---
title: "雪竇石奇禪師語錄 · 第五"
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/cmgn0w37z0xp6jl0415lbovfe"
---

## 雪竇石奇禪師語錄卷第五

> Recorded Sayings of Chan Master Shiqi Xuedou, Volume 5

嗣法門人行正等編錄

> Compiled by Dharma Successor Xingzheng and Others

佛成道，上堂。「初七初八，誰無分別？人情、道情，世法、佛法，南北東西恣行腳。大雪滿長安，填溝塞壑。釋迦老子睹明星悟道，人人盡知，且道文殊堂裏萬菩薩，是甚麼人為他羯磨？」良久，云：「不得諱卻。」

> The Buddha attained enlightenment, and the assembly gathered. "In the first seven or eight days, who is without distinctions? Human feelings, spiritual feelings, worldly laws, Buddhist teachings—north, south, east, west, they wander freely. Snow fills Chang'an, filling ditches and blocking valleys. The old man Shakyamuni saw the morning star and awakened—everyone knows this. But tell me, in Manjushri's hall, among the ten thousand bodhisattvas, who performed the ordination ceremony for them?" After a long pause, he said, "Do not conceal it."

王居士等請上堂。僧問：「劍刃交鋒，當機不讓。如何是臨濟宗？」師云：「特地一場愁。」進云：「君臣道合，就路還家。如何是曹洞宗？」師云：「白雲萬里。」進云：「杲日當空，機超物外。如何是雲門宗？」師云：「高著眼。」進云：「放去收來，大坐當軒。如何是溈仰宗？」師云：「須記熟。」進云：「月映蘆花，影沉秋水。如何是法眼宗？」師云：「千里萬里。」進云：「五宗綱要蒙垂示，雪竇門庭是若何？」師便打，乃云：「十月小陽天，衲子眼皮穿，覷破也奇特，如何不當錢？且道如何是奇特事？」豎拄杖，云：「七十二棒且輕恕，一百五十應放難。」喝一喝。

> Layman Wang and others requested an ascent to the hall. A monk asked, "When blades cross in combat, one does not yield in the crucial moment. What is the Linji School?" The Master said, "A sudden surge of sorrow." The monk pressed, "When sovereign and minister are in harmony, one returns home by the familiar path. What is the Caodong School?" The Master said, "White clouds stretching ten thousand miles." The monk continued, "The bright sun hangs in the sky, transcending all phenomena. What is the Yunmen School?" The Master said, "Lift your gaze high." The monk asked further, "Releasing and gathering, sitting majestically before the hall. What is the Guiyang School?" The Master said, "Remember it well." The monk inquired, "The moon reflects on reed flowers, its shadow sinks into autumn waters. What is the Fayan School?" The Master said, "A thousand miles, ten thousand miles." The monk said, "The essence of the five schools has been revealed. What, then, is the gate of Xuefeng?" The Master struck him with his staff and said, "In the tenth month, the small sun shines; Monks' eyes are weary from gazing. To see through it is wondrous indeed— Why should it not be valued? Now, tell me, what is this wondrous matter?" He raised his staff and said, "Seventy-two blows may be lightly forgiven, But one hundred and fifty should not be spared." Then he gave a shout.

上堂。僧問：「木落孤峰露，雲開萬里天，尋常一句子，不必更重宣。如何是出格底句？」師云：「老僧今日上堂。」進云：「猶是尋常底。」師云：「如何是出格底？」進云：「覿體全彰，當陽獨露。」師云：「大好出格。」便打，乃云：「一之日觱發，兩耳聲寒鳴聒聒，山河大地盡圓通，直得虛空熾然說。熾然說，無間歇，貴在諸人當下瞥。瞥不瞥？若要梅花撲鼻香，須是一番寒徹骨。」喝一喝：「是汝諸仁，不消久立。」拄杖一卓，下座。

> The Master ascended the hall. A monk asked: "Leaves fall, the solitary peak is revealed; clouds part, the sky stretches ten thousand miles. An ordinary phrase—no need to repeat it. What is the phrase that transcends all patterns?" The Master said: "This old monk is ascending the hall today." The monk said: "That is still ordinary." The Master said: "What is the phrase that transcends all patterns?" The monk said: "The whole body is revealed, the sun-face shines alone." The Master said: "Excellent transcendence!" Then he struck him. The Master then said: "The first month's wind howls; both ears hear the cold, clamorous and grating. Mountains, rivers, and the great earth are all perfectly interpenetrating—even empty space speaks in blazing light. Blazing speech, without pause; the point is for each of you to glimpse it right now. Do you glimpse it or not? If you want plum blossoms' fragrance to strike your nose, you must first pass through bone-piercing cold." He gave a shout: "For you all, there is no need to stand long." He struck the floor with his staff and descended from the seat.

上堂，「臘月朔，寒風作，吹倒須彌山，驚起撩天鶚。人人鼻孔昂藏，個個眉毛卓朔。還見麼？青山不老磨今古，流水何曾洗是非？」

> The Master ascended the platform and said, "The first day of the twelfth month, the cold wind rises. It blows down Mount Sumeru, startling the soaring eagle. Every person's nostrils are held high, each one's eyebrows stand tall. Do you see it? The green mountains never age, yet they wear down the ages; the flowing waters—have they ever washed away right and wrong?"

上堂，「臘月半，日輪煥，高著眼，快了斷。不了斷。」豎拂子，云：「是甚麼？」復一擊，云：「只知事逐眼前過，不覺老從頭上來。」

> The Master ascended the platform and said, "It is the middle of the winter month, the sun's wheel shines bright. Lift your gaze high, and swiftly cut through. If you do not cut through..." He raised his whisk and asked, "What is this?" Then he struck once more and said, "We only see events passing before our eyes, unaware that old age is already upon us from the very beginning."

道光上人誕，請上堂。僧問：「壽屆古稀，一輪杲日正當天；人逢春色，十方衲僧同聚會。正與麼時，未審如何慶讚？」師云：「眉毛長十丈。」進云：「與麼則學人禮拜有分。」師云：「莫磕破頭。」僧喝，師云：「識甚好惡？」乃云：「一年一度春，一年一度老，春老恰相當，日輪紅杲杲。人人頂𩕳上萬仞圓光，腳跟下纖塵俱掃，無位真人向面門上高聲喚叫：『看看，百年三萬六千日，反復原來是者漢。』」喝一喝。復舉：「昔日韓文公問大顛禪師云：『和尚春秋多少？』顛提起數珠示云：『會麼？』公云：『不會。』顛云：『晝夜一百八。』文公罔措。又一日，問首座：『秪如堂頭和尚道晝夜一百八，意旨如何？』首座扣齒三下。文公復問大顛，顛亦如是。公云：『信知佛法無二。』顛云：『見甚麼道理乃云無二？』公云：『適來門首接見首座亦復如是。』顛遂喚首座，問云：『適來答侍郎佛法是否？』座云：『是。』顛便打，趁出院。」師云：「大顛雖據令而行，有伸無理；首座喫棒，有理無伸。雪竇今朝忍俊不禁，要為者兩個老漢分析一下，打個平交。雖然，忽有個禪客出來道：『老和尚休休，不如自掃門前雪，莫管他人屋上霜。』」呵呵，便下座。

> Master Daoguang's birthday arrived, and he was invited to ascend the hall. A monk asked, "Reaching the venerable age of seventy, a bright sun wheel stands right at the zenith; encountering the colors of spring, monks from all directions gather together. At just such a time, how should we celebrate and praise?" The Master said, "Eyebrows ten zhang long." The monk pressed, "If so, then this student has a share in bowing in reverence." The Master said, "Don't knock your head open." The monk shouted. The Master said, "What good or bad do you recognize?" Then he said, "One year, one spring; one year, one aging. Spring and aging just match, the sun wheel red and blazing. On everyone's crown, a ten-thousand-ren round light; beneath their heels, every speck of dust is swept away. The 'person of no rank' loudly calls out right at the face gate: 'Look, look! A hundred years, thirty-six thousand days—turning over, it's originally this fellow.'" He gave a shout. He further cited: "In the past, Han Wengong asked Master Dadian, 'Venerable, how many autumns and springs \[old are you\]?' Dadian lifted his prayer beads and showed them, saying, 'Do you understand?' Wengong said, 'I don't understand.' Dadian said, 'Day and night, one hundred eight.' Wengong was at a loss. Another day, he asked the head monk, 'Just as the abbot said "day and night, one hundred eight," what is the meaning?' The head monk knocked his teeth three times. Wengong asked Dadian again, and Dadian did the same. Wengong said, 'I truly know the Dharma is not two.' Dadian said, 'What principle do you see that you say it's not two?' Wengong said, 'Just now at the gate I met the head monk, and he also did this.' Dadian then called the head monk and asked, 'Did you just now answer the Vice-Director about the Dharma?' The head monk said, 'Yes.' Dadian then struck him and drove him out of the monastery." The Master said, "Although Dadian acted according to the command, he had extension but no principle; the head monk received the blow, he had principle but no extension. Today, Xuedou cannot help but laugh, wanting to analyze a bit for these two old fellows, to make it a draw. Even so, if suddenly a Chan guest comes out and says, 'Old monk, enough, enough. Better to sweep the snow in front of your own door; don't mind the frost on another's roof.'" Ha ha. Then he descended from the seat.

佛誕，授衣拂上堂。僧問：「紅爐燄燄，法雨紛紛，天上人間皆解脫，銅頭鐵額總陶鎔。如何是陶鎔一句？」師豎拂，云：「會麼？」僧喝，師云：「向甚麼處喝老僧？」僧擬議，師云：「去。」乃云：「今朝四月初八，世尊降誕時節，山花岸柳爭妍，祖意都來漏洩。所以道：欲識佛性義，當觀時節因緣。時節若至，如睡忽覺、如忘忽憶。記得我先師住金粟時，一日上堂，舉起拄杖，云：『古人道：舉一不得舉二，放過一著，落在第二。』遂擲下杖，云：『老僧落二去也，且道一又如何舉？』便下座。老和尚有年有德，其力不堪。若論舉一，則又何難？」遂舉拂，云：「雪竇舉一也，汝等諸仁還見麼？」擊拂子，云：「秖者個囑付山夫正上座，善自護持。」便下座。

> On the Buddha's Birthday, the master ascended the hall, holding his whisk. A monk asked, "In the blazing furnace, the Dharma rain falls everywhere. All beings in heaven and on earth attain liberation; even the hard-headed and stubborn are molded and refined. What is the phrase of molding and refining?" The master raised his whisk and said, "Do you understand?" The monk shouted. The master said, "Where are you shouting at this old monk?" The monk hesitated. The master said, "Go away." Then he said, "Today is the eighth day of the fourth month, the time when the World-Honored One descended into the world. Mountain flowers and riverside willows vie in beauty; the ancestral meaning is fully revealed. Therefore, it is said: If you wish to understand the meaning of Buddha-nature, observe the conditions of time and season. When the time arrives, it is like suddenly waking from sleep, like suddenly remembering what was forgotten. I recall when my late teacher resided at Jinsu Temple, one day he ascended the hall, raised his staff, and said, 'The ancients said: Raise one, do not raise two; if you let go of one, you fall into the second.' Then he threw down his staff and said, 'This old monk has fallen into the second. Now, how do you raise the one?' And he descended from the seat. That old master had years and virtue, but his strength was insufficient. As for raising the one, what difficulty is there?" Then he raised his whisk and said, "Xuedou raises the one. Do you all see it?" He struck the whisk and said, "This I entrust to the mountain monk, the venerable Zheng. Guard it well." Then he descended from the seat.

西堂冷上座誕辰，請上堂。問：「如何是主賓互換、啐啄同時一句？」師云：「禮拜著。」進云：「恁麼則海不揚波，千谿競注。」師云：「看取腳下。」堂禮拜云：「長鯨一吸海水盡，森森露出珊瑚枝。」師云：「也難得。」堂一喝，師便打，乃云：「五月六月，無風便熱，驀地涼生，好個時節。是甚麼時節？不見道：『秋江清淺深，白露和煙島，良哉觀世音，全身入荒草。』雖然，秪如道：『有物先天地，無形本寂寥，能為萬象主，不逐四時凋。』一句又作麼生？」以拂子左右拂，云：「還會麼？昨見梧桐飄一葉，今朝秋滿萬山頭。」便下座。

> On the occasion of Elder Leng of the Western Hall's birthday, he was invited to ascend the hall. A question was asked: "What is the phrase where host and guest interchange, and pecking and hatching occur simultaneously?" The master said: "Bow in reverence." The questioner pressed further: "If so, then the sea does not stir waves, and a thousand streams compete to flow." The master said: "Look beneath your feet." The hall attendant bowed and said: "The great whale in one gulp drains the sea, revealing the dense coral branches." The master said: "That is also rare." The hall attendant gave a shout, and the master immediately struck him. Then he said: "In the fifth and sixth months, without wind it is hot; suddenly coolness arises—what a fine season. What season is this? Have you not heard: 'The autumn river clear and shallow, deep; white dew and misty isles. How excellent, Guanyin, entering wholly into the wild grass.' Even so, just as it is said: 'There is a thing before heaven and earth, formless, originally silent; it can be the master of all phenomena, not fading with the four seasons.' What about this phrase?" He swung his whisk left and right, saying: "Do you understand yet? Yesterday I saw a single leaf fall from the parasol tree; today autumn fills the heads of ten thousand mountains." Then he descended from the seat.

結冬上堂。僧問：「千佛出興，過犯彌天；祖師西來，自救未了。未知和尚今日陞座又作麼生？」師云：「老僧有甚麼過？」進云：「爭奈傍觀者哂。」師云：「哂個甚麼？」僧以手撥眉，云：「貓。」師便打，乃云：「一期結制，今日為首，不許諸仁向外馳走，團圞只在火爐頭。既在火爐頭，且道火爐闊多少？直饒向者裏道得倜儻分明，正好入此爐鞴受此鉗鎚，煆煉得十成無滲漏，於二六時中涵養得淳淳熟熟，等閒出向人前，或拈一機、示一境，自然賓則始終賓、主則始終主，賓主交參轉換落落地，不致傷鋒犯手，方堪為從上種草。所以臨濟大師云：『參學人大須仔細。如賓主相見，便有言說往來，或應物現形、或全體權喜怒、或現半身、或乘獅子、或乘象王。如有真正學人便喝，先拈出一個膠盆子，善知識不辨是境，便上他境上做模做樣。學人又喝，前人不肯放，此是膏肓之病，不堪醫治，喚作賓看主。或是善知識不拈出物，隨學人問處即奪，學人被奪，抵死不放，此是主看賓。或有學人應一個清淨境界出善知識前，善知識辨得是境，把得住拋向坑裏，學人言：「大好善知識。」即云：「咄哉！不識好惡。」學人便禮拜，此喚作主看主。或有學人被枷帶鎖出善知識前，善知識更與安一重枷鎖，學人歡喜，彼此不辨，喚作賓看賓。大德！山僧所舉皆是辨魔揀異，知其邪正。』」師云：「殺人刀、活人劍，乃上古之規繩，亦今時之樞要，誠不容易。山僧今朝與麼舉，且道還有過也無？」良久，云：「若是陶淵明，攢眉便歸去。」卓拄杖，下座。

> Winter Retreat Opening Dharma Talk. A monk asked: "A thousand Buddhas appear in the world, yet faults fill the heavens; the Patriarch came from the West, yet could not even save himself. I wonder, what will the Venerable do today upon ascending the seat?" The Master said: "What fault does this old monk have?" The monk advanced, saying: "Yet how can you avoid the onlookers' scorn?" The Master said: "Scorn what?" The monk brushed his eyebrow with his hand and said: "Cat." The Master then struck him. The Master then said: "This period of retreat begins today. You noble ones are not permitted to chase after things outside. Stay gathered around the hearth. Since you are at the hearth, tell me, how wide is this hearth? Even if you can speak here with brilliant clarity, it is precisely fitting to enter this forge and receive these tongs and hammer, to be tempered until you are flawless and complete. In the twenty-four hours of the day, nurture this until it is utterly ripe and familiar. Then, when you casually step before others, perhaps raising a single function or revealing a single state, naturally the guest will be the guest from start to finish, and the host will be the host from start to finish. Guest and host intermingle and transform, distinct and clear, without ever clashing edges or opposing hands. Only then are you worthy to be a seed of the ancestral lineage. Therefore, the great master Linji said: 'Students of the Way must be very careful. When host and guest meet, there is verbal exchange. Sometimes they respond to objects and manifest forms; sometimes they employ their whole being with expedient joy or anger; sometimes they manifest half their body; sometimes they ride a lion; sometimes they ride an elephant king. If a genuine student gives a shout, first presenting a sticky bowl, and the good teacher, failing to recognize it as a state, acts according to that state, putting on airs—the student shouts again, but the other refuses to let go. This is an incurable sickness, called "the guest examines the host." Or, the good teacher does not present anything but seizes the student's point of questioning. The student, being seized, stubbornly refuses to let go even unto death. This is called "the host examines the guest." Or, a student presents a pure, clean state before the good teacher. The good teacher recognizes it as a state, grabs it, and throws it into a pit. The student says, "What a fine good teacher!" The teacher says, "Bah! You don't know good from evil." The student then bows. This is called "the host examines the host." Or, a student comes before the good teacher wearing cangue and chains. The good teacher adds another layer of cangue and chains. The student is delighted. Neither distinguishes. This is called "the guest examines the guest." Virtuous ones! All these cases I have cited are for distinguishing demons and selecting the extraordinary, knowing the deviant and the correct.'" The Master said: "The sword that kills, the sword that gives life—these are the ancient standards, and also the essential pivot of the present day. Truly, it is not easy. This mountain monk has spoken thus today. Tell me, is there still fault or not?" After a long pause, he said: "If it were Tao Yuanming, he would knit his brows and simply go home." He struck his staff and descended from the seat.

上堂，「古人道：者一片田地，分付來多時了也，我立地待你搆去。是則是，誣人之罪，義所難容。」

> The master ascended the platform and said, "The ancients said: 'This field of mind has been entrusted to you for a long time. I stand here waiting for you to grasp it.' True as this may be, the crime of deceiving others is something principle cannot tolerate."

立春上堂，「今日新春，山僧不合向諸仁屙。」便下座。

> On the first day of spring, the master ascended the platform and said, "Today marks the start of spring. This mountain monk should not be relieving himself before all of you." And with that, he stepped down.

上堂。僧問：「光境俱忘，復是何物？」師一喝。進云：「除卻者個，將何示人？」師便打，乃云：「臘月一，交單拆，烏龜背上爆紋生，水底凍殺跛鱉。」一喝，下座。

解制上堂。僧問：「德山棒，無端誑謼平人；臨濟喝，覿面瞞他識者。如何是賓中主？」師云：「高著眼。」進云：「大座當軒孰敢窺，眼光爍破四天下。如何是主中賓？」師云：「站過一邊。」進云：「佛祖到來齊按過，吹毛凜凜逼人寒。如何是主中主？」師云：「老僧在者裏。」進云：「踏破銕鞋無覓處，相逢到處問疏親。如何是賓中賓？」師云：「莫亂走。」進云：「賓主已蒙師指示，辨魔揀異事如何？」師云：「與你三十棒。」僧喝，師云：「亂喝。」乃云：「昨乃天童掃塔回，今朝陞座示全提，燈光零亂分明極，觸處梅香影齊。高著眼，絕遲回，肩橫拄杖不思議，還家盡是兒孫事，布袋打開任爾為。」以拄杖一卓，下座。

大士成道，吳門黃五芝居士薦嚴，請上堂。「六月十九個觀音，法界本無出沒身，大雨狂風無間歇，虛空翻覆說無生。」遂舉：「文殊大士問庵提遮女曰：『生以何為義？』女曰：『生以不生生為生義。』殊曰：『如何是生以不生生為生義？』女曰：『若能明知地、水、火、風四緣未嘗自得、有所和合，而能隨其所宜，是為生義。』殊曰：『死以何為義？』女曰：『死以不死死為死義。』殊曰：『如何是死以不死死為死義？』女曰：『若能明知地、水、火、風四緣未嘗自得、有所離散，而能隨其所宜，是為死義。』既如是，生即無生、死亦無死，無死、無生，正是倚天長劍逼塞太虛，剎剎塵塵總是個清淨法界，一道大均。且如今日黃五芝居士追嚴，二親又在甚處安身立命？」良久，云：「圓通門大啟，不動體全彰。」下座。

沈尚卿居士請上堂。「節屆中元，擊大法鼓，一缽和羅，解倒懸苦。大眾！倒懸苦已解，汝等也須照顧。且道照顧個甚麼？」以拂子左右拂，云：「天堂佛國總由他，飯裏有沙須咬破。」

到禹門掃幻祖塔，眾請上堂。僧問：「未開口已前請師道一句。」師和聲便打，乃云：「龍池法窟，祖翁道場，不肖兒孫今日歸來掃塔，燒一炷香。承我法兄堂頭和尚命兩序諸公洎及大眾請山僧陞座舉揚正法，則不妨言我所欲言。且道言個甚麼？」豎拂子云：「諸仁者！委悉麼？要知此物非他物，勿可輕看當等閒。」喝一喝，下座。

出隊歸，上堂。僧問：「和尚出山，梯航九有、津濟四生即不問，如何是途中句？」師云：「到江吳地盡。」進云：「瀑飛千丈雪，山鎖萬重雲。如何是到家句？」師云：「隔岸越山多。」進云：「未審出山、還山，是同？是別？」師云：「今日始安閒。」進云：「恁麼則動若行雲，止猶谷神去也。」師便打，乃云：「出山一載，兩序頭首料理常住，事事如意，佛祖、龍天人人歡喜。山僧一向在外，者邊、那邊，東觸、西觸，博得四大猶如破舟相似，不堪裝載，無所濟用。今日要說佛法，縱然有口不能說得，且待來日。」

上堂，「清秋七月十五，是處修建盂蘭盆會，解倒懸苦。」召眾，云：「且道倒懸苦作麼生解？」豎拂子云：「還見麼？無量壽佛在山僧拂子頭上放大光明，普照三千大千世界百億日月、百億四天下、百億四大海、百億五須彌、百億欲界、色界、無色界，於諸天宮殿內皆有菩薩四眾圍繞，隨機說法各各不同，頓說、漸說、實說、權說、縱橫說、顯了說、蓋覆說……，凡有所說皆說此一心法。於此會得。何恩不報？何福不臻？何苦不除？何怨不解？所以道：若人欲了知，三世一切佛，應觀法界性，一切惟心造。」擊拂子云：「還委悉麼？諸佛於此一心成等正覺，轉大法輪；菩薩於此一心圓滿六度萬行；緣覺於此一心洞明十二緣生；聲聞於此一心三明六通，證入解脫；諸天於此一心高超十地；人倫於此一心具足十善；修羅於此一心永離憍慢；地獄於此一心迥脫苦輪；乃至餓鬼、畜生、四生十類，莫不皆悟自心、成自心佛。所以道：惟是一心法，遂成十法界。祖師又道：『覓心了不可得。』心既不可得，佛亦不可得、菩薩亦不可得、緣覺亦不可得、聲聞亦不可得、諸天亦不可得、人倫亦不可得……，乃至修羅地獄、餓鬼畜生、四生十類皆不可得。正與麼時又作麼生？」良久，云：「願今得果成寶王，還度如是恒沙眾。」

上堂，「今朝是重九，不飲曹山酒，東籬黃菊漸開香，龍山落帽可知有？衲僧行處驅風雷，驚倒南辰禮北斗。」一喝，下座。

戴良全、良善居士請上堂。「九月二十一，楓林葉盡赤，良時作善緣，底事如何說？不見道：『生心受施，淨名蚤訶，有法可說，世尊不許。』直饒無物可施、無法可說，佛祖無容、聖凡不立，猶是半珠，未為全璧。且道畢究如何？三德六味味愈高，一句了然超百億。」一喝，下座。

開爐上堂，「十月二十，虛空壁立，諸方叢林，開爐結制，雪竇今朝亦不妨遵例。記得先師柱金粟時上堂，云：『大地分明一個爐，看來渾是火柴頭，老僧信手輕挑撥，便解翻身動地流。』」豎拄杖，云：「還有恁麼底衲僧也無？試出來𨁝跳看。老和尚雖然一期為眾竭力，大似勞而無功。爭如不肖雪竇，昨日草篷下偶爾火發，山僧挑撥知事頭首，大眾各各自解翻身、盡出𨁝跳，腳跟下七縱八橫，一一動轉臨時，不假他力。蓋有一夥護法伽藍神冷地忍俊不禁，把火柴頭輕輕撲滅，知事頭首大眾直得一場懡㦬，燈籠露柱亦不可道不懡㦬、老僧亦不可道不懡㦬、拄杖子亦不可道不懡㦬。」一喝，下座。

正首座立僧，上堂。僧問：「把住絲毫，千丈合流含碧漢；放行線道，乳峰吐日照雲堂。正恁麼時，不把不放又作麼生？」師便打。進云：「和尚卻又放行去也。」師云：「高著眼。」僧擬議，師便喝，乃云：「獨掌不浪鳴，明教與香林，雪後始知松柏操，夜深方見把鍼人。」召大眾：「且道誰是把鍼人？若不會，問取首座。」

長至上堂，召大眾：「晷運推移，日南長至。首座偷懶，不肯為眾小參，故討老僧氣力，直得人人兩眼睜睜。噓！昨夜三更失卻牛，天明重復遭指註。」一喝，下座。

庵主靈玄密嚴領眾請上堂。「臘月朔，恣寥廓，南山燒炭北山紅，萬里天邊飛一鴞。會則是處生涯，未會則南天台、北五臺，一任驢腳、馬腳。」喝一喝，復云：「昔有僧遊臺山，問一婆子云：『臺山路向甚處去？』婆云：『驀直去。』者僧纔行三兩步，婆云：『好個師僧，又恁麼去。』後有僧至趙州，州云：『待我勘過者婆子。』明日便去，亦如是問，婆亦如是答。州歸，謂眾云：『臺山婆子我為勘破了也。』趙州老人眼光爍破四天下，只見得一邊，道個勘破婆子，殊不知自己卻被婆子勘破。雖然，一機、一境，一問、一答，一個對一個，勘破有甚難？秖如現前數眾總是臺山婆子，又作麼生勘？眾中還有勘得底麼？若勘得，可為衲僧；若勘不得，且放此話大行。」

東剡、濟松二禪德領眾請上堂。「天晴一月來，喜見林泉雨，少婦棹輕舟，歌聲逐流水。拄杖子驀跳上三十三天，擉著帝釋鼻孔，東海鯉魚打一棒，雨似盆傾。且道是何宗旨？」良久，云：「還會麼？頃教放下身心，自然仁義禮智。」擲拄杖，下座。

歲朝上堂。舉：「鏡清有僧問：『新年頭還有佛法也無？』清云：『有。』僧云：『如何是新年頭佛法？』清云：『元正啟祚，萬物咸新。』僧云：『謝師答話。』清云：『鏡清今日失利。』有僧問明教：『新年頭還有佛法也無？』教云：『無。』僧云：『年年是好年，日日是好日，因甚卻無？』教云：『張公喫酒李公醉。』僧云：『老老大大，龍頭蛇尾。』教云：『明教今日失利。』」師云：「者兩個老漢，等是善知識為人，道有也失利、道無也失利。然則失利雖同，其間作用似有不同，一人有回天轉地之機、一人有順水推舟之作。若有人辨得出，雪竇與他三十拄杖。且道何故？具擇法眼者試辨看。」

新昌平頂山太平庵隱然上人領眾請上堂。「新正十日，天花狼籍。南海波斯與拾得、寒山在庭前相笑云：『且喜新昌石佛供養達磨大師、請天台羅漢，我等總在其間，並無有人識得。』要問老和尚：『設有人識得又作麼生？』老僧向他道：『雪竇山門砌造彌勒法座，且為我一齊去抬石。』」

立春，古杭范君瑞請上堂。居士問：「向上一路，千聖不傳，如何是不傳底句？」師云：「你只一拜彀了。」進云：「和尚恁麼道，是傳？不傳？」師云：「再拜兩拜。」進云：「可謂慈雲彌布三千界，法雨均霑大地春。」師云：「與你一棒。」士喝，師云：「再喝看。」進云：「禮拜去也。」師便打。問：「如何是雪竇境？」師云：「門對千尋瀑。」進云：「千丈崖瀑水競下，且道誰人收得？」師云：「看腳下。」進云：「含珠林數松挺秀，因甚老龍不栖？」師云：「且莫眼花。」進云：「人境已蒙師指示，大地回春意若何？」師云：「頂門上薦取始得。」乃云：「東君始行令，百物盡蒙春，瑞氣開嘉運，人惟日用親。作麼說個日用親底道理？不見龐居士云：『日用事無別，惟吾自偶諧，頭頭非取捨、處處勿張乖。朱紫誰為號？丘山絕點埃，神通并妙用，運水及搬柴。』夫如是，則梅花香暖，無非古佛風規；流水聲長，盡是道人家活。」驀豎拄杖云：「還會麼？」擲下云：「不必多言。」便下座。

程乃寧居士請上堂。僧問：「龐居士問馬祖云：『不與萬法為侶者是甚麼人？』祖云：『待汝一口吸盡西江水即向汝道。』今日居士亦如是問，未審和尚作何抵對？」師云：「一狀領過。」乃云：「二月二十五，雨法雨兮擊法鼓，謂是我生辰，無可、無不可。何以？不見道：『恁麼也得、不恁麼也得，恁麼、不恁麼總得。』到者裏，手擎仲尼日月、腰佩佛祖靈符底丈夫自然領略得去。是則是，設有個目機銖兩底衲僧出來道：『老和尚！秪如恁麼也不得、不恁麼也不得，恁麼、不恁麼總不得，又作麼生？』呵呵！山僧被他一問，只得借光於檀越，向道：『雪竇寺裏今日有齋。』」一喝，下座。

黃洪振居士為母壽請上堂。「清和四月天，梁燕語喃喃，犁雨家家足，青秧競插田。正所謂：欲識佛性義，當觀時節因緣。時節既至，佛性義又如何識？若能識得，不妨同天、同地，同陰、同陽，同凡、同聖，同老、同少，同壽、同康，無同、無異，無不同、無不異，更說什麼七十、八十、春秋多少？會麼？千山勢到嶽邊止，萬派聲歸海上消。」

佛誕，沈恂如居士請上堂，值譚協鎮到山，師云：「淨梵王宮生悉達，便是今朝四月八，九龍吐水降吉祥，若天若人盡歡悅。」召大眾：「歡悅且置，秪如道：『未離兜率，已降王宮；未出母胎，度人已畢。』又當如何？」良久，云：「委悉也無？不立一塵家國盛，頂天立地丈夫兒。」復舉：「昔日錢塘鎮使在界上為鎮帥時問僧，其或相契，即留止宿一日。因二僧至，遂問：『近離甚處？』云：『江西馬大師處。』帥云：『馬師有什麼方便？』僧云：『道即心即佛。』便被揖出。又有二僧到，亦如前問，僧云：『非心非佛。』亦被揖出，不得止宿。」師云：「坐籌帷幄，決勝千里，還他鎮帥本分作家，如者二僧也須救取始得。若是山僧，待揖出時，不妨向他道：『相識滿天下，今朝有一人。』若道得者一轉語，不惟令鎮帥知有行腳衲僧，抑亦自己有多少光彩。秪如雪竇今日護法入山，款留止宿一句又作麼生？相逢原故舊，同喫趙州茶。」

結夏上堂，「四月十五日，天雨地上濕，今朝結夏安居，不許向外拋擲。夫如是折旋俯仰，無非本地風光，食息起居，不離自家境界。一任天來、龍來、神來、鬼來、凡來、聖來、魔來、佛來，總不能動著些子。所謂：以大圓覺為我伽藍，身心安居平等性智。雖然，猶涉化門，未是衲僧巴鼻。大眾！要知衲僧巴鼻麼？萬古碧潭空界月，再三撈摝始應知。」下座。

西堂解上座六秩，請上堂。「今朝五月六，波斯眼光如日酷，等閒爍破四天下，依舊山青水綠。恁麼中不恁麼、不恁麼中卻恁麼，又作麼生？無相光中千佛現，清虛一道亙常存。」

上堂，「五月十五，榴花噴火，寶王剎海高懸，直得萬歲塔與乳峰山一齊起舞。且道何故？國有定亂之劍，家有白澤之圖。」

蟠龍若乾禪師訃至，上堂。「六月初一，虛空迸赤，泥牛走入海，石人也淚出。昨朝蟠龍和尚訃至，卻道去歲四月八日示寂，直令山僧不勝痛惜。還委悉麼？道義不從貧處斷，交情豈向鬧中投？」

黎瞻、湛持二上座為蟠龍大師請上堂。「古人道：『舉一不得舉二，放過一著，落在第二。』雪竇舉一了也，大眾還見麼？若不見，不妨為爾說破。」豎拂子，云：「蟠龍即今在山僧拂子頭上高揮大抹，換斗移星，撫沒絃琴，唱無生曲也。爾還聞麼？既聞，且道音調如何？」遂放下拂，云：「金雞啼上玉欄杆，自有嘉聲繼高哲。」一喝。

解夏上堂，「七月十五日，眾僧自恣時，千尋瀑雪飛寒玉，大丈夫兮合自知。」

結冬，牧貧知浴領台鎮葵吾司護法、洎各標官請上堂。「一期結制，要看頭采，本自脫灑，好便脫灑。人人盡是丈夫兒，眼睛休被眉毛蓋。」豎拄杖，云：「看看，十方諸佛、諸祖師……，乃至天下老和尚，盡在拄杖頭上各各安其居、正其位。眉毛卓朔立地聽，虛空為鼓、須彌為槌。」以拄杖擊香几，云：「鼕鼕，大眾還聞麼？還見麼？直下見處精明、聞處透徹，去住自由，無在、不在。若是聞不出聲、見不超色，總被拄杖子穿卻鼻孔。」

薦亡，陞座。「昨朝十五，今辰十六，自從無始以至盡未來際，總不出當人一念鑒覺。今日普生聶居士為先考天香府君先妣李孺人超脫懺悔，請山僧陞座說法，也只是開悟者一念鑒覺。」普生居士出眾作禮，師豎拄杖，云：「鑒麼？」士云：「鑒。」擊香几，云：「覺麼？」士云：「覺。」復云：「果向者裏鑒得徹、覺得透，直下悟去，即乃無邊剎境，自他不隔於毫端，無邊剎境是佛境、佛境即是我境，一念是我念，我念即是佛念、佛念即是我念，至於念佛、念法、念僧、念父母、念師長、念眷屬、念君親、念天地、念日月、念彼、念此、念古、念今，無非是此一念，十方蕩蕩，寬廓無餘，豈止超脫一世父母而已？既然，且道普生居士二親即今在甚處安身立命？會麼？天香觸處蓮華國，萬象光中百福嚴。咄！」

比丘戒，願海庵主同大心請上堂。「一二三四五，雪竇不打禾山鼓，戒光赫赫頂門圓，珍重諸仁休莽鹵。僧伽黎、安陀會、缽多羅，三德六味供佛及僧，法界人天普同供養。且道施者是誰？受者是誰？誰復誰？大心人兮應合知，不知問取優波離。」一喝，下座。

成道日，新戒思明請上堂。「大寒臘月天，頭方足底圓，通身冷徹骨，忍辱鎧披肩，直得戒香、定香、慧香、解脫香，光明雲臺周法界。看看在目前，大眾還見麼？見則便見，切莫思量。」

懷慈殿主泥蓋佛殿，請上堂。僧問：「階級不落是什麼人？」師云：「禮拜著。」進云：「不禮拜又作麼生？」師云：「你是個倔強漢。」進云：「學人不會，請和尚指示。」師云：「將謂，將謂。」問：「教中道：『若能轉物，即同如來。』」指座前香爐，云：「者個是物，和尚作麼生轉？」師云：「圊房裏是那個打掃？」進云：「露柱抽橫骨，虛空弄爪牙。」師云：「閒言語。」乃云：「春風三日，春雨維新，萬物蒙濡，人人生喜。天上、天下，了無空處，一聲㘞地，惟我獨尊。」以拄杖指云：「大眾還見麼？目前得力分明事，一句當陽殿閣新。」下座。

春日，僧幢、萃長二上座鋪地，請上堂。「臘月二十四，平地春風起，觸目見新光，人人生歡喜。」召大眾：「且道歡喜甚處生來？還會麼？請看腳下。」

燈節，微庵監院請上堂。「今日元宵節，連綿雨未晴，家家門前火把子，還有辨得底麼？若無，問取監院。」

解制上堂，「常年解制正月十五，今朝乃是二十，不是有意遲延，亦非無心蚤及。且道因甚如此？」良久，云：「還會麼？試聽老僧一頌：澹蕩春風徹曉晴，腳跟搖動在今辰，老僧坐斷乳峰頂，珍重諸仁莫亂行。」拄杖一卓，下座。

## 雪竇石奇禪師語錄卷五終