---
title: "空谷道澄禪師語錄 · 住祗園庵結冬"
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/cmgn09knj0vipl404oni9qfcv"
---

## 空谷道澄禪師語錄卷七

> Recorded Sayings of Chan Master Konggu Daocheng, Volume 7

嗣法門人德儒編

> Compiled by Dharma Successor Deru

康熙十八年己未祗園結冬，上堂。近座云：「佛法當機正令行，倚天長劍不容情，佛來魔來一齊剿，掃盡煙塵見太平。」陞座，拈香云：「此瓣香，天星拱照，葉厚枝肥，地氣旋潮，根深蒂固，拈爇爐中，專伸奉當今萬歲萬歲萬萬歲，皇后齊年，太子千秋，各藩殿下睿算千秋，滿朝文武、闔國公卿、荊南文武宰官、紳衿居士，伏願禽飛鳴堯德，獸走嘶舜仁，四海消邪術，中土興正文。」斂衣坐。明旨和尚白椎云：「法筵龍象眾，當觀第一義。」師云：「若觀老僧第一義，鐘響原有口，雲飛卻無翅，風來水生紋，霧起山吐氣，紅白論日月，清濁分天地，四時變寒暑，八節排卦位，萬物總皆空，虛空無正義，明眼衲子出班證據。」問：「袖衲乾坤、胸藏日月、包容萬象即不問，如何是眉上挂劍？」師以杖一卓云：「看利害。」進云：「此是法身事，有體無用，如何是體用雙彰？」師云：「再待大夢一回，醒轉來向汝道。」問：「趙州有僧問狗子佛性，道有道無。請問和尚，如何是有？」師打云：「打者狗頭。」進云：「如何是無？」師云：「遊獵失歸蹤。」進云：「不有不無如何？」師云：「坐觀空花落盡，自有一段春風。」問：「向上宗乘且置，如何是三玄三要？」師云：「次第問來。」進云：「如何是第一玄？」師云：「泥牛吸乾四海。」進云：「如何是第二玄？」師云：「石馬走出三關。」進云：「如何是第三玄？」師云：「畫龍畫虎相爭，爪牙脫落如山。」進云：「如何是第一要？」師云：「把門用虎豹。」進云：「如何是第二要？」師云：「燈遣日月照。」進云：「如何是第三要？」師云：「塵呼風來掃。」進云：「三玄三要蒙師指，別有三語請師宣。」師云：「好言難瞞眾耳。」進云：「如何是學人得力處？」師云：「把住放行。」進云：「如何是轉身處？」師云：「棄巧為拙。」進云：「如何是親切處？」師云：「喫飯穿衣，打坐經行。」乃云：「喫飯穿衣他就我，經行打坐我由他。識得現前真受用，菩提寶樹重開花。眉放白毫吞萬象，杖挑紅日吐千霞。有時全放卻，百千三昧張於法界外；有時全收卻，十萬須彌斂於芥子中。唯有老僧者莖白棒，不放不收，不張不斂，亙古長明，體自如如。」舉起示眾云：「會麼？試告大眾，三世佛祖，前說後說，說他不著了也；千手大悲，橫摸豎摸，摸他不著了也。唯有祇園老漢善巧方便，今日為大眾下箇註腳。」以杖畫一圓相云：「無量法門，恒沙世界，一切受用，俱從者裏起。雖然如是，萬不得已，也是畫蛇添足。且道如何是？」一喝云：「只因帝釋一莖草，亙古叢林步站高。」

> In the winter retreat of the Jiyuan Monastery in the eighteenth year of the Kangxi reign, during the Jisi year, the master ascended the Dharma seat. Approaching the seat, he said: "When the Dharma's true command is enacted, The sky-reaching sword shows no mercy. Buddhas and demons alike are cut down, Sweeping away the dust to reveal peace." Ascending the seat, he lifted incense and said: "This stick of incense, blessed by the stars, with thick leaves and sturdy branches, nurtured by the earth's energy, deep-rooted and firm, is now lit in the incense burner. It is dedicated to His Majesty the Emperor, may he live ten thousand years; to the Empress, sharing his longevity; to the Crown Prince, for a thousand autumns; to the princes of the realm, for wisdom and long life; to the civil and military officials of the court, the nobles of the land, the officials and gentry of Jingnan, and all lay devotees. May birds sing of Yao's virtue, beasts run proclaiming Shun's benevolence. May evil arts vanish from the four seas, and righteous teachings flourish in the Central Land." He adjusted his robe and sat down. Mingzhi, the monk, struck the wooden block and said: "Assembly of dragons and elephants in the Dharma gathering, behold the supreme truth." The master said: "If you seek the supreme truth from this old monk— The bell rings, yet it has no mouth; Clouds fly, yet they have no wings. Wind comes, water ripples; Mist rises, mountains breathe. Red and white mark the sun and moon; Clear and turbid divide heaven and earth. The four seasons shift cold and heat; The eight nodes arrange the trigrams. All phenomena are ultimately empty; Emptiness itself holds no fixed truth. Let the clear-eyed monks step forward to bear witness." A question was asked: "Leaving aside the sleeves holding heaven and earth, the chest containing sun and moon, and encompassing all phenomena—what is the sword hanging above the eyebrows?" The master struck the ground with his staff and said: "See its sharpness." The questioner pressed: "This pertains to the Dharma body—having essence but no function. How can essence and function be simultaneously revealed?" The master said: "Wait until you awaken from the great dream, then I will tell you." Another question: "A monk once asked Zhaozhou about the Buddha-nature of a dog—whether it exists or not. May I ask, Master, what is 'existence'?" The master struck and said: "Strike the dog's head." The questioner asked: "What is 'non-existence'?" The master said: "The hunter loses his way home." The questioner asked: "What about neither existence nor non-existence?" The master said: "Sit and watch the empty flowers fall; a spring breeze will arise of itself." Another question: "Leaving aside the supreme vehicle, what are the Three Mysteries and Three Essentials?" The master said: "Ask in order." The questioner asked: "What is the First Mystery?" The master said: "A clay ox drinks dry the four seas." The questioner asked: "What is the Second Mystery?" The master said: "A stone horse gallops out of the three passes." The questioner asked: "What is the Third Mystery?" The master said: "Dragons and tigers painted in rivalry, their claws and teeth fall like mountains." The questioner asked: "What is the First Essential?" The master said: "Guard the gate with tigers and leopards." The questioner asked: "What is the Second Essential?" The master said: "The lamp sends the sun and moon to shine." The questioner asked: "What is the Third Essential?" The master said: "Dust calls the wind to sweep it away." The questioner said: "The Three Mysteries and Three Essentials have been pointed out. May I ask for the Three Phrases?" The master said: "Fine words cannot deceive the assembly." The questioner asked: "What is the practitioner's point of strength?" The master said: "Hold fast, then release." The questioner asked: "What is the turning point?" The master said: "Abandon skill for simplicity." The questioner asked: "What is the most intimate point?" The master said: "Eating, wearing clothes, sitting in meditation, walking in contemplation." Then he said: "Eating and wearing clothes—they follow me; Walking in contemplation and sitting in meditation—I follow them. Recognize the true enjoyment right before you— The Bodhi tree blooms anew. Eyebrows release white light, swallowing all phenomena; The staff lifts the red sun, spilling a thousand rays. Sometimes fully released— A hundred thousand samadhis expand beyond the Dharma realm. Sometimes fully gathered— Ten thousand Sumerus shrink into a mustard seed. Only this old monk's white staff Neither releases nor gathers, Neither expands nor contracts— Eternally bright, its essence ever thus." He raised it and showed the assembly, saying: "Do you understand? Let me tell the assembly: All Buddhas of past, present, and future, Speaking before and after, cannot capture it. The thousand-armed Great Compassion, Groping horizontally and vertically, cannot touch it. Only this old man of Jiyuan, with skillful means, Today adds a footnote for the assembly." With his staff, he drew a circle and said: "All Dharma gates, worlds as numerous as Ganges sands, All enjoyments arise from here. Even so, as a last resort, This is still drawing legs on a snake. Now, what is it?" He gave a shout and said: "All because of a single blade of grass from Indra, Since ancient times, the forest stands tall."

上堂。問：「福田賈居士受戒能成佛麼？」師云：「在家修行勝出家，猶如火裏長蓮花。」進云：「出家因甚不如？」師云：「愛河水漲翻般若，無名火起燒菩提。」問：「在家業重根深，安能成佛？」師云：「不信但觀龐居士，滿門盡向涅槃城。」進云：「世間幾箇似他？」師云：「奮志者丈夫。」乃云：「玄元孤迥正當陽，一照無私處處張，特為座前眾弟子，指條直路上西方。且道：西方在遠耶？在近耶？若謂遠，無可抵坎；若道近，不離方寸。仔細看來，不遠不近，前佛後佛同體，貴賤賢愚共性，穿衣喫飯返觀，迎賓待客逐問，動作施為阿誰？拑柴擔水本分，假此幻殼軀形，痛癢痠痲相應，要得四大輕安，通身是藥療病，疑情片片現前，拼死撕挨拶掙，勃地爆破漆桶，曠劫業障消罄，尋常保養聖胎，囂塵渣滓磨盡，韋馱推送出來，說甚龐公果證？盡力護培法門，不枉持齋發憤。」

> The master ascended the hall. A question was asked: "Layman Fu Tian, having received the precepts, can he attain Buddhahood?" The master said: "Cultivation at home surpasses leaving home, like a lotus growing within fire." Further asked: "Why is leaving home inferior?" The master said: "The river of desire swells and overturns wisdom; the fire of ignorance ignites and burns enlightenment." Asked: "With heavy karma and deep-rooted habits at home, how can one attain Buddhahood?" The master said: "If you doubt it, just observe Layman Pang—his entire household entered the city of Nirvana." Further asked: "How many in the world are like him?" The master said: "Only those with determined resolve are true heroes." Then he said: "The solitary and profound origin shines directly in the sun, illuminating everywhere without partiality. Especially for you disciples gathered here, I point out a straight path to the Western Pure Land. Tell me: Is the Western Land far or near? If you say far, there is no place to arrive; if you say near, it does not leave this very mind. Look carefully—it is neither far nor near. The Buddhas of the past and present share the same essence; the noble and humble, wise and foolish, share the same nature. Putting on clothes and eating meals, turn inward and observe; receiving guests and attending to visitors, inquire within each moment. Who is it that acts and performs? Carrying firewood and fetching water—this is your original duty. Relying on this illusory shell of a body, with its sensations of pain, itch, soreness, and numbness—if you wish to attain lightness and ease in the four elements, the whole body becomes medicine to heal sickness. When fragments of doubt appear before you, struggle with all your might, pressing and striving. Suddenly the lacquer bucket bursts open, and kalpas of karmic obstacles vanish entirely. Ordinarily, nurture the sacred embryo; grind away the dust and dregs of worldly clamor. When Veda pushes you forward, what need to speak of Layman Pang's fruition? Exert your strength to protect and cultivate the Dharma gate; do not waste your vows of fasting and resolve."

上堂。云：「化風擬動雨花飛，無限蜉蝣失所歸，撥轉天關忘異路，一輪高照物情暉。」舉杖，云：「會麼？魚可化龍，凡能轉聖，只要撥轉機關始得。且道：者箇關子如何撥得轉？謂是將手撥耶？以拄杖撥耶？不然，總要一念歸真，無事於心，空空寂寂，徹底澄清，如噙栗蓬，難吐難吞，忽然嗑碎，白汗渾身。果到恁麼時節，大千沙界隨吾轉，百億須彌握掌心，掬乾東海和雲拂，吸盡西江連月吞。若也未，休把化城當寶所，謾將館舍作長安，試問到家親切處，水在長江月在天。」

> The Master ascended the hall and said: "Transforming winds stir, scattering rain and flowers; countless mayflies lose their way home. Turn the celestial pivot, forget the different paths—one wheel shines high, illuminating all things with its light." He raised his staff and said: "Do you understand? Fish can transform into dragons; the ordinary can turn into sages—all it takes is turning the pivot. But tell me: how can this pivot be turned? Is it by turning with your hand? Or by turning with this staff? If not, then simply return to truth in a single thought, leaving nothing in the mind—empty, silent, utterly clear and pure. Like holding a chestnut burr in your mouth, hard to spit out, hard to swallow. Suddenly it cracks open—sweat pours down your whole body. When you truly reach such a moment, the great thousand worlds turn with you; a hundred billion Sumerus are held in your palm. Scoop up the Eastern Sea and wipe it away with the clouds; drink down the Western River and swallow the moon along with it. If not, then do not mistake the illusory city for the treasure land, nor take the inn as your eternal home. Ask instead about the intimate place of true arrival: Water is in the Yangtze River; the moon is in the sky."

上堂。問：「扶註郢嵐受戒，且道禪戒是一是二？」師舉杖云：「者是一是二？」進云：「既然如是，何言戒定慧？」師云：「仁者自生分別。」乃云：「戒若禪兮禪若戒，兩彩將來一處賽，萬法俱空空亦無，三世諸佛何足怪？所恨的，西天碧眼老胡來此東土遺場大害，面壁九年也罷，說甚麼斷臂安心，連累兒孫大不自在？參禪的，如聾如啞、似癡似獃；受戒的，提起放下，處處粘帶。看起者事，若道易，遍地釋迦；若道難，法法現成。即若不難不易，又作麼生？」揮拂云：「識麼？過去佛祖者裏翻觔打斗俱出不過，者圈圚現前聖眾亦跳不出。山僧者格子眼，倘或有跳得出的，向無佛界中放光動地，惑亂人間男女去也；跳不出的，老僧與他添箇之繞，向三領袈裟線下討箇端的始得。」依衣傳戒，下座。

> The master ascended the teaching seat. A question was asked: "When one supports and annotates the precepts of Yinglan, tell me, are meditation and precepts one or two?" The master raised his staff and said: "Is this one or two?" The questioner advanced and said: "If it is so, then why speak of precepts, meditation, and wisdom?" The master said: "You yourself give rise to distinctions." Then he said: "If precepts are meditation and meditation is precepts, the two colors are brought together to compete in one place. All dharmas are empty, and emptiness is also nothing. Why should the buddhas of the three times be considered strange? What is regrettable is that the blue-eyed old barbarian from the Western Heaven came to this Eastern Land and left behind great harm. Sitting facing the wall for nine years was one thing, but what of cutting off an arm to pacify the mind? He has burdened his descendants with great unease. Those who meditate are like the deaf and mute, like fools and dullards; those who receive precepts lift them up and put them down, sticking and attaching everywhere. Looking at this matter, if you say it is easy, Shakyamuni is everywhere; if you say it is difficult, every dharma is already complete. But if it is neither difficult nor easy, then what?" He waved his whisk and said: "Do you understand? Past buddhas and patriarchs tumbled and somersaulted here but could not escape this circle. The sages and multitudes present now also cannot jump out. If there is anyone who can jump out of this lattice of mine, let them shine their light and shake the earth in the realm without buddhas, confusing the men and women of the human world. Those who cannot jump out—this old monk will add another loop for them, so they may seek the true point under the thread of the threefold robe." He transmitted the precepts according to the robe and descended from the seat.

上堂。云：「方便門開，任憑智愚可進；法道悠長，何妨頓漸而升？進一步，一步受用；陞一級，一級功勳。雖然山僧如此說，莫疑喚作如來禪。若論如來禪，一窩葛藤盡理完，理到無擬下手處，甚似水皮打一拳。即若祖師禪，無非敲床打地，咳吐掉背，揚眉豎目，一棒一喝，恍然瞞過。在祗園老僧分中，決不出者箇儱侗糊塗題，直教世人明顯易見，當下決了百法明門無非從自心中流出。山僧要將百法門歸還於心。何以教之？參禪的，參自性中真禪；受戒的，受自心中真戒；念佛的，念自心中真佛；持咒的，持自心中真咒；皈依三寶的，皈依自心中真三寶；恭敬人的，恭敬自心中真人；凡有施為，一切不離自心中真心。」豎拂，示眾，云：「且道者箇是有心麼？若論者箇，離心意識參、絕凡聖路學，始得眼見、耳聞、口讀、心思總不離者箇。且道者箇是甚麼？」一喝，云：「徹底看來光灼灼，何嘗一字半之文？特因初地發心者，只得勞吾兩片唇。」下座。

> The master ascended the platform and said: "The gate of skillful means is open, allowing both the wise and the simple to enter. The path of Dharma is long and vast—why should it hinder those who advance suddenly or gradually? Take one step, and you gain the benefit of that step. Ascend one level, and you attain the merit of that level. Though this mountain monk speaks this way, do not mistakenly call it the Tathāgata's Zen. If we speak of the Tathāgata's Zen, it exhausts all tangled vines of reasoning. When reasoning reaches the point where there is no place to grasp, it is like striking the surface of water with a fist. As for the Patriarch's Zen, it is nothing but knocking the seat, slapping the ground, clearing the throat, turning the back, raising the eyebrows, widening the eyes, a single blow, a single shout—all in a flash, deceiving you. In this old monk of the Jeta Grove’s understanding, I will certainly not present such a vague, muddled topic. I will directly teach the people of the world to see clearly and easily, to decisively understand in this very moment that the hundred gates of wisdom all flow from one’s own mind. This mountain monk wishes to return the hundred Dharma gates to the mind. How shall I teach this? Those who meditate—meditate on the true meditation within your own nature. Those who receive precepts—receive the true precepts within your own mind. Those who recite the Buddha’s name—recite the true Buddha within your own mind. Those who hold mantras—hold the true mantra within your own mind. Those who take refuge in the Three Jewels—take refuge in the true Three Jewels within your own mind. Those who respect others—respect the true person within your own mind. In all actions, everything is inseparable from the true mind within yourself." He raised his whisk and showed it to the assembly, saying: "Now tell me, is this mind or not? If we speak of this, you must investigate apart from mind, consciousness, and thought; cut off the paths of ordinary and holy, and only then will you attain it. What is seen with the eyes, heard with the ears, spoken with the mouth, and thought with the mind—all are inseparable from this. Now tell me, what is this?" He gave a shout and said: "Look thoroughly—it shines bright and clear. How could there be even half a word or a single character? It is only because of those who first resolve their mind on the path that I must labor with these two lips." He then descended from the seat.

上堂。云：「佛昔傳衣未說戒，初緣起自目犍連，更兼舍利禮恭請，後有波羅結集傳。直至斯時，衣戒併持，體用雙彰，理事俱備。雖然如是，無非莊嚴法界，補助形儀。若是有骨力漢子，向三條椽下、七尺單頭，豎起脊梁，剔起眉毛，咬定牙關，捏緊兩拳，決要將未至以前一著道理看得端的，畢竟是箇甚麼？忽然迸破漆桶，那時間方知老僧為人心切。今朝只得將小乘毘尼一字一句從頭到底宣讀一番，又以三衣、缽杖、經書、佛像、一十八種隨身器物一一授汝等，看向甚麼處註腳？是則是，坐一滿案，行一重擔，年深日永，意生疲倦，那箇時間切莫錯怪老僧。呵呵！看起一般擔枷漢，解脫不知到幾時？會得老僧親切處，何須節外另生枝？衣是戒，戒是衣，一十八般助道基。」

> The master ascended the dais and said: "In the past, the Buddha transmitted the robe before speaking of the precepts. The first occasion arose from Mahāmaudgalyāyana, and further, Śāriputra respectfully requested it. Later, the precepts were compiled and transmitted by Upāli. Up until this time, the robe and precepts have been upheld together, essence and function both revealed, principle and practice fully established. Although it is so, this is nothing but adorning the Dharma realm, supporting form and conduct. If there are those of strong bone and sinew, beneath the three rafters, upon the seven-foot mat, straighten your spine, raise your eyebrows, clench your teeth, tighten your fists, and resolutely determine to see clearly the principle of that one matter before it arrives—what, after all, is it? Suddenly, the lacquer bucket bursts open; only then will you know this old monk's heartfelt concern for people. Today, I can only recite the Vinaya of the Hinayana word by word, from beginning to end, and also bestow upon you all the three robes, alms bowl, staff, scriptures, Buddha images, and the eighteen kinds of personal implements one by one. Look—where will you place your foot? It is so, it is so: sitting, a full table; walking, a heavy burden. As years deepen and days lengthen, when thoughts of weariness arise, at that time, do not wrongly blame this old monk. Ha! Look at these fellows carrying cangues—when will they ever know liberation? If you grasp this old monk's intimate point, why must you grow extra branches beyond the joint? The robe is the precept, the precept is the robe; the eighteen kinds are the foundation for aiding the Way."

上堂。云：「今朝是臘八，牢關一齊拔，放下千斤擔，如同卸鎧甲。果到恁麼時，稍得輕安自在，為小悟門。古人大悟一十八，小悟無其數，纔敢言箇成道，得大自在、得大解脫。且問大眾：此道實有成麼？若說無所成，何故言今朝是佛成道之日？若謂道實有所成，因甚云在聖不增、觸凡不減？既不增減，道不屬修，亦無迷悟，向甚麼處成？都是哄殺人不償命的。老僧當初以機就機、就巢打劫，幸得有箇引鬼入宅的，是儂一把扭捉，『快說！道在甚麼處？』急追急問，起到空空無所處，不覺撒開兩手，人我並無。睜起眼來。啐！原來是箇夢。諸仁者！人生天地間，千思萬想、東走西撞，如同一場大夢，只得夢眼忽開，法法頭頭見得分明，方一毫無礙。所以，世尊常夢作國王，忽從此日夢眼一開，四十九年與人說夢話，百萬人天沒得箇會緣夢的人，落得迦葉尊者破顏微笑，直至斯時不知笑殺多少人。呵呵！不是做夢人，難明夢裏事；若明夢裏事，還他做夢人。後有會緣夢的，與老僧知道。」

> The Master ascended the hall and said: "Today is the eighth day of the twelfth month, the heavy gates are all thrown open, the thousand-pound burden is laid down, as if armor has been shed. When one truly reaches such a moment, gaining a bit of ease and freedom, this is the small awakening. The ancients experienced great awakening eighteen times, and small awakenings without number, only then daring to speak of attaining the Way, gaining great freedom, great liberation. Now I ask the assembly: Is this Way truly something attained? If you say nothing is attained, why do we speak of today as the day the Buddha attained enlightenment? If you say the Way is truly attained, why is it said that in the sage it does not increase, in the ordinary person it does not decrease? Since it neither increases nor decreases, the Way is not cultivated, nor is there delusion or awakening—then where is it attained? All this is just deceiving people without paying the price. When I was young, I used skillful means to meet skillful means, seizing opportunities as they came. Fortunately, there was one who led the ghost into the house—I grabbed him and demanded, 'Speak quickly! Where is the Way?' Urgently pressing, urgently questioning, I reached a place of utter emptiness, and without realizing it, my two hands opened wide, self and other both vanished. I opened my eyes wide. Pah! It was all a dream. Good people! Living between heaven and earth, with a thousand thoughts and ten thousand plans, rushing east and west, it is all like a great dream. Only when the dream-eye suddenly opens, and all things are seen clearly, is there not the slightest obstruction. Thus, the World-Honored One often dreamed of being a king, until one day his dream-eye opened. For forty-nine years he spoke dream-words to people, yet among millions of heavenly and human beings, not one understood the dreamer. Only the Venerable Mahākāśyapa broke into a faint smile—and to this day, no one knows how many have been laughed at. Ah! If you are not the dreamer, you cannot understand dream affairs; if you understand dream affairs, you are still the dreamer. If later there is one who understands the dreamer, let me know."

上堂。問：「設或人行半途，到家事如何？」師云：「駐馬停車。」進云：「也要賞罰分明。」師打，云：「分明。」進云：「如何是佛祖頂門眼？」師云：「輝天鑑地。」進云：「眼裏著得沙麼？」師云：「四山五嶽不礙眼角。」問：「如何是法身邊事？」師云：「括地風不息，磨天鏡常明。」進云：「如何報身邊事？」師云：「飛錫越秦嶺，騎牛過函關。」進云：「如何化身邊事？」師云：「玉盃盛酥白，金盞酌酒黃。」進云：「本地風光事如何？」師云：「逢場作戲，遇樂鏗鏘。」問：「如何是七寶池？」師云：「果熟花香。」進云：「如何是八功德水？」師云：「心清意潔。」進云：「白玉池摘一枝蓮供養和尚，乞一言。」師云：「不帶塵泥不染水，毘盧頂上任󵒻眠。」問：「向上一事即不問，千聖不傳事如何？」師云：「原非分外。」進云：「恁麼金風吹玉笛，那箇是知音？」師云：「會打鼓的能識唱。」進云：「人人皆有沖霄路。」師云：「玉殿金階誰敢行？」乃云：「無論中途半途，只要肯行，行必到家，那管法身報身，誰敢承當？當即受用，七寶池全身暢快，八功德水四海流通，此般造化妙難窮，皆是人人真受用。」舉杖云：「會麼？步步黃金，頭頭白玉，橫順手眼，無窮精翠，古人今人，一般雄志，煉石補天，推山填地，莫學狂頭，採藥補氣，外烹五金，內運三昧，子午卯酉抽添，辰戌丑未進退，坎離非真水火，乾坤作假鼎器，只待神全氣足，隄防堅守如意，狂妄邪心忽起，霹靂一聲粉碎，聞此嗅此若迷，嘗之噉之同醉，渾身透徹通神，雖仗龍天覆庇，唯我祖師直指，獨悟清高證去。」舉杖示眾云：「唯有者箇金丹與牟尼寶珠，兩下元來無二。」

> The master ascended the hall. A question was asked: "Suppose someone is halfway on the journey—what about the matter of arriving home?" The master said: "Halt the horse, stop the cart." The questioner pressed: "Still, reward and punishment must be clear." The master struck him and said: "Clear." The questioner pressed: "What is the eye on the crown of the Buddha's head?" The master said: "Illuminating heaven, reflecting earth." The questioner pressed: "Can sand be placed in that eye?" The master said: "The four mountains and five peaks do not obstruct the corner of the eye." A question was asked: "What is the matter of the Dharma-body's side?" The master said: "The wind that sweeps the earth never ceases; the mirror that polishes heaven is always bright." The questioner pressed: "What is the matter of the Reward-body's side?" The master said: "Flying staff crossing the Qin Mountains; riding an ox past Hangu Pass." The questioner pressed: "What is the matter of the Transformation-body's side?" The master said: "A jade cup holds white curds; a golden bowl pours yellow wine." The questioner pressed: "What about the matter of the original local scenery?" The master said: "Play a role as the occasion demands; when meeting music, be resonant." A question was asked: "What is the Seven-Jeweled Pond?" The master said: "Fruit ripe, flowers fragrant." The questioner pressed: "What is the Water of Eight Merits?" The master said: "Mind clear, intention pure." The questioner pressed: "Plucking a single lotus from the White Jade Pond to offer to the venerable master, I beg for a word." The master said: "Carrying no dust or mud, unstained by water; atop Vairocana's crown, sleep at will." A question was asked: "The matter of the upward path I will not ask—what about the matter the thousand sages do not transmit?" The master said: "Originally not beyond the ordinary." The questioner pressed: "Thus, when the golden wind blows the jade flute, who is the one who knows the tune?" The master said: "One who can beat the drum can recognize the song." The questioner pressed: "Everyone has a road soaring to the heavens." The master said: "Who dares walk the jade halls and golden steps?" Then the master said: "Whether halfway or mid-journey, if one is willing to walk, walking will surely bring one home. Who cares about Dharma-body or Reward-body? Who dares undertake it? Undertaking it, one immediately enjoys it. The Seven-Jeweled Pond—the whole body is refreshed and at ease; the Water of Eight Merits—flows through the four seas. This kind of creation is wondrous and inexhaustible; all are the true enjoyment of every person." Raising his staff, he said: "Do you understand? Every step is gold, every head is white jade. Horizontal and vertical, hand and eye, endless exquisite beauty. Ancient people and present people share the same heroic resolve: refining stone to mend heaven, pushing mountains to fill the earth. Do not learn from the wild-headed, gathering herbs to supplement energy; externally refining the five metals, internally circulating samadhi. Adding and subtracting at Zi, Wu, Mao, You; advancing and retreating at Chen, Xu, Chou, Wei. Kan and Li are not true water and fire; Qian and Kun are false cauldrons and vessels. Only wait until spirit is complete and energy full; guard carefully, hold firm as you wish. If wild, false thoughts suddenly arise, with a clap of thunder they are smashed to pieces. Hearing this, smelling this, if confused; tasting it, eating it, equally intoxicated. The whole body thoroughly penetrates, becoming divine; though relying on the dragon-devas' protection and shelter, only our ancestral master points directly—alone awakening to purity and loftiness, verifying and going." Raising his staff to show the assembly, he said: "Only this golden elixir and the mani jewel—these two are originally not different."

上堂。云：「數日說戒，不曾侵禪，腳跟點地，不妨向前。」問：「世尊說法四十九年，如何是真實語？」師云：「如是我聞。」進云：「如何不真實語？」師云：「依教奉行。」進云：「如何教外別傳？」師云：「七尺烏藤，八面獰龍。」問：「三心不可得，過去心何不可得？」師云：「泥牛吞卻海底月。」進云：「未來心何不得？」師云：「冷灰埋豆不肯徹。」進云：「現在心何不得？」師云：「鏡花任憑摘。」僧作禮，師云：「做賊人嘴硬如鐵。」乃云：「鐵嘴禪和不識心，擅來座下妄分諍，攔頭皆打三十棒，頗恨皮毛太厚深，切莫棄溺投火，方知火即是燈。山僧大開法門，接利十方，闊展紅爐，鍛煉三有，百尺竿頭宜進步，絕頂懸崖休撒手。一問一答，超過三百餘會之糟粕；一棒一喝，斬斷四十九年之葛藤。英俊子目前領喏，論甚的今朝明朝？伶俐兒直下承當，說甚麼此時彼時？」舉：「世尊曾問大眾：『人命無常在幾間？』答：『十日間。』或云：『七日間。』或云：『飯時間。』世尊云：『俱未為道。』後有云：『呼吸間。』世尊云：『汝能為道。』試問大眾：離卻呼吸，以何為道？」眾無語，師云：「向者裏只得鉗口結舌。山僧為眾頌出：日日日出扶桑，月月月圓十五。天青水綠地黃，虛空面目誰睹？當知長蟲是龍，大蟲是虎，切莫昧燈求火，騎牛覓牯。」揮拂示眾，云：「會麼？會得，千了百當；不會，千生受苦。百億門庭，難逃一塵。」

> The Master ascended the hall and said, "For several days we have spoken of precepts, without encroaching on meditation. With feet firmly planted on the ground, it is no hindrance to move forward." A monk asked, "The World-Honored One taught the Dharma for forty-nine years. What is the true, genuine speech?" The Master said, "Thus have I heard." The monk pressed, "What is not true, genuine speech?" The Master said, "Following the teachings and upholding them." The monk asked further, "What is the special transmission outside the teachings?" The Master said, "A seven-foot black cane, an eight-faced fierce dragon." A monk asked, "The three minds cannot be grasped. Why can the past mind not be grasped?" The Master said, "A clay ox swallows the moon in the sea." The monk asked, "Why can the future mind not be grasped?" The Master said, "Cold ashes bury beans, unwilling to be thorough." The monk asked, "Why can the present mind not be grasped?" The Master said, "Flowers in a mirror, pick them as you will." The monk bowed. The Master said, "The thief's mouth is as hard as iron." Then he said, "Iron-mouthed Chan monks do not know the mind, recklessly coming before the seat to argue in vain. Thirty blows to the head for all, regrettably their skin and fur are too thick. Do not discard water to throw yourself into fire; only then will you know fire is the lamp. This mountain monk widely opens the Dharma gate, receiving the sharp from all directions, broadly spreading the red furnace to temper the three realms. On the hundred-foot pole, you should take a step forward; at the sheer cliff's edge, do not let go. One question, one answer—surpassing the dregs of over three hundred assemblies. One blow, one shout—cutting off the forty-nine years of entanglements. The outstanding ones, right now, receive the nod; why discuss today or tomorrow? The clever ones, directly take it up; why speak of this moment or that moment?" He brought up: "The World-Honored One once asked the assembly, 'Human life is impermanent; within how long?' One answered, 'Within ten days.' Another said, 'Within seven days.' Another said, 'Within the time of a meal.' The World-Honored One said, 'None have yet spoken of the Way.' Later, one said, 'Within a breath.' The World-Honored One said, 'You can speak of the Way.' I ask the assembly: apart from the breath, with what do you speak of the Way?" The assembly was silent. The Master said, "Here, one can only clamp the mouth and tie the tongue. This mountain monk will recite a verse for the assembly: Day after day, the sun rises from Fusang. Month after month, the moon is full on the fifteenth. Sky blue, water green, earth yellow— Who sees the face of emptiness? Know that the long worm is a dragon, The great worm is a tiger. Do not mistake the lamp, seeking fire; Do not ride an ox, looking for a bull." He waved his whisk and showed it to the assembly, saying, "Do you understand? If you understand, a thousand matters are settled, a hundred are accomplished. If you do not understand, you suffer for a thousand lifetimes. A hundred million gates and courtyards cannot escape a single speck of dust."

上堂。問：「鳴鐘集眾，和尚陞座，為王祝壽一句如何道？」師云：「慧日當陽。」進云：「何為王德？」師云：「剎照塵照。」進云：「何為王福？」師云：「前有後有。」進云：「何為王壽？」師云：「東山西山。」進云：「何為王道？」師云：「進忠進孝。」進云：「如是全仁全義，當來作佛。」師打云：「妄記於人。」問：「三教聖人談玄談妙論理性，今日王爺千秋，和尚說箇甚麼？」師云：「杖撥日月，麈拂聖凡，功高十萬，果滿三千。」問：「揚眉豎目乃法身邊事。」師云：「還我色身邊來。」僧無語，師打云：「打破臭皮袋，現出本來人。」問：「如何是兔角杖挑潭底月？」師云：「兩頭看清白。」進云：「如何是龜毛繩繫樹頭風？」師云：「八面歸來一吸中。」進云：「如何是枯木逢春接嫩枝？」師云：「萬物定有時。」進云：「此是甚麼時？」師云：「龍將出穴，鳳欲離巢。」問：「如何是王爺求福處？」師云：「十方界獨敬三寶。」進云：「如何王爺求壽處？」師云：「百法門不離方寸。」進云：「福壽兩全，還求甚麼？」師云：「國泰王豐，民安物阜。」問：「佛從何方來？」師云：「佛本無方，豈有去來？」進云：「說法也未？」師云：「石點聾聽，頑皮未信。」乃云：「聽得著耳根圓通，睹得著頂門眼開，如壽星燦燦，四海交輝，德風威威，八荒寧靜。深喜我王文通孔、孟，武及孫、吳，三教九流總包括，諸子百家一目覽，秪有四箇字纔是我王真受用。且道那四字？忠孝二字註青史，千古不磨；德行二字傳世間，百世馨香；唯有壽之一字稟命于天，隨德行而增長，明造化以天齊。今朝千歲千秋無以慶賀，只好說句無生話。如何為無生？」良久，云：「亙古不老山青，永遠長流水綠，不增不減虛空，無去無來真佛。」以拄杖一卓，云：「隱在三三，顯於六六。」

> The Master ascended the platform. A monk asked: "The bell has been rung to gather the assembly, and the Master has ascended the seat. What words shall be spoken to offer blessings for the King's longevity?" The Master said: "The sun of wisdom shines brightly." The monk asked further: "What constitutes the King's virtue?" The Master said: "Illuminating both the temple and the dusty world." The monk asked: "What constitutes the King's fortune?" The Master said: "What came before and what will come after." The monk asked: "What constitutes the King's longevity?" The Master said: "The eastern mountains and the western mountains." The monk asked: "What constitutes the King's Way?" The Master said: "Loyalty and filial piety advanced." The monk said: "If so, embodying perfect benevolence and righteousness, he shall become a Buddha in the future." The Master struck him and said: "You recklessly predict for others." A monk asked: "The sages of the Three Teachings discuss the profound and the wondrous, discoursing on principle and nature. Today is His Highness's birthday. What will the Master speak of?" The Master said: "The staff parts the sun and moon; the whisk sweeps away sage and commoner. Merit higher than a hundred thousand; fruition full across the three thousand worlds." A monk asked: "Raising eyebrows and opening eyes pertains to matters at the edge of the Dharma-body." The Master said: "Return to me the affairs of the form-body." The monk was silent. The Master struck him and said: "Break open this stinking skin-bag, and the original person appears." A monk asked: "What is 'using a rabbit-horn staff to lift the moon from the pool's depths'?" The Master said: "See clearly from both ends." The monk asked: "What is 'using a turtle-hair rope to tie up the wind atop the tree'?" The Master said: "From all eight directions, it returns in a single inhalation." The monk asked: "What is 'withered wood meeting spring, connecting with tender branches'?" The Master said: "All things have their appointed time." The monk asked: "What time is this?" The Master said: "The dragon is about to leave its cave; the phoenix desires to leave its nest." A monk asked: "Where is the place for His Highness to seek fortune?" The Master said: "Throughout the ten directions, solely reverence the Three Jewels." The monk asked: "Where is the place for His Highness to seek longevity?" The Master said: "The hundred Dharma gates do not depart from the space of a single thought." The monk asked: "With both fortune and longevity complete, what more is there to seek?" The Master said: "The state prosperous, the king abundant; the people peaceful, goods plentiful." A monk asked: "From which direction did the Buddha come?" The Master said: "The Buddha originally has no direction; how could there be coming or going?" The monk asked: "Has he spoken the Dharma or not?" The Master said: "Stones nod, the deaf listen; the stubborn skin does not yet believe." Then the Master said: "Those who hear attain perfect penetration of the ear faculty. Those who see have the eye on the crown of their head opened. Like the brilliant Longevity Star, its light mingles across the four seas. Virtuous influence majestic, the eight wilds are peaceful and still. I deeply rejoice that our King's literary understanding penetrates Confucius and Mencius; his martial prowess reaches Sun and Wu. The Three Teachings and Nine Schools are all encompassed; the Hundred Schools of Thought are taken in at a single glance. Only four characters are truly for our King to enjoy. Tell me, what are these four characters? 'Loyalty' and 'Filial Piety' are two characters inscribed in the annals of history, never to be worn away through the ages. 'Virtue' and 'Conduct' are two characters transmitted in the world, fragrant for a hundred generations. Only the single character 'Longevity' is endowed by Heaven's decree, increasing along with virtue and conduct, illuminating creation to match Heaven's span. Today, for a thousand autumns and ten thousand years, there is nothing with which to celebrate. I can only speak a word of the Unborn. What is the Unborn?" After a long pause, he said: "Since ancient times, the mountains are green and never age; forever, the flowing water is green and ever long. Not increasing, not decreasing, is empty space; without coming, without going, is the true Buddha." He struck the floor once with his staff and said: "Hidden within the three threes, manifest within the six sixes."

除夕上堂。云：「袖裏乾坤藏日月，壺中世界隱山川，須知箇事無寒暑，更有逍遙一洞天。若把就中者事明白，釋迦老人劫劫作兄作友，從此不了；閻羅老子生生為冤為讎，休怪老夫如此說。奈乎三十臨頭，閻老飯錢毫不饒，未嘗不帶兩眉愁。祗園老漢則不然，殺人放火成佛成祖、看經念佛作馬作牛，不若兩頭齊放下，大家打夥學拋毬，好節好時休錯過，得風流處且風流。呵呵呵，梅花片片飄街頭。」下座。

> On New Year's Eve, the master ascended the hall and said: "In the sleeve, heaven and earth hold the sun and moon; Within the pot, a world hides mountains and rivers. Know this: the matter itself knows no cold or heat, And beyond lies a realm of boundless freedom. If you truly understand this matter, The ancient Buddha Shakyamuni, life after life, Will be your brother and friend— And from this, there is no turning back. The King of the Underworld, birth after birth, Will be your enemy and foe— Don't blame this old man for saying so. Yet when the thirtieth day arrives, The King's debt for food and drink is not forgiven, And never without a furrowed brow. But the old man of the Jeta Grove is not like this: Killing, setting fires—becoming a Buddha, an ancestor; Reciting sutras, chanting Buddha's name—becoming a horse, an ox. Better to let go of both ends, All of us together learning to toss the ball. A fine festival, a fine time—do not miss it; Where there is freedom, be free. Ha, ha, ha— Plum blossoms drift in flakes along the street." Then he descended from the seat.

元旦上堂。云：「一年日腳從頭起，萬物逢春長玉蕊，金牛米熟成香飯，雲門餅濫如臭屎。」拈起香示眾云：「還有得聞麼？若從者裏聞得著，受用無窮；者裏不聞，無窮受用。何得如此？切不可從口嘗鼻聞始得。祇園堂上拈爇爐中供養佛祖，三教聖人同一坑土，當今萬歲永為人王帝主，荊南當道宰官，長作萬民父母，合堂聖侶，願此真香一普十方，聞者謾道粗鹵，七十二行各有清楚。且道祗園清楚在甚麼處？」震威一喝云：「一喝粉碎虛空，一棒依舊填補。」

> On New Year's Day, the Master ascended the hall and said: "The sun's journey begins anew with the year, All things greet spring, jade buds appear. The golden ox's rice ripens into fragrant meal, But Yunmen's cakes are like foul dung, unreal." He lifted the incense and showed it to the assembly, saying: "Is there anyone who can perceive this? If you perceive it from here, you'll enjoy endless benefit; If you don't perceive it here, there's still endless benefit. Why is this so? You must not rely on tasting with the mouth or smelling with the nose. This incense lit in the hall of Jetavana is offered to the Buddhas and patriarchs. The sages of the three teachings share the same pit of earth. May the present emperor reign forever as the sovereign of humanity. May the officials of Jingnan always act as parents to the people. May all fellow practitioners in this hall, through this true incense, Pervade the ten directions. Those who perceive it, don't call it coarse. The seventy-two trades each have their clarity. Now, tell me: where is Jetavana's clarity?" With a thunderous shout, he declared: "One shout shatters the void to pieces, One strike fills it up again as it pleases."

解制，上堂。云：「三載航海，九年面壁，斷臂安心，曹溪分席，五葉花開，三拳結實，直至斯時，吼喝如雷振八方，拄杖似麻懸月日。雖然如是，幾通消息，墨煤未分，烏焉莫識，豺豹作儻，狐狼群集。所以，山僧正要在者攪雜離亂中整理法門，沒箇知音同心協力，枉勞一場空虛，徒張聲勢何益？看起者些懡㦬，何常半點意氣？若論結制，萬緣放下，一念真純，入道之初名為結制；提起本參，晝夜切磋，琢磨千生業障，一刻冰消瓦解，悟道之終名為解制。果到恁麼田地，纔不辜負己靈，亦不空消信力。山僧者裏不結、不解作麼生理會？呵呵！一窩惡水休潑盡，更留幾杓待知音。」