---
title: "雪竇石奇禪師語錄 · 第三"
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/cmgn0vyrt0xm2jl04a0g60kjk"
---

## 雪竇石奇禪師語錄卷第三

> Recorded Sayings of Zen Master Shiqi of Xuedou, Volume 3

嗣法門人行正等編錄

> Compiled by Dharma Successor Xingzheng and Others

蘇居士請上堂，「昨日大雨盆傾，今朝南熏入奏，殿閣生涼，阿誰能覯？天地旋，山河走，須彌頭倒卓，面南看北斗，惟是個中人，一舉無先後。」時有僧出舉坐具，師拈棒打下。

> Venerable Su, please ascend the hall. "Yesterday, the rain poured down in torrents; this morning, the southern breeze brings its tune. The halls and pavilions grow cool—who can perceive it? Heaven and earth spin, mountains and rivers race, Mount Sumeru stands upside down. Facing south, I gaze at the North Star. Only one who is truly within this can act without distinction of before or after." At that moment, a monk stepped forward and raised his sitting mat. The master took up his staff and struck him down.

通安莫居士悼念難忘，請上堂。僧問：「空劫已前徒指注，空劫已後錯商量，是否？」師云：「出頭來作麼？」進云：「遍界盡非常草木，何山松柏不蒼蒼？」師云：「你看背後什麼人？」進云：「錯。」師便打，乃云：「春光明媚，春山鳥啼，春風澹蕩，春雲離披。春暖百花香，春寒多雨水。會，則偃息干戈；未會，則橫屍萬里。會與未會且置，秪如鐵船高駕又作麼生道？逢人但恁麼舉。」

> Master Tong'an was commemorating the late lay practitioner Monan, and invited the assembly to the hall. A monk asked: "Before the empty kalpa, pointing is futile; after the empty kalpa, discussion is mistaken—is this so?" The master said: "Why bring it up?" The monk pressed: "Throughout the realm, not all plants are ordinary; on what mountain are the pines and cypresses not evergreen?" The master said: "Look behind you—who is there?" The monk said: "Wrong." The master then struck him, and said: "Spring light is radiant, Spring mountains echo with birdsong. Spring breeze sways gently, Spring clouds drift apart. Spring warmth brings the fragrance of a hundred flowers, Spring chill brings frequent rain. If you understand, lay down your weapons and rest; If you do not understand, corpses will lie for ten thousand miles. Setting aside understanding or not understanding— How then do you speak of the iron ship sailing high? When you meet someone, simply present it like this."

夏中無糧，破堂化士請上堂。「五月將盡，六月未到，庫下粟麥俱空，廚頭冷落鍋灶，燈籠餓得匾，露柱幾跌倒，拄杖子竭力扶起，揚聲大叫：『幾許懶禪和，真好笑。個個如泥塑木雕，不肯大家出手，長連單上死睡覺，今日不得破堂化士歸。』試問諸人：個事如何了？」以拄杖擊香几，云：「了不了？百味珍饈，無過一飽。」

明因、明源二禪人送受業靈骨入普同塔，請上堂。「靈光獨耀，迥脫根塵，但離妄緣，即如如佛。大眾還委悉麼？更為汝通個消息：谷風清，山月白，分明一具黃金骨，等閒放下便安然，摩訶般若波羅密。」

> The two monks, Mingyin and Mingyuan, brought the remains of their late teacher to the Universal Stupa and requested an assembly sermon. "The radiant spirit shines alone, free from the senses and their objects. Once deluded conditions are left behind, one is Buddha as is. Do you all understand this? Let me share a further insight: The valley breeze is clear, the mountain moon bright, revealing a golden skeleton. Let it go with ease, and peace is found. Mahāprajñāpāramitā."

結冬上堂，「十月十九，執事頭首，結制坐禪，將無作有。大眾煮無米飯、炊不濕羹，大家出手，擔柴運木仍依舊。聞普梆，即便走，休落後，被人喚作不唧溜。不許你衣長裾、扯大袖，又誰許偷閒靜坐成窠臼？」拄杖子劈脊摟，以拄杖卓一卓，下座。

> Winter Retreat Opening Assembly The nineteenth day of the tenth month. Officers and leaders, we begin the retreat for meditation, Turning what is not into what is. The assembly cooks rice without grains, Simmers broth without moisture. Everyone lends a hand, Carrying firewood, moving timber—just as before. Hear the signal board, then move at once. Don’t fall behind, Lest others call you dull and slow. No long robes allowed, No wide sleeves to pull. Who permits idleness and quiet sitting to become a stale routine? The staff strikes the spine and gathers all in. The staff strikes the ground once. The assembly ends.

上堂，僧問：「如何是奪人不奪境？」師云：「境。」「如何是奪境不奪人？」師云：「人。」「如何是人境兩俱奪？」師云：「俱奪。」「如何是人境俱不奪？」師云：「俱不奪。」進云：「恁麼則千聖同轍去也。」師便打，乃云：「仲冬嚴寒，天上人間，雲凝不動，水滴成團。烏龜凍得頸縮，飛禽凍得嘴尖，茅屋上鴟吻不敢𨁝跳山頭，石敢當冷地自在默默無言，秪有堂前露柱較些子，風吹日炙一向如然。堪笑眾禪和，衲衣高擁，打坐參禪，只想奇玄奇妙，不肯直下豁然，蹉過當陽者著子，直教參學到驢年。」卓拄杖。

> The master ascended the hall. A monk asked, "What is 'taking the person, not the environment'?" The master said, "Environment." "What is 'taking the environment, not the person'?" The master said, "Person." "What is 'taking both person and environment'?" The master said, "Both taken." "What is 'taking neither person nor environment'?" The master said, "Neither taken." The monk pressed further, saying, "If so, then a thousand sages tread the same path." The master immediately struck him. Then he said: "Midwinter's bitter cold— in heaven and on earth, clouds congeal, unmoving; drops of water freeze into clumps. Turtles shrink their necks from the chill; birds' beaks grow sharp with frost. The owl on the thatched roof dares not leap across the ridge; the stone guardian on the hill stands cold and silent, wordless. Only the pillar before the hall fares a little better— wind-blown, sun-scorched, it remains as it ever was. It's laughable, you meditators— wrapped high in your robes, sitting in meditation, seeking the profound and wondrous, unwilling to break through directly, right here and now. Missing the vital point right before your eyes— you'll keep 'studying' till the year of the donkey!" He struck the ground with his staff.

長至上堂，「日南長至，晷運推移，拄杖子不動不變，穿卻諸人鼻孔，不許出氣。」

> The summer solstice arrives, the sun's shadow shifts and moves. Yet this staff of mine remains unmoved and unchanged. It has pierced through the nostrils of each of you—do not even think of breathing out.

建法堂，謝檀護上堂。「臘月正窮冬，日日是好日，百草頭呈古佛家風，一毫端現寶王剎，直得普賢大士運斤成風、文殊師利不拘繩墨。所以道：建大廈非一木之能、濟巨川非一棹之力，況慧日高懸、法幢重建？且道畢竟承誰恩力？還委悉麼？分明舉鼎調羹手，撥轉如來正法輪。」下座。

> The Dharma Hall is built. Ascending the platform to thank the patrons. "In the twelfth month, the heart of winter, every day is a good day. At the tip of every blade of grass, the ancient Buddha's style is revealed; within a single hair's breadth, the jeweled king's realm appears. Truly, the great bodhisattva Samantabhadra wields the axe with the wind's ease, while Mañjuśrī pays no heed to the carpenter's line. Therefore it is said: 'To build a great hall is not the work of a single timber; to cross a great river is not the task of a single oar.' How much more so when the sun of wisdom hangs high and the banner of Dharma is raised anew? Yet tell me, after all, by whose gracious power is this accomplished? Do you fully understand? Clearly, it is the hand that lifts the cauldron and seasons the broth—the hand that turns the wheel of the Tathāgata's true Dharma." Descends from the platform.

上堂，「臘月十五，寒風似箭。」召大眾，云：「照顧面門。」

> The Master ascended the platform and said, "It is the fifteenth day of the twelfth month; the cold wind pierces like arrows." Then, calling to the assembly, he said, "Take care of your face."

元旦上堂，僧問：「露柱陞堂即不問，燈籠入室意如何？」師云：「與你一般。」進云：「元旦拂開新月面，年頭一喝透天關。」師云：「漆桶生光。」乃召大眾，云：「一年三百六十日，今朝是最初一日。若有道得最初句，便乃年新、月新、日新，日日新、時時新、刻刻新，新新無住。於無住中，不妨天是天、地是地、山是山、水是水、僧是僧、俗是俗，未嘗移易一絲毫。所以道：是法住法位，世間相常住。」喝一喝，云：「又是從頭起。」

> On New Year's Day, during the morning assembly, a monk asked: "I won't ask about the pillar ascending the hall—but what about the lantern entering the room?" The master said: "It's just like you." The monk continued: "On New Year's Day, the new moon's face is brushed open; At the year's start, one shout pierces the heavenly gate." The master said: "The pitch-dark bucket shines." Then he called to the assembly and said: "In a year of three hundred and sixty days, today is the very first day. If you can speak the first phrase, then the year is new, the month is new, the day is new, every day new, every hour new, every moment new— new upon new, without dwelling. Yet within this non-dwelling, heaven remains heaven, earth remains earth, mountains remain mountains, rivers remain rivers, monks remain monks, laypeople remain laypeople— not the slightest shift has occurred. Thus it is said: 'The Dharma abides in its own place; the forms of the world are eternally present.'" He gave a shout and said: "And here we begin again from the start."

解制上堂，「九旬結制今朝解，解結都來拄杖頭，普告現前諸衲子，一齊拈卻任優游。」

> The ninety-day retreat ends today, The knot of practice is undone by the staff in hand. To all disciples gathered here I say: Lay down your burdens now, and roam at ease.

至白雲訪鹿門大師，圓道朱將軍請上堂。「二月春將半，名藍天外幽，雨餘山色曉，觸處暗香浮。巖巒回合，林嶺交參，殿閣俄新，光明溢目。到者裏不必說心、說性，問主、問賓，誰玄、誰妙，若動、若靜，殺人刀、活人劍置之一處，肘後符、將軍令且放一邊，自然草偃風行，聲和響順，一念無為，十方坐斷。秪如人境相稱一句又作麼生？」良久，云：「委悉麼？白雲深處坐，時領谷中閒。」

> Visiting Master Lumen at White Cloud Temple, General Zhu Yuandao requested a Dharma talk. "Midway through the second month of spring, the renowned temple stands serene beyond the heavens. After the rain, the mountain hues dawn clear; everywhere, a subtle fragrance floats unseen. Peaks and ridges encircle, woods and summits interweave. The halls and pavilions, suddenly renewed, overflow with radiant light. Here, there is no need to speak of mind or nature, to ask about host or guest, to debate what is profound or wondrous, what is movement or stillness. Set aside the sword that kills and the sword that gives life, place the secret talisman and the general's command to one side. Naturally, the grass bends with the wind, sound harmonizes with its echo. In a single thought of non-action, the ten directions are cut off. But what of the phrase where person and environment correspond?" After a long pause, he said, "Do you understand? Seated deep within the white clouds, one receives the leisure of the valley."

至天童訪費隱和尚，眾請上堂。「大眾！從上來事舉目分明，祖父家園通身受用，更要格外提持衲僧巴鼻，有我法兄和尚在，山僧到來，不敢動著。且道何故？不會作客，煩勞主人。」

> I have come to Tian Tong Temple to visit Venerable Feiyin. The assembly requested that I ascend the teaching seat. "Everyone! The matters of our lineage are clear before your eyes; the ancestral home is fully available for your use. Yet, there is still the need to point out the essential matter for a monk. Since my Dharma brother, the abbot, is present, I dare not presume to act upon my arrival. Why is that? I am not skilled at being a guest, and I would not wish to trouble my host."

楚陽憫生上座偕紹初、淨空、勝光諸禪德請上堂。「春雨溟溟三月天，落花堤柳鎖寒煙，知音不待重重舉，江北江南總一般。」

> Master Chuyang Minsheng, along with fellow Chan practitioners Shaochu, Jingkong, and Shengguang, requested the abbot to ascend the teaching seat. The abbot said: "Spring rain falls softly in the third month's sky, fallen blossoms and willow-lined banks are veiled in chilly mist. For those who understand, there is no need to point it out again and again—north of the river, south of the river, it's all the same."

天童費隱和尚至，上堂。「靈鵲屋頭噪，好音累日聞，必然有客到，今喜是同門。同門既到，賓主歷然，語笑歡天，清風匝地。大眾且道：以何秪待？委悉麼？擊鼓陞堂聊供養，更無一物可勝慚。」

> Master Tiantong Feiyin has arrived. Ascending the hall, he said: "The magpie chatters on the roof—a good omen heard for days. Surely a guest is coming; today, I am glad it is a fellow practitioner. Since our fellow practitioner has arrived, host and guest are clearly distinguished. Words and laughter fill the sky with joy; a pure breeze envelops the earth. Assembly, tell me: how shall we receive him? Do you understand? Beating the drum and ascending the hall, we offer this simple provision. There is nothing else to surpass this humble offering."

結冬上堂，僧問：「一槌打就，固是好手；點著便來，不妨伶俐。紅爐上雪片即不問，堂裏聖僧道個甚麼？」師云：「西山有老虎。」進云：「恁麼則萬古碧潭空界月，再三撈摝始應知。」師乃云：「今朝十月十六，較之去歲前年，千足萬足。羅夢章居士為我新蓋法堂七間，權可安眾，寮房又添得幾間茅屋。監院知客直歲安單有序，上下內外雍雍肅肅。山田薄收得晚禾蚤穀，不用休糧方，人人俱飽腹。呵呵呵！好快活。知事頭首不肯安分，更要剋期結制，做瘡剜肉。眾中有個漢，聞山僧恁麼道，便出來大叫：『長老！長老！你與麼說話，與我置之高閣。我等出家，秪為不明生死，不遠千里百里而來，究竟佛法，一字不聞，終日普梆，忙忙碌碌，不是擔柴運土，便要磨磨舂穀，稍有遲回，便乃打罵如雷。及至今朝，又說恁麼話，教我晚輩後生如何棲泊？』山僧向你道：『上座！上座！與麼則老僧罪過。』」卓拄杖，下座。

> Winter Retreat Opening Dharma Talk. A monk asked: "To forge with a single hammer blow is indeed a master's hand; to come when called is certainly sharp. I won't ask about snowflakes on a red-hot furnace, but what will the holy monks in the hall say?" The Master said: "There is a tiger on the western mountain." The monk advanced, saying: "If so, then it is the eternal moon in the emerald pool, known only after repeated attempts to grasp it." The Master then said: "Today is the sixteenth day of the tenth month. Compared to last year and the year before, it is a thousandfold, ten-thousandfold sufficient. Layman Luo Mengzhang has newly built for me a seven-bay Dharma hall, which can temporarily accommodate the assembly, and a few more thatched huts have been added to the quarters. The prior, guest prefect, and work leader have arranged accommodations in an orderly manner; above and below, inside and out, all is harmonious and solemn. The mountain fields yielded a modest harvest of late rice and early grain; no need for fasting methods, everyone has a full belly. Ha, ha, ha! How joyful. The officers and leaders, unwilling to rest content, further set a fixed period for the retreat, cutting flesh to cure a sore. Among the assembly, there is a fellow who, hearing this mountain monk speak thus, comes forth and shouts: 'Elder! Elder! You speak such words; set them aside on a high shelf for me. We left home precisely because we do not understand life and death, coming from hundreds, thousands of miles away to seek the ultimate Dharma. Not a single word of the Dharma is heard; all day long, striking the board, busy and bustling—if not carrying firewood and hauling earth, then grinding grain and pounding rice. The slightest hesitation brings thunderous scolding and beating. And now today, you speak such words! How are we junior later-born to find refuge?' This mountain monk says to you: 'Venerable! Venerable! If so, then this old monk is at fault.'" He thumped his staff and descended the seat.

知浴請上堂，「初三廿七，不用揀擇；纔有揀擇，千差萬別。所以一切世界，有以音聲為佛事、有以光明為佛事、有以莊嚴為佛事、有以香飯為佛事。今日雪竇寺裏有齋，一任諸仁信手拈、信口咬，只不許揀擇。忽若夫口咬破舌頭，呵呵大笑。且道笑個甚麼？好心得個好報。」喝一喝。

> The abbot was invited to ascend the hall and said, "On the third and twenty-seventh days of the month, there is no need to pick and choose. The moment you start picking and choosing, distinctions arise everywhere. Therefore, in all worlds, some use sound as the Buddha's work, some use light, some use adornments, and some use fragrant food as the Buddha's work. Today, at Xuedou Temple, there is a meal offering. Everyone is free to take it with your hand and eat it with your mouth, but you are not allowed to pick and choose. If suddenly your mouth bites your tongue, haha, laugh out loud. And what is it that you are laughing about? A good heart receives a good reward." He gave a shout.

上堂，「長安甚鬧，吾國晏然。」拈拄杖，云：「大眾不可道拄杖子不晏然也。」遂點，云：「低聲低聲。」

> The master ascended the platform and said, "Though the capital is bustling, my land is at peace." He lifted his staff and declared, "Do not say this staff is not at peace." Then, tapping it gently, he whispered, "Quietly, quietly."

上堂，僧問：「萬別千差即不問，當陽棒喝暫停機，如何是雪竇境？」師云：「茆蓬六七座。」「如何是境中人？」師云：「坐臥不知寒。」「如何是人中境？」師云：「看取眉毛。」乃云：「小盡二十九，大盡三十日，循環十二月，今乃又初一。諸禪德，須委悉，當門那許栽荊棘？咄！」

> The master ascended the hall. A monk asked, "I won't ask about the myriad distinctions and countless differences. Setting aside the direct blows and shouts for a moment, what is the realm of Xuedou?" The master said, "Six or seven thatched huts." "What about the person within that realm?" The master said, "Sitting or lying down, unaware of the cold." "What about the realm within the person?" The master said, "Look at your eyebrows." Then he said, "The short month ends on the twenty-ninth, the long month on the thirtieth. The cycle of the twelve months turns, and now it is again the first day. O practitioners of Chan, you must understand clearly—why plant thorns right before the door? Hah!"

上堂，僧問：「雪滿長安，乾坤一色，畢竟明甚麼邊事？」師云：「頭頸骨縮。」進云：「歸根得旨事如何？」師云：「赤骨𩪸地。」乃云：「臘月一十五，瑞雪空中舞，來歲定豐年，普請快活過。過過過，撞見胡達磨，不道少林消息在，冷光一片亙今古。」召大眾，云：「不須久立。」

> The Master ascended the hall. A monk asked, "Snow blankets Chang'an, heaven and earth are one color—what, after all, is this clearly pointing to?" The Master said, "The neck bones shrink." The monk pressed further, "What about returning to the root and grasping the essential meaning?" The Master said, "Bare bones on the ground." The Master then said, "On the fifteenth day of the twelfth month, auspicious snow dances in the sky; the coming year will surely be abundant. Let everyone be joyful and pass through. Pass through, pass through, pass through—then you bump into Old Bodhidharma. Not to speak of Shaolin's news being present, a single cold light stretches through past and present." Addressing the assembly, he said, "No need to stand long."

元旦上堂。舉：「香嚴道：『去年貧未是貧，今年貧始是貧。去年貧，無卓錐之地；今年貧，連錐也無。』洞山又道：『去年富未是富，今年富始是富。去年富，惟有一領墨黲布褊衫；今年富，添得一條百衲山水袈裟。』」

> On New Year's Day, during the assembly, the master raised this case: Xiangyan said: "Last year's poverty was not true poverty; this year's poverty is true poverty. Last year, I was so poor I had not a speck of land to plant an awl. This year, I am so poor I don't even have an awl." Dongshan also said: "Last year's wealth was not true wealth; this year's wealth is true wealth. Last year, I was wealthy enough to have one dark, worn-out robe. This year, I am wealthy enough to add a patchwork mountain-and-water kasaya."

師云：「看者兩個老漢，各各安其分、守其當，真所謂貧而無諂、富而無驕，雖然，猶挂齒牙在。雪竇即不然，去年貧也不貧、今年富也不富，貧富總無干，元日蚤陞座。」

> The master said, "Observe these two elders, each content with their own lot, holding to their proper place. Truly, they are as the saying goes: 'Poor yet not fawning, rich yet not arrogant.' Even so, they still have words hanging from their teeth. Xue Dou, however, is not like this. Last year's poverty was not poverty, this year's wealth is not wealth. Poverty and wealth have nothing to do with him. On the first day of the new year, he ascends the seat early."

解制上堂，「十五日以前，燈籠拜露柱；十五日以後，露柱拜燈籠；正當十五日，燈籠是燈籠、露柱是露柱，各站一邊，了無交涉，自然天花亂墜，地涌金蓮，各各面門放大光明，照耀今古。」遂豎拄杖，云：「且道者是今耶？是古耶？試定當看。萬古碧潭空界月，再三撈摝始應知。」

> At the end of the retreat, the master ascended the hall and said: "Before the fifteenth day, the lantern bows to the pillar; after the fifteenth day, the pillar bows to the lantern; on the very fifteenth day, the lantern is the lantern, the pillar is the pillar—each stands on its own side, with no connection whatsoever. Then, naturally, heavenly flowers scatter in profusion, golden lotuses emerge from the earth, and from each person’s face shines a great light, illuminating past and present." Then he raised his staff and said: "Now tell me, is this present or past? Try to settle it. The moon in the ancient blue pond of empty space— only after dredging it up again and again will you truly know."

上堂，「連旬雨雪祖堂寒，庭際無人立問端，豈是山僧閒舉覺，大家努力莫輕看。所以道：欲拋香餌，須待長鯨，縱有纖鱗，應無希冀。眾中還有恁麼人麼？」良久，云：「今日失利。」

> The master ascended the hall and said, "For days on end, snow and rain have chilled the ancestral hall; no one stands in the courtyard to ask a question. Is it that this mountain monk idly raises the topic? All of you, strive diligently—do not take it lightly. Therefore it is said: To cast the fragrant bait, one must wait for the great whale; even if there are small fish, there should be no expectation. Is there anyone among the assembly like this?" After a long pause, he said, "Today is a loss."

奉川邑侯虛來吳居士，偕兄湯日、儒學何渭侯請師於彌勒塔院陞座。僧問：「當年笑口，今日慈顏，還有為人處也無？」師云：「問取拄杖子。」進云：「把住則家邦寧貼，放行則斗換星移。畢竟把住是？放行是？」師云：「照顧腳下。」乃云：「彌勒真彌勒，分身千百億，時時示時人，時人自不識。大眾還識也無？若識也，天之高、地之下、中間水陸空際雲行鳥飛，人畜草芥無一不是彌勒分身闡揚，豈待覺城東際始見文殊、樓閣門開方參慈氏？況此封山塔院大士全身道場，即今殿宇斬新，山靈增耀，邑侯虛來大護法特命山僧就此陞座，今辰一會，若僧、若俗，若男、若女，各各眼見、耳聞，無異、無別。」擊拂子，云：「畢竟者裏如何委悉？」遂擲下，云：「善財別後真消息，直至如今事宛然。」

> Magistrate Wu Xulai of Fengchuan, accompanied by his elder brother Tangri and Confucian scholar He Weihou, invited the Master to ascend the seat at the Maitreya Pagoda Monastery. A monk asked, "The laughing face of the past, the compassionate countenance of today—is there still a way to guide people?" The Master said, "Ask the walking staff." The monk pressed further, "When held firm, the land is peaceful; when released, the stars shift and the seasons change. After all, is it better to hold firm or to release?" The Master said, "Mind your steps." Then he said, "Maitreya is truly Maitreya, manifesting in countless forms, constantly revealing himself to people, yet people themselves do not recognize him. Assembly, do you recognize him? If you do, then from the highest heavens to the deepest earth, across water, land, and sky, where clouds drift and birds fly, among humans, animals, grass, and dust—there is not one that is not a manifestation of Maitreya, expounding the Dharma. Why wait until the eastern edge of Enlightenment City to see Mañjuśrī, or until the pavilion gates open to meet the Compassionate One? Moreover, this Pagoda Monastery on Mount Feng is the very site where the Great Being manifested in full. Now, with its newly renovated halls and the mountain spirits shining brighter, Magistrate Wu Xulai, the great patron, has specifically instructed this mountain monk to ascend the seat here. In this gathering today, whether monk or layperson, man or woman, each of you sees with your eyes and hears with your ears—without difference, without distinction." He struck the whisk and said, "After all, how can this be fully understood?" Then he cast it down and said, "The true message after Sudhana's departure remains vivid and real to this very day."

覺海禪德轉經畢，請上堂。「止止不須說，我法妙難思，諸增上慢者，聞必不敬信。」豎拂子，云：「信麼？」遂擲下座。

> The Venerable Juehai finished reciting the sutra and requested a Dharma talk. "Cease, cease—no need to speak. My Dharma is wondrous and beyond thought. Those who are arrogant, upon hearing it, will surely not revere or believe." Raising the whisk, he said, "Do you believe?" Then he cast it down and left the seat.

結制上堂，「有利無利，不離行市。雪竇山門，年年結制。七十三、八十四，東家賣賤、西家賣貴則不問，汝諸人！不是心、不是物、不是佛，且道是個甚麼？」維那一喝，師打一棒云：「亂喝作麼？」便下座。

> At the assembly to commence the summer retreat, the master said: "Whether profitable or not, one never strays far from the marketplace. At the Snowy Peak monastery, we observe the summer retreat year after year. Seventy-three, eighty-four—whether the eastern shop sells cheap and the western shop sells dear, I will not ask about that. But you all! It is not mind, it is not phenomena, it is not Buddha—so tell me, what is it?" The head monk gave a shout. The master struck the stand with his staff and said: "What's all this random shouting about?" Then he descended from the seat.

因天童請上堂。舉：「楊岐和尚示眾云：『福薄住楊岐，年來氣力疏，寒風凋敗葉，猶喜故人歸，咄咄咄，力囗稀。』諸仁！切莫亂鍼錐，山僧既忝末裔，不敢自欺。」卓拄杖，云：「病骨只宜茆屋下，失便宜是得便宜。」復卓下座。

> When the assembly at Tiantong Monastery requested the Dharma talk, the master cited this story: "Yangqi, the old master, once addressed the assembly, saying: 'My blessings are thin, so I dwell at Yangqi; with each passing year, my strength wanes. The cold wind withers the fallen leaves, yet I rejoice that old friends return. Ha! Ha! Ha! My strength is indeed fading.' "Virtuous ones! Do not recklessly brandish needles and awls. Since I, this mountain monk, am an unworthy descendant, I dare not deceive myself." He struck his staff and said: "A sickly frame is best suited to a thatched hut; to lose advantage is to gain advantage." He struck his staff once more and descended from the seat.

長至，虞居士請上堂。「仲冬嚴寒，日月彈丸，一陽來復，乾三坤六。」豎拂子云：「到者裏為什麼問著十人，有五雙不知落處。」以拂子畫一畫云：「秪為分明極，翻令所得遲。」

> The winter solstice has arrived. Layman Yu requests a Dharma talk. "In the depths of winter's chill, the sun and moon fly like marbles. The first yang returns, three lines of heaven, six lines of earth." Raising the whisk, he said: "When it comes to this, why is it that when ten people are asked, five pairs do not know where to land?" Drawing a line with the whisk, he said: "Precisely because it is so utterly clear, it makes attainment all the more delayed."

史顯臣居士為薦先岳請陞座，「佛祖之道，其直如矢，但無一切人我、是非等見，自然得入無住心體，如天普蓋、似地普擎，無一塵不攝、無一剎不周、無一體不該、無一機不備，靈明廓徹，亙古亙今。秪因不了，一念妄生取捨分別，便有許多頭角興起，被他回換不得自繇，二六時中隨情造業、隨業受報，以致六道輪迴，頭出頭沒無暫停止。若能一念回光，當頭坐斷，不是心、不是物、不是佛，不是冤、不是親，不是凡、不是聖，業累俱空，了無向背。所以道：了即業障本來空，未了應須償宿債。只如孔石行恭上人，宿債既償且了又如何道？」擊拂子，云：「千峰勢到岳邊止，萬派聲歸海上消。」

> Mr. Shi Xianchen, a lay devotee, has invited me to ascend the seat to offer prayers for his late father-in-law. The way of the Buddhas and patriarchs is straight as an arrow. Simply let go of all views of self and others, right and wrong, and you will naturally enter the unconditioned mind—a mind that, like the sky, covers all, and like the earth, supports all. It excludes not a single speck of dust, encompasses not a single moment, omits not a single being, and lacks not a single potential. Clear and vast, it spans all time, past and present. It is only because we fail to realize this that a single deluded thought arises, grasping at some things and rejecting others. From this, countless complications emerge. We become entangled by them, losing our freedom. Throughout the day and night, we create karma driven by our attachments and then undergo the consequences of that karma. This leads to the endless cycle of rebirth in the six realms, rising and sinking without a moment's rest. But if, in a single moment, you turn the light of awareness inward and cut off all thoughts at their root—realizing it is not mind, not matter, not Buddha; not enemy, not kin; not ordinary, not holy—then karmic burdens are utterly emptied. There is nothing to face, nothing to turn away from. As it is said: "When you realize, karmic obstructions are fundamentally empty. When you have not realized, you must repay your past debts." Now, regarding the Venerable Kong Shixinggong, since his past debts have been repaid and he has attained realization, what more is there to say? (He strikes the whisk and says:) "Where a thousand peaks reach their limit, they rest at the mountain's edge. Where ten thousand streams converge, their sound dissolves into the sea."

上堂，「和暖天，似欲雨，草木叢林發歡喜。南山燒炭北山紅，頂後神光千萬里，便與麼去。三家村裏土地，只是個無轉智大王，好與三十拄杖。且道何故？逢人不得錯舉。」

> The assembly gathered. "On a warm day that feels like rain, the plants and forests rejoice with delight. The southern mountains burn charcoal, the northern mountains glow red; behind the crown of the head, divine light stretches for thousands of miles. Just go forth like this. The local deity of the three-house village is but the king of non-turning wisdom—he deserves thirty blows of the staff. Now, why is this so? When you meet someone, do not speak carelessly."

元宵上堂，「鐘鳴古寺，月映澄潭，離相、離名，非聲、非色。便恁麼去，處處綠楊堪繫馬，家家門首透長安；不恁麼，莫盤桓，但看天上月，甚處不團圓？」

> On the Lantern Festival, during the morning assembly, the master said: "The bell tolls in the ancient temple, the moon shines in the clear pool. Beyond form, beyond name, neither sound nor sight. If you go along with it just like this— everywhere green willows can tether a horse, every household’s gate opens straight to Chang’an. If not like this, don’t linger— just look at the moon in the sky: where does it not shine full and round?"

到吳門戒幢禪院，佛殿告成，振寰朱君為父懺罪請上堂。「青蘿夤緣，直上寒松之頂；白雲澹泞，出沒太虛之中。即此斬新佛殿、清淨伽藍，樓閣門開，莊嚴具備，盡是當人自受用境界。若能於此洞達得去，千處萬處皆明，世、出世間無異，直下前後際斷、三秪劫空，便與從上佛祖同一受用、同一福嚴，於其中間覓絲毫頭罪相、業相、是相、非相俱不可得，全是個金剛正體，自在如如。以此懺罪，何罪不懺？以此集福，何福不集？要知集福、懺罪，總在者裏。」復說偈云：「集福懺罪俱了了，覿體秋陽而杲杲，朱君檀越如未知，試請自問尊翁老。」喝一喝，下座。

> Arriving at the Jiechuang Chan Monastery in Wumen, the Buddha hall was completed. Mr. Zhu Zhenhuan, seeking to repent for his father's transgressions, invited the master to ascend the hall and speak. "Green vines entwine, climbing straight to the top of the cold pine; white clouds drift, appearing and disappearing within the vast emptiness. This newly built Buddha hall, this pure monastery—its gates open wide, adorned with splendor—all of it is the very realm of one's own experience. If one can penetrate this completely, then clarity will be found everywhere, and the worldly and the transcendent will be no different. In an instant, the past and future are severed, and the three kalpas are empty. Then one shares the same experience, the same blessings and solemnity, as the Buddhas and patriarchs of old. In this state, not a trace of sin, karma, right, or wrong can be found—only the indestructible true nature, free and as-it-is. With this, what transgression cannot be repented? With this, what blessing cannot be gathered? To understand gathering blessings and repenting transgressions, it all lies right here." Then he spoke a verse: "Gathering blessings and repenting transgressions—both are perfectly clear, The true nature shines like the autumn sun, bright and pure. If the benefactor Mr. Zhu does not yet know, I invite him to ask his own venerable father." He gave a shout, and descended from the seat.

吳江柳昇宇、汪仲濂眾居士入山，請上堂。「五月深山雨，熏風殿閣涼，可中端的處，觸目是心光。所以道：靈光不昧，萬古徽猷，入此門來，莫存知解。知解既不存，越山吳水清，都來不隔線，腳底最分明。」下座。

> In the fifth month, deep in the mountains, rain falls, A gentle breeze cools the halls and pavilions. Right here, in this very place, Every sight is the light of the mind. Thus it is said: The luminous spirit never dims, Its profound wisdom endures through the ages. Once you enter this gate, Let go of all intellectual understanding. When understanding is set aside, The mountains of Yue and the waters of Wu grow clear. All things, without exception, are not separated by a single thread— Beneath your feet, the truth is most evident.

沙彌剃染請上堂。舉：「崔趙公問徑山欽禪師：『弟子欲出家，得否？』欽云：『出家乃大丈夫事，非將相之所能為。』趙公乃省。」師云：「得之於心，伊蘭作栴檀之樹；失之於旨，甘露乃蒺藜之園。只如現前大眾，各各方袍圓頂、履地戴天，且道如何是大丈夫事？意氣不從天地得，英雄豈藉四時摧？」

> The novice monk has shaved his head and donned the robe, requesting the Dharma talk. The master cited an example: "Minister Cui Zhao asked Master Jingqin of Jingshan: 'Can this disciple leave home?' Jingqin replied: 'Leaving home is the great work of a true man, not something that generals or ministers can accomplish.' Upon hearing this, Minister Zhao was awakened." The master then said: "When the mind attains it, even the foul-smelling tree becomes sandalwood; when the meaning is lost, even sweet dew becomes a garden of thorns. Just look at the assembly before us—each wearing the square robe and shaved head, treading the earth and crowned by the heavens. Tell me, what is the great work of a true man? True spirit is not drawn from heaven or earth; how could heroes rely on the turning of seasons?"

結冬，知浴，請陞座。「結制之事，也是閒說，只要諸仁一時放下便休。且道放下個甚麼？不見僧問趙州：『一物不將來時如何？』州云：『放下著。』僧云：『一物不將來，放下個甚麼？』州云：『放不下，擔取去。』趙州老人大似布縵天網子，要打衝浪鯤鯨，爭奈不遇，只得飲氣吞聲。若是其人，何必朝三暮四、暮四朝三，蹙額攢眉，東尋西討，剋期取證，畫地為牢？果能放得下，自然虛而靈、寂而妙，風行草偃，水到渠成，一切施為總是成現。至如德山於龍潭吹滅紙燈、臨濟喫黃檗三頓痛棒，庭前柏樹子、乾屎橛、麻三觔，諦當甚諦當，敢保老兄未徹在。乃至四照用、四料揀，賓中主、主中賓，轉換落落地，要拈便拈、要置便置，有甚麼難？若是一絲頭放不下底，問他宗乘中事作麼生？聲色裏如何透？直得舌如匾擔、眼似銅鈴，饒他強作主宰、撐眉努目，豎一拳、喝一喝、拂袖便去，湊得一轉兩轉合頭語，總是識情意解、博記得來，有什麼交涉？等閒被人拶著，卻又去不得了。是者等的，二六時中觸途成滯、舉目荊榛，人我是非擔取一擔，出叢林、入寶社，總在境緣上作活、摶量裏過時，業識茫茫，幾時得相應去？者些子業識害人不淺，從無量劫來受其牽制，向六趣中輪迴生死，直至如今不得自在。」遂擊拂，云：「丈夫漢！者裏若不一刀兩段，更待何時？眾中還有麼？若有，上前來，老僧好與三十拄杖。」召大眾：「且道賞伊？罰伊？試辨看。」以拄杖一卓，下座。

臘月一日上堂，僧問：「精嚴戒律，名為佛子。佛未出世時，未審還有戒也無？」師云：「你是外道。」進云：「南泉斬貓、歸宗斬蛇，又作麼生？」師云：「禮拜懺悔著。」乃云：「寒威凜冽，紛紛雨雪，茆簷上鴟鶻不敢出頭，拄杖子通身烈傑。」卓拄杖，云：「諸禪者！知不知？南北東西卒未休，金剛燄復從何起？」

佛成道，上堂。「釋迦老子睹星時，昔日今朝不隔絲，個個面南看北斗，丈夫誰肯受伊欺？」

上堂，「天上月滿，人間月半，霄壤不同，是非何判？所以道：宗乘一唱，三藏絕詮，祖令全提，乾坤失色。到者裏，且道是滿耶？半耶？是耶？非耶？」良久，云：「但得雪消去，自然春到來。」下座。

元旦上堂，「新歲今朝新，舊年昨日舊，新舊總拈卻，普請共知有。」擊香几，下座。

解制上堂。僧出，叉手而立，師云：「且站一邊。」僧以拳加頭上，師云：「捏怪作麼？」僧又加一拳，師云：「不識羞。」僧遶禪床，彈指一下，師便打，乃云：「正月十五，泥牛輒舞，布袋打開，西秦東魯。」

誕辰，行敏陳居士請上堂。召大眾，云：「一年一度謂我生，我謂一年一度死。生不自生、死不自死，生乃死之生、死乃生之死，生死死生體自如，老僧沒卻當門齒。所以釋迦老子道：妙性圓明，離諸名相，本來無有，世界眾生因妄有生、因生有滅。生滅名妄，滅妄名真。」一喝云：「當門何用栽荊棘？後代兒孫惹著衣。」

結制上堂，「黃雲漠漠，陰雨溟溟，克塞虛空，分明不識。便與麼去，略較些子；稍涉遲違，即入陰界。還有恁麼人麼？若有，山僧退身有分；若無，且聽葛藤。」豎拂子，云：「看看。」遂擲下。

上堂。僧出禮拜，云：「作麼？」師瞬目視之，僧喝，師便打。僧接棒，送一送，云：「恩大難酬。」師云：「更與三十棒。」乃云：「山僧兩日病，說法口難開，向道諸禪者，不如歸去來。」

長至上堂，「冬仲陽生，鶡旦不鳴，蚯蚓口結，大地成冰。且道山僧拄杖子又作麼生？」遂一卓，云：「已過新羅。」

上堂。僧問話了，云：「請和尚打。」師云：「不打。」僧云：「為什麼不打？」師云：「為你買賣不相當。」進云：「蛇吞鱉鼻口生煙，虎咬大蟲頭戴角。」轉身歸位，師劈後一棒，乃云：「仲冬嚴寒，風聲似虎，推倒須彌，掀翻露布。到者裏赤骨𩪸地，寸絲不挂，無係無依，不可勝數。若不具擇法眼睛，面前鐵壁銀山依舊難過。」召大眾：「如何即是？今日裝密，且去搬磚運土。」

上堂，「天寒地冽，觸處成冰，思量驀地，笑倒老僧。盡謂長老是甚麼善知識，定有多少奇特，殊不知是個三家村裏破落戶沒意智的村僧，並無一些文理禪道，那有佛法身心？老僧恁麼說話，設有個人出來道：『長老！你既如此，畢竟以何為人？』」卓拄杖，云：「會麼？棒打石人頭，嚗嚗論實事。」

上堂，「霜明雪白二陽天，無位真人面目全，端的不知誰委悉？梅花冷地笑無言。」豎拄杖，云：「拄杖子，莫廉纖，打風打雨當底錢。雖然，也勝首山道，新婦騎驢阿家牽。」

上堂，「一不得有，二不得無，一二之義，正在半途。有人道得恰好句麼？若道得，不惟雪竇有光，亦見汝衲僧家有明辨古今眼目；不然，總是隨例喫飯漢。」

願海、惟極二上人領沈氏行廣請上堂。尼問：「山前有猛虎，人人遭其毒口，和尚也須照顧。」師云：「向前來作麼？」尼一喝，云：「看虎。」師云：「者畜生。」尼攛坐具作虎聲，師便打，尼喝，師乃云：「臘月今朝是初六，時良日吉修冥福，天神喜悅來散花，空階步步都成玉。聖凡生滅俱不見，一片冷光照人面，不用尋思直下看，個裏何常有涯岸？沒涯岸，活潑潑，是什麼？不是心，不是佛，不是物。咄！」

## 雪竇石奇禪師語錄卷三終