---
title: "靈瑞尼祖揆符禪師妙湛錄 · 住秀州玅湛園語一"
description: "靈瑞尼祖揆符禪師妙湛錄是清代佛教禪宗重要文獻由符尼禪師所述弟子師炤等人記錄編撰成書該書內容主要收錄符尼禪師的語錄開示機緣問答及詩偈等生動體現了禪宗直指人心見性成佛的宗旨作為一位比丘尼禪師的著作它不僅展現了清代女性在禪修實踐中的卓越成就也為研究明清時期尼眾禪學發展提供了珍貴史料在佛教史上具有獨特地位對後世禪門修行特別是尼眾道風的樹立產生了深遠影響"
url: "https://rushiwowen.co/en/r/cmgn0ghux051mjl04px8m1hh9"
---

### 住秀州玅湛園語

> Stay at Xiuzhou Miaozhan Garden Discourse

上堂。拈香，云：「此一瓣香，明逾寶月，瑞勝優曇，若非鼻孔相符，爭得心源共印？爇向爐中，供養始祖釋迦文佛大和尚暨禪宗第一祖飲光尊者、直下諸大祖師，恭願金輪統御，一人端拱御樓中；叡澤𩃎流，四海五湖王化裏。」次拈香，云：「此一瓣香，縱奪隨機，權衡在我，捏聚則聖凡罔措，分開則賓主歷然。爇向爐中，奉為創菴檀越、在會英賢，伏願頓超權學，直達唯心，迴入諸塵，廣興佛事。」正拈香，云：「此一瓣香，本無寶秘，豈有囊藏？苟非點著便知，不免重新說破。爇向爐中，供養靈嵒堂上本師退翁大和尚，用酬法乳。」斂衣就座。上首白椎，云：「法筵龍象眾，當觀第一義。」師云：「未白椎以前有一句子，從上尊宿總未曾說著，山僧今日忍俊不禁，眾中還有當機啟發者麼？」學人問：「師唱誰家曲？宗風嗣阿誰？」師云：「有耳咸知。」學云：「與麼則靈山雪曲玅，鴛水印紋新也。」師云：「何須按譜辨宮商？」學作禮，云：「敢為流通。」師云：「逢人不得錯舉。」學人問：「祖印高提於此日，請師一句接群機。」師云：「不問不對。」學云：「學人今日小出大遇。」師云：「莫漫矜誇。」學人問：「人天普集，凡聖交參，學人上來，願聞提唱。」師云：「分明記取。」學云：「寔為古今罕聞。」師云：「難為識者。」乃云：「道者家風，古今不異，三間茆屋，一味安閒，更弗向外營求，隨分有鹽有醬。若是佛法，山僧有口秪堪掛壁。」上首復白椎，云：「諦觀法王法，法王法如是。」便下座。

> The Master ascended the hall, took up the incense, and said: "This pinch of incense shines brighter than a precious moon, its auspiciousness surpasses the udumbara flower. Unless our nostrils align, how could our minds and sources be mutually sealed? I offer it into the furnace, dedicating it to the founding patriarch Shakyamuni Buddha, the great elder, along with the First Patriarch of the Chan School, Venerable Kāśyapa, and all the great patriarchs in direct lineage. I humbly vow that the golden wheel of imperial rule shall govern—one person sits upright in the palace tower; beneficent grace flows widely, throughout the four seas and five lakes within the king's transformative reach." Then taking up incense again, he said: "This pinch of incense is wielded freely, seizing or releasing according to circumstance; the balance lies in myself. When gathered together, sages and ordinary beings alike are at a loss; when separated, host and guest are distinctly clear. I offer it into the furnace, presented on behalf of the benefactors who founded this monastery and the worthy assembly present. I humbly vow that you shall transcend provisional teachings at once, directly penetrate the mind-only reality, then return to engage with all phenomena, broadly advancing Buddhist activities." Then taking up the main incense, he said: "This pinch of incense has fundamentally no hidden secret, how could it be stored in a pouch? If not for those who understand upon a single touch, I would inevitably have to explain it anew. I offer it into the furnace, dedicating it to my original teacher, the great elder Venerable Tuiweng of Lingyan Hall, to repay the kindness of the Dharma milk." He then gathered his robes and took his seat. The leading monk struck the mallet and announced: "The assembly of dragons and elephants at this Dharma feast should observe the ultimate meaning." The Master said: "Before the mallet was struck, there was one phrase that all the honored elders of old have never fully expressed. Today this mountain monk cannot contain his eagerness—is there anyone among you who can respond to the moment and trigger it forth?" A student asked: "Master, whose tune do you sing? Whose lineage does your tradition inherit?" The Master said: "All with ears know." The student said: "If so, then the pure melody of Lingshan is exquisite, and the fresh imprint of the Yuan River seal is new." The Master said: "Why consult the musical score to distinguish pitch and mode?" The student made a bow and said: "I dare take this up for circulation." The Master said: "When meeting others, do not cite it wrongly." Another student asked: "The ancestral seal is held high today—please give one phrase to connect all faculties." The Master said: "Without asking, there's no answering." The student said: "This student, though small in coming, has gained greatly today." The Master said: "Do not boast idly." Another student asked: "Humans and gods gather together, sages and ordinary beings intermingle. This student has come forward today, hoping to hear your teaching." The Master said: "Remember it clearly." The student said: "Truly, this is rarely heard in ancient or modern times." The Master said: "Hard to find one who recognizes it." Then he said: "The household style of the Way is no different from ancient to present—three thatched huts, a single flavor of easeful leisure, no need to seek outside, having salt and sauce as they come. As for the Dharma, this mountain monk has a mouth fit only for hanging on the wall." The leading monk again struck the mallet and announced: "Contemplate thus the Dharma King's Dharma; the Dharma King's Dharma is thus." The Master then descended from the seat.

當日晚參，眾方集，師顧左右云：「便爾休去，太煞不近人情；欲更商量，大似平添缽柄。當處翻轉面皮，外不見有諸聖，內不見有己靈，凝然萬里一條銕，作麼與山僧叩激？」乃拈起拄杖云：「看！看！秪這便是殺活拄杖，穿過衲僧鼻孔，刺破金剛眼睛。諸仁！縱有師子爪牙，且無用處，放行把住總在山僧。放行也，髮毛涕唾齊放光明；把住也，根塵識心應時銷落。且道放行為人好？把住為人好？」隨卓拄杖一下，云：「理長則就。」復舉：「末山尼了然禪師因灌溪閒和尚到，曰：『若相當即住，不然即推倒禪床。』便入堂內。山遣侍者問：『上座遊山來？為佛法來？』溪曰：『為佛法來。』山乃陞座。溪上參，山問：『上座今日離何處？』曰：『路口。』山曰：『何不蓋卻？』溪無對，始禮拜。問：『如何是末山？』山曰：『不露頂。』曰：『如何是末山主？』山曰：『非男女相。』溪乃喝曰：『何不變去？』山曰：『不是神，不是鬼，變個甚麼？』溪於是伏膺，作園頭三年。」師云：「末山一向放頑，善藏其用；灌溪雖然性懆，不解輸機。山僧今日既冒臨濟宗孫肘臂，終不外曲。待他道：『上座遊山來？為佛法來？』但道：『總不與麼。』更問：『何不蓋卻？』向道：『也要與長老通個消息。』再說非男女相，卻云：『識得你也。總有尺八钁頭，那敢安排著你？』山僧福薄德涼，無心坐此床座，既爾業緣難避，不免略露家風。」乃擲下拄杖云：「千秋標格從君看，大用須憑作者知。」

> During the evening meditation that day, as everyone gathered, the Master looked around and said: "If we simply stopped here, it would be too cold and inhuman; if we tried to discuss further, it would be like adding a handle to a bowl for no reason. Right now, turn your perspective around—outwardly, you see no sages; inwardly, you see no self-nature. Still and unmoving like a single iron bar stretching ten thousand miles—how can you strike and question me?" Then he picked up his staff and said: "Look! Look! This very staff is the staff of life and death. It pierces through the nostrils of monks and stabs through the diamond eyes. Good people! Even if you had a lion's claws and fangs, they would be of no use. Releasing or restraining—it all rests with me. When I release, even hair, skin, tears, and saliva radiate light; when I restrain, the senses, objects, and consciousness dissolve in an instant. But tell me—is releasing for the benefit of others better, or is restraining better?" He then struck the ground with his staff and said: "Where principle prevails, that is the way." He continued: "There is the case of Chan Master Liaoran of Moshan. When Master Guanxi Xian arrived, he said: 'If I find we are compatible, I will stay; if not, I will knock over your meditation platform.' He then entered the hall. Moshan sent her attendant to ask: 'Did you come to visit the mountain, or did you come for the Dharma?' Guanxi said: 'I have come for the Dharma.' Moshan then ascended the seat. Guanxi came for instruction, and Moshan asked: 'Where did you depart from today, Elder?' He said: 'From the crossroads.' Moshan said: 'Why didn't you cover it?' Guanxi was speechless and finally prostrated. He asked: 'What is Moshan?' Moshan said: 'It does not reveal its peak.' He asked: 'What is the master of Moshan?' She said: 'Beyond male and female form.' Guanxi then shouted: 'Why not transform then?' Moshan said: 'I am neither spirit nor ghost—what should I transform into?' At this, Guanxi submitted in admiration and served as the head of the garden for three years." The Master said: "Moshan always played stubborn and skillfully concealed her abilities. Guanxi, though hot-tempered, did not know how to seize the advantage. Today, since I bear the responsibility of a descendant of Linji, I will not bend outwardly. Had it been me, when she asked: 'Did you come to visit the mountain, or for the Dharma?' I would simply say: 'Neither.' When she asked: 'Why didn't you cover it?' I would answer: 'I also want to pass a message to the elder.' If she then spoke of being beyond male and female form, I would say: 'I know you now. Even if you had an eight-foot hoe, you would not dare to arrange me.'" The Master sighed: "My blessings are thin and my virtue is weak; I have no mind to sit on this seat. But since this karmic bond is hard to avoid, I cannot help but reveal a bit of our family style." He then threw down the staff and said: "The timeless standard is there for all to see; the great function must be recognized by those who know."

夏日，上堂。「紅雲似火，白汗如珠，行人路上，絕後再甦。」乃舉起扇子顧眾，云：「會麼？無限清風隨展握，用來不必更躊躕。」

> In summer, the master ascended the hall and said: "The red clouds are like fire, and sweat beads like pearls. Travelers on the road faint, then revive again." He then picked up a fan, looked at the assembly, and said: "Do you understand? The boundless cool breeze comes with every opening and closing of this fan. When you use it, there is no need to hesitate."

孝子徐為等請為尊慈寶持總禪師對靈陞座。拈香云：「此一瓣香，眉毛廝結，鼻孔無差。紅爐燄上翻身，互相喝彩；紫電光中著眼，各自稱尊。爇向爐中，供養前住玅湛總公法兄禪師，伏願乘般若舟至涅槃岸，嘗為諸佛真子，永作眾生導師。」斂衣就座。學人問：「淨法界身本無出沒，因甚雙林樹下示有涅槃？」師云：「因誰致得？」學云：「與麼則今日全因方便也。」師云：「說得道理好，歸依佛法僧。」學一喝，師云：「命根猶在。」學人問：「天堂收不得，地獄豈能拘？無位真人向甚處安身立命？」師云：「意況不到。」學云：「若不上來，焉知端的？」師云：「莫被山僧舌頭謾過好。」學云：「學人爭敢造次？」師云：「作禮了退。」乃舉：「盤山云：『三界無法，何處求心？四大本空，佛依何住？』盤山恁麼道，正是璞玉渾金未經剖煆，雖則貴重可珍，其奈光彩未發。山僧雖非敏手，今日因孝子徐古顏等殷勤三請，勉陞此座，與緇素前略加雕琢，不圖取悅人天，秪期適用時世。三界無法，不消一劄，何處求心？大地平沉，四大本空，地、水、火、風、佛依何住？迥無著處。既無著處，則堂堂獨露，逼塞虛空；歷歷全該，貫通今古。截斷生死根株，掀翻去來相貌。且道：如何是我總兄歸根得旨一句？」擲下拂子云：「水流原在海，月落不離天。」

> A filial son, Xu Wei, and others requested a Dharma talk for their honored mother, the late Chan Master Baochi Zong, before her spirit tablet. The Master ascended the seat. Holding up incense, he said: "This pinch of incense—eyebrows tied together, nostrils without distinction. Turning over amid the red-hot flames, each cheering the other on; fixing one's gaze in the flash of purple lightning, each claiming supremacy. I offer it into the burner as an offering to the former abbot of Miaozhan, Dharma-brother Chan Master Zong. May he board the boat of Prajñā and reach the shore of Nirvana, ever a true son of the Buddhas, forever a guide for sentient beings." Gathering his robes, he took his seat. A student asked: "The body of the pure Dharma realm fundamentally has no coming or going—why then did the Buddha show Nirvana beneath the twin trees?" The Master said: "Who caused that to happen?" The student said: "If so, then today is entirely a matter of skillful means." The Master said: "That's a fine saying—take refuge in Buddha, Dharma, and Sangha." The student gave a shout. The Master said: "The root of life is still there." Another student asked: "Heaven cannot receive him, hell cannot confine him—where does the man of no rank settle his body and establish his life?" The Master said: "Thought and imagination cannot reach it." The student said: "If I hadn't come forward, how could I know the truth of it?" The Master said: "Don't let this mountain monk's tongue deceive you." The student said: "How would I dare to be presumptuous?" The Master said: "Bow and withdraw." Then he raised the case: "Panshan said: 'In the three realms there is no Dharma—where do you seek mind? The four elements are fundamentally empty—where does Buddha rely?' Panshan spoke this way, but it was like uncut jade and unrefined gold, not yet carved or smelted. Though precious and worthy of treasure, its brilliance had not yet shone forth. Although this mountain monk is not a skilled hand, today, because of the earnest triple invitation from the filial son Xu Guyan and others, I reluctantly ascend this seat to do a bit of carving and polishing before the assembly of monastics and laypeople—not seeking to please gods and humans, only hoping it may be of use in this age. 'In the three realms there is no Dharma'—not worth a single stroke of the pen. 'Where do you seek mind?'—the great earth sinks level. 'The four elements are fundamentally empty'—earth, water, fire, wind. 'Where does Buddha rely?'—nowhere at all to rest. Since there is no place to rest, he stands forth openly and alone, filling the vast void; completely present in every detail, penetrating past and present. Cutting off the very root of birth and death, overturning all appearances of coming and going. Now tell me: what is the saying that captures my elder brother Zong's return to the source and attainment of the essence?" He threw down the whisk and said: "Water flows—originally in the sea; The moon sets—never leaving the sky."

超瑩道人齋，上堂。「達磨面壁乾盡髑髏，若不得神光血滴滴地出一臂力，怎能彀起死回生剋由？叵耐年深月久，毒氣太甚，觸著嗅著，一個個撒風撒顛、呵佛罵祖，目睹瞿曇猶如黃葉，道一大藏教是破草鞋、十地聖人是守屍鬼、二乘聲聞是擔屎漢，古今天下不奈這一隊何。山僧今日有個療病神方，將來布施大眾。」隨以拄杖旋風打散，歸方丈。

> Superior Ying, the teacher of the Way, held a fasting ceremony and ascended the hall. "Bodhidharma sat facing the wall, drying up even his skull. Had it not been for Huike's bloody, dripping arm offering—a strength that seemed to pull him from death back to life—how could he have revived? But as the years piled up, the poison grew too strong. Touch it, smell it, and everyone goes mad, cursing Buddhas and reviling patriarchs. They look at Shakyamuni as if he were a yellowed leaf, dismiss the entire Tripitaka as worn-out straw sandals, call the ten-stage sages guardians of corpses, and the two-vehicle listeners carriers of dung. From ancient times to now, no one has been able to do a thing about this lot. Today, I have a miraculous healing formula to share with you all." Then, with his staff, he whirled and scattered the assembly, returning to the abbot's quarters.

上堂。「言語上簡刮，粘唾癡蠅；心性上鑽研，沒泥香象。山僧自幼不曾行腳，草鞋錢那知貴賤？近日開個燈心皂夾舖，有人來買，三文、兩文隨分賣與。忽然遇著家貲巨萬底走到門裏，一眼覷破，道：『嗄！原來秪有這些。』道了便行。大眾！還怪得伊恁般話麼？你若分疏不謬，正要借伊拔本；倘或依舊零星沽販，山僧恰好一場失利。」

> The Master addressed the assembly: "In words, we scrape and polish, but clinging to them is like a stupid fly stuck on honey. In the nature of mind, we delve deep, yet remaining unstained is like a noble elephant that walks through mud without sinking. I, this mountain monk, have never traveled on pilgrimage since childhood—how would I know the value of straw sandals? Lately, I've opened a shop selling wick-and-soap goods. If someone comes to buy, I sell at three coppers or two, whatever they offer. But suddenly, if a person of immense wealth steps through the door, takes one look, and sees through it, saying, 'Oh! So this is all you have,' and then walks away—what then? Everyone, can you blame him for speaking like that? If you can explain this without error, I would indeed borrow his strength to recover my losses. But if you still trade in bits and pieces like a peddler, then I, this mountain monk, will have just suffered a great loss."

中秋，上堂。「十五日已前，當暗中有明；十五日已後，當明中有暗。正當十五日一句又作麼生？月色有圓夜，人心無滿時。」

> Mid-Autumn Festival, the master ascended the hall and said: "Before the fifteenth day, there is light within darkness; after the fifteenth day, there is darkness within light. As for the very day of the fifteenth, what can be said of it? The moon is full on certain nights, but the human heart never reaches fullness."

施主請上堂。「達磨從不會禪，仲尼何曾識字？一對無孔銕鎚，至今無處出氣。且道是甚麼礙？」喝一喝，云：「梵語唐言，泥裏有刺。」

> The patron invites the teacher to the hall. "Bodhidharma never knew Chan, Confucius never learned to read. A pair of iron hammers without holes — to this day, there is no place to let out steam. Tell me, what is it that blocks?" The teacher gives a shout and says, "Sanskrit words or Tang speech — there are thorns in the mud."

眾居士請上堂。徐居士問：「濟上風規人盡仰，師登寶座請垂慈。」師云：「吾無隱乎爾。」士云：「如何是奪人不奪境？」師云：「雨滴嵒花落翠寒。」士云：「如何是奪境不奪人？」師云：「胡僧持咒口喃喃。」士云：「如何是人境兩俱奪？」師云：「一箭射一群，大地無寸土。」士云：「如何是人境俱不奪？」師云：「錦衣公子貴，結伴御街遊。」士云：「人境已蒙師指示，向上還有事也無？」師云：「山門日日向南開。」士作禮，師云：「往來不易。」巨宗道人問：「末山不露頂，凡聖難窺；禾城乍建標，龍象交集。耀古輝今則且置，超宗逸格事如何？」師舉拄杖，云：「有時拈向千峰頂，劃斷天雲不放高。」宗云：「大方之家果爾不同。」師便喝，宗作禮，云：「片言塞殺灌溪口，臨濟兒孫總喫驚。」師云：「不勞讚歎。」乃云：「道絕方隅，蹉過者非真豪傑；法離聞見，猛省者即大丈夫。拈匙放箸，全彰古佛家風；掃地焚香，徹證祖師巴鼻。不借他人力用，打開自己胸襟，吐一句則玉潤珠圓，赴一機則風行草偃。山僧百不知、百不會，眼孔未能辨親、辨疏，口門秪堪喫粥、喫飯，今日被諸檀越抑逼將來，既無禪可傳、又無道可道，聊倩木上座應個時節。」遂拈拄杖卓一下，云：「會麼？即此見聞非見聞，無餘聲色可呈君，個中若了全無事，百億身從當處分。」復卓拄杖一卓，下座。

> The lay practitioners requested the Master to ascend the hall. Lay Practitioner Xu asked: "Everyone admires the Chan style of Master Linji; now that you have ascended the precious seat, please show us compassion." The Master said: "I have nothing to hide from you." Xu asked: "What is taking away the person but not the environment?" The Master said: "Raindrops fall on the cliff flowers, chilling the green." Xu asked: "What is taking away the environment but not the person?" The Master said: "A monk from the Western Regions recites mantras, mumbling away." Xu asked: "What is taking away both person and environment?" The Master said: "One arrow shoots a flock; the great earth has not a speck of dust." Xu asked: "What is taking away neither person nor environment?" The Master said: "A noble youth in embroidered robes, strolling the imperial streets with companions." Xu asked: "You have already instructed us on person and environment—is there anything beyond this?" The Master said: "The temple gate faces south, open day after day." Xu made a reverence, and the Master said: "Coming and going is not easy." The cultivator Judao asked: "Weishan's summit is not revealed, hard for ordinary and sage alike to fathom; Hecheng has just raised its banner, where dragons and elephants gather. The shining through past and present—let us set that aside—what about the matter of transcending all traditions and surpassing all styles?" The Master raised his staff and said: "Sometimes I lift it to the highest peak, cutting through the clouds of heaven so they cannot rise high." Judao said: "Indeed, the great master's way is truly different." The Master gave a shout. Judao made a reverence and said: "A single phrase stops up Guanxi's mouth; all descendants of Linji are astonished." The Master said: "No need for praise." The Master then said: "The Way transcends all directions of space; those who miss it are not true heroes. The Dharma is beyond hearing and seeing; those who wake with a start are truly great people. Picking up the spoon and putting down the chopsticks fully reveals the ancient Buddhas' family style; sweeping the floor and burning incense deeply certifies the patriarchs' very essence. Do not rely on others' strength—open up your own mind. Speak one phrase, and it is like jade and pearls; meet one moment, and you move like wind bending the grass. I, this mountain monk, know nothing and understand nothing. My eyes cannot distinguish close from distant, and my mouth is only good for eating porridge and rice. Today, pressed by you benefactors to come up here, with no Chan to transmit and no Way to speak of, I can only ask the wooden seat to respond to this occasion." He then raised his staff, struck the ground once, and said: "Do you understand? This very seeing and hearing is not seeing and hearing; there is no remaining sight or sound to offer you. If within this you realize complete non-attachment, billions of bodies arise right from this very place." He struck the ground with his staff once more and descended from the seat.

寶持禪師忌辰，孝子徐焉、徐然等請上堂。僧問：「擊碎聖凡窠窟，截斷生死根株，具此風規，憑何力用？」師打，云：「莫教忘卻。」僧云：「斬釘截鐵，已見全提；就下平高，請希別展。」師卓拄杖，云：「令不重行。」僧云：「驚群須是英靈漢，敵勝還他師子兒。」師云：「大眾一時喝彩。」學人問：「佛祖無謾人之心，因甚生也不道、死也不道？」師云：「此意誰知？」學云：「請師別通一路。」師云：「無人能領。」學作禮，云：「不是某甲，洎成錯過。」師云：「莫強惺惺。」乃云：「透生死關捩，全體真、全體幻；轉佛祖機輪，一手搦、一手抬。頂門上截斷千差，管伊理障、事障；腳跟下縱橫十字，說甚這邊、那邊？不落今時，豈居劫外？風高月冷，同道方知；虎驟龍驤，作家始辨。惟我總兄和尚提靈山正印，入濟水洪波，敵勝驚群，利生導物。其住也，鶴翹松際；其去也，雲過人間。三界不得拘留，六處安能羈絆？且道：今朝在會諸仁者又向甚處與他相見？」喝一喝，云：「要得靈光無向背，直須北斗面南看。」

> At the memorial service for Master Baochi, the filial sons Xu Yan and Xu Ran requested the abbot to give a teaching. A monk asked: "When one smashes the nests of saints and ordinary beings, and cuts off the very roots of birth and death—by what power does one uphold such a standard?" The master struck him and said, "Don't forget this." The monk said, "Decisive and thorough—we've seen the full expression; now, from the heights to the level ground, please show us another path." The master planted his staff and said, "The command is not repeated twice." The monk said, "To startle the crowd, one must be a hero; to conquer the foe, one must be a lion's cub." The master said, "Let the assembly give a unanimous cheer." A student asked, "The Buddhas and patriarchs have no intent to deceive—why then do they neither speak of birth nor speak of death?" The master said, "Who could fathom this intent?" The student said, "Please, master, show us another way in." The master said, "No one is capable of grasping it." The student made a bow and said, "If not for me, this would have been missed." The master said, "Don't force a false cleverness." Then the master said: "Passing through the critical gate of birth and death—the whole body is true, the whole body is illusion. Turning the wheel of the Buddhas and patriarchs—one hand pushes down, one hand lifts up. Cut off all distinctions above the crown of the head—what need to speak of obstacles of principle or obstacles of phenomena? With crosswise and vertical freedom beneath the heels—what talk of this side or that side? Not falling into the present moment, how could one dwell outside the eon? The wind is high and the moon is cold—only fellow travelers know this. The tiger bounds and the dragon rears—only true adepts can discern it. Only our respected elder brother, Abbot Zongxiong, upheld the true seal of the Spirit Peak, plunged into the great waves of the Ji River, conquered foes and startled the crowd, benefiting beings and guiding all. In his dwelling, he stood like a crane upon the pines; in his departure, he passed like a cloud through the human world. The three realms could not detain him—how could the six senses bind him? Now tell me: where in this assembly today can you all meet with him?" He gave a shout and said, "If you wish the spiritual light to have no direction, you must look straight at the North Star from the south-facing side."

臘八日，徐門檀越請上堂。居士問：「釋迦已滅，彌勒未生，正當今日，佛法委付何人？」師云：「渠無名字。」士云：「某甲今日小出大遇。」師云：「須是其人。」學人問：「如何是佛？」師云：「頂相終難睹。」學云：「如何是法？」師云：「無言最有功。」學云：「如何是僧？」師云：「古貌筆難寫。」學云：「一即三，三即一。」師云：「且待當來問彌勒。」學人問：「世尊四十九年不曾說著一字，因甚有一大藏教？」師云：「扯葛藤，你為第一。」學云：「未審中間那一句最親切？」師云：「不務速說。」學人問：「拈卻棒，除卻喝，如何是臨濟宗？」師云：「頂門轟霹靂，腦後奮金鎚。」學云：「舉不顧，即差誤。如何是雲門宗？」師云：「石火尚嫌鈍，電光猶較遲。」進云：「夜半正明，天曉不露。如何是曹洞宗？」師云：「玉女拋梭織，泥牛帶月耕。」學云：「但盡凡心，別無聖解。如何是溈仰宗？」師云：「家肥生孝子，國霸有謀臣。」學云：「三界唯心，萬法唯識。如何是法眼宗？」師云：「見月休觀指，歸家罷問程。」學云：「一花拈出人間瑞，五葉芬芳古至今。」師云：「不得向枝葉上搏量。」乃云：「無依無欲是能仁，卻被明星換眼睛。盡大地人同一見，更將何法度眾生？黃面老子受山僧一問，直得口似匾擔。汝等諸人各各著如來衣、坐如來座，何不道一句子與他出氣，以見佛法有人？不然，卻是山僧罪過。」

> On the eighth day of the twelfth lunar month, a lay patron of the Xu family invited the master to the hall. A layman asked, "Shakyamuni has already entered nirvana, and Maitreya has not yet been born. Right now, to whom is the Dharma entrusted?" The master said, "He has no name." The layman said, "Today I came out small but encountered something great." The master said, "It must be someone worthy." A student asked, "What is Buddha?" The master said, "His physical appearance is ultimately difficult to behold." The student asked, "What is Dharma?" The master said, "Wordlessness is most effective." The student asked, "What is Sangha?" The master said, "His ancient countenance is hard to capture with a brush." The student said, "One is three, three is one." The master said, "Wait until the future and ask Maitreya." A student asked, "The World-Honored One spoke for forty-nine years and did not say a single word—so why is there a whole canon of scriptures?" The master said, "Spinning webs of words—you take first place." The student asked, "Among all those words, which one is most direct and intimate?" The master said, "One should not be hasty in speaking." A student asked, "Setting aside the staff and the shout, what is the Linji school?" The master said, "A thunderclap explodes above the crown; a golden hammer swings behind the head." The student said, "If you raise it without looking, you make a mistake. What is the Yunmen school?" The master said, "Flint fire is still too slow; lightning is still too late." The student pressed, "At midnight it shines clearly; at dawn it remains hidden. What is the Caodong school?" The master said, "The jade maiden throws the shuttle to weave; the clay buffalo plows in the moonlight." The student said, "Just exhaust the ordinary mind—there is no other sacred understanding. What is the Guiyang school?" The master said, "A rich family produces filial sons; a strong nation has wise ministers." The student said, "The three realms are only mind; the ten thousand phenomena are only consciousness. What is the Fayan school?" The master said, "Seeing the moon, do not gaze at the pointing finger. Once home, no need to ask the way." The student said, "A single flower held up becomes the world's good omen; five petals have bloomed fragrant from ancient times to now." The master said, "Do not measure things by their branches and leaves." Then the master said, "Non-reliance and non-desire are the Able One—yet he was tricked by the morning star into exchanging his eyes. All people under heaven share the same view—what further Dharma is there to ferry living beings across? The yellow-faced elder, questioned by this mountain monk, was rendered utterly speechless. Each of you—wearing the Tathagata's robe, sitting in the Tathagata's seat—why not speak a phrase to relieve him, showing that the Dharma still has people to uphold it? If not, then it is this mountain monk's fault."

因雪，上堂。「雪！雪！寒光凜冽，輕似鵝毛，細如米末。不唯一色洞然，分明人境俱奪。雪！雪！直饒該抹將來，理亦沒交涉，事亦沒交涉。雪！雪！看你幾時得歇？」

> Snowfall drew the master to the hall. "Snow! Snow! Bitterly cold, its glow piercing—light as goose down, fine as rice powder. Not only is all color laid bare, but clearly both person and world are stripped away. Snow! Snow! Even if you try to cover it all over, reason has no hold here, nor does worldly affair. Snow! Snow! When will you ever come to rest?"

除夜，小參。「送舊年，迎新歲，不用宰牛烹露地，梅花幾點送春來，爆竹一聲催臘去，隨家豐儉樂欣欣，說甚三皇與五帝？衲被蒙頭萬事休，此時山僧都不會。」

> New Year's Eve, a brief homily. "Bidding farewell to the old year, welcoming the new—no need to slaughter an ox or cook it out in the open. A few plum blossoms send spring our way; a single firecracker hastens the old year's end. Whether rich or modest, each household rejoices—why speak of ancient sage-kings? A monk's quilt pulled over the head, all worldly matters set aside. At this moment, this mountain monk understands nothing at all."

歲旦，上堂。「水不投器，何能定其方圓？空不入缾，難以定其大小。菩薩天人同依法界，修羅蚊蚋悉飲滄溟。從來平等真如，此中誰分優劣？苟能直信不疑，今朝便是初一。」

> On the first day of the new year, the master ascended the hall and said: "If water is not poured into a vessel, how can its round or square shape be determined? If emptiness does not enter a bottle, it is difficult to measure its size. Bodhisattvas and deities alike rely on the Dharma Realm; asuras and mosquitoes both drink from the vast ocean. The true Suchness has always been equal—who can distinguish superior from inferior here? If you can directly believe without doubt, then today itself is the first day."

閱懺，上堂。學人問：「向上一路，千聖不傳。如何是向上一路？」師云：「直得寸草不生。」學云：「日用如何踐履？」師云：「須是腳跟紅線斷。」學人問：「如何是第一句？」師云：「電光石火存機變。」學云：「如何是第二句？」師云：「堪笑人來捋虎鬚。」學云：「如何是第三句？」師云：「茫茫宇宙人無數，幾個男兒是丈夫？」學云：「如何是一句中具三玄？」師云：「伸過手來。」學云：「如何是一玄中具三要？」師打，云：「擔取去。」古顏居士問：「興化道：『逢人則不出，出則便為人。』意旨如何？」師云：「胡馬依北風。」士云：「三聖道：『我則不然，逢人即出，出則不為人。』又作麼生？」師云：「越鳥巢南枝。」士云：「畢竟還有優劣也無？」師云：「取性。」學人問：「達磨西來不立文字，因甚有《楞伽》四卷？」師云：「如是之法，我從佛聞。」學云：「未審幾人信受？」師云：「汝莫作闡提見解。」學云：「某甲未敢造次。」師云：「且救一半。」學人問：「庭前柏樹子意旨如何？」師云：「仰面不知高幾許，回頭秪覺影隨人。」學云：「和尚莫將境示人。」師云：「因風吹火，用力不多。」乃云：「山門頭合掌，計較未成；佛殿裏燒香，圖個甚麼？大丈夫，秉慧劍，般若鋒兮金剛焰，非但能摧外道心，早曾落卻天魔膽，豈肯屈膝希求、擎拳禱祝？將謂如來惠你三昧，夢見。」

> After the confession ceremony, the master ascended the hall. A student asked, "The path upward—the thousand sages do not transmit it. What is this path upward?" The master said, "It is precisely where not even a blade of grass grows." The student said, "How does one practice it in daily life?" The master said, "You must sever the red thread at your heels." Another student asked, "What is the first statement?" The master said, "Like lightning and flint—keen and quick." The student asked, "What is the second statement?" The master said, "How laughable—people come to stroke the tiger's whiskers!" The student asked, "What is the third statement?" The master said, "In the vast universe, countless beings—how few are true men?" The student asked, "How does one statement embody the three mysteries?" The master said, "Stretch out your hand." The student asked, "How does one mystery embody the three essentials?" The master struck him and said, "Take it and carry it away!" The layman Gu Yan asked, "Xinghua said, 'When I meet people, I do not come forth; when I come forth, I immediately teach others.' What is the meaning of this?" The master said, "The northern horse leans into the northern wind." The layman said, "San Sheng said, 'I am not like this. When I meet people, I come forth; when I come forth, I do not teach others.' What about this?" The master said, "The southern bird nests on the southern branch." The layman said, "After all, is there any distinction between them?" The master said, "Follow your nature." A student asked, "When Bodhidharma came from the West, he taught that no words or letters are needed—so why are there four volumes of the Laṅkāvatāra Sūtra?" The master said, "This very Dharma—I heard it from the Buddha." The student said, "I wonder how many people can truly accept and believe this?" The master said, "Do not hold the views of an icchantika." The student said, "I dare not be reckless." The master said, "That saves you by half." A student asked, "What is the meaning of 'the cypress tree in the front courtyard'?" The master said, "Looking up, you don't know how high it is; turning back, you only feel the shadow follows you." The student said, "Master, do not present the realm as an object." The master said, "Borrowing the wind to fan the fire—no great effort needed." The master then said, "At the monastery gate, you press your palms together—yet what have you planned? Burning incense in the Buddha hall—what are you hoping for? A great person wields the sword of wisdom. The blade of prajñā blazes like vajra fire. It can not only shatter the minds of heretics—it has already struck terror into the hearts of demons. Would such a person ever bend the knee in desperate supplication, raise fists and pray? If you think the Tathāgata will hand you samādhi—you're just dreaming."

完懺，眾請上堂。學人問：「春風包裹，不得文彩全彰；時雨滋霈，不及根莖並茂。未審承誰恩力？」師云：「好本多同。」學云：「與麼則法雷纔震驚天地，寶月初圓耀古今。」師云：「識者難謾。」學云：「肯將閒學解，埋沒祖師心。」師云：「是所禱矣。」學人問：「如何是金剛王劍？」師云：「殺活由我。」學云：「如何是踞地師子？」師云：「能有幾個？」學云：「如何是探竿影草？」師云：「識得你也。」學云：「如何是一喝不作一喝用？」師云：「一場逗漏。」學人問：「一日缽盂兩度濕，日日如斯；多年衲襖四邊穿，年年如舊。住山活計不必垂慈，出世風猷更希降旨。」師云：「荷葉衣無盡，松花食有餘。」學云：「此猶是住山家風，作麼生是出世邊事？」師云：「這個闍黎太煞不知厭足。」學云：「三十年後願為流通。」師云：「莫妄想。」乃云：「禾山鼓、雲門曲，雖然音調不同，也要手口相應。中下機人不究根源，認螢火為太陽、指魚目同明月，門前大案山肯點頭也未？若是絕滲漏、沒覆藏底，穿起鶻臭衫、頂上炙脂帽，踏遍大唐國土，腳跟下有甚麼過？你輩茄子、瓠子到處生根，幾時出離窠臼？要得脫灑自由。」卓拄杖一下，云：「吽！吽！」

> Having completed the repentance ceremony, the assembly requested the master to ascend the hall. A student asked: "When the spring breeze wraps around, the patterns are not fully revealed; when timely rain moistens, the roots and stems do not all flourish together. May I ask, whose power of grace makes this possible?" The master said: "Good texts have much in common." The student said: "In that case, the thunder of Dharma has just shaken heaven and earth, and the precious moon at full brightness illuminates past and present." The master said: "Those who understand are hard to fool." The student said: "I would rather set aside idle intellectual understanding than bury the ancestral masters' mind." The master said: "That is what I pray for." Another student asked: "What is the King of Vajra Sword?" The master said: "Killing and giving life are up to me." The student asked: "What is the lion crouching on the ground?" The master said: "How many are there?" The student asked: "What is the probing pole and shadow grass?" The master said: "I recognize you." The student asked: "What is it when one shout is not used as one shout?" The master said: "An outright exposure of foolishness." Another student asked: "A bowl gets wet twice a day, just like this every day; a monk's robe worn for years is patched on all sides, the same year after year. The mountain-dwelling livelihood needs no compassionate instruction, but I humbly seek your guidance on the manner of going beyond the world." The master said: "Clothes of lotus leaves, inexhaustible; pine blossoms as food, in abundance." The student said: "This still is the style of mountain dwelling—what then is the matter of going beyond the world?" The master said: "This monk is far too insatiable." The student said: "In thirty years, I vow to help spread this teaching." The master said: "Do not indulge in fantasies." Then the master said: "The drum of Mount He and the tune of Cloud Gate—though their melodies differ, they must still match hand and mouth. Those of mediocre or lesser capacity do not investigate the root source; they mistake fireflies for the sun and point at fish eyes as bright moons. Would the great mountain before the gate nod its head? But for those who are free of leaks and without concealment—wearing ragged old robes and a greasy cap on their heads—having traversed the entire land of China, what fault can there be at their feet? You lot are like eggplants and gourds, taking root everywhere—when will you ever escape your habitual nests? If you wish to be free and unhindered, then..." The master struck the staff once and said: "Hum! Hum!"

燈節，上堂。「人人盡有光明在，看時不見暗昏昏，符上座不惜隻手與伊剔出，應個時節，普令盡大地有眼同見。」乃舉起手，云：「看！看！金剛烈燄燒破虛空，文彩全彰，十方洞顯，諸人一向舉頭，全不炤管腳下，忽若燈銷火滅，平地上喫交，莫怪山僧不說。」

> The Lantern Festival, the teacher ascended the hall. "Everyone possesses radiance within, yet when they look, they do not see it, and remain in darkness. The attendant Fu, not sparing a hand, will draw it out for you, answering to this season, so that all beings with eyes throughout the great earth may see together." He then raised his hand and said, "Look! Look! The fierce blaze of the vajra burns through the void, its pattern fully revealed, the ten directions shine clearly. You all keep raising your heads, never attending to what is beneath your feet. Should the lamp go out and the fire die, you will stumble on level ground—do not blame this old mountain monk for failing to tell you."

靈嵒老和尚誕辰，師炤領諸弟子設大齋會，上堂。巨宗問：「百億須彌未足比其崇高，百億滄海未足方其深廣，正當今日，如何舉揚？」師云：「有口道不盡。」宗云：「只此一句，已遍寰區。」師云：「知音者誰？」宗云：「香雲寶雨皆蒙記，翠柏蒼松盡點頭。」師云：「果見話行。」居士問：「天垂寶蓋，地涌金蓮，未審是道力所成？福因所感？」師云：「何不問山僧？」士云：「即今諮和尚。」師云：「道力所成，福因所感。」士云：「果然一點水墨，兩處成龍。」師云：「未許興波作浪在。」學人問：「堅若金剛，淨如蓮花，還當得希有事也無？」師云：「希有，希有。」學呈掌，云：「某甲獲得此寶，今日請師酬價。」師云：「爭不足，讓有餘。」學作禮，云：「到此直得退身三步。」師打，云：「將謂山僧吝惜。」學人問：「從上風規即不問，靈嵒宗旨請師傳。」師云：「有問即荅。」學云：「學人適來造次。」師云：「已辨來風。」學云：「不因今日問，爭識古人心？」師云：「一拶便骨出。」學人問：「花簇簇，錦簇簇，除滅千殃，成就百福。雖然驗在目前，畢竟承誰恩力？」師打，云：「不得忘卻這一棒。」學云：「大眾證明。」學人禮謝，師顧左右，云：「且道這漢會不會？」乃云：「法身無相，寒暑不能推遷；法眼無瑕，幻翳豈容蓋覆？如玅蓮華，纖塵絕染；如金剛杵，烈焰難侵。弘大誓以匡時，敷至懷而應物，縱使掉霹靂舌、震毒鼓聲，窮劫宣揚，莫能殫盡。弛張三寸，顛倒五音，解玉鑽珠，添華綴錦，且道至人分上還受也無？」驀豎拂子，云：「山僧承渠威力，竭其神機，為諸仁者重說偈言。」乃擊一下，云：「靈山古佛降生時，慶讚因齋闔國知，朝與三千暮八百。」顧左右，云：「大眾聞與麼道，莫怪山僧太煞無禮，更有個救處在，從來大悟不存。」師擲拂子，下座。

> At the anniversary of Elder Lingyan's birth, Master Zhao led all disciples in a grand feast and ascended the hall to speak. Ju Zong asked, "A hundred billion Sumerus cannot match its loftiness, a hundred billion oceans cannot match its depth and breadth—on this very day, how should this be proclaimed?" The Master said, "With a mouth, one cannot exhaust the words." Ju Zong said, "Just this one phrase has already spread throughout the world." The Master said, "Who knows its true tone?" Ju Zong said, "The fragrant clouds and jeweled rains have all been recorded, the emerald cypresses and green pines all nod in assent." The Master said, "Indeed, the words have come to life." A layman asked, "Heaven sends down jeweled canopies, the earth wells up with golden lotuses—is this accomplished by the power of the Path or induced by the merit of good deeds?" The Master said, "Why not ask this mountain monk?" The layman said, "I am now consulting you, Reverend." The Master said, "Accomplished by the power of the Path, induced by the merit of good deeds." The layman said, "Indeed, a single drop of ink becomes dragons in two places." The Master said, "You are not yet allowed to raise waves or stir billows." A student asked, "Firm as a vajra, pure as a lotus—does this still count as a rare wonder?" The Master said, "Rare, rare." The student showed his palm and said, "I have obtained this jewel—today I ask the Master to set a price." The Master said, "Contending falls short; yielding leaves surplus." The student bowed and said, "At this point, I must step back three paces." The Master struck him and said, "You thought this mountain monk was being stingy." Another student asked, "I won't ask about ancient traditions—please transmit the core teachings of Lingyan." The Master said, "Ask and I answer." The student said, "I was just too hasty a moment ago." The Master said, "The wind has already been discerned." The student said, "Had it not been for today's question, how would I know the minds of the ancients?" The Master said, "One poke and the bone shows through." Another student asked, "Flowers in clusters, brocades in clusters—eradicating a thousand calamities, accomplishing a hundred blessings. Though this is evident before our eyes, ultimately whose power and grace does it rely on?" The Master struck him and said, "Do not forget this blow." The student said, "The assembly bears witness." The student bowed in thanks, and the Master looked around and said, "Tell me—does this person understand or not?" Then he said, "The Dharma body is formless; cold and heat cannot move it along. The Dharma eye is flawless; phantom cataracts cannot cover it over. Like a wonderful lotus flower, utterly free from the finest dust; like a vajra pestle, hard for raging flames to invade. Spreading vast vows to correct the times, opening the deepest heart to respond to things—even if one wielded a thunderous tongue and shook the drum of poison, proclaiming through endless eons, it could not be exhausted. Loosening and tightening the three inches of tongue, overturning the five tones, untying jade, boring pearls, adding flowers to brocade—tell me, does the ultimate person's lot accept any of this?" Suddenly he raised the whisk and said, "This mountain monk, relying on its power, exhausts his spiritual subtlety to speak again a verse for you all." Then he struck once and said, "When the ancient Buddha of Spirit Mountain descended, celebration and praise for the feast spread through the whole land—morning with three thousand, evening with eight hundred." He looked around and said, "Assembly, hearing such words, do not blame this mountain monk for being overly rude—there is still a place of rescue. From the very beginning, great awakening holds nothing back." The Master cast down the whisk and descended from the seat.

明宣、明果請上堂。「喫粥了也，洗缽盂去，日日如然，未曾瞥地。堪笑一輩行腳高流，慣向趙州喉下取氣，撞著庭前柏樹子，道是祖師西來意。阿呵呵！非唯屈辱古人，抑且埋沒自己。」

> Mingxuan and Mingguo requested a sermon from the master. "After eating your porridge, go wash your bowls—this is how it is every day, and yet you have never truly opened your eyes to it. How laughable that a group of so-called seasoned pilgrims are used to grabbing their breath from under Zhaozhou's throat. When they run into the cypress tree in the courtyard, they claim it's the patriarch's intention for coming from the West. Ha ha! Not only do they demean the ancients, they also bury themselves in neglect."

到村菴，上堂。「一幅酒旗風，數點杏花雨，村路少人行，秪有黃鸝語。竹籬茅舍，別是乾坤；石室蒲團，頓忘今古。富貴底不用驕矜，貧賤底何須愁苦？何故？好信騎牛，全勝跨虎。」

> Arriving at the village hermitage, the master ascended the hall and said: "A wine banner fluttering in the wind, a few drops of apricot blossom rain, village paths with few travelers, only the oriole's song. Bamboo fences and thatched cottages—a world of their own; stone chambers and straw cushions—at once forgetting past and present. The wealthy need not be arrogant; the poor need not lament. Why? Faithfully riding an ox far surpasses straddling a tiger."

大士誕日，慧月披剃，上堂。學人問：「十方俱擊鼓，十處一齊聞，端的觀音入理之門，因甚王老師不打？」師云：「若將耳聽終難會。」宗云：「一根既返源，六根成解脫。何故有時用得著，有時用不著？」師云：「眼處聞聲始得知。」宗云：「不因漁父沿溪引，爭識桃源別有春？」師云：「道人應以優婆夷身得度者。」宗云：「靈山授記未到如此。」師云：「我今為汝保任，終不虛也。」學人問：「華雨動搖，平地卻成狼籍；香雲瀰漫，太虛也受羅籠。今朝觀自在出頭來，也不審誰是渠本生父母？」師云：「黃鶯花外啼初歇，紫燕簾前語未休。」學云：「某甲可謂小出大遇。」師云：「猶欠一著在。」學人問：「於一身心現千手眼，還當得奇特事也無？」師云：「山僧只管看。」學云：「口欲談而詞喪，為對有言；心欲緣而慮忘，為對妄想。去此二途，請師荅話。」師云：「露柱卻惺惺。」學云：「格外之機已蒙垂示，目前一句還許別通消息否？」師云：「有甚饅頭䭔子？快下將來。」學一喝，歸眾。師云：「塞斷咽喉。」乃舉：「雲門示眾云：『聞聲悟道，見色明心。』舉起手，云：『觀世音菩薩將錢買胡餅。』放下手，云：『原來卻是饅頭。』」師云：「諸人各各有兩隻眼睛、有一雙耳朵，誰禁得你聞聲？誰禁得你見色？作麼生是悟底道、明底心？山僧不敢向聲前色後鼓弄人家男女，所以秪舉個現成公案。你若向雲門抬搦處薦得，饅頭、胡餅一任豎嚥橫吞；若也未辨來端，且莫鈍置我觀音大士。」

> On the Great Being’s birthday, under a bright moon, Huiming received the precepts and shaved his head. Then the Master ascended the hall. A student asked: “When the drums sound in all ten directions, all ten places hear them at once. Since this is truly Guanyin’s gate to understanding, why doesn’t Master Wang strike?” The Master said: “If you rely on your ears to hear, you’ll never grasp it.” Huineng said: “Once one root returns to its source, the six roots are all liberated. Why is it that sometimes they’re useful, and sometimes not?” The Master said: “Only when you hear with your eyes do you truly know.” Huineng said: “Without the fisherman leading along the stream, how would you know Peach Blossom Spring has a different spring?” The Master said: “A practitioner should take the form of a laywoman to deliver beings.” Huineng said: “Even the prophecy at Vulture Peak didn’t go this far.” The Master said: “I now guarantee it for you—it will never be in vain.” Another student asked: “The rain of flowers shakes the ground, turning it into a mess; the fragrant clouds spread, and even empty space is caught in the net. Now Guanyin has come forth today—may I ask who are its original parents?” The Master said: “The oriole outside the flowers has just ceased its song; the purple swallow before the curtain still chatters on.” The student said: “I’ve made a small outing but met with great fortune.” The Master said: “You still fall one step short.” Another student asked: “Manifesting a thousand hands and eyes within one body and mind—does this count as something extraordinary?” The Master said: “This mountain monk simply watches.” The student said: “When speech tries to express it, words fail—this is because we face the problem of language. When the mind tries to grasp it, thought vanishes—this is because we face delusion. Setting aside both these paths, please, Master, answer.” The Master said: “The pillar is wide awake.” The student said: “Beyond-the-ordinary insight has already been shown. But may I ask for another transmission of news in the present words?” The Master said: “Any mantou or dumplings? Bring them out quickly!” The student gave a shout and returned to the assembly. The Master said: “Stopped at the throat. Now I’ll raise this: Yunmen once addressed the assembly, saying: ‘Hearing a sound, awaken to the Path; seeing form, illuminate the mind.’ He raised his hand and said: ‘Guanyin Bodhisattva used money to buy a sesame cake.’ Then he lowered his hand and said: ‘Ah, it turns out to be a mantou.’” The Master commented: “Each of you has two eyes and a pair of ears. Who forbids you from hearing sounds? Who forbids you from seeing forms? So what is the Path you awaken to, and what is the mind you illuminate? This mountain monk doesn’t dare to fool people with words before sounds or forms, so I only raise this ready-made case. If you can grasp it at Yunmen’s raise and lower, then mantou and sesame cakes are all yours to swallow whole or chew sideways. But if you still can’t tell what’s what, don’t be dull toward my Guanyin, the Great Being.”

春日期滿，上堂。「子規聲裏堆堆坐，亂紅如雨春將暮。畢竟年年用著來，今朝何似休歸去。」卓拄杖。

> As spring days draw to a close, the master ascended the hall and addressed the assembly: "In the song of the cuckoo, we sit in stillness, piled together; Falling petals scatter like rain—spring is nearing its end. Yet year after year, this season returns; This day, too, will pass—so why not simply return to rest?" He struck the floor with his staff.

上堂。「安居已定，夏日方長。佛法大意，不用商量。滴破耳門蕉葉雨，觸翻鼻孔藕花香。」

> The assembly has settled in for the summer retreat, and the days stretch long. The essence of the Dharma needs no deliberation. Rain on banana leaves breaks through the ear's gate; lotus fragrance overturns the nostrils.

晚參。「世事悠悠，不如山丘。臥藤蘿下，塊石枕頭。這般漢飽喫飯了，沒些子意智。若順風吹到山僧門裏，正好棒了趁出。待他道：『因甚打某甲？』『這裏不是你住處。』」

> Evening meditation session. "The world's affairs drag on and on, but they're not worth a hilltop. Lying beneath the vines, using a stone for a pillow—such a fellow eats his fill and has not a shred of wit. If the wind blows such a one into my monastery gates, I'd give him a beating and drive him out. When he asks, 'Why are you hitting me?' I'd say, 'This is no place for you.'"

回洞庭，勉諸參眾，上堂。學人問：「東山水上行，意旨如何？」師云：「古今看不厭，秀色壓東南。」學云：「還愜他古人意也無？」師云：「金聲空自惜，玉振有誰知？」學云：「果然靈瑞一曲，玅絕古今。」師云：「側耳風前聽，虛心劫外傳。」學人問：「如何是動若行雲？」師云：「離婁有相。」學云：「如何是止猶谷神？」師云：「罔象無心。」學云：「如何是不涉有無句？」師云：「芙蓉秋水闊，楊柳暮煙輕。」乃云：「蹤跡如雲不易尋，秋風忽起洞庭心。又攜明月隨煙舫，蹔別城東祗樹林。好大眾，莫沉吟，世間難得是光陰。謹白參玄莫虛度，曹源流出自胸襟。大丈夫漢，莫不衣藏至寶，膝有黃金。爭肯央庠過日，屈首塵中？各宜鞭策身心，直趨玅道。奴呼菩薩，婢視聲聞。普賢與我折華，文殊與我攜水。庶足展拓生平，略舒意氣。其或未然，山僧臨出門時，有一句子分付，切須聽取。」良久，卓拄杖一下，云：「總不得動著。」

> Returning to Dongting, he encouraged the assembled practitioners and ascended the hall. A student asked, "The eastern mountain walks on water—what is the meaning?" The master replied, "Unwearying to behold through ages, its beauty overpowers the southeast." The student said, "Does this accord with the ancients' intent?" The master replied, "A golden sound, sadly wasted; a jade resonance, who can hear it?" The student said, "Truly a rare melody, wondrous beyond ancient and modern." The master replied, "Prick up your ears and listen before the wind; empty your mind, it carries beyond eons." The student asked, "What is being as moving as drifting clouds?" The master replied, "Lilou had form." The student asked, "What is resting like the Valley Spirit?" The master replied, "Wangxiang was without mind." The student asked, "What is a phrase that touches neither existence nor nonexistence?" The master replied, "Lotus blooms on the wide autumn waters; willow branches light in the dusk mist." Then he said: "His traces are like clouds, not easy to find; An autumn wind suddenly stirs the heart of Dongting. Again he carries the bright moon, boarding a misty boat, Briefly parting from the Jetavana grove east of the city. Good assembly, do not linger in thought— Hard to come by in this world is time. Take heed, seekers of the mystery, do not waste it; The Cao River flows forth from your own breast. O steadfast ones, do you not each hide a precious jewel in your robes, kneel on gold? How could you bear to pass days in hesitation, bowing your heads in the dust? Each should spur on body and mind, and stride straight toward the wondrous path. Call bodhisattvas your servants, hearers your attendants. Samantabhadra picks flowers for me, Manjushri fetches water. Only then can you expand your life's horizons and slightly voice your spirit's intent. If not yet so, as this mountain monk is about to leave the gate, I have a single phrase to entrust—listen well." After a long pause, he struck his staff once and said, "Utterly, do not stir."

道舊相訪，上堂。「黃葉門前路，白雲湖上山。謝君重訪及，相對各開顏。人正鬧，我方閒，更邀嶺月啟松關。然雖如是，若當宗乘，你也沒量罪過，我也沒量罪過。」

> An old friend came to visit, and the master ascended the hall. "Yellow leaves on the path before the gate, white clouds over the mountain by the lake. Thank you for coming to visit again; face to face, we both smile with joy. While others are busy and bustling, I am at leisure, and I further invite the moon over the ridge to open the pine gate. However, even so—if we speak of the ultimate teaching, you bear countless faults, and I bear countless faults."

到靈峙，為仁和尚壽，眾請上堂。月上座問：「纔舉毫端，便成流布。但恁麼去，如何得聞于未聞？」師云：「但有好風來席上，更無凡語落人間。」月云：「竹密不妨水過，山高豈礙雲飛？」師云：「今日喜得個知音。」月云：「靈山現瑞，千古騰輝去也。」師云：「領過那邊著。」乃云：「盡十方布寶華王座，坐得者名大丈夫；窮三世宣壽量法門，領得者是真豪傑。烏飛兔走，空性嘗存；鳳舞麟翔，門風獨異。少室一燈復燦，靈山二桂垂陰。喜溢天倫，輝騰佛日。少舒鄙意，用贊無疆。若欲向上提持，問取堂頭和尚。」

> Arriving at Lingzhi for Master Ren's birthday celebration, the assembly requested the abbot to give a teaching. Elder Yue of the congregation asked, "The moment I raise the tip of a brush, it becomes words. If we simply go along like this, how can we hear that which has never been heard?" The master said, "As long as a good breeze reaches our seats, no worldly talk will fall among people." Yue said, "Dense bamboo does not hinder water from flowing through; high mountains—how could they block clouds from drifting?" The master said, "Today I'm delighted to have found a kindred spirit." Yue said, "The spiritual mountain manifests its auspiciousness, shining across a thousand ages." The master said, "Take that and set it aside." Then he spoke: "The ten directions spread out as jeweled lotus thrones—whoever can sit on one is truly a great person. Throughout the three times, the Dharma gate of immeasurable life is proclaimed—whoever can receive it is a true hero. Birds fly, rabbits race, yet the nature of emptiness endures; phoenixes dance, unicorns soar, yet the style of this school stands uniquely apart. The single lamp of Shaoshi shines once again, and the twin cassia trees of the spiritual mountain cast their shade. Joy overflows in family bonds, radiance illuminates the Buddha's sun. I offer a few humble words to praise the boundless. If you wish to take it a step further, ask the abbot himself."

到勝蓮，寂明上座請為令先師無歇和尚對靈陞座。「有物先天地，無形本寂寥，能為萬象主，不逐四時凋。傅大士恁麼道，秪可抱不哭孩兒，守枯椿過日，未得轉變臨機，去來任性。所以道：欲識不遷義，須向萬物遷變處識取；欲明嘗住心，須向生死流轉中明取。他若起滅紛紜，我亦隨波逐浪，自然到處稱尊，乾坤獨步。且道：即今勝蓮法兄在何處安身立命？今古應無墜，分明在目前。」

> At the Sheng Lotus Hall, Venerable Jiming respectfully ascended the seat to give a Dharma talk in honor of his late teacher, Master Wu Xie. "The formless exists before heaven and earth, silent and utterly still; it is the master of all myriad things, never fading with the seasons. When Great Master Fu spoke thus, he was merely cradling a child who would never cry, living out his days by a withered stump—yet he had not truly mastered the art of responding to changing circumstances, nor of coming and going freely as one pleases. Therefore it is said: If you wish to understand what does not change, you must perceive it amidst the moving, changing flow of all things; if you wish to illuminate the ever-abiding mind, you must see it clearly within the turning wheel of birth and death. When others rise and perish in endless turmoil, I simply ride the waves along with them—naturally, wherever I go, I am sovereign, treading alone across heaven and earth. Now tell me: Where does our Dharma-brother Sheng Lian rest his body and establish his life? Throughout past and present, it never falters—it is clearly right here before your eyes."

修顒上人披剃，上堂。學人問：「離五欲網，出三界家，還當得奇特事也無？」師云：「我不汝欺。」學云：「恁麼則臘月蓮花又一枝也。」師云：「有眼何曾見？」僧提起坐具，云：「看看。」師云：「那有閑工夫？」學人問：「父母未生前，如何是學人本來面目？」師云：「松本青青雪裏看。」學云：「莫便是麼？」師云：「來年更有新條在。」學人問：「欲行千里，一步為初。如何最初一步？」師云：「切忌忙忙心萬里。」學云：「若然，全賴腳跟得力也。」師打，云：「眼裏更著瞳神始得。」乃云：「欲行非嘗之事，必待非嘗之人，不用安排，何須雕琢？頭上寶華冠乘時卸卻，髻中明月珠就手撒開，頂門放大光明，炤耀十方世界，直得佛國魔宮輝煌震動，修羅地獄息諍停酸，不是神通玅用，皆由當人自心功德所致。故經云：『初發心時，便成正覺。』豈俟三十二相、八十種好，垂寶蓋于空中、涌金蓮于地上，然後謂之得阿耨菩提耶？果能于念念中乘般若船、游法性海，到菩提岸、據涅槃城，提挈聖凡、莊嚴果位，則初心始得圓成，一眾全歸覆育，名大丈夫，是真佛子。」拈拄杖，云：「山僧既已說過，且道這上座有何分付？」隨卓一下，云：「內外一如方近道，嶮夷不變足驚人。」

> Senior Master Xiu'e received the precepts and shaved his head, at which the master ascended the hall. A student asked: "Having escaped the net of the five desires and left the home of the three realms, is there still any extraordinary matter to attain?" The master said: "I would not deceive you." The student said: "In that case, it's another branch of winter plum blossom." The master said: "With eyes, how could one not see?" A monk raised his sitting cloth and said: "Look, look." The master said: "Who has the leisure for that?" Another student asked: "Before our parents gave birth to us, what was our original face?" The master said: "Pines are ever green—look at them in the snow." The student said: "Is this it?" The master said: "Next year there will be even newer shoots." Another student asked: "To travel a thousand miles, one step comes first. What is that very first step?" The master said: "Take care not to rush, with your mind on a thousand miles ahead." The student said: "If so, it all depends on the strength of one's footing." The master struck him and said: "Only when you put pupils within your eyes will you get it." Then he said: "To do what is not ordinary, one must await one who is not ordinary. No need to arrange anything—why carve or polish? The jeweled crown on your head is shed in due time; the bright pearl in your topknot is scattered with a flick of the hand. From the crown of your head, great light shines forth, illuminating the worlds in all ten directions, so that Buddha-lands and demon palaces blaze and tremble alike, and asuras and hell-beings cease their quarrels and end their suffering. This is no supernatural wonder—it all arises from the merit of one's own mind. Thus the sutra says: 'At the moment of first arousing the resolve, one immediately accomplishes right awakening.' Why wait for the thirty-two marks and eighty characteristics, for jeweled canopies hanging in the sky or golden lotuses welling from the earth, before calling it the attainment of anuttara bodhi? If you can truly, in every moment, board the ship of prajna, sail the ocean of Dharma-nature, reach the shore of awakening, and enter the city of nirvana—lifting up sages and ordinary beings alike, adorning the fruit of the path—then the initial resolve is fully realized, and all beings are gathered under your shelter. Such a one is called a great hero, a true child of the Buddha." He raised his staff and said: "I, this mountain monk, have already spoken. Now tell me—what instruction does this venerable one have to give?" He struck the ground once and said: "Only when inner and outer are one do you approach the Path; unchanging whether on dangerous or level ground—that is what truly astounds."

小參。「若要說禪，山僧未曾問人借得口，你輩透青雙眼，松直棘曲，卻會分別，因甚見我舉起拄杖便如銕壁一般，茫無棲泊？只為胸中玄玅見解不曾抖擻乾淨，要得著衣喫飯，不落數量，但坐念無際，來年春又春。」

> Small instruction. “If one speaks of Chan, this mountain monk has never borrowed a mouth from anyone to ask. You folks with piercing blue eyes—pines grow straight, brambles curve—yet you still discern and distinguish. Why is it that when you see me raise my staff, it stands like an iron wall, leaving you with no place to rest? Simply because the profound and wondrous views in your minds have not been shaken clean. If you wish to wear clothes and eat meals without falling into measure and count, then simply sit and think of the boundless. When spring comes again next year—it will be spring again.”

明徹道人請上堂。學人問：「無明寔性即佛性，幻化空身即法身，因甚類之弗齊？」師云：「山僧舌頭短。」學云：「落霞與孤鶩齊飛，秋水共長天一色，因甚混則知處？」師云：「莫取人處分。」學云：「不因目前事，怎辯劫初機？」師云：「依舊草裏輥。」學人問：「如何是一印印空？」師云：「鴻飛那復辨西東？」學云：「如何是一印印水？」師云：「碧眼胡僧難下嘴。」學云：「如何是一印印泥？」師云：「十字縱橫不掛絲。」學云：「未審何人用得？」師云：「當陽隨展握，終不藉功勛。」學人問：「香嚴聞擊竹，靈雲見桃花，二人悟處還有優劣也無？」師云：「耳朵兩片皮，牙齒一具骨。」學云：「與麼則佛佛道仝也。」師云：「因甚耳不見色，眼不聞聲？」乃舉：「法眼禪師云：『三通鼓罷，簇簇上來，佛法人事一時周畢。』香山尼佛通禪師云：『山僧即不然，三通鼓罷，簇簇上來，拄杖不在，苕帚柄聊與三十。』」師云：「一人以禮樂經邦，一人以干戈戢亂，文事武備不可偏廢。然雖如是，堯舜之君猶有化在。山僧思回上古之風，汝諸人能返樸還淳也未？不然，聽取教詔好：三通鼓罷，簇簇上來，過後思量，一場特地。」

> Ascetic Mingche invited the Master to the hall. A student asked: "The true nature of ignorance is precisely Buddha-nature; the illusory empty body is precisely the Dharma-body. Why are they not considered the same?" The Master said: "The mountain monk's tongue is too short." The student said: "Falling clouds and a solitary wild goose fly together; autumn waters share one color with the vast sky. Why, when merged, do we still perceive distinctions?" The Master said: "Do not take another's measure." The student said: "Without relying on present matters, how can one discern the original state before kalpas?" The Master said: "Still rolling in the grass." Another student asked: "What is 'one seal imprinting the sky'?" The Master said: "The wild goose flies—how could one still distinguish east from west?" The student asked: "What is 'one seal imprinting water'?" The Master said: "Even the blue-eyed barbarian monk finds it hard to speak." The student asked: "What is 'one seal imprinting mud'?" The Master said: "Crossing paths in all directions, yet nothing catches on a single thread." The student said: "Who, may I ask, can use it?" The Master said: "Unfolded directly in the light of day; it never relies on merit or achievement." Another student asked: "When Xiangyan heard the striking of bamboo and Lingyun saw the peach blossoms, was there any difference in superiority or inferiority in their realizations?" The Master said: "Ears are two pieces of skin; teeth are a set of bones." The student said: "If so, then all Buddhas are identical in the Path." The Master said: "Why then do ears not see forms, and eyes not hear sounds?" Then the Master cited: "Chan Master Fayen said: 'After the three drumbeats, they gather in crowds—Dharma, Buddhism, and worldly affairs, all completed at once.' Chan Master Fotong of Xiangshan said: 'This mountain monk differs. After the three drumbeats, they gather in crowds. Since the staff is absent, the broom handle here receives thirty blows.'" The Master said: "One person uses rites and music to govern the state; another uses shields and spears to quell disorder. Civil and martial governance cannot neglect one another. Yet even so, even sage-kings like Yao and Shun still had teachings to transform. This mountain monk wishes to return to the style of high antiquity—can all of you return to simplicity and restore purity? If not, then listen to this guiding instruction: After the three drumbeats, they gather in crowds. Only afterwards, reflecting on it, one sees it was all a special affair."

上堂。「青山白雲裏人，只知青山白雲裏事。紅塵鬧市裏人，只知紅塵鬧市裏事。有一人無所不知，無處不到，不許安名立字，且道他是阿誰？」喝一喝。

> The Master ascended the hall and said, "Those dwelling among green mountains and white clouds only know the affairs of green mountains and white clouds. Those living in the bustling red dust of the city only know the affairs of the city's red dust. But there is one who knows everything, and goes everywhere, yet cannot be given a name or title. Tell me, who could this person be?" Then he gave a shout.

晚參。「當爐不避火迸，當言不避截舌，饒伊膽大如天，更須勘過了打。」

> Evening session. "Don't avoid sparks when tending the furnace; don't avoid a slit tongue when speaking the truth. Even if someone has courage as vast as the sky, they must still be examined before being struck."

瑞宗道人請上堂。學人問：「諸佛出世，為一大事因緣；祖師西來，要人見性成佛。和尚今日圖個甚麼？」師云：「意況不到。」學云：「大善知識豈無方便？」師云：「近日南湖水滿也未？」學云：「不因漁父引，爭得見波濤？」師云：「賺卻多少人？」學人問：「如何是真佛？」師云：「有眼如盲，有口如啞。」學云：「如何是真法？」師云：「以字不成，八字不是。」學云：「如何是真道？」師云：「嘗在於其中，經行及坐臥。」學人問：「蓮華未出水時如何？」師云：「看不見。」學云：「出水後時如何？」師云：「藏不得。」學云：「作何顏色？」師云：「日下三刻看。」學人問：「從上宗乘，乞師指示。」師云：「怕爛卻那？」學云：「某甲是性燥漢。」師打云：「教休不肯休，直待雨淋頭。」乃云：「衲僧家，無片段，多莽鹵，少思筭。洞庭山色兩眉青，不知慚媿和雲占。」

> A disciple named Ruizong invited the Master to give a formal talk. A student asked: "The Buddhas appear in the world for one great cause; the Patriarchs came from the West to help people see their nature and become Buddhas. What does the Master intend to do today?" The Master said: "No notion can reach it." The student said: "Surely a great teacher has some skillful means?" The Master said: "Has the water in South Lake risen lately?" The student said: "Without the fisherman's lead, how could one encounter the waves?" The Master said: "How many have been deceived?" The student asked: "What is the true Buddha?" The Master said: "Eyes that see nothing, a mouth that says nothing." The student asked: "What is the true Dharma?" The Master said: "It doesn't form the character '以', nor is it the character '八'." The student asked: "What is the true Path?" The Master said: "Always right in the midst of it — walking, standing, sitting, lying down." The student asked: "What about the lotus before it emerges from the water?" The Master said: "You can't see it." The student asked: "And after it emerges?" The Master said: "You can't hide it." The student asked: "What color is it?" The Master said: "Look at it three hours past noon." The student asked: "Please, Master, point to the essential teaching handed down from the ancients." The Master said: "Afraid it might rot?" The student said: "I’m an impatient sort." The Master hit him and said: "Told to stop, but you wouldn't — only when the rain pours down on your head will you learn." Then the Master said: "Monks of the robe have no fixed shape — often reckless, little reflection. The green hills of Dongting stand like two eyebrows, yet shamelessly we claim them along with the drifting clouds."

巨宗道人薙度訖，上堂。巨宗問：「如來頂相，菩薩難窺；大士悟門，諸天罔措。學人今日脫珍御服、著弊垢衣，未審依何法以進修？」師云：「宜依佛、法、僧住。」宗云：「可謂恩高齊華岳，澤廣勝滄溟。」師云：「此猶是讚嘆之詞。」宗云：「今日不得不然。」師云：「莫負初心好。」乃云：「道人行處，如火銷冰，事事絕毫絕釐；箭既離絃，無回返勢，處處破塵破的。十方獨步，虎驟龍驤；三界橫趨，鸞翔鳳翥。功可齊於諸聖，功不浪施；道止濟于一身，道非圓備。直得如天普蓋，廕覆千差；似地普擎，發生萬類。具如此廣大之心，行如此奇特之事。三乘權學，應念頓超；九有含生，彈指咸攝。誰是初機？誰是後學？然雖如是，且道始終端正、凡聖混融一句作麼生道？初發心先成正覺，慎行履處即真修。翻身跳出炎炎宅，大丈夫兒得自繇。」

> Grand Master Judao, having shaved his head and completed his ordination, ascended the hall. Judao asked: "The Tathāgata's crown is beyond the sight of bodhisattvas; the great being's gate of awakening stumps even the gods. This student today has shed the splendid robes of royalty and put on worn, soiled garments. Under what Dharma should I cultivate?" The Master said: "Take refuge in the Buddha, the Dharma, and the Saṅgha." Judao said: "Truly, the kindness rivals Mount Hua in height, the grace surpasses the vast oceans in breadth." The Master said: "These are but words of praise." Judao said: "Today I cannot do otherwise." The Master said: "Do not forget your original aspiration." He then proclaimed: "Where the practitioner walks is like fire melting ice—every matter utterly without trace or margin. Once the arrow leaves the string, there is no turning back; everywhere it pierces the dust and strikes the mark. Standing alone across the ten directions, like a tiger leaping, a dragon rearing; sweeping boldly through the three realms, like a phoenix soaring, a luan gliding. Their merit can match the sages, yet merit is not scattered in vain. But a Path that only benefits one body is not yet complete. Only when one becomes like the sky covering all, sheltering the myriad differences, and like the earth upholding all, giving life to every kind—only with such vast mind can one perform such extraordinary deeds. The provisional teachings of the three vehicles are instantly transcended in a single thought; all living beings in the nine realms are gathered in a snap of the fingers. Who is the beginner? Who is the advanced student? And yet, tell me: what is the phrase that makes beginning and end upright, and ordinary and sage merge as one? The first stirring of resolve already realizes perfect awakening; Where you walk with care is the true cultivation. Turn your body and leap out of the blazing house— A true man gains his freedom."

精進期，小參。「威音王已前，本無授受，各自稱尊；釋迦佛已後，遞代傳持，互相打鬨。石頭土塊，咸放光明；草根樹皮，皆承印記。若非有包刮今古、吐納宇宙底胸襟，安能倒卓須彌、平傾滄海？行一步，踐踏諸聖頂𩕳；噓一聲，鼓蕩五宗元氣。東家杓柄長，西家杓柄短，一總莫管。且道自己分上作麼商量？近時有般漢，坐繩床，稱知識，問著便努目撐眉、扣牙吐舌，保護個昭昭靈靈，以當金丹至寶。提心注目，喚作見性明心；叉手曲躬，認為從體起用。頂門迸響，名破沙盆；惡口傷人，號金剛劍。如斯見解，往往成群，真似東土衲僧，不若西天外道。還當得自己分中事麼？今日於諸大眾前，不妨舉箇現成公案。昔日僧問法眼：『如何是佛？』法眼云：『汝是慧超。』其僧從此悟入。後來雪竇頌云：『江國春風吹不起，鷓鴣啼在深花裏，三級浪高魚化龍，癡人猶戽夜塘水。』」師云：「若向事上看，雪竇不如他法眼；若向理上看，法眼不如他雪竇。冷地忽有人出眾道：『這理是甚麼所在？說事說理。』山僧合掌向道：『俊哉，俊哉！我也只要你恁麼道。』」

> During this intensive retreat period, we have a brief meeting. "Before the era of King Wēiyīn, there was no bestowing or receiving — each person simply claimed to be sovereign. After Śākyamuni Buddha, teachings were passed down generation after generation, yet people bickered and fought over them. Stones and clumps of earth all emit radiant light; grass roots and tree bark all receive the seal of approval. Unless one possesses a mind that encompasses past and present, that inhales and exhales the entire universe, how could one topple Mount Sumeru upside down or drain the vast ocean? Take a single step — treading upon the crowns of all sages; let out one sigh — stirring the vital energy of the Five Houses. 'The Eastern family's ladle handle is long, the Western family's is short' — don't bother with any of that. But tell me, what about your own share of the matter? Lately, there are fellows who sit on meditation chairs, calling themselves true teachers. When questioned, they glare with bulging eyes, grind their teeth, and wag their tongues, guarding some shining, alert quality as if it were the elixir of immortality. They fix their minds and stare intently, calling this 'seeing nature and understanding the mind.' They clasp their hands and bow, considering this 'arising of function from the essence.' When a popping sound bursts from the crown of the head, they call it 'breaking the sand bowl.' When they spew harsh words that wound others, they call it 'the vajra sword.' Such views often gather in crowds — truly, they are more like heretics from the Western Regions than Chan monks from the East. Can this be considered fulfilling one's own share of the matter? Today, before all you great assembly, let me raise an old, ready-made case. Long ago, a monk asked Fǎyǎn: 'What is Buddha?' Fǎyǎn replied: 'You are Huìchāo.' At this, the monk awakened. Later, Xuědòu composed a verse: \*Spring winds of the river realm cannot blow it away,\* \*Partridges cry deep among the flowers.\* \*Waves three stories high — the fish transforms into a dragon,\* \*Yet fools still bail out the pond at night.\*" The Master said: "If you look at this from the level of events, Xuědòu cannot compare to Fǎyǎn. If you look at it from the level of principle, Fǎyǎn cannot compare to Xuědòu. If suddenly someone steps forth from the crowd and says, 'What place is this, to speak of events and principle?' — I, this mountain monk, would press my palms together and say: 'Sharply put! Sharply put! This is precisely what I wanted you to say.'"

不違禪德壽，徒眾請上堂。學人問：「燈籠與日月齊明，露柱與虛空同壽，未審拄杖子花甲多少？」師云：「量也量不盡，筭也筭不出。」學云：「真個難思。」師云：「腳下迢迢十萬餘。」學人問：「如何是佛法的的大意？」師云：「多少人踏不著。」學云：「和尚從何而得？」師云：「直下拈來看。」學人問：「大顛禪師云：『晝夜一百八。』意旨如何？」師云：「一串穿卻。」學云：「首座扣齒三下，是漏泄家風？是酬他所問？」師亦扣齒三下。學云：「果然佛佛道仝。」師云：「也好趁出院。」學人問：「正法眼藏，八字打開；涅槃玅心，和盤托出。某甲別無諱處，和尚如何證明？」師展兩手。學云：「直是令人難搆。」師云：「有甚相謾？」學云：「一華拈出傳今古，五葉分開印大千。」師云：「可惜將我一枝佛法便與麼流將去。」乃云：「合千差，包萬有，橫遍十方；齊往來，印古今，豎窮三際。喚作讚法身語，大似錦上鋪花，胸中若非經緯分明，終是耕夫玉漏。果遇當行作者到來，山僧不惜一時分付。」豎起拂子，云：「見麼？萬人瞻仰處，遍界燦優曇。」

> An adept asked, "A paper lantern shines with the sun and moon, and a pillar lives as long as empty space. May I ask, how many cycles has the walking staff completed?" The Master said, "It cannot be measured, nor can it be calculated." The adept said, "Truly beyond thought." The Master said, "Beneath your feet, a distance of over a hundred thousand miles." Another adept asked, "What is the great meaning of the Buddhadharma?" The Master said, "How many people have failed to step on it!" The adept asked, "How did you come to obtain it, Master?" The Master said, "Take it out right now and look." Another adept asked, "Great Master Dàdiān said, 'A hundred and eight day and night.' What is the meaning?" The Master said, "String them all together with one thread." The adept asked, "When the head monk clicked his teeth three times, was he revealing the family style, or answering his question?" The Master also clicked his teeth three times. The adept said, "Indeed, all Buddhas share the same path." The Master said, "You'd better leave the assembly quickly." Another adept asked, "The treasury of the true Dharma eye is opened wide; the wonderful mind of Nirvana is offered on a platter. I have no hidden faults. How will you confirm this, Master?" The Master spread both hands. The adept said, "This truly makes it hard to grasp." The Master said, "What is there to deceive you?" The adept said, "One flower held up has been passed through the ages; five petals unfold to seal the great universe." The Master said, "What a pity that you would let my single branch of Dharma flow away like this." Then the Master spoke, saying, "Unifying all distinctions, encompassing the myriad existences, it stretches across all ten directions; uniting all comings and goings, sealing past and present, it extends through the three times. To call this praising the Dharmakāya is like adding embroidery on brocade. Unless one's heart-mind sees the pattern clearly, one remains a farmer with a jade leak. Should a true practitioner of this path arrive, I would not begrudge entrusting this all at once." The Master raised his whisk and said, "Do you see it? At the place where ten thousand people gaze up, primordial lotuses bloom all over the universe."

## 靈瑞尼祖揆符禪師語錄卷第一（終）

> Collection of Chan Master Lingrui Nizu Kuifu's Sayings, Volume 1 (End)