---
title: "雪竇石奇禪師語錄 · 興化普潤禪院語錄"
description: "雪竇石奇禪師語錄是清代臨濟宗高僧通雲禪師的語錄集由弟子行正等人編錄通雲禪師法號石奇住持浙江雪竇寺活躍於明末清初該書收錄其開示法語機鋒問答及詩偈內容深入闡釋禪宗心性公案與修行實踐展現了臨濟宗峻烈直捷的宗風在明清禪宗史上具有重要地位是研究臨濟宗傳承與清代禪學思想的重要文獻對後世禪修者具指導意義"
url: "https://rushiwowen.co/en/r/cmgn0w5gk0xu2jl044tqh7mzr"
---

## 雪竇石奇禪師語錄卷第六

> Recorded Sayings of Chan Master Shiqi of Xuedou, Volume Six

嗣法門人行正等編錄

> Compiled by Dharma Successor Xingzheng and Others

### 興化普潤禪院語錄

> Recorded Sayings from Xinghua Puren Chan Monastery

師前於崇禎庚辰孟冬關期滿，賓吾魏司馬、鹿友吳司馬、太沖黎居士等請上堂。師拈香畢，僧問：「玄關把住，不容凡聖出頭，今朝八字打開，翻卻恒沙世界。正恁麼時，且道打開耶？把住耶？」師便打。進云：「今日已行摩竭令，大千無處不稱尊。」師又打。進云：「恁麼則當陽無句呈師座，拂拂清風滿座前。」師復打，乃云：「立問立答，分主分賓，直須坐斷舌頭，爭容葛藤露布？向者裏水不洗水、金不博金，赤手提持，當陽顯示，要令人人洞徹生死根株、各各頓見本來面目，去住自由、縱橫無礙，如獅子遊行不求伴侶。所以道：隨處作主，遇緣即宗，法隨法行，法幢隨處建立。」驀豎拂，云：「大眾！者個是山僧拂子，且喚什麼作法幢？」遂放下，云：「還委悉麼？眼空宇宙渾無物，大座當軒孰敢窺？記得臨濟大師初住河北時，一日謂普化、克符二人道：『我欲於此建立黃檗宗旨，汝二人成褫我。』時二人珍重下去。三日後，普化卻上問云：『和尚三日前道什麼？』濟便拈棒打下。又三日，克符亦上問云：『和尚三日前打普化有甚事？』濟亦拈棒打下。大眾！秪如適纔者僧恁麼問，山僧恁麼打，且道與臨濟相去多少？眾中還有為山僧證明者麼？若有，山僧拄杖子兩手分付；若無，且向別處尋討。」

> Earlier, in the tenth month of the Gengchen year of the Chongzhen era, when the meditation retreat had concluded, Sima Binwu Wei, Sima Luyou Wu, layman Taichong Li, and others invited the master to ascend the hall. After offering incense, a monk asked: "When the profound gate is tightly shut, neither ordinary beings nor sages can emerge. Yet today, the gate is flung wide open, overturning worlds as numerous as the Ganges sands. At this very moment, tell me: is it open or shut?" The master struck him. The monk pressed on: "Today, the edict of Magadha is carried out; throughout the great thousand worlds, none fail to acclaim your sovereignty." The master struck him again. The monk continued: "If so, then before the sun, no words are offered at the master's seat—only a refreshing breeze fills the hall." The master struck him once more, then said: "Questions arise and answers are given; host and guest are distinguished. Yet one must cut off the very root of the tongue—how can entangled vines be allowed to spread? Here, water does not wash water, gold does not barter for gold. With bare hands, it is upheld; in the light of day, it is revealed—so that each person may thoroughly penetrate the root of life and death, and every one may suddenly see their original face. Coming and going freely, moving without hindrance, like a lion roaming, seeking no companion. Thus it is said: Wherever you stand, be the master; encountering conditions, that is the essence. The Dharma follows Dharma's course; the banner of Dharma is raised wherever you are." Suddenly raising his whisk, he said: "Assembly! This is this mountain monk's whisk. Yet what shall we call the Dharma banner?" Then he set it down and said: "Do you understand? Eyes empty, the universe holds not a thing; the great seat faces forward—who dares to peer? Recall when Master Linji first resided in Hebei. One day he said to Puhua and Kefu: 'I wish to establish Huangbo's essential teaching here. You two, assist me.' At that, the two bowed respectfully and withdrew. Three days later, Puhua came forward and asked: 'What did you say three days ago, Master?' Linji immediately took up his staff and struck him. Another three days passed, and Kefu also came forward to ask: 'Master, what was the reason for striking Puhua three days ago?' Linji also took up his staff and struck him. "Assembly! Just now, this monk asked in such a way, and this mountain monk struck in such a way. Tell me, how far is this from Linji? Is there anyone in the assembly who can attest for this mountain monk? If there is, this mountain monk's staff will be handed over with both hands. If not, then go seek elsewhere."

師於順治己丑三月十八日重赴檀越請，到院，眾請陞座。師云：「入門個事，脫體全彰，佇思停機，千里萬里。更若踏步向前，眼孔定動，立問立答，正是依草附木精靈，豈堪持論？若向衲僧門下打殺千個萬個，有甚麼過？秪如今日山僧與眾位居士覿面相逢一句又作麼生道？相見又無事，不來還憶君。」

> On the eighteenth day of the third month in the year Jichou of the Shunzhi reign, the Master once again accepted the invitation of the temple's patrons and arrived at the monastery. The assembly requested him to ascend the teaching seat. The Master said: "The matter of entering the gate is completely revealed in its entirety. If you pause to think and halt your mind, you are already a thousand miles away. If you then take another step forward, your eyes will flicker with uncertainty. To ask and answer immediately is merely like a spirit clinging to grass and wood—how can that be worthy of discussion? If, at the gate of a patch-robed monk, a thousand or ten thousand such are struck down, what fault is there? But now, as this mountain monk and all you lay practitioners meet face to face, what is there to say? When we meet, there is nothing to do; if you do not come, I still remember you."

結夏上堂。僧問：「大開爐鞴，煆煉聖凡，出格人來如何？」師云：「且站一邊。」進云：「向上宗乘如何舉唱？」師云：「揭開頂門眼。」進云：「有問有答，賓主歷然。無問無答時如何？」師云：「速退。」進云：「信步踏翻空界月，大千無處不稱尊。」師打云：「者裏不得放過。」王紹箕問：「高峰枕子落地便悟去，枕子向高峰道個甚麼？高峰又悟個甚麼？」師便打。進云：「雖則和盤托出，未免眼裏生花。」師云：「腳跟下更與三十棒。」士禮拜。乃云：「我本山中人，還自山中住，今復來於此，只為舊賓主。所以道：賓則始終賓，主則始終主，賓主歷然，便恁麼去。道泰不傳天子令，行人盡唱太平歌。」復舉：「昔日興化道：『我逢人則不出，出則便為人。』三聖道：『我逢人則出，出則不為人。』」師云：「者兩個老漢，一人有餘處不足、一人不足處有餘，仔細檢點將來，各與三十拄杖。山僧與麼批判，且道是為人？不為人？具眼者試辨看。」

> Commencing the Summer Retreat Dharma Assembly. A monk asked, "The great furnace is opened wide, refining both sages and ordinary beings. When an extraordinary person arrives, what then?" The Master said, "Stand aside for now." The monk pressed, "How is the supreme ancestral teaching proclaimed?" The Master said, "Open the eye on the crown of your head." The monk pressed further, "With questions and answers, guest and host are clearly distinguished. When there are no questions and no answers, what then?" The Master said, "Retreat quickly." The monk said, "Striding freely, I overturn the moon in the empty realm; throughout the great thousand worlds, there is nowhere I am not honored." The Master struck him and said, "Do not let this moment slip by." Wang Shaoji asked, "When Gaofeng's pillow fell to the ground, he was immediately enlightened. What did the pillow say to Gaofeng? And what did Gaofeng realize?" The Master immediately struck him. Wang pressed, "Although you have laid it all out completely, it still cannot avoid causing flowers in the eyes." The Master said, "I'll give you thirty more blows at the heel." Wang bowed in reverence. The Master then said, "I am originally a man of the mountains, and I still dwell within the mountains. Now I have returned here, solely for the sake of old guest and host. Therefore it is said: The guest is always the guest, the host is always the host. Guest and host are clearly distinguished—just proceed like this. When the Way is prosperous, the emperor's decree need not be transmitted; all travelers sing songs of great peace." He further cited: "In the past, Xinghua said, 'When I meet someone, I do not bring it forth; if I bring it forth, it is precisely for that person.' Sansheng said, 'When I meet someone, I bring it forth; but when I bring it forth, it is not for that person.'" The Master said, "These two old fellows: one has surplus where there is insufficiency, the other has insufficiency where there is surplus. Examining them carefully, each deserves thirty blows of the staff. Now, with my critique like this, tell me: is it for the sake of others, or not for the sake of others? Those with discerning eyes, try to distinguish for yourselves."

上堂，「佛法門中有疑、有信。疑也，山不是山、水不是水、僧不是僧、俗不是俗、見如不見、聞如不聞；信也，山是山、水是水、僧是僧、俗是俗。不疑不信，又作麼生？」良久，云：「今辰一會，應合知時。」

> The master ascended the platform and said, "In the Dharma gate, there is doubt and there is faith. In doubt, mountains are not mountains, waters are not waters, monastics are not monastics, laypeople are not laypeople; seeing is like not seeing, hearing is like not hearing. In faith, mountains are mountains, waters are waters, monastics are monastics, laypeople are laypeople. But what about neither doubt nor faith?" After a long pause, he said, "This gathering today should understand the right moment."

上堂。僧問：「賓主照用，秪為今時，格外玄機，請師直指。」師云：「今日不答話。」進云：「露柱與燈籠相見，又說個甚麼？」師云：「漆桶不快。」進云：「析栴檀片片皆香，碎珙璧塵塵是玉。」師云：「是玉也大奇。」乃云：「昨日上堂，今日陞座。青山白雲裏人只知青山白雲裏事、紅塵鬧市中人只知紅塵鬧市中事，青山白雲、紅塵鬧市，一時拈卻拄杖頭邊一句又如何道？行到水窮處，坐看雲起時。」

> The master ascended the hall. A monk asked, "The interplay of host and guest, the illumination and function, are all for this very moment. As for the profound mystery beyond the ordinary, I ask the master to point directly." The master said, "Today I will not answer questions." The monk pressed further, "When the pillar and the lantern meet, what is there to say?" The master said, "Your bucket of lacquer is not clear." The monk continued, "Sandalwood, when split, each piece is fragrant; fine jade, when shattered, every speck is precious." The master said, "If it is jade, that is indeed remarkable." Then the master said, "Yesterday I ascended the hall, today I take the seat. Those in the green mountains and white clouds only know the affairs of green mountains and white clouds; those in the bustling red dust only know the affairs of the bustling red dust. Green mountains and white clouds, bustling red dust—all at once set aside. What then of the single phrase at the tip of the staff? Walk until the water ends; sit and watch the clouds rise."

憫生上座請上堂。「三月昨朝過去，鬧市裏磕頭撞額；四月今日又來，百草邊全彰揭露。不來不去，鶯啼古木、花放園林，景物舒情、宗乘舉唱，髑髏常于世界，鼻孔摩觸家風，萬里神光頂後相。直下會去，日費斗金，初非分外；脫或未然，飲水也須防噎。」復舉：「黃龍示眾云：『有五種不易：第一、施者不易，第二、化者不易，第三、變生作熟不易，第四、端坐受供者不易，第五不易聻？』便下座。有僧問翠巖真：『第五不易者誰？』真云：『腦後見腮，莫與往來。』」師云：「是則是，猶有者個在。今日有人問：『第五不易者是誰？』但向伊道：『老僧隨例餐䭔子，也得三文買草鞋。』」卓拄杖，下座。

> Venerable Minsheng requested an ascent to the hall. "The third month passed by yesterday morning, in the bustling marketplace we knock heads and bump foreheads; the fourth month arrives again today, by the hundred grasses all is fully revealed. Not coming, not going, orioles sing in the ancient trees, flowers bloom in the garden grove—scenery expresses feeling, the ancestral vehicle lifts its voice. The skull is ever-present in the world, the nostrils touch the family style; ten thousand miles of spiritual light, the sign behind the crown. If you understand directly right now, spending a peck of gold daily is not at all excessive. But if not yet, even drinking water must be guarded against choking." He then cited an example: "Huanglong addressed the assembly, saying: 'There are five things not easy: First, the giver is not easy; second, the transformer is not easy; third, turning the raw into the ripe is not easy; fourth, sitting upright to receive offerings is not easy. And the fifth not easy—what is it?' Then he descended from the seat. A monk asked Cuiyan Zhen: 'Who is the fifth not easy?' Zhen said: 'One who sees cheeks from behind the head—do not associate with them.'" The master said: "That is so, it is so, yet there is still this one here. If someone today asks: 'Who is the fifth not easy?' Just say to them: 'This old monk, following custom, eats dumplings, and still gets three coins to buy straw sandals.'" He tapped his staff and descended from the seat.

清空上座請上堂。「四月初三，眾信臨莚，山僧連日勞倦不能說，得拄杖子為汝指南。」遂豎拄杖，云：「見麼？」擊禪床，云：「聞麼？聞見了然，還有知恩報恩者麼？若有，拄杖子一期佛事功不浪施；若無，應須各生慚愧。何故？不見六祖大師道：『若能一念自知非，自己靈光常顯現。』」一喝，擲拄杖下座。

> The Venerable Elder Qingkong invited the assembly to the Dharma Hall. "On the third day of the fourth month, all faithful followers have gathered here. This mountain monk has been weary from continuous exertion and cannot speak. Let this staff be your guide." He then raised his staff and said, "Do you see?" He struck the meditation bench and said, "Do you hear? Seeing and hearing are clear. Is there anyone who knows gratitude and repays kindness? If there is, then the Buddha's work accomplished through this staff will not be in vain. If not, each of you should feel shame. Why? Do you not recall the Sixth Patriarch's teaching: 'If in a single thought you can recognize your own faults, your own inherent radiance will constantly shine forth.'" With a shout, he threw down his staff and descended from the seat.

鹽城眾信請陞座。「大盡三十日，小盡二十九，舉示甚現成，衲僧笑破口。」召大眾，云：「舉示現成，又笑個甚麼？山門連日有齋，能有幾人咬著？」

> The assembly of faithful in Yancheng requests the master to ascend the seat. "The full month ends on the thirtieth, the shorter month on the twenty-ninth—this teaching is so evident, yet the monks burst out laughing." Addressing the assembly, he said: "The teaching is right before your eyes, so what is there to laugh about? The monastery has been offering meals for days—how many can truly taste it?"

顧玄玉追慈，請上堂。「群芳已謝，九夏時臨，覿面一機，原無變易。既無變易，生滅何來？所以道：生而無生，鏡裏之形；滅而無滅，水中之月。不是目前法，亦非目前事，當下悟去，便是文殊、普賢大人境界，觸處了然，道無不在。」喝一喝，云：「將此身心奉塵剎，是則名為報恩者。」

> Gu Xuan Yu, in pursuit of compassion, requested an assembly. "The myriad blossoms have faded, the height of summer has arrived. Yet in the face of this moment, the fundamental principle remains unchanged. Since it is unchanging, from where do birth and death arise? Therefore it is said: Birth that is no-birth is like a reflection in a mirror; extinction that is no-extinction is like the moon in water. This is not a matter of the present moment, nor is it an affair of the present moment. To awaken right here and now—this is the realm of the great beings Manjushri and Samantabhadra. Wherever one turns, all is clear; the Way is nowhere absent." He gave a shout, and said: "To offer this very body and mind to the dust-motes of the universe—this is what is called repaying kindness."

上堂，召大眾，云：「佛法要妙，一一天真、一一成現，不是安排攢湊得底，莫受人瞞好。眾中莫有眼辨手親、不受人瞞者麼？若有，東家杓柄長、西家杓柄短，七十三、八十四，一一無差。」

> The master ascended the teaching seat, called to the assembly, and said: "The essential wonder of the Dharma—every single thing is inherently perfect, every single thing is fully present. It is not something that can be arranged or pieced together. Don't let yourself be fooled. Is there anyone in this assembly with clear eyes and a direct hand, who is not fooled? If there is, then the handle of the ladle is long in the east and short in the west—seventy-three, eighty-four—each and every one, without any discrepancy."

上堂。僧問：「四十九年不曾說，和尚陞座說甚麼？」師云：「今日人無昨日多。」進云：「一句了然超百億，泥牛哮吼露全機。」師便打，乃舉：「普化在城市裏道：『明頭來，明頭打；暗頭來，暗頭打；虛空裏來，虛空裏打；四方八面來，連架打。』臨濟聞之，令僧問云：『總不與麼來時如何？』化云：『明日大悲院裏有齋。』」師云：「普化與麼答話，雖則超今邁古，大似借他人之物為自己用，若要塞斷衲僧咽喉則未得在。若問山僧：『總不與麼來時如何？』但向伊道：『谷谷孤。』復聽一頌：總不與麼來如何？但向伊云谷谷孤，雨過庭前苔蘚綠，平溪水滿長新荷。」

> The master ascended the platform. A monk asked, "For forty-nine years, nothing was spoken. Now that you, Venerable, have ascended the seat, what will you say?" The master said, "Today, there are fewer people than yesterday." The monk pressed, "A single phrase clearly transcends billions; the clay ox roars, revealing the complete function." The master immediately struck him. Then he brought up the case: "Puhua, in the city streets, would say: 'If you come in the light, I'll strike in the light. If you come in the dark, I'll strike in the dark. If you come from empty space, I'll strike in empty space. If you come from all directions, I'll strike with my staff.'" "Linji heard this and instructed a monk to ask: 'What about when nothing at all comes?'" "Puhua said: 'Tomorrow there will be a meal offering at the Great Compassion Temple.'" The master said, "Puhua's answer like this, though it surpasses the present and outdoes the ancients, is very much like borrowing another's property for one's own use. If you want to block the throat of a patch-robed monk, it's not yet sufficient." "If you were to ask this mountain monk: 'What about when nothing at all comes?' I would simply say to him: 'Gu gu gu.'" Then he offered a verse: What about when nothing at all comes? I simply say to him: Gu gu gu. After rain, the moss before the hall is green; The level stream is full, new lotuses grow.

王紹箕居士請上堂。「一不得有，二不得無，放過一二，正在平途。向空劫已前明得自己，即今日用不隔絲頭，正好朝打三千、暮打三百，天高海闊，雲行鳥飛，腳尾腳頭，橫三豎四。者是山僧尋常行履，諸仁如何企及？古人云：『你有拄杖子，與你拄杖子；你無拄杖子，奪卻你拄杖子。』正是有力大人可以殺一切人、亦能活一切人。用則星飛火發，不用則海晏河清。正當恁麼時，用即是？不用即是？」

> Venerable Wang Shaoji requests the Dharma Hall discourse. "One must not grasp at existence, two must not cling to emptiness. Let go of both one and two, and you stand right upon the level path. If you can illuminate your true self before the empty eon, then your daily activities will not be separated by even a hair's breadth. Then it is fitting to strike three thousand times in the morning and three hundred in the evening. The sky is high, the sea vast; clouds drift, birds fly. Underfoot and overhead, things are scattered every which way. This is this mountain monk's ordinary way of life. How can you, virtuous ones, hope to reach it? The ancients said: 'If you have a staff, I give you a staff. If you have no staff, I take your staff away.' This is precisely the power of a great person who can slay all people and also give life to all people. When used, it is like stars shooting and fire blazing; when not used, it is like the sea calm and the river clear. Right at this very moment, is it better to use it, or not to use it?"

上堂。僧問：「棒喝交馳即不問，請師直指未問前。」師云：「海眾雲臻。」進云：「恁麼、不恁麼，一時坐斷時如何？」師云：「鳥飛毛落。」乃云：「昨日說、今日說、日日說、說無說，德山見人入門便棒、臨濟見人入門便喝，且道是何消息？」以拂子擊，云：「只為分明極，翻令所得遲。」

> The master ascended the platform. A monk asked, "I won't ask about the exchange of blows and shouts. Please, Master, point directly to before the question was even asked." The master said, "The assembly gathers like clouds." The monk pressed, "What about when all thoughts of 'like this' and 'not like this' are cut off at once?" The master said, "The bird flies, feathers fall." Then he said, "Yesterday's talk, today's talk, daily talk—talking without talking. Deshan would strike anyone who entered his gate; Linji would shout at anyone who entered his gate. What message is this?" He struck with his whisk and said, "Precisely because it is so clear, realization comes all the slower."

上堂，「一處是，處處是；一人是，人人是。且道是個甚麼？不是心、不是佛、不是物，不是又不是個甚麼？僧問雲門：『一言道盡時如何？』門云：『老僧在爾缽盂裏。』」師乃哨呵大笑，云：「大眾分明記取。」

> The master ascended the platform and said, "If one place is right, every place is right. If one person is right, every person is right. Now, what is this thing? It is not mind, not Buddha, not object—and if it is not, then what is it?" A monk once asked Yunmen, "If it can be expressed in a single word, what then?" Yunmen replied, "This old monk is inside your alms bowl." The master then burst into a hearty laugh and said, "Everyone, remember this clearly."

太和上座請上堂，召大眾，云：「今日何似昨日？還委悉麼？三十棒快領出去，莫妨我下座。」

> The Venerable Abbot invited the assembly to the hall and said, "How is today different from yesterday? Do you understand? Take these thirty blows and be on your way quickly, and do not hinder me from stepping down."

蒼玄上座同孟居士請上堂。「當陽一著，遍界不藏，信手拈來，清風滿目。見麼？見則攢花簇錦，不露鋒芒；不見則削跡吞聲，全無向背。見與不見拈了也，拄杖子𨁝跳上三十三天，觸著帝釋鼻孔，東海鯉魚打一棒，雨似盆傾。且道明甚麼邊事？若道得，拄杖子價增十倍；道不得，還歸依舊臥床頭，夜半拈來打老鼠。」

> Venerable Elder Cangxuan and Layman Meng requested a formal teaching. "The direct, immediate point is everywhere, never hidden. Picking it up freely, a pure breeze fills the eyes. Do you see it? If you see it, it's like gathering flowers and brocade—radiant yet revealing no sharp edge. If you don't see it, it's like erasing tracks and swallowing sound—utterly without front or back. Whether seen or unseen, it's already been picked up. The staff leaps up to the Heaven of the Thirty-Three, touching Indra's nose. Strike the eastern sea's carp with one blow, and rain pours down like overturned basins. Now, tell me, what matter does this illuminate? If you can speak to it, the staff's value increases tenfold. If you cannot, it still returns to its usual place by the bedside, ready to be picked up at midnight to strike a mouse."

華國徐居士請上堂。僧問：「如何是世尊不說說？」師云：「耳聾也未？」「如何是迦葉不聞聞？」師云：「試念後句看。」進云：「見不超色、聞不出聲又如何？」師便打。進云：「總不與麼聻？」師復打。乃召大眾，以拂子擊香几，云：「人天眾前不得諱卻。所以道：覺即了，不施功，一切有為法不同，住相布施生天福，猶如仰箭射虛空。秪如不住相布施畢竟如何？」復擊香几，云：「但有路可上，更高人也行。」

> The lay practitioner Xu from Huaguo requested an ascent to the hall. A monk asked, "What is the World-Honored One's 'speaking without speaking'?" The master said, "Are you deaf or not?" "What is Mahākāśyapa's 'hearing without hearing'?" The master said, "Try reciting the next line." The monk pressed, "What about 'seeing does not transcend form, hearing does not go beyond sound'?" The master immediately struck him. The monk said, "What if none of this is so?" The master struck him again. Then, addressing the assembly, the master struck the incense table with his whisk and said, "Before the assembly of humans and devas, do not conceal it. Therefore it is said: Awakening is immediate, no effort applied; All conditioned phenomena are not the same. Dwelling on forms while giving brings heavenly blessings, Like shooting an arrow upward into empty space. But what about giving without dwelling on forms—what is it, after all?" Again he struck the incense table and said, "Wherever there is a path to climb, Even higher people will walk it."

檀越主黎太沖居士請上堂。「若論此事，山僧未出方丈時，便乃兩手分付了，豈待高陞法座，鼓舌搖唇又堪作甚麼？不見雪峰道：『望州亭與汝相見了，烏石嶺與汝相見了，僧堂前與汝相見了。』望州亭、烏石嶺相見且置，如何說僧堂前相見底道理？莫是擊動法鼓，大眾一時雲集麼？莫是坐立儼然，眼眼相看麼？莫是你面前是我、我面前是你，賓主歷然麼？若作與麼解，不惟錯過雪峰，亦乃錯過自己。昔日世尊因地中見燃燈佛來，布髮掩泥，獻花於燃燈。燈約退大眾，於布髮處指云：『此一方地宜建梵剎。』眾中有一長者，持一莖草於世尊指處插云：『建梵剎已竟。』看他古人一期佛事，洞古輝今，絲毫不間，者裏還信得及麼？若信得及，梵剎已建，智慧門開，種種方便、種種功德、種種莊嚴、種種殊勝皆不離檀越居士一念心印，便與三世諸佛、遞代祖師、天下老和尚同一受用無二無別，修如是行、成如是事、滿如是願、獲如是福，無古無今、有終有始。猶如善財童子一彈指入彌勒樓閣，塵沙佛事一時證入，種種功德、種種殊勝，如帝網交光，互攝互入，重重無礙，一一融通，處處周遍，普令一切善、不善眾生皆發菩提之心、生希有想。然皆居士自心之常分，亦不假於他術。居士如是、山僧亦如是、現前大眾亦如是，於其中間不捨一法、不留一法，充塞太虛，無欠無餘。正當恁麼時，且道如何委悉？」擊拂子，云：「一毫端上通消息，遍界明明不覆藏。」

> The lay patron, Venerable Li Taichong, requests an ascent to the Dharma seat. "If we speak of this matter, before this mountain monk even left the abbot's quarters, it was already handed over with both hands. What need is there to ascend the high Dharma seat, wag the tongue and flap the lips? Have you not heard Xuefeng say: 'At Wangzhou Pavilion I met you; at Wushi Ridge I met you; before the Sangha Hall I met you.' Setting aside the meetings at Wangzhou Pavilion and Wushi Ridge, how do you understand the principle of meeting before the Sangha Hall? Is it the striking of the Dharma drum, the assembly gathering like clouds? Is it sitting and standing solemnly, eye meeting eye? Is it that before you is me, before me is you, guest and host clearly distinct? If you understand it in this way, not only do you miss Xuefeng, you also miss yourself. In the past, when the World-Honored One was on the causal ground, he saw Dipankara Buddha coming. He spread his hair to cover the mud and offered flowers to Dipankara. Dipankara motioned for the assembly to step back and, pointing to the place where the hair was spread, said, 'This piece of ground is suitable for building a pure monastery.' Among the assembly was an elder who took a single blade of grass and inserted it at the place the World-Honored One had pointed to, saying, 'The pure monastery is already built.' Observe how the ancient ones, in that single occasion of Buddha-work, illuminated the ancient and the present, without the slightest gap. Can you trust this here? If you can trust it, the pure monastery is already built, the gate of Wisdom is open. All kinds of skillful means, all kinds of merit, all kinds of adornments, all kinds of supreme qualities—none are separate from the single thought-mind-seal of the lay patron. They are then enjoyed in common, without difference, with the Buddhas of the three times, the successive generations of patriarchs, and all the venerable elders under heaven. Cultivating such practice, accomplishing such deeds, fulfilling such vows, attaining such blessings—without ancient or modern, having end and beginning. It is like the youth Sudhana, who in a snap of the fingers entered Maitreya's tower, instantly realizing as many Buddha-works as grains of sand. All kinds of merit, all kinds of supreme qualities, like the inter-reflecting lights of Indra's net, mutually absorbing and entering, layer upon layer without obstruction, each one perfectly interpenetrating, everywhere pervasive, universally causing all beings, good and not good, to give rise to the mind of Bodhi and generate thoughts of rarity. Yet all this is the constant portion of the lay patron's own mind, not relying on any other technique. The lay patron is thus, this mountain monk is thus, the present great assembly is thus. Within this, not abandoning a single dharma, not retaining a single dharma, filling the great void, lacking nothing, having nothing extra. Precisely at such a time, how do you thoroughly comprehend it?" He strikes the whisk and says: "On the tip of a single hair, the message is conveyed; throughout the realm, clearly, nothing is hidden."

恒覺上座請上堂。「山僧福薄身多病，陞座明明強自持，道誼難辭恒老宿，當陽舉似知音知。大眾！且道知後又作麼生？你替不得我、我替不得你，各自歸堂喫茶去。」

> The Venerable Hengjue requested me to ascend the Dharma seat. "This mountain monk has little merit and much illness, yet I force myself to rise and speak clearly. I cannot decline the sincere request of the elder Hengjue, so I now present this for those with understanding to understand. Assembly! Tell me, after understanding, what then? You cannot replace me, I cannot replace you. Each of you, return to your quarters and drink tea."

蕭居士薦慈，請上堂。「今朝四月二十五，為報禪家莫莽鹵，綠水青山在目前，一一證明佛淨土。既然與麼，則無苦忻、無生滅，生滅既滅，寂滅現前。」卓拄杖，云：「入此寂滅境，證此寂滅樂。」復一卓，下座。

> On this twenty-fifth day of the fourth month, I tell the Chan practitioners: do not be careless. The green waters and blue mountains are right before your eyes, each one revealing the pure land of the Buddha. Since it is so, there is no suffering or joy, no birth or death. When birth and death cease, tranquil extinction appears right here. He struck his staff and said: "Enter this realm of tranquil extinction, realize this joy of tranquil extinction." He struck his staff once more, and descended from the seat.

上堂。僧問：「如何是當陽一句？」師云：「頂門看取。」「如何是親切一句？」師云：「且領前話。」乃云：「五月初一，塺風透壁，山僧為爾諸禪露個消息。」拈起袈裟角，云：「休把將來胡亂搭，等閒沾著便生斑。」

> The Master ascended the hall. A monk asked, "What is the one phrase that shines directly?" The Master said, "Look from the crown of your head." The monk asked, "What is the one phrase that is most intimate?" The Master said, "First understand the previous statement." Then the Master said, "On the first day of the fifth month, the dusty wind pierces through the walls. This mountain monk will reveal a clue for all you Chan practitioners." He lifted the corner of his robe and said, "Do not take it and drape it carelessly. If you casually let it touch dust, stains will appear."

端節上堂，「久晴不雨，一雨地濕，直下承當，何事不畢？便可以虛空為紙、須彌作筆，信手書個大吉，千妖萬怪遠遁他方，赤口白舌盡皆消滅。且道應時及節一句作麼生？熏風自南來，殿角生微涼。」

> On the day of the Dragon Boat Festival, I ascended the hall and said: "After a long drought, a single rain moistens the earth. If you can directly accept and bear this, what matter remains unfinished? Then you may take the sky as paper and Mount Sumeru as a brush, freely writing a great auspicious sign. A thousand demons and ten thousand monsters will flee far away; all slander and harmful words will vanish completely. Now, what is the timely and season-appropriate phrase? 'The warm breeze comes from the south, bringing a slight coolness to the temple corners.'"

徐煥谷、沈逵楚居士請上堂。問答罷，乃云：「當人一著，不假絲毫依倚。孤迥迥，峭巍巍，極是現成。只如一問一答，動轉施為，皆自己神通光明發現，自是諸人昧而不覺。雲門大師云：『聞聲悟道，見色明心。觀世音菩薩將錢買胡餅，放下手卻是饅頭。』且道是何消息？」遂以手合掌，云：「皈依佛、法、僧。」

> Venerable Xu Huanggu and lay disciple Shen Kuaichu requested the Dharma talk. After the question and answer session, the master said: "The true nature of each person requires no reliance whatsoever. It stands alone, lofty and majestic, perfectly complete just as it is. Even in the simple acts of asking and answering, in every movement and action, it is the radiance of your own inherent wisdom manifesting. It is only that people remain unaware of it. Master Yunmen said: 'Hearing a sound, one awakens to the Way; seeing a form, one understands the mind. The Bodhisattva Guanyin takes money to buy a sesame cake, but upon opening her hand, it turns out to be a steamed bun.' Now, what is the meaning within this?" The master then placed his palms together and said: "I take refuge in the Buddha, the Dharma, and the Sangha."

上堂，舉：「風穴道：『若立一塵，家國興盛，野老顰蹙；不立一塵，家國喪亡，野老謳歌。』」師云：「秪如今日，野老盡其所有而來供養，又作麼生？」以拂子擊云：「要知此個真消息，末後殷勤味更長。」

> The master ascended the hall and cited this case: "Wind-Cave said, 'If a single speck of dust is raised, the nation prospers, but the old man in the field frowns. If no speck of dust is raised, the nation perishes, but the old man in the field sings with joy.'" The master said, "Just as it is today, if the old man in the field offers all he has to make offerings, what then?" He struck with his whisk and said, "To know this true message, the final offering is even more profound."

解制上堂，「結夏來五十日了，諸人本分事作麼生？總饒直下承當得去，山僧敢保你未徹在。不見道：『言前薦得，猶為滯殼迷封；句下精通，未免觸途狂見。』」以拂子擊云：「敲骨打髓，抽釘拔楔，幾人到者裏吞吐不下，醍醐上味翻成毒藥？只如道：有時句到意不到、有時意到句不到，句能鏟意、意能鏟句，意句交馳，衲僧巴鼻。猶未踏著向上闕在。若有踏著底，便乃高肩拄杖，天下橫行；若無，且聽山僧自便。」

> The summer retreat has concluded. For fifty days you have been in seclusion. What progress have you made in your fundamental practice? Even if you feel you have grasped it directly, I dare say you have not yet penetrated to the core. As it is said: "To realize it before words are spoken is still to be trapped within the shell, lost within the seal. To master it through the phrases is merely to encounter wild views along the way." He struck the whisk and said: "To strike the bone and reach the marrow, to pull out nails and remove wedges—how many reach this point where they can neither swallow nor spit it out? Where the supreme ambrosia turns to poison? Consider this: sometimes the phrase arrives but the meaning does not; sometimes the meaning arrives but the phrase does not. The phrase can obliterate the meaning; the meaning can obliterate the phrase. When meaning and phrase race past each other—that is the monk's handle. Yet you still have not stepped onto the higher threshold. If there is one who has stepped onto it, then shoulder your staff and walk freely across the land. If not, then listen as this mountain monk goes his own way."