---
title: "介為舟禪師語錄 · 住都門西瓦廠普濟禪院語錄"
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/cmgn0jx1x2flbl404hsfgf5hq"
---

### 住都門西瓦廠普濟禪院語錄

> Recorded Sayings from Puji Chan Monastery at West Tile Factory in the Capital

師於順治十四年三月二十四日，受院主覺幻純公暨眾護法宰官、居士等恭請結制開堂。師至法座前云：「瞻之在前，七縱八橫；仰之彌高，頭正尾正。黧奴白牯掀眉，須彌燈王眨眼，不須眉毛挂劍，早已血濺梵天。且道新普濟如何施設？」喝一喝，遂陞座，拈香云：「此一瓣香，根歷磐石，葉覆千秋，伏惟當今皇帝聖躬萬歲萬萬歲。」次拈香云：「此一瓣香，位列天星，名標帝極，奉為滿朝文武、概國公卿，并及現前護法宰官、居士等，伏願股肱帝祚恒新，永作法門墻塹。」又拈香云：「此一瓣香，把手牽人難行，惟人自肯方親。常言道：『冤有頭，債有主。』今日人天眾前共證酬償，此乃第二回拈出，奉供現住江南常州府宜興縣龍池山禹門堂上傳曹溪正脈第三十五世本師萬如微和尚，用酬法乳之恩。」乃就座，上首白槌云：「法筵龍象眾，當觀第一義。」師豎拂云：「不打鬧市門前鼓，單提獨弄截流機。眾中還有句下知宗、言前取快者麼？」僧問：「濟宗爐韝，盛京重開，四海英靈咸集此會，和尚且如何鍛煉？」師打云：「一棒一條痕。」進云：「莫便是和尚為人處麼？」師云：「闍黎還薦取麼？」進云：「頂門具眼方堪曉，耀古騰今達者知。」師便喝。進云：「萬鍛爐中鐵蒺藜，佛祖當塗不讓伊。」師云：「好個消息。」僧禮退。問：「法幢初豎，選佛場開，四眾瞻仰，未審說何法要？」師云：「杲日當空。」進云：「四壁盈虛關不住，滿堂盡是法雲飛。」師云：「眼橫鼻塞。」僧喝，師云：「者一喝是何意旨？」進云：「除卻萬年天子貴，秪有當朝宰相尊。」師云：「也須照顧自己。」僧禮退。問：「古德云：『欲行千里，一步為初。』如何是最初一步？」師踏足云：「會麼？」進云：「如何是向上一著？」師卓拄杖。進云：「如何是末後一句？」師云：「劄。」進云：「恁麼則天上有星皆拱北，海內無針不指南。」師云：「且道腳跟下一句又作麼生？」僧便喝，師云：「好一喝。」士問：「弟子打鼓，和尚上堂，且道有拄杖也無？」師云：「汝不識痛癢。」進云：「如何是聲前末後句？」師云：「今朝三月二十四。」進云：「如何是賓中主？」師云：「不答你。」進云：「如何是主中賓？」師云：「禮拜著。」進云：「如何是主中主？」師便喝，進云：「如何是賓中賓？」師云：「門外漢。」進云：「如何是和尚真正佛法？」師云：「汝不是其人。」士便喝，師云：「者一喝落在甚麼處？」士噓一噓，師云：「弄精魂漢。」師乃卓拄杖，云：「若便恁麼擔當，已是落二落三，更要第二杓惡水。所以，道本無言，因言顯道，故爾言言見諦，句句歸宗。如若倚他門戶，隨語生解，情存境觸，頭出頭沒，輪迴生死，作麼生得自由自在去？所以，古人參叩，師承有據，眼目清正，見識穩密，堪作人天模範。而入門便棒便喝，正要你心光發燄、性海揚波、智天麗日，如幽谷無聲，遂至斯響；洪鐘虡受，叩無不應。方乃頭頭得妙、處處全彰。豈可以一言而語其優劣者哉？若不如斯，縱使諸子百家熟背，三乘、十二分教精通，千七百則葛藤橫嚼豎咬，忽遇著個本色作家，不消拄杖子一撥，便乃渾身汗下，眼目定動，要個字腳也摸索不著。可見眼見耳聞的，到者裡總用不得。畢竟作麼生？」復卓拄杖，云：「惟此一事實，餘二則非真。」謝詞不錄復舉：「僧問南院：『日月交謝，寒暑迭遷，如何是不涉寒暑者？』院云：『紫羅抹額繡裙腰。』僧云：『向上之機今已曉，中下之流如何解會？』院云：『炭庫裡藏身。』」師云：「南院是個作家，善辨來機，者僧未免就地活埋。然雖如是，南院猶未會末後句在。今日有問普濟：『日月交謝，寒暑迭遷，如何是不涉寒暑者？』向他道：『歷歷分明。』院云：『紫羅抹額繡裙腰。』」師云：「春花鋪地錦，迷悟許多人。又謂：『向上之機今已曉，中下之流如何解會？』」師云：「欠少個什麼？院云：『炭庫裡藏身。』」師云：「太煞分明。大眾！山僧與麼批判，還有道得末後句的麼？如無，普濟自道去也。」喝一喝，下座。

> On the twenty-fourth day of the third month in the fourteenth year of the Shunzhi reign, the Master was respectfully invited by the abbot, Juehuan Chungong, along with the lay patrons, officials, and devotees to open the summer retreat and ascend the teaching seat. The Master approached the Dharma seat and said: “Look ahead—seven verticals and eight horizontals; gaze upward—head straight, tail straight. The dark ox and white calf raise their brows; the Lamp King of Mount Sumeru blinks. No need to hang a sword from the eyebrows—blood has already splattered the Brahma heavens. Now, how shall this new Puji proceed?” He gave a shout, then ascended the seat. Lifting incense, he said: “This single stick of incense, its roots deep in solid rock, its leaves covering a thousand autumns, is offered for the eternal longevity of the present emperor.” He lifted incense again: “This single stick of incense, ranked among celestial stars, named in the imperial register, is offered for all civil and military officials of the court, the noble lords of the land, and the present lay patrons, officials, and devotees, wishing that they may forever be the pillars of the imperial throne and the protective walls of the Dharma gate.” He lifted incense once more: “This single stick of incense—taking someone’s hand is difficult; only when one is willing does intimacy arise. As the saying goes: ‘Every grievance has its source; every debt has its creditor.’ Today, before the assembly of humans and devas, we bear witness to the repayment. This is the second time it is lifted, offered to my present teacher, the Venerable Wanru Wei, of the Yumen Hall on Longchi Mountain in Yixing County, Changzhou Prefecture, Jiangnan, the thirty-fifth generation transmitter of the true lineage from Caoxi, in gratitude for the nourishment of the Dharma milk.” Then he took his seat. The head monk struck the wooden block and said: “Assembly of dragons and elephants on the Dharma seat, behold the supreme meaning!” The Master raised his whisk and said: “Not beating the drum before the bustling market gate, alone I wield the device that cuts off the flow. Is there anyone in the assembly who understands within the phrase and finds liberation before words?” A monk asked: “The furnace of the Linji school is reopened here in Shengjing; the heroic spirits from all four seas gather at this assembly. How will the Master temper them?” The Master struck him and said: “One stroke, one mark.” The monk pressed: “Is this the Master’s way of guiding people?” The Master said: “Do you, venerable one, still perceive it?” The monk said: “Only with an eye on the crown of the head can one understand; those who attain know it illuminates the ancient and soars through the present.” The Master shouted. The monk said: “In the furnace tempered ten thousand times, an iron caltrop—even buddhas and patriarchs on the road do not yield to it.” The Master said: “A fine message.” The monk bowed and withdrew. Another asked: “The Dharma banner is first raised; the hall for selecting buddhas is opened. The fourfold assembly gazes with reverence. What essential Dharma will be expounded?” The Master said: “The bright sun in the sky.” The monk said: “The four walls cannot contain fullness and emptiness; the entire hall is filled with flying Dharma clouds.” The Master said: “Eyes horizontal, nose blocked.” The monk shouted. The Master said: “What is the meaning of this shout?” The monk said: “Apart from the exalted Son of Heaven of ten thousand years, only the prime minister of the present court is honored.” The Master said: “You must still take care of yourself.” The monk bowed and withdrew. Another asked: “An ancient worthy said: ‘To travel a thousand miles, the first step is the beginning.’ What is the very first step?” The Master stamped his foot and said: “Do you understand?” The monk said: “What is the ultimate matter?” The Master thumped his staff. The monk said: “What is the final phrase?” The Master said: “Stab.” The monk said: “If so, then all stars in the sky revolve around the North Star; no needle within the seas fails to point south.” The Master said: “Now, what about the phrase beneath your heels?” The monk shouted. The Master said: “A fine shout.” A layperson asked: “This disciple beats the drum; the Master ascends the seat. Now, does he have a staff or not?” The Master said: “You don’t know pain or itch.” The layperson said: “What is the phrase before sound and after the end?” The Master said: “Today is the twenty-fourth day of the third month.” The layperson said: “What is the guest within the host?” The Master said: “I won’t answer you.” The layperson said: “What is the host within the guest?” The Master said: “Bow down.” The layperson said: “What is the host within the host?” The Master shouted. The layperson said: “What is the guest within the guest?” The Master said: “An outsider.” The layperson said: “What is the Master’s true Dharma?” The Master said: “You are not the one for it.” The layperson shouted. The Master said: “Where does this shout land?” The layperson made a “hiss” sound. The Master said: “A fellow playing with spirits.” The Master then thumped his staff and said: “If you take it up like this, you’ve already fallen to the second or third level, and still want a second ladle of foul water. Therefore, the Way is originally wordless; words are used to reveal the Way. Thus, every word reveals the truth; every phrase returns to the source. If you rely on others’ doorways, generate understanding based on speech, cling to emotions and objects, bobbing up and down, revolving in birth and death—how can you attain freedom and ease? Therefore, when the ancients inquired and studied, they had a basis in their teacher’s transmission, clear and correct vision, steady and precise insight, worthy of being models for humans and devas. And at the entrance, they were immediately struck or shouted—precisely to make your mind-light flare up, your nature-ocean surge, your wisdom-sun shine bright. Like a silent valley that produces such echoes; like a great bell on its stand, responding to every strike. Only then is every detail wondrous, every place fully revealed. How can one use a single word to speak of superiority or inferiority? If it is not like this, even if you memorize all the philosophers and hundred schools, master the Three Vehicles and twelve divisions of the teachings, chew through the seventeen hundred tangled vines horizontally and vertically—if you suddenly meet a genuine adept, without even needing a flick of his staff, you’ll break into a full-body sweat, your eyes fixed and darting, unable to find even a single word. Clearly, what is seen with the eyes and heard with the ears is of no use here. After all, what then?” He thumped his staff again and said: “Only this one matter is true; the rest is not real.”<note place="inline">Words of thanks omitted.</note> He then brought up a case: “A monk asked Nanyuan: ‘The sun and moon alternate; cold and heat succeed each other. What is that which does not involve cold or heat?’ Nanyuan said: ‘A purple headband and an embroidered skirt.’ The monk said: ‘The ultimate device is now understood; how can those of middling and lower capacity comprehend it?’ Nanyuan said: ‘Hiding in the charcoal storeroom.’” The Master said: “Nanyuan was a genuine adept, skilled at discerning the visitor’s capacity. This monk, however, ended up buried alive on the spot. Even so, Nanyuan still hadn’t understood the final phrase. If someone today asked Puji: ‘The sun and moon alternate; cold and heat succeed each other. What is that which does not involve cold or heat?’ I would tell him: ‘Clearly distinct.’ Nanyuan said: ‘A purple headband and an embroidered skirt.’” The Master said: “Spring flowers spread like brocade, bewildering and awakening many. Again: ‘The ultimate device is now understood; how can those of middling and lower capacity comprehend it?’” The Master said: “What is lacking?” Nanyuan said: “Hiding in the charcoal storeroom.” The Master said: “Too utterly clear. Assembly! With such criticism from this mountain monk, is there anyone who can speak the final phrase? If not, Puji will speak it himself.” He gave a shout and descended from the seat.

孔雀佛大悲準提菩薩開光，上堂。問：「請問和尚：這三個老古錐未入紅爐已前，畢竟喚作什麼？」師云：「蚤已安名了也。」進云：「畢竟如何？」師云：「孔雀明王。」進云：「簷前瑞氣騰霄漢，歷歷分明作者知。」師云：「爭奈旁觀者親。」問：「大悲菩薩現千手眼，覆被群生，秪如今日所點者是那一隻眼？」師云：「瞎。」進云：「若是這一隻眼，昔本不閉，今亦不開，用點作麼？」師云：「照天照地。」進云：「恁麼則當陽點出摩醯眼，劈破根塵及第空。」師云：「照顧眉毛。」問：「刻雕眾像，須憑良匠之工，秪如斤斧未運時，大悲手眼在什麼處？」師云：「從來不借他人力。」進云：「本色現成，乞師點眼。」師云：「點眼了也。」進云：「我見燈明佛，本光瑞如此。」便禮拜。師云：「猶是第二頭事。」乃以拄杖指像云：「你看者三個沒量大人，各各具大人相，一時現形變相，三頭六臂，手擎日月，鑑天鑑地，乃至張弓架箭，揮智慧刃，佩符印輪，具摩醯眼，擎山執杵，入佛入魔，無論貧富貴賤、羅剎鬼國，遂求即應，雖各具無量威德、自在神變，終不免山僧拄杖子為伊點出佛眼、法眼、慧眼、天眼、肉眼，一時共見十方世界森羅萬象，至於草木叢林立地成佛去也。諸仁者！須信自性立地成佛，切莫向外馳求。汝若起一念向外馳求心，即一棒打折你驢腰。」

> The Great Compassionate Cundi Bodhisattva, also known as the Peacock Buddha, was consecrated. The master ascended the hall. A monk asked, "Venerable Master, before these three ancient ones entered the furnace of refinement, what were they ultimately called?" The master said, "They have long been given a name." The monk pressed, "What is it, ultimately?" The master said, "The Peacock Wisdom King." The monk said, "Auspicious energy rises from the eaves to the heavens, clearly known by those who understand." The master said, "But bystanders see it even more clearly." A monk asked, "The Great Compassion Bodhisattva manifests a thousand hands and eyes to shelter all beings. Which eye is being anointed today?" The master said, "The blind one." The monk asked, "If it's this eye, it was never closed in the past and is not opened now. Why anoint it?" The master said, "To illuminate heaven and earth." The monk said, "Then the sun-like eye is revealed in full light, shattering sense faculties and objects, and realizing emptiness." The master said, "Mind your own eyebrows." A monk asked, "To carve many images, one relies on a skilled craftsman. But before the axe and chisel are applied, where are the Great Compassion's hands and eyes?" The master said, "They have never borrowed another's strength." The monk said, "Inherent and complete, please, Master, dot the eye." The master said, "The eye is dotted." The monk said, "I see the Buddha of Lamp Brightness; his fundamental light and auspicious signs are just like this." Then he bowed. The master said, "That is still a secondary matter." Then, pointing his staff at the image, he said, "Look at these three immeasurably great beings, each possessing the marks of a great one, simultaneously manifesting transformed forms—three heads and six arms, hands holding the sun and moon, reflecting heaven and earth, even drawing bows and setting arrows, wielding the sword of wisdom, wearing talismans and seals, possessing the sun-like eye, lifting mountains and holding vajras, entering both Buddha and demon realms, responding to all pleas regardless of wealth, status, poverty, or even from the realms of rakshasas and ghosts. Though each possesses immeasurable majestic virtue and sovereign spiritual transformations, they still cannot avoid this mountain monk's staff dotting for them the Buddha-eye, Dharma-eye, Wisdom-eye, Divine-eye, and Flesh-eye, so that all together see the ten directions, the myriad phenomena of the universe, down to every plant, tree, and thicket, all standing right there and attaining Buddhahood. Good people! You must believe that your own nature attains Buddhahood right here. Do not seek outwardly. If you give rise to a single thought of seeking outwardly, I will break your donkey's back with one blow of my staff."

上堂。師云：「末後拈花，迦葉打失鼻孔；九年面壁，神光失卻眉毛。者一隊老古錐，雖與東西為則，仔細檢點將來，兩個五百共成一串，直至而今分疏不下。眾中莫有分疏得者麼？如無，普濟更與分疏去也。東勝神洲與西牛賀洲斫額，南贍部洲撫掌呵呵大笑，北俱盧洲搥胸助哀。何故？正所謂喜怒哀樂之未發，發而皆中節。且道是中何節聻？今朝四月初五，一時敲鐘擊鼓，及至雲集，向前佛法一些沒有。既無一些子佛法，汝諸人眼見耳聞的又作麼生？咄！」

> The master ascended the hall and said: "When the Buddha held up the flower at the end, Mahākāśyapa lost his nose; after nine years facing the wall, Shenguang lost his eyebrows. This group of old blunt chisels, though they set examples for east and west, upon careful examination, two halves make a whole, and even now it cannot be sorted out clearly. Is there anyone in the assembly who can sort it out? If not, Puji will sort it out for you. In the Eastern Continent, they strike their foreheads; in the Southern Continent, they clap their hands and laugh heartily; in the Western Continent, they pound their chests and join in sorrow. Why is this? It is precisely what is called: before joy, anger, sorrow, and pleasure are expressed, they are already in harmony; when expressed, they all hit the mark. But tell me, what mark is this? Today is the fifth day of the fourth month. For a while, bells are rung and drums are struck, but when everyone gathers, there is not a bit of Dharma to be found. Since there is not a bit of Dharma, what do you make of what you see with your eyes and hear with your ears? Bah!"

浴佛日放生，上堂。問：「世尊初生，分手一指，且道明甚麼邊事？」師云：「眉毛上見數。」進云：「末後拈花與最初一指，是同？是別？」師云：「也須領略。」進云：「佛真法身猶若虛空，和尚今日作麼生浴？」師云：「橫按莫邪全正令。」進云：「恁麼則水底有天藏世界，無邊風月挂長空去也。」師云：「也須喫棒。」問：「未離兜率，已降皇宮；未出母胎，說法已竟。因甚猶用者一杓惡水？」師云：「亦是自取。」進云：「秪如雲門一棒打殺，餧卻狗子。又作麼生？」師云：「奈汝不知痛癢。」進云：「和尚還識痛癢麼？」師云：「汝不是其人。」進云：「和尚也須三十棒。」師云：「且道山僧過在甚麼處？」僧喝，師云：「汝卻不知。」問：「昔本不生，今亦不滅，既是不生不滅，為甚又有降誕之辰？」師云：「頭正尾正。」進云：「垂絲千尺鉤還曲，利物應知語帶悲。」師云：「汝還知麼？」僧擬進語，師云：「卻較些子。」進云：「自有一雙窮相手，不妨隨處舞三臺。」師云：「點即不到。」乃云：「還有問話者麼？直饒問得海水騰波、虛空粉碎，要與衲僧分上毫沒交涉。眾中還知麼？今日有個沒面目漢從空降下，脫體風流，赤條條地，金盆捧足，九龍吐沐，指天指地，獨稱其尊，目顧周行去也。非但大地瞻光，乃至情與無情、水陸空行，咸沾恩化，為甚雲門又要一棒打殺，貴圖天下太平？所以為人須為徹，殺人須見血。普濟今日路見不平，要與雲門討個斷決。莫有拔劍相助者麼？普濟恁麼，是為人？是不為人？若分別得出，許你親見雲門、釋迦；若分別不出，且喫普濟三十棒，一棒也不較多。」良久云：「莫將閑學解，埋沒祖師心。」

> On the Buddha Bathing Day, during the release of life, the Master ascended the hall. A monk asked: "When the World-Honored One was first born, he raised one finger. What does this point to?" The Master said: "You can see it on your eyebrows." The monk pressed: "Is the final flower-picking the same as or different from the initial finger-raising?" The Master said: "You should still understand it." The monk said: "The true Dharma-body of the Buddha is like empty space. How will the Master bathe it today?" The Master said: "Holding the sword sideways, the command is fully upright." The monk said: "If so, then beneath the water lies a world hidden in heaven, and boundless wind and moon hang in the vast sky." The Master said: "You still deserve a beating." A monk asked: "Before leaving Tusita Heaven, he had already descended to the royal palace; before leaving his mother's womb, his teaching was already complete. Why then is this ladle of foul water still needed?" The Master said: "That too is self-inflicted." The monk said: "What about when Yunmen said he would beat him to death and feed him to the dogs? How is that?" The Master said: "It's a pity you don't know pain or itch." The monk said: "Does the Master know pain or itch?" The Master said: "You are not that person." The monk said: "The Master also deserves thirty blows." The Master said: "Tell me, where is this mountain monk at fault?" The monk shouted. The Master said: "You simply don't know." A monk asked: "Originally unborn, now also undying. Since it is unborn and undying, why is there still a day of birth?" The Master said: "The head is upright, the tail is upright." The monk said: "A thousand-foot fishing line hangs curved, benefiting beings with words tinged with sorrow." The Master said: "Do you still understand?" The monk prepared to speak further. The Master said: "That's a bit closer." The monk said: "I have a pair of poor hands, yet I can dance the three platforms anywhere." The Master said: "You point, but you don't arrive." The Master then said: "Is there anyone else with a question? Even if you ask until the sea water churns and empty space shatters, it still has nothing to do with the monk's business. Does anyone in the assembly understand? Today, a faceless fellow descended from the sky, utterly free and unrestrained, completely naked. A golden basin held his feet, nine dragons bathed him. Pointing to heaven and earth, he alone claimed his dignity, then looked around and left. Not only did the great earth behold his light, but all sentient and non-sentient beings, in water, land, and sky, received his grace. So why did Yunmen want to beat him to death with one blow, seeking peace under heaven? Therefore, helping someone must be thorough; killing someone must draw blood. Today, Puji, seeing injustice on the road, wants to settle this with Yunmen. Is there anyone who will draw their sword to help? Puji acting like this—is it helping others or not? If you can distinguish this, I'll allow you to personally meet Yunmen and Shakyamuni. If you cannot distinguish it, then take Puji's thirty blows—not a single blow more or less." After a pause, he said: "Do not bury the Ancestors' mind with idle intellectual understanding."

上堂。問：「祖幟高標於普濟，法幢大建於金臺，即今七眾齊臨，未審示何三昧？」師打云：「令不虛行。」進云：「棒頭傾出千秋月，獨照乾坤萬古明。」師云：「普天風月人猶在。」進云：「滔滔一派滹沱水，直到都門湧雪濤。」師云：「也須打濕袈裟角。」問：「文殊是七佛之師，為甚出女子定不得？」師云：「疑殺人。」進云：「罔明乃下方菩薩，為何出得女子定？」師云：「卻較些子。」進云：「女子入定，明甚麼邊事？」師云：「眼睛壁立直。」進云：「世尊坐觀成敗，意旨如何？」師云：「牙齒一具骨。」進云：「謝師答話。」師云：「也須薦取始得。」乃云：「今朝四月十五，諸人切莫莽鹵，普濟院裏打鼓撞鐘，正陽門外揚塵簸土。忽然撞著李鬍子，驀面一唾，云：『元來是你。你若起一念，俗見、僧見、法見、佛見，閻羅王即來取你性命去也；你若不起一毫，俗見、僧見、法見、佛見，閻羅王亦來取你性命。』畢竟如何聻？無風荷葉動，必定有魚行。」復舉：「盤山寶積禪師一日因市肆行，見客買豬肉，曰：『將精底割一斤來。』屠家放下刀，叉手曰：『長史，那一塊不是精底？』寶積當下大悟。所以，大丈夫漢聞恁般話，便乃發露本地風光，如從萬丈深坑跳出，一肩擔荷去也。現前莫有更較寶積一籌者麼？嗄？相逢盡道休官好，林下何曾見一人？」便下座。

上堂。士問：「不與萬法為侶者是什麼人？」師云：「十字街頭眼卓朔。」進云：「弟子則不然。」師云：「你又作麼生？」進云：「手長衫袖短。」師打云：「果然。」問：「但有言說，都無實義；默然杜口，亦非真諦。去此二途，請師直指。」師云：「普濟菴前剎竿子。」進云：「恁麼則言句了也。」師云：「草木不借春風力，到處花香盡可知。」進云：「可謂拂子頭邊施雨露，草木瓦礫盡翻身去也。」師云：「也須識自始得。」士問：「夏景連天熱，鮮花遍地開。花開花卸，請問和尚：卸在什麼處？」師云：「眼裏緇素，泥人墮淚。」士云：「四大分張又作麼生？」師云：「四大分張，猶是外頭事，如何是你家裏事？」士云：「兩頭掐斷。」師云：「中間又作麼生？」士喝，師打云：「卻原不知。」乃云：「昔日大慧禪師因見老宿上堂，云：『我在老師會中得個末後句，不免布施大眾。』良久云：『不與萬法為侶者是甚麼人？待汝一口吸盡西江水，即向汝道。』便下座。大慧云：『山僧即不然，我在老師會中得個末後句，不免舉似大眾。』便下座。」師云：「大眾還知大慧、老宿末後句麼？直饒二老一鼻孔出氣，要且同條生、不同條死。普濟則又不然，我在江南老師會中得個末後句，一時拋向正陽門外去也，待五鳳樓點頭，即向你道。」便下座。

上堂。問：「夜來風雨聲，花落知多少？請問和尚，畢竟是多少？」師云：「紅塵堆裏撒珍珠。」進云：「恁麼則雪山片片藏蹤跡。」師云：「依舊天晴日頭出，雨落階前濕忽雨復晴。」進云：「杲日當空曜古今。」師云：「為甚卻有一點照不著？」問：「昔日興化打擯維那，未審過在什麼處？」師云：「更與你一頓。」進云：「恁麼罰錢五貫則已，因甚又擯出院？」師云：「賞罰分明。」進云：「智過於師，方堪傳受。秪如克賓，還識興化也無？」師云：「官不容針。」進云：「和尚今日法戰不勝，罰知藏師辦齋一供。」師打云：「維那也須喫棒。」進云：「果然賞罰分明。」師云：「靜悄悄地。」乃云：「若人識得心，大地無寸土。還有識得心的麼？獅子決定咬人，韓盧始終逐塊，須是家裏人，始說家裏話。南泉牧一頭水牯牛，擬向溪東牧，不免犯人苗稼；擬向溪西牧，亦不免犯人苗稼，不免隨分納些些。總不見得。普濟者裡瞎驢群隊，一任東踏、西踏，也無苗稼可犯，且喜水足、草足，一個個飽齁齁地，切忌瞌睡！汝若瞌睡，閻羅王即將木瓜換卻汝心，黑荳換卻汝眼；牛頭阿傍將利刃換卻汝舌，縫卻汝口，塞卻汝鼻，管教你有口開不得，有氣吐不得，有眼見不得，有心用不得。到此田地，作麼生得直下脫略去？普濟更與矢上加尖。」喝一喝，下座。

京衛經歷司童上甫，母難日請上堂。問：「若知天命，處處盡成無量壽；將通耳順，聲聲皆是古彌陀。此是童君原具足，因齋慶讚又如何？」師云：「一點也謾你不得。」進云：「恁麼則柱石千年朝帝闕，金湯萬古法王城。」師云：「家家有路透長安。」乃云：「若論佛法二字，直得嘴挂壁上，無言可說，無理可伸，所以，妙性圓明，離諸名相。今日因齋慶讚，不免旁通一線。」豎起拂子，云：「還見麼？」喝一喝，云：「還聞麼？見乃親見，聞乃親聞，既爾聞見分明，更少欠個什麼來？咄！即此見聞非見聞，實無聲色可呈君。君不見，南山雨濕松蒼翠，北海波添歲更長是日直雨。」

上堂。問：「教中道：『諸可還者，自然非汝；不汝還者，非汝而誰？』不知汝是什麼？」師云：「棋盤街口下馬牌。」進云：「祖家又道：『釋迦、彌勒猶是他奴。』且道：他又是誰？」師云：「犯禁者斬。」進云：「祖義、教義，是同？是別？」師云：「從來沒有這些子。」進云：「必竟水須朝海去，到頭雲定覓山歸。」師打云：「放過則不可。」乃拈起拄杖，云：「諸仁者！還會麼？」復卓一卓，云：「心不是佛，智不是道，拄杖子𨁝跳上三十三天，觸著帝釋鼻孔，打箇噴嚏，落在汝諸人眉毛上，廝結儘力，抖擻不下。直饒抖擻得下，未免明人面前三尺暗，切忌仔細。」復云：「昔，僧問趙州云：『萬法歸一，一歸何處？』州云：『我在青州做領布衫，重七觔。』」師云：「趙州恁麼貼體為人，可憐者僧沒處著到。今日有問普濟：『萬法歸一，一歸何處？』即向他道：『我在都門做領葛布道袍，重三觔四兩。』且道：與趙州是同？是別？若道是同，爭奈寒暑何？若道是別，又爭奈寒暑何？山僧與麼亦不壓良為賤，此話三十年後自有識得輕重者在，汝等更向者裏討什麼斤兩？」以拄杖趁散大眾，歸方丈。

上堂。師云：「淨裸裸，赤灑灑；絕遮攔，沒可把。普濟安居月餘日來，未審所求何事？若教他立地成佛去，不免自生退屈，只得朝打三千，暮打八百，管取頭徹尾徹。徹不徹，那怕甕中走卻鱉，一款招承了也！且道是何罪結？逢人但恁麼舉。普濟有此說、沒此說？雲門乾矢橛。」喝一喝，下座。

端午節，上堂。問：「五月五日天中節，赤口百舌咸消滅，當陽不必挂靈符，直截根源請師說。」師云：「誰思屈子意，千古動悲風。」進云：「恁麼則大家相看鬥龍舟去也。」師云：「莫眼花。」乃云：「家家門前艾旗高挂，蒲劍揮空；魑魅魍魎，掃蹤滅跡；閒神野鬼，何處窺張？雄黃酒到處噴灑，敕令符挨門排帖，城市兒童點額，村坊父老歡杯。秪如汨羅江上，楚水連天，龍舟鬥彩，角黍投漩，又作麼生？雖然，事因人設，時逢節慶，爭奈當年於此日，招魂千古慟悲風？且道：衲僧門下如何慶感？不免也歌一曲：平平仄仄仄平平，仄仄平平兩樣聲，若問西來佛祖意，三千里外沒途程。沒途程，可憐生，君不見，九年面壁兮單丁，五葉花開兮令行。雨落地濕，日出天晴。且道：是甚時節？樂歆歆兮，依前日午打三更。」

上堂。師舉：「經云：『若以色見我，以音聲求我，是人行邪道，不能見如來。』」師云：「若乃離名離相，業識茫茫，無本可據；其或就事就理，如蠶作繭，自纏自縛。即心即佛，亦是認賊為子；非心非佛，何似捏目成花？馬大師是何心行，普濟一味應病與藥，豈肯為蛇添足？秪如古人道：『東司頭不得與你說佛法。』既東司頭不得說佛法，莫是法堂前說得麼？若總作恁般見解，三生六十劫也未夢見祖師西來意在！」遂攛下拄杖，展手云：「我手何似佛手？」便下座。

上堂是日大雨。樂修法師問：「龍池興法雨，滂沱潤燕山，古曲無音調，請師為重宣。」師云：「拍拍是令。」進云：「秪如洞上宗風，如何是正倒時便起？」師云：「切忌向功勳邊坐殺。」云：「如何是正起時便倒？」師云：「棒頭指處，血濺梵天。」云：「如何是起倒同時？」師云：「瞎。」「如何是起倒不立？」師云：「大眾俱在現前。」進云：「四句已蒙師指示，不涉起倒時如何？」師云：「禮拜著。」進云：「更有應時為人一句，請師直指。」師云：「風雲為爾通消息。」進云：「恁麼則不風流處也風流。」師云：「也須照顧自己。」乃云：「過量人自爾異目超宗，白拈賊慣便就窠打劫。衲僧家果有如斯手段，不妨竿木隨身，逢場作戲；乘機接物，驅耕奪食，亦不為分外。豈不見高峰大師在三塔悟得個『百年三萬六千朝，返覆元來是這漢』，便打脫個拖死屍底句子，以為一場歡喜，及見雪巖欽，一日問云：『日間浩浩，還作得主麼？』云：『作得主。』又問：『睡夢中作得主麼？』云：『作得主。』又問：『正睡著時，無夢、無想、無見、無聞，主在什麼處？』高峰大師被此一問，只得無理可伸，無言可對。所以，古人虛心，不肯自欺。若是今時之流，不是擎拳，便是豎指，一時勉強支捂過去，如此等輩，實可憐愍。故爾，欽云：『從今日去，也不要汝學佛學法，也不要汝窮古窮今，但只飢來喫飯，困來打眠，纔眠覺來，卻抖擻精神。我這一覺，主人公畢竟在什麼處安身立命？』你看高峰大師將這個疑團子安在胸中，五年吞吐不下，一日被同宿推枕子墮地，廓然大悟，方知是個到家時節，始信從上為人言不謬發，豈效認光影門頭而為印可者哉？大眾，且道高峰大師悟個什麼來？」噦云：「紅爐豈是閒施設，要煉真精不變金。」

柯總督夫人請上堂。師乃卓拄杖，云：「拄杖子！為汝諸人說佛法去也。諸人還信得及麼？若信得及，直下一念知歸，十方世界消殞，淨體圓明，真常獨露，曠劫無明煩惱，即是真如佛性，情見習氣，亦是遊戲三昧，始信聖凡不二，含靈一家，山河大地，草木叢林，都歸自己，又有什麼僧俗男女之見？所以，經云：『若能轉物，即同如來。』且道：現前之物，又作麼生轉？直饒轉得，也只得一半。秪如那一半又作麼生？不妨更與道破。」喝一喝，下座。

上堂。師云：「須菩提解空第一，生時家室盡空。世尊纔陞座，須菩提便出眾，云：『希有，世尊。』大慧杲禪師云：『見個什麼道理，便恁麼道？』天親菩薩作無量偈，只贊『希有』二字。圓悟禪師云：『一句是一個鐵橛。』故六祖聞『應無所住而生其心』便悟去。」師云：「現前眾中，且道六祖悟個甚麼？若知六祖悟處，便不辜負自己；若不辜負自己，便乃直截根源，一刀兩斷，直教勦絕去，實無一法可當情，更說什麼『應無所住而生其心』？」遂卓拄杖，云：「知音不在千鍾酒，一盞清茶也醉人。」

上堂。師云：「勦絕一句子，不辭向汝諸人道去也。」良久云：「還會麼？三乘十二分教，一時應病與藥；千七百則公案，亦是披枷帶鎖。若是個大丈夫漢，瞥爾見徹根源，藥病俱除，枷鎖頓釋，向二六時中灑灑落落，遇境安排，有甚麼的的確確，見眼是色，聞耳是聲，聲色堆頭祖師心？祖師心且置，作麼生是汝諸人自己底心？殺人者知罪，旁觀者喫驚。」

解制上堂。問：「根塵同元，縛脫無二。教中既無縛脫，禪門何有結解？」師云：「不向他家路，縱橫任去來。」進云：「秪如解開布袋頭，放出一群牛，請和尚放出牛看。」師云：「照顧腳下。」進云：「忽遇著踞地獅子，向什麼處躲避？」師云：「遍界絕蹤跡。」進云：「恁麼則喪身失命了也。」師云：「果然。」乃云：「普濟院九十六日安居已竟，不曾動著諸人一些，及至驀地一拶粉碎，向二六時中屙屎放尿，穿衣喫飯，行住坐臥，觸著磕著又作麼生迴避？若迴避得，許你十字街頭縱橫無礙，婬坊酒肆任意逍遙；如若未然，切忌仔細，他日閻老子前，莫謂山僧不道。」喝一喝，下座。