---
title: "慧覺衣禪師語錄 · 住太公山石寶禪寺語錄"
description: "慧覺衣禪師語錄是清代臨濟宗僧人慧覺衣的語錄彙編由弟子徹御等人編纂成書。該書記錄了禪師的法語開示機鋒對答及偈頌等內容生動體現了其禪法思想與實踐。歷史背景上此作誕生於清初禪宗延續發展之際反映了當時禪門的修行風貌與思想特點。內容上以直指人心見性成佛為核心強調實修實證融合了臨濟宗的峻烈機鋒與日常修行指導。在佛教地位上該語錄是研究清代禪宗特別是臨濟宗法脈傳承與禪學思想的重要文獻對了解當時禪林風氣與師徒授受具有較高的歷史與學術價值。"
url: "https://rushiwowen.co/en/r/cmgn0swx60qa3jl04ed9sfluh"
---

### 住太公山石寶禪寺語錄

> Recorded Sayings from Stone Treasure Chan Monastery on Mount Taigong

師在綦江龍潭，受蒼峨上座等請入院。

> The Master was in Longtan, Qijiang, and accepted the invitation from Elder Cang'e and others to enter the temple.

三門。云：「欲登石寶奧堂，先跨石寶門戶。既然鑽仰彌堅，且道作麼生入？咄！自從八字打開，至今一條大路。」

> Three Gates. He said: "To ascend the precious hall of stone, first cross the stone gate's threshold. Since the path of practice is ever more solid, tell me, how do you enter? Ha! Since the eightfold path has been laid wide open, there has always been one great road."

佛殿。云：「釋迦已過去，彌勒猶未來，即今新石寶，更教禮阿誰？」喝一喝。

> The Buddha Hall. He said: "Shakyamuni has passed into the past, Maitreya has yet to arrive. This very moment, this new stone treasure—whom should we bow to now?" He gave a sharp shout.

方丈。云：「若立一塵，九間僧舍熱烘烘；不立一塵，八面天窗空寂寂。」指侍者，云：「立也是你，不立也是你。」

> The abbot said, "If you set up a single speck of dust, the nine rooms of the monastery become blazing hot; if you set up not a single speck, the eight-sided skylight remains empty and silent." Pointing to the attendant, he said, "To set it up is you; not to set it up is also you."

拈疏。云：「百千法門，無量玅義，覿體全彰，何須特地？然雖如是，也要大家知。」

> Picking up the commentary, it says: "The hundred thousand Dharma gates, the boundless profound meanings—all are revealed in their entirety right before our eyes. Why then seek them elsewhere? Yet even so, it is still necessary for everyone to truly understand."

法座。以杖擊云：「石寶之座方廣而高，攀仰莫及，老漢親遭，今日被者一夥沒面皮人拖拖撦撦，業網難逃，且道還有具眼者麼？看石寶𨁝跳。」遂登。拈香祝聖畢，末後拈香云：「此瓣香名不得、狀不得、取不得、捨不得，逢強即弱、遇柔即剛，三家村裏生成、十字街頭賣弄，只得聲喧海宇、價重寰區，次回拈出爇在爐中，敬為見住夔州府梁山縣萬竹山福國禪寺雙桂堂上傳臨濟正宗第三十一世破山大和尚，用報法乳之恩。」斂衣趺坐。上首白椎竟，師云：「人不逢人，必難啟乎至情之口；言非得意，亦無覿面點首之儀。今幸蒼峨上座三於龍潭覓老僧至此，與諸禪德相席打令，想是人已逢人、言亦得意，老僧縱無至情之口，且拄杖子輕讓不得。」驀卓一卓云：「誰是覿面點首者？請出與老僧話會看。」問答畢，師乃橫按拄杖，喝一喝云：「此段風光會也麼？一莖拄杖縱橫拖，非他不善誇經紀，無舌童兒恨話多。」

> The Dharma Seat. Striking the ground with his staff, he said: "The stone treasure seat is vast and high, unreachable by climbing or gazing. This old man personally encountered it, yet today I'm dragged and pulled by a bunch of shameless people—the net of karma is hard to escape. Is there anyone here with true discernment? Watch the stone treasure leap!" He then ascended the seat. After offering incense and praying for the emperor's well-being, he finally took up a stick of incense and said: "This incense cannot be named, cannot be described, cannot be grasped, cannot be discarded. When met with strength, it becomes weak; when met with softness, it becomes firm. Born in a remote village, it flaunts itself at the crossroads. Its sound echoes across the seas, its value is esteemed throughout the world. I now lift it and place it in the incense burner, respectfully offering it to the Great Master Pòshān, the thirty-first patriarch in the Linji lineage, residing at the Double Cassia Hall of the Fúguó Temple on Wànzhú Mountain in Liángshān County, Kuízhōu Prefecture, in gratitude for the nourishment of the Dharma." Adjusting his robe and sitting in meditation posture, after the leading monk struck the wooden block, the master said: "If one does not meet the right person, it is hard to open the mouth of utmost sincerity. If words do not convey true meaning, there is no opportunity for a face-to-face nod of understanding. Today, I am fortunate that the venerable Cāng'é has sought me out three times at Dragon Pool and brought me here to share the seat and exchange pointers with all you Chan practitioners. It seems the right person has been met, and words have conveyed true meaning. Though this old monk lacks the mouth of utmost sincerity, this staff of mine cannot lightly yield." Suddenly striking the ground once, he said: "Who is the one who nods in understanding face-to-face? Step forward and converse with this old monk." After the questions and answers concluded, the master held his staff horizontally, gave a shout, and said: "Do you understand this scene? A single staff moves freely across the land—not that it lacks skill in proclaiming the teachings, but the tongueless child resents too many words."

開爐，上堂。問：「一切眾生皆有佛性，為什麼不識？」師云：「不識，可救一半。」進云：「那一半作麼生？」師云：「問取門前石土地。」問：「臨濟三玄要，雲門一字關。一字關且置，玄要事如何？」師云：「穿過髑髏。」進云：「如何是第一玄？」師云：「古鏡未成前。」進云：「如何是第二玄？」師云：「古鏡已磨然。」進云：「如何是第三玄？」師云：「古鏡照無偏。」進云：「如何是第一要？」師云：「拶碎虛空無朕兆。」進云：「如何是第二要？」師云：「日出明明光普照。」進云：「如何是第三要？」師云：「瞎馬瞎驢分草料。」進云：「三玄三要知端的，一字關頭又若何？」師震威一喝，僧作禮，云：「臨濟與雲門鼻孔在和尚處，還有分別也無？」師打，云：「一串穿卻。」問：「如何是吹毛劍？」師豎拄杖，云：「好子細。」進云：「未出匣時如何？」師打，云：「伏屍萬里。」進云：「出匣後如何？」師復打，云：「青天也須喫棒。」乃卓拄杖，云：「通紅爐鞴、惡辣鉗鎚，鍛鍊聖凡、鑄鎔魔佛，任是銅頭銕額、純鋼打成，非佛非魔、不凡不聖的漢到來，老僧者裏不惜手腳、廣用炭煤，亦要幾過紅爐、幾經辣手，將他舊知惡習一一銷鎔，聖量凡情些毫鍛盡，管教全身打扮、脫體莊嚴，表正影端、光前裕後。大眾！正當恁麼時節，就本推功一句作麼生道？」復卓一卓，喝一喝，云：「試玉須經火，求珠不離泥。」

> The winter meditation session began, and the Master ascended the teaching seat. A monk asked, "All sentient beings possess Buddha-nature. Why do they not recognize it?" The Master said, "Not recognizing it can save half of them." The monk pressed, "What about the other half?" The Master said, "Ask the stone earth-god in front of the gate." A monk asked, "There is Linji's Three Mysteries and Three Essentials, and Yunmen's One-Word Barrier. Setting aside the One-Word Barrier for now, what about the matter of the Mysteries and Essentials?" The Master said, "Pierce through the skull." The monk asked, "What is the First Mystery?" The Master said, "Before the ancient mirror is formed." The monk asked, "What is the Second Mystery?" The Master said, "The ancient mirror is already polished." The monk asked, "What is the Third Mystery?" The Master said, "The ancient mirror reflects without bias." The monk asked, "What is the First Essential?" The Master said, "Crush the void—no trace or sign." The monk asked, "What is the Second Essential?" The Master said, "The sun rises, its bright light shines everywhere." The monk asked, "What is the Third Essential?" The Master said, "Blind horses and blind donkeys share the fodder." The monk asked, "The Three Mysteries and Three Essentials are understood clearly. What about the One-Word Barrier?" The Master gave a mighty shout. The monk bowed and said, "The nostrils of Linji and Yunmen are in your hands, Venerable. Is there any distinction between them?" The Master struck him and said, "Strung together on one thread." A monk asked, "What is the hair-splitting sword?" The Master raised his staff and said, "Look carefully." The monk asked, "Before it leaves the scabbard, how is it?" The Master struck him and said, "Corpses strewn for ten thousand miles." The monk asked, "After leaving the scabbard, how is it?" The Master struck him again and said, "Even the blue sky must taste the staff." Then he planted his staff firmly and said, "A blazing furnace, fierce tongs and hammers—they temper the sage and the ordinary, melt down demons and buddhas. Even if someone with a head of bronze and brow of iron, forged of pure steel—neither buddha nor demon, neither ordinary nor sage—comes before me, this old monk will not spare effort. I'll use plenty of charcoal and coal, and ensure they pass through the red furnace several times, endure several rounds of fierce handling, melting away all their old knowledge and bad habits, completely tempering their notions of sagehood and ordinariness. I'll make sure they are fully adorned, utterly majestic, upright in form and shadow, bringing glory to the past and prosperity to the future. Assembly! At just such a time, what is the phrase that traces the root and credits the work?" He planted his staff once more, gave a shout, and said, "Testing jade requires passing through fire; seeking pearls cannot be done without mud."

上堂。驀拈拄杖云：「道在日用，日用不知，屙矢放尿，喫飯穿衣，一一全彰西來的的意。恁麼朝打三千，暮打八百，畢竟明箇什麼道理？」乃卓一下云：「吾無隱乎爾。」

> The master ascended the platform. Suddenly raising his staff, he said: "The Way is in daily life, yet in daily life we fail to recognize it. Shitting and pissing, eating and dressing—each one fully reveals the true meaning of the Patriarch’s coming from the West. If so, why do we strike three thousand times in the morning and eight hundred times in the evening? After all, what principle are we trying to clarify?" Then he planted his staff firmly and said: "I have nothing to hide from you."

上堂。問：「進前一步，有犯當頭；退後一步，離宮失殿。不前不後，合作麼生？」師云：「腳跟下好與三十棒。」進云：「恁麼前後坐斷，不立邊際，畢竟如何棲止？」師打云：「夜半無餘事，就爐枕石高。」問：「黑白未分時如何？」師云：「恰。」進云：「黑白既分時如何？」師云：「露。」進云：「分與未分時如何？」師云：「劄。」乃云：「推不向前，如珠走盤；約不退後，如盤走珠。不是神通玅用，亦非法爾如然，自古自今，非常非異。設或到得者般田地，又且如何？」鼓掌呵呵大笑云：「牛角自尖，羊角自鷲。」

> The master ascended the hall. A monk asked, "If I step forward, I violate the principle; if I step back, I lose my place. Neither forward nor back—what should I do?" The master said, "Thirty blows right at your heels." The monk pressed, "If both forward and back are cut off, and no boundaries are established, how then should one dwell?" The master struck him and said, "In the deep of night, with nothing left to do, rest your head on a stone by the stove." Another asked, "Before black and white are distinguished, what then?" The master said, "Exactly." The monk asked, "After black and white are distinguished, what then?" The master said, "Revealed." The monk asked, "Between distinguished and not distinguished, what then?" The master said, "Pierce." The master then said, "Pushed forward, it won't go—like a pearl rolling on a plate. Pulled back, it won't retreat—like a plate rolling a pearl. This is not some miraculous function, nor is it the natural order of things. From ancient times to now, it is neither ordinary nor extraordinary. Even if you reach such a state, what then?" Clapping his hands, he laughed heartily and said, "A cow's horns are naturally sharp; a goat's horns are naturally curved."

上堂：「蹋碎阿房蒙古石，大驚小怪走忙忙。依然只是兒孫事，祖父元來不出堂。」

> The master ascended the platform and said: "Trampling the stones of Epang Palace, they rush about in alarm and haste. Yet it remains the business of children and grandchildren—the grandfather never left the hall."

上堂：「大道只在目前，要且目前難睹，欲識大道真體，不離聲色言語。」乃豎拄杖，云：「見麼？有眼同見。」卓一下，云：「聞麼？有耳同聞。既然同見聞，此便是聲、是色。且道：如何是大道真體？」復卓一卓，喝一喝，云：「萬古碧潭空界月，再三撈摝始應知。」

> The Great Way is right before your eyes, yet it's hard to see even what's right before you. If you wish to recognize the true essence of the Great Way, it is not separate from sounds, forms, and words. He raised his staff and said, "Do you see it? Those with eyes all see it." He thumped it once and said, "Do you hear it? Those with ears all hear it. Since you all see and hear it, this is sound, this is form. Now tell me: What is the true essence of the Great Way?" He thumped it once more, gave a shout, and said: "The moon in the timeless, clear, empty pond— only after trying to grasp it again and again do you truly know."

上堂。「喫飯打濕口，洗面打濕手，箇事本現成，人人盡知有。只不合等閑一問，問著十箇有五雙，眼似流星，口似匾擔，依舊面前背後，佛法不得順手。」拍膝一下，云：「只為分明極，翻令所得遲。」

> The master ascended the platform and said: "When you eat, your mouth gets wet; when you wash your face, your hands get wet. This matter is originally complete and present—everyone knows it exists. But it's just that you shouldn't casually ask about it. When questioned, ten people out of five pairs—eyes darting like shooting stars, mouths tight like carrying poles—still end up facing forward or turning their backs, unable to grasp the Dharma smoothly." He slapped his knee and said: "Precisely because it's so clear, you end up attaining it all the more slowly."

上堂。問：「麤細思三惑，亦用亦不用？」師云：「窮猿抱子懷中熱，宿鳥無雛夜半寒。」問：「學人工夫不上，乞和尚慈悲指示。」師云：「纔加防守，子盜家財；不禁門庭，父授子業。參去。」乃云：「日把絲綸戲碧波，深潭巨浪意如何？直須大透龍潛處，吸盡西江水一河。然而老龍潛處，勢所難到，若到則喪身失命，不到則疑滯一生。若果到得恁麼所在，管教老龍縮舌，頷下收珠，地覆天翻，山崩海裂，然後睡龍宮、眠虎穴，當知誰箇可交涉？猛然平地一聲雷，一條拄杖廣長舌。」喝一喝。

> The master ascended the hall. A question was asked: "The three delusions of coarse, subtle, and thought—should they be used or not used?" The master said: "A desperate ape clings to its young, its chest burning with anxiety; a mother bird bereft of her chicks shivers in the cold of midnight." Another asked: "This student's practice does not progress. I beg the master, in your compassion, to give instruction." The master said: "If you guard it too tightly, the son steals the family wealth; if you leave the gate unguarded, the father passes the family business to the son. Go and reflect on this." Then he said: "Daily casting your fishing line into the emerald waves—what is your intent in the deep pool and the great swells? You must penetrate directly to where the old dragon lies hidden, and drink dry the river of the Western Sea. Yet the place where the old dragon lurks is difficult to reach. If you reach it, you lose your life; if you do not reach it, doubt will plague you your whole life. But if you truly arrive at such a place, you will surely make the old dragon draw in its tongue and retract the pearl beneath its chin. Heaven and earth will turn over, mountains crumble and seas split open. Then you may sleep in the dragon's palace and rest in the tiger's den. Who then can have any dealings with you? Suddenly, a thunderclap erupts from level ground—a single staff becomes a vast, long tongue." He gave a shout.

上堂。舉：「趙州和尚云：『金佛不度爐，木佛不度火，泥佛不度水，真佛內裏坐。』」師云：「趙州古佛尋常揭示一機一境，眼光爍破四天下，只者一轉卻有半邊照不著。若據石寶見處又且不然，金佛須度爐，木佛須度火，泥佛須度水，真佛無方所。眾中若有箇英俊衲子聞恁麼舉，判出來道：『長老！你者些說話正是有半邊照不著。』」卓拄杖一下，云：「將謂鬍鬚赤，更有赤鬚鬍。」

> The master ascended the hall and cited: "Venerable Zhaozhou said, 'A golden Buddha cannot pass through the furnace, a wooden Buddha cannot pass through fire, a clay Buddha cannot pass through water—the true Buddha sits within.'" The master said: "Venerable Zhaozhou, an ancient Buddha, would often reveal a single principle through a single circumstance. His gaze could illuminate the four directions, yet this very turn still leaves half in shadow. According to Stone Treasure's understanding, however, it is not so: the golden Buddha must pass through the furnace, the wooden Buddha must pass through fire, the clay Buddha must through water—the true Buddha has no fixed abode. If among you there is an outstanding monk who hears this citation, he might step forward and declare: 'Venerable! These very words of yours are precisely what leave half in shadow.'" He struck his staff once and said: "You thought the beard was red—but there is one with a redder beard."

佛成道，上堂。「六年忍餓苦辛勤，一點明星刺眼睛，剛道瞿曇成正覺，依前日午打三更。」

> The Buddha attained enlightenment, and the master ascended the platform. "For six years, enduring hunger and hardship, a single star pierced the eyes. Just as they say Shakyamuni reached perfect awakening, the noon sun still strikes the third watch."

上堂。「火柴頭一時𨁝跳，觸碎了灶神眉毛，無底甑怨氣沖天，爆竹頭攤聲失笑，莫怪石寶倒語顛言，恐爾不是聰明神道。若果是箇神道，免教鐘磬椎惡鬧。」以拄杖打地，云：「再與你燒一分錢，休當神前酒臺盤，莫謂相逢不相識，枕石漁翁網覆顏。」喝一喝。

> The master ascended the platform. "A match head suddenly leaps and dances, striking and shattering the kitchen god's eyebrows. The bottomless steamer's resentment surges to the heavens, while the firecracker head bursts out in laughter. Don't blame Shibao for speaking backwards and upside down—I fear you are not a clever deity. If you truly are a deity, spare us the clamor of bells and chimes." He struck the ground with his staff and said, "I'll burn another coin for you. Don't mistake the wine tray before the gods—don't say we meet but do not recognize each other. The stone-pillowed fisherman covers his face with a net." Then he gave a shout.

上堂。問：「如何是學人不動心處？」師云：「討什麼碗？」乃云：「父子情同，渾無彼此；君臣道合，杳絕疏親。治國齊家，上呼下應，入則如藤倚樹，出則似箭離弦，不惟貫革九重，而且萬機直透，有時弓矢雙收，更教連鋩墮地。且道利害在什麼處？」震威喝一喝，云：「王令已行天下遍，將軍塞外絕煙塵。」

> The master ascended the hall. A question was asked: "Where is the place where a student's mind does not waver?" The master said: "What bowl are you seeking?" Then he continued: "The affection between father and son is one, without distinction between self and other; the way of ruler and minister is in harmony, far removed from separation or closeness. In governing the nation and ordering the family, the call from above meets the response from below. Entering is like a vine clinging to a tree; emerging is like an arrow leaving the bowstring. Not only does it pierce through nine layers of armor, but it also directly penetrates the myriad affairs of state. Sometimes the bow and arrow are both withdrawn, and even the sharp edge falls to the ground. Now tell me, where does the advantage and disadvantage lie?" With a thundering shout, he declared: "The king's decree has spread throughout the land; beyond the frontier, the general has quelled the dust of battle."

上堂。值竹爆聲，師云：「爆竹一聲，乾坤失色。吟龍嘯虎，都盧卷舌。頑虛墮地，金剛腦裂。倏忽掉首，虹橋便折。有交涉處沒交涉，沒交涉處有交涉，浮雲過去空消歇。衣長老恁麼告報，且道是什麼時節？」以拄杖向空劃◎云：「別別，廣寒宮裏一輪月。」

> The master ascended the hall. Just as firecrackers burst, he said: "With one crack of the firecracker, heaven and earth lose their color. The chanting dragon and roaring tiger all curl their tongues in silence. Stubborn emptiness falls to the ground; the diamond skull splits apart. In an instant, turning their heads, the rainbow bridge breaks. Where there seems to be connection, there is none; where there seems to be none, there is connection. Passing clouds vanish into empty stillness. Elder Yi delivers such a message—tell me, what season is this?" He raised his staff and drew a circle in the air, saying: "Different, different— a single wheel of moon in the palace of vast cold."

上堂。問：「日前蒙和尚道：『爆竹一聲，乾坤失色。』必定利害在什麼處？」師便喝，僧亦喝，師云：「好喝。」僧無語，師便打，乃云：「把斷要津，不通凡聖，了無縫隙，迥絕安排，四天王驚步不前，八金剛側身退後，三世諸佛、歷代祖師到此計盡神疲，千生萬受。而今不免放開線道，曲引旁通，十字縱橫，千差合轍，更教三乘十地出入自由，四聖六凡去來無礙。然雖如是，敢問大眾：把住放行即且置，一毫頭上見乾坤句子作麼生道？」卓拄杖一下，云：「大千沙界海中漚，一切聖賢如電拂。」

> The master ascended the hall. A monk asked, "The other day, the venerable master said, 'With the crack of a firecracker, heaven and earth lose their color.' Where exactly does its profound power lie?" The master let out a sharp shout. The monk also shouted. The master said, "A good shout." The monk fell silent. The master then struck him and said, "Blocking the vital ford, neither ordinary beings nor sages can pass. Utterly seamless, completely free from contrivance, the Four Heavenly Kings halt in awe, the Eight Vajra Guardians step back in reverence. The buddhas of the three times and the ancestral teachers through the ages, arriving here, find their strategies exhausted and their spirits weary, through countless lifetimes and experiences. Yet now, I cannot but loosen the guiding thread, winding and opening side paths. The crossroads stretch in all directions, a thousand differences converge on the same track. Further, I let the three vehicles and the ten grounds come and go freely; the four sages and the six ordinary states pass without hindrance. Even so, I dare ask the great assembly: Setting aside for now the matters of blocking and releasing, how would you speak the phrase where a single hair-tip contains the whole universe?" He struck his staff once and said, "The great chiliocosm is but a bubble in the sea; all sages and worthies are like a flash of lightning, a stroke of a whisk."

除日，上堂。「昨日、今日、明日，過去、見在、未來，總是一般時節，何須強用安排？衲僧鼻孔依舊，山頭巖石崔嵬。雖然如是，莫道無事好。」乃豎拂子，云：「擾亂春風卒未休，明年更有新條在。」

上堂。「㲯毿草野兔狐巢，獨坐孤峰地不毛，神女襄王歸甚處？不乘御輦步虹橋。大眾！此四句可盡臨濟老人生平伎倆，就中有一句能縱能奪、能殺能活，若會得，不妨向方丈裏通箇消息。」

> The master ascended the teaching seat. "In the tangled grass, rabbits and foxes make their dens; alone on the barren peak, the earth yields no growth. Where have the goddess and the King of Xiang gone? They do not ride the imperial carriage, but walk the rainbow bridge. Assembly! These four lines can encompass the entire lifetime of skill of the old man Linji. Within them, there is one phrase that can both release and seize, that can both kill and give life. If you understand it, you may as well bring word of it to the abbot's quarters."

元宵，解制，上堂。問：「三陽開道泰，萬卉盡霑恩，更有臨行句，如何舉似人？」師便打，進云：「恁麼擺手出長安去也。」師復打，云：「未可容易。」僧拂袖便出，師震威一喝，乃云：「無解無結，九十日畫地為牢；有證有修，二六時釘樁搖艣。釘樁搖艣的，灼然寸步不移；畫地為牢的，不妨走盡天下。走盡天下，寸步不移，是什麼虛空掘洞、好肉剜瘡？點簡將來，總成計較。殊不知，日不待火而熱、風不待月而涼，鳧短鶴長、松直棘曲，本不相貸，何假外求？雖然，若不到元宵，安知有燈夜？」乃起身，橫按拄杖，喝一喝，云：「道人何碌碌？心切為誰癡？一箇頑石寶，慶賽許多時。」卓拄杖，下座。

> Lantern Festival, end of the retreat, entering the hall. A monk asked: "With three suns opening the way to peace, all plants receive grace. Yet there is still a parting phrase—how can it be shown to others?" The master immediately struck him. The monk pressed: "So, waving my hand, I leave Chang'an." The master struck again, saying: "Not so easy." The monk flicked his sleeve and turned to leave. The master let out a thundering shout, then said: "Without liberation, without bondage—for ninety days drawing a circle on the ground as a prison. With realization, with practice—throughout the day, driving stakes and rowing the boat. Those who drive stakes and row the boat—truly, they do not move an inch. Those who draw a circle on the ground as a prison—nonetheless, they can travel the whole world. Traveling the whole world yet not moving an inch—what is this? Digging holes in the void, cutting good flesh to treat a sore? If you examine it carefully, it all becomes calculation. You simply do not realize: the sun does not need fire to be hot; the wind does not need the moon to be cool. Ducks are short, cranes are long; pines are straight, thorns are crooked—originally not borrowing from each other, why seek outside? Even so, if you never reach the Lantern Festival, how would you know there is a night of lanterns?" Then he rose, held his staff horizontally, gave a shout, and said: "Why is the practitioner so busy? For whose sake is the mind so anxiously attached? A single stubborn stone treasure—celebrated and offered to for so long." He tapped his staff and descended from the seat.