---
title: "雪竇石奇禪師語錄 · 第四"
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/cmgn0w11n0xnmjl04vjuvx5tb"
---

## 雪竇石奇禪師語錄卷第四

> Recorded Sayings of Zen Master Shiqi Xuedou, Volume 4

嗣法門人行正等編錄

> Compiled by Dharma Successor Xingzheng and Others

辛卯冬，重建大佛殿，海憲王公、協鎮張公、邑侯夏公入山請上堂。問話畢，乃云：「祖席荒來久，俄然以復新，叨承檀護力，扶起破砂盆。今日各位宰官台駕入山，作大佛事，命山僧陞座，舉揚大事因緣，誠不忘靈山付囑。昔我世尊於雪山夜睹明星，云：『奇哉！一切眾生具有如來智慧德相。』即今雪竇山中，日輪卓午，豎立大雄寶殿，群賢畢集，旌旆森嚴，僧俗交參，人天共見。正與麼時，還有證得者麼？若是利根種智、大解脫性，一聞一切聞、一見一切見、一了一切了、一證一切證，則人人具足、個個獨尊，與釋迦老子同體受用，無二無別。所謂『寶王剎現於毫端，大法輪微塵坐轉』，見麼？大道體寬無向背，當陽直截大家看。」擲拄杖，下座。

> In the winter of the Xīn Mǎo year, the Great Buddha Hall was rebuilt. Prince Hǎi Xiàn, General Zhāng, and Magistrate Xià entered the mountain to request an assembly. After the questions were concluded, the master said: "The ancestral seat long lay in ruins, yet now it is suddenly renewed. Through the support of generous patrons, this broken earthen bowl is raised once more. Today, the esteemed officials have entered the mountain to perform a great Buddha-work, commanding this mountain monk to ascend the seat and expound the great matter of cause and condition. This truly does not forget the entrustment at Vulture Peak. In the past, our World-Honored One, upon the snowy mountain, beheld the morning star at night and said, 'How wondrous! All living beings inherently possess the wisdom and virtuous marks of the Tathāgata.' Now, here in Snowy Peak Mountain, the sun wheel stands at high noon. The Great Hero Hall is erected, a gathering of worthies is complete, banners and standards stand solemn, monastics and laity join in assembly, humans and devas together witness. Precisely at such a moment, is there anyone who attains realization? If one is of sharp faculties and profound wisdom, of the nature of great liberation, then with one hearing, all is heard; with one seeing, all is seen; with one understanding, all is understood; with one realization, all is realized. Thus, each person is fully endowed, each individual stands alone and revered, sharing the same substance and enjoyment as old Śākyamuni, without duality or distinction. As it is said, 'The jeweled king's land appears within a hair-tip; the great Dharma-wheel turns seated upon a mote of dust.' Do you see? The Great Way's essence is vast, without front or back. Right here, directly and plainly, let all look!" He threw down his staff and descended from the seat.

春朝上堂，「臘月二十五，春到山門左，四大天王驀頭撞見，便高聲問云：『春哥！春哥！你今年與麼蚤來作麼？』報道：『雪竇祖庭昨朝豎立大佛殿而來慶賀。』即便揖進佛殿中央，倒地三拜，直得和氣騰騰，克滿僧堂、方丈，洎及各寮廚庫，人人滿面春風歡喜無限，土地伽藍不覺足蹈手舞。老僧到此亦不免隨例歡喜，唱個囉囉哩哩囉囉。好大哥！扯索去。」

> On a spring morning, the master ascended the hall and said, "On the twenty-fifth of the twelfth lunar month, spring arrived at the temple gate. The Four Heavenly Kings suddenly met it head-on and loudly asked: 'Brother Spring! Brother Spring! Why have you come so early this year?' It replied: 'I came to congratulate the Snowy Peak Ancestral Temple on the great Buddha Hall erected yesterday.' Then it was ushered into the center of the Buddha Hall, where it prostrated three times to the ground. Instantly, a harmonious energy rose and filled the monks' hall, the abbot's quarters, and all the kitchens, storerooms, and lodgings. Everyone's face beamed with the joy of spring, boundless delight. Even the local earth spirits and temple guardians couldn't help but dance with hands and feet. At this point, even this old monk cannot avoid joining in the customary joy, singing a little 'luo-luo-li-li, luo-luo.' Good elder brother! Let's pull the rope and go."

古燕遊宦張調鼎居士入山，請上堂。舉：「睦州和尚問一居士：『先輩治何經論？』士云：『易經。』州曰：『易中道：「百姓日用而不知。」不知個甚麼？』士云：『不知其道。』州云：『作麼生是道？』士無語。州云：『果然不知。』」師云：「可惜者居士，蹉過睦州。聽取山僧一頌：道在尋常日用中，不知知也體玲瓏，分明一味無多子，變換調羹手不同。」

> In ancient Yan, the layman Zhang Diaoding, who served as an official, entered the mountain and requested a Dharma talk. The master cited this story: "Abbot Muzhou once asked a layman, 'What scriptures and treatises did you study before?' The layman replied, 'The Book of Changes.' Muzhou said, 'The Book of Changes states: "The common people use it daily without knowing it." What is it they do not know?' The layman said, 'They do not know the Way.' Muzhou asked, 'Then what is the Way?' The layman was speechless. Muzhou said, 'Indeed, you do not know.'" The master said, "It is a pity that this layman missed the opportunity with Muzhou. Listen to this monk's verse: The Way is found in the ordinary affairs of daily life, Not knowing, yet knowing—its essence is clear and bright. Plainly, it is but a single flavor, nothing more, Yet the hands that stir the soup differ in their skill."

解制上堂，「十月十五正月半，九十日期虛打筭，威音那畔本現前，鼻直眼橫誰解看？若得徹去，不妨孤峰頂上盤結草庵的一任盤結草庵、十字街頭縱橫遊戲的一任縱橫遊戲，壁立萬仞、帶水拖泥總非分外；脫或未然，三十年後不得辜負老僧。」

> On the day of releasing the summer retreat, the master ascended the hall and said: "The fifteenth day of the tenth month is like the full moon of the first month. Ninety days of retreat—all just empty calculation. Before the first sound, reality is already present. Who can see clearly the nose so straight, the eyes so level? If you can penetrate this, then: On the solitary peak, you may build a thatched hut—so be it. In the crossroads of the world, you may roam freely—so be it. A cliff ten thousand feet high, or mud and water dragged along—none of it is beyond you. But if you cannot yet, then thirty years from now, do not say I failed you."

上堂，「二月十五，春寒山塢，風兮鳴條，雨兮破土。釋迦老子遍現色身，文殊普賢觸處顯露，達磨西來，不立文字，直指人心，見性成佛，有何所補？」召眾云：「會麼？唵折唎主唎準提莎婆訶。」

> The Master ascended the hall and said, "On the fifteenth day of the second month, spring chill lingers in the mountain valley. The wind rustles through the branches, the rain breaks through the soil. The venerable Shakyamuni manifests in all forms; Manjushri and Samantabhadra reveal themselves everywhere. When Bodhidharma came from the West, he established no words, directly pointing to the human mind, seeing one's true nature and attaining Buddhahood. What more is there to add?" He then called out to the assembly, "Do you understand? Om, Jale, Jule, Cunde, Svaha."

剃染，陞座。「景際清和候，紅稀綠暗時，一般好消息，能有幾人知？苟時節未至、心地不明，業識茫茫，無本可據。且道即今是什麼時節？」彈指云：「會麼？彈指圓成八萬門，一超直入如來地。」

> Shaving the head and donning the robes, he ascended the seat. "The scenery is clear and harmonious, the season is ripe; red blossoms grow sparse, green leaves deepen in shade. A common good news—how many truly know it? If the time has not yet arrived, the mind-ground is not clear, karma-consciousness is vast and boundless, with no foundation to rely on. So, tell me, what season is it right now?" He snapped his fingers and said, "Do you understand? With a snap of the fingers, eighty thousand gates are perfected; in one leap, one directly enters the Tathāgata's realm."

佛誕，妙瑞庵主請陞座。「一二三四五六七八，毘藍園裏降生時，春風滿地花狼籍。休狼籍，雲門一棒打殺與狗子喫，貴圖天下太平，曲不藏直。」復舉：「當時歸宗會裏有一僧，夜半忽然叫云：『我悟也，我悟也。』旁僧問云：『你悟個甚麼？』答云：『師姑原是女人做。』者僧悟去，雖則是個老婆禪，也須是個人始得。山僧有一頌：師姑原是女人做，覿面何曾有回互？明明恰是老婆禪，悟去不妨稱獨步。」下座。

> Buddha's Birthday, the Abbess of Miaorui Temple invited the Master to ascend the seat. "One, two, three, four, five, six, seven, eight—when the Buddha descended to be born in the Lumbini Garden, the spring breeze filled the earth, flowers scattered in disarray. But do not let them lie in disarray; Yunmen struck with one blow, fed them to the dogs, all for the sake of peace under heaven—the crooked cannot hide the straight." Then he cited an example: "In the assembly of Guizong, there was once a monk who, in the middle of the night, suddenly cried out, 'I have awakened! I have awakened!' A fellow monk asked him, 'What have you awakened to?' He replied, 'A nun is originally made from a woman.' Though this monk's awakening was what we call 'old woman Zen,' still, one must be a genuine person to attain it. I, the mountain monk, have a verse: A nun is originally made from a woman, Face to face, where is there any turning back? Clearly it is just old woman Zen, Yet in awakening, one may still walk alone." He then descended from the seat.

上堂，「不是心、不是佛、不是物，甚是現成？恁麼也得、不恁麼也得，恁麼、不恁麼總得，有甚隔礙？便與麼去，如龍得水、似虎靠山，直透萬重關，不住青霄外。雖然，更須知有棒喝交參、主賓互換、照用同時一著；不然，只知事逐眼前過，不覺老從頭上來。」卓拄杖。

> The master ascended the platform and said, "If it is not mind, not Buddha, and not things, what is it that is so readily present? You may approach it this way, or not this way. Whether you approach it this way or not, it is all acceptable—what obstruction could there be? Proceed just like this: like a dragon entering water, like a tiger leaning against a mountain. Pierce directly through ten thousand barriers, without lingering beyond the azure sky. Yet, even so, you must still understand the interplay of the staff and shout, the mutual exchange of host and guest, and the simultaneous application of illumination and function in a single move. Otherwise, you will only see events passing before your eyes, unaware that old age is already upon you." He struck the ground with his staff.

普濟禪寺大佛開光，趙瑞芝請就寺陞座。問答罷，乃召眾云：「當陽坐斷，過去、未來、現在甚處安排？覿面全彰，法身、報身、化身莊嚴相好。一一騎聲蓋色，塵塵耀古騰今，正眼洞明，十虛融暢，全機獨運，八表昇平，出沒縱橫，卷舒無礙，直得闞湖水滿，人人洪注福源。古寺維新，比戶光分祥瑞，可以集眾善、可以滅諸殃、可以報君親、可以安家國，全憑者段威光，不在別處流轉。且道在甚麼處？」遂云：「行滿功圓明個事，通身佛眼應時開。」

> At the Grand Buddha Consecration Ceremony of Puji Chan Temple, Zhao Ruizhi requested the Abbot to ascend the Dharma Seat. After the dialogue concluded, the Abbot addressed the assembly, saying: "When the present moment is fully grasped, where do past, future, and present find their place? When reality is directly revealed, the Dharmakaya, Sambhogakaya, and Nirmanakaya manifest in perfect splendor. Each phenomenon transcends sound and form; every speck of dust shines through ancient and modern times. With true insight clearly penetrating, the ten directions merge into harmony. With the complete mechanism operating freely, peace prevails across the eight directions. Appearing and disappearing, moving freely—expanding and contracting without obstruction— this directly causes Lake Yan to overflow, each person bathing in the fountain of blessings. The ancient temple is renewed, every household sharing in auspicious light. It can gather all virtues, eliminate all calamities, repay sovereign and parents, and bring peace to family and nation— all relying on this majestic radiance, not wandering elsewhere. Now, I ask you: where does it reside?" Then he said: "When practice is complete and merit fulfilled, this matter becomes clear; the Buddha-eye opens throughout the body, responding in the present moment."

尼九如薦子行直，請陞座。「人生人死人皆委，誰死誰生誰解知？今日山僧明指示，虛空撫掌笑嘻嘻。」召大眾，云：「你道他笑個甚麼？笑世間有等人，日用癡愛，執著情想，分別人我親疏、境緣好醜，處處留滯，隨情造業、隨業受報，以致生死、死生無有停止。」驀一喝，云：「被山僧一喝，直得虛空粉碎、大地平沉，乃至地獄、天宮，一切罪相、業相、生相、死相悉皆冰釋，如日融霜。且道其中人又在甚麼處安身立命？」以拂子左右拂，下座。

> Nǐ Jiǔrú recommended his son Xíngzhí to ascend the teaching seat. "Life and death, all are entrusted—who dies, who lives, who truly knows? Today, this mountain monk points clearly: empty space claps its hands, laughing joyfully." Summoning the assembly, he said, "What do you think he is laughing about? He laughs at those in the world who, in their daily lives, cling foolishly to attachments, caught in emotions and thoughts, distinguishing self and others, closeness and distance, good and bad circumstances, clinging everywhere, creating karma according to their emotions, receiving retribution according to their karma, so that birth and death, death and birth, never cease." Suddenly, he gave a shout and said, "With this mountain monk's one shout, empty space shatters to pieces, the great earth levels and sinks, and even hells and heavenly palaces, all forms of sin, karma, birth, and death completely melt away like ice, as the sun melts frost. So tell me, where does the person within find a place to settle and establish their life?" With his whisk, he swept left and right, then descended from the seat.

大悲誕日，錢則之居士預為母五旬壽請上堂。「觀音誕辰是今日，三月十九道人生，法身普應應無別，只個圓通不二門。所以道：應以佛身得度者，即現佛身而為說法；應以菩薩身得度者，即現菩薩身而為說法；應以比丘、比丘尼身得度者，即現比丘、比丘尼身而為說法；應以居士、婦女……乃至人與非人，悉皆現之而為說法。大眾！即今居士，婦女身現，且道老僧為他說個甚麼法即得？呵呵！不可教壞人家男女。」以拄杖一卓，下座。

> On the Great Compassionate One's birthday, layman Qian Zezhi, in preparation for his mother's fiftieth birthday, requested the master to ascend the dharma seat. "The Bodhisattva Guanyin's birthday is today; the man of the Way was born on the nineteenth day of the third month. The Dharma body universally responds without distinction—this very gate of perfect penetration is non-dual. Thus it is said: 'For those who should be saved by a Buddha's form, he manifests a Buddha's form and teaches them the Dharma. For those who should be saved by a Bodhisattva's form, he manifests a Bodhisattva's form and teaches them the Dharma. For those who should be saved by a bhikkhu or bhikkhuni's form, he manifests a bhikkhu or bhikkhuni's form and teaches them the Dharma. For those who should be saved by a layperson's or a woman's form... even down to humans and non-humans, he manifests accordingly and teaches them the Dharma.' Assembly! Now, here stands a layman and a woman. Tell me, what Dharma should this old monk teach them? Ah! We must not lead the sons and daughters of others astray." With a tap of his staff, he descended from the seat.

永嘉法幢上座自頭陀來參，請上堂。問：「千里遠來本為己躬大事，一朝啟請卻無半字堪提。未審應時及節一句，和尚作麼生道？」師云：「看腳下。」進云：「棒頭取證，豈是男兒？喝下承當，未為好手。離卻棒喝，請道一句。」師云：「禮拜了退。」問：「掀翻四海求知己，得造山中話舊翁。如何是賓？」師云：「闍黎。」「如何是主？」師云：「老僧。」進云：「賓主相見時如何？」師云：「退去。」進云：「涼風處處通消息，拄杖頭邊白汗流。」師便打，僧喝，師復打。問：「世尊拈花，一場出醜；達磨西來，眼裏添沙。和尚今日將甚麼指示？」師云：「你因甚亂道？」僧喝，師便打，乃云：「智鑑當軒，本無向背，靈機在掌，寂而無痕，寬若太虛，明同杲日。把住，則乾坤暗黑，日月無光；放行，則普天匝地，七橫八縱。恁麼也得、不恁麼也得，有時一句如踞地獅子、有時一句如金剛王寶劍、有時一句坐斷舌頭、有時一句隨波逐浪。會，則途中受用，如龍得水、似虎靠山；未會，則世諦流布，猶如羝羊觸籓。然只要個獨脫底英靈，腳跟下不帶枝葉，赤體條條便與麼擔荷去，羅籠不住、呼喚不回，十字街頭縱橫垂手，自然轉換落落地，至於結角淆訛處，著著亦自有出身之機。若是情存意想，滯句承言，動則喪身失命。所以道：垂鉤四海只釣獰龍，格外玄機為尋知識。眾中還有恁麼底麼？出頭天外看，須是我般人。」

> The Venerable Yongjia Fazhang, having practiced asceticism, came to visit and requested a dharma talk. He asked, "I have traveled a thousand miles for the great matter of my own self, yet now that I make this request, I find not half a word to offer. I wonder, what timely and fitting phrase would the master speak?" The master said, "Watch your step." The monk pressed, "Taking proof from the stick—is that a true man? Accepting under the shout—is that a skilled hand? Setting aside stick and shout, please speak a phrase." The master said, "After bowing, withdraw." A monk asked, "Overturning the four seas to seek a true friend, I arrive at the mountain to speak with the old master. What is the guest?" The master said, "You, venerable one." "What is the host?" The master said, "This old monk." The monk pressed, "When guest and host meet, what then?" The master said, "Withdraw." The monk said, "Cool breeze everywhere carries the message; sweat flows by the staff's head." The master immediately struck him. The monk shouted, and the master struck again. A monk asked, "The World-Honored One holding up a flower—a complete embarrassment; Bodhidharma coming from the west—adding sand to the eye. What will the master point out today?" The master said, "Why do you speak nonsense?" The monk shouted, and the master struck him. The master then said, "Wisdom's mirror before the hall—originally without front or back; the spiritual mechanism in the palm—silent and without trace. Vast as the great void, bright as the midday sun. If you grasp it, heaven and earth turn dark, sun and moon lose their light; if you let it go, it fills the whole world, free and unhindered. Like this is fine, not like this is also fine. Sometimes a phrase is like a lion crouching on the ground; sometimes a phrase is like a diamond king's sword; sometimes a phrase cuts off the tongue; sometimes a phrase rides with the waves. If you understand, you find ease along the way, like a dragon entering water, a tiger leaning on the mountain. If you do not understand, you remain bound by worldly views, like a ram butting against a fence. Yet what is needed is a solitary, outstanding spirit, without a single leaf clinging to the heel, bare and naked, just taking it up like this—uncontained by cages, unswayed by calls—freely extending a hand at the crossroads, naturally turning and transforming, utterly at ease. Even at the tangled, confusing corners, each move still holds an opportunity for liberation. But if you cling to thoughts and ideas, stagnate in phrases and words, then with every movement you lose your life. Thus it is said: 'Lowering the hook across the four seas, only to catch fierce dragons; the subtle meaning beyond the ordinary, seeking a true friend.' Is there anyone here like this? Look beyond the heavens—it must be one of my kind."

受張孝廉客卿為僧，陞座。「六月十九，人謂圓通大士成道，耳聞不及眼見。今有大心之士祝髮披緇，眼見不及耳聞。」召大眾，云：「秪如聞、見二俱不及一句又如何通信？」卓拄杖云：「相逢莫道休官少，林下今朝又一人。」

> When Zhang Xiaolian, also known as Keqing, took monastic vows, the master ascended the teaching seat. "On the nineteenth day of the sixth month," he began, "people say it is the day the Bodhisattva of Perfect Penetration attained enlightenment—hearing about it is not as good as seeing it. Today, a great-hearted individual has shaved his head and donned monastic robes—seeing it is not as good as hearing about it." Then he addressed the assembly, saying, "But what about the phrase where both hearing and seeing fall short? How do we convey its meaning?" He struck his staff and declared, "When we meet, do not say there are few who have left office—today, beneath the forest canopy, there is yet another."

天童密老和尚十週拈香，「巴陵三轉語，楊岐生捏怪，雪竇一炷香，轉身禮三拜，不圖報德酬恩，只要全身遠害。」便插香。

> On the tenth anniversary, Elder Mila of Tiantong offered incense, saying: "Baling's three turning phrases, Yangqi's strange gestures, Xuedou's single stick of incense—turning around, bowing three times. Not seeking to repay kindness or return favors, only wishing to protect the whole body and stay far from harm." Then he inserted the incense.

慧修上人請上堂。豎拂子，云：「只者是明杲杲觸處洞然，何所不了？世尊纔生下來，便以手指天地，行七步，顧四方，口喃喃地，無非是驚蛇打草。所以道：秋江清淺時，白露和煙島，良哉觀世音，全身入荒草。大眾！秪如行普賢行願，赤腳蓬頭，帶水拖泥，巴鼻又誰討？」擊拂子，云：「不是苦心人不知。」

> The Venerable Huixiu ascends the platform. He raises his whisk and says: "This very thing is bright and clear, illuminating everywhere—what is there not to understand? When the World-Honored One was just born, he pointed to heaven and earth, took seven steps, looked around in all directions, and murmured—all of this was nothing but startling the snake by beating the grass. Thus it is said: \*In autumn rivers clear and shallow, White dew blends with misty isles. How wondrous is Guanyin, Entering the wild grass with her whole body.\* Assembly! Just as when practicing Samantabhadra's vows—barefoot, with disheveled hair, covered in mud and water—where then can one grasp a foothold?" He strikes the whisk and says: "Those without a sincere heart will never know."

上堂。舉：「臨濟大師問黃檗的的大義，三度被打，不知落處。及至高安見大愚，愚問：『甚處來？』云：『黃檗來。』愚云：『黃檗有何言句？』濟云：『某三度問佛法的的大義，三度被打，不知過在甚處？』愚云：『黃檗與麼老婆心切，為汝得徹困，猶向者裏問有過無過？』濟聞，忽然大悟，云：『原來佛法無多子。』」師云：「者老漢夢方得醒，既云：『佛法無多子。』極是易事，為甚喫他六十痛棒？雪竇今朝路見不平，要為他雪屈。」復云：「仔細思量，好事不如無。」便下座。

> The Master ascended the platform and recounted: "When Master Linji asked Huangbo about the true meaning of the Dharma, he was struck three times and still did not understand why. Later, when he met Dayu in Gao'an, Dayu asked, 'Where have you come from?' Linji replied, 'From Huangbo.' Dayu asked, 'What did Huangbo say?' Linji said, 'I asked three times about the true meaning of the Dharma, and three times I was struck. I don't know where my fault lies.' Dayu said, 'Huangbo was so compassionate, exhausting himself for your sake, and you still come here asking whether you were at fault or not?' Hearing this, Linji suddenly attained great enlightenment and said, 'So the Dharma is nothing special after all.'" The Master said: "This old fellow has finally woken from his dream. Since he said, 'The Dharma is nothing special,' it should be an easy matter—so why did he receive sixty painful blows? Xuefeng, seeing injustice today, wishes to clear his name." Then he added: "On careful reflection, it is better to have no good deeds at all." And with that, he descended from the seat.

心月上人請上堂。舉：「槃山示眾云：『心月孤懸，光吞萬象，光非照境，境亦非存。光境俱忘，復是何物？』洞山又道：『光境未忘，復是何物？』者兩個老漢，一人解收不解放、一人解放不解收，大似徐六擔板各見一邊，仔細看來，有甚好光境？若要扶豎從上來事，各喫二十拄杖。」召大眾：「秪如收放俱解底來，據山僧亦與二十拄杖，諸方善知識又不知作何商量。試為一頌：心月明明在目前，光吞萬象獨娟娟，拈來拄杖當頭楔，幾個男兒血濺天？」卓拄杖。

> The Venerable Xin Yue requested an ascent to the hall. He raised the case: "Master Pan Shan instructed the assembly, saying: 'The mind-moon hangs solitary, its light engulfs all phenomena. The light does not illuminate objects; objects too do not exist. When both light and objects are forgotten, what thing remains?' Yet, Master Dong Shan also said: 'When light and objects are not yet forgotten, what thing remains?' These two old fellows: one understood how to gather but not how to release; the other understood how to release but not how to gather. They are much like Xu Six carrying a plank, each seeing only one side. Look carefully—what good light or object is there? If you wish to uphold the matter from of old, each should receive twenty blows of the staff." Then, addressing the assembly: "Even if one who understands both gathering and releasing were to come, according to this mountain monk, he too would receive twenty blows of the staff. I wonder how the various good teachers would discuss this. Let me try a verse: The mind-moon, bright and clear, is right before your eyes; Its light engulfs all phenomena, uniquely radiant and fine. Take up the staff, a wedge driven right at the head— How many men have their blood splashed across the heavens?" He struck the ground with his staff.

上堂，「一之日，寒風急，寸絲不挂底即乃頂門裂，裂裂現出三頭六臂，把主風神一摑，直得須彌山倒地，無數英俊𨁝跳禪和被他壓死，不能轉身吐氣，直待春雷起蟄，驀地叫云：『屈屈屈。』堪述絕後再甦，真欺不得。」一喝。

> The Master ascended the hall and said, "On the first day of the month, the cold wind blows fiercely. If you have not a single thread of attachment, then the crown of your head will split open. In that split, three heads and six arms appear, and with one slap they strike the Lord of the Winds, causing Mount Sumeru to topple to the ground. Countless brilliant and agile meditators are crushed beneath it, unable to turn around or catch their breath. Only when the spring thunder stirs the hibernating creatures does someone suddenly cry out: 'Injustice, injustice, injustice!' This is worth recounting—after utter extinction, revival; truly, it cannot be deceived." He gave a shout.

無凡上座為母難日請上堂。問：「四十八年前此日，未出母胎事若何？」師云：「即今看取。」進云：「蒙師指出孃生路，為報劬勞罔極恩。」師云：「也難得。」乃舉：「昔日龐蘊居士參石頭，問云：『不與萬法為侶者是什麼人？』石頭即以手掩其口，蘊便有省。後又問馬大師，大師云：『待汝一口吸盡西江水即向汝道。』蘊於言下大悟，頓領玄旨。者漢雖然一期大驚小怪，險些坐在死水裏，有甚用處？若向石頭掩口處徹去，一腳到底，便是百億須彌、無邊香水海總在一毫端上，要拈便拈、要置便置。拈起也，須彌岌峇，海水波騰；放下也，涓滴全無，管教盡底。豈止吸盡西江水而已？具眼者應須自看。」

> The Venerable Wu Fan, on the anniversary of his mother's difficult childbirth, requested an assembly. He asked, "Forty-eight years ago on this day, before I emerged from my mother's womb, what was happening?" The master said, "Look at it right now." He pressed further, "Thanks to the master pointing out the path of my mother's birth, I repay the boundless kindness of her toil." The master said, "That is also rare." Then he brought up an example: "In the past, Layman Pang Yun visited Shitou and asked, 'What kind of person does not associate with the ten thousand dharmas?' Shitou immediately covered his mouth with his hand, and Pang had an insight. Later, he asked Master Ma, and Master Ma said, 'When you can drink the entire West River in one gulp, I'll tell you.' At these words, Pang was greatly enlightened and suddenly grasped the profound meaning. Although this fellow once made a great fuss, he almost got stuck in stagnant water—what use is that? If you penetrate deeply at the point where Shitou covered his mouth, going all the way to the bottom in one step, then a billion Mount Sumerus and boundless fragrant seas all rest on the tip of a single hair—you can pick them up or set them down as you wish. When you pick them up, Mount Sumeru towers and the seas surge with waves; when you put them down, not a single drop remains, completely emptied to the very bottom. How could it be limited to just drinking the West River dry? Those with discerning eyes should look into this for themselves."

上堂，「適來喫粥未完，侍者來催上堂，卒急打點不及，且歸暖室商量。」便下座。

> The master ascended the platform and said, "Just now, before I had even finished my porridge, the attendant came to hurry me up for this assembly. In the rush, I wasn't fully prepared. Let's return to the warm room and discuss things there." Then he stepped down.

法幢藏主請上堂。問：「不是安名周甲，亦非坐定生辰，欲酬深恩於母難，請師大轉夫法輪。」師云：「日輪正當午。」進云：「恁麼則九族生天猶寐語，為親齋得一員僧？」師云：「匝匝清風滿座筵。」乃云：「今日是法上座六旬誕辰，請山僧陞座說法。然山僧有何法可說？記得祖師道：『我說法要，譬如天澤，汝緣合故，當見其道。』即今眼眼相看、心心相知，豈不是緣合？且道又作麼見？試聽一頌：門前案山子，今古長如然，惟有千尺松，靈鶴巢其巔。」卓拄杖，下座。

> Dharma Banner, the Keeper of the Treasury, requested an assembly. He asked: "It is not about marking a full cycle of years, nor is it about sitting to determine one's birth. To repay the deep kindness of a mother's hardship, I ask the Master to turn the great Dharma wheel." The Master said: "The sun is at its zenith." The questioner pressed: "If so, then even if the nine clans ascend to heaven, it is but idle talk. For the sake of one's parents, has a monk truly been nourished?" The Master said: "A refreshing breeze fills the entire assembly." Then he said: "Today is Dharma Elder's sixtieth birthday, and he has asked this mountain monk to ascend the seat and speak the Dharma. Yet, what Dharma does this mountain monk have to speak? I recall the Patriarch saying: 'When I speak the essential Dharma, it is like heavenly rain. Because your conditions are ripe, you will see the Way.' Right now, eye to eye we gaze, mind to mind we know—is this not the ripening of conditions? But tell me, how do you see it? Listen to this verse: Before the gate stands the mountain, From ancient times till now, ever thus. Only the thousand-foot pine, Upon its peak, the spirit crane nests." He struck his staff and descended from the seat.

法幢上座誕後二日，迺子齊鈇、齊鐸設供，兼資贈母趙淑人、生母周氏，暨密印監院曇朗、門士陶岸生等請上堂。鈇、鐸同出禮拜，鈇問：「承聞為親齋得一員僧，未審是和尚？是父親？是大眾？」師云：「總在者裏。」鐸云：「和尚和盤托出。」師云：「好個消息。」鐸云：「父母深恩如何報得？」師云：「將此身心奉塵剎。」鈇云：「恁麼則個個胸流千丈瀑，人人壁立妙高峰。」師云：「天上是，地下是。」同禮拜退。岸生居士問：「叢林代廢、代興，青山今古依然。未建叢林時，兩條柱腳在甚麼處？」師云：「者消息從那裏得來？」乃云：「當人一著，其大無外、其小無內，萬象森羅，無向、無背。千古萬古長悠悠，曠劫來今若為對？若也於斯擔荷得去，不妨在天同天、在地同地，以此為忠、為孝，為武、為文，為王室股肱、為法門城塹，不忘付囑，乘大願輪，令佛法久住人間，恩無不報，揭祖燈明，未來際福無不臻。雖有如是奇特，若到雪竇門下，好與他三十拄杖。何故？有功必賞。」

> On the second day after the birth of Dharma Banner Elder, his sons Qi Fu and Qi Duo made offerings and also dedicated merit to their mother Lady Zhao, their birth mother Madame Zhou, as well as the monastery supervisor Tanlang and lay disciple Tao An-sheng, inviting the master to ascend the hall. Fu and Duo stepped forward together, bowed, and Fu asked: "I have heard that for the sake of parents, one can support a monk. I wonder, is it the master? Is it the father? Or is it the assembly?" The master said: "All are present here." Duo said: "The master reveals it completely." The master said: "A fine message." Duo asked: "How can we repay our parents' deep kindness?" The master said: "Offer this body and mind to the dust-like realms." Fu said: "If so, then each chest flows with a thousand-foot waterfall, each person stands like a wondrous peak." The master said: "Above the heavens it is so, below the earth it is so." They bowed together and withdrew. Lay disciple An-sheng asked: "Monasteries decline and flourish through the ages, yet the green mountains remain the same through ancient and modern times. Before the monastery was built, where were the two pillars?" The master said: "Where did you hear this news?" Then he said: "The one matter of the true person—it is so vast it has no outside, so small it has no inside. All phenomena stand arrayed, without front or back. Through thousands of years, ten thousand ages, long and endless, from beginningless kalpas to the present—how can one face it? If you can shoulder this burden, then you may be one with heaven in heaven, one with earth on earth. With this, be loyal, be filial; be martial, be civil; be the arms and legs of the royal house, the walls and moats of the Dharma gate. Do not forget the entrustment; ride the wheel of great vows; cause the Buddha-Dharma to long abide in the human world; repay all kindness; lift high the ancestral lamp's light; in the future, may all blessings be attained. Though there is such extraordinariness, if you come to Xuedou's gate, it is fitting to give him thirty blows with the staff. Why? Merit must be rewarded."

上堂，值內翰陶岸生、及何元發、林威侯、集侯辭行，師云：「今朝雲霧許誰知？留得台星滿座時，試看白雲嶺頭上，送行還欲待遲遲。」

> In the hall, I met the Hanlin scholar Tao Ansheng, along with He Yuanfa and Lin Weihou, who were gathered to bid farewell. The master said: "Who can fathom the mists and clouds this morning? While the stars of the assembly remain in full attendance. Look at the white clouds atop the ridge— Even they seem to linger, reluctant to see you depart."

解制上堂。幢藏主問：「盡乾坤是個解脫場，不知結個甚麼？解個甚麼？」師云：「摸取腳跟。」進云：「恁麼則時至竹栖乳竇鳳，春來雷躍隱潭龍？」師云：「老僧不聞、不見。」進云：「且喜和尚鐵枷今日一併脫卻。」師云：「放汝三十棒。」進云：「孟春猶寒，伏惟珍重。」師便打，乃云：「春山岑寂，百鳥和鳴，日照天晴，光華滿目。不逐四時遷謝，百草頭上全彰，能隨七縱八橫，何妨打開布袋？」拈拄杖，云：「你有拄杖子，我與你拄杖子；你無拄杖子，我奪卻你拄杖子。又作麼生會？」一喝，下座。

> The assembly for ending the retreat is convened. The keeper of the banners asks: "The entire universe is a field of liberation. I wonder what is being bound and what is being unbound?" The master says: "Feel for your own heels." The questioner continues: "If so, then when the time comes, the phoenix roosts in the bamboo grove, and when spring arrives, the dragon leaps from the hidden pool?" The master says: "This old monk neither hears nor sees." The questioner continues: "I am glad that the master's iron shackles are now completely cast off." The master says: "I spare you thirty blows." The questioner continues: "Early spring is still cold; please take good care." The master immediately strikes him, then says: "Spring mountains are tranquil, a hundred birds sing in harmony. The sun shines, the sky is clear, brilliance fills the eyes. Not following the four seasons in their fading, fully revealed atop every blade of grass; able to follow the seven verticals and eight horizontals, why not open the cloth sack?" He lifts his staff and says: "If you have a staff, I give you a staff; if you have no staff, I take your staff away. How then do you understand this?" He gives a shout and descends from the seat.

覺空上人同何性壽請上堂。「山寺春明，物情踊躍，無位真人觸處彰，端的不知誰撞著？忽撞著，是何物？」一喝，云：「莫錯，莫錯。」

> The Venerable Juekong ascended the platform at the invitation of He Xingshou. "In the mountain temple, spring is bright, and all beings are vibrant. The true person without rank is manifest everywhere—who, in truth, has encountered it? If you suddenly encounter it, what is it?" He gave a shout and said, "Don't be mistaken, don't be mistaken."

弘傳上人領陳養源請上堂。「祖師心印，萬物昭回，古佛家風，春雲片段。禪和家長連床上有粥有飯，開單展缽、把箸拈匙，還相應也未？」以拄杖擊香几，云：「若未相應，時光容易過，白卻少年頭。」

> Venerable Hongchuan, leading Chen Yangyuan, requested an assembly sermon. "The mind-seal of the Patriarchs illuminates all things; the ancient style of the Buddhas is like fragments of spring clouds. On the long benches of the meditation hall, there is gruel and rice; opening the bowls, laying out the bowls, taking up chopsticks, lifting spoons—does this correspond or not?" Striking the incense stand with his staff, he said, "If it does not correspond, time passes easily, and youth's hair turns white."

上堂，「今日風頭太冷，寒毛卓豎，普告諸禪，切記切記。切記甚麼？齋粥二時，不得忘卻匙箸。」

> The Master ascended the platform and said, "Today the wind is too biting cold, making the hairs on one's body stand on end. I hereby announce to all Chan practitioners: Remember this, remember this. Remember what? At the two meal times each day, do not forget your spoon and chopsticks."

性可禪人請上堂。「一即一切、一切即一，春夏秋冬、生住異滅、少壯促齡。」驀豎拂，云：「總向者裏流出。禪和家都是要參禪學道、明心見性，且問汝喚什麼是禪？什麼是道？什麼是心？什麼是性？還明也未？還見也未？」擊拂子，云：「不得春風花不開，花開又被風吹落。」一喝，下座。

> The monk Xingke requested an assembly. "One is all, all is one. Spring, summer, autumn, winter; birth, abiding, change, extinction; youth, maturity, brief lifespan." Suddenly raising his whisk, he said, "All flows from here. Chan practitioners all wish to investigate Chan, study the Way, clarify the mind, and see one's nature. Now I ask you: What do you call Chan? What do you call the Way? What do you call the mind? What do you call the nature? Have you clarified it yet? Have you seen it yet?" Striking the whisk, he said, "Without the spring wind, flowers do not bloom; once they bloom, they are scattered by the wind." With a shout, he descended from the seat.

興化吳相國鹿友居士送法衣，黎太沖、吳北海二居士修供，請上堂。「春山疊亂青，春水漾虛碧，寥寥天地間，獨立望何極？」召大眾，云：「古人與麼道，還有知他落處者麼？若有，所謂古今一致，千里同風；若也未然，聽取山僧一頌。」舉袈裟，云：「楚陽山水秀如此，伊人宛在彼一方，更有靈山付囑者，袈裟遠惠覺花香。」一喝，下座。

> Xinghua layman Wu Xiangguo (also known as Lu You) presented a Dharma robe, while laymen Li Taichong and Wu Beihai made offerings and requested the Master to ascend the hall. "The spring mountains are layered with chaotic green, the spring waters ripple with empty blue—in the vastness between heaven and earth, standing alone, what is there to behold?" The Master called to the assembly and said, "The ancients spoke in this way—is there anyone who understands where they are pointing? If so, it is said that past and present are one, and the same wind blows across a thousand miles. But if not, listen to this monk's verse." He lifted the robe and said, "The landscape of Chuyang is so splendid, yet that person seems to dwell in another realm. Still, there are those entrusted by the spiritual mountain, as the robe sent from afar carries the fragrance of awakening." With a shout, he descended from the seat.

東甌余孔謙居士請上堂。舉：「臨濟一日與普化在施主家齋，濟云：『毛吞巨海，芥納須彌，為復是神通妙用？為是法爾如然？』化便踢倒飯床。濟云：『得即得，太麤生。』化云：『者裏什麼所在，說麤、說細？』至明日，又去一家齋。濟云：『今日供養何似昨日？』化又踢倒飯床。濟云：『得即得，太麤生。』化云：『瞎漢！佛法說什麼麤細？』」師云：「者兩個老古錐，一期做處，直是驚群動眾，氣宇如王。雖然，猶有佛法在。大眾！秪如無佛法一句作麼生？試道看。若道得，如龍得水、似虎靠山，豈不為快？忽有個衲僧出來問：『老和尚還道得麼？』山僧向他云：『今日供養主是東甌人。』」

> The layman Yu Kongqian of Dong'ou requested an ascending of the hall. The case was raised: "One day, Linji and Puhua were at a patron's home for a meal offering. Linji said, 'A hair swallows the vast ocean; a mustard seed contains Mount Sumeru. Is this the wondrous function of spiritual power, or is it the nature of reality as it is?' Puhua then kicked over the meal table. Linji said, 'Alright, alright, but that's too crude.' Puhua said, 'What kind of place is this, to talk of crude or refined?' The next day, they went to another home for a meal offering. Linji said, 'How does today's offering compare to yesterday's?' Puhua again kicked over the meal table. Linji said, 'Alright, alright, but that's too crude.' Puhua said, 'Blind man! In the Dharma, what is there to say of crude or refined?'" The Master said: "These two old veterans, in their actions at that time, truly startled the assembly and moved the crowd, their bearing like kings. Nevertheless, there is still Dharma in it. Assembly! But what about a phrase without Dharma? Try to speak it. If you can speak it, it is like a dragon obtaining water, like a tiger leaning against a mountain—wouldn't that be swift? Suddenly, if a patch-robed monk comes out and asks, 'Old monk, can you speak it?' This mountain monk would say to him, 'Today's offering host is from Dong'ou.'"

誕日，協臺行頓張公入山送法衣修供，請上堂。僧問：「無量壽佛示現受生，百萬人天如何祝慶？」師云：「盡在目前。」進云：「和尚自道，如此親切。」師云：「你又作麼生？」進云：「某甲禮拜去也。」師云：「磕破鼻孔。」問：「道本無生即不問，今朝降誕事如何？」師云：「莫謗老僧。」進云：「棒喝交馳，人天慶祝，猶是功勛邊事，只如威音那畔大人相作麼生現？」師云：「老僧不打汝。」問：「瞿曇出脅，不向他家借路。我師降誕，畢竟如何示人？」師云：「拔出腦後箭。」進云：「恁麼則恩大難酬。」師云：「放汝三十棒。」進云：「今日護法到山，和尚作麼酬對？」師云：「又被風吹別調中。」問：「臨濟四喝。」一喝，云：「者一喝是甚麼？」師云：「野犴鳴。」尼問：「六十年前、六十年後事即不問，正當祝壽一句作麼生？」師云：「向前來與汝道。」尼喝，師云：「再喝看。」進云：「今日且放過。」師云：「亂做。」尼一喝，禮拜云：「高山流水深深意，自有知音笑點頭。」師噓噓。又，尼出，喝云：「者老漢大似裝模做樣。」師云：「老漢被你一喝。」進云：「親切一句，分付阿誰？」師云：「念將來。」進云：「蒼天蒼天。」師呵呵。進云：「今日問話不著便。」歸眾。乃云：「青山白雲裏，檀越頻來到，祖席已蒙光，更念及衰老。惠我僧伽黎，福田明了了。今日命陞座，舉揚佛祖道，慚無一字言，惟看山水好。瀑飛千丈石，松鳴萬樹老，殿閣斬然新，丈六一莖草。」卓拄杖，下座。

> On the birthday, Commandant Zhang entered the mountain to offer monastic robes and make offerings, requesting an assembly. A monk asked, "When the Buddha of Infinite Life manifests in birth, how do the millions of heavenly beings celebrate?" The master said, "It's all right before your eyes." The monk pressed, "The master himself speaks with such intimacy." The master said, "And what about you?" The monk said, "I will bow and take my leave." The master said, "You'll smash your nose." Another asked, "The Way is originally unborn—I won't ask about that. But what about today's birthday celebration?" The master said, "Don't slander this old monk." The monk pressed, "Sticks and shouts fly, heavenly beings celebrate—yet these are still matters of effort. How does the true form beyond sound manifest?" The master said, "This old monk won't strike you." Another asked, "When the Buddha emerged from the side, he didn't borrow another's path. Our master's birth—how does he show people after all?" The master said, "Pull out the arrow from the back of your head." The monk said, "Then the kindness is too great to repay." The master said, "I'll spare you thirty blows." The monk said, "Today the patron has come to the mountain. How will the master respond?" The master said, "Again blown by the wind into a different tune." Another asked, "Linji's four shouts." He gave one shout and said, "What is this shout?" The master said, "The cry of a wild beast." A nun asked, "I won't ask about sixty years ago or sixty years from now. What about the very phrase for celebrating the birthday?" The master said, "Come forward and I'll tell you." The nun shouted. The master said, "Shout again and see." The nun said, "Today I'll let it pass." The master said, "Making a mess." The nun shouted, bowed, and said, "The deep meaning of high mountains and flowing water—only a true friend will smile and nod." The master made a shushing sound. Another nun came out, shouted, and said, "This old fellow seems to be putting on airs." The master said, "This old fellow was shouted at by you." The nun pressed, "The intimate phrase—to whom is it entrusted?" The master said, "Recite it." The nun said, "Heaven, heaven!" The master laughed. The nun said, "Today my questioning missed the mark," and returned to the assembly. Then the master said, "In green mountains and white clouds, patrons often come. The ancestral seat already shines with grace, and still they think of this old one. They bestow a monastic robe—the field of blessings is clear. Today I'm told to ascend the seat, to expound the way of buddhas and ancestors. Ashamed, I have not a single word—only see how fine the mountains and waters are. Waterfalls fly from thousand-foot cliffs, pines sing among ten thousand aged trees. The hall and pavilion stand freshly built—a six-foot blade of grass." He tapped his staff and descended from the seat.

妙瑞庵主請上堂。「祖師心印，大地文章，衲子家風，一塵不立。缽裏飯，桶裏水，日用現前；頭上天，腳下地，阿誰離得？秖貴直下知歸，自然風行草偃。」一喝，云：「還有不受惡水潑者麼？有即也大奇。」

> The Abbot of Miaorui Temple requests the Dharma Hall discourse. "The seal of the patriarchs' mind is the great earth's scripture; the monastic's family tradition stands without a single speck of dust. The rice in the bowl, the water in the bucket—these are the affairs of daily life, right before our eyes. The sky above our heads, the ground beneath our feet—who can be apart from them? What matters is directly knowing where to return; then naturally, like the wind bending the grass, all falls into place." He gives a shout and says, "Is there anyone here who will not be splashed by foul water? If so, that would indeed be extraordinary."

嘉定無等禪宿，同眾居士請上堂。「一花開，天下春，森羅萬象只般新，撞著道伴交肩過，看來原是舊時人。莫費力，且休尋，丈夫立地便成佛，惟人自肯乃方親。」下座。

> The eminent monk Jiading Wudeng, together with a gathering of lay practitioners, requested a Dharma talk. "A single flower blooms, and spring arrives across the land. All phenomena in the universe appear fresh and new. Yet, when you meet a fellow traveler on the path and pass by shoulder to shoulder, you see they are none other than the same person from before. Do not strain, do not search. A true person stands firm and instantly becomes a Buddha. It is only when one truly accepts this for oneself that genuine intimacy is found." He then descended from the seat.

虞山賓化禪人領眾信請上堂。「三月初一，天空地闊，大道只在目前，狂心何不便歇？若歇也，拂袖便行，歸家穩坐，那管釋迦、彌勒？若未歇，一任南天台、北五臺，東拋西擲，卻怪老僧不得。」

> On the first day of the third month, the heavens are vast, the earth is broad, and the Great Way lies right before your eyes. Why not simply let your restless mind come to rest? If it rests, then sweep your sleeves and go, return home and sit in peace—what concern is it of yours whether it is Śākyamuni or Maitreya? If it has not yet rested, then you may wander from the southern Tiantai to the northern Wutai, tossed east and west—but do not blame this old monk.

雲間吳萃凡居士請上堂。「青山滿目，不晦時機，一鑒晴空，千差洞徹，所以佛法門中有縱、有奪。其縱也，處處綠楊堪繫馬，家家門首透長安；其奪也，乾坤坐斷，惟我獨尊。秖如不縱不奪又作麼生？」卓拄杖，云：「自是不歸歸便得，五湖煙景有誰爭？」

> The lay disciple Wu Cuifan of Yunjian requests a Dharma talk. "The green mountains fill the eyes, never obscuring the timely opportunity; a single clear mirror of the sky reveals all distinctions thoroughly. Thus, in the gate of the Dharma, there is both releasing and seizing. When releasing, everywhere the green willows are fit to tether the horse; every household's doorway opens directly to Chang'an. When seizing, heaven and earth are cut off, and only I am honored. But what about when there is neither releasing nor seizing?" He thumps his staff and says, "If one does not return, returning is easy—who will contend for the misty scenes of the five lakes?"

因眾禪人托缽，陞座。僧問：「去年窮，未是窮；今年窮，始是窮。請道是甚麼人境界？」師云：「老僧到者裏無下手處。」進云：「去年窮，猶有卓錐之地；今年窮，錐也無。」師云：「穿卻鼻孔。」乃云：「常年結冬頗頗過，今歲冬期過卻難。山田高低旱夏荒，蚤禾晚禾不上倉，大雪盈庭堆尺許，兀坐禪床冷相倚。山門檀信杳無來，一日空腸轉幾迴，開了大門七件事，所需不過米為貴。住山有柴徒有水，柴水如何飽饑餒？無米飯，不濕羹，有誰能做得人吞？老僧隱隱冷肚疼，肚疼如何說向君？幸爾思量個轉身，效學祗園會上人，著衣持缽入城去，七佛儀式應不替，次第乞已還本處，洗足敷坐為活計。釋迦老子既行先，今我兒孫豈不然？出門大道直如弦，矩步規行驀直前，撞著道伴交肩過，賓主相逢休話墮，化得知音來報我，老僧為爾重按過。呵呵！設有個禪和兒出來道：『既然與麼，老和尚為甚不去？』咄！豈不聞祖父從來不出門？」

> As the assembly of meditators went out for alms, the Master ascended the seat. A monk asked: “Last year’s poverty was not yet true poverty; this year’s poverty is the beginning of real poverty. Please tell me, what kind of person’s realm is this?” The Master said: “This old monk has no place to begin here.” The monk pressed: “Last year’s poverty still had a place to stand an awl; this year’s poverty has not even an awl.” The Master said: “The nose has been pierced through.” Then he said: “In past years, the winter retreat passed quite well; This year’s winter period is hard to get through. The mountain fields, high and low, suffered summer drought and barrenness; Early rice and late rice do not fill the granary. Great snow fills the courtyard, piled over a foot deep; Sitting upright on the meditation seat, cold presses close. Temple donors from the mountain gate are nowhere to be seen; An empty stomach turns over several times a day. Opening the great gate, there are seven daily matters; What’s needed most is rice, valued above all. Living in the mountains, we have firewood and only water; How can firewood and water fill hungry bellies? No rice for a meal, no broth to moisten it— Who can make something a person can swallow? This old monk faintly feels a cold stomach ache; How can I tell you about this stomach ache? Fortunately, you consider turning the body around, Imitating the people of the Jeta Grove assembly, Putting on robes, taking the bowl, entering the city; The ceremony of the Seven Buddhas should not be abandoned. Begging in sequence, then returning to the original place, Washing the feet, spreading the seat, as a way to live. Since Śākyamuni the Old Fellow went first, How can we, his descendants today, not do the same? Going out the gate, the great road is straight as a bowstring; Walking with measured steps, following the rule, stride straight ahead. Meeting a fellow traveler, passing shoulder to shoulder, Guest and host encounter—no need for idle talk. If you convert someone understanding to come report to me, This old monk will weigh it again for you. Ha ha! Suppose some meditator comes out and says: ‘Since it’s like this, why doesn’t the Old Master go?’ Hah! Have you not heard: the ancestors never left the gate?”

上堂，「今朝十月半，結制舊公案，不必老僧言，普請著眼看。還見麼？見則頭上安頭，不見則當面蹉過。教中道：『見見之時，見非是見，見猶離見，見不能及。』咄！釋迦老子心肝一時粉碎，山僧一喝盡力為他，也只圓得一半，那一半留與諸仁。」復一喝，下座。

> The master ascended the hall and said, "Today is the fifteenth of the tenth month, the time to conclude the retreat. There is no need for this old monk to say anything—I ask everyone to open your eyes and look. Do you see? If you see, it’s like adding a head on top of a head. If you don’t see, you miss it right before your eyes. The teachings say: 'When seeing sees, what is seen is not the seeing itself. Seeing is apart from seeing; seeing cannot grasp it.' Ha! Old Śākyamuni’s heart and liver were shattered all at once. This mountain monk’s shout, given with all his strength, can only complete half of it. The other half I leave to you all." He gave another shout and descended from the seat.

長至，虞本實祈嗣請上堂。僧問：「如何是父母未生前本來底佛？」師云：「本來無佛。」進云：「面前是甚麼？」師云：「你自會取。」乃云：「冬至一陽生，大地人皆道，惟獨有心者，能向可中討。所以謂：天得一以清；地得一以寧；聖人得一以治；天下百姓得一，歡心悅意，受用現成。雖然，向上更有一著在。如何是向上一著？逢人但與麼舉。」

> When the Winter Solstice arrived, Yu Ben Shi prayed for an heir and requested a dharma talk. A monk asked, "What is the Buddha that existed before one's parents were born?" The master replied, "Originally, there is no Buddha." The monk pressed further, "Then what is this before us?" The master said, "You must understand it yourself." The master then said, "At the Winter Solstice, yang energy begins to grow. Everyone in the world speaks of it, but only those with a discerning mind can grasp its essence. Therefore, it is said: Heaven attains the One and becomes clear; Earth attains the One and becomes tranquil; the Sage attains the One and brings order; the common people attain the One, and their hearts rejoice, their minds are content, enjoying what is already present. Nevertheless, there is still one step beyond this. What is that one step beyond? Whenever you meet someone, simply present it like this."

上堂，「臘月天，寒凜冽，金剛腦後三觔銕，道人活計直如然，須是一番寒徹骨。寒徹骨，莫驚惶，試看梅花撲鼻香。」

> The master ascended the platform and said, "It is the twelfth month, the weather is bitterly cold. The vajra's head weighs three catties of iron. The work of the Way-farer is just like this—it must be a bone-chilling cold that penetrates to the marrow. When the cold penetrates to the marrow, do not be alarmed or fearful. Just look at the plum blossom, its fragrance fills the air."

善修上人領眾信請上堂。「正月二十一，雨下地上溼，佛法遍天下，時人總不識。若也識，便休歇，活潑潑，受用通身，不須外覓，直下坐斷聖凡舌頭，是非杳絕，生死去來迥超出；若不識，善修上人等也須自著力。」喝一喝。

> Venerable Shanxiu leads the assembly in requesting a Dharma talk. "On the twenty-first day of the first month, rain falls and the ground grows damp. The Dharma fills the world, yet people of this age fail to recognize it. If you do recognize it, then rest at ease—lively and vibrant, you experience it fully within yourself, with no need to seek outside. Directly cut off the tongues of sages and ordinary beings, leaving no trace of right and wrong. Birth and death, coming and going, are utterly transcended. If you do not recognize it, even I, Shanxiu, must still exert effort myself." He gives a shout.

長至上堂，「初陽纔動，萬彙萌新，物我無殊，衲僧意氣。所以道：天得一以清；地得一以寧；拄杖子得一，東西十萬、南北八千、四維上下，謦欬一聲，無處不到。山僧到此退身有分。且道為甚麼？霜華兩鬢茆簷白，數樹晴梅香老庵。」卓拄杖，下座。

> The Abbot ascended the platform and said, "At the first stirring of the sun, all things begin to sprout anew. There is no distinction between things and self—this is the spirit of a monk. Therefore it is said: 'Heaven, attaining the One, becomes clear; Earth, attaining the One, becomes tranquil.' This staff, attaining the One, can travel east and west for a hundred thousand leagues, north and south for eight thousand, to the four directions and up and down—with a single cough, it reaches everywhere. As for this mountain monk, having come to this point, I have a share in stepping back. Yet, tell me, why is this? Frost blooms on the temples, white beneath the thatched eaves; a few trees of sunlit plum scent the old hermitage." He struck his staff and descended the seat.

上堂。僧不二問：「百年三萬六千日，翻覆原來是者漢。敢問者漢在甚麼處？」師云：「不二。」進云：「如何是一喝不作一喝用？」師云：「喫棒別時來。」乃云：「仲冬十五，嚴寒無措，兩序執事定要老僧陞座。何苦何苦？既然與麼，不如大家去擔瓦挑土。」

> The Master ascended the hall. The monk Bu Er asked, "In a hundred years, thirty-six thousand days pass, yet it turns out it's always this one fellow. May I ask, where is this fellow?" The Master said, "Bu Er." The monk pressed further, "What is it to give a shout without using it as a shout?" The Master replied, "Come another time when you're ready for the stick." The Master then said, "It's the fifteenth day of midwinter, bitterly cold with nowhere to turn, yet the assembly of officers insists this old monk must ascend the seat. What's the use? What's the use? Since it's come to this, why don't we all go carry tiles and haul earth instead?"

元旦上堂。僧問：「龍象蹴踏即不問，當陽一句請師宣。」師云：「照顧頂門。」進云：「恁麼則人人鼻孔撩天，個個腳跟點地。」師云：「仔細著。」乃云：「逢新送舊，遇物爭先，今朝歲旦，人人又添一年。秖如長者長法身、短者短法身，牙齒一具骨，耳朵兩片皮，鼻子面門居，眉毛眼睛上，不能移易一絲毫，者一年又添在甚麼處？」以手作策眉勢，云：「還會麼？眉毛罅裏藏春色，鼻孔撩天意氣多。」下座。

> On New Year's Day, during the assembly, a monk asked, "I won't ask about the dragon and elephant trampling underfoot. Please, Master, proclaim the direct, illuminating phrase." The master said, "Take care of the crown of your head." The monk pressed further, "If so, then everyone's nostrils reach the heavens, and each person's heels touch the ground." The master said, "Be careful." Then he said, "Meeting the new, bidding farewell to the old, encountering things, striving to be first—today, on New Year's Day, everyone adds another year. But tell me, the tall have the tall Dharma-body, the short have the short Dharma-body; teeth are a set of bones, ears are two flaps of skin, the nose resides on the face, eyebrows and eyes are above—none of these can be moved even a hair's breadth. So where exactly is this added year?" Making a gesture of stroking his eyebrows, he said, "Do you understand? Spring colors are hidden in the gaps of the eyebrows; nostrils reaching the heavens, overflowing with spirit." He then descended from the seat.

元宵，解制上堂。「新正月半，燈光零亂，觸處洞然，急著眼看。」遂豎拄杖，云：「看看，過去燈明如來在山僧拄杖頭上一期賣弄，傍若無人，口喃喃道：『我乃放大光明，遍照三千大千世界，無有一人見我本光來處，秖有娑婆世界東震旦國雪竇山裏禪和子見得些子光影。今朝便要肩橫拄杖，闊步大方，七縱八橫，隨意放曠。』咄！被山僧一喝，正要問他本光的來處，便向拄杖頭上隱隱退去。」擲拄杖，云：「是汝諸仁還見麼？見之不取，思之千里。」便下座。

> Lantern Festival, Dharma Hall Discourse for the End of Retreat. "The first full moon of the new year, lantern lights scattered in disarray. Everywhere is clear and bright—look quickly!" Then raising his staff, he said: "Look! In the past, the Lamp-Bright Tathagata, for a time, showed off right atop this mountain monk's staff, acting as if no one else was around, murmuring: 'I emit a great light, illuminating all the three-thousandfold world system. Not a single person sees the source of my original light. Only a Chan practitioner in this Saha world, in the eastern land of China, in the Xuedou Mountains, catches a glimpse of a little of its radiance. Today, I shall shoulder my staff, stride broadly through the great expanse, moving freely in all directions, unrestrained and at ease.' Ha! With one shout from this mountain monk, just as I was about to ask him the source of that original light, he faintly retreated back into the staff." Throwing down the staff, he said: "Do all of you virtuous ones see? If you see but do not grasp it, you'll be thinking about it from a thousand miles away." Then he descended from the seat.

法幢上座請上堂。僧問：「世尊初生云云，雲門為甚麼要一棒打殺？」師云：「乘虛接響。」乃云：「二月二十五，韸韸擊法鼓，謂是我生辰，特地請陞座。」召大眾：「即今座已陞，更要老僧說個甚麼？呵呵！大家共展摩霄翅，莫效啾啾只一枝。」

> The Elder Fazhuang requested an ascending of the hall. A monk asked, "When the World-Honored One was first born, and so forth, why did Yunmen want to strike him dead with a single blow?" The master said, "To ride the void and catch the echo." Then he said, "On the twenty-fifth day of the second month, the dharma drum resounds. They say it is my birthday, so I am specially asked to ascend the seat." Addressing the assembly, he said, "Now that the seat is ascended, what more does this old monk need to say? Ha ha! Let us all spread our wings that touch the heavens, and not imitate the chirping confined to a single branch."

古鑑禪德請上堂。僧問：「靈苗花艷，瑞穎珠垂，野父忘功，白牛露地。正與麼時如何？」師云：「腳下草漫漫。」進云：「果日一輪光不借，清波無處不含輝。」師云：「匝地清風嘯不休。」進云：「謝師答話。」師云：「識甚好惡？」僧喝，師便打，乃云：「長夏熏風殿閣涼，山家活計日尋常，雖然一等尋常事，也要諸仁肯自強。是則是，雲門大師道：『盡乾坤大地無纖毫過患。』猶為轉句，不見一法始是半提，更須知有向上全提時節。還知麼？山僧拄杖，長七尺五，是汝諸人底，不知長多少？」一喝，云：「切忌錯舉。」

> The ancient Zen master Jian was invited to give a sermon. A monk asked: "The spiritual seedling blooms in splendor, the auspicious ear of grain hangs like a pearl; the rustic father forgets his merit, the white ox is revealed on the open ground. At just such a moment, what then?" The master said: "Beneath your feet, the grass grows boundless." The monk pressed: "The fruit-sun's single wheel of light borrows nothing; the clear waves nowhere fail to reflect its radiance." The master said: "All around, the pure wind howls without cease." The monk said: "Thank you, Master, for your reply." The master said: "What do you know of good and bad?" The monk shouted, and the master immediately struck him. Then the master said: "In the long summer, the warm breeze cools the halls and pavilions; the mountain dweller's daily tasks are ordinary. Though these are all ordinary matters, still you noble ones must be willing to strengthen yourselves. That is so, yet Master Yunmen said: 'Throughout the entire universe, not a single flaw exists.' Even this is a turning phrase. Not seeing a single dharma is only half the matter; you must still know there is a time for the full upward grasp. Do you understand? This mountain monk's staff is seven and a half feet long—it belongs to all of you. How long do you suppose it is?" He gave a shout and said: "Be careful not to raise it wrongly."

## 雪竇石奇禪師語錄卷四終

> Recorded Sayings of Zen Master Shiqi of Xue Dou, Volume 4