---
title: "雪竇石奇禪師語錄 · 住明州雪竇山資聖禪寺語錄"
description: "雪竇石奇禪師語錄是清代臨濟宗高僧通雲禪師的語錄集由弟子行正等人編錄通雲禪師法號石奇住持浙江雪竇寺活躍於明末清初該書收錄其開示法語機鋒問答及詩偈內容深入闡釋禪宗心性公案與修行實踐展現了臨濟宗峻烈直捷的宗風在明清禪宗史上具有重要地位是研究臨濟宗傳承與清代禪學思想的重要文獻對後世禪修者具指導意義"
url: "https://rushiwowen.co/en/r/cmgn0vwhb0xkzjl04gjdzp2j7"
---

## 雪竇石奇禪師語錄卷第二

> Recorded Sayings of Chan Master Shiqi Xuedou, Volume 2

嗣法門人行正等編錄

> Compiled by Dharma Successor Xingzheng and Others

### 住明州雪竇山資聖禪寺語錄

> Recorded Sayings from Zisheng Chan Temple on Xuedou Mountain in Mingzhou

崇禎甲申冬，師在天台景星巖，明州諸檀護請住雪竇資聖禪寺。越明年乙酉，本郡司理夢章羅公、邑侯虛谷顧公、督學侍御心韋徐公請師開堂。師至法座前，云：「三世諸佛、歷代祖師盡向者裏起模畫樣，山僧今日當頭撞著，迴避無門，還見麼？」便陞座，拈香祝聖畢，次拈云：「者一瓣香，奉為今辰請主大護法，及遠近宰官、孝廉文學、在筵道信、本寺耆宿，共履泰階，深明實相。」又拈云：「者一瓣香，昔日靈鷲山中已曾舉出，今朝資聖寺裏重復拈來，爇向爐中，端為傳曹溪正脈第三十四世先天童密雲大和尚，用酬法乳之恩。」斂衣趺坐，維那白椎云：「法筵龍象眾，當觀第一義。」師云：「結個茆蓬豎法幢。祝延纔爇一爐香，當陽舉似分明極，動地風和遍界彰，還有互相激揚者麼？」僧問：「干戈擾攘，天下紛爭，如何是定國安邦句？」師云：「今日天晴。」進云：「黼黻宰官臨法座，師提正令報皇恩。」師云：「卻被闍黎道著。」乃云：「當陽一著，獨露無遮，八面玲瓏，十方軒豁，明眼作證，豈敢囊藏？直得瓊樓玉殿，百草頭上全彰；千丈報身，瓦礫堆邊頓現。塵塵爾、剎剎爾，突出無位真人，發明現成公案，直饒三世諸佛、歷代老古錐到來，個個退身有分。正當恁麼時如何？水歸大海波濤靜，雲到蒼梧氣象閒。」

> In the winter of the Jia Shen year of the Chongzhen era, the Master was at Jingxing Cliff on Mount Tiantai. Devoted patrons from Mingzhou invited him to reside at Xuedou Zisheng Chan Monastery. The following year, in the Yi You year, the local magistrate Lord Luo Mengzhang, the county magistrate Lord Gu Xugu, and the supervising censor Lord Xu Xinwei requested the Master to hold an inaugural Dharma assembly. The Master approached the Dharma seat and said: "All Buddhas of the three times and ancestral masters throughout history have set their models and drawn their patterns right here. Today, this mountain monk encounters it head-on, with no way to avoid it. Do you see?" He then ascended the seat, offered incense, and prayed for the emperor's well-being. Next, he lifted another stick of incense and said: "This stick of incense is offered to the great patrons who have invited me today, as well as to the officials near and far, the scholars, the virtuous, the faithful in attendance, and the elders of this monastery. May we all tread the path of peace and deeply realize the true nature of reality." He then lifted another stick and said: "This stick of incense was once raised in the Vulture Peak. Today, at Zisheng Monastery, I lift it again. I burn it in the incense burner, dedicated to the thirty-fourth patriarch in the authentic lineage of Caoqi, the great monk Miyun of Xiantiantong, in gratitude for the nourishment of the Dharma." He adjusted his robe, sat in meditation, and the rector struck the wooden block, proclaiming: "O assembly of dragons and elephants in the Dharma gathering, behold the supreme truth!" The Master said: "A thatched hut is erected, the Dharma banner raised. Prayers offered, a single stick of incense burns. When the sun is high, all is clearly revealed— Winds stir the earth, its radiance pervades the realm. Is there anyone here to challenge and inspire?" A monk asked: "Amidst the chaos of war and strife across the land, what is the phrase that brings peace to the nation and stability to the state?" The Master said: "Today, the sky is clear." The monk pressed: "Officials in splendid robes approach the Dharma seat; The Master raises the true command to repay the emperor's grace." The Master said: "You have spoken rightly." He then said: "In this very moment, the truth stands alone, unveiled. Transparent on all sides, open in all directions— Witnessed by clear-eyed ones, how could it be hidden? Jade towers and palaces are fully revealed atop every blade of grass; The thousand-foot Dharma body instantly appears amidst piles of rubble. In every speck of dust, in every land, The true person without rank emerges, Illuminating the ready-made case. Even if all Buddhas of the three times and ancestral masters throughout history were to come here, Each would find themselves stepping back. At such a moment, what then? When water returns to the great sea, waves grow still; When clouds reach Cangwu, the atmosphere turns serene."

復舉：「昔日臨濟大師示眾云：『有一無位真人，嘗在汝等諸人面門出入，未證據者看看。』時有一僧出問云：『如何是無位真人？』濟便下禪床，擒住云：『道，道。』僧擬議，濟托開云：『無位真人是甚麼乾屎橛？』雪峰道：『臨濟大似個白拈賊。』古雪竇明覺禪師舉云：『夫善竊者，鬼神莫測。既被雪峰覷破，臨濟未是好手。』山僧道：『明覺也是個賊。』諸人還委悉麼？且聽新雪竇頌出：無位真人劈面來，攔胸把住絕疑猜，個中無處分賓主，鐵壁銀山一拶開。」

> Again, a story is told: "Long ago, Master Linji addressed the assembly, saying: 'There is a person of no rank, who constantly enters and departs through the gates of your faces. Those who have not yet realized this, look!' At that time, a monk stepped forward and asked, 'What is this person of no rank?' Linji immediately stepped down from his seat, seized the monk, and demanded, 'Speak! Speak!' As the monk hesitated, Linji shoved him away and said, 'What kind of dried dung-stick is this person of no rank?' Xuefeng later remarked, 'Linji is truly like a thief caught red-handed.' The ancient master Xuedou Mingjue, citing this, said: 'A truly skilled thief is unfathomable even to ghosts and spirits. Since Xuefeng saw through him, Linji was not yet a true master.' This mountain monk says: 'Mingjue is also a thief.' Do you all understand this? Now listen as the new Xuedou presents a verse: The person of no rank comes right before your face; Seized by the chest, all doubt is cut away. Here, there is no place to distinguish guest and host— An iron wall, a silver mountain, crushed open in one squeeze."

復白椎，云：「諦觀法王法，法王法如是。」下座。

> The wooden gavel sounded once more, with the words: "Contemplate the Dharma of the Dharma King; thus is the Dharma of the Dharma King." He then descended from the seat.

到通玄上堂，「現前諸公都是英達，若是覿面提持、多方開示，又自有我通玄和尚在，何消山僧鬧處插腳、雪上加霜？雖然，不可辜負來機，借木上座為大眾通個消息。」以拄杖擊香几，下座。

> When I arrived at Tongxuan's hall, "All of you present here are wise and accomplished. If it were a matter of direct instruction or varied teachings, my master, the Venerable Tongxuan, is here for that. Why should I, a mountain monk, step into the commotion and add frost to snow? Even so, I cannot disappoint those who have come seeking. I will borrow this wooden staff to convey a message for everyone." He struck the incense table with his staff and stepped down from the seat.

天童掃塔，眾請上堂。師云：「大眾！者一片祖翁田地，我法兄分付汝等諸人多時了也，四至界限，歷歷明明，若待山僧指示，又堪作甚麼？雖然，不妨有個問處，秪如中心樹子，猶屬阿誰？」良久，云：「還委悉麼？倒卻門前剎竿著。」

> The heavenly youth sweeps the pagoda, and the assembly requests the master to ascend the hall. The master says: "Everyone! This ancestral field of our forefathers—my Dharma brother has entrusted it to all of you for a long time now. Its boundaries are clear and distinct. If you still wait for this mountain monk to point them out, what good would that do? Nevertheless, there is still a question to ask: As for the central tree, to whom does it belong?" After a long pause, he says: "Do you understand? Take down the flagpole in front of the gate."

復舉：「昔道吾禪師遷化後，石霜為住持。一日，漸源擔鍬子入法堂，從東過西、從西過東。霜云：『作麼？』漸云：『覓先師靈骨。』霜云：『洪波浩渺，白浪滔天，覓甚先師靈骨？』漸云：『正好著力。』擔鍬子便下去。前者，古南和尚到來舉云：『明向上機，有出身句，漸源、石霜不忝同條。若是正眼觀來，猶帶之遶。』今日法兄在座，山僧持拄杖直上法堂，我先師靈骨不用更覓。何故？面目現在。」師云：「是則是也，不甚容易。直須知恩，方解報恩。還見我先師靈骨麼？」遂頌云：「先師靈骨無多子，覿面誰知刺眼睛？開合總教無避處，一番提起一番新。」卓拄杖，下座。

> Again, it is recounted: "After Zen Master Daowu passed away, Shishuang served as the abbot. One day, Jianyuan entered the Dharma hall carrying a shovel, walking from east to west, then from west to east. Shishuang asked, 'What are you doing?' Jianyuan replied, 'I am searching for my late teacher's spiritual bones.' Shishuang said, 'The great waves are vast and boundless, white crests surge to the heavens—what spiritual bones of your late teacher are you searching for?' Jianyuan responded, 'This is precisely where effort should be applied.' Carrying his shovel, he then left the hall. Regarding this, the ancient Master Nan, upon hearing it, remarked, 'To understand the higher principle and possess the phrase of transcendence, Jianyuan and Shishuang are indeed of the same lineage. Yet, when viewed with the true eye, they still carry some entanglement.'" "Today, with my Dharma brother present, I, the mountain monk, ascend directly to the Dharma hall with my staff. There is no need to search further for my late teacher's spiritual bones. Why? Because his true face is right before us." The master said, "That is indeed so, yet it is not so easy. One must truly know gratitude to repay it. Do you see my late teacher's spiritual bones?" Then he recited a verse: \*My late teacher's spiritual bones are not many,\* \*Who would have thought facing them would pierce the eyes?\* \*Opening and closing, there is nowhere to hide—\* \*Each time they are raised, they are ever new.\* He struck his staff and descended from the seat.

結冬開爐，給諫馬培原、象賢徐質可、文學董治升、單時鼎、徐鍾季請上堂。僧問：「多歲寒爐，光輝今日，忽遇無面目漢，如何煆煉？」師云：「一棒打殺。」進云：「從他白棒當頭楔，到處分明絕點塵。」師云：「看取頂門。」進云：「未審狸奴、白牯還會結制也無？」師云：「渠無面目。」居士問：「拈一莖草建梵剎已竟時如何？」師豎拄杖。進云：「恁麼則昔日顯禪師、今朝和尚去也。」師云：「現成公案。」乃云：「當軒獨露，坐斷天下舌頭；覿面全彰，證取自家境界。直得茆堂竹戶宰輔光臨，瑞氣雍雍，通身和暢。秪如道三世諸佛在火焰裏轉大法輪，火焰為三世諸佛說法，三世諸佛立地聽。聽則不問，且道火焰說底是甚麼法？還會麼？一衲蒙頭萬事休，此時山僧都不會。」卓拄杖。

> The winter retreat begins, and the meditation hall is opened. Officials Ma Peiyuan, Xu Zhike, scholars Dong Zhisheng, Shan Shiding, and Xu Zhongji invite the Master to ascend the Dharma seat. A monk asks: "The cold meditation hall has been silent for many years, yet today its brilliance shines forth. If one suddenly encounters a person with no face, how should they be refined?" The Master says: "Strike them dead with a single blow." The monk continues: "Even when struck by the white staff, clarity remains, free from a speck of dust." The Master says: "Look to the crown of your head." The monk asks: "I wonder, do the wildcat and the white ox also observe the winter retreat?" The Master says: "They have no face." A lay practitioner asks: "When a single blade of grass is raised to build a temple, what then?" The Master raises his staff. The lay practitioner continues: "If so, then the ancient Master Xian and the present Master are one and the same." The Master says: "A ready-made case." Then the Master says: "Alone before the hall, revealing all, cutting off the tongues of the world; face to face, fully manifest, realizing one’s own true nature. Thus, even a thatched hut and bamboo door are graced by the presence of ministers, filled with auspicious energy, the whole body at ease. Yet, it is said: 'The Buddhas of the three times turn the great Dharma wheel within the flames; the flames expound the Dharma for the Buddhas of the three times, and the Buddhas of the three times stand and listen.' The listening is not in question—but what Dharma do the flames expound? Do you understand? Wrapped in a single robe, all affairs cease— At this moment, even this mountain monk does not know." He strikes his staff.

上堂，僧問：「二人相戰，身無寸進，以何為勝？」師云：「闍黎馬頭在甚處？」僧喝，師便打。問：「如何是函蓋乾坤句？」師便打。「如何是隨波逐浪句？」師以拄杖擉云：「速退。」「如何是截斷眾流句？」師連棒打出，乃云：「月初一，好消息，今朝遍界是清霜，凍得人人鼻子直。」卓拄杖，云：「不煩久立。」

> The master ascended the hall. A monk asked, "When two people are locked in combat, and neither can gain an inch, what determines victory?" The master said, "Venerable one, where is your horse's head?" The monk shouted. The master immediately struck him. Someone asked, "What is the phrase that encompasses heaven and earth?" The master immediately struck him. "What is the phrase that follows the waves?" The master prodded with his staff and said, "Withdraw quickly." "What is the phrase that cuts off all streams?" The master drove him out with successive blows from his staff. Then he said, "The first day of the month, good news. This morning, the whole world is covered in clear frost, freezing everyone's noses straight." He planted his staff firmly and said, "No need to stand here long."

檀信送法衣，請上堂。僧問：「大庾嶺頭提掇不起，天童堂上覿面相呈。」師云：「者裏又作麼生？」僧喝，師便打，乃云：「千峰寒色，萬木蕭條，遍界分明，道人活計。所以道：終日喫飯，不曾咬著一粒米；終日穿衣，不曾挂著一縷絲。既然如是。」提起法衣，云：「且道者個又喚作甚麼？大庾嶺頭提未得，不妨檀越送將來。」

> A lay devotee presented a Dharma robe, requesting the master to ascend the hall. A monk asked: "At the summit of Dayu Ridge, it cannot be lifted; in the hall of Tiantong, it is directly presented face to face." The master said: "What about here and now?" The monk shouted. The master immediately struck him. Then he said: "A thousand peaks in cold hues, ten thousand trees withered and desolate—throughout the entire realm, all is clear and distinct; this is the daily activity of a practitioner. Therefore it is said: All day eating, yet never chewing a single grain of rice; all day wearing clothes, yet never hanging a single thread of silk. Since it is so..." Lifting the Dharma robe, he said: "Now tell me, what is this called? At the summit of Dayu Ridge, it cannot be lifted—yet no hindrance, the lay donor has brought it here."

長至上堂，居士問：「冬至一陽生，為甚麼滴水成冰？」師云：「焦磚打著連底凍。」進云：「冬至已蒙師指示，今朝初四事如何？」師云：「遠春四十五。」進云：「恁麼則水盡冰消一句流通去也。」師云：「腳跟下好與三十棒。」進云：「霜風刮面侵人骨，歷歷明明絕覆藏。」師云：「者裏放過不得。」便打，乃云：「群陰已去，一陽來復，匝地普天，填溝塞壑。秪如迥然獨脫一句作麼生？」良久，云：「萬象之中長獨露，何山松柏不青青。」下座。

> The abbot ascended the hall. A lay practitioner asked, "At the winter solstice, when yang energy begins to grow, why does dripping water turn to ice?" The master said, "A fired brick strikes, and even the bottom freezes solid." The practitioner continued, "The winter solstice has already been explained by the master. What about today, the fourth day?" The master said, "Distant spring is forty-five days away." The practitioner said, "If so, then the phrase 'water exhausted, ice melted' flows freely." The master said, "Right under your feet, you deserve thirty blows." The practitioner said, "The frosty wind cuts the face, piercing to the bone—clear and distinct, nothing hidden." The master said, "This cannot be overlooked." Then he struck him. The master then said, "All yin has departed; one yang returns. Filling heaven and earth, clogging ravines and valleys. But what about the phrase 'utterly alone and free'?" After a long pause, he said, "Amidst all phenomena, eternally revealed alone—on which mountain are the pines and cypresses not green?" Then he descended from the seat.

值雪上堂，「萬法是心光，諸緣惟性曉，本無迷悟人，只要今日了。即如大雪滿長安，冷光成一片，是汝諸人還了也未？即便了去，達磨一宗掃地而盡；若還未了，且看天晴日出。」

> Master Zhixue ascended the platform and said, "All phenomena are the light of the mind; all conditions are understood through our true nature. Originally, there is no one who is deluded or awakened—only the need to realize it today. Just as heavy snow blankets Chang'an, its cold light merges into a single expanse, have you, all of you, realized it yet? If you realize it now, the lineage of Bodhidharma will be swept clean away. But if you have not yet realized it, then watch for the clear sky and the rising sun."

上堂，僧問：「纔開口時，請師垂棒。」師云：「為甚麼聻？」僧舉坐具，師便打。問：「龍藏海底，布雨興雲，頭角在甚麼處？」師云：「在腳下。」進云：「頭角全彰，如何得隱身三昧？」師云：「試轉身看。」僧作轉身勢，師云：「獅子咬人，韓盧逐塊。」乃云：「一九與二九，相喚不出手，今朝十五日，面南看北斗。」一喝，下座。

> The master ascended the hall. A monk asked, "The moment I open my mouth, please, Master, bestow your staff." The master said, "Why?" The monk raised his sitting cloth, and the master struck him. Another asked, "The dragon hides beneath the sea, spreading rain and stirring clouds. Where are its horns?" The master said, "At your feet." The monk pressed, "If the horns are fully revealed, how can one attain the samadhi of invisibility?" The master said, "Try turning around and look." The monk made a gesture of turning around. The master said, "The lion bites people; the hunting dog chases after clods of earth." Then the master said, "From the first nine to the second nine, calling each other without lifting a hand. Today, the fifteenth day, facing south to gaze at the North Star." With a shout, he descended from the seat.

上堂，僧問：「天既普覆。」豎拳云：「因甚遮蓋者個不得？」師云：「放下著。」進云：「地職普載。」打圓相云：「為何者個脫然無底？」師云：「放下著。」乃云：「祖師心印，遍界明明，難辨的濟北宗乘，當陽浩浩莫能觀，一任山鳴谷應，虎嘯風生，林木淒清，巖花凍結。所以道映眼時若千日，萬象不能逃影質，凡夫只是未曾觀，何得自輕而退屈？雖然，要承當恁麼事，須是恁麼人始得。昔臨濟大師在黃檗處喫三頓痛棒，及見高安大愚道：『黃檗恁麼老婆心切。』臨濟即便悟去。後來住個院子便道：『我當時在黃檗先師處喫六十痛棒，猶如蒿枝拂相似，而今更思一頓喫。』大眾！他既喫六十痛棒，為甚又道是蒿枝拂著相似？且道臨濟意在於何？委悉麼？手握金鞭問歸客，夜深誰共御階行？」擲拄杖。

> The master ascended the hall. A monk asked, "Heaven universally covers all things." He raised his fist and said, "Why can it not cover this?" The master said, "Put it down." The monk pressed further, "Earth universally supports all things." He drew a circle and said, "Why does this one fall through without a bottom?" The master said, "Put it down." Then the master said, "The mind-seal of the patriarchs is clearly manifest throughout the world, yet the lineage of the North is difficult to discern. The radiant truth is vast and bright before our eyes, yet none can fully perceive it. Mountains echo and valleys respond; tigers roar and winds arise; forests grow desolate and silent; cliffside flowers freeze in the cold. Thus it is said: When the eye is illuminated as if by a thousand suns, no phenomenon can escape its light and shadow. Ordinary people simply have not yet seen it—why should they belittle themselves and retreat? Nevertheless, to undertake such a matter, one must be such a person. Long ago, when Master Linji was at Huangbo's place, he received three severe beatings. Later, when he met Gao'an Dayu, who said, 'Huangbo was so grandmotherly kind,' Linji was immediately awakened. Later, when he resided in a monastery, he said, 'Back then at my late teacher Huangbo's place, I received sixty severe beatings—they felt like being brushed by wormwood branches. Now I long for one more beating.' Assembly! Since he received sixty severe beatings, why did he say they felt like being brushed by wormwood branches? What was Linji's meaning? Do you understand? Holding a golden whip, I ask the returning traveler: In the deep of night, who walks the palace steps with me?" He threw down his staff.

上堂，僧問：「踏翻滄海，大地平沉，藏經閣寄在甚麼處？」師云：「頂門上。」乃云：「十五日已前，天不能蓋；十五日已後，地不能載。正當十五日，又道如何？會麼？兩彩一賽，春日上堂。臘月二十日，春風驀地起，瑞氣靄乾坤，祥光照寰宇。笑倒須彌山，虛空盡歡喜，泥牛忍俊不禁，直得粉骨碎體。且道是何消息？逢人不可錯舉。」

> The Master ascended the hall. A monk asked, "When the ocean is overturned and the great earth sinks level, where does the sutra repository abide?" The Master said, "Atop the crown of the head." Then he said, "Before the fifteenth day, heaven cannot cover it; after the fifteenth day, earth cannot bear it. Right on the fifteenth day, what more can be said? Do you understand? Two colors, one contest." On a spring day, he ascended the hall. On the twentieth day of the twelfth month, the spring wind suddenly rises, auspicious energy fills heaven and earth, propitious light illuminates the universe. Mount Sumeru laughs itself over, the void is filled with joy, the clay ox cannot help but burst out laughing, straightaway shattering its body to dust. Now, what message is this? Do not mistakenly speak of it to others.

元旦上堂，祝聖畢，僧問：「如何是新年佛法？」師云：「日輪普照。」進云：「舊年佛法又如何？」師云：「匝地韶光。」乃豎拄杖，云：「歲朝元旦，事事成現，條令斬新，吾道一貫。」擲拄杖，云：「會麼？撒向階前，高著眼看。」

> On New Year's Day, during the morning assembly, after offering blessings for the emperor, a monk asked, "What is the Dharma of the New Year?" The master replied, "The sun's wheel shines universally." The monk pressed further, "And what about the Dharma of the old year?" The master said, "The radiance of spring covers the earth." Then, raising his staff, he proclaimed, "On this New Year's morning, everything is revealed. The rules are fresh and new, yet my Way remains one and the same." He threw down his staff and asked, "Do you understand? Cast it before the steps, and look upward with clear eyes."

解制上堂，僧問：「把斷，千江絕滴，放行，萬派漰騰。不把、不放，又作麼生？」師云：「肩橫拄杖。」進云：「與麼則剔翻爐鞴，一塵不立去也？」師云：「腳跟點地也未？」僧豎指云：「嗚。」師便打，乃云：「十月十五結制，正月十五始解，九十日內把住不通，今朝放開一線，露柱燈籠沒處藏身，卻向十字街頭分明露布。還委悉麼？家家門前火把子。」下座。

> The master ascended the hall for the end of the retreat. A monk asked, "When you block it, a thousand rivers cease to flow; when you let it go, ten thousand streams surge forth. If you neither block nor let go, what then?" The master said, "Carrying the staff across my shoulder." The monk pressed, "So then, overturning the furnace, not a speck of dust remains?" The master said, "Have your feet yet touched the ground?" The monk raised a finger and said, "Ah!" The master immediately struck him. Then the master said, "The retreat began on the fifteenth day of the tenth month, and now on the fifteenth day of the first month it is released. For ninety days, it was held fast and nothing passed through. Today, a single thread is loosened. Pillars and lanterns have nowhere to hide, yet they are clearly displayed in the crossroads. Do you understand? Every household has a torch at its door." He then descended from the seat.

義士沈世恩請上堂，師云：「聲前一句，不容擬議尋思；覿面一機，那許低回湊泊？所以道：般若如大火聚，近之則燎卻面門。又如按太阿劍，擬之則魂驚膽落。若是有大力量信得及，直前擔荷去，如龍得水、似虎靠山，便可以為無為、作無作；轉凡成聖、點鐵成金，永護正法，驅除邪外，是甚麼閒？正恁麼時，不違物義一句又作麼生？山花開爛熳，啼鳥弄陽春。」

> The righteous gentleman Shen Shi'en requested an ascent to the hall. The master said: "A single phrase before sound arises—no room for deliberation or pondering. A direct encounter in the moment—how can one hesitate or contrive? Thus it is said: Wisdom is like a great blazing fire; approach it and your face is scorched. It is like grasping a mighty sword; reach for it and your spirit trembles, your courage fails. But if you possess great strength and trust it completely, if you step forward and shoulder it directly— like a dragon finding water, a tiger leaning against the mountain— then you may act without acting, accomplish without accomplishing; transform the ordinary into the sacred, turn iron into gold; eternally protect the true Dharma, drive away falsehood and delusion. What, then, is idle talk? Right at such a moment, how do you speak a single phrase that does not violate the meaning of things? Mountain flowers bloom in radiant splendor, songbirds play in the spring sun."

上堂，僧問：「醒夢子規啼夜血，春風影裏喚歸來。未審喚得幾個回頭？」師云：「啼得血流無用處。」進云：「恁麼則百花叢裏過，一葉不沾身？」師云：「不如緘口過殘春。」乃云：「春日陰晴，綠柳啼鶯；春雲靄靄，春睡昏昏。七尺單前禪和子，休瞌睡，好惺惺。臨濟三玄三要、四料揀、四賓主、無位真人、雲門乾屎橛、洞山麻三觔，者裏覷得透，無春、無夏，無古、無今，無彼、無此，覿體全真。委悉麼？等閒坐斷千峰頂，不動干戈見太平。」卓拄杖，下座。

> The master ascended the hall. A monk asked: "The cuckoo cries in the night, its voice tinged with blood, calling souls back in the spring breeze. I wonder how many have turned their heads at its call?" The master said: "Crying till blood flows is of no use." The monk pressed: "If so, is it like passing through a hundred flowers without a single petal clinging to one's body?" The master said: "Better to keep silent through the fading spring." Then the master said: "Spring days shift between shade and sun, green willows and singing orioles; spring clouds hang thick, spring drowsiness weighs heavy. You monks before the seven-foot meditation bench—stop dozing off, stay alert and awake. The Three Mysteries and Three Essentials of Linji, the Four Discernments, the Four Relations of Host and Guest, the Man of No Rank, Yunmen's 'dry shit-stick,' Dongshan's 'three pounds of hemp'—if you can see through these here, there is no spring, no summer, no past, no present, no other, no self—the whole truth revealed in its entirety. Do you understand? At ease, sit atop a thousand peaks; without moving spear or shield, peace is seen." He struck his staff and descended the seat.

初夏，無糧居士設齋請上堂。僧問：「棒喝交馳，靈鷲親遭毒手。今日更思一頓，如何下手？」師云：「老僧沒氣力。」進云：「與麼則直透萬重關，不住青霄外？」師以目顧左邊，僧禮拜。乃云：「螻蛄鳴，蚯蚓出，萬象不能逃影質。苦菜秀，王瓜生，深山無地避徭征。喫緊事，要惺惺，忍饑不暇，佛法無靈。通身饑火通身病，幸然得自有知音。」喝一喝，云：「出頭天外看，誰是個般人？」

> In early summer, Layman Wuliang offered a vegetarian feast and invited the master to ascend the hall. A monk asked, "With blows and shouts flying back and forth, even the Vulture Peak suffered a vicious blow. Today, we long for one more strike—how will you deliver it?" The master said, "This old monk has no strength left." The monk pressed further, "If so, then you have pierced through ten thousand barriers, not dwelling beyond the azure sky?" The master glanced to the left, and the monk bowed in reverence. The master then said, "Crickets chirp, earthworms emerge—the myriad phenomena cannot escape their shadowy nature. Bitter herbs flourish, snake gourds grow—even deep mountains offer no refuge from forced labor. In pressing matters, one must stay alert. When hunger leaves no respite, even the Dharma seems powerless. The whole body aflame with hunger, the whole body afflicted with illness—yet, fortunately, there are still those who understand." He gave a shout and said, "Raise your head and look beyond the heavens—who is such a person?"

薦亡請上堂，云：「昔日巖頭禪師值沙汰時，於河邊作渡子，兩岸各挂一板，有人過渡，打板一下，巖曰：『阿誰？』或曰：『要過那邊去？』巖即舞棹迎之。一日，有一婆子抱一孩兒曰：『呈橈舞棹即不問，且道婆手中兒從甚處得來？』巖頭不覺手忙腳亂，和聲便打。誰料這婆子反有丈夫氣概，便道：『婆生七子，六個不遇知音，秪者一個也不消得。』便拋向水中，直至如今杳無消息。敢問眾中還有知得老婆落處者麼？若有，即知今日所薦，七八個孩兒總是一個鼻孔出氣；若未委悉，山僧為你通個消息。」卓拄杖一下，云：「一二三四五六七，七六五四三二一，明明歷歷一毫頭，摩訶般若波羅密。」

> A memorial service was held in the main hall, where the master said: "In the past, when Zen Master Yantou was forced to leave his temple during a purge, he worked as a ferryman by the river. On each bank, he hung a wooden board. When someone wanted to cross, they would strike the board once. Yantou would call out, 'Who is it?' Sometimes they would reply, 'I want to go to the other side.' Yantou would then row the boat to meet them. One day, an old woman came carrying a child and said, 'I won't ask about your rowing and poling, but tell me, where did this child in my arms come from?' Yantou was caught off guard and flustered. Without a word, he struck her. Who would have thought this old woman had the courage of a true master? She said, 'I gave birth to seven children. Six never met a true friend. This last one isn't needed either.' With that, she threw the child into the water. To this day, there has been no trace of him. Now I ask, is there anyone here who knows where that old woman went? If you know, then you understand that the seven or eight children we remember today all share the same breath. If you don't yet grasp this, this mountain monk will give you a clue." He struck his staff once and said: "One, two, three, four, five, six, seven, Seven, six, five, four, three, two, one. Clear and distinct, a single hair's breadth— Mahāprajñāpāramitā."

上堂，「五月山房冷似冰，耳邊熱句自來聞，翻看近日端然異，閒坐通身汗若淋。冷不見熱、熱不見冷，冷熱俱亡，無異流俗。阿師且道：畢竟如何？」卓拄杖，云：「薰風自南來，殿閣生微涼。」

> The master ascended the platform and said, "In the fifth month, the mountain retreat is cold as ice, yet hot words come to the ear on their own. Looking back on recent days, everything appears strangely still—sitting idly, the whole body sweats as if drenched. Cold does not see heat, heat does not see cold; both cold and heat vanish, no different from ordinary worldly ways. Elder master, tell me: What is the ultimate truth?" He struck his staff and said, "A warm breeze comes from the south, and the halls and pavilions grow gently cool."

結冬上堂，僧問：「道場繼建，衲子雲臻，先聖舉揚，今師提唱，還有差別也無？」師云：「一道神光亙古今。」問：「如何是雪竇境？」師云：「翰林松老。」「如何是境中人？」師云：「應夢碑寒。」「如何是人中意？」師便打，乃云：「晴天日自出，下雨地上濕，遍界忽成冰，禪和也結舌。」拈拄杖，云：「拄杖子，真烈傑，一任缽囊高挂、眉毛撕結，七尺單前成獨立，且道是何標格？」擲下，云：「急急如律令敕。」

> The winter retreat assembly commences. A monk asked: "The monastery continues its work, practitioners gather like clouds. The ancient sages taught and raised up the Dharma; our present teacher now lifts his voice. Is there any difference between them?" The master said: "One beam of divine light spans past and present." Question: "What is the realm of Xuedou?" The master said: "The Hanlin pines grow old." "What about the person within that realm?" "The dream-response stele grows cold." "And what is the intention within that person?" The master immediately struck him. Then he said: "On clear days the sun rises by itself; when it rains, the ground gets wet. The whole world suddenly turns to ice—even the meditation monks are left speechless." He lifted his staff and said: "This staff—truly fierce and outstanding! Whether you hang your alms bowl high or knot your eyebrows in concentration, before the seven-foot meditation seat you stand alone. Now tell me, what manner of mark is this?" He threw it down and said: "Swiftly, by the power of the decree!"

上堂，「正說知見時，知見即是心；當心即知見，知見即如今。試問大眾：作麼說即如今底事？不可道鐘鳴鼓響，海眾雲集，坐立儼然，眼眼相看，老僧搖唇鼓舌，說黃道黑，便當得去。若恁麼，豈止三千里外？且道畢竟如何？」良久，云：「簷聲不斷經旬雨，鼻孔遼天爛不知。」卓拄杖。

> The master ascended the hall and said, "When we speak of true insight, insight is the mind. When the mind is insight, insight is the present moment. Now, I ask you all: How do you speak of the matter of the present moment? Do not say it is the bell ringing, the drum sounding, the assembly gathered like clouds, sitting solemnly, eye to eye, or the old monk moving lips and tongue, speaking of this and that, as if that were enough. If it were so, would it not be far off by three thousand miles? So tell me, after all, what is it?" After a long pause, he said, "The eaves drip without cease through days of rain; the nostrils open wide to heaven, yet the rot goes unnoticed." He struck his staff.

長至上堂，僧問：「陰消陽長即不問，如何是君？」師云：「高著眼。」「如何是臣？」師云：「向下看。」「如何是君臣道合？」師云：「今日不答話。」進云：「君臣道合蒙師指，末後一句作麼生？」師云：「速退。」乃拈拄杖，云：「今日陽生，拄杖子𨁝跳上天，觸著帝釋鼻孔，四天王惡發，將堅牢地神一摑，直得冰河發燄、葭管飛灰，應夢碑氣靄空亭，翰林松風清四起。是汝諸人還覺眉毛生動麼？」噓一噓。

> The abbot ascended the hall. A monk asked, "I won't ask about the waning of yin and the waxing of yang. What is the sovereign?" The master said, "Look up high." "What is the minister?" The master said, "Look down below." "What is the union of sovereign and minister?" The master said, "No answer today." The monk pressed, "The union of sovereign and minister has been pointed out by the master. What about the final word?" The master said, "Withdraw quickly." Then he raised his staff and said, "Today the yang energy is born. The staff leaps into the sky, touches Indra's nostrils. The Four Heavenly Kings grow furious, give the Earth Goddess a slap—so fiercely that icy rivers burst into flame, reed pipes scatter ashes, the Dream-Response Stele's aura veils the empty pavilion, the Hanlin pine's wind rises pure on all sides. Do you all feel your eyebrows stirring?" He gave a sharp exhalation.

續宗上人請上堂，「一九、二九，有誰拈卻？水肅霜明，風高木落，遍界突出無位真人，壽量豈容計度？所以道：不是心，不是佛，不是物。日面月面，攢簇不得，雲門露乾屎橛，等閒覷透。誠不惑，赤灑灑，莫可把，天地一指，萬物一馬。」喝一喝，下座。

> The Venerable Master Xu Zong requested an ascending the hall discourse. "The first nine, the second nine—who has grasped it? The water is clear, the frost bright; the wind is high, the trees bare. Throughout the realm, the 'Person of No Rank' suddenly appears. How can the measure of life be calculated? Therefore it is said: 'It is not mind, not Buddha, not a thing.' The face of the sun, the face of the moon—cannot be gathered together. Yunmen's 'dried shit-stick'—casually seen through. Truly, without confusion, naked and free, nothing to grasp. Heaven and earth are a single finger; the ten thousand things are a single horse." He gave a shout and descended from the seat.

追慈請上堂。問：「十方同聚會時如何？」師云：「喫粥喫飯。」僧喝，師便打，乃云：「天寒日短，海枯山竭，春夏秋冬，生住異滅，不離當處常湛然，覓則知伊不可得。咄！休相憶，庭梅香發枝頭白。」

> Chasing compassion, I request to ascend the hall. A monk asked, "When the ten directions gather together, what then?" The master said, "Eat porridge, eat rice." The monk shouted, and the master then struck him, saying, "The day is cold and short, the sea dries up and the mountains wither, spring, summer, autumn, winter—birth, abiding, change, extinction—never leaving this very place, eternally clear and still. If you seek it, you will know it cannot be grasped. Hah! Cease remembering—the plum blossoms in the courtyard release their fragrance, and the branches turn white."

徐侍御心韋入山，上堂。「晴日出，雨地濕，檀越昨臨門，今朝是初一，知音何必重拈出？」

> The sun shines bright, the rain-soaked earth is damp. Our benefactor came to the gate yesterday, and today marks the first day of the month. Why must a true friend be pointed out again and again?

薦嚴請上堂，僧問：「無位真人了無生滅，正當粉骨碎身時如何？」師云：「哭泣有分。」進云：「不立一塵超物外，杳無消息與人看。」師云：「望空啟告。」進云：「昔日師子臨頭白刃，謂是正令全提？謂是了他宿債？」師云：「腦後看。」進云：「恁麼則面目儼然？」師便打，乃云：「朔風寒，征鳥疾，望斷白雲不見白。本父母，手足親，雨餘山色青又青，長憶江南三月裏，鷓鴣啼處百花新。」

> A solemn memorial ceremony was held, and a monk asked, "The true person of no rank is beyond birth and death. What happens when the body is utterly shattered?" The master said, "There is a share of weeping." The monk pressed, "Not establishing a single speck of dust, transcending all things—utterly without trace for anyone to see." The master said, "Make your plea to the empty sky." The monk continued, "In the past, when the lion faced the white blade—was that the full display of the true command, or was it the settling of past karma?" The master said, "Look behind your head." The monk said, "So then, the true face remains as it is?" The master immediately struck him. Then he said: "The north wind is cold, the migrating birds swift, Gazing at the white clouds, yet no white is seen. Original parents, close as hands and feet, After rain, the mountain colors green upon green. Long I recall the third month south of the river, Where the partridge calls and a hundred flowers bloom anew."

元旦上堂，僧出，喝一喝，云：「如何答話？」師默然。進云：「劍為不平離寶匣，藥因救病出金瓶。」師打一棒。進云：「也不消得。」師乃云：「百年難遇歲朝春，奼女梳籹越樣新。」拈拄杖，云：「本色道人憑個事，平生肝膽向人傾。」卓一卓，下座。

> On New Year's Day, during the assembly, a monk stepped forward, gave a shout, and asked, "How should one respond?" The master remained silent. The monk continued, "The sword leaves its precious sheath to right injustice; medicine emerges from the golden vial to cure illness." The master struck him with his staff. The monk said, "That's unnecessary." The master then said, "A New Year's Day in spring is rare in a century; the maiden adorns herself with extraordinary beauty." He lifted his staff and said, "A true practitioner relies on this matter, pouring out his innermost heart to others." He struck the staff once and left the seat.

應檀信請上堂，「正月二十六，春風鳴萬壑，大啟圓通門，人人自寥廓。未離兜率，已降王宮；未出母胎，度人已畢。」良久，云：「南山朵朵青兀突。」

> In response to the faithful's request to ascend the hall, "On the twenty-sixth day of the first month, the spring wind sings through ten thousand valleys, widely opening the gate of perfect penetration, where each person finds their own vast emptiness. Before leaving Tusita Heaven, he had already descended into the royal palace; before emerging from the mother's womb, his work of liberating beings was already complete." After a long pause, he said, "The southern mountains, peak after peak, stand stark and green."

師誕日，眾請上堂，「二月今朝二十五，大地明明日卓午，生育萬有，包含今古，常光現前沒處躲。阿呵呵！成我者師友，生我者父母。」

> On the Master's birthday, the assembly requested him to ascend the Dharma seat. He said: "Today is the twenty-fifth day of the second month. The great earth is bright and clear, the sun at its zenith. It gives birth to all things, embraces past and present. The eternal light is right before us, nowhere to hide. Ah, haha! What completes me are my teachers and friends. What gives me life are my parents."

上堂，舉：「世尊初生，指天指地：『天上天下，唯我獨尊。』」師云：「看他通身賣俏，不知是甚面孔？後來雲門道：『我當時若見，一棒打殺與狗子喫，貴圖天下太平。』劍去久矣，爾又刻舟，也不知是甚麼面孔？山僧恁麼道，若有傍不甘的出來，問：『雪竇又是個甚麼面孔？』山僧不妨向他道。」乃雙手策眉，云：「還見麼？一年一度娘生日，白了眉毛多少莖？」

> The master ascended the hall and brought up the story: "When the World-Honored One was first born, he pointed to the sky and to the earth, saying, 'In heaven and on earth, I alone am worthy of honor.'" The master said: "Look at him—showing off from head to toe. What kind of face is that, anyway? Later, Yunmen said, 'If I had been there at the time, I would have beaten him to death with a single blow and fed him to the dogs, just to bring peace to the world.' The sword has long since been drawn—yet here you are, carving a mark on the boat. What kind of face is that, I wonder? If I, this mountain monk, speak like this, and there happens to be someone nearby who isn't satisfied, they might step forward and ask, 'What kind of face does Xuedou have, then?' I wouldn't mind telling them." Then, raising both hands to his eyebrows, he said: "Do you see? Once a year, on Mother's birthday—how many strands of these white eyebrows have grown?"

## 卷二終

> Volume 2 Complete