---
title: "介為舟禪師語錄 · 語錄"
description: "介為舟禪師語錄是清代臨濟宗高僧介為舟行舟的語錄彙編，由弟子海鹽、益證等人編纂。該書成書於清代，反映了明清之際禪宗的發展面貌與修行風尚。內容收錄了介為舟禪師的上堂法語、機鋒對答、開示警句及書信偈頌等，集中體現了其直指人心、注重實修的禪法特色，強調在日用平常中參究本來面目。作為臨濟宗的重要文獻，該語錄不僅是研究清代禪宗思想與實踐的珍貴史料，也為後世學人提供了明心見性的修行指南，在漢傳佛教語錄體系中佔有一席之地。"
url: "https://rushiwowen.co/en/r/cmgn0jx1x2flal4047tgykygz"
---

順治六年己丑二月十三日，龍池和尚送師入院，集郡檀護於十五日上堂，囑付繼住持，遂返次，檀越請陞座。僧問：「如如瑞氣曇花現，煙雨春光萬境新。如何是如菴境？」師云：「四面綠陰垂野岸。」進云：「如何是境中人？」師云：「眼卓孤峰獨足立。」進云：「如何是人中意？」師云：「奈遇知音。」進云：「三句已蒙師指示，一句無私意若何？」師云：「滿腔別調。」進云：「曇花瑞現千年秀，一葉流芳萬古春。」師云：「誰似渠儂得自由？」進云：「有意氣時添意氣，不風流處也風流。」師云：「須是作家始得。」問：「昔日世尊鹿野苑中轉四諦法輪，今辰和尚陞座，轉何法要？」師卓拄杖，云：「會麼？」進云：「恁麼大眾霑恩，學人禮拜。」師云：「照顧腳下。」僧復喝，師便打。問：「靈山拈花微笑，面面相陳；今日豎拂揚眉，心心相應。且道今古不異一句如何示人？」師云：「鍼劄不入。」進云：「恁麼則當體已超空劫外，撐天拄地絕遮攔。」師云：「猶是階下漢。」乃云：「今朝四月初一，鳥語風聲齊出，若是靈利衲僧，決不向此求覓。且道覓個什麼？不見香嚴禪師云：『一擊忘所知，更不假修持，動容揚古路，不墮悄然機。』」喝一喝，云：「又幾向聲色外威儀。參！」

> On the thirteenth day of the second month in the sixth year of the Shunzhi reign (1649), Master Longchi escorted the Teacher to the monastery. On the fifteenth day, he gathered the local patrons and ascended the hall to entrust the Teacher with the responsibility of succeeding as abbot. After returning, the patrons requested the Teacher to ascend the seat. A monk asked: "When the serene and auspicious energy manifests like the udumbara flower, and misty rain and spring light renew all realms—what is the realm of Ruan Hermitage?" The Teacher said: "Green shade on all sides drapes over the wild shore." The monk pressed: "What about the person within the realm?" The Teacher said: "Eyes fixed on a solitary peak, standing on one foot." The monk pressed further: "What about the intention within the person?" The Teacher said: "Yet meeting a true friend." The monk continued: "These three phrases have been shown by the Teacher—what about the one phrase without selfish intention?" The Teacher said: "A heart full of a different tune." The monk said: "The udumbara flower blooms auspiciously for a thousand years; a single leaf spreads fragrance through eternal spring." The Teacher said: "Who can match such freedom?" The monk said: "When there is spirit, add spirit; where there is no elegance, still be elegant." The Teacher said: "Only a true adept can do so." Another monk asked: "In the past, the World-Honored One turned the Dharma-wheel of the Four Noble Truths in the Deer Park. Today, the Teacher ascends the seat—what Dharma-essence is being turned?" The Teacher raised his staff and said: "Do you understand?" The monk replied: "Thus, the assembly receives grace. This student bows in reverence." The Teacher said: "Mind your step." The monk shouted, and the Teacher struck him. Another monk asked: "At Vulture Peak, the flower was held up and a smile was shared—face to face, it was presented. Today, the whisk is raised and eyebrows lifted—heart to heart, they correspond. Tell me, how is the phrase 'past and present are not different' shown to people?" The Teacher said: "Not even a needle can enter." The monk said: "If so, then the very substance already transcends the age of emptiness, supporting heaven and earth without obstruction." The Teacher said: "You are still one standing below the steps." The Teacher then said: "Today is the first day of the fourth month—birdsong and the sound of wind arise together. If you are a sharp-witted monk, you certainly won’t seek here. And what is it you seek? Haven’t you heard Chan Master Xiangyan say: 'With one strike, forgetting all that is known, no longer relying on cultivation; movement and expression reveal the ancient path, not falling into silent machinery.'" He gave a shout and said: "Yet again, seeking dignity beyond sound and form. Investigate!"

結制當日眾檀護請上堂。師指法座云：「人天普集，狐兔潛蹤，縱使釋迦彌勒，也須退身三步。」喝一喝，遂陞座，拈香祝聖罷，次拈香云：「此一瓣香，靈山付囑不忘，震旦金湯有賴，伏為護法宰官居士等，同圓般若種智，永固信力根深。」又拈香云：「此一瓣香，太白室親遭毒手，弁山堂卒地翻身，二十年撥草瞻風，末後飲水喫噎。今當人天眾前爇向爐中，供奉現住常州府宜興縣龍池山禹門堂上萬如微和尚，用酬法乳之恩。」斂衣就座，維那白槌云：「法筵龍象眾，當觀第一義。」問：「一條白棒當陽現，木馬橫騎海底行，如何是臨濟宗？」師云：「殺佛殺祖。」進云：「君臣五位全不失，個裡風光事事窮，如何是曹洞宗？」師云：「子承父業。」進云：「月出海門雲吐白，鳳皇橋下水流東，如何是雲門宗？」師云：「泉聲流出廣長舌。」進云：「未離兜率降皇宮，大地山河手掌中，如何是溈仰宗？」師云：「杲日當空。」進云：「野國窮通寒鵲噪，栴檀林裏透香風，如何是法眼宗？」師云：「事事無礙。」進云：「五家宗旨蒙師指，南湖個裏事如何？」師打云：「你試道看。」僧喝，師打，僧禮退。優婆夷問：「除卻三玄三要，如何是佛？」師云：「你是男？是女？」夷擬議，師打云：「忘卻了也。」進云：「如何是法？」師云：「如是你聞。」進云：「如何是僧？」師云：「禮拜著。」進云：「如何是佛、法、僧三寶？」師云：「穿衣喫飯。」進云：「除卻穿衣喫飯，請和尚道。」師打云：「你咬著一粒米也未？」夷禮拜，師云：「佛、法、僧寶，集爾現前，離心離識，淨體圓明。若然，念起緣生，瞥爾迷封萬有。與麼，還有言前薦得者麼？如無，又畫蛇添足去也。」喝一喝，復云：「臨濟大師示眾云：『赤肉團上有一無位真人，常在汝諸人面門出入，未證據者看看。』時有僧出問云：『如何是無位真人？』濟下繩床搊住，云：『道！道！』僧擬議，濟托開，云：『無位真人是什麼乾矢橛？』便歸方丈。」師云：「臨濟恁麼說話，大似好肉剜瘡。若問南湖：『如何是無位真人？』但向他道：『是什麼無位真人乾矢橛？』且道：與古人是同？是別？具眼者試分析看。」復白椎，云：「諦觀法王法，法王法如是。」下座。

> On the day of the summer retreat, the lay patrons invited the Master to ascend the Dharma seat. The Master pointed to the Dharma seat and said, "Humans and gods are gathered here; foxes and rabbits have gone into hiding. Even if Śākyamuni or Maitreya were here, they would have to step back three paces." He gave a shout, then ascended the seat. After offering incense and praying for the emperor, he took up another stick of incense and said, "This stick of incense: the spiritual mountain's entrustment is not forgotten; the land of China relies on its steadfast support. I offer it for the protecting officials, laymen, and laywomen, that together they may perfect the wisdom of prajñā, and forever deepen their roots of faith." He then took up another stick of incense and said, "This stick of incense: at Taibai's room I personally suffered a poisonous blow; at Bianshan Hall I finally turned over on the ground. For twenty years I pushed through the grass to seek the wind; in the end, I drank water and choked. Today, before the assembly of humans and gods, I burn it in the incense burner, offering it to the Venerable Wanru Wei, presently residing at Yumen Hall on Longchi Mountain in Yixing County, Changzhou Prefecture, in repayment for the kindness of the Dharma milk." He adjusted his robe and took his seat. The Weino struck the wooden block and said, "The assembly of dragons and elephants in the Dharma gathering, behold the supreme meaning!" A monk asked, "A single white staff appears in the bright sun; a wooden horse rides sideways across the ocean floor. What is the Linji school?" The Master said, "Kill the Buddha, kill the patriarchs." The monk pressed, "The five positions of sovereign and minister are all intact; within this, all phenomena are exhausted. What is the Caodong school?" The Master said, "A son inherits his father's work." The monk pressed, "The moon rises from the sea gate, clouds exhale white; beneath Phoenix Bridge, the water flows east. What is the Yunmen school?" The Master said, "The sound of the spring flows out with a vast, long tongue." The monk pressed, "Not yet descended from Tuṣita into the imperial palace, the great earth, mountains, and rivers are in the palm of the hand. What is the Guiyang school?" The Master said, "The bright sun in the empty sky." The monk pressed, "In the wild country, through poverty and prosperity, cold magpies chatter; from the sandalwood forest, a fragrant breeze penetrates. What is the Fayan school?" The Master said, "All phenomena are unobstructed." The monk pressed, "The tenets of the five schools have been pointed out by the Master; what about the matter here at Nanhu?" The Master struck him and said, "You try to speak!" The monk shouted. The Master struck him. The monk bowed and withdrew. A laywoman asked, "Apart from the three mysteries and three essentials, what is the Buddha?" The Master said, "Are you a man or a woman?" The laywoman hesitated. The Master struck her and said, "You've forgotten!" She pressed, "What is the Dharma?" The Master said, "Thus have you heard." She pressed, "What is the Saṅgha?" The Master said, "Make your bow." She pressed, "What are the Three Jewels: Buddha, Dharma, and Saṅgha?" The Master said, "Putting on clothes, eating meals." She pressed, "Apart from putting on clothes and eating meals, please, Master, speak." The Master struck her and said, "Have you even bitten a single grain of rice?" The laywoman bowed. The Master said, "The jewels of Buddha, Dharma, and Saṅgha are gathered manifest before you. Apart from mind, apart from consciousness, the pure essence is perfectly bright. If so, when thoughts arise and conditions produce, in a flash you are deludedly bound by the myriad things. So then, is there anyone here who can grasp it before words? If not, I'll go add legs to a snake." He gave a shout, then said, "Master Linji addressed the assembly, saying, 'On this lump of red flesh there is a True Person of No Rank, constantly going in and out through your face gates. Those who have not yet witnessed it, look!' At that time, a monk came forward and asked, 'What is the True Person of No Rank?' Linji got down from his seat, grabbed him, and said, 'Speak! Speak!' The monk hesitated. Linji pushed him away and said, 'What kind of dried shit stick is this True Person of No Rank?' Then he returned to his abbot's quarters." The Master said, "When Linji spoke like this, it was truly like gouging a sore on healthy flesh. If someone asked Nanhu, 'What is the True Person of No Rank?' I would just say to him, 'What kind of dried shit stick is this True Person of No Rank?' Now tell me, is this the same as the ancients, or different? Those with clear eyes, try to analyze it." He again had the wooden block struck and said, "Behold the Dharma of the Dharma King; the Dharma of the Dharma King is thus." He descended from the seat.

冬節上堂。問：「逢至小年節，大地意氣新，青山仍舊色，不改舊時人。如何是舊時人？」師拂一拂，云：「會麼？」進云：「日出方知天下曉，水流穿過院庭中。」師云：「對面底聻？」進云：「和尚證明。」師云：「證明個甚麼？」僧擬進語，師震威一喝，乃以拂召云：「大眾還會麼？欲識佛性義，當觀時節因緣，時節若至，其理自彰。且道是個什麼時節？一陽生，萬物長，世間多少守株人，惟有趙州老子不逐十二時轉。」遂擲拂子，喝一喝，下座。

> On the winter solstice, during the assembly, a question was raised: "Now that we've reached the minor new year festival, the whole world feels fresh and renewed. Yet the green mountains remain their original color, unchanged from before. So, what is meant by 'the person of old'?" The master flicked his whisk once and asked, "Do you understand?" The monk replied, "Only when the sun rises do we know the world has dawned; water flows through the courtyard." The master said, "What about the one right in front of you?" The monk responded, "The master bears witness." The master asked, "Witness to what?" As the monk prepared to speak further, the master let out a mighty shout. Then, raising his whisk, he addressed the assembly: "Do you all understand? If you wish to grasp the meaning of Buddha-nature, observe the conditions of time. When the time arrives, the truth reveals itself. Now, what kind of time is this? The yang energy begins to rise, all things grow. How many in this world cling to old ways? Only old master Zhaozhou does not follow the turning of the twelve hours." With that, he threw down his whisk, gave a shout, and stepped down from the seat.

上堂。問：「雪屋梅花，灼灼辨的，眚目不瞪，衲子難謾。秪如南湖一曲為誰宣？」師云：「山林瓦礫縱橫說，若到常情取信難。」進云：「爭奈萬籟有心聞不得？」師云：「恪。」問：「三藏教文收不到，一聲清磬廓無餘。寶座高登，將何所務？」師云：「朔風凜凜。」進云：「如何是直截提持一句？」師云：「汝屈不首。」進云：「曲為今時又作麼生？」師云：「不要你多事。」乃云：「達磨西來，直指人心，見性成佛；二祖斷臂覓心，了不可得。馬大師云：『即心即佛。』這三個老古錐恁麼為人，如釘釘木。然雖如是，未免承言者喪，滯句者迷。」驀拈拄杖，卓一卓，云：「阿呵呵！庭前柏樹子，菩提薩婆訶。」

> The Master ascended the hall. A question was asked: "In a snow-covered hut, plum blossoms blaze bright and clear. Though eyes may fail to see, a monk cannot be deceived. Yet for whom is the melody of South Lake played?" The Master said: "Forests and rubble speak in all directions, yet common minds find it hard to trust." The questioner continued: "But what of the myriad sounds that the heart cannot hear?" The Master said: "Enough." Another question: "The teachings of the Three Baskets cannot contain it; a single clear chime echoes boundlessly. Upon the high seat of the Dharma, what is to be done?" The Master said: "The north wind blows fierce and cold." The questioner pressed: "What then is the direct and immediate guiding phrase?" The Master said: "You will not bow your head." The questioner asked further: "For the sake of this present moment, what then?" The Master said: "Do not trouble with many things." Then the Master said: "When Bodhidharma came from the West, he pointed directly to the mind, to see one's nature and become a Buddha. The Second Patriarch cut off his arm seeking the mind, yet found nothing to grasp. Master Ma said: 'This very mind is Buddha.' These three old worthies taught in this way, like driving a nail into wood. Yet even so, those who cling to words lose the meaning, and those who stagnate in phrases become confused." Suddenly, he raised his staff and struck it once, saying: "Ah, ha ha! The cypress tree in the courtyard, Bodhi Svaha."

臘八，初祖開光上堂。拈拄杖卓一卓云：「大眾還知麼？今日乃雪山老子睹明星悟道成等正覺之日，謂一切眾生具有如來智慧德相，皆因妄想執著而不能證得。者老漢何似開眼說夢？眾中且道迦文未睹明星時還具眼也無？」復卓拄杖云：「且喜達磨祖師向拄杖頭上豁開眼光，爍破四天下去也。亦謂現前大眾具有如來智慧德相，皆因將心待悟，所以不能證得。證與不證且止，眾中還識祖師西來意麼？聽取一頌：昔睹明星，今見大雪，星雪光交輝，乾坤都炤徹。祖師西來意，早已言漏泄。」便下座。是日上堂時忽大雪

> On the eighth day of the twelfth month, the First Patriarch ascended the hall to deliver a Dharma talk. He lifted his staff, struck it once on the ground, and said: "Do all of you know? Today is the day when the old man from the Snowy Mountain, upon seeing the morning star, awakened to the Way and attained perfect enlightenment. It is said that all sentient beings inherently possess the wisdom and virtuous marks of the Tathāgata, yet due to deluded thoughts and attachments, they fail to realize it. How is this old man any different from speaking dreams with open eyes? Among the assembly, tell me: before Śākyamuni saw the morning star, did he already possess the eye of wisdom or not?" He struck his staff on the ground again and said: "Fortunately, Patriarch Bodhidharma opened his eye of wisdom right on the tip of this staff, illuminating and penetrating the entire world. It is also said that all of you present inherently possess the wisdom and virtuous marks of the Tathāgata, yet because you cling to the mind waiting for awakening, you fail to realize it. Whether you realize it or not, let that be for now. Among the assembly, do you understand the intention of the Patriarch's coming from the West? Listen to this verse: In the past, he saw the morning star; Today, I see the great snow. The light of star and snow intermingles, Illuminating the whole universe completely. The intention of the Patriarch's coming from the West Has long been revealed in these words." Then he descended from the seat.<note place="inline">On this day, during the Dharma talk, it suddenly began to snow heavily.</note>

新春日，諸山禪碩請上堂。問：「煙鎖龍樓玉磬浮，半岩殘雪占春眸，梅含嫩蕊拈新句，臘盡春回百草頭。如何是臘盡春回的句？」師云：「柳眼舒窺天地闊，春聲啼徹歲寒心。」進云：「與麼則萬木沾恩梅吐白，殿角風生翠竹呈。」師云：「隨境漂流漢。」進云：「學人只如是，和尚又作麼生？」師打云：「這一棒合該你喫。」問：「請問和尚：天下何以為二同？」師云：「普。」進云：「動容揚古路，不墮悄然機。」師云：「拶。」乃云：「臘盡春來，草木咸知窮底事；冰消凍解，狐蹤斷跡見流長。一任乾坤新日月，看看原只舊時人。諸仁者！還識舊時人麼？若識舊時人，且說舊時話。昔世尊說《法華》時，有七寶塔從地湧出，住在空中，於是釋迦牟尼佛以右指開七寶塔戶，出大音聲，如卻關鑰，開大城門，即時一切眾會皆見多寶如來於寶塔中坐師子座，全身不散，如入禪定。又聞其言：『善哉！善哉！釋迦牟尼佛！快說是《法華經》，我為聽是經故，而來至此。』今日諸山禪碩亦非從地涌出，亦非住在空中，於彈指頃，會集現前。」驀拈起拄杖，云：「眾中還知這個端的麼？」復卓一卓，云：「祖師心印，狀似鐵牛之機，說什麼釋迦多寶？拈來總與一串穿卻。何故？惟此一事實，餘二則非真。」便下座。

> On the first day of spring, the eminent meditation masters from various mountains requested the Master to ascend the hall. A question was asked: "Smoke veils the dragon tower, the jade chime floats; Half the cliff's lingering snow catches the eye of spring. Plums hold tender buds, composing fresh verses; When winter ends and spring returns, all plants sprout anew. What is the phrase for 'winter ends and spring returns'?" The Master said: "Willow eyes stretch wide, gazing upon heaven and earth; The voice of spring cries through the heart of enduring cold." The questioner continued: "If so, then ten thousand trees receive grace, plums burst white; Wind rises from the temple eaves, emerald bamboo appears." The Master said: "A fellow drifting with the scenery." The questioner asked: "This student only speaks thus—how does the Master respond?" The Master struck him and said: "This blow rightfully belongs to you." Another question: "May I ask the Master: How can all under heaven be united as one?" The Master said: "Universal." The questioner continued: "Movement reveals the ancient path, not falling into silent subtlety." The Master said: "Pressed." Then the Master said: "Winter ends, spring arrives—all grasses and trees know the ultimate matter; Ice melts, frost thaws—fox tracks vanish, the flowing stream appears. Let heaven and earth embrace the new sun and moon; Look closely—it is still the same person of old. Virtuous ones! Do you recognize the person of old? If you recognize the person of old, then speak the words of old. When the World-Honored One preached the Lotus Sutra, a seven-jeweled stupa emerged from the earth and remained suspended in the air. Then, Śākyamuni Buddha opened the door of the seven-jeweled stupa with his right finger, producing a great sound like the unlocking of a city gate. Instantly, the entire assembly saw Prabhūtaratna Tathāgata seated on a lion throne within the stupa, his whole body intact, as if in deep meditation. They also heard him say: 'Excellent, excellent! Śākyamuni Buddha! You have eloquently preached this Lotus Sutra. I have come here to listen to this sutra.' Today, the eminent meditation masters from various mountains have neither emerged from the earth nor remain suspended in the air—yet in the snap of a finger, you have gathered here before me." Suddenly raising his staff, he said: "Does anyone in the assembly truly understand this essence?" He struck the ground once more and said: "The mind-seal of the patriarchs is like the mechanism of an iron ox—what need is there to speak of Śākyamuni or Prabhūtaratna? When taken up, they are all strung together on one thread. Why? Because only this one matter is true—all else is not." With that, he descended from the seat.

上堂。問：「三通鼓罷，簇簇上來，佛法人事，一時周畢。秪如尼慧溫禪師云：『拄杖子不在手，苕帚柄聊與三十。』且道過在什麼處？」師打云：「賞罰分明。」進云：「犀因玩月文生角，象被雷驚花入牙。」師云：「又被風吹別調中。」僧推香几，云：「老漢是何心行？」師打云：「也須喫棒。」乃云：「看看正月初四，各各眉橫鼻豎，笙歌拶碎須彌，聲色打翻酒具，佛殿倒騎山門，鳥語惺惺分付。且道分付個什麼？我見、人見、眾生見、壽者見，個事分明本成現。既是本成現，為什又有我、人、眾生、壽者見？」喝一喝，云：「即此見聞非見聞，實無聲色可呈君。」卓拄杖，下座。

> The master ascended the hall. A question was asked: "After the third drumbeat, everyone gathers and comes forward. The Buddha's teachings and worldly affairs are all completed at once. Yet, as Zen Master Ni Huiwen said: 'When the walking stick is not in hand, I'll just give thirty strokes with the broom handle.' So, where exactly is the fault?" The master struck and said: "Rewards and punishments are clear." The questioner continued: "The rhinoceros grows horns from playing with the moon; the elephant's tusks bear patterns when startled by thunder." The master said: "Once again, the wind blows a different tune." A monk pushed the incense table and said: "Old man, what kind of mind are you operating with?" The master struck and said: "You too deserve a beating." Then the master said: "Look, it's the fourth day of the first month. Everyone's eyebrows are horizontal, noses vertical. Music and song shatter Mount Sumeru; sights and sounds overturn the wine set. The Buddha hall rides backward through the mountain gate; bird songs clearly give instructions. But what exactly are they instructing? The view of self, the view of others, the view of living beings, the view of a life span—this matter is clear, originally complete and manifest. Since it is originally complete and manifest, why then are there views of self, others, living beings, and a life span?" He shouted once and said: "This very seeing and hearing are not seeing and hearing; truly there are no sights or sounds to present to you." He struck his staff and descended from the seat.

上堂。問：「枝頭梅笑露全提，兩岸依依綠柳舒，啼鳥一聲春漏洩，請師拈出祖師機。」師云：「春風滿大地。」進云：「恁麼則清風敲竹韻，紅日綴花梢。」師云：「何處不風光？」進云：「南湖波浪從今息，大家齊唱太平歌。」師云：「更有事在。」問：「不待桃紅并柳綠，佳音早已遍皇都，萬象回春即且置，劫前一段請宣敷。」師云：「鴛鴦飛入金鍼裏，繡出雙雙上碧天。」進云：「空王殿上泥牛吼，碧玉盤中木馬嘶。」師云：「作麼生是木馬嘶的意旨？」僧喝，師云：「再喝喝看。」進云：「不勞再勘。」師云：「又與麼去也。」乃云：「聞聲悟道，見色明心，雲門大師雖能耳裏著楔、眼裏挑筋，只是不會祖師西來意。且道祖師西來意作麼生會？」喝一喝，下座。

> The Master ascended the hall. A monk asked: "The plum blossom on the branch smiles, revealing the whole truth; on both banks, the green willows stretch gracefully. A single bird's cry leaks the spring—please, Master, point out the Patriarch's essential meaning." The Master said: "The spring breeze fills the great earth." The monk pressed: "If so, then the clear breeze taps the bamboo's melody, and the red sun adorns the tips of flowers." The Master said: "Where is there not a fine view?" The monk continued: "From now on, the waves on South Lake will calm, and all together we will sing the song of peace." The Master said: "There is still more to do." Another asked: "Without waiting for peach blossoms to redden or willows to green, the good news has already spread throughout the imperial capital. Setting aside the myriad things returning to spring for now, please expound the matter before the kalpa." The Master said: "Mandarin ducks fly into the golden needle's eye, embroidering a pair soaring into the azure sky." The monk said: "On the hall of the Empty King, the clay ox bellows; on the jasper plate, the wooden horse neighs." The Master said: "What is the meaning of the wooden horse's neigh?" The monk shouted. The Master said: "Shout again and see." The monk replied: "No need for further probing." The Master said: "So you depart like this again." Then the Master said: "Hearing a sound, one awakens to the Way; seeing a form, the mind becomes clear. Although Master Yunmen could drive a wedge into the ear and pick a tendon from the eye, he still did not understand the Patriarch's meaning in coming from the West. So tell me, how should one understand the Patriarch's meaning in coming from the West?" He gave a shout and descended from the seat.

豁然維那請上堂。問：「拈出少林無孔笛，等閒吹出大家知。且道誰是知音？」師云：「囫圇吞吐三千界。」進云：「知音不在頻頻舉，達者須教暗裡驚。」師云：「倒卓須彌任意行。」進云：「恁麼熊耳山前金鳳舞，如菴堂上玉雞啼。」師云：「誰是知音？」僧喝，師便打。乃拈起拄杖，云：「南湖拄杖子𨁝跳上三十三天，築著帝釋鼻孔，將東海鯉魚打一棒，雨似盆傾。」復卓一卓，云：「仍教雲收霧卷，依舊杲日當空，盡十方世界，若草、若木，若僧、若俗，若男、若女，若長、若幼，無不盡知盡見。所以，單提獨弄，只貴眼親手辦；正按旁提，須是作者方知。幾許言前取證，那容句外明機？還他過量人，始行過量事。且道：作麼生是過量事？」良久云：「雲有出山勢，水無投澗聲。」

> The Head Monk Huoran invited the Master to ascend the hall. A monk asked, “The flute without holes from Shaolin is picked up, and with ease, its sound is known to all. So tell me, who is the one who truly understands its music?” The Master said, “Swallowing and spitting out the three thousand realms in one gulp.” The monk pressed, “The one who understands the music does not need it played repeatedly; the awakened one is startled in the dark.” The Master said, “Turning Mount Sumeru upside down, he walks as he pleases.” The monk continued, “Thus, before Mount Xiong’er, the golden phoenix dances; in the hall of Ruan Temple, the jade rooster crows.” The Master said, “Who is the one who truly understands?” The monk shouted, and the Master immediately struck him. Then, raising his staff, the Master said, “The staff from Nanhu leaps up to the Heaven of Thirty-Three, strikes the nose of Indra, gives a blow to the carp of the Eastern Sea, and rain pours down like overturned basins.” He planted his staff firmly once more and said, “Yet it also teaches the clouds to disperse and the fog to clear, leaving the bright sun shining in the sky as before. Throughout the ten directions, whether grass or trees, monks or laypeople, men or women, old or young—all see and know completely. Therefore, to wield it alone, one must value direct seeing and personal realization; to apply it rightly or point from the side, only a true practitioner can understand. How many seek proof in words? Who can grasp the meaning beyond phrases? Only those of surpassing capacity can accomplish surpassing deeds. So tell me: what is a surpassing deed?” After a long pause, he said, “Clouds have the momentum to leave the mountains; water makes no sound as it enters the stream.”

元宵解制，董耀庭、姚公掄二居士領眾請上堂。問：「結制、解制即不問，如何是和尚為人處？」師便棒。進云：「還有不費婆心者麼？」師云：「現成受用。」進云：「恁麼則家家有路透長安。」師云：「腳跟下一句作麼生道？」僧便喝，師云：「合取狗口。」乃云：「去年十月十五日，諸方盡起模畫樣，謂之結制；今年正月十五日，處處瓦解冰消，謂之解制。結時，將眼、耳、鼻、舌、身、意縛作一團，拋入大冶紅爐，朝鍛暮煉，煉得冰消瓦解；及至解時，把八萬四千毛孔等閒撒開，一時放光現瑞，天雨四花、地搖六震，鳥語風聲齊音演唱五根、五力、七菩提分、八聖道分，令見者、聞者、聽者、受者、喜者、怒者各各踴躍歡喜，曠劫無明當下灰空，頓教一肩擔荷，直入千峰萬峰，眼徹四大海、腳踢五須彌，十字街頭縱橫無礙，笙歌叢裡任意優游。且道：不動腳跟一句又作麼生？」遂卓拄杖，云：「舉頭天外看，誰是我般人？」便下座。

上堂。「情生智隔，念別差殊。所以，動靜乖張，閒忙得失，而不能澄清絕點。是故，道不屬知，知乃眾禍之門；心必由悟，悟乃迷源之本。知本無方，道從何立？」喝一喝，便下座。

上堂。豎起拂，云：「山僧拂子頭上放大寶光，演說無量妙義，為汝諸人一音證據了也。」復揮一揮，云：「假爾再運神通，鼓陣卒風暴雨，一時大地平沉，虛空粉碎。正恁麼時，作麼生迴避得去？看看，各自眉毛還在眼上麼？」良久云：「不是久經風浪者，難將大海作家鄉。」卓拄杖，下座。

觀察黃公百日之辰，孝子復仲請對靈陞座。僧問：「向上全提，當陽剖露，即今薦親一句請師酬唱。」師云：「大眾證明。」進云：「恁麼則覿體迥超生死外，人間天上任逍遙。」師云：「且道黃老居士在什麼處？」進云：「森羅萬象齊稽首。」師云：「森羅萬象且置，畢竟黃老居士面目在什麼處？」僧呈坐具，云：「有意氣時添意氣，不風流處也風流。」師云：「切莫隨他轉。」乃卓拄杖，喝一喝，云：「大眾還會麼？昔日釋迦老子離兜率、降皇宮、出母胎，說法度人，即此一喝。秪如我護法闇齋黃老居士出母胎、離襁褓，身長力大，知言識禮，學儒學佛，至於位及天垣，言政諫給，勒回風行，八閩掉臂，聲頌匡廬，掛冠林下，穩坐七十餘年，名不易節，金湯無倦，亦知即此一喝也。」又喝一喝，云：「這一喝，昔我天童密雲師翁曾在太白峰頭招手，居士向長水岸畔點頭，幸我師翁拽杖乘風一葉拋泊於此，與老居士把手同行，入理深譚，舉個話頭，令參句：萬法歸一，一歸何處？雖然與麼，聞此一喝，頓放八識田中亦沒交涉。」又喝，云：「者一喝，即我現住荊溪龍池山本師和尚，與老居士道契三十餘年，始於桐月菴中說家裏話，後向曹山頂上起模畫樣，拽動四海衲子，一段瞻光有賴。然我本師訊別一棹，禹門院裡掀翻祖翁窠窟，耕熟現前田地，雖千里同風，猶未休道義之交。故於己丑春，駕沒底船，泛桃花浪，得得到此，欲與老居士重結般若緣。雖則面面相看，眼眼相覷，爭奈未與親口道破這一喝在。」又喝，云：「此一喝，自山僧到滮湖以來，三經寒暑，數次往還，常與促膝相談，或熱言冷語，或倒腹傾腸，惟商此一喝，更不談餘。又謂：自幼究心於此事，恨未得㘞地一聲，是為苦耳。山僧有個末後句子，正欲叮嚀，不料居士恁麼趁快撩起便行，倏忽百日竟辰，令公子抱孝踴泣，難報慈誨之恩，命山僧陞此座，特為老居士指個安樂法門。若也如斯會得，即此一喝、三喝、四喝、八百千萬億喝，亦不離此一喝；即此一喝，分身百億，遍布十方，塵說、剎說、無邊說，亦不曾說著一字。如斯方始會得一喝不作一喝用。」驀拈拄杖，云：「眾中還見麼？且喜黃老居士來也，卻在山僧拄杖頭上踴躍騰空，揚聲大叫，云：『南湖長老不合恁麼鼓唇饒舌，將老夫生平事業一一盡情狼籍，致使老夫胸中瓦解冰消，端居毘盧頂上，優遊自在。』」遽喝云：「適纔黃老居士恁麼直下承當，卻被山僧一喝默爾，杜口結舌。且道：山僧與麼覿面相呈，為復是神通妙用？為復是法爾如然？現前大眾還知黃老居士安身立命處麼？即此身心現塵剎，歸元何處不風流？」卓拄杖，下座。