經遊大地、遍覽十方，覓箇石菩薩、鐵羅漢、銅金剛了不可得。石菩薩，他有石心、石腸、石肝膽，難忍能忍；鐵羅漢，他有鐵筋、鐵脊、鐵面皮，難行能行；銅金剛，他能同志、同謀、同作佛事，難捨能捨。如是此等打罵不退息、逆順不遷變，三寶有此等，利益於法門。今日辦齋善人詹、王、熊三位，莫不是者一夥大端種草，方纔有堅固信心，處處培植、方方輔佐，但有好事不肯瞞過。雖然如是，切莫瞞過老僧者拄杖頭邊消息。」以杖畫圓相，云：「要將者玄關透過始得。倘若瞞不過、透不過，同受淨戒，漸次悟去。」

上堂。云：「幾番磨括幾番進，數轉鋾鎔數轉精，拄杖頭邊徵驗過，一聲吼出人天驚。既為出格男子、應世丈夫，必須要幾經煆煉、幾經烹煮。」舉杖，云：「從者裏一觔斗翻身出去，驚天動地、名譽馨香，莫學倚草附木邪神妄說禍福、舔唾噉腥野鬼暗地跑嚎，如是此等癩蝦蟆、瞎跛鱉、狐張猊、跳痂腳、豬尾狗、虎勢熊威、搖尾乞鄰、混形截食，不啻唐突宗風，亦且穢污法門。此中但不知有麼？若有，知非即改宜療救，病在膏肓藥不中；若無，真乃獅子窟中無異獸，象王行處絕狐蹤。若論修行依漸次，戒定慧融不二風。」

上堂。問：「千歲辦齋供眾，是無漏之因；大眾受戒，乃有求之果。請問和尚：王子未登朝時如何？」師云：「無心於事。」進云：「登朝時如何？」師云：「體用雙彰。」進云：「登朝後又作麼生？」師云：「無事於心。」進云：「三朝王子蒙師指，一乘法外作麼生？」師打云：「棒下徹取根原去。」僧禮云：「棒喝真臨濟家風。」師云：「纔知老僧利害。」問：「千歲辦齋，恭迎和尚陞堂，不知說箇甚麼？」師云：「三世諸佛猜不著啞謎。」進云：「世尊未出母胎時如何？」師云：「裝聾賣啞。」進云：「已出胎時如何？」師云：「捏妖捏怪。」進云：「今日事如何？」師云：「徹頭徹尾。」問：「大開爐韝，鋾鑄聖凡，即今三聚圓滿，更鑄鋾箇甚麼？」師云：「張公射箭，秘魔擎叉，老僧者莖白棒，佛祖來時便打。」進云：「佛祖過在甚麼處？」師云：「總要具眼。」乃云：「一步不行不到家，纖毫錯過有千差，今朝布就菩提，只待時來開花。呵呵！只因老漢曾拈花，虧大頭陀眼未差，金襴袈裟傳第一，隱居雞足待龍華。幸我達摩來震旦，九年面壁結趺跏，直指安心無覓處，十方拄杖亂如麻。所怪者怪的，敲床打地吹毛輩，引壞兒孫，箇箇都學捕風捉影亂爬撾；所喜者喜的，張公船子秘魔槎，當下教人翻身吐氣，不容擬議，斷盡命根，即刻脫鎖解枷。笑可笑，靈雲睹桃花，自云悟道，幸有個傍不肯的具眼玄沙，者一夥掩耳偷鈴、瞎牛瞎馬，只想瞞人，誰知瞞他？由上論之，者個時盡大地無限裝飯皮袋、普天下許多搭衣肉架，只圖打哄過日，三十閻王打算，空手如何回話？老僧替你駭怕。為此在者烽煙上、荊棘中豎法幢、開爐韝，鍛煉諸方，見性明心，成佛作祖，出脫三界，說甚閻羅打算，諸佛尚無如何。是則雖是，今日王爺設齋供眾，如何是謝齋一句？」良久，云：「參透祖師至奧，一切恩光具報，法說利己利人，教化進忠進孝。」傳錫竟，下座。

上堂。問：「臘八已去即不問，今朝上堂事如何？」師云：「古佛行新令。」進云：「如何得豎窮三際，橫遍十方？」師舉杖云：「拈起帝釋心驚，放下鬼神膽顫。」進云：「不拈不放如何？」師云：「得大自在，得大安樂。」問：「昔日世尊陞座，文殊白椎便轉，和尚重陞，好似雪上加霜。」師云：「前賢說夢去，後人緣夢來。」進云：「學人夢眼忽開，如何變得？」師豎杖云：「老僧者是試金石。」僧一喝，師云：「三五乘。」僧蹬足，師云：「七八乘。」僧以具一拂而退，師云：「足色。」問：「滿面春風時。」師云：「人逢喜氣精神爽。」進云：「覿面相逢是如何？」師云：「語不投機半句多。」進云：「如何是當機不讓？」師打云：「豈肯放過？」僧自扭鼻作牛嘶一聲歸，師云：「者畜生當酬水草。」問：「雙桂發枝、荊南茂盛即不問，如何是教？」師云：「大好熱鬧。」進云：「如何是禪？」師云：「杲日高懸。」進云：「如何是禪教？」師云：「客來言是道非，客去或坐或臥。」進云：「不禪不教如何？」師云：「糞墻腐木何堪用？」乃云：「說得高，行必高，不枉閻浮走一遭。金冠甚過烏沙帽，衲衣豈肯換龍袍？快樂者不亞於有道衲子，安逸者難比無事禪豪。豎立宗風，少不得有箇內呼外應；興弘祖道，自是有來正打傍敲。故此東方有掌教釋迦文，西天就有接引阿彌陀佛，未嘗不是內呼外應、收放抽騰。即此荊南城外有天皇，城內有祗園，安得不是正打傍敲、縱奪殺活者也？山僧到此，感我白牛禪德往往而來，互相贊揚，以為後學標準，不分彼此，融通和順，可作人天眼目，又來效金牛造香齋飯，眾堅請上堂。吩付大眾：匙到口邊，休𱒤著半頭米。」

上堂。問：「臘月十九日王爺誕期，曾未識面，特來當機。」師云：「拄杖有眼，句句落款。」進云：「承當事如何？」師云：「汝能有補天手麼？」進云：「一呼白雲高萬丈，一喝黃河水倒流。」師云：「向者裏喝得麼？」僧連喝連退，師云：「只好喝進，不能喝出。」問：「鳳曆已頒，龍樓協瑞，千歲壽辰，海宇同歡。如何祝壽一句？」師云：「太虛可包，人心難量。」進云：「鷲嶺分枝，天皇挺秀，是佛耶？王耶？」師云：「百萬香海水，源頭無二流。」問：「日映龍山煙嵐秀，風送章臺古梅香，滿天佳景渾露布，拈來法席作壽章。壽章文章如何安排？」師云：「天地玄黃，辰宿列張，昨日獅吼，今朝鳳翔。」進云：「和尚杖頭懸日月，學人坐具帶風雲。」師云：「大家齊擔荷。」問：「王爺出師，四海歸依，若問太平，心地光輝。如何是光輝？」師云：「耀古騰今。」進云：「如何是太平？」師云：「一念不生。」進云：「如何是皈依？」師云：「福祿壽齊。」進云：「如何是福？」師云：「喫得痾得。」進云：「如何是祿？」師云：「行得坐得。」進云：「如何是壽？」師云：「長得短得。」進云：「福祿壽蒙師指，當賀千歲千千歲。」師云：「知恩報恩始得。」乃云：「問王福祿壽，恒河沙數年。咦！恒河沙數以為籌，仔細算來無盡休，惟有我王真佛性，隨機應現轉風流。」顧視左右云：「謾道今朝果是我王千秋耶？若論殿下誕辰，天地同根，日月同明，無來無去，不減不增。左旋南斗，右拱北辰，德超六合，道伏九卿。靈山付囑，普濟群生，應跡娑婆，出現大清。金枝玉葉，神子龍孫，才通文武，學貫古今。當今信愛，封大將軍，一條直腸，赤膽忠心。威鎮荊南，士庶霑恩，雄師赫赫，殺氣騰騰，龍降虎伏，魔消膽魂。雖然如是，恭敬心中存三寶，忠義頭上頂君親。所以山僧向此祇園堂上，白椎集眾，吹大法螺，擊大法鼓，鳴大法樂，豎大法幢，登獅座，上法王臺，信手拈起無價寶香，爇向長生爐，合掌躬身，慶賀遐齡，口呼千歲千歲。大眾異口同音，慶賀已竟。如何為讚祝遐齡之句？八山作燭千年照，四海為田萬劫耕。」

除夕，上堂。云：「年盡更添春，月完復起正，陰陽含逆順，拄杖有縱橫。」舉杖，云：「若論者段風光，千賢同登，萬聖共成，方方得妙，處處光明。扶起耶，通天徹地；推倒耶，法界香馨。自從把在山僧掌中，不畏推倒，那希扶起？自放自收，縱橫無礙，即此拽向荊南，有眼者同觀，有耳者共聞。幸遇今朝是箇除夕之日，必須要除卻見聞覺知始得。呵呵！年已除耶？月已除耶？幸有日在，更有時在。稱此之時，敲起楊公鼓，踢起雪老毬，吹起無孔笛，彈起無絃琴，老僧鼓起利生掌，大家同賀太平春。」撫掌，呵呵，下座。

解制，上堂。云：「百日期場以此周，利生之念永無休，權收𦌕䍛斂綱線，海晏河清別下鉤。雖然如是，山僧初住祗園，仗彼諸禪德雲集堂中，常聞鐘板分明，一旦星散，且教老僧聞箇甚麼？內外謙讓和美，朝參暮請，毫無相犯，實實不忍捨離。倘或家有年高師長，是必往返周旋可矣。若無罣念繫心，宜可向者不寒不熱爐邊燻蒸熅炙，只待養得神滿氣足，那時間點石成金、乳雞化鳳，豈不美哉？或有同住者，不免口業未盡；若無，僅落老僧孤迥迥一身潔白，光灼灼逍遙快樂去也。」掉視拄杖，「啐！還有者護身符子，連者箇東西也要交代便好。若論者箇道理，出沒無常，非心可測，非識非情、非空非色，貴賤賢愚不起分別，任佛任魔攔頭便決，拂開鏡塵，拈出空花，吸乾江水，掬起明月，六月天寒，九冬腊熱，綠水然巨火，紅爐飛片雪，渡海擊龍窩，過山拶虎穴，到家知所止，時來伴金闕。自我本師送在渠儂肩上，只得挺身出頭，一肩擔荷，從西至北、遊東轉南，總要覓箇深根固蒂、發榦生枝、開花結果。」顧視左右，云：「滿堂俱是僧，眉目不差分，若不辯驗過，金沙玉石豈能分？每人三十棒，掀翻徹底清。銅頭鐵額漢子、頂天立地丈夫出來直下承當麼？」明旨禪人昂然近座禮，師云：「老僧者拄杖，祖師榜樣，承空一棒，帝釋心驚，諸天膽散。打開頂門慧眼，現出森羅萬象，千里平川吞雲吐霧，萬仞山巔興波作浪。祖師門不是訶諛苟就，必須眉高眼曠，自獲龍降虎伏，天人欣暢。速去說法利生，列國興創。獅子座上親授祖師慧命遺藏。」付揮印，舉杖，云：「者寶貝，不屈卑，自尊貴，侍多年，不忍棄。曾閱藏，多羅偈，法傳東，雙嫩桂。此二子，莫如是，所以親傳，不違古制。」打下，云：「棒頭落處現真如，脫卻樊籠證祖位。」傳衣，云：「者領衣，諸佛流傳，諸祖根基，內隱萬象森羅，外現八寶珠璣。師手親付，王公說法。」先披，次云：「者領衣，如來慧命，後學體規，諸天恭敬，龍虎相隨。覿面親授，莫當依稀。」二禪便禮。執源流，云：「蓋緣汝等徹底掀翻，老僧只得和盤托出。咄！托出箇甚麼？」舉起，云：「左為金梁，右為玉柱。曹溪一脈流通，祗園派分兩路。雙獅齊吼，百獸回互。二子向前，老僧退步。即日，二人秉拂上堂。」師歸方丈。