---
title: "博山無異大師語錄集要 · 博山語錄"
description: "博山无异大师语录集要是明代禅宗高僧元来禅师的语录汇编，由弟子成正记录、元贤辑录而成。元来禅师属曹洞宗博山系，活跃于明末佛教复兴时期。内容涵盖参禅方法、心性开示、修行要诀及日常问答，深入阐述禅宗见地与实修并重之旨。该书系统反映了元来的禅学思想，融合看话禅与默照禅，对明末清初禅风影响深远，是研究曹洞宗思想及明清禅宗史的重要文献，在佛教典籍中占有重要地位。"
url: "https://rushiwowen.co/en/r/cmgn0md8o2wvhl4041h2p3ze4"
---

### 博山語錄

> Recorded Sayings of Bo Mountain

師住博山有年，未嘗開法，後因禪衲輳集、四眾啟請，乃陞座拈香，云：「此一瓣香，金藏雲而嚴枝幹，香水海以潤根株，龍樓迎瑞而紫氣飛騰，寶殿籠煙而祥雲遍布，爇向爐中，端為祝延今上皇帝聖壽萬安，皇后齊年，太子千秋，福基同華藏，以莊嚴壽筭共毘盧而等量，更祈檀那衍慶，海眾安和。此一瓣香，淨明日月、曠蕩乾坤，空覺性而無佛無生、薰萬彙而有因有果，爇向爐中，專伸供養壽昌堂上本師無明大和尚，用酬法乳之恩。」斂衣就座。白椎竟，師乃曰：「佛不求佛、心不傳心，如水與水、似金博金。會得也，目前包褁，山闊猿長嘯；會不得也，目前包褁，林疏鳥不驚。會、不會，總目前包褁。空宣無相偈，即此包褁也須包褁，水操沒弦琴。諸昆仲！於此徹去，以須彌山作四大海，白浪滔天；以四大海作須彌山，紅塵滿地。烹虛空之髓而滋味恒新，挑水底之燈而光明亙大，這裏無加芒索，個中何用金針？所以道：指南一路，智者知疏；向上一機，石人撫掌。開彌勒之樓閣而行願重重，踏毘盧之頂門而毫光爍爍，到此則步步通玄，智不能知、識不能識。諸昆仲！此是故鄉景象，若肯就路還家，便得轉身歸父。還肯麼？自是不歸歸便得，五湖煙景有誰爭？」

> The Master resided at Mount Bo for many years without ever giving formal lectures. Later, as Chan practitioners gathered and the fourfold assembly requested teachings, he ascended the seat, took up incense, and said: "This first stick of incense has branches adorned by the golden treasury of clouds, roots nourished by the ocean of fragrant waters. Dragon towers welcome auspicious signs as purple vapors soar; treasure halls are veiled in incense smoke as auspicious clouds spread everywhere. I offer it in the burner, sincerely praying that our current Emperor's sacred life may last ten thousand years, that the Empress may share in his longevity, that the Crown Prince may flourish for a thousand autumns—may their foundations of merit be as magnificent as the Avatamsaka Realm, may their years be as boundless as Vairocana. Furthermore, I pray that donors may extend their blessings and the ocean-like assembly may dwell in peace and harmony. "This second stick of incense is pure and bright as the sun and moon, vast as heaven and earth. It awakens the nature of emptiness, with no Buddha and no birth. It perfumes all things, establishing causes and their results. I offer it in the burner, especially to my original teacher, the Great Master Wuming from Shouchang Hall, to repay the kindness of the Dharma-milk he gave me." Adjusting his robes, he took his seat. After the sounding of the gavel, the Master said: "Buddha does not seek Buddha; mind does not transmit mind. This is like water flowing into water, or gold being forged with gold. If you understand this, 'everything is enfolded right before your eyes—mountain vast, apes cry long.' If you do not understand, still 'everything is enfolded right before your eyes—forest sparse, birds unstartled.' Whether you understand or not, 'everything is enfolded right before your eyes.' The unconditioned teaching of formless verses—even 'this enfolding' must itself be enfolded. The acrobat plays a stringless lute. "My fellow cultivators! If you penetrate this truth, you can use Mount Sumeru as the four great oceans—white waves surging to the sky. Use the four great oceans as Mount Sumeru—red dust covering the earth. Cook the marrow of empty space and the flavor is ever fresh; light a lamp at the bottom of water and its brightness shines eternally. Here, no rope is needed to bind. Within this, what use is a golden needle? Therefore it is said: 'The path pointing south—the wise see its openness; the one vehicle pointing upward—a stone man claps his hands.' Open Maitreya's tower and you find vows and practices layered upon one another. Step onto the crown of Vairocana's head and a subtle light radiates brilliantly. Arriving here, every step penetrates the mysterious. Wisdom cannot know it; consciousness cannot recognize it. My fellow cultivators! This is the scene of your true homeland. If you are willing to follow the road and return home, you can turn around and go back to your Father. Are you willing? 'If you do not go home, there is nothing to return to. Once you return, it's yours. Among the misty scenes of the five lakes, who can compete with you?'"

上堂。「傾湫倒嶽，大地全收；𥳽土揚灰，纖塵不立。全收則該羅廣博，須知白晝雞鳴；不立則澹泊虛明，誰解紅塵犬吠？是佛亦打、是魔亦打，管甚船來？陸來？饑也一餐、飽也一餐，且喜柴乾水便。沒蹤跡，莫藏身，一雙赤手，逢人且乞一文；藏身處，沒蹤跡，兩朵攢眉，遇佛堪消三拜。吾在藥山二十餘年方明此事，親言出親口，莫使外人聞。諸人藏身處，博山總知；博山藏身處，諸人不知。諸昆仲！今日在此法筵，不免覿面相呈，若到諸方，逢人不得錯舉。珍重。」

> The Master ascended the hall. "Pour out the mountain torrents, overturn the peaks—the entire earth is wholly gathered in. Sweep away the dust, scatter the ashes—not a single speck remains. 'Wholly gathered' means all-encompassing and vast; you must know the rooster crows at noon. 'Not a single speck' means serene, empty, and clear; who can understand the dog barking in the dusty world? Buddha comes—I strike. Demon comes—I strike. What does it matter if they come by boat or by land? Hungry—one meal. Full—one meal. And it's a joy that the firewood is dry and the water is at hand. No trace, don't hide the body—with bare hands, meeting someone, just beg for a single coin. Hiding place, no trace—with two furrowed brows, encountering the Buddha, worthy of three bows. I was at Yaoshan for over twenty years before clarifying this matter. Words from a close one, spoken by a close mouth—don't let outsiders hear. Where all of you hide, Boshan knows completely. Where Boshan hides, all of you do not know. Brothers! Today, at this Dharma feast, I cannot avoid presenting it face to face. If you go to other places, when you meet people, do not mistakenly bring it up. Take care."

上堂。「冬不寒，臘後看，老儂不愛雪，稚子哭衣單，惟有東村一箇沒傝󳱥漢，髼頭垢面，赤手空拳，寒不怕寒、熱不怕熱，最冷唱個雪詞兒，最饑做箇糶米漢，無一文錢要與天下人鬥富，無一分色要與大地人爭妍，有時在十字街頭倒騎鐵馬、有時在西洋大海逆上須彌、有時在烈火燄中嚼冰嚙雪、有時在紅塵堆裏掐草挑燈、有時指東話西、有時呼南為北，將三乘法塹以作門牆，指十地菩薩而為眷屬。諸昆仲！斯人還合伴不合伴？」復笑云：「已被博山收下了也。」

> The master ascended the hall and said: "Winter is not cold—wait until after the year-end sacrifice to see. The old farmer does not love the snow; the young child cries, his clothes too thin. Only in East Village is there one untidy fellow, hair disheveled, face unwashed, empty-handed and bare-fisted. Cold—he does not fear the cold; heat—he does not fear the heat. In the deepest cold, he sings a song of snow; in the sharpest hunger, he plays the role of a rice seller. Without a single coin, he wants to compete in wealth with all under heaven; without a trace of beauty, he wants to vie in charm with all people on earth. Sometimes at the crossroads, he rides an iron horse backward; sometimes on the Western Ocean, he climbs Mount Sumeru against the current; sometimes in raging flames, he chews ice and gnaws snow; sometimes amid the dust of the mundane world, he picks herbs and trims the lamp. Sometimes he points east and speaks of west; sometimes he calls south north. He takes the three vehicles as a moat to build his gate and walls; he points to the bodhisattvas of the ten stages and calls them his family. Brothers! Should such a person be kept as a companion or not?" Then he laughed and said, "He has already been taken in by Boshan."

上堂。「至理不渝，至功不宰，至道不形，至了不辦。於此四句相應，便做箇洒落衲僧，眼不染玄黃、腳不沾泥水，意不緣諸法、舌不親玄旨，到此則圓機普應、玄度該通，淨體無依，靈明絕待。所以玄沙大師云：『羅籠不肯住，呼喚不回頭，古聖不安排，至今無處所。』諸昆仲！今時禪者不信自心是佛，向外求佛；不信自心具足諸法，向外求法。既昧自心，縱有弘為，皆生死之業耳。又當知：求佛求法即有所依，既有所依，於自心不得自在。譬如窮子伶俜辛苦，乞食自濟，昧卻衣裏無價寶珠，豈智者乎？夾山大師偈云：『勞持生死法，惟向佛邊求，目前迷正理，撥火覓浮漚。』無事，久立，珍重。」

> The master ascended the hall and said: "The ultimate truth does not change, the ultimate achievement does not dominate, the ultimate way has no form, and the ultimate understanding cannot be explained. If you are in harmony with these four statements, you will become a free and easy monk—your eyes untainted by colors, your feet unstained by mud, your mind unattached to phenomena, your tongue untouched by profound doctrines. At this point, your awareness becomes perfectly responsive, your insight all-encompassing; your pure essence rests on nothing, your luminous mind stands beyond comparison. Thus, Master Xuansha said: 'The cage will not hold it, calls will not turn it back. The ancient sages did not arrange it, and to this day it has no fixed abode.' Brothers in practice! Nowadays, many who practice Zen do not believe that their own mind is Buddha, so they seek Buddha outside. They do not believe that their own mind is fully endowed with all dharmas, so they seek dharmas outside. Since they are confused about their own mind, even if they engage in great endeavors, it is all just karma of birth and death. Moreover, you should understand: seeking Buddha and seeking dharmas means relying on something external. Once there is reliance, your own mind cannot be free. It is like a poor child, lonely and suffering, begging for food to survive, while forgetting the priceless jewel sewn in his own robe—is this the way of a wise person? Master Jiashan wrote in a verse: 'Toiling to grasp the dharma of life and death, Only seeking it from the Buddha’s side. Blind to the true principle right before your eyes, You stir the fire searching for bubbles on water.' Nothing further. You have been standing long. Take care.

誕日，上堂。「本無今有，笑看鏡裏狂花；本有今無，攪動巖前湛水。一片白雲瀰漫，幾多花鳥迷蹤，拶碎虛空，爐鞴烹煎，佛祖高揮寶劍，草鞋救取貓兒，還他一個皮囊，贏得五湖明月。所以大覺世尊捨王宮入雪山，睹明星開道眼，於三七日中思惟是事，然後開權顯實說三乘法，及至末後拈花示眾便云：『有教外別傳。』簡點將來如夢境相似。博山生居黎庶，無王官可捨；遊化東土，無雪山可入；大地黑暗，無明星可睹；奴郎不辨，無道眼可開。然則貴賤雖殊，要且頭腦相似。自幼便可憐生，二十以前，成家樂業；二十以後，花擘家財。三十以前，向北鬱單越解三玄戈冑；三十以後，在南贍部洲碎五位鎗旗。四十以前，你要去，我鉤兒鉤你，博山卻不鉤你，任你千里萬里；四十以後，你要住，我有錐兒錐你，博山卻不錐你，任你在蟭螟眼裏。今日正當四十歲，鉤錐一齊息，博山不在這裏。博山有一塊古地基，自天台韶國師開創以來千有餘載，雲峰信道者克紹相繼亦數十餘年，今日在此說法是本有今無耶？諸人面前不得說夢。是本無今有耶？諸人面前不得說夢。看破夢境時如何？諸人面前不得說夢。何以故？個中求其生，無生不可得；滅，無滅不可得。有本，有不可得；無本，無不可得。又將何而為壽也？以諸佛身、眾生身為壽，聖凡不可增減；以過去劫、未來劫為壽，日月不可遷移；以妙高峰、娑竭海為壽，燥濕不可損壞；以盡虛空、遍法界為壽，天地不可覆藏。然雖如是，今日因甚麼喚作四十歲？」良久，云：「棲鳳巖前雲霧捲，伏牛山下古今傳。」

> Birthday Lecture at the Hall: "Originally absent, now present—we laugh at the wild flowers in the mirror. Originally present, now absent—we stir the still water before the cliff. A patch of white clouds spreads everywhere; many flowers and birds lose their way. Crushing the void, being forged in a furnace, Buddhas and Patriarchs raise their precious swords, while a straw sandal saves a kitten. Returning to this one bag of skin, you gain the bright moon on the Five Lakes. Thus the Greatly Enlightened World-Honored One abandoned his royal palace, entered the Snow Mountains, saw the bright star, and opened the eye of the Way. For three times seven days he reflected on this matter, then revealed the provisional to disclose the real, teaching the Three Vehicles. Finally, holding up a flower before the assembly, he said: 'There is a separate transmission outside the teachings.' Looking back, it is all like a dream. I, Boshan, am born among commoners, with no royal palace to abandon. I wander and teach in the Eastern Lands, with no Snow Mountains to enter. The great earth is dark, with no bright star to see. I cannot tell master from servant, with no eye of the Way to open. Yet although high and low are different, the essential point is the same. I have been pitiable since childhood. Before twenty, I established a family and career. After twenty, I scattered the family wealth. Before thirty, in the northern continent of Uttarakuru, I untied the armor of the Three Mysteries. After thirty, in the southern continent of Jambudvipa, I shattered the flags and spears of the Five Ranks. Before forty, if you wanted to leave, I had a hook to hook you—but Boshan does not hook you; go wherever you wish, a thousand or ten thousand miles. After forty, if you want to stay, I have an awl to pierce you—but Boshan does not pierce you; stay even inside a mosquito's eye. Now it is my fortieth birthday, and both hook and awl have ceased. Boshan is not here. There is an ancient foundation belonging to Boshan. Since National Teacher Tiantai Shao opened it over a thousand years ago, and Master Yunfeng Xindao continued it for several decades, today's teaching here—is it 'originally present, now absent'? Before you all, there is no telling dreams. Is it 'originally absent, now present'? Before you all, there is no telling dreams. When you see through the dream state, what then? Before you all, there is no telling dreams. Why? Within it, seek birth—no birth can be found. Seek cessation—no cessation can be found. With a foundation, 'have' cannot be found. Without a foundation, 'lack' cannot be found. So what can be taken as a lifespan? Taking the bodies of all Buddhas and all beings as lifespan, saints and ordinary people cannot increase or decrease it. Taking past and future eons as lifespan, sun and moon cannot shift it. Taking the Marvelous Summit and the Sāgara Sea as lifespan, wetness and dryness cannot damage it. Taking all of space and the entire Dharma Realm as lifespan, heaven and earth cannot conceal it. Yet even so, why is today called 'forty years old'?" After a long pause, he said: "Mist and clouds unfurl before Perching Phoenix Peak; Below Ox-Taming Mountain, it is passed down through past and present."

上堂。「神藏禪師云：『知而無知，不是無知而說無知。』良遂禪師云：『良遂知處諸人不知，諸人知處良遂總知。』荷澤禪師云：『知之一字，眾妙之門。』高峰禪師云：『知之一字，眾禍之門。』諸大老敲唱傍提，各具一隻眼。博山今日不惜唇吻從頭註解，秪要告報諸人：『知而無知』，頭腦相似。『不是無知而說無知』，火燒眉毛，救取一半。『良遂知處諸人不知』，大似壓良為賤。『諸人知處良遂總知』，多知老翁莫與相見。『知之一字，眾妙之門』，把手牽不入。『知之一字，眾禍之門』，腳頭腳底，知字亦不惡。諸昆仲！博山恁麼註解，還會博山意麼？然雖如是，博山決不恁麼道：『無知而知為之知，知知之為知，不知為不知。』諸昆仲！還有不向知上作活計另有超群拔萃者麼？當知：水琴松韻堪傳赤子之心，赤尾金鱗不墮漁人之手。且道：與古人同耶？異耶？」復云：「東西南北，十萬八千。」

> (Entering the Hall.) Master Shenzang said: "Knowledge without knowing is not ignorance masquerading as knowledge." Master Liangsu said: "What Liangsu knows, others do not know; what others know, Liangsu knows completely." Master Heze said: "The single word 'knowing' is the gateway to all wonders." Master Gaofeng said: "The single word 'knowing' is the gateway to all disasters." These great elders each had their unique perspective, singing and knocking while guiding others. Today, I, Boshan, sparing no effort, will explain this thoroughly from beginning to end, simply to inform you all: "'Knowledge without knowing'—your core intention aligns with this. 'Not ignorance masquerading as knowledge'—like flames singeing your eyebrows, save half of them. 'What Liangsu knows, others do not know'—this is like forcing a good person into slavery. 'What others know, Liangsu knows completely'—do not associate with an old man who knows too much. 'The single word 'knowing' is the gateway to all wonders'—even holding hands, you cannot lead them in. 'The single word 'knowing' is the gateway to all disasters'—yet at every step, the word 'knowing' is not inherently bad." Dear fellow practitioners! With this explanation of mine, do you fully grasp my intent? Even so, I would never say: "Not-knowing-yet-knowing is true knowing; knowing that one knows is knowing; not knowing is not knowing." Dear practitioners! Is there anyone here who does not build their practice around the concept of 'knowing,' someone truly exceptional and outstanding? You should understand: the sound of water chimes and pine winds can convey a pure heart; a golden-scaled fish with a red tail will never fall into a fisherman's hands. Now tell me: Is this approach the same as the ancient masters' or different from theirs? (After a pause, he continued:) "East, west, south, north—one hundred eight thousand \[miles\]."

臘八日，上堂，維那白椎，云：「法筵龍象眾，當觀第一義。」師云：「第一義作麼生觀？覷著則眼瞎，嗅著則腦裂，舉步絕行蹤，動念非生滅。眼色、耳音、聲心，忘思路、絕古今，諸聖賢同途而異轍。中峰水底琴，馬師天上月，投子手中油，趙州庭前柏，博山無可示。梅花枝上洩，吐翠與含芳，凝寒傲霜雪，清香滿十方，觸著通身血，捶手哭蒼天，浮杯老結舌。諸昆仲！當時釋迦文佛於臘月八日抖碎虛空七花八裂，盡大地無一人會得，所以寶坊云：『不是凌行婆，怎解同心結？』」

> On the eighth day of the twelfth lunar month, the Master ascended the hall. The Rector struck the sounding block and announced: "In this Dharma assembly, assembled like dragons and elephants, you should contemplate the ultimate truth." The Master said: "How does one contemplate the ultimate truth? If you try to look at it, your eyes go blind. If you try to smell it, your head splits apart. Take a step—and there’s no trace. Move a thought—and it’s beyond birth and death. The eye sees forms, the ear hears sounds—these are the mind; It cuts off all logical paths, breaks through past and present. All sages and saints share the same destination but travel different roads. Mountain Zhongfeng’s lute at the water’s bottom, Master Mazu’s moon in the sky, Master Touzi’s oil in his hand, Master Zhaozhou’s cypress in the courtyard, Mount Boshan has nothing to show— The plum blossoms reveal it on their branches. They spit out green and contain fragrance, Condensing cold, defying frost and snow, Their pure fragrance fills the ten directions. Touch them—your whole body bleeds. Beat your chest and cry out to Heaven. The floating cup, old, becomes tongue-tied. "All of you, fellow practitioners! Back then, on the eighth day of the twelfth lunar month, Sakyamuni shook the entire sky to pieces, breaking it into seven flowers and eight shreds. Throughout the entire great earth, not a single person could understand it. That’s why the Jeweled Monastery said: 'If you were not the Mad Old Woman of the Ridge, how could you untie the Heart-Knot?'"

上堂。「在迷迷悟，在悟悟迷，從來迷悟似迷，今日悟迷非悟，迷悟兩頭拽斷，聖凡更復何言？剔起眉毛，惜取眼中瞳子；綻開衣線，露出鐵石心肝。燈籠與露柱相交，佛殿共三門鬥額，赤手團成泥彈子，紅爐煉就鐵饅頭，一任東擲西拋，畢竟埋光鏟彩，從教野狐精巖中脫殼，轉轉不錯，笑殺赤鬚老胡。要知：水牯牛山下投胎，卓卓全該，須是溈山大士。諸昆仲！溈山大士作水牯牛，博山頭角生已久矣，還有人證盟也未？」良久，云：「達磨大士來也，放過一著。」

> The Master addressed the assembly: "In delusion, we cling to enlightenment; in enlightenment, we cling to delusion. From the beginning, delusion and enlightenment have seemed like two sides of the same confusion. Today, enlightenment in delusion is not-enlightenment. Cut off both ends—delusion and enlightenment—and what more is there to say about sages and ordinary people? Raise your eyebrows, and cherish the pupils of your eyes. Open the seams of your robe, and reveal your heart and liver, hard as iron and stone. The lantern and the stone pillar embrace; the Buddha hall and the three gates lock horns. With bare hands, form mud pellets; in a red furnace, forge iron buns. Toss them east, throw them west—in the end, they bury their light and hide their luster. Let the wild fox spirit shed its shell in the cave, and turn and turn without error. It will make the red-bearded old barbarian laugh to death. Know this: the water buffalo takes rebirth at the foot of the mountain, perfect and complete in every way. It must be the great master Guishan. All of you, fellow practitioners! Since the great master Guishan became a water buffalo, the horns on Mount Bo have grown long ago. Is there anyone here who can bear witness?" After a long pause, the Master said: "The great master Bodhidharma has arrived. Let us let one move pass."

元旦，上堂。「春風纔動春花開，春雨相催春水來，惟有通玄峰頂石，依前白蘚與青苔。大眾！如何是新年頭佛法？」復云：「東西林下鳥，添得好音聲。」

> The New Year begins— The spring breeze stirs, and spring flowers bloom; Spring rain follows, and spring waters flow. Only the stone atop Tongxuan Peak remains— Still draped in white moss and green lichen, as before. To all of you: What is the Buddha’s truth at the turn of the new year? Then he added: The birds beneath the eastern and western groves— Their songs have gained a fresher, finer voice.

解制，上堂。「誰云結制仍解制？縱有成規俱不是，當空拋下雲門柴，雪浪銀花匝地開。簡得多年破木杓，鷂子飛過新羅國，你既無心我也休，後代兒孫笑酒樓。香巖粥飯長行者，擊竹有聲聾兩耳，翻思昔日老靈雲，一見桃花眼睛。誰是迷兮誰是悟？春風觸著珊瑚樹。誰是悟兮誰是迷？具足從前自家底。心不心兮物不物，連書幾個向空咄。諸昆仲！因甚麼書幾個向空咄？」復合掌云：「我不敢輕於汝，汝等皆當作佛。」

> End of Retreat, Entering the Hall. "Who says the retreat ends today? Even the old rules don’t hold sway. Toss down the Yunmen firewood midair—snow-white waves bloom across the ground. Pick up the old broken wooden ladle; a hawk flies past the land of Silla. Since you’re not attached, I’ll stop too. Future generations laugh at the wine shop. Xiangyan, the rice-server, heard the sound of a struck bamboo—deaf in both ears. Think back to old Lingyun of the past: a glimpse of peach blossoms and his eyes opened. Who is lost, who is awakened? The spring breeze touches the coral tree. Who is awakened, who is lost? Complete in yourself from the very start. Mind is not mind, things are not things—write a few characters and shout into the void. All of you, why write characters and shout into the void?" He joins his palms and says, "I do not slight you, for you shall all become Buddhas."

上堂。「諸昆仲！凡心入覺，須善用心，不善用心，魔得其便。所以，一個『計』字出九十六種外道，一箇『著』字出五十蘊魔及魔王眷屬等，具在教乘，不可不知。經云：『譬如有孔隙處風則能入，搖動於物而不自在。』菩薩亦爾，若心有間隙，心即搖動而不自在，乃至成就皆魔業耳。何謂魔也？歡喜是魔也、煩惱是魔也、昏沉是魔也、掉舉是魔也、懼動是魔也、厭靜是魔也、喜談論是魔也、愛遊行是魔也……，乃至斥像、毀經、破律、犯戒、拈頌機緣擅開異解、詩賦詞章、文藝雜學併貪求說法悉是魔也。所以博山教諸昆仲提一則無意味公案蘊在八識田中，當下不知有血肉身心前境、不知有山河大地，非內、非外，滾作一個疑團，行不知行、坐不知坐，如一人與萬人敵，又如心心常似過橋時，直須發明此事到磕著撞著，打破疑團，通身是眼，縱遇釋迦大師摩頂授記，佛亦不做，何況魔軍而能入耶？諸昆仲！如斯會去，誰不丈夫？雖然如是，事怕有心人，直須當下一念無生，超彼三乘權學等見。若將心令無心卻成有，直須覓心了不可得，即證超魔法門。」

> The Master addressed the assembly: "Dear fellow practitioners! When the ordinary mind seeks awakening, one must use the mind skillfully. If the mind is not used skillfully, demons will find their opportunity. Thus, one single 'calculation' gives rise to ninety-six kinds of heretical views, and one single 'attachment' gives rise to the fifty skandha-demons and the retinue of the Demon King—all detailed in the scriptural teachings, and this must not be ignored. The sutra says: 'Where there is a crack, the wind can enter, shaking things about and leaving them no peace.' Likewise, if the mind has any gap, it will waver and lose its peace, and even its achievements will be the work of demons. What is a demon? Delight is a demon. Affliction is a demon. Drowsiness is a demon. Restlessness is a demon. Fear of activity is a demon. Aversion to stillness is a demon. Love of idle talk is a demon. Craving for wandering is a demon. And further—rejecting images, destroying scriptures, breaking precepts, violating vows, arbitrarily reinterpreting gong'ans and teachings, writing poetry and verse, pursuing arts and miscellaneous learning, and even craving to teach the Dharma—all of these are demons. Therefore, Boshan instructs you all to take up a single meaningless gong'an and hold it deep in the eighth consciousness. At that moment, you are unaware of your own body and mind, unaware of the world before you—neither inner nor outer—rolling it all into one mass of doubt. Walking, you don't know you're walking; sitting, you don't know you're sitting. It is like one person facing ten thousand enemies, and like a mind constantly crossing a bridge. You must keep at it until this matter is fully illuminated—until, bumping into this and colliding with that, the mass of doubt shatters, and your entire body becomes an eye. Even if the great teacher Shakyamuni himself were to touch your head and confer his prophecy, you would not even care to become a Buddha—how much less could the demon armies ever enter? Dear practitioners! If you can understand it in this way, who among you is not a hero? Even so, deeds fear a determined mind. You must directly achieve the birthless thought in this very moment, transcending the provisional views of the three vehicles. If you use the mind to try to make the mind mindless, that is just another form of grasping. You must directly seek the mind and find it utterly unattainable—that is the realization of the Dharma-gate that transcends demons."

上堂。「水流濕、火就燥，是水有魚、是林有鳥，喫飯咬著舌頭，解道青天不用掃。諸昆仲！須自了，同個夜兮同箇曉，試將此語播諸方，謾道荒田不揀草，更看雲門拄杖子化為龍，吞卻山河大地了。諸昆仲！且道：博山即今在甚麼處？」良久，云：「深固幽遠，無人能到。」下座。

> The master ascended the hall and said: "Water flows to damp places, fire burns toward dry ones. In water there are fish, in forests there are birds. When eating, you might bite your tongue—understand that the clear sky needs no sweeping. Good companions, you must each realize this for yourselves. We share the same night and the same dawn. Try spreading this saying far and wide, but don't claim that barren fields need no weeding. Watch also as Yunmen's staff transforms into a dragon, swallowing mountains, rivers, and the great earth. Good companions, tell me: where exactly is Boshan at this very moment?" After a long pause, he said: "Deep, solid, remote, and profound—no one can reach it." Then he came down from the seat.

開光，解制，上堂。「九十日期今已解，百千三昧許誰知？畫龍未必乘雲去，可惜人間十二時。十二時辰彈指過，眨起眉毛還是錯，衲衣撩起伴雲眠，磐陀石上松花墮。聞見清兮清亦非，法身無病不求醫，頂門突出摩醯眼，夜半烏雞帶雪飛。帶雪飛兮貴回互，金鳳不棲無影樹，縱橫十字數將來，佛祖位中留不住。留不住兮劈面來，兔角龜毛眼裏栽，今朝拄杖橫挑出，那個男兒肯活埋？諸昆仲！今乃解制之辰，遇無量壽如來為汝諸人普作佛事，放大光明，炤十方國土無所障礙，更以無礙神力將極樂娑婆融成一界，若說是淨土卻是娑婆，若說是娑婆即是淨土，且道：無量壽如來畢竟居何國土？今日博山親指出，分明一點座中圓。」

> Opening the Light, Lifting the Retreat, Ascending the Hall. "The ninety-day retreat is now complete—who truly knows the countless states of meditation? The painted dragon may not ride the clouds away; what a pity for the twelve hours of the human day. The twelve hours pass in a snap of the fingers; even raising an eyebrow is already a mistake. Pull up the monk's robe and sleep beside the clouds; on the rocky slab, pine blossoms fall. Sounds and sights seem clear, but clarity is not the truth; the Dharma body is without illness, no need to seek a healer. The eye of wisdom bursts through the crown—at midnight, a black chicken flies through the snow. Flying through the snow—how precious is mutual response! The golden phoenix does not perch on a shadowless tree. Scan across and down, count all directions—yet it cannot be held within the realm of Buddhas or ancestors. Cannot be held—it comes straight to your face! Rabbit horns and turtle fur take root in the eye. Today, the staff is lifted and carried horizontally—what man would willingly bury himself alive? All of you fellow practitioners! Today is the day of lifting the retreat. The Immeasurable Life Tathagata is performing a great Buddha event for all of you, radiating great light that illuminates the lands of the ten directions without obstruction. With unobstructed divine power, he mergers the Pure Land of Bliss and the Saha world into a single realm. If one says this is the Pure Land, yet it is the Saha world; if one says it is the Saha world, it is precisely the Pure Land. Tell me: in which land does the Immeasurable Life Tathagata ultimately dwell? Today, Boshan points it out directly—clearly, right here in this seat, it is fully complete."

上堂。僧問：「金鐘纔扣，雲堂已露，真風法鼓重鳴，海眾更申敗缺。正當恁麼時，和尚如何結案？」師卓拄杖，曰：「山水之間得渠儂力。」進曰：「某甲從此信入去也。」師云：「信後如何？」進曰：「向後與和尚更道。」師云：「分作兩橛作麼？」

> The master ascended the hall. A monk asked: "As soon as the golden bell rings, the cloud hall is already revealed. The true wind and dharma drum resound again, and the great assembly further proclaims their shortcomings. At such a moment, how does the master conclude the case?" The master struck his staff and said: "Amidst mountains and rivers, it relies on their strength." The monk continued: "I will henceforth enter through faith." The master said: "After faith, what then?" The monk replied: "In the future, I will speak further with the master." The master said: "Why split it into two parts?"

又，僧問：「昔九座大師云：『我今日向孤峰絕頂駕一隻鐵船，截斷天下人要津。』秪如和尚今日又作麼生？」師云：「銕船即且置，闍黎要津呈似老僧看。」進云：「爭奈學人不會何。」師云：「不會請人裁。」進云：「恁麼則剛道是龍猶不信，等閒奪得始驚人。」師云：「閒言語。」

> A monk asked, “The great master Jiuzuo once said, ‘Today I ride an iron boat atop the solitary peak, cutting off the vital passage for all under heaven.’ What about you, Master—what would you do today?” The master said, “Set aside the iron boat for now. Show me this 'vital passage' you speak of.” The monk continued, “But what if I don’t understand?” The master said, “If you don’t understand, ask someone else to judge.” The monk added, “In that case, even if one claims to be a dragon, it’s still not convincing—only by seizing it effortlessly does one truly astonish.” The master said, “Idle talk.”

復曰：「諸昆仲！佛法不是容易，博山三十年來實際理地，洞然無礙。事法中較量，與理矛盾者尚多，即今與諸昆仲陞堂入室，結個粥飯因緣，於此座上問來荅去，如鳥云空、如鼠云唧，雖有其聲，究竟將來都無實義，豈但無益？恐成賺誤。若是祖師門下客，要知祖師行徑，方有說話分。單明自己底，不知有古佛家風，此人有眼無身；若明得古佛家風，不知自己用處，此人有身無眼。直饒坐斷兩頭，不通凡聖，轉身氣急，猶在半途，更須知有全提時節始得。大丈夫兒步入重玄，睜開隻眼解作家，活用不乖，方斂沙界于毫端纖塵，匪礙耀珠光於域內，洞鑒無遺，如日月光遠近斯炤。」拈拄杖，云：「還有恁麼衲僧麼？」

> He said further, "Dear fellow practitioners! The Buddhadharma is not easy. For thirty years I have dwelt in the realm of ultimate reality, clear and unobstructed. Yet when it comes to comparing and weighing in the sphere of conventional things, there are still many contradictions with principle. Just now, as I enter the hall with you all and share this meal of affinities, asking and answering from this seat, it is like birds calling in the sky or mice squeaking—though there is sound, in the end there is no real meaning. Not only is it useless, it may even lead to deception and error. If you are guests of the ancestral masters' gate, you must know the ancestral masters' path before you have any right to speak. One who understands only himself but knows nothing of the ancient Buddhas' style is like a person with eyes but no body. One who understands the ancient Buddhas' style but does not know his own function is like a person with a body but no eyes. Even if you can cut off both extremes, not passing through ordinary or sacred, if you are still breathless when turning around, you remain halfway. You must also know the time of total expression. A true person of great spirit steps into the profound mystery, opens one eye and understands the master's play, functioning freely without deviation. Thus the entire cosmos is gathered into a single hair tip, and a tiny dust mote does not obstruct the radiant pearl shining within the realm, illuminating everything without omission, like the sun and moon shining near and far alike." He raised his staff and said, "Is there any monk who has reached this state?"

僧問：「透網金鱗因甚猶滯水？」師云：「度盡無餘影，還他越涅槃。」進云：「恁麼則縱橫滄海闊，騰躍萬波隨。」師云：「作麼生說箇騰躍底道理？」進云：「分明頭角久，春江雨露微。」師云：「念文章可惜許。」

> A monk asked, "The golden fish that has passed through the net—why is it still lingering in the water?" The master said, "Having crossed to the far shore without a trace, it returns to the supreme nirvāṇa." The monk continued, "If so, then it roams freely across the vast ocean, leaping with the waves in all directions." The master said, "How would you describe the principle of that leaping?" The monk replied, "Its features have long been distinct; the spring river's rain and dew are subtle." The master said, "Carrying on with such literary flourishes—what a pity."

師復拈拄杖，云：「還有問話者麼？」眾無對，復曰：「今日老僧失利。」

> The master then picked up his staff and said, "Is there anyone who still has a question?" The assembly fell silent. He added, "Today, this old monk has failed."

誕日，上堂。僧問：「莊子八千椿，正眼觀來猶存數量；大通塵點劫，衲僧門下尚在半途。壽等虛空、泯絕途量一句，請和尚指示。」師云：「玄沙元是謝家郎。」進云：「和尚與玄沙同生去也。」師云：「年年桃李樹，處處白紅花。」進云；「這箇且置，秪如當時韓文公問大顛和尚：『尊壽多少？』顛提數珠云；『晝夜一百八。』今日座中諸大檀越或問和尚：『法臘多少？』和尚如何應對？」師曰：「漩復黃河水。」進云：「如是，則和尚與大顛，人有今昔，壽無兩般去也。」師曰：「乾三長，坤六短。」進云：「冰桃雪藕非為敬，直奮空拳上法王時如何？」師曰：「坤在上，乾在下。」僧禮拜，云：「謝和尚荅話。」師乃曰：「天地旋，山河走，石女生兒，世間希有，白向本爺娘，乾坤兩眉皺，今日無端舉似人，灼然笑破虛空口。諸昆仲！若道博山有生，是不諳佛法；若道博山無生，是不諳世法：生與無生拈放一邊，且道：四大色身從甚麼處得來？」良久，云：「乾闥婆神無限樂，宮商不與世和同。」

> On the Buddha's birthday, the master ascended the hall. A monk asked: "Zhuangzi spoke of the eight-thousand-year tree, but viewed with the eye of truth, it still holds a measure of quantity; the countless eons of the Great Enlightenment—even these, at the gate of a monk's practice, remain but half the journey. A phrase that equals the void, erasing all measure and path—please, Master, reveal it." The master said: "Xuansha was originally a son of the Xie family." The monk continued: "Then the master and Xuansha are born of the same life." The master said: "Year after year, peach and plum trees bloom; everywhere, white and red flowers." The monk pressed on: "Setting that aside, when Han Wengong once asked Great Master Dadian, 'What is your venerable age?' Dadian raised his prayer beads and said, 'Day and night, one hundred and eight.' Today, if the great benefactors in this assembly were to ask you, Master, 'What is your Dharma age?' how would you reply?" The master said: "Whirling back, the Yellow River's waters." The monk said: "If so, then between you and Dadian—though people differ in time, their age is not two kinds." The master said: "Qian is three long, Kun is six short." The monk asked: "Ice peaches and snow lotus are not true offerings; what about directly raising empty fists to the Dharma King?" The master said: "Kun above, Qian below." The monk bowed and said: "Thank you, Master, for your answer." The master then said: "Heaven and earth turn, mountains and rivers race; a stone woman gives birth—a rare thing in the world, yet she turns to her own father and mother, and heaven and earth both furrow their brows. Today, bringing this up for no reason, it truly splits the void's mouth in laughter. Good spiritual companions! If you say Boshan has birth, you do not understand the Buddha's teaching; if you say Boshan has no birth, you do not understand the world's truth. Set aside both birth and no-birth—tell me, where does this four-element physical body come from?" After a long pause, he said: "The gandharva gods enjoy boundless music, yet their tones do not harmonize with the world's."

首座問：「石女生兒得幾個？」師曰：「五男二女。」進云：「和尚生身父母在甚麼處？」師喝一喝，下座。

佛成道日，上堂。僧問：「雪覆千山無點白，雲空萬里絕纖埃，未審甚麼人到此境界？」師曰：「無縫襖子足風涼。」進云：「向上更請和尚道。」師云：「秦望嶺頭雲，楚人那得見？」進云：「還許學人進語也無？」師云：「試說看。」進云：「恁麼則禮拜去也。」師不顧。

復云：「法本法無法，庭前瑞草和根拔；無法法亦法，黃河九曲，金沙混流。今付無法時，釋迦鼻孔長多少？法法何曾法？瞞博山一點也不得。諸昆仲！釋迦大師四十九年橫說豎說、逆說順說，誰人奈得渠何？及入涅槃時，以虛空為口，滄海為舌，日月星辰為莊嚴，山河大地為聽眾，橫說豎說、逆說順說，要且無人得聞。博山今日在此座上橫說豎說、逆說順說，誰人奈得博山何？博山今日不待涅槃，即此座筵，以虛空為口，滄海為舌，日月星辰為莊嚴，山河大地為聽眾，橫說豎說、逆說順說，要且無人得聞。這裡有些子淆訛。諸昆仲！過去釋迦大師所說法要無人得聞即且置，現在博山所說法要因甚無人得聞？這裏若緇素得出，許你親見博山，既見博山，即見釋迦大師；若緇素不出，縱見釋迦大師，要且不見博山。何以故？有口非干舌，無錢卦不靈。」下座。

上堂。「『撲落非他物，縱橫不是塵，山河并大地，全露法王身。』古人恁麼悟去，大似喫常住飯，作自己事。博山則不然，行年四十九，皮骨若枯柳，四大體自如，面南看北斗。博山恁麼道，大似喫自己飯，作常住事，徐六擔板各見一邊，更有一偈為之解嘲，不免總說向大眾去也。祖父田園，自家產業，匪守珍御，不生下劣。纔涉思惟，平地遭󵓐，醉酒臥街，證龜成鱉。博山恁麼道，早作死馬兒醫，汝等諸人也不得鑽龜打瓦。珍重。」

首座云：「某甲不似和尚。」師曰：「汝又作麼生？」進云：「行年三十七，通身赤骨律，不喫常住飯，砵盂兩度濕。」師云：「卻是汝來得，要且不會老僧意在。」

上堂。僧問：「蟄戶將開，海門雷震，敢問和尚：一池鱣鮪，何時際會風雲？」師云：「拄杖時常頭點空。」進云：「興波作浪時如何？」師云：「闍黎腳跟下水深多少？」僧咦曰：「透網金鱗雖振鬣，沖霄丹鳳不遺苞。」師云：「更須按下雲頭始得。」

又，僧問：「乍入叢林蒙師命，往白下請有字經，敢問和尚：無字經命向甚麼處請？」師云：「磕破髑髏。」僧禮拜，師曰：「便秪如此耶？出去。」

又，僧問：「近闡宗猷，既非臨濟、溈仰，不是法眼、雲門，未審香火因緣從誰結得？」師曰：「渡河落影子。」進云：「大好山頭，一針鋒地容盡大地，衲僧因甚麼這坐具也容不下？」師云：「闍黎曾到峰頭麼？」進云：「已拈玉線芒，請露金針穴。」師云：「急著眼覷。」進云：「更有話問，請師垂慈。」師云：「不妨舉著。」進云：「如何是功？」師云：「三人同一春。」進云：「如何是共功？」師云：「力士舁杖鼓。」進云：「如何是功功？」師云：「猢猻上露柱。」進云：「不得敲唱雙舉，請示正中妙挾。」師云：「高低雲遶樹。」進云：「謝師答話去也。」師云：「遠近鳥啣花。」

師復曰：「春日山多霧，樵人路徑迷，縱然得入戶，腳下有黃泥。諸昆仲！冰厚三尺非一日之寒，水漲千溪非一日之雨，朝聞夕死非一日之功，立地成佛非一日之行。所以，釋迦大師曠大劫來難行能行、難忍能忍，為我等故修諸苦行，成就無上正真之道，正為我等今日事。且道：今日事又作麼生？若向今日會去，與釋迦大師共一皮袋子。豈但釋迦大師與恒沙諸佛共一皮袋子？一心一智慧，力、無畏亦然，于彈指頃成就無量無邊妙行，具足無量無邊莊嚴，圓滿八萬四千諸波羅蜜門。其或未然，而言凡聖齊同，如持爝火擬比太陽，又如初生鳥鶵欲沖霄漢，多不自諒也。」

首座曰：「和尚道冰厚三尺非一日之寒，冰解後如何？」師曰：「七花八裂。」進云：「水漲千溪非一日之雨，天晴後如何？」師云：「石頭露也。」進云：「朝聞夕死非一日之功，如何是無功之功？」師云：「闍黎向上覷著。」進云：「立地成佛非一日之行，如何是無行之行？」師曰：「著衣吃飯未為分外。」進云：「和尚皮袋子與釋迦大師皮袋子重多少？」師云：「半斤八兩。」

上堂。僧問：「今在人天眾前作麼生相見？」師云：「是水東流。」進云：「和尚安住在甚麼處？」師云：「門前剎竿二丈五。」進云：「花落月明時又作麼生進步？」師云：「憑闍黎跳躑。」進云：「石泉一線水源從何處來？」師云：「喉嚨下。」進云：「流向甚處去？」師云：「頂門上。」進云：「高低物象一顧齊平，遠近音聲眾響斯應，是何人境界？」師云：「沒來繇漢。」進云：「幽閒鬼如何殺得？」師云：「借闍黎刀看。」僧擬議，師振聲一喝。師復云：「明暗交參，正偏綺互，言中有響，句下無私，揭開雲霧見青天，畢竟是誰遭點額？龍門萬丈，笑看足下風雲；金彈一丸，播弄手中戲具。古人道：『一人所在亦到，拄杖子不會，諸人卻會得；半人所在亦到，拄杖子會得，諸人不會。』所以道：石人機似汝，也解唱巴歌；汝若似石人，雪曲也應和。恁麼商量，惟木上座卻較些子。珍重。」

上堂。僧問：「如何是法身理？」師云：「伸手不見掌。」進云：「法身向甚麼處安立？」師云：「暗地始驚人。」進云：「未審法身是何境界？」師曰：「山河大地。」進云：「離了法身又且如何？」師云：「爍破四天下。」僧禮拜，師云：「是法非法，是心非心，非法即法，非心即心。打翻漆桶，大地平沉，雲門大師甚是奇怪，盞子落地，碟子成七片。」又云：「扇子𨁝跳上三十三天，築著帝釋鼻孔，東海鯉魚打一棒，雨似盆傾。諸昆仲！博山今日亦如雲門大師，氣宇如王，若渠來相見時又作麼生定奪？」眾無對，師云：「拄杖不在，苕帚柄聊與三十。何以故？若不挫其來鋒，將來必成過患。」

上堂。「道非明暗，法離有無，布袋頭邊逴得，看來猶是半途，直饒坐斷毘盧，不通凡聖，旋風撲面，氣急殺人，直下相逢不是渠，轉位旋機沉毒海。諸昆仲！若言即心即佛，大似黃葉止啼；又云非佛非心，還如夢中說夢。不是心、不是佛、不是物，是甚麼碗塌丘？江西老宿恁麼說法，尚喚作口裏阿漉漉底，諸人分上又作麼生？諸昆仲！莫秪論他非是好，門前更有鳳凰山。」

上堂。「甚麼物恁麼來？重門關鎖一時開。甚麼物恁麼去？佛機不隔時流意。靈山會上有多端，立雪庭前無二致。甚麼物幾多般？見未分明莫浪傳。嘗記寶方言道：『好天非高，大海非寬，說似一物即不中，多情不用眉毛動。修證即不無，染污即不得，丫角女子髮如銀，病中勘破維摩詰。』即此不染污是諸佛之所護念，粉碎虛空撲地來，百匝千重成一片。諸昆仲！既不似一物，畢竟似個甚麼？有眼無耳朵，六月火邊坐，任是同胞生，也須更問過。更問過是甚麼？」良久，卓拄杖子，云：「拄杖子卻辯得。」

佛誕日，上堂。「王宮未降，佛事已週，腳跟下好與三十棒；未出母胎，度人已畢，腳跟下好與三十棒；四十九年說夢，取笑旁觀，腳跟下好與三十棒；三百餘會週遮，糢糊正眼，腳跟下好與三十棒；忽遇惡水潑來，即周行七步，目顧四方，自云：『天上天下，唯吾獨尊。』腳跟下好與三十棒。獨有雲門大師云：『我當時若見，一棒打死與狗子喫，卻貴圖天下太平。』雲門用此惡辣手段始能豎立宗乘，若是倚牆靠壁漢又胡足道？博山三十棒略與通信，座中還有下得惡辣手段者麼？」良久，云：「黃金自有黃金價，切莫和沙賣與人。」

首座問：「雲門一棒、博山三十棒，是同？是別？」師曰：「出門是路。」進云：「未離兜率，已降王宮，未出母胎，度人已畢，因甚麼又喚作四月八日活佛降生？」師曰：「爭怪得渠？」進云：「諸佛出世為一大事因緣，和尚出世所為何事？」師云：「笑看天花滿裓。」進云：「佛祖來償口業債，未審是何口業？」師云：「惡毒糾纏。」進云：「設中道持戒但束身，非身無所束，因甚麼千佛出世又與人授戒羯磨？」師云：「羅浮原在廣之南。」進云：「前無重難，後無輕遮，方堪受戒。或遇箇大闡提漢殺佛殺祖底出來，未審還與他受戒麼？」師云：「堪為來學典刑，留待別時供養。」進云：「恁麼則和尚性命落在此人手裏也。」師云：「老僧甚得便宜。」進云：「法施殷懃，且酬三拜。」師云：「止，莫礙第二座問。」

上堂。「古德云『日月未足以為明』，是甚麼物得恁麼明？『乾坤未足以為大』，是甚麼物得恁麼大？博山今日不惜唇吻，與汝諸人註破。」卓拄杖，云：「拄杖子眼光爍破恒河沙世界，明耶？非明耶？恒河沙世界在拄杖子裏許，大耶？非大耶？諸昆仲！秪是根拄杖子，又何得論明？論暗？論大？論小？大小明暗悉是對待之法。然雖如是，也不得草草。何以故？要知幽徑趣，須辦半年糧。珍重。」

上堂。師方陞座，二僧問，不稱理，各賜棒。復云：「毛吞巨海，海性無虧；芥納須彌，芥空宛爾。若道是神通妙用，斯人未達其源；若道法爾如然。猶是拍盲狂解。是以二人各責三十棒，趁出三門外去。諸昆仲！只須析毫端而瀉海水，碎芥子以露須彌，旋嵐偃嶽而絕纖塵，競注江河性。諸昆仲！萬花叢裏去住，揣空出骨何難？清涼地上謳歌，白日挑燈有據。到此則正偏旋復，雲樹絕依，古木森然，靈禽不住，菩提涅槃、真如佛性喚作破草鞋，且拈放一邊，各人衲衣下䊢洗錢布施些子，還肯麼？毘目仙人執手時，善財眼底微塵佛。珍重。」

上堂。「三界無法，何者是生？三界無法，何者無生？生與無生，二俱增語。若謂是生，前村古路坦然平；若謂無生，海門波浪萬千尋。若道生即無生，樓頭戌鼓正三更；若道無生即生，彩筆將來畫不成。諸昆仲！幻化門頭高著眼，莫將陽燄亂紛紜。生與無生姑置勿論，且道二六時中折旋俯仰，必竟承誰恩力？」良久，云：「六窗虛淨無依，將來用度恰好。珍重。」

上堂。「大道虛曠，無有程途；幾動之微，自當審細。若藕絲而牽大象，匪假神通；如寶樹之宿蟭螟，難窺異色。活中死句，笑容含冰銕之姿；死處活來，寒谷動陽春之燄。更須知當機劈面，毋待指陳，互換相資，那容湊泊？諸昆仲！當此時也，寒灰發燄，雪覆紅爐，水玉相啣，誰能料揀？若有人料揀得出，博山明窗下安排著。珍重。」

在壽昌守先師七，眾請上堂。「一二三四五六，天地位，萬物育，箇中有個無角泥牛，東觸西觸，至今無處藏蹤，秪得和塵混俗，更須知平處險、直處曲，擊破重關謾輕忽，太平宇宙斬癡頑，此是禪宗親付囑。親付囑，破驢春上蒼蠅出，達磨未識參禪，孫臏不解貨卜，惟有壽昌老人一生向鋤頭上七縱八橫，至今也填坑塞窟。諸昆仲！還有為堂頭和尚出氣者麼？今日幸有博山不肖兒孫為伊雪屈。」

結制，上堂。「天地與我同根，萬物與我一體，時人見此一株花如夢相似。諸昆仲！古人於黑漆桶底鑑貌辯色，無影樹下笑月吟風，掣開金鎖玄關，扯破漫天網子。博山則不然、有人問：『天地與我同根，萬物與我一體，意旨如何？』秪向他道：『昨日有人從燕京來，寄得廣南信。』豈不見？溪山各異而雲月是同。又云：『時人見此一株花如夢境相似，意旨如何？』秪向他道：『。』不見人無遠慮必有近憂。珍重。」

開光，上堂。「佛身無為，不墮諸有，慈德聲名垂不朽，今朝覿面絕週遮，眼上眉毛誰不有？丹霞撥火而尋舍利，善現晏坐而睹法身，雲門用棒以酬恩，洞山用麻而報德，這一隊老漢雖則一期方便，怎奈千古顢頇？何似博山將大冶紅爐一模傾出，使天上天下有情無情睹端嚴之妙相，植菩提之正因，度普耀之通津，趨妙嚴之果海，紫磨金聚咸轉根本法輪，白玉毫光旋入普明三昧，使大地眾生各各相謂有佛出世、各各自見己身作佛，無有眾生、無一眾生相者。如是，則無施者、無化者、無造者、無受者、亦無見者。何以故？施者乃至見者如夢幻故，山河大地、草木叢林、情與無情、世出世間如夢如幻故，乃至諸佛出世、諸佛涅槃，影現其中如夢如幻故。還有不在夢幻者麼？」卓拄杖，云：「今日為君親指出，普天匝地盡光明。」

上堂。「『一二二三子，平目復仰視，兩口一無舌，此是吾宗旨。』仰山大師生平家活徹底為人，若以意識度量，正所謂平地上死人無數也。然此偈無纖毫縫罅，博山今日向虛空裏釘橛子、太清中加彩繪，使諸人有所趣向、有所捫摸也。『一二二三子』，抖擻不下。『平目復仰視』，北斗向南看。『兩口一無舌』，空谷傳聲，虛堂習聽。『此是吾宗旨』，披拂有餘恨。諸昆仲！當知此偈暗機圓合，金鐘同玉磬和鳴；正按全提，瑞草與瓊枝並茂。若向這裏會去，平常心與道相宜；若向這裏不會，正是業識茫茫，無本可據。更有一事在，佛殿東南缺了一角，有人補湊得下，博山遺隻履以謝之。珍重。」

上堂。「諸佛秘密藏，祖師遞相付，既同本來心，何迷復何悟？言語悉虛妄，形色如朝露，了形色語言，究竟絕依怙。譬如洞庭水，今古清如故。虛空非動搖，太清絕點污，有物終敗壞，無形始清素。諸昆仲！迷鏡裏之頭，徒勞狂怖；昧衣中之寶，枉受伶俜。」卓拄杖，云：「若向這裏會去，猶較些子。更欲遲疑，向下文長，留待來日。」擲拄杖，下座。

上堂。「心同虛空界，示等虛空法，證得虛空時，無是無非法。大小祖師雖則是和泥合水，要且弄巧成拙，將心與虛空分作兩橛，說同說等、論是論非，雖不涉是非，亦將是非弄影耳。夫虛心獨運，妙湛何依？至體彌綸，空界何立？大方莫比其量，慧目罔眺其蹤，日月未足喻其明，冰雪難以方其潔。古澗之水湛湛，浸殺法身；不萌之草茸茸，能藏香象。諸昆仲！且道：徹底無依，向甚處安身立命？」良久，云：「眾既知時節，吾今不再三。」卓拄杖，下座。

上堂。「靈光不昧，萬古徽猷，入此門來，莫存知解。諸昆仲！終日拈香擇火，待客迎賓，動轉施為，折旋俯仰，還有知解也無？既無知解，得恁麼伶俐、得恁麼活潑？古德云：『樵子負薪歸，機婦連霄織，看他家事忙，且道承誰力？』若向這裏會去，飯是米做底、湯是水做底、師姑是女人做底，切莫當面錯過。不錯過，鷂子過新羅，依然辜負我。」卓拄杖，下座。

解制，上堂。「世界乾城，眾生陽燄，諸佛鏡像，六道空花，不躋圓覺大伽藍，終是癡狂門外走。若帶些些泥，未免紙褁麻纏，除是鐵膽銅心，始解步空捉影。百尺竿頭穩坐，終落那邊；三家村裏安身，仍停此岸。只須藏身處沒蹤跡，金鍼繡出玉麒麟；沒蹤跡處莫藏身，鐵掌挪成銀彈子。諸昆仲！今日解制之辰，三年果滿，萬行週圓。且道：百步穿揚一箭作麼生透得過？」良久，卓拄杖，云：「好手手中誇好手，紅心心裏紅心。」下座。

結制，上堂。「世尊拈花，芙蓉秋露冷；迦葉微笑，蘭蕙曉風清。又云：『我有正法眼藏涅槃妙心付囑於汝。』可謂囊藏長者券，腰沒半文錢，至今後代兒孫望影分波，竟莫得其涯岸。當此時也，去聖時遙，人心狂悖，妄庸邪見布滿寰宇，稱悟道者紛紛，求其真參實究者蓋尟也。諸昆仲！若要會世尊拈花底道理。」豎起拂子，云：「向這裏會取。若要會迦葉微笑底道理。」擲下拂子，云：「向這裏會取。然須從冰山雪洞裏穿下過來始堪共語。不然，則就窩子裏打將去，盡是掠虛漢，與自己本分中有何交涉？即今乃結制之辰，有吉安純初曾居士舟次一月而來，為彼乃郎廣修供養，復請博山上堂敷演此事，不免翻世尊之陳案，燃古佛之慧燈，踵列祖之芳塵，續金剛之慧命。然雖如是，諸人分上也須向無陰陽地上啣一莖草來始得。」卓拄杖，下座。

上堂。「單明向上，語絕週遮，洞鑒機微，要在句外。若在文言上理會，正所謂埋沒先宗，辜負自己。德山大師云：『毫釐繫念三途業因。』諸昆仲！十二時中折旋俯仰，是繫念耶？非繫念耶？是正因耶？是業因耶？又云：『瞥爾情生，萬劫羈鎖。』開口動舌處，是情生耶？非情生耶？是解脫耶？是羈鎖耶？汝等諸人各向衲衣下緇素看。若以無念為無念、無情為無情，即坭塑木雕；若以有念為有念、有情為有情，正是業識茫茫，無本可據。衲僧家須另行一路始得。祖師云：『心隨萬境轉，轉處實能幽，隨流認得性，無喜亦無憂。』于諸境緣未免隨流。且道：喚甚麼作性？若認得性，正好喫博山痛棒；若認不得性，正好喫博山痛棒。何以故？龍門無宿客，雨打石人頭。」卓拄杖，下座。

壽日，上堂。「諸佛時常說法，博山特地重宣。是何言？丫角女子鬢皓然。是何法？明察秋毫雙眼瞎。此情惟有木人知，六月炎天生凍殺，若向這裏揭山頭之宿霧、破水面之印文，古佛向汝諸人面前說〈壽量品〉、〈報恩品〉已竟。所以云：『博山生大地，眾生與博山同生；博山壽大地，眾生與博山同壽。』然雖如是，更須知有出世事始是報恩者。博山嘗有偈云：『欲報深恩出世奇，報恩深處少人知，而今洞徹無違理，始信從前步不移。』古德云：『盡大地如粟米大，拋向汝諸人面前。』諸人要且不會，打鼓普請看；若會得恁麼說話，始知不移步底道理，國恩、佛恩、親恩、檀越恩一時報足。若乃煖衾涼枕、菽水承歡，欲報深恩，無有是處。所以釋迦大師棄皇宮如脫敝屣，乃至忉利天為母說法，此釋迦之孝也。目犍連尊者去鬚髮如除垢膩，乃至餓鬼道中救脫母難，此目連之孝也。現前大眾思地獄苦，發菩提心，長連床上瞠眉努目，究衲衣下一件大事，此諸昆仲之孝也。作麼生是博山底孝？」拈拄杖，云：「一條拄杖活如龍，縱橫全得渠儂力。」連卓拄杖，下座。

除日，上堂。「殘冬已去，春風到來，木雞報曉，石女懷胎。庭前翠柏堪剪，溪邊嫩柳重栽，達磨不來東土，寒山元在天台，惟有臨濟大師赤肉團上無位真人分身無量，散在汝諸人面門出入，未證據者看看：饑同餐、渴同飲、寒同火、睡同衾，若向這裏儱侗瞌睡，未免受無位真人當面熱瞞。」豎起拂子，云：「諸昆仲！會麼？圓明了知，不因心念。珍重。」

上堂。「佛法非非法，非非非亦非，非非俱絕跡，始可話離微。諸昆仲！若欲決擇是非，除是向教乘中辯得清濁，然後始透得祖師關捩。何謂清濁？如教中說貪、嗔、癡、愛、煩惱、無明是障道法，此是聲聞藏說、是濁流邊說；無佛可成、無生可度，情與無情性相平等，此是菩薩藏說、是清流邊說；至體無名，聖功獨炤，此是藥言，無病人前不得說藥。有修、有證，建立因果，此是聲聞藏說、是濁流邊說；無修、無證，不昧因果，此是菩薩藏說、是清流邊說；修與無修二俱剩語，此是藥言，無病人前不得說藥。若說有句、無句，是外道說；若說亦有亦無句、非有非無句，亦是外道說；離四句絕百非，此是藥言，無病人前不得說藥。若貪著塵勞，侵損正法，此是波旬說；失于正受，樂著諸受，此亦是波旬說；山崩海竭不動其心，此是藥言，無病人前不得說藥。諸昆仲！百非俱遣，宛然赤子之心；一道齊平，突出摩醯之眼。珍重。」

上堂。「壽昌先師云：『踏上雲頭第一峰，眼中廣博小虛空，當初欲見無繇見，今日相逢處處同。』諸昆仲！此是曹洞宗旨，分明向汝諸人道，無纖毫蓋覆。若向這裏會去，洞山大師在諸人腳跟下放光動地，入寶鏡三昧也。其或未然，博山不免註解一遍：『踏上雲頭第一峰』，坑坎嶮巇，也須仔細。『眼中廣博小虛空』，眼在虛空裏，虛空在眼裏，試定當看。『當初欲見無繇見』，對面不相識，千里卻同風。『今日相逢處處同』，是何面目？指東為西、喚南作北得麼？若向博山註解處會去，壽昌先師在汝諸人腳跟下放光動地，入寶鏡三昧也。然雖如是，博山不合將壽昌老人受用底家私撒向諸人腳跟下。豈不見？父為子隱、子為父隱，直在其中矣。珍重。」

桐城宰官居士請上堂。拈香祝　聖竟，復云：「諸昆仲！參學須具參學眼，若具參學眼，腳踏實地，步步登玄；若不具參學眼，與參學沒交涉。譬如善射者，立定腳跟，然後拈弓架箭，始能中的也。黃蘗希運禪師云：『老僧行腳時，見草裏有人攔頭一錐，彼人若知痛癢，便布袋盛米供養他。』雪峰大師三登投子、九上洞山，炊飯挪巾，成辦箇專此宗門中參學樣子。不似而今口稱行腳，觀山玩水，較量是非，三三五五聚頭雜話。有一等向冊子上研窮、枯骨上討汁。有一等長連床上睜眉努目，胡思亂想，想久成勞，不是昏沉便是散亂，如斯等類皆非法器。諸昆仲！洞房春煖，須知錦帳香銷；庭際光生，且喜寒巖發燄。事驚極致，理喜從虛。所以道：直須揮劍。若不揮劍，漁父棲巢。閒時喜唱步虛詞，泥雨須防苔蘚滑路。憑高處，險獅巖，絕狐狸之蹤影，向暗中消靈運，結燈花之彩。諸昆仲！博山捨父逃走，伶俜辛苦三十餘年，今日到舒州城唱箇還鄉曲子，徹見故鄉田地、徹見故鄉人物、徹見故鄉春色，世間之樂百千萬億倍不足為喻。茲因桐城眾宰官、居士及諸山僧友請博山陞座說法，博山果有何法可說？不免將生平所行底、所見底、所到底細詳一遍。然雖如是，道曠無涯，逢人不盡，更須知有長處始得。」

卓拄杖，云：「莫謂故鄉田地穩，門前更有萬重山。」

僧問：「此土聖凡同聚會，向上宗乘為舉揚。」師云：「此去南舒一百餘。」又問：「不問有言、不問無言，請和尚如何道？」師云：「巖前生石虎。」僧喝一聲，師笑云：「聲響吼如雷。」僧無語，師便打。

生生社，陞座。「拄杖子謂之有，是增益謗；謂之無，是減損謗；謂之亦有亦無，是相違謗；謂之非有非無，是戲論謗。只須向四句外會去，始不被拄杖子瞞。諸昆仲！緣生無性，拄杖子徹底無依；無性緣生，拄杖子建立世界。拄杖子緣生，一切法緣生；拄杖子無性，一切法寂爾。所以道：心生，種種法生；心滅，種種法滅。祖師云：『百千法門，同歸方寸；恒沙妙德，總在心源。』會此一心法，說生無生亦得、說無生生亦得、說生生無生亦得、說無生生生亦得。繇此運大悲心，興放生業，飛者適虛空、走者適林麓、潛者適淵溟，豈可以世間生滅有無而較量其功德者哉？博山今日登此座筵，不說有法、不說無法、不說亦有亦無法、不說非有非無法，離四句絕百非，石人點額，青山皺眉，深寒博得三春暖，破霧披雲入翠微。諸昆仲！南山起雲，北山下雨，汝等諸人緊捎草鞋，牢把腳跟。然雖如是，爛泥田埂石頭路上，也須防󵓐。」卓拄杖，下座。

生生社，小參。「諸昆仲！宗門中事難以措詞，盡力道不得句作麼生開口？三乘十二分教有人說去了也、即心即佛有人說去了也、非心非佛有人說去了也、不是心不是佛不是物亦有人說去了也，且道：現前與諸昆仲分析底是箇甚麼？若喚作業識茫茫，正所謂懷寶迷邦；若喚作直下是佛，因甚麼承當不下？昔世尊拈花示眾，百萬人天悉皆罔措，惟迦葉一人破顏微笑，且道：迦葉笑個甚麼？博山不免為諸人註破：若向世尊拈花處會去，山濤海雲為汝等助發機緣；若向迦葉微笑處會去，飛走鱗毛普現色身三昧。到恁麼田地，不作箇解會，亦非無解會者。雲門大師云：『古佛與露柱相交是第幾機？』且道：現前喚甚麼作古佛？喚甚麼作露柱？又自代云：『南山起雲，北山下雨。』且道：雲門意在於何？若向雲門句下徹去，會此分折底有甚麼難？然雖如是，黃金自有黃金價，切莫和沙賣與人。珍重。」

皖城宰官居士請上堂。「『天地與我同根，萬物與我一體。』肇法師恁麼道，秪知全身拶入，要且不會轉位旋機。殊不知大圓覺中無我、無人、無眾生、無壽者，說箇一體，已成兩橛。豈不見？喚作如如，早是變易了也。僧問大隨和尚：『劫火洞然，大千俱壞，未審這箇還壞不壞？』隨云：『壞。』這僧倚牆靠壁，冷地裏抱箇石頭；大隨兵權在手、符到奉行，又何曾放過？道個『壞』字，正所謂殺人不眨眼。僧云：『恁麼則隨他去。』隋云：『隨他去。』大隋把定關鑰，添枷著杻，兩重公案。這僧徑往舒州見投子，子云：『甚麼處來？』僧舉前話，子裝香，望大隋，拜云：『大隋古佛放光。』于此，投子可謂具金剛正眼，緇素分明。復令這僧向大隋懺悔。僧至大隋，隋已遷化，復往舒州見投子，子亦遷化。這僧雖然皮下無血，要且有始有終。後人贊云：『一句隨他去，迢迢幾萬餘。』今時人坐參知識尚不肯真參力究，見這僧也須知慚愧始得。茲因合郡宰官居士於彌勒菴請博山登座說法，諸昆仲！當知：古佛堂前曾無異說，夜明廉外別有家傳，分明月炤金沙，喜見庭生瑞草，家風笑展，從他野渡，無人寶樹風清，須信白雲有主。諸昆仲！若向這裏會去，可以與古人把手入理深譚；其或未然，生死分中快須著力。」卓拄杖，下座。

展墓歸山，上堂。「離山九十日，誰是能離者？本無心外境，愚者妄分別。諸昆仲！會得此意，雖經歷恒河沙世界，無彼此之分、無自他之想。良以世人秪知有一生身、及一生底父母、一生身底處所，殊不知曠大劫來能生所生底父母、及一一生身底處所，盡其智力不得其數量。諸昆仲！若以恩報恩，大恩莫能報，不見報恩者，始乃得常住。是故，諸菩薩借此世間孝，運無緣之慈、興無礙之悲耳。諸昆仲！金棺扶，認父骨於亂屍之中；義井薦親，見天人于寶塔之頂。此等俱見超物表、理出常情，若以世間情想擬報深恩，雖肝膽塗地不能報也。昔興化令他人助哀，山河揮淚；迦葉藉琴聲起舞，草木含悲。博山今日以現前血肉身心供養現前無面目底父母，汝等諸人向這裏還見得徹麼？」卓拄杖，云：「他家自有通人愛，不以親疏較短長。」便下座。

為官諭吳觀我居士茶話。「真不掩偽，曲不藏直，大千沙界黑如漆，揭開雲霧見青天。男兒肯向他尋覓，一語中具三玄；新婦騎驢阿家牽，一玄中具三要。跛腳猢猻多躑跳，有炤有用；沙盆打著連底凍，立主立賓。相將攜手過西秦，唯有東村王太乙，一番拈弄一番新。今日為太史茶話，要向博山言句下一一討箇註解；其或未然，三十棒寄在別來相見。珍重。」

二月朔旦，上堂。「纔方結制，又是半月了也。諸昆仲！分上曾有個入處也無？若無箇入處，須要尋個入處；若得個入處，須要尋個出處。直須自看。諸昆仲！當知：古路無塵，只須知有門庭，絕待盡卻。今時偏方與正位攸同，枝派共靈源皎潔，到此則髑髏識盡、烈火流金始名出世，更須知有野老家風始得。且道：野老家風是何景象？」卓拄杖，云：「遲日穿芳逕，春鋤帶雨歸。」下座。

上堂。僧問：「古人道：『從緣薦得相應疾，就體消停得力遲。』請問：如何是從緣薦得？」師云：「古鏡不重磨。」進云：「如何是就體消停？」師云：「清光仍似舊。」進云：「從緣就體蒙師指，格外玄談有也無？」師云：「三歲孩兒頭似雪。」進云：「恁麼則碧桃綻蕊、綠柳萌芽也。」師云：「遠觀山有色，近聽水無聲。」僧禮拜，師乃云：「切忌從他覓，迢迢與我疏。洞山老人草鞋斷矣、腳跟露矣，諸人若知痛癢，阿誰皮下無血？博山與諸人同途不同轍，諸人向正位中來，博山不在正位，諸人在博山拂子裏許；諸人向偏位中來，博山不在偏位，拂子在諸人袈裟裏許。所以道：對面不相識，千里卻同風。若向這裏徹去，當下知歸，不留朕兆；其或未然，千百世修行未為晚也。故我釋迦大師為勇猛眾生成佛在一念頃，為懈怠眾生得果滿僧祗劫。諸昆仲！當知明中有暗，毫端現華藏之奇妙，挾協通寶鏡，瀉山河之影。博山恁麼道，猶是葛藤，諸人也須拼斷始得。且道：拼斷後作麼生行履？」卓拄杖，云：「不因樵子逕，爭到葛洪家？」

結制，上堂。僧問：「古人道：『塵中能作主，化外自來賓。』請問：如何是塵中主？」師云：「江西原是豫章城。」進云：「如何是化外賓？」師云：「青山自青山。」進云：「賓主相見時如何？」師云：「綠水忻綠水。」進云：「恁麼則金繩界畔飄黃葉，般若堂前解垢衣，一句作麼生道？」師云：「順數一籌。」進云：「博山今日結制，人人鼻孔撩天，請問更與諸人說箇甚麼？」師云：「空中施彩繪，論劫不成顏。」僧禮拜，師乃云：「便恁麼進堂去，猶較些子，更欲遲疑，劍去久矣。博山從來無佛法繫綴於人，豈但博山？乃至諸佛諸祖亦復如是，但有言說，都無實義。所以道：釋迦不達南方禪，達磨不會西來意。博山與諸人秪知二時逐隊，但恁麼過時。臨濟三玄三要，誑嚇小兒；曹洞兼帶協通，顢頇無識；溈仰暗機圓合，鬼面神頭；雲門函蓋乾坤，心麤膽大；法眼雖云平易，機險殺人。博山總不恁麼，今日與諸昆仲結制，將九十日為一時，以一時為九十日，若向這裏會去，萬年一念、一念萬年，生死情枯、真如體寂，二途俱泯，觸處皆通。茲有嘉興沈居士不辭數千里來此供養大眾，且道：作麼生說個通底道理？」卓拄杖，云：「根塵蘊界原無性，誰道虛空礙眼睛？」

上堂。「摶聚四大，緣生九竅，識蘊奔馳何日了？虛空無限水雲分，石女從綠步荒草，荒草披離四部洲，煙雲旋合鎖重樓，彈指豁開彌勒閣，香水幡幢盡徹頭。諸昆仲！當此時，洞庭無蓋，凍殺法身，廬阜悲酸，清淚如雨。欲償廬陵米價，踏翻東兗橋梁，從教雪潔水清，管取兒孫滿地。到恁麼田地，以何為驗？」卓拄杖，云：「深山乘瑞運，處處紫雲飛。」